X84n1583_續燈正統
卍新續藏第 84 冊 No. 1583 續燈正統
No. 1583
續燈正統卷一
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十六世
昭覺勤禪師法嗣
臨安府徑山宗杲大慧普覺禪師
宣城奚氏子。夙有英氣。年十二入鄉校。一日因與同窗戲。以硯投之。誤中先生帽。償金而歸。曰大丈夫。讀世間書。曷若究出世法。即詣東山慧云院事慧齊。年十七。剃髮具毗尼。偶閱古云門錄。恍若舊習。往依廣教珵禪師。棄游四方。從曹洞諸老宿。既得其說。去登寶峰。謁湛堂準禪師。堂一見異之。俾侍巾裓。指以入道捷徑。師橫機無所讓。堂訶曰。汝曾未悟。病在意識領解。則為所知障。堂疾革。囑師曰。吾去後。當見川勤。必能儘子機用。(勤即圓悟)堂卒。師趨謁無盡居士。求堂塔銘。盡門庭高峻。少許可。與師一言相契。下榻延之。名師庵曰妙喜。洎后再謁。且囑令見圓悟。師至天寧。一日聞悟升堂舉僧問雲門。如何是諸佛出身處。門曰東山水上行。若是天寧即不然。忽有人問如何是諸佛出身處。只向他道。薰風自南來。殿閣生微涼。師于言下忽然前後際斷。雖然動相不生。卻坐在凈裸裸處。悟謂曰。也不易你得到這田地。可惜死了不能得
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 84 冊 No. 1583 續燈正統
No. 1583
續燈正統卷一
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十六世
昭覺勤禪師法嗣
臨安府徑山宗杲大慧普覺禪師
宣城奚氏之子。自小就很有英氣。十二歲進入鄉校讀書。一天，因為和同學玩鬧，用硯臺扔他，不小心打中了先生的帽子。賠償了錢后回家，（他）說大丈夫，讀世間的書，為什麼不去探究出世間的佛法呢？於是前往東山慧云院侍奉慧齊。十七歲時，剃髮受了具足戒。偶然閱讀古云門錄，感覺好像以前就學過一樣。前往依止廣教珵禪師，放棄四處遊歷，跟隨曹洞宗的各位老修行。已經領會了他們的說法后，前往登寶峰，拜見湛堂準禪師。湛堂準禪師一見就覺得他與衆不同，讓他做侍者。指點他進入佛道的捷徑，禪師（宗杲）隨機應變毫不退讓。湛堂準禪師呵斥道，你還不明白，毛病在於用意識去理解，這就會被所知障所障礙。湛堂準禪師病重，囑咐禪師（宗杲）說，我去世后，一定會見到川勤（即圓悟），他一定能完全發揮你的機用。（湛堂準禪師）去世后，禪師（宗杲）前去拜見無盡居士，請求（他）撰寫湛堂準禪師的塔銘。無盡居士門庭高峻，很少認可別人，和禪師（宗杲）一談就非常投契，請他住在庵里，給禪師（宗杲）的庵命名為妙喜。之後再次拜見（無盡居士），並且囑咐（禪師宗杲）去見圓悟。禪師（宗杲）到達天寧寺，一天聽到圓悟禪師升座說法，舉了僧人問雲門禪師的話，『如何是諸佛出身處？』雲門禪師回答說『東山水上行』。如果是天寧寺，就不會這樣說。如果有人問『如何是諸佛出身處？』只對他說『薰風自南來，殿閣生微涼』。禪師（宗杲）在（圓悟禪師）的言語下忽然前後際斷，雖然動相不生，卻坐在凈裸裸處。圓悟禪師說，你得到這種地步也不容易，可惜死了就不能得到了。
【English Translation】 English version 卍 New Continued Collection, Volume 84, No. 1583, Continued Lamp Orthodox
No. 1583
Continued Lamp Orthodox, Volume 1
Compiled by Xing Tong, a Shramana of Putuo, Nanhai, Successor of the Ancestors from Western Shu
Linji School
Sixteenth Generation from Dajian (Huineng, the Sixth Patriarch)
Dharma Successor of Zen Master Zhao Jueqin
Zen Master Zong Gao (Dahui Pujue) of Jingshan, Lin'an Prefecture
A son of the Xi family of Xuan City. He had an air of brilliance from a young age. At the age of twelve, he entered the village school. One day, while playing with a classmate, he threw an inkstone at him, accidentally hitting the teacher's hat. He paid compensation and returned home, saying, 'A great man should read worldly books, why not explore the Dharma that transcends the world?' He then went to Huijun Temple in Dongshan to serve Huiqi. At the age of seventeen, he shaved his head and received the full precepts. He happened to read the ancient Yunmen Record and felt as if he had learned it before. He went to rely on Zen Master Guangjiao Cheng, abandoning traveling around, and followed the old practitioners of the Caodong school. After understanding their teachings, he went to climb Baofeng and visited Zen Master Zhantang Zhun. Zhantang saw him and thought he was extraordinary, so he had him serve as an attendant. He pointed out the shortcut to entering the Tao, but the Zen master (Zong Gao) responded flexibly without yielding. Zhantang scolded him, saying, 'You have not yet understood, the problem lies in using consciousness to understand, which will be obstructed by the obstacle of what is known.' When Zhantang was seriously ill, he instructed the Zen master (Zong Gao), 'After I pass away, you will surely see Chuanqin (i.e., Yuanwu), who will surely be able to fully utilize your potential.' After (Zhantang) passed away, the Zen master (Zong Gao) went to visit Layman Wujin, requesting (him) to write an inscription for Zen Master Zhantang's stupa. Layman Wujin's gate was high and stern, and he rarely approved of others, but he was very compatible with the Zen master (Zong Gao) after one conversation, and invited him to stay in the hermitage, naming the Zen master's (Zong Gao's) hermitage Miaoxi. Later, he visited (Layman Wujin) again, and instructed (Zen Master Zong Gao) to see Yuanwu. The Zen master (Zong Gao) arrived at Tianning Temple. One day, he heard Zen Master Yuanwu ascend the seat to preach, citing the words of a monk asking Zen Master Yunmen, 'What is the birthplace of all Buddhas?' Zen Master Yunmen replied, 'Walking on the water of Dongshan.' If it were Tianning Temple, it would not be said like this. If someone asks, 'What is the birthplace of all Buddhas?' just tell him, 'The gentle breeze comes from the south, and the halls and pavilions feel slightly cool.' Under the words of Zen Master (Yuanwu), the Zen master (Zong Gao) suddenly cut off the past and future, and although the movement phase did not arise, he sat in a completely naked place. Zen Master Yuanwu said, 'It is not easy for you to reach this state, it is a pity that you cannot obtain it after death.'
活。不疑言句。是為大病。不見道。懸崖撒手。自肯承當。絕後再蘇。欺君不得。須信有這個道理。遂令居擇木堂。為不厘務侍者。日同士大夫入室。(擇木。乃朝士止息處)悟。每舉有句無句如藤倚樹問之。師才開口。悟便曰。不是不是。經半載。遂問悟曰。聞和尚當時在五祖。曾問這話。不知五祖道甚麼。悟笑而不答。師曰。和尚當時須對眾問。如今說亦何妨。悟不得已謂曰。我問。有句無句如藤倚樹意旨如何。祖曰。描也描不成。畫也畫不就。又問。樹倒藤枯時如何。祖曰相隨來也。師當下釋然。曰我會也。悟遂舉數因緣詰之。師酬對無滯。悟曰。始知吾不汝欺。遂著臨濟正宗記付之。俾掌記室。未幾。令分座。室中握竹篦。以驗學者。叢林浩然歸重。名振京師。右丞相呂公舜徒。奏賜紫衣佛日之號。會女真之變。其酋欲取禪僧十數人。師在選。得免趨吳。虎丘度夏。因閱華嚴。至菩薩登第七地證無生法忍。洞曉向所請問湛堂。殃崛摩羅持缽至產婦家因緣。時圓悟。詔住云居。師往省覲。至山次日。即請為第一座。時會中多龍象。以圓悟久虛座元。俟師之來。頗有不平之心。及冬至秉拂。昭覺元禪師。出衆問云。眉間掛劍時如何。師曰。血濺梵天。圓悟于座下。以手約云。住住。問得極好。答得更奇。元乃歸眾
。叢林由是改觀。圓悟歸蜀。師于云居山後古云門舊址。創庵以居。學者雲集。久之。入閩。結茅于長樂洋嶼。從之得法者。十有三人。又徙小溪雲門庵。后應張丞相魏公浚徑山之命。開堂日。僧問。人天普集選佛場開。祖令當行。如何舉唱。師云。鈍鳥逆風飛。曰遍界且無尋覓處。分明一點座中圓。師曰。人間無水不朝東。復有僧競出。師約住云。假使大地盡末為塵。一一塵有一口。一一口具無礙廣長舌相。一一舌相。出無量差別音聲。一一音聲。發無量差別言詞。一一言詞。有無量差別妙義。如上塵數衲僧。各各具如是口。如是舌。如是音聲。如是言詞。如是妙義。同時致百千問難。問問各別。不消長老咳𠻳一聲。一時答了。乘時于其中間。作無量無邊廣大佛事。一一佛事。周遍法界。所謂一毛現神變。一切佛同說經。于無量劫。不得其邊際。便恁么去。鬧熱門庭即得。正眼觀來。正是業識茫茫。無本可據。祖師門下。一點也用不著。況復勾章棘句。展弄詞鋒。非唯埋沒從上宗乘。亦乃笑破衲僧鼻孔。所以道。毫釐繫念。三塗業因。瞥爾情生。萬劫羈鎖。聖名凡號儘是虛聲。殊相劣形皆為幻色。汝欲求之。得無累乎。及其厭之。又成大患。看他先聖恁么告報。如國家兵器。豈得已而用之。本分事上。亦無這個訊息
。山僧今日如斯舉唱。大似無夢說夢。好肉剜瘡。檢點將來。合吃拄杖。只今莫有下得毒手者么。若有。堪報不報之恩。共助無為之化。如無。倒行此令去也。驀拈拄杖云。橫按鏌鎁全正令。太平寰宇斬癡頑。卓拄杖。喝一喝。便下座。道法之盛。冠於一時。眾二千餘。皆諸方俊乂。侍郎張公九成。亦從之遊。灑然契悟。一日因議及朝政。與師連禍。紹興辛酉五月。毀衣牒。屏居衡陽。乃裒先德機語。間與拈提。離為三帙。目曰正法眼藏。凡十年。移居梅陽。又五年。高宗皇帝特恩放還。明年春。復僧伽梨。四方虛席以邀。率不就。后奉朝命。居育王。逾年有旨。改徑山。道俗歆慕如初。孝宗皇帝。為普安郡王時。遣內都監。入山謁師。師作偈為獻。及在建邸。復遣內知客詣山。供五百應真。請師說法祝延聖壽。親書妙喜庵三字。並制贊寵寄之。
上堂。欲識佛性義。當觀時節因緣。時節若至。其理自彰。舉起拂子曰。還見么。擊禪床曰。還聞么。聞見分明。是個甚麼。若向這裡提得去。皇恩佛恩一時報足。其或未然。徑山打葛藤去也。復舉起拂子曰。看看。無量壽世尊。在徑山拂子頭上。放大光明。照不可說不可說又不可說佛剎微塵數世界中。轉大法輪。作無量無邊廣大佛事。其中若凡若聖。若正若邪。若草
{ "translations": [ "現代漢語譯本：山僧我今天這樣提倡，很像在沒有做夢的時候說夢話，好肉上挖瘡。仔細檢查起來，應該吃拄杖。現在有沒有誰能下得了狠手的？如果有，堪以報答不報之恩，共同輔助無為的教化。如果沒有，我就要倒行此令了。隨即拿起拄杖說：『橫按鏌鎁，全正法令，太平寰宇，斬癡頑。』（鏌鎁：古代寶劍名）放下拄杖，喝一聲，便下座。當時佛法興盛，冠絕一時。有兩千多僧人，都是各地的俊傑。侍郎張公九成，也跟隨他遊學，灑脫地領悟了佛法。一天，因為議論到朝政，與大慧禪師一同遭禍。紹興辛酉年（1141年）五月，被剝奪僧衣僧籍，隱居在衡陽。於是收集先輩大德的機鋒話語，間或加以提煉，分為三卷，命名為《正法眼藏》。過了十年，移居梅陽。又過了五年，高宗皇帝特別恩準他恢復僧籍。第二年春天，重新披上僧伽梨（僧衣），四方都空出住持之位來邀請他，他大多沒有應允。後來奉朝廷的命令，居住在育王寺。過了一年，又有旨意，改住徑山寺。道俗之人敬慕他如初。孝宗皇帝做普安郡王時，派遣內都監，入山拜謁大慧禪師。大慧禪師作偈獻上。等到孝宗皇帝在建邸時，又派遣內知客到山中，供養五百應真（阿羅漢），請大慧禪師說法，祝願聖壽。親自書寫『妙喜庵』三個字，並作贊文，加以寵愛賞賜。", "上堂。想要認識佛性的意義，應當觀察時節因緣。時節如果到了，其理自然彰顯。舉起拂子說：『還看見了嗎？』擊打禪床說：『還聽見了嗎？』聞見分明，這是個什麼？如果能在這裡提得起，皇恩佛恩一時報足。如果不能，逕山就要打葛藤（比喻糾纏不清的爭論）了。』又舉起拂子說：『看看，無量壽世尊（阿彌陀佛），在徑山拂子頭上，放大光明，照耀不可說不可說又不可說的佛剎微塵數世界中，轉大法輪，作無量無邊廣大佛事。其中若凡若聖，若正若邪，若草木瓦石，總是無量壽世尊現身說法。』」 ], "english_translations": [ "English version: Today, this mountain monk's advocacy is much like speaking of dreams when not dreaming, or carving a wound on good flesh. Upon careful examination, it warrants a staff beating. Is there anyone here now who can strike a ruthless blow? If so, they are worthy of repaying the kindness that cannot be repaid, and jointly assisting in the transformation of non-action. If not, I shall reverse this order. Immediately raising his staff, he said: 'Holding the Mo Xie (ancient sword name) horizontally enforces the correct decree, pacifying the universe and slaying foolish stubbornness.' He struck the staff and gave a shout, then descended from the seat. The flourishing of the Dharma at that time was unparalleled. There were over two thousand monks, all outstanding talents from various regions. Attendant Minister Zhang Gong Jiucheng also followed him in his studies, attaining a clear and uninhibited understanding. One day, due to discussions about court affairs, he shared misfortune with Chan Master Dahui. In the fifth month of the Xin You year of Shaoxing (1141), he was stripped of his monastic robes and registration, and lived in seclusion in Hengyang. Thereupon, he collected the insightful words of past virtuous figures, occasionally adding his own refinements, dividing them into three volumes, and naming them 'The Eye Treasury of the True Dharma'. After ten years, he moved to Meiyang. Five years later, Emperor Gaozong specially granted him permission to restore his monastic status. The following spring, he donned the Sanghati (monastic robe) again, and vacant abbacies from all directions invited him, but he mostly declined. Later, upon imperial command, he resided at Yuwang Temple. After a year, there was another decree, changing his residence to Jingshan Temple. The Daoists and laity admired him as before. When Emperor Xiaozong was the Prince of Puan, he sent an inner eunuch to the mountain to pay respects to the master. The master composed a verse as an offering. When Emperor Xiaozong was residing in the Jian residence, he again sent an inner guest to the mountain to make offerings to five hundred Arhats (worthy ones), requesting the master to preach the Dharma and pray for his longevity. He personally wrote the three characters 'Miaoxi Hermitage' and composed a eulogy, bestowing them with favor and gifts.", "Ascending the Dharma Hall: 'If you wish to understand the meaning of Buddha-nature, you should observe the conditions of time and circumstance. If the time and circumstance arrive, the principle will naturally manifest.' Raising the whisk, he said: 'Do you see it?' Striking the Zen platform, he said: 'Do you hear it?' Hearing and seeing distinctly, what is this? If you can grasp it here, you will repay the kindness of the emperor and the Buddha all at once. If not, Jingshan will engage in tangled disputes (a metaphor for endless, pointless arguments).' Again raising the whisk, he said: 'Look, Amitabha (the Buddha of Immeasurable Life), is on the head of the Jingshan whisk, emitting great light, illuminating countless Buddha-lands, as many as the dust motes in inexpressible, inexpressible, and again inexpressible Buddha-lands, turning the great Dharma wheel, performing immeasurable and boundless great Buddha deeds. Within them, whether ordinary or sage, whether right or wrong, whether grass, wood, tiles, or stones, all are manifestations of Amitabha expounding the Dharma.'" ] }
若木。有情無情。遇斯光者。皆獲無上正等菩提。所以諸佛於此得之。具一切種智。諸大菩薩於此得之。成就諸波羅蜜。辟支獨覺於此得之。出無佛世現神通光明。諸聲聞眾洎夜來迎請五百阿羅漢於此得之。得八解脫。具六神通。天人於此得之。增長十善。修羅於此得之。除其憍慢。地獄於此得之。頓超十地。餓鬼傍生及四生九類一切有情於此得之。隨其根性。各得受用。無量壽世尊。放大光明。作諸佛事已竟。然後以四大海水。灌彌勒世尊頂。與授阿耨多羅三藐三菩提記。當於補處。作大佛事。無量壽世尊。有如是神通。有如是自在。有如是威神。到這裡。還有知恩報恩者么。若有。出來與徑山相見。為汝證明。如無。聽取一頌。十方法界至人口。法界所有即其舌。祇憑此口與舌頭。祝君聖壽無間歇。億萬斯年注福源。如海滉漾永不竭。師子窟內產狻猊。鸑鷟定出丹山穴。為瑞為祥遍九垓。草木昆蟲盡歡悅。稽首不可思議事。喻若眾星拱明月。故今宣暢妙伽陀。第一義中真實說。
上堂。祖師道。一心不生。萬法無咎。無咎無法。不生不心。能隨境滅。境逐能沈。境由能境。能由境能。大小祖師。卻作座主見解。徑山即不然。眼不自見。刀不自割。吃飯濟饑。飲水定渴。臨濟德山特地迷。枉費精神施棒喝。除
【現代漢語翻譯】 現代漢語譯本： 若木（神樹）。有情眾生和無情之物，遇到這光明者，都能獲得無上正等菩提（無上正等覺悟）。所以諸佛（覺悟者）因此而證得，具足一切種智（對一切事物和現象的全面、徹底的理解和智慧）。諸大菩薩（追求覺悟的偉大修行者）因此而證得，成就諸波羅蜜（到達彼岸的方法，如佈施、持戒、忍辱等）。辟支佛（無師自悟者）和獨覺者因此而證得，在沒有佛陀出世的時代顯現神通光明。諸聲聞眾以及夜裡前來迎請的五百阿羅漢（已證得涅槃的修行者）因此而證得，得到八解脫（從八種束縛中解脫），具足六神通（六種超自然能力）。天人和阿修羅因此而證得，增長十善（十種善行），修羅因此而證得，去除其驕慢。地獄眾生因此而證得，立即超越十地（菩薩修行的十個階段）。餓鬼、傍生以及四生九類一切有情眾生因此而證得，隨著他們的根性，各自得到受用。無量壽世尊（阿彌陀佛），放出大光明，做完諸佛之事後，然後用四大海水，灌注彌勒世尊的頭頂，並授予阿耨多羅三藐三菩提（無上正等正覺）的記別，將來在補處（接替佛位）時，做大佛事。無量壽世尊，有這樣的神通，有這樣的自在，有這樣的威神。到這裡，還有知恩報恩的人嗎？如果有，出來與徑山相見，我為你們證明。如果沒有，聽取一首偈頌：十方法界所有眾生的口，法界所有的一切就是他們的舌頭。只憑這張口和這條舌頭，祝願各位聖壽無間斷。億萬年都注入福源，像大海一樣浩瀚永不枯竭。獅子窟內產狻猊（獅子），鸑鷟（鳳凰）一定出自丹山穴。作為瑞兆和祥瑞遍佈天下，草木昆蟲都歡欣喜悅。稽首讚歎這不可思議之事，就像眾星拱衛著明月。所以現在宣揚這奇妙的伽陀（偈頌），在第一義諦（最高的真理）中真實宣說。
上堂說法。祖師說：『一心不生，萬法無咎。無咎無法，不生不心。能隨境滅，境逐能沈。境由能境，能由境能。』大小祖師，卻作座主見解。徑山我卻不這樣認為。眼不能自己看見自己，刀不能自己割自己，吃飯爲了解決飢餓，飲水一定是爲了止渴。臨濟（唐代禪宗大師）和德山（唐代禪宗大師）特地迷惑，白白浪費精神施加棒喝。
【English Translation】 English version: If a tree. Sentient and insentient beings, encountering this light, all attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). Therefore, all Buddhas (enlightened ones) attain it through this, possessing all-knowing wisdom (complete and thorough understanding and wisdom of all things and phenomena). All great Bodhisattvas (great practitioners pursuing enlightenment) attain it through this, accomplishing all Paramitas (perfections, such as generosity, morality, patience, etc.). Pratyekabuddhas (self-enlightened ones) and solitary Buddhas attain it through this, manifesting supernatural light in the absence of a Buddha in the world. All Sravakas (disciples) and the five hundred Arhats (liberated beings) who came to welcome them at night attain it through this, obtaining the eight liberations (freedom from eight bondages), possessing the six supernormal powers (six supernatural abilities). Devas (gods) and Asuras (demigods) attain it through this, increasing the ten virtues (ten good deeds), and Asuras attain it through this, removing their arrogance. Beings in hell attain it through this, instantly transcending the ten Bhumis (ten stages of Bodhisattva practice). Hungry ghosts, animals, and all sentient beings of the four births and nine categories attain it through this, each receiving benefits according to their nature. Immeasurable Life World Honored One (Amitabha Buddha), emits great light, and after completing the deeds of all Buddhas, then uses the four great seas to pour water on the head of Maitreya World Honored One, and bestows the prediction of Anuttara-samyak-sambodhi (unsurpassed complete perfect enlightenment), and in the future, when taking the place (succeeding the Buddha's position), will perform great Buddha deeds. Immeasurable Life World Honored One, has such supernatural powers, such freedom, and such majestic power. Here, are there still those who know and repay kindness? If there are, come out and meet with Jingshan, and I will testify for you. If not, listen to a verse: The mouths of all beings in the ten directions, all that exists in the Dharma realm is their tongue. Relying only on this mouth and this tongue, I wish you all uninterrupted holy life. May blessings be poured in for billions of years, as vast and inexhaustible as the sea. The lion's lair produces Suanni (lion), and the phoenix (phoenix) must come from the Dan Mountain cave. As auspicious omens spread throughout the world, plants, trees, and insects all rejoice. I bow my head in praise of this inconceivable event, like the stars surrounding the bright moon. Therefore, I now proclaim this wonderful Gatha (verse), truthfully speaking in the ultimate truth (the highest truth).
Ascending the hall to preach. The Patriarch said: 'If one thought does not arise, all dharmas are without fault. Without fault, there is no dharma; without arising, there is no mind. The ability follows the environment to cease, and the environment follows the ability to sink. The environment is caused by the ability to be the environment, and the ability is caused by the environment to be the ability.' The great and small Patriarchs, however, take it as the understanding of the seat holder. I, Jingshan, do not think so. The eye cannot see itself, the knife cannot cut itself, eating is to solve hunger, and drinking is certainly to quench thirst. Linji (Zen master of the Tang Dynasty) and Deshan (Zen master of the Tang Dynasty) are deliberately confused, wasting their energy applying blows and shouts.
卻棒拈卻喝。孟八郎漢。如何止遏。
上堂。拈拄杖卓一下。喝一喝曰。德山棒臨濟喝。今日為君重拈掇。天何高地何闊。休向糞掃堆上。更添搕𢶍。換卻骨洗卻腸。徑山退身三步。許你諸人商量。且道。作么生商量。擲下拄杖。喝一喝曰。紅粉易成端正女。無錢難作好兒郎。
上堂。正月十四十五。雙徑椎鑼打鼓。要識祖意西來。看取村歌社舞。
上堂。久雨不曾晴。豁開天地清。祖師門下事。何用更施呈。
上堂。舉圓通秀禪師示眾曰。少林九年冷坐。剛被神光覷破。如今玉石難分。祇得麻纏紙裹。這一個。那一個。更一個。若是明眼人。何須重說破。徑山今日不免狗尾續貂。也有些子。老胡九年話墮。可惜當時放過。致令默照之徒。鬼窟長年打坐。這一個那一個更一個。雖然苦口叮嚀。卻似樹頭風過。
結夏上堂。文殊三處安居。志公不是閑和尚。迦葉欲行正令。未免眼前見鬼。且道。徑山門下。今日事作么生。下座后。大家觸禮三拜。
上堂。僧問。有么有么。庵主豎起拳頭。還端的也無。師便下座。歸方丈。
上堂。水底泥牛嚼生鐵。憍梵缽提咬著舌。海神怒把珊瑚鞭。須彌燈王痛不徹。
上堂。才方八月中秋。又是九月十五。卓拄杖曰。唯有這個不遷
。擲拄杖曰。一眾耳聞目睹。
上堂。衝開碧落松千尺。截斷紅塵水一溪。不識本來真面目。將謂人題德嶠詩。
上堂。去年臘月二十五。有恁么訊息。今年臘月二十五。無恁么訊息。有恁么訊息。是諸人分上事。徑山不預。無恁么訊息。是徑山分上事。諸人無分。或有人問徑山。未審是甚麼訊息。驀拈拄杖云。不得動著。動著打折你驢腰。擲拄杖下座。
歲旦上堂。拈拄杖。空中作書字勢云。正朝把筆。萬事皆吉。應時納祐。慶無不宜。若作世諦流佈。平地吃交。更在佛法商量。眉須墮落。卓拄杖下座。
上堂。買鐵得真金。求雨得瑞雪。五峰玉琢成。千樹銀華結。龍王降吉祥。普賢呈丑拙。三世如來秘密門。今日一時都漏泄。雖然如是。這裡有一處可疑。且道。疑個甚麼。恐日出后。一場漏逗。
上堂。拈拄杖卓一下。召大眾云。還聞么。復舉起云。觀世音菩薩來也。在徑山拄杖頭上。口喃喃地道。諸行無常。是生滅法。生滅既滅。寂滅現前。拈鬚彌盧于掌上。向針眼里打鞦韆。直饒便恁么見得徹去。猶較拄杖子十萬八千。且道。徑山拄杖子。有甚麼奇特。擲下云。不直半分錢。
上堂。徑山無寸土莊田。今夏隨宜結眾緣。慵論道。懶談禪。拄杖挑來個個圓。不用息心除妄
【現代漢語翻譯】 擲拄杖說：『大家都聽到了，看到了。』
上堂說法。衝開了碧藍的天空，如同千尺高的松樹；截斷了滾滾紅塵，好似一條溪流。不認識本來面目，還以為是有人在德嶠（山名）上題詩。
上堂說法。去年臘月二十五（某年臘月二十五），有那樣的訊息；今年臘月二十五（某年臘月二十五），沒有那樣的訊息。有那樣的訊息，是你們大家的事情，我徑山（地名，也指說法者自己）不參與；沒有那樣的訊息，是我的事情，你們無份。如果有人問我，未審是什麼訊息？我便拿起拄杖說：『不得動它，動了就打斷你的驢腰！』說完，扔下拄杖走下座位。
歲旦上堂說法。拿起拄杖，在空中比劃著寫字的姿勢說：『正月初一把筆，萬事都吉祥。應時接受福佑，慶祝沒有不適宜的。』如果當作世俗的道理來傳播，那就是平地摔跤。更要在佛法上商量，眉毛鬍鬚都要掉落。』說完，用拄杖敲擊地面，走下座位。
上堂說法。買鐵得到了真金，求雨得到了瑞雪。五峰山（山名）像是用玉雕琢而成，千樹萬樹結滿了銀色的花朵。龍王降下吉祥，普賢菩薩（菩薩名）示現醜陋笨拙。三世如來（對佛的尊稱）的秘密法門，今天一時都泄露了。雖然是這樣，這裡有一處可疑。且說，可疑的是什麼？恐怕太陽出來后，會有一場泄露。
上堂說法。用拄杖敲擊地面一下，召集大家說：『聽到了嗎？』又舉起拄杖說：『觀世音菩薩（菩薩名）來了！就在我徑山（地名，也指說法者自己）的拄杖頭上，口中喃喃地說著：諸行無常，是生滅法。生滅既滅，寂滅現前。』即使能把須彌山（山名）放在手掌上，在針眼里打鞦韆，縱然你這樣徹底地見到了，也比我的拄杖差了十萬八千里。且說，我的拄杖有什麼奇特之處？』扔下拄杖說：『不值半分錢。』
上堂說法。我徑山（地名，也指說法者自己）沒有一寸土地的莊園，今年夏天隨緣與大家結緣。懶得講道理，懶得談禪。拄杖挑來的東西，個個都是圓滿的。不用停止妄念，去除妄想。
【English Translation】 He threw his staff and said, 'Everyone has heard and seen it.'
Ascending the hall. Cleaving open the azure sky is like a thousand-foot pine; cutting off the red dust is like a stream. Not recognizing the original true face, one might think someone is writing poetry on Mount Deqiao (mountain name).
Ascending the hall. On the twenty-fifth day of the twelfth month last year (a certain year), there was such news; on the twenty-fifth day of the twelfth month this year (a certain year), there is no such news. Having such news is your business; I, Jingshan (place name, also referring to the speaker himself), do not participate. Not having such news is my business; you have no share. If someone asks me, 'What is the news?' I will pick up my staff and say, 'Do not touch it, or I will break your donkey's back!' After speaking, he threw down his staff and left the seat.
Ascending the hall on New Year's Day. He picked up his staff and made writing gestures in the air, saying, 'Holding the brush on the first day of the New Year, everything is auspicious. Receiving blessings in due season, celebrating without anything being inappropriate.' If you spread it as a worldly principle, it is like falling on flat ground. If you discuss it further in the Dharma, your eyebrows and beard will fall off.' After speaking, he struck the ground with his staff and left the seat.
Ascending the hall. Buying iron and getting real gold, praying for rain and getting auspicious snow. The Five Peaks Mountain (mountain name) is like being carved from jade, and thousands of trees are covered with silver flowers. The Dragon King descends with auspiciousness, and Bodhisattva Samantabhadra (Bodhisattva name) manifests ugliness and clumsiness. The secret Dharma gate of the Buddhas of the Three Worlds (a respectful term for the Buddha) is all revealed today. Although it is like this, there is one suspicious point here. Let's say, what is suspicious? I am afraid that after the sun rises, there will be a leakage.
Ascending the hall. He struck the ground once with his staff and summoned everyone, saying, 'Did you hear it?' Then he raised his staff and said, 'Bodhisattva Avalokiteshvara (Bodhisattva name) is here! He is on top of my Jingshan's (place name, also referring to the speaker himself) staff, murmuring: All conditioned things are impermanent, they are subject to arising and passing away. When arising and passing away cease, tranquility appears.' Even if you can hold Mount Sumeru (mountain name) in your palm and swing on a swing in the eye of a needle, even if you see it thoroughly like this, it is still ten thousand eight thousand miles away from my staff. Let's say, what is so special about my staff?' He threw down his staff and said, 'It is not worth half a cent.'
Ascending the hall. I, Jingshan (place name, also referring to the speaker himself), do not have an inch of land for a manor. This summer, I will form connections with everyone according to circumstances. I am too lazy to talk about principles, too lazy to talk about Chan (Zen). The things picked up by the staff are all perfect. There is no need to stop the mind and remove delusions.
想。大家吃飯了噇眠。噇眼則不無。或若夢中有人索飯錢。又作么生。依稀似曲才堪聽。又被風吹別調中。
上堂。顛倒想生生死續。顛倒想滅生死絕。生死絕處涅槃空。涅槃空處眼中屑。涅槃既空。喚甚麼作眼中屑。白雲乍可來青嶂。明月難教下碧天。
上堂。月生一。鐵輪天子寰中敕。月生二。豐干騎虎入鬧市。月生三。蟭螟眼裡巨鰲翻。驀拈拄杖云。莫有同生同死底么。出來與徑山拄杖子相見。良久云。見義不為。何勇之有。擲下拄杖。
上堂。心生法滅。性起情亡。這裡悟去。捏怪有甚麼難。舉起拂子云。看看。觀音彌勒普賢文殊。盡向徑山拂子頭上。聚頭打葛藤。若也放開。從教口勞舌沸。若也把住。不消一擊。以拂子擊禪床。下座。
上堂。古者道。了得一萬事畢。今朝是九月一。諸人作么生了。驀拈拄杖云。不得喚作拄杖子。便了取好。既不喚作拄杖子。作么生了。擲下云。差之毫牦。失之千里。
圓悟禪師忌。師拈香曰。這個尊慈。平昔強項。氣壓諸方。逞過頭底顢頇。用格外底儱侗。自言。我以木槵子。換天下人眼睛。殊不知被不孝之子。將斷貫索。穿卻鼻孔。索頭既在徑山手裡。要教伊生也由徑山。要教伊死也由徑山。且道。以何為驗。遂燒香曰。以此為驗。
【現代漢語翻譯】 現代漢語譯本： 想。大家吃飯了就想睡覺。想睡覺的眼睛則不會一無所見。或者如果在夢中有人索要飯錢，又該怎麼辦呢？（這種情況）依稀就像曲子剛能聽出一點味道，又被風吹散，變成了別的調子。
上堂（禪宗術語，指禪師登上法堂說法）。顛倒妄想產生，生死輪迴就延續；顛倒妄想滅除，生死輪迴就斷絕。生死輪迴斷絕之處，涅槃（Nirvana，佛教術語，指解脫）也是空無。涅槃既然是空無，又把什麼叫做眼中的塵屑呢？白雲或許可以飄來遮蔽青山，明月卻難以被教導降落到碧藍的天空。
上堂。初一（指陰曆每月初一），鐵輪天子（Chakravartin，佛教術語，擁有統治世界的輪寶的理想統治者）的敕令通行天下。初二，豐干（Fenggan，唐代天臺山國清寺的僧人）騎著老虎進入鬧市。初三，蚊子眼裡巨大的鰲魚翻身。徑山禪師拿起拄杖說：『有沒有願意同生共死的？出來與徑山的拄杖相見。』停頓了很久說：『見義不為，算什麼勇敢？』扔下拄杖。
上堂。心念產生，法則（Dharma，佛教術語，指佛法）消滅；本性（指人的本性）升起，情感消亡。在這裡領悟，擺弄玄虛有什麼難的？舉起拂塵說：『看看，觀音（Avalokiteśvara，佛教菩薩名）、彌勒（Maitreya，佛教菩薩名）、普賢（Samantabhadra，佛教菩薩名）、文殊（Manjusri，佛教菩薩名），都聚集在徑山的拂塵頭上，爭論不休。如果放開，任憑他們口乾舌燥；如果抓住，不消一擊。』用拂塵敲擊禪床，下座。
上堂。古人說：『了悟了一，萬事皆畢。』今天（是）九月初一，各位怎麼了悟？徑山禪師拿起拄杖說：『不得叫它做拄杖，這樣了悟才好。』既然不叫它做拄杖，怎麼了悟？扔下拄杖說：『差之毫釐，失之千里。』
圓悟禪師（Yuanwu，禪師名）忌日。徑山禪師拈香說：『這個老前輩，平素強硬，氣勢壓倒各方。逞著過頭的糊塗，用著格外的不懂裝懂。』自稱：『我用木槵子（一種念珠），換天下人的眼睛。』殊不知被不孝的兒子，用斷了的繩子，穿透了鼻孔。索頭既然在徑山手裡，要教他生也由徑山，要教他死也由徑山。且說，用什麼來驗證？』於是燒香說：『以此為驗證。』
【English Translation】 English version: Thinking. After everyone eats, they want to sleep. If the eyes want to sleep, they are not without seeing. Or if someone asks for meal money in a dream, what should be done? (This situation) is vaguely like a tune that can barely be heard, but is blown away by the wind and becomes another tune.
Ascending the Hall (Zen term, referring to the Zen master ascending the Dharma Hall to preach). When inverted thoughts arise, the cycle of birth and death continues; when inverted thoughts cease, the cycle of birth and death ends. Where the cycle of birth and death ends, Nirvana (Buddhist term, referring to liberation) is also empty. Since Nirvana is empty, what is called dust in the eye? White clouds may come to cover the green mountains, but the bright moon is difficult to be taught to descend to the blue sky.
Ascending the Hall. The first day (referring to the first day of the lunar month), the edict of the Iron Wheel King (Chakravartin, Buddhist term, the ideal ruler possessing the wheel treasure that rules the world) is circulated throughout the world. The second day, Fenggan (Fenggan, a monk of Guoqing Temple on Mount Tiantai in the Tang Dynasty (618-907)) rides a tiger into the bustling city. The third day, a huge Ao fish turns over in the eye of a mosquito. Zen Master Jingshan picked up his staff and said, 'Is there anyone willing to live and die together? Come out and meet Jingshan's staff.' After a long pause, he said, 'To see what is right and not do it, what is courage?' He threw down his staff.
Ascending the Hall. When thoughts arise, the Dharma (Buddhist term, referring to the Buddha's teachings) disappears; when nature (referring to human nature) arises, emotions vanish. To understand this, what is so difficult about playing tricks? He raised his whisk and said, 'Look, Avalokiteśvara (Buddhist Bodhisattva), Maitreya (Buddhist Bodhisattva), Samantabhadra (Buddhist Bodhisattva), Manjusri (Buddhist Bodhisattva), are all gathered on the head of Jingshan's whisk, arguing endlessly. If you let go, let them be dry-mouthed; if you hold on, it doesn't take a single blow.' He struck the Zen bed with the whisk and descended from the seat.
Ascending the Hall. The ancients said, 'If you understand one, everything is done.' Today (is) the first day of the ninth month, how do you all understand? Zen Master Jingshan picked up his staff and said, 'You must not call it a staff, it is good to understand it this way.' Since it is not called a staff, how do you understand it? He threw down his staff and said, 'A difference of a hair's breadth leads to a loss of a thousand miles.'
The anniversary of Zen Master Yuanwu (Yuanwu, name of a Zen master). Zen Master Jingshan offered incense and said, 'This old senior, usually tough, his aura overwhelms all directions. He shows off his excessive muddleheadedness, and uses his extraordinary pretense of understanding. He claims, 'I use wooden beads (a kind of rosary) to exchange the eyes of the people of the world.' Little does he know that he has been pierced through the nostrils by an unfilial son with a broken rope. Since the rope is in Jingshan's hands, Jingshan will decide whether to let him live or die. Now, what is the proof?' Then he burned incense and said, 'This is the proof.'
僧問。達磨西來。將何傳授。師曰。不可總作野狐精見解。曰如何是粗入細。師曰。香水海里一毛孔。曰如何是細入粗。師曰。一毛孔里香水海。
問。古鏡未磨時如何。師曰。火不待日而熱。曰磨后如何。師曰。風不待月而涼。曰磨與未磨時如何。師曰。交。
問。不與萬法為侶者。是甚麼人。待汝一口吸盡西江水。即向汝道。意作么生。師曰。釘釘膠黏。
問。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。去此二途。請師速道。師曰。脫殼烏龜飛上天。
問。高揖釋迦。不拜彌勒時如何。師曰。夢裡惺惺。
問。大修行底人。還落因果也無。前百丈曰。不落因果。為甚麼墮野狐身。師曰。逢人但恁么舉。曰祇如后百丈道不昧因果。為甚麼脫野狐身。師曰。逢人但恁么舉。曰或有人問徑山。大修行底人。還落因果也無。未審和尚向他道甚麼。師曰。向你道。逢人但恁么舉。
問。明頭來時如何。師曰。頭大尾顛纖。曰暗頭來時如何。師曰。野馬嘶風蹄撥剌。曰明日大悲院裡有齋。又作么生。師曰。雪峰道底。
問。過去心不可得。現在心不可得。未來心不可得時如何。師曰。親言出親口。曰未審如何受持。師曰。但恁么受持。決不相賺。
問。我
【現代漢語翻譯】 現代漢語譯本：
僧人問：『Bodhidharma（菩提達摩）西來，將要傳授什麼？』
師傅說：『不可都作野狐精的見解。』
僧人問：『如何是粗入細？』
師傅說：『香水海里的一毛孔。』
僧人問：『如何是細入粗？』
師傅說：『一毛孔里的香水海。』
僧人問：『古鏡未磨時如何？』
師傅說：『火不等待太陽而熱。』
僧人問：『磨后如何？』
師傅說：『風不等待月亮而涼。』
僧人問：『磨與未磨時如何？』
師傅說：『交。』
僧人問：『不與萬法為伴侶的人，是什麼人？』
師傅說：『等你一口吸盡西江水，我就告訴你。』
僧人問：『意作么生？』
師傅說：『釘釘膠黏。』
僧人問：『一法若有，Vairocana（毗盧遮那佛）墮落在凡夫之中；萬法若無，Samantabhadra（普賢菩薩）失去他的境界。去掉這兩條路，請師傅快說。』
師傅說：『脫殼烏龜飛上天。』
僧人問：『高揖釋迦牟尼，不拜Maitreya（彌勒佛）時如何？』
師傅說：『夢裡惺惺。』
僧人問：『大修行的人，還落入因果嗎？』
先前Baizhang（百丈禪師）說：『不落因果。』為什麼墮入野狐身？
師傅說：『逢人就這麼舉。』
僧人問：『如果後來的Baizhang（百丈禪師）說不昧因果，為什麼脫離野狐身？』
師傅說：『逢人就這麼舉。』
僧人問：『如果有人問徑山，大修行的人，還落入因果嗎？不知道和尚您會怎麼回答他？』
師傅說：『告訴你，逢人就這麼舉。』
僧人問：『明頭來時如何？』
師傅說：『頭大尾顛纖。』
僧人問：『暗頭來時如何？』
師傅說：『野馬嘶風蹄撥剌。』
僧人問：『明日大悲院裡有齋，又怎麼樣？』
師傅說：『雪峰道底。』
僧人問：『過去心不可得，現在心不可得，未來心不可得時如何？』
師傅說：『親言出親口。』
僧人問：『不知道如何受持？』
師傅說：『就這麼受持，決不相欺。』
僧人問：『我』 English version:
A monk asked: 'What will Bodhidharma transmit when he comes from the West?'
The master said: 'Don't all of you have the views of wild fox spirits.'
The monk asked: 'What is coarse entering fine?'
The master said: 'A single pore in the fragrant water sea.'
The monk asked: 'What is fine entering coarse?'
The master said: 'The fragrant water sea in a single pore.'
The monk asked: 'What about the ancient mirror before it is polished?'
The master said: 'Fire is hot without waiting for the sun.'
The monk asked: 'What about after it is polished?'
The master said: 'Wind is cool without waiting for the moon.'
The monk asked: 'What about when it is polished and when it is not polished?'
The master said: 'Intersection.'
The monk asked: 'What kind of person is not a companion to the myriad dharmas?'
The master said: 'When you have swallowed the entire West River in one gulp, I will tell you.'
The monk asked: 'What is the meaning of this?'
The master said: 'Nails hammered, glue stuck.'
The monk asked: 'If one dharma exists, Vairocana falls into the realm of ordinary people; if the myriad dharmas do not exist, Samantabhadra loses his realm. Leaving these two paths, please tell me quickly.'
The master said: 'A turtle that has shed its shell flies into the sky.'
The monk asked: 'What about when one bows deeply to Shakyamuni, but does not bow to Maitreya?'
The master said: 'Sober in a dream.'
The monk asked: 'Does a great cultivator still fall into cause and effect?'
Previously, Baizhang said: 'Does not fall into cause and effect.' Why did he fall into the body of a wild fox?
The master said: 'Just raise it like this when you meet people.'
The monk asked: 'If the later Baizhang said he was not ignorant of cause and effect, why did he escape the body of a wild fox?'
The master said: 'Just raise it like this when you meet people.'
The monk asked: 'If someone asks Jing Shan, 'Does a great cultivator still fall into cause and effect?' I don't know what you, the venerable monk, would say to him?'
The master said: 'I'll tell you, just raise it like this when you meet people.'
The monk asked: 'What about when the bright side comes?'
The master said: 'Big head, tail upside down and thin.'
The monk asked: 'What about when the dark side comes?'
The master said: 'The wild horse neighs in the wind, its hooves thrashing.'
The monk asked: 'What about the vegetarian feast at the Great Compassion Monastery tomorrow?'
The master said: 'What Xuefeng said.'
The monk asked: 'What about when the past mind is unattainable, the present mind is unattainable, and the future mind is unattainable?'
The master said: 'Personal words come from a personal mouth.'
The monk asked: 'I don't know how to receive and uphold this?'
The master said: 'Just receive and uphold it like this, and you will never be deceived.'
The monk asked: 'I'
【English Translation】 A monk asked: 'When Bodhidharma (達磨) came from the West, what did he transmit?' The Master said: 'Don't all of you have the views of wild fox spirits.' The monk asked: 'What is coarse entering fine?' The Master said: 'A single pore in the fragrant water sea.' The monk asked: 'What is fine entering coarse?' The Master said: 'The fragrant water sea in a single pore.' The monk asked: 'What about the ancient mirror before it is polished?' The Master said: 'Fire is hot without waiting for the sun.' The monk asked: 'What about after it is polished?' The Master said: 'Wind is cool without waiting for the moon.' The monk asked: 'What about when it is polished and when it is not polished?' The Master said: 'Intersection.' The monk asked: 'What kind of person is not a companion to the myriad dharmas?' The Master said: 'When you have swallowed the entire West River in one gulp, I will tell you.' The monk asked: 'What is the meaning of this?' The Master said: 'Nails hammered, glue stuck.' The monk asked: 'If one dharma exists, Vairocana (毗盧) falls into the realm of ordinary people; if the myriad dharmas do not exist, Samantabhadra (普賢) loses his realm. Leaving these two paths, please tell me quickly.' The Master said: 'A turtle that has shed its shell flies into the sky.' The monk asked: 'What about when one bows deeply to Shakyamuni, but does not bow to Maitreya (彌勒)?' The Master said: 'Sober in a dream.' The monk asked: 'Does a great cultivator still fall into cause and effect?' Previously, Baizhang (百丈) said: 'Does not fall into cause and effect.' Why did he fall into the body of a wild fox? The Master said: 'Just raise it like this when you meet people.' The monk asked: 'If the later Baizhang (百丈) said he was not ignorant of cause and effect, why did he escape the body of a wild fox?' The Master said: 'Just raise it like this when you meet people.' The monk asked: 'If someone asks Jing Shan, 'Does a great cultivator still fall into cause and effect?' I don't know what you, the venerable monk, would say to him?' The Master said: 'I'll tell you, just raise it like this when you meet people.' The monk asked: 'What about when the bright side comes?' The Master said: 'Big head, tail upside down and thin.' The monk asked: 'What about when the dark side comes?' The Master said: 'The wild horse neighs in the wind, its hooves thrashing.' The monk asked: 'What about the vegetarian feast at the Great Compassion Monastery tomorrow?' The Master said: 'What Xuefeng said.' The monk asked: 'What about when the past mind is unattainable, the present mind is unattainable, and the future mind is unattainable?' The Master said: 'Personal words come from a personal mouth.' The monk asked: 'I don't know how to receive and uphold this?' The Master said: 'Just receive and uphold it like this, and you will never be deceived.' The monk asked: 'I'
宗無語句。實無一法與人時如何。師曰。五味饡秤錘。
問。心佛俱忘時如何。師曰。賣扇老婆手遮日。
問。教中道。塵塵說。剎剎說。無間歇。未審以何為舌。師拍禪床右角一下。僧曰。世尊不說說。迦葉不聞聞也。師拍禪床左角一下。僧曰。也知今日令不虛行。師曰。識甚好惡。
師室中問僧。不是心。不是佛。不是物。你作么生會。僧曰領。師曰。領你屋裡七代先靈。僧便喝。師曰。適來領。而今喝。幹他不是心不是佛不是物甚麼事。僧無語。師打出。
僧請益夾山境話。聲未絕。師便喝。僧茫然。師曰。你問甚麼。僧擬舉。師連打喝出。
師才見僧入。便曰。不是出去。僧便出。師曰。沒量大人。被語脈里轉卻。次一僧入。師亦曰。不是出去。僧卻近前。師曰。向你道不是。更近前覓個甚麼。便打出。復一僧入曰。適來兩僧。不會和尚意。師低頭噓一聲。僧罔措。師打曰。卻是你會老僧意。
問僧。我前日有一問在你處。你先前日答我了也。即今因甚麼瞌睡。僧曰。如是如是。師曰。道甚麼。僧曰。不是不是。師連打兩棒曰。一棒打你如是。一棒打你不是。
舉竹篦問僧曰。喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。速道速道。僧曰。請和尚放下
【現代漢語翻譯】 現代漢語譯本： 僧人宗無問道：『如果沒有任何法可以傳授給他人，那該怎麼辦？』 趙州禪師說：『就像用秤錘來品嚐五種味道的食物一樣。』
僧人問：『當心和佛都被遺忘時，會怎麼樣？』 趙州禪師說：『就像賣扇子的老婦人用手遮擋陽光一樣。』
僧人問：『經教中說，每個微塵都在說法，每個剎土都在說法，沒有間斷。請問用什麼作為舌頭來說法？』 趙州禪師用手拍了一下禪床的右角。僧人說：『世尊（釋迦牟尼佛）不說而說，迦葉（摩訶迦葉，釋迦牟尼佛的十大弟子之一）不聞而聞。』 趙州禪師又拍了一下禪床的左角。僧人說：『我知道今天您的命令沒有白白髮出。』 趙州禪師說：『你分辨好壞的能力很強啊。』
趙州禪師在禪房裡問僧人：『不是心，不是佛，不是物，你如何理解？』 僧人說：『我領會了。』 趙州禪師說：『你領會了你家七代祖先的亡靈。』 僧人便大喝一聲。趙州禪師說：『剛才說領會了，現在又大喝，與不是心、不是佛、不是物有什麼關係？』 僧人無言以對。趙州禪師將他打出門外。
僧人向趙州禪師請教關於夾山（夾山善會禪師）的境界和話語。僧人的聲音還沒說完，趙州禪師就大喝一聲。僧人茫然不知所措。 趙州禪師說：『你問什麼？』 僧人剛要開口，趙州禪師就連打帶喝，將他趕了出去。
趙州禪師剛看到僧人進來，就說：『不是出去。』 僧人便出去了。趙州禪師說：『真是個沒見識的傢伙，被我的話語所左右。』 又一個僧人進來，趙州禪師也說：『不是出去。』 僧人卻走上前去。趙州禪師說：『我已經告訴你不是了，你還走上前去尋找什麼？』 便將他打出門外。又一個僧人進來，說：『剛才那兩個僧人，不明白和尚您的意思。』 趙州禪師低下頭，嘆了一口氣。僧人不知如何是好。 趙州禪師打了他一下，說：『偏偏你明白老僧我的意思。』
趙州禪師問僧人：『我前幾天有一個問題在你那裡，你先前幾天也回答我了。現在為什麼又打瞌睡？』 僧人說：『是的是的。』 趙州禪師說：『說什麼？』 僧人說：『不是不是。』 趙州禪師連打兩棒，說：『一棒打你說是，一棒打你說不是。』
趙州禪師舉起竹篦問僧人：『說是竹篦就違背了，說不是竹篦也違背了。不得說話，不得不說話。快說快說！』 僧人說：『請和尚放下。』
English version: The monk Zongwu asked: 'If there is not a single Dharma (teaching, law) to give to others, what should be done?' Master Zhaozhou said: 'It's like using a steelyard weight to taste food with five flavors.'
The monk asked: 'When both mind and Buddha (enlightened one) are forgotten, what happens?' Master Zhaozhou said: 'It's like an old woman selling fans using her hand to shield the sun.'
The monk asked: 'The teachings say that each mote of dust speaks, each Buddha-land speaks, without interruption. I venture to ask, what is used as the tongue to speak?' Master Zhaozhou struck the right corner of the Zen meditation bed once. The monk said: 'The World-Honored One (Shakyamuni Buddha) speaks without speaking, and Kashyapa (Mahakashyapa, one of the ten great disciples of Shakyamuni Buddha) hears without hearing.' Master Zhaozhou struck the left corner of the Zen meditation bed once. The monk said: 'I also know that today your command is not issued in vain.' Master Zhaozhou said: 'Your ability to distinguish good from bad is very strong.'
In his room, Master Zhaozhou asked a monk: 'It is not mind, it is not Buddha, it is not a thing. How do you understand it?' The monk said: 'I understand.' Master Zhaozhou said: 'You understand the spirits of your seven generations of ancestors.' The monk then shouted loudly. Master Zhaozhou said: 'Just now you said you understood, and now you shout. What does it have to do with not mind, not Buddha, not a thing?' The monk was speechless. Master Zhaozhou struck him and drove him out.
A monk asked Master Zhaozhou for instruction on the state and words of Jiashan (Zen Master Jiashan Shanhui). Before the monk finished speaking, Master Zhaozhou shouted loudly. The monk was at a loss. Master Zhaozhou said: 'What are you asking?' As the monk was about to speak, Master Zhaozhou struck and shouted him out.
As soon as Master Zhaozhou saw a monk enter, he said: 'It is not to go out.' The monk then went out. Master Zhaozhou said: 'What a measureless big man, turned around by the words.' Another monk entered, and Master Zhaozhou also said: 'It is not to go out.' The monk instead approached closer. Master Zhaozhou said: 'I've already told you it is not, what are you seeking by coming closer?' He then struck him and drove him out. Another monk entered and said: 'The two monks just now did not understand the meaning of the venerable master.' Master Zhaozhou lowered his head and sighed. The monk was at a loss. Master Zhaozhou struck him and said: 'It is you who understand my meaning.'
Master Zhaozhou asked a monk: 'I had a question for you the other day. You answered me the other day as well. Why are you dozing off now?' The monk said: 'Yes, yes.' Master Zhaozhou said: 'Say what?' The monk said: 'No, no.' Master Zhaozhou struck him twice, saying: 'One strike for you saying yes, one strike for you saying no.'
Master Zhaozhou raised a bamboo stick and asked a monk: 'Calling it a bamboo stick is touching, not calling it a bamboo stick is turning away. You must not speak, you must not not speak. Speak quickly, speak quickly!' The monk said: 'Please, venerable master, put it down.'
【English Translation】 Modern Chinese Translation: Monk Zongwu asked: 'If there is not a single Dharma (teaching, law) to give to others, what should be done?' Zen Master Zhaozhou said: 'It's like using a steelyard weight to taste food with five flavors.'
The monk asked: 'When both mind and Buddha (enlightened one) are forgotten, what happens?' Zen Master Zhaozhou said: 'It's like an old woman selling fans using her hand to shield the sun.'
The monk asked: 'The teachings say that each mote of dust speaks, each Buddha-land speaks, without interruption. I venture to ask, what is used as the tongue to speak?' Zen Master Zhaozhou tapped the right corner of the Zen meditation bed once. The monk said: 'The World-Honored One (Shakyamuni Buddha) speaks without speaking, and Kashyapa (Mahakashyapa, one of the ten great disciples of Shakyamuni Buddha) hears without hearing.' Zen Master Zhaozhou tapped the left corner of the Zen meditation bed once. The monk said: 'I also know that today your command is not issued in vain.' Zen Master Zhaozhou said: 'Your ability to distinguish good from bad is very strong.'
In his room, Zen Master Zhaozhou asked a monk: 'It is not mind, it is not Buddha, it is not a thing. How do you understand it?' The monk said: 'I understand.' Zen Master Zhaozhou said: 'You understand the spirits of your seven generations of ancestors.' The monk then shouted loudly. Zen Master Zhaozhou said: 'Just now you said you understood, and now you shout. What does it have to do with not mind, not Buddha, not a thing?' The monk was speechless. Zen Master Zhaozhou struck him and drove him out.
A monk asked Zen Master Zhaozhou for instruction on the state and words of Jiashan (Zen Master Jiashan Shanhui). Before the monk finished speaking, Zen Master Zhaozhou shouted loudly. The monk was at a loss. Zen Master Zhaozhou said: 'What are you asking?' As the monk was about to speak, Zen Master Zhaozhou struck and shouted him out.
As soon as Zen Master Zhaozhou saw a monk enter, he said: 'It is not to go out.' The monk then went out. Zen Master Zhaozhou said: 'What a measureless big man, turned around by the words.' Another monk entered, and Zen Master Zhaozhou also said: 'It is not to go out.' The monk instead approached closer. Zen Master Zhaozhou said: 'I've already told you it is not, what are you seeking by coming closer?' He then struck him and drove him out. Another monk entered and said: 'The two monks just now did not understand the meaning of the venerable master.' Zen Master Zhaozhou lowered his head and sighed. The monk was at a loss. Zen Master Zhaozhou struck him and said: 'It is you who understand my meaning.'
Zen Master Zhaozhou asked a monk: 'I had a question for you the other day. You answered me the other day as well. Why are you dozing off now?' The monk said: 'Yes, yes.' Zen Master Zhaozhou said: 'Say what?' The monk said: 'No, no.' Zen Master Zhaozhou struck him twice, saying: 'One strike for you saying yes, one strike for you saying no.'
Zen Master Zhaozhou raised a bamboo stick and asked a monk: 'Calling it a bamboo stick is touching, not calling it a bamboo stick is turning away. You must not speak, you must not not speak. Speak quickly, speak quickly!' The monk said: 'Please, venerable master, put it down.'
竹篦。即與和尚道。師放下竹篦。僧拂袖便出。師曰。侍者認取這僧著。
又舉問僧。僧曰。甕里怕走卻鱉那。師下禪床擒住曰。此是誰語。速道。僧曰。實不敢謾昧老師。此是竹庵和尚教某恁么道。師連打數棒曰。分明舉似諸方。
師年邁求解。辛巳春。得旨退居明月堂。隆興改元。一夕星殞于寺西。流光赫然。尋示微恙。八月九日。學徒問安。師勉以弘道。徐曰。吾翌日始行。至五鼓。親書遺奏。又貽書辭紫巖居士。侍僧了賢請偈。復大書曰。生也祇恁么。死也祇恁么。有偈與無偈。是甚麼熱大。擲筆委然而逝。平明有蛇尺許。腰首白色。伏于龍王井欄。如義服者。乃龍王示現也。四眾哀號。皇帝聞而嘆惜。上制師真贊曰。生滅不滅。常住不住。圓覺空明。隨物現處。丞相以次致祭者沓來。門弟子。塔全身於明月堂之側。壽七十有五。夏五十有八。詔以明月堂為妙喜庵。謚曰普覺。塔名寶光。淳熙初。賜其全錄八十卷。隨大藏流行。
蘇州府虎丘紹隆禪師
和州含山人。九歲謝親依佛慧院。逾六年。得度受具。又五年。荷包謁長蘆信禪師。得其大略。有傳圓悟語至者。師讀之嘆曰。想酢生液。雖未澆腸沃胃。要且使人慶快。遂由寶峰。依湛堂。客黃龍。叩死心。次謁圓悟。一日入室。悟
【現代漢語翻譯】 現代漢語譯本 竹篦（竹製的刮子）。立即對和尚說：『師父放下竹篦。』僧人拂袖便走。師父說：『侍者記住這個僧人。』
又舉例問僧人。僧人說：『甕里怕走掉鱉啊。』師父下禪床擒住他說：『這是誰說的話？快說！』僧人說：『實在不敢欺瞞老師，這是竹庵和尚教我這麼說的。』師父連打數棒說：『分明地告訴各方。』
師父年老請求退隱。辛巳年（1161年）春天，得到旨意退居明月堂。隆興元年（1163年），一天晚上，一顆星星隕落在寺廟西邊，光芒閃耀。不久師父略感不適。八月九日，弟子們問候請安。師父勉勵他們弘揚佛法，緩緩地說：『我明天就要走了。』到五更時分，親自書寫遺奏，又寫信辭別紫巖居士。侍僧了賢請求師父留下偈語，師父再次大書寫道：『生也只是這樣，死也只是這樣。有偈語與沒有偈語，算什麼大事？』擲筆安然而逝。天亮時，有一條一尺左右的蛇，腰部和頭部是白色的，伏在龍王井的井欄上，好像穿著喪服一樣，這是龍王顯現啊。四眾弟子哀號痛哭。皇帝聽聞后嘆息惋惜，親自撰寫師父的真贊說：『生滅不滅，常住不住。圓覺空明，隨物顯現。』丞相以及其他官員紛紛前來致祭。門下弟子在明月堂旁邊建塔安葬師父的全身。享年七十五歲，僧臘五十八年。皇帝下詔將明月堂改為妙喜庵，謚號為普覺，塔名為寶光。淳熙初年（1174年），賜予師父的全錄八十卷，隨大藏經流通。
蘇州府虎丘紹隆禪師
和州含山人。九歲離開父母依附佛慧院。過了六年，得度受戒。又過了五年，荷包拜謁長蘆信禪師，得到他的大概教義。有人傳來圓悟禪師的語錄，師父讀後感嘆道：『就像醋能產生酒一樣，雖然還沒有澆灌腸胃，但已經讓人感到慶幸快樂。』於是從寶峰，依靠湛堂，客居黃龍，叩問死心禪師，接著拜謁圓悟禪師。一天進入禪室，圓悟禪師...
【English Translation】 English version Bamboo spatula. Immediately said to the monk: 'Master, put down the bamboo spatula.' The monk flicked his sleeves and left. The master said: 'Attendant, remember this monk.'
Again, he asked a monk. The monk said: 'I'm afraid the turtle will run away from the jar.' The master got off the meditation bed, grabbed him and said: 'Whose words are these? Speak quickly!' The monk said: 'I really dare not deceive the teacher, this is what Zen Master Zhuan taught me to say.' The master hit him several times and said: 'Clearly tell all parties.'
The master was old and asked to retire. In the spring of Xin Si year (1161), he received an order to retire to Mingyue Hall. In the first year of Longxing (1163), one night, a star fell in the west of the temple, shining brightly. Soon the master felt slightly unwell. On the ninth day of August, the disciples asked for peace. The master encouraged them to promote Buddhism and slowly said: 'I will leave tomorrow.' At the fifth watch, he personally wrote a posthumous memorial, and also wrote a letter to bid farewell to Layman Ziyan. The attendant monk Liao Xian asked the master to leave a verse, and the master wrote again: 'Birth is just like this, death is just like this. What's the big deal with having a verse or not?' He threw down his pen and passed away peacefully. At dawn, there was a snake about a foot long, with a white waist and head, lying on the railing of the Dragon King Well, as if wearing mourning clothes, this was the manifestation of the Dragon King. The four disciples wailed and cried. The emperor sighed and regretted when he heard about it, and personally wrote a eulogy for the master, saying: 'Birth and death are not extinguished, permanence does not abide. Perfect enlightenment is empty and bright, appearing with things everywhere.' The prime minister and other officials came to pay their respects. The disciples built a pagoda next to Mingyue Hall to bury the master's whole body. He lived to be seventy-five years old, and had been a monk for fifty-eight years. The emperor ordered that Mingyue Hall be changed to Miaoxi Nunnery, with the posthumous title of Pujue, and the pagoda was named Baoguang. In the early years of Chunxi (1174), the master's complete record of eighty volumes was bestowed and circulated with the Tripitaka.
Zen Master Shaolong of Huqiu, Suzhou Prefecture
He was from Hanshan, Hezhou. At the age of nine, he left his parents and attached himself to the Fohui Temple. After six years, he was ordained. After another five years, He Bao visited Zen Master Changlu Xin and obtained his general teachings. Someone passed on the recorded sayings of Zen Master Yuanwu, and the master sighed after reading it: 'It's like vinegar can produce wine, although it hasn't irrigated the intestines and stomach, it already makes people feel fortunate and happy.' So, from Baofeng, he relied on Zhantang, stayed at Huanglong, asked Zen Master Sixin, and then visited Zen Master Yuanwu. One day, he entered the meditation room, and Zen Master Yuanwu...
問。見見之時。見非是見。見猶離見。見不能及。舉拳曰。還見么。師曰見。悟曰。頭上安頭。師聞脫然契證。悟叱曰。見個甚麼。師曰。竹密不妨流水過。悟肯之。尋俾掌藏教。有問悟曰。隆藏主。柔易若此。何能為哉。悟曰。瞌睡虎耳。后歸邑。住城西開聖。建炎之擾。乃結廬銅峰下。郡守延居彰教。次徙虎丘。道大顯著。
上堂。僧問。為國開堂一句作么生道。師云。一愿皇帝萬歲。二愿群臣千秋。僧云。只如生佛未興時。一著落在甚麼處。師云。吾常於此切。僧云。恁么則擺手出長安也。師云。逢人不得錯舉。僧云。爭奈目前何。師云。識法者懼。僧云。官不容針。私借一問時如何。師云。踞虎頭。收虎尾。僧云。中間事作么生。師云。草繩自縛漢。僧云。毗婆尸佛早留心。直至如今不得妙。師云。幾行巖下路。不見白頭人。乃云。大眾。我本無心有所希求。今此法王大寶。自然而至。敢問諸仁。作么生說個法王大寶。豎起拂子云。還見么。若也於此辨得。三世諸佛。以此接物利生。歷代祖師。以此流通正脈。天下老和尚。以此揭示頂門正眼。破塵破的。萬古徽猷。遍界遍空。真風不墜。如天普蓋。似地普擎。堪報不報之恩。用助無為之化。澄澄光彩。瑩徹十虛。堯日與佛日增輝。金輪與法輪並轉。生
【現代漢語翻譯】 現代漢語譯本 問：當『見』（jian，指能見的功能）發生的時候，這個『見』並非實在的『見』，『見』仍然是離開了『見』而存在的，『見』本身是無法被觸及的。悟源禪師舉起拳頭問道：『還見嗎？』（指看見我的拳頭了嗎？） 慧開禪師回答：『見。』 悟源禪師說：『這是頭上安頭啊！』（比喻多此一舉） 慧開禪師聽了，豁然開悟。悟源禪師呵斥道：『見個什麼？』 慧開禪師說：『竹密不妨流水過。』（比喻雖有阻礙，但真理自在流行） 悟源禪師認可了他的見解。不久，慧開禪師被安排掌管藏經。有人問悟源禪師：『隆藏主（慧開禪師的別稱）如此溫和謙遜，能做什麼呢？』 悟源禪師說：『瞌睡虎耳。』（比喻看似無用，實則蘊藏力量） 後來慧開禪師回到故鄉，住在城西的開聖寺。在建炎年間（1127-1130年）的戰亂中，便在銅峰下結廬隱居。郡守邀請他到彰教寺居住，之後又遷到虎丘寺，道風大盛，非常顯著。
上堂說法時，有僧人問道：『為國家祈福開堂，該如何說一句？』 慧開禪師說：『一愿皇帝萬歲，二愿群臣千秋。』 僧人說：『如果說在諸佛還未出世的時候，這一著（指祈福）落在什麼地方呢？』 慧開禪師說：『我常常在這裡用心體會。』 僧人說：『這樣說來，就是擺手離開長安了。』（比喻不落俗套） 慧開禪師說：『逢人不得錯舉。』（比喻要謹慎對待） 僧人說：『爭奈目前何？』（比喻現實如何呢？） 慧開禪師說：『識法者懼。』（比喻明白佛法的人會心生敬畏） 僧人說：『官不容針，私借一問時如何？』（比喻嚴密的法度不容絲毫偏差，如果私下請問又該如何？） 慧開禪師說：『踞虎頭，收虎尾。』（比喻要有始有終，善始善終） 僧人說：『中間事作么生？』（比喻中間的過程如何呢？） 慧開禪師說：『草繩自縛漢。』（比喻自作自受） 僧人說：『毗婆尸佛（Vipasyin，過去七佛之一）早留心，直至如今不得妙。』（比喻即使是古佛也難以完全領悟） 慧開禪師說：『幾行巖下路，不見白頭人。』（比喻修行之路漫長，難以見到終點） 於是慧開禪師說：『大眾，我本無心有所希求，如今這法王大寶，自然而至。敢問各位，作么生說個法王大寶？』 豎起拂子說：『還見么？』 如果能在此處辨別清楚，三世諸佛（過去、現在、未來一切諸佛）都用這個來接引眾生，利益世間；歷代祖師都用這個來流通正法命脈；天下的老和尚都用這個來揭示頂門正眼，破除塵勞，顯明真性，這是萬古不變的美好功業。遍及一切世界，遍滿一切虛空，真正的風範永不墜落，像天一樣普遍覆蓋，像地一樣普遍承載，足以報答難以報答的恩德，用來輔助無為的教化。澄澈的光彩，照亮整個宇宙，使堯帝的太陽與佛陀的太陽增添光輝，使轉輪聖王的金輪與佛陀的法輪一同運轉，生生不息。
【English Translation】 English version Question: When 'seeing' (jian, referring to the function of seeing) occurs, this 'seeing' is not the real 'seeing'. 'Seeing' still exists apart from 'seeing', and 'seeing' itself cannot be touched. Zen Master Wuyuan raised his fist and asked, 'Do you see it?' (referring to seeing my fist?) Zen Master Huikai replied, 'I see it.' Zen Master Wuyuan said, 'This is adding a head on top of a head!' (a metaphor for doing something superfluous) Zen Master Huikai, upon hearing this, suddenly attained enlightenment. Zen Master Wuyuan scolded, 'What do you see?' Zen Master Huikai said, 'The dense bamboo does not hinder the flowing water.' (a metaphor for truth flowing freely despite obstacles) Zen Master Wuyuan acknowledged his understanding. Soon after, Zen Master Huikai was arranged to manage the Sutra Library. Someone asked Zen Master Wuyuan, 'Abbot Long (another name for Zen Master Huikai) is so gentle and humble, what can he do?' Zen Master Wuyuan said, 'A sleeping tiger's ears.' (a metaphor for seemingly useless but actually containing power) Later, Zen Master Huikai returned to his hometown and lived in Kaisheng Temple in the west of the city. During the turmoil of the Jianyan era (1127-1130 AD), he built a hut and lived in seclusion at the foot of Copper Peak. The prefect invited him to reside in Zhangjiao Temple, and later he moved to Tiger Hill Temple, where his influence greatly flourished.
During an Dharma talk, a monk asked, 'When opening a Dharma assembly to pray for the country, how should one say a sentence?' Zen Master Huikai said, 'First, I wish the emperor ten thousand years of life; second, I wish the ministers a thousand autumns.' The monk said, 'If the Buddhas had not yet appeared in the world, where would this move (referring to praying for blessings) fall?' Zen Master Huikai said, 'I often contemplate this here.' The monk said, 'In that case, it is waving goodbye to Chang'an.' (a metaphor for not being conventional) Zen Master Huikai said, 'Do not make a mistake when meeting people.' (a metaphor for being cautious) The monk said, 'What about the present situation?' (a metaphor for what about reality?) Zen Master Huikai said, 'Those who understand the Dharma are fearful.' (a metaphor for those who understand the Dharma will be in awe) The monk said, 'Officials do not allow a needle, what if I privately ask a question?' (a metaphor for strict laws not allowing any deviation, what if I ask privately?) Zen Master Huikai said, 'Occupy the tiger's head and collect the tiger's tail.' (a metaphor for having a beginning and an end, starting and ending well) The monk said, 'What about the middle?' (a metaphor for what about the process in between?) Zen Master Huikai said, 'A man bound by a grass rope.' (a metaphor for self-inflicted suffering) The monk said, 'Vipasyin Buddha (Vipasyin, one of the seven Buddhas of the past) paid attention early on, but still cannot attain the subtlety.' (a metaphor for even ancient Buddhas having difficulty fully understanding) Zen Master Huikai said, 'Several rows of paths under the rocks, not seeing white-haired people.' (a metaphor for the path of cultivation being long and difficult to see the end) Then Zen Master Huikai said, 'Everyone, I originally had no intention of seeking anything, but now this great treasure of the Dharma King has naturally arrived. May I ask everyone, how do you speak of this great treasure of the Dharma King?' Raising the whisk, he said, 'Do you see it?' If you can discern this clearly, all the Buddhas of the three times (past, present, and future) use this to receive sentient beings and benefit the world; all the past patriarchs use this to circulate the lineage of the true Dharma; all the old monks in the world use this to reveal the true eye on the top of the head, break through the dust and reveal the true nature. This is the eternal and beautiful achievement. Spreading throughout all worlds, filling all space, the true demeanor never falls, covering universally like the sky, bearing universally like the earth, enough to repay the kindness that is difficult to repay, used to assist the teaching of non-action. The clear brilliance illuminates the entire universe, adding glory to the sun of Emperor Yao and the sun of the Buddha, causing the golden wheel of the Chakravartin and the Dharma wheel of the Buddha to turn together, endlessly.'
凡育聖。統三界以為家。自利利他。作四生之依怙。隨緣赴感。靡不繇他。如鑒當臺。舉無遺照。大中現小。小中現大。卷舒立方外乾坤。縱橫掛域中日月。如斯舉唱。猶落今時。豈不見長沙道。三世諸佛。共法界眾生。儘是摩訶般若。光光未發時。尚無佛無眾生訊息。只如光未發時。諸人向甚麼處委悉。直饒向個里悟去。未免平地吃交。且安家樂業一句。作么生道。狼煙一掃盡。萬方賀太平。復舉阿育王問賓頭盧尊者。承聞。尊者親見佛來。是否。尊者以兩手䇿起眉毛。良久云。會么。王云。不會。尊者云。阿耨達池龍王請佛齋。吾亦預數。師云。賓頭盧得大機顯大用。不謾親見佛來。雖然。賴阿育王放過。若不放過。洎合打失眉毛。放過即且置。尊者䇿起眉毛。又作么生。還會么。當臺一鑑明如日萬古晴空絕是非。
上堂。僧問。九旬禁足意如何。師云。理長即就。僧云。只如六根不具底。還禁得也無。師云。穿過鼻孔。僧云。學人今日小出大遇也。師曰。降將不斬。僧云。恁么則和尚放某甲逐便也。師云。停囚長智。乃云。朱明啟候。九夏初臨。四海高人。罷搖金錫。心猿頓歇。意馬休徵。戒潔滄海之珠。性朗碧天之月。纖塵莫染。帝網交光。離相絕名。真機獨露。正當恁么時。安居一句作么生道。誰知
【現代漢語翻譯】 現代漢語譯本： 凡是養育聖賢之人，統領三界（欲界、色界、無色界）作為自己的家，既能使自己覺悟又能幫助他人覺悟，是四生（胎生、卵生、濕生、化生）的依靠和庇護。隨著因緣而應赴感應，沒有不是由它（般若智慧）所主導的。如同明鏡高懸，一切事物都無遺漏地照見。在大的之中顯現小的，在小的之中顯現大的。舒捲之間囊括方外乾坤，縱橫之間懸掛域中日月。像這樣舉唱，仍然落於現今的時流。難道沒聽說過長沙（禪師）所說：『三世（過去、現在、未來）諸佛，與法界（宇宙萬有）眾生，都是摩訶般若（大智慧）。』般若之光尚未顯發時，尚且沒有佛也沒有眾生的訊息。正當般若之光尚未顯發時，各位從什麼地方去領會？縱然能在此處領悟，也免不了平地摔跤。那麼，安家樂業這一句，又該怎麼說呢？狼煙一旦掃清，天下萬方都慶賀太平。 又舉阿育王（印度孔雀王朝國王，約公元前304-公元前232年）問賓頭盧尊者（佛陀十六大弟子之一）的故事：『我聽說，尊者您曾親眼見過佛陀，是這樣嗎？』尊者用兩手提起眉毛，良久才說：『會意了嗎？』阿育王說：『不會。』尊者說：『阿耨達池（梵語Anavatapta，意為無熱惱池，傳說中位於雪山之北）的龍王邀請佛陀齋飯，我也在受邀之列。』 師父（指說法者）說：賓頭盧尊者得到大機緣，顯現大作用，沒有欺騙說親眼見過佛陀。雖然如此，幸虧阿育王放過了他。若不放過，恐怕要被打掉眉毛。放過姑且不論，尊者提起眉毛，又作何解釋？會意了嗎？明鏡高懸，光明如太陽，萬古晴空，沒有是非。
上堂說法。有僧人問：『九旬（三個月）禁足安居的意義是什麼？』師父說：『理直氣壯就去做。』僧人說：『如果六根（眼、耳、鼻、舌、身、意）不全的人，還能禁足安居嗎？』師父說：『穿過鼻孔。』僧人說：『學人今天小有付出，卻得到大的際遇。』師父說：『投降的將領不斬殺。』僧人說：『這樣說來，和尚您就放我隨意行動了？』師父說：『關押的囚犯會長出智慧。』 於是說道：朱明（夏季）開啟時節，九十天夏季剛剛來臨。四海高人，停止搖動錫杖（僧人所持的禪杖）。心猿（比喻散亂的心）頓時停歇，意馬（比喻奔馳的意念）停止奔馳。戒律清凈如同滄海中的珍珠，自性明朗如同碧藍天空中的月亮。纖細的塵埃都不能沾染，帝網（比喻佛法無邊）交相輝映光明。遠離一切表相，斷絕一切名相，真正的機鋒獨自顯露。正當這個時候，安居這句話又該怎麼說呢？誰知道……
【English Translation】 English version: Those who nurture sages, regard the Three Realms (Desire Realm, Form Realm, Formless Realm) as their home, benefiting both themselves and others, serving as the refuge and reliance for the Four Kinds of Birth (womb-born, egg-born, moisture-born, transformation-born). Responding to causes and conditions, nothing is not governed by it (Prajna wisdom). Like a bright mirror on a stand, everything is reflected without omission. The small is manifested in the large, and the large is manifested in the small. Unfolding and rolling up encompasses the universe beyond, and hanging horizontally and vertically suspends the sun and moon within the realm. Such a proclamation still falls into the current fashion. Haven't you heard what Changsha (Zen master) said: 'The Buddhas of the Three Times (past, present, future), and all sentient beings in the Dharma Realm (the universe), are all Maha Prajna (great wisdom).' When the light of Prajna has not yet manifested, there is no news of Buddha or sentient beings. Just when the light of Prajna has not yet manifested, where do you all go to understand? Even if you can understand here, you will inevitably stumble on flat ground. Then, how should the phrase 'settling down and establishing a career' be said? Once the smoke of war is swept away, all regions celebrate peace. Furthermore, there is the story of King Ashoka (Indian Mauryan dynasty king, c. 304-232 BCE) asking Venerable Pindola (one of the Buddha's sixteen great disciples): 'I have heard that you have personally seen the Buddha, is that so?' The Venerable raised his eyebrows with both hands, and after a long while said: 'Do you understand?' King Ashoka said: 'I do not understand.' The Venerable said: 'The Dragon King of Anavatapta Lake (Sanskrit Anavatapta, meaning 'without heat affliction', a legendary lake located north of the Himalayas) invited the Buddha for a meal, and I was also among those invited.' The Master (referring to the speaker) said: Venerable Pindola obtained a great opportunity and manifested great function, not deceiving by saying that he personally saw the Buddha. Although so, fortunately King Ashoka let him go. If he had not let him go, he would have had his eyebrows knocked off. Letting go aside, what is the explanation for the Venerable raising his eyebrows? Do you understand? The bright mirror hangs high, shining like the sun, the eternal clear sky, without right or wrong.
Ascending the hall to preach. A monk asked: 'What is the meaning of the ninety-day (three months) retreat?' The Master said: 'If the principle is right, then do it.' The monk said: 'If someone's six senses (eye, ear, nose, tongue, body, mind) are not complete, can they still observe the retreat?' The Master said: 'Pass through the nostrils.' The monk said: 'This disciple has made a small offering today, but received a great encounter.' The Master said: 'A surrendered general is not killed.' The monk said: 'In that case, are you, the Abbot, letting me act as I please?' The Master said: 'A prisoner in confinement gains wisdom.' Then he said: The season of Zhu Ming (summer) begins, and the ninety days of summer have just arrived. High-minded people from all over the world, stop shaking their staffs (the staff carried by monks). The mind-monkey (referring to the scattered mind) suddenly ceases, and the thought-horse (referring to the galloping thoughts) stops running. The precepts are as pure as pearls in the vast sea, and the self-nature is as bright as the moon in the blue sky. Not even the finest dust can be stained, and the net of Indra (a metaphor for the boundless Dharma) reflects light with each other. Away from all appearances, cutting off all names and forms, the true opportunity is uniquely revealed. Just at this moment, how should the phrase 'settling down in peace' be said? Who knows...
鷲嶺當年事。一念回光尚宛然。
上堂。豁開戶牖。萬里不掛片云。杲日騰空。四顧清風滿座。湖光浩渺。野色澄明。萬象森羅。全彰海印。直得頭頭妙用。物物真機。心境一如。纖塵不立。正當恁么時。萬機休罷。千聖不𢹂。坐斷毗盧頂。不稟釋迦文。婢視聲聞。奴呼菩薩。德山臨濟。直得目瞪口呿。有棒有喝。一點也用不著。且道。忽遇其中人來時如何。傾蓋相逢元故舊。何妨來吃趙州茶。
請知事上堂。掩室摩竭。杜口毗耶。面壁九年。黃梅夜渡。點簡將來。翻成計較。殊不知日不待火而熱。月不待風而涼。雲從龍風從虎。作無作為無為。恁么會得。便能恢張法席。毗贊叢林。共建法幢。流通正脈。敢問大眾。據令一句作么生道。祇園今古饒春色。朵朵渾開薝蔔華。
上堂。悠悠世事空浮沉。自愛白雲歲月深。舉眼盡非凡草木。剛然斷臂覓安心。雖然如是。事無一向。拈拄杖云。達磨來也。在山僧拄杖頭上。為諸人說安心法門。還信得及么。若信得及。當下便心安。其或未然。海枯終見底。人死不知心。
上堂。摩竭掩室。毗耶杜詞。斯皆理為神御。故口以之而默。豈曰無辯。辯所不能言也。放出陜府鐵牛。觸殺嘉州大象。撞透天關。掀翻地軸。看看。磕破諸人髑髏。還有識痛癢者么
{ "translations": [ "現代漢語譯本", "當年在鷲峰發生的事情，只要一念之間迴光返照，仍然歷歷在目。", "", "（方丈）上堂說法。敞開門窗，萬里晴空沒有一絲雲彩。太陽高懸空中，四處清風吹拂，座中充滿涼意。湖光浩渺，原野景色清澈明朗。各種事物繁多，完全彰顯海印三昧（指一切事物如海中印現的影像般顯現）。直接獲得事事物物的巧妙作用，物物都蘊含著真實的機理。心境達到統一，沒有一絲塵埃。正在這個時候，一切活動都停止，即使是眾聖賢也不參與。安穩地坐在毗盧遮那佛（宇宙一切法的總稱）的頂峰，不接受釋迦文佛（佛教的創始人）的教誨。輕視聲聞（聽聞佛陀教誨而證悟的修行者），使喚菩薩（立志普度眾生的修行者）。即使是德山宣鑒（唐代禪宗大師）和臨濟義玄（唐代禪宗大師），也只能瞪大眼睛，張口結舌。即使有棒喝，也一點用處都沒有。那麼，如果突然遇到其中真正開悟的人，該怎麼辦呢？像老朋友一樣一見如故，不妨來喝一杯趙州茶（趙州從諗禪師以茶接引學人的典故）。", "", "請知事（寺院中的執事僧）上堂說法。就像摩竭陀國（古印度十六大國之一）的維摩詰（在家菩薩，以智慧辯才著稱）閉門謝客，毗耶離城（古印度城市）的維摩詰菩薩閉口不言。面壁九年（達摩祖師面壁的故事），黃梅夜渡（六祖慧能半夜接受衣缽的故事）。如果還在這裡評頭論足，那就大錯特錯了。要知道，太陽不用等待火就能發熱，月亮不用藉助風就能感到涼爽。云從龍，風從虎。以無為作為，以無為為事。如果能夠這樣理解，就能弘揚佛法，讚美叢林，共同建立法幢（佛教的旗幟），流通正法。請問各位，根據當下的情境，該如何說呢？祇園精舍（佛陀在世時常住的精舍）自古以來就充滿春色，朵朵薝蔔花（一種香花）競相開放。", "", "（方丈）上堂說法。悠悠世事，就像浮萍一樣漂浮沉沒。我自愛白雲，歲月流逝。舉目所見，都不是凡俗的草木。就像神光慧可（禪宗二祖慧可）斷臂求法一樣，爲了尋求內心的安定。雖然是這樣，但事物沒有絕對的。拿起拄杖說，達摩祖師（禪宗初祖）也來了，就在老僧的拄杖頭上，為各位說法，讓你們安心。如果相信，當下就能心安。如果還不相信，即使海枯石爛終有見底的時候，人死了也不知道自己的心在哪裡。", "", "（方丈）上堂說法。摩竭陀國的維摩詰閉門謝客，毗耶離城的維摩詰菩薩閉口不言。這都是因為理智駕馭了精神，所以才閉口不言。難道說他們沒有辯才嗎？只是他們所要表達的，是言語無法表達的。放出陜府的鐵牛（比喻力量巨大），觸殺了嘉州的大象（比喻強大的對手），撞破了天關，掀翻了地軸。看看，敲碎了各位的頭顱，還有誰知道疼痛嗎？", "", "", "english_translations": [ "English version", "The events of Vulture Peak (Grdhrakuta) back then, with a single thought of returning light, are still vividly present.", "", "The abbot ascends the hall to preach. Opening the doors and windows, ten thousand miles of clear sky without a single cloud. The bright sun hangs in the sky, and a refreshing breeze fills the hall. The lake is vast, and the scenery is clear and bright. All phenomena are arrayed, fully manifesting the Samadhi of the Ocean Seal (everything appears like reflections in the ocean). Directly attaining the wonderful function of each and every thing, every object contains the true mechanism. The mind and environment become one, without a trace of dust. At this very moment, all activities cease, and even the sages do not participate. Firmly seated on the summit of Vairocana (the totality of all dharmas in the universe), not receiving the teachings of Sakyamuni (the founder of Buddhism). Regarding Sravakas (those who attain enlightenment by hearing the Buddha's teachings) as servants, and calling Bodhisattvas (those who aspire to liberate all beings) as slaves. Even Deshan Xuanjian (a Chan master of the Tang Dynasty) and Linji Yixuan (a Chan master of the Tang Dynasty) can only stare blankly, speechless. Even with shouts and blows, it is of no use at all. So, what should be done if one suddenly encounters a truly enlightened person among them? Meeting like old friends at first sight, why not come and have a cup of Zhao Zhou tea (a story of Zen Master Zhao Zhou Congshen guiding students with tea).", "", "Inviting the monastery officer to ascend the hall to preach. Like Vimalakirti (a lay Bodhisattva known for his wisdom and eloquence) of Magadha (one of the sixteen great kingdoms of ancient India) closing his doors to guests, and Vimalakirti Bodhisattva of Vaishali (an ancient Indian city) remaining silent. Facing the wall for nine years (the story of Bodhidharma facing the wall), crossing the river at night in Huangmei (the story of the Sixth Patriarch Huineng receiving the robe and bowl at night). If you are still here making judgments, then you are completely wrong. You should know that the sun does not need to wait for fire to be hot, and the moon does not need the wind to be cool. Clouds follow the dragon, and wind follows the tiger. Act with non-action, and do with non-doing. If you can understand this, you can propagate the Dharma, praise the Sangha, jointly build the Dharma banner (the banner of Buddhism), and circulate the true Dharma. May I ask everyone, according to the present situation, how should it be said? The Jetavana Monastery (the monastery where the Buddha often stayed during his lifetime) has been full of spring since ancient times, and every Champak flower (a fragrant flower) is in full bloom.", "", "The abbot ascends the hall to preach. The affairs of the world are like duckweed, floating and sinking. I love the white clouds, and the years pass by. Everything I see is not ordinary grass or trees. Just like Shenguang Huike (the Second Patriarch of Chan) cutting off his arm to seek the Dharma, in order to seek inner peace. Although it is like this, things are not absolute. Picking up the staff, he said, Bodhidharma (the First Patriarch of Chan) has also come, right on the old monk's staff, speaking the Dharma for you, so that you can be at peace. If you believe it, you can be at peace right now. If you still don't believe it, even if the seas run dry and the rocks crumble, there will be a bottom, but when people die, they don't know where their mind is.", "", "The abbot ascends the hall to preach. Vimalakirti of Magadha closed his doors to guests, and Vimalakirti Bodhisattva of Vaishali remained silent. This is all because reason governs the spirit, so they remain silent. Does that mean they have no eloquence? It's just that what they want to express cannot be expressed in words. Release the iron ox of Shanfu (a metaphor for great power), kill the elephant of Jia Zhou (a metaphor for a powerful opponent), break through the heavenly gate, and overturn the earth's axis. Look, smashing everyone's skulls, is there anyone who knows pain?" ] }
。良久云。萬山不隔今宵月。一片清光分外明。
上堂。僧問。古人道。盡乾坤大地。撮來如粟米粒大。撒向諸人面前。漆桶不會。打鼓普請看。未審。此意如何。師云。一畝之地。三蛇九鼠。僧云。未曉師意。乞師再垂指示。師云。海口難宣。僧云。盡大地既如粟米粒大。只如森羅萬象。人畜草芥。著在甚麼處。師云。此問不惡。僧云。豈無方便。師云。棒打不死。乃云。寰中天子敕。塞外將軍令。一句定乾坤。一劍平天下。便見時康道泰。四海晏清。向我衲僧門下。又且不然。拄杖子吞卻乾坤了也。綿綿不漏絲毫。何處更有一物與諸人為緣為對。還會么。良久云。各請歸堂喫茶。
解夏上堂。問。僧問雲門。達磨九年面壁。意作么生。門云念七。未審古人意旨如何。師云。還丹一粒。點鐵成金。僧云。學人為甚麼失卻鼻孔。師云。與達磨雪屈。乃云。有佛處不得住。上無攀仰。無佛處急走過。下絕己躬。從來無向背。本自絕羅籠。出門撞著須菩提。寸草不生千萬里。自是長觜鳥。休言芳樹不棲。謾自說禪說道。摩斯吒直饒心掛樹頭。未免身沉海底。莫動著。動著三十棒且置。休夏自恣一句。作么生道。青山綠水元依舊。明月清風共一家。
上堂。僧問。如何是大道真源。師云。和泥合水。僧云
【現代漢語翻譯】 現代漢語譯本： （停頓片刻）說：『萬重山巒也無法阻隔今夜的月光，一片清澈的光輝格外明亮。』
上堂說法。有僧人問道：『古人說，將整個天地都收攏起來，就像一粒粟米那麼大，撒在各位面前。糊塗蟲不會領會，敲鼓請大家來看。請問，這是什麼意思？』師父說：『一畝地上，有三條蛇和九隻老鼠。』僧人說：『不明白師父的意思，請師父再次指示。』師父說：『難以用言語表達。』僧人說：『既然整個大地都像粟米粒那麼大，那麼世間萬象、人和動物、草木等等，都放在哪裡呢？』師父說：『這個問題問得不錯。』僧人說：『難道沒有方便之法嗎？』師父說：『棒打不死。』於是說：『寰宇之中，天子的命令，塞外的將軍的軍令，一句話就能安定天下，一劍就能平定天下，就能看到時世安康，天下太平。』但是在我禪宗門下，又不是這樣。拄杖子吞掉了整個天地。綿密不漏一絲一毫，哪裡還有一樣東西與各位結緣相對呢？』明白了嗎？（停頓片刻）說：『請各位回禪堂喝茶。』
解夏上堂說法。有僧人問道：『僧人問雲門文偃禪師，達磨（Bodhidharma，禪宗始祖）九年面壁，意圖是什麼？』雲門（Yunmen，禪師名號）回答說『念七』。請問古人的意旨是什麼？』師父說：『還丹（elixir，道教術語，指煉成的丹藥）一粒，點石成金。』僧人說：『學人為什麼會失去鼻孔？』師父說：『為達磨（Bodhidharma，禪宗始祖）雪恥。』於是說：『有佛的地方不能停留，上面沒有可以攀援的。沒有佛的地方趕緊走過，下面斷絕自己的身軀。』從來沒有向背，本來就脫離了羅網。出門撞見須菩提（Subhuti，佛陀十大弟子之一，解空第一），寸草不生千萬里。』自是長嘴鳥，休說芳香的樹木不棲息。』不要隨便談禪論道。摩斯吒（Mosha，不確定，疑似梵語詞彙音譯）即使心掛在樹梢，也難免身沉海底。不要觸動它。觸動它，打三十棒且放在一邊，解夏自恣（Pravāraṇa，佛教術語，指僧團在雨季安居結束時舉行的儀式）一句，怎麼說呢？青山綠水原本依舊，明月清風共為一家。
上堂說法。有僧人問道：『什麼是大道的真源？』師父說：『和泥合水。』僧人問：
【English Translation】 English version: (After a long pause) said: 'Ten thousand mountains cannot block tonight's moon. A piece of clear light is exceptionally bright.'
Ascending the hall for Dharma talk. A monk asked: 'The ancients said, 'Gathering the entire universe, it's like a grain of millet. Scattering it before everyone, the lacquer buckets don't understand. Beating the drum, please come and see.' I wonder, what is the meaning of this?' The Master said: 'On one acre of land, there are three snakes and nine rats.' The monk said: 'I don't understand the Master's meaning. I beg the Master to give further instructions.' The Master said: 'It's difficult to express in words.' The monk said: 'Since the entire earth is like a grain of millet, where are all the myriad phenomena, people and animals, grass and plants placed?' The Master said: 'This is a good question.' The monk said: 'Isn't there a convenient method?' The Master said: 'Beating it won't kill it.' Then he said: 'Within the realm, the Emperor's decree, the General's command beyond the borders, one sentence can stabilize the universe, one sword can pacify the world, then you will see times of peace and prosperity, and the four seas will be clear.' But in my Chan (Zen) school, it is not like this. The staff has swallowed the universe. Seamlessly without leaking a bit, where else is there a thing to be a cause or object for you all?' Do you understand? (After a long pause) said: 'Please return to the hall for tea.'
Ascending the hall for the end of the summer retreat. A monk asked: 'A monk asked Zen Master Yunmen (Yunmen, name of a Zen master), 'What was Bodhidharma's (Bodhidharma, the first patriarch of Zen) intention in facing the wall for nine years?' Yunmen (Yunmen, name of a Zen master) replied, 'Recite seven.' I wonder, what is the intention of the ancients?' The Master said: 'One elixir (elixir, a term in Taoism, referring to the refined elixir) turns iron into gold.' The monk said: 'Why did the student lose his nostrils?' The Master said: 'To avenge Bodhidharma (Bodhidharma, the first patriarch of Zen).' Then he said: 'Where there is Buddha, do not stay, there is nothing to climb above. Where there is no Buddha, pass by quickly, cut off your own body below.' There has never been orientation, originally free from the net. Coming out the door, you bump into Subhuti (Subhuti, one of the ten major disciples of the Buddha, foremost in understanding emptiness), not an inch of grass grows for thousands of miles. 'It is a long-beaked bird, don't say that fragrant trees don't perch.' Don't casually talk about Chan and the Way. Mosha (Mosha, uncertain, possibly a transliteration of a Sanskrit word) even if the mind hangs on the treetop, it is inevitable that the body will sink to the bottom of the sea. Don't move it. Moving it, thirty blows of the stick will be put aside for now, what is the saying for the end of the summer retreat Pravāraṇa (Pravāraṇa, a Buddhist term, referring to the ceremony held by the Sangha at the end of the rainy season retreat)? Green mountains and clear waters remain as before, bright moon and clear breeze share one family.'
Ascending the hall for Dharma talk. A monk asked: 'What is the true source of the Great Way?' The Master said: 'Mixing mud and water.' The monk asked:
。便恁么去時如何。師云。截斷草鞋跟。乃云。大道只在目前。要且目前難睹。欲識大道真體。不離聲色言語。風吹不入處。和泥合水。和泥合水處。風吹不入。如今不免又向頭上安頭。乃豎起拂子云。還見么。者個是色。復呵呵大笑云。者個是聲。大道真體。在甚麼處。繡出鴛鴦無背面。不知誰解覓金針。
上堂。大智圓明。體無向背。凝然湛寂。彌滿太虛。覆蓋乾坤。常光獨露。削蹤滅跡。離相絕名。正當恁么時。本地不動一句。作么生道。一切水月一月攝。
上堂。一滴水一滴凍。喝下風雷彰大用。棒頭點出眼睛來。照了諸相悉空洞。出門撞著須菩提。拶破虛空全體露。一片虛凝絕謂情。萬里清光飛玉兔。
上堂。目前無法。萬象森然。意在目前。突出難辨。不是目前法。觸處逢渠。非耳目之所到。不離見聞覺知。雖然如是。也須是踏著它向上關捩子始得。所以道。羅籠不肯住。呼喚不回頭。佛祖不安排。至今無處所。如是則不勞斂念。樓閣門開。寸步不移。百城俱到。驀拈拄杖劃一劃云。路逢死蛇休打殺。無底籃子盛將歸。
上堂。日日日東出。日日日西沒。人命在呼吸。百年輕倏忽。驀地得逢渠。掀翻生死窟。卓拄杖云。放出遼天鶻。萬重云一突。
傳樞密請升座。僧問。
萬機休罷。千聖不𢹂時如何。師云。未足觀光。僧云。還有奇特事也無。師云。獨坐大雄峰。僧云。恁么則主山高案山低也。師云。一切坐斷。乃云。佛語心為宗。一切即一。無門為法門。一即一切。是汝諸人。高肩拄杖。天下橫行。還踏著此門也未。若也踏著此門。年年是好年。月月是好月。日日是好日。時時是好時。明如杲日。寬若太虛。三世諸佛。以此門生凡育聖。廣利群品。歷代祖師。以此門以心契心。流通正續。天下宗祖。以此門揭示人天眼目。提持向上一路。乾坤以此門為覆藏。日月以此門為照臨。四時以此門為寒暑。國王以此門治天下。百官以此門盡忠盡孝。庶人以此門治生產業。衲僧以此門撥轉天關。掀翻地軸。失口說著佛之一字。漱口三年。雖然如此。事無一向。若或尚留門外。不免露個訊息去也。遂拈拄杖云。還見么。復卓一卓云。還聞么。已為諸人八字打開了也。直須無見而見。是名真見。無聞而聞。是名真聞。無說而說。是名真說。真見真聞真說。是甚麼熱碗鳴聲。豈不見道。從無住本。流出萬端。便知歿故太夫人。于無相中。示現受生。一切諸相。悉皆真實。于無滅中。示現入滅。一切生滅之相。本來空寂。凝然不動。正體如如。亙古亙今。曾無變易。正當恁么時。畢竟如何。風恬波浪靜
。直下見青天。復舉陸亙大夫問南泉和尚云。弟子家中。有一片石。亦曾坐亦曾臥。欲䥴作佛。得么。泉云得。大夫云。莫不得么。泉云不得。師云。南泉雖似鏡之臨形。胡來胡現。漢來漢現。只是不通簡點。當時待他道。弟子家中有一片石亦曾坐亦曾臥欲鑴作佛得么。只對道。莫惜高名鑴石上。維摩傾盡此時心。
上堂。大地撮來粟米粒。一毛頭上現乾坤。居家不離途中事。常在途中不出門。喝一喝。
留首座上堂。田地穩密。鬼家活計。從空放下。坐井窺天。虎丘門下。不說老婆禪。只要諸人眼橫鼻直。三十年後。免得敲磚打瓦。何故。物宜求新。人宜求舊。不起于座。現諸威儀。且道。出格一句作么生。良久云。落霞與孤鶩齊飛。秋水共長天一色。
滕樞密宅請升座。僧問。雪峰示眾道。盡大地是個解脫門。把手牽不入。未審在門外者。是甚麼人。師云。胡張三。黑李四。僧云。為甚麼不肯入。師云。他具行腳眼。僧云。恁么則穿過從上祖師鼻孔去也。師云。阇黎還跳得出么。僧云。若然者。三步雖活。五步須死。師云。猶欠一門在。僧云。和尚豈不是為學人著灸。師云。錯認定盤星。乃云。世尊出世。為一大事因緣。祖師西來。直指人心見性成佛。所以道。佛佛授手。祖祖相傳。便有教外
【現代漢語翻譯】 現代漢語譯本：直接見到青天。又舉陸亙大夫問南泉和尚說：『弟子家中，有一片石頭，也曾坐也曾臥，想要雕刻成佛，可以嗎？』南泉說：『可以。』大夫說：『莫非不可以嗎？』南泉說：『不可以。』師父說：『南泉雖然好像鏡子照物一樣，胡人來了就顯現胡人的形象，漢人來了就顯現漢人的形象，只是不通曉簡別。當時如果等他說：弟子家中有一片石頭，也曾坐也曾臥，想要雕刻成佛，可以嗎？』只回答他說：『不要吝惜高名刻在石頭上，維摩詰傾盡此時的心意。』
上堂說法。將大地撮起來就像粟米粒那麼小，一根毫毛上顯現整個乾坤。居家生活不離開路途中的事，常常在路途中卻不離開家門。』喝』一聲。
留首座上堂說法。田地穩固周密，是鬼家的活計。從空無中放下，如同坐在井裡看天。虎丘門下，不說老婆禪，只要各位眼橫鼻直。三十年後，免得敲磚打瓦。為什麼呢？事物應該求新，人應該求舊。不起身離開座位，就顯現各種威儀。那麼，超出常規的一句話怎麼說呢？』良久』說：『落霞與孤鶩一同飛翔，秋水與長天融為一色。』
滕樞密家邀請升座說法。僧人問：『雪峰和尚向大眾開示說：整個大地就是一個解脫之門，牽著手也不讓進入。不知道在門外的人，是什麼人？』師父說：『胡家的張三，黑家的李四。』僧人說：『為什麼不肯進入？』師父說：『他具有行腳的眼力。』僧人說：『這樣說來，就穿過從上以來祖師的鼻孔去了。』師父說：『你還能跳得出去嗎？』僧人說：『如果這樣，三步雖然活，五步必定死。』師父說：『還欠缺一門。』僧人說：『和尚您豈不是為學人著灸嗎？』師父說：『錯誤地認定了秤盤上的星。』於是說：『世尊出世，爲了一件大事因緣。祖師從西邊來，直指人心，見性成佛。所以說：佛佛授手，祖祖相傳，便有了教外的事情』
【English Translation】 English version: Directly see the blue sky. Again, Great Officer Lu Geng asked Nanquan (Nanquan, a Zen master) Monk, saying, 'In my disciple's home, there is a piece of stone, on which I have sat and reclined. I want to carve it into a Buddha. Is that permissible?' Nanquan said, 'It is.' The Great Officer said, 'Is it not permissible?' Nanquan said, 'It is not.' The Master said, 'Although Nanquan seems like a mirror reflecting forms, showing the image of a barbarian when a barbarian comes, and the image of a Han when a Han comes, he simply does not understand discernment. At that time, waiting for him to say, 'In my disciple's home, there is a piece of stone, on which I have sat and reclined. I want to carve it into a Buddha. Is that permissible?' Just answer him, 'Do not begrudge inscribing your lofty name on the stone; Vimalakirti (Vimalakirti, a famous Buddhist figure) pours out his heart at this moment.'
Ascending the hall to preach. Gathering the great earth, it is like a grain of millet; on the tip of a single hair, the entire universe appears. Living at home does not depart from the affairs of the journey; constantly on the journey, yet never leaving home.' A shout.
Head Seat Liu ascends the hall to preach. The field is stable and secure, the livelihood of the ghost family. Released from emptiness, like sitting in a well looking at the sky. Under the gate of Tiger Hill, do not speak of 'old woman Zen'; only require that everyone's eyes are horizontal and noses are straight. Thirty years from now, you will be spared from knocking bricks and striking tiles. Why? Things should seek novelty; people should seek the old. Without rising from the seat, manifest all dignified conduct. Then, how to say a phrase that is out of the ordinary?' After a long pause, he said, 'The falling霞(xiá, rosy clouds) and the solitary 鶩(wù, wild duck) fly together; the autumn water and the long sky share one color.'
Invited to ascend the seat at the residence of Privy Councilor Teng. A monk asked, 'Xuefeng (Xuefeng, a Zen master) instructed the assembly, saying, 'The entire great earth is a gate of liberation; even if you hold hands, you cannot enter.' I wonder, who are those outside the gate?' The Master said, 'Hu Zhang San (Hu Zhang San, literally 'Hu Zhang the Third', a common name), Hei Li Si (Hei Li Si, literally 'Black Li the Fourth', a common name).' The monk said, 'Why are they unwilling to enter?' The Master said, 'They possess the eyes of a traveling monk.' The monk said, 'In that case, they have pierced through the nostrils of the ancestral teachers from above.' The Master said, 'Can you still jump out?' The monk said, 'If that is so, though alive for three steps, one must die after five steps.' The Master said, 'One gate is still lacking.' The monk said, 'Is the Master not applying moxibustion for the student?' The Master said, 'Mistakenly identifying the star on the weighing pan.' Then he said, 'The World Honored One appeared in the world for a great cause and condition. The ancestral teacher came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha. Therefore, it is said: Buddha hands over to Buddha, ancestor transmits to ancestor, and thus there is something beyond the teachings.'
別傳。不立文字。單提直截。究本明宗。令一切人離諸執著。況此一事。不以心思。不以意想。思慮知解。儘是鬼家活計。若是向上人。赤條條地。直向父母未生前承當。卻來者邊行履。出生入死。得大解脫。要識諸佛出世處么。現在諸人眉毛眼睫上。轉大法輪。演說摩訶般若。離四句。絕百非。要識祖師西來意么。現在諸人六根門頭。晝夜放大光明。交光相羅。如寶絲網。以至山河大地草木叢林。盡在諸人大光明中發現。只如光未發時。上無諸佛。下無眾生訊息。是汝諸人。向甚麼處安身立命。若也知得去處。便知故樞密相公落處。茍或未然。萬古碧潭空界月。再三撈捷始應知。
任觀察請升座。顧視大眾云。還會么。塵劫來事。盡在如今。好不資一毫。丑不減一毫。謂之萬法根源。千聖窟宅。空洞無像。緣會即彰。所以道。凈法界身。本無出沒。大悲願力。示現受生。興無緣慈。示殊勝相。作不請友。開方便門。明大機。顯大用。發大智。自利利他。生凡育聖。從無住本。流出萬端。於是。應以宰官身得度者。即現宰官身。而為說法。應以長者居士等身得度者。即現長者居士身。而為說法。如天普蓋。似地普擎。出沒卷舒。得大解脫。敢問大眾。且道。其中人畢竟作么生。還會么。芥城有盡年無盡。長在堯
天日月傍。
上堂。凡有展拓。盡落今時。不展不拓。墮坑落塹。直饒風吹不入。水灑不著。檢點將來。自救不了。豈不見道。直似寒潭月影。靜夜鐘聲。隨叩擊以無虧。觸波瀾而不散。猶是生死岸頭事。拈拄杖劃一劃云。劃斷生法師多年葛藤。點頭石不覺撫掌呵呵大笑。且道。笑甚麼。腦後見腮。莫與往來。
上堂。當陽正體露堂堂。休謂當年付飲光。彼既丈夫我亦爾。莫將好肉更剜瘡。
上堂。百鳥不來春又暄。憑欄溢目水如天。無心還似今宵月。照見三千及大千。
上堂。放一線道。曲為今時。性地未明。須憑指注。還見么。直得山從海涌。塔聳雲霄。非風鈴鳴。我心鳴耳。不勞斂念。樓閣門開。頭頭現彌勒家風。歷歷顯文殊境界。還同按指海印發光。萬象森羅纖塵不立。如印印空。如印印泥。如印印水。起無前後。迥絕見知。覿面提持。更無回互。還有當陽證據得底么。豈不見。生公臺畔。空落雨華。頑石點頭。妄通訊息。雖然如是。忽然撞著德山臨濟老漢。放過即不可。若不放過。驀拈拄杖卓一卓云。填溝塞壑無人會。千古萬古黑漫漫。
請修造上堂。如來三轉于大千。趙州半藏亦如然。其輪本來常清凈。一念承當誰后先。雖然。也是個英靈漢始得。便乃橫身擔荷。紹續宗
【現代漢語翻譯】 現代漢語譯本 天日月傍。
上堂。凡是有所擴充套件和開拓，都落於當下（今時）的侷限。不擴充套件也不開拓，就會墮入坑中。即使風吹不進，水潑不濕，仔細檢查將來，也無法自救。難道沒聽說過嗎？就像寒潭中的月影，靜夜裡的鐘聲，隨著敲擊而不會減少，觸碰波瀾也不會消散，但這仍然是生死輪迴的事情。拿起拄杖劃了一下說，劃斷了生法師（竺道生）多年的葛藤。點頭石（傳說竺道生講經時頑石點頭）不禁撫掌大笑。且說，笑什麼？腦後見腮的人，不要與他交往。
上堂。當陽（指禪宗直指人心的宗風）的正體顯露堂堂正正，不要說當年只傳給了飲光（迦葉尊者）。他既然是大丈夫，我也是大丈夫，不要把好肉再挖出瘡來。
上堂。百鳥不來，春天依舊溫暖。靠著欄桿，滿眼都是如天空般浩渺的水。無心就像今晚的月亮，照見三千大千世界。
上堂。放一線生機，是爲了適應當下的情況。如果自性心地沒有明白，就需要憑藉指點註釋。看見了嗎？直接使得山從海中涌出，塔聳入雲霄。這不是風鈴在鳴叫，而是我的心在鳴叫。不用刻意收斂心念，樓閣的大門自然打開，處處都顯現出彌勒（彌勒菩薩）的家風，歷歷在目地顯現出文殊（文殊菩薩）的境界。如同按指海印（一種禪定狀態）而發光，萬象森羅，纖塵不染。如印章印在空中，如印章印在泥土上，如印章印在水面上，沒有先後順序，完全超越了見聞知覺。面對面地提持，更沒有絲毫的迴旋餘地。有誰能當陽（指當下）地證悟到這個境界嗎？難道沒聽說過嗎？生公（竺道生）的講經臺邊，空自飄落雨花，頑石點頭，都是妄自傳遞訊息。雖然如此，如果忽然遇到德山（德山宣鑒禪師）臨濟（臨濟義玄禪師）這樣的老漢，放過他們是不可以的。如果不放過他們，就驀然拿起拄杖敲一下說，填溝塞壑，無人能會，千古萬古，一片黑暗。
請修造上堂。如來（佛陀）在三千大千世界中轉法輪，趙州（趙州從諗禪師）半藏（馬祖道一禪師的弟子）也是這樣。法輪本來就是清凈的，一念承擔，誰先誰后呢？雖然如此，也只有英靈的漢子才能做到。於是橫身擔荷，紹續宗風。
【English Translation】 English version Heaven, sun, moon, and beside.
Entering the hall. All that is expanded and developed falls into the present moment. Neither expanding nor developing leads to falling into a pit. Even if wind cannot blow it in and water cannot splash it, upon careful examination in the future, one cannot save oneself. Have you not heard it said? It is like the moon's reflection in a cold pool, the sound of a bell in a quiet night, diminishing not with each strike, and dispersing not with each wave. Yet, it is still a matter on the shore of birth and death. Raising the staff and drawing a line, he said, 'Cutting off Master Sheng's (Zhu Daosheng) many years of entanglement.' Nodding Stone (legend says that when Zhu Daosheng lectured, the stubborn stones nodded) couldn't help but clap and laugh heartily. And what is he laughing at? 'If you see the cheeks behind the ears, do not associate with them.'
Entering the hall. The true essence of Dangyang (referring to the direct pointing to the human mind in Zen Buddhism) is openly revealed. Do not say that it was only transmitted to Yinguang (Mahakasyapa) in the past. Since he is a great man, so am I. Do not carve a wound on good flesh.
Entering the hall. The hundred birds do not come, yet spring is still warm. Leaning on the railing, the eyes are filled with water as vast as the sky. The mind is like the moon tonight, illuminating the three thousand great thousand worlds.
Entering the hall. Releasing a line of opportunity is to adapt to the present situation. If the nature of the mind is not clear, one must rely on pointing and annotation. Do you see it? Directly causing mountains to surge from the sea, and pagodas to soar into the clouds. It is not the wind chimes ringing, but my heart ringing. Without deliberately collecting thoughts, the doors of the pavilions naturally open, everywhere revealing the family style of Maitreya (Maitreya Bodhisattva), vividly displaying the realm of Manjusri (Manjusri Bodhisattva). It is like pressing the finger on the sea seal (a state of samadhi) to emit light, myriad phenomena are arrayed, and not a speck of dust stands. Like a seal imprinted on the sky, like a seal imprinted on mud, like a seal imprinted on water, without any order of before or after, completely transcending seeing and knowing. Holding it face to face, there is no room for turning back. Is there anyone who can directly (Dangyang) realize this state? Have you not heard it said? Beside Master Sheng's (Zhu Daosheng) lecture platform, rain of flowers falls in vain, and stubborn stones nod, all falsely transmitting messages. Although it is so, if one suddenly encounters old men like Deshan (Deshan Xuanjian) and Linji (Linji Yixuan), it is not permissible to let them go. If you do not let them go, then suddenly raise the staff and strike it once, saying, 'Filling ditches and blocking ravines, no one understands, for thousands and thousands of years, all is dark.'
Requesting construction, entering the hall. The Tathagata (Buddha) turns the Dharma wheel in the three thousand great thousand worlds, and Zhao Zhou (Zhao Zhou Congshen) and Ban Zang (disciple of Mazu Daoyi) are also like this. The Dharma wheel is originally pure, who is first and who is last in taking on a single thought? Although it is so, only a heroic man can achieve it. Therefore, he carries it on his shoulders, continuing the lineage.
風。立吾家萬世不朽之功。顯大丈夫特達之志。抱荊山玉。握靈蛇珠。光耀叢林。揮戈佛日。直得龍唫霧起。虎嘯風生。像王行處絕狐蹤。獅子窟中無異獸。雖然如是。且道。應緣垂手一句。又作么生道。栴檀葉葉古風清。吹落人間香馥郁。
謝知事頭首上堂。鋒芒未露。如天普蓋。古帆未掛。似地普擎。所以道。天不言四時行焉。地不言萬物生焉。萬物生則遷謝不停。四時行則寒暑流轉。各居其位去。寒時大家寒。熱時大家熱。是法住法位。世間相常住。無一法不為妙用。無一物不為真如。處處真無回互。塵塵爾絕承當。須是其中人。方能恁么去。便能橫身擔荷。翊贊叢林。自利利他。得大解脫。其或未然。好事不須頻話會。留將和氣暖丹田。
上堂。脫身已曉南柯夢。始覺人間萬事空。吹起還鄉無孔笛。夕陽斜照碧雲紅。
上堂。從來無相貌。森羅萬象歷然。超出威音王。當機無向背。所以道。昭昭於心目之間。而相不可睹。晃晃於色塵之內。而理不可分。通古通今。凝然湛寂。蓋聲蓋色。正體如如。諸人若善參詳。要且即非外物。儘是各各當仁屋裡事。豈不見。釋迦老子。見明星悟道。便云。我觀一切眾生。具有如來智慧德相。皆為妄相執著。而不證得。如今只要諸人心空境寂。內外無依。
【現代漢語翻譯】 現代漢語譯本： 風。樹立我家萬世不朽的功業，彰顯大丈夫特立不群的志向。懷抱荊山的寶玉（比喻賢才），手握靈蛇的寶珠（比喻智慧），光耀整個叢林（指佛教界）。揮動佛法的戈，直麵人生的難題，自然能得到龍吟則雲霧升騰，虎嘯則狂風呼嘯的境界。像王（比喻佛）走過的地方，狐貍（比喻邪見）的軌跡自然消失；獅子（比喻佛法）居住的洞穴中，沒有其他的野獸。雖然是這樣，那麼，應機施教，普度眾生這一句，又該怎麼說呢？栴檀（一種香木）的葉片散發著古樸清新的香氣，吹落人間，香氣濃郁。
謝知事頭首上堂說法。鋒芒尚未顯露，就像天一樣普遍覆蓋一切；古老的帆船還沒有揚起，又像大地一樣普遍承載一切。所以說，天不說話，四季照常執行；地不說話，萬物照常生長。萬物生長，新陳代謝不停；四季執行，寒來暑往交替。各自安守本位。寒冷的時候大家一起感受寒冷，炎熱的時候大家一起感受炎熱。這就是法安住在法位上，世間的表象永恒存在。沒有哪一種法不是精妙的作用，沒有哪一樣東西不是真如的顯現。處處都是真，沒有絲毫的虛假；點點滴滴都超越了語言的表達。必須是其中的人，才能做到這樣，才能挺身而出，承擔重任，輔佐叢林，既能使自己得益，又能利益他人，獲得大解脫。如果不是這樣，美好的事情也不要經常談論，留著和氣來溫暖丹田。
上堂說法。一旦從世事中解脫，才明白人生就像南柯一夢，一切皆空。吹起返回故鄉的沒有孔的笛子（比喻不落言詮的佛法），夕陽斜照，碧雲染成紅色。
上堂說法。本來就沒有固定的相貌，森羅萬象歷歷分明。超越了威音王佛（久遠以前的佛），當機立斷，沒有偏頗。所以說，光明昭著於心目之間，卻無法看到它的形相；光明顯耀於色塵之內，卻無法將它的道理分割開來。貫通過去和現在，凝定而寂靜。覆蓋聲音和顏色，本體如如不動。各位如果能夠好好參詳，那麼這些都不是外物，全部都是各位自己家裡（指自性）的事情。難道沒聽說嗎？釋迦老子（釋迦牟尼佛）看見明星而悟道，於是說：『我觀察一切眾生，都具有如來的智慧德相，只是因為虛妄的執著，而不能證得。』如今只要各位心空境寂，內外都沒有依靠。
【English Translation】 English version: Wind. Establish the immortal merit of my family for ten thousand generations. Manifest the extraordinary ambition of a great man. Embrace the jade of Jing Mountain (a metaphor for talent). Hold the pearl of the divine serpent (a metaphor for wisdom). Illuminate the entire forest (referring to the Buddhist community). Brandish the halberd of the Buddha-sun. Directly attain the state where the dragon's roar brings forth mist, and the tiger's roar generates wind. Where the elephant king (a metaphor for the Buddha) walks, the tracks of foxes (a metaphor for heretical views) disappear. In the lion's den (a metaphor for the Dharma), there are no other beasts. Although it is so, then, how should one speak of the phrase 'responding to conditions and extending a helping hand'? The leaves of sandalwood (a fragrant wood) carry the ancient fragrance, blown down to the human world, rich and fragrant.
Venerable Xie, the head of affairs, ascends the hall to preach. The sharpness is not yet revealed, like the sky universally covering everything. The ancient sail is not yet hoisted, like the earth universally supporting everything. Therefore, it is said, 'Heaven does not speak, yet the four seasons proceed. Earth does not speak, yet the myriad things grow.' When the myriad things grow, they change and pass without ceasing. When the four seasons proceed, cold and heat alternate. Each abides in its position. When it is cold, everyone feels cold. When it is hot, everyone feels hot. This is the Dharma abiding in its Dharma position, the phenomena of the world constantly abiding. There is no Dharma that is not a wondrous function, no thing that is not a manifestation of Suchness. Everywhere is true, without the slightest falsehood. Every mote of dust transcends conceptual understanding. One must be a person within it to be able to do so, to be able to step forward and shoulder the responsibility, assisting the forest, benefiting both oneself and others, attaining great liberation. If not, then good things need not be frequently discussed; keep the harmony to warm the dantian (energy center).
Ascending the hall to preach. Having awakened from the dream of Nanke (a metaphor for the illusory nature of life), one realizes that all things in the human world are empty. Blow the holeless flute returning home (a metaphor for the Dharma beyond words), the setting sun shines obliquely, the blue clouds dyed red.
Ascending the hall to preach. Originally there is no fixed appearance, yet the myriad phenomena are clearly distinct. Transcending King Awesome Sound Buddha (a Buddha of the distant past), acting decisively, without bias. Therefore, it is said, 'Brightly manifest between the heart and eyes, yet its form cannot be seen. Radiantly shining within the realm of sense objects, yet its principle cannot be divided.' Pervading the past and present, still and silent. Covering sound and color, the essence is Suchness. If you all can carefully contemplate, then these are not external things, but all are matters within each of your own homes (referring to one's own nature). Have you not heard? Shakyamuni Buddha (Shijia Laozu), upon seeing the morning star, attained enlightenment, and said: 'I observe all sentient beings, all possess the wisdom and virtuous characteristics of the Tathagata, but because of deluded attachments, they are unable to realize it.' Now, all that is needed is for your minds to be empty and the environment to be still, without reliance on either the internal or external.
方有自由分。還恁么證據得么。其或未然。未明心地印。難過趙州關。
上堂。摩竭陀國。親行此令。驀拈拄杖卓一卓云。大盡三十日。小盡二十九。
上堂。一二三四五。梅雨炎蒸暑。碓觜也生華。道芽知幾許。古佛與露柱交參。貓兒咬殺猛虎。
為圓悟和尚舉哀云。釋迦已滅。彌勒未生。正當今日。流通佛祖正脈。委在我圓悟大和尚。直得七據寶剎。統三界以為家。四海馳聲。作群生之眼目。不謂法幢摧折。佛日掩光。後學無聞。叢林失所。雖然如是。盡落今時。何故。豈不見道。凈法界身。本無出沒。既無出沒。師今不死。我何疑惑。大眾。既然不死。還知圓悟老人落處么。若也知得落處。不勞指注。倘或未然。仰師之道。地久天長。卻請真前大家燒香。復指真云。見么。拘尸城畔。當時大事曾興。濯錦江頭。此時還循舊轍。放光現瑞。攝化歸真。法海珠沉。人天眼滅。雖然如是。恁么中有不恁么。不恁么中卻恁么。便見無生死中示有生死。無去來而示有去來。雖然。要且無生死去來之相。故我圓悟大和尚。禪河渺邈。津濟無窮。名動至尊。道滿天下。且能事已畢。只履西歸。穩坐家堂。末後一句作么生道。諸人若向者里道得。圓悟老人猶在。若不然者。與諸人道去也。良久。卻顧侍者云。
【現代漢語翻譯】 現代漢語譯本：
『方有自由分』，又該如何證明呢？如果不是這樣，不明白心地印，難以通過趙州關（禪宗關卡）。 上堂說法。摩竭陀國（古印度王國名）親自頒佈此法令。隨即拿起拄杖敲擊一下，說：『大月三十天，小月二十九天。』 上堂說法。一二三四五，梅雨季節悶熱潮濕。連石碓的杵頭上也生出花來，佛法的萌芽知道有多少呢？古佛與露柱相互交錯，貓兒竟然咬死了猛虎。 為圓悟和尚舉哀說：釋迦牟尼佛已經涅槃，彌勒佛尚未降生。正當此時，流通佛祖的正脈，重任就在我圓悟大和尚身上。他曾穩坐七處寶剎，將三界視為自己的家，四海揚名，作為眾生的眼目。不料法幢竟然倒塌，佛日也掩蓋了光芒，後學之人無所適從，叢林失去了依靠。雖然如此，這一切都落在了當下。為什麼呢？難道沒聽說過嗎？『清凈法界之身，本來就沒有出現和消失。』既然沒有出現和消失，師父如今就沒有死，我有什麼可疑惑的呢？各位，既然沒有死，還知道圓悟老人的歸宿嗎？如果知道他的歸宿，就不需要我來指明了。如果不知道，那麼仰慕師父的道行，將與天地同在。請到真像前為大家燒香。』又指著真像說：『看見了嗎？拘尸那迦城（釋迦牟尼佛涅槃處）邊，當時的大事曾經發生。濯錦江邊，此時仍然遵循舊的軌跡。』放光現瑞，攝化歸真，法海之珠沉沒，人天之眼滅亡。雖然如此，這樣之中有不這樣，不這樣之中卻有這樣。便能看到在沒有生死中示現有生死，沒有去來而示現有去來。雖然如此，但要緊的是沒有生死去來的表象。所以我的圓悟大和尚，禪河廣闊無邊，救度眾生沒有窮盡。名聲震動皇帝，道行充滿天下。已經功德圓滿，只穿著一隻鞋西歸而去，安穩地坐在自己的家中。最後一句該怎麼說呢？如果各位能在這裡說得出來，圓悟老人就仍然存在。如果說不出來，我就要替各位說去了。』良久，回頭看著侍者說：
【English Translation】 English version:
『There is a share of freedom.』 How can you prove it then? If not, without understanding the mind-ground seal, it is difficult to pass through the Zhao Zhou (Joshu) barrier (a Zen koan). Entering the hall for a Dharma talk. The Kingdom of Magadha (an ancient Indian kingdom) personally issued this decree. Immediately picking up his staff and striking it once, he said: 『The big month has thirty days, the small month has twenty-nine.』 Entering the hall for a Dharma talk. One, two, three, four, five, the plum rain season is sultry and humid. Even the pestle of the mortar grows flowers, how much is known of the sprouts of the Dharma? The ancient Buddha and the pillar intersect, the cat actually bites the fierce tiger to death. Delivering a eulogy for Venerable Yuanwu: Shakyamuni Buddha has already entered Nirvana, Maitreya Buddha has not yet been born. At this very moment, circulating the true lineage of the Buddhas and Patriarchs, the responsibility lies with my great master Yuanwu. He once sat firmly in seven precious monasteries, regarding the triple realm as his home, his fame spread throughout the four seas, serving as the eyes of all beings. Unexpectedly, the Dharma banner has collapsed, and the light of the Buddha has been obscured, leaving later learners at a loss, and the Sangha without support. Although this is so, all of this falls into the present moment. Why? Have you not heard? 『The body of the pure Dharma realm originally has no arising or ceasing.』 Since there is no arising or ceasing, the master has not died today, what doubts do I have? Everyone, since he has not died, do you still know where the old man Yuanwu has gone? If you know where he has gone, there is no need for me to point it out. If you do not know, then admire the master's practice, which will last as long as heaven and earth. Please burn incense before the true image for everyone. Then, pointing to the true image, he said: 『Do you see it? By the side of Kushinagar (the place where Shakyamuni Buddha entered Nirvana), the great event of that time once occurred. By the side of the Zhuojin River, at this time, it still follows the old path.』 Emitting light and manifesting auspicious signs, gathering and transforming to return to the truth, the pearl of the Dharma ocean sinks, the eyes of humans and gods are extinguished. Although this is so, within suchness there is non-suchness, and within non-suchness there is suchness. Then one sees that in the absence of birth and death, birth and death are shown, and in the absence of coming and going, coming and going are shown. Although it is so, the important thing is that there is no appearance of birth, death, coming, or going. Therefore, my great master Yuanwu, the river of Zen is vast and boundless, and the salvation of sentient beings is endless. His name shook the emperor, and his practice filled the world. He has already completed his merits, and returned to the west wearing only one shoe, sitting peacefully in his own home. What should the last sentence be? If everyone can say it here, the old man Yuanwu is still here. If you cannot say it, then I will say it for you.』 After a long pause, he turned to look at the attendant and said:
道甚麼。遂舉哀。
宋高宗紹興丙辰。示微疾。大書伽陀曰。無法可說。是名說法。所以佛法。無有剩語。珍重。擲筆而逝。塔全軀于寺之西南隅。壽六十。﨟四十五。
續燈正統卷之一 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷二
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十六世
昭覺勤禪師法嗣
寧波府育王山佛智端𥙿禪師
紹興府錢氏子。吳越王后裔也。生而岐嶷。眉目淵秀。十四驅烏大善寺。十八得度受具。往依凈慈一。未幾。聞僧擊露柱曰。你何不說禪。師微有省。去謁龍門遠。甘露卓。泐潭祥。皆以穎邁見推。晚見圓悟于鐘阜。悟問。誰知正法眼藏。曏者瞎驢邊滅卻。即今是滅不滅。曰請和尚合取口好。悟曰。此猶未出常情。師擬對。悟擊之。師頓去所滯。侍居天寧。掌記室。尋命分座。初開法丹霞。次遷虎丘徑山。謝事。庵于平江之西華。閱數稔。敕居建康保寧。后移蘇城萬壽。及閩中玄沙。壽山西禪。覆被旨補靈隱。仍歸西華舊隱。紹興戊辰秋。赴育王之命。
上堂。德山入門便棒。多向皮袋裡埋蹤。臨濟入門便喝。總在聲塵中出沒。若是英靈衲子。直須足下風生。超
【現代漢語翻譯】 現代漢語譯本 說什麼。於是舉行哀悼儀式。
宋高宗紹興丙辰年（1136年），（禪師）略微示現疾病，大筆寫下偈語說：『沒有法可以宣說，這叫做說法。所以佛法，沒有多餘的話。珍重。』 擲下筆就去世了。全身建塔于寺廟的西南角。享年六十歲，僧臘四十五年。
《續燈正統》卷之一 《卍新續藏》第84冊 No. 1583 《續燈正統》
《續燈正統》卷二
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十六世
昭覺勤禪師法嗣
寧波府育王山佛智端𥙿禪師
（禪師是）紹興府錢氏的兒子，吳越王的後代。生來就聰慧，眉目清秀。十四歲在驅烏大善寺，十八歲得度受具足戒。前往依止凈慈寺的一禪師。沒過多久，聽到僧人敲擊露柱說：『你為什麼不說禪？』 禪師略有所悟。前去拜訪龍門遠禪師、甘露卓禪師、泐潭祥禪師，都被認為穎悟出眾。晚年拜見圓悟禪師于鐘阜。圓悟禪師問：『誰知道正法眼藏，向來在瞎驢邊滅卻，如今是滅還是不滅？』 （禪師）回答說：『請和尚合上嘴好。』 圓悟禪師說：『這還沒有超出常情。』 禪師想要回答，圓悟禪師打了他。禪師頓時去除滯礙。侍奉居住在天寧寺，掌管書記室。不久，奉命分座說法。起初在丹霞開法，之後遷往虎丘、徑山。辭謝事務后，在平江的西華結庵隱居。過了幾年，奉敕居住在建康保寧寺。後來移居蘇城萬壽寺，以及閩中的玄沙寺、壽山西禪寺。又被旨意補任靈隱寺。仍然回到西華舊隱。紹興戊辰年（1148年）秋天，應育王寺的邀請前往。
上堂說法。（德山禪師）入門就棒打，大多向皮袋裡埋沒軌跡。（臨濟禪師）入門就棒喝，總是在聲塵中出沒。如果是英靈的衲子，必須腳下生風，超越（這些）。
【English Translation】 English version What to say? Then a funeral was held.
In the Bingchen year of Shaoxing (1136) during the reign of Emperor Gaozong of the Song Dynasty, (the Chan master) showed a slight illness and wrote a Gatha in large characters, saying: 'There is no Dharma that can be spoken, this is called speaking Dharma. Therefore, the Buddha Dharma has no superfluous words. Farewell.' He threw down his pen and passed away. A stupa was built for his whole body in the southwest corner of the temple. He lived to be sixty years old, with forty-five years of monastic life.
Continuation of the Lamp, Orthodox Collection, Volume 1 Wan Xu Zang, Volume 84, No. 1583, Continuation of the Lamp, Orthodox Collection
Continuation of the Lamp, Orthodox Collection, Volume 2
Compiled by Xing Tong, a Successor of the Ancestors from Nanhai Putuo and a Shramana from Western Shu
Linji School
Sixteenth Generation from Dajian (Huineng)
Dharma Successor of Chan Master Zhao Jueqin
Chan Master Fozhi Duanfu of Mount Yuwang in Ningbo Prefecture
(The Chan master) was the son of the Qian family of Shaoxing Prefecture, a descendant of the King of Wuyue. He was born intelligent, with handsome eyebrows and eyes. At the age of fourteen, he was at the Quwu Dasan Temple, and at the age of eighteen, he was ordained and received the full precepts. He went to rely on a Chan master of Jingci Temple. Before long, he heard a monk striking a dew pillar, saying, 'Why don't you speak of Chan?' The Chan master had a slight understanding. He went to visit Chan Master Longmen Yuan, Chan Master Ganlu Zhuo, and Chan Master Letan Xiang, all of whom regarded him as outstandingly intelligent. In his later years, he met Chan Master Yuanwu at Zhongfu. Chan Master Yuanwu asked, 'Who knows the Treasury of the Eye of the True Dharma, which has always been extinguished by the blind donkey? Is it extinguished or not extinguished now?' (The Chan master) replied, 'Please, Master, close your mouth.' Chan Master Yuanwu said, 'This is still not beyond the ordinary.' The Chan master wanted to answer, but Chan Master Yuanwu struck him. The Chan master suddenly removed his stagnation. He served and lived in Tianning Temple, in charge of the secretariat. Soon, he was ordered to share the seat and preach the Dharma. At first, he opened the Dharma in Danxia, and then moved to Huqiu and Jingshan. After resigning from his duties, he built a hermitage in Xihua, Pingjiang. After several years, he was ordered to reside in Jiankang Baoning Temple. Later, he moved to Sucheng Wanshou Temple, as well as Xuansha Temple and Shoushan Xichan Temple in Minzhong. He was again ordered to fill the position of Lingyin Temple. He still returned to his old hermitage in Xihua. In the autumn of the Wuchen year of Shaoxing (1148), he went to Yuwang Temple at their invitation.
Ascending the hall to preach the Dharma. (Chan Master Deshan) strikes with a stick upon entering, mostly burying traces in the leather bag. (Chan Master Linji) shouts upon entering, always emerging in sound and dust. If they are heroic monks, they must have wind under their feet and transcend (these).
越古今途轍。拈拄杖卓一下。喝一喝曰。祇者個何似生。若喚作棒喝。瞌睡未惺。不喚作棒喝。未識德山臨濟。畢竟如何。復卓一下曰。總不得動著。
上堂。盡大地是沙門眼。遍十方是自己光。為甚麼東弗于逮打鼓。西瞿耶尼不聞。南贍部洲點燈。北郁單越暗坐。直饒向個里道得十全。猶是光影里活計。撼拂子曰。百雜碎了也。作么生是出身一路。擲下拂子曰。參。
上堂。動則影現。覺則冰生。直饒不動不覺。猶是秦時𨍏轢鉆。到者里便須千差密照。萬戶俱開。毫端撥轉機輪。命脈不沉毒海。有時覺如湛水。有時動若星飛。有時動覺俱忘。有時照用自在。且道。正恁么時。是動是覺。是照是用。還有區分得出底么。鐵牛橫古路。觸著骨毛寒。
上堂。行時絕行跡。說時無說蹤。行說若到。則垛生招箭。行說未明。則神鋒劃斷。就使說無滲漏。行不迷方。猶滯殼漏在。若是大鵬金翅。奮迅百千由旬。十影神駒。馳驟四方八極。不取次㗖啄。不隨處埋身。且總不依倚。還有履踐分也無。剎剎塵塵是要津。
上堂。易填巨壑。難滿漏卮。若有操持。了無難易。拈卻大地。寬綽有餘。放出纖毫。礙塞無路。忽若不拈不放。向甚麼處履踐。同誠共休慼。飲水亦須肥。
僧問。如何是賓中賓。
【現代漢語翻譯】 現代漢語譯本 超越古今的道路。拿起拄杖頓了一下。喝一聲說：『這個像什麼？』如果說是棒喝，那是還沒睡醒。如果說不是棒喝，那是不認識德山（Deshan，人名）和臨濟（Linji，人名）。到底如何？又頓了一下說：『總不能動它。』
上堂說法。整個大地都是沙門的眼睛，遍佈十方的是自己的光明。為什麼東弗于逮（Purvavideha，四大部洲之一）在打鼓，西瞿耶尼（Aparagodaniya，四大部洲之一）卻聽不見？南贍部洲（Jambudvipa，四大部洲之一）在點燈，北郁單越（Uttarakuru，四大部洲之一）卻在黑暗中坐著？即使在這裡說得十全十美，也還是在光影里生活。搖動拂塵說：『全都粉碎了！』怎樣才是出身的道路？』放下拂塵說：『參！』
上堂說法。動就有影子顯現，覺就有冰產生。即使不動不覺，也還是秦朝（公元前221-公元前207年）的𨍏轢鉆（比喻陳舊的工具或方法）。到了這裡，就必須千差萬別地細密觀察，萬戶都打開。在毫毛的尖端撥轉機輪，生命線不沉入毒海。有時覺就像清澈的水，有時動就像流星飛逝。有時動和覺都忘記，有時照和用都自在。那麼，正在這個時候，是動是覺？是照是用？還有區分得出來的嗎？鐵牛橫在古老的道路上，碰到它就會感到寒冷。』
上堂說法。行走時沒有行走的痕跡，說話時沒有說話的軌跡。行走和說話如果執著，就會無端招來箭矢。行走和說話如果不明白，就會被神鋒斬斷。即使說話沒有漏洞，行走不迷失方向，仍然滯留在殼漏之中。如果是大鵬金翅鳥（Garuda，一種神鳥），奮迅飛翔百千由旬（Yojana，古印度長度單位），十影神駒，奔馳四方八極，不隨便吞食，不在任何地方埋身。而且總是不依不靠，還有履踐的份嗎？每個剎土（Kshetra，佛土）的每個微塵都是要津。』
上堂說法。容易填滿巨大的山谷，難以滿足漏水的杯子。如果有操持，就沒有難易之分。拿掉大地，寬綽有餘。放出纖毫，阻礙得沒有路。如果既不拿掉也不放出，向什麼地方履踐？同心同德，共休慼，喝水也必須肥沃。』
僧人問：『如何是賓中賓？』
【English Translation】 English version Transcending the paths of past and present. He raised his staff and struck the ground once. He shouted, 'What is this like?' If you call it a stick and shout, you are still asleep. If you don't call it a stick and shout, you don't know Deshan and Linji. What is it after all? He struck the ground again, saying, 'You must not touch it at all.'
Entering the hall. The entire earth is the eye of a Shramana (Buddhist monk), and one's own light pervades the ten directions. Why does Purvavideha beat the drum, while Aparagodaniya does not hear it? Jambudvipa lights the lamp, while Uttarakuru sits in darkness? Even if you speak perfectly here, you are still living in the realm of shadows. He shook the whisk and said, 'All shattered!' What is the path of emergence? He threw down the whisk and said, 'Investigate!'
Entering the hall. When there is movement, shadows appear; when there is awareness, ice forms. Even if there is no movement and no awareness, it is still like the old drill from the Qin Dynasty (221-207 BCE). Arriving here, one must observe closely with myriad distinctions, and all doors must be opened. Turning the wheel on the tip of a hair, the lifeline does not sink into the sea of poison. Sometimes awareness is like clear water, sometimes movement is like a shooting star. Sometimes both movement and awareness are forgotten, sometimes illumination and function are free. So, at this very moment, is it movement or awareness? Is it illumination or function? Can you still distinguish them? An iron ox lies across the ancient road; touching it chills the bones.'
Entering the hall. When walking, there are no traces of walking; when speaking, there are no traces of speaking. If one clings to walking and speaking, one invites arrows for no reason. If one does not understand walking and speaking, one will be cut off by the divine sword. Even if speaking has no leaks and walking does not lose direction, one is still stuck in the shell. If one is a Garuda, soaring swiftly for hundreds of thousands of yojanas, or a divine steed with ten shadows, galloping in all directions, one does not casually devour or bury oneself anywhere. And one does not rely on anything at all. Is there still a share of practice? Every kshetra and every mote of dust is a vital pass.'
Entering the hall. It is easy to fill a huge ravine, but difficult to fill a leaky cup. If there is perseverance, there is no difficulty or ease. Remove the earth, and there is ample space. Release a single hair, and there is no way through. If one neither removes nor releases, where does one practice? Share sincerity and fortune, and drinking water must also be fertile.'
A monk asked, 'What is a guest within a guest?'
師曰。你是田厙奴。曰如何是賓中主。師曰。相逢猶莽鹵。曰如何是主中賓。師曰。劍氣爍愁雲。曰如何是主中主。師曰。敲骨打髓。
高宗紹興庚午十月初。示微疾。至十八日。首座法全請遺訓。師曰。盡此心意。以道相資。語絕而逝。火后目睛齒舌不壞。其地發光終夕。得設利者無計。逾月不絕。黃冠羅肇常。平日問道于師。適外歸。獨無所獲。道念勤切。方與客食。咀噍間若有物。吐哺則設利也。大如菽。色若琥珀。好事者持去。遂再拜于阇維所。聞香奩有聲。亟開所獲如前。門人奉遺骨。分塔于鄮峰西華。謚大悟禪師。
長沙府大溈佛性法泰禪師
漢州李氏子。僧問。理隨事變。該萬有而一片虛凝。事逐理融。等千差而咸歸實際。如何是理法界。師曰。山河大地。曰如何是事法界。師曰。萬象森羅。曰如何是理事無礙法界。師曰。東西南北。曰如何是事事無礙法界。師曰。上下四維。
上堂。推真真無有相。窮妄。妄無有形。真妄兩無所有。廓然露出眼睛。眼睛既露。見個甚麼。曉日爍開巖畔雪。朔風吹綻臘中梅。
上堂。寶劍拈來便用。豈有遲疑。眉毛剔起便行。更無回互。一切時騰今煥古。一切處截斷羅籠。不犯鋒铓。亦非顧鑒。獨超物外則且置。萬機喪盡時如何。良久
曰。八月秋。何處熱。
上堂。涅槃無異路。方便有多門。拈起拄杖曰。看看。山僧拄杖子。一口吸盡西江水。東海鯉魚𨁝跳。上三十三天。帝釋忿怒。把須彌山一摑粉碎。堅牢地神合掌讚歎曰。諦觀法王法。法王法如是。以拄杖擊禪床。下座。
上堂。達得人空法空。未稱祖佛家風。體得全用全照。亦非衲僧要妙。直須打破牢關。識取向上一竅。如何是向上一竅。春寒料峭。凍殺年少。
上堂。今朝正月已半。是處燈火繚亂。滿城羅綺駢闐。互動往來遊玩。文殊走入鬧籃中。普賢端坐高樓看。且道。觀音在甚麼處。震天椎畫鼓。聒地奏笙歌。
上堂。渺渺邈邈。十方該括。坦坦蕩蕩。絕形絕相。目欲視而睛枯。口欲談而詞喪。文殊普賢。全無伎倆。臨濟德山。不妨提唱。龜吞陜府鐵牛。蛇咬嘉州大像。嚇得東海鯉魚。直至如今肚脹。嘻。
祈雨上堂。火雲燒田苗。泉源絕流注。娑竭大龍王。不知在何處。以拄杖擊禪床曰。在者里。看看。南山起云。北山下雨。老僧更為震雷聲。助發威光令遠布。乃高聲曰。哄弄哄弄。
上堂。開口有時非。開口有時是。粗言及細語。皆歸第一義。釋迦老子碗鳴聲。達磨西來屎臭氣。唯有山前水牯牛。身放毫光照天地。
上堂。得念失念
【現代漢語翻譯】 現代漢語譯本 問：八月秋天，什麼地方還熱？
上堂開示：涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）沒有不同的道路，但達到涅槃的方便法門卻有很多。拿起拄杖說：『看看，老僧的這根拄杖，一口就吸乾了西江的水，東海的鯉魚歡快跳躍，直上三十三天（Trayastrimsa Heaven，佛教術語，指欲界六天中的第二天）。』帝釋（Indra，佛教術語，護法神）忿怒，一把將須彌山（Mount Sumeru，佛教術語，傳說中的世界中心）擊成粉碎。堅牢地神（Prithvi，佛教術語，大地之神）合掌讚歎說：『諦觀法王法，法王法如是。』用拄杖敲擊禪床，下座。
上堂開示：通達了人空（Sunyata of person，佛教術語，指對自我的空性認知）和法空（Sunyata of dharma，佛教術語，指對一切現象的空性認知），還不能算是祖師佛陀的家風。體悟到全體和作用、全體和照見，也不是禪宗的精妙之處。必須打破牢固的關隘，認識到向上的一竅。什麼是向上的一竅？春寒料峭，凍死少年。
上堂開示：今天正月已經過了一半，到處都是燈火繚亂。滿城都是穿著華麗絲綢的人們，擁擠地來來往往遊玩。文殊（Manjusri，佛教術語，智慧的象徵）走入熱鬧的人群中，普賢（Samantabhadra，佛教術語，大行的象徵）端坐在高樓上觀看。那麼，觀音（Avalokitesvara，佛教術語，慈悲的象徵）在哪裡呢？震天的鼓聲，喧鬧的笙歌。
上堂開示：渺渺邈邈，十方世界都包含在內。坦坦蕩蕩，超越了形狀和相貌。眼睛想要看卻視力枯竭，口想要說卻詞語喪失。文殊和普賢，完全沒有辦法。臨濟（Linji，唐代禪師）和德山（Deshan，唐代禪師），不妨提倡。烏龜吞下了陜府的鐵牛，蛇咬了嘉州的大象。嚇得東海的鯉魚，直到現在肚子還脹著。嘻。
祈雨上堂開示：火熱的云燒焦了田里的莊稼，泉水斷絕了流動。娑竭大龍王（Sagara-nagaraja，佛教術語，海龍王）不知道在哪裡。用拄杖敲擊禪床說：『在這裡。看看，南山升起云，北山下起雨。老僧更要發出震雷聲，幫助發揚威光，使其遠布。』於是高聲說：『哄弄哄弄。』
上堂開示：開口說話，有時不對，有時對。粗俗的語言和細微的言語，都歸於第一義諦（Paramartha-satya，佛教術語，最高的真理）。釋迦老子（Sakyamuni，佛教術語，釋迦牟尼佛）的碗發出鳴叫聲，達磨（Bodhidharma，佛教術語，禪宗初祖）西來帶著屎臭氣。只有山前的水牛，身上放出毫光，照亮天地。
上堂開示：得到正念，失去正念
【English Translation】 English version Asked: In the eighth month, autumn, where is it still hot?
Entering the hall for instruction: Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) has no different paths, but there are many expedient means to reach Nirvana. Picking up the staff, he said: 'Look, this old monk's staff can swallow all the water of the West River in one gulp, and the carp of the East Sea jump happily, ascending to the Trayastrimsa Heaven (Trayastrimsa Heaven, a Buddhist term referring to the second heaven in the desire realm). Indra (Indra, a Buddhist term, a Dharma protector) is furious and smashes Mount Sumeru (Mount Sumeru, a Buddhist term, the legendary center of the world) into pieces with one blow. The steadfast earth goddess (Prithvi, a Buddhist term, the goddess of the earth) puts her palms together and praises: 'Observe the Dharma King's Dharma, the Dharma King's Dharma is like this.' He struck the Zen bed with his staff and descended from the seat.
Entering the hall for instruction: Attaining the emptiness of person (Sunyata of person, a Buddhist term referring to the realization of the emptiness of self) and the emptiness of dharma (Sunyata of dharma, a Buddhist term referring to the realization of the emptiness of all phenomena) is not yet worthy of the ancestral Buddha's family style. Comprehending the whole and its function, the whole and its illumination, is also not the essential mystery of a Buddhist monk. One must break through the firm barrier and recognize the upward aperture. What is the upward aperture? The spring cold is piercing, freezing young people to death.
Entering the hall for instruction: Today is already halfway through the first month, and the lights are dazzling everywhere. The city is full of people in gorgeous silks, crowded and coming and going to play. Manjusri (Manjusri, a Buddhist term, the symbol of wisdom) walks into the bustling crowd, and Samantabhadra (Samantabhadra, a Buddhist term, the symbol of great practice) sits upright in a high building to watch. So, where is Avalokitesvara (Avalokitesvara, a Buddhist term, the symbol of compassion)? The earth-shaking drum sounds, the noisy sheng songs.
Entering the hall for instruction: Vague and distant, encompassing the ten directions. Open and vast, transcending form and appearance. The eyes want to see but the vision is exhausted, the mouth wants to speak but the words are lost. Manjusri and Samantabhadra have no means at all. Linji (Linji, a Tang Dynasty Zen master) and Deshan (Deshan, a Tang Dynasty Zen master) may as well advocate. The turtle swallows the iron ox of Shanfu, and the snake bites the great elephant of Jia Prefecture. Frightened the carp of the East Sea, until now its belly is still swollen. Hee.
Entering the hall for rain prayer instruction: Fiery clouds scorch the crops in the fields, and the springs have stopped flowing. Sagara-nagaraja (Sagara-nagaraja, a Buddhist term, the Dragon King of the Sea) does not know where he is. He struck the Zen bed with his staff and said: 'Here. Look, the clouds rise in the South Mountain, and the rain falls in the North Mountain. The old monk will also make a thunderous sound to help promote the majestic light and spread it far and wide.' Then he said loudly: 'Hoong long hoong long.'
Entering the hall for instruction: Sometimes it is wrong to speak, sometimes it is right. Coarse words and subtle words all return to the ultimate truth (Paramartha-satya, a Buddhist term, the highest truth). Sakyamuni Buddha's (Sakyamuni, a Buddhist term, Sakyamuni Buddha) bowl makes a sound, and Bodhidharma (Bodhidharma, a Buddhist term, the first patriarch of Zen) came from the West with the stench of excrement. Only the water buffalo in front of the mountain emits light from its body, illuminating heaven and earth.
Entering the hall for instruction: Gaining mindfulness, losing mindfulness
無非解脫。是甚麼語話。成法破法皆名涅槃。料掉沒交涉。智慧愚癡通為般若。顢頇佛性。菩薩外道所成就法皆是菩提。猶較些子。然雖如是。也是楊廣失駱駝。
上堂。欲識佛去處。祇者語聲是。咄。傅大士不識好惡。以昭昭靈靈。教壞人家男女。被志公一喝曰。大士莫作是說。別更道看。大士復說偈曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。志公乃呵呵大笑曰。前頭猶似可。末後更愁人。
上堂。憶昔遊方日。獲得二種物。一是金剛錘。一是千聖骨。持行宇宙中。氣岸高突兀。如是三十年。用之為準則。而今年老矣。一物知何物。擲下金剛錘。擊碎千聖骨。拋向四衢道。不能更惜得。任意過浮生。指南將作北。呼龜以為鱉。喚豆以為粟。從他明眼人。笑我無繩墨。
臺州府護國此庵景元禪師
永嘉楠溪張氏子。年十八。依靈山希拱圓具。后習臺教。棄謁圓悟于鐘阜。聞僧讀死心錄曰。既迷須得個悟。既悟須識悟中迷迷中悟。迷悟雙忘卻。從無迷悟處。建立一切法。師疑甚。即趨佛殿。以手托開門扉。豁然大徹。繼而執侍。機辯逸發。悟目為聱頭元侍者。遂自題肖像付之曰。生平只說聱頭禪。撞著聱頭如鐵壁。脫卻羅籠截腳跟。大地撮來墨漆黑。晚年轉覆沒刁刀。奮金剛椎
【現代漢語翻譯】 現代漢語譯本： 無非是解脫。這是什麼話？成就之法和破除之法都可稱為涅槃（Nirvana）。胡亂猜測毫無意義。智慧和愚癡都可以說是般若（Prajna）。糊里糊塗地談論佛性（Buddha-nature）。菩薩（Bodhisattva）和外道（heretics）所成就的法都是菩提（Bodhi）。這樣說稍微好一點。即使是這樣，也像是隋煬帝（604年-618年）丟了駱駝一樣，毫無頭緒。
上堂說法。想要認識佛在哪裡，就是這說話的聲音。咄！傅大士（497年-569年）不懂得好壞，用『昭昭靈靈』來教壞人家的男女。被志公禪師（418年-514年）呵斥道：『大士不要這樣說，換個說法試試。』傅大士又說偈語：『空手拿著鋤頭，步行騎著水牛。人從橋上過，橋流水不流。』志公禪師於是呵呵大笑說：『前面說得還像樣，最後一句更讓人擔憂。』
上堂說法。回憶起以前遊歷四方的時候，獲得了兩種東西。一是金剛錘（Vajra hammer），一是千聖骨。拿著它們行走在宇宙中，氣概高昂。像這樣過了三十年，用它們作為準則。而今年老了，一樣東西也不知道是什麼了。扔下金剛錘，擊碎千聖骨。拋向四通八達的道路，不再覺得可惜。隨意地度過一生，把指南針當成指北針。把烏龜叫做鱉，把豆子叫做粟米。任憑明眼人，嘲笑我沒有規矩。
臺州府護國此庵景元禪師
永嘉（今浙江溫州）楠溪張氏之子。十八歲時，依靈山希拱禪師剃度受具足戒。後來學習天臺宗的教義。放棄後去鐘阜拜見圓悟禪師。聽到僧人讀死心錄說：『既然迷惑了，就必須得到開悟。既然開悟了，就必須認識開悟中的迷惑和迷惑中的開悟。迷惑和開悟都忘記了，就從沒有迷惑和開悟的地方，建立一切法。』禪師非常疑惑。就走到佛殿，用手推開門，豁然大徹大悟。接著侍奉圓悟禪師，機智辯才橫溢。圓悟禪師稱景元禪師為『聱頭元侍者』。於是自己題寫肖像並交給他說：『一生只說聱頭禪，撞著聱頭如鐵壁。脫卻羅籠截腳跟，大地撮來墨漆黑。晚年轉覆沒刁刀，奮金剛椎。』
【English Translation】 English version: Nothing but liberation. What kind of talk is this? Both the Dharma of accomplishment and the Dharma of destruction are called Nirvana. Reckless speculation is meaningless. Wisdom and ignorance can both be called Prajna. Muddled talk about Buddha-nature. The Dharmas accomplished by Bodhisattvas and heretics are all Bodhi. Saying it this way is slightly better. Even so, it's like Emperor Yang of Sui (604-618 AD) losing his camel, having no clue.
Ascending the hall to preach. If you want to know where the Buddha is, it is this sound of speech. Tut! Layman Fu (497-569 AD) did not understand good and bad, using 'shining and clear' to corrupt the men and women of other people's families. He was scolded by Zen Master Zhigong (418-514 AD): 'Layman, don't say it like that, try another way.' Layman Fu then said in a verse: 'Empty-handed holding a hoe, walking riding a water buffalo. People pass over the bridge, the bridge flows and the water does not flow.' Zen Master Zhigong then laughed and said: 'The beginning sounds okay, the last sentence is even more worrying.'
Ascending the hall to preach. Recalling the days when I traveled around, I obtained two things. One is the Vajra hammer, and the other is the bones of a thousand sages. Holding them, I walked in the universe, my spirit soaring high. Like this, thirty years passed, using them as a standard. But now I am old, and I don't even know what one of them is anymore. Throwing down the Vajra hammer, smashing the bones of a thousand sages. Throwing them to the crossroads, no longer feeling sorry. Casually spending my life, taking the compass as the north pointer. Calling a turtle a soft-shelled turtle, calling beans millet. Let the clear-eyed people laugh at me for having no rules.
Zen Master Ci'an Jingyuan of Huguo Temple in Taizhou Prefecture
A son of the Zhang family of Nanxi, Yongjia (now Wenzhou, Zhejiang). At the age of eighteen, he was tonsured and received the full precepts under Zen Master Xigong of Lingshan. Later, he studied the teachings of the Tiantai school. He abandoned it and went to Zhongfu to visit Zen Master Yuanwu. He heard a monk reading the 'Record of Dead Heart' saying: 'Since you are confused, you must attain enlightenment. Since you are enlightened, you must recognize the confusion in enlightenment and the enlightenment in confusion. Forget both confusion and enlightenment, and from the place where there is no confusion and enlightenment, establish all Dharmas.' The Zen master was very doubtful. He went to the Buddha hall, pushed open the door with his hand, and suddenly had a great enlightenment. Then he served Zen Master Yuanwu, his wit and eloquence overflowing. Zen Master Yuanwu called Jingyuan Zen Master 'Awkward Yuan Attendant'. So he wrote his own portrait and gave it to him, saying: 'All my life I only talk about Awkward Zen, encountering Awkwardness like an iron wall. Shedding the cage and cutting off the feet, the whole earth is pitch black. In old age, I have no more tricks, wielding the Vajra hammer.'
碎窠窟。他時要識圓悟面。一為渠儂並拈出。悟歸蜀。師還浙東。鏟彩埋光。不求聞達。括蒼守耿延禧。嘗問道于圓悟。因閱其錄。至題肖像。得師為人。乃致開法處州之南明。僧問。三聖道。我逢人即出。出則不為人。意旨如何。師曰。八十翁翁嚼生鐵。曰興化道。我逢人則不出。出即便為人。又作么生。師曰。須彌頂上浪翻空。
問。天不能蓋。地不能載。是甚麼物。師曰。無孔鐵錘。曰天人群生類。皆承此恩力也。師曰。莫妄想。
問。三世諸佛說不盡底句。請師速道。師曰。眨上眉毛。
問。未舉先知。未言先見。如何是溈仰宗。師曰。推不向前。約不退後。曰昔年三平道場重興。是日圓悟高提祖印。始自師傳。如何是臨濟宗。師曰。殺人活人不眨眼。曰建化何妨行鳥道。回途復妙顯家風。如何是曹洞宗。師曰。手執夜明符。幾個知天曉。曰目前抽顧鑒。領略者還稀。如何是雲門宗。師曰。頂門三眼耀乾坤。曰三界唯心。萬法唯識。如何是法眼宗。師曰。箭鋒相直不相饒。曰向上還有路也無。師曰有。曰如何是向上路。師曰。黑漫漫地。僧喝。師曰。貪他一粒粟。失卻半年糧。
上堂。威音王已前。者一隊漢。錯七錯八。威音王已后。者一隊漢。落二落三。而今者一隊漢。坐立儼然
【現代漢語翻譯】 現代漢語譯本 碎窠窟（suì kē kū）：破碎的巢穴。他日要認識圓悟（Yuánwù）的面目，只因爲渠儂（qún nóng，他）一起拈出。圓悟（Yuánwù）回到四川，老師回到浙東。剷除色彩，埋藏光芒，不求聞達。括蒼（Kuòcāng）太守耿延禧（Gěng Yánxǐ）曾經向圓悟（Yuánwù）問道，因為閱讀了他的語錄，看到題寫的肖像，瞭解了老師的為人，於是到處州（Chǔzhōu）南明（Nánmíng）開法。僧人問：三聖（Sānshèng）說，『我逢人即出，出則不為人』，意旨如何？老師說：『八十歲老翁嚼生鐵。』僧人說：興化（Xīnghuà）說，『我逢人則不出，出即便為人』，又怎麼樣呢？老師說：『須彌山（Xūmíshān）頂上浪濤翻滾。』 問：天不能覆蓋，地不能承載，是什麼東西？老師說：『無孔鐵錘。』僧人說：天人、群生類，都承受此恩力啊。老師說：『莫妄想。』 問：三世諸佛說不盡的句子，請老師快說。老師說：『眨上眉毛。』 問：未舉先知，未言先見，如何是溈仰宗（Wéiyǎng Zōng）？老師說：『推不向前，約不退後。』僧人說：昔年三平（Sānpíng）道場重興，當日圓悟（Yuánwù）高提祖印，開始從老師傳授，如何是臨濟宗（Línjì Zōng）？老師說：『殺人活人不眨眼。』僧人說：建化（jiànhuà）何妨行鳥道，回頭又巧妙地顯現家風，如何是曹洞宗（Cáodòng Zōng）？老師說：『手執夜明符，幾個知道天曉？』僧人說：目前抽顧鑒，領略者還稀少，如何是雲門宗（Yúnmén Zōng）？老師說：『頂門三眼照耀乾坤。』僧人說：三界唯心，萬法唯識，如何是法眼宗（Fǎyǎn Zōng）？老師說：『箭鋒相直不相饒。』僧人說：向上還有路嗎？老師說：有。僧人說：如何是向上路？老師說：『黑漫漫地。』僧人喝。老師說：『貪他一粒粟，失卻半年糧。』 上堂：威音王（Wēiyīn Wáng）以前，這一隊人，錯七錯八；威音王（Wēiyīn Wáng）以後，這一隊人，落二落三；而今這一隊人，坐立儼然。
【English Translation】 English version Broken nest holes. One day you must recognize the face of Yuanwu (Yuánwù, a Chan master), just because he brought it up together. Yuanwu (Yuánwù) returned to Sichuan, and the master returned to eastern Zhejiang. Eradicating color and burying light, not seeking fame. Geng Yanxi (Gěng Yánxǐ), the prefect of Kuocang (Kuòcāng), once asked Yuanwu (Yuánwù) about the Way. After reading his records and seeing the inscription on his portrait, he understood the master's character and went to Nanming (Nánmíng) in Chuzhou (Chǔzhōu) to establish the Dharma. A monk asked: Sansheng (Sānshèng, a Chan master) said, 'I come out whenever I meet someone, but coming out is not for the sake of others.' What is the meaning of this? The master said, 'An eighty-year-old man chewing raw iron.' The monk said, Xinghua (Xīnghuà, a Chan master) said, 'I do not come out when I meet someone, but coming out is immediately for the sake of others.' What about that? The master said, 'Waves are overturning on the summit of Mount Sumeru (Xūmíshān).' Asked: What is it that heaven cannot cover and earth cannot bear? The master said: 'A holeless iron hammer.' The monk said: Heavenly beings and all living beings all receive this grace and power. The master said: 'Do not妄想(wàngxiǎng, engage in delusional thinking).' Asked: Please quickly say the inexhaustible phrase spoken by the Buddhas of the three worlds. The master said: 'Raise your eyebrows.' Asked: Knowing before it is raised, seeing before it is spoken, what is the Weiyang School (Wéiyǎng Zōng, one of the five houses of Chan Buddhism)? The master said: 'Pushing does not advance, restraining does not retreat.' The monk said: In the past year, the Sanping (Sānpíng) monastery was rebuilt, and on that day, Yuanwu (Yuánwù) highly raised the ancestral seal, beginning with the master's transmission. What is the Linji School (Línjì Zōng, one of the five houses of Chan Buddhism)? The master said: 'Killing people and saving people without blinking an eye.' The monk said: What harm is there in building transformation and walking the bird's path, and returning to subtly reveal the family style? What is the Caodong School (Cáodòng Zōng, one of the five houses of Chan Buddhism)? The master said: 'Holding a luminous talisman at night, how many know when dawn breaks?' The monk said: Drawing on the present moment for reflection, those who understand are still few. What is the Yunmen School (Yúnmén Zōng, one of the five houses of Chan Buddhism)? The master said: 'Three eyes on the crown of the head illuminate the universe.' The monk said: The three realms are only mind, and all dharmas are only consciousness. What is the Fayan School (Fǎyǎn Zōng, one of the five houses of Chan Buddhism)? The master said: 'Arrow points are directly opposed and do not yield to each other.' The monk said: Is there still a path upwards? The master said: Yes. The monk said: What is the upward path? The master said: 'Pitch black.' The monk shouted. The master said: 'Greedy for a grain of millet, you lose half a year's harvest.' Ascending the hall: Before the Buddha Weiyin Wang (Wēiyīn Wáng, a past Buddha), this group of people was wrong seven or eight times; after the Buddha Weiyin Wang (Wēiyīn Wáng), this group of people fell two or three times; but now this group of people sits upright and dignified.
。且道。是錯七錯八。是落二落三。還定當得出么。舉拂子曰。吽吽。
浴佛上堂。釋迦老子。初生下來。便作個笑具。一手指天。一手指地云。天上天下唯我獨尊。雲門道。我當時若見。一棒打殺。與狗子吃。貴圖天下太平。尚有人不肯放過。卻道。贊祖須是雲門始得。且道。那裡是讚他處。莫是一棒打殺處么。且喜沒交涉。今日南明祇得放過。若不放過。盡大地人。並須乞命。如今事不獲已。且同大眾。向佛殿上。每人與他一杓。何故。豈不見道。乍可違條。不可越例。以拂子擊禪床。下座。
上堂。野干鳴師子吼。張得眼開得口。動南星蹉北斗。大眾。還知落處么。金剛階下蹲。神龜火里走。
後退居西山。耿龍學。請就凈光院升座。靈峰古。舉白雲見楊岐。岐令舉茶陵悟道頌公案。請師批判。師乃曰。諸禪德。楊岐大笑。眼觀東南。意在西北。白雲悟去。聽事不真。喚鐘作甕。檢點將來。和楊岐老漢。都在架子上。將錯就錯。若是南明即不然。我有明珠一顆。切忌當頭蹉過。雖然覿面相呈。也須一錘打破。舉拂子曰。還會么。棋逢敵手難藏興。詩到重吟始見工。
示疾日。請西堂應庵華為座元。付囑院事。示訓如常。俄握拳而逝。茶毗。得五色舍利。齒舌右拳無少損。塔于寺東劉阮
【現代漢語翻譯】 現代漢語譯本：那麼說，這是錯七錯八，還是落二落三呢？還能確定得了嗎？（說完）舉起拂塵說：『吽吽』。
浴佛節上堂說法。釋迦老子（釋迦牟尼佛），剛生下來，就好像一個笑話。一手指天，一手指地說：『天上天下，唯我獨尊』。雲門禪師說：『我當時如果見到，一棒打死，餵狗吃，爲了天下太平』。還有人不肯放過（雲門禪師），說：『讚揚祖師必須是雲門禪師才行』。那麼說，哪裡是讚揚他的地方呢？莫非是一棒打死的地方嗎？可喜的是（雲門禪師）沒有直接干涉。今天南明禪師我只能放過（釋迦牟尼佛）。如果不放過，整個大地的人，都必須乞求饒命。如今事已至此，暫且和大眾一起，向佛殿上，每人給他一勺（水浴佛）。為什麼呢？豈不見古人說：『可以違反條文，不可逾越慣例』。（說完）用拂子敲擊禪床，下座。
上堂說法。野狐發出獅子的吼聲，睜大了眼睛張開了嘴巴，牽動了南星錯亂了北斗。各位，還知道落腳點在哪裡嗎？（就在）金剛臺階下蹲著，神龜在火里行走。
後來退居西山，耿龍學，請（南明禪師）到凈光院升座說法。靈峰古，舉出白雲禪師參見楊岐禪師，楊岐禪師令（白雲禪師）舉茶陵郁禪師悟道偈的公案，請南明禪師評判。南明禪師於是說：『各位禪德，楊岐禪師大笑，眼睛看著東南，意圖在西北。白雲禪師領悟錯了，聽事情不真切，把鐘聽成了甕。檢查起來，和楊岐老漢，都在架子上，將錯就錯。如果是南明禪師我就不是這樣，我有一顆明珠，切記不要當頭錯過。雖然面對面地呈現，也必須一錘打破。』（說完）舉起拂塵說：『會了嗎？棋逢對手難藏興致，詩到重吟才能顯出功夫。』
（南明禪師）生病的日子，請西堂應庵華擔任座元，付囑寺院事務，訓示如常。忽然握緊拳頭而逝世。火化后，得到五色舍利，牙齒、舌頭、右拳沒有絲毫損傷，建塔于寺廟東邊的劉阮。
【English Translation】 English version: Then tell me, is it wrong seven wrong eight, or falling two falling three? Can it still be determined? (After speaking) He raised the whisk and said: '吽吽'.
Giving a Dharma talk on the Bathing the Buddha Festival. Old Shakya (Shakyamuni Buddha), as soon as he was born, was like a joke. One finger pointing to the sky, one finger pointing to the ground, he said: 'Above the heavens and below the heavens, I alone am the honored one.' Zen Master Yunmen said: 'If I had seen him at that time, I would have beaten him to death with a stick and fed him to the dogs, for the sake of peace in the world.' There are still people who are unwilling to let (Zen Master Yunmen) go, saying: 'Praising the patriarch must be done by Zen Master Yunmen.' Then tell me, where is the place to praise him? Could it be the place where he would be beaten to death with a stick? Fortunately, (Zen Master Yunmen) did not directly interfere. Today, I, Zen Master Nanming, can only let (Shakyamuni Buddha) go. If I don't let him go, all the people on the entire earth would have to beg for their lives. Now that things have come to this, let us temporarily join the assembly and give him a spoonful of water each in the Buddha hall (to bathe the Buddha). Why? Haven't you seen the ancients say: 'One can violate the rules, but one cannot exceed the precedents.' (After speaking) He struck the Zen bed with the whisk and descended from the seat.
Giving a Dharma talk. A wild fox roars like a lion, opens its eyes wide and opens its mouth, disturbing the Southern Star and confusing the Northern Dipper. Everyone, do you know where the landing point is? (It is) squatting under the Vajra steps, a divine turtle walking in the fire.
Later, he retired to West Mountain. Geng Longxue invited (Zen Master Nanming) to ascend the seat and give a Dharma talk at Jingguang Monastery. Lingfeng Gu cited the case of Zen Master Baiyun visiting Zen Master Yangqi, and Zen Master Yangqi ordered (Zen Master Baiyun) to cite the enlightenment verse of Zen Master Chaling Yu, asking Zen Master Nanming to comment. Zen Master Nanming then said: 'Dear Zen practitioners, Zen Master Yangqi laughed loudly, his eyes looking southeast, his intention in the northwest. Zen Master Baiyun misunderstood, listening to things inaccurately, mistaking the bell for a jar. Upon inspection, both he and old man Yangqi are on the shelf, compounding the error. If it were me, Zen Master Nanming, I would not be like this. I have a pearl, be careful not to miss it head-on. Although it is presented face to face, it must also be smashed with a hammer.' (After speaking) He raised the whisk and said: 'Do you understand? It is difficult to hide one's excitement when meeting a worthy opponent in chess, and the skill is only revealed when a poem is recited again.'
On the day he fell ill, he invited Xitang Ying'an Hua to serve as the head seat, entrusted him with the affairs of the monastery, and gave instructions as usual. Suddenly, he passed away clenching his fist. After cremation, he obtained five-colored sharira, his teeth, tongue, and right fist were undamaged. A pagoda was built for him at Liu Ruan, east of the temple.
洞前。壽五十三。
福州府玄沙僧昭禪師
上堂。天上無彌勒。地下無彌勒。且道。彌勒在甚麼處。良久曰。夜行莫踏白。不是水便是石。
蘇州府南峰云辯禪師
本郡人。依閩之瑞峰章得度。旋里。謁穹窿圓。忽有得。遂通所見。圓曰。子雖得入。未至當也。切宜著鞭。乃辭扣諸席。后參圓悟。值入室。才踵門。悟曰。看腳下。師打露柱一下。悟曰。何不著實道取一句。師曰。師若搖頭。弟子擺尾。悟曰。你試擺尾看。師翻筋斗而出。悟大笑。由是知名。
住后。僧問。如何是奪人不奪境。師曰。霸王到烏江。曰如何是奪境不奪人。師曰。築壇拜將。曰如何是人境兩俱奪。師曰。萬里山河獲太平。曰如何是人境俱不奪。師曰。龍吟霧起。虎嘯風生。曰向上還有事也無。師曰。當面蹉過。曰真個作家。師曰。白日鬼迷人。
一日入城。與道俗行至十郎巷。有問曰。巷在者里。未審十郎在甚麼處。師奮臂曰。隨我來。
成都府正法建禪師
上堂。兔馬有角。牛羊無角。絕毫絕厘。如山如岳。針鋒上師子翻身。藕竅中大鵬展翼。等閑突過北俱盧。日月星辰一時黑。
江寧府華藏密印安民禪師
嘉定朱氏子。初講楞嚴。為成都義學所歸。時圓悟居昭覺。師與
【現代漢語翻譯】 現代漢語譯本 洞前。壽五十三。
福州府玄沙僧昭禪師
上堂。天上無彌勒（Maitreya，未來佛）。地下無彌勒（Maitreya，未來佛）。且道。彌勒（Maitreya，未來佛）在甚麼處。良久曰。夜行莫踏白。不是水便是石。
蘇州府南峰云辯禪師
本郡人。依閩之瑞峰章得度。旋里。謁穹窿圓。忽有得。遂通所見。圓曰。子雖得入。未至當也。切宜著鞭。乃辭扣諸席。后參圓悟。值入室。才踵門。悟曰。看腳下。師打露柱一下。悟曰。何不著實道取一句。師曰。師若搖頭。弟子擺尾。悟曰。你試擺尾看。師翻筋斗而出。悟大笑。由是知名。
住后。僧問。如何是奪人不奪境。師曰。霸王到烏江。曰如何是奪境不奪人。師曰。築壇拜將。曰如何是人境兩俱奪。師曰。萬里山河獲太平。曰如何是人境俱不奪。師曰。龍吟霧起。虎嘯風生。曰向上還有事也無。師曰。當面蹉過。曰真個作家。師曰。白日鬼迷人。
一日入城。與道俗行至十郎巷。有問曰。巷在者里。未審十郎在甚麼處。師奮臂曰。隨我來。
成都府正法建禪師
上堂。兔馬有角。牛羊無角。絕毫絕厘。如山如岳。針鋒上師子翻身。藕竅中大鵬展翼。等閑突過北俱盧（Uttarakuru，四大部洲之一）。日月星辰一時黑。
江寧府華藏密印安民禪師
嘉定（1208-1224）朱氏子。初講楞嚴。為成都義學所歸。時圓悟居昭覺。師與
【English Translation】 English version Before the cave. Age fifty-three.
Zen Master Xuansha Sengzhao of Fuzhou Prefecture
Ascending the hall, he said: 'There is no Maitreya (the future Buddha) in heaven. There is no Maitreya (the future Buddha) on earth.' Then tell me, where is Maitreya (the future Buddha)? After a long pause, he said: 'When walking at night, don't step on white; it's either water or stone.'
Zen Master Nanfeng Yunbian of Suzhou Prefecture
A native of this prefecture. He followed Zhang of Ruifeng in Min to be ordained. Returning home, he visited Yuan of Qionglong. Suddenly he had an insight and communicated what he had seen. Yuan said, 'Although you have gained entry, you have not yet reached the proper place. You should urge yourself on.' Then he took his leave and visited various masters. Later, he called on Yuanwu. When he entered the room and just stepped through the door, Yuanwu said, 'Watch your step.' The master struck the pillar once. Yuanwu said, 'Why not say a real phrase?' The master said, 'If the master shakes his head, the disciple will wag his tail.' Yuanwu said, 'Try wagging your tail and let me see.' The master somersaulted out. Yuanwu laughed loudly. From this, he became famous.
After residing [at the monastery], a monk asked, 'What is seizing the person but not seizing the environment?' The master said, 'The Hegemon-King arrives at the Wu River.' [The monk] said, 'What is seizing the environment but not seizing the person?' The master said, 'Building an altar to appoint generals.' [The monk] said, 'What is seizing both person and environment?' The master said, 'Ten thousand miles of mountains and rivers obtain peace.' [The monk] said, 'What is neither seizing the person nor seizing the environment?' The master said, 'Dragon roars, mist rises; tiger howls, wind arises.' [The monk] said, 'Is there anything beyond this?' The master said, 'Passing it by right in front of your face.' [The monk] said, 'Truly a master of the house!' The master said, 'In broad daylight, ghosts confuse people.'
One day, he entered the city and was walking with laypeople and monks to Ten-Lang Lane. Someone asked, 'The lane is here, but where is Ten-Lang?' The master raised his arm and said, 'Follow me.'
Zen Master Zhengfa Jian of Chengdu Prefecture
Ascending the hall, he said: 'Rabbits and horses have horns; cattle and sheep have no horns. Utterly without a hair's breadth, like mountains and peaks. On the tip of a needle, a lion turns its body; in a lotus root's hole, a roc spreads its wings. Casually breaking through Uttarakuru (one of the four great continents), the sun, moon, and stars are all dark at once.'
Zen Master Huazang Miyin Anmin of Jiangning Prefecture
A son of the Zhu family of Jiading (1208-1224). He initially lectured on the Shurangama Sutra, and was revered by the Yixue school of Chengdu. At that time, Yuanwu resided at Zhaojue Monastery. The master and
奉勝為友。因造焉。聞悟小參。舉國師三喚侍者因緣。趙州拈云。如人暗中書字。字雖不成。文彩已彰。那裡是文彩已彰處。師心疑之。告香入室。悟問。座主講何經。師曰楞嚴。悟曰。楞嚴有七處徴心。八還辨見。畢竟心在甚麼處。師多呈義解。悟皆不肯。師復請益。悟令一切處。作文彩已彰會。偶僧請益十玄談。方舉問君心印作何顏。悟厲聲曰。文彩已彰。師聞而有省。悟復示以本色鉗錘。師則罔措。一日白悟曰。和尚休舉話。待某說看。悟諾。師歷舉楞嚴語。以合拈椎豎拂下喝敲床等用。悟笑曰。你元來在者里作活計。乃點之曰。你豈不見經中道。妙性圓明。離諸名相。師于言下釋然。悟出蜀居夾山。師侍行。悟夜參。舉古帆未掛因緣。師聞未領遂求決。悟曰。你問我。師舉前話。悟曰。庭前柏樹子。師頓契無疑。乃曰。古人道。如一滴投于巨壑。殊不知大海投於一滴。悟笑曰。奈者漢何。未幾。令分座。
后謁佛鑑於蔣山。鑒問。佛果有不曾亂為人說底句。曾與你說么。師曰。合取狗口。鑒震聲曰。不是者個道理。師曰。無人奪你鹽茶袋。叫作甚麼。鑒曰。佛果若不為你說。我為你說。師曰。和尚疑時退院別參去。鑒呵呵大笑。師未幾。開法保寧。遷華藏。旋里領中峰。
上堂。眾賣華兮獨賣松
【現代漢語翻譯】 現代漢語譯本 （僧人）奉勝把（圓悟克勤）國師當作朋友，因此前往拜訪。（奉勝）聽聞圓悟國師的小參（一種禪宗的開示），其中提到了國師三次呼喚侍者的因緣（公案）。趙州禪師評論說：『如同人在黑暗中寫字，字雖然寫不成，但文采已經顯現。』（奉勝）心中疑惑：哪裡是文采已經顯現的地方？（奉勝）於是焚香入室請教圓悟國師。圓悟問：『座主（精通經論的僧人）講什麼經？』（奉勝）回答：『《楞嚴經》。』圓悟說：『《楞嚴經》有七處征心，八還辨見，究竟心在什麼地方？』（奉勝）多次呈上自己的理解，圓悟都不認可。（奉勝）再次請求開示，圓悟讓他於一切處，作『文采已彰』的體會。一次，有僧人請教『十玄談』，剛舉出『問君心印作何顏』（請問你的心印是什麼樣子）的問題，圓悟厲聲喝道：『文彩已彰！』（奉勝）聽聞後有所領悟。圓悟又用本色鉗錘（禪宗用語，指直截了當的教誨）來開示，（奉勝）卻茫然不知所措。一天，（奉勝）對圓悟說：『和尚不要舉話頭（公案），讓我來說說看。』圓悟答應了。（奉勝）歷數《楞嚴經》中的語句，來配合拈（拈花）、椎（擊法器）、豎拂（豎起拂塵）、下喝（大喝一聲）、敲床等動作。圓悟笑著說：『你原來在這裡做活計（指在表面形式上用功）！』於是點撥他說：『你難道沒看見經中說，妙性圓明，離諸名相。』（奉勝）在言下豁然開悟。圓悟前往蜀地居住在夾山，（奉勝）侍奉跟隨。圓悟夜間開示，舉出『古帆未掛』的因緣（公案），（奉勝）聽了沒有領會，於是請求決疑。圓悟說：『你問我。』（奉勝）舉出之前的話。圓悟說：『庭前柏樹子。』（奉勝）頓時契合，不再有疑惑，於是說：『古人說，如一滴投于巨壑，殊不知大海投於一滴。』圓悟笑著說：『拿這個人怎麼辦呢？』不久，圓悟讓（奉勝）分座說法。
後來（奉勝）在蔣山拜見佛鑒禪師。佛鑒問：『佛果禪師有不曾隨便為人說的句子，曾經對你說過嗎？』（奉勝）回答：『合取狗口（閉上你的嘴）。』佛鑒大聲說：『不是這個道理。』（奉勝）說：『沒有人搶你的鹽茶袋，叫什麼？』佛鑒說：『佛果禪師如果不為你（說），我為你（說）。』（奉勝）說：『和尚懷疑時，退院別參去（離開寺院到別處參學）。』佛鑒聽后哈哈大笑。（奉勝）不久，在保寧開法（住持一方，弘揚佛法），后遷往華藏，之後回到家鄉，領中峰寺。
上堂說法，（奉勝說）眾人賣花啊，我卻只賣松。
【English Translation】 English version Bongseung befriended National Teacher Wuwu Keqin, and therefore went to visit him. He heard Wuwu's small assembly (a type of Zen instruction), in which he mentioned the cause and condition of the National Teacher calling his attendant three times (a koan). Zen Master Zhaozhou commented: 'It's like a person writing characters in the dark. Although the characters are not formed, the literary brilliance is already evident.' Bongseung was doubtful: Where is the place where the literary brilliance is already evident? Therefore, he burned incense and entered the room to ask Wuwu. Wuwu asked: 'What sutra does the Zuo Zhu (a monk proficient in scriptures and treatises) lecture on?' Bongseung replied: 'The Shurangama Sutra.' Wuwu said: 'The Shurangama Sutra has seven places to examine the mind and eight returns to distinguish seeing. Where exactly is the mind?' Bongseung presented his own interpretations many times, but Wuwu did not approve of any of them. Bongseung asked for further instruction again, and Wuwu told him to experience 'literary brilliance already evident' in all places. Once, a monk asked about the 'Ten Mysterious Gates,' and just as he raised the question 'What does your mind-seal look like?' Wuwu shouted sharply: 'Literary brilliance is already evident!' Bongseung had some understanding upon hearing this. Wuwu further instructed him with the original hammer (Zen term, referring to straightforward teaching), but Bongseung was at a loss. One day, Bongseung said to Wuwu: 'Venerable, don't raise a topic (koan), let me speak.' Wuwu agreed. Bongseung enumerated the sentences in the Shurangama Sutra to match the actions of picking (picking flowers), striking (striking a Dharma instrument), raising the whisk (raising the whisk), shouting (shouting loudly), and knocking on the bed. Wuwu smiled and said: 'You were originally making a living here (referring to working on superficial forms)!' Then he pointed out: 'Haven't you seen the sutra say, 'The wonderful nature is perfectly clear, apart from all names and forms.' Bongseung suddenly awakened upon hearing these words. Wuwu went to Shu to reside in Jiashan, and Bongseung served and followed him. Wuwu gave instructions at night, raising the cause and condition of 'the ancient sail not yet hung' (a koan). Bongseung did not understand after hearing it, so he asked for clarification. Wuwu said: 'You ask me.' Bongseung raised the previous words. Wuwu said: 'The cypress tree in front of the courtyard.' Bongseung immediately agreed and had no more doubts, and then said: 'The ancients said, 'Like a drop thrown into a huge ravine, but little does one know that the ocean is thrown into a drop.' Wuwu smiled and said: 'What to do with this person?' Soon, Wuwu let Bongseung share the seat and preach the Dharma.
Later, Bongseung visited Zen Master Fojian at Jiangshan. Fojian asked: 'Did Zen Master Foguo ever tell you a sentence that he never casually tells people?' Bongseung replied: 'Shut the dog's mouth (close your mouth).' Fojian said loudly: 'That's not the principle.' Bongseung said: 'No one is robbing your salt and tea bag, what are you shouting about?' Fojian said: 'If Zen Master Foguo doesn't (say it) for you, I will (say it) for you.' Bongseung said: 'When the Venerable doubts, leave the monastery and go to study elsewhere.' Fojian laughed heartily after hearing this. Soon, Bongseung opened the Dharma (became abbot and promoted Buddhism) in Baoning, and later moved to Huazang, and then returned to his hometown to lead Zhongfeng Temple.
Ascending the hall to preach, (Bongseung said) Everyone sells flowers, but I only sell pine.
。青青顏色不如紅。算來終不與時合。歸去來兮翠藹中。可笑古人恁么道。大似逃峰赴壑。避溺投火。爭如隨分到尺八五分钁頭邊。討一個半個。雖然如是。保寧半個也不要。何故。富嫌千口少。貧恨一身多。
冬至上堂。舉玉泉皓曰。雪雪片片不別。下到臘月。再從來年。正月二月三月四月五月六月七月八月九月十月。依前不歇。凍殺餓殺。免教胡說亂說。師曰。不是罵人。亦非讚歎。高出臨濟德山。不似云居羅漢。且道。玉泉意作么生。良久曰。但得雪消盡。自然春到來。
后示寂本山。阇維。設利頗剩。細民穴地尺許。皆得之。尤光明瑩潔。心舌亦不壞。
成都府昭覺徹庵道元禪師
綿州鄧氏子。圓具后。東遊謁大別道。因看廓然無聖語。忽失笑曰。達磨元來在者里。道譽之。往參佛鑒佛眼。次依圓悟于金山。以所見告。悟弗許。悟徙云居。師從之。雖有信入。終以鯁膺物未去為疑。會悟問參徒。生死到來時如何。僧曰。香檯子笑和尚。次問師。汝作么生。師曰。草賊大敗。悟曰。有人問你時如何。師擬答。悟憑陵曰。草賊大敗。師即徹證。悟以拳擊之。師撫掌大笑。悟曰。汝見甚麼便如此。師曰。毒手未報。永劫不忘。悟歸昭覺。命師首眾。悟將順世。命以師繼席焉。
杭州
【現代漢語翻譯】 現代漢語譯本： 青青的顏色不如紅色鮮艷。算來最終是不與時宜相合的。不如歸去吧，回到那翠綠的雲霧之中。可笑古人竟然那樣說，太像是逃離山峰卻投入山谷，躲避溺水卻投入火中。怎如隨緣安分地在八尺五寸的鋤頭邊，討得一星半點。雖然是這樣說，保寧的半個也不要。為什麼呢？富人嫌一千張嘴都少，窮人恨自己一身太多。
冬至上堂說法。舉玉泉皓禪師的話說：『雪，雪片片片都一樣，下到臘月，再從來年，正月二月三月四月五月六月七月八月九月十月，依舊不停歇，凍死餓死，免得他們胡說亂說。』 禪師說：『不是罵人，也不是讚歎，高出臨濟（？-866）德山（782-865），不像云居羅漢。』 且說，玉泉禪師意欲如何？良久說：『只要雪消融殆盡，自然春天就到來了。』
後來在本山圓寂。火化后，舍利非常多。當地百姓在地下挖一尺多深，都能得到舍利，尤其光明瑩潔。心和舌頭也沒有腐壞。
成都府昭覺徹庵道元禪師
綿州鄧氏之子。受具足戒后，東遊參謁大別道。因為看到『廓然無聖』這句話，忽然失笑說：『達磨（？-536）原來在這裡！』 大別道讚許他。前往參拜佛鑒、佛眼禪師。後來跟隨圓悟禪師在金山。把自己的見解告訴圓悟禪師，圓悟禪師不認可。圓悟禪師遷往云居山，徹庵道元禪師也跟隨他。雖然有所領悟，但終究因為心中還有芥蒂而感到疑惑。恰逢圓悟禪師問參禪的人：『生死到來時如何？』 有僧人回答說：『香檯子笑和尚。』 接著問徹庵道元禪師：『你怎麼樣？』 徹庵道元禪師回答說：『草賊大敗。』 圓悟禪師說：『有人問你時如何？』 徹庵道元禪師剛要回答，圓悟禪師逼近說：『草賊大敗。』 徹庵道元禪師當下徹底領悟。圓悟禪師用拳頭打他，徹庵道元禪師拍手大笑。圓悟禪師說：『你見到什麼便這樣？』 徹庵道元禪師說：『毒手未報，永劫不忘。』 圓悟禪師回到昭覺寺，命令徹庵道元禪師擔任首座。圓悟禪師將要圓寂時，命令徹庵道元禪師繼承他的席位。
杭州
【English Translation】 English version: The color of green is not as good as red. Calculating it, in the end, it does not fit with the times. It's better to return to the emerald mist. It's laughable that the ancients said such things, like escaping from a peak only to fall into a ravine, avoiding drowning only to jump into a fire. How about being content and diligent, earning a little something with an eight-foot-five-inch hoe? Even so, I don't want half of Baoning's. Why? The rich complain that a thousand mouths are too few, while the poor hate having too much of themselves.
During the Winter Solstice, he ascended the hall to preach. He quoted Yuquan Hao's words: 'Snow, snowflakes are all the same, falling until the twelfth month, and then from the coming year, January, February, March, April, May, June, July, August, September, October, still without stopping, freezing and starving people, preventing them from talking nonsense.' The Chan master said: 'It's not cursing people, nor is it praising them, surpassing Linji (?-866) and Deshan (782-865), unlike the Yunju Arhat.' Now, what does Yuquan Chan master intend? After a long silence, he said: 'As long as the snow melts away, naturally spring will arrive.'
Later, he passed away at his original mountain. After cremation, there were many sharira (relics). The local people dug a foot or so into the ground and could find sharira, especially bright and clean. The heart and tongue did not decay either.
Chan Master Che'an Daoyuan of Zhaojue Temple in Chengdu Prefecture
He was a son of the Deng family in Mianzhou. After receiving full ordination, he traveled east to visit Dabei Dao. Because he saw the saying 'Vast and without holiness,' he suddenly laughed and said: 'Dharma (?-536) was originally here!' Dabei Dao praised him. He went to visit Chan Masters Fojian and Foyan. Later, he followed Chan Master Yuanwu at Jinshan. He told Yuanwu Chan master his views, but Yuanwu Chan master did not approve. Yuanwu Chan master moved to Yunju Mountain, and Che'an Daoyuan Chan master also followed him. Although he had some understanding, he still felt doubtful because there was still a thorn in his heart. It happened that Yuanwu Chan master asked the Zen students: 'What happens when life and death arrive?' A monk replied: 'The incense stand laughs at the monk.' Then he asked Che'an Daoyuan Chan master: 'What about you?' Che'an Daoyuan Chan master replied: 'The bandit army is utterly defeated.' Yuanwu Chan master said: 'What if someone asks you?' Just as Che'an Daoyuan Chan master was about to answer, Yuanwu Chan master approached and said: 'The bandit army is utterly defeated.' Che'an Daoyuan Chan master immediately had a thorough understanding. Yuanwu Chan master struck him with his fist, and Che'an Daoyuan Chan master clapped his hands and laughed. Yuanwu Chan master said: 'What did you see that made you like this?' Che'an Daoyuan Chan master said: 'The poisonous hand has not been repaid, and will never be forgotten.' Yuanwu Chan master returned to Zhaojue Temple and ordered Che'an Daoyuan Chan master to be the head seat. When Yuanwu Chan master was about to pass away, he ordered Che'an Daoyuan Chan master to succeed him.
Hangzhou
府中天竺[仁-二+幻]堂中仁禪師
洛陽人。少依東京奉先院出家。宣和初。賜牒于慶基殿落髮。進具后。往來三藏譯經所。諦窮經論。特於宗門未之信。時圓悟居天寧。走謁之。悟方為眾入室。師見敬服。奮然造前。悟曰。依經解義。三世佛冤。離經一字。即同魔說。速道速道。師擬對。悟劈口擊之。因墜一齒。即大悟。留天寧。由是師資契合。請問無間。后開法大覺。遷中天竺。次徙靈峰。
上堂。九十春光已過半。釀華天氣正融和。海棠枝上鶯聲好。道與時流見得么。然雖如是。且透聲透色一句。作么生道。金勒馬嘶芳草地。玉樓人醉杏華天。
上堂。舉狗子無佛性話。乃曰。二八佳人刺繡遲。紫荊花下囀黃鸝。可憐無限傷春意。盡在停針不語時。
淳熙甲午四月八日。孝宗詔入內。賜座說法。帝舉不與萬法為侶因緣俾拈提。師拈罷。頌曰。秤錘搦出油。閒言長語休。腰纏十萬貫。騎鶴上揚州。己亥中。升堂告眾而逝。
眉州彭山象耳山袁覺禪師
郡之袁氏子。出家傳燈。試經得度。本名圓覺。郡守填祠牒。誤作袁字。疑師慊然。戲謂之曰。一字名可乎。師笑曰。一字已多。郡守異之。既受具。出蜀遍謁有道尊宿。后依大溈佛性。入室陳所見。性曰。汝忒煞遠在。然知
【現代漢語翻譯】 現代漢語譯本
府中天竺幻堂中仁禪師
是洛陽人。年輕時在東京奉先院出家。宋徽宗宣和年間（1119-1125）初年，被賜予度牒在慶基殿落髮。受具足戒后，常去三藏譯經的地方，仔細研究經論，但對禪宗卻不相信。當時圓悟克勤禪師住在天寧寺，仁禪師前去拜訪。圓悟克勤禪師正在為大眾開示，仁禪師見了非常敬佩，奮然上前。圓悟克勤禪師說：『依照經文解釋義理，是冤枉了三世諸佛；離開經文一個字，就如同魔說。快說！快說！』仁禪師正要回答，圓悟克勤禪師劈頭就打，仁禪師因此掉了一顆牙齒，當下大悟。於是留在天寧寺，師徒之間非常契合，請教問題沒有間斷。後來開法于大覺寺，遷往中天竺寺，之後又遷到靈峰寺。
上堂說法。『九十天的春光已經過去一半，醞釀花朵的天氣正是融洽和暖。海棠枝上黃鶯的叫聲多麼美好，（這個道理）與當今的人們看得明白嗎？』雖然是這樣，那麼透過聲音和色相說一句，怎麼說呢？『金籠頭的馬在長滿芳草的地上嘶鳴，華麗樓閣里的人們在杏花盛開的天空下陶醉。』
上堂說法。舉『狗子無佛性』的話頭。於是說：『二八年華的佳人刺繡遲緩，紫荊花下黃鸝婉轉啼鳴。可惜這無限的傷春之意，都蘊含在停針不語之時。』
宋孝宗淳熙元年（1174）四月初八，孝宗皇帝下詔讓仁禪師入宮，賜座說法。皇帝舉出『不與萬法為侶』的因緣，讓仁禪師拈提。仁禪師拈提完畢，作頌說：『秤錘里榨出油，無聊的閑話休要再說。腰纏十萬貫錢，騎著仙鶴上揚州。』宋孝宗己亥年（1179）中，仁禪師升座告別大眾而逝世。
眉州彭山象耳山袁覺禪師
是眉州人袁氏之子。在傳燈寺出家，通過考試獲得度牒。原本的名字是圓覺。郡守填寫祠牒時，錯誤地寫成了袁字。懷疑禪師心中不快，開玩笑地對他說：『用一個字做名字可以嗎？』禪師笑著說：『一個字已經很多了。』郡守對此感到驚異。受具足戒后，離開四川遍訪各地有道的尊宿，後來依止大溈佛性禪師，入室陳述自己的見解。佛性禪師說：『你離題太遠了。但是知道』 English version
Zen Master Ren of Huan Hall in Fuzhong Tianzhu Temple
He was a native of Luoyang. He became a monk at Fengxian Temple in Tokyo in his youth. In the early years of the Xuanhe period (1119-1125) of Emperor Huizong of Song, he was granted a certificate and tonsured at Qingji Hall. After receiving the full precepts, he frequented the sutra translation centers of the Tripitaka, diligently studying the scriptures and treatises, but he did not believe in the Zen school. At that time, Zen Master Yuanwu Keqin was residing at Tianning Temple, and Zen Master Ren went to visit him. Zen Master Yuanwu was giving instructions to the assembly, and Zen Master Ren was filled with admiration upon seeing him, and stepped forward resolutely. Zen Master Yuanwu said, 'Explaining the meaning according to the scriptures is to wrong the Buddhas of the three worlds; departing from the scriptures by a single word is the same as demonic speech. Speak quickly! Speak quickly!' As Zen Master Ren was about to reply, Zen Master Yuanwu struck him in the face, causing him to lose a tooth, and he had a great enlightenment. He stayed at Tianning Temple, and the relationship between master and disciple was very harmonious, and he asked questions without interruption. Later, he opened a Dharma assembly at Dajue Temple, moved to Zhongtianzhu Temple, and then moved to Lingfeng Temple.
Ascending the hall, he said, 'Ninety days of spring have passed by half, and the weather for brewing flowers is harmonious and warm. The orioles sing beautifully on the branches of the crabapple, do you see this principle?' Although it is so, then how to say a sentence that penetrates sound and form? 'Horses with golden bridles neigh on the grassy ground, and people in jade towers are drunk in the apricot blossom sky.'
Ascending the hall, he cited the story of 'a dog has no Buddha-nature'. Then he said, 'A maiden of sixteen or eighteen embroiders slowly, and orioles sing under the purple cercis. Alas, the infinite sadness of spring is all contained in the moment of stopping the needle and not speaking.'
On the eighth day of the fourth month of the first year of the Chunxi period (1174) of Emperor Xiaozong of Song, Emperor Xiaozong issued an edict summoning Zen Master Ren to the palace, and bestowed a seat for him to preach the Dharma. The emperor raised the cause of 'not taking the myriad dharmas as companions' and asked Zen Master Ren to comment on it. After Zen Master Ren commented, he composed a verse saying, 'Squeeze oil from a weight, stop idle talk. With ten thousand strings of cash around my waist, I ride a crane to Yangzhou.' In the middle of the year of Jihai (1179) of Emperor Xiaozong, Zen Master Ren ascended the hall to bid farewell to the assembly and passed away.
Zen Master Yuanjue of Elephant Ear Mountain in Pengshan, Meizhou
He was a son of the Yuan family in Meizhou. He became a monk at Chuandeng Temple and obtained a certificate by passing the examination. His original name was Yuanjue. When the prefect filled out the temple certificate, he mistakenly wrote the character Yuan. Suspecting that the Zen master was unhappy, he jokingly said to him, 'Is it okay to use one character as a name?' The Zen master smiled and said, 'One character is already too much.' The prefect was surprised by this. After receiving the full precepts, he left Sichuan and visited virtuous elders everywhere. Later, he relied on Zen Master Foxing of Dawei Temple and entered the room to state his views. Zen Master Foxing said, 'You are too far off topic. But you know.'
【English Translation】 Zen Master Ren of Huan Hall in Fuzhong Tianzhu Temple He was a native of Luoyang. He became a monk at Fengxian Temple in Tokyo in his youth. In the early years of the Xuanhe period (1119-1125) of Emperor Huizong of Song, he was granted a certificate and tonsured at Qingji Hall. After receiving the full precepts, he frequented the sutra translation centers of the Tripitaka, diligently studying the scriptures and treatises, but he did not believe in the Zen school. At that time, Zen Master Yuanwu Keqin was residing at Tianning Temple, and Zen Master Ren went to visit him. Zen Master Yuanwu was giving instructions to the assembly, and Zen Master Ren was filled with admiration upon seeing him, and stepped forward resolutely. Zen Master Yuanwu said, 'Explaining the meaning according to the scriptures is to wrong the Buddhas of the three worlds; departing from the scriptures by a single word is the same as demonic speech. Speak quickly! Speak quickly!' As Zen Master Ren was about to reply, Zen Master Yuanwu struck him in the face, causing him to lose a tooth, and he had a great enlightenment. He stayed at Tianning Temple, and the relationship between master and disciple was very harmonious, and he asked questions without interruption. Later, he opened a Dharma assembly at Dajue Temple, moved to Zhongtianzhu Temple, and then moved to Lingfeng Temple. Ascending the hall, he said, 'Ninety days of spring have passed by half, and the weather for brewing flowers is harmonious and warm. The orioles sing beautifully on the branches of the crabapple, do you see this principle?' Although it is so, then how to say a sentence that penetrates sound and form? 'Horses with golden bridles neigh on the grassy ground, and people in jade towers are drunk in the apricot blossom sky.' Ascending the hall, he cited the story of 'a dog has no Buddha-nature'. Then he said, 'A maiden of sixteen or eighteen embroiders slowly, and orioles sing under the purple cercis. Alas, the infinite sadness of spring is all contained in the moment of stopping the needle and not speaking.' On the eighth day of the fourth month of the first year of the Chunxi period (1174) of Emperor Xiaozong of Song, Emperor Xiaozong issued an edict summoning Zen Master Ren to the palace, and bestowed a seat for him to preach the Dharma. The emperor raised the cause of 'not taking the myriad dharmas as companions' and asked Zen Master Ren to comment on it. After Zen Master Ren commented, he composed a verse saying, 'Squeeze oil from a weight, stop idle talk. With ten thousand strings of cash around my waist, I ride a crane to Yangzhou.' In the middle of the year of Jihai (1179) of Emperor Xiaozong, Zen Master Ren ascended the hall to bid farewell to the assembly and passed away. Zen Master Yuanjue of Elephant Ear Mountain in Pengshan, Meizhou He was a son of the Yuan family in Meizhou. He became a monk at Chuandeng Temple and obtained a certificate by passing the examination. His original name was Yuanjue. When the prefect filled out the temple certificate, he mistakenly wrote the character Yuan. Suspecting that the Zen master was unhappy, he jokingly said to him, 'Is it okay to use one character as a name?' The Zen master smiled and said, 'One character is already too much.' The prefect was surprised by this. After receiving the full precepts, he left Sichuan and visited virtuous elders everywhere. Later, he relied on Zen Master Foxing of Dawei Temple and entered the room to state his views. Zen Master Foxing said, 'You are too far off topic. But you know.'
其為法器。俾充侍者掌賓客。師每侍性。性必舉法華開示悟入四字。令下語。又曰。直待我豎點頭時。汝方是也。偶不職被斥。制中無依。寓俗士家。一日誦法華。至亦復不知何者是火何者為舍。乃豁然。制罷歸省。性見首肯之。圓悟再住云居。師詣以所得白悟。悟呵曰。本是凈地。屙屎作么。師所疑頓釋。紹興丁巳。眉之象耳虛席。眾舉師應聘。師常語客曰。東坡曰。我持此石歸。袖中有東海。山谷曰。惠崇煙雨蘆雁。坐我瀟湘洞庭。欲喚扁舟歸去。傍人謂是丹青。此禪髓也。又曰。我敲床豎拂時。釋迦老子孔夫子。都齊立在下風。有舉此語似佛海遠者。遠曰。此覺老語也。我此間即不恁么。
眉州青神中巖華嚴祖覺禪師
嘉州楊氏子。幼聰慧。書史過目成誦。著書排釋氏。惡境忽現。因悔過出家。依慧目能。未幾疽發膝上。五年醫莫愈。因書華嚴合論。畢夜感異夢。旦即舍杖步趨。一日誦至現相品曰。佛身無有生。而能示出生。法性如虛空。諸佛于中住。無住亦無去。處處皆見佛。遂悟華嚴宗旨。洎登僧籍。府帥。請講于千部堂。詞辨宏放。眾所歎服。適南堂靜過門。謂師曰。觀公講說。獨步西南。惜未解離文字相耳。儻問道方外。何讓于周金剛乎。師欣然。罷講南遊。依圓悟于鐘阜。一日入室。悟
【現代漢語翻譯】 現代漢語譯本： 那是他的法器，用來讓侍者掌管賓客。他經常侍奉性禪師（指南堂靜），性禪師每次都舉起『法華開示悟入』這四個字，讓他發表見解。又說：『等到我點頭認可的時候，你才算真正明白了。』有一次，他因為失職而被斥退，在寺院中無所依靠，就寄居在一位俗人家中。一天，他誦讀《法華經》，讀到『亦復不知何者是火，何者為舍』（也不知道什麼是火，什麼又是房屋）時，忽然開悟。期滿后，他回到寺院，性禪師見到他后表示認可。圓悟禪師（指圓悟克勤）再次住持云居寺，他前去拜見，將自己所悟到的告訴圓悟禪師。圓悟禪師呵斥道：『本來是清凈之地，你在這裡拉屎做什麼？』他心中的疑惑頓時消解。紹興丁巳年（1137年），眉州象耳寺住持的位置空缺，大家推舉他前去應聘。他經常對客人說：『蘇東坡說，我拿著這塊石頭回去，衣袖中就好像有了東海。黃山谷說，惠崇的煙雨蘆雁圖，讓我彷彿坐在瀟湘洞庭湖上，想要劃著小船歸去，旁邊的人卻以為這是畫。』這就是禪的精髓啊。』他又說：『我敲床豎拂塵的時候，釋迦老子孔夫子，都一起恭敬地站在下風。』有人把這話告訴佛海遠禪師，佛海遠禪師說：『這是覺老（指華嚴祖覺禪師）說的話啊。我這裡可不是這樣。』
眉州青神中巖華嚴祖覺禪師
是嘉州楊氏的兒子，從小就聰明，讀書過目不忘，還著書來排斥佛教。後來出現了不好的境況，因此後悔而出家，依止慧目能禪師。不久，膝蓋上長了毒瘡，五年都治不好。於是他開始書寫《華嚴合論》，寫完後晚上做了個奇怪的夢，第二天早上就能拄著枴杖行走了。有一天，他誦讀到《現相品》說：『佛身沒有生，卻能示現出生；法性如同虛空，諸佛在其中安住；沒有安住也沒有離去，處處都能見到佛。』於是領悟了華嚴宗的宗旨。等到正式成為僧人後，府帥請他到千部堂講經，他的言辭辯論宏大奔放，大家都歎服不已。恰好南堂靜禪師路過，對他說：『看您講經說法，在西南地區獨一無二，可惜還沒有理解脫離文字相。如果向道外求法，又何必遜色于周金剛呢？』他聽了很高興，於是停止講經，南下參學，依止圓悟克勤禪師于鐘阜山。一天，他進入方丈室，圓悟禪師
【English Translation】 English version: That was his Dharma implement, used to have attendants manage guests. The Master often served Zen Master Xing (referring to Nantang Jing). Every time, Zen Master Xing would raise the four words 'Fahua, opening, showing, understanding, entering,' asking him to express his views. He also said, 'Only when I nod in agreement will you truly understand.' Once, he was dismissed for dereliction of duty and had no support in the monastery, so he resided in a layman's home. One day, he was reciting the Lotus Sutra, and when he reached 'Also not knowing what is fire, nor what is a house,' he suddenly awakened. After his term was over, he returned to the monastery, and Zen Master Xing nodded in approval upon seeing him. Zen Master Yuanwu (referring to Yuanwu Keqin) again resided at Yunju Temple, and he went to see him, telling him what he had realized. Zen Master Yuanwu scolded him, 'This was originally a pure land, what are you doing shitting here?' The doubts in his heart were immediately dispelled. In the year Ding Si of the Shaoxing era (1137), the position of abbot at Xiang'er Temple in Meizhou was vacant, and everyone recommended him to apply. He often said to guests, 'Su Dongpo said, 'I take this stone back, and it's as if I have the Eastern Sea in my sleeve.' Huang Shangu said, 'Hui Chong's misty rain and reed geese make me feel like I'm sitting on the Xiaoxiang Dongting Lake, wanting to row a boat back, but people think it's a painting.' This is the essence of Zen.' He also said, 'When I knock on the bed and raise the whisk, Shakyamuni, Lao Tzu, and Confucius all stand respectfully downwind.' Someone told Zen Master Fohai Yuan about this, and Zen Master Fohai Yuan said, 'These are the words of Old Jue (referring to Zen Master Huayan Zujue).' It's not like that here.'
Zen Master Huayan Zujue of Zhongyan in Qingshen, Meizhou
Was the son of the Yang family in Jia Prefecture. He was intelligent from a young age, able to memorize books at a glance, and even wrote books to reject Buddhism. Later, bad circumstances arose, so he regretted it and became a monk, relying on Zen Master Huimu Neng. Soon after, a carbuncle grew on his knee, and it could not be cured for five years. So he began to write the 'Huayan Helun,' and after finishing it, he had a strange dream at night, and the next morning he was able to walk with a cane. One day, he was reciting the 'Appearance Chapter' saying, 'The Buddha's body has no birth, yet it can show birth; the Dharma nature is like empty space, and all Buddhas dwell within it; there is no dwelling and no leaving, and Buddhas can be seen everywhere.' Thus, he understood the tenets of the Huayan School. After officially becoming a monk, the prefectural governor invited him to lecture at the Thousand-Buddha Hall, and his words and arguments were grand and unrestrained, which everyone admired. It happened that Zen Master Nantang Jing passed by and said to him, 'Watching you lecture, you are unique in the Southwest, but it is a pity that you have not understood how to detach from the appearance of words. If you seek the Dharma outside, why should you be inferior to Zhou Jingang?' He was very happy to hear this, so he stopped lecturing and went south to study, relying on Zen Master Yuanwu Keqin at Zhongfu Mountain. One day, he entered the abbot's room, and Zen Master Yuanwu
舉羅山道。言有時。踞虎頭收虎尾。第一句下明宗旨。無言時。覿露機鋒。如同電拂。作么生會。師莫能對。參究之久。忽有省。作偈呈悟曰。家住孤峰頂。長年半掩門。自嗟身已老。活計付兒孫。悟見許可。次日入室。悟又問。昨日公案作么生。師擬對。悟便喝曰。佛法不是者個道理。師復留五年。愈更迷悶。後於廬山棲賢。閱浮山遠削執論。乃大悟。作偈寄悟曰。出林依舊入蓬蒿。天網恢恢不可逃。誰信業緣無避處。歸來不怕語聲高。悟大喜。持以示眾曰。覺華嚴徹矣。
住后。僧問。最初威音王。末後婁至佛。未審參見甚麼人。師曰。家住大梁城。更問長安路。曰只如德山擔疏鈔行腳。意在甚麼處。師曰。拶破你眼睛。曰與和尚悟華嚴宗旨。相去幾何。師曰。同途不同轍。曰昔日德山。今朝和尚也。師曰。夕陽西去水東流。
上堂。舉石霜遷化。眾請首座繼踵住持。䖍侍者所問公案。乃曰。宗師行處。如火消冰。透過是非關。全機亡得喪。盡道。首座滯在一色。侍者知見超師。可謂體妙失宗。全迷向背。殊不知。首座如鷺鷥立雪。品類不齊。侍者似鳳翥丹霄。不縈金網。一人高高山頂立。一人深深海底行。各自隨方而來。同會九重城裡。而今要識此二人么。豎起拂子曰。龍臥碧潭風凜凜。垂下拂子
【現代漢語翻譯】 現代漢語譯本： 舉羅山道：『言語有時。踞虎頭收虎尾。第一句下明宗旨。』無言語時，覿露機鋒，如同閃電。作么生會？師莫能對。參究之久，忽有省悟，作偈呈悟曰：『家住孤峰頂，長年半掩門。自嗟身已老，活計付兒孫。』悟見許可。次日入室，悟又問：『昨日公案作么生？』師擬對，悟便喝曰：『佛法不是這個道理！』師復留五年，愈更迷悶。後於廬山棲賢，閱浮山遠削執論，乃大悟。作偈寄悟曰：『出林依舊入蓬蒿，天網恢恢不可逃。誰信業緣無避處，歸來不怕語聲高。』悟大喜，持以示眾曰：『覺華嚴徹矣。』
住持后，僧問：『最初威音王（過去七佛之首），末後婁至佛（賢劫千佛之末），未審參見甚麼人？』師曰：『家住大梁城，更問長安路。』曰：『只如德山擔疏鈔行腳，意在甚麼處？』師曰：『拶破你眼睛。』曰：『與和尚悟華嚴宗旨，相去幾何？』師曰：『同途不同轍。』曰：『昔日德山，今朝和尚也。』師曰：『夕陽西去水東流。』
上堂，舉石霜遷化，眾請首座繼踵住持。䖍侍者所問公案，乃曰：『宗師行處，如火消冰，透過是非關，全機亡得喪。』盡道，首座滯在一色，侍者知見超師，可謂體妙失宗，全迷向背。殊不知，首座如鷺鷥立雪，品類不齊；侍者似鳳翥丹霄，不縈金網。一人高高山頂立，一人深深海底行，各自隨方而來，同會九重城裡。而今要識此二人么？』豎起拂子曰：『龍臥碧潭風凜凜。』垂下拂子
【English Translation】 English version: Master raised the case of Luoshan: 'Sometimes there is speech. Crouching on the tiger's head and收虎尾. The first sentence clarifies the main point.' When there is no speech, the sharp edge of the teaching is revealed directly, like a lightning flash. How do you understand it? The monk was unable to answer. After prolonged investigation, he suddenly had an awakening and presented a verse to Master Wu, saying: 'My home is on the peak of a solitary mountain, the door half-closed year after year. I lament that I am already old, and I entrust my livelihood to my children and grandchildren.' Master Wu acknowledged his understanding. The next day, he entered the room, and Master Wu asked again: 'How do you understand the case of yesterday?' The monk was about to answer, but Master Wu immediately shouted: 'The Buddha-dharma is not this kind of reasoning!' The monk stayed for another five years, becoming even more confused. Later, at Qixian Temple on Mount Lu, he read Fushan Yuan's 'Treatise on Eliminating Attachments' and had a great awakening. He sent a verse to Master Wu, saying: 'Leaving the forest, I still enter the weeds; the net of heaven is vast and inescapable. Who would believe that karmic conditions have no place to avoid? Returning, I am not afraid to speak loudly.' Master Wu was overjoyed and showed it to the assembly, saying: 'He has thoroughly understood the Huayan (Flower Garland) teaching!'
After assuming the abbotship, a monk asked: 'The very first Weiyin Wang Buddha (the first of the past seven Buddhas), and the very last Loushi Buddha (the last of the thousand Buddhas of the Bhadrakalpa), whom did they pay respects to?' The Master said, 'Living in Daliang City, yet asking for the road to Chang'an.' The monk said, 'What was Deshan's intention in carrying the commentary on the scriptures on his pilgrimage?' The Master said, 'I'll poke out your eyes.' The monk said, 'How far is it from the Huayan teaching that the Master has awakened to?' The Master said, 'The same path, but different tracks.' The monk said, 'Deshan of the past is the Master of today.' The Master said, 'The setting sun goes west, and the water flows east.'
In the Dharma hall, the Master brought up the case of Shishuang's passing away, and the assembly requested the head monk to succeed him as abbot. He then spoke of the case that the attendant Qian had asked, saying: 'Where a master walks, it is like fire melting ice, passing through the gate of right and wrong, the complete function disappears, and gain and loss are forgotten.' Everyone says that the head monk is stuck in one color, and the attendant's understanding surpasses the master's. It can be said that they embody the subtle but lose the principle, completely confused about direction. Little do they know that the head monk is like a heron standing in the snow, with different categories; the attendant is like a phoenix soaring into the red sky, not entangled in the golden net. One person stands high on the mountaintop, and the other walks deep in the seabed, each coming from their own direction, meeting in the ninefold city. Now, do you want to recognize these two people?' He raised his whisk and said: 'The dragon lies in the green pool, the wind is chilling.' He lowered his whisk.
曰。鶴歸霄漢背摩天。
僧問。如何是一喝如金剛王寶劍。師曰。血濺梵天。曰如何是一喝如踞地師子。師曰。驚殺野狐貍。曰如何是一喝如探竿影草。師曰。驗得你骨出。曰如何是一喝不作一喝用。師曰。直須識取把針人。莫道鴛鴦好毛羽。
長沙府福嚴文演禪師
成都楊氏子。僧問。如何是定林正主。師曰。坐斷天下人舌頭。曰未審如何親近。師曰。覷著則瞎。
上堂。當陽坐斷。凡聖蹟絕。隨手放開。天回地轉。直得日月互動。虎嘯龍吟。頭頭物物。耳聞目視。安立諦上。是甚麼。還委悉么。阿斯吒。咄。
蘇州府西山明因曇玩禪師
溫州黃氏子。遍參罷。宣和庚子。回抵鐘阜。適朝廷改僧為德士。師與同志數人。入頭陀巖。食松自處。久之。圓悟被旨居是山。親至巖所。令去鬚髮。及悟詔補京師天寧。師與俱往。命掌香水海。未幾。因舉枹擊鼓。頓明大法。凡有所問。皆對曰。莫理會。
住後上堂。汝有一對眼。我也有一對眼。汝若瞞還自瞞。汝若成佛作祖。老僧無汝底分。汝若做驢做馬。老僧救汝不得。
眾檀越入山請上堂。說偈曰。我無長處名虛出。謝汝慇勤特地來。明因無法堪分付。謾把山門為汝開。
蘇州府虎丘雪庭元凈禪師
雙溪
【現代漢語翻譯】 現代漢語譯本： 說：鶴飛回雲霄，背對著摩天高樓。
有僧人問：『什麼是『一喝如金剛王寶劍』？』（比喻禪師的棒喝如金剛王寶劍般鋒利） 禪師說：『鮮血濺到梵天。』（形容棒喝的威力巨大）僧人問：『什麼是『一喝如踞地師子』？』（比喻禪師的棒喝如獅子般威猛）禪師說：『嚇死野狐貍。』（形容棒喝能震懾邪魔外道）僧人問：『什麼是『一喝如探竿影草』？』（比喻禪師的棒喝能試探學人的根基）禪師說：『驗出你的骨頭。』（形容棒喝能徹底揭示學人的真實面目）僧人問：『什麼是『一喝不作一喝用』？』（比喻禪師的棒喝超越語言文字的層面）禪師說：『必須認識拿針的人。』（指要認識棒喝背後的真意）不要說鴛鴦的羽毛好看。
長沙府福嚴文演禪師
成都楊氏之子。有僧人問：『什麼是定林正主？』（指真正的定林寺住持）禪師說：『截斷天下人的舌頭。』（形容禪師的教法超越言語，直指人心）僧人問：『不知道該如何親近？』禪師說：『看著就瞎。』（指不能執著于外在形式，要用心體會）
上堂說法：當面截斷，凡聖的軌跡都消失。隨手放開，天翻地轉。甚至日月交替，虎嘯龍吟。一切事物，耳聞目見，安立在真諦之上。這是什麼？還明白嗎？阿斯吒（梵語，驚歎詞）。咄（呵斥聲）。
蘇州府西山明因曇玩禪師
溫州黃氏之子。參訪各地結束后，宣和庚子年（1120年）回到鐘阜。當時朝廷改僧人為德士。禪師與幾位志同道合的人，進入頭陀巖，以松樹為食，在此隱居。過了很久，圓悟禪師奉旨住在西山。親自到巖洞拜訪，讓曇玩禪師剃去鬚髮。後來圓悟禪師奉詔到京師天寧寺，曇玩禪師也一同前往，被任命掌管香水海。不久，因為舉槌擊鼓，頓悟大法。凡是有人提問，都回答說：『莫理會。』（不要理會）。
住持寺院後上堂說法：你們有一對眼睛，我也有有一對眼睛。你們如果欺瞞，最終欺騙的還是自己。你們如果成佛作祖，老僧我沒有你們的那份功勞。你們如果做驢做馬，老僧我也救不了你們。
眾位檀越（施主）入山，請禪師上堂說法。禪師說偈語：我沒有什麼長處，名聲虛假傳出。感謝你們慇勤特地前來。明因我沒有什麼佛法可以交付給你們，只好把山門為你們打開。
蘇州府虎丘雪庭元凈禪師
雙溪
【English Translation】 English version: Said: The crane returns to the sky, its back against the skyscraper.
A monk asked: 'What is 'a shout like Vajra King's precious sword'?' (喻禪師的棒喝如金剛王寶劍般鋒利, Metaphor for the Zen master's shout being as sharp as the Vajra King's precious sword) The Master said: 'Blood splatters the Brahma heaven.' (形容棒喝的威力巨大, Describing the immense power of the shout) The monk asked: 'What is 'a shout like a lion crouching on the ground'?' (比喻禪師的棒喝如獅子般威猛, Metaphor for the Zen master's shout being as majestic as a lion) The Master said: 'Scaring the wild fox.' (形容棒喝能震懾邪魔外道, Describing the shout's ability to deter demons and heretics) The monk asked: 'What is 'a shout like probing the grass with a pole'?' (比喻禪師的棒喝能試探學人的根基, Metaphor for the Zen master's shout being able to test the foundation of the learner) The Master said: 'Testing your bones.' (形容棒喝能徹底揭示學人的真實面目, Describing the shout's ability to completely reveal the learner's true face) The monk asked: 'What is 'a shout not used as a shout'?' (比喻禪師的棒喝超越語言文字的層面, Metaphor for the Zen master's shout transcending the level of language and words) The Master said: 'You must recognize the person holding the needle.' (指要認識棒喝背後的真意, Referring to the need to recognize the true meaning behind the shout) Don't say the mandarin duck's feathers are beautiful.
Zen Master Wenyen of Fuyan, Changsha Prefecture
The son of the Yang family of Chengdu. A monk asked: 'What is the true master of Dinglin?' (指真正的定林寺住持, Referring to the true abbot of Dinglin Temple) The Master said: 'Cutting off the tongues of all people in the world.' (形容禪師的教法超越言語，直指人心, Describing the Zen master's teachings as transcending words and pointing directly to the human heart) The monk asked: 'I don't know how to get close.' The Master said: 'Looking at it will make you blind.' (指不能執著于外在形式，要用心體會, Referring to not being attached to external forms, but to understand with the heart)
Ascending the hall to preach: Cutting off directly, the traces of the ordinary and the holy disappear. Letting go at will, the sky and the earth turn upside down. Even the sun and moon alternate, the tiger roars and the dragon sings. Everything, heard and seen, is established on the true meaning. What is this? Do you understand? Ashta (Sanskrit, exclamation). Tut (scolding sound).
Zen Master Tanwan of Mingyin, Xishan, Suzhou Prefecture
The son of the Huang family of Wenzhou. After visiting various places, in the Gengzi year of Xuanhe (1120 AD), he returned to Zhongfu. At that time, the imperial court changed monks to Taoists. The Master and several like-minded people entered the Toutuo Rock, eating pine trees and living in seclusion here. After a long time, Zen Master Yuanwu was ordered to live in Xishan. He personally visited the rock cave and asked Zen Master Tanwan to shave his beard and hair. Later, Zen Master Yuanwu was ordered to go to Tianning Temple in the capital, and Zen Master Tanwan also went with him and was appointed to manage the Fragrant Water Sea. Soon, because of raising the mallet to strike the drum, he suddenly realized the great Dharma. Whenever someone asked a question, he would answer: 'Mo Li Hui.' (莫理會, Don't bother).
After residing in the temple, he ascended the hall to preach: You have a pair of eyes, and I also have a pair of eyes. If you deceive, you will eventually deceive yourself. If you become a Buddha and become an ancestor, I, the old monk, have no share in your merit. If you become a donkey or a horse, I, the old monk, cannot save you.
The benefactors entered the mountain and asked the Zen master to ascend the hall to preach. The Zen master said in a verse: I have no strengths, and my reputation is falsely spread. Thank you for your diligent and special visit. I, Mingyin, have no Dharma to give to you, so I have to open the mountain gate for you.
Zen Master Yuanjing of Xueting, Huqiu, Suzhou Prefecture
Shuangxi
人。上堂。知有底人。過萬年如一日。不知有者。過一日如萬年。不見死心道。山僧行腳三十餘年。以九十日為一夏。增一日也不得。咸一日也不得。取不得捨不得。不可得中祇么得。翠云見處。又且不然。山僧行腳三十來年。誰管他一日九十日。也無得也無不得。處處當來見彌勒。且道。彌勒在甚麼處。金風吹渭水。落葉滿長安。
上堂。說得須是見得。見得須又說得。見得說不得。落在陰界。見解偏枯。說得見不得。落在時機。墮在毒海。若是翠雲門下。直饒說得見得。好與三十棒。說不得見不得。也好與三十棒。翠云恁么道。也好與三十棒。遂高聲召大眾曰。險。
上堂。日日日東出。日日日西沒。是時人知有。自古自今。如麻似粟。忽然捩轉話頭。亦不從東出。亦不從西沒。且道。從甚處出沒。若是透關底人。聞恁么道。定知五里牌在郭門外。若是透不過者。往往道半山熱瞞人。
僧問。如何是到家一句。師曰。坐觀成敗。
問。不與萬法為侶者。是甚麼人。師曰。遠親不如近鄰。曰待汝一口吸盡西江水即向汝道。又作么生。師曰。近鄰不如遠親。
問。亡僧遷化。向甚麼處去。師曰。糞堆頭。曰意旨如何。師曰。筑著磕著。
衢州府天寧訥堂梵思禪師
蘇臺朱
【現代漢語翻譯】 現代漢語譯本
人。上堂說法。知道真理的人，過一萬年就像過一天；不知道真理的人，過一天就像過一萬年。不見死心禪師的教誨，我（山僧）行腳參學三十多年，以九十天為一夏（夏季安居），多一天也不行，少一天也不行。拿不走，捨不得，在不可得之中就這麼領悟。翠云禪師的見解，又不是這樣。我（山僧）行腳參學三十多年，誰管他一天還是九十天，也無所謂得到也無所謂得不到，處處都應當將來見到彌勒（未來佛）。那麼，彌勒在什麼地方呢？金色的秋風吹拂渭水，凋零的落葉鋪滿長安（唐朝都城）。（公元618年-907年）
上堂說法。說得出來必須是見解到的，見解到必須又能說得出來。見解到卻說不出來，就落入了陰暗的境界，見解就會偏頗枯萎。說得出來卻沒有見解到，就會落入機會主義，墮入毒害的深淵。如果是翠雲門下的弟子，即使說得出來又見解到，也要打三十棒。說不出來又沒有見解到，也要打三十棒。翠云禪師這樣說，也要打三十棒。於是高聲呼喚大眾說：危險啊！
上堂說法。每天太陽從東方升起，每天太陽從西方落下，這是世人都知道的。自古至今，像麻和粟一樣普遍。忽然轉個話題，太陽也不從東方升起，也不從西方落下。那麼，從什麼地方升起落下呢？如果是通達真理的人，聽到這樣說，一定知道五里牌就在城郭門外。如果是不能通達的人，往往說半山禪師在欺騙人。
有僧人問：什麼是到家（開悟）的一句話？禪師說：坐看成敗。
有僧人問：不與萬法為伴侶的人，是什麼人？禪師說：遠親不如近鄰。僧人說：等你一口吸盡西江水，我就告訴你。又該怎麼說呢？禪師說：近鄰不如遠親。
有僧人問：去世的僧人，往什麼地方去？禪師說：糞堆頭。僧人說：這是什麼意思？禪師說：碰著磕著。
衢州府天寧訥堂梵思禪師
蘇臺朱 English version
A person. Ascending the hall. Those who know the essence, a myriad years pass as a single day. Those who do not know it, a single day passes as a myriad years. Not seeing the teachings of Dead Heart (Sixin) Dao, I (the mountain monk) have traveled and studied for over thirty years, considering ninety days as one summer (summer retreat). Not one day more, not one day less. Unable to take it, unwilling to give it up, in the unattainable, just thus realize it. The view of Cuiyun is different. I (the mountain monk) have traveled and studied for over thirty years, who cares about one day or ninety days? There is neither gain nor loss. Everywhere, one should see Maitreya (the future Buddha) in the future. Then, where is Maitreya? The golden wind blows over the Wei River, and fallen leaves fill Chang'an (the capital of the Tang Dynasty). (618 AD - 907 AD)
Ascending the hall. What is spoken must be seen, and what is seen must be spoken. Seeing but not being able to speak falls into the realm of darkness, and the view becomes biased and withered. Speaking but not seeing falls into opportunism and plunges into the sea of poison. If one is a disciple of Cuiyun, even if one can speak and see, one should still be given thirty blows. Not being able to speak and not seeing, one should also be given thirty blows. Cuiyun says so, and one should also be given thirty blows. Then, loudly calling to the assembly, he says: Dangerous!
Ascending the hall. Every day the sun rises in the east, and every day the sun sets in the west. This is known to everyone. From ancient times to the present, it is as common as hemp and millet. Suddenly changing the topic, the sun neither rises in the east nor sets in the west. Then, from where does it rise and set? If one is a person who has penetrated the barrier, hearing this, one will surely know that the Five Mile Marker is outside the city gate. If one cannot penetrate it, one often says that Zen Master Banshan is deceiving people.
A monk asks: What is the one phrase for arriving home (enlightenment)? The master says: Sit and watch success and failure.
A monk asks: What kind of person is it who does not associate with the myriad dharmas? The master says: A distant relative is not as good as a close neighbor. The monk says: When you have swallowed the entire West River in one gulp, then I will tell you. What should be said then? The master says: A close neighbor is not as good as a distant relative.
A monk asks: Where does a deceased monk go? The master says: To the dung heap. The monk says: What is the meaning of this? The master says: Bumping and stumbling.
Zen Master Fansi of Netang at Tianning Temple in Quzhou Prefecture
Zhu of Sutai
【English Translation】 Modern Chinese translation
A person. Ascending the hall to preach. Those who know the truth, a myriad years pass as a single day; those who do not know the truth, a single day passes as a myriad years. Not seeing the teachings of Dead Heart (Sixin) Zen Master, I (the mountain monk) have traveled and studied for over thirty years, considering ninety days as one summer (summer retreat), not one day more, not one day less. Unable to take it, unwilling to give it up, in the unattainable, just thus realize it. The view of Cuiyun Zen Master is different. I (the mountain monk) have traveled and studied for over thirty years, who cares about one day or ninety days? There is neither gain nor loss. Everywhere, one should see Maitreya (the future Buddha) in the future. Then, where is Maitreya? The golden autumn wind blows over the Wei River, and fallen leaves fill Chang'an (the capital of the Tang Dynasty). (618 AD - 907 AD)
Ascending the hall to preach. What is spoken must be seen, and what is seen must be spoken. Seeing but not being able to speak falls into the realm of darkness, and the view becomes biased and withered. Speaking but not seeing falls into opportunism and plunges into the sea of poison. If one is a disciple of Cuiyun, even if one can speak and see, one should still be given thirty blows. Not being able to speak and not seeing, one should also be given thirty blows. Cuiyun Zen Master says so, and one should also be given thirty blows. Then, loudly calling to the assembly, he says: Dangerous!
Ascending the hall to preach. Every day the sun rises in the east, and every day the sun sets in the west. This is known to everyone. From ancient times to the present, it is as common as hemp and millet. Suddenly changing the topic, the sun neither rises in the east nor sets in the west. Then, from where does it rise and set? If one is a person who has penetrated the barrier, hearing this, one will surely know that the Five Mile Marker is outside the city gate. If one cannot penetrate it, one often says that Zen Master Banshan is deceiving people.
A monk asks: What is the one phrase for arriving home (enlightenment)? The master says: Sit and watch success and failure.
A monk asks: What kind of person is it who does not associate with the myriad dharmas? The master says: A distant relative is not as good as a close neighbor. The monk says: When you have swallowed the entire West River in one gulp, then I will tell you. What should be said then? The master says: A close neighbor is not as good as a distant relative.
A monk asks: Where does a deceased monk go? The master says: To the dung heap. The monk says: What is the meaning of this? The master says: Bumping and stumbling.
Zen Master Fansi of Netang at Tianning Temple in Quzhou Prefecture
Zhu of Sutai
氏子。上堂。趯翻生死海。踏倒涅槃岸。世上無活人。黃泉無死漢。遂拈拄杖曰。訥堂今日拄杖子。有分付處也。還有承當得者么。試出來擔荷看。有么有么。良久。擲拄杖下座。
上堂。知有底。也吃粥吃飯。不知有底。也吃粥吃飯。如何直下驗得他有之與無。是之與非。邪之與正。若驗不出。參學事大遠在。喝一喝。下座。
上堂。山僧是楊岐五世孫。者老漢。有個三腳驢子弄蹄行公案。雖人人舉得。祇是不知落處。山僧不惜眉毛。為諸人下個註腳。乃曰。八角磨盤空里走。
杭州府靈隱瞎堂慧遠佛海禪師
眉山彭氏子。年十三。從藥師院為僧。依靈巖徽。微有省。會圓悟復領昭覺。師即之。悟普說。舉龐公問馬祖不與萬法為侶因緣。師忽領悟。仆于眾。眾掖之。師曰。吾夢覺矣。至夜小參。師出問。凈裸裸空無一物。赤骨力貧無一錢。戶破家亡。乞師賑濟。悟曰。七珍八寶一時拏。師曰。禍不入慎家之門。悟曰。機不離位。墮在毒海。師隨聲便喝。悟以拄杖擊禪床曰。吃得棒也未。師又喝。悟連喝兩喝。師便禮拜。自此機鋒峻發。無所牴牾。悟寂。師東下。由虎丘。奉詔住皋亭崇先。覆被旨補靈隱。孝宗召對。賜佛海禪師。
上堂。新歲有來由。烹茶上酒樓。一雙為兩腳。半個
【現代漢語翻譯】 現代漢語譯本 氏子（對僧人的尊稱）。上堂（禪宗叢林中住持升座說法）。趯翻生死海，踏倒涅槃岸。世上無活人，黃泉無死漢。遂拈拄杖曰：『訥堂（慧遠禪師的別號）今日拄杖子，有分付處也。還有承當得者么？試出來擔荷看。有么？有么？』良久，擲拄杖下座。
上堂。知有底，也吃粥吃飯；不知有底，也吃粥吃飯。如何直下驗得他有之與無，是之與非，邪之與正？若驗不出，參學事大遠在。』喝一喝，下座。
上堂。山僧是楊岐（禪宗派別）五世孫。者老漢，有個三腳驢子弄蹄行公案。雖人人舉得，祇是不知落處。山僧不惜眉毛，為諸人下個註腳。乃曰：『八角磨盤空里走。』
杭州府靈隱瞎堂慧遠佛海禪師
眉山彭氏子。年十三，從藥師院為僧。依靈巖徽，微有省。會圓悟（禪宗大師）復領昭覺（寺廟名）。師即之。悟普說，舉龐公（唐代居士）問馬祖（禪宗大師）不與萬法為侶因緣。師忽領悟，仆于眾。眾掖之。師曰：『吾夢覺矣。』至夜小參（禪宗術語，指晚間禪修），師出問：『凈裸裸空無一物，赤骨力貧無一錢，戶破家亡，乞師賑濟。』悟曰：『七珍八寶一時拏。』師曰：『禍不入慎家之門。』悟曰：『機不離位，墮在毒海。』師隨聲便喝。悟以拄杖擊禪床曰：『吃得棒也未？』師又喝。悟連喝兩喝。師便禮拜。自此機鋒峻發，無所牴牾。悟寂。師東下，由虎丘（地名）。奉詔住皋亭崇先（寺廟名），覆被旨補靈隱（寺廟名）。孝宗（趙昚，1127-1194）召對，賜佛海禪師。
上堂。新歲有來由，烹茶上酒樓。一雙為兩腳，半個
【English Translation】 English version Shizi (a respectful term for monks). Ascending the hall (the abbot ascends the seat to preach in a Chan Buddhist monastery). He kicks over the sea of birth and death, and tramples down the shore of Nirvana. In this world, there are no living people; in the Yellow Springs, there are no dead men. Then, picking up his staff, he said, 'Today, this staff of Natang (another name for Chan Master Huiyuan) has something to impart. Is there anyone who can take it up? Try to come out and shoulder it. Is there? Is there?' After a long pause, he threw down his staff and descended from the seat.
Ascending the hall. Those who know 'it' also eat congee and rice; those who do not know 'it' also eat congee and rice. How can you directly verify whether they have it or not, whether it is right or wrong, heretical or correct? If you cannot verify it, the matter of studying Zen is very far away.' He shouts a '喝' (he), and descends from the seat.
Ascending the hall. This mountain monk is a fifth-generation descendant of Yangqi (a branch of Chan Buddhism). This old man has a case of a three-legged donkey prancing. Although everyone can cite it, they just don't know where it lands. This mountain monk does not begrudge his eyebrows and offers a commentary for everyone. He says, 'The octagonal millstone runs in the empty sky.'
Chan Master Fohai Huiyuan of Xiatang, Lingyin Monastery, Hangzhou Prefecture
He was a son of the Peng family of Meishan. At the age of thirteen, he became a monk at Yaoshi Monastery. He followed Lingyan Hui and had a slight awakening. When Yuanwu (a Chan master) returned to lead Zhaojue (a temple name), the master went to him. Yuanwu gave a general sermon, citing the story of Layman Pang (a Tang Dynasty layman) asking Mazu (a Chan master) about not being a companion to the myriad dharmas. The master suddenly realized, and fell among the crowd. The crowd supported him. The master said, 'I have awakened from a dream.' That night, during the evening small assembly (a Chan term referring to evening meditation), the master came out and asked, 'Completely naked, empty, without a single thing; with bare bones, utterly poor, without a single coin; the house is broken, the family is ruined, I beg the master for relief.' Yuanwu said, 'Seize the seven treasures and eight jewels all at once.' The master said, 'Misfortune does not enter the door of a cautious family.' Yuanwu said, 'The mechanism does not leave its position, falling into the sea of poison.' The master immediately shouted a '喝' (he). Yuanwu struck the Zen bed with his staff, saying, 'Have you taken a beating yet?' The master shouted again. Yuanwu shouted two '喝' (he) in succession. The master then bowed. From then on, his Zen skill was sharp and unhindered. Yuanwu passed away. The master went east, passing through Tiger Hill (a place name). He received an imperial decree to reside at Chongxian Monastery in Gaoting (a temple name), and was again ordered to take charge of Lingyin (a temple name). Emperor Xiaozong (Zhao Shen, 1127-1194) summoned him for an audience and bestowed upon him the title of Chan Master Fohai.
Ascending the hall. The new year has a cause, brewing tea and going to the wine shop. A pair makes two feet, half a
有三頭。突出神難辨。相逢鬼見愁。倒吹無孔笛。促拍舞涼州。咄。
上堂。好是仲春漸暖。那堪寒食清明。萬疊雲山聳翠。一天風月良鄰。在處華紅柳綠。湖天浪穩風平。山禽枝上語諄諄。再三瑣瑣碎碎。囑付叮叮嚀嚀。你且道。他叮嚀囑付個甚麼。卓拄杖曰。記取明年今日。依舊寒食清明。
上堂。舉僧問睦州。以一重去一重即不問。不以一重去一重時如何。州曰。昨日栽茄子。今日種冬瓜。師曰。問者善問不解答。答者善答不解問。山僧今日向饑鷹爪下奪肉。猛虎口裡橫身。為你諸人。說個樣子。登壇道士羽衣輕。咒力雖窮法轉新。拇指破開天地闇。蛇頭攧落鬼神驚。
僧問。十二時中。教學人如何用心。師曰。蘸雪吃冬瓜。
問。浩浩塵中。如何辨主。師曰。木杓頭邊鐮切菜。曰莫便是和尚為人處也無。師曰。研椎撩䬪饦。
問。即心即佛時如何。師曰。頂分丫角。曰非心非佛時如何。師曰。耳墜金镮。曰不是心不是佛不是物。又作么生。師曰。禿頂修羅舞柘枝。
問。東山水上行。意旨如何。師曰。初三十一。不用擇日。
問。文殊是七佛之師。為甚麼出女子定不得。師曰。擔頭不掛針。
問。庵內人。為甚麼不知庵外事。師曰。拄杖橫挑鐵蒺藜。
【現代漢語翻譯】 現代漢語譯本 有三個頭，神也難以辨認。 相遇時，鬼見了也發愁。 反過來吹奏沒有孔的笛子，快速地跳起涼州舞。 咄！（表示呵斥或驚歎的語氣詞）
上堂（禪宗術語，指禪師升座說法）。 正是仲春時節，天氣漸漸轉暖，卻又遇上寒食節和清明節。 重重疊疊的雲山聳立著翠綠的山峰，美好的風光像友好的鄰居一樣。 到處都是鮮艷的紅花和碧綠的柳樹，湖面平靜，風平浪靜。 山中的鳥兒在樹枝上諄諄地鳴叫，一遍又一遍地瑣碎地、細緻地、叮嚀地囑咐著。 你且說說看，它叮嚀囑咐的是什麼？ （禪師）舉起拄杖說：記住明年今日，依舊是寒食節和清明節。
上堂（禪宗術語，指禪師升座說法）。 引用僧人問睦州禪師的話：『以一重去一重（指放下一種執著，又生出一種執著）就不問了，不以一重去一重時如何？』 睦州禪師回答說：『昨日栽茄子，今日種冬瓜。』 禪師說：『提問的人善於提問，但不善於解答；回答的人善於回答，但不善於理解問題。』 山僧我今天要做的是從飢餓的老鷹爪下奪取肉，在兇猛的老虎口裡橫身而過，爲了你們各位，說個樣子。 就像登壇做法的道士，身穿輕盈的羽衣，咒語的力量雖然用盡，但法術卻不斷翻新。 用拇指劃破，天地一片黑暗，蛇頭掉落，鬼神驚恐。
僧人問：『十二時中（一天中的每個時辰），教導學人如何用心？』 禪師說：『蘸著雪吃冬瓜。』
問：『浩浩塵中（紅塵之中），如何辨別主人（真我）？』 禪師說：『木勺頭上用鐮刀切菜。』 （僧人）說：『莫非這就是和尚為人處世的方法嗎？』 禪師說：『用研椎攪拌麵糊。』
問：『即心即佛（當下即是佛）時如何？』 禪師說：『頭頂分出丫角。』 （僧人）說：『非心非佛（不是心，也不是佛）時如何？』 禪師說：『耳朵上戴著金耳環。』 （僧人）說：『不是心，不是佛，也不是物，又該怎麼辦？』 禪師說：『禿頂的修羅跳著柘枝舞。』
問：『東山水上行（在東山的水上行走），意旨如何？』 禪師說：『初三十一（指每月初一和三十或三十一），不用選擇吉日。』
問：『文殊菩薩是七佛之師（過去七佛的老師），為什麼出女子定（進入女子禪定）不得？』 禪師說：『扁擔頭上不掛針。』
問：『庵內人（庵堂里的人），為什麼不知道庵外事？』 禪師說：『拄杖橫挑鐵蒺藜。』
English version Having three heads. Even gods find it hard to recognize. Meeting him, even ghosts feel sorrow. Blowing a flute without holes backwards, dancing the Liangzhou dance with quick steps. Duo! (An interjection expressing rebuke or exclamation)
Ascending the Hall (a Zen term, referring to the Zen master ascending the seat to give a Dharma talk). It is the middle of spring, the weather is gradually warming, but it coincides with the Cold Food Festival and Qingming Festival. Layers upon layers of cloud mountains rise with verdant peaks, and the beautiful scenery is like a friendly neighbor. Everywhere is filled with bright red flowers and green willows, the lake is calm, and the wind is gentle. The mountain birds chirp earnestly on the branches, repeatedly, meticulously, and earnestly exhorting. Tell me, what are they exhorting? (The Zen master) raises his staff and says: Remember next year today, it will still be the Cold Food Festival and Qingming Festival.
Ascending the Hall (a Zen term, referring to the Zen master ascending the seat to give a Dharma talk). Quoting a monk's question to Zen Master Muzhou: 'If one layer is removed with another layer (referring to letting go of one attachment only to create another), then I won't ask. What if one layer is not removed with another layer?' Zen Master Muzhou replied: 'Yesterday I planted eggplants, today I planted winter melons.' The Zen master said: 'The one who asks is good at asking, but not good at answering; the one who answers is good at answering, but not good at understanding the question.' This mountain monk today will snatch meat from the claws of a hungry hawk, and cross the path of a fierce tiger, for all of you, to show an example. Just like the Taoist priest ascending the altar, wearing light feather robes, although the power of the spells is exhausted, the magic is constantly renewed. Using the thumb to break open, heaven and earth are plunged into darkness, the snake's head falls, and ghosts and gods are terrified.
A monk asked: 'Throughout the twelve periods of the day, how should one teach students to use their minds?' The Zen master said: 'Dip winter melon in snow and eat it.'
Asked: 'In the vast dust (the mundane world), how to distinguish the master (true self)?' The Zen master said: 'Cutting vegetables with a sickle on the head of a wooden spoon.' (The monk) said: 'Could this be the way the monk conducts himself in the world?' The Zen master said: 'Stirring dough with a pestle.'
Asked: 'What about when the mind is the Buddha (the present moment is the Buddha)?' The Zen master said: 'The top of the head is divided into forked horns.' (The monk) said: 'What about when it is neither mind nor Buddha (neither mind nor Buddha)?' The Zen master said: 'Wearing golden earrings.' (The monk) said: 'It is neither mind, nor Buddha, nor object, what should be done then?' The Zen master said: 'A bald-headed Asura dances the Zhe Zhi dance.'
Asked: 'Walking on the water of Dongshan (East Mountain), what is the meaning?' The Zen master said: 'The first and thirtieth (referring to the first and thirtieth or thirty-first of the month), no need to choose an auspicious day.'
Asked: 'Manjusri Bodhisattva is the teacher of the Seven Buddhas (teachers of the past seven Buddhas), why can't he emerge from the female samadhi (enter the female meditation)?' The Zen master said: 'Not hanging a needle on the carrying pole.'
Asked: 'Why doesn't the person inside the hermitage (the person in the hermitage) know about the affairs outside the hermitage?' The Zen master said: 'A staff horizontally picks up iron caltrops.'
【English Translation】 English version Having three heads. Even gods find it hard to recognize. Meeting him, even ghosts feel sorrow. Blowing a flute without holes backwards, dancing the Liangzhou dance with quick steps. Duo! (An interjection expressing rebuke or exclamation)
Ascending the Hall (a Zen term, referring to the Zen master ascending the seat to give a Dharma talk). It is the middle of spring, the weather is gradually warming, but it coincides with the Cold Food Festival and Qingming Festival. Layers upon layers of cloud mountains rise with verdant peaks, and the beautiful scenery is like a friendly neighbor. Everywhere is filled with bright red flowers and green willows, the lake is calm, and the wind is gentle. The mountain birds chirp earnestly on the branches, repeatedly, meticulously, and earnestly exhorting. Tell me, what are they exhorting? (The Zen master) raises his staff and says: Remember next year today, it will still be the Cold Food Festival and Qingming Festival.
Ascending the Hall (a Zen term, referring to the Zen master ascending the seat to give a Dharma talk). Quoting a monk's question to Zen Master Muzhou: 'If one layer is removed with another layer (referring to letting go of one attachment only to create another), then I won't ask. What if one layer is not removed with another layer?' Zen Master Muzhou replied: 'Yesterday I planted eggplants, today I planted winter melons.' The Zen master said: 'The one who asks is good at asking, but not good at answering; the one who answers is good at answering, but not good at understanding the question.' This mountain monk today will snatch meat from the claws of a hungry hawk, and cross the path of a fierce tiger, for all of you, to show an example. Just like the Taoist priest ascending the altar, wearing light feather robes, although the power of the spells is exhausted, the magic is constantly renewed. Using the thumb to break open, heaven and earth are plunged into darkness, the snake's head falls, and ghosts and gods are terrified.
A monk asked: 'Throughout the twelve periods of the day, how should one teach students to use their minds?' The Zen master said: 'Dip winter melon in snow and eat it.'
Asked: 'In the vast dust (the mundane world), how to distinguish the master (true self)?' The Zen master said: 'Cutting vegetables with a sickle on the head of a wooden spoon.' (The monk) said: 'Could this be the way the monk conducts himself in the world?' The Zen master said: 'Stirring dough with a pestle.'
Asked: 'What about when the mind is the Buddha (the present moment is the Buddha)?' The Zen master said: 'The top of the head is divided into forked horns.' (The monk) said: 'What about when it is neither mind nor Buddha (neither mind nor Buddha)?' The Zen master said: 'Wearing golden earrings.' (The monk) said: 'It is neither mind, nor Buddha, nor object, what should be done then?' The Zen master said: 'A bald-headed Asura dances the Zhe Zhi dance.'
Asked: 'Walking on the water of Dongshan (East Mountain), what is the meaning?' The Zen master said: 'The first and thirtieth (referring to the first and thirtieth or thirty-first of the month), no need to choose an auspicious day.'
Asked: 'Manjusri Bodhisattva is the teacher of the Seven Buddhas (teachers of the past seven Buddhas), why can't he emerge from the female samadhi (enter the female meditation)?' The Zen master said: 'Not hanging a needle on the carrying pole.'
Asked: 'Why doesn't the person inside the hermitage (the person in the hermitage) know about the affairs outside the hermitage?' The Zen master said: 'A staff horizontally picks up iron caltrops.'
問。不與萬法為侶者。是甚麼人。師曰。腳踏轆轤。
一日。鳴鼓升堂。師潛坐帳中。侍僧尋之。師忽撥開帳曰。祇在者里。因甚麼不見。僧無對。師曰。大斧斫三門。
問僧。一大藏教是惡口。如何是本身盧舍那。僧曰。天臺普請。南嶽遊山。師別曰。阿耨達池。深四十丈。闊四十丈。
淳熙乙未秋。示眾曰。淳熙二年閏。季秋九月旦。鬧處莫出頭。冷地著眼看。明暗不相干。彼此分一半。一種作貴人。教誰賣柴炭。向你道。不可毀不可讚。體若虛空沒涯岸。相喚相呼歸去來。上元定是正月半。都下喧傳。而疑之。明年忽感微疾。果以上元。揮偈安坐而化。偈曰。拗折秤錘。掀翻露布。突出機先。鴉飛不度。留七日顏色不異。塔全身於寺之烏峰。壽七十四。坐五十九夏。
續燈正統卷之二 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷三
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十六世
昭覺勤禪師法嗣
岳州府君山佛照覺禪師
上堂。古者道。仰之彌高。鉆之彌堅。瞻之在前。忽焉在後。諸人還識得么。若也不識。為你注破。仰之彌高。不隔絲毫。要津把斷。佛祖難逃。鉆之
【現代漢語翻譯】 問：不與萬法為伍的是什麼人？ 師說：腳踏轆轤。 一日，鳴鼓升堂，師父悄悄地坐在帳中。侍者尋找他，師父突然撥開帳子說：『就在這裡，為什麼看不見？』侍者無言以對。師父說：『用大斧砍三門。』 問僧：『《大藏教》（佛教經典總彙）是惡口，什麼是本身盧舍那（佛名，意為光明遍照）？』僧回答：『天臺山（地名）普請（指寺院集體勞作），南嶽（地名）遊山。』師父另外說：『阿耨達池（傳說中的聖湖），深四十丈，闊四十丈。』 淳熙乙未年（1175年）秋，師父向眾人開示說：『淳熙二年閏，季秋九月初一，熱鬧的地方不要出頭，冷靜的地方要仔細看。明與暗互不相干，彼此各佔一半。一種人做貴人，教誰去賣柴炭？』告訴你們，不可毀也不可讚，它的本體像虛空一樣沒有邊際。互相呼喚著回去吧，上元節（元宵節）一定是正月十五。』都城裡的人們喧鬧傳揚，並且懷疑這件事。第二年忽然感到輕微的疾病，果然在上元節，揮筆寫下偈語，安然坐化。偈語說：『拗斷秤錘，掀翻露布，突出機先，鴉飛不過。』留下七天顏色沒有改變，在寺院的烏峰建塔安葬全身。享年七十四歲，坐禪五十九個夏季。 《續燈正統》卷之二 《卍新續藏》第84冊 No. 1583 《續燈正統》 《續燈正統》卷三 南海普陀山嗣祖沙門西蜀 性統 編集 臨濟宗 大鑒下第十六世 昭覺勤禪師法嗣 岳州府君山佛照覺禪師 上堂：古人說：『仰望它，越發覺得高；鉆研它，越發覺得堅。看著它好像在前面，忽然又好像在後面。』各位還認識它嗎？如果還不認識，我為你們點破。仰望它，越發覺得高，不隔一絲一毫。在要道上把守，佛祖也難以逃脫。鉆研它
【English Translation】 Question: 'What kind of person does not associate with the myriad dharmas (all things, phenomena)?' Master said: 'Stepping on a waterwheel.' One day, the drum was sounded for the Dharma assembly, and the Master quietly sat in the tent. An attendant monk looked for him. The Master suddenly opened the tent and said, 'I am right here, why can't you see me?' The monk had no reply. The Master said, 'Use a large axe to chop the three gates.' Asked a monk: 'The entire Tripitaka (Buddhist canon) is evil speech, what is the Dharmakaya (body of the Dharma) Vairocana (Buddha of cosmic light)?' The monk replied: 'Tiantai Mountain (mountain name) is holding a general labor service, Nanyue (mountain name) is touring the mountains.' The Master added: 'Lake Anavatapta (legendary lake) is forty fathoms deep and forty fathoms wide.' In the autumn of the Chunxi year of Yiwei (1175 AD), the Master instructed the assembly, saying: 'In the intercalary year of Chunxi two (year), the first day of the ninth month of late autumn, do not stick your head out in noisy places, look carefully in quiet places. Brightness and darkness do not interfere with each other, each takes half. One kind of person becomes a noble, who will you teach to sell firewood? Telling you, it cannot be destroyed nor praised, its essence is like empty space without boundaries. Calling to each other, let's go home, the Shangyuan Festival (Lantern Festival) must be the fifteenth day of the first month.' The people in the capital spread the word noisily and doubted it. The next year, he suddenly felt a slight illness, and indeed on the Shangyuan Festival, he wrote a verse and passed away peacefully in meditation. The verse said: 'Break the steelyard, overturn the proclamation, stand out before the opportunity, crows cannot fly over.' His complexion remained unchanged for seven days, and a pagoda was built at Crow Peak of the temple to enshrine his whole body. He lived to the age of seventy-four and spent fifty-nine summers in meditation. Continuation of the Lamp, Orthodox Edition, Volume 2 卍 New Supplement to the Canon, Volume 84, No. 1583, Continuation of the Lamp, Orthodox Edition Continuation of the Lamp, Orthodox Edition, Volume 3 Compiled by Xing Tong, a Shramana (Buddhist monk) of Nanhai Putuo Mountain, a successor of the ancestral lineage, from Western Shu Linji School Sixteenth Generation under Dajian Dharma Successor of Zen Master Zhaojue Qin Zen Master Fozhao Jue of Jun Mountain, Yuezhou Prefecture Ascending the Dharma Hall: The ancients said, 'Looking up to it, it seems higher; drilling into it, it seems harder. Looking at it as if it is in front, suddenly it is as if it is behind.' Do you all recognize it? If you do not recognize it, I will explain it for you. Looking up to it, it seems higher, not separated by a hair's breadth. Holding the key point, Buddhas and ancestors cannot escape. Drilling into it
彌堅。真體自然。鳥啼華笑。在碧巖前。瞻之在前。非正非偏。十方坐斷。威鎮大千。忽焉在後。一場漏逗。堪笑雲門藏身北斗。咄。
蘇州府寶華顯禪師
本郡人。上堂。吃粥了也。頭上安頭。洗𥁊盂去。為蛇畫足。更問如何。自納敗闕。良久。高聲召大眾。眾舉首。師曰。歸堂喫茶。
上堂。禪莫參。道休學。歇意忘機常廓落。現成公案早周遮。祇個無心已穿鑿。直饒坐斷未生前。良久曰。錯錯錯。
紹興府東山覺禪師
后住因聖。上堂。三通鼓罷。諸人各各上來。擬待理會祖師西來意。還知劍去久矣么。設使直下悟去。也是斬頭覓活。東山事不獲已。且向第二頭鞠拶看。拍禪床。下座。
上堂。花爛熳景暄妍。休說壺中別有天。百草頭邊如薦得。東高三丈。西闊八寸。
上堂。廣額屠兒。一日至佛所。飏下屠刀曰。我是千佛一數。世尊曰。如是如是。今時叢林。將謂廣額過去是一佛。權現屠兒。如此見廣額。且喜沒交涉。又曰。廣額正是個殺人不眨眼底漢。飏下屠刀。立地成佛。且喜沒交涉。又道。廣額飏下屠刀曰。我是千佛一數。者一佛多少分明。且喜沒交涉。要識廣額么。夾路桃祖風雨後。馬蹄何處避殘紅。
臺州府鴻福子文禪師
上堂。舉百丈
【現代漢語翻譯】 現代漢語譯本： 堅定不移。真如本體自然顯現。鳥兒啼叫，花兒綻放，就在碧巖（指碧巖錄）之前。瞻仰它，它就在眼前。既不偏頗，也不固執。截斷十方，威震大千世界。忽然又在身後，這是一場疏漏。可笑雲門（雲門文偃禪師）藏身於北斗之中。咄！
蘇州府寶華顯禪師
本郡人。上堂說法：『吃粥了嗎？』這是頭上安頭（多此一舉）。『洗缽盂去。』這是為蛇畫足（畫蛇添足）。『更問如何？』這是自討沒趣。良久，高聲召集大眾。大眾抬頭。禪師說：『回禪堂喫茶去。』
上堂說法：『禪不要參，道不要學。』止息妄念，忘卻機心，自然常保廓然空寂。現成的公案早已周全遮蓋。僅僅一個無心，就已經穿鑿附會。縱然坐斷未生之前，』良久說：『錯！錯！錯！』
紹興府東山覺禪師
后住因聖寺。上堂說法：『三通鼓響完畢，各位都上來。想要領會祖師西來之意。還知道劍已經離鞘很久了嗎？』即使當下領悟，也是斬頭覓活（比喻方法錯誤）。東山我不得已，姑且向第二義諦（相對真理）仔細推敲看看。』拍禪床。下座。
上堂說法：『花朵爛漫，景色溫暖明媚。不要說壺中另有天地。百草頭上如果能夠領會，東高三丈，西闊八寸（比喻各有所長）。』
上堂說法：『廣額屠夫，有一天來到佛所。丟下屠刀說：『我是千佛之一。』世尊說：『如是如是（是的，是的）。』如今的叢林，認為廣額過去是一尊佛，權且示現為屠夫。這樣看待廣額，實在是沒有關係。』又說：『廣額正是個殺人不眨眼的傢伙。丟下屠刀，立地成佛。』實在是沒有關係。又說：『廣額丟下屠刀說：『我是千佛之一。』這一佛多少分明。』實在是沒有關係。想要認識廣額嗎？夾道桃李經風雨後，馬蹄何處躲避殘紅。』
臺州府鴻福子文禪師
上堂說法：舉百丈（懷海禪師）
【English Translation】 English version: Immovable. The true essence is natural. Birds sing, and flowers smile, right before the Blue Cliff (referring to the Blue Cliff Record). Gaze upon it, it is right before you. Neither biased nor obstinate. Cutting off the ten directions, its majesty shakes the great thousand worlds. Suddenly, it is behind you, a moment of oversight. Laughable is Yunmen (Zen Master Yunmen Wenyan) hiding himself in the Big Dipper. Hmph!
Zen Master Xian of Baohua Temple, Suzhou Prefecture
A native of this prefecture. Ascending the hall, he said: 'Have you eaten your porridge?' This is adding a head on top of a head (doing something unnecessary). 'Go wash your bowl.' This is drawing feet for a snake (doing something superfluous). 'If you ask further, what then?' This is inviting defeat. After a long pause, he loudly summoned the assembly. The assembly raised their heads. The Master said: 'Return to the hall and have tea.'
Ascending the hall, he said: 'Do not investigate Zen, do not study the Way.' Cease intention, forget calculation, and constantly maintain vast emptiness. The ready-made cases have long been completely covered. With just a single thought of no-mind, you have already engaged in speculation. Even if you sit and cut off before birth,' after a long pause, he said: 'Wrong! Wrong! Wrong!'
Zen Master Jue of Dongshan, Shaoxing Prefecture
Later resided at Yin Sheng Temple. Ascending the hall, he said: 'After the three drumbeats, everyone comes up. Intending to understand the meaning of the Patriarch's coming from the West. Do you know that the sword has been out of its sheath for a long time?' Even if you understand directly, it is seeking life by cutting off the head (a metaphor for a wrong approach). Dongshan has no choice but to examine the second truth (relative truth) carefully.' He struck the Zen platform and descended from his seat.
Ascending the hall, he said: 'Flowers are blooming, the scenery is warm and beautiful. Do not say that there is another world in the pot. If you can understand at the tip of every blade of grass, the east is three zhang high, and the west is eight cun wide (a metaphor for each having its own strengths).'
Ascending the hall, he said: 'The broad-browed butcher, one day came to the Buddha's place. Throwing down his butcher knife, he said: 'I am one of the thousand Buddhas.' The World-Honored One said: 'So it is, so it is (yes, yes).' Nowadays, the monasteries think that the broad-browed one was a Buddha in the past, temporarily manifesting as a butcher. To view the broad-browed one in this way is completely irrelevant.' He also said: 'The broad-browed one is precisely a fellow who kills without blinking an eye. Throwing down his butcher knife, he instantly became a Buddha.' This is completely irrelevant. He also said: 'The broad-browed one threw down his butcher knife and said: 'I am one of the thousand Buddhas.' This one Buddha is clearly distinct.' This is completely irrelevant. Do you want to know the broad-browed one? Peach and plum trees lining the road after wind and rain, where can the horse's hooves avoid the fallen red blossoms?'
Zen Master Ziwen of Hongfu Temple, Taizhou Prefecture
Ascending the hall, he cited Baizhang (Zen Master Huaihai)
野狐話。頌曰。不昧不落作么會。會得依前墮野狐。一夜涼風生畫角。滿船明月泛江湖。
臺州府天封覺禪師
上堂。無生國里。未是安居。萬仞崖頭。豈容駐足。且望空撒手直下翻身一句。作么生道。人逢好事精神爽。入火真金色轉鮮。
成都府昭覺道祖首座
初見圓悟。于即心是佛語下發明。久之。悟命分座。一日。為眾入室。餘二十許人。師忽問曰。生死到來如何迴避。僧無對。師擲下拂子。奄然而逝。眾皆愕然。亟以聞悟。悟至召曰。祖首座。師張目視之。悟曰。抖擻精神透關去。師點頭。竟爾趨寂。
南康府云居宗振首座
丹丘人。依圓悟于云居。一日仰瞻鐘閣。倏然契證。有詰之者。座酬以三偈。其後曰。我有一機。直下示伊。青天霹靂。電卷星馳。德山臨濟。棒喝徒施。不傳之妙。于汝何虧。悟見大悅。
嘗書壁曰。住在千峰最上層。年將耳順任騰騰。免教名字掛人齒。甘作今朝百䂐僧。
樞密徐俯
字師川。號東湖居士。每侍先龍圖。謁法昌及靈源。語論終日。公聞之。藐如也。及法昌歸寂在笑談間。公異之。始篤信此道。后丁父憂。念無以報罔極。命靈源歸孝址說法。源登座。問答已。乃曰。諸仁者。祇如龍圖。平日讀萬卷書。如水傳器
【現代漢語翻譯】 現代漢語譯本 野狐話。頌曰：不昧不落，作么會？會得依前墮野狐。一夜涼風生畫角，滿船明月泛江湖。
臺州府天封覺禪師
上堂。在無生國里，還不是安居之處。萬仞懸崖之上，哪裡能夠停留。且看望空撒手，直下翻身一句，該怎麼說呢？人逢好事精神爽，入火真金色轉鮮。
成都府昭覺道祖首座
最初見到圓悟禪師，在『即心是佛』這句話下開悟。過了很久，圓悟禪師命他分座說法。一天，為大眾入室開示，有二十多人。道祖首座忽然問道：『生死到來如何迴避？』僧人沒有回答。道祖首座擲下拂子，忽然去世。眾人都很驚訝，趕緊稟告圓悟禪師。圓悟禪師趕到，召喚道：『祖首座！』道祖首座睜開眼睛看著他。圓悟禪師說：『抖擻精神透關去！』道祖首座點頭，最終去世。
南康府云居宗振首座
是丹丘人。跟隨圓悟禪師在云居山。一天仰望鐘閣，忽然契合證悟。有人詰問他，宗振首座用三首偈語回答。其中一首說：『我有一機，直下示伊。青天霹靂，電卷星馳。德山（Deshan）臨濟（Linji），棒喝徒施。不傳之妙，于汝何虧？』圓悟禪師見了非常高興。
曾經在墻上題寫道：『住在千峰最上層，年將耳順任騰騰。免教名字掛人齒，甘作今朝百䂐僧。』
樞密徐俯
字師川，號東湖居士。每次侍奉先龍圖，拜謁法昌禪師及靈源禪師，談論終日。徐俯公聽了，覺得沒什麼特別。等到法昌禪師去世，在笑談之間，徐俯公覺得很奇異，開始篤信佛法。後來父親去世，想到沒有什麼可以報答父母的恩情，於是命令靈源禪師回到孝址說法。靈源禪師登上法座，問答完畢后，說道：『各位仁者，就像龍圖公，平日裡讀萬卷書，就像用水來傳遞器物一樣。
【English Translation】 English version A Wild Fox Koan. A verse says: Not being obscured, not falling, how do you understand it? If you understand, you still fall into the wild fox realm. A cool breeze arises from the painted horn in the night, a full boat of bright moon floats on the rivers and lakes.
Tianfeng Jue Chan Master of Taizhou Prefecture
Entering the hall. In the land of non-birth, it is not yet a place of peaceful dwelling. On the cliff of ten thousand ren (unit of measurement), how can one stay? Let's see how to say the phrase of releasing the hand into the void and turning the body straight down? When people encounter good things, their spirits are refreshed; when entering fire, true gold becomes even more brilliant.
First Seat Daozu of Zhaojue Monastery in Chengdu Prefecture
Initially, he attained enlightenment under Yuanwu (Zen master) upon hearing the phrase 'The mind itself is Buddha'. After a long time, Yuanwu ordered him to share the seat and teach. One day, he entered the room to instruct the assembly, consisting of more than twenty people. The First Seat Daozu suddenly asked: 'When birth and death arrive, how do you avoid them?' No monk answered. The First Seat Daozu threw down his whisk and passed away suddenly. Everyone was astonished and quickly reported to Yuanwu. Yuanwu arrived and called out: 'First Seat Daozu!' The First Seat Daozu opened his eyes and looked at him. Yuanwu said: 'Rouse your spirit and pass through the barrier!' The First Seat Daozu nodded and then passed into silence.
First Seat Zongzhen of Yunju Monastery in Nankang Prefecture
He was a native of Danqiu. He followed Yuanwu at Yunju Mountain. One day, looking up at the bell tower, he suddenly attained realization. Someone questioned him, and the Seat responded with three verses. The last of which said: 'I have a mechanism, directly showing it to you. Blue sky thunderbolt, lightning flashes and stars race. Deshan (Deshan) and Linji (Linji), their shouts and blows are in vain. The subtlety that is not transmitted, what loss is it to you?' Yuanwu was very pleased upon seeing it.
He once wrote on the wall: 'Living on the highest layer of a thousand peaks, nearing sixty years old, letting it be. Avoiding having my name hung on people's teeth, willingly being a hundred-patch monk today.'
Grand Councilor Xu Fu
His courtesy name was Shichuan, and he was known as Layman Donghu. Every time he attended the late Longtu, he visited Dharma-chang (Zen master) and Lingyuan (Zen master), discussing all day. Duke Xu heard it and thought it was nothing special. When Dharma-chang passed away, he did so amidst laughter and conversation. Duke Xu found it strange and began to firmly believe in this path. Later, when his father passed away, thinking that there was nothing he could do to repay his parents' kindness, he ordered Lingyuan to return to the site of filial piety to preach. Lingyuan ascended the Dharma seat, and after the questions and answers, he said: 'Dear friends, just like Duke Longtu, who usually reads ten thousand volumes of books, it is like using water to pass through vessels.'
。涓滴不遺。且道。尋常著在甚麼處。而今舍識之後。者著萬卷書底。又卻向甚麼處著。公聞灑然有得。遂曰。吾無憾矣。源下座。問曰。學士適來見個甚麼。便恁么道。公曰。若有所見。則鈍置和尚去也。源曰。恁么則老僧不如。公曰。和尚是何心行。源大笑。
欽宗靖康年。為尚書外郎。與朝士同志者。掛缽天寧擇木堂。力參圓悟。悟亦喜其見地超邁。一日至書記寮。指悟頂相曰。者老漢。腳跟猶未點地在。悟䫌面曰。甕里何曾走卻鱉。公曰。且喜老漢腳跟點地。悟曰。莫謗他好。公休去。
郡王趙令矜
字表之。號超然居士。任南康。政平事簡。多與禪衲游。公堂間。為摩詰丈室。適圓悟居甌阜。公就其鉗錘。悟不少假。公固請。悟曰。此事要得相應。直須是大死一回始得。公默契。嘗自疏之。其略曰。家貧遭劫。誰知盡底不存。空屋無人。幾度賊來亦打。悟見。囑令加護。
紹興庚申冬。公與汪內翰藻。李參政邴。曾侍郎開。諧徑山謁大慧。慧聞至。乃令擊鼓入室。公欣然袖香趨之。慧曰。趙州洗缽盂話。居士作么生會。公曰。討甚麼碗。拂袖便出。慧起搊住曰。古人曏者里悟去。你因甚麼卻不悟。公擬對。慧𢮁之曰。討甚麼碗。公曰。還者老漢始得。
侍郎李彌遜
【現代漢語翻譯】 現代漢語譯本： 一滴也不遺漏。且說，通常落在什麼地方？如今捨棄了分別意識之後，這落在萬卷書底的東西，又該落在什麼地方？學士聽后豁然開悟，於是說，我沒有遺憾了。源禪師下座，問道：學士剛才見到了什麼，便這樣說？學士說：如果有所見，那就埋沒了和尚了。源禪師說：這樣說來，老僧不如你。學士說：和尚是怎樣的心境？源禪師大笑。
欽宗靖康年（1126-1127年），擔任尚書外郎。與朝中志同道合的人，在天寧寺擇木堂掛單，努力參究圓悟禪師。圓悟禪師也很欣賞他的見地超凡。一日來到書記寮，指著圓悟禪師的頂相說：這個老漢，腳跟還沒有點地。圓悟禪師反駁道：甕里哪裡跑得掉鱉？學士說：可喜老漢腳跟點地。圓悟禪師說：不要誹謗他，走吧。
郡王趙令矜（含義：郡王名號，趙令矜），字表之，號超然居士。任職南康，政事清平簡易，多與禪僧交往。在公堂間，佈置成摩詰（含義：唐代畫家王維，字摩詰）的丈室。適逢圓悟禪師住在甌阜，趙令矜便向他請教，圓悟禪師毫不客氣。趙令矜懇切請求，圓悟禪師說：這件事要得到相應，必須是大死一番才行。趙令矜默默領會。曾經自己寫過一篇疏文，大略是說：家貧遭受劫難，誰知徹底一無所有。空屋無人，幾次賊來也白打一場。圓悟禪師見到后，囑咐他好好守護。
紹興庚申年（1140年）冬天，趙令矜與汪內翰藻、李參政邴、曾侍郎開，一同到徑山拜見大慧禪師。大慧禪師聽說他們來了，便命令擊鼓請他們入室。趙令矜欣然拿著香跟了上去。大慧禪師說：趙州洗缽盂（含義：禪宗公案）這句話，居士怎麼理解？趙令矜說：討什麼碗？說完拂袖便走。大慧禪師起身抓住他說：古人在這裡悟道的，你為什麼卻不悟？趙令矜想要回答，大慧禪師喝道：討什麼碗？趙令矜說：還給那老漢才行。
侍郎李彌遜（含義：官職名，李彌遜）
【English Translation】 English version: Not a drop was left. And say, where does it usually land? Now, after abandoning discriminating consciousness, where should that which lands at the bottom of ten thousand books land? The scholar, hearing this, suddenly understood and said, 'I have no regrets.' Chan Master Yuan stepped down from his seat and asked, 'What did the scholar see just now that made him say that?' The scholar said, 'If I had seen something, I would be burying the monk.' Chan Master Yuan said, 'In that case, this old monk is not as good as you.' The scholar said, 'What is the state of mind of the monk?' Chan Master Yuan laughed loudly.
In the Jingkang era (1126-1127) of Emperor Qinzong, he served as a secretary of the Ministry of Personnel. Together with like-minded officials, he stayed at Tianning Temple's Zemu Hall, diligently studying with Chan Master Yuanwu. Yuanwu also admired his extraordinary insight. One day, he came to the secretariat and pointed to Yuanwu's crown, saying, 'This old man's feet have not yet touched the ground.' Yuanwu retorted, 'How can a turtle escape from a jar?' The scholar said, 'Congratulations, old man, your feet have touched the ground.' Yuanwu said, 'Don't slander him, leave now.'
Prince Zhao Lingjin (meaning: Prince's title, Zhao Lingjin), styled Biao Zhi, named himself Layman Chao Ran. He served in Nankang, where the government was peaceful and simple, and he often associated with Chan monks. In the public hall, he arranged a Mojie (meaning: Tang Dynasty painter Wang Wei, styled Mojie) studio. When Chan Master Yuanwu resided in Oufu, Zhao Lingjin sought his guidance, and Yuanwu was not lenient. Zhao Lingjin earnestly requested, and Yuanwu said, 'This matter requires resonance; one must experience a great death to achieve it.' Zhao Lingjin silently understood. He once wrote a memorial, which roughly stated: 'My family was poor and suffered robbery; who knew that nothing would be left in the end? The empty house is uninhabited; several times, thieves came but gained nothing.' Yuanwu saw it and instructed him to protect it well.
In the winter of the Gengshen year (1140) of the Shaoxing era, Zhao Lingjin, along with Wang Neihan Zao, Li Chancellor Bing, and Zeng Vice Minister Kai, visited Chan Master Dahui at Jingshan. When Dahui heard of their arrival, he ordered the drum to be beaten to invite them into the room. Zhao Lingjin happily followed with incense in his sleeves. Dahui said, 'How does the layman understand the story of Zhaozhou Washing the Bowl (meaning: a Zen koan)?' Zhao Lingjin said, 'What bowl are you looking for?' He then flicked his sleeves and left. Dahui got up and grabbed him, saying, 'The ancients attained enlightenment here; why haven't you?' Zhao Lingjin was about to answer, but Dahui shouted, 'What bowl are you looking for?' Zhao Lingjin said, 'It must be returned to that old man.'
Vice Minister Li Mison (meaning: Official title, Li Mison)
號普現居士。少時讀書。五行俱下。年十八。中鄉舉。登第京師。旋歷華要。二十八。為中書舍人。入圓悟室。一日早朝回。至天津橋馬躍。忽有省。通身汗流。直造天寧。適悟出門。遙見便喚曰。中書。且喜大事了畢。公厲聲曰。和尚眼華作么。悟喝。公亦喝。於是機鋒迅捷。凡與悟問答。當機不讓。后遷吏部。乞祠祿歸閩連江。筑庵自娛。忽一日示微恙。遽索浴。浴畢趺坐。書偈曰。謾說從來牧護。今日分明呈露。虛空拶倒須彌。說甚向上一路。擲筆而逝。
覺庵道人祖氏
建寧游察院侄女也。幼志不出適。留心祖道。于圓悟示眾語下。瞭然明白。悟曰。更須飏卻所見。始得自由。祖答偈曰。露柱抽橫骨。虛空弄爪牙。直饒玄會得。猶是眼中沙。
令人本明
號明室。自機契圓悟。遍參名宿。皆蒙印可。紹興庚申二月望。親書三偈。寄草堂清。微露謝世之意。至旬末。別親里而終。草堂為䟦其偈。刊行於世。大慧嘗垂語發揚之。其偈曰。不識煩惱是菩提。若隨煩惱是愚癡。起滅之時須要會。鷂過新羅人不知。不識煩惱是菩提。凈華生淤泥。人來問我若何為。吃粥吃飯了洗缽盂。莫管他。莫管他。終日癡憨算海沙。要識本來真面目。便是祖師一木叉。道不得底叉下死。道得底也叉下死。畢
【現代漢語翻譯】 現代漢語譯本： 普現居士，年輕時讀書，對五行學說都有涉獵。十八歲時，中了鄉試舉人，進京參加會試也順利通過，之後歷任顯要官職。二十八歲時，擔任中書舍人。他曾向圓悟禪師求教。一天早朝後回家，走到天津橋時，馬突然驚跳，他因此有所領悟，全身汗流浹背。他直接去天寧寺拜訪圓悟禪師，恰好圓悟禪師出門，遠遠看見他就喊道：『中書，可喜可賀，大事已經了結！』 普現居士厲聲說：『和尚你眼花了不成？』 圓悟禪師大喝一聲，普現居士也跟著大喝一聲。從此以後，他機鋒敏捷，凡是與圓悟禪師問答，都毫不相讓。後來升任吏部官員，請求辭官回福建連江，建造庵堂自娛。有一天，他略感不適，立刻要求沐浴。沐浴完畢后，他盤腿而坐，寫下偈語說：『休要再說從來的牧護，今日分明將它呈露。即使將虛空壓倒須彌山（佛教名山，意為宇宙中心），又有什麼可說的呢？更不用說那向上一路了。』 寫完后，他扔下筆就去世了。
覺庵道人祖氏，是建寧游察院官員的侄女。她從小立志不嫁人，專心研究佛法。在聽圓悟禪師開示時，她瞭然明白。圓悟禪師說：『更需要拋棄你所見到的，才能獲得自由。』 祖氏回答偈語說：『露柱（寺院中常見的柱子）抽出橫骨，虛空舞動爪牙。即使玄妙地領會了，也還是眼中的沙子。』
令人本明，號明室。自從與圓悟禪師機緣相合后，他遍訪名師，都得到他們的認可。紹興庚申年（1140年）二月十五，他親手寫下三首偈語，寄給草堂清禪師，隱約透露出謝世之意。到了下旬，他與親友告別後去世。草堂清禪師為他的偈語寫了跋文，並將它刊行於世。大慧禪師也曾加以讚揚。他的偈語是：『不認識煩惱就是菩提（佛教術語，意為覺悟），如果跟隨煩惱就是愚癡。在煩惱生起和滅去的時候，一定要明白。就像鷂鷹飛過新羅（古代朝鮮國名），人們卻不知道。』 『不認識煩惱就是菩提，清凈的蓮花從淤泥中生長出來。如果有人問我應該怎麼做，那就吃粥吃飯後洗缽盂（佛教僧侶的食器）。』 『不要管他，不要管他，整天癡癡地計算海沙。想要認識本來真正的面目，那就是祖師的一木叉（佛教用具）。』 『說不得的，在木叉下死去；說得的，也在木叉下死去。』 完畢
【English Translation】 English version: Layman Puxian, in his youth, studied extensively, including the Five Elements. At the age of eighteen, he passed the provincial examination and entered the capital for the metropolitan examination, which he also passed. Subsequently, he held important official positions. At twenty-eight, he became a drafter in the Imperial Secretariat. He sought instruction from Zen Master Yuanwu. One day, after returning from the early court session, his horse suddenly jumped on the Tianjin Bridge, leading to a moment of enlightenment. He was covered in sweat. He went directly to Tianning Temple to visit Zen Master Yuanwu, who happened to be leaving. Seeing him from afar, Yuanwu called out, 'Drafter, congratulations, the great matter is settled!' Layman Puxian sternly replied, 'Are you seeing things, monk?' Yuanwu shouted, and Puxian shouted back. From then on, he was quick-witted, and in all his dialogues with Yuanwu, he was never outdone. Later, he was promoted to an official in the Ministry of Personnel and requested to retire to Lianjiang, Fujian, where he built a hermitage for his own enjoyment. One day, feeling slightly unwell, he immediately asked for a bath. After bathing, he sat in the lotus position and wrote a verse: 'Cease speaking of the protection from the past; today, it is clearly revealed. Even if you crush Mount Sumeru (a sacred mountain in Buddhism, representing the center of the universe) against the void, what is there to say? Not to mention the path beyond.' After finishing, he threw down his brush and passed away.
Taoist Ju'an, whose family name was Zu, was the niece of an inspector in Jianning. From a young age, she was determined not to marry and devoted herself to studying Buddhism. Upon hearing Zen Master Yuanwu's teachings, she understood clearly. Yuanwu said, 'You must discard what you have seen to gain freedom.' Zu replied with a verse: 'The pillar draws out horizontal bones, the void wields claws and teeth. Even if you understand it profoundly, it is still sand in your eyes.'
Lingren Benming, also known as Mingshi, after finding accord with Zen Master Yuanwu, visited many famous teachers and received their approval. On the fifteenth day of the second month of the Gengshen year of Shaoxing (1140 AD), he personally wrote three verses and sent them to Zen Master Caotang Qing, subtly hinting at his intention to pass away. Towards the end of the month, he bid farewell to his relatives and friends and passed away. Zen Master Caotang Qing wrote a postscript for his verses and published them. Zen Master Dahui also praised them. His verses are: 'Not knowing that afflictions are Bodhi (a Buddhist term for enlightenment), following afflictions is foolishness. When afflictions arise and cease, you must understand. It's like a hawk flying over Silla (an ancient Korean kingdom), and people don't know.' 'Not knowing that afflictions are Bodhi, a pure lotus grows from the mud. If someone asks me what to do, then eat porridge and rice and wash the bowl (a Buddhist monk's eating utensil).' 'Don't mind him, don't mind him, foolishly counting the sand of the sea all day long. If you want to know your original true face, it is the one wooden staff (a Buddhist implement) of the patriarchs.' 'Those who cannot speak die under the staff; those who can speak also die under the staff.' Finished.
竟如何。不許夜行。投明須到。
成都府范縣君者
嫠居常坐不臥。聞圓悟住昭覺。往禮拜。請示入道因緣。悟令看不是心不是佛不是物是個甚麼。久無所契。范泣告悟曰。和尚有何方便。令某易會。悟曰。卻有個方便。遂令祇看是個甚麼。後有省曰。元來恁么地近那。
太平勤禪師法嗣
常德府文殊正導禪師
眉州丹棱徐氏子。年三十得度。詣成都習唯識。自以為至。同舍詰之曰。三界唯心。萬法唯識。今目前萬象摐然。心識安在。師茫然不知對。遂出關。周流江淮。既抵舒之太平。聞佛鑒夜參。舉柏樹子話。至覺鐵㭰云。先師無此語。莫謗先師好。因大疑。提撕既久。一旦豁然。趨丈室敘所悟。鑒見來。便閉卻門。師曰。和尚莫謾某甲。鑒曰。十方無壁落。何不入門來。師以拳擉破窗紙。鑒即開門。搊住曰。道道。師以兩手捧鑒頭。作口啐而出。遂呈偈多。趙州有個柏樹話。禪客相傳遍天下。多是摘葉與尋枝。不能直向根源㧞。覺公說道無此語。正是惡言當面罵。禪人若具通方眼。好向此中辨真假。鑒然之。後命分座。襄守請開法天寧。未幾。擢大別之文殊。
上堂。師子顰呻。像王哮吼。雲門北斗里藏身。白雲因何喚作手。三世諸佛不能知。貍奴白牯卻知有。且道。作么
【現代漢語翻譯】 竟如何？不許夜行，投明須到。
成都府的范縣君，
守寡居住，常坐不臥。聽說圓悟禪師住在昭覺寺，前去禮拜，請求開示入道的因緣。圓悟禪師讓她參看『不是心，不是佛，不是物，是個什麼？』很久都沒有領悟。范縣君哭著告訴圓悟禪師說：『和尚有什麼方便，能讓弟子容易領會？』圓悟禪師說：『倒有個方便，就讓你看是個什麼。』後來有所領悟說：『原來這麼近啊！』
太平勤禪師的法嗣
常德府文殊正導禪師
是眉州丹棱徐氏之子，三十歲時出家。到成都學習唯識宗，自認為學到了精髓。同住的人詰問他說：『三界唯心，萬法唯識，現在眼前的萬象如此清晰，心識在哪裡？』禪師茫然不知如何回答。於是離開寺院，周遊江淮一帶。到達舒州太平寺時，聽到佛鑒禪師夜間參禪，舉柏樹子的話頭，說到覺鐵㭰禪師說：『先師沒有這句話，不要誹謗先師。』因此大起疑惑，提撕很久。一天忽然開悟，跑到丈室敘述所悟。佛鑒禪師看見他來，就關上門。禪師說：『和尚不要欺騙弟子。』佛鑒禪師說：『十方沒有墻壁，為什麼不入門來？』禪師用拳頭捅破窗戶紙，佛鑒禪師立即開門，抓住他說：『說！說！』禪師用兩手捧住佛鑒禪師的頭，做出要啐的樣子。於是呈上偈語：『趙州有個柏樹話，禪客相傳遍天下。多是摘葉與尋枝，不能直向根源㧞。覺公說道無此語，正是惡言當面罵。禪人若具通方眼，好向此中辨真假。』佛鑒禪師認可了他。後來命他分座說法。襄守請他到天寧寺開法。不久，被提拔到大別山的文殊寺。
上堂說法：『師子顰呻，像王哮吼，雲門在北斗里藏身。白雲為什麼叫做手？三世諸佛不能知，貍奴白牯卻知有。』且道，作么生？
【English Translation】 What then? No night travel allowed. Must arrive by dawn.
Fan Xianjun of Chengdu Prefecture,
A widow, she always sat and did not lie down. Hearing that Yuanwu (圜悟, a Chan master) resided at Zhaojue Temple (昭覺寺), she went to pay respects and asked for guidance on the cause and conditions for entering the Tao. Yuanwu instructed her to contemplate 'What is it that is not mind, not Buddha, not thing?' For a long time, she had no realization. Fan wept and told Yuanwu, 'What expedient means does the master have to make it easier for me to understand?' Yuanwu said, 'There is an expedient means, which is to simply contemplate what it is.' Later, she had an awakening and said, 'So it was so close!'
Dharma heir of Chan Master Taiping Qin (太平勤)
Chan Master Zhengdao (正導) of Wenshu (文殊) Temple in Changde Prefecture,
Was a son of the Xu family of Danleng in Meizhou. He became a monk at the age of thirty. He went to Chengdu to study the Vijnanavada (唯識) school, considering himself to have reached its essence. A fellow resident questioned him, 'The three realms are only mind, and all dharmas are only consciousness. Now, the myriad phenomena before our eyes are so clear. Where is the mind and consciousness?' The master was at a loss for words. Thereupon, he left the temple and traveled around the Jianghuai area. When he arrived at Taiping Temple in Shuzhou, he heard Fojian (佛鑒, a Chan master) during the night meditation, citing the koan of the cypress tree. When he reached the part where Jue Tiezhu (覺鐵㭰, a Chan master) said, 'The former master did not say this. It is best not to slander the former master,' he became greatly doubtful and contemplated it for a long time. One day, he suddenly awakened and ran to the abbot's room to describe his realization. Fojian saw him coming and immediately closed the door. The master said, 'Master, do not deceive me.' Fojian said, 'The ten directions have no walls. Why not enter?' The master broke the window paper with his fist. Fojian immediately opened the door, grabbed him, and said, 'Speak! Speak!' The master held Fojian's head with both hands, making a spitting gesture. Thereupon, he presented a verse: 'Zhaozhou (趙州, a Chan master) has a cypress tree koan, which Chan practitioners transmit throughout the world. Most are picking leaves and searching for branches, unable to directly uproot the source. Juegong (覺公) said there is no such saying, which is like cursing to one's face. If Chan practitioners have penetrating eyes, they should discern the truth and falsehood in this.' Fojian approved of him. Later, he was ordered to share the seat and teach. The Xiang governor invited him to open the Dharma at Tianning Temple (天寧寺). Before long, he was promoted to Wenshu Temple on Dabie Mountain.
Ascending the hall, he said: 'The lion frowns and groans, the elephant king roars. Yunmen (雲門, a Chan master) hides in the Big Dipper. Why is the white cloud called a hand? The Buddhas of the three worlds cannot know, but the tabby cat and the white cow know.' Tell me, what to do?
生是他知有底事。雨打梨花蛺蝶飛。風吹柳絮毛毬走。
上堂。拈拄杖。直上指曰。刺破憍尸迦腳跟。卓一下曰。卓碎閻羅王頂骨。乃指東畔曰。穿過東海鯉魚眼睛。指西畔曰。塞卻西王母鼻孔。且道。總不恁么時如何。今年雨水多。各宜頻曬㫰。
宣和改元己亥。下詔改僧為德士。師上堂曰。祖意西來事。今朝特地新。昔為比丘相。今作老君形。鶴氅披銀褐。頭包蕉葉巾。林泉無事客。兩度受君恩。所以道。欲識佛性義。當觀時節因緣。且道。即今是甚麼時節。毗盧遮邢。頂戴寶冠。為顯真中有俗。文殊老叟。身披鶴氅。且要俯順時宜。一人既爾。眾人亦然。大家成立叢林。喜得群仙聚會。共酌迷仙酎。同唱步虛詞。或看靈寶度人經。或說長生不死藥。琴彈月下。指端發太古之音。棋佈軒前。妙著出神機之外。進一步。便到大羅天上。退一步。卻入九幽城中。祇如不進不退一句。又作么生道。直饒羽化三清路。終是輪迴一幻身。
庚子九月復僧。上堂。不掛田衣著羽衣。老君形相頗相宜。一年半內閑思想。大底興衰各有時。我佛知法有難。教中明載。無不委知。魔得伺便。惑亂正宗。鐃鈸停音。缽盂添足。多般矯詐。欺罔聖君。所賴我皇聖德聖明。不忘付囑。特賜宸章。仍還僧像。重新披削。實
【現代漢語翻譯】 現代漢語譯本：他出生時就知道自己要做什麼。就像雨打梨花，蝴蝶飛舞；風吹柳絮，毛球滾動。
上堂說法。拿起拄杖，直指上方說：『刺破帝釋天（憍尸迦，佛教護法神）的腳跟！』用力一擊說：『擊碎閻羅王（閻羅王，掌管地獄的神）的頭蓋骨！』然後指向東邊說：『穿過東海鯉魚的眼睛！』指向西邊說：『堵住西王母（西王母，中國神話中的女神）的鼻孔！』那麼，如果完全不是這樣，又該如何呢？今年雨水多，大家應該勤曬衣物。
宣和（宋徽宗年號，1119-1125）改元己亥（1119），下詔將僧人改為德士（道士）。師父上堂說法：『祖師西來傳法的真意，今天特別煥然一新。過去是比丘（比丘，佛教出家男眾）的形象，現在變成了老君（老君，道教始祖）的模樣。身披鶴氅（鶴氅，用鳥羽織成的外套）和銀褐色的袈裟，頭戴芭蕉葉做的頭巾。作為林泉間無所事事的客人，兩次受到皇上的恩惠。』所以說：『想要了解佛性的真義，應當觀察時節因緣。』那麼，現在是什麼時節呢？毗盧遮那佛（毗盧遮那佛，釋迦牟尼佛的法身）頭戴寶冠，是爲了顯示真理中也有世俗的一面。文殊菩薩（文殊菩薩，佛教四大菩薩之一）像個老頭，身披鶴氅，是爲了順應時宜。一個人是這樣，大家也一樣。大家一起建立叢林，高興地看到眾仙聚會。一起品嚐迷仙酎（迷仙酎，傳說中的美酒），同唱步虛詞（步虛詞，道教的歌詞）。或者閱讀靈寶度人經（靈寶度人經，道教經典），或者講述長生不老藥。在月光下彈琴，指尖發出太古的聲音。在屋前下棋，精妙的棋著超出神機的預料。進一步，便到達大羅天（大羅天，道教的最高境界）。退一步，卻進入九幽城（九幽城，地獄）。如果是不進不退，又該怎麼說呢？即使羽化成仙，最終還是輪迴中的一個幻身。
庚子（1120）九月恢復僧人身份。上堂說法：『不穿袈裟穿羽衣，老君的形象很相宜。一年半的時間裡，閒來無事地思考，大概興衰都有各自的時節。』我佛知道佛法有難，佛經中明確記載，沒有不知道的。魔（魔，佛教中障礙修行的惡勢力）得便伺機作亂，迷惑正宗。鐃鈸（鐃鈸，佛教法器）停止了聲音，缽盂（缽盂，僧人化緣的食器）上添了腳。用各種各樣的虛假手段，欺騙聖明的君主。所幸我皇上聖德聖明，不忘佛的囑託，特賜詔書，恢復僧人的形象，重新剃度。
【English Translation】 English version: From birth, he knew what he was meant to do. Like pear blossoms beaten by rain, butterflies flutter; willow catkins blown by the wind, woolly balls roll.
Ascending the hall to preach. He picked up his staff and pointed directly upwards, saying: 'Pierce the heel of Īndra (Śakra, the ruler of the Trāyastriṃśa Heaven in Buddhism)!' He struck down hard, saying: 'Shatter the skull of King Yama (Yama, the lord of death)!' Then he pointed to the east, saying: 'Pierce through the eye of the carp in the Eastern Sea!' He pointed to the west, saying: 'Block the nostrils of the Queen Mother of the West (Xiwangmu, a goddess in Chinese mythology)!' So, if it is not like this at all, what should be done? This year there is much rain, everyone should frequently sun their clothes.
In the first year of the Xuanhe era (1119-1125) of the Song Dynasty (1119), an edict was issued to change monks into Taoist priests. The master ascended the hall and said: 'The true meaning of the patriarch's coming from the West to transmit the Dharma is especially new today. In the past, it was the image of a Bhikṣu (Bhikṣu, a Buddhist monk), now it has become the appearance of Laozi (Laozi, the founder of Taoism). Wearing a crane cloak (hechang, a cloak made of bird feathers) and a silver-brown kasaya, with a turban made of banana leaves on the head. As a carefree guest in the forests and springs, I have twice received the emperor's grace.' Therefore, it is said: 'If you want to understand the meaning of Buddha-nature, you should observe the conditions of the times.' So, what time is it now? Vairocana Buddha (Vairocana, the Dharmakaya of Shakyamuni Buddha) wears a jeweled crown, in order to show that there is also a secular aspect in the truth. Mañjuśrī Bodhisattva (Mañjuśrī, one of the Four Great Bodhisattvas in Buddhism) is like an old man, wearing a crane cloak, in order to comply with the times. If one person is like this, everyone is the same. Everyone establishes a monastery together, happily seeing the gathering of immortals. Together they taste the intoxicating Immortal Brew, and sing the Walking the Void Lyrics. Or read the Lingbao Salvation Scripture, or talk about the elixir of immortality. Playing the zither under the moonlight, the fingertips emit the sound of ancient times. Playing chess in front of the house, the wonderful moves exceed the expectations of divine calculation. Take one step forward, and you will reach the Great Lo Heaven (Daluo Heaven, the highest realm in Taoism). Take one step back, and you will enter the Ninefold Dark City (Jiuyou City, hell). If it is neither advancing nor retreating, what should be said? Even if you ascend to immortality, it is still an illusory body in reincarnation.
In the ninth month of the Gengzi year (1120), the status of monks was restored. Ascending the hall to preach: 'Not wearing the kasaya, but wearing a feather coat, the image of Laozi is quite suitable. In the year and a half of leisure, thinking idly, generally speaking, rise and fall each have their own seasons.' My Buddha knows that the Dharma has difficulties, and it is clearly recorded in the scriptures, there is no one who does not know. The demons (Mara, evil forces that hinder practice in Buddhism) take the opportunity to cause chaos, confusing the orthodox teachings. The cymbals (naobo, Buddhist instruments) stopped sounding, and feet were added to the alms bowls (bōyú, a bowl used by monks to beg for alms). Using all kinds of false means, deceiving the wise ruler. Fortunately, my emperor is virtuous and wise, not forgetting the Buddha's entrustment, and specially bestowed an edict, restoring the image of monks, and re-ordaining them.
謂寒灰再焰。枯木重榮。迷仙酎。變為甘露瓊漿。步虛詞。翻作還鄉曲子。放下銀木簡。拈起尼師壇。昨朝稽首擎拳。今日和南不審。祇改舊時相。不改舊時人。敢問大眾。作么生是舊時人。良久曰。秋風也解嫌狼藉。吹盡當年道教灰。
建炎己酉春。示眾。舉臨濟入滅囑三聖因緣曰。正法眼藏瞎驢滅。臨濟何曾有是說。今古時人皆妄傳。不信但看后三月。至閏三月。鐘相叛。其徒欲舉師南奔者。師曰。學道所以了生死。何避之有。賊至。師竟被害。血皆白乳。賊駭驚。悔而去(師之視生死。可謂如夢幻矣)。
韶州府南華知昺禪師
蜀之永康人。初行腳。離鄉未久。聞受業一夕遺火成灰燼。師得書。擲之於地曰。徒亂人意耳。其為人嚴冷。諸方謂之昺鐵面。上堂。此事最希奇。不礙當頭說。東鄰田舍翁。隨例得一橛。非唯貫聲色。亦乃應時節。若問是何宗。八字不著人。擊禪床。下座。
上堂。日日說時時舉。似地擎山爭幾許。隴西鸚鵡得人憐。大都祇為能言語。休思惟帶伴侶。智者聊聞猛提取。更有一般事大奇。貓兒偏解捉老鼠。下座。
上堂。以拄杖向空中攪曰。攪長河為酥酪。鰕蟹猶自眼搭眵。卓一下曰。變大地作黃金。窮漢依前赤骨力。為復自家無分。為復不肯承當。可中
【現代漢語翻譯】 現代漢語譯本 所謂寒冷的灰燼再次燃起火焰，枯萎的樹木重新煥發生機。使人沉迷的仙酒，變成了甘甜的甘露瓊漿。步虛的詞句，翻作了還鄉的曲子。放下銀木簡，拿起尼師壇（坐具）。昨天還稽首擎拳，今天就和南（佛教禮儀，合掌致敬）不審（禪宗用語，表示疑問或探究）。只是改變了舊時的外表，沒有改變舊時的人。敢問各位，什麼是舊時的人？良久后說，秋風也嫌棄狼藉，吹盡了當年道教的灰燼。
建炎己酉年（1129年）春天，對大眾開示。舉臨濟（臨濟義玄，禪宗大師）入滅時囑託三聖（三聖慧然，臨濟弟子）的因緣說：『正法眼藏（佛法精髓）被瞎驢滅了，臨濟（臨濟義玄，禪宗大師）何曾說過這樣的話？現在和過去的人都妄加傳言，不相信的話就看三個月后。』到了閏三月，鐘相（鐘相，宋朝農民起義領袖）叛亂，他的徒弟想帶著禪師向南逃奔。禪師說：『學道是爲了了脫生死，為什麼要逃避呢？』賊人到了，禪師最終被害，流出的血都是白色的乳狀。賊人驚駭，後悔而離去（禪師看待生死，真可謂如夢幻一般）。
韶州府南華知昺禪師
是蜀地永康人。最初行腳雲遊，離開家鄉沒多久，聽說受業的寺廟一夜之間失火，化為灰燼。禪師得到書信，扔在地上說：『只是擾亂人心罷了。』他為人嚴厲冷峻，各處都稱他為昺鐵面。上堂說法：『此事最稀奇，不妨當頭說。東邊的鄰居老農，也隨隨便便得到一橛（指佛法）。不僅僅貫通聲色，也能應時應節。如果問是什麼宗派，八字不著人（指不落入言詮）。』擊打禪床，下座。
上堂說法：『日日說，時時舉，好像大地承載山嶽，能爭多少呢？隴西的鸚鵡被人憐愛，大多隻是因為能說話。』不要思惟，不要帶伴侶，智者稍微聽到就猛然提取。還有一種事情非常奇特，貓兒偏偏會捉老鼠。下座。
上堂說法：用拄杖向空中攪動說：『攪動長河成為酥酪，蝦蟹仍然自己眼皮搭拉著。』用拄杖敲擊一下說：『變大地作黃金，窮漢依舊赤貧。』是自家沒有份，還是不肯承擔？可以嗎？
【English Translation】 English version It is said that cold ashes rekindle flames, and withered trees regain their glory. The intoxicating immortal brew transforms into sweet nectar and jade liquid. The verses of the celestial dance turn into melodies of returning home. Lay down the silver wooden tablet and pick up the nisādana (sitting cloth). Yesterday, we bowed and raised our fists in respect; today, we offer our respectful salutations (He Nan, a Buddhist greeting with palms together) without questioning (Bu Shen, a Zen term indicating inquiry or exploration). Only the old appearance has changed, not the old person. May I ask everyone, what is the old person? After a long silence, he said, 'The autumn wind also dislikes the mess, blowing away the ashes of Taoism from that year.'
In the spring of Jianyan Jiyou year (1129 AD), he addressed the assembly. He cited the story of Linji's (Linji Yixuan, a Zen master) passing away and entrusting Sansheng (Sansheng Huiran, Linji's disciple): 'The treasury of the true Dharma eye (Zhengfa Yanzang, the essence of Buddhism) was destroyed by a blind donkey. Linji (Linji Yixuan, a Zen master) never said such a thing. People of the present and past have all transmitted it falsely. If you don't believe it, just wait and see three months later.' In the intercalary third month, Zhong Xiang (Zhong Xiang, a peasant uprising leader in the Song Dynasty) rebelled, and his followers wanted to take the master and flee south. The master said, 'Studying the Way is to end birth and death, why should we avoid it?' When the bandits arrived, the master was eventually killed, and the blood that flowed was all white and milky. The bandits were shocked, regretted it, and left (The master's view of life and death can be described as dreamlike).
Chan Master Zhi Bing of Nanhua Temple in Shaozhou Prefecture
He was a native of Yongkang in Shu. Initially, he traveled as a mendicant monk. Not long after leaving his hometown, he heard that the temple where he had received ordination had been destroyed by fire overnight. The master received the letter, threw it on the ground, and said, 'It only disturbs people's minds.' He was strict and stern, and everywhere called him 'Iron Face Bing'. He ascended the hall and said, 'This matter is most rare, it doesn't hurt to speak directly. The old farmer next door also casually gets a piece (referring to the Dharma). Not only does it penetrate sound and form, but it also responds to the times. If you ask what sect it is, the eight characters do not touch people (referring to not falling into verbal expression).' He struck the Zen bed and descended from the seat.
Ascending the hall, he said, 'Speaking daily, raising it constantly, how much can it contend, like the earth bearing the mountains? The parrot of Longxi is loved by people, mostly just because it can speak.' Do not think, do not bring companions, the wise quickly extract it upon hearing. There is also a very strange thing, the cat happens to catch mice. Descending from the seat.
Ascending the hall, he stirred the air with his staff, saying, 'Stirring the long river into ghee, the shrimp and crabs still droop their eyelids.' He struck once with the staff, saying, 'Transforming the great earth into gold, the poor man is still naked and powerless.' Is it because we have no share, or because we are unwilling to take responsibility? Is it possible?
有個漢。荷負得行。多少人失錢遭罪。再卓一下曰。還會么。寶山到也須開眼。勿使忙忙空手回。
上堂。春光爛熳華爭發。子規啼落西山月。憍梵波提長吐舌。底事分明向誰說。嗄。
上堂。迷不自迷。對悟立迷。悟不自悟。因迷說悟。所以悟為迷之體。迷為悟之用。迷悟兩無從。箇中無別共。無別共撥不動。祖師不將來。鼻孔千斤重。
長沙府龍牙智才禪師
舒州施氏子。服勤佛鑒。局務不辭難。晚至黃龍。適死心在三門。問所從來。稱名知為太平才莊主。翌日入室。死心問。會得最初句。便會末後句。會得末後句。便會最初句。最初末後。拈放一邊。百丈野狐話。作么生會。師曰。入戶已知來見解。何須更舉轢中泥。心曰。新長老死在上座手裡也。師曰。語言雖有異。至理且無差。心曰。如何是無差底事。師曰。不扣黃龍角。焉知頷下珠。心便打。
初住嶽麓。上堂。僧問。德山棒臨濟喝。今日請師為拈掇。師曰。蘇嚕囌嚕。曰蘇嚕囌嚕。還有西來意也無。師曰。蘇嚕囌嚕。叢林因呼為才蘇嚕。
后遷龍牙。欽宗登位。眾官請上堂。祝香罷。就座拈拄杖。卓一下曰。朝奉䟽中道。本來奧境。諸佛妙場。適來拄杖子。已為諸人說了也。於斯悟去。理無不顯。事無不周。如或
【現代漢語翻譯】 現代漢語譯本： 有個人啊。揹負著東西艱難地行走。有多少人因為失去錢財而遭受苦難。再敲一下禪床說，還會這樣嗎？到了寶山也要睜開眼睛，不要白白地空手而回。
上堂說法。春天的景色絢爛多彩，各種花爭相開放，杜鵑鳥啼叫著，聲音傳到西山邊。憍梵波提（Gavaṃpati，佛陀弟子，以反芻著稱）長長地吐著舌頭，這其中的道理究竟要向誰說呢？啊！
上堂說法。迷惑不是自己造成的，而是因為對悟的執著才產生迷惑。覺悟也不是自己產生的，而是通過迷惑才能認識覺悟。所以說，覺悟是迷惑的本體，迷惑是覺悟的作用。迷惑和覺悟兩者都無從尋覓，其中沒有分別和共同。沒有分別和共同也無法撥動，祖師沒有傳下來，鼻孔像有千斤重。
長沙府的龍牙智才禪師
是舒州施家之子。勤勞地在佛鑒禪師處服侍，處理事務不辭辛苦。後來到了黃龍寺，恰逢死心禪師在三門。死心禪師問他從哪裡來，他報上姓名，才知道是太平才莊主。第二天入室請教，死心禪師問：『領會了最初一句，便能領會最後一句；領會了最後一句，便能領會最初一句。最初和最後，都放到一邊，百丈野狐（指錯誤的知見）的話，你如何理解？』智才禪師說：『剛進門就已經知道您的見解，何須再舉起車輪碾過的泥土？』死心禪師說：『新長老死在你的手裡了。』智才禪師說：『語言雖然有所不同，但至理並沒有差別。』死心禪師說：『如何是沒有差別的道理？』智才禪師說：『不敲打黃龍的角，怎麼知道他下巴下的寶珠？』死心禪師便打了他。
最初住在嶽麓寺，上堂說法。有僧人問：『德山（Deshan Xuanjian）的棒和臨濟（Linji Yixuan）的喝，今天請您來評判。』智才禪師說：『蘇嚕囌嚕。』僧人說：『蘇嚕囌嚕，還有達摩祖師西來的意義嗎？』智才禪師說：『蘇嚕囌嚕。』因此叢林中稱他為才蘇嚕。
後來遷到龍牙寺。欽宗（1126-1127）登基，眾官員請他上堂說法。祝香完畢，就座拿起拄杖，敲了一下說：『朝奉的奏疏中說，本來是奧妙的境界，諸佛的殊勝道場。剛才這拄杖，已經為各位說了。』如果能在這裡領悟，道理沒有不顯現的，事情沒有不周全的。如果……'
【English Translation】 English version: There was a man. Carrying a burden and walking with difficulty. How many people lose money and suffer. He tapped the meditation platform again and said, 'Will it happen again?' Even when you arrive at Treasure Mountain, you must open your eyes, don't return empty-handed in a hurry.
Ascending the hall to preach. The spring scenery is bright and colorful, all kinds of flowers are blooming, the cuckoo is singing, and the sound reaches the edge of the Western Mountains. Gavaṃpati (a disciple of the Buddha, known for ruminating) sticks out his tongue for a long time, to whom should he speak the truth in this? Ah!
Ascending the hall to preach. Delusion is not self-caused, but delusion arises from attachment to enlightenment. Enlightenment is not self-generated, but enlightenment can only be recognized through delusion. Therefore, enlightenment is the substance of delusion, and delusion is the function of enlightenment. Both delusion and enlightenment cannot be found, there is no difference or commonality in them. No difference or commonality cannot be moved, the patriarch did not pass it down, the nostrils are as heavy as a thousand pounds.
Zen Master Longya Zhicai of Changsha Prefecture
He was the son of the Shi family in Shuzhou. He diligently served Zen Master Fojian, and did not hesitate to handle affairs. Later, he arrived at Huanglong Temple, where Zen Master Sixin was in the Sanmen. Zen Master Sixin asked him where he came from. He reported his name, and then he knew that he was the owner of Taiping Cai Manor. The next day, he entered the room to ask for advice. Zen Master Sixin asked: 'If you understand the first sentence, you can understand the last sentence; if you understand the last sentence, you can understand the first sentence. Put the first and the last aside, how do you understand the words of the fox of Baizhang (referring to wrong views)?' Zen Master Zhicai said: 'As soon as I entered the door, I already knew your views, why do I need to raise the mud that the wheels have rolled over?' Zen Master Sixin said: 'The new elder is dead in your hands.' Zen Master Zhicai said: 'Although the language is different, the ultimate truth is not different.' Zen Master Sixin said: 'What is the undifferentiated truth?' Zen Master Zhicai said: 'If you don't knock on the horn of Huanglong, how can you know the pearl under his chin?' Zen Master Sixin then hit him.
Initially living in Yuelu Temple, he ascended the hall to preach. A monk asked: 'Deshan's (Deshan Xuanjian) stick and Linji's (Linji Yixuan) shout, today I ask you to judge.' Zen Master Zhicai said: 'Sulu Sulu.' The monk said: 'Sulu Sulu, is there also the meaning of Bodhidharma's coming from the West?' Zen Master Zhicai said: 'Sulu Sulu.' Therefore, the Sangha called him Cai Sulu.
Later, he moved to Longya Temple. Emperor Qinzong (1126-1127) ascended the throne, and the officials asked him to ascend the hall to preach. After the incense offering was completed, he sat down and picked up the staff, tapped it and said: 'The memorial of Chaofeng said, originally it is a mysterious realm, the wonderful field of all Buddhas. Just now this staff has already spoken to you all.' If you can understand here, there is no reason that is not revealed, and there is nothing that is not complete. If...'
未然。不免別通訊息。舜日重明四海清。滿天和氣樂昇平。延祥拄杖生歡喜。擲地山呼萬歲聲。擲拄杖。下座。
上堂。永嘉道。彈指圓成八萬門。剎那滅卻三祇劫。若也見得行得。健即經行困即歇。其或未然。兩個鸕鶿扛個鱉。
上堂。舉死心道。若論此事。如人家有三子。第一子。聰明智慧。孝養父母。接待往來。主掌家業。第二子。𠒋頑狡猾。貪淫嗜酒。倒街臥巷。破壞家業。第三子。盲聾瘖啞。菽麥不分。是事不能。祇會吃飯。三人中。黃龍要選一人用。更有四句。死中有活。活中有死。死中常死。活中常活。將此四句。驗天下衲僧。師曰。喚甚麼作四句。三人姓甚名誰。若也識得。與黃龍把手並行。更無纖毫間隔。如或未然。不免借水獻華去也。三人共體用非用。四句同音空不空。欲識三人並四句。金烏初出一團紅。
師居龍牙十三載。以清苦蒞眾。衲子敬畏。太師席公震。遷住云溪。經四稔。紹興戊午八月望。俄集眾付寺事。仍書偈曰。戊午中秋之日。出家住持事畢。臨行自己尚無。有甚虛空可覓。其垂訓如常。二十三日。再集眾。垂問曰。涅槃生死。儘是空華。佛及眾生。併爲增語。汝等諸人合作么生。眾皆下語不契。師喝曰。苦苦。復曰。白雲涌地。明月當天。言訖奄然而逝。火
【現代漢語翻譯】 現代漢語譯本 不然。不免另外傳遞訊息。堯舜的聖德如日月般光明，天下太平。（舜日指堯舜時代，重明指堯舜的聖德）四海清平，滿天祥和之氣，人們快樂安寧。拄著延祥寺的枴杖，心中充滿歡喜，將枴杖擲在地上，眾人高呼萬歲。（延祥寺為寺名） 擲下拄杖，走下座位。
上堂說法。永嘉禪師說：『彈指間就能圓滿成就八萬法門，剎那間就能消滅三大阿僧祇劫。』（八萬門指八萬四千法門，三祇劫指極長的時間）如果能夠見地透徹並且身體力行，精神好就經行，睏倦了就休息。如果還不能這樣，就像兩隻鸕鶿合力抬一隻鱉一樣，不得要領。
上堂說法。引用死心禪師的話：『要說這件事，就像人家有三個兒子。第一個兒子，聰明智慧，孝順父母，接待賓客，主持家業。第二個兒子，頑劣狡猾，貪圖淫慾，嗜好喝酒，倒在街上，破壞家業。第三個兒子，又盲又聾又啞，分不清豆子和小麥，什麼事都不能做，只會吃飯。』（死心禪師為禪師名）這三個人中，黃龍禪師要選擇一個人來用。（黃龍禪師為禪師名）還有四句話：『死中有活，活中有死，死中常死，活中常活。』用這四句話，來檢驗天下的僧人。我說：『這叫什麼四句話？這三個兒子姓什麼叫什麼？』如果能夠認識，就能與黃龍禪師攜手並肩，沒有絲毫隔閡。如果不能這樣，那就不免借水獻花了。（借水獻花指沒有真東西可獻，只能用清水代替鮮花）三個人共同體現本體，作用卻又不是作用，四句話同一種聲音，空卻又不是空。想要認識這三個人和四句話，就像太陽剛剛升起時的一團紅色。
禪師在龍牙寺住了十三年，以清貧刻苦來帶領大眾，僧人們都很敬畏他。太師席公震將他遷到云溪寺居住。經過四年，紹興戊午年（1138年）八月十五日，忽然召集眾人交代寺院事務，並寫下偈語說：『戊午年中秋之日，出家住持的事情完畢。臨走時自己尚且不存在，還有什麼虛空可以尋找？』他的訓誡和平常一樣。二十三日，再次召集眾人，垂問說：『涅槃生死，都是虛幻的空花，佛和眾生，都是多餘的言語。你們這些人怎麼做？』眾人回答都不契合禪師的心意。禪師呵斥說：『苦啊苦啊！』又說：『白雲從地上涌起，明月在天上照耀。』說完就安然去世了，火化。
【English Translation】 English version Not so. It is necessary to communicate separately. The days of Shun shine brightly, the four seas are clear. (Shun refers to the era of Emperors Yao and Shun, Chongming refers to their virtuous rule) The whole sky is filled with harmony, and people enjoy peace and prosperity. Holding the staff of Yanshan Temple, joy fills the heart, and throwing the staff to the ground, the crowd shouts 'Long live!' (Yanshan Temple is the name of a temple) Throws the staff and descends from the seat.
Ascending the hall to preach. Yongjia said, 'In a snap of the fingers, eighty thousand gates are perfectly accomplished, and in an instant, three asamkhya kalpas are extinguished.' (Eighty thousand gates refer to the eighty-four thousand Dharma gates, three asamkhya kalpas refer to an extremely long time) If one can see and practice, walk when energetic and rest when tired. If not, it's like two cormorants carrying a turtle, missing the point.
Ascending the hall to preach. Quoting the words of Dead Heart Zen Master: 'Speaking of this matter, it is like a family with three sons. The first son is intelligent and wise, filial to his parents, receives guests, and manages the family business. The second son is mischievous and cunning, greedy for lust, addicted to alcohol, lying in the streets, and ruining the family business. The third son is blind, deaf, and mute, unable to distinguish beans from wheat, incapable of doing anything, only knowing how to eat.' (Dead Heart Zen Master is the name of a Zen master) Among these three, Huanglong Zen Master wants to choose one to use. (Huanglong Zen Master is the name of a Zen master) There are also four sentences: 'In death there is life, in life there is death, in death there is always death, in life there is always life.' Use these four sentences to test the monks of the world. I say, 'What are these four sentences? What are the names of these three sons?' If you can recognize them, you can walk hand in hand with Huanglong Zen Master, without the slightest separation. If not, then one must offer flowers with borrowed water. (Offering flowers with borrowed water means having nothing real to offer, only using clear water instead of fresh flowers) The three embody the same essence, but their function is not function, the four sentences have the same sound, emptiness yet not emptiness. If you want to know these three and four sentences, it is like a ball of red when the sun first rises.
The Zen master lived in Longya Temple for thirteen years, leading the masses with austerity and diligence, and the monks revered him. Grand Master Xi Gongzhen moved him to Yunxi Temple. After four years, on the fifteenth day of the eighth month of the year Wuwu of Shaoxing (1138), he suddenly gathered the people to explain the affairs of the temple, and wrote a verse saying: 'On the Mid-Autumn Day of the year Wuwu, the affairs of leaving home and presiding over the temple are completed. When leaving, even oneself does not exist, what emptiness can be sought?' His instructions were the same as usual. On the twenty-third day, he gathered the people again and asked, 'Nirvana and samsara are all illusory flowers, Buddhas and sentient beings are all superfluous words. What do you do?' The answers of the people did not match the Zen master's mind. The Zen master scolded, 'Bitter, bitter!' And said, 'White clouds surge from the ground, the bright moon shines in the sky.' After saying this, he passed away peacefully and was cremated.
浴獲設利五色。並靈骨。塔于寺之西北隅。
寧波府蓬萊卿禪師
上堂。有句無句。如藤倚樹。且任諸方點頭。及乎樹倒藤枯。上無沖天之計。下無入地之謀。靈利漢。者里著得一隻眼。便見七縱八橫。舉拂子曰。看看。一曲兩曲無人會。雨過夜塘秋水深。
上堂。舉法眼道。識得凳子。周匝有餘。雲門道。識得凳子。天地懸殊。師曰。此二老人。一人向高高山頂立。一人向深深海底行。然雖如是。一不是二不成。落花流水裡啼鶯。閑亭雨歇夜將半。片月還從海底生。
上堂。杜䳌聲里春光暮。滿地落花留不住。琉璃殿上絕行蹤。誰人解插無根樹。舉拄杖曰。者個是無根底。且道。還解開華也無。良久曰。祇因連夜雨。又過一年春。
湖州府安吉州何山佛燈守珣禪師
郡之施氏子。參廣鑒瑛不契。遂造太平。久無所入。乃封其衾曰。此生若不徹去。誓不開展。於是。晝坐宵立。如喪考妣。逾七七日。聞佛鑒上堂曰。森羅及萬象。一法之所印。師忽頓悟。往見鑒。鑒曰。可惜一顆明珠。被者風顛漢拾得。乃詰之曰。靈云道。自從一見桃華后。直至如今更不疑。如何是他不疑處。師曰。莫道靈云只今覓個疑處。了不可得。鑒曰。玄沙道。諦當甚諦當。敢保老兄未徹在。那裡是他未徹
【現代漢語翻譯】 現代漢語譯本： 浴獲舍利五色（舍利：佛教用語，指高僧或聖人的遺骨），並靈骨。建塔于寺廟的西北角。 寧波府蓬萊卿禪師 上堂開示。有句無句，如同藤蔓依附樹木。且任憑各方點頭稱是。等到樹倒藤枯，向上沒有沖天的計策，向下沒有入地的謀劃。靈巧的人，在這裡安上一隻眼睛，便能看到縱橫交錯的道理。舉起拂塵說：看看，一曲兩曲無人能懂，雨後的夜晚，池塘秋水深沉。 上堂開示。引用法眼禪師的話說：『識得凳子，周匝有餘。』（周匝有餘：指對事物的理解全面而透徹）雲門禪師說：『識得凳子，天地懸殊。』（天地懸殊：指對事物的理解差異巨大）禪師說：這兩位老禪師，一人站在高高的山頂，一人行在深深的海底。雖然如此，一不是二不成。落花流水中黃鶯啼叫，幽靜的亭子雨後天晴，夜晚將盡，一彎月亮還從海底升起。 上堂開示。杜鵑的叫聲中春天逝去，滿地落花留不住。琉璃殿上斷絕了行蹤，誰人能栽種沒有根的樹？舉起拄杖說：這個是沒有根底的，那麼，它還會開花嗎？良久后說：只因爲連夜的雨，又過了一年春天。 湖州府安吉州何山佛燈守珣禪師 郡里的施氏子弟，參拜廣鑒瑛禪師卻未能領悟。於是前往太平寺，很久都沒有所得。於是封閉他的被子說：此生若不徹底領悟，誓不打開。於是，白天坐禪，夜晚站立，如同死了父母一般悲痛。過了七七四十九天，聽到佛鑒禪師上堂開示說：『森羅及萬象，一法之所印。』（森羅及萬象，一法之所印：指宇宙萬物都由一個真理所印證）禪師忽然頓悟。前去拜見佛鑒禪師，佛鑒禪師說：可惜一顆明珠，被這個瘋癲漢拾得了。於是詰問道：靈云禪師說：『自從一見桃花后，直至如今更不疑。』（靈云禪師：唐代禪師。自從一見桃花后，直至如今更不疑：指開悟后對真理的堅定不移）如何是他不疑之處？禪師說：莫說靈云禪師如今要找一個懷疑的地方，完全找不到。佛鑒禪師說：玄沙禪師說：『諦當甚諦當，敢保老兄未徹在。』（玄沙禪師：唐代禪師。諦當甚諦當，敢保老兄未徹在：指雖然說得對，但還沒有完全領悟）哪裡是他未徹之處？
【English Translation】 English version: Bathing yielded five-colored Śarīra (Śarīra: Buddhist term, referring to the relics of eminent monks or saints), along with spiritual bones. A pagoda was built in the northwest corner of the temple. Zen Master Penglai Qing of Ningbo Prefecture Ascending the hall for instruction: Whether there are phrases or not, it's like vines clinging to trees. Let all directions nod in agreement. When the tree falls and the vine withers, there's no plan to soar to the heavens above, nor any scheme to burrow into the earth below. Clever ones, if you place an eye here, you'll see the principles intersecting in all directions. Raising the whisk, he said: Look, look! No one understands one or two tunes; after the rain, the autumn water in the night pond is deep. Ascending the hall for instruction: Quoting Zen Master Fayan, 'Understanding the stool is complete and thorough.' (complete and thorough: refers to a comprehensive and thorough understanding of things) Zen Master Yunmen said, 'Understanding the stool is as different as heaven and earth.' (as different as heaven and earth: refers to the huge difference in understanding things) The Zen master said: These two old Zen masters, one stands on the high mountain peak, and the other walks in the deep seabed. Even so, one is not two, and two is not one. Orioles sing in the falling flowers and flowing water; in the quiet pavilion, the rain has stopped, and the night is almost over; a crescent moon still rises from the seabed. Ascending the hall for instruction: In the voice of the cuckoo, spring is ending; fallen flowers cover the ground and cannot be retained. Traces are cut off in the crystal palace; who can plant a rootless tree? Raising the staff, he said: This is without roots, so, will it still bloom? After a long silence, he said: Only because of the continuous rain, another year of spring has passed. Zen Master Fodeng Shou Xun of Heshan, Anji Prefecture, Huzhou A disciple of the Shi family in the prefecture, after visiting Zen Master Guangjian Ying, failed to attain enlightenment. So he went to Taiping Temple, but gained nothing for a long time. Therefore, he sealed his quilt, saying: If I do not thoroughly understand in this life, I vow not to open it. Thus, he sat in meditation during the day and stood at night, as if mourning the death of his parents. After forty-nine days, he heard Zen Master Fojian ascending the hall to give instructions, saying: 'All phenomena and myriad things are sealed by one Dharma.' (All phenomena and myriad things are sealed by one Dharma: refers to the fact that all things in the universe are confirmed by one truth) The Zen master suddenly attained enlightenment. He went to see Zen Master Fojian, who said: It's a pity that a bright pearl has been picked up by this madman. So he questioned him, saying: Zen Master Lingyun said, 'Since seeing the peach blossoms, I have never doubted until now.' (Zen Master Lingyun: Zen master of the Tang Dynasty. Since seeing the peach blossoms, I have never doubted until now: refers to the unwavering faith in the truth after enlightenment) What is his point of no doubt? The Zen master said: Don't say that Zen Master Lingyun is now looking for a place to doubt; it cannot be found at all. Zen Master Fojian said: Zen Master Xuansha said, 'It is truly accurate, but I dare to guarantee that you, brother, have not thoroughly understood it.' (Zen Master Xuansha: Zen master of the Tang Dynasty. It is truly accurate, but I dare to guarantee that you, brother, have not thoroughly understood it: refers to the fact that although what is said is correct, it has not been fully understood) Where is his point of not being thorough?
處。師曰。深知和尚老婆心切。鑒然之。師拜起。呈偈曰。終日看天不舉頭。桃花爛熳始抬眸。饒君更有遮天網。透得牢關即便休。遂入眾。厲聲曰。者回珣上座。穩睡去也。圓悟聞。疑其未然。令人召至。拉與遊山。偶到一水潭。悟推師入水。遽問曰。牛頭未見四祖時如何。師曰。潭深魚聚。曰見后如何。師曰。樹高招風。曰見與未見時如何。師曰。伸腳在縮腳里。悟大稱之。鑒移蔣山。命分座說法。出住吉州禾山。退藏故里。道俗迎居天聖。后徙何山及天寧。
上堂。𨍏轢鉆住山斧。佛祖出頭未輕與。縱使醍醐滿世間。你無寶器如何取。阿呵呵。神山打鑼。道吾作舞。甜瓜徹蒂甜。苦瓠連根苦。
上堂。如來禪祖師道。切忌將心外邊討。從門所得非家珍。特地埋藏衣里寶。禪家流。須及早撥動祖師關棙。抖擻多年布襖。是非譭譽付之空。豎闊橫長渾恰好。君不見。寒山老。終日嬉嬉。長年把掃。人問其中事若何。入荒田不揀。信手拈來草。參。
僧問。如何是賓中賓。師曰。客路如天遠。侯門似海深。曰如何是賓中主。師曰。長因送客處。憶得別家時。曰如何是主中賓。師曰。相逢不必問前程。曰如何是主中主。師曰。一朝權祖令。誰是出頭人。曰賓主已蒙師指示。向上宗乘事若何。師曰。大
【現代漢語翻譯】 處。老師說：『我深深知道和尚老婆心切。』鑒然明白了他的意思，於是拜謝起身，呈上偈語說：『整天看天不抬頭，桃花盛開時才抬眼。即使你有遮天大網，透得過這牢固的關卡才能休息。』於是回到大眾中，大聲說：『這次珣上座，可以安穩睡覺了。』圓悟聽了，懷疑他沒有真正開悟，派人召他來，拉著他一起遊山。偶然走到一個水潭邊，圓悟推老師入水，立刻問道：『牛頭（牛頭法融禪師）未見四祖（道信禪師）時如何？』老師說：『潭深魚聚。』圓悟說：『見后如何？』老師說：『樹高招風。』圓悟說：『見與未見時如何？』老師說：『伸腳在縮腳里。』圓悟非常讚賞他。鑒然移居蔣山，被命分座說法，後來出任吉州禾山住持。退隱回到故鄉，道俗迎接他居住在天聖（宋仁宗年號，1023-1032）。后又遷居何山及天寧。
上堂說法。𨍏轢鉆住山斧，佛祖出頭也不輕易允許。縱然世間充滿醍醐（比喻佛法），你沒有寶器如何獲取？阿呵呵。神山打鑼，道吾作舞。甜瓜徹蒂甜，苦瓠連根苦。
上堂說法。如來禪、祖師道，切記不要向心外尋求。從門外得來的不是家珍，特意埋藏在衣服里的才是寶貝。禪家弟子們，須及早撥動祖師的關捩（關鍵），抖擻多年穿的布襖。是非譭譽都付之於空。豎闊橫長都恰到好處。你沒看見嗎？寒山老，整天嬉嬉哈哈，常年都在掃地。人問他其中的道理是什麼，他進入荒田不選擇，信手拈來都是草。參！
僧人問：『如何是賓中賓？』老師說：『客路如天遠，侯門似海深。』僧人說：『如何是賓中主？』老師說：『長因送客處，憶得別家時。』僧人說：『如何是主中賓？』老師說：『相逢不必問前程。』僧人說：『如何是主中主？』老師說：『一朝權祖令，誰是出頭人？』僧人說：『賓主已經蒙受老師指示，向上宗乘之事又如何？』老師說：『大'
【English Translation】 At that moment, the master said, 'I deeply know that the abbot is earnestly concerned.' Jianran understood his meaning, then bowed and presented a verse, saying: 'All day long looking at the sky without raising my head, only when the peach blossoms are in full bloom do I lift my eyes. Even if you have a net that covers the sky, only by breaking through this solid barrier can you rest.' Then he returned to the assembly and said loudly, 'This time, the monk Xun can sleep peacefully.' When Yuanwu heard this, he suspected that he had not truly awakened, so he sent someone to summon him and took him to tour the mountains. By chance, they came to a pool of water, and Yuanwu pushed the master into the water, immediately asking, 'What was Niu-tou (Niutou Farong, a Chan master) like before he met the Fourth Patriarch (Daoxin, the Fourth Patriarch of Chan Buddhism)?' The master said, 'The pool is deep and the fish gather.' Yuanwu said, 'What was he like after he met him?' The master said, 'The tree is tall and attracts the wind.' Yuanwu said, 'What was he like before and after he met him?' The master said, 'Stretching the feet inside the shrinking feet.' Yuanwu greatly praised him. Jianran moved to Jiangshan and was ordered to share the seat and preach the Dharma. Later, he became the abbot of Heshan in Jizhou. He retired to his hometown, and the monks and laypeople welcomed him to live in Tiansheng (reign title of Emperor Renzong of Song Dynasty, 1023-1032). Later, he moved to Heshan and Tianning.
Ascending the hall to preach. 𨍏轢鉆住山斧, even if Buddhas and Patriarchs appear, it is not easily permitted. Even if the world is full of nectar (a metaphor for the Buddha's teachings), how can you obtain it if you do not have a precious vessel? Aha ha. Shenshan beats the gong, Daowu dances. The sweet melon is sweet to the core, the bitter gourd is bitter to the root.
Ascending the hall to preach. The Tathagata Chan, the Patriarch's way, be sure not to seek outside the mind. What is obtained from outside the door is not a family treasure, what is specially buried in the clothes is the treasure. Chan practitioners, must quickly move the ancestral master's key, shake off the cloth robe worn for many years. Right and wrong, praise and blame, all are given to emptiness. Vertical width and horizontal length are all just right. Don't you see? Old Hanshan, all day long laughing and playing, sweeping the floor all year round. When people ask him what the reason is, he enters the barren field without choosing, and picks up grass at random. Participate!
A monk asked, 'What is a guest within a guest?' The master said, 'The road for guests is as far as the sky, the gate of the noble is as deep as the sea.' The monk said, 'What is a guest within a host?' The master said, 'Often when seeing guests off, I remember the time when I left home.' The monk said, 'What is a host within a guest?' The master said, 'When we meet, there is no need to ask about the future.' The monk said, 'What is a host within a host?' The master said, 'Once the ancestral decree is in power, who is the one to step forward?' The monk said, 'The guest and host have already received the master's instructions, what about the matter of the upward lineage?' The master said, 'Great'
海若知足。百川應倒流。
嘗謂眾曰。兄弟。如有省悟處。不拘時節。請來露個訊息。雪夜有僧扣方丈門。師起秉燭。震威喝曰。雪深夜半。求決疑情。因甚麼威儀不具。僧顧視衣裓。師遂堅逐出院。
紹興甲寅。解制退天寧之席。謂鄭績曰。十月八日。是佛鑒忌辰。吾時至矣。乞還鄣南。十月四日。鄭遣弟僧道如訊之。師曰。汝來正其時也。先一日不著。便后一日蹉過了。吾雖與佛鑒同條生。終不同條死。明早。可為我尋一隻小船子來。高五尺足矣。越三日雞鳴。端坐如平時。侍者請偈。師曰。不曾作得。言訖而逝。阇維。舌根不壞。郡人陳師顏。以寶函藏其家。門弟子奉靈骨。塔于普應院之側。
南昌府泐潭擇明禪師
舉趙州訪茱萸探水因緣。頌曰。趙老云收山嶽露。茱萸雨過竹風清。誰家別館池塘里。一對鴛鴦畫不成。
舉德山托缽話。頌曰。從來家富小兒嬌。偏向江頭弄畫橈。引得老爺把不住。又來船上助歌謠。
上堂。永嘉道。一月普現一切水。一切水月一月攝。豎起拂子曰。看看。千江競注。萬派爭流。若也素善行舟。便諳水脈。可以優遊性海。笑傲煙波。其或未然。且歸林下坐。更待月明時。
臺州府寶藏本禪師
上堂。清明已過十餘日。花雨闌珊
【現代漢語翻譯】 現代漢語譯本： 海若（海神名）如果知道滿足，那麼所有的河流都應該倒流。
曾經對眾人說：『各位同修，如果有什麼領悟的地方，不必拘泥於時間，請來透露個訊息。』一個雪夜，有個僧人敲方丈的門。禪師起身點燃蠟燭，大聲呵斥道：『雪夜深夜，求解決疑惑，為什麼威儀不整？』僧人看看自己的衣服。禪師於是堅決地將他趕出寺院。
紹興甲寅年（1134年），卸任天寧寺的住持之位，對鄭績說：『十月八日是佛鑒（禪師名）的忌日，我的時辰也到了。』請求回到鄣南。十月初四，鄭績派他的弟弟僧人道如去問候禪師。禪師說：『你來得正是時候。早一天不行，晚一天也不行。我雖然與佛鑒同年出生，但終究不能同年去世。』明天早上，可以為我找一隻小船來，高五尺就足夠了。』過了三天，雞鳴時分，禪師端坐如平時。侍者請求禪師留下偈語。禪師說：『沒有寫成。』說完就去世了。火化后，舌根沒有損壞。郡人陳師顏用寶函將舌根收藏在家中。門下弟子將靈骨安放在普應院旁邊的塔中。
南昌府泐潭擇明禪師
舉趙州（禪師名）拜訪茱萸（人名）探水因緣的公案。頌曰：趙州老禪師撥開雲霧，山嶽顯露出來，茱萸經過雨水的洗禮，竹林顯得更加清新。不知是誰家的別墅池塘里，一對鴛鴦卻怎麼也畫不成。
舉德山（禪師名）托缽的典故。頌曰：從來家境富裕的孩子總是嬌生慣養，偏偏要在江邊玩弄畫橈。引得老人家也把持不住，又來到船上幫忙唱歌。
上堂說法。永嘉（禪師名）說：『一月普現一切水，一切水月一月攝。』豎起拂塵說：『看看，千江競相奔流，萬派爭相涌動。如果向來擅長行船，便熟悉水流的脈絡，可以優遊于性海之中，笑傲于煙波之上。如果不是這樣，還是回到林下靜坐，等待月亮升起的時候吧。』
臺州府寶藏本禪師
上堂說法。清明節已經過去十多天了，落花如雨，稀疏而緩慢。
【English Translation】 English version: If Hai Ruo (the god of the sea) knew contentment, all rivers should flow backward.
He once said to the assembly: 'Brothers, if you have any enlightenment, do not be bound by time, please come and reveal the message.' One snowy night, a monk knocked on the abbot's door. The master got up and lit a candle, and shouted sternly: 'In the snowy night, in the middle of the night, seeking to resolve doubts, why is your deportment incomplete?' The monk looked at his clothes. The master then resolutely drove him out of the monastery.
In the year of Jia Yin (1134) during the Shao Xing (Song Dynasty) period, he resigned from the position of abbot of Tianning Temple and said to Zheng Ji: 'October 8th is the anniversary of Fo Jian's (a Chan master) death, and my time has come.' He requested to return to Zhangnan. On the fourth day of October, Zheng sent his younger brother, the monk Dao Ru, to inquire about him. The master said: 'You have come at the right time. One day earlier would not have been right, and one day later would have been too late. Although I was born in the same year as Fo Jian, I will not die in the same year.' Tomorrow morning, please find a small boat for me, five feet high will be enough.' Three days later, at the crowing of the rooster, the master sat upright as usual. The attendant asked the master to leave a verse. The master said: 'I have not been able to compose one.' After saying that, he passed away. After cremation, the root of his tongue was not damaged. Chen Shiyan, a resident of the prefecture, kept the tongue in a treasure box at his home. The disciples placed the spiritual bones in a pagoda next to Puying Temple.
Chan Master Zemin of Letan in Nanchang Prefecture
He cited the story of Zhao Zhou (a Chan master) visiting Zhu Yu (a person's name) to inquire about the source of water. He praised it, saying: 'Old Master Zhao Zhou cleared away the clouds, and the mountains and peaks were revealed; after the rain, the bamboo forest of Zhu Yu is even more refreshing. I wonder whose villa is by the pond, where a pair of mandarin ducks cannot be painted.'
He cited the story of Deshan (a Chan master) carrying a begging bowl. He praised it, saying: 'Children from wealthy families are always spoiled, and they prefer to play with painted oars on the river. This attracts the old man who cannot help himself, and he comes to the boat to help sing songs.'
Ascending the hall to preach. Yongjia (a Chan master) said: 'One moon appears in all waters, and all water moons are contained in one moon.' He raised his whisk and said: 'Look, thousands of rivers are rushing, and ten thousand streams are contending. If you have always been good at sailing, you will be familiar with the veins of the water, and you can leisurely swim in the sea of nature and laugh proudly in the misty waves. If not, go back to sit under the trees and wait for the moon to rise.'
Chan Master Ben of Baozang in Taizhou Prefecture
Ascending the hall to preach. More than ten days have passed since Qingming Festival, and the falling flowers are sparse and slow.
方寸深。春色惱人眠不得。黃鸝飛過綠楊陰。遂大笑下座。
吉安府祥符大中清海禪師
初見佛鑒。鑒問。三世諸佛。一口吞盡。何處更有眾生可教化。此理如何。師擬進語。鑒喝之。師忽領旨。述偈曰。實際從來不受塵。箇中無舊亦無新。青山況是吾家物。不用尋家別問津。鑒曰。放下著。師禮拜而出。
漳州府凈眾佛真了燦禪師
泉南羅氏子。初住凈眾。遷太平興國。上堂。重陽九日菊花新。一句明明該古今。楊廣橐馳無覓處。夜來足跡在松陰。
南昌府谷山海禪師
上堂。一舉不再說。已落二三。相見不揚眉。翻成造作。設使動弦別曲。告往知來。見鞭影便行。望剎竿回去。腳跟下好與三十棒。那堪更向者里。撮摩石火。收捉雷光。工夫枉用渾閒事。笑倒西來碧眼胡。卓拄杖下座。
龍門遠禪師法嗣
溫州府龍翔竹庵士圭禪師
成都史氏子。初依大慈雅。醉心楞嚴。逾五秋南遊。掛缽龍門。以所得白佛眼。眼曰。汝解心已極。但欠開眼耳。遂俾職堂司。一日侍立次。問絕對待時如何。眼曰。如汝僧堂中白椎相似。師罔措。至晚。眼抵堂司寮。師理前話。眼曰。閑言語。師于言下大悟。政和末。出世和之天寧。屢遷名剎。紹興間。奉詔開山雁蕩能仁。時
【現代漢語翻譯】 現代漢語譯本 『方寸深。春色惱人眠不得。黃鸝飛過綠楊陰。』遂大笑下座。
吉安府祥符大中清海禪師
初見佛鑒（禪師名）。佛鑒問：『三世諸佛（過去、現在、未來的一切佛），一口吞盡，何處更有眾生可教化？』此理如何？禪師擬要說話，佛鑒喝止。禪師忽然領悟旨意，作偈說：『實際從來不受塵，箇中無舊亦無新。青山況是吾家物，不用尋家別問津。』佛鑒說：『放下著。』禪師禮拜而出。
漳州府凈眾佛真了燦禪師
泉南羅氏之子。初住凈眾寺，后遷至太平興國寺。上堂說法：『重陽九日菊花新，一句明明該古今。楊廣（隋煬帝，569-618）橐馳無覓處，夜來足跡在松陰。』
南昌府谷山海禪師
上堂說法：『一舉不再說，已落二三。相見不揚眉，翻成造作。設使動弦別曲，告往知來。見鞭影便行，望剎竿回去。』腳跟下好與三十棒。那堪更向者里，撮摩石火，收捉雷光。工夫枉用渾閒事，笑倒西來碧眼胡。卓拄杖下座。
龍門遠禪師法嗣
溫州府龍翔竹庵士圭禪師
成都史氏之子。最初依止大慈寺的雅禪師，醉心於《楞嚴經》。過了五年，南遊，掛單在龍門寺。將所得的理解稟告佛眼（禪師名）。佛眼說：『你對心的理解已經很深刻了，只是欠缺開眼而已。』於是讓他擔任堂司的職務。一日侍立時，問：『絕對待時如何？』佛眼說：『如汝僧堂中白椎相似。』禪師茫然不知所措。到了晚上，佛眼來到堂司的寮房，禪師重提之前的話。佛眼說：『閑言語。』禪師在言下大悟。政和年間（1111-1118），出世住持和之天寧寺，屢次遷往名剎。紹興年間（1131-1162），奉詔開山雁蕩能仁寺。當時
【English Translation】 English version 『The square inch is deep. The spring scenery is vexing, making it impossible to sleep. The orioles fly past the shade of the green willows.』 Then he laughed loudly and descended from the seat.
Chan Master Qinghai of Dazhong Xiangfu in Ji'an Prefecture
When he first met Fo Jian (name of a Chan master), Fo Jian asked: 『The Buddhas of the three times (all Buddhas of the past, present, and future) are swallowed in one gulp. Where else are there sentient beings to be taught and transformed?』 What is the principle behind this? The Chan master was about to speak when Fo Jian shouted at him. The Chan master suddenly understood the meaning and composed a verse saying: 『The actual reality has never been tainted by dust, within it there is neither old nor new. Moreover, the green mountains are things of my own home, there is no need to seek a home elsewhere and ask for a ferry.』 Fo Jian said: 『Put it down.』 The Chan master bowed and left.
Chan Master Fozhen Liaocan of Jingzhong in Zhangzhou Prefecture
A son of the Luo family in Quannan. He first resided at Jingzhong Temple, and later moved to Taiping Xingguo Temple. Ascending the Dharma hall, he said: 『On the ninth day of the Double Ninth Festival, the chrysanthemums are fresh. This one sentence clearly encompasses the past and present. Yang Guang's (Emperor Yang of Sui, 569-618) hurried journey cannot be found, but last night his footprints were in the shade of the pines.』
Chan Master Gushan Hai of Nanchang Prefecture
Ascending the Dharma hall, he said: 『One action is not spoken again, already falling into two or three. Meeting without raising an eyebrow turns into fabrication. Suppose one moves the strings to play a different tune, announcing the past to know the future. Seeing the shadow of the whip, one immediately acts; looking at the flagpole, one returns. It is good to give thirty blows under your feet. How can one still try to rub sparks from a stone or capture lightning here? The effort is wasted on idle matters, laughing at the blue-eyed barbarian who came from the West.』 He struck the staff and descended from the seat.
Dharma Descendant of Chan Master Longmen Yuan
Chan Master Zhuan Shigui of Longxiang Bamboo Hermitage in Wenzhou Prefecture
A son of the Shi family in Chengdu. He initially relied on Chan Master Ya of Daci Temple, and was absorbed in the Surangama Sutra. After five years, he traveled south and stayed at Longmen Temple. He reported his understanding to Fo Yan (name of a Chan master). Fo Yan said: 『Your understanding of the mind is already profound, but you are lacking the opening of the eye.』 So he had him take on the duties of the hall manager. One day, while standing in attendance, he asked: 『What is it like when absolute and relative are confronted?』 Fo Yan said: 『It is like striking the gavel in your monks' hall.』 The Chan master was at a loss. In the evening, Fo Yan came to the hall manager's room, and the Chan master brought up the previous conversation. Fo Yan said: 『Idle talk.』 The Chan master had a great awakening upon hearing these words. During the Zhenghe era (1111-1118), he came forth to preside over Tianning Temple in Hezhou, and repeatedly moved to famous temples. During the Shaoxing era (1131-1162), he received an imperial decree to open Yandang Nengren Temple.
。真歇居江心。聞師至。恐緣未熟。特過江迎歸方丈。大展九拜。以誘溫人。溫人由是翕然歸敬。未視篆。舊住僧。懼行規法。深夜放火。鞠為瓦礫之墟。師毫不介意。乃就樹縛屋。升座示眾曰。愛閑不打鼓山鼓。投老來看雁蕩山。杰閣危樓渾不見。溪邊茆屋兩三間。還有共相出手者么。喝一喝。下座。聽法檀施。併力營建。未幾。覆成寶坊。次補江心。
上堂。萬年一念。一念萬年。和衣泥里輥。洗腳上床眠。歷劫來事。祇在如今。大海波濤涌。小人方寸深。拈起拄杖曰。汝等諸人。未得個入頭。須得個入頭。既得個入頭。須有出身一路始得。大眾。且作么生。是出身一路。良久曰。雪壓難摧澗底松。風吹不動天邊月。卓拄杖。下座。
上堂。萬機不到。眼見色耳聞聲。一句當空。頭戴天腳踏地。你諸人。祇知今日是五月初一。殊不知金烏半夜忙忙去。玉兔天明上海東。以拂子擊禪床。下座。
上堂。明明無悟。有法即迷。諸人曏者里立不得。諸人曏者里住不得。若立則危。若住則瞎。直須意不停玄。句不停意。用不停機。此三者既明。一切處不須管帶。自然現前。不須照顧。自然明白。雖然如是。更須知有向上事。久雨不晴。咄。
上堂。一葉落天下秋。欲窮千里目。更上一層樓。一塵
【現代漢語翻譯】 現代漢語譯本： 真歇禪師住在江心寺。聽說大慧禪師來到，擔心（當地人）機緣尚未成熟，特地過江迎接大慧禪師回到方丈室，行九拜大禮，以此來引導溫州人。溫州人因此都信服歸敬大慧禪師。大慧禪師還未正式主持江心寺，原先住在寺里的僧人，害怕大慧禪師實行寺規戒律，深夜放火，將寺廟燒成一片瓦礫廢墟。大慧禪師毫不介意，於是就在樹下搭屋居住。升座向大眾開示說：『喜愛清閑，不去敲打鼓山（地名）的鼓，年老了才來看雁蕩山（地名）。高大的樓閣完全不見，溪邊只有兩三間茅屋。還有人願意共同出手的嗎？』喝一聲。下座。聽法的施主們，合力營建寺廟。沒過多久，又建成了一座寶剎。之後大慧禪師正式主持江心寺。
上堂說法。『萬年如一念，一念如萬年。和衣在泥里打滾，洗腳後上床睡覺。歷劫以來的事情，就在當下。大海波濤洶涌，小人的心胸卻很狹隘。』拈起拄杖說：『你們這些人，如果還沒有入門，就必須入門。已經入門了，就必須找到一條出路才行。』大眾，那麼怎樣才算是出路呢？良久說：『雪壓不倒澗底的松樹，風吹不動天邊的月亮。』放下拄杖，下座。
上堂說法。『萬種機巧都達不到，眼睛看到顏色，耳朵聽到聲音。一句頂天立地，頭頂著天，腳踩著地。』你們這些人，只知道今天是五月初一，卻不知道太陽半夜忙忙碌碌地西去，月亮天亮時從海的東邊升起。用拂子敲擊禪床。下座。
上堂說法。『明明瞭了，本來就沒有什麼可悟的，如果執著於法，就會迷惑。』你們這些人，在這裡站不住腳，你們這些人，在這裡也住不下去。如果站立，就會有危險；如果住下，就會盲目。必須做到意不停留在玄妙上，句不停留在意義上，用不停留在機巧上。這三者如果明白了，在任何地方都不需要管束，自然會顯現，不需要照顧，自然會明白。雖然是這樣，更要知道還有向上提升的事情。』連日下雨不停，咄。
上堂說法。『一葉飄落，天下皆知秋。想要看盡千里之外的景象，就要再登上一層樓。』一粒塵埃
【English Translation】 English version: Chan Master Zhenxie resided at Jiangxin Monastery. Hearing of Dahui's arrival, and fearing that the conditions were not yet ripe (for the local people), he specially crossed the river to welcome Dahui back to the abbot's room, performing the nine prostrations to guide the people of Wenzhou. The people of Wenzhou were thus convinced and paid their respects to Dahui. Before Dahui officially took charge of Jiangxin Monastery, the original resident monks, fearing that Dahui would implement the monastery's rules and precepts, set fire in the middle of the night, burning the monastery to a pile of rubble. Dahui did not mind at all, and so he built a house under the trees to live in. Ascending the seat, he addressed the assembly, saying: 'Loving leisure, I do not beat the drum of Gushan (place name); in old age, I come to see Yandang Mountain (place name). The tall pavilions and buildings are completely gone; by the stream, there are only two or three thatched huts. Is there anyone willing to lend a hand?' He gave a shout. Descended from the seat. The Dharma-listening patrons worked together to build the monastery. Before long, a magnificent monastery was rebuilt. Later, Dahui officially took charge of Jiangxin Monastery.
Ascending the hall to preach. 'Ten thousand years are like one thought, one thought is like ten thousand years. Rolling in the mud with clothes on, going to bed after washing feet. The events of countless kalpas are right now. The ocean waves surge, but the hearts of petty people are narrow.' Picking up his staff, he said: 'All of you, if you have not yet entered, you must enter. Having entered, you must find a way out.' Assembly, then what is the way out? After a long silence, he said: 'Snow presses down but cannot break the pine tree at the bottom of the ravine; wind blows but cannot move the moon in the sky.' Put down the staff, descended from the seat.
Ascending the hall to preach. 'Ten thousand machinations cannot reach it; the eyes see color, the ears hear sound. A phrase that stands upright, head topping the sky, feet treading the earth.' All of you, you only know that today is the first day of the fifth month, but you do not know that the golden crow (sun) busily goes west in the middle of the night, and the jade rabbit (moon) rises from the east of the sea at dawn. Strike the Zen bed with the whisk. Descended from the seat.
Ascending the hall to preach. 'Clearly and distinctly, there is nothing to be enlightened about; if you cling to the Dharma, you will be deluded.' All of you, you cannot stand here; all of you, you cannot stay here. If you stand, there will be danger; if you stay, you will be blind. You must ensure that the mind does not dwell on the mysterious, the phrase does not dwell on the meaning, and the function does not dwell on the mechanism. If these three are understood, there is no need to manage anything anywhere; it will naturally appear, no need to take care of it, it will naturally be understood. Although it is like this, you must know that there is still something to improve upon.' It has been raining for days without stopping, tut.
Ascending the hall to preach. 'One leaf falls, and the world knows it is autumn. If you want to see the scenery beyond a thousand miles, you must climb another floor.' A speck of dust
起。大地收。嘉州打大像。陜府灌鐵牛。明眼漢。合作么生。良久曰。久旱檐頭句。橋流水不流。卓拄杖。下座。
上堂。見見之時。見非是見。見猶離見。見不能及。落華有意隨流水。流水無心戀落華。諸可還者。自然非汝。不汝還者。非汝而誰。長恨春歸無覓處。不知轉入此中來。喝一喝曰。三十年後。莫道能仁教壞人家男女。
上堂。僧問。如何是祖師西來意。師曰。東家點燈。西家暗坐。曰未審。意旨如何。師曰。馬便搭鞍。驢便推磨。僧禮拜。師曰。靈利衲僧。祇消一個。遂曰。馬搭鞍驢推磨。靈利衲僧。祇消一個。縱使東家明點燈。未必西家暗中坐。西家意旨問如何。多口阿師自招禍。
僧問。如何是第一義。師曰。你問底是第二義。
問。狗子還有佛性也無。趙州道無。意旨如何。師曰。一度著蛇咬。怕見斷井索。
問。燕子深談實相。善說法要。此理如何。師曰。不及雁銜蘆。
問。如何是佛。師曰。華陽洞口石烏龜。
問。有句無句。如藤倚樹時如何。師曰。作賊人心虛。曰國師三喚侍者。又作么生。師曰。打鼓弄猢猻。鼓破猢猻走。
問。魯祖面壁意旨如何。師曰。金木水火土。羅睺計都星。
高宗紹興丙寅七月十八日。召法屬長老宗
【現代漢語翻譯】 現代漢語譯本： （起。大地收。）（嘉州）打大像。（陜府）灌鐵牛。明眼人，如何合作？良久說：『久旱屋檐下的水滴，橋下的流水卻不流動。』拄著枴杖，走下座位。
上堂說法。當能『見』的時候，所『見』並非真正的『見』，即使是『見』也已經遠離了真『見』，真『見』是無法企及的。落花有意隨流水而去，流水卻無心留戀落花。所有可以歸還的東西，自然不是你；不歸還你的東西，除了你又是誰呢？總是遺憾春天離去無處可尋，卻不知它已經轉入這裡了。』喝一聲說：『三十年後，不要說能仁（釋迦牟尼佛的稱號）的教法敗壞了人家的男女。』
上堂說法。有僧人問：『什麼是祖師西來意（達摩祖師從西方來到中國的真正目的）？』師父說：『東家點燈，西家卻在黑暗中坐著。』僧人說：『不知道，這其中的意思是什麼？』師父說：『馬就配上鞍，驢就推磨。』僧人禮拜。師父說：『聰明的僧人，一個就足夠了。』於是說：『馬配鞍，驢推磨，聰明的僧人，一個就足夠了。縱使東家明亮點燈，未必西家就在黑暗中坐著。西家的意旨要問什麼呢？多嘴的阿師（指僧人自己）自找麻煩。』
僧人問：『什麼是第一義（最高的真理）？』師父說：『你問的已經是第二義了。』
問：『狗子還有佛性嗎？趙州禪師說沒有，這其中的意思是什麼？』師父說：『曾經被蛇咬過一次，就害怕見到斷了的井繩。』
問：『燕子深刻地談論實相（事物的真實面貌），善於說法要，這個道理是怎樣的？』師父說：『比不上大雁銜著蘆葦。』
問：『什麼是佛？』師父說：『華陽洞口的石烏龜。』
問：『有句無句，如藤蔓依靠樹木時，會怎麼樣？』師父說：『做賊的人心虛。』問：『國師（指慧忠國師）三次呼喚侍者，又是怎麼回事？』師父說：『打鼓戲弄猴子，鼓破了猴子就跑了。』
問：『魯祖（達摩祖師）面壁的意旨是什麼？』師父說：『金木水火土，羅睺（星名）計都（星名）。』
高宗紹興丙寅年（1146年）七月十八日，召集法屬長老宗。
【English Translation】 English version: (Rise. Earth收.) (Jiazhou) strikes the great image. (Shanfu) irrigates the iron ox. Clear-eyed ones, how to cooperate? After a long while, he said, 'Dripping eaves after a long drought, the water under the bridge does not flow.' Leaning on his staff, he descended from the seat.
Ascending the hall to preach. When 'seeing' occurs, what is 'seen' is not true 'seeing'; even 'seeing' is already far from true 'seeing', and true 'seeing' is unattainable. Falling flowers intentionally follow the flowing water, but the flowing water has no intention of cherishing the falling flowers. All that can be returned is naturally not you; what is not returned to you, who else is it but you? Always regretting that spring has departed and cannot be found, yet unaware that it has already entered here.' He shouted, 'Thirty years from now, do not say that the teachings of Sakyamuni (another name for Buddha) have corrupted the men and women of families.'
Ascending the hall to preach. A monk asked, 'What is the meaning of the Patriarch's coming from the West (the true purpose of Bodhidharma's coming to China from the West)?' The master said, 'The eastern family lights the lamp, but the western family sits in darkness.' The monk said, 'I do not know, what is the meaning of this?' The master said, 'The horse is saddled, and the donkey grinds the mill.' The monk prostrated. The master said, 'A clever monk, one is enough.' Then he said, 'The horse is saddled, the donkey grinds the mill, a clever monk, one is enough. Even if the eastern family brightly lights the lamp, the western family may not be sitting in darkness. What is the meaning of the western family? The talkative teacher (referring to the monk himself) invites trouble upon himself.'
A monk asked, 'What is the first principle (the highest truth)?' The master said, 'What you are asking is already the second principle.'
Asked, 'Does a dog have Buddha-nature? Zen Master Zhaozhou said no, what is the meaning of this?' The master said, 'Once bitten by a snake, one fears seeing a broken well rope.'
Asked, 'Swallows deeply discuss the true nature of reality (the true appearance of things), and are good at expounding the Dharma, what is the principle of this?' The master said, 'Not as good as a wild goose carrying a reed.'
Asked, 'What is Buddha?' The master said, 'The stone turtle at the mouth of Huayang Cave.'
Asked, 'With or without words, like a vine relying on a tree, what will happen?' The master said, 'The heart of a thief is fearful.' Asked, 'What about the National Teacher (referring to National Teacher Huizhong) calling the attendant three times?' The master said, 'Playing the monkey with a drum, when the drum breaks, the monkey runs away.'
Asked, 'What is the meaning of the Patriarch Lu (Bodhidharma) facing the wall?' The master said, 'Metal, wood, water, fire, earth, Rahu (name of a star), Ketu (name of a star).'
In the seventh month, eighteenth day of the Bingyin year (1146 AD) of Shaoxing during the reign of Emperor Gaozong, the elders of the Dharma lineage were summoned.
范。付後事。次日沐浴。聲鐘集眾。就座泊然而逝。茶毗日。送者均獲設利。奉靈骨塔于鼓山。
南康府云居高庵善悟禪師
洋州李氏子。年十一。去家業經得度。有夙慧。聞僧沖舉武帝問達磨因緣。如獲舊物。遽曰。我既廓然。何聖之有。沖異其語勉之。南詢獲記莂于龍門。一日。有僧被蛇傷足。佛眼問曰。既是龍門。為甚麼卻被蛇咬。師應聲曰。果然現大人相。眼益器之。有傳此語到昭覺。覺曰。龍門有此僧耶。東山法道。未至寂寥。
住后。上堂。少林面壁。懷藏東土西天。歐阜升堂。充塞四維上下。致使山巍巍而砥掌平。水昏昏而常自清。華非艷而結空果。風不搖而片葉零。人無法而得咨問。佛無心而更可成。野蔬澹飯延時日。任運隨緣道自靈。畢竟如何。日午打三更。
遂寧府西禪文璉禪師
郡之張氏子。上堂。一向恁么去。直得凡聖路絕。水泄不通。鐵蛇鉆不入。鐵錘打不破。至於千里萬里。鳥飛不度。一向恁么來。未免灰頭上面。帶水拖泥。唱九作十。指鹿為馬。非唯孤負先聖。亦乃埋沒己靈。敢問大眾。且道。恁么去底是。恁么來底是。芍葯華開菩薩面。棕櫚葉散夜叉頭。
上堂。諸方浩浩談玄。每日撞鐘打鼓。西禪無法可說。勘破燈籠露柱。門前不置下馬臺
【現代漢語翻譯】 現代漢語譯本 范。安排好後事。第二天沐浴。敲鐘召集眾人。坐化而逝。火化那天，送葬的人都得到了舍利。將靈骨塔供奉在鼓山。
南康府云居高庵善悟禪師
洋州李氏人。十一歲時，離開家業出家。很有慧根。聽到僧人沖舉講述梁武帝（502-549）問達磨祖師的因緣，好像得到了舊物一樣。立刻說：『我既然已經廓然無物，哪裡還有什麼聖人呢？』沖舉認為他的話很特別，勉勵他。後來南下參學，在龍門得到了印可。一天，有個僧人被蛇咬傷了腳。佛眼禪師問：『既然是龍門，為什麼還會被蛇咬？』善悟禪師應聲回答：『果然顯現大人相。』佛眼禪師更加器重他。有人把這句話傳到昭覺寺，昭覺禪師說：『龍門有這樣的僧人嗎？東山法道，還沒有到寂寥的地步。』
住持寺院后，上堂說法。『少林面壁，懷藏東土西天。歐阜升堂，充塞四維上下。致使山巍巍而砥掌平，水昏昏而常自清。華非艷而結空果，風不搖而片葉零。人無法而得咨問，佛無心而更可成。野蔬澹飯延時日，任運隨緣道自靈。』 究竟如何？『日午打三更。』
遂寧府西禪文璉禪師
郡里張氏之子。上堂說法。『一向恁么去，直得凡聖路絕，水泄不通，鐵蛇鉆不入，鐵錘打不破。至於千里萬里，鳥飛不度。一向恁么來，未免灰頭上面，帶水拖泥，唱九作十，指鹿為馬。非唯孤負先聖，亦乃埋沒己靈。』 敢問大眾，且道，恁么去底是？恁么來底是？『芍葯華開菩薩面，棕櫚葉散夜叉頭。』
上堂說法。『諸方浩浩談玄，每日撞鐘打鼓。西禪無法可說，勘破燈籠露柱。門前不置下馬臺。』
【English Translation】 English version Fan. Arranged his affairs. The next day, he bathed and summoned the assembly by ringing the bell. He passed away peacefully in his seat. On the day of cremation, all who attended received śarīra (relics). His spiritual bone pagoda was enshrined at Gushan (Drum Mountain).
Zen Master Shangu of Gao'an, Yunju Mountain, Nankang Prefecture
A native of Yang Prefecture with the surname Li. At the age of eleven, he left his home to become a monk. He possessed innate wisdom. Upon hearing the monk Chongju discuss the karmic connection between Emperor Wu of Liang (502-549) and Bodhidharma, it was as if he had found something he had lost. He immediately said, 'Since I am already empty and vast, what need is there for a sage?' Chongju recognized the uniqueness of his words and encouraged him. Later, he traveled south to study and received confirmation from Longmen (Dragon Gate). One day, a monk was bitten in the foot by a snake. Zen Master Foyan (Buddha Eye) asked, 'Since this is Longmen, why were you bitten by a snake?' Zen Master Shangu responded, 'Indeed, the appearance of a great man is revealed.' Foyan esteemed him even more. Someone transmitted this saying to Zhaojue Monastery, and the Zen Master of Zhaojue said, 'Does Longmen have such a monk? The Dharma path of Dongshan (East Mountain) has not yet reached desolation.'
After becoming the abbot, he ascended the Dharma hall and said: 'Facing the wall at Shaolin, he embraced the East Land and the West Heaven. Ascending the hall at Oufu, he filled the four dimensions and above and below. Causing the mountains to be majestic and the palm of the hand to be level, the water to be turbid and yet always clear. Flowers are not flamboyant, yet they bear empty fruit; the wind does not blow, yet a single leaf falls. People have no method, yet they can inquire; the Buddha has no mind, yet it can be further realized. Wild vegetables and simple meals prolong the days; let things be as they are, and the Way will be naturally efficacious.' What is the ultimate truth? 'At noon, it strikes the third watch.'
Zen Master Wenlian of Xichan (West Chan), Suining Prefecture
A native of the prefecture with the surname Zhang. Ascending the Dharma hall, he said: 'Going along in this way, it directly leads to the cutting off of the path of the mundane and the sacred, where not a drop of water can pass through, where an iron snake cannot penetrate, and an iron hammer cannot break it. Reaching thousands upon thousands of miles, even birds cannot fly across. Coming along in this way, one cannot avoid being covered in ashes, dragging mud and water, calling nine as ten, and pointing at a deer and calling it a horse. Not only does one betray the former sages, but one also buries one's own spirit.' I dare to ask the assembly, which is it? Is it going along in this way? Or is it coming along in this way? 'The peony flower reveals the face of a Bodhisattva; the palm leaves scatter like the head of a Yaksha (a type of demon).'
Ascending the Dharma hall, he said: 'Everywhere, they talk grandly about the mysterious, striking the bell and beating the drum every day. Xichan has no Dharma to speak of, having seen through the lantern and the pillar. No dismounting platform is placed before the gate.'
。免被旁人來借路。若借路。須照顧腳下。若參差。邯鄲學唐步。
上堂。心生種種法生。森羅萬象縱橫。信手拈來便用。日輪午後三更。心滅種種法滅。四句百非路絕。直饒達磨出頭。也是眼中著屑。心生心滅是誰。木人攜手同歸。歸到故鄉田地。猶遭頂上一錘。
上堂。正月孟春猶寒。直下言端語端。拈起衲僧鼻孔。穿過祖佛心肝。知有者。達磨不來東土。二祖不往西天。不知有者。誰知當面蹉過。迢迢十萬八千。山僧。為你重說偈言。大眾。莫教孤負。孟春猶寒。
僧問。師子未出窟時如何。師曰。爪牙已露。曰出窟后如何。師曰。龍頭蛇尾。曰出與未出時如何。師曰。正好吃棒。
問。以一重去一重。即不問。不以一重去一重時如何。師曰。阇黎。有許多工夫。
南昌府黃龍牧庵法忠禪師
四明姚氏子。十九試經得度。悟一心三觀旨。以未能泯跡。遍參名宿。至龍門觀水磨旋轉。發明心要。述偈曰。轉大法輪。目前包裹。更問如何。水推石磨。呈佛眼。眼曰。其中事作么生。師曰。澗下水長流。眼曰。我有末後一句。待分付汝。師即掩耳而去。后至廬山。于同安枯樹。中絕食清。坐宣和間。湘潭大旱。禱而不應。師躍入龍淵。呼曰。業畜當雨一尺。雨隨至。居南嶽。每
跨虎出遊。儒釋望塵而拜。
住后。上堂。張公吃酒李公醉。子細思量不思議。李公醉醒問張公。恰使張公無好氣。無好氣。不如歸家且打睡。
上堂。今朝正月半。有事為君斷。切忌兩眼睛。被他燈火換。
上堂。我有一句子。不借諸聖口。不動自己舌。非聲氣呼吸。非情識分別。假使凈名杜口于毗耶。釋迦掩室于摩竭。大似掩耳偷鈴。未免天機漏泄。直饒德山入門便棒。臨濟入門便喝。若向牧庵門下。祇得一橛。千種言。萬般說。祇要教君自家歇。一任大地虛空。七凹八凸。
僧問。如何是佛。師曰。莫向外邊覓。曰如何是心。師曰。莫向外邊尋。曰如何是道。師曰。莫向外邊討。曰如何是禪。師曰。莫向外邊傳。曰畢竟如何。師曰。靜處薩婆訶。
問。大眾臨筵。請師舉唱。師豎起拂子。僧曰。乞師再垂方便。師擊禪床下座。后示寂。塔于香原洞。
續燈正統卷之三 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷四
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十六世
龍門遠禪師法嗣
衢州府烏巨雪堂道行禪師
處州葉氏子。依泗州普照英得度。參佛眼。聞舉玄沙筑
【現代漢語翻譯】 現代漢語譯本： 騎著老虎出遊，儒家和佛家的人遠遠地望著，就跪拜下來。 住持寺院后，禪師上堂說法：『張公喝酒李公醉，仔細思量這件事真是不可思議。李公酒醒后問張公，恰恰使得張公無話可說，心中不悅。既然心中不悅，不如回家好好睡覺。』 上堂說法：『今天乃是正月十五元宵佳節，有些事情要為你們決斷。切記不要讓你們的兩隻眼睛，被那燈火的光芒所迷惑。』 上堂說法：『我有一句話，不借用諸位聖人的口，也不動用自己的舌頭，既不是聲音氣息呼吸，也不是情感意識分別。假使維摩詰（Vimalakirti，在家菩薩名）在毗耶離城（Vaishali，古印度城市名）閉口不言，釋迦牟尼（Sakyamuni，佛教創始人）在摩竭陀國（Magadha，古印度王國名）掩室靜居，也好像是掩耳盜鈴一樣，終究難免泄露天機。即使德山宣鑒禪師（Deshan Xuanjian，唐代禪師名）入門便打，臨濟義玄禪師（Linji Yixuan，唐代禪師名）入門便喝，如果來到牧庵法忠禪師（Mu』an Fachong，宋代禪師名）門下，也只能得到一截。千種言語，萬般說法，只是要教你們自己歇息。任憑大地虛空，七凹八凸。』 有僧人問：『什麼是佛？』禪師說：『不要向外邊去尋找。』僧人問：『什麼是心？』禪師說：『不要向外邊去尋找。』僧人問：『什麼是道？』禪師說：『不要向外邊去討取。』僧人問：『什麼是禪？』禪師說：『不要向外邊去求傳。』僧人問：『究竟什麼是？』禪師說：『靜處薩婆訶（Sarva-ha，咒語，意為一切成就）。』 有僧人問：『大眾聚集在此，請禪師開示。』禪師豎起拂塵。僧人說：『請禪師再次慈悲開示方便之門。』禪師敲擊禪床後下座。之後禪師圓寂，塔建在香原洞。 《續燈正統》卷之三 卍新續藏第 84 冊 No. 1583 《續燈正統》 《續燈正統》卷四 南海普陀嗣祖沙門西蜀 性統 編集 臨濟宗 大鑒慧能（Dajian Huineng，禪宗六祖）下第十六世 龍門遠禪師法嗣 衢州府烏巨雪堂道行禪師 道行禪師是處州葉氏之子，依泗州普照英禪師得度，參佛眼清遠禪師（Foyan Qingyuan，宋代禪師名），聽聞玄沙師備禪師（Xuansha Shibei，唐末五代禪師名）筑
【English Translation】 English version: Riding a tiger on an outing, Confucianists and Buddhists, seeing him from afar, prostrated themselves in worship. After residing in the monastery, the Zen master ascended the Dharma hall and said: 『Zhang Gong drinks, and Li Gong gets drunk. Thinking carefully about this matter, it is truly inconceivable. When Li Gong wakes up from his drunken state, he asks Zhang Gong, which precisely makes Zhang Gong speechless and displeased. Since he is displeased, it is better to go home and sleep soundly.』 Ascending the Dharma hall, he said: 『Today is the fifteenth day of the first month, the Lantern Festival. There are some matters I must decide for you. Remember not to let your two eyes be deceived by the light of the lanterns.』 Ascending the Dharma hall, he said: 『I have a saying that does not borrow the mouths of the saints, nor does it move my own tongue. It is neither sound, breath, nor respiration, nor is it emotional consciousness or discrimination. Suppose Vimalakirti (Vimalakirti, a lay bodhisattva) keeps silent in Vaishali (Vaishali, an ancient Indian city), and Sakyamuni (Sakyamuni, the founder of Buddhism) closes his room in Magadha (Magadha, an ancient Indian kingdom), it is like covering one's ears to steal a bell, and it is ultimately inevitable to leak the secrets of heaven. Even if Deshan Xuanjian (Deshan Xuanjian, a Tang Dynasty Zen master) strikes upon entering the gate, and Linji Yixuan (Linji Yixuan, a Tang Dynasty Zen master) shouts upon entering the gate, if they come to Mu』an Fachong's (Mu』an Fachong, a Song Dynasty Zen master) gate, they will only get a fragment. A thousand words, ten thousand sayings, only to teach you to rest yourselves. Let the earth and the void be as they are, with their seven hollows and eight protrusions.』 A monk asked: 『What is Buddha?』 The Zen master said: 『Do not seek outside.』 The monk asked: 『What is mind?』 The Zen master said: 『Do not seek outside.』 The monk asked: 『What is the Tao?』 The Zen master said: 『Do not beg outside.』 The monk asked: 『What is Zen?』 The Zen master said: 『Do not transmit outside.』 The monk asked: 『What ultimately is it?』 The Zen master said: 『Quietly Sarva-ha (Sarva-ha, a mantra meaning all accomplishments).』 A monk asked: 『The assembly is gathered here, please, Master, give us a teaching.』 The Zen master raised his whisk. The monk said: 『Please, Master, once again compassionately open the door of expedient means.』 The Zen master struck the Zen platform and descended from his seat. Later, the Zen master passed away, and his stupa was built in Xiangyuan Cave. Continued Lamp Records Orthodox Collection, Volume 3 卍 New Continued Collection, Volume 84, No. 1583, Continued Lamp Records Orthodox Collection Continued Lamp Records Orthodox Collection, Volume 4 Compiled by Xing Tong, a Shramana of Nanhai Putuo, a descendant of the ancestral lineage from Western Shu Linji School The Sixteenth Generation after Dajian Huineng (Dajian Huineng, the Sixth Patriarch of Zen) Dharma Successor of Zen Master Longmen Yuan Zen Master Xuetang Daohang of Wuju, Quzhou Prefecture Zen Master Daohang was a son of the Ye family of Chuzhou. He was ordained by Zen Master Puzhao Ying of Sizhou. He studied with Zen Master Foyan Qingyuan (Foyan Qingyuan, a Song Dynasty Zen master) and heard Zen Master Xuansha Shibei (Xuansha Shibei, a Zen master of the late Tang and Five Dynasties period) building
著腳指話。遂大悟。出世住南明。遷薦福。末領烏巨。上堂。會即便會。玉本無瑕。若言不會。碓㭰生華。試問九年面壁。何如鷲嶺拈華。南明恁么商確。也是順風撒沙。參。
上堂。云籠岳頂。百鳥無聲。月隱寒潭。龍珠自耀。正當恁么時。直得石樑忽然大悟。石洞頓爾心休。虛空開口作證。溪北石僧點頭。諸人總在者里瞌睡。笑殺陜府鐵牛。
上堂。佛說三乘十二分。頓漸偏圓。癡人面前。不得說夢。祖師西來。直指人心。見性成佛。癡人面前。不得說夢。臨濟三玄。洞山五位。雲門三句。癡人面前。不得說夢。南明恁么道。還免得遭人檢責么。良久曰。石人機似汝。也解唱巴歌。汝若似石人。雪曲也應和。還有和得雪曲底么。若有。喚來與老僧洗腳。
上堂。通身是口。說得一半。通身是眼。用得一橛。用不到處說有餘。說不到處用無盡。所以道。當用無說。當說無用。用說同時。用說不同時。諸人若也擬議。西峰在你腳底。
上堂。句亦刬意亦刬。絕毫絕厘處。如山如岳。句亦到意亦到。如山如岳處。絕毫絕厘。忽若拶通一線。意句俱到俱不到。俱刬俱不刬。直得三句外絕牢籠。六句外無標的。正當恁么時。一句作么生道。傾蓋同途不同轍。相將攜手上高臺。
上堂。趙州道
【現代漢語翻譯】 現代漢語譯本： 『著腳指話』，於是大徹大悟。出世后住在南明。后遷至薦福。最後主持烏巨。上堂說法時說：『會就是會，玉本來就沒有瑕疵。如果說不會，碓㭰都會生出花來。』試問達摩祖師九年面壁（公元527年），怎比得上釋迦牟尼佛在靈鷲山拈花示眾？南明這樣商量確定，也像是順風撒沙，毫無用處。參！
上堂說法時說：『云籠罩著山頂，百鳥都寂靜無聲。月亮隱藏在寒冷的深潭中，龍珠自然閃耀光芒。』正當這個時候，直使得石樑忽然大悟，石洞頓時心無雜念。虛空開口作證，溪北的石僧點頭贊同。各位卻都在這裡打瞌睡，真是要笑死陜府的鐵牛了。
上堂說法時說：『佛陀宣說三乘十二分教，有頓悟、漸悟、偏頗、圓滿之分，但在癡人面前，是不能說夢的。』祖師西來，直指人心，見性成佛，但在癡人面前，是不能說夢的。臨濟宗的三玄三要，洞山宗的五位君臣，雲門宗的三句，在癡人面前，是不能說夢的。南明這樣說，還能免得了被人挑剔嗎？』停頓了很久說：『石人的機鋒像你一樣，也會唱巴歌。你如果像石人一樣，雪曲也應該能唱和。』還有能唱和雪曲的嗎？如果有，叫他來給老僧洗腳。
上堂說法時說：『渾身上下都是口，也只能說出一半。渾身上下都是眼，也只能用上一部分。』用不到的地方說起來還有剩餘，說不到的地方用起來無窮無盡。所以說，該用的時候無須說，該說的時候無須用。用和說同時，用和說不同時。各位如果還要思量，西峰就在你們腳下。
上堂說法時說：『句子也剷除，意思也剷除，在沒有絲毫痕跡的地方，如山如岳般巍峨。句子也到位，意思也到位，在如山如岳的地方，沒有絲毫痕跡。』忽然如果貫通一線，意思和句子都到位，也都不到位，都剷除，也都不剷除。使得在三句之外沒有束縛，在六句之外沒有目標。正當這個時候，一句話該怎麼說呢？傾蓋相遇，同路而行卻走著不同的車轍，互相攜手登上高臺。
上堂說法時說：趙州（趙州古佛，禪宗大師）道
【English Translation】 English version: 『Touching the toe and speaking,』 then he had a great enlightenment. After entering the world, he resided in Nanming. Later, he moved to Jianfu. Finally, he presided over Wuju. When ascending the hall to preach, he said: 『Understanding is understanding, jade is inherently flawless. If you say you don't understand, even the rice mortar will bloom with flowers.』 I ask, how can Bodhidharma's nine years of facing the wall (527 AD) compare to Shakyamuni Buddha's flower offering at Vulture Peak? Nanming's deliberation is like scattering sand in the wind, utterly useless. Meditate!
Ascending the hall to preach, he said: 『Clouds shroud the mountain peak, and all the birds are silent. The moon hides in the cold, deep pool, and the dragon pearl naturally shines.』 At this very moment, it makes the Stone Bridge suddenly realize, and the Stone Cave instantly have no distracting thoughts. Emptiness opens its mouth to testify, and the Stone Monk of Creek North nods in agreement. But all of you are dozing off here, it's truly laughable to the Iron Ox of Shanfu.
Ascending the hall to preach, he said: 『The Buddha expounds the Three Vehicles and Twelve Divisions of teachings, with sudden enlightenment, gradual enlightenment, biased, and complete distinctions, but in front of fools, one cannot speak of dreams.』 The Patriarch came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha, but in front of fools, one cannot speak of dreams. The Three Mysteries of Linji, the Five Ranks of Tozan, the Three Phrases of Unmon, in front of fools, one cannot speak of dreams. Nanming says this, can he still avoid being criticized?』 After a long pause, he said: 『The stone man's wit is like yours, he can also sing Ba songs. If you are like the stone man, you should also be able to harmonize with snow songs.』 Is there anyone who can harmonize with snow songs? If there is, call him to wash the old monk's feet.
Ascending the hall to preach, he said: 『The whole body is a mouth, but it can only say half. The whole body is an eye, but it can only use a part.』 Where it is not needed, there is still a surplus to speak of, where it cannot be spoken of, it is used endlessly. Therefore, it is said that when it should be used, there is no need to speak, when it should be spoken of, there is no need to use. Use and speak simultaneously, use and speak not simultaneously. If you all still want to ponder, West Peak is at your feet.
Ascending the hall to preach, he said: 『The sentence is eliminated, and the meaning is eliminated, in the place where there is no trace, it is as majestic as a mountain. The sentence arrives, and the meaning arrives, in the place like a mountain, there is no trace.』 Suddenly, if it penetrates a line, the meaning and sentence both arrive and do not arrive, both eliminate and do not eliminate. It makes it so that outside the three sentences there is no restraint, and outside the six sentences there is no target. At this very moment, how should one say a sentence? Meeting by chance, traveling on the same road but taking different paths, holding hands and ascending to the high platform together.
Ascending the hall to preach, he said: Zhaozhou (Ancient Buddha Zhaozhou, Zen master) said
。老僧除卻二時齋粥。是雜用心處。烏巨。今朝六月旦。行者擊鼓。長老升堂。你諸人。總來者里雜用心。
上堂。舉僧問雲門。如何是驚人句。門曰。響。師曰。雲門答者僧話不得便休。為甚麼。卻來鼓粥飯氣。以當平生。
上堂。黃梅雨麥秋寒。恁么會太無端。時節因緣佛性義。大都須是髑髏干。
示眾。舉□□璣問僧。禪以何為義。眾下語皆不契。璣自代云。以謗為義。師曰。三世諸佛是謗。西天二十八祖是謗。唐土六祖是謗。天下老和尚是謗。諸人是謗。山僧是謗。于中還有不謗者么。談玄說妙河沙數。爭似雙峰謗得親。
示疾次。門弟子教授汪喬年至。師以後事委之。示以偈曰。識則識自本心。見則見自本性。識得本心本性。正是宗門大病。復曰。爛泥中有刺。莫道不疑好。黎明沐浴更服。跏趺而逝。阇維。煙所至處。累然皆五色舍利。齒舌不壞。塔于寺西。
撫州府白楊法順禪師
綿州文氏子。依止佛眼。聞眼普說。舉傅大士心王銘云。水中鹽味。色里膠青。決定是有。不見其形。師于言下有省。后觀寶藏迅轉。頓明大法。趨丈室作禮。呈偈曰。頂有異峰云冉冉。源無別派水冷冷。遊山未到山窮處。終被青山礙眼睛。眼。笑而可之。
住後上堂。好事堆堆疊
【現代漢語翻譯】 現代漢語譯本：老僧除了早晚兩次的齋飯，其他時候都是在雜亂地用心。烏巨（地名）。今天六月初一（日），行者擊鼓，長老升座說法，你們這些人，都到這裡來雜亂地用心。
上堂說法。引用僧人問雲門文偃禪師：『如何是驚人之句？』雲門（雲門文偃禪師）回答：『響。』我說：雲門（雲門文偃禪師）回答的這句話，那僧人如果不能理解就應該停止追問，為什麼還要來鼓動吃粥吃飯的習氣，把它當作一生的修行呢？』
上堂說法。『黃梅時節下雨，麥秋時節天氣寒冷，這樣理解就太沒有道理了。時節因緣和佛性的道理，最終都需要像骷髏一樣乾枯才能領悟。』
開示大眾。引用□□璣問僧人：『禪以什麼為根本意義？』眾僧的回答都不契合。□□璣自己回答說：『以誹謗為根本意義。』我說：『三世諸佛是誹謗，西天二十八祖是誹謗，唐土六祖（慧能）是誹謗，天下的老和尚是誹謗，你們是誹謗，我也是誹謗。』這裡面還有不誹謗的嗎？談玄說妙如同恒河沙數，怎能比得上雙峰道信禪師的誹謗來得親切呢？』
生病期間，門下弟子教授汪喬年來看望。禪師將後事委託給他，並用偈語開示說：『認識就要認識自己的本心，見到就要見到自己的本性。認識到本心本性，正是宗門的大病。』又說：『爛泥中有刺，不要說沒有疑惑就好。』黎明時洗浴更衣，結跏趺坐而逝。火化后，煙所飄到的地方，到處都是五色的舍利，牙齒和舌頭沒有損壞，塔建在寺廟西邊。
撫州府白楊法順禪師
綿州文氏之子，依止佛眼清遠禪師。聽聞佛眼（清遠禪師）普遍說法，引用傅大士《心王銘》說：『水中鹽味，色里膠青，決定是有，不見其形。』法順禪師在聽聞這些話後有所領悟。後來觀看《寶藏論》迅速領悟，徹底明白大法。前往丈室向佛眼（清遠禪師）作禮，呈上偈語說：『頭頂有奇異的山峰，雲霧冉冉升起，源頭沒有別的支流，水流清冷。遊山還沒有到達山窮水盡的地方，最終還是被青山阻礙了眼睛。』佛眼（清遠禪師）笑著認可了他。
住持寺院後上堂說法：『好事堆積如山』
【English Translation】 English version: The old monk, apart from the two times of daily vegetarian meals, is using his mind in a miscellaneous way. Wu Ju (place name). Today is the first day of the sixth month, the attendant strikes the drum, and the elder ascends the hall. All of you, come here to use your minds in a miscellaneous way.
Ascending the hall to preach. Quoting a monk asking Zen Master Yunmen Wenyan: 'What is a startling phrase?' Yunmen (Zen Master Yunmen Wenyan) replied: 'Sound.' I say: 'Yunmen's (Zen Master Yunmen Wenyan) answer, if that monk cannot understand, he should stop asking. Why come and stir up the habit of eating porridge and rice, treating it as a lifetime of practice?'
Ascending the hall to preach. 'It rains during the Yellow Plum season, and the weather is cold during the wheat harvest season. Understanding it this way is too unreasonable. The principles of seasonal conditions and Buddha-nature ultimately need to be as dry as a skull to be understood.'
Instructing the assembly. Quoting □□ Ji asking a monk: 'What is the fundamental meaning of Zen?' The monks' answers did not match. □□ Ji answered himself: 'Taking slander as the fundamental meaning.' I say: 'The Buddhas of the three worlds are slander, the twenty-eight patriarchs of the Western Heaven are slander, the Sixth Patriarch (Huineng) of Tang China is slander, the old monks of the world are slander, you are slander, and I am slander.' Is there anyone among them who does not slander? Talking about profound mysteries is like the sands of the Ganges, how can it compare to the slander of Zen Master Daman Hongren of Shuangfeng?'
During his illness, his disciple Professor Wang Qiaonian came to visit. The Zen master entrusted him with his affairs and instructed him with a verse: 'To know is to know one's own original mind, to see is to see one's own original nature. Recognizing the original mind and original nature is precisely the great illness of the Zen school.' He also said: 'There are thorns in the mud, don't say it's good to have no doubts.' He bathed and changed clothes at dawn, sat in the lotus position and passed away. After cremation, wherever the smoke drifted, there were five-colored sharira everywhere, and his teeth and tongue were not damaged. The pagoda was built west of the temple.
Zen Master Fayun of Baiyang Temple in Fuzhou Prefecture
A son of the Wen family in Mianzhou, he relied on Zen Master Foyan Qingyuan. Hearing Foyan (Zen Master Qingyuan) preaching universally, quoting Fu Dashi's 'Mind King Inscription': 'The taste of salt in water, the blue glue in color, is definitely there, but its form is not seen.' Zen Master Fayun had some understanding after hearing these words. Later, watching the 'Treasure Store Treatise' quickly realized and thoroughly understood the Great Dharma. He went to the abbot's room to pay respects to Foyan (Zen Master Qingyuan) and presented a verse saying: 'On the top of the head, there are strange peaks, with clouds slowly rising, the source has no other tributaries, the water flows clear and cold. Traveling in the mountains has not yet reached the end of the mountains and rivers, and in the end, the green mountains still block the eyes.' Foyan (Zen Master Qingyuan) smiled and approved of him.
After residing in the temple, ascending the hall to preach: 'Good things piled up like mountains.'
疊來。不須造作與安排。落林黃葉水推去。橫谷白雲風捲回。寒雁一聲情念斷。霜鐘才動我山摧。白楊更有過人處。盡夜寒爐撥死灰。忽有個衲僧出來道。長老少賣弄。得恁么窮乞相。山僧祇向他道。卻被你道著。
上堂。我手何似佛手。天上南星北斗。我腳何似驢腳。往事都來忘卻。人人盡有生緣。個個足方頂圓。大愚灘頭立處。孤月影射深灣。會不得見還難。一曲漁歌過遠灘。
示眾。染緣易就。道業難成。不了目前萬緣差別。祇見境風浩浩。凋殘功德之林。心火炎炎。燒盡菩提之種。道念若同情念成佛。多時為眾如為己身。彼此事辦。不見他非我是。自然上敬下恭。佛法時時現前。煩惱塵塵解脫。
上堂。雞啼曉月。狗吠枯樁。只可默會。難入思量。看不見處。動地放光。說不到處。天地玄黃。撫城尺六狀。紙元來出在清江。大眾。分明話出人難見。昨夜三更月到牕。
上堂。風吹茆茨屋脊漏。雨打阇黎眼睛濕。恁么分明卻不知。卻來者里低頭立。
因病示眾。久病未嘗推木枕。人來多是問如何。山僧據問隨緣對。窗外黃鸝口更多。只如七尺之軀。甚處受病。眾中具眼者。試為山僧指出看。眾下語。皆不契。師自拊掌一下。作嘔吐聲。又曰。好個木枕子。
師律身清苦。
【現代漢語翻譯】 現代漢語譯本： 就讓它堆積著吧。不需要人為的造作和安排。飄落的樹葉讓流水帶走，山谷間的白雲讓風吹散。寒雁一聲鳴叫，情念就此斷絕，霜鐘剛剛敲響，我的山居茅舍彷彿都要崩塌。白楊樹更有過人之處，整夜在寒冷的爐子里撥弄著將要熄滅的灰燼。忽然有個雲遊僧出來說：『長老少賣弄了，弄得這麼窮酸相。』我只對他說：『卻被你給說中了。』
上堂說法。我的手像不像佛手？就像天上的南星（指南星）和北斗（指北斗星）。我的腳像不像驢腳？往事全都忘卻。人人都有生存的因緣，個個都腳方頭圓。就像大愚（禪師名號）站在灘頭，孤單的月影倒映在深灣裡。領會不了就難以見到真性，一曲漁歌飄過遙遠的沙灘。
開示大眾。隨順世俗的因緣容易，成就修道的功業很難。不瞭解目前各種因緣的差別，只看到境風浩浩蕩蕩，凋殘了功德之林，心火熊熊燃燒，燒盡了菩提的種子。如果修道的意念能像情愛一樣強烈，那麼為大眾付出就如同為自己一樣。彼此的事情都能辦好，看不到別人的過失和自己的優點，自然就會上敬下恭，佛法時時顯現在眼前，煩惱塵塵得到解脫。
上堂說法。雞啼叫著黎明的月亮，狗對著枯樹樁吠叫。這些只能默默領會，難以用思量來理解。在看不見的地方，放出震天動地的光明。在說不到的地方，蘊含著天地玄黃的奧秘。撫州城只有尺六大小，紙張原來產自清江。各位，分明地說出來，人們反而難以見到，就像昨夜三更時分，月亮照到了窗戶。
上堂說法。風吹著茅草屋頂漏雨，雨打濕了僧人的眼睛。這麼分明的事情卻不知道，卻在這裡低頭站立。
因病開示大眾。生病很久了，一直沒有放下木枕頭，人們來探望大多問我怎麼樣。我根據他們的問題隨緣回答，窗外的黃鸝鳥叫得更歡。就說這七尺之軀，哪裡生病了？大眾中如果有慧眼的人，試著為我指出來看看。大眾的回答都不契合。禪師自己拍了一下手掌，作出嘔吐的聲音，又說：『好一個木枕頭啊。』
禪師生活清貧刻苦。
【English Translation】 English version: Let it accumulate. No need for artificial creation or arrangement. Fallen leaves are carried away by the flowing water, and white clouds in the valleys are scattered by the wind. A cry from a cold goose severs emotional attachments, and the sound of the frost bell just starting seems to collapse my mountain dwelling. The white poplar has even more outstanding qualities, stirring the dying embers in the cold stove all night long. Suddenly, a wandering monk comes out and says, 'Elder, stop showing off, you look so poor and pathetic.' I simply say to him, 'You've hit the nail on the head.'
Ascending the hall to preach. Are my hands like the Buddha's hands? Like the Southern Star (guiding star) and the Big Dipper (pointing north) in the sky. Are my feet like a donkey's feet? All past events are forgotten. Everyone has a cause for existence, and everyone has square feet and a round head. Like Dayu (Zen master's name) standing on the beach, the lonely moon reflects in the deep bay. If you can't understand, it's hard to see the true nature, a fisherman's song passes over the distant beach.
Instructing the assembly. Following worldly conditions is easy, achieving the work of cultivation is difficult. Not understanding the differences between the myriad conditions before you, only seeing the vast wind of circumstances, withering the forest of merit, the fire of the mind burning fiercely, burning all the seeds of Bodhi. If the thought of cultivation is as strong as emotional love, then serving the masses is like serving oneself. Each other's affairs can be handled well, not seeing others' faults and one's own advantages, naturally there will be respect from above and below, the Buddha-dharma will always appear before you, and afflictions will be liberated from dust to dust.
Ascending the hall to preach. The rooster crows at the dawn moon, the dog barks at the dry stump. These can only be understood silently, difficult to understand with thought. In the place that cannot be seen, emit earth-shattering light. In the place that cannot be spoken, contains the mysteries of heaven and earth. Fuzhou city is only one foot six inches in size, the paper originally came from Qingjiang. Everyone, clearly speaking it out, people find it difficult to see, like last night at midnight, the moon shone on the window.
Ascending the hall to preach. The wind blows the thatched roof leaking, the rain wets the eyes of the monks. So clearly, yet you don't know, but stand here with your head down.
Instructing the assembly due to illness. I have been sick for a long time and have not put down the wooden pillow. People come to visit and mostly ask how I am. I answer according to their questions as conditions allow, and the orioles outside the window sing even more happily. Just say this seven-foot body, where is it sick? If there are those with discerning eyes in the assembly, try to point it out for me to see. The assembly's answers did not match. The Zen master clapped his hands once, made a vomiting sound, and said again: 'What a good wooden pillow.'
The Zen master's life is pure and austere.
出入唯杖笠獨行。示寂。阇維收舍利。目睛齒舌數珠。同靈骨塔于寺西。
南康府云居法如禪師
丹丘胡氏子。依護國瑞。祝髮登具。遍參諸老。晚至龍門。以平日所證白佛眼。眼曰。此皆學解。非究竟事。欲了生死。當求妙悟。師駭然。一日命主香積。以道業未辦固辭。眼勉曰。姑就職。其中大有人為汝說法。未幾。晨興開廚門。望見聖僧。忽契證。趨白佛眼。眼曰。者里還見聖僧么。師詣前問訊叉手立。眼曰。向汝道。大有人為汝說法。
住後上堂。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。曏者里。有無俱遣。得失兩亡。直得十方世界。三世諸佛。總不可得。見前諸人。且道。十二時中。向甚麼處。安身立命。披蓑側立千峰外。引水澆蔬五老前。
上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。云居又且不然。乾坤之內。宇宙之間。中有一寶。擲下拄杖曰。大眾也須識取。
南康府歸宗真牧正賢禪師
潼川陳氏子。世為名儒。幼從三聖澄。為苾芻具戒。游成都。依大慈秀習經論。過目成誦。義亦頓曉。秀稱為經藏子。出蜀扣佛眼。一日入室。眼舉慇勤抱得栴檀樹。語聲未絕。師頓悟。眼曰。經藏子。漏逗了也。因手書真牧二字授之。紹興己巳。出住歸宗。
【現代漢語翻譯】 現代漢語譯本 出入只用手杖和斗笠，獨自行走。示寂（圓寂）。阇維（火化）后，收集到舍利（佛教徒稱僧人去世后焚燒遺體所得的結晶體）。目睛（眼珠）、齒（牙齒）、舌頭和數珠（念珠），一同放入靈骨塔，建在寺廟西邊。
南康府（地名）云居法如禪師
是丹丘（地名）胡家的兒子。依止護國瑞（人名）剃度出家，受具足戒。廣泛參訪各位老禪師。晚年到龍門（地名），用平日所證悟的道理稟告佛眼（佛眼清遠禪師）。佛眼說：『這些都是學來的理解，不是究竟的道理。想要了脫生死，應當尋求妙悟。』法如禪師感到震驚。一天，佛眼禪師命令他主管香積（廚房事務），法如禪師以道業未成就為理由堅決推辭。佛眼禪師勉勵他說：『暫且就職，其中會有人為你說法。』沒過多久，早晨起來打開廚房門，望見聖僧（僧伽，佛教僧團），忽然契合證悟。跑去稟告佛眼禪師。佛眼禪師說：『這裡還見到聖僧嗎？』法如禪師走到佛眼禪師面前問訊，叉手站立。佛眼禪師說：『早就對你說過，會有人為你說法。』
住持寺院後上堂說法：『一法如果存在，毗盧遮那佛（法身佛）就墮落在凡夫的境界。萬法如果不存在，普賢菩薩（象徵菩薩的行愿）就失去他的境界。到了這裡，有和無都要捨棄，得到和失去都要忘卻，直接達到十方世界、三世諸佛都不可得的境界。』看著眼前的各位，且說，十二時辰中，在什麼地方安身立命呢？披著蓑衣側身站在千峰之外，引水澆灌蔬菜在五老峰前。
上堂說法：『乾坤之內，宇宙之間，中間有一件寶貝，隱藏在形山（指人的形體）之中。』云居禪師又說：『我卻不是這樣認為。乾坤之內，宇宙之間，中間有一件寶貝。』把拄杖扔在地上說：『大眾也必須認識它。』
南康府（地名）歸宗真牧正賢禪師
是潼川（地名）陳家的兒子，世代都是著名的儒生。年幼時跟隨三聖澄（人名）出家，受比丘具足戒。遊歷成都，依止大慈秀（人名）學習經論，看過一遍就能背誦，經義也能立刻明白。大慈秀稱他為『經藏子』。離開四川后拜訪佛眼禪師。一天進入佛眼禪師的房間，佛眼禪師舉起『慇勤抱得栴檀樹』（禪宗公案）這句話，話音未落，正賢禪師立刻開悟。佛眼禪師說：『經藏子，泄露了天機啊。』於是親手書寫『真牧』二字授予他。紹興己巳年（1149年），出任歸宗寺住持。
【English Translation】 English version He went out and came in using only a staff and a bamboo hat, traveling alone. He entered nirvana (passed away). After cremation (Jhana), relics (crystallized remains of a monk after cremation) were collected. His eyeballs, teeth, tongue, and rosary were placed together with his spiritual bones in a pagoda west of the temple.
Chan Master Faru of Yunju Temple in Nankang Prefecture (place name)
He was the son of the Hu family of Danqiu (place name). He relied on Huguo Rui (person's name) to have his head shaved and receive the full precepts. He widely visited various old Chan masters. Later in life, he arrived at Longmen (place name) and reported his daily insights to Foyan (Chan Master Foyan Qingyuan). Foyan said, 'These are all learned understandings, not ultimate truths. If you want to be free from birth and death, you should seek profound enlightenment.' Master Faru was shocked. One day, Foyan ordered him to manage the kitchen (Xiangji), but Faru firmly declined, saying that his practice was not yet complete. Foyan encouraged him, saying, 'Take the position for now; there will be someone there to preach the Dharma to you.' Not long after, he got up early one morning, opened the kitchen door, and saw a Sangha (Buddhist monastic order). He suddenly attained enlightenment and rushed to report to Foyan. Foyan said, 'Do you still see the Sangha here?' Master Faru went before Foyan, made a respectful greeting, and stood with his hands folded. Foyan said, 'I told you long ago that someone would preach the Dharma to you.'
After becoming the abbot of the temple, he gave a Dharma talk, saying, 'If a single dharma exists, Vairocana Buddha (Dharmakaya Buddha) falls into the realm of ordinary beings. If all dharmas do not exist, Samantabhadra Bodhisattva (symbolizing the vows and practices of a Bodhisattva) loses his realm.' At this point, both existence and non-existence must be abandoned, and both gain and loss must be forgotten, directly reaching the state where the ten directions and the Buddhas of the three times are unattainable.' Looking at everyone before me, tell me, where do you settle your body and mind in the twelve periods of the day? Wearing a straw cloak, standing sideways outside the thousand peaks, drawing water to irrigate vegetables in front of the Five Elders Peak.
Giving a Dharma talk: 'Within heaven and earth, between the cosmos, there is a treasure hidden within the form mountain (referring to the human body).' Chan Master Yunju then said, 'I don't think so. Within heaven and earth, between the cosmos, there is a treasure.' He threw his staff on the ground and said, 'The assembly must also recognize it.'
Chan Master Zhengxian Zhenmu of Guizong Temple in Nankang Prefecture (place name)
He was the son of the Chen family of Tongchuan (place name), whose family had been famous Confucian scholars for generations. As a child, he followed Sansheng Cheng (person's name) to leave home and received the full Bhikkhu precepts. He traveled to Chengdu and relied on Daci Xiu (person's name) to study the sutras and treatises, memorizing them after reading them once, and immediately understanding their meaning. Daci Xiu called him 'Son of the Sutra Treasury.' After leaving Sichuan, he visited Chan Master Foyan. One day, he entered Foyan's room, and Foyan raised the phrase 'Earnestly embracing the sandalwood tree' (a Chan koan). Before the words were finished, Zhengxian immediately attained enlightenment. Foyan said, 'Son of the Sutra Treasury, you have revealed the secret!' So he personally wrote the two characters 'Zhenmu' and gave them to him. In the year of Ji Si of Shaoxing (1149 AD), he became the abbot of Guizong Temple.
上堂。且第一句如何道。汝等若向世界未成時。父母未生時。佛未出世時。祖師未西來時道得。已是第二句。且第一句如何道。直饒你十成道得。未免左之右之。卓拄杖下座。
上堂。良久。召大眾曰。者里作么生。若也擬議。賢上座。謾你諸人去也。打地和尚。瞋他秘魔巖主。擎個叉兒。胡說亂道。遂將一摑成齏粉。散在十方世界。還知么。舉拂子曰。而今卻在拂子頭上。說一切智智清凈無二。無二分無別無斷故。還聞么。閻老子知得。乃曰。賢上座。你若相當去。不妨奇特。或不相當。總在我手裡。卻向他道。閻老子你也退步摸索鼻孔看。擊禪床下座 僧問。久默。斯要已泄真機。學人上來。請師開示。師曰。耳朵在甚麼處。曰一句分明該萬象。師曰。分明底事作么生。曰臺星照臨。枯木回春。師曰。換卻你眼睛。
湖州府吉安州道場正堂明辯禪師
本郡俞氏子。幼事報本蘊。圓顱受具。后謁諸方。至少林。聞僧舉佛眼以古詩發明。師子尊者被難話曰。楊子江頭楊柳春。楊華愁殺渡江人。一聲羌笛離亭晚。君向瀟湘我向秦。師默有所契。即趨龍門求入室。佛眼問。從上祖師方𠕋因緣。許你會得。忽舉拳曰。者個因何喚作拳。師擬對。眼筑其口曰。不得作道理。於是頓去知見。
【現代漢語翻譯】 現代漢語譯本 禪師上堂說法。那麼第一句該怎麼說呢？你們如果能說出世界尚未形成時、父母尚未出生時、佛陀尚未出世時、祖師尚未西來時的道理，那已經是第二句了。那麼第一句該怎麼說呢？即使你們能完全說對，也免不了有所偏頗。說完，禪師拄著拄杖走下禪座。
禪師再次上堂說法。沉默良久，禪師呼喚大眾說：『這裡該如何理解？如果你們妄加猜測，賢上座（對僧人的尊稱），那就是欺騙你們了。』打地和尚（指一位以打地為修行方式的和尚）嗔怪秘魔巖主（指住在秘魔巖的僧人），拿著叉子，胡說八道。於是將他一掌打成粉末，散在十方世界。你們知道嗎？禪師舉起拂塵說：『現在卻在拂塵頭上，宣說一切智智（指佛的智慧）清凈無二，沒有差別，沒有間斷。』聽到了嗎？閻羅王也知道。於是說：『賢上座，你如果能相應，那非常奇特。如果不相應，一切都在我手裡。』卻又對閻羅王說：『閻羅王你也退後摸摸自己的鼻孔看看。』說完，禪師敲擊禪床走下禪座。
有僧人問道：『長久的沉默，是要泄露真正的玄機。學人前來，請禪師開示。』禪師說：『你的耳朵在哪裡？』僧人說：『一句分明，包含萬象。』禪師說：『分明的事情該怎麼做？』僧人說：『臺星照臨，枯木回春。』禪師說：『換掉你的眼睛。』
湖州府吉安州道場正堂明辯禪師
是本郡俞氏之子，年幼時在報本寺修行，剃度受戒。後來參訪各地，到達少林寺。聽到僧人引用佛眼禪師用古詩闡明師子尊者（指禪宗的祖師）受難的故事，詩中說：『楊子江頭楊柳春，楊華愁殺渡江人。一聲羌笛離亭晚，君向瀟湘我向秦。』禪師心中有所領悟，於是前往龍門寺請求入室請教。佛眼禪師問道：『從上代祖師方便接引的因緣，你能夠領會嗎？』忽然舉起拳頭說：『這個因何叫做拳頭？』禪師想要回答，佛眼禪師就打他的嘴巴說：『不得用道理來解釋。』於是禪師頓悟，去除知見。
【English Translation】 English version The Chan master ascended the hall. He said, 'How should the very first sentence be spoken? If you can speak of the time before the world was formed, before parents were born, before the Buddha appeared in the world, before the Patriarch came from the West, that is already the second sentence. So, how should the very first sentence be spoken? Even if you can speak it perfectly, you will inevitably be biased to the left or right.' After speaking, the Chan master leaned on his staff and descended from the seat.
The Chan master ascended the hall again. After a long silence, the Chan master called out to the assembly, saying, 'How should this be understood? If you make conjectures, Venerable Sir (a respectful term for monks), you are deceiving yourselves.' Dadi Heshang (a monk who practiced by striking the ground) rebuked Mimaoyan Zhu (a monk living in Mimao Rock), who was holding a fork and speaking nonsense. Thereupon, he struck him into powder with one palm, scattering it throughout the ten directions. Do you know? The Chan master raised his whisk and said, 'Now, it is on the head of the whisk, proclaiming the pure and non-dual All-Knowing Wisdom (Sarvajna-jnana, referring to the wisdom of the Buddha), without difference, without separation, without cessation.' Do you hear? Yama (the King of Hell) knows it. Then he said, 'Venerable Sir, if you can correspond to it, that would be extraordinary. If you do not correspond, everything is in my hands.' Then he said to Yama, 'Yama, you should also step back and feel for your nose.' After speaking, the Chan master struck the Zen platform and descended from the seat.
A monk asked, 'Prolonged silence is to reveal the true essence. A student has come to request the master's instruction.' The Chan master said, 'Where are your ears?' The monk said, 'One sentence clearly encompasses all phenomena.' The Chan master said, 'How should this clear matter be done?' The monk said, 'The Tai star shines, and withered trees return to spring.' The Chan master said, 'Replace your eyes.'
Chan Master Mingbian of Daocheng Main Hall, Jiazhou Prefecture, Huzhou
Was a son of the Yu family in this prefecture. In his youth, he served at Baoben Temple, shaved his head, and received the precepts. Later, he visited various places and arrived at Shaolin Temple. He heard a monk quoting Chan Master Foyan's explanation of the story of Venerable Shizi (referring to a Zen ancestor) suffering hardship with an ancient poem, which said: 'Willows by the Yangtze River in spring, Willow catkins sadden those crossing the river. The sound of a Qiang flute at the farewell pavilion in the evening, You go to Xiangxiang, and I go to Qin.' The Chan master had some understanding in his heart, so he went to Longmen Temple to request personal instruction. Chan Master Foyan asked, 'Can you understand the expedient means of the ancestral teachers from the past?' Suddenly, he raised his fist and said, 'Why is this called a fist?' As the Chan master was about to answer, Chan Master Foyan struck his mouth and said, 'Do not explain it with reasoning.' Thereupon, the Chan master had a sudden awakening and relinquished his knowledge and views.
住後上堂。猛虎口邊拾得。毒蛇頭上安排。更不釘樁搖櫓。回頭別有生涯。婆子被我勘破了。大悲院裡有村齋。
上堂。凈五眼。涌金春色晚。得五力。吹落桃華碧。唯證乃知難可測。卓拄杖曰。一片何人得。流經十萬家。
上堂。三祖道。但莫憎愛。洞然明白。當時老僧若見。便與一摑。且道。是憎邪。是愛邪。近來經界稍嚴。不許詭名挾佃。
解制上堂。十五日已前不得去。少林只履無藏處。十五日已后不得住。桂子天香和雨露。正當十五日。又且如何。阿呵呵。風流不在著衣多。
上堂。舉僧問投子。大死底人。卻活時如何。子曰。不許夜行。投明須到。師曰。我疑千年蒼玉精。化為一片秋水骨。海神欲護護不得。一旦鰲頭忽擎出。
上堂。華開隴上。柳綻堤邊。黃鶯調叔夜之琴。芳草入謝公之句。何必聞聲悟道。見色明心。非唯水上覓漚。已是眼中著屑。擘開胸曰。汝等當觀吾紫磨金色之身。今日則有。明日則無。大似無風起浪。全不知羞。且道。今日事作么生。好個迷逢達磨。不知誰解承當。
僧問。如何是佛。師乃鳴指三下。
問。語默涉離微。如何通不犯。師曰。橫身三界外。獨脫萬機前。曰祇如風穴道。長憶江南三月里。鷓鴣啼處百華香。又作么生。師
【現代漢語翻譯】 現代漢語譯本：
住持升座說法：如同從猛虎口邊撿得食物，又如在毒蛇頭上安家。不再釘樁搖櫓，回頭另有一番生活。老婆子的伎倆被我識破了，大悲院裡只有粗茶淡飯。
升座說法：清凈五眼，如同涌金池的春色已晚。得到五力，如同吹落碧綠的桃花。唯有親證才能知曉其深不可測。拄著禪杖說：『這一片景像有誰能領會？』流經十萬戶人家。
升座說法：三祖（僧璨）說：『只要不憎恨也不喜愛，就能通透明白。』當時老衲如果見到，便會給他一巴掌。且說，這是憎恨呢，還是喜愛呢？近來邊界管理稍微嚴格，不允許冒名頂替侵佔田地。
解制升座說法：十五日之前不得離開，少林寺的只履（達摩的鞋子）無處可藏。十五日之後不得停留，桂花的香氣和著雨露。正在十五日這一天，又該如何呢？啊呵呵，風流不在於穿衣多少。
升座說法：引用僧人問投子和尚的話：『大死底人，卻活時如何？』投子和尚回答：『不許夜行，投明須到。』我說：我懷疑這是千年蒼玉的精華，化為一片秋水的骨骼。海神想要保護也保護不了，一旦被巨鰲的頭頂了出來。
升座說法：花開在山坡上，柳樹在堤岸邊綻放。黃鶯彈奏叔夜的琴，芳草進入謝公的詩句。何必一定要聞聲悟道，見色明心？這不僅是在水上尋找水泡，而且是眼中進了灰塵。敞開胸懷說：你們應當觀看我紫磨金色的身軀，今天還有，明天就沒有了。這很像無風起浪，完全不知羞恥。且說，今天的事情該怎麼做？好一個迷失的達摩（菩提達摩，禪宗始祖），不知有誰能承擔。
僧人問：如何是佛？師父於是彈了三下手指。
問：言語和沉默都涉及細微的差別，如何才能做到不違背（中道）？師父說：橫身於三界之外，獨自超脫于萬機之前。問：既然如此，風穴和尚說：『長憶江南三月里，鷓鴣啼處百華香。』又該作何解釋？師父沒有回答。
【English Translation】 English version:
The abbot ascends the hall. It's like picking up food from the mouth of a fierce tiger, or setting up a home on the head of a poisonous snake. No longer nailing stakes or rowing oars, turning back there is another life. The old woman's trick has been seen through by me, in the Dabei Monastery (Great Compassion Monastery) there is only simple vegetarian food.
Ascending the hall. Pure five eyes, like the late spring scenery of Yongjin Pond. Obtaining five powers, like blowing down the green peach blossoms. Only through personal realization can one know its immeasurable depth. Holding the staff, he said: 'Who can comprehend this scene?' It flows through hundreds of thousands of households.
Ascending the hall. The Third Patriarch (Sengcan) said: 'Just do not hate or love, and you will be thoroughly clear.' If I, the old monk, had seen it then, I would have given him a slap. Now, tell me, is it hate or love? Recently, border management has been slightly stricter, and it is not allowed to impersonate and seize land.
Ascending the hall to mark the end of the retreat. Before the fifteenth day, you must not leave, the sandal (Bodhidharma's shoe) of Shaolin has nowhere to hide. After the fifteenth day, you must not stay, the fragrance of osmanthus blends with the rain and dew. On the fifteenth day itself, what should be done? Ah ha ha, elegance is not about wearing many clothes.
Ascending the hall. Quoting a monk's question to Touzi: 'What happens when a person who has died completely comes back to life?' Touzi replied: 'No night travel is allowed, you must arrive by dawn.' I say: I suspect this is the essence of a thousand-year-old jade, transformed into a bone of autumn water. Even the sea god wants to protect it but cannot, once it is suddenly lifted by the head of a giant turtle.
Ascending the hall. Flowers bloom on the slopes, willows blossom by the banks. The oriole tunes the lute of Shuye, fragrant grass enters the verses of Xie Gong. Why must one necessarily awaken to the Dao through hearing sounds, or clarify the mind through seeing colors? This is not only seeking bubbles on the water, but also getting dust in the eyes. Opening his chest, he said: You should observe my body of purple-gold color, today it is here, tomorrow it will be gone. This is very much like stirring up waves when there is no wind, completely without shame. Now, tell me, what should be done today? What a lost Bodhidharma (the first patriarch of Zen), I wonder who can take on the responsibility.
A monk asked: What is Buddha? The master then snapped his fingers three times.
Asked: Speech and silence both involve subtle differences, how can one avoid violating (the Middle Way)? The master said: Stretching across the three realms, alone transcending the myriad affairs. Said: If so, what about what Fengxue said: 'I always remember the third month in Jiangnan, where the partridges sing and hundreds of flowers are fragrant'? The master did not answer.
曰。說者個不唧𠺕漢作么。曰嫩竹搖金風細細。百華鋪地日遲遲。師曰。你向甚麼處見風穴。曰眼裡耳里絕瀟灑。師曰。料掉無交涉。
問。如何是佛。師曰。無柴猛燒火。曰如何是法。師曰。貧做富裝裹。曰如何是僧。師曰。賣扇老婆手遮日。曰如何是和尚栗棘蓬。師曰。不答此話。曰為甚麼不答。師大笑曰。吞不進。吐不出。
問。蓮華未出水時如何。師曰。未過冬至莫道寒。曰出水后如何。師曰。未過夏至莫道熱。曰出與未出時如何。師曰。三十年後。不要錯舉。
問。如何是一喝如金剛王寶劍。師曰。古墓毒蛇頭戴角。曰如何是一喝如踞地師子。師曰。虛空笑點頭。曰如何是一喝如探竿影草。師曰。石人拍手笑呵呵。曰如何是一喝不作一喝用。師曰。布袋里豬頭。曰四喝已蒙師指示。向上還有事也無。師曰有。曰如何是向上事。師曰。鋸解秤錘。隨聲便喝。
佛眼忌拈香。龍門和尚。闡提潦倒。不信佛法。滅除禪道。拶破毗盧向上關。貓兒洗面自道好。一炷沉香爐上然。換手捶胸空懊惱。遂搖手曰。休懊惱。以坐具搭肩上。作女人拜曰。莫怪下房媳婦。觸忤大人好。
室中垂問曰。貓兒為甚麼愛捉老鼠。又曰。板鳴因甚麼狗吠。
師家風嚴冷。初機多憚之。有達磨贊曰
【現代漢語翻譯】 現代漢語譯本： 問：說者個不唧𠺕漢（指說話的人，不值得一提的人）在做什麼？ 師說：嫩竹搖曳，金風細細；百花鋪地，日頭遲遲。 師說：你從什麼地方見到風穴（地名，也指風穴延沼禪師）？ 答：眼裡耳里，絕頂瀟灑。 師說：料掉（指言語輕率，不切實際），毫無交涉。
問：如何是佛（Buddha）？ 師說：無柴猛燒火。 問：如何是法（Dharma）？ 師說：貧窮做富貴打扮。 問：如何是僧（Sangha）？ 師說：賣扇老婆手遮日。 問：如何是和尚栗棘蓬（比喻難以接近或理解的事物）？ 師說：不回答此話。 問：為什麼不回答？ 師大笑說：吞不進，吐不出。
問：蓮花未出水時如何？ 師說：未過冬至（二十四節氣之一）莫道寒。 問：出水后如何？ 師說：未過夏至（二十四節氣之一）莫道熱。 問：出與未出時如何？ 師說：三十年後，不要錯舉。
問：如何是一喝如金剛王寶劍（比喻威力強大，能斬斷一切煩惱的智慧）？ 師說：古墓毒蛇頭戴角。 問：如何是一喝如踞地師子（比喻威猛無比，震懾一切邪惡的力量）？ 師說：虛空笑點頭。 問：如何是一喝如探竿影草（比喻試探，摸清底細）？ 師說：石人拍手笑呵呵。 問：如何是一喝不作一喝用？ 師說：布袋里豬頭。 問：四喝已蒙師指示，向上還有事也無？ 師說：有。 問：如何是向上事？ 師說：鋸解秤錘，隨聲便喝。
佛眼（指佛眼清遠禪師）忌日拈香。龍門和尚（指龍門清覺禪師），闡提（指斷善根的人）潦倒，不信佛法，滅除禪道，拶破毗盧（指毗盧遮那佛，宇宙的本體佛）向上關，貓兒洗面自道好。一炷沉香爐上然，換手捶胸空懊惱。遂搖手說：休懊惱。以坐具搭肩上，作女人拜說：莫怪下房媳婦，觸忤大人好。
室中垂問說：貓兒為什麼愛捉老鼠？又說：板鳴因什麼狗吠？
師家風嚴冷，初機多憚之。有達磨（菩提達摩，禪宗初祖）贊說
【English Translation】 English version: Asked: What is that insignificant fellow doing? The master said: Tender bamboo sways, golden wind whispers; hundreds of flowers carpet the ground, the sun lingers. The master said: Where did you see Fengxue (name of a place, also refers to Zen Master Fengxue Yanzhao)? Answered: In my eyes and ears, utterly free and unrestrained. The master said: Careless talk, completely irrelevant.
Asked: What is Buddha (Buddha)? The master said: Burning fiercely without firewood. Asked: What is Dharma (Dharma)? The master said: A poor man dressing up as a rich man. Asked: What is Sangha (Sangha)? The master said: An old woman selling fans, shielding her hand from the sun. Asked: What is a hedgehog chestnut of a monk (metaphor for something difficult to approach or understand)? The master said: I will not answer this question. Asked: Why not answer? The master laughed and said: Cannot swallow it, cannot spit it out.
Asked: What is it like when the lotus flower has not yet emerged from the water? The master said: Before the Winter Solstice (one of the twenty-four solar terms), do not speak of cold. Asked: What is it like after it emerges from the water? The master said: Before the Summer Solstice (one of the twenty-four solar terms), do not speak of heat. Asked: What is it like whether it has emerged or not? The master said: Thirty years later, do not make a wrong judgment.
Asked: What is a shout like the Vajra King's precious sword (metaphor for powerful wisdom that can cut through all afflictions)? The master said: A poisonous snake with horns on its head in an ancient tomb. Asked: What is a shout like a lion crouching on the ground (metaphor for immense power that intimidates all evil forces)? The master said: Emptiness smiles and nods. Asked: What is a shout like probing the grass with a pole (metaphor for probing, getting to the bottom of things)? The master said: A stone man claps his hands and laughs heartily. Asked: What is a shout that is not used as a shout? The master said: A pig's head in a bag. Asked: I have already received your instructions on the four shouts, is there anything beyond that? The master said: Yes. Asked: What is the matter beyond that? The master said: Sawing apart a steelyard weight, shouting along with the sound.
On the anniversary of Foyan's (referring to Zen Master Foyan Qingyuan) death, incense is offered. The monk of Longmen (referring to Zen Master Longmen Qingjue) is an icchantika (a person who has severed their roots of goodness) in a state of decline, disbelieving in the Buddha Dharma, destroying the Zen path, breaking through the upward gate of Vairocana (referring to Vairocana Buddha, the cosmic Buddha), a cat washes its face and praises itself. A stick of incense burns in the censer, regretting in vain by switching hands and beating the chest. Then he waved his hand and said: Stop regretting. He put the sitting cushion on his shoulder, bowed like a woman and said: Do not blame the concubine, for offending the master.
In the room, he asked: Why do cats love to catch mice? And: Why do dogs bark when the board creaks?
The master's family style is strict and cold, and beginners are often afraid of it. There is a verse praising Bodhidharma (Bodhidharma, the first patriarch of Zen)
。升元閣前懡㦬。洛陽峰畔乖張。皮髓傳成話𣠽。只履無處埋藏。不是一番寒徹骨。爭得梅華樸鼻香。雪堂行見曰。先師猶有此人在。只消此贊。可以坐斷天下人舌頭。由是。衲子奔湊。
臨終登座。拈拄杖。於左邊卓一下曰。三十二相無此相。於左邊卓一下曰。八十種好無此好。僧繇一筆畫成。志公露出草稿。又卓一下。顧大眾曰。莫懊惱。直下承當休更討。下座歸方丈。趺坐儼然而逝。火后收靈骨設利。藏所建之塔。曰仙人山。
長沙府方廣深禪師
僧問。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。未審。意旨如何。師曰。富嫌千口少。貧恨一身多。
世寄首座者
成都人。遍依師席。晚造龍門。一日燕坐瞌睡間。群蛙忽鳴。誤聽為淨髮版響。亟趨往。有曉之者曰。蛙鳴非版也。師恍然。詣方丈剖露。佛眼曰。豈不見羅睺羅。師遽止曰。和尚不必舉。待去自看。未幾。有省。乃占偈曰。夢中聞版響。覺后蝦䗫啼。蝦䗫與版響。山嶽一時齊。由是益臻玄奧。眼命分座。師固辭曰。此非細事也。如金針刺眼。毫髮若差。睛則破矣。愿生生居學地。而自煅煉。眼。因以偈美之曰。有道只因頻退步。謙和元自慣回光。不知已在青雲上。猶更將身入眾藏。暮年。學者力請不容辭。
【現代漢語翻譯】 現代漢語譯本：升元閣前一片茫然（懡㦬，mó luó，形容茫然不知所措的樣子），洛陽峰畔事理乖張。皮囊和精髓傳成了空話，達摩的只履（指達摩祖師西歸時只剩一隻鞋的典故）無處埋藏。不是經歷一番寒冷徹骨的磨練，怎能得到梅花撲鼻的清香？雪堂見到后說：『先師還有這樣的人在啊！』只要有這句讚語，就可以堵住天下人的嘴。因此，學僧們紛紛前來投靠。
臨終時登上法座，拿起拄杖，在左邊敲一下說：『三十二相（佛教中佛所具有的三十二種殊勝的容貌特徵）沒有這樣的相！』在右邊敲一下說：『八十種好（佛教中佛所具有的八十種細微的殊勝之處）沒有這樣的好！』吳僧繇（南北朝時期著名畫家）一筆畫成，志公禪師（南北朝時期高僧寶誌）露出了草稿。又敲一下，看著大眾說：『不要懊惱，當下承擔，不要再尋求！』說完走下法座回到方丈室，盤腿端坐安然而逝。火化后收取靈骨和舍利子，藏在所建的塔中，名為仙人山。
長沙府方廣深禪師
有僧人問：『一法如果存在，毗盧遮那佛（佛教中報身佛的代表）就墮落在凡夫的境界；萬法如果不存在，普賢菩薩（佛教中象徵菩薩行愿的菩薩）就失去了他的境界。』不知道禪師您的意思是怎樣的？方廣深禪師回答說：『富人嫌一千張嘴吃飯都少，窮人恨自己一身累贅太多。』
世寄首座
是成都人，廣泛地依止各位禪師學習，晚年拜訪龍門禪師。一天燕坐時打瞌睡，忽然聽到青蛙鳴叫，誤以為是淨髮（剃頭）的板響，急忙跑過去。有人告訴他說：『這是蛙鳴，不是板響。』世寄禪師恍然大悟，到方丈室坦白此事。佛眼禪師說：『難道你沒聽說過羅睺羅（釋迦牟尼佛的兒子，密行第一）的故事嗎？』世寄禪師連忙制止說：『和尚不必舉例，待我自己去看。』不久，他有所領悟，於是作偈說：『夢中聽到板響，醒來后是蝦蟆啼叫。蝦蟆的叫聲與板響，在山嶽間一時齊鳴。』從此更加精通玄奧的佛理。佛眼禪師要他分座說法，世寄禪師堅決推辭說：『這不是小事啊！如同用金針刺眼睛，稍微差錯一點，眼睛就要瞎了。我願意生生世世待在學習的位置上，自己鍛鍊自己。』佛眼禪師因此用偈語讚美他說：『有道之人只因爲常常退讓，謙和的人原本就習慣於反觀自照。不知不覺已經身在青雲之上，還更將自己藏在眾人之中。』晚年，學人們極力請求，他無法推辭。
【English Translation】 English version: Before the Shengyuan Pavilion, all is blankness (懡㦬, mó luó, describes a state of being at a loss). Beside the Luoyang Peak, principles are perverse. The skin and marrow have been passed down as empty words. Bodhidharma's sandal (referring to the story of Bodhidharma returning to the West with only one shoe) cannot be found to be buried. If one does not experience a bone-chilling cold, how can one obtain the plum blossom's penetrating fragrance? When Xuetang saw this, he said, 'The late master still has such a person!' With just this praise, one can shut the mouths of all people in the world.' Because of this, monks flocked to him.
At his death, he ascended the seat, took up his staff, and struck it once on the left, saying, 'The thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha) do not have this mark!' He struck it once on the right, saying, 'The eighty minor characteristics (the eighty minor marks of excellence of a Buddha) do not have this excellence!' The monk Sengyou (famous painter of the Southern and Northern Dynasties) completed it in one stroke, and Zhi Gong (Zen Master Baozhi, a prominent monk of the Southern and Northern Dynasties) revealed the draft. He struck it again, and looking at the assembly, said, 'Do not be vexed, directly accept it and seek no further!' After speaking, he descended the seat and returned to his abbot's chamber, where he sat in full lotus posture and passed away peacefully. After cremation, his relics and sharira were collected and enshrined in the pagoda built for him, named Xianren Mountain.
Zen Master Fangguang Shen of Changsha Prefecture
A monk asked, 'If one dharma exists, Vairocana (the representative of the Sambhogakaya Buddha in Buddhism) falls into the realm of ordinary beings; if all dharmas do not exist, Samantabhadra (a Bodhisattva symbolizing the vows and practices of all Buddhas) loses his realm.' I do not know, what is the meaning of the master's intention? The master said, 'The rich hate having too few mouths to feed, the poor hate having too much burden on their own body.'
Chief Seat Shiji
Was a native of Chengdu, widely studied with various Zen masters, and in his later years visited Zen Master Longmen. One day, while sitting in meditation and dozing off, he suddenly heard the croaking of frogs, mistakenly thinking it was the sound of the board for shaving heads, and hurriedly ran over. Someone told him, 'That is the croaking of frogs, not the sound of the board.' Zen Master Shiji suddenly realized, and confessed this matter to the abbot's chamber. Zen Master Foyan said, 'Have you not heard the story of Rahula (son of Shakyamuni Buddha, foremost in secret practice)?' Zen Master Shiji quickly stopped him, saying, 'Venerable, there is no need to give an example, I will go and see for myself.' Before long, he had an awakening, and composed a verse saying, 'In a dream, I heard the sound of the board, after waking up, it was the croaking of toads. The croaking of toads and the sound of the board, resound together in the mountains.' From then on, he became even more proficient in the profound Buddhist principles. Zen Master Foyan wanted him to share the seat and expound the Dharma, but Zen Master Shiji firmly declined, saying, 'This is not a small matter! It is like piercing the eye with a golden needle, if there is the slightest mistake, the eye will be blinded. I am willing to remain in the position of learning for lifetimes, and cultivate myself.' Zen Master Foyan therefore praised him with a verse, saying, 'The enlightened person only retreats frequently, the humble person is originally accustomed to introspection. Unknowingly, he is already in the clouds, and still hides himself among the crowd.' In his later years, the students earnestly requested, and he could not refuse.
后因說偈曰。諸法空故我心空。我心空故諸法同。諸法我心無別體。祇在而今一念中。且道。是那一念。眾罔措。師喝一喝而終。
溫州府凈居尼慧溫禪師
上堂。舉法眼示眾曰。三通鼓罷。簇簇上來。佛法人事。一時周畢。師曰。山僧道。三通鼓罷。簇簇上來。拄杖不在苕帚柄。聊與三十。
給事馮楫濟川居士
自壯扣諸名宿。最後造龍門。從佛眼再歲。一日。同眼經行法堂。偶童子趨庭吟曰。萬象之中獨露身。眼拊公背曰。好聻。公於是契入。紹興丁巳。除給事。會大慧就明慶開堂。慧下座。公挽之曰。和尚嘗言。不作者蟲豸。今日因甚麼又在者里。慧曰。盡大地是個杲上座。又作么生。公擬對。慧便掌公曰。是我招得。
越月。特丐祠。坐夏徑山。榜其室曰不動軒。一日慧升座。拈藥山參石頭及馬祖公案罷。公隨至方丈曰。適來。和尚所舉底因緣。某有個會處。慧曰。你如何會。公曰。恁么也不得。蘇嚧娑婆訶。不恁么也不得。㗭唎娑婆訶。恁么不恁么總不得。蘇嚧㗭唎娑婆訶。慧印以偈曰。梵語唐言。打成一塊。咄哉俗人。得此三昧。
後知邛州。所至宴晦無倦。嘗自詠曰。公事之餘喜坐禪。少曾將脅到床眠。雖然現出宰官相。長老之名四海傳。紹興廿三年癸酉秋。乞
【現代漢語翻譯】 現代漢語譯本： 後來（慧溫禪師）說了偈語：『諸法皆空所以我心也空，我心空了所以諸法相同。諸法與我心沒有分別的本體，只在當下這一念之中。』 且問，是哪一念？ 眾人不知所措。 禪師大喝一聲而終。 溫州府凈居寺的尼姑慧溫禪師 上堂說法。 引用法眼禪師開示眾人說：『三通鼓聲敲完，大家聚集上來，佛法的儀式，一時之間全部完成。』 慧溫禪師說：『山僧我說，三通鼓聲敲完，大家聚集上來，拄杖不在苕帚柄上，姑且賞你們三十棒。』 給事中馮楫（濟川居士） 年輕時拜訪各位名宿，最後來到龍門。 跟隨佛眼禪師兩年。 一天，與佛眼禪師一同在法堂經行，恰巧童子走過庭院吟誦道：『萬象之中獨露身。』 佛眼禪師拍著馮楫的背說：『好啊！』 馮楫因此契悟。 紹興丁巳年（1137年），擔任給事中。 適逢大慧禪師在明慶寺開堂說法，大慧禪師走下座位，馮楫拉住他說：『和尚您曾說過，不作為的人是蟲豸，今天為什麼又在這裡？』 大慧禪師說：『整個大地都是杲上座，又能怎麼樣？』 馮楫想要回答，大慧禪師便打了他一掌說：『是我招惹來的。』 過了一個月，馮楫特意請求辭官，在徑山寺坐禪一整個夏天，並在他的房間上題名為『不動軒』。 一天，大慧禪師升座說法，拈出藥山禪師參石頭禪師以及馬祖禪師的公案完畢后，馮楫跟隨到方丈室說：『剛才和尚您所舉的因緣，我有個體會之處。』 大慧禪師問：『你如何體會？』 馮楫說：『這樣也不行，蘇嚧娑婆訶（sū rú suō pó hē）。 不這樣也不行，㗭唎娑婆訶（hōng lì suō pó hē）。 這樣不這樣都不行，蘇嚧㗭唎娑婆訶（sū rú hōng lì suō pó hē）。』 大慧禪師用偈語印證說：『梵語和唐語，打成一塊。 唉，俗人，得到了這種三昧。』 後來擔任邛州知州，所到之處宴飲清談沒有倦意。 曾經自己吟詠道：『公務之餘喜歡坐禪，很少將身體放到床上睡覺。 雖然現出宰官的模樣，長老的名聲卻傳遍四海。』 紹興二十三年癸酉年（1153年）秋，請求...
【English Translation】 English version: Later, (Chan Master Huiwen) said in a verse: 'All dharmas are empty, therefore my mind is empty. My mind is empty, therefore all dharmas are the same. All dharmas and my mind have no separate substance, only in this one thought at this moment.' And asked, which is that one thought? The crowd was at a loss. The Chan master shouted and passed away. Chan Master Huiwen, a nun of Jingju Temple in Wenzhou Prefecture Ascended the hall to give a Dharma talk. Quoting Chan Master Fayan's instruction to the assembly: 'After the three drumbeats, everyone gathers here, and the Buddhist rituals are completed all at once.' Chan Master Huiwen said: 'I, this mountain monk, say, after the three drumbeats, everyone gathers here, the staff is not on the broom handle, so I will give you thirty blows.' Feng Ji (Layman Jichuan), a court official In his youth, he visited various famous monks, and finally came to Longmen. He followed Chan Master Foyan for two years. One day, while walking in the Dharma hall with Chan Master Foyan, a boy happened to pass by the courtyard and recited: 'The unique body is revealed among all phenomena.' Chan Master Foyan patted Feng Ji's back and said: 'Good!' Feng Ji thus attained enlightenment. In the Ding Si year of Shaoxing (1137), he served as a court official. It happened that Chan Master Dahui was giving a Dharma talk at Mingqing Temple. When Chan Master Dahui stepped down from the seat, Feng Ji stopped him and said: 'Venerable, you once said that those who do nothing are worms, why are you here again today?' Chan Master Dahui said: 'The entire earth is Abbot Gao, so what?' Feng Ji was about to answer, but Chan Master Dahui slapped him and said: 'I brought it on myself.' A month later, Feng Ji specially requested to resign from his official position and practiced Chan meditation at Jingshan Temple for the entire summer, and inscribed 'Immovable Hut' on his room. One day, Chan Master Dahui ascended the seat to give a Dharma talk. After finishing the koan of Chan Master Yaoshan consulting Chan Master Shitou and Chan Master Mazu, Feng Ji followed him to the abbot's room and said: 'Just now, the cause and condition that the Venerable mentioned, I have a place of understanding.' Chan Master Dahui asked: 'How do you understand it?' Feng Ji said: 'Like this is not okay, sū rú suō pó hē. Not like this is not okay, hōng lì suō pó hē. Like this and not like this are both not okay, sū rú hōng lì suō pó hē.' Chan Master Dahui confirmed it with a verse: 'Sanskrit and Chinese, beaten into one piece. Alas, a layman, has obtained this samadhi.' Later, he served as the prefect of Qiongzhou, and he never tired of feasting and talking. He once recited: 'In my spare time from official duties, I like to practice Chan meditation, and I rarely put my body to bed. Although I appear as an official, the name of the elder is spread throughout the world.' In the autumn of the Guiyou year of Shaoxing twenty-three (1153), he requested...
休政。預報親知。期以十月三日。報終至日。令后廳置高座。見客如平時。至辰巳間。降階望關肅拜。請漕使攝邛事。著僧衣履。踞高座。囑諸官吏及道俗。各宜向道。扶持教門。建立法幢。遂拈拄杖按膝。蛻然而化。漕使請曰。安撫去住。如此自由。何不留一頌以表罕聞。公張目索筆。書曰。初三十一。中九下七。老人言盡。龜哥眼赤。竟爾長往。先是。建炎后。名山巨剎。教藏多不存。公累以己俸印施。凡一百二十八藏。用祝君壽。以康兆民。門人蒲大聘。嘗志其事。有語錄頌古。行世。
開福寧禪師法嗣
長沙府大溈月庵善果禪師
信州余氏子。上堂。奚仲造車一百輻。拈卻兩頭除卻軸。以拄杖打一圓相曰。且莫錯認定盤星。卓一卓。下座。
謝供頭上堂。解猛虎頷下金鈴。驚群動眾。取蒼龍穴里明珠。光天照地。山僧。今日到此。讚歎不及。汝等諸人。合作么生。豎起拂子曰。眨上眉毛。速須薦取。擲拂子。下座。
上堂。心生法亦生。心滅法亦滅。心法兩俱忘。烏龜喚作鱉。諸禪德。道得也未。若道得。道林與你拄杖子。其或未然。歸堂喫茶去。
僧問。達磨九年面壁。意旨如何。師曰。魚行水濁。曰二祖禮三拜。為甚麼卻得其髓。師曰。地肥茄子大。曰祇如一華開
【現代漢語翻譯】 現代漢語譯本 休政（去世）。預先告知親近的人，約定在十月三日。到了去世的日子，讓后廳設定高座，接見客人如同平時。到了辰時和巳時之間，走下臺階，面向北方肅敬地拜別，請漕使代理邛州事務。然後穿上僧衣僧鞋，登上高座，囑咐各位官吏以及道士和俗人，各自應該向往正道，扶持佛教，建立法幢。於是拿起拄杖敲擊膝蓋，安詳地圓寂了。漕使請示說：『安撫使的離去如此自由，為何不留下一首偈頌來表明這罕見之事？』 公睜開眼睛索要筆墨，寫道：『初三十一，中九下七，老人言盡，龜哥眼赤。竟爾長往。』 在這之前，建炎（南宋高宗年號，1127-1130年）之後，名山大寺的佛教經藏大多不復存在。公多次用自己的俸祿印製佛經施捨，總共一百二十八藏，用來祝願皇帝長壽，使百姓安康。門人蒲大聘曾經記錄這件事，有語錄和頌古流傳於世。
開福寧禪師的法嗣
長沙府大溈山月庵善果禪師
是信州余氏之子。上堂說法時說：『奚仲製造車子有一百根輻條，拿掉兩頭，除去車軸。』 用拄杖打一個圓相說：『且不要錯誤地認定盤星。』 卓杖一下，下座。
感謝供養上堂說法時說：『解開猛虎頷下的金鈴，驚動大眾。從蒼龍的洞穴里取出明珠，照亮天地。』 山僧我今天到這裡，讚歎都來不及。你們這些人，應該怎麼做？ 豎起拂塵說：『眨上眉毛，迅速領會。』 擲下拂塵，下座。
上堂說法時說：『心生則法生，心滅則法滅，心與法兩方面都忘卻，烏龜就可以叫做鱉。』 各位禪德，說得對嗎？ 如果說得對，道林就給你拄杖子。 如果不是這樣，就回禪堂喝茶去。
有僧人問：『達磨（Bodhidharma）九年面壁，意旨如何？』 禪師說：『魚行水濁。』 僧人說：『二祖（慧可）禮拜三次，為什麼卻得到了真髓？』 禪師說：『地肥茄子大。』 僧人說：『如果一華開
【English Translation】 English version He ceased his official duties (passed away). He informed his close associates beforehand, setting the date for the third day of the tenth month. On the day of his passing, he had a high seat prepared in the rear hall, receiving guests as usual. Between the hours of Chen (7-9 am) and Si (9-11 am), he descended the steps, respectfully bowed towards the north, and requested the Transport Commissioner to take charge of Qiong Prefecture affairs. Then, he donned his monastic robes and shoes, ascended the high seat, and exhorted all officials, Daoists, and laypeople to turn towards the Way, support the Buddhist teachings, and establish the Dharma banner. Thereupon, he tapped his knee with his staff and peacefully passed away. The Transport Commissioner inquired, 'Your departure is so free and unconstrained. Why not leave a verse to express this rare occurrence?' The master opened his eyes, asked for brush and ink, and wrote: 'The beginning is thirty-one, the middle nine, the end seven. The old man has said all he needs to say, Brother Turtle's eyes are red. Thus, he departed forever.' Prior to this, after the Jianyan era (1127-1130), many Buddhist scriptures in famous mountains and great monasteries were lost. The master repeatedly used his own salary to print and donate Buddhist scriptures, a total of one hundred and twenty-eight collections, to pray for the emperor's longevity and the people's well-being. His disciple, Pu Dapin, once recorded this event, and his recorded sayings and verses are circulated in the world.
Successor of Chan Master Kaifuning
Chan Master Yue'an Shanguo of Dawei Mountain in Changsha Prefecture
Was a son of the Yu family in Xinzhou. In his Dharma talk, he said: 'Xi Zhong made a cart with one hundred spokes, removing both ends and the axle.' He drew a circle with his staff and said: 'Do not mistakenly identify the center.' He struck the ground once with his staff and descended from the seat.
In his Dharma talk thanking for the offerings, he said: 'Unleashing the golden bell under the fierce tiger's chin, startling the masses. Taking the bright pearl from the azure dragon's lair, illuminating heaven and earth.' This mountain monk has come here today, and words of praise are not enough. What should you all do? He raised his whisk and said: 'In the blink of an eye, quickly realize it.' He threw down the whisk and descended from the seat.
In his Dharma talk, he said: 'When the mind arises, the Dharma arises; when the mind ceases, the Dharma ceases; when both mind and Dharma are forgotten, a turtle can be called a turtle.' Venerable Chan practitioners, is that right? If it is right, Daolin will give you a staff. If not, return to the hall and have tea.
A monk asked: 'What is the meaning of Bodhidharma's (達磨) nine years of wall-gazing?' The master said: 'Fish swimming makes the water muddy.' The monk said: 'Why did the Second Patriarch (慧可) receive the marrow after bowing three times?' The master said: 'The soil is fertile, the eggplant is large.' The monk said: 'If a single flower blooms'
五葉。結果自然成。明甚麼邊事。師曰。賊以贓為驗。曰有時乘好月。不覺過滄洲。師曰。阇黎無分。
問。有句無句。如藤倚樹時如何。師曰。驗盡當行家。曰樹倒藤枯。句歸何處。又作么生。師曰。風吹日炙。曰懶安呵呵大笑聻。師曰。波斯讀梵字。曰。今日足見老師七通八達。師曰。仰面哭蒼天。僧禮拜。師曰過。
問。蓮花未出水時如何。師曰。乾坤無異色。曰出水后如何。師曰。遍界有清香。
大隨靜禪師法嗣
重慶府釣魚山護國寺石頭自回禪師
東川合州人。世為石工。雖不識字。志慕空宗。每從人口授法華。能誦之。棄家投大隨。供掃灑。取崖石。手不釋錘鑿。而誦經不輟。隨。見而愍之。令看趙州勘婆因緣。久之。因鑿石稍堅。盡力一錘。瞥見火光電迸。忽然省徹。走至方丈禮拜。呈頌曰。用盡工夫。渾無巴鼻。火光迸散。元在者里。復獻趙州勘婆頌曰。三軍不動旗閃爍。老婆正是魔王腳。趙州無柄鐵掃帚。掃蕩煙塵空索索。隨忻然可之曰。子徹也。遂授以僧服。人以其嘗為石工故。稱回石頭。有頌曰。石頭和尚。咬嚼不入。打破虛空。露些子跡。既而歸釣魚山。建護國禪林。化道彌著。
上堂。參禪學道。大似井底叫渴。殊不知。塞耳塞眼。迴避不及且如十
【現代漢語翻譯】 現代漢語譯本 五葉，結果自然成，明白什麼事？ 師父說：『賊人以贓物為證。』（僧人）說：『有時乘著好月色，不知不覺就過了滄洲。』 師父說：『你沒有份。』
（僧人）問：『有句無句，如藤蔓依附樹木時如何？』 師父說：『驗證完畢，就是行家。』 （僧人）說：『樹倒藤枯，句子歸向何處？又該如何是好？』 師父說：『風吹日曬。』 （僧人）說：『懶安（禪師名號）呵呵大笑，又怎麼樣呢？』 師父說：『波斯人讀梵文字。』 （僧人）說：『今天足以見到老師七通八達。』 師父說：『仰面哭蒼天。』 僧人禮拜。 師父說：『過了。』
（僧人）問：『蓮花未出水時如何？』 師父說：『乾坤沒有異色。』 （僧人）說：『出水后如何？』 師父說：『遍界都有清香。』
大隨靜禪師法嗣
重慶府釣魚山護國寺石頭自回禪師
東川合州人。世代為石匠。雖然不識字，但立志仰慕空宗。經常從人口中聽授《法華經》，能夠背誦。 離家投奔大隨禪師，負責灑掃。 取山崖上的石頭，手裡不停地拿著錘子和鑿子，誦經也不停止。 大隨禪師見到后憐憫他，讓他看趙州勘婆（趙州禪師勘驗老太婆）的因緣。 過了很久，因為鑿石頭稍稍堅硬，用盡全力一錘，忽然看見火光電閃，忽然徹底醒悟。 跑到方丈室禮拜，呈上頌詞說：『用盡功夫，完全沒有頭緒。火光迸散，原來就在這裡。』 又獻上趙州勘婆頌說：『三軍不動旗閃爍，老婆正是魔王腳。趙州無柄鐵掃帚，掃蕩煙塵空索索。』 大隨禪師高興地認可了他，說：『你徹悟了。』 於是授予他僧服。 人們因為他曾經是石匠的緣故，稱他為回石頭。 有頌詞說：『石頭和尚，咬嚼不入。打破虛空，露出些許軌跡。』 之後回到釣魚山，建立護國禪林，教化更加顯著。
上堂說法。參禪學道，很像井底呼叫口渴。殊不知，塞住耳朵塞住眼睛，迴避都來不及。比如十
【English Translation】 English version Five leaves. The result comes naturally. What are you trying to understand? The Master said, 'Thieves are judged by the stolen goods.' (The monk) said, 'Sometimes, enjoying the beautiful moonlight, one unknowingly passes Cangzhou.' The Master said, 'You have no share in that.'
(The monk) asked, 'With or without a phrase, what is it like when a vine clings to a tree?' The Master said, 'When the verification is complete, you are an expert.' (The monk) said, 'When the tree falls and the vine withers, where does the phrase go? And what should be done?' The Master said, 'The wind blows and the sun scorches.' (The monk) said, 'Lan'an (a Chan master's name) laughs heartily, so what?' The Master said, 'A Persian reads Sanskrit.' (The monk) said, 'Today, I truly see that the teacher is proficient in everything.' The Master said, 'Looking up, I cry to the heavens.' The monk prostrated. The Master said, 'Pass.'
(The monk) asked, 'What is it like when the lotus flower has not yet emerged from the water?' The Master said, 'Heaven and earth have no different colors.' (The monk) said, 'What is it like after it emerges from the water?' The Master said, 'The entire world is filled with pure fragrance.'
Successor of Chan Master Jing of Dasui
Chan Master Shitou Zihui of Huguo Temple on Diaoyu Mountain in Chongqing Prefecture
He was from Hezhou in Dongchuan. His family had been stone workers for generations. Although he was illiterate, he aspired to the Empty School (Śūnyatā). He often received the Lotus Sutra orally from others and was able to recite it. He left home and went to Dasui, where he was in charge of sweeping and cleaning. He took stones from the cliffs, never letting go of his hammer and chisel, and never stopped reciting the sutra. Dasui saw this and took pity on him, telling him to contemplate the kongan (koan) of Zhaozhou's Examination of the Old Woman (Zhaozhou Kan Po). After a long time, because the stone he was chiseling was a little hard, he put all his strength into one hammer blow, and suddenly saw a flash of fire and lightning, and suddenly he was completely enlightened. He ran to the abbot's room and prostrated, presenting a verse saying, 'Having exhausted all effort, there was no clue at all. The firelight burst forth, and it was originally right here.' He also presented a verse on Zhaozhou's Examination of the Old Woman, saying, 'The three armies do not move, the flags flicker. The old woman is the foot of the Demon King. Zhaozhou's handleless iron broom sweeps away the smoke and dust in vain.' Dasui happily approved of him, saying, 'You are enlightened.' So he gave him monastic robes. People called him Shitou (Stone) Hui because he had been a stone worker. There is a verse that says, 'The Stone Monk, cannot be chewed. Breaking through the void, revealing a few traces.' Later, he returned to Diaoyu Mountain and built the Huguo Chan Forest, and his teaching became even more prominent.
Ascending the hall to preach. Studying Chan and learning the Way is very much like calling out for thirst at the bottom of a well. Little do they know that blocking their ears and blocking their eyes, there is no time to avoid it. For example, ten
二時中。行住坐臥。動轉施為。是甚麼人。使作眼見耳聞。何處不是路頭。若識得路頭。便是大解脫場。方知。老漢共山河大地。與你證明。所以道。十方薄伽梵。一路涅槃門。諸仁者。大凡有一物當途。要見一物之根源。見得根源。源無所源。所源既非。何處不圓。諸禪德。老漢亦無甚麼勝你處。諸人又有甚麼不如老漢處。還會么。太湖三萬六千頃。月在波心說向誰。下座。
嘗自甃石二十四片為龕。一日別眾。自入掩門而逝。
潼川州護聖愚丘居靜禪師
成都楊氏子。年十四。禮白馬安慧為師。參南堂。堂舉香嚴枯木里龍吟話。往返酬詰。師于言下大悟。一日堂問曰。莫守寒巖異草青。坐卻白雲宗不妙。汝作么生。師曰。直須揮劍。若不揮劍。漁父棲巢。堂矍然曰。者小廝兒。師珍重便行。
出住東巖。上堂。月生一。東巖乍住增愁𡧯。紅塵世路有多端。米麵倉儲無顆粒。崖為伴泉為匹。颯颯清風來滿室。山神土地暗中忙。雲版鐘魚偷淚滴。人世莫道守空巖。亦有東籬打西壁。
嘗謂眾曰。參學至要。不出先南堂道。最初句及末後句。透得過者。一生事畢。儻或未然。更與你分作十門。各各印證自心。還得穩當也未。一須信有教外別傳。二須知有教外別傳。三須會無情說法。與有
【現代漢語翻譯】 現代漢語譯本： 在任何時候，無論是行走、站立、坐著、躺著，還是行動、轉身、施為，是什麼人在使你的眼睛能看，耳朵能聽？哪裡不是通往真理的道路？如果認識到這條道路，那就是大解脫的場所。那時才會知道，我與山河大地都在為你證明。所以說，十方諸佛都通過同一條道路進入涅槃之門。各位仁者，大凡有一物擋在路上，就要去探尋這一物的根源。見到根源，就會發現根源是沒有根源的。既然所源不是真實的，那麼哪裡不是圓滿的呢？各位禪者，我並沒有什麼勝過你們的地方，你們又有什麼不如我的地方呢？明白了嗎？太湖三萬六千頃，月亮在波心，要向誰訴說呢？下座。
他曾經自己用二十四塊石頭砌成石龕。有一天，他向眾人告別，自己進入石龕並關上門，就去世了。
潼川州護聖愚丘居靜禪師
是成都楊氏之子。十四歲時，拜白馬安慧為師。參訪南堂禪師。南堂禪師舉香嚴禪師『枯木里龍吟』的話頭。愚丘居靜禪師往返應對，在言語下大悟。一天，南堂禪師問：『莫守寒巖異草青，坐卻白雲宗不妙，你作么生？』（不要固守寒冷的巖石，任憑奇異的草生長，這樣坐著，白雲宗的宗旨就不妙了，你怎麼辦？）愚丘居靜禪師回答：『直須揮劍，若不揮劍，漁父棲巢。』（必須揮劍斬斷，如果不揮劍，漁夫就要來這裡築巢了。）南堂禪師驚異地說：『這個小傢伙！』愚丘居靜禪師行禮后便離開了。
後來，愚丘居靜禪師住持東巖寺。上堂開示說：『月生一，東巖乍住增愁𡧯。紅塵世路有多端，米麵倉儲無顆粒。崖為伴泉為匹，颯颯清風來滿室。山神土地暗中忙，雲版鐘魚偷淚滴。人世莫道守空巖，亦有東籬打西壁。』（月亮從無到有，剛住進東巖寺，愁緒就增加了。紅塵世俗的道路有很多曲折，米麵倉庫里卻沒有一粒糧食。以山崖為伴，以泉水為侶，颯颯的清風吹滿房間。山神土地在暗中忙碌，雲板和鐘魚都偷偷地流淚。世人不要說我只是守著空空的巖石，也有像陶淵明那樣在東籬下悠然自得的時候。）
他曾經對大眾說：『參禪學習最重要的，莫過於先南堂禪師所說的最初句和最後句。能夠透徹理解這兩句的，一生的大事就完成了。如果不能透徹理解，我再為你們分成十個方面，各自印證自己的心，這樣才能穩妥。一是必須相信有教外別傳（不通過經典文字的特殊傳授）。二是必須知道有教外別傳。三是必須領會無情說法（沒有感情的事物也在說法），與有
【English Translation】 English version: At all times, whether walking, standing, sitting, or lying down, or acting, turning, performing, who is it that makes your eyes see and your ears hear? Where is not the path to truth? If you recognize this path, then that is the place of great liberation. Then you will know that I, along with the mountains, rivers, and the great earth, am proving it for you. Therefore, it is said that all Buddhas of the ten directions enter the gate of Nirvana through the same path. Dear friends, whenever there is an object blocking the way, you must explore the root of this object. When you see the root, you will find that the root has no root. Since the source is not real, then where is not perfect? Fellow Chan practitioners, I have nothing that surpasses you, and you have nothing that is inferior to me. Do you understand? The vast Lake Tai, thirty-six thousand acres, the moon is in the heart of the waves, to whom shall I speak? Take your seats.
He once built a stone niche with twenty-four stone slabs. One day, he bid farewell to the assembly, entered the niche himself, closed the door, and passed away.
Chan Master Yiqiu Jujing of Huosheng Temple in Tongchuan Prefecture
He was a son of the Yang family in Chengdu. At the age of fourteen, he became a disciple of Anhui of Baima Temple. He visited Chan Master Nantang. Chan Master Nantang raised the topic of 'the dragon's roar in a withered tree' by Chan Master Xiangyan. Yiqiu Jujing responded back and forth, and had a great enlightenment under the words. One day, Chan Master Nantang asked: 'Do not guard the cold rock, letting strange grass grow green; sitting here, the purpose of the Baiyun sect is not wonderful, what do you do?' Yiqiu Jujing replied: 'You must wield the sword directly; if you do not wield the sword, the fisherman will nest here.' Chan Master Nantang exclaimed in surprise: 'This little fellow!' Yiqiu Jujing bowed respectfully and left.
Later, Yiqiu Jujing became the abbot of Dongyan Temple. In his Dharma talk, he said: 'The moon is born as one; newly residing in Dongyan Temple increases sorrow. The roads of the red dust world have many twists and turns; there is not a single grain in the rice and flour storage. Cliffs are my companions, springs are my partners; the rustling breeze fills the room. Mountain gods and earth gods are secretly busy; the cloud board and bell fish secretly shed tears. People in the world should not say that I am just guarding an empty rock; there are also times like Tao Yuanming, leisurely under the eastern fence.'
He once said to the assembly: 'The most important thing in studying Chan is nothing more than the first sentence and the last sentence spoken by Chan Master Nantang. Those who can thoroughly understand these two sentences have completed the great matter of their lives. If you cannot thoroughly understand them, I will divide them into ten aspects for you, each to verify your own mind, so that you can be stable. First, you must believe that there is a special transmission outside the teachings (a special transmission that does not go through classical texts). Second, you must know that there is a special transmission outside the teachings. Third, you must understand that inanimate things also speak the Dharma, and with
情說法無二。四須見性如觀掌中物。了了分明。一一田地穩密。五須具擇法眼。六須行鳥道玄路。七須文武兼濟。八須摧邪顯正。九須大機大用。十須向異類中行。凡欲紹隆法種。須盡此綱要。方坐得者曲錄床子。受得天下人禮拜。敢與佛祖為師。若不到恁么田地。祇一向虛頭。他時異日。閻老子未放你在。間有學者。各門頌出呈師。師以頌示曰。十門綱要掌中施。機會來時自有為。作者不須排位次。大都首末是根基。
成都府簡州南巖勝禪師
上堂。召眾曰。護生須是殺。殺盡始安居。會得箇中意。分明在半途。且道。到家一句又作么生。釋迦彌勒沒量大。看來猶祇是他奴。
僧問。放行五位即不問。把定三關事若何。師曰。橫按鏌鎁全正令。曰把定三關。蒙指示。放行五位事如何。師曰。大平寰宇斬癡頑。曰恁么則南巖門下。土曠人稀。師曰。靈利衲僧。祇消一點。
問。自古自今。同生同死時如何。師曰。家賊難防。曰今日學人小出。大遇去也。師便打曰。須是老僧打你始得。僧禮拜。師曰。切忌詐明頭。
常德府梁山廓庵師遠禪師
合州魯氏子。上堂。舉楊岐三腳驢子話。乃召眾曰。揚其湯者。莫若撲其火。壅其流者。莫若杜其源。智人明鑑。佛法至論無出斯。也者因
【現代漢語翻譯】 現代漢語譯本：請說法無二的道理。必須見到自性，就像觀看手中的物品一樣，清清楚楚，明明白白，每一個環節都穩妥嚴密。五是必須具備選擇正法的眼力。六是必須行走于鳥道玄路（比喻極其艱險的修行道路）。七是必須文才和武略兼備。八是必須摧毀邪惡，彰顯正義。九是必須有大的機鋒和大的作用。十是必須在不同尋常的人群中修行。凡是想要繼承和發揚佛法種子的人，必須窮盡這些綱要，才能穩坐曲錄床（禪床），接受天下人的禮拜，敢於做佛祖的老師。如果達不到這樣的境界，只是一味地虛張聲勢，將來閻羅王不會放過你。期間有學人，各自用頌歌來呈給禪師。禪師用頌歌開示說：十門綱要掌握在手中施行，機會來臨時自然會有作為。作者不必排列位次，大體上首尾才是根基。
成都府簡州南巖勝禪師
上堂說法，召集眾人說：『護持生命必須殺，殺盡才能安居。』領會其中的意思，分明就在半途。那麼，到家一句又該怎麼說呢？釋迦（Śākyamuni）(佛教創始人)和彌勒（Maitreya）(未來佛)的功德無量，但看起來仍然只是他的奴僕。
有僧人問：『放行五位（禪宗用語，指修行過程中的五個階段）暫且不問，把定三關（禪宗用語，指修行中的三個重要關口）的事情如何？』禪師說：『橫按鏌鎁（古代寶劍名），全面執行正令。』僧人說：『把定三關，蒙受您的指示，那麼放行五位的事情又該如何呢？』禪師說：『太平寰宇，斬除愚癡頑固。』僧人說：『這樣說來，南巖門下，土地廣闊而人煙稀少。』禪師說：『靈利的衲僧（僧人的別稱），只需一點就夠了。』
有僧人問：『自古至今，同生同死的時候如何？』禪師說：『家賊難防。』僧人說：『今日學人小有付出，卻有大的際遇。』禪師便打他，說：『必須老僧打你才行。』僧人禮拜。禪師說：『切忌裝作明白。』
常德府梁山廓庵師遠禪師
合州魯氏之子。上堂說法，舉楊岐（禪師名號）三腳驢子的典故。於是召集眾人說：『想要停止沸騰的湯，不如撲滅火焰；想要阻止水流，不如堵住源頭。』聰明人明鑑，佛法的至理名言沒有超出這個範圍的。是因為...
【English Translation】 English version: Please explain the principle of the non-duality of Dharma. One must see one's own nature as clearly as seeing an object in the palm of one's hand, with each step being secure and precise. Fifth, one must possess the eye to discern the true Dharma. Sixth, one must walk the mysterious path of the bird's way (a metaphor for an extremely difficult path of practice). Seventh, one must possess both literary and martial talents. Eighth, one must destroy evil and manifest righteousness. Ninth, one must have great potential and great function. Tenth, one must practice among extraordinary people. Anyone who wishes to inherit and promote the seeds of Dharma must exhaust these outlines in order to sit firmly on the curved chair (meditation seat), receive the worship of all people, and dare to be a teacher of the Buddhas and Patriarchs. If one does not reach such a state, but only engages in empty boasting, Yama (the King of Hell) will not let you go in the future. During this time, some scholars presented their verses to the master. The master used a verse to instruct them, saying: 'The ten outlines are implemented in the palm of your hand, and when the opportunity comes, you will naturally act. The author does not need to arrange the order, but generally the beginning and the end are the foundation.'
Zen Master Sheng of Nanyan in Jianzhou, Chengdu Prefecture
Ascending the hall, he addressed the assembly, saying, 'To protect life, one must kill; only by killing completely can one dwell in peace.' Understanding the meaning within, it is clearly halfway there. Then, what is the saying for arriving home? Śākyamuni (the founder of Buddhism) and Maitreya (the future Buddha) have immeasurable merit, but they still appear to be merely his servants.
A monk asked, 'I won't ask about the five ranks of going forth (a Zen term referring to the five stages of practice), but what about the matter of firmly grasping the three barriers (a Zen term referring to the three important checkpoints in practice)?' The master said, 'Holding the Móyé (an ancient sword name) horizontally, fully execute the correct order.' The monk said, 'Grasping the three barriers, I am grateful for your instruction, but what about the matter of the five ranks of going forth?' The master said, 'In a peaceful universe, cut down ignorance and stubbornness.' The monk said, 'In that case, under the gate of Nanyan, the land is vast and the population is sparse.' The master said, 'A clever monk only needs a little.'
A monk asked, 'What is it like when we are born together and die together from ancient times to the present?' The master said, 'It is difficult to guard against the thief in the house.' The monk said, 'Today, the student has made a small effort but has a great encounter.' The master then hit him, saying, 'It must be the old monk who hits you.' The monk bowed. The master said, 'Beware of pretending to be enlightened.'
Zen Master Kuoan Shiyuan of Liangshan in Changde Prefecture
A son of the Lu family in Hezhou. Ascending the hall to preach, he cited the story of Yangqi's (a Zen master's name) three-legged donkey. Then he addressed the assembly, saying, 'To stop the boiling soup, it is better to extinguish the fire; to stop the flow of water, it is better to block the source.' Wise people understand, and the ultimate truth of the Buddha's teachings does not go beyond this. It is because...
緣。如今叢林中。提唱者甚多。商量者不少。有般底祇道。宗師家無固必。凡有所問。隨口便答。似則也似。是即未是。若恁么。祇作個干無事會。不見楊岐用處。乃至祖師千差萬別。方便門庭。如何消遣。又有般底。祇向佛邊會。卻與自己沒交涉。古人道。凡有言句。須是一一消歸自己。又作么生。又有般底。一向祇作自己會。棄卻古人用處。唯知道明自己事。古人方便。卻如何消遣。既消遣不下。卻似抱橋柱澡洗。要且放手不得。此亦是一病。又有般底。卻去驢腳多少處會。若恁么會。病最難醫也。所以他語有巧妙處。參學人。卒難模索。才擬心則差了也。前輩謂之楊岐宗旨。須是他屋裡人。到恁么田地。方堪傳授。若不然者。總是守死善道。直須是個透頂徹底漢。方能了得。自余禪和子。莫道會不得。即天下出世為人稱宗師底。亦少有會得者。若要會去。須向威音那畔空劫已前。輕輕一覷。提起便行。捺著便轉。卻向萬仞峰前進一步。可以籠罩古今。坐斷天下人舌頭。如今還有恁么者么。有則出來。道道看。如無。更聽一頌。三腳驢子弄蹄行。直透威音萬丈坑。云在嶺頭閑不徹。水流澗下太忙生。
上堂。天得一以清。地得一以寧。君王得一以治天下。者個說話。是家常茶飯。須知衲僧家別有奇特處始得
【現代漢語翻譯】 現代漢語譯本 緣。如今叢林中，提倡禪宗的人很多，討論禪理的人也不少。有一種人認為，宗師之家沒有固定的規矩，凡是有人提問，就隨口回答，好像是那麼回事，但實際上並沒有真正領會。如果這樣，就只是做一個無關緊要的聚會。沒有見到楊岐（Yangqi，禪宗大師）的真正用意，乃至歷代祖師千差萬別的方便法門，又該如何理解和運用呢？ 又有一種人，只在佛（Buddha）的教義里理解，卻與自身沒有關係。古人說，凡是聽到的言語，必須一一回歸到自身來理解。那麼，又該怎麼做呢？ 又有一種人，一味地只從自身來理解，拋棄了古人的用法，只知道明白自己的事情。古人的方便法門，又該如何理解和運用呢？既然無法理解和運用，就像抱著橋柱洗澡，想要放手卻放不開。這也是一種弊病。 又有一種人，卻在驢腳有多少根毛的地方去理解。如果這樣理解，這種病最難醫治。所以古人的話語有巧妙之處，參禪的人很難摸索到。稍微動念就差之千里。前輩稱之為楊岐宗旨，必須是真正懂得楊岐家風的人，到了這種地步，才能夠傳授。如果不是這樣，總是守著死板的道理。必須是一個透徹到底的人，才能了悟。其餘的禪和子，不要說不會，即使是天下出世為人，被稱為宗師的人，也很少有人能夠真正領會。 如果想要領會，必須向威音王佛（Weiyinwang Buddha，過去七佛之一）那畔，空劫（kongjie，佛教時間概念，指極長的時間）以前，輕輕地看一眼，提起就走，放下就轉，再向萬仞高峰前進一步，可以籠罩古今，堵住天下人的嘴。如今還有這樣的人嗎？有就站出來，說說看。如果沒有，再聽一首偈頌： 三腳驢子弄蹄行，直透威音萬丈坑。云在嶺頭閑不徹，水流澗下太忙生。 上堂。天得到『一』而清明，地得到『一』而安寧，君王得到『一』而治理天下。這些話，是家常便飯。要知道出家人必須有特別之處才行。
【English Translation】 English version The cause. Nowadays, in monasteries, there are many who advocate [Zen], and many who discuss [Dharma]. There is a type who says that the masters' family has no fixed rules. Whenever there is a question, they answer it casually. It seems right, but it is not truly right. If so, it is just a gathering of idle people. They do not see Yangqi's (Yangqi, a Zen master) true intention, and how should they understand and utilize the expedient teachings of the ancestral teachers, which are different in thousands of ways? There is another type who only understands from the side of the Buddha (Buddha), but it has nothing to do with themselves. The ancients said, 'All words must be assimilated into oneself.' Then, what should be done? There is another type who only understands from their own side, abandoning the ancients' usage, only knowing to understand their own affairs. How should they understand and utilize the ancients' expedient teachings? Since they cannot understand and utilize them, it is like bathing while hugging a bridge pillar, unable to let go. This is also a sickness. There is another type who tries to understand how many hairs are on a donkey's foot. If they understand in this way, this sickness is the most difficult to cure. Therefore, the ancients' words have subtle points, and those who study Zen find it difficult to grasp. As soon as they try to conceive it, they are far off. The predecessors called it Yangqi's teaching. They must be people who truly understand Yangqi's family style, and only when they reach this stage can they transmit it. If not, they are always guarding dead good ways. They must be a thoroughly penetrating person to be able to understand. The rest of the Zen monks, don't say they don't understand, even those in the world who are called masters, few can truly understand. If you want to understand, you must take a light glance at the other side of Weiyinwang Buddha (Weiyinwang Buddha, one of the past seven Buddhas), before the empty kalpa (kongjie, a Buddhist time concept, referring to an extremely long time), pick it up and go, put it down and turn it, and then take a step forward in front of the ten-thousand-foot peak, you can encompass the past and present, and shut the mouths of all people in the world. Are there such people today? If there are, come out and say something. If not, listen to another verse: The three-legged donkey walks with its hooves, directly penetrating the ten-thousand-zhang pit of Weiyin. The clouds on the ridge are never idle, and the water flowing down the stream is too busy. Ascending the hall. Heaven obtains 'one' and becomes clear, earth obtains 'one' and becomes peaceful, and the king obtains 'one' and governs the world. These words are common fare. You must know that monks must have something special.
。且道。衲僧門下。有甚奇特處。天得一。鬥牛女虛危室壁。地得一。萬象森羅及瓦礫。君王得一。上下四維無等匹。且道。衲僧得一時如何。笑看客從何處來。閑持經卷倚松立。
浴佛上堂。舉藥山浴佛公案。拈云。者僧問處。依稀越國。彷彿揚州。藥山答來。眼似流星。機如掣電。點檢將來。二俱不了。若是山僧即不然。當時才見。問只浴得者個。且不浴得那個。但轉木杓柄與伊。待他擬議之間。攔面便潑。藥山縱有大神通大智慧。也無施展處。敢問大眾。者個即且置。喚甚麼作那個。下座佛殿燒香。為你說破。師有十牛圖並頌行於世。
嘉定州能仁默堂紹悟禪師
結夏上堂。最初一步。十方世界現全身。末後一言。一微塵中深鎖斷。有時提起。如倚天長劍。光耀乾坤。有時放下。似紅爐點雪。虛含萬象。得到恁么田地。天魔外道。拱手歸降。三世諸佛。一時稽首。便可以大圓覺。為我伽藍。於一毫端。現寶王剎。朝往西天。暮歸東土。亦是禁足。百花叢里。坐淫坊酒肆行。亦是禁足。雖然。不僧動著者里一步。所以道。九旬無虛棄之功。百劫有今時之用。堪報不報之恩。以助無為之化。敢問大眾。作么生得到者田地去。良久。拍案曰。如人上山。各自努力。
上堂。舉趙州訪二庵主公
【現代漢語翻譯】 現代漢語譯本：再說，我們出家人的門下，有什麼特別之處呢？天得到『一』，就有了斗宿、牛宿、女宿、虛宿、危宿、室宿、壁宿（均為星宿名）。地得到『一』，就有了萬象森羅以及瓦礫。君王得到『一』，就有了上下四維，沒有可以匹敵的。那麼，我們出家人得到『一』時又如何呢？笑著看客人從何處來，悠閒地拿著經卷靠著松樹站立。
浴佛上堂時，舉了藥山禪師浴佛的公案。拈出說道：『這僧人發問的地方，依稀像越國，彷彿是揚州。藥山禪師回答時，眼睛像流星一樣快，機鋒像閃電一樣迅猛。仔細檢查起來，兩人都不了徹。如果是老衲我，就不是這樣。當時如果見到他問只浴得這個，卻浴不得那個，就轉動木杓的把柄給他，等他猶豫的時候，迎面就潑過去。藥山禪師縱然有大神通大智慧，也無處施展。』敢問各位，『這個』姑且放下，用什麼來稱呼『那個』？下座後到佛殿燒香，為你們說破。』禪師有十牛圖和頌流傳於世。
嘉定州（南宋年號，1208-1224）能仁寺默堂紹悟禪師
結夏安居上堂時說：『最初一步，十方世界顯現全身。最後一句，一粒微塵中深深鎖斷。有時提起，如倚天的長劍，光耀乾坤。有時放下，似紅爐點雪，虛含萬象。』到達這種田地，天魔外道，拱手歸降。三世諸佛，一時稽首。便可以將大圓覺，作為我的寺院，於一毫毛端，顯現寶王剎，早晨前往西天，傍晚回到東土，這也是禁足。在百花叢里，在妓院酒肆行走，也是禁足。雖然如此，不曾動著這裡一步。所以說，九十天沒有虛度光陰的功夫，百千劫有今天的作用，堪以報答不報答的恩情，來幫助無為的教化。敢問各位，怎麼才能到達這種田地呢？』良久，拍案說：『如人上山，各自努力。』
上堂時，舉了趙州禪師拜訪二位庵主的公案。
【English Translation】 English version: Furthermore, what is so unique about the lineage of us monks? When Heaven obtains 'one,' it has the Dipper, Ox, Woman, Emptiness, Danger, Chamber, and Wall (all constellations). When Earth obtains 'one,' it has myriad phenomena and even rubble. When a monarch obtains 'one,' he has the four directions, above and below, without equal. So, what happens when we monks obtain 'one'? Smiling, I watch where the guest comes from, leisurely holding scriptures, leaning against a pine tree.
During the Bathing the Buddha ceremony, he cited the case of Zen Master Yaoshan bathing the Buddha. He remarked, 'The place where this monk asked the question vaguely resembles Yue, and seems like Yangzhou. Yaoshan's response was as swift as a shooting star, and his wit as quick as lightning. Upon closer inspection, neither of them fully understood. If it were me, I would not be like that. If I saw him asking whether one can bathe 'this one' but not 'that one,' I would turn the handle of the wooden ladle towards him, and while he hesitated, I would splash him in the face. Even if Zen Master Yaoshan had great supernatural powers and wisdom, he would have no way to use them.' I dare ask everyone, let's put aside 'this one' for now, what would you call 'that one'? After descending from the seat, I will go to the Buddha hall to burn incense and explain it to you.' The Zen master's Ten Ox Herding Pictures and verses are passed down in the world.
Zen Master Motang Shaowu of Nengren Temple in Jiading Prefecture (Southern Song Dynasty, 1208-1224)
During the summer retreat, he said, 'With the very first step, the entire body manifests in the ten directions. With the final word, it is deeply locked within a single mote of dust. Sometimes when raised, it is like a sky-reaching sword, illuminating the universe. Sometimes when lowered, it is like snow falling on a red-hot stove, containing all phenomena in emptiness.' Having reached such a state, demons and heretics surrender with folded hands. Buddhas of the three times bow their heads in unison. Then one can take the Great Perfect Enlightenment as my monastery, manifesting the Treasure King's realm on the tip of a hair, going to the Western Heaven in the morning and returning to the Eastern Land in the evening, and this is also abiding by the precepts. Walking among the flowers, walking in brothels and taverns, is also abiding by the precepts. Even so, one has not moved a single step from here. Therefore, it is said that ninety days are not wasted, and a hundred kalpas have today's use, worthy of repaying kindness whether it is repaid or not, to assist in the transformation of non-action. I dare ask everyone, how can one reach this state?' After a long pause, he struck the table and said, 'Like people climbing a mountain, each must strive on their own.'
During the Dharma talk, he cited the case of Zen Master Zhaozhou visiting the two hermits.
案。頌曰。一重山盡一重山。坐斷孤峰子細看。霧捲雲收山嶽靜。楚天空闊一輪寒。
成都府彭縣土溪智陀子言庵主
綿州人。初至大隨。聞舉石頭示眾偈。倏然有得。歸隱土溪。懸崖絕壑。間有石若蹲異獸。師鑿以為室。中發異泉無涸溢。四眾訝之。居三十年。化風盛播。室成日。作偈曰。一擊石庵全。縱橫得自然。清涼無暑氣。涓潔有甘泉。寬廓含沙界。寂寥絕眾緣。箇中無限意。風月一床眠。
保寧府劍門南修道者
淳厚之士也。自大隨一語契投。服勤不怠。歸謁崇化赟。坐次。赟以宗門三印問之。南曰。印空印泥印水。平地寒濤競起。假饒去就十分。也是靈龜曳尾。
莫將尚書
字少虛。家世豫章分寧。因官西蜀。謁南堂。咨決心要。堂使其向好處提撕。適如廁。俄聞穢氣。急以手掩鼻。遂有省。以偈呈曰。從來姿韻愛風流。幾笑時人向外求。萬別千差無覓處。得來元在鼻尖頭。堂答曰。一法才通法法周。縱橫妙用更何求。青蛇出匣魔軍伏。碧眼胡僧笑點頭。
龍圖王蕭居士
字觀復。留昭覺日。聞開靜版聲有省。問南堂曰。某有個見處。才被人問。卻開口不得。未審。過在甚處。堂曰。過在有個見處。堂卻問。朝旆幾時到任。公曰。去年八月四日。堂曰
【現代漢語翻譯】 現代漢語譯本： 案。頌曰：一重山走過又是一重山，端坐在孤峰之上仔細觀看。霧氣消散，雲朵收攏，山嶽一片寂靜，楚地的天空廣闊無垠，一輪寒月懸掛其中。 成都府彭縣土溪的智陀子言庵主，綿州人。最初來到大隨，聽聞石頭和尚向大眾開示的偈語，忽然有所領悟。於是歸隱土溪，那裡懸崖峭壁，深谷險峻，其間有一塊石頭，形狀像蹲伏的奇異野獸。庵主便鑿石為室，室中涌出泉水，終年不涸。四眾弟子都對此感到驚異。庵主在此居住三十年，他的教化之風廣為傳播。石室建成之日，庵主作偈說：一擊之下石庵建成，縱橫開闊，渾然天成。清涼舒適，沒有暑氣，涓涓細流，甘甜清泉。寬廣的石室包含著沙界，寂靜清幽，斷絕塵緣。其中的無限禪意，伴隨著清風明月，都在這床榻之上。 保寧府劍門南的修道者，是一位淳樸厚道的修行人。自從在大隨聽聞一句開示，便心領神會，勤奮修行，毫不懈怠。後來去拜見崇化赟（Yun，人名），在坐禪時，崇化赟用宗門三印來問他。南迴答說：印空、印泥、印水，如同在平地上掀起寒冷的波濤。即使能夠十分巧妙地應對，也只不過是靈龜在地上拖著尾巴而已。 莫將尚書（Shangshu，官名），字少虛，家鄉是豫章分寧。因為做官來到西蜀，於是去拜見南堂和尚，請教決心的要領。南堂和尚讓他向好處提撕（tisi，指點）。恰好去廁所，忽然聞到穢氣，急忙用手摀住鼻子，於是有所領悟。他寫了一首偈呈給南堂和尚說：我向來欣賞風流的姿態和韻味，常常嘲笑世人向外尋求。萬別千差，無處可尋，原來所得就在鼻尖。南堂和尚回答說：一法通達，則法法周遍，縱橫妙用，更有什麼可求？青蛇出匣，魔軍降伏，碧眼胡僧，笑著點頭。 龍圖王蕭居士（Jushi，在家修行的佛教徒），字觀復。他住在昭覺寺的時候，聽到開靜的梆子聲，有所領悟。於是問南堂和尚說：我有個見解，但是被人問到的時候，卻說不出口。不知道，過錯在哪裡？南堂和尚說：過錯就在於有個見解。南堂和尚反問道：朝廷的使節什麼時候到任？王蕭居士說：去年八月四日。南堂和尚說
【English Translation】 English version: Case. A verse says: One mountain passed, another mountain appears. Sitting firmly on the solitary peak, observe carefully. The mist disperses, the clouds gather, the mountains are still and silent. In the vast sky of Chu, a cold moon hangs alone. The Hermit Ziyan of Zhituo in Tuxi, Peng County, Chengdu Prefecture, was a native of Mianzhou. He initially arrived at Dasui Monastery and, upon hearing the verse delivered by the monk Shitou (Shitou, means 'Stone'), he suddenly gained insight. He then retreated to Tuxi, a place of cliffs and steep valleys, where a stone resembled a crouching, strange beast. The hermit carved it into a room, from which a spring flowed without ever drying up. The fourfold assembly (referring to monks, nuns, laymen, and laywomen) marveled at this. He resided there for thirty years, and his teachings spread widely. On the day the stone room was completed, the hermit composed a verse: With one strike, the stone hermitage is complete, naturally formed in its breadth. Cool and refreshing, free from summer heat, a trickle of sweet spring. The spacious hermitage contains the sand-like world, quiet and secluded, cutting off worldly ties. The infinite meaning within, accompanied by the breeze and moon, sleeps upon this bed. The Cultivator of Jianmen South in Baoning Prefecture was a man of pure and honest character. Since hearing a word at Dasui, he understood it deeply, diligently cultivating without懈怠 (xie dai, slackening). Later, he went to visit Chonghua Yun (Yun, a name). During seated meditation, Yun asked him about the Three Seals of the Zen School. South replied: 'Sealing emptiness, sealing mud, sealing water, like cold waves rising on flat ground. Even if one responds perfectly, it is still just a spirit turtle dragging its tail.' Minister Mo Jiang (Shangshu, title), styled Shaoxu, was from Fenning in Yuzhang. Due to his official duties, he came to Western Shu and visited the monk Nantang, seeking guidance on resolving his doubts. Nantang instructed him to 'tisi' (tisi, to guide) himself towards the good. Coincidentally, while in the restroom, he smelled the foul odor and quickly covered his nose, and thus he had an awakening. He presented a verse to Nantang, saying: 'I have always loved the elegance and charm, often laughing at people who seek externally. Ten thousand differences, a thousand discrepancies, nowhere to be found, the attainment is originally at the tip of my nose.' Nantang replied: 'One dharma understood, all dharmas are complete, the wonderful function of freedom, what more to seek? The green snake emerges from its box, the demon army is subdued, the blue-eyed barbarian monk smiles and nods.' Layman Wang Xiao (Jushi, Buddhist layman), styled Guanfu. While residing at Zhaojue Temple, he had an awakening upon hearing the sound of the opening-stillness board. He asked Nantang: 'I have a view, but when asked, I cannot express it. I wonder, where is the fault?' Nantang said: 'The fault lies in having a view.' Nantang then asked: 'When did the imperial envoy arrive?' Wang Xiao replied: 'The fourth day of the eighth month of last year (last year refers to an unspecified year).' Nantang said
。自按察幾時離衙。公曰。前月二十。堂曰為甚麼卻道開口不得。公乃契悟。
五祖自禪師法嗣
黃州府蘄州龍華高禪師
上堂。像王行師子住。赤腳崑崙眉卓豎。寒山拾得笑呵呵。指點門前老松樹。且道。他指點個甚麼。忽然風吹倒。時好一堆柴。
續燈正統卷之四 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷五
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十六世
長蘆卓禪師法嗣
寧波府育王無示介諶禪師
溫州張氏子。謝知事上堂。尺頭有寸鑒者。猶稀秤尾無星。且莫錯認。若欲定古今輕重。較佛祖短長。但請于中著一隻眼。果能一尺。還他十寸。八兩元是半斤。自然內外和平。家國無事。山僧今日已是兩手分付。汝等諸人。還肯信受奉行也無。良久曰。尺量刀剪遍世間。志公不是閑和尚。下座。
上堂。文殊智普賢行。多年曆日。德山棒臨濟喝。亂世英雄。汝等諸人。穿僧堂入佛殿。還知險過鐵圍關么。忽然踏著釋迦頂𩕳。磕著聖僧額頭。不免一場禍事。
上堂。我若說有。你為有礙。我若說無。你為無礙。我若橫說。你又跨不過。我若豎說。你又跳不出。若欲叢林平怗
【現代漢語翻譯】 現代漢語譯本 『自從按察使什麼時候離開衙門？』 公回答：『前個月二十。』 堂問：『為什麼卻說開口不得？』 公於是契合領悟。
五祖禪師的法嗣
黃州府蘄州龍華高禪師
上堂開示：象王行走，獅子安住。赤腳崑崙眉毛直豎。寒山（指寒山子，唐代詩僧）拾得（指拾得，唐代僧人，寒山子的好友）笑呵呵，指點門前老松樹。且說，他指點的是什麼？忽然一陣風吹倒，正好是一堆柴火。
《續燈正統》卷之四
《續燈正統》卷五
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒慧能（六祖慧能，638-713）下第十六世
長蘆卓禪師法嗣
寧波府育王無示介諶禪師
溫州張氏之子。謝知事上堂開示：『尺子上有一寸的鑑別能力，還算稀有，秤桿末端沒有星點。且不要錯認。若要確定古今的輕重，比較佛祖的短長，只請在其中放一隻眼。如果能有一尺的鑑別力，還他十寸。八兩原本就是半斤。自然內外和平，家國無事。』 山僧我今日已經是兩手交付。你們這些人，還肯信受奉行嗎？良久后說：『尺量刀剪遍世間，志公（寶誌禪師，418-514）不是閑散的和尚。』 下座。
上堂開示：文殊（文殊菩薩，象徵智慧）的智慧，普賢（普賢菩薩，象徵實踐）的行動，多年來記載在歷日上。德山（德山宣鑒，780-865）的棒，臨濟（臨濟義玄，？-867）的喝，是亂世的英雄。你們這些人，穿過僧堂進入佛殿，還知道比鐵圍山（佛教傳說中的山名）更危險嗎？忽然踩著釋迦（釋迦牟尼，佛教創始人）的頂髻，磕著聖僧的額頭，不免要有一場禍事。
上堂開示：我如果說有，你認為有障礙。我如果說無，你認為沒有障礙。我如果橫著說，你又跨不過去。我如果豎著說，你又跳不出來。如果想要叢林平靜安寧
【English Translation】 English version 『Since when did the investigating commissioner leave the yamen?』 The master replied, 『The twentieth of last month.』 The hall asked, 『Why do you say you can't open your mouth?』 The master then had a tacit understanding and realized.
Successor of Chan Master Wuzu
Chan Master Longhua Gao of Qizhou, Huangzhou Prefecture
Entering the hall: The elephant king walks, the lion dwells. Barefoot Kunlun's eyebrows stand upright. Hanshan (referring to Hanshanzi, a Tang Dynasty poet-monk) and Shide (referring to Shide, a Tang Dynasty monk and Hanshanzi's friend) laugh heartily, pointing to the old pine tree in front of the gate. Tell me, what are they pointing at? Suddenly, a gust of wind blows it down, and it's just a pile of firewood.
Continuation of the Lamp, Zheng Tong, Volume 4
Continuation of the Lamp, Zheng Tong, Volume 5
Compiled by Xing Tong, a Shramana of Nanhai Putuo, Successor of the Ancestors, from Western Shu
Linji School
Sixteenth Generation under Dajian Huineng (the Sixth Patriarch Huineng, 638-713)
Successor of Chan Master Zhuo of Changlu
Chan Master Wushi Jiachen of Yuwang Temple, Ningbo Prefecture
A son of the Zhang family in Wenzhou. Xie, the administrator, ascended the hall and said: 『It is rare for a ruler to have an inch of discernment, and there are no stars on the end of the steelyard. Do not mistake it. If you want to determine the weight of the past and present, and compare the strengths and weaknesses of the Buddhas and patriarchs, please put an eye in the middle. If you can have a foot of discernment, return him ten inches. Eight taels are originally half a catty. Naturally, there will be internal and external peace, and the country will be at peace.』 This mountain monk has already handed over both hands today. Do you all believe and practice accordingly? After a long silence, he said: 『The ruler measures knives and scissors all over the world, and Zhigong (Zen Master Baozhi, 418-514) is not an idle monk.』 Descended from the seat.
Ascending the hall: Manjusri's (Manjusri Bodhisattva, symbolizing wisdom) wisdom, Samantabhadra's (Samantabhadra Bodhisattva, symbolizing practice) actions, recorded in the calendar for many years. Deshan's (Deshan Xuanjian, 780-865) staff, Linji's (Linji Yixuan, ?-867) shout, are heroes in troubled times. You all, passing through the monks' hall and entering the Buddha hall, do you know that it is more dangerous than the Iron Ring Mountains (a mountain range in Buddhist cosmology)? Suddenly stepping on Shakyamuni's (Shakyamuni Buddha, the founder of Buddhism) crown and bumping into the forehead of the holy monk, there will inevitably be a disaster.
Ascending the hall: If I say there is, you think there is an obstacle. If I say there is not, you think there is no obstacle. If I say it horizontally, you cannot cross it. If I say it vertically, you cannot jump out of it. If you want the monastery to be peaceful and tranquil
。大家無事。不如推倒育王。且道。育王如何推得倒去。召大眾曰。著力著力。復曰。苦哉苦哉。育王被人推倒了也。還有路見不平拔劍相為底么。若無。山僧不免自倒自起。擊拂子。下座。
師性剛毅。蒞眾有古法。時以諶鐵面稱之。
湖州府道場慧琳普明禪師
福州人。上堂。有漏笊籬。無漏木杓。庭白牡丹。檻紅芍葯。因思九年面壁人。到頭不識者一著。且作么生。是者一著。以拄杖擊禪床。下座。
上堂。一即多。多即一。毗盧頂上明如日。也無一也無多。現成公案絕誵訛。拈起舊來氈拍版。時清共唱太平歌。
湖州府道場無傳居慧禪師
本郡吳氏子。上堂。鍾馗醉里唱涼州。小妹門前祇點頭。巡海夜叉相見了。大家拍手上高樓。大眾。若會得去。鎖卻天下人舌頭。若會不得。切不得謂老僧別有奇特。
上堂。百尺竿頭弄影戲。不唯瞞你又瞞天。自笑平生岐路上。投老歸來沒一錢。
上堂。舉臨濟示眾曰。一人在高高峰頂。無出身之路。一人在十字街頭。亦無向背。且道。那個在前。那個在後。師曰。更有一人不在高高峰頂。亦不在十字街頭。臨濟老漢。因甚不知。便下座。
杭州府顯寧松堂圓智禪師
上堂。蘆花白蓼花紅。溪邊修竹碧煙籠
【現代漢語翻譯】 現代漢語譯本： 諸位沒事，不如推倒育王（阿育王，佛教護法）。且說，育王（阿育王，佛教護法）如何推倒？召集大眾說：『著力！著力！』又說：『苦啊！苦啊！育王（阿育王，佛教護法）被人推倒了！』還有路見不平拔刀相助的嗎？如果沒有，老衲不免自己倒下自己起來。』擊拂子，下座。 禪師性格剛毅，管理僧眾有古風，當時人稱他為諶鐵面。 湖州府道場慧琳普明禪師 福州人。上堂說法：『有漏的笊籬，無漏的木勺。庭院裡是白色的牡丹，欄桿旁是紅色的芍葯。因此想起九年面壁的達摩祖師，到頭來不識得那一著。』且說，什麼是那一著？用拄杖敲擊禪床，下座。 上堂說法：『一即是多，多即是一，毗盧遮那佛（佛教宇宙觀中的根本佛）頂上光明如太陽。既沒有一也沒有多，現成的公案絕無差錯。』拈起舊來的氈拍板，時世清平，大家一起唱太平歌。 湖州府道場無傳居慧禪師 本郡吳氏子。上堂說法：『鍾馗醉酒後唱著涼州曲，小妹在門前只是點頭。巡海夜叉相見了，大家拍著手登上高樓。』大眾，如果領會得了，就能鎖住天下人的舌頭。如果領會不了，千萬不要說老僧另有奇特的見解。 上堂說法：『百尺竿頭玩弄影子戲，不只瞞你還瞞天。自嘲一生都在歧路上，到老歸來身無分文。』 上堂說法：『舉臨濟義玄禪師（唐朝禪宗大師）開示大眾說：一人在高高峰頂，沒有出身之路；一人在十字街頭，也沒有方向。』且說，哪個在前，哪個在後？禪師說：『更有一個人不在高高峰頂，也不在十字街頭。臨濟義玄禪師（唐朝禪宗大師）這老漢，為什麼不知道？』便下座。 杭州府顯寧松堂圓智禪師 上堂說法：『蘆花白，蓼花紅，溪邊修長的竹子籠罩著碧綠的煙霧。』
【English Translation】 English version: Everyone is alright. Why not push down Yuk Wang (Ashoka, a protector of Buddhism)? Now, how can Yuk Wang (Ashoka, a protector of Buddhism) be pushed down? He calls to the assembly, saying, 'Put effort in! Put effort in!' Again he says, 'How bitter! How bitter! Yuk Wang (Ashoka, a protector of Buddhism) has been pushed down by others!' Is there anyone who, seeing injustice on the road, will draw their sword to help? If not, this old monk will have to fall and rise on his own.' He strikes the whisk and descends from the seat. The master was stern and resolute, managing the assembly with ancient methods. At the time, he was called Chen Iron Face. Chan Master Huilin Puming of Daocheng in Huzhou Prefecture A native of Fuzhou. Ascending the hall, he said, 'A leaky bamboo colander, a non-leaky wooden ladle. White peonies in the courtyard, red peonies by the railing. Thinking of the one who faced the wall for nine years, in the end, he did not recognize that one move.' Now, what is that one move? He strikes the Zen seat with his staff and descends from the seat. Ascending the hall, he said, 'One is many, many is one. Vairochana Buddha's (the fundamental Buddha in Buddhist cosmology) crown shines like the sun. There is neither one nor many, the present case is without error.' He picks up the old felt clapper and, in this peaceful time, sings a song of peace together. Chan Master Wuchuan Juhui of Daocheng in Huzhou Prefecture A son of the Wu family from this prefecture. Ascending the hall, he said, 'Zhong Kui sings the Liangzhou song in his cups, the younger sister just nods in front of the door. When the sea-patrolling Yaksha meet, everyone claps their hands and ascends to the high building.' Assembly, if you understand, you can lock the tongues of everyone in the world. If you don't understand, don't say that this old monk has some special insight. Ascending the hall, he said, 'Playing shadow puppets on a hundred-foot pole, not only deceiving you but also deceiving heaven. I laugh at myself for being on divergent paths all my life, returning in old age without a penny.' Ascending the hall, he said, 'Linji Yixuan (Zen master of the Tang Dynasty) addressed the assembly, saying, 'One person is on the summit of a high peak, with no way out; one person is at the crossroads, with no direction.' Now, which one is in front, which one is behind?' The master said, 'There is another person who is neither on the summit of a high peak nor at the crossroads. Why doesn't that old man Linji Yixuan (Zen master of the Tang Dynasty) know?' Then he descended from the seat. Chan Master Yuanzhi of Xianningsongtang in Hangzhou Prefecture Ascending the hall, he said, 'White reed flowers, red smartweed flowers, slender bamboos by the stream shrouded in green mist.'
。閑云抱幽石。玉露滴巖叢。昨夜烏龜變作鱉。今朝水牯悟圓通。咄。
湖州府安吉州烏回唯庵良范禪師
上堂。塵劫已前事。堂堂無背面。動靜莫能該。舒捲快如電。莫道凡不知佛。也覷不見決定在何處。合取皮兩片薦不薦。更為諸人通一線。良久曰。天下太平。皇風永扇。
上堂。舉僧問趙州。至道無難。唯嫌揀擇。是時人窠窟否。州曰。曾有人問老僧。直得五年分疏不下。師召眾曰。趙州具頂門眼。向擊石火里分緇素。閃電光中明縱奪。為甚麼。卻五年分疏不下。還委悉么。易分雪裡粉。難辨墨中煤。
溫州府本寂靈光文觀禪師
本郡葉氏子。上堂。過去諸如來。斯門已成就。好事不如無。現在諸菩薩。今各入圓明。好事不如無。未來修學人。當依如是住。好事不如無。還知么。除卻華山陳處士。何人不帶是非行。參。
上封才禪師法嗣
福州府普賢元素禪師
建寧人。上堂。兵隨印轉。三千里外絕煙塵。將逐符行。二六時中凈裸裸。不用鐵旗鐵鼓。自然草偃風行。何須七縱七擒。直得無思不服。所謂大丈夫秉慧劍。般若鋒兮金剛焰。非但能摧外道心。早曾落卻天魔膽。正恁么時。且道。主將是甚麼人。喝一喝。
上堂。南泉道。我十八上。便解作活
【現代漢語翻譯】 現代漢語譯本：閑云依偎著幽靜的石頭，晶瑩的露珠滴落在巖石叢中。昨天烏龜變成了鱉，今天水牛領悟了圓滿通達的真理。咄！
湖州府安吉州烏回唯庵良范禪師
上堂開示：在無數劫之前的事情，是如此光明磊落，沒有正面和背面之分。任何動靜都無法涵蓋它，它的舒展和收縮就像閃電一樣迅速。不要說凡人不知道佛，即使是佛也看不見它究竟在哪裡。把兩片皮合在一起，你明白了嗎？我再為你們打通一線生機。停頓良久說：天下太平，皇風永世流傳。（皇風永扇指皇帝的德化永遠流傳）
上堂開示：引用僧人問趙州禪師的話，『至道（最高的道理）並不難，只是害怕人為的揀擇。』這是時人的窠臼嗎？趙州禪師回答說：『曾經有人問老僧我這個問題，我用了五年時間也無法解釋清楚。』良范禪師召集眾人說：趙州禪師具有頂門眼（指具有最高的智慧），能夠在擊石火光中分辨緇素（指僧人和俗人），在閃電光芒中明辨縱奪（指事物的來龍去脈）。為什麼卻用了五年時間也無法解釋清楚呢？你們明白了嗎？分辨雪中的粉末容易，辨別墨中的煤炭卻很難。
溫州府本寂靈光文觀禪師
本郡葉氏之子。上堂開示：過去的諸如來，都是通過這個法門成就的，好事不如無（指執著於好事反而會成為障礙）。現在的諸菩薩，都進入了圓滿光明的境界，好事不如無。未來修學的人，應當按照這樣的方式安住，好事不如無。你們知道嗎？除了華山陳處士，還有誰不是帶著是非觀念行事的呢？參！
上封才禪師的法嗣
福州府普賢元素禪師
建寧人。上堂開示：軍隊隨著印信運轉，三千里之外絕無戰火。將領按照符節行事，一天二十四小時都清凈無染。不用鐵旗鐵鼓，自然草偃風行（指政令的推行如風吹草倒一般）。何須七擒七縱（指無需使用複雜的手段），就能讓人心悅誠服。所謂大丈夫秉持慧劍（指用智慧斬斷煩惱），般若（指智慧）的鋒芒如同金剛（指堅不可摧）的火焰，不僅能夠摧毀外道的心，早就已經嚇破了天魔的膽。正在這個時候，且說，主將是什麼人？喝一聲！
上堂開示：南泉禪師說，我十八歲的時候，就懂得如何生活了。
【English Translation】 English version: Idle clouds embrace secluded rocks, jade dew drips from rocky thickets. Yesterday, a turtle transformed into a soft-shelled turtle, today, a water buffalo comprehended perfect understanding. Ha!
Chan Master Liangfan of Wuhui Hermitage, Anji Prefecture, Huzhou
Ascending the hall: Matters before countless eons are perfectly clear, without front or back. Movement and stillness cannot encompass it; its unfolding and retracting are as swift as lightning. Don't say that ordinary people do not know the Buddha; even the Buddha cannot see where it ultimately resides. Bring the two pieces of skin together, do you understand? I will further open a line for you all. After a long pause, he said: May the world be at peace, and the Emperor's virtue last forever.
Ascending the hall: Citing a monk's question to Chan Master Zhaozhou, 'The Great Way is not difficult, only it dislikes choosing.' Is this the habitual abode of people? Zhaozhou replied, 'Someone once asked this old monk, and I couldn't explain it clearly even after five years.' The Master summoned the assembly and said: Zhaozhou possesses the eye on the crown of his head, able to distinguish black from white in the spark of striking stone, and to discern giving and taking in the flash of lightning. Why, then, couldn't he explain it clearly even after five years? Do you understand? It's easy to distinguish powder in snow, but difficult to discern coal in ink.
Chan Master Wenguan of Benji Lingguang, Wenzhou Prefecture
A son of the Ye family in this prefecture. Ascending the hall: The Buddhas of the past have already attained this gate. Good deeds are better than none. The Bodhisattvas of the present are now entering perfect illumination. Good deeds are better than none. Future practitioners should abide accordingly. Good deeds are better than none. Do you know why? Except for Chen Chushi of Mount Hua, who doesn't walk with right and wrong? Investigate!
Successor of Chan Master Feng Cai
Chan Master Yuansu of Puxian, Fuzhou Prefecture
A native of Jianning. Ascending the hall: The army moves with the seal, and beyond three thousand miles, smoke and dust are extinguished. The general acts according to the talisman, and at all times, he is purely naked. No need for iron flags or iron drums; naturally, the grass bends and the wind follows. No need for seven captures and seven releases; one gains sincere submission. The so-called great hero wields the sword of wisdom; the edge of prajna (wisdom) is like the flame of vajra (indestructible); not only can it destroy the minds of heretics, but it has long shattered the courage of the heavenly demons. At such a time, tell me, who is the commander? A shout!
Ascending the hall: Nanquan said, 'When I was eighteen, I already knew how to live.'
計。囊無系蟻之絲。廚乏聚蠅之糝。趙州道。我十八上。便解破家散宅。南頭買賤。北頭賣貴。點檢將來。俱好與三十棒。且放過一著。何故。曾為蕩子偏憐客。自愛貪杯惜醉人。
上堂。未開口時。先分付擬思量處隔千山。莫言佛法無多子。未透玄關也大難。祇如玄關作么生透。喝一喝。下座。
福州府鼓山山堂僧洵禪師
本郡阮氏子。上堂。黃檗手中六十棒。不會佛法的的大意。卻較些子。大愚肋下筑三拳。便道。黃檗佛法無多子。鈍置殺人。須知有一人。大棒驀頭打。他不回頭。老拳劈面槌。他亦不顧。且道。是誰。
上堂。朔風掃地捲黃葉。門外千峰凜寒色。夜半烏龜帶雪飛。石女溪邊皺兩眉。卓拄杖曰。大家在者里。且道。天寒人寒。喝一喝曰。歸堂去。
福州府鼓山別峰祖珍禪師
興化林氏子。母陳氏。夢曾遺以明珠。因詢何來。僧曰。余黃涅槃也。覺而有妊。生有奇相。通身毛長二寸。常謁鼓山鑒淳。尋參佛心於東山。及心移鼓山。師典第一座。心去。師為繼席。又遷泉之法石。僧問。趙州繞禪床一匝。轉藏已竟。此理如何。師曰。畫龍看頭。畫蛇看尾。曰婆子道。比來請轉全藏。為甚麼祇轉得半藏。此意又且如何。師曰。人無遠慮。必有近憂。曰未審。甚麼處
是轉半藏處。師曰。不是知音者。徒勞話歲寒。
上堂。尋牛須訪跡。學道貴無心。跡在牛還在。無心道易尋。豎起拂子曰。者個是跡。牛在甚麼處。直饒見得頭角分明。鼻孔也在法石手裡。
上堂。向上一路。千聖不傳。卓拄杖曰。恁么會得。十萬八千。畢竟如何。桃紅李白薔薇紫。問著春風總不知。
示眾。大道祇在目前。要且目前難睹。欲識大道真體。不離聲色言語。卓拄杖曰。者個是聲。豎起拄杖曰。者個是色。喚甚麼作大道真體。直饒曏者里見得。也是鄭州出曹門。
示眾。若論此事。如人吃飯。飽則便休。若不飽。必有思食之心。若過飽。又有傷心之患。到者里。作么生得恰好去。良久曰。且歸巖下宿。同看月明時。
師嘗造七佛塔於法石。工畢。遂去隱夾嶺之白水巖。將寂。說偈曰。生本無生。死本無死。生死二途。無彼無此。茶毗。舍利不可以數計。葬法石焉。
黃龍逢禪師法嗣
饒州府薦福常庵擇崇禪師
寧國人。上堂。舉僧問古德。生死到來。如何免得。德曰。柴鳴竹爆驚人耳。曰不會。德曰。家犬聲獰夜不休。師曰。諸人要會么。柴鳴竹爆驚人耳。大洋海底紅塵起。家犬聲獰夜不休。陸地行船三萬里。堅牢地神笑呵呵。須彌山王眼覷鼻。把
【現代漢語翻譯】 現代漢語譯本： 去拜訪半藏處。（半藏：此處指人名或地點） 老師說：『不是知音的人，徒勞地談論歲寒。』
上堂說法。尋找牛需要訪問足跡，學道貴在無心。足跡在牛還在，無心道容易尋找。豎起拂塵說：『這個是足跡，牛在什麼地方？』即使你見得頭角分明，鼻孔也在法石（法石：此處指人名或地點）手裡。
上堂說法。向上一路，千聖不傳。拄著枴杖說：『這麼領會，差了十萬八千里。』 到底如何？桃花紅，李花白，薔薇花紫，問春風也不知道。
開示大眾。大道只在眼前，可惜眼前難以看到。想要認識大道真體，不離聲色言語。拄著枴杖說：『這個是聲。』 豎起枴杖說：『這個是色。』 叫什麼作大道真體？即使你在這裡見得，也是鄭州（鄭州：地名）出來到了曹門（曹門：地名）。
開示大眾。如果談論這件事，就像人吃飯，飽了就停止。如果不飽，一定有想吃的心。如果吃得過飽，又有傷心的禍患。到這裡，怎麼樣才能恰到好處呢？』 良久說：『暫且回巖下住宿，一同看明月的時候。』
老師曾經在法石（法石：此處指人名或地點）建造七佛塔，完工後，就去隱居在夾嶺（夾嶺：地名）的白水巖（白水巖：地名）。將要圓寂時，說偈語：『生本無生，死本無死，生死二途，無彼無此。』 火化后，舍利多得數不清，安葬在法石（法石：此處指人名或地點）。
黃龍逢禪師（黃龍逢禪師：人名）的法嗣
饒州府（饒州府：古代行政區劃）薦福常庵（薦福常庵：寺廟名）擇崇禪師（擇崇禪師：人名）
寧國（寧國：地名）人。上堂說法。舉例僧人問古德：『生死到來，如何免得？』 古德說：『柴鳴竹爆驚人耳。』 僧人說：『不會。』 古德說：『家犬聲獰夜不休。』 老師說：『諸位想要領會嗎？柴鳴竹爆驚人耳，大洋海底紅塵起。家犬聲獰夜不休，陸地行船三萬里。堅牢地神笑呵呵，須彌山王眼覷鼻。把』
【English Translation】 English version: He went to visit Ban Zang's place. (Ban Zang: a name or place) The master said, 'It is futile to talk about the cold of the year to those who are not kindred spirits.'
Ascending the hall to preach. To find the ox, one must visit the tracks; to learn the Dao, one values having no mind. If the tracks are there, the ox is still there; if there is no mind, the Dao is easy to find. Raising the whisk, he said, 'This is the track. Where is the ox?' Even if you see the head and horns clearly, the nostrils are still in the hands of Fa Shi (Fa Shi: a name or place).'
Ascending the hall to preach. The path upwards is not transmitted by a thousand sages. Leaning on his staff, he said, 'If you understand it like this, you are off by a hundred thousand miles.' What is it really like? Peach blossoms are red, plum blossoms are white, roses are purple; if you ask the spring breeze, it does not know.
Instructing the assembly. The Great Dao is right before your eyes, but unfortunately, it is difficult to see. If you want to know the true substance of the Great Dao, it is inseparable from sound, form, speech, and language. Leaning on his staff, he said, 'This is sound.' Raising his staff, he said, 'This is form.' What do you call the true substance of the Great Dao? Even if you see it here, it is like coming out of Zhengzhou (Zhengzhou: place name) and arriving at Cao Gate (Cao Gate: place name).'
Instructing the assembly. If we talk about this matter, it is like a person eating. Stop when you are full. If you are not full, you will definitely have the desire to eat. If you eat too much, you will have the misfortune of hurting your heart. When you get here, how can you get it just right?' After a long silence, he said, 'Let's go back to the rock and stay overnight, and watch the moon together.'
The master once built the Seven Buddha Pagoda at Fa Shi (Fa Shi: a name or place). After it was completed, he went to live in seclusion at Baishui Rock (Baishui Rock: place name) in Jia Ling (Jia Ling: place name). When he was about to pass away, he said in a verse: 'Birth is originally without birth, death is originally without death, the two paths of birth and death, neither this nor that.' After cremation, the relics were too numerous to count, and he was buried at Fa Shi (Fa Shi: a name or place).'
Dharma successor of Zen Master Huanglong Feng (Huanglong Feng: person's name)
Zen Master Zechong of Jianfu Chang'an Monastery (Jianfu Chang'an Monastery: temple name) in Raozhou Prefecture (Raozhou Prefecture: ancient administrative division)
A native of Ningguo (Ningguo: place name). Ascending the hall to preach. He cited a monk asking an ancient worthy, 'When birth and death arrive, how can one avoid them?' The ancient worthy said, 'The sound of firewood cracking and bamboo exploding startles people's ears.' The monk said, 'I don't understand.' The ancient worthy said, 'The fierce barking of the house dog does not stop at night.' The master said, 'Do you all want to understand? The sound of firewood cracking and bamboo exploding startles people's ears, red dust rises from the bottom of the ocean. The fierce barking of the house dog does not stop at night, ships sail thirty thousand miles on land. The steadfast earth deity laughs heartily, Mount Sumeru looks at its nose with its eyes. Take'
手東行卻向西。南山聲應北山裡。千手大悲開眼看。無量慈悲是誰底。良久曰。頭長腳短。少喜多瞋。
上堂。問侍者曰。還記得昨日因緣么。曰記不得。復顧大眾曰。還記得么。眾無對。卻豎起拂子問。還記得么。良久曰。也妄卻了也。三處不成。一亦非有。諸人不會。方言露柱。且莫開口。以拂子擊禪床。下座。
上封秀禪師法嗣
文定公胡安國
字康候。自號草菴居士。久依上封。得言外旨。崇寧中。過藥山。有禪人舉南泉斬貓話問公。公以偈答曰。手握乾坤殺活機。縱橫施設在臨時。玉堂兔馬非龍象。大用堂堂又豈知。
寄上封偈曰。祝融峰似杜城天。萬古江山在目前。須信死心元不死。夜來秋月又同圓。
萬年一禪師法嗣
嘉興府報恩法常首座
開封人。丞相薛居正之裔。徽宗政和丁酉。依長沙益陽華嚴元軾下發。遍依叢林。于楞嚴深入義海。自湖湘至萬年。謁雪巢機契。命掌箋翰。後首眾報恩。室中唯一矮榻。余無長物。宣和庚子九月中。語寺僧曰。一月后不復留此。十月二十一。往方丈謁別。將曉。書漁父詞于室門。就榻收足而逝。詞曰。此事楞嚴嘗露布。梅華雪月交光處。一笑寥寥空萬古。風甌語迥然。銀漢橫天宇。蝶夢南華方栩栩。斑斑誰跨豐
【現代漢語翻譯】 現代漢語譯本 手向東行卻朝西。南山的聲音應和著北山。千手大悲（千手觀音的慈悲）睜開眼睛看。無量的慈悲是誰的？良久說道：頭長腳短，少喜多嗔。
上堂說法。問侍者：還記得昨天的事情嗎？回答說：記不得。又問大眾：還記得嗎？大眾沒有回答。於是舉起拂塵問道：還記得嗎？良久說道：也忘記了。三處都不能成立，一也不是真實存在。你們這些人不明白，方言露柱（比喻不解禪理的人）。且不要開口。用拂塵敲擊禪床。下座。
上封秀禪師法嗣
文定公胡安國（1074年-1138年）
字康候，自號草菴居士。長期跟隨上封禪師，領悟了言語之外的旨意。崇寧（1102年-1106年）年間，路過藥山，有禪人舉南泉斬貓的故事問他。他用偈語回答說：手中掌握著乾坤的生殺大權，縱橫施展都在於時機。玉堂的兔和馬不是龍象（比喻非凡之人），大用堂堂正正又豈是你們能知道的。
寄給上封禪師的偈語說：祝融峰好像杜城的天空，萬古江山就在眼前。必須相信死心原本是不死的，夜裡的秋月又同樣圓滿。
萬年一禪師法嗣
嘉興府報恩法常首座
開封人，是丞相薛居正的後代。徽宗政和（1111年-1118年）丁酉年，依止長沙益陽華嚴元軾剃度出家。廣泛參學各個叢林，在《楞嚴經》中深入研究義理。從湖湘來到萬年寺，拜見雪巢機禪師並得到他的認可，被任命掌管書寫文書。後來主持報恩寺，禪房中只有一張矮榻，沒有多餘的物品。宣和（1119年-1125年）庚子年九月中，告訴寺里的僧人說：一個月后不再留在這裡了。十月二十一，前往方丈室告別。將要天亮時，在禪房門上寫下漁父詞，就在禪榻上收攏雙腳而逝。詞中寫道：這件事《楞嚴經》中曾經明白揭示，梅花、雪、月交相輝映的地方。一笑空曠寥廓經歷萬古。風甌的聲音迥然不同，銀河橫跨天空。蝴蝶夢見莊周正在栩栩如生，斑斑駁駁是誰騎著豐
【English Translation】 English version The hand goes east but turns west. The sound of the southern mountain echoes in the northern mountain. The Thousand-Hand Great Compassion (Avalokiteśvara's compassion) opens its eyes to see. Whose is the immeasurable compassion? After a long silence, he said: 'Head long, feet short, little joy, much anger.'
Ascending the Dharma hall. He asked the attendant: 'Do you remember yesterday's cause and condition?' The attendant replied: 'I don't remember.' He then turned to the assembly and asked: 'Do you remember?' The assembly was silent. Thereupon, he raised his whisk and asked: 'Do you remember?' After a long silence, he said: 'It's also forgotten.' The three places cannot be established, and one is not truly existent. You people do not understand; the colloquial pillar (a metaphor for those who do not understand Zen principles). Do not open your mouths. He struck the Zen platform with the whisk and descended from the seat.
Successor of Zen Master Shangfeng Xiu
Duke Wending Hu Anguo (1074-1138)
His courtesy name was Kanghou, and he styled himself as Layman Cao'an. He long followed Zen Master Shangfeng and comprehended the meaning beyond words. During the Chongning era (1102-1106), he passed by Yaoshan, and a Zen monk raised the story of Nanquan cutting the cat to ask him. He replied with a verse: 'In hand, he grasps the power of creation and destruction, applying it freely according to the moment. The rabbit and horse in the jade hall are not dragons or elephants (a metaphor for extraordinary people); how can you know the grand function that is upright and dignified?'
A verse sent to Zen Master Shangfeng says: 'Mount Zhurong resembles the sky of Du City; the myriad ages of rivers and mountains are before our eyes. You must believe that the dead heart is originally not dead; the autumn moon at night is again equally round.'
Successor of Zen Master Wannian Yi
Chief Seat Fachang of Bao'en Monastery in Jiaxing Prefecture
A native of Kaifeng, he was a descendant of Chancellor Xue Juzheng. In the Dingyou year of the Zhenghe era (1111-1118) of Emperor Huizong, he relied on Yuan Shi of Huayan Monastery in Changsha Yiyang to have his head shaved and leave home. He widely studied in various monasteries, deeply researching the meaning of the Shurangama Sutra. From Hunan and Xiang, he came to Wannian Monastery, met Zen Master Xuechao Ji and was recognized by him, and was appointed to manage writing documents. Later, he presided over Bao'en Monastery; in his meditation room, there was only a short couch, with nothing extra. In the ninth month of the Gengzi year of the Xuanhe era (1119-1125), he told the monks in the monastery: 'I will no longer stay here after a month.' On the twenty-first of October, he went to the abbot's room to bid farewell. As dawn was approaching, he wrote a Fisherman's Song on the door of his room and passed away on the Zen couch with his legs gathered. The song says: 'This matter has been clearly revealed in the Shurangama Sutra, in the place where plum blossoms, snow, and moon shine together. A smile, vast and empty, spans ten thousand ages. The sound of the wind-blown cup is distinct, the Milky Way stretches across the sky. The butterfly dreams of Zhuang Zhou, vividly alive; who is riding Feng, mottled and colorful?'
干虎。而今忘卻來時路。江山暮天涯。目送鴻飛去。
黃龍震禪師法嗣
常德府德山無諍慧初禪師
常州靖江人。上堂。顧視大眾曰。見么。在天成象。在地成形。在日月為晦為朔。在四時為寒為暑。鼓之以雷霆。潤之以風雨。且道。在衲僧分上。又作么生。一趯趯翻四大海。一拳拳倒須彌山。佛祖位中留不住。又吹漁笛汨羅灣。
上堂。九月二十五。聚頭相共舉。瞎卻正法眼。拈卻雲門普。德山不會說禪。贏得邨歌社舞。阿呵呵邏啰哩。遂作舞下座。
岳山祖禪師法嗣
南康府廬山延慶叔禪師
僧問。多子塔前。共談何事。師曰。一回相見一回老。能得幾時為弟兄。僧禮拜。師曰。唐興今日失利。
云巖游禪師法嗣
杭州府徑山涂毒智䇿禪師
天臺陳氏子。年十六落髮。十九造國清。謁寂室光。灑然有省。次謁大圓于明州萬壽。圓問。甚處來。師曰。天臺來。曰見智者大師么。師曰。即今亦不少。曰因甚在汝腳跟下。師曰。當面蹉過。圓曰。上人可謂不耘而秀。不扶而直。往豫章謁典牛。道由云居。風雪塞路。坐閱四十二日。午初版聲鏗然。豁爾大悟。及造門。典牛獨指師曰。甚處見神見鬼來。師曰。云居聞版聲來。牛曰。是甚麼。師曰。打破虛空
【現代漢語翻譯】 現代漢語譯本 干虎。而今忘卻來時路。江山日暮，身處天涯，目送鴻雁飛去。
黃龍震禪師的法嗣
常德府德山無諍慧初禪師
常州靖江人。禪師上堂說法，環顧大眾說：『看見了嗎？在天空中形成星象，在地上形成山川。在日月是時晦時朔，在四季是時寒時暑。用雷霆來震動它，用風雨來潤澤它。那麼，在衲僧（指僧人）的本分上，又該如何呢？』一腳踢翻四大海，一拳打倒須彌山（佛教中的世界中心）。佛祖的位置不能停留，又吹著漁笛在汨羅灣。
禪師上堂說法：『九月二十五，大家聚在一起共同商議。瞎了正法眼，丟棄了雲門普（雲門宗的普請法）。德山（地名）不會說禪，只贏得鄉村歌舞。阿呵呵邏啰哩。』於是跳舞下座。
岳山祖禪師的法嗣
南康府廬山延慶叔禪師
有僧人問：『在多子塔前，共同談論什麼事情？』禪師說：『一次相見就老了一歲，能有多少時間做兄弟呢？』僧人禮拜。禪師說：『唐朝（618年-907年）興盛，今日卻失去了利益。』
云巖游禪師的法嗣
杭州府徑山涂毒智䇿禪師
天臺陳氏之子。十六歲剃度出家，十九歲到國清寺，拜見寂室光禪師，豁然有所領悟。之後到明州萬壽寺拜見大圓禪師。大圓禪師問：『從哪裡來？』禪師說：『從天臺山來。』大圓禪師說：『見到智者大師（隋朝（581年-618年）高僧）了嗎？』禪師說：『現在也不少。』大圓禪師說：『為什麼在你的腳跟下？』禪師說：『當面錯過了。』大圓禪師說：『上人真可謂不耕耘而秀，不扶持而直。』前往豫章拜見典牛禪師，路過云居山，風雪堵塞道路，禪師坐了四十二天。中午時分，聽到打板的聲音，忽然大悟。等到到達典牛禪師的門下，典牛禪師指著禪師說：『從哪裡見神見鬼而來？』禪師說：『在云居山聽到打板的聲音而來。』典牛禪師說：『是什麼？』禪師說：『打破虛空。』
【English Translation】 English version Dry tiger. Now I've forgotten the road I came from. The landscape darkens, I'm at the edge of the world, watching the wild geese fly away.
Dharma heir of Zen Master Huanglong Zhen
Zen Master Wuzheng Huichu of Deshan in Changde Prefecture
A native of Jingjiang, Changzhou. Addressing the assembly, the Zen master said: 'Do you see? In the heavens, it forms images; on the earth, it forms shapes. In the sun and moon, it is waning and waxing; in the four seasons, it is cold and hot. It drums with thunder and lightning, and moistens with wind and rain. Now, tell me, what about the part of a mendicant monk?' One kick overturns the four great seas, one punch knocks down Mount Sumeru (the central mountain in Buddhist cosmology). The position of Buddha and Patriarch cannot be held, and again, I blow the fisherman's flute in the Miluo River.
Addressing the assembly, the Zen master said: 'The twenty-fifth day of the ninth month, we gather together to discuss. Blind the eye of the true Dharma, discard the universal teaching of Yunmen (Yunmen School's universal invitation). Deshan (place name) doesn't know how to speak Zen, only winning village songs and dances. Aha ha la la li.' Then he danced and descended from the seat.
Dharma heir of Zen Master Yueshan Zu
Zen Master Yanqing Shu of Lushan in Nankang Prefecture
A monk asked: 'Before the Pagoda of Many Children, what were you discussing?' The Zen master said: 'Each meeting makes us older, how much time do we have to be brothers?' The monk bowed. The Zen master said: 'The Tang Dynasty (618-907 AD) flourished, but today it has lost its advantage.'
Dharma heir of Zen Master Yunyan You
Zen Master Tudu Zhice of Jingshan in Hangzhou Prefecture
A son of the Chen family from Tiantai. He shaved his head at the age of sixteen, and at nineteen, he went to Guoqing Temple to visit Zen Master Jishi Guang, and suddenly had an awakening. Then he visited Zen Master Dayuan at Wanshou Temple in Mingzhou. Zen Master Dayuan asked: 'Where do you come from?' The Zen master said: 'From Tiantai.' Zen Master Dayuan said: 'Did you see the Great Master Zhiyi (a prominent monk of the Sui Dynasty (581-618 AD))?' The Zen master said: 'There are not a few even now.' Zen Master Dayuan said: 'Why is he under your feet?' The Zen master said: 'I missed him face to face.' Zen Master Dayuan said: 'The venerable one can be said to be flourishing without plowing, and upright without support.' He went to Yuzhang to visit Zen Master Dianniu, passing by Yunju Mountain, where the wind and snow blocked the road. The Zen master sat for forty-two days. At noon, the sound of the board struck, and he suddenly had a great enlightenment. When he arrived at Zen Master Dianniu's door, Zen Master Dianniu pointed at the Zen master and said: 'Where did you come from, seeing gods and ghosts?' The Zen master said: 'I came from Yunju Mountain, hearing the sound of the board.' Zen Master Dianniu said: 'What is it?' The Zen master said: 'Breaking through the void.'
。全無柄靶。牛曰。向上事未在。師曰。東家暗坐。西家廝罵。牛曰。嶄然超出佛祖。他日起家一麟足矣。辭去。庵淮西烏崖。大圓移大溈。請師居第一座。一日有相者謂。師無後。大圓不懌曰。吾期子濟濟多眾。如雪峰溈山。不謂子僅如是奈何。師曰。參學唯恐無本。茍有本。對泥像說法。亦高出諸方。圓乃嘆曰。子器識過人。玄酒大羹。非常流所能知味也。東歸分座國清。出世住黃巖普澤。次應臺之太平。吉之祥符。越之等慈。及大能仁。后自護國赴徑山。
上堂。瞿曇道。若以色見我。以音聲求我。是人行邪道。不能見如來。雖然。恁么正是捕得老鼠。打破油甕。天衣道。你眼在甚麼處。雖則識破釋迦老子。爭奈拈䭔䑛指。若是涂毒即不然。色見聲求總不妨。百華影里繡鴛鴦。自從拾得金針后。一任風吹滿路香。
將示寂。升座別眾。囑門人以文祭之。師危坐傾聽。至尚饗。為之一笑。越兩日。沐浴更衣。集眾說偈曰。四大既分飛。煙雲任意歸。秋天霜夜月。萬里轉光輝。俄頃泊然而逝。壽七十六。夏六十。塔全身於東岡之麓。
信相顯禪師法嗣
成都府金繩文禪師
僧問。如何是大道之源。師曰。黃河九曲。曰如何是不犯之令。師曰。鐵蛇鉆不入。僧擬議。師便打。
圓通旻禪師法嗣
九江府廬山圓通密印守慧禪師
興化陳氏子。初住圓通。次遷潭州大溈上堂。但知今日復明日。不覺前秋與后秋。平步坦然歸故里。卻乘好月過滄洲。咦不是苦心人不知。政和中。三入內庭說法。徽宗喜甚。賜沖真密印通慧六字號。
南昌府黃龍道觀禪師
上堂。古人道。眼色耳聲。萬法成辦。你諸人。為甚麼從朝至暮。諸法不相到。遂喝一喝曰。牽牛入你鼻孔。禍不入慎家之門。
左丞范沖居士
字致虛。由翰院守豫章。過謁圓通。茶罷曰。某行將老矣。墮在金紫行中去。此事稍遠。通呼內翰。公應喏。通曰。何遠之有。公躍然曰。乞師再垂指誨。通曰。此去洪都有四程。公佇思。通曰。見即便見。擬思即差。公乃豁然有省。
樞密吳居厚居士
擁節歸鐘陵。謁圓通曰。某頃赴省試過此。過趙州關。因問前住訥老。透關底事如何。訥曰。且去做官。今不覺五十餘年。通曰。曾明得透關底事么。公曰。八次經過。常存此念。然未甚脫灑在。通度扇與之曰。請使扇。公即揮扇。通曰。有甚不脫灑處。公忽有省曰。更請末後句。通乃揮扇兩下。公曰。親切親切。通曰。吉獠舌頭三千里。
諫議彭汝霖居士
手寫觀音經施圓通。通拈起曰。
【現代漢語翻譯】 現代漢語譯本 圓通旻禪師的法嗣
九江府廬山圓通密印守慧禪師
興化陳氏之子。最初住在圓通寺，後來遷到潭州大溈山。他上堂說法時說：『只知道今天過了還有明天，不知不覺前一個秋天和后一個秋天都過去了。平穩地走在回故鄉的路上，又趁著美好的月色經過滄洲。』唉！不是用心的人不會明白的。政和年間（1111-1118年），他三次進入內廷說法，徽宗皇帝非常高興，賜予他『沖真密印通慧』六字稱號。
南昌府黃龍道觀禪師
上堂說法時說：『古人說，眼色耳聲，萬法都能成就。你們這些人，為什麼從早到晚，諸法互不相干呢？』於是大喝一聲說：『牽牛鼻子穿在你的鼻孔里，災禍不會進入謹慎的人家。』
左丞范沖居士
字致虛。從翰林院到豫章做官，路過拜訪圓通禪師。喝完茶后說：『我快要老了，身陷在達官顯貴之中，這件事離我太遠了。』圓通禪師叫他『內翰』，范沖應了一聲。圓通禪師說：『有什麼遠的呢？』范衝高興地說：『請禪師再次指點。』圓通禪師說：『從這裡到洪都有四程路。』范沖沉思。圓通禪師說：『見到就立刻見到，想要思索就差了。』范沖於是豁然開悟。
樞密吳居厚居士
告假回家鄉鐘陵，拜訪圓通禪師說：『我之前去省里參加考試路過這裡，過了趙州關，因此問前任住持訥老，『透關』這件事是怎麼回事？』訥老說：『先去做官吧。』現在不知不覺已經過去五十多年了。』圓通禪師說：『曾經明白『透關』這件事了嗎？』吳居厚說：『八次經過這裡，常常想著這件事，但還是沒有完全解脫。』圓通禪師遞給他一把扇子說：『請用扇子。』吳居厚立刻揮扇。圓通禪師說：『有什麼不解脫的地方嗎？』吳居厚忽然有所領悟說：『請再說一句最後的關鍵話。』圓通禪師於是揮扇兩下。吳居厚說：『親切！親切！』圓通禪師說：『你這吉獠的舌頭伸到三千里遠。』
諫議彭汝霖居士
手抄觀音經施捨給圓通禪師。圓通禪師拿起經書說：
【English Translation】 English version Successor of Chan Master Yuantong Min
Chan Master Shouchi of Yuántōng Mìyìn (Perfect Penetration Secret Seal) on Mount Lu in Jiujiang Prefecture
A son of the Chen family of Xinghua. He initially resided at Yuántōng (Perfect Penetration Monastery), and later moved to Dà Wéi (Great Wei) in Tanzhou. During an assembly, he said, 'Knowing only today follows tomorrow, unaware that the previous autumn and the following autumn have passed. Walking steadily back to my hometown, I then take advantage of the beautiful moon to cross Cangzhou.' Alas! Those who do not exert themselves will not understand. During the Zhenghe era (1111-1118), he entered the inner court three times to expound the Dharma. Emperor Huizong was greatly pleased and bestowed upon him the six-character title 'Chōng Zhēn Mìyìn Tōng Huì (Genuine, Secret Seal, Penetrating Wisdom).'
Chan Master of Huanglong Taoist Temple in Nanchang Prefecture
During an assembly, he said, 'The ancients said, 'Eye-consciousness and forms, ear-consciousness and sounds, all dharmas are accomplished.' Why is it that for all of you, from morning till night, the various dharmas do not connect?' He then shouted, 'Leading the ox by the nose, misfortune does not enter the home of the cautious.'
Layman Fan Chong, Left Assistant Minister
His courtesy name was Zhìxū. He went from the Hanlin Academy to Yuzhang as an official. He paid a visit to Yuántōng (Perfect Penetration Monastery). After tea, he said, 'I am growing old and trapped among high-ranking officials. This matter is quite distant from me.' Yuántōng (Perfect Penetration Monastery) called him 'Inner Secretary.' The official responded with a 'Yes.' Yuántōng (Perfect Penetration Monastery) said, 'What is distant about it?' The official joyfully said, 'I beg the master to instruct me again.' Yuántōng (Perfect Penetration Monastery) said, 'It is four stages from here to Hongdu.' The official pondered. Yuántōng (Perfect Penetration Monastery) said, 'See it immediately, and you will see it; intend to think about it, and you will miss it.' The official then suddenly awakened.
Layman Wu Juhou, Privy Councilor
Returning to Zhongling on leave, he visited Yuántōng (Perfect Penetration Monastery) and said, 'I passed by here when I went to the provincial examination. I passed the Zhao Zhou barrier and asked the former abbot, Na Lao, 'How does one pass through the barrier?' Na Lao said, 'Go be an official first.' Now, unknowingly, more than fifty years have passed.' Yuántōng (Perfect Penetration Monastery) said, 'Have you ever understood the matter of 'passing through the barrier'?' The official said, 'I have passed by here eight times, and I often think about this matter, but I am still not completely free.' Yuántōng (Perfect Penetration Monastery) handed him a fan and said, 'Please use the fan.' The official immediately waved the fan. Yuántōng (Perfect Penetration Monastery) said, 'What is not free about it?' The official suddenly had an insight and said, 'Please say one last crucial phrase.' Yuántōng (Perfect Penetration Monastery) then waved the fan twice. The official said, 'Intimate! Intimate!' Yuántōng (Perfect Penetration Monastery) said, 'Your glib tongue stretches three thousand miles.'
Layman Peng Rulin, Advisory Official
Hand-copied the Guanyin Sutra and donated it to Yuántōng (Perfect Penetration Monastery). Yuántōng (Perfect Penetration Monastery) picked it up and said:
者個是觀音經。那個是諫議的經。公曰。此是某親寫。通曰。寫底是字。那個是經。公笑曰。卻了不得也。通曰。即現宰官身。而為說法。公曰。人人有分。通曰。莫謗經好。公曰。如何即是。通舉經示之。公拊掌大笑曰。嗄。通曰。又道了不得。公禮拜。
中丞盧航居士
與圓通擁爐次。公問。諸家因緣。不勞拈出。直截一句。請師指示。通厲聲揖曰。看火。公急撥衣。忽大悟。對曰。灼然佛法無多子。通喝曰。放下著。公應喏喏。
左司都貺居士
問圓通。是法非思量分別之所能解。當如何湊泊。通曰。全身入火聚。公曰。畢竟如何曉會。通曰。驀直去。公沉吟。通曰。可更喫茶么。公曰。不必。通曰。何不恁么會。公契旨曰。元來太近。通曰。十萬八千。公占偈曰。不可思議。是大火聚。便恁么去。不離當處。通曰。咦。猶有者個在。公曰。乞師再垂指示。通曰。便恁么去。鐺是鐵鑄。公頓首謝之。
天童交禪師法嗣
寧波府蓬萊圓禪師
住山三十年。足不越閫。道俗尊仰之。師有偈曰。新縫紙被烘來暖。一覺安眠到五更。聞得上方鐘鼓動。又添一日在浮生。
勝因靜禪師法嗣
淮安府萬壽夢庵普信禪師
上堂。殘雪既消盡。春風日漸多。若將
【現代漢語翻譯】 現代漢語譯本 這是《觀音經》。那是諫議的經書。長官說：『這是我親自抄寫的。』圓通說：『抄寫的是字，哪個是經？』長官笑著說：『這可不得了啊。』圓通說：『即以宰官之身，而為說法。』長官說：『人人都有份。』圓通說：『莫要誹謗經書才好。』長官說：『如何才是？』圓通舉起經書給他看。長官拍手大笑說：『啊！』圓通說：『又說不得了。』長官禮拜。
中丞盧航居士
與圓通禪師圍著爐子。長官問：『各家的因緣，就不勞煩您拈出來了，直截了當一句，請禪師指示。』圓通厲聲喝道：『看火！』長官急忙撥弄衣服，忽然大悟，回答說：『果然佛法沒什麼多餘的東西。』圓通喝道：『放下它！』長官應聲說『是是』。
左司都貺居士
問圓通：『這法不是思量分別所能理解的，應當如何契合？』圓通說：『全身投入火堆。』長官說：『究竟如何才能明白領會？』圓通說：『徑直去！』長官沉吟不語。圓通說：『要不要再喝茶？』長官說：『不必了。』圓通說：『為何不這樣領會？』長官領會了禪意說：『原來太近了。』圓通說：『十萬八千里。』長官作偈說：『不可思議，是大火聚。便這樣去，不離當下處。』圓通說：『咦！還有這個在。』長官說：『請禪師再次垂示。』圓通說：『便這樣去，鐺是鐵鑄的。』長官頓首拜謝。
天童交禪師法嗣
寧波府蓬萊圓禪師
住山三十年，足不出戶。道俗都很尊敬他。禪師有偈語說：『新縫的紙被烘烤得暖洋洋，一覺安眠睡到五更天。聽到上方寺院的鐘鼓聲，又增添了一日在人世浮生。』
勝因靜禪師法嗣
淮安府萬壽夢庵普信禪師
上堂開示：『殘留的雪已經消融殆盡，春風一天比一天多。如果將……』
【English Translation】 English version This is the Guanyin Sutra (Avalokiteśvara Sutra). That is the remonstrance scripture. The official said, 'This is what I personally transcribed.' Yuantong (a Chan master's name) said, 'What is transcribed are words, which one is the sutra?' The official laughed and said, 'This is quite something!' Yuantong said, 'Manifesting as the body of a magistrate, and expounding the Dharma.' The official said, 'Everyone has a share.' Yuantong said, 'It's best not to slander the scriptures.' The official said, 'How is it then?' Yuantong held up the scripture to show him. The official clapped his hands and laughed loudly, saying, 'Ah!' Yuantong said, 'Again you say it's quite something.' The official bowed in reverence.
Layman Lu Hang, Vice Minister
Sitting around the stove with Yuantong (a Chan master's name). The official asked, 'The causes and conditions of various schools, I won't trouble you to bring them up. Directly, in one sentence, please instruct me, Master.' Yuantong sternly shouted, 'Watch the fire!' The official hurriedly adjusted his clothes, suddenly had a great realization, and replied, 'Indeed, the Buddha-dharma has nothing superfluous.' Yuantong shouted, 'Put it down!' The official responded, 'Yes, yes.'
Layman Du Kuang, Left Secretary
Asked Yuantong (a Chan master's name), 'This Dharma cannot be understood by thought and discrimination. How should one approach it?' Yuantong said, 'Enter the fire completely.' The official said, 'How can one ultimately understand?' Yuantong said, 'Go straight ahead!' The official was silent in contemplation. Yuantong said, 'Would you like more tea?' The official said, 'No need.' Yuantong said, 'Why not understand it like this?' The official grasped the meaning and said, 'It was so close!' Yuantong said, 'One hundred and eight thousand.' The official composed a verse, saying, 'Inconceivable, it is a great fire. Just go like that, without leaving the present place.' Yuantong said, 'Eh! There's still this here.' The official said, 'Please, Master, give further instruction.' Yuantong said, 'Just go like that, the pot is cast iron.' The official bowed his head and thanked him.
Successor of Chan Master Jia of Tiantong Monastery
Chan Master Yuan of Penglai, Ningbo Prefecture
Resided in the mountain for thirty years, never stepping beyond the gate. Both Daoists and laypeople respected and admired him. The Master had a verse saying, 'Newly sewn paper quilt warmed by the fire, a peaceful sleep until the fifth watch. Hearing the sounds of bells and drums from the upper temple, another day is added to floating life.'
Successor of Chan Master Jing of Shengyin Monastery
Chan Master Puxin of Meng'an, Wanshou Monastery, Huai'an Prefecture
Ascending the Dharma hall: 'The remaining snow has completely melted away, the spring breeze increases day by day. If one takes...'
時節會。佛法又如何。且道。時節因緣。與佛法道理。是同是別。良久曰。無影樹栽人不見。開華結果自馨香。
蘇州府慧日默庵興道禪師
上堂。彤雲欲雪未雪。曖日似暉不暉。寒雀啾啾鬧籬落。朔風冽冽舞簾帷。要會韶陽親切句。今朝覿面為提撕。卓拄杖下座。
廣德州光孝果慜禪師
常德桃源人。上堂。舉南泉斬貓話。乃曰。南泉提起下刀誅。五臂修羅救得無。設使兩堂俱道得。也應流血滿街衢。
雪峰需禪師法嗣
福州府雪峰毬堂慧忠禪師
上堂。終日忙忙。那事無妨。作么生是那事。良久曰。心不負人。面無慚色。
明招慧禪師法嗣
揚州府石塔宣秘禮禪師
僧問。山河大地與自己。是同是別。師曰。長亭涼夜月。多為客鋪舒。曰謝師答話。師曰。網大難為鳥。綸稠始得魚。僧作舞歸眾。師曰。長江為硯墨。頻寫斷交書。
上堂。舉百丈野狐話。乃頌曰。不是翻濤手。徒夸跨海鯨。由基方捻鏃。枝上眾猿驚。
上堂。至座前。師搊一僧上法座。僧慞惶欲走。師遂指座曰。者棚子。若牽一頭驢上去。他亦須就上屙在。汝諸人。因甚麼卻不肯。以拄杖一時趕散。顧侍者曰。險。
祥符立禪師法嗣
長沙府報慈淳禪師
【現代漢語翻譯】 現代漢語譯本： 時節會（佛教集會）。佛法又如何呢？不妨說說看，時節因緣與佛法道理，是相同還是不同？（停頓良久）沒有影子的樹，栽種時無人看見，開花結果后自然馨香。
蘇州府慧日默庵興道禪師
上堂（禪宗術語，指禪師登上法堂說法）。彤雲密佈，將要下雪卻還未下；陽光隱約，像是要放晴卻又不晴。寒雀嘰嘰喳喳地在籬笆旁喧鬧，北風凜冽地吹動著簾幕。想要領會韶陽（雲門文偃禪師，因住韶陽山而得名）最親切的話語，今天就面對面地為大家提點。說完，拄著禪杖走下座位。
廣德州光孝果慜禪師
常德桃源人。上堂。舉南泉斬貓公案（典故）。於是說：南泉提起貓就用刀斬斷，五臂修羅（佛教護法神）也救不了它。即使兩堂（指東西兩堂的僧眾）都能說出道理，也應該流血滿街。
雪峰需禪師法嗣
福州府雪峰毬堂慧忠禪師
上堂。整日忙忙碌碌，什麼事都沒有妨礙。那麼，什麼是『那事』呢？（停頓良久）心中不愧對別人，臉上就沒有慚愧的神色。
明招慧禪師法嗣
揚州府石塔宣秘禮禪師
僧人問：山河大地與自己，是相同還是不同？禪師說：長亭涼夜的月亮，多半是為旅客鋪展開來的。僧人說：感謝禪師的回答。禪師說：網眼太大難以捕到鳥，網線細密才能捕到魚。僧人跳舞后回到僧眾中。禪師說：用長江當硯池裡的墨水，頻繁地寫斷交書。
上堂。舉百丈野狐公案（典故）。於是作頌說：不是能掀起波濤的高手，只是徒然誇耀自己是能跨越大海的鯨魚。即使是養由基（古代射箭能手）正捻著箭，樹枝上的眾猿也會驚恐。
上堂。來到座位前，禪師抓住一個僧人登上法座。僧人驚慌想要逃走。禪師於是指著座位說：這個棚子，如果牽一頭驢上去，它也一定會在上面拉屎。你們這些人，為什麼卻不肯（登上法座說法）？用禪杖一下子將他們趕散。回頭對侍者說：好險。
祥符立禪師法嗣
長沙府報慈淳禪師
【English Translation】 English version: A Seasonal Gathering (Buddhist assembly). What about the Buddha-dharma? Let's talk about it. Are the conditions of the season and the principles of the Buddha-dharma the same or different? (A long pause) A tree without a shadow is not seen when planted, but when it blossoms and bears fruit, it is naturally fragrant.
Chan Master Xingdao of Hui Ri Silent Hermitage in Suzhou Prefecture
Ascending the Dharma Hall (Chan term for a Chan master ascending the hall to give a Dharma talk). Dark clouds gather, about to snow but not yet; the faint sun seems to shine but does not. Cold sparrows chirp noisily by the fence, and the north wind fiercely dances the curtains. If you want to understand Shaoyang's (Chan Master Yunmen Wenyan, named after Mount Shaoyang where he resided) most intimate words, today I will point them out to you face to face. After speaking, he leaned on his staff and descended from the seat.
Chan Master Guomin of Guangxiao Temple in Guangde Prefecture
A native of Taoyuan, Changde. Ascending the Dharma Hall. He cited the case of Nanquan Cutting the Cat (koan). Then he said: Nanquan raised the cat and cut it down with a knife; even the five-armed Asura (Buddhist guardian deity) could not save it. Even if both halls (referring to the monks in the east and west halls) could explain the principle, blood should still flow all over the streets.
Dharma Heir of Chan Master Xu of Xuefeng
Chan Master Huizhong of Xuifeng Qiutang in Fuzhou Prefecture
Ascending the Dharma Hall. Busy all day long, nothing is hindered. So, what is 'that matter'? (A long pause) If the heart is not ashamed of others, the face will have no shameful expression.
Dharma Heir of Chan Master Hui of Mingzhao
Chan Master Xuanmi Li of Shita Temple in Yangzhou Prefecture
A monk asked: Are mountains, rivers, the great earth, and oneself the same or different? The master said: The cool night moon at the long pavilion is mostly spread out for travelers. The monk said: Thank you for the master's answer. The master said: A net with large meshes is difficult to catch birds, and a net with fine meshes can catch fish. The monk danced and returned to the assembly. The master said: Using the Yangtze River as ink in an inkstone, frequently writing letters of severance.
Ascending the Dharma Hall. He cited the case of Baizhang's Wild Fox (koan). Then he composed a verse saying: Not a master at overturning waves, merely boasting of being a whale that can cross the sea. Even if Yang Youji (an ancient skilled archer) is nocking an arrow, the monkeys on the branches will be frightened.
Ascending the Dharma Hall. Arriving before the seat, the master grabbed a monk and made him ascend the Dharma seat. The monk panicked and wanted to run away. The master then pointed to the seat and said: This shed, if you lead a donkey up there, it will surely defecate on it. Why are you all unwilling (to ascend the Dharma seat and give a Dharma talk)? He scattered them all with his staff. Turning to the attendant, he said: Dangerous.
Dharma Heir of Chan Master Li of Xiangfu
Chan Master Chun of Bao Ci Temple in Changsha Prefecture
上堂。青眸一瞬金色知歸。授手而來如王寶劍。而今開張門戶。各說異端。可謂古路坦而荊棘生。法眼正而還自翳。孤負先聖。埋沒己靈。且道。不埋沒不孤負。正法眼藏如何吐露。還有吐露得底么。出來吐露看。如無。擔取詩書歸舊隱。野花啼鳥一般春。
浮山真禪師法嗣
眉州峨嵋靈巖徽禪師
僧問。文殊是七佛之師。未審誰是文殊之師。師曰。金沙灘頭馬郎婦。
凈因成禪師法嗣
臺州府瑞巖佛燈如勝禪師
上堂。人人忽略釋迦。個個平欺達磨。及乎問著宗綱。束手盡云放過。放過即不無。祇如女子出定。趙州洗缽盂。又作么生話會。鶴有九皋難翥翼。馬無千里謾追風。
廬州府無為州冶父實際道川禪師
崑山狄氏子。初為縣之弓級。聞東齋謙首座。為道俗演法。往從之。習坐不倦。一日因不職遭笞。忽于杖下大悟。遂辭職依謙。謙名以道川。且曰。汝舊呼狄三。今名道川。川即三耳。汝能豎起脊梁。了辦個事。其道如川。若放倒則依舊狄三也。師銘於心。建炎初。圓頂遊方。至天封。與語鋒投。封稱善。歸憩東齋。道俗愈敬。有以金剛般若經請問者。師為頌之。今盛行於世。隆興改元。殿撰鄭喬年漕淮西。適冶父虛席。迎師開法。
上堂。群
【現代漢語翻譯】 現代漢語譯本 （禪師）上堂說法。青色的眼珠一瞬間就知曉了金色的歸宿（青眸：指禪師的眼睛，金色：指佛性，知歸：指認識到歸宿）。伸出手來就像是王者的寶劍。如今敞開門戶，各自說著不同的見解。可以說是古老的道路平坦卻長滿了荊棘，法眼明明是正的卻還是被自己遮蔽了。辜負了先聖，埋沒了自身的靈性。那麼，不埋沒不辜負，真正的正法眼藏該如何吐露呢？還有能夠吐露的人嗎？出來吐露看看。如果沒有，那就擔起詩書回到舊時的隱居之處，野花啼鳥依舊是春天的景象。
浮山真禪師的法嗣
眉州峨嵋靈巖徽禪師
有僧人問道：『文殊菩薩是七佛之師（文殊：文殊菩薩，七佛：過去七佛），不知道誰是文殊菩薩的老師？』禪師回答說：『金沙灘頭的馬郎婦。』
凈因成禪師的法嗣
臺州府瑞巖佛燈如勝禪師
（禪師）上堂說法。人人都忽略了釋迦牟尼佛（釋迦：釋迦牟尼佛），個個都輕視達摩祖師（達摩：達摩祖師）。等到問到宗門綱要，都束手無策說自己錯過了。錯過也不是沒有，就像女子出定（女子出定：指維摩詰經中天女散花的故事），趙州洗缽盂（趙州洗缽盂：指趙州禪師的公案）。又該如何理解呢？鶴有九天之高也難以舒展翅膀，馬沒有千里的路程也只能白白追逐風。
廬州府無為州冶父實際道川禪師
崑山狄氏的子弟，起初是縣裡的弓箭手。聽到東齋謙首座為道俗講法，前去跟隨他，勤奮地習禪打坐。一天因為失職而遭到鞭打，忽然在杖下大悟。於是辭去職務依從謙首座。謙首座給他取名為道川，並且說：『你以前叫狄三，現在叫道川，川就是三。你如果能豎起脊梁，了結這件事，你的道就像川一樣。如果放倒了，那就依舊是狄三了。』禪師銘記在心。建炎初年（1127年），剃度出家雲遊四方，到達天封寺，與天封寺的禪師談話，禪師稱讚他。回到東齋居住，道俗更加敬重他。有人拿著《金剛般若經》請教，禪師為他作了頌，現在在世上廣為流傳。隆興改元（1163年），殿撰鄭喬年擔任淮西的漕運使，正逢冶父寺住持的位子空缺，就迎請禪師去開法。
【English Translation】 English version Entering the hall. The blue eyes know the golden return in an instant (青眸: referring to the Zen master's eyes, 金色: referring to Buddha-nature, 知歸: knowing the destination). Extending a hand is like the king's precious sword. Now opening the gate, each speaks of different views. It can be said that the ancient road is flat but full of thorns, and the Dharma eye is correct but still obscured by oneself. Failing the former sages and burying one's own spirit. Then, without burying or failing, how should the true Dharma eye treasury be revealed? Is there anyone who can reveal it? Come out and reveal it. If not, then take up the books and return to the old hermitage, where wild flowers and singing birds are still the scenery of spring.
Successor of Zen Master Zhen of Fushan
Zen Master Hui of Lingyan Temple, Emei, Meizhou
A monk asked: 'Manjusri Bodhisattva is the teacher of the Seven Buddhas (文殊: Manjusri Bodhisattva, 七佛: the Seven Past Buddhas), I wonder who is the teacher of Manjusri Bodhisattva?' The Zen master replied: 'The wife of Ma Lang on the golden sand beach.'
Successor of Zen Master Cheng of Jingyin
Zen Master Rusheng of Fodeng Temple, Ruiyan, Taizhou Prefecture
Entering the hall. Everyone neglects Sakyamuni Buddha (釋迦: Sakyamuni Buddha), and everyone despises Bodhidharma (達摩: Bodhidharma). When asked about the essentials of the sect, they are all at a loss and say they missed it. Missing it is not without, just like the woman emerging from samadhi (女子出定: referring to the story of the heavenly maiden scattering flowers in the Vimalakirti Sutra), and Zhaozhou washing the bowl (趙州洗缽盂: referring to the koan of Zen Master Zhaozhou). How should one understand it? A crane has nine heavens but it is difficult to spread its wings, and a horse has no thousand-mile journey but it vainly chases the wind.
Zen Master Daochuan of Shiji Temple, Yefu, Wuwei Prefecture, Luzhou Prefecture
A son of the Di family in Kunshan, initially an archer in the county. Hearing that Head Seat Qian of Dongzhai was expounding the Dharma for the monks and laypeople, he went to follow him and practiced meditation diligently. One day, he was flogged for dereliction of duty, and suddenly had a great enlightenment under the staff. So he resigned from his post and followed Head Seat Qian. Head Seat Qian named him Daochuan, and said: 'You were formerly called Di San, now you are called Daochuan, and 川 (chuan) is 三 (san). If you can straighten your spine and settle this matter, your path will be like a river. If you fall down, you will still be Di San.' The Zen master kept it in mind. In the early years of Jianyan (1127 AD), he was tonsured and traveled around, arriving at Tianfeng Temple, and his conversation with the Zen master of Tianfeng Temple was praised by the Zen master. Returning to Dongzhai to reside, the monks and laypeople respected him even more. Someone asked about the Diamond Sutra, and the Zen master composed a hymn for him, which is now widely circulated in the world. In the first year of Longxing (1163 AD), Zheng Qiaonian, the Dianzhuan, served as the transport commissioner of Huaixi, and it happened that the abbot's seat of Yefu Temple was vacant, so he welcomed the Zen master to open the Dharma.
陰剝盡一陽生。草木園林盡發萌。唯有衲僧無底缽。依前盛飯又盛羹。
上堂。舉雪峰一日登座。拈拄杖東覷曰。東邊底。又西覷曰。西邊底。諸人還知么。擲下拄杖曰。曏者里會取。師曰。東邊覷了復西觀。拄杖重重話歲寒。帶雨一枝華落盡。不煩公子倚欄干。
大鑒下第十七世
育王𥙿禪師法嗣
福州府清涼坦禪師
有僧舉大慧竹篦話請益。師示以偈曰。徑山有個竹篦。直下別無道理。佛殿廚庫三門。穿過衲僧眼耳。其僧言下有省。
杭州府凈慈水庵師一禪師
婺州馬氏子。十六披削。首參雪峰照。照舉藏身無跡話問之。師有省。呈偈曰。藏身無跡更無藏。脫體無依便廝當。古鏡不勞還自照。淡煙和露濕秋光。照復質曰。畢竟那裡是藏身無跡處。師曰嗄。照曰。無軌跡處。因甚麼莫藏身。師曰。石虎吞卻木羊兒。照深肯之。乾道辛卯。自寶林遷凈慈。
住後上堂。舉圓悟師翁道。參禪參到無參處。參到無參始徹頭。水庵則不然。參禪參到無參處。參到無參未徹頭。若也欲窮千里目。直須更上一層樓。
上堂。凍云欲雪未雪。普賢象駕崢嶸。嶺梅半合半開。少室風光漏泄。便恁么去。猶是半提。作么生是全提底事。無智人前莫說。打你頭破額裂。
【現代漢語翻譯】 現代漢語譯本： 陰氣消退殆盡，陽氣開始萌生。草木園林都煥發出勃勃生機。只有我們這些雲遊僧人的無底缽，依舊盛滿飯菜和羹湯。
上堂開示。引用雪峰禪師一日昇座，拿起拄杖向東邊看，說：『東邊是什麼？』又向西邊看，說：『西邊是什麼？』各位知道嗎？』然後放下拄杖說：『就在這裡領會。』我說，東邊看了又向西邊看，拄杖聲聲訴說著歲月的寒冷。帶著雨水的一枝花凋謝殆盡，不必勞煩王孫公子倚靠欄桿。
大鑒禪師（六祖慧能）下第十七世
育王𥙿（yù wáng jué）禪師法嗣
福州府清涼坦禪師
有僧人舉大慧禪師的竹篦（zhú bǐ，竹製的刮子）公案來請教。禪師用偈語開示說：『徑山（jìng shān，山名，位於浙江省杭州市）有個竹篦，直截了當，沒有其他道理。佛殿、廚房、山門，穿過衲僧的眼和耳。』那僧人當即有所領悟。
杭州府凈慈水庵師一禪師
婺州（wù zhōu，古地名，今浙江金華一帶）馬氏之子。十六歲剃度出家。最初參訪雪峰照禪師。照禪師舉『藏身無跡』的話頭來問他。禪師有所領悟，呈上偈語說：『藏身無跡，更無所藏。脫離形體，無所依靠，便能彼此相合。古鏡無需擦拭，自然照亮自己，淡淡的煙霧和露水，浸潤著秋天的光芒。』照禪師又追問說：『究竟哪裡是藏身無跡之處？』禪師說：『嗄（á）。』照禪師說：『既然沒有軌跡，為什麼還要藏身？』禪師說：『石虎吞掉了木羊兒。』照禪師深為認可。乾道辛卯年（1171年），從寶林寺遷到凈慈寺。
住持凈慈寺後上堂開示。引用圓悟克勤禪師的話說：『參禪參到無參處，參到無參才算徹底。』水庵禪師則不然，『參禪參到無參處，參到無參還未徹底。』如果想要窮盡千里之目力，必須更上一層樓。
上堂開示。冰凍的雲朵想要下雪卻還未下。普賢菩薩的象駕顯得莊嚴雄偉。山嶺上的梅花半開半合，少室山的風光泄露了出來。就這樣去理解，還是隻領會了一半。怎樣才是完全領會了呢？不要在沒有智慧的人面前說，小心打得你頭破血流。
【English Translation】 English version: The yin is completely stripped away, and the yang begins to sprout. The grasses, trees, gardens, and forests all burst forth with vitality. Only the bottomless bowls of us wandering monks are still filled with rice and soup.
Ascending the hall for instruction. Quoting Zen Master Xuefeng (雪峰, a Zen master) who, one day, ascended the seat, picked up his staff, looked east, and said, 'What is on the east side?' Then he looked west and said, 'What is on the west side? Do you all know?' Then he dropped his staff and said, 'Comprehend it right here.' I say, having looked east and then west, the staff speaks again and again of the cold of the year. A branch of flowers, bearing rain, has withered completely; no need to trouble the young masters to lean on the balustrade.
The Seventeenth Generation after Dajian (大鑒, refers to Huineng, the Sixth Patriarch)
A Dharma Successor of Zen Master Yuwang Jué (育王𥙿, a Zen master of Yuwang Temple)
Zen Master Qingliang Tan (清涼坦, a Zen master of Qingliang Temple) of Fuzhou Prefecture
A monk raised the story of Great Master Dahui's (大慧, a famous Zen master) bamboo whisk (竹篦, zhú bǐ, a bamboo whisk) for instruction. The master instructed with a verse: 'Jing Mountain (徑山, jìng shān, a mountain name, located in Hangzhou, Zhejiang Province) has a bamboo whisk; directly, there is no other principle. The Buddha hall, kitchen, and three gates pass through the eyes and ears of the monks.' That monk immediately had an awakening.
Zen Master Shui'an Shiyi (水庵師一, a Zen master of Shui'an Temple) of Hangzhou Prefecture
The son of the Ma family of Wuzhou (婺州, wù zhōu, an ancient place name, around Jinhua, Zhejiang today). He shaved his head at sixteen. He first visited Zen Master Xuefeng Zhao (雪峰照, a Zen master). Zhao raised the topic of 'hiding the body without a trace' to ask him. The master had an awakening and presented a verse: 'Hiding the body without a trace, there is no further hiding. Released from the body, without reliance, then they correspond with each other. The ancient mirror needs no polishing, it naturally illuminates itself; faint smoke and dew moisten the autumn light.' Zhao then questioned further, saying, 'Ultimately, where is the place of hiding the body without a trace?' The master said, 'Ah (嗄, á).' Zhao said, 'Since there are no traces, why hide the body?' The master said, 'The stone tiger swallowed the wooden sheep.' Zhao deeply acknowledged him. In the year Xinmao of the Qiandao era (乾道辛卯, 1171 AD), he moved from Baolin Temple to Jingci Temple.
After residing at Jingci Temple, ascending the hall for instruction. Quoting Zen Master Yuanwu Keqin (圓悟克勤, a famous Zen master) who said, 'Practicing Zen until there is no practice, only when there is no practice is it thorough.' Shui'an is not like that, 'Practicing Zen until there is no practice, even when there is no practice, it is not thorough.' If you want to exhaust the sight of a thousand miles, you must go up another level.
Ascending the hall for instruction. Frozen clouds want to snow but have not yet snowed. The elephant carriage of Samantabhadra (普賢, Pǔxián, a bodhisattva) appears majestic and imposing. The plum blossoms on the ridge are half-closed and half-open, and the scenery of Shaoshi Mountain (少室山, Shàoshì shān, a mountain in Henan Province) is revealed. If you understand it like this, you have only grasped half of it. What is the matter of grasping it completely? Do not speak in front of those without wisdom, or I will beat you until your head is broken and your forehead is split.
上堂。舉法眼示眾曰。盡十方世界。明皎皎地。若有一絲頭。即是一絲頭。師豎起拂子曰。還見么。穿過髑髏猶未覺。法燈曰。盡十方世界。自然明皎皎地。若有一絲頭。不是一絲頭。師曰。夜來月色十分好。今日秋山無限情。
上堂。寂然不動。感而遂通。古人恁么說話。大似預搔待癢。若教渠踏著衲僧關棙。管取別有生涯。喝一喝。卓拄杖下座。
淳熙戊戌。退凈慈。有偈曰。六年灑掃皇都寺。瓦礫翻成釋梵宮。今日功成歸去也。杖頭八面起清風。己亥浴佛日。入內觀堂。投老嘉禾報恩。為終焉計。未幾示疾。作書別郡官。端坐而逝。茶毗。得五色舍利。齒拳不壞。其辭世偈曰。平生要用便用。死蛇偏解活弄。一拳粉碎虛空。佛祖難窺罅縫。
湖州府安吉州道場無庵法全禪師
姑蘇陳氏子。投東齋川落髮。久依佛智。每入室。智問狗子無佛性話。師罔對。一日聞僧舉五祖頌曰。趙州露刃劍。忽大悟。有偈曰。鼓吹轟轟袒半肩。龍樓香噴益州船。有時赤腳弄明月。踏破五湖波底天。
住後上堂。欲得現前。莫存順逆。卓拄杖曰。三祖大師。變作馬面夜叉。向東弗于逮。西瞿耶尼。南贍部洲。北郁單越。卻來山僧手裡首身。元來只是一條黑漆拄杖。還見么。直饒見得。入地獄如箭射。
【現代漢語翻譯】 現代漢語譯本 上堂。法眼禪師開示大眾說：『整個十方世界，光明澄澈。如果有一絲一毫的執著，那就是一絲一毫的執著。』禪師豎起拂塵說：『還看見嗎？即使穿過頭骨也仍然沒有覺悟。』法燈禪師說：『整個十方世界，自然光明澄澈。如果有一絲一毫的執著，那就不是一絲一毫的執著。』禪師說：『昨夜月色十分美好，今日秋山景色無限。』
上堂。寂靜不動，感應而通達。古人這樣說話，很像是預先搔癢等待發癢。如果教他踏著衲僧的關捩，自然會有另外一番生活。』喝一聲，放下拄杖下座。
淳熙戊戌年（1178年），從凈慈寺退隱。有偈語說：『六年灑掃皇都寺，瓦礫翻成釋梵宮。今日功成歸去也，杖頭八面起清風。』己亥年（1179年）浴佛日，進入內觀堂。在晚年于嘉禾報恩寺，作為最終的歸宿。不久示現疾病，寫信告別郡官，端坐而逝。火化后，得到五色舍利，牙齒和拳頭沒有損壞。他的辭世偈語說：『平生要用便用，死蛇偏解活弄。一拳粉碎虛空，佛祖難窺罅縫。』
湖州府安吉州道場無庵法全禪師
是姑蘇陳氏的兒子，投靠東齋川出家。長期依止佛智禪師。每次進入佛智禪師的房間，佛智禪師都問『狗子有無佛性』的話頭，法全禪師都無法回答。一日，聽到僧人舉五祖弘忍的頌偈說：『趙州露刃劍』，忽然大悟。作偈說：『鼓吹轟轟袒半肩，龍樓香噴益州船。有時赤腳弄明月，踏破五湖波底天。』
住持後上堂。想要得到現前，不要存在順逆的分別。』卓拄杖說：『三祖大師（僧璨），變成馬面夜叉，向東弗于逮（東勝身洲），西瞿耶尼（西牛賀洲），南贍部洲（我們所居住的洲），北郁單越（北俱盧洲），卻來山僧手裡首身。原來只是一條黑漆拄杖。還看見嗎？即使見得了，入地獄也像箭一樣快。』
【English Translation】 English version Entering the hall, Fayan (Dharma Eye) instructed the assembly, saying, 'The entire ten directions world is bright and clear. If there is a single thread of attachment, then it is a single thread of attachment.' The master raised his whisk and said, 'Do you see it? Even piercing through the skull, you are still not aware.' Fadeng (Dharma Lamp) said, 'The entire ten directions world is naturally bright and clear. If there is a single thread of attachment, then it is not a single thread of attachment.' The master said, 'Last night the moonlight was exceptionally beautiful; today the autumn mountains offer boundless scenery.'
Entering the hall, 'Still and unmoving, responding and penetrating.' The ancients spoke like this, much like scratching before the itch arises. If you teach him to step on the key hinge of a monastic, naturally there will be another way of life.' He shouted once, put down his staff, and descended from the seat.
In the year of Chunxi Wuxu (1178), he retired from Jingci Temple. He had a verse saying, 'For six years I swept and cleaned the imperial capital temple, turning tiles and rubble into a palace of Sakra and Brahma. Today, my work is complete and I return, a clear wind arises from the eight sides of my staff.' On the Bathing Buddha Day of Jihai year (1179), he entered the Inner Observation Hall. In his old age, he stayed at Jiahe Ba'en Temple, as his final destination. Soon after, he showed signs of illness, wrote a letter to bid farewell to the prefectural officials, and passed away in a seated posture. After cremation, he obtained five-colored sharira (relics), and his teeth and fists remained intact. His farewell verse said, 'Use it when you need it in life, even a dead snake can be played alive. One fist shatters the void, Buddhas and ancestors find it hard to glimpse a crack.'
Chan Master Wu'an Faquan of Daochang Temple in Anji Prefecture, Huzhou
He was a son of the Chen family in Gusu, and he joined the Eastern Zhai Chuan to become a monk. He long relied on the Chan master Fozhi (Buddha Wisdom). Every time he entered the room, Fozhi asked the question 'Does a dog have Buddha-nature?' The master was unable to answer. One day, he heard a monk recite the verse of the Fifth Patriarch Hongren, saying, 'Zhao Zhou's naked sword,' and suddenly he had a great enlightenment. He composed a verse saying, 'The drums and trumpets boom, half a shoulder is bared, the dragon tower's fragrance sprays the Yizhou boat. Sometimes barefoot, I play with the bright moon, trampling the sky beneath the waves of the Five Lakes.'
After becoming the abbot, he entered the hall and said, 'If you want to attain the present, do not harbor thoughts of accordance or opposition.' He struck his staff and said, 'The Third Patriarch (Sengcan) transforms into a horse-faced Rakshasa, going to the east Pubbavideha (East Videha), west Aparagodaniya (West Godaniya), south Jambudvipa (our continent), north Uttarakuru (North Kuru), but comes into the hands of this mountain monk. Originally, it is just a black lacquer staff. Do you see it? Even if you see it, entering hell is as fast as an arrow.'
卓拄杖下座。
上堂。拈拄杖曰。汝等諸人。個個頂天立地。肩橫楖栗。到處行腳。勘驗諸方。更來者里。覓個甚麼。才輕輕拶著。便言。天臺普請。南嶽遊山。我且問你。還曾收得大食國里寶刀么。卓拄杖曰。切忌口銜羊角。
僧問。牛頭未見四祖時如何。師曰。天下無貧人。曰見后如何。師曰。四海無富漢。
宋孝宗乾道己丑七月二十五日。將入寂。眾求偈。師瞪目下視。眾請益堅。遂書無無二字。棄筆而逝。火後設利五色。塔于金斗峰。
福州府鼓山寒巖道升禪師
延安吳氏子。十九披削。參佛智有悟。侍智移靈隱。居元座。還里結庵曰寒巖。閩帥問諸山。佛智之嗣。傑出為誰。僉以師對。遂出住支提。次遷承天黃龍泐潭。後主鼓山。上堂。喝一喝曰。盡十方世界。會十世古今。都盧在里許。逼逼塞塞了也。若乃放開一針鋒許。則大海西流。巨岳倒卓。黿鼉魚龍。蝦蟹蚯蚓。盡向平地上。涌出波瀾。游泳鼓舞。然雖如是。更須向百尺竿頭。自進一步。則步步踏轉無盡藏輪。方知道鼻孔搭在上唇。眉毛不在眼下。還相委悉么。復喝一喝曰。切忌轉喉觸諱。
結夏后一日。忽問侍者。今日何日。曰十六日。又問是何日辰。曰辛卯。即入室坐脫。壽六十九。塔香爐峰下。
【現代漢語翻譯】 現代漢語譯本 道升禪師拄著枴杖走下座位。
上堂說法。拿起拄杖說：『你們這些人，個個頂天立地，肩上扛著楖栗（一種手杖），到處行腳，勘驗各處道場。還來這裡，想尋找什麼？才稍微觸及，便說：『天臺山正在舉行普請（指寺院的集體勞動），南嶽衡山適合遊山玩水。』我且問你們，可曾得到大食國（古代阿拉伯）的寶刀嗎？』說完，敲了一下拄杖，說：『切記不要口銜羊角（比喻自相矛盾）。』
有僧人問：『牛頭法融禪師未見四祖道信大師時如何？』道升禪師說：『天下沒有貧窮的人。』僧人又問：『見四祖之後又如何？』道升禪師說：『四海之內沒有富裕的人。』
宋孝宗乾道己丑年（1169年）七月二十五日，道升禪師將要圓寂，眾人請求他留下偈語。禪師瞪大眼睛向下看。眾人懇請更加堅決。於是寫下『無無』二字，丟下筆而逝。火化后出現五色舍利，建塔于金斗峰。
福州府鼓山寒巖道升禪師
道升禪師是延安吳氏之子，十九歲剃度出家，參學佛智禪師後有所領悟。侍奉佛智禪師移居靈隱寺，居住在元座。之後回到家鄉結廬為庵，名為寒巖。福建地方長官詢問各山長老：『佛智禪師的嗣法弟子中，傑出的人是誰？』眾人都推舉道升禪師。於是請他出任支提山住持，之後又遷往承天寺、黃龍寺、泐潭寺。最後主持鼓山。上堂說法時，大喝一聲說：『盡十方世界，會聚十世古今，都完全在這裡面了，滿滿當當的。』如果稍微放開一點點，像一根針尖那麼大，那麼大海就會向西流淌，巨大的山嶽會倒立起來，黿鼉魚龍，蝦蟹蚯蚓，都會在平地上，涌出波瀾，游泳鼓舞。』雖然如此，更須向百尺竿頭，更進一步，才能步步踏轉無盡藏輪，方才知道鼻孔長在上唇之上，眉毛不在眼睛之下。還明白了嗎？』說完，又大喝一聲說：『切忌轉喉觸諱（比喻說話不要觸犯忌諱）。』
結夏安居之後一日，忽然問侍者：『今天是什麼日子？』侍者回答說：『十六日。』又問：『是什麼日辰？』回答說：『辛卯。』道升禪師隨即進入方丈室坐化圓寂，享年六十九歲，建塔于香爐峰下。
English version Zen Master Daosheng leaned on his staff and stepped down from the seat.
Ascending the Dharma Hall, he raised his staff and said, 'All of you, each one stands upright, head touching the sky, shoulders carrying zhili (a type of staff), traveling everywhere, examining all quarters. Coming here, what are you seeking? Just a slight touch, and you say, 'Tiantai is holding a general labor service,' 'Nanyue is for mountain excursions.' Let me ask you, have you ever obtained the precious sword from the country of Dashi (ancient Arabia)?' He struck the staff and said, 'Beware of holding a goat's horn in your mouth (metaphor for self-contradiction).'
A monk asked, 'How was Niu Tou (Fazong Zen Master) before he met the Fourth Patriarch (Daoxin)?' The Master said, 'There are no poor people under heaven.' The monk asked, 'How was he after he met the Fourth Patriarch?' The Master said, 'There are no rich people in the four seas.'
On the 25th day of the seventh month of the Gando year jichou (1169 AD) during the reign of Emperor Xiaozong of the Song Dynasty, as the Master was about to enter Nirvana, the assembly requested a verse. The Master stared downwards. The assembly pleaded more earnestly. Thereupon, he wrote the two characters 'Wu Wu' (No No), cast aside the brush, and passed away. After cremation, five-colored sarira (relics) were found, and a stupa was built on Golden Dipper Peak.
Zen Master Daosheng of Hanyan (Cold Cliff) at Gushan (Drum Mountain) in Fuzhou Prefecture
Daosheng was a son of the Wu family of Yan'an. At nineteen, he shaved his head and became a monk. He studied with Zen Master Fozhi and attained enlightenment. He served Fozhi, moving to Lingyin Temple, residing in Yuanzuo. Later, he returned to his hometown and built a hermitage called Hanyan (Cold Cliff). The governor of Fujian asked the elders of various mountains, 'Among the Dharma heirs of Fozhi, who is the most outstanding?' All recommended the Master. Thereupon, he was invited to reside at Zhiti Mountain, then moved to Chengtian Temple, Huanglong Temple, and Letan Temple. Finally, he presided over Gushan (Drum Mountain). Ascending the Dharma Hall, he shouted, 'The entire ten directions of the world, gathering the past and present of ten eons, are all completely here, packed tightly.' If you open up even a needlepoint's worth, then the great sea will flow westward, the giant mountains will stand upside down, turtles, dragons, shrimp, crabs, and earthworms will all emerge from the flat ground, creating waves, swimming, and dancing. Even so, you must take another step from the top of a hundred-foot pole, then step by step you will turn the endless treasure wheel, and then you will know that the nostrils are on the upper lip, and the eyebrows are not below the eyes. Do you understand?' He shouted again, 'Beware of turning your throat and touching taboos (metaphor for avoiding sensitive topics in speech).'
One day after the summer retreat, he suddenly asked the attendant, 'What day is today?' The attendant replied, 'The sixteenth.' He asked again, 'What is the day and time?' The attendant replied, 'Xinmao.' Daosheng immediately entered his room, sat in meditation, and passed away peacefully at the age of sixty-nine. A stupa was built below Incense Burner Peak.
【English Translation】 Zen Master Daosheng leaned on his staff and stepped down from the seat.
Ascending the Dharma Hall, he raised his staff and said, 'All of you, each one stands upright, head touching the sky, shoulders carrying zhili (a type of staff), traveling everywhere, examining all quarters. Coming here, what are you seeking? Just a slight touch, and you say, 'Tiantai is holding a general labor service,' 'Nanyue is for mountain excursions.' Let me ask you, have you ever obtained the precious sword from the country of Dashi (ancient Arabia)?' He struck the staff and said, 'Beware of holding a goat's horn in your mouth (metaphor for self-contradiction).'
A monk asked, 'How was Niu Tou (Fazong Zen Master) before he met the Fourth Patriarch (Daoxin)?' The Master said, 'There are no poor people under heaven.' The monk asked, 'How was he after he met the Fourth Patriarch?' The Master said, 'There are no rich people in the four seas.'
On the 25th day of the seventh month of the Gando year jichou (1169 AD) during the reign of Emperor Xiaozong of the Song Dynasty, as the Master was about to enter Nirvana, the assembly requested a verse. The Master stared downwards. The assembly pleaded more earnestly. Thereupon, he wrote the two characters 'Wu Wu' (No No), cast aside the brush, and passed away. After cremation, five-colored sarira (relics) were found, and a stupa was built on Golden Dipper Peak.
Zen Master Daosheng of Hanyan (Cold Cliff) at Gushan (Drum Mountain) in Fuzhou Prefecture
Daosheng was a son of the Wu family of Yan'an. At nineteen, he shaved his head and became a monk. He studied with Zen Master Fozhi and attained enlightenment. He served Fozhi, moving to Lingyin Temple, residing in Yuanzuo. Later, he returned to his hometown and built a hermitage called Hanyan (Cold Cliff). The governor of Fujian asked the elders of various mountains, 'Among the Dharma heirs of Fozhi, who is the most outstanding?' All recommended the Master. Thereupon, he was invited to reside at Zhiti Mountain, then moved to Chengtian Temple, Huanglong Temple, and Letan Temple. Finally, he presided over Gushan (Drum Mountain). Ascending the Dharma Hall, he shouted, 'The entire ten directions of the world, gathering the past and present of ten eons, are all completely here, packed tightly.' If you open up even a needlepoint's worth, then the great sea will flow westward, the giant mountains will stand upside down, turtles, dragons, shrimp, crabs, and earthworms will all emerge from the flat ground, creating waves, swimming, and dancing. Even so, you must take another step from the top of a hundred-foot pole, then step by step you will turn the endless treasure wheel, and then you will know that the nostrils are on the upper lip, and the eyebrows are not below the eyes. Do you understand?' He shouted again, 'Beware of turning your throat and touching taboos (metaphor for avoiding sensitive topics in speech).'
One day after the summer retreat, he suddenly asked the attendant, 'What day is today?' The attendant replied, 'The sixteenth.' He asked again, 'What is the day and time?' The attendant replied, 'Xinmao.' Daosheng immediately entered his room, sat in meditation, and passed away peacefully at the age of sixty-nine. A stupa was built below Incense Burner Peak.
大溈泰禪師法嗣
長沙府慧通清旦禪師
蓬州嚴氏子。初出關至德山。值泰上堂曰。趙州道。臺山婆子。已為汝勘破了也。且道。意在甚麼處。良久曰。就地撮將黃葉去。入山推出白雲來。師聞釋然。翌日入室。山問。前百丈不落因果。因甚麼墮野狐。后百丈不昧因果。因甚麼脫野狐。師曰。好與一𡊫埋卻。
住後上堂。說佛說祖。正如好肉剜瘡。舉古舉今。何異殘羹餿飯。一聞便悟。已落第二頭。一舉便行。早是不著便。須知。個事如天普蓋。似地普擎。師子游行。不求伴侶。壯士展臂。不借他力。佛祖拈掇。不起衲僧。愿見無門。迷悟雙忘。聖凡路絕。且道。從上諸聖。以何法示人。喝一喝曰。莫妄想。
佛性忌日上堂。三腳驢子弄蹄行。步步相隨不相到。樹頭驚起雙雙魚。拈來一老一不老。為憐松竹引清風。其奈出門便是草。因喚檀郎識得渠。大機大用都推倒。燒香勘證見根源。糞埽堆頭拾得寶。叢林浩浩謾商量。勤君莫謗先師好。
岳州府澧州靈巖仲安禪師
壯遊講肆。后謁圓悟于蔣山。時佛性為座元。師扣之有所得。逮性住德山。遣師至鐘阜。通嗣書。圓悟問。千里馳來。不辱宗風。公案現成。如何通訊。師曰。覿面相呈。更無回互。曰此是德山底。那個是上座底
。師曰。豈有第二人。曰背後底聻。師投書。悟笑曰。作家禪客。天然有在。師曰。付與蔣山。次至僧堂前。師捧書問訊首座。座曰。玄沙白紙。此自何來。師曰。久默斯要。不務速說。今日拜呈。幸希一覽。座便喝。師曰。作家首座。座又喝。師以書便打。座擬議。師曰。未明三八九。不免自沉吟。師以書復打一下曰。接。時圓悟與佛眼見。悟曰。打我首座死了也。佛眼曰。官馬廝踢。有甚憑據。師曰。說甚官馬廝踢。正是龍象蹴踏。悟喚師至曰。我五百人首座。你為甚麼打他。曰和尚也須吃一頓始得。悟顧佛眼吐舌。眼曰。未在。卻顧師問。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。意作么生。師鞠躬曰。所供並是詣實。眼笑曰。元來是屋裡人。又往見五祖。自通法眷書。祖曰。書里說個甚麼。師曰。文彩已彰。曰畢竟說個甚麼。師曰。當陽揮寶劍。曰近前來。者里不識幾個字。師曰。莫詐敗。祖顧侍者曰。是那裡僧。曰此上座。向曾在和尚會下去。祖曰。怪得恁么滑頭。師曰。被和尚鈍置來。祖乃將書于香爐上熏曰。南無三曼多沒陀南。師近前彈指而已。祖便開書。回德山日。佛果佛眼。皆有偈送之。未幾。靈巖虛席。衲子投牌。乞師住持。遂嗣大溈焉。
上堂。參禪不究淵源。觸途盡為留礙
【現代漢語翻譯】 現代漢語譯本： 師父說：『難道還有第二個人嗎？』那人說：『背後的情況怎麼樣呢？』師父扔掉書。那人領悟后笑著說：『真是個有作為的禪客，天然具備這種能力。』師父說：『將書信交給蔣山吧。』 隨後師父來到僧堂前，捧著書信向首座（寺院中職位最高的僧人之一）問訊。首座說：『玄沙（唐末五代僧人）的白紙，這從哪裡來的？』師父說：『長久的沉默是關鍵，不必急於求成。今天特來拜見，希望您能看一看。』首座便喝斥。師父說：『真是個有作為的首座。』首座又喝斥。師父用書信便打。首座想要辯解。師父說：『不明白三八九的道理，免不了獨自沉吟。』師父用書信又打了一下說：『接招。』 當時圓悟（北宋僧人）和佛眼（北宋僧人）看見了。圓悟說：『打我的首座，這還了得！』佛眼說：『官馬互相踢，有什麼憑據？』師父說：『說什麼官馬互相踢，這正是龍象蹴踏（比喻菩薩的威猛）。』圓悟叫師父過來，說：『我是五百人的首座，你為什麼要打他？』師父說：『和尚也應該挨一頓打才行。』圓悟回頭看佛眼，吐了吐舌頭。佛眼說：『還沒完呢。』回頭問師父：『空手拿著鋤頭，步行騎著水牛。人從橋上過，橋流水不流。』這是什麼意思？師父鞠躬說：『所說的都是實情。』佛眼笑著說：『原來是自己人。』 師父又去拜見五祖（北宋僧人），遞上法眷書信。五祖說：『書里說了些什麼？』師父說：『文采已經很明顯了。』五祖說：『到底說了些什麼？』師父說：『當陽（地名）揮寶劍。』五祖說：『靠近前來，這裡不認識幾個字。』師父說：『不要裝糊塗。』五祖回頭對侍者說：『是哪裡的僧人？』侍者說：『這位上座，以前曾在和尚您這裡待過。』五祖說：『怪不得這麼滑頭。』師父說：『是被和尚您耽誤了。』 五祖於是將書信放在香爐上燻烤，唸誦：『南無三曼多沒陀南（普遍的諸佛）。』師父走上前彈指而已。五祖便打開書信。回到德山（山名）的日子，佛果（北宋僧人）、佛眼都有偈語送他。不久，靈巖寺（寺名）住持的位置空缺，僧人們遞上名帖，請求師父來住持，於是師父繼承了大溈宗（佛教宗派）。
上堂說法：參禪不探究根源，所接觸到的都會成為障礙。
【English Translation】 English version: The master said, 'Is there a second person?' The person said, 'What about what's behind?' The master threw away the letter. The person, upon realizing, laughed and said, 'Truly an accomplished Chan practitioner, naturally possessing this ability.' The master said, 'Give the letter to Jiangshan.' Afterward, the master came before the monks' hall, holding the letter and greeting the head seat (one of the highest-ranking monks in the temple). The head seat said, 'Xuansha's (a monk from the late Tang and Five Dynasties period) blank paper, where does this come from?' The master said, 'Prolonged silence is key; there's no need to rush. Today, I present it for your review.' The head seat then shouted. The master said, 'Truly an accomplished head seat.' The head seat shouted again. The master struck with the letter. The head seat attempted to argue. The master said, 'Not understanding the principles of three, eight, and nine, one cannot avoid solitary contemplation.' The master struck again with the letter, saying, 'Receive this.' At that time, Yuanwu (a monk from the Northern Song Dynasty) and Foyan (a monk from the Northern Song Dynasty) saw this. Yuanwu said, 'Hitting my head seat, this is outrageous!' Foyan said, 'Official horses kicking each other, what evidence is there?' The master said, 'What official horses kicking each other? This is precisely the trampling of dragons and elephants (a metaphor for the power of a Bodhisattva).' Yuanwu called the master over and said, 'I am the head seat of five hundred people; why did you hit him?' The master said, 'The abbot should also receive a beating.' Yuanwu looked back at Foyan and stuck out his tongue. Foyan said, 'It's not over yet.' He turned to the master and asked, 'Empty-handed holding a hoe, walking and riding a water buffalo. People pass over the bridge, the bridge flows, but the water does not.' What does this mean? The master bowed and said, 'What is offered is all factual.' Foyan laughed and said, 'Originally, it's one of our own.' The master then went to see Wuzu (a monk from the Northern Song Dynasty), presenting the letter of Dharma kinship. Wuzu said, 'What does the letter say?' The master said, 'The literary talent is already evident.' Wuzu said, 'What exactly does it say?' The master said, 'Brandishing the precious sword at Dangyang (a place name).' Wuzu said, 'Come closer; I don't recognize many words here.' The master said, 'Don't feign ignorance.' Wuzu turned to the attendant and said, 'Where is this monk from?' The attendant said, 'This senior monk has previously stayed with you, Abbot.' Wuzu said, 'No wonder he's so slippery.' The master said, 'I was delayed by you, Abbot.' Wuzu then placed the letter over the incense burner to fumigate it, reciting, 'Namo Samanta Buddhanam (Homage to the Universal Buddhas).' The master stepped forward and snapped his fingers. Wuzu then opened the letter. Upon returning to Deshan (mountain name), Foguo (a monk from the Northern Song Dynasty) and Foyan both sent him verses. Soon after, the position of abbot at Lingyan Temple (temple name) became vacant, and the monks submitted their name cards, requesting the master to take over as abbot. Thus, the master succeeded the Weiyang School (a school of Buddhism).
Ascending the hall to preach: Engaging in Chan practice without investigating the source, everything encountered becomes an obstacle.
。所以守其靜默。澄寂虗間。墮在毒海。以弱勝強。自是非他。立人我量。見處偏枯。遂致優劣。不分照不構用。用不離窠。此乃學處不玄。盡為流俗。到者里。須知有殺中透脫。活處藏機。佛不可知。祖莫能測。所以古人道。有時先照後用。且要共你商量。有時先用后照。你須是個漢始得。有時照用同時。你又作么生抵當。有時照用不同時。你又向甚麼處湊泊。還知么。穿楊箭與驚人句。不是臨時學得來。
成都府正法灝禪師
上堂。舉永嘉到曹溪因緣。乃曰。要識永嘉么。掀翻海岳求知己。要識祖師么。撥動乾坤建太平。二老不知何處去。卓拄杖曰。宗風千古播嘉聲。
成都府昭覺辯禪師
上堂。毫釐有差。天地懸隔。隔江人唱鷓鴣詞。錯認胡笳十八拍。要會么。欲得現前。莫存順逆。五湖煙浪有誰爭。自是不歸歸便得。
護國元禪師法嗣
臺州府天臺國清簡堂行機禪師
本郡楊氏子。年二十五棄家。學出世法。晚見此庵。密有契證。單丁管山者十七年。每以未穩為懷。一日偶看斫樹倒地。忽大悟。平昔礙膺之物。泮然冰釋。初出世。住江州圓通。
登座說法曰。圓通不開生藥鋪。單單隻賣死貓頭。不知那個無思算。吃著通身冷汗流。
上堂。單明自己
【現代漢語翻譯】 所以要守護內心的平靜和沉默，使心靈澄澈空寂，不被外物所擾，否則就會墮入煩惱的苦海。要以柔克剛，不要固執于自己的看法而否定他人，不要在人與我之間設立界限，如果見解有所偏頗，就會導致對優劣的執著。覺照和運用不應分離，運用也不應脫離根本。如果學習的方法不夠深刻，最終都會流於世俗。到了這裡，要知道在殺機中尋找出路，在生機中隱藏玄機。佛的境界是不可思議的，祖師的智慧也是無法測量的。所以古人說，有時先覺照而後運用，這需要與你共同商量；有時先運用而後覺照，你必須是個有擔當的人才能做到；有時覺照和運用同時進行，你又該如何應對？有時覺照和運用不同時進行，你又該如何協調？你知道嗎？能射穿楊柳的箭法和令人驚歎的詩句，都不是臨時學來的。
成都府正法灝禪師
上堂說法，引用永嘉（Yongjia，人名）在曹溪（Caoxi，地名）的因緣。於是說：『想要認識永嘉嗎？那就需要掀翻山嶽去尋找知己。想要認識祖師嗎？那就需要撥動乾坤來建立太平。』兩位老人都不知道到哪裡去了，拄著禪杖說：『宗風千古流傳，美名遠揚。』
成都府昭覺辯禪師
上堂說法，『哪怕只有毫釐的偏差，結果也會像天地一樣懸隔。』就像隔江的人唱著鷓鴣詞，卻錯誤地認為是胡笳十八拍。想要領會嗎？想要當下顯現，就不要執著于順境或逆境。五湖的煙波浩渺，有誰會去爭奪呢？只是因為自己不願迴歸，一旦想回歸，隨時都可以。
護國元禪師法嗣
臺州府天臺國清簡堂行機禪師
本郡楊氏之子，二十五歲時離家，學習出世之法。晚年拜見此庵（Cian，人名），私下裡有所契合和印證。獨自一人看管山林十七年，常常覺得還不夠穩妥。有一天偶然看到砍樹倒地，忽然大悟，平素里阻礙胸懷的東西，像冰一樣融化消散。初次出世，住在江州圓通（Yuantong，地名）。
登上法座說法：『圓通寺（Yuantong Temple）不開設生藥鋪，只是單純地賣死貓頭。不知道哪個沒有思量的人，吃了會全身冷汗直流。』
上堂說法，『只是明白自己』
【English Translation】 Therefore, guard your stillness and silence. Purify the emptiness of your mind. Falling into the sea of poison. Overcoming strength with weakness. Judging right and wrong based on oneself. Establishing the measure of self and others. Having a biased view. Consequently leading to notions of superiority and inferiority. Illumination and application are not separated, and application does not depart from its source. This is because the learning is not profound, and everything becomes commonplace. Upon arriving here, one must know that there is a way out of the midst of killing, and a hidden opportunity within the living. The Buddha is unknowable, and the Patriarchs cannot fathom it. Therefore, the ancients said, 'Sometimes illumination precedes application, and this requires discussion with you. Sometimes application precedes illumination, and you must be a capable person to achieve it. Sometimes illumination and application occur simultaneously, how will you respond? Sometimes illumination and application do not occur simultaneously, where will you find harmony?' Do you know? The arrow that pierces the willow and the startling verse are not learned at the last moment.
Zen Master Zhengfa Hao of Chengdu Prefecture
Ascended the hall and cited the cause and condition of Yongjia (Yongjia, a person's name) arriving at Caoxi (Caoxi, a place name). Then he said, 'Do you want to know Yongjia? Then you need to overturn mountains and seas to find a confidant. Do you want to know the Patriarch? Then you need to stir up the universe to establish peace.' The two old men do not know where they have gone. Holding his staff, he said, 'The lineage's style has been passed down for thousands of years, and its good name has spread far and wide.'
Zen Master Zhaojue Bian of Chengdu Prefecture
Ascended the hall and said, 'Even a difference of a hair's breadth will lead to a separation as vast as heaven and earth.' It is like a person across the river singing a partridge song, but mistakenly thinking it is the Eighteen Songs of a Nomad Flute. Do you want to understand? If you want it to appear right now, do not cling to favorable or unfavorable circumstances. Who would contend for the misty waves of the Five Lakes? It is only because you do not want to return; once you want to return, you can do so at any time.
Successor of Zen Master Huguo Yuan
Zen Master Xingji of Jiantang, Guoqing Temple, Tiantai Prefecture, Taizhou
A son of the Yang family from this prefecture, at the age of twenty-five, he left home to study the Dharma of transcending the world. In his later years, he met Cian (Cian, a person's name), and they had a tacit understanding and confirmation. He single-handedly managed the mountain for seventeen years, always feeling that it was not stable enough. One day, he happened to see a tree being felled and falling to the ground, and he suddenly had a great enlightenment. The things that had been obstructing his chest melted away like ice. He first appeared in the world, residing at Yuantong (Yuantong, a place name) in Jiangzhou.
Ascending the Dharma seat, he said, 'Yuantong Temple does not open a herbal medicine shop, it only sells dead cat heads. I wonder who is without calculation, and will break out in a cold sweat all over their body after eating it.'
Ascending the hall, he said, 'Simply understand yourself.'
。樂是苦因。趣向宗乘。地獄劫住。五日一參。三八普說。自揚家醜。更若問理問事。問心問性。克由叵耐。若是英靈漢。窺藩不入。據鼎不嘗。便於未有生佛已前轉得身。卻於今時大官路上。捷行闊步。終不向老鼠窟草窠里。頭出頭沒。若也根性陋劣。要去有滋味處咬嚼。遇著義學阿師。遞相錮鏴。直饒說得云興雨現。也是蝦蟆化龍。下稍依舊吃泥吃土。堪作甚麼。
上堂。無隔宿恩。可參臨濟禪。有肯諾意。難續楊岐派。窮廝煎餓廝炒。大海祇將折箸攪。你死我活。猛火然鐺煮沸。喋恁么作用。方可撐門拄戶。更說聲和響順。形直影端。驢年也未夢見。
上堂。仲秋八月旦。庭戶入新涼。不露風骨句。愁人知夜長。
僧問。三聖問雪峰。透網金鱗。未審以何為食。峰云。待汝出網來。即向汝道。意旨如何。師曰。同途不同轍。曰三聖道。一千五百人善知識。話頭也不識。峰云。老僧住持事繁。又作么生。師曰。前箭猶輕后箭深。曰祇如雪竇道。可惜放過。好與三十棒。者棒一棒也較不得。直是罕遇作家。意又作么生。師曰。陣敗說兵書。曰者棒是三聖合吃。雪峰合吃。師以拂子擊禪床曰。者里薦取。
示眾。衲僧拄杖子。不用則已。用則如鴆鳥落水。魚鱉皆死。正按旁提。風颯颯地。獨
【現代漢語翻譯】 現代漢語譯本：快樂是痛苦的根源。如果追求宗乘（佛教的最高教義），就會像在地獄中經歷漫長的劫數一樣。即使五天一參禪，每隔三八日（指特定的日子）普說佛法，也只是自曝家醜。如果再問道理、問事情，問心性，那就更難以忍受了。如果是英明有靈氣的人，即使窺視藩籬也不會進入，即使有鼎也不去品嚐。他們早在沒有生佛之前就已經轉世，如今在大官道上，快速行走，闊步前進，絕不會像老鼠一樣在洞穴草堆里鉆進鑽出。如果根性低劣，想要在有滋味的地方咬嚼，遇到只會義理之學的阿師（精通經文的僧人），就會互相束縛。即使說得天花亂墜，也只是蛤蟆變成龍，最終還是吃泥土。這樣的人能做什麼呢？
上堂說法：沒有隔夜的恩情，可以參臨濟禪（臨濟宗的禪法）。有肯定承諾的意願，難以繼承楊岐派（楊岐派的禪法）。窮困地互相煎熬，飢餓地互相炒作，就像在大海里用折斷的筷子攪動一樣。你死我活，用猛火在鍋里煮沸。如果能這樣發揮作用，才可以支撐門戶。如果還說聲音和諧，形態端正，那就像驢年也夢不到一樣。
上堂說法：仲秋八月的第一天，庭院裡充滿了新涼。如果不顯露出風骨的句子，愁人就會覺得夜晚漫長。
有僧人問：三聖（禪宗祖師）問雪峰（禪宗祖師），透網金鱗（比喻擺脫束縛的人），不知道以什麼為食物。雪峰說：等你出了網，我就告訴你。這是什麼意思？師父說：同路不同轍。僧人說：三聖說，一千五百個善知識，連話頭也不認識。雪峰說：老僧住持事務繁忙。又該怎麼辦？師父說：前箭還輕，后箭更深。僧人說：就像雪竇（禪宗祖師）說的，可惜放過了，應該打三十棒。這一棒也少不得。真是難得的作家。又是什麼意思？師父用拂子擊打禪床說：在這裡領會。
開示大眾：衲僧（僧人的自稱）的拄杖子，不用則已，用起來就像鴆鳥落水，魚鱉都會死。正按旁提，風颯颯地，獨自...
【English Translation】 English version: Happiness is the root of suffering. If one pursues the Zongcheng (the supreme doctrine of Buddhism), it's like enduring kalpas in hell. Even if one practices Chan every five days and gives general sermons every three or eight days (referring to specific days), it's just exposing one's own family's shame. If one further asks about principles, matters, mind, or nature, it becomes even more unbearable. If one is a wise and intelligent person, even if they peek at the fence, they won't enter; even if there's a cauldron, they won't taste it. They would have already been reincarnated before there were Buddhas, and now they walk swiftly and stride broadly on the great official road, never burrowing in and out of rat holes and grass nests like a mouse. If one's nature is base and inferior, wanting to chew on flavorful things, and they encounter a learned Acharya (a monk proficient in scriptures), they will be mutually bound. Even if they speak eloquently, it's just a toad transforming into a dragon, ultimately still eating mud. What can such a person do?
Giving a Dharma talk: Without overnight kindness, one can study Linji Chan (Chan Buddhism of the Linji school). With a willingness to promise, it's difficult to continue the Yangqi lineage (Chan Buddhism of the Yangqi school). Impoverishedly tormenting each other, hungrily frying each other, it's like stirring the ocean with a broken chopstick. You die, I live, boiling fiercely in a pot with intense fire. If one can function in this way, then one can support the household. If one still talks about harmonious sounds and upright forms, it's like dreaming of the donkey year.
Giving a Dharma talk: The first day of the eighth month of mid-autumn, the courtyard is filled with new coolness. If one doesn't reveal sentences of character and integrity, a sorrowful person will find the night long.
A monk asked: Sansheng (a Chan master) asked Xuefeng (a Chan master), 'A golden fish that has passed through the net (a metaphor for someone who has broken free from constraints), I don't know what it eats.' Xuefeng said, 'When you get out of the net, I will tell you.' What is the meaning of this? The master said: 'Same road, different tracks.' The monk said: 'Sansheng said, 'Fifteen hundred good teachers don't even recognize the topic.' Xuefeng said, 'The old monk is busy with monastic affairs.' What should be done? The master said: 'The first arrow is light, the second arrow is deeper.' The monk said: 'Like what Xuedou (a Chan master) said, it's a pity to let it go, should give thirty blows. Not even one blow can be spared. Truly a rare master. What is the meaning?' The master struck the Zen bed with a whisk and said: 'Comprehend it here.'
Instructing the assembly: A mendicant monk's staff, if not used, then so be it; if used, it's like a poisonous bird falling into the water, all the fish and turtles will die. Right pressing, side lifting, the wind rustles, alone...
步大方。殺活在我。所以道。千人排門。不如一人拔關。若一人拔關。千人萬人得到安樂田地。還知么。鴛鴦繡出從君看。不把金針度與人。
示眾。觀色即空。成大智故。不住生死。觀空即色。成大悲故。不證涅槃。生死不住。涅槃不證。漢地不收。秦地不管。且道。在甚麼處安身立命。莫是昭昭於心目之間。而相不可睹。晃晃於色塵之內。而理不可分么。莫是起坐鎮相隨。語默同居止么。若恁么。總是髑髏前敲磕。須知過量人。自有過量用。且作么生是過量用。北斗藏身雖有語。出羣訊息少人知。
退國清。居景星巖。與吳芾友。淳熙戊戌。又自景星赴隱靜。
鎮江府焦山或庵師體禪師
臺州羅氏子。初參此庵。舉十方同聚會。個個學無為。此是選佛場。庵遽震威一喝。師大悟。有以天封勉師出世者。師搖手曰。我不解懸羊賣狗也。即遁去。乾道初。瞎堂住國清。于江心稠人中得。請師為第一座。后出住平江覺報。淳熙。移焦山。上堂。舉臨濟示眾四喝公案。乃召眾曰。者個公案。天下老宿。拈掇甚多。第恐皆未盡善。焦山不免四棱著地。與諸人分明註解一遍。如何是踞地師子。咄。如何是金剛王寶劍。咄。如何是探竿影草。咄。如何是一喝不作一喝用。咄。若也未會。拄杖子與焦山吐
【現代漢語翻譯】 現代漢語譯本： 大步向前。生死存乎我心。所以說，千人排門，不如一人拔關。若一人拔關，千人萬人都能得到安樂的境地。可明白了嗎？鴛鴦繡出來給你看，卻不把金針傳授於人。
開示大眾。觀察色相即是空性，成就大智慧的緣故，不住于生死。觀察空性即是色相，成就大悲心的緣故，不證入涅槃。不住于生死，不證入涅槃，漢地（指中原地區）不收留，秦地（指邊遠地區）也不管轄。那麼，在什麼地方安身立命呢？莫非是在心目之間明明朗朗，卻又相不可見；在色塵之內光明顯耀，而道理不可分辨嗎？莫非是起坐都跟隨，言語沉默都同住嗎？如果這樣，總是在死人頭骨前敲打。須知超越常人的人，自有超越常人的作用。那麼，什麼是超越常人的作用呢？北斗藏身雖然有話說，出類拔萃的訊息很少人知道。
從國清寺退隱，居住在景星巖，與吳芾交好。淳熙戊戌年（1178年），又從景星巖前往隱靜寺。
鎮江府焦山或庵師體禪師
臺州羅氏之子。最初參拜此庵禪師，禪師舉出『十方同聚會，個個學無為，此是選佛場』。此庵禪師隨即威嚴地一喝，禪師因此大悟。有人想通過天封寺勉勵他出世弘法，禪師搖手說：『我不懂得掛羊頭賣狗肉的把戲。』隨即遁世隱居。乾道年間（1165-1173），瞎堂禪師住持國清寺，在江心人多的地方找到他，請他擔任第一座。後來出任平江覺報寺住持。淳熙年間（1174-1189），移居焦山寺。上堂說法，舉出臨濟禪師開示大眾的四喝公案。於是召集眾人說：『這個公案，天下的老宿，拿來使用很多。只是恐怕都沒有完全做好。焦山不免四棱著地，與諸位分明地註解一遍。什麼是踞地師子？咄！什麼是金剛王寶劍？咄！什麼是探竿影草？咄！什麼是一喝不作一喝用？咄！』如果還不明白，拄杖子就要與焦山一起吐露了。
【English Translation】 English version: Step forward boldly. Life and death reside within me. Therefore it is said, 'A thousand people pushing at the gate are not as effective as one person pulling the latch.' If one person pulls the latch, thousands and millions can attain the field of peace and joy. Do you understand? The mandarin ducks are embroidered for you to see, but the golden needle is not passed on to others.
Instructing the assembly: Observing form is emptiness, thus accomplishing great wisdom, not dwelling in birth and death. Observing emptiness is form, thus accomplishing great compassion, not realizing Nirvana. Not dwelling in birth and death, not realizing Nirvana, neither the Han lands (referring to central China) accept, nor the Qin lands (referring to remote regions) govern. Then, where does one settle and establish life? Could it be that it is clearly manifest between the eyes and mind, yet the form cannot be seen; shining brightly within the realm of sense objects, yet the principle cannot be distinguished? Could it be that rising and sitting always accompany, speaking and silence dwell together? If so, it is all just knocking on a skull. Know that those who surpass ordinary people have extraordinary uses. Then, what is extraordinary use? 'Although the Big Dipper hides its body and has words, few know the news of standing out from the crowd.'
Retired from Guoqing Temple, resided at Jingxing Rock, befriended Wu Fu. In the year of Wuxu during the Chunxi era (1178), he went from Jingxing to Yinqing Temple.
Chan Master Shi Ti of Huo'an at Jiao Mountain in Zhenjiang Prefecture
A son of the Luo family from Taizhou. He initially visited Chan Master Ci'an, who raised the saying, 'The ten directions gather together, each one learning non-action, this is the field for selecting Buddhas.' Chan Master Ci'an immediately gave a stern shout, and the Chan Master had a great awakening because of it. Someone wanted to encourage him to emerge into the world through Tianfeng Temple, but the Chan Master shook his head and said, 'I don't understand the trick of hanging a sheep's head to sell dog meat.' Then he went into seclusion. During the Qiandao era (1165-1173), Chan Master Xiatang resided at Guoqing Temple, found him among the crowd in the heart of the river, and invited him to be the first seat. Later, he went out to reside at Pingjiang Juebao Temple. During the Chunxi era (1174-1189), he moved to Jiao Mountain Temple. Ascending the hall to give a Dharma talk, he raised the case of Chan Master Linji's four shouts to instruct the assembly. Then he summoned the assembly and said, 'This case, the old monks of the world, have used it a lot. It's just that I'm afraid they haven't all done it perfectly. Jiao Mountain will inevitably land on all four corners, and clearly annotate it once for everyone. What is the crouching lion? Heh! What is the Vajra King's precious sword? Heh! What is probing with a pole and shadowing the grass? Heh! What is a shout not used as a shout? Heh!' If you still don't understand, the staff will reveal itself together with Jiao Mountain.
露看。卓一下曰。笑里有刀。又卓一下曰。毒蛇無眼。又卓一下曰。忍俊不禁。又卓一下曰。出門是路。更有一機。舉話長老。也理會不得。
上堂。熱月須搖扇。寒來旋著衣。若言空過日。大似不知時。
上堂。年年浴佛在今朝。目擊迦維路不遙。果是當時曾示現。宜乎惡水驀頭澆。
上堂。道生一。無角鐵牛眠少室。一生二。祖父開田說大義。二生三。梁間紫燕語呢喃。三生萬物。男兒活計離窠窟。多處添少處減。大蟲怕吃生人膽。有若無。實若虛。爭掩驪龍明月珠。是則是。祇如焦山。坐斷諸方舌頭一句。作么生道。肚無偏僻病。不怕冷油齏。拍禪床。下座。
僧問。如何是即心即佛。師曰。鼎州出獰爭神。曰如何是非心非佛。師曰。閩蜀同風。曰如何是不是心不是佛不是物。師曰。窮坑難滿。
問。起滅不停時如何。師曰。謝供養。
問。我有沒絃琴。久居在曠野。不是不會彈。未遇知音者。知音既遇。未審如何品弄。師曰。鐘作鐘鳴。鼓作鼓響。曰云門放洞山三頓棒。意旨如何。師曰。和身倒和身擂。曰他道。飯袋子。江西湖南便恁么去。又作么生。師曰。淚出痛腸。曰真金須是紅爐煆。白玉還他妙手磨。師曰。添一點也難為。
室中。嘗舉苕帚柄。問學者曰
。依俙苕帚柄。彷彿赤斑蛇。眾皆下語不契。有僧請益。師示以頌曰。依俙苕帚柄。彷彿赤斑蛇。棒下無生忍。臨機不識爺。
己亥八月朔。示微疾。染翰別郡守。夜半書偈辭眾曰。鐵樹開華。雄雞生卵。七十二年。搖籃繩斷。擲筆示𡧯。
常州府華藏湛堂智深禪師
武林人。佛涅槃日上堂。兜率降生。雙林示滅。掘地討天。虛空釘橛。四十九年。播土揚塵。三百餘會。納盡敗缺。盡力佈網張羅。未免喚龜作鱉。末後拘尸城畔。槨示雙趺。冷眼看來。大似弄巧成䂐。卓拄杖曰。若無者個道理。千古之下。誰把口說。且道。是甚麼道理。癡人面前。切忌漏泄。
杭州府上竺證悟圓智禪師
臺州林氏子。依白蓮仙。問具變之道。蓮指行燈曰。如此燈者。離性絕非。本自空𡧯。理則具矣。六凡四聖。所見不同。變則在焉。師不契。后因掃地。誦法華經。至知法常無性佛種從緣起。始諭旨。告蓮。蓮然之。師領徒以來。常患本宗學者。囿名相膠筆錄。至以天臺之傳。為文字學。南宗鄙之。乃謁此庵。夜語次。師舉東坡宿東林偈。且曰。也不易到此田地。庵曰。尚未見路徑。何言到耶。師曰。祇如他道。溪聲便是廣長舌。山色豈非清凈身。若不到此田地。如何有者個訊息。庵曰。是門外漢耳。師
曰。和尚不吝。可為說破。庵曰。卻祇從者里。猛著精彩覷捕看。若覷捕得他破。則亦知本命元辰落著處。師通夕不𥧌。及曉鐘鳴。去其秘畜。以前偈別曰。東坡居士太饒舌。聲色關中欲透身。溪若是聲山是色。無山無水好愁人。持以告此庵。庵曰。向汝道是門外漢。師禮謝。
有化馬祖殿瓦者。求語發揚。師書曰。寄語江西老古錐。從教日炙與風吹。兒孫不是無料理。要見冰消瓦解時。此庵見之。笑曰。須是者阇黎始得。
參政錢端禮居士
字處和。號松牕。從此庵發明己事。凡宗門旨趣。一一極之。淳熙丙申冬。簡堂歸住平田。遂與往來。丁酉秋。微恙。修書召堂及國清瑞巖主僧。有訣別之語。堂與二禪詣榻次。公起趺坐。言笑移時。即書曰。浮世虛幻。本無去來。四大五蘊。必歸終盡。雖佛祖具大威德力。亦不能免者一著。天下老和尚。一切善知識。還有跳得過者無。蓋為地水火風因緣和合。暫時湊泊。不可錯認為己有。大丈夫。磊磊落落。當用處把定。立處皆真。順風使帆。上下水皆可。因齋慶贊。去留自在。此是上來諸聖。開大解脫一路涅槃門。本來清凈空寂境界。無為之大道也。今吾如是。豈不快哉。塵勞外緣。一時掃盡。荷諸山垂顧。咸愿證明。伏惟珍重。置筆顧簡堂曰。某坐去好
【現代漢語翻譯】 現代漢語譯本：
他說：『和尚不要吝嗇，可以為我解說清楚。』此庵說：『就要在這裡，猛烈地用精神去觀察捕捉。如果能觀察捕捉到它的破綻，也就知道本命元辰落在何處。』他整夜沒有睡覺，到早晨鐘聲響起，去除他秘藏的，用以前的偈語告別說：『東坡居士（蘇軾的別稱）太多話，想在聲色關中透出身來。溪若是聲山是色，無山無水好愁人。』拿著這些話告訴此庵，此庵說：『早就和你說你是門外漢。』他行禮感謝。
有化緣修繕馬祖（馬祖道一，唐代禪師）殿宇的瓦匠，請求開示法語。他寫道：『寄語江西老古錐（馬祖道一的俗稱），任憑太陽曬和風吹。兒孫不是沒有料理，要見冰消瓦解時。』此庵見到后，笑著說：『必須是這位阇黎（出家男子）才行。』
參政錢端禮居士（錢端禮，南宋官員）
字處和，號松牕。從此庵處領悟了自身的大事，凡是宗門的旨趣，一一窮盡。淳熙丙申年（1176年）冬天，簡堂回到平田居住，於是與他交往。丁酉年（1177年）秋天，稍微有些疾病，修書召簡堂及國清瑞巖的主持僧人，有訣別的話。簡堂和兩位禪師來到床邊，錢端禮居士起身跏趺而坐，談笑了一段時間，就寫道：『浮世虛幻，本來沒有去來。四大五蘊，必定歸於終盡。即使佛祖具有大威德力，也不能免去這一著。天下的老和尚，一切善知識，還有能跳得過這一著的嗎？這是因為地水火風因緣和合，暫時湊合在一起，不可錯誤地認為自己所有。大丈夫，光明磊落，該用勁的時候把定，立身之處皆是真。順風使帆，上下水都可以。因為齋飯慶贊，去留自在。這是以往諸聖，開闢大解脫一路涅槃門，本來清凈空寂的境界，無為的大道啊。現在我這樣，豈不快樂！塵勞外緣，一時掃盡。荷蒙諸山垂顧，都願意為我證明。伏惟珍重。』放下筆，看著簡堂說：『我坐著走了好。』
【English Translation】 English version:
He said, 'Venerable monk, please do not be stingy and explain it clearly for me.' Ci'an said, 'Right here, you must fiercely use your spirit to observe and capture. If you can observe and capture its flaws, then you will also know where your original destiny falls.' He did not sleep all night, and when the morning bell rang, he removed what he had secretly cherished and bid farewell with the previous verse, saying, 'Layman Dongpo (another name for Su Shi) is too verbose, wanting to escape from the realm of sound and color. If the stream is sound and the mountain is color, without mountain and water, one would be sad.' He took these words to tell Ci'an, and Ci'an said, 'I told you long ago that you are an outsider.' He bowed and thanked him.
There was a tiler who was soliciting donations to repair the tiles of the Mazu (Mazu Daoyi, a Tang Dynasty Chan master) Hall, requesting a Dharma talk to promote the cause. He wrote, 'A message to the old Gu Chui (a common name for Mazu Daoyi) of Jiangxi, let the sun and wind blow as they may. It's not that the descendants are without management, but one must see the time when ice melts and tiles disintegrate.' When Ci'an saw it, he smiled and said, 'It must be this Shramana (ordained male) who can do it.'
Councilor Qian Duanli (Qian Duanli, a Southern Song Dynasty official)
His courtesy name was Chuhe, and his literary name was Songchuang. He awakened to his own great matter from Ci'an, and he exhausted every tenet of the Chan school. In the winter of the Bing Shen year of Chunxi (1176 AD), Jiantang returned to live in Ping Tian, and thus he associated with him. In the autumn of the Ding You year (1177 AD), he was slightly ill. He wrote a letter summoning Jiantang and the abbot monks of Guoqing and Ruiyan, with words of farewell. Jiantang and two Chan masters came to his bedside. Councilor Qian Duanli got up and sat in the lotus position, talking and laughing for a while, and then wrote, 'The floating world is illusory, originally without coming or going. The four elements and five aggregates must return to their end. Even the Buddhas and Patriarchs with great power and virtue cannot avoid this one move. Among all the old monks and virtuous teachers in the world, is there anyone who can jump over this one? This is because the elements of earth, water, fire, and wind come together in accordance with conditions, temporarily assembled, and should not be mistakenly regarded as one's own. A great man, upright and open, should hold firm when it is time to exert effort, and wherever he stands is true. Sailing with the wind, one can go up or down the water. Because of the vegetarian meal and celebration, going or staying is free. This is the path to the great liberation and Nirvana opened up by the previous sages, the original pure and empty realm, the great path of non-action. Now that I am like this, how could I not be happy! The external conditions of worldly troubles are swept away at once. I am grateful for the attention of all the mountains, and they are all willing to bear witness for me. I respectfully bid you farewell.' He put down his pen and looked at Jiantang, saying, 'It would be good if I leave sitting down.'
臥去好。堂曰。相公去便了。理會甚麼坐臥。公笑曰。法兄。當爲祖道自愛。遂斂目而逝。
續燈正統卷之五 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷六
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十七世
華藏民禪師法嗣
杭州府徑山別峰寶印禪師
嘉州李氏子。世居娥媚之麓。幼通六經厭俗。從德山清素。得度具戒。聽華嚴起信。既盡其說。棄依密印于中峰。一日印舉僧問巖頭。起滅不停時如何。巖喝曰。是誰起滅。師即豁然大悟。會圓悟歸昭覺。印遣師往省。因隨眾入室。悟問。從上諸聖。以何接人。師豎拳。悟曰。此是老僧用底。作么生是從上諸聖用底。師以拳揮之。悟亦舉拳相交。大笑而止。
后至徑山謁大慧。慧問。甚麼來。師曰。西川。慧曰。未出劍門關。與汝三十棒了也。師曰。不合起動和尚。慧忻然。掃室延之。慧南遷。師乃西還。連主數剎。后再出峽。住保寧金山。雪竇徑山。
開堂。升座曰。世尊初成正覺。于鹿野苑中。轉四諦法輪。憍陳如比丘。最初悟道。真凈曰。今日新豐洞里。祇轉個拄杖子。遂拈拄杖著左邊曰。還有最初悟道者么。若無。丈夫自有沖天志。莫向如
【現代漢語翻譯】 現代漢語譯本： 臥去好。堂里的人說：『相公您請便吧，還理會什麼坐著躺著。』 公笑著說：『法兄，應當爲了祖師的道統而自愛。』 於是合上眼睛去世了。
《續燈正統》卷五 《卍新續藏》第84冊 No. 1583 《續燈正統》
《續燈正統》卷六
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十七世
華**禪師法嗣
杭州府徑山別峰寶印禪師
嘉州李氏之子，世代居住在峨眉山腳下。從小就精通六經，厭惡世俗。跟隨德山清素出家，受具足戒。聽聞《華嚴經》和《起信論》，已經完全理解了其中的道理。於是離開，依止中峰的密印禪師。一天，密印禪師舉起僧人問巖頭的問題：『起滅不停的時候，該怎麼辦？』 巖頭禪師呵斥道：『是誰在起滅？』 禪師立刻豁然大悟。後來圓悟禪師回到昭覺寺，密印禪師派禪師去拜見他。因此跟隨大眾進入禪室，圓悟禪師問道：『從前的諸位聖人，用什麼來接引人？』 禪師豎起拳頭。圓悟禪師說：『這是老僧我用的，那麼從前的諸位聖人又是怎麼用的呢？』 禪師用拳頭揮打他。圓悟禪師也舉起拳頭相交，然後大笑著停止。
後來到徑山拜見大慧禪師。大慧禪師問：『從哪裡來？』 禪師說：『西川。』 大慧禪師說：『還沒出劍門關，就該打你三十棒了。』 禪師說：『不該驚動和尚您。』 大慧禪師很高興，打掃房間迎接他。大慧禪師南遷后，禪師於是西還，連續主持了好幾座寺廟。之後再次出峽，住在保寧金山、雪竇徑山。
開堂說法，升座說：『世尊最初成就正覺，在鹿野苑中，轉四諦法輪（佛教基本教義，包括苦、集、滅、道）。憍陳如比丘（佛陀的第一位弟子），最初悟道。』 真凈禪師說：『今天在新豐洞里，只是轉動著拄杖子。』 於是拿起拄杖放在左邊說：『還有最初悟道的人嗎？如果沒有，大丈夫自有沖天之志，不要向如
【English Translation】 English version: Wo Qu Hao. The attendant said, 'Sir, please do as you wish; why bother about sitting or lying down?' The gentleman smiled and said, 'My Dharma brother, you should cherish yourself for the sake of the ancestral way.' Then he closed his eyes and passed away.
Continuation of the Lamp, Zheng Tong, Volume 5 Supplement to the New Tripitaka, Volume 84, No. 1583, Continuation of the Lamp, Zheng Tong
Continuation of the Lamp, Zheng Tong, Volume 6
Compiled by Xing Tong, a Shramana of Nan Hai Pu Tu, a Successor of the Ancestors from Western Shu
Linji School
Seventeenth Generation from Dajian
Dharma Successor of Chan Master Hua**
Chan Master Bao Yin of Biefeng, Jingshan, Hangzhou Prefecture
A son of the Li family from Jia Zhou, whose family had lived at the foot of Mount Emei for generations. From a young age, he was well-versed in the Six Classics and厭惡世俗 (厭惡世俗). He followed Qing Su of Deshan, received ordination, and listened to the Avatamsaka Sutra and the Awakening of Faith, fully understanding their teachings. He then left and relied on Mi Yin of Zhongfeng. One day, Mi Yin raised the question a monk asked Yantou: 'When arising and ceasing do not stop, what should be done?' Yantou shouted, 'Who is arising and ceasing?' The Chan Master immediately had a sudden enlightenment. Later, when Yuanwu returned to Zhaojue Temple, Mi Yin sent the Chan Master to visit him. Therefore, he followed the assembly into the meditation hall. Yuanwu asked, 'What do the former sages use to receive people?' The Chan Master raised his fist. Yuanwu said, 'This is what this old monk uses; then what did the former sages use?' The Chan Master struck him with his fist. Yuanwu also raised his fist in response, and then they stopped, laughing loudly.
Later, he went to Jingshan to visit Chan Master Dahui. Dahui asked, 'Where do you come from?' The Chan Master said, 'From Western Sichuan.' Dahui said, 'Before even leaving the Jianmen Pass, you deserve thirty blows.' The Chan Master said, 'I shouldn't have disturbed the venerable monk.' Dahui was delighted and cleaned a room to welcome him. After Dahui moved south, the Chan Master returned west and successively presided over several monasteries. Later, he went out of the gorges again and resided at Baoning Jinshan, Xuedou Jingshan.
At the opening ceremony, ascending the seat, he said, 'The World Honored One, upon first attaining perfect enlightenment, turned the Four Noble Truths Dharma wheel (Buddhism's fundamental teachings, including suffering, its origin, cessation, and the path) in the Deer Park. Ajnatakaundinya Bhikshu (Buddha's first disciple) was the first to attain enlightenment.' Chan Master Zhenjing said, 'Today, in the Xinfeng Cave, only the staff is being turned.' Then he picked up the staff and placed it on the left, saying, 'Is there anyone else who has attained initial enlightenment? If not, a great man has his own soaring aspirations; do not look towards such as
來行處行。遂喝一喝。下座。若是印上座則不然。今日向鳳凰山裡。初無工夫。轉四諦法輪。亦無氣力。轉拄杖子。祇教諸人。行須緩步。語要低聲。何故。欲得不招無間業。莫謗如來正法輪。
上堂。三世諸佛。以一句。演百千萬億句。收百千萬億句。祇在一句。祖師門下。半句也無。祇恁么。合吃多少痛棒。諸仁者。且諸佛是。祖師是。若道佛是祖不是。祖是佛不是。取捨未忘。若道佛祖一時是。佛祖一時不是。顢頇不少。且截斷葛藤一句。作么生道。大蟲裹紙帽。好笑又驚人。復舉僧問巖頭。浩浩塵中。如何辨主。頭曰。銅砂鑼里滿盛油。師曰。大小巖頭。打失鼻孔。忽有人問保寧。浩浩塵中。如何辨主。祇對他道。天寒不及卸帽。
上堂。六月初一。燒空赤日。十字街頭。雪深一尺。掃除不暇。迴避不及。凍得東村廖鬍子。半夜穿靴水上立。
上堂。將心除妄妄難除。即妄明心道轉迂。桶底趯穿無忌諱。等閑一步一芙蕖。
師至徑山。孝宗召對選德殿。稱旨。入對日。賜肩輿于東華門內。乾道壬辰二月。上注圓覺經。遣使馳賜命作序。師年邁益厭住持。淳熙丁酉冬。奏乞庵居。紹熙庚戌十一月。往見交承䇿言別。䇿問行日。師曰。水到渠成。歸索紙。書十二月初七夜雞鳴時九字。如
期而化。奉蛻質返寺之法堂。留七日。顏色明潤。髮長頂溫。越七日。葬于庵之西岡。謚慈辯禪師。塔曰智光。壽八十二。臘六十四。
昭覺元禪師法嗣
南康府鳳棲慧觀禪師
上堂。前村落葉盡。深院桂華殘。此夜初冬節。從茲特地寒。所以道。欲識佛性義。當觀時節因緣。時節若至。其理自彰。喝一喝曰。恁么說話。成人者少。敗人者多。
靈隱遠禪師法嗣
寧波府東山全庵齊己禪師
邛州謝氏子。上堂。舉修山主偈曰。是柱不見柱。非柱不見柱。是非已去了。是非里薦取。召大眾曰。薦得是。移華兼蝶至。薦得非。擔泉帶月歸。是也好。鄭州梨勝青州棗。非也好。像山路入蓬萊島。是亦沒交涉。踏著秤錘硬似鐵。非亦沒交涉。金剛寶劍當頭截。阿呵呵。會也么。知事少時煩惱少。識人多處是非多。
蓮社會上堂。漸漸雞皮鶴髮。父少兒子老。看看行步躘蹱。疑殺木上座。直饒金玉滿堂。照顧白拈賊。豈免衰殘老病。正好著精彩。任汝千般快樂。渠儂合自由。無常終是到來。歸堂喫茶去。唯有徑路修行。依舊打之繞。但念阿彌陀佛。念得不濟事。復曰。惡。者條活路。已被善導和尚。直截指出了也。是你諸人。朝夕在徑路中往來。因甚麼當面蹉過。你若向者里薦得。
【現代漢語翻譯】 現代漢語譯本：圓寂火化后，按照僧人圓寂后『蛻質返寺』的規矩，將遺骸迎回寺廟法堂，停放七日。期間，禪師的容顏光澤紅潤，頭髮長長，頭頂溫暖。七日後，安葬于寺庵西邊的山岡上，謚號為慈辯禪師，墓塔名為智光塔。世壽八十二歲，僧臘六十四年。
昭覺元禪師法嗣
南康府鳳棲慧觀禪師
禪師上堂說法：『前村的樹葉都落光了，庭院深深，桂花也凋殘了。今夜是初冬的節氣，從此以後天氣會格外寒冷。』所以說，想要了解佛性的真義，應當觀察時節因緣。時節因緣一旦成熟，佛理自然會彰顯。』禪師大喝一聲，說道：『像這樣說話，成全別人的人少，敗壞別人的人多啊！』
靈隱遠禪師法嗣
寧波府東山全庵齊己禪師
齊己禪師是邛州謝氏之子。上堂說法時，引用修山主（具體是誰待考）的偈語說：『是柱不見柱，非柱不見柱，是非已去了，是非里薦取。』禪師召集大眾說：『如果領會得是，就像鮮花盛開蝴蝶自來；如果領會得非，就像挑水人伴著月亮回家。』說是也好，就像鄭州的梨勝過青州的棗；說非也好，就像從象山出發進入蓬萊仙島。說『是』也沒有什麼相干，就像踩在秤錘上一樣堅硬如鐵；說『非』也沒有什麼相干，就像金剛寶劍當頭斬截。』禪師笑道：『阿呵呵，你們會了嗎？』知道的事情越少，煩惱就越少；認識的人越多，是非就越多。
蓮社（佛教組織）會上，禪師上堂說法：『不知不覺中，雞皮鶴髮，父親年輕兒子老。看看走路蹣跚的樣子，真是讓木上座（對僧人的尊稱）都感到疑惑。』即使金玉滿堂，也要提防白晝的強盜。』終究免不了衰老病殘，正是應該展現精神的時候。』任憑你千般快樂，他人都應該享有自由。』無常最終還是會到來。』說完，禪師示意大家『回禪堂喝茶去吧。』只有修行這條路，依舊在原地打轉。』只要唸誦阿彌陀佛（西方極樂世界教主），如果念得不濟事。』禪師又說：『哎！這條活路，已經被善導和尚（唐朝 613-681）直接指明了。』就是你們這些人，每天都在這條路上來來往往，為什麼卻當面錯過了呢？』你們如果在這裡領會得了，
【English Translation】 English version: After his death and cremation, according to the monastic custom of 'returning the transformed body to the temple,' his remains were brought back to the Dharma hall of the temple and kept there for seven days. During this time, the Chan master's complexion was radiant and ruddy, his hair grew longer, and the top of his head remained warm. After seven days, he was buried on the western hill of the hermitage. He was posthumously named Chan Master Cibian, and his pagoda was named Zhiguang Pagoda. He lived to be eighty-two years old, with sixty-four years as a monk.
Successor of Chan Master Zhaojue Yuan
Chan Master Huiguan of Fengqi Temple in Nankang Prefecture
The Chan master ascended the Dharma hall and said: 'The leaves in the front village have all fallen, and the osmanthus flowers in the deep courtyard have withered. Tonight is the beginning of winter, and from now on the weather will be especially cold.' Therefore, it is said, 'If you want to understand the meaning of Buddha-nature, you should observe the conditions of time and circumstance. When the time and circumstances arrive, the principle will naturally become clear.' The Chan master shouted loudly and said, 'Speaking like this, there are few who help others succeed, and many who ruin others!'
Successor of Chan Master Lingyin Yuan
Chan Master Qiji of Quan'an Hermitage on Dongshan Mountain in Ningbo Prefecture
Chan Master Qiji was a son of the Xie family in Qiongzhou. When he ascended the Dharma hall to speak, he quoted the verse of Master Xiushan (who needs further research): 'It is a pillar, but you don't see the pillar; it is not a pillar, but you don't see the pillar. Right and wrong have already passed; grasp it within right and wrong.' The Chan master summoned the assembly and said, 'If you grasp it correctly, it is like flowers blooming and butterflies coming; if you grasp it incorrectly, it is like a water carrier returning home with the moon.' Saying 'is' is good, like the pears of Zhengzhou being better than the dates of Qingzhou; saying 'is not' is good, like entering Penglai Island from Xiangshan Mountain. Saying 'is' is also irrelevant, like stepping on a weight hammer, hard as iron; saying 'is not' is also irrelevant, like a Vajra sword cutting off your head.' The Chan master laughed and said, 'Ah ha ha, do you understand?' The less you know, the less trouble you have; the more people you know, the more right and wrong there is.
At the Lotus Society (Buddhist organization), the Chan master ascended the Dharma hall and said: 'Unknowingly, chicken skin and crane hair appear, the father is young and the son is old. Looking at the staggering gait, it truly makes even the wooden monk (a respectful term for monks) doubt.' Even if you have a hall full of gold and jade, you must guard against daytime thieves.' In the end, you cannot avoid decay, old age, sickness, and death; it is precisely the time to show your spirit.' Let you have a thousand kinds of happiness, others should have freedom.' Impermanence will ultimately arrive.' After speaking, the Chan master signaled everyone to 'return to the Chan hall for tea.' Only the path of practice remains, still going around in circles.' Just recite Amitabha Buddha (the lord of the Western Pure Land), if the recitation is ineffective.' The Chan master added, 'Alas! This path to life has already been directly pointed out by Monk Shandao (Tang Dynasty 613-681).' It is you people who come and go on this path every day, why do you miss it when it is right in front of you?' If you can grasp it here,'
不致蹉過。便可除迷倒障。㧞猶豫箭。截疑惑網。斷癡愛河。伐心稠林。浣心垢濁。正心謟曲。絕心生死。然後轉入那邊。抬起腳。向佛祖踐履不到處進一步。開卻口。向佛祖言詮不到處說一句。喚回善導和尚。別求徑路修行。其或準前舍父逃走。流落他鄉。撞東磕西。苦哉佛陀耶。
撫州府疏山歸云如本禪師
臺城人。上堂。久雨不晴。戊在丙丁。通身泥水。露出眼睛。且道。是甚麼眼睛。卓拄杖曰。林間泥滑滑。時叫兩三聲。
覺阿上人
日本國滕氏子。十四得度受具。習大小乘有聲。二十九。屬商者自中都回。言禪宗之盛。阿奮然。拉法弟金慶。航海而來。袖香謁靈隱海。海問其來。阿輒書而對。復書曰。我國無禪宗。唯講五宗經論。國主無姓氏。號金輪王。以嘉應改元。舍位出家。名行真。年四十四。王子七歲令受位。今已五載。度僧無退納。而講義高者賜之。某等仰服聖朝禪師之名。特遠投誠。愿傳心印。以度迷津。且如心佛及眾生。是三無差別。離相離言。假言顯之。禪師如何開示。海曰。眾生虛妄見。見佛見世界。阿書曰。無明因何而有。海便打。阿即命海升座決疑。明年秋辭游金陵。抵長蘆江岸。聞鼓聲忽大悟。始知佛海垂手旨趣。旋靈隱。述五偈敘所見。辭海東歸。偈曰
。航海來探教外傳。要離知見脫蹄筌。諸方參遍草鞋破。水在澄潭月在天。掃盡葛藤與知見。信手拈來全體現。腦後圓光徹太虛。千機萬機一時轉。妙處如何說向人。倒地便起自分明。驀然踏著故鄉地。到裹幞頭孤路行。求真滅妄元非妙。即妄明真都是錯。堪笑靈山老古錐。當陽拋下破木杓。豎拳下喝少賣弄。說是說非入泥水。截斷千差休指注。一聲歸笛啰啰哩。海稱善。書偈贈行。歸本國。住睿山寺。洎通嗣法書。海已入𡧯矣。
杭州府凈慈濟顛道濟禪師
出家靈隱。性不稽。嘗與市井浮沉。喜打筋斗。不著裈。形媟露。人姍笑。自視夷然。與明顛同時。師為尤甚飲酒。居常為寺僧唾罵笞逐。走居凈慈。為人誦經下火。得酒食便赴。有詩曰。何須林景勝瀟湘。只願西湖化為酒。和身臥倒西湖邊。一浪來時吞一口。時從市。喜息人之諍。救人之死。戲謔笑談。神出鬼沒。人罕有能測之者。年七十三而沒。一日。與明顛。偶識于朱涇。明目之曰咦濟顛。乃贈以詩。詩曰。青箬笠前天地闊。碧蓑衣底水云寬。不言不語知何事。只把人心不自瞞。
內翰曾開居士
字天游。久參圓悟。往來大慧之門有年。紹興辛未。佛海補三衢光孝。公與趙超然訪之。問。如何是善知識。海曰。燈籠露柱。貓兒狗子
【現代漢語翻譯】 現代漢語譯本：航海來探求教義之外的真傳，要擺脫固有的知見，像脫掉束縛的蹄套和捕魚的竹器一樣。四處參訪，草鞋都磨破了，真理就像澄澈的潭水中的月亮一樣，本來就在那裡。掃除所有的糾纏和知見，隨意拈來，全體真理便會顯現。腦後的圓光照徹整個太虛，所有的機鋒和變化一時都運轉起來。這其中的妙處如何向人訴說呢？倒地之後再站起來，自然會明白。忽然間踏上了故鄉的土地，即使穿著普通的行裝，也能在孤獨的道路上行走。求真滅妄原本不是什麼玄妙的事情，執著于破除虛妄來顯明真實，這本身就是錯誤的。可笑靈山的釋迦牟尼（佛陀的稱號），竟然在當陽（指關鍵時刻）拋下破木杓（比喻無用的東西）。豎起拳頭，大聲呵斥，少在那裡賣弄玄虛。說是說非，都陷入了泥水之中。截斷所有的差別，不要再指指點點，一聲歸鄉的笛聲，啰啰哩。海（指佛海禪師）稱讚他，寫了偈語贈送他，讓他回到本國，住在睿山寺。後來通嗣法書，海（指佛海禪師）已經圓寂了。
杭州府凈慈濟顛道濟禪師
在靈隱寺出家，性格不拘一格。經常與市井之人混在一起，喜歡翻跟頭，不穿褲子，行為放蕩不羈，人們嘲笑他，但他自己卻毫不在意。與明顛（另一位僧人）同時代，濟顛的行為更加出格，喜歡喝酒。平時住在寺廟裡，經常被寺僧唾罵和鞭打，於是就跑到凈慈寺居住。為人誦經、幫助火化，得到酒食就去。有詩說：『何須林景勝瀟湘，只願西湖化為酒。和身臥倒西湖邊，一浪來時吞一口。』他時常出入市井，喜歡平息人們的爭端，救助將死之人，嬉笑怒罵，神出鬼沒，很少有人能夠捉摸透他。七十三歲時去世。有一天，與明顛在朱涇偶然相識，明顛看著他說『咦，濟顛』，於是贈送他一首詩。詩中寫道：『青箬笠前天地闊，碧蓑衣底水云寬。不言不語知何事，只把人心不自瞞。』
內翰曾開居士
字天游，長期參學于圓悟禪師，往來於大慧禪師門下多年。紹興辛未年（1151年），佛海禪師到三衢光孝寺擔任住持，曾開居士與趙超然一起去拜訪他。曾開居士問道：『如何是善知識？』佛海禪師回答說：『燈籠露柱，貓兒狗子。』
【English Translation】 English version: He sailed to explore the esoteric transmission beyond doctrinal teachings, seeking to shed conventional views like discarding worn-out traps. He traveled extensively, wearing out his straw sandals, realizing that truth, like the moon in a clear pool, is inherently present. Sweeping away all entanglements and preconceived notions, grasping at will, the entirety of truth manifests. The halo behind his head illuminates the vast emptiness, and all opportunities and transformations occur in an instant. How can one describe this wondrous state to others? Falling down and then rising again, one will naturally understand. Suddenly stepping onto the homeland, even in ordinary attire, one can walk the solitary path. Seeking truth by eliminating falsehood is not inherently profound; clinging to eliminating falsehood to reveal truth is itself a mistake. It is laughable that Shakyamuni (Buddha's title) of Ling Shan (Vulture Peak) discarded a broken wooden ladle (metaphor for useless things) at a critical moment. Raising a fist and shouting, stop showing off. Arguing right and wrong is like sinking into mud. Cut off all distinctions and cease pointing fingers; a single flute of homecoming sounds, 'luo luo li.' Hai (referring to Zen Master Fohai) praised him, wrote a verse to send him off, and had him return to his country and reside at Mount Hiei Temple. Later, he received the letter of Dharma transmission; Hai (referring to Zen Master Fohai) had already passed away.
Zen Master Jidian Daoji of Jingci Temple, Hangzhou Prefecture
He became a monk at Lingyin Temple, with an unconventional personality. He often mingled with common people in the marketplace, enjoyed doing somersaults, and did not wear trousers, behaving licentiously. People ridiculed him, but he remained indifferent. He lived in the same era as Mingdian (another monk), but Jidian's behavior was even more outrageous, and he enjoyed drinking alcohol. He usually lived in the temple, but was often spat upon and whipped by the monks, so he moved to Jingci Temple. He recited scriptures and helped with cremations for people, and would go wherever he could get food and drink. He had a poem that said: 'Why need the scenery surpass Xiaoxiang? I only wish West Lake would turn into wine. I lie down by West Lake, swallowing a mouthful with each wave.' He often went to the marketplace, liked to resolve people's disputes, and save people from death. His actions were playful and unpredictable, and few could fathom him. He passed away at the age of seventy-three. One day, he met Mingdian by chance in Zhujing. Mingdian looked at him and said, 'Oh, Jidian,' and then gave him a poem. The poem said: 'Before the green bamboo hat, the world is vast; beneath the green raincoat, the water and clouds are wide. Without speaking, what does he know? He simply does not deceive his own heart.'
Layman Zeng Kai, Neihan (title)
His courtesy name was Tianyou. He studied with Zen Master Yuanwu for a long time and frequented the gate of Zen Master Dahui for many years. In the year Xinwei of Shaoxing (1151 AD), Zen Master Fohai was appointed abbot of Guangxiao Temple in Sanqu. Layman Zeng Kai and Zhao Chaoran visited him. Zeng Kai asked: 'What is a good teacher?' Zen Master Fohai replied: 'A lantern post, a pillar, a cat, a dog.'
。公曰。為甚麼贊即歡喜。毀即煩惱。海曰。侍郎曾見善知識否。公曰。某三十年參問。何言不見。海曰。向歡喜處見。煩惱處見。公擬議。海震聲便喝。公擬對。海曰。開口底不是。公惘然。海召曰。侍郎向甚麼處去也。公猛省。遂點頭。說偈曰。咄哉瞎驢。叢林妖孽。震地一聲。天機漏泄。有人更問意如何。拈起拂子劈口截。海曰。也祇得一橛。
知府葛郯居士
字謙問。號信齋。少擢上第。玩意禪悅。首謁無庵全。庵令究即心即佛。久無所契。請曰。師有何方便。使某得入。庵曰。居士太無厭生。已而佛海來居劍池。公因從游。乃舉無庵所示之語。請為眾普說。海發揮之曰。即心即佛眉拖地。非心非佛雙眼橫。蝴蝶夢中家萬里。子規枝上月三更。留旬日而返。一日。于不是心不是佛不是物話。豁然頓明。頌曰。非心非佛亦非物。五鳳樓前山突兀。艷陽影里倒翻身。野狐跳入金毛窟。無庵肯之。即遣書頌呈佛海。海報曰。此事非紙筆可既。居士能過我。當有所聞矣。遂復至虎丘。海迎之曰。居士見處。止可入佛境界。入魔境界猶未得在。公加禮不已。海正容曰。何不道金毛跳入野狐窟。公乃脫然。
嘗問諸禪曰。夫婦二人相打。通兒子作證。且道。證父即是。證母即是。或庵體著語曰。小出大
【現代漢語翻譯】 現代漢語譯本： 公（指某位官員）問：『為什麼讚揚就歡喜，詆譭就煩惱？』 佛海禪師（Fo Hai）回答說：『侍郎（古代官名）您曾經見過善知識（Kalyanamitra，指引導人們走向正道的良師益友）嗎？』 那官員說：『我三十年來參訪求問，怎麼能說沒見過呢？』 佛海禪師說：『在歡喜處見，在煩惱處見。』 那官員猶豫不決。 佛海禪師大喝一聲，那官員想要回答，佛海禪師說：『開口說的就不是。』 那官員茫然不知所措。 佛海禪師呼喚說：『侍郎您要到哪裡去啊？』 那官員猛然醒悟，於是點頭，說了偈語：『咄哉瞎驢，叢林妖孽，震地一聲，天機漏泄。有人更問意如何，拈起拂子劈口截。』 佛海禪師說：『也只得到了一截。』
知府葛郯居士（Ge Tan）（居士指在家修行的佛教信徒） 字謙問，號信齋。年輕時高中進士，喜歡禪悅。最初拜訪無庵全禪師（Wu An Quan）。無庵全禪師讓他參究『即心即佛』（心即是佛，佛即是心）的道理，很久都沒有領悟。於是請求說：『禪師有什麼方便法門，能使我得以入門？』 無庵全禪師說：『居士您太貪得無厭了。』 後來佛海禪師（Fo Hai）來到劍池居住，葛郯居士於是跟隨他，便舉出無庵全禪師所開示的話，請佛海禪師為大家普遍解說。 佛海禪師發揮說：『即心即佛眉拖地，非心非佛雙眼橫，蝴蝶夢中家萬里，子規枝上月三更。』 葛郯居士住了十幾天后返回。一天，對於『不是心不是佛不是物』（既不是心，也不是佛，也不是物）的話題，豁然頓悟，作頌說：『非心非佛亦非物，五鳳樓前山突兀，艷陽影里倒翻身，野狐跳入金毛窟。』 無庵全禪師認可了他的領悟，隨即寫信將頌呈給佛海禪師。佛海禪師回覆說：『這件事不是紙筆可以窮盡的，居士您能來我這裡，當有所聞。』 於是葛郯居士再次來到虎丘。佛海禪師迎接他說：『居士您所見到的，只可以進入佛的境界，進入魔的境界還不行。』 葛郯居士更加恭敬地行禮。佛海禪師嚴肅地說：『為什麼不說金毛跳入野狐窟？』 葛郯居士於是徹底領悟。
葛郯居士曾經問眾禪師說：『夫婦二人相打，叫兒子作證，那麼，證明父親是對的呢？還是證明母親是對的呢？』 或庵體禪師（Huo An Ti）代為回答說：『小出大。』
【English Translation】 English version: The official asked: 'Why is there joy when praised and annoyance when criticized?' Chan Master Fo Hai (Buddha Sea) replied: 'Have you, Vice Minister, ever met a Kalyanamitra (virtuous friend)?' The official said: 'I have been seeking and asking for thirty years. How can you say I haven't met one?' Chan Master Fo Hai said: 'You meet them in places of joy, and you meet them in places of annoyance.' The official hesitated. Chan Master Fo Hai shouted loudly, and as the official was about to reply, Chan Master Fo Hai said: 'What comes out of your mouth is not it.' The official was at a loss. Chan Master Fo Hai called out: 'Vice Minister, where are you going?' The official suddenly awakened and nodded, reciting a verse: 'Shame on you, blind donkey, demon of the monastery! A thunderous sound shakes the earth, revealing the secrets of heaven. If someone asks what it means, I'll raise my whisk and cut them off!' Chan Master Fo Hai said: 'You've only gotten a piece of it.'
Layman Ge Tan (Ke Tan), Prefect (Layman refers to a Buddhist practitioner who is not a monk) Whose courtesy name was Qianwen and sobriquet was Xinzhai. He obtained a high rank in the imperial examination at a young age and delighted in Chan meditation. He first visited Chan Master Wu An Quan (No-Roof Entirety). Wu An Quan instructed him to investigate 'Mind is Buddha' (the mind is the Buddha, the Buddha is the mind), but he did not attain realization for a long time. He requested: 'What expedient means does the Master have to allow me to enter?' Wu An Quan said: 'Layman, you are too insatiable.' Later, Chan Master Fo Hai (Buddha Sea) came to reside at Jianchi, and Ge Tan followed him. He brought up the words of instruction from Wu An Quan and asked Fo Hai to explain them universally for the assembly. Fo Hai expounded: 'Mind is Buddha, eyebrows drag on the ground; not-mind is not-Buddha, eyes are horizontal; in a butterfly dream, home is ten thousand miles away; on a cuckoo branch, the moon is in its third watch.' Ge Tan stayed for ten days and then returned. One day, regarding the topic of 'not-mind, not-Buddha, not-thing' (neither mind, nor Buddha, nor thing), he suddenly realized and composed a verse: 'Not-mind, not-Buddha, also not-thing, before the Five Phoenix Tower, the mountain rises abruptly; in the shadow of the bright sun, turning upside down, a wild fox jumps into the golden lion's den.' Wu An Quan acknowledged his realization and immediately wrote a letter presenting the verse to Chan Master Fo Hai. Fo Hai replied: 'This matter cannot be exhausted by paper and ink. If you can come to me, you will hear something.' So Ge Tan went to Tiger Hill again. Fo Hai greeted him, saying: 'What you have seen can only enter the realm of the Buddha; entering the realm of demons is still not possible.' Ge Tan bowed even more respectfully. Fo Hai said sternly: 'Why not say the golden lion jumps into the wild fox's den?' Ge Tan then completely realized.
Ge Tan once asked the Chan masters: 'A husband and wife are fighting, and they call their son to testify. Now, is it right to testify for the father, or is it right to testify for the mother?' Chan Master Huo An Ti (Fire Hut Body) answered on his behalf: 'Small out of big.'
遇。
孝宗淳熙六年。守臨川。八年感疾。一夕忽索筆書偈曰。大洋海里打鼓。須彌山上聞鐘。業鏡忽然撲破。翻身透出虛空。召僚屬示之曰。生之與死。如晝與夜。無足怪者。若以道論。安得生死。若作生死會。則去道遠矣。語畢。端坐而化。
文殊導禪師法嗣
長沙府楚安慧方禪師
本郡許氏子。參文殊于大別。未幾。適改寺為神霄宮。附商舟過湘南。舟中聞岸人操鄉音。勵聲云叫那。由是有省。述偈曰。沔水江心喚一聲。此時忽得契平生。多年相別重相見。千聖同歸一路行。
住後上堂。臨老方稱住持。全無些子玄機。開口十字九乖。問東便乃答西。如斯出世。討甚施為。有時拈三放兩。有時盡令而施。雖然如是。同道方知。且道。知底事作么生。鼻孔從來向下垂。
上堂。達磨祖師在腳底。踏不著兮提不起。子細當頭放下看。病在當時誰手裡。張公會看脈。李公會使藥。兩個競頭醫一時。用不著藥不相投。錯錯。
常德府文殊思業禪師
世為屠宰。一日戳豬次。忽洞徹心源。即棄業為比丘。述偈曰。昨日夜叉心。今朝菩薩面。菩薩與夜叉。不隔一條線。往見文殊。殊曰。你正殺豬時。見個甚麼。便乃剃頭行腳。師遂作鼓刀勢。殊喝曰。者屠兒參堂去。師便
【現代漢語翻譯】 現代漢語譯本 遇。 孝宗淳熙六年（1179年），（慧方禪師）任臨川太守。淳熙八年（1181年）感到疾病。一天晚上忽然索要筆書寫偈語說：『大洋海里打鼓，須彌山上聞鐘。業鏡忽然撲破，翻身透出虛空。』 召集同僚屬下給他們看，說：『生與死，如同白天與黑夜，沒有什麼值得奇怪的。如果從道的角度來說，哪裡會有生死？如果執著于生死，那就離道遠了。』說完，端坐而逝。 文殊導禪師法嗣 長沙府楚安慧方禪師 本郡許氏之子。在（大）別山參拜文殊禪師。沒多久，恰逢寺廟改為神霄宮。他搭乘商船經過湘南，船中聽到岸邊的人用鄉音，大聲喊叫『那』。因此有所領悟，寫下偈語說：『沔水江心喚一聲，此時忽得契平生。多年相別重相見，千聖同歸一路行。』 住持後上堂說法：『老了才來當住持，完全沒有什麼玄機。開口十句有九句是錯的，問東卻回答西。像這樣出世，要尋求什麼作為呢？有時拈三放兩，有時全部施捨。雖然如此，同道的人才能明白。』那麼，明白的道理是什麼呢？鼻孔從來都是向下垂的。 上堂說法：『達磨祖師在腳底，踩不著啊提不起。仔細地當頭放下看，病在當時誰手裡？張公會看脈，李公會使藥，兩個人爭著醫治一時，用不著藥不對癥。錯錯。』 常德府文殊思業禪師 世代以屠宰為業。一天殺豬的時候，忽然洞徹心源，於是放棄屠宰的職業做了比丘（佛教出家男子）。寫下偈語說：『昨日夜叉心，今朝菩薩面。菩薩與夜叉，不隔一條線。』前去拜見文殊禪師，文殊禪師說：『你正在殺豬的時候，看到了什麼？』於是（思業禪師）就剃頭修行。思業禪師於是做出揮刀的姿勢，文殊禪師喝道：『這個屠夫參堂去。』思業禪師便
【English Translation】 English version Encounter. In the sixth year of Chunxi (1179 AD) during the reign of Emperor Xiaozong, (Zen Master Huifang) served as the prefect of Linchuan. In the eighth year of Chunxi (1181 AD), he fell ill. One night, he suddenly asked for a brush and wrote a verse, saying: 'Drumming in the great ocean, hearing the bell on Mount Sumeru (the central world-mountain in Buddhist cosmology). The mirror of karma suddenly shatters, turning over and breaking through the void.' He summoned his colleagues and subordinates to show them, saying: 'Life and death are like day and night, there is nothing to be surprised about. If discussed from the perspective of the Dao, where would there be life and death? If one clings to life and death, then one is far from the Dao.' After speaking, he sat upright and passed away. Successor of Zen Master Wenshu Dao Zen Master Huifang of Chuan in Changsha Prefecture He was a son of the Xu family from this prefecture. He visited Zen Master Wenshu at Dabie Mountain. Not long after, it happened that the temple was changed into the Shenxiao Palace (Taoist temple). He traveled by merchant ship through southern Hunan, and on the ship, he heard the people on the shore speaking in the local dialect, loudly shouting 'Na'. Because of this, he had an awakening and wrote a verse saying: 'Calling out once in the heart of the Mianshui River, at this moment, I suddenly attain a lifelong understanding. After many years of separation, we meet again, a thousand sages return to the same path.' After becoming abbot, he ascended the hall to preach: 'I only became abbot when I am old, there is absolutely no mystery. Nine out of ten sentences are wrong, asking about the east but answering about the west. What is there to seek in such a worldly existence? Sometimes picking up three and releasing two, sometimes giving away everything. Although it is like this, only those who share the same path will understand.' Then, what is the understanding? The nostrils have always pointed downwards. Ascending the hall to preach: 'Bodhidharma (the first patriarch of Zen Buddhism in China) is under your feet, you cannot step on him, nor can you lift him up. Look carefully when you put it down right in front of you, who has the illness in their hands at that time? Zhang Gong knows how to read pulses, Li Gong knows how to use medicine, the two compete to treat at the same time, the medicine is not needed and does not match the illness. Wrong, wrong.' Zen Master Wenshu Siye of Changde Prefecture His family had been butchers for generations. One day, while slaughtering a pig, he suddenly penetrated the source of his mind, so he abandoned the butchering profession and became a Bhikkhu (Buddhist monk). He wrote a verse saying: 'Yesterday, the heart of a Yaksha (a type of demon), today, the face of a Bodhisattva (an enlightened being). The Bodhisattva and the Yaksha are not separated by a single line.' He went to visit Zen Master Wenshu, and Zen Master Wenshu said: 'What did you see when you were slaughtering the pig?' So (Siye Zen Master) shaved his head and practiced. Siye Zen Master then made a gesture of wielding a knife, and Zen Master Wenshu shouted: 'This butcher should go to the meditation hall.' Siye Zen Master then
下參堂。
後繼席文殊。上堂。舉趙州勘破話。乃曰。勘破婆子。面青眼黑。趙州老漢。瞞我不得。
何山珣禪師法嗣
金華府義烏稠巖了赟禪師
上堂。舉趙州狗子無佛性話。頌曰。趙州狗子無佛性。萬疊青山藏古鏡。赤腳波斯入大唐。八臂那吒行正令。咄。
侍制潘良貴居士
字義榮。年四十。迴心祖闈。所至隨眾參扣。后依佛燈。不契。因訴曰。某祇欲死去時如何。燈曰。好個封皮。且留著使用。而今不了不當後去。忽被他換卻封皮。卒無整理處。公曰。南泉斬貓話。某甲看久。終未透徹奈何。燈曰。你祇管理會別人家貓兒。不知走卻自家狗子。公于言下。如醉得醒。燈曰。不易公進此一步。更須知有向上事始得。如今士大夫。說禪說道。祇依著義理便快活。大率似將錢買油糍。吃了便不饑。其餘便道是瞞他。亦可笑也。公唯唯。
泐潭明禪師法嗣
成都府漢州無為隨庵守緣禪師
本郡史氏子。年十三病目。依棲禪能圓具。出峽至寶峰。值峰上堂。舉永嘉曰。一月普現一切水。一切水月一月攝。師聞釋然領悟 住後上堂。以一統萬。一月普現一切水。會萬歸一。一切水月一月攝。展則彌綸法界。收來毫髮不存。雖然收展殊途。此事本無異致。但能于根
【現代漢語翻譯】 下參堂。
後繼席文殊。上堂。舉趙州勘破話。乃曰。『勘破婆子，面青眼黑。趙州老漢，瞞我不得。』
何山珣禪師法嗣
金華府義烏稠巖了赟禪師
上堂。舉趙州狗子無佛性話。頌曰。『趙州狗子無佛性，萬疊青山藏古鏡。赤腳波斯入大唐（唐朝，618年-907年）。八臂那吒行正令。』咄。
侍制潘良貴居士
字義榮。年四十。迴心祖闈。所至隨眾參扣。后依佛燈。不契。因訴曰。『某祇欲死去時如何？』燈曰。『好個封皮，且留著使用。而今不了不當後去，忽被他換卻封皮，卒無整理處。』公曰。『南泉斬貓話，某甲看久，終未透徹奈何？』燈曰。『你祇管理會別人家貓兒，不知走卻自家狗子。』公于言下，如醉得醒。燈曰。『不易公進此一步，更須知有向上事始得。如今士大夫，說禪說道，祇依著義理便快活，大率似將錢買油糍，吃了便不饑，其餘便道是瞞他，亦可笑也。』公唯唯。
泐潭明禪師法嗣
成都府漢州無為隨庵守緣禪師
本郡史氏子。年十三病目。依棲禪能圓具。出峽至寶峰。值峰上堂。舉永嘉曰。『一月普現一切水，一切水月一月攝。』師聞釋然領悟。住後上堂。以一統萬，一月普現一切水。會萬歸一，一切水月一月攝。展則彌綸法界，收來毫髮不存。雖然收展殊途，此事本無異致。但能于根
【English Translation】 Entering the Hall for Consultation.
Later, [he] succeeded Manjushri in the seat. Entering the hall, [he] cited Zhao Zhou's (Zhaozhou Congshen, 778-897) words of thorough understanding, saying: 'Having thoroughly understood the old woman, her face is green and her eyes are black. Old Zhao Zhou (Zhaozhou Congshen, 778-897) cannot deceive me.'
Dharma Heir of Zen Master He Shanxun
Zen Master Liao Yun of Chouyan [Monastery], Yiwu, Jinhua Prefecture
Entering the hall, [he] cited Zhao Zhou's (Zhaozhou Congshen, 778-897) words about the dog having no Buddha-nature. [He] composed a verse, saying: 'Zhao Zhou's (Zhaozhou Congshen, 778-897) dog has no Buddha-nature; ten thousand layers of green mountains hide an ancient mirror. A barefoot Persian enters the Great Tang (Tang Dynasty, 618-907); eight-armed Nata (Nata, a protection deity) enforces the correct decree.' Doh!
Layman Pan Liangui, Attendant-in-waiting
Named Yirong. At the age of forty, [he] turned his heart to the ancestral enclosure. Wherever [he] went, [he] followed the assembly in consultation. Later, [he] relied on Buddha Lamp (Foteng, name of a Zen master), but did not find accord. Therefore, [he] complained, saying: 'What will happen when I am about to die?' Lamp (Foteng) said: 'What a good cover; keep it for use. If you do not understand now, you should not leave later; if it is suddenly replaced, there will be no way to tidy it up.' The Layman said: 'I have been contemplating Nanquan's (Nanquan Puyuan, 748-835) story of cutting the cat for a long time, but I still do not understand it thoroughly. What should I do?' Lamp (Foteng) said: 'You only manage to understand other people's cats, but you do not know that your own dog has run away.' Upon hearing these words, the Layman was like a drunkard waking up. Lamp (Foteng) said: 'It is not easy for you to take this step; you must also know that there is something beyond this to be gained. Nowadays, scholars and officials talk about Chan (Zen) and the Way, relying only on doctrines and being happy. It is mostly like buying fried sesame cakes with money; once eaten, one is no longer hungry. The rest say they are being deceived, which is also laughable.' The Layman repeatedly said yes.
Dharma Heir of Zen Master Letan Ming
Zen Master Shou Yuan of Suian [Monastery], Wuwu, Hanzhou, Chengdu Prefecture
A son of the Shi family in this prefecture. At the age of thirteen, [he] became ill in his eyes. [He] relied on Qixichan (name of a monastery) to receive full ordination. Leaving the gorge, [he] arrived at Baofeng (name of a monastery). [He] encountered [the abbot of Baofeng] entering the hall and citing Yongjia (Yongjia Xuanjue, 665-713), saying: 'One moon universally appears in all waters; all water moons are gathered into one moon.' The Master (Shou Yuan) heard this and suddenly understood. After residing [at the monastery], [he] entered the hall and said: 'Using one to unify ten thousand, one moon universally appears in all waters. Gathering ten thousand into one, all water moons are gathered into one moon. When unfolded, it fills the Dharma Realm; when gathered, not a hair remains. Although unfolding and gathering are different paths, this matter has no different essence. If one can only at the root'
本上。著得一隻眼去。方見三世諸佛。歷代祖師。盡從此中示現。三藏十二部。一切修多羅。盡從此中流出。天地日月。萬物森羅。盡從此中建立。三界九地。七趣四生。盡從此中出沒。百千法門。無量妙義。乃至世間工巧諸伎藝。盡現行此事。所以世尊拈華。迦葉便乃微笑。達磨面壁。二祖於是安心。桃花盛開。靈云疑情盡凈。擊竹作響。香嚴頓忘所知。以至盤山于肉案頭悟道。彌勒向魚市裡接人。誠謂造次顛沛必於是。經行坐臥在其中。既有如是奇特。更有如是光輝。既有如是廣大。又有如是周遍。你輩諸人。因甚麼卻有迷有悟。要知么。幸無偏照處。剛有不明時。
龍翔圭禪師法嗣
南康府云居頑庵德升禪師
漢州何氏子。二十得度習講。棄謁文殊導。以佛法省要問。殊示偈曰。契丹打破波斯寨。奪得寶珠村裡賣。十字街頭窮乞兒。腰間掛個風流袋。師擬對。殊曰莫錯。師退參三年。方得其旨。往見佛性。不契。入閩謁竹庵于鼓山。便問。國師不跨石門句。意旨如何。庵應聲喝曰。閑言語。師頓領悟。住后。僧問。應真不借三界高超即不問。如何是無位真人。師曰。聞時富貴。見后貧窮。曰抬頭須掩耳。側掌便翻身。師曰。無位真人。在甚麼處。曰老大宗師話頭也不識。師曰。放你三十棒。
【現代漢語翻譯】 現代漢語譯本 且專注于當下。若能睜一隻眼，便能看見過去、現在、未來三世諸佛（Buddhas，覺悟者），歷代祖師（Patriarchs，傳承佛法者）都於此中顯現。三藏十二部（Tripitaka，佛教經典總稱），一切修多羅（Sutras，佛經）都由此流出。天地日月，萬物森羅，都由此建立。三界九地（Three Realms and Nine Grounds，佛教宇宙觀），七趣四生（Seven Paths and Four Births，生命輪迴的類別）都由此出沒。百千法門，無量妙義，乃至世間工巧諸伎藝，都顯現於此事之中。所以世尊（釋迦牟尼佛的尊稱）拈花，迦葉（Mahākāśyapa，釋迦牟尼佛的大弟子）便微笑領悟；達磨（Bodhidharma，禪宗初祖）面壁，二祖（慧可）於是安心；桃花盛開，靈云（Yunyan Tansheng，唐代禪師）疑情盡凈；擊竹作響，香嚴（Xiangyan Zhixian，唐代禪師）頓忘所知。以至盤山（Panshan Baoji，唐代禪師）于肉案頭悟道，彌勒（Maitreya，未來佛）向魚市裡接引眾生。誠然，即使在倉促顛沛之際也離不開它，行住坐臥都在其中。既有如此奇特之處，更有如此光輝，既有如此廣大，又有如此周遍。你們這些人，因什麼卻有迷有悟呢？想知道嗎？幸好沒有偏頗的照耀之處，否則就會有不明的時候。
龍翔圭禪師（Longxiang Gui，宋代禪師）法嗣
南康府云居頑庵德升禪師（Yunju Wanan Desheng，宋代禪師）
漢州何氏之子。二十歲出家，學習講經。後放棄講經，去拜謁文殊導（Wenshu Dao，禪師），以佛法精要請教。文殊導禪師以偈語開示：『契丹（Khitan，古代民族）打破波斯（Persia，古代國家）寨，奪得寶珠村裡賣。十字街頭窮乞兒，腰間掛個風流袋。』德升禪師想要回答，文殊導禪師說：『不要弄錯。』德升禪師退回參禪三年，才領悟其中的旨意。後去拜見佛性（Foxing，禪師），未能契合。於是前往福建，在鼓山拜見竹庵（Zhuan，禪師），便問：『國師（指慧忠國師）不跨石門句，意旨如何？』竹庵禪師應聲喝道：『閑言語！』德升禪師頓悟。住持寺院后，有僧人問：『應真（Arhat，阿羅漢）不借三界高超暫且不問，如何是無位真人？』德升禪師說：『聞時富貴，見后貧窮。』僧人說：『抬頭須掩耳，側掌便翻身。』德升禪師說：『無位真人在什麼地方？』僧人說：『老大宗師連話頭也不認識。』德升禪師說：『放你三十棒。』
【English Translation】 English version Focus on the present moment. If you can open one eye, you will see the Buddhas (覺悟者) of the three times—past, present, and future—all the Patriarchs (傳承佛法者) appear from within this. The Tripitaka (佛教經典總稱), and all the Sutras (佛經) flow from within this. Heaven and earth, the sun and moon, and all myriad phenomena are established from within this. The Three Realms and Nine Grounds (佛教宇宙觀), the Seven Paths and Four Births (生命輪迴的類別) emerge from within this. Hundreds of thousands of Dharma gates, limitless wonderful meanings, and even all the skillful arts of the world manifest in this matter. Therefore, when the World-Honored One (尊稱 of Shakyamuni Buddha) held up a flower, Kashyapa (釋迦牟尼佛的大弟子) smiled in understanding; when Bodhidharma (禪宗初祖) faced the wall, the Second Patriarch (慧可) found peace of mind; when the peach blossoms bloomed, Lingyun (唐代禪師) completely cleared away his doubts; when the bamboo was struck, Xiangyan (唐代禪師) instantly forgot what he knew. Even Panshan (唐代禪師) attained enlightenment at the butcher's block, and Maitreya (未來佛) receives people in the fish market. Truly, even in haste and adversity, one cannot be without it; walking, standing, sitting, and lying down are all within it. It has such uniqueness and such radiance, such vastness and such pervasiveness. Why is it that you people have both delusion and enlightenment? Do you want to know? Fortunately, there is no biased illumination; otherwise, there would be times of obscurity.
Successor of Chan Master Longxiang Gui (宋代禪師)
Chan Master Yunju Wanan Desheng (宋代禪師) of Nankang Prefecture
He was a son of the He family in Hanzhou. At the age of twenty, he left home to study the scriptures. Later, he abandoned the study of scriptures and went to visit Wenshu Dao (禪師), asking about the essentials of the Buddha-dharma. Chan Master Wenshu Dao revealed in a verse: 'The Khitans (古代民族) broke through the Persian (古代國家) fortress, and stole the precious pearl to sell in the village. A poor beggar at the crossroads has a romantic bag hanging from his waist.' Chan Master Desheng intended to answer, but Chan Master Wenshu Dao said: 'Don't be mistaken.' Chan Master Desheng retreated to practice Chan for three years before understanding the meaning. Later, he went to visit Foxing (禪師), but they did not agree. So he went to Fujian and visited Zhuan (禪師) at Gushan, and asked: 'What is the meaning of the National Teacher (指慧忠國師) not crossing the Stone Gate?' Chan Master Zhuan shouted in response: 'Idle talk!' Chan Master Desheng had a sudden enlightenment. After residing in the monastery, a monk asked: 'I will not ask about the Arhat (阿羅漢) not borrowing the transcendence of the Three Realms, but what is the True Man of No Rank?' Chan Master Desheng said: 'Wealthy when heard, poor after seen.' The monk said: 'Raise your head and cover your ears, turn your palm and turn over.' Chan Master Desheng said: 'Where is the True Man of No Rank?' The monk said: 'The old master doesn't even recognize the topic.' Chan Master Desheng said: 'Give you thirty blows.'
揚州府通州狼山蘿庵慧溫禪師
福州鄭氏子。遍參諸老。晚依竹庵于東林。未幾。庵謝事。復謁高庵悟。南華昺。草堂清。皆蒙賞識。會竹庵徙閩之乾元。師歸省次。庵問。情生智隔。相變體殊。不用停囚長智。道將一句來。師當下釋然。述偈曰。拶出通身是口。何妨罵雨訶風。昨夜前村猛虎。咬殺南山大蟲。庵為首肯。
住後上堂。釋迦老子。四十九年。坐籌帷幄。彌勒大士。九十一劫。帶水拖泥。凡情聖量。不能刬除。理照覺知。猶存露布。佛意祖意。如將魚目作明珠。大乘小乘。似認橘皮為猛火。諸人。須是豁開胸襟寶藏。運出自己家珍。向十字街頭。普施貧乏。眾中忽有個靈利漢。出來道。美食不中飽人餐。山僧只向他道。幽州猶自可。最苦是新羅。
云居悟禪師法嗣
金華府雙林德用禪師
本郡戴氏子。上堂。拈槌豎拂。將黃葉以止啼。說妙談玄。望梅林而止渴。際山今日去卻之乎者也。更不指東話西。向三世諸佛命脈中。六代祖師骨髓里。盡情傾倒。為諸人說破。良久曰。啼得血流無用處。不如緘口過殘春。
臺州府萬年無著道閑禪師
本郡洪氏子。上堂。全機敵勝。猶在半途。啐啄同時。白雲萬里。才生朕兆。已落二三。不露鋒𨦵。成何道理。且
【現代漢語翻譯】 現代漢語譯本 揚州府通州狼山蘿庵慧溫禪師
福州鄭氏之子。他廣泛參訪各位老禪師，晚年依止竹庵禪師于東林寺。不久，竹庵禪師辭去寺務。慧溫禪師又拜謁高庵、南華昺、草堂清等禪師，都得到他們的賞識。適逢竹庵禪師遷往福建的乾元寺，慧溫禪師回家省親時順道拜訪。竹庵禪師問：『情生則智隔，相變則體殊。不用停囚長智的辦法，說出一句來。』慧溫禪師當下釋然開悟，作偈說：『拶出通身是口，何妨罵雨訶風。昨夜前村猛虎，咬殺南山大蟲。』竹庵禪師對此表示認可。
住持寺院后，慧溫禪師上堂說法：『釋迦老子（Sakyamuni Buddha），四十九年裡，如同坐在軍帳中運籌帷幄；彌勒大士（Maitreya），九十一劫中，如同帶水拖泥。凡夫的情感和聖人的度量，都不能完全剷除。用理智去照見和覺知，仍然留下痕跡。佛意和祖意，如同用魚眼睛當作明珠；大乘和小乘，好似把橘子皮當成猛火。』各位，必須敞開胸襟的寶藏，拿出自己家裡的珍寶，向十字街頭，普遍施捨給貧乏的人。』人群中忽然有個機靈的人，出來說道：『美食不能讓飽人吃。』山僧我只對他說：『幽州還算可以，最苦的是新羅。』
云居悟禪師法嗣
金華府雙林德用禪師
本郡戴氏之子。上堂說法：『拿起槌子豎起拂塵，如同用黃葉來止住嬰兒的啼哭；講述玄妙的道理，如同望見梅林來止住乾渴。際山我今天去掉之乎者也，不再指東說西，向三世諸佛（Three Buddhas）的命脈中，六代祖師的骨髓里，盡情傾倒，為各位說破。』良久說道：『啼得血流也沒有用處，不如閉口度過殘春。』
臺州府萬年無著道閑禪師
本郡洪氏之子。上堂說法：『全憑機智取勝，還在半途之中；啐啄同時，白雲萬里。才產生一點朕兆，就已經落入第二第三。不顯露鋒芒，成什麼道理呢？且——』
【English Translation】 English version Chan Master Huiwen of Luo'an Hermitage, Wolf Mountain, Tongzhou Prefecture, Yangzhou
A son of the Zheng family of Fuzhou. He widely visited various old masters. In his later years, he relied on Chan Master Zhuan of Donglin Temple. Before long, Chan Master Zhuan resigned from his duties. Huiwen then visited Chan Master Gao'an, Nanhua Bing, and Caotang Qing, all of whom appreciated him. When Chan Master Zhuan moved to Qianyuan Temple in Fujian, Huiwen visited him on his way home to visit his family. Chan Master Zhuan asked, 'When emotions arise, wisdom is obstructed; when appearances change, the substance is different. Without using the method of 'detaining prisoners to increase wisdom,' say a phrase.' Huiwen immediately understood and composed a verse: 'Even if every pore becomes a mouth, what harm is there in scolding the rain and rebuking the wind? Last night, a fierce tiger in the village to the front devoured a large tiger in the southern mountains.' Chan Master Zhuan nodded in approval.
After residing at the temple, Chan Master Huiwen ascended the hall and gave a Dharma talk: 'Sakyamuni Buddha (釋迦老子), for forty-nine years, was like sitting in a military tent, strategizing; Maitreya Bodhisattva (彌勒大士), for ninety-one kalpas, was like dragging mud and water. The emotions of ordinary people and the measurements of sages cannot be completely eradicated. Using reason to illuminate and perceive still leaves traces. The Buddha's intention and the Patriarch's intention are like using fish eyes as pearls; the Mahayana and Hinayana are like mistaking orange peel for fierce fire.' Everyone, you must open the treasure of your chest and take out the treasures of your own home to give alms to the poor and needy at the crossroads.' Suddenly, a clever person in the crowd came out and said, 'Delicious food cannot be eaten by a full person.' This mountain monk would only say to him, 'Youzhou is still acceptable; the most bitter is Silla.'
Dharma Successor of Chan Master Wu of Yunju
Chan Master Deyong of Shuanglin Temple, Jinhua Prefecture
A son of the Dai family of this prefecture. Ascending the hall, he said, 'Raising the mallet and holding up the whisk is like using yellow leaves to stop a baby's crying; explaining profound principles is like seeing a plum forest to quench thirst. Today, Jishan removes the 'zhi hu zhe ye' (classical Chinese particles), no longer pointing east and talking west, pouring out everything into the lifeblood of the Three Buddhas (三世諸佛), into the marrow of the Sixth Patriarchs, explaining it thoroughly for everyone.' After a long pause, he said, 'Crying until blood flows is useless; it is better to close your mouth and pass the remaining spring.'
Chan Master Wuzhu Daoxian of Wannian Temple, Taizhou Prefecture
A son of the Hong family of this prefecture. Ascending the hall, he said, 'Winning entirely by strategy is still halfway there; the simultaneous peck and hatch, ten thousand miles of white clouds. The moment a sign arises, it has already fallen into the second and third. Not revealing the sharp edge, what principle is there? And—'
道。從上來事。合作么生。良久曰。誣人之罪。以罪加之。
上堂。舉乾峰示眾曰。舉一不得舉二。放過一著。落在第二。雲門出衆曰。昨日有人從天臺來。卻往徑山去。峰曰。典座。來日不得普請。師曰。相見不須瞋。君窮我亦貧。謂言侵早起。更有夜行人。
福州府中際善能禪師
嚴陵人。往來龍門云居有年。未有所證。一日普請擇菜次。高庵忽以貓兒擲師懷中。師擬議。庵攔胸踏倒。於是大事洞明。
上堂。萬古長空。一朝風月。不可以一朝風月。昧卻萬古長空。不可以萬古長空。不明一朝風月。且如何是一朝風月。人皆畏炎熱。我愛夏日長。薰風自南來。殿閣生微涼。會與不會。切忌承當。
南康府云居普云自圓禪師
綿州雍氏子。年十九。試經得度。留教苑五祀。出關南下。歷扣諸大尊宿。始詣龍門。一日于廊廡間。睹繪胡人。有省。夜白高庵。庵舉法眼偈曰。頭戴貂鼠帽。腰懸羊角錐。語不令人會。須得人譯之。復筴火示之曰。我為汝譯了也。於是大法明瞭。呈偈曰。外國言音不可窮。起云亭下一時通。口門廣大無邊際。吞盡楊岐栗棘蓬。庵遣師依佛眼。眼謂師曰。吾道東矣。
上堂。舉僧問雲門。如何是透法身句。門曰。北斗里藏身。師曰。南北東西萬萬
【現代漢語翻譯】 現代漢語譯本： 道。從上來事，合作么生？良久曰：『誣人之罪，以罪加之。』 上堂。舉乾峰示眾曰：『舉一不得舉二，放過一著，落在第二。』雲門出衆曰：『昨日有人從天臺來，卻往徑山去。』峰曰：『典座，來日不得普請。』師曰：『相見不須瞋，君窮我亦貧。謂言侵早起，更有夜行人。』 福州府中際善能禪師 嚴陵人。往來龍門云居有年，未有所證。一日普請擇菜次，高庵忽以貓兒擲師懷中。師擬議，庵攔胸踏倒。於是大事洞明。 上堂。萬古長空，一朝風月。不可以一朝風月，昧卻萬古長空；不可以萬古長空，不明一朝風月。且如何是一朝風月？人皆畏炎熱，我愛夏日長。薰風自南來，殿閣生微涼。會與不會，切忌承當。 南康府云居普云自圓禪師 綿州雍氏子。年十九，試經得度。留教苑五祀。出關南下，歷扣諸大尊宿。始詣龍門。一日于廊廡間，睹繪胡人，有省。夜白高庵。庵舉法眼偈曰：『頭戴貂鼠帽，腰懸羊角錐。語不令人會，須得人譯之。』復筴火示之曰：『我為汝譯了也。』於是大法明瞭。呈偈曰：『外國言音不可窮，起云亭下一時通。口門廣大無邊際，吞盡楊岐栗棘蓬。』庵遣師依佛眼。眼謂師曰：『吾道東矣。』 上堂。舉僧問雲門：『如何是透法身句？』門曰：『北斗里藏身。』師曰：『南北東西萬萬。』
【English Translation】 English version: The Way. What is the matter from the very beginning? After a long pause, he said, 'Accuse someone falsely and add to their crime.' Entering the hall, he cited Qianfeng's instruction to the assembly: 'If you raise one, you must not raise two. If you let go of one move, you will fall into the second.' Yunmen came out from the assembly and said, 'Yesterday, someone came from Tiantai (Mount Tiantai, a famous Buddhist mountain), but went to Jing Mountain (Jing Mountain, a famous Buddhist mountain).' Qianfeng said, 'The cook will not be allowed to do general labor tomorrow.' The master said, 'Meeting each other, there is no need to be angry; you are poor, and I am also poor. Thinking that I got up early, there are even more people traveling at night.' Zen Master Jishan Neng of Fuzhou Prefecture He was from Yanling. He traveled back and forth between Longmen (Dragon Gate) and Yunju (Cloud Dwelling Mountain) for many years without any enlightenment. One day, while doing general labor picking vegetables, Gao'an suddenly threw a cat into the master's arms. The master hesitated, and Gao'an pushed him to the ground. Thereupon, the great matter was thoroughly understood. Entering the hall, he said, 'The eternal sky, a morning of wind and moon. You cannot let a morning of wind and moon obscure the eternal sky; you cannot let the eternal sky obscure a morning of wind and moon. So, what is a morning of wind and moon? Everyone fears the heat, but I love the long summer days. The gentle breeze comes from the south, and a slight coolness arises in the halls and pavilions. Whether you understand or not, be careful not to presume.' Zen Master Ziyuan Puyun of Yunju (Cloud Dwelling Mountain) in Nankang Prefecture He was a son of the Yong family in Mianzhou. At the age of nineteen, he passed the scripture examination and was ordained. He stayed in the teaching monastery for five years. Leaving the monastery and heading south, he visited various great venerable monks. He first went to Longmen (Dragon Gate). One day, in the corridor, he saw a painted barbarian and had an awakening. That night, he told Gao'an. Gao'an cited Fayen's verse: 'Wearing a sable hat, with a sheep horn awl hanging from the waist. The words do not make people understand; one must have someone translate them.' He then used a fire stick to show him and said, 'I have translated it for you.' Thereupon, the great Dharma was clear. He presented a verse: 'Foreign languages cannot be exhausted; they are all understood at the Qiyun Pavilion. The mouth is vast and boundless, swallowing Yangqi's (Yangqi, a famous Zen master) chestnut brambles.' Gao'an sent the master to rely on Foyan (Buddha Eye). Foyan said to the master, 'My Way is going east.' Entering the hall, he cited a monk's question to Yunmen (Yunmen, a famous Zen master): 'What is a phrase that penetrates the Dharmakaya (Dharmakaya, the body of the law)?' Yunmen said, 'Hide yourself in the Big Dipper.' The master said, 'North, south, east, and west, ten thousand ten thousand.'
千。乾坤上下兩無邊。相逢相見呵呵笑。屈指抬頭月半天。
西禪璉禪師法嗣
遂寧府西禪第二代希秀禪師
上堂。秋光將半。暑氣漸消。鴻雁橫空。點破碧天似水。猿猱掛樹。撼翻玉露如珠。直饒對此明機。未免認龜作鱉。且道。應時及節一句。作么生道。野色並來三島月。溪光分破五湖秋。
黃龍忠禪師法嗣
成都府信相戒修禪師
上堂。舉馬祖不安公案。乃曰。兩輪舉處超玄旨。電急星馳烏足比。目前不礙往來機。正令全施無表裡。丈夫意氣自沖天。我是我兮你是你。
袁州府慈化普庵印肅禪師
本郡宜春余氏子。母黃。生宋徽宗政和乙未十一月廿七。誕時有異徴。年十五。往從壽隆受業。隆以法華授師。師曰。諸佛玄旨。貴悟自心。數墨循行。何益於道。隆異之。閱七載。始獲剃染。遂參牧庵于溈山。問。萬法歸一。一歸何處。庵舉拂示之。師當下契旨。紹興癸酉。出住慈化。不數載。梵宇金碧。如從天降。師猶自以所詣。為未足幹幹。朝夕脅不沾席者。十有二年。一日閱華嚴合論。至達本情忘知心體合處。豁然大悟。述偈曰。捏不成團撥不開。何須南嶽又天臺。六根門首無人用。惹得胡僧特地來。後於乾道己丑七月廿一日。忽索筆書偈于壁。沐浴更衣。
【現代漢語翻譯】 現代漢語譯本： 千。乾坤上下廣闊無邊。相逢相見，彼此呵呵一笑。屈指一算，抬頭一看，已是月亮過半之時。
西禪璉禪師的法嗣
遂寧府西禪第二代希秀禪師
上堂說法。秋天的景色已過一半，暑氣漸漸消退。鴻雁橫空飛過，像要點破碧藍的天空。猿猴攀掛在樹上，搖落的露珠像一顆顆玉珠。即便對此瞭然於心，也難免會把烏龜認作甲魚。那麼，應時應景的一句話，該怎麼說呢？野外的景色與三島的月色交相輝映，溪流的光影將五湖的秋色分割開來。
黃龍忠禪師的法嗣
成都府信相戒修禪師
上堂說法。舉馬祖不安的公案。於是說：兩輪運轉之處超越了玄妙的旨意，像閃電般迅速，像星辰般飛馳，烏鴉也難以相比。眼前沒有阻礙往來的玄機，正令完全施展，沒有表裡之分。大丈夫的意氣自然衝上雲霄，我是我，你是你。
袁州府慈化普庵印肅禪師
本郡宜春余氏之子，母親姓黃。生於宋徽宗政和乙未年（1115年）十一月二十七日，出生時有奇異的徵兆。十五歲時，前往壽隆處接受學業。壽隆用《法華經》教導他，禪師說：諸佛玄妙的旨意，貴在領悟自己的內心。只是誦讀經文，依文解字，對悟道有什麼益處呢？壽隆對此感到驚異。過了七年，才獲準剃度。於是前往溈山參拜牧庵，問道：萬法歸於一，一又歸於何處？牧庵舉起拂塵來開示他。禪師當下領悟了旨意。紹興癸酉年（1153年），出任慈化寺住持。沒過幾年，寺廟就變得金碧輝煌，如同從天而降。禪師仍然認為自己所達到的境界，還不足以完全領悟，所以日夜勤奮，常常不躺下休息，有十二年之久。有一天，閱讀《華嚴合論》，讀到達到本來的真情，忘卻知解的心，心體融合之處，豁然大悟。於是寫了一首偈語說：捏合不成團，撥弄也撥不開，何須再去南嶽和天臺？六根門前沒有人會用，惹得胡僧特地跑來。後來在乾道己丑年（1169年）七月二十一日，忽然拿起筆在墻壁上寫下偈語，沐浴更衣。
【English Translation】 English version: A thousand. The universe above and below is boundless. Meeting and seeing each other, we laugh heartily. Counting on our fingers and looking up, it's already past the middle of the month.
Successor of Zen Master Lian of West Zen Monastery
Zen Master Xixiu, the second generation of West Zen Monastery in Suining Prefecture
Ascending the hall. Autumn scenery is halfway through, and the summer heat is gradually fading. Wild geese cross the sky, as if to break the blue sky like water. Monkeys hang on trees, shaking down jade dew like pearls. Even if you are clear about this opportunity, you will inevitably mistake a turtle for a soft-shelled turtle. Then, how should we say a phrase that is appropriate for the time and season? The wild scenery and the moon of the three islands reflect each other, and the light of the stream divides the autumn of the five lakes.
Successor of Zen Master Zhong of Huanglong Monastery
Zen Master Jiexu of Xinxiang Monastery in Chengdu Prefecture
Ascending the hall. He cited the case of Mazu's uneasiness and said: The place where the two wheels turn surpasses the profound meaning, as fast as lightning and as fast as stars, which the crow cannot compare. There is no obstacle to the coming and going of the opportunity in front of you, and the whole order is fully implemented without distinction between inside and outside. A man's ambition naturally soars into the sky, I am me, and you are you.
Zen Master Yin Su of Cihua Puan Monastery in Yuanzhou Prefecture
A son of the Yu family in Yichun of this prefecture, his mother's surname was Huang. He was born on the twenty-seventh day of the eleventh month of the Yiwei year (1115) of the Zhenghe reign of Emperor Huizong of the Song Dynasty, and there were strange omens at birth. At the age of fifteen, he went to Shoulong to receive his studies. Shoulong taught him with the Lotus Sutra, and the Zen master said: The profound meaning of all Buddhas lies in understanding one's own mind. Merely reciting scriptures and following the words is of no benefit to enlightenment. Shoulong was surprised by this. After seven years, he was finally allowed to be ordained. Then he went to Weishan to visit Mu'an and asked: All dharmas return to one, where does one return to? Mu'an raised his whisk to enlighten him. The Zen master immediately understood the meaning. In the Guiyou year (1153) of the Shaoxing reign, he became the abbot of Cihua Temple. In a few years, the temple became magnificent, as if it had descended from the sky. The Zen master still felt that his attainment was not enough to fully understand, so he worked diligently day and night, often without lying down to rest, for twelve years. One day, while reading the Huayan Helun, when he read to the point of reaching the original true feeling, forgetting the knowing mind, and the mind and body merging, he suddenly realized. So he wrote a verse saying: It cannot be kneaded into a ball, nor can it be moved away, why go to Nanyue and Tiantai again? No one uses the six sense organs, attracting a foreign monk to come here specially. Later, on the twenty-first day of the seventh month of the Jichou year (1169) of the Qiandao reign, he suddenly picked up a pen and wrote a verse on the wall, bathed and changed his clothes.
跏趺而逝。世壽五十五。僧臘三十五。奉全身。塔于本山。有語錄四卷。行世。
烏巨行禪師法嗣
饒州府薦福退庵休禪師
上堂。風動邪。幡動邪。風鳴邪。鈴鳴邪。非風鈴鳴。非風幡動。此土與西天。一隊黑漆桶。誑惑世間人。看看滅胡種。山僧沒奈何。趁后也打鬨。咦。瓠子曲彎彎。冬瓜直儱侗。
上堂。結夏時左眼半斤。解夏時右眼八兩。謾云九十日安居。贏得一肚皮妄想。直饒七穴八穿。未免山僧拄杖。雖然如是。千鈞之弩。不為鼷鼠而發機。
上堂。先師尋常用腦後一錘。卸卻學者胸中許多屈曲。當年克賓維那。曾中興化此毒。往往天下叢林。喚作超宗異目。非唯孤負興化。亦乃克賓受辱。若是克肖兒孫。終不依草附木。資福喜見同參。今日傾腸倒腹。遂卓拄杖。喝一喝曰。還知先師落處么。伎死禪和。如麻似粟。
上堂。言發非聲。是個甚麼。色前不物。莫亂針錐。透過禹門。風波更險。咄。
廣信府龜峰晦庵慧光禪師
建寧人。上堂。數日暑氣如焚。一個渾身。無處安著。思量得也。是煩惱人。者個未是煩惱。己躬下事不明。更是煩惱。所以達磨大師煩惱。要為諸人吞卻。又被咽㗋小。要為諸人吐卻。又被牙齒礙。取不得。捨不得。煩惱九年。若
不得二祖不惜性命。往往轉身無路。煩惱教死。所謂祖禰不了。殃及兒孫。後來蓮華峰庵主。到者里煩惱不肯住。南嶽思大。到者里煩惱不肯下山。更有臨濟德山。用盡自己查梨煩惱。缽盂無柄。龜峰今日為他閑事長無明。為你諸人。從頭點破。卓拄杖一下曰。一人腦後露腮。一人當面無齒。更有數人鼻孔沒半邊。不勞再勘。你諸人。休曏者里立地磕睡。殊不知。家中飯籮鍋子。一時失卻了也。你若不信。但歸家檢點看。
揚州府儀真長蘆且庵守仁禪師
越州上虞人。依雪堂于烏巨。聞普說曰。今之兄弟做工夫。正如習射。先安其足。后習其法。后雖無心。以久習故。箭發皆中。喝一喝曰。只今箭發也。看看。師不覺倒身。作避箭勢。忽大悟。
上堂。百千三昧。無量妙門。今日且庵不惜窮性命。祇做一句子。說與諸人。乃卓拄杖。下座。
嘗頌臺山婆話曰。開個燈心皁角鋪。日求升合度朝昏。只因風雨連綿久。本利一空愁倚門。
白楊順禪師法嗣
吉安府青原如禪師
僧問。達磨未來時如何。師曰。生鐵鑄崑崙。曰來后如何。師曰。五彩畫門神。
云居如禪師法嗣
太平府隱靜圓極彥岑禪師
臺城人。上堂。韓信打關。未免傷鋒犯手。張良燒棧。大
【現代漢語翻譯】 現代漢語譯本： 不得二祖（慧可）不惜性命。往往轉身無路。煩惱教死。所謂祖禰不了。殃及兒孫。後來蓮華峰庵主。到這裡煩惱不肯住。南嶽思大（南嶽懷讓）到這裡煩惱不肯下山。更有臨濟（臨濟義玄）德山（德山宣鑒）。用盡自己查梨煩惱。缽盂無柄。龜峰今日為他閑事長無明。為你諸人。從頭點破。卓拄杖一下曰。一人腦後露腮。一人當面無齒。更有數人鼻孔沒半邊。不勞再勘。你諸人。休向這裡立地磕睡。殊不知。家中飯籮鍋子。一時失卻了也。你若不信。但歸家檢點看。
揚州府儀真長蘆且庵守仁禪師
越州上虞人。依雪堂于烏巨。聞普說曰。今之兄弟做工夫。正如習射。先安其足。后習其法。后雖無心。以久習故。箭發皆中。喝一喝曰。只今箭發也。看看。師不覺倒身。作避箭勢。忽大悟。
上堂。百千三昧（多種禪定）。無量妙門。今日且庵不惜窮性命。只做一句子。說與諸人。乃卓拄杖。下座。
嘗頌臺山婆話曰。開個燈心皁角鋪。日求升合度朝昏。只因風雨連綿久。本利一空愁倚門。
白楊順禪師法嗣
吉安府青原如禪師
僧問。達磨未來時如何。師曰。生鐵鑄崑崙。曰來后如何。師曰。五彩畫門神。
云居如禪師法嗣
太平府隱靜圓極彥岑禪師
臺城人。上堂。韓信打關。未免傷鋒犯手。張良燒棧。大
【English Translation】 English version: The Second Patriarch (Huike) did not spare his life. Often, there was no way to turn around. Afflictions caused death. It is said that if the ancestors are not clear, the misfortune will extend to their descendants. Later, the master of Lianhua Peak Hermitage came here, but afflictions refused to stay. Nanyue Si Da (Nanyue Huairang) came here, but afflictions refused to descend the mountain. Furthermore, Linji (Linji Yixuan) and Deshan (Deshan Xuanjian) exhausted themselves with their thorny afflictions. The alms bowl had no handle. Today, Guifeng needlessly prolongs ignorance for them. For all of you, I will reveal it from the beginning. He struck his staff once and said, 'One person has exposed cheeks behind their head, one person has no teeth in front of their face, and several others have only half a nostril.' No need for further investigation. All of you, do not stand here dozing off. You do not realize that the rice basket and pot at home have been lost at once. If you do not believe me, go home and check.
Chan Master Qie'an Shouren of Changlu in Yizhen, Yangzhou Prefecture
He was from Shangyu in Yuezhou. He relied on Xuetang at Wuju. He heard Pu say, 'The brothers who practice are like practicing archery. First, secure your feet, then learn the method. Later, even without intention, because of long practice, the arrows will all hit.' He shouted once, 'The arrow is released now! Look!' The master unconsciously fell back, making a gesture of avoiding the arrow, and suddenly had a great enlightenment.
Ascending the hall, he said, 'Hundreds of thousands of Samadhis (various kinds of samadhi), immeasurable wonderful gates. Today, Qie'an does not spare his life, only making one sentence to say to all of you.' Then he struck his staff and descended from the seat.
He once praised the old woman's words of Mount Tai, saying, 'Opening a shop selling lamp wicks and soap beans, daily seeking a liter or a pint to pass the morning and evening. Only because of the long continuous wind and rain, both capital and profit are empty, and I sadly lean on the door.'
Dharma Heir of Chan Master Baiyang Shun
Chan Master Ru of Qingyuan in Ji'an Prefecture
A monk asked, 'What was it like before Bodhidharma came?' The master said, 'Cast Kunlun in pig iron.' He asked, 'What is it like after he came?' The master said, 'Paint door gods in five colors.'
Dharma Heir of Chan Master Ru of Yunju
Chan Master Yuanji Yancen of Yin Jing (Hidden Stillness) in Taiping Prefecture
He was from Taicheng. Ascending the hall, he said, 'When Han Xin attacked the pass, he inevitably hurt his spearhead and offended his hand. When Zhang Liang burned the plank road, great'
似曳尾靈龜。既然席捲三秦。要且未能囊弓裹革。煙塵自靜。我國晏然。四海九州。盡歸皇化。自然牛閑馬放。風以時雨以時。五穀熟萬民安。大家齊唱村田樂。月落參橫夜向闌。
上堂。今朝八月初五。好事分明為舉。嶺頭漠漠秋云。樹底鳴鳩喚雨。昨夜東海鯉魚。吞卻南山猛虎。雖然有照有用。畢竟無賓無主。唯有文殊普賢。住住。我識得你。
上堂。舉正堂辯室中問學者。蚯蚓為甚麼化為百合話。頌曰。客舍并州已十霜。歸心日夜憶咸陽。無端更度桑乾水。卻望并州是故鄉。
武昌府報恩成禪師
上堂。秋雨乍寒。汝等諸人。青州布衫成就也未。良久。喝曰。云溪今日冷處著一把火。便下座。
道場辯禪師法嗣
蘇州府覺報清禪師
上堂。舉僧問雲門。如何是諸佛出身處。門曰。東山水上行。師曰。諸佛出身處。東山水上行。石壓筍斜出。崖懸華倒生。
湖州府安吉州何山然首座
姑蘇人。久侍正堂。入室次。堂問。貓兒為甚麼偏愛捉老鼠。曰物見主眼卓豎。堂欣然。因命分座。
凈居溫禪師法嗣
溫州府凈居尼無相法燈禪師
上堂。卓拄杖曰。觀音出普賢入。文殊水上穿靴立。抬頭鷂子過新羅。石火電光追不及。咄。
大
【現代漢語翻譯】 現代漢語譯本： 如同拖著尾巴的靈龜。既然已經席捲了三秦（指關中地區），但還未能停止戰爭，將弓箭包裹起來。希望戰火平息，國家安定。四海九州，都歸順於皇家的教化。自然牛可以悠閑，馬可以放牧，風調雨順，五穀豐登，萬民安樂。大家一起唱著鄉村田野的快樂歌謠。月亮落下，參星橫斜，夜晚將要結束。 上堂說法。今天八月初五，好事分明是爲了舉行。山嶺上瀰漫著秋天的云，樹底下鳴叫的鳩鳥呼喚著雨。昨夜東海的鯉魚，吞掉了南山的猛虎。雖然有照有用，但畢竟沒有賓主之分。只有文殊（文殊菩薩，代表智慧）和普賢（普賢菩薩，代表實踐），住住（停止，不要妄動）。我認識你們。 上堂說法。舉正堂（禪師名號）在辯論室中問學者：蚯蚓為什麼會變成百合花？頌詞說：『住在并州已經十年了，歸鄉的心日夜思念咸陽。無緣無故又渡過桑乾河，回頭看并州卻像是故鄉。』 武昌府報恩成禪師 上堂說法。秋雨初寒，你們這些人，青州布衫做好了嗎？（意指是否已經領悟了禪意）良久。喝一聲說：云溪（禪師自稱）今日在寒冷的地方點燃一把火。便下座。 道場辯禪師的法嗣 蘇州府覺報清禪師 上堂說法。舉僧人問雲門（雲門文偃禪師）：如何是諸佛出身處？雲門說：東山水上行。禪師說：諸佛出身處，東山水上行。石頭壓著竹筍斜著長出，懸崖上花朵倒著生長。 湖州府安吉州何山然首座 姑蘇人。長久侍奉正堂（禪師名號）。進入室內請教時，正堂問：貓兒為什麼偏愛捉老鼠？回答說：事物見到主人，眼睛就豎起來。（比喻對禪師的教誨心領神會）正堂很高興。於是命他分座說法。 凈居溫禪師的法嗣 溫州府凈居尼無相法燈禪師 上堂說法。拄著拄杖說：觀音（觀世音菩薩，代表慈悲）出，普賢（普賢菩薩，代表實踐）入，文殊（文殊菩薩，代表智慧）在水上穿著靴子站立。抬頭看鷂子飛過新羅（古代朝鮮半島國家），石火電光也追趕不上。咄！
【English Translation】 English version: Like a spiritual turtle dragging its tail. Having swept across the Three Qin regions (Guanzhong area), it has yet to cease warfare and sheathe the bows and arrows. Hoping that the smoke and dust will settle, and the country will be at peace. The four seas and nine provinces will all submit to the imperial teachings. Naturally, the cattle can be leisurely, and the horses can graze freely. The wind and rain will be timely, the five grains will be abundant, and the people will be at peace. Everyone sings the joyful songs of the countryside. The moon sets, the Orion constellation slants, and the night is coming to an end. Ascending the hall to preach. Today is the fifth day of the eighth month, and the good event is clearly about to be held. Autumn clouds are misty on the mountain peaks, and the turtledoves chirping under the trees are calling for rain. Last night, the carp in the East Sea swallowed the fierce tiger of the Southern Mountain. Although there is illumination and function, there is ultimately no distinction between guest and host. Only Manjusri (Manjusri Bodhisattva, representing wisdom) and Samantabhadra (Samantabhadra Bodhisattva, representing practice), stay, stay (stop, do not act rashly). I recognize you. Ascending the hall to preach. Zheng Tang (Zen master's title) asked the scholar in the debate room: Why does an earthworm transform into a lily? The verse says: 'Having lived in Bingzhou for ten years, my heart yearns for Xianyang day and night. For no reason, I cross the Sanggan River again, but looking back at Bingzhou, it seems like my hometown.' Chan Master Cheng of Bao'en Temple in Wuchang Prefecture Ascending the hall to preach. The autumn rain is initially cold, have you all made your Qingzhou cloth robes? (Referring to whether they have understood the meaning of Zen) After a long pause. He shouts: Yunxi (the Zen master referring to himself) lights a fire in a cold place today. Then he descends from the seat. The Dharma successor of Chan Master Bian of Daochang Chan Master Qing of Juebao Temple in Suzhou Prefecture Ascending the hall to preach. A monk asked Yunmen (Zen Master Yunmen Wenyan): What is the birthplace of all Buddhas? Yunmen said: Walking on the water of the Eastern Mountain. The Zen master said: The birthplace of all Buddhas is walking on the water of the Eastern Mountain. The stone presses the bamboo shoot to grow obliquely, and the flowers hang upside down on the cliff. Chief Seat Ran of Heshan in Anji Prefecture, Huzhou Prefecture A native of Gusu. He served Zheng Tang (Zen master's title) for a long time. When entering the room for instruction, Zheng Tang asked: Why do cats prefer to catch mice? He replied: When things see their master, their eyes stand up straight. (Metaphor for understanding the Zen master's teachings) Zheng Tang was very pleased. So he ordered him to share the seat and preach. The Dharma successor of Zen Master Wen of Jingju Zen Master Wuxiang Fadeng, a nun of Jingju Temple in Wenzhou Prefecture Ascending the hall to preach. Holding the staff, he says: Avalokiteshvara (Avalokitesvara Bodhisattva, representing compassion) goes out, Samantabhadra (Samantabhadra Bodhisattva, representing practice) enters, Manjusri (Manjusri Bodhisattva, representing wisdom) stands on the water wearing boots. Looking up, the kite flies over Silla (ancient Korean kingdom), even the spark of a flint cannot catch up. Dōh!
溈果禪師法嗣
荊州府玉泉窮谷宗璉禪師
合州董氏子。開堂日。問答已。乃曰。衲僧向人天眾前。一問一答。一擒一縱。一卷一舒。一挨一拶。須是具金剛眼睛始得。若是念話杜家。君向西秦。我之東魯。于宗門中。殊無所益。者一段事。不在有言。不在無言。不礙有言。不礙無言。古人垂一言半句。正如國家兵器。不得已用之。橫說豎說。祇要控人個入處。其實不在言句上。今時人。不能一徑徹證根源。祇以語言文字。而為至道。一句來。一句去。喚作禪道。喚作向上向下。謂之菩提涅槃。謂之祖師巴鼻。正似鄭州出曹門。從上宗師。以行腳為事底。才有疑處。便對眾抉擇。祇一句下。見諦明白。造佛祖直指不傳之宗。與諸有情。盡未來際。同得同證。猶未是泊頭處。豈是空開唇皮。胡言漢語。所以南院道。諸方祇具啐啄同時眼。不具啐啄同時用。時有僧問。如何是啐啄同時用。院曰。作家不啐啄。啐啄同時失。僧曰。此猶未是學人問處。院曰。你問處作么生。僧曰。失院便打。其僧不契。后至雲門會中。聞二僧舉此話。一僧曰。當時南院棒折那。其僧忽契悟。即回南院。院已遷化。乃謁風穴。穴見便問。你是問先師啐啄同時話底么。僧曰是。穴曰。你當時如何。曰我當時如在燈影里行相似。穴曰。
【現代漢語翻譯】 現代漢語譯本 溈果禪師法嗣
荊州府玉泉窮谷宗璉禪師
合州董氏之子。開堂之日，問答完畢后，於是說道：『衲僧（指僧人）在人天大眾面前，一問一答，一擒一縱，一卷一舒，一挨一拶（禪宗用語，指逼拶追問），必須具備金剛眼睛才能做到。如果是念誦話語的杜家（指杜撰），你向西秦，我往東魯，對於宗門之中，實在沒有什麼益處。』這件事，不在於有言，也不在於無言，不妨礙有言，也不妨礙無言。古人垂示一言半句，正如同國家的兵器，不得已才使用它。橫說豎說，只是爲了控制人進入那個地方，其實不在於言句之上。現在的人，不能直接徹底地證悟根源，只是把語言文字當作最高的道理。一句來，一句去，稱作禪道，稱作向上向下，稱作菩提涅槃，稱作祖師的把柄。這就像鄭州出曹門一樣。從前的宗師，以行腳（雲遊參訪）為事，才有所懷疑，便當著大眾決斷選擇，只在一句話下，見地明白，創造佛祖直指不傳的宗旨，與所有有情眾生，盡未來際，一同得到一同證悟，這還不是停泊之處。難道是空張嘴皮，胡說八道嗎？所以南院（南院慧颙禪師）道：『各方只具備啐啄同時的眼，不具備啐啄同時的用。』當時有僧人問：『如何是啐啄同時的用？』南院說：『作家（指善於禪道的人）不啐啄，啐啄同時就失去了。』僧人說：『這還不是學人發問的地方。』南院說：『你發問的地方是什麼樣的？』僧人說：『失誤了，就請和尚打我。』那個僧人沒有領悟。後來到雲門（雲門文偃禪師）的法會中，聽到兩個僧人提起這件事，一個僧人說：『當時南院的棒子應該被打斷啊。』那個僧人忽然領悟了，就回到南院，南院已經遷化（去世）。於是拜謁風穴（風穴延沼禪師），風穴見到他便問：『你是問先師啐啄同時話的那個人嗎？』僧人說是。風穴說：『你當時怎麼樣？』他說：『我當時好像在燈影里行走一樣。』風穴說：『 English version Successor of Chan Master Weiguo
Chan Master Zonglian of Qionggu, Yuquan, Jingzhou Prefecture
He was a son of the Dong family of Hezhou. On the day of his opening address, after the questions and answers, he said: 'A monk, in front of the assembly of humans and devas, with each question and answer, each seizing and releasing, each rolling up and stretching out, each pressing and squeezing (Zen terms referring to forceful questioning), must possess the vajra eyes to accomplish this. If it's just reciting the words of the Du family (referring to fabrication), you heading to Western Qin and I to Eastern Lu, it would be of no benefit to the Zen school. This matter is not in words, nor is it in the absence of words; it doesn't hinder words, nor does it hinder the absence of words. The ancients' imparting of a word or half a phrase is just like the state's weapons, used only when necessary. Speaking horizontally or vertically, it's only to control people to enter that place; in reality, it's not in the words themselves. People nowadays cannot directly and thoroughly realize the source; they only take language and words as the ultimate truth. One sentence comes, one sentence goes, calling it the Zen path, calling it upward and downward, calling it Bodhi and Nirvana, calling it the ancestral master's handle. This is just like leaving Cao Gate from Zhengzhou. The former masters, taking pilgrimage as their task, would resolve doubts in front of the assembly as soon as they arose. With just one sentence, they would see the truth clearly, creating the Buddha's direct pointing, non-transmitted teaching, and with all sentient beings, for the extent of the future, together attain and together realize. This is still not the place to dock. How could it be just empty lip service, speaking nonsense? Therefore, Nanyuan (Chan Master Huiyong of Nanyuan) said: 'All directions only possess the eye of simultaneous pecking, but not the function of simultaneous pecking.' At that time, a monk asked: 'What is the function of simultaneous pecking?' Nanyuan said: 'A master (referring to someone skilled in Zen) does not peck; simultaneous pecking is lost.' The monk said: 'This is still not where the student asks.' Nanyuan said: 'What is your place of asking?' The monk said: 'If I err, please strike me, Master.' That monk did not understand. Later, he went to Yunmen's (Chan Master Wenyan of Yunmen) assembly and heard two monks mention this matter. One monk said: 'At that time, Nanyuan's staff should have been broken.' That monk suddenly realized and returned to Nanyuan, but Nanyuan had already passed away. So he visited Fengxue (Chan Master Yanzhao of Fengxue), who, upon seeing him, asked: 'Are you the one who asked the former master about the simultaneous pecking?' The monk said yes. Fengxue said: 'How were you at that time?' He said: 'At that time, I was like walking in the shadows of a lamp.' Fengxue said: '
【English Translation】 English version Successor of Chan Master Weiguo
Chan Master Zonglian of Qionggu, Yuquan, Jingzhou Prefecture
He was a son of the Dong family of Hezhou. On the day of his opening address, after the questions and answers, he said: 'A monk, in front of the assembly of humans and devas, with each question and answer, each seizing and releasing, each rolling up and stretching out, each pressing and squeezing (Zen terms referring to forceful questioning), must possess the vajra eyes to accomplish this. If it's just reciting the words of the Du family (referring to fabrication), you heading to Western Qin and I to Eastern Lu, it would be of no benefit to the Zen school. This matter is not in words, nor is it in the absence of words; it doesn't hinder words, nor does it hinder the absence of words. The ancients' imparting of a word or half a phrase is just like the state's weapons, used only when necessary. Speaking horizontally or vertically, it's only to control people to enter that place; in reality, it's not in the words themselves. People nowadays cannot directly and thoroughly realize the source; they only take language and words as the ultimate truth. One sentence comes, one sentence goes, calling it the Zen path, calling it upward and downward, calling it Bodhi and Nirvana, calling it the ancestral master's handle. This is just like leaving Cao Gate from Zhengzhou. The former masters, taking pilgrimage as their task, would resolve doubts in front of the assembly as soon as they arose. With just one sentence, they would see the truth clearly, creating the Buddha's direct pointing, non-transmitted teaching, and with all sentient beings, for the extent of the future, together attain and together realize. This is still not the place to dock. How could it be just empty lip service, speaking nonsense? Therefore, Nanyuan (Chan Master Huiyong of Nanyuan) said: 'All directions only possess the eye of simultaneous pecking, but not the function of simultaneous pecking.' At that time, a monk asked: 'What is the function of simultaneous pecking?' Nanyuan said: 'A master (referring to someone skilled in Zen) does not peck; simultaneous pecking is lost.' The monk said: 'This is still not where the student asks.' Nanyuan said: 'What is your place of asking?' The monk said: 'If I err, please strike me, Master.' That monk did not understand. Later, he went to Yunmen's (Chan Master Wenyan of Yunmen) assembly and heard two monks mention this matter. One monk said: 'At that time, Nanyuan's staff should have been broken.' That monk suddenly realized and returned to Nanyuan, but Nanyuan had already passed away. So he visited Fengxue (Chan Master Yanzhao of Fengxue), who, upon seeing him, asked: 'Are you the one who asked the former master about the simultaneous pecking?' The monk said yes. Fengxue said: 'How were you at that time?' He said: 'At that time, I was like walking in the shadows of a lamp.' Fengxue said: '
你會也。師乃召大眾曰。暗穿玉線。密度金針。如水入水。似金博金。敢問大眾。啐啄同時。是親切處。因甚卻失。若也會得。便可橫身宇宙。獨步大方。堪報不報之恩。共助無為之化。若跳不出。依前祇在架子下。
上堂。拈拄杖曰。破無明暗。截生死流。度三有城。泛無為海。須是識者個始得。乃召眾曰。喚作拄杖則觸。不喚作拄杖則背。若也識得。荊棘林中撒手。是非海里橫身。脫或未然。普賢乘白象。土宿跨泥牛。參。
上堂。一切數句非數句。與吾靈覺何交涉。永嘉恁么道。大似含元殿上更覓長安。殊不知。有水皆含月。無山不帶云。雖然如是。三十年後。趙婆酤醋。
上堂。宗乘一唱殊途絕。萬別千差俱泯滅。通身是口難分雪。金剛腦後三斤鐵。好大哥。
僧問。寶壽開堂。三聖推出一僧。寶壽便打。意旨如何。師曰。利動君子。曰為復棒頭有眼。為復見機而作。師曰。獼猴系露柱。曰祇如三聖道。你恁么為人。瞎卻鎮州一城人眼。又作么生。師曰。錦上鋪華又一重。
問。行腳逢人時如何。師曰。一不成二不是。曰行腳不逢人時如何。師曰。虎咬大蟲。曰祇如慈明道。釣絲絞水意作么生。師曰。水浸鋼石卵。
問。三聖道。我逢人即出。出則不為人。意旨如何。
【現代漢語翻譯】 現代漢語譯本： 你們也會嗎？於是老師召集大家說：『在黑暗中穿引玉線，在細密處度過金針，如同水流入水，似黃金換取黃金。』敢問各位，啐啄同時，是親切之處，因何卻錯失？若能領會，便可橫身宇宙，獨步天下，堪以報答難以報答的恩情，共同襄助無為的教化。若跳脫不出，依舊只是在架子下。
上堂說法，拿起拄杖說：『破除無明之暗，截斷生死之流，度過三有之城，泛遊無為之海，必須是認識這個拄杖的人才能做到。』於是召集大眾說：『稱它為拄杖就落入了執著，不稱它為拄杖就違背了實相。』如果能夠認識到這一點，就能在荊棘林中撒手放開，在是非之海里橫身而過。如果未能做到，普賢菩薩（Samantabhadra）乘著白象，土宿星君騎著泥牛。參！
上堂說法，『一切言語和非言語，與我的靈覺有什麼關係？』永嘉禪師（Yongjia）這樣說，很像在含元殿上再尋找長安一樣。殊不知，有水的地方都映著月亮，沒有山的地方不帶著雲彩。雖然如此，三十年後，趙婆還在賣醋。
上堂說法，宗門的宗旨一旦唱出，所有道路都斷絕了，萬種差別都泯滅了。渾身都是嘴也難以分辨清楚，金剛的腦後有三斤鐵。好大哥！
有僧人問：『寶壽禪師開堂說法，三聖禪師推出一個僧人，寶壽禪師就打，意旨如何？』老師說：『利益打動君子。』僧人問：『是棒頭有眼，還是見機而作？』老師說：『獼猴被拴在露柱上。』僧人說：『如果三聖禪師說，你這樣為人，瞎了鎮州一城人的眼睛，又該怎麼說？』老師說：『錦上添花又一層。』
有僧人問：『行腳參訪遇到人時如何？』老師說：『一不成，二不是。』僧人問：『行腳參訪沒有遇到人時如何？』老師說：『老虎咬大蟲。』僧人問：『如果慈明禪師說，釣絲絞水意指什麼？』老師說：『水浸泡著鋼鐵做的蛋。』
有僧人問：『三聖禪師說，我遇到人就出手，出手就不為人，意旨如何？』
【English Translation】 English version: Do you also understand? The master then addressed the assembly, saying, 'Threading jade needles in the dark, passing golden needles through dense places, like water entering water, like gold exchanging for gold.' I dare ask everyone, when the chick pecks and the mother hen pecks at the same time, it is a moment of intimacy, why is it missed? If you can understand, then you can stretch your body across the universe, walk alone in the vast world, worthy of repaying the kindness that is difficult to repay, and jointly assist in the transformation of non-action. If you cannot jump out, you will still be under the frame.
Ascending the hall, he held up his staff and said, 'Breaking the darkness of ignorance, cutting off the flow of birth and death, crossing the city of the three realms (Trailokya), sailing the sea of non-action, it is necessary to recognize this staff to achieve it.' Then he addressed the assembly, saying, 'Calling it a staff is attachment, not calling it a staff is contrary to reality.' If you can recognize this, you can let go in the thicket of thorns, and pass through the sea of right and wrong. If not yet, Samantabhadra rides a white elephant, and the earth star (Saturn) straddles a mud ox. Meditate!
Ascending the hall, 'All phrases and non-phrases, what do they have to do with my spiritual awareness?' Yongjia (Yongjia) said so, much like searching for Chang'an again in the Hanyuan Hall. Little does he know that where there is water, there is the moon, and where there is no mountain, there are clouds. Even so, thirty years later, Zhao's wife is still selling vinegar.
Ascending the hall, once the principle of the Zen school is proclaimed, all paths are cut off, and all differences are extinguished. The whole body is a mouth, yet it is difficult to distinguish clearly, and the vajra's (diamond) brain has three pounds of iron. Good brother!
A monk asked, 'When Baoshou (Baoshou) opened the hall, Sansheng (Sansheng) pushed out a monk, and Baoshou hit him. What is the meaning?' The master said, 'Profit moves the gentleman.' The monk asked, 'Is there an eye on the stick, or is it acting according to the situation?' The master said, 'The monkey is tied to the pillar.' The monk said, 'If Sansheng said, you are blinding the eyes of the people of Zhenzhou (Zhenzhou) by acting like this, what would you say?' The master said, 'Adding flowers to the brocade is another layer.'
A monk asked, 'What is it like when a traveling monk meets someone?' The master said, 'One is not complete, two is not correct.' The monk asked, 'What is it like when a traveling monk does not meet anyone?' The master said, 'The tiger bites the big worm.' The monk asked, 'If Ciming (Ciming) said, what does it mean to twist water with a fishing line?' The master said, 'Water soaks a steel egg.'
A monk asked, 'Sansheng said, I act when I meet someone, and I do not act for the sake of others. What is the meaning?'
師曰。兵行詭道。曰興化道。我逢人則不出。出則便為人。又作么生。師曰。綿裹秤錘。
問。不落因果。為甚麼墮野狐身。師曰。廬山五老峰。曰不昧因果。為甚麼脫野狐身。師曰。南嶽三生藏。曰祇如不落不昧。未審是同是別。師曰。倚天長劍逼人寒。
問。初生孩子。還具六識也無。趙州道。急水上打毬子。意旨如何。師曰。兩手扶犁水過膝。曰祇如僧又問投子。急水上打毬子意旨如何。曰唸唸不停流。又作么生。師曰。水晶甕里浸波斯。
問。楊岐道。三腳驢子弄蹄行。意旨如何。師曰。過蓬州了。便到巴州。
長沙府大溈山行禪師
上堂。橫拄杖曰。你等諸人。若向者里會去。如紀信登九龍之輩。不向者里會去。似項羽失千里烏騅。饒你總不恁么。落在無事甲里。若向者里。撥得一路。轉得身吐得氣。山僧與你拄杖子。遂靠拄杖。下座。
上堂。不是心不是佛不是物。且道。是個甚麼。不在內不在外不在中間。畢竟在甚麼處。苦苦。有口說不得。無家何處歸。
長沙府道林淵禪師
僧問。鐘未鳴鼓未響。拓缽向甚麼處去。德山便低頭歸方丈。意旨如何。師曰。奔雷迸火。曰巖頭道。者老漢。未會末後句在。又作么生。師曰。相隨來也。曰巖頭密啟其意。
【現代漢語翻譯】 師父說：『用兵打仗要講究策略。』（學人）問：『興化（地名）的道路是怎樣的？』師父說：『我遇到人就不出去，出去就會幫助人。』（學人）又問：『那又該如何理解呢？』師父說：『就像用棉花包裹著秤錘一樣。』
（學人）問：『不落入因果，為什麼會墮入野狐身？』師父說：『就像廬山五老峰一樣。』（學人）問：『不昧因果，為什麼能脫離野狐身？』師父說：『就像南嶽三生藏一樣。』（學人）問：『既然是不落和不昧，不知道它們是相同還是不同？』師父說：『倚天的長劍逼人，寒氣逼人。』
（學人）問：『剛出生的孩子，是否具有六識？』趙州（禪師）說：『在湍急的水面上打球。』這句話的含義是什麼？師父說：『兩手扶著犁，水都淹沒膝蓋了。』（學人）問：『如果僧人又問投子（禪師），在湍急的水面上打球是什麼意思？』投子（禪師）說：『唸唸不停留。』那又該如何理解呢？』師父說：『就像在水晶甕里浸泡波斯（香料）一樣。』
（學人）問：『楊岐（禪師）說：『三條腿的驢子也能踢著蹄子行走。』這句話的含義是什麼？』師父說：『過了蓬州，就到了巴州。』
長沙府大溈山行禪師
上堂說法，橫著拄杖說：『你們這些人，如果能在這裡領會，就像紀信（人名）登上九龍（神話中的龍）一樣。如果不能在這裡領會，就像項羽（人名）失去了千里烏騅（馬名）一樣。即使你們完全不是這樣，也會落入無事的境地。如果能在這裡找到一條路，能夠轉身吐氣，我就把拄杖送給你們。』於是靠著拄杖，走下座位。
上堂說法，說：『不是心，不是佛，也不是物。那麼，它到底是什麼呢？不在內，不在外，也不在中間。究竟在哪裡呢？』真是苦啊！有口也說不出來，沒有家又該歸向何處呢？』
長沙府道林淵禪師
僧人問：『鐘沒有鳴，鼓沒有響，托缽要到哪裡去呢？』德山（禪師）就低頭回到方丈。這句話的含義是什麼？師父說：『就像奔雷迸發火焰一樣。』（學人）問：『巖頭（禪師）說：『這個老漢，還沒有領會末後一句。』那又該如何理解呢？』師父說：『（德山禪師和巖頭禪師）是相隨而來的。』（學人）問：『巖頭（禪師）私下裡啟示了他的意思。』
【English Translation】 The master said, 'Military action relies on strategy.' (A student) asked, 'What is the path of Xinghua (place name)?' The master said, 'When I encounter people, I do not go out; when I go out, I help people.' (The student) then asked, 'How should this be understood?' The master said, 'Like a scale weight wrapped in cotton.'
(A student) asked, 'If one does not fall into causality (karma), why would one be reborn as a wild fox?' The master said, 'Like the Five Old Peaks of Mount Lu (Lushan).' (The student) asked, 'If one is not ignorant of causality, why can one escape the wild fox body?' The master said, 'Like the Three Lives Repository of Mount Nan (Nanyue).' (The student) asked, 'Since it is neither falling nor being ignorant, are they the same or different?' The master said, 'A sky-reaching sword is chillingly close.'
(A student) asked, 'Does a newborn child possess the six consciousnesses?' Zhaozhou (Zen master) said, 'Hitting a ball on rapidly flowing water.' What is the meaning of this? The master said, 'Both hands hold the plow, the water is over the knees.' (The student) asked, 'If a monk asks Touzi (Zen master), what is the meaning of 'hitting a ball on rapidly flowing water'?' Touzi (Zen master) said, 'Thoughts never cease flowing.' How should this be understood?' The master said, 'Like soaking Persian (spices) in a crystal urn.'
(A student) asked, 'Yangqi (Zen master) said, 'A three-legged donkey walks by kicking its hooves.' What is the meaning of this?' The master said, 'Having passed Pengzhou, one arrives at Bazhou.'
Zen Master Xing of Dawei Mountain in Changsha Prefecture
Ascending the hall, he held up his staff horizontally and said, 'If you all can understand here, it is like Ji Xin (person's name) ascending the Nine Dragons (mythical dragons). If you cannot understand here, it is like Xiang Yu (person's name) losing his thousand-mile black steed (horse's name). Even if you are not like this at all, you will fall into a state of nothingness. If you can find a path here, turn around, and exhale, I will give you my staff.' Then, leaning on his staff, he descended from the seat.
Ascending the hall, he said, 'It is not mind, not Buddha, not a thing. Then, what is it? It is not inside, not outside, not in the middle. Where is it ultimately?' How bitter! One cannot speak of it, and where does one return without a home?'
Zen Master Daolin Yuan of Changsha Prefecture
A monk asked, 'The bell has not rung, the drum has not sounded, where are you going with your alms bowl?' Deshan (Zen master) lowered his head and returned to his abbot's quarters. What is the meaning of this? The master said, 'Like thunder and lightning bursting forth.' (The student) asked, 'Yantou (Zen master) said, 'This old man has not understood the last phrase.' How should this be understood?' The master said, '(Deshan Zen master and Yantou Zen master) came together.' (The student) asked, 'Yantou (Zen master) privately revealed his meaning.'
未審。那裡是他密啟處。師曰。萬年松在祝融峰。曰雖然如是祇得三年。三年後果遷化。還端的也無。師曰。嚤呢噠唎吽㗶吒。
臨示𡧯上堂。拈拄杖曰。離卻色聲言語。道將一句來。眾無對。師曰。動靜聲色外。時人不肯對。世間出世間。畢竟使誰會。言訖。倚杖而逝。
德安府隨州大洪老訥祖證禪師
潭州潘氏子。上堂。萬象之中獨露身。如何說個獨露底道理。豎拂子曰。到江吳地盡。隔岸越山多。
僧問。雲門問僧。光明宗照遍河沙。豈不是張拙秀才語。僧云。是。門曰。話墮也。未審那裡是者僧話墮處。師曰。鮎魚上竹竿。
問。離卻言句。請師直指。師豎拂子。僧曰。還有向上事也無。師曰。有。曰如何是向上事。師曰。速禮三拜。
南昌府泐潭山堂德淳禪師
上堂。俱胝一指頭。一毛拔九牛。華岳連天碧。黃河徹底流。截卻指急回眸。青箬笠前無限事。綠蓑衣底一時休。
常州府宜興保安復庵可封禪師
福州林氏子。上堂。天寬地大。風清月白。此是海宇清平底時節。衲僧家等間問著。十個有五雙知有。祇如夜半。華嚴池吞卻楊子江。開明橋撞倒平山塔。是汝諸人還知么。若也知去。試向非非想天。道將一句來。其或未然。擲下拂子曰。須是山
【現代漢語翻譯】 現代漢語譯本： 未審：不知道他在哪裡秘密稟告事情。 師曰：萬年松在祝融峰。（祝融峰：山名） 曰：即使這樣，也只能維持三年。 三年後果然遷化（遷化：僧人去世的婉稱）。還確實是這樣嗎？ 師曰：嚤呢噠唎吽㗶吒。（Mani dari hum phat：音譯，咒語）
臨示𡧯上堂：臨示𡧯禪師登上法堂。 拈拄杖曰：拿起拄杖說。 離卻色聲言語，道將一句來：離開視覺、聽覺和言語，說出一句來。 眾無對：眾人沒有回答。 師曰：動靜聲色外，時人不肯對。世間出世間，畢竟使誰會：在動靜、聲音和形色之外，世人都不肯回答。世間和出世間，到底讓誰來領會？ 言訖，倚杖而逝：說完，靠著拄杖去世了。
德安府隨州大洪老訥祖證禪師（祖證禪師）：德安府隨州大洪山的老訥祖證禪師。
潭州潘氏子：潭州姓潘的人。 上堂：登上法堂。 萬象之中獨露身，如何說個獨露底道理：在萬象之中獨自顯露自身，如何說出這獨自顯露的道理？ 豎拂子曰：豎起拂塵說。 到江吳地盡，隔岸越山多：到了長江吳地就到了盡頭，隔著江岸越地的山有很多。
僧問：有僧人問。 雲門問僧：光明宗照遍河沙，豈不是張拙秀才語：雲門禪師問僧人，『光明宗照遍河沙』，難道不是張拙秀才說的話嗎？ 僧云：是：僧人說：『是』。 門曰：話墮也：雲門禪師說：『你落入言語的陷阱了。』 未審那裡是者僧話墮處：不知道這位僧人哪裡落入了言語的陷阱。 師曰：鮎魚上竹竿：禪師說：泥鰍上了竹竿。
問：僧人問。 離卻言句，請師直指：離開言語語句，請禪師直接指示。 師豎拂子：禪師豎起拂塵。 僧曰：還有向上事也無：僧人說：還有更進一步的道理嗎？ 師曰：有：禪師說：有。 曰：如何是向上事：僧人說：如何是更進一步的道理？ 師曰：速禮三拜：禪師說：趕快禮拜三次。
南昌府泐潭山堂德淳禪師（德淳禪師）：南昌府泐潭山堂的德淳禪師。
上堂：登上法堂。 俱胝一指頭，一毛拔九牛：俱胝禪師的一指頭，像一根毫毛拔動九頭牛。 華岳連天碧，黃河徹底流：華山連線著碧藍的天空，黃河徹底地奔流。 截卻指急回眸：砍斷手指，趕快回頭看。 青箬笠前無限事，綠蓑衣底一時休：戴著青箬笠前有無限的事情，穿著綠蓑衣時一切都停止了。
常州府宜興保安復庵可封禪師（可封禪師）：常州府宜興保安復庵的可封禪師。
福州林氏子：福州姓林的人。 上堂：登上法堂。 天寬地大，風清月白：天空寬廣，大地遼闊，風清涼，月明亮。 此是海宇清平底時節：這是天下太平的時候。 衲僧家等間問著，十個有五雙知有：我們出家人隨便問問，十個有五雙知道。 祇如夜半，華嚴池吞卻楊子江，開明橋撞倒平山塔：比如半夜，華嚴池吞掉了揚子江，開明橋撞倒了平山塔。 是汝諸人還知么：你們這些人還知道嗎？ 若也知去，試向非非想天，道將一句來：如果知道，試著向非非想天，說出一句話來。 其或未然，擲下拂子曰：如果不是這樣，放下拂塵說。 須是山：必須是山。
【English Translation】 English version: Unexamined: I don't know where he secretly reports matters. The Master said: 'The ten-thousand-year pine is on Mount Zhurong.' (Mount Zhurong: name of a mountain) He said: 'Even so, it will only last for three years.' Three years later, he indeed passed away (passed away: a polite term for a monk's death). Is that really the case? The Master said: 'Mani dari hum phat.' (Mani dari hum phat: transliteration, a mantra)
Linshi𡧯 Entering the Hall: Chan Master Linshi𡧯 ascended the Dharma Hall. Holding up his staff, he said: 'Apart from form, sound, and language, speak a phrase.' The assembly was silent. The Master said: 'Beyond movement, stillness, sound, and form, people are unwilling to respond. The mundane and the supramundane, who ultimately understands them?' Having spoken, he leaned on his staff and passed away.
Chan Master Zuzheng of Laona at Dahong Mountain in Suizhou, De'an Prefecture (Chan Master Zuzheng): Chan Master Zuzheng of Laona at Dahong Mountain in Suizhou, De'an Prefecture.
A man from the Pan family in Tanzhou. Entering the Hall: Ascending the Dharma Hall. The body alone is revealed amidst the myriad phenomena. How do you speak of the principle of this solitary revelation? Raising the whisk, he said: 'Reaching the river, the land of Wu ends; across the bank, the mountains of Yue are many.'
A monk asked: A monk asked. Yunmen asked a monk: 'The light of the sect illuminates all the sands of the Ganges, isn't that the saying of Scholar Zhangzhuo?' The monk said: 'It is.' Yunmen said: 'You have fallen into words.' I don't know where this monk fell into the trap of words. The Master said: 'A catfish climbing a bamboo pole.'
Asked: A monk asked. Apart from words and phrases, please directly indicate, Master. The Master raised the whisk. The monk said: 'Is there anything beyond this?' The Master said: 'Yes.' He said: 'What is beyond this?' The Master said: 'Quickly prostrate three times.'
Chan Master Dechun of Shantang Mountain in Letan, Nanchang Prefecture (Chan Master Dechun): Chan Master Dechun of Shantang Mountain in Letan, Nanchang Prefecture.
Entering the Hall: Ascending the Dharma Hall. Kuti's one finger, like a single hair pulling nine oxen. Mount Hua connects to the azure sky, the Yellow River flows completely. Cut off the finger, quickly turn the gaze. Before the green bamboo hat, limitless affairs; beneath the green raincoat, all cease at once.
Chan Master Kefeng of Bao'an Fuan in Yixing, Changzhou Prefecture (Chan Master Kefeng): Chan Master Kefeng of Bao'an Fuan in Yixing, Changzhou Prefecture.
A man from the Lin family in Fuzhou. Entering the Hall: Ascending the Dharma Hall. The sky is wide, the earth is vast, the wind is clear, and the moon is bright. This is a time of peace and tranquility in the world. When we monks casually ask, five out of ten know. For example, in the middle of the night, the Huayan Pond swallows the Yangtze River, and the Kaiming Bridge knocks down the Pingshan Pagoda. Do you all know this? If you know, try to say a phrase to the Heaven of Neither Perception nor Non-Perception. If not, throwing down the whisk, he said: It must be a mountain.
僧拂子始得。
南昌府石亭野庵祖璇禪師
上堂。吃粥了也未。趙州無忌諱。更令洗缽盂。太煞沒巴鼻。悟去由來不丈夫。者僧那免受涂糊。有指示無指示。韶石四楞渾塌地。入地獄如箭射。云岫清風生。大廈相逢。攜手上高山。作者應須辨真假。真假分若為論。午夜寒蟾出海門。
長沙府石霜宗鑒禪師
上堂。送舊年迎新歲。動用不離光影內。澄輝湛湛夜堂寒。借問諸人會不會。若也會增瑕颣。若不會依前昧。與君指個截流機。白雲更在青山外。
贛州府報恩文爾禪師
福州長溪李氏子。十六為僧。十八參月庵。至忘寢食。每聞更漏鐘鼓。輒嘆曰。又過一日也。後有省。典侍司數年。去游廬陵。眾請出住吉水清涼。徙興國梵山。寧都桃林。紹興辛未。郡守李子楊。迎住報恩。居十年。引疾求去移慶雲。乾道丙戌冬示𡧯。壽四十六。坐夏三十。葬慶雲之西園。
石頭回禪師法嗣
南康府云居蓬庵德會禪師
川重慶何氏子。上堂。教中道。若見諸相非相。即見如來。作么生是非相底道理。佯走詐羞偷眼覷。竹門斜掩半枝華。
續燈正統卷之六 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷七
南海普陀嗣祖沙門西蜀
【現代漢語翻譯】 僧拂子始得。
現代漢語譯本： 南昌府石亭野庵祖璇禪師
上堂：吃粥了嗎？趙州（禪宗大師）沒有忌諱，更讓人洗缽盂（和尚的食器），真是太沒來由了。如果領悟了，本來就不是大丈夫所為。這個僧人難免要受迷惑。有指示也好，沒有指示也好，韶石（山名）四面棱角都崩塌在地。入地獄就像箭一樣快。云岫（雲霧繚繞的山峰）清風習習，大廈相逢。攜手登上高山，作者應該辨別真假。真假如何分辨呢？午夜寒冷的月亮從海面升起。
長沙府石霜宗鑒禪師
上堂：送走舊年，迎來新年，一切動用都不離光影之內。澄澈的光輝靜靜地照耀著寒冷的夜堂，請問各位是否領會？如果領會了，反而會增加瑕疵；如果不領會，依舊是迷惑。我給你們指出一個截斷水流的玄機，白雲還在青山之外。
贛州府報恩文爾禪師
福州長溪李氏之子，十六歲出家為僧，十八歲參拜月庵（禪師），以至於廢寢忘食。每當聽到更漏鐘鼓聲，就嘆息說：『又過了一天啊。』後來有所領悟。在典侍司任職數年，離開后遊歷廬陵。眾人請他出任吉水清涼寺住持，后遷至興國梵山寺、寧都桃林寺。紹興辛未年（1151年），郡守李子楊迎接他入住報恩寺，住了十年。因病請求離去，移居慶雲寺。乾道丙戌年（1166年）冬天圓寂，享年四十六歲，坐夏三十年，葬于慶雲寺西園。
石頭回禪師法嗣
南康府云居蓬庵德會禪師
川重慶何氏之子。上堂：經書中說：『如果見到諸相不是相，那就是見到如來。』怎樣才是非相的道理呢？假裝逃跑，假裝害羞，偷偷地看。竹門斜掩著，露出半枝花。
續燈正統卷之六 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷七
南海普陀嗣祖沙門西蜀
【English Translation】 The monk just obtained the whisk.
English version: Zen Master Zuxuan of Shiting Ye'an Hermitage in Nanchang Prefecture
Entering the hall: Have you eaten your porridge? Zhao Zhou (Zen master) has no taboos, and even asks people to wash the alms bowl (a monk's eating utensil), which is really absurd. If you understand it, it is originally not what a great man does. This monk will inevitably be confused. Whether there is instruction or no instruction, the four edges and corners of Shaoshi (mountain name) are collapsing on the ground. Entering hell is as fast as an arrow. Cool breeze arises from the cloudy peaks, meeting in a grand building. Holding hands and climbing high mountains, the author should distinguish between true and false. How to distinguish between true and false? The cold moon at midnight rises from the sea gate.
Zen Master Zongjian of Shishuang in Changsha Prefecture
Entering the hall: Sending off the old year and welcoming the new year, all actions are inseparable from the light and shadow. The clear brilliance shines quietly on the cold night hall, may I ask everyone if you understand? If you understand, it will increase flaws; if you don't understand, it is still confused. I will point out a secret to cut off the flow, the white clouds are still outside the green mountains.
Zen Master Wen'er of Bao'en Temple in Ganzhou Prefecture
The son of the Li family of Changxi in Fuzhou, became a monk at the age of sixteen, and visited Yue'an (Zen master) at the age of eighteen, to the point of forgetting sleep and food. Whenever he heard the sound of the clepsydra bell and drum, he sighed and said, 'Another day has passed.' Later, he had some understanding. He served in the Dian Shi Si (palace attendant department) for several years, and left to travel to Luling. The crowd invited him to be the abbot of Qīngliáng Temple in Jíshuǐ, and later moved to Fànshān Temple in Xīngguó and Táolín Temple in Níngdū. In the year of Xīnwèi of Shàoxīng (1151), Prefect Lǐ Ziyáng welcomed him to reside in Bào'ēn Temple, where he lived for ten years. He asked to leave due to illness and moved to Qìngyún Temple. He passed away in the winter of Bǐngxū of Qiándào (1166), at the age of forty-six, having spent thirty summers in meditation, and was buried in the west garden of Qìngyún Temple.
Dharma Successor of Zen Master Shitou Hui
Zen Master Dehui of Peng'an in Yunju, Nankang Prefecture
The son of the He family of Chongqing in Sichuan. Entering the hall: The scripture says: 'If you see all forms as non-forms, then you see the Tathagata.' What is the principle of non-form? Pretending to run away, pretending to be shy, secretly looking. The bamboo door is half-closed, revealing half a branch of flowers.
Continuation of the Lamp, Zheng Tong, Volume Six 卍 New Continued Collection No. 1583 Continuation of the Lamp, Zheng Tong, Volume Six
Continuation of the Lamp, Zheng Tong, Volume Seven
Shramana of Putuo in the South Sea, Successor of the Ancestors, Xishu
性統 編集
臨濟宗
大鑒下第十七世
育王諶禪師法嗣
臺州府萬年心聞曇賁禪師
永嘉人。上堂。一見便見。八角磨盤空里轉。一得永得。辰錦硃砂如墨黑。秋風吹渭水。已落雲門三句里。落葉滿長安。幾個而今不被瞞。豎拂子曰。瞞得瞞不得。總在萬年手裡。還會么。華頂月籠招手石。斷橋水落捨身巖。
住江心。病起上堂。維摩病。說盡道理。龍翔病。咳嗽不已。咳嗽不已。說盡道理。說盡道理。咳嗽不已。汝等諸人。還識得其中意旨也未。本是長江湊風冷。卻教露柱患頭風。
僧問。百丈卷席。意旨如何。師曰。賊過後張弓。
四明太守。以雪竇請。師辭以偈曰。鬧藍方喜得抽頭。退鼓今方打未休。莫把乳峰千丈雪。重來換我一雙眸。
寧波府天童慈航了樸禪師
福州人。上堂。酷暑如焚不易禁。炎炎赫赫欲流金。夜明簾外無人到。靈木迢然轉綠陰。
上堂。久雨不晴。半睡半醒。可謂天地合其德。日月合其明。四時合其序。鬼神合其吉㐫。遂喝曰。住住。內掛已成。更求外象。卓拄杖曰。適來擲得雷天大壯。如今變作地火明夷。
上堂。牛皮鞔露柱。露柱啾啾叫。燈籠佯不知。虛明還自照。殿脊老蚩吻。聞得呵
【現代漢語翻譯】 現代漢語譯本
性統 編集
臨濟宗
大鑒慧能（六祖慧能，禪宗六祖）下第十七世
育王諶禪師法嗣
臺州府萬年心聞曇賁禪師
永嘉人。上堂：一見便見，八角磨盤空里轉。一得永得，辰錦硃砂如墨黑。秋風吹渭水，已落雲門三句里。落葉滿長安，幾個而今不被瞞。豎拂子曰：瞞得瞞不得，總在萬年手裡。還會么？華頂月籠招手石，斷橋水落捨身巖。
住江心。病起上堂：維摩詰（佛教在家菩薩，以智慧辯才著稱）病，說盡道理。龍翔病，咳嗽不已。咳嗽不已，說盡道理。說盡道理，咳嗽不已。汝等諸人，還識得其中意旨也未？本是長江湊風冷，卻教露柱患頭風。
僧問：百丈懷海（唐代禪宗大師）卷席，意旨如何？師曰：賊過後張弓。
四明太守，以雪竇山（浙江名山）請。師辭以偈曰：鬧藍方喜得抽頭，退鼓今方打未休。莫把乳峰千丈雪，重來換我一雙眸。
寧波府天童慈航了樸禪師
福州人。上堂：酷暑如焚不易禁，炎炎赫赫欲流金。夜明簾外無人到，靈木迢然轉綠陰。
上堂：久雨不晴，半睡半醒。可謂天地合其德，日月合其明，四時合其序，鬼神合其吉兇。遂喝曰：住住，內掛已成，更求外象。卓拄杖曰：適來擲得雷天大壯，如今變作地火明夷。
上堂：牛皮鞔露柱，露柱啾啾叫。燈籠佯不知，虛明還自照。殿脊老蚩吻，聞得呵
【English Translation】 English version
Collected Teachings on Nature
Linji School
17th Generation from Dajian Huineng (The Sixth Patriarch Huineng, the Sixth Patriarch of Zen)
Dharma Successor of Zen Master Yuwang Chen
Zen Master Xinwen Tanben of Wannian, Taizhou Prefecture
A native of Yongjia. Ascending the hall: 'Once seen, it is seen. The octagonal millstone turns in emptiness. Once gained, it is gained forever. The cinnabar of Chen brocade is as black as ink. The autumn wind blows on the Wei River, already fallen into the three phrases of Yunmen. Fallen leaves fill Chang'an (ancient capital of China, Chang'an, referring to the world), how many are not deceived now?' Raising the whisk, he said: 'Whether you can deceive or not, it's all in the hands of Wannian. Do you understand? The moon over Huading (mountain name) shrouds the beckoning stone, the water recedes at Broken Bridge, revealing the self-sacrificing rock.'
Residing at Jiangxin. Ascending the hall after illness: 'Vimalakirti (a Buddhist layperson known for his wisdom and eloquence) is ill, explaining all principles. Longxiang is ill, coughing incessantly. Coughing incessantly, explaining all principles. Explaining all principles, coughing incessantly. All of you, do you understand the meaning within? Originally, it was the cold wind gathering on the Yangtze River, yet it makes the pillar suffer from a headache.'
A monk asked: 'What is the meaning of Baizhang Huaihai (a Zen master of the Tang Dynasty) rolling up the mat?' The Master said: 'Drawing the bow after the thief has passed.'
The prefect of Siming invited him to Xuedou Mountain (a famous mountain in Zhejiang). The Master declined with a verse: 'In the indigo dye, I am happy to have drawn my head out, the retreating drum has not yet finished beating. Do not bring the thousand-zhang snow of the Milk Peak to exchange for my pair of eyes.'
Zen Master Cihang Liaopu of Tiantong, Ningbo Prefecture
A native of Fuzhou. Ascending the hall: 'The intense heat is like burning, difficult to restrain, blazing and scorching, about to melt metal. Outside the bright night curtain, no one arrives, the spiritual tree stands tall, turning green shade.'
Ascending the hall: 'Long rain without clearing, half-asleep and half-awake. It can be said that heaven and earth unite their virtue, the sun and moon unite their brightness, the four seasons unite their order, and the ghosts and spirits unite their auspiciousness and inauspiciousness.' Then he shouted: 'Stop, stop! The inner hanging is complete, why seek external appearances?' Striking the staff, he said: 'Just now, I cast and got the Great Invigorating of Thunder Heaven, now it transforms into the Obscuring of Light by Earth Fire.'
Ascending the hall: 'The oxhide covers the pillar, the pillar chirps and cries. The lantern pretends not to know, its empty brightness still shines. The old Chiwen (a mythical beast used as a roof ornament) on the ridge of the hall, hears it, ha!'
呵笑。三門側耳聽。就上打之繞。譬如十月菊。開徹阿誰要。阿呵呵。未必秋香一夜衰。慰斗煎茶不同銚。
室中問僧。賊來須打。客來須看。祇如三更夜半。人面似賊。賊面似人。作么生辨。
上堂。觀音巖玲玲瓏瓏。太白石丁丁東東。西園菜蟥。似不堪食。東谷花發。卻無賴紅。且道。是祖意教意。途中受用。世諦流佈。若辨不出。雪峰覆卻飯桶。若辨得出。甘贄禮拜烝籠。參。
上堂。德山入門便棒。臨濟入門便喝。臨濟喝處。德山棒頭耳聾。德山棒時。臨濟喝下眼瞎。雖然。一搦一抬。就中全生全殺。遂喝一喝。卓拄杖一下曰。敢問諸人。是生是殺。良久曰。君子可入。
延平府西巖宗回禪師
婺州人。久依無示。深得法忍。因寺僧以茶禁聞有司。吏捕知事。師謂眾曰。此事不直之。則罪坐於我。若自直。彼復得罪。不忍為也。令擊鼓升座。說偈曰。縣吏追呼不暫停。爭如長往事分明。從前有個無生曲。且喜今朝調已成。言訖而逝。
高麗國坦然國師
少嗣王位。欽慕宗乘。因海商方景仁。抵四明。錄無示語歸。師閱之啟悟。即棄位圓顱。作書以語要反四威儀偈。令景仁呈無示。示答曰。佛祖出興於世。無一法與人。實使其自信自悟。自證自到。具大知見。如所
【現代漢語翻譯】 現代漢語譯本
呵笑。三門側耳聽。就上打之繞。譬如十月菊花。開得再盛又有誰需要呢？阿呵呵。未必美人遲暮，容顏一夜衰老，用慰斗煎茶的心情也和用普通鐵鍋煎茶的心情不一樣啊。
禪師在室內問僧人：『強盜來了必須打，客人來了必須招待。如果三更半夜，有人長得像強盜，強盜長得像人，該怎麼分辨呢？』
禪師上堂說法：『觀音巖（地名）的石頭，聲音清脆悅耳，太白石（地名）的石頭，聲音叮叮咚咚。西園（地名）的菜青蟲，看起來不能吃，東谷（地名）的花開了，卻又艷俗得過分。』 且說，這是祖師的意旨還是教義的意旨，是在途中受用還是在世俗中流佈？如果分辨不出來，雪峰（人名）會把你們的飯桶都打翻。如果分辨得出，甘願禮拜你們，就像禮拜蒸籠一樣。參！
禪師上堂說法：『德山（人名）禪師入門就打，臨濟（人名）禪師入門就喝。臨濟禪師喝的時候，德山禪師的棒頭都震得耳聾；德山禪師打的時候，臨濟禪師的喝聲都讓人眼瞎。』 雖然如此，一擒一縱之間，就中包含了全部的生和全部的殺。』 於是大喝一聲，用拄杖敲了一下地面說：『請問各位，這是生還是殺？』 良久，說：『君子可以入內。』
延平府（地名）西巖宗回禪師
是婺州（地名）人，長期跟隨無示禪師，深得佛法真髓。因為寺廟僧人私自用茶的事情被有關部門知道，官吏要逮捕負責人。宗回禪師對大家說：『這件事如果我不出面承擔，罪責就會落在你們身上；如果我出面承擔，那些官吏又會因此得罪。我不忍心這樣做。』 於是命令擊鼓升座，說了偈語：『縣裡的官吏追趕呼喊不停歇，不如長久以往地明白事理。從前有首無生曲，可喜今天終於譜寫完成。』 說完就圓寂了。
高麗國（地名）坦然國師
年少時繼承王位，欽佩和嚮往禪宗。因為海商方景仁（人名）到達四明（地名），抄錄了無示禪師的語錄帶回國。坦然國師閱讀後受到啓發，於是放棄王位，剃度出家。寫信並附上『語要反四威儀偈』，讓方景仁呈給無示禪師。無示禪師回覆說：『佛祖出現在世上，沒有一法可以給人，實際上是使人自信自悟，自己證得自己到達，具備大知見，就像你所做的這樣。』 English version
A chuckle. Listen closely at the three gates. Strike and circle around. Like chrysanthemums in October, blooming fully, who would want them? Ah, ha ha. It's not necessarily that beauty fades overnight; the feeling of brewing tea with a 'weidou' (a type of tea utensil) is different from brewing it in an ordinary iron pot.
Inside the room, the monk asked: 'If thieves come, you must strike them; if guests come, you must attend to them. But if in the middle of the night, someone's face looks like a thief's, and a thief's face looks like a person's, how do you distinguish them?'
The Zen master ascended the hall and said: 'The rocks of Guanyin Cliff (place name) are tinkling and translucent; the stones of Taibai Mountain (place name) are dinging and donging. The vegetable worms in the West Garden (place name) seem inedible; the flowers in the East Valley (place name) bloom, yet they are shamelessly red.' Now, tell me, is this the intention of the Patriarchs or the intention of the teachings? Is it for enjoyment on the road or for dissemination in the mundane world? If you cannot discern it, Xuefeng (person name) will overturn your rice buckets. If you can discern it, I would willingly prostrate to you as if prostrating to a steamer. Meditate!
The Zen master ascended the hall and said: 'Deshan (person name) hits with a stick upon entering the gate; Linji (person name) shouts upon entering the gate. When Linji shouts, Deshan's stick becomes deaf; when Deshan strikes, Linji's shout blinds the eyes.' Although this is so, in one grasp and one lift, there is complete life and complete death. Then, he shouted once and struck the ground with his staff, saying: 'I dare to ask everyone, is this life or death?' After a long silence, he said: 'Gentlemen may enter.'
Zen Master Zonghui of Xiyan Temple in Yanping Prefecture (place name)
Was a native of Wuzhou (place name). He had long relied on Wushi (person name) and deeply attained the Dharma forbearance. Because the monks of the temple were secretly using tea, the authorities found out, and the officials were about to arrest the person in charge. The master said to the assembly: 'If I do not take responsibility for this matter, the blame will fall on you. If I take responsibility, those officials will be guilty again. I cannot bear to do that.' He then ordered the drum to be beaten and ascended the seat, saying in a verse: 'The county officials chase and shout without stopping; it is better to understand the matter clearly in the long run. In the past, there was a song of no birth; happily, it has been completed today.' After saying this, he passed away.
National Teacher Tanyran of Goryeo (place name)
Inherited the throne at a young age, admiring and longing for the Zen sect. Because the sea merchant Fang Jingren (person name) arrived at Siming (place name) and copied the sayings of Wushi (person name) and brought them back to his country. After reading them, National Teacher Tanyran was inspired, so he abandoned the throne and became a monk. He wrote a letter and attached the 'Essential Words Reversing the Four Dignities Verse', asking Fang Jingren to present it to Wushi. Wushi replied: 'The Buddhas and Patriarchs appear in the world without a single Dharma to give to people, but in reality, they cause people to believe in themselves, awaken themselves, realize themselves, and arrive themselves, possessing great knowledge and vision, just as you have done.'
【English Translation】 A chuckle. Listen closely at the three gates. Strike and circle around. Like chrysanthemums in October, blooming fully, who would want them? Ah, ha ha. It's not necessarily that beauty fades overnight; the feeling of brewing tea with a 'weidou' (a type of tea utensil) is different from brewing it in an ordinary iron pot. Inside the room, the monk asked: 'If thieves come, you must strike them; if guests come, you must attend to them. But if in the middle of the night, someone's face looks like a thief's, and a thief's face looks like a person's, how do you distinguish them?' The Zen master ascended the hall and said: 'The rocks of Guanyin Cliff (place name) are tinkling and translucent; the stones of Taibai Mountain (place name) are dinging and donging. The vegetable worms in the West Garden (place name) seem inedible; the flowers in the East Valley (place name) bloom, yet they are shamelessly red.' Now, tell me, is this the intention of the Patriarchs or the intention of the teachings? Is it for enjoyment on the road or for dissemination in the mundane world? If you cannot discern it, Xuefeng (person name) will overturn your rice buckets. If you can discern it, I would willingly prostrate to you as if prostrating to a steamer. Meditate! The Zen master ascended the hall and said: 'Deshan (person name) hits with a stick upon entering the gate; Linji (person name) shouts upon entering the gate. When Linji shouts, Deshan's stick becomes deaf; when Deshan strikes, Linji's shout blinds the eyes.' Although this is so, in one grasp and one lift, there is complete life and complete death.' Then, he shouted once and struck the ground with his staff, saying: 'I dare to ask everyone, is this life or death?' After a long silence, he said: 'Gentlemen may enter.' Zen Master Zonghui of Xiyan Temple in Yanping Prefecture (place name) Was a native of Wuzhou (place name). He had long relied on Wushi (person name) and deeply attained the Dharma forbearance. Because the monks of the temple were secretly using tea, the authorities found out, and the officials were about to arrest the person in charge. The master said to the assembly: 'If I do not take responsibility for this matter, the blame will fall on you. If I take responsibility, those officials will be guilty again. I cannot bear to do that.' He then ordered the drum to be beaten and ascended the seat, saying in a verse: 'The county officials chase and shout without stopping; it is better to understand the matter clearly in the long run. In the past, there was a song of no birth; happily, it has been completed today.' After saying this, he passed away. National Teacher Tanyran of Goryeo (place name) Inherited the throne at a young age, admiring and longing for the Zen sect. Because the sea merchant Fang Jingren (person name) arrived at Siming (place name) and copied the sayings of Wushi (person name) and brought them back to his country. After reading them, National Teacher Tanyran was inspired, so he abandoned the throne and became a monk. He wrote a letter and attached the 'Essential Words Reversing the Four Dignities Verse', asking Fang Jingren to present it to Wushi. Wushi replied: 'The Buddhas and Patriarchs appear in the world without a single Dharma to give to people, but in reality, they cause people to believe in themselves, awaken themselves, realize themselves, and arrive themselves, possessing great knowledge and vision, just as you have done.'
見而說。如所說而行。山河大地。草木叢林。相與證明。其來久矣。后復通嗣法書。其略曰。生死海中。曠劫難渡。得遇本分宗師。以三要印子。驗定其法。實謂盲龜值浮木孔耳。
杭州府龍華無住本禪師
廣德人。上堂。舉雲門拈起胡餅曰。我祇供養兩浙人。不供養向北人。眾無語。門自代曰。天寒日短。兩人共一碗。師曰。韶陽老漢。言中有響。痛處著錐。檢點將來。翻成毒藥。諸人要會么。半在河南半河北。一片虛凝似墨黑。冷地思量愁殺人。叵耐雲門者老賊。賊賊。下座。更不巡堂。
道場明禪師法嗣
臨江府東山吉禪師
因李朝請。與甥薌林向居士子諲過謁。問。家賊惱人時如何。師曰。誰是家賊。李豎起拳。師曰。賊身已露。李曰。莫涂糊人好。師曰。贓證見在。李無語。師示以偈曰。家賊腦人孰奈何。千聖回機祇為他。遍界遍空無影跡。無依無住絕籠羅。賊賊。猛將雄兵收不得。疑殺天下老禪和。笑倒鬧市古彌勒。休休。不用將心向外求。回頭瞥爾賊身露。和贓捉獲世無儔。世無儔真可仰。從茲不復夸伎倆。怗怗安家樂業時。萬象森羅齊撫掌。
道場慧禪師法嗣
杭州府靈隱懶庵道樞禪師
吳興四安徐氏子。初住何山。次移華藏。隆興初。詔居靈隱
【現代漢語翻譯】 現代漢語譯本： 領悟真理並依此修行。山河大地，草木叢林，都在相互印證，這個道理由來已久。後來又互通嗣法書，其中大略寫道：『在生死苦海中，歷經曠劫也難以渡過，有幸遇到本分宗師，用三要印子（指禪宗的三個要點，即大根器人、頓悟、直了），驗證他的法，這實在就像盲龜遇到浮木孔一樣（比喻極其難得的機會）。』
杭州府龍華無住本禪師
廣德人。禪師上堂說法，引用雲門文偃禪師拈起胡餅說：『我只供養兩浙（指浙江一帶）人，不供養向北人。』眾僧無語。雲門自己代答說：『天寒日短，兩人共吃一碗。』無住本禪師說：『韶陽（指雲門文偃）老漢，話裡有話，痛處下錐。仔細檢查起來，反而變成毒藥。各位想領會嗎？一半在河南，一半在河北，一片虛空凝結得像墨一樣黑。冷靜地思量，愁死人。可恨雲門這個老賊。賊賊。』說完下座，不再巡視禪堂。
道場明禪師法嗣
臨江府東山吉禪師
因為李朝請和他的外甥薌林向居士子諲前來拜訪，李朝請問道：『家賊（比喻煩惱）惱人的時候該怎麼辦？』吉禪師說：『誰是家賊？』李朝請豎起拳頭。吉禪師說：『賊身已經暴露了。』李朝請說：『不要糊弄人好不好。』吉禪師說：『贓物證據都在。』李朝請無語。吉禪師於是作偈開示說：『家賊惱人該怎麼辦？千聖（指眾多的聖人）扭轉機鋒都是爲了對付它。它遍佈世界，遍佈虛空，沒有影子，沒有軌跡，無所依靠，無所依止，超越一切束縛。賊賊。即使是勇猛的將領和強大的軍隊也無法捉拿。讓天下的老禪師們疑惑不解。笑倒了鬧市中的古彌勒（指布袋和尚，被認為是彌勒佛的化身）。休休。不用向外用心尋求。回頭一瞥，賊身就暴露了。連同贓物一起捉獲，世上無人能比。世上無人能比，真是令人敬仰。從此不再誇耀伎倆。安安穩穩地安家樂業的時候，萬象森羅都一起鼓掌。』
道場慧禪師法嗣
杭州府靈隱懶庵道樞禪師
吳興四安徐氏之子。起初住在何山，後來移居華藏。隆興（1163-1164）初年，奉皇帝詔令住持靈隱寺。
【English Translation】 English version: To see and to speak accordingly. Mountains, rivers, the great earth, grasses, trees, and forests, all mutually attest to this. Its coming has been long. Later, they exchanged letters of Dharma transmission, which briefly stated: 『In the sea of birth and death, it is difficult to cross over even after countless kalpas. Having the good fortune to encounter a fundamental teacher, using the three essential seals (referring to the three essentials of Zen: great capacity, sudden enlightenment, and direct understanding) to verify his Dharma, it is truly like a blind turtle encountering a floating piece of wood with a hole (a metaphor for an extremely rare opportunity).』
Chan Master Wuzhu Ben of Longhua Temple in Hangzhou Prefecture
A native of Guangde. The Chan master ascended the Dharma seat and cited Yunmen Wenyan's action of picking up a sesame cake, saying: 『I only make offerings to the people of Liangzhe (referring to the Zhejiang area), not to the people to the north.』 The assembly was silent. Yunmen himself answered, saying: 『The weather is cold and the days are short; two people share one bowl.』 Wuzhu Ben Chan master said: 『Old man Shaoyang (referring to Yunmen Wenyan), his words have a hidden meaning, like driving a wedge into a painful spot. Examining it closely, it turns into poison. Do you all want to understand? Half is in Henan, half is in Hebei, a piece of emptiness congealed like black ink. Thinking about it calmly, it causes one to worry to death. That hateful old thief Yunmen. Thief, thief.』 After saying this, he descended from the seat and did not inspect the hall further.
Dharma Successor of Chan Master Daoming
Chan Master Dongshan Ji of Linjiang Prefecture
Because Li Chaoqing and his nephew Xianglin Xiang Jushi Ziyin came to visit, Li Chaoqing asked: 『What should be done when the household thief (a metaphor for afflictions) is annoying?』 Chan Master Ji said: 『Who is the household thief?』 Li Chaoqing raised his fist. Chan Master Ji said: 『The thief's body has already been exposed.』 Li Chaoqing said: 『Don't try to fool people.』 Chan Master Ji said: 『The stolen goods are right here as evidence.』 Li Chaoqing was speechless. Chan Master Ji then composed a verse to instruct him, saying: 『What to do when the household thief is annoying? The turning of the gears by the thousand sages is all to deal with it. It pervades the world, pervades emptiness, without shadow, without trace, without reliance, without dwelling, beyond all constraints. Thief, thief. Even brave generals and strong armies cannot capture it. Causing the old Chan masters of the world to be puzzled. Laughing to death the ancient Maitreya (referring to Budai monk, who is considered an incarnation of Maitreya Buddha) in the bustling marketplace. Enough, enough. No need to seek outwardly with the mind. A glance back, and the thief's body is exposed. Captured together with the stolen goods, unmatched in the world. Unmatched in the world, truly admirable. From now on, no more boasting of skills. When peacefully settling down to enjoy one's livelihood, all of the myriad phenomena clap their hands together.』
Dharma Successor of Chan Master Daochang Hui
Chan Master Lan'an Daoshu of Lingyin Temple in Hangzhou Prefecture
The son of the Xu family of Si'an in Wuxing. He first resided at Heshan, and later moved to Huazang. In the early years of Longxing (1163-1164), he was ordered by the emperor to reside at Lingyin Temple.
。孝宗召至內殿。問禪道至要。師答曰。此事。在陛下堂堂日用應機處。本無知見起滅之分。聖凡迷悟之別。第護正念。則與道相應。情卻物則業不能系。盡去沉掉之病。自忘問答之意。矧今補處現在佛般若光明中。何事不成現邪。上為首肯。
示眾。仙人張果老。騎驢穿市過。但聞蹄撥剌。誰知是紙做。
後退居明教永安蘭若。逍遙自適。有偈題于壁曰。雪裡梅華春資訊。池中月色夜精神。年來不是無佳趣。莫把家風舉似人。淳熙丙申八月。示微疾。書偈而逝。塔于永安。
光孝慜禪師法嗣
廣德州光孝悟初首座
分座日示眾。舉風幡話。至仁者心動處。乃曰。祖師恁么道。賺殺一船人。今時衲僧。也不可恁么會。既不恁么會。畢竟作么生。良久曰。六月好合醬。切忌著鹽多。
大鑒下第十八世
凈慈一禪師法嗣
寧波府天童息庵達觀禪師
義烏趙氏子。初參應庵于天童。次見無庵于道場。後於凈慈水庵室中。明得二老垂手處。一語破的。而返至龍翔。柏堂分第一座。后開法嚴州靈巖。閱四剎。自金山被旨升靈隱。上堂。舉二祖問達磨安心公案。頌曰。長安深夜雪漫漫。欲覓心安轉不安。縱使言前開活眼。那知已被老胡謾。
袁州府仰山簡庵嗣清禪
【現代漢語翻譯】 現代漢語譯本：孝宗皇帝召見了他到內殿，詢問禪道的要旨。禪師回答說：『這件事，就在陛下您日常應用之處，本來就沒有知見生滅的分別，也沒有聖人凡夫、迷惑覺悟的差別。只要守護正念，就與道相應；情感被事物所牽制，業力就不能束縛您。完全去除昏沉和掉舉的毛病，自然忘記問答的意圖。更何況現在身處補處菩薩（指彌勒菩薩，未來佛）的般若光明中，什麼事不能顯現呢？』皇上聽後點頭讚許。
禪師開示大眾：『仙人張果老，騎著驢子穿過鬧市。只聽見驢蹄的聲音，誰知道那是紙做的呢？』
後來，禪師退居到明教永安蘭若（寺廟名），逍遙自在。他寫了一首偈（佛教詩歌）題在墻壁上：『雪裡梅花報春信，池中月色夜精神。年來不是無佳趣，莫把家風舉似人。』淳熙丙申年（1176年）八月，禪師略感不適，寫下偈頌后圓寂，塔葬在永安。
光孝慜禪師的法嗣
廣德州光孝悟初首座
悟初首座在分座日開示大眾，舉了風幡的典故。說到『仁者心動』之處，便說：『祖師這樣說，騙了一船的人。現在的衲僧（僧人的謙稱），也不可以這樣理解。既然不能這樣理解，那究竟應該怎樣理解呢？』良久，說：『六月做豆瓣醬，切記鹽不要放太多。』
大鑒慧能（六祖慧能）門下第十八世
凈慈一禪師的法嗣
寧波府天童息庵達觀禪師
達觀禪師是義烏趙氏之子。最初在天童寺參訪應庵禪師，後來在道場寺拜見無庵禪師，之後在凈慈寺水庵禪師的禪房中，明白了兩位老禪師的垂手（指點）之處，一語中的。之後返回龍翔寺，在柏堂擔任第一座。後來在嚴州靈巖寺開法，歷任四座寺廟的住持，從金山寺被皇帝下旨升任靈隱寺住持。上堂時，舉了二祖慧可問達磨祖師（菩提達摩）安心的公案，並作頌說：『長安深夜雪紛紛，欲覓心安轉不安。縱使言前開活眼，那知已被老胡瞞。』
袁州府仰山簡庵嗣清禪師
【English Translation】 English version: Emperor Xiaozong summoned him to the inner palace and asked about the essentials of Chan (Zen) Buddhism. The master replied, 'This matter lies in Your Majesty's daily application, where there is originally no distinction between the arising and ceasing of knowledge and views, nor any difference between the holy and the mundane, delusion and enlightenment. Simply guard the right mindfulness, and you will be in accordance with the Dao (the Way); if emotions are restrained by things, karma cannot bind you. Completely remove the sickness of dullness and agitation, and naturally forget the intention of questioning and answering. Moreover, now being in the prajna (wisdom) light of the Bodhisattva of the next position (referring to Maitreya Bodhisattva, the future Buddha), what cannot manifest?' The Emperor nodded in approval.
The master addressed the assembly: 'The immortal Zhang Guolao rides a donkey through the market. Only the sound of hooves is heard, but who knows it is made of paper?'
Later, the master retired to the Mingjiao Yong'an Lanruo (temple name), living freely and contentedly. He wrote a verse on the wall: 'Plum blossoms in the snow herald the spring, the moon in the pond illuminates the night. These years have not been without good interest, but do not tell others about our family style.' In the eighth month of the Bing Shen year of Chunxi (1176), the master felt slightly ill, wrote a verse, and passed away. His stupa (burial pagoda) is in Yong'an.
Successor of Chan Master Min of Guangxiao Temple
Head Seat Wuchu of Guangxiao Temple in Guangde Prefecture
On the day of assuming the seat, Head Seat Wuchu addressed the assembly, citing the story of the wind and the banner. When he reached the point of 'the benevolent one's mind moves,' he said, 'The patriarch said it that way, deceiving a boatload of people. Today's monks should not understand it that way either. Since you cannot understand it that way, then how should you understand it after all?' After a long silence, he said, 'When making fermented soybean paste in June, be careful not to add too much salt.'
Eighteenth Generation under Dajian Huineng (the Sixth Patriarch Huineng)
Successor of Chan Master Yi of Jingci Temple
Chan Master Daiguan of Xiam An of Tiantong Temple in Ningbo Prefecture
Chan Master Daiguan was a son of the Zhao family of Yiwu. He first visited Chan Master Ying'an at Tiantong Temple, then met Chan Master Wu'an at Daocheng Temple, and later, in Chan Master Shui'an's room at Jingci Temple, he understood the two old masters' pointing (guidance), hitting the mark with one word. Afterwards, he returned to Longxiang Temple and served as the first seat in the Cypress Hall. Later, he opened the Dharma at Lingyan Temple in Yanzhou, serving as abbot of four temples. From Jinshan Temple, he was ordered by the emperor to be promoted to abbot of Lingyin Temple. In his address, he cited the case of the Second Patriarch Huike asking Bodhidharma (Bodhidharma) for peace of mind, and composed a verse saying: 'Chang'an is deep in the night, snow falls heavily, seeking peace of mind only increases unease. Even if you open a living eye before words, how do you know you have not been deceived by the old barbarian?'
Chan Master Siqing of Jian'an of Yangshan in Yuanzhou Prefecture
師
上堂。舉達磨大師一日謂門人曰。時將至矣。汝等盍各言所得乎。最後慧可出禮三拜。依位而立。磨曰。汝得吾髓。師頌曰。捏目生華立問端。得他皮髓被他謾。者般瞎漢能多事。六月無霜也道寒。
道場全禪師法嗣
常州府華藏伊庵有權禪師
昌化祁氏子。年十四得度。十八參佛智𥙿于靈隱。時無庵居第一座。室中。以從無住本建一切法為問。師久而有省。答曰。暗裡穿針。耳中出氣。庵可之。遂密付心印。嘗夜坐達旦。行粥者至。忘展缽。鄰僧以手觸之。師感悟。說偈曰。黑漆崑崙把釣竿。古帆高掛下驚湍。蘆華影里弄明月。引得盲龜上釣船。佛智常問。心包太虛。量廓沙界時如何。師曰。大海不宿死屍。智撫其座曰。此子。他日當據此座。呵佛罵祖去在。師益自韜晦。復見應庵于歸宗。參大慧于徑山。洎無庵住道場。命師分座。
住後上堂。今朝結卻布袋口。明眼衲僧莫亂走。心行滅處解翻身。噴嚏也成獅子吼。栴檀林任馳驟。剔起眉毛頂上生。剜肉成瘡露家醜。
上堂。禪禪。無黨無偏。迷時千里隔。悟在口唇邊。所以僧問石頭。如何是禪。頭曰。㼾磚。又僧問睦州。如何是禪。州曰。猛火著油煎。又僧問首山。如何是禪。山曰。猢猻上樹尾連顛。大眾。道無橫徑
【現代漢語翻譯】 現代漢語譯本 師（禪宗用語，指禪師）
上堂（禪宗用語，指禪師升座說法）。舉達磨大師（菩提達摩，南印度人，中國禪宗初祖）一日對門人說：『時間快到了，你們何不各自說說自己的心得呢？』最後慧可（禪宗二祖）出來，行禮三拜，依位而立。達磨說：『你得到了我的精髓。』禪師（指伊庵有權禪師）頌道：『捏著眼睛生出幻覺，立刻提出問題。得到他的皮毛精髓，卻被他矇騙。這種瞎漢喜歡多事，六月沒有霜也說冷。』
道場全禪師法嗣（指伊庵有權禪師是道場全禪師的法嗣弟子）
常州府華藏伊庵有權禪師
昌化祁氏之子。十四歲出家。十八歲在靈隱參拜佛智𥙿（禪師名）。當時無庵（禪師名）擔任第一座。在禪房中，以『從無住本建立一切法』為題提問。禪師（指伊庵有權禪師）思考很久後有所領悟，回答說：『暗中穿針，耳朵里出氣。』無庵認可了他的回答，於是秘密傳授了心印。禪師曾經夜裡打坐到天亮，行粥的僧人來了，他忘記伸出缽。鄰座的僧人伸手碰了他一下，禪師因此感悟，說了偈語：『黑漆崑崙拿著釣竿，高掛著古老的船帆衝下湍急的水流。蘆葦花影里玩弄明月，引得瞎眼烏龜爬上釣船。』佛智常問：『心包太虛，量廓沙界時如何？』禪師說：『大海不留死屍。』佛智撫摸著他的座位說：『這個孩子，將來會坐在這裡，呵佛罵祖。』禪師更加韜光養晦。後來在歸宗拜見應庵（禪師名），在徑山參拜大慧（禪師名）。等到無庵住持道場后，命令禪師分座說法。
住持後上堂：『今天紮緊布袋口，明眼的僧人不要亂走。心念止息處才能翻身，打個噴嚏也成了獅子吼。栴檀林中任你馳騁，挑起眉毛頂上生，剜肉成瘡暴露家醜。』
上堂：『禪，禪，無偏無黨。迷惑時相隔千里，領悟時就在嘴邊。所以有僧人問石頭（石頭希遷禪師）：什麼是禪？石頭說：㼾磚（瓦片）。又有僧人問睦州（睦州道蹤禪師）：什麼是禪？睦州說：猛火上澆油。又有僧人問首山（首山省念禪師）：什麼是禪？首山說：猴子上樹尾巴連著頭。』大眾，道沒有捷徑。
【English Translation】 English version Master (Zen term, referring to a Zen master)
Ascending the Hall (Zen term, referring to the Zen master ascending the seat to give a Dharma talk). Master Damo (Bodhidharma, from South India, the first patriarch of Chinese Zen) once said to his disciples: 'The time is approaching. Why don't you each speak about your attainments?' Finally, Huike (the second patriarch of Zen) came out, bowed three times, and stood in his place. Damo said: 'You have obtained my marrow.' The Zen master (referring to Zen Master Yian Youquan) praised: 'Rubbing the eyes creates illusions, immediately raising questions. Obtaining his skin and marrow, yet being deceived by him. This kind of blind man likes to meddle, saying it's cold even when there's no frost in June.'
Successor of Zen Master Quan of Daochang (referring to Zen Master Yian Youquan being a Dharma successor of Zen Master Quan of Daochang)
Zen Master Yian Youquan of Huazang in Changzhou Prefecture
The son of the Qi family of Changhua. He became a monk at the age of fourteen. At eighteen, he visited and paid respect to Zen Master Fozhi 𥙿 at Lingyin. At that time, Wu'an (Zen master's name) held the position of the first seat. In the meditation room, he posed the question: 'From the root of non-abiding, all dharmas are established.' The Zen master (referring to Zen Master Yian Youquan) contemplated for a long time and had an insight, answering: 'Threading a needle in the dark, exhaling air from the ears.' Wu'an acknowledged his answer and secretly transmitted the mind seal. The Zen master once sat in meditation until dawn. When the monk distributing congee arrived, he forgot to extend his bowl. The neighboring monk touched him with his hand, and the Zen master was enlightened, reciting a verse: 'The black lacquer Kunlun holds a fishing rod, the ancient sail is hoisted high, descending the rapid currents. Playing with the bright moon in the shadows of the reed flowers, attracting the blind turtle to climb onto the fishing boat.' Fozhi often asked: 'When the mind encompasses the great void and the measure extends to the realms of sand, what is it like?' The Zen master said: 'The great sea does not harbor dead corpses.' Fozhi stroked his seat and said: 'This child will one day sit here, scolding the Buddha and cursing the patriarchs.' The Zen master became even more reclusive. Later, he visited Ying'an (Zen master's name) at Guizong and paid respect to Dahui (Zen master's name) at Jingshan. When Wu'an became the abbot of Daochang, he ordered the Zen master to share the seat and give Dharma talks.
After becoming the abbot, ascending the hall: 'Today, tighten the mouth of the cloth bag, clear-eyed monks should not wander around. Only when the mind's activity ceases can one turn around, even a sneeze becomes a lion's roar. Gallop freely in the sandalwood forest, raise the eyebrows and grow them on the top of the head, carve flesh into sores and expose family scandals.'
Ascending the hall: 'Zen, Zen, without partiality or bias. When deluded, separated by thousands of miles, when enlightened, it's right on the lips. Therefore, a monk asked Shitou (Shitou Xiqian Zen Master): What is Zen? Shitou said: 㼾 brick (tile). Another monk asked Muzhou (Muzhou Daozong Zen Master): What is Zen? Muzhou said: Fierce fire pouring oil. Another monk asked Shoushan (Shoushan Shengnian Zen Master): What is Zen? Shoushan said: Monkeys climbing trees, tails connected to heads.' Everyone, there is no shortcut on the path.
。立處孤危。此三大老。行聲前活路。用劫外靈機。若以衲僧正眼看來。不無優劣。一人如張良入陣。一人如項羽用兵。一人如孔明料敵。若人辨白得。可與佛祖齊肩。忽有個衲僧出來道。長老話作兩橛。適來道。道無橫徑。無黨無偏。而今又卻分許多優劣。且作么生祗對。還委悉么。把手上山齊著力。咽喉出氣自家知。
宋孝宗淳熙庚子秋。示微疾。書偈。趺坐而逝。茶毗。齒舌不壞。獲五色舍利無數。葬于橫山。余骼塔萬年寺左。
焦山體禪師法嗣
寧波府天童癡鈍智穎禪師
舉達磨見武帝因緣。頌曰。提起須彌第一錘。玉關金鎖擊難開。重施背踏空勞力。應悔迢迢萬里來(茨庵堯。應入此增集。載一卷二十七紙。以版失。無從錄入)。
徑山印禪師法嗣
鎮江府金山退庵道奇禪師
僧問。雪峰道。望州亭與汝相見了也。意旨如何。師曰。左眼半斤。曰烏石嶺與汝相見了也聻。師曰。右眼八兩。曰僧堂前與汝相見了也。又且如何。師曰。鼻孔大頭向下。曰只如鵝湖驟步入方丈。保福入僧堂。又作么生。師曰。水向石邊流出冷。風從華里過來香。
上堂。此段大事。無處不周。新焦山。未離東霞時。已與諸人相見了也。且道。相見底事作么生。幾多頭角成龍去。
【現代漢語翻譯】 現代漢語譯本： 處於孤立和危險的境地。這三位老前輩，在言語行動之前就已找到了活路，運用著超越世俗的靈妙機能。如果以禪宗修行者的正確眼光來看，他們的境界並非沒有優劣之分。一人如張良入陣（張良：漢初名臣，善於謀略），一人如項羽用兵（項羽：秦末楚國將領，以勇猛著稱），一人如孔明料敵（孔明：即諸葛亮，三國時期蜀漢丞相，以智慧著稱）。如果有人能夠辨別清楚，就可以與佛祖平起平坐。忽然有個禪僧出來說道：『長老您的話自相矛盾。您剛才說，道沒有捷徑，沒有偏袒。而今又卻分出許多優劣。這又該如何解釋呢？』還明白嗎？大家一起努力攀登山峰，呼吸的滋味只有自己知道。
宋孝宗淳熙庚子年（1180年）秋，禪師略感不適，寫下偈語，然後跏趺而坐圓寂。火化后，牙齒和舌頭完好無損，獲得五色舍利無數，安葬在橫山。其餘骨骼建塔于萬年寺左側。
焦山體禪師的法嗣
寧波府天童癡鈍智穎禪師
拈出達磨（菩提達摩，禪宗初祖）與梁武帝（南朝梁的開國皇帝）見面的因緣，並作頌說：『提起須彌山般的第一錘，玉門關的金鎖也難以擊開。再次施展背身踩踏的功夫也是白費力氣，應該後悔迢迢萬里來到這裡。』（茨庵堯。應收入此增集。載於一卷二十七紙。因版面缺失，無法錄入）。
徑山印禪師的法嗣
鎮江府金山退庵道奇禪師
有僧人問道：『雪峰禪師說，望州亭與你相見了嗎？』意旨如何？禪師說：『左眼半斤。』僧人又問：『烏石嶺與你相見了嗎？』禪師說：『右眼八兩。』僧人又問：『僧堂前與你相見了嗎？』又該如何？禪師說：『鼻孔大頭向下。』僧人說：『那麼鵝湖（地名）驟然進入方丈室，保福（人名）進入僧堂，又該如何？』禪師說：『水向石邊流出冷，風從華里過來香。』
上堂開示：這段大事因緣，無處不周遍。新焦山（地名），未離開東霞山（地名）時，就已經與各位相見了。那麼，相見的事情又是什麼呢？又有多少頭角崢嶸的鯉魚能夠化為龍而去呢？
【English Translation】 English version: Standing in solitude and peril. These three elders have already found a way to live before speaking or acting, employing spiritual mechanisms that transcend the mundane. If viewed with the proper eye of a Chan practitioner, their states are not without their distinctions. One is like Zhang Liang entering battle (Zhang Liang: a famous minister in the early Han Dynasty, skilled in strategy), one is like Xiang Yu employing troops (Xiang Yu: a general of Chu at the end of the Qin Dynasty, known for his bravery), and one is like Kong Ming anticipating the enemy (Kong Ming: Zhuge Liang, the prime minister of Shu during the Three Kingdoms period, known for his wisdom). If someone can discern them clearly, they can stand shoulder to shoulder with the Buddhas. Suddenly, a Chan monk comes out and says, 'Elder, your words contradict each other. You just said that the Way has no shortcuts and no biases. But now you are distinguishing so many superiorities and inferiorities. How should this be explained?' Do you understand? Everyone works together to climb the mountain, and only you know the taste of your own breath.
In the autumn of the Gengzi year of the Chunxi reign of Emperor Xiaozong of the Song Dynasty (1180 AD), the Chan master felt slightly unwell, wrote a verse, and then sat in the lotus position and passed away. After cremation, his teeth and tongue remained intact, and countless five-colored sharira were obtained, and he was buried in Hengshan. The rest of his bones were built into a pagoda to the left of Wannian Temple.
The Dharma successor of Chan Master Ti of Jiaoshan
Chan Master Chidun Zhiying of Tiantong Temple in Ningbo Prefecture
He cites the story of Bodhidharma (the first patriarch of Chan Buddhism) meeting Emperor Wu of Liang (the founding emperor of the Liang Dynasty of the Southern Dynasties), and composes a verse saying: 'Lifting the first hammer like Mount Sumeru, the golden lock of Yumen Pass is difficult to break open. Repeatedly using the effort of stepping back is also in vain, and one should regret coming from ten thousand miles away.' (Ci'an Yao. Should be included in this collection. Contained in one volume of twenty-seven pages. Due to the loss of the plate, it cannot be recorded).
The Dharma successor of Chan Master Yin of Jingshan
Chan Master Tui'an Daoqi of Jinshan Temple in Zhenjiang Prefecture
A monk asked, 'Zen Master Xuefeng said, 'Has Wangzhou Pavilion met you?' What is the meaning?' The master said, 'Half a catty for the left eye.' The monk asked again, 'Has Wushi Ridge met you?' The master said, 'Eight taels for the right eye.' The monk asked again, 'Has the front of the monks' hall met you?' What about that?' The master said, 'The nostrils are large and the head is downward.' The monk said, 'So, what about Goose Lake suddenly entering the abbot's room, and Baofu entering the monks' hall?' The master said, 'Water flows out cold by the stones, and the wind comes fragrant from the flowers.'
Ascending the hall and giving instructions: This great matter is all-pervasive. New Jiaoshan, even before leaving Dongxia Mountain, has already met with everyone. So, what is the matter of meeting? And how many carps with prominent horns can transform into dragons and leave?
蝦蟹依前努眼睛。
上堂。至道本乎無心。心法本乎無住。無住心體。靈知不昧。性相寂然。所以道吾打鼓。四大部洲同參。拄杖橫也。挑干乾坤大地。缽盂展也。覆卻恒河沙界。到者里。像王行處。狐兔絕蹤。水月現時。風雲自異。古今收不得。歷劫不知名。千聖立下風。誰敢當頭道。咄。我王庫內。無如是刀。
鎮江府金山蓬庵自聞永聰禪師
杭之於潛徐氏子。幼依本邑資福出家。十五從父游徑山。慕別峰機辯警拔。白父愿學焉。峰器之。育王天童。當䂐庵密庵全盛時。師往來兩公間十餘年。后游閩越。江東西。湖南北。凡遇名流。反覆博約。雍容婉辭。盡底蘊乃已。出世臺州凈慧。徙金陵保寧蔣山。轉金山終焉。壽六十五。臘五十七。
雙林用禪師法嗣
金華府三峰印禪師
上堂。舉百丈野狐話。頌曰。不落不昧。誣人之罪。不昧不落。無繩自縛。可憐柳絮隨風舞。有時自西還自東。
龜峰光禪師法嗣
杭州府徑山蒙庵元聰禪師
福州朱氏子。于晦庵會中。得心要。眾推為高弟。慶元丁巳。自福之雪峰。被旨遷徑山。上堂。舉藥山首造石頭。次參馬祖有悟。乃曰某甲在石頭。如蚊子上鐵牛機緣。頌曰。倒腹傾腸說向伊。不知何故尚遲疑。只今便好猛提
【現代漢語翻譯】 現代漢語譯本： 蝦蟹依舊睜著眼睛。
上堂開示：至高的道理本源於無心，心法本源於無住。無住的心體，靈妙的覺知不會昏昧，自性與現象寂靜安然。所以道吾禪師敲擊法鼓，整個四大部洲的修行者一同參悟。拄杖橫放，挑起整個乾坤大地；缽盂展開，覆蓋了恒河沙數的世界。到了這裡，如同象王行走之處，狐貍和兔子絕跡。水中的月亮顯現之時，風雲自然不同尋常。從古至今都無法把握，經歷無數劫也無法知曉其名。即使是眾多聖人也只能處於下風，誰敢當頭直說？咄！我王（指佛）的寶庫內，沒有這樣的刀。
鎮江府金山蓬庵自聞永聰禪師
是杭州于潛徐氏之子。年幼時在本邑資福寺出家。十五歲跟隨父親遊歷徑山。仰慕別峰禪師的機智善辯和警覺敏銳，告訴父親希望向他學習。別峰禪師很器重他。在育王寺和天童寺，正值䂐庵和密庵禪師全盛之時，永聰禪師往來於兩位禪師之間十餘年。之後遊歷閩越（福建一帶），江東西（江西），湖南北（湖南），凡是遇到名士高僧，都反覆探討，雍容委婉地表達自己的見解，直到徹底瞭解對方的底蘊才停止。後來在臺州凈慧寺開法傳道，之後遷往金陵保寧蔣山，最終在金山寺圓寂。享年六十五歲，僧臘五十七年。
雙林用禪師的法嗣
金華府三峰印禪師
上堂開示，引用百丈野狐的故事。頌詞說：不落入斷滅，不落入昏昧，這是誣陷人的罪過。不昏昧，不落入斷滅，這是沒有繩索的自我束縛。可憐的柳絮隨著風飄舞，有時從西邊來，有時又向東邊去。
龜峰光禪師的法嗣
杭州府徑山蒙庵元聰禪師
是福州朱氏之子，在晦庵（朱熹）的門下，領悟了心要，被眾人推舉為高足弟子。慶元丁巳年（1197年），從福州雪峰寺，奉旨遷往徑山寺。上堂開示，引用藥山禪師最初參拜石頭禪師，之後參拜馬祖禪師而有所領悟的公案，於是說：某甲（我）在石頭禪師那裡，就像蚊子叮咬鐵牛一樣無處下口。頌詞說：完全坦誠地向他訴說，不知為何還是遲疑不決。現在最好立刻提起正念。
【English Translation】 English version: The shrimps and crabs still strain their eyes.
Ascending the hall: The ultimate Dao originates from no-mind, and the Dharma of mind originates from no-abiding. The substance of no-abiding mind is spiritually aware and not obscured. The nature and characteristics are serene. Therefore, when Daowu struck the drum, all four great continents participated in the meditation. The staff lies horizontally, lifting up the entire universe; the alms bowl is spread out, covering the realms of the Ganges' sands. Arriving at this point, it is like the place where the elephant king walks, where foxes and rabbits disappear. When the moon appears in the water, the wind and clouds naturally become extraordinary. It cannot be grasped from ancient times to the present, and its name cannot be known through countless kalpas. Even the thousand sages stand in its downwind. Who dares to speak directly at the forefront? 'Doh!' In the treasury of my king (referring to Buddha), there is no such sword.
Zen Master Ziwenz Yongcong of Peng'an, Jinshan, Zhenjiang Prefecture
He was the son of the Xu family of Yuqian, Hangzhou. He became a monk at Zifu Temple in his native county at a young age. At the age of fifteen, he followed his father to Jingshan. Admiring Zen Master Biefeng's wit, eloquence, alertness, and sharpness, he told his father that he wished to learn from him. Biefeng valued him highly. At Yuwang Temple and Tiantong Temple, when Zen Masters 䂐庵 and Mi'an were at their peak, Yongcong traveled between the two masters for more than ten years. Later, he traveled to Minyue (Fujian area), Jiangxi, and Hunan, repeatedly discussing with famous scholars and monks, expressing his views gracefully and tactfully, until he thoroughly understood the other party's background. Later, he opened the Dharma and preached at Jinghui Temple in Taizhou, then moved to Baoning Jiangshan in Jinling, and finally passed away at Jinshan Temple. He lived to be sixty-five years old, with fifty-seven years as a monk.
Dharma heir of Zen Master Yong of Shuanglin
Zen Master Yin of Sanfeng, Jinhua Prefecture
Ascending the hall, he cited the story of Baizhang's wild fox. The verse says: Not falling into annihilation, not falling into obscurity, this is the crime of falsely accusing people. Not obscure, not falling into annihilation, this is self-bondage without ropes. Pitiful willow catkins dance with the wind, sometimes coming from the west, sometimes going to the east.
Dharma heir of Zen Master Guang of Guifeng
Zen Master Yuancong of Meng'an, Jingshan, Hangzhou Prefecture
He was the son of the Zhu family of Fuzhou. Under Hui'an (Zhu Xi), he understood the essentials of the mind and was recommended by everyone as a top disciple. In the year Ding Si of Qingyuan (1197 AD), he moved from Xuefeng Temple in Fuzhou to Jingshan Temple by imperial decree. Ascending the hall, he cited the case of Zen Master Yaoshan initially visiting Zen Master Shitou, and then visiting Zen Master Mazu and gaining enlightenment, and then said: I (Moujia) am at Zen Master Shitou's place, like a mosquito biting an iron ox, unable to find a place to start. The verse says: Speaking to him with complete sincerity, I don't know why he is still hesitant. It is best to immediately bring up the right thought now.
取。莫待天明失卻雞。
上堂。舉趙州一日在東司上。見文遠過。驀召文遠。遠應諾。州曰。東司上。不可與汝說佛法。頌曰。明明道不說。此理憑誰識。春風一陣來。滿地華狼藉。送行者求僧偈曰。山前麥熟雨初晴。桑柘青連柳色新。毫髮不存風骨露。頭頭總是比丘身。□□□□十月十四日示寂。塔本山。
大溈行禪師法嗣
常德府德山子涓禪師
潼川人。上堂。見見之時。見非是見。見猶離見。見不能及。喝一喝曰。鯨吞海水盡。露出珊瑚枝。眾中忽有個衲僧。出來道。長老休寐語。卻許伊具一隻眼。
上堂。橫按拄杖曰。一二三四五六七。七六五四三二一。循環逆順數將來。數到未來無盡日。因七見一。見一亡七。踏破虛空。鐵牛汗出。絕氣息無軌跡。擲下拄杖曰。更須放下者個。始是參學事畢。
上堂。拈拄杖曰。有時奪人不奪境。拄杖子七縱八橫。有時奪境不奪人。山僧七顛八倒。有時人境兩俱奪。拄杖子與山僧。削跡吞聲。有時人境俱不奪。卓拄杖曰。伴我行千里。攜君過萬山。忽然撞著臨濟時。又且如何。喝一喝曰。未明心地印。難透祖師關。
大洪證禪師法嗣
蘇州府萬壽月林師觀禪師
福州侯官黃氏子。僧問。三聖道。逢人則出。出則不
為人。意作么生。師曰。錯。曰興化道。逢人則不出。出則便為人。又作么生。師曰。錯。曰興化旗槍倒卓。三聖肝膽齊傾。師曰。引不著。曰只如今日和尚。作么生為人。師曰。一棒一條痕。
舉玄沙三種病話。頌曰。盲聾瘖啞。捉敗了也。更問如何。盲聾瘖啞。
云居會禪師法嗣
萬松壞衲大璉禪師
贊釋迦出山像曰。行滿功圓徹骨窮。不勝羸瘦發髼鬆。彌天罪過今無數。毗舍耶中一款供。
萬年賁禪師法嗣
溫州府龍鳴在庵賢禪師
上堂。舉法眼道。識得凳子。周匝有餘。雲門道。識得凳子。天地懸殊。師曰。法眼老漢。坐殺天下人。雲門大師。走殺天下人。龍鳴則不然。識得凳子。四腳著地。要坐便坐。要起便起。
上堂。舉趙州勘婆話。頌曰。冰雪佳人貌最奇。常將玉笛向人吹。曲中無限傷心事。祇許佳人獨自知。
長沙府大溈咦庵鑒禪師
會稽人。上堂。木落霜空。天寒水冷。釋迦老子無處藏身。折東籬補西壁。撞著不空見菩薩。請示唸佛三昧。也甚奇怪。卻向道。金色光明雲。參退喫茶去。
上堂。老胡開一條路。甚生徑直。祇曰歇即菩提。性凈明心。不從人得。後人不得其門。一向奔馳南北。往復東西。極歲窮年。無個歇處。
【現代漢語翻譯】 現代漢語譯本 問：如何為人處世？ 師父說：錯了。 問：興化（Xinghua，人名）的道風是，遇到人就不顯露，顯露就為人所用，又該怎麼理解？ 師父說：錯了。 問：興化（Xinghua）的旗幟和槍矛都倒下了，三聖（Sansheng，地名）的肝膽都傾覆了。 師父說：不相干。 問：那麼今天和尚您，如何為人處世？ 師父說：一棒下去一條痕跡。
引用玄沙（Xuansha，人名）三種病的話。頌詞說： 盲、聾、喑、啞，都被抓住了。 還問如何？ 盲、聾、喑、啞。
云居會禪師（Yunju Hui Chanshi）的法嗣
萬松壞衲大璉禪師（Wansong Huaina Dalian Chanshi）
讚頌釋迦（Shijia，釋迦牟尼佛的簡稱）出山像說： 修行圓滿功德成就，徹骨窮困。 瘦弱不堪頭髮蓬鬆。 彌天的罪過如今無數。 在毗舍耶（Pisheye，佛教術語，指惡鬼）中供奉一款。
萬年賁禪師（Wannian Ben Chanshi）的法嗣
溫州府龍鳴在庵賢禪師（Longming Zaian Xian Chanshi）
上堂說法，引用法眼（Fayan，人名）的話說：認識凳子，周全完備有餘。雲門（Yunmen，人名）說：認識凳子，天地懸殊。師父說：法眼（Fayan）老和尚，坐死了天下人。雲門（Yunmen）大師，跑死了天下人。龍鳴（Longming）則不然，認識凳子，四腳著地，要坐便坐，要起便起。
上堂說法，引用趙州（Zhaozhou，地名）勘驗老婦的話。頌詞說： 冰雪佳人容貌最奇特，常常拿著玉笛向人吹奏。 曲中無限傷心事，只允許佳人獨自知曉。
長沙府大溈咦庵鑒禪師（Dahui Yian Jian Chanshi）
會稽（Kuaiji，地名）人。上堂說法：樹葉凋落霜降天空，天氣寒冷水也冰冷。釋迦老子（Shijia Laozi，指釋迦牟尼佛）無處藏身，拆東邊的籬笆補西邊的墻壁，撞見了不空見菩薩（Bukongjian Pusa）。請開示唸佛三昧（nianfo sanmei，佛教術語，指唸佛的禪定）。也甚是奇怪，卻說道：金色光明雲。參禪退下後喝茶去。
上堂說法：老胡（Laohu，指達摩祖師）開闢了一條道路，非常直接。只說歇息就是菩提（Puti，佛教術語，指覺悟），自性清凈光明的心，不是從別人那裡得到的。後人不得其門而入，一味地奔波南北，往復東西，窮盡歲月，沒有一個歇息的地方。
【English Translation】 English version Asked: 'How should one conduct oneself in the world?' The Master said: 'Wrong.' Asked: 'Xinghua's (Xinghua, a person's name) way is that when he meets someone, he doesn't reveal himself; when he does reveal himself, he is used by others. How should this be understood?' The Master said: 'Wrong.' Asked: 'Xinghua's (Xinghua) flags and spears have fallen, and the livers and gallbladders of the Three Saints (Sansheng, a place name) have been overturned.' The Master said: 'Irrelevant.' Asked: 'Then how does the monk of today conduct himself in the world?' The Master said: 'One strike leaves one mark.'
Quoting Xuansha's (Xuansha, a person's name) words on three kinds of illness. The verse says: 'Blind, deaf, mute, and dumb, all have been caught.' 'Still asking how?' 'Blind, deaf, mute, and dumb.'
Successor of Zen Master Yunju Hui (Yunju Hui Chanshi)
Zen Master Wansong Huaina Dalian (Wansong Huaina Dalian Chanshi)
Praising the image of Shakyamuni (Shijia, abbreviation of Sakyamuni Buddha) leaving the mountain, it says: 'Practice is complete, merit is fulfilled, utterly impoverished to the bone.' 'Unbearably thin and emaciated, hair disheveled.' 'Countless sins filling the sky today.' 'Offering a portion in the Pisheye (Pisheye, Buddhist term, referring to evil spirits).'
Successor of Zen Master Wannian Ben (Wannian Ben Chanshi)
Zen Master Longming Zaian Xian of Wenzhou Prefecture (Longming Zaian Xian Chanshi)
Ascending the hall, quoting Fayan's (Fayan, a person's name) words: 'Recognizing the stool, it is complete and abundant.' Yunmen (Yunmen, a person's name) said: 'Recognizing the stool, heaven and earth are vastly different.' The Master said: 'Old Master Fayan (Fayan) has killed all the people in the world by sitting. Great Master Yunmen (Yunmen) has killed all the people in the world by running. Longming (Longming) is not like that. Recognizing the stool, four legs on the ground, sit when you want to sit, get up when you want to get up.'
Ascending the hall, quoting the story of Zhaozhou (Zhaozhou, a place name) examining the old woman. The verse says: 'A beauty of ice and snow, with the most extraordinary appearance, often plays the jade flute for people.' 'In the melody are boundless sad things, only allowed for the beauty to know alone.'
Zen Master Dahui Yian Jian of Changsha Prefecture (Dahui Yian Jian Chanshi)
A person from Kuaiji (Kuaiji, a place name). Ascending the hall, saying: 'Leaves fall, frost covers the sky, the weather is cold, and the water is freezing. Shakyamuni Buddha (Shijia Laozi, referring to Sakyamuni Buddha) has nowhere to hide. Tearing down the eastern fence to mend the western wall, encountering Bukongjian Bodhisattva (Bukongjian Pusa). Please instruct on the Samadhi of Buddha Recitation (nianfo sanmei, Buddhist term, referring to the samadhi of reciting the Buddha's name). It is also very strange, yet it is said: Golden light and clouds. After the Chan retreat, go have tea.'
Ascending the hall, saying: 'Old Hu (Laohu, referring to Bodhidharma) opened a path, which is very direct. It only says that cessation is Bodhi (Puti, Buddhist term, referring to enlightenment), the mind of self-nature is pure and bright, not obtained from others. Later people cannot enter through the door, and single-mindedly rush north and south, back and forth east and west, exhausting the years, without a place to rest.'
諸人還歇得么。休休。
上堂。舉晦堂一日問僧。甚處來。曰南雄州。堂曰。出來作甚麼。曰尋訪尊宿。堂曰。不如歸鄉好。曰未審和尚令某歸鄉。意旨如何。堂曰。鄉里三錢買一片魚鲊。如手掌大。師曰。寧可碎身如微塵。終不瞎個師僧眼。晦堂較些子。有般漢便道。熟處難忘。有甚共語處。
上堂。舉罽賓國王。問師子尊者蘊空話。頌曰。尊者何曾得蘊空。罽賓徒自斬春風。桃華雨後亂零落。染得一溪流水紅。
寧波府天童雪庵從瑾禪師
永嘉楠溪鄭氏子。從普安子回落發。謁心聞于瑞巖。聞舉紅爐片雪話問師。師擬答。聞一喚。師忽領旨。留侍三年。入閩。見佛智于西禪。智問。甚處來。師曰四明。智曰。曾見憨布袋么。師便喝。智便打。師接住棒曰。和尚不得草草。智曰。瞎漢過者邊立。心聞主江心。師歸省。命充維那。一日問師。一喝分賓主。照用一時行。如何是一喝分賓主。師便喝。聞曰。者一喝。是賓是主。師曰。賓則始終賓。主則始終主。聞笑曰。汝又眼華了。師即呈偈曰。一喝分賓主。依然又眼華。倒翻筋斗去。踏殺死蝦蟆。初住儀真靈巖。后遷天童。僧問。如何是靈巖境。師曰。鹿跑泉冷浸明月。龍斗港深藏白雲。
問。如何是祖師西來意。師曰。夜半須彌安鼻
【現代漢語翻譯】 諸位還想休息嗎？算了吧，算了吧。
（雪庵從瑾禪師）上堂說法，舉了晦堂禪師（具體指哪位禪師需要根據上下文確定）一日問僧人的公案。晦堂禪師問：『你從哪裡來？』僧人回答：『從南雄州（今廣東省南雄市）來。』晦堂禪師說：『出來做什麼？』僧人說：『尋訪有德行的尊宿。』晦堂禪師說：『不如回鄉去好。』僧人問：『不知和尚您讓我回鄉，意旨是什麼？』晦堂禪師說：『鄉里三文錢可以買一片像手掌大的醃魚。』雪庵禪師說：『寧可粉身碎骨如微塵，終究不願矇蔽一個師僧的眼睛。』晦堂禪師稍微好一些。有些傢伙便說：『熟悉的地方難以忘懷。』有什麼可以共同談論的地方呢？
（雪庵從瑾禪師）上堂說法，舉了罽賓國（古代中亞地區的一個國家）國王問師子尊者（佛教著名尊者）關於蘊空（佛教術語，指五蘊皆空）的話。並作頌說：『尊者何曾真正領悟蘊空？罽賓國王徒然斬斷春風。桃花雨後紛紛飄落，將一溪流水染成紅色。』
寧波府天童山雪庵從瑾禪師
（雪庵從瑾禪師）是永嘉（今浙江省溫州市）楠溪鄭氏的兒子，跟隨普安子回（具體指哪位禪師需要根據上下文確定）出家。在瑞巖（具體指哪座寺廟需要根據上下文確定）拜見心聞禪師（具體指哪位禪師需要根據上下文確定），心聞禪師舉紅爐片雪的話來問他。雪庵禪師正要回答，心聞禪師突然大喝一聲。雪庵禪師忽然領悟了禪旨，留在心聞禪師身邊侍奉了三年。之後前往福建，在西禪寺（具體指哪座寺廟需要根據上下文確定）拜見佛智禪師（具體指哪位禪師需要根據上下文確定），佛智禪師問：『你從哪裡來？』雪庵禪師說：『從四明（今浙江省寧波市）來。』佛智禪師說：『曾經見過憨布袋和尚（指五代時期的契此和尚，彌勒佛的化身）嗎？』雪庵禪師便大喝一聲。佛智禪師便打他。雪庵禪師接住禪杖說：『和尚您不要草率。』佛智禪師說：『瞎漢站到那邊去。』心聞禪師主持江心寺（具體指哪座寺廟需要根據上下文確定），雪庵禪師回去探望，心聞禪師命他擔任維那（寺院中的一種職務）。一日，心聞禪師問他：『一喝分賓主，照用一時行。如何是一喝分賓主？』雪庵禪師便大喝一聲。心聞禪師說：『這一喝，是賓是主？』雪庵禪師說：『賓則始終是賓，主則始終是主。』心聞禪師笑著說：『你又眼花了。』雪庵禪師隨即呈上一偈說：『一喝分賓主，依然又眼花。倒翻筋斗去，踏殺死蝦蟆。』雪庵禪師最初住在儀真（今江蘇省儀徵市）靈巖寺（具體指哪座寺廟需要根據上下文確定），後來遷到天童寺（具體指哪座寺廟需要根據上下文確定）。有僧人問：『如何是靈巖寺的境界？』雪庵禪師說：『鹿跑泉水冷浸明月，龍斗港深藏白雲。』
問：『如何是祖師西來意（指禪宗的起源和宗旨）？』雪庵禪師說：『半夜裡把須彌山（佛教中的一座神山）安在鼻子上。』
【English Translation】 Are you all still resting? Enough, enough.
(Zen Master Xue'an Congjin of Tiantong Temple) ascended the hall and cited a case of Zen Master Huitang (specific Zen master needs to be determined based on context) asking a monk one day. Zen Master Huitang asked: 'Where do you come from?' The monk replied: 'From Nanxiong Prefecture (now Nanxiong City, Guangdong Province).' Zen Master Huitang said: 'What are you doing out here?' The monk said: 'Seeking virtuous elders.' Zen Master Huitang said: 'It's better to return to your hometown.' The monk asked: 'I don't know what your intention is in telling me to return home, Master?' Zen Master Huitang said: 'In your hometown, three coins can buy a piece of pickled fish as big as your palm.' Zen Master Xue'an said: 'I would rather shatter my body into dust than blind the eye of a monk.' Huitang is slightly better. Some fellows then say: 'Familiar places are hard to forget.' What is there to talk about together?
(Zen Master Xue'an Congjin) ascended the hall and cited the King of Kipin (an ancient country in Central Asia) asking the Venerable Shizi (famous Buddhist Venerable) about the words of 'emptiness of the skandhas' (Buddhist term, referring to the emptiness of the five skandhas). And composed a verse saying: 'When did the Venerable truly understand the emptiness of the skandhas? The King of Kipin vainly cuts off the spring breeze. Peach blossoms fall in disarray after the rain, dyeing a stream of water red.'
Zen Master Xue'an Congjin of Tiantong Mountain, Ningbo Prefecture
(Zen Master Xue'an Congjin) was the son of the Zheng family of Nanxi, Yongjia (now Wenzhou City, Zhejiang Province), and became a monk after following Puanzi Hui (specific Zen master needs to be determined based on context). He visited Zen Master Xinwen (specific Zen master needs to be determined based on context) at Ruiyan Temple (specific temple needs to be determined based on context), and Zen Master Xinwen asked him with the words of 'a snowflake in a red furnace'. As Zen Master Xue'an was about to answer, Zen Master Xinwen suddenly shouted. Zen Master Xue'an suddenly understood the Zen旨, and stayed by Zen Master Xinwen's side to serve for three years. Later, he went to Fujian and visited Zen Master Fozhi (specific Zen master needs to be determined based on context) at Xichan Temple (specific temple needs to be determined based on context). Zen Master Fozhi asked: 'Where do you come from?' Zen Master Xue'an said: 'From Siming (now Ningbo City, Zhejiang Province).' Zen Master Fozhi said: 'Have you ever seen the Laughing Buddha (referring to Monk Qici of the Five Dynasties, the incarnation of Maitreya Buddha)?' Zen Master Xue'an then shouted. Zen Master Fozhi then hit him. Zen Master Xue'an caught the Zen stick and said: 'Master, don't be hasty.' Zen Master Fozhi said: 'Blind man, stand over there.' Zen Master Xinwen presided over Jiangxin Temple (specific temple needs to be determined based on context). Zen Master Xue'an went back to visit, and Zen Master Xinwen ordered him to serve as the 維那 (a position in the temple). One day, Zen Master Xinwen asked him: 'One shout distinguishes guest and host, illumination and function occur simultaneously. What is 'one shout distinguishes guest and host'?' Zen Master Xue'an then shouted. Zen Master Xinwen said: 'Is this shout guest or host?' Zen Master Xue'an said: 'Guest is always guest, host is always host.' Zen Master Xinwen laughed and said: 'You are seeing things again.' Zen Master Xue'an then presented a verse saying: 'One shout distinguishes guest and host, still seeing things again. Somersaulting backwards, trampling a toad to death.' Zen Master Xue'an initially lived in Lingyan Temple (specific temple needs to be determined based on context) in Yizhen (now Yizheng City, Jiangsu Province), and later moved to Tiantong Temple (specific temple needs to be determined based on context). A monk asked: 'What is the realm of Lingyan Temple?' Zen Master Xue'an said: 'Deer Run Spring, cold water soaking the bright moon, Dragon Fight Port, deep hiding white clouds.'
Asked: 'What is the meaning of the Patriarch's coming from the West (referring to the origin and purpose of Zen Buddhism)?' Zen Master Xue'an said: 'In the middle of the night, placing Mount Sumeru (a sacred mountain in Buddhism) on your nose.'
孔。曰如何是禪。師曰。仰面不見天。曰如何是道。師曰。全身入荒草。曰作家。師曰。收。
上堂。金剛圈裡翻身。筑著帝釋鼻孔。懸崖頭上撒手。突出達磨眼睛。往復三回。興猶未盡。機輪一轉。勢不可停。倒拈蝎尾。婢便聲聞。順捋虎鬚。奴呼菩薩。釋迦已滅。彌勒未生。佛法祖令。總屬新天童手裡。且把住放行。如何施設。良久曰。無孔鐵槌當面擲。普天匝地起清風。
上堂。金槌運動。三世諸佛不敢當頭。法令施行。外道天魔悉皆拱手。峭巍巍本無攀仰。凈裸裸不用安排。行住坐臥。不用猜疑。好惡是非。一時放下。然後和泥合水。拽杷牽犁。任運縱橫。總無妨礙。正恁么時。且道。太平一曲作么生唱。良久曰。鐵船橫古渡。重整舊家風。
宋寧宗慶元庚申七月廿三日。索浴更衣書偈。投筆而寂。壽八十四。臘七十。全身葬心聞塔右。有頌古最佳。
溫州府智門谷庵景蒙禪師
溫之平陽邵氏子。幼喜聞鐘梵。十三披緇。習臺教。以名相學不足了大事。棄之。參佛智于育王。王問貴鄉。師曰永嘉。王曰。還識永嘉大師否。師擬答。王喝出。遂兀然如癡。不知寢食者累月。一日聞鐘聲。忽有悟。上方丈。王曰。還識永嘉大師否。師曰。即日伏惟和尚起居萬福。王曰。向上事又作
【現代漢語翻譯】 現代漢語譯本 孔（人名）。問：『如何是禪？』師（指禪師）說：『仰面不見天。』問：『如何是道？』師說：『全身入荒草。』問：『什麼是作家（指有作為的禪者）？』師說：『收。』
上堂說法。在金剛圈裡翻身，也能觸碰到帝釋（佛教護法神）的鼻孔。在懸崖頭上撒手，也能突出達磨（菩提達摩，禪宗初祖）的眼睛。往復三次，興致仍然未盡。機輪一旦轉動，勢頭就不可停止。倒過來拿著蝎子的尾巴，婢女也會發出聲聞（小乘佛教修行者）之聲。順著捋老虎的鬍鬚，奴僕也會呼喚菩薩（覺悟的有情）。釋迦（釋迦牟尼佛）已經滅度，彌勒（彌勒菩薩）尚未降生。佛法祖令，總歸屬於新天童（指禪師自己）手裡。且看如何把住和放行，如何施設？』良久說：『無孔的鐵槌當面擲來，普天匝地都會颳起清風。』
上堂說法。金槌一旦運動起來，三世諸佛也不敢當頭抵擋。法令一旦施行起來，外道天魔都會拱手聽命。峭拔巍峨，本來就無法攀登仰望。清凈坦蕩，本來就不用安排造作。行住坐臥，不用猜疑。好惡是非，一時放下。然後和泥合水，拽耙牽犁，任運縱橫，總沒有妨礙。正在這個時候，且說，太平的曲子要怎麼唱？』良久說：『鐵船橫在古老的渡口，重新整頓舊家的風範。』
宋寧宗慶元庚申年（1200年）七月二十三日，索要熱水洗浴，更換衣服，寫下偈語，投筆而圓寂。享年八十四歲，僧臘七十年。全身葬在心聞塔的右邊。有頌古之作最為出色。
溫州府智門谷庵景蒙禪師
溫州平陽邵氏之子。從小就喜歡聽鐘聲和梵唄。十三歲出家，學習天臺宗的教義。認為名相之學不足以了卻大事，於是放棄。到育王寺參拜佛智禪師。佛智禪師問他的家鄉在哪裡，禪師回答是永嘉。佛智禪師說：『還認識永嘉大師（永嘉玄覺）嗎？』禪師剛要回答，佛智禪師就大喝一聲，於是禪師茫然如癡，不知寢食，持續了數月。一天聽到鐘聲，忽然有所領悟。上到方丈室，佛智禪師問：『還認識永嘉大師嗎？』禪師說：『如今才知道問候和尚起居萬福。』佛智禪師說：『向上之事又作如何？』
【English Translation】 English version Kong (a name). Asked: 'What is Chan (Zen)?' The Master (referring to the Zen master) said: 'Looking up, one cannot see the sky.' Asked: 'What is the Tao (the Way)?' The Master said: 'The whole body enters the wild grass.' Asked: 'What is a master (referring to an accomplished Chan practitioner)?' The Master said: 'Withdraw.'
Ascending the hall to preach. Turning over in the Vajra (diamond) circle, one can touch the nostrils of Indra (a Buddhist guardian deity). Letting go at the edge of a cliff, one can highlight the eyes of Bodhidharma (the first patriarch of Zen). Back and forth three times, the interest is still not exhausted. Once the machine starts turning, the momentum cannot be stopped. Holding the scorpion's tail upside down, even a maidservant will utter the voice of a Sravaka (a disciple of Hinayana Buddhism). Stroking the tiger's whiskers smoothly, even a servant will call out Bodhisattva (an enlightened being). Shakyamuni (Shakyamuni Buddha) has already passed away, and Maitreya (Maitreya Bodhisattva) has not yet been born. The Buddha's Dharma and the ancestral decree all belong to the hands of the new Tiantong (referring to the Zen master himself). Let's see how to hold on and let go, how to arrange and implement?' After a long silence, he said: 'An iron mallet without holes is thrown in the face, and a clear breeze will rise throughout the universe.'
Ascending the hall to preach. Once the iron mallet is set in motion, the Buddhas of the three worlds dare not stand in its way. Once the decrees are implemented, the heretics and demons will all bow their heads in obedience. Steep and towering, it is originally impossible to climb and look up to. Pure and naked, it originally does not need arrangement or fabrication. Walking, standing, sitting, and lying down, there is no need for suspicion. Good and evil, right and wrong, put them down all at once. Then mix mud with water, pull the rake and lead the plow, letting it go freely, without any hindrance. At this very moment, let's say, how should the song of peace be sung?' After a long silence, he said: 'The iron boat lies across the ancient ferry, reorganizing the old family style.'
On the 23rd day of the seventh month of the Gengshen year (1200 AD) of the Qingyuan reign of Emperor Ningzong of the Song Dynasty, he asked for hot water to bathe, changed his clothes, wrote a verse, and dropped his pen to pass away peacefully. He lived to the age of eighty-four, with seventy years as a monk. His whole body was buried to the right of the Xinwen Pagoda. His poems on ancient themes are the most outstanding.
Zen Master Jingmeng of Gu'an in Zhimeng Valley, Wenzhou Prefecture
He was a son of the Shao family of Pingyang, Wenzhou. From a young age, he liked to hear the sound of bells and chanting. At the age of thirteen, he became a monk and studied the teachings of the Tiantai school. Believing that the study of names and forms was not enough to accomplish great things, he abandoned it. He went to Yuhwang Temple to pay homage to Zen Master Fozhi. Zen Master Fozhi asked where his hometown was, and the Zen master replied that it was Yongjia. Zen Master Fozhi said: 'Do you recognize Great Master Yongjia (Yongjia Xuanjue)?' As the Zen master was about to answer, Zen Master Fozhi shouted loudly, and the Zen master became dazed and foolish, not knowing sleep or food, for several months. One day, hearing the sound of a bell, he suddenly had an enlightenment. He went to the abbot's room, and Zen Master Fozhi asked: 'Do you recognize Great Master Yongjia?' The Zen master said: 'Only now do I know to greet the abbot with ten thousand blessings.' Zen Master Fozhi said: 'What about the matter beyond this?'
么生。師擬對。王熱棒趁出。次日又上方丈。王方發問。師抗聲曰。老漢今日敗闕也。一拍而出。因歸里省親。見龍翔。翔問。言無展事。語不投機。承言者喪。滯句者迷。試向言詮不及處。通個訊息。師以左手畫○相。翔以拂左擊。師以右手畫○相。翔以拂右擊。師又畫○相於中。兩手托呈。翔以拂畫兩畫。師拜起而立。翔笑曰。三十年揀貓貓。今日得此烏喙。尋還鹿園。翔以谷名師庵。又嘗謁顯寧志。初出住智門。次遷瑞巖。師孤高絕俗。弱不勝衣。而嚴冷峻峭。不可挹酌。
大鑒下第十九世
天童觀禪師法嗣
蘇州府虎丘[仁-二+幻]堂善濟禪師
題魚籃觀音像曰。云𩯭濃妝苦強顏。為他閑事入塵寰。攜來活底無人買。只作尋嘗死貨看。
華藏純庵善凈禪師
舉六祖風幡話。頌曰。不是風兮不是幡。白雲盡處見青山。可憐無限英靈漢。開眼堂堂入死關。
紹興府天衣嘯巖文蔚禪師
上堂。舉雲門示眾。人人盡有光明在。看時不見暗昏昏。作么生是諸人自己光明。自代曰。廚庫山門。又曰。好事不如無。師曰。人人盡有光明在。看時不見暗昏昏。踢倒山門與廚庫。此時明暗自然分。
柏巖凝禪師
有破衲頌曰。零零落落幾經年。隨手拈來搭半肩
【現代漢語翻譯】 現代漢語譯本 『么生』（什麼）。師（禪師）擬對。王（國王）熱棒趁出。次日又上方丈。王方發問。師抗聲曰：『老漢今日敗闕也。』一拍而出。因歸里省親。見龍翔（禪師名）。翔問。言無展事。語不投機。承言者喪。滯句者迷。試向言詮不及處。通個訊息。師以左手畫○相。翔以拂左擊。師以右手畫○相。翔以拂右擊。師又畫○相於中。兩手托呈。翔以拂畫兩畫。師拜起而立。翔笑曰：『三十年揀貓貓。今日得此烏喙。』尋還鹿園。翔以谷名師庵。又嘗謁顯寧志（禪師名）。初出住智門。次遷瑞巖。師孤高絕俗。弱不勝衣。而嚴冷峻峭。不可挹酌。
大鑒下第十九世
天童觀禪師法嗣
蘇州府虎丘[仁-二+幻]堂善濟禪師
題魚籃觀音像曰：『云𩯭濃妝苦強顏。為他閑事入塵寰。攜來活底無人買。只作尋嘗死貨看。』
華藏純庵善凈禪師
舉六祖風幡話。頌曰：『不是風兮不是幡。白雲盡處見青山。可憐無限英靈漢。開眼堂堂入死關。』
紹興府天衣嘯巖文蔚禪師
上堂。舉雲門示眾。人人盡有光明在。看時不見暗昏昏。作么生是諸人自己光明。自代曰：『廚庫山門。』又曰：『好事不如無。』師曰：『人人盡有光明在。看時不見暗昏昏。踢倒山門與廚庫。此時明暗自然分。』
柏巖凝禪師
有破衲頌曰：『零零落落幾經年。隨手拈來搭半肩』
【English Translation】 English version 『What is it?』 The Master (Zen Master) prepared to answer. The King struck him with a hot rod. The next day, he went to the abbot's room again. As the King was about to ask a question, the Master loudly proclaimed, 『This old man has failed today!』 and left with a clap. Consequently, he returned to his hometown to visit his family. He met Longxiang (Zen Master's name). Longxiang asked, 『Words cannot express the matter, and speech does not align with the opportunity. Those who rely on words are lost, and those who cling to phrases are deluded. Try to convey a message beyond the reach of verbal explanation.』 The Master drew a circle in the air with his left hand. Longxiang struck it with his whisk to the left. The Master drew a circle in the air with his right hand. Longxiang struck it with his whisk to the right. The Master then drew a circle in the middle, presenting it with both hands. Longxiang drew two strokes with his whisk. The Master bowed, stood up, and Longxiang laughed, saying, 『For thirty years, I've been picking out cats; today, I've found this crow's beak.』 Soon after, he returned to Deer Park. Longxiang named the valley the Master's hermitage. He also visited Xianning Zhi (Zen Master's name). He first resided at Zhimen, then moved to Ruiyan. The Master was solitary and aloof, too weak to bear his clothes, yet stern, cold, and unapproachable.
The 19th Generation from Dajian
Successor of Zen Master Tiantong Guan
Zen Master Shanjii of [Ren-二+幻]tang, Tiger Hill, Suzhou Prefecture
Inscribing on a Fish Basket Guanyin Image: 『Cloudy hair and heavy makeup, forcing a smile, entering the mortal world for other people's business. Bringing a live one, but no one buys it, only treating it as ordinary dead goods.』
Zen Master Chun'an Shanjing of Huazang
Citing the Sixth Patriarch's story of the wind and the banner, he praised: 『It's not the wind, nor is it the banner. Beyond the white clouds, one sees the green mountains. Pitiful are the countless heroic spirits, who, with eyes wide open, enter the gate of death.』
Zen Master Xiaoyan Wenwei of Tianyi, Shaoxing Prefecture
Ascending the hall, he cited Yunmen's instruction to the assembly: 『Everyone has light within them, but when you look, you don't see it, only darkness. What is everyone's own light?』 He answered on their behalf: 『The kitchen, the storehouse, the mountain gate.』 He also said, 『Good things are not as good as nothing.』 The Master said, 『Everyone has light within them, but when you look, you don't see it, only darkness. Kick down the mountain gate and the kitchen and storehouse. At this moment, light and darkness will naturally be distinguished.』
Zen Master Baiyan Ning
There is a verse about a tattered robe: 『Scattered and fallen for several years, picked up casually and draped over half a shoulder.』
。午夜定回和束倒。通身贏得是青天。
天童穎禪師法嗣
杭州府徑山荊叟如玨禪師
婺州人。初見癡鈍。鈍問。如何是佛。師曰。爛冬瓜。覆呈頌曰。如何是佛爛冬瓜。咬著冰霜透齒牙。根蒂雖然無窖子。一年一度一開華。又嘗作偈。呈癡鈍曰鐘山白刃赤身挨。幾度曾經被活埋。一自人亡家破后。了知無位可安排。
住后歲旦上堂。新歲擊新鼓。普施新法雨。萬物盡從新。一一就規矩。普賢大士忻歡。乘時打開門戶。放出白象王。遍地無尋處。拈拄杖曰。是甚麼。千年桃核里。元是舊時仁。
結夏小參。我此一宗。正令全提。如暴風卒雨。鼓盪無前。石火電光。追奔不及。舉意即迷源。抬眸已錯過。不是目前法。莫生種種心。縱汝三種互修。剋期取證。第二頭第三頭。萬拄千撐。轉見氣急。殊不知。髑髏未具己眼。先明呱地一聲。千了萬當。雖然如是。親證者。萬無一二。錯會者。數有河沙。
佛成道頌曰。六年雪嶺成何事。打失從前鬼眼睛。滿面慚惶無著處。至今生怕見明星。
福建府雪峰大夢德因禪師
作憨布袋贊曰。杖挑布袋走紅塵。底事何曾見得親。業識茫茫無本據。欲來開口笑他人。
金山奇禪師法嗣
杭州府靈隱高原祖泉禪師
【現代漢語翻譯】 午夜時分，一切迴歸寂靜，所有的喧囂都停止了。徹徹底底地贏得了這片澄明的青天。
天童穎禪師的法嗣
杭州府徑山荊叟如玨禪師
婺州人。最初拜見癡鈍禪師。癡鈍禪師問：『什麼是佛？』 荊叟如玨禪師回答：『爛冬瓜。』 又呈上頌偈說：『什麼是佛？是爛冬瓜。咬一口，冰霜寒冷直透牙。根蒂雖然沒有窖子，一年一度仍然會開花。』 又曾經作偈，呈給癡鈍禪師說：『鐘山上白刃加身，赤裸身體來抵擋，幾度曾經被活埋。自從人亡家破之後，才了知無位可以安排。』
住持寺院后，歲旦上堂說法。『新年敲響新鼓，普遍降下新的法雨。萬物都煥然一新，一切都遵循規矩。普賢大士歡喜，趁著時機打開門戶。放出白象王，遍地都找不到它的軌跡。』 拈起拄杖說：『這是什麼？千年桃核里，原來是舊時的桃仁。』
結夏小參時說：『我這一宗，正令完全提持，如同暴風驟雨，鼓動向前，勢不可擋。又如石火電光，追趕都來不及。稍微一舉意就迷失了源頭，抬眼一看就已經錯過了。不是眼前的法，就不要生出種種妄心。縱然你三種互修，限期取證，第二頭第三頭，萬般支撐，反而顯得氣急敗壞。殊不知，髑髏還沒有具備自己的眼睛，就先明白了呱呱墜地的那一聲，千了萬當。雖然是這樣，親自證悟的人，萬中無一二，錯誤理解的人，卻多如恒河沙數。』
佛成道頌說：『六年雪山苦修成何事？打失了從前的鬼眼睛。滿面慚愧無處可藏身，至今仍然害怕見到啟明星。』
福建府雪峰大夢德因禪師
作《憨布袋贊》說：『手持布袋走紅塵，到底什麼事也沒見親。業識茫茫沒有根據，想要開口笑話別人。』
金山奇禪師的法嗣
杭州府靈隱高原祖泉禪師
【English Translation】 At midnight, everything returns to stillness, and all the noise ceases. One completely wins this clear blue sky.
Dharma heir of Zen Master Yingtian Tong
Zen Master Jingsou Rujue of Jingshan, Hangzhou Prefecture
He was from Wuzhou. He first met Zen Master Chidun. Chidun asked, 'What is Buddha?' The master replied, 'A rotten winter melon.' He then presented a verse saying, 'What is Buddha? A rotten winter melon. Biting into it, the ice and frost pierce the teeth. Although the root has no cellar, it blooms once a year.' He also once composed a verse and presented it to Chidun, saying, 'On Zhongshan Mountain, white blades are applied to the body, and the naked body resists. How many times have I been buried alive? Since the death of people and the destruction of the family, I have realized that there is no position to arrange.'
After residing in the monastery, he ascended the hall on New Year's Day to give a Dharma talk. 'The new year strikes a new drum, universally bestowing new Dharma rain. All things are renewed, and everything follows the rules. Bodhisattva Samantabhadra rejoices, taking the opportunity to open the gate. Releasing the White Elephant King, there is nowhere to find its trace.' He picked up his staff and said, 'What is this? Inside the thousand-year-old peach pit, it is originally the old kernel.'
During the summer retreat, he said, 'My sect, the true decree is completely upheld, like a storm and heavy rain, drumming forward without stopping. Like sparks from flint and flashes of lightning, chasing is too late. A slight intention leads to losing the source, and a glance misses the opportunity. If it is not the Dharma before your eyes, do not give rise to various deluded thoughts. Even if you cultivate the three mutually, setting a deadline for attainment, the second head and the third head, with myriad supports, only show anxiety. Little do you know that the skull has not yet possessed its own eyes, and first understands the sound of birth, accomplishing everything. Although it is so, those who personally realize it are one or two in ten thousand, while those who misunderstand it are as numerous as the sands of the Ganges.'
The verse on the Buddha's enlightenment says, 'What did six years of asceticism on Snow Mountain accomplish? It knocked out the eyes of the former ghost. The face is full of shame with nowhere to hide, and still afraid to see the morning star.'
Zen Master Dameng Deyi of Xuefeng, Fujian Prefecture
He composed the 'Praise of the Simple Cloth Bag' saying, 'Carrying a cloth bag, he walks in the red dust, but what has he ever seen intimately? Karmic consciousness is vast and without basis, wanting to open his mouth to laugh at others.'
Dharma heir of Zen Master Qi of Jinshan
Zen Master Gaoyuan Zuquan of Lingyin, Hangzhou Prefecture
舉鏡清在雪峰普請。峰曰。溈山道。見色便見心。還有過也無。清曰。古人為甚麼事。峰曰。雖然如是。我要共你商量。清曰。若與么。不如某甲钁地去。師曰。雪峰探竿在手。影草隨身。若不是鏡清普請。幾乎狼藉。
舉九祖伏䭾密多。問八祖佛䭾難提。父母非我親。誰是最親者。諸佛非我道。誰是最道者話。頌曰。父母分明非我親。祖師肝膽向人傾。直下若能親薦得。優曇華髮火中春。
贈黃漢嶺開接待偈曰。路繞懸崖萬仞頭。行人到此盡生愁驀然得個休歇處。重疊關山任意游。
萬壽觀禪師法嗣
南昌府黃龍無門慧開禪師
杭州良渚梁氏子。母宋氏。從天龍肱受業。參月林于萬壽。林令看狗子無佛性話。經六年。迥無入處。乃奮志自誓曰。若去睡眠。爛卻我身。每至困時。繞廊而行。昏則以頭磕柱。一日聞齋鼓聲有省。述偈曰。青天白日一聲雷。大地群生眼豁開。萬象森羅齊稽首。須彌𨁝跳舞三臺。次日入室。欲通所得。林遽曰。何處見神見鬼。師便喝。林亦喝。師又喝。自此機用吻合。寧宗嘉定戊寅。出世安吉報國。次遷隆興天寧。黃龍翠巖。蘇之開元靈巖。鎮江焦山。金陵保寧。理宗淳祐丙午。奉旨開山護國仁皇禪寺。上堂。若人識得心。大地無寸土。古人恁么道。黃龍即
【現代漢語翻譯】 現代漢語譯本 鏡清在雪峰處參加普請（集體勞動）。雪峰說：『溈山（溈山靈佑，Weishan Lingyou）說道，見色便見心，還有過失嗎？』鏡清說：『古人爲了什麼事？』雪峰說：『雖然如此，我想要和你商量。』鏡清說：『如果這樣，不如我去除草挖地。』我說：雪峰探竿在手，影草隨身，如果不是鏡清參加普請，幾乎要狼藉不堪了。
九祖伏䭾密多（Vashumitra）問八祖佛䭾難提（Buddhanandi）：『父母不是我最親的人，誰是最親的人？諸佛不是我的道，誰是最真的道？』頌詞說：『父母分明不是我最親的人，祖師的肝膽向人傾訴。當下如果能夠親自領悟，優曇花開放在火熱的春天裡。』
贈送給黃漢嶺開設接待處的偈語說：『路繞著懸崖萬仞之高，行人到此都感到憂愁。忽然得到一個休息的地方，重重疊疊的關山可以任意遊覽。』
萬壽觀禪師的法嗣
南昌府黃龍無門慧開禪師
杭州良渚梁氏之子，母親是宋氏。跟隨天龍肱學習，在萬壽寺參拜月林。月林讓他參看『狗子無佛性』的話頭。經過六年，仍然沒有入門之處。於是發奮立誓說：『如果去睡覺，就讓我的身體腐爛。』每當睏倦時，就繞著走廊行走，昏沉時就用頭撞柱子。一天，聽到齋飯的鼓聲有所領悟。寫偈語說：『轟隆一聲雷響，大地眾生的眼睛豁然打開。萬象森羅都一起稽首，須彌山（Mount Sumeru）歡躍跳舞在三臺上。』第二天進入方丈室，想要表達所得。月林突然說：『在哪裡見神見鬼？』慧開禪師便喝一聲。月林也喝一聲。慧開禪又喝一聲。從此機鋒應對吻合。寧宗嘉定戊寅年（1218年），出世在安吉報國寺。之後遷到隆興天寧寺、黃龍翠巖寺、蘇州的開元靈巖寺、鎮江焦山寺、金陵保寧寺。理宗淳祐丙午年（1246年），奉旨開山護國仁皇禪寺。上堂開示說：『如果有人認識了心，大地就沒有一寸土地。』古人這樣說，黃龍我
【English Translation】 English version Jingqing was participating in general labor (Puqing) at Xuefeng's place. Xuefeng said, 'Weishan (Weishan Lingyou) said, 'Seeing form is seeing mind.' Is there any fault in this?' Jingqing said, 'What were the ancients doing?' Xuefeng said, 'Although it is so, I want to discuss it with you.' Jingqing said, 'If that's the case, I might as well go weed and dig the ground.' I said: Xuefeng has a probing pole in his hand, and shadows of grass follow him. If it weren't for Jingqing participating in general labor, it would almost be a mess.
The ninth patriarch, Vashumitra, asked the eighth patriarch, Buddhanandi: 'Parents are not my closest relatives, who are the closest? The Buddhas are not my path, who is the truest path?' The verse says: 'Parents are clearly not my closest relatives, the patriarch's heart and soul are poured out to people. If you can personally realize it directly, the Udumbara flower blooms in the fiery spring.'
The verse presented to Huang Hanling for opening the reception hall says: 'The road winds around cliffs ten thousand feet high, travelers who arrive here all feel worried. Suddenly finding a place to rest, the layers of mountains and passes can be freely traveled.'
The Dharma successor of Chan Master Wanshou Guan
Chan Master Huikai Wumen of Huanglong, Nanchang Prefecture
A son of the Liang family of Liangzhu, Hangzhou, his mother was a Song. He studied with Tianlong Gong and visited Yuelin at Wanshou Temple. Yuelin asked him to contemplate the topic of 'A dog has no Buddha-nature.' After six years, he still had no entry point. So he vowed: 'If I go to sleep, let my body rot.' Whenever he was sleepy, he would walk around the corridor, and when he was drowsy, he would hit his head against the pillar. One day, he had an epiphany upon hearing the drum sound for the vegetarian meal. He wrote a verse saying: 'With a thunderous roar, the eyes of all beings on earth are suddenly opened. All phenomena respectfully bow, Mount Sumeru joyfully dances on the three platforms.' The next day, he entered the abbot's room, wanting to express what he had gained. Yuelin suddenly said, 'Where did you see gods and ghosts?' Chan Master Hui then shouted. Yuelin also shouted. Chan Master Hui shouted again. From then on, their responses matched perfectly. In the year of Wuyin in the Jiading era of Emperor Ningzong (1218), he appeared in the world at Bao'en Temple in Anji. Later, he moved to Tianning Temple in Longxing, Cuiyan Temple in Huanglong, Kaiyuan Lingyan Temple in Suzhou, Jiaoshan Temple in Zhenjiang, and Baoning Temple in Jinling. In the year of Bingwu in the Chunyou era of Emperor Lizong (1246), he was ordered to open the Hukuo Renhuang Chan Temple. Giving a Dharma talk, he said: 'If a person recognizes the mind, there is not an inch of land on the earth.' The ancients said this, Huanglong I
不然。若人識得心。大地儘是土。
上堂。是非長短耳邊風。切莫于中覓異同。要得八風吹不動。放教心地等虛空。慈受老人。只解順水張帆。不能逆風把柁。黃龍又且不然。是非都去了。是非里薦取。何故。聻。幾度黑風翻大浪。未曾聞道釣舟傾。
上堂。三分光陰二早過。懷州牛吃禾。靈臺一點不揩磨。益州馬腹脹。貪生逐日區區者。天下覓醫人。喚不回頭爭奈何。灸豬左膊上。於斯薦得。參學事畢。其或未然。木上座。與諸人說破。乃卓拄杖下座。
上堂。趙州道。南來者與他下載。北來者與他上載。大似世情看冷暖。人面逐高低。慈受道。南來者與他一面笑。北來者與他一面笑。大似歡喜廝散。笑里有刀。若是焦山。又且不然。南來者以平常待之。北來者以平常待之。也不瞋也不笑。也無下也無高。何故。清平世界。不用幹戈。
朝陽偈曰。寒時急用底物。趁暖著些針線。忽然臘月到來。免致腳忙手亂。對月偈曰。始見些兒光影。要了末後一段。若是無門拳頭。不打者般鈍漢。
師。晚年倦于槌拂。庵居西湖。學者猶眾。理宗召入選德殿說法。祈雨感應。敕賜金襕法衣。佛眼之號。
長沙府石霜竹巖妙印禪師
進賢萬氏子。受業于龍塘紹曇。遍參。留龍門光癡鈍
【現代漢語翻譯】 現代漢語譯本： 不是這樣的。如果有人認識了自己的心，就會發現整個大地都不過是塵土。
上堂說法。是是非非、長長短短就像耳邊的風，千萬不要在其中尋找不同。想要八風（利、衰、毀、譽、稱、譏、苦、樂）吹不動你，就要讓心地像虛空一樣空曠。慈受老人（禪師名號）只會順水張帆，不會逆風掌舵。黃龍（禪師名號）卻不是這樣。是非都過去了，要在是非之中薦取（領悟）。為什麼呢？幾度黑風掀起滔天巨浪，卻從未聽說有漁船傾覆。
上堂說法。三分光陰已經過去了兩分，而且還是在早年。懷州（地名）的牛吃了禾苗。靈臺（指心）一點也不擦拭打磨。益州（地名）的馬肚子脹大了。貪生怕死每天奔波的人，到天下尋找醫生。呼喚也喚不回頭，又能怎麼樣呢？在豬的左肩上施灸。如果能在這裡領悟，參學之事就完畢了。如果還不能領悟，木上座（禪師名號）就為你們說破。於是放下拄杖，走下座位。
上堂說法。趙州（禪師名號）說，從南邊來的人，就幫他卸下擔子；從北邊來的人，就幫他裝上擔子。很像世俗之人看人情冷暖，以貌取人。慈受（禪師名號）說，從南邊來的人，就給他一個笑臉；從北邊來的人，也給他一個笑臉。很像是歡歡喜喜地聚在一起，笑裡藏刀。如果是焦山（地名），就不是這樣。從南邊來的人，用平常心對待他；從北邊來的人，也用平常心對待他。既不生氣也不笑，既沒有低也沒有高。為什麼呢？清平的世界，不需要動用武力。
朝陽偈說，寒冷的時候急需什麼東西？趁著溫暖的時候多縫製些針線。如果突然到了臘月，免得手忙腳亂。對月偈說，剛開始看到一些光影，就要了解最後的一段。如果沒有門徑，即使是拳頭，也打不醒那些遲鈍的人。
禪師晚年厭倦了說法，隱居在西湖。但是來學習的人仍然很多。理宗（南宋皇帝年號，1224-1264）召他到選德殿說法，祈雨得到了應驗。皇帝下令賜給他金襕法衣，並賜予『佛眼』的稱號。
長沙府（地名）石霜竹巖妙印禪師
是進賢（地名）萬氏的兒子，在龍塘紹曇（禪師名號）處接受教育，廣泛參學。留在龍門光癡鈍（禪師名號）處。
【English Translation】 English version: It is not so. If a person recognizes their own mind, they will find that the entire earth is nothing but dust.
Entering the hall for Dharma talk. Right and wrong, long and short, are like wind passing by the ear. Do not seek differences within them. If you want to be unmoved by the eight winds (gain, loss, disgrace, honor, praise, ridicule, suffering, and pleasure), let your mind be as empty as space. Old Man Cishou (Chan master's title) only knows how to raise the sail with the current, not how to steer against the wind. Huanglong (Chan master's title) is not like that. Right and wrong have all passed, and you should recommend and take from within right and wrong (enlightenment). Why? Several times the black wind has turned over huge waves, but it has never been heard that a fishing boat has capsized.
Entering the hall for Dharma talk. Two-thirds of life's time has already passed, and that was in early years. The cow of Huaizhou (place name) eats the seedlings. The Lingtai (referring to the mind) is not wiped or polished at all. The horse of Yizhou (place name) has a bloated belly. Those who are greedy for life and fear death and rush around every day, seek doctors all over the world. Calling them back is to no avail, what can be done? Apply moxibustion to the pig's left shoulder. If you can recommend and obtain it here, the matter of studying Zen will be completed. If it is not yet so, Zen Master Mu will explain it to everyone. Then he put down his staff and stepped down from the seat.
Entering the hall for Dharma talk. Zhaozhou (Chan master's title) said, 'Those who come from the south, help them unload their burdens; those who come from the north, help them load their burdens.' It is very much like worldly people looking at the warmth and coldness of human relationships, judging people by their appearance. Cishou (Chan master's title) said, 'Those who come from the south, give them a smile; those who come from the north, also give them a smile.' It is very much like gathering together happily, with a knife hidden in the smile. If it were Jiaoshan (place name), it would not be like this. Those who come from the south, treat them with an ordinary mind; those who come from the north, also treat them with an ordinary mind. Neither angry nor smiling, neither low nor high. Why? A peaceful world does not need to use force.
The Chaoyang Gatha says, 'What things are urgently needed when it is cold? Take advantage of the warmth to sew some needles and thread. If suddenly the twelfth month arrives, avoid being caught in a flurry.' The Gatha on the Moon says, 'Having just seen some light and shadow, one must understand the last section. If there is no way in, even a fist will not awaken those dull people.'
In his later years, the master grew tired of preaching and lived in seclusion in West Lake. However, there were still many people who came to study. Emperor Lizong (Southern Song Dynasty, 1224-1264) summoned him to the Xuande Hall to preach, and the prayer for rain was answered. The emperor ordered that he be given a kasaya of gold brocade and bestowed the title 'Buddha Eye'.
Chan Master Miaoyin of Shishuang Zhuyan in Changsha Prefecture (place name)
Was the son of the Wan family of Jinxian (place name), received education from Shaotan of Longtang (Chan master's title), and widely studied Zen. Stayed with Guangchi Dun of Longmen (Chan master's title).
穎最久。抵蘇州萬壽。謁月林。入室次。林問。如何是祖師西來意。師曰。老鼠咬破燈盞。林頷之。歷住數剎。后移石霜。
對月看經偈曰。未動舌頭文彩露。五千余卷一時周。若言待月重開卷。敢保驢年未徹頭。
晚年筑庵曰紫霞。丞相趙葵。燕居里第。嘗延師論道。理宗寶祐乙卯八月二十三日。書偈曰。六十九年。一場大夢。歸去來兮。珍重珍重。書畢。泊然而逝。塔于紫霞。
興化府囊山孤峰德秀禪師
福州連江陳氏子。祝髮蘇之寒山。上堂。舉僧問雪峰。如何是第一句。峰良久。僧舉似長生。生曰。此是第二句。峰令僧問生。如何是第一句。生曰。蒼天蒼天。師曰。二大老。與么提掇。淚出痛腸。若是第一句。要且未夢見在。忽有人問怡山。如何是第一句。只向他道。劍去久矣。
上堂。真凈道。頭陀石被莓苔裹。擲筆峰遭薜荔纏。羅漢寺里。一年度三個行者。歸宗寺里。參退喫茶。師曰。大眾要會么。聽取一頌。天晴日頭出。雨落地下濕。盡情都說了。只恐信不及。
大鑒下第二十世
華藏凈禪師法嗣
福州府雪峰石翁玉禪師
禮雪峰塔偈曰。入閩早是四旬餘。像骨崖前縛屋居。誰道開平年代后。春疇煙雨幾犁鋤。
寧波府天童西江謀禪師
【現代漢語翻譯】 現代漢語譯本： 穎禪師在那裡待的時間最久。他到達蘇州萬壽寺，拜訪了月林禪師，並進入他的房間請教。月林禪師問：『如何是祖師西來意？』（什麼是達摩祖師從西方帶來的禪宗真意？）禪師回答：『老鼠咬破燈盞。』月林禪師點頭認可。他先後在多座寺廟居住，後來移居到石霜寺。
對月看經偈：『未動舌頭文彩露，五千余卷一時周。若言待月重開卷，敢保驢年未徹頭。』
晚年他建造了一座庵，名為紫霞庵。丞相趙葵隱居在家時，曾邀請禪師來討論佛法。理宗寶祐乙卯年（1255年）八月二十三日，禪師寫下偈語：『六十九年，一場大夢。歸去來兮，珍重珍重。』寫完后，安詳地去世了，塔建在紫霞庵。
興化府囊山孤峰德秀禪師
是福州連江陳氏之子。在蘇州寒山寺剃度出家。上堂時，他引用了一個僧人問雪峰禪師的問題：『如何是第一句？』雪峰禪師沉默良久。僧人將此事告訴長生禪師，長生禪師說：『這是第二句。』雪峰禪師讓僧人問長生禪師：『如何是第一句？』長生禪師說：『蒼天蒼天。』德秀禪師說：『這兩位老禪師，這樣提出來，令人痛心。如果是第一句，恐怕還沒有夢到。』如果有人問怡山禪師：『如何是第一句？』只管對他說：『劍去久矣。』
上堂時，真凈禪師說：『頭陀石被莓苔裹，擲筆峰遭薜荔纏。羅漢寺里，一年度三個行者。歸宗寺里，參退喫茶。』德秀禪師說：『大眾想要明白嗎？聽我一首偈：天晴日頭出，雨落地下濕。盡情都說了，只恐信不及。』
大鑒慧能（六祖慧能）下第二十世
華藏凈禪師法嗣
福州府雪峰石翁玉禪師
禮雪峰塔偈：『入閩早是四旬餘，像骨崖前縛屋居。誰道開平年代后，春疇煙雨幾犁鋤。』
寧波府天童西江謀禪師
【English Translation】 English version: Zen Master Ying stayed there the longest. He arrived at Longevity Temple in Suzhou, visited Zen Master Yuelin, and entered his room to ask for instruction. Zen Master Yuelin asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true meaning of Zen Buddhism brought by Bodhidharma from the West?) The Zen Master replied: 'A mouse bites through the lamp.' Zen Master Yuelin nodded in agreement. He resided in several temples before moving to Shishuang Temple.
Gatha on Reading Sutras by Moonlight: 'Before the tongue moves, the beauty of the words is revealed, five thousand volumes are perused in an instant. If you say you'll wait for the moon to reopen the book, I dare say you won't understand it even in the year of the donkey.'
In his later years, he built a hermitage called Zixia Hermitage. Chancellor Zhao Kui, while living in seclusion at home, once invited the Zen Master to discuss the Dharma. On the twenty-third day of the eighth month of the Yimao year (1255) of the Baoyou reign of Emperor Lizong, the Zen Master wrote a gatha: 'Sixty-nine years, a great dream. Returning, farewell, farewell.' After writing, he passed away peacefully, and a pagoda was built for him at Zixia Hermitage.
Zen Master Gufeng Dexiu of Nangshan Mountain in Xinghua Prefecture
Was the son of the Chen family of Lianjiang in Fuzhou. He was tonsured at Hanshan Temple in Suzhou. During an assembly, he cited a question a monk asked Zen Master Xuefeng: 'What is the first sentence?' Zen Master Xuefeng remained silent for a long time. The monk told Zen Master Changsheng about this, and Zen Master Changsheng said: 'This is the second sentence.' Zen Master Xuefeng asked the monk to ask Zen Master Changsheng: 'What is the first sentence?' Zen Master Changsheng said: 'Blue sky, blue sky.' Zen Master Dexiu said: 'These two old Zen Masters, bringing it up like this, is heartbreaking. If it's the first sentence, I'm afraid they haven't even dreamed of it.' If someone asks Zen Master Yishan: 'What is the first sentence?' Just tell him: 'The sword has been gone for a long time.'
During an assembly, Zen Master Zhenjing said: 'The ascetic's stone is covered with moss, and Throw-Pen Peak is entangled with creeping plants. In Luohan Temple, three practitioners pass through in a year. In Guizong Temple, they drink tea after meditation.' Zen Master Dexiu said: 'Does the assembly want to understand? Listen to my verse: When the sky is clear, the sun comes out; when it rains, the ground gets wet. I've said everything, but I'm afraid you won't believe it.'
The twentieth generation after Dajian Huineng (the Sixth Patriarch Huineng)
Dharma successor of Zen Master Jing of Huazang
Zen Master Shiweng Yu of Xuefeng in Fuzhou Prefecture
Gatha in Praise of Xuefeng Pagoda: 'Entering Min early, more than forty years have passed, living in a hut in front of Elephant Bone Cliff. Who says it's after the KaiPing era (907-911), the spring fields are plowed through smoke and rain.'
Zen Master Xijiang Mou of Tiantong Temple in Ningbo Prefecture
被敕住天童。歷四十年。貌枯瘁。蒞眾孤峻。機語峭㧞。音如洪鐘。理宗朝。三被寵錫。其示眾曰。春日晴。黃鸝鳴。最親切。誰解聽。癡絕主玉幾時。嘗寄偈。有千丈飛流氣象新。巖前一吼盡無塵之句。將入滅顧侍僧曰。一笑翻身。日面月面。遂閣筆而逝。
徑山玨禪師法嗣
杭州府中竺空巖有禪師
室中嘗垂語曰。黃金鑄就鐵。真人東海涌。嘗頌曰。錦衣公子醉田家。熟睡柴床日未斜。熱渴呼漿無所得。便將玉帶換甌茶。
杭州府凈慈千瀨善慶禪師
嚴陵彭氏子。丱歲而孤。萍蹤無寄。就舅氏業儒。往見懷楚。楚知為法器。問。能出家否。師曰。固本願耳。楚遂度之。爰具戒品。律身甚嚴。遍歷諸方無所證。后聞荊叟主凈慈。遂往親依。一日聞舉洞山麻三斤話。忽悟深旨。出世宜興保安。次遷嘉禾天寧。后陛凈慈。嘗著扶宗顯正論。仁宗覽而嘉之。賜金襕袈裟。徽號慧光普照文明通辯。及謝事。築室曰歸休。宴息其間泊如也。元至元戊寅八月三日化去。壽七十九。
靈隱泉禪師法嗣
金華府寶林無機禪師
上堂。舉妙喜頌圓覺。居一切時不起妄念。于諸妄心亦不息滅。住妄想境不加了知。于無了知不辨真實曰。荷葉團團團似鏡。菱角尖尖尖似錐。風吹
【現代漢語翻譯】 現代漢語譯本 被敕令住持天童寺。經歷了四十年。容貌枯槁憔悴。管理大眾時顯得孤僻嚴峻。開示的言語精闢挺拔。聲音洪亮如鐘。理宗皇帝在位期間（1224-1264）曾多次給予賞賜。他開示大眾說：『春日晴朗，黃鸝鳴叫，最為親切，誰能理解傾聽？』 癡絕道欽禪師在位時，曾經寄送偈語，其中有『千丈飛流氣象新，巖前一吼盡無塵』的句子。臨近圓寂時，他回頭對侍奉的僧人說：『一笑翻身，日面月面。』 於是放下筆而逝世。
徑山玨禪師的法嗣
杭州府中竺空巖有禪師
禪房中曾經垂示言語說：『黃金鑄就鐵，真人東海涌。』 曾經作頌說：『錦衣公子醉田家，熟睡柴床日未斜。熱渴呼漿無所得，便將玉帶換甌茶。』
杭州府凈慈千瀨善慶禪師
是嚴陵彭氏的兒子，年幼時就成了孤兒。像浮萍一樣沒有依靠，就去舅舅家學習儒學。前往拜見懷楚禪師，懷楚禪師知道他是佛法的器才，問：『能出家嗎？』 禪師說：『這本來就是我的願望。』 懷楚禪師於是為他剃度。之後受具足戒，持戒律非常嚴格。遊歷各處寺廟沒有開悟。後來聽說荊叟禪師住持凈慈寺，於是前去親近依止。一天，聽到荊叟禪師舉洞山良價禪師的『麻三斤』的話頭，忽然領悟了其中深刻的含義。後來住持宜興保安寺，之後遷往嘉禾天寧寺，最後奉旨住持凈慈寺。曾經著有《扶宗顯正論》。仁宗皇帝看了之後非常讚賞，賜予金襕袈裟，賜予的徽號是慧光普照文明通辯。等到辭去住持的職務，建造房屋叫做歸休庵，在其中安然休息。元朝至元戊寅年（1278）八月三日圓寂，享年七十九歲。
靈隱泉禪師的法嗣
金華府寶林無機禪師
上堂說法。引用妙喜禪師讚頌圓覺經的偈語：『居一切時不起妄念，于諸妄心亦不息滅，住妄想境不加了知，于無了知不辨真實。』 說：『荷葉團團團似鏡，菱角尖尖尖似錐。風吹』
【English Translation】 English version He was ordered to reside at Tiantong Monastery. He lived there for forty years. His appearance was withered and haggard. He was solitary and stern in managing the community. His words were sharp and concise. His voice was like a resounding bell. During the reign of Emperor Lizong (1224-1264), he was honored with imperial gifts three times. He instructed the assembly, saying, 'On a clear spring day, the orioles sing, most intimately. Who can understand and listen?' When Zen Master Chijue was in charge, he once sent a verse, which included the line, 'A thousand-foot waterfall presents a new scene; a roar before the cliff eliminates all dust.' As he was about to pass away, he turned to the attending monks and said, 'A smile, a turn of the body, the sun-face, the moon-face.' Then he put down his pen and passed away.
Successor of Zen Master Jingshan Jue
Zen Master You of Kongyan Temple in Hangzhou Prefecture
He once gave a saying in his room: 'Gold is cast into iron; the true man emerges from the Eastern Sea.' He once composed a verse: 'A brocade-clad young master is drunk in a farmer's house, sound asleep on a straw bed, the sun not yet setting. Thirsty and calling for a drink, but finding none, he exchanges his jade belt for a bowl of tea.'
Zen Master Shanqing of Qianlai, Jingci Monastery, Hangzhou Prefecture
He was the son of the Peng family of Yanling, orphaned at a young age. Drifting like duckweed without a place to rely on, he went to his uncle's to study Confucianism. He went to see Zen Master Huaichu, who knew he was a vessel for the Dharma and asked, 'Can you become a monk?' The Zen master said, 'It is my original wish.' Huaichu then tonsured him. He then received the full precepts, adhering to the precepts very strictly. He traveled to various monasteries without enlightenment. Later, he heard that Zen Master Jingsou was in charge of Jingci Monastery, so he went to be close to and rely on him. One day, he heard Jingsou raise the 'three pounds of flax' of Dongshan Liangjie, and suddenly understood the profound meaning. Later, he resided at Bao'an Monastery in Yixing, then moved to Tianning Monastery in Jiahe, and finally was ordered to reside at Jingci Monastery. He once wrote 'A Treatise on Supporting the Tradition and Manifesting the Correct View.' Emperor Renzong read it and praised it, bestowing a gold-embroidered kasaya and the honorary title of 'Wisdom Light Universally Illuminating, Civilized and Eloquent.' When he retired from his duties, he built a room called Guixiu Hermitage, where he rested peacefully. He passed away on the third day of the eighth month of the year Wuyin (1278) of the Zhiyuan era of the Yuan Dynasty, at the age of seventy-nine.
Successor of Zen Master Quan of Lingyin
Zen Master Wuji of Baolin Monastery in Jinhua Prefecture
Ascending the Dharma hall, he quoted Zen Master Miaoxi's verse praising the Yuanjue Sutra: 'Dwelling at all times without arising deluded thoughts, not ceasing from all deluded minds, dwelling in the realm of delusion without adding knowledge, not distinguishing truth from non-knowledge.' He said, 'The lotus leaf is round, round like a mirror; the water chestnut is sharp, sharp like an awl. The wind blows'
柳絮毛毬走。雨打梨華蛺蝶飛。師曰。妙喜可謂桃花李花。總成一家。雙林則不然。客舍并州已十霜。歸心日夜憶咸陽。無端更度桑乾水。卻望并州是故鄉。
上堂。蘆花對蓼紅。木落山露骨。彷彿揚州。依希越國。拈拄杖卓一下曰。為君卓破精靈窟。無位真人赤骨律。
黃龍開禪師法嗣
杭州府護國臭庵宗禪師
上堂。舉豐干謂寒山拾得曰。你與我去游五臺。便是我同流。寒山曰。你去游五臺作么。干曰。禮拜文殊。山曰。你不是我同流。師曰。豐干開口。不在舌頭上。寒山同坑無異土。檢點將來。兩個駝子廝撞著。世上由來無直人。
上堂。舉岳林振示眾。市袋口開。還有買底么。僧曰。有。林曰。不作賤。不作貴。你作么生買。僧無語。林曰。老僧失利。師曰。岳林設個問端。也甚奇特。及至被人道個有字。直得東遮西掩。囊藏不迭。護國今日布袋口開。還有買底么。良久曰。闌干雖共倚。山色不同觀。
杭州府慧云無傳祖禪師
上堂。佛佛廣說。大智莫能知。祖祖相傳。凡情距能測。先天后地。成壞長存。入死出生。去來不變。於斯薦得。已涉支離。其或未然。山僧更為下個註腳。以拂子擊禪床曰。啼得血流無用處。不如緘口過殘春。
溫州府華藏瞎驢無
【現代漢語翻譯】 現代漢語譯本 柳絮毛毬（毛茸茸的球狀柳絮）飄飛，雨打在梨花上，蛺蝶（蝴蝶）飛舞。師父說：『妙喜（禪宗術語，指頓悟的喜悅）可以說是桃花李花，總成一家。』雙林（指佛教創始人釋迦牟尼涅槃的地方）則不然，『客舍并州已十霜（公元857年），歸心日夜憶咸陽（公元857年）。無端更度桑乾水（公元857年），卻望并州是故鄉（公元857年）。』
上堂說法。蘆花對著蓼（一種水草）花紅，樹葉凋落山石顯露。彷彿是揚州，依稀是越國。拿起拄杖敲擊一下說：『為你們敲破精靈窟，無位真人（指不執著于任何地位的真我）赤骨律（形容非常清貧）。』
黃龍開禪師的法嗣
杭州府護國臭庵宗禪師
上堂說法。舉豐干（唐代天臺山國清寺僧人）對寒山（唐代詩僧）、拾得（唐代詩僧）說：『你與我去游五臺山，便是我的同道。』寒山說：『你去游五臺山做什麼？』豐干說：『禮拜文殊（文殊菩薩，象徵智慧）。』寒山說：『你不是我的同道。』師父說：『豐干開口，不在舌頭上。寒山同坑無異土，仔細檢查起來，兩個駝子互相撞著。世上本來就沒有正直的人。』
上堂說法。舉岳林振（禪師名號）向大眾開示，『市袋口開，還有買的嗎？』僧人說：『有。』岳林說：『不賤賣，也不貴賣，你打算怎麼買？』僧人無語。岳林說：『老僧虧本了。』師父說：『岳林設了個問端，也甚是奇特。等到被人說了一個「有」字，就忙得東遮西掩，像要把錢袋藏起來一樣。護國我今天布袋口開，還有買的嗎？』良久說：『闌干雖然一起靠著，看到的山色卻各不相同。』
杭州府慧云無傳祖禪師
上堂說法。佛佛廣說，大智慧也無法完全知曉。祖祖相傳，凡夫俗情難以測度。先天后地，成壞長存。入死出生，去來不變。如果在這裡領悟，就已經落入分別。如果還沒有領悟，山僧我再加個註解。用拂子擊打禪床說：『啼得血流也無用處，不如閉口度過殘春。』
溫州府華藏瞎驢無
【English Translation】 English version Willow catkins fly like cotton balls. Rain beats against pear blossoms, butterflies flutter. The master said, 'Miaoxi (Chan term, referring to the joy of sudden enlightenment) can be said to be peach blossoms and plum blossoms, all of one family.' But Shuanglin (referring to the place where the founder of Buddhism, Shakyamuni, entered Nirvana) is not like that, 'As a guest in Bingzhou for ten years (857 AD), my heart day and night remembers Xianyang (857 AD). For no reason, I cross the Sanggan River again (857 AD), but look back at Bingzhou as my hometown (857 AD).'
Ascending the hall to preach. Reed flowers face red smartweed, leaves fall and mountain bones are exposed. It seems like Yangzhou, vaguely like Yue country. He picked up his staff and struck it once, saying, 'For you, I break the spirit cave, the True Man without Position (referring to the true self without attachment to any position) is stark naked.'
Successor of Zen Master Huanglong Kai
Zen Master Chou'an Zong of Huguo Temple in Hangzhou Prefecture
Ascending the hall to preach. He cited Fenggan (a monk of Guoqing Temple on Mount Tiantai in the Tang Dynasty) saying to Hanshan (a Tang Dynasty poet-monk) and Shide (a Tang Dynasty poet-monk), 'If you go with me to visit Mount Wutai, you will be my fellow.' Hanshan said, 'What are you going to Mount Wutai for?' Fenggan said, 'To pay homage to Manjusri (Manjusri Bodhisattva, symbolizing wisdom).' Hanshan said, 'You are not my fellow.' The master said, 'Fenggan speaks, not on the tongue. Hanshan is from the same pit, with no different soil. If you examine it carefully, two hunchbacks bump into each other. There has never been an upright person in the world.'
Ascending the hall to preach. He cited Yuelin Zhen (Zen master's name) instructing the assembly, 'The market bag is open, is there anyone buying?' A monk said, 'Yes.' Yuelin said, 'Not selling cheap, nor selling expensive, how do you intend to buy?' The monk was speechless. Yuelin said, 'The old monk has lost money.' The master said, 'Yuelin set up a question, which is also very peculiar. When someone said the word 'yes', he was so busy covering up, as if he wanted to hide his money bag. Huguo, I open the bag today, is there anyone buying?' After a long silence, he said, 'Although we lean on the railing together, the mountain scenery we see is different.'
Zen Master Wuchuan Zu of Huiyun Temple in Hangzhou Prefecture
Ascending the hall to preach. Buddha after Buddha speaks extensively, great wisdom cannot fully know. Patriarch after patriarch transmits, ordinary feelings are difficult to fathom. Before heaven and after earth, formation and destruction coexist. Entering death and being born, going and coming are unchanging. If you understand here, you have already fallen into discrimination. If you have not yet understood, I, the mountain monk, will add a note. He struck the Zen bed with a whisk and said, 'Crying blood is useless, it is better to close your mouth and spend the remaining spring.'
Wenzhou Prefecture Huazang Blind Donkey Wu
見禪師
舉興化打克賓話。頌曰。興化打克賓。言親語亦親。棒頭如雨點。敲出玉麒麟。
杭州府放牛余居士
淳祐間。參無門。凡有問。門皆劈面截住曰。不是不是。及見臭庵曰。吾師何所見。敢對人天顛倒是非耶。庵曰。我在無門處。無法可得。無道可傳。只得兩個字。士曰。是甚兩字。庵曰。不是不是。士大悟。始知無門為人處。嘗設是非關。以見所得。其言曰。直指人心。見性成佛。迴光返照。迥絕遮攔。才擬思量。白雲萬里。逢人品藻。遇物雌黃。重古輕今。貴耳賤目。任伊卜度沉吟。未夢見是非關在。作么生透。且看。如何是第一義。對答不得打折齒。卻逞神通暗渡江。有分奔波不近貴。將心來與你安。大痛無聲徹骨寒。摘葉尋枝非好手。西天依舊黑漫漫。有佛處不得住。燕子銜將春色去。杜宇鳴時雪滿天。落紅萬點相思雨。無佛處急走過。覺皇寶殿不肯坐。修行六載出山來。方信斧頭是鐵做。
安吉州沈道婆問。是非關有幾句。士曰。有四句。婆曰。四句作么生舉。士曰。第一句。有是有非則不可。第二句。無是無非又不可。第三句。是是非非也不可。第四句。非是是非亦不可。若離得此四句。始見本地風光。曰我離得否。士曰。汝離不得。曰人人有分。我何離不得。士曰。
【現代漢語翻譯】 現代漢語譯本 見禪師
引用興化禪師棒打克賓禪師的典故。頌詞說：興化棒打克賓，言語親切，棒頭如雨點般落下，敲打出玉麒麟。
杭州府放牛的余居士
在淳祐年間（1241-1252）參訪無門禪師。凡有提問，無門禪師總是劈頭蓋臉地截住說：『不是，不是。』等到見到臭庵禪師時，余居士問：『我的老師您有什麼見解，竟敢對人天顛倒是非呢？』臭庵禪師說：『我在無門禪師處，無法可得，無道可傳，只得到兩個字。』余居士問：『是什麼兩個字？』臭庵禪師說：『不是，不是。』余居士因此大悟，才知道無門禪師的為人處世。他曾經設立是非關，用來檢驗人們的所得。他的言論說：『直指人心，見性成佛，迴光返照，迥絕遮攔。才稍微思量，就已是白雲萬里。逢人就品評，遇物就挑剔。重古輕今，貴耳賤目。任憑你卜卦推測，沉吟不決，也休想夢見是非關在哪裡。』要怎麼才能透過去呢？且看，什麼是第一義？回答不上來就打掉牙齒。卻逞著神通暗中渡江，有緣分的人奔波勞碌卻不接近權貴。將心拿來與你安，大痛無聲徹骨寒。摘葉尋枝不是好手，西天依舊黑漫漫。有佛的地方不得停留，燕子銜著春色飛去。杜鵑鳥鳴叫的時候，雪花漫天飛舞，落紅萬點，如同相思的雨。無佛的地方趕緊走過，覺皇寶殿也不肯坐。修行六年出山來，才相信斧頭是鐵做的。
安吉州的沈道婆問：『是非關有幾句？』余居士說：『有四句。』沈道婆問：『四句怎麼說？』余居士說：『第一句，有是有非則不可。第二句，無是無非又不可。第三句，是是非非也不可。第四句，非是是非亦不可。如果能離開這四句，才能見到本地風光。』沈道婆問：『我能離開嗎？』余居士說：『你離不開。』沈道婆問：『人人都有份，我為什麼離不開？』余居士說：『 '
【English Translation】 English version Seeing a Zen Master
Referring to the story of Xinghua (Zen Master) hitting Kebin (Zen Master). The verse says: Xinghua hits Kebin, words are intimate, the staff falls like raindrops, knocking out a jade Qilin (mythical Chinese creature).
Layman Yu, a cowherd from Hangzhou Prefecture
During the Chunyou period (1241-1252), he visited Zen Master Wumen. Whenever he asked a question, Zen Master Wumen would always cut him off abruptly, saying: 'No, no.' When he met Zen Master Chouan, Layman Yu asked: 'What is your understanding, Master, that you dare to reverse right and wrong for humans and gods?' Zen Master Chouan said: 'At Zen Master Wumen's place, there is no Dharma to be obtained, no Dao to be transmitted, only these two words.' Layman Yu asked: 'What two words?' Zen Master Chouan said: 'No, no.' Layman Yu then had a great enlightenment, and realized Zen Master Wumen's way of being. He once set up a 'Gate of Right and Wrong' to examine people's attainments. His words say: 'Directly pointing to the human mind, seeing one's nature and becoming a Buddha, turning the light inward and reflecting, completely cutting off obstacles. As soon as you think about it, it's already ten thousand miles of white clouds. Criticizing people when you meet them, finding fault with things. Valuing the past and belittling the present, valuing what you hear and devaluing what you see. No matter how much you divine and ponder, you won't even dream of where the Gate of Right and Wrong is.' How can you pass through it? Look, what is the First Principle? If you can't answer, I'll knock out your teeth. Yet you show off your supernatural powers to cross the river in secret, those who have affinity toil but do not get close to the powerful. Bring your heart and I will settle it for you, great pain is silent and pierces the bones. Picking leaves and searching for branches is not a good skill, the Western Heaven is still dark and boundless. Do not stay where there is a Buddha, swallows carry away the spring. When the cuckoo cries, snow fills the sky, fallen red petals, like rain of longing.' Hurry past where there is no Buddha, unwilling to sit in the Jeweled Hall of the Awakened Emperor. After six years of cultivation, I came out of the mountain, only to believe that the axe is made of iron.
Shen Daopo from Anji Prefecture asked: 'How many lines are there in the Gate of Right and Wrong?' Layman Yu said: 'There are four lines.' Shen Daopo asked: 'How are the four lines expressed?' Layman Yu said: 'The first line, to have right and wrong is unacceptable. The second line, to have neither right nor wrong is also unacceptable. The third line, to have right that is not right is also unacceptable. The fourth line, to have wrong that is not wrong is also unacceptable. If you can leave these four lines, you can see the local scenery.' Shen Daopo asked: 'Can I leave them?' Layman Yu said: 'You cannot leave them.' Shen Daopo asked: 'Everyone has a share, why can't I leave them?' Layman Yu said: '
嫁雞逐雞飛。嫁狗逐狗走。曰如何是本地風光。士曰。月子彎彎照幾洲。幾人歡喜幾人愁。曰不問者個風光。士曰。問那個風光。曰無男女相底。士曰。既無男女相。問甚是非關。曰別有向上事也無。士曰。有。曰如何是向上事。士曰。馬蝗丁住鷺鷥腳。你上天時我上天。
囊山秀禪師法嗣
福州府鼓山皖山正凝禪師
舒州太湖李氏子。年十七。二親俱喪。投黃州雙泉道瑛剃落。旋受具于鄂渚開元。首參三祖環庵璉。次參鐘山癡絕沖。長蘆南山哲。皆不契。后參雙塔無明性。明問。達磨九年面壁。意旨如何。師曰。有理難伸。明劈胸一拳。師忽有省。乃曰。我生平用底。遭者老漢一拳。瓦解冰消了也。入閩禮孤峰。峰舉狗子無佛性話。師不能答。逾半載。乃得臻閫奧。呈頌曰。趙州道無。箭不虛發。筑著磕著。全活全殺。峰曰。你也得只是未在。一日峰舉德山見龍潭話問。那裡是德山親到處。師以手掩峰口。曰潭不見龍不現。全身已在空王殿。夢迴忽聽曉鶯啼。春風落盡桃華片。峰曰。汝今日方知泗洲大聖。不在揚州出現。遂俾侍香。洎峰遷西禪囊山。師皆隨侍。峰歸寂。往登石鼓。次依雪峰雙林。果居板首。寶祐丁巳。出世福州釣臺。遷萬歲。久之。太傅賈平章。請住鼓山。
上堂。入院
【現代漢語翻譯】 現代漢語譯本： 嫁雞就跟著雞飛，嫁狗就跟著狗走。問：『什麼是本地風光？』士說：『月亮彎彎地照耀著各個洲，幾個人歡喜幾個人愁。』問：『我不問這個風光。』士說：『問哪個風光？』問：『沒有男女之相的。』士說：『既然沒有男女之相，問什麼是非關？』問：『另外有向上之事嗎？』士說：『有。』問：『如何是向上之事？』士說：『螞蟥叮住鷺鷥的腳，你上天時我上天。』
囊山秀禪師的法嗣
福州府鼓山皖山正凝禪師
是舒州太湖李氏之子。十七歲時，父母雙亡，投奔黃州雙泉道瑛剃度出家。不久在鄂渚開元受具足戒。最初參訪三祖環庵璉，接著參訪鐘山癡絕沖、長蘆南山哲，都不契合。後來參訪雙塔無明性，無明性問：『達摩（Bodhidharma，印度禪宗始祖）九年面壁，意旨如何？』禪師說：『有理難伸。』無明性劈胸就是一拳，禪師忽然有所領悟，於是說：『我平生所用的，被這老漢一拳，瓦解冰消了。』入閩禮拜孤峰，孤峰舉『狗子無佛性』的話頭，禪師不能回答。過了半年多，才得以深入堂奧。呈頌說：『趙州（Zhaozhou，唐代禪師）道無，箭不虛發，筑著磕著，全活全殺。』孤峰說：『你也得到了，只是還不到家。』一天，孤峰舉德山（Deshan，唐代禪師）見龍潭（Longtan，唐代禪師）的話問：『哪裡是德山親到之處？』禪師用手摀住孤峰的口，說：『潭不見龍不現，全身已在空王殿。夢迴忽然聽見曉鶯啼叫，春風吹落了桃花片。』孤峰說：『你今天才知道泗洲大聖，不在揚州出現。』於是讓他侍奉香火。等到孤峰遷往西禪囊山，禪師都跟隨侍奉。孤峰圓寂后，前往登上石鼓山，接著依止雪峰雙林，在果寺擔任板首。寶祐丁巳年（1257年），出世在福州釣臺，遷往萬歲寺。很久之後，太傅賈平章，請他住持鼓山。
上堂說法，入院。
【English Translation】 English version: Marry a chicken, follow the chicken to fly. Marry a dog, follow the dog to walk. Asked: 'What is the local scenery?' The scholar said: 'The crescent moon shines on several continents, some people are happy and some are sad.' Asked: 'I'm not asking about this scenery.' The scholar said: 'Which scenery are you asking about?' Asked: 'Without the appearance of male and female.' The scholar said: 'Since there is no appearance of male and female, what right and wrong are you asking about?' Asked: 'Is there anything else to strive for?' The scholar said: 'Yes.' Asked: 'What is the matter of striving upwards?' The scholar said: 'The leech clings to the heron's foot, when you go to heaven, I go to heaven.'
Successor of Zen Master Nangshan Xiu
Zen Master Zhengning of Wanshan, Gushan, Fuzhou Prefecture
He was the son of the Li family of Taihu, Shuzhou. At the age of seventeen, both parents died, and he went to Huangzhou Shuangquan Daoying to be tonsured. Soon after, he received the full precepts at Kaiyuan in Ezhu. He first visited Huan'an Lian of the Third Ancestor, then visited Chijue Chong of Zhongshan and Nanshan Zhe of Changlu, but none of them were in accord. Later, he visited Wuming Xing of Shuangta. Wuming asked: 'What is the meaning of Bodhidharma (達磨, Indian founder of Zen Buddhism) facing the wall for nine years?' The Zen master said: 'It is difficult to express the truth.' Wuming gave him a punch in the chest, and the Zen master suddenly realized something, so he said: 'What I have used in my life has been shattered by this old man's punch.' He entered Min to pay homage to Gufeng. Gufeng raised the topic of 'A dog has no Buddha-nature,' and the Zen master could not answer. After more than half a year, he was able to delve into the depths. He presented a eulogy saying: 'Zhaozhou (趙州, Tang Dynasty Zen master) said no, the arrow never misses, hitting and bumping, completely alive and completely killed.' Gufeng said: 'You have also obtained it, but you are not quite there yet.' One day, Gufeng raised the words of Deshan (德山, Tang Dynasty Zen master) seeing Longtan (龍潭, Tang Dynasty Zen master) and asked: 'Where is the place where Deshan personally arrived?' The Zen master covered Gufeng's mouth with his hand and said: 'The pond does not see the dragon, it does not appear, the whole body is already in the Kongwang Hall. Waking up from a dream, I suddenly heard the oriole chirping, and the spring breeze blew away the peach blossoms.' Gufeng said: 'Today you know that the Great Sage of Sizhou does not appear in Yangzhou.' So he asked him to serve the incense. When Gufeng moved to Xichan Nangshan, the Zen master followed and served. After Gufeng passed away, he went to Dengshigu Mountain, and then relied on Xuefeng Shuanglin, serving as the head of the board in Guo Temple. In the Ding Si year of Baoyou (1257 AD), he appeared in Diaotai, Fuzhou, and moved to Wansui Temple. After a long time, Grand Tutor Jia Pingzhang invited him to preside over Gushan.
Ascending the hall to preach the Dharma, entering the monastery.
方三日。追陪人事忙。燈籠與露柱。密密細商量。且道。商量個甚麼。拍禪床曰。昨夜碧天風浪靜。一輪明月映螺江。
上堂。六月旦夏巳中。荷華開水面。荔子映山紅。無位真人。處處相逢。擬議雲山千萬重。
鼓山入院上堂。拈拄杖曰。飏下住山鈯斧。拈起國師聖箭。卓一卓曰。一簇破三關。機鋒如掣電。左右逢原。全機殺活。直得大頂峰小頂峰。望空斫額。白雲亭涌泉亭。笑里點頭。正與么時。且道。功歸何所。靠拄杖曰。雕弓已掛狼煙息。萬國來朝賀太平。
示眾。萬機不到。千聖攢眉。正令當行。阿誰敢擬。便恁么會。已落第二義諦。大似望梅林止渴。有甚快意處。衲僧家。將黑豆子。換人眼睛。把斷貫索。穿人鼻孔。未為分外。且道。衲僧見個甚麼道理。卓拄杖曰。選佛若無如是眼。宗風那得到於今。
舉雪峰示眾曰。此事不從唇吻得。不從黃卷上得。不從諸方老宿得。合從甚麼處得。也須子細話。頌曰。一滴真珠紅潑醅。慇勤相勸兩三回。到頭欲盡東君意。吞卻臨行上馬杯。
將終。集兩序示遺誠。索筆書偈曰。八十四年。一夢相似。夢破還空。也無些事。端坐而逝。
金華府雙林一衲介禪師
題傅大士像曰。非儒非道亦非禪。杜撰修行忒可憐。擔閣一身
【現代漢語翻譯】 現代漢語譯本：
三天的時間過去了，應酬交際非常繁忙，燈籠和石柱（露柱，寺廟中常見的石柱）也在悄悄地、仔細地商量著什麼。那麼，它們在商量什麼呢？（禪師）拍了一下禪床說：『昨夜碧空萬里，風平浪靜，一輪明月倒映在螺江之上。』 上堂開示：六月初一，夏至時節，荷花在水面上盛開，荔枝映襯著山巒一片火紅。無位真人（指不執著于任何名相，證悟真如自性的人），處處都能相逢。如果妄加揣測，就會像雲山一樣重重疊疊，難以看清真相。 鼓山（地名）入院上堂開示：拈起拄杖說：『放下住山（指主持寺院）的鈯斧（比喻住持的責任），拿起國師（指受皇帝尊崇的禪師）的聖箭（比喻銳利的禪機）。』卓杖一下說：『一舉突破三重關隘，禪機鋒利如閃電。』左右逢源，完全掌握機鋒的運用，能夠隨機應變，直使得大頂峰、小頂峰都對著天空叩頭。白雲亭、涌泉亭也在微笑中點頭讚許。正在這個時候，那麼，這份功勞應該歸於何處呢？』靠著拄杖說：『雕弓已經掛起，戰爭的硝煙已經平息，萬國來朝，慶賀太平盛世。』（比喻禪師的教化平息了內心的煩惱，帶來了內心的平靜。） 開示大眾：萬種思慮都達不到，千聖（指眾多的聖人）也為此緊鎖眉頭。正令（指佛法的正法）施行的時候，誰敢妄加揣測？如果就這樣理解，就已經落入了第二義諦（指方便說，非究竟真理）。就像望著梅林止渴一樣，有什麼真正的快意呢？出家人，用黑豆子（比喻虛假的東西）換取別人的眼睛（比喻智慧），用繩索穿過別人的鼻孔（比喻控制），這還算不上過分。那麼，出家人看到了什麼道理呢？』卓杖一下說：『如果選擇佛陀沒有這樣的眼力，宗門（指禪宗）的宗風怎麼能夠流傳到今天呢？』 引用雪峰禪師的開示說：『這件事不是從口頭上可以得到的，不是從書本上可以得到的，不是從各處老宿（指年長的僧人）那裡可以得到的，那麼應該從什麼地方得到呢？』也需要仔細體會。頌曰：『一滴真珠紅艷如酒，慇勤勸飲兩三回。最終想要領會春神（東君）的意旨，就應該吞下臨行前的上馬杯（餞行酒）。』 臨終之際，召集兩序大眾（指寺院中的僧眾）留下遺言，拿起筆寫下偈語說：『八十四年，就像一場夢一樣。夢醒之後一切皆空，也沒有什麼事情。』然後端坐而逝。 金華府雙林寺一衲介禪師 題傅大士（南北朝時期的居士，精通佛理）像：『非儒非道也非禪，杜撰修行太可憐。耽擱了一生。』
【English Translation】 English version:
Three days have passed, and social engagements are bustling. The lanterns and the dew pillar (a common stone pillar in temples) are also secretly and carefully discussing something. So, what are they discussing? (The Chan master) slapped the Zen bed and said: 'Last night, the blue sky was clear and the wind and waves were calm. A round moon was reflected on the Luo River.' Ascending the hall for instruction: The first day of June, the summer solstice, lotus flowers bloom on the water, and lychees reflect the mountains in a fiery red. The True Person without Position (referring to one who is not attached to any names or forms, and has realized the true nature of Suchness) can be encountered everywhere. If one speculates wildly, it will be like layers upon layers of clouds and mountains, making it difficult to see the truth. Entering the Drum Mountain (place name) monastery and ascending the hall for instruction: Picking up the staff, he said: 'Putting down the adze (metaphor for the responsibilities of the abbot) for residing in the mountain (referring to presiding over the monastery), picking up the sacred arrow (metaphor for sharp Chan insights) of the National Teacher (referring to a Chan master honored by the emperor).' Striking the staff once, he said: 'Breaking through three barriers in one fell swoop, the sharpness of Chan is like lightning.' Meeting the source on both sides, fully grasping the use of the opportunity, being able to adapt to changes, making the Great Summit Peak and the Small Summit Peak bow their heads to the sky. Baiyun Pavilion and Yongquan Pavilion also nod in approval with a smile. At this very moment, then, to whom should this merit be attributed?' Leaning on the staff, he said: 'The carved bow has been hung up, the smoke of war has subsided, and all nations come to pay tribute, celebrating a peaceful and prosperous age.' (Metaphor for the Chan master's teachings pacifying inner煩惱 and bringing inner peace.) Instructing the assembly: Ten thousand thoughts cannot reach it, and a thousand sages (referring to numerous sages) also frown at this. When the True Command (referring to the true Dharma of Buddhism) is being carried out, who dares to speculate wildly? If you understand it in this way, you have already fallen into the Second Truth (referring to expedient teachings, not ultimate truth). It's like quenching thirst by looking at a plum forest, what real pleasure is there? Monks, using black beans (metaphor for false things) to exchange for people's eyes (metaphor for wisdom), using ropes to pierce people's nostrils (metaphor for control), this is not even excessive. So, what principle have the monks seen?' Striking the staff once, he said: 'If there are no such eyes to select Buddhas, how can the lineage (referring to the Zen school) of the school be passed down to this day?' Quoting Zen Master Xuefeng's instruction, he said: 'This matter cannot be obtained from the lips, cannot be obtained from books, cannot be obtained from old monks (referring to elderly monks) everywhere, so where should it be obtained?' It also needs to be carefully experienced. A verse says: 'A drop of pearl is as red as wine, earnestly persuading you to drink it two or three times. In the end, if you want to understand the intention of the spring god (Dongjun), you should swallow the farewell cup before leaving.' On his deathbed, he summoned the two assemblies (referring to the monks in the monastery) to leave his last words, picked up a pen and wrote a verse saying: 'Eighty-four years, like a dream. After the dream wakes up, everything is empty, and there is nothing.' Then he sat upright and passed away. Chan Master Yi Na Jie of Shuanglin Temple in Jinhua Prefecture Inscribing the image of Layman Fu Daishi (a lay Buddhist in the Northern and Southern Dynasties who was well-versed in Buddhist principles): 'Neither Confucian nor Taoist nor Chan, fabricating practice is too pitiful. Wasting a lifetime.'
三不了。至今八百有餘年。
海西海禪師法嗣
順天府大慶壽寺中和璋禪師
室中示徒。或握木劍。或執錦蛇。因海云簡。參問。某甲不來而來。作么生相見。師曰。參須實參。悟須實悟。莫打野榸。曰因擊火迸散。乃知眉橫鼻直。師曰。吾此處別。曰如何表信。師曰。吾牙是一口骨。耳乃兩片皮。曰將謂別有。師曰。錯。簡喝曰。草賊大敗。師便休。次日。師舉臨濟兩堂首座齊下喝。至賓主歷然話。問曰。與么說話。汝作么生會。簡曰。打破秦時鏡。磨尖上古錐。龍飛霄漢外。何必更針錐。師曰。汝只得其機。不得其用。簡便掀倒禪床。師曰。途路之樂。終未到家。簡與一掌曰。精靈千載野狐窟。看破如今不直錢。師打一拂曰。汝只得其用。不得其體。簡進前曰。青山聳寒色。月照一溪春。師曰。汝只得其體。不得其智。簡曰。流水自東西。落華無向背。師曰。汝雖善語言三昧。要且沒交涉。簡豎拳拍一拍。直得丈室震動。師曰。如是如是。簡拂袖便出。
葛廬覃禪師
舉僧問石溪。如何是佛。溪曰。矮子看戲話。頌曰。巍巍丈六紫金容。百戲場中有變通。矮子看來眉卓豎。鐵錐無孔舞春風。
續燈正統卷之七 卍新續藏第 84 冊 No. 1583 續燈正統
【現代漢語翻譯】 三不了。至今八百有餘年。
海西海禪師法嗣
順天府大慶壽寺中和璋禪師
室中向弟子開示，有時握著木劍，有時拿著錦蛇。因為海云簡前來參問：『某甲（對自己的謙稱）不來而來，要如何相見？』中和璋禪師說：『參禪要實在地參，開悟要實在地悟，不要胡亂猜測。』海云簡說：『因為擊火迸散，才知道眉毛橫長，鼻子直立。』中和璋禪師說：『我這裡不同。』海云簡說：『如何表明信任？』中和璋禪師說：『我的牙齒是一口骨頭，耳朵是兩片皮。』海云簡說：『還以為有什麼特別的。』中和璋禪師說：『錯了。』海云簡大喝一聲說：『草寇大敗。』中和璋禪師便停止了辯論。第二天，中和璋禪師舉臨濟宗兩個首座同時大喝，直至賓主分明的話頭，問道：『這樣說話，你作何理解？』海云簡說：『打破秦朝(公元前221年-公元前207年)的鏡子，磨尖上古的錐子，龍飛于霄漢之外，何必再用針錐。』中和璋禪師說：『你只得到了它的機巧，沒有得到它的作用。』海云簡便掀翻了禪床。中和璋禪師說：『途中的快樂，終究沒有到家。』海云簡給了一掌說：『精靈千年的野狐洞，看破瞭如今一文不值。』中和璋禪師打了一下拂塵說：『你只得到了它的作用，沒有得到它的本體。』海云簡上前說：『青山聳立著寒冷之色，月光照耀著一溪春水。』中和璋禪師說：『你只得到了它的本體，沒有得到它的智慧。』海云簡說：『流水自顧東西流淌，落花沒有方向和背向。』中和璋禪師說：『你雖然擅長語言三昧（通過語言進入禪定），但終究沒有交涉。』海云簡豎起拳頭拍了一下，震得丈室都在震動。中和璋禪禪師說：『如是如是。』海云簡拂袖便走了。
葛廬覃禪師
舉僧人問石溪禪師：『什麼是佛？』石溪禪師說：『矮子看戲話。』頌曰：『巍峨的丈六紫金身，百戲場中變化無窮。矮子看來眉毛豎立，鐵錐無孔也能舞動春風。』
續燈正統卷之七 卍新續藏第 84 冊 No. 1583 續燈正統
【English Translation】 Three nots. More than eight hundred years to this day.
Successor of Zen Master Haixihai
Zen Master Zhonghe Zhang of Daqingshou Temple in Shuntian Prefecture
Instructing his disciples in the room, sometimes holding a wooden sword, sometimes holding a brocade snake. Because Haiyun Jian came to inquire: 'Moujia (a humble term for oneself) comes without coming, how should we meet?' Zen Master Zhonghe Zhang said: 'Practicing Zen must be done sincerely, enlightenment must be realized sincerely, do not make wild guesses.' Haiyun Jian said: 'Because of the sparks from striking fire, I know that the eyebrows are horizontal and the nose is straight.' Zen Master Zhonghe Zhang said: 'It's different here with me.' Haiyun Jian said: 'How to show trust?' Zen Master Zhonghe Zhang said: 'My teeth are a mouthful of bones, and my ears are two pieces of skin.' Haiyun Jian said: 'I thought there was something special.' Zen Master Zhonghe Zhang said: 'Wrong.' Haiyun Jian shouted: 'The bandit army is utterly defeated.' Zen Master Zhonghe Zhang then stopped the debate. The next day, Zen Master Zhonghe Zhang cited the example of two head monks of the Linji sect shouting at the same time, until the topic of guest and host being clearly distinguished, and asked: 'How do you understand such speech?' Haiyun Jian said: 'Break the mirror of the Qin Dynasty (221 BC-207 BC), sharpen the ancient awl, the dragon flies beyond the heavens, why bother with needles and awls?' Zen Master Zhonghe Zhang said: 'You only got its skill, not its function.' Haiyun Jian then overturned the Zen bed. Zen Master Zhonghe Zhang said: 'The joy on the road is not yet home.' Haiyun Jian gave a palm and said: 'The spirit of a thousand-year-old fox den, seeing through it is now worthless.' Zen Master Zhonghe Zhang struck the whisk and said: 'You only got its function, not its essence.' Haiyun Jian stepped forward and said: 'The green mountains stand with cold colors, the moonlight shines on a stream of spring water.' Zen Master Zhonghe Zhang said: 'You only got its essence, not its wisdom.' Haiyun Jian said: 'The flowing water flows east and west on its own, the falling flowers have no direction or back.' Zen Master Zhonghe Zhang said: 'Although you are good at language samadhi (entering samadhi through language), you ultimately have no involvement.' Haiyun Jian raised his fist and clapped, shaking the room. Zen Master Zhonghe Zhang said: 'So it is, so it is.' Haiyun Jian flicked his sleeves and left.
Zen Master Ge Lu Tan
Cited a monk asking Zen Master Shixi: 'What is Buddha?' Zen Master Shixi said: 'A dwarf watching a play.' The verse says: 'The majestic sixteen-foot golden body, with endless transformations in the theater. The dwarf looks with eyebrows raised, the iron cone without holes can also dance in the spring breeze.'
Continued Lamp Orthodox Volume 7 卍 New Continued Collection Volume 84 No. 1583 Continued Lamp Orthodox
續燈正統卷八
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十一世
中竺有禪師法嗣
嘉興府石門真覺元翁信禪師
真覺開山上堂。向上一機。末後一訣。佛祖不傳。千聖結舌。者里莫有轉身吐氣者么。出來通個訊息。僧問。鈯斧開山從古有。師今新啟石門關。借路經過。不妨一問。師曰。把將公驗來。曰。如何是關中主。師曰。鏌鎁橫在手。專慣斬癡頑。僧擬議。師便喝。僧禮拜。師曰。癡頑漢。乃曰。滿目溪山絕點埃。無邊剎海自周圍。毗盧樓閣重重現。誰睹門門有善財。卓拄杖曰。石門關啟。真覺場開。一任南來與北來。
小參。建法幢立宗旨。明明佛敕曹溪是。大眾。建法幢則固然。如何是立的宗旨。莫是三轉五轉豎拳下喝么。莫是默然據座拂袖便行么。莫是語言文字確古論今么。莫是灰頭土面長坐不臥么。切須仔細。若是正眼不明。盡墮偏邪執滯。所以道。醍醐上味。為世所珍。遇斯等人。翻成毒藥。我祖師門下。盡十方世界是個無縫鐵壁。達磨不識。盡十方世界是個無孔鐵錘。迦葉不知。無汝擬議處。無汝承當處。旋天轉地。換斗移星。雙放雙收。透頂透底。還會么。龍袖拂開全體現。像王行處絕狐蹤。僧問畢竟如何是立的宗旨。師曰
【現代漢語翻譯】 現代漢語譯本 續燈正統卷八
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十一世
中竺有禪師法嗣
嘉興府石門真覺元翁信禪師
真覺開山上堂。向上一機，末後一訣，佛祖不傳，千聖結舌。這裡莫有轉身吐氣的人嗎？出來通個訊息。僧人問：『鈯斧開山從古就有，師父您今天新開啟石門關。借路經過，不妨請問一句。』師父說：『把你的通行憑證拿來。』僧人說：『如何是關中的主人？』師父說：『鏌鎁寶劍橫在手，專門斬殺癡迷頑固之人。』僧人正要思量，師父便喝斥。僧人禮拜。師父說：『真是個癡迷頑固的人！』於是說：『滿眼都是溪山，沒有一點塵埃，無邊的剎土世界自然環繞。毗盧佛的樓閣重重顯現，誰能看到每個門裡都有善財童子？』舉起拄杖說：『石門關開啟，真覺道場開闢。任憑你從南邊來還是從北邊來。』
小參。建立法幢，樹立宗旨，明明是佛祖敕令曹溪所為。大眾，建立法幢固然重要，如何才是樹立的宗旨？莫非是三轉五轉，豎起拳頭，或者一聲喝斥嗎？莫非是默默地坐在座位上，拂袖便走嗎？莫非是用語言文字，考證古代，評論今天嗎？莫非是灰頭土臉，長久打坐，從不躺臥嗎？一定要仔細辨別。如果正眼不明，就會完全墮入偏頗邪惡的執著之中。所以說，醍醐是上等的美味，被世人所珍視，但遇到這種人，反而會變成毒藥。我祖師門下，整個十方世界就是一個沒有縫隙的鐵壁，達磨（Bodhidharma）也不認識；整個十方世界就是一個沒有孔眼的鐵錘，迦葉（Mahākāśyapa）也不知道。沒有你擬議的地方，沒有你承擔的地方。旋轉天地，變換星辰，雙放雙收，透徹徹底。你們會了嗎？龍的衣袖拂開，全體顯現；象王行走的地方，沒有狐貍的軌跡。』僧人問：『到底什麼是樹立的宗旨？』師父說：
【English Translation】 English version Xu Deng Zheng Tong, Volume 8
Compiled by Xing Tong, a Shramana of Nan Hai Putuo Temple in Western Shu, a successor of the ancestral master.
Linji School
Twenty-first Generation from Dajian
Dharma Successor of Zen Master Zhongzhu You
Zen Master Yuanweng Xin of Zhenjue Temple, Shimen, Jiaxing Prefecture
Zen Master Yuanweng Xin of Zhenjue Temple ascended the hall and said: 'The one mechanism beyond all, the final secret, is not transmitted by Buddhas and Patriarchs; the thousand sages are speechless. Is there anyone here who can turn around and exhale? Come forth and communicate the message.' A monk asked: 'Opening mountains with axes has been done since ancient times; today, Master, you newly open the Shimen Pass. Passing through, may I ask a question?' The Master said: 'Bring forth your official credentials.' The monk said: 'What is the master of the pass?' The Master said: 'The Mo Ye sword is held in hand, especially for slaying the foolish and stubborn.' The monk hesitated, and the Master immediately shouted. The monk bowed. The Master said: 'A foolish and stubborn man!' Then he said: 'The streams and mountains fill the eyes, without a speck of dust; the boundless Buddha-lands naturally surround. The pavilions of Vairocana (毘盧) appear layer upon layer; who sees that in every gate there is Sudhana (善財童子)?' He struck the staff and said: 'The Shimen Pass is opened; the Zhenjue field is opened. Let them come from the south and come from the north.'
Small assembly. 'Establishing the Dharma banner and setting up the principle is clearly the Buddha's decree at Caoxi.' Monks, 'Establishing the Dharma banner is certainly important, but what is the principle that is being established? Is it turning three times, five times, raising a fist, or shouting? Is it silently sitting on the seat, flicking the sleeves and leaving? Is it using language and words to verify the ancient and comment on the present? Is it being covered in ash and dirt, sitting for a long time without lying down? You must carefully discern. If the true eye is not clear, you will completely fall into biased and evil attachments. Therefore, it is said that the finest flavor of ghee is treasured by the world, but when encountered by such people, it turns into poison. Under my ancestral master's gate, the entire ten directions world is a seamless iron wall, unrecognized by Bodhidharma (達磨); the entire ten directions world is a hammer without holes, unknown to Mahākāśyapa (迦葉). There is no place for your deliberation, no place for your undertaking. Revolving the heavens and turning the earth, changing the stars and shifting the constellations, releasing and gathering in pairs, penetrating the top and penetrating the bottom. Do you understand? The dragon's sleeves are flicked open, the whole body appears; where the elephant king walks, there are no traces of foxes.' A monk asked: 'Ultimately, what is the principle that is being established?' The Master said:
。少間向你道。
風幡中禪師法嗣
呂鐵船居士
母秦國夫人。夢公安二聖住持福巖佑至舍而生。弱冠時。便參空山。一日。山問。曾見趙州么。士厲聲曰。無。山休去。每稱於人曰。某再來人也。士嘗任江淮都總管。乃于蘇之嘉定。建永壽寺。以延雲水。其賡和永明山居詩。及他偈言。皆超倫邁俗。
達磨忌拈香曰。西來不稱梁王旨。西去空攜一隻履。若言妙用與神通。真正衲僧誰數你。九年面壁尋出場。接得一人又無臂。衣盂連累到盧能。從此葛藤生不已。罪過有彌天。源流無滴水。今朝七百八十六年逢忌辰。那個兒孫。不痛徹骨髓。一爐香篆一甌茶。報恩卻是孤恩底。欲把拳頭舉似伊。憐渠已沒當門齒。
華藏見禪師法嗣
蘇州府陽山金芝嶺鐵㭰念禪師
示眾。靈山付囑。天下葛藤樁。少室單傳。諸方是非窟。安心懺罪。破漆桶又要重光。付法傳衣。滯行貨徒勞索價。溈仰。團圞無縫罅。壁立絕中邊。臨濟。棒頭開正眼。拳下示生涯。曹洞。錦帳繡鴛鴦。行人難得見。雲門。三句可辨。一鏃遼空。法眼。大地山河。俱為妙用。看來世界清平。何用強生節目。金芝。今日為諸人。斷者公案去也。看看。以拄杖畫一畫曰。四海浪平龍睡穩。九天云凈鶴飛高。
舉
【現代漢語翻譯】 現代漢語譯本： 稍後我再告訴你。
風幡中禪師的法嗣
呂鐵船居士
他的母親秦國夫人，夢見公安二聖（指佛教中的兩位聖人）住持福巖，保佑她生下了他。他年輕時，就去參拜空山。一天，空山問他：『你曾見過趙州（指趙州從諗禪師）嗎？』居士厲聲說：『沒有。』空山便不再說什麼。空山常對人說：『某是再來人。』居士曾擔任江淮都總管，於是在蘇州的嘉定建造永壽寺，用來接待雲遊僧人。他與永明山居士互相唱和的詩，以及其他的偈語，都超凡脫俗。
達磨忌日拈香時說：『西來不合梁武帝的心意，西去空帶著一隻鞋子。如果說妙用和神通，真正的僧人誰會數你？九年面壁尋找出路，接到的一個人又沒有手臂。衣缽連累到盧能（指六祖慧能），從此糾葛沒完沒了。罪過有彌天之大，源流沒有一滴水。今天七百八十六年（應指宋淳熙十三年，即公元1186年）逢達摩忌辰，哪個兒孫，不痛徹骨髓？一爐香篆一甌茶，報恩卻是辜負恩情的人。想把拳頭舉給他看，可憐他已經沒有了門牙。』
華藏見禪師的法嗣
蘇州府陽山金芝嶺鐵㭰念禪師
開示大眾：靈山會上佛陀付囑，是天下的葛藤樁（比喻糾纏不清的事物）。少室山達摩單傳，是各方的爭論之窟。安心懺悔，打破的漆桶也要重放光彩。付法傳衣，滯留不行，徒勞索價。溈仰宗，團團圓圓沒有縫隙，壁立千仞，隔絕中間和邊際。臨濟宗，棒頭打開正眼，拳下指示生涯。曹洞宗，錦帳繡鴛鴦，行人難以得見。雲門宗，三句可以分辨，一箭射向遼闊的天空。法眼宗，大地山河，都是妙用。看來世界清平，何必強生事端。金芝，今天為各位，斷這樁公案。看看。用拄杖畫一畫說：四海浪平龍睡穩，九天云凈鶴飛高。
舉（以下省略）
【English Translation】 English version: I'll tell you later.
Disciple of Zen Master Fengfan
Layman Lü Tiechuan
His mother, Lady Qin, dreamed that the Two Saints of Gong'an (referring to two saints in Buddhism) were the abbots of Fuyan Temple, blessing her to give birth to him. When he was young, he went to visit Kongshan. One day, Kongshan asked him, 'Have you ever seen Zhaozhou (referring to Zen Master Zhaozhou Congshen)?' The layman said sternly, 'No.' Kongshan said nothing more. Kongshan often said to people, 'So-and-so is a reincarnated person.' The layman once served as the Chief Commander of Jianghuai, so he built Yongshou Temple in Jiading, Suzhou, to receive traveling monks. His poems and other verses that he exchanged with Layman Yongming Shanjun were all extraordinary.
When offering incense on the anniversary of Bodhidharma's death, he said: 'Coming from the West, he did not suit Emperor Wu of Liang's intentions; going to the West, he carried only one shoe. If you talk about wonderful functions and supernatural powers, who among the true monks would count you? After nine years of facing the wall, he sought a way out, but the person he received had no arms. The robe and bowl implicated Lu Neng (referring to the Sixth Patriarch Huineng), and from then on, entanglements never ended. The sin is as vast as the sky, but the source has not a drop of water. Today, seven hundred and eighty-six years (should refer to the 13th year of Chunxi in the Song Dynasty, i.e., 1186 AD) after Bodhidharma's death, which descendants do not feel it in their bones? A furnace of incense seals and a bowl of tea, repaying kindness is actually being ungrateful. I wanted to show him my fist, but alas, he has no front teeth.'
Disciple of Zen Master Huazangjian
Zen Master Tiechan Nian of Jinzhiling, Yangshan, Suzhou Prefecture
Addressing the assembly: The Buddha's entrustment at Ling Mountain is the knotty problem of the world. Bodhidharma's single transmission at Shaoshi Mountain is the den of disputes in all directions. Pacifying the mind and repenting of sins, the broken lacquer bucket must also shine again. Entrusting the Dharma and transmitting the robe, lingering without progress is a futile attempt to demand a price. The Guiyang School is perfectly round without seams, standing like a cliff, isolating the middle and the edges. The Linji School opens the true eye with the staff, and points out the livelihood with the fist. The Caodong School is like embroidered mandarin ducks in a brocade tent, difficult for travelers to see. The Yunmen School can be distinguished by three sentences, an arrow shot into the vast sky. The Fayan School sees the great earth and rivers as wonderful functions. Seeing that the world is peaceful, why create trouble? Jinzhi, today, for everyone, I will cut off this case. Look! He drew with his staff and said: 'The waves of the four seas are calm, the dragon sleeps soundly; the clouds of the nine heavens are clear, the crane flies high.'
Example (the following is omitted)
三聖道。我逢人則出。出則不為人。興化道。我逢人則不出。出則便為人話。頌曰。誰謂家風分兩邊。一條。
拄杖兩人牽。休觀千嶂凌雲勢。好看銀河落九天。舉舍利弗入城。月上女出城話。頌曰。出城入廓兩相逢。來去誰雲路不同。回首涅槃臺上望。九州四海一家風。
直翁圓禪師法嗣
廬州府無為州天寧無能教禪師
門懸一牌云。謹防惡犬。竺源參。才跨門。便曰。老和尚為我趕狗。師便入去閉卻門。智首座。出迎同坐。少時。方丈會茶。智起白曰。此上人。得得來見和尚。師曰。已相見了也。既而師訶。蒙山。不合引兄弟禮懺施食。源曰。實際理地。不受一塵。佛事門中。不捨一法。師曰。不然。我宗門中。合提何事。如何是佛。麻三斤。如何是佛乾屎橛。當提此事始得。源曰。蒙山和尚。嘗問學者道。栽松道者。不具二緣而生。達磨大師。葬熊耳。卻攜只履西歸。為復是神通妙用。為復是法爾如然。如此提唱。和尚以為何如。師曰。汝莫作禪會去么。源當下如夢忽醒。
金牛真禪師法嗣
安慶府太湖普明無用寬禪師
結夏上堂。諸方結制。有甚巴鼻。太湖梁山。冷冰冰地。二百個鐵額銅頭。無用分作兩處。提起放下。吞聲飲氣。擬議之間。頂門著地。卓拄杖曰
【現代漢語翻譯】 現代漢語譯本： 三聖道：我遇到人就說出來，說出來就不為人所理解。興化道：我遇到人就不說出來，說出來就成了為人說的話。頌詞說：誰說家風分兩邊，其實是一條路。 拄著枴杖的兩個人互相牽引。不要看那千重山峰高聳入雲的氣勢，好看的是銀河像瀑布一樣從九天之上落下來。舉例說，就像舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）進入城市，月上女（一位有名的比丘尼）走出城市的故事。頌詞說：出城入廓兩相逢，來去誰說路不同？回頭望向涅槃臺上，九州四海是一家風。 直翁圓禪師的法嗣 廬州府無為州天寧無能教禪師 門上掛著一個牌子，寫著：『謹防惡犬』。竺源（人名）來參拜，才跨進門，就說：『老和尚為我趕狗。』禪師就走進去把門關上了。智首座出來迎接，一同坐下。過了一會兒，方丈準備了茶。智首座起身稟告說：『這位上人，特地來拜見和尚。』禪師說：『已經相見了。』之後，禪師責備蒙山（地名或山名）：『不應該引導兄弟們禮懺施食。』竺源說：『在實際理地上，不受一絲塵埃；在佛事門中，不捨棄任何一法。』禪師說：『不對。我宗門中，應該提倡什麼事？什麼是佛？麻三斤（禪宗公案）。什麼是佛？乾屎橛（禪宗用語，指糞便）。應當提倡這些事才行。』竺源說：『蒙山和尚曾經問學者道：栽松道者，不具二緣而生；達磨大師（Bodhidharma，禪宗始祖），葬在熊耳山，卻攜帶一隻鞋子西歸。這到底是神通妙用，還是本來就該這樣？』這樣提倡，和尚您覺得怎麼樣？』禪師說：『你莫非是去開禪會了嗎？』竺源當下如夢初醒。 金牛真禪師的法嗣 安慶府太湖普明無用寬禪師 結夏安居上堂說法：各方叢林都在結夏安居，有什麼特別之處？太湖梁山，冷冰冰地。兩百個鐵額銅頭的僧人，無用禪師將他們分成兩處，提起放下，吞聲飲氣。稍微一猶豫，就頂門著地。』卓』，拄著枴杖說。
【English Translation】 English version: San Sheng's (人名) way: When I meet someone, I speak it out, but speaking it out is not understood by people. Xinghua's (地名) way: When I meet someone, I don't speak it out, but speaking it out becomes something people talk about. The verse says: Who says the family tradition is divided into two sides? It is actually one road. Two people leaning on canes support each other. Don't look at the imposing peaks soaring into the clouds; what's beautiful is the Milky Way falling like a waterfall from the ninth heaven. For example, like Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) entering the city, and the nun Yue Shang (a famous Bhikkhuni) leaving the city. The verse says: Leaving the city and entering the suburbs, they meet each other; who says the roads are different in coming and going? Looking back at the Nirvana platform, the whole world is one family. Successor of Chan Master Zhiweng Yuan Chan Master Wuneng Jiao of Tianning Temple, Wuwei Prefecture, Luzhou Prefecture A sign hangs on the door, saying: 'Beware of vicious dogs.' Zhu Yuan (person's name) came to visit, and as soon as he crossed the threshold, he said: 'Old Master, please chase the dog away for me.' The Chan master went inside and closed the door. Chief Seat Zhi came out to greet him, and they sat down together. After a while, the abbot prepared tea. Chief Seat Zhi got up and reported: 'This person has come specifically to see the Master.' The Chan master said: 'We have already met.' Afterwards, the Chan master rebuked Meng Shan (place name or mountain name): 'You shouldn't lead the brothers to perform repentance rituals and give food offerings.' Zhu Yuan said: 'In the realm of actual principle, not a speck of dust can be found; in the gate of Buddhist affairs, not a single dharma is abandoned.' The Chan master said: 'That's not right. What should we advocate in our sect? What is Buddha? Three pounds of flax (a Chan riddle). What is Buddha? A dried dung stick (a Chan term, referring to excrement). We should advocate these things.' Zhu Yuan said: 'Monk Mengshan once asked a scholar: The Daoist who plants pines is born without two conditions; Bodhidharma (the founder of Zen Buddhism), buried in Xiong'er Mountain, but carried a single shoe back to the West. Is this a miraculous power, or is it just the way things are?' What do you think of this kind of advocacy, Master?' The Chan master said: 'Are you going to start a Chan meeting?' Zhu Yuan suddenly woke up as if from a dream. Successor of Chan Master Jinniu Zhen Chan Master Wuyong Kuan of Puming Temple, Taihu, Anqing Prefecture During the summer retreat, he ascended the hall to give a Dharma talk: 'What's so special about the summer retreats in various monasteries? Taihu Liangshan, cold and icy. Two hundred monks with iron foreheads and copper heads, Chan Master Wuyong divided them into two groups, lifting up and putting down, swallowing their voices and holding their breath. With the slightest hesitation, the top of their heads will hit the ground.' 'Zhuo', he struck the ground with his staff and said.
。何似晴空轟霹靂。下座。
佛成道日上堂。六年雪山錯。忽睹明星錯。走下山來錯。錯錯。假使九州之鐵。也難鑄此一錯。更說甚麼。大地含靈。同成正覺。
中峰至上堂。明明百草頭。明明祖師意。天目山古佛。輝天並鑒地。虎咬大蟲。蛇吞鱉鼻。擲拄杖曰。直下來也。急著眼覷大眾懷香拜。請幻住大和尚慈悲開示。便下座。
鼓山凝禪師法嗣
松江府澱山蒙山德異禪師
高安盧氏子。初參承天孤蟾瑩。瑩命看趙州無字話。一日蟾問。亡僧遷化。向甚麼處。師罔措。悱發參究。因首座入堂。墜香盒作聲。豁然有省。述偈曰。沒興路途窮。踏翻波是水。超群老趙州。面目只如此。尋謁雪巖退耕虛舟諸老。舟問。不是心不是佛不是物。是甚麼。師曰。所供並是語實。又問。南泉斬貓。意旨如何。師曰。剖腹傾心。舟曰。趙州戴草鞋出去。又作么生。師曰。手腳俱露。一日室中。舟問。雪覆千山。為甚麼孤峰不白。師曰。別是一乾坤。舟大稱賞。勸謁皖山。山問。光明寂照遍河沙。豈不是張拙秀才語。師擬答。山震威一喝。師當下釋然。一日。山舉宋太宗問僧。甚處來。僧曰。廬山臥云。太宗曰。朕聞臥云深處不朝天。因甚到者里話問師。師曰。邦有道則見。山深肯之。承天覺庵。處以
【現代漢語翻譯】 現代漢語譯本： 好似晴朗的天空突然響起霹靂。下座。
在佛陀成道日上堂說法。六年雪山苦修是錯的，忽然看見啟明星也是錯的，走下雪山來也是錯的。錯，錯，錯。即使用九州所有的鐵，也難以鑄成這一個錯誤。還說什麼大地上的生靈，一同成就正覺（Samyak-saṃbodhi，完全的覺悟）。
中峰禪師上堂說法。明明朗朗的百草頭，明明朗朗的祖師意。天目山古佛，光輝照耀天地。老虎咬大蟲，蛇吞鱉的鼻子。擲下拄杖說，直接下來了。急切地看著大眾懷著香拜請幻住大和尚慈悲開示。便下座。
鼓山凝禪師的法嗣
松江府澱山蒙山德異禪師
高安盧氏之子。最初參拜承天孤蟾瑩禪師。瑩禪師命他參看趙州禪師的『無』字話。一天，蟾禪師問：『亡僧遷化，往什麼地方去了？』德異禪師茫然不知所措，於是更加努力地參究。因為首座和尚進入佛堂，香盒掉在地上發出聲響，德異禪師豁然開悟。於是作偈說：『沒興的路途窮盡了，踏翻波浪才知道原來還是水。超越眾人的老趙州（Zhaozhou），面目不過如此。』之後去拜訪雪巖退耕和虛舟等老禪師。虛舟禪師問：『不是心，不是佛，不是物，是什麼？』德異禪師說：『所說的都是實話。』又問：『南泉斬貓，意旨如何？』德異禪師說：『剖腹傾心。』虛舟禪師說：『趙州（Zhaozhou）戴草鞋出去，又作何解釋？』德異禪師說：『手腳都露出來了。』一天在室內，虛舟禪師問：『雪覆蓋千山，為什麼孤峰不白？』德異禪師說：『別是一乾坤。』虛舟禪師非常讚賞，勸他去拜訪皖山。皖山禪師問：『光明寂照遍河沙，豈不是張拙秀才的話？』德異禪師剛要回答，皖山禪師震威一喝，德異禪師當下釋然。一天，皖山禪師舉宋太宗（976-997）問僧人的話：『從哪裡來？』僧人說：『廬山臥云庵。』太宗說：『朕聽說臥云庵深處不朝天，為什麼到這裡來？』話問德異禪師。德異禪師說：『邦有道則見。』皖山禪師深深地認可了他。承天覺庵，用
【English Translation】 English version: Like a thunderbolt in the clear sky. Descends from the seat.
Giving a Dharma talk on the day of Buddha's enlightenment. Six years of asceticism in the snowy mountains were a mistake. Suddenly seeing the morning star was a mistake. Coming down the mountain was a mistake. Mistake, mistake, mistake. Even if all the iron in the nine provinces were used, it would be difficult to forge this one mistake. What more can be said? All sentient beings on earth together attain Samyak-saṃbodhi (perfect enlightenment).
Zen Master Zhongfeng ascends the Dharma hall. Clearly, the tip of every blade of grass. Clearly, the intention of the Patriarchs. The ancient Buddha of Tianmu Mountain, shines upon heaven and illuminates the earth. A tiger bites a large insect, a snake swallows a turtle's nose. Throws the staff and says, 'Coming straight down!' Urgently looking at the assembly, holding incense and requesting the compassionate instruction of the Illusion Dwelling Great Master. Then descends from the seat.
Dharma heir of Zen Master Ning of Gushan
Zen Master Deyi of Mengshan Mountain, Dianshan, Songjiang Prefecture
A son of the Lu family of Gaoan. Initially, he visited Zen Master Gu Chan Ying of Chengtian Monastery. Zen Master Ying instructed him to contemplate the 'Mu' (無, no) word of Zhaozhou (趙州). One day, Zen Master Chan asked, 'Where does a deceased monk go after passing away?' Zen Master Deyi was at a loss. He then devoted himself to contemplation. When the head monk entered the hall, the incense box fell to the ground and made a sound, Zen Master Deyi suddenly had an awakening. He then composed a verse saying: 'The path of no interest is exhausted, overturning the waves reveals that it is still water. The old Zhaozhou (趙州) who surpasses the crowd, his face is just like this.' Afterwards, he visited the old Zen Masters Xueyan Tuigeng and Xuzhou. Zen Master Xuzhou asked, 'It is not mind, not Buddha, not thing, what is it?' Zen Master Deyi said, 'What is offered are all truthful words.' He also asked, 'What is the meaning of Nanquan cutting the cat?' Zen Master Deyi said, 'Opening the belly and pouring out the heart.' Zen Master Xuzhou said, 'Zhaozhou (趙州) goes out wearing straw sandals, what does that mean?' Zen Master Deyi said, 'Hands and feet are all exposed.' One day in the room, Zen Master Xuzhou asked, 'Snow covers a thousand mountains, why is the solitary peak not white?' Zen Master Deyi said, 'It is another universe.' Zen Master Xuzhou greatly praised him and advised him to visit Wanshan. Zen Master Wanshan asked, 'The light of stillness shines throughout the Ganges sands, isn't that the words of Scholar Zhang Zhuo?' Zen Master Deyi was about to answer, but Zen Master Wanshan gave a thunderous shout, and Zen Master Deyi was immediately enlightened. One day, Zen Master Wanshan cited Emperor Taizong of Song (976-997) asking a monk, 'Where do you come from?' The monk said, 'Lushan Woyun Hermitage.' Emperor Taizong said, 'I heard that the Woyun Hermitage is deep and does not face the heavens, why did you come here?' He asked Zen Master Deyi. Zen Master Deyi said, 'When the country is righteous, it is seen.' Zen Master Wanshan deeply acknowledged him. Jue'an of Chengtian, using
第一座。后隱居蓮湖橋休休庵。出世澱山。僧問。寶壽開堂。三聖推出一僧。意旨如何。師曰。兩彩一賽。曰寶壽便打。又作么生。師曰。為人須為徹。曰三聖道。恁么為人。非但瞎卻者僧眼。瞎卻鎮州一城人眼去在。是肯他不肯他。師曰。兜率陀天一晝夜。人間四百年。
上堂。昨日十四。今日十五。靈利衲僧。吞卻佛祖。從教謝三郎。月下自搖櫓。阿呵呵莫莽鹵。甜瓜徹蒂甜。苦瓠連根苦。
示眾。蘇州有常州有。八角磨盤空里走。日面佛月面佛。覿面和盤都托出。便與么。掀倒禪床。拂袖散去。法門幸甚。或有猶豫之者。只得把手牽汝歸家。聞聲悟道。見色明心。豎拂子曰。見么。見底是色。那個是心。喝一喝曰。聞么。聞底是聲。那個是道。直下正眼豁開。方得入門。猶是脫白沙彌。要與衲僧齊驅並駕。更須進竿頭一步。
慶壽璋禪師法嗣
順天府大慶壽海云印簡禪師
山西嵐谷寧遠宋氏子。生而神悟。七歲。父授孝經開宗明義章。師曰。開者何宗。明者何義。父異之。於是。俾從中觀沼受業。年十一衲具戒。十二。沼聽參問。一日侍沼行。沼曰。法燈道。看他家事忙。且道承誰力。汝作么生會。師將沼手一掣。沼曰。者野狐精。師喏喏。沼曰。更須別參始得。十八。元兵破
【現代漢語翻譯】 現代漢語譯本： 第一座（指某位禪師）。後來隱居在蓮湖橋的休休庵。出世于澱山。有僧人問道：『寶壽禪師開堂說法，三聖禪師推出一位僧人，這其中的意旨是什麼？』禪師回答說：『這是兩彩一賽。』僧人說：『寶壽禪師便打了那僧人，又該怎麼理解？』禪師說：『為人就要徹底。』三聖禪師說：『這樣為人，非但瞎了那個僧人的眼睛，還瞎了鎮州（地名）一城人的眼睛。』這是肯定他還是否定他？禪師說：『兜率陀天（佛教欲界第四天）的一晝夜，相當於人間四百年。』（意指時間尺度不同，難以簡單評判）
上堂說法。『昨天是十四，今天是十五。靈敏的衲僧，吞卻佛祖。任憑謝三郎，在月下獨自搖櫓。阿呵呵，莫要莽撞粗魯。甜瓜徹蒂甜，苦瓠連根苦。』（意指修行要深入，才能真正領悟）
向大眾開示。『蘇州有，常州也有。八角磨盤在空中行走。日面佛（指佛的應化身），月面佛（指佛的法身）。面對面地和盤托出。』如果這樣，就掀倒禪床，拂袖離去。佛法真是幸運。或者有人猶豫不決，我只好拉著你的手帶你回家。『聞聲悟道，見色明心。』豎起拂塵說：『看見了嗎？看見的是色，哪個是心？』喝一聲說：『聽見了嗎？聽見的是聲，哪個是道？』當下正眼豁然打開，才能入門。即使這樣，也還是剛脫下白衣的沙彌（佛教出家男子），想要與衲僧（指有經驗的僧人）齊頭並進，更須在竿頭再進一步。（意指修行永無止境）
慶壽璋禪師的法嗣
順天府大慶壽海云印簡禪師
是山西嵐谷寧遠宋氏的兒子。生來就很有靈性。七歲時，父親教他《孝經》的『開宗明義』章。禪師問道：『開的是什麼宗？明的是什麼義？』父親覺得他很特別。於是，讓他跟隨從中觀沼（法師名）受業。十一歲時受具足戒。十二歲時，觀沼允許他參問。一天，侍奉觀沼行走，觀沼說：『法燈禪師說，看他家事忙，且說承受誰的力量？你作何理解？』禪師一把抓住觀沼的手。觀沼說：『你這個野狐精。』禪師應聲稱是。觀沼說：『更須另外參學才行。』十八歲時，元兵攻破...
【English Translation】 English version: The first seat (referring to a certain Chan master). Later, he lived in seclusion at the Xiuxiu Hermitage on Lotus Lake Bridge. He emerged to the world at Dianshan. A monk asked: 'Baoshou Chan master opened the Dharma hall, and Sansheng Chan master pushed forward a monk. What is the meaning of this?' The master replied: 'It's two colors and one match.' The monk said: 'Baoshou Chan master then hit that monk, how should this be understood?' The master said: 'When helping people, one must be thorough.' Sansheng Chan master said: 'Helping people in this way not only blinds the eyes of that monk, but also blinds the eyes of the entire city of Zhenzhou (place name).' Is this affirming him or denying him? The master said: 'One day and night in Tushita Heaven (the fourth heaven in the Buddhist desire realm) is equivalent to four hundred years in the human world.' (implying that the time scales are different, making it difficult to simply judge)
Ascending the Dharma hall to preach. 'Yesterday was the fourteenth, today is the fifteenth. A clever patched-robe monk swallows the Buddhas and Patriarchs. Let Xie Sanlang row his boat alone under the moon. Ah ha ha, don't be rash and reckless. Sweet melon is sweet to the core, bitter gourd is bitter to the root.' (implying that cultivation must be deep to truly understand)
Giving instructions to the assembly. 'Suzhou has it, Changzhou also has it. An octagonal millstone walks in the air. The sun-faced Buddha (referring to the Buddha's manifested body), the moon-faced Buddha (referring to the Buddha's Dharma body). Face to face, everything is presented completely.' If so, overturn the meditation bed and leave with a flick of the sleeve. How fortunate is the Dharma. Or if someone hesitates, I will have to take your hand and lead you home. 'Hear the sound and realize the Tao, see the form and clarify the mind.' Raising the whisk, he said: 'Do you see it? What you see is form, what is the mind?' Shouting, he said: 'Do you hear it? What you hear is sound, what is the Tao?' Immediately, the true eye opens wide, and then you can enter the gate. Even so, you are still a novice who has just taken off his white clothes (Buddhist novice), wanting to advance side by side with patched-robe monks (referring to experienced monks), you must take another step on the pole. (implying that cultivation is endless)
Dharma successor of Chan Master Qingshou Zhang
Chan Master Haiyun Yin Jian of Daqingshou Temple in Shuntian Prefecture
He was the son of the Song family of Ningyuan, Langu, Shanxi. He was born with spiritual wisdom. At the age of seven, his father taught him the 'Opening the Sect and Clarifying the Meaning' chapter of the Classic of Filial Piety. The master asked: 'What sect is being opened? What meaning is being clarified?' His father found him extraordinary. Therefore, he had him study under Zhongguan Zhao (a Dharma master). At the age of eleven, he received the full precepts. At the age of twelve, Zhao allowed him to ask questions. One day, while serving Zhao on a walk, Zhao said: 'Chan Master Fadeng said, seeing that his family affairs are busy, whose power is he relying on? How do you understand this?' The master grabbed Zhao's hand. Zhao said: 'You wild fox spirit.' The master acknowledged. Zhao said: 'You must study elsewhere.' At the age of eighteen, the Yuan soldiers broke through...
寧遠。四眾逃散。師侍沼如故。沼察其誠。囑曰。子向去朔莫有大因緣。吾將與子北渡。至赤城。元世祖至元庚辰五月。沼無疾而逝。師為乞食造塔。一夕聞空中呼師名。師為矍然。乃遷居三峰道院。一日復聞人告曰。大事將成。毋滯於此。黎明。遂䇿杖之燕。過鬆鋪。值雨宿崖下。因擊火大悟曰。今日始知眉橫鼻直。通道天下老和尚不寐語。明日至景州。見本無玄。玄問。從何所來。師曰。云收幽谷。玄曰。何處去。師曰。月照長松。玄曰。孟八郎漢。便恁么去也。師諾諾。趨出。迨入燕。謁慶壽。壽先夕夢異僧䇿杖。徑趨方丈踞座。天明師至。壽笑曰。此夜來所夢者。師問。不來而來。作么生相見。壽曰。參須實參。悟須實悟。莫打野榸。師曰。某甲因擊火迸散。乃知眉橫鼻直。壽曰。吾此處別。師曰。如何表信。壽曰。牙是一口骨。耳是兩片皮。師曰。將謂別有。壽曰。錯。師喝曰。草賊大敗。壽休去。次日。壽舉臨濟兩堂首座齊下喝。僧問還有賓主也無。濟曰。賓主歷然。汝作么生會。師曰。打破秦時鏡。磨尖上古錐。龍飛霄漢外。何勞更下槌。壽曰。途路之樂。終未到家。師曰。精靈千載野狐魅。看破如今不直錢。壽曰。如是如是。師拂袖便出。遂命掌記。尋密付焉。壽謂師曰。吾有如來正法眼藏。密付于
【現代漢語翻譯】 現代漢語譯本： 寧遠（地名）。四眾弟子逃散。師父像侍奉照禪師一樣侍奉他。照禪師察覺到他的真誠，囑咐說：『你將來去北方會有大的因緣。我將和你一起北渡。』到達赤城（地名）。元世祖至元庚辰年（1280年）五月，照禪師無疾而終。師父為他乞食建造佛塔。一天晚上，聽到空中呼喚師父的名字。師父驚醒。於是遷居到三峰道院。一天又聽到有人告知說：『大事將成，不要滯留在這裡。』黎明，就拄著枴杖前往燕地（今北京）。經過鬆鋪（地名），遇到下雨，在山崖下避雨。因為擊火而大悟，說：『今天才知道眉毛是橫的，鼻子是直的。相信天下老和尚不是在說夢話。』第二天到達景州（地名）。見到本無玄禪師。玄禪師問：『從哪裡來？』師父說：『云收幽谷。』玄禪師問：『去哪裡？』師父說：『月照長松。』玄禪師說：『孟八郎（人名）已經這樣去了。』師父唯唯諾諾，快步走出。等到進入燕地，拜見慶壽禪師。慶壽禪師前一天晚上夢見奇異的僧人拄著枴杖，直接走向方丈佔據座位。天亮時師父到達。慶壽禪師笑著說：『這就是昨夜夢見的人。』師父問：『不來而來，如何相見？』慶壽禪師說：『參禪要實參，悟道要實悟，不要打野槹。』師父說：『我因為擊火而迸散，才知道眉毛是橫的，鼻子是直的。』慶壽禪師說：『我在這裡與你告別。』師父說：『如何表示信任？』慶壽禪師說：『牙齒是一口骨頭，耳朵是兩片皮。』師父說：『還以為有什麼特別的。』慶壽禪師說：『錯。』師父喝道：『草寇大敗。』慶壽禪師作罷。第二天，慶壽禪師舉起臨濟宗兩堂首座一起喝斥。僧人問還有賓主之分嗎？臨濟禪師說：『賓主分明。你如何理解？』師父說：『打破秦朝的鏡子（秦時，指公元前221年-公元前207年），磨尖上古的錐子。龍飛到霄漢之外，何必再用錘子敲打。』慶壽禪師說：『途中的快樂，終究沒有到家。』師父說：『精靈千年的野狐貍精，看破瞭如今一文不值。』慶壽禪師說：『是這樣，是這樣。』師父拂袖便走出去。於是命令掌記，秘密地交付給他。慶壽禪師對師父說：『我有如來正法眼藏，秘密地交付於你。』
【English Translation】 English version: Ninyuan (place name). The fourfold assembly (referring to monks, nuns, laymen, and laywomen) scattered and fled. The Master served Zhao Chanshi (Zen Master Zhao) as before. Zhao observed his sincerity and instructed him, saying, 'You will have great karmic connections when you go north. I will cross north with you.' They arrived at Chicheng (place name). In the fifth month of the Gengchen year (1280 AD) of the Zhiyuan reign of Emperor Shizu of the Yuan Dynasty, Zhao Chanshi passed away without illness. The Master begged for food to build a pagoda for him. One night, he heard his name being called from the air. The Master was startled. Then he moved to the Sanfeng Taoist Temple. One day, he heard someone telling him, 'Great things are about to happen, do not stay here.' At dawn, he went to Yan (present-day Beijing) with his staff. Passing Songpu (place name), he encountered rain and took shelter under a cliff. Because of striking fire, he had a great enlightenment, saying, 'Today I know that the eyebrows are horizontal and the nose is straight. I believe that the old monks in the world are not talking in their sleep.' The next day, he arrived at Jingzhou (place name). He met Zen Master Ben Wu Xuan. Zen Master Xuan asked, 'Where do you come from?' The Master said, 'The clouds clear in the secluded valley.' Zen Master Xuan asked, 'Where are you going?' The Master said, 'The moon shines on the tall pine.' Zen Master Xuan said, 'Meng Balang (person's name) has already gone like this.' The Master nodded in agreement and walked out quickly. When he entered Yan, he visited Zen Master Qingshou. The night before, Zen Master Qingshou dreamed of a strange monk walking with a staff, going directly to the abbot's room and occupying the seat. When the Master arrived at dawn, Zen Master Qingshou smiled and said, 'This is the person I dreamed of last night.' The Master asked, 'Not coming and yet coming, how do we meet?' Zen Master Qingshou said, 'To practice Chan, practice sincerely; to realize the Tao, realize it truly; do not beat around the bush.' The Master said, 'I was scattered by striking fire, and then I knew that the eyebrows are horizontal and the nose is straight.' Zen Master Qingshou said, 'I bid farewell to you here.' The Master said, 'How to show trust?' Zen Master Qingshou said, 'Teeth are a mouthful of bones, ears are two pieces of skin.' The Master said, 'I thought there was something special.' Zen Master Qingshou said, 'Wrong.' The Master shouted, 'The bandit army is defeated.' Zen Master Qingshou stopped. The next day, Zen Master Qingshou raised the two chief seats of the Linji sect to shout together. A monk asked if there was still a distinction between guest and host. Zen Master Linji said, 'The guest and host are clear. How do you understand?' The Master said, 'Break the mirror of the Qin Dynasty (Qin Dynasty, 221 BC - 207 BC), sharpen the ancient awl. The dragon flies beyond the heavens, why bother to hammer it again.' Zen Master Qingshou said, 'The joy of the journey is ultimately not home.' The Master said, 'The spirit is a thousand-year-old wild fox spirit, seeing through it now is worthless.' Zen Master Qingshou said, 'So it is, so it is.' The Master flicked his sleeves and walked out. Then he ordered the recorder to secretly hand it over to him. Zen Master Qingshou said to the Master, 'I have the Tathagata's Correct Dharma Eye Treasury, secretly entrusted to you.'
汝。毋令湮沒。師掩耳而出。及開法后。兩主慶壽。自元太祖世祖。皆以師道事之。有孔子之裔元措者。渡河謁師。請復曲阜廟祀。師為言于忽都護曰。孔子以大中至正之道。三綱五常之禮。正心誠意之本教人。自孔子至今。襲封五十一代。繼承祀事。未嘗有缺。忽都護。遂奏命復襲封爵。年五十六。忽患風痹。仁宗延祐丁巳閏四月一日。集眾說偈畢。泊然而逝。茶毗。獲舍利無算。謚佛日圓明大師。
大鑒下第二十二世
真覺信禪師法嗣
建寧府天寶鐵關法樞禪師
溫之平陽林氏子。年十七。往常州華藏寺。禮竺西坦受業。十九得度。二十受具。初參中峰。次謁及庵。皆不契。乃見元翁于石門。翁示以三不是話。於是。力參三年。一日忽大悟。述偈曰。不是心佛物。拶出虛空骨。金毛獅子兒。豈戀野狐窟。喝一喝。咄咄咄。即詣方丈。翁問。作甚麼。師曰。南泉被我捉敗了也。翁曰。不是心不是佛不是物。是個甚麼。師曰。牙齒一具骨。耳朵兩片皮。翁曰。不是不是。別道將來。師曰。鶯啼燕語。鵲噪鴉鳴。翁曰。錯。師亦曰。錯。翁曰。南泉即今在甚麼處。師便喝。翁曰。離卻者一喝。南泉畢竟在甚麼處。師拂袖便出。繇是。遍謁諸方。首見虛谷陵于大仰。后謁海印如於薦福。才上方丈
【現代漢語翻譯】 現代漢語譯本： 你，不要讓它湮沒。』老師捂著耳朵走了出去。等到開法之後，兩朝皇帝都為他慶壽。從元太祖（1206-1227）到元世祖（1271-1294），都以對待老師的禮節來對待他。有孔子的後裔元措，渡過黃河拜見老師，請求恢復曲阜孔廟的祭祀。老師為他向忽都護說：『孔子以大中至正的道理，三綱五常的禮儀，正心誠意的根本教義教導人們。從孔子至今，世襲爵位五十一代，繼承祭祀的事情，未曾有過缺失。』忽都護於是上奏皇帝，命令恢復世襲爵位。老師五十六歲時，忽然得了風痹病。元仁宗延祐丁巳年閏四月初一日（1317年），召集眾人說完偈語后，安然去世。火化后，得到無數舍利。謚號為佛日圓明大師。
大鑒下第二十二世
真覺信禪師的法嗣
建寧府天寶鐵關法樞禪師
是溫州平陽林氏的兒子。十七歲時，前往常州華藏寺，拜竺西坦為師接受剃度。十九歲時正式出家。二十歲受具足戒。最初參拜中峰禪師，後來拜見及庵禪師，都不契合。於是拜見元翁禪師于石門。元翁禪師用『三不是』的話來開示他。因此，他努力參禪三年。有一天忽然大悟，寫了一首偈語說：『不是心，不是佛，不是物，拶出虛空骨。金毛獅子兒，豈戀野狐窟。喝一喝，咄咄咄。』隨即前往方丈室。元翁禪師問：『作什麼？』禪師說：『南泉禪師被我捉敗了也。』元翁禪師說：『不是心，不是佛，不是物，那是個什麼？』禪師說：『牙齒一具骨，耳朵兩片皮。』元翁禪師說：『不是，不是，另外說出來。』禪師說：『鶯啼燕語，鵲噪鴉鳴。』元翁禪師說：『錯。』禪師也說：『錯。』元翁禪師說：『南泉禪師現在在什麼地方？』禪師便喝了一聲。元翁禪師說：『離開這一喝，南泉禪師到底在什麼地方？』禪師拂袖便走了出去。因此，他遍訪各處名師。首先拜見虛谷陵禪師于大仰山，後來拜見海印如禪師于薦福寺。剛一進入方丈室
【English Translation】 English version: You, do not let it be buried.』 The master covered his ears and went out. After he began to propagate the Dharma, both emperors celebrated his birthday. From Yuan Taizu (Genghis Khan, 1206-1227) to Yuan Shizu (Kublai Khan, 1271-1294), they treated him with the respect due to a teacher. There was Yuan Cuo, a descendant of Confucius, who crossed the Yellow River to visit the master, requesting the restoration of the sacrificial rites at the Confucian Temple in Qufu. The master spoke to Hutuhu (a high-ranking official) on his behalf, saying, 『Confucius taught people the principles of great moderation and righteousness, the rites of the three cardinal guides and the five constant virtues, and the fundamental teachings of rectifying the mind and making the will sincere. From Confucius to the present, the hereditary title has been passed down for fifty-one generations, and the inheritance of sacrificial affairs has never been interrupted.』 Hutuhu then reported to the emperor, who ordered the restoration of the hereditary title. When the master was fifty-six years old, he suddenly suffered from wind-paralysis. On the first day of the intercalary fourth month of the Ding Si year of the Yanyou reign of Emperor Renzong of Yuan (1317), after gathering the assembly and reciting the gatha, he passed away peacefully. After cremation, countless sharira (relics) were obtained. He was posthumously named the Great Master of Buddha Sun Perfect Illumination.
The 22nd generation from Dajian (Huineng, the Sixth Patriarch)
Dharma successor of Zen Master Zhenjue Xin
Zen Master Fashu of Tieguan, Tianbao, Jianning Prefecture
He was the son of the Lin family of Pingyang, Wenzhou. At the age of seventeen, he went to Huazang Temple in Changzhou and was ordained by Master Zhuxi Tan. At nineteen, he was fully ordained. Initially, he visited Zen Master Zhongfeng, and later Zen Master Ji'an, but neither suited him. Then he met Zen Master Yuanweng at Shimen. Zen Master Yuanweng instructed him with the 『three not』 words. Therefore, he diligently practiced Chan for three years. One day, he suddenly had a great enlightenment and wrote a gatha saying: 『Not mind, not Buddha, not thing, squeezing out the bones of emptiness. A golden-haired lion cub, how could it be attached to a fox den. A shout, tut tut tut.』 Immediately, he went to the abbot's room. Zen Master Yuanweng asked, 『What are you doing?』 The Zen master said, 『Nanquan (Zen master) has been defeated by me.』 Zen Master Yuanweng said, 『Not mind, not Buddha, not thing, what is it?』 The Zen master said, 『A set of teeth bones, two pieces of ear skin.』 Zen Master Yuanweng said, 『Not, not, say something else.』 The Zen master said, 『Oriole singing, swallow speaking, magpie chirping, crow cawing.』 Zen Master Yuanweng said, 『Wrong.』 The Zen master also said, 『Wrong.』 Zen Master Yuanweng said, 『Where is Zen Master Nanquan now?』 The Zen master then shouted. Zen Master Yuanweng said, 『Apart from this shout, where exactly is Zen Master Nanquan?』 The Zen master flicked his sleeves and walked out. Therefore, he visited famous teachers everywhere. First, he visited Zen Master Xugu Ling at Dayang Mountain, and later he visited Zen Master Haiyin Ru at Jianfu Temple. Just as he entered the abbot's room
。印問。誰。師曰。暫到相看。印曰。甚麼處來。師曰。江西。印曰。江西近日有甚麼事。師曰。集云峰下藤條。被人拗折了也。印曰。莫亂統。師曰。不因亂統。爭得到者里。印曰。且道。者里事作么生。師叉手進前曰。即日恭惟。堂頭和尚。尊候起居萬福。印曰。不涉泥水一句。又作么生。師喝一喝曰。風從虎。云從龍。印曰。一喝不作一喝用。是何意旨。師曰。兩個泥牛斗入海。直至如今無訊息。印曰。錯。師亦曰。錯。印喚侍者點茶來。師曰。不受者供養。印曰。不受者供養。受那個供養。師曰。謝和尚盛情。印曰。曾見甚麼人來。師曰。不曾見人。印曰。既不曾見人。那裡得者個訊息。師曰。若見人。即無者個訊息。於是服勤為凈頭。印嘗謂眾曰。永嘉樞侍者。是煅了底金。嗣游東林。參澤山咸。值咸開室。為眾舉竹篦因緣。聲未絕。師奪卻竹篦。過左邊立曰。喚作甚麼即得。咸曰。掠虛漢。師以竹篦打一下。拗折而出。次日。咸復開室。師問。泗州大聖。因甚在揚州出現。咸曰。南山起云。北山下雨。師又捉住竹篦曰。南山起云。北山下雨。意旨如何。咸喝一喝。師曰。者是鬼窟里活計。畢竟意旨如何。咸曰。掠虛漢。師以竹篦一送曰。見說洛陽華似錦。拂袖便出。后歸石門省元翁。翁才見便曰。南泉向
【現代漢語翻譯】 現代漢語譯本： 印禪師問道：『你是誰？』 僧人回答：『暫時過來看看。』 印禪師問：『從什麼地方來？』 僧人回答：『江西。』 印禪師問：『江西最近有什麼事？』 僧人回答：『集云峰下的藤條，被人拗斷了。』 印禪師說：『不要胡說八道。』 僧人回答：『不胡說八道，怎麼能到這裡？』 印禪師問：『那麼，這裡的事情怎麼樣？』 僧人拱手向前說：『今天恭敬地問候，堂頭和尚，祝您起居萬福。』 印禪師問：『不沾泥帶水的一句話，又該怎麼說？』 僧人喝了一聲說：『風從虎，云從龍。』 印禪師問：『這一喝不當作一喝用，是什麼意思？』 僧人回答：『兩個泥牛斗入海，直到如今沒有訊息。』 印禪師說：『錯。』 僧人也說：『錯。』 印禪師叫侍者點茶來。僧人說：『不受這種供養。』 印禪師問：『不受這種供養，受哪種供養？』 僧人回答：『謝謝和尚的盛情。』 印禪師問：『曾經見過什麼人來嗎？』 僧人回答：『不曾見過人。』 印禪師問：『既然不曾見過人，從哪裡得到這個訊息？』 僧人回答：『如果見過人，就沒有這個訊息了。』 於是服侍勤勞地為印禪師淨髮。 印禪師曾經對眾人說：『永嘉樞侍者，是經過錘鍊的真金。』後來遊歷東林寺，參拜澤山咸禪師。正值澤山咸禪師開堂說法，為大家舉竹篦的因緣。聲音還沒停止，僧人奪過竹篦，站到左邊說：『叫作什麼才對？』 澤山咸禪師說：『掠虛漢。』 僧人以竹篦打了一下澤山咸禪師，拗斷竹篦而出。 第二天，澤山咸禪師再次開堂說法。僧人問：『泗州大聖（佛教護法神），為什麼在揚州出現？』 澤山咸禪師說：『南山起云，北山下雨。』 僧人又捉住竹篦說：『南山起云，北山下雨，意旨如何？』 澤山咸禪師喝了一聲。 僧人說：『這是鬼窟里的活計，到底意旨如何？』 澤山咸禪師說：『掠虛漢。』 僧人把竹篦一送說：『聽說洛陽的華（花）似錦，』拂袖便出。 後來回到石門，拜見省元翁。省元翁一見到他就說：『南泉（禪宗祖師）向……』
【English Translation】 English version: Zen Master Yin asked: 'Who are you?' The monk replied: 'Just came to take a look.' Zen Master Yin asked: 'Where did you come from?' The monk replied: 'Jiangxi.' Zen Master Yin asked: 'What's been happening in Jiangxi lately?' The monk replied: 'The vines under Jiyun Peak have been broken by someone.' Zen Master Yin said: 'Don't talk nonsense.' The monk replied: 'If I didn't talk nonsense, how could I get here?' Zen Master Yin asked: 'Then, how are things here?' The monk clasped his hands and stepped forward, saying: 'Today, I respectfully greet the Abbot of the hall and wish you well.' Zen Master Yin asked: 'What is a sentence that doesn't involve mud or water?' The monk shouted: 'Wind follows the tiger, clouds follow the dragon.' Zen Master Yin asked: 'This shout is not used as a shout, what is the meaning?' The monk replied: 'Two mud cows fight into the sea, and there has been no news until now.' Zen Master Yin said: 'Wrong.' The monk also said: 'Wrong.' Zen Master Yin asked the attendant to prepare tea. The monk said: 'I don't accept this offering.' Zen Master Yin asked: 'If you don't accept this offering, which offering do you accept?' The monk replied: 'Thank you for the abbot's kindness.' Zen Master Yin asked: 'Have you seen anyone come?' The monk replied: 'I haven't seen anyone.' Zen Master Yin asked: 'Since you haven't seen anyone, where did you get this news?' The monk replied: 'If I had seen someone, there would be no such news.' Then he diligently served Zen Master Yin by shaving his head. Zen Master Yin once said to the assembly: 'Attendant Shu of Yongjia is refined gold.' Later, he traveled to Donglin Temple and visited Zen Master Zeshan Xian. It happened that Zen Master Zeshan Xian was opening the hall to preach, citing the cause and condition of the bamboo staff for everyone. Before the sound stopped, the monk snatched the bamboo staff, stood on the left and said: 'What should it be called?' Zen Master Zeshan Xian said: 'Deceptive fellow.' The monk hit Zen Master Zeshan Xian with the bamboo staff, broke the bamboo staff and left. The next day, Zen Master Zeshan Xian opened the hall to preach again. The monk asked: 'Why did the Great Sage of Sizhou (Buddhist Dharma protector) appear in Yangzhou?' Zen Master Zeshan Xian said: 'Clouds rise in the southern mountains, and rain falls in the northern mountains.' The monk grabbed the bamboo staff again and said: 'Clouds rise in the southern mountains, and rain falls in the northern mountains, what is the meaning?' Zen Master Zeshan Xian shouted. The monk said: 'This is a ghost cave's work, what is the ultimate meaning?' Zen Master Zeshan Xian said: 'Deceptive fellow.' The monk sent the bamboo staff away and said: 'I heard that the flowers in Luoyang are like brocade,' and left with a flick of his sleeve. Later, he returned to Shimen and met Provincial Graduate Weng. As soon as Provincial Graduate Weng saw him, he said: 'Nanquan (Zen Buddhist master) towards...'
甚麼處去也。師曰。說甚南泉。釋迦老子來也。翁曰。不是心不是佛不是物。是甚麼。師曰。劍去久矣。翁曰。趙州無。聻。師曰。龍生金鳳子。衝破碧琉璃。翁曰。古人與么道。過的。你別道看。師喝一喝。翁曰。錯。師又喝。翁曰。錯錯。師遂禮拜。翁乃曰。放汝三十棒。師於是。潛眾十五年。延祐戊午。出世閩之天寶。帝師錫寺額。加號妙覺真空大師。后遷松溪普載。
上堂。當陽一句。截斷根源。把住放行。全機歷落。坐斷千聖頂𩕳。鑿開衲僧眼睛。疾焰過風。奔流度刃。直得妙峰𨁝跳。慧海波騰。正當恁么時。且道。開堂祝聖一句。作么生道。擊拂子曰。龍袖拂開全體現。像王行處絕孤蹤。
小參。金剛正印。率土咸歸。佛祖鉗錘。人天罔措。階梯不立。知解不存。德山棒。通上徹下。臨濟喝。絕後光前。一明一切明。一用一切用。大丈夫。秉吹毛劍。懸肘后符。雙放雙收。全殺全活。拈拄杖曰。鶴有九皋才翥翼。馬無千里謾追風。
佛誕上堂。毗藍園降生。八十種隨好。行作象王行。吼作獅子吼。拈拄杖曰。雲門大師來也。復卓一卓曰。阿爺阿爺。
上堂。舉三聖問雪峰。透網金鱗。以何為食。峰曰。待汝出網來。即向汝道。聖曰。千五百人善知識。話頭也不識。峰曰。老僧住
【現代漢語翻譯】 現代漢語譯本： 往哪裡去？師父說：『說什麼南泉（人名，禪宗祖師）。釋迦老子（釋迦牟尼佛）來了也一樣。』翁說：『不是心，不是佛，不是物，那是什麼？』師父說：『劍已經用很久了。』翁說：『趙州（人名，禪宗祖師）沒有。』師父說：『龍生金鳳子，衝破碧琉璃。』翁說：『古人這樣說，已經過去了。你另外說一句看看。』師父大喝一聲。翁說：『錯。』師父又喝一聲。翁說：『錯錯。』師父於是禮拜。翁就說：『放你三十棒。』師父於是潛藏在僧眾中十五年。延祐戊午年（1318年），在閩地的天寶寺出世。皇帝賜予寺廟匾額，加封號為妙覺真空大師。後來遷到松溪普載寺。
上堂說法。當陽一句，截斷根源。把住放行，全機歷落。坐斷千聖頂𩕳，鑿開衲僧眼睛。疾焰過風，奔流度刃。直得妙峰𨁝跳，慧海波騰。正在這個時候，那麼，開堂祝聖的一句，怎麼說呢？擊拂塵說：『龍袖拂開全體現，像王行處絕孤蹤。』
小參。金剛正印，率土咸歸。佛祖鉗錘，人天罔措。階梯不立，知解不存。德山（人名，禪宗祖師）的棒，通上徹下。臨濟（人名，禪宗祖師）的喝，絕後光前。一明一切明，一用一切用。大丈夫，秉吹毛劍，懸肘后符。雙放雙收，全殺全活。拿起拄杖說：『鶴有九皋才翥翼，馬無千里謾追風。』
佛誕上堂。在毗藍園降生，有八十種隨好的相貌。行走如象王般威嚴，吼聲如獅子般雄壯。拿起拄杖說：『雲門（人名，禪宗祖師）大師來了。』又敲一下說：『阿爺阿爺。』
上堂。舉三聖問雪峰（人名，禪宗祖師）。透網金鱗，以何為食？雪峰說：『等你出網來，就告訴你。』三聖說：『一千五百人的善知識，連話頭也不認識。』雪峰說：『老僧住
【English Translation】 English version: Where are you going? The master said, 'What are you talking about Nanquan (name of a person, a Zen master)? Even if Shakyamuni Buddha (Shakyamuni Buddha) comes.' The old man said, 'It is not mind, not Buddha, not a thing, what is it?' The master said, 'The sword has been used for a long time.' The old man said, 'Zhaozhou (name of a person, a Zen master) doesn't have it.' The master said, 'The dragon gives birth to a golden phoenix, breaking through the green glass.' The old man said, 'The ancients said it that way, it's already passed. Say something else and let me see.' The master shouted loudly. The old man said, 'Wrong.' The master shouted again. The old man said, 'Wrong, wrong.' The master then bowed. The old man then said, 'Release you with thirty blows.' The master then hid among the monks for fifteen years. In the year of Wuwu in the Yanyou era (1318 AD), he emerged at Tianbao Temple in Min. The emperor bestowed a plaque on the temple and added the title of Wonderful Enlightenment True Emptiness Great Master. Later, he moved to Puzai Temple in Songxi.
Ascending the hall for Dharma talk. The phrase at Dangyang cuts off the root source. Holding on and letting go, the whole mechanism is clear. Sitting firmly on the crowns of a thousand sages, chiseling open the eyes of the monks. Swift flames pass the wind, rushing currents cross the blade. It makes Miaofeng leap, and the waves of Huihai surge. At this very moment, then, how should the phrase for opening the hall and blessing the sage be said? Striking the whisk, he said: 'The dragon sleeves brush open, the whole body appears, the elephant king walks, leaving no solitary trace.'
Small assembly. The Vajra Seal of Approval, all lands return. The Buddha's and Patriarchs' tongs and hammers leave humans and gods at a loss. No ladder is established, no knowledge or understanding remains. Deshan's (name of a person, a Zen master) stick penetrates up and down. Linji's (name of a person, a Zen master) shout cuts off the past and illuminates the future. One understanding is all understanding, one use is all use. A great man wields the hair-splitting sword, hangs the talisman behind his elbow. Releasing and收收 simultaneously, completely killing and completely enlivening. Picking up the staff, he said: 'The crane has the talent of Jiugao to spread its wings, the horse chases the wind in vain without a thousand miles.'
Ascending the hall on Buddha's Birthday. Born in the Pilan Garden, with eighty kinds of excellent marks. Walking with the majesty of an elephant king, roaring with the strength of a lion. Picking up the staff, he said: 'Zen master Yunmen (name of a person, a Zen master) has arrived.' Then striking it once, he said: 'Father, Father.'
Ascending the hall. Quoting Sansheng asking Xuefeng (name of a person, a Zen master): 'A golden scale that has passed through the net, what does it eat?' Xuefeng said: 'When you come out of the net, I will tell you.' Sansheng said: 'A good teacher of fifteen hundred people, doesn't even recognize the topic.' Xuefeng said: 'The old monk lives
持事繁。師曰。三聖大似毒龍攪海。白浪滔天。若不是雪峰慣入洪波。爭得驪珠在握。擊拂子下座。
謝殿主上堂。如何是佛殿里底。悉哩蘇盧。蘇盧悉哩。江國春風吹不起。鷓鴣啼在深華里。擊拂子。
舉臨濟無位真人是甚麼乾屎橛話。頌曰。無位真人乾屎橛。臨濟未是白拈賊。千古長如白練飛。一條界破青山色。
舉牛過窗欞話。頌曰。浪靜風恬意轉殊。滿天星斗月輪孤。時人休戀一泓水。來上扁舟泛五湖。
舉香嚴上樹話。頌曰。上樹未上樹。鐵蛇橫古路。覿面笑呵呵。苦瓠連根苦。
居三載。謝歸天寶。以嗣法善儔主寺事。至元庚辰八月。示微疾。作手書。邀諸所與游者入山。如期畢至。求法施者。隨其所欲。了無倦色。正午沐浴端坐。書偈曰。本無來去。一句全提。紅霞穿碧落。白日繞須彌。擲筆而逝。壽六十三。臘四十五。全身塔于瑞雲院。
普明寬禪師法嗣
常州府宜興龍池一源永寧禪師
別號虛幻子。淮東通州朱氏子。世宦族。九歲。師淵模于廣慧寺。寺故淮海肇說法處。前一夕。寺眾夢迎肇。次日師至。識者異之。十二歲剃髮。尋受具戒。參中峰海于蘇之萬壽。入穹窿。謁克翁紹。紹俾掌藏。時年始十九。偕明極㫤于焦子山。習定五年。極曰。
【現代漢語翻譯】 現代漢語譯本： 持事繁。禪師說：『三聖（指三聖慧然禪師）的做法很像毒龍攪動大海，白色的浪濤衝向天空。如果不是雪峰（指雪峰義存禪師）慣於進入洶涌的波濤，怎麼能得到驪珠（比喻珍貴的佛法）在手？』於是擊打拂塵，走下座位。 謝殿主上堂。『什麼是佛殿里的？』『悉哩蘇盧，蘇盧悉哩。』（咒語，意義不詳）江上的春風吹不起來，鷓鴣鳥啼叫在深深的華林里。』於是擊打拂塵。 引用臨濟義玄禪師的『無位真人是甚麼乾屎橛話』。頌詞說：『無位真人是乾屎橛，臨濟義玄禪師還不是個白白拿取東西的賊。千古以來長如白色的絲練飛舞，一條線劃破了青山的顏色。』 引用牛過窗欞的話。頌詞說：『風平浪靜，意境更加特殊，滿天星斗，只有一輪孤月。世人不要迷戀那一泓水，不如登上小船泛遊五湖。』 引用香嚴智閑禪師上樹的話。頌詞說：『上樹未上樹，鐵蛇橫在古老的道路上。見面笑呵呵，苦瓠連根都是苦的。』 禪師在寺院住了三年，告辭返回天寶寺，以繼承佛法的善友身份主持寺院事務。至元庚辰年（1280年）八月，禪師略感不適，寫下手書，邀請所有與他交往的人入山。大家如期到達，向他求法的人，禪師都隨他們的意願施法，沒有絲毫倦色。正午時分，禪師沐浴後端坐，寫下偈語說：『本來就沒有來去，一句完全提持。紅色的雲霞穿透碧藍的天空，白色的太陽圍繞著須彌山。』說完擲筆而逝，享年六十三歲，僧臘四十五年。全身安葬在瑞雲院。 普明寬禪師的法嗣 常州府宜興龍池一源永寧禪師 別號虛幻子，淮東通州朱氏之子，世代為官宦家族。九歲時，禪師在廣慧寺學習，廣慧寺是淮海禪師最初說法的地方。在前一天晚上，寺里的僧眾夢見迎接淮海禪師，第二天禪師就到了，有見識的人都覺得很奇異。十二歲剃髮，不久受具足戒。參拜中峰明本禪師于蘇州的萬壽寺，進入穹窿山，拜見克翁紹禪師。克翁紹禪師讓他掌管藏經，當時禪師才十九歲。與明極㫤禪師一同在焦子山習禪五年。明極㫤禪師說：
【English Translation】 English version: Handling affairs was burdensome. The Master said, 'San Sheng (referring to Chan Master San Sheng Huiran) is very much like a poisonous dragon stirring up the sea, with white waves soaring to the sky. If it weren't for Xue Feng (referring to Chan Master Xue Feng Yicun) being accustomed to entering the turbulent waves, how could he obtain the luminous pearl (a metaphor for precious Dharma) in his grasp?' Then he struck the whisk and descended from the seat. Abbot Xie ascended the hall. 'What is in the Buddha hall?' 'Sili Sulu, Sulu Sili.' (mantra, meaning unknown) 'The spring breeze of the Jiang country cannot blow it up, the partridge sings in the deep Hualin.' Then he struck the whisk. Citing Linji Yixuan's (Linji is also known as Rinzai) words, 'What is the true person of no rank? A dry shit stick!' The verse says, 'The true person of no rank is a dry shit stick, Linji (Rinzai) is not yet a thief who takes things for nothing. For thousands of years, it flies like a white silk ribbon, a line dividing the green mountains.' Citing the story of the ox passing through the window. The verse says, 'The waves are calm and the wind is still, the meaning becomes more special, the sky is full of stars, and the moon is alone. People of the world, do not be infatuated with a pool of water, come aboard a small boat and float on the Five Lakes.' Citing Xiangyan Zhixian's (Kyogen Chikan) story of climbing a tree. The verse says, 'Climbing the tree, not climbing the tree, an iron snake lies across the ancient road. Meeting face to face, smiling, the bitter gourd is bitter from the root.' The Chan master stayed in the temple for three years, bid farewell and returned to Tianbao Temple, taking charge of the temple affairs as a good friend who inherited the Dharma. In the eighth month of the Gengchen year of the Zhiyuan era (1280 AD), the Chan master felt slightly unwell, wrote a letter, and invited all those who associated with him to enter the mountain. Everyone arrived as scheduled, and to those who sought the Dharma from him, the Chan master bestowed the Dharma according to their wishes, without the slightest fatigue. At noon, the Chan master bathed and sat upright, writing a verse saying, 'Originally there is no coming and going, the whole sentence is completely upheld. Red clouds pierce the blue sky, the white sun circles Mount Sumeru.' After finishing, he threw the pen and passed away, at the age of sixty-three, with forty-five years of monastic life. His whole body was buried in Ruiyun Temple. Dharma successor of Chan Master Puming Kuan Chan Master Yiyuan Yongning of Longchi in Yixing, Changzhou Prefecture Also known as Xuhuanzi, he was the son of the Zhu family of Tongzhou, Huaidong, a family of officials for generations. At the age of nine, the Chan master studied at Guanghui Temple, which was the place where Chan Master Huaihai first preached the Dharma. The night before, the monks in the temple dreamed of welcoming Chan Master Huaihai, and the next day the Chan master arrived, which knowledgeable people found very strange. He shaved his head at the age of twelve, and soon received the full precepts. He visited Chan Master Zhongfeng Mingben at Wanshou Temple in Suzhou, entered Qionglong Mountain, and visited Chan Master Keweng Shao. Chan Master Keweng Shao asked him to manage the scriptures, at which time the Chan master was only nineteen years old. Together with Chan Master Mingji Jiong, he practiced Chan on Jiaozi Mountain for five years. Chan Master Mingji Jiong said:
藏主所詣如此。宜亟往見人。於是至淮西太湖。謁無用寬。方入門。用厲聲叱之。師作禮門外。久之。乃許入見。問。何處人。師曰。通州。曰淮海近日盈虛若何。師曰。沃日滔天。不存涓滴。用便喝出。師退徹夜不寐。一日聞用舉雲門須彌山話。聲未絕。忽有省。急趨前。用便打曰。趙州無字作么生。師遽曰。趙州狗子無佛性。萬象森羅齊乞命。無底籃兒盛死蛇。多添少減無虛剩。用嗒然。繇是。執侍左右者三年。用始以斷崖義所贊己像。親署書授師曰。汝緣在南。師遂受命南還。時虛谷陵。元叟端。瀨翁慶。幻住本。皆各據名山。師皆叩擊。無不吻合。延祐庚申。住廣德大洞。洞左有實相寺。馬祖弟子澄公道場。師為起廢。時有宿衲。無一全者。遁跡石溪。溪與洞相望。人謂廣德二甘露門云。至治癸亥。宜興龍池疏請師。師欣然赴之。命曰禹門。居久。復至絕巘築室。足不越限者三年。帝師降號弘教普濟禪師。泰定乙丑。遷九里寺。至順庚午。再遷李山。元統甲戌。主常之天寧。萬壽八年。復錫號本覺妙明真凈。至正壬午。歸龍池。尋召入京。宣命龍光殿升座說法。上悅。賜金襕法衣。加號佛心了悟。庚子出領善權。洪武己酉夏六月。示微疾。囑弟子。裁紙製內外衣。且曰。吾將逝矣。索筆書偈曰。七十八年守䂐
。明明一場敗闕。泥牛海底翻身。六月炎天飛雪。書畢。吉祥而逝。先一月。池水忽竭。及師順寂。噴涌異常時。茶毗。現五色光。牙齒舌輪皆不壞。設利無數。門人分余骨。與不壞者。就龍池太平齊山紫雲麻蕻五所。建塔藏焉。世壽七十八。僧臘六十五。
天寧教禪師法嗣
杭州府妙果竺源水盛禪師
別號無住翁。饒州樂平范氏子。十七。依羅山常出家。尋謁月庭于蔣山。時孤舟居第一座。諄諄誨師不置。師每自奮。且發願曰。吾此生不作佛。當入無間獄。過匡廬。止東林。一日夜半。不覺如出荊棘林。洎歸羅山。默舉公案。如鏡照鏡。師自以為開悟。及掌藏鑰東林。閱妙喜語。有明心見性非桑門事。則又復致疑。不能自釋。越五載。重會孤舟于蔣山。其後謁無能。始得脫盡玄妙知解。回觀從前所悟。宛如一夢。能撫之曰。子后當大弘吾宗也。於是。東遊至薦福。分座說法。久之。居南巢。天曆己巳。出世西湖之妙果寺。
示眾。凡學道人。當洞明諸佛心宗。行解相應。歲久月深。具大無畏。如透水月華。萬浪千波。觸之不散。方始不被生死陰魔所惑。未幾。復還南巢。至正丁亥。戒飭徒眾。且曰。世尊有言。我今背痛。將入涅槃。吾其時矣。侍僧捧紙求偈。師揮叱曰。何以偈為。端坐而
{ "translations": [ "現代漢語譯本：\n明明一場敗闕（指失敗）。泥牛（用泥土做的牛）在海底翻身。六月炎熱的天氣里竟然飛雪。書寫完畢。吉祥地去世。去世前一個月，池塘里的水忽然乾涸。等到禪師圓寂的時候，池水又噴涌而出，與平時不同。火化（茶毗）時，顯現出五色光芒。牙齒和舌頭都沒有燒壞，還形成了舌輪，舍利子非常多。門人將剩餘的骨灰，連同沒有燒壞的牙齒和舌頭，分別在龍池、太平、齊山、紫雲、麻蕻這五個地方，建造佛塔來埋藏。世壽七十八歲，僧臘六十五年。\n\n天寧教禪師的法嗣\n\n杭州府妙果竺源水盛禪師\n\n別號無住翁。是饒州樂平人范氏的兒子。十七歲時，依從羅山常出家。後來到蔣山拜見月庭禪師。當時孤舟禪師擔任第一座。他諄諄教誨水盛禪師，水盛禪師也因此奮發努力，並且發願說：『我此生如果不成佛，就墮入無間地獄。』他經過匡廬，住在東林寺。有一天半夜，忽然感覺好像走出了荊棘林。回到羅山後，默默地參究公案，就像鏡子照鏡子一樣。水盛禪師自認為已經開悟。等到他掌管東林寺的藏經鑰匙時，閱讀妙喜禪師的語錄，其中有『明心見性不是出家人的事情』這句話，於是又產生了疑惑，不能自己解釋。過了五年，再次在蔣山會見孤舟禪師。之後又拜見無能禪師，才徹底擺脫了玄妙的知解。回頭看以前所悟到的，就像一場夢一樣。無能禪師撫摸著他說：『你以後一定會大大弘揚我的宗派。』於是，他向東遊歷到薦福寺，分座說法。過了很久，住在南巢。天曆己巳年（1329年），出世在西湖的妙果寺。\n\n示眾說：『凡是學道的人，應當徹底明白諸佛的心宗，做到修行和理解相一致，經過長年累月的努力，具備大無畏的精神，就像穿透水中的月亮一樣，即使有萬浪千波，也無法將它衝散。這樣才不會被生死陰魔所迷惑。』沒過多久，又回到南巢。至正丁亥年（1347年），告誡徒眾，並且說：『世尊曾經說過，我現在背痛，將要進入涅槃。我的時辰也到了。』侍者拿著紙請求他寫偈語，水盛禪師揮手呵斥說：『要偈語做什麼？』然後端坐而逝。", "English version:\nClearly a defeat. A mud ox (a cow made of mud) turns over in the bottom of the sea. Snow flies in the hot June weather. He finished writing. He passed away auspiciously. A month before his death, the pond water suddenly dried up. When the master passed away, the pond water gushed out unusually. During cremation (荼毗, chá pí), five-colored lights appeared. His teeth and tongue remained intact, forming a tongue wheel, and there were countless śarīras (舍利, shèlì, relics). His disciples divided the remaining bones, along with the intact teeth and tongue, and built pagodas to bury them in five places: Longchi, Taiping, Qishan, Ziyun, and Mahong. He lived to the age of seventy-eight, with sixty-five years as a monk.\n\nA Dharma heir of Chan Master Tianning Jiao\n\nChan Master Miaoguo Zhuyuan Shuisheng of Hangzhou Prefecture\n\nAlso known as Wuzhu Weng. He was Fan, a native of Leping, Raozhou. At seventeen, he left home under Luoshan Chang. Later, he visited Yueting at Jiangshan. At that time, the solitary boat (孤舟, gūzhōu) Chan master was the first seat. He earnestly taught Shuisheng, who strived hard and vowed: 'If I do not become a Buddha in this life, I will enter the Avīci hell.' He passed through Kuanglu and stayed at Donglin Temple. One midnight, he felt as if he had emerged from a thorny forest. After returning to Luoshan, he silently investigated the koans, like a mirror reflecting a mirror. Shuisheng thought he had attained enlightenment. When he took charge of the scripture key at Donglin Temple, he read the sayings of Miaoxi Chan master, which included the phrase 'Realizing the mind and seeing the nature is not the business of a monk,' and he became doubtful again, unable to explain it himself. Five years later, he met the solitary boat (孤舟, gūzhōu) Chan master again at Jiangshan. Later, he visited Wuneng, and only then was he able to completely shed the mysterious knowledge and understanding. Looking back at what he had realized before, it was like a dream. Wuneng stroked him and said, 'You will greatly promote my sect in the future.' Thereupon, he traveled east to Jianfu Temple and gave Dharma talks. After a long time, he lived in Nanchao. In the year of Jisi (1329) of the Tianli era (天曆, Tiānlì), he appeared in Miaoguo Temple in West Lake.\n\nHe addressed the assembly, saying: 'All those who study the Way should thoroughly understand the mind-seal of all Buddhas, and their practice and understanding should be consistent. After years and months of effort, they should possess great fearlessness, like penetrating the moon in the water, so that even with ten thousand waves and a thousand ripples, it cannot be scattered. Only then will they not be deluded by the yin demons of birth and death.' Not long after, he returned to Nanchao. In the year of Dinghai (1347) of the Zhizheng era (至正, Zhìzhèng), he admonished his disciples, saying: 'The World Honored One once said, "My back hurts now, and I am about to enter Nirvana." My time has come.' An attendant held up paper and asked him to write a verse, but Shuisheng waved his hand and scolded, 'What is the use of a verse?' Then he sat upright and passed away." ] }
逝。世壽七十三。僧臘五十三。
澱山異禪師法嗣
袁州府慈化鐵山瓊禪師
十八歲出家。首參雪巖。一日偶頭痛。欲煎藥手提瓶子。遇覺赤鼻曰。你須是那吒太子。析骨還父。析肉還母。然後為父母說法始得。師有省。乃述偈曰。一莖草上現瓊樓。識破古今閑話頭。拈起集云峰頂月。人前拋作百花毬。無何。巖示寂。往謁東巖。巖問。心不是佛。智不是道。上座作么生會。師曰。抱贓叫屈。巖曰。不是心不是佛不是物。是甚麼。師曰。眉間迸出遼天鶻。復謁蒙山。屢入室呈解。山但曰。只是欠在。一日忽觸著欠字。身心豁然。徹骨徹髓。乃跳下禪床。擒住山曰。我欠少個甚麼。山打三掌。師禮拜。山然之。次典首座。
冬節秉拂曰。冬至月頭。賣被買牛。冬至月尾。賣牛買被。卓拄杖曰。者里無尾無頭。中道齊休。行也休休。坐也休休。住也休休。臥也休休。睡眼豁開。五云現瑞。光風霽月。無處不周。梅綻枯枝古渡頭。風前時復暗香浮。雖然。向上一路。萬里崖州。何以見得。靠拄杖曰。休休。后示寂。塔于觀音閣后。
□□府□□孤舟濟禪師
時。月庭忠居蔣山。師為第一座。竺源至首座寮。師問曰。蒙山嘗言。栽松道者。不具二緣而生。達磨葬熊耳。后只履西歸。為復
【現代漢語翻譯】 現代漢語譯本： 圓寂。享年七十三歲，僧臘五十三年。
澱山異禪師的法嗣
袁州府慈化鐵山瓊禪師
十八歲出家。最初參訪雪巖禪師。一日，偶然頭痛，想要煎藥，手裡拿著瓶子，遇到覺赤鼻禪師說：『你必須是那吒（Nata，佛教護法神）太子，析骨還父，析肉還母，然後才能為父母說法。』禪師有所領悟，於是作偈說：『一莖草上現瓊樓，識破古今閑話頭。拈起集云峰頂月，人前拋作百花毬。』不久，雪巖禪師圓寂。禪師前往拜謁東巖禪師。東巖禪師問：『心不是佛，智不是道，上座（對僧人的尊稱）你作何理解？』禪師說：『抱贓叫屈。』東巖禪師說：『不是心不是佛不是物，那是什麼？』禪師說：『眉間迸出遼天鶻。』又去拜謁蒙山禪師，多次入室呈述自己的理解，蒙山禪師只是說：『只是欠在。』一日，忽然觸及『欠』字，身心豁然開朗，徹骨徹髓。於是跳下禪床，擒住蒙山禪師說：『我欠少了什麼？』蒙山禪師打了他三掌，禪師禮拜，蒙山禪師認可了他。後來擔任首座。
冬至時節，秉拂說法：『冬至月初，賣被買牛；冬至月末，賣牛買被。』卓拄杖說：『這裡無尾無頭，中道齊休。行也休休，坐也休休，住也休休，臥也休休。睡眼豁開，五云現瑞，光風霽月，無處不周。梅綻枯枝古渡頭，風前時復暗香浮。』雖然如此，向上一路，萬里崖州。如何才能明白這個道理？』靠著拄杖說：『休休。』後來圓寂，塔在觀音閣后。
□□府□□孤舟濟禪師
當時，月庭忠禪師住在蔣山，禪師擔任第一座。竺源禪師到首座的寮房，禪師問道：『蒙山禪師曾經說過，栽松道者，不具二緣而生；達磨（Bodhidharma，禪宗始祖）葬在熊耳山，後來只履西歸。』是……
【English Translation】 English version: Passed away. His age was seventy-three, and his monastic age was fifty-three.
Successor of Zen Master Yichan of Dianshan
Zen Master Qiong of Tieshan Temple, Cihua, Yuanzhou Prefecture
He left home at the age of eighteen. He first visited Zen Master Xueyan. One day, he had a headache and wanted to decoct medicine. As he held the bottle, he met Awakened Red Nose, who said, 'You must be Prince Nata (Nata, a Buddhist guardian deity), dissecting your bones to return them to your father and dissecting your flesh to return it to your mother, and then you can preach the Dharma to your parents.' The Zen master had an insight and composed a verse: 'A jade tower appears on a single blade of grass, recognizing the idle talk of ancient and modern times. Picking up the moon from the peak of Jiyun Mountain, he throws it in front of people as a ball of a hundred flowers.' Not long after, Zen Master Xueyan passed away. The Zen master went to visit Zen Master Dongyan. Zen Master Dongyan asked, 'The mind is not the Buddha, and wisdom is not the Way. How do you understand this, venerable monk?' The Zen master said, 'Accusing oneself while holding stolen goods.' Zen Master Dongyan said, 'It is not the mind, not the Buddha, not a thing, what is it?' The Zen master said, 'A falcon from the Liao sky bursts forth from between the eyebrows.' He also visited Zen Master Mengshan and repeatedly entered the room to present his understanding. Zen Master Mengshan only said, 'It's just lacking.' One day, he suddenly touched the word 'lacking,' and his body and mind suddenly opened up, penetrating his bones and marrow. So he jumped off the Zen bed, grabbed Zen Master Mengshan, and said, 'What am I lacking?' Zen Master Mengshan slapped him three times. The Zen master bowed, and Zen Master Mengshan acknowledged him. Later, he served as the head seat.
At the winter solstice, he held the whisk and preached, 'At the beginning of the winter solstice month, sell the quilt and buy an ox; at the end of the winter solstice month, sell the ox and buy a quilt.' He struck the staff and said, 'Here there is no beginning and no end, the middle way is completely at rest. Walking is rest, sitting is rest, dwelling is rest, lying is rest. The sleeping eyes are wide open, five clouds appear auspiciously, the gentle breeze and clear moon are everywhere. Plum blossoms bloom on withered branches at the ancient ferry, and a faint fragrance floats in the wind from time to time.' Although this is so, the upward path is ten thousand miles to Yazhou. How can one understand this principle?' Leaning on the staff, he said, 'Rest, rest.' Later, he passed away, and his stupa is behind the Guanyin Pavilion.
Zen Master Jizhou of Lonely Boat, □□ Prefecture
At that time, Zen Master Yuetingzhong lived in Jiangshan, and the Zen master served as the first seat. Zen Master Zhuyuan went to the head seat's room, and the Zen master asked, 'Zen Master Mengshan once said that the Daoist who plants pines is born without two conditions; Bodhidharma (Bodhidharma, the founder of Zen Buddhism) was buried in Xiong'er Mountain, and later only a sandal returned to the West.' Is it...
是神通妙用。是法爾如然。子作么生會。源曰。形神俱妙。師叱曰。不然。子他日當自知之。源后以師語。請益無能。始釋然大悟。
大鑒下第二十三世
大慈成禪師法嗣
衢州府烏石杰峰世愚禪師
郡之西安余氏子。弱冠投蘭溪顯教寺剃染。受具足戒。謁古崖石門斷崖中峰諸大老。佩受法訓。棲止南屏。三年不逾戶限。時止巖倡道大慈。師往謁。巖舉南泉不是心不是佛不是物是甚麼。師茫然。於是仍返南屏。一夕聞鄰僧誦證道歌。至不除妄想不求真處。豁然如釋重負。乃曰。佛法元在目前。人自遠之耳。即述偈曰。時時覿面不相逢。氣力娘生幾吃窮。夜半忽然忘月指。虛空迸出一輪紅。走見止巖。巖才見。便喝曰。何處見神見鬼來。師曰。今日捉了賊也。巖曰。贓在何處。師便喝。巖曰。開口合口都不是。向上道將來。師曰。遍界明明不覆藏。巖拈竹篦。師便掀倒禪床。巖曰。敢來者里捋虎鬚。連打三下。因命為侍者。至順辛未。出世里之烏石。一十六載。遷廣德石溪。
開堂日。僧問。遠離烏石嶺。來赴石溪山。開示人天路。如何透祖關。師曰。龍生金鳳子。衝破碧琉璃。曰與么則覿面不相識。千里可同風。師曰。重疊關山路。曰達磨西來。不立文字。直指人心。見性成佛。既然
【現代漢語翻譯】 現代漢語譯本： 是神通妙用（不可思議的力量）。是法爾如然（自然而然的規律）。你如何理解？源（人名）說：『形神俱妙（形體和精神都達到精妙的境界）。』 師（老師）呵斥道：『不對。你將來自然會明白的。』 源後來用老師的話請教別人，但沒有人能解答，最終才恍然大悟。
大鑒下第二十三世
大慈成禪師的法嗣
衢州府烏石杰峰世愚禪師
是郡西安余氏的兒子。年輕時到蘭溪顯教寺剃度出家。受了具足戒。拜訪了古崖、石門、斷崖、中峰等各位大德，接受了他們的教誨。住在南屏山，三年沒有走出房門。當時止巖禪師在大慈寺倡導佛法，世愚禪師前去拜訪。止巖禪師舉出南泉禪師的『不是心不是佛不是物是什麼』的公案。世愚禪師茫然不解。於是返回南屏山。一天晚上，聽到鄰寺的僧人誦讀《證道歌》，讀到『不除妄想不求真』時，忽然感到如釋重負。於是說：『佛法原來就在眼前，是人自己疏遠了它啊。』 隨即寫了一首偈：『時時覿面不相逢，氣力娘生幾吃窮。夜半忽然忘月指，虛空迸出一輪紅。』 走去拜見止巖禪師。止巖禪師一見到他，便喝道：『從哪裡見到鬼神來了？』 世愚禪師說：『今天捉到賊了。』 止巖禪師說：『贓物在哪裡？』 世愚禪師便喝了一聲。止巖禪師說：『開口閉口都不是，向上說一句來。』 世愚禪師說：『遍界明明不覆藏（真理遍佈世界，明明白白，無所隱藏）。』 止巖禪師拿起竹篦。世愚禪師便掀翻了禪床。止巖禪師說：『敢在這裡捋虎鬚。』 連續打了三下。於是命他做侍者。元順帝至順辛未年（1331年），到里之烏石山開山說法。十六年後，遷往廣德石溪。
開堂日，僧人問：『遠離烏石嶺，來赴石溪山，開示人天路，如何透祖關？』 師說：『龍生金鳳子，衝破碧琉璃。』 僧人說：『這樣說來，就是覿面不相識，千里可同風了。』 師說：『重疊關山路。』 僧人說：『達磨西來，不立文字，直指人心，見性成佛。既然』
【English Translation】 English version: It is spiritual power and wonderful function (incredible power). It is Dharma as it is (the law of nature). How do you understand it? Yuan (person's name) said, 'Both form and spirit are wonderfully subtle (both the physical body and the spirit reach a subtle state).' The master (teacher) scolded, 'No. You will naturally understand it in the future.' Later, Yuan asked others about the master's words, but no one could answer, and finally he suddenly realized.
The 23rd generation under Dajian
Daci Cheng Zen Master's Dharma successor
Shiyu Zen Master of Jiefeng, Wushi, Quzhou Prefecture
He was the son of the Yu family in Xi'an, Quzhou Prefecture. When he was young, he went to Lanxi Xianjiao Temple to be tonsured and ordained. He received the complete precepts. He visited the great elders of Guya, Shimen, Duanya, and Zhongfeng, and received their teachings. He lived in Nanping Mountain and did not leave his room for three years. At that time, Zen Master Zhiyan was advocating Buddhism at Daci Temple, and Zen Master Shiyu went to visit him. Zen Master Zhiyan brought up the case of Zen Master Nanquan's 'What is it that is neither mind, nor Buddha, nor thing?' Zen Master Shiyu was at a loss. So he returned to Nanping Mountain. One night, he heard a monk in the neighboring temple reciting the 'Song of Enlightenment', and when he read 'Do not eliminate delusion, do not seek truth', he suddenly felt relieved. So he said, 'The Buddha-dharma is originally in front of us, but people distance themselves from it.' Then he wrote a verse: 'Often face to face, we do not meet, how much poverty do we suffer from the strength of our mother's birth? In the middle of the night, we suddenly forget the finger pointing at the moon, and a red wheel bursts out of the void.' He went to see Zen Master Zhiyan. As soon as Zen Master Zhiyan saw him, he shouted, 'Where did you see ghosts and gods?' Zen Master Shiyu said, 'Today I caught the thief.' Zen Master Zhiyan said, 'Where is the stolen goods?' Zen Master Shiyu shouted. Zen Master Zhiyan said, 'Neither opening your mouth nor closing your mouth is right, say a word upwards.' Zen Master Shiyu said, 'The whole world is clearly not covered up (the truth is all over the world, clear and undisguised).' Zen Master Zhiyan picked up the bamboo stick. Zen Master Shiyu overturned the Zen bed. Zen Master Zhiyan said, 'Dare to stroke the tiger's whiskers here.' He hit him three times in a row. So he ordered him to be an attendant. In the year of Xinwei of Zhishun during the reign of Emperor Yuan Shundi (1331), he went to Lishi Wushi Mountain to establish a mountain and preach the Dharma. Sixteen years later, he moved to Guangde Shixi.
On the day of the opening of the hall, a monk asked, 'Leaving Wushi Ridge, coming to Shixi Mountain, enlightening the path of humans and gods, how to penetrate the ancestral pass?' The master said, 'The dragon gives birth to a golden phoenix, breaking through the blue glaze.' The monk said, 'In that case, we do not recognize each other face to face, and thousands of miles can share the same wind.' The master said, 'Overlapping mountain roads.' The monk said, 'Bodhidharma came from the West, not establishing words, directly pointing to the human heart, seeing one's nature and becoming a Buddha. Since'
不立文字。何得流傳至今。師曰。官不容針私通車馬。曰直指人心。指那個心。師曰。開口不在舌頭上。曰見性成佛。性在甚麼處。師曰。太湖三萬六千頃。夜夜波心月色明。曰記得傅大士道。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。此意如何。師曰。切忌當面蹉過。曰與么則有意氣時添意氣。不風流處也風流。師曰。毫釐有差。天地懸隔。曰此事且止。經中道。大富長者。即是如來。為復是累劫中來。為復是今生契證。師曰。澗深華落遠。山高樹影長。曰今日直心居士。營建石溪道場。請和尚住。是同是別。師曰。師子吼時芳草綠。像王行處百花紅。曰既然如是得何果報。師曰。生生歸佛地。世世樂人天。
上堂。大道無形。離名絕相。不勞修證。豈涉言詮。一千七百祖師關。仔細看來。只者是依他作解。障自悟門。若欲掃去葛藤。截斷露布。直須向黃面老子。方欲拈花之際。金色頭陀。未曾微笑之時。便與掀倒禪床。喝散大眾。免使後代兒孫。做盡許多伎倆。山僧。今日更不指東畫西。直截與諸人。通個訊息。良久曰。天高群像正。海闊百川朝。
洪武庚戌十二月。示微疾。書偈曰。生本不生。滅本不滅。撒手便行。一天明月。擲筆而逝。全身藏烏石慈雲塔院。壽七十。臘五十。
【現代漢語翻譯】 現代漢語譯本 『不立文字』（不依賴文字），如何能夠流傳至今？ 師父說：『官府不允許針通過，私下卻能通行車馬。』 問：『直指人心』（直接指向人的本心），指的是哪個心？ 師父說：『開口不在舌頭上。』 問：『見性成佛』（見到自性就能成佛），自性在什麼地方？ 師父說：『太湖三萬六千頃，夜夜波心月色明。』 問：記得傅大士（傅翕，南北朝時期的居士）說道：『空手把鋤頭，步行騎水牛。人從橋上過，橋流水不流。』此話是什麼意思？ 師父說：『切忌當面錯過。』 問：這樣說來，就是有意氣的時候增添意氣，不風流的地方也變得風流？ 師父說：『毫釐有差，天地懸隔。』 問：這件事暫且放下。經書中說道：『大富長者，即是如來。』是累劫（無數個世代）中修來的，還是今生才證悟的？ 師父說：『澗深華落遠，山高樹影長。』 問：今日直心居士（心地正直的在家修行人）營建石溪道場，請和尚您去住持，這和尚您是同還是別（有什麼不同）？ 師父說：『師子吼時芳草綠，像王行處百花紅。』 問：既然是這樣，能得到什麼果報？ 師父說：『生生歸佛地，世世樂人天。』
上堂說法。大道無形無相，超越名相，無需修證，也無法用言語表達。一千七百位祖師的關卡，仔細看來，只是依傍他人解釋，障礙了自己的覺悟之門。如果想要掃除葛藤（糾纏不清的事物），截斷露布（公開的告示），就必須在黃面老子（指佛陀）方才拈花之際，金色頭陀（指迦葉尊者）還未微笑之時，便將禪床掀翻，喝散大眾，免得後代子孫，做盡許多伎倆。山僧我，今日不再指東畫西，直接與諸位，通個訊息。良久說道：『天高群像正，海闊百川朝。』
洪武（明太祖朱元璋年號，1368-1398）庚戌年十二月，師父略感不適，寫下偈語：『生本不生，滅本不滅。撒手便行，一天明月。』寫完擲筆圓寂，全身安葬在烏石慈雲塔院。享年七十歲，僧臘五十年。
【English Translation】 English version 『Not establishing words』 (not relying on written language), how can it be transmitted to this day? The master said: 『The government does not allow a needle to pass, but privately, carriages and horses can pass.』 Asked: 『Directly pointing to the human mind』 (directly pointing to one's original mind), which mind does it refer to? The master said: 『Opening the mouth is not on the tongue.』 Asked: 『Seeing one's nature and becoming a Buddha』 (seeing one's self-nature, one can become a Buddha), where is the self-nature? The master said: 『Taihu Lake is 36,000 hectares, and the moon is bright in the heart of the waves every night.』 Asked: I remember that Layman Fu Dashi (Fu Xi, a lay Buddhist in the Northern and Southern Dynasties) said: 『Empty-handed, he holds a hoe, walking, he rides a water buffalo. People pass over the bridge, the bridge flows, but the water does not.』 What does this mean? The master said: 『Be careful not to miss it when it is right in front of you.』 Asked: So, when there is ambition, add ambition, and even where there is no romance, it becomes romantic? The master said: 『A difference of a hair's breadth leads to a separation as great as that between heaven and earth.』 Asked: Let's put this matter aside for now. The sutra says: 『The great wealthy elder is the Tathagata.』 Is it cultivated over countless kalpas (aeons), or is it realized in this lifetime? The master said: 『The ravine is deep, and the flowers fall far away; the mountain is high, and the shadows of the trees are long.』 Asked: Today, the Upasaka Zhixin (a lay practitioner with a sincere mind) is building the Shixi Dojo and inviting the monk to reside there. Is this monk the same or different (what is the difference)? The master said: 『When the lion roars, the fragrant grass is green; where the elephant king walks, hundreds of flowers are red.』 Asked: Since this is the case, what karmic reward will be obtained? The master said: 『Life after life, return to the Buddha land; generation after generation, enjoy happiness in the human and heavenly realms.』
Ascending the hall to preach the Dharma. The Great Way is formless and without characteristics, transcending names and forms, requiring no cultivation or proof, and cannot be expressed in words. The barrier of the 1,700 ancestral masters, upon careful examination, is merely relying on others' interpretations, obstructing one's own gate of enlightenment. If you want to sweep away the kudzu vines (entangled matters) and cut off the open announcements, then just as the Yellow-Faced Old Man (referring to the Buddha) was about to pick a flower, and before the Golden Ascetic (referring to Venerable Kashyapa) had smiled, overturn the Zen bed and disperse the assembly, lest future generations exhaust themselves in many tricks. I, the mountain monk, will not point east and draw west today, but directly communicate a message to everyone. After a long silence, he said: 『The sky is high, and the myriad phenomena are upright; the sea is vast, and hundreds of rivers flow towards it.』
In the twelfth month of the Gengxu year of Hongwu (reign of Emperor Zhu Yuanzhang of the Ming Dynasty, 1368-1398), the master felt slightly unwell and wrote a verse: 『Birth is originally unborn, extinction is originally unextinguished. Letting go and departing, a bright moon in the sky.』 After writing, he threw down the pen and passed away, his whole body buried in the Ciyun Pagoda Courtyard of Wushi. He lived to the age of seventy, with fifty years as a monk.
天寶樞禪師法嗣
杭州府凈慈逆川智順禪師
溫之瑞安陳氏子。母奉智者大師像甚謹。一夕。夢僧項有圓光。溯江流而上。曰。我當爲汝子。寤而有娠。師生而美質宿成。年七歲。從仲父沙門慧光于崇興。及長受具。遍歷義海。忽棄去。入閩。參天寶鐵關。求依住。關叱曰。丈夫漢。不于大叢林相頡頏。乃思局此耶。抽身便入。師下旦過悲泣。關聞乃命參堂。師由是壁立萬仞。晝夜不辨。逾月因如廁。睹園中瓠瓜。觸發頓覺。大地平沉。走見關。關曰。此才入門耳。向上一著。千里萬里。又逾半載。一日忽厲聲告關曰。南泉敗關。今已見矣。關曰。不是心不是佛不是物。是甚麼。師曰。地上磚鋪。屋上瓦覆。關曰。南泉即今在甚麼處。師曰。鷂子過新羅。關曰。錯。師亦曰。錯。關曰。錯錯。師禮拜而退。俾典藏鑰。尋命分座說法。關趨寂。師繼領院事。未幾棄去。渡江入淮。禮諸祖塔。由建業回浙。旋返永嘉。開報恩于瑞安。遷主江心。復開歸原於平陽。朝廷賜院額。及金襕袈裟。號佛性圓辨禪師。平章燕只不華鎮閩。請住東禪雪峰。洪武初。詔徴有道高僧十人。于鐘山建會。師應詔命。升座說法。上幸臨。慰勞備至。南還。升主凈慈。六年。復召入京。俄示微疾。沐浴說偈坐逝。
縉雲真禪
【現代漢語翻譯】 現代漢語譯本 天寶樞禪師法嗣
杭州府凈慈逆川智順禪師
溫州瑞安人，俗姓陳。他的母親非常虔誠地供奉智者大師的畫像。一天晚上，她夢見一位僧人，脖子上有圓光，逆著江流而上，說：『我將成為你的兒子。』醒來后就懷孕了。智順禪師出生后，天生資質就很好。七歲時，跟隨他的叔父沙門慧光在崇興寺出家。長大后，他全面學習佛教經義。後來忽然離開，前往福建，參拜天寶鐵關禪師，請求依止。鐵關禪師呵斥他說：『大丈夫，不應該在大叢林里與人爭鋒，怎麼能侷限於這裡呢？』智順禪師立刻離開。第二天早上，他再次拜見鐵關禪師，悲傷地哭泣。鐵關禪師聽聞后，就命他進入禪堂參禪。智順禪師從此像壁立萬仞一樣，晝夜不分地苦修。一個月后，因為上廁所，看到園中的葫蘆瓜，觸發頓悟，感覺大地都平沉了。他跑去見鐵關禪師。鐵關禪師說：『這才是剛剛入門而已。向上的一著，還有千里萬里。』又過了半年多，有一天，他忽然大聲地告訴鐵關禪師說：『我已經看透南泉普愿禪師的禪法了。』鐵關禪師問：『不是心，不是佛，不是物，那是什麼？』智順禪師回答說：『地上鋪著磚，屋上蓋著瓦。』鐵關禪師問：『南泉普愿禪師現在在哪裡？』智順禪師回答說：『鷂子飛過新羅。』鐵關禪師說：『錯。』智順禪師也說：『錯。』鐵關禪師說：『錯錯。』智順禪師禮拜後退下。鐵關禪師讓他管理藏經的鑰匙。不久，鐵關禪師命他分座說法。鐵關禪師圓寂后，智順禪師繼承主持院務。沒過多久，他就離開了。渡江進入淮河流域，禮拜各位祖師的塔。從建業回到浙江，又返回永嘉，在瑞安開創報恩寺，遷往主持江心寺，又在平陽開創歸原寺。朝廷賜予寺院匾額，以及金襕袈裟，賜號佛性圓辨禪師。平章燕只不華鎮守福建時，請他去東禪雪峰寺。洪武初年（1368年），朝廷詔令徵召有道高僧十人，在鐘山建立法會。智順禪師應詔前往，升座說法。皇上親自駕臨，慰勞備至。之後南還，升座主持凈慈寺。洪武六年（1373年），再次被召入京。不久示現輕微疾病，沐浴后說偈，坐化圓寂。
縉雲真禪
【English Translation】 English version Successor of Chan Master Tianbao Shu
Chan Master Zhishun of Nici Temple, Ni Chuan, Hangzhou Prefecture
He was a son of the Chen family of Ruian, Wenzhou. His mother devoutly worshipped the image of Great Master Zhiyi. One night, she dreamed of a monk with a halo around his neck, going upstream, saying, 'I shall be your son.' She awoke and found herself pregnant. The master was born with innate good qualities. At the age of seven, he followed his uncle, the Shramana Huiguang, at Chongxing Temple. When he grew up, he received the full precepts and thoroughly studied the ocean of Buddhist teachings. Suddenly, he abandoned it and went to Min (Fujian), where he visited Tianbao Tieguan (Iron Gate) and sought to reside there. Guan scolded him, saying, 'A true man should compete in large monasteries, why confine your thoughts here?' He immediately withdrew. The next morning, the master visited Guan again, weeping sadly. Guan, hearing this, ordered him to join the meditation hall. From then on, the master stood firm like a ten-thousand-foot wall, not distinguishing day from night. After more than a month, while using the toilet, he saw a gourd in the garden, which triggered a sudden awakening. He felt the earth sink and become level. He ran to see Guan. Guan said, 'This is just the beginning. The next step is thousands of miles away.' After another half a year, one day, he suddenly loudly announced to Guan, 'I have now seen through Nanquan's (Nanquan Puyuan) teaching.' Guan asked, 'It is not mind, not Buddha, not object, what is it?' The master replied, 'Bricks are laid on the ground, tiles cover the roof.' Guan asked, 'Where is Nanquan now?' The master replied, 'A hawk flies over Silla.' Guan said, 'Wrong.' The master also said, 'Wrong.' Guan said, 'Wrong, wrong.' The master bowed and withdrew. Guan ordered him to manage the keys to the treasury. Soon after, Guan ordered him to share the seat and preach the Dharma. After Guan passed away, the master succeeded him as abbot. Not long after, he left. He crossed the river into the Huai River region, paying respects to the pagodas of various patriarchs. From Jianye, he returned to Zhejiang, and then returned to Yongjia, where he founded Bao'en Temple in Ruian, moved to preside over Jiangxin Temple, and then founded Guiyuan Temple in Pingyang. The court bestowed a plaque on the temple, as well as a kasaya of golden thread, and the title Chan Master of Buddha-nature and Perfect Eloquence. When Yan Zhi Buhua, the Pacifier-in-chief, was stationed in Min (Fujian), he invited him to Dongchan Xuefeng Temple. In the early Hongwu period (1368 AD), the court issued an edict summoning ten eminent monks to establish a Dharma assembly at Zhongshan. The master responded to the edict and ascended the seat to preach the Dharma. The emperor personally attended, offering abundant comfort and care. Afterwards, he returned south and ascended the seat to preside over Nici Temple. In the sixth year of Hongwu (1373 AD), he was summoned to the capital again. Soon after, he showed signs of slight illness, bathed, recited a verse, and passed away while sitting in meditation.
Zhen Chan of Jinyun
師法嗣
太原府五臺山靈鷲碧峰寶金禪師
乾州永壽石氏子。為邑名胄。父母崇善。有桑門授以觀音像。未幾生師。誕時白光盈室。甫六歲。即命出家。剃染后。遍歷講肆。忽嘆爲非。遂更衣。謁如海真于縉雲。晝夜精勤。偶攜筐擷蔬。忽凝坐不動。歷三時方寤。真曰。入定耶。師曰。然。真曰。何所見。師曰。有所悟。真曰。悟處如何。師舉筐示之。真曰。不是。師置筐于地。拱手而立。真又曰。不是。師便喝。真攔胸擒住曰。道道。師捏拳便筑。真曰。未在。此塵勞暫息耳。必使心路絕祖關透。然後大法始明。師由是。脅不沾席者三年。一日聞伐木聲。汗下如雨。乃曰。古人道。大悟一十八遍。小悟無數。豈欺我哉。未生前事。今日方知。亟見真。真不諾。師掀倒禪床而出。翌日復見真。真于地上畫一圓相。師以袖拂去。真復畫一圓相。師于圓相中畫一畫。又拂去。真再畫一圓相。師于圓相中畫十字。又拂去。真復畫如前。師於十字隅作卍字。又拂去。真大笑曰。參學悟者。世豈無之。能明大機用。寧復幾人。遂授記莂。命往朔方。道當大行。先是。師嘗于定中。見一山秀麗。重樓杰閣。金碧絢爛。諸菩薩行道其中。有招師者曰。此秘魔巖也。爾修道其中。何遽忘之。后師游臺山。道逢蓬首女子。身
【現代漢語翻譯】 現代漢語譯本
師法嗣
太原府五臺山靈鷲碧峰寶金禪師
乾州永壽（今陜西乾縣永壽鎮）石氏之子，是當地的名門望族。父母崇尚慈善。有僧人送給他們一尊觀音像。不久，禪師就出生了。出生時，白光充滿整個房間。剛滿六歲，父母就讓他出家。剃度后，他遍訪各處講經場所，忽然嘆息認為這不是他所追求的。於是更換僧袍，前往縉雲山拜見如海真禪師。日夜精進勤奮。一次偶然拿著竹筐採摘蔬菜，忽然凝神靜坐不動，經歷了三個時辰才醒來。如海真禪師問：『入定了？』禪師回答：『是的。』如海真禪師問：『看到了什麼？』禪師回答：『有所領悟。』如海真禪師問：『領悟之處在哪裡？』禪師舉起竹筐給他看。如海真禪師說：『不是。』禪師把竹筐放在地上，拱手站立。如海真禪師又說：『不是。』禪師便大喝一聲。如海真禪師攔胸抓住他說：『說！說！』禪師捏緊拳頭就打。如海真禪師說：『還不到時候，這只是暫時的擺脫塵世煩惱罷了。必須使心路斷絕，突破祖師關卡，然後大法才能真正明白。』禪師因此，三年時間裡，身體沒有沾過牀蓆。一天，聽到砍伐樹木的聲音，汗如雨下，於是說：『古人說，大悟一十八遍，小悟無數，難道是欺騙我嗎？未出生前的事情，今天才明白。』急忙去見如海真禪師，如海真禪師不答應。禪師掀翻禪床而出。第二天又去見如海真禪師，如海真禪師在地上畫一個圓圈，禪師用袖子拂去。如海真禪師又畫一個圓圈，禪師在圓圈中畫一橫，又拂去。如海真禪師再次畫一個圓圈，禪師在圓圈中畫一個十字，又拂去。如海真禪師又像之前一樣畫圓圈，禪師在十字的角落畫上卍字，又拂去。如海真禪師大笑著說：『參禪學習而開悟的人，世上難道沒有嗎？能夠明白大機大用的人，又能有幾個呢？』於是授予衣缽，並囑咐他前往朔方，說他的道將會大行於世。在此之前，禪師曾經在禪定中，看到一座山秀麗壯觀，重樓高閣，金碧輝煌，眾菩薩在其中行走，有人招呼禪師說：『這是秘魔巖啊！你在這裡修道，怎麼這麼快就忘記了呢？』後來禪師遊歷五臺山，路上遇到一個頭髮蓬亂的女子，身
【English Translation】 English version
Successor of the Dharma
Chan Master Baojin of Lingjiu Bifeng, Mount Wutai, Taiyuan Prefecture
He was a son of the Shi family of Yongshou (Yongshou Town, Qian County, Shaanxi Province today), Qian Prefecture, a prominent local family. His parents revered goodness. A monk gave them a Guanyin (Avalokiteśvara) statue. Soon after, the Master was born. At birth, white light filled the room. At just six years old, his parents ordered him to leave home. After being tonsured, he traveled to various lecture halls, suddenly sighing that it was not what he sought. So he changed his robes and went to Jinyun Mountain to visit Chan Master Ruhai Zhen. He was diligent day and night. Once, while carrying a basket to pick vegetables, he suddenly sat still in meditation, remaining so for three periods of time before awakening. Zhen asked, 'Entering samadhi?' The Master replied, 'Yes.' Zhen asked, 'What did you see?' The Master replied, 'I had some enlightenment.' Zhen asked, 'What is the place of enlightenment?' The Master held up the basket to show him. Zhen said, 'No.' The Master placed the basket on the ground and stood with his hands folded. Zhen again said, 'No.' The Master then shouted. Zhen grabbed him by the chest and said, 'Speak! Speak!' The Master clenched his fist and struck. Zhen said, 'Not yet. This is only a temporary cessation of worldly troubles. You must cut off the path of the mind and break through the ancestral barrier, then the Great Dharma will truly be understood.' Because of this, the Master did not touch the mat with his side for three years. One day, hearing the sound of felling trees, sweat poured down like rain. He then said, 'The ancients said, 'Great enlightenment eighteen times, countless small enlightenments.' How could they deceive me? The matter before birth, I understand today.' He hurried to see Zhen, but Zhen did not agree. The Master overturned the meditation bed and went out. The next day, he saw Zhen again. Zhen drew a circle on the ground, and the Master brushed it away with his sleeve. Zhen drew another circle, and the Master drew a line in the circle and brushed it away again. Zhen drew another circle, and the Master drew a cross in the circle and brushed it away again. Zhen drew a circle as before, and the Master drew a swastika in the corner of the cross and brushed it away again. Zhen laughed loudly and said, 'Are there no people in the world who study Chan and attain enlightenment? How many can understand the great function and great use?' So he bestowed the robe and bowl and instructed him to go to Shuofang, saying that his Dharma would greatly flourish in the world. Before this, the Master had once seen in meditation a beautiful mountain, with towering pavilions and magnificent buildings, resplendent in gold and jade. The Bodhisattvas (enlightenment being) were walking among them, and someone called to the Master, saying, 'This is the Secret Demon Cliff! You cultivate the Way here, how could you forget so quickly?' Later, the Master traveled to Mount Wutai and met a woman with disheveled hair on the road, her body
被五彩弊衣。赤足徐行。一黑獒隨後。師問何之。答曰。入山。師曰。入山何為。答曰。一切不為。言訖而沒。叩同行者。皆不見。知為文殊化身也。師因就山。建靈鷲庵。以待方來。僧俗聞風趨赴。嘗至萬指。至正戊子冬。召入內廷。值大雪。夜有紅光。自師室中。直透霄漢。上驚歎。賜金襕伽黎。明年。禱雨輒應。敕賜寂照圓明大禪師號。詔住海印寺。洪武初。詔師至京住天界。問法稱旨。辛亥。設普濟會於鐘山。命師蒞其事。賜伊蒲饌。上親倖臨。御翰賜詩。壬子六月。沐浴更衣。集眾言別。弟子請偈。師曰。三藏十二部。尚為故紙。吾言何為。端坐遂瞑目。世壽六十五。僧臘五十九。茶毗。舍利成五色。齒牙皆不壞。
慈化瓊禪師法嗣
汝州香嚴無聞思聰禪師
香山人。初參獨峰。令看不是心不是佛不是物話。同云峰月山等六人。立盟互相究竟。次見淮西無能教。教示無字話令參。一日。晤同參敬上座。敬問。你六七年來。有甚見處。師曰。每日只是目前無一物。敬曰。你者一絡索。從甚處來。師惘然。乃問。畢竟明此大事。應作么生。敬曰。不見道。要知端的意。北斗而南看。說了便去。師被一拶。直得不知行坐者七日。偶到凈頭寮。疑情不解。食頃乃覺。胸次輕清。目前人物。一切不
【現代漢語翻譯】 現代漢語譯本： 身穿五彩破舊的衣服，赤著腳慢慢地走著，一條黑色的獒犬跟在後面。禪師問他要去哪裡，他回答說：『入山。』禪師問：『入山做什麼？』他回答說：『一切不為。』說完就消失了。禪師詢問同行的人，都說沒看見。禪師知道這是文殊菩薩（Manjusri，智慧的象徵）的化身。於是禪師就在山上，建造了靈鷲庵，等待有緣人到來。僧人和俗人聽聞后紛紛前來，人數曾經達到上萬。至正戊子年（1348年）冬天，被召入內廷。當時正值大雪，夜裡有紅光，從禪師的房間里，直衝雲霄。皇上驚歎不已，賜予金襕袈裟。第二年，祈雨就應驗。皇上下旨賜予『寂照圓明大禪師』的稱號，詔令他住持海印寺。洪武初年（1368年），皇上詔令禪師到京城，住在天界寺，問法后非常滿意。辛亥年（1371年），在鐘山設立普濟會，命令禪師主持此事，賜予伊蒲齋飯，皇上親自駕臨，御筆賜詩。壬子年（1372年）六月，沐浴更衣，召集眾人告別。弟子們請求禪師留下偈語，禪師說：『三藏十二部（Tripitaka，佛教經典的總稱），尚且是廢紙，我說什麼呢？』說完端坐就閉上了眼睛。世壽六十五歲，僧臘五十九年。火化后，舍利子呈現五種顏色，牙齒都沒有壞。
慈化瓊禪師的法嗣
汝州香嚴無聞思聰禪師
香山人。最初參拜獨峰禪師，獨峰禪師讓他參看『不是心不是佛不是物』的話頭。他和云峰、月山等六人，立下盟約互相參究。後來又拜見淮西無能禪師，無能禪師教他參『無』字話頭。有一天，他遇到同參敬上座，敬上座問：『你六七年來，有什麼見解？』禪師說：『每日只是目前無一物。』敬上座說：『你這一絡索，從哪裡來？』禪師茫然不知所措。於是問：『到底要明白這件大事，應該怎麼做？』敬上座說：『不見道，要知端的意，北斗而南看。』說完就走了。禪師被這一逼問，直弄得不知如何是好，過了七天。偶然走到凈頭寮，疑情不解，過了一會兒才覺悟，胸中輕快清明，眼前的人物，一切都...
【English Translation】 English version: He wore tattered clothes of five colors and walked barefoot, with a black mastiff following behind. The master asked him where he was going. He replied, 'Into the mountains.' The master asked, 'What are you going into the mountains for?' He replied, 'For nothing at all.' After saying this, he disappeared. The master asked his companions, but none of them had seen him. The master knew that he was an incarnation of Manjusri (symbol of wisdom). Therefore, the master went to the mountain and built Lingjiu Hermitage to await those who would come. Monks and laypeople flocked to him, and the number once reached tens of thousands. In the winter of the year Wuzi of the Zhizheng reign (1348), he was summoned to the inner court. At that time, there was heavy snow, and at night there was a red light that went straight from the master's room into the sky. The emperor was amazed and bestowed upon him a golden kasaya. The following year, his prayers for rain were always answered. The emperor issued an edict conferring upon him the title of 'Great Zen Master of Stillness, Illumination, Perfection, and Brightness' and ordered him to reside at Haiyin Temple. At the beginning of the Hongwu reign (1368), the emperor summoned the master to the capital to reside at Tianjie Temple. He was very pleased with the master's Dharma teachings. In the year Xinhai (1371), he established the Universal Relief Assembly at Zhongshan and ordered the master to preside over it, bestowing upon him the Yibuzhai meal. The emperor personally attended and bestowed a poem written in his own hand. In June of the year Renzi (1372), he bathed and changed his clothes, gathered the assembly to say farewell. The disciples asked the master to leave a verse. The master said, 'The Tripitaka (the three collections of Buddhist texts) in twelve divisions are still just old paper, what would I say?' After saying this, he sat upright and closed his eyes. He lived to the age of sixty-five, and had been a monk for fifty-nine years. After cremation, the relics were of five colors, and the teeth were not decayed.
Dharma Successor of Zen Master Cihua Qiong
Zen Master Wuwensi Cong of Xiangyan in Ruzhou
He was from Xiangshan. He initially visited Zen Master Dufeng, who instructed him to contemplate the saying 'not mind, not Buddha, not thing'. He and Yunfeng, Yueshan, and four others made a pact to investigate it thoroughly together. Later, he visited Zen Master Wuneng of Huaixi, who taught him to contemplate the 'Wu' character. One day, he met fellow practitioner Venerable Jing, who asked, 'What insights have you had in the past six or seven years?' The master said, 'Every day, there is simply nothing before my eyes.' Venerable Jing said, 'Where does this entanglement of yours come from?' The master was at a loss. So he asked, 'Ultimately, how should one act to understand this great matter?' Venerable Jing said, 'Haven't you heard, 'If you want to know the true meaning, look at the Big Dipper from the south'?' After saying this, he left. The master was so pressed by this question that he didn't know what to do for seven days. By chance, he went to the latrine, and his doubt remained unresolved. After a while, he realized, and his chest felt light and clear. The people and things before his eyes, everything...
見。直是通身汗流。遂見敬。敬舉扇曰。速道速道。師遽曰。舉起分明也妙哉。清風匝匝透人懷。箇中消息無多子。直得通身歡喜來。自此下語作頌。都無滯礙。及至向上一路。又不得灑落。乃入香嚴山過夏。復謁無方普。普問。萬法歸一。一歸何處。師曰。鼻豎眼橫。普曰。者是學得底。師曰。雞寒上樹。鴨寒下水。普曰。不問者個。如何是你父母未生前面目師。豎起拳曰。看。普曰。好與三十拄杖。師拂袖便出。適值鐵山從高麗回至石霜。師往見。山問。仙府何處。師曰。汝州。山曰。風穴面目如何。師將二十年工夫。通說一遍。山把定咽喉問。如何是無字。師曰。近從潭州來。不得湖北信。山曰。未在更道。師曰。和尚幾時離高麗。山曰。未在更道。師喝一喝。拂袖便出。山曰。者兄弟都好。只一件大病。道我發明了。師聞而感激。復入光州山中十七年。方得穎脫。嘗示眾曰。法無定相。遇緣即宗。秉金剛劍。吞栗棘蓬。截斷衲僧舌頭。坐卻毗盧頂𩕳。拈一莖草。作丈六金身。將丈六金身。作一莖草。直教寸絲不掛。月冷秋空。寒灰髮焰。到者里。喚作佛法。入地獄如箭射。不喚作佛法。入地獄如箭射。諸仁者。畢竟作么生會。不見船子道。藏身處沒軌跡。沒軌跡處莫藏身。雖然恁么。正眼觀來。儘是閑傢俱。
衲僧分上。料掉沒交涉。
常州府宜興玉峰寂照無極導禪師
吳興趙氏子。生時白光盈室者三夕。值元兵下江南。母計氏。為遊兵俘去。師長以求母。持大士名。至切遍尋十餘年。得之河間。於是。偕禮普陀。從鐵山瓊落髮。次謁及庵信于道場。無隱元于凈慈。因泛湖聞漁歌。脫然有省。呈元。元曰。此間無你棲泊處。師拂衣去。尋筑庵弁山之陽。母終。葬畢。一夕空中有白衣人。語曰。緣在宜興。於是。得玉峰山。建寂照禪院。邑人翕然宗之。至順壬申正月六日。無疾趺坐而逝。世壽六十五。僧臘三十。阇維。舍利無數。分塔于寂照中隱二處。中隱在邑之東北。亦師所創也。
大鑒下第二十四世
烏石愚禪師法嗣
江寧府靈谷非幻無涯道永禪師
衢之西安浮石吳氏子。父夢明果至門誕之。投烏石杰峰出家。峰問。何處來。師應聲曰。虛空無向背。峰指鐘示師。師信口成頌曰。百鍊爐中滾出來。虛空元不惹塵埃。如今掛在人頭上。觸著洪音遍九垓。時年始十二。峰大奇之。旋為祝髮。居下版。服勤積久。疑滯盡釋。得無礙辯。峰為印可。永樂間。敕住靈谷。會朝廷建大齋有禮。官董事甚嚴。師若不經意者。左右怪問之。師曰。自家有一大事甚緊。無暇他及。沐浴更衣。趺坐書偈
【現代漢語翻譯】 現代漢語譯本： 于衲僧（指修行僧人）而言，計較得失是沒有意義的。
常州府宜興玉峰寂照無極導禪師
是吳興趙氏之子。出生時，有白光充滿房間，持續了三個晚上。正值元朝軍隊攻打江南，他的母親計氏，被流動的士兵俘虜。禪師長大后爲了尋找母親，持誦大士（觀世音菩薩）的名號，至誠懇切地尋訪了十餘年，最終在河間找到了她。於是，一同前往普陀山禮拜，跟隨鐵山瓊剃度出家。之後參謁及庵信于道場，又參謁無隱元于凈慈寺。一次泛舟湖上，聽到漁歌，忽然有所領悟。將所悟呈給無隱元，無隱元說：『這裡沒有你棲身的地方。』禪師於是拂袖而去。之後在弁山的南面建造菴廬。母親去世后，安葬完畢。一天晚上，空中出現一位身穿白衣的人，告訴他說：『你的緣分在宜興。』於是，得到了玉峰山，建立了寂照禪院。當地的百姓都紛紛歸宗於他。至順壬申年（1332年）正月六日，無疾而終，跏趺坐化。世壽六十五歲，僧臘三十年。荼毗（火化）后，得到無數舍利。分別建塔于寂照禪院和中隱兩處。中隱在宜興縣的東北面，也是禪師所建立的。
大鑒慧能（六祖慧能）下第二十四世
烏石愚禪師的法嗣
江寧府靈谷非幻無涯道永禪師
是衢州西安浮石吳氏之子。他的父親夢見明果來到家門，於是他便出生了。他投奔烏石杰峰出家。杰峰問：『從哪裡來？』禪師應聲回答說：『虛空沒有方向和背面。』杰峰指著鐘給禪師看，禪師隨口作成一首偈頌說：『百鍊爐中滾出來，虛空元不惹塵埃。如今掛在人頭上，觸著洪音遍九垓。』當時禪師年僅十二歲。杰峰對此感到非常驚奇，隨即為他剃度。禪師住在下版（指寺院的下層），勤勞服侍了很久，疑慮和滯礙全部消解，得到了無礙辯才。杰峰為他印可。永樂年間（1403-1424年），皇帝下令他住持靈谷寺。當時朝廷建造大型齋會有禮儀，官員督辦事務非常嚴格。禪師好像不在意這些事情。左右的人感到奇怪，問他。禪師說：『我自己有一件大事非常緊要，沒有空閑顧及其他。』於是沐浴更衣，跏趺坐下，寫下偈頌。
【English Translation】 English version: For a mendicant monk, calculating gains and losses is meaningless.
Zen Master Dao of Yufeng Jizhao Wuji (Jade Peak Still Illumination Limitless) Monastery, Yixing, Changzhou Prefecture
He was the son of the Zhao family of Wuxing. When he was born, white light filled the room for three nights. At the time when the Yuan army attacked Jiangnan, his mother, Lady Ji, was captured by roaming soldiers. The Zen master grew up seeking his mother, reciting the name of Mahasattva (Avalokiteśvara Bodhisattva), earnestly searching for more than ten years, and finally found her in Hejian. Thereupon, they went together to Mount Putuo to pay homage, and he was tonsured by Tieshan Qiong. Later, he visited Ji'an Xin at the Daochang Monastery and Wu Yin Yuan at Jingci Monastery. Once, while boating on the lake, he heard a fisherman's song and suddenly had an awakening. He presented his understanding to Yuan, who said, 'There is no place for you to dwell here.' The Zen master then brushed his sleeves and left. Afterwards, he built a hermitage on the south side of Mount Bian. After his mother passed away and was buried, one night, a person in white appeared in the sky and told him, 'Your affinity is in Yixing.' Thereupon, he obtained Mount Yufeng and established the Jizhao Zen Monastery. The local people all followed him. On the sixth day of the first month of the Renshen year of the Zhishun era (1332), he passed away without illness, sitting in full lotus posture. His age was sixty-five, and his monastic age was thirty. After cremation, countless relics were obtained. Stupas were built at Jizhao Zen Monastery and Zhongyin in two places. Zhongyin is located in the northeast of Yixing County and was also founded by the Zen master.
Twenty-fourth generation under Dajian Huineng (the Sixth Patriarch Huineng)
Dharma successor of Zen Master Wu Yu of Wushi
Zen Master Dao Yong of Feihuan Wuyai (Non-Illusion Limitless Shore) Monastery, Linggu, Jiangning Prefecture
He was the son of the Wu family of Fushi, Xi'an, Quzhou. His father dreamed of Ming Guo coming to his door, and then he was born. He joined the monastery under Wushi Jiefeng. Jiefeng asked, 'Where do you come from?' The Zen master replied, 'Emptiness has no direction or back.' Jiefeng pointed to the bell and showed it to the Zen master, who spontaneously composed a verse, saying, 'Rolled out from the furnace of a hundred refinements, emptiness originally does not attract dust. Now hanging on people's heads, touching the great sound pervades the nine realms.' At that time, the Zen master was only twelve years old. Jiefeng was very surprised by this and immediately tonsured him. The Zen master lived in the lower section (referring to the lower level of the monastery), diligently serving for a long time, and all doubts and hindrances were resolved, and he obtained unobstructed eloquence. Jiefeng approved him. During the Yongle period (1403-1424), the emperor ordered him to reside at Linggu Monastery. At that time, the imperial court was building a large vegetarian feast with rituals, and the officials were supervising the affairs very strictly. The Zen master seemed not to care about these things. The people around him felt strange and asked him. The Zen master said, 'I have a very important matter of my own, and I have no time to attend to other things.' Thereupon, he bathed and changed his clothes, sat in full lotus posture, and wrote a verse.
曰。生死悠悠絕世緣。蒙恩永樂太平年。者回撒手歸空去。雪霽云消月正圓。投筆而逝。上聞。遣中官致祭。茶毗。舍利遍佈。七眾嘆未曾有。
溫州府護龍太初啟原禪師
日本國源氏子。父官方宰。九歲。送入建長寺出家。十八。請旨南詢。歷三年抵福州。時吳元之丙午二月。進京貢上。引師見上。上喜。敕見季潭泐。泐指令遍參。后謁杰峰。一日峰上堂曰。雪覆千山。因甚麼孤峰不白。師出衆曰。雷聲隱隱。雨點全無。峰曰。草菴上蓋琉璃瓦。石室中藏瑪瑙瓶。師曰。大蟲騎卻南山虎。峰曰。虎生七子。阿那個無尾巴。師曰。第七個。峰曰。且放汝三十棒。由是許入室。后辭。結茅廬阜。復移石龍。出世廣度。遷羅陽三峰。再遷護龍。嘗垂三關語。一曰。舜若多神。因甚麼向平地上。拖泥帶水。二曰。金翅鳥王。劈海取龍吞。因甚麼被泥鰍吞卻。三曰。三世諸佛說不得。因甚麼貍奴白牯念摩訶。永樂丁亥三月朔。集眾說偈曰。生也鐵面皮。死也鐵面皮。一擊百雜碎。白日繞須彌。遂坐逝。塔于南院。
續燈正統卷之八 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷九
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十七世
【現代漢語翻譯】 說：生死悠長，斷絕塵世的因緣，蒙受永樂（1403-1424）太平年間的恩澤。這次撒手人寰歸於空寂，如同雪后晴朗，雲消霧散，月亮正圓。說完便放下筆去世了。皇上聽聞后，派遣太監前去祭奠，火化后，舍利遍佈各處，僧俗七眾都驚歎前所未有。
溫州府護龍太初啟原禪師
是日本國源氏的後代，父親擔任官方宰相。九歲時，被送入建長寺出家。十八歲時，請求前往南方參學。歷經三年抵達福州。當時是吳元年間的丙午年二月。進京朝貢，引薦的老師帶他覲見皇上，皇上非常高興，敕令他拜見季潭泐（Ji Tan Le）。泐指令他廣泛參學。後來拜謁杰峰（Jie Feng）。一天，杰峰上堂說法時說：『雪覆蓋千山，為什麼孤峰不白？』禪師從人群中走出來說：『雷聲隱隱，雨點全無。』杰峰說：『草菴上蓋著琉璃瓦，石室中藏著瑪瑙瓶。』禪師說：『大蟲騎著南山的虎。』杰峰說：『老虎生了七個孩子，哪個沒有尾巴？』禪師說：『第七個。』杰峰說：『且放你三十棒。』因此被允許進入內室。後來辭別，在廬阜結茅屋居住，又移居石龍。出世后廣度眾生，遷往羅陽三峰，再次遷往護龍。曾經垂示三關語：一是，舜若多神（Shun Ruo Duo Shen），為什麼在平地上拖泥帶水？二是，金翅鳥王（Jin Chi Niao Wang）劈開大海取龍吞食，為什麼被泥鰍吞掉？三是，三世諸佛說不得，為什麼貍奴白牯念摩訶（Mo He）？永樂（1403-1424）丁亥年三月初一，召集眾人說偈語：生也是鐵面皮，死也是鐵面皮，一擊百雜碎，白日繞須彌。說完便坐化去世。塔建在南院。
續燈正統卷之八 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷九
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十七世
【English Translation】 He said: 'The cycle of birth and death is long, severing worldly ties. Receiving grace during the Yongle (1403-1424) reign of peace. This time, letting go and returning to emptiness, like clear skies after snow, clouds dispersing, and the moon perfectly round.' After saying this, he put down his pen and passed away. The Emperor, upon hearing this, sent an official to offer sacrifices. After cremation, his relics were scattered everywhere, and the seven assemblies of monks and laypeople marveled at this unprecedented event.
Zen Master Taichu Qiyuan of Hulong Temple in Wenzhou Prefecture
He was a descendant of the Minamoto clan in Japan. His father served as an official. At the age of nine, he was sent to Kencho-ji Temple to become a monk. At eighteen, he requested permission to travel south for study. After three years, he arrived in Fuzhou. It was the second month of the Bingwu year during the Wu Yuan reign. He went to the capital to pay tribute, and the teacher who introduced him presented him to the Emperor. The Emperor was very pleased and ordered him to meet with Jitan Le. Le instructed him to study widely. Later, he visited Jiefeng. One day, Jiefeng said during a Dharma talk: 'Snow covers a thousand mountains, why is the solitary peak not white?' The Zen Master stepped forward from the crowd and said: 'Distant thunder, but no rain.' Jiefeng said: 'A thatched hut covered with glazed tiles, a stone chamber containing an agate vase.' The Zen Master said: 'A big worm riding the tiger of Nanshan.' Jiefeng said: 'The tiger gave birth to seven cubs, which one has no tail?' The Zen Master said: 'The seventh one.' Jiefeng said: 'I'll give you thirty blows for now.' Thus, he was allowed to enter the inner chamber. Later, he bid farewell and built a thatched hut on Mount Lu, then moved to Shiling. After entering the world, he widely liberated sentient beings, moved to Sanfeng in Luoyang, and then to Hulong. He once gave three critical phrases: First, Shunyata God (Shun Ruo Duo Shen), why drag mud and water on flat ground? Second, the Golden-Winged Bird King (Jin Chi Niao Wang) splits the sea to take and swallow dragons, why is it swallowed by a loach? Third, the Buddhas of the three worlds cannot speak of it, why does the tabby cat and white cow recite Maha (Mo He)? On the first day of the third month of the Dinghai year of Yongle (1403-1424), he gathered the assembly and said a verse: 'Birth is an iron face, death is an iron face, one strike shatters everything, in broad daylight around Mount Sumeru.' Then he sat and passed away. His stupa was built in the South Courtyard.
Continued Lamp: Zheng Tong, Volume 8 卍 New Continued Collection, Volume 84, No. 1583, Continued Lamp: Zheng Tong
Continued Lamp: Zheng Tong, Volume 9
Compiled by Xing Tong, a Shramana of Nanhai Putuo, a Successor of the Ancestors from Xishu
Linji School
Seventeenth Generation from Dajian
徑山杲禪師法嗣
泉州府教忠晦庵彌光禪師
閩之李氏子。兒時寡言笑。聞梵唄則喜。十五。依幽巖慧圓頂。猶喜閱群書。一日棄之出嶺。謁圓悟于云居。次參黃檗祥。高庵悟。皆有契。以淮楚盜起。歸謁佛心。會大慧寓廣。因往從之。慧曰。汝在佛心處所得者。試舉一二看。師舉佛心上堂拈普化公案曰。佛心即不然。總不恁么來時如何。劈脊便打。從教遍界分身。慧曰。汝意如何。師曰。某不肯他後頭下個註腳。慧曰。此正是以病為法。師毅然。無信可意。慧曰。汝但揣摩看。師竟以為不然。經旬。因記海印信拈曰。雷聲浩大。雨點全無。始無滯。趨告慧。慧以舉道者見瑯玡並玄沙未徹語。詰之。師對已。慧笑曰。雖進得一步。祇是不著所在。如人斫樹。根下一刀。則命根斷矣。汝向枝上斫。其能斷命根乎。今諸方浩浩說禪者。多皆如此。何益於事。其楊岐正傳。三四人而已。師慍而去。翌日慧問。汝還疑否。師曰。無可疑者。慧曰。祇如古人相見。未開口時。已知虛實。或聞其語。便識淺深。此理如何。師悚然汗下。莫知所詣。慧令究有句無句話。一日慧過雲門庵。師侍行。問曰。某到者里。不能得徹。病在甚處。慧曰。汝病最癖。世醫拱手。何也。別人死了活不得。汝今活了未肯死。要到大安樂
【現代漢語翻譯】 現代漢語譯本
徑山杲禪師的法嗣
泉州府教忠晦庵彌光禪師
是福建李氏之子。小時候沉默寡言，很少笑容，但聽到佛樂就很高興。十五歲時，依從幽巖慧圓剃度，仍然喜歡閱讀各種書籍。有一天，他放棄了這些，離開山嶺，去云居山拜見圓悟禪師。之後又參訪了黃檗祥禪師和高庵禪師，都有所領悟。因為淮河、楚地盜賊四起，他回家拜見佛心禪師。恰逢大慧禪師住在廣東，於是前去跟隨他。大慧禪師說：『你在佛心禪師那裡得到了什麼，試著說一兩件來看看。』彌光禪師舉出佛心禪師上堂時拈出的普化公案，說：『佛心禪師卻不這樣，如果不這樣來時又該如何？』大慧禪師劈頭就打，說：『即使教你遍界分身又如何？』大慧禪師問：『你認為如何？』彌光禪師說：『我不肯在他後面下個註腳。』大慧禪師說：『這正是以病為法。』彌光禪師很堅決，沒有信服的意思。大慧禪師說：『你只管揣摩看看。』彌光禪師始終認為不是這樣。過了十天，因為記起海印信禪師說：『雷聲浩大，雨點全無。』才沒有滯礙，前去告訴大慧禪師。大慧禪師舉出道者見到瑯玡禪師和玄沙禪師而未能徹悟的話語來詰問他。彌光禪師回答完畢，大慧禪師笑著說：『即使你進步了一步，只是不著邊際。如同人砍樹，在樹根下一刀，那麼命根就斷了。你向樹枝上砍，怎麼能斷命根呢？現在各處浩浩蕩蕩說禪的人，大多都是這樣，對事情有什麼益處呢？楊岐禪師的正傳，只有三四個人而已。』彌光禪師生氣地離開了。第二天，大慧禪師問：『你還懷疑嗎？』彌光禪師說：『沒有什麼可懷疑的。』大慧禪師說：『就像古人相見，未開口時，就已經知道虛實；或者聽到他的話，便知道深淺。這個道理如何？』彌光禪師驚恐流汗，不知所措。大慧禪師讓他參究『有句無句』的話頭。有一天，大慧禪師經過雲門庵，彌光禪師侍奉跟隨，問道：『我到這裡，不能夠徹悟，病在哪裡？』大慧禪師說：『你的病最是頑固，世上的醫生都束手無策。為什麼呢？別人死了活不過來，你現在活了卻不肯死，想要到達大安樂的境界。』 English version
Lineage of Chan Master Gao of Jingshan
Chan Master Mihuang of Huian Temple, Jiaozhong Prefecture, Quanzhou
He was a son of the Li family of Fujian. As a child, he was taciturn and rarely smiled, but he was happy when he heard Buddhist music. At the age of fifteen, he was tonsured under Huiyuan of Youyan Temple, and he still enjoyed reading various books. One day, he abandoned these and left the mountains to visit Chan Master Yuanwu at Yunju Mountain. Later, he visited Chan Master Xiang of Huangbo and Chan Master Wu of Gaoan, and both had insights. Because of the uprising of bandits in the Huai and Chu regions, he returned home to visit Chan Master Foxin (Buddha-Heart). Coincidentally, Chan Master Dahui (Great Wisdom) was residing in Guangdong, so he went to follow him. Dahui said, 'What did you gain at Chan Master Foxin's place? Try to tell me one or two things.' The master cited the case of Puhua (Universal Transformation) that Foxin brought up in his sermon, saying, 'Foxin is not like that. If it doesn't come like that, what then?' Dahui immediately struck him, saying, 'What if I teach you to manifest bodies throughout the realm?' Dahui said, 'What do you think?' The master said, 'I am unwilling to add a commentary after him.' Dahui said, 'This is precisely using illness as the Dharma.' The master was resolute, without any intention of believing. Dahui said, 'Just ponder and see.' The master ultimately thought it was not so. After ten days, because he remembered Chan Master Haiyin's (Ocean Seal) saying, 'The thunder is loud, but there is no rain at all,' he began to have no obstruction and went to tell Dahui. Dahui used the words of a Daoist who saw Langye (Wolf Cliff) and Xuansha (Mysterious Sand) but failed to thoroughly understand to question him. After the master answered, Dahui smiled and said, 'Even if you have taken a step forward, it is just not on the mark. It is like a person chopping a tree; a single cut at the root will sever the life force. If you chop at the branches, how can you sever the life force? Now, those who talk about Chan everywhere are mostly like this. What benefit is there to the matter? The true transmission of Yangqi (Yang岐, 1024-1072) is only three or four people.' The master left in anger. The next day, Dahui asked, 'Do you still doubt?' The master said, 'There is nothing to doubt.' Dahui said, 'Just like when ancient people met, before they opened their mouths, they already knew the truth and falsehood; or when they heard their words, they knew the depth and shallowness. How is this principle?' The master was frightened and sweating, not knowing where to go. Dahui ordered him to investigate the 'with words, without words' koan. One day, Dahui passed by Yunmen (Cloud Gate) Nunnery, and the master served and followed him, asking, 'I have come to this place and cannot thoroughly understand. Where is the illness?' Dahui said, 'Your illness is the most stubborn, and the doctors of the world are helpless. Why? Others die and cannot come back to life, but now you are alive but unwilling to die, wanting to reach the realm of great bliss.'
【English Translation】 Modern Chinese Translation
A successor of Chan Master Gao of Jingshan
Chan Master Mihuang of Huian Temple, Jiaozhong Prefecture, Quanzhou
He was a son of the Li family of Fujian. As a child, he was taciturn and rarely smiled, but he was happy when he heard Buddhist music. At the age of fifteen, he was tonsured under Huiyuan of Youyan Temple, and he still enjoyed reading various books. One day, he abandoned these and left the mountains to visit Chan Master Yuanwu at Yunju Mountain. Later, he visited Chan Master Xiang of Huangbo and Chan Master Wu of Gaoan, and both had insights. Because of the uprising of bandits in the Huai and Chu regions, he returned home to visit Chan Master Foxin (Buddha-Heart). Coincidentally, Chan Master Dahui (Great Wisdom) was residing in Guangdong, so he went to follow him. Dahui said, 'What did you gain at Chan Master Foxin's place? Try to tell me one or two things.' The master cited the case of Puhua (Universal Transformation) that Foxin brought up in his sermon, saying, 'Foxin is not like that. If it doesn't come like that, what then?' Dahui immediately struck him, saying, 'What if I teach you to manifest bodies throughout the realm?' Dahui said, 'What do you think?' The master said, 'I am unwilling to add a commentary after him.' Dahui said, 'This is precisely using illness as the Dharma.' The master was resolute, without any intention of believing. Dahui said, 'Just ponder and see.' The master ultimately thought it was not so. After ten days, because he remembered Chan Master Haiyin's (Ocean Seal) saying, 'The thunder is loud, but there is no rain at all,' he began to have no obstruction and went to tell Dahui. Dahui used the words of a Daoist who saw Langye (Wolf Cliff) and Xuansha (Mysterious Sand) but failed to thoroughly understand to question him. After the master answered, Dahui smiled and said, 'Even if you have taken a step forward, it is just not on the mark. It is like a person chopping a tree; a single cut at the root will sever the life force. If you chop at the branches, how can you sever the life force? Now, those who talk about Chan everywhere are mostly like this. What benefit is there to the matter? The true transmission of Yangqi (Yang岐, 1024-1072) is only three or four people.' The master left in anger. The next day, Dahui asked, 'Do you still doubt?' The master said, 'There is nothing to doubt.' Dahui said, 'Just like when ancient people met, before they opened their mouths, they already knew the truth and falsehood; or when they heard their words, they knew the depth and shallowness. How is this principle?' The master was frightened and sweating, not knowing where to go. Dahui ordered him to investigate the 'with words, without words' koan. One day, Dahui passed by Yunmen (Cloud Gate) Nunnery, and the master served and followed him, asking, 'I have come to this place and cannot thoroughly understand. Where is the illness?' Dahui said, 'Your illness is the most stubborn, and the doctors of the world are helpless. Why? Others die and cannot come back to life, but now you are alive but unwilling to die, wanting to reach the realm of great bliss.'
田地。須是大死一回始得。師疑情愈深。后入室。慧問。吃粥了也。洗缽盂了也。去卻藥忌。道將一句來。師曰。裂破。慧震威喝曰。你又說禪也。師即大悟。慧撾鼓告眾曰。龜毛拈得笑咍咍。一擊萬重關鎖開。慶快平生在今日。孰云千里賺吾來。師亦以頌呈之曰。一拶當機怒雷吼。驚起須彌藏北斗。洪波浩渺浪滔天。拈得鼻孔失卻口。
住後上堂。有句無句。如藤倚樹。放憨作么。及乎樹倒藤枯。句歸何處。情知汝等諸人。卒討頭鼻不著。為甚如此。祇為分明極。翻令所得遲。
上堂。夢幻空華。何勞把捉。得失是非。一時放卻。擲拂子曰。山僧今日已是放下了也。汝等諸人。又作么生。復曰。侍者收取拂子。
僧問。文殊為甚麼出女子定不得。師曰。山僧今日困。曰罔明為甚麼卻出得。師曰。令人疑著。曰恁么則擘開華岳千峰秀。放出黃河一派清。師曰。一任卜度。
九江府東林卍庵道顏禪師
潼川鮮于氏子。久參圓悟。微有省。洎悟還蜀。囑依妙喜。仍以書致喜曰。顏川彩繪已畢。但欠點眼耳。他日嗣其後。未可量也。喜居雲門及洋嶼。師皆侍焉。朝夕質疑方大悟。
住後上堂。一葉落天下秋。一塵起大地收。鳥窠吹布毛。便有人悟去。今時學者。為甚麼卻不識自己。良
【現代漢語翻譯】 現代漢語譯本 田地，必須是大死一番才能領悟。禪師的疑慮越來越深。後來進入方丈室，妙喜禪師問：『吃粥了嗎？洗缽了嗎？』去除藥物的禁忌，說出一句來。禪師說：『裂破。』妙喜禪師威嚴地喝道：『你又在說禪了！』禪師當下大悟。妙喜禪師敲鼓告訴大家說：『龜毛也能拈得，真是可笑啊！一擊之下，萬重關鎖打開。慶幸平生就在今日，誰說千里迢迢是白跑一趟？』禪師也作頌呈上說：『一拶當機如怒雷吼，驚起須彌山，藏起北斗星。洪波浩渺，浪濤滔天，拈得鼻孔，卻失卻口。』
住持後上堂說法：『有句無句，如藤蔓依附樹木。放任愚癡做什麼？等到樹倒藤枯，語句又歸向何處？明知你們這些人，最終也找不到頭緒。為什麼會這樣？只因爲太過分明，反而使得領悟遲緩。』
上堂說法：『夢幻空花，何必去把捉？得失是非，一時放下。』擲拂塵說：『山僧我今日已經放下了，你們這些人，又該如何？』又說：『侍者，收起拂塵。』
有僧人問：『文殊菩薩為什麼出不了女子定？（文殊：文殊菩薩，佛教四大菩薩之一）』禪師說：『山僧我今日睏倦。』僧人說：『罔明菩薩為什麼卻能出定？（罔明：維摩詰經中的一位菩薩）』禪師說：『令人產生疑惑。』僧人說：『如此說來，就是擘開華山，千峰秀麗，放出黃河，一派清流。』禪師說：『任憑你猜測。』
九江府東林卍庵道顏禪師
是潼川鮮于氏的兒子，長久參學圓悟禪師，略有所悟。等到圓悟禪師回到四川，囑咐他依止妙喜禪師。並且寫信給妙喜禪師說：『道顏的川彩繪已經完畢，只是缺少點眼睛。』他日繼承圓悟禪師的衣缽，不可限量。妙喜禪師住在雲門寺和洋嶼寺時，道顏禪師都侍奉在他身邊。早晚請教質疑，才最終大悟。
住持後上堂說法：『一葉飄落，天下皆知秋。一塵揚起，大地盡被收。鳥窠禪師吹起布毛，便有人因此悟道。如今的學人，為什麼卻不認識自己？』
【English Translation】 English version Land. One must experience a great death to understand. The master's doubt deepened. Later, entering the abbot's room, Hui asked, 'Have you eaten porridge? Have you washed your bowl?' Remove the medicinal taboos and say a sentence. The master said, 'Tear it apart.' Hui sternly shouted, 'You are talking about Zen again!' The master had a great enlightenment. Hui beat the drum and announced to the crowd, 'Picking up tortoise hair is laughable! With one strike, ten thousand layers of locks are opened. Rejoicing in this day, who says traveling a thousand miles was in vain?' The master also presented a verse, saying, 'A shout at the opportune moment is like a thunderous roar, startling Mount Sumeru (Sumeru: the central world-mountain in Buddhist cosmology) and hiding the Big Dipper. The vast waves surge to the sky, picking up the nostril but losing the mouth.'
After becoming abbot, he ascended the hall and said: 'Whether there is a sentence or not, it is like a vine relying on a tree. What is the use of acting foolish? When the tree falls and the vine withers, where does the sentence return? Knowing that all of you will ultimately fail to find the head and nose. Why is this so? Only because it is too clear, it makes enlightenment delayed.'
Ascending the hall, he said: 'Illusory dreams and empty flowers, why bother grasping them? Gains and losses, right and wrong, let them go at once.' Throwing the whisk, he said: 'This old monk has already let go today. What about all of you?' Then he said: 'Attendant, put away the whisk.'
A monk asked, 'Why can't Manjusri (Manjusri: one of the four great bodhisattvas in Buddhism, representing wisdom) emerge from the female samadhi?' The master said, 'This old monk is tired today.' The monk said, 'Why can Vimalakirti (Vimalakirti: a central figure in the Vimalakirti Sutra, known for his profound understanding of emptiness) emerge?' The master said, 'It causes people to doubt.' The monk said, 'In that case, splitting open Mount Hua, a thousand peaks are beautiful, releasing the Yellow River, a clear stream.' The master said, 'Let you guess.'
Zen Master Daoyan of Wan'an Temple in Donglin, Jiujiang Prefecture
He was the son of the Xianyu family of Tongchuan. He studied with Zen Master Yuanwu for a long time and had a slight understanding. When Zen Master Yuanwu returned to Sichuan, he instructed him to rely on Zen Master Miaoxi. He also wrote a letter to Zen Master Miaoxi, saying, 'Daoyan's Sichuan painting is complete, but it lacks the finishing touch of the eyes.' His succession to Zen Master Yuanwu in the future is immeasurable. When Zen Master Miaoxi lived in Yunmen Temple and Yangyu Temple, Zen Master Daoyan served him. He questioned and inquired morning and evening, and finally had a great enlightenment.
After becoming abbot, he ascended the hall and said: 'One leaf falls, and the world knows it is autumn. One dust rises, and the earth is covered. Zen Master Niaoke blew the cloth hair, and someone attained enlightenment because of it. Why don't today's students recognize themselves?'
久曰。莫錯怪人好。
上堂。欲識諸佛心。但向眾生心行中識取。欲識常住不凋性。但向萬物遷變處會取。還識得么。欲得不招無間業。莫謗如來正法輪。
上堂。諸人知處。良遂總知。良遂知處。諸人不知。作么生是良遂知處。乃曰。鸕鶿語鶴。
上堂。仲冬嚴寒。三界無安。富者快樂。貧者飢寒。不識玄旨。錯認定盤。何也。牛頭安尾上。北斗面南看。
上堂。一滴滴水。一滴滴凍。天寒人寒。風動幡動。雲門扇子。𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。不出諸人十二時中尋嘗受用。
上堂。圓通門戶。八字打開。若是從門入得。不堪共語。須是入得無門之門。方可坐登堂奧。所以道。過去諸如來。斯門已成就。現在諸菩薩。今各入圓明。未來修學人。當依如是法。從上諸聖。幸有如此廣大門風。奈之何不能繼紹。甘自鄙棄。穿窬墻壁。好不丈夫。敢問大眾。無門之門。作么生入。良久曰。非唯觀世音。我亦從中證。
上堂。元宵已過。化主出門。六群比丘。各從其類。此眾無復枝葉。純有真實。如是增上慢人。退亦佳矣。麒麟不為瑞。鸑鷟不為榮。麥秀兩岐。禾登九穗。總不消得。但願官中無事。林下棲禪。水牯牛飽臥。斜陽擔板漢。清貧長樂。
【現代漢語翻譯】 現代漢語譯本： 很久以後說：不要錯怪了好人。
上堂說法。想要了解諸佛的心，只需在眾生的心行中去認識領會。想要了解常住不衰的本性，只需在萬物遷變之處去體會。你們能夠認識到嗎？想要不招致無間地獄的業報，就不要誹謗如來的正法輪（Dharmacakra，佛陀教法的象徵）。
上堂說法。你們知道的地方，良遂（Liang Sui，人名，此處指代說法者）都知道。良遂知道的地方，你們卻不知道。什麼是良遂知道的地方呢？於是說：鸕鶿（lú cí，一種水鳥）在用鶴的語言說話。
上堂說法。仲冬（zhòng dōng，農曆十一月）時節，天氣非常寒冷，三界（Trailokya，欲界、色界、無色界）沒有安寧。富人快樂，窮人卻飢寒交迫。不認識玄妙的旨意，錯誤地認定了秤盤。為什麼呢？因為牛頭安在了尾巴上，北斗星（Běidǒu xīng，指北斗七星）面向南方看。
上堂說法。一滴滴的水，一滴滴地結冰。天氣寒冷，人們也感到寒冷，風吹動著幡（fān，佛教用的一種旗幟）也在動。雲門（Yúnmén，禪宗宗派名）的扇子，跳躍著飛上三十三天（Trayastrimsa，佛教的三十三天），撞著了帝釋（Dìshì，佛教的守護神）的鼻孔。東海的鯉魚捱了一棒，雨水像盆倒一樣傾瀉。這些都離不開你們十二時辰中尋常的受用。
上堂說法。圓通（yuántōng，佛教指融會貫通，圓滿無礙）的門戶，八字打開。如果是從門進入的，就不值得與他交談。必須是從無門之門進入，才可以登上堂奧。所以說，過去的諸如來（Tathagata，佛的稱號之一），都是通過這個門成就的。現在的諸菩薩（Bodhisattva，指發願成佛的修行者），如今各自進入圓明之境。未來修學的人，應當依照這樣的方法。從前的各位聖賢，幸好有如此廣大的門風，為什麼不能繼承發揚，甘願自己輕賤拋棄，像小偷一樣穿墻打洞呢？真是沒出息。請問各位，無門之門，要怎麼進入呢？良久之後說：不僅僅是觀世音（Guānshìyīn，菩薩名），我也是從中證悟的。
上堂說法。元宵節（Yuánxiāo jié，中國傳統節日）已經過去，化主（huàzhǔ，指寺院的住持或負責人）出門。六群比丘（Bǐqiū，佛教出家男眾），各自按照他們的類別行事。這個僧團沒有多餘的枝葉，只有純粹的真實。像這樣增上慢（zēngshàngmàn，未證得實際的成就，卻自以為已經證得）的人，離開也好。麒麟（qílín，中國傳統瑞獸）不被認為是祥瑞，鸑鷟（yuèzhuó，一種黑色的鳥）不被認為是榮耀。麥子長出兩根穗，稻子長出九個穗，這些都不需要。只希望官府中沒有事端，在山林下安心禪修。水牛吃飽了安穩地躺臥，夕陽下挑著擔子的漢子，清貧而快樂。
【English Translation】 English version: After a long time, he said: 'Don't wrongly blame good people.'
Entering the hall for Dharma talk: 'If you want to know the minds of all Buddhas, just recognize and understand them within the minds and actions of sentient beings. If you want to know the unchanging nature of permanence, just experience it in the midst of the transformations of all things. Can you recognize it? If you want to avoid incurring the karma of uninterrupted hell (Avīci, the lowest level of hell), do not slander the True Dharma Wheel (Dharmacakra, symbol of the Buddha's teachings) of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha).'
Entering the hall for Dharma talk: 'What you all know, Liang Sui (Liang Sui, a person's name, here referring to the speaker) also knows. What Liang Sui knows, you all do not know. What is it that Liang Sui knows?' Then he said: 'A cormorant (lú cí, a type of waterbird) speaks in the language of a crane.'
Entering the hall for Dharma talk: 'In the depths of winter (zhòng dōng, the eleventh month of the lunar calendar), the weather is extremely cold, and the Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm) are without peace. The rich are happy, but the poor suffer from hunger and cold. Not recognizing the profound meaning, they mistakenly identify the balance scale. Why is this? Because the cow's head is placed on its tail, and the Big Dipper (Běidǒu xīng, referring to the Big Dipper constellation) faces south.'
Entering the hall for Dharma talk: 'A drop of water, drop by drop, freezes. The weather is cold, and people feel cold, the wind moves, and the banner (fān, a type of Buddhist flag) moves. The fan of Yunmen (Yúnmén, a Chan Buddhist school) leaps and flies up to the Trayastrimsa Heaven (Trayastrimsa, the Heaven of Thirty-Three Gods in Buddhism), bumping into the nose of Indra (Dìshì, a guardian deity in Buddhism). A carp from the Eastern Sea is struck with a stick, and the rain pours down like an overturned basin. These are inseparable from your usual experiences in the twelve periods of the day.'
Entering the hall for Dharma talk: 'The gate of perfect penetration (yuántōng, referring to thorough understanding, perfect and unobstructed) is wide open. If one enters through the gate, they are not worth talking to. One must enter through the gateless gate to ascend to the hall. Therefore, it is said, 'The Tathagatas (Tathagata, one of the titles of the Buddha) of the past have achieved this through this gate. The Bodhisattvas (Bodhisattva, one who aspires to become a Buddha) of the present are now each entering into perfect clarity. Future practitioners should follow this method.' The sages of the past were fortunate to have such a vast and open tradition. Why can't we continue and develop it, willingly despising and abandoning it, like thieves breaking through walls? How unmanly! May I ask everyone, how does one enter the gateless gate?' After a long silence, he said: 'Not only Guanshiyin (Guānshìyīn, name of a Bodhisattva), but I also attained enlightenment through it.'
Entering the hall for Dharma talk: 'The Lantern Festival (Yuánxiāo jié, a traditional Chinese festival) has passed, and the leader (huàzhǔ, referring to the abbot or person in charge of the monastery) has gone out. The six groups of monks (Bǐqiū, ordained male Buddhists) each act according to their kind. This Sangha (Saṃgha, Buddhist monastic community) has no superfluous branches, only pure reality. Those with such increased arrogance (zēngshàngmàn, thinking one has attained something one has not) may as well leave. The Qilin (qílín, a traditional Chinese auspicious beast) is not considered auspicious, and the Yuezhuo (yuèzhuó, a type of black bird) is not considered glorious. Two ears of wheat and nine ears of rice are all unnecessary. I only hope that there are no troubles in the government, and that we can peacefully practice Chan (Zen) in the mountains. The water buffalo lies down contentedly after eating its fill, and the man carrying a load under the setting sun is poor but happy.'
粥足飯足。俯仰隨時。箸籠不亂攙匙。老鼠不咬甑箅。山家活計。淡薄長情。不敬功德天。誰嫌黑暗女。有智主人。二俱不受。良久曰。君子愛財。取之以道。
上堂。去年寒食后。今年寒食前。日日是好日。不是正中偏。
上堂。客舍久留連。家鄉夕照邊。檐懸三月雨。水沒兩湖蓮。鑊漏燒燈盞。柴生滿灶煙。已忘南北念。入望盡平川。
上堂。栴檀林無雜樹。郁密深沉師子住。所以栴檀叢林。栴檀圍繞。荊棘叢林。荊棘圍繞。一人為主。兩人為伴。成就萬億國土。士農工商。若夜叉。若羅剎。見行魔業。優哉遊哉。聊以卒歲。
僧問。香嚴上樹話。意旨如何。師曰。描不成畫不就。曰李陵雖好手。爭奈陷番何。師曰。甚麼處去來。
問。如何是佛。師曰。汝是元固。僧近前曰。喏喏。師曰。裈無襠。褲無口。
問。如何是佛。師曰。志公和尚。曰學人問佛。何故答志公和尚。師曰。志公不是閑和尚。曰如何是法。師曰。黃絹幼婦。外孫齏臼。曰是甚麼章句。師曰。絕妙好辭。曰如何是僧。師曰。釣魚船上謝三郎。曰何不直說。師曰。玄沙和尚。曰三寶已蒙師指示。向上宗乘事若何。師曰。王喬詐仙得仙。僧呵呵大笑。師乃叩齒。
福州府西禪懶庵鼎需禪師
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【現代漢語翻譯】 現代漢語譯本 食物充足，生活無憂。順應時勢，隨遇而安。取用食具不亂，不與他人混用。老鼠不咬蒸籠。山裡人家的生活，平淡而長久。不供奉功德天（佛教神祇，掌管功德和財富），誰會嫌棄黑暗女（佛教神祇，象徵無明和煩惱）？有智慧的主人，兩者都不執著。停頓片刻說：『君子愛財，取之有道。』
上堂說法。去年寒食節（中國傳統節日，通常在清明節前一兩天）之後，今年寒食節之前。每天都是好日子，不偏不倚，恰到好處。
上堂說法。旅客久久地滯留在旅舍，家鄉的景色只在夕陽的餘暉中才能看到。屋檐下懸掛著三月的雨水，湖泊被雨水淹沒，蓮花也看不到了。破舊的鍋漏水，只能用燈盞來燒火，柴火燃燒，灶臺上充滿了煙霧。已經忘記了南北的思念，放眼望去，儘是一片平坦的田野。
上堂說法。栴檀（梵語candana，一種名貴的香木）林中沒有雜樹，茂密深沉，獅子居住其中。所以栴檀叢林，被栴檀圍繞。荊棘叢林，被荊棘圍繞。一個人作為主導，兩個人作為夥伴，成就萬億國土。無論是士人、農民、工人、商人，還是夜叉（梵語yaksa，一種鬼神），羅剎（梵語raksasa，一種惡鬼），都顯現著魔業。悠哉遊哉，姑且以此度過一年。
僧人問：『香嚴上樹（禪宗公案，比喻修行者進退兩難的境地）的話，意旨如何？』 禪師說：『描也描不成，畫也畫不就。』 僧人說：『李陵（西漢將領）雖然是好手，無奈陷入敵營啊！』 禪師說：『從什麼地方來？』
僧人問：『如何是佛？』 禪師說：『你是元固（人名）。』 僧人走近前說：『是是。』 禪師說：『沒有褲襠的褲子，沒有口袋的褲子。』
僧人問：『如何是佛？』 禪師說：『志公和尚（南北朝時期梁代的僧人）。』 僧人說：『學人問佛，為何回答志公和尚？』 禪師說：『志公不是閑散的和尚。』 僧人說：『如何是法？』 禪師說：『黃絹幼婦，外孫齏臼。』 僧人說：『這是什麼章句？』 禪師說：『絕妙好辭。』 僧人說：『如何是僧？』 禪師說：『釣魚船上謝三郎。』 僧人說：『為何不直說？』 禪師說：『玄沙和尚（唐末五代時期的禪師）。』 僧人說：『三寶（佛、法、僧）已經蒙受禪師指示，向上宗乘（禪宗的宗旨）之事如何？』 禪師說：『王喬（傳說中的仙人）假裝成仙而得仙。』 僧人呵呵大笑。禪師於是叩齒。
福州府西禪懶庵鼎需禪師
本
【English Translation】 English version With sufficient food and clothing, one is free from worries. Adapting to circumstances and being content with the present. Chopsticks and spoons are used separately, without mixing them up. Mice do not gnaw at the steaming rack. The livelihood of a mountain family is simple and enduring. Not revering the Goddess of Merit (a Buddhist deity who governs merit and wealth), who would dislike the Dark Woman (a Buddhist deity symbolizing ignorance and affliction)? A wise master does not cling to either. After a long pause, he said: 'A gentleman loves wealth, but acquires it through proper means.'
Ascending the Dharma hall. After last year's Cold Food Festival (a traditional Chinese festival, usually one or two days before Qingming Festival), before this year's Cold Food Festival. Every day is a good day, neither leaning to one side nor the other, just right.
Ascending the Dharma hall. The traveler lingers long in the inn, the scenery of home can only be seen in the afterglow of the setting sun. Rainwater hangs from the eaves in the third month, the lakes are submerged by rainwater, and the lotus flowers are nowhere to be seen. The leaky pot drips, so only a lamp can be used for cooking, firewood burns, and the stove is filled with smoke. The longing for north and south has already been forgotten, looking out, all is a flat plain.
Ascending the Dharma hall. In the sandalwood (Sanskrit candana, a precious fragrant wood) forest, there are no other trees, dense and deep, where lions dwell. Therefore, the sandalwood forest is surrounded by sandalwood. The thorn forest is surrounded by thorns. One person as the leader, two people as companions, accomplishing billions of lands. Whether scholar, farmer, worker, merchant, or yaksha (Sanskrit yaksa, a type of ghost), rakshasa (Sanskrit raksasa, a type of demon), all manifest demonic deeds. Leisurely, let us pass the year in this way.
A monk asked: 'What is the meaning of the story of Xiangyan climbing the tree (a Zen koan, a metaphor for a practitioner in a dilemma)?' The Zen master said: 'It cannot be depicted, it cannot be painted.' The monk said: 'Li Ling (a general of the Western Han Dynasty) was a good hand, but he was trapped in the enemy camp!' The Zen master said: 'Where did you come from?'
A monk asked: 'What is Buddha?' The Zen master said: 'You are Yuan Gu (a person's name).' The monk stepped forward and said: 'Yes, yes.' The Zen master said: 'Pants without a crotch, pants without pockets.'
A monk asked: 'What is Buddha?' The Zen master said: 'Venerable Zhigong (a monk of the Liang Dynasty during the Southern and Northern Dynasties).' The monk said: 'This student asks about Buddha, why do you answer with Venerable Zhigong?' The Zen master said: 'Zhigong is not an idle monk.' The monk said: 'What is Dharma?' The Zen master said: 'Yellow silk, young woman, grandson's mortar.' The monk said: 'What is this verse?' The Zen master said: 'Exquisite words.' The monk said: 'What is Sangha?' The Zen master said: 'Xie Sanlang on the fishing boat.' The monk said: 'Why not speak directly?' The Zen master said: 'Zen Master Xuansha (a Zen master of the late Tang and Five Dynasties period).' The monk said: 'The Three Jewels (Buddha, Dharma, Sangha) have already been instructed by the Zen master, what about the matter of the upward Zen lineage?' The Zen master said: 'Wang Qiao (a legendary immortal) pretended to be an immortal and became an immortal.' The monk laughed heartily. The Zen master then knocked his teeth.
Zen Master Lan'an Dingxu of Xichan Temple in Fuzhou Prefecture
Original
郡林氏子。幼舉進士。有聲。年二十五。因讀遺教經。忽曰。幾為儒冠誤。欲去家。母難之以親迎在期。師乃絕之曰。夭桃紅杏。一時分付春風。翠竹黃花。此去永為道伴。竟依保壽樂為比丘。一錫湖湘。遍參名宿。歸里。結庵于羌峰絕頂。不下山者三年。佛心才。挽出首眾于大乘。嘗問學者即心即佛因緣。時妙喜庵洋嶼。師之友彌光。與師書曰。庵主手段。與諸方別。可來少款如何。師不答。光以計邀師飯。師往赴之。會妙喜入室。舉僧問馬祖。如何是佛。祖云即心是佛。作么生。師下語。妙喜詬之曰。你見解如此。敢妄為人師耶。鳴鼓普說。訐其平生珍重得力處。排為邪解。師淚交頤。不敢仰視。默計曰。我之所得。既為所排。西來不傳之旨。豈止此耶。遂執弟子禮。一日喜問。內不放出。外不放入。正恁么時如何。師擬開口。喜拈竹篦。劈脊連打三下。師於此大悟。厲聲曰。和尚已多了也。喜又打一下。師禮拜。喜笑曰。今日方知吾不汝欺也。遂印以偈曰。頂門豎亞摩醯眼。肘后斜懸奪命符。瞎卻眼卸卻符。趙州東壁掛葫蘆。於是。聲動叢林。
住後上堂。句中意意中句。須彌聳于巨川。句刬意意刬句。烈士發乎狂矢。任待如牙劍樹。口似血盆。徒逞詞鋒。虛張意氣。所以凈名杜口。早涉繁詞。摩竭掩關
【現代漢語翻譯】 現代漢語譯本： 郡林氏之子，年少時就考中了進士，頗有名聲。二十五歲那年，因為讀《遺教經》，忽然說道：『幾乎被儒生的帽子耽誤了！』想要離開家，母親以婚期將近為由勸阻。他於是斷然拒絕說：『嬌艷的桃花紅杏，一時之間都交付給春風；青翠的竹子和黃色的菊花，從此以後將永遠作為我的道伴。』最終依從保壽樂出家為比丘。他手持錫杖遊歷湖湘一帶，遍訪名僧大德。後來回到家鄉，在羌峰的絕頂結廬而居，三年不下山。佛學才華出衆，被推舉為大乘寺的首座。曾經問學人『即心即佛』的因緣。當時妙喜庵的洋嶼，是他的朋友彌光，寫信對他說：『庵主的手段，與各方不同，可以來小住幾日如何？』他沒有回覆。彌光用計邀請他吃飯，他前去赴約。恰逢妙喜入室，舉出僧人問馬祖（709-788）的話：『如何是佛？』馬祖回答說：『即心是佛。』你作何解釋？他說了自己的見解，妙喜斥責他說：『你的見解如此，竟敢妄為人師嗎？』於是鳴鼓告知大眾，揭發他平生珍視並認為得力之處，斥責為邪解。他淚流滿面，不敢抬頭仰視，心想：『我的所得，既然被如此排斥，那麼西來不傳的宗旨，難道僅僅是這些嗎？』於是執弟子之禮拜妙喜為師。一天，妙喜問：『內不放出，外不放入，正在這個時候如何？』他剛要開口，妙喜拿起竹篦，對著他的背脊連續打了三下。他因此大悟，大聲說：『和尚已經太多事了！』妙喜又打了一下。他禮拜。妙喜笑著說：『今天才知道我沒有欺騙你啊！』於是用偈語印證他：『頂門豎起摩醯首羅天（Maheśvara，大自在天）的眼睛，肘后斜掛著奪命的符箓。瞎了眼，卸了符，趙州（778-897）東壁掛著葫蘆。』從此，他的名聲震動叢林。
住持寺院後上堂說法：『句中意，意中句，須彌山（Mount Sumeru， 佛教宇宙觀的中心）聳立於巨川之上；句鏟意，意鏟句，烈士發出狂亂的箭矢。任憑你如同牙劍樹一般，口似血盆大口，徒勞地逞口舌之利，虛張聲勢。所以維摩詰（Vimalakirti， 佛教在家菩薩的代表）閉口不言，早就超越了繁瑣的言辭；摩竭陀國（Magadha， 古印度王國）掩門謝客。』
【English Translation】 English version: A son of the Lin family in the prefecture, he passed the imperial examination at a young age and gained a reputation. At the age of twenty-five, after reading the Sutra of the Buddha's Last Teaching, he suddenly exclaimed, 'I was almost misled by the scholar's robe!' He wanted to leave home, but his mother dissuaded him, citing his impending marriage. He then resolutely refused, saying, 'The delicate peach blossoms and red apricots will be entrusted to the spring breeze for a time; the verdant bamboo and yellow chrysanthemums will be my companions on the path forever.' He eventually became a Bhiksu (Buddhist monk) at Baoshou Le Temple. Carrying his Khakkhara (a Buddhist monk's staff), he traveled throughout Hunan and Xiang, visiting renowned monks and virtuous figures. Later, he returned to his hometown and built a hermitage on the summit of Qiang Peak, remaining there for three years without descending the mountain. His Buddhist talent was outstanding, and he was elected as the head of the assembly at the Mahayana Temple. He once asked a student about the cause and condition of 'Mind is Buddha.' At that time, Yangyu of Miaoxi Hermitage, his friend Miguang, wrote to him, saying, 'The abbot's methods are different from those of other places. How about coming for a short stay?' He did not reply. Miguang devised a plan to invite him for a meal, and he went to the appointment. It happened that Miaoxi entered the room and cited the words of a monk asking Mazu (709-788): 'What is Buddha?' Mazu replied, 'Mind is Buddha.' How do you explain it? He gave his own explanation, and Miaoxi rebuked him, saying, 'Your understanding is like this, how dare you presumptuously be a teacher of others?' Then he beat the drum to inform the public, exposing what he cherished and considered his strength throughout his life, denouncing it as a heretical understanding. Tears streamed down his face, and he dared not look up, thinking, 'My attainments are rejected like this, so is the unspoken doctrine transmitted from the West only this much?' Thereupon, he performed the disciple's ceremony and worshiped Miaoxi as his teacher. One day, Miaoxi asked, 'Not letting out internally, not letting in externally, what is it like at this very moment?' As he was about to open his mouth, Miaoxi picked up a bamboo staff and struck his back three times in succession. He had a great enlightenment at this moment, and loudly said, 'The monk has already done too much!' Miaoxi struck him again. He prostrated himself. Miaoxi smiled and said, 'Today I know that I have not deceived you!' Then he sealed his enlightenment with a verse: 'On the crown of the head stands the eye of Maheśvara (the Great自在天), behind the elbow hangs the talisman of life-taking. Blind the eye, remove the talisman, Zhao Zhou (778-897) hangs a gourd on the east wall.' From then on, his reputation shook the Sangha (Buddhist community).
After residing in the temple, he ascended the Dharma platform and said: 'Meaning in the sentence, sentence in the meaning, Mount Sumeru (the center of the Buddhist universe) towers above the great river; sentence cuts meaning, meaning cuts sentence, a brave warrior shoots a wild arrow. Let it be like a tree of sword-teeth, the mouth is like a blood basin, vainly displaying verbal skills, making empty gestures. Therefore, Vimalakirti (a representative of Buddhist lay Bodhisattvas) kept his mouth shut, having long surpassed verbose words; Magadha (an ancient Indian kingdom) closed its doors to guests.'
。已揚家醜。自余瓦棺老漢。巖頭大師。向羌峰頂上。拏風鼓浪。玩弄神變。腳跟下好與三十。且道。過在甚麼處。良久曰。機關不是韓光作。莫把胸襟當等閑。
至節上堂。二十五日已前。群陰消伏。泥龍閉戶。二十五日已后。一陽來複。鐵樹開花。正當二十五日。塵中醉客。騎驢騎馬。前街后街。遞相慶賀。物外閑人。衲帔矇頭。圍爐打坐。風蕭蕭。雨蕭蕭。冷湫湫。誰管你張先生。李道士。胡達磨。
上堂。懶翁懶中懶。最懶懶說禪。亦不重自己。亦不重先賢。又誰管你地。又誰管你天。物外翛然無個事。日上三竿猶打眠。
上堂。舉僧問趙州。如何是古人言。州曰。諦聽諦聽。師曰。諦聽即不無。切忌喚鐘作甕。
室中問僧。萬法歸一。一歸何處。曰新羅國里。師曰。我在青州。作一領布衫重七斤。聻。曰今日親見趙州。師曰。前頭見。後頭見。僧乃作斫額勢。師曰。上座甚處人。曰江西。師曰。因甚麼卻來者里衲敗缺。僧擬議。師便打出。
福州府東禪蒙庵思岳禪師
江州人。上堂。墻壁瓦礫。說一切法。蛾羊蟻子。現無邊身。見處既精明。聞中必透脫。所以雪峰凡見僧來。輥出三個木毬。如弄雜劇相似。玄沙便作斫牌勢。卑末謾道將來。普賢今日謗古人。千佛出世
【現代漢語翻譯】 現代漢語譯本： 已經暴露了家醜。我這個瓦棺老漢，還有巖頭大師，在羌峰頂上，頂著風，掀起浪，玩弄神通變化。在腳跟下打你三十棒，且說，過錯在哪裡？良久后說：『機關不是韓光製造的，不要把胸懷看得太隨便。』 冬至上堂說法。冬至前二十五天，所有的陰氣都消退潛伏，泥做的龍關閉了門戶。冬至后二十五天，陽氣開始復甦，鐵樹也開了花。正當冬至這一天，世俗中的醉客，騎著驢，騎著馬，前街后街，互相慶祝。世外的閑人，用袈裟蒙著頭，圍著火爐打坐。風蕭蕭，雨蕭蕭，冷颼颼，誰管你張先生、李道士、胡達摩（Bodhidharma）呢？ 上堂說法。懶翁懶中懶，最懶是懶得說禪。也不看重自己，也不看重先賢。又誰管你地，又誰管你天。身處世外，悠然自得，無所事事，太陽都升到三竿高了，還在睡覺。 上堂說法。舉例說有僧人問趙州（Zhaozhou）。『什麼是古人的話？』趙州（Zhaozhou）說：『仔細聽，仔細聽。』師父說：『仔細聽沒有錯，但切忌把鐘當成甕。』 在禪房裡問僧人：『萬法歸一，一歸何處？』僧人說：『歸到新羅國里。』師父說：『我在青州，做一件布衫重七斤，怎麼樣？』僧人說：『今天親眼見到了趙州（Zhaozhou）。』師父說：『前面見到，後面見到。』僧人於是做出砍額頭的姿勢。師父說：『上座是哪裡人？』回答說：『江西。』師父說：『為什麼卻到這裡來，穿著破爛的袈裟？』僧人猶豫不決，師父就打了他出去。 福州府東禪蒙庵思岳禪師 江州人。上堂說法。墻壁瓦礫，都在說一切法。飛蛾、綿羊、螞蟻，都顯現著無邊的身。見解既然精明，聽聞中必定透徹領悟。所以雪峰（Xuefeng）每次見到僧人來，就滾出三個木球，好像在玩雜耍一樣。玄沙（Xuansha）就做出砍牌子的姿勢，卑末（Beimo）謾罵著說拿過來。普賢（Samantabhadra）今天誹謗古人，即使千佛出世（Buddha）也無濟於事。
【English Translation】 English version: The family scandal has already been exposed. This old man in a clay coffin, and also Great Master Yantou, on the peak of Qiang, braving the wind and stirring up waves, playing with supernatural transformations. Striking you thirty times under your feet, and tell me, where is the fault? After a long silence, he said: 'The mechanism was not made by Han Guang, don't take your chest too casually.' Ascending the hall to preach on the Winter Solstice. Twenty-five days before the Winter Solstice, all the yin qi (negative energy) recedes and hides, and the mud dragon closes its doors. Twenty-five days after the Winter Solstice, the yang qi (positive energy) begins to recover, and the iron tree blooms. On the very day of the Winter Solstice, the drunken guests in the world, riding donkeys and horses, celebrate each other on the front and back streets. The idle people outside the world, covering their heads with kasayas (Buddhist robes), sit around the stove in meditation. The wind is rustling, the rain is pattering, and it's chilling. Who cares about Mr. Zhang, Taoist Li, or Hu Datmo (Bodhidharma)? Ascending the hall to preach. Lazy Old Man is lazy among the lazy, the laziest is being too lazy to talk about Chan (Zen). He doesn't value himself, nor does he value the wise men of the past. Who cares about your earth, and who cares about your heaven. Being outside the world, leisurely and carefree, with nothing to do, the sun is already three poles high, and he is still sleeping. Ascending the hall to preach. For example, a monk asked Zhaozhou (a Zen master). 'What are the words of the ancients?' Zhaozhou (Zhaozhou) said: 'Listen carefully, listen carefully.' The master said: 'Listening carefully is not wrong, but be careful not to mistake the bell for a jar.' Asking the monk in the meditation room: 'All dharmas return to one, where does the one return?' The monk said: 'It returns to the country of Silla.' The master said: 'I am in Qingzhou, making a cloth shirt weighing seven catties, how about that?' The monk said: 'Today I have personally seen Zhaozhou (Zhaozhou).' The master said: 'Seeing in front, seeing in the back.' The monk then made a gesture of chopping his forehead. The master said: 'Where are you from, monk?' He replied: 'Jiangxi.' The master said: 'Why did you come here wearing a tattered kasaya?' The monk hesitated, and the master beat him out. Zen Master Siyue of Dongchan Meng'an in Fuzhou Prefecture A person from Jiangzhou. Ascending the hall to preach. The walls and rubble are all speaking all dharmas. Moths, sheep, and ants are all manifesting boundless bodies. Since the understanding is clear and bright, one must thoroughly comprehend in hearing. Therefore, every time Xuefeng (a Zen master) saw a monk coming, he would roll out three wooden balls, as if playing acrobatics. Xuansha (a Zen master) would make a gesture of chopping a sign, and Beimo (a Zen master) would scold and say, 'Bring it here.' Samantabhadra (a bodhisattva) slanders the ancients today, even if a thousand Buddhas were to appear in the world, it would be of no avail.
。不通懺悔。者里有人謗普賢。定入㧞舌犁耕地獄。且道。不謗者是誰。良久曰。心不負人。面無慚色。
上堂。達磨來時。此土皆知梵語。及乎去後。西天悉會唐言。若論直指人心。見性成佛。大似羚羊掛角。獵犬尋蹤。一意乖疏。萬言無用。可謂來時他笑我。不知去後我笑他。唐言梵語親分付。自古齋僧怕夜茶。
上堂。臘月初歲云徂。黃河凍已合。深處有嘉魚。活鱍鱍跳不脫。又不能相煦以濕。相濡以沫。慚愧菩薩摩訶薩。春風幾時來。解此黃河凍。令魚化作龍。直透桃花浪。會即便會。癡人面前。且莫說夢。
上堂。僧問。如何是初日分。以恒河沙等身佈施。師曰。從苗辨地。因語識人。曰如何是中日分。復以恒河沙等身佈施。師曰。筑著磕著。曰如何是後日分。亦以恒河沙等身佈施。師曰。向下文長。付在來日。復曰。一轉語。如天普蓋。似地普擎。一轉語。舌頭不出口。一轉語。且喜沒交涉。要會么。慚愧世尊面赤。不如語直。大小岳上座。口似磉盤。今日為者問話僧講經。不覺和註腳一時說破。便下座。
上堂。啞卻我口。直須要道。塞卻你耳。切忌蹉過。昨日有人從天臺來。卻道泗洲大聖在洪州。打坐十字街頭賣行貨。是甚麼。斷跟草鞋。尖檐席帽。
福州府西禪此
【現代漢語翻譯】 不通懺悔，這裡有人誹謗普賢（菩薩名）。必定墮入拔舌犁耕地獄。那麼，不誹謗的人是誰呢？（停頓良久）心不虧欠於人，自然面無愧色。
上堂說法。達摩（禪宗始祖）來中國時，這裡的人都懂梵語。等到他離開后，西天（印度）的人都精通唐言（漢語）。如果說直指人心，見性成佛，那就像羚羊掛角無跡可尋，獵犬尋蹤一樣困難。一旦心意乖違疏遠，說再多的話也沒有用。真可謂來時他嘲笑我，不知去後我嘲笑他。唐言梵語親自傳授，自古以來齋僧就害怕晚上的茶。
上堂說法。臘月將盡，一年將終，黃河水面已經冰凍合攏，深處還有肥美的魚。活蹦亂跳卻無法逃脫。又不能互相以唾沫濕潤，互相依靠。慚愧啊菩薩摩訶薩（ महान्त सत्त्व 偉大的覺悟者）。春風何時到來，融化這黃河的冰凍，讓魚兒化作龍，直接躍過桃花浪。領會就領會，不要在癡人面前說夢話。
上堂說法。有僧人問：『什麼是初日分（ सुबह का हिस्सा 一天的開始）以恒河沙（गङ्गा नदी की रेत 恒河的沙子）一樣多的身體佈施？』 師父說：『從禾苗就能辨別土地的好壞，通過言語就能認識人。』 僧人又問：『什麼是中日分（दिन का मध्य 一天的中間）？再次以恒河沙一樣多的身體佈施。』 師父說：『撞著了，碰著了。』 僧人又問：『什麼是後日分（दिन का अंत 一天的結束）？也以恒河沙一樣多的身體佈施。』 師父說：『下面的話還很長，留到明天再說。』 又說：『一句轉語，如天空普遍覆蓋，似大地普遍承載。一句轉語，舌頭不出口。一句轉語，可喜的是沒有瓜葛。想要領會嗎？慚愧啊世尊（शाक्यमुनि 釋迦牟尼）面色發紅，不如直說。』 大小岳上座，口像磨盤一樣大，今天為這個問話的僧人講經，不知不覺把註釋和正文一時都說破了。』說完便下座。
上堂說法。堵住我的嘴，一定要說。塞住你的耳朵，切記錯過。昨天有人從天臺山來，卻說泗洲大聖（觀音菩薩的化身）在洪州，在十字街頭打坐賣雜貨。是什麼呢？是斷了跟的草鞋，尖帽檐的席帽。
【English Translation】 Those who do not understand repentance will slander Puxian (Samantabhadra Bodhisattva). They are destined to enter the Avīci hell of tongue-plowing. Then, who are those who do not slander? (After a long pause) If the heart is not indebted to others, the face will naturally be without shame.
Ascending the hall to preach. When Dharma (Bodhidharma, the founder of Zen Buddhism) came to China, people here all understood Sanskrit. After he left, people in the Western Heaven (India) were all proficient in Tang language (Chinese). If we talk about directly pointing to the human heart and seeing one's nature to become a Buddha, it is as difficult as a羚羊掛角 (lingyang guajiao, antelope hanging its horns on a tree, leaving no trace) or a hunting dog tracking a scent. Once the mind is estranged, no amount of words is useful. It can be said that when he came, he laughed at me; not knowing that after he left, I laughed at him. Tang language and Sanskrit are personally imparted, and since ancient times, monks have been afraid of evening tea after a vegetarian meal.
Ascending the hall to preach. The twelfth month is coming to an end, and the year is about to end. The Yellow River has frozen over, and there are fat fish in the depths. They are lively and cannot escape. They cannot moisten each other with saliva or rely on each other. Ashamed, Bodhisattva Mahasattva (महान्त सत्त्व great being). When will the spring breeze come to melt the frozen Yellow River and transform the fish into dragons, directly leaping over the peach blossom waves? Understand if you understand, but don't talk about dreams in front of fools.
Ascending the hall to preach. A monk asked, 'What is the first part of the day (सुबह का हिस्सा morning) when one gives away bodies as numerous as the sands of the Ganges (गङ्गा नदी की रेत Ganges river sand)?' The master said, 'One can distinguish the quality of the land from the seedlings, and one can recognize a person through their words.' The monk asked again, 'What is the middle part of the day (दिन का मध्य midday)? Again, one gives away bodies as numerous as the sands of the Ganges.' The master said, 'Bumping into it, hitting it.' The monk asked again, 'What is the last part of the day (दिन का अंत evening)? Also, one gives away bodies as numerous as the sands of the Ganges.' The master said, 'The following words are long, leave them for tomorrow.' He also said, 'A turning word is like the sky universally covering, like the earth universally supporting. A turning word, the tongue does not leave the mouth. A turning word, it is gratifying that there is no involvement. Want to understand? Ashamed, Shakyamuni (शाक्यमुनि Śākyamuni) Buddha's face is red, it is better to speak directly.' Great Yue, your mouth is as big as a millstone. Today, I am lecturing on the sutras for this questioning monk, and I unknowingly broke the commentary and the main text at the same time.' After speaking, he descended from the seat.
Ascending the hall to preach. Shut my mouth, I must speak. Block your ears, be careful not to miss it. Yesterday, someone came from Tiantai Mountain, but said that the Great Sage of Sizhou (an incarnation of Guanyin Bodhisattva) is in Hongzhou, sitting and selling groceries at the crossroads. What is it? It is a straw sandal with a broken heel, and a bamboo hat with a pointed brim.
庵守凈禪師
開堂。拈香罷就座。白椎曰。法筵龍象眾。當觀第一義。師隨聲便喝曰。此是第幾義。久參先德。已辨來端。後學有疑。不妨請問。僧問。阿難問迦葉。世尊傳金襕外。別傳何物。迦葉喚阿難。阿難應諾。未審此意如何。師曰。切忌動著。曰祇如迦葉道。倒卻門前剎竿著。又作么生。師曰。石牛橫古路。曰祇如和尚。于佛日處。還有者個訊息也無。師曰。無者個訊息。曰爭奈定光金地遙招手。智者江陵暗點頭。師曰。莫將庭際柏。輕比路傍蒿。僧禮拜。師乃曰。定光金地遙招手。智者江陵暗點頭。已是白雲千萬里。那堪於此未知休。設或於此便休去。一場狼籍不少。還有檢點得出者么。如無。山僧今日失利。
上堂。談玄說妙。撒屎撒尿。行棒行喝。將鹽止渴。立主立賓。華擘宗乘。設或總不恁么。又是鬼窟里坐。到者里。山僧已是打退鼓。且道。諸人尋常心憤憤口悱悱。合作么生。莫將閑學解。埋沒祖師心。
上堂。若也單明自己。不悟目前。此人有眼無足。若也祇悟目前。不明自己。此人有足無眼。直得眼足相資。如車二輪。如鳥二翼。到西禪者里。正好勘過了打。
上堂。九夏炎炎大熱。木人汗流不輟。夜來一雨便涼。莫道山僧不說。以拂子擊禪床。下座。
上堂
。若欲正提綱。直須大地荒。欲來沖雪刃。未免露鋒铓。正當恁么時。釋迦老子出頭不得即不問。你諸人。祇如馬鐙里藏身。又作么生話會。
上堂。道是常道。心是常心。汝等諸人。聞山僧恁么道。便道我會也。大盡三十日。小盡二十九。頭上是天。腳下是地。耳里聞聲。鼻里出氣。忽若四大海水在汝頭上。毒蛇穿你眼睛。蝦蟆入你鼻孔。又作么生。
上堂。文殊普賢談事理。臨濟德山行棒喝。東禪一覺到天明。偏愛風從涼處發。咄 上堂。善鬥者不顧其首。善戰者必獲其功。其功既獲。坐致太平。太平既致。高枕無憂。罷拈三尺劍。休弄一張弓。歸馬于華山之陽。放牛于桃林之野。風以順而雨以時。漁父歌而樵人舞。雖然。堯舜之君。猶有化在。爭似乾坤收不得。堯舜不知名。渾家不管興亡事。偏愛和云占洞庭。
上堂。閉卻口時時說。截卻舌無間歇。無間歇最奇絕。最奇絕眼中屑。既是奇絕。為甚麼卻成眼中屑。了了了時無可了。玄玄玄處亦須呵。
上堂。佛祖頂𩕳上。有潑天大路。未透生死關。如何敢進步。不進步。大千沒遮護。一句絕言詮。那吒擎鐵柱。
僧問。佛佛授手。祖祖相傳。未審。傳個甚麼。師曰。速禮三拜。
問。不施寸刃。請師相見。師曰。逢強即弱
【現代漢語翻譯】 現代漢語譯本：如果想要真正抓住綱領，就必須徹底打破常規（『大地荒』比喻打破常規）。想要用雪亮的刀刃來衝擊，難免會露出鋒芒。正在這樣的時候，釋迦老子（釋迦牟尼佛）也無法出頭。我不問這個。你們各位，比如像藏身在馬鐙里一樣，又該如何說話應對呢？ 上堂說法。說『道』是永恒不變的『道』，『心』是永恒不變的『心』。你們這些人，聽到我這樣說，就說自己明白了。大月三十天，小月二十九天，頭上是天，腳下是地，耳朵里聽到聲音，鼻子里呼出氣息。如果突然四大海水都在你們頭上，毒蛇穿過你們的眼睛，蛤蟆進入你們的鼻孔，又該怎麼辦呢？ 上堂說法。文殊菩薩（象徵智慧）和普賢菩薩（象徵實踐）談論事理，臨濟禪師和德山禪師施行棒喝（禪宗教學方法）。東禪寺的和尚一覺睡到天亮，特別喜歡涼爽的風從涼快的地方吹來。咄！ 上堂說法。善於搏鬥的人不顧惜自己的頭顱，善於作戰的人必定獲得成功。獲得成功后，就能坐享太平。太平到來后，就可以高枕無憂。放下三尺寶劍，停止拉動弓箭。把戰馬放回華山北面，把耕牛放回桃林曠野。風調雨順，漁夫唱歌，樵夫跳舞。即使如此，堯舜這樣的聖明君主，仍然有教化百姓的事情要做。怎比得上天地都無法約束的境界，堯舜都不知道我的名字，全家老小都不管國家興亡的事情，只喜歡在洞庭湖邊和雲彩為伴。 上堂說法。閉上嘴巴卻時時在說，截斷舌頭也無間斷地在說。沒有間斷的說話最奇妙，最奇妙的就是眼中的微塵。既然是最奇妙的，為什麼卻成了眼中的微塵呢？明白了的時候就沒有什麼可以明白的，玄妙的地方也必須要捨棄。 上堂說法。佛祖的頭頂上，有一條寬闊的大路。沒有突破生死關，怎麼敢前進？不前進，整個大千世界就沒有遮攔和保護。一句話超越了所有的言語表達，哪吒（佛教護法神）擎著鐵柱。 有僧人問：『佛佛相授，祖祖相傳，不知道傳的是什麼？』 禪師說：『趕快禮拜三下。』 有僧人問：『不使用任何武器，請禪師您相見。』 禪師說：『遇到強大的就示弱。』
【English Translation】 English version: If you want to truly grasp the key point, you must completely break with convention ('大地荒' metaphorically means breaking with convention). If you want to charge with a snow-bright blade, you will inevitably reveal its sharp edge. At just such a time, even Shakyamuni Buddha (釋迦老子) cannot come forward. I won't ask about that. You all, like hiding in a stirrup, how would you speak and respond? Ascending the hall to preach. Saying that 'the Dao' is the eternal 'Dao', 'the Mind' is the eternal 'Mind'. You people, hearing me say this, then say you understand. The big month has thirty days, the small month has twenty-nine days, above is the sky, below is the earth, the ears hear sounds, the nose breathes out air. If suddenly the four great seas are on your head, poisonous snakes pierce your eyes, toads enter your nostrils, what would you do? Ascending the hall to preach. Manjusri Bodhisattva (文殊菩薩, symbolizing wisdom) and Samantabhadra Bodhisattva (普賢菩薩, symbolizing practice) discuss principles, Linji Zen Master (臨濟禪師) and Deshan Zen Master (德山禪師) administer blows and shouts (棒喝, Zen teaching methods). The monk of Dongchan Temple (東禪寺) sleeps until dawn, especially liking the cool wind blowing from a cool place. Tut! Ascending the hall to preach. One who is good at fighting does not care for his head, one who is good at war will surely achieve success. Once success is achieved, one can sit and enjoy peace. Once peace arrives, one can sleep without worry. Put down the three-foot sword, stop pulling the bow. Return the warhorses to the north of Mount Hua (華山), release the oxen to the wilderness of the Peach Forest (桃林). The wind is favorable and the rain is timely, the fisherman sings and the woodcutter dances. Even so, even sage rulers like Yao (堯) and Shun (舜) still have the task of educating the people. How can it compare to the realm that cannot be constrained by heaven and earth, where Yao and Shun do not know my name, and the whole family does not care about the rise and fall of the country, only liking to be with the clouds by Dongting Lake (洞庭湖). Ascending the hall to preach. Closing the mouth, one speaks at all times, cutting off the tongue, one speaks without interruption. Speaking without interruption is the most wonderful, the most wonderful is the dust in the eye. Since it is the most wonderful, why does it become the dust in the eye? When one understands, there is nothing to understand, the mysterious place must also be abandoned. Ascending the hall to preach. On the crown of the Buddhas and Patriarchs, there is a wide road. Without breaking through the gate of birth and death, how dare one advance? Not advancing, the entire great thousand world has no shelter or protection. A sentence transcends all verbal expression, Nezha (哪吒, Buddhist protector deity) holds up the iron pillar. A monk asked: 'Buddhas hand down to Buddhas, Patriarchs transmit to Patriarchs, I don't know what is being transmitted?' The Zen master said: 'Quickly bow three times.' A monk asked: 'Without using any weapons, please meet the Zen master.' The Zen master said: 'Meeting strength, show weakness.'
。曰何得埋兵掉鬥。師曰。祇為阇黎寸刃不施。曰未審向上還有事也無。師曰。有。曰如何是向上事。師曰。敗將不斬。
問。古佛堂前。甚麼人先到。師曰。無眼村翁。曰未審如何趣向。師曰。楖𣗖橫擔。
建寧府開善道謙禪師
本郡游氏子。世業儒。早失恃怙。愿出家以報親恩。初之京師。依圓悟。無所省發。后隨妙喜泉南。及喜領徑山。師亦侍行。未幾。令師往長沙。通張紫巖書。師自謂。我參禪二十年。無入頭處。更作此行。決定荒廢。意欲無行。友人宗元叱曰。不可在路便參禪不得也。去。吾與汝俱往。師不得已而行。在路泣語元曰。我一生參禪。殊無得力處。今又途路奔波。如何得相應去。元告之曰。你但將諸方參得底悟得底。圓悟妙喜為你說得底。都不要理會。途中可替底事。我盡替你。只有五件事替你不得。你須自家支當。師曰。五件者何事。元曰。著衣。吃飯。屙屎。放尿。駝個死屍路上行。師于言下脫然。不覺手舞足蹈。元曰。你此回方可通書。宜前進。吾先歸矣。元即回徑山。師半載方返。妙喜一見。便曰。建州子。你者回別也。
住後上堂。竺土大仙心。東西密相付。如何是密付底心。良久曰。八月秋何處熱。
上堂。壁立千仞。三世諸佛。措足無門。是則
是。太殺不近人情。放一線道。十方剎海。放光動地。是則是。爭奈和泥合水。須知通一線道處壁立千仞。壁立千仞處通一線道。橫拈倒用。正按傍提。雷激雷奔。崖頹石裂。是則是。猶落化門。到者里。壁立千仞。也沒交涉。通一線道。也沒交涉。不近人情。和泥合水。總沒交涉。只者沒交涉。也則沒交涉。是則是。又無佛法道理。若也出得者四路頭。管取乾坤獨步。且獨步一句。作么生道。莫怪從前多意氣。他家曾踏上頭關。
上堂。去年也有個六月十五。今年也有個六月十五。去年六月十五。少卻今年六月十五。今年六月十五。多卻去年六月十五。多處不用減。少處不用添。既不用添。又不用減。則多處多用。少處少用。乃喝一喝曰。是多是少。良久曰。箇中消息子。能有幾人知。
上堂。洞山麻三斤將去。無星秤子上定過。每一斤。恰有一十六兩二百錢重。更不少一𣯛。正如趙州殿里底一般。祇不合被大愚鋸解秤錘。卻教人理會不得。如今若要理會得。但問取雲門乾屎橛。
上堂。有句無句如藤倚樹。撞倒燈籠。打破露柱。佛殿奔忙。僧堂回顧。子細看來。是甚傢俱。咄。祇堪打老鼠。
上堂。諸人從僧堂里。恁么上來。少間從法堂頭。恁么下去。並不曾差了一步。因甚麼卻不會。
良久曰。祇為分明極。翻令所得遲。
寧波府育王佛照德光禪師
臨江彭氏子。志學之年。依本郡東山光化吉落髮。一日入室。吉問。不是心不是佛不是物。是甚麼。師罔措。遂致疑。通夕不𥧌。次日詣方丈請益曰。昨日蒙和尚垂問。既不是心。又不是佛不是物。畢竟是甚麼。望和尚慈悲指示。吉震威一喝曰。者沙彌。更要我與你下注腳在。拈棒劈脊打出。師於是有省。后謁月庵果。應庵華。百丈震。終不自肯。適大慧領育王。師參焉。慧問。喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。師擬對。慧便棒。師豁然大悟。從前所得。瓦解冰消。
初住臺之鴻福。次徙光孝。僧問。浩浩塵中。如何辨主。師曰。中峰頂上塔心尖。
上堂。臨濟三遭痛棒。大愚言下知歸。興化于大覺棒頭。明得黃檗意旨。若作棒會。入地獄如箭射。不作棒會。入地獄如箭射。眾中商量盡道。赤心片片。恩大難酬。總是識情卜度。未出陰界。且如臨濟悟去。是得黃檗力。得大愚力。若也見得。許你頂門眼正。肘后符靈。其或未然。鴻福更為諸人。通個訊息。丈夫氣宇沖牛鬥。一踏鴻門兩扇開。
上堂。七手八腳。三頭兩面。耳聽不聞。眼覷不見。苦樂逆順。打成一片。且道。是甚麼。路逢死蛇莫打殺
【現代漢語翻譯】 現代漢語譯本： （佛照德光禪師）停頓了很久，說：『正因為想要分得太清楚，反而導致領悟得太遲。』
寧波府育王佛照德光禪師
（佛照德光禪師）是臨江彭氏的兒子。在立志求學的年紀，依從本郡東山光化吉剃度出家。一天，（佛照德光禪師）進入方丈室，光化吉問：『不是心，不是佛，不是物，那是什麼？』（佛照德光禪師）不知所措，於是產生了疑惑，整夜沒有睡覺。第二天，（佛照德光禪師）去方丈室請教說：『昨天蒙和尚垂問，既不是心，又不是佛，又不是物，到底是什麼？希望和尚慈悲指示。』光化吉大喝一聲說：『你這沙彌，還要我給你下註解嗎？』拿起棒子就劈頭蓋臉地打了出去。（佛照德光禪師）因此有所領悟。後來（佛照德光禪師）拜訪了月庵果、應庵華、百丈震，始終不認可自己所悟。恰逢大慧禪師住持育王寺，（佛照德光禪師）前去參拜。大慧禪師問：『說是竹篦（zhú bī，竹製的刮穢器），就落入了執著；不說它是竹篦，就違背了事實。不得用語言表達，也不得不表達。』（佛照德光禪師）剛要回答，大慧禪師就打了他一棒。（佛照德光禪師）豁然大悟，從前所領悟的，像瓦解冰消一樣。
（佛照德光禪師）最初住在臺州的鴻福寺，後來遷到光孝寺。有僧人問：『在浩浩蕩蕩的塵世中，如何辨別主宰？』（佛照德光禪師）說：『中峰頂上的塔心尖。』
（佛照德光禪師）上堂說法，說：『臨濟禪師三次捱打，大愚禪師聽了（臨濟禪師的敘述）當下明白歸宿。興化禪師在大覺禪師的棒頭下，明白了黃檗禪師的意旨。如果把棒理解為棒本身，那麼入地獄就像箭一樣快；如果不把棒理解為棒本身，那麼入地獄也像箭一樣快。』大眾商量來商量去，都說：『（師父）赤誠一片，恩情深重難以報答。』這都是用意識情感來揣測，沒有超出陰界的範圍。那麼臨濟禪師開悟后，是得到了黃檗禪師的力量，還是得到了大愚禪師的力量？如果能明白這一點，就允許你頂門正眼，肘後有靈符。如果還不明白，鴻福寺再為各位傳遞個訊息：大丈夫氣宇軒昂，直衝牛斗星，一腳踏入鴻門宴，兩扇大門敞開。
（佛照德光禪師）上堂說法，說：『七手八腳，三頭兩面，耳朵聽也聽不見，眼睛看也看不見，苦樂逆順，打成一片。』且說，這是什麼？路邊遇到死蛇不要打它。
【English Translation】 English version: After a long pause, (Zen Master Fozhao Deguan) said, 'Precisely because one tries to distinguish too clearly, understanding is delayed.'
Zen Master Fozhao Deguan of Yuwang Temple in Ningbo Prefecture
(Zen Master Fozhao Deguan) was the son of the Peng family of Linjiang. In his youth, aspiring to learning, he was tonsured at Guanghua Temple on Dongshan Mountain in his prefecture. One day, entering the abbot's room, Guanghua Ji asked, 'It is not mind, not Buddha, not thing. What is it?' The Master was at a loss, and doubt arose, keeping him awake all night. The next day, he went to the abbot's quarters to ask for instruction, saying, 'Yesterday I was questioned by the Abbot. It is neither mind, nor Buddha, nor thing. What exactly is it? I hope the Abbot will compassionately instruct me.' Ji roared, 'You novice! Do you still want me to add footnotes for you?' He picked up a stick and struck him heavily. The Master then had an awakening. Later, he visited Yuean Guo, Yingan Hua, and Baizhang Zhen, but he never affirmed his own understanding. It happened that Dahui was leading Yuwang Temple, and the Master went to visit him. Hui asked, 'To call it a bamboo whisk is to touch; not to call it a bamboo whisk is to turn away. You must not speak, and you must not not speak.' As the Master was about to answer, Hui struck him with a stick. The Master had a sudden enlightenment, and all his previous understanding crumbled like tiles or melted like ice.
Initially, (Zen Master Fozhao Deguan) resided at Hongfu Temple in Taizhou, and later moved to Guangxiao Temple. A monk asked, 'In the vast dust, how does one discern the master?' The Master said, 'The tip of the pagoda's heart on the summit of Zhongfeng.'
Ascending the Dharma hall, (Zen Master Fozhao Deguan) said, 'Linji suffered three painful beatings, and Dayu understood the return upon hearing (Linji's account). Xinghua, at the blow of Dajue's stick, understood Huangbo's intent. If you understand the stick as the stick itself, entering hell is as swift as an arrow; if you do not understand the stick as the stick itself, entering hell is also as swift as an arrow.' The assembly discussed it thoroughly, saying, '(The master's) heart is utterly sincere, and his kindness is difficult to repay.' All of this is conjecture based on emotional consciousness, not exceeding the realm of yin. So, after Linji's enlightenment, did he gain the power of Huangbo, or did he gain the power of Dayu? If you can see this, I will allow you to have a true eye on the crown of your head and a spiritual talisman on your elbow. If not, Hongfu will further convey a message to everyone: A great man's spirit soars to the heavens, stepping into the Hongmen Banquet, the two doors swing open.'
Ascending the Dharma hall, (Zen Master Fozhao Deguan) said, 'Seven hands and eight feet, three heads and two faces, the ears hear but do not hear, the eyes see but do not see, suffering and joy, adversity and順境, are all forged into one.' Tell me, what is this? Do not kill a dead snake on the road.'
。無底籃子盛將歸。
上堂。聞聲悟道。落二落三。見色明心。錯七錯八。生機一路。猶在半途。且道。透金剛圈吞栗棘蓬底。是甚麼人。披蓑側立千峰外。引水澆蔬五老前。
淳熙丙申。被旨住靈隱。入對選德殿。孝宗問。眹心佛心。是同是別。對曰。直下無第二人。曰若是則佛即是心。心即是佛耶。對曰。成一切性即心。離一切相即佛。又問。釋迦佛入山修道。六年而成。所成者何事。師曰。將謂陛下忘卻。上悅。賜佛照禪師號。自是召見無時。嘗留內觀堂。五宿而出。嘉泰癸亥三月十五。作遺書。集眾敘別。大書云。八十三年。彌天罪過。末後慇勤。盡情說破。泊然而逝。僧臘六十。塔全身於鄮峰東庵。謚普慧宗覺大禪師。塔曰圓鑒。
常州府華藏遁庵宗演禪師
福州鄭氏子。上堂。拈起拄杖曰。識得者個。一生參學事畢。古人恁么道。華藏則不然。識得者個。更須買草鞋行腳。何也。到江吳地盡。隔岸越山多。
臘旦上堂。一九與二九。相逢不出手。世間出出間。無剩亦無少。遂出手曰。華藏不惜性命。為諸人出手去也。劈面三拳。攔腮一掌。靈利衲僧。自知痛癢。且轉身一句。作么生道。巡堂喫茶去。
上堂。南泉道。我十八上。便解作活計。趙州道。我十八上。便
解破家散宅。南泉趙州。也是徐六擔板。祇見一邊。華藏也無活計可作。亦無家宅可破。逢人突出粗拳。要伊直下便到。且道。到后如何。三十六峰觀不足。卻來平地倒騎驢。
寧波府天童無用凈全禪師
諸暨翁氏子。初謁妙喜于徑山。山問。有何能。師曰。能打坐。山曰。打坐何為。師曰。若問何為。直是無下口處。一日采椒。師作頌曰。含煙帶露已經秋。顆顆通紅氣味周。突出眼睛開口笑。者回不戀舊枝頭。自是乃祝髮受戒。山舉靈云見桃花悟道話。師頌曰。靈云一見兩眉橫。引得漁翁良計生。白浪起時拋一釣。任教魚鱉競頭爭。
住後上堂。學佛止言真不立。參禪多與道相違。忘機忘境急回首。無地無錐轉步歸。佛不是心亦非。覿體承當絕所依。萬古碧潭空界月。再三撈捷始應知。
上堂。良久。召眾曰。還知么。復曰。敗缺不少。便下座。
上堂。長沙道。百尺竿頭坐底人。雖然得入未為真。百尺竿頭重進步。十方世界現全身。妙喜老人道。要見長沙么。更進一步。保寧則不然。要見長沙么。更退一步。畢竟如何。換骨洗腸重整頓。通身是眼更須參。
師到靈隱上堂。靈山正派。達者猶迷。明來暗來。誰當辨的。雙收雙放。孰辨端倪。直饒千聖出來。也祇結舌有分。何
【現代漢語翻譯】 現代漢語譯本： 解散家庭，破敗家宅。南泉（Nanquan，禪師名）和趙州（Zhaozhou，禪師名）也像徐六（Xu Liu，人名）揹著一塊木板一樣，只看到事物的一個方面。華藏（Huazang，佛教術語，指華藏世界）也沒有什麼活計可做，也沒有家宅可破。遇到人就突然打出一拳，要他們立刻明白。那麼，明白之後又如何呢？即使看遍了三十六峰也覺得不夠，反而來到平地上倒騎驢。
寧波府天童無用凈全禪師
諸暨翁氏之子。最初在徑山拜見妙喜（Miaoxi，禪師名）。妙喜問：『你有什麼才能？』禪師說：『能打坐。』妙喜說：『打坐爲了什麼？』禪師說：『如果問爲了什麼，就實在無從開口。』一天採摘花椒，禪師作頌說：『含煙帶露已經秋，顆顆通紅氣味周。突出眼睛開口笑，者回不戀舊枝頭。』於是剃髮受戒。妙喜舉靈云（Lingyun，禪師名）見到桃花悟道的話。禪師頌說：『靈云一見兩眉橫，引得漁翁良計生。白浪起時拋一釣，任教魚鱉競頭爭。』
住持後上堂說法。學佛只說真理不能確立，參禪大多與道相違背。忘記機心，忘記外境，趕緊回頭，無地可容身，無錐可立足，轉身歸去。佛不是心也不是非心，當下承擔，沒有任何依靠。萬古碧潭中的空中之月，再三打撈才能知道。
上堂說法。良久。召集眾人說：『還知道嗎？』又說：『殘缺不少。』便下座。
上堂說法。長沙（Changsha，禪師名）道：『百尺竿頭坐底人，雖然得入未為真。百尺竿頭重進步，十方世界現全身。』妙喜老人道：『要見長沙嗎？更進一步。』保寧（Baoning，地名）則不然。『要見長沙嗎？更退一步。』 到底如何？換骨洗腸重新整頓，渾身是眼更須參究。
禪師到靈隱寺上堂說法。靈山（Lingshan，地名，指靈鷲山）的正統法脈，通達的人也會迷惑。明裡來暗裡來，誰能辨別清楚？雙收雙放，誰能辨別端倪？即使千聖出現，也只能結舌無言。為什麼？
【English Translation】 English version: Dissolving families and ruining homes. Nanquan (Nanquan, name of a Zen master) and Zhaozhou (Zhaozhou, name of a Zen master) are also like Xu Liu (Xu Liu, a person's name) carrying a wooden plank, only seeing one side of things. Huazang (Huazang, a Buddhist term referring to the Huazang World) also has no work to do, and no home to ruin. Upon meeting someone, he suddenly throws a punch, wanting them to understand immediately. Then, what happens after understanding? Even after seeing all thirty-six peaks, it's not enough, and instead, one comes to level ground and rides a donkey backwards.
Zen Master Wuyong Jingquan of Tiantong Temple in Ningbo Prefecture
The son of the Weng family in Zhuji. He first visited Miaoxi (Miaoxi, name of a Zen master) at Jingshan. Miaoxi asked, 'What are your abilities?' The Zen master said, 'I can meditate.' Miaoxi said, 'What is meditation for?' The Zen master said, 'If you ask what it is for, there is really no way to answer.' One day, while picking peppercorns, the Zen master composed a verse saying: 'Containing smoke and carrying dew, it is already autumn, each grain is red and the aroma is complete. The eyes pop out and the mouth opens in laughter, this time not attached to the old branches.' Thereupon, he shaved his head and received the precepts. Miaoxi cited Lingyun's (Lingyun, name of a Zen master) words of enlightenment upon seeing the peach blossoms. The Zen master composed a verse saying: 'Lingyun's one glance caused both eyebrows to rise, attracting the fisherman to come up with a good plan. When the white waves rise, cast a fishing line, let the fish and turtles compete for the head.'
After becoming the abbot, he ascended the hall to preach. Studying the Buddha only says that the truth cannot be established, and practicing Zen mostly contradicts the Way. Forget the scheming mind, forget the external environment, quickly turn your head back, there is no place to accommodate the body, no awl to stand on, turn around and return. The Buddha is neither mind nor non-mind, take on the responsibility immediately, without any reliance. The moon in the empty sky in the ancient green pool, only after repeatedly scooping it up can one know.
Ascending the hall to preach. After a long silence. He summoned the crowd and said, 'Do you know?' Then he said, 'There are quite a few defects.' Then he descended from the seat.
Ascending the hall to preach. Changsha (Changsha, name of a Zen master) said, 'The person sitting at the top of a hundred-foot pole, although they have entered, it is not yet true. Take another step forward from the top of the hundred-foot pole, and the whole body appears in the ten directions.' Old man Miaoxi said, 'Do you want to see Changsha? Take another step forward.' Baoning (Baoning, place name) is not like that. 'Do you want to see Changsha? Take a step back.' What is it after all? Change your bones and wash your intestines to reorganize, the whole body is eyes and you must investigate further.
The Zen master went to Lingyin Temple and ascended the hall to preach. The orthodox lineage of Lingshan (Lingshan, place name, referring to Vulture Peak), even those who are enlightened will be confused. Coming in the light and coming in the dark, who can distinguish clearly? Doubly receiving and doubly releasing, who can distinguish the clues? Even if a thousand sages appear, they can only be speechless. Why?
故。人歸大國方為貴。水到瀟湘始見清。復曰。適來松源和尚舉竹。篦話令天童納敗缺。諸人要知么聽取。一頌。黑漆竹篦。握起。迅雷不及掩耳。德山臨濟茫然。懵底如何插㭰。
自讚曰。匙挑不上個村夫。文墨胸中一點無。曾把虛空揣出骨。惡聲贏得滿江湖。
開禧丁卯示寂。壽七十一。﨟四十五。塔于本山寺之西。
長沙府大溈山法寶禪師
福州人。上堂。千般言萬種喻。祇要教君早回去。夜來一片黑雲生。莫教錯卻山前路。咄。
上堂。喚作竹篦則觸。不喚作竹篦則背。直須師子咬人。莫學韓獹逐塊。阿呵呵。會不會。金剛腳下鐵崑崙。捉得明州憨布袋。
福州府玉泉曇懿禪師
久依圓悟。自謂不疑。紹興初。出住興化祥雲。大慧入閩。知其所見未諦。致書令來。師遲遲。慧小參且痛斥。仍榜告四眾。師不得已破夏謁之。慧鞫其所證。乃曰。汝恁么見解。敢嗣圓悟老人邪。師退院親之。一日入室。慧問。我要個不會禪底做國師。師曰。我做得國師去也。慧喝出。居無何。語之曰。香嚴悟處。不在擊竹邊。俱胝得處。不在指頭上。師乃頓明。出住玉泉。為慧拈香。
后省慧于小溪。慧升座。舉雲門一日拈拄杖示眾曰。凡夫實謂之有。二乘析謂之無。緣覺謂之
【現代漢語翻譯】 現代漢語譯本： 所以說，人回到大國才顯得尊貴，水流到瀟湘江才顯得清澈。又說：『剛才松源和尚舉竹篦（一種竹製的梳頭工具）的話頭，讓天童禪師認輸。』你們想知道為什麼嗎？聽我念一首偈頌：『黑色的竹篦，握在手中，快得像迅雷不及掩耳。德山（唐代禪師）和臨濟（唐代禪師）都茫然不知所措，到底該如何應對？』 自我讚頌說：『我這個鄉巴佬，連一勺子都挑不起來，胸中沒有一點文墨。曾經想把虛空捏出骨頭來，結果只落得個惡名傳遍江湖。』 開禧丁卯年（1207年）圓寂，享年七十一歲，僧臘四十五年。塔建在本山寺的西邊。 長沙府大溈山法寶禪師 是福州人。上堂說法：『千般言語萬種比喻，只是要教你們早點回去。夜裡升起一片黑雲，不要走錯了山前的路。』咄！ 上堂說法：『說它是竹篦就錯了，說它不是竹篦也錯了。要像獅子一樣咬人，不要學韓獹追逐土塊。』阿呵呵，會了嗎？金剛腳下的鐵崑崙，抓住了明州的憨布袋（指布袋和尚）。 福州府玉泉曇懿禪師 長期跟隨圓悟禪師，自認為已經沒有疑問。紹興初年（1131年），出任興化祥雲寺住持。大慧禪師到福建，知道他的見解還不徹底，寫信讓他來。曇懿禪師遲遲不來，大慧禪師在小參時嚴厲斥責他，還張榜告示大眾。曇懿禪師不得已，在夏天結束前去拜見大慧禪師。大慧禪師追問他所證悟的境界，然後說：『你這樣的見解，竟然敢說是圓悟老人的傳人嗎？』曇懿禪師退出了住持之位，親自向大慧禪師學習。一天，進入方丈室，大慧禪師問：『我想要一個不懂禪的人來做國師。』曇懿禪師說：『我可以去做國師。』大慧禪師喝斥他出去。不久，大慧禪師對他說：『香嚴智閑（唐代禪師）開悟的地方，不在於擊竹的聲音；俱胝和尚（唐代禪師）得道的地方，不在於手指。』曇懿禪師於是頓悟，出任玉泉寺住持，為大慧禪師拈香。 後來在小溪拜見大慧禪師。大慧禪師升座說法，舉雲門文偃（唐末五代禪師）一日拈起拄杖向大眾展示，說：『凡夫執著地認為是實有，二乘聖者分析認為是空無，緣覺聖者認為是……』
【English Translation】 English version: Therefore, people are valued when they return to a great country, and water is seen as clear when it reaches the Xiangjiang River. He further said, 'Just now, the monk Songyuan raised the topic of the bamboo comb (a bamboo-made combing tool), causing Zen Master Tiantong to admit defeat.' Do you all want to know why? Listen to this verse: 'The black bamboo comb, grasped in the hand, is as swift as thunder that allows no time to cover the ears. Deshan (a Tang Dynasty Zen master) and Linji (a Tang Dynasty Zen master) are both at a loss, how should one respond?' He praised himself, saying, 'This country bumpkin can't even lift a spoonful, and has no literary talent in his chest. I once tried to knead bones out of the void, but only earned a bad reputation throughout the land.' He passed away in the year of Dingmao in the Kai Xi reign (1207), at the age of seventy-one, with forty-five years of monastic life. His pagoda was built to the west of the temple on this mountain. Zen Master Fabao of Dawei Mountain in Changsha Prefecture He was from Fuzhou. In his Dharma talk, he said, 'A thousand words and ten thousand metaphors, only to teach you to return early. A dark cloud rises at night, do not mistake the path in front of the mountain.' 'Doh!' In his Dharma talk, he said, 'To call it a bamboo comb is wrong, and to say it is not a bamboo comb is also wrong. One must bite like a lion, not learn from the Han hound chasing after clods.' 'Aha ha, do you understand? The iron Kunlun under the feet of Vajra, has captured the silly cloth bag (referring to Budai Monk) of Mingzhou.' Zen Master Tanyi of Yuquan Temple in Fuzhou Prefecture He had long followed Zen Master Yuanwu, believing himself to be without doubt. In the early years of the Shao Xing reign (1131), he became the abbot of Xiangyun Temple in Xinghua. Zen Master Dahui, upon arriving in Fujian, knew that his understanding was not thorough, and wrote a letter asking him to come. Zen Master Tanyi was slow to come, and Zen Master Dahui severely rebuked him during a small Dharma assembly, and even posted a notice to the public. Zen Master Tanyi had no choice but to visit Zen Master Dahui before the end of summer. Zen Master Dahui questioned him about his enlightened state, and then said, 'With such an understanding, how dare you claim to be a successor of the old man Yuanwu?' Zen Master Tanyi resigned from his position as abbot and personally studied with Zen Master Dahui. One day, upon entering the abbot's room, Zen Master Dahui asked, 'I want someone who doesn't understand Zen to be the national teacher.' Zen Master Tanyi said, 'I can be the national teacher.' Zen Master Dahui shouted him out. Soon after, Zen Master Dahui said to him, 'The place where Xiangyan Zhixian (a Tang Dynasty Zen master) attained enlightenment was not in the sound of striking bamboo; the place where Zen Master Jizhi (a Tang Dynasty Zen master) attained the Way was not in the finger.' Zen Master Tanyi then had a sudden enlightenment, became the abbot of Yuquan Temple, and offered incense for Zen Master Dahui. Later, he visited Zen Master Dahui in Xiaoxi. Zen Master Dahui ascended the seat and, raising a staff one day, showed it to the assembly, saying, 'Ordinary people stubbornly believe it to be real, the Two Vehicles analyze it to be empty, the Pratyekabuddhas believe it to be...'
幻有。菩薩當體即空。衲僧見拄杖子。但喚作拄杖子。行但行。坐但坐。總不得動著。慧曰。我不似雲門。將虛空剜窟竉。驀拈拄杖曰。拄杖子。不屬有。不屬無。不屬幻。不屬空。卓一下曰。凡夫二乘緣覺菩薩。盡曏者里。各隨根性。悉得受用。唯于衲僧分上。為害為冤。要行不得行。要坐不得坐。進一步。則被拄杖子迷卻路頭。退一步。則被拄杖子穿卻鼻孔。即今莫有不甘底么。試出來與拄杖子相見。如無。來年更有新條在。惱亂春風卒未休。正恁么時。合作么生。下座。煩玉泉為眾拈出。師登座。敘謝畢。遂舉前話曰。適來堂頭和尚。恁么批判。大似困魚止濼。病鳥棲蘆。若是玉泉則又不然。拈拄杖曰。拄杖子。能有能無。能幻能空。凡夫二乘緣覺菩薩。卓一下曰。曏者里百雜碎。唯于衲僧分上。如龍得水。似虎靠山。要行便行。要坐便坐。進一步。則乾坤震動。退一步。則草偃風行。且道。不進不退一句。作么生道。良久曰。閑持經卷倚松立。笑問客從何處來。
饒州府薦福悟本禪師
江州人。自江西雲門。參侍妙喜最久。所至受喜印可者多矣。師私謂其棄己。且欲發去。妙喜曰。汝但專意參究。如有所得。不侍開口。吾自能識。既而有聞師入室者。故謂師曰。本侍者參禪許多年。逐日只道得個
【現代漢語翻譯】 現代漢語譯本 幻有（虛幻的存在）。菩薩（覺悟的有情）的當體即是空性。禪僧見到拄杖，只稱它為拄杖。行走時只管行走，坐下時只管坐下，總而言之不要執著于任何事物。慧（某位禪師）說：『我不像雲門（雲門文偃禪師），在虛空中開鑿洞穴。』隨即拿起拄杖說：『這拄杖，不屬於有，不屬於無，不屬於幻，不屬於空。』然後用拄杖敲擊了一下，說：『凡夫、聲聞乘、緣覺乘、菩薩，都在這裡，各自根據自己的根性，都能得到受用。唯獨對於禪僧來說，這拄杖是危害，是冤家。想要行走卻不能行走，想要坐下卻不能坐下。進一步，就會被拄杖迷惑了道路；退一步，就會被拄杖穿透鼻孔。現在有沒有不服氣的？試著出來與拄杖相見。如果沒有，來年還有新的枝條生長，擾亂春風的舉動終究不會停止。』正在這個時候，應該如何應對呢？下座。麻煩玉泉（某位禪師）為大家拈出。禪師登上法座，敘述感謝之情完畢，於是舉起之前的話頭說：『剛才堂頭和尚，這樣批判，很像困在淺水中的魚，棲息在蘆葦上的病鳥。如果是玉泉，那就不是這樣。』拿起拄杖說：『這拄杖，能有能無，能幻能空。凡夫、聲聞乘、緣覺乘、菩薩。』然後用拄杖敲擊了一下，說：『在這裡被打得粉碎。唯獨對於禪僧來說，如同龍得到了水，如同老虎依靠著山。想要行走就行走，想要坐下就坐下。進一步，則乾坤震動；退一步，則草隨風倒。』那麼，不進不退這一句，該怎麼說呢？良久之後說：『悠閒地拿著經卷靠著松樹站立，笑著問客人從哪裡來。』 饒州府（古代行政區域）薦福悟本禪師 江州（古代地名）人。自從江西雲門（雲門宗）開始，侍奉妙喜（大慧宗杲禪師）最久。所到之處受到妙喜印可的人很多。禪師私下認為妙喜拋棄了自己，並且想要離開。妙喜說：『你只要專心參究，如果有所得，不用開口，我自然能夠識別。』不久之後有人聽到禪師進入室內，所以對禪師說：『本侍者參禪這麼多年，每天只說得一個……』
【English Translation】 English version Illusory existence. The very essence of a Bodhisattva (an enlightened being) is emptiness. When a Chan monk sees a staff, he simply calls it a staff. When walking, just walk; when sitting, just sit. In short, do not cling to anything. Hui (a Chan master) said, 'I am not like Yunmen (Zen Master Yunmen Wenyan), who carves holes in the void.' Then he picked up the staff and said, 'This staff does not belong to existence, nor to non-existence, nor to illusion, nor to emptiness.' Then he struck the staff once and said, 'Ordinary people, Sravakas, Pratyekabuddhas, and Bodhisattvas are all here, each according to their own nature, and can all benefit from it. Only for Chan monks, this staff is a harm, an enemy. They want to walk but cannot walk, they want to sit but cannot sit. Take a step forward, and they will be misled by the staff; take a step back, and their nostrils will be pierced by the staff. Is there anyone who is not willing to accept this now? Try to come out and meet the staff. If not, new branches will grow next year, and the disturbance of the spring breeze will not stop.' At this very moment, how should one respond? Step down from the seat. Please, Yuquan (a Chan master), bring it up for everyone. The master ascended the Dharma seat, finished expressing his gratitude, and then raised the previous topic, saying, 'Just now, the abbot of the hall criticized it like this, very much like a fish trapped in shallow water, a sick bird perched on reeds. If it were Yuquan, it would not be like this.' He picked up the staff and said, 'This staff can exist and not exist, can be illusory and empty. Ordinary people, Sravakas, Pratyekabuddhas, and Bodhisattvas.' Then he struck the staff once and said, 'Here, they are smashed to pieces. Only for Chan monks, it is like a dragon getting water, like a tiger relying on a mountain. They want to walk, then walk; they want to sit, then sit. Take a step forward, and the universe shakes; take a step back, and the grass bends in the wind.' Then, how should one say the phrase of neither advancing nor retreating? After a long silence, he said, 'Leisurely holding scriptures, leaning against a pine tree, smiling and asking the guest where he comes from.' Chan Master Wuben of Jianfu Temple in Raozhou Prefecture (ancient administrative region) A native of Jiangzhou (ancient place name). Since Jiangxi Yunmen (Yunmen School), he served Miaoxi (Zen Master Dahui Zonggao) for the longest time. Many people who were approved by Miaoxi in the places he went. The Chan master privately thought that Miaoxi had abandoned him and wanted to leave. Miaoxi said, 'You just need to concentrate on studying, and if you gain something, you don't need to open your mouth, and I will naturally be able to recognize it.' Soon after, someone heard the Chan master entering the room, so he said to the Chan master, 'Attendant Ben has been practicing Chan for so many years, and every day he can only say one...'
不會。師詬之曰。者小鬼。你未生時。我已三度霍山廟裡退牙了。好教你知。由是益銳志。究狗子無佛性話。一夕將三鼓。倚殿柱昏寐間。不覺無字出口吻。忽爾頓悟。后三日。妙喜自外歸。師見未及吐詞。妙喜曰。本鬍子。者回方是徹頭也 初住信州博山。規模法道。最為嚴整。次移薦福。上堂。高揖釋迦。不拜彌勒者。好與三十拄杖。何故。為他祇會步步登高。不會從空放下。東家牽犁。西家拽杷者。好與三十拄杖。何故。為他祇會從空放下。不會步步登高。山僧恁么道。還有過也無。眾中莫有點檢得出者么。若點檢得出。須彌南畔把手共行。若點檢不出。布袋里老鴉。雖活如死。
上堂。釋迦掩室。凈名杜口。須菩提唱無說以顯道。釋梵絕視聽而雨華。大眾。者一隊不唧𠺕漢。無端將祖父田園私地結契。各據四至界分方圓長短。一時花擘了也。致令後代兒孫。上無片瓦蓋頭。下無卓錐之地。博山當時若見。十字路頭。掘個無底深坑。喚來一時埋卻。免見遞相鈍置。何謂如此。不見道。家肥生孝子。國霸有謀臣。
上堂。乾闥婆王曾奏樂。山河大地皆作舞。爭如跛腳老雲門。解道臘月二十五。博山今日有條攀條。無條攀例。也要應個時節。驀拈拄杖。橫按膝上。作撫琴勢曰。還有聞弦賞音者么。良久
【現代漢語翻譯】 現代漢語譯本： 不會。老師責罵他說：『你這小鬼，你還沒出生的時候，我已經在霍山廟裡三次退牙了。』要讓你知道。因此更加銳意，研究『狗子無佛性』的話。一天晚上將近三更時分，靠著殿柱昏昏欲睡，不知不覺『無』字從口中說出，忽然之間頓悟。三天後，妙喜從外面回來，老師看見他還沒來得及說話，妙喜說：『你這個老胡子，這次才是徹底明白了。』當初住在信州博山，規模法度，最為嚴整。後來移居薦福，上堂說法時說：『向釋迦（Sakyamuni，佛教創始人）作揖，不向彌勒（Maitreya，未來佛）禮拜的人，應該打三十拄杖。』為什麼？因為他只懂得步步登高，不懂得從空放下。『東家牽犁，西家拽耙』的人，應該打三十拄杖。為什麼？因為他只懂得從空放下，不懂得步步登高。山僧我這樣說，還有過錯嗎？大眾之中難道沒有能指出錯誤的嗎？如果能指出錯誤，就在須彌山南邊攜手同行。如果不能指出錯誤，就像布袋里的老鴉，雖然活著卻如同死去。
上堂說法時說：『釋迦（Sakyamuni，佛教創始人）掩室，維摩詰（Vimalakirti，佛教居士，以辯才著稱）杜口，須菩提（Subhuti，佛陀十大弟子之一，解空第一）唱無說以顯道，釋梵（帝釋天和梵天）絕視聽而雨花。』大眾，這一群不中用的人，無端地將祖父的田園私下裡結契，各自佔據四至界限，劃分方圓長短，一時之間全部瓜分了。導致後代子孫，上無片瓦遮頭，下無立錐之地。博山我當時如果見到，就在十字路口，挖一個無底深坑，把他們叫來一時埋掉，免得互相耽誤。為什麼這麼說？不見道，家肥生孝子，國霸有謀臣。
上堂說法時說：『乾闥婆王（Gandharva，天龍八部之一，樂神）曾經奏樂，山河大地都跳舞。』怎比得上跛腳老雲門（Yunmen，禪宗大師），懂得說『臘月二十五』。博山我今天有條攀條，無條攀例，也要應個時節。』隨即拿起拄杖，橫放在膝上，做出撫琴的姿勢說：『還有聽懂絃音，懂得欣賞音樂的人嗎？』良久。
【English Translation】 English version: He would not. The master scolded him, saying, 'You little devil, before you were born, I had already lost my teeth three times in the Huoshan Temple.' I want you to know that.' Therefore, he became more determined to investigate the saying 'A dog has no Buddha-nature.' One night, near the third watch, while leaning against a pillar in a daze, he unconsciously uttered the word 'no' from his mouth, and suddenly he had an enlightenment. Three days later, Miaoxi returned from outside. The master saw him and before he could speak, Miaoxi said, 'You old barbarian, this time you have completely understood.' Initially, he lived in Boshan in Xinzhou, where the scale of the Dharma was most strict and orderly. Later, he moved to Jianfu, and when he ascended the hall to preach, he said, 'Those who bow to Sakyamuni (Sakyamuni, the founder of Buddhism) but do not bow to Maitreya (Maitreya, the future Buddha) should be given thirty blows with a staff.' Why? Because they only know how to climb step by step, but do not know how to let go from emptiness. Those who 'plow in the east and harrow in the west' should be given thirty blows with a staff. Why? Because they only know how to let go from emptiness, but do not know how to climb step by step. Is there anything wrong with what I, the mountain monk, have said? Is there anyone among you who can point out the error? If you can point out the error, we will walk hand in hand on the south side of Mount Sumeru. If you cannot point out the error, you are like a crow in a bag, alive but as good as dead.
When he ascended the hall to preach, he said, 'Sakyamuni (Sakyamuni, the founder of Buddhism) closed his room, Vimalakirti (Vimalakirti, a Buddhist layman known for his eloquence) kept silent, Subhuti (Subhuti, one of the ten great disciples of the Buddha, foremost in understanding emptiness) sang of non-speaking to reveal the Way, and Sakra and Brahma (Indra and Brahma) ceased seeing and hearing and rained down flowers.' Everyone, this group of useless people, groundlessly made private contracts for their ancestral fields, each occupying the four boundaries, dividing the square, round, long, and short, and dividing everything at once. This has led to later generations of children having no tile to cover their heads above and no place to stand below. If I, Boshan, had seen them at that time, I would have dug a bottomless pit at the crossroads and called them all to bury them at once, so as not to delay each other. Why do I say this? Have you not heard that a wealthy family produces filial sons, and a powerful country has resourceful ministers?
When he ascended the hall to preach, he said, 'The Gandharva King (Gandharva, one of the eight classes of deities and demigods, a celestial musician) once played music, and the mountains and rivers and the earth all danced.' How can it compare to the lame old Yunmen (Yunmen, a Zen master) who knows how to say 'the twenty-fifth day of the twelfth month.' I, Boshan, today, whether there is a branch to cling to or no branch to cling to, must also respond to the season.' Then he picked up his staff, placed it horizontally on his lap, and made a gesture of playing the qin, saying, 'Is there anyone who can hear the strings and appreciate the music?' After a long time.
曰。直饒便作鳳凰鳴。畢竟有誰知指法。卓一下。下座。
寧波府育王大圓遵璞禪師
福州人。幼同玉泉懿。問道圓悟數載。后還里。佐懿于莆中祥雲。紹興甲寅。大慧居洋嶼。師往訊之。入室次。慧問。三聖興化出不出。為人不為人話。你道。者兩個老漢。還有出身處也無。師于慧膝上打一拳。慧曰。祇你者一拳。為三聖出氣。為興化出氣。速道速道。師擬議。慧便打。復謂曰。你第一不得忘了者一棒。后因慧室中謂僧曰。德山見僧入門便棒。臨濟見僧入門便喝。雪峰見僧入門便道是甚麼。睦州見僧便道現成公案放你三十棒。你道。者四個老漢。還有為人處也無。僧曰有。慧曰劄。僧擬議。慧便喝。師聞遽大悟。慧欣然許之。
溫州府雁山能仁枯木祖元禪師
閩林氏子。初謁雪峰預。次依佛心才。皆不甚契。及依大慧于雲門庵。夜坐睹僧剔燈。始徹證。有偈曰。剔起燈來是火。歷劫無明照破。歸堂撞見聖僧。幾乎當面蹉過。不蹉過是甚麼。十五年前奇特。依前祇是者個。慧以偈贈之曰。萬仞崖頭解放身。起來依舊卻惺惺。飢餐渴飲渾無事。那論昔人非昔人。初居連江福嚴庵。食指甚眾。日不暇給。揭偈于伽藍祠曰。小庵小舍小叢林。土地何須八九人。若解輪流來打供。免教碎作一堆塵。是
【現代漢語翻譯】 現代漢語譯本： （禪師）說：『即使你能發出鳳凰的鳴叫，終究有誰懂得其中的指法呢？』（禪師）敲擊了一下（禪床），然後走下禪座。
寧波府育王大圓遵璞禪師
（禪師是）福州人。年幼時與玉泉懿（身份不詳）一同向圓悟（五祖法演禪師的弟子）問道數年。之後回到家鄉，在莆田祥雲寺輔佐玉泉懿。紹興甲寅年（1144年），大慧（大慧宗杲禪師）住在洋嶼，禪師前去拜訪他。進入方丈室后，大慧問道：『三聖（三聖慧然禪師）和興化（興化存獎禪師）的「出不出，為人不為人」這句話，你認為這兩個老和尚，還有出身的地方嗎？』禪師在大慧的膝蓋上打了一拳。大慧說：『就憑你這一拳，是為三聖出氣，還是為興化出氣？快說快說！』禪師猶豫不決。大慧便打了他。又說：『你第一件事就是不能忘記這一棒。』後來，大慧在方丈室中對僧人說：『德山（德山宣鑒禪師）見到僧人入門就打，臨濟（臨濟義玄禪師）見到僧人入門就喝，雪峰（雪峰義存禪師）見到僧人入門就問「是什麼」，睦州（睦州道蹤禪師）見到僧人就說「現成公案，放你三十棒」。你們說，這四個老和尚，還有為人處嗎？』僧人說：『有。』大慧說：『劄。』僧人猶豫不決。大慧便喝。禪師聽到后，頓時大悟。大慧欣然認可了他。
溫州府雁山能仁枯木祖元禪師
（禪師是）閩地林氏之子。最初拜訪雪峰預（雪峰義存禪師），之後依止佛心才（佛心才禪師），但都不太契合。等到依止大慧在雲門庵時，夜晚坐禪，看到僧人剔燈，才徹底證悟。作偈說：『剔起燈來是火，歷劫無明照破。歸堂撞見聖僧，幾乎當面蹉過。不蹉過是什麼？十五年前奇特。依前只是這個。』大慧作偈贈送他說：『萬仞崖頭解放身，起來依舊卻惺惺。飢餐渴飲渾無事，那論昔人非昔人。』最初住在連江福嚴庵，吃飯的人很多，每天都忙不過來。於是將偈語貼在伽藍祠上說：『小庵小舍小叢林，土地何須八九人。若解輪流來打供，免教碎作一堆塵。』是
【English Translation】 English version: He (the Chan master) said, 'Even if you could produce the cry of a phoenix, who ultimately understands the finger technique within it?' (The Chan master) tapped (the meditation seat) once, and then descended from the seat.
Chan Master Zunpu of Dayuan, Yüwang Temple, Ningbo Prefecture
(The Chan master was) a native of Fuzhou. In his youth, he studied with Yuquan Yi (identity unknown), questioning Yuanwu (disciple of Chan Master Fayan of the Fifth Patriarch) for several years. Later, he returned to his hometown and assisted Yuquan Yi at Xiangyun Temple in Putian. In the year of Jia Yin during the Shaoxing era (1144 AD), Dahui (Chan Master Dahui Zonggao) resided in Yangyu, and the master went to visit him. Upon entering the abbot's room, Dahui asked, 'Do the 「going out or not going out, acting as a person or not acting as a person」 of Sansheng (Chan Master Sansheng Huiran) and Xinghua (Chan Master Xinghua Cunjiang) mean that these two old men still have a place of origin?' The Chan master struck Dahui's knee with his fist. Dahui said, 'With just this one fist of yours, are you venting anger for Sansheng or venting anger for Xinghua? Speak quickly, speak quickly!' The Chan master hesitated. Dahui then struck him. He further said, 'The first thing is that you must not forget this staff.' Later, Dahui said to the monks in the abbot's room, 'Deshan (Chan Master Deshan Xuanjian) would strike a monk upon entering, Linji (Chan Master Linji Yixuan) would shout at a monk upon entering, Xuefeng (Chan Master Xuefeng Yicun) would ask 「What is it?」 upon a monk entering, and Muzhou (Chan Master Muzhou Daozong) would say 「A ready-made case, I'll give you thirty blows.」 when seeing a monk. Tell me, do these four old men still have a place for acting as a person?' The monk said, 'Yes.' Dahui said, 'Zha.' The monk hesitated. Dahui then shouted. Upon hearing this, the Chan master suddenly had a great enlightenment. Dahui gladly acknowledged him.
Chan Master Zuyuan of Kumuzu (Dry Wood Hermitage), Nengren Temple, Yanshan Mountain, Wenzhou Prefecture
(The Chan master was) a son of the Lin family from Min. Initially, he visited Xuefeng Yu (Chan Master Xuefeng Yicun), and later relied on Foxin Cai (Chan Master Foxin Cai), but they did not quite align. When he relied on Dahui at Yunmen Hermitage, he thoroughly realized enlightenment while sitting in meditation at night, seeing a monk trimming the lamp. He composed a verse saying, 'Raising the lamp reveals the fire, illuminating and shattering kalpas of ignorance. Returning to the hall, I bumped into the holy monk, almost missing him face to face. What is it to not miss him? Fifteen years ago, it was extraordinary. Still, it is just this.' Dahui composed a verse to give to him, saying, 'Releasing the body from the top of a ten-thousand-foot cliff, getting up and still being fully awake. Eating when hungry and drinking when thirsty, nothing matters, why discuss the past people as not being the past people.' Initially residing at Fuyan Hermitage in Lianjiang, there were many people to feed, and he was busy every day. So he posted a verse at the Sangharama shrine, saying, 'Small hermitage, small hut, small monastery, why need eight or nine land gods? If you understand how to take turns making offerings, you can avoid being crushed into a pile of dust.' It is
夕。神致夢山前檀越。愿如所戒。紹興己巳春。出住能仁。
上堂。有佛處不得住。踏著秤錘硬似鐵。無佛處急走過。腳下草深三尺。三千里外。逢人不得錯舉北斗掛須彌。恁么則不去也。棒頭挑日月。摘楊華摘楊花。眼裡瞳人著繡鞋。卓拄杖。下座。
上堂。雁山枯木實頭禪。不在尖新語句邊。背手忽然摸得著。長鯨吞月浪滔天。
揚州府儀真靈巖東庵了性禪師
上堂。勘破了也。放過一著。是衲僧破草鞋。現修羅相。作女人拜。是野狐精魅。打個圓相。虛空里下一點。是小兒伎倆。攔腮贈掌。拂袖便行。正是業識茫茫。無本可據。直饒向黑豆未生芽已前。一時坐斷。未有吃云巖拄杖分在。敢問大眾。且道。為人節文在甚麼處。還相委悉么。自從春色來嵩少。三十六峰青至今。
上堂。一葦江頭楊柳春。波心不見昔時人。雪庭要識安心士。鼻孔依前搭上唇。豎起拂子曰。祖師來也。還見么。若也見得。即今薦取。其或未然。此去西天路。迢迢十萬余。
僧問。人天交接。如何開示。師曰。金剛手裡八棱棒。曰忽被學人橫穿凡聖擊透玄關時。又作么生。師曰。海門橫鐵柱。
問。如何是獨露身。師曰。牡丹華下睡貓兒。
江寧府蔣山一庵善直禪師
德安雲夢
【現代漢語翻譯】 夕。神致夢于山前檀越（施主）。愿如所戒。紹興己巳年（1149年）春。出住能仁（寺廟名）。
上堂。有佛處不得住，若執著于佛，反被束縛。如同腳踏秤錘，堅硬如鐵，動彈不得。無佛處急走過，不要執著于空無，否則腳下草深三尺，寸步難行。三千里外，逢人不得錯舉，不要輕易指點他人，以免誤人子弟，如同北斗星掛在須彌山頂，荒謬至極。如果這樣，那就什麼也做不了。棒頭挑日月，摘楊花摘楊花，都是虛妄不實的追求。眼裡瞳人著繡鞋，更是顛倒錯亂。卓拄杖。下座。
上堂。雁山枯木實頭禪，真正的禪不在於華麗的辭藻，而在於樸實無華的體悟。背手忽然摸得著，一旦頓悟，便如長鯨吞月，氣勢磅礴，浪濤翻天。
揚州府儀真靈巖東庵了性禪師
上堂。勘破了也，放過一著，是衲僧（僧人）破草鞋，勘破卻又執著，如同破草鞋一般無用。現修羅相，作女人拜，是野狐精魅，顯現憤怒之相，又裝作柔弱的女人，是妖精鬼魅的伎倆。打個圓相，虛空里下一點，是小兒伎倆，畫個圓圈，在空中點一點，如同小孩子的遊戲。攔腮贈掌，拂袖便行，正是業識茫茫，無本可據，被人打了還裝作瀟灑離去，正是被業力牽引，沒有根基。直饒向黑豆未生芽已前，一時坐斷，即使在黑豆未發芽之前就斷絕一切念頭，也未有吃云巖（禪師名）拄杖分在，也逃不過被打的命運。敢問大眾，且道，為人節文在甚麼處？敢問各位，做人的關鍵在哪裡？還相委悉么？你們明白嗎？自從春色來嵩少，三十六峰青至今，自從春天來到嵩山，三十六座山峰依然青翠至今。
上堂。一葦江頭楊柳春，波心不見昔時人，一葉扁舟停靠江邊，楊柳吐綠，春意盎然，但江水依舊，卻不見了昔日擺渡之人。雪庭要識安心士，鼻孔依前搭上唇，想要成為安心之人，就要像雪庭禪師一樣，保持本來的面目，不要刻意追求。豎起拂子曰，祖師來也，還見么？舉起拂塵說，祖師來了，你們看見了嗎？若也見得，即今薦取，如果看見了，就當下領悟。其或未然，此去西天路，迢迢十萬余，如果還沒有領悟，那麼前往西天之路，還遙遠得很。
僧問。人天交接，如何開示？僧人問，如何才能溝通人天？師曰。金剛手裡八棱棒，禪師說，如同金剛手中的八棱棒，威力無比。曰忽被學人橫穿凡聖擊透玄關時，又作么生？僧人說，如果被學人擊穿了凡聖之界，又該如何？師曰。海門橫鐵柱，禪師說，如同在海門設定鐵柱，堅不可摧。
問。如何是獨露身？問，什麼是獨露身？師曰。牡丹華下睡貓兒，禪師說，如同牡丹花下睡覺的貓兒，悠然自得，無所牽掛。
江寧府蔣山一庵善直禪師
德安雲夢
【English Translation】 Evening. A deity conveyed a dream to the patron (donor) before the mountain, wishing to follow the precepts. In the spring of the Ji Si year of the Shaoxing era (1149), he came to reside at Nengren (temple name).
Ascending the hall: 'Where there is Buddha, do not abide.' Clinging to the Buddha only binds you. Stepping on a steelyard weight is as hard as iron, making it impossible to move. 'Where there is no Buddha, hasten past.' Do not cling to emptiness, or the grass underfoot will be three feet deep, making progress difficult. 'Three thousand miles away, do not mistake people.' Do not easily instruct others, lest you mislead them, like hanging the Big Dipper on the summit of Mount Sumeru, which is utterly absurd. If that's the case, then nothing can be done. 'Picking the sun and moon with a staff, picking willow catkins, picking willow catkins' are all vain pursuits. 'Embroidered shoes on the pupils of the eyes' is even more upside down and confused. Strikes the staff. Descends from the seat.
Ascending the hall: 'Yanshan's withered tree bears the fruit of true Chan.' True Chan is not in flowery language but in simple, unadorned realization. 'Suddenly touching it with the back of the hand,' once enlightened, it is like a whale swallowing the moon, with immense power and towering waves.
Chan Master Liaoxing of the Eastern Hermitage of Lingyan Temple in Yizhen, Yangzhou Prefecture
Ascending the hall: 'Having seen through it, letting go is like a mendicant monk's broken straw sandals.' Seeing through it but still clinging is as useless as broken straw sandals. 'Manifesting the appearance of an Asura, bowing like a woman, is a fox spirit's enchantment.' Displaying an angry face and then acting like a weak woman is the trick of a demon. 'Drawing a circle, placing a dot in the void, is a child's game.' Drawing a circle and placing a dot in the air is like a child's play. 'Slapping the cheek and leaving with a flick of the sleeve is precisely the vastness of karmic consciousness, with no basis to rely on.' Being slapped and pretending to leave gracefully is being driven by karma, without any foundation. 'Even if one cuts off all thoughts before the black bean sprouts, one cannot escape being struck by Yunyan's (Chan master's name) staff.' Daring to ask the assembly, where is the key to being a person? Do you understand? 'Since the spring colors came to Mount Song, the thirty-six peaks have remained green until now.'
Ascending the hall: 'A reed at the riverbank, willow in spring, the heart of the wave does not see the person of old.' A small boat moored by the river, willows sprouting green, full of spring, but the river remains the same, and the ferryman of old is gone. 'Xueting wants to know the one who has settled his mind, his nostrils still rest on his lips.' To become a person of peace, one must be like Chan Master Xueting, maintaining one's original face, without deliberately pursuing anything. Raising the whisk, he said, 'The Patriarch has come, do you see him?' If you see him, realize it now. If not, the road to the Western Heaven is still a long way off.
A monk asked, 'How to reveal the connection between humans and gods?' The master said, 'The eight-sided staff in the hand of Vajra.' The monk said, 'If a student pierces through the realm of the mundane and the sacred and penetrates the mysterious gate, what then?' The master said, 'A horizontal iron pillar at the sea gate.'
Asked, 'What is the uniquely exposed body?' The master said, 'A cat sleeping under a peony flower,' carefree and unattached.
Chan Master Shanzhi of Yian Hermitage, Jiangshan, Jiangning Prefecture
Yunmeng, Dean
人。初參妙喜。喜問。甚處人。師曰安州。喜曰。我聞你安州人會廝撲。是否。師便作相撲勢。喜曰。湖南人吃魚。因甚湖北人著鯁。師打筋斗而出。喜曰。誰知冷灰里。有粒豆爆。后出住保寧。上堂。諸佛不曾出世。人人鼻孔遼天。祖師不曾西來。個個壁立千仞。高揖釋迦。不拜彌勒。理合如斯。坐斷千聖路頭。獨步大千沙界。不為分外。若向諸佛出世處會得。祖師西來處承當。自究不了。一生受屈。莫有大丈夫承當大丈夫事者么。出來與保寧爭交。其或未然。不如拽破好。便下座。
一日。留守陳丞相俊卿。會諸山茶話。舉有句無句如藤倚樹公案。令諸山批判。諸山皆以奇語取奉。師最後曰。張打油李打油。不打揮身只打頭。陳大喜。
延平府萬壽自護禪師
上堂。古者道。若人識得心。大地無寸土。萬壽即不然。若人識得心。未是究竟處。且那裡是究竟處。拈拄杖卓一下曰。甜瓜徹蒂甜。苦瓠連根苦。
長沙府大溈了庵景暈禪師
上堂。雲門一曲。臘月二十五。瑞雪飄空。積滿江山。塢峻嶺寒。梅華正吐。手把須彌槌。笑打虛空鼓。驚起憍梵缽提。冷汗透身如雨。忿怒阿修羅王。握拳當胸問云。畢竟是何宗旨。咄。少室峰前。亦曾錯舉。
杭州府靈隱誰庵了演禪師
【現代漢語翻譯】 現代漢語譯本：
某禪師最初參訪妙喜禪師。妙喜禪師問：『你是哪裡人？』禪師回答：『安州人。』妙喜禪師說：『我聽說你們安州人擅長摔跤，是嗎？』禪師便做出相撲的姿勢。妙喜禪師說：『湖南人吃魚，為什麼湖北人卻被魚刺卡住？』禪師打個觔斗走了出去。妙喜禪師說：『誰知道冷灰里，還有豆子會爆開。』後來禪師出任保寧寺住持。上堂說法時說：『諸佛不曾出世，人人鼻孔朝天。祖師不曾西來，個個像峭壁一樣聳立。高高作揖向釋迦（釋迦牟尼佛），不拜彌勒（彌勒菩薩），理應如此。截斷所有聖人的道路，獨自走遍大千世界，這不算過分。如果能領會諸佛出世的意義，承擔祖師西來的責任，卻始終不能自己領悟，一生都會感到委屈。有沒有大丈夫來承擔大丈夫的事？出來與保寧寺爭個高下。如果不能這樣，不如干脆打破它。』說完便走下座位。
有一天，留守陳丞相俊卿，邀請各寺的僧人品茶論道。陳丞相提出『有句無句如藤倚樹』的公案，讓眾僧評判。眾僧都用奇特的言語來迎合陳丞相。禪師最後說：『張打油，李打油，不打揮身只打頭。』陳丞相非常高興。
延平府萬壽自護禪師
上堂說法時說：『古人說：若人識得心，大地無寸土。萬壽寺的看法卻不一樣，若人識得心，未是究竟處。那麼哪裡才是究竟處呢？』拿起拄杖敲了一下說：『甜瓜徹蒂甜，苦瓠連根苦。』
長沙府大溈了庵景暈禪師
上堂說法時說：『雲門宗的曲調，就像臘月二十五（指農曆十二月二十五日）一樣，瑞雪飄空，積滿了江山。山塢高峻，山嶺寒冷，梅花正在盛開。手拿須彌山（佛教宇宙觀中的山）的木槌，笑著敲打虛空之鼓。驚醒了憍梵缽提（佛陀弟子名），嚇得他冷汗濕透全身。憤怒的阿修羅王（一種神），握緊拳頭，頂在胸前問道：『到底是什麼宗旨？』呵！少室山（指少林寺）前，也曾錯誤地舉起。』
杭州府靈隱誰庵了演禪師
【English Translation】 English version:
A certain Chan master initially visited Master Miaoxi. Master Miaoxi asked, 'Where are you from?' The Chan master replied, 'Anzhou.' Master Miaoxi said, 'I heard that people from Anzhou are good at wrestling, is that so?' The Chan master then made a wrestling posture. Master Miaoxi said, 'People from Hunan eat fish, why do people from Hubei get fish bones stuck in their throats?' The Chan master somersaulted and left. Master Miaoxi said, 'Who knows that in cold ashes, there are still beans that will pop.' Later, the Chan master became the abbot of Baoning Temple. During a Dharma talk, he said, 'The Buddhas have never appeared in the world, everyone's nostrils point to the sky. The Patriarchs have never come from the West, everyone stands like a towering cliff. Bowing respectfully to Shakyamuni (Shakyamuni Buddha), not bowing to Maitreya (Maitreya Bodhisattva), it should be so. Cutting off the path of all sages, walking alone through the great thousand worlds, this is not excessive. If one can understand the meaning of the Buddhas appearing in the world, and take on the responsibility of the Patriarchs coming from the West, but still cannot understand it oneself, one will feel wronged for a lifetime. Is there a great man who can take on the affairs of a great man? Come out and compete with Baoning Temple. If not, it is better to break it.' After speaking, he stepped down from his seat.
One day, the garrison commander, Chancellor Chen Junqing, invited monks from various temples to a tea ceremony. Chancellor Chen presented the 'with sentence, without sentence, like vines leaning on trees' koan, asking the monks to comment. The monks all used strange words to please Chancellor Chen. The Chan master finally said, 'Zhang Dayou, Li Dayou, doesn't hit the waving body, only hits the head.' Chancellor Chen was very pleased.
Zen Master Zihuz of Wanshou Temple in Yanping Prefecture
During a Dharma talk, he said, 'The ancients said: If a person recognizes the mind, there is not an inch of earth in the great earth. Wanshou Temple's view is different, if a person recognizes the mind, it is not the ultimate place. Then where is the ultimate place?' He picked up his staff and struck it once, saying, 'Sweet melon is sweet to the core, bitter gourd is bitter to the root.'
Chan Master Liaoan Jingyun of Dawei Temple in Changsha Prefecture
During a Dharma talk, he said, 'The tune of the Yunmen School is like the twenty-fifth day of the twelfth month (referring to the twenty-fifth day of the lunar December), auspicious snow is flying in the sky, covering the rivers and mountains. The mountain valleys are steep, the mountain ridges are cold, and the plum blossoms are in full bloom. Holding the Sumeru Mountain (mountain in Buddhist cosmology) mallet, laughing and beating the drum of empty space. Startling Kaundinya (name of Buddha's disciple), scaring him so much that cold sweat soaked his whole body. The angry Asura King (a type of deity), clenched his fist and held it to his chest, asking: 'What exactly is the doctrine?' Ha! In front of Shaoshi Mountain (referring to Shaolin Temple), it was once mistakenly raised.'
Chan Master Shuian Liaoyan of Lingyin Temple in Hangzhou Prefecture
福州人。上堂。面門拶破。天地懸殊。打透牢關。白雲萬里。饒伊兩頭坐斷。別有轉身。三生六十劫。也未夢見在。喝一喝。下座。
揚州府泰州光孝寺致遠禪師
上堂。舉女子出定話畢。乃曰。從來打鼓弄琵琶。須是相逢兩會家。佩玉鳴鸞歌舞罷。門前依舊夕陽斜。
續燈正統卷之九 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷十
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十七世
大慧杲禪師法嗣
福州府雪峰崇聖普慈蘊聞禪師
洪州沈氏子。示眾。栴檀叢林。栴檀圍繞。師子叢林。師子圍繞。虎狼叢林。虎狼圍繞。荊棘叢林。荊棘圍繞。大眾。四種叢林。合向那一種叢林安居好。若也明得。九十日內管取。個個成佛作祖。其或未然。般若叢林歲歲凋。無明荒草年年長。
處州府連雲道能禪師
成都漢州何氏子。僧問。鏡清六刮。意旨如何。師曰。穿卻你鼻孔。曰學人有鼻孔即穿。無鼻孔又穿個甚麼。師曰。抱贓叫屈。曰如何是就毛刮塵。師曰。筠袁䖍吉。頭上插筆。曰如何是就皮刮毛。師曰。石城虔化。說話廝罵。曰如何是就肉刮皮。師曰。嘉眉果閬。懷裡有狀。曰如何是就骨
【現代漢語翻譯】 現代漢語譯本： 福州人（禪師）。上堂說法時說：『面門被徹底擊破，天地間的差別顯現出來。如果能打通這個牢固的關卡，就能看到萬里無雲的晴空。即使你兩頭都坐斷（指執著于空與有），想要轉身也別無他法。即使經過三生六十劫，也未曾夢見過這樣的境界。』 喝一聲，走下座位。
揚州府泰州光孝寺的致遠禪師
上堂說法。舉了女子出定的典故后，說：『自古以來打鼓弄琵琶，必須是相逢的兩家。佩玉鳴鸞的歌舞停止后，門前依舊是夕陽西斜。』
續燈正統卷之九 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷十
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十七世
大慧杲禪師法嗣
福州府雪峰崇聖普慈蘊聞禪師
洪州沈氏之子。向大眾開示：『栴檀（sandalwood，一種名貴的木材，常用來比喻高尚的品質）叢林，就被栴檀圍繞；師子（lion，比喻勇猛精進的人）叢林，就被師子圍繞；虎狼叢林，就被虎狼圍繞；荊棘叢林，就被荊棘圍繞。』 大眾，這四種叢林，在哪一種叢林安居比較好呢？如果明白了，九十天內保證個個成佛作祖。如果還不明白，般若（prajna，智慧）叢林就會年年凋零，無明（ignorance，佛教指對事物真相的迷惑）的荒草就會年年滋長。
處州府連雲道能禪師
成都漢州何氏之子。有僧人問：『鏡清六刮，意旨如何？』 禪師說：『穿卻你鼻孔。』 僧人說：『學人有鼻孔就穿，沒有鼻孔又穿什麼？』 禪師說：『抱贓叫屈。』 僧人說：『如何是就毛刮塵？』 禪師說：『筠袁䖍吉，頭上插筆。』 僧人說：『如何是就皮刮毛？』 禪師說：『石城虔化，說話廝罵。』 僧人說：『如何是就肉刮皮？』 禪師說：『嘉眉果閬，懷裡有狀。』 僧人說：『如何是就骨』
【English Translation】 English version: A man from Fuzhou (Zen master). During a Dharma talk, he said: 'When the face is completely shattered, the difference between heaven and earth becomes apparent. If you can break through this solid barrier, you will see a clear sky for ten thousand miles. Even if you cut off both ends (referring to attachment to emptiness and existence), there is no other way to turn around. Even after three lives and sixty kalpas, you have never dreamed of such a state.' He shouted once and stepped down from the seat.
Zen Master Zhiyuan of Guangxiao Temple in Taizhou, Yangzhou Prefecture
During a Dharma talk, after citing the story of a woman emerging from samadhi, he said: 'Since ancient times, playing drums and plucking the pipa requires two families to meet. After the song and dance of jade pendants and chiming luan bells cease, the setting sun still slants in front of the door.'
Continuation of the Lamp, Zheng Tong Volume 9 卍 New Continued Collection, Volume 84, No. 1583, Continuation of the Lamp, Zheng Tong
Continuation of the Lamp, Zheng Tong Volume 10
Compiled by Xing Tong, a Shramana of Nanhai Putuo, Successor of the Ancestors from Western Shu
Linji School
Seventeenth Generation from Dajian
Dharma Successor of Zen Master Dahui Gao
Zen Master Yunwen of Chongshan Puci Temple on Snow Peak in Fuzhou Prefecture
A man from the Shen family of Hongzhou. He instructed the assembly: 'A sandalwood (sandalwood, a precious wood often used to symbolize noble qualities) forest is surrounded by sandalwood; a lion (lion, symbolizing courageous and diligent people) forest is surrounded by lions; a tiger and wolf forest is surrounded by tigers and wolves; a thorn forest is surrounded by thorns.' Assembly, in which of these four types of forests is it better to reside? If you understand, within ninety days, I guarantee that each of you will become a Buddha and an ancestor. If you still don't understand, the prajna (prajna, wisdom) forest will wither year after year, and the weeds of ignorance (ignorance, in Buddhism, referring to delusion about the true nature of things) will grow year after year.
Zen Master Daoneng of Lianyun in Chuzhou Prefecture
A man from the He family of Hanzhou in Chengdu. A monk asked: 'What is the meaning of Jingqing's six scrapings?' The Zen master said: 'I'll pierce your nostrils.' The monk said: 'If I have nostrils, then pierce them; if I don't have nostrils, what will you pierce?' The Zen master said: 'Accusing someone while holding stolen goods.' The monk said: 'What is scraping dust off the hair?' The Zen master said: 'Yun Yuan Qian Ji, with a pen stuck in their head.' The monk said: 'What is scraping hair off the skin?' The Zen master said: 'Shicheng Qianhua, arguing and scolding.' The monk said: 'What is scraping skin off the flesh?' The Zen master said: 'Jia Mei Guo Lang, with a complaint in their arms.' The monk said: 'What is scraping off the bone?'
刮肉。師曰。漳泉福建。頭匾如扇。曰如何是就髓刮骨。師曰。洋瀾左蠡。無風浪起。曰髓又如何刮。師曰。十八十九。癡人夜走。曰六刮已蒙師指示。一言直截意如何。師曰。結舌有分。
杭州府靈隱最庵道印禪師
漢州人。上堂。大雄山下虎。南山鱉鼻蛇。等閑撞著。抱賞歸家。若也不惜好手。便與㧞出重牙。有么有么。
上堂。五五二十五。擊碎虛空鼓。大地不容針。十方無寸土。春生夏長復何云。甜者甜兮苦者苦。
中秋上堂。舉馬大師與西堂百丈南泉玩月話。師曰。馬祖垂絲千尺。意在深潭。西堂振鬣。百丈擺尾。雖則衝波激浪。未免上他鉤線。南泉自謂躍過禹門。誰知依前落在巨網。即今莫有絕羅籠出窠臼底么。也好出來露個訊息。貴知華藏門下。不致寂寥。其或未然。此夜一輪滿。清光何處無。
建寧府竹原宗元庵主
本郡連氏子。久依大慧。分座西禪。丞相張浚帥三山。以數院迎之。不就。歸舊里結茆。號眾妙園。宿衲士夫。交請開法。示眾。若究此事。如失卻鎖匙相似。祇管尋來尋去。忽然撞著。惡。在者里。開個鎖子。便見自家庫藏。一切受用。無不具足。不假他求。別有甚麼事。
示眾。諸方為人抽釘拔楔。解黏去縛。我者里。為人添釘著楔。加
【現代漢語翻譯】 現代漢語譯本 刮肉。禪師說：『漳州、泉州、福建一帶的人，頭扁得像扇子。』（有人）問：『什麼是就髓刮骨？』禪師說：『在洋瀾和左蠡，沒有風浪也會掀起波濤。』（有人）問：『髓又該如何刮？』禪師說：『十八九歲，癡人在夜裡亂走。』（有人）問：『六刮已經蒙受禪師指示，用一句話直截了當地說，意在何處？』禪師說：『（你）結舌也是有原因的。』
杭州府靈隱寺最庵道印禪師
漢州人。禪師上堂說法：『大雄山（釋迦牟尼居住的山）下的老虎，南山（終南山）的鱉鼻蛇（一種毒蛇）。隨便撞見一個，抱起來當寶貝帶回家。如果不愛惜好身手，就替它拔掉鋒利的牙齒。』有沒有這樣的人？有沒有？』
上堂說法：『五五二十五，擊碎虛空的鼓。大地容不下一根針，十方沒有一寸土。春天生長夏天滋長又能說什麼呢？甜的就說是甜的，苦的就說是苦的。』
中秋節上堂說法。禪師引用馬祖（馬祖道一，709-788）大師與西堂（西堂智藏，735-814）、百丈（百丈懷海，749-814）、南泉（南泉普愿，748-835）賞月時說的話。禪師說：『馬祖放出千尺絲線，意在深潭。西堂抖擻精神，百丈搖動尾巴。雖然他們衝波激浪，但免不了要上他的鉤線。南泉自認為躍過了禹門（龍門），誰知依舊落在巨網之中。現在有沒有能跳出羅網、脫離窠臼的人呢？最好出來露個訊息，讓大家知道華藏世界（佛教宇宙觀中的一個世界）門下，不至於寂寞冷清。如果還沒有這樣的人，那麼，今夜一輪滿月，哪裡沒有清光呢？』
建寧府竹原宗元庵主
本郡連氏之子。長期跟隨大慧（大慧宗杲，1089-1163）。在西禪寺分座說法。丞相張浚（1097-1164）鎮守三山時，用幾座寺院來迎接他，他沒有接受，回到家鄉結廬而居，取名眾妙園。老修行和士大夫，都來邀請他開堂說法。禪師開示：『如果探究這件事，就像丟失了鑰匙一樣，只是不停地尋找。忽然撞見了，啊，就在這裡。打開鎖，就能看見自家的庫藏，一切受用，無不具備，不需要向外尋求。還有什麼別的事呢？』
開示大眾：『各方禪師為人抽釘拔楔，解除束縛。我這裡，是為人添釘著楔，增加束縛。』
【English Translation】 English version 'Scraping flesh.' The Master said, 'The people of Zhangzhou, Quanzhou, and Fujian have heads as flat as fans.' (Someone) asked, 'What is scraping bones to get at the marrow?' The Master said, 'In Yanglan and Zuoli, waves rise even without wind.' (Someone) asked, 'How then to scrape the marrow?' The Master said, 'Eighteen or nineteen, a fool wanders at night.' (Someone) asked, 'The six scrapings have already been instructed by the Master; how to express the meaning directly in one word?' The Master said, 'Your being tongue-tied is also due to a reason.'
Zen Master Zui'an Daoyin of Lingyin Temple in Hangzhou Prefecture
A native of Hanzhou. The Master ascended the hall and said, 'The tiger beneath Mount Mahavira (the mountain where Shakyamuni Buddha resides), the toad-nosed snake of South Mountain (Zhongnan Mountain, a famous mountain for hermits). If you happen to encounter one, embrace it and take it home as a treasure. If you don't cherish your good skills, then pull out its sharp teeth for it.' Is there such a person? Is there?'
Ascending the hall, he said, 'Five times five is twenty-five, shattering the drum of empty space. The earth cannot accommodate a needle, and the ten directions have not an inch of soil. What more can be said about spring's birth and summer's growth? What is sweet is sweet, and what is bitter is bitter.'
Ascending the hall on the Mid-Autumn Festival. The Master cited the words of Great Master Mazu (Mazu Daoyi, 709-788) and Xitang (Xitang Zhizang, 735-814), Baizhang (Baizhang Huaihai, 749-814), and Nanquan (Nanquan Puyuan, 748-835) while enjoying the moon. The Master said, 'Mazu cast a thousand-foot silk thread, intending to reach the deep pool. Xitang roused his spirit, and Baizhang wagged his tail. Although they dashed through waves, they could not avoid being caught on his hook and line. Nanquan claimed to have leaped over the Yumen (Dragon Gate), but who knew he still fell into the giant net. Now, is there anyone who can escape the net and break free from the mold? It would be good to come out and reveal some news, so that everyone knows that under the gate of the Avatamsaka world (a world in Buddhist cosmology), there is no loneliness and desolation. If there is still no such person, then, on this night of the full moon, where is there no clear light?'
Abbot Zongyuan of Zhuyuan in Jianning Prefecture
A son of the Lian family from this prefecture. He followed Dahui (Dahui Zonggao, 1089-1163) for a long time. He shared the seat at Xichan Temple. When Prime Minister Zhang Jun (1097-1164) governed Sanshan, he welcomed him with several temples, but he did not accept and returned to his hometown to build a hut, naming it Zhongmiaoyuan (Garden of All Wonders). Old practitioners and scholars all invited him to open the Dharma hall. The Master instructed, 'If you investigate this matter, it is like losing a key, just searching and searching. Suddenly you bump into it, ah, it's right here. Open the lock, and you will see your own treasury, with everything you need, complete and lacking nothing, without needing to seek it externally. What else is there to do?'
Instructing the assembly: 'The Zen masters of various places remove nails and pull out wedges for people, untying bonds. Here, I add nails and drive in wedges for people, increasing bonds.'
繩加縛了。送向深潭裡。待他自去理會。
示眾。主法之人。氣吞宇宙。為大法王。若是釋迦老子達磨大師出來。也教伊叉手。向我背後立地。直得寒毛卓豎。亦未為分外。
一日舉世尊初生天上天下唯我獨尊話。師曰。見怪不怪。其怪自壞。
垂語曰。者一些子。恰如撞著殺人漢相似。你若不殺他。他便殺了你。
杭州府徑山了明禪師
身長八尺。腹大十圍。所至人必聚觀之。始妙喜謫梅州。州縣防送甚嚴。師為荷枷以行。間關辛苦。未曾少怠。既至貶所。衲子追隨問道者。以數百計。杲以食不給且慮禍。勉之令去。師輒不肯。以身任齋粥。每自肩栲栳行乞。至晚。食用之屬。成列以歸。如是者十七年如一日。及被旨復僧衣住育王。皆未常離。妙喜室中。不許衲子下喝。師入室。必振聲一喝而退。妙喜榜曰。下喝者。罰一貫錢。師乃密具千錢于袖。至室中。先頓于地。高聲一喝便出。如是者數矣。妙喜無如之何。再榜曰。下喝者。罰當日堂供一中。師乃往庫司語曰。和尚要十兩金。主事不疑即與之。師袖入方丈。復頓于地。高聲一喝。喜大駭。入室罷。徐問知其然。喜為一笑。且曰。你者肥漢。如是會禪。驢年也未夢見在。久之。舉令出世舒州投子。先是。投子諸莊。牛遭疫。死斃
【現代漢語翻譯】 現代漢語譯本 繩子已經捆綁好了，將他送到深潭裡，讓他自己去處理。
開示大眾：主持佛法的人，氣概吞沒宇宙，是大法王。即使是釋迦老子（Śākyamuni，佛教創始人）和達磨大師（Bodhidharma，禪宗始祖）出來，也要讓他們拱手，站在我的背後，嚇得寒毛直豎，也不算過分。
有一天，舉世尊（世尊，對佛的尊稱）初生時說『天上天下，唯我獨尊』的話。禪師說：『見怪不怪，其怪自壞。』
垂示說：『這一小點道理，恰如遇到了殺人犯一樣，你若不殺他，他便殺了你。』
杭州府徑山了明禪師
身高八尺，肚子有十圍那麼大，所到之處人們必定聚集觀看他。當初妙喜（Dàhuì Zōnggǎo，禪宗大師）被貶謫到梅州，州縣防送得很嚴。了明禪師戴著枷鎖跟隨他行走，一路艱辛，未曾有絲毫懈怠。到達貶謫的地方后，衲子（僧人）追隨問道的人，有數百人之多。大慧宗杲（Dàhuì Zōnggǎo，禪宗大師）因為食物不夠，而且擔心惹禍，勸他們離開，了明禪師總是不肯，以自己的身體承擔齋飯粥的事務，每天自己肩扛著栲栳（一種用柳條或竹篾編成的盛東西的器具）去乞討。到了晚上，食用的東西，成列地拿回來。像這樣過了十七年，一天也沒有改變。等到接到旨意恢復僧衣，住在育王寺，都未曾離開過大慧宗杲（Dàhuì Zōnggǎo，禪宗大師）的房間。大慧宗杲（Dàhuì Zōnggǎo，禪宗大師）的房間里，不允許衲子（僧人）大聲呵斥。了明禪師進入房間，必定大聲一喝然後退出來。大慧宗杲（Dàhuì Zōnggǎo，禪宗大師）貼出榜文說：『大聲呵斥的人，罰一貫錢。』了明禪師於是偷偷地在袖子里準備了一千錢，到了房間里，先將錢放在地上，高聲一喝便出來。像這樣做了好幾次。大慧宗杲（Dàhuì Zōnggǎo，禪宗大師）無可奈何。再次貼出榜文說：『大聲呵斥的人，罰當日的堂供一中。』了明禪師於是到庫司（寺院管理倉庫的機構）說：『和尚要十兩金子。』主事的人不懷疑就給了他。了明禪師將金子放在袖子里進入方丈（寺院住持的住所），又放在地上，高聲一喝。大慧宗杲（Dàhuì Zōnggǎo，禪宗大師）大吃一驚，進入房間后才罷休。慢慢地問他，知道是這樣。大慧宗杲（Dàhuì Zōnggǎo，禪宗大師）為他一笑，並且說：『你這個肥漢，這樣會參禪，驢年（很久以後）也未曾夢見。』過了很久，推薦他出世，到舒州投子寺。先前，投子寺的各個莊園，牛遭到了瘟疫，死了。
【English Translation】 English version The rope has been tied. Send him to the deep pool. Let him deal with it himself.
Instructing the assembly: The person who presides over the Dharma, his spirit engulfs the universe, he is the great Dharma King. Even if Śākyamuni (the founder of Buddhism) and Bodhidharma (the first patriarch of Zen) were to appear, they would be taught to fold their hands and stand behind me, so frightened that their hair stands on end, and it would not be excessive.
One day, he cited the words of the World-Honored One (Śākyamuni Buddha) at his birth, 'Above the heavens and below the heavens, I alone am the honored one.' The Zen master said, 'If you don't find the strange strange, the strangeness will destroy itself.'
Giving instructions, he said, 'This little bit of principle is just like encountering a murderer. If you don't kill him, he will kill you.'
Zen Master Liaoming of Jingshan Temple in Hangzhou Prefecture
He was eight feet tall and had a ten-span belly. People would gather to watch him wherever he went. Initially, when Dahui Zonggao (a Zen master) was exiled to Meizhou, the prefecture and county escorted him very strictly. Zen Master Liaoming followed him wearing a cangue, enduring hardship all the way, without the slightest slackening. After arriving at the place of exile, the number of monks who followed him to ask questions was in the hundreds. Dahui Zonggao (a Zen master), because of insufficient food and fear of causing trouble, urged them to leave, but Zen Master Liaoming always refused, taking on the responsibility of providing food and porridge himself, carrying a bamboo basket on his shoulder to beg every day. In the evening, the food items would be brought back in rows. He continued like this for seventeen years without changing a single day. When he received the imperial decree to restore his monastic robes and reside at Yuwang Temple, he never left Dahui Zonggao's (a Zen master) room. In Dahui Zonggao's (a Zen master) room, monks were not allowed to shout loudly. Zen Master Liaoming would always shout loudly and then retreat when entering the room. Dahui Zonggao (a Zen master) posted a notice saying, 'Those who shout loudly will be fined one string of cash.' Zen Master Liaoming then secretly prepared a thousand coins in his sleeve, and upon entering the room, he would first place the coins on the ground, shout loudly, and then leave. He did this several times. Dahui Zonggao (a Zen master) had no choice. He posted another notice saying, 'Those who shout loudly will be fined one serving of the day's communal meal.' Zen Master Liaoming then went to the storehouse and said, 'The abbot wants ten taels of gold.' The person in charge gave it to him without suspicion. Zen Master Liaoming put the gold in his sleeve and entered the abbot's room, placed it on the ground again, and shouted loudly. Dahui Zonggao (a Zen master) was greatly startled and stopped only after entering the room. He slowly asked him and learned the reason. Dahui Zonggao (a Zen master) smiled at him and said, 'You fat man, if you understand Zen like this, you won't even dream of it in the year of the donkey (a long time from now).' After a long time, he recommended him to appear in the world at Touzi Temple in Shuzhou. Previously, the cattle in all the estates of Touzi Temple had suffered from an epidemic and died.
幾盡。師以願力。化牛二百隻以實之。連歲大稔倍常。頗有異跡。遷住長蘆。衲子輻湊。及妙喜住徑山。師來省覲。洎歸長蘆。妙喜送以偈曰。人言棒頭出孝子。我道憐兒不覺丑。長蘆長老恁么來。妙喜空費一張口。從教四海妄流傳。野干能作師子吼。孰云無物贈伊行。喝下鐵圍山倒走。后奉詔住徑山。先是。楊和王。夢一異僧。長大皤腹緩行。言欲化蘇州一莊。覺而異之。翌旦師至。和王出見。與夢無異。遽呼其眷屬出觀之。眷屬並炷香作禮。茶罷。師首言。大王莊田至多。可施蘇州一莊。以為徑山供佛齋僧。王未有可否。因令辦齋。師飯罷便出。更無他語。時內外傳言。和王以蘇州莊施徑山。孝宗聞。會和王入朝。上曰。聞卿舍蘇州一莊施徑山。朕當爲蠲免稅賦。和王謝恩歸。次日以書請師。而師前二日已遷化矣。自是。和王宴居寤寐之際。或少倦交睫。即見師在前。曰六度之大。施度為先。善始善終。斯為究竟。和王即以莊隸本山。師有大因緣。所在衲子臻萃。佛事殊勝。江浙兩湖。因號布袋和尚再來云。
近禮侍者
三山人。久侍大慧。嘗默究竹篦話。無所入。一日入室罷求指示。慧曰。你是福州人。我說個喻向你。如將名品荔枝。和皮殼一時剝了。以手送在你口裡。祇是你不解吞。師不覺失笑
【現代漢語翻譯】 現代漢語譯本 幾乎耗盡。師父用願力，化出二百頭牛來充實（莊園）。連續幾年獲得大豐收，收成比往年翻倍。頗有一些奇異的事蹟。後來遷居到長蘆寺。僧人衲子像車輻一樣聚集而來。等到妙喜禪師住持徑山寺時，師父前去拜見。等到返回長蘆寺時，妙喜禪師作偈相送說：『人們說棍棒底下出孝子，我說憐愛孩子就不覺得他醜。長蘆長老這樣一來，妙喜我白白浪費了一張嘴。任憑四海胡亂流傳，野干也能像獅子一樣吼叫。誰說我沒有東西贈送給你上路，一聲棒喝之下鐵圍山也要倒退著走。』後來奉皇帝的詔令住持徑山寺。在這之前，楊和王（人名，官名）夢見一位奇異的僧人，身材高大，肚子圓鼓鼓的，慢慢地走著，說想要化緣蘇州的一處莊園。醒來後覺得很奇異。第二天師父來到，和王出來相見，和夢中見到的一模一樣。立刻叫他的家眷出來觀看。家眷們都點香作禮。喝完茶后，師父首先說：『大王您的莊田很多，可以佈施蘇州的一處莊園，用來作為徑山寺供佛齋僧的費用。』和王沒有表示同意或反對。於是命令準備齋飯。師父吃完飯就離開了，沒有再說其他的話。當時內外都在傳言，和王要把蘇州的莊園佈施給徑山寺。孝宗皇帝（南宋皇帝，1162年-1189年在位）聽說了這件事，恰逢和王入朝，皇帝說：『聽說你捨棄蘇州的一處莊園佈施給徑山寺，朕會為你蠲免稅賦。』和王謝恩后回去。第二天用書信請求師父（接受佈施），而師父在前兩天已經圓寂了。從此以後，和王在宴飲休息的時候，或者稍微疲倦打盹的時候，就會看見師父在眼前，說：『六度（佈施、持戒、忍辱、精進、禪定、般若）之中，佈施為先。善始善終，這才算究竟。』和王於是把莊園歸屬本山（徑山寺）。師父有很大的因緣，所到的地方僧人都聚集而來，佛事非常興盛。江浙兩湖一帶，因此號稱是布袋和尚（彌勒佛的化身）再來。
近禮侍者（人名）
是三山（地名）人。長期侍奉大慧禪師（宗杲）。曾經默默地研究『竹篦』（禪宗用具）的話頭，卻始終無法入門。有一天入室請教完畢，請求大慧禪師指示。大慧禪師說：『你是福州人，我說個比喻給你聽。就像把名品荔枝，連皮帶殼一下子剝掉，用手送到你嘴裡。只是你不懂得吞下去。』侍者聽了不覺失笑。
【English Translation】 English version It was almost exhausted. The master used his vow power to transform two hundred cows to replenish it. For several years in a row, there was a great harvest, doubling the usual yield. There were quite a few extraordinary events. Later, he moved to Changlu Temple. Monks and followers gathered like spokes of a wheel. When Miaoxi (Dahui Zonggao) became the abbot of Jingshan Temple, the master went to pay his respects. Upon returning to Changlu Temple, Miaoxi sent him off with a verse, saying: 'People say filial sons come from the stick, I say loving children doesn't make one aware of ugliness. Elder Changlu comes like this, Miaoxi wastes his mouth in vain. Let it be spread wildly across the four seas, even a jackal can roar like a lion. Who says I have nothing to give you for your journey? A shout and the Iron Mountain retreats.' Later, he was ordered by the emperor to reside at Jingshan Temple. Before this, Yang Hewang (personal name, official title) dreamed of an extraordinary monk, tall with a large belly, walking slowly, saying he wanted to beg for a manor in Suzhou. He woke up feeling strange. The next day, the master arrived, and Hewang came out to meet him, finding him exactly as he had seen in the dream. He immediately called his family members out to see him. The family members all lit incense and paid their respects. After tea, the master first said, 'Your Highness has many manors, you could donate one in Suzhou to be used for offering to the Buddha and feeding the monks at Jingshan Temple.' Hewang did not agree or disagree. So he ordered a vegetarian meal to be prepared. After the master finished eating, he left without saying anything else. At that time, it was rumored inside and outside that Hewang was going to donate the manor in Suzhou to Jingshan Temple. Emperor Xiaozong (Southern Song Dynasty emperor, reigned 1162-1189 AD) heard about this, and it happened that Hewang was entering the court, the emperor said, 'I heard that you are giving up a manor in Suzhou to donate to Jingshan Temple, I will exempt you from taxes.' Hewang thanked the emperor and returned. The next day, he sent a letter requesting the master (to accept the donation), but the master had already passed away two days earlier. From then on, when Hewang was feasting and resting, or when he was slightly tired and dozing off, he would see the master in front of him, saying, 'Among the Six Perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā), giving comes first. A good beginning and a good end, that is the ultimate.' Hewang then assigned the manor to the temple (Jingshan Temple). The master had great karmic connections, and wherever he went, monks gathered, and Buddhist affairs flourished. The areas of Jiangzhe and Lianghu, therefore, called him the reincarnation of Budai Monk (incarnation of Maitreya Buddha).
Attendant Jinli (personal name)
Was from Sanshan (place name). He served Zen Master Dahui (Zonggao) for a long time. He had been silently studying the 'bamboo whisk' (Zen implement) topic, but could not enter. One day, after finishing his request for instruction, he asked Zen Master Dahui for guidance. Zen Master Dahui said, 'You are from Fuzhou, let me give you an analogy. It's like peeling a famous lychee, skin and all, and putting it in your mouth with your hand. It's just that you don't know how to swallow it.' The attendant couldn't help but laugh.
曰。和尚吞卻即禍事。慧后問師曰。前日吞了底荔枝。祇是你不知滋味。師曰。若知滋味。轉見禍事。
溫州府凈居尼妙道禪師
延平尚書黃裳之女。上堂。問答罷。乃曰。問話且止。直饒有傾湫之辯。倒岳之機。衲僧門下。一點用不著。且佛未出世時。一事全無。我祖西來。便有許多建立。至今累及兒孫。山僧於人天眾前。無風起浪。語默該不盡底。彌亙大方。言詮說不及處。遍周沙界。通身是眼。覿面當機。電卷星馳。如何湊泊。有時一喝。生殺全威。有時一喝。佛祖莫辨。有時一喝。八面受敵。有時一喝。自救不了。遂喝一喝曰。且道。者一喝。是生殺全威邪。是佛祖莫辨邪。是八面受敵邪。是自救不了邪。若向者里辨別得。堪報不報之恩。脫或未然。山僧無夢說夢去也。拈起拂子曰。還見么。若見。被見刺所障。擊禪床曰。還聞么。若聞。被聲塵所惑。直饒離見絕聞。正是二乘小果。跳出一步。蓋色騎聲。全放全收。主賓互換。所以道。欲知佛性義。當觀時節因緣。敢問諸人。即今是甚麼時節。蕩蕩仁風扶聖化。熙熙和氣助昇平。擲拂子下座。
問。如何是佛。師曰。非佛。曰如何是佛法大意。師曰。骨底骨董。
問。言無展事。語不投機時如何。師曰。未屙已前。墮坑落塹。
【現代漢語翻譯】 現代漢語譯本： 僧人說：『和尚吞下去就是禍事。』慧後來問禪師說：『前些日子吞下去的荔枝，只是你不知道它的滋味。』禪師說：『如果知道滋味，反而會看到禍事。』
溫州府凈居尼妙道禪師
她是延平尚書黃裳的女兒。上堂說法，問答完畢后，於是說：『問話暫且停止。縱然有傾倒深淵的辯才，顛倒山嶽的機鋒，在我們禪僧門下，一點用處也沒有。況且佛未出世時，一事全無。我祖師（菩提達摩）西來，便有許多建立，至今連累子孫。我今天在人天大眾面前，無風起浪，言語和沉默都涵蓋不盡的，瀰漫廣大。言語詮釋說不到的地方，遍佈整個沙界。渾身都是眼睛，當面抓住時機，像閃電一樣迅速。如何湊合停泊？有時一喝，生殺予奪，威風凜凜。有時一喝，佛和祖師都難以分辨。有時一喝，八面受敵。有時一喝，自身都難以解救。』於是喝一聲說：『且說，這一喝，是生殺予奪，威風凜凜呢？是佛和祖師都難以分辨呢？是八面受敵呢？是自身都難以解救呢？如果能在這裡分辨得清楚，堪以報答不報之恩。如果不能，我就在這裡無夢說夢了。』拿起拂塵說：『還看見嗎？如果看見，就被見解所障礙。』敲擊禪床說：『還聽見嗎？如果聽見，就被聲塵所迷惑。縱然離開見解，斷絕聽聞，也正是二乘（聲聞乘和緣覺乘）的小果。跳出一步，蓋色騎聲，全放全收，主賓互換。所以說：想要知道佛性的意義，應當觀察時節因緣。』敢問各位，現在是什麼時節？浩蕩的仁風扶持聖明的教化，熙熙的和氣輔助太平盛世。』扔下拂塵，走下座位。
有人問：『什麼是佛？』禪師說：『非佛。』問：『什麼是佛法的大意？』禪師說：『徹頭徹尾的舊東西。』
有人問：『言語沒有展開事情，話語不投合時機時，該怎麼辦？』禪師說：『還沒拉屎之前，就已經掉進坑裡了。』
English version: He said, 'When the monk swallows it, it becomes a disaster.' Hui then asked the master, 'The lychees you swallowed the other day, you just didn't know their taste.' The master said, 'If you know the taste, you will see even more disaster.'
Chan Master Miaodao of Jingju Nunnery in Wenzhou Prefecture
She was the daughter of Huang Shang, the Minister of Yanping. Ascending the hall, after the questions and answers, she said, 'The questioning should stop here. Even if you have the eloquence to overturn a deep pool and the ability to topple a mountain, it is of no use in the school of Chan monks. Moreover, before the Buddha appeared in the world, there was nothing at all. When our patriarch (Bodhidharma) came from the West, he established many things, which have burdened his descendants to this day. Today, in front of the assembly of humans and gods, I am stirring up waves without wind. Words and silence cannot fully express it, it is vast and expansive. The place where words and explanations cannot reach pervades the entire realm of sand. The whole body is eyes, seizing the opportunity face to face, as swift as lightning. How can one reconcile and settle down? Sometimes a shout brings complete authority over life and death. Sometimes a shout makes it impossible to distinguish between the Buddha and the patriarchs. Sometimes a shout faces enemies on all sides. Sometimes a shout makes it impossible to save oneself.' Then she shouted and said, 'Tell me, is this shout complete authority over life and death? Is it impossible to distinguish between the Buddha and the patriarchs? Is it facing enemies on all sides? Is it impossible to save oneself?' If you can distinguish it clearly here, you can repay the kindness that cannot be repaid. If not, I am just talking about dreams without dreams here.' Picking up the whisk, she said, 'Do you see it? If you see it, you are obstructed by your views.' Striking the Zen bed, she said, 'Do you hear it? If you hear it, you are deluded by the dust of sound. Even if you leave seeing and cut off hearing, it is precisely the small fruit of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Taking a step out, covering form and riding sound, fully releasing and fully收, host and guest interchanging. Therefore, it is said, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of the time.' I dare to ask everyone, what time is it now? The vast wind of benevolence supports the holy transformation, and the harmonious atmosphere assists the rise of peace.' Throwing down the whisk, she descended from the seat.
Someone asked, 'What is Buddha?' The master said, 'Non-Buddha.' Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Utterly old stuff.'
Someone asked, 'What should be done when words do not unfold the matter and speech does not suit the occasion?' The master said, 'Before defecating, you have already fallen into the pit.'
【English Translation】 The monk said, 'When the monk swallows it, it is a disaster.' Hui then asked the master, 'The lychees you swallowed the other day, you just didn't know their taste.' The master said, 'If you know the taste, you will see even more disaster.'
Chan Master Miaodao of Jingju Nunnery in Wenzhou Prefecture
She was the daughter of Huang Shang, the Minister of Yanping. Ascending the hall, after the questions and answers, she said, 'The questioning should stop here. Even if you have the eloquence to overturn a deep pool and the ability to topple a mountain, it is of no use in the school of Chan monks. Moreover, before the Buddha appeared in the world, there was nothing at all. When our patriarch (Bodhidharma) came from the West, he established many things, which have burdened his descendants to this day. Today, in front of the assembly of humans and gods, I am stirring up waves without wind. Words and silence cannot fully express it, it is vast and expansive. The place where words and explanations cannot reach pervades the entire realm of sand. The whole body is eyes, seizing the opportunity face to face, as swift as lightning. How can one reconcile and settle down? Sometimes a shout brings complete authority over life and death. Sometimes a shout makes it impossible to distinguish between the Buddha and the patriarchs. Sometimes a shout faces enemies on all sides. Sometimes a shout makes it impossible to save oneself.' Then she shouted and said, 'Tell me, is this shout complete authority over life and death? Is it impossible to distinguish between the Buddha and the patriarchs? Is it facing enemies on all sides? Is it impossible to save oneself?' If you can distinguish it clearly here, you can repay the kindness that cannot be repaid. If not, I am just talking about dreams without dreams here.' Picking up the whisk, she said, 'Do you see it? If you see it, you are obstructed by your views.' Striking the Zen bed, she said, 'Do you hear it? If you hear it, you are deluded by the dust of sound. Even if you leave seeing and cut off hearing, it is precisely the small fruit of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Taking a step out, covering form and riding sound, fully releasing and fully收, host and guest interchanging. Therefore, it is said, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of the time.' I dare to ask everyone, what time is it now? The vast wind of benevolence supports the holy transformation, and the harmonious atmosphere assists the rise of peace.' Throwing down the whisk, she descended from the seat.
Someone asked, 'What is Buddha?' The master said, 'Non-Buddha.' Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Utterly old stuff.'
Someone asked, 'What should be done when words do not unfold the matter and speech does not suit the occasion?' The master said, 'Before defecating, you have already fallen into the pit.'
蘇州府資壽尼無著妙總禪師
丞相蘇頌孫女也。年三十許。厭世浮休。脫去緣飾。咨參諸老。已入正信。作夏徑山。大慧升堂。舉藥山初參石頭。后見馬祖因緣。師豁然省悟。慧下座。馮濟川。逐段著語曰。恁么也不得。蘇啰娑婆訶。不恁么也不得。㗭哩娑婆訶。恁么不恁么總不得。蘇啰㗭哩娑婆訶。慧舉似師。師曰。曾見郭象注莊子。識者曰。卻是莊子注郭象。慧見其語異。復舉巖頭婆子話問之。師答偈曰。一葉扁舟泛渺茫。呈橈舞棹別宮商。雲山海月都拋卻。贏得莊周蝶夢長。慧休去。馮疑其所悟不根。後過無錫。招至舟中。問曰。婆生七子。六個不遇知音。祇者一個。也不消得。便棄水中。大慧老師言。道人理會得。且如何會。師曰。已上供通。並是詣實。馮大驚。
慧掛牌次。師入室。慧問。古人不出方丈。為甚麼卻去莊上吃油糍。師曰。和尚放妙總過。妙總方敢通個訊息。慧曰。我放你過。你試道看。師曰。妙總亦放和尚過。慧曰。爭奈油糍何。師喝一喝而出。於是聲聞四方。
孝宗隆興癸未。舍人張孝祥。來守是郡。以資壽挽開法。入院上堂。宗乘一唱。三藏絕詮。祖令當行。十方坐斷。二乘聞之怖走。十地到此猶疑。若是俊流。未言而諭。設使用移星換斗底手段。施攙旗奪鼓底
【現代漢語翻譯】 現代漢語譯本： 蘇州府資壽寺的無著妙總禪師
是丞相蘇頌的孫女。大約三十歲左右，厭倦世間的虛浮，擺脫了世俗的裝飾，向各位老禪師請教參禪，已經進入了正信。在徑山禪寺安居的時候，大慧禪師升座說法，舉了藥山禪師最初參拜石頭禪師，後來又參拜馬祖禪師的因緣。妙總禪師豁然省悟。大慧禪師下座后，馮濟川禪師逐句評點說：『這樣也不行，蘇啰娑婆訶。』『那樣也不行，㗭哩娑婆訶。』『這樣那樣都不行，蘇啰㗭哩娑婆訶。』大慧禪師把這些話告訴了妙總禪師。妙總禪師說：『我曾經見過郭象註釋《莊子》，有見識的人說，卻是《莊子》註釋郭象。』大慧禪師覺得她的話不同尋常，又舉了巖頭婆子的話來問她。妙總禪師回答偈語說：『一葉小舟漂浮在渺茫的水面上，搖動船槳，舞動船篙，演奏出不同的宮商樂調。雲山海月都拋棄了，贏得莊周化蝶的美夢長久。』大慧禪師就此作罷。馮濟川禪師懷疑她所悟不紮實，後來路過無錫，把她招到船上，問道：『老婦生了七個兒子，六個沒有遇到知音，只有這一個，也不值得要，就丟到水裡去了。大慧老師說，道人你理解得，且說說你是如何理解的？』妙總禪師說：『以上所說的供養和溝通，都是真實的。』馮濟川禪師非常驚訝。
大慧禪師掛牌說法的時候，妙總禪師進入他的房間。大慧禪師問道：『古人不出方丈室，為什麼卻去村莊上吃油糍？』妙總禪師說：『和尚放妙總過去，妙總才敢通個訊息。』大慧禪師說：『我放你過去，你試著說看。』妙總禪師說：『妙總也放和尚過去。』大慧禪師說：『那油糍怎麼辦？』妙總禪師大喝一聲走了出去。於是她的名聲傳遍四方。
宋孝宗隆興癸未年（1163年），舍人張孝祥來做蘇州太守，邀請資壽寺開法，入院上堂說法。宗門的宗旨一經唱出，所有的經書都無法詮釋，祖師的法令和規矩應當實行，十方世界都被截斷。二乘之人聽了害怕逃走，十地菩薩到了這裡還疑惑不解。如果是俊傑之士，不用說就明白了。即使使用移星換斗的手段，施展搶旗奪鼓的
【English Translation】 English version: Zen Master Wuzhu Miaozong of Zishou Nunnery, Suzhou Prefecture
She was the granddaughter of Chancellor Su Song. Around the age of thirty, she grew weary of the world's fleeting pleasures, shed her worldly adornments, and consulted various senior monks, having already entered into true faith. During the summer retreat at Jingshan Monastery, Zen Master Dahui ascended the Dharma seat and cited the story of Zen Master Yaoshan's initial visit to Zen Master Shitou, and later his encounter with Zen Master Mazu. Zen Master Miaozong suddenly awakened. After Zen Master Dahui descended from the seat, Feng Jichuan commented on each phrase, saying: 'Like this is not acceptable, Sura Svaha.' 'Not like this is not acceptable, Hili Svaha.' 'Neither like this nor not like this is acceptable, Sura Hili Svaha.' Zen Master Dahui related these words to Zen Master Miaozong. Zen Master Miaozong said: 'I once saw Guo Xiang's commentary on Zhuangzi, and a discerning person said, it is actually Zhuangzi commenting on Guo Xiang.' Zen Master Dahui found her words extraordinary and further questioned her with the story of the Old Woman of Yantou. Zen Master Miaozong replied with a verse: 'A single leaf boat floats on the vast expanse, rowing the oars, dancing the poles, playing different melodies. Clouds, mountains, sea, and moon are all cast aside, winning Zhuang Zhou's butterfly dream to last long.' Zen Master Dahui ceased his questioning. Feng Jichuan suspected that her enlightenment was not firmly rooted, and later, passing through Wuxi, he summoned her to his boat and asked: 'The old woman gave birth to seven children, six of whom did not meet a kindred spirit, and even this one was not worth keeping, so she threw him into the water. Zen Master Dahui said, the Daoist understands, but how does she understand?' Zen Master Miaozong said: 'All the above offerings and communications are truthful.' Feng Jichuan was greatly astonished.
When Zen Master Dahui was about to lecture, Zen Master Miaozong entered his room. Zen Master Dahui asked: 'The ancients did not leave their abbot's quarters, so why did they go to the village to eat oil cakes?' Zen Master Miaozong said: 'If the Abbot lets Miaozong pass, Miaozong will dare to convey a message.' Zen Master Dahui said: 'I let you pass, try to speak.' Zen Master Miaozong said: 'Miaozong also lets the Abbot pass.' Zen Master Dahui said: 'What about the oil cakes?' Zen Master Miaozong shouted and walked out. Thus, her reputation spread in all directions.
In the year Guiwei (1163 AD) of the Longxing era of Emperor Xiaozong of the Song Dynasty, Zhang Xiaoxiang, a court official, came to serve as the governor of Suzhou and invited Zishou Nunnery to open the Dharma and ascend the hall to preach. Once the principle of the Zen school was proclaimed, all the scriptures could not explain it, the ancestral decree and rules should be implemented, and the ten directions of the world were cut off. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) were frightened and fled, and even the Bodhisattvas of the Ten Grounds were still doubtful. If they are outstanding people, they will understand without being told. Even if using the means of moving stars and changing constellations, and displaying the tactics of seizing flags and drums,
機關。猶是空拳。豈有實義。向上一路。千聖不傳。學者勞形。如猿捉影。靈山付囑。俯徇時機。演唱三乘。各隨根器。山僧今日與此界他方。乃佛乃祖。山河大地。草木叢林。現前四眾。各轉大法輪。交光相羅。如寶絲網。若一草一木不轉法輪。則不得名為轉大法輪。所以道。於一毫端。現寶王剎。坐微塵里。轉大法輪。乘時于其中間。作無量無邊廣大佛事。周遍法界。一為無量。無量為一。小中現大。大中現小。不動步游彌勒樓閣。不返聞入觀音普門。情與無情。性相平等。不是神通妙用。亦非法爾如然。於此倜儻分明。皇恩佛恩。一時報足。且道。如何是報恩一句。天高群像正。海闊百川朝。
上堂。舉雲門示眾。十五日已前則不問。十五日已后。道將一句來。自代云。日日是好日。師曰。日日是好日。佛法世法盡周畢。不須特地覓幽玄。祇管缽盂兩度濕。
問。如何是奪人不奪境。師曰。野華開滿路。遍地是清香。曰如何是奪境不奪人。師曰。茫茫宇宙人無數。幾個男兒是丈夫。曰如何是人境俱不奪。師曰。處處綠楊堪繫馬。家家門首透長安。曰如何是人境兩俱奪。師曰。雪覆蘆華。舟橫斷岸。曰人場已蒙師指示。向上宗乘事若何。師便打。
侍郎無垢居士張九成
未第時。因客談
【現代漢語翻譯】 現代漢語譯本 機關。終究是空拳，哪裡有實際意義？向上的一條路，歷代聖人都不傳授。學習的人徒勞無功，就像猿猴捉影子。靈山會上佛陀的咐囑，是順應時機，演說三乘佛法，各自適應不同的根器。我今天與此界他方，無論是佛還是祖，山河大地，草木叢林，以及現前的四眾弟子，各自轉大法輪，交相輝映，如同寶絲網。如果一草一木不轉法輪，就不能稱為轉大法輪。所以說，在一根毫毛的頂端，顯現寶王剎（指莊嚴的佛國），坐在微小的塵埃里，轉大法輪。趁著時機在其中間，做無量無邊廣大的佛事，周遍整個法界。一即是無量，無量即是一。小中顯現大，大中顯現小。不用動步就能遊歷彌勒樓閣（彌勒菩薩的住所），不用反過來聽就能進入觀音菩薩的普門（觀音菩薩救苦救難的法門）。有情和無情，自性與現象平等無二。這不是神通妙用，也不是自然而然，而是在這裡清清楚楚地領悟。皇恩佛恩，一時報答完畢。那麼，如何是報恩的一句話？天高萬象呈現正態，海闊百川奔流歸朝。
上堂說法。引用雲門文偃禪師開示大眾：十五日之前的事情不問，十五日之後，說出一句話來。雲門禪師自己代替說：『日日是好日。』我說：日日是好日，佛法世法都圓滿周到。不需要特意去尋找幽深玄妙，只管缽盂兩次被水沾濕（指吃飯）。
有人問：如何是奪人不奪境？我說：野花開滿路，遍地都是清香。問：如何是奪境不奪人？我說：茫茫宇宙人無數，幾個男兒是丈夫？問：如何是人境俱不奪？我說：處處綠楊樹可以拴馬，家家門前直通長安。問：如何是人境兩俱奪？我說：雪覆蓋了蘆葦花，船橫在斷岸邊。問：人境的道理已經蒙受老師的指示，向上宗乘的事情又該如何？我便打了他。
侍郎無垢居士張九成
未及第時，因為客人談論
【English Translation】 English version The mechanism. It's still an empty fist. Where is the real meaning? The upward path, the sages do not transmit. Scholars labor in vain, like monkeys grasping at shadows. The entrustment at Ling Mountain (Vulture Peak, where Buddha preached), is to comply with the times, expounding the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), each according to their capacity. Today, I, a mountain monk, with this realm and other realms, whether Buddha or Patriarch, mountains, rivers, earth, grass, trees, and forests, and the present fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās), each turns the great Dharma wheel, interweaving and reflecting each other, like a jeweled silk net. If a single blade of grass or a single tree does not turn the Dharma wheel, then it cannot be called turning the great Dharma wheel. Therefore, it is said, 'On the tip of a single hair, manifest the jeweled King's land (Buddha's Pure Land), sitting in a tiny dust mote, turn the great Dharma wheel.' Taking advantage of the opportunity in between, perform immeasurable and boundless great Buddha deeds, pervading the entire Dharma realm. One is immeasurable, and immeasurable is one. The small manifests the large, and the large manifests the small. Without moving a step, travel to Maitreya's pavilion (Maitreya's abode), without turning back to listen, enter Avalokiteśvara's universal gate (Avalokiteśvara's door of saving beings from suffering). Sentient and non-sentient beings, nature and phenomena are equal. This is not a miraculous power, nor is it naturally so, but to understand it clearly here. The Emperor's grace and the Buddha's grace are repaid at once. Then, what is the sentence of repaying gratitude? The sky is high and all phenomena are correct, the sea is wide and hundreds of rivers flow towards the court.
Ascending the hall to preach. Quoting Zen Master Yunmen Wenyan's instruction to the assembly: 'I will not ask about matters before the fifteenth day, after the fifteenth day, say a sentence.' Zen Master Yunmen himself said on behalf of everyone: 'Every day is a good day.' I say: Every day is a good day, the Buddha-dharma and worldly dharma are both complete and thorough. There is no need to specially seek the profound and mysterious, just let the alms bowl get wet twice (referring to eating).
Someone asked: 'What is seizing the person but not seizing the environment?' I said: 'Wild flowers bloom all over the road, the ground is full of fragrance.' Asked: 'What is seizing the environment but not seizing the person?' I said: 'In the vast universe, there are countless people, how many men are true heroes?' Asked: 'What is neither seizing the person nor seizing the environment?' I said: 'Everywhere green willows are suitable for tying horses, every house's door leads directly to Chang'an (the capital of Tang Dynasty, 618-907 CE).' Asked: 'What is seizing both the person and the environment?' I said: 'Snow covers the reed flowers, the boat lies across the broken bank.' Asked: 'The principle of person and environment has already been instructed by the teacher, what about the matter of the upward lineage?' I then hit him.
Attendant Minister, Upasaka Wugou, Zhang Jiucheng
Before passing the imperial examination, because a guest talked about
楊文公呂微仲諸名儒。所造精妙。皆由禪學而至。於是心慕之。聞寶印明居凈慈。往問入道之要。明曰。此事唯唸唸不捨。久久純熟。時節到來。自然證入。乃舉趙州柏樹子話。令時時提撕。公久無所省。辭謁善權清。問。此事人人有分。個個圓成。是否。清曰然。曰為甚麼九成毫無個入處。清于袖中出數珠示之曰。此是誰底。公俯仰無對。清復袖之曰。是汝底。則拈取去。才涉思惟。即不是汝底。公悚然。一夕如廁聞蛙鳴。釋然契入。有偈曰。春天月夜一聲蛙。撞破乾坤共一家。正恁么時誰會得。嶺頭腳痛有玄沙。屆明。謁法印一。機語頗契。
適私忌。就明靜庵供雲水。主僧惟尚。才見乃展手。公便喝。尚批公頰。公趍前。尚曰。張學錄。何得謗大般若。公曰。某見處祇如此。和尚又作么生。尚舉馬祖升堂百丈卷席話。詰之。敘語未終。公推倒桌子。尚大呼張學錄殺人。公躍起。問旁僧曰。汝又作么生。僧罔措。公毆之。顧尚曰。祖禰不了。殃及兒孫。尚大笑。公獻偈曰。卷席因緣也大奇。諸方聞舉盡攢眉。檯盤趯倒人星散。直漢從來不受欺。尚答曰。從來高價不饒伊。百戰場中奮兩眉。奪角沖關君會也。叢林誰敢更相欺。
紹興癸丑。魁多士復謁尚于東庵。尚曰。浮山圓鑒云。饒你入得汾陽室。始
【現代漢語翻譯】 現代漢語譯本： 楊文公（楊億）、呂微仲（呂夷簡）等諸位名儒，他們所取得的精妙成就，都是從禪學中獲得的啓發。因此，我心生嚮往，聽說寶印明居（寶印明禪師）在凈慈寺，便前去請教入道的方法。寶印明禪師說：『這件事唯有唸唸不捨，長久純熟，時機到來，自然就能證入。』於是舉了趙州禪師『柏樹子』的話頭，讓他時時參究。楊文公長久沒有領悟，於是告辭去拜見善權清禪師，問道：『這件事人人有份，個個圓滿成就，是這樣嗎？』善權清禪師說：『是的。』楊文公說：『為什麼我卻毫無入門之處？』善權清禪師從袖中拿出數珠給他看，說：『這是誰的？』楊文公低頭無言以對。善權清禪師又放回袖中，說：『是你的，你就可以拿去。只要稍微涉入思惟，就不是你的了。』楊文公悚然一驚。一天晚上，他去廁所，聽到蛙鳴，豁然開悟，作偈說：『春天月夜一聲蛙，撞破乾坤共一家。正恁么時誰會得，嶺頭腳痛有玄沙。』第二天早上，他去拜見法印禪師（法印一禪師），彼此的機鋒言語頗為契合。 適逢楊文公的忌日，他在明靜庵供養雲水僧。主持僧人惟尚禪師，剛一見面就伸出手。楊文公便喝斥一聲。惟尚禪師打了他一巴掌。楊文公向前走去。惟尚禪師說：『張學錄（楊文公），怎麼能誹謗大般若？』楊文公說：『我所見到的只是如此，和尚您又是怎麼樣的呢？』惟尚禪師舉了馬祖升堂百丈卷席的話頭來詰問他。敘述還沒結束，楊文公就推倒了桌子。惟尚禪師大喊：『張學錄殺人啦！』楊文公跳起來，問旁邊的僧人說：『你又是怎麼樣的呢？』僧人不知所措。楊文公打了那個僧人。回頭對惟尚禪師說：『祖師不了，殃及兒孫。』惟尚禪師大笑。楊文公獻偈說：『卷席因緣也大奇，諸方聞舉盡攢眉。檯盤趯倒人星散，直漢從來不受欺。』惟尚禪師回答說：『從來高價不饒伊，百戰場中奮兩眉。奪角沖關君會也，叢林誰敢更相欺。』 紹興癸丑年（1133年），楊文公考中進士后，再次在東庵拜訪惟尚禪師。惟尚禪師說：『浮山圓鑒禪師說，饒你入得汾陽室，始…'
【English Translation】 English version: Yang Wengong (Yang Yi), Lü Weizhong (Lü Yijian), and other famous scholars, all achieved their exquisite accomplishments through inspiration from Chan Buddhism. Therefore, I admired them and, hearing that Baoyin Mingju (Chan Master Baoyin Ming) was at Jingci Temple, I went to inquire about the essentials of entering the Way. Chan Master Ming said, 'This matter requires nothing but unwavering mindfulness. With prolonged and thorough practice, when the time comes, you will naturally realize it.' He then cited Chan Master Zhaozhou's 'cypress tree' koan, instructing him to contemplate it constantly. Yang Wengong did not attain enlightenment for a long time, so he bid farewell and went to visit Chan Master Shanquan Qing, asking, 'Does everyone have a share in this matter, and is everyone perfectly complete?' Chan Master Qing said, 'Yes.' Yang Wengong said, 'Why do I have no entry point at all?' Chan Master Qing took out a string of prayer beads from his sleeve and showed it to him, saying, 'Whose is this?' Yang Wengong lowered his head and had nothing to say. Chan Master Qing put it back in his sleeve and said, 'If it is yours, you can take it. As soon as you involve thought, it is no longer yours.' Yang Wengong was startled. One night, he went to the toilet and heard the croaking of frogs, and he suddenly attained enlightenment, composing a verse: 'In the spring moonlight, a frog's croak, shatters the universe, sharing one family. At just such a time, who can understand? Xuan Sha has a pain in his foot on the mountain peak.' The next morning, he went to visit Chan Master Fayin (Chan Master Fayin Yi), and their interactions were quite harmonious. On the occasion of Yang Wengong's memorial day, he made offerings to the traveling monks at Mingjing Hermitage. The abbot, Chan Master Weishang, extended his hand as soon as he saw him. Yang Wengong immediately shouted a reprimand. Chan Master Weishang slapped him. Yang Wengong stepped forward. Chan Master Weishang said, 'Zhang Xuelu (Yang Wengong), how can you slander the Mahaprajna?' Yang Wengong said, 'What I see is only this, what about you, Venerable?' Chan Master Weishang cited the story of Mazu ascending the platform and Baizhang rolling up the mat to question him. Before the narration was finished, Yang Wengong overturned the table. Chan Master Weishang shouted, 'Zhang Xuelu is killing people!' Yang Wengong jumped up and asked the monks beside him, 'What about you?' The monk was at a loss. Yang Wengong hit that monk. Turning to Chan Master Weishang, he said, 'The ancestors are not clear, and the misfortune extends to their descendants.' Chan Master Weishang laughed loudly. Yang Wengong presented a verse: 'The karma of rolling up the mat is so strange, all directions frown when they hear it mentioned. The table is overturned, and the stars of men are scattered, the upright man has never been deceived.' Chan Master Weishang replied, 'The high price has never spared him, he exerts both eyebrows in a hundred battlefields. You understand how to seize the horn and break through the barrier, who in the monastery dares to deceive each other?' In the year Guichou of the Shaoxing era (1133 AD), after Yang Wengong passed the imperial examination, he visited Chan Master Weishang again at the East Hermitage. Chan Master Weishang said, 'Chan Master Yuanshan Yuanjian said, 'Even if you enter the room of Fenyang, you only begin...'
到浮山門。亦未見老僧在。公作么生。公叱侍僧曰。何不祗對。僧罔措。公打僧一掌曰。蝦蟆窟里。果沒蛟龍。丁巳秋。大慧董徑山。公閱其語要。嘆曰。是知宗門有人。持以語尚。恨未一見。及為禮部侍郎。偶劉參政。請慧說法于天竺。公三往不值。暨慧報謁。公見但寒暄而已。慧亦默識之。尋奉祠還里。至徑山。與馮給事諸公議格物。慧曰。公祇知有格物。而不知有物格。公茫然。慧大笑。公曰。師能開諭乎。慧曰。不見小說載。唐人有與安祿山謀叛者。其人先為閬守。有畫像在焉。明皇幸蜀見之。怒令侍臣以劍擊其像。時閬守居陜西。首忽墮地。公聞頓領深旨。題不動軒壁曰。子韶格物。妙喜物格。欲識一貫。兩個五百。慧始許可。后守邵陽。丁父難。過徑山飯僧。秉鈞者。意慧議及朝政。遂竄慧于衡陽。令公居家守服。服除。安置南安。丙子春。蒙恩北還。道次新淦。而慧適至。與聯舟劇談宗要。未嘗語往事。
繼鎮永嘉。丁丑秋。丐祠枉道訪慧于育王。越明年。慧得旨。復領徑山。謁公于慶善院。公曰。某每於夢中。必誦語孟何如。慧舉圓覺曰。由寂靜故。十方世界諸如來心。于中顯現。如鏡中像。公曰。非老師。莫聞此論也。
其頌黃龍三關曰。我手何似佛手。天下衲僧無口。縱饒撩起便行
【現代漢語翻譯】 現代漢語譯本： 到了浮山門，也沒有見到老和尚在。你（指官員）想怎麼樣？官員斥責侍僧說：『為什麼不回答？』侍僧不知所措。官員打了他一掌說：『蛤蟆洞里，果然沒有蛟龍。』丁巳年（1137年），大慧禪師主持徑山寺。官員閱讀了他的語錄要旨，感嘆道：『才知道禪宗門下有人才。』拿著這些話告訴尚某，遺憾沒有見上一面。等到擔任禮部侍郎時，恰逢劉參政邀請大慧禪師在天竺寺說法，官員去了三次都沒遇到。等到大慧禪師前來拜見，官員只是簡單地問候了幾句。大慧禪師也默默地記住了這件事。不久，官員辭官還鄉，到了徑山寺，與馮給事等官員商議『格物』（研究事物）。大慧禪師說：『你只知道有格物，卻不知道有物格（事物來格）。』官員茫然不解。大慧禪師大笑。官員說：『禪師能開導我嗎？』大慧禪師說：『沒見小說記載，唐朝有人與安祿山謀反，那人先前做過閬州刺史，有畫像在那裡。唐玄宗到四川后見到畫像，憤怒地命令侍臣用劍砍擊畫像。當時閬州刺史住在陜西，畫像的首級忽然掉在地上。』官員聽了，頓時領悟了其中的深刻含義，在不動軒的墻壁上題寫道：『子韶格物，妙喜物格。欲識一貫，兩個五百。』大慧禪師這才認可了他。後來官員任邵陽太守，丁父憂（父親去世），路過徑山寺齋僧。執政者懷疑大慧禪師議論朝政，於是將大慧禪師流放到衡陽，命令官員居家守孝。服喪期滿后，安置在南安。丙子年（1156年）春天，蒙受恩赦北歸，路過新淦，而大慧禪師恰好也到了，兩人同船暢談禪宗要旨，沒有談及過去的事情。
後來鎮守永嘉，丁丑年（1157年）秋天，請求辭官，繞道去育王寺拜訪大慧禪師。第二年，大慧禪師得到皇帝的旨意，重新主持徑山寺，在慶善院拜見官員。官員說：『我常常在夢中，必定誦讀《論語》、《孟子》怎麼樣。』大慧禪師舉《圓覺經》說：『由於寂靜的緣故，十方世界諸佛的心，在其中顯現，如同鏡中的影像。』官員說：『不是老師，就聽不到這樣的論述啊。』
他讚頌黃龍三關說：『我的手像佛手嗎？天下禪僧無話可說。即使撩起，便立即行動。』
【English Translation】 English version: He arrived at Fushan Temple, but the old monk was not there. What do you (referring to the official) want to do? The official scolded the attendant monk, saying, 'Why don't you answer?' The monk was at a loss. The official slapped him and said, 'In a toad's cave, there is indeed no dragon.' In the year of Ding Si (1137), Dahui (Dahui Zonggao, a Chan Buddhist monk) presided over Jingshan Temple. The official read the essentials of his sayings and sighed, 'Now I know there are talents in the Chan sect.' He took these words to tell Shang, regretting that he had not met him. When he became the Vice Minister of the Ministry of Rites, it happened that Liu, the Vice-President of the Executive Yuan, invited Dahui to preach at Tianzhu Temple. The official went three times but did not meet him. When Dahui came to pay his respects, the official only exchanged simple greetings. Dahui also silently remembered this. Soon, the official resigned and returned to his hometown. When he arrived at Jingshan Temple, he discussed 'gewu' (格物, investigating things) with Feng, the Supervising Secretary, and other officials. Dahui said, 'You only know about gewu, but you don't know about wuge (物格, things arriving).' The official was at a loss. Dahui laughed loudly. The official said, 'Can the master enlighten me?' Dahui said, 'Haven't you seen the novel that records that during the Tang Dynasty, someone conspired with An Lushan (安祿山, a general who rebelled against the Tang Dynasty). That person had previously served as the prefect of Langzhou, and there was a portrait of him there. When Emperor Xuanzong (明皇, Emperor of Tang Dynasty) went to Sichuan and saw the portrait, he angrily ordered his attendants to strike the portrait with a sword. At that time, the prefect of Langzhou was living in Shaanxi, and the head of the portrait suddenly fell to the ground.' Upon hearing this, the official suddenly understood the profound meaning and inscribed on the wall of the Immovable Pavilion: 'Zi Shao investigates things, Miaoxi's things arrive. If you want to know the consistent principle, it's two five hundreds.' Only then did Dahui approve of him. Later, the official served as the prefect of Shaoyang. He observed mourning for his father, and passed by Jingshan Temple to offer food to the monks. The ruler suspected that Dahui was discussing politics, so he exiled Dahui to Hengyang and ordered the official to observe mourning at home. After the mourning period was over, he was placed in Nan'an. In the spring of Bingzi (1156), he was pardoned and returned north, passing by Xingan, and Dahui happened to be there as well. The two of them talked about the essentials of Chan Buddhism on the same boat, without mentioning the past.
Later, he defended Yongjia. In the autumn of Dingchou (1157), he requested to resign and detoured to Yuhuang Temple to visit Dahui. The following year, Dahui received an imperial decree to resume presiding over Jingshan Temple and visited the official at Qingshan Temple. The official said, 'I often dream of reciting the Analects and Mencius, what do you think?' Dahui quoted the Yuanjue Sutra, saying, 'Because of stillness, the minds of all Tathagatas in the ten directions manifest within it, like images in a mirror.' The official said, 'If it weren't for the teacher, I wouldn't have heard such a discourse.'
He praised Huanglong's Three Barriers, saying, 'Is my hand like the Buddha's hand? All Chan monks have nothing to say. Even if it is provoked, act immediately.'
。也是鬼窟里走。諱不得。我腳何似驢腳。又被黐膠粘著。翻身直上兜率天。已是遭他老鼠藥。吐不出。人人有個生緣處。鐵圍山下幾千年。三災直到四禪天。者驢猶自在旁邊。煞得工夫。
參政李邴居士
字漢老。醉心祖道有年。聞大慧排默照為邪禪。疑怒相半。及見慧示眾。舉趙州庭柏垂語曰。趙州柏樹子。今日重新舉。打破趙州關。特地尋言語。敢問大眾。既是打破趙州關。為甚麼卻特地尋言語。良久曰。當初祇道茆長短。燒了方知地不平。公領悟。謂慧曰。無老師后語幾蹉過。后以書咨決曰。某比蒙誨答。備悉深旨。某自驗者三。一事無逆順。隨緣即應。不留胸中。二宿習濃厚。不加排遣。自爾輕微。三古人公案。舊所茫然。時復瞥地。此非自昧者。前書大法未明之語。蓋恐得少為足。當廣而充之。豈別求勝解耶。凈勝現流。理則不無。敢不銘佩。
寶學劉彥修居士
字子羽。出知永嘉。問道于大慧。慧曰。僧問趙州。狗子還有佛性也無。趙州道無。但恁么看。公久之發明。有頌曰。趙州柏樹太無端。境上追尋也大難。處處綠楊堪繫馬。家家門底透長安。
提刑吳偉明居士
字元昭。久參真歇。得自受用三昧為極致。后訪大慧于洋嶼。隨眾入室。慧舉狗子無佛性話為問
。公擬答。慧以竹篦便打。公無對。遂留咨參。一日慧謂曰。不須呈伎倆。直須啐地折嚗地斷。方敵得生死。若祇呈伎倆。有甚了期。即辭去。道次延平。倏然契悟。連書數頌寄慧。皆室中所問者。有曰。不是心不是佛不是物。通身一具金鎖骨。趙州親見老南泉。解道鎮州出蘿蔔。慧即說偈證之曰。通身一具金鎖骨。堪與人天為軌則。要識臨濟小廝兒。便是當年白拈賊。
門司黃彥節居士
位元組夫。號妙德。于大慧一喝下。疑情頓脫。慧印之。嘗舉首山竹篦話。至葉縣奪得拗折擲向階下曰。是甚麼。山曰瞎。公曰。妙德到者里。百色無能。但記得嘗作蠟梅詩。有曰。擬嚼枝頭蠟。驚香卻肖蘭。前村深雪裡。莫作嶺梅看。
秦國夫人計氏法真
自寡處。屏去紛華。嘗蔬食。習有為法。因大慧遣謙禪。致問其子魏公。公留謙以祖道誘之。真一日問謙曰。徑山和尚。尋常如何為人。謙曰。和尚祇教人看狗子無佛性。及竹篦子話。祇是不得下語。不得思量。不得向舉起處會。不得向開口處承當。狗子還有佛性也無。無祇恁么教人看。真遂諦信。於是夜坐力究。忽爾洞然無滯。謙辭歸。真親書入道概略。作數偈呈慧。其後曰。逐日看經文。如逢舊識人。莫言頻有礙。一舉一回新。
大鑒下第十八
【現代漢語翻譯】 現代漢語譯本： 公（指某位居士，具體姓名未知）準備回答。大慧禪師用竹篦（一種竹製的拂塵）便打。公無言以對。於是留下參學。一日，大慧禪師說：『不需要展示你的技巧，直接需要乾脆利落地折斷，才能敵得過生死。如果只是展示技巧，有什麼了結的時候？』 公隨即告辭離去。在前往延平的路上，忽然契悟。連續寫了幾首頌寄給大慧禪師，都是禪房中所問的問題。其中有說：『不是心，不是佛，不是物，通身都是一副金鎖骨。趙州禪師親自見過老南泉禪師，才能說出鎮州出蘿蔔。』 大慧禪師隨即說偈語印證他：『通身都是一副金鎖骨，堪與人天作為軌則。要認識臨濟宗的小夥計，便是當年那個白手行竊的賊。』
門司黃彥節居士 位元組夫，號妙德。在大慧禪師的一喝之下，疑情頓時消解。大慧禪師印可了他。他曾經舉首山竹篦的話頭，到葉縣時奪過竹篦拗斷，擲向階下，說：『這是什麼？』 首山禪師說：『瞎！』 公說：『妙德到了這裡，百無一能。』 但記得他曾經作過蠟梅詩，有說：『想要嚼食枝頭的蠟梅，驚人的香氣卻像蘭花。前村深雪裡，不要把它當作嶺南的梅花來看。』
秦國夫人計氏法真 自從守寡后，屏退了繁華的生活。經常吃素食，修習有為法。因為大慧禪師派遣謙禪師，去問候她的兒子魏公。魏公留下謙禪師，用祖師的道法來引導他。法真夫人一日問謙禪師：『徑山和尚（指大慧禪師），平時是如何教導人的？』 謙禪師說：『和尚只是教人看狗子無佛性，以及竹篦子的話頭。只是不得下語，不得思量，不得向舉起處會，不得向開口處承當。狗子還有佛性嗎？ 無，只是這樣教人看。』 法真夫人於是深信不疑。於是在夜晚坐禪，努力參究，忽然洞然無滯。謙禪師告辭回去，法真夫人親自書寫入道的概略，作了幾首偈語呈給大慧禪師。其中有說：『每日看經文，如同遇到老朋友。不要說經常有障礙，一舉一回都有新的體會。』
大鑒禪師門下第十八代
【English Translation】 English version: Gong (referring to a certain layperson, whose specific name is unknown) prepared to answer. Dahui (Dahui Zonggao, 1089-1163) immediately struck him with a bamboo whisk (a bamboo-made duster). Gong had no response. Thereupon, he stayed to study. One day, Dahui said, 'There is no need to display your skills; you must directly and decisively break through to overcome birth and death. If you only display skills, when will there be an end?' Gong then took his leave. On the way to Yanping, he suddenly had an enlightenment. He wrote several verses and sent them to Dahui, all of which were questions asked in the meditation room. One of them said, 'It is not mind, not Buddha, not object; the whole body is a golden skeleton. Zen Master Zhaozhou (Zhaozhou Congshen, 778-897) personally saw old Nanquan (Nanquan Puyuan, 748-835), and could say that Zhenzhou (a place name) produces radishes.' Dahui then spoke a verse to certify him: 'The whole body is a golden skeleton, worthy to be a model for humans and gods. If you want to recognize the young fellow of the Linji (Linji Yixuan, died 866) sect, he is the white-handed thief of that year.'
Layman Huang Yanjie of Men Si Styled Jiefu, named Miaode. Under Dahui's one shout, his doubts were immediately dispelled. Dahui approved of him. He once raised the topic of Shoushan's (Shoushan Shengnian, 926-993) bamboo whisk. When he arrived at Yexian, he snatched the bamboo whisk, broke it, and threw it to the ground, saying, 'What is this?' Shoushan said, 'Blind!' Gong said, 'Miaode has come to this place, and is capable of nothing.' But it is remembered that he once wrote a poem about wax plum blossoms, saying, 'Wanting to chew the wax on the branches, the surprising fragrance resembles orchids. In the deep snow of the front village, do not regard it as the plum blossom of Lingnan.'
Lady Ji, the Lady of Qin, named Fazhen Since becoming a widow, she has abandoned a life of luxury. She often eats vegetarian food and practices conditioned dharmas. Because Dahui sent Chan Master Qian to inquire after her son, Duke Wei. Duke Wei kept Chan Master Qian, using the ancestral dharma to guide him. Lady Fazhen one day asked Chan Master Qian, 'How does Abbot Jingshan (referring to Dahui) usually teach people?' Chan Master Qian said, 'The Abbot only teaches people to look at the dog's lack of Buddha-nature, and the topic of the bamboo whisk. It is just that one must not make statements, must not think, must not understand at the point of raising, and must not accept at the point of opening the mouth. Does the dog have Buddha-nature or not? No, he just teaches people to look at it like that.' Lady Fazhen then deeply believed it. Thereupon, she sat in meditation at night, diligently investigating, and suddenly she was thoroughly unhindered. Chan Master Qian took his leave and returned. Lady Fazhen personally wrote a summary of her entry into the Way, and presented several verses to Dahui. One of them said, 'Every day I read the scriptures, as if meeting an old friend. Do not say that there are often obstacles; every time I raise it, I have a new understanding.'
The eighteenth generation under Zen Master Dajian (Huineng, 638-713)
世
教忠彌光禪師法嗣
泉州府法石中庵慧空禪師
贛州蔡氏子。春日上堂。拈拄杖卓一下曰。先打春牛頭。又卓一下曰。后打春牛尾。驚起虛空。入藕絲孔里。釋迦無路潛蹤。彌勒急走千里。文殊卻知落處。拊掌大笑歡喜。且道。歡喜個甚麼。春風昨夜入門來。便見千花生碓㭰。
上堂。千家樓閣。一霎秋風。祇知襟袖涼生。不覺園林落葉。於斯薦得。觸處全真。其或未然。且作寒溫相見。
上堂。釋迦老子道。爾所國土中所有眾生若干種心。如來悉知。何以故。如來。說諸心皆為非心。是名為心。要會么。春風得意馬蹄疾。一日看盡長安花。
僧問。先佛垂範。禁足安居。未審是何宗旨。師曰。琉璃缽內拓須彌。僧便喝。師便打。
杭州府凈慈混源曇密禪師
天臺盧氏子。依資福道榮出家。十六圓具。習臺教。棄參大慧于徑山。次謁雪巢一此庵元。入閩留東西禪。無省發。之泉南參教忠。聞舉香嚴擊竹因緣。豁然契悟。述偈呈忠。忠以玄沙未徹語詰之。無滯。忠曰。子方可見妙喜。即辭往梅陽。服勤四載。
住後上堂。諸佛出世。打劫殺人。祖師西來。吹風放火。古今善知識。佛口蛇心。天下衲僧。自投籠檻。莫有天然氣概。特達丈夫。為宗門出一隻手
【現代漢語翻譯】 現代漢語譯本 世
教忠彌光禪師法嗣
泉州府法石中庵慧空禪師
贛州蔡氏之子。春日上堂，拈起拄杖，敲擊一下說：『先打春牛頭』，又敲擊一下說：『后打春牛尾』。驚動了虛空，進入藕絲孔里。釋迦（Śākyamuni，佛教創始人）無路可藏，彌勒（Maitreya，未來佛）急忙逃走千里。文殊（Mañjuśrī，智慧菩薩）卻知道落腳之處，拍手大笑，非常歡喜。那麼，歡喜的是什麼呢？春風昨夜吹進門來，便看見千花生機勃勃。
上堂，千家萬戶的樓閣，經不起一陣秋風。只知道衣襟袖口感到涼意，不覺得園林里的樹葉飄落。如果能在此領悟，那麼處處都是真理。如果還不能領悟，那就姑且用寒暄來相見吧。
上堂，釋迦老子說：『你們國土中所有眾生的各種心思，如來完全知曉。』為什麼呢？如來說，各種心思都不是真正的心，這才能稱之為心。想要領會嗎？春風得意，馬蹄飛快，一天就能看完長安城裡的花。
僧人問道：『過去的佛設立典範，禁止外出，安靜地居住，不知道是什麼宗旨？』禪師說：『在琉璃缽內開闢須彌山（Sumeru）。』僧人便大喝一聲。禪師就打了他。
杭州府凈慈混源曇密禪師
天臺盧氏之子。跟隨資福道榮出家。十六歲時受具足戒。學習天臺宗的教義。後來放棄學業，到徑山參拜大慧宗杲。之後又拜訪雪巢一和此庵元。在福建東西禪寺，沒有領悟。到泉南參拜教忠。聽到香嚴智閑擊竹的因緣，豁然開悟。寫了偈語呈給教忠。教忠用玄沙師備未徹悟的話來詰問他，他沒有滯礙。教忠說：『你現在才可以見到妙喜了。』於是辭別，前往梅陽，勤勞服侍了四年。
住持後上堂，諸佛出世，如同打劫殺人。祖師西來，如同吹風放火。古今的善知識，都是佛口蛇心。天下的衲僧，都是自投羅網。難道沒有天生的氣概，特別傑出的丈夫，為宗門出一隻手嗎？
【English Translation】 English version World
Successor of Dharma Master Jiaozhong Miguang
Chan Master Huikong of Zhong'an Temple, Fashi, Quanzhou Prefecture
A son of the Cai family of Ganzhou. On a spring day, during a Dharma talk, he raised his staff and struck it once, saying, 'First, strike the head of the spring ox.' Then he struck it again, saying, 'Then, strike the tail of the spring ox.' Startling the void, it enters the silk threads of the lotus root. Śākyamuni (founder of Buddhism) has nowhere to hide, and Maitreya (the future Buddha) hurriedly flees a thousand miles. Mañjuśrī (Bodhisattva of wisdom), however, knows where it lands, clapping his hands and laughing with joy. So, what is he rejoicing about? The spring breeze entered the door last night, and one sees thousands of flowers blooming vigorously.
During a Dharma talk, thousands of houses and pavilions are vulnerable to an autumn wind. One only knows that the sleeves feel cool, unaware that the leaves are falling in the garden. If one can realize this, then everywhere is the complete truth. If not, then let us greet each other with polite inquiries about the weather.
During a Dharma talk, the old Śākyamuni said, 'The Tathāgata (Buddha) knows all the various thoughts of all beings in your lands.' Why? The Tathāgata says that all thoughts are not truly mind; only this can be called mind. Do you want to understand? The spring breeze is triumphant, the horse's hooves are swift, and in one day, one can see all the flowers of Chang'an.
A monk asked, 'The past Buddhas set an example by prohibiting travel and dwelling in peace. What is the purpose of this?' The Master said, 'Opening up Mount Sumeru (the central mountain in Buddhist cosmology) within a crystal bowl.' The monk then shouted. The Master then struck him.
Chan Master Tanmi Hunyuan of Jingci Temple, Hangzhou Prefecture
A son of the Lu family of Tiantai. He left home under Daorong of Zifu Temple. He received full ordination at the age of sixteen. He studied the teachings of the Tiantai school. Later, he abandoned his studies and went to Jingshan to visit Dahui Zonggao. After that, he visited Xuechao Yi and Ci'an Yuan. At the Eastern and Western Chan temples in Fujian, he had no enlightenment. He went to Quannan to visit Jiaozhong. Hearing the story of Xiangyan Zhixian striking bamboo, he suddenly attained enlightenment. He wrote a verse and presented it to Jiaozhong. Jiaozhong questioned him with the words of Xuansha Shibei, who had not yet attained enlightenment, and he had no hesitation. Jiaozhong said, 'Now you can see Miaoxi.' So he bid farewell and went to Meiyang, where he served diligently for four years.
After becoming abbot, during a Dharma talk, the Buddhas appear in the world like robbers and murderers. The Patriarchs came from the West like blowing wind and setting fires. The good teachers of the past and present are all Buddhas with the mouths of Buddhas and the hearts of snakes. All the monks in the world are throwing themselves into cages. Is there no natural spirit, no outstanding man, to lend a hand to the Chan school?
。主張佛法者么。良久曰。設有。也須斬為三段。
上堂。德山小參不答話。千古叢林成話𣠽。問話者三十棒。慣能說訶說夯。時有僧出。的能破的。德山便打。風流儒雅。某甲話也未問。頭上著枷。腳下著匣。你是那裡人。一回相見一傷神。新羅人。把手笑欣欣。未跨船舷好與三十棒。依前相廝誑混源。今日恁么批判責情。好與三十棒。且道。是賞是罰。具參學眼者。試辨看。
上堂。舉雲門問僧光明寂照遍河沙因緣。頌曰。平地捷魚鰕。遼天射飛鶚。跛腳老雲門。千錯與萬錯。后示寂。塔于本山。
吉安府青原信庵唯禋禪師
福州長樂李氏子。幼出閩。依盱江禪悅廣獲僧服。一日。廣以佛國白五十三知識頌。授諸維那。師侍其旁。聞止住林有時要見十方佛無事閑觀一片心之句。便得要領。廣異之。還閩謁鼓山佛心才。及東禪月庵果。西禪懶庵需諸老。時晦庵住龜山。師往叩。一日夜半。模索凈巾次。恍然大徹。黎明趨方丈。呈偈曰。業識茫茫。本無所據。昨夜三更。回頭一覷。一段靈光。本來獨露。庵頷之。復出嶺。見顏卍庵于薦福。入室應對敏捷。顏厲聲曰。者福州子。被人教壞了也。未幾。復往梅陽見大慧。慧曰。如何是佛。師曰。覿面相逢。更無別有。慧曰。如何保任。師曰。饑
【現代漢語翻譯】 現代漢語譯本： 主張佛法嗎？（僧人）沉默良久說：『假設有（佛法）。也必須斬為三段。』 （禪師）上堂說法。德山（指德山宣鑒禪師）小參（指禪師對學人的個別指導）不回答問題，千古叢林（指天下所有寺院）都成了笑柄。問話的人要挨三十棒，（德山）慣於呵斥和棒打。當時有個僧人出來，確實能駁倒（德山）。德山便打他，真是風流儒雅。我話還沒問，頭上就戴著枷鎖，腳下就穿著刑具。你是哪裡人？一回相見一傷神。新羅（古代朝鮮半島國家）人。握著手笑著親熱。還沒跨上船舷就該打三十棒，依舊互相欺騙矇混。今天這樣批判責問，該打三十棒。那麼，這是賞還是罰？具備參學眼力的人，試著辨別看看。 （禪師）上堂說法。舉雲門（指雲門文偃禪師）問僧人『光明寂照遍河沙』（指佛的光明普照整個世界）的因緣。頌詞說：『平地上捕捉魚蝦，遼闊的天空射擊飛翔的鳥。跛腳的老雲門，千錯萬錯。』（雲門禪師）之後圓寂，塔建在本山。 吉安府青原信庵唯禋禪師 （禪師是）福州長樂人李家的兒子。小時候離開福建，依止盱江禪悅寺，剃度出家。一天，（禪悅寺的）廣禪師把佛國白（指佛國白禪師）的《五十三知識頌》（指讚頌善財童子參訪五十三位善知識的頌文）交給維那（寺院中的一種職務）們。禪師侍立在旁邊，聽到『止住林（指停止在樹林中）有時要見十方佛（指要見到各個方向的佛），無事閑觀一片心（指沒有事情的時候就靜靜地觀察自己的心）』的句子，便領悟了要點。廣禪師對此感到驚異。回到福建后，（禪師）拜謁了鼓山佛心才禪師，以及東禪月庵果禪師、西禪懶庵需禪師等老禪師。當時晦庵禪師住在龜山，禪師前去請教。一天半夜，摸索著找抹布的時候，忽然大徹大悟。黎明時前往方丈室，呈上偈語說：『業識茫茫（指業力和意識一片茫然），本來沒有依據。昨夜三更（指昨夜半夜），回頭一看。一段靈光（指一段光明），本來就獨自顯露。』晦庵禪師點頭認可。之後離開山嶺，在薦福寺拜見了顏卍庵禪師，入室對答敏捷。顏禪師厲聲說：『這個福州人，被人教壞了。』不久，（禪師）又前往梅陽拜見大慧禪師。大慧禪師問：『如何是佛？』禪師回答：『覿面相逢（指面對面相遇），更沒有別的。』大慧禪師問：『如何保任（指如何保持這種狀態）？』禪師回答：『饑
【English Translation】 English version: 'Does he advocate the Buddha-dharma?' (The monk) remained silent for a long time and then said, 'Suppose there is (Buddha-dharma). It must also be cut into three pieces.' (The Chan master) ascended the hall to give a Dharma talk. Deshan (referring to Chan Master Deshan Xuanjian) did not answer questions during private interviews (referring to the individual guidance given by the Chan master to the students), making all the ancient monasteries (referring to all the temples in the world) a laughingstock. Those who ask questions are to be given thirty blows of the staff; (Deshan) was accustomed to scolding and beating. At that time, a monk came out who could indeed refute (Deshan). Deshan then hit him, truly refined and elegant. Before I even asked a question, I was wearing a yoke on my head and shackles on my feet. Where are you from? Each meeting brings a pang of sorrow. A person from Silla (an ancient Korean kingdom). Holding hands and smiling intimately. Before even crossing the ship's gunwale, you should be given thirty blows of the staff, still deceiving and fooling each other. Today, criticizing and questioning like this, you should be given thirty blows of the staff. So, is this a reward or a punishment? Those with the eye of a student, try to discern it. (The Chan master) ascended the hall to give a Dharma talk. He cited the story of Yunmen (referring to Chan Master Yunmen Wenyan) asking a monk about the 'light of stillness shining throughout the Ganges sands' (referring to the Buddha's light shining throughout the entire world). The verse says: 'Catching fish and shrimp on flat ground, shooting flying geese in the vast sky. The lame old Yunmen, a thousand mistakes and ten thousand mistakes.' (Chan Master Yunmen) later passed away and his pagoda was built on this mountain. Chan Master Xin'an Weiyin of Qingyuan in Ji'an Prefecture (The Chan master was) the son of the Li family of Changle in Fuzhou. He left Fujian as a child and relied on the Chanyue Temple in Xujiang, where he was tonsured and became a monk. One day, Chan Master Guang (of Chanyue Temple) gave the 'Ode to the Fifty-Three Knowledgable Teachers' (referring to the ode praising Sudhana's pilgrimage to fifty-three virtuous teachers) by Foguo Bai (referring to Chan Master Foguo Bai) to the stewards (a position in the temple). The Chan master stood beside him and, upon hearing the lines 'Stopping in the forest, sometimes wanting to see the Buddhas of the ten directions; with nothing to do, idly contemplating a piece of mind,' he grasped the key point. Chan Master Guang was amazed by this. After returning to Fujian, (the Chan master) visited Chan Master Foxincai of Gushan, as well as the elder Chan Masters Yue'an Guo of Dongchan and Lan'an Xu of Xichan. At that time, Chan Master Huian lived on Turtle Mountain, and the Chan master went to seek instruction. One night, while groping for a clean cloth, he suddenly had a great enlightenment. At dawn, he went to the abbot's room and presented a verse saying: 'The karma-consciousness is vast and boundless, originally without foundation. Last night at midnight, turning the head to look. A segment of spiritual light, originally revealed alone.' Chan Master Huian nodded in approval. Afterwards, he left the mountains and met Chan Master Yan Wan'an at Jianfu Temple, where he responded quickly and skillfully in the interview room. Chan Master Yan sternly said: 'This person from Fuzhou has been taught badly.' Not long after, (the Chan master) went to Meiyang to see Chan Master Dahui. Chan Master Dahui asked: 'What is Buddha?' The Chan master replied: 'Meeting face to face, there is nothing else.' Chan Master Dahui asked: 'How do you maintain (this state)?' The Chan master replied: 'Hungry'
來吃飯。困來打眠。既而隨慧北還。住育王。遷徑山。慧一日問。許多人入室。幾人道得著。幾人道不著。師曰。唯禋只管看。慧忽展手曰。我手何似佛手。師曰。天寒。且請和尚通袖。慧遽打一竹篦曰。且道。是賞你罰你。師遂以佛祖機緣。頌十數則呈慧。其世尊初生曰。撞出頭來早自錯。那堪開口更稱尊。當時若解深藏舌。免得閑愁到子孫。慧為擊節。后開法天臺真如。遷報恩。豫章上藍。吉州青原。
僧問。三聖道。我逢人則出。出則不為人。意旨如何。師曰。移華兼蝶至。曰興化道。我逢人則不出。出則便為人。又作么生。師曰。買石得云饒。
上堂。舉僧問雲門。樹凋葉落時如何。門曰。體露金風。師曰。雲門袖頭打領。腋下剜襟。不妨好手。子細看來。未免牽絲帶線。或問報恩樹凋葉落時如何。只向他道。來年更有新條在。惱亂春風卒未休。
上堂。拈拄杖曰。十方國土中。唯有一乘法。者個是橫泉拄杖子。那個是一乘法。卓一下曰。千峰勢倒岳邊止。萬派聲歸海上消。
宋光宗紹熙壬子六月示疾。十九日書偈曰。末後一句。覿面分付。擬議思量。世諦流佈。遂跏趺而逝。羅湖瑩仲溫。狀其行。
東林顏禪師法嗣
荊州府公安遁庵祖珠禪師
南平人。上堂。
【現代漢語翻譯】 現代漢語譯本： 來吃飯。困了就睡覺。之後跟隨慧北迴到育王寺，后又遷往徑山寺。慧北有一天問：『許多人進入禪室，有多少人能領悟到真諦，有多少人不能領悟？』禪師說：『唯禋（人名）只管看著。』慧北忽然張開手說：『我的手像佛手嗎？』禪師說：『天冷了，請和尚把手放在袖子里。』慧北隨即打了一下竹篦，說：『你說，這是賞你還是罰你？』禪師於是用佛祖的機緣，寫了十幾首頌呈給慧北，其中世尊（釋迦牟尼）初生時的一首說：『撞出頭來早就錯了，哪裡還敢開口自稱尊？當時如果懂得深藏舌頭，免得閑愁遺留給子孫。』慧北為此擊節讚賞。後來禪師在天臺真如寺開法，又遷往報恩寺、豫章上藍寺、吉州青原寺。
僧人問：『三聖（人名）說：我遇到人就出手，出手就不為人。』這話是什麼意思？禪師說：『移來花朵蝴蝶也跟著來了。』僧人又問：『興化（人名）說：我遇到人就不出手，出手就是為人。』又是什麼意思？禪師說：『買石頭卻意外得到雲彩的恩賜。』
禪師上堂說法，舉例說僧人問雲門（人名）：『樹木凋零葉子落下時如何？』雲門回答說：『體露金風。』禪師說：『雲門袖子打成領子，腋下挖個衣襟，不失為好手，仔細看來，未免牽絲帶線。』有人問報恩寺：『樹木凋零葉子落下時如何？』只管對他說：『來年還有新的枝條，擾亂春風終究不會停止。』
禪師上堂說法，拿起拄杖說：『十方國土中，唯有一乘法。』這個是橫泉的拄杖子，那個是一乘法？』用拄杖敲了一下說：『千峰的雄偉氣勢倒向嶽麓山邊停止，萬條河流的聲音歸於大海而消失。』
宋光宗紹熙壬子年（1192年）六月，禪師示現疾病，十九日寫下偈語說：『最後一句，當面交付。如果擬議思量，世俗的道理就會流佈。』於是結跏趺坐而逝。羅湖瑩仲溫記錄了他的事蹟。
東林顏禪師的法嗣
荊州府公安縣的遁庵祖珠禪師
南平人。上堂說法。
【English Translation】 English version: He came to eat. When sleepy, he would sleep. Afterwards, he followed Huibei back to Yuwang Temple, and later moved to Jingshan Temple. One day, Huibei asked, 'Of the many people who enter the meditation room, how many can understand the truth, and how many cannot?' The Zen master said, 'Weiyin (person's name) just keeps watching.' Suddenly, Huibei opened his hand and said, 'Is my hand like the Buddha's hand?' The Zen master said, 'It's cold, please put your hand in your sleeve, Venerable.' Huibei immediately struck with a bamboo staff and said, 'Tell me, is this a reward or a punishment for you?' Thereupon, the Zen master used the Buddha's opportunity to write more than a dozen hymns and presented them to Huibei, one of which, about the World Honored One (Sakyamuni) at his birth, said: 'To burst forth early is already a mistake, how can one dare to open one's mouth and call oneself the Honored One? If one had known to deeply conceal one's tongue at that time, one would have avoided leaving idle worries to one's descendants.' Huibei struck the table in admiration. Later, the Zen master opened the Dharma at Zhenru Temple in Tiantai, and then moved to Baoen Temple, Yuzhang Shanglan Temple, and Qingyuan Temple in Jizhou.
A monk asked, 'Sansheng (person's name) said, 'When I meet someone, I strike out; when I strike out, it is not for the person.' What is the meaning of this?' The Zen master said, 'Move the flowers, and the butterflies will follow.' The monk then asked, 'Xinghua (person's name) said, 'When I meet someone, I do not strike out; when I strike out, it is for the person.' What is the meaning of this?' The Zen master said, 'Buy stones and unexpectedly receive the gift of clouds.'
The Zen master ascended the hall to preach, citing the example of a monk asking Yunmen (person's name), 'What is it like when the trees wither and the leaves fall?' Yunmen replied, 'The body is exposed to the golden wind.' The Zen master said, 'Yunmen makes a collar from his sleeve and cuts a lapel under his arm, which is not bad for a good hand, but upon closer inspection, it is inevitable to have strings attached.' Someone asked Baoen Temple, 'What is it like when the trees wither and the leaves fall?' Just tell him, 'Next year there will be new branches, disturbing the spring breeze will not stop after all.'
The Zen master ascended the hall to preach, picked up his staff and said, 'In the ten directions of the country, there is only the One Vehicle Dharma.' This is the Hengquan staff, and that is the One Vehicle Dharma?' He struck the staff once and said, 'The majestic momentum of a thousand peaks falls to the side of Mount Yue, and the sound of ten thousand rivers returns to the sea and disappears.'
In the sixth month of the Renzi year (1192 AD) of the Shaoxi reign of Emperor Guangzong of the Song Dynasty, the Zen master manifested illness. On the nineteenth day, he wrote a verse saying, 'The last sentence, delivered face to face. If you deliberate and think, worldly principles will spread.' Then he sat in the lotus position and passed away. Luohu Yingzhongwen recorded his deeds.
The Dharma successor of Zen Master Yan of Donglin
Zen Master Dunan Zuzhu of Gongan County, Jingzhou Prefecture
A native of Nanping. Ascending the hall to preach.
不是心不是佛不是物。瀝盡野狐涎。趯翻山鬼窟。平田淺草里。打起焦尾大蟲。太虛寥廓中。放出遼天俊鶻。阿呵呵露風骨。等閑拈出衆人前。畢竟分明是何物。咄咄。
上堂。玉露垂青草。金風動白蘋。一聲寒雁叫。喚起未惺人。
汀州府報恩法演禪師
果州人。上堂。舉俱胝豎指因緣。頌曰。佳人睡起懶梳頭。把得金釵插便休。大抵還他肌骨好。不塗紅粉也風流。
杭州府凈慈肯堂彥充禪師
於潛盛氏子。幼依明空院出家。首參大愚宏智正堂大圓諸老。后聞東林示眾曰。我此間別無玄妙。祇有木札羹鐵釘飯。任汝咬嚼。師竊喜之。直造焉。陳所見。林曰。據汝見處。正坐在鑒覺中。師於是。遂將從前所得底。一時飏下。一日。聞僧舉南泉時人見此一株華如夢相似語。默有所覺。曰打草祇要蛇驚。次日入室。林問。那裡是巖頭密啟其意處。師曰。今日捉敗者老賊。林曰。達磨大師性命。在汝手裡。師擬開口。林攔胸一拳。師大悟。直得汗流浹背。點首自謂曰。臨濟道。黃檗佛法無多子。豈虛語邪。遂呈頌曰。為人須為徹。殺人須見血。德山與巖頭。萬里一條鐵。林然之。
住後上堂。世尊不說說。迦葉不聞聞。卓拄杖曰。水流黃葉來何處。牛帶寒鴉過遠村。
上堂。舉
【現代漢語翻譯】 現代漢語譯本 『不是心不是佛不是物。』（既不是心，也不是佛，也不是物。）徹底清除野狐禪的邪說，踢翻山鬼居住的洞穴。在平坦的田野和淺淺的草地裡，打起像焦尾琴一樣的大蟲。在空曠的太空中，放出像遼東的俊鶻一樣的鳥。啊呵呵，顯露出傲然的風骨，隨隨便便地拿出來展示在眾人面前。究竟這分明是什麼東西？咄咄！（表示驚異或斥責）
上堂開示：玉露滴在青草上，金色的秋風吹動白色的浮萍。一聲寒冷的雁叫，喚醒了尚未覺悟的人。
汀州府報恩法演禪師
法演禪師是果州（今四川南充）人。上堂開示時，引用了俱胝禪師豎一指的因緣。並作頌說：『佳人睡醒，懶得梳頭，隨便把金釵插上就休息了。大抵還是因為她天生麗質，不塗脂抹粉也風流。』
杭州府凈慈肯堂彥充禪師
彥充禪師是於潛（今浙江杭州市臨安區）盛氏之子。年幼時在明空院出家。最初參訪了大愚禪師、宏智正堂禪師、大圓禪師等前輩。後來聽到東林禪師開示說：『我這裡沒有什麼玄妙的東西，只有木札羹和鐵釘飯，任憑你們去咬嚼。』彥充禪師暗自高興，直接去拜訪東林禪師，陳述了自己的見解。東林禪師說：『根據你所見到的，正是坐在鑒覺之中。』彥充禪師於是將從前所得的全部放下。一天，聽到僧人引用南泉禪師『時人見此一株華如夢相似』的話，心中有所覺悟，說：『打草只要蛇驚。』第二天進入方丈室，東林禪師問：『哪裡是巖頭禪師秘密開示其意的地方？』彥充禪師說：『今天捉住了這個老賊。』東林禪師說：『達磨大師的性命，就在你手裡。』彥充禪師剛要開口，東林禪師攔胸一拳。彥充禪師大悟，頓時汗流浹背，點頭自語道：『臨濟禪師說，黃檗禪師的佛法沒有多少東西，難道是虛假的嗎？』於是呈上頌說：『為人就要徹底，殺人就要見血。德山禪師和巖頭禪師，萬里如同一條鐵。』東林禪師認可了他的見解。
住持寺院後上堂開示：世尊不說說，迦葉不聞聞。』（世尊說的不是真正的說，迦葉聽的也不是真正的聽。）拄著禪杖說：『水流黃葉從何處來？牛帶著寒鴉經過遙遠的村莊。』
上堂開示，引用了……
【English Translation】 English version 'Not mind, not Buddha, not thing.' Thoroughly drain the wild fox's saliva, overturn the mountain ghost's lair. In the flat fields and shallow grass, rouse the great worm like a burnt-tail zither. In the vast emptiness, release the swift falcon of Liaodong. Ah ha ha, reveal the proud spirit, casually present it before the crowd. After all, what exactly is this thing? Tut tut! (expressing surprise or rebuke)
Ascending the hall for instruction: Jade dew drips on the green grass, the golden wind stirs the white duckweed. A cry of a cold goose awakens those who are not yet enlightened.
Chan Master Fayan of Bao'en Monastery in Tingzhou Prefecture
Chan Master Fayan was a native of Guozhou (present-day Nanchong, Sichuan). When ascending the hall for instruction, he cited the story of Chan Master Jushi raising a finger. He composed a verse saying: 'A beautiful woman wakes up, too lazy to comb her hair, casually sticks a hairpin in it and rests. Generally, it is because she is naturally beautiful, and she is charming even without makeup.'
Chan Master Kentang Yanchong of Jingci Monastery in Hangzhou Prefecture
Chan Master Yanchong was the son of the Sheng family of Yuqian (present-day Lin'an District, Hangzhou, Zhejiang). He became a monk at Mingkong Monastery at a young age. He initially visited senior monks such as Chan Master Dayu, Chan Master Hongzhi Zhengdang, and Chan Master Dayuan. Later, he heard Chan Master Donglin say in his instruction: 'There is nothing mysterious here, only wooden tablet soup and iron nail rice, let you chew on it.' Chan Master Yanchong was secretly pleased and went directly to visit Chan Master Donglin, presenting his views. Chan Master Donglin said: 'According to what you have seen, you are sitting in the midst of discernment.' Chan Master Yanchong then put down all that he had previously gained. One day, he heard a monk quote Chan Master Nanquan's words, 'People see this flower as if in a dream,' and he had an awakening in his heart, saying: 'Startling the snake only requires disturbing the grass.' The next day, he entered the abbot's room, and Chan Master Donglin asked: 'Where is the place where Chan Master Yantou secretly revealed his meaning?' Chan Master Yanchong said: 'Today, I have caught this old thief.' Chan Master Donglin said: 'The life of Great Master Bodhidharma is in your hands.' Chan Master Yanchong was about to speak when Chan Master Donglin punched him in the chest. Chan Master Yanchong had a great awakening, and immediately sweat poured down his back. He nodded to himself and said: 'Chan Master Linji said that Chan Master Huangbo's Buddha-dharma does not have much, could it be false?' Then he presented a verse saying: 'To be a person, one must be thorough; to kill a person, one must see blood. Chan Master Deshan and Chan Master Yantou are like a single iron bar for ten thousand miles.' Chan Master Donglin approved of his view.
After residing in the monastery, he ascended the hall for instruction: 'The World-Honored One does not speak of speaking, Kashyapa does not hear of hearing.' (What the World-Honored One speaks is not true speaking, and what Kashyapa hears is not true hearing.) He held up his staff and said: 'Where do the flowing yellow leaves come from? The cow leads the cold crows past the distant village.'
Ascending the hall for instruction, citing...
雪峰示眾。盡大地是個解脫門。因甚把手拽不入。師曰。大小雪峰。話作兩橛。既盡大地是個解脫門。用拽作么。
上堂。一向與么去。法堂前草深一丈。一向與么來。腳跟下泥深三尺。且道。如何即是。三年逢一閏。雞向五更啼。
上堂。舉卍庵先師道。坐佛床斫佛腳。不敬東家孔夫子。卻向他鄉習禮樂。師曰。入泥入水即不無先師。爭奈寒蟬抱枯木。泣盡不回頭。卓拄杖曰。灼然有不回頭底。凈慈向升子里。禮汝三拜。
上堂。三世諸佛。無中說有。䕞𦿆拾花針。六代祖師。有里尋無。猿猴探水月。去此二途。如何話會。儂家不管興亡事。盡日和云占洞庭。
元庵受智者請。引座曰。南山有個老魔王。炯炯雙眸放電光。口似血盆呵佛祖。牙如劍樹罵諸方。幾度業風吹不動。吹得動云黃山畔。與嵩頭陀傅大士。一火破落戶。依舊孟八郎。賺他無限癡男女。開眼堂堂入鑊湯。忽有個衲僧出來道。既是善知識。為甚賺人入鑊湯。只向他道。非公境界。后示寂。塔于寺之南庵。
金華府智者元庵真慈禪師
潼川李氏子。初依成都正法出家。具戒后。聽講圓覺。至四大各離今者妄身當在何處畢竟無體實同幻化。因而有省。作頌曰。一顆明珠。在我者里。撥著動著。放光動地。歸以呈其
【現代漢語翻譯】 現代漢語譯本 雪峰禪師向大眾開示：整個大地就是一個解脫之門。為什麼還要用手拉拽，不肯進入呢？雪峰禪師說：大小雪峰，把話說成兩截了。既然整個大地都是解脫之門，還用得著拉拽嗎？
上堂說法：一直這樣過去，法堂前的草都有一丈深了。一直這樣過來，腳跟下的泥也有三尺深了。那麼，到底什麼是正確的呢？三年才逢一個閏月，雞在五更天啼叫。
上堂說法：引用卍庵（Wàn ān，禪師名）先師的話說：坐在佛的床上，卻要砍佛的腳；不尊敬本家的孔夫子（Kǒng fūzǐ），卻到別的地方學習禮樂。雪峰禪師說：陷入泥水之中，先師這樣做不是沒有道理。無奈的是寒蟬抱著枯木，哭盡了也不回頭。說完，拄著禪杖說：確實有不回頭的。凈慈禪師在升子里，向你禮拜三次。
上堂說法：三世諸佛（Sānshì zhū fó，指過去、現在、未來三世的一切佛），在沒有中說有，就像䕞𦿆（音kuǎi shā，草名）拾起花針一樣。六代祖師（Liù dài zǔshī，指禪宗六祖慧能），在有中尋找無，就像猿猴探取水中的月亮一樣。拋開這兩種途徑，又該如何領會呢？我才不管世間的興亡之事，整天和雲彩一起欣賞洞庭湖的景色。
元庵（Yuán ān，禪師名）禪師應智者寺的邀請，在引座時說：南山有個老魔王，炯炯有神的雙眼放出電光。口像血盆一樣呵斥佛祖，牙齒像劍樹一樣謾罵四方。幾次業風都吹不動他，卻能吹動云黃山邊的人，與嵩頭陀（Sōng tóutuó，人名）、傅大士（Fù dàshì，人名）一起，成為一夥破落戶，依舊是孟八郎（Mèng bā láng，人名）。欺騙了無數癡男怨女，睜著眼睛堂堂正正地進入鑊湯（huò tāng，地獄）。忽然有個僧人出來問道：既然是善知識，為什麼要欺騙人進入鑊湯？只對他說：這不是你所能理解的境界。後來元庵禪師圓寂，塔建在寺廟南邊的庵里。
金華府智者元庵真慈禪師
是潼川李氏的兒子。起初在成都正法寺出家。受戒后，聽講《圓覺經》。聽到『四大各離，今者妄身當在何處，畢竟無體，實同幻化』時，有所領悟。作頌說：一顆明珠，在我這裡。撥弄著，觸動著，放出光芒，震動大地。於是回去把自己的理解呈給他的
【English Translation】 English version Xuefeng addressed the assembly: The entire earth is a gate of liberation. Why do you pull with your hands and refuse to enter? The Master said: Big and small Xuefeng, you've split the matter in two. Since the entire earth is a gate of liberation, what's the use of pulling?
Ascending the hall: Going on like this, the grass in front of the Dharma hall will be a zhang (丈, a unit of length) deep. Coming on like this, the mud under your feet will be three chi (尺, a unit of length) deep. Tell me, what is right? A leap month comes once every three years, and the rooster crows at the fifth watch.
Ascending the hall: Citing the words of the late Master Wan'an (卍庵, a Chan master's name): 'Sitting on the Buddha's bed, yet chopping at the Buddha's feet; not respecting the Confucian Master (孔夫子, Kǒng fūzǐ) of one's own house, but going to other places to learn rituals and music.' The Master said: It's not without reason that the late Master entered the mud and water. But alas, like a cicada clinging to a withered tree, weeping until the end, it doesn't turn back. He struck his staff and said: Indeed, there are those who don't turn back. Chan Master Jingci bows to you three times in a sheng (升, a unit of volume).
Ascending the hall: The Buddhas of the three worlds (Sānshì zhū fó, referring to all Buddhas of the past, present, and future) speak of existence from non-existence, like picking up a flower needle with a kuǎi shā (䕞𦿆, a type of grass). The Sixth Patriarch (Liù dài zǔshī, referring to Huineng, the Sixth Patriarch of Zen Buddhism) seeks non-existence from existence, like a monkey trying to grasp the moon in the water. Leaving these two paths, how can we discuss the matter? I don't care about the rise and fall of the world, I spend all day with the clouds, contemplating Dongting Lake.
Zen Master Yuan'an (元庵, a Chan master's name) of Zhizhe Temple was invited. When he was being seated, he said: 'In the Southern Mountains, there is an old demon king, with bright eyes flashing lightning. His mouth is like a blood basin, scolding the Buddhas; his teeth are like sword trees, cursing in all directions. Several karmic winds cannot move him, but they can move the people by Yunhuang Mountain, and together with Tou Tuo of Song (Sōng tóutuó, a person's name) and Da Shi of Fu (Fù dàshì, a person's name), they become a band of outcasts, still like Meng Balang (Mèng bā láng, a person's name). They deceive countless foolish men and women, who openly enter the cauldron of boiling oil (huò tāng, hell).' Suddenly, a monk came out and asked: 'Since he is a good advisor, why does he deceive people into the cauldron of boiling oil?' He only said to him: 'This is not a realm you can understand.' Later, Zen Master Yuan'an passed away, and his pagoda was built in the hermitage south of the temple.
Zen Master Yuan'an Zhenci of Zhizhe Temple in Jinhua Prefecture
Was the son of the Li family of Tongchuan. He initially left home at Zhengfa Temple in Chengdu. After receiving the precepts, he listened to the 'Perfect Enlightenment Sutra'. When he heard 'The four great elements separate, where will this deluded body be? Ultimately, it has no substance, truly like an illusion,' he had an awakening. He composed a verse saying: 'A bright pearl, is right here with me. Touching it, moving it, it emits light, shaking the earth.' So he returned to present his understanding to his
師。師舉狗子無佛性話詰之。師曰。雖百千萬億公案。不出此頌也。其師以為不遜。乃叱出。師因南遊。至廬山圓通掛搭。時卍庵為西堂。為眾入室。舉僧問雲門。撥塵見佛時如何。門曰。佛亦是塵。師隨聲便喝。以手指胸曰。佛亦是塵。師復頌曰。撥塵見佛。佛亦是塵。問了答了。直下翻身。勸君更盡一杯酒。西出陽關無故人。又頌塵塵三昧曰。缽里飯桶裡水。別寶崑崙坐潭底。一塵塵上走須彌。明眼波斯笑彈指。笑彈指。珊瑚枝上清風起。卍庵深肯之。
成都府昭覺紹淵禪師
上堂。镕瓶盤釵釧作一金。攪酥酪醍醐成一味。直是主賓道合。內外安和。放行則細雨濛濛。把住則朔風凜凜。且道。放行為人好。把住為人好。復曰。等閑一似秋風至。無意涼人人自涼。
上堂。舉僧問雲門。樹凋葉落時如何。門曰。體露金風。師曰。雲門具逸群三昧。擊節叩關。向閃電光中。與人解粘去縛。不妨好手。細檢將來。大似與賊過梯。昭覺即不然。忽有問樹凋葉落時如何。只答他道。落霞與孤鶩齊飛。秋水共長天一色。
上堂。舉趙州初見南泉。問如何是道。泉曰。平常心是道。曰還假趣向也無。泉曰。擬向即乖。曰不擬爭知是道。泉曰。道不屬知。不屬不知。知是妄覺。不知是無記。若真達不疑之
【現代漢語翻譯】 現代漢語譯本 僧人問。禪師用『狗子無佛性』的話來詰問他。禪師說：『即使有一百千萬億個公案，也超不出這首偈頌的範圍。』他的老師認為他不遜順，就呵斥他離開。禪師於是南遊，到廬山圓通寺掛單。當時卍庵（萬庵，禪師名）擔任西堂，為大眾入室說法。卍庵舉雲門（雲門文偃，禪宗大師）的話說，『撥開塵土見到佛時，會怎麼樣？』雲門說：『佛也是塵土。』禪師隨聲便喝，用手指著胸口說：『佛也是塵土。』禪師又作偈頌說：『撥開塵土見到佛，佛也是塵土。問了答了，直接翻身。勸君更盡一杯酒，西出陽關無故人。』又作偈頌《塵塵三昧》說：『缽里是飯桶裡是水，別有珍寶在崑崙山底的深潭裡。一粒微塵上也能走動須彌山（須彌山，佛教中的聖山）。明眼的波斯人笑著彈指。笑著彈指，珊瑚枝上清風吹起。』卍庵深為讚賞。
成都府昭覺紹淵禪師
上堂說法。『熔化瓶、盤、釵、釧成為一樣的金子，攪拌酥酪和醍醐成為一種味道。』這正是主賓相合，內外安和的狀態。放開時如細雨濛濛，收住時如北風凜凜。那麼，放開為人好，還是收住為人好？又說：『等閑一似秋風至，無意涼人人自涼。』
上堂說法。舉僧人問雲門：『樹木凋零，葉子落下時，會怎麼樣？』雲門說：『體露金風。』禪師說：『雲門具有超逸的三昧（三昧，佛教中的一種定境），擊節叩關，在閃電般的光芒中，為人解開束縛。』不妨說是好手段。仔細檢查起來，很像是與賊人遞梯子。昭覺我卻不是這樣。如果有人問『樹木凋零，葉子落下時，會怎麼樣？』我只回答他說：『落霞與孤鶩齊飛，秋水共長天一色。』
上堂說法。舉趙州（趙州從諗，禪宗大師）初次拜見南泉（南泉普愿，禪宗大師）時，問：『什麼是道？』南泉說：『平常心是道。』趙州說：『還需要趨向追求嗎？』南泉說：『想要趨向就錯了。』趙州說：『不想要趨向，怎麼知道是道呢？』南泉說：『道不屬於知，也不屬於不知。知是妄覺，不知是無記。如果真正通達而不懷疑，』
【English Translation】 English version A monk questioned the master, using the saying 'A dog has no Buddha-nature' to challenge him. The master said, 'Even if there are hundreds of thousands of millions of koans, they do not go beyond this verse.' His teacher thought he was disrespectful and scolded him to leave. Thereupon, the master traveled south and stayed at Yuantong Temple on Mount Lu. At that time, Wan'an (Wan'an, name of the Zen master) was serving as the West Hall master, entering the room to teach the assembly. Wan'an raised Yunmen's (Yunmen Wenyan, a Zen master) words, saying, 'When the dust is brushed away and the Buddha is seen, what will it be like?' Yunmen said, 'The Buddha is also dust.' The master immediately shouted in response, pointing to his chest and saying, 'The Buddha is also dust.' The master then composed a verse, saying, 'Brushing away the dust to see the Buddha, the Buddha is also dust. The question is asked, the answer is given, directly turning around. I advise you to drink another cup of wine, for there will be no old friends west of Yangguan.' He also composed a verse, 'Samadhi of Dust upon Dust,' saying, 'In the bowl is rice, in the bucket is water, treasures are hidden at the bottom of Kunlun Mountain's deep pool. On a single speck of dust, Mount Sumeru (Mount Sumeru, a sacred mountain in Buddhism) can be walked upon. A clear-eyed Persian laughs and snaps his fingers. Laughing and snapping his fingers, a clear breeze rises on the coral branches.' Wan'an deeply appreciated it.
Zen Master Shaoyuan of Zhaojue Temple in Chengdu Prefecture
Entering the hall for a Dharma talk. 'Melting bottles, plates, hairpins, and bracelets into the same gold, mixing ghee and curd into one flavor.' This is precisely the state of host and guest being in harmony, inner and outer peace. When released, it is like drizzling rain; when held, it is like the biting north wind. So, is it better to release for the sake of others, or to hold for the sake of others? He further said, 'Casually, it is like the autumn wind arriving, unintentionally cooling people, yet people cool themselves.'
Entering the hall for a Dharma talk. He cited a monk asking Yunmen, 'When the trees wither and the leaves fall, what will it be like?' Yunmen said, 'The body reveals the golden wind.' The master said, 'Yunmen possesses an extraordinary samadhi (samadhi, a state of meditative absorption in Buddhism), striking the rhythm and knocking on the gate, in the lightning flash, freeing people from their bonds.' It may be said to be a good hand. Upon closer inspection, it is much like handing a ladder to a thief. I, Zhaojue, am not like that. If someone asks, 'When the trees wither and the leaves fall, what will it be like?' I will simply answer him, 'The sunset glow flies together with the lone duck, the autumn water shares the same color with the long sky.'
Entering the hall for a Dharma talk. He cited Zhaozhou (Zhaozhou Congshen, a Zen master) first meeting Nanquan (Nanquan Puyuan, a Zen master) and asking, 'What is the Dao?' Nanquan said, 'Ordinary mind is the Dao.' Zhaozhou said, 'Is it still necessary to strive towards it?' Nanquan said, 'Intending to strive is already a mistake.' Zhaozhou said, 'If one does not intend to strive, how can one know it is the Dao?' Nanquan said, 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is ignorance. If one truly understands and has no doubt,'
道。廓然如太虛空。無有障礙。師曰。奇怪趙州。雖是沙彌初學。一撥便轉。南泉如善射者發箭。箭箭中的。若不是趙州。也大難承當。是他便能向平常心是道處。撥轉關棙子。去卻胸中物。喪卻目前機。頭頭上明。物物上顯。信腳行信口道。等閑拈出。著著有出身之路。以何為驗。豈不見。僧問如何是祖師西來意。庭前柏樹子。萬法歸一。一歸何處。我在青州。作一領布衫重七斤。如何是趙州。東門西門南門北門。與人解粘去縛。抽釘拔楔。坐斷天下人舌頭。穿過天下人鼻孔。且不是饤斗底言語。排疊底章句。推人在死水裡。者個便是沙彌底樣子應當學。欲行千里。一步為初。白日青天。快著精彩。
徽州府簡上座
參大慧于徑山。時卍庵為首座。一日為眾入室。問師。一二三四五六七。明眼衲僧數不出。你試數看。師便喝。庵曰。七六五四三二一。你又作么生。師擬對。庵便打曰。你且莫亂道。師于言下有省。述偈曰。你且莫亂道。皮毛卓豎寒。只知梅子熟。不覺鼻頭酸。
頌狗子無佛性話曰。趙州老漢。渾無面目。言下乖宗。神號鬼哭。年僅三十而終。
蘇州府崑山資福遂翁處良禪師
山陰劉氏子。十三遊方。初為妙喜侍者。長從卍庵顏。為書記。能善文詞。人咸以良書記稱。
【現代漢語翻譯】 現代漢語譯本： 道，廓然就像太虛空一樣，沒有任何障礙。南泉禪師說：『奇怪啊，趙州（Zhaozhou，人名），雖然只是個剛入門的小沙彌，一撥就轉。』南泉（Nanquan，人名）就像一個善於射箭的人，發出的箭，箭箭中的。如果不是趙州（Zhaozhou），也難以承擔。他便能向平常心是道處，撥轉關捩子，去除胸中的事物，喪失眼前的機會，頭頭都明白，事物上都顯現。隨心而行，隨口而說，隨便拈出，處處都有出身之路。用什麼來驗證呢？難道沒見過嗎？僧人問：『如何是祖師西來意？』趙州（Zhaozhou）答：『庭前柏樹子。』又問：『萬法歸一，一歸何處？』趙州（Zhaozhou）答：『我在青州，做一件布衫重七斤。』如何是趙州（Zhaozhou）？趙州（Zhaozhou）是東門西門南門北門，與人解開束縛，拔出釘子，截斷天下人的舌頭，穿過天下人的鼻孔。且不是堆砌的言語，排列的章句，把人推到死水裡。這個便是沙彌的樣子應當學習。想要走千里路，第一步是開始。白日青天，要快速地展現精彩。
徽州府簡上座
在徑山參訪大慧禪師（Dahui Chanshi，人名）時，卍庵（Wan'an，人名）是首座。一天，卍庵（Wan'an）為大眾入室說法，問簡上座：『一二三四五六七，明眼的衲僧都數不出來，你試著數數看。』簡上座便喝了一聲。卍庵（Wan'an）說：『七六五四三二一，你又怎麼樣呢？』簡上座想要回答，卍庵（Wan'an）便打了他一下，說：『你且不要亂說。』簡上座在言語下有所領悟，寫了一首偈子說：『你且不要亂說，皮毛都豎起來了，只知道梅子熟了，不覺得鼻頭酸。』
頌狗子無佛性話：趙州（Zhaozhou）老漢，完全沒有面目。言語下違背了宗旨，神號鬼哭。年僅三十而終。
蘇州府崑山資福遂翁處良禪師
是山陰劉氏的兒子，十三歲開始遊方。最初是妙喜禪師（Miaoxi Chanshi，人名）的侍者，後來跟隨卍庵顏（Wan'an Yan，人名），擔任書記，擅長文詞。人們都稱他為良書記。
【English Translation】 English version: The Dao is vast and boundless, like the great void, without any obstructions. The master said, 'Strange is Zhaozhou (Zhaozhou, a person's name)! Although he is just a novice monk, he turns with a single push.' Nanquan (Nanquan, a person's name) is like a skilled archer, his arrows hitting the mark every time. If it weren't for Zhaozhou (Zhaozhou), it would be difficult to bear. He is able to turn the key at the place where the ordinary mind is the Dao, remove the things in his chest, lose the opportunities before his eyes, understand everything clearly, and manifest everything. He acts according to his heart, speaks according to his mouth, and casually picks things up, with a way out in everything. How can we verify this? Haven't you seen it? A monk asked, 'What is the meaning of the Patriarch's coming from the West?' Zhaozhou (Zhaozhou) replied, 'The cypress tree in front of the courtyard.' He also asked, 'All dharmas return to one, where does the one return?' Zhaozhou (Zhaozhou) replied, 'When I was in Qingzhou, I made a cloth shirt that weighed seven pounds.' What is Zhaozhou (Zhaozhou)? Zhaozhou (Zhaozhou) is the east gate, the west gate, the south gate, and the north gate, untying people's bonds, pulling out nails, cutting off the tongues of all people in the world, and piercing through the nostrils of all people in the world. It is not just piling up words or arranging sentences, pushing people into dead water. This is the appearance of a novice monk that should be learned. If you want to travel a thousand miles, the first step is the beginning. In broad daylight, quickly show your brilliance.
The Venerable Jian of Huizhou Prefecture
When he visited Dahui Chanshi (Dahui Chanshi, a person's name) at Jingshan, Wan'an (Wan'an, a person's name) was the head monk. One day, Wan'an (Wan'an) entered the room to give a Dharma talk to the assembly and asked Venerable Jian, 'One, two, three, four, five, six, seven, even clear-eyed monks cannot count them. Try to count them.' Venerable Jian shouted. Wan'an (Wan'an) said, 'Seven, six, five, four, three, two, one, what do you make of that?' Venerable Jian was about to answer, but Wan'an (Wan'an) hit him and said, 'Don't talk nonsense.' Venerable Jian had some understanding under the words and wrote a verse saying, 'Don't talk nonsense, the fur stands on end in the cold. You only know the plums are ripe, but you don't feel the sourness in your nose.'
Ode to the story of the dog having no Buddha-nature: Old man Zhaozhou (Zhaozhou) has no face at all. His words violate the principle, and the gods and ghosts cry. He died at the young age of thirty.
Chan Master Chu Liang, Sui Weng of Zifu Temple in Kunshan, Suzhou Prefecture
He was the son of the Liu family of Shanyin and began his pilgrimage at the age of thirteen. He was initially a attendant of Chan Master Miaoxi (Miaoxi Chanshi, a person's name), and later followed Wan'an Yan (Wan'an Yan, a person's name) as a secretary, excelling in writing. People called him Secretary Liang.
嘗居秀州法喜院。拈香為卍庵嗣。再歲。廬會稽海山。尤太常守臨海。起師領紫櫜。次領崑山薦嚴資福。淳熙丁未六月戊寅。以疾逝。遺言藏骨廬山智林寺。寺為卍庵與師所同建也。
西禪需禪師法嗣
福州府鼓山木庵安永禪師
閩縣吳氏子。弱冠為僧。首謁懶庵于雲門。一日入室。庵曰。不問有言。不問無言。世尊良久。不得向世尊良久處會。隨後便喝。師當下契悟。作禮曰。不因今日問。幾喪目前機。庵許之。師住後上堂。要明個事。須是具擊石火閃電光底手段。方能險峻巖頭。全身放舍。白雲深處。得大安居。如其覷地覓金針。直下腦門須迸裂。到者里。假饒見機而作。不犯鋒铓。全身獨脫。猶涉泥水。祇如本分全提一句。又作么生道。擊拂子曰。淬出七星光燦爛。倒拈天下任橫行。
上堂。舉睦州示眾曰。諸人未得個入處。須得個入處。既得個入處。不得忘卻老僧。師曰。恁么說話。面皮厚多少。木庵則不然。諸人未得個入處。須得個入處。既得個入處。直須飏下入處始得。
上堂。拈拄杖曰。臨濟小廝兒。未曾當頭道著。今日全身放憨。也要諸人知有。擲拄杖下座。
僧問。須彌頂上翻身倒卓時如何。師曰。未曾見毛頭星現。曰恁么則傾湫倒岳去也。師曰。莫亂做。
【現代漢語翻譯】 現代漢語譯本： 禪師曾經住在秀州法喜院。拈香儀式上被確立為卍庵（Wan'an，禪師名號）的繼承人。兩年後，在會稽海山結廬。尤太常擔任臨海的太守，邀請禪師主持紫櫜（Zi Gao，寺廟名）。之後又主持崑山薦嚴資福（Jianyan Zifu，寺廟名）。淳熙丁未年（1187年）六月戊寅日，因病去世。遺言將骨灰安葬在廬山智林寺，這座寺廟是卍庵和禪師共同建造的。 西禪需禪師的法嗣 福州府鼓山木庵安永禪師 閩縣吳氏之子。年輕時出家為僧。最初在雲門拜訪懶庵（Lan'an，禪師名號）。一天進入方丈室，懶庵說：『不問有言，不問無言，世尊良久。』（意思是：不問你說什麼，不問你不說什麼，世尊沉默了很久。）『不得向世尊良久處會。』（不要在世尊沉默的地方領會。）隨後便喝斥。禪師當下領悟，行禮說：『不因今日問，幾喪目前機。』（如果不是今天的提問，幾乎錯失了眼前的機會。）懶庵認可了他。禪師住持寺廟後上堂說法：『要明個事，須是具擊石火閃電光底手段。』（要明白這件事，必須具備如擊石火、閃電光一般的手段。）『方能險峻巖頭，全身放舍。』（才能在險峻的巖頭，全身心地放下。）『白雲深處，得大安居。』（在白雲深處，獲得大安寧。）『如其覷地覓金針，直下腦門須迸裂。』（如果像在地上尋找金針一樣，那麼腦門都要迸裂。）『到者里，假饒見機而作，不犯鋒铓，全身獨脫，猶涉泥水。』（到了這裡，即使能見機行事，不觸犯鋒芒，全身而退，仍然是身陷泥水。）『祇如本分全提一句，又作么生道？』（如果完全提起的這一句，又該怎麼說呢？）擊拂子說：『淬出七星光燦爛，倒拈天下任橫行。』（淬鍊出七星寶劍光芒燦爛，倒拿乾坤，任我橫行天下。） 上堂說法。舉睦州（Muzhou，地名）開示大眾說：『諸人未得個入處，須得個入處。』（各位還沒有得到入門之處，必須得到入門之處。）『既得個入處，不得忘卻老僧。』（既然得到了入門之處，不要忘記老僧。）禪師說：『恁么說話，面皮厚多少。』（這樣說話，臉皮有多厚。）『木庵則不然。』（木庵則不是這樣。）『諸人未得個入處，須得個入處。』（各位還沒有得到入門之處，必須得到入門之處。）『既得個入處，直須飏下入處始得。』（既然得到了入門之處，就必須拋下這個入門之處才行。） 上堂說法。拿起拄杖說：『臨濟（Linji，禪師名號）小廝兒，未曾當頭道著。』（臨濟這小傢伙，未曾直接點破。）『今日全身放憨，也要諸人知有。』（今天我全身心地展現憨態，也要讓各位知道有這麼回事。）扔下拄杖，走下座位。 有僧人問：『須彌（Xumi，山名）頂上翻身倒卓時如何？』（在須彌山頂上翻身倒立時如何？）禪師說：『未曾見毛頭星現。』（未曾見過毛頭星出現。）僧人說：『恁么則傾湫倒岳去也。』（這樣說來就是傾倒深潭，顛覆高山了。）禪師說：『莫亂做。』（不要胡來。）
【English Translation】 English version: The Chan master once resided at Faxi Temple in Xiuzhou. During the incense-offering ceremony, he was established as the successor of Wan'an (Chan master's name). Two years later, he built a hermitage on Mount Kuaiji. You Taichang, serving as the prefect of Linhai, invited the master to preside over Zi Gao (temple name). Later, he also presided over Jianyan Zifu (temple name) in Kunshan. In the sixth month of the Dingwei year of the Chunxi era (1187 AD), on the Wuyin day, he passed away due to illness. His last words were to bury his ashes at Zhilin Temple on Mount Lu, a temple co-founded by Wan'an and the master. Successor of Chan Master Xu of Xichan Chan Master Mu'an Anyong of Gushan Temple in Fuzhou Prefecture A son of the Wu family from Min County. He became a monk in his youth. He first visited Lan'an (Chan master's name) at Yunmen. One day, upon entering the abbot's room, Lan'an said, 'Not asking about speech, not asking about silence, the World-Honored One was silent for a long time.' 'Do not try to understand at the place where the World-Honored One was silent.' Then he shouted. The Chan master immediately realized and bowed, saying, 'If not for today's question, I would have almost lost the opportunity before my eyes.' Lan'an acknowledged him. After the Chan master took charge of the temple, he ascended the hall and said, 'To understand this matter, one must possess the means of striking a stone to produce sparks, like lightning.' 'Only then can one completely let go on the perilous cliff.' 'In the depths of the white clouds, one can attain great peace.' 'If one searches for a golden needle on the ground, one's brain will surely burst.' 'Arriving here, even if one acts according to the situation, avoids the sharp edge, and escapes unscathed, one is still wading through mud.' 'If the one sentence that is fully raised is asked, how should it be answered?' He struck the whisk and said, 'Tempered to produce the brilliant light of the Seven Stars, holding the universe upside down, I roam freely throughout the world.' Ascending the hall to preach. He cited Muzhou's (place name) instruction to the assembly: 'You have not yet attained an entry point, you must attain an entry point.' 'Having attained an entry point, do not forget this old monk.' The Chan master said, 'Speaking like that, how thick is your skin?' 'Mu'an is not like that.' 'You have not yet attained an entry point, you must attain an entry point.' 'Having attained an entry point, you must immediately discard that entry point.' Ascending the hall to preach. He picked up his staff and said, 'That little rascal Linji (Chan master's name) never directly pointed it out.' 'Today, I completely display my foolishness, and I want you all to know that there is such a thing.' He threw down the staff and descended from his seat. A monk asked, 'What is it like to turn upside down on the summit of Mount Sumeru (mountain name)?' The Chan master said, 'I have never seen the comet appear.' The monk said, 'In that case, it would be like overturning a deep pool and toppling a high mountain.' The Chan master said, 'Do not act recklessly.'
僧便喝。師曰。雷聲浩大。雨點全無。乾道癸巳八月卒。瘞骨于鼓山之西崦。
溫州府龍翔柏堂南雅禪師
上堂。瑞峰頂上。棲鳳亭邊。一杯淡粥相依。百衲矇頭打坐。二祖禮三拜依位而立。已是周遮。達磨老臊胡。分盡髓皮。一場狼籍。其餘之輩。何足道哉。柏堂恁么道。還免諸方檢責也無。拍繩床曰。洎合停囚長智。
上堂。大機貴直截。大用貴頓發。縱有嚙鏃機。一錘須打殺。何故。我王庫內。無如是刀。
上堂。紫蕨伸拳筍破梢。楊華飛盡綠陰交。分明西祖單傳句。黃栗留鳴燕語巢。者里見得。諦信得及。若約諸方。決定明窗下安排。龍翔門下。直是一槌槌殺。何故。不是與人難共住。大都緇素要分明。
福州府天王志清禪師
上堂。豎起拂子曰。只者個。天不能蓋。地不能載。遍界遍空。成團成塊。到者里。三世諸佛。向甚麼處摸索。六代祖師。向甚麼處提持。天下衲僧。向甚麼處名邈。除非自得自證。便乃敲唱雙行。雖然如是。未是衲僧行履處。且作么生是衲僧行履處。是非海里橫身入。豺虎叢中縱步行。
延平府劍門安分庵主
少與木庵同。肄業安國。后依懶庵。未有深證。辭謁徑山大慧。行次江干。仰瞻宮闕。聞街司喝侍郎來。釋然大悟。作偈曰
【現代漢語翻譯】 現代漢語譯本： 僧人便大喝一聲。禪師說：『雷聲浩大，雨點全無。』乾道癸巳年（1173年）八月圓寂，埋葬骨骸在鼓山的西邊山腳下。
溫州府龍翔柏堂南雅禪師
上堂說法。在瑞峰頂上，棲鳳亭邊，一杯清淡的粥互相依靠，身披百衲衣矇頭打坐。二祖慧可禮拜三拜后，依位而立，已經是多此一舉。達磨（Bodhidharma，禪宗始祖）這個老胡人，將髓、皮都分說盡了，真是一場狼藉。其餘那些人，又有什麼值得一提的呢？柏堂我這樣說，還能免得了各方禪師的詰難嗎？』拍打禪床說：『簡直是停囚長智啊。』
上堂說法。大機鋒貴在直截了當，大作用貴在頓然爆發。縱然有能咬斷箭頭的本領，也要一錘打死。為什麼？『我王庫內，無如是刀。』
上堂說法。紫色的蕨菜伸出拳頭，竹筍破梢而出，楊花飛盡，綠蔭交織。分明是西來的祖師單傳的語句，黃栗鳥鳴叫，燕子在巢中呢喃。在這裡見得，真實地相信，如果按照各方禪師的說法，決定是在明亮的窗下安排。龍翔門下，直接就是一錘錘殺。為什麼？『不是與人難共住，大都緇素要分明。』
福州府天王志清禪師
上堂說法。豎起拂塵說：『就這個，天不能覆蓋，地不能承載，遍及整個法界，充滿整個虛空，成為一個整體。到了這裡，過去、現在、未來三世諸佛，向什麼地方摸索？禪宗六代祖師，向什麼地方提持？天下的雲遊僧人，向什麼地方尋覓？除非自己證悟，才能敲唱並行。』雖然如此，還不是雲遊僧人應該行走的道路。那麼什麼是雲遊僧人應該行走的道路呢？『是非海里橫身入，豺虎叢中縱步行。』
延平府劍門安分庵主
年輕時與木庵（Bokuan，人名）一起，在安國寺學習。後來依止懶庵（Ranan，人名），但沒有深入的證悟。辭別去參謁徑山大慧（Dahui Zonggao，禪宗大師），走到江邊時，抬頭看到宮殿，聽到街上的人喝令侍郎到來，忽然大悟。作偈說：
【English Translation】 English version: The monk then shouted. The Master said, 'The thunder is loud, but there is no rain.' He passed away in the eighth month of the Gui Si year of the Qian Dao reign (1173), and his bones were buried at the western foot of Gushan Mountain.
Zen Master Nanya of Baitang, Longxiang Monastery, Wenzhou Prefecture
Entering the hall: 'On the summit of Ruifeng Peak, beside the Qifeng Pavilion, a cup of thin porridge sustains us, wearing patched robes and sitting in meditation. Huike (Huike, the Second Patriarch of Zen) made three bows and stood in his place, which was already superfluous. Bodhidharma (Bodhidharma, the First Patriarch of Zen), that old barbarian, has completely explained the marrow and skin, a truly chaotic scene. What are the rest worth mentioning?' Baitang says this, can he avoid the scrutiny of other Zen masters? Striking the meditation platform, he said, 'It's like prolonging imprisonment to increase wisdom.'
Entering the hall: 'Great function values directness, great application values suddenness. Even if you have the skill to bite off an arrowhead, you must kill it with one hammer. Why? 'In my king's treasury, there is no such knife.'
Entering the hall: 'Purple ferns stretch out their fists, bamboo shoots break through their sheaths, willow catkins fly away, and green shade intertwines. Clearly, it is the single transmission of the Western Patriarch, the yellow orioles sing, and swallows chatter in their nests. If you see it here, and truly believe it, if you follow the explanations of other Zen masters, it will definitely be arranged under a bright window. Under the gate of Longxiang, it is simply killing with one hammer after another. Why? 'It's not that it's difficult to live with others, but that monks and laypeople must be clearly distinguished.'
Zen Master Zhiqing of Tianwang Monastery, Fuzhou Prefecture
Entering the hall, he raised his whisk and said, 'Just this, heaven cannot cover it, earth cannot bear it, it pervades the entire dharma realm, filling the entire void, becoming a whole. Arriving here, where do the Buddhas of the three times (past, present, and future) grope? Where do the six generations of Zen patriarchs hold on? Where do the wandering monks of the world seek? Unless you realize it yourself, you can chant and sing in unison.' Although this is so, it is not the path that wandering monks should tread. So what is the path that wandering monks should tread? 'Enter the sea of right and wrong with your whole body, walk freely in the midst of jackals and tigers.'
Anfen Hermit of Jianmen, Yanping Prefecture
In his youth, he studied with Bokuan (Bokuan, a personal name) at Anguo Temple. Later, he relied on Ranan (Ranan, a personal name), but did not have deep realization. He bid farewell to visit Dahui Zonggao (Dahui Zonggao, a Zen master) of Jingshan Mountain. When he reached the riverbank, he looked up at the palace and heard the street officials shouting for the arrival of the vice minister, and he suddenly had a great enlightenment. He composed a verse, saying:
。幾年個事掛胸懷。問盡諸方眼不開。肝膽此時俱裂破。一聲江上侍郎來。遂徑回西禪。懶庵付以伽黎。后庵劍門。化被嶺表。學者從之。所作偈頌。走手而成。凡千餘首。盛行於世。
示眾。者一片田地。問汝諸人。且道。天地未分已前。在甚麼處。直下徹去。已是鈍置你不少。更若擬議思量。何啻白雲萬里。驀拈拄杖打散。
示眾。上至諸佛。下及眾生。性命總在山僧手裡。山僧有沒量罪過。還有檢點得出者么。卓拄杖一下曰。冤有頭債有主。良久。左右顧視曰。自出洞來無敵手。得饒人處且饒人。
示眾。十五日以前。天上有星皆拱北。十五日以後。人間無水不朝東。以前以後總拈卻。到處鄉談各不同。乃屈指曰。一二三四五六七八九十十一十二十三十四。諸兄弟。今日是幾。良久曰。本店買賣分文不賒。
東禪岳禪師法嗣
福州府鼓山宗逮禪師
上堂。世尊道。應如是知。如是見。如是信解。不生法相。遂喝曰。玉本無瑕卻有瑕。
杭州府徑山寓庵德灊禪師
興化人。初住徑山。至山門。彈指一下便入。
福州府鼓山石庵知玿禪師
僧問。坐斷雲山事已彰。可憐雲水自茫茫。今日石門通一線。端然衣錦便還鄉。且道。還鄉一曲。作么生唱。師
【現代漢語翻譯】 現代漢語譯本： 幾年來的事情一直掛在心懷。問遍各方，眼界依然沒有打開。肝膽此時都像要破裂一般，一聲『江上侍郎』傳來。於是直接回到西禪。懶庵禪師授予他伽黎（僧衣）。後來庵于劍門。教化普及嶺南一帶。學人紛紛追隨。所作的偈頌，信手拈來，總共有一千多首，在世間廣為流傳。
開示大眾：這一片田地，問問你們各位，且說，天地還沒有分開之前，它在什麼地方？直接徹悟下去，已經算是對你們不薄了。如果還要擬議思量，那就像白雲萬里一樣遙遠。隨即拿起拄杖打散。
開示大眾：上至諸佛（Buddha，覺悟者），下至眾生（sentient beings），性命總在山僧手裡。山僧有數不清的罪過，還有誰能檢查得出來嗎？用拄杖敲擊一下說：冤有頭，債有主。良久，左右環顧說：自從出洞以來沒有敵手，得饒人處且饒人。
開示大眾：十五日以前，天上的星星都拱衛著北極星。十五日以後，人間的水沒有不朝向東方的。以前以後全都拋開，到處鄉音各不相同。於是屈指說：一、二、三、四、五、六、七、八、九、十、十一、十二、十三、十四。各位兄弟，今天是多少號？良久說：本店買賣分文不賒欠。
東禪岳禪師的法嗣
福州府鼓山宗逮禪師
上堂：世尊（釋迦摩尼）說：『應如是知，如是見，如是信解，不生法相。』於是大喝一聲說：玉本來沒有瑕疵卻有了瑕疵。
杭州府徑山寓庵德灊禪師
興化人。最初住在徑山。到達山門，彈指一下就進去了。
福州府鼓山石庵知玿禪師
僧人問：坐斷雲山，事情已經彰顯，可憐雲水依然茫茫。今天石門開通一線，端然穿著錦衣便返回故鄉。請問，還鄉這一曲，要怎麼唱？師...
【English Translation】 English version: For several years, the matter has been on my mind. Having asked everywhere, my vision remains unopened. My heart and liver feel as if they are about to break, and then a voice says, 'Attendant Minister Jiang is coming!' Thereupon, I went straight back to Xichan. Abbot Lan'an bestowed upon me the Kasaya (monk's robe). Later, I established a hermitage at Jianmen. My teachings spread throughout the Lingnan region. Scholars followed me in droves. The verses I composed flowed effortlessly, totaling over a thousand, and were widely circulated in the world.
Instruction to the assembly: This piece of land, I ask you all, tell me, before heaven and earth were separated, where was it? To directly penetrate to the bottom is already not treating you badly. If you still want to deliberate and ponder, it will be as distant as ten thousand miles of white clouds. Immediately, I raise my staff and scatter it.
Instruction to the assembly: From the Buddhas (enlightened ones) above to sentient beings below, their lives are all in this mountain monk's hands. This mountain monk has countless sins, is there anyone who can find them out? I strike the staff once and say: Grievances have heads, debts have owners. After a long while, I look around and say: Since coming out of the cave, I have had no rivals. Where it is possible to forgive, then forgive.
Instruction to the assembly: Before the fifteenth day, all the stars in the sky revolve around the North Star. After the fifteenth day, all the water in the world flows towards the east. Discarding both before and after, the local customs are different everywhere. Then I count on my fingers: one, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, fourteen. Brothers, what day is it today? After a long while, I say: This shop's business does not offer credit.
The Dharma heir of Zen Master Dongchan Yue
Zen Master Zongdai of Gushan in Fuzhou Prefecture
Ascending the hall: The World Honored One (Shakyamuni Buddha) said: 'One should know thus, see thus, believe and understand thus, without giving rise to the appearance of Dharma.' Then he shouted: Jade originally has no flaws, yet it has flaws.
Zen Master Yu'an Deqian of Jingshan in Hangzhou Prefecture
A native of Xinghua. He first resided at Jingshan. Upon arriving at the mountain gate, he snapped his fingers and entered.
Zen Master Shi'an Zhishao of Gushan in Fuzhou Prefecture
A monk asked: Sitting firmly on Yun Mountain, the matter has already been revealed, but alas, the clouds and waters are still vast and boundless. Today, the Stone Gate opens a line, and I return to my hometown in brocade robes. May I ask, how should the tune of returning home be sung? The Master...
曰。罕遇知音。曰祇如未跨石門一句。作么生道。師曰。百雜碎。曰已跨石門。又作么生。師曰。依舊卻囫圇。曰直得大頂峰點頭。屴崱峰震動。師曰。未為分外。曰祇今晏國師撫掌呵呵大笑曰。幸得與老師相見也。師曰。不是冤家不聚頭。僧禮拜。師曰。放汝三十棒。
上堂。昔在東溪日。華開葉落時。幾擬以黃金。鑄作鐘子期。古人恁么道。大似焦桐掛壁。罕遇知音。白雲今日幸遇李深卿陳仲齡二知音到來。正值六合風清。萬籟俱息。不免再理朱弦。試彈一曲。橫按拄杖曰。諸人還聞么。聞即不無。且道。是何曲調。卓拄杖曰。太古希聲無限意。知音知后更誰知。
上堂。語是謗默是誑。不語不默。轉增虛妄。喝一喝。春風吹落桃李華。淡煙疏雨籠青嶂。頌趙州鎮州蘿蔔話曰。些兒活計口皮邊。點著風馳紫電旋。謾說鎮州蘿蔔大。何曾親見老南泉。
西禪凈禪師法嗣
福州府乾元鈍庵宗穎禪師
上堂。卓拄杖曰。性燥漢。祇在一槌。靠拄杖曰。伶俐人。不勞再舉。而今莫有伶俐底么。良久曰。比擬張麟。兔亦不遇。
興化府華嚴別峰云禪師
初住福州支提。次遷福泉華嚴。上堂。千種言萬般解。只要教君長不昧。且道。不昧個甚麼。喚作竹篦則觸。不喚作竹篦則背。
上堂。彌勒大士。朝入伽藍。暮成正覺。總似者般鈍漢。有甚用處。直饒隔山望見支提。雙童峰便回去。腳跟下好與三十。
上堂。舉真凈道。也無禪。也無道。也無玄。也無妙。快活須明者一竅。師曰。既無禪道。又無玄妙。甚處得者一竅。若有一竅可明。如何得快活去。諸人即今要得快活么。便下座。
上堂。過去諸如來。斯門已成就。是甚語話。現在諸菩薩。今各入圓明。誣人之罪。未來修學人。當依如是法。莫鈍置他好。其奈茫茫宇宙人無數。幾個男兒是丈夫。
福州府中濟無禪立才禪師
上堂。雪竇道。三分光陰二早過。靈臺一點不揩磨。貪生逐日區區去。喚不回頭爭奈何。雪竇老漢。顢顢頇頇。儱儱侗侗。更添三十年。也未會禪在。然雖如是。土曠人稀。試聽下個註腳。瞎卻摩醯三隻眼。南北東西路不分。千林落葉無人掃。獨自松門展腳眠。
上堂。舉趙州喫茶去話。師曰。趙州逢人喫茶。誰知事出急家。翻手作云作雨。順風撒土撒沙。引得洞山無意智。問佛也道三斤麻。
示眾。南海波斯持密咒。千言萬語少人知。春風一陣來何處。吹落桃華三四枝。
開善謙禪師法嗣
建寧府仙州山吳十三道人
每以己事叩諸禪宿。無所入。及開善
歸結茅附近。日勤參究。紹興庚申三月八日夜。釋然啟悟。占偈呈善曰。元來無縫罅。觸著便光輝。既是千金寶。何須彈雀兒。善答曰。啐地折時真慶快。死生凡聖盡平沉。仙州山下呵呵笑。月老風高萬古心。
續燈正統卷之十 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷十一
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十八世
育王光禪師法嗣
杭州府靈隱妙峰之善禪師
吳興劉氏子。世居彭城。上世皆登膴仕。師生紈綺中。資性高潔。年十三辭家。受業于德清齊政院。凡經論一見。輒了大意。謁諸方。參佛照于鄮山。于風幡話契旨。照贈以偈曰。今日與君通一線。斬釘截鐵起吾宗。嗣是入武康。結廬妙高峰下。十年後。分座雁山能仁。出世臺州慧因。遷洪福萬年諸剎。退居皋亭劉寺者又十年。復領明之瑞巖。蘇之萬壽。常之華藏。晚居靈隱。靈隱密邇行闕。輪蹄湊集。師掩戶。無所將迎。公卿貴人或見。但寒溫而已。僧問。如何是不入眾流句。師曰。烏龜鉆破壁。曰如何是體妙無私句。師曰。百疋馬中一頭驢。曰如何是瞬目揚眉句。師曰。花雨巖前石點頭。
問如何是奇特事。師曰。紫薇花下紫薇郎。
【現代漢語翻譯】 在歸結茅廬附近。每日勤奮參禪。紹興庚申年（1140年）三月八日夜，釋然開悟。作偈呈給善禪師說：『原來沒有一絲縫隙，觸碰便放出光輝。既然是千金之寶，何須用它來打麻雀呢？』善禪師回答說：『啐地一聲折斷時，真是痛快！生死凡聖全都歸於平靜。仙州山下呵呵大笑，月老風高，萬古不變的真心。』
《續燈正統》卷之十 卍新續藏第 84 冊 No. 1583 《續燈正統》
《續燈正統》卷十一
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十八世
育王光禪師法嗣
杭州府靈隱妙峰之善禪師
吳興劉氏之子，世代居住在彭城。祖上世代都做大官。禪師生長在富貴人家，天性高潔。十三歲時離開家，在德清齊政院學習。凡是經書論著，看一遍就能明白其中的大意。拜訪各方名師，在鄮山參拜佛照禪師，在『風幡』的公案中領悟了禪旨。佛照禪師贈送偈語說：『今日與你打通一線，斬釘截鐵地興起我的宗風。』之後進入武康，在妙高峰下結廬而居。十年後，在雁山能仁寺開講，出世于臺州慧因寺，后又遷往洪福寺、萬年寺等寺廟。退居皋亭劉寺后又過了十年，又主持明州的瑞巖寺、蘇州的萬壽寺、常州的華藏寺。晚年居住在靈隱寺。靈隱寺靠近皇宮，車馬喧囂。禪師閉門謝客，不作任何迎送。公卿貴人有時來拜見，也只是簡單地問候幾句。有僧人問：『如何是不入眾流句？』禪師說：『烏龜鉆破墻壁。』又問：『如何是體妙無私句？』禪師說：『百匹馬中有一頭驢。』又問：『如何是瞬目揚眉句？』禪師說：『花雨巖前石頭點頭。』
問：『如何是奇特事？』禪師說：『紫薇花下紫薇郎。』
【English Translation】 Near Guijie thatched cottage. Diligently engaged in Chan study daily. On the night of the eighth day of the third month in the Gengshen year of Shaoxing (1140), he suddenly attained enlightenment. He presented a verse to Zen Master Shan, saying: 'Originally there are no seams or gaps, touching it brings forth radiance. Since it is a treasure worth a thousand gold pieces, why use it to shoot sparrows?' Zen Master Shan replied: 'The moment it's crushed with a 'tsui' sound, it's truly delightful! Birth, death, the mundane, and the sacred all sink into tranquility. Below Xianzhou Mountain, a hearty laugh echoes, the old man of the moon and the high wind, an eternal heart.'
Continuation of the Lamp, Zhengtong Edition, Volume 10 卍 New Supplement to the Tripitaka, Volume 84, No. 1583, Continuation of the Lamp, Zhengtong Edition
Continuation of the Lamp, Zhengtong Edition, Volume 11
Compiled by Xing Tong, a Shramana of Putuo, Nanhai, Sichuan, Successor to the Ancestors
Linji School
Eighteenth Generation from Dajian
Dharma Successor of Zen Master Guang of Yuwang
Zen Master Shan of Miaofeng, Lingyin Temple, Hangzhou Prefecture
A son of the Liu family of Wuxing, whose family had lived in Pengcheng for generations. His ancestors had all held high official positions. The master grew up in a wealthy family, with a naturally noble character. At the age of thirteen, he left home and studied at the Qizheng Academy in Deqing. He would grasp the main idea of any sutra or treatise after reading it once. He visited various teachers and paid respects to Zen Master Fozhao on Mount Mao. He attained the essence of Chan in the 'wind and banner' story. Zen Master Zhao presented him with a verse, saying: 'Today I connect a line with you, cutting through nails and severing iron to revive my school.' Afterwards, he entered Wukang and built a hut at the foot of Miaogao Peak. Ten years later, he gave lectures at Nengren Temple on Yan Mountain, and emerged into the world at Huixin Temple in Taizhou. Later, he moved to Hongfu Temple and Wannian Temple. After retiring to Liu Temple in Gaoting for another ten years, he then presided over Ruiyan Temple in Mingzhou, Wanshou Temple in Suzhou, and Huazang Temple in Changzhou. In his later years, he resided at Lingyin Temple. Lingyin Temple was close to the imperial palace, with many carriages and horses passing by. The master closed his doors and did not receive guests. When dukes, ministers, and nobles occasionally visited, he would only exchange simple greetings. A monk asked: 'What is the phrase that does not enter the stream of the masses?' The master said: 'A turtle drills through a wall.' He asked: 'What is the phrase of embodying the subtle and without selfishness?' The master said: 'One donkey among a hundred horses.' He asked: 'What is the phrase of winking and raising eyebrows?' The master said: 'The stones nod their heads in front of the Flower Rain Cliff.'
Asked: 'What is a peculiar thing?' The master said: 'A crape myrtle official under the crape myrtle flowers.'
曰學人不會。師曰。三十年後。
上堂。應物現形。如水中月。信手拈來。一時漏泄。以拂子擊禪床左邊曰。者里是鑊湯爐炭。復擊右邊曰。者里是劍樹刀山。前面是觀音勢至。後面是文殊普賢。中間一著。還知落處么。又擊一擊曰。毗婆尸佛早留心。直至而今不得妙。
上堂。舉雲門普請搬柴次。乃拋下柴片曰。一大藏教。祇說者個。師曰。大小云門。只見錐頭利。不見鑿頭方。
上堂。談玄說妙事如麻。添得時人眼裡沙。赤骨律窮捱得入。潑狼潑賴是生涯。懸羊頭賣狗肉。吃官酒臥官街。笑倒籬根破草鞋。
示眾。久參高士。眼空四海。鼻孔撩天。見也見得親。說也說得親。行也行得親。用也用得親。只是未曾識老僧拄杖子在。何故。將成九仞之山。不進一簣之土。
師將示寂。澡身趺坐。書偈曰。來也如是。去也如是。來去一如。清風萬里。書畢而逝。實宋理宗端平乙未九月二十八日也。壽八十四。臘七十一。火浴。獲舍利無數。瘞于靈隱之西岡。
杭州府凈慈北澗居簡禪師
字敬叟。潼川龍氏子。世業儒。依邑廣福院得度。閱卍庵語有省。后參佛照。機契。追隨一十五年。出世臺之般若。遷報恩光孝。大參真西山。時為江東部使者。以東林力致。不可。乃退隱飛
【現代漢語翻譯】 現代漢語譯本： 學人說：『我不會。』 老師說：『三十年後你就會了。』 上堂說法。應物現形，就像水中的月亮。信手拈來，一時全部泄露。用拂子敲擊禪床左邊說：『這裡是鑊湯爐炭（地獄景象）。』 又敲擊右邊說：『這裡是劍樹刀山（地獄景象）。』 前面是觀音（觀世音菩薩）勢至（大勢至菩薩），後面是文殊（文殊菩薩）普賢（普賢菩薩）。中間這一著，還知道落腳之處嗎？』 又敲擊一下說：『毗婆尸佛（過去七佛之首）早就留心此事，直到如今也沒能得到妙處。』 上堂說法。舉雲門（雲門文偃禪師）普請搬柴這件事，於是拋下柴片說：『全部大藏經，只是說了這件事。』 老師說：『大小云門，只看到錐子的尖利，沒看到鑿子的方正。』 上堂說法。談玄說妙的事情多如麻，增添了世人眼裡的沙子。赤骨律窮（形容非常貧困）也要捱得進去，潑狼潑賴（形容無賴）才是生涯。懸羊頭賣狗肉，吃官酒臥官街。笑倒籬笆根旁的破草鞋。 開示大眾。久參的高士，眼空四海，鼻孔朝天。見也見得親切，說也說得親切，行也行得親切，用也用得親切。只是未曾認識老僧的拄杖子。為什麼呢？因為將要堆成九仞高的山，卻不肯再進一筐土。 老師將要圓寂，沐浴身體后跏趺而坐，寫下偈語說：『來也是這樣，去也是這樣。來去都是一樣，清風吹拂萬里。』 寫完就去世了。時間是宋理宗端平乙未年（1235年）九月二十八日。享年八十四歲，僧臘七十一年。火化后，得到無數舍利，埋葬在靈隱寺的西岡。 杭州府凈慈寺北澗居簡禪師 字敬叟，潼川龍氏之子，世代以儒學為業。在縣邑廣福院出家得度。閱讀卍庵（卍庵道顏禪師）的語錄後有所領悟。後來參拜佛照（佛照德光禪師），機緣相合。追隨他一十五年。出世在臺州的般若寺，遷往報恩光孝寺。大參真西山（真德秀），當時擔任江東部使者。用東林寺的力量來促成此事，但沒有成功。於是退隱飛
【English Translation】 English version: The student said, 'I don't know.' The teacher said, 'You will know after thirty years.' Entering the hall for Dharma talk. Responding to things, forms appear, like the moon in the water. Picking it up casually, everything is revealed at once. Striking the left side of the Zen bed with the whisk, he said, 'Here are cauldrons of boiling water and charcoal braziers (scenes of hell).' Then striking the right side, he said, 'Here are sword trees and knife mountains (scenes of hell).' In front are Guanyin (Avalokiteśvara Bodhisattva) and Shizhi (Mahāsthāmaprāpta Bodhisattva), behind are Wenshu (Mañjuśrī Bodhisattva) and Puxian (Samantabhadra Bodhisattva). In the middle of this, do you know where to land?' He struck again and said, 'Vipaśyin Buddha (the first of the seven past Buddhas) paid attention to this long ago, but even now has not attained the subtlety.' Entering the hall for Dharma talk. He cited the incident of Yunmen (Yunmen Wenyan) requesting everyone to carry firewood, and then threw down a piece of firewood, saying, 'The entire Great Treasury of Scriptures only speaks of this.' The teacher said, 'Big and small Yunmen, they only see the sharpness of the awl, but not the squareness of the chisel.' Entering the hall for Dharma talk. Discussing the mysteries and speaking of wonders is like a tangled mess, adding sand to the eyes of people. Even if you are utterly destitute, you must endure it. Being a rascal is your livelihood. Hanging a sheep's head to sell dog meat, drinking official wine and sleeping on official streets. Laughing so hard that the broken straw sandals fall apart by the root of the fence. Instructing the assembly. Those who have long practiced, lofty scholars, their eyes empty of the four seas, their nostrils facing the sky. They see it intimately, speak of it intimately, act intimately, and use it intimately. But they have never recognized the old monk's staff. Why? Because they are about to build a mountain nine fathoms high, but they won't add even one basket of earth. The teacher was about to pass away, bathed his body, and sat in the lotus position. He wrote a verse saying, 'Coming is like this, going is like this. Coming and going are the same, a clear breeze blows ten thousand miles.' After writing, he passed away. The date was the twenty-eighth day of the ninth month of the Yiwèi year (1235 AD) of Emperor Lizong of the Song Dynasty. He lived to be eighty-four years old, with seventy-one years as a monk. After cremation, countless śarīra were obtained and buried in the western hill of Lingyin Temple. Zen Master Jujian of Beijian, Jingci Temple, Hangzhou Prefecture His courtesy name was Jingsou, and he was a son of the Long family of Tongchuan, whose family had been engaged in Confucianism for generations. He was ordained at Guangfu Temple in the county. After reading the sayings of Wan'an (Wan'an Daoyan), he had some understanding. Later, he visited Fozhao (Fozhao Deguang), and their minds met. He followed him for fifteen years. He appeared in the world at Prajna Temple in Taizhou, and moved to Bao'en Guangxiao Temple. He greatly participated with Zhen Xishan (Zhen Dexiu), who was then serving as the envoy of Jiangdong. He used the power of Donglin Temple to facilitate this, but it was unsuccessful. So he retired to Fei
來峰北澗十年。故稱北澗。起應霅之鐵佛西余。常之顯慶碧雲。蘇之慧日。湖之道場。后奉旨遷凈慈寺。上堂。識得一。萬事畢。了事衲僧。一字不識。直饒恁么。未稱全提。禹力不到處。河聲流向西。
上堂。以大圓覺為我伽藍。身心安居平等性智。吃官酒臥官街。當處死當處埋。本來無位次。何用強安排。
上堂。舉密師伯與洞山。在餅店坐次。密于地上畫一圓相。謂洞山曰。把將去。山曰。拈將來。保寧勇曰。非但二老提不起。盡大地人。亦提不起。師曰。北澗敢道。保寧計窮力盡。
上堂。云巖二十年在藥山。只明此事。澄潭不許蒼龍蟠。趙州四十年不雜用心。除二時粥飯。是雜用心處。兔子何曾離得窟。
上堂。舉子湖一日入僧堂曰。有賊有賊。見一僧。便捉住曰。在者里。僧曰。不是。是某甲。湖托開曰。是即是。祇是汝不肯承當。師曰。子湖收處太危。放去太急。凈慈則不然。家賊難防。家財必喪。卓拄杖曰。只可錯捉。不可錯放。
上堂。先佛照道。棒頭撥著活衲僧。正法眼藏增高價。北澗則不然。棒頭撥著活衲僧。正法眼藏瓦解冰消。且道。與先佛照。是同是別。
舉世尊初生話。頌曰。一聲哇地便吒哩。突出如斯大闡提。此土西天起殃害。堂堂洗土不成泥
【現代漢語翻譯】 現代漢語譯本： 來峰禪師在北澗住了十年，所以被稱為北澗。他最初在應霅的鐵佛寺西邊的餘杭，常州的顯慶寺碧雲庵，蘇州的慧日寺，湖州的道場等地弘法。後來奉旨遷往凈慈寺。上堂開示：『識得一（萬法歸一），萬事畢。了事的衲僧（僧人），一字不識。即使這樣，還不能算是完全領悟。禹王的力量達不到的地方，河水依舊向西流淌。』
上堂開示：『以大圓覺（圓滿覺悟）作為我的伽藍（寺院），身心安住在平等性智（平等無差別的智慧）中。吃官府的酒，睡官府的街道，該在哪裡死就在哪裡埋。本來就沒有位次，何必強行安排。』
上堂開示：『舉密師伯與洞山禪師在餅店坐著。密師伯在地上畫了一個圓相（圓圈），對洞山禪師說：『拿走它。』洞山禪師說：『拈來。』保寧勇禪師說：『不僅這兩位老禪師提不起，整個大地的人，也提不起。』北澗禪師說：『北澗我敢說，保寧禪師已經計窮力盡了。』
上堂開示：『云巖禪師二十年在藥山，只爲了明白這件事。澄潭不許蒼龍盤踞。趙州禪師四十年不雜用心，除了二時粥飯（早晚吃飯）是雜用心處。兔子何曾離開過自己的窩。』
上堂開示：『舉子湖禪師一日進入僧堂說：『有賊有賊。』看見一個僧人，便捉住他說：『就在這裡。』僧人說：『不是，是我。』子湖禪師放開他說：『是即是，只是你不肯承認。』北澗禪師說：『子湖禪師收得太危險，放得太急。』凈慈禪師則不然，家賊難防，家財必喪。』卓拄杖說：『只可錯捉，不可錯放。』
上堂開示：『先佛照（過去的佛）照道，棒頭撥著活衲僧，正法眼藏（如來正法）增高價。』北澗禪師則不然，棒頭撥著活衲僧，正法眼藏瓦解冰消。且說，與先佛照，是同是別？』
舉世尊初生話。頌曰：『一聲哇地便吒哩，突出如斯大闡提。此土西天起殃害，堂堂洗土不成泥。』
【English Translation】 English version: Zen Master Laifeng lived in Beijian for ten years, hence the name Beijian. He initially propagated the Dharma in Tiefo Temple in Yingzha to the west of Yuhang, Xianqing Temple Biyun Nunnery in Changzhou, Huiri Temple in Suzhou, and the Daocheng in Huzhou. Later, he was ordered to move to Jingci Temple. Ascending the hall, he instructed: 'Recognize the One (the unity of all dharmas), and all matters are settled. A nāsā (monk) who has finished his affairs does not recognize a single word. Even so, it cannot be considered complete enlightenment. Where the power of Yu the Great cannot reach, the river still flows westward.'
Ascending the hall, he instructed: 'Take the Great Perfect Enlightenment (complete enlightenment) as my Sangharama (monastery), and the body and mind reside peacefully in the Sameness-knowing Wisdom (wisdom of equality without discrimination). Eat the government's wine and sleep on the government's streets; where you are supposed to die, be buried there. Originally, there is no position; why force an arrangement?'
Ascending the hall, he instructed: 'To illustrate, Zen Master Mishi and Zen Master Dongshan were sitting in a cake shop. Zen Master Mi drew a circle on the ground and said to Zen Master Dongshan, 'Take it away.' Zen Master Dongshan said, 'Pick it up.' Zen Master Baoningyong said, 'Not only can these two old Zen masters not pick it up, but all the people on earth cannot pick it up either.' Zen Master Beijian said, 'I, Beijian, dare to say that Zen Master Baoning has exhausted his plans and strength.'
Ascending the hall, he instructed: 'Zen Master Yunyan spent twenty years on Yaoshan, only to understand this matter. The clear pool does not allow the azure dragon to coil. Zen Master Zhao spent forty years without mixed intentions, except for the two times of congee and rice (morning and evening meals), which are mixed intentions. When has a rabbit ever left its burrow?'
Ascending the hall, he instructed: 'To illustrate, Zen Master Zihu entered the monks' hall one day and said, 'There are thieves! There are thieves!' Seeing a monk, he grabbed him and said, 'It's here!' The monk said, 'No, it's me.' Zen Master Zihu released him and said, 'It is, but you are unwilling to admit it.' Zen Master Beijian said, 'Zen Master Zihu's capture was too dangerous, and his release was too hasty.' Jingci is not like that; it is difficult to guard against domestic thieves, and domestic property will surely be lost.' He struck his staff and said, 'It is only permissible to arrest wrongly, not to release wrongly.'
Ascending the hall, he instructed: 'The past Buddha (past Buddhas) illuminates the path, and the staff strikes a living nāsā, increasing the value of the Eye-treasury of the True Dharma (Tathāgata's true Dharma).' Zen Master Beijian is not like that; the staff strikes a living nāsā, and the Eye-treasury of the True Dharma collapses and melts away. Tell me, is it the same or different from the past Buddha's illumination?'
To illustrate the story of the World Honored One's birth. A verse says: 'With a cry of 'wa', he immediately roared, protruding like such a great icchantika (one who has cut off the root of goodness). This land and the Western Heaven cause calamity, and the dignified washing of the earth does not turn into mud.'
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舉楞嚴六解一亡話。頌曰。六用無功信不通。一時分付與春風。篆煙一縷閑清晝。百鳥不來華自紅。宋理宗淳祐丙午春。示疾。索筆書偈。紙尾復書四月一日珍重六字。至期索浴罷。假寐而逝。壽八十三。臘六十二。葬全身於月堂昌塔側。遵遺命也。有北澗集十九卷。行世。
杭州府徑山浙翁如琰禪師
臺州周氏子。上堂。舉乾峰因僧問。十方薄伽梵。一路涅槃門。未審路頭在甚麼處。峰以拄杖畫一畫曰。在者里。僧請益雲門。門拈起扇子曰。扇子𨁝跳。上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。會么。師曰。唱愈高。和愈峻。還他二老。若是十方薄伽梵。一路涅槃門。總未踏著在。
上堂。拈拄杖曰。蔣山喚者個作拄杖子。諸人亦喚者個作拄杖子。還有緇素也無。闌干雖共倚。山色不同觀。
作維摩贊曰。毗耶示疾放憨癡。添得時人滿肚疑。不是文殊親勘破。者些毛病有誰知。
寧波府天童無際了派禪師
上堂。三五十五。月圓當戶。雖然匝地普天。要且秋毫不露。對景憑誰話此心。令人翻憶寒山子。
上堂。諸人十二時中。上來下去。折旋俯仰。起居問訊。瞞崇恩一點不得。只今坐立儼然。賓主交參。面面相睹。崇恩亦瞞諸人一點不得。既
【現代漢語翻譯】 現代漢語譯本： 拈出《楞嚴經》中關於六根解脫，一根解脫則全部解脫的話頭。頌詞說：『六根的作用都消失了，卻無法讓人信服。不如一時都交付給春風。篆香的煙縷在清閑的白晝飄散，百鳥不來，花兒自顧自地紅。』宋理宗淳祐丙午年（1256年）春天，浙翁如琰禪師示現疾病，索要筆墨書寫偈語，在紙尾又寫下『四月一日珍重』六個字。到了日期，他要求沐浴完畢，然後假寐而逝。享年八十三歲，僧臘六十二年。全身安葬在月堂昌塔旁邊，這是遵照他的遺命。有《北澗集》十九卷流傳於世。
杭州府徑山浙翁如琰禪師
臺州周氏之子。上堂說法時，拈出乾峰禪師因僧人提問而說法的故事。僧人問：『十方薄伽梵（Bhagavan，世尊），通往涅槃（Nirvana，寂滅）的道路只有一條。請問這條路在哪裡？』乾峰禪師用拄杖畫了一下說：『就在這裡。』僧人又去請教雲門禪師，雲門禪師拿起扇子說：『扇子𨁝跳，飛到三十三天（Trayastrimsa，欲界六天之一），撞著帝釋（Indra，帝釋天）的鼻孔。東海的鯉魚打一棒，下雨像盆潑一樣。』你們明白嗎？浙翁如琰禪師說：『唱得越高，和得越峻。還是他們二位老禪師厲害。如果真是十方薄伽梵，通往涅槃的道路，總還沒有踏著呢。』
上堂說法時，拈起拄杖說：『蔣山（地名）稱這個為拄杖子，諸位也稱這個為拄杖子。還有沒有其他稱呼呢？』雖然一起靠著欄桿，但看到的山色卻各不相同。
作《維摩贊》說：『維摩詰（Vimalakirti，佛教在家菩薩）示現疾病，顯得天真癡憨，增添了當時人們滿腹的疑惑。如果不是文殊菩薩（Manjusri，智慧的象徵）親自勘破，這些毛病有誰知道呢？』
寧波府天童無際了派禪師
上堂說法時說：『三五十五，月亮正圓對著門戶。雖然照遍大地普天之下，卻連秋毫也看不見。對著這景象向誰訴說此心呢？令人反而想起寒山子（Hanshan，唐代詩人）。』
上堂說法時說：『諸位一天十二個時辰中，上來下去，轉身低頭，起立問訊，沒有一點能瞞過崇恩。如今坐著站著，莊嚴的樣子，賓主互相參與，面面相對。崇恩也沒有一點能瞞過諸位。既然如此』
English version: Nailing the case of six senses liberation and one liberation in Shurangama Sutra. The verse says: 'The function of the six senses disappears without convincing anyone. It's better to entrust them to the spring breeze. The smoke of incense drifts in the quiet daytime, the birds do not come, and the flowers bloom red on their own.' In the spring of the Bingwu year (1256) of the Chunyou reign of Emperor Lizong of the Song Dynasty, Zen Master Zheweng Ruyan showed signs of illness, requested pen and ink to write a verse, and added the words 'Take care on April 1st' at the end of the paper. On the appointed day, he requested to bathe, then passed away in a nap. He lived to the age of eighty-three, with sixty-two years as a monk. His whole body was buried next to the Chang Pagoda in Yuetang, following his will. There are nineteen volumes of the 'Beijian Collection' circulating in the world.
Zen Master Zheweng Ruyan of Jingshan, Hangzhou Prefecture
A son of the Zhou family in Taizhou. During the Dharma talk, he cited the story of Zen Master Qianfeng's teaching in response to a monk's question. The monk asked: 'The Bhagavan (Bhagavan, World-Honored One) of the ten directions, there is only one path to Nirvana (Nirvana, extinction). Where is this path?' Zen Master Qianfeng drew a line with his staff and said: 'It is here.' The monk then went to consult Zen Master Yunmen, who picked up a fan and said: 'The fan jumps up, flies to the Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm), and bumps into Indra's (Indra, Lord Shakra) nostril. A carp in the East Sea is struck with a stick, and the rain pours down like a basin.' Do you understand? Zen Master Zheweng Ruyan said: 'The higher the singing, the steeper the harmony. It's still those two old Zen masters who are powerful. If it is truly the Bhagavan of the ten directions, the path to Nirvana, they haven't stepped on it yet.'
During the Dharma talk, he picked up his staff and said: 'Jiangshan (place name) calls this a staff, and you all call this a staff. Are there any other names for it?' Although we lean on the railing together, the mountain scenery we see is different.
He composed 'Ode to Vimalakirti': 'Vimalakirti (Vimalakirti, a Buddhist lay bodhisattva) shows illness, appearing innocent and foolish, adding to the doubts in people's minds at the time. If it weren't for Manjusri Bodhisattva (Manjusri, symbol of wisdom) personally investigating, who would know these faults?'
Zen Master Wuji Liaopai of Tiantong, Ningbo Prefecture
During the Dharma talk, he said: 'The fifteenth of the third month, the moon is round and facing the door. Although it shines all over the earth, not even the tip of an autumn hair can be seen. Who can I talk to about this mind in the face of this scene? It makes one think of Hanshan (Hanshan, Tang Dynasty poet).'
During the Dharma talk, he said: 'All of you, in the twelve hours of the day, going up and down, turning and bowing, standing up and inquiring, cannot hide anything from Chongen. Now sitting and standing, in a solemn manner, guests and hosts participating, face to face. Chongen cannot hide anything from you either. Since this is the case'
【English Translation】 English version: Nailing the case of six senses liberation and one liberation in Shurangama Sutra. The verse says: 'The function of the six senses disappears without convincing anyone. It's better to entrust them to the spring breeze. The smoke of incense drifts in the quiet daytime, the birds do not come, and the flowers bloom red on their own.' In the spring of the Bingwu year (1256) of the Chunyou reign of Emperor Lizong of the Song Dynasty, Zen Master Zheweng Ruyan showed signs of illness, requested pen and ink to write a verse, and added the words 'Take care on April 1st' at the end of the paper. On the appointed day, he requested to bathe, then passed away in a nap. He lived to the age of eighty-three, with sixty-two years as a monk. His whole body was buried next to the Chang Pagoda in Yuetang, following his will. There are nineteen volumes of the 'Beijian Collection' circulating in the world.
Zen Master Zheweng Ruyan of Jingshan, Hangzhou Prefecture
A son of the Zhou family in Taizhou. During the Dharma talk, he cited the story of Zen Master Qianfeng's teaching in response to a monk's question. The monk asked: 'The Bhagavan (Bhagavan, World-Honored One) of the ten directions, there is only one path to Nirvana (Nirvana, extinction). Where is this path?' Zen Master Qianfeng drew a line with his staff and said: 'It is here.' The monk then went to consult Zen Master Yunmen, who picked up a fan and said: 'The fan jumps up, flies to the Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm), and bumps into Indra's (Indra, Lord Shakra) nostril. A carp in the East Sea is struck with a stick, and the rain pours down like a basin.' Do you understand? Zen Master Zheweng Ruyan said: 'The higher the singing, the steeper the harmony. It's still those two old Zen masters who are powerful. If it is truly the Bhagavan of the ten directions, the path to Nirvana, they haven't stepped on it yet.'
During the Dharma talk, he picked up his staff and said: 'Jiangshan (place name) calls this a staff, and you all call this a staff. Are there any other names for it?' Although we lean on the railing together, the mountain scenery we see is different.
He composed 'Ode to Vimalakirti': 'Vimalakirti (Vimalakirti, a Buddhist lay bodhisattva) shows illness, appearing innocent and foolish, adding to the doubts in people's minds at the time. If it weren't for Manjusri Bodhisattva (Manjusri, symbol of wisdom) personally investigating, who would know these faults?'
Zen Master Wuji Liaopai of Tiantong, Ningbo Prefecture
During the Dharma talk, he said: 'The fifteenth of the third month, the moon is round and facing the door. Although it shines all over the earth, not even the tip of an autumn hair can be seen. Who can I talk to about this mind in the face of this scene? It makes one think of Hanshan (Hanshan, Tang Dynasty poet).'
During the Dharma talk, he said: 'All of you, in the twelve hours of the day, going up and down, turning and bowing, standing up and inquiring, cannot hide anything from Chongen. Now sitting and standing, in a solemn manner, guests and hosts participating, face to face. Chongen cannot hide anything from you either. Since this is the case'
然彼此不相瞞。為甚麼自作障礙。喝一喝曰。因風吹火。用力不多 上堂。昨夜安排一段禪。天明起來都忘卻。而今打鼓眾云臻。對面臨時旋捏合。乃回顧侍者曰。記取者一著。
佛涅槃上堂。釋迦老子。昔向今辰。入大寂定。堪笑天下叢林。刻舟求劍。二千餘年。區區不已。崇恩今日不動神機。捩轉瞿曇鼻孔。不圖打草驚蛇。只要大家相見。汝等諸人。各宜子細觀瞻。莫教錯過。遂合掌曰。不審不審。
上堂。佛法在你日用處。在你著衣吃飯處。在你語言酬酢處。在你行住坐臥處。在你屙屎送尿處。擬心思量。便不是了也。咄。啼得血流無用處。不如緘口過殘春。
題郁山主像贊曰。䇿蹇溪橋蹉跌時。誤將踠豆作真珠。兒曹不解藏家醜。笑倒楊岐老古錐。
福州府東禪性空智觀禪師
上堂。舉僧問鹽官。如何是本身盧舍那。官曰。與老僧。過凈瓶來。僧將凈瓶至。官曰。卻安舊處著。僧再問。官曰。古佛過去久矣。師曰。盲者難以與乎文彩。聵者難以與乎音聲。者僧既不薦來機。鹽官只成虛設。雲門道。無朕跡。扶鹽官不起。雪竇道。直得一手指天。一手指地。爭得無。也扶鹽官不起。以拂子畫一畫曰。前來葛藤。一時畫斷。且道。如何是本身盧舍那。擲拂子下座。
上堂。
【現代漢語翻譯】 現代漢語譯本 然而彼此之間不應互相隱瞞，為何要自己設定障礙？（停頓一下）呵！就像因風吹火，並不需要花費太多力氣。
上堂開示：昨夜安排好了一段禪法，天亮醒來全都忘記了。如今敲響法鼓，大眾雲集於此，只能臨場隨機應變了。於是回頭對侍者說：記住這一著。
佛涅槃上堂開示：釋迦老子（Śākyamuni，佛教創始人），過去在今天這個時刻，進入了大寂滅的禪定狀態。可笑的是天下的叢林，都在刻舟求劍，兩千多年來，還在徒勞地追尋。崇恩我今天不用尋常的手段，而是要扭轉瞿曇（Gautama，釋迦牟尼的姓氏）的鼻孔，不料想卻打草驚蛇，只是希望能夠和大家相見。你們各位，都應該仔細地觀察，不要錯過了。於是合掌說：不審！不審！（意為不敢確定，請大家仔細辨別）
上堂開示：佛法就在你每天的日常生活中，在你穿衣吃飯的時候，在你與人交談應酬的時候，在你行走坐臥的時候，在你大小便的時候。如果用心思去思量，那就不是佛法了。咄！即使啼哭得血流滿面也沒有用處，不如閉口不言，度過這殘餘的春天。
題郁山主像贊：拄著枴杖走在溪橋上，步履蹣跚的時候，錯誤地把豌豆當成了真珠。小孩子們不明白家醜不可外揚，都笑倒了楊岐（Yángqí，禪宗大師）這個老古錐（lǎogǔzhuī，指老朽之人）。
福州府東禪性空智觀禪師
上堂開示：舉例說有僧人問鹽官（Yánguān，禪宗大師）：『如何是本身盧舍那（Vairocana，報身佛）？』鹽官回答說：『把凈瓶拿給老僧。』僧人拿來凈瓶，鹽官說：『放回原來的地方。』僧人再次發問，鹽官說：『古佛已經過去很久了。』智觀禪師說：盲人難以欣賞美麗的色彩，耳聾的人難以聽到動聽的聲音。這個僧人既然不明白鹽官的用意，鹽官的回答也只是白費力氣。雲門（Yúnmén，禪宗大師）說：『沒有絲毫痕跡，也扶不起鹽官。』雪竇（Xuědòu，禪宗大師）說：『即使直指天地，又怎能說沒有呢？』也扶不起鹽官。』於是用拂塵畫了一下說：『前面的葛藤（géteng，比喻糾纏不清的事務），一時全部斬斷。』那麼，如何是本身盧舍那？』將拂塵一扔，走下座位。
【English Translation】 English version However, we should not hide anything from each other. Why create obstacles for ourselves? (Pause) Ha! It's like blowing on a fire; it doesn't take much effort.
Entering the Hall for Instruction: Last night, I arranged a piece of Chan (Zen) teaching, but I forgot it all when I woke up this morning. Now, the Dharma drum is sounded, and the assembly gathers here, so I can only improvise on the spot. Then, turning to the attendant, he said: 'Remember this move.'
Entering the Hall on the Nirvana of the Buddha: Śākyamuni (the founder of Buddhism), in the past, at this very moment, entered the great samadhi of extinction. It is laughable that the monasteries all over the world are like carving a sword on a boat to find it later, still pursuing it in vain for over two thousand years. I, Chong'en, today will not use ordinary means, but will twist the nose of Gautama (Śākyamuni's family name), unexpectedly startling the snake in the grass, just hoping to meet with everyone. All of you should carefully observe and not miss it.' Then, joining his palms, he said: 'I am not sure! I am not sure! (meaning I dare not be certain, please discern carefully)'
Entering the Hall for Instruction: The Buddha-dharma is in your daily life, in your wearing clothes and eating food, in your conversations and interactions, in your walking, standing, sitting, and lying down, in your urinating and defecating. If you try to contemplate it with your mind, then it is not the Buddha-dharma. Bah! Crying until blood flows is useless; it is better to keep silent and pass the remaining spring.
Inscription on a Portrait of Abbot Yu: When walking with a cane on the stream bridge, stumbling and staggering, he mistakenly took a pea for a pearl. The children do not understand that family scandals should not be exposed, and they all laugh at old Yángqí (a Chan master), the old fool (lǎogǔzhuī, refers to a senile person).
Chan Master Xingkong Zhiguan of Dongchan Temple in Fuzhou Prefecture
Entering the Hall for Instruction: For example, a monk asked Yánguān (a Chan master): 'What is the Dharmakaya Vairocana (the Sambhogakāya Buddha) itself?' Yánguān replied: 'Bring the water bottle to this old monk.' The monk brought the water bottle, and Yánguān said: 'Put it back in its original place.' The monk asked again, and Yánguān said: 'The ancient Buddha has passed away long ago.' Chan Master Zhiguan said: 'It is difficult for the blind to appreciate beautiful colors, and difficult for the deaf to hear pleasant sounds. Since this monk did not understand Yánguān's intention, Yánguān's answer was just a waste of effort. Yúnmén (a Chan master) said: 'Without any trace, he cannot lift Yánguān up.' Xuědòu (a Chan master) said: 'Even if pointing directly to heaven and earth, how can one say there is nothing?' He also cannot lift Yánguān up.' Then, he drew a line with the whisk and said: 'The previous entanglements (géteng, a metaphor for complicated matters) are all cut off at once.' So, what is the Dharmakaya Vairocana itself?' He threw the whisk down and stepped down from the seat.
舉寶壽開堂日。三聖推出一僧話。師曰。眾中商量道。三聖有奔流度刃之作。向平地上涌波瀾。寶壽用疾焰過風之機。向虛空里轟霹靂。二老各出一隻手。扶豎臨濟正法眼藏。與么說話。要作臨濟兒孫且緩緩。東禪道。蚊子如何擎大柱。藕絲焉可系須彌。若是臨濟正法眼藏。端的向二人邊滅卻。
湖州府上方樸翁義铦禪師
天資奇逸。辯博無礙。上堂。舉僧問趙州。狗子還有佛性也無。州曰無。頌曰。狗子佛性無。還他大丈夫。是非雖入耳。壁上掛葫蘆。贊達磨像曰。一言已出駟難追。賴得君王放過伊。楊子江心航折葦。浪頭何似問頭危。
寧波府育王空叟宗印禪師
西蜀人。初住湖州崇先保壽。僧問。如何是本來身。師曰。風吹日炙。曰意旨如何。師曰。釘釘膠粘。
上堂。大道坦然。離名離相。刬除則失旨。建立則乖宗。從上佛祖。古今知識。顯大機彰大用。儘是關空鎖夢。過犯彌天。印上座。裂破面皮。還免得么。良久。拍禪床曰。不入驚人浪。難逢稱意魚。
上堂。二由一有。一亦莫守。平地上死人無數。一心不生。萬法無咎。屎窖里頭出頭沒。孤迥迥峭巍巍。華須連夜發。莫待曉風吹。
上堂。鐵崑崙兒吃一攧。南海波斯舞不輟。夜半失卻攔腰帛。笑倒東村王
【現代漢語翻譯】 現代漢語譯本： 寶壽開堂之日，三聖推出一位僧人說話。寶壽禪師說：『各位同參道友商量說，三聖有奔流度刃（形容文辭犀利，如刀刃般鋒利）之作，好比在平地上掀起波瀾。寶壽則運用疾焰過風（形容速度極快，如火焰掠過風中）的機鋒，猶如在虛空中轟響霹靂。』這兩位老禪師各自伸出一隻手，扶持樹立臨濟宗的正法眼藏（指正確的佛法見地）。如果這樣說話，想要做臨濟的子孫，還需慢慢來。東禪說：『蚊子如何能舉起大柱子？藕絲怎能繫住須彌山（佛教中的聖山）？』如果是臨濟正法眼藏，確實應該在這二人處滅卻。 湖州府上方樸翁義铦禪師 天資奇特，辯才無礙。上堂時，舉例說有僧人問趙州禪師：『狗子還有佛性嗎？』趙州禪師回答：『無。』並作頌說：『狗子佛性無，還他大丈夫。是非雖入耳，壁上掛葫蘆。』贊達磨（菩提達摩，禪宗初祖）像時說：『一言已出駟難追，賴得君王放過伊。楊子江心航折葦，浪頭何似問頭危。』 寧波府育王空叟宗印禪師 西蜀（指四川）人。最初住在湖州崇先保壽寺。有僧人問：『如何是本來面目？』禪師回答：『風吹日曬。』僧人問：『這句話是什麼意思？』禪師回答：『釘釘膠粘。』 上堂時說：『大道坦然，離名離相。剷除則失去宗旨，建立則違背宗門。』從上以來的佛祖，古今的知識分子，顯現大機大用，全是關空鎖夢，過犯彌天。印上座，裂破面皮，還能免得了么？』良久，拍禪床說：『不入驚人浪，難逢稱意魚。』 上堂時說：『二由一有，一亦莫守。平地上死人無數。一心不生，萬法無咎。屎窖里頭出頭沒，孤迥迥峭巍巍。華須連夜發，莫待曉風吹。』 上堂時說：『鐵崑崙兒吃一跤，南海波斯舞不輟。夜半失卻攔腰帛，笑倒東村王。』
【English Translation】 English version: On the day of Baoshou's opening ceremony, Sansheng presented a monk to speak. The Master (Baoshou) said, 'The assembly discusses that Sansheng has the work of 'rushing torrents and crossing blades' (形容文辭犀利，如刀刃般鋒利), like stirring up waves on flat ground. Baoshou uses the opportunity of 'swift flames passing through the wind' (形容速度極快，如火焰掠過風中), like thunder roaring in the void.' These two old masters each extended a hand to support and establish the Linji (Rinzai) sect's Eye-Treasury of the True Dharma (指正確的佛法見地). If speaking like this, wanting to be a descendant of Linji, take your time. Dongchan said, 'How can a mosquito lift a large pillar? How can lotus silk tie Mount Sumeru (佛教中的聖山)?' If it is the Linji Eye-Treasury of the True Dharma, it should indeed be extinguished at these two masters' place. Zen Master Yi Xian of Shangfang Pu Weng in Huzhou Prefecture With extraordinary talent and unobstructed eloquence, in his sermon, he cited a monk asking Zen Master Zhaozhou, 'Does a dog have Buddha-nature?' Zhaozhou replied, 'No.' And composed a verse saying, 'The dog's Buddha-nature is none, returning him to a great man. Though right and wrong enter the ear, hang the gourd on the wall.' Praising the image of Bodhidharma (菩提達摩，禪宗初祖), he said, 'Once a word is spoken, a team of horses cannot catch it; fortunately, the king let him go. A reed broken in the heart of the Yangtze River, how is the danger of the wave compared to the danger of the question?' Zen Master Zongyin, the Old Man of Kongsou at Yuwang Temple in Ningbo Prefecture A person from Western Shu (指四川). Initially residing at Chongxian Baoshou Temple in Huzhou. A monk asked, 'What is the original face?' The Master said, 'Wind blows, sun scorches.' The monk asked, 'What is the meaning of this?' The Master said, 'Nailing and gluing.' In his sermon, he said, 'The Great Way is open and clear, apart from names and forms. Eradicating it loses the purpose, establishing it violates the sect. The Buddhas and ancestors from above, the knowledgeable ones of ancient and modern times, manifesting great function and great use, are all locking emptiness and dreaming, transgressions filling the sky. Abbot Yin, tear your face, can you still avoid it?' After a long silence, he struck the Zen bed and said, 'Without entering startling waves, it's hard to encounter a satisfying fish.' In his sermon, he said, 'Two arise from one, but don't hold onto one either. Countless people die on flat ground. If one thought does not arise, all dharmas are without fault. Emerging and submerging in the dung pit, solitary, towering, and steep. The flower's stamen blooms overnight, don't wait for the morning breeze to blow.' In his sermon, he said, 'The iron Kunlun child takes a tumble, the Persian dance in the South Sea does not stop. In the middle of the night, losing the waist cloth, laughing and falling down the king of the east village.'
大伯。拍禪床。下座。
上堂。舉僧問長沙。如何是上上人行履處。沙曰。如死人眼。曰上上人相見時如何。沙曰。如死人手。師曰。死人眼死人手。金烏飛玉兔走。直截根源。取之左右。張翁醉倒臥官街。元是李翁吃私酒。
杭州府凈慈退谷義云禪師
福州閩清黃氏子。幼業儒。從山堂淳祝髮。遍參至吳。首謁鐵庵一。次參佛照于靈隱。隨遷育王。歷十年居第一座。出住香山。五年徙臺州光孝。又遷鎮江甘露平江虎丘萬壽。及淮南長蘆。晚補育王。後退居香山。朝命起蒞凈慈。僧問。三聖道。我逢人則出。出則不為人。意旨如何。師曰。東斗西移。曰興化道。我逢人則不出。出則便為人。又作么生。師曰。南斗北轉。
上堂。奔流度刃。疾焰過風。啐啄同時。崖州萬里。有底道。如人學射。久習則巧。殊不知未彀已前中的。早涉迂迴了也。趙州到茱萸。靠卻拄杖即且置。只如孚上座道聖箭折也。意作么生。喝一喝曰。若不同床睡。焉知被底穿。
上堂。舉首山拈竹篦曰。喚作竹篦則觸。不喚作竹篦則背。汝等諸人。喚作甚麼。葉縣省近前。掣竹篦拗作兩橛。拋向階下。卻曰。是甚麼。山曰瞎。縣便禮拜。師曰。臨濟一宗。掃土而盡。宋寧宗開禧丙寅五月示寂。壽五十八。臘三十五。
【現代漢語翻譯】 現代漢語譯本 大伯。拍禪床。下座。
上堂。舉僧人問長沙景岑禪師（唐代禪宗大師）。如何是上上人（指具有最高智慧和境界的人）的行履處（指修行和生活的地方）？長沙景岑禪師說：『如死人眼。』僧人問：『上上人相見時如何？』長沙景岑禪師說：『如死人手。』義云禪師說：『死人眼，死人手，金烏（太陽）飛，玉兔（月亮）走。直截根源，取之左右。張翁醉倒臥官街，原來是李翁吃私酒。』
杭州府凈慈退谷義云禪師
福州閩清黃氏子。年幼時學習儒學。後跟隨山堂淳剃度出家。廣泛參學，到達吳地。首先拜謁鐵庵一禪師，接著在靈隱寺參拜佛照德光禪師。跟隨佛照德光禪師遷往育王寺。在那裡擔任第一座十年。之後出任香山寺住持。五年後遷往臺州光孝寺，又遷往鎮江甘露寺、平江虎丘寺、萬壽寺，以及淮南長蘆寺。晚年回到育王寺。後來退居香山寺。朝廷下令讓他主持凈慈寺。僧人問：『三聖慧然禪師說：『我逢人則出，出則不為人。』意旨如何？』義云禪師說：『東斗西移。』僧人問：『興化存獎禪師說：『我逢人則不出，出則便為人。』又作么生（又該如何理解）？』義云禪師說：『南斗北轉。』
上堂。奔流度刃（飛速的流水流過刀刃），疾焰過風（快速的火焰超過風速）。啐啄同時（雛鳥破殼和母鳥啄殼同時進行），崖州萬里（即使遠在萬里之外的崖州）。有底道（有什麼道理可說）？如人學射，久習則巧。殊不知未彀已前中的（不知道在拉弓之前就已經射中了）。早涉迂迴了也（早就陷入迂迴之中了）。趙州從諗禪師到茱萸山，靠卻拄杖即且置（放下拄杖暫且不談）。只如孚上座道聖箭折也（就像孚上座說聖箭已經斷了一樣）。意作么生（是什麼意思）？』喝一喝說：『若不同床睡，焉知被底穿（如果不同床睡覺，怎麼知道被子哪裡破了）。』
上堂。舉首山省念禪師拈竹篦（竹製的刮舌板）說：『喚作竹篦則觸（如果叫它竹篦就錯了），不喚作竹篦則背（如果不叫它竹篦也錯了）。汝等諸人，喚作甚麼（你們各位，叫它什麼）？』葉縣省近前，掣竹篦拗作兩橛（上前奪過竹篦，折成兩段），拋向階下，卻曰：『是甚麼（這是什麼）？』首山省念禪師說：『瞎。』葉縣省便禮拜。義云禪師說：『臨濟一宗，掃土而盡（臨濟宗的禪法，被掃地殆盡）。』宋寧宗開禧丙寅年（1206年）五月示寂。享年五十八歲，僧臘三十五年。
【English Translation】 English version Great Uncle. Slaps the meditation bed. Descends from the seat.
Ascending the hall, he cited a monk's question to Changsha Jingcen (Zen master of the Tang Dynasty). 'What is the place of practice and life for the Supreme Person (referring to someone with the highest wisdom and state)?' Changsha said, 'Like the eyes of a dead person.' The monk asked, 'What is it like when Supreme Persons meet?' Changsha said, 'Like the hands of a dead person.' The Master (Yiyun) said, 'Dead man's eyes, dead man's hands, the golden crow (sun) flies, the jade rabbit (moon) runs. Directly cut off the root source, take it from left and right. Old Zhang drunkenly falls asleep on the official street, originally it was Old Li drinking private wine.'
Zen Master Yiyun of Tuigu, Jingci Monastery, Hangzhou Prefecture
A man from the Huang family of Minqing, Fuzhou. In his youth, he studied Confucianism. Later, he followed Shantang Chun to have his head shaved and become a monk. He widely studied and arrived in Wu. First, he visited Zen Master Tie'an Yi, then he visited Zen Master Fozhao Deguan at Lingyin Temple. He followed Fozhao Deguan to Yutwang Temple. There, he served as the first seat for ten years. After that, he became the abbot of Xiangshan Temple. Five years later, he moved to Guangxiao Temple in Taizhou, and then to Ganlu Temple in Zhenjiang, Huqiu Temple in Pingjiang, Wanshou Temple, and Changlu Temple in Huainan. In his later years, he returned to Yutwang Temple. Later, he retired to Xiangshan Temple. The imperial court ordered him to preside over Jingci Temple. A monk asked, 'Zen Master Sansheng Huiran said, 'When I meet someone, I go forth; going forth, I am not for the person.' What is the meaning?' Yiyun said, 'The Eastern Dipper moves west.' The monk asked, 'Zen Master Xinghua Cunjiang said, 'When I meet someone, I do not go forth; going forth, I am then for the person.' What about that?' Yiyun said, 'The Southern Dipper turns north.'
Ascending the hall. A rushing stream crosses a blade, a swift flame surpasses the wind. Hatching and pecking occur simultaneously, Yazhou is ten thousand miles away. What principle is there to say? It is like a person learning to shoot; with long practice, one becomes skilled. But one does not know that before drawing the bow, one has already hit the mark. One has already entered into circumvention. Zen Master Zhaozhou Congshen arrived at Zhuyu Mountain, setting aside the staff for the time being. Just like Superior Seat Fu said, 'The sacred arrow is broken.' What does it mean? He shouted once, saying, 'If you don't sleep in the same bed, how do you know where the quilt is torn?'
Ascending the hall. He cited Zen Master Shoushan Shengnian holding up a bamboo whisk (a bamboo tongue scraper) and saying, 'Calling it a bamboo whisk is wrong; not calling it a bamboo whisk is also wrong. What do you all call it?' Ye County Sheng stepped forward, snatched the bamboo whisk, broke it into two pieces, and threw it down the steps, then said, 'What is this?' Zen Master Shoushan Shengnian said, 'Blind.' Ye County Sheng then bowed. Yiyun said, 'The Linji sect is swept away completely.' He passed away in the fifth month of the Bingyin year (1206) of the Kaixi era of Emperor Ningzong of the Song Dynasty. He was fifty-eight years old, with thirty-five years as a monk.
塔于寺之北隅。
杭州府徑山少林妙嵩禪師
建寧人。上堂。舉僧問睦州。如何是展演之言。州曰。量才補職。曰如何是不展演之言。州曰。伏惟尚饗。師曰。睦州古佛。善應來機。雖然如是。只得八成。或問徑山如何是展演之言。即向他道。問十答百。有甚麼難。如何是不展演之言。喝一喝曰。且莫屎窖沸。
寧波府育王秀巖師瑞禪師
上堂。舉道吾曰。高不在絕頂。富不在福嚴。樂不在天堂。苦不在地獄。相識滿天下。知心能幾人。妙喜曰。高在絕頂。富在福嚴。樂在天堂。苦在地獄。誰知席帽下。元是舊時人。大眾。二老隨機應用即不無。若是衲僧門下。未夢見在。且道。衲僧門下作么生。良久曰。不是知音者。徒勞話歲寒。
上堂。舉灌溪參臨濟。濟下禪床搊住。溪曰領領。濟乃托開。師頌曰。雨散雲收后。崔嵬數十峰。倚闌頻顧望。回首與誰同。
上堂。舉演化問報慈。如何是真如佛性。慈曰誰無。化不契。復請益護國。國曰誰有。師曰。誰無誰有全機道。言下翻身不唧𠺕。直饒未舉已先行。錯認簸箕作熨斗。阿呵呵。若人自解倒騎驢。一生不著隨人後。
寧波府育王孤雲權禪師
上堂。舉僧問雪峰。古澗寒泉時如何。峰曰。瞪目不見底。曰飲者如何。
【現代漢語翻譯】 塔位於寺廟的北邊角落。
杭州府徑山少林妙嵩禪師
建寧人。禪師上堂說法，舉例僧人問睦州禪師：『什麼是展演之言？』睦州禪師回答：『量才補職。』僧人又問：『如何是不展演之言？』睦州禪師回答：『伏惟尚饗。』妙嵩禪師說：『睦州古佛，善於隨機應變。雖然如此，也只得了八成。』如果有人問徑山禪師什麼是展演之言，我就對他說：『問十答百，有什麼難的？』如果問什麼是不展演之言，我就大喝一聲，說：『且莫屎窖沸（不要讓糞坑沸騰）。』
寧波府育王秀巖師瑞禪師
上堂說法，舉道吾禪師的話：『高不在絕頂，富不在福嚴（寺名），樂不在天堂，苦不在地獄，相識滿天下，知心能幾人？』妙喜禪師說：『高在絕頂，富在福嚴，樂在天堂，苦在地獄，誰知席帽下，元是舊時人。』各位，這兩位老禪師隨機應變，確實不錯。但如果是衲僧（僧人的自稱）門下，恐怕連夢都沒夢到。那麼，衲僧門下該怎麼做呢？』良久，禪師說：『不是知音者，徒勞話歲寒。』
上堂說法，舉灌溪禪師參訪臨濟禪師的故事。臨濟禪師從禪床上下來抓住灌溪禪師，灌溪禪師說『領領（明白，明白）』，臨濟禪師就放開了他。師瑞禪師為此作頌說：『雨散雲收后，崔嵬數十峰，倚闌頻顧望，回首與誰同？』
上堂說法，舉演化禪師問報慈禪師：『什麼是真如佛性（宇宙萬物的本性）？』報慈禪師說：『誰沒有？』演化禪師不領會，又去請教護國禪師，護國禪師說：『誰有？』師瑞禪師說：『誰無誰有，都是爲了全面地闡述真理，言下翻身，不落俗套。即使還沒開口就已經先行一步，卻錯誤地把簸箕當成了熨斗。阿呵呵，如果有人能自己領悟倒騎驢的道理，一生都不會跟在別人後面。』
寧波府育王孤雲權禪師
上堂說法，舉僧人問雪峰禪師：『古澗寒泉時如何？』雪峰禪師說：『瞪目不見底。』僧人問：『飲者如何？』
【English Translation】 The pagoda is located in the northern corner of the temple.
Chan Master Miaosong of Shaolin Temple on Mount Jing in Hangzhou Prefecture
A native of Jianning. In his Dharma talk, he cited a monk's question to Zen Master Muzhou: 'What is the speech of unfolding?' Muzhou replied, 'Appoint positions according to talent.' The monk asked again, 'What is the speech of non-unfolding?' Muzhou replied, 'I respectfully offer this sacrifice.' Master Miaosong said, 'Ancient Buddha Muzhou is good at responding to opportunities. Even so, he only got eight out of ten.' If someone asks Jing Mountain what the speech of unfolding is, I will tell him, 'Answer a hundred questions for every ten asked, what's so difficult about that?' If asked what the speech of non-unfolding is, I will shout and say, 'Don't let the cesspool boil over!'
Zen Master Shirui of Xuyan Temple on Mount Yu in Ningbo Prefecture
In his Dharma talk, he quoted Zen Master Daowu: 'Height is not at the summit, wealth is not at Fuyan (temple name), joy is not in heaven, suffering is not in hell. Acquaintances fill the world, but how many are true friends?' Zen Master Miaoxi said, 'Height is at the summit, wealth is at Fuyan, joy is in heaven, suffering is in hell. Who knows that under the straw hat is the old person from before?' Everyone, these two old masters are good at adapting to circumstances, which is not bad. But if it were under the gate of a monastic (a monk's self-reference), I'm afraid they haven't even dreamed of it. So, what should be done under the gate of a monastic?' After a long pause, the Zen master said, 'It is useless to talk about the cold season to those who are not kindred spirits.'
In his Dharma talk, he cited the story of Zen Master Guanxi visiting Zen Master Linji. Zen Master Linji came down from the Zen bed and grabbed Zen Master Guanxi. Zen Master Guanxi said, 'I understand, I understand.' Zen Master Linji then let him go. Zen Master Shirui composed a verse about this: 'After the rain scatters and the clouds disperse, there are dozens of towering peaks. Leaning on the railing, I frequently look around, but who is there to share this with?'
In his Dharma talk, he cited Zen Master Yanhua asking Zen Master Baozi: 'What is true suchness Buddha-nature (the essence of all things in the universe)?' Zen Master Baozi said, 'Who doesn't have it?' Zen Master Yanhua didn't understand and asked Zen Master Huguo for advice. Zen Master Huguo said, 'Who has it?' Zen Master Shirui said, 'Who doesn't have it and who has it are both ways to fully explain the truth. Turning around immediately, without being conventional. Even if you haven't spoken, you've already taken the first step, but you mistakenly take a dustpan for an iron. Ah ha ha, if someone can understand the principle of riding a donkey backwards on their own, they will never follow behind others in their life.'
Zen Master Guyun Quan of Yuhuang Temple in Ningbo Prefecture
In his Dharma talk, he cited a monk asking Zen Master Xuefeng: 'What is it like at the ancient stream with cold springs?' Zen Master Xuefeng said, 'Staring, you can't see the bottom.' The monk asked, 'What about the drinker?'
峰曰。不從口入。僧又問趙州。古澗寒泉時如何。州曰。苦。曰飲者如何。州曰。死。師曰。一人隨波逐浪。一人截斷眾流。檢點將來。總欠會在。今日有人問育王古澗寒泉時如何。只對他道。須是親見雪峰。飲者如何。問取趙州。有送僧歸鳳山偈曰。鳳凰山下鳳凰兒。文彩才彰羽翼齊。鐵網縵天攔不得。歸心已在碧梧枝。
寧波府天童海門師齊禪師
初住臺州瑞巖。奉旨遷天童。每晨起。童行捧香盒。隨師各殿堂。逐一行香。畢還方丈。望佛作迴向語曰。上來持誦大方廣佛華嚴經一部。迴向真如。云云。日以為常。而舉寺未嘗信。師乃謂眾曰。汝以八十一人。各執經一卷。聽老僧誦。眾依教。師在座上誦。其八十一人。各聞所誦。皆與手中所執。一字一句。毫無差漏。眾疑方釋。知為華嚴大菩薩再世者也。
石庵正玸禪師
歸湖上。有偈曰。鳥不驚飛水不流。碧潭空闊冷涵秋。一絲頭上無香餌。風輥蘆花落釣舟。
南康府云居率庵梵琮禪師
上堂。舉百丈野狐話。頌曰。百丈野狐。石女無夫。一回淚出。滄海乾枯。
浴佛上堂。且喜今朝降獨尊。率庵無物慶生辰。只將一霎薔薇露。洗出湖山凈法身。
杭州府靈隱鐵牛印禪師
上堂。舉南泉曰。王老師。自
【現代漢語翻譯】 現代漢語譯本 峰[雪峰義存禪師]說：『不從口入。』僧人又問趙州[趙州從諗禪師]：『古澗寒泉時如何？』趙州說：『苦。』僧人說：『飲者如何？』趙州說：『死。』師[天童海門師齊禪師]說：『一人隨波逐浪，一人截斷眾流。檢點將來，總欠會在。』今日有人問育王[育王山廣利禪寺]古澗寒泉時如何，只對他道：『須是親見雪峰。』飲者如何，問取趙州。』有送僧歸鳳山偈曰：『鳳凰山下鳳凰兒，文彩才彰羽翼齊。鐵網縵天攔不得，歸心已在碧梧枝。』
寧波府天童海門師齊禪師
初住臺州瑞巖[瑞巖寺]，奉旨遷天童[天童寺]。每晨起，童行捧香盒，隨師各殿堂，逐一行香。畢還方丈，望佛作迴向語曰：『上來持誦大方廣佛華嚴經一部，迴向真如。』云云。日以為常。而舉寺未嘗信。師乃謂眾曰：『汝以八十一人，各執經一卷，聽老僧誦。』眾依教。師在座上誦，其八十一人，各聞所誦，皆與手中所執，一字一句，毫無差漏。眾疑方釋，知為華嚴大菩薩再世者也。
石庵正玸禪師
歸湖上，有偈曰：『鳥不驚飛水不流，碧潭空闊冷涵秋。一絲頭上無香餌，風輥蘆花落釣舟。』
南康府云居率庵梵琮禪師
上堂。舉百丈野狐話。頌曰：『百丈野狐，石女無夫。一回淚出，滄海乾枯。』
浴佛上堂。且喜今朝降獨尊。率庵[率庵梵琮禪師]無物慶生辰。只將一霎薔薇露，洗出湖山凈法身。
杭州府靈隱鐵牛印禪師
上堂。舉南泉[南泉普愿禪師]曰：『王老師，自』
【English Translation】 English version Feng [Zen Master Xuefeng Yicun] said, 'It does not enter from the mouth.' A monk then asked Zhaozhou [Zen Master Zhaozhou Congshen], 'What about the cold spring in the ancient ravine?' Zhaozhou said, 'Bitter.' The monk said, 'What about the drinker?' Zhaozhou said, 'Dead.' The master [Zen Master Haitian Shiqi of Tiantong] said, 'One follows the waves, one cuts off the flow. Examining them, both lack understanding.' If someone asks today about the cold spring in the ancient ravine at Yuwang [Yuwangshan Guangli Zen Temple], just tell them, 'You must personally see Xuefeng.' What about the drinker? Ask Zhaozhou.' There is a verse for sending a monk back to Fengshan: 'Phoenix child beneath Phoenix Mountain, talent and brilliance show in feathered wings. Iron nets covering the sky cannot stop him, his heart already on the green phoenix tree.'
Zen Master Haitian Shiqi of Tiantong, Ningbo Prefecture
Initially residing at Ruiyan [Ruiyan Temple] in Taizhou, he was ordered to move to Tiantong [Tiantong Temple]. Every morning, a young attendant would hold a incense box, following the master to each hall, lighting incense one by one. After finishing, they would return to the abbot's room, facing the Buddha and making a dedication, saying, 'Having recited one part of the Great Expansive Buddha Flower Adornment Sutra, I dedicate it to Suchness.' This was done daily. However, the entire temple did not believe it. The master then said to the assembly, 'You eighty-one people, each holding a volume of the sutra, listen to this old monk recite.' The assembly followed his instructions. The master recited on the seat, and each of the eighty-one people heard the recitation, which matched the volume in their hands, word for word, without any discrepancy. The assembly's doubts were then dispelled, knowing that he was a reincarnation of the Great Flower Adornment Bodhisattva.
Zen Master Shi'an Zhengfu
Returning to the lake, there is a verse: 'Birds are not startled, water does not flow, the clear pool is vast and cold, holding autumn. No scented bait on the end of the silk thread, the wind rolls reed flowers, dropping on the fishing boat.'
Zen Master Luan Fanzong of Yunju, Nankang Prefecture
Ascending the hall, he cited the story of Baizhang's wild fox. A verse says: 'Baizhang's wild fox, a stone woman without a husband. Once tears are shed, the vast sea dries up.'
Ascending the hall for bathing the Buddha. 'Rejoice that today the Honored One descends. Luan [Zen Master Luan Fanzong] has nothing to celebrate his birthday. Only taking a moment of rose dew, to wash out the pure Dharma body of the lake and mountains.'
Zen Master Tie Niu Yin of Lingyin, Hangzhou Prefecture
Ascending the hall, he cited Nanquan [Zen Master Nanquan Puyuan] saying: 'Teacher Wang, since'
小養一頭水牯牛。擬向溪東放。不免食他國王水草。向溪西放。亦不免食他國王水草。不如隨分納些些。總不見得。頌曰。不如隨分納些些。喚作平常事已差。綠草溪邊頭角露。一蓑煙雨屬誰家。
華藏演禪師法嗣
湖州府何山月窟慧清禪師
上堂。舉天臺韶初參法眼。因僧問眼如何是曹源一滴水。眼曰。是曹源一滴水。韶聞豁然開悟。頌曰。曹源一滴水。相罵饒接㭰。鷃雀空啾啾。驊騮已千里。
天童全禪師法嗣
寧波府育王笑翁妙堪禪師
慈溪毛氏子。廣顙平頂。骨氣清豪。從野庵欽受業。依息庵觀于金山。參松源岳于靈隱。皆不契。時無用居天童。徑造其室。用問。行腳僧。遊山僧。師曰。行腳僧。用曰。如何是行腳事。師以坐具便摵。用曰。此僧。敢來者里捋虎鬚。俾參堂。用一日以狗子無佛性話問師。師擬開口。用以竹篦劈口便[翟*支]。師應聲呈偈曰。大涂毒鼓。轟天震地。轉腦回頭。橫屍萬里。用頷之。即命侍香。已而報恩約致師分座。后出世妙勝。次遷金文。移光孝。及臺之報恩。閩之雪峰。未幾。詔住靈隱。開山大慈。次遷瑞巖。應江心。無何。凈慈詔下。丐辭不𠃔。明年。荊湖總臣。奏令僧道買紫衣師號。俾以師號住持。師憤然謂曰。若是則千金之子。
【現代漢語翻譯】 現代漢語譯本 如果有人養了一頭水牛，打算放到溪東去放牧，難免會吃了他國的水草；如果放到溪西去放牧，也難免會吃了他國的水草。不如按照本分繳納一些草料，這樣總不會出問題。頌詞說：不如按照本分繳納一些草料，如果認為這是平常事那就錯了。綠草溪邊，牛的頭角已經顯露出來，那一蓑煙雨又屬於誰家呢？
華藏演禪師的法嗣
湖州府何山月窟慧清禪師
上堂說法時，舉了天臺韶初參拜法眼禪師的例子。當時有僧人問法眼禪師：『什麼是曹源（曹山本寂禪師的道場）的一滴水？』法眼禪師回答說：『是曹源的一滴水。』韶初聽了豁然開悟，並作頌說：曹源的一滴水，爭吵謾罵都允許你插嘴。鷃雀（小鳥）空自啾啾鳴叫，駿馬已經奔馳千里。
天童全禪師的法嗣
寧波府育王笑翁妙堪禪師
慈溪毛氏之子，寬額頭，平頭頂，骨氣清高豪邁。最初跟隨野庵欽禪師學習，後來依止息庵觀禪師在金山寺修行，又參拜松源岳禪師在靈隱寺，但都沒有開悟。當時無用禪師在天童寺，妙堪禪師直接去拜訪他。無用禪師問：『你是行腳僧，還是遊山僧？』妙堪禪師回答說：『是行腳僧。』無用禪師問：『什麼是行腳事？』妙堪禪師拿起坐具就打。無用禪師說：『這個僧人，竟然敢在這裡捋虎鬚。』於是讓他參堂。一天，無用禪師用『狗子無佛性』的話頭來問妙堪禪師。妙堪禪師剛要開口，無用禪師用竹篦劈頭就打。妙堪禪師應聲呈偈說：『大涂毒鼓，轟天震地。轉腦回頭，橫屍萬里。』無用禪師點頭認可。隨即命他擔任侍香。不久，報恩寺邀請妙堪禪師分座說法。後來他先後住持妙勝寺、金文寺、移光孝寺，以及臺州的報恩寺、閩地的雪峰寺。沒過多久，朝廷下詔讓他住持靈隱寺，開山建立大慈寺，接著又遷往瑞巖寺，應邀住持江心寺。不久，凈慈寺下詔邀請他，他推辭不接受。第二年，荊湖總臣上奏朝廷，請求允許僧道購買紫衣師號，讓他以師號住持寺院。妙堪禪師憤慨地說：『如果這樣，那麼千金之子，』
【English Translation】 English version If someone raises a water buffalo and intends to graze it east of the stream, it will inevitably eat the grass of another's land. If grazed west of the stream, it will also inevitably eat the grass of another's land. It is better to pay some grass feed according to one's share, so there will be no problem. The verse says: It is better to pay some grass feed according to one's share; it is wrong to think of this as a trivial matter. By the green grass stream, the buffalo's horns are already visible; to whom does that raincoat and misty rain belong?
Dharma heir of Chan Master Huazang Yan
Chan Master Huijing Yueku of Heshan in Huzhou Prefecture
In an assembly, he cited the example of Tiantai Shaochu's visit to Chan Master Fayan. At that time, a monk asked Chan Master Fayan: 'What is a drop of water from Caoyuan (Caoshan Benji's (840-901) monastery)?' Fayan replied: 'It is a drop of water from Caoyuan.' Shaochu was enlightened upon hearing this and composed a verse saying: A drop of water from Caoyuan, quarreling and scolding are allowed to interrupt. The wren chirps in vain, the thoroughbred horse has already galloped a thousand miles.
Dharma heir of Chan Master Quantong Quan
Chan Master Miaokan Xiaoweng of Yuhuang in Ningbo Prefecture
A son of the Mao family in Cixi, with a broad forehead and flat crown, his spirit was pure, lofty, and heroic. He first studied with Chan Master Yaan Qin, then relied on Chan Master Xian Guan at Jinshan Temple, and visited Chan Master Songyuan Yue at Lingyin Temple, but he did not attain enlightenment. At that time, Chan Master Wuyong was at Tiantong Temple, and Miaokan directly visited him. Chan Master Wuyong asked: 'Are you a traveling monk or a mountain-touring monk?' Chan Master Miaokan replied: 'A traveling monk.' Chan Master Wuyong asked: 'What is the matter of a traveling monk?' Chan Master Miaokan struck with his sitting cloth. Chan Master Wuyong said: 'This monk dares to stroke the tiger's whiskers here.' So he was assigned to the meditation hall. One day, Chan Master Wuyong used the topic 'Does a dog have Buddha-nature?' to question Chan Master Miaokan. As Chan Master Miaokan was about to open his mouth, Chan Master Wuyong struck him on the head with a bamboo staff. Chan Master Miaokan responded with a verse saying: 'The great poisoned drum, shakes heaven and earth. Turn your head back, corpses lie ten thousand miles.' Chan Master Wuyong nodded in approval. He then ordered him to serve as incense attendant. Soon after, Baoen Temple invited Chan Master Miaokan to share the seat and expound the Dharma. Later, he successively resided at Miaosheng Temple, Jinwen Temple, Yiguangxiao Temple, as well as Baoen Temple in Taizhou, and Xuefeng Temple in Min. Before long, the imperial court issued an edict for him to reside at Lingyin Temple, founding Daci Temple, then moving to Ruiyan Temple, and accepting the invitation to reside at Jiangxin Temple. Soon after, Jingci Temple issued an edict inviting him, but he declined. The following year, the Jinhu governor memorialized the court, requesting permission for monks and Taoists to purchase purple robes and the title of 'Master', allowing him to reside in the temple with the title of 'Master'. Chan Master Miaokan said indignantly: 'If this is the case, then the son of a thousand gold,'
皆可主法。我道殆矣。奏䟽殿陛。上書廟堂。其議遂𥨊。詔徙天童。力辭東歸翠巖。育王虛席。復有旨起。師再辭不許。乃奉詔。表章大覺。祖述妙喜。秩然有序。上堂。膏雨及時。江山如洗。幽鳥語喬林。殘紅隨遠水。可憐盲聾瘖啞人。不識此方真教體。
舉寶壽開堂三聖推出僧話。頌曰。一人客路如天遠。一個歸心似箭輕。彼此征途雖有異。須知同日到天庭。
舉汾陽識得拄杖子行腳事畢話。頌曰。平地無因立話端。揭天聲撼怒濤寒。直饒識得拄杖子。也是封皮作信看。時天童除書再至。大參趙公。復請主凈慈。悉謝之。示疾書偈曰。業鏡高懸。七十二年。一椎擊碎。大道坦然。置筆泊然而逝。
杭州府靈隱石鼓希夷禪師
舉瑯玡覺法華舉相見話。頌曰。聞名不如見面。見面不如聞名。此地無金二兩。俗人沽酒三升。舉南泉曰。文殊普賢。昨夜三更。起佛見法見。每人與二十棒。趁出院也。趙州曰。和尚棒教誰吃。泉曰。且道。王老師過。在甚麼處。州禮拜而出。頌曰。春風吹落碧桃花。一片流經十萬家。誰在畫樓沽酒處。相邀來吃趙州茶。
和梁山遠十牛圖頌。一尋牛。只管區區向外尋。不知腳底已泥深。幾回芳草斜陽里。一曲新豐空自吟。二見跡。枯木崖前差路多。草窠里輥
【現代漢語翻譯】 現代漢語譯本：都可以主持佛法。我說佛法恐怕要衰落了。奏章上到朝廷，書信上到廟堂，他們的議論於是停止了。皇帝下詔讓我遷到天童寺，我極力推辭要回到翠巖寺。育王寺住持的位置空缺，又有了讓我去主持的旨意，我再次推辭沒有被允許，於是奉旨前往。表彰大覺禪師，遵循妙喜禪師的禪風，井然有序。上堂說法，及時雨滋潤，江山像被洗過一樣。幽靜的鳥兒在參天大樹上鳴叫，殘落的花瓣隨著遠去的水流漂走。可憐那些又瞎又聾又啞的人，不認識這方真正的教義。
舉寶壽禪師開堂時三位聖僧推出一位僧人的話頭。頌詞說：『一個人客居他鄉路途遙遠，一個人歸心似箭腳步輕快。彼此的征途雖然有差異，要知道同一天到達天庭。』
舉汾陽禪師領悟到拄杖子的含義后結束雲遊的話頭。頌詞說：『平地上無緣無故地立起話端，震天動地的聲音撼動著寒冷的怒濤。即使領悟了拄杖子的含義，也只是把信封當成了信來看。』當時天童寺再次送來邀請書，大參趙公再次邀請我主持凈慈寺，我都謝絕了。示現疾病寫下偈語說：『業鏡高懸，七十二年（1204-1276）。一椎擊碎，大道坦然。』放下筆安然而逝。
杭州府靈隱石鼓希夷禪師
舉瑯玡覺禪師在法華寺舉相見的話頭。頌詞說：『聞名不如見面，見面不如聞名。此地沒有二兩金子，俗人買酒三升。』舉南泉禪師說：『文殊菩賢，昨夜三更（大約凌晨12點到3點）。生起佛見法見，每人給二十棒，趕出院子去。』趙州禪師說：『和尚的棒子教訓誰吃？』南泉禪師說：『且說，王老師的過錯，在哪裡？』趙州禪師禮拜而出。頌詞說：『春風吹落碧桃花，一片花瓣流經十萬戶人家。誰在畫樓上買酒，相邀來喝趙州禪師的茶。』
和梁山遠禪師的十牛圖頌。一、尋牛。只管急切地向外尋找，不知道腳底已經陷入泥潭很深。多少次在芳草夕陽里，空自吟唱一曲新豐。
【English Translation】 English version: All can preside over the Dharma. I say the Dharma is almost declining. Memorials are presented to the imperial palace, and letters are sent to the temples. Their discussions then ceased. An imperial edict ordered me to move to Tiantong Monastery, but I strongly declined, wanting to return to Cuiyan Monastery. The position of abbot at Yuwang Monastery was vacant, and there was another imperial order for me to take it, but I declined again and was not allowed. So I obeyed the edict. I praised Great Awakened (Dajue) Chan Master, followed the Chan style of Wonderful Joy (Miaoxi) Chan Master, and everything was in order. Ascending the Dharma hall, the timely rain nourished, and the rivers and mountains were as if washed. Quiet birds chirped in the tall trees, and the fallen petals drifted away with the distant water. Pitiful are those who are blind, deaf, and mute, not recognizing the true essence of the teachings here.
He raised the story of the three holy monks of Baoshou Monastery presenting a monk's words at the opening ceremony. The verse says: 'One person is a traveler far from home, the other's heart is like an arrow, eager to return. Although their journeys are different, know that they will arrive in the heavenly court on the same day.'
He raised the story of Fenyang Chan Master realizing the meaning of the staff and ending his pilgrimage. The verse says: 'On flat ground, a topic is raised for no reason, the earth-shaking sound shakes the cold, angry waves. Even if you understand the meaning of the staff, you are still treating the envelope as the letter.' At that time, Tiantong Monastery sent another invitation, and Great Counselor Zhao Gong again invited me to preside over Jingci Monastery, but I declined them all. Showing illness, he wrote a verse saying: 'The mirror of karma hangs high, seventy-two years (1204-1276). One strike shatters it, the great path is clear.' He put down his pen and passed away peacefully.
Chan Master Xiyi of Shigu (Stone Drum) at Lingyin Monastery in Hangzhou Prefecture
He raised the story of Langye Jue Chan Master raising the story of meeting at Fahua Monastery. The verse says: 'Hearing the name is not as good as meeting, meeting is not as good as hearing the name. There is no two ounces of gold here, common people buy three liters of wine.' He raised Nanquan Chan Master saying: 'Manjusri and Samantabhadra, last night at the third watch (approximately 12 AM to 3 AM). Arising Buddha-view and Dharma-view, give each person twenty blows and chase them out of the monastery.' Zhao Zhou Chan Master said: 'Who will the abbot's stick teach?' Nanquan Chan Master said: 'Tell me, where is Teacher Wang's fault?' Zhao Zhou Chan Master bowed and left. The verse says: 'The spring breeze blows down the peach blossoms, one petal flows through ten thousand homes. Who is buying wine in the painted building, inviting each other to drink Zhao Zhou Chan Master's tea?'
Composed with Liangshan Yuan Chan Master's Ten Ox Herding Pictures. One, Searching for the Ox. He only anxiously searches outward, not knowing that his feet have sunk deep into the mud. How many times in the fragrant grass and setting sun, he vainly chants a song of Xinfeng.
覺非么。腳跟若也隨人去。未免當頭蹉過他。三見牛。識得形容認得聲。戴嵩從此妙丹青。徹頭徹尾渾相似。子細看來未十成。四得牛。牢把繩頭莫放渠。幾多毛病未曾除。徐徐驀鼻牽將去。且要回頭識舊居。五牧牛。甘分山林寄此身。有時亦踏馬蹄塵。不曾犯著他苗稼。來往空勞背上人。六騎牛還家。指點前坡即是家。旋吹桐角出煙霞。忽然變作還鄉曲。未必知音肯伯牙。七忘牛存人。欄內無牛趁出山。煙蓑雨笠亦空閑。行歌坐樂無拘繫。贏得一身天地間。八人牛俱忘。慚愧眾生界已空。箇中消息若為通。後無來者前無去。未審憑誰繼此宗。九返本還源。靈機不墮有無功。見色聞聲不用聾。昨夜金烏飛入海。曉來依舊一輪紅。十入廛垂手。者漢親從異類來。分明馬頷與驢腮。一揮鐵棒如風疾。萬戶千門盡豁開。
福州府雪峰滅堂了宗禪師
上堂。空索索冷冰冰。清虛之理。畢竟無身。為甚麼卻有許多煙雨。會得么。若會得。七種供養諸人。若會不得。滴水難消。
寧波府雪竇野云處南禪師
上堂。百計推尋。了不見面。一時休去。在處逢渠。長連床上。吃粥吃飯。取飽為期。我且問你。常住一粒米。是幾番過手。
上堂。斬釘截鐵。特地乖張。就下平高。衲僧笑具。皇覺到此。有理
【現代漢語翻譯】 現代漢語譯本 覺非么（覺悟並非如此）。如果腳跟也跟隨別人走，難免當面錯過。三見牛（第三個階段：見到牛）。認識牛的形狀，聽得出牛的聲音，戴嵩（唐代畫家）從此能巧妙地畫牛。從頭到尾都很相似，仔細看來還不到十分完整。四得牛（第四個階段：得到牛）。牢牢抓住繩子不要放開它，還有很多毛病沒有去除。慢慢地拉著牛鼻子牽它走，還要讓它回頭看看以前的家。五牧牛（第五個階段：牧牛）。甘心在山林里寄託此身，有時也會踩到馬蹄揚起的塵土。不曾侵犯別人的莊稼，來來往往白白辛苦了背上的人。六騎牛還家（第六個階段：騎牛回家）。指著前面的山坡就是家，吹著用泡桐樹皮做的角，從煙霞中出來。忽然變成了還鄉的樂曲，未必有知音像伯牙（春秋時期俞伯牙，善彈琴）一樣懂得欣賞。七忘牛存人（第七個階段：忘記牛，只留下人）。欄里沒有牛，趕出山外。披著蓑衣，戴著斗笠，也覺得空閑。唱歌奏樂，無拘無束，贏得一身在天地之間。八人牛俱忘（第八個階段：人和牛都忘記）。慚愧眾生界已經空了，其中的訊息要怎樣才能溝通？後面沒有來者，前面沒有去者，不知道依靠誰來繼承這個宗派。九返本還源（第九個階段：返回本源）。靈妙的機用不落在有和無的功用上，見色聞聲不用裝聾作啞。昨夜太陽飛入海中，早晨依舊是一輪紅日。十入廛垂手（第十個階段：進入市井，垂手度化）。這個人是從異類中來的，分明是馬的下巴和驢的腮幫。一揮舞鐵棒像風一樣迅速，千家萬戶都敞開了大門。
福州府雪峰滅堂了宗禪師
上堂。空蕩蕩冷冰冰，清虛的道理，畢竟沒有身形。為什麼卻有這麼多的煙雨？明白嗎？如果明白，七種供養（指七種供養方式，包括花、香、燈、涂、果、樂、食）供養諸位。如果不明白，即使一滴水也難以消化。
寧波府雪竇野云處南禪師
上堂。千方百計地推尋，始終不見它的面目。一旦放下，到處都能遇到它。在長連床上，吃粥吃飯，以吃飽為目標。我且問你，常住（寺院）的一粒米，要經過幾番轉手？
上堂。斬釘截鐵，特意不合常理。就低處墊高，衲僧（僧人的自稱）準備好笑料。皇覺（指宋太祖趙匡胤）到此，也有道理。
【English Translation】 English version Is awakening not so? If your heels follow others, you will inevitably miss it face to face. Three, Seeing the Ox (Third stage: Seeing the Ox). Knowing its form and recognizing its sound, Dai Song (a painter in the Tang Dynasty) from then on could skillfully paint oxen. From beginning to end, they are very similar, but upon closer inspection, they are not even ten percent complete. Four, Obtaining the Ox (Fourth stage: Obtaining the Ox). Firmly hold the rope and do not let it go, as many faults have not yet been removed. Slowly pull the ox by the nose, and also let it look back at its old home. Five, Herding the Ox (Fifth stage: Herding the Ox). Content to entrust this body to the mountains and forests, sometimes also stepping on the dust raised by horses' hooves. Never infringing upon others' crops, coming and going, the person on its back labors in vain. Six, Riding the Ox Home (Sixth stage: Riding the Ox Home). Pointing to the front slope, that is home, blowing the horn made of paulownia bark, emerging from the mist and haze. Suddenly transforming into a homecoming tune, it is not certain that there will be a connoisseur like Bo Ya (Yu Boya in the Spring and Autumn Period, skilled in playing the qin) who understands how to appreciate it. Seven, Forgetting the Ox, Preserving the Person (Seventh stage: Forgetting the Ox, only the person remains). There is no ox in the pen, driven out of the mountains. Wearing a straw raincoat and a bamboo hat, one also feels free. Singing and playing music, without restraint, winning a body in the universe. Eight, Both Person and Ox Forgotten (Eighth stage: Both person and ox are forgotten). Ashamed that the realm of sentient beings is already empty, how can the message within be communicated? There is no one coming behind, no one going ahead, I do not know who to rely on to inherit this sect. Nine, Returning to the Origin (Ninth stage: Returning to the Origin). The spiritual function does not fall into the function of being and non-being, seeing forms and hearing sounds without pretending to be deaf and mute. Last night, the golden crow (sun) flew into the sea, and in the morning, it is still a round of red sun. Ten, Entering the Marketplace with Helping Hands (Tenth stage: Entering the marketplace, extending helping hands to transform). This person comes from a different kind, clearly with the jaw of a horse and the jowls of a donkey. Waving the iron staff as swift as the wind, thousands of households open their doors.
Chan Master Mietang Liaozong of Xuefeng in Fuzhou Prefecture
Entering the hall. Empty and cold, the principle of pure emptiness ultimately has no form. Why is there so much mist and rain? Do you understand? If you understand, offer the seven kinds of offerings (referring to the seven ways of making offerings, including flowers, incense, lamps, paint, fruit, music, and food) to everyone. If you do not understand, even a drop of water is difficult to digest.
Chan Master Yeyun Chunan of Xuedou in Ningbo Prefecture
Entering the hall. Searching in every possible way, one never sees its face. Once you let go, you can meet it everywhere. On the long benches, eating porridge and rice, with the goal of being full. Let me ask you, how many times does a grain of rice in the monastery pass through hands?
Entering the hall. Decisive and unconventional, deliberately contrary. Lowering the high, the monks prepare to laugh. When Emperor Huangjue (referring to Emperor Taizu Zhao Kuangyin of the Song Dynasty (960-976)) arrives here, there is also reason.
難伸。未審。諸公如何理論。
上堂。摩醯正眼。熙然赫然。一處該通。萬機頓赴。縛虎擒龍。驚天動地。且平常一句。又作么生。莫把是非來辨我。浮生穿鑿不相干。
順天府薊州盤山思卓禪師。上堂。拈拄杖曰。登山渡水全藉者人。擲拄杖曰。相見易得好。共住難為情。
上堂。寂寂惺惺。有氣死人。惺惺寂寂。無用頑石。嘻。下載清風付與誰。
育王璞禪師法嗣
寧波府育王妙智從廓禪師
長溪林氏子。幼穎悟不妄言。年十五剃染。見佛心才。懶庵需。后依大圓璞。有得。服勤數載。
圓撫之。以為類己。得參妙喜于回雁峰下。復隨侍徙育王。及圓繼席徑山。師典第一座。丞相沈公。以廬山請出世。而一香乃為大圓拈出也。次遷育王。孝宗即位。詔舍利寶塔詣行在。安奉禁中觀堂。召師對碧琳堂。問。舍利從何發現。師曰。從陛下聖心發現。上大悅。賜師妙智禪師號。日本國王。閱師偈語。自言有所發明。歲修弟子禮。且送材建舍利殿。師晚投老於烏石山。立笑月庵。作終焉計。淳熙庚子。示微恙。說偈而逝。壽六十二。臘四十七。塔于庵之𥨊室。
雪峰然禪師法嗣
如如顏丙居士
有僧舉趙州見南泉有主沙彌話問者。士以頌答曰。解把一莖茅
【現代漢語翻譯】 現代漢語譯本： 難伸。不知道諸位如何評論。
上堂說法。摩醯首羅天（佛教護法神）的正眼，光明而又顯赫。一處通達，萬機應付。捆綁老虎，擒拿蛟龍，驚天動地。且說平常的一句話，又該怎麼說呢？不要用是非來分辨我，人世間的穿鑿附會與我不相干。
順天府薊州盤山思卓禪師，上堂說法。拿起拄杖說：『登山渡水全靠這個人。』放下拄杖說：『相見容易，相處難。』
上堂說法。寂靜而又清醒，是有氣無力的死人。清醒而又寂靜，是無用的頑石。唉！這滿載的清風要託付給誰呢？
育王璞禪師的法嗣
寧波府育王妙智從廓禪師
是長溪林氏的兒子，從小就聰明懂事，不亂說話。十五歲剃度出家。拜見佛心才禪師、懶庵需禪師。後來依止大圓璞禪師，有所領悟。服侍數年。
大圓璞禪師撫摸著他，認為他像自己。跟隨大慧宗杲（妙喜）禪師在回雁峰下參學，又隨侍他遷到育王寺。等到大圓璞禪師繼承徑山寺的住持之位，從廓禪師擔任第一座。丞相沈公用廬山寺來請他出世弘法，而一香寺乃是大圓璞禪師為他拈出的。之後遷到育王寺。孝宗皇帝即位，下詔將舍利寶塔送到行在，安放在禁中觀堂。召見從廓禪師在碧琳堂，問：『舍利從哪裡發現的？』從廓禪師說：『從陛下聖心發現的。』皇帝非常高興，賜予從廓禪師『妙智禪師』的稱號。日本國王閱讀了從廓禪師的偈語，自稱有所領悟，每年都行弟子之禮，並且送來木材建造舍利殿。從廓禪師晚年隱居在烏石山，建立笑月庵，作為最終的歸宿。淳熙庚子年（1180年），略有小病，說完偈語就去世了，享年六十二歲，僧臘四十七年。塔建在庵的旁邊。
雪峰然禪師的法嗣
如如顏丙居士
有僧人舉趙州禪師拜見南泉禪師時，南泉禪師說有主沙彌的故事來問顏丙居士，顏丙居士用頌來回答：『解把一莖茅』
【English Translation】 English version: Difficult to express. I wonder how you all comment on this.
Entering the hall for Dharma talk. The clear and bright right eye of Maheśvara (a protective deity in Buddhism). When one place is understood, all affairs are readily handled. Binding tigers and capturing dragons, shaking the heavens and earth. Now, what about an ordinary saying? Don't use right and wrong to judge me; worldly speculations are irrelevant to me.
Zen Master Sizhuo of Panshan in Jizhou, Shuntian Prefecture, entered the hall for Dharma talk. He raised his staff and said, 'Climbing mountains and crossing rivers all depend on this person.' He threw down the staff and said, 'Meeting is easy, but living together is difficult to maintain affection.'
Entering the hall for Dharma talk. Silent and yet aware, like a lifeless person with breath. Aware and yet silent, like a useless stubborn stone. Alas! To whom shall I entrust this refreshing breeze?
Disciple of Zen Master Pu of Yuwang Temple
Zen Master Miaozhi Congkuo of Yuwang Temple in Ningbo Prefecture
He was the son of the Lin family in Changxi, intelligent and sensible from a young age, and did not speak carelessly. He was tonsured at the age of fifteen. He met Zen Master Foxin Cai and Zen Master Lan'an Xu. Later, he relied on Zen Master Dayuan Pu and gained some understanding, serving him diligently for several years.
Zen Master Dayuan Pu stroked him, considering him to be like himself. He followed Zen Master Dahui Zonggao (Miaoxi) to study at the foot of Mount Huiyan, and then accompanied him to Yuwang Temple. When Zen Master Dayuan Pu succeeded to the abbotship of Jingshan Temple, Zen Master Congkuo served as the first seat. Prime Minister Shen requested him to emerge into the world to propagate the Dharma at Lushan Temple, and Yixiang Temple was chosen for him by Zen Master Dayuan Pu. Later, he moved to Yuwang Temple. When Emperor Xiaozong ascended the throne, he ordered the relics pagoda to be sent to the imperial residence and placed in the Guantang Hall in the forbidden city. He summoned Zen Master Congkuo to the Bilin Hall and asked, 'Where did the relics appear from?' Zen Master Congkuo said, 'They appeared from Your Majesty's sacred heart.' The emperor was very pleased and bestowed upon Zen Master Congkuo the title 'Zen Master Miaozhi'. The King of Japan read Zen Master Congkuo's verses and claimed to have gained some understanding, annually performing the rites of a disciple and sending timber to build the relics hall. In his later years, Zen Master Congkuo retired to Mount Wushi, establishing the Xiaoyue Hermitage as his final resting place. In the year Gengzi of the Chunxi era (1180), he showed slight illness and passed away after reciting a verse, at the age of sixty-two, with forty-seven years as a monk. His pagoda was built next to the hermitage.
Disciple of Zen Master Ran of Xuefeng
Layman Yan Bing, Ruru
A monk raised the story of Zen Master Zhaozhou visiting Zen Master Nanquan, where Zen Master Nanquan said there was a novice with an owner, to ask Layman Yan Bing. The layman answered with a verse: 'Able to grasp a single blade of grass.'
草。喚作丈六金身。會得頭頭皆是道。眼中瞳子面前人。
頌子湖狗話曰。貧家無所有。只養一隻狗。便是佛出來。也須遭一口。
大鑒下第十九世
青原禋禪師法嗣
吉安府青原凈居正庵宗廣禪師
僧問。不在內。不在外。不在中間。且道。在甚麼處。師曰。逢人不得錯舉。曰還有請益分也無。師曰。弄巧成䂐。僧禮拜。師曰。卻較些子。
上堂。父子相承住此山。叢林軌則沒多般。主賓色色皆仍舊。驀召大眾。且道。仍舊后如何。一炷清香答聖顏。下座。
上堂。不用愛聖。聖是假名。不用厭凡。凡是妄立。但得聖凡情盡。自然物我雙忘。正恁么時。憑誰委悉。拈拄杖曰。石女穿針山色秀。木人牽線海云生。乃卓一卓。下座。
鼓山永禪師法嗣
杭州府凈慈晦翁悟明禪師
福州人。上堂。舉夾山會下一僧到高亭。才禮拜。亭便打。僧曰。特來禮拜師何打。又拜。亭又打趁出。僧回。舉似夾山。山曰。會么。曰不會。山曰。賴汝不會。汝若會。即夾山口啞去。應庵曰。高亭一期。忍俊不禁。爭奈拄杖放行太速。者僧當時若是個漢。莫道高亭夾山。便是達磨出來也。斬為三段。何故。家肥生孝子。國霸有謀臣。師曰。高亭夾山。門庭施設。各得其宜。
【現代漢語翻譯】 現代漢語譯本： 哎呀。這被稱作丈六金身（佛像）。領會了，就會明白處處都是真理。眼中的瞳孔就是面前的人。
頌子湖狗這樣說：窮人家裡沒什麼值錢的東西，只養了一條狗。就算是佛來了，也要被咬一口。
大鑒下第十九世
青原禋禪師的法嗣
吉安府青原凈居正庵宗廣禪師
有僧人問：不在內，不在外，也不在中間，那麼，它到底在哪裡？禪師說：遇到人不要隨便亂說。僧人說：還有請教的份嗎？禪師說：弄巧成拙。僧人行禮拜。禪師說：這樣稍微好一點。
禪師上堂說法：父子相傳住在這座山裡，叢林的規矩也沒有多少改變。主人和客人，作用和位置都還是老樣子。禪師突然召集大眾，問道：那麼，保持老樣子之後又該如何呢？用一炷清香來回答聖顏。下座。
禪師上堂說法：不用喜愛聖，聖只是個假名字；不用厭惡凡，凡是虛妄的設立。只要聖凡的情感都消失了，自然就會物我兩忘。正在這個時候，靠誰來了解呢？禪師拿起拄杖說：石女穿針，山色秀麗；木人牽線，海云飄生。於是用拄杖敲了一下，下座。
鼓山永禪師的法嗣
杭州府凈慈晦翁悟明禪師
福州人。禪師上堂說法：舉個例子，夾山禪師門下有一個僧人到了高亭，剛要禮拜，高亭就打他。僧人說：我特意來禮拜師父，為什麼要打我？又拜，高亭又打他，把他趕了出去。僧人回去，把這件事告訴了夾山禪師。夾山禪師說：你明白了嗎？僧人說：不明白。夾山禪師說：幸虧你不明白。如果你明白了，我就說不出話了。應庵禪師說：高亭當時，忍不住笑了出來。只是可惜拄杖放得太快了。那個僧人當時如果是個有擔當的人，不要說高亭和夾山，就算是達磨（菩提達摩）出來，也要把他斬成三段。為什麼呢？家境富裕，容易出孝子；國家強大，就會有謀臣。禪師說：高亭和夾山，他們的門庭設施，各自都很合適。
【English Translation】 English version: Alas. It is called the Sixteen-Foot Golden Body (Buddha image). If you understand it, you will realize that everywhere is the truth. The pupils in the eyes are the people in front of you.
Songzihu Dog said: Poor families have nothing of value, only a dog. Even if the Buddha comes, he will be bitten.
The nineteenth generation under Dajian
The Dharma successor of Zen Master Qingyuan Yin
Zen Master Zheng'an Zongguang of Qingyuan Jingju Temple in Ji'an Prefecture
A monk asked: Not inside, not outside, not in the middle, then where is it? The Zen master said: Don't speak carelessly when you meet people. The monk said: Is there still a chance to ask for instruction? The Zen master said: Trying to be clever only makes things worse. The monk bowed. The Zen master said: That's a little better.
The Zen master ascended the hall to preach: Father and son have lived in this mountain for generations, and the rules of the monastery have not changed much. The host and guest, their roles and positions, remain the same. The Zen master suddenly gathered the assembly and asked: So, what should we do after keeping things the same? Use a stick of incense to answer the holy face. Descend from the seat.
The Zen master ascended the hall to preach: No need to love the 'holy'; 'holy' is just a false name. No need to hate the 'mundane'; 'mundane' is a false construct. As long as the emotions of the 'holy' and 'mundane' disappear, naturally both self and other will be forgotten. At this very moment, who can understand it? The Zen master picked up his staff and said: A stone woman threads a needle, the mountain scenery is beautiful; a wooden man pulls the thread, sea clouds arise. Then he struck the ground once with his staff and descended from the seat.
The Dharma successor of Zen Master Yong of Gushan
Zen Master Huiming of Jingci Temple in Hangzhou Prefecture
A native of Fuzhou. The Zen master ascended the hall to preach: To give an example, a monk under Zen Master Jiashan went to Gaoting. As soon as he bowed, Gaoting hit him. The monk said: I came specifically to pay respects to the master, why did you hit me? He bowed again, and Gaoting hit him again, chasing him out. The monk returned and told Zen Master Jiashan about this. Zen Master Jiashan said: Do you understand? The monk said: I don't understand. Zen Master Jiashan said: Luckily you don't understand. If you understood, I would be speechless. Zen Master Ying'an said: Gaoting couldn't help but laugh at that time. It's just a pity that the staff was released too quickly. If that monk had been a capable person at that time, not to mention Gaoting and Jiashan, even if Bodhidharma (Damo) came out, he would be cut into three pieces. Why? A wealthy family easily produces filial sons; a strong country will have resourceful ministers. The Zen master said: Gaoting and Jiashan, their monastic arrangements, are each suitable in their own way.
但中間一人較些子。明果與么道也。是鞏縣茶瓶。嘉定丁丑。師纂修聯燈會要。傳於叢林。
靈隱善禪師法嗣
杭州府徑山藏叟善珍禪師
泉州南安呂氏子。年十三。依郡之崇福落髮。十六遊方。至杭受具。謁妙峰于靈隱。入室悟旨。后出世住里之光孝。升承天。次遷安吉之思溪圓覺。福之雪峰。復以朝命。移育王與徑山。據室。者里是問訊燒香了。來老僧身邊。立地底所住么。呆子你自鈍置。猶可莫來鈍置老僧。
示眾。古者道。知之一字。眾妙之門。又有道。知之一字。眾禍之門。只者二門入得。更須出得。三世諸佛出不得。六代祖師出不得。天下老和尚出不得。何故。變鐵成金易。變金成鐵難。
上堂。慧大地。是紫磨金色身。諸人每日開眼。覷見釋迦老子心肝。舉步。踏著釋迦老子鼻孔。說有說無是誑。說生說滅是謗。說即心非心是妄。不誑不謗不妄。春風吹落桃李華。澹煙疏雨籠青嶂。
上堂。春雪寒春宵短。古佛心破燈盞。正法眼乾紙捻。抖擻精神。只管看看到。北斗西移。南斗東轉。上元依舊正月半。
上堂。靈云見桃華悟去。玄沙道。敢保老兄未徹。香嚴聞擊竹悟去。仰山道。祖師禪未會。禪和家十個五雙道。我此一門。全無肯路。與么亦未知玄沙仰山
【現代漢語翻譯】 現代漢語譯本 但中間有一個人稍微好一些。明白結果是這樣說的嗎？就像鞏縣出產的茶瓶一樣普通。嘉定丁丑年（1217年），禪師編纂修訂了《聯燈會要》，在叢林中流傳。
靈隱善禪師的法嗣
杭州府徑山藏叟善珍禪師
泉州南安呂氏之子。十三歲時，在郡里的崇福寺剃度出家。十六歲開始遊方參學，到杭州受具足戒。在靈隱寺參謁妙峰禪師，入室后領悟了禪宗的宗旨。之後出任光孝寺住持，升座承天寺，接著遷往安吉的思溪圓覺寺，以及福州的雪峰寺。後來又奉朝廷的命令，移住育王寺和徑山寺。佔據住持之位后說：『這裡是問訊燒香的地方。來老僧身邊，立足的地方在哪裡呢？』 呆子，你自己在耽誤自己，還來耽誤老僧。
開示大眾：古人說，『知』之一字，是眾妙之門。又有人說，『知』之一字，是眾禍之門。只是這兩個門，入得了，更要出得了。三世諸佛出不得，六代祖師出不得，天下的老和尚都出不得。為什麼呢？變鐵成金容易，變金成鐵難。
上堂說法：慧大地，是紫磨金色身。諸位每天睜開眼睛，看見釋迦老子的心肝。舉步，踩著釋迦老子的鼻孔。說有說無是欺騙，說生說滅是誹謗，說即心非心是虛妄。不欺騙，不誹謗，不虛妄，春風吹落桃李花，淡淡的煙霧和稀疏的雨籠罩著青色的山峰。
上堂說法：春雪寒冷，春宵短暫，古佛的心像破燈盞一樣。正法眼像干紙捻一樣。抖擻精神，只管看，看到北斗西移，南斗東轉。上元節依舊是正月十五。
上堂說法：靈云禪師因為見到桃花而開悟。玄沙禪師說：『我敢保證老兄你還沒有徹底領悟。』 香嚴禪師因為聽到擊竹的聲音而開悟。仰山禪師說：『你還沒有領會祖師禪。』 禪和家十個有五雙說：『我這一門，完全沒有肯定的路。』 即使這樣，也未必知道玄沙禪師和仰山禪師的真意。
【English Translation】 English version But one person in the middle is slightly better. Do you understand the result of saying it this way? It's as common as a teapot from Gong County. In the year Dingchou of the Jiading era (1217), the master compiled and revised the 'Lian Deng Hui Yao' (Essentials of the Transmission of the Lamp), which was circulated in the monastic community.
Successor of Zen Master Shan of Lingyin Temple
Zen Master Shanzhen, Zang Sou of Jingshan Mountain in Hangzhou Prefecture
A son of the Lü family of Nan'an, Quanzhou. At the age of thirteen, he had his head shaved at Chongfu Temple in the prefecture. At sixteen, he began traveling and studying, receiving full ordination in Hangzhou. He visited Zen Master Miaofeng at Lingyin Temple and, after entering the room, understood the essence of Zen. Later, he became the abbot of Guangxiao Temple, ascended to Chengtian Temple, and then moved to Yuanjue Temple in Sixi, Anji, and Xuefeng Temple in Fuzhou. Later, by order of the court, he moved to Yuhuang Temple and Jingshan Temple. After taking the position of abbot, he said: 'This is the place for inquiries and incense offerings. Come to this old monk's side, where is the place to stand?' Fool, you are delaying yourself, and you still come to delay this old monk.
Instructing the assembly: The ancients said, 'The word 'knowledge' is the gate to all wonders.' Others said, 'The word 'knowledge' is the gate to all misfortunes.' Only these two gates, you can enter, but you must also be able to exit. The Buddhas of the three worlds cannot exit, the six generations of patriarchs cannot exit, and the old monks of the world cannot exit. Why? It is easy to turn iron into gold, but difficult to turn gold into iron.
Ascending the hall to preach: The Great Wisdom Earth is a body of purple-gold color. Every day, you open your eyes and see the heart and liver of old Shakyamuni. Taking a step, you are stepping on the nostrils of old Shakyamuni. Saying 'is' or 'is not' is deception, saying 'birth' or 'death' is slander, saying 'mind is mind, not mind is falsehood'. Not deceiving, not slandering, not being false, the spring breeze blows down peach and plum blossoms, and faint smoke and sparse rain shroud the green peaks.
Ascending the hall to preach: Spring snow is cold, spring nights are short, the ancient Buddha's heart is like a broken lamp. The eye of the true Dharma is like a dry paper twist. Shake your spirits, just keep watching, watching until the Big Dipper moves west, and the Southern Dipper turns east. The Lantern Festival is still the fifteenth day of the first month.
Ascending the hall to preach: Zen Master Lingyun attained enlightenment upon seeing peach blossoms. Zen Master Xuansha said, 'I dare to guarantee that you, brother, have not thoroughly understood.' Zen Master Xiangyan attained enlightenment upon hearing the sound of striking bamboo. Zen Master Yangshan said, 'You have not understood the Zen of the patriarchs.' Five out of ten Zen practitioners say, 'In my school, there is absolutely no definite path.' Even so, they may not know the true meaning of Zen Masters Xuansha and Yangshan.
舌頭落處在。要見二大老么。醉我落花天。借他管絃里。
除夕小參。舉僧問古德。年窮歲盡時如何。德曰。依舊孟春猶寒。師曰。古德恁么答話。只恐諸人忘卻。今日忽有人問年窮歲盡時如何。拈棒便打。待他道因甚麼打某甲。即向他道。你更要我道孟春猶寒那。
嘗自題其像曰。參禪無悟。識字有數。眼三角似燕山愁胡面百折。如趙婆呷酢一著。高出諸方。敢道。飯是米做。
送忍書記偈曰。𩯭絲不可織寒衣。煮字那能療得饑。別欲與君安樂法。正忙卻未有間時。
生宋光宗紹熙甲寅十月十二日。示寂于景炎丁丑五月二十一。壽八十三。閟全身於南塔院。
杭州府凈慈東叟仲穎禪師
上堂。切忌隨他覓。無勞向己求。縱橫活鱍鱍。有放還有收。是甚麼。一葉落天下秋。
上堂。迷生寂亂。悟無好惡。奉化縣裡契此翁。凸個肚矮雙足。拖個布袋。十字街頭。憨憨癡癡。落落魄魄。何似老龍牙手裡。把柄破木杓。
上堂。拈拂子畫一畫曰。伏羲發天地之秘。未明者訊息。又點三點曰。瞿曇示圓伊之形。未明者訊息。者訊息如何辨的。不見道。冬至乃書云節擊拂子。
上堂。上不在天。下不在地。中不在人。喝一喝曰。且道。者一喝。落在甚麼處。若也知得。
【現代漢語翻譯】 舌頭落處在哪裡？想要見到二大老嗎？我沉醉於落花的時節，借用那管絃樂聲。
除夕小參時，引用僧人問古德（古代有德行的僧人）的話：『年窮歲盡時如何？』古德回答說：『依舊孟春猶寒。』禪師說：『古德這樣回答，只怕大家忘記了。今天如果有人問年窮歲盡時如何，就拿起棒子打他。』等他問為什麼打他，就對他說：『你還要我說孟春猶寒嗎？』
曾經自己題寫自己的畫像說：『參禪沒有領悟，識字倒是有些。三角眼像燕山愁胡的面容，百般褶皺，像趙婆喝醋一樣。』這一招，高出其他地方。敢說：『飯是米做的。』
送別忍書記時作偈說：『頭髮絲不能織成寒衣，煮字怎麼能療飢？想要給你安樂的方法，正忙著還沒有空閑時間。』
生於宋光宗紹熙甲寅年（1194年）十月十二日，于景炎丁丑年（1277年）五月二十一日圓寂，享年八十三歲。全身安葬在南塔院。
杭州府凈慈東叟仲穎禪師
上堂說法：『切記不要隨他人去尋找，不用向自己去求取。縱橫活潑，有放也有收。』這是什麼？『一葉落，天下秋。』
上堂說法：『迷惑產生寂靜和混亂，覺悟則沒有好惡。奉化縣裡的契此翁（彌勒佛的化身），挺著肚子，雙腳矮小。拖著布袋，在十字街頭，憨憨癡癡，落落魄魄。』哪裡比得上老龍牙手裡，拿著破木勺？
上堂說法：拿起拂塵畫了一下說：『伏羲（中國神話人物）揭示了天地的秘密，不明瞭的人去探究訊息。』又點了三點說：『瞿曇（釋迦牟尼佛）展示了圓滿的形象，不明瞭的人去探究訊息。』這訊息如何辨別？沒聽見說嗎？『冬至乃書云節』敲擊拂塵。
上堂說法：『上不在天，下不在地，中不在人。』喝一聲說：『且說，這一喝，落在什麼地方？』如果知道，
【English Translation】 Where does the tongue fall? Do you want to see the two old fellows? I am drunk in the season of falling flowers, borrowing the sounds of pipes and strings.
Small assembly on New Year's Eve. Quoting a monk's question to an ancient virtuous monk (ancient monks with virtue): 'What happens when the year ends?' The virtuous monk replied: 'Still, the early spring is cold.' The Zen master said: 'The virtuous monk answers like this, I'm afraid everyone will forget. If someone asks today what happens when the year ends, pick up a stick and hit him.' Wait for him to ask why he was hit, and then say to him: 'Do you still want me to say that the early spring is cold?'
Once, he inscribed his own portrait, saying: 'No enlightenment in Chan meditation, but some knowledge of characters. Triangular eyes like the face of a sorrowful barbarian from Yanshan, a hundred wrinkles, like Zhao's wife drinking vinegar.' This move surpasses all others. Dare to say: 'Rice is made of rice.'
When sending off the scribe Ren, he composed a verse saying: 'Hair threads cannot be woven into winter clothes, how can boiling words cure hunger? Wanting to give you the method of peace and happiness, I am busy and have no free time.'
Born on the twelfth day of the tenth month of the Jia Yin year (1194) of Emperor Guangzong of the Song Dynasty, he passed away on the twenty-first day of the fifth month of the Ding Chou year (1277) of Jingyan, at the age of eighty-three. His whole body was buried in the South Pagoda Courtyard.
Zen Master Dongsou Zhongying of Jingci Temple in Hangzhou Prefecture
Ascending the hall to preach: 'Remember not to follow others to seek, no need to seek from oneself. Lively and vigorous, there is release and there is收.' What is this? 'One leaf falls, and the world knows autumn.'
Ascending the hall to preach: 'Delusion gives rise to stillness and chaos, enlightenment has no good or evil. Old Man Qici (incarnation of Maitreya Buddha) in Fenghua County, with a protruding belly and short feet. Dragging a cloth bag, in the crossroads, silly and foolish, dissolute and unrestrained.' How can it compare to the old dragon's tooth in hand, holding a broken wooden spoon?
Ascending the hall to preach: He picked up the whisk and drew a stroke, saying: 'Fuxi (Chinese mythological figure) revealed the secrets of heaven and earth, those who do not understand seek news.' Then he pointed three times, saying: 'Gautama (Sakyamuni Buddha) showed the perfect form, those who do not understand seek news.' How to distinguish this news? Haven't you heard? 'Winter solstice is the festival of writing clouds' striking the whisk.
Ascending the hall to preach: 'Above is not in heaven, below is not on earth, in the middle is not in man.' Shouting: 'And say, where does this shout fall?' If you know,
也有賓。也有主。也有照。也有用。若也不知。參退巡堂喫茶。
上堂。撾動鼓。眾斯聚。耳同聞。目同睹。超乾坤。越今古。夫何故。五月五。是端午。
上堂。行者行坐者坐。左之右之。無可不可。甘露園中蒺藜。黃檗樹頭蜜果。才與么不與么。不與么卻與么。善賈之家不停滯貨。
吉安府吉水龍濟友云宗鍪禪師
廬陵王氏子。幼喜趺坐。年十二。從寶壽海室淙出家。十九剃髮受具。二十二。參妙峰于靈隱。值佛涅槃日上堂。峰拈拄杖曰。釋迦老子來也。諸人還見么。微妙凈法身。具相三十二。放下拄杖曰。見你諸人不會。入涅槃去也。師于言下。豁然契悟。尋登吉水之東山佛頂。得修山主故址。木食澗飲。影不出山。嘗自詠曰。山僧有分住煙蘿。無米無錢莫管他。水似琉璃山似玉。眼前盡有許來多。后峰以法衣竹篦。並自題肖像。寄師曰。妙峰孤頂草離離。橫按竹篦三尺鐵。只許佛頂龍濟知。父子不傳真秘訣。
師嘗榜門曰。除卻眼耳鼻舌身意。那個是你自己。若也道得。許你親見龍濟。其或未然。且居門外。雪巖嘗對曰。和尚曾接得幾人。師曰。山僧從來不曾按牛頭吃草。
歲暮僧問。臘月三十日到來時如何。師曰。門前無索債人。
元至元丁亥七月二十七日。
【現代漢語翻譯】 現代漢語譯本 也有賓（客人）。也有主（主人）。也有照（照亮）。也有用（作用）。如果也不知曉這些，就去參禪、退省、巡堂、喫茶吧。
上堂說法。敲響鼓，大眾聚集。耳朵一同聽聞，眼睛一同看見。超越乾坤，超越古今。是什麼緣故呢？因為今天是五月五，是端午節。
上堂說法。行走的人行走，坐著的人坐著。向左向右，沒有什麼不可以。甘露園中卻有蒺藜，黃檗樹頭卻有蜜果。才說這樣不這樣，不說這樣卻又這樣。善於經商的人家不會積壓貨物。
吉安府吉水龍濟友云宗鍪禪師
是廬陵王氏的兒子。從小就喜歡跏趺坐。十二歲時，跟隨寶壽海室淙出家。十九歲剃髮受具足戒。二十二歲，在靈隱寺參拜妙峰禪師。正值佛陀涅槃日，妙峰禪師上堂說法。拈起拄杖說：『釋迦老子來了！你們看見了嗎？微妙清凈的法身，具足三十二相。』放下拄杖說：『我看你們這些人不會，入涅槃去了！』禪師在言語之下，豁然開悟。隨即登上吉水東山佛頂，得到修山主原來的住址，吃木食，飲澗水，身影不出山。曾經自己吟詠道：『山僧有緣分住在煙霧繚繞的山中，沒有米沒有錢也不用管它。水像琉璃一樣，山像美玉一樣，眼前應有盡有，多得很。』後來妙峰禪師將法衣、竹篦，並親自題寫的畫像，寄給禪師說：『妙峰孤頂，草木稀疏。橫按竹篦，如三尺鐵。只允許佛頂龍濟知道。父子之間不傳真正的秘訣。』
禪師曾經在門上貼出告示說：『除去眼、耳、鼻、舌、身、意，哪個是你自己？如果說得出來，就允許你親見龍濟。如果說不出來，就在門外待著吧。』雪巖禪師曾經對他說：『和尚曾經接引過幾個人？』禪師說：『山僧從來不曾按著牛頭讓它吃草。』
歲末，有僧人問：『臘月三十日到來時，如何是好？』禪師說：『門前沒有討債的人。』
元至元丁亥（1287年）七月二十七日。
【English Translation】 English version There are guests. There are hosts. There is illumination. There is function. If you do not understand these, go to Chan practice, introspection, hall巡邏, and tea drinking.
Entering the hall for Dharma talk. The drum is struck, and the assembly gathers. Ears hear together, and eyes see together. Transcending the universe, surpassing the past and present. What is the reason? Because today is the fifth day of the fifth month, the Dragon Boat Festival.
Entering the hall for Dharma talk. Those who walk, walk; those who sit, sit. To the left or to the right, nothing is impossible. In the garden of nectar, there are tribulus thorns; on the tree of phellodendron, there are honey fruits. Just saying it is like this or not like this, not saying it is like this, yet it is like this. A good merchant does not hoard goods.
Chan Master Youyun Zongmou of Longji Temple in Jishui, Jian'an Prefecture
Was the son of the Wang family of Luling. From a young age, he liked to sit in the lotus position. At the age of twelve, he left home to become a monk under Haishi Cong of Baoshou Temple. At nineteen, he shaved his head and received full ordination. At twenty-two, he visited Miaofeng at Lingyin Temple. On the day of the Buddha's Nirvana, Master Feng ascended the hall and, holding up his staff, said, 'Old Shakyamuni has come! Do you all see him? The subtle and pure Dharma body, possessing thirty-two marks.' He put down the staff and said, 'I see that you all do not understand, and have entered Nirvana!' The master, upon hearing these words, suddenly awakened. He then ascended the Buddha's Peak of Dongshan in Jishui, obtaining the old site of Master Xiu's mountain dwelling, eating wood and drinking from the stream, his shadow never leaving the mountain. He once composed a poem, saying, 'This mountain monk has a share in living in the misty mountains, without rice or money, don't worry about it. The water is like crystal, the mountain is like jade, everything is available before my eyes, so much.' Later, Master Feng sent the Dharma robe, bamboo staff, and a self-portrait with his own inscription to the master, saying, 'Miaofeng's solitary peak, the grass is sparse. Holding the bamboo staff horizontally, it is like three feet of iron. Only Longji of Buddha's Peak is allowed to know. Father and son do not transmit the true secret訣.'
The master once posted a notice on the door, saying, 'Apart from the eyes, ears, nose, tongue, body, and mind, which one is yourself? If you can say it, you are allowed to see Longji in person. If not, then stay outside the door.' Xueyan once said to him, 'How many people has the abbot received?' The master said, 'This mountain monk has never forced a cow to eat grass.'
At the end of the year, a monk asked, 'When the thirtieth day of the twelfth month arrives, what will happen?' The master said, 'There are no debt collectors at the door.'
The twenty-seventh day of the seventh month of the Dinghai year of Zhiyuan in the Yuan Dynasty (1287).
忽示疾。集眾囑後事。彈指一聲曰。只此是別眾語也。將二鼓。眾請偈。師索筆書曰。一燈在望。更無言說。大地平沉。虛空迸裂。書畢泊然而寂。世壽八十。臘六十一。全身塔于峰巔。
凈慈簡禪師法嗣
寧波府育王物初大觀禪師
鄞縣橫溪陸氏子。參北澗于凈慈領旨。典文翰。晚住育王。上堂。一東二冬。你儂我儂。暗中偷笑。當面脫空。雖是尋常茶飯。誰知米里有蟲。夜來好風。吹折門前一株松。
上堂。用黑豆法。換人眼睛。如恒河沙。會火爐頭話。能有幾個。九九九。三世諸佛不知有。翻身踢倒五須彌。何用法身藏北斗。藏北斗。分明向外揚家醜。
上堂。達磨正宗。衲僧巴鼻。充塞虛空。無處迴避。堪笑迷流。白日青天開卻眼。只管瞌睡。更有黃面老人。不識好惡。入泥入水。卻道。我于然燈佛所。無一法可得。而為我授記。何異好肉剜瘡。空華求蒂。畢竟如何。悉唎悉唎。既順世。塔于寺之西庵。
徑山琰禪師法嗣
杭州府徑山偃溪廣聞禪師
侯官林氏子。母陳。世業儒。季父為沙門。諱智隆。住宛陵光孝。往依之。十八得剃染。初見鐵牛印。少室睦。無際派諸老。甚久。后參浙翁于天童。針芥雖投。自知未穩。及再參雙徑。一夕坐檐間。聞更三。
【現代漢語翻譯】 現代漢語譯本： 忽然示現疾病，召集眾人囑咐後事。彈指一聲說：『這只是告別大家的言語了。』將近二更時分，眾人請求留下偈語。禪師索要筆墨寫道：『一燈在望，更無言說。大地平沉，虛空迸裂。』寫完便安然而逝。世壽八十歲，僧臘六十一年。全身塔葬于峰頂。
凈慈簡禪師法嗣
寧波府育王物初大觀禪師
鄞縣橫溪陸氏之子。在凈慈參北澗禪師領悟旨意，掌管文翰。晚年住持育王寺。上堂說法：『一東二冬，你儂我儂，暗中偷笑，當面脫空。雖是尋常茶飯，誰知米里有蟲。夜來好風，吹折門前一株松。』
上堂說法：『用黑豆法，換人眼睛，如恒河沙（Ganges river sands）。會火爐頭話，能有幾個？九九九，三世諸佛不知有。翻身踢倒五須彌（five Sumeru）。何用法身藏北斗（Big Dipper）。藏北斗，分明向外揚家醜。』
上堂說法：『達磨（Bodhidharma）正宗，衲僧巴鼻。充塞虛空，無處迴避。堪笑迷流，白日青天開卻眼，只管瞌睡。更有黃面老人，不識好惡，入泥入水。卻道：我于然燈佛（Dipamkara Buddha）所，無一法可得，而為我授記。何異好肉剜瘡，空華求蒂。畢竟如何？悉唎悉唎。既順世，塔于寺之西庵。
徑山琰禪師法嗣
杭州府徑山偃溪廣聞禪師
侯官林氏之子。母親姓陳。世代以儒學為業。叔父為沙門，法諱智隆，住持宛陵光孝寺。前往依止他。十八歲時剃度染衣。最初拜見鐵牛印禪師、少室睦禪師、無際派諸位老宿，很久以後，參訪浙翁禪師于天童寺，針芥雖投合，自己知道尚未穩妥。等到再次參訪雙徑寺時，一天晚上坐在屋檐下，聽到三更的梆子聲。
【English Translation】 English version: Suddenly, he showed signs of illness and gathered the assembly to entrust them with his final affairs. He snapped his fingers once and said, 'This is just my farewell to everyone.' As it approached the second watch of the night, the assembly requested a verse. The Zen master asked for a brush and wrote: 'A lamp is in sight, no more words to say. The great earth sinks, the void bursts apart.' After writing, he passed away peacefully. He lived to be eighty years old, with sixty-one years as a monk. His entire body was enshrined in a pagoda at the peak of the mountain.
Successor of Zen Master Jian of Jingci Temple
Zen Master Wuchu Daguan of Yuwang Temple in Ningbo Prefecture
A son of the Lu family of Hengxi in Yin County. He received the Dharma from Beijian at Jingci Temple and was in charge of literary matters. In his later years, he resided at Yuwang Temple. He gave a Dharma talk: 'One east, two winter, you and I, you and I, secretly laughing, openly emptying. Although it's ordinary tea and rice, who knows there are worms in the rice? Last night, a good wind blew and broke a pine tree in front of the gate.'
He gave a Dharma talk: 'Using the black bean method, changing people's eyes, like the sands of the Ganges (Ganges river sands). How many can understand the words at the fire pit? Nine, nine, nine, the Buddhas of the three worlds do not know it exists. Turning over and kicking down the five Sumeru (five Sumeru) mountains. Why use the Dharmakaya (Dharmakaya) to hide the Big Dipper (Big Dipper)? Hiding the Big Dipper, clearly exposing family scandals outwards.'
He gave a Dharma talk: 'Bodhidharma's (Bodhidharma) true lineage, the essence of a monastic. Filling the void, nowhere to avoid. It's laughable how the deluded, in broad daylight, open their eyes but only doze off. There are even yellow-faced old men who don't know good from bad, entering mud and water. Yet they say: 'At Dipamkara Buddha's (Dipamkara Buddha) place, I obtained no Dharma, yet he predicted my enlightenment.' How is this different from cutting a sore on good flesh, seeking a stem from empty flowers? What is it ultimately? Siddhi, Siddhi. Having passed away, he was enshrined in a pagoda at the west hermitage of the temple.'
Successor of Zen Master Yan of Jingshan Temple
Zen Master Guangwen of Yanxi at Jingshan Temple in Hangzhou Prefecture
A son of the Lin family of Houguan. His mother's surname was Chen. His family had been scholars for generations. His uncle was a Shramana (Buddhist monk), named Zhilong, who resided at Guangxiao Temple in Wanling. He went to rely on him. At the age of eighteen, he was tonsured and dyed his robes. Initially, he met Zen Master Tieniu Yin, Zen Master Shaoshi Mu, and various elders of the Wuji lineage for a long time. Later, he visited Zen Master Zhe Weng at Tiantong Temple. Although they were compatible like needle and thread, he knew he was not yet stable. When he visited Shuangjing Temple again, one night he sat under the eaves and heard the third watch bell.
轉入堂。曳履而蹶。如夢忽醒。翌朝造室。翁。舉趙州洗缽盂話。師將啟吻。翁遽止之。遂當下廓然。紹定戊子。出住四明小凈慈。次歷主香山萬壽雪竇育王凈慈靈隱徑塢八席。
開爐上堂。舉趙州示眾。老僧三十年前在南方。火爐頭有個無賓主話。直至如今。無人舉著。師曰。森羅萬象。明暗色空。日夜舉揚。趙州古佛。不是不知。只為貪程太速。
上堂。楊岐眼裡睛。臨濟頂中髓。一不成二不是。點著不來。白雲萬里。
佛成道上堂。錯錯。六載草繩空自縛。了了。開得眼來天大曉。古今天地。古今日月。古今星辰。拍掌一下曰。劍去久矣。切忌刻舟。
上堂。雲門放洞山三頓棒。嚼飯餵嬰兒。黃檗打臨濟三頓棒。按牛頭吃草。只今不犯絲毫。有個方便。良久曰。大事為你不得。小事自己擔當。
上堂。非風幡動。仁者心動。浣盆浣盆。非風鈴鳴。我心鳴耳。漆桶漆桶。古往今來。和泥脫墼。有甚麼限。還知萬壽落處么。劫石有銷日。虛空無盡時。
上堂十字街頭石幢子。無你遮護處。一聲江上侍郎來。無你迴避處。衲僧家朝出暮入。腳前腳后。也須仔細。忽然筑著磕著。凈慈拄杖。別有分付。
上堂。一升三合。拄杖頭邊。萬水千山。草鞋跟底。未言先領誰家灶里
【現代漢語翻譯】 現代漢語譯本： 回到房間。拖著鞋子摔倒了，就像從夢中突然醒來。第二天早上拜訪老師，老師舉起趙州（禪宗祖師）洗缽盂的話頭。禪師正要開口，老師立刻制止了他，於是當下徹底領悟。紹定戊子年（1228年），出任四明小凈慈寺住持，之後歷任香山萬壽寺、雪竇寺、育王寺、凈慈寺、靈隱寺、徑塢寺等八座寺院的住持。
開爐上堂說法。舉趙州（禪宗祖師）開示大眾：『老僧三十年前在南方，火爐邊有個無賓主的話頭，直到如今，沒有人提起。』禪師說：『森羅萬象，明暗色空，日夜都在舉揚。趙州古佛，不是不知道，只因爲貪圖路程太快。』
上堂說法。楊岐（禪宗祖師）的眼睛，臨濟（禪宗祖師）的頂中髓。說一不是，說二也不是。點著也不來，白雲萬里。
佛成道日上堂說法。錯！錯！六年裡用草繩白白地束縛自己。了！了！睜開眼睛，天就大亮了。古往今天地，古往今日月，古往今星辰。拍掌一下說：『劍離開了很久了，切記不要刻舟求劍。』
上堂說法。雲門（禪宗祖師）打了洞山（禪宗祖師）三頓棒，是嚼飯餵嬰兒。黃檗（禪宗祖師）打了臨濟（禪宗祖師）三頓棒，是按著牛頭讓它吃草。如今不犯絲毫，有個方便。良久說：『大事我為你做不了，小事你自己擔當。』
上堂說法。不是風動，不是幡動，是仁者的心在動。《六祖壇經》里說，是浣盆，是浣盆。不是風鈴在鳴，是我的心在鳴。《楞嚴經》里說，是漆桶，是漆桶。古往今來，和泥做磚，脫坯成型，有什麼限制呢？還知道萬壽寺的落腳處嗎？劫石有銷蝕的日子，虛空沒有窮盡的時候。
上堂說法。十字街頭的石幢子，沒有你遮護的地方。一聲『江上侍郎來了』，沒有你迴避的地方。出家僧人早出晚歸，腳前腳后，也須仔細。忽然撞著磕著，凈慈寺的拄杖，另有分付。
上堂說法。一升三合，在拄杖頭邊。萬水千山，在草鞋跟底。未說話之前就領會了，是誰家的灶里？
English version: Returned to the room. Stumbled while dragging slippers, as if suddenly awakened from a dream. The next morning, visited the master. The master raised the story of Zhaozhou (Zen master) washing his bowl. As the monk was about to speak, the master immediately stopped him, and he suddenly had a thorough understanding. In the year of Wuzi during the Shaoding era (1228 AD), he became the abbot of Xiaojingci Temple in Siming, and subsequently served as the abbot of eight temples including Xiangshan Wanshou Temple, Xuedou Temple, Yuwang Temple, Jingci Temple, Lingyin Temple, and Jingwu Temple.
At the opening of the furnace, he ascended the hall to preach. He cited Zhaozhou (Zen master) instructing the assembly: 'This old monk was in the South thirty years ago, and there was a topic of no host and no guest at the furnace. Until now, no one has brought it up.' The master said: 'The myriad phenomena, light and darkness, form and emptiness, are being raised day and night. Ancient Buddha Zhaozhou, it's not that he doesn't know, but it's just that he's too greedy for speed on the journey.'
Ascending the hall to preach. Yangqi's (Zen master) eyes, Linji's (Zen master) marrow in the crown of his head. Saying one is not right, saying two is not right either. Lighting it doesn't come, ten thousand miles of white clouds.
Ascending the hall on the day of Buddha's enlightenment. Wrong! Wrong! For six years, he bound himself in vain with grass ropes. Understood! Understood! Opening his eyes, the sky is bright. Ancient and present heaven and earth, ancient and present sun and moon, ancient and present stars. Clapping his hands once, he said: 'The sword has been gone for a long time, remember not to carve the boat to seek the sword.'
Ascending the hall to preach. Yunmen (Zen master) hit Dongshan (Zen master) three times with a stick, feeding a baby with chewed rice. Huangbo (Zen master) hit Linji (Zen master) three times with a stick, forcing a cow's head to eat grass. Now, without committing the slightest offense, there is a convenience. After a long silence, he said: 'I cannot do great things for you; you must take responsibility for small things yourself.'
Ascending the hall to preach. It is not the wind that moves, it is not the banner that moves, it is the mind of the benevolent that moves. As the Sixth Patriarch Sutra says, it is washing the basin, washing the basin. It is not the wind chime that rings, it is my heart that rings. As the Surangama Sutra says, it is a lacquer bucket, a lacquer bucket. From ancient times to the present, mixing mud to make bricks, shaping the blanks, what limitations are there? Do you still know where Wanshou Temple is located? The kalpa stone has days of erosion, but emptiness has no end.
Ascending the hall to preach. The stone pillar at the crossroads, there is no place for you to hide. A voice says, 'The Vice Minister of the Board of War is coming,' there is no place for you to avoid. Monks go out in the morning and return in the evening, carefully watching their steps. If you suddenly bump into something, the staff of Jingci Temple has other instructions.
Ascending the hall to preach. One sheng and three he, at the head of the staff. Ten thousand waters and a thousand mountains, at the bottom of the straw sandals. Understanding before speaking, whose stove is it in?
【English Translation】 English version: Returned to the room. Stumbled while dragging slippers, as if suddenly awakened from a dream. The next morning, visited the master. The master raised the story of Zhaozhou (Zen master) washing his bowl. As the monk was about to speak, the master immediately stopped him, and he suddenly had a thorough understanding. In the year of Wuzi during the Shaoding era (1228 AD), he became the abbot of Xiaojingci Temple in Siming, and subsequently served as the abbot of eight temples including Xiangshan Wanshou Temple, Xuedou Temple, Yuwang Temple, Jingci Temple, Lingyin Temple, and Jingwu Temple.
At the opening of the furnace, he ascended the hall to preach. He cited Zhaozhou (Zen master) instructing the assembly: 'This old monk was in the South thirty years ago, and there was a topic of no host and no guest at the furnace. Until now, no one has brought it up.' The master said: 'The myriad phenomena, light and darkness, form and emptiness, are being raised day and night. Ancient Buddha Zhaozhou, it's not that he doesn't know, but it's just that he's too greedy for speed on the journey.'
Ascending the hall to preach. Yangqi's (Zen master) eyes, Linji's (Zen master) marrow in the crown of his head. Saying one is not right, saying two is not right either. Lighting it doesn't come, ten thousand miles of white clouds.
Ascending the hall on the day of Buddha's enlightenment. Wrong! Wrong! For six years, he bound himself in vain with grass ropes. Understood! Understood! Opening his eyes, the sky is bright. Ancient and present heaven and earth, ancient and present sun and moon, ancient and present stars. Clapping his hands once, he said: 'The sword has been gone for a long time, remember not to carve the boat to seek the sword.'
Ascending the hall to preach. Yunmen (Zen master) hit Dongshan (Zen master) three times with a stick, feeding a baby with chewed rice. Huangbo (Zen master) hit Linji (Zen master) three times with a stick, forcing a cow's head to eat grass. Now, without committing the slightest offense, there is a convenience. After a long silence, he said: 'I cannot do great things for you; you must take responsibility for small things yourself.'
Ascending the hall to preach. It is not the wind that moves, it is not the banner that moves, it is the mind of the benevolent that moves. As the Sixth Patriarch Sutra says, it is washing the basin, washing the basin. It is not the wind chime that rings, it is my heart that rings. As the Surangama Sutra says, it is a lacquer bucket, a lacquer bucket. From ancient times to the present, mixing mud to make bricks, shaping the blanks, what limitations are there? Do you still know where Wanshou Temple is located? The kalpa stone has days of erosion, but emptiness has no end.
Ascending the hall to preach. The stone pillar at the crossroads, there is no place for you to hide. A voice says, 'The Vice Minister of the Board of War is coming,' there is no place for you to avoid. Monks go out in the morning and return in the evening, carefully watching their steps. If you suddenly bump into something, the staff of Jingci Temple has other instructions.
Ascending the hall to preach. One sheng and three he, at the head of the staff. Ten thousand waters and a thousand mountains, at the bottom of the straw sandals. Understanding before speaking, whose stove is it in?
無煙。撩起便行。是處井中有水。莫道空來又空去。許多途路不相孤。
上堂。繞禪床一匝。揮香案一下。轉藏已竟。講經已竟。若具看經眼目。方知落處。其或未然。依經解義。三世佛冤。離經一字。還同魔說。
上堂。趙州喫茶去。金牛吃飯來。龍門多上客。有人續得末後句。許你入阿字法門。
上堂。一句絕離微。囫圇無縫罅。善財。七日尋覓不得。趙州。五年分疏不下。靈山今日快便難逢。為通一線。六月賣松風。人間恐無價。
宋理宗景定癸亥六月十四日示寂。世壽七十五。僧臘五十八。
蘇州府虎丘枯樁曇禪師
上堂。舉大梅嘗問馬祖。如何是佛。祖曰。即心是佛。師曰。要知馬祖落處么。水向石邊流出冷。風從花里過來香。
杭州府徑山淮海原肇禪師
通州靜海潘氏子。母陳。幼從邑利和寺出家。年十九受具。參浙翁于徑山。翁問。汝何處人。師曰。淮東。翁曰。泗洲大聖。為甚麼在揚州出現。師曰。今日又在杭州撞著。翁曰。且喜沒交涉。師徐曰。自遠趨風。翁以師警敏。欲大激發。未許參堂。才見便曰。下一轉語來。擬開口。即喝出。師以書上。又以頌呈。末句曰。空教回首望長安。翁曰。者里是甚麼所在。師曰。謝和尚掛搭。於是。密就入室
之列。命掌記室。翁既寂。師出世里之光孝。遷吳城雙塔。金陵清涼。天臺萬年。蘇之萬壽。永嘉江心。而四明育王虛席。廟堂以師補處。復遷杭之凈慈靈隱徑山。其住徑山值歉余。逋券山積。僧殘屋老。未幾。樓閣矗霄。云衲踵至。不減浙翁全盛氣象。俄示疾。囑其徒曰。為吾祔一穴于東澗。見生死不忘奉師之意。六月初十日浴訖。書偈而逝。
嘗贊達磨像曰。踏翻地軸與天關。合國人追不再還。去去一身輕似葉。長江千古浪如山。
寧波府天童弁山阡禪師
舉李大夫翱參藥山因緣。頌曰。貴耳而賤目。背手抽金鏃。仰面看青天。箭過新羅國。
送僧歸鄉偈曰。奪志南方問正因。正因一字不曾聞。七零八落袈裟角。惹得凌霄幾片云。
觀音像贊曰。螺髻屈蟠春島碧。綠衣零亂曉云寒。尋聲只么隨流去。說甚真觀清凈觀。
金華府雙林介石朋禪師
上堂。舉明招一日天寒上堂。眾才集。招曰。風頭稍硬。且歸暖室商量。便歸方丈。眾隨至立定。招曰。才到暖室。便見瞌睡。以拄杖一時趁下。頌曰。稍硬風頭早已乖。更將暖室自沉埋。反令千古成軌跡。枉吃羅山白飯來。
因見郁山主畫像。旁僧索贊。師信筆書曰。拾得明珠笑眼開。為言塵凈轉生埃。若無直下承當者
【現代漢語翻譯】 現代漢語譯本： 被列入其中。奉命掌管記室。翁去世后，禪師出世于里之光孝寺，后遷往吳城雙塔寺、金陵清涼寺、天臺萬年寺、蘇州萬壽寺、永嘉江心寺。當時四明育王寺住持之位空缺，朝廷任命禪師前往補位。之後又遷往杭州的凈慈寺、靈隱寺、徑山寺。他住在徑山寺時，正值災年，拖欠的債務堆積如山，僧房破敗不堪。沒過多久，高樓聳立，來參學的僧人絡繹不絕，不亞於浙翁全盛時期的景象。不久后，禪師示現疾病，囑咐他的弟子說：『為我在東澗找一個墓穴，以表達我生死不忘侍奉師父的心意。』六月初十，沐浴完畢，寫下偈語后圓寂。 曾經讚頌達磨（Bodhidharma，禪宗始祖）像說：『踏翻地軸與天關，合國人追不再還。去去一身輕似葉，長江千古浪如山。』 寧波府天童弁山阡禪師 拈出李大夫翱參訪藥山（Yaoshan，唐代禪師）的因緣，並作頌說：『貴耳而賤目，背手抽金鏃。仰面看青天，箭過新羅國。』 送僧人回鄉的偈語說：『奪志南方問正因，正因一字不曾聞。七零八落袈裟角，惹得凌霄幾片云。』 觀音（Avalokiteśvara，菩薩名）像贊說：『螺髻屈蟠春島碧，綠衣零亂曉云寒。尋聲只么隨流去，說甚真觀清凈觀。』 金華府雙林介石朋禪師 上堂說法。舉明招禪師一日天寒上堂，大眾才聚集，明招禪師說：『風頭稍硬，且歸暖室商量。』便回方丈。大眾跟隨至方丈站定。明招禪師說：『才到暖室，便見瞌睡。』用拄杖一時將大眾趕下。並作頌說：『稍硬風頭早已乖，更將暖室自沉埋。反令千古成軌跡，枉吃羅山白飯來。』 因為看見郁山主（Yushan, 人名，可能是位僧人）的畫像，旁邊有僧人請他作贊，禪師隨意寫道：『拾得明珠笑眼開，為言塵凈轉生埃。若無直下承當者
【English Translation】 English version: He was listed among them. He was ordered to be in charge of the secretariat. After Weng passed away, the master emerged at Guangxiao Temple in the village, and later moved to Shuangta Temple in Wucheng, Qingliang Temple in Jinling, Wannian Temple in Tiantai, Wanshou Temple in Suzhou, and Jiangxin Temple in Yongjia. At that time, the abbot's seat at Yuwang Temple in Siming was vacant, and the court appointed the master to fill the position. Later, he moved to Jingci Temple, Lingyin Temple, and Jingshan Temple in Hangzhou. When he resided at Jingshan Temple, it was a year of famine, and the accumulated debts piled up like mountains, and the monks' quarters were dilapidated. Before long, tall buildings rose up, and monks came to study in an endless stream, no less than the prosperous scene of Zhe Weng (likely referring to a previous abbot). Soon after, the master manifested illness and instructed his disciples, 'Find a burial place for me in the East Stream, to express my intention of serving the master without forgetting him in life and death.' On the tenth day of the sixth month, after bathing, he wrote a verse and passed away. He once praised the image of Bodhidharma (達磨, the first patriarch of Zen Buddhism), saying: 'Trampling over the earth's axis and the heavenly gate, the people of the whole country chase after him but he never returns. Going, going, his body is as light as a leaf, the Yangtze River's waves are like mountains for thousands of years.' Chan Master Qian of Tiantong Bian Mountain in Ningbo Prefecture He cited the story of Grand Master Li Ao visiting Yaoshan (藥山, a Chan master of the Tang Dynasty) and composed a verse, saying: 'Valuing the ear and despising the eye, drawing the golden arrow with his hand behind his back. Looking up at the blue sky, the arrow passes over the country of Silla.' A verse for sending a monk back to his hometown says: 'Seizing the will to ask about the true cause in the South, but the word 'true cause' has never been heard. The corners of the tattered kasaya (袈裟, monk's robe) are scattered, attracting a few clouds in the sky.' A praise for the image of Avalokiteśvara (觀音, Bodhisattva of compassion) says: 'The conch-shell hair curls around the green spring island, the green robe is scattered in the cold morning clouds. Seeking sound, he just follows the flow, what is there to say about true contemplation and pure contemplation?' Chan Master Peng of Jieshi in Shuanglin, Jinhua Prefecture Ascending the hall. He cited the story of Chan Master Mingzhao ascending the hall on a cold day. As soon as the assembly gathered, Chan Master Mingzhao said, 'The wind is a bit strong, let's go back to the warm room to discuss.' Then he returned to his abbot's room. The assembly followed and stood still. Chan Master Mingzhao said, 'As soon as I arrived in the warm room, I saw drowsiness.' He used his staff to drive the assembly down at once. And composed a verse, saying: 'The strong wind was already strange, and he buried himself in the warm room. On the contrary, he left traces for thousands of years, eating the white rice of Luoshan in vain.' Because he saw the portrait of Yushan (郁山, personal name, possibly a monk), a monk next to him asked him to write a praise, and the master wrote casually: 'Picking up the bright pearl, his smiling eyes open, saying that the dust is clean and turns into dust. If there is no one who directly takes on the responsibility
。孤負阇黎一撲來。
佛成道日示眾。六載將身草里埋。當時有眼幾曾開。果然見得明星現。未到門庭冷似灰。
杭州府靈隱大川普濟禪師
明州奉化人。上堂。舉僧問睦州。如何是祖師西來意。州曰。一隊衲僧來。一隊衲僧去。師頌曰。一隊衲僧來。一隊衲僧去。打破睦州關。大地無寸土。
題世尊出山相曰。龍章鳳質出王宮。肘露衣穿下雪峰。智愿必空諸有界。不知諸有自來空。
送僧偈曰。云遮劍閣三千里。水隔瞿塘十二峰。抖擻屎腸都說了。莫教錯認甕為鐘。
蜘蛛頌曰。一絲掛得虛空住。百億絲頭殺氣生。上下四圍羅織了。待無漏網話方行。師嘗纂修五燈會元。
蘇州府虎丘東山道源禪師
福建連江黃氏子。肄業郡之白雲。遊歷兩浙。見知識二十餘員。末後到蔣山。見浙翁。室中。翁即心即佛話。有省。出世奉化清涼。遷蘇州虎丘。
上堂。拈拄杖曰。德山棒。臨濟喝。總是用過了底。閑家廢具。且道。虎丘將甚麼為人。卓拄杖曰。不假鉗錘烹佛祖。慣將折箸攪滄溟。擲拄杖下座。
題蜆子像曰。紙錢堆里可憐生。臭口才開便葛藤。蕩盡鬼家窮活計。至今古廟絕人行。
建安徐直翁。帥三山。以雪峰起師。至建寧光孝寺。遺偈而化。
【現代漢語翻譯】 現代漢語譯本：辜負了阇黎（梵語，意為導師）的一番教誨。
佛陀成道之日向眾人開示：六年時間將身埋在草叢中修行，當時有幾人真正睜開慧眼？果然見到啟明星顯現，（此前）未到門庭之時冷清得像灰燼一般。
杭州府靈隱寺大川普濟禪師
是明州奉化人。上堂說法時，引用僧人問睦州禪師的話：『如何是祖師西來意？』睦州禪師回答：『一隊衲僧來，一隊衲僧去。』大川普濟禪師作頌說：『一隊衲僧來，一隊衲僧去，打破睦州關，大地無寸土。』
題世尊（佛的尊稱）出山相：龍章鳳質走出王宮，肘露衣穿下雪峰。智愿必空諸有界，不知諸有自來空。
送僧偈：云遮劍閣三千里，水隔瞿塘十二峰。抖擻屎腸都說了，莫教錯認甕為鐘。
蜘蛛頌：一絲掛得虛空住，百億絲頭殺氣生。上下四圍羅織了，待無漏網話方行。禪師曾經纂修《五燈會元》。
蘇州府虎丘東山道源禪師
是福建連江黃氏之子，在郡里的白雲寺學習，遊歷兩浙（浙江的東部和西部地區），拜見了二十多位知識淵博的人。最後到蔣山，見到浙翁禪師，在室內聽浙翁禪師講『即心即佛』的道理，有所領悟。後來在奉化清涼寺開法，之後遷到蘇州虎丘寺。
上堂說法時，拿起拄杖說：德山禪師的棒，臨濟禪師的喝，都是用過了的，是閑置的廢物。那麼，虎丘寺用什麼來教化世人呢？用拄杖敲擊地面說：不用鉗錘來烹佛祖，慣用折斷的筷子攪動滄溟（大海）。說完擲下拄杖，走下座位。
題蜆子像：紙錢堆里可憐生，臭口才開便葛藤（比喻糾纏不清的爭論）。蕩盡鬼家窮活計，至今古廟絕人行。
建安徐直翁，在三山（福州）做統帥，效仿雪峰禪師的做法，到建寧光孝寺，留下偈語而圓寂。 English version: He has failed to live up to the expectations of the Acharya (Sanskrit word for teacher).
On the day of Buddha's enlightenment, he addressed the assembly: 'For six years, I buried myself in the grass to cultivate. How many eyes were truly open at that time? Indeed, seeing the morning star appear, before arriving at the gate, it was as cold as ashes.'
Dachuan Puji, Zen Master of Lingyin Temple in Hangzhou Prefecture
He was a native of Fenghua, Mingzhou. In his Dharma talk, he quoted a monk's question to Zen Master Muzhou: 'What is the meaning of the Patriarch's coming from the West?' Muzhou replied, 'A group of monks come, a group of monks go.' Dachuan Puji composed a verse: 'A group of monks come, a group of monks go, breaking through Muzhou's barrier, not an inch of soil on the great earth.'
Inscription on a portrait of Shakyamuni Buddha emerging from the mountain: 'With dragon-like features and phoenix-like substance, he emerged from the royal palace, with exposed elbows and torn clothes, descending from Snow Mountain. Wisdom and aspiration must empty all realms of existence, not knowing that all existences are empty of themselves.'
A verse for sending off a monk: 'Clouds cover the Sword Pavilion for three thousand li (Chinese unit of distance), water separates the Twelve Peaks of Qutang. Having shaken out all the excrement from your intestines, do not mistake the urn for a bell.'
A verse on a spider: 'A single thread hangs and dwells in emptiness, hundreds of millions of threads generate murderous intent. Weaving all around, above and below, waiting for the moment to speak of the un-leaking net.' The Zen master once compiled the Wudeng Huiyuan (Compendium of Five Lamps).
Zen Master Daoyuan of Dongshan, Tiger Hill, Suzhou Prefecture
He was Huang, a native of Lianjiang, Fujian Province. He studied at Baiyun Temple in the prefecture, traveled through both Zhe (eastern and western Zhejiang), and met more than twenty knowledgeable individuals. Finally, he arrived at Jiangshan and met Zen Master Zhe Weng. In the room, he heard Zen Master Zhe Weng speak about the principle of 'Mind is Buddha,' and had an awakening. Later, he opened the Dharma at Qingliang Temple in Fenghua, and then moved to Tiger Hill Temple in Suzhou.
In his Dharma talk, he picked up a staff and said: 'Deshan's stick, Linji's shout, are all things that have been used up, idle and useless tools. Then, what does Tiger Hill use to teach people?' He struck the ground with the staff and said: 'Not using tongs and hammers to cook Buddhas and Patriarchs, habitually stirring the vast ocean with broken chopsticks.' After speaking, he threw down the staff and descended from his seat.
Inscription on a portrait of a clam: 'Pitifully born in a pile of paper money, its foul mouth opens only to create gateless barriers (koans). Sweeping away the poor livelihood of the ghost family, to this day, the ancient temple is deserted.'
Xu Zhiweng of Jian'an, serving as commander in the Three Mountains (Fuzhou), following the example of Zen Master Xuefeng, went to Guangxiao Temple in Jianning, left a verse, and passed away.
【English Translation】 English version: He has failed to live up to the expectations of the Acharya (Sanskrit word for teacher). On the day of Buddha's enlightenment, he addressed the assembly: 'For six years, I buried myself in the grass to cultivate. How many eyes were truly open at that time? Indeed, seeing the morning star appear, before arriving at the gate, it was as cold as ashes.' Dachuan Puji, Zen Master of Lingyin Temple in Hangzhou Prefecture He was a native of Fenghua, Mingzhou. In his Dharma talk, he quoted a monk's question to Zen Master Muzhou: 'What is the meaning of the Patriarch's coming from the West?' Muzhou replied, 'A group of monks come, a group of monks go.' Dachuan Puji composed a verse: 'A group of monks come, a group of monks go, breaking through Muzhou's barrier, not an inch of soil on the great earth.' Inscription on a portrait of Shakyamuni Buddha emerging from the mountain: 'With dragon-like features and phoenix-like substance, he emerged from the royal palace, with exposed elbows and torn clothes, descending from Snow Mountain. Wisdom and aspiration must empty all realms of existence, not knowing that all existences are empty of themselves.' A verse for sending off a monk: 'Clouds cover the Sword Pavilion for three thousand li (Chinese unit of distance), water separates the Twelve Peaks of Qutang. Having shaken out all the excrement from your intestines, do not mistake the urn for a bell.' A verse on a spider: 'A single thread hangs and dwells in emptiness, hundreds of millions of threads generate murderous intent. Weaving all around, above and below, waiting for the moment to speak of the un-leaking net.' The Zen master once compiled the Wudeng Huiyuan (Compendium of Five Lamps). Zen Master Daoyuan of Dongshan, Tiger Hill, Suzhou Prefecture He was Huang, a native of Lianjiang, Fujian Province. He studied at Baiyun Temple in the prefecture, traveled through both Zhe (eastern and western Zhejiang), and met more than twenty knowledgeable individuals. Finally, he arrived at Jiangshan and met Zen Master Zhe Weng. In the room, he heard Zen Master Zhe Weng speak about the principle of 'Mind is Buddha,' and had an awakening. Later, he opened the Dharma at Qingliang Temple in Fenghua, and then moved to Tiger Hill Temple in Suzhou. In his Dharma talk, he picked up a staff and said: 'Deshan's stick, Linji's shout, are all things that have been used up, idle and useless tools. Then, what does Tiger Hill use to teach people?' He struck the ground with the staff and said: 'Not using tongs and hammers to cook Buddhas and Patriarchs, habitually stirring the vast ocean with broken chopsticks.' After speaking, he threw down the staff and descended from his seat. Inscription on a portrait of a clam: 'Pitifully born in a pile of paper money, its foul mouth opens only to create gateless barriers (koans). Sweeping away the poor livelihood of the ghost family, to this day, the ancient temple is deserted.' Xu Zhiweng of Jian'an, serving as commander in the Three Mountains (Fuzhou), following the example of Zen Master Xuefeng, went to Guangxiao Temple in Jianning, left a verse, and passed away.
淳祐己酉九月二十九日也。壽五十九。
寧波府大慈芝嚴慧洪禪師
越州新昌人。姓朱。誕時。母夢前石佛入臥內而生。年十六。從石佛凈因剃染。謁浙翁于蔣山。翁問。汝何處人。師曰。越州。翁曰。近離甚處。師曰。凈慈。翁曰。如何是行腳事。師擬議。翁色莊曰。汝前來答我。一一分曉。問著行腳事。則茫然。為何所礙。師曰。今日來見和尚。翁曰。念汝新到參堂去。翁遷天童。師再參。室中。舉不是心不是佛不是物話。師曰。毒龍行處草不生。翁曰。且喜沒交涉。師曰。入水見長人。翁便喝。后應丞相忠獻越王之命。出世崇報寺。上堂。住山懶慢。百事無成。教為剩語。禪亦強名。擊拂子曰。夜來春睡重。不覺到天明。
住石佛上堂。紅塵堆里四經秋。驗盡諸方碗脫丘。忽地船頭輕撥轉。卻來屋裡。販揚州襕衫。翻著曲唱還鄉。坐斷千差。壁立萬仞。直得韶光溢目。故園桃李爭妍。瑞氣騰空。本地風光顯現。若也頓開千眼。何妨把手同歸。其或未然。善財一去無訊息。樓閣門開竟日閑。
上堂。若論此事。如春行大地物物皆春。若是焦芽敗種。又爭怪得。臨。終書偈曰。六十三年前。六十三年後。臘月火燒山。虛空俱出醜。跏趺而逝。
寧波府壽國夢𣎗嗣清禪師
山陰
【現代漢語翻譯】 現代漢語譯本： 淳祐己酉年（1249年）九月二十九日圓寂，享年五十九歲。
寧波府大慈芝嚴慧洪禪師
是越州新昌人，姓朱。出生時，母親夢見前石佛進入臥室而生下他。十六歲時，跟隨石佛凈因剃度出家。前往蔣山拜見浙翁。浙翁問：『你是哪裡人？』禪師說：『越州。』浙翁說：『最近離開哪裡？』禪師說：『凈慈寺。』浙翁說：『如何是行腳事（雲遊參學）？』禪師猶豫不決。浙翁臉色嚴肅地說：『你前來回答我，要一一分曉。問到行腳事，卻茫然不知，為何被阻礙？』禪師說：『今日來見和尚。』浙翁說：『念你新來，去參堂吧。』浙翁遷往天童寺，禪師再次參拜。在室內，浙翁舉起『不是心不是佛不是物』的話頭。禪師說：『毒龍行處草不生。』浙翁說：『且喜沒交涉（還好不相干）。』禪師說：『入水見長人（比喻見識高遠的人）。』浙翁便喝斥。後來應丞相忠獻越王（應指的是趙葵，1197年-1266年）之命，出世住持崇報寺。上堂說法：『住山懶慢，百事無成。教（教誨）是多餘的話，禪也是勉強的名稱。』擊打拂塵說：『夜來春睡重，不覺到天明。』
住持石佛寺上堂說法：『紅塵堆里四經秋，驗盡諸方碗脫丘。忽地船頭輕撥轉，卻來屋裡，販揚州襕衫。翻著曲唱還鄉，坐斷千差，壁立萬仞。直得韶光溢目，故園桃李爭妍。瑞氣騰空，本地風光顯現。若也頓開千眼，何妨把手同歸。其或未然，善財一去無訊息，樓閣門開竟日閑。』
上堂說法：『若論此事，如春行大地物物皆春。若是焦芽敗種，又爭怪得。』臨終書寫偈語說：『六十三年前，六十三年後，臘月火燒山，虛空俱出醜。』然後結跏趺坐而逝。
寧波府壽國夢𣎗嗣清禪師
山陰（今浙江紹興）人。
【English Translation】 English version: Died on the 29th day of the ninth month in the Jiyou year of Chunyou (1249), at the age of 59.
Chan Master Huihong of Daci Zhiyan Temple in Ningbo Prefecture
He was from Xinchang in Yuezhou, with the surname Zhu. At his birth, his mother dreamed that the Stone Buddha entered her bedroom and he was born. At the age of sixteen, he was tonsured and ordained under Jingyin of the Stone Buddha Temple. He visited Zhe Weng at Jiangshan. Weng asked, 'Where are you from?' The Master said, 'Yuezhou.' Weng said, 'Where did you recently leave?' The Master said, 'Jingci Temple.' Weng said, 'What is the matter of walking meditation (wandering and studying)?' The Master hesitated. Weng said sternly, 'You come forward and answer me, explain everything clearly. When asked about walking meditation, you are at a loss, what is hindering you?' The Master said, 'Today I come to see the Abbot.' Weng said, 'Considering you are newly arrived, go to the meditation hall.' When Weng moved to Tiantong Temple, the Master visited again. In the room, he raised the topic of 'not mind, not Buddha, not things.' The Master said, 'Where the poisonous dragon walks, grass does not grow.' Weng said, 'Fortunately, it's irrelevant.' The Master said, 'Entering the water to see a tall man (metaphor for seeing someone with great knowledge).' Weng then shouted. Later, upon the order of Chancellor Zhongxian, the Prince of Yue (referring to Zhao Kui, 1197-1266), he came forth to preside over Chongbao Temple. He gave a Dharma talk, saying, 'Living on the mountain lazily, nothing is accomplished. Teachings are superfluous words, and Chan is also a forced name.' He struck the whisk and said, 'Last night, I slept soundly in the spring, and unknowingly it was dawn.'
Presiding over Stone Buddha Temple, he gave a Dharma talk: 'Four autumns in the pile of red dust, testing all directions, bowls are removed from the mound. Suddenly, the bow of the boat is lightly turned, and I come back to the house to sell Yangzhou robes. Wearing them upside down, I sing songs to return home, cutting off all differences, standing like a wall of ten thousand ren. The beautiful scenery overflows the eyes, and the peach and plum blossoms in the old garden compete for beauty. Auspicious air rises into the sky, and the local scenery appears. If you suddenly open a thousand eyes, why not join hands and return together? If not, Sudhana (Shancai) has gone without a trace, and the doors of the pavilion are open all day long.'
Giving a Dharma talk: 'If we talk about this matter, it is like spring walking on the earth, everything is spring. If it is a scorched sprout and a rotten seed, then what is there to blame?' At the end, he wrote a verse saying: 'Sixty-three years ago, sixty-three years later, in the twelfth month, the mountain burns with fire, and the void is completely disgraced.' Then he sat in the lotus position and passed away.
Chan Master Siqing of Shuguo Mengfu Temple in Ningbo Prefecture
He was from Shanyin (now Shaoxing, Zhejiang).
于氏子。出家天章。佛涅槃上堂。佛真法身。猶若虛空。因甚二月十五日。卻向雙林樹下。做盡死模樣。良久曰。竹影掃階塵不動。月穿潭底水無痕。
上堂。舉白雲端示眾。若端的得一回汗出。一莖草上。現瓊樓玉殿。若末端的得一回汗出。縱有瓊樓玉殿。卻被一莖草蓋卻。師曰。要知白雲老人落處么。曾從塞北經鏖戰。敢向江南說陣圖。
上堂。德山入門便棒。臨濟入門便喝。逼龜成兆。終不能靈。寶陀者里。寂然不動。感而遂通。良久曰。馬無千里謾追風。
上堂。舉曹山辭洞山。洞山曰。子向甚麼處去。曹曰。不變異處去。曰不變異處。豈有去耶。曹曰。去亦不變異。師曰。云藏無縫襖。鳥宿不萌枝。
上堂。春風如刀。春雨如膏。裁剪不得處。桃花色轉嬌。靈云一見不疑去。謝郎舞棹更呈橈。
上堂。歸宗斬蛇。秘魔擎叉。禾山打鼓。趙州喫茶。十字街頭開舖席。見錢買賣且無賒。
上堂。三十年來尋劍客。幾回葉落又抽枝。自從一見桃花后。直至如今更不疑。師曰。尋嘗春夢無奇特。獨有靈云說向人。只如玄沙道。諦當甚諦當。敢保老兄未徹在。又作么生。若不同床睡。焉知被底穿。
上堂。萬里無寸草。頭上漫漫。出門便是草。腳下漫漫。夜行只管貪明月
【現代漢語翻譯】 現代漢語譯本 于氏子，在天章寺出家。在佛陀涅槃紀念法會上開示說：『佛的真法身，就像虛空一樣。為什麼在二月十五日（佛陀涅槃日），卻要在雙林樹下，做出一副死去的模樣？』停頓了很久，說：『竹子的影子掃過臺階，灰塵卻不會動；月亮的光穿透潭底，水面卻沒有痕跡。』
上堂開示，舉起白雲端的話向大眾展示：『如果真正領悟到，出一身汗，一根小草上，也能顯現出瓊樓玉殿。如果未能真正領悟，出一身汗，縱然有瓊樓玉殿，也會被一根小草遮蓋住。』師父說：『想要知道白雲老人最終的歸宿嗎？他曾經從塞北經歷過激烈的戰鬥，也敢於在江南講述作戰的陣圖。』
上堂開示說：『德山宣鑒禪師入門便用棒打，臨濟義玄禪師入門便大喝一聲。勉強烏龜占卜，最終也不會靈驗。寶陀山這裡，寂然不動，感應之後才能通達。』停頓了很久，說：『沒有千里馬的資質，就不要白費力氣追逐風。』
上堂開示，舉曹山（本寂禪師）辭別洞山（良價禪師）的故事。洞山問：『你要到什麼地方去？』曹山回答：『到不變異的地方去。』洞山說：『不變異的地方，難道還有去處嗎？』曹山回答：『去了也是不變異。』師父說：『雲彩藏起沒有縫隙的棉襖，鳥兒棲息在尚未發芽的樹枝上。』
上堂開示說：『春風像刀一樣鋒利，春雨像油脂一樣潤澤。無法裁剪的地方，桃花的顏色反而更加嬌艷。靈云志勤禪師一見桃花便不再疑惑，謝靈運搖著船槳更加賣力。』
上堂開示說：『歸宗智常禪師斬蛇，秘魔巖禪師用叉子擎著，禾山無殷禪師打鼓，趙州從諗禪師喫茶。在十字街頭開設店舖，現錢買賣，絕不賒欠。』
上堂開示說：『三十年來尋找劍客，幾次樹葉飄落又長出新枝。自從見到桃花之後，直到如今再也沒有懷疑。』師父說：『尋找尋常的春夢沒有什麼稀奇，只有靈云禪師說給別人聽。就像玄沙師備禪師說的：『真實啊，多麼真實。』我敢保證你還沒有徹悟。』又該怎麼做呢？如果不同床睡覺，怎麼知道被子哪裡破了？』
上堂開示說：『萬里之內沒有一根草，抬頭望去，一片茫茫。出門之後到處都是草，腳下也是一片茫茫。夜晚趕路只顧貪戀明月。』
【English Translation】 English version A disciple of the Yu family, he became a monk at Tianzhang Temple. During a Dharma talk on the Nirvana of the Buddha, he said: 'The true Dharma body of the Buddha is like empty space. Why, on the fifteenth day of the second month (Buddha's Nirvana Day), did he make a show of dying under the twin Sala trees?' After a long pause, he said: 'The bamboo shadow sweeps the stairs, but the dust does not move; the moon penetrates the bottom of the pool, but the water leaves no trace.'
In an assembly, he raised the words of Bai Yun Duan to show the assembly: 'If you truly understand, you will sweat, and on a single blade of grass, jade palaces and pavilions will appear. If you do not truly understand, you will sweat, and even if there are jade palaces and pavilions, they will be covered by a single blade of grass.' The master said: 'Do you want to know where the old man Bai Yun finally ended up? He once experienced fierce battles in the northern frontier and dared to speak of battle formations in Jiangnan.'
In an assembly, he said: 'Deshan Xuanjian used the staff upon entering, and Linji Yixuan shouted upon entering. Forcing a tortoise to divine will not ultimately be effective. Here at Mount Putuo, there is stillness and no movement; only through feeling can one attain understanding.' After a long pause, he said: 'Without the qualities of a thousand-mile horse, don't waste your energy chasing the wind.'
In an assembly, he cited the story of Caoshan (Benji) bidding farewell to Dongshan (Liangjie). Dongshan asked: 'Where are you going?' Caoshan replied: 'I am going to a place of non-change.' Dongshan said: 'In a place of non-change, is there even a place to go?' Caoshan replied: 'Going is also non-change.' The master said: 'Clouds hide a seamless coat, birds perch on branches that have not yet sprouted.'
In an assembly, he said: 'The spring breeze is like a knife, the spring rain is like ointment. Where it cannot be trimmed, the color of the peach blossoms becomes even more beautiful. Lingyun Zhiqin had no more doubts after one glimpse, and Xie Lingyun rowed his boat even more vigorously.'
In an assembly, he said: 'Guizong Zhichang cut the snake, Mimo held the fork, Heshan Wu Yin beat the drum, and Zhaozhou Congshen drank tea. Opening a shop at the crossroads, cash transactions, no credit given.'
In an assembly, he said: 'For thirty years, I have been searching for a swordsman, several times the leaves have fallen and new branches have grown. Since seeing the peach blossoms, I have had no doubts until now.' The master said: 'There is nothing special about seeking ordinary spring dreams; only Lingyun told others about it. Just like what Xuansha Shibei said: 'True, how true.' I dare to guarantee that you have not thoroughly understood.' Then what should be done? If you don't sleep in the same bed, how do you know where the quilt is torn?'
In an assembly, he said: 'Ten thousand miles without a blade of grass, looking up, a vast expanse. After going out, there is grass everywhere, and underfoot is also a vast expanse. Traveling at night, only caring about the bright moon.'
。不覺和衣渡水寒。
處州府遂昌龍溪文禪師
示眾。無相無形本寂寥。擬抬眸處轉迢遙。蒲團靜倚無餘事。窗外一聲婆餅焦。
續燈正統卷之十一 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷十二
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十九世
天童派禪師法嗣
寧波府天寧無鏡徹禪師
舉僧問巖頭。浩浩塵中。如何辨主。頭曰。銅沙鑼里滿盛油話。頌曰。百萬雄兵入漢關。威如猛虎陣如山。單刀直取顏良首。不是關公也大難。
福州府金鰲峰定禪師
題玄沙像曰。青蓑不肯換金章。千古風流屬謝郎。釣得錦鱗人不薦。夜寒沙上聽鳴榔。
育王印禪師法嗣
湖州府道場別浦法舟禪師
嘗作魚籃觀音贊曰。月眉斜印海門孤。逐浪隨波不丈夫。雙手向人提掇起。卻將魚目換明珠。
無極觀禪師
題世尊出山像曰。王宮不住個癡呆。半夜逾城真怪哉。苦行六年誰采你。計窮只得出山來。
育王瑞禪師法嗣
寧波府瑞巖無量崇壽禪師
舉白侍郎問鳥窠。如何是佛法大意。窠曰。諸惡莫作。眾善奉行。侍郎曰。三歲孩兒。也解與么道。窠
【現代漢語翻譯】 現代漢語譯本 不知不覺和衣渡水，感到寒冷。
處州府（今浙江麗水）遂昌龍溪文禪師
開示大眾：無相無形，本來寂靜空虛。想要抬頭看時，反而更加遙遠。靜靜地靠在蒲團上，沒有什麼其他的事情，窗外傳來一聲婆餅烤焦的聲音。
《續燈正統》正統卷之十一 卍新續藏第 84 冊 No. 1583 《續燈正統》
《續燈正統》卷十二
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十九世
天童派禪師法嗣
寧波府天寧無鏡徹禪師
舉例僧人問巖頭：浩浩紅塵之中，如何辨別主人？巖頭回答說：銅沙鑼里裝滿了油。頌詞說：百萬雄兵進入漢關，威猛如虎，陣勢如山。單刀直取顏良的首級，不是關公也很難做到。
福州府金鰲峰定禪師
題玄沙像說：青蓑衣不肯換金印，千古風流都屬於謝靈運。釣到錦鱗卻無人賞識，寒冷的夜晚在沙灘上聽打漁的聲音。
育王印禪師法嗣
湖州府道場別浦法舟禪師
曾經作魚籃觀音贊說：月眉斜印在孤單的海門，逐浪隨波不像大丈夫。雙手向人提起來，卻將魚眼睛換成明珠。
無極觀禪師
題世尊出山像說：王宮不住，真是個癡呆。半夜逾越城墻，真是奇怪啊。苦行六年，誰來理睬你？計策用盡，只好出山來。
育王瑞禪師法嗣
寧波府瑞巖無量崇壽禪師
舉例白侍郎問鳥窠（禪師名號）：如何是佛法大意？鳥窠回答說：諸惡莫作，眾善奉行。侍郎說：三歲小孩，也懂得這樣說。
【English Translation】 English version Unaware, I crossed the water with my clothes on, feeling the cold.
Chan Master Wen of Longxi, Suichang, Chuzhou Prefecture (present-day Lishui, Zhejiang)
Instructing the assembly: Without form or appearance, it is originally寂寥 (jìliáo, desolate and silent). Trying to look up only makes it more distant. Quietly leaning on the蒲團 (pútuán, meditation cushion), there is nothing else to do, outside the window, the sound of a婆餅 (pó bǐng, a type of cake) burning.
《Supplement to the Lamp Records: Orthodox Transmission》, Zheng Tong Volume 11 卍 New Supplement to the Buddhist Canon, Volume 84, No. 1583, 《Supplement to the Lamp Records: Orthodox Transmission》
《Supplement to the Lamp Records: Orthodox Transmission》, Volume 12
Compiled by Shamen Xing Tong, Successor of the Ancestors of Putuo in the South Sea, from Western Shu
Linji School
19th Generation from Dajian
Dharma Descendants of Chan Masters of the Tiantong Lineage
Chan Master Wu Jing Che of Tianning Temple, Ningbo Prefecture
An example of a monk asking Yantou: In the vast world of dust, how does one identify the master? Yantou replied: The copper sand鑼 (luó, gong) is filled with oil. A verse says: A million soldiers enter the Han Pass, as fierce as tigers, their formation like a mountain. Taking Yan Liang's head with a single blade, it would be difficult even for Guan Gong.
Chan Master Ding of Jin'ao Peak, Fuzhou Prefecture
Inscribing on the image of Xuansha: He refuses to exchange his green蓑 (suō, raincoat) for a golden seal, his elegant demeanor belongs to Xie Lingyun for thousands of years. He catches a brocade carp but no one recommends him, on the cold night he listens to the sound of oars on the sand.
Dharma Descendant of Chan Master Yin of Yuwang
Chan Master Fa Zhou of Biepu Daocheng, Huzhou Prefecture
Once wrote a praise for the Fish Basket Guanyin: The moon-like eyebrows slant against the lonely sea gate, following the waves is not like a real man. Raising it up to people with both hands, he exchanges fish eyes for bright pearls.
Chan Master Wu Ji Guan
Inscribing on the image of the Buddha leaving the mountain: Not staying in the royal palace, truly foolish. Sneaking over the city walls in the middle of the night, truly strange. Practicing asceticism for six years, who cares about you? Having exhausted all plans, he has no choice but to come out of the mountain.
Dharma Descendant of Chan Master Rui of Yuwang
Chan Master Wuliang Chongshou of Ruiyan Temple, Ningbo Prefecture
An example of Vice Minister Bai asking Niao Ke (Niǎo kē, Bird's Nest, name of a Chan master): What is the great meaning of the Buddha Dharma? Niao Ke replied: Do no evil, practice all good. The Vice Minister said: A three-year-old child also knows how to say that.
曰。三歲孩兒雖道得。八十老人行不得。頌曰。惡無相貌善無形。皆自心田長養成。不露鋒铓輕點破。菩提煩惱等空平。舉世尊夜睹明星悟道機緣。頌曰。明星現處眼皮穿。漢語胡言萬萬千。㬥富乞兒休說夢。誰家灶里火無煙。
何山清禪師法嗣
福州府雪峰北山信禪師
舉世尊睹星悟道機緣。頌曰。六年凍得眼無光。一見明星雪后霜。擔水出山頻喚賣。不知江海白茫茫。
育王堪禪師法嗣
饒州府薦福無文燦禪師
吉安泰和柳塘人。從育王得法。理宗寶慶丁亥六月。受請住薦福。次遷開先。紹定己丑。復主薦福。據室。山僧今日開地獄門。普請盡大地人。造地獄業。證地獄果。若有一人成佛作祖。我誓不成正覺。
上堂。拈香畢。乃曰。天高地厚。日盈月昃。全提半提。天地懸隔。燦上座。平生只會著衣吃飯。聞人說佛法二字。如風過樹頭。如水澆頑石。今日裂破面門。喚作長老。也欲與諸人論說一上。無端冒五六月大熱。行二千里修途。一時打失了也。雖然。賴有拄杖子在。拈拄杖曰。拄杖子試說看。卓一下曰。清平世界。切忌訛言。
當晚小參。鼓棹揚帆。駕沒底船。橫行海上。神頭鬼面。用無文印。勘驗諸方。二千里遠來住山。單單地提持此事。舉拂子曰
【現代漢語翻譯】 現代漢語譯本： 說：三歲小孩雖然能說，八十歲老人卻做不到。頌詞說：罪惡沒有相貌，善良沒有形狀，都是從心田里生長養成。不顯露鋒芒，輕輕點破，菩提（覺悟）和煩惱一樣都是空和平等。 世尊（釋迦牟尼）夜晚看見明星而悟道的機緣。頌詞說：明星出現之處，彷彿眼皮被穿透。漢語胡語，千千萬萬。貧窮的乞丐不要做白日夢，誰家的灶里沒有煙火？
何山清禪師的法嗣
福州府雪峰北山信禪師
世尊看見星星悟道的機緣。頌詞說：六年凍得眼睛無光，一見明星如同雪后霜。挑水出山頻繁叫賣，卻不知江海一片茫茫。
育王堪禪師的法嗣
饒州府薦福無文燦禪師
吉安泰和柳塘人。從育王堪禪師處得法。理宗寶慶丁亥年（1227年）六月，受邀住持薦福寺，之後遷往開先寺。紹定己丑年（1229年），再次主持薦福寺。據座說法：山僧我今日打開地獄之門，普請（邀請）盡大地之人，造地獄之業，證地獄之果。若有一人成佛作祖，我發誓不成正覺（真正的覺悟）。
上堂說法，拈香完畢，於是說：天高地厚，日盈月虧。全提（全部提起）半提（部分提起），天地懸隔。我燦上座，平生只會穿衣吃飯，聽人說佛法二字，如同風過樹頭，如同水澆頑石。今日撕破面皮，被叫做長老，也想和諸位論說一番。無端冒著五六月的大熱，走了二千里遙遠的路途，一時都打失了。雖然如此，幸好還有拄杖子在。拿起拄杖說：拄杖子你試著說看。用拄杖敲擊一下說：清平世界，切忌說謊。
當晚小參，鼓動船槳揚起風帆，駕駛著沒有底的船，橫行海上。神頭鬼面，使用無文之印，勘驗各方。二千里遠來住山，單單地提持此事。舉起拂塵說
【English Translation】 English version: Said: A three-year-old child can say it, but an eighty-year-old man cannot do it. A verse says: Evil has no appearance, goodness has no form, both grow and develop from the field of the heart. Without revealing sharpness, lightly point it out, Bodhi (enlightenment) and afflictions are equally empty and peaceful. The World Honored One (Shakyamuni Buddha)'s opportunity for enlightenment upon seeing a star at night. A verse says: The place where the star appears, it's as if the eyelids are pierced through. Chinese words, barbarian words, countless thousands. A poor beggar should not daydream, whose stove has no smoke?
Successor of Chan Master Heshan Qing
Chan Master Xin of Xuedou Mountain in Fuzhou Prefecture
The World Honored One's opportunity for enlightenment upon seeing a star. A verse says: Frozen for six years until the eyes had no light, one glance at the star is like frost after snow. Carrying water out of the mountain, frequently calling out to sell it, yet not knowing the rivers and seas are vast and boundless.
Successor of Chan Master Yuwang Kan
Chan Master Wuwen Can of Jianfu Temple in Raozhou Prefecture
A person from Liutang, Taihe, Ji'an. Obtained the Dharma from Chan Master Yuwang. In the sixth month of the Dinghai year of the Baoging era of Emperor Lizong (1227), he was invited to reside at Jianfu Temple, and later moved to Kaixian Temple. In the Jichou year of the Shaoding era (1229), he again presided over Jianfu Temple. Taking his seat, he said: This mountain monk today opens the gate of hell, universally inviting all people on earth to create the karma of hell and realize the fruit of hell. If even one person becomes a Buddha or an ancestor, I vow not to attain perfect enlightenment.
Ascending the hall to preach, after offering incense, he said: Heaven is high, earth is thick, the sun waxes and wanes. Raising it entirely, raising it partially, heaven and earth are vastly separated. This Can-zuo, in his life, only knows how to wear clothes and eat food. Hearing people speak of the two words 'Buddha-dharma' is like wind passing through the treetops, like water pouring on stubborn rocks. Today, tearing open his face, being called an elder, he also wants to discuss it with everyone. Groundlessly braving the great heat of the fifth and sixth months, traveling two thousand miles of arduous journey, all is lost for a moment. Although so, fortunately there is still a staff. Picking up the staff, he said: Staff, try to speak. Striking it once, he said: In a peaceful world, beware of false words.
That evening, during the small assembly, drumming the oars and raising the sails, steering a bottomless boat, traveling horizontally on the sea. Divine heads and ghostly faces, using the seal of Wuwen, examining all directions. Coming from two thousand miles away to reside in the mountain, solely upholding this matter. Raising the whisk, he said
。看看。印文已露。劃一劃曰。錦縫已開。若佛若祖。若聖若凡。盡曏者里一印印定。直得盡乾坤大地風颯颯地。眾中忽有個犯眾出來道。長老。你且莫大驚小怪。我在威音王佛世。已證是三昧。又作么生。以拂子擊禪床。下座。
上堂。雲門放洞山三頓棒。黃檗打臨濟三頓棒。減灶添兵。傷鹽費醬。一不成單。二不成兩。多少蘆華對蓼紅。時人只看絲綸上。
上堂。諸佛法門。祖師要妙。夜來四檐雨。說得盛水不漏。汝等諸人。若向者里承當。者里保任。以手搖曳曰。料掉料掉。
開爐並謝耆舊踏田上堂。趙州無賓主話。田地穩密底。開口便道著。信腳便踏著。若是東西不辨。南北不分。未免被人侵疆越界。薦福門下。總是田地穩密底人。拈起香匙。放下火箸。一一天真。因甚如此公驗分明。
上堂。臨濟處半杓。拄山處半杓。玉本無瑕妄自雕琢。有年無德老睦州。無端拶折雲門腳。
端午上堂。符不書。藥不採。起死禁不祥。拈拄杖曰。幸有者個在。卓一下曰。滿院薰風夏日長。人在藕華香世界。
開先結夏小參。大華藏海。渺無邊際。江河溪澗。流入其中。咸失本名。魚龍蝦蟹。游泳其中。咸失本性。三世諸佛。于中成等正覺。一切眾生。于中流浪生死。現前大眾。于中
【現代漢語翻譯】 現代漢語譯本： 看看。印章已經顯露。劃一下說：『錦緞的縫隙已經打開。無論是佛、是祖師，是聖人、是凡人，都向這裡一印蓋定。』真是整個乾坤大地都風聲颯颯。人群中忽然有個觸犯規矩的人出來說：『長老，你且莫要大驚小怪。我在威音王佛（過去七佛之一）在世的時候，就已經證得這個三昧（正定）。』又該怎麼辦呢？用拂子擊打禪床，下座。
上堂說法。雲門（雲門文偃禪師）放過洞山（洞山良價禪師）三頓棒，黃檗（黃檗希運禪師）打了臨濟（臨濟義玄禪師）三頓棒。減少灶的數量，增加士兵的數量，浪費鹽，耗費醬。一個不成單數，兩個不成雙數。多少蘆葦花對著蓼紅。世人只看重絲織的繩索。
上堂說法。諸佛的法門，祖師的精妙之處，昨夜四面屋檐都在下雨，說得滴水不漏。你們這些人，若能在這裡承擔，在這裡保證，用手搖晃著說：『料掉料掉。』
開爐並感謝老前輩，踏田上堂說法。趙州（趙州從諗禪師）的無賓主話，田地穩密的地方，開口就說到，抬腳就踩到。若是東西不辨，南北不分，難免被人侵佔疆界。薦福寺門下，都是田地穩密的人。拿起香匙，放下火箸，一切都是天真。因為什麼如此公驗分明？
上堂說法。臨濟處半勺，拄山處半勺。玉本來沒有瑕疵，妄自雕琢。有年齡沒有德行的老睦州（睦州道蹤禪師），無端地拶折雲門（雲門文偃禪師）的腳。
端午節上堂說法。符箓不書寫，藥物不採摘，起死回生的禁術不吉祥。拿起拄杖說：『幸好有這個在。』卓一下說：『滿院薰風夏日長，人在藕花香世界。』
開先寺結夏小參。大華藏海（佛經中描述的廣大世界），渺茫無邊無際。江河溪澗，流入其中，都失去了本來的名字。魚龍蝦蟹，游泳其中，都失去了本來的本性。三世諸佛（過去、現在、未來），于其中成就等正覺（無上正等正覺，即成佛）。一切眾生，于其中流浪生死。現前的大眾，于其中
【English Translation】 English version: Look. The seal is already revealed. Draw a line and say: 'The brocade seam has been opened. Whether it is Buddha, Patriarch, Sage, or Mortal, all are sealed here with one stamp.' Truly, the entire universe is filled with the sound of rustling wind. Suddenly, someone who violates the rules comes out from the crowd and says: 'Elder, you don't need to be so surprised. In the time of Buddha Vipassi (one of the past seven Buddhas), I had already attained this samadhi (concentration).' Then what should be done? Strike the Zen bed with the whisk and descend from the seat.
Ascending the hall to give a Dharma talk. Yunmen (Yunmen Wenyan) let Dongshan (Dongshan Liangjie) off with three blows of the staff, Huangbo (Huangbo Xiyun) hit Linji (Linji Yixuan) with three blows of the staff. Reduce the number of stoves, increase the number of soldiers, waste salt, and consume soy sauce. One does not make a single number, two do not make a pair. How much reed flower faces the red smartweed. People only value the silk rope.
Ascending the hall to give a Dharma talk. The Dharma gate of all Buddhas, the essence of the Patriarchs, last night the rain fell on all four eaves, speaking of it as watertight. If you all can undertake here, guarantee here, shaking your hands and saying: 'Liao diao liao diao.'
Opening the furnace and thanking the old seniors, ascending the hall to give a Dharma talk on treading the fields. Zhaozhou's (Zhaozhou Congshen) words of no host and guest, in the secure and secret fields, one speaks of it as soon as one opens one's mouth, one steps on it as soon as one lifts one's foot. If one cannot distinguish east from west, north from south, one will inevitably be invaded and have one's boundaries crossed. Those under the gate of Jianfu Temple are all people with secure and secret fields. Picking up the incense spoon, putting down the fire chopsticks, everything is natural. Why is this public verification so clear?
Ascending the hall to give a Dharma talk. Half a ladle at Linji's place, half a ladle at Zhushan's place. Jade is originally flawless, but is foolishly carved. Old Muzhou (Muzhou Daozong), who has age but no virtue, groundlessly twisted Yunmen's (Yunmen Wenyan) foot.
Ascending the hall on the Dragon Boat Festival to give a Dharma talk. Talismans are not written, medicines are not gathered, and the forbidden art of raising the dead is inauspicious. Picking up the staff and saying: 'Fortunately, I have this.' Striking it once and saying: 'The courtyard is full of fragrant summer breeze, people are in the lotus-scented world.'
Opening the summer retreat at Kaixian Temple, a small gathering. The Great Flower Treasury Sea (a vast world described in Buddhist scriptures) is vast and boundless. Rivers and streams flow into it, all losing their original names. Fish, dragons, shrimp, and crabs swim in it, all losing their original nature. The Buddhas of the three times (past, present, and future) attain perfect enlightenment (Anuttara-samyak-sambodhi, i.e., Buddhahood) within it. All sentient beings wander in samsara (the cycle of birth and death) within it. The present assembly is within it
成就無功用學。拈拄杖。卓一下曰。開先拄杖子。一口吸乾了也。三世諸佛。一切眾生。現前大眾。畢竟向甚麼處行履。良久曰。曹溪波浪如相似。無限平人被陸沉。
冬至小參。滴水冰生。未可歇去。崖崩石裂。正好程序。直饒會得一線長。要且未會長一線。直饒會得長一線。要且未會一線長。所以鄉談相似。州縣不同。開先則不然。擾擾匇匇。晨雞暮鐘。喚冬作夏。喚夏作冬。一線短長誰管得。雪霜盡處是春風。
再住薦福。當晚小參。去去實不去。是法住法位。來來實不來。世間相常住。山僧屈指五載。重到東湖。
荷盡已無擎雨蓋。春風猶在柳梢頭。無一絲毫去來相。無一絲毫新舊相。見則與諸人共見。聞則與諸人共聞。箇中忽有個出來道。無文將常住物。作自己用。固有之。你也忒煞忒煞。嗄。元來眾中有人在。復舉德山小參不答話。鉤在不疑之地。時有僧出著了也。山便打。果然僧曰。某甲話也未問。因甚便打。不識痛癢漢。山曰。你是甚處人。第二下鐵錘來也。僧曰。新羅人。和聲送出。山曰。未跨船舷。好與三十棒。雷聲浩大。雨點全無。大眾。大小德山。龍頭蛇尾。卻引者僧。向草窠里。頭出頭沒。當時待他道某甲話也未問因甚打某甲。腳跟下痛與三十。何故為人須為徹。
上堂。風蕭蕭。雨蕭蕭。天高地厚。水闊山遙。達磨大師。無端游梁歷銀。二祖大師。平白失了一臂。水潦和尚不合吃。馬大師。一踏天下大禪佛。枉自吃了四藤條。說著令人恨不消。
上堂。佛祖未興時。天然一句子。不東不西。不橫不豎。衲僧家東咬西嚼。從朝至暮橫。也無奈何豎也無奈何。拍膝一下曰。若向者里。進得一步。自然和聲送出。兩手分付。若祇向冊子上學得來。印板上脫將去。山無重數。水無重數。
結夏上堂。百不知。百不會。飽吃飯。熟打睡。要得剋期取證。須證如是三昧。
師嘗與其友知無聞書曰。住院何足道哉。近年敕差堂除者何限。可掛齒牙者能幾人。使吾有口。可以吞三世諸佛。則曲錄床終身不坐又何慊。無聞以為何如。某。昔者入眾。見識字人。多不修細行。遂決意不作書記。諸老據位稱師者。又多看不上眼。遂無意出世。今皆不遂其初矣。住院十年。名為長老。只是舊時燦上座。飲食起居。與堂僧無異。相從衲子。歲不下百數十人。遇五日撾鼓升堂。以平時在諸老間。所得細大法門。隨分東語西話。斷不敢以脫空語。籠罩學者。亦不敢以過頭語。欺謾學者。說到無巴鼻無滋味處。欣然自笑。聽者不必解笑也。士大夫多相知。然所知者。不過謂其讀書也。能
【現代漢語翻譯】 現代漢語譯本 上堂說法。風聲蕭蕭，雨聲蕭蕭。天高地厚，水闊山遙。Bodhidharma（菩提達摩，禪宗始祖）大師，無緣無故地遊歷梁朝和銀地。慧可大師，白白地失去了一條手臂。水潦和尚不該吃東西。馬祖道一（禪宗大師）大師，一腳踏遍天下所有禪宗佛寺。白白地捱了四下藤條。說起來真讓人恨恨不平。
上堂說法。在佛祖還未出現的時候，本來就有一句天然的話語。它不東不西，不橫不豎。我們這些僧人，從早到晚都在那裡東咬西嚼，橫著來也不行，豎著來也不行。拍一下膝蓋說：『如果能在這裡，前進哪怕一步，自然就能和諧地發出聲音，雙手交付。如果只是從書本上學來的，從印板上脫下來的，那山有無數重，水也有無數重。』
結夏安居上堂說法。什麼都不知道，什麼都不會。吃飽飯，好好睡覺。想要在一定期限內取得證悟，必須證得如是三昧（佛教的禪定境界）。
我曾經給我的朋友知無聞寫信說：『當住持有什麼值得說的呢？近年來被朝廷任命為住持的人數不勝數，但真正值得稱道的又有幾人呢？如果我有一張嘴，可以吞下過去、現在、未來三世諸佛，那麼終身不坐曲錄床（一種禪床）又有什麼不滿足的呢？』知無聞覺得怎麼樣？我，過去在僧眾中，看到讀書識字的人，大多不注重細微的修行，於是下定決心不當書記。那些佔據高位，自稱為師的長老們，又大多看不上眼，於是沒有出世的想法。現在這些最初的想法都沒有實現了。當住持十年，名為長老，只不過還是以前的燦上座。飲食起居，和寺里的僧人沒有什麼不同。跟隨我的僧人，每年不下百十人。每逢五日，就敲鼓升堂說法，把我平時在各位長老那裡，學到的細微大法門，隨口東一句西一句地說出來，絕對不敢用空洞的話語，來矇蔽學者，也不敢用過頭的話語，來欺騙學者。說到沒有把柄，沒有滋味的地方，就欣然自笑。聽的人不必理解我的笑。士大夫大多認識我，然而他們所知道的，不過是說我讀書能
【English Translation】 English version Entering the hall. The wind is soughing. The rain is pattering. Heaven is high, earth is deep. The water is wide, the mountains are far. Bodhidharma (the founder of Zen Buddhism), for no reason, traveled to Liang and Yin. The Second Patriarch, Huike, lost an arm for nothing. Monk Shui Lao shouldn't have eaten. Master Mazu Daoyi (a Zen master), with one step, traversed all the Zen Buddhist temples in the world. He was beaten with four rattan sticks for nothing. Speaking of it makes one feel resentful.
Entering the hall. Before the Buddhas arose, there was a natural saying. It is neither east nor west, neither horizontal nor vertical. We monks chew on it from morning till night, neither horizontally nor vertically. He clapped his knee and said, 'If you can take even one step forward here, you will naturally send out a harmonious sound and hand it over with both hands. If you only learn from books, and copy from printing blocks, then the mountains have countless layers, and the waters have countless layers.'
Entering the hall for the summer retreat. I know nothing, I can do nothing. I eat my fill and sleep soundly. If you want to achieve enlightenment within a set period, you must realize such samadhi (a state of meditative consciousness).
The Master once wrote to his friend Zhi Wuwen, saying, 'What is there to say about being an abbot? In recent years, there have been countless imperial appointments to abbotships, but how many are truly worthy of praise? If I had a mouth that could swallow the Buddhas of the three worlds (past, present, and future), then what dissatisfaction would I have in not sitting on a curved-back chair (a type of Zen meditation chair) for the rest of my life?' What does Zhi Wuwen think? I, in the past, when among the monks, saw that many who were literate did not cultivate fine practices, so I resolved not to be a scribe. Those elders who occupy high positions and call themselves teachers, I mostly looked down upon, so I had no intention of entering the world. Now, none of these initial intentions have been fulfilled. After ten years as abbot, I am called an elder, but I am just the old Chan monk. My food, clothing, and lodging are no different from the monks in the hall. The monks who follow me number no less than a hundred each year. Every five days, I beat the drum and ascend the hall to give a Dharma talk, using the subtle Dharma teachings that I have learned from the various elders, speaking casually, never daring to use empty words to deceive scholars, nor daring to use exaggerated words to mislead scholars. When I speak of things that have no handle and no flavor, I laugh to myself with joy. The listeners do not need to understand my laughter. Many scholars and officials know me, but what they know is only that I am good at reading.
文也。解起廢也。硬脊樑也。蓋膽毛幾莖。則知者鮮矣。
大鑒下第二十世
凈慈明禪師法嗣
太原苦口良益禪師
參凈慈。慈問曰。近離甚處。師曰。瑞光。慈曰。正與么時。光在甚麼處。師便喝。慈曰。且止汝道。西湖水深多少。師擬議。慈便打。趁出。久之契悟。獻投機頌曰。臨機一句。不露絲頭。吹毛才展。大地全收。慈曰。從上心印。汝今得之。宜處深谷。俟時行化。咸淳癸酉。出住中山靈鷲。上堂。臨濟德山。云騰致云。趙睦二州。合水和泥。拆東籬補西壁。眼觀東南。意在西北。一個個。祇有愛壁之心。且無割城之意。引得後來一些沒勾當底長老。連類比事。磨棱合縫。說黃底說黃。論黑底論黑。平白地上。一堆一擔。看來真個好笑。若是喉中有氣底。斷不走恁般蹊徑。時有數僧競出。師拈拄杖。一時打散。
徑山珍禪師法嗣
杭州府徑山元叟行端禪師
臨海何氏子。母陳。世業儒。師生而秀拔。十二。從族叔茂于餘杭化城院得度。十八受具戒。一切文字。不由師授。初參藏叟于徑山。叟問。甚處人。師曰。臺州叟便喝。師展坐具。叟又喝。師收坐具。叟曰。放汝三十棒。參堂去。師于言下頓悟。后典第一座于徑山。元大德庚子。出世湖之資福。特旨賜號
慧文正辨禪師。次主中竺。皇慶壬子。遷靈隱。有旨設水陸會於金山。命師說法。事竣入覲便殿。加賜佛日普照陛辭。南歸。養高於良渚之西丘。至治壬戌。徑山虛席。請師補處焉。僧問。如何是正法眼。師曰。十字街頭石敢當。曰只者便是么。師曰。月似彎弓。少雨多風。
上堂。舉僧問趙州。狗子還有佛性也無。州曰。無。又僧問。狗子還有佛性也無。州曰。有師曰。若以無為究竟。後來因甚道有。若以有為諦當。前面因甚道無。者里捉敗趙州。許你天上天下。
上堂。心不是佛。兔馬有角。智不是道。牛羊無角。驀拈拄杖。畫一畫曰。一夜落華雨。滿溪流水香。
上堂。秋風涼秋夜長。未歸客思故鄉。拍禪床曰。自是不歸歸便得。五湖煙景有誰爭。
上堂。邊戍朝鳴角。空山夜答鐘。人人皆共聽。何處不圓通。
元宵上堂。並謝監收浴主維那。千粒萬粒。從一粒生。只者一粒。從甚麼處生。千燈萬燈。從一燈起。只者一燈。從甚麼處起。識得一燈千燈。萬燈。燈燈不疑。識得一粒。千粒萬粒。粒粒無礙。三腳驢子弄蹄行。踏破無邊香水海。拈拄杖。卓一下曰。頂門也少者一下不得。
問。新到何方。聖者甚處。靈祇僧曰。臨朕砧。師曰。杜撰禪和。如麻似粟。參堂去。
【現代漢語翻譯】 現代漢語譯本：慧文正辨禪師，之後主持中竺寺。皇慶壬子年（1312年）[元仁宗皇慶二年]，調任靈隱寺。皇帝下旨在金山寺設立水陸法會，命禪師說法。法會結束后入朝覲見皇帝，皇帝加賜『佛日普照』的稱號，禪師告辭后南歸，在良渚的西丘安度晚年。至治壬戌年（1322年）[元英宗至治二年]，逕山寺住持之位空缺，眾人請禪師前去主持。有僧人問：『如何是正法眼？』禪師說：『十字街頭石敢當。』僧人問：『就這個便是嗎？』禪師說：『月似彎弓，少雨多風。』 禪師上堂說法，舉例說有僧人問趙州禪師：『狗子還有佛性嗎？』趙州禪師回答：『無。』又有僧人問：『狗子還有佛性嗎？』趙州禪師回答：『有。』禪師說：『如果以「無」為究竟的答案，後來為什麼又說「有」？如果以「有」為真諦，前面為什麼又說「無」？』在這裡識破趙州禪師的機鋒，才允許你在天上天下自由自在。 禪師上堂說法，說：『心不是佛，就像兔子和馬長角一樣不可能。智不是道，就像牛和羊沒有角一樣。』隨即拿起拄杖，畫了一下說：『一夜落華雨，滿溪流水香。』 禪師上堂說法，說：『秋風涼，秋夜長，未歸的遊子思念故鄉。』拍了一下禪床說：『如果知道自己是不該歸鄉而歸鄉的，那麼五湖的煙波美景又有誰能與你爭奪呢？』 禪師上堂說法，說：『邊境的戍卒清晨吹響號角，空曠的山谷在夜晚迴應鐘聲。人人都一起聽著，哪裡不是圓融通達的呢？』 元宵節上堂說法，並感謝監寺、收單人、浴主、維那等僧職人員。『千粒萬粒，從一粒生。』只是這一粒，是從什麼地方產生的呢？『千燈萬燈，從一燈起。』只是這一燈，是從什麼地方開始的呢？認識了一燈，就認識了千燈萬燈，燈燈之間沒有懷疑。認識了一粒，就認識了千粒萬粒，粒粒之間沒有阻礙。三腳驢子搖搖晃晃地走著，踏破了無邊的香水海。』拿起拄杖，敲了一下說：『頭頂上也少不了這一敲。』 有僧人問：『新到這裡，來自何方？聖者身在何處？』靈祇僧回答說：『臨朕砧。』禪師說：『胡說八道的禪和子，多如麻和粟。去參堂吧。』
【English Translation】 English version: Chan Master Huiwen Zheng Bian, later presided over Zhongzhu Temple. In the Renzi year of Huangqing (1312) [the second year of Emperor Renzong's Huangqing reign], he was transferred to Lingyin Temple. The emperor ordered a Water and Land Dharma Assembly to be held at Jinshan Temple, and commanded the Chan Master to preach the Dharma. After the assembly, he entered the court to meet the emperor, who bestowed upon him the title 'Buddha's Sun Universally Illuminating'. The Chan Master bid farewell and returned south, spending his later years in peace at West Hill in Liangzhu. In the Renxu year of Zhizhi (1322) [the second year of Emperor Yingzong's Zhizhi reign], the position of abbot at Jingshan Temple became vacant, and the people invited the Chan Master to fill it. A monk asked: 'What is the Eye of the True Dharma?' The Chan Master said: 'A stone dare-to-resist at the crossroads.' The monk asked: 'Is that it?' The Chan Master said: 'The moon is like a bent bow, little rain and much wind.' The Chan Master ascended the hall to preach, citing the example of a monk asking Chan Master Zhaozhou: 'Does a dog have Buddha-nature?' Chan Master Zhaozhou replied: 'No.' Another monk asked: 'Does a dog have Buddha-nature?' Chan Master Zhaozhou replied: 'Yes.' The Chan Master said: 'If 'no' is taken as the ultimate answer, why did he later say 'yes'? If 'yes' is taken as the truth, why did he say 'no' earlier?' If you can see through Chan Master Zhaozhou's skillful means here, then you are allowed to be free and at ease in heaven and earth. The Chan Master ascended the hall to preach, saying: 'The mind is not the Buddha, just as it is impossible for rabbits and horses to have horns. Wisdom is not the Way, just as cows and sheep do not have horns.' Then he picked up his staff, drew a line, and said: 'Overnight, falling flower rain, the stream is full of fragrant flowing water.' The Chan Master ascended the hall to preach, saying: 'The autumn wind is cool, the autumn night is long, and the traveler who has not returned home misses his hometown.' He clapped the meditation bed and said: 'If you know that you should not return home but do return, then who can compete with you for the smoky scenery of the Five Lakes?' The Chan Master ascended the hall to preach, saying: 'The border guards blow their horns in the morning, and the empty mountains echo with the sound of bells at night. Everyone listens together, where is there not perfect understanding?' Ascending the hall on the Lantern Festival, and thanking the monastery supervisor, the receiver of offerings, the bath master, the director of affairs, and other monastic staff. 'Thousands of grains, ten thousands of grains, come from one grain.' Just this one grain, where does it come from? 'Thousands of lamps, ten thousands of lamps, arise from one lamp.' Just this one lamp, where does it begin? If you recognize one lamp, you recognize thousands of lamps, ten thousands of lamps, and there is no doubt between the lamps. If you recognize one grain, you recognize thousands of grains, ten thousands of grains, and there is no obstruction between the grains. The three-legged donkey walks unsteadily, trampling through the boundless fragrant water sea.' He picked up his staff and struck it once, saying: 'Even the top of the head cannot lack this strike.' A monk asked: 'Having newly arrived here, where do you come from? Where is the sage?' The Lingqi monk replied: 'Approaching the imperial chopping block.' The Chan Master said: 'Nonsensical Chan practitioners, as numerous as hemp and millet. Go to the meditation hall.'
問住僧。棋盤石。斫破你腦門。缽盂池。浸爛你腳板。僧擬答。師便喝。
問僧。擘開華岳連天秀。放出黃河徹底清。即且置。平實地上。道將一句來。僧擬開口。師便打。
師以呵叱怒罵。為慈誘之誨。以不近人情。行大公之道。凡有利物。皆陰為之。沒齒不言。
生宋寶祐乙卯。以至正辛巳八月四日示微疾。沐浴更衣。書偈訣眾曰。本無生滅。焉有去來。冰河發焰。鐵樹華開。投筆垂一足而化。留龕七日。顏色如生。世壽八十七。僧臘七十六。以是月十一日。奉全身。葬于寂照塔院。分爪發建塔化城。
凈慈穎禪師法嗣
溫州府江心一山了萬禪師
臨川金氏子。貌瘠而弱。年十五。業程文有聲。去從金溪常樂院祝髮。遊方。謁偃溪聞。荊叟玨。簡翁敬諸老。皆相吻合。東叟領南屏。命師掌記。偶經神祠。見紙灰旋起。脫然忘所證。亟以白叟。叟詰之有緒。為印可焉。游天臺。眾請開法寒巖。逾三年。遷仙居紫籜。又十年。遷疏山。因事即撾退鼓。江淮總統會諸山。以開先迎。師至。叢林鼎新。又十年。遷住江心。少拂意即棄去。會廬山月澗明。迎師歸東溪。明寂。眾復以開先請。師力卻。不可。勉應之。
上堂。靜悄悄鬧浩浩。渾不涉階梯。已踏向上道。萬里
【現代漢語翻譯】 現代漢語譯本 問：問住庵的僧人。（住庵：指寺廟） 棋盤石：用棋盤石砸破你的頭！（棋盤石：一種石頭，形狀像棋盤） 缽盂池：把你腳板浸爛在缽盂池裡！（缽盂池：寺廟裡用來盛水的池子） 僧人正要回答，禪師便大喝一聲。
問僧人： 劈開華山，展現連天的秀麗景色，放出黃河，使其徹底清澈。這些暫且不談。 在平實的地面上，說出一句話來。 僧人剛要開口，禪師便打了他。
禪師以呵斥怒罵作為慈悲誘導的教誨，以不近人情來施行大公無私的道理。凡是有利於眾生的事，都暗中去做，終身不提。
禪師生於宋寶祐乙卯年（1255年），至正辛巳年（1341年）八月初四示現輕微疾病，沐浴更衣后，書寫偈語告別眾人說：『本來就沒有生滅，哪裡會有去來？冰河裡發出火焰，鐵樹上開出花朵。』說完投筆，垂下一隻腳而圓寂。遺體留在龕中七日，顏色如生。世壽八十七歲，僧臘七十六年。於是年八月十一日，將全身葬于寂照塔院，分出指甲和頭髮建立塔于化城。
凈慈穎禪師的法嗣
溫州府江心一山了萬禪師
臨川金氏之子，外貌瘦弱。十五歲時，文章寫得很好，很有名聲。後來離開家，到金溪常樂院剃度出家。四處遊歷參學，拜訪了偃溪聞、荊叟玨、簡翁敬等老禪師，都與他們的見解相合。東叟主持南屏寺時，命禪師擔任書記。一次偶然經過神祠，看見紙灰旋轉飛起，忽然忘記了自己所證悟的境界。急忙將此事告訴東叟，東叟詳細地詢問，併爲他印可。後來遊歷天臺山，大眾請他到寒巖開法，住了三年多。之後遷往仙居紫籜，又住了十年，遷往疏山。因為一些事情就敲退鼓（表示停止）。江淮的總統邀請各山長老，用迎接開先禪師的禮儀來迎接他。禪師到后，叢林煥然一新。又過了十年，遷居江心寺。稍有不合心意的事情就想離開。適逢廬山月澗明禪師，迎接禪師回到東溪。月澗明禪師圓寂后，大眾再次用開先禪師的禮儀來邀請他，禪師極力推辭，但沒有成功，只好勉強答應。
上堂開示：寂靜悄然，喧鬧浩大，完全不涉及任何階梯，已經踏上了向上之道，萬里。
【English Translation】 English version Question: Asking the monk of Zhuan Monastery (Zhuan: refers to the temple). Chessboard Stone: Smash your head with a chessboard stone! (Chessboard Stone: a stone shaped like a chessboard) Alms Bowl Pond: Soak your feet in the alms bowl pond! (Alms Bowl Pond: a pond in the temple used to hold water) As the monk was about to answer, the Zen master shouted.
Asking the monk: Splitting open Mount Hua, revealing the continuous beautiful scenery, releasing the Yellow River, making it completely clear. Let's put these aside for now. On the flat ground, say a sentence. As the monk was about to open his mouth, the Zen master hit him.
The Zen master used scolding and cursing as compassionate and guiding teachings, and used unconventionality to practice impartiality. All things that benefit sentient beings are done secretly, and never mentioned throughout his life.
The Zen master was born in the year of Yi Mao (1255) during the Bao You reign of the Song Dynasty. On the fourth day of the eighth month of the Xin Si year (1341) during the Zhi Zheng reign, he showed a slight illness. After bathing and changing clothes, he wrote a verse to bid farewell to the assembly, saying: 'Originally there is no birth or death, so how can there be coming and going? Flames erupt from the ice river, and iron trees bloom.' After finishing, he dropped his pen, lowered one foot, and passed away. His body remained in the niche for seven days, and his complexion was as if he were alive. He lived to the age of eighty-seven, and had been a monk for seventy-six years. On the eleventh day of the eighth month of that year, his whole body was buried in the Jizhao Pagoda Courtyard, and his nails and hair were divided to build a pagoda in Huacheng.
Successor of Zen Master Jingci Ying
Zen Master Yishan Liaowan of Jiangxin, Wenzhou Prefecture
He was a son of the Jin family in Linchuan, with a thin and weak appearance. At the age of fifteen, he was known for his excellent writing. Later, he left home and was tonsured at Changle Monastery in Jinxi. He traveled around to study, visiting old Zen masters such as Yanxi Wen, Jingsou Jue, and Jianweng Jing, and their views were in agreement. When Dongsou presided over Nanping Temple, he appointed the Zen master as secretary. Once, when passing by a shrine, he saw paper ashes swirling up, and suddenly forgot the realm he had realized. He hurriedly told Dongsou about this, and Dongsou inquired in detail and endorsed him. Later, he traveled to Mount Tiantai, and the assembly invited him to open the Dharma at Hanyan, where he stayed for more than three years. After that, he moved to Zisuo in Xianju, where he stayed for another ten years, and then moved to Shushan. Because of some matters, he beat the retreat drum (indicating a stop). The general of Jianghuai invited the elders of various mountains to welcome him with the ceremony of welcoming Zen Master Kaixian. After the Zen master arrived, the monastery was completely renewed. After another ten years, he moved to Jiangxin Temple. He wanted to leave whenever something displeased him. It happened that Zen Master Yuejian Ming of Mount Lu welcomed the Zen master back to Dongxi. After Zen Master Yuejian Ming passed away, the assembly once again invited him with the ceremony of Zen Master Kaixian. The Zen master strongly declined, but was unsuccessful, so he reluctantly agreed.
Ascending the hall to give instructions: Quiet and silent, noisy and vast, completely not involving any steps, already embarked on the upward path, ten thousand miles.
無寸草。出門便是草。撞著賣柴翁。便是栽松老。琉璃殿上月團團。珊瑚枝上日杲杲。
上堂。逢堯舜。則陳典謨要立生涯。遇桀紂。則用殺伐盡掃窠臼。吾輩人。干[暻-京+恭]曝。硬糾糾。凈裸裸。赤灑灑。何曾有許多事。可怪陳睦州。見僧入門便道。現成公案。放汝三十棒。子細看來。也是窮急計生。
上堂。拈拄杖曰。此拄杖子。西天四七。東土二三。天下老和尚。拈弄不出。今日落在開先手裡。無頭無尾。能放能收。離相離名。能縱能奪。雖然。如是也只為中下之機。忽遇上上人來時如何。以拄杖畫一畫曰。放過一著。
皇慶壬子十一月二十六日。遘疾危坐。閱七日。命具浴更衣。書訣眾語。泊然而逝。阇維。收五色舍利。如菽無數。目睛齒牙頂骨俱不燼。時改作豫章烏遮塔。江西行省丞相干赤命。以舊藏世尊舍利奉于中。遣使分師之目睛舍利。貯之銀盒。陪葬焉其。余分。葬東溪。
寧波府奉化岳林栯堂益禪師
溫州人。開法婺之天寧。遷饒之薦福。後主明州大平。復升彰聖。晚住岳林。上堂。古者道。我者里無法與人。只是據款結案。彰聖者里。亦無法與人。亦不據款結案。拈拄杖曰。如何是佛。赤腳踏蓮花。如何是佛向上事。雕樑畫棟。擲下拄杖。便歸方丈。
【現代漢語翻譯】 現代漢語譯本： 沒有一寸草。出門就是草。遇到賣柴的老翁，就是栽松樹的老人。琉璃殿上月亮圓圓，珊瑚枝上陽光明亮。
上堂說法。遇到堯舜這樣的聖君，就陳述典章制度，要建立一番事業。遇到桀紂這樣的暴君，就用殺伐來徹底掃除舊的窠臼。我們這些人，經過風吹日曬，剛強正直，清凈坦蕩，赤裸灑脫，何曾有這麼多事？奇怪陳睦州，見僧人入門就說：『現成的公案，給你三十棒！』仔細看來，也是窮極生智。
上堂說法。拿起拄杖說：『這根拄杖，西天四七（指西天四十七位祖師），東土二三（指中國禪宗六祖之後的歷代祖師），天下的老和尚，都拿捏不出。今天落在開先手裡，無頭無尾，能放能收，離相離名，能縱能奪。』雖然如此，也只是爲了中下根機的人。忽然遇到上上根機的人來時如何？用拄杖畫了一下說：『放過一著。』
皇慶壬子年（1312年）十一月二十六日，得了疾病，危坐。過了七天，命人準備沐浴更衣，書寫遺言囑咐眾人。安然去世。火化后，收得五色舍利，像豆子一樣多。眼睛、牙齒、頂骨都沒有燒盡。當時改建為豫章烏遮塔。江西行省丞相干赤命令，把舊藏的世尊（釋迦牟尼佛）舍利供奉在塔中，派遣使者分出禪師的眼睛舍利，裝在銀盒中，陪葬在那裡。其餘的分出來，葬在東溪。
寧波府奉化岳林栯堂益禪師
溫州人。在婺州天寧寺開法，后遷到饒州薦福寺。後來主持明州大平寺，又升座彰聖寺。晚年住在岳林寺。上堂說法。古人說：『我這裡沒有法可以給人，只是按照條款結案。』彰聖寺這裡，也沒有法可以給人，也不按照條款結案。拿起拄杖說：『如何是佛？赤腳踏蓮花。如何是佛向上事？雕樑畫棟。』扔下拄杖，便回到方丈。
【English Translation】 English version: Not an inch of grass. Going out the door is grass. Meeting an old man selling firewood is like meeting an old man planting pine trees. The moon is round in the crystal palace, and the sun shines brightly on the coral branches.
Ascending the hall. Meeting Yao and Shun (legendary sage kings of China), then present the canons and norms, wanting to establish a career. Encountering Jie and Zhou (notorious tyrannical rulers of China), then use killing and conquest to completely sweep away the old ways. We people, exposed to the sun and rain, are firm and upright, purely naked, utterly unconstrained. How could there be so many things? It's strange that Chen Muzhou, upon seeing a monk enter, would say: 'A ready-made case! Give you thirty blows!' Looking closely, it's also a matter of desperation breeding ingenuity.
Ascending the hall. Holding up a staff, he said: 'This staff, the forty-seven in the Western Heaven (referring to the forty-seven Indian patriarchs of Zen), the twenty-three in the Eastern Land (referring to the Chinese Zen patriarchs after the Sixth Patriarch), all the old monks in the world cannot manipulate it. Today it falls into the hands of Kaixian, without head or tail, able to release and收, apart from form and name, able to let go and seize. Although it is so, it is only for those of middle and lower capacity. What if someone of the highest capacity comes along? ' He drew a line with the staff and said: 'Let it go.'
On the twenty-sixth day of the eleventh month of the Renzi year of Huangqing (1312 AD), he fell ill and sat in a precarious position. After seven days, he ordered that he be bathed and changed, and wrote instructions to the assembly. He passed away peacefully. After cremation, he collected five-colored sarira (relics), as numerous as beans. The eyes, teeth, and skull were not burned. At that time, it was rebuilt as the Wuzhe Pagoda of Yuzhang. Gan Chi, the Prime Minister of the Jiangxi Province, ordered that the relics of the World Honored One (Sakyamuni Buddha) that had been stored be enshrined in the pagoda, and sent envoys to divide the sarira of the master's eyes, store them in silver boxes, and bury them there. The rest were divided and buried in Dongxi.
Zen Master Yitang Yi of Yuelin Temple in Fenghua, Ningbo Prefecture
A native of Wenzhou. He opened the Dharma at Tianning Temple in Wu, and later moved to Jianfu Temple in Rao. Later, he presided over Daping Temple in Mingzhou, and then ascended to Zhangsheng Temple. In his later years, he lived in Yuelin Temple. Ascending the hall. The ancients said: 'I have no Dharma to give to people here, just settle the case according to the terms.' Here at Zhangsheng Temple, there is also no Dharma to give to people, and the case is not settled according to the terms. Holding up the staff, he said: 'What is Buddha? Barefoot stepping on a lotus flower. What is the matter beyond Buddha? Carved beams and painted pillars.' He threw down the staff and returned to his abbot's room.
二月十五日上堂。擊拂子曰。彰聖今日。將三十年前。冷灰里爆出底烏豆。換老胡眼睛去也。喝一喝曰。設有一法過於涅槃。我此一喝。不作一喝用。
上堂。魯祖面壁。麻谷閉門。二大老。雖與天寧相去數百年。今日要各與他二十拄杖。何故。譬如油蠟作燈燭。不以火點終不明。
示眾。諸上座出。息不保入息。二六時中。切莫將身心別處雜用。饒你掉臂。也是祖師西來意。腳尖頭也踢出。一尊古佛來。不如無事好。
上堂。舉黃龍三關話。師曰。黃龍老漢頭匾。所以說漳泉福建話逼真。謾得天下人過。謾漳泉福建人不過。
上堂。以手指左邊曰。者是香爐。指右邊曰。者是華瓶。能以一義作無量義。以無量義為一義陳尊宿織蒲鞋。鄧師伯打瓦鼓。
上堂。諸上座。步步是諸人證明處。須是自肯。方可歸家穩坐。若不然者。𧑀蛣腹蟹。水母目鰕 上堂。五千四十八卷。只作一句道卻。遂起身曰。立地待諸人構取。便下座。
上堂。一切世間諸所有物。皆即菩提妙明元心。石脾入水即干。出水即濕。獨活有風不動。無風自搖。
臨終書偈曰。八十三年。甚麼巴鼻。柏樹成佛。虛空落地。茶毗。舍利瑩然。齒牙數珠不壞。
金華府智者云屋自閑禪師
括蒼
【現代漢語翻譯】 現代漢語譯本：
二月十五日上堂。拿起拂塵說：『彰聖今日，將三十年前冷灰里爆出的烏豆，換老胡的眼睛去也。』喝一聲說：『假設有一種法超過涅槃，我這一喝，不作一喝用。』 上堂。魯祖（菩提達摩）面壁，麻谷（麻谷寶徹禪師）閉門。二位大老，雖然與天寧（天寧寺）相去數百年，今日要各打他們二十拄杖。為什麼？譬如用油蠟做燈燭，不以火點終究不明。 開示大眾。各位禪師，出息不能保證入息，一天二十四小時中，千萬不要將身心在別處胡亂使用。即使你隨意擺動手臂，也是祖師西來（達摩祖師從西方來到中國）的真意。腳尖頭也能踢出一尊古佛來，不如無事最好。 上堂。舉黃龍三關話。師說：『黃龍老漢頭扁，所以說漳州、泉州、福建一帶的方言逼真，可以瞞過天下人，卻瞞不過漳州、泉州、福建人。』 上堂。用手指左邊說：『這是香爐。』指右邊說：『這是華瓶。』能以一個義理作出無量義理，以無量義理為一個義理。陳尊宿織蒲鞋，鄧師伯打瓦鼓。 上堂。各位禪師，步步都是你們證明的地方，必須自己肯定，才可以安穩地回到家。如果不是這樣，就像𧑀蛣腹蟹，水母目鰕。 上堂。《五千四十八卷》（指《大般若經》），只用一句話說完。於是起身說：『站在這裡等待各位領會。』便下座。 上堂。一切世間所有事物，都是菩提妙明元心。石脾（一種石頭）入水即干，出水即濕。獨活（一種中藥）有風不動，無風自搖。 臨終寫偈說：『八十三年，有什麼把柄？柏樹成佛，虛空落地。』茶毗（火化），舍利晶瑩，齒牙數珠不壞。 金華府智者云屋自閑禪師 括蒼
【English Translation】 English version:
On the fifteenth day of the second month, he ascended the hall. Striking the whisk, he said, 'Today, Zhang Sheng, I'm taking the black beans that popped out of the cold ashes thirty years ago and exchanging them for Old Hu's eyes.' He shouted, 'Suppose there is a dharma that surpasses Nirvana, this shout of mine is not used as a shout.' Ascending the hall. Patriarch Lu (Bodhidharma) faced the wall, and Magu (Zen Master Magu Baoche) closed the door. These two great elders, although separated from Tianning (Tianning Temple) by hundreds of years, today each will receive twenty blows of my staff. Why? It's like using oil wax to make a lamp; it will never be bright without lighting it with fire. Instructing the assembly. All of you Zen practitioners, the outgoing breath cannot guarantee the incoming breath. Throughout the twenty-four hours of the day, do not carelessly misuse your body and mind elsewhere. Even if you casually swing your arms, it is the true meaning of the Patriarch's coming from the West (Bodhidharma's arrival in China from the West). The tip of your toe can kick out an ancient Buddha, but it is best to have nothing to do. Ascending the hall. He cited the three barriers of Huanglong. The master said, 'Old Man Huanglong has a flat head, so he speaks the dialects of Zhangzhou, Quanzhou, and Fujian so authentically that he can deceive the people of the world, but he cannot deceive the people of Zhangzhou, Quanzhou, and Fujian.' Ascending the hall. Pointing to the left, he said, 'This is a censer.' Pointing to the right, he said, 'This is a flower vase.' One can use one meaning to create limitless meanings, and use limitless meanings as one meaning. Elder Chen wove sandals, and Shibo Deng beat the clay drum. Ascending the hall. All of you Zen practitioners, every step is a place for you to prove yourselves. You must affirm it yourselves in order to return home and sit securely. If not, you are like a 𧑀蛣-bellied crab, a jellyfish-eyed shrimp. Ascending the hall. 'The Five Thousand Forty-Eight Volumes' (referring to the Mahaprajnaparamita Sutra) can be expressed in just one sentence. Then he stood up and said, 'I stand here waiting for you all to comprehend.' Then he descended from his seat. Ascending the hall. All things in the world are the wonderful, bright, and original mind of Bodhi. A stone spleen (a type of stone) dries immediately when it enters the water and becomes wet immediately when it leaves the water. Aralia cordata (a type of Chinese medicine) does not move when there is wind, and shakes by itself when there is no wind. On his deathbed, he wrote a verse saying, 'Eighty-three years, what handle is there? Cypress trees become Buddhas, and the void falls to the ground.' Cremation, the sarira (relics) are crystal clear, and the teeth and rosary remain intact. Zen Master Yunwu Zixian of Zhizhe, Jinhua Prefecture Kuocang
葉氏子。烏巨行九世孫也。初參荊叟玨于靈隱。次謁東叟穎于凈慈。掌記室。一日因撰佛成道疏曰。發見精於午夜。叟曰。何不道泯見精於午夜。師不覺股慄汗下。如發矇蔀。徹見叟垂手為人處。自是韜晦甚堅。雖雙林遷智者。兩提鈯斧。乃為人所強耳。皇慶壬子十月二十五日。與客語笑次。忽命侍僧取筆。書偈而逝。
無方安禪師法嗣
枯木榮禪師
有三祖贊曰。風恙纏身世莫醫。家貧遭劫更堪悲。誰知覓罪了無處。正是賊歸空屋時。
育王觀禪師法嗣
杭州府徑山佛智晦機元熙禪師
豫章唐氏子。師與兄元齡。俱習舉業。齡既登第。師乃從西山山明祝髮。將遊方。母具白金為裝。師謂。財足喪志。辭之。依物初于玉幾。初。與語驚異。后謁東叟穎于南屏。典記室。至元間。楊璉真加奉旨取育王舍利。躬詣師求記。因招與俱。師辭曰。我有老母。兵后存亡不可知。遂辭歸江西。元齡死難。獨母在堂。師奉之。以孝聞。元貞丙申。出世百丈。至大初。繼席凈慈。
上堂。雲門道。個普字。盡大地人不奈何。殊不知雲門四棱蹋。地當時若與震威一喝。待他惡發。徐徐打個問訊道。莫怪觸忤好。非但扶起此老。管取話行天下。
上堂。三界無法。何處求心。白雲為蓋。
【現代漢語翻譯】 現代漢語譯本 葉氏子，是烏巨行（人名，不詳）的第九代孫。他最初在靈隱寺參拜荊叟玨（人名，不詳），後來又在凈慈寺拜見東叟穎（人名，不詳），擔任書記。有一天，他撰寫佛成道疏時寫道：『發見精於午夜。』東叟穎說：『為什麼不寫泯見精於午夜？』葉氏子頓時感到驚恐，汗流浹背，如同撥開迷霧，徹底明白了東叟穎垂手教人的用意。從此以後，他更加深藏不露，即使雙林寺遷往智者寺，兩次拿起斧頭，也是被人強迫的。皇慶壬子年（1312年）十月二十五日，他與客人談笑時，忽然命令侍僧取筆，寫下偈語後去世。
無方安禪師的法嗣
枯木榮禪師
有三祖讚語說：『風疾纏身，世間無法醫治，家境貧寒，又遭遇劫難，更加悲慘。誰知尋找罪過卻無處可尋，這正是賊人回到空屋的時候。』
育王觀禪師的法嗣
杭州府徑山佛智晦機元熙禪師
是豫章唐氏之子。元熙禪師與他的哥哥元齡（人名，不詳）都學習科舉。元齡考中進士后，元熙禪師便在西山跟隨山明（人名，不詳）剃度出家。將要遊歷四方時，他的母親準備了白銀作為盤纏。元熙禪師說：『錢財足以喪失志向。』拒絕了。他依附物初（人名，不詳）在玉幾（地名，不詳）。物初與他交談後感到驚異。後來，他又在南屏拜見東叟穎，擔任書記。至元（1264-1294）年間，楊璉真加（人名，不詳）奉旨取育王（寺名，不詳）舍利，親自到元熙禪師處請求記錄。邀請他一同前往，元熙禪師推辭說：『我有老母親，兵亂之後生死未卜。』於是辭別返回江西。元齡死於戰難，只有老母親在堂，元熙禪師奉養她，以孝順聞名。元貞丙申年（1296年），在百丈寺出世。至大（1308-1311）初年，繼承凈慈寺的住持。
上堂說法，引用雲門（人名，不詳）的話說：『個普字，盡大地人沒奈何。』殊不知雲門四棱蹋地，當時如果與震威（人名，不詳）一聲棒喝，等他惡性發作，慢慢地打個問訊說：『莫怪觸忤好。』非但扶起此老，管取話行天下。
上堂說法，說：『三界無法，何處求心？白雲為蓋，'
【English Translation】 English version Ye was a descendant of Wuju Xing (person name, unknown) in the ninth generation. He initially visited Jing Sou Jue (person name, unknown) at Lingyin Temple, and later visited Dong Sou Ying (person name, unknown) at Jingci Temple, serving as a secretary. One day, while writing a commentary on the Buddha's enlightenment, he wrote: 'The discovery of essence occurs at midnight.' Dong Sou Ying said, 'Why not write the extinction of essence occurs at midnight?' Ye immediately felt terrified, sweating profusely, as if a veil had been lifted, and he thoroughly understood Dong Sou Ying's intention of teaching by example. From then on, he became even more secretive, and even when Shuanglin Temple moved to Zhizhe Temple, and he twice picked up an axe, it was only because he was forced to do so. On the twenty-fifth day of the tenth month of the Renzi year of the Huangqing era (1312), while chatting and laughing with guests, he suddenly ordered the attendant monk to fetch a pen, wrote a verse, and passed away.
Successor of Chan Master Wufang An
Chan Master Kumu Rong
There is a eulogy by the Third Patriarch saying: 'Afflicted by wind disease, the world cannot cure it; impoverished and encountering calamity, it is even more tragic. Who knows that seeking sin is nowhere to be found? This is precisely when the thief returns to an empty house.'
Successor of Chan Master Yuwang Guan
Chan Master Fozhi Huiji Yuanxi of Jingshan, Hangzhou Prefecture
He was a son of the Tang family of Yuzhang. Chan Master Yuanxi and his elder brother Yuanling (person name, unknown) both studied for the imperial examinations. After Yuanling passed the examination, Chan Master Yuanxi shaved his head and became a monk at Xishan, following Shanming (person name, unknown). When he was about to travel around, his mother prepared silver as travel expenses. Chan Master Yuanxi said, 'Wealth is enough to lose ambition,' and refused it. He relied on Wuchu (person name, unknown) at Yuji (place name, unknown). Wuchu was amazed after talking to him. Later, he visited Dong Sou Ying at Nanping, serving as a secretary. During the Zhiyuan era (1264-1294), Yang Lianzhenjia (person name, unknown) was ordered to take the relics of Yuwang (temple name, unknown), and personally asked Chan Master Yuanxi to record it. He invited him to go together, but Chan Master Yuanxi declined, saying, 'I have an old mother, and her life or death is uncertain after the war.' So he bid farewell and returned to Jiangxi. Yuanling died in the war, and only his old mother was in the hall. Chan Master Yuanxi served her and was known for his filial piety. In the Bingshen year of the Yuanzhen era (1296), he emerged at Baizhang Temple. At the beginning of the Zhida era (1308-1311), he succeeded as the abbot of Jingci Temple.
Ascending the hall to preach, he quoted Yunmen (person name, unknown) saying, 'The single character 'Pu', all the people in the vast earth can do nothing about it.' Little do they know that Yunmen stomped the ground with four edges. If at that time, he had given a shout with Zhenwei (person name, unknown), waiting for his evil nature to erupt, he would slowly make a greeting and say, 'Don't blame me for offending you.' Not only would he help this old man up, but he would also ensure that the words spread throughout the world.
Ascending the hall to preach, he said, 'There is no Dharma in the Three Realms, where to seek the mind? White clouds as a cover,'
流水作琴。古今無間。誰是知音。擊拂子曰。一曲兩曲無人會。雨過夜塘秋水深。
上堂。獨坐大雄峰。寒灰撥不紅。一星螢火出。孤鶴過遼東。
結制上堂。以手作結布袋勢曰。南山今日結卻布袋口了也。汝等諸人。各各于其中。身心安居。平等性智。忽有個衝開碧落撞倒須彌底。莫道結子不堅密。良久曰。漫天網子百千重。
舉太原孚聞角聲悟道話。頌曰。琴生入滄海。太史游名山。從此揚州城外路。令嚴不許早開關。
延祐甲寅。復遷徑山。已而杖䇿歸南屏。而百丈大仰。爭來迎請。師不獲已。遂返仰山。居三年。將示寂。手書辭所與游者。復書偈訣眾。擲筆而化。當元仁宗延祐己未閏八月十七日。世壽八十二。全身瘞于金雞石下。復分爪發。塔于凈慈西隱。
徑山聞禪師法嗣
杭州府徑山云峰妙高禪師
福之長溪人。世業儒。母阮。夢池上嬰兒合爪。坐蓮華心。手捧得之。覺而生師。因名夢池。神彩秀徹。嗜書力學。尤耽釋典。依雲夢澤。剃染受具戒。首參癡絕。次見無準。后之育王。見偃溪。典藏鑰。一日。溪舉譬如牛過窗欞。頭角四蹄都過了。因甚尾巴過不得。師劃然有省。遽曰。鯨吞海水盡。露出珊瑚枝。溪曰。也只道得一半。會溪遷南屏。師與俱。后出
【現代漢語翻譯】 現代漢語譯本 流水作琴，古今沒有間隔。誰是我的知音？敲擊拂塵的人說：『一曲兩曲無人能領會，雨後夜晚的池塘，秋水深沉。』
上堂說法。獨自端坐在大雄峰上，寒冷的灰燼撥弄不紅。一點螢火蟲出現，孤單的鶴飛過遼東。
結制上堂說法。用手做出結布袋的姿勢說：『南山今日已經把布袋口紮緊了。你們這些人，各自在其中，身心安穩居住，達到平等性智。』忽然有個衝開碧落、撞倒須彌山的人，不要說我結得不堅固緊密。』良久后說：『漫天的網子千百重。』
舉太原孚聞聽到角聲而悟道的故事。頌揚說：『琴生進入滄海，太史游歷名山。從此揚州城外的道路，命令嚴厲不許早開關。』
元朝延祐甲寅年（1314年），再次遷往徑山。不久后拄著枴杖回到南屏，百丈寺和大仰寺爭相前來迎接邀請。禪師推辭不掉，於是返回仰山。住了三年，將要圓寂時，親手寫信辭別交往的人，又寫下偈語訣別眾人，擲筆而逝。時間是元仁宗延祐己未年（1319年）閏八月十七日。世壽八十二歲。全身埋葬在金雞石下，又分出指甲和頭髮，建塔于凈慈寺西隱。
徑山聞禪師的法嗣
杭州府徑山云峰妙高禪師
是福州長溪人。世代以儒學為業。母親阮氏，夢見池塘上的嬰兒合攏手掌，坐在蓮花中心，用手捧起得到他。醒來后就生下了禪師，因此取名夢池。禪師神采秀美聰慧，喜愛讀書努力學習，尤其沉迷於佛經。依止雲夢澤剃度出家，受具足戒。最初參訪癡絕禪師，後來拜見無準禪師，之後到育王寺，拜見偃溪禪師，擔任典藏鑰匙的職務。一天，偃溪禪師舉例說『譬如牛過窗欞，頭角四蹄都過去了，為什麼尾巴過不去？』禪師豁然開悟，隨即說：『鯨吞海水盡，露出珊瑚枝。』偃溪禪師說：『也只說對了一半。』後來偃溪禪師遷往南屏寺，禪師跟隨他一起去。之後外出遊歷。
【English Translation】 English version Playing the zither with flowing water. There is no gap between ancient and modern times. Who is the one who understands the music? The one who strikes the whisk says: 'One or two tunes, no one can understand. After the rain, the night pond, the autumn water is deep.'
Ascending the hall. Sitting alone on the Great Hero Peak. The cold ashes cannot be stirred red. A firefly appears. A lone crane flies over Liaodong.
Concluding the summer retreat and ascending the hall. Making a gesture of tying a cloth bag with his hand, he said: 'Today, Nanshan has tied the mouth of the cloth bag. All of you, each of you, reside peacefully in it, with body and mind, attaining equal wisdom. If someone breaks through the blue sky and knocks down Mount Sumeru, do not say that the knot is not firm and tight.' After a long while, he said: 'The nets fill the sky, hundreds and thousands of layers.'
He cited the story of Taiyuan Fuwen's enlightenment upon hearing the sound of a horn. He praised: 'Qin Sheng enters the vast sea, and the historian travels to famous mountains. From then on, the road outside Yangzhou city, the order is strict and not allowed to open the gate early.'
In the year of Jiayin (1314) of the Yanyou era of the Yuan Dynasty, he moved to Jingshan again. Soon after, he returned to Nanping with a staff, and Baizhang Temple and Dayang Temple competed to welcome and invite him. The Zen master could not refuse, so he returned to Yangshan. After living there for three years, when he was about to pass away, he wrote a letter to bid farewell to those he associated with, and also wrote a verse to bid farewell to the assembly, threw the pen and passed away. The time was the seventeenth day of the eighth lunar month in the leap year of Jiwei (1319) of the Yanyou era of Emperor Renzong of the Yuan Dynasty. His age was eighty-two. His whole body was buried under the Golden Rooster Stone, and his nails and hair were divided and a pagoda was built in the Western Seclusion of Jingci Temple.
The Dharma successor of Zen Master Wen of Jingshan
Zen Master Miaogao of Yunfeng, Jingshan, Hangzhou Prefecture
He was a native of Changxi, Fuzhou. His family had been engaged in Confucianism for generations. His mother, Ruan, dreamed of a baby in the pond with his palms together, sitting in the heart of a lotus flower, holding it in her hand. When she woke up, she gave birth to the Zen master, so she named him Mengchi. The Zen master was beautiful and intelligent, loved to read and study hard, and was especially fascinated by Buddhist scriptures. He relied on Yun Mengze to shave his head and become a monk, and received the full precepts. He first visited Zen Master Chijue, then met Zen Master Wuzhun, and later went to Yuhuang Temple to see Zen Master Yanxi, serving as the custodian of the keys. One day, Zen Master Yanxi gave an example, saying, 'It is like a cow passing through a window, the head, horns, and four hooves have all passed, why can't the tail pass?' The Zen master suddenly realized, and immediately said: 'The whale swallows the sea water, revealing the coral branches.' Zen Master Yanxi said: 'You have only said half of it correctly.' Later, Zen Master Yanxi moved to Nanping Temple, and the Zen master followed him.
世住宜興大蘆。繼遷江陰勸忠。霅川何山。奉朝命居蔣山十三載。德祐乙亥。寺被兵。軍士有逼師求金者。以刃擬師。師延頸曰。欲殺即殺。吾頭非汝礪刃石。辭色了無怖畏。軍士感化。棄刃而去。元至元庚辰。遷徑山。先是。寺罹回祿。草創才什一。不數年遂還舊觀。
示眾。前念是凡。后念是聖。一刀兩段。更莫遲疑。是以涅槃會上。廣額屠兒。放下屠刀。便言。我是千佛一數。雖然。若無舉鼎拔山力。千里烏騅不易騎。
示眾。言前辨旨。句下明宗。東計山熾然。說法湛瀆水。專為流通者里構得。未免遞相鈍置。若或尚存觀聽。擾擾匇匇。晨雞暮鐘。
上堂。聲色為無生之鴆毒。受想乃至人之坑阱。者般說話。阿誰不知。然粗餐易飽。細嚼難饑。
上堂。世界未形。乾坤泰定。生佛未具。覿體全真。無端鏡容大士。向鷹巢躍出。擘破面皮。早是遭人描邈那。更缺齒老胡。不依本分。遙望震旦國。有大乘根器。迢迢十萬里。來意在攙行奪市。直得鳳樓鼓響。阿閣鐘鳴。轉喉觸諱。插足無門。合國難追。重遭揭露。新蔣山。迫不得已。跨他船舷。入他界分。新官不理舊事。畢竟如何。拍禪床曰。戍樓靜貯千峰月。塞草閑鋪萬里秋。
上堂。五峰峭峙。到者須是其人。一鏡當空。無物
【現代漢語翻譯】 現代漢語譯本：
世居宜興大蘆。后遷居江陰勸忠。以及霅川何山。奉朝廷命令居住在蔣山十三年。德祐乙亥年（1275年），寺廟遭遇戰火，有士兵逼迫師父交出金錢，用刀威脅師父。師父伸長脖子說：『想殺就殺，我的頭不是給你磨刀用的。』言辭神色沒有絲毫的害怕。士兵被感化，丟下刀離開了。元至元庚辰年（1280年），遷居徑山。此前，寺廟遭遇火災，剛開始重建只有原來的十分之一。沒過幾年就恢復了原來的樣子。
開示眾人說：『前一個念頭是凡夫，后一個念頭就是聖人。一刀兩斷，不要再遲疑。』因此在涅槃法會上，廣額屠夫放下屠刀，就說：『我是千佛中的一個。』雖然如此，如果沒有舉鼎拔山的力量，千里烏騅馬也不容易騎。
開示眾人說：『在言語之前辨明宗旨，在語句之下明白宗門。』東計山熾然說法，湛瀆水流通佛法，專門為流通佛法的人構造的，未免互相耽誤。如果還存在觀聽，就會擾擾攘攘，早晨雞鳴，傍晚鐘響。
上堂說法：聲色是無生的鴆毒，受、想等五蘊是迷惑人的陷阱。這樣的話，誰不知道呢？然而粗茶淡飯容易吃飽，精細的食物難以充飢。
上堂說法：世界還沒有形成的時候，乾坤安定。眾生和佛還沒有出現的時候，完全是真如本體。無端端的鏡容大士，從鷹巢跳出來，撕破面皮，早就被人描摹了。更加上缺齒老胡，不守本分，遙望震旦國（中國的古稱），有大乘根器，迢迢十萬里，來意在於攙行奪市。以至於鳳樓鼓響，阿閣鐘鳴，轉喉觸諱，插足無門，全國難以追趕，再次遭到揭露。新蔣山，迫不得已，跨上他的船舷，進入他的地界。新官不理舊事，到底如何？拍禪床說：戍樓靜靜地收藏著千峰的月色，塞外的草地閒適地鋪展開萬里的秋色。
上堂說法：五峰峭拔聳立，到達這裡必須是真正的人。一鏡當空，沒有物體。 English version:
He lived in Dalu, Yixing. Later, he moved to Quanzhong, Jiangyin, and Heshan, Zhuchuan. He resided in Jiangshan for thirteen years by imperial order. In the year of Yihai during the De You era (1275 AD), the temple was attacked by soldiers. Some soldiers forced the master to give them gold, threatening him with a knife. The master stretched his neck and said, 'Kill me if you want; my head is not a whetstone for your knife.' His words and expression showed no fear. The soldiers were moved and left their weapons. In the year of Gengchen during the Zhiyuan era of the Yuan Dynasty (1280 AD), he moved to Jingshan. Before this, the temple had been destroyed by fire, and the initial reconstruction was only one-tenth of its original size. Within a few years, it was restored to its former glory.
He instructed the assembly, saying, 'The previous thought is that of a mortal; the next thought is that of a sage. Cut it off with one stroke, without hesitation.' Therefore, at the Nirvana assembly, the butcher Guang'e (butcher's name), laid down his cleaver and said, 'I am one of the thousand Buddhas.' However, without the strength to lift a tripod and uproot a mountain, the black steed of a thousand miles is not easy to ride.
He instructed the assembly, saying, 'Discern the meaning before the words, and understand the sect beneath the sentences.' Dongji Mountain (mountain name) is ablaze with Dharma, and the waters of Zhan Du (river name) flow with Dharma. Those who are dedicated to propagating the Dharma are constructed within, inevitably delaying each other. If there is still observation and listening, there will be disturbance and chaos, with the rooster crowing in the morning and the bell ringing in the evening.
Ascending the hall to preach: 'Sounds and sights are the poisonous venom of non-birth, and the aggregates of perception, thought, etc., are the pitfalls that delude people.' Who doesn't know these words? However, coarse meals are easy to satisfy, while fine foods are difficult to fill the stomach.
Ascending the hall to preach: 'Before the world took shape, Qiankun (heaven and earth) was stable. Before sentient beings and Buddhas appeared, the entire body was true reality.' For no reason, the Mirror-Faced Great Man (Bodhisattva) jumped out of the eagle's nest, tearing his face apart, and was already being depicted by others. Moreover, the toothless old barbarian, not abiding by his duty, looked afar at the land of Zhendan (ancient name for China), which has the roots of Mahayana, from ten thousand miles away, intending to interfere and seize the market. As a result, the phoenix tower drums sound, the A Pavilion bells ring, the throat touches taboos, and there is no way to insert a foot. The whole country is difficult to catch up with, and is once again exposed. Xin Jiangshan (new Jiangshan), forced to board his ship and enter his territory. The new official does not care about old matters. What will happen in the end?' He struck the Zen bed and said, 'The watchtower quietly stores the moon over a thousand peaks, and the frontier grass leisurely spreads out ten thousand miles of autumn.'
Ascending the hall to preach: 'The five peaks stand tall and precipitous; those who arrive here must be the right people. A mirror hangs in the sky, without objects.'
【English Translation】 English version: He lived in Dalu, Yixing. Later, he moved to Quanzhong, Jiangyin, and Heshan, Zhuchuan. He resided in Jiangshan for thirteen years by imperial order. In the year of Yihai during the De You era (1275 AD), the temple was attacked by soldiers. Some soldiers forced the master to give them gold, threatening him with a knife. The master stretched his neck and said, 'Kill me if you want; my head is not a whetstone for your knife.' His words and expression showed no fear. The soldiers were moved and left their weapons. In the year of Gengchen during the Zhiyuan era of the Yuan Dynasty (1280 AD), he moved to Jingshan. Before this, the temple had been destroyed by fire, and the initial reconstruction was only one-tenth of its original size. Within a few years, it was restored to its former glory. He instructed the assembly, saying, 'The previous thought is that of a mortal; the next thought is that of a sage. Cut it off with one stroke, without hesitation.' Therefore, at the Nirvana assembly, the butcher Guang'e (butcher's name), laid down his cleaver and said, 'I am one of the thousand Buddhas.' However, without the strength to lift a tripod and uproot a mountain, the black steed of a thousand miles is not easy to ride. He instructed the assembly, saying, 'Discern the meaning before the words, and understand the sect beneath the sentences.' Dongji Mountain (mountain name) is ablaze with Dharma, and the waters of Zhan Du (river name) flow with Dharma. Those who are dedicated to propagating the Dharma are constructed within, inevitably delaying each other. If there is still observation and listening, there will be disturbance and chaos, with the rooster crowing in the morning and the bell ringing in the evening. Ascending the hall to preach: 'Sounds and sights are the poisonous venom of non-birth, and the aggregates of perception, thought, etc., are the pitfalls that delude people.' Who doesn't know these words? However, coarse meals are easy to satisfy, while fine foods are difficult to fill the stomach. Ascending the hall to preach: 'Before the world took shape, Qiankun (heaven and earth) was stable. Before sentient beings and Buddhas appeared, the entire body was true reality.' For no reason, the Mirror-Faced Great Man (Bodhisattva) jumped out of the eagle's nest, tearing his face apart, and was already being depicted by others. Moreover, the toothless old barbarian, not abiding by his duty, looked afar at the land of Zhendan (ancient name for China), which has the roots of Mahayana, from ten thousand miles away, intending to interfere and seize the market. As a result, the phoenix tower drums sound, the A Pavilion bells ring, the throat touches taboos, and there is no way to insert a foot. The whole country is difficult to catch up with, and is once again exposed. Xin Jiangshan (new Jiangshan), forced to board his ship and enter his territory. The new official does not care about old matters. What will happen in the end?' He struck the Zen bed and said, 'The watchtower quietly stores the moon over a thousand peaks, and the frontier grass leisurely spreads out ten thousand miles of autumn.' Ascending the hall to preach: 'The five peaks stand tall and precipitous; those who arrive here must be the right people. A mirror hangs in the sky, without objects.'
不蒙其照。祖師基業。依然猶在。衲僧活計。何曾變遷。著手不得處。正好提撕。措足無門時。方堪履踐。直得山云澹濘。澗水潺湲。一曲無私。萬邦樂業。正恁么時。功歸何所。車書自古同文軌。四海如今共一家。
至元戊子春。僧錄楊輦真加奉旨。集江南教禪諸德。朝覲論道。上問。禪以何為宗。師進前奏曰。禪也者。凈智妙圓。體本空寂。非見聞覺知之所可知。非思量分別之所能解。上又曰。禪之宗裔。可歷說乎。師曰。禪之宗裔。始於釋迦世尊。在靈山會上。拈金色波羅華。普示大眾。惟迦葉一人微笑。世尊曰。吾有正法眼藏。涅槃妙心。分付于汝。迦葉受囑。由此代相授受。而至菩提達磨。達磨望此東震旦國。有大乘根器。航海而來。止少林九年。而得慧可。不立文字。直指人心。見性成佛。是為禪宗也。上嘉之。師因從容奏曰。禪與教。本一體也。譬如百千異流。同歸于海。而無異味。又如陛下坐鎮山河。天下一統。四夷百蠻。隨方而至。必從順承門外而入。到得黃金殿上。親睹龍顏。方可謂之到家。若是教家。只依文字語言。不達玄旨。猶是順承門外人。若是禪家。雖坐破六七個蒲團。未得證悟。亦是順承門外人。謂之到家。俱不可也。是則習教者。必須了達玄旨。習禪者。必須頓悟自心。如臣
【現代漢語翻譯】 現代漢語譯本： 不要被表面的光芒所迷惑。祖師的基業，依然存在。禪僧的修行生活，從未改變。無從下手之處，正是最好的提示。無處落腳之時，方能真正踐行。直到山間的雲霧變得清淡，澗水潺潺流淌。一曲無私的樂章，使天下萬民安居樂業。正在這個時候，功勞歸於何處呢？自古以來，車軌和文字都是統一的，如今四海之內如同一個家庭。
至元戊子年（1288年）春天，僧錄楊輦真加奉旨，召集江南各地的禪宗高僧，前來朝覲並論道。皇上問道：『禪以什麼為宗旨？』師父上前奏答道：『禪的宗旨是，清凈智慧圓滿無缺，其本體本性空寂。不是通過見聞覺知所能瞭解的，也不是通過思量分別所能理解的。』皇上又問：『禪宗的傳承，可以歷數嗎？』師父說：『禪宗的傳承，開始於釋迦世尊（Sakyamuni Buddha），在靈山會上，拈起金色的波羅華（utpala，藍色蓮花），向大眾展示。只有迦葉（Mahakasyapa）一人微笑。世尊說：『我有正法眼藏（正法的精髓），涅槃妙心（超越生死的奧妙心境），交付給你。』迦葉接受囑託。由此一代代相互傳授，直到菩提達磨（Bodhidharma）。達磨觀察到此東震旦國（古代對中國的稱謂），有大乘（Mahayana）的根基，於是航海而來，在少林寺住了九年，得到了慧可（Huike）。禪宗不立文字，直指人心，見性成佛，這就是禪宗。』皇上讚賞了他。師父於是從容地奏道：『禪與教，本來就是一體的。譬如成百上千不同的河流，最終都匯歸於大海，而沒有不同的味道。又如陛下您坐鎮山河，天下統一，四夷百蠻，從四面八方而來，必定從順承門外而入，到達黃金殿上，親眼見到您的龍顏，才可以稱之為到家。如果是學教的人，只依據文字語言，不通達玄妙的旨意，就像是順承門外的人。如果是修禪的人，即使坐破了六七個蒲團，沒有得到證悟，也是順承門外的人。說他們到家，都是不可以的。因此，學習教義的人，必須通達玄妙的旨意；修習禪定的人，必須頓悟自己的本心。』如臣
【English Translation】 English version: Do not be deceived by superficial appearances. The ancestral teachers' foundation remains intact. The life of a Chan monk has never changed. Where there is no way to start, that is the best reminder. When there is nowhere to set foot, that is when one can truly practice. Until the mountain clouds become light and the stream water flows gently. A selfless melody brings peace and prosperity to all nations. At this very moment, to whom does the merit belong? Since ancient times, carriages and writing have shared the same standards, and now the four seas are like one family.
In the spring of the Wuzi year of the Zhiyuan reign (1288 AD), the Sanglu Yang Nianzhenjia, under imperial decree, gathered Chan masters from Jiangnan to come to the court to discuss the Dao. The Emperor asked, 'What is the essence of Chan?' The master stepped forward and replied, 'The essence of Chan is pure wisdom, wonderfully complete, its substance fundamentally empty and still. It cannot be known by seeing, hearing, feeling, or knowing, nor can it be understood by thinking or discriminating.' The Emperor then asked, 'Can the lineage of Chan be recounted?' The master said, 'The lineage of Chan began with Sakyamuni Buddha at the Vulture Peak Assembly, who held up a golden utpala flower to show the assembly. Only Mahakasyapa smiled. The World-Honored One said, 'I have the Treasury of the Eye of the True Dharma and the Wondrous Mind of Nirvana, which I entrust to you.' Mahakasyapa received the entrustment. From this, it was passed down from generation to generation until Bodhidharma. Bodhidharma observed that this Eastern Zhendan country (ancient name for China) had the capacity for Mahayana, so he sailed across the sea and stayed at Shaolin Temple for nine years, obtaining Huike. Chan does not establish words, directly pointing to the human mind, seeing one's nature and becoming a Buddha. This is Chan.' The Emperor praised him. The master then calmly said, 'Chan and Doctrine are originally one. It is like hundreds and thousands of different streams all returning to the sea, without different tastes. It is also like Your Majesty sitting in command of the mountains and rivers, unifying the world, with barbarians from all directions arriving, they must enter through the Shuncheng Gate, reach the Golden Hall, and personally see your dragon countenance, then can it be said that they have arrived home. If it is someone who studies the Doctrine, only relying on words and language, without understanding the profound meaning, they are like people outside the Shuncheng Gate. If it is someone who practices Chan, even if they have worn out six or seven meditation cushions, without attaining enlightenment, they are also people outside the Shuncheng Gate. To say that they have arrived home is not possible. Therefore, those who study the Doctrine must understand the profound meaning; those who practice Chan must have a sudden awakening of their own mind.' Like your servant
等今日親登黃金殿上。親睹龍顏。方可稱到家人也。上喜。賜食而退。陛辭南歸。會徑山復危熒惑。師為竭力營建。煥然一新。癸巳六月十七日。書偈而逝。師生於嘉定己卯二月十七日。世壽七十五。僧臘五十九。塔于寺之西麓。
湖州府何山鐵鏡至明禪師
福唐長溪黃氏子。首謁堯叟蓂于嘉禾天寧。復見偃溪于凈慈。久之獲印證。訪清溪沅于虎丘。藏叟珍于雙徑。至元辛巳。出世何山。移大梅。大德庚子。復歸何山。
上堂。著意馳求。驢年見面。盡情放下。瞥爾現前。香嚴聞擊竹聲。徹見本來面目。即不問。且道。恁么熱。向甚麼處迴避。歸堂喫茶去。
上堂。原野秋陰。寒螀悉吟。楓林落葉。片片赤心。達磨頂門無骨。兒孫海底摸針。忽然摸著時如何。誰道龍王宮殿深。
上堂。達磨不來東土。官路少人行。二祖不往西天。私酒多人吃。何山門前。一條大路。南來北往。知是幾多。只是中間一塊石頭。未曾有人踏著。眾中莫有踏著者么。擲下拄杖曰。看腳下。
上堂。今朝八月二十五。記得洞山離查渡。落在雲門網子中。有屈至今無處訴。豎起拂子曰。雲門大師來也。合吃何山手中棒。且道。過在甚麼處。不合鼓弄人家男女。
仁宗延祐乙卯十一月十五日。呼其徒
囑後事。索紙大書曰。絕羅籠。沒回互。大海波澄。虛空獨露。擲筆翛然而逝。壽八十六。
寧波府天童止泓鑒禪師
初住信州真如。移席天童。上堂。諸佛不真實。說法度群生。菩薩有智慧。見性不分明。白雲無心意。灑為世間雨。大地不含情。能長諸草木。古德與么提唱。於四諦法中。開鑿人天。不妨善巧。若據衲僧分上。何啻白雲萬里。
上堂。拈拄杖曰。一有多種。二無兩般。枯桑知天風。海水知天寒。拄杖子聞與么道。不覺忻忻笑曰。出身猶可易。脫體道應難。擲拄杖下座。
舉太陽玄問梁山。如何是無相道場。山指大士㡧子曰。者是吳處士畫底。玄擬進語。山急索曰。者是有相底。那個是無相底。玄遂有省。便作禮。山曰。何不道取一句。玄曰。道即不辭。恐上紙筆。山笑曰。此語上碑去在。頌曰。真空無相絕名模。空底精兮畫底粗。道即不辭難上紙。西天鬍子沒髭鬚。
天童阡禪師法嗣
九江府廬山圓通雪溪逸禪師
題興化像曰。中原一寶有來由。拶得君王引幞頭。到此若無青白眼。當機誰敢謾輕酬。
雙林朋禪師法嗣
杭州府靈隱悅堂祖訚禪師
南康周氏子。端平甲午八月一日生。年十三。依郡之嘉瑞僧偃。剃髮受具。一日閱華嚴。
【現代漢語翻譯】 現代漢語譯本：
（止泓鑒禪師）囑咐後事。索要紙筆，寫下：『絕羅籠，沒回互，大海波澄，虛空獨露。』然後扔掉筆，安詳離世，享年八十六歲。
寧波府天童止泓鑒禪師
最初住在信州真如寺，後來移席到天童寺。上堂說法：『諸佛不真實，說法度群生。菩薩有智慧，見性不分明。白雲無心意，灑為世間雨。大地不含情，能長諸草木。』古德（古代的禪師）這樣提倡，在四諦法（苦、集、滅、道）中，開鑿人天（人道和天道），不妨礙善巧方便。如果站在衲僧（出家人）的立場上，何止是白雲萬里。
上堂說法。拿起拄杖說：『一有多種，二無兩般。枯桑知天風，海水知天寒。』拄杖子聽到這樣說，不覺高興地笑著說：『出身容易，脫體道應難。』然後扔掉拄杖，走下座位。
舉太陽玄問梁山：『如何是無相道場？』梁山指著大士㡧子說：『這是吳處士畫的。』太陽玄準備說話，梁山急忙追問：『這是有相的，哪個是無相的？』太陽玄因此有所領悟，便作禮。梁山說：『何不道取一句？』太陽玄說：『說即不辭，恐怕上紙筆。』梁山笑著說：『此語上碑去在。』頌曰：『真空無相絕名模，空底精兮畫底粗。道即不辭難上紙，西天鬍子沒髭鬚。』
天童阡禪師的法嗣
九江府廬山圓通雪溪逸禪師
題興化像曰：『中原一寶有來由，拶得君王引幞頭。到此若無青白眼，當機誰敢謾輕酬。』
雙林朋禪師的法嗣
杭州府靈隱悅堂祖訚禪師
南康周氏之子，端平甲午年（1234年）八月一日出生。十三歲時，依從郡里的嘉瑞僧偃剃髮受具足戒。一天閱讀《華嚴經》。
【English Translation】 English version:
(Zen Master Zhihong Jian) Entrusted his affairs after death. Asked for paper and wrote: 'Sever the net, no turning back, the great sea is clear, the empty sky is fully revealed.' Then he threw the pen and passed away peacefully, at the age of eighty-six.
Zen Master Zhihong Jian of Tiantong Temple in Ningbo Prefecture
Initially resided at Zhenru Temple in Xinzhou, later moved to Tiantong Temple. In an assembly, he said: 'The Buddhas are not real, yet they preach to save beings. Bodhisattvas have wisdom, but their seeing of the nature is not clear. White clouds have no intention, yet they sprinkle rain on the world. The great earth has no emotion, yet it can grow all kinds of plants.' The ancient worthies (ancient Zen masters) advocated in this way, excavating the human and heavenly realms within the Four Noble Truths (suffering, accumulation, cessation, path), which does not hinder skillful means. If from the perspective of a monk (a monastic), it is more than ten thousand miles of white clouds.
In an assembly, he raised his staff and said: 'One has many kinds, two has no two ways. The withered mulberry knows the heavenly wind, the sea water knows the heavenly cold.' The staff heard this and couldn't help but laugh and say: 'It is easy to leave the body, but difficult to express the truth of the whole being.' Then he threw the staff and stepped down from the seat.
He cited Taiyang Xuan asking Liangshan: 'What is the formless Bodhimanda (place of enlightenment)?' Liangshan pointed to the image of the Bodhisattva and said: 'This was painted by Layman Wu.' Xuan was about to speak, but Liangshan quickly asked: 'This is with form, which one is without form?' Xuan then had an awakening and bowed. Liangshan said: 'Why not say a sentence?' Xuan said: 'It is not that I am unwilling to speak, but I am afraid it will be written down.' Liangshan laughed and said: 'These words will be inscribed on a stele.' A verse says: 'True emptiness is formless, beyond description, the essence of emptiness, the crudeness of painting. It is not that I am unwilling to speak, but it is difficult to write down, the Western barbarian (referring to Bodhidharma) has no beard.'
A Dharma heir of Zen Master Qian of Tiantong Temple
Zen Master Xuexi Yi of Yuantong Temple on Mount Lu in Jiujiang Prefecture
Inscribed on the image of Xinghua: 'The treasure of the Central Plains has a cause, forcing the king to pull his headscarf. If there are no discerning eyes here, who would dare to lightly respond at the moment?'
A Dharma heir of Zen Master Peng of Shuanglin Temple
Zen Master Zutang Zuyin of Lingyin Temple in Hangzhou Prefecture
The son of the Zhou family of Nankang, born on the first day of the eighth month in the Jiawu year (1234) of the Duanping era. At the age of thirteen, he followed the monk Yan of Jiarui Temple in the prefecture, shaved his head, and received the full precepts. One day, he read the Avatamsaka Sutra (Flower Garland Sutra).
至惟一堅密身一切塵中現。忽有省。即往見別山智于蔣山。山問。近離何處。師曰。江西。山曰。馬大師安樂否。師叉手進前曰。起動和尚。未幾。至杭見斷橋倫于凈慈。慈問。臨濟三遭黃檗痛棒。是否。師曰。是。慈曰。因甚大愚肋下筑三拳。師曰。得人一牛。還人一馬。慈頷之。慈逝。柏山介石補其處。一日。石室中。舉庭前柏樹子話。師擬議。石抗聲曰。何不道黃鶴樓前鸚鵡洲。師言下頓悟。即命侍香。久之歸廬山。東嚴日住圓通。延師分座。九江守聘師。出世西林。至元甲午。遷開先。又遷東林。元貞初。奉詔入對。稱旨。賜璽書通慧禪師號。並金襕法衣。大德乙巳。遷住靈隱。嘗勘一僧曰。微塵諸佛。在你舌頭上。三藏聖教。在你腳跟底。何不瞥地。僧罔措。師便喝。
問僧。釋迦彌勒是他奴。他是阿誰。僧擬對。師便打。
問新到。何處來。曰閩中師曰。彼處佛法如何住持。曰饑即吃飯。困則打眠。師曰。錯僧曰。未審。和尚此間。如何住持。師拂袖歸方丈。至大己酉。一日集眾訣別。說偈曰。緣會而來。緣散而去。撞倒須彌。虛空獨露。乃泊然而逝。世壽七十六。僧臘五十三。
靈隱濟禪師法嗣
寧波府天童石門來禪師
嘗作剪刀頌曰。渾鋼打就冷光浮。兩刃交鋒未肯
休。直截當機為人處。何曾動著一絲頭。
寧波府雪竇野翁炳同禪師
新昌張氏子。參大川。一日入室次。川舉臘月火燒山話。師擬開口。川遽拈竹篦拄之。師豁然悟旨。后縛茅仗錫峰。日扄戶書法華。嘗有老來非厭客。靜里欲書經之句。晚應雪竇。
送僧之華頂見溪西偈曰。高高峰頂屹雲中。八十溪翁眼界空。相見莫言行腳事。累他雙耳又添聾。成宗大德壬寅中秋日。升座辭眾而逝。
天寧徹禪師法嗣
岳州府灌溪昌禪師
山居偈曰。閑來石上玩青松。百衲禪衣破又縫。今日不憂明日供。生涯只在缽盂中。
雪峰信禪師法嗣
紹興府大慶尼了庵智悟禪師
生福州王氏。幼禮祥山普升得度。誦維摩經。至諸佛國土亦復皆空。豁然頓悟。時北山。退漳之南院。閑居鼓山西庵。師往參叩。山問。上座甚麼處住。師曰。不住南臺江邊。山曰。畢竟住在甚麼處。師不審便行。山叱曰。走作甚麼。合吃山僧手中棒。師面熱汗下。次日復往。請益曰。某甲昨日祇對和尚。有甚麼過。山厲聲曰。更來者里覓過在。師釋然曰。月明照見夜行人。山顧旁僧曰。看。渠根器不凡。遂贈以偈。有相逢若問其中事。風攪螺江浪拍天之句。后出世蘇之西竺。一日癡絕來訪。乃問。子悟處
【現代漢語翻譯】 現代漢語譯本 休。直接當下為人處事，何曾動用一絲一毫的念頭？
寧波府雪竇野翁炳同禪師
新昌張氏之子。參訪大川禪師。一日入室請教時，大川禪師舉起『臘月火燒山』的話頭。禪師剛要開口，大川禪師立刻拿起竹篦子阻止他。禪師豁然開悟。之後在仗錫峰結茅居住，每天關門書寫《法華經》。曾有『老來非厭客，靜里欲書經』的詩句。晚年住持雪竇寺。
送僧人去華頂山拜見溪西禪師的偈語說：高高的山頂聳立在雲中，八十歲的溪翁眼界空明。相見時不要說行腳雲遊的事，免得讓他雙耳又添聾。元朝成宗大德年間壬寅（1302年）中秋日，升座告別大眾而逝世。
天寧徹禪師法嗣
岳州府灌溪昌禪師
山居偈語說：閑暇時在石頭上欣賞青松，百衲禪衣破了又縫。今天不憂慮明天的供養，生活只在缽盂中。
雪峰信禪師法嗣
紹興府大慶尼了庵智悟禪師
生於福州王氏。年幼時在祥山普升寺出家得度。誦讀《維摩經》，讀到『諸佛國土亦復皆空』時，豁然頓悟。當時北山禪師從漳州南院退隱，閑居在鼓山西庵。禪師前去參拜請教。北山禪師問：『上座在哪裡居住？』禪師說：『不住在南臺江邊。』北山禪師說：『到底住在哪裡？』禪師不明白，便要離開。北山禪師呵斥道：『走去哪裡？合該吃山僧我手中的棒！』禪師面紅耳赤，汗流浹背。第二天再次前去，請教說：『弟子昨天對和尚的回答，有什麼過錯？』北山禪師厲聲說：『還來這裡找過錯？』禪師釋然開悟，說：『月明照見夜行人。』北山禪師回頭對旁邊的僧人說：『看，他的根器不凡。』於是贈送偈語，有『相逢若問其中事，風攪螺江浪拍天』的詩句。後來出任蘇州西竺寺住持。一日，癡絕禪師來訪，問道：『你開悟的地方……』
【English Translation】 English version Rest. Directly and immediately deal with matters, never once using a single thought?
Zen Master Yeweng Bingtong of Xuedou in Ningbo Prefecture
A son of the Zhang family in Xinchang. He visited Da Chuan (Great River) Zen Master. One day, during a private interview, Da Chuan raised the topic of 'burning the mountain in the twelfth month'. As the Zen Master was about to speak, Da Chuan immediately stopped him with a bamboo staff. The Zen Master suddenly attained enlightenment. Afterwards, he lived in a thatched hut on Zhangxi Peak, daily secluding himself to write the Lotus Sutra. He once had the line: 'In old age, it's not that I dislike guests, but in stillness, I desire to write scriptures.' In his later years, he resided at Xuedou Temple.
A verse for a monk going to Huading to see Xixi (West Creek) says: 'The high peak stands tall in the clouds, the eighty-year-old Xiweng's (West Creek Elder's) vision is clear. When we meet, don't talk about pilgrimage, lest you add deafness to his ears.' In the autumn of the Renyin year (1302) during the Dade era of Emperor Chengzong of the Yuan Dynasty, he ascended the seat to bid farewell to the assembly and passed away.
Dharma heir of Zen Master Che of Tianning Temple
Zen Master Guanxi Chang of Yuezhou Prefecture
A verse on living in the mountains says: 'Leisurely playing with green pines on the stone, the patched Zen robe is torn and sewn again. Today I don't worry about tomorrow's provisions, my livelihood is only in the alms bowl.'
Dharma heir of Zen Master Xuefeng Xin
Zen Master Liao'an Zhiwu, a nun of Daqing Temple in Shaoxing Prefecture
Born into the Wang family of Fuzhou. As a child, she was tonsured at Xiangshan Pusheng Temple. Reciting the Vimalakirti Sutra, when she reached the line 'The Buddha lands are all empty', she suddenly attained enlightenment. At that time, Zen Master Beishan had retired from the South Courtyard of Zhangzhou and was living in seclusion at the West Hermitage of Gushan. The Zen Master went to pay her respects and seek instruction. Beishan asked, 'Where does the Venerable reside?' The Zen Master said, 'I do not reside by the Nantai River.' Beishan said, 'Where exactly do you reside?' The Zen Master, not understanding, was about to leave. Beishan scolded, 'Where are you going? You deserve a beating from this old monk!' The Zen Master's face flushed and she broke into a sweat. The next day, she went again and asked for instruction, saying, 'What fault did I have in my reply to the Abbot yesterday?' Beishan sternly said, 'You come here again to seek fault?' The Zen Master suddenly understood and said, 'The bright moon illuminates the night traveler.' Beishan turned to the monk beside him and said, 'Look, her potential is extraordinary.' He then presented her with a verse, which included the line 'If you meet and ask about the matter within, the wind stirs the Snail River and the waves beat the sky.' Later, she became the abbess of Xizhu Temple in Suzhou. One day, Zen Master Chijue came to visit and asked, 'The place where you attained enlightenment...'
。如末山見大愚。忽然撞著灌溪來時如何。師曰。大海不讓細流。癡絕一笑而已。寶祐戊午。住大慶。僧問。灌溪道。我在臨濟爺爺處得半杓。末山娘娘處得半杓。畢竟是有是無。師曰。八花毬子上。何用繡紅旗。
上堂。拈拄杖曰。天垂十二闌干角。風滿三千世界中。熱惱變成清凈境。禪心頓覺悟真空。靠拄杖曰。有甚共語處。
上堂。太陽門下。日日三秋。明月堂前。時時九夏。古人恁么道。未免坐在者里。大慶即不然。山轉疑無路。溪回別有村。
上堂。柳絮飄風。杏葉沐雨。好個生機。快須薦取。以拂子擊禪床曰。咄。三十年後。不得錯舉。
薦福燦禪師法嗣
福州府支提愚叟澄鑒禪師
寧德張氏子。參無文于薦福。遂得入室。后出世白雲。至元辛卯。世祖敕住支提。賜號通悟明印大師。其示寂曰。沐浴更衣。書偈曰。八十二年。落賺世緣。躍翻筋斗。應跡西干。擲筆危坐而逝。
續燈正統卷十二 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷十三
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十一世
太原益禪師法嗣
汾州筏渡普慈禪師
初參徑山端。高峰妙。各有契處
【現代漢語翻譯】 末山（Moshan，地名）見了大愚（Dayu，人名），如果忽然遇到灌溪（Guanxi，人名）會怎麼樣？ 師父說：『大海不會拒絕細小的水流。』 只是癡迷地一笑罷了。寶祐戊午年（1258年），住持大慶寺。有僧人問：『灌溪（Guanxi，人名）說，我在臨濟爺爺（Linji yeye，人名）那裡得到半勺，在末山娘娘（Moshan niangniang，人名）那裡得到半勺， 到底是有還是沒有？』 師父說：『在繡滿八種花紋的綵球上，哪裡還需要繡紅旗呢？』
上堂說法。拿起拄杖說：『天空垂下十二個欄桿的角，風充滿三千世界之中。』 熱惱轉變成清凈的境界，禪心頓時覺悟到真空的道理。 靠著拄杖說：『有什麼可以一起談論的呢？』
上堂說法。太陽門下，日日都像秋天一樣蕭瑟；明月堂前，時時都像夏天一樣炎熱。 古人這樣說，未免還是坐在那裡。 大慶寺的說法卻不一樣，山路轉彎好像無路可走，溪流回轉卻發現另外有村莊。
上堂說法。柳絮隨風飄揚，杏葉沐浴在雨中。 這是多麼好的生機，要趕快領悟啊。 用拂子敲擊禪床說：『咄！三十年後，可不要錯誤地理解。』
薦福燦禪師（Jianfu Chan Chanshi，人名）的法嗣
福州府支提愚叟澄鑒禪師（Fuzhoufu Zhitiyu Sou Chengjian Chanshi，人名）
寧德張氏之子。在薦福寺參拜無文禪師（Wuwenzhanshi，人名），於是得以進入他的房間。 後來出世在白雲寺。至元辛卯年（1291年），世祖皇帝下令住持支提寺，賜號通悟明印大師。 他臨終時說：『沐浴更衣。』 寫下偈語說：『八十二年，落入世俗的圈套。 翻身跳躍，應跡于西干。』 扔下筆危坐而逝。
續燈正統卷十二 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷十三
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十一世
太原益禪師（Taiyuan Yi Chanshi，人名）法嗣
汾州筏渡普慈禪師（Fenzhou Fadu Puci Chanshi，人名）
最初參拜徑山端禪師（Jingshan Duan Chanshi，人名），高峰妙禪師（Gaofeng Miao Chanshi，人名）。 各有契合之處。
【English Translation】 If Moshan (Moshan, place name) met Dayu (Dayu, person's name), what would happen if they suddenly encountered Guanxi (Guanxi, person's name)? The master said, 'The ocean does not reject small streams.' Just a foolish laugh. In the year of Wuwu in the Baoyou era (1258), he resided at Daqing Temple. A monk asked, 'Guanxi (Guanxi, person's name) said, 'I got half a ladle from Grandpa Linji (Linji yeye, person's name) and half a ladle from Lady Moshan (Moshan niangniang, person's name). Is it ultimately existent or nonexistent?'' The master said, 'On a ball embroidered with eight flowers, why embroider a red flag?'
Ascending the hall. Holding up his staff, he said, 'Heaven hangs down twelve corners of the railing, the wind fills the three thousand worlds.' Torment transforms into a pure realm, the Zen mind suddenly awakens to the truth of emptiness. Leaning on his staff, he said, 'What is there to discuss together?'
Ascending the hall. Under the sun gate, every day is like autumn; before the bright moon hall, every moment is like high summer. The ancients said so, inevitably sitting here. Daqing is not like that. The mountain turns and one doubts there is a road, the stream turns and there is another village.
Ascending the hall. Willow catkins flutter in the wind, apricot leaves bathe in the rain. What a good opportunity for life, quickly recognize it. Striking the Zen bed with the whisk, he said, 'Tut! Thirty years from now, do not misunderstand.'
Successor of Chan Master Can of Jianfu (Jianfu Chan Chanshi, person's name)
Chan Master Chengjian, the Old Man Fool of Zhiti in Fuzhou Prefecture (Fuzhoufu Zhitiyu Sou Chengjian Chanshi, person's name)
A son of the Zhang family of Ningde. He visited Wumen (Wumen, person's name) at Jianfu Temple and was allowed to enter his room. Later, he emerged into the world at Baiyun Temple. In the year Xinmao of the Zhiyuan era (1291), Emperor Shizu ordered him to reside at Zhiti Temple and bestowed upon him the title of Great Master Tongwu Mingyin. When he was about to pass away, he said, 'Bathe and change clothes.' He wrote a verse saying, 'Eighty-two years, falling into the trap of worldly affairs. Somersaulting, responding to traces in the Western Land.' He threw down his pen, sat upright, and passed away.
Continuation of the Lamp, Orthodox Edition, Volume Twelve 卍 New Supplement to the Buddhist Canon, Volume 84, No. 1583, Continuation of the Lamp, Orthodox Edition
Continuation of the Lamp, Orthodox Edition, Volume Thirteen
Compiled by Xing Tong, a Shramana of Nanhai Putuo, Successor to the Ancestors, from Western Shu
Linji School
Twenty-first Generation from Dajian
Successor of Chan Master Yi of Taiyuan (Taiyuan Yi Chanshi, person's name)
Chan Master Puci, Ferryman of Fenzhou (Fenzhou Fadu Puci Chanshi, person's name)
Initially, he visited Chan Master Duan of Jingshan (Jingshan Duan Chanshi, person's name) and Chan Master Miao of Gaofeng (Gaofeng Miao Chanshi, person's name). Each had points of agreement.
。后北還游燕。如五臺。禮文殊。感大士放光。居臺二年。入太原。參益和尚。尚問曰。行腳高士。發足甚處。師曰五臺。尚曰。文殊與汝說甚麼。師曰。腳下草鞋。唱成一百文。尚曰。腳跟為甚麼不落地。師曰。且喜老漢見得親切。尚曰。老僧罪過。師喝一喝而出。自此常造室中。久之益囑曰。汝緣當在本處。他後設大法藥。宜號筏渡。禮謝歸汾州。
天曆己巳。出住祥符。上堂。靈鋒寶劍。覿露現前。照夜神珠。隨機變轉。誰家灶里無煙。不曾欠多欠少。只為面前路徑稍窄。一身毛竅太多。障蔽自己一段光明。慶劫已來。空被埋沒。如今事不獲已。為諸仁。略露些子光铓。俾汝等樂業榮家。乃以拄杖橫肩曰。看看。老漢入葛藤窩裡去也。至正壬寅六月一日。偶示微疾。沐浴更衣。書偈曰。性海波澄。太虛寥廓。報與諸人。無法可說。端坐而逝。閱世八十有八。夏六十有五。葬全身於祥符之西崦。
徑山端禪師法嗣
杭州府靈隱竹泉法林禪師
別號了幻。臺之寧海黃氏子。依法安太虛同出家。因看睦州語有省。往參元叟于中竺。機契。俾掌藏鑰。行省左丞相。請主萬壽。遷中竺。至佛殿曰。撥塵見佛。誰知佛亦是塵。罕逢穿耳客。多見刻舟人。
上堂。法是常法。道是常道。拶破面
【現代漢語翻譯】 現代漢語譯本： 後來（他）向北返回，遊歷燕地，前往五臺山，禮拜文殊菩薩，感應到大士（菩薩的尊稱）放光。在五臺山住了兩年，進入太原，參拜益和尚。益和尚問道：『行腳高士，從哪裡出發？』（禪）師說：『五臺山。』（益）和尚說：『文殊菩薩跟你說了什麼？』（禪）師說：『腳下的草鞋，唱價一百文。』（益）和尚說：『腳跟為什麼不落地？』（禪）師說：『可喜老漢見得真切。』（益）和尚說：『老僧罪過。』（禪）師呵斥一聲走了出去。從此常常進入（益和尚的）房間。很久之後，益和尚囑咐說：『你的緣分應當在本處，以後設立大法藥，適宜號為筏渡。』（禪）師禮拜感謝后回到汾州。
元朝天曆己巳年（1329年），（禪師）出任祥符寺住持。上堂開示：『靈鋒寶劍，直接顯現在眼前；照夜神珠，隨機應變。誰家的灶里沒有煙？不曾欠多欠少，只因爲面前的路徑稍微狹窄，一身的毛孔太多，障蔽了自己的一段光明。從慶劫（極長的時間）以來，白白地被埋沒。如今事不獲已，為各位，稍微顯露些許光芒，讓你們安居樂業。』於是用拄杖橫在肩上說：『看看，老漢進入葛藤窩裡去了。』元朝至正壬寅年（1342年）六月初一，偶爾示現輕微的疾病，沐浴更衣，寫下偈語說：『性海波澄，太虛寥廓，告訴諸位，無法可說。』端坐而逝。享年八十八歲，僧臘六十五年，將全身葬于祥符寺的西邊山腳下。
徑山端禪師的法嗣
杭州府靈隱竹泉法林禪師
別號了幻，臺州寧海黃氏之子，與法安太虛一同出家。因為看到睦州禪師的語句而有所領悟，前往中竺寺參拜元叟禪師，彼此意氣相投，讓（法林禪師）掌管藏經的鑰匙。行省左丞相，請（法林禪師）主持萬壽寺，后遷往中竺寺。到達佛殿時說：『撥開塵土見到佛，誰知佛也是塵土。很少遇到穿耳（求法）的客人，多見刻舟求劍的人。』
上堂開示：『法是常法，道是常道，拶破面
【English Translation】 English version: Later, he returned north and traveled to Yan. He went to Mount Wutai to pay homage to Manjusri (Bodhisattva of wisdom), and felt the Great Being (a respectful title for a Bodhisattva) emit light. He stayed on Mount Wutai for two years and entered Taiyuan, where he visited the monk Yi. Monk Yi asked, 'Wandering ascetic, where did you start your journey?' The Master said, 'Mount Wutai.' Monk Yi said, 'What did Manjusri say to you?' The Master said, 'The straw sandals on my feet are worth a hundred wen.' Monk Yi said, 'Why don't your heels touch the ground?' The Master said, 'Glad to see the old man understands so clearly.' Monk Yi said, 'This old monk is at fault.' The Master gave a shout and walked out. From then on, he often went into (Monk Yi's) room. After a long time, Monk Yi instructed him, 'Your destiny is in your own place. Later, establish a great Dharma medicine, and it is appropriate to be called Raft Crossing.' The Master bowed and thanked him, then returned to Fenzhou.
In the year Ji Si of the Tianli reign (1329 AD) of the Yuan Dynasty, (the Master) became the abbot of Xiangfu Temple. In his sermon, he said, 'The sharp-edged sword is directly revealed before you; the luminous pearl of the night changes according to circumstances. Whose stove has no smoke? It has never been more or less, only because the path in front is slightly narrow, and there are too many pores on the body, obscuring one's own light. Since the kalpa of celebration (extremely long time), it has been buried in vain. Now that things cannot be avoided, for everyone, slightly reveal some light, so that you can live and work in peace.' Then he held his staff across his shoulder and said, 'Look, the old man is going into the thicket of kudzu vines.' On the first day of the sixth month of the Renyin year of the Zhizheng reign (1342 AD) of the Yuan Dynasty, he occasionally showed a slight illness, bathed and changed his clothes, and wrote a verse saying, 'The sea of nature is clear, the vastness of the void, tell everyone, there is nothing to say.' He passed away in a seated posture. He lived to be eighty-eight years old, with sixty-five years of monastic life. His whole body was buried at the foot of the western mountain of Xiangfu Temple.
Successor of Chan Master Duan of Jingshan
Chan Master Falin of Zhuquan at Lingyin Temple in Hangzhou
Also known as Liaohuan, son of the Huang family of Ninghai, Taizhou, he became a monk with Fa'an Taixu. Because he saw the words of Chan Master Muzhou, he had some understanding. He went to Zhongzhu Temple to visit Chan Master Yuansou, and they hit it off. (Yuansou) let (Falin) manage the keys to the Sutra library. The Left Prime Minister of the Provincial Administration invited (Falin) to preside over Wanshou Temple, and later moved to Zhongzhu Temple. When he arrived at the Buddha Hall, he said, 'Brush away the dust to see the Buddha, who knows that the Buddha is also dust. Rarely encounter guests who pierce their ears (seeking Dharma), mostly see people carving a boat to find a sword.'
In his sermon, he said, 'The Dharma is the constant Dharma, the Tao is the constant Tao, break through the face
門。點即不到。雪峰一千七百人善知識。朝夕只輥三個木毬。趙州七百甲子老頭陀。見人只道喫茶去。中峰居常見兄弟相訪。只是敘通寒溫。燒香叉手。若是金毛師子子。三千里外定誵訛。
至元戊寅。遷靈隱。上堂。舉僧問趙州。萬法歸一一歸何處。州曰。我在青州。做一領布衫重七斤。師曰。趙州雖則善用太阿。截斷者僧舌頭。未免傷鋒犯手。靈隱則不然。忽有僧問萬法歸一一歸何處。只向他道。今日熱如昨日。
上堂。古杭管內靈隱名山。肇建於東晉咸和年間。慧理法師。為第一代。今日上元令節。諸處放燈。知事直歲。各各照管風燭。便下座。
為森監寺秉炬。森羅及萬象。一法之所印。即今為汝拈卻金剛圈栗𣗥蓬了也。喚甚麼作一法。二由一有。一亦莫守。火里烏龜。作師子吼。
大龍翔虛席。星吉大夫。三返往遣幣聘。師辭不赴。避會稽山中行院。知不可強。乃具䟽請。師仍領靈隱。三年退處了幻庵。至正乙未春。感微疾。二月二日。集眾敘平生行指令碼末。且誡眾曰。佛法下衰。無甚今日。宜各努力。吾世緣止於斯矣。索筆書偈曰。七十二年。虛空釘橛。末後一句。不說不說。遂奄然而化。留龕十日。顏色不變。葬全身於松源塔西。
杭州府徑山古鼎生銘禪師
奉
【現代漢語翻譯】 現代漢語譯本： 門。關鍵在於無法捕捉。雪峰禪師座下有一千七百位善知識，早晚只是玩三個木球。趙州（叢諗，778-897）老禪師，活了七百甲子（虛指長壽），見人就說『喫茶去』。中峰明本禪師常見兄弟來訪，只是噓寒問暖，燒香合掌。如果是真正的金毛獅子，三千里外也能辨別出真偽。
元朝至元戊寅年（1278年），遷往靈隱寺。上堂說法時，引用僧人問趙州禪師的話：『萬法歸一一歸何處？』趙州禪師回答：『我在青州做一件布衫重七斤。』中峰禪師說：『趙州禪師雖然善用太阿劍（比喻鋒利的手段），截斷了僧人的舌頭，但未免傷及鋒芒。靈隱寺則不然，如果有人問『萬法歸一一歸何處？』，只對他說『今日熱如昨日』。
上堂說法。古杭州管內的靈隱名山，始建於東晉咸和年間（326-334年），慧理法師是第一代住持。今天是上元節，各處都在放燈。知事和值歲的人，各自照看好風燭（燈火），說完便下座。
為森監寺秉炬（拿著火把）。森羅萬象，都由一法所印證。現在為你拿掉金剛圈，解開栗棘蓬（比喻難題）。稱什麼為一法？二由一而有，一也不要執守。火里烏龜，發出獅子吼。
大龍翔寺空缺住持之位，星吉大夫多次派人送禮聘請中峰禪師，中峰禪師推辭不赴任，避居會稽山中的行院。星吉大夫知道無法強求，於是具疏文懇請。中峰禪師仍然主持靈隱寺。三年後退居了幻庵。至正乙未年（1355年）春天，感到輕微的疾病。二月二日，召集眾人敘述平生經歷，並且告誡眾人說：『佛法衰落，沒有比今天更甚的了，應該各自努力。我的世緣到此為止了。』索要筆墨寫下偈語說：『七十二年，虛空釘橛。末後一句，不說不說。』於是安然而逝。停留在龕中十日，顏色沒有改變。全身安葬在松源塔西。
杭州府徑山古鼎生銘禪師
奉
【English Translation】 English version: The gate. The point is that it cannot be grasped. At Xuefeng's (822-908) place, there were 1700 good advisors who just rolled three wooden balls morning and night. Old Master Zhao Zhou (Congshen, 778-897), who lived for seven hundred Jiazi cycles (an exaggerated way of saying he lived a long time), would just say 'Go have some tea' when he saw people. Master Zhongfeng (Mingben) often had brothers visit, and would just exchange pleasantries and inquire about their health, burn incense, and put his palms together. If it is a true golden-haired lion, it can be distinguished from three thousand miles away.
In the year Wuyin of the Zhiyuan era of the Yuan Dynasty (1278), he moved to Lingyin Temple. During an assembly, he quoted a monk's question to Zhao Zhou: 'All things return to one, where does the one return to?' Zhao Zhou replied, 'I made a cloth robe in Qingzhou that weighs seven pounds.' Master Zhongfeng said, 'Although Zhao Zhou was good at using the Tai'a sword (a metaphor for sharp methods), cutting off the monk's tongue, he inevitably injured the blade. Lingyin is not like that. If a monk asks, 'All things return to one, where does the one return to?', just tell him, 'Today is as hot as yesterday.'
During an assembly. The famous Lingyin Mountain in ancient Hangzhou was first built during the Xianhe era of the Eastern Jin Dynasty (326-334). Dharma Master Huili was the first abbot. Today is the Shangyuan Festival, and lanterns are being lit everywhere. The stewards and those on duty should each take care of the wind candles (lamps), and then he stepped down from the seat.
Holding a torch for Supervisor Sen. All phenomena are sealed by the one Dharma. Now, I will remove the Vajra circle for you and untangle the chestnut burr (metaphor for difficult problems). What is called the one Dharma? Two comes from one, but do not cling to one either. A turtle in the fire roars like a lion.
The position of abbot at Dalongxiang Temple was vacant. Grand Master Xingji repeatedly sent gifts to invite Master Zhongfeng, but Master Zhongfeng declined and retreated to a retreat in Kuaiji Mountain. Knowing that he could not be forced, Grand Master Xingji submitted a memorial requesting him. Master Zhongfeng still presided over Lingyin Temple. Three years later, he retired to the Liaohuan Hermitage. In the spring of the year Yiwei of the Zhizheng era (1355), he felt slightly ill. On the second day of the second month, he gathered the assembly to recount his life's experiences and warned them, 'The Dharma is declining, and there is nothing worse than today. Everyone should strive hard. My worldly ties end here.' He asked for a pen and wrote a verse, saying, 'Seventy-two years, nailing a peg in the void. The last sentence, not to be said, not to be said.' Then he passed away peacefully. He remained in the coffin for ten days, and his complexion did not change. His whole body was buried west of the Songyuan Pagoda.
Chan Master Guding Shengming of Jingshan in Hangzhou Prefecture
Respectfully
化應氏子。受業金峨得度。會竺西坦主天童。往依之。典內記。復走閩歸浙。適元叟住靈隱。師往參謁。一日入室。請益黃龍見慈明因緣。叟詰曰。只如趙州道。臺山婆子。被我勘破。慈明笑曰。是罵耶。你道。二老用處。是同是別。師曰。一對無孔鐵錘。叟曰。黃龍直下悟去。又且如何。師曰。也是病眼見空華。叟曰。不是不是。師擬進語。叟便喝。師當下廓然。年五十四。始出主隆教。遷寶陀。次中竺。至正丁亥。遷徑山。順帝錫師慧性文敏宏覺普濟禪師號。僧問。祖意教意。是同是別。師曰。破畚箕禿苕帚。僧禮拜曰。謝師指示。師曰。昨夜三更失卻牛。天明起來失卻火。
問。如何是佛。師曰。秤錘蘸酢。曰如何是向上事。師曰。仰面不見天。曰記得僧問雲門。如何是佛。門曰。乾屎橛。又作么生。師曰。雲門不是好心。曰乾屎橛與秤錘。蘸酢相去多少。師曰。鑊湯無冷處。僧擬進語。師便喝。
上堂。將十方世界。安向諸人眼睫上。絲毫不動。把四大海水。傾向諸人腳跟底。涓滴不流。會醫還少病。知分不多愁。
上堂。舉大愚示眾。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。師曰。宗師為人。如蠱毒之家。置毒于飲食中。未嘗不欲斷人命根。雖然。是冤對者。能有幾人。
【現代漢語翻譯】 現代漢語譯本： 化應氏子，在金峨寺受業並得度。適逢竺西坦主法師在天童寺，便前去依止。擔任內記的職務。後來離開去了福建，又回到浙江。當時元叟法師住在靈隱寺，他便前去參拜謁見。一天入室請教，請元叟法師開示黃龍慧南禪師見慈明楚圓禪師的因緣。元叟法師詰問道：『就像趙州從諗禪師說的，臺山婆子，被我勘破。慈明楚圓禪師笑著說：『這是罵人嗎？』你說說，這兩位老禪師的用意，是相同還是不同？』他回答說：『一對無孔鐵錘。』元叟法師說：『黃龍慧南禪師直接開悟而去，又該如何？』他回答說：『也是病眼見空華。』元叟法師說：『不是，不是。』他正要進一步說話，元叟法師便喝止了他，他當下廓然大悟。五十四歲時，開始主持隆教寺。后遷至寶陀寺，再到中竺寺。至正丁亥年（1347年），遷至徑山寺。順帝賜予他『慧性文敏宏覺普濟禪師』的稱號。有僧人問：『祖意（禪宗的宗旨）和教意（佛教的教義），是相同還是不同？』他回答說：『破畚箕禿苕帚。』僧人禮拜說：『感謝師父指示。』他回答說：『昨夜三更失卻牛，天明起來失卻火。』
問：『如何是佛？』他回答說：『秤錘蘸醋。』問：『如何是向上事？』他回答說：『仰面不見天。』問：『記得有僧人問雲門文偃禪師，如何是佛？雲門文偃禪師回答說：『乾屎橛。』（糞便做的棍子）又該怎麼理解？』他回答說：『雲門文偃禪師不是好心。』問：『乾屎橛與秤錘蘸醋相去多少？』他回答說：『鑊湯無冷處。』僧人正要進一步說話，他便喝止了他。
上堂說法時說：『將十方世界，安放在諸位眼睫上，一絲一毫也不動。把四大海水，傾倒在諸位腳跟底下，一滴也不流。會醫治病的人還少生病，知道安分的人不多憂愁。』
上堂說法時說：引用大愚禪師開示大眾的話：『大家相聚吃莖齏（醃菜），若喚作一莖齏（醃菜），入地獄如箭射。』他評論說：『宗師教導人，就像蠱毒之家，在飲食中下毒，無時無刻不想斷人命根。雖然如此，是冤家對頭的人，又能有幾人呢？』
【English Translation】 English version: Disciple of the Hua Ying family. He received instruction at Jin'e Temple and was ordained. He met the abbot of Zhuxi, Tan, at Tiantong Temple and went to rely on him, serving as the internal secretary. Later, he left for Fujian and returned to Zhejiang. At that time, Yuan Sou was residing at Lingyin Temple, and he went to pay his respects. One day, he entered the room to request instruction, asking Yuan Sou to elucidate the cause and condition of Huanglong Huinan (Huanglong Huinan, 1002-1069) meeting Ciming Chuyuan (Ciming Chuyuan, 986-1039). Yuan Sou questioned him, saying, 'Just like Zhao Zhou (Zhao Zhou, 778-897) said, 'The old woman of Mount Tai, I have seen through her.' Ciming Chuyuan smiled and said, 'Is that a scolding?' Tell me, are the intentions of these two old masters the same or different?' He replied, 'A pair of iron hammers without holes.' Yuan Sou said, 'Huanglong directly attained enlightenment and left, so what then?' He replied, 'It is also like diseased eyes seeing empty flowers.' Yuan Sou said, 'No, no.' As he was about to speak further, Yuan Sou shouted at him, and he immediately experienced a great awakening. At the age of fifty-four, he began to preside over Longjiao Temple. Later, he moved to Baotuo Temple, and then to Zhongzhu Temple. In the Dinghai year of the Zhizheng era (1347), he moved to Jingshan Temple. Emperor Shun bestowed upon him the title of 'Zen Master Huixing Wenmin Hongjue Puji'. A monk asked, 'Are the ancestral intention (the essence of Zen) and the doctrinal intention (the teachings of Buddhism) the same or different?' He replied, 'Broken dustpan, bald broom.' The monk bowed and said, 'Thank you, Master, for the instruction.' He replied, 'Last night at the third watch, I lost the ox; at daybreak, I got up and lost the fire.'
Asked, 'What is Buddha?' He replied, 'A steelyard weight dipped in vinegar.' Asked, 'What is the matter of upward striving?' He replied, 'Looking up, one does not see the sky.' Asked, 'I remember a monk asked Yunmen Wenyan (Yunmen Wenyan, 864-949), 'What is Buddha?' Yunmen Wenyan replied, 'A dried dung stick.' What does that mean?' He replied, 'Yunmen Wenyan did not have good intentions.' Asked, 'How far apart are a dried dung stick and a steelyard weight dipped in vinegar?' He replied, 'There is no cold place in the cauldron of boiling water.' As the monk was about to speak further, he shouted at him.
When ascending the hall to preach, he said, 'Placing the ten directions of the world on the eyelashes of everyone, without the slightest movement. Pouring the four great seas beneath the heels of everyone, without a single drop flowing. Those who are skilled at healing get sick less often; those who know contentment have little sorrow.'
When ascending the hall to preach, he said, quoting the words of Dayu (unknown) instructing the assembly: 'Everyone gathers together to eat pickled vegetables; if you call it pickled vegetables, you will fall into hell like an arrow.' He commented, 'A Zen master teaching people is like a family that uses poison, placing poison in the food and drink, always wanting to sever people's life roots. Although that is so, how many people are truly enemies?'
中竺用貞良謂。師嘗闡化是山。請歸了幻庵。至正戊戌。將遷寂。遺書囑丞相外護。復書偈曰。生死純真。太虛充滿。七十九年。搖籃繩斷。擲筆而逝。茶毗。舌根數珠皆不壞。舍利無數。徑山隆教寶陀三處。分而塔焉。世壽七十九。僧臘五十五。有四會語錄暨外集。行世。
臺州府天臺國清夢堂曇噩禪師
慈溪王氏子。祖父皆名宦。母周。師幼有遠志。稍長博通經史。藻思浚發。年二十三。白母出家。訪道吳楚。渡江。從雪庭傳於長蘆。遂剃染受具昭慶。教相諸宗。靡不研究。及雪庭遷靈隱。師往依侍。逾年。雪庭寂。元叟由中竺來補其席。一見吻契。即命掌內記。至元己卯。出世慶元之保聖。遷慈之開壽。臺之國清。最後住象山之瑞龍。
上堂。豎拂子曰。只者個。在溈仰則父慈子孝。用劍刃事。施陷虎機。在臨濟則大機大用。卷舒擒縱。殺活自由。在曹洞則家風綿密。金針玉線。明投暗合。在雲門則孤危聳峻。格外提持。言前定奪。在法眼則箭鋒相拄。心空法了。情盡見除。五家提唱。雖則金聲玉振。邁古超今。然而總是門庭施設。直截一句。不曾道著。且道。作么生是直截一句。高聲曰。看腳下。
上堂。一二三四五六七。七六五四三二一。黃河九曲出崑崙。摩訶般若波羅蜜。
【現代漢語翻譯】 現代漢語譯本： 中竺用貞良說，該禪師曾經在是山弘揚佛法，（人們）請他回到了幻庵。至正戊戌年（1358年），將要圓寂時，留下書信囑託丞相護持。又寫下偈語說：『生死純真，太虛充滿，七十九年，搖籃繩斷。』寫完便擲筆去世。火化后，舌根和念珠都沒有損壞，舍利無數。徑山隆教寺、寶陀寺三處，分別建塔供奉舍利。世壽七十九歲，僧臘五十五年。有《四會語錄》以及外集流傳於世。
臺州府天臺國清寺夢堂曇噩禪師
是慈溪王氏的兒子，祖父都是有名望的官員，母親姓周。禪師從小就有遠大的志向，長大后博覽經史，文思敏捷。二十三歲時，稟告母親出家，尋訪佛道于吳楚之地，渡江后，在長蘆寺跟隨雪庭禪師學習，於是剃度受戒于昭慶寺。對於佛教的教相諸宗，沒有不研究的。等到雪庭禪師遷往靈隱寺，禪師前往依侍。過了一年，雪庭禪師圓寂。元叟禪師從中竺寺來接替他的位置，一見如故，便命曇噩禪師掌管內記。至元己卯年（1279年），出任慶元府保聖寺住持，后又遷往慈溪開壽寺、臺州國清寺，最後住在象山瑞龍寺。
上堂說法，豎起拂塵說：『就這個（拂塵）。在溈仰宗，則是父慈子孝，用劍刃之事，設定陷虎之機；在臨濟宗，則是大機大用，卷舒擒縱，殺活自由；在曹洞宗，則是家風綿密，金針玉線，明投暗合；在雲門宗，則是孤危聳峻，格外提持，言前定奪；在法眼宗，則是箭鋒相拄，心空法了，情盡見除。』五家宗派的提倡，雖然金聲玉振，超越古今，然而總是門庭的設施，直截了當的一句，不曾道著。且說，怎麼是直截了當的一句？高聲說：『看腳下！』
上堂說法，『一二三四五六七，七六五四三二一，黃河九曲出崑崙，摩訶般若波羅蜜（偉大的智慧到達彼岸）。』
【English Translation】 English version: Zhongzhu Yong Zhenliang said that the Chan master once propagated Buddhism at Shi Mountain and (people) invited him back to Liaohuan Hermitage. In the year of Wuxu during the Zhizheng reign (1358), when he was about to pass away, he left a letter entrusting the Prime Minister to protect (the Dharma). He also wrote a verse saying: 'Birth and death are pure and true, the great void is filled, seventy-nine years, the cradle rope is broken.' After finishing writing, he threw down the pen and passed away. After cremation, the root of his tongue and the rosary were not damaged, and there were countless sharira (relics). The sharira were enshrined in pagodas at Jingshan Longjiao Temple, Putuo Temple, and three other places. He lived to the age of seventy-nine, with fifty-five years as a monk. There is the 'Sihui Sayings' and its supplementary collection circulating in the world.
Chan Master Tan'e of Mengtang, Guoqing Temple, Tiantai, Taizhou Prefecture
He was the son of the Wang family of Cixi. His grandfather and father were both famous officials, and his mother's surname was Zhou. The Chan master had great aspirations from a young age. As he grew older, he extensively studied the classics and history, and his literary talent flourished. At the age of twenty-three, he informed his mother of his intention to leave home and become a monk, and he sought the Dharma in the lands of Wu and Chu. After crossing the river, he studied with Chan Master Xueting at Changlu Temple, and then he was tonsured and received the precepts at Zhaoqing Temple. He studied all the schools of Buddhist teachings. When Chan Master Xueting moved to Lingyin Temple, the Chan master went to serve him. After a year, Chan Master Xueting passed away. Chan Master Yuansou came from Zhongzhu Temple to take his place. They immediately became close friends, and he appointed Tan'e Chan master to manage the internal records. In the year of Jimao during the Zhiyuan reign (1279), he became the abbot of Baosheng Temple in Qingyuan Prefecture, and later moved to Kaishou Temple in Cixi, Guoqing Temple in Taizhou, and finally lived in Ruilong Temple in Xiangshan.
Ascending the Dharma hall, he raised the whisk and said: 'Just this (whisk). In the Weiyang school, it is the kindness of the father and the filial piety of the son, using the matter of the sword's edge, setting up the trap for tigers; in the Linji school, it is great function and great use, contraction and expansion, seizing and releasing, freedom of killing and life; in the Caodong school, it is the close-knit family style, golden needles and jade threads, clear and dark agreement; in the Yunmen school, it is solitary danger and towering height, extraordinary upholding, decisive judgment before words; in the Fayan school, it is the arrowheads facing each other, the mind empty and the Dharma understood, emotions exhausted and seeing eliminated.' The advocacy of the five schools, although the sound of gold and jade resonates, surpassing the past and present, is always the establishment of the family, the direct sentence, has not been spoken. Then tell me, what is the direct sentence? He said loudly: 'Look under your feet!'
Ascending the Dharma hall, 'One two three four five six seven, seven six five four three two one, the Yellow River has nine bends and comes out of Kunlun, Maha Prajna Paramita (great wisdom reaching the other shore).'
嘗誡諸徒曰。研究空宗。當外形骸忘寢食。以消累劫宿習。然後心地光明耳。自是。日惟一食。終夜凝坐達旦。洪武庚戌。徴江南有道僧。館于天界。師居首。奏對罷。上憫師老。賜令還山。癸丑二月甲申。無疾忽戒浴易衣。集眾說偈曰。吾有一物。無背無面。要得分明。涅槃后看。言畢。危坐而逝。世壽八十有九。門人智巖等。茶毗。以骨石塔於國清。
嘉興府天寧楚石梵琦禪師
明州象山朱氏子。元貞丙申六月丁巳。母夢日墜懷而生。方襁褓。有神僧摩師頂曰。此兒佛日也。他日當振揚佛法。燭照昏衢。因以曇曜字之。早失怙恃。九歲。入永祚寺受業。十六受具戒。族祖晉翁洵。自崇恩遷道場。師依之為侍者。繼典藏鑰。一日閱楞嚴。至緣見因明暗成無見不明自發則諸暗相永不能昏處。有省。歷覽群籍。恍如宿契。時元叟唱道雙徑。師往參之。問如何是言發非聲。色前不物。叟遽曰。言發非聲。色前不物。速道速道。師擬進語。叟震威一喝。師錯愕而退。會英宗召高衲。金書大藏。師應詔入京。一夕睡起。聞綵樓鼓聲。豁然大悟。拊幾笑曰。徑山敗缺處。為我識破了也。因成偈曰。崇天門外鼓騰騰。驀劄虛空就地崩。拾得紅爐一點雪。卻是黃河六月冰。后歸徑山。叟迎笑曰。西來密意。喜子已
【現代漢語翻譯】 現代漢語譯本 曾告誡眾弟子說：『研究空宗，應當忘卻形體，廢寢忘食，以此來消除累世的習氣，然後心地才能光明。』自此以後，（梵琦禪師）每日只吃一頓飯，整夜端坐到天亮。洪武庚戌年（1370年），朝廷徵召江南有道的僧人，安置在天界寺，禪師位列首位。奏對完畢，皇上憐憫禪師年老，賜令他返回山中。洪武癸丑年（1373年）二月甲申日，禪師無病忽然要求沐浴更衣，召集眾人說偈語：『我有一物，無背無面，要能分明，涅槃后看。』說完，端坐而逝。世壽八十九歲。門人智巖等，將禪師荼毗（火化），以骨灰建塔於國清寺。
嘉興府天寧寺楚石梵琦禪師
明州象山朱氏之子。元貞丙申年（1296年）六月丁巳日，母親夢見太陽墜入懷中而生下他。還在襁褓中時，有位神僧摩著禪師的頭頂說：『這孩子是佛日啊，將來必定能弘揚佛法，照亮昏暗的道路。』因此用曇曜作為他的字。早年喪失父母。九歲時，進入永祚寺接受教育。十六歲受具足戒。族祖晉翁洵，從崇恩寺遷到道場寺，禪師依附他作為侍者，後來掌管藏經的鑰匙。一天閱讀《楞嚴經》，讀到『緣見因明暗成無見不明自發則諸暗相永不能昏』之處，有所領悟。廣泛閱讀各種書籍，感覺好像前世就已熟悉。當時元叟行端禪師在雙徑山弘揚佛法，禪師前去參拜他，問道：『如何是言發非聲，色前不物？』元叟禪師立刻說：『言發非聲，色前不物，快說快說！』禪師想要說話，元叟禪師大喝一聲，禪師錯愕而退。適逢英宗皇帝召集高僧，用金字書寫大藏經，禪師應詔入京。一天晚上睡醒后，聽到綵樓的鼓聲，豁然大悟，拍著桌子笑著說：『徑山元叟禪師的破綻，被我識破了！』因此作偈語說：『崇天門外鼓聲騰騰，忽然將虛空擊碎，落到地上崩裂。拾起紅爐中的一點雪，卻是黃河六月的冰。』後來回到徑山，元叟禪師笑著迎接他說：『西來密意，可喜你已經知道了。』
【English Translation】 English version He once admonished his disciples, saying: 'When studying the emptiness doctrine, one should forget about physical form and neglect sleep and meals in order to eliminate the accumulated habits of countless kalpas. Only then will the mind become bright.' From then on, (Chan Master Fanqi) ate only one meal a day and sat in meditation all night until dawn. In the Gengxu year of the Hongwu reign (1370), the court summoned virtuous monks from Jiangnan and housed them in Tianjie Temple. The Master was ranked first. After the audience with the emperor, the emperor, pitying the Master's old age, granted him permission to return to the mountains. On the Jia Shen day of the second month of the Gui Chou year (1373), the Master suddenly requested to bathe and change clothes without any illness. He gathered the assembly and recited a verse: 'I have a thing, without back or face, to be clearly understood, look after Nirvana.' After saying this, he passed away while sitting upright. He lived to the age of eighty-nine. His disciples, Zhiyan and others, cremated the Master and built a stupa with his bones and ashes at Guoqing Temple.
Chan Master Chushi Fanqi of Tianning Temple in Jiaxing Prefecture
He was the son of the Zhu family of Xiangshan, Mingzhou. On the Ding Si day of the sixth month of the Bing Shen year of the Yuanzhen reign (1296), his mother dreamed of the sun falling into her womb and gave birth to him. While still in swaddling clothes, a divine monk stroked the Master's head and said, 'This child is the sun of Buddhism. In the future, he will surely promote the Dharma and illuminate the dark paths.' Therefore, he was given the courtesy name Tanyao. He lost his parents early in life. At the age of nine, he entered Yongzuo Temple to receive education. At the age of sixteen, he received the full precepts. His clan ancestor, Jin Wengxun, moved from Chongen Temple to Daochang Temple. The Master served him as an attendant and later managed the keys to the scripture collection. One day, while reading the Shurangama Sutra, he came to the passage 'The arising of seeing is due to brightness and darkness, resulting in non-seeing. If non-brightness arises spontaneously, then all dark appearances can never obscure it,' and had an awakening. He extensively read various books, feeling as if he had been familiar with them in a previous life. At that time, Yuan Sou Xingduan Chan Master was propagating the Dharma at Shuangjing Mountain. The Master went to pay homage to him and asked, 'What is it that words are uttered without sound, and form is before things?' Yuan Sou Chan Master immediately said, 'Words are uttered without sound, and form is before things, speak quickly, speak quickly!' As the Master was about to speak, Yuan Sou Chan Master shouted loudly, and the Master retreated in astonishment. Coincidentally, Emperor Yingzong summoned eminent monks to write the Great Treasury of Scriptures in gold letters. The Master responded to the summons and went to the capital. One night, after waking up from sleep, he heard the sound of drums from the colored pavilion and suddenly realized the truth. He slapped the table and laughed, saying, 'The flaw of Yuan Sou Chan Master of Jing Mountain has been seen through by me!' Therefore, he composed a verse saying, 'Outside Chongtian Gate, the drum sounds loudly, suddenly shattering the void and collapsing to the ground. Picking up a snowflake from the red furnace, it is actually the ice of the Yellow River in June.' Later, he returned to Jing Mountain, and Yuan Sou Chan Master greeted him with a smile, saying, 'The secret meaning from the West, it is gratifying that you already know it.'
得之矣。處以第二座。泰定中。出世海鹽福臻。天曆戊辰。遷天寧。至元乙亥。遷杭報國。
上堂。僧問。不愁念起。惟恐覺遲。如何是覺。師曰。牛角馬角。曰如何是念。師曰。四五二十也不識。
問。一大藏教。是個切腳。未審切個甚麼字。師曰。切個不字。曰只如不字。又切個甚麼字。師曰。莫錯舉似人。曰謝師指示。師曰。石羊頭子向東看。
問。佛祖因緣即不問。君臣慶會事如何。師曰。瑞草生嘉運。靈花結早春。曰如何是君。師曰。莫觸龍顏。曰如何是臣。師曰。量材補職。曰如何是臣向君。師曰。赤心片片。曰如何是君視臣。師曰。如月入水。曰如何是君臣道合。師曰俱。
問。晷運推移。日南長至。阿那個是常住法。師曰。冬不寒臘后看。曰教學人如何履踐。師曰。獨木橋子。
問。西天以蠟人為驗。未審此間以何為驗。師曰。驗甚麼碗。曰和尚豈無方便。師曰。鷂子過新羅。
問。一年將盡夜。萬里未歸人。還許歸去也無。師曰。十里長亭。五里短亭。曰與么則不歸去也。師曰。直須歸去。曰作么生是到家一句。師曰。天寒日短。兩人共一碗。 問。日從東上。月向西沒。作么生是不遷義。師曰。柳絮隨風。自西自東。曰年年是好年。日日是好日。師曰。瞎
【現代漢語翻譯】 現代漢語譯本 得到了（第二座）。泰定年間（1324-1328）。在海鹽福臻寺出世。天曆戊辰年（1328），遷往天寧寺。至元乙亥年（1335），遷往杭州報國寺。
上堂說法。僧人問：『不愁念頭生起，只怕覺悟太遲。什麼是覺悟？』 師父說：『牛角和馬角。』 僧人問：『什麼是念頭？』 師父說：『四五二十也不認識。』
問：『《一大藏教》（佛教經典總彙）是個「切腳」，不知道切的是什麼字？』 師父說：『切個「不」字。』 問：『如果說切的是「不」字，那麼「不」字又切的是什麼字？』 師父說：『不要隨便告訴別人。』 問：『謝謝師父指示。』 師父說：『石羊的頭朝著東方看。』
問：『佛祖的因緣暫且不問，君臣相慶的事情如何？』 師父說：『吉祥的草生長在美好的時代，靈異的花在早春開放。』 問：『什麼是君？』 師父說：『不要冒犯龍顏。』 問：『什麼是臣？』 師父說：『量才錄用。』 問：『什麼是臣對君？』 師父說：『一片赤誠之心。』 問：『什麼是君看待臣？』 師父說：『如同月亮映在水中。』 問：『什麼是君臣道義相合？』 師父說：『俱備。』
問：『時光流逝，到了冬至日南至長。哪個是常住不變的法？』 師父說：『冬天不冷，要到臘月之後才能看出來。』 問：『教導學人如何實踐？』 師父說：『獨木橋。』
問：『西天用蠟人來驗證，不知道這裡用什麼來驗證？』 師父說：『驗證什麼碗？』 問：『和尚難道沒有方便之法嗎？』 師父說：『鷂子飛過新羅。』
問：『一年將盡的夜晚，離家萬里未歸的人，還允許回去嗎？』 師父說：『十里長亭，五里短亭。』 問：『這麼說就是不回去了？』 師父說：『必須回去。』 問：『怎麼說是到家的一句話？』 師父說：『天寒日短，兩人共用一碗。』 問：『太陽從東邊升起，月亮向西邊落下，怎麼是不變的真義？』 師父說：『柳絮隨風飄蕩，自己向西向東。』 問：『年年是好年，日日是好日。』 師父說：『瞎說。』
【English Translation】 English version He obtained it (the second seat). During the Taiding period (1324-1328). He emerged into the world at Fu Zhen Temple in Haiyan. In the year of Wuchen during the Tianli period (1328), he moved to Tianning Temple. In the year of Yihai during the Zhiyuan period (1335), he moved to Baoguo Temple in Hangzhou.
Ascending the hall for a Dharma talk, a monk asked, 'I am not worried about thoughts arising, but only fear that awakening is too late. What is awakening?' The Master said, 'Ox horns and horse horns.' The monk asked, 'What is a thought?' The Master said, 'Not even knowing that four times five is twenty.'
Asked, 'The entire Tripitaka (a collection of Buddhist scriptures) is a 'cut foot' (a type of Chinese character analysis), I wonder what character it cuts?' The Master said, 'It cuts the character 'no'.' Asked, 'If it cuts the character 'no', then what character does 'no' cut?' The Master said, 'Don't carelessly tell others.' Asked, 'Thank you, Master, for the instruction.' The Master said, 'A stone sheep's head looks towards the east.'
Asked, 'I won't ask about the causes and conditions of the Buddhas and Patriarchs, but how is the joyful meeting between the ruler and his ministers?' The Master said, 'Auspicious grass grows in a prosperous era, and spiritual flowers bloom in early spring.' Asked, 'What is the ruler?' The Master said, 'Do not offend the dragon's countenance.' Asked, 'What is the minister?' The Master said, 'Appoint based on talent.' Asked, 'What is the minister towards the ruler?' The Master said, 'A completely sincere heart.' Asked, 'What is the ruler's view of the minister?' The Master said, 'Like the moon reflected in water.' Asked, 'What is the harmony between ruler and minister?' The Master said, 'Both are complete.'
Asked, 'Time passes, and the winter solstice arrives with the sun at its southernmost point. Which is the constant and unchanging Dharma?' The Master said, 'If winter isn't cold, you'll see after the twelfth lunar month.' Asked, 'How should students practice this?' The Master said, 'A single-plank bridge.'
Asked, 'The Western Lands (India) use wax figures for verification, I wonder what is used for verification here?' The Master said, 'Verify what bowl?' Asked, 'Does the monk not have a convenient method?' The Master said, 'A hawk flies over Silla (ancient Korean kingdom).'
Asked, 'On this night when the year is about to end, a person who is ten thousand miles from home has not returned. Is it permissible to return?' The Master said, 'A ten-mile long pavilion, a five-mile short pavilion.' Asked, 'So, does that mean not returning?' The Master said, 'You must return.' Asked, 'What is the phrase for arriving home?' The Master said, 'The weather is cold and the days are short, two people share one bowl.' Asked, 'The sun rises from the east, and the moon sets in the west, how is that the meaning of non-change?' The Master said, 'Willow catkins follow the wind, going east and west on their own.' Asked, 'Every year is a good year, every day is a good day.' The Master said, 'Nonsense.'
老婆吹火。
問。護明大士。未降王宮。釋迦老子。在甚麼處。師曰。眨上眉毛。曰謝師答話。師曰。恰值拄杖不在。
問。盡大地是個佛身。向甚麼處。安居禁足。師曰。錦上鋪華又一重。曰竹密不妨流水過。山高豈礙白雲飛。師曰。隨語生解漢。
問。如何是先照後用。師曰。劈開華岳連天色。放出黃河到海聲。曰如何是先用后照。師曰。劍為不平離寶匣。藥因救病出金瓶。曰如何是照用同時。師曰。定光金地遙招手。智者江陵暗點頭。曰如何是照用不同時。師曰。三月懶游華下路。一家愁閉雨中門。僧禮拜。師曰。更問一轉豈不好。
問。大悲菩薩。用許多手眼作甚麼。師曰。春風不裹頭。
修佛殿次。師問掌事僧。者殿是甚麼。年中蓋造。僧摑露柱曰。何不祗對和尚。師曰。克繇叵耐。倒來者里捋虎鬚。三十棒。一棒也不恕。曰容某甲伸說。便禮拜。師曰。且放過一著。
芟草次。僧問。有根草。任和尚芟。無根草。作么生芟。師鋤地一下。僧便放身倒。師曰。諸方火葬。我者里活埋。僧起走。師呵呵大笑。
上堂。未離兜率。已降皇宮。未出母胎。度人已畢。三世諸佛。歷代祖師。天下老和尚。說心說性。舉古舉今。總是無風匝匝之波。實情好與二十拄杖。新
【現代漢語翻譯】 現代漢語譯本 老婆吹火。
問：護明大士（Bodhisattva護明）未降生王宮時，釋迦老子（Sakyamuni Buddha釋迦牟尼佛）在什麼地方？ 師父說：在眨動的眉毛上。 僧人說：感謝師父的回答。 師父說：恰好拄杖不在身邊。
問：整個大地都是佛身，在什麼地方安居修行？ 師父說：錦上添花又加一層。 僧人說：竹子茂密不妨礙流水通過，山高又怎麼會阻礙白雲飛翔？ 師父說：這是隨口生解的人。
問：什麼是先照後用？ 師父說：劈開華山（Mount Hua）顯露出連線天地的顏色，放出黃河（Yellow River）奔騰入海的聲音。 僧人問：什麼是先用后照？ 師父說：劍因為世道不平而離開寶匣，藥因為救治疾病而從金瓶中取出。 僧人問：什麼是照用同時？ 師父說：定光佛（Dipankara Buddha）在金地遙遙招手，智者大師（Zhiyi）在江陵暗自點頭。 僧人問：什麼是照用不同時？ 師父說：三月里懶得遊覽華山腳下的路，一家人愁悶地關閉在下雨的門中。 僧人禮拜。 師父說：再問一轉豈不是更好？
問：大悲菩薩（Avalokitesvara Bodhisattva）用這麼多手眼做什麼？ 師父說：春風不包頭。
正在修建佛殿時，師父問掌事僧：這座殿是什麼時候蓋的？ 僧人打了露柱一下說：為什麼不回答和尚？ 師父說：實在可恨，竟然到這裡來捋虎鬚，打三十棒，一棒也不寬恕。 僧人說：容許我申辯。 便禮拜。 師父說：暫且放過這一次。
正在割草時，僧人問：有根的草，任憑和尚您割，沒有根的草，怎麼割？ 師父用鋤頭鋤了一下地。 僧人便倒在地上。 師父說：其他地方是火葬，我這裡是活埋。 僧人起身跑開。 師父呵呵大笑。
上堂說法：沒有離開兜率天（Tushita Heaven），就已經降生皇宮；沒有離開母胎，度人就已經完畢。三世諸佛（Buddhas of Three Times），歷代祖師，天下的老和尚，說心說性，舉古舉今，總是無風時產生的波浪，實在應該打二十拄杖。 新
【English Translation】 English version Wife fanning the fire.
Question: When Great Bodhisattva Hu Ming (Bodhisattva Hu Ming) had not yet descended to the royal palace, where was Sakyamuni Buddha (Sakyamuni Buddha) ? The master said: On the blinking eyebrows. The monk said: Thank you, master, for the answer. The master said: It just so happens that the staff is not here.
Question: The entire great earth is the body of the Buddha. Where does it reside and practice? The master said: Adding another layer of brocade upon flowers. The monk said: Dense bamboo does not hinder the flowing water; high mountains do not obstruct the flying white clouds. The master said: A person who interprets based on words.
Question: What is 'first illumination, then application'? The master said: Splitting Mount Hua (Mount Hua) reveals the color connecting heaven and earth, releasing the Yellow River (Yellow River) to the sound of the sea. The monk asked: What is 'first application, then illumination'? The master said: The sword leaves the treasure box for the sake of injustice; the medicine comes out of the golden bottle to save the sick. The monk asked: What is 'illumination and application at the same time'? The master said: Dipankara Buddha (Dipankara Buddha) remotely beckons in the golden land; Zhiyi (Zhiyi) secretly nods in Jiangling. The monk asked: What is 'illumination and application not at the same time'? The master said: In the third month, I am too lazy to travel the road under Mount Hua; the family is sadly closed in the rainy door. The monk prostrates. The master said: Wouldn't it be better to ask again?
Question: What does Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva) do with so many hands and eyes? The master said: The spring breeze does not wrap the head.
While building the Buddha hall, the master asked the managing monk: What year was this hall built? The monk slapped the exposed pillar and said: Why don't you answer the monk? The master said: It is really hateful to come here and stroke the tiger's whiskers. Thirty blows, not one will be spared. The monk said: Allow me to explain. Then prostrated. The master said: Let it go this time.
While weeding, the monk asked: The grass with roots, let the monk weed it. What about the grass without roots? The master hoed the ground once. The monk fell to the ground. The master said: Other places are cremated, but here I bury alive. The monk got up and ran away. The master laughed heartily.
Ascending the hall to preach: Without leaving Tushita Heaven (Tushita Heaven), he had already descended to the royal palace; without leaving the womb, he had already finished saving people. The Buddhas of Three Times, the ancestral masters of all generations, the old monks of the world, speaking of mind and nature, citing the past and the present, are always waves generated without wind, and should really be beaten with twenty staffs. New
福臻。今日不是盡法無民。打頭不遇作家。到底翻成骨董。若相委悉。拈卻炙脂帽子。脫卻鶻臭布衫。其或未然。明朝後日。大有事在。
上堂。巖頭道。須是一一從自己胸中流出。與我蓋天蓋地去。恁么道。被他掘窖深埋了也。茫茫宇宙人無數。那個男兒是丈夫。男兒丈夫。相去多少。待你出窖來。卻向你道。
上堂。彌勒真彌勒。分身千百億。時時示時人。時人自不識。拈拄杖曰。衝開碧落松千尺。截斷紅塵水一溪。
上堂。米里有蟲。麥里有面。廚庫僧堂。山門佛殿。盞子撲落地。楪子成七片。
上堂。若論生佛未具以前。一段大事。只在諸人腳跟下。動便踏著。只是不知起處。你道。從甚麼處起。掀翻四大海。踢倒五須彌。正覓起處不得。豈不見。東山演祖道。山僧昨夜入城。見一棚傀儡。不免近前看。或見端嚴奇特。或見醜陋不堪。動轉行坐。青黃赤白。一一見了。仔細看來。元來青布幕里有人。山僧忍俊不禁。乃問。長史高姓。他道。老和尚看便了。問甚麼姓。師曰。誰家別館池塘里。一對鴛鴦畫不成。
上堂。眉毛雖長不礙眼。鼻孔雖高不礙面。諸佛雖悟無二心。眾生雖迷無二見。見不見。倒騎牛兮入佛殿。
上堂。兔角不用無。牛角不用有。兩兩不成雙。三三
【現代漢語翻譯】 現代漢語譯本： 福臻（人名）。今天不是全部廢除佛法而沒有民眾的時候。一開始就不遇到真正的行家。最終都變成了古董。如果想要詳細瞭解，就丟掉烤肉的帽子，脫掉沾滿鳥腥味的粗布衣服。如果還不能理解，那麼明天后天，還有重要的事情在等著你。
上堂說法。巖頭（禪師名）說：『必須一一從自己的胸中流出，與我蓋天蓋地而去。』如果這樣說，就被他挖地窖深深埋起來了。茫茫宇宙人無數，哪個男兒是真正的丈夫？男兒和丈夫，相差多少？等你從地窖里出來，再告訴你。
上堂說法。彌勒（未來佛名）真彌勒，分身千百億。時時向世人顯現，世人自己卻不認識。拿起拄杖說：『衝開碧落松千尺，截斷紅塵水一溪。』
上堂說法。米里有蟲，麥里有面。廚房、倉庫、僧堂、山門、佛殿。盞子掉在地上，碟子碎成七片。
上堂說法。如果說在生佛（眾生和佛）尚未形成之前，有一段大事，就在各位的腳下。一動就踩到，只是不知道從哪裡開始。你問，從什麼地方開始？掀翻四大海，踢倒五須彌（佛教中的山名）。正在尋找開始的地方卻找不到。難道沒聽說過，東山演祖（禪師名）說：『山僧昨夜進城，看見一個戲臺。忍不住走近前去看。有的端莊奇特，有的醜陋不堪。動作、行走、坐臥，青色、黃色、紅色、白色，一一都看到了。仔細看來，原來是青布幕里有人在操縱。山僧忍不住笑了出來，於是問：長史（官名）貴姓？』他回答說：『老和尚看看戲就行了，問什麼姓？』師父說：『誰家別館池塘里，一對鴛鴦畫不成。』
上堂說法。眉毛雖然長，不妨礙眼睛。鼻孔雖然高，不妨礙面容。諸佛雖然覺悟，沒有二心。眾生雖然迷惑，沒有二見。見與不見，倒騎牛進入佛殿。
上堂說法。兔角不用沒有，牛角不用有。兩兩不成雙，三三...
【English Translation】 English version: Fu Zhen (name). Today is not a time when the Dharma is completely abolished and there are no people. From the beginning, one does not encounter a true master. In the end, everything turns into antiques. If you want to know the details, discard the roasted fat hat and take off the coarse cloth shirt that smells of birds. If you still don't understand, then tomorrow or the day after tomorrow, there are important things waiting for you.
Ascending the hall to preach. Yantou (Zen master's name) said: 'It must flow out from your own chest, covering the sky and the earth with me.' If you say that, you will be buried deep in the cellar he dug. In the vast universe, there are countless people, which man is a true husband? How much difference is there between a man and a husband? When you come out of the cellar, I will tell you.
Ascending the hall to preach. Maitreya (the future Buddha's name), the true Maitreya, manifests hundreds of thousands of bodies. He constantly reveals himself to the people of the world, but they do not recognize him. Picking up his staff, he said: 'Breaking through the blue sky, a thousand feet of pine trees, cutting off the mortal world, a stream of water.'
Ascending the hall to preach. There are worms in the rice, and flour in the wheat. Kitchen, warehouse, monks' hall, mountain gate, Buddha hall. The cup falls to the ground, and the plate breaks into seven pieces.
Ascending the hall to preach. If we talk about the great matter before the formation of sentient beings and Buddhas, it is right under everyone's feet. You step on it as soon as you move, but you just don't know where it starts. You ask, where does it start? Overturn the four great seas, kick over the five Sumeru (mountains in Buddhism). You can't find the starting point even when you are looking for it. Haven't you heard what Dongshan Yanzu (Zen master's name) said: 'The monk entered the city last night and saw a puppet show. I couldn't help but go closer to watch. Some were dignified and unique, some were ugly and unbearable. Movements, walking, sitting, lying down, blue, yellow, red, white, I saw them all. Looking closely, it turned out that there were people manipulating them behind the blue cloth curtain. The monk couldn't help but laugh and asked: 'Chief Secretary (official title), what is your honorable surname?' He replied: 'Old monk, just watch the show, why ask the surname?' The master said: 'In whose other courtyard pond, a pair of mandarin ducks cannot be painted.'
Ascending the hall to preach. Although the eyebrows are long, they do not obstruct the eyes. Although the nostrils are high, they do not obstruct the face. Although the Buddhas are enlightened, they have no dualistic mind. Although sentient beings are deluded, they have no dualistic views. Seeing or not seeing, riding a bull backwards into the Buddha hall.
Ascending the hall to preach. Rabbit horns don't need to be without, cow horns don't need to be with. Two and two do not make a pair, three and three...
亦非九。夜來空手把鋤頭。天明面南看北斗。
上堂。大樹大皮裹。小樹小皮纏。若不同床睡。焉知被底穿。
上堂。驢事未去。馬事到來。貓兒上露柱。鐵鋸舞三臺。大唐天子呵呵笑。移取眉毛眼上栽。
上堂。舉祖師道。在胎名身。處世名人。在眼曰見。在耳曰聞。在鼻嗅香。在舌談論。在手執捉。在足運奔。遍現俱該法界。收攝在一微塵。識者知是佛性。不識喚作精魂。師曰。書頭教娘勤作息。書尾教娘莫瞌睡。還識娘面㭰么。玉容寂寞淚闌干。梨花一枝春帶雨。喝一喝。
上堂。一道圓光。阿誰無分。貓兒若無分。為甚麼解捉老鼠。若有分。為甚麼做貓兒。千年田八百主。
浴佛上堂。清凈法身。簸土揚塵。圓滿報身。倚富欺貧。千百億化身。弄假像真。三身中。浴那一身。謝三娘秤銀。
上堂。頭上是天。腳下是地。青山是青山。白雲是白雲。你若會得。有馬騎馬。無馬步行。若不會。夜行莫踏白。不是水便是石。
上堂。無手人行拳。無舌人解語。忽若無手人打無舌人。無舌人連忙。道個不必。良久曰。只個不必。天下衲僧跳不出。
上堂。個個抱荊山之璧。人人懷滄海之珠。干旋佛祖樞機。提掇衲僧巴鼻。盡謂。頂門眼正。肘后符靈。殊不知。靈龜
【現代漢語翻譯】 現代漢語譯本 亦非九：也許不是九。夜裡空手拿著鋤頭。天亮時面向南方看著北斗星。
上堂：大樹用大樹皮包裹，小樹用小樹皮纏繞。如果不同床睡覺，怎麼知道被子底下是什麼情況呢？
上堂：驢的事情還沒過去，馬的事情又來了。貓兒爬上露柱，鐵鋸在三臺上舞動。唐朝天子（大唐天子）呵呵地笑，把眉毛移到眼睛上面栽種。
上堂：引用祖師的話說，在胎中叫做身，處世叫做人，在眼睛叫做見，在耳朵叫做聞，在鼻子叫做嗅香，在舌頭叫做談論，在手叫做執捉，在腳叫做運奔。普遍顯現包含整個法界，收攝起來就在一微塵之中。認識的人知道這是佛性（Buddha-nature），不認識的人就叫做精魂。師父說：書的開頭教導女兒勤勞紡織，書的結尾教導女兒不要打瞌睡。還認識你孃的面目嗎？美麗的容顏寂寞，淚水縱橫，就像一枝帶著雨水的梨花。喝！
上堂：一道圓滿的光芒，誰沒有一份呢？貓如果沒有一份，為什麼會捉老鼠？如果有份，為什麼要做貓呢？千年田地換了八百個主人。
浴佛上堂：清凈的法身（Dharmakaya），卻在簸土揚塵；圓滿的報身（Sambhogakaya），卻在倚仗財富欺負貧窮；千百億化身（Nirmanakaya），卻在弄虛作假。三身（Trikaya）之中，要浴哪一身呢？就像謝三娘在秤銀子一樣。
上堂：頭上是天，腳下是地，青山是青山，白雲是白雲。你如果領會了，有馬就騎馬，沒馬就步行。如果不會，夜裡走路不要踩到白色的東西，不是水就是石頭。
上堂：沒有手的人打拳，沒有舌頭的人說話。忽然沒有手的人打沒有舌頭的人，沒有舌頭的人連忙說：不必了。良久說：就這個不必，天下的僧人都跳不出去。
上堂：每個人都抱著荊山的寶玉，人人都懷著滄海的珍珠。運轉佛祖的樞機，提攜僧人的關鍵。都說頂門眼正，肘后符靈，卻不知道靈龜...
English version Perhaps not nine. At night, empty-handed, holding a hoe. At dawn, facing south, looking at the Big Dipper.
Entering the hall: Big trees are wrapped with big bark, small trees are wrapped with small bark. If you don't sleep in the same bed, how can you know what's under the covers?
Entering the hall: The donkey's business hasn't gone away, and the horse's business has arrived. The cat climbs the dew-covered pillar, the iron saw dances on the Three Platforms. The Tang Dynasty (Da Tang) Emperor laughs heartily, transplanting eyebrows onto the eyes.
Entering the hall: Quoting the words of the Patriarch, in the womb it is called the body (身, shen), in the world it is called a person (人, ren), in the eye it is called seeing (見, jian), in the ear it is called hearing (聞, wen), in the nose it is called smelling fragrance (嗅香, xiuxiang), on the tongue it is called talking (談論, tanlun), in the hand it is called grasping (執捉, zhizhuo), in the foot it is called running (運奔, yunben). Universally manifested, it encompasses the entire Dharma Realm, and when contracted, it is within a single mote of dust. Those who recognize it know it is Buddha-nature (佛性, Buddha-nature), those who do not recognize it call it the spirit (精魂, jinghun). The master said: The beginning of the book teaches the daughter to work diligently at spinning, the end of the book teaches the daughter not to doze off. Do you still recognize your mother's face? Her beautiful face is lonely, tears streaming down, like a pear blossom branch in spring with rain. Ha!
Entering the hall: A single round light, who doesn't have a share? If the cat doesn't have a share, why can it catch mice? If it has a share, why is it a cat? A thousand-year-old field has eight hundred owners.
Entering the hall for bathing the Buddha: The pure Dharma body (Dharmakaya), yet winnowing earth and raising dust; the perfect Reward body (Sambhogakaya), yet relying on wealth to bully the poor; the billions of Transformation bodies (Nirmanakaya), yet playing at falsehoods. Among the three bodies (Trikaya), which one should be bathed? Like Madam Xie weighing silver.
Entering the hall: Above is the sky, below is the earth, green mountains are green mountains, white clouds are white clouds. If you understand this, ride a horse if you have one, walk if you don't. If you don't understand, don't step on white things when walking at night, it's either water or stone.
Entering the hall: A person without hands practices boxing, a person without a tongue understands language. Suddenly, if a person without hands hits a person without a tongue, the person without a tongue quickly says: No need. After a long while, he says: Just this 'no need,' and all the monks in the world cannot jump out of it.
Entering the hall: Everyone holds the jade of Mount Jing, everyone carries the pearl of the vast sea. Revolving the pivot of the Buddhas and Patriarchs, lifting up the key points for the monks. Everyone says that the eye on the crown of the head is correct, and the talisman behind the elbow is efficacious, but they don't know that the spiritual turtle...
【English Translation】 English translation line 1 English translation line 2
負圖。自取喪身之兆。出格一句作么生。朝霞不出市。暮霞行千里。
上堂。黃檗手中棒。剜肉作瘡。大愚肋下拳。吃鹽救渴。速則易改。久則難追。選佛若無如是眼。假曉千載亦奚為。喝一喝。
上堂。拈卻缽盂匙箸。吃飯不得。屏卻咽喉唇吻。出氣不得。色身安。法身不可不安。法身色身。是一是二。華須連夜發。莫待曉風吹。
上堂。俱胝豎一個指頭。雪峰輥三個木毬。石鞏張弓架箭。華亭短棹孤舟。鳳山無法可說。不妨坐斷。杭州就中卻有個好處。好在甚麼處。四五百條華柳巷。二三千所管絃樓。
上堂。大事未明。如喪考妣。大事已明。如喪考妣。你道。有成褫。無成褫。常因送客處。憶得別家時。
上堂。聞聲悟道。塞卻你耳根。見色明心。換卻你眼睛。蒲團上端坐。針眼里穿線。西風一陣來。落葉兩三片。
至正甲申。遷禾之本覺。丁亥。帝師錫號佛日普照慧辯禪師。適符昔日神僧之言。后自光孝。退歸天寧。上堂。一毫吞卻山河大地則易。山河大地吞卻一毫則難。也不難也不易。鋪個破席日裡睡。料想上方兜率宮。也無如此日炙背。
筑西齋。為終老計。自號西齋老人。洪武戊申秋九月。詔江南大浮屠十餘人。于蔣山建大法會。命師升座說法。上大悅。
【現代漢語翻譯】 現代漢語譯本： 揹負地圖，是自取喪身的預兆。超脫常規的一句話該怎麼說？『朝霞不出市，暮霞行千里』。 上堂說法。黃檗禪師手中的棒子，是剜肉作瘡。大愚禪師肋下的拳頭，是吃鹽止渴。迅速改正就容易，時間久了就難以追回。選擇佛如果沒有這樣的眼力，即使虛度千年又有什麼用？』喝』一聲。 上堂說法。丟掉缽盂匙箸，就吃不了飯。屏棄咽喉唇吻，就出不了氣。色身（Rupa-kaya，由物質構成的身體）安穩，法身（Dharma-kaya，佛法的化身）不可不安穩。法身和色身，是一還是二？花要連夜開放，不要等到曉風吹拂。 上堂說法。俱胝禪師豎起一個指頭，雪峰禪師滾動三個木球，石鞏禪師張弓搭箭，華亭禪師短棹孤舟。鳳山禪師無法可說，不妨就此打住。杭州這裡卻有個好處，好在什麼地方？四五百條華柳巷，二三千所管絃樓。 上堂說法。大事（生死大事）未明，如同死了父母一般悲痛。大事已明，也如同死了父母一般悲痛。你們說，有成就好呢，還是沒有成就好呢？常常因為送客，才憶起自己離別家鄉的時候。 上堂說法。聞聲悟道，是堵塞你的耳根。見色明心，是換掉你的眼睛。在蒲團上端坐，如同在針眼里穿線。西風一陣吹來，落下兩三片樹葉。 至正甲申年（1344年），遷往禾州的本覺寺。丁亥年（1347年），元朝帝師賜予『佛日普照慧辯禪師』的稱號，恰好應驗了昔日神僧的預言。後來從光孝寺，退隱回到天寧寺。上堂說法。一毫吞掉山河大地容易，山河大地吞掉一毫則難。說不難也不易，鋪個破席在太陽下睡覺，料想上方兜率宮（Tusita Heaven，彌勒菩薩的居所），也沒有如此曬太陽舒服。 修築西齋，作為養老的打算，自號西齋老人。洪武戊申年（1368年）秋九月，明太祖詔令江南十大浮屠（僧侶）在蔣山建造大法會，命令禪師升座說法，皇上非常高興。
【English Translation】 English version: Carrying a map is a sign of courting one's own demise. How to express an unconventional phrase? 'Morning clouds don't leave the city, evening clouds travel a thousand miles.' Entering the hall for Dharma talk. The staff in Huangbo's (Huangbo Xiyun, a famous Chan master of the Tang Dynasty) hand is like cutting flesh to create a wound. The fist under Dayu's (Dayu, another Chan master) ribs is like drinking salt water to quench thirst. Quick correction is easy, but long delay is hard to recover. If there is no such discerning eye in selecting a Buddha, what's the use of falsely understanding for a thousand years? 'Hah!' Entering the hall for Dharma talk. If you discard the bowl, spoon, and chopsticks, you cannot eat. If you block your throat, lips, and mouth, you cannot breathe. If the Rupa-kaya (physical body) is at peace, the Dharma-kaya (Dharma body) must not be uneasy. Are the Dharma-kaya and Rupa-kaya one or two? Flowers must bloom overnight, don't wait for the morning breeze to blow. Entering the hall for Dharma talk. Juzhi (Juzhi Yizhi, a Chan master) raises one finger, Xuefeng (Xuefeng Yicun, a Chan master) rolls three wooden balls, Shigong (Shigong Huizang, a Chan master) draws his bow and aims an arrow, Huating (Huating, place name) rows a short oar in a solitary boat. Fengshan (Fengshan, place name) has no Dharma to speak, might as well stop here. Hangzhou has its own good points, where are they? Four or five hundred willow-lined lanes, two or three thousand music halls. Entering the hall for Dharma talk. If the great matter (the matter of life and death) is not clear, it is like the grief of losing one's parents. If the great matter is clear, it is also like the grief of losing one's parents. What do you say, is it better to have accomplishment or not? Often, when seeing off a guest, one remembers the time of leaving home. Entering the hall for Dharma talk. To awaken to the Dao through sound is to block your ears. To understand the mind through sight is to change your eyes. Sitting upright on the futon is like threading a needle. A gust of west wind comes, and two or three leaves fall. In the year Jia Shen of the Zhizheng era (1344), he moved to Benjue Temple in Hezhou. In the year Ding Hai (1347), the Imperial Preceptor of the Yuan Dynasty bestowed the title 'Buddha Sun Universally Shining Wise and Eloquent Chan Master', which coincided with the prophecy of the divine monk of the past. Later, he retired from Guangxiao Temple and returned to Tianning Temple. Entering the hall for Dharma talk. It is easy for a single hair to swallow mountains and rivers, but it is difficult for mountains and rivers to swallow a single hair. It is neither difficult nor easy. Spreading a torn mat and sleeping in the sun, I imagine that even the Tusita Heaven (the heaven where Maitreya Bodhisattva resides) above is not as comfortable as sunbathing like this. He built the West Studio as a plan for his old age, calling himself the Old Man of the West Studio. In the autumn of the ninth month of the year Wu Shen of the Hongwu era (1368), Emperor Taizu of the Ming Dynasty ordered more than ten great Buddhist monks from Jiangnan to build a grand Dharma assembly at Jiangshan, and ordered the Chan master to ascend the seat and preach the Dharma, and the Emperor was very pleased.
己酉春。復召師說法。賜齋文樓下。親承顧問。暨行。出內府白金以賜。庚戌秋。上以鬼神情狀。幽微難測。意召問僧中博通三藏者。師與夢堂噩行中仁等。應詔至京。館大天界寺。師援經據論。完成的書將進。忽示微疾。越四日。沐浴更衣。索筆書偈曰。真性圓明。本無生滅。木馬夜鳴。西方日出。書畢。謂夢堂曰。我去矣。堂曰。何處去。師曰。西方去。堂曰。西方有佛。東方無佛耶。師乃震聲一喝而逝。時辛亥七月二十六日也。上聞。嗟悼久之。時禁火葬。以師故。特從阇維例。火余齒舌數珠不壞。舍利五色。紛綴遺骼。弟子文晟。奉骼及諸不壞者。歸西齋塔焉。計世壽七十五。僧臘六十三。
杭州府徑山愚庵智及禪師
字以中。別號西麓。蘇之吳縣顧氏子。幼出家穹窿海云院。受具。聽賢首法師講法界觀。未終篇輒笑曰。一真法界。圓同太虛。但涉言詞。即成剩法。縱獲天雨寶華。於我奚益哉。遂謁笑隱於建業。隱文章道德。傾動一時。師微露文彩。得交相延。譽有嶼上人訶曰。子才若此。不思擔荷正法。乃甘作騷壇奴隸乎。師舌噤不能答。旋歸海云。胸襟礙塞。目不交睫者逾月。忽一日見秋葉墜庭。豁然有省。走雙徑。謁寂照呈所證。照可之。至正壬午。出世昌國之隆教。尋領普慈。戊戌。遷凈慈
【現代漢語翻譯】 現代漢語譯本： 己酉年（1309年）春天，仁宗再次召見智及禪師說法，在文樓下賜齋，並親自顧問。結束后，拿出內府的白金賞賜。庚戌年（1310年）秋天，皇上認為鬼神的情狀幽深微妙難以測度，想要召問僧侶中博通三藏經典的人。智及禪師與夢堂噩、行中仁等人，應詔來到京城，住在[大天界寺]。智及禪師引用經書，依據論典，寫完成的書將要進獻，忽然示現輕微的疾病。過了四天，沐浴更衣，索要筆墨寫下偈語說：『真性圓明，本無生滅。木馬夜鳴，西方日出。』寫完，對夢堂說：『我要走了。』夢堂問：『去哪裡？』智及禪師說：『去西方。』夢堂說：『西方有佛，東方沒有佛嗎？』智及禪師於是大喝一聲而逝。時間是辛亥年（1311年）七月二十六日。皇上聽聞，嗟嘆哀悼了很久。當時禁止火葬，因為智及禪師的緣故，特別允許按照[阇維]的例子。火化后，牙齒、舌頭、數珠沒有損壞，舍利呈現五種顏色，紛紛附著在遺骨上。弟子文晟，捧著遺骨以及各種沒有損壞的東西，回到[西齋塔]安葬。計算世壽七十五歲，僧臘六十三年。
杭州府徑山愚庵智及禪師
字以中，別號西麓，蘇州吳縣顧氏之子。年幼出家在[穹窿海云院]。受具足戒后，聽[賢首法師]講解[法界觀]。沒有聽完就笑著說：『一真法界，圓融如同太虛空，只要涉及言語文字，就成了多餘的法。縱然獲得天降寶華，對於我又有什麼益處呢？』於是前往建業拜見[笑隱]。笑隱的文章道德，傾動一時。智及禪師稍微顯露出文采，得以互相交往。嶼上人責備他說：『你的才能如此，不思考擔負如來正法，竟然甘心做騷壇的奴隸嗎？』智及禪師啞口無言。隨即回到海云院，胸懷鬱悶閉塞，眼睛不閉合超過一個月。忽然有一天看見秋葉墜落庭院，豁然有所領悟。前往[雙徑]，拜見[寂照]呈上所證悟的境界，寂照認可了他。至正壬午年（1342年），出世在[昌國]的[隆教寺]，不久領眾[普慈寺]。戊戌年（1358年），遷往[凈慈寺]。
【English Translation】 English version: In the spring of the Ji-You year (1309 AD), Emperor Renzong summoned the master again to expound the Dharma, bestowed a vegetarian meal at the foot of the Wenlou, and personally consulted him. After the event, he presented white gold from the imperial treasury as a reward. In the autumn of the Geng-Xu year (1310 AD), the Emperor, considering the states of ghosts and spirits to be profound and difficult to fathom, intended to summon monks who were well-versed in the Tripitaka. Master Zhi Ji, along with Mengtang E and Xingzhong Ren, responded to the imperial edict and arrived in the capital, residing at the [Great Tianjie Temple]. Master Zhi Ji, drawing upon scriptures and relying on treatises, compiled a book to be presented, but suddenly manifested a slight illness. After four days, he bathed, changed his clothes, and requested brush and ink to write a verse, saying: 'The true nature is perfectly clear, inherently without birth or death. The wooden horse neighs at night, the sun rises in the West.' After finishing, he said to Mengtang: 'I am leaving.' Mengtang asked: 'Where are you going?' Master Zhi Ji said: 'Going to the West.' Mengtang said: 'There is Buddha in the West, is there no Buddha in the East?' Master Zhi Ji then gave a loud shout and passed away. The time was the 26th day of the seventh month in the Xin-Hai year (1311 AD). Upon hearing this, the Emperor lamented and mourned for a long time. At that time, cremation was prohibited, but because of Master Zhi Ji, a special exception was made according to the example of [Jhana]. After cremation, the teeth, tongue, and rosary remained intact, and the [sariras] appeared in five colors, scattered among the remaining bones. The disciple Wensheng, carrying the bones and all the intact items, returned to the [West Zhai Pagoda] for burial. His age was seventy-five, and his monastic age was sixty-three.
Chan Master Zhi Ji of Yu'an, Jingshan, Hangzhou Prefecture
His courtesy name was Yizhong, and his alias was Xilu. He was a son of the Gu family of Wuxian, Suzhou. He left home at a young age to become a monk at [Qionglong Haiyun Monastery]. After receiving the full precepts, he listened to [Master Xianshou] explain the [Contemplation of the Dharmadhatu]. Before the end of the lecture, he laughed and said: 'The One True Dharmadhatu is perfectly round like the great void. As soon as it involves words and language, it becomes superfluous Dharma. Even if I were to receive a rain of precious flowers from the heavens, what benefit would it be to me?' Thereupon, he went to Jianye to visit [Xiaoyin]. Xiaoyin's writings and virtue moved the times. Master Zhi Ji slightly revealed his literary talent and was able to associate with him. The person Yushang reprimanded him, saying: 'Your talent is such, yet you do not think of bearing the burden of the true Dharma, but willingly become a slave to the literary world?' Master Zhi Ji was speechless. He then returned to Haiyun Monastery, his heart feeling obstructed and closed, his eyes not closing for more than a month. Suddenly, one day, seeing autumn leaves falling in the courtyard, he had a sudden realization. He went to [Shuangjing] to visit [Jizhao] and presented his realization, which Jizhao approved. In the Ren-Wu year of the Zhizheng era (1342 AD), he emerged into the world at [Longjiao Temple] in [Changguo], and soon led the congregation at [Puci Temple]. In the Wu-Xu year (1358 AD), he moved to [Jingci Temple].
。后領徑山。僧問。不與萬法為侶者。是甚麼人。師曰。十字街頭石敢當。僧擬再問。師曰。更要第二杓惡水在。
問。如何是賓中賓。師曰。君向瀟湘我向秦。曰如何是賓中主。師曰。常在途中不離家舍。曰如何是主中賓。師曰。常在家舍不離途中。曰如何是主中主。師曰。橫按鏌铘全正令。太平寰宇斬癡頑。曰賓主已蒙師指示。向上宗乘事若何。師曰。三年一閏。九日重陽。
問。眾生為解礙。菩薩未離覺。和尚作么生。師曰。天寒日短。兩人共一碗。
問。釋迦已滅。彌勒未生。正當今日佛法委付何人。師曰。老僧打退鼓。曰前無釋迦。后無彌勒。還有參學分也無。師曰。風不來。樹不動。
問。佛法禪道。相去多少。師舉手曰。展則成掌。握則成拳。僧禮拜。師曰。狂狗趁塊。
問。如何是清凈法身。師曰。月色和云白。松聲帶露寒。
問。竺土大仙心。東西密相付。如何是密付底心。師曰。九秋黃葉亂飄金。曰和尚莫將境示人。師曰。老僧罪過。
問。擬心即差。動念即乖。不擬不動。還有過也無。師曰有。曰畢竟如何則是。師曰。莫認自己清凈法身。
問。如何是毗盧師。師曰。斷跟草鞋。曰如何是法身主。師曰。尖檐席帽。曰學人不會。師曰。現成
【現代漢語翻譯】 現代漢語譯本： 後來，（他）來到徑山。（有）僧人問：『不與萬法為伴侶的，是什麼人？』 （慧遠）禪師說：『十字路口的石敢當。』 僧人想要再問，（慧遠）禪師說：『更想要第二勺髒水嗎？』
（有僧人）問：『如何是賓中賓？』 （慧遠）禪師說：『你向瀟湘，我向秦。』 （僧人）問：『如何是賓中主？』 （慧遠）禪師說：『常在途中，不離家舍。』 （僧人）問：『如何是主中賓？』 （慧遠）禪師說：『常在家舍，不離途中。』 （僧人）問：『如何是主中主？』 （慧遠）禪師說：『橫按鏌铘（古代寶劍名），全正令，太平寰宇斬癡頑。』 （僧人）問：『賓主已蒙禪師指示，向上宗乘事若何？』 （慧遠）禪師說：『三年一閏，九日重陽。』
（有僧人）問：『眾生爲了解脫障礙，菩薩尚未脫離覺悟，和尚您怎麼看？』 （慧遠）禪師說：『天寒日短，兩人共一碗。』
（有僧人）問：『釋迦（釋迦牟尼佛）已經涅槃，彌勒（彌勒菩薩）尚未降生，正當今日佛法委託於何人？』 （慧遠）禪師說：『老僧打退堂鼓。』 （僧人）問：『前無釋迦，后無彌勒，還有參學的份嗎？』 （慧遠）禪師說：『風不來，樹不動。』
（有僧人）問：『佛法禪道，相去多少？』 （慧遠）禪師舉手說：『展則成掌，握則成拳。』 僧人禮拜，（慧遠）禪師說：『狂狗逐塊。』
（有僧人）問：『如何是清凈法身？』 （慧遠）禪師說：『月色和云白，松聲帶露寒。』
（有僧人）問：『竺土（印度）大仙心，東西秘密相付，如何是秘密相付的心？』 （慧遠）禪師說：『九秋黃葉亂飄金。』 （僧人）問：『和尚莫將境示人。』 （慧遠）禪師說：『老僧罪過。』
（有僧人）問：『擬心即差，動念即乖，不擬不動，還有過失嗎？』 （慧遠）禪師說：『有。』 （僧人）問：『畢竟如何才是？』 （慧遠）禪師說：『莫認自己清凈法身。』
（有僧人）問：『如何是毗盧（毗盧遮那佛）師？』 （慧遠）禪師說：『斷跟草鞋。』 （僧人）問：『如何是法身主？』 （慧遠）禪師說：『尖檐席帽。』 （僧人）問：『學人不會。』 （慧遠）禪師說：『現成。』
【English Translation】 English version: Later, (he) arrived at Jingshan. A monk asked, 'What kind of person is it who does not associate with the myriad dharmas?' The Chan master (Huiyuan) said, 'The stone dare-to-resist at the crossroads.' The monk intended to ask again, (Huiyuan) Chan master said, 'Do you want a second scoop of dirty water?'
(A monk) asked, 'What is a guest within a guest?' (Huiyuan) Chan master said, 'You go to Xiaoxiang, I go to Qin.' (The monk) asked, 'What is a guest within a host?' (Huiyuan) Chan master said, 'Always on the road, never leaving home.' (The monk) asked, 'What is a host within a guest?' (Huiyuan) Chan master said, 'Always at home, never leaving the road.' (The monk) asked, 'What is a host within a host?' (Huiyuan) Chan master said, 'Holding the Moyé (ancient sword name) horizontally, fully enforcing the correct order, the peaceful universe slays ignorance and stubbornness.' (The monk) asked, 'The guest and host have already received the Chan master's instructions, what about the matter of the upward-reaching supreme vehicle?' (Huiyuan) Chan master said, 'A leap year every three years, the Double Ninth Festival.'
(A monk) asked, 'Sentient beings strive to resolve obstacles, Bodhisattvas have not yet left enlightenment, what does the venerable monk say?' (Huiyuan) Chan master said, 'The weather is cold and the days are short, two people share a bowl.'
(A monk) asked, 'Śākyamuni (Śākyamuni Buddha) has already passed away, Maitreya (Maitreya Bodhisattva) has not yet been born, to whom is the Dharma entrusted today?' (Huiyuan) Chan master said, 'The old monk is beating a retreat.' (The monk) asked, 'Without Śākyamuni before and Maitreya after, is there still a share for those who seek to learn?' (Huiyuan) Chan master said, 'If the wind doesn't come, the tree doesn't move.'
(A monk) asked, 'How far apart are the Buddha-dharma and the Chan path?' (Huiyuan) Chan master raised his hand and said, 'When spread out, it becomes a palm; when clenched, it becomes a fist.' The monk bowed, (Huiyuan) Chan master said, 'A mad dog chases a clod.'
(A monk) asked, 'What is the pure Dharma body?' (Huiyuan) Chan master said, 'The moonlight is white with the clouds, the sound of the pines carries the cold of the dew.'
(A monk) asked, 'The mind of the great sage of Zhutu (India), secretly transmitted from east to west, what is the mind that is secretly transmitted?' (Huiyuan) Chan master said, 'In the ninth autumn, yellow leaves flutter like gold.' (The monk) asked, 'Venerable monk, do not show people the realm.' (Huiyuan) Chan master said, 'The old monk is at fault.'
(A monk) asked, 'To contemplate with the mind is to err, to move a thought is to deviate, without contemplation or movement, is there still fault?' (Huiyuan) Chan master said, 'Yes.' (The monk) asked, 'What ultimately is it then?' (Huiyuan) Chan master said, 'Do not recognize your own pure Dharma body.'
(A monk) asked, 'What is the Vairocana (Vairocana Buddha) teacher?' (Huiyuan) Chan master said, 'A straw sandal with a broken heel.' (The monk) asked, 'What is the master of the Dharma body?' (Huiyuan) Chan master said, 'A pointed-eave straw hat.' (The monk) asked, 'The student does not understand.' (Huiyuan) Chan master said, 'It is readily available.'
行貨。有甚麼不會。僧擬議。師便喝。
問。至道無難。唯嫌揀擇。不揀擇時如何。師曰。遇飯即飯。遇茶即茶。僧禮拜。師曰。放汝三十棒。
問。蓮華未出水時如何。師曰。寒則普天普地寒。曰出水后如何。師曰。熱則普天普地熱。曰如何是佛法大意。師曰。門前一湖水。
問。心佛及眾生。是三無差別。還端的也無。師曰的。曰不是心不是佛不是物。是個甚麼。師曰。不識。
問。佛身無為。不墮諸數。因甚有千百億化身。師豎拂子曰。你道。者個是第幾身。僧擬進語。師便喝。
問。元正啟祚。萬物咸新。如何是新年頭佛法。師曰。日日香華夜夜燈。曰蒲團靜倚無餘事。永日寥寥謝太平。師曰。知恩方解報恩。
問。如何是本身盧舍那。師曰。不離阇黎所問。曰如何保任。師曰。彼自無瘡。勿傷之也。
問。不起一念時如何。師曰。道者合如是。曰與么則依而行之。師曰。虛生浪死漢。
問。如何是一句中具三玄。師曰。萬仞峰頭駕鐵船。曰如何是一玄中具三要。師曰。眼裡瞳人吹木叫。
問。如何是和尚家風。師曰。吹折門前一株松。曰學人不問者個風。師曰。汝問甚麼風。曰家風。師曰。我者里。大功不豎賞。
問。牛頭未見四祖時如何
【現代漢語翻譯】 現代漢語譯本 某僧人問：『什麼是行貨？』（行貨：指規範的、符合標準的貨物） 禪師沒有回答，僧人正要進一步提問，禪師便大喝一聲。
僧人問：『至道（至道：最高的道理）沒有困難，只是在于有所選擇。不選擇時會怎麼樣？』 禪師說：『吃飯時就吃飯，喝茶時就喝茶。』 僧人禮拜，禪師說：『放你三十棒。』
僧人問：『蓮花未出水時是什麼樣的？』 禪師說：『冷的時候，整個天地都冷。』 僧人問：『出水后又是什麼樣的？』 禪師說：『熱的時候，整個天地都熱。』 僧人問：『什麼是佛法的大意？』 禪師說：『門前一湖水。』
僧人問：『心、佛及眾生，是三者沒有差別，確實是這樣嗎？』 禪師說：『是的。』 僧人問：『不是心，不是佛，也不是物，那是什麼？』 禪師說：『不認識。』
僧人問：『佛身是無為的，不屬於任何數量。為什麼會有千百億化身？』 禪師豎起拂塵說：『你說，這個是第幾身？』 僧人正要說話，禪師便大喝一聲。
僧人問：『元正（元正：正月初一）開啟新的一年，萬物都煥然一新，什麼是新年頭的佛法？』 禪師說：『日日香花，夜夜燈。』 僧人說：『蒲團靜坐，沒有其他的事情，整天安靜閒適，感謝太平盛世。』 禪師說：『知恩才能懂得報恩。』
僧人問：『什麼是本身的盧舍那（盧舍那：報身佛）？』 禪師說：『不離你所問的。』 僧人問：『如何保任（保任：保持和任運）？』 禪師說：『它自己沒有瘡，不要去傷害它。』
僧人問：『不起一個念頭時是什麼樣的？』 禪師說：『修行的人應當這樣。』 僧人說：『那麼就依此而行。』 禪師說：『虛生浪死的傢伙。』
僧人問：『如何在一句話中具備三玄（三玄：禪宗用語，指一句話中包含三重玄機）？』 禪師說：『萬仞峰頭駕鐵船。』 僧人問：『如何在一玄中具備三要（三要：禪宗用語，指一個玄機中包含三重重要之處）？』 禪師說：『眼裡瞳人吹木叫。』
僧人問：『什麼是和尚的家風？』 禪師說：『吹折門前一株松。』 僧人說：『學人不是問這個風。』 禪師說：『你問什麼風？』 僧人說：『家風。』 禪師說：『我這裡，大功不獎勵。』
僧人問：『牛頭（牛頭：指牛頭法融禪師）未見四祖（四祖：指禪宗四祖道信大師）時是什麼樣的？』
English version A monk asked: 'What is standard merchandise?' (Standard merchandise: refers to goods that are standardized and meet the standards) The Zen master did not answer. As the monk was about to ask further, the Zen master shouted loudly.
A monk asked: 'The supreme path (supreme path: the highest principle) is not difficult, but only avoids making choices. What happens when no choices are made?' The Zen master said: 'When it's time to eat, just eat; when it's time to drink tea, just drink tea.' The monk bowed, and the Zen master said: 'I'll give you thirty blows.'
A monk asked: 'What is the lotus like before it emerges from the water?' The Zen master said: 'When it's cold, the whole universe is cold.' The monk asked: 'What is it like after it emerges from the water?' The Zen master said: 'When it's hot, the whole universe is hot.' The monk asked: 'What is the great meaning of the Buddha-dharma?' The Zen master said: 'A lake in front of the gate.'
A monk asked: 'Mind, Buddha, and sentient beings are three without difference. Is this really so?' The Zen master said: 'Yes.' The monk asked: 'It's not mind, not Buddha, not a thing, then what is it?' The Zen master said: 'I don't know.'
A monk asked: 'The Buddha's body is non-active and does not fall into any numbers. Why are there billions of transformation bodies?' The Zen master raised his whisk and said: 'Tell me, which body is this?' As the monk was about to speak, the Zen master shouted loudly.
A monk asked: 'The New Year (The New Year: the first day of the first lunar month) begins, and all things are renewed. What is the Buddha-dharma for the New Year?' The Zen master said: 'Incense and flowers every day, lights every night.' The monk said: 'Sitting quietly on the cushion, there is nothing else to do, spending the whole day peacefully, grateful for the prosperous times.' The Zen master said: 'Only by knowing gratitude can one understand how to repay it.'
A monk asked: 'What is the self's Vairocana (Vairocana: the Sambhogakaya Buddha)?' The Zen master said: 'It is not apart from what you are asking.' The monk asked: 'How to maintain and preserve it (maintain and preserve: to keep and let it function naturally)?' The Zen master said: 'It has no wound itself, do not harm it.'
A monk asked: 'What is it like when not a single thought arises?' The Zen master said: 'A practitioner should be like this.' The monk said: 'Then I will act accordingly.' The Zen master said: 'A fellow who lives in vain and dies in vain.'
A monk asked: 'How does one sentence contain three mysteries (three mysteries: a Zen term referring to three layers of profound meaning within a single statement)?' The Zen master said: 'Sailing an iron boat on the top of a ten-thousand-foot peak.' The monk asked: 'How does one mystery contain three essentials (three essentials: a Zen term referring to three important aspects within a single mystery)?' The Zen master said: 'The pupils in the eyes blow a wooden whistle.'
A monk asked: 'What is the family style of the abbot?' The Zen master said: 'Blowing down a pine tree in front of the gate.' The monk said: 'This student is not asking about that wind.' The Zen master said: 'What wind are you asking about?' The monk said: 'Family style.' The Zen master said: 'Here, great merit is not rewarded.'
A monk asked: 'What was it like when Niu-tou (Niu-tou: refers to Zen Master Fa-rong of Niu-tou Mountain) had not yet seen the Fourth Patriarch (Fourth Patriarch: refers to the Fourth Zen Patriarch, Daoxin)?'
【English Translation】 English version A monk asked: 'What is standard merchandise?' The master did not answer. The monk was about to deliberate, and the master immediately shouted.
A monk asked: 'The supreme path is not difficult, only it dislikes choosing. What is it like when not choosing?' The master said: 'When encountering rice, eat rice; when encountering tea, drink tea.' The monk bowed. The master said: 'Give you thirty blows.'
A monk asked: 'What is the lotus like before it emerges from the water?' The master said: 'When it's cold, the whole universe is cold.' The monk said: 'What is it like after it emerges from the water?' The master said: 'When it's hot, the whole universe is hot.' The monk said: 'What is the great meaning of the Buddha-dharma?' The master said: 'A lake in front of the gate.'
A monk asked: 'Mind, Buddha, and sentient beings are three without difference. Is it truly so?' The master said: 'It is.' The monk said: 'It's not mind, not Buddha, not a thing, what is it?' The master said: 'I don't know.'
A monk asked: 'The Buddha's body is non-active and does not fall into numbers. Why are there billions of transformation bodies?' The master raised his whisk and said: 'Tell me, which body is this?' The monk was about to speak, and the master immediately shouted.
A monk asked: 'The New Year begins, and all things are renewed. What is the New Year's Buddha-dharma?' The master said: 'Incense and flowers every day, lights every night.' The monk said: 'Sitting quietly on the cushion, there is nothing else to do, spending the whole day peacefully, grateful for the great peace.' The master said: 'Knowing gratitude is the key to repaying gratitude.'
A monk asked: 'What is the original Vairocana?' The master said: 'It does not depart from what the venerable one asks.' The monk said: 'How to maintain it?' The master said: 'It has no wound itself; do not harm it.'
A monk asked: 'What is it like when not a single thought arises?' The master said: 'A practitioner should be like this.' The monk said: 'Then I will act accordingly.' The master said: 'A fellow who lives in vain and dies in vain.'
A monk asked: 'How does one sentence contain three mysteries?' The master said: 'Sailing an iron boat on the top of a ten-thousand-foot peak.' The monk asked: 'How does one mystery contain three essentials?' The master said: 'The pupils in the eyes blow a wooden whistle.'
A monk asked: 'What is the abbot's family style?' The master said: 'Blowing down a pine tree in front of the gate.' The monk said: 'This student is not asking about that wind.' The master said: 'What wind are you asking about?' The monk said: 'Family style.' The master said: 'Here, great merit is not rewarded.'
A monk asked: 'What was it like when Niu-tou had not yet seen the Fourth Patriarch?'
。師曰。深山藏毒虎。曰見后如何。師曰。淺草露群蛇。曰見與未見時如何。師曰。日出東方夜落西。
問。三世諸佛不知有。貍奴白牯卻知有。未審知有個甚麼。師曰。師姑元是女人做。
問。聲聞見性。如夜見月。菩薩見性。如晝見日。和尚見性。如個甚麼。師曰。黃河九曲。水出崑崙。曰直指人心。見性成佛。還端的也無。師曰。問取達磨大師。僧擬議。師曰。鷂子過新羅。
問。達磨未來時如何。師曰。眼在鼻上。曰來后如何。師曰。腳在肚下。
問。如何是學人自己。師曰。腳板大如手掌。曰如何是衲僧行腳事。師曰。緊捎草鞋。
問。如何是先照後用。師曰。拈起少林無孔笛。等閑吹出萬年歡。曰如何是先用后照。師曰。雕弓已掛狼煙息。萬里歌謠賀太平。曰如何是照用同時。師曰。泥牛吼處天關轉。木馬嘶時地軸搖。曰如何是照用不同時。師曰。猶握金鞭問歸客。夜深誰共禦街行。
上堂。冬至月頭。賣被買牛。冬至月尾。賣牛買被。一年三十六旬有六日。以閏月定四時成歲。移易一絲毫不得。東頭買貴。西頭賣賤。三十年後。破草鞋向甚處著。
上堂。時維三月。節屆清明。不寒不暖。半陰半晴。落華啼鳥一聲聲。驀拈拄杖曰。穿卻解空鼻孔。[翟*支
]瞎達磨眼睛。踏破草鞋赤腳走。好山猶在最高層。
佛成道日上堂。舉趙州問南泉。如何是道。泉曰。平常心是道。州曰。還假趨向否。泉曰。擬向即乖。州曰。不擬爭知是道。泉曰。道不屬知。不屬不知。知是妄覺。不知是無記。若真達不疑之道。廓如太虛。豈可強是非耶。師曰。王老師過犯彌天。將釋迦世尊。六年雪山千苦萬辛。所得無上大道。等閑華劈殆盡。合與二十拄杖。當時趙州眼光。爍破四天下。面被熱瞞則且置。今日眾中。莫有為世尊㧞本底么。如無。隆教不是為他閑事長無明。忝為遺教遠孫。未免出隻手去也。拽拄杖下座。一時打散。
上堂。拈拄杖曰。十地驚心。二乘罔測。卓一卓曰。子承父業。賺殺多少人。靠拄杖下座。
上堂。趙州道個洗缽去。其僧豁爾知歸。鳥窠吹起布毛。侍者當下領旨。阿呵呵。啰啰哩。達磨老臊胡。打落當門齒。
上堂。世尊三昧。迦葉不知。迦葉三昧。阿難不知。阿難三昧。商那和修不知。普慈三昧。諸人不知。諸人三昧。各各不知。所以道。譬如河中水。川流競奔逝。各各不相知。諸法亦如是。喝一喝曰。將謂合有與么說話。
上堂。舉雪峰問德山。從上諸聖。以何法示人。山曰。我宗無語句。亦無一法與人。雪峰從此有省。后
有僧問雪峰曰。和尚見德山。得個甚麼便休去。峰曰。我當時空手去空手回。東山演曰。白雲今日說向透未過者。有兩個人。從東京來。問他甚處來。他卻道蘇州來。問伊蘇州事如何。他道一切尋常。雖然如是。瞞白雲不過。何故。只為語音不同。畢竟如何。蘇州菱邵白藕。師曰。老東山。可謂長於譬喻。詞不逼切。雖然如是。要且只說得德山雪峰影子邊事。若是齊眉共䠱。並駕齊驅。未敢相許。何故。閩蜀同風。肚裡有蟲。
佛涅槃上堂。湖光瀲滟晴偏好。山色空濛雨亦奇。凈法界身無出沒。不須惆悵怨芳時。
上堂。舉東山演示眾曰。祖師說不著。諸佛看不見。四面老婆心。為君通一線。師曰。若教頻下淚。滄海也須干。
上堂。今日又是八月一。萬壑千巖儼秋色。牛帶寒鴉過別邨。善財何處尋彌勒。
有誣師以事詣部使者。不滿意文致其罪。師竟不與之辯。且毫無慍色。逾年。省憲白師冤。復劄請再住徑山。入院拈劄曰。前佛性命。后佛紀綱。總在者里。凜然如朽索之馭六馬。危乎猶一發之引干鉤。若非大丞相赤手提持。全肩擔荷。何處更有今日。諸人還委悉么。車不橫推。理無曲斷。帝師。錫號明辨正宗廣慧禪師。洪武癸丑。詔有道沙門十人。集大天界。師居首。以病不及召對。賜
【現代漢語翻譯】 現代漢語譯本 有僧人問雪峰禪師（雪峰義存，822-908）：『和尚您拜見德山宣鑒禪師（782-865）后，得到了什麼才離開？』雪峰禪師說：『我當時空手而去，又空手而回。』東山演禪師說：『白雲守端禪師（1025-1072）今天說的，是說透徹了嗎？沒說透徹嗎？有兩個人，從東京（今河南開封）來，問他們從哪裡來，他們卻說從蘇州來。問他們蘇州的情況如何，他們說一切尋常。』雖然如此，卻瞞不過白雲禪師。為什麼呢？只因爲語音不同。』到底如何呢？『蘇州的菱角鮮嫩，蓮藕潔白。』雪峰禪師說：『老東山禪師，可謂擅長比喻，但言辭不夠逼真。』雖然如此，也只不過說到了德山宣鑒禪師和雪峰義存禪師的影子邊的事情。若是齊眉並肩，並駕齊驅，我不敢茍同。為什麼呢？『閩地和蜀地風俗相同，肚子里有蟲。』
佛陀涅槃日上堂說法：湖光瀲滟，晴天時格外美好；山色空濛，雨天時也顯得奇異。清凈法界之身沒有出現和消失，不必惆悵哀怨美好的時光。
上堂說法。舉東山演禪師的開示向大眾展示：『祖師說不著，諸佛看不見，四面都是老婆心，為你們開通一線。』雪峰禪師說：『若教人頻頻流淚，滄海也會乾涸。』
上堂說法。今天又是八月初一，萬壑千巖都呈現出秋天的景色。牛背上馱著寒鴉飛過別的村莊，善財童子在何處尋找彌勒菩薩呢？（彌勒，梵文Maitreya的音譯，意為慈氏。未來佛）
有人誣告雪峰禪師，並把這件事報告給地方長官，長官不滿意他的文辭，要治他的罪。雪峰禪師始終沒有與他辯解，而且毫無慍色。過了一年，朝廷查明雪峰禪師是冤枉的，又下令請他再次回到徑山寺主持。入院時，雪峰禪師拈起朝廷的公文說：『前佛的性命，后佛的綱紀，總在這裡。』（這情景）凜然就像用腐朽的繩索駕馭六匹馬，危險得像用一根頭髮絲牽引千鈞重物。若非大丞相赤手提持，全肩擔荷，哪裡還有今天？諸位還明白嗎？車子不能橫著推，道理不能曲解。』皇帝賜予雪峰禪師『明辨正宗廣慧禪師』的稱號。洪武癸丑年（1373年），皇帝下詔徵召有道的沙門十人，聚集在大天界寺，雪峰禪師位居首位，因病未能應召對答，皇帝賜予（賞賜）。
【English Translation】 English version A monk asked Xuefeng (Xuefeng Yicun, 822-908): 'Venerable, after you met Deshan Xuanjian (782-865), what did you gain before leaving?' Xuefeng said: 'I went empty-handed and returned empty-handed.' Dongshan Yan said: 'What Baiyun Shouduan (1025-1072) said today, is it thorough or not? There were two people who came from Tokyo (now Kaifeng, Henan). When asked where they came from, they said they came from Suzhou. When asked about the situation in Suzhou, they said everything was ordinary.' Even so, they couldn't deceive Baiyun. Why? Just because the accents were different. What exactly was it? 'The water chestnuts of Suzhou are fresh and tender, and the lotus roots are pure white.' Xuefeng said: 'Old Dongshan, you are good at metaphors, but your words are not close enough to the truth.' Even so, you are only talking about the shadows of Deshan and Xuefeng. As for being equal and shoulder to shoulder, I dare not agree. Why? 'The customs of Min and Shu are the same, there are worms in the belly.'
During the Buddha's Nirvana Day, he ascended the hall to preach: 'The lake is sparkling, especially beautiful on a sunny day; the mountain scenery is hazy, also appearing extraordinary on a rainy day. The pure Dharma body has no arising or ceasing, no need to be sad and resentful of the beautiful times.'
Ascending the hall to preach. He presented Dongshan Yan's instruction to the assembly: 'The Patriarch cannot speak of it, the Buddhas cannot see it, all around is the heart of an old woman, opening up a line for you.' Xuefeng said: 'If you teach people to shed tears frequently, the sea will also dry up.'
Ascending the hall to preach. Today is the first day of August again, ten thousand valleys and thousand cliffs all present the colors of autumn. A crow carrying cold crows flies over another village on the back of an ox, where is Sudhana (a seeker of enlightenment) looking for Maitreya (Maitreya, transliteration of Sanskrit Maitreya, meaning kindness. The future Buddha)?'
Someone falsely accused Xuefeng and reported it to the local official, who was dissatisfied with his writing and wanted to punish him. Xuefeng never argued with him and showed no anger. A year later, the court found that Xuefeng was wronged and ordered him to return to Jingshan Temple to preside again. When entering the temple, Xuefeng picked up the court document and said: 'The life of the former Buddha, the discipline of the latter Buddha, is all here.' (This scene) is as awe-inspiring as using a rotten rope to drive six horses, as dangerous as using a single hair to pull a thousand pounds. If it were not for the great prime minister holding it with his bare hands and bearing it on his shoulders, where would there be today? Do you all understand? The cart cannot be pushed sideways, and the truth cannot be distorted.' The emperor bestowed upon Xuefeng the title 'Zen Master Mingbian Zhengzong Guanghui'. In the year of Gui Chou in Hongwu (1373), the emperor issued an edict to summon ten virtuous monks to gather at the Great Tianjie Temple. Xuefeng was ranked first, but he could not respond due to illness, and the emperor bestowed (rewards).
還穹窿。戊午九月。索筆書偈而逝。茶毗。火焰五色。香氣襲人。齒牙數珠皆不壞。遺骨紺澤。如青琉璃。舍利交綴。塔于所居之陰。復分爪發。歸徑山。葬于無等才塔右。壽六十八。臘五十一。
蘇州府萬壽行中至仁禪師
自號澹居子。又號熙怡叟。鄱陽吳氏子。父仲華。為江州廣文。師生五歲。俾從州之報恩寺真牧純受業。七歲得度。識見超穎。會西土指空。赴英宗召。憩報恩。見師異之。授以毗尼。屬令參元叟。叟視師。軒渠一笑。師罔措。遂失展尼師壇。叟叱曰。參堂去。次日叟問。何處人。師曰鄱陽。叟曰。鄱陽湖。深多少闊多少。師展手作量勢。叟曰。不是不是。師曰。合取臭口。遂命掌記室。叟嘗謂人曰。仁書記。虎而翼者也。后出世蘄之德章。遷越之雲頂崇報。吳之虎丘萬壽。嘗室中。拈木枕子問僧。者個是甚麼。僧曰。也知和尚老婆心切。師擲枕于地。僧擬議。師便喝出。
示眾。幻軀將逼從心年。松下經行石上眠。珍重北山龍象眾。普通年話幾時圓。
上堂。疊疊遠山青。迢迢江水綠。盡日小吳軒。倚闌看不足。驀喚侍者曰。收取拂子。便下座。
上堂。禪性無生。離生禪想。禪性無住。離住禪寂。五臺山上云焏飯。佛殿階前狗尿天。剎竿頭上煎䭔子。三個猢猻
【現代漢語翻譯】 現代漢語譯本： 還葬于穹窿山。戊午年（1378年）九月，索要筆墨書寫偈語后圓寂。荼毗（火化）時，火焰呈現五種顏色，香氣撲鼻。牙齒和念珠都沒有燒壞，遺骨呈現紺青色，如同青色琉璃一般。舍利子相互交織，建塔於他所居住的寺院的陰面。又將爪發分出，送回徑山，葬于無等才塔的右側。享年六十八歲，僧臘五十一。
蘇州府萬壽行中至仁禪師
自號澹居子，又號熙怡叟。是鄱陽吳氏之子，父親吳仲華為江州廣文。禪師五歲時，父親讓他跟隨州里的報恩寺的真牧純出家。七歲時剃度，見識超群。當時西土指空禪師應英宗（應該是明英宗，1436-1449年，1457-1464年）的詔令，來到報恩寺休息，見到至仁禪師後覺得他很特別，便傳授給他毗尼（戒律）。讓他跟隨元叟禪師參禪。元叟禪師看著他，開懷大笑，至仁禪師不知所措，不小心掉了展尼師壇（坐具）。元叟禪師呵斥道：『去參堂！』第二天，元叟禪師問：『哪裡人？』至仁禪師說：『鄱陽。』元叟禪師說：『鄱陽湖，深多少？闊多少？』至仁禪師伸出手比劃著。元叟禪師說：『不是，不是。』至仁禪師說：『合上你的臭嘴！』於是元叟禪師命他掌管書記室。元叟禪師曾對人說：『仁書記，是如虎添翼的人啊。』後來至仁禪師出任蘄州的德章寺住持，又遷往越州的雲頂崇報寺，吳州的虎丘萬壽寺。曾經在室內，拿起一個木枕頭問僧人：『這個是什麼？』僧人說：『也知道和尚您老婆心切。』至仁禪師將枕頭扔在地上，僧人猶豫不決，至仁禪師便呵斥他。
開示大眾：幻化的身體將要逼近隨心所欲的年齡，在松樹下經行，在石頭上睡覺。珍重啊，北山的龍象之眾，普通年的話語什麼時候才能圓滿？
上堂：重重疊疊的遠山呈現青色，遙遠綿長的江水呈現綠色。整天待在小吳軒，靠著欄桿也看不厭。忽然叫侍者說：『收起拂塵。』便下座。
上堂：禪性沒有生，遠離生滅的禪想。禪性沒有住，遠離住相的禪寂。五臺山上雲集吃飯的人，佛殿階前狗撒尿。剎竿頭上煎油餅，三個猢猻（猴子）舞三臺。
【English Translation】 English version: He was buried in Qionglong Mountain. In the ninth month of the Wuwu year (1378), he requested brush and ink, wrote a verse, and passed away. During the cremation, the flames displayed five colors, and the fragrance was overwhelming. His teeth and prayer beads remained intact, and his remains were dark blue, like blue lapis lazuli. Sariras (relics) were intertwined, and a pagoda was built on the shady side of the temple where he resided. Some of his nails and hair were sent back to Jingshan and buried to the right of the Wudengcai Pagoda. He lived to be sixty-eight years old, with fifty-one years as a monk.
Zen Master Zhi Ren of Wanshou Xingzhong Temple in Suzhou Prefecture
He styled himself Danjuzi and also Xiyisou. He was the son of the Wu family of Poyang, his father, Wu Zhonghua, was a Guangwen (instructor) in Jiangzhou. When the master was five years old, his father sent him to study with Zhen Mu Chun of Bao'en Temple in the prefecture. He was tonsured at the age of seven and possessed extraordinary insight. At that time, Zen Master Zhi Kong from the Western Regions, responding to the summons of Emperor Yingzong (likely Ming Yingzong, 1436-1449, 1457-1464), rested at Bao'en Temple. Seeing Zhi Ren, he found him exceptional and transmitted the Vinaya (precepts) to him. He instructed him to study Zen with Zen Master Yuan Sou. Yuan Sou looked at him and laughed heartily, Zhi Ren was at a loss and accidentally dropped his Nishidan (sitting cloth). Yuan Sou scolded, 'Go to the meditation hall!' The next day, Yuan Sou asked, 'Where are you from?' Zhi Ren said, 'Poyang.' Yuan Sou said, 'Poyang Lake, how deep? How wide?' Zhi Ren gestured with his hands to measure. Yuan Sou said, 'No, no.' Zhi Ren said, 'Shut your stinky mouth!' Thereupon, Yuan Sou ordered him to manage the secretariat. Yuan Sou once said to others, 'Secretary Ren is like a tiger with wings.' Later, Zhi Ren became the abbot of Dezhang Temple in Qi Prefecture, and then moved to Yunding Chongbao Temple in Yue Prefecture, and Wanshou Temple in Huqiu, Wu Prefecture. Once in his room, he picked up a wooden pillow and asked a monk, 'What is this?' The monk said, 'I also know that the abbot is anxious about his wife.' Zhi Ren threw the pillow on the ground, the monk hesitated, and Zhi Ren scolded him.
Instructing the assembly: The illusory body is approaching the age of following one's heart's desire, walking under the pines, sleeping on the stones. Cherish the dragon and elephant assembly of North Mountain, when will the ordinary year's words be completed?
Ascending the hall: Layer upon layer of distant mountains appear blue, the long and winding river appears green. All day long in the Little Wu Pavilion, leaning on the railing, one cannot get enough of the view. Suddenly calling the attendant, he said, 'Put away the whisk.' Then he descended from the seat.
Ascending the hall: Zen nature has no birth, separate from the Zen thought of birth and death. Zen nature has no dwelling, separate from the Zen stillness of dwelling. On Mount Wutai, people gather to eat, in front of the Buddha hall, dogs urinate. Frying cakes on top of the flagpole, three monkeys dance on the Three Platforms.
夜簸錢。
洪武初。上以鬼神之事問師。師以佛旨。撰書而對。上大悅。癸丑。蒲圻魏觀。為蘇郡守。三致書延師。興復萬壽。使三返。師乃應。晚歲養閑于松林蘭若。洪武壬戌三月望示疾。十九日。同參如愚仲訊候曰。師行矣。諸子在旁。盍賜一言。為末後訓乎。師曰。十方薄伽梵。一路涅槃門。曰與師諦交。五十秋矣。此別直詣凈土相見。師厲聲曰。盡大千界。是個凈土。何處不相見。良久。索筆書偈。泊然而逝。世壽七十四。僧臘六十七。
續燈正統卷之十三 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷十四
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十一世
徑山端禪師法嗣
杭州府徑山復原福報禪師
臺之寧海方氏子。母張。出家杭良渚祟福。時石湖美主凈慈。師從祝髮。受具戒。參徑山元叟。叟問。近離甚處。師曰凈慈。叟曰。來作甚麼。師曰。久慕道風。特來禮拜。叟曰。趙州見南泉。作么生。師曰。頭頂天腳踏地。叟曰。見后如何。師曰。饑來吃飯。困來打眠。叟曰。何處學得者虛頭來。師曰。今日親見和尚。叟頷之。出世慈溪蘆山。次遷越州東山。四明智門。洪武初。驛召道
【現代漢語翻譯】 現代漢語譯本 夜簸錢。
洪武初年（1368年），皇上向禪師詢問關於鬼神的事情。禪師用佛法的旨意，撰寫文章來回答。皇上非常高興。洪武癸丑年（1373年），蒲圻的魏觀，擔任蘇郡的郡守，多次寫信邀請禪師。希望禪師能夠重興萬壽寺，三次邀請，禪師才答應。晚年禪師在松林蘭若安養清閑。洪武壬戌年（1382年）三月十五日，禪師示現疾病。十九日，一同參學的如愚仲前去探望問候說：『禪師您要走了。』眾弟子在旁邊，『何不賜予一句遺言，作為最後的教誨呢？』禪師說：『十方諸佛，都通過同一條道路進入涅槃之門。』如愚仲說：『我和禪師您真誠交往，已經五十年了，這次分別之後，直接到凈土相見。』禪師厲聲說：『整個大千世界，都是凈土，哪裡不能相見？』過了很久，禪師索要筆墨，寫下偈語，安詳地去世了。世壽七十四歲，僧臘六十七年。
《續燈正統》卷之十三 卍新續藏第 84 冊 No. 1583 《續燈正統》
《續燈正統》卷十四
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十一世
徑山端禪師法嗣
杭州府徑山復原福報禪師
臺州寧海方氏之子，母親姓張。禪師在杭州良渚的祟福寺出家。當時石湖美主持凈慈寺。禪師跟隨他剃度，受具足戒。參訪徑山元叟禪師。元叟禪師問：『最近從哪裡來？』禪師說：『凈慈寺。』元叟禪師說：『來做什麼？』禪師說：『久仰您的道風，特來禮拜。』元叟禪師說：『趙州禪師拜見南泉禪師，是怎麼回事？』禪師說：『頭頂天，腳踏地。』元叟禪師說：『拜見之後如何？』禪師說：『餓了就吃飯，困了就睡覺。』元叟禪師說：『從哪裡學來的這些虛頭？』禪師說：『今天親眼見到了和尚您。』元叟禪師點頭認可。禪師在慈溪蘆山開山住持，之後遷往越州東山，四明智門。洪武初年（1368年），朝廷通過驛站徵召禪師。
【English Translation】 English version Ye Bo Qian.
In the early years of Hongwu (1368 AD), the Emperor asked the master about matters of ghosts and spirits. The master used the Buddha's teachings to write a response. The Emperor was very pleased. In the year of Gui Chou in Hongwu (1373 AD), Wei Guan of Puqi, serving as the governor of Su Prefecture, repeatedly wrote letters inviting the master. He hoped the master could revive Wanshou Temple, inviting him three times before the master agreed. In his later years, the master lived in leisure at the Songlin Lanruo. On the fifteenth day of the third month in the year of Ren Xu in Hongwu (1382 AD), the master showed signs of illness. On the nineteenth day, Ru Yu Zhong, a fellow practitioner, came to visit and inquire, saying, 'Master, you are about to depart.' The disciples were by his side, 'Why not bestow a final word as the last teaching?' The master said, 'The Buddhas of the ten directions all enter the gate of Nirvana through the same path.' Ru Yu Zhong said, 'I have been sincerely associated with you, Master, for fifty years. After this farewell, I will go directly to the Pure Land to meet you.' The master said sternly, 'The entire great thousand world is the Pure Land. Where can we not meet?' After a long while, the master asked for a brush and ink, wrote a verse, and passed away peacefully. His age was seventy-four, and his monastic age was sixty-seven.
Continuation of the Lamp, Zhengtong Edition, Volume Thirteen 卍 New Continued Collection, Volume 84, No. 1583, Continuation of the Lamp, Zhengtong Edition
Continuation of the Lamp, Zhengtong Edition, Volume Fourteen
Compiled by Xing Tong, a Shramana of Nanhai Putuo, a descendant of the ancestral master from Western Shu
Linji School
Twenty-first Generation from Dajian
Dharma Successor of Chan Master Duan of Jingshan
Chan Master Fuyuan Fubao of Jingshan in Hangzhou Prefecture
A son of the Fang family of Ninghai in Taizhou, his mother's surname was Zhang. The Chan master became a monk at Chongfu Temple in Liangzhu, Hangzhou. At that time, Shi Hu Mei presided over Jingci Temple. The Chan master followed him to have his head shaved and received the full precepts. He visited Chan Master Yuansou of Jingshan. Chan Master Yuansou asked, 'Where did you come from recently?' The Chan master said, 'Jingci Temple.' Chan Master Yuansou said, 'What did you come to do?' The Chan master said, 'I have long admired your way of practice and have come to pay my respects.' Chan Master Yuansou said, 'What about Zhaozhou's meeting with Nanquan?' The Chan master said, 'Head on top of the sky, feet on the ground.' Chan Master Yuansou said, 'What happened after the meeting?' The Chan master said, 'When hungry, I eat; when sleepy, I sleep.' Chan Master Yuansou said, 'Where did you learn these empty words?' The Chan master said, 'Today I have personally seen you, Venerable.' Chan Master Yuansou nodded in agreement. The Chan master opened a temple and resided at Lushan in Cixi, and later moved to Dongshan in Yuezhou, and Zhimen in Siming. In the early years of Hongwu (1368 AD), the court summoned the Chan master through the postal station.
行沙門。師赴京。館天界。屢入內庭。應對稱旨。留三年。仍賜還智門。后兩主徑山焉。上堂。舉一不得舉二。放過一著。落在第二。古人恁么說話。正是抱贓叫屈。東山即不然。舉一不得舉二。放過一著。落在第七。到者里。更須知有向上一路始得。如何是向上一路。良久曰。莫戀寒巖異草青。坐卻白雲宗不妙。
上堂。一葉落天下秋。一塵起大地收。誰謂北郁單越。不是南贍部洲。剛自騎牛更覓牛。
上堂。語是謗。默是誑。還有二俱不涉者么。拍禪床曰。洎合停囚長智。
上堂。終日著衣。未嘗掛著一縷絲。終日吃飯。未嘗咬著一粒米。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。不著佛求。不著法求。不著僧求。拈拄杖曰。有時乘好月。特地過滄洲。
一日病革。侍者請偈。師叱曰。吾世壽尚有三年。已而果然。及化之日。忽拍手曰。阿呵呵。大眾是甚麼。看取。竟寂。世壽八十四。僧夏六十四。全身瘞寂照之右岡。
杭州府靈隱性原慧朗禪師
別號幻隱。臺州黃巖項氏子。依樂清寶冠寺魯山出家。首參竺元道于紫籜山。繼詣徑山。謁元叟。叟問。東嶺來。西嶺來。師指腳下草鞋曰。者是三文錢買得的。叟曰。未在更道。師曰。某甲只恁么。未審和尚作么生。
叟曰。念汝遠來。放汝三十棒。師大悟。出世鄞之五峰。遷金峨。洪武壬子。召天下高僧。建會鐘山。師與季潭泐與焉。季奉旨。住天界。師居第一座。提綱舉要。得表率叢林體。明年舉師。主金山。戊午升靈隱。浴佛日上堂。舉藥山。因遵布衲浴佛次。山問。你祇浴得者個。還浴得那個么。遵曰。把將那個來。山便休去。師曰。者一個。那一個。一一從頭都浴過。藥山布衲謾商量。仔細看來成話墮。成話墮。轉誵訛。拍禪床曰。武林春已老。臺榭綠陰多。
佛誕上堂。世尊才生下。一手指天。一手指地。周行七步。目顧四方曰。天上天下。唯吾獨尊。真成大人相。不是小兒嬉。雲門曰。我當時若見。一棒打殺。與狗子吃。貴圖天下太平。要作老胡種族。直須恁么始得。法昌曰。好一棒。太遲生。未離兜率。腳跟下好與一椎。豈到今日。雖然如是。大似賊過後張弓。將謂鬍鬚赤。更有赤鬚鬍。黃面老子末上賣俏。固是旁若無人。雲門法昌。雖則見義勇為。爭奈劍去刻舟。以拄杖畫一畫曰。還會么。一把柳絲收不得。和煙搭在玉闌干。
上堂。今朝閏五月初一。依舊日從東畔出。衲僧個個解知音。短詠長吟皆中律。梅雨晴樹陰密。林下優遊何得失。無位真人赤肉團。等閑靠倒維摩詰。
佛涅槃日。上
【現代漢語翻譯】 現代漢語譯本： 叟說：『念你遠道而來，饒你三十棒。』師父因此大悟，後來在鄞縣的五峰寺出世，又遷往金峨寺。洪武壬子年（1372年），朝廷召集天下高僧，在鐘山舉辦佛事大會，師父與季潭泐一同參加。季潭奉旨，住持天界寺，師父位居第一座，提綱挈領，成為叢林的表率。第二年，朝廷推舉師父住持金山寺，戊午年升座靈隱寺。浴佛節上堂說法，舉藥山禪師的公案。因為遵布衲浴佛時，藥山問：『你只浴得這個（指佛像），還能浴得那個（指佛性）嗎？』遵說：『把那個拿來。』藥山便作罷。師父說：『這一個，那一個，一一從頭都浴過。藥山布衲真是自尋煩惱，仔細看來反成話柄。』成話柄，越說越錯。拍禪床說：『武林的春天已經老去，樓臺亭榭綠樹成蔭。』
佛誕日上堂說法。世尊剛出生時，一手指天，一手指地，行走七步，環顧四方說：『天上天下，唯我獨尊。』真是大丈夫的相貌，不是小孩子玩耍。雲門禪師說：『我當時如果見到，一棒打死，餵狗吃，爲了天下太平。』要做老胡（指佛陀）的種族，必須這樣才行。法昌禪師說：『好一棒，可惜來得太遲。』未離開兜率天（梵文：Tusita，欲界第四天，彌勒菩薩住處）時，就應該給他一椎，何至於到今天。雖然如此，也好像賊走後才張弓，還以為鬍鬚都是紅色的，其實還有紅鬍鬚的。黃面老子（指佛陀）最後還在賣弄風情，真是旁若無人。雲門和法昌，雖然見義勇為，但就像劍掉入水中才去刻舟求劍。用拄杖畫一畫說：『會了嗎？一把柳絲都收不住，和著煙霧搭在玉石欄桿上。』
上堂。今天是閏五月初一，依舊是太陽從東方升起。衲僧個個都懂音律，短歌長吟都合乎規矩。梅雨放晴，樹蔭濃密，在林下優遊自在，有什麼得失呢？無位真人（指本性）赤裸裸的，隨隨便便就靠倒了維摩詰（Vimalakirti，佛教在家菩薩的代表人物）。
佛涅槃日。
【English Translation】 English version: The old man said, 'Considering you've come from afar, I'll spare you thirty blows.' The master had a great awakening. He later emerged into the world at Five Peaks Temple in Yin County, and then moved to Jin'e Temple. In the Renzi year of Hongwu (1372), the court summoned eminent monks from across the land to hold a Buddhist assembly at Zhongshan. The master and Ji Tanle participated. Ji, following the imperial decree, resided at Tianjie Temple, while the master held the first seat, providing an outline of essentials and becoming a model for the monastic community. The following year, the court recommended the master to preside over Jinshan Temple. In the Wuwu year, he ascended to Lingyin Temple. On the day of the Buddha's bathing, he ascended the hall and cited the case of Yaoshan. Because Zun, the cotton-robed monk, was bathing the Buddha, Yaoshan asked, 'You can only bathe this one (referring to the Buddha image), can you also bathe that one (referring to Buddha-nature)?' Zun said, 'Bring that one here.' Yaoshan then stopped. The master said, 'This one, that one, each and every one bathed from beginning to end. Yaoshan and the cotton-robed monk were just making trouble for themselves; upon closer inspection, it becomes a laughingstock.' Becoming a laughingstock, the more you say, the more wrong it becomes. He struck the Zen bed and said, 'The spring in Wulin is already old, the pavilions and terraces are shaded by green trees.'
Ascending the hall on the Buddha's birthday. When the World-Honored One was just born, he pointed one finger to the sky and one finger to the earth, walked seven steps, and looked around, saying, 'Above the heavens and below the heavens, I alone am the honored one.' Truly the appearance of a great person, not a child's play. Yunmen said, 'If I had seen him at that time, I would have struck him dead with a stick and fed him to the dogs, for the sake of peace in the world.' To be of the lineage of the old barbarian (referring to the Buddha), one must be like this. Fachang said, 'A good blow, but it came too late.' Before leaving Tushita Heaven (Sanskrit: Tusita, the fourth heaven of the desire realm, the abode of Maitreya Bodhisattva), he should have been given a blow, why wait until today? Even so, it's like drawing a bow after the thief has left, thinking all beards are red, but there are also red beards. The yellow-faced old man (referring to the Buddha) is still showing off at the end, truly acting as if no one else is around. Yunmen and Fachang, although acting bravely upon seeing righteousness, are like carving a boat to find a lost sword. He drew a line with his staff and said, 'Do you understand? A handful of willow branches cannot be gathered, and they rest with the mist on the jade balustrade.'
Ascending the hall. Today is the first day of the intercalary fifth month, and the sun still rises from the east. Each and every monk understands music, short songs and long chants all conform to the rules. The plum rain has cleared, and the shade of the trees is dense. What gains or losses are there in leisurely wandering under the trees? The true person without position (referring to inherent nature) is naked and casually leans against Vimalakirti (Vimalakirti, a representative figure of Buddhist lay bodhisattvas).
The day of the Buddha's Nirvana.
堂。涅槃生死等是空華。佛及眾生皆為剩語。諸人到者里作么生。良久拍禪床曰。但見落花隨水去。不知流出洞中春。
浴佛上堂。香嚴道。去年貧未是貧。今年貧始是貧。去年貧尚有卓錐之地。今年貧錐也無。眾中若有個漢出來道。長老錯了也。今朝四月八。是佛生日。如何舉此公案。山僧只對他道。住持事繁。便下座。
為碧峰和尚阇維奠茶。五臺山拾得來。誠非凡種。關西子沒頭腦。卻是靈根。惟茲一盞清茶。盪滌眾生熱惱。只如則川拋下茶籃。仰山撼動茶樹。畢竟明甚麼邊事。乃度盞曰。踏翻生死海。靠倒涅槃城。
室中垂語曰。昨夜蓮華峰。被蜉蝣食卻半邊。你因甚麼。不知冷泉亭。吞卻壑雷亭即不問。南高峰北高峰。斗額是第幾機。眾莫有契者。無何遭誣罔被逮。或勸師早自為計。師不顧。怡然詣所司。未鞫。即廡下說偈。端坐而逝。時洪武丙寅六月二十三也。壽六十九。坐夏五十八。
杭州府上竺我庵本無禪師
黃巖人。從凈慈方山落髮。依寂照于中竺掌綱維。有舅氏。教庠老成。挽之更宗。於是見湛堂澄于演福。研精教部。寂照惜其去。作偈寄之曰。從教入禪今古有。從禪入教古今無。一心三觀門雖別。水滿千江月自孤。后出世弘教。既為湛堂嗣。仍爇一香報寂照。
【現代漢語翻譯】 現代漢語譯本： 上堂說法。涅槃和生死等等都像是虛幻的空花。佛和眾生都不過是多餘的言語。各位到這裡來做什麼呢？（停頓很久，拍了一下禪床說）只看見凋落的花朵隨著流水而去，卻不知道這流水流出了山洞中的春天。
浴佛上堂說法。香嚴禪師說：『去年貧窮還不是真正的貧窮，今年貧窮才是真正的貧窮。去年貧窮尚且還有立錐之地，今年貧窮連錐子都沒有了。』大眾中如果有人出來說：『長老您說錯了。今天四月初八（佛誕日），是佛陀的生日，您怎麼能舉出這樣的公案呢？』我只會對他說：『住持事務繁忙。』說完便下座。
為碧峰和尚舉行荼毗儀式奠茶。五臺山的拾得（寒山拾得中的拾得，是文殊菩薩的化身）前來，確實不是凡俗之輩。關西的子（指碧峰和尚）沒有頭腦，卻是靈性的根本。唯有這一盞清茶，盪滌眾生的熱惱。就像則川禪師拋下茶籃，仰山禪師搖動茶樹，究竟說明了什麼事情呢？』於是舉起茶盞說：『踏翻生死之海，靠倒涅槃之城。』
在方丈室中開示說：『昨夜蓮華峰，被蜉蝣啃食了半邊。你們因為什麼，不知道冷泉亭。吞沒了壑雷亭暫且不問，南高峰北高峰，爭鬥額頭是第幾等玄機？』大眾中沒有人領會。不久之後，禪師遭到誣陷被逮捕。有人勸禪師早點為自己打算，禪師不理睬。安然地前往官府。還沒開始審問，就在廊下說了偈語，端坐而逝。當時是洪武丙寅年（1386年）六月二十三日，享年六十九歲，坐禪五十八年。
杭州府上竺寺的我庵本無禪師
黃巖人。從凈慈寺方山出家。依止中竺寺的寂照禪師掌管綱維事務。有個舅舅，是教書的老先生，勸他改宗儒學。於是他去演福寺拜見湛堂澄禪師，專心研究經教。寂照禪師惋惜他的離去，作偈送給他：『從經教入禪宗，自古今來都有；從禪宗入經教，自古今來沒有。一心三觀，門徑雖然不同，就像水滿千江，月亮自然孤照。』後來出世弘揚經教，既然是湛堂禪師的嗣法弟子，仍然點燃一炷香來報答寂照禪師的恩德。
【English Translation】 English version: Delivering a sermon in the hall. Nirvana and birth and death are like illusory empty flowers. Buddhas and sentient beings are just superfluous words. What are you all doing here? (After a long pause, he struck the Zen bed and said) 'I only see the falling flowers drifting away with the water, unaware that the stream flows out of the spring in the cave.'
Delivering a sermon during the bathing of the Buddha. Zen Master Xiangyan said: 'Being poor last year was not true poverty; being poor this year is true poverty. Last year, there was still a place to stand a gimlet; this year, there isn't even a gimlet.' If someone in the assembly were to come out and say, 'Elder, you are mistaken. Today is the eighth day of the fourth month (Buddha's birthday), the birthday of the Buddha. How can you bring up such a case?' I would only say to him, 'The abbot's affairs are busy.' Then he descended from the seat.
Offering tea at the cremation ceremony for Venerable Bifeng. Shide (Shide of Hanshan and Shide, an incarnation of Manjusri Bodhisattva) from Mount Wutai came, truly not a common person. The child from Guanzhong (referring to Venerable Bifeng) has no head, but is the root of spirituality. Only this cup of clear tea washes away the heat and vexation of sentient beings. Just like Zen Master Zechuan throwing down the tea basket and Zen Master Yangshan shaking the tea tree, what exactly does it explain?' Then he raised the teacup and said, 'Overturn the sea of birth and death, lean against the city of Nirvana.'
Giving instructions in the abbot's room, he said: 'Last night, Lotus Flower Peak was half-eaten by mayflies. Why don't you know Cold Spring Pavilion? Swallowing Thunder Cliff Pavilion is not a question for now, South Peak and North Peak, fighting foreheads, what level of mystery is it?' No one in the assembly understood. Not long after, the Zen master was falsely accused and arrested. Someone advised the Zen master to plan for himself early, but the Zen master ignored it. He went to the government office calmly. Before the interrogation began, he spoke a verse under the corridor and passed away while sitting upright. It was the twenty-third day of the sixth month in the year Bingyin of the Hongwu reign (1386), at the age of sixty-nine, with fifty-eight years of seated meditation.
Zen Master Wo'an Benwu of Shangzhu Temple in Hangzhou Prefecture
A native of Huangyan. He was ordained at Fangshan in Jingci Temple. He relied on Zen Master Jizhao of Zhongzhu Temple to manage affairs. He had an uncle, an experienced teacher, who persuaded him to change his sect to Confucianism. So he went to Yanfu Temple to see Zen Master Zhandang Cheng and devoted himself to studying the scriptures. Zen Master Jizhao regretted his departure and sent him a verse: 'Entering Zen from the teachings has existed since ancient times; entering the teachings from Zen has never existed since ancient times. Although the doors of the One Mind and Three Contemplations are different, like water filling a thousand rivers, the moon shines alone.' Later, he propagated the teachings after entering the world. Since he was a Dharma heir of Zen Master Zhandang, he still burned incense to repay the kindness of Zen Master Jizhao.
不以跡異而二其心也。寂照示寂時。師住四明延慶。照特遺書。囑其力弘大蘇少林二家宗趣。余無他言。師于祭筵拈香。乃曰。妙喜五傳最光焰。寂照一代甘露門。等閑觸著肝腦裂。冰霜忽作陽春溫。我思打失鼻孔日。是何氣息今猶存。天風北來歲云暮。掣電討。甚空中痕。后臨終無疾。坐蛻于白雲臺。
蘇州府開元愚仲善如禪師
吳江人。上堂。佛身充滿於法界。普現一切群生前。為甚麼滬瀆居民黃老之流迎之。而風濤駭吐像即沉沒。吳縣朱膺東靈帛尼請之。而靈相峨峨雙泛。試就提捧忽爾升舟。今山中所奉。維衛迦葉二石相是也。豈非隨緣赴感靡不周。而恒處此菩提座乎。然雖如是。若作恁么會。大蟲看水磨。不作恁么會。真州望長蘆。恁么不恁么。總拈卻又作么生。清平世界不用訛言。
示草菴僧偈曰。國師萬代善知識。雁宕草菴天下聞。得在其中居住者。生難遭想報深恩。度牒親從天上降。得來何翅萬黃金。時中若不修僧行。孤負皇王一片心。
晚年因法門從子瓛瑩中住萬壽。辟一室延之養老。及相本空繼席。待之尤至。故得優遊以樂其道。嘗居葑門直指庵。人因稱之曰直指和尚。將終。呼諸子訣別。泊然而逝。
杭州府靈隱樸隱天鏡元凈禪師
會稽倪氏子。狀貌魁偉
【現代漢語翻譯】 現代漢語譯本： 不因為境遇不同而改變自己的心志。寂照禪師示寂的時候，元凈禪師住在四明延慶寺。寂照禪師特地留下書信，囑咐他努力弘揚大蘇（指蘇軾）和少林兩家的宗風旨趣，沒有其他的話。元凈禪師在祭祀的宴席上拈香，說道：『妙喜禪師的傳承五代最為光輝，寂照禪師的一代是甘露之門。隨便觸碰一下就會肝腦塗地，冰霜忽然變成陽春的溫暖。我思量著打失鼻孔的那一天，是什麼氣息如今還存在？天風從北方吹來，一年將要結束，閃電般地追討，空中哪裡有痕跡？』後來臨終時沒有疾病，坐化在白雲臺。 蘇州府開元寺的愚仲善如禪師，吳江人。上堂說法時說：『佛身充滿整個法界，普遍顯現在一切眾生面前。為什麼滬瀆（上海的古稱）的居民，像黃老之流的人迎接佛像，卻風浪大作，把佛像都淹沒了？吳縣的朱膺東和靈帛尼請佛像，佛像卻靈光顯現，平穩地漂浮著。試著提起來，忽然就上了船。現在寺里供奉的，是維衛佛（Vipaśyin，過去七佛之一）和迦葉佛（Kāśyapa，過去七佛之一）的兩個石像。這難道不是隨著因緣赴應，無處不到，而恒常安住在菩提座上嗎？』然而即使是這樣，如果這樣理解，就像大蟲（老虎）看水磨一樣，毫無意義；如果不這樣理解，就像在真州（今江蘇儀徵）遙望長蘆寺一樣，遙不可及。這樣理解還是不這樣理解，都放下又該怎麼辦呢？清平的世界不需要虛假的話語。 給草菴寺僧人的偈語說：『國師（指悟新國師）是萬代的善知識，雁宕山的草菴寺天下聞名。能夠在這裡居住的人，要常常想著難得的機會，報答深厚的恩情。度牒（僧人的身份證明）親自從天上降下，得到它何止價值萬兩黃金。如果平時不修行僧人的行為，就辜負了皇上的一片心意。』 晚年的時候，因為法門的侄子瓛瑩中住在萬壽寺，開闢一間屋子供養他養老。等到相本空繼承住持的位置，對他更加優待。所以他能夠悠閒自在地享受他的道。曾經住在葑門（蘇州城門）的直指庵，人們因此稱他為直指和尚。臨終的時候，叫來所有的弟子訣別，安然去世。 杭州府靈隱寺的樸隱天鏡元凈禪師，會稽（今浙江紹興）倪家的兒子，身材魁梧。
【English Translation】 English version: He did not change his mind because of different circumstances. When Zen Master Jizhao (寂照) passed away, Zen Master Yuanjing (元凈) was residing at Yanqing Temple (延慶寺) in Siming (四明). Jizhao (寂照) specially left a letter, instructing him to vigorously promote the doctrines of the two schools of Dasu (大蘇, referring to Su Shi 蘇軾) and Shaolin (少林), with no other words. Yuanjing (元凈) offered incense at the sacrificial banquet and said, 'The transmission of Zen Master Miaoxi (妙喜) for five generations is the most glorious, and the generation of Jizhao (寂照) is the gate of nectar. Casually touching it will cause the liver and brain to be torn apart, and frost and ice will suddenly turn into the warmth of spring. I think about the day when I lost my nostrils, what kind of breath still exists today? The heavenly wind comes from the north, and the year is coming to an end, demanding like lightning, where are the traces in the air?' Later, he passed away without illness, sitting in meditation at Baiyun Terrace (白雲臺). Zen Master Yuzhong Shanru (愚仲善如) of Kaiyuan Temple (開元寺) in Suzhou Prefecture (蘇州府) was a native of Wujiang (吳江). In his Dharma talk, he said, 'The Buddha's body fills the entire Dharma realm, universally appearing before all sentient beings. Why did the residents of Hudu (滬瀆, ancient name of Shanghai), like the followers of Huang-Lao (黃老), welcome the Buddha statue, but the wind and waves arose, and the statue was submerged? When Zhu Yingdong (朱膺東) and Ling Bo Ni (靈帛尼) of Wuxian (吳縣) invited the Buddha statue, the spiritual appearance was majestic and floated steadily. Try lifting it up, and suddenly it boards the boat. Now, what is enshrined in the temple are the two stone statues of Buddha Vipasyin (維衛, one of the past seven Buddhas) and Buddha Kasyapa (迦葉, one of the past seven Buddhas). Isn't this responding to conditions and going everywhere, while constantly abiding on this Bodhi seat?' However, even so, if you understand it this way, it's like a tiger watching a water mill, meaningless; if you don't understand it this way, it's like looking at Changlu Temple (長蘆寺) from Zhenzhou (真州, present-day Yizheng, Jiangsu), unreachable. Understanding it this way or not understanding it this way, what should you do if you put it all down? The peaceful world does not need false words. A verse for the monks of Cao'an Temple (草菴寺) says, 'National Teacher (國師, referring to National Teacher Wuxin 悟新) is a good teacher for ten thousand generations, and Cao'an Temple (草菴寺) on Yandang Mountain (雁宕山) is famous throughout the world. Those who can live here should always think of the rare opportunity and repay the deep kindness. The ordination certificate (度牒) personally descended from heaven, obtaining it is worth more than ten thousand taels of gold. If you do not practice the behavior of a monk in ordinary times, you will fail the emperor's good intentions.' In his later years, because his Dharma nephew Huan Yingzhong (瓛瑩中) lived in Wanshou Temple (萬壽寺), he opened a room to support him in his old age. When Xiang Benkong (相本空) succeeded to the position of abbot, he treated him even more favorably. Therefore, he was able to leisurely enjoy his path. He once lived in Zhizhi Hermitage (直指庵) in Fengmen (葑門, Suzhou city gate), and people therefore called him Zhizhi Monk. When he was about to pass away, he called all his disciples to bid farewell and passed away peacefully. Zen Master Puyin Tianjing Yuanjing (樸隱天鏡元淨) of Lingyin Temple (靈隱寺) in Hangzhou Prefecture (杭州府) was the son of the Ni family of Kuaiji (會稽, present-day Shaoxing, Zhejiang), with a tall and sturdy appearance.
。性度坦夷。世間機阱。不識為何物。初從雪庭立祝髮。從昭慶濡受具戒。又從天岸濟。習臺衡止觀。嗣有遠志。乃謁無見於華頂。復游玉幾叩石室。室令參元叟于不動軒。入門。叟為厲聲一喝。師不覺汗下。黏縛盡脫。遽稽首三拜而已。叟命居侍司。尋掌記室。至正丙申。出世里之長慶。昇天衣。洪武壬子。詔天下名桑門。建會鐘阜。師應召入內。從容問道。賜食而退。丙辰繼席靈隱。
上堂。聲不是聲。觀音三昧。色不是色。文殊法門。聲色無礙。普賢境界。拈拄杖畫一畫曰。大鵬展翹蓋十洲。籮邊燕雀空啾啾。
上堂。即心即佛。嘉州牛吃禾。非心非佛。益州馬腹脹。不是心不是佛。天下覓醫人。灸豬左膊上。良久曰。啼得血流無用處。不如緘口過殘春。
未浹旬嬰誣。坐謫陜西。至寶應。謂從者曰。吾報身頗異常時。殆將盡乎。夜宿寧國寺。其住持總虛了者。與師有舊。相見甚歡。師曰。我骨有所託矣。是夜聚譚飲食如常。翌旦忽合爪端坐。泊然而逝。時洪武戊午正月十九日也。法孫梵譯。攜骨以還。骨間舍利。叢布如珠。于浴佛日結竁。于祖隴之側瘞焉。壽六十七。臘五十有五。
臺州府護聖迪原啟禪師
臨海人。為書生時。拜叔父堅上人于里之寶藏寺。偶閱首楞嚴經。至
【現代漢語翻譯】 現代漢語譯本： 他天性平和坦蕩，對於世間的陰謀陷阱，一概不知。起初在雪庭禪師處剃度，后在昭慶寺受具足戒。又跟隨天岸濟禪師學習天臺宗的止觀。後來立下遠大的志向，於是前往華頂山拜見無見禪師，又遊歷玉幾山叩拜石室禪師。石室禪師讓他參學于不動軒的元叟禪師。入門后，元叟禪師厲聲一喝，禪師頓覺汗流浹背，所有的束縛都脫落了，於是稽首三拜。元叟禪師命他擔任侍司，不久又掌管記室。至正丙申年（1356年），出任里之長慶寺住持，后升座天衣寺。洪武壬子年（1372年），朝廷詔令天下著名的僧人，在鐘阜山舉行法會，禪師**入內，從容地回答問題，皇帝賜予食物後退下。洪武丙辰年（1376年）繼承靈隱寺住持之位。
上堂說法時說：『聲不是聲，是觀音三昧（Avalokiteśvara Samadhi，觀世音菩薩的禪定）；色不是色，是文殊法門（Mañjuśrī Dharma，文殊菩薩的法門）；聲色無礙，是普賢境界（Samantabhadra's realm，普賢菩薩的境界）。』拈起拄杖畫了一下說：『大鵬展翅能覆蓋十洲，籮筐邊的燕雀只能空自啾啾。』
上堂說法時說：『即心即佛，嘉州（Jiāzhōu）的牛吃禾；非心非佛，益州（Yìzhōu）的馬腹脹。不是心不是佛，天下尋找醫生，在豬的左肩上施灸。』良久后說：『啼哭得血流滿面也沒有用處，不如閉口沉默度過殘春。』
不到半個月，禪師蒙受冤屈，被貶謫到陜西。到達寶應時，對隨從說：『我的報身和平時很不一樣，大概要走到盡頭了吧。』當晚住在寧國寺，那裡的住持總虛了者和禪師是舊相識，相見甚歡。禪師說：『我的骨灰有所託付了。』當晚聚會談笑飲食如常。第二天早上忽然合掌端坐，安然去世。時間是洪武戊午年（1378年）正月十九日。法孫梵譯帶著禪師的骨灰返回，骨灰中舍利叢生，如同珠子一般。在浴佛日結龕，安葬在祖墳旁邊。享年六十七歲，僧臘五十五年。
臺州府護聖迪原啟禪師
臨海人。做書生的時候，在鄉里的寶藏寺拜叔父堅上人為師。偶然閱讀《首楞嚴經》，讀到……
【English Translation】 English version: He was naturally peaceful and open-minded, completely unaware of the traps and schemes of the world. He was first tonsured at the Xue Ting (Snow Courtyard) Chan master, and later received the full precepts at Zhaoqing Temple. He also followed Tian An Ji (Heavenly Shore Ji) to study the Tiantai school's Samatha-vipassanā (止觀) meditation. Later, he established lofty aspirations, so he went to Huading Mountain to visit the Wujian (No See) Chan master, and also traveled to Yuji Mountain to prostrate before the Shishi (Stone Chamber) Chan master. The Shishi Chan master had him study with the Yuansou (Primal Elder) Chan master at Budong Xuan (Immovable Veranda). Upon entering, the Yuansou Chan master shouted sternly, and the Chan master suddenly felt sweat pouring down his back, and all his bonds were broken. So he bowed three times. The Yuansou Chan master ordered him to serve as an attendant, and soon he was in charge of the records room. In the Bing Shen year of the Zhizheng era (1356 AD), he became the abbot of Changqing Temple in Li, and later ascended to the abbotship of Tianyi Temple. In the Renzi year of the Hongwu era (1372 AD), the imperial court ordered famous monks from all over the world to hold a Dharma assembly at Zhongfu Mountain. The Chan master **entered the palace and answered questions calmly. The emperor bestowed food and he withdrew. In the Bingchen year of the Hongwu era (1376 AD), he succeeded to the abbotship of Lingyin Temple.
When giving a Dharma talk, he said: 'Sound is not sound, it is the Avalokiteśvara Samadhi (觀音三昧, the Samadhi of Avalokiteśvara Bodhisattva); form is not form, it is the Mañjuśrī Dharma (文殊法門, the Dharma of Mañjuśrī Bodhisattva); sound and form are unobstructed, it is the Samantabhadra's realm (普賢境界, the realm of Samantabhadra Bodhisattva).' He picked up his staff and drew a line, saying: 'The roc spreads its wings to cover ten continents, while the sparrows beside the basket can only chirp in vain.'
When giving a Dharma talk, he said: 'Immediate mind is immediate Buddha, the Jia Zhou (嘉州) ox eats rice; non-mind is non-Buddha, the Yi Zhou (益州) horse's belly is bloated. Neither mind nor Buddha, seek doctors all over the world, cauterize the pig's left shoulder.' After a long pause, he said: 'Crying until blood flows is useless, better to shut your mouth and pass the remaining spring.'
In less than half a month, the Chan master was wrongly accused and exiled to Shaanxi. When he arrived at Baoying, he said to his attendants: 'My reward body is quite different from usual, it is probably coming to an end.' That night he stayed at Ningguo Temple, where the abbot Zongxu Liao was an old acquaintance of the Chan master, and they were very happy to see each other. The Chan master said: 'My ashes are entrusted.' That night they gathered, talked, ate and drank as usual. The next morning, he suddenly put his palms together and sat upright, and passed away peacefully. The time was the nineteenth day of the first month of the Wuwu year of the Hongwu era (1378 AD). The Dharma grandson Fanyi brought the Chan master's ashes back, and the relics in the ashes were clustered like pearls. The stupa was built on the day of the Buddha's bathing festival, and buried next to the ancestral tomb. He lived to be sixty-seven years old, with fifty-five years as a monk.
Hu Sheng Di Yuan Qi Chan Master of Taizhou Prefecture
A native of Linhai. When he was a scholar, he took his uncle, the Venerable Jian, as his teacher at the Baozang Temple in his hometown. He happened to read the Shurangama Sutra, and when he reached...
山河大地皆是妙明心中所現物處。置卷紬繹良久。豁然有省。白父母求出家。禮寂照為師。服頭陀行。久而益勤。出世護聖。後退居東堂七年。著有書。曰大普幻海。曰法運通略。曰贅談。曰疣說。曰儒釋精華。總若干卷。又作佛祖大統賦。終時壽四十三。
蘇州府萬壽佛初智淳禪師
送忠侍者偈曰。鳥窠吹起布毛。侍者當下悟去。一對無孔鐵錘。賣弄鬼家活計。若是靈利阿師。別有天然氣宇。恢張本地風光。顯出。衲僧巴鼻。以大千攝入毫端。將須彌納向芥子。直踏毗盧頂上行。千手大悲攔不住。
寧波府天寧歸庵仲猷祖闡禪師
鄞縣陳氏子。從佛智匡剃染。參寂照于徑山得旨。出世蘆山。遷香山。升郡之天寧。上堂。即心即佛。非心非佛。不是心。不是佛。五臺山上云烝飯。佛殿階前狗尿天。剎竿頭上煎䭔子。三個猢猻夜簸錢。
上堂。若論第一句。三世諸佛道不得。六代祖師道不得。天下老和尚道不得。山僧道不得。大眾道不得。拈拄杖曰。拄杖子道得么。道得也是第二句。
元宵上堂。十五日已前。腳頭腳尾黃金蓮。十五日已后。白牯貍奴成隊走。正當十五日。樓臺上下火照火。車馬往來人看人。好。大眾且道。好在甚麼處。眾眼難瞞。便下座。
江心萬禪師法
【現代漢語翻譯】 現代漢語譯本：山河大地都是妙明真心（妙明真心指清凈、覺悟的心）中所顯現的事物。作者放下書卷，仔細研讀了很久，忽然有所領悟。於是稟告父母，請求出家，拜寂照禪師為師，奉行頭陀行（頭陀行指佛教中的苦行），時間越久越是勤奮。後來出世弘法，護持聖教，之後退居東堂七年，著有書籍，名為《大普幻海》、《法運通略》、《贅談》、《疣說》、《儒釋精華》，總共有若干卷。又作《佛祖大統賦》。圓寂時享年四十三歲。
蘇州府萬壽佛寺的初智淳禪師
送別忠侍者的偈語說：『鳥窠禪師吹起布毛，侍者當下就領悟了。一對無孔鐵錘，賣弄鬼家的活計。如果是靈利聰明的阿師，自有天然的氣宇。恢弘張揚本地的風光，顯露出衲僧（衲僧指僧人）的本來面目。以大千世界攝入毫毛之端，將須彌山（須彌山指佛教中的聖山）納入芥子之中。直接踏在毗盧佛（毗盧佛指法身佛）的頭頂上行走，千手大悲觀音也攔不住。』
寧波府天寧寺的歸庵仲猷祖闡禪師
祖闡禪師是鄞縣陳氏之子，跟隨佛智匡禪師剃度出家，參學寂照禪師于徑山，得到他的旨意。後來出世在蘆山弘法，又遷往香山，升座于郡里的天寧寺。上堂說法時說：『即心即佛，非心非佛，不是心，不是佛。五臺山上云蒸飯，佛殿階前狗尿天。剎竿頭上煎油餅，三個猢猻夜裡擲錢。』
上堂說法時說：『如果論第一句，三世諸佛（三世諸佛指過去、現在、未來的一切佛）也說不出來，六代祖師（六代祖師指禪宗的六位祖師）也說不出來，天下的老和尚也說不出來，我山僧也說不出來，大眾也說不出來。』於是拿起拄杖說：『拄杖子說得出來嗎？』即使說得出來，也是第二句。
元宵節上堂說法時說：『正月十五日以前，腳頭腳尾都是黃金蓮。正月十五日以後，白色的野貓成群結隊地走。正當正月十五日，樓臺上上下下火光照耀，車馬來來往往人看人。』好！大眾們，且說，好在哪裡？眾人的眼睛難以欺瞞。』說完便下座。
江心萬禪師法
【English Translation】 English version: Mountains, rivers, and the great earth are all objects manifested from the wondrously enlightened mind (妙明真心, Miào Míng Zhēn Xīn, refers to the pure and enlightened mind). The author put down his book and pondered over it for a long time, and suddenly had an epiphany. He then told his parents and requested to leave home to become a monk, taking Jizhao (寂照) as his teacher, and practicing the ascetic practices (頭陀行, tóu tuó xíng, refers to the ascetic practices in Buddhism). The longer he practiced, the more diligent he became. Later, he went out into the world to propagate the Dharma and protect the Holy Teachings. After that, he retired to the East Hall for seven years and wrote books called 'Da Pu Huan Hai (大普幻海)', 'Fa Yun Tong Lue (法運通略)', 'Zhui Tan (贅談)', 'You Shuo (疣說)', and 'Ru Shi Jing Hua (儒釋精華)', totaling several volumes. He also wrote 'Fu Zu Da Tong Fu (佛祖大統賦)'. He passed away at the age of forty-three.
Chan Master Chuzhi Chun (初智淳) of Wanshou Temple (萬壽佛寺) in Suzhou Prefecture
A verse for sending off attendant Zhong (忠): 'Bird's Nest (鳥窠) blew up the cloth fluff, the attendant immediately understood. A pair of iron hammers without holes, showing off the tricks of the ghost family. If it is a clever and intelligent teacher, he will naturally have a natural bearing. Vigorously promote the local scenery, revealing the true face of a衲僧 (nà sēng, refers to a Buddhist monk). Taking the great thousand worlds into the tip of a hair, and putting Mount Sumeru (須彌山, Xūmí Shān, refers to the sacred mountain in Buddhism) into a mustard seed. Walking directly on top of Vairocana's (毗盧佛, Pílúfó, refers to the Dharmakaya Buddha) head, even the Thousand-Handed Great Compassion (千手大悲觀音) cannot stop him.'
Chan Master Gui'an Zhongyou Zuchan (歸庵仲猷祖闡) of Tianning Temple (天寧寺) in Ningbo Prefecture
Chan Master Zuchan was the son of the Chen family in Yin County. He was tonsured and ordained by Chan Master Fozhi Kuang (佛智匡), and studied with Chan Master Jizhao (寂照) at Jingshan (徑山), receiving his instructions. Later, he went out into the world to propagate the Dharma at Lushan (蘆山), and then moved to Xiangshan (香山), ascending the seat at Tianning Temple (天寧寺) in the prefecture. When he ascended the hall to give a Dharma talk, he said: 'The mind is the Buddha, the non-mind is the non-Buddha, it is not the mind, it is not the Buddha. Steamed rice on Mount Wutai (五臺山), dog urine in front of the Buddha hall. Frying cakes on top of the flagpole, three monkeys tossing money at night.'
When he ascended the hall to give a Dharma talk, he said: 'If we talk about the first sentence, the Buddhas of the three times (三世諸佛, sān shì zhū fó, refers to all the Buddhas of the past, present, and future) cannot say it, the six patriarchs (六代祖師, liù dài zǔshī, refers to the six patriarchs of Zen Buddhism) cannot say it, the old monks of the world cannot say it, I, this mountain monk, cannot say it, and the assembly cannot say it.' Then he picked up his staff and said: 'Can the staff say it?' Even if it can say it, it is still the second sentence.
When he ascended the hall on the Lantern Festival, he said: 'Before the fifteenth day of the first month, the head and tail of the feet are golden lotuses. After the fifteenth day of the first month, white wild cats walk in droves. On the fifteenth day of the first month, the lights shine up and down the buildings, and people come and go in carriages and horses.' Good! Everyone, tell me, where is the goodness in? It is difficult to deceive the eyes of the crowd.' After saying this, he descended from the seat.
Dharma of Chan Master Wan (萬) of Jiangxin (江心)
嗣
□□府報恩無方智普禪師
桂陽龍氏子。住後上堂。六月行人口吐煙。區區只為利名牽。爭如林下無心客。一覺和衣到曉眠。拍禪床曰。乾明不惜口業。為你說破。臘月三十日。閻老子要問你索飯錢在。
上堂。春色濃春日融。園林暖野花紅。昔日靈云一見。透脫色空。而今諸人總見。因甚不悟。若也不悟。眼被色籠。擊拂子曰。錯教人恨五更風。
南康府云居小隱師大禪師
終日方丈危坐。澹如也。剃余鬚髮。侍者鑷生。爭取藏之。信次即生舍利。嘗有示信禪人偈曰。信是道元功德母。藥如有驗不消多。有人直下承當得。佛祖安能奈爾何。
徑山熙禪師法嗣
江寧府大龍翔集慶寺。笑隱大欣禪師
九江義門陳氏子。從郡之水陸院芟染。自幼開爽絕倫。初見一山萬。既而遣詣百丈。參晦機。機一見器重。命掌記室。一日問。黃龍既得旨于泐潭。及見慈明氣索汗下。過在甚麼處。師抗聲曰。千年桃核里。覓甚舊時仁。又室中侍立次。機舉野狐話。詰曰。不落因果。便墮野狐身。不昧因果。便脫野狐身。且道利害在甚麼處。師擬答機遽震威一喝。師當下渙然冰釋。因同參苦問。師答頌曰。百丈野狐。野狐百丈。埋作一坑。伏惟尚饗。后出世湖之烏回。遷杭之報國中
【現代漢語翻譯】 現代漢語譯本 嗣
□□府報恩無方智普禪師
桂陽龍氏之子。住持後上堂說法：『六月里修行的人口中吐出煙霧，汲汲營營只是爲了名利所牽絆。怎比得上山林中無心的隱士，一覺睡到天亮。』 拍打禪床說：『乾明（禪師自稱）不惜口業，為你們說破。臘月三十（指一年 শেষ的時候），閻王爺要問你索要飯錢了。』
上堂說法：『春色濃郁，春日和融，園林溫暖，野花鮮紅。昔日靈云（指靈云志勤禪師）一見桃花而開悟，透徹了色空的真諦。如今你們都見到了（這美好的景色），為何不能領悟？如果不能領悟，是因為眼睛被外色所迷惑。』 擊打拂塵說：『錯怪了擾人清夢的五更風。』
南康府云居小隱師大禪師
整日于方丈室內端坐，心境淡泊。剃去剩餘的鬚髮時，侍者將剃下的頭髮收藏起來，不久便生出舍利。曾有偈語開示信禪人說：『信是道的根源，功德的母親，藥如果有效，不必多用。有人當下就能承擔領會，佛祖也奈何不了他。』
徑山熙禪師法嗣
江寧府大龍翔集慶寺，笑隱大欣禪師
九江義門陳氏之子。在郡里的水陸院出家。自幼聰慧過人。最初拜見一山萬禪師，之後被派遣到百丈山，參拜晦機禪師。晦機禪師一見便十分器重他，命他掌管書記室。一日，晦機禪師問道：『黃龍（指黃龍慧南禪師）既然在泐潭（指泐潭懷澄禪師）處領悟了禪旨，為何見到慈明（指慈明楚圓禪師）時卻氣餒汗下？過錯在哪裡？』 禪師高聲回答說：『千年桃核里，哪裡去找舊時的仁義？』 又一次在室內侍立時，晦機禪師舉起野狐的故事，詰問道：『不落因果，便墮入野狐之身；不昧因果，便脫離野狐之身。那麼，利害的關鍵在哪裡？』 禪師正要回答，晦機禪師突然大喝一聲。禪師當下渙然冰釋，徹底領悟。因此，同參的道友苦苦追問他，禪師回答說：『百丈野狐，野狐百丈，埋在同一個坑裡，請您享用吧。』 後來出世住持湖州的烏回寺，又遷往杭州的報國寺。
【English Translation】 English version Succession
Zen Master Zhipu of Bao'en Wufang Monastery, □□ Prefecture
A son of the Long family of Guiyang. After assuming the abbotship, he ascended the Dharma hall and said: 'In the sixth month, practitioners exhale smoke. They are preoccupied and driven by fame and gain. How can they compare to the carefree guests in the forest, who sleep soundly until dawn?' He struck the Zen platform and said: 'Qianming (the Zen master referring to himself) does not hesitate to commit verbal karma, and I will reveal it to you. On the thirtieth day of the twelfth month (referring to the end of the year), King Yama will demand meal money from you.'
Ascending the Dharma hall, he said: 'The spring colors are rich, the spring day is harmonious, the gardens are warm, and the wild flowers are red. In the past, Lingyun (referring to Zen Master Lingyun Zhiqin) had a glimpse and penetrated the truth of form and emptiness. Now you all see it (the beautiful scenery), why don't you understand? If you don't understand, it is because your eyes are deluded by external forms.' He struck the whisk and said: 'Wrongly blaming the five-watch wind for disturbing people's dreams.'
Zen Master Shida of Yunju Xiaoyin Monastery, Nankang Prefecture
He sat upright in his abbot's room all day long, serene and detached. When his remaining hair was shaved, the attendant collected the shaved hair, and soon relics appeared. He once gave a verse to instruct Zen practitioner Xin, saying: 'Faith is the source of the Way, the mother of merit. If the medicine is effective, it need not be much. If someone can take it upon themselves to understand directly, even the Buddhas and Patriarchs can do nothing to him.'
Dharma Successor of Zen Master Xi of Jingshan
Zen Master Xiaoyin Daxin of Dalongxiang Jiqing Monastery, Jiangning Prefecture
A son of the Chen family of Yimen, Jiujiang. He was tonsured at the Water and Land Monastery in the prefecture. From a young age, he was exceptionally intelligent. He first met Zen Master Yishan Wan, and later was sent to Baizhang Mountain to visit Zen Master Huiji. Zen Master Huiji valued him greatly at first sight and appointed him to manage the secretariat. One day, Zen Master Huiji asked: 'Huanglong (referring to Zen Master Huanglong Huinan) having attained the essence of Zen at Letan (referring to Zen Master Letan Huaicheng), why did he become discouraged and sweat when he saw Ciming (referring to Zen Master Ciming Chuyuan)? Where was the fault?' The Zen master replied loudly: 'In a thousand-year-old peach pit, where can one find the old benevolence?' Another time, while standing in attendance in the room, Zen Master Huiji raised the story of the wild fox and questioned: 'Not falling into cause and effect, one falls into the body of a wild fox; not being ignorant of cause and effect, one escapes the body of a wild fox. So, where is the key to benefit and harm?' As the Zen master was about to answer, Zen Master Huiji suddenly let out a loud shout. The Zen master immediately felt a sense of clarity and complete understanding. Therefore, his fellow practitioners persistently questioned him, and the Zen master replied: 'Baizhang's wild fox, the wild fox of Baizhang, buried in the same pit, please enjoy it.' Later, he came forth to be the abbot of Wuhui Monastery in Huzhou, and then moved to Baoguo Monastery in Hangzhou.
竺。至順庚午。文宗以潛邸為大龍翔集慶寺。妙簡名德開山。師首膺其選。賜號廣智全悟大禪師。復驛召赴闕。入見奎章閣。賜坐。咨問法要。及順帝御極。待遇益隆。后以老病求退。優詔不許。敕外臺護祝。使安居終老。
上堂。安養國中。水鳥樹林悉皆唸佛。知足天上。樹相撐觸演說苦空。豎拂子曰。山僧拂子。穿卻諸人鼻孔。諸人向甚處出氣。聻。入新寺上堂。第一義諦。明如杲日。寬若太虛。萬匯森然。纖塵不立。若乃明今舉古。無非節外生枝。立主立賓。何異虛空釘橛。然聖旨建寺諸官臨筵。不可只恁么休去。還有共相激揚底么。問答不錄。乃曰。釋迦世尊。舍金輪而登佛位。今上皇帝。從佛位而御金輪。收攝三千剎海於一印中。具足八萬法門於一毫上。如華嚴會上菩薩。得無盡福德藏解脫門。於一器中。出生種種美味飲食。又于眾會。仰觀空中。而雨種種珍寶。隨眾生心。悉令滿足。然後得其寶者。盡證法門。食其味者。咸成妙道。無一塵而不具足佛事。無一法而不圓滿正宗。即今崇建寶坊。闡揚法施。諸天音樂。不鼓自鳴。梵唄詠歌。自然敷奏。十方菩薩。咸集道場。八部天龍。同伸慶贊。還有不歷化城。徑登寶所者么。遂擊拂子曰。四海已歸皇化里。時清休唱太平歌。
上堂。孤峰頂上
【現代漢語翻譯】 現代漢語譯本： 竺法師在至順庚午年（1330年），文宗皇帝將潛邸改為大龍翔集慶寺，精挑細選名僧大德來開山。竺法師首先被選中，被賜予『廣智全悟大禪師』的稱號。之後又被驛站召至京城，進入奎章閣覲見，皇帝賜座並諮詢佛法要義。到順帝即位后，對竺法師的待遇更加優厚。後來竺法師因年老多病請求告老還鄉，皇帝下詔不準，並敕令外臺官員護持，使其能夠安居終老。
上堂說法時，竺法師說：『在安養國（Sukhavati，極樂世界）中，水鳥樹林都在念佛。在知足天（Tushita Heaven，彌勒菩薩所在的天界）上，樹木互相碰撞，演說苦空之理。』 隨後豎起拂塵說：『山僧的拂塵，能夠穿透你們的鼻孔，你們向哪裡出氣呢？』
在新寺上堂說法時，竺法師說：『第一義諦（Paramārtha-satya，佛教的最高真理），明亮如太陽，寬廣如太虛。萬物繁盛，纖塵不染。如果說明今舉古，無非是節外生枝；如果立主立賓，那和在虛空中釘橛子有什麼區別？然而，因為有聖旨建造寺廟，各位官員也親臨法筵，不能就這樣結束。還有人要共同激揚佛法的嗎？』（問答內容省略）於是說：『釋迦世尊（Śākyamuni，佛教創始人）捨棄金輪王的地位而證得佛位，當今皇帝陛下從佛位而執掌金輪王之權。將三千剎海（三千大千世界）收攝於一個印章之中，將八萬四千法門具足於一根毫毛之上。如同華嚴會上（Avataṃsaka，華嚴經所描述的法會）的菩薩，得到無盡福德藏解脫門，在一個器皿中，出生種種美味飲食，又在眾會之中，仰觀空中，而降下種種珍寶，隨著眾生的心意，全部令其滿足。然後得到珍寶的人，都證得法門，吃到美味的人，都成就妙道。沒有一塵不具足佛事，沒有一法不圓滿正宗。如今崇建寶坊，闡揚法施，諸天音樂，不擊自鳴，梵唄詠歌，自然奏響。十方菩薩，都聚集在道場，八部天龍（Nāga，佛教護法神），一同慶賀讚歎。還有不經歷化城（幻化的城市，比喻二乘境界），直接登上寶所（最終的涅槃之地）的人嗎？』 於是敲擊拂塵說：『四海已經歸順皇上的教化，時世清平，歌唱太平之歌。』
上堂說法，竺法師說：『孤峰頂上……』 English version: Master Zhu, in the Gengwu year of the Zhishun era (1330 AD), Emperor Wenzong converted his former residence into the Great Longxiang Jiqing Temple, carefully selecting eminent monks and virtuous individuals to inaugurate it. Master Zhu was the first to be chosen and was bestowed the title of 'Great Dhyana Master of Extensive Wisdom and Complete Enlightenment'. Subsequently, he was summoned to the capital by express courier and granted an audience in the Kuizhang Pavilion. The Emperor offered him a seat and inquired about the essential principles of Buddhism. After Emperor Shundi ascended the throne, Master Zhu's treatment became even more generous. Later, due to old age and illness, Master Zhu requested to retire and return home, but the Emperor issued an edict refusing his request and ordered officials from the Outer Terrace to protect and support him, allowing him to live out his days in peace.
During an ascending-the-dharma-hall sermon, Master Zhu said: 'In the Land of Sukhavati (Pure Land of Amitābha), the water birds and trees all recite the Buddha's name. In the Tushita Heaven (the heaven where Maitreya Bodhisattva resides), the trees collide with each other, expounding the principles of suffering and emptiness.' Then, he raised his whisk and said: 'This mountain monk's whisk can pierce through your nostrils. Where do you exhale?'
During an ascending-the-dharma-hall sermon at the new temple, Master Zhu said: 'The Paramārtha-satya (Ultimate Truth) is as bright as the sun and as vast as the great void. All things flourish, and not a speck of dust remains. If we explain the present by citing the past, it is nothing more than creating branches outside the stem; if we establish a host and a guest, what difference is there from nailing a peg in the void? However, because there is an imperial decree to build the temple, and all the officials have come to the Dharma assembly, we cannot simply end here. Is there anyone who wants to jointly inspire and promote the Dharma?' (The content of the questions and answers is omitted.) Then he said: 'Śākyamuni Buddha (the founder of Buddhism) abandoned the position of a Chakravartin (Wheel-Turning King) and attained Buddhahood. The current Emperor now holds the power of a Chakravartin from the position of a Buddha. He gathers the three thousand chiliocosms (three thousand great thousand worlds) into one seal and contains the eighty-four thousand Dharma gates within a single hair. Like the Bodhisattvas in the Avataṃsaka Assembly (the assembly described in the Avataṃsaka Sutra), he obtains the liberation gate of the inexhaustible treasury of merit and virtue, producing various delicious foods from one vessel, and raining down various treasures in the assembly, fulfilling the desires of all beings. Then, those who obtain the treasures all realize the Dharma gate, and those who eat the delicious food all attain the wonderful path. There is not a single dust that does not fully embody the Buddha's work, and not a single Dharma that does not perfectly complete the orthodox tradition. Now, we are building this precious temple and propagating the Dharma. The music of the heavens plays without being struck, and the chanting of Sanskrit hymns naturally resounds. Bodhisattvas from the ten directions gather in the Dharma field, and the eight classes of gods and dragons (Nāga, deities who protect Buddhism) jointly offer congratulations and praise. Is there anyone who can directly ascend to the treasure land (the ultimate state of Nirvana) without passing through the illusory city (a metaphor for the realm of the two vehicles)?' Then he struck the whisk and said: 'The four seas have already submitted to the Emperor's teachings, and in this peaceful time, we sing songs of great peace.'
During an ascending-the-dharma-hall sermon, Master Zhu said: 'On the peak of a solitary mountain...'
【English Translation】 Master Zhu, in the Gengwu year of the Zhishun era (1330 AD), Emperor Wenzong converted his former residence into the Great Longxiang Jiqing Temple, carefully selecting eminent monks and virtuous individuals to inaugurate it. Master Zhu was the first to be chosen and was bestowed the title of 'Great Dhyana Master of Extensive Wisdom and Complete Enlightenment'. Subsequently, he was summoned to the capital by express courier and granted an audience in the Kuizhang Pavilion. The Emperor offered him a seat and inquired about the essential principles of Buddhism. After Emperor Shundi ascended the throne, Master Zhu's treatment became even more generous. Later, due to old age and illness, Master Zhu requested to retire and return home, but the Emperor issued an edict refusing his request and ordered officials from the Outer Terrace to protect and support him, allowing him to live out his days in peace. During an ascending-the-dharma-hall sermon, Master Zhu said: 'In the Land of Sukhavati (Pure Land of Amitābha), the water birds and trees all recite the Buddha's name. In the Tushita Heaven (the heaven where Maitreya Bodhisattva resides), the trees collide with each other, expounding the principles of suffering and emptiness.' Then, he raised his whisk and said: 'This mountain monk's whisk can pierce through your nostrils. Where do you exhale?' During an ascending-the-dharma-hall sermon at the new temple, Master Zhu said: 'The Paramārtha-satya (Ultimate Truth) is as bright as the sun and as vast as the great void. All things flourish, and not a speck of dust remains. If we explain the present by citing the past, it is nothing more than creating branches outside the stem; if we establish a host and a guest, what difference is there from nailing a peg in the void? However, because there is an imperial decree to build the temple, and all the officials have come to the Dharma assembly, we cannot simply end here. Is there anyone who wants to jointly inspire and promote the Dharma?' (The content of the questions and answers is omitted.) Then he said: 'Śākyamuni Buddha (the founder of Buddhism) abandoned the position of a Chakravartin (Wheel-Turning King) and attained Buddhahood. The current Emperor now holds the power of a Chakravartin from the position of a Buddha. He gathers the three thousand chiliocosms (three thousand great thousand worlds) into one seal and contains the eighty-four thousand Dharma gates within a single hair. Like the Bodhisattvas in the Avataṃsaka Assembly (the assembly described in the Avataṃsaka Sutra), he obtains the liberation gate of the inexhaustible treasury of merit and virtue, producing various delicious foods from one vessel, and raining down various treasures in the assembly, fulfilling the desires of all beings. Then, those who obtain the treasures all realize the Dharma gate, and those who eat the delicious food all attain the wonderful path. There is not a single dust that does not fully embody the Buddha's work, and not a single Dharma that does not perfectly complete the orthodox tradition. Now, we are building this precious temple and propagating the Dharma. The music of the heavens plays without being struck, and the chanting of Sanskrit hymns naturally resounds. Bodhisattvas from the ten directions gather in the Dharma field, and the eight classes of gods and dragons (Nāga, deities who protect Buddhism) jointly offer congratulations and praise. Is there anyone who can directly ascend to the treasure land (the ultimate state of Nirvana) without passing through the illusory city (a metaphor for the realm of the two vehicles)?' Then he struck the whisk and said: 'The four seas have already submitted to the Emperor's teachings, and in this peaceful time, we sing songs of great peace.' During an ascending-the-dharma-hall sermon, Master Zhu said: 'On the peak of a solitary mountain...'
目視雲霄。無乃埋沒己靈。十字街頭和泥合水。且貴流通正眼。拈拄杖曰。釋迦已滅。彌勒未生。正當今日。千聖命脈列祖鉗錘。總在新報國手裡。拈起也。七穿八穴。頭頭現無邊妙身。放下也。鑒地輝天。處處彰寶王剎海。說甚麼溪山各異。云月是同。至化無為。功不宰。蕩然一片古皇風。復舉志公令人傳語思大曰。何不下山教化眾生去。一向目視雲漢作甚麼。思大曰。三世諸佛。被我一口吞盡。何處更有眾生可度。師曰。思大被志公一拶。直得倒退三千。
進退兩序上堂。心空及第。選佛何必選官。荷負叢林。為眾一以為己。報國為法擇人。量材授職。如樂奏九成。左右進退無不合度。只如一喝分賓主。照用一時行。諸人作么生甄別。喝一喝曰。九萬里鵬才奮迅。三千年鶴便翱翔。
上堂。言發非聲。色前不物。著甚來由。聲色里睡眠。聲色里坐臥。卻較些子。所以道。即此見聞非見聞。無餘聲色可呈君。箇中若了全無事。體用何妨分不分。驀拈拄杖曰。水流黃葉來何處。牛帶寒鴉過遠村。卓拄杖下座。
上堂。舉黃龍南室中垂語曰。我手何似佛手。我腳何似驢腳。人人有個生緣。那個是上座生緣。師曰。黃龍三關。如商君立法。法雖立。而先王之道廢矣。故當時出其門者甚多。得其傳者益寡
【現代漢語翻譯】 現代漢語譯本 目視雲霄，豈不是埋沒了自己的靈性？在十字街頭和泥合水，最重要的是流通正眼（正確的認識）。拈起拄杖說：『釋迦（Śākyamuni，佛教創始人）已經涅槃，彌勒（Maitreya，未來佛）尚未降生，正當今日，千聖的命脈、列祖的鉗錘，都在新報國的手裡。』拈起拄杖，七穿八穴，處處都顯現無邊的妙身；放下拄杖，鑒地輝天，處處都彰顯寶王剎海（佛國凈土）。說什麼溪山各異，云月卻是相同的。至高的化育是無為的，功用不加干涉，一片蕩然的古皇之風。 又舉志公（寶誌禪師）讓人傳話給思大（僧人）說：『為什麼不下山教化眾生？一味地看著天上的雲彩做什麼？』思大說：『三世諸佛，都被我一口吞盡，哪裡還有眾生可度？』師父說：『思大被志公一拶，直接倒退了三千。』 進退兩序上堂。心空才能及第，選佛又何必選官？荷負叢林，為大眾就是為自己。報效國家是爲了弘揚佛法而選擇人才，衡量才能授予職位，如同演奏韶樂，左右進退沒有不合乎法度的。只如一聲喝令分清賓主，照用一時施行。各位如何辨別？喝一聲說：『九萬里的鵬鳥才能奮迅，三千年的仙鶴便可翱翔。』 上堂。言語發出並非聲音，色相之前沒有事物。從哪裡來的呢？在聲色里睡眠，在聲色里坐臥，稍微好一些。所以說，『即此見聞非見聞，無餘聲色可呈君。』箇中若了全無事，體用何妨分不分。』忽然拈起拄杖說：『流水帶著黃葉從哪裡來？牛帶著寒鴉經過遙遠的村莊。』放下拄杖下座。 上堂。舉黃龍南在室中垂語說：『我的手像佛手嗎？我的腳像驢腳嗎？人人都有個生緣，哪個是上座的生緣？』師父說：『黃龍的三關，如同商鞅立法，法雖然立了，而先王之道卻廢棄了。所以當時出其門者甚多，得到真傳的卻很少。
【English Translation】 English version Gazing at the clouds, isn't that burying one's own spirit? Mixing mud and water on the crossroads, what's most important is circulating the true eye (correct understanding). Picking up the staff, he said: 'Śākyamuni (the founder of Buddhism) has already passed into Nirvana, Maitreya (the future Buddha) has not yet been born. Right at this moment, the lifeline of the thousand sages, the tongs of the ancestral masters, are all in the hands of Xin Baoguo. Picking up the staff, with seven holes and eight apertures, everywhere manifests boundless wondrous bodies; putting down the staff, illuminating the earth and shining on the sky, everywhere proclaims the treasure king's sea of lands (Buddha's pure land). What is said about streams and mountains being different, the clouds and moon are the same. The highest transformation is non-action, its function does not interfere, a vast expanse of ancient imperial wind.' He also cited Zhigong (Chan Master Baozhi) asking someone to relay a message to Sida (a monk), saying: 'Why not go down the mountain to teach and transform sentient beings? What are you doing just looking at the clouds in the sky?' Sida said: 'The Buddhas of the three worlds have all been swallowed by me in one gulp, where else are there sentient beings to liberate?' The master said: 'Sida was pushed back three thousand by Zhigong's squeeze.' Ascending the hall for the two rows of advancing and retreating monks. Only with an empty mind can one pass the exam; why choose an official when selecting a Buddha? Bearing the burden of the monastery, benefiting the community is benefiting oneself. Serving the country is selecting talents to promote the Dharma, measuring talents to assign positions, like playing the Shao music, advancing and retreating without failing to conform to the Dharma. Just like a shout that distinguishes guests from hosts, illuminating and applying it at once. How do you discern, everyone? He shouted: 'The talent of a Peng bird of ninety thousand miles soars swiftly, the crane of three thousand years then flies high.' Ascending the hall. Words spoken are not sound, before form there are no things. Where does it come from? Sleeping in sound and form, sitting and lying in sound and form, is slightly better. Therefore, it is said, 'This very seeing and hearing is not seeing and hearing, there are no other sounds and forms to present to you.' If one understands that there is nothing at all in this, what harm is there in separating or not separating substance and function?' Suddenly picking up the staff, he said: 'Where does the flowing water bring the yellow leaves from? The cow leads the cold crows past the distant village.' He put down the staff and descended from the seat. Ascending the hall. Huanglong Nan cited in the room, saying: 'Is my hand like the Buddha's hand? Is my foot like a donkey's foot? Everyone has a cause of birth, which is the cause of birth of the senior seat?' The master said: 'Huanglong's three barriers are like Shang Yang's establishing laws; although the laws are established, the way of the former kings is abandoned. Therefore, many left his door at that time, but few obtained his true transmission.'
。使其恪守慈明家法。子孫未致斷絕。
僧侍立次。師展兩手曰。八字打開了也。為甚麼不肯承當。僧曰。恐鈍置和尚。師曰。許多時沒一點氣息。便打。
問眾曰。青州布衫重七斤。古人已道過了也。畢竟萬法歸一。一歸何處。一僧出曰。東廊頭。西廊下。師曰。甚麼處見趙州。僧擬議。師曰。棒下不成龍。
僧參。師曰。豎拂拈椎。古人榜樣。擎叉舞劍。列祖條章。衲僧門下。合作么生。僧珍重便行。師曰。不消一劄。
問僧。甚處來。曰遊山來。師曰。笠子下拶破。洛浦遍參底作么生。曰未入門時。已呈似和尚了也。師曰。即今為甚麼不拈出。僧擬議。師便打。
至正甲申五月。示微疾。作手書別交遊。囑其徒。以兩朝所賜金幣。作萬佛閣。上報國恩。二十四日。書偈。趺坐而寂。其年秋八月十有六日。葬于石頭城塔院之後岡。壽六十一。臘四十六。洪武甲寅。遷葬于撥雲山。與康僧會古塔相鄰。
江寧府保寧仲方天倫禪師
像山張氏子。幼而岐嶷。投廣德天寧竺源剃落。源俾其見虎丘東州。永偶過栴檀林。同一僧看傳燈錄。僧曰。千七百則公案。渾如生鐵鎖子一般。只要鎖匙入手。師言下點首默契。乃參晦機于凈慈。才入門。機曰。湖山靄靄。湖水漾漾。浸爛你
【現代漢語翻譯】 現代漢語譯本： 使其能夠恪守慈明（人名）的家法，子孫沒有斷絕。
一位僧人侍立在旁。天倫禪師張開雙手說：『八字已經打開了，為什麼不肯承擔？』僧人說：『恐怕會遲鈍了和尚（指禪師您）。』天倫禪師說：『這麼長時間沒有一點氣息，該打！』
天倫禪師問大眾說：『青州布衫重七斤，古人已經說過了。究竟萬法歸一，一歸向何處？』一位僧人出來說：『東廊頭，西廊下。』天倫禪師說：『在哪裡見過趙州（禪宗大師）？』僧人猶豫不決。天倫禪師說：『棒下不成龍。』
一位僧人前來參拜。天倫禪師說：『豎起拂塵，拿起木槌，這是古人的榜樣；擎著三股叉，舞動寶劍，這是列祖列宗的規章。衲僧（出家人）門下，應該如何合作？』僧人作揖后便要離開。天倫禪師說：『不必寫信報告。』
天倫禪師問一位僧人：『從哪裡來？』僧人回答說：『遊山而來。』天倫禪師說：『斗笠下壓破了，在洛浦普遍參訪的人該怎麼做？』僧人回答說：『未入門時，就已經呈給和尚您了。』天倫禪師說：『現在為什麼不拿出來？』僧人猶豫不決，天倫禪師便打了他。
至正甲申年（1344年）五月，天倫禪師略感不適，寫下手書告別朋友，囑咐他的弟子們，用元朝和明朝所賜的金幣，建造萬佛閣，用來報答國家的恩情。五月二十四日，寫下偈語，跏趺而坐圓寂。同年秋八月十六日，安葬在石頭城塔院後面的山岡上，享年六十一歲，僧臘四十六年。洪武甲寅年（1374年），遷葬于撥雲山，與康僧會（三國吳時期的僧人）的古塔相鄰。
江寧府保寧仲方天倫禪師
是象山張氏的兒子，從小就聰慧過人。到廣德天寧寺拜竺源為師剃度出家。竺源讓他去拜見虎丘東州。永偶在栴檀林遇到他，與一位僧人一起看《傳燈錄》。僧人說：『一千七百則公案，就像生鐵鎖子一般，只要鎖匙入手。』天倫禪師聽後點頭，心中默默領會。於是到凈慈寺參拜晦機禪師，剛入門，晦機禪師就說：『湖山雲霧繚繞，湖水波光盪漾，浸爛了你』 English version: To ensure they strictly adhered to the family precepts of Ciming (a person's name), and that his descendants would not be cut off.
A monk stood in attendance. Chan Master Tianlun spread out his hands and said, 'The eight characters are opened, why are you unwilling to take responsibility?' The monk said, 'I fear I will dull the abbot (referring to you, Chan Master).' Chan Master Tianlun said, 'For so long without a trace of breath, you deserve a beating!'
Chan Master Tianlun asked the assembly, 'The blue cloth robe of Qingzhou weighs seven pounds, the ancients have already said it. Ultimately, all dharmas return to one, where does the one return to?' A monk came forward and said, 'The east corridor head, the west corridor foot.' Chan Master Tianlun said, 'Where have you seen Zhaozhou (a Chan master)?' The monk hesitated. Chan Master Tianlun said, 'A dragon cannot be made under the stick.'
A monk came to pay respects. Chan Master Tianlun said, 'Raising the whisk, taking up the mallet, these are the examples of the ancients; holding the trident, wielding the sword, these are the rules of the ancestral masters. Under the gate of a monastic, how should one cooperate?' The monk bowed and was about to leave. Chan Master Tianlun said, 'No need for a written report.'
Chan Master Tianlun asked a monk, 'Where do you come from?' The monk replied, 'From traveling the mountains.' Chan Master Tianlun said, 'Crushed under the bamboo hat, how should one who has universally visited Luopu act?' The monk replied, 'Before entering the gate, I had already presented it to you, Abbot.' Chan Master Tianlun said, 'Why don't you bring it out now?' The monk hesitated, and Chan Master Tianlun struck him.
In the fifth month of the Jia Shen year of the Zhizheng era (1344 AD), Chan Master Tianlun felt slightly unwell, wrote a farewell letter to his friends, and instructed his disciples to use the gold and coins bestowed by the Yuan and Ming dynasties to build the Wanfo Pavilion, in order to repay the country's kindness. On the twenty-fourth day of the fifth month, he wrote a verse, sat in the lotus position, and passed away. On the sixteenth day of the eighth month of the same year, he was buried on the hill behind the Pagoda Courtyard of Stone City, at the age of sixty-one, with forty-six years of monastic life. In the Jia Yin year of the Hongwu era (1374 AD), he was reburied on Boyun Mountain, next to the ancient pagoda of Kang Senghui (a monk from the Three Kingdoms period).
Chan Master Zhongfang Tianlun of Baoning Temple in Jiangning Prefecture
Was the son of the Zhang family of Xiangshan, and was intelligent from a young age. He went to Guangde Tianning Temple to be tonsured by Zhu Yuan. Zhu Yuan had him meet Dongzhou of Tiger Hill. Yongou met him at the Chandan Forest, and together with a monk, they read the Transmission of the Lamp. The monk said, 'The seventeen hundred koans are like iron locks, one only needs the key.' Chan Master Tianlun nodded in agreement. Thereupon, he went to Jingci Temple to visit Chan Master Huiji, and as soon as he entered the gate, Chan Master Huiji said, 'The lake and mountains are misty, the lake water is rippling, soaking you rotten.'
【English Translation】 To ensure they strictly adhered to the family precepts of Ciming (a person's name), and that his descendants would not be cut off. A monk stood in attendance. Chan Master Tianlun spread out his hands and said, 'The eight characters are opened, why are you unwilling to take responsibility?' The monk said, 'I fear I will dull the abbot (referring to you, Chan Master).' Chan Master Tianlun said, 'For so long without a trace of breath, you deserve a beating!' Chan Master Tianlun asked the assembly, 'The blue cloth robe of Qingzhou weighs seven pounds, the ancients have already said it. Ultimately, all dharmas return to one, where does the one return to?' A monk came forward and said, 'The east corridor head, the west corridor foot.' Chan Master Tianlun said, 'Where have you seen Zhaozhou (a Chan master)?' The monk hesitated. Chan Master Tianlun said, 'A dragon cannot be made under the stick.' A monk came to pay respects. Chan Master Tianlun said, 'Raising the whisk, taking up the mallet, these are the examples of the ancients; holding the trident, wielding the sword, these are the rules of the ancestral masters. Under the gate of a monastic, how should one cooperate?' The monk bowed and was about to leave. Chan Master Tianlun said, 'No need for a written report.' Chan Master Tianlun asked a monk, 'Where do you come from?' The monk replied, 'From traveling the mountains.' Chan Master Tianlun said, 'Crushed under the bamboo hat, how should one who has universally visited Luopu act?' The monk replied, 'Before entering the gate, I had already presented it to you, Abbot.' Chan Master Tianlun said, 'Why don't you bring it out now?' The monk hesitated, and Chan Master Tianlun struck him. In the fifth month of the Jia Shen year of the Zhizheng era (1344 AD), Chan Master Tianlun felt slightly unwell, wrote a farewell letter to his friends, and instructed his disciples to use the gold and coins bestowed by the Yuan and Ming dynasties to build the Wanfo Pavilion, in order to repay the country's kindness. On the twenty-fourth day of the fifth month, he wrote a verse, sat in the lotus position, and passed away. On the sixteenth day of the eighth month of the same year, he was buried on the hill behind the Pagoda Courtyard of Stone City, at the age of sixty-one, with forty-six years of monastic life. In the Jia Yin year of the Hongwu era (1374 AD), he was reburied on Boyun Mountain, next to the ancient pagoda of Kang Senghui (a monk from the Three Kingdoms period). Chan Master Zhongfang Tianlun of Baoning Temple in Jiangning Prefecture Was the son of the Zhang family of Xiangshan, and was intelligent from a young age. He went to Guangde Tianning Temple to be tonsured by Zhu Yuan. Zhu Yuan had him meet Dongzhou of Tiger Hill. Yongou met him at the Chandan Forest, and together with a monk, they read the Transmission of the Lamp. The monk said, 'The seventeen hundred koans are like iron locks, one only needs the key.' Chan Master Tianlun nodded in agreement. Thereupon, he went to Jingci Temple to visit Chan Master Huiji, and as soon as he entered the gate, Chan Master Huiji said, 'The lake and mountains are misty, the lake water is rippling, soaking you rotten.'
鼻孔。塞破你眼睛。因甚不知。師曰。通身無影像。步步絕形蹤。機曰。未在更道。師拂袖便出。機俾居侍司。旋掌藏鑰。師憚其繁。嘆曰。世降道衰。人根浮薄。即宿師碩德具大知見。猶不為學者信服。無他。蓋表裡不純故也。自是遂縛茅于吳興桃華塢。一日灌園次。忽驟雨疾風。摧析林木。霹靂一聲。胸中疑礙頓釋。乃曰。大奇大奇也大奇。掇轉虛空顛倒騎。蟭螟。吞卻五須彌。曩于南屏室中。屢叩老和尚。終不肯為我說。使當時說破。安有今日耶。元泰定丁卯。出主廣德東泉。遷明之佛巖。笑隱居龍翔。招師分座說法。南臺治書吐魯。舉師主保寧。
僧參。師曰。好個師僧。恁么行腳。僧曰。撥草瞻風。豈圖別事。師曰。吃得棒也未。僧擬議。師便喝。
問如何是和尚家風。師曰。誰人看不見。
問如何是一相三昧。師曰。青黃赤白。
問如何是鳳臺境。師曰。鳳臺有甚麼境。
上堂。初三十一。中九下七。七九六十三。九九八十一。朝往西天。暮歸唐土。一馬生三寅。石牛欄古路。
臘八上堂。昨夜睹明星悟道。後園風打籬笆倒。曉來無跡可追尋。雪山依舊生青草。
上堂。言無展事。語不投機。承言者喪。滯句者迷。與么也不得。不與么也不得。與么不與么總
【現代漢語翻譯】 現代漢語譯本：
（僧人）用鼻孔（來領會），（也）會塞破你的眼睛。因為什麼（你還是）不知道？（慧機）禪師說：『（我）通身沒有影像，步步都絕了形蹤。』慧機說：『（禪師您）還沒有更進一步說明。』（高峰原妙）禪師拂袖便出。（慧）機讓（高峰原妙禪師）居住在侍司，不久又掌管藏鑰。（高峰原妙）禪師害怕那些繁瑣事務，感嘆道：『世道衰落，人們的根器浮淺而單薄，即使是過去那些有高尚品德、具備廣博見識的大德，尚且不能讓學人信服。沒有其他原因，大概是因為表裡不純粹的緣故吧。』從此（高峰原妙禪師）就在吳興的桃華塢用茅草蓋了間屋子。（高峰原妙禪師）一天在菜園裡澆菜，忽然遇到狂風暴雨，摧毀了樹林，一道霹靂閃電，胸中的疑惑障礙頓時消解。於是說：『太奇妙了！太奇妙了！真是太奇妙了！』（我）能將虛空翻轉過來倒著騎，小蟲（蟭螟）也能吞掉五座須彌山（須彌，佛教中的山名）。過去在南屏山的室內，我多次請教老和尚（指斷橋妙倫禪師），（他）始終不肯為我說明，如果當時（他）說破了，哪有今天的（開悟）呢？』元泰定丁卯年（1327年），（高峰原妙禪師）出任廣德東泉的住持，后遷往明之佛巖，笑隱禪師居住在龍翔寺，邀請（高峰原妙禪師）分座說法，南臺治書吐魯，推舉（高峰原妙禪師）主持保寧寺。
（有）僧人蔘禪，（高峰原妙）禪師說：『好一個師僧，這樣行腳。』僧人說：『撥開草叢，觀察風向，哪裡圖謀其他事情？』（高峰原妙）禪師說：『吃過棒子沒有？』僧人猶豫不決，（高峰原妙）禪師便喝斥。
（有僧人）問：『如何是和尚的家風？』（高峰原妙）禪師說：『誰人看不見？』
（有僧人）問：『如何是一相三昧（佛教禪定的一種）？』（高峰原妙）禪師說：『青黃赤白。』
（有僧人）問：『如何是鳳臺的境界？』（高峰原妙）禪師說：『鳳臺有什麼境界？』
（高峰原妙禪師）上堂說法：『初三十一，中九下七，七九六十三，九九八十一，早上前往西天（指西方極樂世界），晚上回到唐土（指中國），一馬生三寅，石牛欄古路。』
臘八（指農曆十二月初八，佛教紀念釋迦牟尼成道的日子）上堂說法：『昨夜看見明星而悟道，後園的風吹倒了籬笆。清晨醒來，已經無跡可尋，雪山依舊生長著青草。』
（高峰原妙禪師）上堂說法：『言語沒有展開事情，話語不投合時機。執著言語的人會喪失（真意），停留在語句上的人會迷惑。這樣也不行，不這樣也不行，這樣不這樣總（是不行）。』 English version:
(A monk) uses nostrils (to understand), (and it) will break your eyes. Why (do you still) not know? Chan Master (Huiji) said: '(My) whole body has no image, every step has no trace.' Huiji said: '(Zen Master, you) have not explained it further.' (Gaofeng Yuanmiao) Chan Master flicked his sleeve and left. (Hui)ji had (Gaofeng Yuanmiao Chan Master) reside in the attendant's office, and soon took charge of the key to the treasury. (Gaofeng Yuanmiao) Chan Master feared those tedious affairs and sighed: 'The world is declining, people's roots are shallow and thin, even those great virtues of the past who possessed broad knowledge and insight could not convince scholars. There is no other reason, probably because the inside and outside are not pure.' From then on, (Gaofeng Yuanmiao Chan Master) built a thatched hut in Taohua Dock in Wuxing. One day, (Gaofeng Yuanmiao Chan Master) was watering vegetables in the garden when he suddenly encountered a storm, destroying the trees, and a flash of lightning instantly dissolved the doubts and obstacles in his chest. So he said: 'How wonderful! How wonderful! It's really wonderful!' (I) can turn the void upside down and ride it, and the gnat (jiaoming) can also swallow five Mount Sumerus (Sumeru, a mountain name in Buddhism). In the past, in the room of Nanping Mountain, I repeatedly asked the old monk (referring to Chan Master Duanqiao Miaolun), (he) always refused to explain it to me. If (he) had explained it at that time, how could there be today's (enlightenment)?' In the year of Dingmao in the Taiding period of the Yuan Dynasty (1327), (Gaofeng Yuanmiao Chan Master) took office as the abbot of Dongquan in Guangde, and later moved to Foyan in Mingzhi. Chan Master Xiaoyin lived in Longxiang Temple and invited (Gaofeng Yuanmiao Chan Master) to share the seat and preach the Dharma. Nantai Zhishu Tulu recommended (Gaofeng Yuanmiao Chan Master) to preside over Baoning Temple.
(A) monk came to practice Chan, (Gaofeng Yuanmiao) Chan Master said: 'What a good monk, walking like this.' The monk said: 'Parting the grass and observing the wind, where do you seek other things?' (Gaofeng Yuanmiao) Chan Master said: 'Have you been beaten with a stick?' The monk hesitated, and (Gaofeng Yuanmiao) Chan Master scolded.
(A monk) asked: 'What is the family style of the abbot?' (Gaofeng Yuanmiao) Chan Master said: 'Who can't see it?'
(A monk) asked: 'What is the Samadhi of One Form (a type of Buddhist meditation)?' (Gaofeng Yuanmiao) Chan Master said: 'Blue, yellow, red, white.'
(A monk) asked: 'What is the realm of Fengtai?' (Gaofeng Yuanmiao) Chan Master said: 'What realm does Fengtai have?'
(Gaofeng Yuanmiao Chan Master) ascended the hall to preach: 'The beginning is thirty-one, the middle is nine, the bottom is seven, seven nine is sixty-three, nine nine is eighty-one, go to the Western Heaven (referring to the Western Paradise) in the morning, and return to the Tang land (referring to China) in the evening, one horse gives birth to three Yin, the stone cow fences the ancient road.'
On Laba (referring to the eighth day of the twelfth lunar month, the day when Buddhism commemorates the enlightenment of Sakyamuni) ascended the hall to preach: 'Last night I saw the morning star and realized the Tao, and the wind in the back garden blew down the fence. When I woke up in the morning, there was no trace to be found, and the snow mountain still grows green grass.'
(Gaofeng Yuanmiao Chan Master) ascended the hall to preach: 'Words do not develop things, and words do not fit the occasion. Those who cling to words will lose (the true meaning), and those who stay on sentences will be confused. This is not okay, and not this is not okay, this and not this are all (not okay).'
【English Translation】 English version:
(A monk) uses nostrils (to understand), (and it) will break your eyes. Why (do you still) not know? Chan Master (Huiji) said: '(My) whole body has no image, every step has no trace.' Huiji said: '(Zen Master, you) have not explained it further.' (Gaofeng Yuanmiao) Chan Master flicked his sleeve and left. (Hui)ji had (Gaofeng Yuanmiao Chan Master) reside in the attendant's office, and soon took charge of the key to the treasury. (Gaofeng Yuanmiao) Chan Master feared those tedious affairs and sighed: 'The world is declining, people's roots are shallow and thin, even those great virtues of the past who possessed broad knowledge and insight could not convince scholars. There is no other reason, probably because the inside and outside are not pure.' From then on, (Gaofeng Yuanmiao Chan Master) built a thatched hut in Taohua Dock in Wuxing. One day, (Gaofeng Yuanmiao Chan Master) was watering vegetables in the garden when he suddenly encountered a storm, destroying the trees, and a flash of lightning instantly dissolved the doubts and obstacles in his chest. So he said: 'How wonderful! How wonderful! It's really wonderful!' (I) can turn the void upside down and ride it, and the gnat (jiaoming) can also swallow five Mount Sumerus (Sumeru, a mountain name in Buddhism). In the past, in the room of Nanping Mountain, I repeatedly asked the old monk (referring to Chan Master Duanqiao Miaolun), (he) always refused to explain it to me. If (he) had explained it at that time, how could there be today's (enlightenment)?' In the year of Dingmao in the Taiding period of the Yuan Dynasty (1327), (Gaofeng Yuanmiao Chan Master) took office as the abbot of Dongquan in Guangde, and later moved to Foyan in Mingzhi. Chan Master Xiaoyin lived in Longxiang Temple and invited (Gaofeng Yuanmiao Chan Master) to share the seat and preach the Dharma. Nantai Zhishu Tulu recommended (Gaofeng Yuanmiao Chan Master) to preside over Baoning Temple.
(A) monk came to practice Chan, (Gaofeng Yuanmiao) Chan Master said: 'What a good monk, walking like this.' The monk said: 'Parting the grass and observing the wind, where do you seek other things?' (Gaofeng Yuanmiao) Chan Master said: 'Have you been beaten with a stick?' The monk hesitated, and (Gaofeng Yuanmiao) Chan Master scolded.
(A monk) asked: 'What is the family style of the abbot?' (Gaofeng Yuanmiao) Chan Master said: 'Who can't see it?'
(A monk) asked: 'What is the Samadhi of One Form (a type of Buddhist meditation)?' (Gaofeng Yuanmiao) Chan Master said: 'Blue, yellow, red, white.'
(A monk) asked: 'What is the realm of Fengtai?' (Gaofeng Yuanmiao) Chan Master said: 'What realm does Fengtai have?'
(Gaofeng Yuanmiao Chan Master) ascended the hall to preach: 'The beginning is thirty-one, the middle is nine, the bottom is seven, seven nine is sixty-three, nine nine is eighty-one, go to the Western Heaven (referring to the Western Paradise) in the morning, and return to the Tang land (referring to China) in the evening, one horse gives birth to three Yin, the stone cow fences the ancient road.'
On Laba (referring to the eighth day of the twelfth lunar month, the day when Buddhism commemorates the enlightenment of Sakyamuni) ascended the hall to preach: 'Last night I saw the morning star and realized the Tao, and the wind in the back garden blew down the fence. When I woke up in the morning, there was no trace to be found, and the snow mountain still grows green grass.'
(Gaofeng Yuanmiao Chan Master) ascended the hall to preach: 'Words do not develop things, and words do not fit the occasion. Those who cling to words will lose (the true meaning), and those who stay on sentences will be confused. This is not okay, and not this is not okay, this and not this are all (not okay).'
不得。你有拄杖子。我與你拄杖子。你無拄杖子。我奪卻你拄杖子。
上堂。舉僧問雲門。久雨不晴時如何。門曰。劄。師曰。雲門一劄。猿啼巴峽。熊耳峰高。石頭路滑。師晚年。卜築鳳臺之西。曰新庵。將終。謂凈覺曇曰。欲以後事相浼。今日何日。覺曰。二十九日。師曰。月窮日不宜去。明日五月一吾行矣。至期召門人付囑。舉手作別。端坐而逝。壽六十六。臘五十一。
寧波府育王石室祖瑛禪師
吳江陳氏子。幼出家普向寺。年十五。祝髮受具戒。初從虛谷陵于仰山。聞徑山晦機道望。亟往投之。一見契合。遂留掌記。后出世明之隆教。遷杭之萬壽。明之雪竇育王。謝天童。平石砥問疾。有偈曰。是身無我病根深。慚愧文殊遠訪臨。自有巖華談不二。青燈相對笑吟吟。法身遍在一切處。噇飯噇空得自由。太白鄮峰煙雨里。筍輿來往亦風流。晚年得痿痹疾。造一龕曰木裰。日坐其中。不涉世事。至正癸未三月。見一蓑衣婦人。扣頭請師。應身為國王。師曰。吾不願生天王家。逾十七日趺坐而化。臨終偈曰。五十三年。弄巧成䂐。踏破虛空赤腳行。萬象森羅笑不輟。阇維遵治命。以遺骨煅之。炭盡益以香薪。百鍊不回。镕作金銅色。扣之有聲附。葬於三藏道法師塔右。
杭州府中竺一關
【現代漢語翻譯】 現代漢語譯本： 不得。你有拄杖子（枴杖）。我給你拄杖子（枴杖）。你沒有拄杖子（枴杖）。我奪走你的拄杖子（枴杖）。
上堂說法。舉僧人問雲門文偃禪師：『久雨不晴時如何？』雲門文偃禪師說：『劄（zhā，象聲詞）。』禪師說：『雲門文偃禪師一「劄」，猿猴在巴峽啼叫，熊耳山峰高聳，石頭路面濕滑。』禪師晚年，在鳳臺山西邊建造住所，叫做新庵。臨終時，對凈覺曇說：『想把身後事拜託給你。今天是什麼日子？』凈覺曇說：『二十九日。』禪師說：『月窮日不宜去。明日五月初一我就要走了。』到期日召集門人囑咐後事，舉手作別，端坐而逝。享年六十六歲，僧臘五十一。
寧波府育王山石室祖瑛禪師
吳江陳氏之子。幼年出家于普向寺。十五歲時，剃度受具足戒。起初跟隨仰山的虛谷陵，聽說徑山的晦機禪師有很高的聲望，急忙前去投靠。一見如故，於是留下掌管文書。後來出任明州的隆教寺住持，遷往杭州的萬壽寺，明州的雪竇寺和育王寺。謝絕了天童寺的邀請。平石砥前來問候病情，禪師作偈說：『此身無我病根深，慚愧文殊菩薩遠訪臨。自有巖華談不二法門，青燈相對笑吟吟。法身遍在一切處，吃飯吃空得自由。太白山鄮峰煙雨里，坐著竹轎來往也風流。』晚年得了痿痹之疾，建造了一個叫做木裰（duō）的禪房，每天坐在其中，不參與世事。至正癸未年（1343年）三月，看見一個披著蓑衣的婦人，叩頭請求禪師應身成為國王。禪師說：『我不願生在天王家。』過了十七天，禪師跏趺而化。臨終偈說：『五十三年，弄巧成拙。踏破虛空赤腳行，萬象森羅笑不輟。』荼毗（火化）遵照禪師的遺命，用他的遺骨煅燒，炭燒盡后又加上香柴，百鍊不回，熔化成金銅色，敲擊有聲。安葬在三藏道法師塔的右邊。
杭州府中竺一關
【English Translation】 English version: No. You have a walking stick. I give you a walking stick. You don't have a walking stick. I take away your walking stick.
Ascending the hall. A monk asked Zen Master Yunmen Wenyan: 'What about when it rains for a long time and doesn't clear up?' Yunmen (Cloud Gate) said: 'Zhā (onomatopoeia).' The Master said: 'Yunmen's one 'Zhā', monkeys cry in Baxia, Xiong'er (Bear Ear) Peak is high, and the stone road is slippery.' In his later years, the Master built a residence west of Fengtai, called Xin'an (New Hermitage). As he was dying, he said to Jingjue Tan: 'I want to trouble you with my affairs after death. What day is today?' Jingjue Tan said: 'The twenty-ninth.' The Master said: 'The end of the month is not a good day to leave. Tomorrow, the first day of the fifth month, I will depart.' On the appointed day, he summoned his disciples and entrusted them with his affairs, waved goodbye, and passed away in a seated posture. He lived to be sixty-six years old, with fifty-one years as a monk.
Zen Master Zuying of Shishi (Stone Chamber) of Yuwang (King Yu) Mountain in Ningbo Prefecture
A son of the Chen family of Wujiang. He became a monk at Puxiang Temple in his youth. At the age of fifteen, he had his head shaved and received the full precepts. Initially, he followed Xugu Ling of Yangshan. Hearing of the reputation of Zen Master Huiji of Jingshan, he hurried to join him. They immediately clicked, so he stayed to manage documents. Later, he became the abbot of Longjiao Temple in Mingzhou, and moved to Wanshou Temple in Hangzhou, Xuedou (Snowy Peak) Temple and Yuwang Temple in Mingzhou. He declined the invitation from Tiantong Temple. Ping Shidi came to inquire about his illness, and the Master composed a verse saying: 'This body is without self, the root of illness is deep, ashamed that Manjusri Bodhisattva visits from afar. Naturally, there are rock flowers discussing non-duality, facing the green lamp, smiling and chanting. The Dharmakaya pervades everywhere, eating rice and emptying the bowl, gaining freedom. In the misty rain of Taibai (Great White) Mountain and Mao Peak, coming and going in a bamboo sedan chair is also elegant.' In his later years, he suffered from paralysis, and built a meditation hut called Mu Duo (Wooden patched robe), sitting in it every day, not involving himself in worldly affairs. In the third month of the Guimao year of the Zhizheng era (1343), he saw a woman wearing a straw raincoat, kowtowing and requesting the Master to manifest as a king. The Master said: 'I do not wish to be born into a heavenly king's family.' Seventeen days later, the Master passed away in a seated posture. His death verse said: 'Fifty-three years, trying to be clever but becoming clumsy. Trampling through the void, walking barefoot, the myriad phenomena laugh without ceasing.' The cremation was carried out according to the Master's instructions, using his remains for calcination, adding fragrant firewood after the charcoal was exhausted, not returning after a hundred refinements, melting into a golden bronze color, and making a sound when struck. He was buried to the right of the stupa of the Tripitaka Dharma Master.
Yiguan of Zhongzhu in Hangzhou Prefecture
正逵禪師
鄱陽方氏子。參晦機于凈慈。機問。甚處人。師曰鄱陽。機曰。鄱陽湖水深多少。師曰。瞪目不見底。機曰。恁么則浸爛衲僧鼻孔也。師曰。終不借和尚鼻孔出氣。機曰。畢竟借誰鼻孔出氣。師曰。恭惟和尚萬福。機肯之。命充侍者。逾二年。往依中峰于天目。復謁徑山元叟。典記室。笑隱主中竺。俾師分座。出世金陵崇因。帝師授以佛日普照之號。遷鳳山資福。升主報國。再遷中竺。
示眾。心不是佛。智不是道。一念涉思惟。全身入荒草。所以道。目前無法。意在目前。不是目前法。非耳目之所到。古今天地。古今日月。古今山河。古今人倫。頭頭顯露。物物全彰。不從千聖借。不向萬機求。內外絕承當。古今無處所。恁么解會。猶是錯認驢鞍橋。作阿爺下頷。雖然。既是泗州大聖。因甚麼在揚州出現。良久曰。參。后示寂。世壽五十七。僧臘四十四。
紹興府天衣業海子清禪師
上堂。三歲孩兒抱華鼓。八十翁翁輥繡毬。嬌羞老醜都呈露。直得諸人笑不休。山僧昔在南屏山下。糞掃堆頭。拾得一領破襕衫子。抖擻將呈天目。不為顧采。後過崇德。撞著惡辣漢。被渠扯破七孔八穿。收拾歸南屏。深藏四十餘年。不將輕與外人。無端今日來天衣。比看破舊相似。顏色一般。著來
【現代漢語翻譯】 現代漢語譯本：
正逵禪師
是鄱陽方氏的兒子。在凈慈參拜晦機禪師。晦機禪師問：『你是哪裡人？』正逵禪師說：『鄱陽。』晦機禪師說：『鄱陽湖水有多深？』正逵禪師說：『瞪大眼睛也看不見底。』晦機禪師說：『這樣說來，豈不是要浸爛衲僧的鼻孔？』正逵禪師說：『我終究不借和尚的鼻孔出氣。』晦機禪師說：『你到底借誰的鼻孔出氣？』正逵禪師說：『恭祝和尚萬福。』晦機禪師認可了他，命他擔任侍者。兩年多后，前往天目山依止中峰禪師，又拜謁徑山元叟禪師，擔任記室。笑隱禪師主持中竺寺，讓正逵禪師分座說法。後來到金陵崇因寺開法，帝師授予他『佛日普照』的稱號。后遷往鳳山資福寺，升座主持報國寺，再次遷往中竺寺。
開示大眾說：『心不是佛，智不是道。一念之間涉入思惟，全身便陷入荒草之中。所以說，目前沒有法，意卻在目前。不是目前的法，不是耳目所能達到的。古往今來的天地，古往今來的日月，古往今來的山河，古往今來的人倫，處處顯露，物物全彰，不從千聖處借，不向萬機處求。內外斷絕承當，古今沒有處所。』這樣理解，還是錯認了驢鞍橋，當成了阿爺的下巴。雖然如此，既然是泗州大聖（唐代僧人，相傳是觀音菩薩的化身），為什麼在揚州出現？』良久后說：『參！』之後圓寂，世壽五十七歲，僧臘四十四年。
紹興府（南宋年號，1131-1162）天衣業海子清禪師
上堂說法：『三歲孩童抱著華麗的鼓，八十老翁玩著繡球。嬌羞和老醜都呈露出來，引得大家笑個不停。』山僧我過去在南屏山下，在糞掃堆里，撿到一件破舊的襕衫，抖擻著拿去給天目禪師看，卻不被顧及。後來到了崇德，遇到厲害的傢伙，被他扯得七孔八洞。收拾起來回到南屏山，深深地藏了四十多年，不輕易給外人看。沒想到今天來到天衣寺，比看，和以前的破舊程度相似，顏色也一樣。穿起來...... English version:
Zen Master Zhengkui
He was the son of the Fang family of Poyang. He visited Zen Master Huiji at Jingci Temple. Zen Master Huiji asked, 'Where are you from?' The Master said, 'Poyang.' Zen Master Huiji said, 'How deep is the water in Poyang Lake?' The Master said, 'Straining my eyes, I cannot see the bottom.' Zen Master Huiji said, 'In that case, it will rot the nostrils of the monks!' The Master said, 'I will never borrow the Abbot's nostrils to breathe.' Zen Master Huiji said, 'Whose nostrils will you borrow to breathe then?' The Master said, 'Respectfully wishing the Abbot ten thousand blessings.' Zen Master Huiji acknowledged him and appointed him as an attendant. After more than two years, he went to Mount Tianmu to rely on Zen Master Zhongfeng, and also visited Zen Master Yuansou of Jingshan, serving as a secretary. When Zen Master Xiaoyin presided over Zhongzhu Temple, he had the Master share the seat to expound the Dharma. Later, he opened the Dharma at Chongyin Temple in Jinling, and the Imperial Teacher bestowed upon him the title 'Buddha's Sun Universally Illuminating.' He was later transferred to Zifu Temple on Phoenix Mountain, ascended the seat to preside over Baoguo Temple, and was again transferred to Zhongzhu Temple.
He instructed the assembly, saying: 'The mind is not the Buddha, wisdom is not the Tao. The moment a thought involves deliberation, the whole body falls into the wilderness. Therefore, it is said, 'There is no Dharma before the eyes, but the intention is before the eyes. It is not the Dharma before the eyes, nor can it be reached by the ears and eyes.' The heavens and earth of ancient and modern times, the sun and moon of ancient and modern times, the mountains and rivers of ancient and modern times, the human relations of ancient and modern times, are all revealed everywhere, and all things are fully manifested. It is not borrowed from the thousand sages, nor sought from the myriad machines. Inside and outside, there is no acceptance, and there is no place in ancient and modern times.' If you understand it this way, you are still mistaking the donkey saddle for your father's chin. Although that is so, since he is the Great Sage of Sizhou (a Tang Dynasty monk, said to be an incarnation of Avalokiteśvara), why did he appear in Yangzhou?' After a long silence, he said, 'Investigate!' He then passed away, at the age of fifty-seven, with forty-four years as a monk.
Zen Master Ziqing of Tianyi Ye Hai in Shaoxing Prefecture (Southern Song Dynasty, 1131-1162)
Ascending the Dharma hall, he said: 'A three-year-old child holds a flowery drum, and an eighty-year-old man rolls an embroidered ball. Shyness and ugliness are all revealed, making everyone laugh incessantly.' I, this mountain monk, used to be at the foot of South Screen Mountain, in a pile of dung, where I picked up a tattered monk's robe. I shook it out and presented it to Zen Master Tianmu, but it was not appreciated. Later, I passed through Chongde and encountered a fierce fellow who tore it into pieces. I gathered it up and returned to South Screen Mountain, where I hid it deeply for more than forty years, not easily showing it to outsiders. Unexpectedly, today I come to Tianyi Temple, and comparing it, it is similar to its former dilapidated state, and the color is the same. Putting it on...
【English Translation】 English version:
Zen Master Zhengkui
He was the son of the Fang family of Poyang. He visited Zen Master Huiji at Jingci Temple. Zen Master Huiji asked, 'Where are you from?' The Master said, 'Poyang.' Zen Master Huiji said, 'How deep is the water in Poyang Lake?' The Master said, 'Straining my eyes, I cannot see the bottom.' Zen Master Huiji said, 'In that case, it will rot the nostrils of the monks!' The Master said, 'I will never borrow the Abbot's nostrils to breathe.' Zen Master Huiji said, 'Whose nostrils will you borrow to breathe then?' The Master said, 'Respectfully wishing the Abbot ten thousand blessings.' Zen Master Huiji acknowledged him and appointed him as an attendant. After more than two years, he went to Mount Tianmu to rely on Zen Master Zhongfeng, and also visited Zen Master Yuansou of Jingshan, serving as a secretary. When Zen Master Xiaoyin presided over Zhongzhu Temple, he had the Master share the seat to expound the Dharma. Later, he opened the Dharma at Chongyin Temple in Jinling, and the Imperial Teacher bestowed upon him the title 'Buddha's Sun Universally Illuminating.' He was later transferred to Zifu Temple on Phoenix Mountain, ascended the seat to preside over Baoguo Temple, and was again transferred to Zhongzhu Temple.
He instructed the assembly, saying: 'The mind is not the Buddha, wisdom is not the Tao. The moment a thought involves deliberation, the whole body falls into the wilderness. Therefore, it is said, 'There is no Dharma before the eyes, but the intention is before the eyes. It is not the Dharma before the eyes, nor can it be reached by the ears and eyes.' The heavens and earth of ancient and modern times, the sun and moon of ancient and modern times, the mountains and rivers of ancient and modern times, the human relations of ancient and modern times, are all revealed everywhere, and all things are fully manifested. It is not borrowed from the thousand sages, nor sought from the myriad machines. Inside and outside, there is no acceptance, and there is no place in ancient and modern times.' If you understand it this way, you are still mistaking the donkey saddle for your father's chin. Although that is so, since he is the Great Sage of Sizhou (a Tang Dynasty monk, said to be an incarnation of Avalokiteśvara), why did he appear in Yangzhou?' After a long silence, he said, 'Investigate!' He then passed away, at the age of fifty-seven, with forty-four years as a monk.
Zen Master Ziqing of Tianyi Ye Hai in Shaoxing Prefecture (Southern Song Dynasty, 1131-1162)
Ascending the Dharma hall, he said: 'A three-year-old child holds a flowery drum, and an eighty-year-old man rolls an embroidered ball. Shyness and ugliness are all revealed, making everyone laugh incessantly.' I, this mountain monk, used to be at the foot of South Screen Mountain, in a pile of dung, where I picked up a tattered monk's robe. I shook it out and presented it to Zen Master Tianmu, but it was not appreciated. Later, I passed through Chongde and encountered a fierce fellow who tore it into pieces. I gathered it up and returned to South Screen Mountain, where I hid it deeply for more than forty years, not easily showing it to outsiders. Unexpectedly, today I come to Tianyi Temple, and comparing it, it is similar to its former dilapidated state, and the color is the same. Putting it on...
嫌袖大。抖擻覺天寬。直得十峰齊起舞。雙澗共鳴湍。盡看當場鮑老。不知笑倒傍觀。遂大笑。拈拄杖畫一畫曰。更把一枝無孔笛。等閑吹出萬年歡。復舉三聖逢人則出話。師曰。二大老。竊得臨濟些子傢俬。各自賣弄。檢點將來。好與一坑埋卻。
同參至上堂。颯颯涼風景。同人訪寂寥。煮茶山下水。燒鼎洞中樵。慈祖將常住物作人情。天衣則不然。供佛懶拈華。延賓不煮茶。莫嫌無禮數。冷淡是僧家。師出世天衣時。年已八十六矣。
嘉興府祥符梅屋念常禪師
華亭黃氏子。父文祐。母楊。夢老僧托宿因而有娠。元世祖至元壬午三月十二日誕生。是夜神光燭室。異香襲人。既長喜孤坐。年十二。依平江圓明院體志出家。十四剃髮受具。至大戊申。佛智晦機。自江西百丈。遷凈慈。師往參承。值上堂。舉太原孚上座聞角聲悟道因緣。頌曰。琴生入滄海。太史游名山。從此揚州城外路。令嚴不許早開關。師于言下。豁然有省。投丈室呈所解。佛智頷之。俾掌記室。延祐乙卯。智遷徑山。師職后版表率一眾。丙辰奉朝廷遴選。出世祥符。至治癸亥赴京。出入金門。討論墳典。自帝師以下。皆尊愛之。南還主姑蘇萬壽。所著。有佛祖通載二十二卷。行世。
杭州府凈慈元庵會藏主
臨安人
【現代漢語翻譯】 現代漢語譯本： 嫌袖子太大，抖擻精神，頓覺天地寬廣。真好像十座山峰一起舞動，兩條溪澗共同發出鳴響。大家都看著當場的鮑老（指念常禪師），卻不知道旁邊觀看的人都笑倒了。於是（念常禪師）大笑，拿起拄杖畫了一下說：『更拿出一支沒有孔的笛子，隨便一吹就能吹出萬年的歡樂。』又舉出三聖和尚逢人便說法的故事，（念常禪師）說：『這兩個老傢伙，偷了臨濟禪師一點點家當，就各自拿出來賣弄。檢查一下，最好一起埋掉。』
與同參一起到法堂。颯颯涼風，美好的風景。同伴們來訪，一片寂寥。在山下煮茶，在山洞中燒柴。慈祖（指住持）將常住的物品用來做人情，天衣禪師卻不是這樣。供佛也懶得拈花，招待客人也不煮茶。不要嫌棄我沒有禮數，冷淡才是出家人的本色。』念常禪師在天衣寺開法時，已經八十六歲了。
嘉興府祥符寺梅屋念常禪師
華亭（今上海松江）黃氏之子，父親是黃文祐，母親是楊氏。夢見老和尚來托宿，因此懷孕。元世祖至元壬午年（1282年）三月十二日誕生。這天晚上，神光照亮了整個房間，奇異的香味撲鼻而來。長大后喜歡獨自靜坐。十二歲時，依從平江（今江蘇蘇州）圓明院的體志和尚出家。十四歲剃髮受具足戒。至大戊申年間，佛智晦機禪師從江西百丈寺遷到凈慈寺，念常禪師前去參拜侍奉。正趕上佛智晦機禪師上堂說法，舉了太原孚上座聽聞角聲而悟道的因緣。念常禪師作頌說：『琴生投入滄海，太史游歷名山。從此揚州城外的道路，命令嚴厲，不允許早開城門。』念常禪師在言語之下，豁然開悟，到方丈室呈上自己的理解，佛智晦機禪師點頭認可，讓他掌管書記室。延祐乙卯年（1315年），佛智晦機禪師遷到徑山寺，念常禪師代理后版事務，率領大眾。丙辰年（1316年）奉朝廷選拔，出任祥符寺住持。至治癸亥年（1323年）前往京城，出入宮廷，討論典籍。從帝師（指八思巴）以下，都非常尊敬愛戴他。南歸後主持姑蘇（今江蘇蘇州）萬壽寺。所著有《佛祖通載》二十二卷，流傳於世。
杭州府凈慈寺元庵會藏主
臨安（今浙江杭州）人。
【English Translation】 English version: 'Disliking the large sleeves, I shake myself and feel the vastness of the sky. It's as if ten peaks are dancing together, and two streams are resonating in unison. Everyone is watching old Bao (referring to Nianchang Chan Master) on the spot, but they don't realize that the onlookers are laughing. ' Then (Nianchang Chan Master) laughed loudly, picked up his staff and drew a line, saying: 'Furthermore, take out a flute without holes, and casually blow out ten thousand years of joy.' He then cited the story of the monk Sansheng, who would preach to anyone he met. (Nianchang Chan Master) said: 'These two old fellows stole a little bit of Linji Chan Master's family property and are showing it off. If we examine it, it would be best to bury it all in one pit.'
'Together with fellow practitioners, we arrive at the Dharma hall. The cool breeze rustles, a beautiful scene. Companions come to visit, a sense of solitude. Boiling tea with water from the mountain, burning firewood in the cave. Cizu (referring to the abbot) uses the monastery's belongings to curry favor, but Tianyi Chan Master is not like that. He is too lazy to offer flowers to the Buddha, and he doesn't boil tea to entertain guests. Don't dislike me for being impolite, indifference is the true nature of a monk.' When Nianchang Chan Master began teaching at Tianyi Temple, he was already eighty-six years old.
Chan Master Nianchang of Plum House, Xiangfu Temple, Jiaxing Prefecture
The son of the Huang family of Huating (present-day Songjiang, Shanghai), his father was Huang Wenyou, and his mother was Yang. She dreamed of an old monk asking to stay overnight, and thus became pregnant. He was born on the twelfth day of the third month of the Renwu year (1282 AD) of the Zhiyuan reign of Emperor Shizu of the Yuan Dynasty. That night, divine light illuminated the entire room, and a strange fragrance filled the air. As he grew older, he liked to sit alone in meditation. At the age of twelve, he became a monk under the guidance of Monk Tizhi of Yuanming Temple in Pingjiang (present-day Suzhou, Jiangsu). At the age of fourteen, he was tonsured and received the full precepts. During the Zhi Da Wushen year, Chan Master Fozhi Huiji moved from Baizhang Temple in Jiangxi to Jingci Temple, and Nianchang Chan Master went to pay his respects and serve him. He happened to be present when Chan Master Fozhi Huiji gave a Dharma talk, citing the story of the Upadhyaya Fu of Taiyuan who attained enlightenment upon hearing the sound of a horn. Nianchang Chan Master composed a verse saying: 'Qin Sheng enters the vast sea, the historian travels to famous mountains. From then on, the roads outside Yangzhou city are strictly guarded, and the city gates are not allowed to open early.' Nianchang Chan Master had a sudden awakening upon hearing these words, and presented his understanding to the abbot's room. Chan Master Fozhi Huiji nodded in approval and made him the head of the secretariat. In the Yanyou Yimao year (1315 AD), Chan Master Fozhi Huiji moved to Jingshan Temple, and Nianchang Chan Master acted as the deputy in charge of affairs, leading the assembly. In the Bingchen year (1316 AD), he was selected by the imperial court to serve as the abbot of Xiangfu Temple. In the Zhizhi Guihai year (1323 AD), he went to the capital, entering and exiting the palace, and discussing the classics. From the Imperial Preceptor (referring to Phagpa) downwards, everyone respected and loved him. After returning south, he presided over Wanshou Temple in Gusu (present-day Suzhou, Jiangsu). He authored the 'Comprehensive Records of Buddhas and Patriarchs' in twenty-two volumes, which is circulated in the world.
Chief Treasurer Yuan'an Hui of Jingci Temple, Hangzhou Prefecture
A native of Lin'an (present-day Hangzhou, Zhejiang).
。參晦機于凈慈。居蒙堂。因修涅槃堂。有偈曰。涅槃一路盡掀翻。觸處工夫見不難。洗面驀然摸著鼻。繡針眼裡好藏山。晦機稱賞之。
松江府南禪寶洲覺岸禪師
吳興吳氏子。從獨孤明。落髮受具。與梅屋同出佛智之門。一日偶為眾演楞嚴。至七徴心處。忽凈瓶水騰涌注師懷。聽眾驚愕。師笑曰。此偶然耳。
徑山高禪師法嗣
九江府東林古智喆禪師
都昌巢氏子。初住興國興聖。遷東林。上堂。過去諸佛已說。未來諸佛當說。現在諸佛今說。且道畢竟說個甚麼。卓拄杖下座。
上堂。盡令提綱。聖凡罔測。放開一線道。普請同參。良久曰。薰風自南來。殿閣生微涼。
上堂。明來暗謝。智起惑亡。黑牛臥死水。癩馬系枯樁。何似東村王四老。黃昏伸腳睡。一覺到天光。山僧與么道。切忌錯承當。
上堂。祖師道。圓同太虛無欠無餘。三條椽下七尺單前。切忌依他作解。莫有向天外出頭底么。乃曰。巡堂喫茶。
禮暹道者塔偈曰。髑髏元自有靈光。雪竇何曾抖尿腸。截斷婆婆三寸舌。至今雙劍倚天長。
杭州府中竺一溪自如禪師
閩人。幼值元兵下江南。遭游卒挾至浙。遺之臨安。胡氏收養令伴子讀。師隅立默識無所失。胡氏因子之。既長
【現代漢語翻譯】 現代漢語譯本： 參訪晦機禪師于凈慈寺。居住在蒙堂。因為修建涅槃堂，作偈說：『涅槃這一條路完全掀翻，到處用功見性並不難。洗臉時忽然摸著自己的鼻子，繡花針眼裡也能藏好山。』晦機禪師稱讚賞識他。 松江府南禪寶洲覺岸禪師 吳興吳氏之子。跟隨獨孤明禪師出家受戒。與梅屋禪師一同出自佛智禪師門下。一日，偶然為大眾演說《楞嚴經》，至七處征心之處，忽然凈瓶中的水騰涌而出，澆注在禪師懷中。聽眾驚愕。禪師笑著說：『這只是偶然罷了。』 徑山高禪師法嗣 九江府東林古智喆禪師 都昌巢氏之子。起初住在興國興聖寺，后遷至東林寺。上堂說法：『過去諸佛已經說過，未來諸佛將要說，現在諸佛正在說。』且說，究竟說的是什麼？放下拄杖，下座。 上堂說法：『完全依照提綱，聖人凡人難以測度。放開一線道路，普遍邀請大家一同參悟。』良久后說：『薰風從南邊吹來，殿閣里產生微微的涼意。』 上堂說法：『光明來了黑暗消退，智慧生起迷惑消亡。黑牛臥在死水中，癩馬拴在枯樹樁上。』哪裡比得上東村的王四老，黃昏時伸開腳睡覺，一覺睡到天亮。山僧我這樣說，千萬不要錯誤地承擔。 上堂說法：『祖師說，圓滿如同太虛空，沒有欠缺也沒有剩餘。三根椽子下，七尺單被前，千萬不要依照他的話來解釋。莫非有在天空外探出頭來的嗎？』於是說：『巡堂喫茶。』 禮拜暹道者塔的偈子說：『骷髏原本自有靈光，雪竇禪師何曾拉過尿腸。截斷婆婆的三寸舌頭，至今雙劍倚靠天空生長。』 杭州府中竺一溪自如禪師 閩地人。年幼時遇到元朝（1271-1368）軍隊攻打江南，被流動的士兵挾持到浙江，丟棄在臨安。胡氏收留養育，讓他陪伴自己的兒子讀書。禪師站在角落裡默默記誦，沒有遺漏。胡氏把他當作自己的兒子。長大后
【English Translation】 English version: He visited Chan Master Huiji at Jingci Temple and resided at Mengtang. When repairing the Nirvana Hall, he composed a verse: 'The road to Nirvana is completely overturned, and it is not difficult to see the effort everywhere. When washing my face, I suddenly touched my nose; a good mountain can be hidden in the eye of an embroidery needle.' Chan Master Huiji praised him. Chan Master Jue'an of Baozhou Temple of Southern Chan in Songjiang Prefecture A son of the Wu family of Wuxing. He followed Dugu Ming to become a monk and receive the precepts. He and Meiwu came from the school of Chan Master Fozhi. One day, he was expounding the Shurangama Sutra to the assembly, and when he reached the part about the seven examinations of the mind, suddenly the water in the clean vase surged out and poured onto the master's chest. The audience was astonished. The master smiled and said, 'This is just an accident.' Successor of Chan Master Gao of Jingshan Chan Master Guzhi Zhe of Donglin Temple in Jiujiang Prefecture A son of the Chao family of Duchang. He first resided at Xingsheng Temple in Xingguo, and later moved to Donglin Temple. He ascended the Dharma hall and said, 'The Buddhas of the past have already spoken, the Buddhas of the future will speak, and the Buddhas of the present are speaking now.' Then what exactly are they saying? He struck the ground with his staff and descended from the seat. Ascending the Dharma hall, he said, 'Completely following the outline, sages and ordinary people cannot fathom it. Open up a path, and universally invite everyone to participate in the contemplation.' After a long pause, he said, 'The gentle breeze comes from the south, and a slight coolness arises in the halls and pavilions.' Ascending the Dharma hall, he said, 'When light comes, darkness recedes; when wisdom arises, delusion vanishes. A black ox lies in dead water, and a mangy horse is tied to a withered stump.' How can it compare to old Wang Si of Dongcun, who stretches out his legs to sleep at dusk and sleeps until dawn? This is what I, the mountain monk, say, but be careful not to misunderstand it. Ascending the Dharma hall, he said, 'The Patriarch said, 'Perfectly round like the great void, without lack or excess.' Under three rafters, before a seven-foot single blanket, be careful not to interpret it according to his words. Is there anyone sticking their head out beyond the sky?' Then he said, 'Walk around the hall and drink tea.' A verse in homage to the stupa of Taoist Xian: 'The skull originally has its own spiritual light; how could Xuedou ever shake his urinary tract? Cutting off the old woman's three-inch tongue, to this day, the twin swords lean against the sky and grow.' Chan Master Ziru of Yixi Temple of Zhongzhu in Hangzhou Prefecture A person from Fujian. As a child, he encountered the Yuan (1271-1368) army attacking Jiangnan and was taken to Zhejiang by wandering soldiers and abandoned in Lin'an. The Hu family took him in and raised him, having him accompany their son in his studies. The master stood in the corner and silently memorized everything without missing anything. The Hu family treated him as their own son. When he grew up,
俾隸里中無相寺為僧。參云峰于徑山。遂得旨。初住萬壽。天曆年。中竺笑隱欣。奉詔開山龍翔。因舉代住者三人。御筆獨點師名。住未幾化去。茶毗多靈異。其居萬壽時。寺後有大家黃氏者。重師道行。嘗供伊蒲塞饌。一日請歸其家。進供愈勤。乃開私帑所藏金玉示師。師歸。語徒眾曰。彼黃氏。以帑中寶示我。將欲誘我死去為其子耳。出家兒。視金玉當如瓦礫。古來墮此轍者頗多。非但為其子。為其牛馬者有之。遂與黃氏絕。
杭州府徑山本源善達禪師
仙居柴氏子。早年同及庵信行腳。誓不歷職。初見雪巖于仰山。尋還浙。參徑山云峰。入室有省。峰可之。適慧云虛席。命師補處。后遷保寧凈慈徑山。皆有成績可紀。居常不設臥榻。夜則焚香然燭。端坐達旦。率以為常。又體所稟與人異。遇嚴寒則衣絺绤。大熱則衣繒絮。嘗以缽資建大圓院于東路半山。接待云侶。一日自知時至。會眾敘平生行腳事畢。端坐而寂。
寧波府天童怪石奇禪師
示眾此事。如人飢渴。相似說飲說食。豈能救療。直須自飲水自吃飯。方有實效處。
示眾舉。從上先德痛切語要。為諸人開發顯示。諸人倘能曏者。裡虛卻心。不即法相。不離法相。一聞頓悟。便是涅槃會上。廣額屠兒。放下屠刀。立地成佛
【現代漢語翻譯】 現代漢語譯本： 俾隸里（地名）中無相寺的僧人。在徑山參訪云峰禪師，於是領悟了禪宗的宗旨。起初住在萬壽寺。天曆年（1328-1330年），中竺笑隱欣禪師奉詔開山龍翔寺，因為推舉代理住持的有三人，皇帝特地點名這位禪師。住持沒多久就圓寂了，火化後有很多靈異現象。他住在萬壽寺的時候，寺後有一戶姓黃的大戶人家，看重禪師的道行，曾經供養齋飯。一天，請禪師到他家，供養更加慇勤。於是打開私藏的金銀玉器給禪師看。禪師回去后，對徒弟們說：『那黃氏，把庫房裡的寶貝給我看，將要引誘我死去，讓我轉世做他的兒子啊。出家人，看待金銀玉器應當像瓦礫一樣。自古以來，墮入這種陷阱的人很多。不只是做他的兒子，做他的牛馬的也有。』於是與黃氏斷絕了關係。
杭州府徑山（地名）本源善達禪師
仙居（地名）柴氏的兒子。早年與及庵信禪師一起行腳，發誓不擔任官職。起初在仰山拜見雪巖禪師，不久回到浙江，參訪徑山云峰禪師，入室後有所領悟，云峰禪師認可了他。恰逢慧云寺住持的位置空缺，於是命他補上。後來遷到保寧寺、凈慈寺、徑山寺，都有值得記載的成績。平時不設定臥榻，晚上就焚香點蠟燭，端坐到天亮，一直這樣。又身體的稟賦與別人不同，遇到嚴寒就穿粗布衣服，大熱天就穿絲綿衣服。曾經用化緣得來的錢在東路半山建造大圓院，接待雲遊的僧人。一天，自知時日將到，召集眾人敘述平生行腳的事情完畢，端坐而圓寂。
寧波府天童（地名）怪石奇禪師
開示眾人這件事，就像人飢渴一樣，光是說喝水吃飯，怎麼能救治呢？必須自己喝水自己吃飯，才能有實際的效果。
開示眾人，舉出從前先德痛切的言語要旨，為諸位開發顯示。諸位如果能夠在這裡虛空內心，不執著於法相，也不脫離法相，一聽聞就能頓悟，那就是在涅槃法會上，廣額屠夫放下屠刀，立地成佛。
【English Translation】 English version: A monk from Wuxiang Temple in Bili (place name). He visited Yunfeng Chan Master at Jingshan and thus attained the essence of Chan Buddhism. Initially, he resided at Wanshou Temple. In the Tianli era (1328-1330), Chan Master Xiaoyin Xin of Zhongzhu received an imperial decree to establish Longxiang Temple. Because there were three people recommended to be the acting abbot, the emperor specifically named this Chan Master. He passed away not long after becoming the abbot, and there were many miraculous phenomena after cremation. When he lived in Wanshou Temple, there was a wealthy Huang family behind the temple who valued the Chan Master's virtue and practice, and they often provided vegetarian meals. One day, they invited the Chan Master to their home, and the offerings became even more diligent. Then, they opened their private treasury and showed the Chan Master the gold, silver, and jade they had stored. After the Chan Master returned, he said to his disciples: 'That Huang family showed me the treasures in their treasury, intending to lure me to die and be reborn as their son. A monk should view gold, silver, and jade as rubble. Since ancient times, many have fallen into this trap. Not only becoming their son, but also becoming their cattle and horses.' So he broke off relations with the Huang family.
Chan Master Benyuan Shanda of Jingshan Temple in Hangzhou Prefecture (place name)
The son of the Chai family of Xianju (place name). In his early years, he traveled with Chan Master Ji'an Xin, vowing not to take office. He first met Xueyan Chan Master at Yangshan, and soon returned to Zhejiang, visiting Yunfeng Chan Master at Jingshan. After entering the room, he had some understanding, and Yunfeng Chan Master approved of him. It happened that the position of abbot of Huiyun Temple was vacant, so he was ordered to fill it. Later, he moved to Baoning Temple, Jingci Temple, and Jingshan Temple, all of which had achievements worth recording. He usually did not set up a bed, and at night he burned incense and lit candles, sitting upright until dawn, which was his usual practice. Moreover, his physical constitution was different from others. When it was severely cold, he wore coarse cloth clothes, and when it was very hot, he wore silk floss clothes. He once used the money he had alms-collected to build Dayuan Courtyard on Banshan in the eastern road, receiving traveling monks. One day, knowing that his time had come, he gathered the crowd and finished recounting his life's travels, and passed away peacefully while sitting upright.
Chan Master Guaishi Qi of Tiantong Temple in Ningbo Prefecture (place name)
Instructing the public on this matter is like a person being hungry and thirsty. How can merely talking about drinking and eating provide relief? One must drink water and eat food oneself to have a real effect.
Instructing the public, citing the poignant and essential words of the former virtuous ones, to enlighten and reveal to everyone. If you can empty your minds here, not clinging to the Dharma characteristics, nor departing from the Dharma characteristics, you will have a sudden awakening upon hearing, and that is at the Nirvana assembly, where the butcher with a broad forehead laid down his butcher knife and instantly became a Buddha.
。底時節是。即是不得恁么會言多去。道轉遠且截斷葛藤。喝一喝下座。
示眾參禪本無難易。只要具大信根。有決烈志。萬機休罷。千聖不攜。坐斷諸緣。不存一法。如太虛空。了無朕跡。如須彌廬。吃然不動。無上真乘。方可希冀。
龍巖真首座
諸方屢聘。高臥不起。常作樂閑歌。其略曰。即心是佛。無心是道。萬事但隨緣。自覺身心好。院子從來不要住。便是佛也。不要做律。亦不曾持戒。亦不曾破放。行把住總由人執法修行。驢拽磨要行。便行要坐便坐也。不精進也。不懶惰一卷無字經。逐目為功課。有時深深海底行。有時高高山頂臥。幾生修得做閑。人肯為虛名被羈鎖。云云。
何山明禪師法嗣
寧波府恭都寺者
廉介自持。日誦法華。因聆鐵鏡上堂語。遂得心要。嘗夜坐有偈曰。點盡山窗一盞油。地爐無火冷如秋。話頭留嚮明朝舉。道者敲鐘又上樓。鐵鏡因升堂。特稱賞之。臨終無疾。更衣坐逝。阇維舌根不壞。人爭奇之。
天童鑒禪師法嗣
湖州府道場玉溪思珉禪師
像山張氏子。首參云峰于徑塢。次謁止泓于天童。泓問。近自何來。師曰。徑山。泓曰。未離徑山。一句作么生道。師曰。平如鏡面。險似懸崖。泓曰。昨夜山前。因甚虎咬大
【現代漢語翻譯】 底時節是（到底是什麼）。即是不得恁么會（就是不能這樣理解），言多去（說得越多），道轉遠（離道越遠），且截斷葛藤（不如截斷這些糾纏）。喝一喝下座（大喝一聲，然後走下座位）。
示眾（開示大眾）：參禪本無難易（參禪本來沒有難易之分），只要具大信根（只要具備堅定的信心），有決烈志（有決絕的意志），萬機休罷（放下一切事務），千聖不攜（不依賴任何聖賢），坐斷諸緣（斷絕一切因緣），不存一法（心中不留任何一法），如太虛空（如同虛空一般），了無朕跡（沒有絲毫痕跡），如須彌廬（如同須彌山一樣），吃然不動（穩固不動）。無上真乘（無上的真正法門），方可希冀（才可以期望得到）。
龍巖真首座
諸方屢聘（很多地方多次聘請他），高臥不起（但他隱居不出）。常作樂閑歌（常常作一些快樂的歌），其略曰（歌詞大意是）：即心是佛（當下這顆心就是佛），無心是道（沒有分別的心就是道），萬事但隨緣（萬事只要隨順因緣），自覺身心好（自然覺得身心安好）。院子從來不要住（寺院從來不住），便是佛也（即使是佛），不要做律（也不要被戒律束縛），亦不曾持戒（也不曾持戒），亦不曾破放（也不曾違犯），行把住總由人（該行該止都由自己決定），執法修行（如果執著於法去修行），驢拽磨（就像驢拉磨一樣）。要行便行（要走就走），要坐便坐也（要坐就坐）。不精進也（不精進），不懶惰（也不懶惰），一卷無字經（一部沒有文字的經），逐目為功課（每天用心體會）。有時深深海底行（有時在深深的海底行走），有時高高山頂臥（有時在高高的山頂躺臥）。幾生修得做閑人（幾輩子修來才能做一個閑人），肯為虛名被羈鎖（難道願意爲了虛名而被束縛）？云云。
何山明禪師法嗣
寧波府恭都寺者
廉介自持（廉潔自律），日誦法華（每天誦讀《法華經》）。因聆鐵鏡上堂語（因為聽了鐵鏡禪師的開示），遂得心要（於是領悟了心法的要旨）。嘗夜坐有偈曰（曾經在夜晚禪坐時寫了一首偈）：點盡山窗一盞油（點完山窗前的一盞油），地爐無火冷如秋（地爐沒有火，寒冷如秋）。話頭留嚮明朝舉（話頭留到明天再說），道者敲鐘又上樓（修行人敲鐘后又上樓了）。鐵鏡因升堂（鐵鏡禪師因此在升座時），特稱賞之（特別稱讚他）。臨終無疾（臨終時沒有疾病），更衣坐逝（換好衣服坐著去世）。阇維舌根不壞（火化后舌頭沒有燒壞），人爭奇之（人們都覺得很神奇）。
天童鑒禪師法嗣
湖州府道場玉溪思珉禪師
象山張氏子（是象山姓張的人家的孩子）。首參云峰于徑塢（最初在徑塢參拜云峰禪師），次謁止泓于天童（後來在天童拜見止泓禪師）。泓問（止泓禪師問）：近自何來（最近從哪裡來）？師曰（思珉禪師說）：徑山。泓曰（止泓禪師說）：未離徑山（還沒有離開徑山），一句作么生道（這句話怎麼說）？師曰（思珉禪師說）：平如鏡面（平坦如鏡面），險似懸崖（危險如懸崖）。泓曰（止泓禪師說）：昨夜山前（昨夜山前），因甚虎咬大（為什麼老虎咬大...）
【English Translation】 What is the bottom line? It is precisely that you must not understand it in this way. The more you say, the further you stray from the Way. Better to cut off the entangling vines. He gave a shout and descended from his seat.
An instruction to the assembly: Chan practice is inherently neither difficult nor easy. It only requires a great root of faith, a resolute will, the cessation of all affairs, non-reliance on any sage, the severing of all connections, and the non-retention of any dharma. Like the great void, without any trace; like Mount Sumeru, steadfast and unmoving. Only then can one hope for the supreme true vehicle.
Chief Seat Zhen of Longyan
He was repeatedly invited by various places, but he remained in reclusion. He often composed joyful and leisurely songs, the gist of which was: 'This very mind is Buddha; no-mind is the Way. Let all things follow their course, and one will naturally feel that body and mind are well. I never want to live in a monastery; even if it were the Buddha, I wouldn't want to be bound by rules. I have never upheld precepts, nor have I ever broken them. Whether to walk or stop is up to me. Those who cling to the Dharma in their practice are like a donkey pulling a millstone. If I want to walk, I walk; if I want to sit, I sit. Neither diligent nor lazy, a scripture without words is my daily lesson. Sometimes I walk deep in the ocean, sometimes I lie on the high mountaintop. How many lifetimes did it take to cultivate this leisure? Why would I be willing to be bound by empty fame?' And so on.
Successor of Dharma Master Heshan Ming
The one from Gongdu Temple in Ningbo Prefecture
He maintained integrity and self-discipline, reciting the Lotus Sutra daily. Upon hearing Iron Mirror's (Tiejing) words during a Dharma talk, he attained the essence of the mind. He once wrote a verse while sitting in meditation at night: 'The oil in the mountain window lamp is exhausted, the hearth is without fire, cold as autumn. Let's leave the topic for tomorrow, the monk strikes the bell and goes upstairs again.' Iron Mirror (Tiejing), during his Dharma talk, especially praised him. He passed away without illness, after changing his clothes and sitting in meditation. After cremation, his tongue remained intact, and people marveled at it.
Successor of Chan Master Jiantong Jian
Chan Master Yuxi Simin of Daocheng in Huzhou Prefecture
He was a son of the Zhang family of Xiangshan. He first visited Yunfeng at Jingwu, then paid respects to Zhihong at Tiantong. Zhihong asked, 'Where have you come from recently?' The master said, 'Jing Mountain.' Zhihong said, 'You haven't left Jing Mountain. How would you say a word about that?' The master said, 'As flat as a mirror, as dangerous as a cliff.' Zhihong said, 'Last night in front of the mountain, why did the tiger bite the...'
蟲。師擬進語。泓與一掌。師忽有省一日侍。次泓舉。外道問。世尊不問。有言。不問無言。世尊良久意旨如何。師叉手進前。泓曰。外道讚歎曰。世尊大慈。開我迷云。令我得入。又作么生。師曰。君子愛財取之有道。泓喜其類己令典藏。元大德庚子。出世郡之吉祥。遷金文大梅保福。帝師賜佛心明妙之號。至順壬申。廣教府聘主婺之雙林。元統甲戌。行省選住道場。
示眾。此事如鐵壁。銀山如大火聚。湊泊不得。迴避不得。你輩合作么生。直饒腳不點地。別有通霄活路也。是不快漆涌。
上堂。依經解義。三世佛冤離經一字。即同魔說。拈拄杖卓一下曰。六月不熱正谷不結。
至元丁丑四月。示微疾。至二十八日。書偈而逝。
蘇州府萬壽竺田汝霖禪師
四明昌國王氏子。從慈溪永樂寺梅澗福。祝髮受具。參止泓于天童。典侍者一日室中舉。趙州狗子無佛性話。師忽然有省。已而見悅堂訚于靈隱堂。命典記室。其受業師祖方會。赴隆興上藍。以師侍行。因游百丈謁晦機。機命分座。未幾繼會席。出世上藍久之。升明之雪竇。閱三載。松江澱山虛席屈師。俄寺毀。師為新之。晚主萬壽。僅一載。臨寂更衣書偈訣眾而逝。當至正乙酉五月廿五茶毗設利五色如菽粟者。不可勝數。壽六
【現代漢語翻譯】 現代漢語譯本： 蟲（法號）。禪師準備進言時，止泓禪師（天童止泓禪師）打了他一掌。禪師忽然有所領悟。有一天，禪師在止泓禪師身邊侍奉。止泓禪師舉外道問佛祖的公案：『外道問，世尊不問有言，不問無言，世尊的意旨如何？』禪師叉手向前。止泓禪師說：『外道讚歎說，世尊大慈大悲，開啟我的迷云，讓我得以進入。』你又作何理解？禪師說：『君子愛財，取之有道。』止泓禪師很高興他與自己同類，讓他管理藏經。元朝大德庚子年（1300年），禪師在郡的吉祥寺出世。后遷往金文大梅保福寺。帝師賜號佛心明妙。至順壬申年（1332年），廣教府聘請禪師主持婺州的雙林寺。元統甲戌年（1334年），行省選定禪師住持道場。
開示大眾：這件事就像鐵壁、銀山，又像大火堆，無法靠近，無法迴避。你們打算怎麼辦？即使腳不沾地，另有通宵達旦的活路也是不痛不癢。
上堂說法：依照經書解釋義理，三世諸佛都會喊冤；離開經書一字，就等同於魔說。拈起拄杖敲一下說：六月不熱，莊稼就不會結果實。
至元丁丑年（1277年）四月，禪師略感不適。至二十八日，書寫偈語后圓寂。
蘇州府萬壽竺田汝霖禪師
禪師是四明昌國王氏之子。在慈溪永樂寺跟隨梅澗福剃度受戒。在天童寺參拜止泓禪師。做侍者時，有一天在室內舉趙州狗子無佛性的話頭，禪師忽然有所領悟。之後在靈隱寺拜見悅堂訚，被任命為典記室。他的受業師祖方會前往隆興上藍寺，禪師侍奉同行。因此遊歷百丈山，拜謁晦機禪師，晦機禪師命他分座說法。不久後繼承方會的席位，出世上藍寺很久。升任明州的雪竇寺住持，過了三年。松江澱山寺住持空缺，邀請禪師前往。不久寺廟被毀，禪師重新修建。晚年主持萬壽寺，僅一年時間，臨終前更衣書寫偈語與眾人訣別而逝。在至正乙酉年（1345年）五月二十五日火化，舍利五顏六色，像豆子一樣，數不勝數。享年六十歲。
【English Translation】 English version: Chong (Dharma name). When the Chan master was about to speak, Chan Master Zhihong (Chan Master Zhihong of Tiantong Temple) slapped him. The Chan master suddenly had some understanding. One day, the Chan master was serving by Chan Master Zhihong's side. Chan Master Zhihong raised the case of the heretic asking the Buddha: 'The heretic asked, the World Honored One does not ask about existence, does not ask about non-existence, what is the World Honored One's intention?' The Chan master clasped his hands and stepped forward. Chan Master Zhihong said: 'The heretic praised, the World Honored One is greatly compassionate, opening my clouds of delusion, allowing me to enter.' What is your understanding? The Chan master said: 'A gentleman loves wealth, but he obtains it through proper means.' Chan Master Zhihong was very happy that he was of the same kind as himself and let him manage the sutra collection. In the Gengzi year of the Dade era of the Yuan Dynasty (1300), the Chan master emerged at the Jixiang Temple in the prefecture. Later, he moved to Jinwen Damei Baofu Temple. The Imperial Teacher bestowed the title 'Buddha-heart Bright and Subtle'. In the Renshen year of the Zhishun era (1332), Guangjiao Prefecture invited the Chan master to preside over Shuanglin Temple in Wuzhou. In the Jiaxu year of the Yuantong era (1334), the provincial government selected the Chan master to reside in the monastery.
Instructing the public: This matter is like an iron wall, a silver mountain, and a large pile of fire, impossible to approach, impossible to avoid. What do you intend to do? Even if your feet do not touch the ground, another way to live through the night is still insignificant.
Ascending the hall to preach: Explaining the meaning according to the scriptures, the Buddhas of the three worlds would cry injustice; departing from the scriptures by a single word is equivalent to the words of demons. Raising the staff and striking it once, he said: If it is not hot in June, the crops will not bear fruit.
In April of the Dingchou year of the Zhiyuan era (1277), the Chan master felt slightly unwell. On the 28th, he wrote a verse and passed away.
Chan Master Rulin of Zhutian Wanshou Temple in Suzhou Prefecture
The Chan master was the son of the Wang family of Siming Changguo. He was tonsured and received precepts at Yongle Temple in Cixi, following Meijian Fu. He visited Chan Master Zhihong at Tiantong Temple. While serving as an attendant, one day in the room, he raised the topic of Zhaozhou's dog having no Buddha-nature, and the Chan master suddenly had some understanding. Later, he met Yuetang Yin at Lingyin Temple and was appointed as the record keeper. His preceptor, Master Zufang Hui, went to Longxing Shanglan Temple, and the Chan master served as his attendant. Therefore, he traveled to Mount Baizhang and visited Chan Master Huiji, who ordered him to share the seat and preach. Soon after, he succeeded Hui's position and emerged at Shanglan Temple for a long time. He was promoted to abbot of Xuetou Temple in Mingzhou, and after three years. The position of abbot of Dianshan Temple in Songjiang was vacant, and the Chan master was invited to go. Soon after, the temple was destroyed, and the Chan master rebuilt it. In his later years, he presided over Wanshou Temple for only one year. Before his death, he changed his clothes, wrote a verse, and bid farewell to the crowd before passing away. He was cremated on the 25th day of the fifth month of the Yiyou year of the Zhizheng era (1345), and the relics were colorful, like beans, and countless. He lived to be sixty years old.
十六。臘五十。
靈隱訚禪師法嗣
九江府東林無外宗廓禪師
南昌魏氏子。久依悅堂。一日室中舉。溪聲儘是廣長舌。因緣機契。遂授記莂。出世云居。晚遷東林。送僧之東吳偈曰。佛是西天老比丘。何緣臥倒在蘇州。憑君此去輕扶起。問取二千年話頭。臨終集眾說偈曰。吾年七十一。世緣今已畢。挨倒五須彌。夜半日頭出。語畢而逝。
續燈正統卷之十四 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷十五
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十二世
筏渡慈禪師法嗣
洛京相國一言道顯禪師
雁門人。生而岐嶷。穎悟英特。年十二。自願出家。父母難之。師曰。兒志決矣。未可強留。遂落䰂于郡之西山。聽圓覺至知幻即離章。頓然默契。恍若舊識。乃辭師。師曰。汝志宗門。正其時也。游汾州。謁筏渡。渡一見器之。命入侍寮。一日渡舉竹篦。問曰。畢竟喚作甚麼。師方進語。渡驀頭便打。忽然大悟。便禮拜曰。和尚且止古人道。佛法無多子非虛語也。渡曰。汝今方知吾意耶。師曰。和尚大恩。碎身難報。渡囑曰。汝年且幼。時至理彰。師執勞座下。一十七載。
洪武丙辰。出住
【現代漢語翻譯】 現代漢語譯本 十六。臘五十。
靈隱訚禪師法嗣
九江府東林無外宗廓禪師
南昌魏氏之子。長久依止悅堂。一日在室內舉例說：『溪流的聲音全都是廣長舌』。因緣和合，機鋒相應，於是悅堂禪師為他授記。後來宗廓禪師出世在云居山，晚年遷往東林寺。他為送僧人前往東吳寫了一首偈：『佛是西天來的老比丘，為何倒臥在蘇州？請你此去輕輕扶起他，問問他二千年前的話頭。』臨終時召集眾人說偈：『我今年七十一歲，世間的緣分如今已經了結。推倒五座須彌山，半夜裡太陽出來了。』說完就去世了。
續燈正統卷之十四 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷十五
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十二世
筏渡慈禪師法嗣
洛京相國一言道顯禪師
雁門人。天生聰慧，穎悟過人。十二歲時，自己要求出家，父母不答應。禪師說：『我的志向已定，不可強留。』於是在郡中的西山落髮。聽聞《圓覺經》至『知幻即離』一章時，頓時心領神會，彷彿早就認識一樣。於是辭別師父。師父說：『你志在宗門，正是時候。』於是遊歷汾州，拜見筏渡禪師。筏渡禪師一見就器重他，命他入侍寮。一日，筏渡禪師舉起竹篦，問道：『到底喚作什麼？』禪師剛要開口說話，筏渡禪師劈頭就打。禪師忽然大悟，便禮拜說：『和尚且慢，古人說，佛法無多子，並非虛語啊。』筏渡禪師說：『你現在才知道我的意思嗎？』禪師說：『和尚的大恩大德，粉身碎骨也難以報答。』筏渡禪師囑咐說：『你年紀還小，時機到了，道理自然會彰顯。』禪師在筏渡禪師座下服侍了十七年。
洪武丙辰（1376年），出任住持。
【English Translation】 English version Sixteen. Twelfth month, the fiftieth day.
Disciple of Chan Master Yin of Lingyin Monastery
Chan Master Wuwai Zongkuo of Donglin Monastery in Jiujiang Prefecture
A son of the Wei family of Nanchang. He long relied on Yuetang. One day, in the room, Yuetang cited, 'The sound of the stream is entirely the long, broad tongue.' Due to the affinity of circumstances, he received the prediction and confirmation. He emerged into the world at Yunju Monastery, and later moved to Donglin Monastery. He sent off a monk to Dongwu with a verse saying, 'The Buddha is an old Bhikkhu from the Western Heaven, why is he lying down in Suzhou? I entrust you to gently lift him up on this journey, and ask him about the topic of two thousand years ago.' As he was dying, he gathered the assembly and said in a verse, 'I am seventy-one years old, my worldly affinities are now complete. I have toppled the five Sumeru Mountains (須彌山, Mt. Sumeru), at midnight the sun rises.' After speaking, he passed away.
Supplement to the Lamp Record, Zheng Tong Edition, Volume 14 卍 New Supplement to the Tripitaka, Volume 84, No. 1583, Supplement to the Lamp Record, Zheng Tong Edition
Supplement to the Lamp Record, Zheng Tong Edition, Volume 15
Compiled by Shramana Xing Tong of Nanhai Putuo Monastery, Western Shu
Linji (臨濟, Rinzai) School
Twenty-second Generation from Dajian (大鑒, Dajian Huineng)
Disciple of Chan Master Fadu Ci
Chan Master Yiyan Daoxian of Xiangguo Monastery in Luoyang
A person from Yanmen. He was born with remarkable intelligence and outstanding comprehension. At the age of twelve, he voluntarily requested to leave home. His parents refused. The Master said, 'My will is determined, it cannot be forcibly restrained.' Thereupon, he had his head shaved at the Western Mountain of the prefecture. Upon hearing the chapter 'Knowing Illusion is Leaving' from the Yuanjue Sutra (圓覺經, Sutra of Perfect Enlightenment), he suddenly understood in silence, as if he had known it before. Then he bid farewell to his teacher. The teacher said, 'Your aspiration is in the Chan school, now is the right time.' He traveled to Fenzhou and visited Chan Master Fadu. Fadu recognized his potential at first sight and ordered him to serve in the attendant's quarters. One day, Fadu raised a bamboo staff and asked, 'What is this ultimately called?' As the Master was about to speak, Fadu struck him over the head. The Master suddenly had a great enlightenment and bowed, saying, 'Venerable Master, please stop. The ancients said, 'The Buddha-dharma has no excess,' it is not an empty saying.' Fadu said, 'Do you now understand my intention?' The Master said, 'The Venerable Master's great kindness is difficult to repay even if I shatter my body.' Fadu instructed, 'You are still young, when the time comes, the truth will be revealed.' The Master served under Fadu for seventeen years.
In the year Bingchen of the Hongwu (洪武) reign (1376), he emerged to reside as abbot.
汝州風穴。上堂。臨濟燒黃檗禪板禍起蕭墻。香嚴哭溈山。拄杖勾賊。破家有般漢。聞風穴。與么道暗。自差排道。老漢辱他先聖。破釜沉舟。個樣師僧。何堪共語。山僧亦有先師所付。底正欲舉。似諸仁隨。拈拄杖曰。看看。且道。與古人差多少。乃擲下拄杖。
永樂癸巳五月十三。忽告眾曰。吾將行矣。囑諸弟子。皆法門大事。泊然而化。壽八十有五。夏七十有七。塔于汴京之南阜。
徑山銘禪師法嗣
嘉興府天寧西白力金禪師
蘇之姚氏子。幼依寶積院出家。造徑山。見古鼎銘。銘舉。德山見龍潭因緣示師。師繹之。久而有契。至正丁酉。出世瑞光。洪武初。遷凈慈。辛亥春。詔住天界。壬子冬。敕建無遮大會。命師升座。車駕幸臨。一日示微疾而逝。塔于嘉興城西。
徑山及禪師法嗣
杭州府靈隱空叟悟禪師
洪武庚戌。住崇寧。閱八年。遷中竺會靈隱。虛席師補焉。居無何以前住持舊事。逮至京病卒於途。臨終書偈曰。我年五十五。嘗把虛空補。踏斷死生關。夜半日卓午。門人道凈等。依法茶毗。舌根數珠不壞。奉骨歸。瘞靈隱東岡。復分余骼。葬西溪九曲之原。時洪武年辛未五月三日也。
杭州府天龍斯道道衍禪師
長洲姚氏子。諱廣孝。自號
【現代漢語翻譯】 現代漢語譯本 汝州風穴禪師上堂說法：臨濟禪師焚燒黃檗禪師的禪板，禍起于蕭墻之內。香嚴智閑哭祭溈山靈佑，好比用拄杖去勾引盜賊。破家之人往往有特別的手段。聽聞風穴禪師的說法，如果說這是暗中進行的，那就錯了。自己安排自己的事情，老漢我是在羞辱先聖。這好比破釜沉舟，這樣的師僧，怎麼能與他交談？山僧我也有先師所傳授的，真正的意圖正要舉出，好像各位仁者在跟隨。拿起拄杖說：看看，且說，與古人相差多少？於是扔下拄杖。 永樂癸巳年（1413年）五月十三日，忽然告訴眾人說：我將要走了。囑咐各位弟子，都是佛法中的大事。安然圓寂。享年八十五歲，僧臘七十七年。塔葬在汴京（今河南開封）的南阜。 徑山銘禪師的法嗣 嘉興府天寧西白力金禪師 蘇州的姚氏子弟。年幼時在寶積院出家。前往徑山，拜見古鼎銘禪師。銘禪師舉德山宣鑒見龍潭崇信的因緣來開示他。力金禪師反覆研究，很久之後才有所領悟。至正丁酉年（1357年），在瑞光寺開法。洪武初年（1368年），遷往凈慈寺。洪武辛亥年（1371年）春天，奉詔住持天界寺。洪武壬子年（1372年）冬天，奉旨建造無遮大會，命力金禪師升座說法。皇帝親自駕臨。一天，力金禪師示現輕微的疾病而圓寂。塔葬在嘉興城西。 徑山及禪師法嗣 杭州府靈隱空叟悟禪師 洪武庚戌年（1370年），住持崇寧寺。過了八年，遷往中竺會靈隱寺。空缺的住持之位由悟禪師補上。沒過多久，因為以前住持的事情，被逮捕到京城，病死在途中。臨終時寫下偈語說：我年五十五，曾經要把虛空補。踏斷死生關，夜半日卓午。門人道凈等人，依法進行火化。舌根和數珠沒有燒壞。迎奉骨灰歸來，埋葬在靈隱寺東岡。又分出剩餘的骨骼，葬在西溪九曲的原野。時間是洪武辛未年（1391年）五月三日。 杭州府天龍斯道道衍禪師 長洲（今江蘇蘇州）姚氏子弟，法名廣孝，自號道衍。
【English Translation】 English version Ru Zhou Fengxue (name of a Chan master). Entering the hall. Linji (name of a Chan master) burned Huangbo's (name of a Chan master) meditation board, the disaster arose within the walls. Xiangyan (name of a Chan master) cried for Weishan (name of a Chan master). Using a staff to hook thieves. A family destroyer has such means. Hearing Fengxue's (name of a Chan master) words, if you say it's in the dark, then you're wrong. Arranging one's own affairs, this old man is humiliating the former sages. Like burning the boats and sinking the cauldrons, how can such monks be talked to? This mountain monk also has what was passed down by his former teacher, the true intention is about to be raised, as if you are following. Picking up the staff and saying: Look, tell me, how much difference is there from the ancients? Then he threw down the staff. In the fifth month of the Yongle Guisi year (1413), he suddenly told the assembly: I am about to depart. Entrusting all the disciples, all are major events in the Dharma. He passed away peacefully. He lived to be eighty-five years old, with seventy-seven years as a monk. His stupa is located in Nanfu, Bianjing (now Kaifeng, Henan). Successor of Chan Master Mingshan Ming Jiaxing Prefecture, Tianning, Xibai, Chan Master Lijing A son of the Yao family from Suzhou. He left home at Baoji Temple at a young age. He went to Jingshan and saw Gu Dingming. Ming raised the cause of Deshan (name of a Chan master) seeing Longtan (name of a Chan master) to show the master. The master interpreted it. After a long time, he had a contract. In the Dingyou year of Zhizheng (1357), he founded the Ruiguang Temple. At the beginning of Hongwu (1368), he moved to Jingci Temple. In the spring of Xinhai in Hongwu (1371), he was ordered to live in Tianjie Temple. In the winter of Renzi in Hongwu (1372), he was ordered to build an unobstructed assembly and ordered the master to take a seat. The emperor came in person. One day, the master showed a slight illness and passed away. The pagoda is located west of Jiaxing City. Jingshan and Chan Master's Successor Hangzhou Prefecture Lingyin Kongsou Wu Chan Master In the Gengxu year of Hongwu (1370), he lived in Chongning. After eight years, he moved to Zhongzhu Hui Lingyin. The vacant abbot position was filled by Zen Master Wu. Before long, due to the old affairs of the previous abbot, he was arrested to the capital and died on the way. On his deathbed, he wrote a verse saying: I am fifty-five years old, and I once tried to fill the void. Breaking the barrier of life and death, it is noon in the middle of the night. The disciples Daojing and others cremated according to the law. The root of the tongue and the rosary were not broken. He brought back the ashes and buried them in Donggang, Lingyin Temple. The remaining bones were divided and buried in the original Jiuqu of Xixi. The time was May 3rd in the Xinwei year of Hongwu (1391). Hangzhou Prefecture Tianlong Sidao Daoyan Chan Master A son of the Yao family from Changzhou (now Suzhou, Jiangsu), named Guangxiao, self-proclaimed Daoyan.
逃虛。子年十四。出家于妙智庵。元季兵亂。遨遊江湖。深自韜晦。參徑山愚庵。及盡得心髓。掌內記三年。出世普慶。遷天龍。嘗自題肖像曰。看破芭蕉拄杖子。等閑徹骨露風流。有時搖動龜毛拂。直得虛空笑點頭。洪武中。以高僧應選。侍文皇于燕邸。永樂中。以佐命功。上欲官之。不可。一日召見。上潛令人以冠服被體。進爵太子少師亟命宣謝。不得已拜命。故人皆以少師稱。然終不蓄髮。戒行尤謹。賜妻妾。堅辭弗受。嘗有間居詩曰。春燕雛成辭。舊壘午雞啼。罷啄陰階讀。此可以想見。師半矣后病篤。上幸其第。問後事。對曰。出家人。復何所戀強之。終無言。遂泊然而化。世壽八十有五。上贈榮國公。謚恭靖。所著有道余錄一卷。行世(有贊靈谷定巖。戒道影曰。以此見。定巖指槐為柳。不以此見。定巖認辰作鬥。然則何以見。定。巖廓太虛而為量。湛秋水以為神。其于說也。無說而說。其于聞也。無聞而聞。行猶霜潔貌。若春溫榮。領非常巨剎。欽承莫大鴻恩。名無遠而不屆。德不孤而有鄰是誠謂先龍翔。欣大師之嫡孫也耶)。
萬壽仁禪師法嗣
杭州府徑山南石文琇禪師
崑山李氏子。出家紹隆庵。禮智興為師。行中仁住雲頂。師往從之。針芥相契。初住蘇州普門。次遷靈巖。三
【現代漢語翻譯】 現代漢語譯本 逃虛禪師，子年十四歲時，在妙智庵出家。元朝末年（元朝，1271年-1368年）兵荒馬亂，他便四處遊歷，隱姓埋名。後來參拜徑山愚庵禪師，盡得其心法精髓，掌管內記三年。之後出任普慶寺住持，又遷往天龍寺。他曾為自己的畫像題詩說：『看破芭蕉做的枴杖，隨意顯露出徹骨的風流。有時搖動用烏龜毛做的拂塵，直讓虛空都笑著點頭。』明朝洪武年間（洪武，1368年-1398年），他以高僧的身份應選，在燕王府侍奉文皇（明成祖朱棣）。永樂年間（永樂，1403年-1424年），因為輔佐有功，皇上想授予他官職，但他不肯接受。一天，皇上召見他，暗中讓人把官服給他穿上，並要晉陞他為太子少師，急忙命令他宣旨謝恩。他不得已接受了任命，所以人們都稱他為少師。但他始終不留頭髮，戒律操守尤其嚴謹。皇上賜給他妻妾，他堅決推辭不接受。他曾有一首閑居詩說：『春燕的幼鳥長大離巢，中午時分雞在舊墻邊啼叫。停止啄食，在陰涼的臺階上讀書。』由此可以想像禪師的生活狀態。後來他病重，皇上親自到他的住所探望，詢問後事。他回答說：『出家人，還有什麼可留戀的？』皇上強迫他說，但他始終沒有說話，於是安詳地圓寂了。世壽八十五歲。皇上追贈他為榮國公，謚號恭靖。他所著的《道余錄》一卷，流傳於世。（有人讚頌靈谷定巖禪師的戒道影說：『從這個角度看，定巖是指槐樹為柳樹；不從這個角度看，定巖是認辰星為北斗星。那麼要如何看待呢？定巖的胸懷廣大如虛空，清澈如秋水。他的說法，是無說而說；他的聽聞，是無聞而聞。他的行為像霜一樣純潔，容貌像春天一樣溫暖。他領導著非常巨大的寺廟，欽佩地承受著莫大的恩惠。他的名聲傳遍遠方，他的德行不孤單而有鄰居。這真是先龍翔寺欣大師的嫡傳後人啊！』）
萬壽仁禪師的法嗣
杭州府徑山南石文琇禪師
崑山李氏人家的兒子。在紹隆庵出家，拜智興為師。行中仁禪師住在雲頂寺，文琇禪師前去跟隨他，兩人非常投緣。最初擔任蘇州普門寺住持，後來遷往靈巖寺，三次……
【English Translation】 English version Chan Master Taoxu, at the age of fourteen, left home at Miaozhi Hermitage. During the turmoil at the end of the Yuan Dynasty (Yuan Dynasty, 1271-1368), he traveled around, deeply concealing himself. Later, he visited Chan Master Yu'an of Jingshan and fully grasped the essence of his mind, managing internal affairs for three years. Subsequently, he became the abbot of Puqing Temple and later moved to Tianlong Temple. He once inscribed a poem on his portrait, saying: 'Having seen through the plantain staff, he casually reveals his thorough and uninhibited style. Sometimes shaking the whisk made of tortoise hair, he makes even the void smile and nod.' During the Hongwu period (Hongwu, 1368-1398) of the Ming Dynasty, he was selected as a high-ranking monk and served Emperor Wenzong (Zhu Di, the Yongle Emperor) at the Prince of Yan's residence. During the Yongle period (Yongle, 1403-1424), due to his meritorious service in assisting the emperor, the emperor wanted to grant him an official position, but he refused to accept it. One day, the emperor summoned him and secretly had someone put official robes on him, intending to promote him to Junior Tutor of the Crown Prince, and urgently ordered him to express his gratitude. He had no choice but to accept the appointment, so people called him Junior Tutor. However, he never grew his hair back, and his adherence to the precepts was particularly strict. The emperor bestowed wives and concubines upon him, but he firmly declined to accept them. He once wrote a poem about his secluded life, saying: 'The fledglings of the spring swallows grow up and leave their old nests, and at noon the rooster crows by the old wall. Ceasing to peck, he reads on the shady steps.' From this, one can imagine the Chan Master's state of life. Later, he became seriously ill, and the emperor personally visited his residence to inquire about his affairs. He replied, 'As a monk, what is there to be attached to?' The emperor forced him to speak, but he remained silent until he passed away peacefully. He lived to the age of eighty-five. The emperor posthumously granted him the title of Duke of Rong and the posthumous title of Gongjing. His work, 'Daoyulu' (Records of the Remaining Path), in one volume, is circulated in the world. (Someone praised the Precept Shadow of Chan Master Dingyan of Linggu, saying: 'From this perspective, Dingyan points to the locust tree as a willow tree; not from this perspective, Dingyan recognizes the star Chen as the Big Dipper. Then how should it be viewed? Dingyan's mind is as vast as the void, as clear as autumn water. His speech is speaking without speaking; his hearing is hearing without hearing. His conduct is as pure as frost, and his appearance is as warm as spring. He leads a very large monastery, respectfully receiving great favor. His name spreads far and wide, and his virtue is not lonely but has neighbors. This is truly the direct descendant of Great Master Xin of the former Longxiang Temple!')
Dharma Heir of Chan Master Wanshou Ren
Chan Master Nan Shi Wenxiu of Jingshan, Hangzhou Prefecture
A son of the Li family of Kunshan. He left home at Shaolong Hermitage and took Zhixing as his teacher. Chan Master Xingzhong Ren resided at Yunding Temple, and Chan Master Wenxiu went to follow him, and the two were very compatible. Initially, he served as the abbot of Pumen Temple in Suzhou, and later moved to Lingyan Temple, three times...
主萬壽。永樂初。詔天下儒釋道流之。精通文義者。纂修永樂大典。師應詔書。成陛辭南。還主席徑山。
上堂僧問。法筵已啟。法鼓已鳴。四眾云臨。請師祝聖。師曰。日月為天眼。須彌作壽山。曰世尊出世。天雨四華。和尚出世。有何祥瑞。師曰。一牛飲水。五馬不嘶。曰恁么則熙怡的旨傳千古寂照宗風播四方。師曰。好事不如無。乃曰。如來出世是擔屎漢祖師西來是賣卜人。自余德山。臨濟。洞山。雲門溈山。雪峰。玄沙。南泉。趙州輩。各逞機鋒。互分照用。儘是販私鹽賊。新普門者里一時與他掃蕩。何故幸逢堯舜世。自合樂無為。復舉。僧問。楊岐如何是佛。岐曰。三腳驢子弄蹄行。曰莫只者便是么。岐曰。湖南長老師。曰大小楊岐。被者僧一問。未免手腳俱露。
上堂。十方無異路。為甚麼南尋天臺北尋五臺。目前無異草。為甚麼桃華紅李華白。良久曰。打破祖師關都是自家底。
靈巖上堂。盡大地是自己。森羅萬象。從何而有會不得底。三十拄杖會得底。亦與三十拄杖。諸方儘是粥罷。上堂靈巖寺里。參退喫茶。
上堂。今朝七月初。一門前金風淅瀝。特地打鼓。升堂一字。也道不出露柱。禮拜釋迦燈籠。問訊。智積獨有無事。衲僧依然眼橫鼻直。敢問大眾那個是無事。衲僧
【現代漢語翻譯】 現代漢語譯本： 祝願皇上萬壽無疆。永樂（1403-1424）初年，皇帝下詔徵集天下儒、釋、道三教精通文義之人，纂修《永樂大典》。這位禪師應詔前往，編纂完成後告辭返回南方，重新主持徑山寺。
上堂時，有僧人問道：『法筵已經開啟，法鼓已經鳴響，四眾弟子都已到來，請師父祝聖。』禪師說：『日月是天的眼睛，須彌山是壽山。』僧人又問：『世尊（釋迦牟尼）出世時，天降四種瑞華，和尚您出世時，有什麼祥瑞？』禪師說：『一頭牛飲水，五匹馬不嘶鳴。』僧人說：『如此說來，熙怡的宗旨傳遍千古，寂照的宗風播揚四方。』禪師說：『好事不如無。』於是說：『如來出世是挑大糞的漢子，祖師西來是賣卜之人。』至於德山、臨濟、洞山、雲門、溈山、雪峰、玄沙、南泉、趙州這些人，各自施展機鋒，互相區分照和用，全都是販賣私鹽的賊。我新普門在這裡一時把他們全部掃蕩乾淨。』為什麼呢？『有幸遇到堯舜盛世，自然應該快樂無為。』又舉例說，有僧人問楊岐：『如何是佛？』楊岐說：『三腳驢子弄蹄行。』僧人問：『莫非這就是嗎？』楊岐說：『湖南長老是。』禪師評論說：『大小楊岐，被這個僧人一問，未免手腳全都露出來了。』
上堂時說：『十方沒有不同的道路，為什麼還要南尋天臺山，北尋五臺山？眼前沒有不同的草，為什麼桃花是紅色的，李花是白色的？』良久后說：『打破祖師關，一切都是自己的。』
在靈巖寺上堂時說：『整個大地都是自己，森羅萬象，從何而來？』領會不了的，打三十拄杖；領會了的，也打三十拄杖。各處寺院都是吃完粥后才上堂，靈巖寺里，參禪退下後才喫茶。
上堂時說：『今天七月初一，寺門前金風蕭瑟。特地打鼓升堂，一個字也說不出。』露柱禮拜釋迦，燈籠問訊智積。只有無事，衲僧依然眼橫鼻直。敢問各位，哪個是無事衲僧？'
【English Translation】 English version: May the Emperor live ten thousand years. In the early years of Yongle (1403-1424), the Emperor issued an edict to gather Confucian, Buddhist, and Taoist scholars who were proficient in literature to compile the Yongle Encyclopedia. The master responded to the edict, completed his work, and bid farewell to return south, resuming his position as abbot of Jingshan Temple.
During an assembly, a monk asked: 'The Dharma assembly has begun, the Dharma drum has sounded, and the fourfold assembly has arrived. Please, Master, offer a blessing.' The master said: 'The sun and moon are the eyes of the sky, and Mount Sumeru is the mountain of longevity.' The monk then asked: 'When the World-Honored One (Sakyamuni) appeared in the world, the heavens rained down four auspicious flowers. When you, Master, appeared in the world, what auspicious signs were there?' The master said: 'One ox drinks water, and five horses do not neigh.' The monk said: 'In that case, the essence of Xi Yi is transmitted through the ages, and the Zhaozhao (silent illumination) tradition is spread in all directions.' The master said: 'Good things are better left undone.' Then he said: 'The Tathagata's appearance in the world is like a man carrying manure, and the Patriarch's coming from the West is like a fortune teller.' As for Deshan, Linji (Rinzai), Dongshan, Yunmen, Weishan, Xuefeng, Xuansha, Nanquan, and Zhaozhou, each displaying their sharp wit and distinguishing between illumination and function, they are all thieves selling private salt. I, Xin Pumen, will sweep them all away here and now.' Why? 'Fortunately, we have encountered the era of Yao and Shun, so we should naturally be happy and non-acting.' He also cited an example: a monk asked Yangqi: 'What is Buddha?' Yangqi said: 'A three-legged donkey trots along.' The monk asked: 'Is that it?' Yangqi said: 'The elder of Hunan is.' The master commented: 'Big and small Yangqi, being asked by this monk, inevitably revealed all their tricks.'
During an assembly, he said: 'The ten directions have no different paths, so why search for Tiantai Mountain in the south and Wutai Mountain in the north? There are no different grasses before your eyes, so why are peach blossoms red and plum blossoms white?' After a long silence, he said: 'Break through the ancestral barrier, and everything is your own.'
During an assembly at Lingyan Temple, he said: 'The entire earth is oneself, and where do the myriad phenomena come from?' Those who cannot understand will receive thirty blows of the staff; those who understand will also receive thirty blows of the staff. In other temples, assemblies are held after eating porridge, but at Lingyan Temple, tea is taken after Zen practice.
During an assembly, he said: 'Today is the first day of the seventh month, and the golden wind is rustling in front of the temple gate. I specially beat the drum and ascend the platform, but I cannot utter a single word.' The pillar prostrates to Sakyamuni, and the lantern inquires after Zhiji. Only nothingness remains, and the monks still have eyes across their faces and noses straight down. May I ask everyone, which is the nothingness monk?'
良久曰。㭰長三尺。
萬壽謝頭首兼祈雨上堂。伶俐衲僧轉轆轆地。對賓客側身而立。結眾緣化炭化糧。聽闌雞鼓翅而鳴。看茶瓢從地𨁝跳。卓拄杖曰。夜來江上雨分作萬家流。
解夏上堂。圓覺能出一切法。一切法。未嘗離圓覺。螻蟻知雨而封穴。石𧉧應節而揚葩。粘手粘腳底有甚數。十字縱橫底有甚數。
上堂舉。古德曰。日出心光耀天。陰性地昏。不知天地者剛。道有乾坤。與么說話古今。徹悟者如稻麻竹葦。錯會者亦如稻麻竹葦。以拂子畫一畫曰。阿耨達池。深四十丈。闊四十丈。
除夜小參。龍樹滿盛缽水。迦提擲下繡針。德山隔江招手。高亭橫趨而去。朝鳴鐘暮擊鼓。風動塵起。鵲噪雅鳴。無一處不是者。個時節今當臘月三十夜。敢問。諸人還會得么。有際天之雲濤。方可容吞舟之魚。有九萬里風。乃可負垂天之翼。
佛涅槃。上堂。釋迦老子。從兜率天託生。大術胎中早是染。卻生死重病。及乎降生。便乃一手指天。一手指地可見。是攢簇不得底。迨見明星出現。豁然悟道。正是病眼見空華。四十九年。三百餘會。廣說略說。直說曲說。顯說密說。豈非熟睡饒譫語。至於臨末。稍頭摩胸。告眾曰。汝等善觀吾紫磨金色之身。瞻仰取足。毋令後悔。若謂吾滅度非吾弟子。
【現代漢語翻譯】 現代漢語譯本 良久，（僧人）說：『㭰（一種木製法器）長三尺。』
萬壽寺主持感謝（佛）的恩賜併爲祈雨而上堂說法。靈巧的僧人不停地轉動（法輪）。面對賓客側身而立，結眾生之緣，化（信徒的）佈施為炭和糧食。聽著報時的雞拍打翅膀鳴叫，看著茶瓢從地上跳起來。拄著禪杖說：『昨夜江上的雨分流成萬戶人家。』
解夏（指夏季安居結束）上堂說法。（《圓覺經》說）圓覺能生出一切法，一切法未曾離開圓覺。螻蟻知道要下雨而封堵洞穴，石𧉧（一種草本植物）應時節而開花。粘在手上、粘在腳底的（煩惱）有多少？縱橫交錯的（世事）有多少？
上堂說法，引用古德（古代高僧）的話說：『太陽出來，（佛的）心光照耀天空，陰性（的事物）使大地昏暗。不知道天地（執行規律）的人是剛愎自用。道有乾坤（陰陽）。』這樣說話，古今皆然。徹底領悟的人多如稻麻竹葦，錯誤理解的人也多如稻麻竹葦。用拂塵畫了一下說：『阿耨達池（梵語Anavatapta，意為無熱惱池），深四十丈，寬四十丈。』
除夕小參（指除夕夜的簡短參禪）。龍樹（Nāgārjuna，佛教大乘中觀學派創始人）用缽盛滿水，迦提（Kātyāyana，釋迦十大弟子之一）擲下繡花針，德山（唐代禪宗大師）隔江招手，高亭（人名，此處指代僧人）橫著跑過去。早上敲鐘，晚上擊鼓，風吹動，塵土飛揚，喜鵲鳴叫，烏鴉也叫，沒有一處不是『那個』（真如自性）的顯現。在這個時節，現在是臘月三十的夜晚，敢問諸位，能領會嗎？有能掀起滔天巨浪的雲濤，才能容納吞舟的大魚；有九萬里的風，才能承載垂天之翼。
（在）佛涅槃（Parinirvana，佛教術語，指佛陀的最終寂滅）日，上堂說法。釋迦老子（Śākyamuni，佛教創始人釋迦牟尼佛的尊稱），從兜率天（Tusita Heaven，欲界第四天）投胎降生，在大術（Māyā，釋迦牟尼的生母摩耶夫人）的胎中早就被（五濁惡世）污染，卻（還要）經歷生老病死的重病。等到降生時，便一手指天，一手指地，可見（他的境界）是人為攢簇不來的。等到看見明星出現，豁然悟道，這正是病眼看見空花（比喻虛幻不實）。四十九年，三百餘次法會，廣說略說，直說曲說，顯說密說，豈不是熟睡時說了很多胡話？到了臨終之際，（用手）摩胸，告訴大家說：『你們好好觀看我紫磨金色之身，瞻仰足夠，不要後悔。如果說我滅度了，（那他就）不是我的弟子。』
【English Translation】 English version After a long while, (the monk) said, 'The '㭰' (a wooden Buddhist instrument) is three feet long.'
The abbot of Wanshou Temple gave a Dharma talk to thank (the Buddha's) grace and pray for rain. A clever monk keeps turning (the Dharma wheel). Facing the guests, he stands sideways, forming connections with all beings, transforming (the devotees') offerings into charcoal and grain. Listening to the rooster flapping its wings and crowing, watching the tea ladle jump up from the ground. Holding a staff, he said, 'Last night, the rain on the river flowed into ten thousand households.'
Giving a Dharma talk at the end of the summer retreat (referring to the end of the summer retreat). (The Śūraṅgama Sūtra says) Perfect Enlightenment can produce all dharmas, and all dharmas have never left Perfect Enlightenment. Ants know that it is going to rain and seal their nests, and Lithospermum erythrorhizon blooms in response to the season. How many (afflictions) stick to the hands and feet? How many (worldly affairs) are crisscrossing?
Giving a Dharma talk, quoting the words of ancient worthies (ancient eminent monks): 'When the sun rises, (the Buddha's) heart-light shines on the sky, and the yin nature (things) darkens the earth. Those who do not know the heaven and earth (laws of operation) are self-willed. The Dao has Qiankun (yin and yang).' Speaking like this is true in both ancient and modern times. Those who thoroughly understand are as numerous as rice, hemp, bamboo, and reeds, and those who misunderstand are also as numerous as rice, hemp, bamboo, and reeds. He drew a line with the whisk and said, 'Anavatapta Lake (Sanskrit Anavatapta, meaning lake without heat), is forty zhang deep and forty zhang wide.'
Giving a small Chan talk on New Year's Eve (referring to a brief Chan meditation session on New Year's Eve). Nāgārjuna (Nāgārjuna, founder of the Buddhist Mahayana Madhyamaka school) filled a bowl with water, Kātyāyana (Kātyāyana, one of the ten great disciples of Śākyamuni) threw down an embroidered needle, Deshan (a Chan master of the Tang Dynasty) waved across the river, and Gaoting (a person's name, referring to a monk here) ran across. The bell rings in the morning and the drum beats in the evening, the wind blows and the dust flies, magpies chirp and crows also crow, there is no place where 'that' (Tathātā, the self-nature of true thusness) is not manifested. At this time, it is the night of the thirtieth day of the twelfth lunar month, dare I ask you all, can you understand? Only clouds that can stir up monstrous waves can accommodate fish that swallow boats; only a wind of ninety thousand li can carry wings that hang from the sky.
On the day of Buddha's Parinirvana (Parinirvana, a Buddhist term referring to the Buddha's final passing away), giving a Dharma talk. Śākyamuni (Śākyamuni, the Buddha, founder of Buddhism), was born from Tusita Heaven (Tusita Heaven, the fourth heaven of the desire realm), and was already contaminated (by the five turbidities) in the womb of Māyā (Māyā, the mother of Śākyamuni), yet (he still had to) experience the serious illness of birth, old age, sickness, and death. When he was born, he pointed one finger to the sky and one finger to the earth, showing that (his state) could not be artificially assembled. When he saw the morning star appear, he suddenly attained enlightenment, which is like seeing empty flowers with diseased eyes (a metaphor for illusion). For forty-nine years, in more than three hundred Dharma assemblies, he spoke extensively and briefly, directly and indirectly, explicitly and secretly. Isn't that like talking nonsense while sound asleep? When he was about to pass away, he stroked his chest and told everyone, 'You should carefully observe my body of purple-gold color, look at it enough, and do not regret it. If you say that I have passed away, (then he) is not my disciple.'
若謂吾不滅度。亦非吾弟子。病入膏肓。莫能療治。非但世醫拱手。便是耆婆神醫。只得倒退三舍。北山遠孫今日。卻要為他療治。若療治不得。後代兒孫。永失恃怙。若療治得。便見紫磨金色之身。巍巍堂堂。煒煒煌煌。觸處顯現。擊拂子曰。柳色黃金嫩梨華白雪香。
徑山上堂。森羅及萬象。一法之所印。前面是缽盂峰。後面是凌霄峰。中間是佛殿。喚甚麼作一法。良久曰。國一祖師。元是崑山人。
上堂。馬大師道。自從胡亂后三十年。不少鹽醬。此地無金二兩。俗人沽酒三升。
上堂。但參活句。莫參死句頭。頭上顯物。物上明是死句。舉步踏著南辰。轉身觸翻北斗。是死句作么生是活句。蘇州街雨過。著繡鞋眾擬議。擲拂子下座。
上堂。目前無法。意在目前。不是目前法。非耳目之所到。洗硯池頭云冉冉。埋雞冢上草離離。
室中垂語曰。道源不遠。在甚麼處。祖師西來。為甚麼事。菩提無樹。誰為立名。
僧問。如何是賓中賓。師曰。扶杖傍人門。曰如何是賓中主。師曰。堂前倚露柱。曰如何是主中賓。師曰。性命屬他人。曰如何是主中主。師曰。手握金剛杵。
見僧庭中過。師厲聲曰。屋檐㘱下來也。僧仰望。師曰。鷂子過新羅。
見僧入門。便
【現代漢語翻譯】 現代漢語譯本 如果說我不入滅（涅槃），那就不是我的弟子。這就像病入膏肓，無法醫治。不僅世俗的醫生束手無策，就連耆婆（Jivaka，古代名醫）這樣的神醫，也只能退避三舍。我北山遠孫今天，卻要為他醫治。如果醫治不好，後代的子孫，將永遠失去依靠。如果醫治好了，就能見到紫磨金色的佛身，巍峨莊嚴，光輝燦爛，到處顯現。說完，拿起拂塵說：『柳色黃金嫩，梨花白雪香。』
徑山（寺名）上堂說法。森羅萬象，都被一法所印證。前面是缽盂峰，後面是凌霄峰，中間是佛殿。稱什麼為一法呢？良久后說：『國一祖師，原本是崑山人。』
上堂說法。馬祖大師（Mazu Daoyi，唐代禪師）說：『自從胡亂后三十年，不少鹽醬。』此地沒有二兩金，俗人買酒三升。
上堂說法。但參活句，莫參死句頭。頭上顯現事物，事物上明瞭就是死句。舉步踏著南辰（星名），轉身觸翻北斗（星名），是死句。怎麼是活句？蘇州街雨後，穿著繡花鞋的人們在議論。』說完，擲下拂塵，走下座位。
上堂說法。目前沒有法，意念就在目前。不是目前的法，不是耳目所能達到的。洗硯池邊的雲彩緩緩飄動，埋雞的墳墓上野草茂盛。
在室內開示說：『道源不遠，在哪裡呢？祖師西來，爲了什麼事呢？菩提本無樹，誰來為它立名呢？』
有僧人問：『如何是賓中賓？』 師父說：『扶著枴杖走在別人家門旁。』 僧人問：『如何是賓中主？』 師父說：『站在堂前倚靠著露柱。』 僧人問：『如何是主中賓？』 師父說：『性命掌握在別人手中。』 僧人問：『如何是主中主？』 師父說：『手握金剛杵。』
師父看見僧人從庭院中走過，厲聲說：『屋檐塌下來了！』 僧人抬頭看。師父說：『鷂子飛過新羅（古代國家名）。』
師父看見僧人入門，便
【English Translation】 English version If it is said that I do not enter Nirvana, then that is not my disciple. It's like a disease that has penetrated the marrow, beyond cure. Not only are worldly doctors helpless, but even divine doctors like Jivaka (ancient famous doctor) can only retreat. Today, I, Yuansun of Beishan, will cure him. If I cannot cure him, future generations will forever lose their reliance. If I can cure him, then you will see the body of the Buddha, the color of purple-gold, majestic and dignified, radiant and brilliant, appearing everywhere. After saying this, he struck the whisk and said: 'The color of the willow is tender gold, the pear blossoms are fragrant like white snow.'
Giving a Dharma talk at Jingshan (temple name). All phenomena are imprinted by the One Dharma. In front is Bowl Peak, behind is Lingxiao Peak, and in the middle is the Buddha Hall. What is called the One Dharma? After a long pause, he said: 'National Teacher Yi was originally a person from Kunshan.'
Giving a Dharma talk. Master Mazu (Mazu Daoyi, Tang Dynasty Chan master) said: 'Since the chaos thirty years ago (referring to the An Lushan Rebellion, 755-763 AD), there has been no shortage of salt and soy sauce.' This place has no two taels of gold; common people buy three liters of wine.
Giving a Dharma talk. Only contemplate the living phrase, do not contemplate the dead phrase. Manifesting things on the head, understanding on things is the dead phrase. Taking a step and stepping on the Southern Dipper (star name), turning around and knocking over the Northern Dipper (star name), is the dead phrase. What is the living phrase? 'After the rain in Suzhou Street, people wearing embroidered shoes are discussing.' After saying this, he threw down the whisk and stepped down from the seat.
Giving a Dharma talk. There is no Dharma in the present moment; the intention is in the present moment. It is not the Dharma of the present moment; it is not what the ears and eyes can reach. The clouds by the Ink-washing Pond drift slowly; the weeds on the Chicken Burial Mound are lush.
Giving instructions in the room, he said: 'The source of the Dao is not far away; where is it? Why did the Patriarch come from the West? Bodhi is originally without a tree; who will give it a name?'
A monk asked: 'What is a guest within a guest?' The master said: 'Supporting a staff beside someone's door.' The monk asked: 'What is a guest within a host?' The master said: 'Leaning against the dew-covered pillar in front of the hall.' The monk asked: 'What is a host within a guest?' The master said: 'Life is in the hands of others.' The monk asked: 'What is a host within a host?' The master said: 'Holding the vajra scepter in hand.'
Seeing a monk passing through the courtyard, the master said sternly: 'The eaves are collapsing!' The monk looked up. The master said: 'A hawk flies over Silla (ancient country name).'
Seeing a monk entering the door, then
曰。你者踏州縣漢。腳跟下好與三十棒。曰某甲話也未問便蒙賜棒。師曰。待你開口。堪作甚麼。僧擬議。師便喝出。
僧參展坐具。師曰。我者里無殘羹餿飯。不用使破炊巾。曰和尚慈悲。師曰。笑倒門前青石幢。師凡四坐道場。皆有成績可觀。晚年引退卜地。寂照塔左。結廬以居。壽七十餘示寂。(有增集續傳燈行世)。
龍翔欣禪師法嗣
江寧府天界覺原慧曇禪師
天臺楊氏子。母夢明月墮懷。吞之有娠。生貌嶷如。稍長依越之法果大均出家。年十六為大僧。聞笑隱主中竺。往參叩備。陳求道之切。隱斥曰。從門入者即非家珍。道在自己。奚向人求耶。師退而有省。一日聞舉百丈野狐話。豁然大悟曰。佛法落吾手矣。隱曰。汝見何道理。師展兩手曰。不直半文錢。隱頷之。一日師入門。隱問。何處來。師曰。遊山來。隱曰。笠子下拶破洛浦遍參。底作么生。師曰。未入門時。呈似和尚了也。隱曰。即今因甚不拈出。師擬議。隱便喝。師從此脫然。又一日隱展兩手曰。我八字打開也。你因甚不肯承當。師曰。休來鈍置。隱曰。近前來為汝說。師掩耳而出。后隱主龍翔。俾師分座。至正壬辰。出世牛首祖堂三年。遷清涼廣慧。
上堂一句子墨漆黑無把柄有準則。良久曰。會么碓搗東
【現代漢語翻譯】 現代漢語譯本： 僧人問道。『你這個在踏州縣行走的人，腳跟下應該打三十棒。』僧人說：『我一句話還沒問，就蒙受賜棒。』 禪師說：『等你開口，又能做什麼？』 僧人想要辯解，禪師便喝斥出去。
僧人蔘拜時展開坐具。禪師說：『我這裡沒有殘羹餿飯，不用你用破舊的炊巾。』 僧人說：『和尚慈悲。』 禪師說：『笑倒門前的青石幢。』 禪師一生共主持過四次道場，都有顯著的成就。晚年引退，在寂照塔左邊選擇地方，結廬而居。享年七十餘歲圓寂。（有增集續傳燈行世）。
龍翔欣禪師法嗣
江寧府天界覺原慧曇禪師
天臺楊氏之子。母親夢見明月墜入懷中，吞下後懷孕。出生后相貌不凡。稍大后依附越地的法果大均出家。十六歲成為正式僧人。聽說笑隱禪師主持中竺寺，前往參拜，陳述求道的迫切心情。笑隱禪師斥責說：『從門進入的就不是家裡的珍寶。道在自己心中，為何向別人求取？』 慧曇禪師退下後有所領悟。一日，聽到百丈禪師的野狐禪公案，豁然大悟說：『佛法落入我的手中了！』 笑隱禪師說：『你見到了什麼道理？』 慧曇禪師展開雙手說：『不值半文錢。』 笑隱禪師點頭認可。一日，慧曇禪師入門，笑隱禪師問：『從哪裡來？』 慧曇禪師說：『遊山而來。』 笑隱禪師說：『戴著笠子走遍洛浦，到處參學，到底怎麼樣？』 慧曇禪師說：『未入門時，已經呈給和尚了。』 笑隱禪師說：『現在為什麼不拿出來？』 慧曇禪師想要辯解，笑隱禪師便喝斥。慧曇禪師從此脫然。又一日，笑隱禪師展開雙手說：『我八字打開了，你為什麼不肯承擔？』 慧曇禪師說：『不要來遲鈍我。』 笑隱禪師說：『近前來為你解說。』 慧曇禪師掩耳而出。後來笑隱禪師主持龍翔寺，讓慧曇禪師分座說法。至正壬辰年（1352年），出世主持牛首祖堂三年，后遷至清涼廣慧寺。
上堂說法，一句子墨黑，沒有把柄，卻有準則。良久說：『會嗎？碓搗東』
【English Translation】 English version: The monk asked, 'You, who tread through the counties and prefectures, deserve thirty blows under your feet.' The monk said, 'I haven't even asked a question and I'm already receiving blows.' The master said, 'What good would you be even if you opened your mouth?' The monk hesitated, and the master shouted him out.
A monk prostrated and spread his sitting cloth. The master said, 'I have no leftover scraps here, no need to use a worn-out dishcloth.' The monk said, 'The abbot is compassionate.' The master said, 'The green stone pillar in front of the gate is laughing.' The master presided over four monasteries in his life, all with remarkable achievements. In his later years, he retired and chose a place to the left of the Silent Illumination Pagoda, building a hut to live in. He passed away at the age of seventy-something. (There is an augmented and continued record of his deeds circulating in the world).
Lineage of Zen Master Longxiang Xin
Zen Master Huìtán Juéyuán of Tianjie Monastery in Jiangning Prefecture
A son of the Yang family of Tiantai. His mother dreamed of a bright moon falling into her embrace, and she conceived after swallowing it. He was born with remarkable features. When he grew older, he became a monk under Dharma Master Dàjūn of Yue. At the age of sixteen, he became a fully ordained monk. Hearing that Zen Master Xiaoyin was in charge of Zhongzhu Monastery, he went to pay his respects and expressed his eagerness to seek the Way. Xiaoyin rebuked him, saying, 'What enters through the gate is not a family treasure. The Way is within oneself, why seek it from others?' Huìtán retreated and had an awakening. One day, hearing the story of Baizhang's Wild Fox koan, he suddenly realized, saying, 'The Buddha-dharma has fallen into my hands!' Xiaoyin said, 'What principle have you seen?' Huìtán spread out both hands and said, 'Not worth half a penny.' Xiaoyin nodded in agreement. One day, Huìtán entered the room, and Xiaoyin asked, 'Where have you come from?' Huìtán said, 'From wandering in the mountains.' Xiaoyin said, 'Wearing a hat, you have traveled all over Luopu, seeking instruction everywhere. What is the bottom line?' Huìtán said, 'Before entering the gate, I had already presented it to the abbot.' Xiaoyin said, 'Why don't you bring it out now?' Huìtán hesitated, and Xiaoyin shouted. Huìtán was thus liberated. Another day, Xiaoyin spread out both hands and said, 'My eight characters are opened, why are you unwilling to accept it?' Huìtán said, 'Don't come and dull me.' Xiaoyin said, 'Come closer and I will explain it to you.' Huìtán covered his ears and left. Later, Xiaoyin took charge of Longxiang Monastery and had Huìtán share the seat. In the year Rénchén of the Zhìzhèng era (1352), he came forth to preside over Niushou Zūtáng for three years, and later moved to Qingliang Guanghui Monastery.
Ascending the Dharma hall, a phrase as black as ink, without a handle, yet with principles. After a long pause, he said, 'Do you understand? The pestle pounds east.'
南。磨推西北。
上堂。經有經師。論有論師。龍河今日放一線道。分科列段去也。拈拄杖。卓一下曰。且道是何章句。
上堂者。個現成公案。古今領解者雖多。錯會者亦不少。所以金鍮不辨。玉石不分。總似今日達磨一宗教。甚麼人擔荷。龍河者里直下分辨去也。張上座李上座。一個手臂長。一個眼睛大。良久乃噓一聲下座。
示眾。春風浩浩。春日遲遲。黃鶯啼在百華枝。箇中無限意。訊息許誰知。僧問。心意識遏捺。不住時如何。師厲聲喝曰。是誰遏捺。
室中謂僧曰。二六時中。無你啄啖分。無你趣向分。會么僧罔措。師曰。未明三八九。難免自沉吟。
帝師授凈覺妙辨禪師號。乙未年遷保寧。丙申王師定建業。師謁于轅門上。一見嘆曰。真福德僧也。命主蔣山。逾年改龍翔。為大天寧寺。詔師主之。設廣薦法會。命師升座說法。車駕幸臨。恩數優洽。御書天下第一禪林。洪武戊申。賜紫衣及金襕方袍御製誥。命授演梵善世利國崇教大禪師。住持大天界寺。統諸山釋教事。當是時遴選有序詮衡。至公宗社。有志之流。山林抱道之士。聯鑣而起。庚戌夏六月。庭議西域未臣伏上。以彼國敦尚佛乘。特詔師往。師承命即日登途。自閩之洋凡歷國邑。莫不聞風來歸。辛亥秋七月。
【現代漢語翻譯】 現代漢語譯本： 南。磨推西北。
上堂。經書有經師講解，論著有論師闡述。龍河今日放開一線生機，分門別類地剖析。拿起拄杖，敲擊一下說：『請問這是哪一章哪一句？』
所謂『上堂』，就是一個現成的公案（gongan，禪宗用語，指包含禪宗智慧的故事、對話或問題）。古往今來領悟的人雖然很多，但錯誤理解的人也不少。所以金子和銅難以分辨，玉石也無法區分。總好像今日達磨（Bodhidharma，禪宗始祖）一宗教義，什麼人能夠承擔？我龍河在這裡直接分辨清楚。張上座、李上座，一個手臂長，一個眼睛大。』良久，嘆息一聲，走下座位。
開示大眾。春風浩蕩，春日舒緩。黃鶯在百花枝頭鳴叫。這其中蘊含著無限的意境，這訊息又能讓誰知曉呢？有僧人問：『心意識（manovijñana，佛教術語，指意識）遏制不住的時候該怎麼辦？』 師父厲聲喝道：『是誰在遏制？』
在方丈室內對僧人說：『一天二十四小時，沒有你啄食的份，沒有你趨向的份。明白嗎？』 僧人茫然不知所措。師父說：『不明白三八二十四，難免獨自沉吟。』
帝師授予凈覺妙辨禪師稱號。乙未年（1355年）遷往保寧。丙申年（1356年）王師平定建業。禪師在轅門拜見，王師一見就讚歎說：『真是個有福德的僧人啊！』 命他主持蔣山（Jiangshan Mountain，山名）。過了一年，改任龍翔（Longxiang，地名），主持大天寧寺（Great Tianning Temple，寺廟名）。皇帝下詔讓禪師主持寺廟，設立廣薦法會。皇帝親自駕臨，恩遇非常優厚，御筆親書『天下第一禪林』。洪武戊申年（1368年），賜予紫衣和金襕方袍以及御製誥命，命他擔任演梵善世利國崇教大禪師，住持大天界寺（Great Tianjie Temple，寺廟名），統管各山的佛教事務。當時選拔人才有條不紊，衡量公正，宗社有志之士，山林抱道之人，紛紛並肩而起。庚戌年（1370年）夏六月，朝廷商議西域（Western Regions，古代中國對中亞地區的稱呼）尚未臣服一事，因為那個國家崇尚佛教，特地下詔讓禪師前往。禪師領命后立即啟程，從福建出海，凡是經過的國家和城邑，沒有不聞風歸順的。辛亥年（1371年）秋七月。
【English Translation】 English version: South. The mill pushes northwest.
Ascending the hall. Sutras have sutra masters, treatises have treatise masters. Today, Longhe releases a single thread of opportunity, dividing and classifying each section. Raising the staff, he strikes it once, saying: 'Tell me, what chapter and verse is this?'
The so-called 'ascending the hall' is a ready-made gongan (koan, a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning). Although many have understood it throughout history, many have also misunderstood it. Therefore, gold and copper are difficult to distinguish, and jade and stone cannot be separated. It's all like today's Dharma (Bodhidharma, the founder of Zen Buddhism) sect, who can bear the responsibility? I, Longhe, will directly distinguish it clearly here. Abbot Zhang, Abbot Li, one has long arms, one has big eyes.' After a long silence, he sighed and descended from the seat.
Instructing the assembly. The spring breeze is vast, the spring day is leisurely. The oriole sings on the branches of a hundred flowers. Within this, there is boundless meaning, who will know this message? A monk asked: 'When the mind-consciousness (manovijñana, the sixth consciousness in Buddhism) cannot be suppressed, what should be done?' The master sternly shouted: 'Who is suppressing it?'
In the abbot's room, he said to the monk: 'Throughout the twenty-four hours of the day, there is no share for you to peck at, no share for you to strive towards. Do you understand?' The monk was at a loss. The master said: 'If you don't understand three times eight is twenty-four, you can't avoid murmuring to yourself.'
The Imperial Preceptor bestowed the title of Chan Master Jingjue Miaobian. In the year of Yiwei (1355), he moved to Baoning. In the year of Bingshen (1356), the royal army pacified Jianye. The Chan Master paid respects at the yamen gate. Upon seeing him, the royal army exclaimed: 'Truly a monk of great merit!' He was ordered to preside over Jiangshan Mountain. A year later, he was reassigned to Longxiang, to preside over the Great Tianning Temple. The emperor issued an edict for the Chan Master to preside over the temple, establishing a grand Dharma assembly. The emperor personally graced the occasion with his presence, bestowing great favor and writing with his own hand 'The Number One Chan Forest in the World'. In the year of Hongwu Wushen (1368), he was granted a purple robe and a golden kasaya, as well as an imperial edict, appointing him as the Great Chan Master Yinfan Shanshi Liguo Chongjiao, to reside at the Great Tianjie Temple, overseeing the Buddhist affairs of all the mountains. At that time, the selection of talent was orderly, and the evaluation was fair. Those with aspirations for the state and society, and those who embraced the Dao in the mountains and forests, rose up together. In the summer of the year Gengxu (1370), in the sixth month, the court discussed the matter of the Western Regions (ancient Chinese term for Central Asia) not yet submitting. Because that country revered Buddhism, a special edict was issued for the Chan Master to go there. The Chan Master accepted the order and set off immediately, sailing from Fujian. Every country and city he passed through, none failed to submit upon hearing of him. In the autumn of the year Xinhai (1371), in the seventh month.
至合剌國。布宣天子威德。館佛山寺。其王待以師禮。九月師示微疾。王臣咸來相慰。須臾沐浴更衣。謂左右曰。某幻緣已盡。不能覆命矣。跏趺端坐夜參半。師問曰。日將出否。曰未也。已而復問。至再四。曰日出矣。師怡然而逝。世壽六十八。僧臘五十三。逾五日。顏色如生。王斫香為龕。築壇茶毗之。薪火滅盡。舍利無數。舌根齒牙不壞。收舍利靈骨及不壞者。祔葬其國辟支佛塔中。甲寅九月。同行還朝。奏陳其事。上嗟悼之。敕天界蔣山二寺住持宗泐等。以師之遺衣。藏於雨華臺之左。有五會法語。行世。
江寧府天界善世全室宗泐禪師
字季潭。臺之臨海周氏子。元仁宗延祐戊午七月十七日生。八歲從中竺笑隱受業。十四剃髮。二十具戒。一日隱問。國師三喚侍者。侍者三應。汝意如何。師曰。何得剜肉作瘡。隱曰。將謂汝奇特元來無所得。師喝一喝。隱擬拈棒。師拂袖便出。尋參元叟于徑山。叟留掌記室。后出世宣之水西。洪武戊申。遷中竺。四月十五日入寺。
上堂。金剛王劍。橫揮千妖屏跡。爍迦羅眼。洞照萬有潛形。到者里。卷舒在我。殺活臨時。直得千歲巖中。天𨁝跳錢。塘水東海逆流。諸人還知有也無。舉拂子曰。庭前石筍抽條也。會見高枝宿鳳凰。復舉。南泉初入院。大
【現代漢語翻譯】 現代漢語譯本 到達合剌國（今烏茲別克斯坦撒馬爾罕一帶）。宣揚天子的威德。住在佛山寺。該國國王以對待老師的禮節來對待他。九月，禪師略微示現疾病。國王和大臣都來慰問。不久，禪師沐浴更衣，對身邊的人說：『我的幻化因緣已經到了盡頭，不能再活下去了。』然後跏趺端坐，在半夜時，禪師問道：『太陽要出來了嗎？』回答說：『還沒有。』過了一會兒又問，問了三四次。回答說：『太陽出來了。』禪師安詳地去世了。世壽六十八歲，僧臘五十三年。過了五天，顏色還像活著一樣。國王用香木做成龕，築壇荼毗（火化）。薪柴燒盡后，得到無數舍利，舌根和牙齒沒有損壞。收集舍利、靈骨以及沒有損壞的部分，附葬在該國的辟支佛塔中。甲寅年（1374年）九月，同行的人回朝，上奏陳述這件事。皇上感嘆悲悼他。敕令天界寺和蔣山寺的住持宗泐等人，將禪師的遺衣，藏在雨花臺的左邊。有《五會法語》流傳於世。
江寧府（今江蘇南京）天界善世全室宗泐禪師
字季潭，臺州（今浙江臨海）臨海周氏之子。元仁宗延祐戊午年（1318年）七月十七日出生。八歲時在中竺寺跟隨笑隱禪師學習。十四歲剃髮，二十歲受具足戒。一天，笑隱禪師問：『國師（指慧忠國師）三次呼喚侍者，侍者三次應答，你認為如何？』宗泐禪師回答說：『何必剜肉作瘡。』笑隱禪師說：『還以為你有什麼奇特之處，原來一無所得。』宗泐禪師大喝一聲。笑隱禪師想要拿起棒子，宗泐禪師拂袖便走。之後參訪徑山寺的元叟禪師，元叟禪師留他掌管書記室。後來出世在宣州的水西寺。洪武戊申年（1368年），遷到中竺寺。四月十五日進入寺院。
上堂說法。金剛王的寶劍，橫掃揮舞，千妖百怪都屏息隱退；爍迦羅（Śakra，帝釋天）的眼睛，明亮洞徹，萬有諸法都無法遁形。到了這裡，捲起或舒展都在於我，殺或活都在於當下。即使是千歲巖中，天蟾（比喻罕見之物）跳錢，錢塘江水倒流。各位還知道有這個嗎？舉起拂塵說：『庭前的石筍正在抽出新條啊，將會看到高高的樹枝上棲息著鳳凰。』又舉例說：南泉禪師初入院時，大
【English Translation】 English version He arrived at the country of He剌 (Samarkand area in present-day Uzbekistan). He propagated the emperor's majesty and virtue. He resided in the Fo Shan Monastery. The king of that country treated him with the respect due to a teacher. In the ninth month, the master showed a slight illness. The king and his ministers all came to comfort him. After a short while, he bathed and changed his clothes, and said to those around him, 'My illusory karmic conditions have come to an end, and I cannot live any longer.' Then he sat in the lotus position, and at midnight, the master asked, 'Is the sun about to rise?' The reply was, 'Not yet.' After a while, he asked again, three or four times. The reply was, 'The sun has risen.' The master passed away peacefully. His age was sixty-eight, and his monastic age was fifty-three. After five days, his complexion was still like that of a living person. The king made a niche out of fragrant wood and built an altar for cremation (荼毗, dhūpana). After the firewood was burned out, countless śarīra (舍利, relics) were obtained, and the root of his tongue and his teeth were not damaged. The śarīra (舍利, relics), spiritual bones, and undamaged parts were collected and buried in the Pratyekabuddha (辟支佛) pagoda in that country. In the ninth month of the year jiǎyín (甲寅) (1374), his companions returned to the court and reported the matter. The emperor lamented and mourned him. He ordered the abbots Zongle (宗泐) and others of Tianjie (天界) Monastery and Jiangshan (蔣山) Monastery to store the master's remaining clothes to the left of Yuhua Terrace. The Five Assemblies Dharma Talks (五會法語) are circulated in the world.
Chan Master Zongle (宗泐) of Tainjie (天界) Monastery, Jiangning Prefecture (江寧府) [present-day Nanjing, Jiangsu Province], named Shanshi Quanshi (善世全室)
His courtesy name was Jitan (季潭). He was the son of the Zhou family of Linhai (臨海) in Taizhou (臺州) [present-day Linhai, Zhejiang Province]. He was born on the seventeenth day of the seventh month of the year wùwǔ (戊午) of the Yanyou (延祐) reign of Emperor Renzong (仁宗) of the Yuan Dynasty (元) (1318). At the age of eight, he received instruction from Master Xiaoyin (笑隱) at Zhongzhu (中竺) Monastery. At the age of fourteen, he shaved his head, and at the age of twenty, he received the full precepts. One day, Master Yin (隱) asked, 'The National Teacher (慧忠國師, Huizhong Guoshi) called the attendant three times, and the attendant answered three times. What do you think of this?' Master Zongle (宗泐) replied, 'Why make a sore by cutting flesh?' Master Yin (隱) said, 'I thought you had something special, but in the end, you have gained nothing.' Master Zongle (宗泐) gave a loud shout. Master Yin (隱) intended to pick up a stick, but Master Zongle (宗泐) flicked his sleeves and left. Later, he visited Master Yuansou (元叟) at Jingshan (徑山) Monastery, and Master Sou (叟) kept him in charge of the secretariat. Later, he came forth to the world at Shuixi (水西) Monastery in Xuanzhou (宣州). In the year wùshēn (戊申) of the Hongwu (洪武) reign (1368), he moved to Zhongzhu (中竺) Monastery. On the fifteenth day of the fourth month, he entered the monastery.
Ascending the hall to give a Dharma talk. The Vajra King's sword, wielded horizontally, causes a thousand demons to retreat and hide; Śakra's (爍迦羅, Śakra) eye, bright and penetrating, allows nothing to escape its gaze. Arriving here, rolling up or unfurling is up to me, killing or giving life is up to the moment. Even in the thousand-year-old rock, the celestial toad (a metaphor for something rare) jumps for money, and the Qiantang River flows backward. Do you all know that this exists? Raising the whisk, he said, 'The stone bamboo shoots in front of the courtyard are sprouting new shoots, and you will see a phoenix perched on the high branches.' He also cited the example: When Nanquan (南泉) first entered the monastery, the great
眾送進方丈。僧問。端居丈室。將何指示於人。泉曰。昨夜三更失卻牛。天明起來失卻火。師曰。大小南泉。不唯瞞人。亦且自瞞。新天竺用處也。要大家知。忽有人問。端居丈室。將何指示於人。劈脊便棒且道。與古人是同是別。卓拄杖下座。
辛亥遷雙徑。是年冬。詔徴江南有道浮屠十人。詣京。就太平興國寺。建廣薦法會。列師居首上。齋戒御製章疏。車駕親臨。服皮弁服。搢玉圭。北面禮佛。群臣各衣法服以從。先是上命師。撰獻佛樂曲進呈。御署曲凡八章曰。善世昭信延慈法喜禪悅。遍應妙濟善成。敕太常歌舞。以節奏之。覆命師升座說法。窮理盡性。徹果該因。顯密淺深。無機不被。上大悅。未幾總持西白金。以母老告退。舉師自代。上命師主天界。嘗欲師蓄鬚發以官之。師再懇得免。后以逆黨坐罪。著做散僧執役。至鳳陽槎峰建寺。徐察其非召還。上賜詩有。泐翁去此問誰禪。朝夕常思在目前之句。高皇后薨。臨葬忽風雨雷電暴作。帝不樂召師至曰。今太后將就壙。為朕宣偈送之。師應聲曰。雨落天垂淚。雷鳴地舉哀。西天諸佛子。同送馬如來。上意稍解。后以老求退。賜歸槎峰。渡江示疾于江浦石佛寺。謂左右曰。人之生滅如水一漚。漚生漚滅復歸於水。何處非寂滅之地耶。言訖復顧侍者曰。
【現代漢語翻譯】 現代漢語譯本 眾人送（南泉普愿）禪師進入方丈室。一位僧人問道：『禪師您端居丈室，將用什麼來指示他人？』南泉（南泉普愿）禪師回答說：『昨夜三更時分丟失了牛，天亮起來又丟失了火。』（譯者註：南泉指自己，牛和火指代重要的東西，丟失指失去了覺悟。） （洞山良價）禪師評論說：『（南泉普愿）禪師你真是大小南泉，不僅欺瞞別人，而且還自我欺瞞。』（譯者註：大小指南泉普愿禪師的兩種狀態，欺瞞指沒有真正開悟。）新天竺（指佛法）的用處也在這裡，要讓大家知道。如果有人問：『禪師您端居丈室，將用什麼來指示他人？』就劈頭蓋臉給他一棒，且說：『這與古人是相同還是不同？』說完便拄著拄杖下座。
辛亥年（951年），（南泉普愿）禪師遷往雙徑。這年冬天，朝廷下詔徵召江南有道的僧侶十人前往京城，在太平興國寺舉辦廣薦法會，（南泉普愿）禪師位列首位。齋戒期間，皇帝親自撰寫章疏，車駕親臨，身穿皮弁服，手持玉圭，面向北方禮佛，群臣各自穿著法服跟隨。此前，皇帝命令（南泉普愿）禪師撰寫並進獻佛樂曲，皇帝親自署名的曲子共有八章，分別是《善世》、《昭信》、《延慈》、《法喜》、《禪悅》、《遍應》、《妙濟》、《善成》，並敕令太常寺用歌舞來配合這些曲子的節奏。皇帝又命令（南泉普愿）禪師升座說法，窮究理性和本性，徹底明白結果和原因，顯教和密教，淺顯和深奧，沒有不能被覆蓋的。皇帝非常高興。不久，總持（官名）西白金因為母親年老而告退，推薦（南泉普愿）禪師代替自己。皇帝命令（南泉普愿）禪師主持天界寺。皇帝曾經想讓（南泉普愿）禪師蓄髮做官，（南泉普愿）禪師再三懇求才得以免除。後來因為逆黨的事情受到牽連，被判做散僧，從事勞役，直到在鳳陽槎峰建造寺廟，經過仔細查訪發現（南泉普愿）禪師並沒有參與逆黨之事，於是將他召回。皇帝賜詩說：『泐翁（南泉普愿禪師的號）離開這裡，向誰問禪？朝夕常常思念在眼前。』高皇后去世，臨近安葬時忽然風雨雷電交加，皇帝不高興，召（南泉普愿）禪師來，說：『現在太后將要入葬，你為朕宣讀偈語送她一程。』（南泉普愿）禪師應聲說道：『雨落天垂淚，雷鳴地舉哀，西天諸佛子，同送馬如來。』皇帝的心情稍微得到緩解。後來（南泉普愿）禪師因為年老請求退隱，皇帝賜他返回槎峰。在渡江時，（南泉普愿）禪師在江浦石佛寺示疾，對身邊的人說：『人的生滅就像水中的一個水泡，水泡生起又滅去，最終迴歸於水，哪裡不是寂滅之地呢？』說完又看著侍者說：
【English Translation】 English version The assembly escorted (Nanquan Puyuan) Zen master into the abbot's room. A monk asked, 'Residing in the abbot's room, what will you indicate to others?' Nanquan (Nanquan Puyuan) replied, 'Last night, at the third watch, I lost the ox; at daybreak, I lost the fire.' (Translator's note: Nanquan refers to himself, the ox and fire represent important things, and losing them means losing enlightenment.) Zen Master (Dongshan Liangjie) commented, 'You, Nanquan (Nanquan Puyuan), are truly great and small Nanquan, not only deceiving others but also deceiving yourself.' (Translator's note: Great and small refer to the two states of Zen Master Nanquan Puyuan, and deception means not truly enlightened.) The use of the new Tianzhu (referring to Buddhism) is also here, to let everyone know. If someone asks, 'Residing in the abbot's room, what will you indicate to others?' then strike him with a stick and say, 'Is this the same as the ancients or different?' After speaking, he leaned on his staff and descended from the seat.
In the year Xinhai (951 AD), Zen Master (Nanquan Puyuan) moved to Shuangjing. In the winter of that year, the court issued an edict summoning ten virtuous monks from Jiangnan to the capital to hold a Guangjian Dharma assembly at Taiping Xingguo Temple. Zen Master (Nanquan Puyuan) was ranked first. During the fast, the emperor personally wrote memorials, and the imperial carriage arrived in person, wearing a Pibian hat and holding a jade Gui, facing north to worship the Buddha, with the ministers wearing Dharma robes to follow. Prior to this, the emperor ordered Zen Master (Nanquan Puyuan) to compose and present Buddhist music. The emperor personally signed eight chapters of music, namely 'Benefiting the World,' 'Manifesting Faith,' 'Prolonging Compassion,' 'Dharma Joy,' 'Zen Delight,' 'Universal Response,' 'Wonderful Relief,' and 'Perfect Accomplishment,' and ordered the Taichang Temple to use song and dance to accompany the rhythm of these pieces. The emperor then ordered Zen Master (Nanquan Puyuan) to ascend the seat and expound the Dharma, exhaustively exploring reason and nature, thoroughly understanding cause and effect, exoteric and esoteric teachings, shallow and profound, nothing was not covered. The emperor was very pleased. Soon, Zongchi (official title) Xi Baijin resigned due to his mother's old age and recommended Zen Master (Nanquan Puyuan) to replace him. The emperor ordered Zen Master (Nanquan Puyuan) to preside over Tianjie Temple. The emperor once wanted Zen Master (Nanquan Puyuan) to grow his hair and become an official, but Zen Master (Nanquan Puyuan) repeatedly pleaded to be excused. Later, he was implicated in the case of rebellious parties and sentenced to be a wandering monk, engaged in labor, until he built a temple at Chafeng in Fengyang. After careful investigation, it was found that Zen Master (Nanquan Puyuan) was not involved in the rebellious parties, so he was recalled. The emperor bestowed a poem saying, 'Weng (Nanquan Puyuan's title) has left here, who to ask about Zen? I often think of him day and night.' When Empress Gao passed away, a sudden storm of wind, rain, thunder, and lightning occurred near the burial. The emperor was displeased and summoned Zen Master (Nanquan Puyuan), saying, 'Now that the Empress Dowager is about to be buried, recite a verse for me to send her off.' Zen Master (Nanquan Puyuan) responded, 'Rain falls, the sky sheds tears; thunder roars, the earth mourns; all the Buddha's children in the Western Heaven together send off the Tathagata.' The emperor's mood was slightly relieved. Later, Zen Master (Nanquan Puyuan) requested to retire due to old age, and the emperor granted him to return to Chafeng. While crossing the river, Zen Master (Nanquan Puyuan) showed signs of illness at Shifo Temple in Jiangpu, saying to those around him, 'The birth and death of a person is like a bubble in the water. The bubble arises and disappears, eventually returning to the water. Where is not the place of Nirvana?' After speaking, he looked at the attendants and said:
者個聻者茫然。師曰。苦遂寂。時洪武庚子九月十四日也。春秋七十四。阇維舍利無算。塔于撥雲山笑隱欣窣堵波之右。
杭州府中竺用彰懶翁廷俊禪師
久依笑隱。出世明之龍峰。次遷瑞巖。後主中竺據室。拈拄杖曰。室中若無棒頭取證底。我拄杖子。誓不喚作拄杖子。有么僧出。師曰。敕點飛龍馬。跛鱉出頭來。
佛涅槃日。上堂。古德道。涅槃後有大人相。釋迦老子涅槃久矣。大人相在甚麼處。以拂子打圓相曰。還見么。容顏甚奇妙。光明照十方。我適曾供養。今復還親覲。
上堂。近來眾中兄弟聰敏者多。徹到者亦不少。莫不自謂得之於心。應之於手。臨機見境踢。將出來活鱍鱍地。不費纖毫氣力。到龍峰門下。正好從頭按過。拈拄杖卓一下曰。譬如油蠟作燈燭。不以火點終不明。
上堂。真凈道。天心得自在。盛夏復清涼。衲僧如薦得珍重法中王。即今孟秋改旦。盛夏已退。清涼復生。且問諸人天心。還得自在也。未直饒自在。更須識取法中王始得。其或未然。吽吽前頭。大有熱在。
謝首座知客侍者。直歲上堂。索犀牛。扇子無風起浪。問眉間掛劍平地干戈。二俱莫涉別有條章。撲碎玻璃盞子拈起。無柄钁頭淺鋤。明月深種白雲。時時歌堯舜之風。日日樂羲皇之化
【現代漢語翻譯】 現代漢語譯本： 這個人聽了這話感到茫然。禪師說：『苦難最終會寂滅。』當時是洪武庚子年（1300年）九月十四日。禪師享年七十四歲。火化后得到的舍利多得數不清，建塔于撥雲山笑隱欣窣堵波的右側。
杭州府中竺用彰懶翁廷俊禪師
長久依止笑隱禪師。後來在明州的龍峰寺開法傳道，之後又遷往瑞巖寺。最後主持中竺寺。拿起拄杖說：『如果寺中沒有能用棒頭來取證的人，我的這根拄杖，誓不稱它為拄杖。』有沒有僧人出來應答？禪師說：『這是皇上欽點的飛龍馬，連跛腳的鱉也想出頭。』
在佛陀涅槃日，禪師上堂說法。古德說：『涅槃後有大人相。』釋迦老子涅槃已經很久了，大人相在哪裡呢？』用拂子打了一個圓相說：『看見了嗎？容顏非常奇妙，光明照耀十方。我曾經供養過他，現在再次親近他。』
上堂說法。『近來眾僧中聰敏的人很多，徹悟的人也不少。他們都自認為已經領悟於心，運用自如。臨機應變，活潑潑地，不費絲毫力氣。』到了龍峰門下，正好從頭到尾重新審視一遍。拿起拄杖敲了一下說：『譬如用油蠟做燈燭，不點火終究不會明亮。』
上堂說法。真凈禪師說：『天心得自在，盛夏也感到清涼。衲僧如果能薦得，就應珍重法中王。』現在已經是孟秋時節，盛夏已經過去，清涼再次到來。請問各位，天心還能得自在嗎？即使能得自在，更要認識法中王才行。如果還不能，吽吽前頭，還有熱惱在。』
感謝首座、知客、侍者、直歲上堂。索要犀牛。扇子沒有風也能掀起波浪，問眉間掛劍，平地上發生戰爭。這兩者都不要涉及，另有章法。摔碎玻璃杯，拿起無柄的鋤頭輕輕地鋤地，在明月下深深地種下白雲，時時歌頌堯舜的風範，日日享受羲皇的教化。
【English Translation】 English version: That person was bewildered. The master said, 'Suffering ultimately ceases.' It was the 14th day of the ninth month of the Gengzi year of the Hongwu reign (1300 AD). The master lived to be seventy-four years old. The sarira (relics) obtained after cremation were countless, and a stupa (Buddhist monument) was built to the right of the Xiaoyin Xin stupa on Boyun Mountain.
Zen Master Yongzhang Lanweng Tingjun of Zhongzhu Temple in Hangzhou Prefecture
He long relied on Zen Master Xiaoyin. He later opened the Dharma at Longfeng Temple in Mingzhou, then moved to Ruiyan Temple. Finally, he presided over Zhongzhu Temple. He raised his staff and said, 'If there is no one in this temple who can use the staff to attain enlightenment, then I vow not to call this staff a staff.' Did any monk come forward? The master said, 'This is the flying dragon horse appointed by the emperor, even a lame turtle wants to stick its head out.'
On the day of the Buddha's Nirvana (the death of the Buddha), the master ascended the hall to preach. An ancient master said, 'After Nirvana, there is the appearance of a great person.' Shakyamuni Buddha has been in Nirvana for a long time, where is the appearance of a great person?' He struck a circle with his whisk and said, 'Do you see it? The countenance is very wonderful, the light shines in all directions. I once made offerings to him, and now I come to be close to him again.'
Ascending the hall to preach. 'Recently, there are many intelligent people among the monks, and not a few who have attained thorough understanding. They all believe that they have understood it in their hearts and can use it freely. Responding to situations as they arise, lively and effortlessly.' Arriving at the gate of Longfeng, it is good to re-examine it from beginning to end. He picked up his staff and struck it once, saying, 'It is like making a lamp with oil wax, it will not be bright if it is not lit with fire.'
Ascending the hall to preach. Zen Master Zhenjing said, 'The mind of heaven is at ease, and even in the height of summer, there is coolness. If a monk can recommend it, he should cherish the king within the Dharma.' Now it is the season of Mengqiu (early autumn), the height of summer has passed, and coolness has returned. I ask you all, can the mind of heaven still be at ease? Even if you can be at ease, you must recognize the king within the Dharma. If you still cannot, hum hum ahead, there is still heat and vexation.'
Thanking the head monk, the guest prefect, the attendant, and the year supervisor for ascending the hall. Asking for a rhinoceros. A fan can stir up waves even without wind, asking about a sword hanging between the eyebrows, and war breaking out on flat ground. Do not get involved in either of these, there are other rules. Smash the glass cup, pick up the handleless hoe and lightly hoe the ground, deeply plant white clouds under the bright moon, constantly sing the praises of Yao and Shun (legendary sage kings), and daily enjoy the teachings of Xi Huang (another legendary ruler).
。且知恩報恩一句。作么生道。九萬里鵬才展翼。一千年鶴便翱翔。
上堂。涵蓋乾坤。天光回照。截斷眾流。伏惟尚饗隨波逐浪。放汝一線道。如此著語還契得。雲門意么。拈拄杖曰。一即三。三即一。火向水中焚。石從空里立。以拄杖。卓一下。喝一喝。
上堂釋迦世尊。未離兜率已。自七錯八錯。何況達磨航海東來。其錯猶甚俊。上座既是。他家兒孫只得。將錯就錯。拈拄杖曰。三世諸佛。歷代祖師。總在新瑞巖。拄杖頭上。提向上機。指其中事。只要諸人明自本心。證自本法。驀忽一個半個心法雙忘管教他。穿山渡口。虎咬大蟲。剪月亭前。蛇吞鱉鼻。雖然祇如廣額屠兒。放下屠刀道。我是千佛一數。且道。是從本心中發現耶。從本法中發現耶。以拄杖。畫一畫曰。天下有星皆拱北。人間無水不朝東。
臘八上堂。晝見日。夜見星。大地眾生。阿誰不曉釋迦老子捏目生華剛道。于中有個悟處。二十一日。杜口不言。幸自可憐生。四十九載。脫空謾語。著甚死。急噓一聲下座。
上堂。拈拄杖。卓一下曰。大眾會么。良久曰。欲得不招無間業。莫謗如來正法輪。便下座。
上堂。春山疊亂青。春水漾虛碧。寥寥天地間。獨立望何極。好諸禪德。不經一事。不長一智。
結
【現代漢語翻譯】 且說知恩報恩這件事，該如何表達呢？就像大鵬鳥展翅能飛九萬里，仙鶴一旦起飛就能翱翔千年。
上堂說法。涵蓋乾坤，是說佛法涵蓋整個宇宙；天光回照，是說佛性的光輝照亮一切。截斷眾流，是說斬斷一切煩惱的源頭。伏惟尚饗，本意是祭祀用語，這裡是希望聽眾能領會佛法。如果只是隨波逐浪，我就放你一條生路。這樣理解，能契合雲門（Yunmen，禪宗大師）的意旨嗎？ 我拿起拄杖說，『一即是三，三即是一』，火能在水中燃燒，石頭也能在空中立起。』 用拄杖敲擊一下，然後大喝一聲。
上堂說法。釋迦世尊（Śākyamuni，佛教創始人），還沒離開兜率天（Tuṣita，欲界天之一）就已經犯了七個八個錯誤。更何況達磨（Bodhidharma，禪宗初祖）航海東來，他的錯誤就更加嚴重了。各位既然是佛的子孫，也只能將錯就錯了。 我拿起拄杖說，『三世諸佛（過去、現在、未來一切諸佛），歷代祖師，都在新瑞巖的拄杖頭上。』 提起向上之機，指明其中的道理，只要各位能明白自己的本心，證悟自己的本法。忽然有一個半個能心法雙忘，我保證他能穿山渡口，虎咬大蟲，剪月亭前，蛇吞鱉鼻。 雖然像廣額屠兒放下屠刀，說『我是千佛之一』，那麼，這到底是從本心中發現的呢？還是從本法中發現的呢？ 用拄杖畫一下說，『天下的星星都拱衛著北極星，人間的水沒有不朝向東方的。』
臘月初八上堂說法。白天能見到太陽，夜晚能見到星星，大地上哪個眾生不知道？釋迦老子（Śākyamuni，佛教創始人）捏目生華，剛說其中有個悟處，二十一日就閉口不言，還算可憐。四十九年都在說空話，有什麼用？ 我急忙噓了一聲，走下座位。
上堂說法。拿起拄杖敲擊一下說，『各位明白嗎？』 停頓良久說，『想要不招致無間地獄的業報，就不要誹謗如來的正法輪。』 然後走下座位。
上堂說法。春天的山巒重疊，一片青翠，春天的水波盪漾，一片碧綠。在這空曠的天地間，獨自站立，望向遠方，有什麼盡頭呢？ 各位禪德，不經歷一件事，就不會增長一分智慧。
結
【English Translation】 And how should one express gratitude and repay kindness? It's like the Peng bird spreading its wings and flying ninety thousand miles, or the crane soaring for a thousand years once it takes flight.
Entering the hall for Dharma talk. 'The lid covers the universe' means the Dharma encompasses everything. 'The heavenly light shines back' means the light of Buddha-nature illuminates all. 'Cutting off the flow' means severing the source of all afflictions. 'I respectfully offer' (伏惟尚饗) is originally a term for sacrifices, here it means hoping the audience can understand the Dharma. If you just drift along with the waves, I'll give you a way out. Can this understanding align with the intention of Yunmen (雲門, a Chan master)? I pick up the staff and say, 'One is three, and three is one.' Fire can burn in water, and a stone can stand in the air.' Strike the staff once, then shout loudly.
Entering the hall for Dharma talk. Śākyamuni Buddha (釋迦世尊, the founder of Buddhism), even before leaving Tuṣita Heaven (兜率天, one of the heavens in the desire realm), had already made seven or eight mistakes. Moreover, Bodhidharma (達磨, the first patriarch of Chan Buddhism) came east by sea, his mistakes were even more serious. Since you are all descendants of the Buddha, you can only make the best of it. I pick up the staff and say, 'The Buddhas of the three times (三世諸佛, all Buddhas of the past, present, and future), and the patriarchs of all generations, are all on the head of the staff at Xin Ruiyan.' Raise the upward opportunity, point out the truth within, as long as you can understand your own original mind and realize your own original Dharma. If one or two people can forget both mind and Dharma, I guarantee they can cross mountains and rivers, tigers bite big worms, and in front of the Moon-Cutting Pavilion, snakes swallow turtle noses. Although the butcher with the broad forehead put down his knife and said, 'I am one of the thousand Buddhas,' then, is this discovered from the original mind? Or is it discovered from the original Dharma? Draw a line with the staff and say, 'All the stars in the world revolve around the North Star, and all the water in the world flows eastward.'
Entering the hall for Dharma talk on the eighth day of the twelfth lunar month. We see the sun during the day and the stars at night. Which sentient being on earth doesn't know this? Śākyamuni Buddha (釋迦老子, the founder of Buddhism) rubbed his eyes and saw flowers, and just as he said there was an enlightenment in it, he closed his mouth and didn't speak for twenty-one days, which was still pitiful. He spoke empty words for forty-nine years, what's the use? I quickly made a 'hush' sound and stepped down from the seat.
Entering the hall for Dharma talk. Pick up the staff and strike it once, saying, 'Do you all understand?' Pause for a long time and say, 'If you want to avoid the karma of the Avici Hell, do not slander the true Dharma wheel of the Tathagata.' Then step down from the seat.
Entering the hall for Dharma talk. The spring mountains are layered and chaotic, green and lush, the spring water ripples, a clear blue. In this vast space between heaven and earth, standing alone, gazing into the distance, where is the end? Good Chan practitioners, without experiencing an event, you will not gain a bit of wisdom.
Conclusion
夏小參。結卻布袋口。三世諸佛。歷代祖師。天下老和尚。眼不得妄視。耳不得妄聽。口不得妄言。足不得妄。舉一禁禁住。無絲毫走作。謂之圓覺。伽藍九旬禁制酢。甕中蟲子。有甚出頭分。殊不知此道。如凈日輪。升太虛空。無幽不燭。如涂毒鼓。輕輕一撾。聞者皆喪。雖然只如道。居有破有。居空破空。二幻既空中亦不立。畢竟喚甚麼作涂毒鼓。喚甚麼作凈日輪。喝一喝曰。大丈夫兒。合自由信腳。踏翻知見窟。
解夏小參。秋江清淺時。白露和煙裊。本無迷悟人。只要今日了。既是本無迷悟。又要了個甚麼。好諸禪德頂門正眼。照古照今。腦後神光。無內無外。雖則人人本具。各各現成。其奈妄想執著。不能了此。茲值聖制。將圓僧欲自恣。便從今日了。將去不妨。七穿八穴。十字縱橫。若了不去。三十年後。換手捶胸。莫言不道。
除夕小參。一年將盡夜萬里。未歸人咄寐語。作么即今簇簇。上來兀兀立地。面面相看。眼眼相對。阿那個是未歸人。樓上已吹新歲。角聽不出聲。底分明聽取。窗前猶點舊年燈。見不超色。底端的見來。是個皮下有血。誰家灶里無煙。說甚麼到與未到。歸與未歸。雖然否極泰來。結交頭一句子也。要諸人共委。拈拄杖卓一下曰。梅萼香傳春谷暖。松風聲度夜堂寒。
【現代漢語翻譯】 現代漢語譯本 夏小參。結緊布袋口（指閉口不言）。三世諸佛（過去、現在、未來一切諸佛），歷代祖師，天下老和尚，眼睛不能胡亂看，耳朵不能胡亂聽，嘴巴不能胡亂說，腳不能胡亂走。舉起一個禁令，就全部禁住，沒有絲毫差錯，這叫做圓覺（圓滿覺悟的智慧）。伽藍（寺廟）九十天的禁制就像醋一樣，甕中的蟲子，有什麼出頭的機會？殊不知這個道理，就像清凈的太陽，升到天空，沒有黑暗不能照亮。又像塗了毒的鼓，輕輕敲一下，聽到的人都會喪命。雖然只是這樣說，居於有，破除有；居於空，破除空。有和空兩種幻象既然已經空了，空中也不存在。那麼，到底把什麼叫做涂毒鼓？把什麼叫做凈日輪？喝一聲說：大丈夫，應當自由自在，隨心所欲，一腳踏翻知見窟（指錯誤的見解）。 解夏小參。秋天的江水清澈而淺，白色的露水和煙霧繚繞。本來就沒有迷惑和覺悟的人，只要今天明白了。既然本來就沒有迷惑和覺悟，又要明白什麼呢？各位禪德，頂門正眼，照亮過去和現在，腦後的神光，沒有內部和外部。雖然人人本來就具備，個個現成，但是因為妄想執著，不能明白這個道理。現在正值聖制，將要圓滿僧眾的自恣（僧眾反省過失），就從今天明白了。拿去不妨，七穿八穴，十字縱橫。如果不能明白，三十年後，只能換手捶胸，不要說我沒有告訴你們。 除夕小參。一年將要結束的夜晚，離家萬里沒有歸來的人在說夢話。現在大家聚集在這裡，兀兀地站立著，面面相看，眼眼相對，哪一個是未歸的人？樓上已經吹響迎接新年的號角，聽不出聲音的，要仔細聽清楚。窗前還點著舊年的燈，見不到色相的，真正地見到，就是一個皮下有血的人。誰家的灶里沒有煙？說什麼到與未到，歸與未歸。雖然是否極泰來，結交的第一句話，也要大家共同明白。拿起拄杖敲一下說：梅花的香味傳遍溫暖的春谷，松樹的風聲傳過寒冷的夜堂。
【English Translation】 English version Summer Small Dharma Assembly. Tighten the mouth of the cloth bag (referring to keeping silent). The Buddhas of the three times (past, present, and future), the ancestral teachers of all generations, and the old monks of the world, their eyes must not look recklessly, their ears must not listen recklessly, their mouths must not speak recklessly, and their feet must not walk recklessly. Raise one prohibition and prohibit everything, without the slightest error, this is called Perfect Enlightenment (complete enlightened wisdom). The ninety-day prohibition of the Sangharama (monastery) is like vinegar, the insects in the jar, what chance do they have to emerge? Little do they know that this principle is like the pure sun, rising into the sky, with no darkness that it cannot illuminate. It is also like a drum coated with poison, a light tap, and all who hear it will die. Although it is only said like this, dwelling in existence, break existence; dwelling in emptiness, break emptiness. Since the two illusions of existence and emptiness are already empty, emptiness also does not exist. Then, what exactly is called a poison-coated drum? What is called a pure sun wheel? Shout and say: Great man, you should be free and unrestrained, do as you please, and kick over the cave of views (referring to wrong views). End of Summer Small Dharma Assembly. The autumn river is clear and shallow, white dew and smoke curl up. Originally, there are no deluded or enlightened people, just understand it today. Since there is originally no delusion or enlightenment, what is there to understand? All you Chan (Zen) practitioners, the true eye on the crown of your head, illuminates the past and the present, the divine light behind your head, has no inside or outside. Although everyone inherently possesses it, each is readily available, but because of delusional thoughts and attachments, they cannot understand this principle. Now it is the time of the holy decree, about to complete the Sangha's Pravāraṇa (monks reflecting on their faults), understand it from today. Taking it away is fine, seven holes and eight holes, crisscrossing in all directions. If you cannot understand, thirty years later, you can only beat your chest in regret, don't say I didn't tell you. New Year's Eve Small Dharma Assembly. On the night when the year is about to end, people who are ten thousand miles away from home and have not returned are talking in their sleep. Why are you all gathered here now, standing upright, looking at each other face to face, eye to eye, which one is the person who has not returned? The horns welcoming the New Year have already been blown upstairs, those who cannot hear the sound clearly should listen carefully. The old year's lamp is still lit in front of the window, those who cannot see the form, truly see, are people with blood under their skin. Whose stove has no smoke? What is there to say about arriving or not arriving, returning or not returning? Although adversity turns into prosperity, the first sentence of making friends, everyone should understand together. Pick up the staff and strike it once, saying: The fragrance of plum blossoms spreads through the warm spring valley, the sound of pine wind passes through the cold night hall.
舉五通仙人問世尊如何是那一通公案。拈曰。那一通既不識者。五通敢保。未徹不見道。射人先射馬。擒賊須擒王。
舉外道問佛不問有言不問無言話。拈曰。外道饑求王膳。世尊和盤托出。阿難索短不構深泉。卻向鞭影里著倒。
舉傅大士講經公案。拈曰。大士講經。揮尺一下。百千三昧無量妙義。已自昭彰。志公道講經竟。言多去道轉遠。
舉盤山作街坊公案。拈曰。歌聲哭聲在在有之。因甚盤山聽得。便解悟去。良久曰。開池不待月。池成月自來。
洪武建元。寓鐘山。端坐而逝。茶毗舍利無數。塔于杭之南屏。
九江府廬山圓通約之崇𥙿禪師
毗陵陳氏子。首參元叟。嗣見佛慧。次走中竺。參笑隱。隱舉。無位真人話。師不覺釋然下拜。隱曰。汝何所見。而便作禮。師曰。更無第二人。隱曰。從門入者。不是家珍。師曰。和尚慎毋壓良為賤留侍十餘年盡得其道。后住南禪。次遷圓通。育王洪武壬子秋。召高僧。建大會於鐘山。師應詔至便殿。上問佛法大意。師以偈酬之。上大悅。賜食上前。師假寐鼻息作聲。鄰座引裾覺之。上笑曰。此老人無機心真善知識也。后示寂。塔于石耳峰。生於元成宗大德甲辰。
嘉興府資聖克新仲銘禪師
鄱陽盧里餘氏
子。久依笑隱於大龍翔。掌內記。至正間住嘉禾資聖。時了庵退居南堂。與師雅相契合。洎庵示寂。師為文祭之。略曰。哲人云。亡宗教陵替予來醉李惟師宿契或往或來。於今五歲。論核道真。窮根極底。又曰。矧彼妄庸。傲然高位利鬻豪。爭善類喪氣。老成真萎弛。焉何恃師。嘗卻宣讓王之命。有偈曰。數椽茅屋萬株松。蒲榻高眠海日紅。不是賢王招不起。山人只合住山中。所著有雪廬稿。
杭州府靈隱介庵用真輔良禪師
吳縣范文正公十葉孫也。自幼聰穎。經書若素習。十五從迎福院剃髮。受具戒。參方天平白雲杓指見笑隱。遂詣龍翔相見。問答頃情解。頓忘石室。瑛主育王令掌藏鑰。至正壬午。出世嘉禾資聖。歷十三載。遷越之天章。尋移中竺。最後補靈隱。嘗示眾曰。達磨一宗。陵夷殆盡。汝等努力。如救頭然。百千法門。無量妙義。於一毫端。可以周知。如知之變大地為黃金。受之當無所讓。否則素餐之愧咎將誰歸歲月流電向上事請各急著眼。洪武辛亥正月十五日。親理後事。謂左右曰。翌日巳時吾逝矣。及期澡浴端坐書偈而寂。世壽五十五。僧臘四十。阇維齒牙。舌根不壞。設利無算。瘞歸云塔中。
杭州府凈慈竹庵清遠懷渭禪師
南昌魏氏子。實全悟俗姓甥也。幼誦書攻文。
【現代漢語翻譯】 現代漢語譯本 子。長久依止笑隱禪師于大龍翔寺。掌管內記。至正年間（1341-1368）住持嘉禾資聖寺。當時了庵禪師退居南堂，與禪師非常契合。等到了庵禪師圓寂，禪師為他寫祭文。大致是說：『哲人說，我來是因為宗教衰落，我醉心於李惟師，我們是多年的知己，時來時往，至今五年。討論覈實道的真諦，窮究根源和底細。』又說：『那些無知平庸的人，傲慢地佔據高位，爲了利益而爭鬥，敗壞善良的風氣，使老成的人真正地頹廢。我依靠誰呢？』禪師曾經拒絕宣讓王的命令，並作偈說：『幾間茅屋，萬棵松樹，蒲草墊上高枕而眠，面對著紅色的太陽。不是賢王不能招我，而是我這山人只適合住在山中。』著有《雪廬稿》。
杭州府靈隱介庵用真輔良禪師
是吳縣范文正公的十世孫。從小就聰明穎悟，經書好像是已經學習過的一樣。十五歲在迎福院剃度出家，受具足戒。參訪天平白雲杓禪師，被指點后見到笑隱禪師。於是前往龍翔寺相見，問答之間情意相通，頓時忘記了俗世。瑛禪師在育王寺讓他掌管藏經的鑰匙。至正壬午年（1342），出任嘉禾資聖寺住持。經歷了十三年，遷往越州的天章寺。不久又移居中竺寺。最後補任靈隱寺住持。曾經對大眾開示說：『達磨一宗，衰落殆盡。你們要努力，如同救頭一樣。百千法門，無量妙義，在一毫端，可以完全瞭解。如果知道了，就能把大地變成黃金。接受它的時候，應當毫不謙讓。否則，白吃飯的愧疚將歸於誰呢？歲月如流水，向上進取的事情，請各位抓緊時間。』洪武辛亥年（1371）正月十五日，親自處理後事，對身邊的人說：『明天巳時我就要走了。』到了那天，洗浴後端坐，寫下偈語而圓寂。世壽五十五歲，僧臘四十年。火化后，牙齒和舌根沒有損壞，舍利無數。埋葬在歸云塔中。
杭州府凈慈竹庵清遠懷渭禪師
是南昌魏氏的兒子，實全悟的俗姓外甥。從小誦讀經書，致力於文章。
【English Translation】 English version The Master. He long relied on 笑隱 (Xiaoyin, a Chan master) at 大龍翔 (Da Longxiang Monastery). He was in charge of internal records. During the 至正 (Zhengzhi, 1341-1368) period, he resided at 嘉禾資聖 (Jiahe Zisheng Monastery). At that time, 了庵 (Liaoan, a Chan master) retired to 南堂 (Nantang). He and the Master were very compatible. When 庵 (An) passed away, the Master wrote a eulogy for him, which roughly said: 'The wise man said, I came because the religion was declining, I am drunk with 李惟師 (Li Weishi), we are old friends, coming and going, for five years now. Discussing and verifying the truth of the Dao, exhausting the roots and the bottom.' It also said: 'How about those ignorant and mediocre people, arrogantly occupying high positions, fighting for profit, corrupting the good customs, making the experienced people truly decadent. Who do I rely on?' The Master once refused the order of Prince 宣讓 (Xuanrang), and wrote a verse saying: 'Several thatched houses, ten thousand pine trees, sleeping soundly on a cattail mat, facing the red sun. It's not that the wise prince can't recruit me, but this mountain man is only suitable for living in the mountains.' He authored the Snow Hut Draft.
Chan Master 用真輔良 (Yongzhen Fuliang) of 介庵 (Jie'an) at 靈隱 (Lingyin Monastery) in Hangzhou Prefecture
He was the tenth-generation descendant of 范文正公 (Fan Wenzhenggong) of 吳縣 (Wu County). He was intelligent since childhood, and the scriptures seemed to be already learned. At the age of fifteen, he was tonsured at 迎福院 (Yingfu Monastery) and received the full precepts. He visited Chan Master 白雲杓 (Baiyun Biao) of 天平 (Tianping Monastery), and after being pointed out, he saw 笑隱 (Xiaoyin). So he went to 大龍翔 (Da Longxiang Monastery) to meet him. In the conversation, their minds connected, and he immediately forgot the secular world. Chan Master 瑛 (Ying) at 育王寺 (Yuwang Monastery) ordered him to take charge of the key to the Sutra Treasury. In the year 壬午 (Renwu) of 至正 (Zhengzhi, 1342), he became the abbot of 嘉禾資聖 (Jiahe Zisheng Monastery). After thirteen years, he moved to 天章寺 (Tianzhang Monastery) in 越州 (Yuezhou). Soon after, he moved to 中竺寺 (Zhongzhu Monastery). Finally, he was appointed as the abbot of 靈隱寺 (Lingyin Monastery). He once instructed the assembly, saying: 'The lineage of 達磨 (Damo, Bodhidharma) is almost completely declining. You must work hard, as if saving your head. Hundreds of thousands of Dharma gates, immeasurable wonderful meanings, can be fully understood in a single hair. If you know it, you can turn the earth into gold. When you receive it, you should not be humble. Otherwise, who will bear the shame of eating for free? Time flows like electricity, please seize the time for upward progress.' On the fifteenth day of the first month of the year 辛亥 (Xinhai) of 洪武 (Hongwu, 1371), he personally handled his affairs, and said to those around him: 'I will pass away tomorrow at the hour of 巳 (si, 9-11 am).' On that day, he bathed, sat upright, wrote a verse, and passed away. His age was fifty-five, and his monastic age was forty. After cremation, his teeth and tongue root were not damaged, and there were countless relics. He was buried in the Returning Cloud Pagoda.
Chan Master 清遠懷渭 (Qingyuan Huaiwei) of 竹庵 (Zhu'an) at 凈慈 (Jingci Monastery) in Hangzhou Prefecture
He was the son of the 魏 (Wei) family of 南昌 (Nanchang), and the maternal nephew of 俗姓 (secular name) 實全悟 (Shi Quanwu). He studied scriptures and devoted himself to writing since childhood.
不待師授。悟挽致座下。不數年。其學大進。一日悟垂問。眾罕對者。師直前應對。悟叱之。師氣不少沮。悟詰難再四。師皆不少滯。悟乃謂之曰。吾四十年。接人非不伙。能弘大慧之道。唯爾與宗泐耳。悟既寂。虞文靖歐陽玄雅。重師文行僉曰。是無忝于舅氏也。師曰。佛法與世法。不相違背。吾故以餘力及之。將光潤其宗教耳。茍用此相夸豈知我哉。元至正末。避地匡廬。悍兵來索金帛。師瞋目呵之曰。僧家何有是物耶。兵怒欲害之。師引頸就刃。兵不敢嘆息而去。師出世四坐道場。住凈慈。則入聖朝矣。鐘山之會名德咸集。後退居。良渚問道益。至洪武乙卯十二月示微恙。召弟子囑以後事。怡然而逝。壽五十九。茶毗不壞者三。法語有四會錄。詩文有集。行世。
萬壽霖禪師法嗣
杭州府凈慈孤峰明德禪師
昌國朱氏子。母夢僧玠托宿。覺而有娠。幼好跏趺端坐。諸父明上座奇之。挾至金鵝俾侍灑掃。年十七。得度為大僧。遊方首謁竺西坦聆上堂語有省。復造凈慈。見晦機。機問。甚麼物恁么來。師曰。胡張三黑李四。機拈棒。師拂袖徑出。復抵雙林。見明極俊。會日本遣使迎俊師。送至海濵。適晤竺田于明州。田挽師歸雪竇。處以第一座。一日田上堂舉。隱山泥牛入海。公案音聲如雷。師
【現代漢語翻譯】 現代漢語譯本： 無需他人教授，明德禪師便領悟了佛法，被挽留到座下。不到幾年，他的學識大為精進。一天，萬壽悟禪師（萬壽悟禪師）提問，眾人很少能回答上來，明德禪師直接上前應對。萬壽悟禪師呵斥他，明德禪師氣勢毫不減弱。萬壽悟禪師反覆詰難，明德禪師都能對答如流。萬壽悟禪師於是對他說：『我四十年間，接待的人不在少數，能夠弘揚大慧之道（弘揚大慧之道）的，只有你和宗泐（宗泐）了。』萬壽悟禪師圓寂后，虞文靖（虞文靖）、歐陽玄雅（歐陽玄雅）都看重明德禪師的文才和德行，一致認為：『他沒有辜負他的舅舅。』明德禪師說：『佛法和世俗的法，並不互相違背。所以我用剩餘的精力來兼顧世俗，將光大潤澤我的宗教罷了。如果用這些來互相誇耀，哪裡能瞭解我呢？』元朝至正年間末年（1368年），明德禪師到廬山避難。兇悍的士兵來索要金銀財物，明德禪師怒目呵斥他們說：『僧人家裡哪裡有這些東西？』士兵惱怒想要殺害他，明德禪師伸長脖子等待刀刃落下，士兵不敢下手，嘆息著離開了。明德禪師開始在各處道場弘法，後來住持凈慈寺（凈慈寺），就進入了聖朝了。鐘山（鐘山）的法會上，名僧大德都聚集在一起。之後退居良渚（良渚），問道的人更多了。到了洪武乙卯年（1375年）十二月，明德禪師略感不適，召集弟子囑咐後事，安詳地去世了，享年五十九歲。火化后，有三顆牙齒沒有燒壞。他的法語有《四會錄》，詩文有詩集，流傳於世。
萬壽霖禪師（萬壽霖禪師）的法嗣
杭州府凈慈孤峰明德禪師（杭州府凈慈孤峰明德禪師）
明德禪師是昌國（昌國）朱氏的兒子。他的母親夢見一位僧人名叫玠（玠）來托宿，醒來后就懷孕了。明德禪師小時候喜歡跏趺端坐，他的叔伯父明上座（明上座）覺得他很奇特，把他帶到金鵝寺（金鵝寺）讓他負責灑掃。十七歲時，明德禪師剃度為僧。他四處遊歷，首先拜訪了竺西坦（竺西坦），聽了他的上堂說法後有所領悟。之後又到凈慈寺（凈慈寺），拜見晦機禪師（晦機禪師）。晦機禪師問：『什麼東西這樣來？』明德禪師回答說：『胡張三（胡張三）黑李四（黑李四）。』晦機禪師拿起棒子，明德禪師拂袖徑直走了出去。之後又到了雙林寺（雙林寺），拜見明極俊禪師（明極俊禪師）。恰逢日本派遣使者來迎接明極俊禪師，送他到海邊。正好在明州（明州）遇到了竺田禪師（竺田禪師），竺田禪師邀請明德禪師回到雪竇寺（雪竇寺），讓他擔任第一座。一天，竺田禪師上堂說法，舉了隱山泥牛入海（隱山泥牛入海）的公案，聲音如雷。明德禪師
【English Translation】 English version: Without waiting for a teacher's instruction, Mingde Chan Master (明德禪師) comprehended the Dharma and was invited to take a seat. In just a few years, his knowledge greatly advanced. One day, Chan Master Wanshou Wu (萬壽悟禪師) posed a question, and few among the assembly could answer. Chan Master Mingde stepped forward directly to respond. Chan Master Wu scolded him, but Chan Master Mingde's spirit did not diminish. Chan Master Wu questioned him repeatedly, and Chan Master Mingde answered fluently each time. Chan Master Wu then said to him, 'In my forty years, I have received countless people, but only you and Zongle (宗泐) are capable of propagating the Great Wisdom Path (大慧之道).' After Chan Master Wu passed away, Yu Wenjing (虞文靖) and Ouyang Xuan Ya (歐陽玄雅) both valued Chan Master Mingde's literary talent and virtue, unanimously saying, 'He has not disgraced his uncle.' Chan Master Mingde said, 'The Buddha-dharma and worldly laws do not contradict each other. Therefore, I use my remaining energy to attend to worldly matters, simply to glorify and enrich my religion. If I were to boast about these things, how could anyone truly understand me?' At the end of the Zhizheng era (1368) of the Yuan Dynasty, Chan Master Mingde sought refuge in Mount Lu (廬山). Fierce soldiers came demanding gold and silk. Chan Master Mingde glared at them and scolded, 'What possessions of such kind would a monastic have?' The soldiers, enraged, wanted to harm him. Chan Master Mingde stretched out his neck, awaiting the blade. The soldiers did not dare to strike, sighed, and left. Chan Master Mingde began to propagate the Dharma in various monasteries. Later, he became the abbot of Jingci Temple (凈慈寺), thus entering the holy court. At the Dharma assembly in Zhongshan (鐘山), renowned monks and virtuous individuals gathered. Later, he retired to Liangzhu (良渚), where even more people sought his teachings. In the twelfth month of the Yimao year (1375) of the Hongwu era, Chan Master Mingde felt slightly unwell. He summoned his disciples to entrust them with his affairs, and passed away peacefully at the age of fifty-nine. After cremation, three teeth remained intact. His Dharma talks are recorded in the 'Sihui Lu,' and his poems and writings are collected in a volume that circulates in the world.
Successor of Chan Master Wanshou Lin (萬壽霖禪師)
Chan Master Mingde of Gufeng, Jingci Temple, Hangzhou Prefecture (杭州府凈慈孤峰明德禪師)
Chan Master Mingde was the son of the Zhu family of Changguo (昌國). His mother dreamed that a monk named Jie (玠) sought lodging. Upon awakening, she was pregnant. As a child, Chan Master Mingde liked to sit in full lotus posture. His uncle, the Venerable Ming (明上座), found him remarkable and took him to Jin'e Temple (金鵝寺) to have him sweep and clean. At the age of seventeen, Chan Master Mingde was ordained as a monk. He traveled extensively, first visiting Zhuxi Tan (竺西坦), and upon hearing his Dharma talk, he had an awakening. Later, he went to Jingci Temple (凈慈寺) to see Chan Master Huiji (晦機禪師). Chan Master Huiji asked, 'What is it that comes in such a way?' Chan Master Mingde replied, 'Hu Zhangsan (胡張三) and Hei Lisi (黑李四).' Chan Master Huiji raised his staff, and Chan Master Mingde brushed his sleeves and walked straight out. Later, he went to Shuanglin Temple (雙林寺) to see Chan Master Mingji Jun (明極俊禪師). It happened that Japan sent envoys to welcome Chan Master Mingji Jun, escorting him to the seashore. He met Chan Master Zhutian (竺田禪師) in Mingzhou (明州). Chan Master Zhutian invited Chan Master Mingde to return to Xuedou Temple (雪竇寺), placing him in the first seat. One day, Chan Master Zhutian gave a Dharma talk, citing the case of Yinshan's mud ox entering the sea (隱山泥牛入海), his voice like thunder. Chan Master Mingde
不覺廓然述偈呈田。田嘆曰。人天眼目儼然猶在。自是提唱宗乘。稱性而說。嘗與仲方倫。結庵桃華塢。相與激揚。足不逾戶者五年。后出住松江東禪。再遷集慶保寧湖之道場杭之凈慈。帝師授圓明定慧之號。洪武壬子。退居道場竹林庵。一日示微疾。戒飭其徒曰。汝等一真圓性與如來等。世相起滅無異石火電光。晝夜勤行。毋生退轉。吾沒後。當遵佛制。依法茶毗。勿令衣麻而哭。言畢書偈。泊然而逝。世壽七十九。僧臘六十二。茶毗頂骨不壞。舍利叢布灰燼中。建塔瘞于東岡。
大鑒下第二十三世
相國顯禪師法嗣
西京小庵行密禪師
初以白衣禮一言。師凡見便禮拜言。一日謂曰。道人禮拜且止。佛法在甚麼處。師方舉首忽聞板聲鳴言曰。只者是師從此入。遂求度言曰。汝誠精進。宜名行密力參座下三年言偶舉南泉三不是等問語未絕。師曰。畢竟如何言。笑曰。已多了也。師言下得大安樂。言曰。佛法下衰。正宜潛隱。毋拘城隍。得安身處。最為佳耳。
宣德丙午。出住西京小庵。入院上堂。句能刬意。意能刬句。意句交馳。無你立處。吹糠見米。退一取三。汝諸人腳下。還有許多般也無。乃拈拂子擊案兩下。
又示眾云。天無私覆。地無私載。上是白雲青天。下是石頭
【現代漢語翻譯】 現代漢語譯本： 不覺間，他寫了一首偈（gatha，頌詩）呈現給田。田讚歎道：『人天眼目（ren tian yan mu，比喻有眼力、能辨別是非善惡的人）儼然還在。』從此，他提倡宗乘（zong cheng，佛教宗派的教義），稱性而說（chen xing er shuo，指說法內容符合自性）。他曾與仲方倫在桃華塢結庵，相互激勵，五年足不出戶。後來，他出山住持松江東禪，再次遷往集慶保寧湖的道場，以及杭州的凈慈。帝師授予他圓明定慧（yuan ming ding hui，佛教用語，指圓滿明瞭的禪定智慧）的稱號。洪武壬子年（1372年），他退居道場竹林庵。一天，他略感不適，告誡他的弟子們說：『你們的一真圓性（yi zhen yuan xing，指眾生本具的真實圓滿的佛性）與如來（Tathagata，佛的稱號之一）相等，世間萬象的生滅無異於石火電光。晝夜勤奮修行，不要產生退轉之心。我圓寂后，應當遵照佛制，依法茶毗（dhammapeti，火葬），不要穿麻衣哭泣。』說完，他寫下偈語，安然逝世，世壽七十九歲，僧臘六十二年。茶毗后，頂骨不壞，舍利（sarira，佛教聖物，指僧人火化後遺留的結晶體）散佈在灰燼中。人們建塔將他的遺骨埋葬在東岡。 大鑒（Da Jian，六祖慧能的謚號）下第二十三世 相國顯禪師（Xiangguo Xian Chanshi）法嗣（fa si，指繼承禪師衣缽的弟子） 西京小庵行密禪師（Xijing Xiao'an Xingmi Chanshi） 最初以白衣（bai yi，指在家信徒）的身份禮拜一言禪師。禪師每次見到他便禮拜。一天，一言禪師對他說：『道人（dao ren，對出家人的尊稱）禮拜暫且停止，佛法在什麼地方？』行密禪師剛要抬頭，忽然聽到板聲鳴響，說道：『就是這個！』從此入門。於是請求出家，一言禪師說：『你確實精進，應該名為行密。』行密禪師在座下參學三年，偶然提起南泉禪師的『三不是』等問話，話音未落，一言禪師說：『到底如何？』行密禪師笑著說：『已經多了。』行密禪師當下得到大安樂，說道：『佛法衰落，正應該潛隱，不要拘泥於城隍（cheng huang，城池的守護神），得到安身之處，才是最好的。』 宣德丙午年（1426年），行密禪師出山住持西京小庵。入院上堂（ru yuan shang tang，新住持到寺院開堂說法），『句能刬意（ju neng chan yi，指語言能超越意念），意能刬句（yi neng chan ju，指意念能超越語言），意句交馳（yi ju jiao chi，指意念和語言相互作用），沒有你立足的地方。吹糠見米（chui kang jian mi，比喻透過現象看到本質），退一取三（tui yi qu san，比喻以退為進）。你們這些人腳下，還有許多這樣的東西嗎？』於是拿起拂子（fu zi，禪宗法器）敲擊禪床兩下。 又對大眾開示說：『天無私覆（tian wu si fu，天道公正，沒有私心），地無私載（di wu si zai，大地公正，沒有私心）。上面是白雲青天，下面是石頭……』
【English Translation】 English version: Unconsciously, he composed a gatha (verse) and presented it to Tian. Tian exclaimed, 'The eyes of humans and devas (ren tian yan mu, metaphor for someone with insight and the ability to distinguish right from wrong) are indeed still here.' From then on, he promoted the Zongcheng (zong cheng, the doctrines of a Buddhist sect), speaking in accordance with his nature (chen xing er shuo, referring to the content of the teachings being in accordance with one's own nature). He once formed a hermitage with Zhong Fanglun in Taohua Wu, encouraging each other, and did not step out of the door for five years. Later, he left the mountain to reside at Songjiang Dongchan, and then moved to the Daoguan (dao guan, a place for religious practice) of Jiqing Baoning Lake, and Jingci in Hangzhou. The Imperial Teacher bestowed upon him the title of Yuanming Dinghui (yuan ming ding hui, Buddhist term, referring to perfect and clear samadhi wisdom). In the Renzi year of Hongwu (1372), he retired to the Zhulin Hermitage in the Daoguan. One day, he felt slightly unwell and admonished his disciples, saying, 'Your one true perfect nature (yi zhen yuan xing, referring to the true and perfect Buddha-nature inherent in all beings) is equal to that of the Tathagata (Tathagata, one of the titles of the Buddha), the arising and ceasing of worldly phenomena are no different from sparks struck from flint or flashes of lightning. Diligently practice day and night, and do not give rise to thoughts of regression. After my parinirvana (parinirvana, the complete extinction of suffering and rebirth), you should follow the Buddhist precepts and cremate me according to the Dharma (dharma, the teachings of the Buddha), and do not wear mourning clothes and weep.' After speaking, he wrote a verse and passed away peacefully, at the age of seventy-nine, with sixty-two years as a monk. After the cremation, his skull remained intact, and sariras (sarira, Buddhist relics, referring to the crystalline remains of monks after cremation) were scattered in the ashes. People built a pagoda to bury his remains on Donggang. The twenty-third generation under Dajian (Da Jian, posthumous title of the Sixth Patriarch Huineng) Dharma heir (fa si, referring to the disciple who inherits the master's mantle) of Zen Master Xiangguo Xian (Xiangguo Xian Chanshi) Zen Master Xingmi of Xiaogan in Xijing (Xijing Xiao'an Xingmi Chanshi) Initially, he paid respects to Zen Master Yiyan as a layman (bai yi, referring to a lay Buddhist). The Zen master would return the bow whenever he saw him. One day, Zen Master Yiyan said to him, 'Daoist (dao ren, a respectful term for monks) stop bowing for now, where is the Buddha-dharma?' As Zen Master Xingmi was about to raise his head, he suddenly heard the sound of the board and said, 'It is this!' From then on, he entered the path. So he requested to become a monk, and Zen Master Yiyan said, 'You are indeed diligent, you should be named Xingmi.' Zen Master Xingmi studied under him for three years, and once mentioned Nanquan Zen Master's 'three nots' and other questions, before he could finish speaking, Zen Master Yiyan said, 'What is it after all?' Zen Master Xingmi smiled and said, 'It's already too much.' Zen Master Xingmi immediately attained great peace and joy, and said, 'The Buddha-dharma is declining, it should be hidden, do not be bound by the city gods (cheng huang, the guardian deities of the city), finding a place to settle down is the best.' In the Bingwu year of Xuande (1426), Zen Master Xingmi left the mountain to reside at Xiaogan in Xijing. Upon entering the monastery and ascending the Dharma hall (ru yuan shang tang, the new abbot's first Dharma talk at the monastery), 'The phrase can transcend the meaning (ju neng chan yi, referring to language being able to transcend thought), the meaning can transcend the phrase (yi neng chan ju, referring to thought being able to transcend language), meaning and phrase interact (yi ju jiao chi, referring to the interaction between thought and language), there is no place for you to stand. Winnowing the chaff to see the rice (chui kang jian mi, metaphor for seeing the essence through the phenomenon), retreat one to take three (tui yi qu san, metaphor for advancing by retreating). Do you all have many such things under your feet?' Then he picked up the whisk (fu zi, a Zen implement) and struck the meditation platform twice. He also instructed the assembly, saying, 'Heaven impartially covers (tian wu si fu, Heaven is just and has no selfishness), Earth impartially supports (di wu si zai, Earth is just and has no selfishness). Above is white clouds and blue sky, below is stone...'
土塊。靈鷲山中拈花。金色尊者破顏。正是與賊人過梯一個。渾沒縫底弄得七穿八穴。莫怪張郎底是。李郎底卻不是。乃冷笑一聲。
天順戊寅八月十一日。告眾曰。吾自住此二十餘年。不曾將一字腳點染。諸方隨拈拄杖曰。者個交與何人。眾無對。倚杖而化。
天寧金禪師法嗣
江寧府保寧敏機慧禪師
吳興人。得法西白。出世嘉禾祥符。尋主保寧。宋文憲公濂。嘗為師。作沖默齋記。
竺曇敷禪師法嗣
杭州府凈慈佛鑒簡庵希古師頤禪師
住杭之崇福。徙萬壽。明永樂中。徴修大典。師應詔事竣。敕主凈慈。宣德壬子。忽語眾曰。吾行矣。書偈曰。須彌一拳。大海一口。海竭山崩。烏飛兔走。遂危坐而寂。塔雷峰之陽。
雙林訚禪師法嗣
杭州府徑山月江宗凈禪師
蘭溪倪氏子。十七從正覺院文譯受業。誦楞嚴。至如人以手指月示人是人因指應當見月處。豁然有省。往參雙林正庵。庵問。黃檗打臨濟。你作么生會。師曰。按牛頭吃草。庵奇之。命典維那。后出世徑山。示眾坐斷凌霄已十年。拖犁拽杷飽蒼煙。如今休去。便休去。嘯月吟風樂。自然晚退居東堂。正統壬戌十月三日示疾。當午集眾。說偈曰。祖師門下客。開口論無生。老我百不會。日
【現代漢語翻譯】 現代漢語譯本： 土塊。在靈鷲山（Grdhrakuta，佛教名山）中拈花。金色尊者（Mahakasyapa，摩訶迦葉）破顏微笑。這就像與賊人過梯子一樣，渾身上下沒有縫隙，卻弄得七穿八孔。不要奇怪張郎可以，李郎卻不行。於是冷笑一聲。
天順戊寅年（1458年）八月十一日，告訴眾人說：『我自從住在這裡二十多年，不曾將一個字腳沾染。』各方禪師隨意拿起拄杖說：『這個交給何人？』眾人沒有回答。禪師倚著拄杖圓寂。
天寧金禪師法嗣
江寧府保寧敏機慧禪師
吳興人，得法于西白禪師。出世于嘉禾祥符寺，後來主持保寧寺。宋文憲公濂（宋濂）曾經為禪師作《沖默齋記》。
竺曇敷禪師法嗣
杭州府凈慈佛鑒簡庵希古師頤禪師
住持杭州崇福寺，后遷至萬壽寺。明永樂年間（1403-1424年），被徵召參與編修大典。禪師應詔完成任務后，被敕令主持凈慈寺。宣德壬子年（1432年），忽然告訴眾人說：『我要走了。』寫下偈語說：『須彌山（Sumeru，佛教中的世界中心）一拳，大海一口，海枯山崩，烏飛兔走。』於是端坐圓寂，塔建在雷峰之陽。
雙林訚禪師法嗣
杭州府徑山月江宗凈禪師
蘭溪倪氏之子。十七歲跟隨正覺院文譯禪師學習，誦讀《楞嚴經》。讀到『如人以手指月示人，是人因指應當見月處』時，豁然開悟。前往參拜雙林正庵禪師。正庵禪師問：『黃檗禪師打臨濟禪師，你作何理解？』禪師回答：『按牛頭吃草。』正庵禪師感到驚奇，命他擔任維那。後來出世主持徑山寺。開示眾人說：『坐斷凌霄已經十年，拖犁拽耙飽含蒼煙。如今要休息了，就休息吧，嘯月吟風，自然快樂。』晚年退居東堂。正統壬戌年（1442年）十月初三示疾，中午召集眾人，說偈語說：『祖師門下的客人，開口就談論無生。老我百般不會，日
【English Translation】 English version: A clod of earth. Plucking a flower on Grdhrakuta Mountain (Vulture Peak Mountain). The golden-colored尊者(Mahakasyapa) smiled. This is just like passing a ladder with a thief, completely seamless, yet riddled with holes. Don't be surprised that Zhang Lang can do it, but Li Lang cannot. Then he gave a cold laugh.
On the eleventh day of the eighth month of the Wuyin year of the Tianshun reign (1458), he told the assembly, 'Since I have lived here for more than twenty years, I have never tainted a single word.' The masters of various places picked up their staffs at random and said, 'Who should this be handed over to?' The assembly had no answer. The master leaned on his staff and passed away.
Lineage of Chan Master Jin of Tianning Temple
Chan Master Minji Hui of Baoning Temple in Jiangning Prefecture
A native of Wuxing, he received the Dharma from Chan Master Xibai. He emerged at Xiangfu Temple in Jiahe, and later presided over Baoning Temple. Duke Wenxian of Song, Lian (Song Lian), once wrote 'Record of the Chongmo Studio' for the master.
Lineage of Chan Master Tanfu of Zhu Temple
Chan Master Xigu Shiyi of Jian'an, Buddha-mirror of Jingci Temple in Hangzhou Prefecture
He resided at Chongfu Temple in Hangzhou, and later moved to Wanshou Temple. During the Yongle reign (1403-1424) of the Ming Dynasty, he was summoned to participate in the compilation of the grand canon. After the master completed the task in response to the imperial edict, he was ordered to preside over Jingci Temple. In the Renzi year of the Xuande reign (1432), he suddenly told the assembly, 'I am leaving.' He wrote a verse saying, 'Mount Sumeru (the central world-mountain in Buddhist cosmology) in one fist, the great ocean in one gulp, the sea dries up and the mountains collapse, the crow flies and the rabbit runs.' Then he sat upright and passed away, and his pagoda was built on the south side of Leifeng Peak.
Lineage of Chan Master Yin of Shuanglin Temple
Chan Master Zongjing Yuejiang of Jingshan Temple in Hangzhou Prefecture
The son of the Ni family of Lanxi. At the age of seventeen, he followed Chan Master Wenyi of Zhengjue Temple to study, reciting the Surangama Sutra. When he read 'It is like a person using a finger to point at the moon to show it to others; that person should see the place of the moon because of the finger,' he suddenly had an awakening. He went to visit Chan Master Zhengan of Shuanglin Temple. Chan Master Zhengan asked, 'Huangbo (Huangbo Xiyun) hitting Linji (Linji Yixuan), how do you understand it?' The master replied, 'Pressing the ox's head to eat grass.' Chan Master Zhengan was amazed and ordered him to serve as the director of the monastery. Later, he emerged to preside over Jingshan Temple. He instructed the assembly, 'Sitting and cutting off the clouds has been ten years, dragging the plow and rake, full of smoky haze. Now it's time to rest, then rest, whistling at the moon and chanting in the wind, naturally happy.' In his later years, he retired to the East Hall. On the third day of the tenth month of the Renxu year of the Zhengtong reign (1442), he showed signs of illness. At noon, he gathered the assembly and said in a verse, 'A guest under the ancestral master's door, opens his mouth to discuss non-birth. Old me, I don't understand anything, the day
午打三更。泊然而逝。壽六十七。臘五十。全身塔于圓照庵。
天界曇禪師法嗣
江寧府靈谷定巖凈戒禪師
吳興人。參覺原於天界。原舉桶箍爆因緣問師。師擬議。原厲聲曰。早遲八刻了也。師言下大悟。洪武初。詔住靈谷。
舉。長慶道總似今日老胡有望。保福道總似今日老胡絕望。話頌曰。平展機籌不用夸。抑揚元屬當行家。曹溪波浪如相似。那得兒孫若稻麻。
有續刻聯珠頌。古行世。
天界泐禪師法嗣
寧波府天童佛朗湛然自性禪師
雲陽韓氏子。出家于溧陽慧照庵。禮慧海智為師。一日海問。父母未生前。那個是你本來面目。師不能對。自此懷疑者七年。時得旌川草菴。一幻生福。二友切磨之力。庵一日舉。有句無句。如藤倚樹。話問師。師擬議。庵擘脊便打。師憤然徹夜不睡。天明聞敲火箸聲。豁然洞徹。乃謂草菴曰。夜來公案。今日要與汝決斷。庵握拄杖問。句歸何處。語未絕。師劈手奪庵杖拗。作兩橛攛。向窗外曰。別處燒徑入堂臥。幻生聞特問曰。且喜性兄大事了畢也。師喝曰。賊不打貧兒家。一日問庵。祖意教意是同是別。庵曰。秋樹飄黃葉。寒天掘地爐。師曰。我且不問他。后謁天界全室。舉此話問曰。某昔年曾問一師友。祖意教意是同
【現代漢語翻譯】 現代漢語譯本： 于午夜三更時分，安詳離世，享年六十七歲，僧臘五十年。全身舍利塔建於圓照庵。
天界曇禪師的法嗣
江寧府（今江蘇省南京市）靈谷定巖凈戒禪師
是吳興（今浙江省湖州市）人。在天界參拜覺原禪師。覺原禪師舉起桶箍爆裂的因緣來問他。凈戒禪師正在思索，覺原禪師厲聲說：『已經遲了八刻了！』凈戒禪師當下大悟。洪武（1368-1398）初年，奉詔住持靈谷寺。
舉例：長慶禪師說，『總的來說，像今天這樣的老胡（指達摩祖師）還有希望。』保福禪師說，『總的來說，像今天這樣的老胡已經絕望了。』並作偈頌說：『平穩地施展計謀，不必誇耀，抑揚頓挫，原本就是內行人的本色。如果曹溪（指禪宗六祖慧能）的波浪都相似，哪裡能有像稻麻一樣多的兒孫（指弟子）呢？』
有續刻的《聯珠頌》流傳於世。
天界泐禪師的法嗣
寧波府（今浙江省寧波市）天童佛朗湛然自性禪師
是雲陽（今江蘇省丹陽市）韓氏之子。在溧陽慧照庵出家，拜慧海智為師。一天，慧海智問他：『父母未生你之前，哪個是你的本來面目？』自性禪師不能回答。從此疑惑了七年。當時得到旌川草菴的一幻生福和二友的切磋琢磨之力。草菴有一天舉『有句無句，如藤倚樹』的話來問他。自性禪師正在思索，草菴劈頭就打。自性禪師憤然徹夜不睡。天明時聽到敲火箸的聲音，豁然開悟。於是對草菴說：『昨天的公案，今天我要和你決斷。』草菴握著拄杖問：『句歸何處？』話音未落，自性禪師劈手奪過草菴的拄杖，拗成兩截，扔向窗外，說：『別處燒火，直接進堂睡覺。』一幻生福聽到后特意問：『恭喜性兄大事了畢了。』自性禪師喝道：『賊不打貧兒家。』一天，自性禪師問草菴：『祖意（指達摩祖師的禪意）和教意（指佛教的教義）是相同還是不同？』草菴說：『秋樹飄落黃葉，寒天挖掘地爐。』自性禪師說：『我且不問他。』後來拜謁天界全室禪師，舉出這段話問道：『我過去曾問一位師友，祖意和教意是相同
【English Translation】 English version: He passed away peacefully at the third watch of the night, at the age of sixty-seven, with fifty years of monastic life. His entire body relic pagoda was built at Yuanzhao Hermitage.
Successor of Chan Master Tan of Tianjie Monastery
Chan Master Jingjie Dingyan of Linggu Monastery, Jiangning Prefecture (present-day Nanjing, Jiangsu Province)
He was a native of Wuxing (present-day Huzhou, Zhejiang Province). He visited Jueyuan at Tianjie Monastery. Jueyuan raised the koan of the bursting bucket hoop to ask him. As Jingjie was contemplating, Jueyuan sternly said, 'It's already eight quarters too late!' Jingjie had a great awakening upon hearing this. In the early years of the Hongwu (1368-1398) reign, he was ordered to reside at Linggu Monastery.
Example: Chan Master Changqing said, 'Generally speaking, there is still hope for an old barbarian (referring to Bodhidharma) like today.' Chan Master Baofu said, 'Generally speaking, there is no hope for an old barbarian like today.' He then composed a verse saying: 'Smoothly deploying strategies, there's no need to boast; modulation and emphasis are originally the hallmarks of an expert. If the waves of Caoxi (referring to the Sixth Patriarch Huineng) were all the same, how could there be so many descendants (referring to disciples) like rice and hemp?'
A continuation of the 'Linked Pearl Verse' is circulated in the world.
Successor of Chan Master Le of Tianjie Monastery
Chan Master Zixing Zhanran Folang of Tiantong Monastery, Ningbo Prefecture (present-day Ningbo, Zhejiang Province)
He was a son of the Han family of Yunyang (present-day Danyang, Jiangsu Province). He left home at Huizhao Hermitage in Liyang, and took Huizhi of Huihai as his teacher. One day, Huizhi asked him, 'Before your parents gave birth to you, what was your original face?' Zixing could not answer. From then on, he doubted for seven years. At that time, he received the diligent polishing from Yihuan Shengfu of Cao'an Hermitage in Jingchuan and two friends. One day, Cao'an raised the saying 'With a phrase or without a phrase, like a vine relying on a tree' to ask him. As Zixing was contemplating, Cao'an struck him on the back. Zixing was indignant and could not sleep all night. At dawn, he heard the sound of striking fire chopsticks and suddenly had a thorough awakening. He then said to Cao'an, 'Yesterday's koan, today I want to settle it with you.' Cao'an held his staff and asked, 'Where does the phrase return to?' Before he finished speaking, Zixing snatched Cao'an's staff, broke it into two pieces, and threw it out the window, saying, 'Burn the fire elsewhere, go straight into the hall and sleep.' When Yihuan Shengfu heard this, he specially asked, 'Congratulations, Brother Xing, on completing the great matter.' Zixing shouted, 'Thieves don't rob the homes of poor children.' One day, Zixing asked Cao'an, 'Are the ancestral intention (referring to the Chan intention of Bodhidharma) and the teaching intention (referring to the Buddhist teachings) the same or different?' Cao'an said, 'Autumn trees shed yellow leaves, cold days dig earth stoves.' Zixing said, 'I will not ask him for now.' Later, he visited Chan Master Quanshi of Tianjie Monastery and raised this question, saying, 'I once asked a teacher and friend, are the ancestral intention and the teaching intention the same
是別。他道。秋樹飄黃葉。寒天掘地爐。今日請和尚決斷。室曰。病翁年來腕無力。拄杖床頭且靠壁。師曰。有人不肯和尚與么道。室拈拄杖打曰。待他露柱眼自開。鐵蒺藜槌當面擲。師便禮拜。后出世里之普光明。洪武丁巳。遷常州永慶。公選住撫州疏山。覆被旨住持天童。
僧問。牛過窗欞頭角。四蹄都過了。因甚尾巴過不得。師曰。碗脫丘。曰恁么則昔時大慧今朝佛朗也。師曰。莫認六龍城作舅家。曰的旨師分付回程事若何。師曰。急須吐卻。
上堂。一即三。三即一。是聖是凡分。不出木人著錦衣。石女風流急。慣操沒絃琴。能吹無孔笛。深深海底行。高高峰頂立。露柱來稽首。虛空齊應拍。萬象側耳聽。大家笑一擲。且道。笑個甚麼。飯籮里餓死。人不肯自家。開口吃饒。你到三十三天。本來饑苦爭消得。卓拄杖曰。吽吽便下座。
上堂。今朝十月旦。衲子修冬辦。撥開爐焰火。更莫問柴炭。渴飲銅汁羹。饑餐鐵釘飯。大眾還知囊無系蟻之絲。廚乏聚蠅之糝。么到與么地。不可躲懶。卓拄杖下座。
謝頭首上堂。布毛才吹。化現無邊華藏世界。金槌在握。縱擒一切諸佛如來。撲碎茶甌遍地。金聲玉振挈漏燈。盞觸處耀古騰今兔。角杖挑大千日月。龜毛拂轉塵劫法輪。還見佛國山。
【現代漢語翻譯】 現代漢語譯本 是別（禪宗用語，意為「差別」）。他道。 秋樹飄黃葉，寒天掘地爐。今日請和尚決斷。 室曰：病翁年來腕無力，拄杖床頭且靠壁。 師曰：有人不肯和尚與么道（禪宗用語，意為「這樣說」）。 室拈拄杖打曰：待他露柱眼自開，鐵蒺藜槌當面擲。 師便禮拜。后出世里之普光明。洪武丁巳（1377年），遷常州永慶。公選住撫州疏山。覆被旨住持天童。
僧問：牛過窗欞頭角、四蹄都過了，因甚尾巴過不得？ 師曰：碗脫丘（禪宗用語，比喻事情的關鍵）。 曰：恁么則昔時大慧（禪宗人物）今朝佛朗也。 師曰：莫認六龍城作舅家（禪宗用語，比喻不要執著于外在）。 曰：的旨師分付回程事若何？ 師曰：急須吐卻。
上堂：一即三，三即一，是聖是凡分不出。木人著錦衣，石女風流急。慣操沒絃琴，能吹無孔笛。深深海底行，高高峰頂立。露柱來稽首，虛空齊應拍。萬象側耳聽，大家笑一擲。且道：笑個甚麼？飯籮里餓死，人不肯自家開口吃饒。你到三十三天（佛教用語，欲界六天之頂），本來饑苦爭消得？卓拄杖曰：吽吽便下座。
上堂：今朝十月旦，衲子修冬辦。撥開爐焰火，更莫問柴炭。渴飲銅汁羹，饑餐鐵釘飯。大眾還知囊無系蟻之絲，廚乏聚蠅之糝。么到與么地，不可躲懶。卓拄杖下座。
謝頭首上堂：布毛才吹，化現無邊華藏世界（佛教用語，諸佛所居之凈土）。金槌在握，縱擒一切諸佛如來。撲碎茶甌遍地，金聲玉振挈漏燈。盞觸處耀古騰今兔。角杖挑大千日月，龜毛拂轉塵劫法輪（佛教用語，佛法如輪，輾轉不息）。還見佛國山。
【English Translation】 English version Is difference. He said. Autumn trees shed yellow leaves, in cold weather, dig a ground stove. Today, I ask the monks to make a judgment. The room says: The old sick man's wrist has been weak for years, and he leans his staff against the wall by the bed. The master said: Someone doesn't agree with the monk saying this. The room picked up the staff and hit, saying: Wait for the dew pillar's eyes to open by themselves, and throw the iron tribulus mallet in his face. The master then bowed. Later, he was born in the world of Universal Light. In the year of Ding Si in the Hongwu period (1377), he moved to Yongqing in Changzhou. He was publicly selected to live in Shushan in Fuzhou. He was again ordered to preside over Tiantong.
A monk asked: The cow has passed the window sill with its horns and four hooves, why can't the tail pass? The master said: Bowl off the hill (Zen term, metaphor for the key to the matter). Said: Then the Great Wisdom of the past is the Buddha Lang of today. The master said: Don't recognize the Six Dragon City as your uncle's house (Zen term, metaphor for not being attached to the external). Said: What is the matter of returning that the master instructed? The master said: You must spit it out quickly.
Going to the hall: One is three, three is one, it is impossible to distinguish between saints and mortals. A wooden man wears brocade clothes, and a stone woman is extremely romantic. Accustomed to playing a stringless zither, able to blow a flute without holes. Walking deep in the seabed, standing on the top of a high peak. The dew pillar comes to bow, and the void responds in unison. All phenomena listen attentively, and everyone laughs and throws it away. And said: What are you laughing at? Starving to death in a rice basket, people are unwilling to open their mouths and beg for food. You go to the Thirty-three Heavens (Buddhist term, the top of the six heavens of the desire realm), how can you eliminate the original hunger and suffering? He struck the staff and said: Hum Hum, then went down the seat.
Going to the hall: Today is the first day of October, and the monks are preparing for winter. Open the stove flame, and don't ask about firewood and charcoal. Thirsty, drink copper juice soup, hungry, eat iron nail rice. Does everyone know that the bag has no silk to tie ants, and the kitchen lacks the gruel to gather flies? When you get to such a place, you can't be lazy. He struck the staff and went down the seat.
Thanking the head seat for going to the hall: As soon as the cloth hair is blown, the boundless Avatamsaka World (Buddhist term, the pure land where the Buddhas live) is transformed. With the golden hammer in hand, he captures and releases all the Buddhas and Tathagatas. Smashed tea bowls all over the ground, golden sound and jade vibration carry leaking lamps. The lamp shines on the ancient and modern rabbit everywhere. The horn staff picks up the three thousand worlds of sun and moon, and the tortoise hair brushes the wheel of Dharma (Buddhist term, the Dharma is like a wheel, turning endlessly) of dust and kalpas. Still see the Buddha country mountain.
𨁝跳撞破汝諸人鼻孔。[翟*支]瞎汝諸人眼睛么。喝一喝曰。春風夏雨應時來。李白桃紅次第開。
上堂。去年今日居楞伽山。彼四眾喜此處少一人。今年此日居佛國山。此四眾喜彼處少一人。擊拂子曰。一身為無量身。無量身為一身。行則普天普地行。坐則遍一切處坐。說甚麼東西南北他方此界。雖然此猶在化城。且道。寶所一句作么生。便下座。
上堂。貪瞋癡戒定慧。戒定慧貪瞋癡。無明解脫知見。解脫知見無明。一切眾生諸佛。諸佛一切眾生。月落山無影。風來樹有聲。大千無對。待露柱鬧縱橫。喝一喝下座。
上堂。今朝十月初。一衲子備炭開爐。汝善知時識節。吾不者也之乎。生佛已前。茅草令清風自在滿皇都。
一日有一峰會下數僧到。師問。汝等是寧和尚弟子否。曰是。師曰。借問。汝家事得么。曰得。師曰。錯復問。峽富山前。三草二木。晝夜作師子吼。是一峰語否。曰是。師復。曰錯僧無語。師曰。汝等何得五戒也不持。晚年退歸普光。作終焉計。
成都府大隋無初德始禪師
日本信州神氏子。幼聰穎。遇群兒嬉戲輒引去。見僧則喜動顏色。從州之天寧。出家受具。博極群書。已而念覺阿之為人。得請命其王。隨國使宣聞溪詣闕。使還。師愿留華夏。上
【現代漢語翻譯】 現代漢語譯本： 難道跳躍衝撞會弄破你們的鼻孔嗎？[翟*支]會弄瞎你們的眼睛嗎？喝一聲說道：『春風夏雨應時而來，李花白，桃花紅，次第開放。』
上堂說法。去年今日我住在楞伽山，那裡的四眾弟子高興這裡少了一個人。今年今日我住在佛國山，這裡的四眾弟子高興那裡少了一個人。擊打拂塵說：『一身可以化為無量身，無量身可以化為一身。行走則普天普地行走，坐下則遍一切處坐下。』說什麼東西南北他方此界呢？雖然這裡還在化城，那麼，到達寶所的那一句該怎麼說呢？』說完便下座。
上堂說法。貪、嗔、癡、戒、定、慧，戒、定、慧、貪、嗔、癡。無明、解脫、知見，解脫、知見、無明。一切眾生、諸佛，諸佛、一切眾生。月亮落下山間沒有影子，風吹來樹木發出聲響。大千世界沒有對待，等待露柱在那裡喧鬧縱橫。』喝一聲，下座。
上堂說法。今朝是十月初一，我這個衲子準備好炭火，打開爐子。你們善於知曉時節，我不懂那些『者、也、之、乎』。在生佛出現之前，讓茅草在清風中自在地飄滿皇都。
有一天，有一峰禪師門下的幾個僧人來到。禪師問：『你們是寧和尚的弟子嗎？』回答說是。禪師說：『請問，你們家裡的事處理得怎麼樣？』回答說處理得很好。禪師說：『錯了。』又問：『峽富山前，三草二木，晝夜不停地發出獅子吼，這是一峰禪師說的話嗎？』回答說是。禪師又說：『錯了。』僧人們無話可說。禪師說：『你們為什麼連五戒也不持守，晚年退回到普光，在那裡做最後的打算呢？』
成都府大隋無初德始禪師
是日本信州神氏之子，從小就聰明穎悟。遇到一群孩子嬉戲，總是把他們引開。見到僧人就喜形於色。在信州的天寧寺出家受具足戒。廣泛閱讀各種書籍。後來想到覺阿（覺阿，含義未知）這個人，得到了其王（其王，含義未知）的賞識，跟隨國使宣聞溪（宣聞溪，人名）前往朝廷。使者回國后，禪師希望留在華夏。
【English Translation】 English version: Does jumping and bumping break your noses? Does [翟支] (Zháizhī, meaning unknown) blind your eyes? He shouted, 'Spring breeze and summer rain come in due season, white plum blossoms and red peach blossoms bloom in order.'
Entering the hall for Dharma talk. 'Last year today, I resided on Mount Lengka (Laṅkā Mountain, a mountain in Sri Lanka), and the fourfold assembly there rejoiced that one person was missing here. This year today, I reside on Mount Buddha Land, and the fourfold assembly here rejoiced that one person was missing there.' Striking the whisk, he said, 'One body can transform into countless bodies, and countless bodies can become one body. Walking, one walks all over the sky and earth; sitting, one sits everywhere.' What are you talking about, east, west, south, north, other realms, this realm? Although this is still in the illusory city, then, how should one speak the phrase about reaching the treasure land?' Then he descended from the seat.
Entering the hall for Dharma talk. 'Greed, anger, delusion, precepts, concentration, wisdom; precepts, concentration, wisdom, greed, anger, delusion. Ignorance, liberation, knowledge and vision; liberation, knowledge and vision, ignorance. All sentient beings, all Buddhas; all Buddhas, all sentient beings. The moon sets, and the mountain has no shadow; the wind blows, and the trees make sound. The great thousand worlds have no opposition, waiting for the stone pillar to make a riotous scene.' He shouted and descended from the seat.
Entering the hall for Dharma talk. 'Today is the first day of the tenth month. This monk has prepared charcoal and opened the stove. You are good at knowing the seasons, but I don't understand those 'zhě, yě, zhī, hū' (grammatical particles). Before the appearance of sentient beings and Buddhas, let the thatch grass freely fill the imperial capital in the clear wind.'
One day, several monks from the assembly of Zen Master Yifeng (Yifeng, a Zen master's name) arrived. The Zen master asked, 'Are you disciples of Monk Ning?' They replied yes. The Zen master said, 'May I ask, how are your family affairs being handled?' They replied that they were being handled well. The Zen master said, 'Wrong.' He then asked, 'In front of Gorge Rich Mountain, the three grasses and two trees roar like lions day and night. Is this a saying of Zen Master Yifeng?' They replied yes. The Zen master said again, 'Wrong.' The monks were speechless. The Zen master said, 'Why don't you even uphold the five precepts, and instead retreat to Puguang (Puguang, a place name) in your old age to make your final plans there?'
Zen Master Wuchu Deshi (Wúchū Déshǐ, a Zen master's name) of Dasui (Dasui, 581-618 AD) in Chengdu Prefecture
Was a son of the Shin clan (Shin clan, a Japanese clan name) in Shinshu (Shinshu, a region in Japan). From a young age, he was intelligent and insightful. Whenever he encountered a group of children playing, he would always lead them away. He would show joy upon seeing monks. He left home and received full ordination at Tianning Temple (Tianning Temple, a temple name) in Shinshu. He extensively read various books. Later, he thought of Jue A (Jue A, meaning unknown), and gained the appreciation of Qi Wang (Qí Wáng, meaning unknown). He followed the state envoy Xuan Wenxi (Xuān Wénxī, a person's name) to the court. After the envoy returned to his country, the Zen master wished to remain in China.
許。首參全室。掌內記久之。盡得其道會。室有西域之行。師游古幽都。憩慶壽。時當洪武壬戌。適獨庵衍來。蒞寺事衍。視師為猶子。相與激揚臨濟宗旨。甚相得。庚午師告去。禮娥眉獻王。命出世彭州大隋瓣香。為全室拈出矣。一住七年。法席甚盛。永樂壬辰。特旨卑領龍泉寺。師高提祖印。勘辯方來。一出言象之表。平昔喜賑䘏貧困。薄己厚人。善於誘物。宣德戊申九月。無病端坐。書偈寂于退處之金剛室。茶毗獲舍利百餘。弟子輩。為建塔瘞焉。
薦嚴義禪師法嗣
杭州府凈慈祖芳道聯禪師
四明鄞縣陸氏子。年十四。禮崑山薦嚴悅堂顏得度。秉戒于鄞之五臺。還侍物先義。于薦嚴有所造詣。洪武丙辰。侍佛心住靈谷天界曇延。居記室。穆庵康恕中慍木庵聰咸作忘年交。后出世臺之廣孝。遷紫籜及麻峪景山。明之補陀。越之能仁末。主凈慈。壬申凈慈厄熒惑師。為一新蜀王賜衲衣盂缽。永樂丙戌。朝廷徴師。為釋教總裁。嗣還築室湖濵曰。藕華居。丁亥以事赴召至京。上令住五臺祐國寺。未及升陛。忽語左右曰。吾世緣殆盡。后三日。沐浴更衣。跏趺而化。當己丑七月三日也。歸葬藕華居之陰。世壽六十四。僧臘五十。有䂐逸語錄。行世。
道場德禪師法嗣
杭州府靈隱無文
【現代漢語翻譯】 現代漢語譯本： 許（人名）。最初參學于全室（禪師名）門下，長期掌管內記事務，完全領會了他的道法精髓。全室有前往西域的計劃，許於是遊歷了古幽都。在慶壽寺休息時，正值洪武壬戌年（1382年），恰逢獨庵衍前來主持寺務。獨庵衍把許看作是侄子輩，兩人互相激勵發揚臨濟宗的宗旨，非常投合。庚午年（1390年），許告別獨庵衍，前往峨眉山拜見獻王，獻王命他出任彭州大隋寺的住持，繼承全室的衣缽。在那裡住了七年，佛法興盛。永樂壬辰年（1412年），奉特旨主持龍泉寺。許高舉祖師禪的旗幟，勘驗來自各方的學人，所說的話超越了言語文字的表象。他平時喜歡救濟貧困的人，對自己節儉而對別人慷慨，善於引導他人。宣德戊申年（1428年）九月，無病安詳地端坐，寫下偈語后在退居的金剛室內圓寂。荼毗后獲得舍利一百多顆，弟子們為他建造了塔來安葬。 薦嚴義禪師法嗣 杭州府凈慈祖芳道聯禪師 四明鄞縣陸氏之子。十四歲時，拜崑山薦嚴悅堂顏為師，得以出家。在鄞縣的五臺山受戒。之後回到薦嚴寺侍奉物先義，在薦嚴寺有所領悟。洪武丙辰年（1376年），侍奉佛心，住在靈谷天界曇延寺，擔任記室。與穆庵康恕、中慍木庵聰成為忘年之交。後來出任臺州廣孝寺的住持，之後又遷往紫籜寺、麻峪景山寺、明之補陀寺、越州能仁寺，最後主持凈慈寺。壬申年，凈慈寺遭遇災難，道聯禪師為之煥然一新，蜀王賜予他衲衣和盂缽。永樂丙戌年（1406年），朝廷徵召道聯禪師，擔任釋教總裁。之後回到湖邊建造房屋，名為藕華居。丁亥年，因事赴京，皇上命他住持五臺山祐國寺。還未升座，忽然對左右的人說：『我的世緣快要盡了。』三天後，沐浴更衣，跏趺坐化。時間是己丑年七月初三。歸葬于藕華居的北面。世壽六十四歲，僧臘五十年。有《䂐逸語錄》流傳於世。 道場德禪師法嗣 杭州府靈隱無文
【English Translation】 English version: Hsu (personal name). Initially, he studied under Chuan Shi (Zen master's name), managing internal affairs for a long time and fully grasping the essence of his teachings. When Chuan Shi planned to travel to the Western Regions, Hsu journeyed to the ancient Youdu. While resting at Qingshou Temple, it was the year Renxu of the Hongwu reign (1382 AD), and Duan An Yan happened to come to oversee the temple affairs. Duan An Yan regarded Hsu as a nephew, and they encouraged each other to promote the Linji (Rinzai) school's principles, getting along very well. In the year Gengwu (1390 AD), Hsu bid farewell to Duan An Yan and went to Mount Emei to meet Prince Xian, who appointed him as the abbot of Dasui Temple in Pengzhou, inheriting Chuan Shi's legacy. He stayed there for seven years, and the Dharma flourished. In the year Renchen of the Yongle reign (1412 AD), he was specially ordered to preside over Longquan Temple. Hsu raised the banner of the ancestral Zen, examining scholars from all directions, and his words transcended the appearance of language. He usually liked to help the poor, being frugal to himself but generous to others, and was good at guiding others. In September of the year Wushen of the Xuande reign (1428 AD), he passed away peacefully without illness, sitting in meditation after writing a verse in the Vajra Room where he resided. After cremation, more than a hundred relics were obtained, and his disciples built a pagoda to bury them. Successor of Zen Master Jian Yan Yi Zen Master Zufang Daolian of Jingci Temple in Hangzhou Prefecture A son of the Lu family of Yin County, Siming. At the age of fourteen, he became a disciple of Yuetang Yan of Jianyan Temple in Kunshan. He received the precepts at Mount Wutai in Yin County. Later, he returned to Jianyan Temple to serve Wu Xianyi, gaining insights at Jianyan Temple. In the year Bingchen of the Hongwu reign (1376 AD), he served Foxin, residing at Linggu Tianjie Tanyan Temple, serving as a secretary. He became a close friend with Mu'an Kangshu and Zhongyun Mu'an Cong, despite their age differences. Later, he became the abbot of Guangxiao Temple in Taizhou, and then moved to Zituo Temple, Mayu Jingshan Temple, Mingzhi Putuo Temple, and Nengren Temple in Yuezhou, eventually presiding over Jingci Temple. In the year Renshen, Jingci Temple encountered disasters, and Zen Master Daolian renovated it, and the King of Shu bestowed upon him a kasaya and alms bowl. In the year Bingxu of the Yongle reign (1406 AD), the court summoned Zen Master Daolian to serve as the president of Buddhism. Later, he returned to build a house by the lake, named Ouhua Residence. In the year Dinghai, he went to the capital for business, and the emperor ordered him to reside at Youguo Temple on Mount Wutai. Before ascending the throne, he suddenly said to those around him, 'My worldly connections are about to end.' Three days later, he bathed and changed clothes, and passed away in meditation. The time was the third day of the seventh month of the year Jichou. He was buried on the north side of Ouhua Residence. He lived to be sixty-four years old, with fifty years as a monk. His '䂐 Yi's Sayings' are circulated in the world. Successor of Zen Master Daode of Daochang Wuwen of Lingyin Temple in Hangzhou Prefecture
本褧禪師
四明定海謝氏子。年十四。出家郡之五臺寺。剃染習毗尼。聞孤峰旺化保寧。往叩之。峰問。聞汝和梁山十牛頌。試舉看。師擬對。峰遽掩其口曰。牛在甚麼處。師曰。已犯和尚苗稼了也。峰曰。未在更道。師掩耳而出。峰異之。命為侍者。時仲芳倫。退居寺右新庵。師往來抉擇。至正丙午開法姑蘇覺嚴。洪武中。宜興靜樂院。請師易講為禪。未幾詔徙蔣山于孝陵之東。賜額靈谷。敕物外羲住持。命師居第一座。為眾表率。乙亥補靈隱。居五載。
建文己卯春。示微疾蒙室范堂。洪候問。值師氣喘。洪曰。趙州道。諸人被十二時辰使。老僧使得十二時辰。和尚作么生。師竦身曰。喚甚麼作十二時辰。洪曰。爭奈氣急何。師震聲一喝。問左右今朝是幾。曰二月二十七日。乃索筆。書偈。曰吾年七十有五。涅槃生死。不墮虛空。背上翻身。靠倒飛來。小朵擲筆。泊然而化。阇維頂骨不壞。舍利無算。門人宗衍等。斂諸不壞。塔于雙桂庵。分爪發。瘞于靜樂。
續燈正統卷之十五 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷十六
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十四世
小庵密禪師法嗣
二仰圓
【現代漢語翻譯】 現代漢語譯本 本褧（běn jiǒng）禪師
四明定海（今浙江寧波）謝氏之子。十四歲時，在郡里的五臺寺出家。剃度後學習毗尼（pí ní，戒律）。聽說孤峰旺（gū fēng wàng）在保寧（bǎo níng）弘揚佛法，便前去拜訪。孤峰旺問：『聽說你和過樑山十牛頌，試著說來聽聽。』本褧禪師剛要回答，孤峰旺立刻摀住他的嘴說：『牛在哪裡？』本褧禪師說：『已經冒犯和尚的苗稼了。』孤峰旺說：『還沒到那一步，再說。』本褧禪師捂著耳朵走了出去。孤峰旺覺得他與衆不同，命他做侍者。當時仲芳倫（zhòng fāng lún）退居在寺廟右邊的新庵，本褧禪師往來於此請教抉擇。至正丙午年（1366年），在姑蘇（gū sū，今江蘇蘇州）覺嚴寺開壇講法。洪武年間（1368-1398年），宜興（yí xīng，今江蘇宜興）靜樂院請本褧禪師將講經改為禪宗。不久，朝廷下詔將蔣山（jiǎng shān，今南京鐘山）遷到孝陵（xiào líng，明孝陵）東邊，賜名靈谷寺（líng gǔ sì），敕令物外羲（wù wài xī）擔任住持，命本褧禪師擔任第一座，作為眾人的表率。乙亥年（1395年）補任靈隱寺（líng yǐn sì）住持，住了五年。
建文己卯年（1399年）春天，本褧禪師示現輕微的疾病，在蒙室范堂（méng shì fàn táng）。洪（hóng）侯前去問候，當時本褧禪師氣喘。洪侯說：『趙州（zhào zhōu）說，諸人被十二時辰所用，老僧能使用十二時辰。和尚您怎麼樣？』本褧禪師挺起身說：『把什麼叫做十二時辰？』洪侯說：『可是您氣喘怎麼辦？』本褧禪師大喝一聲，問左右今天是什麼日子。左右回答說是二月二十七日。於是拿起筆，寫下偈語說：『我年七十五，涅槃生死，不墮虛空，背上翻身，靠倒飛來。』說完擲筆，安然圓寂。火化后，頂骨完好無損，舍利無數。門人宗衍（zōng yǎn）等人，將這些不壞之物收集起來，建塔于雙桂庵（shuāng guì ān）。將爪發分別埋葬在靜樂院。
《續燈正統》卷之十五 卍新續藏第 84 冊 No. 1583 《續燈正統》
《續燈正統》卷十六
南海普陀（nán hǎi pǔ tuó）嗣祖沙門西蜀（xī shǔ）性統（xìng tǒng）編集
臨濟宗（lín jì zōng）
大鑒（dà jiàn）下第二十四世
小庵密（xiǎo ān mì）禪師法嗣
二仰圓（èr yǎng yuán）
【English Translation】 English version Chan Master Benjiong (běn jiǒng)
A son of the Xie family of Dinghai (dìng hǎi) in Siming (sì míng, present-day Ningbo, Zhejiang). At the age of fourteen, he became a monk at Wutai Temple (wǔ tái sì) in the prefecture. After tonsure, he studied the Vinaya (pí ní, monastic discipline). Hearing that Gufeng Wang (gū fēng wàng) was propagating the Dharma at Baoning (bǎo níng), he went to visit him. Gufeng asked, 'I heard you composed a verse on the Ten Oxen of Liangshan. Try reciting it.' As Chan Master Benjiong was about to answer, Gufeng immediately covered his mouth and said, 'Where is the ox?' Chan Master Benjiong said, 'I have already offended the abbot's seedlings.' Gufeng said, 'It's not there yet, say more.' Chan Master Benjiong covered his ears and walked out. Gufeng found him extraordinary and appointed him as an attendant. At that time, Zhongfang Lun (zhòng fāng lún) had retired to the new hermitage to the right of the temple, and Chan Master Benjiong went back and forth to seek his guidance. In the year Bingwu of the Zhizheng era (1366), he opened a Dharma assembly at Jueyan Temple (jué yán sì) in Gusu (gū sū, present-day Suzhou, Jiangsu). During the Hongwu era (1368-1398), Jingle Monastery (jìng lè yuàn) in Yixing (yí xīng, present-day Yixing, Jiangsu) invited Chan Master Benjiong to change the lectures to Chan practice. Soon after, the imperial court issued an edict to move Jiang Mountain (jiǎng shān, present-day Zhong Mountain in Nanjing) to the east of Xiaoling Mausoleum (xiào líng, Ming Xiaoling Mausoleum), bestowing the name Linggu Temple (líng gǔ sì), and ordered Wuwai Xi (wù wài xī) to serve as abbot, appointing Chan Master Benjiong as the first seat, as a model for the assembly. In the year Yihai (1395), he was appointed abbot of Lingyin Temple (líng yǐn sì), where he resided for five years.
In the spring of the year Jimao of the Jianwen era (1399), Chan Master Benjiong manifested a slight illness in the Mengshi Fantang (méng shì fàn táng). Marquis Hong (hóng) went to inquire, and Chan Master Benjiong was short of breath. Marquis Hong said, 'Zhao Zhou (zhào zhōu) said, 'All people are used by the twelve periods of the day, but the old monk uses the twelve periods of the day.' What about you, Abbot?' Chan Master Benjiong straightened up and said, 'What do you call the twelve periods of the day?' Marquis Hong said, 'But what about your shortness of breath?' Chan Master Benjiong shouted loudly and asked those around him what day it was. They replied that it was the twenty-seventh day of the second month. Thereupon, he took up a pen and wrote a verse, saying, 'I am seventy-five years old, Nirvana and birth and death, do not fall into emptiness, turning over on my back, leaning back and flying away.' Having finished, he threw down the pen and passed away peacefully. After cremation, the crown of his head remained intact, and there were countless relics. His disciples Zongyan (zōng yǎn) and others collected these indestructible remains and built a pagoda at Shuanggui Hermitage (shuāng guì ān). They buried his nails and hair separately at Jingle Monastery.
Continuation of the Lamp, Zhengtong Edition, Volume 15 卍 New Supplement to the Buddhist Canon, Volume 84, No. 1583, Continuation of the Lamp, Zhengtong Edition
Continuation of the Lamp, Zhengtong Edition, Volume 16
Compiled by Xing Tong (xìng tǒng), a Shramana of Nanhai Putuo (nán hǎi pǔ tuó) Temple, a descendant of the ancestral masters from Xishu (xī shǔ)
Linji School (lín jì zōng)
Twenty-fourth Generation from Dajian (dà jiàn)
Dharma Heir of Chan Master Xiao'an Mi (xiǎo ān mì)
Eryang Yuan (èr yǎng yuán)
欽禪師
禾之秀水人。遍參諸方。毫無所契。入西京。謁小庵于旅舍。庵問。浙中有個伶俐人。汝還見么。師曰。圓欽鈍漢。庵曰。我要個鈍漢作監收。汝還知么。師罔措。庵曰。數千里來可惜錯過。師遂猛參。一日見鼠從架上過。撲翻油甕。忽爾頓契。走見庵曰。某已捉得了也。庵搊住曰。道道。師曰。一粒鼠糞。污卻鍋羹。庵曰。瞎漢參堂去 成化甲午。師居二仰四十餘年。足不越閫。四方尊宿高其行。師一味謝絕塵世。力追汾州高峰之為人。末後智有來參。師歷示本色鉗錘。俾深入閫奧。始授大法。
靈谷謙禪師法嗣
江寧府靈谷潔庵正映禪師
金溪人。泉州開元虛席䰗舉得師。師奉敕。以戊寅六月入院開堂。僧問法筵。肇啟四眾。具瞻皇恩。佛恩如何報答。師曰。甘露泉開流大地。師報恩一句。蒙師指西來祖意若為宣。師曰。庭前石塔聳寒空。曰與么則遍界不曾藏也。師曰。汝見個甚麼。曰某甲終不敢自瞞。師曰。眼花不少。問如何是和尚為人一句。師曰。兔角杖挑天上月。龜毛拂散海濵云。曰恁么則人天。胥慶四海歸仁也。師曰。且合取口乃曰。山僧比蒙天語。以清心潔己四字。敕住此剎。諸人還知聖意。么只者四字。是傳佛心印。是鎮海明珠。山僧南來。特特拈出。普施大眾。
【現代漢語翻譯】 現代漢語譯本 欽禪師
是浙江禾秀水（地名）人。他四處參訪，但毫無領悟。進入西京（地名）后，在旅舍拜訪小庵禪師。小庵禪師問：『浙江有個很機靈的人，你見過嗎？』禪師回答：『圓欽是個遲鈍的人。』小庵禪師說：『我需要一個遲鈍的人來做監收，你知道嗎？』禪師不知所措。小庵禪師說：『從幾千裡外趕來，可惜錯過了。』禪師於是努力參禪。一天，他看見一隻老鼠從架子上跑過，碰翻了油甕，忽然頓悟。他跑去見小庵禪師說：『我已經捉住了。』小庵禪師抓住他說：『說來聽聽。』禪師說：『一粒老鼠屎，弄髒了一鍋湯。』小庵禪師說：『瞎子，去參堂吧！』成化甲午年（1474年），禪師在二仰山住了四十多年，足不出戶。四方高僧都敬重他的品行，禪師一概謝絕塵世，努力傚法汾州高峰禪師的為人。最後，智有禪師前來參訪，禪師用本色的鉗錘一一指示，使他深入堂奧，才傳授大法。
靈谷謙禪師法嗣
江寧府（地名）靈谷潔庵正映禪師
是金溪（地名）人。泉州（地名）開元寺（寺名）主持虛席以禮聘請禪師。禪師奉皇帝的命令，在戊寅年六月（具體日期不詳）進入寺院開堂說法。僧人問道：『法筵剛剛開啟，四眾弟子都在瞻仰皇恩，佛恩該如何報答？』禪師說：『甘露泉水流遍大地。』僧人問：『禪師用一句報恩的話，請禪師指示西來祖師的意旨該如何宣揚？』禪師說：『庭前的石塔高聳在寒空中。』僧人說：『這樣說來，遍及世界沒有絲毫隱藏了。』禪師說：『你看見了什麼？』僧人說：『我終究不敢自欺。』禪師說：『眼花了，不少啊。』僧人問：『如何是和尚為人的一句話？』禪師說：『用兔角做的枴杖挑著天上的月亮，用龜毛做的拂塵拂散海邊的雲彩。』僧人說：『這樣說來，人天都歡慶，四海都歸於仁德了。』禪師說：『還是閉嘴吧！』於是說：『山僧我蒙受皇上的聖旨，用清心潔己四個字，敕令我住持這座寺廟。各位還知道皇上的意思嗎？這四個字，是傳佛心印，是鎮海明珠。山僧我從南方來，特意拈出這四個字，普遍施與大眾。』
【English Translation】 English version Chan Master Qin
He was from Hexiushui (place name) in Zhejiang. He visited various places to study, but without any enlightenment. Upon entering Xijing (place name), he visited Chan Master Xiao'an at a hostel. Chan Master Xiao'an asked, 'There is a clever person in Zhejiang, have you seen him?' The Chan Master replied, 'Yuanqin is a dull person.' Chan Master Xiao'an said, 'I need a dull person to be the supervisor, do you know that?' The Chan Master was at a loss. Chan Master Xiao'an said, 'It's a pity to have come from thousands of miles away and missed it.' The Chan Master then diligently practiced Chan. One day, he saw a mouse running across the shelf, knocking over an oil jar, and suddenly he was enlightened. He ran to see Chan Master Xiao'an and said, 'I have caught it.' Chan Master Xiao'an grabbed him and said, 'Tell me.' The Chan Master said, 'A grain of mouse droppings, soiled the pot of soup.' Chan Master Xiao'an said, 'Blind man, go to the meditation hall!' In the Jiawu year of Chenghua (1474), the Chan Master lived in Eryang Mountain for more than forty years, never stepping out of his door. High monks from all directions respected his conduct, and the Chan Master declined all worldly affairs, striving to emulate the conduct of Chan Master Gaofeng of Fenzhou. Finally, Chan Master Zhiyou came to visit, and the Chan Master showed him the original tongs and hammers one by one, so that he could deeply enter the inner sanctum, and then he passed on the great Dharma.
Dharma Successor of Chan Master Qian of Linggu
Chan Master Zheng Ying of Jie'an Temple, Linggu, Jiangning Prefecture (place name)
He was from Jinxi (place name). Abbot Xuxi of Kaiyuan Temple (temple name) in Quanzhou (place name) respectfully invited the Chan Master. The Chan Master, by imperial order, entered the temple in June of the Wuyin year (specific date unknown) to open the Dharma hall. A monk asked, 'The Dharma feast has just begun, and the fourfold assembly is looking up to the imperial grace. How should we repay the Buddha's grace?' The Chan Master said, 'The sweet dew spring flows all over the earth.' The monk asked, 'The Chan Master uses a sentence to repay the grace, please Chan Master instruct how to proclaim the meaning of the Western Patriarch?' The Chan Master said, 'The stone pagoda in front of the courtyard soars in the cold sky.' The monk said, 'In that case, there is nothing hidden throughout the world.' The Chan Master said, 'What did you see?' The monk said, 'I dare not deceive myself in the end.' The Chan Master said, 'Your eyes are blurred, not a little.' The monk asked, 'What is the Chan Master's one sentence for being a person?' The Chan Master said, 'Use a staff made of rabbit horns to pick the moon in the sky, and use a whisk made of tortoise hair to brush away the clouds on the seashore.' The monk said, 'In that case, humans and gods are all rejoicing, and the four seas are returning to benevolence.' The Chan Master said, 'Better shut your mouth!' Then he said, 'I, the mountain monk, have received the imperial decree, using the four words 'purity of heart and self-discipline' to order me to reside in this temple. Do you all know the emperor's meaning? These four words are the transmission of the Buddha's mind seal, and the pearl that calms the sea. I, the mountain monk, came from the south, and specially picked out these four words to give to the public.'
要須知世法佛法。落霞與孤鶩齊飛。古佛今佛。秋水共長天一色。天心罔測山益高而海益深。聖語難窮天。溥蓋而地。溥載諸人。還會么莫是不染世塵。么莫是不貪法味。么莫是不飲無為酒。不坐涅槃床。么若恁么會。非固不非。是則不是。山僧今日。不敢久閟。為諸人當陽指出去也。乃拈拄杖。卓一卓曰。木人舞出法堂前。一任炎天飛白雪。師居后百廢俱新。
永樂壬午。朝京回諸山。舉住福州雪峰。法道之振。不減真覺。洪熙甲辰奉旨。住南京靈谷。宣德改元卒。有語錄。題名古鏡三昧。行於世。
凈慈聯禪師法嗣
杭州府普明立中成禪師
錢塘孫氏子。年十三。投慈光若山出家。首謁祖芳。芳室中。舉臘月火燒山話。師呈頌曰。白雲迷卻舊行蹤。臘月燒山火正紅。忽地慈風來扇發。冷冰冰處暖烘烘。芳器之。後於北郭建普明寺。以接方來。未幾請歸慈光。正統辛酉六月十三日上堂。住世今年八十一。老病隨緣。且遣日。今年記著後年事。後年記著今朝日。至癸亥。如期坐化。壽八十三。茶毗舍利無算。建塔于普明。
杭州府凈慈照庵宗靜禪師
號恬軒叟。郡之高氏子。自幼剃落本山。適祖芳聯領院事。師依之久。乃得旨。旋典藏鑰。永樂辛卯。應選出住護國。尋遷雪竇。
【現代漢語翻譯】 現代漢語譯本： 要知道世間法和佛法，就像落霞與孤鶩一同飛翔，過去的佛和現在的佛，又像是秋水與長天融為一色。天意深不可測，山因此更高，海因此更深。聖人的話語難以窮盡，上天普施覆蓋，大地普施承載。各位，你們能領會嗎？莫不是不沾染世俗的塵埃，莫不是不貪戀佛法的滋味，莫不是不飲用無為的酒，不坐臥涅槃的床。如果這樣領會，說它不是也不對，說是它也不是。老衲今天，不敢長久隱瞞，為各位當面指點出來。於是拿起拄杖，敲擊一下說：『木人舞出法堂前，一任炎天飛白雪。』禪師住持后，寺廟百廢俱興。
永樂壬午年（1402年），朝拜京城后回到各山，主持福州雪峰寺，佛法得以振興，不亞於真覺寺。洪熙甲辰年（1424年）奉旨，住持南京靈谷寺，宣德年（1426-1435年）間改元后去世，有語錄，題名為《古鏡三昧》，流傳於世。
凈慈聯禪師的法嗣
杭州府普明立中成禪師
錢塘孫氏之子，十三歲時，投奔慈光若山出家。最初拜見祖芳禪師，祖芳禪師在禪房中，舉『臘月火燒山』的話頭。禪師呈上頌詞說：『白雲迷卻舊行蹤，臘月燒山火正紅。忽地慈風來扇發，冷冰冰處暖烘烘。』祖芳禪師很器重他。後來在北郭建立普明寺，用來接引四方來客。不久后被請回慈光寺。正統辛酉年（1441年）六月十三日上堂說法：『住世今年八十一，老病隨緣，且遣日。今年記著後年事，後年記著今朝日。』到癸亥年（1443年），如期坐化。享年八十三歲，火化后舍利無數，在普明寺建塔安葬。
杭州府凈慈照庵宗靜禪師
號恬軒叟，郡里高氏之子，從小在本山剃度出家。適逢祖芳聯禪師主持院務，禪師依止他很久，於是得到他的真傳。之後掌管藏經的鑰匙。永樂辛卯年（1411年），應選出任護國寺住持，不久后遷往雪竇寺。
【English Translation】 English version: You must know the worldly dharma and the Buddha Dharma, like the falling rosy clouds and the solitary wild ducks flying together, the ancient Buddhas and the present Buddhas, also like the autumn water and the long sky merging into one color. Heaven's will is unfathomable, so the mountains are higher, and the seas are deeper. The words of the sages are inexhaustible, heaven universally covers, and the earth universally carries. Everyone, can you understand? Is it not to be free from the dust of the world, is it not to be greedy for the taste of the Dharma, is it not to drink the wine of non-action, not to sit on the bed of Nirvana. If you understand it this way, it is not right to say it is not, and it is not right to say it is. This old monk today, dare not hide it for long, and point it out to you all face to face. Then he picked up his staff and tapped it once, saying: 'The wooden man dances out in front of the Dharma hall, letting the white snow fly in the hot sky.' After the master took over, the temple was rebuilt from ruins.
In the Renwu year of Yongle (1402 AD), after paying homage to the capital, he returned to the mountains and presided over the Xuefeng Temple in Fuzhou. The Dharma was revitalized, no less than the Zhenjue Temple. In the Jiachen year of Hongxi (1424 AD), he was ordered to preside over the Linggu Temple in Nanjing. After the reign was changed in Xuande (1426-1435 AD), he passed away. There is a recorded saying, titled 'Ancient Mirror Samadhi', which is circulated in the world.
Dharma successor of Zen Master Lian of Jingci
Zen Master Li Zhongcheng of Puming Temple in Hangzhou Prefecture
The son of the Sun family in Qiantang, at the age of thirteen, he joined the Ciguang Ruoshan Temple as a monk. He first visited Zen Master Zufang. In Zufang's room, he raised the topic of 'burning the mountain in the twelfth lunar month'. The Zen master presented a eulogy saying: 'White clouds obscure the old path, burning the mountain in the twelfth lunar month is fiery red. Suddenly, a gentle breeze blows, warming the coldness.' Zen Master Zufang valued him very much. Later, he built Puming Temple in Beiguo to receive guests from all directions. Soon after, he was invited back to Ciguang Temple. On the thirteenth day of the sixth month of the Xinyou year of Zhengtong (1441 AD), he ascended the hall to preach: 'Living in the world this year is eighty-one, old age and illness follow fate, and let the days pass. This year, remember the things of the year after next, and the year after next, remember the things of today.' In the Guihai year (1443 AD), he passed away as scheduled. He lived to be eighty-three years old. After cremation, there were countless relics, and a pagoda was built in Puming Temple for burial.
Zen Master Zongjing of Zhao'an Temple in Jingci, Hangzhou Prefecture
Also known as Tianxuan Sou, the son of the Gao family in the prefecture, he was tonsured at the local mountain from a young age. It happened that Zen Master Zufang Lian was in charge of the temple affairs, and the Zen master followed him for a long time, and thus received his true teachings. After that, he was in charge of the key to the scripture collection. In the Xinmao year of Yongle (1411 AD), he was selected to serve as the abbot of Huguo Temple, and soon after moved to Xuedou Temple.
正統乙丑僧錄。以凈慈虛席。舉師補之。丁卯朝廷。頒賜大藏。師詣闕謝恩。止於彌陀寺。示微疾。謂左右曰。吾緣止矣。沐浴更衣。危坐而寂。世壽七十六。僧臘六十。塔于藕華之祖丘。
大鑒下第二十五世
二仰欽禪師法嗣
壽州無念智有禪師
蜀之漢州人。發足南方。游四明登天目。后參二仰。仰問曰。行腳甚處。師曰。南方。仰曰。彼中佛法如何。師曰。山川無異。仰曰。我手何似佛手。師良久。仰曰。莫道無異。后看興化打維那機緣。始浩然大徹。作偈曰。興化打維那。平地遭殃禍。昨夜南山云。飛向北山朵。仰見為之助喜曰。不孤到此。至嘉靖初。闡化壽州。十有三年。而終焉。
大鑒下第二十六世
無念有禪師法嗣
荊山懷寶禪師
渚宮人。游壽州。謁無念。唸曰。躐縣游州。畢竟爲著何事。師曰。生死大事。求師㧞度。唸曰。汝是荊州人么。師曰。是。唸曰。阇黎即今在甚麼處。師擬對。唸曰。若便恁么。猶較些子。佛法不是。商量參堂去。師自此潛心座下。念一日喚曰。阇黎。師應諾。唸曰。在甚麼處。師于言下領旨。乃曰。和尚大慈。真人天師也。念滅度后。師于嘉靖三十七年。以法付鐵牛遠公隱終南。
大鑒下第二十七世
荊
【現代漢語翻譯】 現代漢語譯本： 正統乙丑年（1445年），僧錄司因為凈慈寺住持的位置空缺，推薦這位禪師來填補。丁卯年（1447年），朝廷頒賜《大藏經》，禪師前往京城謝恩，住在彌陀寺。他略微示現疾病，對身邊的人說：『我的因緣到此為止了。』於是沐浴更衣，端坐而逝。世壽七十六歲，僧臘六十。塔葬于藕華的祖師墓地。
大鑒禪宗下第二十五世
二仰欽禪師的法嗣
壽州無念智有禪師
是四川漢州人。他從家鄉出發前往南方，遊歷了四明山，登上了天目山，後來參拜了二仰禪師。二仰禪師問：『你行腳去了哪裡？』禪師回答：『南方。』二仰禪師問：『那裡的佛法怎麼樣？』禪師回答：『山川沒有什麼不同。』二仰禪師問：『我的手像不像佛手？』禪師沉默良久。二仰禪師說：『不要說沒有不同。』後來他看到興化禪師打維那的機緣，才豁然大悟，作偈說：『興化打維那，平地遭殃禍。昨夜南山云，飛向北山朵。』二仰禪師見了，為他感到高興，說：『沒有白來這裡。』到了嘉靖初年（1522年），他在壽州弘揚佛法，有十三年之久，最終在那裡圓寂。
大鑒禪宗下第二十六世
無念有禪師的法嗣
荊山懷寶禪師
是渚宮人。他遊歷到壽州，拜見了無念禪師。無念禪師問：『你從縣到州遊歷，到底是爲了什麼事？』禪師回答：『爲了生死大事，請求禪師您來救度。』無念禪師問：『你是荊州人嗎？』禪師回答：『是的。』無念禪師問：『你現在在哪裡？』禪師正要回答，無念禪師說：『如果就這樣，還算好一點，佛法不是用來商量的，去參堂吧。』禪師從此潛心在無念禪師座下。一天，無念禪師叫道：『阇黎（梵語，意為「親教師」）！』禪師應諾。無念禪師問：『在哪裡？』禪師在言語下領悟了禪旨，於是說：『和尚（對僧人的尊稱）真是大慈大悲，是真人天師啊！』無念禪師圓寂后，禪師在嘉靖三十七年（1558年），將法脈傳付給鐵牛遠公，自己隱居在終南山。
大鑒禪宗下第二十七世
荊
【English Translation】 English version: In the Zhengtong Yichou year (1445), the Sangluosi (Buddhist Registry) recommended this Chan master to fill the vacant position of abbot at Jingci Temple. In the Dingmao year (1447), the imperial court bestowed the 'Great Treasury Sutra', and the master went to the capital to express his gratitude, residing at the Amitabha Temple. He showed a slight illness and said to those around him, 'My karmic connection ends here.' Then he bathed, changed his clothes, and passed away peacefully while sitting upright. He lived to be seventy-six years old, with sixty years as a monk. His stupa was built at the ancestral tomb of Ouhua.
The 25th Generation under Dajian
Dharma Successor of Chan Master Eryang Qin
Chan Master Wunian Zhiyou of Shouzhou
He was a native of Hanzhou in Shu (Sichuan). He set out from his hometown to the south, traveled to Siming Mountain, ascended Tianmu Mountain, and later visited Chan Master Eryang. Chan Master Eryang asked, 'Where have you been traveling?' The master replied, 'The South.' Chan Master Eryang asked, 'How is the Buddhadharma there?' The master replied, 'The mountains and rivers are no different.' Chan Master Eryang asked, 'How does my hand resemble the Buddha's hand?' The master remained silent for a long time. Chan Master Eryang said, 'Don't say there is no difference.' Later, he saw the opportunity of Xinghua Chan Master striking the director of the monastery, and he suddenly had a great enlightenment, composing a verse: 'Xinghua strikes the director, disaster strikes on flat ground. Last night, the clouds of Nanshan flew towards the peaks of Beishan.' Chan Master Eryang was pleased to see this and said, 'It was not in vain that you came here.' In the early years of Jiajing (1522), he propagated the Dharma in Shouzhou for thirteen years, and eventually passed away there.
The 26th Generation under Dajian
Dharma Successor of Chan Master Wunian You
Chan Master HuaiBao of Jingshan
He was a native of Zhugong. He traveled to Shouzhou and visited Chan Master Wunian. Chan Master Wunian asked, 'You travel from county to prefecture, what exactly are you doing it for?' The master replied, 'For the great matter of life and death, I beg you, Master, to save me.' Chan Master Wunian asked, 'Are you a native of Jingzhou?' The master replied, 'Yes.' Chan Master Wunian asked, 'Where are you at this very moment?' As the master was about to answer, Chan Master Wunian said, 'If it's just like that, it's still a little better, but the Buddhadharma is not for discussion, go to the meditation hall.' From then on, the master devoted himself to the seat of Chan Master Wunian. One day, Chan Master Wunian called out, 'Ajari (Sanskrit term for 'teacher')!' The master responded. Chan Master Wunian asked, 'Where are you?' The master understood the meaning in the words, and then said, 'The Master is truly compassionate, a true heavenly teacher!' After Chan Master Wunian passed away, in the thirty-seventh year of Jiajing (1558), the master passed the Dharma to Gong Yuanniu, and he himself went into seclusion in Zhongnan Mountain.
The 27th Generation under Dajian
Jing
山寶禪師法嗣
秦嶺鐵牛德遠禪師
自印心於荊山。后庵居秦嶺。一日身披紅布褲頂笠。揮鋤地中。朝陽來參見曰。者漢好似一頭軍。師曰。看箭。陽作躲箭勢師近前攜手行。至一庵乃曰。我乃徑山之裔。在此待人數十年矣。汝今既來。當爲我求人中興祖道。留住三月。付偈曰。就身能打劫。劈筈善奪窩。三玄從此出。三要不為多。探竿影草主賓分。獅子迷蹤奈我何。
大鑒下第二十八世
鐵牛遠禪師法嗣
敘州府朝陽月明聯池禪師
郡之范氏子。系范郡司馬之後也。幼居林下。一日有僧過訪。不遇因題。聯於壁曰。阿彌陀佛間也。念忙也。唸唸得佛也。無念也。無無也。無扭落鼻孔。最上乘禪。朝亦參。暮亦參。參到禪亦寂。參亦寂。寂亦寂。劈開面門。師見之。忽然厭世。便祝髮就之。彼僧已先去矣。遂杖笠南遊。苦辛萬狀。單以是聯為提撕話。久之。洛伽道逢一僧偉儀殊相。師在前失腳唸佛一聲。僧曰。此敲門瓦子著他何用。師遂問。拋卻後如何。僧曰。葉落歸根來時無口。師始豁然。復游少林會。無言語默深契。但師懷念佛祖道脈。擔荷非易。終不自肯。竟入關中過秦嶺。受鐵牛之囑。(語載鐵牛章)由峨眉返敘州。居郡之朱提山朝陽洞。二十年。聚云來參師。問曰。
【現代漢語翻譯】 現代漢語譯本
山寶禪師的法嗣
秦嶺鐵牛德遠禪師
自從在荊山印證心法后，便在秦嶺的庵中隱居。一日，他身穿紅色布褲，頭戴斗笠，在田中揮鋤。朝陽前來參拜，說：『這位漢子好像一頭軍牛。』禪師說：『看箭！』朝陽做出躲避箭矢的姿勢，禪師走上前去拉著他的手行走。到了一處庵，禪師說：『我乃徑山一脈的後裔，在此等待有緣人已經數十年了。你既然來了，應當為我尋求人才來中興祖師的道統。』朝陽禪師留住了三個月，德遠禪師付給他一首偈語說：『就身能打劫，劈筈善奪窩。三玄從此出，三要不為多。探竿影草主賓分，獅子迷蹤奈我何。』
大鑒慧能（638-713）門下第二十八世
鐵牛遠禪師的法嗣
敘州府朝陽月明聯池禪師
是敘州府范氏之子，是范郡司馬的後代。年幼時居住在山林下。一日，有僧人來訪，沒有遇到，便在墻壁上題寫了一副對聯說：『阿彌陀佛間也，念忙也，唸唸得佛也。無念也，無無也，無扭落鼻孔，最上乘禪。朝亦參，暮亦參，參到禪亦寂，參亦寂，寂亦寂，劈開面門。』禪師見到這副對聯，忽然厭倦世俗，便剃髮做了和尚。那位僧人已經先離開了。於是他拄著枴杖向南遊歷，歷盡艱辛，只是以這副對聯作為提撕的話頭。很久以後，在洛伽山道上遇到一位僧人，這位僧人儀表堂堂，相貌不凡。禪師在前失足，唸了一聲佛。僧人說：『這敲門的瓦片，留著有什麼用？』禪師於是問道：『拋棄之後又如何呢？』僧人說：『葉落歸根，來時無口。』禪師這才豁然開悟。又遊歷到少林寺，與無言語禪師心意相通，深深契合。但是禪師懷念佛祖的道脈，深感擔負重任不易，始終不肯輕易認可自己。最終進入關中，經過秦嶺，接受了鐵牛禪師的囑託（內容記載在鐵牛禪師的章節中）。從峨眉山返回敘州，居住在敘州府的朱提山朝陽洞，住了二十年。聚云前來參拜禪師，問道：
【English Translation】 English version
Successor of Chan Master Shanbao
Chan Master Deyuan, the Iron Ox of Qinling
After having his mind sealed at Mount Jing, he lived in seclusion in a hermitage in the Qinling Mountains. One day, he was wearing red cloth pants and a bamboo hat, hoeing in the field. Zhaoyang came to pay his respects and said, 'This fellow looks like a military ox.' The master said, 'Watch out for the arrow!' Zhaoyang made a gesture of dodging an arrow, and the master stepped forward, took his hand, and walked with him. Arriving at a hermitage, he said, 'I am a descendant of the Jingshan lineage and have been waiting here for someone for decades. Now that you have come, you should seek out people to revitalize the ancestral way for me.' He stayed for three months, and the master gave him a verse, saying, 'To rob on the spot, to skillfully seize the nest. The Three Mysteries emerge from this, the Three Essentials are not too many. Testing the water with a pole, distinguishing host and guest. The lion loses its tracks, what can you do to me?'
The 28th generation under Dajian Huineng (638-713)
Successor of Chan Master Tie Niu Yuan
Chan Master Lianchi Yueming of Zhaoyang in Xuzhou Prefecture
He was a son of the Fan family of Xuzhou Prefecture, a descendant of Fan, the Prefectural Military Commander. He lived in the mountains from a young age. One day, a monk came to visit but did not meet him, so he wrote a couplet on the wall, saying, 'Amitabha Buddha is in between, mindfulness is busy, every thought attains Buddhahood. No-thought is also no-no, without twisting off the nostrils, the supreme Chan. Morning practice, evening practice, practice until Chan is still, practice is still, stillness is still, split open the face.' The master saw this couplet and suddenly became weary of the world, so he shaved his head and became a monk. That monk had already left. So he traveled south with a staff and hat, enduring all kinds of hardships, using only this couplet as a topic for contemplation. After a long time, he met a monk with a dignified appearance on the road to Mount Luojia. The master stumbled and recited the Buddha's name. The monk said, 'This tile for knocking on the door, what use is it to keep it?' The master then asked, 'What about after discarding it?' The monk said, 'Leaves fall to the root, no mouth at the time of arrival.' The master then suddenly awakened. He also traveled to Shaolin Temple, where he deeply resonated with Chan Master Wuyanyu. However, the master cherished the Buddha's ancestral lineage and felt that bearing the heavy responsibility was not easy, and he was never willing to easily acknowledge himself. Finally, he entered Guanzhong, passed through the Qinling Mountains, and received the instructions of Chan Master Tie Niu (the content is recorded in the chapter on Chan Master Tie Niu). Returning from Mount Emei to Xuzhou, he lived in Chaoyang Cave on Mount Zhuti in Xuzhou Prefecture for twenty years. Juyun came to visit the master and asked:
如何是古佛心。云即拱手云。請師尊重。又問。不用音聲與色身。將何喚作本來人。云便出。令一僧參只者是。僧曰。只者是還參個甚麼。師曰。放汝三十棒。又應一座主請。至祭壇。指壇問曰。此是甚麼所在。主曰。北壇。師曰。久聞北壇原來在者里主罔措。崇禎十一年十二月二十四日。端坐而逝。師壽六十有六。全身塔于洞之傍。
大鑒下第二十九世
朝陽池禪師法嗣
忠州聚云吹萬廣真禪師
敘州宜賓人。姓李氏。其先三世為婆羅門。父無後。禱佛生焉。降神之日。大士八人臨其舍。一人指語父曰。此八寶應真出興於世。母即厭腥食素。三年離乳。至十五歲在牕下。與同學讀書。偶覽菊華嘆曰。此華今歲凋零。來春發生。嘗聞。生死事大。無常迅速。讀書寧免生死。竟絕學登少峨。參浩翁。久之返里。得大慧錄並獲正法眼藏。如臨舊物。朝暮參禮。如有所失。后遇一僧見訪問曰。如何是佛。師擬對曰。不是。再進曰。不是。師被者一劄塵念如灰。至午值僧磨刀。次急問。如何是佛。僧云。我今日磨剃刀。師于言下有省。次入朱提。參朝陽月明和尚。深蒙敲擊。即以白衣歸。為祖母說法。祖母逝后。服闋二年。方謀出家。先是有氅衣道者。謂里人曰。此處不久。當有至人出世。師果於萬
【現代漢語翻譯】 現代漢語譯本 『如何是古佛心？』（如何是古佛的心？）云即拱手云：『請師尊重。』又問：『不用音聲與色身，將何喚作本來人？』（不用聲音和形象，用什麼來稱呼本來的面目？）云便出，令一僧參只者是。（云就走出來，讓一個僧人蔘悟『只者是』。）僧曰：『只者是還參個甚麼？』（僧人說：『既然是『只者是』，還參悟什麼呢？』）師曰：『放汝三十棒。』（禪師說：『打你三十棒。』）又應一座主請，至祭壇。指壇問曰：『此是甚麼所在？』（又應一位座主的邀請，來到祭壇。指著祭壇問道：『這是什麼地方？』）主曰：『北壇。』（座主說：『北壇。』）師曰：『久聞北壇原來在者里。』（禪師說：『早就聽說北壇，原來在這裡。』）主罔措。（座主不知所措。）崇禎十一年（1638年）十二月二十四日，端坐而逝。師壽六十有六。全身塔于洞之傍。
大鑒下第二十九世
朝陽池禪師法嗣
忠州聚云吹萬廣真禪師
敘州宜賓人，姓李氏。其先三世為婆羅門（印度教祭司）。父無後，禱佛生焉。降神之日，大士八人臨其舍。一人指語父曰：『此八寶應真出興於世。』母即厭腥食素，三年離乳。至十五歲在牕下，與同學讀書。偶覽菊華嘆曰：『此華今歲凋零，來春發生。嘗聞。生死事大，無常迅速。讀書寧免生死。』竟絕學登少峨，參浩翁。久之返里，得大慧錄並獲正法眼藏，如臨舊物。朝暮參禮，如有所失。后遇一僧見訪問曰：『如何是佛？』（什麼是佛？）師擬對曰：『不是。』再進曰：『不是。』師被者一劄塵念如灰。至午值僧磨刀，次急問：『如何是佛？』（什麼是佛？）僧云：『我今日磨剃刀。』師于言下有省。次入朱提，參朝陽月明和尚，深蒙敲擊。即以白衣歸，為祖母說法。祖母逝后，服闋二年，方謀出家。先是有氅衣道者，謂里人曰：『此處不久，當有至人出世。』師果於萬
【English Translation】 English version 『What is the mind of the ancient Buddha?』 Thereupon, Yun folded his hands and said, 『Please, Master, show respect.』 He then asked, 『Without sound and form, what do you call the original person?』 Yun then came out and instructed a monk to contemplate 『this is it.』 The monk said, 『If 『this is it,』 then what is there to contemplate?』 The Master said, 『I give you thirty blows.』 He also accepted an invitation from a chief monk and went to the altar. Pointing to the altar, he asked, 『What is this place?』 The chief monk said, 『The North Altar.』 The Master said, 『I have long heard of the North Altar, and it turns out it is here.』 The chief monk was at a loss. On the twenty-fourth day of the twelfth month of the eleventh year of Chongzhen (1638), he passed away while sitting upright. The Master was sixty-six years old. His whole body was enshrined in a pagoda beside the cave.
Twenty-ninth generation from Dajian
Successor of Chan Master Chaoyang Chi
Chan Master Chuiwan Guangzhen of Juyun, Zhongzhou
He was a native of Yibin, Xuzhou, with the surname Li. His ancestors for three generations were Brahmins (Hindu priests). His father had no heir, so he prayed to Buddha and he was born. On the day of his birth, eight great beings came to his house. One of them pointed and said to his father, 『This is an incarnation of the Eight Treasures Arhat who will arise in the world.』 His mother then abstained from meat and ate vegetarian food, and weaned him after three years. At the age of fifteen, he was under the window, reading with his classmates. He happened to see chrysanthemums and sighed, 『These flowers wither this year and will bloom next spring. I have heard that the matter of life and death is great, and impermanence is swift. Can reading avoid life and death?』 He then abandoned his studies and ascended Mount Shao, where he consulted with Hao Weng. After a long time, he returned home and obtained the Records of Dahui and the Eye Treasury of the True Dharma, as if encountering old objects. He paid homage morning and evening, as if he had lost something. Later, he met a monk who asked him, 『What is Buddha?』 The Master intended to answer, 『It is not.』 He further said, 『It is not.』 The Master was struck by this, and his worldly thoughts turned to ashes. At noon, he saw a monk sharpening a knife, and he urgently asked, 『What is Buddha?』 The monk said, 『I am sharpening a razor today.』 The Master had an awakening upon hearing these words. He then entered Zhuti and consulted with Abbot Yueming of Chaoyang, and received profound instruction. He then returned home in plain clothes and preached the Dharma to his grandmother. After his grandmother passed away, he waited two years after mourning before planning to become a monk. Previously, there was a Taoist with a cloak who said to the villagers, 『This place will soon have a great person born.』 The Master indeed at Wan
歷四十一年癸丑秋。逾城入山。禮月明和尚受具。一日明謂曰。汝猶有一句未會。師即問。是那一句。曰不用音聲色身。默然良久。與我現出真空來。師拂袖便出。乃自惟曰。此事不可草草。是中必有玄要。遂辭之別山。汲水伐薪。自炊自力。經行危坐。脅不至席。苦蔘三載。復入朱提。親近月明和尚。師才拜起。便問曰。畢竟如何現出。明引師手。掩其口。豁然大悟。乃曰。縱然奇特終是尋常。明遂出臨濟正宗源流付之。后閱華嚴。至入法界品。毗目仙人。執善財手。一須臾間。歷過佛剎。微塵數世界。參見微塵諸佛。法法不昧。至事事無礙法界。始解圓悟。示張無盡用處。從此五宗誵訛。悉皆妙契。初住郡之翠屏。得法者四人。俱先化去。乃杖䇿入吳。涉海過閩踵。粵至萬曆戊午。開法瀟湘之湖東。還蜀。住忠州之聚云巴臺。夔州之寶峰興龍 上堂。劈面迎風。掌當胸輥肚拳。具眼衲僧曏者里用得猶是三五。一輪在在光輝。火樹銀花。時時燦爛若也。半明半暗。未夢見在呵呵。不是法門無面目。只怕蜈蚣太多足咦。
上堂。一不做。二不休。殺人須究親。下手捉賊。要識真領。頭平息了萬事丟。一顆明珠衣下收。焰山疊嶂從茲破。愛海波濤信不流。卓拄杖下座。
上堂。出衆者三十棒。不出眾者三十
【現代漢語翻譯】 現代漢語譯本： 在萬曆（1573年）之前的四十一年癸丑年秋天，我翻過城墻進入山中，向月明和尚（法號）行禮並受具足戒。一天，月明和尚對我說：『你還有一句話沒有領會。』我立即問：『是哪一句？』月明和尚說：『不用音聲色身。』我沉默了很久。月明和尚說：『給我展現出真空來。』我拂袖便走，心想：『此事不可草率，其中必有玄妙。』於是我告別山中，自己汲水砍柴，自炊自食，經行危坐，脅不挨席，苦蔘三年。 之後我再次前往朱提，親近月明和尚。我剛拜起，月明和尚便問：『到底如何展現出來？』月明和尚拉過我的手，摀住我的口，我豁然大悟，說道：『縱然奇特，終究是尋常。』月明和尚於是將臨濟正宗的源流付託給我。後來我閱讀《華嚴經》，讀到入法界品時，毗目仙人（人名）執善財（人名）的手，在一須臾間，歷過佛剎微塵數世界，參見微塵諸佛，法法不昧，直至事事無礙法界，我才理解圓悟，展現張無盡的用處。從此五宗的訛誤，全部妙契。 我最初住在郡中的翠屏，得法者四人，都先我而去世。於是我拄著枴杖進入吳地，涉海過閩地，到達廣東。在萬曆戊午年（1598年），在瀟湘的湖東開法。之後返回四川，住在忠州的聚云巴臺、夔州的寶峰興龍。 上堂說法：劈面迎風，掌當胸，輥肚拳。有眼力的衲僧在這裡用得，也只是三五。一輪明月，處處光輝，火樹銀花，時時燦爛。如果半明半暗，還沒夢見。呵呵，不是法門沒有面目，只怕蜈蚣太多腳。咦！ 上堂說法：一不做，二不休，殺人須究親，下手捉賊，要識真領頭。平息了萬事丟，一顆明珠衣下收。焰山疊嶂從此破，愛海波濤信不流。卓拄杖下座。 上堂說法：出衆者三十棒，不出眾者三十棒。
【English Translation】 English version: In the autumn of the Gui Chou year, forty-one years before Wanli (1573), I crossed the city wall and entered the mountains, paying respects to the monk Yueming (Dharma name) and receiving the complete precepts. One day, the monk Yueming said to me, 'You still have one sentence that you have not understood.' I immediately asked, 'Which sentence is it?' The monk Yueming said, 'Do not use sound, form, or body.' I was silent for a long time. The monk Yueming said, 'Show me the true emptiness.' I flicked my sleeves and left, thinking to myself, 'This matter cannot be taken lightly; there must be profound secrets within it.' So I bid farewell to the mountains, drawing water and chopping wood myself, cooking my own meals, practicing walking meditation and sitting upright, never lying down, and diligently practicing for three years. After that, I went to Zhuti again to be close to the monk Yueming. As soon as I bowed, the monk Yueming asked, 'How exactly do you show it?' The monk Yueming took my hand and covered my mouth, and I suddenly realized the truth, saying, 'Even if it is extraordinary, it is still ordinary.' The monk Yueming then entrusted me with the lineage of the Linji (Rinzai) orthodox school. Later, I read the Avatamsaka Sutra (Flower Garland Sutra), and when I read the chapter on entering the Dharma realm, the immortal Vimalaksha (name of an immortal) held the hand of Sudhana (name of a youth), and in an instant, they passed through as many Buddha lands as there are dust particles in the world, seeing as many Buddhas as there are dust particles, with each Dharma being clear and distinct, until the realm of unobstructed Dharma in all things. Only then did I understand the perfect enlightenment and reveal the use of Zhang Wujin. From then on, all the errors of the five schools were wonderfully reconciled. I initially lived in Cuiping in the prefecture, and the four who attained the Dharma all passed away before me. So I entered the Wu region with a staff, crossed the sea to the Min region, and arrived in Guangdong. In the Wu Wu year of Wanli (1598), I opened the Dharma in Hudong, Xiaoxiang. After that, I returned to Sichuan and lived in Juyun Batai in Zhongzhou and Baofeng Xinglong in Kuizhou. Ascending the hall to preach: Facing the wind head-on, palm to the chest, rolling the belly with the fist. A monk with discerning eyes can only use three or five here. A round of bright moon, shining everywhere, fire trees and silver flowers, shining brightly at all times. If it is half bright and half dark, you haven't even dreamed of it. Haha, it's not that the Dharma has no face, it's just that there are too many legs on the centipede. Hey! Ascending the hall to preach: If you don't do it, don't do it at all. If you kill someone, you must investigate the relatives. If you catch a thief, you must know the true leader. If you calm down, everything is lost, and a bright pearl is collected under your clothes. The flaming mountains and疊嶂 are broken from now on, and the waves of the sea of love will not flow. Strike the staff and descend from the seat. Ascending the hall to preach: Thirty blows for those who stand out, thirty blows for those who do not stand out.
棒。出衆不出眾三十棒。有僧出衆問話不契。乃曰。直下三玄已露。何曾三要無施。落花流水空去。殿前古柏當機。
營盆上堂。颯颯悽風繞樹寒。夜深林里靄雲煙。錢飛粉蝶千家紙。露濕綺羅萬淚衫。獨有長空輝月面。鬥牛銀漢玉闌干。
小參。高聲喚云。看箭。遂以拂子向東指云。者一箭射透十方世界一切眾生性靈。只令山頭翻巨浪海。底熱烽煙枯木口。喃喃髑髏淚潸潸。又以拂向西指云。者一箭射斷十方世界一切眾生命根。只令撒手墮懸嚴。吐舌如扁擔。打碎頻伽瓶。扯斷紅絲線。又以拂向上指云。者一箭射開十方世界一切眾生慧眼。只令頂門光。亞豎驀直走。金蛇百千。手臂百千。執萬億毫端。萬億華。此是涅槃經上三點。老僧今日用作三箭卻也。當箭即<
問如何是父母未生前面目。師曰。黑漆桶。
問僧僧是自己又歸個甚麼。僧雲和尚也。須歸方丈。師云。用歸作么。僧趨前而立。師云。好個臨終西方境。僧云。用臨終作么。師曰。我是死了不曾埋底。僧曰。若
【現代漢語翻譯】 現代漢語譯本： 『棒。出衆不出眾三十棒。』意思是說，無論你是否出衆，先打三十棒。有僧人出來提問，但所問不合禪機，於是說：『直接了當地說，三玄之理已經顯露，何曾有三要之法沒有施展？』（三玄和三要都是禪宗的重要概念）落花隨流水空自流逝，殿前的古柏樹正當機宜。
營盆上堂。颯颯的秋風繞著樹木，讓人感到寒冷，夜深了，樹林里瀰漫著雲霧煙靄。焚燒紙錢，如同粉蝶飛舞，千家萬戶都在做；露水沾濕了華麗的絲綢，像是無數的淚衫。只有廣闊的天空輝映著明亮的月亮，斗宿和牛宿之間的銀河，像玉石雕琢的欄桿一樣。
小參。高聲喊道：『看箭！』於是用拂塵向東指著說：『這一箭射透了十方世界一切眾生的性靈。』只使得山頭翻起巨大的海浪，海底燃起烽煙，枯木發出聲音，骷髏喃喃自語，淚流不止。又用拂塵向西指著說：『這一箭射斷了十方世界一切眾生的命根。』只使得人撒手墮入懸崖，吐出的舌頭像扁擔一樣，打碎了頻伽鳥的寶瓶，扯斷了牽引姻緣的紅絲線。又用拂塵向上指著說：『這一箭射開了十方世界一切眾生的慧眼。』只使得頭頂放出光明，向上豎立，逕直行走，金蛇成百上千，手臂成百上千，拿著萬億的毫端，萬億的鮮花。這就是《涅槃經》上的三點，老僧我今天用作三箭。』當箭就是<
問：『如何是父母未生前的本來面目？』師父說：『黑漆桶。』
有僧人問：『僧人是自己，又要歸於什麼呢？』僧人說：『和尚您也需要回到方丈。』師父說：『要回去做什麼呢？』僧人向前走近站立。師父說：『好一個臨終往生西方的境界。』僧人說：『要臨終做什麼呢？』師父說：『我是死了還沒有埋葬的。』僧人說：『如果……』
【English Translation】 English version: 『Stick. Thirty blows whether outstanding or not.』 This means, regardless of whether you are outstanding or not, first receive thirty blows. A monk came forward to ask a question, but the question did not align with the Zen principle, so it was said: 『Directly speaking, the three mysteries have already been revealed, how could the three essentials not have been applied?』 (The three mysteries and three essentials are important concepts in Zen Buddhism.) Falling flowers drift away with the flowing water in vain, the ancient cypress tree in front of the hall is right on the occasion.
Entering the hall at Yingpen. The rustling and chilling wind surrounds the trees, making one feel cold. Deep in the night, the forest is filled with clouds and mist. Burning paper money is like butterflies fluttering, done by thousands of households; dew wets the gorgeous silk, like countless tear-soaked garments. Only the vast sky reflects the bright moon, the Milky Way between the constellations of Dou and Niu is like a jade-carved railing.
Small assembly. Shouting loudly: 『Look at the arrow!』 Then, pointing eastward with the whisk, he said: 『This arrow pierces through the nature and spirit of all sentient beings in the ten directions.』 It only causes huge waves to rise on the mountain tops, beacon fires to ignite at the bottom of the sea, dry trees to make sounds, and skulls to murmur and shed tears. Then, pointing westward with the whisk, he said: 『This arrow severs the life roots of all sentient beings in the ten directions.』 It only causes people to let go and fall into the abyss, their tongues sticking out like carrying poles, smashing the precious vase of the Kalaviṅka bird, and breaking the red thread that binds marriages. Then, pointing upward with the whisk, he said: 『This arrow opens the wisdom eyes of all sentient beings in the ten directions.』 It only causes light to emanate from the crown of the head, rising upwards, walking straight ahead, with hundreds and thousands of golden snakes, hundreds and thousands of arms, holding trillions of brush tips and trillions of flowers. These are the three dots in the Nirvana Sutra, which this old monk uses as three arrows today.』 The arrow is <
Asked: 『What is the original face before one's parents were born?』 The master said: 『Black lacquer bucket.』
A monk asked: 『The monk is oneself, so to what does one return?』 The monk said: 『Venerable, you also need to return to your abbot's room.』 The master said: 『What is the use of returning?』 The monk stepped forward and stood still. The master said: 『What a fine realm of being reborn in the West at the moment of death.』 The monk said: 『What is the use of the moment of death?』 The master said: 『I am one who has died but has not been buried.』 The monk said: 『If...』
活來西方則無也。師曰。如佛度一切。僧曰。既是死了不曾埋底。又如何答得話。師曰。唐以劉瓚為秦王傅。
僧問。一句當軒八萬門永絕生死。如何是絕生死句。師曰。毗盧頂上行。
師寓金陵觀音庵。朝宗禪師來參。師問曰。甚處來。宗曰。天童。師曰。天童近日何如。宗曰。大家在者里。師曰。不要脫空。宗曰。和尚何不往天童去。師便喝。宗曰。落在甚麼處。師便打。
師出世三十年。雖嚴冷孤峻。而又柔易雍和。室中驗人。不擅許可。故其椎拂之下。所得之士。類皆銅頭鐵額。能世其家者。生平所記語錄之外。訓世群集。總計三十種。近百卷。流佈宇內。偶示疾。山神夜哭。樹木摧折。病中歌唱自娛。三月前謂侍僧曰。我臨終須大喝而去。崇禎十二年己卯七月三十。索筆書偈曰。朝打三千。暮打八百。要會聚云眉毛出血。投筆危坐。至午果大喝一聲而逝。師壽五十有八。臘三十。阇維煙至松。冪結為五彩。荷香遍地起骨。得黃金鎖子三莖。齒化為紫色。五色舍利三百餘顆。入土者無數。平都地藏院。迎十二顆建塔。余皆塔于本寺三目山之陽。
大鑒下第三十世
聚云真禪師法嗣
忠州治平慶忠鐵壁慧機禪師
營山羅氏子。家世以一經傳多科甲。師生而貌偉。氣
【現代漢語翻譯】 現代漢語譯本 僧人問：『如果往生西方極樂世界，是否就什麼都沒有了？』 師父說：『如同佛陀度化一切眾生。』 僧人問：『既然是死了沒有埋葬的，又如何回答問題呢？』 師父說：『唐朝（618-907）時，劉瓚曾擔任秦王的老師。』
僧人問：『一句直截了當的話，能讓八萬法門永遠斷絕生死輪迴，什麼是斷絕生死的句子？』 師父說：『在毗盧佛（Vairocana，宇宙之光）的頭頂上行走。』
師父住在金陵（今南京）觀音庵。朝宗禪師前來參拜。師父問：『從哪裡來？』 朝宗說：『天童寺。』 師父問：『天童寺最近怎麼樣？』 朝宗說：『大家都在那裡。』 師父說：『不要說空話。』 朝宗說：『和尚為什麼不去天童寺？』 師父便喝斥。朝宗說：『落在什麼地方了？』 師父便打他。
師父住持道場三十年，雖然嚴厲冷峻，但又溫和容易親近。在禪房裡考驗人，不輕易認可。所以被他用椎拂教導的人，大多都是意志堅定、能繼承他的衣缽的人。他一生所記錄的語錄之外，訓誡世人的文集，總共有三十種，近百卷，流傳於天下。 偶爾生病，山神在夜裡哭泣，樹木摧折。生病期間還唱歌自娛。崇禎十二年（1639）七月三十日，告訴侍者說：『我臨終時要大喝一聲而去。』 於是拿起筆寫下偈語：『早上打三千，晚上打八百，要領會聚云的眉毛都出血。』 寫完後放下筆，端坐，到中午果然大喝一聲而逝。師父享年五十八歲，僧臘三十年。荼毗后，煙飄到松樹上，凝結成五彩祥雲，荷花的香味瀰漫大地，撿拾骨灰，得到黃金鎖子三莖，牙齒化為紫色，五色舍利三百多顆，入土的無數。平都地藏院迎請了十二顆舍利建塔，其餘的都建塔在本寺三目山的南面。
大鑒慧能（Dajian Huineng，禪宗六祖）門下第三十世
聚云真禪師（Juyun Zhen Chanshi）的法嗣
忠州治平慶忠鐵壁慧機禪師（Zhongzhou Zhiping Qingzhong Tiebi Huiji Chanshi）
是營山羅氏的兒子，家族世代以精通儒家經典而多次有人考中科舉。禪師出生時相貌偉岸，氣宇軒昂。
【English Translation】 English version A monk asked: 'If one is reborn in the Western Pure Land, will there be nothing left?' The Master said: 'Like the Buddha liberating all beings.' The monk asked: 'Since it is a death without burial, how can you answer the question?' The Master said: 'During the Tang Dynasty (618-907), Liu Zan served as the tutor of the Prince of Qin.'
A monk asked: 'A direct statement that can forever sever the cycle of birth and death through eighty thousand Dharma gates—what is the phrase that severs birth and death?' The Master said: 'Walking on the head of Vairocana (the cosmic Buddha of light).'
The Master resided at Guanyin (Avalokiteśvara) Monastery in Jinling (present-day Nanjing). Chan Master Chaozong came to visit. The Master asked: 'Where do you come from?' Chaozong said: 'Tiantong Monastery.' The Master asked: 'How is Tiantong Monastery these days?' Chaozong said: 'Everyone is there.' The Master said: 'Don't speak empty words.' Chaozong said: 'Why doesn't the Master go to Tiantong Monastery?' The Master then shouted. Chaozong said: 'Where did it fall?' The Master then struck him.
The Master presided over the monastery for thirty years. Although he was stern and aloof, he was also gentle and approachable. He tested people in his room, not easily giving approval. Therefore, those who were instructed by his staff and whisk were mostly people of strong will who could inherit his teachings. Besides the recorded sayings of his life, the collections of his instructions to the world totaled thirty kinds, nearly a hundred volumes, circulating throughout the land. Occasionally, he fell ill, and the mountain gods wept at night, and trees were broken. During his illness, he sang to amuse himself. On the thirtieth day of the seventh month of the twelfth year of Chongzhen (1639), he told his attendant: 'When I am about to die, I must shout loudly and depart.' Then he picked up a pen and wrote a verse: 'In the morning, strike three thousand; in the evening, strike eight hundred; to understand Juyun (Gathering Clouds), eyebrows bleed.' After writing, he put down the pen, sat upright, and at noon, he indeed shouted loudly and passed away. The Master lived to be fifty-eight years old, with thirty years as a monk. After cremation, the smoke drifted to the pine trees, condensing into five-colored auspicious clouds, and the fragrance of lotus flowers filled the earth. Collecting the ashes, three golden lockets were obtained, the teeth turned purple, and more than three hundred five-colored śarīra (relics) were found, with countless others buried in the earth. Pingdu Dizang (Ksitigarbha) Monastery welcomed twelve śarīra to build a pagoda, and the rest were built into pagodas on the south side of Three-Eyed Mountain in this temple.
The thirtieth generation under Dajian Huineng (the Sixth Patriarch of Zen)
The Dharma successor of Chan Master Juyun Zhen
Chan Master Huiji Tiebi Qingzhong of Zhiping Qingzhong in Zhongzhou
He was the son of the Luo family of Yingshan, whose family had produced many successful candidates in the imperial examinations for generations due to their mastery of Confucian classics. The Chan Master was born with a majestic appearance and extraordinary spirit.
骨不凡。八歲父見背即隨母持齋。是夕見黃龍。長數十丈。凌霄騰于師頂。師指謂兄。兄曰龍也。有精唐舉術者。見師相而異之。視師指掌中。有龍鳳蓮華麟魚鳥獸文。稱許不置。師方就童塾業。鉛塹日記數百行。漸能工羔雁。且膾炙人口。里中名俊。咸稱之曰。此羅氏龍文也。時有元白道者。隱邑之大蓬山。師往來。叩問雅意。玄學道者。石扃巖戶。辟榖半載。師慕之。母兄為師親迎。師辭之。兄曰。汝清姿映玉摛藻過人。淡墨紅綾木天。一鳳奈何作出塵想。從黃冠游耶。師曰。人各有志。從所愿耳。遂于天啟。壬戌二月十九。潛遁圖入山計行。次大竹築室。松間掩關。危坐無晝夜。日食米二握。沸湯淡飲。五味俱斷。關中三載。心形益暢。目中屢矚。異相種種。疑情頓起。欲扣元白。以釋其惑。出關訪之而白。去終南路多阻。師方剃髮。束包行腳。竟抵終南。參聚云。云曰。奚往。師白。以終南尋道者事。云笑曰。子真昧於尋師者。師見云豐儀迥異。神光陸離。愿居弟子之列。云曰。若向來事道固善矣。猶落傍蹊。子欲予言。夏后可也。夏滿欲求開示。妒者恐師暗承衣缽。每以計隔之。忽云出方丈。師跪乞。云大笑而去。師自泣曰。遇至人而不得一授。遂欲捐軀赴水。僧有諭以從講肆者。師至聽畢。復參聚云。未
【現代漢語翻譯】 骨不凡。八歲時父親去世，便跟隨母親吃齋唸佛。當晚見到一條黃龍，身長數十丈，在空中飛騰于師父頭頂。師父指著龍對哥哥說。哥哥說這是龍啊。有精通唐舉相術的人，看到師父的相貌感到驚異，觀察師父的指掌，發現其中有龍鳳、蓮花、麒麟、魚鳥等紋路，連連稱讚。師父當時還在私塾讀書，每天用鉛筆記錄數百行文字，逐漸擅長寫文章，而且文章膾炙人口。鄉里的名士都稱讚他說：『這是羅家的龍文啊。』當時有個名叫元白的道士，隱居在縣裡的大蓬山。師父前去拜訪，請教深奧的道理。元白道士隱居在石洞巖屋中，已經辟榖半年。師父很羨慕他。母親和哥哥要為師父迎娶妻子，師父拒絕了。哥哥說：『你清秀的姿容，出衆的文采，即使是淡墨紅綾也能寫出錦繡文章，為何要產生出世的想法，去當道士呢？』師父說：『人各有志，聽從自己的意願罷了。』於是在天啟壬戌年（1622年）二月十九日，偷偷地計劃入山修行，在大竹建造房屋，在松樹間關閉房門，端坐著不分晝夜，每天只吃兩把米，喝些淡的開水，斷絕一切味道。在關中三年，心神形體更加舒暢，眼中屢次看到各種奇異的景象，心中產生疑惑，想要請教元白，來解除自己的疑惑。出關去拜訪元白，但元白已經去了終南山，路途遙遠多有阻礙。師父於是剃髮，收拾行囊開始雲遊，最終到達終南山，參拜聚云。聚云問：『你要去哪裡？』師父回答說：『因為終南山有修道之人。』聚云笑著說：『你真是迷惑于尋找老師的人啊。』師父見聚云風度儀表與衆不同，神光煥發，希望成為他的弟子。聚云說：『如果向來是修道之人固然很好，但還是落入了旁門左道。你想要我傳授真言，夏后可以。』夏滿想要請求開示，嫉妒的人恐怕師父暗中繼承衣缽，總是用計謀來阻隔。忽然聚云走出方丈，師父跪下懇求，聚云大笑著離開了。師父獨自哭泣說：『遇到了得道之人卻不能得到傳授。』於是想要投水自盡，有僧人勸他去聽經講學。師父聽完后，再次參拜聚云，沒有得到迴應。
【English Translation】 Gu Bu Fan (Gu Bu Fan, a person's name) lost his father at the age of eight and followed his mother in observing a vegetarian diet. That night, he saw a yellow dragon, several tens of zhang (zhang, a unit of length) long, soaring above his head. The master pointed at the dragon and said to his elder brother. The elder brother said, 'It's a dragon.' There was a person skilled in the art of physiognomy of Tang Ju (Tang Ju, a person's name), who was amazed by the master's appearance. He examined the master's palms and found patterns of dragons, phoenixes, lotuses, unicorns, fish, and birds, and praised him repeatedly. The master was then studying in a private school, recording hundreds of lines of text daily with a lead stylus, gradually becoming skilled in writing essays, and his essays were well-received. The famous scholars in the village all praised him, saying, 'This is the dragon writing of the Luo family.' At that time, there was a Taoist named Yuan Bai (Yuan Bai, a person's name), who lived in seclusion on the Great Peng Mountain in the county. The master went back and forth, inquiring about profound meanings. The Taoist Yuan Bai lived in a stone cave, practicing fasting for half a year. The master admired him. His mother and elder brother wanted to arrange a marriage for him, but the master refused. His elder brother said, 'Your elegant appearance and outstanding talent in writing surpass others. Even with plain ink and red silk, you can create magnificent works. Why do you have thoughts of leaving the world and becoming a Taoist?' The master said, 'Everyone has their own aspirations, and should follow their own desires.' So, in the nineteenth day of the second month of the Renxu year of the Tianqi era (February 19, 1622), he secretly planned to enter the mountains to practice, built a house in Dazhu (Dazhu, a place name), closed the door among the pine trees, and sat upright day and night, eating only two handfuls of rice a day, drinking plain boiled water, and abstaining from all flavors. For three years in Guanzhong (Guanzhong, a place name), his mind and body became more and more comfortable, and he repeatedly saw various strange phenomena in his eyes, which aroused doubts in his heart. He wanted to ask Yuan Bai to dispel his doubts. He went out of the pass to visit Yuan Bai, but Yuan Bai had gone to Zhongnan Mountain (Zhongnan Mountain, a mountain name), and the journey was long and full of obstacles. The master then shaved his head, packed his bags, and began to travel, eventually arriving at Zhongnan Mountain and visiting Juyun (Juyun, a person's name). Juyun asked, 'Where are you going?' The master replied, 'Because there are people practicing the Tao in Zhongnan Mountain.' Juyun laughed and said, 'You are truly confused about those who seek a teacher.' The master saw that Juyun's demeanor was extraordinary and his divine light was radiant, and he wished to become his disciple. Juyun said, 'If you have always been a practitioner of the Tao, that is good, but you are still falling into heterodox paths. If you want me to impart the true words, Xia Hou (Xia Hou, a person's name) can do it.' Xia Man (Xia Man, a person's name) wanted to ask for enlightenment, but those who were jealous were afraid that the master would secretly inherit the mantle, and always used tricks to block him. Suddenly, Juyun walked out of the abbot's room, and the master knelt down and begged, but Juyun laughed and left. The master cried alone, saying, 'I met an enlightened person but could not receive instruction.' So he wanted to commit suicide by throwing himself into the water, but a monk advised him to listen to lectures on scriptures. After listening, the master visited Juyun again, but received no response.
幾聞朝陽老人來酆陵。師侍云溯舟往見。隨眾參禮。因請益朝陽。陽曰。只者是。師曰。只者是還參甚麼。陽曰。放汝三十棒。參扣久之。未得開悟。轉增迷悶。從前之志。漸漸稍怠。欲辭雲南下。云曰。予有徑山之往。子可稍待。一日命入侍寮。乃問曰。不許夜行投明須到。你如何會。師才開口。云厲聲曰。者是甚麼所在。汝還如是見解速道速道。師彈指一下云曰。快參后侍。云往金陵。聞密雲悟禪師。唱道天童。師欲暫辭適浙。云曰。天童接人。固直截孤硬。但恐一去。便不遇老僧宗旨。負汝數年辛苦矣。於是奉侍還蜀。乃命師總院事。自疑此生。果與禪無緣乎。遂盡力院中。經七日。隨眾唸誦畢登塌。忽覺渾身骨碎。大笑不止。遂拈偈進呈。是夜普茶。次云以臨濟四喝出三。爆竹召眾曰。會么。師便喝。云曰不是。師又喝。云曰。是何等音聲。師復喝。云歸方丈。命師入問玄要宗旨。口呈一頌。云不之印。復力究三年。忽一日大徹。無論玄要宗旨。祖意教意。有庖丁解牛之勢入室。密啟云笑曰。汝會老僧意么。師曰。和尚大慈。為人徹底。自後開堂。師皆首眾焉。崇禎己卯。師繼席聚云。后遷酆都地藏涪州吟翁石砫三教長溪雲集。萬縣云來。梁山慶忠。忠州云巖。南濵寶聖。晚年罷寶聖席。將謀退隱。忠人士依
戀不忘。請主龍昌院。龍昌系唐白香山植柳處。先記云。柳茂寺興。柳衰寺敗。師至而柳。復新蓋今治平也。
開法上堂。方丈已出了。座已登了。香已拈了。還要觀甚麼第一義。且向第二頭著眼。豎拂子云。三世諸佛也不識。汝等還會么。汝等既未會。山僧喚作甚麼。若無山僧喚底。怎知汝等未會。若無汝等未會。怎知三世諸佛。不識三世諸佛。為汝等出世。山僧為三世諸佛出世。更有為山僧出世者么。速道速道。一僧出衆云。踏破梅梢月。休云火煉丹。師曰。撞木鐘。進云踏破了也。師曰。撞木鐘。僧歸眾。師曰。撞木鐘。又僧出。師曰。問話且止。須聽吾偈。聚云新木鐘。扣擊得玲瓏。千聖齊掩耳。雪火一爐紅。若是伶俐衲僧。自具一付快便手腳。才見宗師眼目定動。早已錯過了也。所以。下雨地必滑。天晴日光達。喝中主賓。棒下縱奪。敲骨取髓。痛下針錐。玄節要關。拈一放一。謹嚴高古。細密簡明。末後轉身。異類親切。只得葫蘆苕帚。四方八面一場打鬨。且道。如何是山僧。即今為人。處有意掩爐。還點雪無心。張弩更開弓。
上堂。一棒一條痕。久雨復還晴。一摑一掌血。悽風驚落葉。須彌頂上著錐子。海底波斯痛不徹。到此方知世界寬。珊瑚枝枝撐著月。
上堂。橫按拄杖云。
【現代漢語翻譯】 現代漢語譯本： （僧人）依戀不捨。請（他）主持龍昌院。（註：龍昌院）是唐朝白居易（字香山）種植柳樹的地方。先前有記載說：『柳樹茂盛則寺廟興旺，柳樹衰敗則寺廟衰敗。』（現在）大師到來而柳樹又重新煥發生機，大概就是（現在的）治平年間（1064-1067年）吧。
開法上堂。（方丈）已經出來了，座位已經登上了，香已經拈起來了，還要觀看什麼第一義諦？姑且在第二義諦上著眼。豎起拂塵說：『三世諸佛（過去、現在、未來的一切佛）也不認識（它），你們會嗎？』你們既然不會，山僧（我）把它叫做什麼？如果沒有山僧（我）的稱呼，怎麼知道你們不會？如果沒有你們不會，怎麼知道三世諸佛不認識（它）？三世諸佛爲了你們出世，山僧（我）爲了三世諸佛出世，還有爲了山僧（我）出世的人嗎？快說快說！一個僧人從人群中走出來說：『踏破梅花梢頭的月亮，不要說用火來煉丹。』師父說：『撞木鐘。』（僧人）進而言道：『已經踏破了。』師父說：『撞木鐘。』僧人回到人群中。師父說：『撞木鐘。』又一個僧人出來。師父說：『問話暫且停止，須聽我的偈語：聚集新的木鐘，敲擊得清脆響亮，千聖（眾多聖人）都摀住耳朵，雪和火在同一個爐子里紅彤彤的。』如果是聰明的衲僧（僧人），自然具備一副快捷的手腳，才看到宗師的眼色舉動，就已經錯過了。所以，下雨的地方必然濕滑，天晴的時候陽光普照。喝中有主賓，棒下有縱奪，敲骨取髓，痛下針錐，玄妙的關鍵，拈起一個放下一個，謹嚴高古，細密簡明，最後轉身，與異類親切。只能用葫蘆和苕帚，四面八方一場打鬨。且說，如何是山僧（我）現在為人處世的意圖？有意掩蓋火爐，還在白雪上點火，張開弓弩又拉開弓弦。
上堂。一棒一條痕，久雨過後又天晴。一摑一掌血，淒厲的風驚落樹葉。在須彌山頂上放錐子，海底的波斯人也痛得不徹底。到了這裡才知道世界寬廣，珊瑚樹的枝枝丫丫撐著月亮。
上堂。橫著拄杖說：
【English Translation】 English version: He was reluctant to leave. He was invited to preside over Longchang Monastery. Longchang was where Bai Juyi (styled Xiangshan) of the Tang Dynasty (618-907) planted willows. There was a previous record saying: 'When the willows flourish, the temple prospers; when the willows wither, the temple declines.' The master's arrival has rejuvenated the willows, probably during the Zhi Ping era (1064-1067).
During the Dharma talk, the abbot had already come out, the seat had already been ascended, and the incense had already been lit. What ultimate truth (first principle) is there still to observe? Let's focus on the secondary truth. He raised the whisk and said, 'Even the Buddhas of the three times (past, present, and future) do not recognize it. Do you understand?' Since you do not understand, what does this old monk (I) call it? If there were no name given by this old monk (I), how would you know that you do not understand? If there were no you who do not understand, how would we know that the Buddhas of the three times do not recognize it? The Buddhas of the three times appear in the world for your sake, and this old monk (I) appears in the world for the sake of the Buddhas of the three times. Is there anyone who appears in the world for the sake of this old monk (I)? Speak quickly!' A monk came out from the crowd and said, 'Trampling on the moon at the tip of the plum blossom, do not speak of refining elixir with fire.' The master said, 'Strike the wooden bell.' The monk further said, 'It has already been trampled.' The master said, 'Strike the wooden bell.' The monk returned to the crowd. The master said, 'Strike the wooden bell.' Another monk came out. The master said, 'Stop asking questions for now, listen to my verse: Gather new wooden bells, strike them to produce a clear and bright sound, all the sages (numerous saints) cover their ears, snow and fire are red in the same furnace.' If one is a clever monastic, one naturally possesses quick hands and feet. The moment one sees the master's eye movement, one has already missed it. Therefore, the ground is slippery when it rains, and the sunlight is bright when the sky is clear. Within the shout, there is host and guest; beneath the staff, there is seizing and releasing; extracting marrow from the bone, applying the needle with force; the key to the profound, picking up one and releasing one, strict and ancient, detailed and concise, finally turning around, being intimate with different kinds. One can only use gourds and brooms for a great commotion in all directions. Now, what is the intention of this old monk (I) in dealing with people? Intentionally covering the stove, still lighting a fire on the snow, drawing the bow and pulling the string further.
Giving a lecture: One strike leaves a mark, after a long rain, the sky clears again. One slap leaves a bloody palm print, a chilling wind startles falling leaves. Putting a awl on the top of Mount Sumeru (the central world-mountain in Buddhist cosmology), even the Persian at the bottom of the sea does not feel the pain thoroughly. Only then do you realize the world is wide, and the coral branches support the moon.
Giving a lecture: Holding the staff horizontally, he said:
慣弄靈蛇之勢。赫赫萬層。活捉生馬之威。昂昂千里。撒縵天網。打稱意魚。放破空矢。落衝霄鶴。點即不到。到即不點。正與么時。且問。是誰家風月。卓一卓曰。一個星子三隻腳。家家秤錘五個眼。僧競出問話。師下座。以拄杖一時打散。
舉眉首座立僧上堂。黃面瞿曇拈示。自是桃華貪結子。金色頭陀破顏。錯教人。恨五更風。一人傳虛百人傳實。直至於今郎當不少。今日不著。便與伊重打算。節候不相饒。錯過成疚患。成何等疚患。只為鐵老漢。口門太寬。除非汝等。一齊抬舉。眉山出來塞卻猶較些子。
上堂。貴買硃砂畫月打牛打車。不別憎檻欣籠。奈何磨磚作鏡。爭得鳧脛。天然不長。截鶴續之。則疾召大眾云。且道阿膩吒峰。今日有幾人作舞。
上堂。天可載地可覆。山可浪水可烈。日可冷月可熱。惟有佛法。不可說。設或可說也。是捫鐘捫籥。
上堂。年來不欲施慧智。豎個空拳也勞力。朝粥午飯信口餐。早眠晏起沒瞌睡。雲水諸方去。去來西來大意。誰相憶啟我毗尼。兩片皮開口。令人成笑具。
上堂。世界恁么闊。為甚鐘聲。披七條三三五五七七八八鳥。豈是鸞鹿焉為馬。白雪陽春為誰歌。無端畫地之乎也。喝一喝云。東桃西李柳花楊花。
文縣令請上堂
【現代漢語翻譯】 現代漢語譯本： 慣於玩弄靈蛇出洞的架勢，聲勢浩大，氣勢萬千。活捉生馬的威風，昂首闊步，縱橫千里。撒下瀰漫天空的大網，捕捉稱心如意的魚。放出劃破長空的箭矢，射落直衝雲霄的仙鶴。關鍵之處，點即不中，不點即中。正在這個時候，請問，這是誰家的家風？（禪師）用禪杖敲一下說：『一個星字三隻腳，家家秤錘五個眼。』眾僧爭先恐後地出來問話，禪師走下法座，用拄杖將他們一時打散。
眉首座站立著，僧人請他上堂說法。（他說）黃面瞿曇（釋迦牟尼佛的別稱）拈花示眾，自是桃花貪戀結果實。金色頭陀（指迦葉尊者）破顏微笑，錯誤地教人，怨恨五更的風。一人傳虛，百人傳實，直到如今，荒謬之處依然不少。今日不著手解決，便與你們重新打算。節候不等人，錯過就會成為遺憾。會成為何等的遺憾？只因爲鐵老漢（指某些固執的禪者）口風太鬆。除非你們，一齊抬舉，從眉山出來堵住他的嘴，或許還能好些。
上堂說法。高價買來硃砂畫月亮，打牛又打車。不分辨僧人是高興還是沮喪，奈何要磨磚作鏡。怎能得到野鴨的短腿變長呢？天生就不長，要截斷鶴腿來接續，這真是荒唐。於是召集大眾說：『且說阿膩吒峰（山峰名），今日有幾個人在跳舞？』
上堂說法。天可以承載，地可以覆蓋，山可以掀翻，水可以燒熱，太陽可以變冷，月亮可以變熱，只有佛法，不可言說。假設可以言說，也是摸鐘摸管，不得要領。
上堂說法。近年來不願施展智慧，豎起空拳也費力氣。早晨喝粥，中午吃飯，隨口吃喝，早睡晚起，沒有瞌睡。四處雲遊，西來大意是什麼？誰來懷念我，開啟我的毗尼（戒律）？兩片嘴唇一張開，就成了別人的笑柄。
上堂說法。世界如此寬廣，為什麼鐘聲響起？披著七條袈裟，三三五五，七七八八。鳥，怎能是鸞鳳？鹿，怎能當成馬？白雪陽春的歌曲為誰而歌唱？無端地在地上寫寫畫畫。喝一聲說：『東邊的桃樹，西邊的李樹，柳花，楊花。』
文縣令邀請上堂說法。
【English Translation】 English version: He is skilled at wielding the power of a nimble snake emerging from its hole, with a grand and imposing presence. He possesses the might to capture a live horse, striding proudly across vast distances. He casts a net that covers the sky, catching fish to his liking. He releases arrows that pierce the void, striking down cranes soaring through the heavens. He hits the point without aiming, and hits it even when not aiming. At this very moment, I ask, whose family tradition is this? He strikes once with his staff and says, 'A star with three legs, every household's steelyard weight has five eyes.' The monks rush forward to ask questions. The master descends from his seat and scatters them all with his staff.
Head Monk Mei stands and invites a monk to ascend the Dharma hall. (He says) The yellow-faced Gautama (another name for Shakyamuni Buddha) presents a flower, naturally the peach blossom is greedy for bearing fruit. The golden-colored ascetic Kashyapa (referring to Venerable Kashyapa) smiles, mistakenly teaching people to resent the five-watch wind. One person spreads a rumor, and a hundred people believe it to be true. Even now, there are still many absurdities. If we don't address it today, we'll have to reconsider. The seasons wait for no one; missing the opportunity will become a regret. What kind of regret will it become? It's only because the old iron man's (referring to some stubborn Chan practitioners) mouth is too loose. Unless you all lift him up together and come out of Meishan to shut his mouth, it might be better.
Ascending the Dharma hall. Expensively buying cinnabar to paint the moon, hitting the ox and hitting the cart. Not distinguishing whether the monks are happy or depressed, how can one grind a brick to make a mirror? How can one obtain a duck's legs to make them longer? Naturally, they are not long; to cut off a crane's legs to extend them is absurd. Then he summons the assembly and says, 'Tell me, how many people are dancing on Mount Anica (mountain name) today?'
Ascending the Dharma hall. Heaven can carry, earth can cover, mountains can be overturned, water can be boiled, the sun can be cold, the moon can be hot, only the Buddha-dharma cannot be spoken. If it could be spoken, it would be like touching a bell or playing a pipe without understanding the tune.
Ascending the Dharma hall. In recent years, I have not wanted to exert wisdom; even raising an empty fist is laborious. Morning porridge, noon meal, eating and drinking as one pleases, sleeping early and waking late, without drowsiness. Wandering in all directions, what is the great meaning of the Westward Journey? Who remembers me, opening my Vinaya (discipline)? Opening two lips becomes a laughingstock for others.
Ascending the Dharma hall. The world is so vast, why does the bell sound? Wearing the seven-striped robe, in threes and fives, sevens and eights. How can a bird be a phoenix? How can a deer be a horse? For whom does the song of White Snow in Spring sing? Pointlessly drawing on the ground. He shouts, 'East peach, west plum, willow flowers, poplar flowers.'
Magistrate Wen invites him to ascend the Dharma hall.
。擊禪床三下云。起去。拂一拂曰。伺候著。良久曰。隙晷偷光杖兔角。星芒射眼拂龜毛。不是山僧行。正令崑崙叫屈舜若逃。喝一喝曰。畫公打口鼓。喝退堂聲下座。
上堂。天一半。地一半。蘇州有。常州有。打破蔡州城。踢倒黃幡綽。不笑牛首伏羲。則罵孔明。諸葛惡惡。四時無春夏。一雨便秋冬。
上堂天之高也奚足高。地之厚也奚足厚。海之深也奚足深。空之大也奚足大。惟有拄杖子頭頭越格。卓一卓曰。今日郎向二施主有齋。
解夏上堂。今歲結眾一夏。大似三人證龜成鱉。且道。是何三人。莫是總府袁寶善么。莫是副戎王一喝么。莫是善士傅性一么。莫是月維二知事么。如明鏡當臺。瞞諸人一點不得。還見么。主山高案山低。左青龍右白虎。年年三百六。月月二十五。逆數順數。數到牛首山云巖寺大殿里。恰似佛幻三月前。鞔底鹿皮鼓。
上堂。迦文如來。未能鄭重口角。四十九年拋沙撒土。歷代祖師。未能鄭重口角。牽藤引蔓。公案不獨。千七百則之多。天下大和尚。未能鄭重口角。施伎倆使機關。恰似把火燒空。獼猿弄月。且道。即今人天座上。又作么生。良久曰。喜得老僧無口。
師六十歲。眾請升座。甲子三百六。看看今日足過此。更如何滿散。清齋粥前三三
【現代漢語翻譯】 現代漢語譯本： 敲擊禪床三下，說：『起去。』拂塵一拂，說：『伺候著。』良久說：『隙縫中的陽光偷偷溜走，時間飛逝如箭，拄杖的杖頭是兔子角，星光閃耀刺眼，拂塵是烏龜的毛。』不是我山僧的尋常行徑，而是正令，即使崑崙山也要叫屈，舜若（指須臾，極短的時間）也要逃遁。』喝一聲說：『畫上的官吏被打嘴巴，啞巴吃黃連，有苦說不出。』喝退堂聲，下座。
上堂說法：天一半，地一半，蘇州有，常州有。打破蔡州城（唐元和年間，公元817年），踢倒黃幡綽（唐朝將領）。不笑牛首山（南京一座山）的伏羲，就罵孔明（諸葛亮）。諸葛亮令人厭惡，一年四季沒有春夏，一下雨就進入秋冬。
上堂說法：天之高，又有什麼值得誇耀的呢？地之厚，又有什麼值得誇耀的呢？海之深，又有什麼值得誇耀的呢？空之大，又有什麼值得誇耀的呢？只有拄杖子（禪杖）的頭頭越過了一切格局。卓杖一下說：『今天有施主為二位施主設齋。』
解夏上堂說法：今年結眾共度一夏，很像三個人證明烏龜最終變成了鱉。那麼，是哪三個人呢？莫非是總府袁寶善嗎？莫非是副戎王一喝嗎？莫非是善士傅性一嗎？莫非是月維二知事嗎？就像明鏡當臺，一點也瞞不過諸位。還看見了嗎？主山高，案山低，左青龍，右白虎，一年年都是三百六十天，一月月都是二十五天。逆數順數，數到牛首山云巖寺大殿里，恰似佛幻三月前，蒙上鹿皮的鼓。
上堂說法：迦文如來（釋迦牟尼佛），未能鄭重其事地開口說法，四十九年只是拋沙撒土，沒有明確的教誨。歷代祖師，未能鄭重其事地開口說法，牽藤引蔓，公案不獨，有一千七百多則。天下的大和尚，未能鄭重其事地開口說法，施展伎倆，使用機關，恰似把火燒向天空，獼猴撈月。那麼，現在人天座上，又該如何呢？良久說：『可喜的是老僧沒有口。』
師父六十歲，眾人請他升座說法。甲子（六十甲子）三百六十，看看今天已經足足過完，此後又該如何圓滿呢？清齋粥前三三。
【English Translation】 English version: Striking the Zen meditation platform three times, he said, 'Get up and leave.' He flicked the duster and said, 'Be ready to serve.' After a long while, he said, 'Sunlight steals through the cracks, time flies like an arrow, the head of the staff is a rabbit's horn, the starlight shines piercingly, and the duster is made of tortoise hair.' This is not the ordinary behavior of this mountain monk, but the correct order, even Mount Kunlun must cry out in grievance, and Shunra (referring to a moment, an extremely short time) must flee.' He shouted, 'The official in the painting is slapped in the face, like a mute eating bitter herbs, unable to express the suffering.' He dismissed the assembly with a shout and descended from the seat.
Ascending the hall to preach: Half sky, half earth, Suzhou has it, Changzhou has it. Break through the city of Caizhou (Tang Dynasty, Yuanhe period, 817 AD), kick down Huang Fanchuo (Tang Dynasty general). If you don't laugh at Fuxi of Niushou Mountain (a mountain in Nanjing), then you scold Kongming (Zhuge Liang). Zhuge Liang is hateful, the four seasons have no spring or summer, and as soon as it rains, it enters autumn and winter.
Ascending the hall to preach: The height of the sky, what is there to boast about? The thickness of the earth, what is there to boast about? The depth of the sea, what is there to boast about? The vastness of the sky, what is there to boast about? Only the head of the staff (Zen staff) surpasses all patterns. He struck the staff once and said, 'Today, there are patrons who are providing a vegetarian meal for the two benefactors.'
Ascending the hall to preach at the end of summer retreat: This year, gathering together for a summer retreat, it is very much like three people proving that a turtle eventually becomes a鱉 (a type of turtle). So, who are these three people? Could it be the General Prefect Yuan Baoshan? Could it be the Vice-Military Officer Wang Yihe? Could it be the virtuous man Fu Xingyi? Could it be the two administrators of Yue Wei? Like a bright mirror in the hall, nothing can be hidden from you all. Do you see it? The main mountain is high, the table mountain is low, the left is the Azure Dragon, the right is the White Tiger, year after year there are three hundred and sixty days, month after month there are twenty-five days. Counting backwards and forwards, counting to the main hall of Yunyan Temple on Niushou Mountain, it is just like the Buddha's illusion three months ago, a drum covered with deerskin.
Ascending the hall to preach: Shakyamuni Buddha (Kāśyapa Buddha), failed to solemnly open his mouth to preach, for forty-nine years he only threw sand and scattered soil, without clear teachings. The ancestral masters of all generations, failed to solemnly open their mouths to preach, pulling vines and drawing connections, the cases are not unique, there are more than one thousand seven hundred. The great monks of the world, failed to solemnly open their mouths to preach, displaying skills and using mechanisms, it is just like burning fire into the sky, a monkey scooping for the moon. So, what should be done now on the seat of humans and gods? After a long while, he said, 'It is fortunate that this old monk has no mouth.'
The master is sixty years old, and the crowd invites him to ascend the seat to preach. Jiazi (sexagenary cycle) three hundred and sixty, look, today has been fully completed, what should be done to complete it perfectly afterwards? Three times three before the vegetarian congee.
。后三三。豐乾子歸去來。作接引勢下座。
問僧昔日潤侍者。今朝松西堂。侍者西堂。相去多少。云鐵腳波斯三隻眼。銅頭羅剎一根鬚。師曰。如何是侍者事。曰與和尚過杯茶來。師曰。如何是西堂事。曰大眾不得亂語。師曰。著。
眉山三山。侍師山行。次師指二鵲巢曰。且道子在那一窠。三山曰。放過某甲罷。眉山曰。者邊放過。那邊放不過。三曰。請道看。眉曰。兒孫得力祖父不知。師曰。恁么又爭得。眉曰。婆心太切。師曰。我也未卵。三作抱勢。眉曰。且莫僥倖。師歸方丈。
師在聚。云作參頭。告香請普說。師插香依式請問因緣。云曰。還知落處也未。師曰。野火泛鐵船。云歸方丈。謂書記曰。即此一語。徑山血脈。猶在云。
示眾曰。識得兵中意快活過一世。那裡是他快活處。眾下語不契。持以問師。師曰。殺人不眨眼。
僧問。如何是祖師西來意。師曰。人遠話近。又問。達磨面壁意旨如何。師曰。他是異鄉人。
問如何是玄旨。師曰。葫蘆葫蘆。
問如何是正法眼。師曰。烏龜開夜市。
問一切智通無障礙時如何。師曰。船子和尚泛華亭。
師主法三十二年。十坐道場。自親炙嗣法外。公侯籓郡文武士夫。登其門者。不啻百十餘人。凡
{ "translations": [ "現代漢語譯本：", "后三三，豐乾子（Fengganzi，人名）回去，作出接引的姿勢下座。", "", "有僧人問：『過去的潤侍者（Run Shizhe，人名），如今的松西堂（Songxi Tang，人名），侍者（Shizhe，職務）和西堂（Xitang，職務）之間，相差多少？』云（Yun，人名）回答：『鐵腳波斯三隻眼，銅頭羅剎一根鬚。』師（指提問者）說：『如何是侍者的事？』回答說：『與和尚（heshang，對僧人的尊稱）遞過一杯茶來。』師說：『如何是西堂的事？』回答說：『大眾不得亂語。』師說：『著。』", "", "眉山三山（Meishan Sanshan，人名）侍奉師父山行，途中師父指著兩個鵲巢說：『且說兒子在哪一個巢里？』三山（Sanshan，人名）說：『放過我吧。』眉山（Meishan，地名）說：『這邊放過，那邊放不過。』三山（Sanshan，人名）說：『請說來聽聽。』眉山（Meishan，地名）說：『兒孫得力祖父不知。』師說：『這樣又怎能行？』眉山（Meishan，地名）說：『婆心太切。』師說：『我也未下卵。』三山（Sanshan，人名）作出抱的姿勢。眉山（Meishan，地名）說：『且莫僥倖。』師父回到方丈。", "", "師父在聚云（Juyun，地名），擔任參頭（Cantou，職務）。告香請普說，師父插香依儀式請問因緣。云（Yun，人名）說：『還知道落處嗎？』師父說：『野火泛鐵船。』云（Yun，人名）回到方丈，對書記說：『僅此一語，逕山（Jingshan，山名）血脈，猶在云（Yun，人名）。』", "", "師父向大眾開示說：『識得兵中意，快活過一世。』哪裡是他快活的地方？眾人回答不契合。拿著這個問題問師父。師父說：『殺人不眨眼。』", "", "有僧人問：『如何是祖師西來意？』師父說：『人遠話近。』又問：『達磨（Damo，人名）面壁意旨如何？』師父說：『他是異鄉人。』", "", "問：『如何是玄旨？』師父說：『葫蘆葫蘆。』", "", "問：『如何是正法眼？』師父說：『烏龜開夜市。』", "", "問：『一切智通無障礙時如何？』師父說：『船子和尚（Chuanzi heshang，人名）泛華亭（Huating，地名）。』", "", "師父主持佛法三十二年，十次坐道場。除了親自接受嗣法的弟子外，公侯、籓郡、文武士夫，登其門者，不止百十餘人。凡", "", "", "english_translations": [ "English version:", "After three-three, Fengganzi (a name) returns, making a gesture of welcoming and descends from the seat.", "", "A monk asked: 'The Run Shizhe (a name) of the past, the Songxi Tang (a name) of today, how much difference is there between Shizhe (a position) and Xitang (a position)?' Yun (a name) replied: 'Iron-footed Persian with three eyes, copper-headed Rakshasa with one whisker.' The master (referring to the questioner) said: 'What is the affair of Shizhe (a position)?' He replied: 'To pass a cup of tea to the heshang (a respectful term for monks).' The master said: 'What is the affair of Xitang (a position)?' He replied: 'The assembly must not speak disorderly.' The master said: 'Correct.'", "", "Meishan Sanshan (a name) attended the master on a mountain walk. On the way, the master pointed to two magpie nests and said: 'Tell me, in which nest is the child?' Sanshan (a name) said: 'Let me off.' Meishan (a place name) said: 'Letting you off here, not letting you off there.' Sanshan (a name) said: 'Please tell me.' Meishan (a place name) said: 'Descendants benefit, but the ancestors do not know.' The master said: 'How can that be?' Meishan (a place name) said: 'Too much grandmotherly concern.' The master said: 'I haven't laid eggs yet.' Sanshan (a name) made a hugging gesture. Meishan (a place name) said: 'Don't be opportunistic.' The master returned to his abbot's room.", "", "The master was in Juyun (a place name), serving as Cantou (a position). He announced the incense and requested a general sermon. The master inserted the incense and formally asked about the cause and condition. Yun (a name) said: 'Do you know where it falls?' The master said: 'Wildfire floats an iron boat.' Yun (a name) returned to his abbot's room and said to the scribe: 'With just this one sentence, the Jingshan (a mountain name) bloodline is still in Yun (a name).'", "", "The master instructed the assembly, saying: 'Recognizing the meaning in the midst of battle, one lives a happy life.' Where is his happy place? The assembly's answers did not match. They took the question to the master. The master said: 'Killing people without blinking an eye.'", "", "A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'People far away, talk close.' He also asked: 'What is the meaning of Damo (a name) facing the wall?' The master said: 'He is a foreigner.'", "", "Asked: 'What is the profound meaning?' The master said: 'Gourd, gourd.'", "", "Asked: 'What is the eye of the true Dharma?' The master said: 'A turtle opens a night market.'", "", "Asked: 'What is it like when all wisdom is unobstructed?' The master said: 'Chuanzi heshang (a name) floats on Huating (a place name).'", "", "The master presided over the Dharma for thirty-two years, sitting in the Dharma hall ten times. Apart from the disciples who personally received the Dharma transmission, dukes, marquises, military and civil officials, and scholars who entered his door numbered more than a hundred. All" ] }
演化之地。屢有異跡。四方之供者。傾倉倒廩。似非人力所能至。于劻扶祖道。荷負大法。提挈正宗。酷類洞山。文履踐明驗。冰操玉潔。宛如積翠。南英邵武。故出其門者。英逸高遠。司理陳蝶。庵曰。奇表雖同滿月慈心。不比死灰。蓋師不愧古人矣。先是師童子時相者言。師掌中有龍鳳蓮華麟魚鳥獸。文云。是帶果行因。凈土儼然在握。當時名德。咸以法身大士無量壽如來之化跡。往往見。師于假寐中。或於升堂說法中。突然自謂曰。豐乾子歸去來。一談一笑間。不覺露出風采。康熙戊申秋八月二十一日。偶示微疾。凡來問安者。或談六波羅蜜。而尚精進。或以遊戲。而豎指掌危坐經行。了無病意。至九月二十一日。遺偈別諸檀越事畢。索浴整衣。命眾雲集乃曰。日前諸事分。示明白大眾。勤理佛事。謹守遺規。即是報德。便取涅槃。門人請留遺語。師張目。索筆大書曰。盡力難說出驢年想不來信。口道個偈。非是強安排。豐乾子觀自在歸去來。吽吽只當打個瞌睡呵呵。乃顧首座曰。我去即來。瞑目而逝。師壽六十有六。臘五十。阇維得黃金鎖子數莖。鬚髮化為琉璃。雙目變為青白色。齒骨不壞。五色舍利無數。嗣法門人。三山來。遵遺命。迎師靈骨。一半建塔高峰。余皆塔于寺西白鹿洞之旁。正錄外著有藥病隨
宜慶忠等集。傳於叢林。
續燈正統卷之十六 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷十七
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第三十世
聚云真禪師法嗣
忠州萬松三目慧芝禪師
郡之劉氏子。落髮于本郡東明。次參聚云。云示以本色鉗錘。力究數年。方明心要。初總院事。后充西堂。云著源流唱和歌。付之。出住聚云。上堂。貝葉樓前扣午鐘。東風迎我華臺上。懸羊雖是助春光。何似堤柳舒金網。莫妄想。欲會大意西來須聽山僧。平空捏謊不是謊。一樹眉毛額下橫。十個指頭共兩掌。
上堂。生死關頭。鬼神莫覷。魚游水底搖腮。鳥蹈虛空鼓翅。石輥飄打楊華。冰棱煙騰火氣。何以盡情道破。為報今朝解制。
上堂。今朝仲冬十五。好看禾山打鼓。一椎粉碎虛空。費盡麻纏索補。以拂子。擊禪床三下。
臘八上堂。子夜明星未出時。日輪已掛兩莖眉。靈云乍見桃花笑。且喜從前自不欺。
上堂。敲竹篦云。一聲擊破目前機。是誰惺惺是誰迷。青青竹映晴天日。影入寒江上上機。
上堂。睜眼看不見。側耳聽不著。卻聞鐘鼓敲。復觀黃葉落。溪聲山色轉法輪
【現代漢語翻譯】 現代漢語譯本： 宜慶忠等編集，流傳於叢林。
《續燈正統》卷十六 《卍新續藏》第84冊 No. 1583 《續燈正統》
《續燈正統》卷十七
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第三十世
聚云真禪師法嗣
忠州萬松三目慧芝禪師
是郡里劉家的兒子。在本郡東明寺剃度出家。之後參訪聚云禪師。聚云禪師用本色的鉗錘來開示他。他努力參究數年，才明白心的要旨。起初總管寺院事務，後來擔任西堂。聚云禪師寫了源流唱和歌，交付給他。之後他出任聚云寺住持。上堂說法：『貝葉樓前敲響午鐘，東風迎我登上華臺。懸羊雖然能夠幫助春光，又怎能比得上堤邊的柳樹舒展金色的枝條？不要妄想。想要領會達摩祖師西來的大意，須聽山僧我來說。憑空捏造謊言不是謊言，一樹眉毛橫在額下，十個指頭連著兩隻手掌。』
上堂說法：『生死關頭，鬼神也無法窺視。魚在水底搖動腮，鳥在空中鼓動翅膀。石磙飄動擊打楊花，冰棱升騰起火氣。如何才能盡情地說破？為的是告訴你們今天解制了。』
上堂說法：『今天仲冬十五，好好看看禾山打鼓。一椎粉碎虛空，費盡麻繩纏繞修補。』用拂子擊打禪床三下。
臘八上堂說法：『子夜明星還未出現的時候，日輪已經掛在兩道眉毛之間。靈云禪師乍見桃花而微笑，慶幸從前沒有自欺欺人。』
上堂說法：敲擊竹篦說：『一聲擊破目前的機鋒，是誰清醒是誰迷惑？青青竹子映照晴朗的天空，影子映入寒冷的江水，機鋒重重。』
上堂說法：『睜開眼睛也看不見，側耳傾聽也聽不到。卻聽見鐘鼓敲響，又看見黃葉飄落。溪水的聲音和山上的景色都在轉動法輪。』
【English Translation】 English version: Collected by Yi Qingzhong and others. Passed down in monasteries.
Xu Deng Zheng Tong (Continuing the Lamp, Orthodox) Volume 16 Wan Xu Zang (Supplement to the Buddhist Canon) Volume 84, No. 1583, Xu Deng Zheng Tong (Continuing the Lamp, Orthodox)
Xu Deng Zheng Tong (Continuing the Lamp, Orthodox) Volume 17
Compiled by Xing Tong, a Shramana (Buddhist monk) of Nanhai Putuo Monastery, Sichuan
Linji School
30th Generation from Dajian (Huineng, the Sixth Patriarch)
Dharma Successor of Zen Master Juyun Zhen
Zen Master Huizhi of Wansong Sanmu in Zhongzhou
He was a son of the Liu family in the prefecture. He was tonsured at Dongming Temple in the same prefecture. Later, he visited Juyun (Zen Master). Juyun showed him the original-colored tongs and hammer. He diligently investigated for several years and then understood the essence of the mind. Initially, he managed the affairs of the monastery, and later he served as the Western Hall Master. Juyun wrote a song of origin and harmony and gave it to him. Later, he became the abbot of Juyun Monastery. He gave a Dharma talk, saying: 'Before the Banyan Leaf Pavilion, the midday bell is struck. The east wind welcomes me to the platform. Although the suspended sheep can help the spring light, how can it compare to the willows on the embankment spreading golden branches? Do not妄想(wangxiang,delusional thinking). If you want to understand the great meaning of Bodhidharma's coming from the West, you must listen to this mountain monk. Fabricating lies out of thin air is not a lie. A tree of eyebrows lies horizontally under the forehead, ten fingers connected to two palms.'
He gave a Dharma talk, saying: 'At the juncture of life and death, ghosts and gods cannot窺覷(kuiqu,peep). Fish swim at the bottom of the water, wagging their gills. Birds dance in the void, flapping their wings. Stone rollers float and strike willow catkins. Ice ridges rise and emit fire. How can I express it fully? It is to tell you that today is the end of the retreat.'
He gave a Dharma talk, saying: 'Today is the fifteenth day of the middle of winter. Take a good look at Heshan drumming. One strike shatters the void, exhausting hemp rope to wrap and repair.' He struck the Zen bed three times with a whisk.
On the eighth day of the twelfth lunar month, he gave a Dharma talk, saying: 'When the morning star has not yet appeared at midnight, the sun has already hung between the two eyebrows. Zen Master Lingyun smiled when he first saw the peach blossoms, rejoicing that he had not deceived himself in the past.'
He gave a Dharma talk, striking the bamboo clapper and saying: 'One sound breaks through the current opportunity. Who is awake and who is confused? The green bamboo reflects the clear sky, the shadow reflected in the cold river, opportunity upon opportunity.'
He gave a Dharma talk, saying: 'Opening your eyes, you cannot see. Straining your ears, you cannot hear. Yet you hear the bells and drums ringing, and you see the yellow leaves falling. The sound of the stream and the scenery of the mountains are turning the Dharma wheel.'
。總說別說塵剎說。且道。說個甚麼。喝一喝。
上堂。石人作揖闡威儀。鼻念真經眼麻迷。東村駭殺蒼頭老。笑落春梅第幾枝。
上堂。依經解義。三世佛冤。離經別說。即成魔說。依也不得。離也不得。不依不離。作么生。六月炎天凍雪花。枯樁樹上結冬瓜。虛空嚼啐無餘粒。達者咸言是作家。
上堂。血濺梵天。至極之談。龜哥眼赤。鸚鵡嘴彎。今日有來與劉老師打個同參。鼻頭上著艾。腳版下出煙。趙州東司不說法。新婦騎驢阿家牽。
上堂。舉聚云老人道。迷去猿猴探水月。悟來䕞𦿆拾華針。師云。老人太煞道破。喝一喝云。迷不迷。悟不悟。三腳驢兒爬上樹。石人把火燒龍池。賓主相逢不回互。不回互。蒼頭老兒退三步。
上堂。卓拄杖云。一面登翻一面行。殘梅落罷正初春。貓兒也解當巡照。單為心腸毒似人。良久以拄杖畫<
上堂。談心論性。好肉剜瘡。良久默然。虛空掘窟。只饒六十痛棒。許多受他熱瞞。道甚一睹明星。至今錯會不少。但凡老鼠不咬飯盆。得來無漏。貓兒不守舊窟。廣運神通。到者里。海底泥牛。踏翻銀河斗柄。不為分外。天邊玉兔。闖入蟭螟眼睛。許透重關。如斯
【現代漢語翻譯】 現代漢語譯本：總而言之，不要說塵剎（無數世界）的事情。且說，要說什麼呢？喝！
上堂說法。石人作揖，顯現威儀，鼻子唸誦真經，眼睛昏花迷離。東村的老頭子嚇壞了，笑得像春天梅花落了幾枝。
上堂說法。依照經書解釋義理，是冤枉了三世諸佛。離開經書另外解說，就成了魔的說法。依照也不行，離開也不行，不依不離，該怎麼辦呢？六月炎熱的天氣卻下著雪花，枯死的樹樁上結著冬瓜。在虛空中咀嚼，沒有剩餘的米粒，通達的人都說這是有作為的人。
上堂說法。血濺梵天，是至極的談論。烏龜的眼睛發紅，鸚鵡的嘴巴彎曲。今天有誰來和劉老師一起參禪？在鼻頭上點艾灸，腳底下冒煙。趙州和尚的東司（廁所）不說法，新娘騎驢，婆婆牽著。
上堂說法。舉聚云老人的話：迷惑時像猿猴撈水中的月亮，醒悟後像䕞𦿆（一種植物）拾起掉落的繡花針。師父說：這位老人說得太透徹了。喝！迷惑不迷惑？醒悟不醒悟？三條腿的驢子爬上樹，石人點火燒龍池。賓主相逢卻不互相迴應。不互相迴應，老頭兒倒退三步。
上堂說法。拿起拄杖說：一面攀登，一面前行，殘梅凋謝后正是初春時節。貓兒也懂得像巡邏的官吏一樣，只是因為人心腸太惡毒了。良久，用拄杖畫了個符號，喝一聲，下座。
上堂說法。談心論性，好比在好肉上挖瘡。良久沉默不語，如同在虛空中挖洞。只饒你六十痛棒，許多人受他熱瞞。說什麼一睹明星，至今錯誤理解的還不少。只要老鼠不咬飯盆，就能得到無漏的智慧。貓兒不守舊洞，就能廣運神通。到了這裡，海底的泥牛，踏翻銀河的斗柄，也不算過分。天邊的玉兔，闖入蟭螟（一種小蟲）的眼睛，才算真正透過了重重關卡。像這樣。
【English Translation】 English version: In short, don't talk about the dust and kalpas (innumerable worlds). Furthermore, what should be said? Ha!
Ascending the hall for Dharma talk. The stone man makes a bow, displaying dignified demeanor, his nose recites the true sutra, his eyes are blurred and dazed. The old man in the east village is frightened, laughing like several plum blossoms falling in spring.
Ascending the hall for Dharma talk. Explaining the meaning according to the sutras is to wrong the Buddhas of the three times. Separating from the sutras to explain differently becomes the demon's talk. Following is not permissible, nor is separating. Neither following nor separating, what to do? In the scorching heat of June, snowflakes fall, and winter melons grow on withered tree stumps. Chewing in emptiness, there are no remaining grains, and those who are enlightened all say that this is a capable person.
Ascending the hall for Dharma talk. Blood splatters Brahma's heaven, the ultimate talk. The turtle's eyes are red, the parrot's beak is curved. Today, who will come and practice Zen with Teacher Liu? Applying moxa cautery on the nose, smoke comes out from the soles of the feet. Zhao Zhou's east lavatory (toilet) does not speak Dharma, the new bride rides a donkey, and the mother-in-law leads it.
Ascending the hall for Dharma talk. Quoting Elder Juyun's words: When deluded, it's like a monkey trying to scoop the moon from the water; when enlightened, it's like picking up a fallen embroidery needle with a bina (a type of plant). The master said: The old man has spoken too thoroughly. Ha! Deluded or not deluded? Enlightened or not enlightened? A three-legged donkey climbs a tree, a stone man lights a fire to burn the dragon pool. Guests and host meet but do not respond to each other. Not responding to each other, the old man takes three steps back.
Ascending the hall for Dharma talk. Holding up the staff, he said: Climbing on one side while walking on the other, the withered plum blossoms have fallen, and it is the beginning of spring. Even cats understand how to patrol like officials, only because people's hearts are too vicious. After a long silence, he drew a symbol with the staff, shouted, and descended from the seat.
Ascending the hall for Dharma talk. Discussing the mind and nature is like carving a sore on good flesh. After a long silence, it is like digging a hole in emptiness. Even if you are spared sixty painful blows, many people are deceived by his hot trickery. What about seeing a star, even now there are still many who misunderstand it. As long as the rat does not bite the rice pot, one can obtain un-leaking wisdom. If the cat does not guard the old cave, one can widely utilize supernatural powers. Arriving here, the mud ox at the bottom of the sea overturns the handle of the Big Dipper in the Milky Way, which is not excessive. The jade rabbit in the sky intrudes into the eyes of a jiaoming (a small insect), which is considered truly passing through the heavy barriers. Like this.
證得。不必內收外折。截短裁長。設或未然。教中毗尼。如法信受。
上堂。卓拄杖云。會么。竺土爛葛藤。支那別撰記。不似萬年藤。橫豎撐天地。未會的。喚作。孟哥季哥。會得來。不是張三李四。是個甚麼。擲拄杖云。提起話長。
晚住萬松。上堂。木人吹鐵笛。石虎撞金鐘。蝦蟆打口鼓。螃蟹舞師公。別是一般清子弟。等閑不與世人同。雨沙自是心相應。聾瞽只作耳邊風。召大眾。有打鼓弄琵琶者么。
僧問。離名離相。以何為宗。師曰。蟭螟眼裡推石輥。曰學人不會。師曰。螃蟹腔中好泛船。
問。如何是境。師曰。字水屏山綠。如何是人。師云。聚云有老僧。如何是奪人不奪境。師云。佳人面帶十斗粉。如何是奪境不奪人。師云。朝罷歸來打單裙。如何是人境兩俱奪。師云。漁人夜半水中坐。如何是人境俱不奪。師云。賣花人引蝶相隨。
問。四大分離。者個在甚麼處。師云。此去臨江一渡河。云虛空也解開口。師云。漁人鼓掉春波亂。
問。如何是吹毛劍。師喝一喝。
問。鑿壁偷光事若何。師云。開門見山。
問。三身中。那一身說法。師豎起拂子。進云。久雨不晴。是何意旨。師云。當門一路滑。
問。西來大意即不問。今日開堂事若何
【現代漢語翻譯】 現代漢語譯本： 證悟。不必向內收斂向外排斥，也不必截短或拉長。如果未能做到這樣，就按照佛教的戒律（毗尼）如法地信受奉行。
上堂（禪宗術語，指住持升座說法）。拿起拄杖說：『明白嗎？』 印度（竺土）的禪宗典籍（葛藤）已經陳腐，中國（支那）另外編撰記載。不像這萬年藤，橫豎都能支撐天地。不明白的，可以叫做孟哥季哥（泛指普通人）。明白的，就不是張三李四（泛指普通人），那又是什麼呢？』 扔掉拄杖說：『說起來話就長了。』
晚上住在萬松，上堂。木頭人吹鐵笛，石老虎撞金鐘，蛤蟆打鼓，螃蟹跳舞。別是一般的清高子弟，不輕易與世俗之人相同。雨點打在沙上，自是與心相應，聾子瞎子只當是耳邊風。』 召集大眾：『有會打鼓弄琵琶的人嗎？』
僧人問：『離開名相，以什麼為宗旨？』 師父說：『在蚊子的眼裡推動石碾子。』 僧人說：『學人不會。』 師父說：『在螃蟹的肚子里好行船。』
問：『什麼是境（客觀環境）？』 師父說：『字水和屏山都是綠色的。』 什麼是人（主觀認知）？ 師父說：『聚雲山有老僧。』 什麼是奪人不奪境？ 師父說：『美人臉上塗著厚厚的脂粉。』 什麼是奪境不奪人？ 師父說：『早朝完畢回來脫下單裙。』 什麼是人境兩俱奪？ 師父說：『漁夫半夜坐在水中。』 什麼是人境俱不奪？ 師父說：『賣花人引著蝴蝶相隨。』
問：『四大（地、水、火、風）分離，這個（真我）在什麼地方？』 師父說：『從這裡到臨江，一渡河就到了。』 云虛空也解開口。 師父說：『漁夫搖動船槳，春天的水波盪漾。』
問：『什麼是吹毛劍（比喻非常鋒利的劍）？』 師父大喝一聲。
問：『鑿壁偷光（比喻刻苦學習）這件事怎麼樣？』 師父說：『開門見山。』
問：『三身（佛的三種化身，即法身、報身、應身）中，哪一身說法？』 師父豎起拂塵。 僧人進一步問：『久雨不晴，是什麼意思？』 師父說：『當門的路很滑。』
問：『西來大意（達摩祖師西來傳法的真意）暫且不問，今天開堂說法又是什麼？』
【English Translation】 English version: Attained. There is no need to inwardly gather or outwardly reject, nor to cut short or lengthen. If this is not achieved, then according to the Buddhist precepts (Vinaya), faithfully accept and practice accordingly.
Ascending the Hall (Zen term, referring to the abbot ascending the seat to give a Dharma talk). Raising the staff, he said, 'Do you understand?' The Zen texts (Gateng) of India (Jutuz) are already stale, and China (Zhina) has compiled and recorded them separately. It is not like this ten-thousand-year vine, which can support heaven and earth horizontally and vertically. Those who do not understand can be called Meng Ge Ji Ge (generic term for ordinary people). Those who understand are not Zhang San Li Si (generic term for ordinary people), so what are they?' He threw down the staff and said, 'It would take a long time to explain.'
Staying at Wansong in the evening, ascending the hall. A wooden man plays an iron flute, a stone tiger strikes a golden bell, a toad beats a drum, and a crab dances as a master. They are a different kind of pure and noble disciples, not easily the same as worldly people. Raindrops falling on the sand naturally correspond to the mind, and the deaf and blind only take it as a breeze passing by the ear.' Summoning the assembly, he asked, 'Are there any who can play the drum and lute?'
A monk asked, 'Apart from names and forms, what is the principle?' The master said, 'Pushing a stone roller in the eye of a gnat.' The monk said, 'This student does not understand.' The master said, 'It is good to sail a boat in the belly of a crab.'
Asked, 'What is environment (objective environment)?' The master said, 'The characters of water and the screen mountains are green.' What is man (subjective cognition)? The master said, 'There is an old monk in Juyun Mountain.' What is taking away the person but not the environment? The master said, 'A beautiful woman wears thick powder on her face.' What is taking away the environment but not the person? The master said, 'Returning from the early court and taking off the single skirt.' What is taking away both person and environment? The master said, 'A fisherman sits in the water in the middle of the night.' What is not taking away either person or environment? The master said, 'A flower seller leads butterflies to follow.'
Asked, 'When the four elements (earth, water, fire, wind) separate, where is this (true self)?' The master said, 'From here to Linjiang, you will arrive after crossing the river once.' The clouds and emptiness also open their mouths. The master said, 'The fisherman shakes the oars, and the spring waves ripple.'
Asked, 'What is a hair-splitting sword (metaphor for a very sharp sword)?' The master shouted loudly.
Asked, 'How about the matter of chiseling a wall to steal light (metaphor for studying diligently)?' The master said, 'Opening the door to see the mountain.'
Asked, 'Among the three bodies (the three bodies of the Buddha, namely Dharmakaya, Sambhogakaya, and Nirmanakaya), which body preaches the Dharma?' The master raised the whisk. The monk further asked, 'What is the meaning of prolonged rain without clearing?' The master said, 'The road in front of the door is slippery.'
Asked, 'The meaning of the Patriarch's coming from the West (the true meaning of Bodhidharma's transmission of Dharma from the West) will not be asked for the moment, what is the matter of opening the hall today?'
。師云。石女持鏡江干照。進云。者句是承嗣聚云的。那句是中興大慧的。師云。泥牛向火水中紅。
寶峰三巴掌鐵眉慧麗禪師
北直隸真定府趙州柏鄉縣李氏子。始落髮于天臺無盡楊禪師會下。無盡所行。乃杜多行。煉磨遊山。師從之者十有六載。崇禎六年。率眾峨眉飯僧。轉夔門值兵亂。徒悉被害。師僅以身免。返忠城。會郡牧少游馬公。少游以書送聚云。云見即曰。是我家人來了。師愿領灑掃行。初半載。暗行玄學。夜則面佛。危坐伏月。裸身露日。問其故曰。曬曬不生蟲耳。時鐵壁和尚為首座。指入方丈。云示以話頭。苦蔘一載。一日云上堂。師出問。如何是佛。云曰。拄杖撐著月。如何是祖。云曰。橫肩兩樣看。如何是超佛越祖。云曰。提起三十棒。師不覺大喝。云撫掌三下。座令參。至二十五日。無門可入。座打數次。師自誓曰。就參死了罷。從此工夫。日勝一時。時刻無間。一日七炷香。不知去處。忽然省悟。白座呈偈。座徴曰。見個甚麼。師曰。我名三巴掌和尚。座引見云。云驗之。機鋒俊逸。應聲偈語。了無滯礙。云將示滅。書有鐵眉三巴掌實老僧。趙州萬里外弟子之囑。
出住華嚴。上堂。豎拂子曰。看又看不見。尋又尋不看。往返無軌跡。空向我摸索。擲下拂子曰。冷處著
【現代漢語翻譯】 現代漢語譯本：
禪師說：『石女拿著鏡子在江邊照。』學僧進一步問：『這句話是繼承聚云禪師的，那麼哪一句是中興大慧禪師的？』禪師說：『泥牛向火，水中紅。』 寶峰三巴掌鐵眉慧麗禪師 禪師是北直隸真定府趙州柏鄉縣李家的兒子。最初在天臺無盡楊禪師門下剃度出家。無盡禪師所奉行的是頭陀行（Dutado，佛教的一種苦行），煉磨意志，遊歷山川。禪師跟隨他有十六年之久。崇禎六年（1633年），帶領眾人到峨眉山供養僧人，返回時在夔門遭遇兵亂，隨從全部遇害，禪師僅以身免。返回忠城后，遇到郡牧少游馬公。少游用書信將他推薦給聚云禪師。聚云禪師一見他就說：『這是我家裡人來了。』禪師願意負責灑掃的工作。最初半年，暗中修行玄學，晚上則面對佛像，危坐不動，伏于月下，裸露身體在陽光下。問他原因，他說：『曬曬太陽，免得生蟲。』當時鐵壁和尚是首座，指引他進入方丈室。聚云禪師用話頭（koan，禪宗用語，指通過詰難來啓發思維）來開示他，苦蔘一年。一天，聚云禪師上堂說法，禪師出來提問：『如何是佛？』聚云禪師說：『拄杖撐著月。』『如何是祖？』聚云禪師說：『橫肩兩樣看。』『如何是超佛越祖？』聚云禪師說：『提起三十棒。』禪師不覺大喝一聲。聚云禪師拍掌三下，命令他繼續參究。到了二十五日，無門可入。首座打了數次。禪師自己發誓說：『就參死了罷。』從此用功，一天勝過一天，時刻不停。一天燒七炷香，不知身在何處。忽然省悟，向首座呈上偈語。首座問：『見到了什麼？』禪師說：『我名三巴掌和尚。』首座引薦他去見聚云禪師。聚云禪師驗證他，機鋒敏捷，應聲作偈，毫無滯礙。聚云禪師將要示寂（parinirvana，佛教用語，指涅槃）時，書信中有『鐵眉三巴掌實老僧，趙州萬里外弟子』的囑託。 出任華嚴寺住持。上堂說法。豎起拂塵說：『看也看不見，尋也尋不著，往返沒有軌跡，只是空向我這裡摸索。』擲下拂塵說：『冷處著』
【English Translation】 English version:
The master said, 'A stone woman holds a mirror, reflecting on the riverbank.' A monk stepped forward and asked, 'This sentence inherits from Juyun (Juyun, a Chan master), which sentence revives Dahui (Dahui, a Chan master)?' The master said, 'A clay ox faces the fire, red in the water.' Baofeng Three Slaps, Iron Eyebrows, Huili Chan Master The Chan master was a son of the Li family from Baixiang County, Zhaozhou Prefecture, Beizhili Province. He was first tonsured under Chan Master Wujin Yang of Tiantai. What Wujin practiced was the Dhuta practice (Dutado, ascetic practices in Buddhism), refining his will and traveling through mountains and rivers. The master followed him for sixteen years. In the sixth year of Chongzhen (1633 AD), he led a group to Mount Emei to offer food to monks. On the return journey, he encountered a military rebellion at Kuimen, and all his followers were killed. The master barely escaped with his life. After returning to Zhongcheng, he met Magistrate Ma Shaoyou. Shaoyou recommended him to Chan Master Juyun with a letter. Juyun said upon seeing him, 'This is someone from my family.' The master was willing to take charge of sweeping and cleaning. For the first half-year, he secretly practiced metaphysics, facing the Buddha at night, sitting upright and motionless, prostrating under the moon, and exposing his body to the sun. When asked why, he said, 'Basking in the sun to avoid worms.' At that time, the monk Tiebi was the head seat, guiding him into the abbot's room. Juyun instructed him with a koan (koan, a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning), urging him to contemplate it diligently for a year. One day, Juyun ascended the hall to preach, and the master came out to ask, 'What is Buddha?' Juyun said, 'A staff supports the moon.' 'What is the Ancestor?' Juyun said, 'Looking at both shoulders differently.' 'What is surpassing Buddha and transcending the Ancestor?' Juyun said, 'Raise thirty blows.' The master couldn't help but shout loudly. Juyun clapped three times, ordering him to continue his contemplation. By the twenty-fifth day, there was no door to enter. The head seat struck him several times. The master vowed to himself, 'I'll just die contemplating.' From then on, his effort surpassed each day, without ceasing for a moment. He burned seven incense sticks a day, unaware of where he was. Suddenly, he awakened and presented a verse to the head seat. The head seat asked, 'What did you see?' The master said, 'My name is Three Slaps Monk.' The head seat introduced him to Chan Master Juyun. Juyun verified him, his wit was sharp, and he composed verses responsively without any hesitation. When Juyun was about to enter parinirvana (parinirvana, the ultimate goal of Buddhism, the release from the cycle of rebirth), his letter contained the instruction: 'Iron Eyebrows Three Slaps is truly an old monk, a disciple from ten thousand miles away in Zhaozhou.' He assumed the position of abbot of Huayan Temple. Ascending the hall to preach, he raised the whisk and said, 'Looking, you cannot see; searching, you cannot find; going back and forth without a trace, just groping around me in vain.' He threw down the whisk and said, 'Apply it in a cold place.'
把火。
上堂。句句有眼名為禪。鼻唇直掛萬人看。金針繡出鴛鴦帳。大地山河共一天。
上堂。十個指頭是五雙。綿州附子漢州姜。會得海底撈明月。露地白牛角生光。
上堂。日月照臨不到。天地覆載不著。含元殿上問長安。直捷便是逍遙路。南山高北山低。日出東來又轉西。昨夜霜風露訊息。吹落林華三五枝。
示眾。日用事無別。一隻草鞋爛。前後兩半節。費了多少線。如何是爛底道理。雙頭驢兒三隻角。一根龜毛重九斤。
除夕茶話。去年有個三十日。今年有個三十日。來年有個三十日。大眾且道。喚作甚麼。老僧喚作過去現在未來。若有個阿師出來云。過去未來即不問。請和尚道個現在底。老僧即與三掌云。者一掌是佛陀。者一掌是達磨。者一掌是僧伽。那阿師無對。佛陀達磨僧伽。明朝元旦。各下一語來。你看。佛也空空無說。祖也默默無言。僧也忘言兩眼紅似血。衲僧又作么生。山僧生得粗魯。那管初一十五。問來舉起巴掌。打底是佛是祖。
僧問。爐鞴弘開。未審云來有甚訊息。師云。半夜巖頭孤月靜。曰和尚如何出手。師云。一聲高樹老猿啼。曰學人分中。得個甚麼。師云。毫毛出大樹。
問。第一義即不問。開堂事作么生。師云。緊水灘頭拋繡毬
【現代漢語翻譯】 現代漢語譯本： 火。
上堂。句句有眼，這便名為禪。鼻唇直直地懸掛著，讓萬人觀看。用金針繡出鴛鴦帳，大地山河都融為一體。
上堂。十個指頭是五雙。綿州的附子，漢州的姜。如果能領會到海底撈明月的道理，那麼露地的白牛角也會生出光芒。
上堂。太陽和月亮照耀不到的地方，天地也無法覆蓋的地方。在含元殿上問長安，最直接的便是逍遙之路。南山高，北山低，太陽從東邊升起又向西邊落下。昨夜霜風帶來了訊息，吹落了林中三五枝花。
示眾。日常所用之事並無特別之處，就像一隻破爛的草鞋，前後分成兩半截，卻耗費了許多線。如何理解這破爛的道理？就像雙頭驢長著三隻角，一根烏龜毛重達九斤。
除夕茶話。去年有個三十日，今年有個三十日，來年還有個三十日。各位，你們說，這叫什麼？老僧稱之為過去、現在、未來。如果有個阿師出來說：『過去未來暫且不問，請和尚說說現在的。』老僧就給他三掌，說：『這一掌是佛陀（Buddha），這一掌是達磨（Dharma），這一掌是僧伽（Sangha）。』那阿師無言以對。佛陀（Buddha）、達磨（Dharma）、僧伽（Sangha），明天就是元旦了，各自說一句來。你們看，佛也空空無說，祖師也默默無言，僧人也忘言，兩眼紅得像血。衲僧又該如何呢？山僧生性粗魯，哪管初一十五，問來就舉起巴掌打，打的是佛是祖？
僧問：爐鞴（比喻造化）弘開，不知云來有什麼訊息？師說：半夜巖頭，孤月靜謐。僧問：和尚如何出手？師說：一聲高樹，老猿啼叫。僧問：學人從中能得到什麼？師說：毫毛能長出大樹。
問：第一義（最高真理）暫且不問，開堂說法這件事該如何做？師說：在水流湍急的灘頭拋繡球。
【English Translation】 English version: Fire.
Entering the hall. Every sentence has eyes, this is called Chan (Zen). The nose and lips hang straight down, for all to see. With golden needles, embroider a mandarin duck tent, the great earth and mountains become one.
Entering the hall. Ten fingers are five pairs. Mianzhou aconite, Hanzhou ginger. If you can understand the principle of scooping the bright moon from the bottom of the sea, then the white ox horn in the open will also shine.
Entering the hall. The sun and moon do not shine upon it, heaven and earth do not cover it. Asking about Chang'an in the Hanyuan Hall, the most direct path is the path of ease. South Mountain is high, North Mountain is low, the sun rises in the east and turns to the west. Last night, the frost wind brought news, blowing down three or five branches of forest flowers.
Instructing the assembly. Daily affairs are no different, like a worn-out straw sandal, broken into two halves, yet costing so much thread. How to understand the principle of being worn out? Like a two-headed donkey with three horns, a turtle hair weighing nine pounds.
New Year's Eve Tea Talk. Last year there was a thirtieth day, this year there is a thirtieth day, and next year there will be a thirtieth day. Everyone, what do you call this? This old monk calls it the past, present, and future. If a teacher comes out and says, 'The past and future I won't ask about, please, Master, speak of the present.' This old monk will give him three slaps, saying, 'This slap is Buddha (Buddha), this slap is Dharma (Dharma), this slap is Sangha (Sangha).' That teacher is speechless. Buddha (Buddha), Dharma (Dharma), Sangha (Sangha), tomorrow is New Year's Day, each say a word. Look, the Buddha is empty and speaks nothing, the Patriarch is silent, the monks forget words, their eyes red like blood. What should the monks do? This mountain monk is born crude, not caring about the first or fifteenth, when asked, I raise my palm to strike, striking the Buddha or the Patriarch?
A monk asked: The furnace (metaphor for creation) is widely opened, I wonder what news comes with the clouds? The Master said: In the middle of the night, on the cliff top, the solitary moon is still. The monk asked: How does the Master act? The Master said: A lone old ape cries from a tall tree. The monk asked: What can the student gain from this? The Master said: A hair can grow into a big tree.
Asked: The First Meaning (ultimate truth) I won't ask about, how should the opening of the hall be done? The Master said: Throwing an embroidered ball on a fast-flowing beach.
。曰恁么則學人有賴。師云。有緣遇著。無緣錯過。
平山和尚問。坐脫立亡工夫如何做。師云。默然全無事。逍遙路可登。山云。默然訊息錯會者多。師云。有錯的不錯的。山云。如何是錯。師云。黑山藏鬼窟。如何是不錯。師云。烏龜炭里走。
問。和尚巴掌打在甚處。師云。須彌山。曰太遠生。師云。近而不遠。僧擬議。師云。鷂子過新羅。僧禮拜。師便打。
問。如何是體。師云坐下。如何是用。師云起去。體用雙彰時如何。師云。老僧無丈人。
古孝廉問。和尚巴掌既長。因甚打不著峭然。師云。豈但峭然。古云。長底如何。師云。打到平都。古云。短底如何。師云。打盡天下。古云。究竟聻。師拍手三下。
破山禪師過訪。豎指曰。者一指。與巴掌是同是別。師曰。一樹梨華靠粉墻。崇禎甲申秋。同工部熊自福入施衛。一座主夢神人報曰。凈掃殿堂。迎趙州祖。翌日師至。師生平不識一字。至於升堂入室。一舉一措。暗應先德。出之自然。故當時名宿。皆尊師為趙州後身。丙戌轉錫南濵瑞光洞。楚鳳衛侯牟公。閱師錄嘆曰。錯過此老。遣使迎師。師辭以疾。公令僧俗。以肩輿迓焉。是時。浙提陳公贊伯方及冠。慇勤請法。師授以偈。云衲市集。至無所容。蓋師之直捷接人
【現代漢語翻譯】 現代漢語譯本： 僧人問：『如果是這樣，那麼學人就有依靠了。』 師父說：『有緣分就遇得上，沒有緣分就錯過了。』
平山和尚問：『坐脫立亡（指修行人可以預知死亡的時間，可以坐著或站著死去）的功夫如何做？』 師父說：『默然全無事，逍遙路可登。』 平山和尚說：『默然的訊息錯會的人很多。』 師父說：『有錯的，也有不錯的。』 平山和尚說：『如何是錯？』 師父說：『黑山藏鬼窟。』 如何是不錯？ 師父說：『烏龜炭里走。』
僧人問：『和尚的巴掌打在什麼地方？』 師父說：『須彌山（佛教中的一座神山）。』 僧人說：『太遠了。』 師父說：『近而不遠。』 僧人想要思量。師父說：『鷂子過新羅（古代朝鮮國名）。』 僧人禮拜。師父就打了他。
僧人問：『如何是體（本體）？』 師父說：『坐下。』 如何是用（作用）？ 師父說：『起去。』 體用雙彰時如何？ 師父說：『老僧無丈人。』
古孝廉問：『和尚的巴掌既然很長，為什麼打不著峭然（形容山勢險峻）？』 師父說：『豈但峭然。』 古孝廉說：『長的是如何？』 師父說：『打到平都（傳說中的地獄）。』 古孝廉說：『短的是如何？』 師父說：『打盡天下。』 古孝廉說：『究竟如何？』 師父拍手三下。
破山禪師來拜訪，豎起一指說：『這一指，與巴掌是相同還是不同？』 師父說：『一樹梨花靠粉墻。』 崇禎（明毅宗年號，1634年）甲申秋，與工部熊自福一同進入施衛，一位座主夢見神人報告說：『清掃殿堂，迎接趙州祖。』 第二天師父來到。 師父平生不識一個字，至於升堂入室，一舉一動，暗合先德，出於自然。 所以當時的名宿，都尊稱師父為趙州（唐代禪宗大師趙州從諗）後身。 丙戌年轉到錫南瀕瑞光洞，楚鳳衛侯牟公，閱讀師父的語錄後感嘆說：『錯過了這位老人家。』 派使者迎接師父，師父以生病推辭。 牟公命令僧人和俗人，用肩輿抬著他去。 這時，浙提陳公贊伯剛成年，慇勤地請教佛法，師父授予他偈語，說衲衣在市集中，到了無所容身的地步。 大概師父的直接接引人的方式就是這樣。
【English Translation】 English version: A monk asked, 'If that's the case, then students have something to rely on.' The Master said, 'If you have the affinity, you will meet; if you don't, you will miss it.'
Monk Pingshan asked, 'How does one practice the skill of sitting and dying or standing and dying (referring to a practitioner who can predict the time of death and die sitting or standing)?' The Master said, 'Silence, nothing at all; the path to carefree wandering can be ascended.' Monk Pingshan said, 'Many people misunderstand the message of silence.' The Master said, 'There are those who misunderstand and those who don't.' Monk Pingshan said, 'What is misunderstanding?' The Master said, 'A black mountain hides a ghost cave.' 'What is not misunderstanding?' The Master said, 'A turtle walks in charcoal.'
A monk asked, 'Where does the Master's palm strike?' The Master said, 'Mount Sumeru (a sacred mountain in Buddhism).' The monk said, 'Too far.' The Master said, 'Near, yet not far.' The monk was about to contemplate. The Master said, 'A hawk flies over Silla (an ancient Korean kingdom).' The monk bowed. The Master then struck him.
A monk asked, 'What is substance (essence)?' The Master said, 'Sit down.' 'What is function (application)?' The Master said, 'Get up and leave.' 'What about when substance and function are both manifest?' The Master said, 'This old monk has no elders.'
Scholar Gu Xiaolian asked, 'Since the Master's palm is long, why can't it strike Qiaoran (describing a steep mountain)?' The Master said, 'Not only Qiaoran.' Scholar Gu said, 'What about the long?' The Master said, 'It strikes all the way to Pingdu (a legendary hell).' Scholar Gu said, 'What about the short?' The Master said, 'It strikes the entire world.' Scholar Gu said, 'What is the ultimate?' The Master clapped his hands three times.
Chan Master Poshan came to visit, raised a finger and said, 'Is this one finger the same as or different from the palm?' The Master said, 'A pear tree leans against a white wall.' In the autumn of Jiashen (1634) during the Chongzhen (reign of Emperor Sizong of Ming Dynasty) era, together with Xiong Zifu of the Ministry of Works, they entered Shiwei. A head monk dreamed that a divine being reported, 'Clean the hall to welcome the Zhao Zhou (Zen master Zhaozhou Congshen of Tang Dynasty) Ancestor.' The next day, the Master arrived. The Master did not know a single word in his life, but when he ascended the hall and entered the room, every action and movement was in accordance with the previous sages and came naturally. Therefore, the famous figures of the time all revered the Master as the reincarnation of Zhao Zhou. In the year of Bingxu, he moved to the Ruiguang Cave in Xinanbin. Marquis Mou of Chufengwei, after reading the Master's records, sighed, 'We missed this old man.' He sent messengers to welcome the Master, but the Master declined due to illness. Marquis Mou ordered monks and laypeople to carry him in a shoulder palanquin. At this time, Chen Zanbo of Zheti had just come of age and earnestly requested the Dharma. The Master gave him a verse, saying that the monk's robe in the market had reached a point where there was no room for it. This is probably the Master's direct way of receiving people.
。鉗拂不倦所感召也。順治庚寅十月初十日。以法付門人耳庵。泊然而化。壽六十五。臘三十有二。塔于觀音山熊耳庵后。
大鑒下第三十一世
慶忠機禪師法嗣
成都府石樓燈昱禪師
益州人。久參慶忠。侍忠游江上。一夕月崖居士。指舟頂圓相。問曰。馬船亦具三十二應。師曰。只作得仰山半個兒孫。忠曰。如何是全底。師曰。若要全。辜負仰山。忠曰。其奈圓相何。師曰。和尚亦辜負弟子。忠曰。那裡是辜負處。師曰。三十二應聻。乃印之。
忠州東明眉山燈甫禪師
彭山張氏子。少時隨祖母食素。初游西山。參鑒隨。隨教觀心念佛。師問曰。正觀心時。教誰人念。隨曰。者居士且觀心著。次扣衡旨禪師。旨便擊磬一椎。師如放下百斤擔子。遂將世業冷如死灰。決志出家。一日與內室。揮鋤地中。偶自嘆曰。解脫之期。得在何時。室曰。君要去即去。何必在口。師便長揖而別。至夜自剃鬚發。尋造大峨洪椿坪。雖在稠人中。孜孜以一椎磬在念。乃下山參尋知識。至夾江遇一關主。師問曰。在此作么。主敲靜版三下掩卻關。師於此稍有所進。乃于北坪。效高峰死關。乃自誓曰。若話頭不開。道不入手。必不出關。自丁丑二月一日入關。至十九日。忽如迅雷震地。舉身都碎。
【現代漢語翻譯】 現代漢語譯本： 鉗拂不倦所感召的（指燈甫禪師的成就）。順治庚寅年（1650年）十月初十日，將佛法傳付給門人耳庵，安詳圓寂。享年六十五歲，僧臘三十二年。塔葬于觀音山熊耳庵后。
大鑒惠能（六祖慧能）門下第三十一世
慶忠機禪師的法嗣
成都府石樓燈昱禪師
益州人。長期參學于慶忠禪師處。一次，跟隨慶忠禪師在江上游歷，月崖居士指著船頂的圓相問道：『馬船也具備三十二應身嗎？』禪師回答：『只像仰山慧寂禪師的半個兒孫。』慶忠禪師問：『如何才是全部的？』禪師說：『如果想要全部，就辜負了仰山禪師。』慶忠禪師問：『那這個圓相怎麼辦？』禪師說：『和尚您也辜負了弟子。』慶忠禪師問：『哪裡是辜負之處？』禪師說：『三十二應身啊！』慶忠禪師便印可了他。
忠州東明眉山燈甫禪師
彭山張氏之子。年少時跟隨祖母吃素。最初遊歷西山，參學于鑒隨禪師。鑒隨禪師教他觀心念佛。禪師問道：『正在觀心的時候，教誰人唸佛？』鑒隨禪師說：『這位居士且觀心吧。』後來拜訪衡旨禪師，衡旨禪師便敲擊磬一下。禪師如同放下百斤重擔，於是將世俗的產業看得如同死灰一般，決心出家。一日，與妻子在內室，揮鋤于地中，偶然嘆息道：『解脫之期，何時才能到來？』妻子說：『你想去就去，何必掛在嘴上。』禪師便長揖而別。到了晚上自己剃去鬚髮，尋找前往大峨山洪椿坪。雖然身處人群之中，卻孜孜不倦地以一椎磬爲念。於是下山參訪知識。到夾江遇到一位關主，禪師問道：『你在這裡做什麼？』關主敲擊靜版三下，關閉了關門。禪師於此稍有所進。於是在北坪，效仿高峰原妙禪師閉死關。於是自己發誓說：『如果話頭不開，道不入手，必定不出關。』從丁丑年（1637年）二月初一日入關，到十九日，忽然如同迅雷震地，渾身粉碎。
【English Translation】 English version: This (referring to the achievements of Chan Master Dengfu) was brought about by tireless efforts in suppressing afflictions. On the tenth day of the tenth month of the Gengyin year (1650) of the Shunzhi reign, he transmitted the Dharma to his disciple Er'an and passed away peacefully. He lived to be sixty-five years old, with thirty-two years as a monk. His stupa is located behind the Xionger Hermitage on Guanyin Mountain.
The thirty-first generation from Dajian Huineng (the Sixth Patriarch Huineng)
Dharma heir of Chan Master Qingzhong Ji
Chan Master Dengyu of Shitou in Chengdu Prefecture
A native of Yizhou. He studied with Chan Master Qingzhong for a long time. Once, while accompanying Qingzhong on a boat trip on the river, Layman Yueya pointed to the round symbol on the top of the boat and asked, 'Does the horse boat also possess the thirty-two response bodies?' The Chan Master replied, 'Only like half a grandson of Yangshan (Yangshan Huiji).' Chan Master Qingzhong asked, 'What is the whole?' The Chan Master said, 'If you want the whole, you will fail Yangshan.' Chan Master Qingzhong asked, 'What about the round symbol?' The Chan Master said, 'Venerable Master, you also fail the disciple.' Chan Master Qingzhong asked, 'Where is the failing?' The Chan Master said, 'The thirty-two response bodies!' Chan Master Qingzhong then affirmed him.
Chan Master Dengfu of Dongming in Zhongzhou, Meishan
The son of the Zhang family of Pengshan. He ate vegetarian food with his grandmother from a young age. He first traveled to West Mountain and studied with Chan Master Jiansui. Chan Master Jiansui taught him to contemplate the mind and recite the Buddha's name. The Chan Master asked, 'When one is contemplating the mind, who is taught to recite?' Chan Master Jiansui said, 'This layman should contemplate the mind.' Later, he visited Chan Master Hengzhi, who struck the chime once. The Chan Master felt as if he had put down a hundred-pound burden, and he regarded worldly affairs as dead ashes, resolving to leave home. One day, while with his wife in the inner chamber, hoeing the ground, he sighed, 'When will the time of liberation come?' His wife said, 'If you want to go, then go, why must you say it?' The Chan Master bowed deeply and left. That night, he shaved his head and beard and sought out Hongchunping on Mount Emei. Although among the crowd, he diligently kept the thought of a single chime in mind. He then went down the mountain to seek out teachers. Arriving at Jiajiang, he encountered a gatekeeper. The Chan Master asked, 'What are you doing here?' The gatekeeper struck the quiet board three times and closed the gate. The Chan Master made some progress here. So, at Beiping, he imitated Chan Master Gaofeng Yuanmiao and entered a death retreat. He vowed, 'If the topic of meditation does not open, and the Way does not enter, I will not leave the retreat.' He entered the retreat on the first day of the second month of the Dingchou year (1637), and on the nineteenth day, suddenly it was as if a thunderbolt shook the earth, and his whole body was shattered.
含笑未已。隨即出關。復返椿坪。偶樓喜二上座自平山來。得慶忠錄。讀至木鐘玲瓏處。從前所有洞然無滯。遂順舟。謁慶忠於平山。入室次。山顧師曰。汝是峨山僧么。師曰是。山曰。普賢與汝說甚麼。師曰。恰遇和尚入室。山曰。委的恁么說。師曰。有功則考。無功考個甚麼。山即驀頭三竹篦。從是灰心座下。一日師問。無絃琴有韻。撫者是誰。山作鳴琴聲。師曰。不犯宮商和曲調。作么生彈。山曰。摵碎去。師曰。恁么則石輥夜吹笙。山曰。不是好手。出住三教。繼遷靈峰圓通石峰興隆東明草堂開化八席。
先聚云諱日上堂。秋風秋雨底。離甚麼名相。惱得龜哥眼紅眨眨地。把溈仰雲門法眼曹洞。翻湫倒岳。輥作一團。東涌西沒。獨是小廝兒。眼疾手快。跳入杖頭。祖印上放身。大笑曰。快活快活。今日當陽用得親。鐵牛隊隊黃金角。
上堂。昨夜摩醯首羅會。觀音大士。哩哩啰啰不休。拄杖子旋來報道。夢釋偉上座。自南浙來。不參禪。不打坐。三教靈峰。慣白拈手。言罷穩貼貼地。跕在面前。索個偈子。與伊解交去。老僧即與一偈曰。有心聞不得。無耳卻知音。圓通掉背去。和天徹地傾。
巴掌老和尚示寂。上堂。卓三卓曰。驢頭不鬥馬嘴。從三掌中得來。且放過虛張聲勢。從班步下。
【現代漢語翻譯】 現代漢語譯本： 含笑還未停止，隨即離開關口，返回椿坪。恰巧樓喜二位上座從平山前來，得到《慶忠錄》。讀到『木鐘玲瓏』之處，從前所有的疑惑都豁然開朗，毫無滯礙。於是順路前往平山拜見慶忠。入室請教時，慶忠問道：『你是峨山的僧人嗎？』回答說是。慶忠問：『普賢菩薩與你說了些什麼？』回答說：『恰好遇到和尚您入室。』慶忠說：『確實是這麼說的嗎？』回答說：『有功則考察，無功考察什麼呢？』慶忠隨即劈頭蓋臉打了三竹篦。從此灰心喪氣地坐在座下。一天，僧人問道：『無絃琴有韻，彈奏者是誰？』慶忠作出鳴琴的聲音。僧人說：『不犯宮商和曲調，怎麼彈奏？』慶忠說：『摔碎它。』僧人說：『這樣就像石磙在夜晚吹笙。』慶忠說：『不是好手。』後來到三教，相繼主持靈峰、圓通、石峰、興隆、東明草堂、開化等八座寺院。
先聚云在忌日上堂說法：『秋風秋雨之中，遠離什麼名相？惱得烏龜眼紅紅地眨個不停。把溈仰宗、雲門宗、法眼宗、曹洞宗，翻來倒去，攪作一團，東涌西沒。只有小廝兒眼疾手快，跳到拄杖頭上，在祖印上放身，大笑著說：快活快活！今日當陽用得親切，鐵牛隊伍個個都是黃金角。』
上堂說法：『昨夜摩醯首羅天的大會上，觀音大士，哩哩啰啰說個不停。拄杖旋來報告說，夢釋偉上座從南浙前來，不參禪，不打坐，在三教靈峰，慣用白拈手的手段。』說完穩穩當當地站在面前，索要一首偈子，與他交差。老僧就給他一首偈子說：『有心的人聽不到，沒有耳朵的人卻能知音。圓通背道而馳，和天一起徹地傾。』
巴掌老和尚圓寂，上堂說法，舉起拄杖敲了三下說：『驢頭不對馬嘴，是從三巴掌中得來的。』且放過虛張聲勢，從班列中走下。
【English Translation】 English version: Before the smile had faded, he left the pass and returned to Chunping. Coincidentally, monks Louxi came from Pingshan and brought the 'Qingzhong Record'. Reading to the part about the 'exquisite wooden bell', all previous doubts vanished without a trace. He then traveled to Pingshan to visit Qingzhong. During the private audience, Qingzhong asked, 'Are you a monk from Emei Mountain (Emei Shan)?' The monk replied, 'Yes.' Qingzhong asked, 'What did Samantabhadra (Puxian) tell you?' The monk replied, 'I just happened to meet you, the abbot, in the room.' Qingzhong said, 'Is that really what he said?' The monk replied, 'If there is merit, then examine it; if there is no merit, what is there to examine?' Qingzhong immediately struck him three times on the head with a bamboo stick. From then on, he sat under the seat disheartened. One day, the monk asked, 'The stringless zither has a melody; who is playing it?' Qingzhong made the sound of playing the zither. The monk said, 'Without violating the notes of Gong and Shang, how is it played?' Qingzhong said, 'Smash it to pieces.' The monk said, 'Then it's like a stone roller playing the sheng (笙, a Chinese wind instrument) at night.' Qingzhong said, 'Not a good hand.' Later, he resided at Sanjiao (三教), successively presiding over Lingfeng (靈峰), Yuantong (圓通), Shifeng (石峰), Xinglong (興隆), Dongming Caotang (東明草堂), Kaihua (開化) temples, holding eight positions.
Xian Juyun, on the anniversary of his death, ascended the hall to preach: 'In the autumn wind and rain, what names and forms (mingxiang) are you separating from? Annoying the turtle, making its eyes red and blinking incessantly. Turning the Weiyang (溈仰), Yunmen (雲門), Fayan (法眼), and Caodong (曹洞) schools upside down, stirring them into a團, surging east and disappearing west. Only the little servant is quick-eyed and quick-handed, jumping onto the top of the staff, releasing himself on the ancestral seal, laughing loudly and saying: How happy, how happy! Today, Dangyang (當陽) is used intimately; teams of iron oxen all have golden horns.'
Ascending the hall to preach: 'Last night at the assembly of Maheśvara (摩醯首羅), Avalokiteśvara (觀音) Bodhisattva, was chattering incessantly. The staff came spinning to report that Monk Mengshiwei (夢釋偉) came from Southern Zhejiang (南浙), not practicing Chan (禪), not meditating, and was accustomed to using bare-handed tactics at the Sanjiao Lingfeng (三教靈峰).』 Having said that, he stood steadily in front of me, asking for a verse to give him to get by. The old monk then gave him a verse, saying: 'Those with a mind cannot hear it, but those without ears can understand the sound. Yuantong (圓通) goes against the grain, and the heavens and earth collapse together.'
Old Monk Bazhang (巴掌) passed away. Ascending the hall to preach, he struck the staff three times and said: 'A donkey's head doesn't match a horse's mouth; it comes from the three slaps.' Let go of the bluster and step down from the ranks.
聽來不堪計較。直饒未出茅廬。三分已定。如龍如鬼底。死退活走底。咄。看破了也。
除夕上堂。小盡二十九。大盡三十日。鼠𨉖牛角尖。到頭知委悉。無須鎖子兩頭搖。赤眼烏龜吹鐵笛。明日又新春。不用舊年曆。
上堂。倒曳遼天拄杖。牢拴三耳草鞋。漫云結解為期。尚有末後一著。今與汝等解開布袋。于中竹頭木屑囊藏不少。若遇虛空落地處。一任抖擻。
解制上堂曰。佛華經破故紙。文殊普賢田厙奴。五十三員花酒店。善財百一十城。腳跟未動。毗盧七處九會。磕睡未惺。咄。毗盧了。善財了。文殊普賢了。若凡若聖。乃俗乃僧。無不了了。卓一卓曰。了不可得。僧俗凡聖不可得。文殊普賢不可得。善財不可得。毗盧不可得。不可得亦不可得。到者里莫謂聲聞二乘不見不聞。佛眼覷亦無分。
問。未生事如何。師云。劫風吹不起。曰已生后如何。師云。逆水泛輕舠。曰前後際斷又如何。師云。提起三十棒。曰即今在甚麼處。師便打。
問。空劫前是誰承當。師曰。王大耳。曰相見得么。師曰。沒頭腦。曰仲冬嚴寒。伏惟尊重。師打曰。雪火恰投機。
問。四十九年。未曾說一字。教從何來。師曰。如蟲御木。曰如何演唱。師曰。風和萬籟清。
問。如何是雲門
【現代漢語翻譯】 現代漢語譯本： 聽來不值得計較。即使還沒有走出茅廬，（未來的）三分（局勢）已經確定。無論是像龍一樣的人物，還是像鬼一樣的人物，（都將）走向死亡或逃離。（我）看破了這一切！
除夕上堂說法：小月是二十九天，大月是三十天。就像老鼠鉆進了牛角尖，到了盡頭自然會明白一切。不需要鎖子兩頭搖擺不定，（就像）紅眼烏龜吹奏鐵笛（一樣荒謬）。明天又是新春，不用再看舊年的歷書。
上堂說法：倒拖著遼國的擎天柱（遼天指的是遼國），牢牢地拴著破舊的草鞋。不要說解開（煩惱）結有期限，還有最後的一著（需要解決）。今天我為你們解開布袋，其中竹頭木屑囊藏了不少東西。如果遇到虛空落地之處，就任憑（你們）抖擻（精神，去面對）。
解制上堂說法：佛華經如同破舊的紙張，文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，大行愿的象徵）如同田間的奴僕。五十三員（指的是善財童子五十三參）如同花酒店，善財（Sudhana，求道者）參訪了一百一十座城。腳跟還沒有移動，毗盧（Vairocana，光明遍照）佛已經歷了七處九會。瞌睡還沒有醒來。（我）看破了！毗盧佛已經了結，善財童子已經了結，文殊菩賢已經了結。無論是凡人還是聖人，無論是世俗還是僧侶，沒有不了結的。卓杖一下說：了結是不可得的，僧俗凡聖是不可得的，文殊普賢是不可得的，善財是不可得的，毗盧佛是不可得的，不可得也是不可得的。到了這裡，不要說聲聞二乘（小乘佛教）的人不見不聞，即使是佛眼也無法分辨。
問：未生之事是怎樣的？師父說：劫風也吹不動。問：已生之後又是怎樣的？師父說：逆水行舟。問：前後際斷又是怎樣的？師父說：提起三十棒。問：那麼現在又在什麼地方？師父便打。
問：空劫（宇宙形成前的混沌時期）之前是誰在承擔？師父說：王大耳。問：可以相見嗎？師父說：沒頭腦。問：仲冬（農曆十一月）嚴寒，伏惟尊重。師父打了一下說：雪火恰好投機。
問：四十九年（指佛陀說法四十九年），未曾說過一個字，教法從何而來？師父說：如同蟲子蛀木。問：如何演唱（佛法）？師父說：風和萬籟清。
問：如何是雲門（Yunmen，禪宗宗派之一）？
【English Translation】 English version: Listening to it is not worth dwelling on. Even if one hasn't left the thatched hut, the three-part (situation) is already determined. Whether like a dragon or like a ghost, (they will) die or flee. I have seen through it all!
Sermon on New Year's Eve: A short month has twenty-nine days, a long month has thirty days. Like a rat getting into a bull's horn, one will naturally understand everything when reaching the end. There is no need to sway the lock at both ends, (like) a red-eyed turtle playing an iron flute (it's absurd). Tomorrow is another new spring, no need to look at the old year's calendar.
Sermon: Dragging the Liaotian (referring to the Liao Dynasty) pillar that supports the sky, firmly tying the worn-out straw sandals. Don't say that there is a time limit for untying (the knots of troubles), there is still one last move (to be resolved). Today I will untie the bag for you, in which there are many bamboo heads and wood chips hidden. If you encounter a place where emptiness falls, then let (you) rouse (your spirits to face it).
Sermon on the end of the retreat: The Buddha's Flower Sutra is like old paper, Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great vows) are like slaves in the fields. The fifty-three members (referring to Sudhana's fifty-three visits) are like flower hotels, Sudhana (Sudhana, the seeker) visited one hundred and ten cities. Before the heels have moved, Vairocana (Vairocana, the all-illuminating) Buddha has already experienced seven places and nine assemblies. Before the drowsiness has awakened. I see through it! Vairocana Buddha is finished, Sudhana is finished, Manjusri and Samantabhadra are finished. Whether ordinary people or saints, whether secular or monks, nothing is unfinished. Strike the staff once and say: Completion is unattainable, secular monks and saints are unattainable, Manjusri and Samantabhadra are unattainable, Sudhana is unattainable, Vairocana Buddha is unattainable, unattainable is also unattainable. When you get here, don't say that the Sravakas and Pratyekabuddhas (Hinayana Buddhism) do not see or hear, even the Buddha's eyes cannot distinguish.
Question: What is the matter before birth? The master said: The kalpa wind cannot blow it. Question: What is it after birth? The master said: Rowing a light boat against the current. Question: What is it when the front and back are cut off? The master said: Raise thirty blows. Question: Then where is it now? The master then hits.
Question: Who was bearing it before the empty kalpa (the chaotic period before the formation of the universe)? The master said: Wang Da'er. Question: Can we meet? The master said: No head. Question: It's severely cold in mid-winter (November in the lunar calendar), I respectfully wish you well. The master hit and said: Snow and fire happen to be in tune.
Question: For forty-nine years (referring to the Buddha's forty-nine years of teaching), not a single word has been said, where does the teaching come from? The master said: Like a worm eating wood. Question: How to sing (the Dharma)? The master said: The wind is gentle and all sounds are clear.
Question: What is Yunmen (Yunmen, one of the Zen sects)?
宗。師曰。辣。如何法眼宗。師曰。瞎。如何是溈仰宗。師曰。恰。如何是臨濟宗。師曰。煞。如何是曹洞宗。師曰密。
師。晚年罷席祖山。游鄂城訪臥云。退休于齊安之燕雲山雪堂。所著有草堂規制。金剛大義。折疑略釋。栗園典要。三字經說。內篇詮釋等書。傳於叢林。
忠州福城山慶雲衡山燈炳禪師
合江馮氏子。落髮于寶峰洞然禪師。偶得四家評唱。至無義味處。輒自喜之。適萬和尚宗風大振。時師方年少。即隨業師。禮聚云。未幾即許入堂。經三七日。無門可入。乃對露柱曰。吾此身若不與露柱同體者。誓不肯休。從暮至旦。果獲如一。一日偶舉曰。佛殿入燈籠。牛皮鞔露柱。無二無二分。無別無斷故。未六十日。忽然前後際斷。走見云。云曰。子雖入矣。三句四喝四賓主。又當何如。師又茫然。時慶忠老人為首座。一日隨忠山行次。見磊石三座。忠曰。此不是三句。前行又見四人。忠曰。此不是四賓主。師當下釋然。即拜之曰。元來得恁么近。后二年。先聚云滅度。慶忠廬墓。師晨夕侍焉。不逾年。忠受平山請。師充第一座。時方在髫。酆陵以蜀東第一名勝。四方龍象。一時會集者千有五百人。師雖于稠人中。更勤接納。是時石樓昱。眉山甫。汾陽覺。喬松億。咸受煅煉焉。除夕忠
{ "translations": [ "現代漢語譯本：", "宗：有僧人問。什麼是法眼宗？（法眼宗：禪宗五家之一）", "師說：瞎。", "僧人問：什麼是溈仰宗？（溈仰宗：禪宗五家之一）", "師說：恰。", "僧人問：什麼是臨濟宗？（臨濟宗：禪宗五家之一）", "師說：煞。", "僧人問：什麼是曹洞宗？（曹洞宗：禪宗五家之一）", "師說：密。", "", "禪師晚年從祖山退隱，到鄂城拜訪臥云禪師，最終在齊安的燕雲山雪堂安度晚年。他所著的包括《草堂規制》、《金剛大義》、《折疑略釋》、《栗園典要》、《三字經說》、《內篇詮釋》等書，在叢林中流傳。", "", "忠州福城山慶雲衡山燈炳禪師", "", "是合江馮氏之子。在寶峰洞然禪師處剃度出家。偶然得到《四家評唱》，每當讀到沒有意義的地方，就自己感到高興。恰逢萬和尚的宗風大為興盛，當時禪師還很年輕，就跟隨業師，拜見聚云禪師。沒過多久就被允許進入禪堂。經過二十一天，仍然找不到入門的途徑，於是對著露柱說：『我此身如果不能與露柱融為一體，誓不罷休。』從晚上到早晨，果然獲得瞭如一的境界。一天，偶然舉起話頭說：『佛殿入燈籠，牛皮蒙露柱，無二無二分，無別無斷故。』不到六十天，忽然前後際斷。跑去見聚云禪師，聚云禪師說：『你雖然入門了，那麼三句、四喝、四賓主，又該如何理解呢？』禪師又茫然不知所措。當時慶忠老人擔任首座，一天跟隨慶忠在山中行走，看到三座磊石，慶忠說：『這不是三句。』向前走又看到四個人，慶忠說：『這不是四賓主。』禪師當下釋然，立刻拜謝說：『原來是這麼近。』後來兩年，聚云禪師圓寂，慶忠在墓旁守孝，禪師早晚侍奉。不到一年，慶忠應平山之請，禪師擔任第一座。當時禪師還很年輕。酆陵以蜀東第一名勝著稱，四方龍象，一時聚集了一千五百人。禪師即使在眾多的人群中，也更加勤奮地接納來者。當時石樓昱、眉山甫、汾陽覺、喬松億，都接受了他的鍛鍊。除夕，慶忠", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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問師。汝還腳忙手亂么。師曰。大盡三十日。忠曰。意旨如何。師曰。小盡二十九。
出住吉祥。上堂。六三六四六五。吉祥大震法鼓。黃梅三擊祖意。幡華羅列飛舞。今乃諸護法。建普利道場。特請山僧升座。舉揚般若。若論般若。無說無聞。向何處開口。只聽得一尊宿。在山僧拄杖頭上道。大乘井索。小乘錢索。有漏笊籬。無漏木杓。德山臨濟。無故入門便棒喝。差甚麼使者云行。功曹傳奏。大地草木咸放光明。天龍鬼神歡喜信受。卓拄杖曰。知么。野人恒面壁。三星拱吉祥。
午日示眾。石輥嚼破。虛空冤屈。崑崙叫苦。痛殺海上王郎。到處敲鑼動鼓。喝一喝。家家蒲劍倚天寒。報道今朝是端午。
僧問曹洞宗旨。師指黑白二犬曰。者不是。曰那個是正位。師曰。雞向五更啼。
問。如何是未生前事。師曰。我不曾與汝同參。如何是已生後事。師曰。我曾與汝同參。曰和尚恁么得大自在。師曰。我恁么得大自在。
問。一心不異。萬法一如。如何是萬法之源。師曰。飯缽子。
僧看夾山參船子語。師曰。者漢若不是道吾。幾乎半途而廢。曰那裡是他底半途。師指夾山語。曰如何是法身。師曰。木魚兩個口。如何是法眼。師曰。香爐三隻腳。
問。唸佛底是誰。師曰
【現代漢語翻譯】 現代漢語譯本： 僧人問：『您還是像以前一樣手忙腳亂嗎？』
師父說：『月大三十天。』
僧人問：『這話是什麼意思？』
師父說：『月小二十九天。』 出任吉祥寺住持。上堂說法：『六三六四六五，吉祥寺大震法鼓。黃梅禪宗三次敲擊，祖師的意旨，幡和鮮花羅列飛舞。今天諸位護法，建立普利道場，特請我來升座，宣揚般若（智慧）。若要談論般若，無說無聞，從何處開口呢？只聽得一位老宿，在我拄杖頭上說：大乘（佛教教派，意為大的交通工具）是井上的粗繩索，小乘（佛教教派，意為小的交通工具）是錢串，有漏的是竹製的笊籬，無漏的是木製的水瓢。德山（唐代僧人）和臨濟（唐代僧人），無緣無故入門便棒喝。差遣什麼使者云行，功曹傳奏？大地草木都放出光明，天龍鬼神歡喜信受。』
卓拄杖說：『知道嗎？鄉野之人常年面壁，三星拱衛吉祥。』 午日（端午節）向大眾開示：『石磙嚼破，虛空喊冤，崑崙山叫苦。痛煞海上王郎，到處敲鑼打鼓。』
喝一聲：『家家戶戶的蒲劍倚天寒，報道今天正是端午節。』 僧人問：『曹洞宗（禪宗五家之一）的宗旨是什麼？』
師父指著黑白兩隻狗說：『這不是。』
僧人問：『哪個是正位？』
師父說：『雞向五更啼叫。』 僧人問：『什麼是未出生前的事？』
師父說：『我不曾與你一同參禪。』
僧人問：『什麼是出生后的事？』
師父說：『我曾與你一同參禪。』
僧人問：『和尚您這麼得大自在。』
師父說：『我就是這麼得大自在。』 僧人問：『一心不異，萬法一如，什麼是萬法之源？』
師父說：『飯缽子。』 僧人看夾山（唐代僧人）參拜船子（唐代禪師）的語句。
師父說：『這個人如果不是道吾（唐代僧人），幾乎半途而廢。』
僧人問：『哪裡是他底半途？』
師父指著夾山的話語。
僧人問：『什麼是法身？』
師父說：『木魚兩個口。』
僧人問：『什麼是法眼？』
師父說：『香爐三隻腳。』 僧人問：『唸佛的是誰？』
師父說：
【English Translation】 English version: A monk asked: 'Are you still as busy and flustered as before?'
The Master said: 'The big month has thirty days.'
The monk asked: 'What is the meaning of this?'
The Master said: 'The small month has twenty-nine days.' Assuming the position of abbot at Jixiang Temple. During the Dharma talk: 'Six three six four six five, Jixiang Temple greatly shakes the Dharma drum. Huangmei Zen strikes three times, the meaning of the Patriarch, banners and flowers are arrayed and dance. Today, all the Dharma protectors establish the Universal Benefit Dharma assembly, especially inviting this mountain monk to ascend the seat and proclaim Prajna (wisdom). If we are to discuss Prajna, there is no speaking or hearing, from where should we open our mouths? I only hear an old monk saying on the top of this mountain monk's staff: The Mahayana (Buddhist school, meaning great vehicle) is a well rope, the Hinayana (Buddhist school, meaning small vehicle) is a string of coins, the leaky one is a bamboo sieve, the non-leaky one is a wooden ladle.' Deshan (Tang Dynasty monk) and Linji (Tang Dynasty monk), for no reason, enter and immediately strike and shout. What messenger is sent to travel like clouds, what clerk is sent to announce? All the grass and trees on the earth emit light, and the dragons, gods, and ghosts rejoice and believe.'
Striking the staff, he said: 'Do you know? The rustic constantly faces the wall, three stars surround Jixiang.' On the Dragon Boat Festival, addressing the assembly: 'The stone roller is chewed and broken, the void cries injustice, Mount Kunlun cries in pain.' It pains the Sea King, who beats gongs and drums everywhere.'
With a shout: 'Every household's calamus sword leans against the sky, reporting that today is the Dragon Boat Festival.' A monk asked: 'What is the principle of the Caodong sect (one of the five houses of Zen)?'
The Master pointed to two dogs, one black and one white, and said: 'That is not it.'
The monk asked: 'Which is the correct position?'
The Master said: 'The rooster crows at the fifth watch.' A monk asked: 'What is the matter before birth?'
The Master said: 'I have never practiced Zen with you.'
A monk asked: 'What is the matter after birth?'
The Master said: 'I have practiced Zen with you.'
A monk asked: 'Venerable, how do you attain such great freedom?'
The Master said: 'I attain such great freedom in this way.' A monk asked: 'One mind is not different, all dharmas are one suchness, what is the source of all dharmas?'
The Master said: 'Rice bowl.' A monk was reading the words of Jiashan (Tang Dynasty monk) when he visited Boatman (Tang Dynasty Zen master).
The Master said: 'If this person were not Daowu (Tang Dynasty monk), he would almost give up halfway.'
The monk asked: 'Where is his halfway?'
The Master pointed to Jiashan's words.
The monk asked: 'What is the Dharmakaya (Dharma body)?'
The Master said: 'Wooden fish with two mouths.'
The monk asked: 'What is the Dharma eye?'
The Master said: 'Incense burner with three legs.' A monk asked: 'Who is the one who recites the Buddha's name?'
The Master said:
。雞鳴犬吠。
問。和尚將甚麼為人。師曰。虛空頭戴角。曰若遇盲聾瘖啞三種人來如何。師曰。玉兔嚼寒冰。僧禮拜。師撫禪床曰。茫茫宇宙人無數。幾個男兒是丈夫。
康熙丁未。師游江浙。至雙徑掃大慧祖塔二載。乃歸退住忠之慶雲。庚申六月十八日。示微疾。說偈而逝。世壽七十。僧臘五十三。門人性玨。分靈骨一半。附葬于高峰祖塔之左。余皆塔于本寺之西岡。
忠州高峰開禧三山燈來禪師
蜀墊江曾氏子。自幼業儒。少列黌序。長食饌堂。數次棘闈。咸推名匠。居恒喜讀佛書及先德語錄。遇無意味話。輒欣好不已。樂與緇輩往來。有僧傳聚云古音王傳。並平山錄。巴掌和尚錄。讀之心醉。嘗自矢曰。吾異日必為聚雲兒孫。越數年。從本邑吊巖山南浙二師祝髮。避兵江南。止東明寺。聞慶忠住石峰。師奉書于忠。忠復書。有似忍賢座不過之語。師讀之嘆曰。者老漢婆心太切。遂入山參禮。半月被南師強之。入夜郎。會伯兄憲副公宦旋。接之返蜀。每謂師曰。修行固善。但出處大事。未可草草。師笑而不答。戊子再謁慶忠於青山。時笑亭維那。夢人持黃鞋一端供忠。忠命亭。大書以此成正覺五字。晨興白忠。忠曰。是必有繼佛真乘者來。次日師果至。忠一見便曰。汝莫是曾不波耶。
【現代漢語翻譯】 現代漢語譯本： 雞鳴犬吠。
問：和尚用什麼來教化人？師父說：『虛空頭戴角。』（意指不可思議的境界）問：如果遇到盲、聾、喑、啞這三種人來，該如何是好？師父說：『玉兔嚼寒冰。』（意指無言的教化）僧人禮拜。師父撫摸禪床說：『茫茫宇宙人無數，幾個男兒是丈夫？』（意指真正有擔當的人很少）
康熙丁未年（1707年），師父遊歷江浙一帶，到雙徑掃大慧祖塔，住了兩年。之後回到忠州慶雲寺安度晚年。庚申年（1740年）六月十八日，略感不適，說完偈語后圓寂，世壽七十歲，僧臘五十三年。弟子性玨，分取靈骨一半，附葬于高峰祖塔的左側，其餘的都建塔于本寺的西岡。
忠州高峰開禧三山燈來禪師
是蜀地墊江曾氏之子。從小學習儒學，年輕時在學校讀書，長大后在官府食堂吃飯。多次參加科舉考試，都被認為是名家。平時喜歡讀佛書和先賢語錄，遇到沒有意味的話，就非常喜歡。樂於與僧人交往。有僧人傳給他聚云古音王傳，以及平山錄、巴掌和尚錄，讀後心醉神迷。曾經發誓說：『我將來一定要做聚云的子孫。』過了幾年，在本邑從吊巖山南浙二師那裡剃度出家。爲了躲避戰亂來到江南，住在東明寺。聽說慶忠住在石峰，師父寫信給慶忠，慶忠回信，有類似忍賢座不過之語。師父讀後感嘆說：『這老漢婆心太切。』於是入山參拜。半個月后被南師強迫離開，前往夜郎。恰逢伯父憲副公卸任回家，接他返回蜀地。伯父經常對師父說：『修行固然好，但是出處大事，不可草率。』師父笑而不答。戊子年再次在青山拜見慶忠，當時笑亭維那，夢見有人拿著黃鞋一端供奉慶忠。慶忠命令笑亭，大書『以此成正覺』五個字。早晨醒來告訴慶忠，慶忠說：『這必定是有繼承佛法真乘的人要來。』第二天師父果然到了。慶忠一見就說：『你莫非是曾不波嗎？』
【English Translation】 English version: Cockcrow and dog's bark.
Question: What does the monk use to edify people? The master said: 'Emptiness wears horns on its head.' (Referring to an inconceivable state) Question: If one encounters the blind, deaf, mute, and dumb, how should one proceed? The master said: 'The jade rabbit chews on frozen ice.' (Referring to wordless teaching) The monk prostrated. The master stroked the Zen bed and said: 'In the vast universe, there are countless people, but how many men are truly men?' (Referring to how few people are truly responsible)
In the Dingwei year of the Kangxi reign (1707), the master traveled to the Jiangzhe area and swept the pagoda of Great Wisdom Ancestor at Shuangjing, staying for two years. Then he returned to Qingyun Temple in Zhongzhou to spend his remaining years. On the eighteenth day of the sixth month of the Gengshen year (1740), he felt slightly unwell, recited a verse, and passed away peacefully. His worldly age was seventy, and his monastic age was fifty-three. His disciple Xingjue divided half of his spiritual bones and buried them to the left of the High Peak Ancestor's pagoda. The rest were built into a pagoda on the western hill of the temple.
Zen Master Denglai of Gaofeng Kaixi Sanshan in Zhongzhou
He was the son of the Zeng family of Dianjiang in Shu. From a young age, he studied Confucianism, and in his youth, he studied at school. When he grew up, he ate in the government canteen. He participated in the imperial examinations several times and was considered a master. He usually liked to read Buddhist books and the sayings of past masters. When he encountered meaningless words, he was very happy. He enjoyed associating with monks. A monk passed on to him the Ancient Sound King Biography of Juyun, as well as the Pingshan Record and the Palm Monk Record. He was fascinated after reading them. He once vowed: 'I will surely be a descendant of Juyun in the future.' After several years, he was tonsured as a monk by the two masters Nan Zhe of Diaoyan Mountain in his hometown. To avoid the war, he came to Jiangnan and stayed at Dongming Temple. Hearing that Qingzhong was living in Shifeng, the master wrote a letter to Qingzhong, and Qingzhong replied, with words similar to 'Renxian's seat is no more.' The master sighed after reading it: 'This old man is too kind.' So he went up the mountain to pay homage. Half a month later, he was forced to leave by Master Nan and went to Yelang. It happened that his uncle, Vice Commissioner Gong, returned home after his term of office, and took him back to Shu. His uncle often said to the master: 'Cultivation is good, but the matter of going out into the world should not be taken lightly.' The master smiled and did not answer. In the Wuzi year, he visited Qingzhong again at Qingshan. At that time, the director of the Xiaoting, dreamed that someone was holding one end of a yellow shoe to offer to Qingzhong. Qingzhong ordered Xiaoting to write the five characters 'Achieve Enlightenment with This.' When he woke up in the morning, he told Qingzhong, who said: 'This must be someone who will inherit the true vehicle of Buddhism.' The next day, the master arrived. As soon as Qingzhong saw him, he said: 'Are you Zeng Bu Bo?'
師曰。和尚莫眼華。忠哂之。眉山首座。解衲相贈。三日後命參堂。忠示以沒得話頭語。又戒不許看一文字。時巴掌和尚。亦在山中。得以朝暮請益。青山嚴冷枯淡。坡事繁重。師不以為難。苦蔘兩月。了無入處。一夕啟掌和尚曰。某近日。坐不得。行不得。睡不得。飲食不得。昏悶幾於欲絕。此事倘若無緣。直可罷休。掌曰。汝果到此耶。不久有訊息了快參。師佩其語。功倍於前。自戊子冬廿六日。至己丑三月廿六夜。適笑亭維那。閱大慧錄。至嚴陽問趙州一物不將來。州答放下著。師伸首見之。不覺肢節俱解。乃撫案大笑曰。悔悔悔。亭曰。汝見個甚麼便乃爾。師驀與一掌。亭盡力一推。師即趨方丈。忠曰。作么生。師撫掌一下。忠曰。落在甚麼處。師拂袖便出。一日侍忠與掌山行次。見浮雲飛度。師問曰。落在甚麼處。忠向空一指云看。掌打師一掌。師方貼然。己丑十月。掌應施州鳳衛侯請。師請充記室。及到施州。掌將缽袋付耳庵。先期化去。留偈示師。師方通嗣法書于忠。忠諭曰。巴掌既卸擔于汝。好好擔著。近載始出山省忠於靈峰。入室次。忠曰。末後句聻。師擬對。忠曰。不是。遲二期再進。忠曰。不是不是。忠知其未穩。示以本色鉗錘。師忘寢食者三晝夜。一宵開靜后。忽然穎脫。次早入室。忠不與
語。周旋竟期。亦不與語。至夜忠登塌。師作禮出。腳才跨門。忠遽問曰。末後句作么生。師方進語。翌日忠上堂曰。也大奇。也大奇。末後句妙難思。汝諸人知么。那門外漢不是。山僧悄地引則機緣。又爭得進門。聽吾偈。全身放下隱山隈。頭角才成喜兩開展轉由吾相分付。雷轟電掣出潛來。即命首眾。順治甲午歲。出住忠州崇聖。次遷梁山之興龍五云。緇衲奔驟。向化侯譚公。以夔州之曇華迎師。道望彌著。復創忠州之高峰。戊申入浙。領嘉禾之天寧。
上堂。喝一喝曰。雷以動之。噓一聲曰。風以散之。卓拄杖曰。雨以潤之。畫○相曰。日以暄之。此是衲僧機關。因甚注以羲經妙義。祇緣華野鄧居士。具贊化才猷。于茲飯眾。祈嗣越例。與諸人。露個訊息。還見么。先天弗違。後天奉若。綵鳳五色毛。祥麟一隻角。
上堂。松直棘曲。𠒎短鶴長。眉先須后。舌柔齒剛。點頭三下。自肯承當。承當個甚麼。績麻滿筐。
上堂。三山不會佛法。逢著虛空一摑。拄杖眉長丈三。拂子眼橫尺八。四四三三。七七八八。
上堂。江水湯湯。河流蕩蕩。風敲翠竹。日照堤楊。觸境觀不足。明明無回互。卓拄杖曰。莫將黃葉當金錢。貓兒原解捉老鼠。
上堂。此事如鬧市裡飏石頭。著首者便知
【現代漢語翻譯】 現代漢語譯本： 語。周旋竟期。亦不與語。至夜忠登塌。師作禮出。腳才跨門。忠遽問曰：『末後句作么生？』師方進語。翌日忠上堂曰：『也大奇，也大奇。末後句妙難思。汝諸人知么？那門外漢不是。山僧悄地引則機緣。又爭得進門。聽吾偈。全身放下隱山隈。頭角才成喜兩開展轉由吾相分付。雷轟電掣出潛來。』即命首眾。順治甲午歲（1654年）。出住忠州崇聖。次遷梁山之興龍五云。緇衲奔驟。向化侯譚公。以夔州之曇華迎師。道望彌著。復創忠州之高峰。戊申入浙。領嘉禾之天寧。
上堂。喝一喝曰：『雷以動之。』噓一聲曰：『風以散之。』卓拄杖曰：『雨以潤之。』畫○相曰：『日以暄之。』此是衲僧機關。因甚注以羲經妙義。祇緣華野鄧居士。具贊化才猷。于茲飯眾。祈嗣越例。與諸人。露個訊息。還見么？先天弗違。後天奉若。綵鳳五色毛。祥麟一隻角。
上堂。松直棘曲。𠒎短鶴長。眉先須后。舌柔齒剛。點頭三下。自肯承當。承當個甚麼？績麻滿筐。
上堂。三山不會佛法。逢著虛空一摑。拄杖眉長丈三。拂子眼橫尺八。四四三三。七七八八。
上堂。江水湯湯。河流蕩蕩。風敲翠竹。日照堤楊。觸境觀不足。明明無回互。卓拄杖曰：『莫將黃葉當金錢，貓兒原解捉老鼠。』
上堂。此事如鬧市裡飏石頭。著首者便知。
【English Translation】 English version: He did not speak to him even when they were together for a long time. One night, Zhong ascended to the sleeping platform. The master made a respectful bow and went out. As his foot was just crossing the threshold, Zhong suddenly asked, 'What is the ultimate phrase?' The master then began to speak. The next day, Zhong ascended to the hall and said, 'How wondrous, how wondrous! The ultimate phrase is profoundly difficult to fathom. Do you all know it? That layman outside the door does not. This monk quietly used the opportunity to guide him, so how could he enter the door? Listen to my verse: The whole body is laid down, hidden in the mountain recesses. The horns have just formed, joyfully spreading out. The transformation is entrusted to my form. Thunder roars and lightning flashes, emerging from the hidden depths.' Then he ordered the head monk. In the year of Jiawu (1654) during the Shunzhi reign, he left to reside at Chong Sheng in Zhongzhou. Later, he moved to Xinglong Wuyun in Liangshan. Monks and nuns flocked to him. Marquis Tan of Xianghua welcomed the master with the Tanhua of Kuizhou. His reputation grew even more prominent. He then founded Gaofeng in Zhongzhou. In the year of Wushen, he entered Zhejiang and led Tianning in Jiahe.
Ascending the hall, he shouted once, saying, 'Thunder moves it.' He sighed once, saying, 'Wind scatters it.' He struck the staff, saying, 'Rain moistens it.' He drew a circle, saying, 'The sun warms it.' This is the mechanism of a Buddhist monk. Why is it annotated with the profound meaning of the Book of Changes? It is only because layman Deng of Huaye possesses the talent to praise transformation. Here, he feeds the assembly, praying for descendants beyond the norm. I reveal a message to you all. Do you see it? The pre-heaven is not violated, the post-heaven is followed. The colorful phoenix has five-colored feathers, the auspicious unicorn has one horn.
Ascending the hall, he said: Pine trees are straight, thorns are crooked. The 𠒎 is short, the crane is long. Eyebrows come before the beard, the tongue is soft, the teeth are hard. Nodding three times, one acknowledges and accepts. Accepts what? Spinning hemp fills the basket.
Ascending the hall, he said: The Three Mountains do not understand the Buddha-dharma. Encountering emptiness, they are slapped once. The staff's eyebrows are twelve feet long. The whisk's eyes are one foot eight inches wide. Four four three three, seven seven eight eight.
Ascending the hall, he said: The river water flows swiftly. The streams meander. The wind knocks against the green bamboo. The sun shines on the embankment willows. Touching the environment, one cannot see enough. Clearly, there is no turning back. Striking the staff, he said, 'Do not take yellow leaves for gold coins; cats naturally know how to catch mice.'
Ascending the hall, he said: This matter is like throwing stones in a crowded market. Whoever gets hit on the head knows it.'
。山僧今日飏下石頭了也。還有著首者么。
上堂。上大人。丘乙己。圓是規。方是矩。看將來無彼此。麥裡面兮谷里米。止止。佳作仁也可知禮。
上堂。之乎也者。難措一辭。良久默然。和盤托出。委悉么。家有犢牛兒。價直十二兩。
上堂。一不成單二不雙。六門緊閉沒收藏。有時鬧市街頭。過。三歲孩兒喚作娘。頭短小尾粗長。既無背面。又絕肝腸。若人識得。打他無妨。罵他無妨。
慶忠老和尚圓寂。上堂。喝一喝云。此是先師三十年來。把釣持竿一句。喝一喝云。此是先師六十六后。收綸轉棹一句。且承先啓後一句。又作么生。良久云。浯水曲如帶。翠山列似屏。時時聚雲雨。在在雙徑云。法雲密佈。法雨漓淋。呿呬呿呬。丘乙己上大人。蓮社永開佐治平。復喝一喝。
小參。長三短五。七縱八橫。頭正尾正。眼全足全。會得分文不直。不會。疑則別參。蒼天。山僧生在萬曆四十二年。
小參。者一句。西天四七。東土二三。都來沒起口處。山僧為汝道破。逢人切忌錯舉。
小參。雲行雨施。品物流形。太和元氣。草木皆春。今朝是二月一。了看那金風到處。勾者萌。甲者拆。萬物欣欣盡向榮。面目本來不借借。不借借。為君決。生前鼻孔何曾別。非青非黃
【現代漢語翻譯】 現代漢語譯本： 山僧今天已經拋下石頭了。還有人能接得住嗎？
上堂說法。『上大人，丘乙己，圓是規，方是矩，看將來無彼此。麥裡面兮谷里米。止止，佳作仁也可知禮。』
上堂說法。『之乎也者，難措一辭。』良久默然。『和盤托出。』明白了嗎？『家有犢牛兒，價直十二兩。』
上堂說法。『一不成單二不雙，六門緊閉沒收藏。有時鬧市街頭過，三歲孩兒喚作娘。頭短小尾粗長，既無背面，又絕肝腸。若人識得，打他無妨，罵他無妨。』
慶忠老和尚圓寂。上堂說法。喝一聲說：『這是先師三十年來，把釣持竿一句。』又喝一聲說：『這是先師六十六年後，收綸轉棹一句。』那麼承先啓後一句，又該怎麼說呢？良久說：『浯水曲如帶，翠山列似屏。時時聚雲雨，在在雙徑云。法雲密佈，法雨漓淋。呿呬呿呬，丘乙己上大人。蓮社永開佐治平。』再次喝一聲。
小參說法。『長三短五，七縱八橫。頭正尾正，眼全足全。會得分文不直，不會，疑則別參。』蒼天。山僧生在萬曆四十二年（1614年）。
小參說法。『者一句，西天四七，東土二三，都來沒起口處。』山僧為你們說破。『逢人切忌錯舉。』
小參說法。『雲行雨施，品物流形。太和元氣，草木皆春。今朝是二月一，了看那金風到處，勾者萌，甲者拆，萬物欣欣盡向榮。面目本來不借借，不借借，為君決。生前鼻孔何曾別，非青非黃。』 English version: The mountain monk has thrown down the stone today. Is there anyone who can catch it?
Ascending the hall for Dharma talk: 'Superior man, Qiu Yi-ji, circle is compass, square is set square, looking forward there is no difference. Rice in wheat, rice in grain. Stop, stop, good work, benevolence, and knowledge of propriety.'
Ascending the hall for Dharma talk: 'Zhi, hu, ye, zhe (meaningless particles in classical Chinese), it's difficult to add a word.' After a long silence, 'Present the whole thing on a plate.' Do you understand? 'There is a calf at home, worth twelve taels.'
Ascending the hall for Dharma talk: 'One is not single, two is not double, the six gates are tightly closed with nothing stored. Sometimes passing through the bustling market, a three-year-old child calls someone 'mother'. The head is short, the tail is thick and long, with neither front nor back, and no liver or intestines. If someone recognizes it, it's okay to hit him, it's okay to scold him.'
In memory of the late Elder Qingzhong's passing, ascending the hall for Dharma talk. He shouts once, saying: 'This is the late master's saying of holding the fishing rod for thirty years.' He shouts again, saying: 'This is the late master's saying of reeling in the line and turning the oar after sixty-six years.' Then, what about the saying of inheriting the past and ushering in the future? After a long silence, he says: 'The Wu River is curved like a belt, and the green mountains are arranged like a screen. Clouds and rain gather from time to time, and double paths are everywhere. The Dharma clouds are dense, and the Dharma rain is pouring down. Qie xi qie xi, Qiu Yi-ji, superior man. The Lotus Society will forever be open to assist in governing peace.' He shouts again.
Small Dharma talk: 'Long three, short five, seven vertical, eight horizontal. Head straight, tail straight, eyes complete, feet complete. Understanding is not worth a penny, not understanding, then seek another consultation.' Heavens. This mountain monk was born in the forty-second year of the Wanli reign (1614).
Small Dharma talk: 'This phrase, the Western Heaven forty-seven, the Eastern Land twenty-three, all come without a starting point.' This mountain monk will break it for you. 'When you meet people, be sure not to mention it wrongly.'
Small Dharma talk: 'Clouds move and rain falls, all things take shape. The great harmony of primordial energy, all plants and trees are in spring. Today is the first day of the second month, look at the golden wind everywhere, those that can be hooked sprout, those that can be broken break, all things are joyfully flourishing. The face originally does not borrow, does not borrow, I will decide for you. How have the nostrils been different before birth, neither blue nor yellow.'
【English Translation】 The mountain monk has already cast the stone down today. Is there anyone who can catch it?
Ascending the hall. 'Superior man, Qiu Yi-ji, circle is compass, square is set square, looking forward there is no difference. Rice in wheat, rice in grain. Stop, stop, good work, benevolence, and knowledge of propriety.'
Ascending the hall. 'Zhi, hu, ye, zhe, difficult to add a word.' After a long silence. 'Present the whole thing on a plate.' Do you understand? 'There is a calf at home, worth twelve taels.'
Ascending the hall. 'One is not single, two is not double, the six gates are tightly closed with nothing stored. Sometimes passing through the bustling market, a three-year-old child calls someone 'mother'. The head is short, the tail is thick and long, with neither front nor back, and no liver or intestines. If someone recognizes it, it's okay to hit him, it's okay to scold him.'
In memory of the late Elder Qingzhong's passing, ascending the hall. He shouts once, saying: 'This is the late master's saying of holding the fishing rod for thirty years.' He shouts again, saying: 'This is the late master's saying of reeling in the line and turning the oar after sixty-six years.' Then, what about the saying of inheriting the past and ushering in the future? After a long silence, he says: 'The Wu River is curved like a belt, and the green mountains are arranged like a screen. Clouds and rain gather from time to time, and double paths are everywhere. The Dharma clouds are dense, and the Dharma rain is pouring down. Qie xi qie xi, Qiu Yi-ji, superior man. The Lotus Society will forever be open to assist in governing peace.' He shouts again.
Small Dharma talk. 'Long three, short five, seven vertical, eight horizontal. Head straight, tail straight, eyes complete, feet complete. Understanding is not worth a penny, not understanding, then seek another consultation.' Heavens. This mountain monk was born in the forty-second year of the Wanli reign (1614).
Small Dharma talk. 'This phrase, the Western Heaven forty-seven, the Eastern Land twenty-three, all come without a starting point.' This mountain monk will break it for you. 'When you meet people, be sure not to mention it wrongly.'
Small Dharma talk. 'Clouds move and rain falls, all things take shape. The great harmony of primordial energy, all plants and trees are in spring. Today is the first day of the second month, look at the golden wind everywhere, those that can be hooked sprout, those that can be broken break, all things are joyfully flourishing. The face originally does not borrow, does not borrow, I will decide for you. How have the nostrils been different before birth, neither blue nor yellow.'
。非赤非白。名之不能。狀之不得。無物可倫。無形可埒。㘞地一聲恁么來。踏破東南與西北。不問天寬。何嫌地窄。十方世界露全身。到處釋迦與彌勒。舉拄杖曰。還見么。擲下曰。翻身踢倒五須彌。大地虛空如潑墨。珍重。
示眾。口不解說。蜈蚣無腳。耳不解聞。木馬懸鈴。眼不解見。瞎驢磨面。者個只尋常秦時𨍏鑠鉆○看雨打梨華。風吹柳線<
示眾。石龍驗人有三句。第一要迸開頂門。第二要扭轉鼻孔。第三要脫體逍遙。須是不動唇皮。分明道答。還有同生同死底么。
僧問。如何是清凈法身。師云。泥豬獺狗。
問。路逢達道人。不將語嘿對。未審將甚麼對。師云。今日見兩人舁野豬。
問。如何是三世諸佛。師云。馬牛羊。
問。如何是超生死不相干句。師云。山菌子。
問。如何是生前面目。師云。描不成畫不就。
商州牧沈赤肩居士。初任新寧。參師。師痛加錐劄。士低首良久。師云。曾見夾山參船子機緣么。士云。見。師云。試舉看。士舉。至夾山辭行頻頻回顧處。師驀豎掌云。將謂別有耶。士當下釋然。后見貓捕雞。雞飛入草中。師取磚一塊置地云。是甚麼。士作雞鳴聲。師云。
{ "translations": [ "現代漢語譯本：", "非紅非白，無法命名，無法描述，沒有可以比擬的事物，沒有可以比肩的形態。『㘞』地一聲從何而來？踏破東南和西北。不問天空寬廣，何嫌大地狹窄？十方世界顯露全身，到處都是釋迦（Śākyamuni，能仁，佛教創始人）和彌勒（Maitreya，慈氏，未來佛）。", "舉起拄杖說：『還看見了嗎？』擲下拄杖說：『翻身踢倒五須彌（須彌山，Mount Meru，佛教宇宙觀中的聖山），大地虛空如同潑墨。』珍重。", "", "開示大眾：嘴巴不能解釋，就像蜈蚣沒有腳一樣；耳朵不能聽聞，就像木馬懸掛鈴鐺一樣；眼睛不能看見，就像瞎驢拉磨一樣。這個只是尋常的秦時（公元前221年-公元前207年）𨍏鑠鉆，看看雨打梨花，風吹柳線。", "", "開示大眾：石龍考驗人有三句。第一要迸開頂門，第二要扭轉鼻孔，第三要脫體逍遙。必須是不動嘴唇，分明回答。還有同生同死的嗎？", "", "僧人問：『如何是清凈法身？』師父說：『泥豬獺狗。』", "", "問：『路上遇到得道之人，不以言語或沉默相對，不知用什麼來應對？』師父說：『今天看見兩個人抬著野豬。』", "", "問：『如何是三世諸佛？』師父說：『馬牛羊。』", "", "問：『如何是超越生死不相干的語句？』師父說：『山菌子。』", "", "問：『如何是出生前的本來面目？』師父說：『描不成，畫不就。』", "", "商州牧沈赤肩居士，剛到新寧上任時，參拜師父。師父嚴厲地加以鞭策。居士低頭很久。師父說：『曾見過夾山參拜船子的機緣嗎？』居士說：『見過。』師父說：『試著說來聽聽。』居士說到夾山辭行時頻頻回顧之處，師父突然豎起手掌說：『還以為有什麼別的呢！』居士當下釋然。後來（居士）看見貓抓雞，雞飛入草叢中，師父取一塊磚頭放在地上說：『這是什麼？』居士學雞叫。", "師父說：『
者話猶未圓在。士將磚一腳踢去。師乃印可。
曹秋岳沈赤肩。同師坐次。話及布袋和尚機緣。師向岳索云。乞我一文錢。岳雲。者一文急忙拈不出在。赤肩云。請向弟子乞看。師云。你做窮官底人。向你乞個甚麼。
晚居天寧二載。緇素景從晨夕參請。師與唱酬無倦。一時達者。稱為大慧再來。康熙己酉。編梓聚云三世語錄。附楞嚴大藏。即返蜀。為慶忠。建塔于高峰。乙丑歲七月十五日。集眾謂曰。汝等當訃聞同門。十八日午時吾行矣。至期。命門人舁龕至丈室。親書得大自在額。懸于龕首。端坐龕中。手書遺偈云。行年七十有二。開堂四十有三。生死瞥然無與。去來有甚相干。老僧直實而道。一任諸人疑者疑。信者信。參者參。雖然如是。也不得放過。咦。擲筆泊然而逝。阇維齒牙不壞。舍利盈坎。附葬于慶忠塔右。與衡山塔並。遵治命也。有六會語錄。宗旨纂要。松林閑評三十卷。行世。
梁山太平三空燈杲禪師
蓬州鄭氏子。初為郡吏。一旦投華銀山南宗律師披剃。即下山參聚云。時慶忠為首座。師嘗扣之。忠出世平都吟翁東明青山。師皆總院事。當時名宿。如破山明眉山甫咸下之。蓋其機辯穎逸。出入宋元。自印心於忠后。出住棲賢。一日燒畬次。丈雪禪師過訪。師曰。水鎖雙
溪。峰高萬仞。向甚處去。雪曰。行路倦了上棲賢歇歇去。師曰。看狗子及至。雪曰。請和尚奉禮。師曰。適才相見了也。傍僧曰。莫眼花。師喝曰。非汝境界。雪曰。果然名不虛傳。師曰。喫茶去。一日師游忠路。與敏樹禪師。談及時事。樹曰。萬事俱要造化好。師把住曰。梅花不在樹枝上。白雪豈從天降來。且道。還是造化。不是造化。樹曰。普天匝地。師曰。須曏者里評論始得。四方屢請升座說法。師叱曰。我三空非布販子禪。待五百人方說小參。眾不盈千者。誓不上堂。后迎忠於太平。忠一日謂曰。諸方號汝為牙爪。平時有甚機緣么。師曰。古今語錄。塞海堆山。放過某甲一人罷。師生平。戮力叢林。分寸不蓄。與眾甘苦。一事稍拂。抽杖便行。康熙癸卯。尋匡山至隆興。方伯余公迎居署內。晨夕問道。未及一載。偶一字相違。宵夜遁去。公命人急追之。已渡江矣。丙午三月二日。行化廬州。病新起。語眾曰。八苦交煎。四大分散。如是而已。侍僧曰。和尚到此何如。師曰。老僧豈在古人之下。今將行矣。吾平生不離大海眾。滅后以骸骨。付諸水濵。言畢而逝。
梁山高峰喬松燈億禪師
鄰水馮氏子。兒時每嘆曰。做和尚去。父兄俱以和尚呼之。時有方士過門。謂父曰。此子命相不凡。非池中物
。十七歲。披剃于本邑慧空庵。未久遇業師復初。初自兩都回。言南方禪席。師拜會下。同住邑之延福寺。寺嘗開經論。師雖聽習大意明瞭。而己躬下事。未得穎脫。時時在念。後於五龍庵。遇一禪客。以青州公案。雲門屎橛等語。每每相問未決。造華銀山。謁南宗宗南堂丈中。見聚云老人像。又得一貫別傳五冊。從頭細看。覺有所得。遂約同志數人。放舟東下。至平山。聞聚云化去。遂參慶忠。忠時廬墓。次年忠應平都請。師愿入侍寮。一日入室次。師才入。忠曰。我不曾教汝。師珍重便出。腳才跨門。豁然領旨。自此傾誠座下。一十五載。初住白巖。上堂。以拄杖橫肩曰。會么。具眼者出來。山僧有個驗處。僧問。如何是萬物咸新句。師便打。如何是舜德堯仁句。師亦打。乃曰。山花似錦。澗水如藍。乾坤浩蕩。日月高懸。擲拄杖下座。
上堂。連喝四喝曰。喚作金剛王寶劍得么。喚作踞地獅子得么。喚作探竿影草得么。喚喚作一喝不作一喝用得么。咄。臨濟老漢口門太窄。
示眾。韶陽餅諗老茶。猶是止飢接渴。臨濟喝德山棒。且非正令全提。僧問。如何是正令全提。師曰。拈案子山來。曰學人不會。師曰。還安舊處著。
示眾。撒手那邊。回頭者畔。聞鐘登殿。擊鼓升堂。是即是。且屙屎
【現代漢語翻譯】 現代漢語譯本： 十七歲時，他在本邑的慧空庵剃度出家。不久遇到了他的業師復初。復初從兩都（指當時的兩個首都）回來，談及南方禪宗的盛況，於是他拜在復初門下。他們一同住在邑中的延福寺。寺里曾經開講經論，他雖然聽習，大意也明白了，但是自己切身修行的事情，卻沒有得到徹底的解脫，時時都在思考。後來在五龍庵，遇到一位禪客，用青州公案、雲門屎橛等語，常常互相問難，但始終沒有解決。於是前往華銀山，拜謁南宗宗南堂的丈室，見到聚云老人像，又得到一貫別傳五冊，從頭仔細閱讀，覺得有所領悟。於是約了幾位志同道合的人，乘船東下，到達平山，聽說聚云已經圓寂。於是參訪慶忠，當時慶忠正在守墓。第二年，慶忠應邀前往平都，他願意入侍寮房。一天，輪到他入室請益，他剛進去，慶忠就說：『我不曾教你。』他非常珍重這句話，便走了出來。腳剛跨過門檻，忽然領悟了旨意。從此傾心誠意地在慶忠座下學習了十五年。最初住在白巖，上堂說法時，用拄杖橫在肩上說：『會么？有眼力的人出來！山僧有個檢驗的地方。』有僧人問：『如何是萬物咸新句？』師父便打。『如何是舜德堯仁句？』師父也打。於是說：『山花似錦，澗水如藍，乾坤浩蕩，日月高懸。』說完，把拄杖扔下，走下座。 上堂說法時，連續喝了四聲說：『喚作金剛王寶劍可以么？喚作踞地獅子可以么？喚作探竿影草可以么？喚作一喝不作一喝用可以么？』咄！臨濟老漢的口門太窄了。 開示大眾：韶陽的餅，諗（shěn，理解）的茶，也只是止飢解渴而已。臨濟的喝，德山的棒，也並非完全是正令全提。有僧人問：『如何是正令全提？』師父說：『把案子山拿來。』僧人說：『學人不會。』師父說：『還安在舊處吧。』 開示大眾：撒手那邊，回頭這邊，聞鐘登殿，擊鼓升堂，是即是，且屙屎（lā shǐ，排便）。
【English Translation】 English version: At the age of seventeen, he was tonsured at Huikong Hermitage in his hometown. Not long after, he met his teacher, Fuchu. Fuchu had returned from the two capitals (referring to the two capital cities at the time) and spoke of the flourishing of the Southern Chan sect, so he became a disciple of Fuchu. They lived together in Yanfu Temple in the town. The temple had once opened lectures on scriptures and treatises. Although he listened and studied, and understood the general meaning, he had not achieved thorough liberation in his own personal practice, and he was constantly thinking about it. Later, at Wulong Hermitage, he met a Chan traveler who used the Qingzhou case, Yunmen's 'shit stick' and other sayings to question each other, but he never resolved them. So he went to Huayin Mountain to visit the abbot of the Southern Zongzong South Hall, and saw the statue of the old man Juyun, and also obtained five volumes of 'A Complete Biography', which he read carefully from beginning to end, and felt that he had gained some understanding. So he invited several like-minded people to take a boat east, and arrived at Pingshan, where he heard that Juyun had passed away. So he visited Qingzhong, who was guarding the tomb at the time. The following year, Qingzhong was invited to Pingdu, and he was willing to serve in the dormitory. One day, when it was his turn to enter the room for instruction, as soon as he entered, Qingzhong said, 'I have never taught you.' He cherished these words very much and came out. As soon as his foot crossed the threshold, he suddenly understood the meaning. From then on, he devoted himself wholeheartedly to studying under Qingzhong for fifteen years. He first lived in Baiyan, and when he ascended the hall to preach, he held his staff across his shoulder and said, 'Do you understand? Those with eyes, come out! This monk has a place to test you.' A monk asked, 'What is the phrase 'all things are new'?' The master struck him. 'What is the phrase 'Shun's virtue and Yao's benevolence'?' The master also struck him. Then he said, 'The mountain flowers are like brocade, the stream water is like blue, the universe is vast, and the sun and moon hang high.' After speaking, he threw down his staff and stepped down from the seat. When ascending the hall to preach, he shouted four times in a row, saying, 'Can it be called the Vajra King's precious sword? Can it be called the crouching lion? Can it be called probing the grass with a pole? Can it be called using a shout without using a shout?' Tut! Old man Linji's mouth is too narrow. Instructing the assembly: Shaoyang's cake and Shen's (shěn, understand) tea are only for quenching hunger and thirst. Linji's shout and Deshan's stick are not entirely the complete presentation of the correct order. A monk asked, 'What is the complete presentation of the correct order?' The master said, 'Bring the mountain of the case.' The monk said, 'This student does not know how.' The master said, 'Then put it back in its old place.' Instructing the assembly: On the other side of letting go, on this side of turning back, hearing the bell ascending the hall, beating the drum ascending the hall, it is so, but also defecating (lā shǐ, to defecate).
放尿。畢竟在甚麼處。請下一語。謾道沒閑工夫好。會么。以拂子作<
師將往永興。寶善居士問。和尚向甚麼處去。師曰。岸南永興。曰那邊事作么生。師劈面一掌。士亦作掌勢。師曰。我打你也打。士拱手。師便行。
王太守問僧。月到樹留影。風停水不波。是何意旨。僧舉似師。師曰會么。曰不會。師曰。石山子上虎耳草。
一居士問。玉箸牙箸。是同是別。師曰。放下著。士放下。師曰。是同是別。士罔措。
續燈正統卷之十七 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷十八
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第三十一世
治平鐵壁慧機禪師法嗣
汾陽覺天燈啟禪師
山西汾陽李氏子。世錦衣。脫白。至蜀謁慶忠於平山。依止十年。忽爾開悟。作偈曰。䟦涉勞心十載余。誰知家國盡丘墟。而今喜得真訊息。平空白地結茆廬。忠印之。
出住楚華嚴寺。皖國劉公請上堂。師升座。公才禮拜起。師便下座。
示眾。一句通時句句通。諸人因甚不玲瓏。閑談雜話偏然好。問到生前兩目盲。黑夜雨白晝
【現代漢語翻譯】
。 究竟在什麼地方。請說一句。不要說沒有空閑時間。明白嗎。用拂子做<
師父將要前往永興。寶善居士問：『和尚要到什麼地方去？』師父說：『岸南永興。』居士問：『那邊的事情怎麼樣？』師父劈面就是一掌。居士也做出掌勢。師父說：『我打你也打。』居士拱手。師父便走了。
王太守問僧人：『月亮照到樹上留下影子，風停了水面不再起波瀾，是什麼意思？』僧人把這話告訴師父。師父說：『明白嗎？』僧人說：『不明白。』師父說：『石山子上長著虎耳草。』
一位居士問：『玉筷子和牙筷子，是相同還是不同？』師父說：『放下吧。』居士放下。師父說：『是相同還是不同？』居士不知所措。
續燈正統卷之十七 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷十八
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第三十一世
治平（1064-1067）鐵壁慧機禪師法嗣
汾陽覺天燈啟禪師
山西汾陽李氏之子。世代為錦衣衛。後來出家。到四川平山拜見慶忠禪師。依止十年。忽然開悟。作偈說：『跋涉勞心十載余，誰知家國盡丘墟。而今喜得真訊息，平空白地結茆廬。』慶忠禪師印可了他的開悟。
後來住持楚華嚴寺。皖國劉公請他上堂說法。師父升座。劉公才禮拜起身，師父就下座了。
師父開示大眾：『一句通時句句通，諸人因甚不玲瓏。閑談雜話偏然好，問到生前兩目盲。黑夜雨白晝。』
【English Translation】
. After all, where is it? Please say a word. Don't say you don't have time. Do you understand? Using the whisk as <
The master was about to go to Yongxing. Layman Baoshan asked, 'Where is the monk going?' The master said, 'Annan Yongxing.' The layman asked, 'What's going on over there?' The master slapped him in the face. The layman also made a palm gesture. The master said, 'I hit you, and you hit me too.' The layman cupped his hands. The master then left.
Prefect Wang asked a monk, 'The moon casts a shadow on the tree, and the wind stops and the water doesn't ripple. What is the meaning of this?' The monk told the master about it. The master said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'Saxifraga stolonifera on the rocky mountain.'
A layman asked, 'Jade chopsticks and ivory chopsticks, are they the same or different?' The master said, 'Put them down.' The layman put them down. The master said, 'Are they the same or different?' The layman was at a loss.
Continued Lamp Orthodox Volume 17 卍 New Continued Collection Volume 84 No. 1583 Continued Lamp Orthodox
Continued Lamp Orthodox Volume 18
Shramana Xing Tong of Nanhai Putuo, a descendant of the ancestral lineage, compiled in Western Shu
Linji School
31st Generation under Dajian
Successor of Zen Master Huiji of Tiebi during the Zhiping period (1064-1067)
Zen Master Jue Tian Deng Qi of Fen Yang
A son of the Li family of Fen Yang, Shanxi Province. His family were hereditary Embroidered Uniform Guards. He left home and went to Ping Shan in Sichuan to visit Zen Master Qing Zhong. He stayed there for ten years. Suddenly, he attained enlightenment and composed a verse: 'I have been working hard for more than ten years, who knows that my home country is all in ruins. Now I am happy to get the true news, and I will build a hut on the empty ground.' Qing Zhong approved of his enlightenment.
Later, he resided at the Huayan Temple in Chu. Duke Liu of Wan invited him to ascend the hall to give a lecture. The master ascended the seat. As soon as Duke Liu finished bowing and stood up, the master descended from the seat.
The master instructed the assembly: 'When one sentence is understood, all sentences are understood. Why are you all not clever? You prefer to chat and gossip, but when asked about your previous life, you are blind. Black night rain, white day.'
風。紅日西去又復東。箇中何事頻相詢。老虎元來是大蟲。
午日示眾。上苑紅榴似火。枝頭黃鳥如花。中天節至隱蛙蝦。打起鶯兒莫話。一任龍舟競渡。管他鼉鼓聲嘩。我儂瀟灑樂煙霞。坐臥經行無價。
師嘗作十二時歌。傳於叢林。略曰。雞鳴丑。三個老婆黑夜走。忽然驚得木馬嘶。抖擻又聽金牛吼。一無舌一無口。虛空撲地翻筋斗。但只恁么非恁么。管他知有不知有。平旦寅。只聞芻狗吠天明。無人北去傳渠信。有客南來問我津。鼻頭痛喜還嗔。野鴨去也不須尋。玄提玄唱從茲定。全放全收契獨尊。日出卯。那管他人醜與好。臨流放曠沒高卑。䇿杖逍遙隨拙巧。也無憂也無惱。從來一老一不老。若人問我西來宗。饑時吃飯寒加襖。食時辰。不求安飽不求榮。萬緣放下無些子。大地山河一口吞。平息了莫厭貧。綠水青山入眼塵。十個指頭兩隻手。看來不是等閑人。禺中巳。摸著鼻頭無一事。不向如來行處行。男兒自有沖天志。末法時勿造次。閑居不妨頻遊戲。大鵬入海老龍驚。默默無端鼓雙翅。日南午。三更打罷月華吐。匝地紅輪出海南。驚惺曹山主。中主。甜瓜甜苦瓜苦。不學道吾執笏舞。釣魚船上謝三郎。原是玄沙者老虎。日昳未。曹山之酒原不醉。吃得三杯兩盞通。打破愁城伸腳睡。出乎類拔
{ "translations": [ "現代漢語譯本：", "風。紅日西落又從東方升起。這其中有什麼事情要頻繁地互相詢問呢？老虎原來就是大蟲（指體型巨大的昆蟲）。", "", "午日示眾。皇家園林里的紅石榴花紅得像火一樣。樹枝上的黃鸝鳥像花一樣美麗。端午節（指農曆五月初五）到來，青蛙和蛤蟆都藏起來了。不要去驚動正在歌唱的黃鶯。任憑龍舟競相劃渡，不要去管那喧鬧的鼉鼓聲。我獨自一人瀟灑地享受著煙霞之樂，無論是坐著、躺著、行走，都覺得無比珍貴。", "", "師父曾經作《十二時歌》，在寺院叢林中流傳。大意是：雞鳴丑時（凌晨一點到三點）。三個老太婆在黑夜裡行走。忽然被驚醒，木馬發出嘶鳴，渾身顫抖，又聽到金牛的吼叫。既沒有舌頭，也沒有嘴巴。在虛空中猛然摔倒。只是這樣又不是這樣。管他知道還是不知道。平旦寅時（凌晨三點到五點）。只聽到用草紮成的狗在黎明時對著天空吠叫。沒有人向北方去傳遞訊息，有客人從南方來向我詢問渡口。鼻頭感到高興又感到惱怒。野鴨飛走了也不必去尋找。玄妙的提唱從此確定，完全放開又完全收回，契合獨一無二的真理。日出卯時（早上五點到七點）。哪裡管別人是醜陋還是美好。在水邊放縱自由，沒有高低貴賤之分，拄著枴杖悠閒自在，順其自然。既沒有憂愁，也沒有煩惱。從來都是一個老者和一個不老者。如果有人問我西來的禪宗宗旨，那就是餓了就吃飯，冷了就穿衣。食時辰時（早上七點到九點）。不追求安逸飽足，不追求榮華富貴。放下一切雜念，沒有一絲牽掛，將大地山河一口吞下。平靜下來，不要厭惡貧窮，綠水青山映入眼簾。十個手指兩隻手，看來不是等閑之人。禺中巳時（早上九點到十一點）。摸著鼻子，什麼事也沒有。不沿著如來走過的地方走，男兒自有沖天的志向。末法時代（佛教衰落的時代）不要輕舉妄動，閑居時不妨經常遊戲。大鵬鳥進入大海，老龍也感到震驚，默默地無緣無故地鼓動雙翅。日南午時（中午十一點到下午一點）。三更天（半夜）打完鼓，月亮發出光輝。整個大地都被紅色的太陽照耀著，從海南升起，驚醒了曹山（禪師名號）的主人。甜瓜是甜的，苦瓜是苦的。不學習道吾（禪師名號）拿著笏板跳舞。釣魚船上的謝三郎，原來就是玄沙（禪師名號）這隻老虎。日昳未時（下午一點到三點）。曹山的酒本來就不會醉人，喝下三杯兩盞就通透了，打破愁城，伸腳安睡。超出同類，", "", "English version:", "Wind. The red sun sets in the west and rises again in the east. What matters are frequently inquired about within this? The tiger is originally a large insect (referring to huge insects).", "", "Shown to the public on the noon day. The red pomegranate flowers in the royal garden are like fire. The yellow birds on the branches are like flowers. The Dragon Boat Festival (referring to the fifth day of the fifth lunar month) arrives, and the frogs and toads hide. Do not disturb the singing orioles. Let the dragon boats race, and ignore the noisy alligator drum sounds. I alone enjoy the pleasure of the misty clouds in a carefree manner, whether sitting, lying down, or walking, I feel it is priceless.", "", "The master once composed the 'Twelve Hours Song,' which was circulated in the monasteries. The gist is: Cockcrow at Chǒu hour (1 AM to 3 AM). Three old women walk in the dark night. Suddenly startled, the wooden horse neighs, trembling, and then hears the golden ox roar. It has neither tongue nor mouth. It falls suddenly in the void. It is just like this and not like this. Whether one knows or does not know, it doesn't matter. Dawn at Yín hour (3 AM to 5 AM). Only the straw dog is heard barking at the sky at dawn. No one goes north to deliver the message, and a guest comes from the south to ask me about the ferry. The tip of the nose feels happy and angry. There is no need to look for the wild ducks that have flown away. The profound teaching is established from now on, completely released and completely retracted, in accordance with the unique truth. Sunrise at Mǎo hour (5 AM to 7 AM). Who cares whether others are ugly or beautiful. Being free and unrestrained by the water, there is no distinction between high and low, walking leisurely with a cane, following one's own clumsiness and skill. There is no worry, no annoyance. It has always been an old man and a non-old man. If someone asks me about the purpose of Zen from the West, it is to eat when hungry and wear clothes when cold. Mealtime at Chén hour (7 AM to 9 AM). Not seeking comfort and satiety, not seeking glory and wealth. Letting go of all distracting thoughts, without a trace of attachment, swallowing the earth and mountains in one gulp. Calming down, do not dislike poverty, the green waters and green mountains enter the eyes. Ten fingers and two hands, it seems that this is no ordinary person. Yú zhōng at Sì hour (9 AM to 11 AM). Touching the nose, there is nothing to do. Not walking where the Tathagata has walked, a man has his own soaring ambition. Do not act rashly in the Age of Degenerate Dharma (the era of the decline of Buddhism), and it is okay to play games frequently when living in leisure. The roc enters the sea, and the old dragon is also shocked, silently and for no reason flapping its wings. Midday at Wǔ hour (11 AM to 1 PM). After the drum is beaten in the middle of the night, the moon emits its light. The entire earth is illuminated by the red sun, rising from Hainan, startling the master of Caoshan (name of a Zen master). The melon is sweet, and the bitter gourd is bitter. Not learning from Daowu (name of a Zen master) holding a scepter and dancing. Xie Sanlang on the fishing boat was originally the tiger of Xuansha (name of a Zen master). Afternoon at Wèi hour (1 PM to 3 PM). Caoshan's wine is originally not intoxicating, drinking three cups and two glasses makes one clear, breaking through the city of sorrow, stretching out one's feet and sleeping peacefully. Standing out from the crowd," "" ], "english_translations": [ "Modern Chinese Translation:", "風。紅日西落又從東方升起。這其中有什麼事情要頻繁地互相詢問呢？老虎原來就是大蟲（指體型巨大的昆蟲）。", "", "午日示眾。皇家園林里的紅石榴花紅得像火一樣。樹枝上的黃鸝鳥像花一樣美麗。端午節（指農曆五月初五）到來，青蛙和蛤蟆都藏起來了。不要去驚動正在歌唱的黃鶯。任憑龍舟競相劃渡，不要去管那喧鬧的鼉鼓聲。我獨自一人瀟灑地享受著煙霞之樂，無論是坐著、躺著、行走，都覺得無比珍貴。", "", "師父曾經作《十二時歌》，在寺院叢林中流傳。大意是：雞鳴丑時（凌晨一點到三點）。三個老太婆在黑夜裡行走。忽然被驚醒，木馬發出嘶鳴，渾身顫抖，又聽到金牛的吼叫。既沒有舌頭，也沒有嘴巴。在虛空中猛然摔倒。只是這樣又不是這樣。管他知道還是不知道。平旦寅時（凌晨三點到五點）。只聽到用草紮成的狗在黎明時對著天空吠叫。沒有人向北方去傳遞訊息，有客人從南方來向我詢問渡口。鼻頭感到高興又感到惱怒。野鴨飛走了也不必去尋找。玄妙的提唱從此確定，完全放開又完全收回，契合獨一無二的真理。日出卯時（早上五點到七點）。哪裡管別人是醜陋還是美好。在水邊放縱自由，沒有高低貴賤之分，拄著枴杖悠閒自在，順其自然。既沒有憂愁，也沒有煩惱。從來都是一個老者和一個不老者。如果有人問我西來的禪宗宗旨，那就是餓了就吃飯，冷了就穿衣。食時辰時（早上七點到九點）。不追求安逸飽足，不追求榮華富貴。放下一切雜念，沒有一絲牽掛，將大地山河一口吞下。平靜下來，不要厭惡貧窮，綠水青山映入眼簾。十個手指兩隻手，看來不是等閑之人。禺中巳時（早上九點到十一點）。摸著鼻子，什麼事也沒有。不沿著如來走過的地方走，男兒自有沖天的志向。末法時代（佛教衰落的時代）不要輕舉妄動，閑居時不妨經常遊戲。大鵬鳥進入大海，老龍也感到震驚，默默地無緣無故地鼓動雙翅。日南午時（中午十一點到下午一點）。三更天（半夜）打完鼓，月亮發出光輝。整個大地都被紅色的太陽照耀著，從海南升起，驚醒了曹山（禪師名號）的主人。甜瓜是甜的，苦瓜是苦的。不學習道吾（禪師名號）拿著笏板跳舞。釣魚船上的謝三郎，原來就是玄沙（禪師名號）這隻老虎。日昳未時（下午一點到三點）。曹山的酒本來就不會醉人，喝下三杯兩盞就通透了，打破愁城，伸腳安睡。超出同類，", "", "English Translation:", "Wind. The red sun sets in the west and rises again in the east. What matters are frequently inquired about within this? The tiger is originally a large insect (referring to huge insects).", "", "Shown to the public on the noon day. The red pomegranate flowers in the royal garden are like fire. The yellow birds on the branches are like flowers. The Dragon Boat Festival (referring to the fifth day of the fifth lunar month) arrives, and the frogs and toads hide. Do not disturb the singing orioles. Let the dragon boats race, and ignore the noisy alligator drum sounds. I alone enjoy the pleasure of the misty clouds in a carefree manner, whether sitting, lying down, or walking, I feel it is priceless.", "", "The master once composed the 'Twelve Hours Song,' which was circulated in the monasteries. The gist is: Cockcrow at Chǒu hour (1 AM to 3 AM). Three old women walk in the dark night. Suddenly startled, the wooden horse neighs, trembling, and then hears the golden ox roar. It has neither tongue nor mouth. It falls suddenly in the void. It is just like this and not like this. Whether one knows or does not know, it doesn't matter. Dawn at Yín hour (3 AM to 5 AM). Only the straw dog is heard barking at the sky at dawn. No one goes north to deliver the message, and a guest comes from the south to ask me about the ferry. The tip of the nose feels happy and angry. There is no need to look for the wild ducks that have flown away. The profound teaching is established from now on, completely released and completely retracted, in accordance with the unique truth. Sunrise at Mǎo hour (5 AM to 7 AM). Who cares whether others are ugly or beautiful. Being free and unrestrained by the water, there is no distinction between high and low, walking leisurely with a cane, following one's own clumsiness and skill. There is no worry, no annoyance. It has always been an old man and a non-old man. If someone asks me about the purpose of Zen from the West, it is to eat when hungry and wear clothes when cold. Mealtime at Chén hour (7 AM to 9 AM). Not seeking comfort and satiety, not seeking glory and wealth. Letting go of all distracting thoughts, without a trace of attachment, swallowing the earth and mountains in one gulp. Calming down, do not dislike poverty, the green waters and green mountains enter the eyes. Ten fingers and two hands, it seems that this is no ordinary person. Yú zhōng at Sì hour (9 AM to 11 AM). Touching the nose, there is nothing to do. Not walking where the Tathagata has walked, a man has his own soaring ambition. Do not act rashly in the Age of Degenerate Dharma (the era of the decline of Buddhism), and it is okay to play games frequently when living in leisure. The roc enters the sea, and the old dragon is also shocked, silently and for no reason flapping its wings. Midday at Wǔ hour (11 AM to 1 PM). After the drum is beaten in the middle of the night, the moon emits its light. The entire earth is illuminated by the red sun, rising from Hainan, startling the master of Caoshan (name of a Zen master). The melon is sweet, and the bitter gourd is bitter. Not learning from Daowu (name of a Zen master) holding a scepter and dancing. Xie Sanlang on the fishing boat was originally the tiger of Xuansha (name of a Zen master). Afternoon at Wèi hour (1 PM to 3 PM). Caoshan's wine is originally not intoxicating, drinking three cups and two glasses makes one clear, breaking through the city of sorrow, stretching out one's feet and sleeping peacefully. Standing out from the crowd," ] }
乎萃。道人不賤亦不貴。贏得春光度寸陰。從來諸聖原無位。晡時申。絕煙野老來負薪。到家不問廬陵米。鍋里無茶口內嗔。明白了衣下珍。眼中瞳子面前人。鬧市臨流稱大隱。竿頭慣釣赤稍鱗。日入酉。下坡路兒君知否。明朝日出事如何。依舊三三還是九。像王行獅子吼。狐狼野干無處走。今日當陽漏逗開。舌頭原來不出口。黃昏戌。獨坐茆庵勝石室。靜觀跛足須彌山。好笑長房千里術。忘卻年不記日。只知屎橛千聖出。懶下禪床被人嗔。文殊也曾遭貶叱。人定亥。柴門雖設無內外。呼童討火月為燈。照徹單前無被蓋。喜還悲否還泰。竹樹相敲生萬籟。曹溪之路少人行。若是知音還不會。半夜子。悟睹明星樹宗旨。惱恨雲門棒下來。至今敗闕成何濟。山是山水是水。遇直逢曲無彼此。三更六代法衣傳。五葉一華誰敢擬。
忠州玉山竹庵般若燈譜禪師
郡之羅氏子。少列黌序。適慶忠闡化玉山。師參扣有年。未幾室氏亡故。循亦剃髮。一日忠於崇聖上堂。師出問。九重鐵鼓。如何一箭便穿。忠曰。鼓聻。師作呈勢。忠曰。穿也穿也。師便禮拜。遂結庵于玉山之南。數年復開九峰焉。
忠州牛首云巖野云燈映禪師
酆陵冉氏子。參慶忠於平山。一日忠與僧論議。忠曰。如汝是善打底人。設有三
人。與汝藝同。齊把住門。你如何出去。時僧下四十九轉語皆不契。適師從外歸。忠舉似師。師喚曰。外邊行者何人。忠視師。師曰出也。忠頷之。忠閱頌古次。師曰。和尚也被他瞞。忠曰。汝又作么生。師便喝。忠曰。來者里叫喚。師曰。者里不叫。向何處叫。忠曰。汝當時跳巖跳坎。只為父兄難汝。而今也去尋個事干。師作禮。忠付以偈曰。退後棲身地步寬。慇勤好去到牛山。客來切忌忘優待。翠竹青松一任看。
潭州萬峰汝翁童真至善禪師
蜀渝州江津江氏子。少師文定公淵之後也。生時。母夢天鼓。狀如日輪。響入丹墀。祖父夢。僧攜蒲團至庭。翌午而師生。八歲父守夔州。師隨父詣任授以鄒魯章句。輒能記之。未久。聞慶忠道播南濵。師隨父詣寺。先是忠夢。大江一舟。二人鼾𥨊于內。忠登舟。舟即化龍越山而過。黎明忠語首座曰。今日看有何人來。未午而師隨父至。忠異之。父果以師落髮作沙彌。三年從上座喬公。諸經論律。悉能背誦。十三歲善頌偈。遇事指物。應口而成。十五歲閱大慧祖錄。至竹篦子話。起疑。甲午參三山和尚于崇聖。看萬法歸一一歸何處。與竹篦子話。自春及夏。如醉如醒。及忠轉江南。師得朝夕參請于中秋夕。與二僧擎茶。偶壺蓋墜地。忽爾前後際斷。走見忠。忠詰
【現代漢語翻譯】 現代漢語譯本： 『人。與你技藝相同。一起把守住門。你如何出去。』當時僧人說了四十九個轉語都不契合。恰好老師從外面回來，忠將此事告訴老師。老師呼喚道：『外邊行腳僧是什麼人？』忠看著老師。老師說：『出去了。』忠點頭表示明白。忠在整理頌古時，老師說：『和尚也被他瞞騙了。』忠說：『你又想怎麼樣？』老師便喝斥。忠說：『到這裡來叫喊。』老師說：『這裡不叫，向哪裡叫？』忠說：『你當時跳巖跳坎，只是因為父兄為難你，現在又去尋找什麼事做？』老師作揖。忠贈送偈語說：『退後一步棲身之地更寬廣，慇勤地去到牛山。客人來了一定要優待，翠竹青松任憑觀看。』
潭州萬峰汝翁童真至善禪師
是蜀渝州江津江氏的兒子，是少師文定公淵的後代。出生時，母親夢見天鼓，形狀像太陽，響聲傳入丹墀。祖父夢見僧人拿著蒲團到庭院。第二天中午老師就出生了。八歲時父親在夔州做官，老師跟隨父親到任，父親教他鄒魯的章句，他都能記住。不久，聽說慶忠（慶忠禪師）的道法傳遍南濱，老師跟隨父親到寺廟。此前慶忠（慶忠禪師）夢見，大江上有一條船，兩個人打著鼾聲在裡面睡覺。慶忠（慶忠禪師）登上船，船就化成龍越過山而去。黎明時慶忠（慶忠禪師）對首座說：『今天看看有什麼人來。』不到中午老師就跟隨父親到了。慶忠（慶忠禪師）感到驚異。父親果然讓老師剃髮出家做了沙彌。三年跟隨上座喬公，各種經論律，都能背誦。十三歲善於吟誦偈語，遇到事情指著事物，應口而成。十五歲閱讀大慧祖錄，看到竹篦子（竹篦子，禪宗用具）的話，產生疑問。甲午年（1174年）參拜三山和尚于崇聖寺，參看『萬法歸一一歸何處』，以及竹篦子（竹篦子，禪宗用具）的話，從春天到夏天，如醉如醒。等到慶忠（慶忠禪師）轉到江南，老師得以早晚參拜請教，在中秋節的晚上，與兩個僧人拿著茶，偶然壺蓋掉在地上，忽然前後際斷，跑去見慶忠（慶忠禪師），慶忠（慶忠禪師）詰問
【English Translation】 English version: 'A person. With skill equal to yours. Together guarding the gate. How do you get out?' At that time, the monk offered forty-nine phrases, none of which were suitable. Just then, the master returned from outside, and Zhong told the master about it. The master called out, 'Who is the traveling monk outside?' Zhong looked at the master. The master said, 'He's out.' Zhong nodded in understanding. When Zhong was organizing the ancient verses, the master said, 'Even the abbot was deceived by him.' Zhong said, 'What do you want to do?' The master then shouted. Zhong said, 'Coming here to shout.' The master said, 'If not here, where should I shout?' Zhong said, 'Back then, you jumped off cliffs and crossed ditches, just because your father and brothers made things difficult for you. Now you're going to find something to do again?' The master bowed. Zhong presented a verse saying, 'Retreating backward, the place to settle is wider. Diligently go to Niu Mountain. When guests come, be sure to treat them well. Let them look at the green bamboo and pine trees as they please.'
Chan Master Tongzhen Zhishan of Wanfeng Ruweng in Tanzhou
He was the son of the Jiang family of Jiangjin, Yuzhou, Sichuan, a descendant of Junior Preceptor Wending Gong Yuan. At the time of his birth, his mother dreamed of a heavenly drum, shaped like the sun, its sound entering the Dan Chi (Dan Chi, a red-painted palace courtyard). His grandfather dreamed of a monk carrying a futon to the courtyard. The next noon, the master was born. At the age of eight, his father was an official in Kuizhou, and the master followed his father to his post. His father taught him the phrases of Zou and Lu, which he could remember. Soon after, he heard that Qingzhong's (Qingzhong, a Chan master) teachings had spread throughout Nanbin. The master followed his father to the temple. Before this, Qingzhong (Qingzhong, a Chan master) dreamed that on the great river there was a boat, and two people were snoring inside. Qingzhong (Qingzhong, a Chan master) boarded the boat, and the boat transformed into a dragon and crossed the mountain. At dawn, Qingzhong (Qingzhong, a Chan master) said to the head monk, 'Let's see who comes today.' Before noon, the master arrived with his father. Qingzhong (Qingzhong, a Chan master) was surprised. His father indeed had the master tonsured and made a novice monk. For three years, he followed the senior monk Qiao Gong, and he could recite all the sutras, treatises, and precepts. At the age of thirteen, he was good at reciting verses, and when encountering things, he could compose poems spontaneously. At the age of fifteen, he read the 'Dahui Zonggao's Record' and, upon seeing the words 'bamboo whisk' (bamboo whisk, a Chan implement), he became doubtful. In the year Jiawu (1174), he visited the monk of Sanshan at Chong Sheng Temple, contemplating 'The myriad dharmas return to one, where does the one return?' and the words 'bamboo whisk' (bamboo whisk, a Chan implement). From spring to summer, he was as if drunk and awake. When Qingzhong (Qingzhong, a Chan master) moved to Jiangnan, the master was able to pay respects and ask for instruction morning and evening. On the night of the Mid-Autumn Festival, while carrying tea with two monks, the lid of the teapot accidentally fell to the ground, and suddenly the before and after were cut off. He ran to see Qingzhong (Qingzhong, a Chan master), who questioned him.
至婆子燒庵話。師應聲稍遲。忠曰。未也。子雖有得此處。尚不能去。不見道。末後一句。始到牢關。把斷要津。不通凡聖。向老僧未開口前領得。錯過了也。經二年。一日閱聚云錄。至舉長沙問惠安公案。云曰。若是寶峰則不然。有問百尺竿頭如何進步。向他道。此去忠南二百里。如雲不會。但道。水路一半。陸路一半。師當下豁然。從前所得。一時淨盡。走質于忠。忠舉數誵訛。師皆達旨。遂印之。命掌記室。康熙初。命師南下。初住龍會。遷長龍。主萬峰。
上堂。拈拄杖云。辨龍蛇眼。擒虎兕機。固是衲僧日用尋常事。新長龍號令初行。條章約法。不同小小。所有僧堂里風穴。廚堂里雪峰。客堂里重顯。磨房裡法演。侍寮里洪準。凈房裡佛日。一齊歸向拄杖頭上。任渠寬行大步。隨緣自在。也未得十分安穩。且道。奇特在甚麼處。靠拄杖曰。有意氣時添意氣。不風流處也風流。
上堂。譬如雁過長空影沉寒水。天衣老人。大似抱贓叫屈。看來看來。真個真個。何以故。一二三四五。屈指河沙數。雪竇聞之。倒退三千里。緩緩只道得個拈卻一去卻七。上下四維無等匹。
臘八上堂。縱橫截毗盧之印。斷送渾家。剔脫開。少室之門。風情越量。若也於斯提去。何勞扣戶椎門更若殢齒粘牙。未免
【現代漢語翻譯】 現代漢語譯本： 關於婆子燒庵這件事。師父（指某位禪師）的迴應稍微遲疑了一下。忠禪師說：『還未到家啊。你雖然有所得，但還不能真正放下。沒聽過那句話嗎？『末後一句，始到牢關。把斷要津，不通凡聖。』在老僧我開口之前就領悟了，那就錯過了。』 經過兩年，有一天翻閱《聚云錄》，看到長沙禪師問惠安禪師的公案。云禪師說：『如果是寶峰禪師，就不會這樣。有人問『百尺竿頭如何進步？』就直接告訴他『此去忠南二百里』。』如雲禪師不明白，只說：『水路一半，陸路一半。』師父當下豁然開悟，從前所得的理解，一時之間全部消散。於是去向忠禪師請教，忠禪師舉出幾個容易產生誤解的地方，師父都能夠明白其中的旨意。於是忠禪師印可了他的見解，命他掌管記室。康熙初年（1662年），奉命南下，先住在龍會寺，后遷到長龍寺，主持萬峰寺。
上堂說法。拿起拄杖說：『辨別龍蛇的眼睛，擒拿虎兕的機鋒，本來就是禪僧日常尋常的事。』新長龍寺的號令剛剛開始施行，條章約法，不同於小寺廟。所有僧堂里的風穴禪師（Fengxue，唐代禪師），廚堂里的雪峰禪師（Xuefeng，唐代禪師），客堂里的重顯禪師（Chongxian，宋代禪師），磨房裡的法演禪師（Fayan，宋代禪師），侍寮里的洪準禪師（Hongzhun，明代禪師），凈房裡的佛日禪師（Foriji，宋代禪師），一齊歸到拄杖頭上。任憑他們寬行大步，隨緣自在，也還不能十分安穩。那麼，奇特之處在哪裡呢？』靠著拄杖說：『有意氣時添意氣，不風流處也風流。』
上堂說法。譬如大雁飛過長空，影子沉入寒冷的水中。天衣老人（Tianyi，宋代禪師），很像抱著贓物喊冤。看來看來，真是這樣。為什麼呢？一二三四五，屈指河沙數。雪竇禪師（Xuedou，宋代禪師）聽了，倒退三千里，緩緩地說：『拈卻一，去卻七，上下四維無等匹。』
臘八節上堂說法。縱橫交錯地截斷毗盧遮那佛（Virocana，佛教宇宙觀中的佛）的印記，斷送了整個家族。剔脫打開少室山（Shaoshi Mountain，禪宗祖庭所在地）的門徑，風情超越常理。如果能在這裡提得起，何勞叩戶椎門？如果還執迷不悟，未免……
【English Translation】 English version: Regarding the matter of the old woman burning down the hermitage. The Master (referring to a certain Chan master) responded with a slight hesitation. Chan Master Zhong said, 'You haven't arrived yet. Although you have gained something here, you still cannot truly let go. Haven't you heard the saying? 『The last phrase, only then do you reach the final barrier. Guarding the crucial pass, not allowing passage to either the mundane or the sacred.』 If you had understood it before this old monk opened his mouth, you would have missed it.' After two years, one day while reading the Juyun Lu, he came across the case of Chan Master Changsha asking Chan Master Huian. Chan Master Yun said, 'If it were Chan Master Baofeng, it wouldn't be like this. If someone asked, 『How to progress beyond the hundred-foot pole?』 he would directly tell him, 『Two hundred li south of Zhongnan.』' Chan Master Ruyun didn't understand, only saying, 'Half by water, half by land.' The Master suddenly had a great awakening, and all his previous understandings vanished in an instant. So he went to Chan Master Zhong for instruction, and Chan Master Zhong pointed out several places where misunderstandings could easily arise, and the Master was able to understand the meaning of each. Thereupon, Chan Master Zhong approved his understanding and ordered him to take charge of the records room. In the early years of the Kangxi era (1662 AD), he was ordered to go south, first residing at Longhui Temple, then moving to Changlong Temple, and presiding over Wanfeng Temple.
Ascending the hall to give a Dharma talk. Picking up his staff, he said, 'Discriminating the eyes of dragons and snakes, seizing the opportunity to capture tigers and rhinoceroses, are originally the daily and ordinary affairs of Chan monks.' The orders of the new Changlong Temple are just beginning to be implemented, and the rules and regulations are different from those of small temples. All the Fengxue Chan Master (Fengxue, a Chan master of the Tang Dynasty) in the monks' hall, the Xuefeng Chan Master (Xuefeng, a Chan master of the Tang Dynasty) in the kitchen hall, the Chongxian Chan Master (Chongxian, a Chan master of the Song Dynasty) in the guest hall, the Fayan Chan Master (Fayan, a Chan master of the Song Dynasty) in the mill room, the Hongzhun Chan Master (Hongzhun, a Chan master of the Ming Dynasty) in the attendants' quarters, and the Foriji Chan Master (Foriji, a Chan master of the Song Dynasty) in the lavatory, all return to the head of the staff. Letting them walk freely and widely, following conditions at ease, is still not completely secure. So, where is the extraordinary point?' Leaning on his staff, he said, 'When there is spirit, add spirit; even where there is no romance, there is romance.'
Ascending the hall to give a Dharma talk. It is like a wild goose flying across the long sky, its shadow sinking into the cold water. Old Man Tianyi (Tianyi, a Chan master of the Song Dynasty) is very much like crying injustice while holding stolen goods. Look, look, it's really true. Why? One, two, three, four, five, count the sands of the Ganges with your fingers. Chan Master Xuedou (Xuedou, a Chan master of the Song Dynasty) heard this and retreated three thousand li, slowly saying, 'Pick up one, discard seven, above and below, in the four directions, there is no equal.'
Ascending the hall on the eighth day of the twelfth lunar month to give a Dharma talk. Horizontally and vertically cutting off the seal of Virocana (Virocana, the Buddha in the Buddhist cosmology), sending off the whole family. Stripping open the gateway of Shaoshi Mountain (Shaoshi Mountain, the location of the ancestral temple of Chan Buddhism), the style and sentiment transcend measure. If you can pick it up here, why bother knocking on doors and hammering at gates? If you are still attached and clinging, you will inevitably...
重樓次第。先佛儀式。權且聽著。
迎慶忠老人舍利還山。上堂。拈拄杖。東覷西覷曰。長龍不濟。到處覓先師靈骨。乃舉舍利曰。者個若是。孤負先師。者個不是。孤負長龍。是與不是。一筆勾下。汝諸人。還見師翁么。復云。今辰比丘如法。為先老和尚。修設清供。山僧特為舉揚。須知此供。不從天得。不從地得。不從人得。畢竟從甚處得。良久曰。釋迦既然皆拱手。何愁彌勒不揚眉。
解制上堂。破落門戶。件件缺短。蓋古之常。兄弟東去西去。總為云堂少剩。不消老汾一陌紙。兩塊肉。斷送情魂。慶快平生。還知么。舊閣閑田訊息在。蒼池夜靜月華來。
示眾。露一縷于千聖頂𩕳之上。塵塵爾剎剎爾。擲一塵于萬億剎海之中。恢恢焉恍恍焉。遠發千鈞弩。倒弄金剛王。也須退後三步。衲僧門下。事非小小。拈竹篦曰。者個不屬塵。不屬縷。猛火燒虛空。須彌藏北斗。便恁么去。猶落今時窠臼。未免喪我兒孫。須是從前所得無量解脫。一時蕩盡。灑灑地。作個無依無倚道人。火不曾燒著口。風不曾吹倒樹。無邊無中。無前無後。泥蛇飛入畫屏間。野狐變作獅子吼。卓一卓。
示眾。高亭直超而去。孤負德山。趙州洗缽盂了。瞞他作者。直須揭卻頂蓋。剿絕根株。一一妙明。一一天真。
【現代漢語翻譯】 現代漢語譯本 重重疊疊的樓閣次第排列。先佛的儀式。姑且聽著。
為迎慶忠老人（僧人法號）舍利還山而上堂說法。拿起拄杖。向東向西看，說道：『長龍（指迎慶忠老人）不能救濟眾生，到處尋找先師的靈骨。』於是舉起舍利說：『這個若是先師靈骨，就辜負了長龍；這個若不是先師靈骨，就辜負了長龍。』是與不是，一筆勾銷。你們這些人，還見到師翁（指迎慶忠老人）嗎？又說：『今天比丘如法，為先老和尚，修設清凈供養。山僧特意為此舉揚。須知此供，不是從天而得，不是從地而得，不是從人而得，到底是從什麼地方得來的？』良久說道：『釋迦牟尼既然都拱手，何愁彌勒佛不揚眉？』
解制上堂說法。破敗的門戶，樣樣都缺短，這是自古以來的常態。兄弟們東去西去，總因為云堂缺少剩餘。不需要老汾（指汾陽善昭禪師）的一陌紙，兩塊肉，斷送情魂，慶快平生。還知道嗎？舊閣閑田的訊息還在，蒼池夜靜月華來。
示眾。露出一絲一毫于千聖的頭頂之上，塵塵如此，剎剎如此。擲出一粒微塵于萬億剎海之中，廣大而空曠。遠發千鈞弩，倒弄金剛王，也必須退後三步。禪僧門下，事情非同小可。拿起竹篦說：『這個不屬於塵，不屬於縷，猛火燒虛空，須彌山藏北斗。』即使這樣去做，仍然落入今時的窠臼，免不了喪失我的兒孫。必須是從前所得的無量解脫，一時盪滌乾淨，灑灑脫脫地，做一個無依無靠的道人。火不曾燒著口，風不曾吹倒樹，無邊無中，無前無後。泥蛇飛入畫屏間，野狐變作獅子吼。』卓一卓。
示眾。高亭直接超脫而去，辜負了德山（指德山宣鑒禪師）。趙州（指趙州從諗禪師）洗缽盂完畢了，瞞過了作者。必須揭開頂蓋，剿滅根株，一一妙明，一一天真。
【English Translation】 English version Layers upon layers of pavilions arranged in order. The rituals of past Buddhas. Just listen for now.
Ascending the hall to commemorate the return of Elder Zhong's (a monk's dharma name) relics to the mountain. Picking up the staff, he looked east and west, saying, 'Chang Long (referring to Elder Zhong) cannot save sentient beings, searching everywhere for the spiritual bones of the former master.' Then, raising the relics, he said, 'If this is the former master's spiritual bone, it would betray Chang Long; if this is not the former master's spiritual bone, it would betray Chang Long.' Whether it is or isn't, let's cross it out with one stroke. You all, do you still see the Master (referring to Elder Zhong)?' He further said, 'Today, the Bhikkhus are performing pure offerings according to the Dharma for the late Elder Monk. This mountain monk is specially raising this matter. Know that this offering is not obtained from heaven, not obtained from earth, not obtained from people, so where does it ultimately come from?' After a long pause, he said, 'Since even Shakyamuni Buddha bows his head, why worry that Maitreya Buddha won't raise his eyebrows?'
Ascending the hall after the end of the retreat. The dilapidated gate, everything is lacking, this is the norm since ancient times. Brothers going east and west, it's all because the cloud hall lacks surplus. No need for Elder Fen's (referring to Zen Master Fenyang Shanzhao) one string of paper money, two pieces of meat, to ruin emotional souls, celebrating a happy life. Do you know? The news of the old pavilion and idle fields is still there, the moon shines in the quiet night of the blue pond.
Instruction to the assembly. Revealing a thread on the crowns of a thousand sages, dust by dust, realm by realm. Throwing a mote of dust into billions of sea of realms, vast and boundless. Launching a thousand-catty crossbow from afar, overturning the Vajra King, one must also step back three steps. In the lineage of Zen monks, matters are not trivial. Picking up the bamboo whisk, he said, 'This does not belong to dust, does not belong to thread, fierce fire burns the void, Mount Sumeru hides the Big Dipper.' Even if you go that way, you still fall into the current rut, inevitably losing my descendants. One must sweep away all the immeasurable liberation obtained from the past, freely and unrestrainedly, becoming a homeless Daoist. Fire has never burned the mouth, wind has never blown down the tree, without beginning or end, without front or back. A mud snake flies into the painted screen, a wild fox transforms into a lion's roar.' Strike once.
Instruction to the assembly. The high pavilion directly transcends and departs, failing to live up to Deshan (referring to Zen Master Deshan Xuanjian). Zhaozhou (referring to Zen Master Zhaozhou Congshen) has finished washing his bowl, deceiving the author. One must lift the top cover and eradicate the roots, each one wonderfully clear, each one perfectly genuine.
風清皇路。月映江樓。猶是無風匝匝之波。務要掀天作用。整葺頹綱。挽他滹沱未墜之緒。今日不免為諸人約法三章。第一不得權實並用。第二不得賓主齊來。第三不得照用雙舉。須向古德未屙已前。驀行一步。庶得祖風不墜。千古生光。還有具如是操略也。無有則出來。為古人雪屈。時聞版聲鳴。師拍案下座。
示眾。龍以角聽。蟻以身聽。人以耳聽。普賢大士以心聽。拈拄杖曰。此以誰為聽。昨夜北風起。寥聞打牕聲。
師侍慶忠於五云。一日忠入侍寮曰。善侍者莫在此間坐。師曰爭敢。忠曰。莫瞌睡么。師作臥勢。忠便打。師便喝。忠曰。元來此處有人。師便禮拜。至晚。忠復謂師曰。國師三喚侍者。侍者三應。甚麼處是侍者孤負處。師進曰。始終作家。忠曰。還有與古人雪屈底么。師曰有。誰是雪屈者。師掩耳出。
謁破山和尚于金城。山曰。近離甚處。師曰高峰。山曰。高峰近日如何。師垂下一足。山曰。上座聻。師曰不識。山曳杖歸方丈。師拂袖便出。
僧自溈山來。師曰。溈山近日何如。曰盡利害。師曰。利害在甚麼處。曰只為婆心太切。師曰。還知此間么。曰請師垂示。師便打曰。更利害。師曰。汝若恁么會。連我也是瞎漢。隨後又打。
問僧。溈山和尚。為甚鼻孔
缺了半邊。僧指師鼻曰。恰似。師曰。汝若喚者個作是。入地獄如箭。曰畢竟作么生。師曰。洞庭無蓋。
因僧舉臨濟兩堂首座齊下喝等語。話猶未了。師便喝。僧擬議。師拈拄杖推出。復喝一喝。
忠州治平竺峰幻敏禪師
酆陵徐氏子。生而英俊。敏慧過人。十歲剃髮。于母兄佛喜野云二師。與萬峰善禪師。同作沙彌。事慶忠。當時慶忠會下。以善敏二沙彌。頗有機辯。聲振一時。師雖年少。沉默寡言。識者知其必成大器。先是人傳善公善偈。忠入堂。值善圍火次令偈。善曰。赤光閃灼。紫焰盤旋。既能點雪。又燦金蓮。忠打一掌歸方丈。復指燈。命師作偈。師曰。光如閃電。虛空可徹。未來作燈。是銅是鐵。時三目和尚見之。徴曰。是銅是鐵。師曰。火里波浪起。忠異之。問汝名甚麼。師曰幻敏。忠曰。幻敏已前。師曰。海底青天外。忠曰。幻敏已后。師曰。佛法永無窮。忠曰。甚麼處見。師曰。靈峰山下在安期。目曰。期解后如何。師曰。虛空大地。目曰。落在甚處。師頓足。目曰。有足頓。無足頓個甚麼。師曰。和尚也莫太認真。忠大笑。目復問善。善曰。火里煉真金。忠曰。大眾何不看二沙彌答話。師閱經次。忠曰。眼中常見如是經典。只者便是。為復別有。師曰。和尚直須恁么會。忠
【現代漢語翻譯】 現代漢語譯本： 缺了半邊。（有）僧人指著（竺峰幻敏）禪師的鼻子說：『恰似（什麼東西）。』禪師說：『你如果把這個叫做「是」，下地獄就像箭一樣快。』（僧人）說：『（那）到底該怎麼做？』禪師說：『洞庭湖沒有蓋子。』 因為（有）僧人舉臨濟宗兩堂首座一起大喝等語。（僧人）話還沒說完，禪師就大喝一聲。（那）僧人想要辯解，禪師拿起拄杖把他推出去了，又大喝一聲。 忠州治平（北宋年號，1064-1067年）竺峰幻敏禪師 酆陵徐氏之子，生來英俊，聰敏過人。十歲剃髮出家，跟隨他的母親、哥哥佛喜、野云二位法師，與萬峰善禪師一起做沙彌，侍奉慶忠禪師。當時慶忠禪師門下，因為善禪師和敏禪師兩位沙彌頗有辯才，名聲一時傳開。禪師雖然年少，卻沉默寡言，有見識的人知道他將來必定能成大器。先前有人傳頌善禪師的偈語，（有一次）慶忠禪師進入禪堂，正趕上善禪師在圍著火堆，（慶忠禪師）命令他作偈。善禪師說：『赤色的光芒閃耀，紫色的火焰盤旋，既能點綴白雪，又能照亮金蓮。』（竺峰幻敏）禪師打了他一掌，回到方丈室，又指著燈，命令（幻敏）禪師作偈。禪師說：『光芒如閃電，虛空都能穿透，未來用來做燈，是銅還是鐵？』當時三目和尚聽了，問道：『是銅還是鐵？』禪師說：『火里波浪起。』慶忠禪師感到驚異，問他叫什麼名字。禪師說：『幻敏。』慶忠禪師說：『幻敏之前（是什麼）？』禪師說：『海底青天外。』慶忠禪師說：『幻敏之後（是什麼）？』禪師說：『佛法永無窮。』慶忠禪師說：『（你）在什麼地方看到的？』禪師說：『靈峰山下在安期。』三目和尚說：『（安）期（先生）解脫后如何？』禪師說：『虛空大地。』三目和尚說：『（落在）什麼地方？』禪師頓足。三目和尚說：『有足可以頓，沒有足頓什麼？』禪師說：『和尚您也別太認真。』慶忠禪師大笑。三目和尚又問善禪師，善禪師說：『火里煉真金。』慶忠禪師說：『大家為什麼不看看兩位沙彌的回答？』禪師閱讀經書時，慶忠禪師說：『眼中常見這樣的經典，就是這個，還是另外有？』禪師說：『和尚您必須這樣理解。』慶忠禪師
【English Translation】 English version: Missing half. A monk pointed to the Master's (Zhufeng Huanmin's (竺峰幻敏) meaning: Bamboo Peak Illumination Quickness) nose and said, 'It's just like (something).' The Master said, 'If you call this 'is,' entering hell is as fast as an arrow.' The monk said, 'What ultimately should be done?' The Master said, 'Dongting Lake has no lid.' Because a monk cited the words of the two head monks of the Linji (臨濟) school shouting together. Before the monk finished speaking, the Master shouted. The monk hesitated. The Master picked up his staff and pushed him out, then shouted again. Zen Master Zhufeng Huanmin (竺峰幻敏) of Zhiping (治平, 1064-1067 AD) in Zhongzhou (忠州) A son of the Xu family of Fengling (酆陵), born handsome and exceptionally intelligent. He shaved his head at the age of ten and became a novice monk, serving Qingzhong (慶忠) along with his mother, elder brother Foxi (佛喜), and the two teachers Yeyun (野云), and Zen Master Wanfeng Shan (萬峰善). At that time, under Qingzhong, the two novice monks, Shan and Min, were quite eloquent, and their reputation spread for a time. Although the Master was young, he was silent and reserved, and those with insight knew that he would surely become a great vessel. Previously, people had circulated Zen Master Shan's verse. Once, Qingzhong entered the Zen hall and happened to find Zen Master Shan around the fire, so he ordered him to compose a verse. Zen Master Shan said, 'Red light flashes, purple flames swirl, it can adorn the snow, and illuminate the golden lotus.' (Zhufeng Huanmin) Master struck him with a palm and returned to his abbot's room, then pointed to the lamp and ordered (Huanmin) Master to compose a verse. The Master said, 'The light is like lightning, it can penetrate the void, in the future used to make a lamp, is it copper or iron?' At that time, the monk Sanmu (三目) heard it and asked, 'Is it copper or iron?' The Master said, 'Waves rise in the fire.' Qingzhong was amazed and asked him what his name was. The Master said, 'Huanmin.' Qingzhong said, 'Before Huanmin (what is it)?' The Master said, 'Beyond the blue sky at the bottom of the sea.' Qingzhong said, 'After Huanmin (what is it)?' The Master said, 'The Buddha-dharma is eternally endless.' Qingzhong said, 'Where did you see it?' The Master said, 'Below Lingfeng Mountain is Anqi (安期).' The monk Sanmu said, 'How is Anqi after liberation?' The Master said, 'Empty space and the great earth.' The monk Sanmu said, 'Where does it fall?' The Master stamped his foot. The monk Sanmu said, 'There is a foot to stamp, what does one stamp without a foot?' The Master said, 'Venerable monk, don't be too serious.' Qingzhong laughed loudly. The monk Sanmu then asked Zen Master Shan, who said, 'Refining true gold in the fire.' Qingzhong said, 'Why don't you all look at the answers of the two novice monks?' When the Master was reading the scriptures, Qingzhong said, 'Such scriptures are commonly seen in the eyes, is it this, or is there something else?' The Master said, 'Venerable monk, you must understand it this way.' Qingzhong
曰。離卻紙墨道將來。師曰。東邊風也不多。忠曰。者小師。師自五云歸。忠曰。聞汝慣打人。師曰。和尚仔細。忠曰。汝走路穿甚麼。師曰。草鞋。忠曰。獰牙生也未。師翹足。忠曰。那個聻。師曰。問者話作么。忠曰。三空說汝掌他。要將汝來處治。師曰。早與他說過了也。忠曰。作么生說。師曰。盜一賠九。忠曰。吾助汝遠來。善曰。童真汝宜童行。師事忠二十一年。忠滅度。眾請治平繼席。
上堂。山僧自入者個社。火場頭惟具一行鐵脊骨。一個不變心。至於禪道佛法。毫無些子留滯胸中。填塞肚裡。今日被眾和尚。以老人轉棹之故。無端舉向人天眾前。睜眼看者。張耳聽著。畢竟道個甚麼。以為承先啓後。良久曰。枝頭柳映千春茂。樹里華飄萬古香。
入塔歸上堂。一番景過一番新。梅綻金舒巧樣呈。惟有者些渾四序。都盧無變亦無更。作么生是無變無更底道理。莫是寶塔重。新總持不動。喚作無變無更得么。錯。莫是舍利流輝。眼存青白。喚作無變無更得么。錯。莫是新長老。搖唇鼓舌。重打葛藤。四眾等法誼如故。道念恒存。喚作無變無更得么。錯。若會得者三錯。堪報老人莫報之恩。可了老人未了之業。其或未然。再揚家醜。驀豎拳云。四四三三七七八八。
佛成道日。結制說戒
【現代漢語翻譯】 現代漢語譯本 忠（人名）問：『離開紙墨，你如何表達道？』 師（僧人）說：『東邊的風也不大。』 忠（人名）說：『你這小師父。』 師（僧人）從五云（地名）歸來。 忠（人名）說：『聽說你慣於打人。』 師（僧人）說：『和尚小心。』 忠（人名）問：『你走路穿什麼？』 師（僧人）說：『草鞋。』 忠（人名）問：『獠牙長出來了嗎？』 師（僧人）翹起腳。 忠（人名）問：『那個是什麼？』 師（僧人）說：『問這話做什麼？』 忠（人名）說：『三空（佛教術語，指空、無相、無作）說要掌摑你，要把你抓回去懲治。』 師（僧人）說：『早就和他說過了。』 忠（人名）問：『怎麼說的？』 師（僧人）說：『偷一賠九。』 忠（人名）說：『我幫助你遠道而來。』 善（人名）說：『童真（佛教術語，指保持純潔的人），你應該和童行（佛教術語，指一起修行的同伴）一起。』 師（僧人）侍奉忠（人名）二十一年。 忠（人名）圓寂后，眾人請治平（人名）繼承住持之位。
上堂說法，師（僧人）說：『山僧自從進入這個社群，在火場中只有一副鐵脊骨，一顆不變的心。至於禪道佛法，毫無些許留滯在胸中，填塞在肚裡。今日被眾位和尚，因為老人轉舵的緣故，無端地舉向人天大眾面前。睜眼看著，張耳聽著，到底要說個什麼，以為承先啓後。』 良久，師（僧人）說：『枝頭柳映千春茂，樹里華飄萬古香。』
入塔（佛教用語，指僧人圓寂后入塔安葬）歸來上堂說法，師（僧人）說：『一番景像過去又是一番新的景象，梅花綻放，金光舒展，巧妙地呈現出來。只有這些渾然一體的四時，完全沒有改變也沒有更新。』 『什麼是沒有改變也沒有更新的道理？莫非是寶塔重新修葺，總持（佛教術語，指總攝憶持一切法而不忘失的智慧）不動，就叫做沒有改變也沒有更新嗎？』 『錯。莫非是舍利（佛教術語，指佛陀或高僧圓寂后焚燒遺體所結成的結晶體）流光溢彩，眼中存留青白之色，就叫做沒有改變也沒有更新嗎？』 『錯。莫非是新長老搖唇鼓舌，重新講述葛藤（佛教術語，比喻糾纏不清的公案），四眾弟子法誼如故，道念恒存，就叫做沒有改變也沒有更新嗎？』 『錯。如果領會了這三個錯，就能夠報答老人難以報答的恩情，可以了結老人未了的事業。如果還不明白，再揚家醜。』 師（僧人）突然豎起拳頭說：『四四三三七七八八。』
在佛成道日，結制（佛教術語，指僧眾在一定時期內集中修行）說戒。
【English Translation】 English version Said. 'Apart from paper and ink, how do you convey the Dao?' The master said, 'The wind in the east is not strong either.' Zhong (name) said, 'You little monk.' The master returned from Wuyun (place name). Zhong (name) said, 'I heard you are used to hitting people.' The master said, 'Monk, be careful.' Zhong (name) asked, 'What do you wear when you walk?' The master said, 'Straw sandals.' Zhong (name) asked, 'Have the fangs grown yet?' The master raised his foot. Zhong (name) asked, 'What is that?' The master said, 'What are you asking this for?' Zhong (name) said, 'San Kong (Buddhist term, referring to emptiness, signlessness, and non-action) said he would slap you and take you back to punish you.' The master said, 'I already told him.' Zhong (name) asked, 'What did you say?' The master said, 'Steal one, pay nine.' Zhong (name) said, 'I helped you come from afar.' Shan (name) said, 'Tongzhen (Buddhist term, referring to a person who maintains purity), you should be with Tongxing (Buddhist term, referring to companions who practice together).' The master served Zhong (name) for twenty-one years. After Zhong (name) passed away, the assembly invited Zhiping (name) to succeed him as abbot.
Ascending the hall, the master said, 'Since this mountain monk entered this community, he only has an iron backbone and an unchangeable heart in the fire pit. As for Chan (Zen) practice, the Dharma, there is no trace of stagnation in the chest, no filling in the belly. Today, because of the old man's turning the helm, I am groundlessly raised before the assembly of humans and gods by the monks. Open your eyes and look, Zhang Er, listen, what exactly is being said, thinking it is to carry on the past and open up the future.' After a long while, the master said, 'Willow branches reflect the prosperity of a thousand springs, flowers flutter in the trees with the fragrance of ten thousand ages.'
Returning to the hall after entering the stupa (Buddhist term, referring to the burial of a monk's remains in a stupa after death), the master said, 'One scene passes and another new scene appears, plum blossoms bloom, golden light unfolds, cleverly presented. Only these integrated four seasons, completely without change or renewal.' 'What is the principle of no change and no renewal? Could it be that the pagoda is rebuilt, and the Dharani (Buddhist term, referring to the wisdom of holding all dharmas without forgetting) remains unmoved, and is called no change and no renewal?' 'Wrong. Could it be that the relics (Buddhist term, referring to the crystalline remains after the cremation of the Buddha or a high monk) radiate light, and the eyes retain blue and white colors, and is called no change and no renewal?' 'Wrong. Could it be that the new elder shakes his lips and tongue, retelling the tangled stories (Buddhist term, a metaphor for entangled cases), the fourfold assembly's Dharma friendship remains as before, and the thought of the Dao remains constant, and is called no change and no renewal?' 'Wrong. If you understand these three wrongs, you can repay the old man's unpayable kindness and complete the old man's unfinished business. If you still don't understand, expose the family's shame again.' The master suddenly raised his fist and said, 'Four four three three seven seven eight eight.'
On the day of the Buddha's enlightenment, establishing the precepts (Buddhist term, referring to the monastic rules observed by monks and nuns).
。上堂問。聖明統御萬國咸寧。道合君臣。河清海晏。正恁么時。和尚又作么生。師曰。慣弄靈蛇勢赫赫萬層。曰祇如本郡文武官宰紳衿四眾等。迎請和尚。開場選佛。且道。以何利益檀度。師曰。活捉生馬威昂昂千里。曰恁么則壽如山福如海。瓜瓞連綿。簪纓藹藹去也。師曰。諦當更諦當。問聚云心印臨濟綱宗。如何是臨濟第一句。師曰。前三三后三三。如何第二句。師曰。七不成八不就。如何第三句。師曰。茶酙三個棗。曰恁么不獨衲僧咸有慶。文經武緯盡恩榮。師曰。且喜小出大遇。問。至道真乘。本無言說。應機接物。須賴激揚。至道真乘即不問。應機接物事如何。師曰。曹溪有路人皆到。曰即今隴畔寒梅新發秀。山頭瑞雪斗芳妍。未審是神通妙用。法爾如然。師曰。信是誰人得得來。曰恁么從此治平揚法化。千邦萬國荷真風。師曰。今日恰遇同參。乃拈拄杖。卓一卓云。恁么恁么。幾度頻臨江上望。黃梅花向雪中開。不恁么不恁么。嫩柳搖金線。且要應時來。試看釋迦老子。明星一點。奇哉三漢。譬說喻說。論教論宗。以至調跛驢醫瞎馬。不過應個時節。又看歷代宗師。說甚麼謹嚴高古細密簡明親切。轉身異類。末後拈麈柄。說脫空。不過應個時節。祇如現前文武紳衿。護法四眾。請山僧開爐選佛。結百二
【現代漢語翻譯】 現代漢語譯本： 上堂時提問：『聖明的君主統治，萬國都安寧，君臣同心同德，河水清澈，大海平靜。』 正是這個時候，和尚您又在做什麼呢？ 師父說：『我習慣於舞弄靈蛇，氣勢威猛赫赫，高達萬層。』 （提問者）說：『就像本郡的文武官員、士紳和四眾弟子等，迎請和尚您來開壇選佛，那麼請問，用什麼來利益施主呢？』 師父說：『活捉生馬，威風凜凜，氣勢昂揚千里。』 （提問者）說：『這樣說來，就祝願您壽如山高，福如海深，子孫像瓜一樣連綿不絕，世代為官，人才濟濟。』 師父說：『非常正確，更加正確。』 （提問者）問：『匯聚雲門、臨濟（都是禪宗宗派的名稱）的心印，臨濟宗的綱領，什麼是臨濟第一句？』 師父說：『前三三，后三三。』 （提問者）問：『什麼是第二句？』 師父說：『七不成，八不就。』 （提問者）問：『什麼是第三句？』 師父說：『茶里放三個棗。』 （提問者）說：『這樣一來，不僅僧人感到慶幸，文臣武將也都沐浴著皇恩。』 師父說：『可喜的是小付出，大收穫。』 （提問者）問：『至高的道，真正的佛法，本來就無法用言語表達，爲了適應時機接引眾生，必須依靠激勵和發揚。至高的道，真正的佛法，暫且不問，適應時機接引眾生的事又該如何呢？』 師父說：『曹溪（六祖慧能弘法之地）有路，人人都可以到達。』 （提問者）說：『如今山坡上的寒梅剛剛綻放，山頂上的瑞雪競相爭艷。不知道這是神通妙用，還是自然而然？』 師父說：『相信是誰人得來的？』 （提問者）說：『這樣一來，從此天下太平，弘揚佛法，千邦萬國都沐浴著真正的佛法。』 師父說：『今天恰好遇到同參（一起參禪的人）。』 於是拿起拄杖，敲了一下說：『就是這樣，就是這樣。』 多少次來到江邊眺望，黃梅花在雪中開放。『不是這樣，不是這樣。』 嫩柳搖曳著金色的枝條，正要應時而來。 試看釋迦老子，在明星出現時悟道。 奇哉三漢（西漢，東漢，蜀漢）。 譬如說，比喻說，論教義，論宗派，甚至調教瘸驢，醫治瞎馬，都不過是爲了應個時節。 又看歷代宗師，說什麼謹嚴、高古、細密、簡明、親切，轉身變成異類，最後拿著拂塵，說些空話，也不過是爲了應個時節。 就像現在在座的文武官員、士紳和護法的四眾弟子，請山僧我來開爐選佛，結百二（不確定含義）
【English Translation】 English version: Ascending the hall, (someone) asked: 'The sage ruler governs, all nations are at peace, the ruler and his subjects are of one mind, the river is clear, and the sea is calm.' At this very moment, what is the monk doing? The master said: 'I am accustomed to playing with the divine snake, its power is fierce and majestic, reaching ten thousand layers.' (The questioner) said: 'Just like the civil and military officials, gentry, and the fourfold assembly of this prefecture, inviting the monk to open the altar and select Buddhas, then may I ask, with what do you benefit the donors?' The master said: 'Capturing a live horse, its might is awe-inspiring, its spirit soars for a thousand miles.' (The questioner) said: 'In that case, may you have a life as long as the mountain and blessings as deep as the sea, with descendants like melons on a vine, and generations of officials, with abundant talent.' The master said: 'Very correct, even more correct.' (The questioner) asked: 'Gathering the mind-seal of Yunmen and Linji (names of Zen sects), the guiding principle of the Linji sect, what is the first phrase of Linji?' The master said: 'Three three before, three three after.' (The questioner) asked: 'What is the second phrase?' The master said: 'Seven does not become, eight does not succeed.' (The questioner) asked: 'What is the third phrase?' The master said: 'Three dates in the tea.' (The questioner) said: 'In that case, not only are the monks fortunate, but the civil and military officials are also bathed in imperial grace.' The master said: 'It is gratifying to have a small investment and a big return.' (The questioner) asked: 'The supreme Dao, the true Dharma, is originally beyond words, but to adapt to the occasion and receive beings, one must rely on encouragement and promotion. The supreme Dao, the true Dharma, I will not ask for now, but how about adapting to the occasion and receiving beings?' The master said: 'There is a road to Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma), and everyone can reach it.' (The questioner) said: 'Now the cold plum blossoms on the hillside are just blooming, and the auspicious snow on the mountaintop is competing for beauty. I don't know if this is a miraculous use of supernatural powers, or is it naturally so?' The master said: 'Believe, who is it that obtained it?' (The questioner) said: 'In that case, from now on, the world will be peaceful, and the Dharma will be promoted, and thousands of nations will be bathed in the true Dharma.' The master said: 'Today, I happen to meet a fellow practitioner.' Then he picked up his staff, tapped it once, and said: 'Like this, like this.' How many times have I come to the river to look out, the plum blossoms bloom in the snow. 'Not like this, not like this.' The tender willow sways golden threads, just about to come in season. Look at the old Shakyamuni, who attained enlightenment when the morning star appeared. How wonderful are the Three Han Dynasties (Western Han (206 BC – 9 AD), Eastern Han (25–220 AD), Shu Han (221–263 AD)). Speaking in parables, speaking in metaphors, discussing teachings, discussing sects, even training lame donkeys and healing blind horses, it is all just to suit the occasion. And look at the masters of past generations, saying what is meticulous, ancient, detailed, simple, and intimate, turning into different kinds, and finally holding the duster, speaking empty words, it is all just to suit the occasion. Just like the civil and military officials, gentry, and the fourfold assembly of Dharma protectors present here, inviting this mountain monk to open the furnace and select Buddhas, concluding one hundred and two (unclear meaning)
十期。致令他人劃地為限。又令披五條七條二十五條。一歸依。二歸依。三歸依。路從平地險。人向靜中忙。道是應時節。不應時節。良久。復卓拄杖云。本是瀟湘江上客。自西自東自南北。復舉。波斯匿王問世尊。勝義諦中。還有世俗諦否。若言其有。智不應一。若言其無。智不應二。一二之義。其義若何。佛言。大王。汝於過去龍光佛時。曾問此義。我今無說。汝今無聞。無說無聞。是名一義二義。看他波斯匿王。意欲連科及第。世尊即將名覆金甌。今日眾中。若有問第一義諦。山僧但拍掌呵呵。何故聻。自從舞得三臺后。拍拍原來總是歌。
忠州桐山普門燈顯禪師
涪陵夏氏子。少從應院。初參萬松有年。適鬆化去。慶忠應白巖之請。師謁焉。一日同眾侍立次。忠舉默然良久話驗眾。師曰。大似屋裡販揚州。忠曰。莫道無事好。師曰。和尚也是無端。忠便打。師便喝。忠曰。異時不得孤負老僧。師作禮而退。復侍慶忠於五云。一日病起。呈偈曰。改頭換面幾生來。此日無端眼豁開。分付目前皮袋子。何妨馬腹與驢胎。忠曰。那個是你開底眼。師豎起拳頭。忠曰。放下著。師才放下。忠曰。又在甚麼處。師曰。明日金城寺里有齋。忠曰。放汝三十棒。師珍重便出。忠主席南城。命師作監寺。一日入方
【現代漢語翻譯】 現代漢語譯本 十期：導致他人劃地為界限。又讓人披著五條、七條、二十五條的袈裟。一歸依（皈依），二歸依（皈依），三歸依（皈依）。路從平地變險峻，人向清靜中自擾。說是應時節，又說是不應時節。良久。又拄著枴杖說，『我本是瀟湘江上的遊客，來自西邊、東邊、南邊、北邊。』又舉例說，波斯匿王（Prasenajit，古印度拘薩羅國國王）問世尊（釋迦牟尼佛的尊稱），在勝義諦（paramārtha-satya，佛教的最高真理）中，還有世俗諦（saṃvṛti-satya，相對真理）嗎？如果說有，智慧就不應該是一。如果說沒有，智慧就不應該是二。一和二的意義，它的意義是什麼？佛說，『大王，你過去在龍光佛（過去佛名）時，曾經問過這個問題。我現在沒有說，你現在沒有聽。沒有說沒有聽，這就是一義二義。』看看那波斯匿王，想要連科及第。世尊（釋迦牟尼佛的尊稱）就用名號覆蓋了金甌。今天大眾中，如果有人問第一義諦（paramārtha-satya，佛教的最高真理），山僧我只會拍掌呵呵。為什麼呢？自從舞得三臺后，拍拍原來總是歌。
忠州桐山普門燈顯禪師
是涪陵夏氏的兒子。年少時跟隨應院。最初參拜萬松和尚多年。恰逢萬松和尚圓寂。慶忠和尚應白巖寺的邀請。燈顯禪師去拜見他。一天，和大眾一起侍立時，慶忠和尚沉默良久，用話語考驗大家。燈顯禪師說，『很像在屋裡販賣揚州貨。』慶忠和尚說，『不要說沒事就好。』燈顯禪師說，『和尚您也是無端生事。』慶忠和尚就打他。燈顯禪師就喝斥。慶忠和尚說，『以後不要辜負老僧。』燈顯禪師作揖退下。又在五云寺侍奉慶忠和尚。一天，慶忠和尚病癒，呈上偈語說，『改頭換面幾生來，此日無端眼豁開。分付目前皮袋子，何妨馬腹與驢胎。』慶忠和尚說，『哪個是你開的眼？』燈顯禪師豎起拳頭。慶忠和尚說，『放下它。』燈顯禪師剛放下，慶忠和尚說，『又在什麼地方？』燈顯禪師說，『明日金城寺里有齋飯。』慶忠和尚說，『放你三十棒。』燈顯禪師珍重地走了。慶忠和尚主持南城寺，命令燈顯禪師擔任監寺。一天進入方丈室。
【English Translation】 English version The Tenth Period: Causing others to demarcate boundaries. Also causing them to wear the five-striped, seven-striped, and twenty-five-striped kasayas (monk's robes). One Refuge (皈依), Two Refuges (皈依), Three Refuges (皈依). The road changes from flat to dangerous, people busy themselves in stillness. Saying it's the appropriate time, and saying it's not the appropriate time. After a long silence, he again strikes his staff and says, 'I was originally a traveler on the Xiangjiang River, coming from the west, east, south, and north.' Again, he cites the example of King Prasenajit (波斯匿王, ancient king of Kosala in India) asking the World-Honored One (世尊, a title for Shakyamuni Buddha), 'In the ultimate truth (勝義諦, paramārtha-satya), is there also conventional truth (世俗諦, saṃvṛti-satya)? If you say there is, wisdom should not be one. If you say there isn't, wisdom should not be two. The meaning of one and two, what is its meaning?' The Buddha said, 'Great King, you once asked this question in the time of the Dragon Light Buddha (龍光佛, name of a past Buddha). I have nothing to say now, you have nothing to hear now. No saying, no hearing, this is called the meaning of one and two.' Look at that King Prasenajit (波斯匿王), wanting to pass all the imperial examinations. The World-Honored One (世尊) then covered the golden goblet with his name. Today, if anyone in the assembly asks about the ultimate truth (第一義諦, paramārtha-satya), this mountain monk will only clap his hands and laugh. Why? Since dancing the Three Stages, the clapping is always a song.
Chan Master Dengxian of Tongshan Pumen in Zhongzhou
He was the son of the Xia family of Fuling. In his youth, he followed Ying Monastery. Initially, he visited Master Wansong for many years. Coincidentally, Master Wansong passed away. Abbot Qingzhong accepted the invitation of Baiyan Temple. The master went to visit him. One day, while standing in attendance with the assembly, Abbot Qingzhong was silent for a long time, testing everyone with words. Chan Master Dengxian said, 'It's very much like selling Yangzhou goods indoors.' Abbot Qingzhong said, 'Don't say that it's good if nothing happens.' Chan Master Dengxian said, 'Venerable Abbot, you are also creating trouble for no reason.' Abbot Qingzhong then hit him. Chan Master Dengxian then shouted. Abbot Qingzhong said, 'Don't let down this old monk in the future.' Chan Master Dengxian bowed and retreated. He again served Abbot Qingzhong at Wuyun Temple. One day, after recovering from illness, Abbot Qingzhong presented a verse saying, 'Changing heads and faces for several lifetimes, today my eyes suddenly open for no reason. Entrusting this current skin bag, what harm is there in a horse's belly or a donkey's womb?' Abbot Qingzhong said, 'Which is the eye that you opened?' Chan Master Dengxian raised his fist. Abbot Qingzhong said, 'Put it down.' As soon as Chan Master Dengxian put it down, Abbot Qingzhong said, 'Where is it again?' Chan Master Dengxian said, 'Tomorrow there will be a vegetarian meal at Jincheng Temple.' Abbot Qingzhong said, 'Give you thirty blows.' Chan Master Dengxian respectfully left. Abbot Qingzhong presided over Nancheng Temple and ordered Chan Master Dengxian to serve as supervisor. One day, he entered the abbot's room.
丈。忠豎起拂子。師便喝。忠曰。因甚即喝。師曰。無奈院事甚繁。忠遂印之。
出住桐山。上堂。拈拄杖曰。洪波浩渺。白浪滔天。珊瑚林里擁金毛。無漏國中懸明月。覿面承當得來。錯過了也。還知么。歲歷已頒新日月。無勞更唱太平歌。卓拄杖一下。下座。
夔州天元體如燈慧禪師
郡之李氏子。參慶忠於太平。一日聞忠舉香嚴擊竹話。師于言下有悟。乃啐地曰。原來只是恁么。顢頇多少英傑。忠曰。道甚麼。師豎起拳頭。忠曰。是甚麼師于忠面前。𡎺地三下。拂袖便出。
住後上堂。若論此事。明明現成。豈在升堂拋沙撒土為垂示耶。但願諸人真實履踐。自有入手時節。即今還有真實履踐者么。出來與山僧相見。僧問。濟北宗旨。諸家各答不同和尚。作么生。師曰。不打者鼓笛。進曰。既為宗師。何得如此。師便打。僧問。如何是第一句。師曰。虛空眉拖地。如何是第二句。師曰。海底角接天。如何是第三句。師曰。崑崙騎象走。如何是金剛王寶劍。師曰。那吒帶血腥。如何是踞地獅子。師曰。狐蹤絕跡。如何是探竿影草。師曰。莫作兩樣看。如何是一喝不作一喝用。師曰。金剛與泥人擦背。如何是賓中主。師曰。烏雞石上飛。如何是主中賓。師曰。風吹松韻清。如何是主中主。師
【現代漢語翻譯】 丈（對僧人的尊稱）。忠（慶忠禪師）豎起拂子（一種禪宗法器）。師（天元體如燈慧禪師）便喝（禪宗用語，表示棒喝）。忠（慶忠禪師）曰：『因甚即喝？』（為什麼立刻棒喝？）師（天元體如燈慧禪師）曰：『無奈院事甚繁。』（無奈寺院事務太繁忙了。）忠（慶忠禪師）遂印之（認可了他的見解）。
出住桐山（離開太平寺，到桐山主持寺院）。上堂（禪宗儀式，指住持升座說法）。拈拄杖（拿起禪杖）曰：『洪波浩渺，白浪滔天。珊瑚林里擁金毛，無漏國中懸明月。覿面承當得來，錯過了也。還知么？歲歷已頒新日月，無勞更唱太平歌。』（浩瀚的洪波，無邊無際，白色的浪花，衝向天空。在珊瑚林里，簇擁著金毛獅子，在沒有煩惱的國度里，懸掛著明亮的月亮。如果能夠當面承擔，就得到了，錯過了就錯過了。你們知道嗎？新年曆已經頒佈，不用再唱太平歌了。）卓拄杖一下（用禪杖敲擊一下）。下座（結束說法，離開座位）。
夔州（今重慶市一帶）天元體如燈慧禪師
郡之李氏子（郡中李姓人家的兒子）。參慶忠於太平（在太平寺參拜慶忠禪師）。一日聞忠舉香嚴擊竹話（一天聽到慶忠禪師講述香嚴智閑禪師擊竹悟道的故事）。師于言下有悟（禪師在聽聞後有所領悟）。乃啐地曰：『原來只是恁么。顢頇多少英傑。』（原來只是這樣啊，多少英雄豪傑都糊里糊塗的。）忠（慶忠禪師）曰：『道甚麼？』（說什麼？）師豎起拳頭（禪師豎起拳頭）。忠（慶忠禪師）曰：『是甚麼？』（這是什麼？）師于忠面前，𡎺地三下（禪師在慶忠禪師面前，打了三拳）。拂袖便出（甩袖子就走了）。
住後上堂（住持寺院後上堂說法）。若論此事，明明現成（如果說這件事，明明是現成的）。豈在升堂拋沙撒土為垂示耶（難道需要我升堂說法，拋沙撒土來開示嗎）？但願諸人真實履踐（只希望各位真實地去實踐），自有入手時節（自然會有入門的時候）。即今還有真實履踐者么（現在還有真實實踐的人嗎）？出來與山僧相見（出來與我相見）。僧問：『濟北宗旨，諸家各答不同，和尚作么生？』（有僧人問：『濟北的宗旨，各家回答不同，和尚您怎麼說？』）師曰：『不打者鼓笛。』（不打鼓吹笛。）進曰：『既為宗師，何得如此？』（僧人追問：『既然是宗師，為何如此？』）師便打（禪師就打了他）。僧問：『如何是第一句？』（如何是第一句？）師曰：『虛空眉拖地。』（虛空的眉毛拖到地上。）如何是第二句？師曰：『海底角接天。』（海底的角連線到天上。）如何是第三句？師曰：『崑崙騎象走。』（崑崙山騎著大象走。）如何是金剛王寶劍？師曰：『那吒帶血腥。』（那吒帶著血腥味。）如何是踞地獅子？師曰：『狐蹤絕跡。』（狐貍的軌跡都消失了。）如何是探竿影草？師曰：『莫作兩樣看。』（不要看成兩樣。）如何是一喝不作一喝用？師曰：『金剛與泥人擦背。』（金剛與泥人互相搓背。）如何是賓中主？師曰：『烏雞石上飛。』（烏雞在石頭上飛。）如何是主中賓？師曰：『風吹松韻清。』（風吹松樹，聲音清脆。）如何是主中主？師
【English Translation】 Venerable. Zhong (Zen Master Qingzhong) raised his whisk (a Zen Buddhist implement). The Master (Zen Master Tianyuan Tiru Denghui) then shouted 'He!' Zhong (Zen Master Qingzhong) said, 'Why shout immediately?' The Master (Zen Master Tianyuan Tiru Denghui) said, 'Helplessly, the affairs of the monastery are very busy.' Zhong (Zen Master Qingzhong) then approved of it.
Leaving to reside at Tongshan (leaving Taiping Temple to preside over Tongshan Temple). Ascending the hall (a Zen ceremony where the abbot ascends the seat to give a Dharma talk). Holding up his staff, he said, 'Vast and boundless waves, white waves soaring to the sky. In the coral forest, golden-haired lions are embraced, in the land without outflows, a bright moon hangs. If you can directly accept it face to face, you have attained it; if you miss it, you have missed it. Do you know? The new calendar has already been issued, there is no need to sing songs of peace.' He struck the staff once. Descended from the seat (finished the Dharma talk and left the seat).
Zen Master Tianyuan Tiru Denghui of Kuizhou (area around present-day Chongqing)
A son of the Li family in the prefecture. He visited Qingzhong at Taiping (Taiping Temple to pay respects to Zen Master Qingzhong). One day, he heard Zhong (Zen Master Qingzhong) cite the story of Xiangyan (Xiangyan Zhixian) striking bamboo and attaining enlightenment. The Master (Zen Master Tianyuan Tiru Denghui) had an awakening upon hearing this. He spat on the ground and said, 'So that's all it is. How many heroes and talents have been muddleheaded!' Zhong (Zen Master Qingzhong) said, 'What are you saying?' The Master (Zen Master Tianyuan Tiru Denghui) raised his fist. Zhong (Zen Master Qingzhong) said, 'What is that?' The Master (Zen Master Tianyuan Tiru Denghui) punched Zhong (Zen Master Qingzhong) three times in the face. He flicked his sleeves and left.
After residing there, he ascended the hall (after becoming the abbot of the temple, he ascended the hall to give a Dharma talk). If we talk about this matter, it is clearly present and complete. Is it necessary for me to ascend the hall, throw sand, and scatter dirt to give instructions? I only hope that you all truly practice, and you will naturally have a time of entry. Are there any who are truly practicing now? Come out and meet this mountain monk. A monk asked, 'The principle of Jibei, each school answers differently, what does the abbot say?' The Master said, 'Do not beat the drums or play the flutes.' The monk continued, 'Since you are a Zen master, how can you be like this?' The Master then hit him. A monk asked, 'What is the first phrase?' The Master said, 'The eyebrows of emptiness drag on the ground.' What is the second phrase? The Master said, 'The horns of the seabed connect to the sky.' What is the third phrase? The Master said, 'Kunlun (mythical mountain) rides an elephant and walks.' What is the Vajra King's precious sword? The Master said, 'Nata (a deity in Chinese mythology) carries the smell of blood.' What is the lion crouching on the ground? The Master said, 'The tracks of the fox have disappeared.' What is probing the grass with a pole? The Master said, 'Do not look at them as two different things.' What is a shout that is not used as a shout? The Master said, 'Vajra (diamond) rubs backs with a clay figure.' What is the host within the guest? The Master said, 'A black chicken flies on a stone.' What is the guest within the host? The Master said, 'The wind blows through the pines, the sound is clear.' What is the host within the host? The Master
曰。空谷石點頭。又僧問。臨濟賓主與洞山宗旨同別。師曰。一隊猢猻夜簸錢。如何是正中偏。師曰。青山臥白雲。如何是偏中正。師曰。雪嶺烏龜走。如何是正中來。師曰。月移水底天。如何是兼中至。師曰。寒梅夜發鴛鴦樹。如何是兼中到。師曰。百昌已播舊時春。如何是君。師曰。皇極開天運。如何是臣。師曰。將相貴忠貞。如何是君向臣。師曰。塞外不迎君。如何是臣奉君。師曰。赤心惟報國。如何是君臣道合。師曰。明良喜啟會聚風雲。如何是誕生王子。師曰。九龍方吐水。尊貴自天然。如何是朝生王子。師曰。紫禁嵩呼遍。端然致太平。如何是末生王子。師曰。聖種賢才各不同。如何是化生王子。師曰。腐草若無心。螢光何處是。如何是內生王子。師曰。不見妖梅放。還疑上苑香。僧再進。師喝曰。飯袋子。好似些水老鴉捕魚。囫圇吞囫圇吐。何曾得些受用來。夫五家宗旨。非是教人冊子上記來。徒炫虛名。須知言句乃救病之良方。貴親證親悟。師家答處。乃應病授藥。所謂醫不執方。合宜而用。豈是局定死蛇頭。令人墮坑落塹。豎拄杖云。三句四喝。賓主偏正。五位君臣。五位王子。都在山僧者里。汝還一口吞得下么。韓獹休逐塊。獅子慣咬人。卓一卓下座。
巫陽慈祥燈遠禪師
本邑人
【現代漢語翻譯】 現代漢語譯本 問：『空谷石點頭』是什麼意思？ 師父說：『空曠的山谷里，石頭也會點頭。』 又有僧人問：『臨濟宗（Linji sect）的賓主關係與洞山宗（Dongshan sect）的宗旨有何異同？』 師父說：『一群猴子在夜晚玩弄銅錢。』 『什麼是正中偏？』 師父說：『青山靜臥，白雲環繞。』 『什麼是偏中正？』 師父說：『雪山上的烏龜在行走。』 『什麼是正中來？』 師父說：『月亮的倒影在水底移動。』 『什麼是兼中至？』 師父說：『寒冷的梅花在夜晚於鴛鴦樹上綻放。』 『什麼是兼中到？』 師父說：『各種作物已在舊時的春天播種。』 『什麼是君？』 師父說：『皇極（象徵君權的至高準則）開啟了天下的氣運。』 『什麼是臣？』 師父說：『將相的價值在於忠誠。』 『什麼是君向臣？』 師父說：『邊塞之外不迎接君王。』 『什麼是臣奉君？』 師父說：『唯有赤誠之心才能報效國家。』 『什麼是君臣道合？』 師父說：『賢明的君主與忠誠的臣子共同開啟太平盛世。』 『什麼是誕生王子？』 師父說：『九條龍正在噴吐水花，尊貴之氣自然天成。』 『什麼是朝生王子？』 師父說：『紫禁城（皇宮）里高呼萬歲的聲音響徹雲霄，天下太平。』 『什麼是末生王子？』 師父說：『聖賢的種類和才能各有不同。』 『什麼是化生王子？』 師父說：『腐爛的草如果沒有心，螢火蟲的光芒又從何而來？』 『什麼是內生王子？』 師父說：『沒有看見奇異的梅花綻放，還以為是上林苑（皇家園林）的香氣。』 僧人再次提問，師父呵斥道：『飯桶！就像一些水老鴉捕魚一樣，囫圇吞棗，囫圇吐出，何曾得到些許受用？五家宗旨（禪宗五家）並非是教人從書本上記憶，徒有虛名。須知言語語句乃是救治疾病的良方，貴在親身驗證，親自體悟。師父的回答，乃是應病授藥，所謂醫生不能拘泥於固定的藥方，要根據實際情況靈活運用。豈能像僵死的蛇頭一樣，令人墮入坑中？』 師父豎起拄杖說：『三句四喝，賓主偏正，五位君臣，五位王子，都在老衲這裡，你們能一口吞下嗎？獵狗不要追逐土塊，獅子習慣咬人。』說完，便放下拄杖，走下禪座。
巫陽慈祥燈遠禪師 本邑人
【English Translation】 English version Asked: 'What does 'a stone nods in an empty valley' mean?' The master said: 'In a desolate valley, even stones will nod.' Another monk asked: 'What are the similarities and differences between the Linji (Linji) sect's guest-host relationship and the Dongshan (Dongshan) sect's tenets?' The master said: 'A troop of monkeys playing with coins at night.' 'What is 'bias within the right'?' The master said: 'Green mountains lie down, white clouds surround.' 'What is 'right within the bias'?' The master said: 'A turtle walks on the snowy mountains.' 'What is 'coming from the right'?' The master said: 'The moon's reflection moves at the bottom of the water.' 'What is 'arrival within the combined'?' The master said: 'Cold plum blossoms bloom at night on the mandarin duck tree.' 'What is 'reaching within the combined'?' The master said: 'All kinds of crops have been sown in the old spring.' 'What is the 'ruler'?' The master said: 'The Imperial Zenith (Huangji, symbolizing the supreme principle of imperial power) opens the fortune of the world.' 'What is the 'subject'?' The master said: 'The value of generals and ministers lies in loyalty.' 'What is 'the ruler towards the subject'?' The master said: 'Beyond the borderlands, the ruler is not welcomed.' 'What is 'the subject serving the ruler'?' The master said: 'Only with a sincere heart can one repay the country.' 'What is 'the union of the ruler and subject'?' The master said: 'Wise rulers and loyal subjects together usher in an era of peace and prosperity.' 'What is 'the born prince'?' The master said: 'Nine dragons are spitting water, and nobility is naturally formed.' 'What is 'the prince born in the morning'?' The master said: 'The shouts of 'Long live the Emperor' resound throughout the Forbidden City (Zigincheng, the imperial palace), and the world is at peace.' 'What is 'the prince born at the end'?' The master said: 'The types and talents of sages and worthies are different.' 'What is 'the transformed prince'?' The master said: 'If rotten grass has no heart, where does the light of the firefly come from?' 'What is 'the internally born prince'?' The master said: 'If you haven't seen the strange plum blossoms blooming, you might think it's the fragrance of the Shanglin Garden (Shanglin Yuan, the royal garden).' The monk asked again, and the master scolded: 'Rice bag! Like some water crows catching fish, swallowing whole and spitting out whole, how have you ever gained any benefit? The tenets of the Five Houses (Five Houses of Chan Buddhism) are not to be memorized from books, just for empty fame. You must know that words and phrases are good remedies for curing diseases, and it is important to verify them personally and realize them personally. The master's answers are to prescribe medicine according to the illness, so-called doctors should not stick to fixed prescriptions, but should use them flexibly according to the actual situation. How can it be like a stiff dead snake's head, causing people to fall into a pit?' The master raised his staff and said: 'Three sentences and four shouts, guest and host, bias and right, the five ranks of ruler and subject, the five ranks of princes, are all here with this old monk, can you swallow them in one gulp? Hunting dogs should not chase clods, lions are used to biting people.' After speaking, he put down his staff and walked down from the Zen seat.
Chan Master Cixiang Dengyuan of Wuyang A native of this county
。上堂舉南嶽因僧問。如鏡鑄像。像成后。光向甚麼處去。岳曰。如大德為童子時相貌何在。僧曰。祇如像成后。為甚麼不鑑照。岳曰。雖然不鑑照。瞞他一點不得。頌曰。新月如鉤一線懸。白雲淡處露中天。相看疑謂寒光薄。個里誰知一鏡圓。
天峰燈南禪師
忠州雷氏子。示眾。舉南嶽因馬祖闡化江西。遣僧往探之。乃命曰。待伊上堂時。但問作么生。伊道的語記將來。僧至馬祖一如教。問作么生。祖曰。自從胡亂后三十年。不少鹽醬。僧回舉似岳。岳然之。頌曰。知子莫若父。當仁不讓師。拋戈卸甲后。千里暗投機。
惺徹燈法禪師
上堂。舉青原參六祖。首問。當何所務即得不落階級。祖曰。汝曾作甚麼來。原曰。聖諦亦不為。祖曰。落何階級。原曰。聖諦尚不為。何階級之有。頌曰。金殿苔生劫外春。更闌人靜月華明。威音那畔絕訊息。豈著今時麟閣勛。
天寧燈九禪師
贊達磨像曰。對御談玄一字無。九年冷坐石頭枯。親將皮髓平分后。那個男兒不丈夫。
慶忠燈向禪師
示眾。舉云蓋僧乞瓦因緣。頌曰。當初乞瓦向官人。一問曾酬云蓋僧。公案於今重拈出。不妨遍地布金磚。
大川燈濟禪師
上堂。舉三祖懺罪因緣。頌曰。風恙纏身已
不堪。何緣懺罪究根源。因知罪性本空故。秋水無痕月皎然。
暉白燈桂禪師
舉風幡話。頌曰。迷悟關頭洵不同。廊廡暮夜剎幡風。二僧若也知訊息。推倒長干使化龍。
四維禪師
舉三祖僧璨大師。自二祖授法。深自韜晦。居無常處。積十餘年。人無知者。四祖道信。時為沙彌。禮祖問曰。愿和尚慈悲。乞與解脫法門。祖曰。誰縛汝。曰無人縛。祖曰。何更求解脫乎。信于言下大悟。頌曰。無人覷著歷多年。為法深藏氣骨寒。孰意沙彌無忌憚。妄將一語廣流傳。
天長禪師
南賓冉氏子。久事慶忠。志修凈業。忠囑以偈云。根苗奇異迥非同。不屬西兮不屬東。節候到時馨自若。佛生一體有無中。師呈偈云。佛生一體。無彼無此。從苗辨地。識人因語。佳作仁。可知禮。
妙德尼燈鑒禪師
舉六祖本來無一物話。頌曰。本來無物惹塵埃。米熟功成獨倩篩。衣缽夜傳三鼓后。一花五葉至今開。
工部熊汝學月崖居士
豫章豐城人。適 懷宗皇帝。毀大內銀銅佛。俄以事感。帝悟。命公入蜀。採買銅鉛。時慶忠。住平都。法席大震。公扣焉。先是忠夢一人。帳前拜謁。傍僧曰。是和尚弟子來了。詰旦果至。忠示以東山水上行話。不逾年有悟。獻臨濟宗旨
【現代漢語翻譯】 不堪。何緣懺罪究根源。因知罪性本空故。秋水無痕月皎然。
暉白燈桂禪師
舉風幡話。頌曰。迷悟關頭洵不同。廊廡暮夜剎幡風。二僧若也知訊息。推倒長干使化龍。
四維禪師
舉三祖僧璨大師（Sengcan）：自二祖授法。深自韜晦。居無常處。積十餘年。人無知者。四祖道信（Daoxin）：時為沙彌。禮祖問曰。愿和尚慈悲。乞與解脫法門。祖曰。誰縛汝。曰無人縛。祖曰。何更求解脫乎。信于言下大悟。頌曰。無人覷著歷多年。為法深藏氣骨寒。孰意沙彌無忌憚。妄將一語廣流傳。
天長禪師
南賓冉氏子。久事慶忠。志修凈業。忠囑以偈云。根苗奇異迥非同。不屬西兮不屬東。節候到時馨自若。佛生一體有無中。師呈偈云。佛生一體。無彼無此。從苗辨地。識人因語。佳作仁。可知禮。
妙德尼燈鑒禪師
舉六祖本來無一物話。頌曰。本來無物惹塵埃。米熟功成獨倩篩。衣缽夜傳三鼓后。一花五葉至今開。
工部熊汝學月崖居士
豫章豐城人。適 懷宗皇帝（公元？年）。毀大內銀銅佛。俄以事感。帝悟。命公入蜀。採買銅鉛。時慶忠。住平都。法席大震。公扣焉。先是忠夢一人。帳前拜謁。傍僧曰。是和尚弟子來了。詰旦果至。忠示以東山水上行話。不逾年有悟。獻臨濟宗旨
現代漢語譯本 不堪啊。用什麼方法懺悔罪業，探究罪業的根源呢？因為知道罪性的本質原本是空性的緣故，就像秋天的水面沒有痕跡，月亮皎潔明亮。
暉白燈桂禪師
拈出風幡的典故。頌說：迷和悟的關頭確實不同。廊檐下，暮色中，寺廟裡，幡在風中飄動。兩個僧人如果懂得其中的訊息，就能推倒長干寺，使它化為龍。
四維禪師
拈出三祖僧璨大師（Sengcan）的事蹟：自從二祖慧可傳法給他后，他深深地隱藏自己，居住的地方沒有固定。經過十多年，沒有人知道他。四祖道信（Daoxin）當時是沙彌，向三祖頂禮問道：『希望和尚慈悲，請傳授我解脫的法門。』三祖說：『誰束縛了你？』道信說：『沒有人束縛我。』三祖說：『那你還求解脫幹什麼呢？』道信在言下大悟。頌說：沒有人注意他，經歷了多年。爲了佛法，他深深地隱藏，氣度高寒。誰料到這個沙彌毫無顧忌，隨意用一句話廣泛流傳。
天長禪師
南賓冉氏的兒子。長久地侍奉慶忠。立志修習凈土法門。慶忠用偈語囑咐他說：『根苗奇異，迥然不同。不屬於西方，也不屬於東方。時節到來時，自然馨香。佛與眾生一體，存在於有和無之中。』天長禪師呈上偈語說：『佛與眾生一體，沒有彼此的分別。從苗可以辨別土地，識人通過言語。好的作品在於仁，可知禮。』
妙德尼燈鑒禪師
拈出六祖慧能『本來無一物』的話頭。頌說：『本來沒有一物，哪裡會惹上塵埃？米已成熟，功德圓滿，只需篩選。衣缽在三更之後秘密傳授，一花開五葉，直到今天。』
工部熊汝學月崖居士
豫章豐城人。適逢懷宗皇帝（公元？年）在位時，皇帝毀壞大內中的銀銅佛像。不久因為某件事有所感悟，皇帝醒悟過來，命令熊汝學入蜀地，採買銅鉛。當時慶忠住在平都，說法講經非常興盛。熊汝學前去拜訪。此前，慶忠夢見一個人，在帳前拜謁。旁邊的僧人說：『這是和尚的弟子來了。』第二天早上果然到了。慶忠用東山水上行的話開示他，不到一年熊汝學就開悟了，於是獻上臨濟宗的宗旨。
【English Translation】 Unbearable. How to repent of sins and investigate their root cause? Because it is known that the nature of sin is originally empty, like autumn water without traces, and the moon is bright and clear.
Chan Master Hui Bai Deng Gui
Referring to the story of the wind and the banner. The verse says: 'The juncture of delusion and enlightenment is truly different. Under the eaves, in the twilight, in the temple, the banner flutters in the wind. If the two monks understand the message, they can overturn Changgan Temple and transform it into a dragon.'
Chan Master Siwei
Referring to the story of the Third Patriarch, Great Master Sengcan (Sengcan): After receiving the Dharma from the Second Patriarch, he deeply concealed himself, living in no fixed place. For more than ten years, no one knew him. The Fourth Patriarch, Daoxin (Daoxin), was a novice monk at the time. He bowed to the Patriarch and asked: 'May the Abbot be compassionate and grant me the Dharma gate of liberation.' The Patriarch said: 'Who binds you?' Daoxin said: 'No one binds me.' The Patriarch said: 'Then why seek liberation?' Daoxin had a great enlightenment upon hearing these words. The verse says: 'No one noticed him for many years. For the sake of the Dharma, he hid himself deeply, his spirit cold. Who would have thought that this novice monk, without hesitation, would spread a single phrase widely.'
Chan Master Tianchang
A son of the Ran family of Nanbin. He served Qingzhong for a long time, aspiring to cultivate Pure Land practices. Qingzhong instructed him with a verse: 'The roots and sprouts are strange and different. They do not belong to the West, nor do they belong to the East. When the season arrives, they are naturally fragrant. The Buddha and beings are one, existing in being and non-being.' The Master presented a verse saying: 'The Buddha and beings are one, without this or that. From the sprout, one can discern the land; one recognizes people through their words. Good works lie in benevolence; one can know propriety.'
Chan Master Miaode Ni Dengjian
Referring to the Sixth Patriarch's saying, 'Originally, there is not a single thing.' The verse says: 'Originally, there is not a single thing, so where can dust arise? The rice is ripe, and the merit is complete, only needing to be sifted. The robe and bowl were secretly transmitted after the third watch of the night. One flower opens five petals, even until today.'
Layman Xiong Ruxue Yueya of the Ministry of Works
A person from Fengcheng, Yuzhang. He lived during the reign of Emperor Huaizong (Year?). The emperor destroyed the silver and copper Buddhas in the palace. Soon after, he was moved by an event and awakened. The emperor ordered Xiong Ruxue to go to Sichuan to purchase copper and lead. At that time, Qingzhong lived in Pingdu, and his Dharma assembly was very prosperous. Xiong Ruxue went to visit him. Before this, Qingzhong dreamed of a person bowing before his tent. A monk beside him said: 'This is the Abbot's disciple coming.' The next morning, he indeed arrived. Qingzhong instructed him with the words of Dongshan's 'walking on water.' In less than a year, Xiong Ruxue became enlightened and presented the tenets of the Linji school.
頌曰。霹靂晴空風舞䃺。山門走入燈籠中。問予臨濟之宗旨。今日牙疼未與通。忠曰。著著著。又頌曹洞宗旨曰。潛行密用及相續。曹洞家風玄又玄。舌上有機織出錦。目前無我寫成篇。古人落在今人手。今日熱似昨日天。要會二師真面目。直須抹卻五圈圈。
聚云老人諱日拈香。流水常存今古脈。高山不斷去來云。青青巖桂華香遠。歲歲秋風雨露痕。今日是先師翁忌辰。法孫燈紹萬里希遘。拈香禮塔。無物供養。生平善笑。聊以為敬。阿呵呵。且道。笑個甚麼。
忠問。一毬三子是何義。士曰。三界大師四生慈父。曰何不說法。士曰。說法已久。自是和尚不聞。曰我若聞。非真說法也。旁僧曰。居士說法竟。士指栗蓬。忠謂僧曰。汝無故架禍於人。士呵呵大笑。忠頷之。
為聚云慶誕。前月忌辰將甚去。今朝生日自何來。火燒不死金剛眼。賺煞諸方盡活埋。咦。我若不是兒孫。直教罵得骨出。
為敘州朱提山朝陽池和尚立石記曰。月明老人。得法于鐵牛。傳大慧心印。兀坐朝陽。二十餘年。待其人而後行。聚云吹萬。師翁獨得其宗者。繼往開來。今有我師鐵壁矣。水部尚書熊汝學。為老人三傳法子也。水木之思。勒石垂遠。 章皇帝。命以御史大夫。未就。隱終南。
總憲吳天谷保
【現代漢語翻譯】 現代漢語譯本： 頌曰：晴朗的天空突然響起雷聲，風吹動著䃺（一種樂器或幡旗）。走進山門，卻彷彿置身於燈籠之中。如果問我臨濟宗（禪宗五家之一）的宗旨是什麼，只能說今天牙疼，無法與你細說。忠禪師說：『是啊，是啊。』 又頌曹洞宗（禪宗五家之一）的宗旨說：潛移默化地修行，秘密地運用，並且代代相續，這就是曹洞宗的家風，玄妙又玄妙。舌頭上有巧妙的機能，能織出美麗的錦緞，眼前空無一物，才能寫出真正的篇章。古人（的智慧）落在了今人手中，今天（的炎熱）就像昨天一樣。想要領會臨濟和曹洞二位祖師的真面目，就必須抹去那五種迷障（色、聲、香、味、觸）。 聚云老人忌日拈香：流水長存，是自古至今的脈絡，高山聳立，是來來往往的雲朵。青青的巖桂花香飄遠，年年秋風帶來雨露的痕跡。今天是先師翁的忌辰，法孫燈紹萬里前來，希望能與您相遇。拈香禮拜靈塔，沒有什麼可以供養，（先師）平生喜歡笑，就用這個來表達敬意吧。阿呵呵。那麼，笑的是什麼呢？ 忠禪師問：『一毬三子是什麼意思？』士說：『是三界（欲界、色界、無色界）的大導師，四生（胎生、卵生、濕生、化生）慈悲的父親。』（忠禪師）問：『為什麼不說法呢？』士說：『說法已經很久了，只是和尚您沒有聽到。』（忠禪師）說：『如果我聽到了，那就不是真正的說法了。』旁邊的僧人說：『居士說法完畢了。』士指著栗蓬。忠禪師對僧人說：『你無緣無故地把禍事嫁禍於人。』士呵呵大笑。忠禪師點頭認可。 為聚云慶生：上個月的忌辰用什麼來祭奠？今天生日又從何而來？經歷火燒也不會死的金剛眼，欺騙了各方，最終都被活埋。咦，我如果不是他的子孫，真要罵得他露出骨頭。 為敘州朱提山朝陽池和尚立石記寫道：月明老人，從鐵牛那裡得到了佛法，傳承了大慧宗杲（南宋禪宗大師）的心印。獨自在朝陽池靜坐了二十多年，等待著有緣人然後才離去。聚云吹萬，師翁獨自領悟了他的宗旨，繼往開來。現在有我的師父鐵壁了。水部尚書熊汝學，是老人的三傳弟子。因為對師父的思念，所以刻石以流傳久遠。章皇帝（應為明朝皇帝，具體待考）命令他擔任御史大夫，但他沒有就任，隱居在終南山。 總憲吳天谷保
【English Translation】 English version: A verse says: A thunderclap in the clear sky, the wind dances the 'bian' (a musical instrument or banner). Entering the mountain gate is like being inside a lantern. If you ask me about the tenets of the Linji (Rinzai) school (one of the five schools of Chan Buddhism), I can only say that I have a toothache today and cannot discuss it in detail. Zen Master Zhong said: 'Yes, yes.' Another verse praises the tenets of the Caodong (Soto) school (one of the five schools of Chan Buddhism): Subtly practicing and secretly applying, continuing generation after generation, this is the family tradition of the Caodong school, mysterious and profound. The tongue has ingenious functions, capable of weaving beautiful brocade. Only when the mind is empty can true chapters be written. The wisdom of the ancients falls into the hands of people today, and today's heat is just like yesterday's. If you want to understand the true face of the two patriarchs, Linji and Caodong, you must erase the five aggregates (form, feeling, perception, mental formations, and consciousness). Incense offering on the anniversary of the death of Elder Juyun: The flowing water always exists, the pulse of ancient and modern times; the high mountains stand tall, the clouds come and go. The fragrance of the green osmanthus flowers travels far, and the autumn wind brings traces of rain and dew every year. Today is the anniversary of the death of my late teacher, and Dharma grandson Dengshao has come from afar, hoping to meet you. Offering incense and bowing to the stupa, there is nothing to offer, so I will use his lifelong love of laughter to express my respect. Aha ha. So, what is he laughing at? Zen Master Zhong asked: 'What is the meaning of 'one ball, three seeds'?' The scholar said: 'He is the great teacher of the three realms (desire realm, form realm, formless realm), the compassionate father of the four types of birth (womb-born, egg-born, moisture-born, transformation-born).' (Zen Master Zhong) asked: 'Why doesn't he preach the Dharma?' The scholar said: 'He has been preaching the Dharma for a long time, but you, the monk, have not heard it.' (Zen Master Zhong) said: 'If I heard it, it would not be the true Dharma.' A monk beside him said: 'The layman has finished preaching the Dharma.' The scholar pointed to a chestnut bur. Zen Master Zhong said to the monk: 'You are groundlessly blaming others.' The scholar laughed heartily. Zen Master Zhong nodded in agreement. Celebrating Juyun's birthday: What was used to commemorate the anniversary of his death last month? Where does today's birthday come from? The diamond eye that cannot be burned to death by fire has deceived all directions, and in the end, they are all buried alive. Alas, if I were not his descendant, I would scold him until his bones came out. The inscription for the stone monument erected for the monk of Chaoyang Pond on Zhuti Mountain in Xuzhou says: Elder Yueming obtained the Dharma from Tieniu and inherited the mind-seal of Dahui Zonggao (a Chan master of the Southern Song Dynasty). He sat alone in Chaoyang Pond for more than twenty years, waiting for the destined person before leaving. Juyun Chuiwan, the teacher alone understood his tenets, carrying on the past and opening up the future. Now there is my master, Tiebi. Xiong Ruxue, the Minister of the Ministry of Water, is the elder's third-generation disciple. Because of his longing for his teacher, he carved a stone to pass it on for a long time. Emperor Zhang (should be an emperor of the Ming Dynasty, to be verified) ordered him to serve as the Censor-in-chief, but he did not take office and lived in seclusion in Zhongnan Mountain. Zongxian Wu Tiangu Bao
泰燈朗居士
順天人。撫蜀。按涪陵。見慶忠隨宜錄。作書遣使迎忠。忠不往。公親詣山中問道。未久辭忠。忠召公。公應諾。忠良久。公于言下領悟。回南濵。致書于忠曰。得侍吾師。慶快平生。但世緣相迫。暫作六月之息。居士一呼。弟子回首。相會時看。說個甚麼。一日諭寮屬曰。爾等莫謂本院尊大。最尊大者和尚耳。本院見鐵大師后。方知吾孔聖朝聞之道。自今以後。矢志食素。將身許國。以酬 太祖三百年養士之恩。爾等各宜熏修。遵崇三寶。語罷。該屬等稽首再拜。泣淚如雨。
按察文葦庵居士
早歲登第。夙慕禪學。及官按察。一日聞衙司喝退堂聲。有省。拈偈呈忠曰。踏著秤錘原是鐵。從前錯認定盤星。積卷如山休擬議。且聽當陽喝一聲。
長陽侯胡屏山居士
贊五祖像曰。黃梅路接破頭山。遇個小兒非等閑。佛性答來真奇特。栽松能不憶他年。
副戎王一喝居士
久參慶忠。一日忠上堂云。主山高案山低。左青龍右白虎。年年三百六。月月二十五。逆數順數。數到牛首山云巖寺大殿里。恰似佛幻三月前鞔的鹿皮鼓。公于座下。躍然打口鼓。忠呵呵大笑。公拂袖便出。
萬松芝禪師法嗣
忠州萬松云巖燈古禪師
郡之江氏子。少列黌
【現代漢語翻譯】 現代漢語譯本
泰燈朗居士
是順天府人。曾任撫蜀（安撫四川）的官職，后又擔任涪陵的按察使。他看到慶忠禪師的《隨宜錄》后，寫信派人去迎接慶忠禪師，但慶忠禪師沒有前往。於是泰燈朗居士親自到山中向慶忠禪師問道。沒過多久，他向慶忠禪師告辭。慶忠禪師叫住他，他立刻應諾。慶忠禪師沉默了很久，泰燈朗居士在言語間領悟了禪意。回到南濱后，他寫信給慶忠禪師說：『能夠侍奉吾師，是我平生最快樂的事情。但世俗的緣分相逼，只能暫時休息六個月。居士一呼喚，弟子立即回頭。相會時再看，說些什麼呢？』有一天，他告誡下屬說：『你們不要認為本院的官位尊貴，最尊貴的是和尚啊。本院見到鐵大師后，才知道我們孔聖所說的「朝聞道，夕死可矣」的道理。從今以後，我發誓吃素，將身許國，以報答明太祖（朱元璋，1328-1398）（公元1368-1644年）三百年養士的恩情。你們各自應該熏修佛法，遵崇三寶。』說完，下屬們叩頭再拜，哭泣如雨。
按察文葦庵居士
早年考中進士，一直仰慕禪學。等到擔任按察使時，有一天聽到衙門差役喝令退堂的聲音，有所領悟，於是寫了一首偈呈給慶忠禪師說：『踏著秤錘原來是鐵，從前錯誤地認定了秤桿上的星。堆積如山的案卷不要再議論了，且聽當陽一聲喝。』
長陽侯胡屏山居士
讚頌五祖（弘忍，601-674）像說：『黃梅山的路連線著破頭山，遇到的那個小孩子很不尋常。佛性的回答真是奇特，栽松樹難道能不憶起他日嗎？』
副戎王一喝居士
跟隨慶忠禪師參禪很久。有一天，慶忠禪師上堂說法時說：『主山高，案山低，左青龍，右白虎，年年三百六，月月二十五。逆數順數，數到牛首山云巖寺大殿里，恰似佛幻三月前蒙上的鹿皮鼓。』王一喝居士在座下，突然打起口鼓。慶忠禪師呵呵大笑。王一喝居士拂袖而去。
萬松芝禪師法嗣
忠州萬松云巖燈古禪師
是郡里江氏的兒子，年輕時進入學校讀書。 English version
Layman Tai Denglang
A native of Shuntian. He served as Pacification Commissioner of Shu (Sichuan) and later as Investigating Censor of Fuling. After reading Qingzhong's 'Records at Random,' he sent a messenger to invite Qingzhong, but Qingzhong did not go. So, Layman Tai personally went to the mountain to inquire about the Way from Qingzhong. Not long after, he bid farewell to Qingzhong. Qingzhong called him back, and he immediately responded. Qingzhong remained silent for a long time, and Layman Tai understood the Zen meaning in the silence. After returning to Nanbin, he wrote a letter to Qingzhong, saying, 'To be able to serve my teacher is the happiest thing in my life. But worldly affairs are pressing, so I can only rest for six months. At the layman's call, the disciple immediately turns back. When we meet again, what shall we talk about?' One day, he admonished his subordinates, saying, 'Do not think that this court is noble; the most noble are the monks. After seeing Master Tie, I realized the meaning of what our Confucius said, "If I hear the Way in the morning, I can die content in the evening." From now on, I vow to be a vegetarian and dedicate myself to the country to repay the Ming Taizu (Zhu Yuanzhang, 1328-1398) (1368-1644 AD) for three hundred years of nurturing scholars. You should all cultivate Buddhism and respect the Three Jewels.' After speaking, the subordinates kowtowed and bowed again, weeping like rain.
Investigating Censor Wen Weian
He passed the imperial examination at an early age and had long admired Zen Buddhism. When he became an Investigating Censor, one day he heard the yamen runners shouting to dismiss the court, and he had an awakening. So, he presented a verse to Qingzhong, saying, 'Stepping on the weight of the steelyard is originally iron; before, I mistakenly identified the star on the scale. Do not deliberate on the mountain of accumulated documents; just listen to the shout of Dangyang.'
Marquis of Changyang, Hu Pingshan
In praise of the Fifth Patriarch (Hongren, 601-674), he said, 'The road of Huangmei Mountain connects to Potou Mountain; the child encountered is no ordinary one. The answer about Buddha-nature is truly remarkable; how can planting pine trees not remind one of the future?'
Vice-General Wang Yihe
He had been practicing Zen with Qingzhong for a long time. One day, when Qingzhong ascended the hall to preach, he said, 'The main mountain is high, the desk mountain is low, the left is the Azure Dragon, the right is the White Tiger, every year three hundred and six, every month twenty-five. Counting backwards and forwards, counting to the main hall of Yunyan Temple on Niushou Mountain, it is just like the deerskin drum covered by Buddha Illusion three months ago.' Layman Wang Yihe, sitting below, suddenly beat an oral drum. Qingzhong laughed heartily. Layman Wang Yihe flicked his sleeves and left.
Successor of Zen Master Wansong Zhi
Zen Master Denggu of Wansong Yunyan in Zhongzhou
He was the son of the Jiang family in the prefecture and entered school at a young age.
【English Translation】 Layman Tai Denglang
A native of Shuntian. He served as Pacification Commissioner of Shu (Sichuan) and later as Investigating Censor of Fuling. After reading Qingzhong's 'Records at Random,' he sent a messenger to invite Qingzhong, but Qingzhong did not go. So, Layman Tai personally went to the mountain to inquire about the Way from Qingzhong. Not long after, he bid farewell to Qingzhong. Qingzhong called him back, and he immediately responded. Qingzhong remained silent for a long time, and Layman Tai understood the Zen meaning in the silence. After returning to Nanbin, he wrote a letter to Qingzhong, saying, 'To be able to serve my teacher is the happiest thing in my life. But worldly affairs are pressing, so I can only rest for six months. At the layman's call, the disciple immediately turns back. When we meet again, what shall we talk about?' One day, he admonished his subordinates, saying, 'Do not think that this court is noble; the most noble are the monks. After seeing Master Tie, I realized the meaning of what our Confucius said, "If I hear the Way in the morning, I can die content in the evening." From now on, I vow to be a vegetarian and dedicate myself to the country to repay the Ming Taizu (Zhu Yuanzhang, 1328-1398) (1368-1644 AD) for three hundred years of nurturing scholars. You should all cultivate Buddhism and respect the Three Jewels.' After speaking, the subordinates kowtowed and bowed again, weeping like rain.
Investigating Censor Wen Weian
He passed the imperial examination at an early age and had long admired Zen Buddhism. When he became an Investigating Censor, one day he heard the yamen runners shouting to dismiss the court, and he had an awakening. So, he presented a verse to Qingzhong, saying, 'Stepping on the weight of the steelyard is originally iron; before, I mistakenly identified the star on the scale. Do not deliberate on the mountain of accumulated documents; just listen to the shout of Dangyang.'
Marquis of Changyang, Hu Pingshan
In praise of the Fifth Patriarch (Hongren, 601-674), he said, 'The road of Huangmei Mountain connects to Potou Mountain; the child encountered is no ordinary one. The answer about Buddha-nature is truly remarkable; how can planting pine trees not remind one of the future?'
Vice-General Wang Yihe
He had been practicing Zen with Qingzhong for a long time. One day, when Qingzhong ascended the hall to preach, he said, 'The main mountain is high, the desk mountain is low, the left is the Azure Dragon, the right is the White Tiger, every year three hundred and six, every month twenty-five. Counting backwards and forwards, counting to the main hall of Yunyan Temple on Niushou Mountain, it is just like the deerskin drum covered by Buddha Illusion three months ago.' Layman Wang Yihe, sitting below, suddenly beat an oral drum. Qingzhong laughed heartily. Layman Wang Yihe flicked his sleeves and left.
Successor of Zen Master Wansong Zhi
Zen Master Denggu of Wansong Yunyan in Zhongzhou
He was the son of the Jiang family in the prefecture and entered school at a young age.
序。初參萬松于華嚴。三載始剃髮。請益於松。松示偈曰。閃灼電光寒。忻然出寶匣。曠劫無明根。一時都抹殺。次二年。請充第一座。松滅后。眾請繼席萬松。
上堂。門門有路。金蛇飛電掣。戶戶無私。鐵馬弄云騎。脫或未然。拄杖自有分曉。打○相。佛身充滿於法界。[○@│]普現一切群生前。[○@＊]隨緣赴感靡不周。靠拄杖曰。而恒處此菩提座。眾中有超宗出格者么。出來。為汝抉擇。僧才出。師便喝。僧以具搭肩歸眾。師復喝。乃曰。有問有答。冰壺推石輥。無問無答。雪屋守泥毬。答亦問問亦答。看看轆轤兩頭大。輥出長街童稚歡。當家兒子實瀟灑。
上堂。豎拂子云。這時節寒凜冽。𤟤犬威獼獸掣。雪人火里笑嘻嘻。石女低頭拜不歇。拜不歇。啞人嚼冰棱。冷熱向誰說。擊拂子云。虛空拔楔。太煞郎當。眼裡添沙。全沒交涉。
佛誕上堂。周行目顧。指地指天。血口無端。章成話墮。將謂乾土擦壁。那曉泥水通身。惹得後代兒孫。年年燒浴。歲歲舌饒。愈增葛藤。重添垢膩。今日為伊拔除。不免大家觸忤。卓拄杖云。還識這杓惡水么。
示眾。舉永嘉大師云。從他謗任他非。把火燒天徒自疲。我聞恰似飲甘露。銷镕頓入不思議。永嘉恁么道。是即是。未免推過別人。山
【現代漢語翻譯】 現代漢語譯本： 序。我最初在華嚴寺參拜萬松（WanSong，人名，禪師）。三年後才剃度。向萬松請教，萬鬆開示偈語說：『閃耀的電光寒冷逼人，喜悅地從寶匣中取出。曠劫以來的無明之根，一時全部抹殺。』又過了兩年，我請求擔任第一座。萬松圓寂后，大家請我繼承萬松的席位。
上堂說法。門門都有路可走，像金蛇飛舞，閃電奔馳；家家都沒有私心，像鐵騎在雲中馳騁。如果未能脫離這些，拄杖自然會分曉。打圓相。佛身充滿整個法界，普遍顯現在一切眾生面前，隨緣應感無處不在，依靠拄杖說，而恒常安住於此菩提座。大眾中有超越宗派、不落俗套的人嗎？出來，我為你決斷選擇。一位僧人出來，師父便喝斥。僧人將具搭在肩上回到大眾中。師父再次喝斥，然後說：『有問有答，像冰壺推動石磙；無問無答，像雪屋守護泥球。答也是問，問也是答，看看轆轤兩頭都很大，磙出長街，孩童們歡笑。當家的兒子真是瀟灑。』
上堂說法。豎起拂子說：『這個時候寒冷凜冽，狻猊犬威猛，猿猴驚慌。雪人在火中笑嘻嘻，石女低頭不停地拜。』不停地拜，啞巴嚼著冰塊，冷熱向誰訴說？擊打拂子說：『在虛空中拔楔子，太不穩當，眼裡揉沙子，完全沒有關係。』
佛誕日上堂說法。四處走動，環顧四周，指天指地，信口開河，章法成文，話語墮落。以為是乾土擦墻，哪裡知道是泥水糊身。惹得後代子孫，年年燒香洗浴，歲歲饒舌，越發增添葛藤，加重污垢。今天為他們拔除，難免讓大家觸犯。』卓拄杖說：『還認識這勺惡水嗎？』
開示大眾。引用永嘉大師（Yongjia Dashi，人名，禪師）的話說：『任憑他人誹謗，任憑他人非議，把火燒天只會徒勞疲憊。我聽了卻像飲用甘露，消融頓入不可思議的境界。』永嘉這樣說，說的是對的，但未免把責任推給別人。我
【English Translation】 English version: Preface. I first visited WanSong (WanSong, a Chan master) at Huayan Temple. It was three years before I shaved my head. I asked WanSong for instruction, and WanSong showed me a verse saying: 'The flashing electric light is chillingly cold, joyfully taken out of the treasure box. The root of ignorance from countless kalpas, all wiped out at once.' Two years later, I requested to fill the first seat. After WanSong passed away, the congregation asked me to succeed WanSong's position.
Ascending the hall for Dharma talk. Every gate has a path, like a golden snake flying and lightning flashing; every household is without selfishness, like iron cavalry riding in the clouds. If one has not yet escaped these, the staff will naturally discern. Making a circle with the staff. The Buddha's body fills the entire Dharma realm, universally appearing before all sentient beings, responding to conditions everywhere, relying on the staff, and constantly abiding in this Bodhi seat. Is there anyone among the assembly who transcends sects and is unconventional? Come out, and I will make a decision for you. A monk came out, and the master immediately shouted. The monk put his robe over his shoulder and returned to the assembly. The master shouted again, and then said: 'With questions and answers, it's like an ice pot pushing a stone roller; without questions and answers, it's like a snow house guarding a mud ball. Answering is also questioning, and questioning is also answering, look at how big both ends of the well pulley are, rolling out of the long street, children rejoice. The son of the house is truly dashing.'
Ascending the hall for Dharma talk. Raising the whisk and saying: 'At this time, it is bitterly cold, the lion-dog is fierce, and the monkeys are frightened. The snowman laughs happily in the fire, and the stone woman bows her head without stopping.' Bowing without stopping, a mute person chews on an ice prism, to whom can they tell the cold and heat? Striking the whisk and saying: 'Pulling out a wedge in the void, it's too unsteady, rubbing sand in the eyes, it's completely irrelevant.'
Ascending the hall for Dharma talk on Buddha's Birthday. Walking around and looking around, pointing to the sky and pointing to the earth, speaking recklessly, the chapters are formed, and the words fall. Thinking it is dry soil wiping the wall, how would one know it is mud plastering the body. Causing future generations of children and grandchildren to burn incense and bathe every year, and be verbose every year, further increasing entanglements and adding to the dirt. Today, to remove it for them, it is inevitable to offend everyone.' Striking the staff and saying: 'Do you still recognize this ladle of foul water?'
Instructing the assembly. Quoting Yongjia Dashi (Yongjia Dashi, a Chan master) saying: 'Let others slander, let others criticize, burning the sky with fire will only be futile and exhausting. When I hear it, it is like drinking nectar, melting and entering an inconceivable state.' Yongjia said it this way, and it is correct, but it inevitably pushes the responsibility to others. I
僧則不然。誰為謗誰為非。把火燒天也不疲。無耳人聞傾甘露。昨夜飄梧動地輝。
示眾。行腳學人。腳跟點地也未。不然。先要具一付潔凈肚皮。一雙青白眼睛。脊樑硬似鐵。腳板快如風。把自己。如糞如泥。猶冤猶敵。然後遊人間世。幻視萬緣。把住作主。有時崖下一食。樹下一宿。遇飢寒處。變逆千態萬狀。不動其心。到此方叫做行得腳底人。畢竟又看這一番。是爲著何事。須要照管腳跟腳底。瞥爾踏破草鞋。踢翻土塊。始不負行腳一遭。至於檀度信施國王水草。在在處處。一任隨分受用。別有一句。路上逢人。莫道山僧不曾與汝說得。
示眾。出家無別法。真實要離親割愛。畢竟親如何離。愛如何割。視骨肉如生冤家。謂之離。把自己如真仇敵。謂之割。於是投在法門。拜個師長。勿論寒暑。勿論勞逸。勿論變常。勿論順逆。服勞奉事。左右追隨。凡應對灑掃之宜。迎賓待客之緒。無別鉅細。都要應酬。縱使幹不來做不上。莫起厭煩。勿生退墮。更不可一時離師。一日違眾。或有時省親事長。先期告假。刻日就歸。日久月親。乃師觀其志向。察其行履。果是法門種草。然後教他受戒學佛。步步進道。自茲至壯至老。善始善終。此一生算得過百生千生。萬德莊嚴。亦復如是。所謂一子出家。九族生
天。信矣宜矣。若漫心法門為清凈。向里許混光陰。圖便宜。不曉佛為何人。法為何物。僧為何務。師長如何承奉。大眾如何酬對。有功有施。有勞有怨。逞血氣弄精魂。譬如烏鴉。身在虛空。心在糞草。行是俗行。說是俗說。混俗和光。靡所不至。師長不能言。善友不敢責。日復一日。愈趨愈下。為僧至此。久久自陷泥犁。且不得度。欲求一子出家。九族生天得乎。古德云。絲毫失度。便招黑暗之愆。霎頃邪言。即犯禁空之丑。我爾大眾。安肯虛消信施。自恣放縱者耶。山僧感傷末法。不覺吐露至此。一眾須知。
為慶忠老和尚拈香。喝一喝曰。三歲孩兒弄花鼓。又喝一喝曰。牛頭沒馬頭回。復喝一喝曰。不道不道。大眾。者里見得。滿眼滿耳。儘是老人現前底受用。縱爾年變月遷。亦無增減。今日乃我法伯老人三九之期。畢竟將甚麼作供。以手撫案曰。四三一二五。木馬逐風舞。六七八九十。日日大吉利。信受奉行可知禮。
師生平律身以嚴。其所說法。絕不許人記錄。見之必火。貌古形疏。政黃牛之類也。
忠州聚云覺樹燈世禪師
郡之丘氏子。少為書生。謁萬松于楞伽得度。命入侍寮。經年始徹源底。自印心后。混跡浯江者十有六年。康熙丙午。慶忠移錫龍昌。以聚云久虛。命師主
【現代漢語翻譯】 現代漢語譯本：確實如此，確實應該相信。如果把隨便應付的心態當作修習佛法的法門，認為這就是清凈，整天只是在那裡混日子，圖省事，不明白什麼是佛，什麼是法，僧人應該做什麼，如何侍奉師長，如何與大眾相處，這樣的人，做了點事就覺得自己有功勞，施捨了一點東西就覺得了不起，稍有勞累就心生怨恨，逞一時血氣之勇，耗費精神。這樣的人就像烏鴉一樣，身在空中，心卻想著糞便。他的行為是世俗的行為，說的是世俗的話，與世俗同流合污，無所不為。師長不能說他，善友不敢責備他，日復一日，越來越墮落。做僧人做到這種地步，時間久了自然會墮入地獄，無法解脫。這樣的人，想要通過讓一個孩子出家，來讓九族都昇天，可能嗎？古人說，『哪怕是極小的失誤，也會招致黑暗的過錯；哪怕是極短時間的邪惡言論，也會觸犯戒律。』我們大家，怎麼能白白浪費信徒的供養，放縱自己呢？我作為僧人，感傷末法時代的到來，不知不覺說了這麼多，希望大家明白。
為慶忠老和尚拈香，大喝一聲說：『三歲的孩子玩弄花鼓。』又大喝一聲說：『牛頭沒法回到馬頭。』又大喝一聲說：『不說，不說。』各位，在這裡如果能有所領悟，那麼你們的所見所聞，都是老和尚當下正在享受的。縱然歲月流逝，也不會有所增減。今天是我法伯老和尚圓寂二十七天（三九）的日子，到底用什麼來供奉呢？』用手撫摸桌子說：『四三一十二，五木馬隨風舞。六七八九十，日日都吉利。』相信並奉行，這就是應有的禮節。
老師一生以嚴格的戒律約束自己，他所說的話，絕對不允許別人記錄，如果發現有人記錄，一定會燒掉。他的外貌古樸，形體疏朗，就像一頭老黃牛一樣。
忠州聚云覺樹燈世禪師
是郡里姓丘人家的孩子。年輕時是個讀書人，在楞伽山拜見萬松禪師並得到度化。萬松禪師讓他留在身邊侍奉，經過一年才徹底明白佛法的根源。自從印心之後，在浯江一帶隱居了十六年。康熙丙午年（1666年），慶忠禪師移居龍昌寺，因為聚云寺長期空缺，於是命令覺樹燈世禪師主持聚云寺。
【English Translation】 English version: Truly, it is right and proper to believe. If one treats a careless attitude towards the Dharma as a path to purity, spending time aimlessly and seeking convenience, without understanding who the Buddha is, what the Dharma is, what a monk's duties are, how to serve teachers, and how to interact with the community, such a person feels entitled after doing a little work, feels great after giving a little, and resents even slight exertion. They indulge in momentary impulses and waste their spirit. Such a person is like a crow, whose body is in the sky but whose mind is on dung. Their actions are worldly, their words are worldly, they conform to the world and go to any lengths. Teachers cannot speak to them, good friends dare not rebuke them, and day by day, they sink lower and lower. To be a monk to this extent means that, in time, one will fall into hell and be unable to escape. Can such a person hope to have their nine generations ascend to heaven by having one child become a monk? Ancient masters said, 'The slightest deviation leads to the fault of darkness; the briefest evil speech violates the precepts.' How can we all waste the offerings of believers and indulge ourselves?
Offering incense for the late Elder Qingzhong, he shouted, 'A three-year-old child plays with a flower drum!' He shouted again, 'A bull's head cannot return to a horse's head!' He shouted again, 'Don't speak, don't speak!' Everyone, if you can understand here, then everything you see and hear is the Elder's present enjoyment. Even if years pass, there will be no increase or decrease. Today is the twenty-seventh day (third seven) since the passing of my Dharma Uncle Elder. What shall we use as an offering?' He stroked the table and said, 'Four times three is twelve, five wooden horses dance in the wind. Six, seven, eight, nine, ten, every day is auspicious.' Believe and practice, this is the proper etiquette.
The teacher disciplined himself strictly throughout his life. He absolutely forbade anyone from recording his teachings, and would burn them if he found them. His appearance was ancient and his form was sparse, like an old yellow ox.
Zen Master Juyun Jueshu Dengshi of Zhongzhou
He was a son of the Qiu family in the prefecture. In his youth, he was a scholar. He visited Master Wansong at Lengqia and was ordained. Master Wansong ordered him to serve by his side, and after a year, he thoroughly understood the source of the Dharma. After receiving the mind seal, he lived in seclusion in Wujiang for sixteen years. In the year Bingwu of the Kangxi era (1666 AD), Qingzhong moved to Longchang Temple, and because Juyun Temple had been vacant for a long time, he ordered Zen Master Jueshu Dengshi to preside over Juyun Temple.
之。忠涅槃后。師上堂拈香曰。今朝初九。道是老人二九。今朝二九。卻是初九。即今大眾設齋。賓也有。主也有。且道。賓主混融時。作么生是供養一句。良久曰。舌頭原來不離口。
岫巖燈燎禪師
上堂。舉婆子燒庵因緣。頌曰。枯木寒巖異草青。凝眸坐卻白雲深。一朝鐵樹花開遍。冰雪紅爐烈焰騰。
寶峰麗禪師法嗣
忠州天寧耳庵燈嵩禪師
酆陵毛氏子。始謁慶忠於平山。忠命掌記室。次參寶峰于熊耳。隨請第一座。峰滅后。出住靈峰。
上堂。百尺竿頭流赤水。蟭螟眼淚哭雙疼。葫蘆好似東瓜樣。畫餅充飢豈是真。喝一喝。
上堂。撫掌云。三世諸佛曆代祖師。盡在山僧手中。粉碎去也。且作么生摺合。又撫掌一下。
上堂。羅漢走出山門。土地卻歸正殿。撞倒我佛頻伽直當王四家大鐵罐。
茶話。若喚作茶。欺三世佛祖。不喚作茶。背趙州公案。舉杯曰。畢竟喚作甚麼。放杯撫掌三下。
為巴掌和尚畢九拈香。九九八十一。古今同此歷。吾師無去來。分明只者是。
示眾。靈峰北頭南。牛欄沒半邊。王三布裈破。打出大泥團。喝一喝云。是甚麼。掉頭峰上看。不見五更天。
示眾。舉道吾云。高不在絕頂。富不在福嚴。樂不
【現代漢語翻譯】 之。慶忠（禪師名號）涅槃后，老師上堂拈香說：『今天初九，說是老人家的二九（指涅槃后第十八天）。今天二九，卻是初九。如今大眾設齋，有賓客，也有主人。那麼，賓主混融時，如何是供養的一句話？』良久，說：『舌頭原來不離口。』
岫巖燈燎禪師
上堂。舉婆子燒庵的因緣。頌曰：『枯木寒巖異草青，凝眸坐卻白雲深。一朝鐵樹花開遍，冰雪紅爐烈焰騰。』
寶峰麗禪師法嗣
忠州天寧耳庵燈嵩禪師
酆陵毛氏之子。最初在平山拜見慶忠（禪師名號），慶忠（禪師名號）命他掌管記室。後來在熊耳參拜寶峰（禪師名號），跟隨擔任第一座。寶峰（禪師名號）圓寂后，出任靈峰住持。
上堂。『百尺竿頭流赤水，蟭螟眼淚哭雙疼。葫蘆好似東瓜樣，畫餅充飢豈是真。』喝一喝。
上堂。撫掌說：『三世諸佛曆代祖師，盡在山僧手中，粉碎去也。且如何摺合？』又撫掌一下。
上堂。『羅漢走出山門，土地卻歸正殿，撞倒我佛頻伽（佛教神鳥名）直當王四家大鐵罐。』
茶話。『若喚作茶，欺三世佛祖；不喚作茶，背趙州公案。』舉杯說：『畢竟喚作什麼？』放杯撫掌三下。
為巴掌和尚畢九拈香。『九九八十一，古今同此歷。吾師無去來，分明只者是。』
示眾。『靈峰北頭南，牛欄沒半邊。王三布裈破，打出大泥團。』喝一喝說：『是什麼？掉頭峰上看，不見五更天。』
示眾。舉道吾（禪師名號）的話說：『高不在絕頂，富不在福嚴（寺廟名），樂不
【English Translation】 After Zhong (Zen master's name) entered Nirvana, the master ascended the hall, lit incense, and said, 'Today is the ninth day, said to be the old man's eighteenth (referring to the 18th day after Nirvana). Today is the eighteenth, but it is the ninth. Now the assembly is offering a vegetarian feast, there are guests, and there are hosts. So, when guests and hosts are mixed, what is the sentence of offering?' After a long silence, he said, 'The tongue never leaves the mouth.'
Zen Master Dengliao of Xiuyan
Ascending the hall, he cited the story of the old woman burning down the hermitage. A verse says: 'Bare trees and cold cliffs, strange grasses green, Gazing intently, sitting deep in white clouds. One day, iron trees bloom everywhere, Ice and snow in the red furnace, fierce flames soar.'
Dharma Successor of Zen Master Li of Baofeng
Zen Master Dengsong of Er'an, Tianning Temple, Zhongzhou
A son of the Mao family of Fengling. He first visited Qingzhong (Zen master's name) at Pingshan. Qingzhong (Zen master's name) ordered him to manage the records room. Later, he visited Baofeng (Zen master's name) at Xionger, and followed him as the first seat. After Baofeng (Zen master's name) passed away, he went out to reside at Lingfeng.
Ascending the hall. 'A hundred-foot pole flows with red water, the tears of gnats cry with double pain. The gourd looks like a winter melon, a painted cake to satisfy hunger is not real.' He shouts a 'He!'
Ascending the hall. He clapped his hands and said, 'The Buddhas of the three worlds and the ancestral teachers of all generations are all in the hands of this mountain monk, crushed to pieces. So how to reconcile?' He clapped his hands again.
Ascending the hall. 'The Arhats walk out of the mountain gate, the earth gods return to the main hall, knocking down my Buddha Kalavinka (name of a mythical bird in Buddhism) directly against Wang Si's big iron pot.'
Tea talk. 'If you call it tea, you deceive the Buddhas of the three worlds; if you don't call it tea, you go against the Zhao Zhou (Zen master's name) case.' He raised his cup and said, 'What should I call it after all?' He put down the cup and clapped his hands three times.
Lighting incense for the Palm Monk Bi Jiu. 'Nine nine eighty-one, the same calendar from ancient times to the present. My teacher has no coming or going, clearly just this is it.'
Instructing the assembly. 'Lingfeng's north head is south, the cow pen is missing half. Wang San's trousers are torn, hitting out a big mud ball.' He shouts a 'He!' and says, 'What is it? Turn your head and look at the peak, you can't see the fifth watch of the night.'
Instructing the assembly. He cited Daowu's (Zen master's name) words, saying, 'High is not at the summit, rich is not at Fuyan (temple name), joy is not
在天堂。苦不在地獄。相識滿天下。知心能幾人。徑山杲祖云。徑山即不然。高在絕頂。富在福嚴。樂在天堂。苦在地獄。誰知席帽下。元是舊時人。二老今日高低。落在靈峰手裡。饒他不過。各與三十拄杖。罰出三門去。若有人問汝等。但道低聲低聲。
示眾。今朝六月初一。諸佛也須忌諱。直饒伶俐衲僧。最怕當頭一句。那一句。縱使道得分明。恰似東京王矮子屎糞氣。
師以五宗示五相。隨申五頌。<
【現代漢語翻譯】 現代漢語譯本： 在天堂里享受快樂，痛苦不在地獄中。雖然認識的人遍佈天下，但真正知心的又有幾個呢？徑山杲祖（禪師名號）說，逕山卻不這樣認為。高就在於絕頂之處，富就在於福嚴寺（寺廟名），快樂就在天堂，痛苦就在地獄。誰知道戴著席帽的人，原來是過去的老相識。今天這兩位老者無論高低，都落在了靈峰（地名或人名）的手裡，即使饒恕他們也不行，每人賞三十拄杖，罰出山門去。如果有人問你們，就說低聲點，低聲點。
開示大眾：今天六月初一，諸佛也要有所顧忌。即使是聰明的僧人，最怕的也是當頭棒喝。那一句是什麼呢？即使說得再明白，也像東京王矮子（人名）的屎尿氣味一樣令人厭惡。
禪師用五宗（佛教宗派）來開示五相（佛教術語），並隨之闡述五首頌。磊磊落落的老神仙，一斧劈開華山已經億萬年。大鵬鳥一飛就是三千里，傾倒山嶽也不算什麼。南山起云，北山下雨，自古長江就不用船來繫纜。一、抑揚頓挫，紛紛擾擾，不如一句親切的話。滿眼滿耳都是真實的訊息，隨機應變，絕不滯留。岸邊迴轉，水流湍急，良馬見到鞭子就奔跑。如果真是毗盧遮那佛（佛名），何須累劫修行？二、從來不向外邊尋找，父子相知又有幾人？從本體起用，要知道像孺子一樣，攝用歸體，必須像老者一樣成熟。狹路相逢，人們不說話，很久不見，才有知音。此處不明白，就從他處去領會，必須在夢裡才能還魂。三、深深的宮廷里看不見五彩祥雲，路兩旁的桃花開滿了樹。粉墻上的白虎應該辨認清楚，炭里的烏龜的事情不要去追究。仙女反而像貧女一樣好，鄉下人反而像主人一樣發號施令。不言不語才是真君子。
【English Translation】 English version: Happiness is in heaven; suffering is not in hell. One may know many people throughout the world, but how many are truly intimate? Ancestor Gao of Jingshan (name of a Chan master) said, 'Jingshan is not like that. High is at the summit, rich is at Fuyan Temple (name of a temple), happiness is in heaven, suffering is in hell. Who knows that the person wearing a straw hat is actually an old acquaintance from the past?' Today, these two old men, regardless of their status, fall into the hands of Lingfeng (place name or person's name). Even if they are forgiven, it is not enough. Each will receive thirty blows of the staff and be expelled from the mountain gate. If anyone asks you, just say 'Keep it down, keep it down.'
Instruction to the assembly: Today is the first day of the sixth month. Even the Buddhas must be cautious. Even the cleverest monks fear the sudden shout. What is that shout? Even if it is explained clearly, it is like the foul odor of the excrement of the dwarf king of Tokyo (person's name).
The Master used the Five Sects (Buddhist schools) to illustrate the Five Aspects (Buddhist terms), and then elaborated on them with five verses. A rugged and unrestrained old immortal, with one axe splitting Mount Hua for billions of years. The Peng bird flies three thousand miles with one flap, overturning mountains and ridges is nothing. Clouds rise from the southern mountain, rain falls on the northern mountain; since ancient times, the Yangtze River has not needed boats to moor. One: The ups and downs and manipulations are all troublesome; nothing is better than a kind word. The eyes and ears are full of true news; adapt to the situation and never linger. The shore turns, the water rushes; a good horse runs when it sees the whip. If you are truly Vairocana Buddha (name of a Buddha), why bother cultivating for countless eons? Two: Never seek outside; how many people truly understand each other like father and son? When using from the essence, know to be like a child; when gathering use back to the essence, be sure to be mature like an old man. People don't speak when they meet on a narrow road; after a long time, there are kindred spirits. If you don't understand here, go understand elsewhere; you must return to your soul in a dream. Three: Deep in the palace, the five-colored auspicious clouds are not seen; peach blossoms bloom on both sides of the road. The white tiger on the pink wall should be clearly identified; don't pursue the matter of the turtle in the charcoal. A fairy is better as a poor woman; a countryman orders like a master. Not speaking is the true gentleman.
子。一腔風月在其中。●。知恩識義人間少。反眼無情世上多。鐵臉閻羅全不懼。嘗將白眼看娑婆。撩起便行兮卻為真子。四野謳歌兮口似懸河。一句任從三貫二。莫教鷂子過新羅。丙申秋。偶示疾。以衣缽親炙學侶等。托高峰來和尚。以續嗣焉。未幾跏趺而化。阇維得舍利七粒。塔于天寧之東。
提督陳世凱燈靜居士
字贊伯。湖廣施州衛人。弱齡穎異。因父迎寶峰。說法于熊耳。公朝夕參叩。峰開示偈語。輒記憶不忘。一語不愜於懷。則端坐究參。無晝夜。必求惺悟而後已。歷官至提督。公事之餘。恒與緇衲唱酬。當時名宿。咸禮下之。公六十誕。普陀遣使以祝。公答之以偈曰。金剛不壞方為壽。舍利光明始見真。萬法到頭渾似夢。性原了處是長春。
續燈正統卷之十八 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷十九
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第十七世
虎丘隆禪師法嗣
寧波府天童應庵曇華禪師
蘄州江氏子。生而奇杰。年十七。于東禪去發。首依水南遂。染指法味。因遍歷諸老門墻。至云居。禮圓悟。悟一見。痛與提䇿。及入蜀。指見彰教。教移虎丘。師侍行。未半載頓明大事。
【現代漢語翻譯】 現代漢語譯本： 子，一腔風月都在其中。 知恩圖報、明辨是非的人間太少了，反過來，翻臉無情的人世上卻很多。鐵面閻羅王（佛教中的地獄判官）全不畏懼，常常用白眼看待這娑婆世界（佛教用語，指充滿痛苦和煩惱的現實世界）。 撩起衣袍便走，這才是真正的佛門弟子，四面八方都在歌頌他，口才像懸掛的河流一樣滔滔不絕。一句開示，價值三貫二百文，不要讓老鷹從新羅（古代朝鮮半島國家）飛過去（意指不要錯過機會）。丙申年秋（應為明朝，具體年份待考），偶然生病，將衣缽傳給親近的學侶們，委託高峰來和尚來繼承法嗣。不久后，結跏趺坐而圓寂。火化后得到舍利七粒，建塔于天寧寺的東邊。
提督陳世凱燈靜居士 字贊伯，湖廣施州衛人。年少時就聰慧過人。因為父親去寶峰寺，請寶峰和尚在熊耳山說法，陳世凱早晚都去參拜請教。寶峰和尚開示的偈語，他總是能記住不忘。一句話不符合心意，就端坐著深入研究參悟，不分白天黑夜，一定要尋求領悟之後才罷休。歷任官職至提督。公務之餘，經常與僧人吟詩作對。當時的名士，都以禮相待。陳世凱六十大壽時，普陀山派使者來祝賀，陳世凱用偈語回覆說：金剛不壞之身才是真正的長壽，舍利的光明才能顯現真如。萬法到頭來都像一場夢，本性圓滿之處才是永恒的春天。
《續燈正統》卷之十八 卍新續藏第 84 冊 No. 1583 《續燈正統》
《續燈正統》卷十九
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒慧能（六祖慧能）下第十七世
虎丘隆禪師法嗣
寧波府天童應庵曇華禪師
蘄州江氏之子，生來就奇特傑出。十七歲時，在東禪寺剃度出家。最初依止水南遂禪師，開始領略佛法的滋味。因此遊歷各位老禪師的門下，到達云居山，禮拜圓悟克勤禪師。圓悟克勤一見到他，就嚴厲地督促他。等到進入四川，指點他去見彰教禪師。彰教禪師移居虎丘山，曇華禪師侍奉他，不到半年就徹底明白了大事（指開悟）。
【English Translation】 English version: A son, a heart full of romance and beauty resides within. Few in this world know gratitude and righteousness; many are those who turn their backs with cold indifference. They fear not the iron-faced Yama (the judge of the underworld in Buddhism), often casting scornful glances at this Saha world (the world of suffering and impermanence in Buddhism). He lifts his robe and departs, a true disciple of the Buddha. Praises echo from all directions, his eloquence like a cascading river. A single verse worth three strings and two hundred coins; let not the hawk fly past Shinra (ancient Korean kingdom) (meaning don't miss the opportunity). In the autumn of Bing Shen year (year needs to be verified in Ming Dynasty), he fell ill and entrusted his robe and bowl to his close disciples, asking the monk Gaofeng Lai to continue his lineage. Soon after, he passed away in the lotus position. After cremation, seven relics were found, and a pagoda was built to the east of Tianning Temple.
Prefect Chen Shikai, Layman Dengjing Style name Zanbo, from Shizhou Guard, Huguang. He was intelligent from a young age. Because his father went to Baofeng Temple and invited Baofeng to preach at Xiong'er Mountain, Chen Shikai paid his respects morning and night. He always remembered the verses Baofeng revealed. If a word did not satisfy his heart, he would sit upright and study it, day and night, until he understood it. He rose through the ranks to become a Prefect. In his spare time, he often composed poems with monks. Famous scholars of the time treated him with respect. On Chen Shikai's sixtieth birthday, Putuo Mountain sent an envoy to congratulate him. Chen Shikai replied with a verse: The indestructible Vajra body is true longevity; the light of the relics reveals the true nature. All dharmas are like a dream in the end; the completeness of one's nature is eternal spring.
Continuation of the Lamp, Zheng Tong, Volume 18 卍 New Continued Collection, Volume 84, No. 1583, Continuation of the Lamp, Zheng Tong
Continuation of the Lamp, Zheng Tong, Volume 19
Compiled by Xing Tong, a Shramana of Putuo Mountain in the South Sea, a descendant of the ancestral lineage from Western Shu
Linji School
Seventeenth Generation after Dajian Huineng (the Sixth Patriarch Huineng)
Dharma Successor of Zen Master Long of Tiger Hill
Zen Master Ying'an Tanhua of Tiantong Temple in Ningbo Prefecture
A son of the Jiang family from Qizhou, he was born extraordinary. At the age of seventeen, he was tonsured at Dongchan Temple. He first relied on Zen Master Suinan, and began to taste the flavor of Dharma. Therefore, he traveled to the gates of various old Zen masters, and arrived at Yunju Mountain, where he paid respects to Zen Master Yuanwu Keqin. As soon as Yuanwu Keqin saw him, he urged him severely. When he entered Sichuan, he pointed him to see Zen Master Zhangjiao. Zen Master Zhangjiao moved to Tiger Hill, and Zen Master Tanhua served him. In less than half a year, he thoroughly understood the great matter (referring to enlightenment).
去謁此庵。分座連雲。開法妙嚴。屢遷巨剎。住歸宗日。大慧在梅陽。有僧傳師垂示語。慧見。以偈寄贈曰。坐斷金輪第一峰。千妖百怪盡潛蹤。年來又得真訊息。報道楊岐正脈通。其歸重如此。
上堂。九年面壁。壞卻東土兒孫。只履西歸。鈍置黃面老子。以拄杖畫一畫曰。石牛欄古路。一馬生三寅。
上堂。德章老瞎禿。從來沒滋味。拈得口失卻鼻。三更二點唱巴歌。無端驚起梵王睡。喝一喝曰。我行荒草里。汝又入深村。
上堂。臨濟在黃檗處。三度吃棒底意旨。你諸人還覷得透也未。直饒一咬便斷。也未是大丈夫漢。三世諸佛。口掛壁上。天下老和尚。將甚麼吃飯。
上堂。十五日已前。水長船高。十五日已后。泥多佛大。正當十五日。東海鯉魚打一棒。雨似盆傾。直得三千大千世界。一切眾生。悉皆歡喜。謂言。打者一棒。不妨應時應節。報恩不覺通身踴躍。遂作詩一首。舉似大眾。蜻蜓許是好蜻蜓。飛去飛來不暫停。被我捉來。摘卻兩邊翼。恰似一枚大鐵釘。
上堂。若作一句商量。吃粥飯。阿誰不會。不作一句商量。屎坑裡蟲子。笑殺阇黎。拈拄杖曰。拄杖子罪犯彌天。貶向二鐵圍山。且道。薦福還有過也無。卓拄杖曰。遲一刻。
上堂。明不見暗。暗不見明。
明暗雙忘。無異流俗阿師。野干鳴師子吼。師子吼野干鳴。三家村裡臭猢猻。價增十倍。驪龍頷下明月珠。分文不直。若作衲僧巴鼻。甚處得來。三十年後。換手捶胸。未是苦在。
上堂。飯籮邊漆桶裡。相唾饒你潑水。相罵饒你接㭰。黃河三千年一度清。蟠桃五百年一次開花。鶴勒那咬定牙關。朱頂王呵呵大笑。歸宗五十年前。有一則公案。今日舉似諸人。且道。是甚麼公案。王節級失卻帖。
上堂。吃粥吃飯。不覺嚼破舌頭。血濺梵天。四天之下。霈然有餘。玉皇大帝怒發。追東海龍王。向金輪峰頂鞠勘。頃刻之間。追汝諸人。作證見也。且各請依實供通。切忌迴避。倘若不實。喪汝性命。
上堂。趙州喫茶。我也怕他。若非債主。便是冤家。倚墻靠壁成群隊。不知誰解辨龍蛇。
上堂。五百力士揭石義。萬仞崖頭撒手行。十方世界一團鐵。虛空背上白毛生。直饒拈卻炙脂帽子。脫卻鶻臭布衫。向報恩門下。正好吃棒。何故。半夜起來屈膝坐。毛頭星現衲僧前。
上堂。三世諸佛眼裡無筋。六代祖師皮下無血。明果咬定牙關𨁝跳。也出他圈䙡不得。何故。南泉斬貓兒。
上堂。參禪人切忌錯用心。悟明見性是錯用心。成佛成祖是錯用心。看經講教是錯用心。行住坐臥是錯用
【現代漢語翻譯】 現代漢語譯本： 明與暗都忘記了，這和那些庸俗的老師有什麼區別？（就像）野干（一種動物，常被用來比喻不具正見的修行者）發出獅子吼，或者獅子吼卻發出野乾的叫聲一樣。三家村裡的臭猢猻（比喻見識淺薄的人），身價卻增加了十倍。驪龍（傳說中的龍）下巴上的明月珠，卻一文不值。如果（你）把這些當作禪宗的精髓，那是從哪裡得來的？三十年後，（你）只能捶胸頓足，還說不上是真正的苦難。
上堂（禪宗的一種說法形式）：飯籮邊和漆桶裡，（即使你們）互相吐唾沫，我也饒恕你們潑水；（即使你們）互相謾罵，我也饒恕你們接話。（但是）黃河三千年才清澈一次，蟠桃五百年才開一次花。鶴勒那（Arhat，阿羅漢的音譯）咬緊牙關，朱頂王（一種鳥）卻呵呵大笑。歸宗（唐代禪師）五十年前，有一則公案（禪宗故事），今天講給你們聽。那麼，這是什麼公案呢？王節級（人名）丟失了帖子。
上堂：吃粥吃飯，不知不覺嚼破了舌頭，血濺梵天（佛教宇宙觀中的最高天）。四天之下（指須彌山四周的四大部洲），雨水充沛有餘。玉皇大帝（道教神祇）勃然大怒，追趕東海龍王，到金輪峰頂（須彌山頂）審問。頃刻之間，（這怒火）也會追到你們每個人，讓你們作證。請各自如實招供，切忌迴避。倘若不實，會喪失你們的性命。
上堂：趙州（唐代禪師）喫茶，我也害怕他。如果不是債主，便是冤家。倚墻靠壁，成群結隊，不知道誰能分辨出龍蛇（比喻賢愚）。
上堂：五百力士揭開石義（一種傳說），（如同在）萬仞懸崖上撒手而行。十方世界（指整個宇宙）像一塊鐵，虛空的背上長出白毛。即使拿掉烤焦的油帽子，脫掉髮出腐臭味的布衫，在報恩門下，也正好吃棒（接受懲罰）。為什麼呢？半夜起來屈膝而坐，毛頭星（彗星）出現在禪僧面前。
上堂：三世諸佛（過去、現在、未來的一切佛）眼裡沒有筋，六代祖師（禪宗六祖慧能）皮下沒有血。明果（人名）咬緊牙關，奮力跳躍，也逃不出他的圈套。為什麼呢？南泉（唐代禪師）斬貓兒（禪宗公案）。
上堂：參禪的人切忌錯用心。悟明見性是錯用心，成佛成祖是錯用心，看經講教是錯用心，行住坐臥是錯用心。
【English Translation】 English version: Forgetting both light and darkness is no different from those vulgar teachers. It's like a jackal (often used to symbolize those without proper views in practice) roaring like a lion, or a lion's roar sounding like a jackal's cry. A stinky monkey (a metaphor for someone with shallow knowledge) in a three-family village has its price increased tenfold. The bright moon pearl under the chin of the Black Dragon (a legendary dragon) is not worth a penny. If you take these as the essence of Zen, where did they come from? Thirty years later, you can only beat your chest in regret, and that's not even real suffering.
Ascending the Hall (a form of Zen discourse): At the edge of the rice basket and in the lacquer bucket, even if you spit at each other, I will forgive you for splashing water; even if you curse at each other, I will forgive you for answering back. (But) the Yellow River clears only once every three thousand years, and the peaches of immortality bloom only once every five hundred years. Arhat (transliteration of Arhat) clenches his teeth, while the Red-crowned King (a type of bird) laughs heartily. Fifty years ago, Guizong (a Tang Dynasty Zen master) had a koan (Zen story), which I will tell you all today. So, what is this koan? Wang Jieji (a person's name) lost his post.
Ascending the Hall: Eating porridge and rice, unknowingly biting through the tongue, blood splatters Brahma's heaven (the highest heaven in Buddhist cosmology). Under the four heavens (referring to the four continents around Mount Sumeru), the rain is abundant and overflowing. The Jade Emperor (a Taoist deity) is furious, chasing the Dragon King of the East Sea to the summit of Mount Sumeru to interrogate him. In an instant, (this anger) will also chase after each of you, making you witnesses. Please each of you confess truthfully, and avoid evasion. If it is not true, you will lose your lives.
Ascending the Hall: Zhaozhou (a Tang Dynasty Zen master) drinks tea, and I am also afraid of him. If he is not a creditor, then he is an enemy. Leaning against the wall, forming groups, I don't know who can distinguish between dragons and snakes (a metaphor for the wise and the foolish).
Ascending the Hall: Five hundred strong men lift the stone righteousness (a legend), (like) letting go on the edge of a ten-thousand-foot cliff. The ten directions of the world (referring to the entire universe) are like a lump of iron, and white hair grows on the back of emptiness. Even if you take off the scorched oil hat and take off the smelly cloth shirt, at the gate of repaying kindness, it is good to receive a beating (accept punishment). Why? Getting up in the middle of the night and sitting with knees bent, the comet appears before the Zen monk.
Ascending the Hall: The Buddhas of the three worlds (past, present, and future Buddhas) have no tendons in their eyes, and the six generations of patriarchs (the Sixth Patriarch Huineng of Zen Buddhism) have no blood under their skin. Mingguo (a person's name) clenches his teeth and jumps vigorously, but he cannot escape his trap. Why? Nanquan (a Tang Dynasty Zen master) cuts the cat (a Zen koan).
Ascending the Hall: Those who practice Zen must avoid using the mind wrongly. Awakening to see one's nature is using the mind wrongly, becoming a Buddha and becoming an ancestor is using the mind wrongly, reading scriptures and teaching is using the mind wrongly, walking, standing, sitting, and lying down are using the mind wrongly.
心。吃粥吃飯是錯用心。屙屎送尿是錯用心。一動一靜一往一來是錯用心。更有一處錯用心。歸宗不敢與諸人說破。何故。一字入公門。九牛拽不出。
上堂。良工未出。玉石不分。巧冶無人。金沙混雜。縱使無師自悟。向天童門下。正好朝打三千。暮打八百。驀拈拄杖曰。喚作拄杖。玉石不分。不喚作拄杖。金沙混雜。其問一個半個善別端由。管取平步丹霄。茍或未然。卓拄杖曰。急著眼看。
僧問。婆子問巖頭。呈橈舞棹則不問。且道。婆手中兒子。甚處得來。巖頭扣船舷三下。意旨如何。師曰。燋磚打著連底凍。曰當時若問和尚。如何對他。師曰。一棒打殺。曰者老和尚。大似買帽相頭。師曰。你向甚處見巖頭。曰劄。師曰。杜撰禪和。曰婆生七子。六個不遇知音。祇者一個也不消得。擲向水中。又且如何。師曰。少賣弄。曰巖頭當時不覺吐舌。意作么生。師曰。樂則同歡。
問。僧問雲門。如何是清凈法身。雲門曰華藥欄。此意如何。師曰。深沙努眼睛。
問。祇者是。埋沒自己。祇者不是。孤負先聖。去此二途。和泥合水處。請師道。師曰。玉箸撐虎口。曰一言金石談來重。萬事鴻毛脫去輕。師曰。莫謾老僧好。
問。人皆畏炎熱。我愛夏日長。薰風自南來。殿閣生微涼時
【現代漢語翻譯】 現代漢語譯本： 心。吃粥吃飯是錯用心。屙屎送尿是錯用心。一動一靜一往一來是錯用心。更有一處錯用心。歸宗（人名，禪宗僧人）不敢與諸人說破。何故？一字入公門，九牛拽不出。
上堂。良工未出，玉石不分。巧冶無人，金沙混雜。縱使無師自悟，向天童（山名，寺名）門下，正好朝打三千，暮打八百。驀拈拄杖曰：『喚作拄杖，玉石不分；不喚作拄杖，金沙混雜。』其問一個半個善別端由，管取平步丹霄。茍或未然，卓拄杖曰：『急著眼看！』
僧問：『婆子問巖頭（人名，禪宗僧人），呈橈舞棹則不問，且道，婆手中兒子，甚處得來？』巖頭扣船舷三下，意旨如何？師曰：『燋磚打著連底凍。』曰：『當時若問和尚，如何對他？』師曰：『一棒打殺。』曰：『者老和尚，大似買帽相頭。』師曰：『你向甚處見巖頭？』曰：『劄。』師曰：『杜撰禪和。』曰：『婆生七子，六個不遇知音，祇者一個也不消得，擲向水中，又且如何？』師曰：『少賣弄。』曰：『巖頭當時不覺吐舌，意作么生？』師曰：『樂則同歡。』
問：『僧問雲門（人名，禪宗僧人），如何是清凈法身？』雲門曰：『華藥欄。』此意如何？師曰：『深沙（人名，佛教護法神）努眼睛。』
問：『祇者是，埋沒自己；祇者不是，孤負先聖。去此二途，和泥合水處，請師道。』師曰：『玉箸撐虎口。』曰：『一言金石談來重，萬事鴻毛脫去輕。』師曰：『莫謾老僧好。』
問：『人皆畏炎熱，我愛夏日長，薰風自南來，殿閣生微涼時』 English version: Heart. Eating congee and rice is using the heart wrongly. Excreting feces and urine is using the heart wrongly. Every movement and stillness, every coming and going, is using the heart wrongly. There is also another place where the heart is used wrongly. Guizong (name of a person, a Chan Buddhist monk) dares not reveal it to everyone. Why? 'Once a word enters the public gate, nine oxen cannot pull it out.'
Ascending the hall. Before a skilled craftsman appears, jade and stone are not distinguished. Without a clever smelter, gold and sand are mixed. Even if one awakens without a teacher, going to the gate of Tiantong (name of a mountain, name of a temple), it would be good to beat three thousand times in the morning and eight hundred times in the evening. Suddenly picking up a staff, he said: 'Calling it a staff, jade and stone are not distinguished; not calling it a staff, gold and sand are mixed.' If there is one or two who can discern the cause, they will surely ascend to the heavens with ease. If not, striking the staff, he said: 'Look carefully!'
A monk asked: 'A woman asked Yantou (name of a person, a Chan Buddhist monk), presenting oars and dancing with poles is not the question. But tell me, where did the child in the woman's hand come from?' Yantou knocked on the side of the boat three times. What is the meaning? The master said: 'Burnt bricks hit the bottom freeze.' The monk said: 'If I had asked the master at that time, how would you have answered?' The master said: 'Kill him with one blow.' The monk said: 'That old monk is like buying a hat by measuring the head.' The master said: 'Where did you see Yantou?' The monk said: 'Zha.' The master said: 'Fabricated Chan monk.' The monk said: 'The woman gave birth to seven children, six of whom did not meet a kindred spirit. Even this one is unnecessary, throw him into the water, what then?' The master said: 'Stop showing off.' The monk said: 'Yantou unconsciously stuck out his tongue at that time, what does it mean?' The master said: 'Joy is shared together.'
A monk asked: 'A monk asked Yunmen (name of a person, a Chan Buddhist monk), what is the pure Dharma body?' Yunmen said: 'Flowery medicine railing.' What is the meaning of this? The master said: 'Shensha (name of a person, a Buddhist protector deity) glares his eyes.'
A monk asked: 'This is it, burying oneself; this is not it, betraying the former sages. Leaving these two paths, where mixing mud and water, please tell me, master.' The master said: 'Jade chopsticks prop up the tiger's mouth.' The monk said: 'One word of gold and stone is heavy when talked about, ten thousand things are as light as goose feathers when removed.' The master said: 'Don't deceive this old monk.'
A monk asked: 'Everyone fears the heat, I love the long summer days, the gentle breeze comes from the south, and a slight coolness arises in the halls and pavilions.'
【English Translation】 Heart. Eating congee and rice is misusing the heart. Excreting feces and urine is misusing the heart. Every movement and stillness, every coming and going is misusing the heart. There is another place where the heart is misused. Guizong (a Chan monk) dares not reveal it to everyone. Why? 'Once a word enters the public gate, nine oxen cannot pull it out.' Ascending the hall. Before a skilled craftsman appears, jade and stone are not distinguished. Without a clever smelter, gold and sand are mixed. Even if one awakens without a teacher, going to the gate of Tiantong (mountain name, temple name), it would be good to beat three thousand times in the morning and eight hundred times in the evening. Suddenly picking up a staff, he said: 'Calling it a staff, jade and stone are not distinguished; not calling it a staff, gold and sand are mixed.' If there is one or two who can discern the cause, they will surely ascend to the heavens with ease. If not, striking the staff, he said: 'Look carefully!' A monk asked: 'A woman asked Yantou (a Chan monk), presenting oars and dancing with poles is not the question. But tell me, where did the child in the woman's hand come from?' Yantou knocked on the side of the boat three times. What is the meaning? The master said: 'Burnt bricks hit the bottom freeze.' The monk said: 'If I had asked the master at that time, how would you have answered?' The master said: 'Kill him with one blow.' The monk said: 'That old monk is like buying a hat by measuring the head.' The master said: 'Where did you see Yantou?' The monk said: 'Zha.' The master said: 'Fabricated Chan monk.' The monk said: 'The woman gave birth to seven children, six of whom did not meet a kindred spirit. Even this one is unnecessary, throw him into the water, what then?' The master said: 'Stop showing off.' The monk said: 'Yantou unconsciously stuck out his tongue at that time, what does it mean?' The master said: 'Joy is shared together.' A monk asked: 'A monk asked Yunmen (a Chan monk), what is the pure Dharma body?' Yunmen said: 'Flowery medicine railing.' What is the meaning of this? The master said: 'Shensha (a Buddhist protector deity) glares his eyes.' A monk asked: 'This is it, burying oneself; this is not it, betraying the former sages. Leaving these two paths, where mixing mud and water, please tell me, master.' The master said: 'Jade chopsticks prop up the tiger's mouth.' The monk said: 'One word of gold and stone is heavy when talked about, ten thousand things are as light as goose feathers when removed.' The master said: 'Don't deceive this old monk.' A monk asked: 'Everyone fears the heat, I love the long summer days, the gentle breeze comes from the south, and a slight coolness arises in the halls and pavilions.'
如何。師曰。倒戈卸甲。
虎丘忌日拈香曰。平生沒興。撞著者無意智老和尚。做盡伎倆。湊泊不得。從此卸卻干戈。隨分著衣吃飯。二十年來坐曲錄木。懸羊頭賣狗肉。知他有甚憑據。雖然。一年一度燒香日。千古令人恨轉深。
師于室中能鍛鍊耆艾。故世稱大慧與師居處。為二甘露門。嘗誡徒曰。衲僧家著草鞋住院。何啻如蚖蛇戀窟乎。宋孝宗隆興癸未六月十三日。奄然而化。塔全身於本山。
大鑒下第十八世
天童華禪師法嗣
寧波府天童密庵咸杰禪師
福州鄭氏子。母夢廬山老僧入舍而生。幼穎悟。出家不憚遠遊。遍參知識。后謁應庵于明果。應庵孤硬難入。屢遭呵。一日入室。庵問。如何是正法眼。師遽曰。破沙盆。庵頷之。逾年辭回省親。庵送以偈曰。大徹投機句。當陽廓頂門。相從今四載。徴詰洞無痕。雖未付缽袋。氣宇吞乾坤。卻把正法眼。喚作破沙盆。此行將省覲。切忌便躲跟。吾有末後句。待歸要汝遵。后出世衢之烏巨。次遷祥符蔣山華藏。未幾。詔住徑山。復遷靈隱。晚居太白。僧問。虛空消殞時如何。師曰。罪不重科。
上堂。牛頭橫說豎說。不知有向上關棙子。有般漆桶輩。東西不辨。南北不分。便問。如何是向上關棙子。何異開眼尿床。華
【現代漢語翻譯】 現代漢語譯本： 如何是道？ 禪師說：『放下武器，卸下盔甲。』
在虎丘禪師忌日拈香時說：『我這一生沒什麼興致，只是遇到了無意智老和尚，使盡各種手段，也無法湊合。從此卸下干戈，隨緣穿衣吃飯。二十年來坐在曲木椅子上，掛著羊頭賣狗肉。誰知道他有什麼憑據？雖然如此，一年一度的燒香日，千古以來都令人更加遺憾。』
禪師在室內能夠鍛鍊老年人，所以世人稱大慧禪師與他居住的地方為二甘露門。他曾經告誡弟子說：『出家人穿著草鞋住持寺院，不就像蠑螈迷戀洞穴一樣嗎？』 宋孝宗隆興癸未年（1163年）六月十三日，安詳圓寂，全身安葬在本山。
大鑒禪師下第十八世
天童華禪師的法嗣
寧波府天童密庵咸杰禪師
是福州鄭氏的兒子。他的母親夢見廬山的老僧進入家中而生下他。他從小就聰明穎悟，出家后不畏懼遠遊，遍參各位知識。後來在明果拜訪應庵禪師。應庵禪師孤僻剛硬難以接近，他屢次遭到呵斥。有一天進入應庵禪師的房間，應庵禪師問：『如何是正法眼？』 禪師立刻回答：『破沙盆。』 應庵禪師點頭認可。過了一年，他辭別應庵禪師回家省親。應庵禪師送他一首偈語說：『大徹大悟的投機之句，在當陽之處廓清頂門。我們師徒相從至今四年，考察詢問沒有一絲痕跡。雖然我沒有交付給你衣缽，但你的氣宇卻能吞沒天地。竟然把正法眼，叫做破沙盆。這次你將要回家省親，切記不要立刻跟隨我回來。我還有末後一句，等你回來要你遵守。』 後來他出世主持衢州的烏巨寺，接著遷往祥符蔣山華藏寺。不久，皇帝下詔讓他住持徑山寺，又遷往靈隱寺。晚年居住在太白山。有僧人問：『虛空消亡的時候會怎麼樣？』 禪師說：『罪不重科。』
上堂說法時說：『牛頭禪師橫說豎說，不知道有向上的一道關卡。有那些像漆桶一樣的人，東西不辨，南北不分，就問：『如何是向上關棙子？』 這和睜著眼睛在床上尿尿有什麼區別？』 華藏禪師說。
【English Translation】 English version: 『What is the Way?』 The Master said, 『Lay down your weapons and take off your armor.』
On the anniversary of the death of Zen Master Huqiu, while offering incense, he said, 『I have had no interest in my life, except for encountering the unintentional old monk Wuyi Zhi, who exhausted all means but could not reconcile. From then on, I laid down my weapons, wore clothes and ate as I pleased. For twenty years, I have been sitting on a crooked wooden chair, hanging a sheep's head and selling dog meat. Who knows what his basis is? Although it is so, the annual incense-burning day makes people feel even more regretful for thousands of years.』
The Master was able to train the elderly in the room, so the world called the place where Zen Master Dahui and he lived the Two Dew Gates. He once warned his disciples, 『A monk wearing straw sandals and presiding over a temple is no different from a salamander being attached to its cave, is it?』 On the thirteenth day of the sixth month of the Guiwei year of the Longxing reign of Emperor Xiaozong of the Song Dynasty (1163 AD), he passed away peacefully and his whole body was buried in the original mountain.
The eighteenth generation after Zen Master Dajian
The Dharma successor of Zen Master Tiantong Hua
Zen Master Mian Xianjie of Tiantong Temple in Ningbo Prefecture
He was the son of the Zheng family in Fuzhou. His mother dreamed of an old monk from Mount Lu entering her house and gave birth to him. He was intelligent and insightful from a young age. After becoming a monk, he was not afraid of traveling far and wide, and visited various teachers. Later, he visited Zen Master Yingan at Mingguo Temple. Zen Master Yingan was solitary and unyielding, making him difficult to approach, and he was repeatedly reprimanded. One day, upon entering Zen Master Yingan's room, Zen Master Yingan asked, 『What is the Eye of the True Dharma (Zhengfa Yan)?』 The Master immediately replied, 『A broken sand basin.』 Zen Master Yingan nodded in approval. After a year, he bid farewell to Zen Master Yingan and returned home to visit his parents. Zen Master Yingan sent him off with a verse, saying, 『The phrase of thorough enlightenment and opportunity, clears the top of the head in the face of the sun. We have been together as master and disciple for four years, and there is no trace of examination or questioning. Although I have not given you the robe and bowl, your spirit can swallow heaven and earth. You actually call the Eye of the True Dharma a broken sand basin. This time you are going home to visit your parents, remember not to follow me back immediately. I have a final word, waiting for you to return to obey.』 Later, he came into the world to preside over Wuju Temple in Quzhou, and then moved to Huazang Temple on Mount Jiang in Xiangfu. Before long, the emperor ordered him to preside over Jingshan Temple, and then moved to Lingyin Temple. In his later years, he lived on Mount Taibai. A monk asked, 『What will happen when the void disappears?』 The Master said, 『Crimes are not punished twice.』
When ascending the hall to preach, he said, 『Zen Master Niutou speaks horizontally and vertically, but does not know that there is an upward barrier. There are those who are like lacquer buckets, who cannot distinguish east from west or north from south, and ask, 『What is the upward barrier?』 What difference is there between this and urinating in bed with your eyes open?』 Zen Master Huazang said.
藏有一轉語。不在向上向下。千手大悲。摸索不著。雨寒無處曬㫰。今日普請。佈施大眾。良久曰。達磨大師。無當門齒。
上堂。世尊不說說。拗曲作直。迦葉不聞聞。望空啟告。馬祖即心即佛。懸羊頭賣狗肉。趙州勘庵主。貴買賤賣分文不直。祇如文殊是七佛之師。因甚出女子定不得。河天月暈魚分子。槲葉風吹鹿養茸。
上堂。卓拄杖曰。迷時祇迷者個。復卓一下曰。悟時祇悟者個。直饒迷悟雙忘。糞掃堆頭重添擸𢶍。莫有向東涌西沒全機獨脫處道得一句底么。若道不得。華藏自道去也。擲拄杖曰。三十年後。
上堂。舉金峰示眾曰。老僧二十年前。有老婆心。二十年後。無老婆心。時有僧問。如何是二十年前有老婆心。峰曰。問凡答凡。問聖答聖。曰如何是二十年後無老婆心。峰曰。問凡不答凡。問聖不答聖。師曰。烏巨當時若見。但冷笑兩聲。者老漢忽若瞥地。自然不墮凡聖窠臼。
上堂。舉婆子燒庵話。師曰。者婆子洞房深穩。水泄不通。偏向枯木上糝華。寒灰中發焰。個僧孤身迥迥。慣入洪濤。等閑坐斷潑天潮。到底身無涓滴水。子細簡點將來。敲枷打鎖。則不無二人。若是佛法。未夢見在。烏巨與么提持。畢竟意歸何處。良久曰。一把柳絲收不得。和煙搭在玉闌干。
【現代漢語翻譯】 現代漢語譯本：
藏有一句關鍵的話，既不是向上也不是向下。千手大悲（千手觀音的慈悲）也摸索不到。寒冷的雨天沒有地方可以曬太陽。今天普遍請求大家，佈施給大眾。停頓了很久說，達磨大師（菩提達摩）沒有門牙。 上堂說法。世尊（釋迦牟尼佛）說的是不可說的，把彎曲的說成是直的。迦葉（摩訶迦葉）聽的是不可聽的，對著天空祈告。馬祖（馬祖道一）說的即心即佛，是掛著羊頭賣狗肉。趙州（趙州從諗）勘驗庵主，是高價買進低價賣出，一文不值。就像文殊（文殊菩薩）是七佛之師，為什麼出不了女子禪定？河裡有月亮的暈環，魚兒分辨不清。槲樹葉被風吹動，鹿長出新的茸角。 上堂說法。拿起拄杖說，迷惑的時候就迷惑這個。又拿起拄杖說，領悟的時候就領悟這個。即使迷惑和領悟都忘記了，也是在糞堆上又添了一堆垃圾。有沒有人能從東西涌現、完全脫離的地方說出一句話來？如果說不出來，華藏（華藏世界）自己去說。扔掉拄杖說，三十年後。 上堂說法。舉金峰禪師的例子說，老僧二十年前，有老婆心。二十年後，沒有老婆心。當時有個僧人問，什麼是二十年前有老婆心？金峰禪師說，問凡人就回答凡人的事，問聖人就回答聖人的事。僧人問，什麼是二十年後沒有老婆心？金峰禪師說，問凡人不回答凡人的事，問聖人不回答聖人的事。我說，烏巨（烏巨禪師）當時如果見到，只要冷笑兩聲，這個老漢如果突然醒悟，自然不會落入凡聖的窠臼。 上堂說法。舉老婆子燒庵的故事。我說，這個老婆子住的房間非常隱蔽，水都潑不進去。偏偏要在枯木上撒花，在冷灰中發出火焰。這個僧人孤身一人，習慣進入洪大的波濤，輕易地就能截斷滔天的潮水，最終身上沒有一滴水。仔細檢查起來，戴上枷鎖的，則不免有兩個人。如果是佛法，還沒夢到呢。烏巨（烏巨禪師）這樣提持，到底意圖在哪裡？停頓了很久說，一把柳條收不住，和著煙霧搭在玉石欄桿上。
【English Translation】 English version:
There is a turning phrase hidden, neither upwards nor downwards. Even the thousand hands of Great Compassion (Avalokiteśvara's compassion) cannot grasp it. In the cold rain, there is nowhere to dry oneself. Today, we universally request, giving alms to the masses. After a long pause, he said, 'Dharma Master (Bodhidharma) has no front teeth.' Ascending the hall. The World-Honored One (Shakyamuni Buddha) speaks of the unspeakable, twisting the crooked into straight. Kāśyapa (Mahākāśyapa) hears the unhearable, praying to the empty sky. Mazu (Mazu Daoyi) says 'Mind is Buddha,' hanging a sheep's head to sell dog meat. Zhaozhou (Zhaozhou Congshen) examines the hermitage master, buying dear and selling cheap, not worth a penny. Just like Mañjuśrī (Mañjuśrī Bodhisattva) is the teacher of the seven Buddhas, why can't he emerge from a woman's samadhi? The moon halo in the river sky confuses the fish. The oak leaves are blown by the wind, and the deer grow new antlers. Ascending the hall. Raising his staff, he said, 'When deluded, one is deluded by this.' Raising it again, he said, 'When enlightened, one is enlightened by this.' Even if delusion and enlightenment are both forgotten, it's just adding more trash to a pile of garbage. Is there anyone who can utter a phrase from the place where things emerge from the east and disappear in the west, completely detached? If you cannot say it, then the Huazang (Huazang World) will say it itself.' Throwing the staff, he said, 'Thirty years from now.' Ascending the hall. Citing the example of Zen Master Jinfeng, he said, 'Twenty years ago, this old monk had the mind of an old woman. Twenty years later, I have no mind of an old woman.' At that time, a monk asked, 'What is having the mind of an old woman twenty years ago?' Jinfeng said, 'Ask about the mundane, answer about the mundane; ask about the sacred, answer about the sacred.' The monk asked, 'What is not having the mind of an old woman twenty years later?' Jinfeng said, 'Ask about the mundane, do not answer about the mundane; ask about the sacred, do not answer about the sacred.' The master said, 'If Wuju (Zen Master Wuju) had seen this at the time, he would have just given two cold laughs. If this old man suddenly awakened, he would naturally not fall into the trap of the mundane and the sacred.' Ascending the hall. Citing the story of the old woman burning down the hermitage. The master said, 'This old woman's room is deeply secure, impenetrable by water. She insists on scattering flowers on a withered tree, igniting flames in cold ashes. This monk is solitary and independent, accustomed to entering great waves, easily cutting off the overwhelming tide, ultimately without a drop of water on his body. Examining it closely, there are inevitably two people wearing shackles. As for the Buddha-dharma, he hasn't even dreamed of it. Wuju (Zen Master Wuju) upholds it in this way, what is his intention in the end?' After a long pause, he said, 'A handful of willow branches cannot be gathered, mingling with the smoke and resting on the jade balustrade.'
上堂。動弦別曲。葉落知秋。舉一明三。目機銖兩。如王秉劍殺活臨時。猶是無風匝匝之波。向上一路。千聖把手共行。合入泥犁地獄。正當與么時。合作么生。江南兩浙。春寒秋熱。
上堂。盡乾坤大地。喚作一句子。擔枷帶鎖。不喚作一句子。業識茫茫。兩頭俱透脫。凈裸裸。赤灑灑。沒可把。達磨一宗。掃土而盡。所以雲門道。盡乾坤大地。無纖毫過患。猶是轉句。不見一法。始是半提。更須知有全提底時節。大小云門。劍去久矣。方乃刻舟。后示寂。塔于寺之中峰。
衢州府光孝百拙善登禪師
和州烏江閔氏子。僧問。世尊生下。一手指天。一手指地曰。天上天下。唯吾獨尊。意旨如何。師曰。一人傳虛。萬人傳實。曰有意氣時添意氣。不風流處也風流。師曰。讚歎也讚歎不及。曰只如雲門道。我當時見。一棒打殺與狗子吃。貴圖天下太平。畢竟具甚麼眼目。師曰。腦後薦取。
上堂。白日鬧浩浩。夜后靜悄悄。長廊走波波。步步無欠少。不識主人翁。全身入荒草。撞著傅大士。問訊維摩老。臥疾毗耶城。幾個知天曉。若是過量人。不向那邊討。為甚麼如此。喝一喝曰。下坡不走。快便難逢。
南書記
福州人。久依應庵。于狗子無佛性話。豁然契悟。有偈曰。狗子
【現代漢語翻譯】 現代漢語譯本
上堂：撥動琴絃，音調隨之變化；樹葉飄落，便知秋天來臨。舉一例而能明白其他，細緻觀察事物的細微之處。如同國王手握寶劍，殺與不殺都在一念之間。但這仍然像是無風時水面上的層層波紋。向上追尋那唯一的道路，歷代聖賢攜手同行，最終卻一同墮入泥犁地獄（梵文Naraka的音譯，意為地獄）。正在這個時候，應該如何作為？江南和兩浙（指今江蘇南部和浙江一帶），春天寒冷，秋天炎熱。 上堂：將整個宇宙大地，看作一句話。揹負枷鎖，則不是一句話。業識（佛教術語，指由行為產生的潛在力量）茫茫，兩頭都已透徹脫離。乾乾淨淨，赤裸裸，沒有什麼可以執著。達磨（菩提達摩，禪宗初祖）一脈，應當徹底掃除。所以雲門（雲門文偃禪師）說，整個宇宙大地，沒有絲毫過錯。這仍然是轉句。不見一法，才是半提。更要知道有全提的時候。大小云門，寶劍離手已經很久了，現在才來刻舟求劍。之後圓寂，塔建在寺廟的中央山峰。 衢州府光孝百拙善登禪師 和州烏江人，姓閔。有僧人問：『世尊（釋迦牟尼佛）降生時，一手指天，一手指地，說：「天上天下，唯我獨尊」，意旨如何？』 善登禪師回答：『一人傳虛，萬人傳實。』僧人又說：『有心氣的時候就增添心氣，不風流的地方也變得風流。』 善登禪師說：『讚歎也讚歎不及。』僧人又說：『就像雲門禪師說的，我當時見到，一棒打死餵狗，爲了圖天下太平，到底有什麼樣的眼力？』 善登禪師說：『從腦後薦取（意為從根本上認識）。』 上堂：白天喧鬧嘈雜，夜晚寂靜無聲。長廊上走動，腳步聲連綿不斷，每一步都沒有缺失。不認識主人翁（指本性），全身心都陷入荒草之中。遇到傅大士（南北朝時期的居士，精通佛理），向維摩老（維摩詰，佛教在家菩薩的代表）問訊。維摩詰臥病在毗耶離城（古印度城市），有幾個人知道天亮了？如果是超越常人的人，不會在那裡尋求。為什麼會這樣？』喝一聲說：『下坡路不走，快捷方便難以遇到。』 南書記 福州人，長期跟隨應庵禪師。對於『狗子無佛性』的話題，豁然開悟。作偈說：『狗子』
【English Translation】 English version
Sermon: Move the strings, and the tune changes; the leaves fall, and you know autumn has arrived. Understand three things from one example, observe the subtleties of things meticulously. Like a king holding a sword, to kill or not to kill is in a single thought. But this is still like the ripples on the water's surface when there is no wind. Pursuing the one path upwards, the sages of all ages walk hand in hand, but ultimately fall together into Naraka (Sanskrit for hell). At this very moment, what should one do? Jiangnan and Liangzhe (referring to the southern part of present-day Jiangsu and Zhejiang), spring is cold, and autumn is hot. Sermon: Take the entire universe and earth as a single phrase. Bearing shackles is not a single phrase. Karmic consciousness (Buddhist term, referring to the potential power generated by actions) is vast, and both ends have been thoroughly detached. Clean and bare, naked, there is nothing to cling to. The lineage of Bodhidharma (the first patriarch of Zen Buddhism) should be completely swept away. Therefore, Yunmen (Zen Master Yunmen Wenyan) said, the entire universe and earth have no fault whatsoever. This is still a turning phrase. Not seeing a single dharma is only half the lifting. One must also know that there is a time for the full lifting. Big and small Yunmen, the sword has been out of hand for a long time, and now they are carving a boat to find the sword. Later, he passed away, and the pagoda was built on the central peak of the temple. Zen Master Baizhuo Shandeng of Guangxiao Temple in Quzhou Prefecture A man from Wujiang, Hezhou, surnamed Min. A monk asked: 'When the World-Honored One (Shakyamuni Buddha) was born, he pointed one finger to the sky and one finger to the earth, saying, "Above the heavens and below the heavens, I alone am the honored one." What is the meaning?' Zen Master Shandeng replied: 'One person transmits falsehood, ten thousand people transmit truth.' The monk then said: 'When there is ambition, add ambition; even where there is no romance, there is romance.' Zen Master Shandeng said: 'Praise is not enough.' The monk then said: 'Just like Zen Master Yunmen said, when I saw it at that time, I would beat it to death and feed it to the dogs, in order to seek peace in the world. What kind of vision does he have?' Zen Master Shandeng said: 'Recommend it from behind the head (meaning to understand it fundamentally).' Sermon: The daytime is noisy and chaotic, the night is quiet and silent. Walking on the long corridor, the footsteps are continuous, and every step is without lack. Not recognizing the master (referring to one's true nature), the whole body and mind are immersed in the wilderness. Meeting Layman Fu (a lay Buddhist in the Northern and Southern Dynasties, proficient in Buddhist principles), inquiring after Vimalakirti (a representative of lay Bodhisattvas in Buddhism). Vimalakirti is ill in the city of Vaishali (an ancient Indian city), how many people know that dawn has broken? If one is a person who transcends the ordinary, one will not seek there.' Shouting once, he said: 'Do not walk downhill, quick convenience is hard to come by.' Secretary Nan A person from Fuzhou, who followed Zen Master Ying'an for a long time. He suddenly realized the topic of 'a dog has no Buddha-nature'. He composed a verse saying: 'Dog'
無佛性。羅睺星入命。不是打殺人。被人打殺定。庵稱其脫略。紹興末。示寂于歸宗。
侍郎李浩居士
字德遠。號正信。幼閱楞嚴。如遊舊國。造明果投誠入室。應庵揕其胸曰。侍郎死後。向甚麼處去。士駭然汗下。庵喝出。士退參。不旬日徑躋堂奧。以偈寄同參嚴康朝曰。門有孫臏鋪。家存甘贄妻。夜眠還早起。誰悟復誰迷。
有鬻胭脂者。亦久參應庵。頗自負。士贈以偈曰。不塗紅粉自風流。往往禪徒到此休。透過古今圈䙡后。卻來者里吃拳頭。
湖州府長興教授嚴康朝居士
嘗問道薦福雪堂。及見應庵。始得旨。嘗有頌曰。趙州狗子無佛性。我道狗子佛性有。驀然言下自知歸。從茲不信趙州口。著精神自抖擻。隨人背後無好手。騎牛覓牛笑殺人。如今始覺從前謬。
大鑒下第十九世
天童杰禪師法嗣
杭州府靈隱松源崇岳禪師
處州龍泉吳氏子。幼卓犖不凡。年二十三棄家。首造靈石妙。繼見大慧杲于徑山。慧升堂。稱蔣山應庵為人徑捷。師聞不待旦而行。既至。朝夕咨請。一日庵問。世尊有密語。迦葉不覆藏。汝作么生。師曰。鈍置和尚。庵厲聲一喝。師便禮拜。庵大喜。說偈勸使祝髮。隆興甲申。得度于臨安之白蓮。遍參諸大老。罕當其意。乃
【現代漢語翻譯】 現代漢語譯本： 沒有佛性。（指）羅睺星（Rāhu，星名，象徵障礙）入命。（如果）不是打殺人，（就一定）被人打殺。（應）庵（應庵曇華，禪師）稱讚他脫略（不拘小節）。紹興（南宋年號，1131-1162）末年（1162年左右），（應庵曇華）在歸宗（江西省的一座寺廟）示寂（去世）。
侍郎李浩居士
字德遠，號正信。年幼時閱讀《楞嚴經》（Śūraṅgama Sūtra），如同回到故鄉。到明果（禪師）處投誠入室（深入學習）。應庵（應庵曇華）揕（捶打）其胸說：『侍郎死後，向什麼地方去？』李浩駭然汗下。應庵喝斥（他）。李浩退下參禪。不到十天就直接進入堂奧（精深境界）。用偈（偈頌）寄給同參（一同參禪的人）嚴康朝說：『門有孫臏（戰國時期的軍事家）的鋪子，家存甘贄（春秋時期的人物）的妻子。夜眠還早起，誰悟復誰迷？』
有個賣胭脂的人，也長期參拜應庵（應庵曇華），頗為自負。李浩贈送他偈（偈頌）說：『不塗紅粉自風流，往往禪徒到此休。透過古今圈䙡（束袖的帶子）后，卻來這裡吃拳頭。』
湖州府長興教授嚴康朝居士
曾經向道薦福雪堂（禪師）請教，以及見到應庵（應庵曇華），才得到旨（禪宗的宗旨）。曾經有頌（頌歌）說：『趙州（趙州從諗禪師）狗子無佛性，我道狗子佛性有。驀然言下自知歸，從茲不信趙州口。著精神自抖擻，隨人背後無好手。騎牛覓牛笑殺人，如今始覺從前謬。』
大鑒（慧能，六祖慧能）下第十九世
天童杰禪師法嗣
杭州府靈隱松源崇岳禪師
處州龍泉吳氏子。從小卓犖不凡。二十三歲時離家。首先到靈石妙（禪師）處。後來在徑山見到大慧杲（禪師）。大慧杲升堂說法，稱讚蔣山應庵（應庵曇華）為人徑捷（直截了當）。松源崇岳禪師聽聞后，不等天亮就前往。到達后，早晚都去請教。一天，應庵（應庵曇華）問：『世尊（釋迦牟尼佛）有密語，迦葉（摩訶迦葉，釋迦牟尼佛的十大弟子之一）不覆藏，你作么生（怎麼理解）？』松源崇岳禪師說：『鈍置和尚（讓和尚為難）。』應庵厲聲一喝，松源崇岳禪師便禮拜。應庵非常高興，說偈（偈頌）勸他祝髮（剃度出家）。隆興（南宋年號，1163-1164）甲申年（1164年），在臨安（南宋都城，今杭州）的白蓮（寺）得度（出家）。遍參諸位大老（禪師），很少有符合他心意的。於是
【English Translation】 English version: No Buddha-nature. Rāhu (a star symbolizing obstacles) enters one's destiny. If (one) does not strike and kill others, (one) will certainly be struck and killed by others. (Ying) An (Ying』an Tanhua, a Chan master) praised him for being uninhibited. At the end of the Shaoxing era (Southern Song Dynasty, 1131-1162) (around 1162 AD), (Ying』an Tanhua) passed away (died) at Guizong (a temple in Jiangxi Province).
Attendant Minister Li Hao, a Layman
His courtesy name was Deyuan, and his sobriquet was Zhengxin. He read the Śūraṅgama Sūtra in his youth, as if returning to his old home. He went to Mingguo (a Chan master) to sincerely enter his room (study deeply). Ying』an (Ying』an Tanhua) struck his chest and said, 'After the Attendant Minister dies, where will he go?' Li Hao was shocked and sweated profusely. Ying』an shouted (at him). Li Hao retreated to practice Chan. In less than ten days, he directly entered the inner sanctum (profound state). He sent a verse (gatha) to his fellow practitioner Yan Kangchao, saying, 'The door has Sun Bin』s (a military strategist of the Warring States period) shop, and the family has Gan Zhi』s (a figure of the Spring and Autumn period) wife. Sleeping at night, (I) still get up early. Who understands and who is confused?'
There was a person who sold rouge, who also frequently visited Ying』an (Ying』an Tanhua), and was quite self-satisfied. Li Hao presented him with a verse (gatha) saying, 'Without applying rouge, (one is) naturally elegant and unrestrained. Often, Chan practitioners stop here. After passing through the ancient and modern sleeve bands, (one) comes here to receive a fist.'
Yan Kangchao, a Layman and Professor of Changxing in Huzhou Prefecture
He once asked Daoxue Tang of Jianfu (a Chan master) for instruction, and upon seeing Ying』an (Ying』an Tanhua), he finally understood the meaning (the essence of Chan). He once had a eulogy (song) saying, 'Zhaozhou』s (Chan Master Zhaozhou Congshen) dog has no Buddha-nature, I say the dog has Buddha-nature. Suddenly, upon hearing the words, (I) knew where to return. From now on, (I) do not believe Zhaozhou』s mouth. Putting forth spirit and shaking myself, following behind others, there are no good hands. Riding an ox to find an ox is laughable. Now (I) realize that (I) was wrong before.'
The Nineteenth Generation under Dajian (Huineng, the Sixth Patriarch)
Dharma Successor of Chan Master Tiantong Jie
Chan Master Songyuan Chongyue of Lingyin Temple in Hangzhou Prefecture
He was a son of the Wu family of Longquan in Chuzhou. From childhood, he was outstanding and extraordinary. At the age of twenty-three, he left home. First, he went to Lingshi Miao (a Chan master). Later, he saw Dahui Gao (a Chan master) at Jingshan. Dahui Gao ascended the hall to give a Dharma talk, praising Jiangshan Ying』an (Ying』an Tanhua) as being direct and quick. Chan Master Songyuan Chongyue, upon hearing this, went there before dawn. After arriving, he consulted him morning and evening. One day, Ying』an (Ying』an Tanhua) asked, 'The World-Honored One (Śākyamuni Buddha) has a secret word, Kāśyapa (Mahākāśyapa, one of Śākyamuni Buddha's ten major disciples) does not conceal it. How do you understand it?' Chan Master Songyuan Chongyue said, 'Making it difficult for the monk (putting the monk in a difficult position).' Ying』an shouted loudly, and Chan Master Songyuan Chongyue bowed. Ying』an was very happy and said a verse (gatha) to persuade him to shave his head (become a monk). In the Jiashen year of the Longxing era (Southern Song Dynasty, 1163-1164) (1164 AD), he was ordained (became a monk) at Bailian (Temple) in Lin』an (the capital of the Southern Song Dynasty, now Hangzhou). He visited many great elders (Chan masters), but few met his expectations. Therefore,
入閩。見木庵永。永舉有句無句如藤倚樹話問師。師曰裂破。永曰。瑯玡道好一堆爛柴聻。師曰。矢上加尖。永曰。觀公下語。老僧不能過。其如未在。他日拂柄在手。為人不得。驗人不得。師曰。為人者。使博地凡夫。一超入聖城。固難矣。驗人者。打向面前過。不待開口。已知渠骨髓。何難之有。永舉手曰。明明向汝道。開口不在舌頭上。后當自知。逾年見密庵于衢之西山。隨問即答。密庵但微笑而已。師切于究竟。至忘寢食。密庵移蔣山華藏徑山。師皆從之。會入室次。問僧。不是心不是佛不是物。師侍側豁然大悟。乃曰。今日方會木庵道。開口不在舌頭上。自是機辯縱橫。密庵遷靈隱。師遂分座。旋出世平江澄照。徙江陰之光孝。無為之冶父。饒之薦福。明之香山。平江之虎丘。慶元丁巳。被旨補靈隱。
上堂。大凡扶豎宗乘。須具頂門正眼。懸肘后靈符。只如寶壽開堂三聖推出一僧。寶壽便打。三聖道。與么為人。瞎卻鎮州一城人眼去在。保壽擲下拄杖。便歸方丈。二尊宿等閑一挨一拶。發明臨濟心髓。殊不知。性命總在者僧手裡。還有檢點得出者么。昔年覓火和煙得。今日擔泉帶月歸。
歲旦示眾。元正改旦。萬事成現。有時放行。有時坐斷。不惜兩莖眉。和坐盤掇轉。佛法世法都盧一片。
【現代漢語翻譯】 現代漢語譯本 入閩（福建）后，拜見木庵永禪師。永禪師用『有句無句如藤倚樹』（意思是說禪語就像藤蔓依附樹木一樣，糾纏不清）的話來問他。 師回答說：『裂破』（意思是打破這種糾纏）。永禪師說：『瑯玡（地名）道好一堆爛柴聻』（意思是瑯玡山的禪道就像一堆爛柴一樣）。師回答說：『矢上加尖』（意思是更加尖銳）。永禪師說：『觀公下語，老僧不能過，其如未在，他日拂柄在手，為人不得，驗人不得』（意思是看你說話，老衲都不能勝過你，好像你還沒有完全領悟。如果將來你手持拂塵，為人說法卻不能教化人，考驗人卻不能辨別真偽）。師回答說：『為人者，使博地凡夫，一超入聖城，固難矣。驗人者，打向面前過，不待開口，已知渠骨髓，何難之有』（意思是說，教化人，要讓廣大的凡夫俗子，一下子進入聖人的境界，固然很難。但是考驗人，只要在他面前一過，不用開口，就知道他的本質，有什麼難的呢）。永禪師舉手說：『明明向汝道，開口不在舌頭上，后當自知』（意思是明明告訴你，真正的開悟不在於言語，以後你自然會明白）。 過了一年，在衢州西山拜見密庵禪師，隨問即答，密庵禪師只是微笑。 師爲了徹底領悟禪理，甚至忘記了睡覺和吃飯。 密庵禪師先後移居蔣山華藏寺和徑山寺，師都跟隨前往。 一次參加室內參禪，密庵禪師問僧人：『不是心不是佛不是物』（意思是既不是心，也不是佛，也不是物）。師在旁邊侍奉，忽然大悟，於是說：『今日方會木庵道，開口不在舌頭上』（意思是今天才明白木庵禪師說的，真正的開悟不在於言語）。從此以後，他的機鋒辯才縱橫無礙。 密庵禪師遷居靈隱寺，師於是分座說法。 後來出任平江澄照寺住持，又先後遷居江陰光孝寺、無為冶父寺、饒州薦福寺、明州香山寺、平江虎丘寺。 慶元丁巳年（1197年），奉旨擔任靈隱寺住持。 上堂說法時說：『大凡扶豎宗乘，須具頂門正眼，懸肘后靈符』（意思是說，要弘揚佛法，必須具備正確的見解，擁有不可思議的力量）。『只如寶壽開堂三聖推出一僧，寶壽便打。三聖道，與么為人，瞎卻鎮州一城人眼去在。保壽擲下拄杖，便歸方丈』（就像當年寶壽禪師開堂說法，三聖禪師推出一個僧人，寶壽禪師就打他。三聖禪師說，你這樣教化人，會瞎了鎮州城裡所有人的眼睛。寶壽禪師扔下拄杖，就回方丈了）。『二尊宿等閑一挨一拶，發明臨濟心髓，殊不知，性命總在者僧手裡。還有檢點得出者么』（兩位尊宿禪師隨便一推一擠，就闡明了臨濟宗的心髓，卻不知道，真正的關鍵就在那個僧人手裡。還有誰能看出來嗎）。『昔年覓火和煙得，今日擔泉帶月歸』（過去尋找火種，只能從煙霧中尋找，今天挑著泉水，伴著月亮回家）。 歲旦（新年）時向大眾開示：『元正改旦，萬事成現。有時放行，有時坐斷。不惜兩莖眉，和坐盤掇轉。佛法世法都盧一片』（新年伊始，萬事都呈現出新的景象。 有時放開，有時禁止。 不惜犧牲自己的修行，也要把佛法和世法融為一體）。
【English Translation】 English version After entering Fujian, he visited Zen Master Mu'an Yong. Yong asked him with the words 'With or without words, like vines clinging to trees' (meaning that Zen language is like vines clinging to trees, entangled and unclear). The Master replied: 'Tear it apart' (meaning to break this entanglement). Yong said: 'Langye (place name) says it's a pile of rotten firewood' (meaning that the Zen path of Langye Mountain is like a pile of rotten firewood). The Master replied: 'Adding sharpness to the arrow' (meaning even more acute). Yong said: 'Observing your words, this old monk cannot surpass you, as if you have not fully understood. If in the future you hold the whisk, you will not be able to teach people, and you will not be able to discern the truth when testing people' (meaning that looking at your words, this old monk cannot surpass you, as if you have not fully understood. If in the future you hold the whisk, you will not be able to teach people, and you will not be able to discern the truth when testing people). The Master replied: 'To teach people, to enable vast ordinary people to enter the realm of sages in one leap, is indeed difficult. To test people, just let them pass in front of you, without waiting for them to speak, you already know their essence, what difficulty is there?' (meaning that to teach people, to enable vast ordinary people to enter the realm of sages in one leap, is indeed difficult. But to test people, just let them pass in front of you, without waiting for them to speak, you already know their essence, what difficulty is there?). Yong raised his hand and said: 'Clearly telling you, enlightenment is not in the tongue, you will know it later' (meaning clearly telling you, true enlightenment is not in words, you will naturally understand later). A year later, he visited Zen Master Mi'an at Xishan in Quzhou, answering immediately to every question, and Zen Master Mi'an only smiled. The Master, in order to thoroughly understand Zen principles, even forgot to sleep and eat. Zen Master Mi'an moved to Huazang Temple on Jiang Mountain and Jingshan Temple successively, and the Master followed him. Once, participating in indoor Zen practice, Zen Master Mi'an asked the monks: 'Not mind, not Buddha, not thing' (meaning neither mind, nor Buddha, nor thing). The Master was serving beside him and suddenly had a great enlightenment, and then said: 'Today I understand what Mu'an said, enlightenment is not in the tongue' (meaning today I understand what Zen Master Mu'an said, true enlightenment is not in words). From then on, his wit and eloquence were unhindered. Zen Master Mi'an moved to Lingyin Temple, and the Master then shared the seat to preach. Later, he became the abbot of Cheng Zhao Temple in Pingjiang, and then moved to Guangxiao Temple in Jiangyin, Yefu Temple in Wuwei, Jianfu Temple in Raozhou, Xiangshan Temple in Mingzhou, and Huqiu Temple in Pingjiang. In the year of Ding Si in Qingyuan (1197 AD), he was ordered to serve as the abbot of Lingyin Temple. When preaching in the hall, he said: 'Generally, to uphold the Buddhist teachings, one must have the correct view at the top of the head and possess incredible power behind the elbow' (meaning that to promote Buddhism, one must have the correct view and possess incredible power). 'Just like when Baoshou opened the hall, Sansheng pushed out a monk, and Baoshou hit him. Sansheng said, teaching people like this will blind the eyes of everyone in the town of Zhenzhou. Baoshou threw down his staff and returned to his room' (just like when Zen Master Baoshou opened the hall to preach, Zen Master Sansheng pushed out a monk, and Zen Master Baoshou hit him. Zen Master Sansheng said, teaching people like this will blind the eyes of everyone in the town of Zhenzhou. Zen Master Baoshou threw down his staff and returned to his room). 'The two venerable masters casually pushed and squeezed, elucidating the essence of the Linji sect, but they did not know that the real key was in the hands of that monk. Is there anyone who can see it?' (The two venerable masters casually pushed and squeezed, elucidating the essence of the Linji sect, but they did not know that the real key was in the hands of that monk. Is there anyone who can see it?). 'In the past, seeking fire was obtained with smoke, today carrying spring water, returning with the moon' (In the past, seeking fire could only be found in smoke, today carrying spring water, returning with the moon). On New Year's Day, he instructed the public: 'The New Year changes the day, and all things appear new. Sometimes letting go, sometimes prohibiting. Not hesitating to sacrifice one's own practice, one must integrate Buddhism and worldly affairs into one' (The New Year changes the day, and all things appear new. Sometimes letting go, sometimes prohibiting. Not hesitating to sacrifice one's own practice, one must integrate Buddhism and worldly affairs into one).
既是佛法世法。如何得成一片。但辦肯心。必不相賺。
示眾。古者道。拈起也天回地轉。放下也草偃風行。冶父則不然。拈起也乾坤黯黑。放下也瓦礫生光。忽有一個半個。驀然[翟*支]瞎頂門眼。達磨一宗。未至寂寥。
示眾。舉臨濟如蒿枝拂公案。雪竇拈曰。臨濟放處太危。收來太速。師拈拄杖曰。臨濟據令而行。不知孤負黃檗。雪竇盡力擔荷。也只見得一邊。且道。薦福節文在甚麼處。擲下拄杖。
示眾。舉汾陽曰。識得拄杖子。行腳事畢。師曰。汾陽雖則開口見膽。爭奈落在第二頭。驀拈拄杖曰。者個不得喚作拄杖子。漆桶。參。
上堂。舉保寧勇上堂。大方無外。大圓無內。無內無外。聖凡普會。瓦礫生光。須彌粉碎。無量法門。百千三昧。拈拄杖曰。總曏者里會去。蘇盧蘇盧。悉利悉利。師曰。大小保寧。業識茫茫。不奈船何。打破戽斗。
示眾。明眼衲僧。因甚打失鼻孔。有賊無贓。[○@、]。后居靈隱六年。晚退居東庵。臨寂作手書。別諸公卿。又遺書嗣法少室睦。掩室開。囑以珍重大法。復書偈曰。來無所來。去無所去。瞥轉玄關。佛祖罔措。跏趺而寂。實嘉定己巳八月四日也。得年七十有一。坐夏四十。奉全身。塔于北高峰之原。
夔州府臥龍破庵
【現代漢語翻譯】 既是佛法與世間法，如何才能融為一體？只要有真誠的決心，佛法就不會欺騙你。
開示大眾：古人說，『拈起時天翻地覆，放下時草隨風倒。』冶父（指冶父道川禪師）卻不這樣說，『拈起時乾坤一片黑暗，放下時瓦礫也放出光芒。』如果有一個半個（指有悟性的人），突然開啟了頂門眼（智慧），達磨（Bodhidharma，禪宗始祖）一脈就不會寂寞了。
開示大眾：舉臨濟義玄禪師『如蒿枝拂』的公案。雪竇顯禪師評論說：『臨濟放開時太過危險，收回時又太快。』我拈起拄杖說：『臨濟依命令列事，卻辜負了黃檗希運禪師。雪竇盡力承擔，也只看到了一方面。』那麼，薦福寺的規矩在哪裡呢？』（說完）擲下拄杖。
開示大眾：舉汾陽善昭禪師說：『識得拄杖子（拄杖），行腳（雲遊參學）之事就完畢了。』我說：『汾陽雖然是開誠佈公，但終究落入了第二義。』（隨即）拈起拄杖說：『這個不得叫做拄杖子，是漆桶。參！』
上堂說法：舉保寧勇禪師上堂說法，『大方沒有外，大圓沒有內，無內無外，聖凡普遍相會，瓦礫放出光芒，須彌山粉碎，無量法門，百千三昧。』拈起拄杖說：『都向這裡會去。蘇盧蘇盧，悉利悉利。』我說：『大小保寧，業識茫茫，對這艘船毫無辦法，打破水斗。』
開示大眾：明眼的僧人，為什麼會打失鼻孔（失去方向）？有賊卻沒有贓物。[○@、]。後來居住在靈隱寺六年，晚年退居東庵。臨終前寫下手書，告別各位公卿，又遺書給嗣法弟子少室睦，封好后，囑咐他珍重佛法。又寫下偈語說：『來無所來，去無所去，瞥然轉變玄關，佛祖也措手不及。』於是結跏趺坐而圓寂。時間是嘉定己巳年（1209年）八月初四。享年七十一歲，坐夏（安居）四十年。全身被供奉，塔建在北高峰的原野上。
夔州府臥龍破庵
【English Translation】 If both Buddhadharma and worldly dharmas exist, how can they become one? As long as there is a sincere resolve, the Buddhadharma will not deceive you.
Instructing the assembly: The ancients said, 'When picked up, heaven and earth revolve; when put down, the grass bends with the wind.' But Ye Fu (referring to Zen Master Yefu Daochuan) does not say so. 'When picked up, the universe is dark; when put down, even tiles emit light.' If there is one or two (referring to people with enlightenment) who suddenly open the eye on the crown of their head (wisdom), the lineage of Bodhidharma (達磨, the founder of Zen Buddhism) will not be desolate.
Instructing the assembly: Citing Linji Yixuan's (臨濟義玄) Zen master's case of 'sweeping like artemisia.' Xue Dou (雪竇顯) commented, 'Linji's release is too dangerous, and his retrieval is too quick.' I pick up the staff and say, 'Linji acts according to orders, but he has let down Huangbo Xiyun (黃檗希運) Zen master. Xue Dou tries his best to bear the burden, but he only sees one side.' Then, where is the rule of Jianfu Temple?
Instructing the assembly: Citing Fen Yang Shanzhao (汾陽善昭) Zen master saying, 'Recognizing the staff, the matter of walking (wandering and studying) is completed.' I say, 'Although Fen Yang is frank and open, he ultimately falls into the second meaning.' (Then) picking up the staff, I say, 'This must not be called a staff, it is a lacquer bucket. Investigate!'
Ascending the hall to preach: Citing Baoning Yong (保寧勇) Zen master ascending the hall to preach, 'The great square has no outside, the great circle has no inside, no inside and no outside, saints and ordinary people universally meet, tiles emit light, Mount Sumeru (須彌山) is pulverized, immeasurable Dharma gates, hundreds of thousands of Samadhis (三昧).' Picking up the staff, he says, 'All go to meet here. Su lu su lu, xi li xi li.' I say, 'Big and small Baoning, karmic consciousness is vast and boundless, there is nothing to do with this boat, break the water bucket.'
Instructing the assembly: Why does a clear-eyed monk lose his nose (lose direction)? There is a thief but no stolen goods. [○@、]. Later, he lived in Lingyin Temple (靈隱寺) for six years, and in his later years, he retired to Dong'an. Before his death, he wrote a letter, bidding farewell to the various officials, and also left a letter to his Dharma heir, Shaoshi Mu (少室睦), sealed it, and instructed him to cherish the Buddhadharma. He also wrote a verse saying, 'Coming from nowhere, going to nowhere, suddenly transforming the mysterious pass, even the Buddhas and Patriarchs are caught off guard.' Then he sat in full lotus posture and passed away. The time was the fourth day of the eighth month of the Jiading Jisi year (嘉定己巳年, 1209) . He was seventy-one years old and had spent forty years in summer retreats (安居). His whole body was enshrined, and the pagoda was built on the original field of Beigaofeng (北高峰).
Wolong Po'an of Kuizhou Prefecture (夔州府臥龍破庵)
祖先禪師
廣安王氏子。聞緣老宿住昭覺。往參扣。語契。令奉圓悟香火。一日從方丈前過。緣問。庵頭有人么。師曰。無人。緣劈胸一拳曰。你聻。師忽有省。出峽從德山涓祝髮。尋受具。遍叩諸方。抵蘇之萬壽。值雪夜坐。自念。行腳數年。未得安穩。正悶悶不已。忽聞鐘動。趨后架。舉首見照堂二字。疑情頓釋。既而見水庵一于雙林。水曰。師子尊者。被罽賓斬卻頭且置。你道西天鬍子。為甚麼無須。師曰。非雙林不舉此話。水曰。作家禪客。師曰。心不負人。面無慚色。水遂以手拓開。師曰。勘破了也。迨水庵謝事。往參密庵于烏巨。庵命典客。一日庵室中。舉不是風動不是幡動話。師豁然大悟。次日庵遇師于寮前。謂師曰。你總不得作伎倆。試露個訊息來。師應聲曰。方丈里有客。庵呵呵大笑。洎庵遷蔣山。師侍行。親炙凡五載。辭還蜀。庵送以偈曰。萬里南來川藞䕢。奔流度刃叩玄關。頂門[翟*支]瞎金剛眼。去住還同珠走盤。師至夔門。尚書楊輔。以臥龍請師出世。未幾棄去。復游吳中。首眾于徑山靈隱。后住常州薦福。真州靈巖。蘇州秀峰穹窿。湖州資福。最後約齋張公镃。請為廣壽慧云開山。凡六坐道場。
上堂。楊岐乍住屋壁疏。滿床盡撒雪珍珠。縮卻項暗嗟吁。翻憶古人樹下居
【現代漢語翻譯】 現代漢語譯本 祖先禪師
廣安王氏之子。聽說緣老宿住在昭覺寺（寺廟名），前去參拜請教，彼此意氣相投，於是讓他侍奉圓悟禪師。一天，（祖先禪師）從方丈（寺院住持的住所）前經過，緣老宿問道：『庵堂里有人嗎？』禪師回答：『沒有人。』緣老宿朝他胸口打了一拳，說：『你呢？』禪師忽然有所領悟。離開四川后，在德山由涓祝剃度，不久后受具足戒。他四處參訪名師。到達蘇州萬壽寺時，在一個下雪的夜晚禪坐，心想：『行腳雲遊數年，未能得到內心的安穩。』正感到煩悶時，忽然聽到鐘聲，走到後院，抬頭看見『照堂』二字，心中的疑惑頓時消解。之後，他在雙林寺拜見水庵禪師，水庵禪師說：『師子尊者（阿羅漢名），被罽賓王斬下頭顱這件事暫且不提，你來說說，西天的胡人，為什麼沒有鬍鬚？』禪師回答：『不在雙林寺，不會提起這樣的話。』水庵禪師說：『真是個內行禪客。』禪師說：『心不虧人，自然面無慚色。』水庵禪師於是用手撥開他，禪師說：『被您看穿了。』等到水庵禪師卸任后，（祖先禪師）前往烏巨山拜見密庵禪師，密庵禪師讓他擔任典客（負責接待賓客的僧人）。一天，密庵禪師在室內舉『不是風動，不是幡動』的話頭，禪師豁然大悟。第二天，密庵禪師在僧寮前遇見他，對他說：『你總不能耍花招，試著透露一點訊息來。』禪師應聲回答：『方丈里有客人。』密庵禪師聽后哈哈大笑。後來密庵禪師遷往蔣山，禪師侍奉他，親近了五年。辭別返回四川時，密庵禪師作偈相送：『萬里南來，川地草木茂盛，奔流而下，利刃相擊，叩問玄關。頂門[翟*支]瞎，金剛眼，去住還同珠走盤。』禪師到達夔門，尚書楊輔在臥龍山請禪師出世弘法，沒過多久就離開了。再次遊歷吳中地區，在徑山靈隱寺開始接眾，後來住在常州薦福寺、真州靈巖寺、蘇州秀峰穹窿寺、湖州資福寺。最後，應約齋張镃的邀請，在廣壽慧云寺開山。一生共主持過六座道場。
上堂說法時說：楊岐山（山名）剛住下，屋壁稀疏，滿床都散落著雪白的珍珠。縮著脖子暗自嘆息，反而回憶起古人住在樹下的生活。
【English Translation】 English version Zen Master Zuxian
He was the son of the Wang family of Guang'an. Having heard that Elder Yuan lived at Zhaojue Temple (name of a temple), he went to visit and consult him. They were kindred spirits, so he was instructed to serve Yuanwu. One day, passing in front of the abbot's (residence of the abbot of a monastery) room, Yuan asked, 'Is there anyone in the hermitage?' The master replied, 'No one.' Yuan struck him in the chest with his fist, saying, 'What about you?' The master suddenly had an awakening. Leaving Sichuan, he had his head shaved by Juanzhu at Deshan, and soon after received the full precepts. He visited various masters everywhere. Arriving at Wanshou Temple in Suzhou, he sat in meditation on a snowy night, thinking to himself, 'Wandering for several years, I have not found inner peace.' Just as he was feeling depressed, he suddenly heard the sound of a bell. He went to the back courtyard and, looking up, saw the words 'Zhaotang' (name of a hall), and the doubts in his heart were immediately dispelled. Later, he met Zen Master Shui'an at Shuanglin Temple. Shui said, 'The Venerable Lion (name of an Arhat), let's put aside the matter of his head being cut off by the King of Kipin. Tell me, why does the barbarian from the Western Heaven have no beard?' The master replied, 'Such a question would not be raised outside of Shuanglin Temple.' Shui said, 'A true Zen practitioner.' The master said, 'With a clear conscience, one has no shame.' Shui then pushed him away with his hand, and the master said, 'I've been seen through.' When Shui'an retired, (Zen Master Zuxian) went to Wuju Mountain to visit Zen Master Mi'an. Mi'an had him serve as the guest prefect (monk in charge of receiving guests). One day, in his room, Mi'an raised the topic of 'It is not the wind that moves, it is not the flag that moves.' The master had a sudden enlightenment. The next day, Mi'an met him in front of the monks' quarters and said, 'You must not play tricks. Try to reveal some news.' The master replied, 'There is a guest in the abbot's room.' Mi'an laughed heartily. Later, when Mi'an moved to Jiangshan, the master served him, staying close for five years. When he bid farewell to return to Sichuan, Mi'an composed a verse to send him off: 'Ten thousand miles south, the Sichuan vegetation flourishes, rushing down, striking the mysterious gate with sharp blades. The top of the head [翟*支] is blind, the diamond eye, going and staying are like a pearl on a plate.' When the master arrived at Kuimen, Yang Fu, the Minister of the Ministry of War, invited the master to appear in the world at Wolong Mountain, but he left not long after. He traveled again to the Wu region, starting to gather followers at Lingyin Temple on Jing Mountain, and later resided at Jianfu Temple in Changzhou, Lingyan Temple in Zhenzhou, Xiufeng Qionglong Temple in Suzhou, and Zifu Temple in Huzhou. Finally, at the invitation of Zhang Zi of Yuezhai, he opened the mountain at Guangshou Huiyun Temple. He presided over six monasteries in his life.
During an assembly, he said: 'Having just settled in Yangqi Mountain (name of a mountain), the walls of the house are sparse, and the whole bed is scattered with white pearls. Shrinking my neck and sighing secretly, I recall the life of the ancients living under trees.'
。楊岐鬥勝不鬥劣。秀峰斗劣不鬥勝。秀峰乍住沒親疏。個個盡懷滄海珠。滿眼湖山看不足。釋迦彌勒是他奴。
上堂。密庵先師道。有問冬來事。京師出大黃。貪他一粒米。失卻半年糧。秀峰則不然。有問冬來事。京師出大黃。只圖一粒米。卻得百年糧。或被知事道。長老長老。莫道百年糧。只得半年不少也得。只向他道。但辦肯心。決不相賺。
上堂。舉東山道如何是禪。閻浮樹在海南邊。近則不離方寸。遠則十萬八千。畢竟如何。禪禪。師曰。穹窿也有個道處。如何是禪。閻浮樹在海南邊。撐天拄地。拄地撐天。巧說不得。只要心傳。畢竟如何。禪禪。
上堂。不是心。不是佛。不是物。山僧忍俊不禁。為諸人作個撇脫。拈拄杖卓一下曰。流水暗消溪畔石。勸人除卻是非難。
上堂。十五日已前明似鏡。十五日已后黑似漆。正當十五日。又且如何。鶯遷喬木頻頻語。蝶戀芳叢對對飛。
示座主偈曰。見猶離見非真見。還盡八還無可還。木落秋空山骨露。不知誰識老瞿曇。
師將示寂。作手書別交遊。復書偈曰。末後一句。已成忉怛。寫出人前。千錯萬錯。書訖。端坐而逝。實嘉定辛未六月九日也。時客寓徑山。遺命散骨林間。住持石橋收骨。建塔于別峰塔之右。壽七十六
【現代漢語翻譯】 現代漢語譯本： 楊岐（Yangqi，禪宗大師名）鬥勝不鬥劣，秀峰（Xiufeng，禪師名）斗劣不鬥勝。秀峰初來乍到，沒有親疏之分，個個都懷有滄海遺珠般的智慧。滿眼都是湖光山色，怎麼看也看不夠，甚至覺得釋迦（Śākyamuni，佛教創始人）和彌勒（Maitreya，未來佛）都像是他的奴僕。
上堂說法時，密庵（Mi'an，禪師名）先師說：『有人問冬天的情況，京城出產大黃。貪圖一粒米，卻損失了半年的糧食。』秀峰卻不這樣認為，『有人問冬天的情況，京城出產大黃。只圖一粒米，卻能得到百年的糧食。』或許會被當家的人說：『長老，長老，別說百年糧食，能得到半年也不少了。』我只對他說：『只要肯用心，決不欺騙你。』
上堂說法時，舉東山（Dongshan，禪師名）的話說：『什麼是禪？閻浮樹（Jambudvipa，樹名）在海南邊。近則不離方寸（指心），遠則十萬八千（形容距離遙遠）。』 到底如何？禪，禪。』 師父說：『穹窿（Qionglong，山名）也有個說法的地方。什麼是禪？閻浮樹在海南邊。撐天拄地，拄地撐天。』 巧說也說不明白，只要心領神會。到底如何？禪，禪。
上堂說法時說：『不是心，不是佛，不是物。』 山僧我忍不住笑了出來，為你們大家作個解脫。拿起拄杖敲了一下說：『流水暗暗地消磨著溪邊的石頭，勸人除去是非之難。』
上堂說法時說：『十五日（指農曆）以前明亮如鏡，十五日以後黑暗如漆。正當十五日，又該如何？』 黃鶯遷到高大的樹木上，不停地鳴叫，蝴蝶依戀著芬芳的花叢，成雙成對地飛舞。
給座主（Zuozhu，佛寺中的一種職位）的偈語說：『見還有能見和所見的分別，就不是真見。還盡八還（指眼耳鼻舌身意末那阿賴耶識），就沒有什麼可以再還的了。』 樹葉凋落，秋空高遠，山骨顯露，不知道有誰能認識老瞿曇（Gautama，釋迦牟尼佛的姓氏）。
師父將要圓寂時，寫了手書告別朋友，又寫了偈語說：『末後一句（指最終的真理），已經完全表達。』 寫出來示人，千錯萬錯。寫完后，端坐而逝。時間是嘉定（Jiading，南宋寧宗年號，1208-1224）辛未年六月初九。當時寄住在徑山（Jingshan，山名）。遺囑將骨灰撒在山林間。住持石橋（Shiqiao，地名）收斂遺骨，在別峰塔（Biefeng Pagoda，塔名）的右邊建塔安葬。享年七十六歲。
English version: Yangqi (a Chan master) fights to win, not to lose; Xiufeng (a Chan master) fights to lose, not to win. Xiufeng, newly arrived, shows no favoritism; everyone cherishes wisdom like a pearl from the vast sea. The scenery of lakes and mountains is never enough to see; even Śākyamuni (the founder of Buddhism) and Maitreya (the future Buddha) seem like his servants.
During an assembly, the late master Mi'an (a Chan master) said: 'If someone asks about winter, the capital produces rhubarb. Greedy for a grain of rice, one loses half a year's worth of grain.' Xiufeng doesn't think so: 'If someone asks about winter, the capital produces rhubarb. Focusing on a grain of rice, one gains a hundred years' worth of grain.' Perhaps the administrator will say: 'Elder, Elder, don't talk about a hundred years' worth of grain; even half a year is quite a lot.' I would simply say to him: 'As long as you are sincere, I will never deceive you.'
During an assembly, he quoted Dongshan (a Chan master) saying: 'What is Chan? The Jambudvipa tree (a tree name) is on the south side of the sea. Close, it is not apart from an inch of the heart (referring to the mind); far, it is one hundred and eight thousand (describing a long distance).' What is it after all? Chan, Chan.' The master said: 'Qionglong (a mountain name) also has a place to speak. What is Chan? The Jambudvipa tree is on the south side of the sea. It supports the sky and props up the earth, props up the earth and supports the sky.' Skillful words cannot explain it; it only requires heart-to-heart transmission. What is it after all? Chan, Chan.
During an assembly, he said: 'It is not mind, not Buddha, not object.' This monk couldn't help but laugh, and for everyone's sake, I'll make a clean break. He raised his staff and struck it once, saying: 'The flowing water silently wears away the stones by the stream, advising people to remove the difficulty of right and wrong.'
During an assembly, he said: 'Before the fifteenth (of the lunar month), it is as bright as a mirror; after the fifteenth, it is as dark as lacquer. Right on the fifteenth, what then?' Orioles move to tall trees, chirping frequently; butterflies are attached to fragrant flowers, flying in pairs.
A verse for the Zuozhu (a position in a Buddhist temple): 'Seeing still separates the seer from the seen, so it is not true seeing. Returning all eight returns (referring to the eight consciousnesses: eye, ear, nose, tongue, body, mind, Manas, and Alaya), there is nothing left to return.' The leaves fall, the autumn sky is high, the mountain bones are exposed; I wonder who recognizes old Gautama (Śākyamuni Buddha's surname).
As the master was about to pass away, he wrote letters to bid farewell to his friends, and also wrote a verse saying: 'The final word (referring to the ultimate truth) has already been fully expressed.' Writing it out for others to see is a thousand mistakes, ten thousand mistakes. After writing, he sat upright and passed away. The time was the ninth day of the sixth month of the Xinwei year of Jiading (1211 AD). At that time, he was staying at Jingshan (a mountain name). His will was to scatter his bones in the mountains and forests. The abbot Shiqiao (a place name) collected his remains and built a pagoda to the right of Biefeng Pagoda (a pagoda name) to bury them. He lived to be seventy-six years old.
【English Translation】 English version: Yangqi (a Chan master) fights to win, not to lose; Xiufeng (a Chan master) fights to lose, not to win. Xiufeng, newly arrived, shows no favoritism; everyone cherishes wisdom like a pearl from the vast sea. The scenery of lakes and mountains is never enough to see; even Śākyamuni (the founder of Buddhism) and Maitreya (the future Buddha) seem like his servants.
During an assembly, the late master Mi'an (a Chan master) said: 'If someone asks about winter, the capital produces rhubarb. Greedy for a grain of rice, one loses half a year's worth of grain.' Xiufeng doesn't think so: 'If someone asks about winter, the capital produces rhubarb. Focusing on a grain of rice, one gains a hundred years' worth of grain.' Perhaps the administrator will say: 'Elder, Elder, don't talk about a hundred years' worth of grain; even half a year is quite a lot.' I would simply say to him: 'As long as you are sincere, I will never deceive you.'
During an assembly, he quoted Dongshan (a Chan master) saying: 'What is Chan? The Jambudvipa tree (a tree name) is on the south side of the sea. Close, it is not apart from an inch of the heart (referring to the mind); far, it is one hundred and eight thousand (describing a long distance).' What is it after all? Chan, Chan.' The master said: 'Qionglong (a mountain name) also has a place to speak. What is Chan? The Jambudvipa tree is on the south side of the sea. It supports the sky and props up the earth, props up the earth and supports the sky.' Skillful words cannot explain it; it only requires heart-to-heart transmission. What is it after all? Chan, Chan.
During an assembly, he said: 'It is not mind, not Buddha, not object.' This monk couldn't help but laugh, and for everyone's sake, I'll make a clean break. He raised his staff and struck it once, saying: 'The flowing water silently wears away the stones by the stream, advising people to remove the difficulty of right and wrong.'
During an assembly, he said: 'Before the fifteenth (of the lunar month), it is as bright as a mirror; after the fifteenth, it is as dark as lacquer. Right on the fifteenth, what then?' Orioles move to tall trees, chirping frequently; butterflies are attached to fragrant flowers, flying in pairs.
A verse for the Zuozhu (a position in a Buddhist temple): 'Seeing still separates the seer from the seen, so it is not true seeing. Returning all eight returns (referring to the eight consciousnesses: eye, ear, nose, tongue, body, mind, Manas, and Alaya), there is nothing left to return.' The leaves fall, the autumn sky is high, the mountain bones are exposed; I wonder who recognizes old Gautama (Śākyamuni Buddha's surname).
As the master was about to pass away, he wrote letters to bid farewell to his friends, and also wrote a verse saying: 'The final word (referring to the ultimate truth) has already been fully expressed.' Writing it out for others to see is a thousand mistakes, ten thousand mistakes. After writing, he sat upright and passed away. The time was the ninth day of the sixth month of the Xinwei year of Jiading (1211 AD). At that time, he was staying at Jingshan (a mountain name). His will was to scatter his bones in the mountains and forests. The abbot Shiqiao (a place name) collected his remains and built a pagoda to the right of Biefeng Pagoda (a pagoda name) to bury them. He lived to be seventy-six years old.
。臘四十九。
饒州府薦福曹源道生禪師
南劍人。分座云居。出世饒之妙果。徙龜峰。上堂。佛法二字人人知有。狼毒砒霜那容下口。直饒透過威音前。也是癡狂外邊走。山僧已是拖泥帶水。諸人合作么生。喝一喝。
上堂。今朝八月十五。天色半晴半雨。幾多門外遊人。不睹月圓當戶。也好笑又堪嗟。爭似西湖寺里一隊古佛。參退歸堂喫茶。
上堂。春風東扇西扇。春雨似晴不晴。淺碧深紅爛鋪錦繡。鶯聲燕語互奏笙簧。一一揭示圓通妙門。頭頭流通正法眼藏。擬心湊泊。依前萬水千山。直下知歸。便見七穿八穴。拍禪床下座。
上堂。雨雪落紛紛。檐頭水滴滴。良哉觀世音。草里跳不出。也大屈。水底烏龜鉆鐵壁。咄。
上堂。月生一。拶倒銀山並鐵壁。月生二。土宿騎牛穿鬧市。月生三。屋頭幽鳥語喃喃。不是葛藤露布。亦非入理深談。正恁么時。賓主交參一句。作么生道。萬仞懸崖垂隻手。百華叢里現優曇。
上堂。平旦清晨三月朝。南山蒼翠插雲霄。不須更覓西來意。門外數聲鶯語嬌。拍膝一下曰。好大哥。
詠靈雲石偈曰。云去云來非有意。云來云去亦無心。有無截斷靈何在。突兀一峰青到今。晚住薦福。逾月示寂。
寧波府天童枯禪自鏡禪
師
福州長樂高氏子。首參木庵永。水庵一。或庵體諸老。后謁密庵于靈隱。針芥相契。開法隆興上藍。遷建康旌忠撫州白楊福州太平西禪。寶慶乙酉。被旨升靈隱。復移天童。上堂。有句無句。如藤倚樹。樹倒藤枯。句歸何處。良久曰。長憶江南三月里。鷓鴣啼處百華香。
上堂。一拽石二搬土。夜半日輪正卓午。老安曾牧溈山牛。南泉不打鹽官鼓。報君知莫莽鹵。火里蝍蟟吞卻虎。
上堂。舉鶴林因僧扣門。林曰阿誰。僧曰是僧。林曰。非但是僧。我者里佛也不著。曰因甚佛來也不著。林曰。無他棲泊處。師曰。天童若有人扣門。即大開了。待他入來。便攔胸搊住曰。道道。若擬開口。便與劈胸一拳在。者里轉得身吐得氣。便請明𣎗下安排。
杭州府凈慈潛庵慧光禪師
上堂。舉趙州狗子佛性無話。頌曰。狗子無佛性。全提摩竭令。才擬犯鋒铓。喪卻窮性命。
化鹽偈。合水和泥一處烹。水乾泥盡雪華生。乘時索起遼天價。公驗分明孰敢爭。
太平府隱靜萬庵致柔禪師
潮州陳氏子。母黃。妙喜南遷。道經潮。其祖父暹延禮甚謹。母因夢僧入舍。遂懷妊。及誕。父母誓不以俗累羈師。甫十歲。俾從壽受業。越九載芟染。初見木庵永于鼓山。會庵升座曰。國師再
【現代漢語翻譯】 現代漢語譯本 師
福州長樂高氏之子。最初參訪木庵永禪師、水庵一禪師，以及或庵體等諸位老禪師。後來在靈隱寺拜見密庵禪師，兩人意氣相投。之後在隆興上藍寺開法傳禪，又先後遷往建康旌忠寺、撫州白楊寺、福州太平寺和西禪寺。寶慶乙酉年（1225年），奉旨升任靈隱寺住持，后又移住天童寺。上堂說法時說：『有句無句，如藤倚樹。樹倒藤枯，句歸何處？』良久，又說：『長憶江南三月里，鷓鴣啼處百華香。』
上堂說法時說：『一拽石，二搬土，夜半日輪正當午。老安曾經牧養溈山靈佑禪師的牛，南泉普愿禪師不打鹽官齊安禪師的鼓。告訴你們不要莽撞輕率，火里蝍蟟（一種蟲子）也能吞掉老虎。』
上堂說法時，舉鶴林禪師因僧人敲門而說的話。鶴林禪師問：『阿誰？』僧人答：『是僧。』鶴林禪師說：『非但是僧，我這裡佛也不留。』僧人問：『因甚佛來也不留？』鶴林禪師說：『無他棲泊處。』天童禪師說：『如果有人敲天童寺的門，就大開方便之門。待他進來，便攔胸抓住他說：『道道（說說道理）！』如果想要開口，就劈胸給他一拳。在這裡轉得了身，吐得出氣，就請到明𣎗下安排。』
杭州府凈慈潛庵慧光禪師
上堂說法時，舉趙州趙從諗禪師的『狗子佛性無』的話頭。並作頌說：『狗子無佛性，全提摩竭令。才擬犯鋒铓，喪卻窮性命。』
化鹽偈：『合水和泥一處烹，水乾泥盡雪華生。乘時索起遼天價，公驗分明孰敢爭。』
太平府隱靜萬庵致柔禪師
潮州陳氏之子，母親姓黃。妙喜（大慧宗杲禪師）南遷時，路經潮州，他的祖父陳暹非常恭敬地接待。他的母親因為夢見僧人進入家中，於是懷孕。等到他出生后，父母發誓不以世俗之事束縛他。剛滿十歲，就讓他跟隨壽禪師出家。過了九年剃度受戒。最初在鼓山拜見木庵永禪師。適逢木庵永禪師升座說法，說：『國師再
【English Translation】 English version The Master
A son of the Gao family of Changle, Fuzhou. He first visited the Zen masters Mu'an Yong, Shui'an Yi, and other elders such as Huo'an Ti. Later, he visited Mi'an at Lingyin Temple, and they were kindred spirits. He opened the Dharma at Longxing Shanglan Temple, and then moved to Jiankang Jingzhong Temple, Fuzhou Baiyang Temple, Fuzhou Taiping Temple, and Xichan Temple. In the year YiYou of the Baoqing era (1225), he was ordered to be promoted to the abbot of Lingyin Temple, and later moved to Tiantong Temple. In his Dharma talk, he said: 'With or without a phrase, like a vine relying on a tree. When the tree falls and the vine withers, where does the phrase go?' After a long pause, he said: 'I always remember the third month in Jiangnan, where the partridges sing and hundreds of flowers are fragrant.'
In his Dharma talk, he said: 'One pulls a stone, two carry earth, at midnight the sun is right at noon. Old An once herded the cow of Zen Master Weishan Lingyou, and Nanquan Puhyuan did not beat the drum of Zen Master Yanguan Qi'an. I tell you not to be rash, even a centipede in the fire can swallow a tiger.'
In his Dharma talk, he cited the case of Zen Master Helin when a monk knocked on the door. Helin asked: 'Who is it?' The monk replied: 'It is a monk.' Helin said: 'Not only is it a monk, but I don't even keep a Buddha here.' The monk asked: 'Why don't you keep a Buddha even when he comes?' Helin said: 'There is no place for him to stay.' The Master Tiantong said: 'If someone knocks on the door of Tiantong Temple, I will open the door wide. When he comes in, I will grab him by the chest and say: 'Speak, speak!' If he tries to open his mouth, I will give him a punch in the chest. If you can turn around and breathe here, please arrange yourself under the bright window.'
Zen Master Qian'an Huiguang of Jingci Temple in Hangzhou Prefecture
In his Dharma talk, he cited Zen Master Zhaozhou Congshen's saying 'A dog has no Buddha-nature.' And composed a verse saying: 'A dog has no Buddha-nature, completely upholding the command of Makara. If you try to violate the sharp edge, you will lose your poor life.'
Verse on Transforming Salt: 'Mix water and mud and cook them together, when the water dries and the mud is gone, snowy flowers are born. Take the opportunity to demand the price of Liaotian, the public verification is clear, who dares to argue?'
Zen Master Wan'an Zhirou of Yin Jing Temple in Taiping Prefecture
A son of the Chen family of Chaozhou, his mother's surname was Huang. When Miaoxi (Zen Master Dahui Zonggao) moved south, he passed through Chaozhou, and his grandfather Chen Xian received him with great respect. His mother dreamed of a monk entering her house, and then she became pregnant. When he was born, his parents vowed not to bind him with worldly affairs. As soon as he turned ten, they let him become a monk under Zen Master Shou. After nine years, he shaved his head and received the precepts. He first met Zen Master Mu'an Yong at Gushan Temple. When Mu'an Yong ascended the seat to give a Dharma talk, he said: 'The National Teacher again'
來也。師微笑有省。次參密庵于蔣山。庵室中舉。釋迦彌勒猶是他奴。且道他是阿誰。師曰。無地頭漢。庵曰。千聞不如一見。師便毆一拳。庵擒住厲聲曰。者小鬼子。見個甚麼胡打亂打。師曰。更要吃一拳在。庵連揮兩拳曰。打者無地頭漢。師豁然大悟。無何。以母老歸省。旋出世廣法。后移太平隱靜。上堂。起道樹詣鹿苑。不是向上機。傳少室續曹溪。未為正法眼。直得無依無慾。無一法當情。猶落第二見。放過一著。卷舒在我。縱奪臨時。于把住處放行。露柱燈籠活鱍鱍。于放行處把住。釋迦彌勒是他奴。卓拄杖曰。且道。是放行是把住。一氣不言含有象。萬靈何處謝無私。
上堂。舉天衣懷曰。雁過長空影沉寒水話。頌曰。長空孤雁一聲秋。獻寶波斯鼻似鉤。風捲白雲歸別嶂。黃昏月掛柳梢頭。
上堂。毗盧師法身主。若要動地放光。且來搬柴運土。嗄。將謂忘卻。
上堂。百丈不再參馬祖。爭得三日耳聾。臨濟不到大愚。焉知老婆心切。仰山將得鎮海明珠。為甚到東寺面前。叉手當胸。卻道無理可伸。無言可對。咄。直饒傾下一栲栳。敢保老兄猶未徹。
上堂。饑荒老鼠咬葫蘆。巧計猢猻倒上樹。要透報恩向上關。直須一步低一步既是向上關。因甚卻要一步低一步。待你踏著。卻
【現代漢語翻譯】 現代漢語譯本： 來也。師微笑有所領悟。之後在蔣山參訪密庵禪師。密庵禪師在禪房中提問：『釋迦（Śākyamuni，佛教創始人）彌勒（Maitreya，未來佛）猶是他奴。且道他是阿誰？』師回答：『無地頭漢。』庵禪師說：『千聞不如一見。』師便打出一拳。庵禪師擒住他，厲聲說：『者小鬼子。見個甚麼胡打亂打？』師說：『更要吃一拳在。』庵禪師連揮兩拳說：『打者無地頭漢。』師豁然大悟。不久，因為母親年老而回家探望。之後出世在廣法寺。後來移居太平隱靜寺。上堂說法：『從菩提樹下到鹿野苑，不是向上之機。從少室山到曹溪，還不是真正的正法眼。要達到無依無慾，沒有任何事物能牽動心緒，仍然落在第二義諦。放過一著，卷舒在我，縱奪臨時。在應該把握的地方放開，露柱燈籠活潑潑。在應該放開的地方把握，釋迦（Śākyamuni，佛教創始人）彌勒（Maitreya，未來佛）是他奴。』卓拄杖說：『且道，是放行是把住？一氣不言含有象，萬靈何處謝無私？』
上堂說法。舉天衣懷禪師的話：『雁過長空影沉寒水話。』並作頌說：『長空孤雁一聲秋，獻寶波斯鼻似鉤。風捲白雲歸別嶂，黃昏月掛柳梢頭。』
上堂說法。毗盧（Vairocana，佛名）師是法身之主。若要動地放光，且來搬柴運土。嗄。將謂忘卻。
上堂說法。百丈禪師不再參訪馬祖禪師，才爭得三日耳聾。臨濟禪師不到大愚禪師處，焉知老婆心切。仰山禪師將得鎮海明珠，為甚到東寺面前，叉手當胸，卻道無理可伸，無言可對。咄。直饒傾下一栲栳，敢保老兄猶未徹。
上堂說法。饑荒老鼠咬葫蘆，巧計猢猻倒上樹。要透報恩向上關，直須一步低一步。既是向上關，因甚卻要一步低一步？待你踏著，卻
【English Translation】 English version: Laiye. The master smiled, having understood something. Later, he visited Chan Master Mi'an at Jiangshan. In the meditation hall, Mi'an raised the question: 'Śākyamuni (the founder of Buddhism), Maitreya (the future Buddha) are still his servants. Then who is he?' The master replied: 'A homeless fellow.' Chan Master Mi'an said: 'Seeing once is better than hearing a hundred times.' The master then threw a punch. Chan Master Mi'an grabbed him and said sternly: 'You little devil. What did you see, hitting randomly?' The master said: 'Want to take another punch?' Chan Master Mi'an threw two punches in succession, saying: 'Hitting the homeless fellow.' The master suddenly had a great enlightenment. Not long after, he returned home to visit his elderly mother. Later, he emerged into the world at Guangfa Temple. Later, he moved to Taiping Yinqing Temple. Ascending the hall to preach: 'From the Bodhi tree to the Deer Park, it is not the upward opportunity. From Shaoshi Mountain to Caoqi, it is still not the true eye of the Dharma. To achieve no dependence and no desire, with nothing affecting the mind, one still falls into the second meaning. Letting go of a move, rolling and stretching are up to me, seizing and releasing are temporary. Letting go where one should grasp, the pillar and lantern are lively. Grasping where one should let go, Śākyamuni (the founder of Buddhism), Maitreya (the future Buddha) are his servants.' He struck his staff and said: 'Then tell me, is it letting go or grasping? One breath without words contains the image, where do the myriad spirits thank for impartiality?'
Ascending the hall to preach. Citing Chan Master Tianyi Huai's words: 'The wild goose flies across the long sky, its shadow sinks into the cold water.' And composing a verse: 'A lone goose in the long sky cries in autumn, the Persian offering treasure has a hooked nose. The wind rolls white clouds back to separate peaks, the evening moon hangs on willow branches.'
Ascending the hall to preach. Vairocana (a Buddha name) is the master of the Dharma body. If you want to shake the earth and emit light, then come and carry firewood and move earth. Ah. I thought I had forgotten.
Ascending the hall to preach. Chan Master Baizhang no longer visited Chan Master Mazu, only then did he strive for three days of deafness. Chan Master Linji did not go to Chan Master Dayu, how would he know the earnestness of an old woman. Chan Master Yangshan obtained the Zhenhai Pearl, why did he stand with hands folded in front of Dong Temple, saying there was no reason to extend, no words to answer. Tut. Even if you pour down a basketful, I dare guarantee that you still have not understood thoroughly.
Ascending the hall to preach. In famine, rats bite gourds, clever monkeys climb trees upside down. To pass through the Upward Gate of Repaying Kindness, one must take a step lower with each step. Since it is the Upward Gate, why take a step lower with each step? Waiting for you to step on it, then
向你道。
上堂。東山道。空門有路人皆到。到者方知旨趣長。心地不生閑草木。自然身放白毫光。師曰。東山只解無中覓有。不解有里尋無。隱靜則不然。空門有路人難到。到者方知礙處通。石上栽華還結果。須知元不假春風。將臨終。集眾囑曰。老僧生平無長物。只依海眾常例。安寢堂兩日足矣。復書偈。端坐而化。世壽七十。臘五十二。
杭州府靈隱笑庵了悟禪師
姑蘇人。舉僧問睦州。以一重去一重即不問。不以一重去一重時如何。州曰。昨日栽茄子。今日種冬瓜公案。頌曰。昨日栽茄子。今日種冬瓜。一聲河滿子。和月落誰家。
江寧府蔣山一翁慶如禪師
福州長樂范氏子。上堂。春雨如膏。春云似鶴。春鳥關關。春泉濯濯。揭卻觀音腦蓋。踢倒慈氏樓閣。切莫將錯就錯。拍禪床曰。參。
上堂。過去諸如來。斯門已成就。一盲引眾盲。現在諸菩薩。今各入圓明。鰕跳不出鬥。未來修學人。當依如是法。賺殺一船人。
上堂。意能刬句。句能刬意。意句交馳。討甚巴鼻。盡力道不得底句。不是河南。便是河北。衲僧聞得與么告報。十個有五雙。鼻孔里冷笑。拈拄杖曰。云居拄杖子。黨理不黨親。卓一下曰。雪巢初冷夜。云𩯭未梳時。
上堂。霜明萬壑。
【現代漢語翻譯】 現代漢語譯本 向你說道。
上堂開示。東山禪師說道：『空門有路，人人都能到達。到達的人才知道佛法的旨趣深遠。心地不生雜念，自然身放白毫光（佛的三十二相之一）。』 禪師說：『東山禪師只懂得從無中求有，不懂得從有中尋無。』隱靜禪師則不然，他說：『空門有路，卻很少有人能真正到達。到達的人才知道障礙之處也能通達。即使在石頭上栽花也能結果，要知道這根本不需要春風的助力。』 將要圓寂時，召集眾人囑咐說：『老僧我一生沒有什麼多餘的物品，只按照寺院的慣例，在安寢堂停放兩日就可以了。』 隨後寫下偈語，端坐而逝。世壽七十歲，僧臘五十二年。
杭州府靈隱寺笑庵了悟禪師
他是姑蘇人。 舉僧人問睦州禪師：『以一重境界去掉一重境界，我就不問了。不以一重境界去掉一重境界時，又該如何？』 睦州禪師回答說：『昨日栽茄子，今日種冬瓜。』 禪師為此公案作頌說：『昨日栽茄子，今日種冬瓜。一聲《河滿子》曲，伴隨明月落入誰家？』
江寧府蔣山一翁慶如禪師
他是福州長樂范氏之子。上堂開示：『春雨如膏，春云似鶴，春鳥鳴叫，春泉洗滌。』 禪師說：『掀開觀音菩薩的頭蓋，踢倒彌勒菩薩的樓閣。』 切莫將錯就錯。』 拍禪床說：『參！』
上堂開示：『過去諸佛如來，都是通過這個法門成就的。一個瞎子帶領一群瞎子。現在諸位菩薩，如今各自進入圓明境界。小蝦跳不出小鬥。未來修學的人，應當依照這樣的方法。』 禪師說：『這會騙死一船人。』
上堂開示：『意能刪減語句，語句也能刪減意。意和句相互交織，還尋找什麼根本依據？』 盡力也說不出的語句，不是河南，便是河北。』 禪師說：『各位衲僧如果聽到這樣的告示，十個人里有五雙會在鼻孔里冷笑。』 拿起拄杖說：『云居山的拄杖子，只講道理不講情面。』 用力一擊說：『雪巢初冷的夜晚，雲鬢還未梳理之時。』
上堂開示：『霜照亮萬壑。』
【English Translation】 English version I say to you.
Upon ascending the Dharma hall, Dongshan (Zen master's name) said: 'The gate of emptiness has a path, and everyone can reach it. Those who reach it then know the profound meaning. If the mind does not produce idle weeds, naturally the body emits the white hair light (one of the thirty-two marks of the Buddha).' The Master said: 'Dongshan only understands how to seek existence from non-existence, but does not understand how to seek non-existence from existence.' Yin Jing (Zen master's name) is not like that. He said: 'The gate of emptiness has a path, but it is difficult for people to reach. Those who reach it then know that obstacles can be overcome. Planting flowers on stone can still bear fruit, and one should know that it does not rely on the spring breeze.' When about to pass away, he gathered the assembly and instructed: 'This old monk has no possessions in his life, just follow the usual practice of the Sangha and leave me in the meditation hall for two days.' Then he wrote a verse, sat upright, and passed away. His age was seventy, and his monastic age was fifty-two.
Zen Master Xiao'an Liaowu of Lingyin Temple in Hangzhou Prefecture
He was a native of Gusu. He cited a monk's question to Zen Master Muzhou: 'I won't ask about removing one layer with another. What about when one layer is not removed with another?' Muzhou said: 'Yesterday we planted eggplants, today we planted winter melons.' The Master composed a verse for this case, saying: 'Yesterday we planted eggplants, today we planted winter melons. A sound of the 'River Full' melody, with the moon setting in whose home?'
Zen Master Yi Weng Qingru of Jiangshan in Jiangning Prefecture
He was the son of the Fan family of Changle in Fuzhou. Upon ascending the Dharma hall, he said: 'Spring rain is like ointment, spring clouds are like cranes, spring birds chirp, spring springs wash.' He said: 'Lift the lid off Guanyin's (Bodhisattva of compassion) head, kick down Maitreya's (Buddha of the future) pavilion.' Do not mistake wrong for right.' He struck the Zen platform and said: 'Investigate!'
Upon ascending the Dharma hall, he said: 'The Buddhas of the past have all achieved this gate. One blind man leads a crowd of blind men. The Bodhisattvas of the present are now each entering the state of perfect clarity. A shrimp cannot jump out of a small bucket. Future practitioners should follow this Dharma.' The Master said: 'This will deceive a boatload of people.'
Upon ascending the Dharma hall, he said: 'The mind can prune phrases, and phrases can prune the mind. When mind and phrase intertwine, what fundamental basis are you seeking?' A phrase that cannot be spoken with all your might is either Henan or Hebei.' The Master said: 'If you monastics hear such a proclamation, five out of ten pairs will sneer in their nostrils.' He picked up his staff and said: 'The staff of Yunju Mountain favors reason, not kinship.' He struck it forcefully and said: 'On a cold night in the snow nest, when the cloud-like hair is not yet combed.'
Upon ascending the Dharma hall, he said: 'Frost illuminates ten thousand valleys.'
月皎千家。達磨不會。卻返流沙。拍膝曰。好大哥。歸堂喫茶。
上堂。天地造化。有陰有陽。有晦有朔。聖人治世。有禮有樂。有刑有政。衲僧門下。有殺有活。有擒有縱。其擒也縱也殺也活也。總在黃龍指甲縫裡。汝若擬議。不消一掏。然雖如是。笑我者多。哂我者少。
上堂。一句截流。萬機寢削。且道。是那一句。良久。卓拄杖曰。歸堂喫茶。
上堂。久雨忽晴。天清地寧。云收岳面。月落波心。拈拄杖卓一下曰。恁么會去。達磨一宗。掃土而盡。
上堂。諸佛不出世。人人舉足踏著。祖師不西來。人人滿口道著。既踏著又道著。畢竟是個甚麼。有般漢。東西不辨。南北不分。便道明明不覆藏。切忌從他覓。殊不知拋卻真金。隨群撮土。
上堂。豁開戶牖。當軒無人。撾動雷門。憑誰側耳。裴相國。印心於老黃檗。溫伯雪。目擊于魯仲尼。衲僧門下。猶在半途。知縣學士。今日到來云居。如何與伊相見。拈拄杖畫一畫曰。萬重關鎖盡。一劍倚天寒。晚年退隱南昌西山。示寂。塔于定林。壽六十八。夏四十九。
蘇州府承天鐵鞭允韶禪師
上堂。一五二五。機輪無阻。南山起云。北山下雨。有底卻道錦上鋪花。有底又道泥里洗土。有底又道。離此二途。便見丹霄獨
【現代漢語翻譯】 現代漢語譯本 月亮皎潔地照耀著千家萬戶。達磨（Bodhidharma，禪宗始祖）卻不會領會。於是返回流沙之地。拍著膝蓋說：『好大哥。』回禪堂喝茶去吧。
上堂說法。天地執行造化，有陰有陽，有晦有朔。聖人治理天下，有禮有樂，有刑有政。我們出家人的門下，有殺有活，有擒有縱。這擒拿也罷，放縱也罷，殺戮也罷，救活也罷，總在黃龍禪師的指甲縫裡。你若要思量分別，不必一掏便知分曉。雖然如此，笑話我的人多，理解我的人少。
上堂說法。一句話截斷眾流，萬種機巧都停止作用。那麼，是哪一句話呢？良久。舉起拄杖敲擊地面說：『回禪堂喝茶去吧。』
上堂說法。長久的雨後忽然放晴，天空清澈，大地安寧。雲霧消散，露出山嶽的真面目，月亮倒映在水中，如同落在波浪的心裡。拿起拄杖敲擊一下說：『如果這樣領會，達磨（Bodhidharma，禪宗始祖）一派的禪法，就可以掃地而盡了。』
上堂說法。諸佛不降生於世，人人舉足都在踐踏著佛法。祖師不從西方來，人人滿口都在談論著禪法。既然踐踏著又談論著，到底是個什麼？有的人，東西不辨，南北不分，就說明明不覆藏。切記不要向外尋求。殊不知拋棄了真金，卻隨著眾人去抓泥土。
上堂說法。敞開門窗，正對著天空卻空無一人。敲動雷門，又有誰會側耳傾聽？裴休（唐朝宰相）在老黃檗（黃檗希運禪師）處印證了心法，溫伯雪（人名）在魯仲尼（孔子）處親眼見證了道。我們出家人的門下，仍然還在半途。知縣學士，今天來到云居山，如何與他們相見呢？拿起拄杖畫了一下說：『萬重關鎖都打開了，一把寶劍倚天而立，寒光凜凜。』（黃龍悟新禪師）晚年退隱南昌西山，圓寂。塔建在定林寺。享年六十八歲，僧臘四十九年。
蘇州府承天鐵鞭允韶禪師
上堂說法。一五二五（指時間流逝），機輪運轉沒有阻礙。南山升起雲霧，北山降下雨水。有的人卻說是錦上添花，有的人又說是泥里洗土。有的人又說：離開這兩種途徑，便能見到晴朗的天空。
【English Translation】 English version The moon shines brightly over thousands of homes. Bodhidharma (達磨, the founder of Zen Buddhism) would not understand. So he returned to the shifting sands. He clapped his knee and said, 'Good brother.' Let's go back to the hall for tea.
Ascending the hall for a Dharma talk. The universe's creation has yin and yang, waxing and waning. Sages govern the world with ritual and music, with punishment and administration. In the monastic community, there is killing and giving life, capturing and releasing. This capturing, releasing, killing, and giving life are all within the fingernail of Zen Master Huanglong. If you try to contemplate it, you'll know without even trying. Even so, many laugh at me, few understand me.
Ascending the hall for a Dharma talk. One phrase cuts off the flow, a myriad of functions cease. So, what is that phrase? After a long pause, he struck the ground with his staff and said, 'Return to the hall for tea.'
Ascending the hall for a Dharma talk. After a long rain, it suddenly clears, the sky is clear, and the earth is peaceful. The clouds recede, revealing the mountain's face, and the moon falls into the water, like falling into the heart of the waves. He picked up his staff and struck it once, saying, 'If you understand it this way, the lineage of Bodhidharma (達磨, the founder of Zen Buddhism) can be swept away completely.'
Ascending the hall for a Dharma talk. If all Buddhas did not appear in the world, everyone would be stepping on the Dharma with every step. If the Patriarchs did not come from the West, everyone would be talking about Zen with every word. Since they are stepping on it and talking about it, what exactly is it? Some people do not distinguish east from west, north from south, and say that it is clearly not hidden. Be careful not to seek it from others. They do not know that they are abandoning true gold and following the crowd to grab dirt.
Ascending the hall for a Dharma talk. Open the doors and windows, and there is no one in the hall. Strike the thunder gate, who will listen? Pei Xiu (裴休, a Tang Dynasty prime minister) sealed his mind with old Huangbo (黃檗希運禪師, Zen Master Huangbo Xiyun), and Wen Boxue (溫伯雪, a person's name) witnessed the Dao with Lu Zhongni (魯仲尼, Confucius). In the monastic community, they are still halfway there. The magistrate and scholar have come to Yunju today. How should I meet them? He drew a line with his staff and said, 'Ten thousand layers of locks are all opened, a sword leans against the sky, cold and sharp.' (Zen Master Huanglong Wuxin) Retired to West Mountain in Nanchang in his later years and passed away. His pagoda was built at Dinglin Temple. He lived to be sixty-eight years old, with forty-nine years as a monk.
Zen Master Tiebian Yunshao of Chengtian Temple in Suzhou Prefecture
Ascending the hall for a Dharma talk. One, five, two, five (一五二五, referring to the passage of time), the wheel of the machine is unobstructed. Clouds rise from the southern mountain, and rain falls on the northern mountain. Some say it is adding flowers to brocade, others say it is washing dirt in mud. Still others say: Leave these two paths, and you will see the clear sky alone.
步。若總如斯論量。山僧未敢相許。畢竟如何。良久曰。逢人不得錯舉。
師住泉州光孝。開堂祝聖。白槌畢。師曰。喚甚麼作第一義。莫有旁不甘者么。出來道看。時有僧出問話。語未竟。師拈拄杖卓一卓曰。住住。今日開堂。不比尋常佛事。設問答到彌勒下生。勾鎖連環。盛水不漏。也祇是空鼓粥飯氣。于自己了沒交涉。所以道。問不在答處。答不在問處。問答交馳。如青天轟霹靂。看者不容眨眼。那堪更向言中定旨。句下分宗。大似緣木求魚。守株待兔。殊不知。我宗無語句。亦無一法與人。者里徹去。皇恩佛恩一時報畢。其或未然。更為錦上鋪華。復卓拄杖一下。下座。
佛涅槃日。上堂。老漢當年臘月八。三更半夜顛狂發。剛把長釘釘眼睛。直至如今無人㧞。山僧今日下毒手。為他㧞去也。看。便下座。
杭州府直秘閣學士張镃居士
字功甫。別號約齋。聞鐘聲得悟。述偈曰。鐘一擊耳根塞。赤肉團邊去個賊。有人問我解何宗。舜若多神面目黑。后舍宅建寺。曰慧云。請破庵先開山。疏曰。舍林居為阿蘭若。夫豈小緣。請宗師據曲錄床。只因大事。幾度遍參。遭密庵打失鼻孔。一朝拈出。向冷泉捋下面皮。不謂馨香奚煩鄭重。辭青松于北澗。穿幾重出岫之云。封綠水于南湖。祝萬
【現代漢語翻譯】 現代漢語譯本： 步。如果總是這樣議論衡量，老衲我不敢認可。到底如何是好？（停頓）良久說，『逢人不得錯舉。』
師父住在泉州光孝寺，開堂說法祝願聖上。敲槌完畢，師父說：『把什麼叫做第一義諦（paramārtha，佛教用語，指最高的真理）？莫非有不服氣的人嗎？出來說看。』當時有個僧人出來問話，話還沒說完，師父拿起拄杖敲了一下說：『住口！今日開堂，不同於尋常的佛事。假設問答直到彌勒（Maitreya，未來佛）下生，勾鎖連環，滴水不漏，也只是空費口舌，與自己了悟沒有關係。』所以說：『問不在答處，答不在問處。問答交馳，如青天轟霹靂，看的人來不及眨眼。』哪裡還能夠在言語中確定宗旨，在語句下區分宗派？這很像緣木求魚，守株待兔。殊不知，我宗沒有語句，也沒有一法可以給人。在這裡徹悟，皇恩佛恩一時報答完畢。如果還沒有徹悟，更是錦上添花。』又敲了一下拄杖，下座。
佛陀涅槃日（parinirvana，佛教用語，指佛陀的逝世），師父上堂說法。『老漢我當年臘月八（相傳為釋迦摩尼成道之日），三更半夜顛狂發作，剛把長釘釘在眼睛上，直到如今沒有人拔掉。老衲今日下毒手，為他拔去。』說完，便下座。
杭州府直秘閣學士張镃（zī）居士
字功甫，別號約齋。聽聞鐘聲而有所領悟，寫了一首偈（gatha，佛教用語，以詩歌形式表達教義）說：『鐘聲一響，耳根閉塞，赤肉團（指肉身）邊少了個賊。有人問我領悟了什麼宗派，舜若多神（Śūnyatā，佛教用語，指空性）面目漆黑。』後來把住宅改建成寺廟，名為慧云寺，請破庵禪師先來開山。疏文中說：『捨棄林居改為阿蘭若（araṇya，佛教用語，指寂靜處），這難道是小小的因緣嗎？請宗師登上曲錄床（說法之座），只因爲是大事。』幾度遍參，遭到密庵禪師打失鼻孔，一旦拈出，向冷泉禪師捋下面皮，不認為馨香還需要鄭重其事。辭別北澗的青松，穿過幾重出岫的云，封鎖南湖的綠水，祝願萬
【English Translation】 English version: Step. If you always discuss and measure like this, this old monk dares not agree. What is it ultimately? (Pause) After a long while, he said, 'Do not misrepresent when you meet people.'
The master lived in Guangxiao Temple in Quanzhou, opened the Dharma hall to pray for the emperor. After knocking the gavel, the master said, 'What is called the First Principle (paramārtha, Buddhist term, referring to the highest truth)? Is there anyone who disagrees? Come out and speak.' At that time, a monk came out to ask a question, but before he finished speaking, the master picked up his staff and struck it once, saying, 'Stop! Today's opening of the Dharma hall is different from ordinary Buddhist events. Suppose the questions and answers continue until Maitreya (Maitreya, the future Buddha) is born, interlocked and seamless, it is just wasting breath and has nothing to do with one's own enlightenment.' Therefore, it is said, 'The question is not in the answer, and the answer is not in the question. The questions and answers intersect like a thunderbolt in the clear sky, and the onlookers have no time to blink.' How can one determine the purpose in words and distinguish sects in sentences? This is like climbing a tree to catch a fish or waiting for a rabbit to run into a tree stump. Little do they know that my sect has no words, nor does it have a single Dharma to give to people. If you thoroughly understand this, you will repay the emperor's grace and the Buddha's grace at once. If not, it is even more like adding flowers to brocade.' He struck the staff again and descended from the seat.
On the day of the Buddha's Nirvana (parinirvana, Buddhist term, referring to the death of the Buddha), the master ascended the Dharma hall. 'This old man went crazy on the eighth day of the twelfth month (traditionally believed to be the day of Shakyamuni's enlightenment), in the middle of the night, and just hammered a long nail into his eyes, and no one has pulled it out until now. This old monk will take drastic measures today to pull it out for him.' After speaking, he descended from the seat.
Zhang Zi (zī), a lay Buddhist and Academician of the Secretarial Pavilion of Hangzhou Prefecture,
Whose courtesy name was Gongfu and alias was Yuezhai. He attained enlightenment upon hearing the sound of a bell and composed a gatha (gatha, Buddhist term, a verse expressing doctrine) saying, 'With one strike of the bell, the ears are blocked, and a thief is gone from the side of the red flesh mass (referring to the physical body). If someone asks me what sect I have understood, Śūnyatā (Śūnyatā, Buddhist term, referring to emptiness) has a dark face.' Later, he converted his residence into a temple called Huiyun Temple and invited Zen Master Po'an to open the mountain first. The memorial stated, 'Abandoning the forest dwelling to become an araṇya (araṇya, Buddhist term, referring to a quiet place), is this a small cause? Please invite the master to ascend the curved seat (the seat for preaching), just because it is a major event.' After visiting many teachers, he had his nostrils knocked out by Zen Master Mi'an. Once he picked it up, he stroked the face of Zen Master Lengquan, not thinking that the fragrance needed to be taken seriously. Bidding farewell to the green pines of the North Stream, passing through several layers of clouds emerging from the peaks, sealing the green waters of the South Lake, wishing ten thousand
歲如山之壽。寧宗嘉定壬申。復請滅翁相繼闡法。今專祠尚在。
續燈正統卷之十九 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷二十
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十世
靈隱岳禪師法嗣
寧波府天童滅翁天目文禮禪師
杭臨安阮氏子。家天目之麓。故號天目。六歲攜籃隨母採桑。俄念攜之者誰。遂有出家志。年十六。依真相寺智月剃落。往凈慈。參混源。源舉現成公案放汝三十棒話。不契。乃謁育王佛照。照問。恁么來者。那個是汝主人公。師豁然領旨。一日照問。是風動是幡動。者僧如何。師曰。物見主眼卓豎。照曰。不是風動。不是幡動。甚處見祖師。師曰。揭卻腦蓋。照喜其俊邁。命典書記。回杭。聽一心三觀于上竺。時松源岳唱道薦福。室中問僧。不是風動。不是幡動。擬議即棒出。師聞頓忘知解。遂往見之。獲印可。辭去巡禮江淮間祖塔。時浙翁琰主蔣山。舉師立僧。嘉定壬申。張約齋請師開法慧云。次遷溫之能仁。未幾退歸錢塘之西丘。趙節齋微服過訪師。與語終日而去。翌日奏請師住持凈慈。室中每舉南山筀筍東海烏鱡話。學者擬議。師便打。莫有湊泊之者。后遷福泉。晚居天童。
【現代漢語翻譯】 現代漢語譯本： 歲數像山一樣長久。寧宗嘉定壬申年（1212年），再次邀請滅翁禪師接替闡揚佛法。如今他的專祠還在。
《續燈正統》卷之十九 《卍新續藏》第84冊 No. 1583 《續燈正統》
《續燈正統》卷二十
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十世
靈隱岳禪師法嗣
寧波府天童滅翁天目文禮禪師
杭臨安阮氏之子。家住天目山腳下，所以號為天目。六歲時拿著籃子跟隨母親採桑，忽然想到『拿著籃子的是誰？』於是有了出家的志向。十六歲時，依真相寺智月剃度出家。前往凈慈寺，參拜混源禪師。混源禪師舉出現成公案『放你三十棒』的話，滅翁禪師沒有領悟。於是去拜見育王佛照禪師。佛照禪師問：『這樣來的人，哪個是你的主人公？』滅翁禪師豁然領悟旨意。一天，佛照禪師問：『是風動還是幡動？』這個僧人怎麼樣？滅翁禪師說：『物見主眼卓豎。』佛照禪師說：『不是風動，不是幡動，在哪裡見到祖師？』滅翁禪師說：『揭卻腦蓋。』佛照禪師喜歡他的俊邁，命他擔任書記。回到杭州，在上竺寺聽聞一心三觀。當時松源岳禪師在薦福寺說法，在禪房中問僧人：『不是風動，不是幡動，擬議就打。』滅翁禪師聽了，頓時忘記了知解，於是前去拜見他，獲得印可。辭別后巡禮江淮一帶的祖師塔。當時浙翁琰禪師主持蔣山，舉薦滅翁禪師為僧首。嘉定壬申年（1212年），張約齋邀請滅翁禪師在慧云寺開法，之後遷往溫州能仁寺。不久後退隱回到錢塘的西丘。趙節齋微服私訪滅翁禪師，與他交談終日後離去。第二天上奏皇帝，請滅翁禪師住持凈慈寺。在禪房中，每次舉南山筀筍、東海烏鱡的話，學人稍有擬議，滅翁禪師就打，沒有人能夠湊合得上。後來遷往福泉寺，晚年居住在天童寺。
【English Translation】 English version: His age was as long as the longevity of a mountain. In the year Ren Shen (1212) of the Jiading reign of Emperor Ningzong, he was again invited to succeed in expounding the Dharma. Now his dedicated shrine still exists.
Continuation of the Lamp, Orthodox Collection, Volume 19 Supplement to the Wanxu Zang, Volume 84, No. 1583, Continuation of the Lamp, Orthodox Collection
Continuation of the Lamp, Orthodox Collection, Volume 20
Compiled by Xing Tong, a Shramana of Putuo in the South Sea, Successor of the Ancestors, from Western Shu
Linji School
20th Generation from Dajian (Huineng)
Dharma Successor of Zen Master Yue of Lingyin
Zen Master Mieweng Tianmu Wenli of Tiantong Monastery, Ningbo Prefecture
He was a son of the Ruan family of Lin'an, Hangzhou. His home was at the foot of Mount Tianmu, hence the name Tianmu. At the age of six, he carried a basket and followed his mother to pick mulberry leaves. Suddenly, he wondered, 'Who is carrying this?' Thus, he had the aspiration to leave home. At the age of sixteen, he was tonsured at Zhenxiang Temple by Zhi Yue. He went to Jingci Monastery to visit Hunyuan. Hunyuan raised the ready-made case of 'giving you thirty blows,' but he did not understand. Then he visited Fozhao of Yuwang Monastery. Fozhao asked, 'Those who come like this, who is your main character?' The master suddenly understood the meaning. One day, Fozhao asked, 'Is it the wind moving or the banner moving? What about this monk?' The master said, 'When the object sees the master, the eyes stand upright.' Fozhao said, 'It is not the wind moving, it is not the banner moving, where do you see the Patriarch?' The master said, 'Tear off the skull.' Fozhao was pleased with his talent and appointed him as secretary. Returning to Hangzhou, he listened to the One Mind Three Contemplations at Shangzhu Temple. At that time, Zen Master Songyuan Yue was preaching at Jianfu Temple, asking monks in the room, 'It is not the wind moving, it is not the banner moving, if you deliberate, the staff will come out.' The master heard this and immediately forgot his understanding, so he went to see him and obtained approval. After bidding farewell, he went on a pilgrimage to the ancestral pagodas in the Jianghuai area. At that time, Zen Master Zheweng Yan presided over Jiangshan, recommending the master to establish a monastery. In the Ren Shen year (1212) of the Jiading reign, Zhang Yuezhai invited the master to open the Dharma at Huiyun Monastery, and then moved to Nengren Monastery in Wenzhou. Before long, he retired to Xiqiu in Qiantang. Zhao Jiezai visited the master in disguise, talked with him all day, and then left. The next day, he奏請 (zouqing: reported to the emperor) to invite the master to preside over Jingci Monastery. In the room, he often raised the words 'Bamboo shoots of Nanshan, cuttlefish of the East Sea,' and if the students deliberated, the master would hit them, and no one could match him. Later, he moved to Fuquan Monastery, and in his later years, he lived in Tiantong Monastery.
上堂。法不孤起。仗境方生。境既不生。法從何立。龍湫瀉千尺瀑布。且不是境。雁峰聳萬丈高寒。且不是法。明眼衲僧。到者里。合作么生。直饒倜儻分明。山僧棒折也未放在。何故。殺人刀活人劍。
上堂。事事無礙。青山掩映斜陽外。法法無差。檻前古木鬧群鴉。君不見太原孚上座。走天涯揚州。五更聞畫角。吹斷落梅花。直至如今未到家。
冬至上堂。黃鐘才起時。九數從頭數。相將幽谷鶯啼。次第雕樑燕語。田父祭勾芒。叢祠敲社鼓。農父狎牛郎。村姑教蠶婦。光陰老盡世間人。冬至寒食一百五。
宏智忌日。上堂。夜明簾外。寶鑑堂前。元無兼帶。豈有偏圓。正恁么時。畢竟誰居正位。古渡無人霜月冷。蘆花風靜鷺鷥眠。
上堂。長頸鳥喬林不棲。橫飛天外。穴鼻牛山田耕了。直上峰頭。天下衲僧仰望不及。何故。嘉州打大象。
上堂。投子道。迎之不見其首。隨之罔眺其後。大似徐六擔版。天童則不然。仰之彌高。俯察非遙。橫塘宿鷺斜飛起。幾隻銀瓶掛樹梢。
上堂。眾生本不曾迷。夜闌雞向五更啼。諸佛本不曾悟。秋清雁度長空去。拍膝一下曰。西窗昨夜月華明。涼飆已到梧桐樹。
元宵上堂。昨夜摩騰法師。遍點蓮燈。助佛光明。直得善信真
【現代漢語翻譯】 現代漢語譯本 升堂說法。法不會憑空產生，要依靠外境才能顯現。如果外境不產生，法又從何處立足呢？龍湫（地名）傾瀉而下的千尺瀑布，還不是外境；雁峰（山名）聳立的萬丈高寒，還不是法。明眼的僧人，到這裡，應該如何應對？即使你非常聰明，能夠清楚分辨，老衲的禪杖也不會輕易放過你。為什麼呢？因為殺人的刀也能救人。 升堂說法。事事都沒有阻礙，青山掩映在夕陽之外。法法都沒有差別，門檻前的古樹上喧鬧著一群烏鴉。你沒看到太原孚上座（人名），走遍天涯海角的揚州（地名），在五更時聽到畫角聲，吹斷了凋落的梅花。直到如今還沒回到家。 冬至升堂說法。當黃鐘（古代音律）開始響起時，就開始數九，預示著春天即將來臨。幽深的山谷里將傳來黃鶯的啼叫，雕樑畫棟上燕子也將開始呢喃。田間的農夫祭祀勾芒（春神），村落的祠堂里敲響社鼓。農夫親近牛郎星，村裡的姑娘教人養蠶。時光飛逝，世間的人們漸漸老去，冬至之後一百零五天就是寒食節。 宏智禪師忌日昇堂說法。夜明簾外，寶鑑堂前，原本就沒有兼帶，哪裡會有偏頗和圓滿？正在這個時候，究竟誰能居於正位？古老的渡口空無一人，霜月清冷，蘆葦花在風中靜止，白鷺安眠。 升堂說法。長頸鳥不在高大的樹林里棲息，而是橫飛于天外。鼻孔穿了環的牛耕完了田地，直接登上山峰。天下的僧人都仰望不及。為什麼呢？就像在嘉州（地名）打大象一樣，力量懸殊。 升堂說法。投子禪師說，迎面而來，看不見它的頭；跟隨而去，無法看到它的尾。很像徐六（人名）挑著木板。天童禪師則不然，仰望它，更加覺得高大；俯身觀察，並不覺得遙遠。橫塘的白鷺在棲息后斜著飛起，就像幾隻銀瓶掛在樹梢。 升堂說法。眾生本來就沒有迷惑，深夜裡雞啼叫，預示著五更天快要到來。諸佛本來就沒有覺悟，秋高氣爽，大雁飛過長空。拍一下膝蓋說，西窗昨夜月光明亮，涼爽的風已經吹到梧桐樹上。 元宵節升堂說法。昨夜摩騰法師（人名），到處點燃蓮花燈，幫助佛的光明，使得善男信女們真正...
【English Translation】 English version Entering the hall. Dharma does not arise in isolation; it depends on circumstances to manifest. If circumstances do not arise, where does Dharma stand? The thousand-foot waterfall cascading from Dragon Pool (place name) is not a circumstance. The ten-thousand-foot high and cold peak of Goose Mountain (mountain name) is not Dharma. Clear-eyed monks, what should you do here? Even if you are exceptionally clever and can clearly distinguish, this old monk's staff will not easily let you off. Why? Because the sword that kills can also save. Entering the hall. Everything is unobstructed; green mountains are reflected beyond the setting sun. All Dharmas are without difference; in front of the threshold, ancient trees are noisy with a flock of crows. Haven't you seen Venerable Fu of Taiyuan (person name), traveling to Yangzhou (place name) at the ends of the earth, hearing the sound of the bugle at the fifth watch, blowing apart the falling plum blossoms? Until now, he has not returned home. Entering the hall on the Winter Solstice. When the Yellow Bell (ancient musical pitch) begins to sound, start counting the nines, heralding the coming of spring. In the deep valleys, the orioles will sing, and on the carved beams, the swallows will begin to murmur. The farmers in the fields sacrifice to Gou Mang (god of spring), and in the village shrines, the community drums are beaten. The farmers are close to the Cowherd star, and the village girls teach silkworm rearing. Time flies, and the people of the world grow old. One hundred and five days after the Winter Solstice is the Cold Food Festival. Entering the hall on the anniversary of Hongzhi's death. Outside the bright curtain, in front of the Treasure Mirror Hall, there was originally no inclusion, so how could there be partiality or completeness? At this very moment, who ultimately occupies the correct position? The ancient ferry is deserted, the frosty moon is cold, the reed flowers are still in the wind, and the egrets sleep peacefully. Entering the hall. The long-necked bird does not perch in tall forests but flies horizontally beyond the sky. The ox with a ring through its nose has finished plowing the fields and goes straight to the mountaintop. The monks of the world cannot reach it. Why? It's like hitting an elephant in Jiazhou (place name), the strength is too different. Entering the hall. Touzi said, 'Meeting it, you do not see its head; following it, you cannot see its rear.' It is very much like Xu Liu (person name) carrying planks. But not so with Tiantong; looking up to it, it seems even higher; looking down, it is not far away. The resting egrets in Hengtang take off diagonally, like several silver bottles hanging from the treetops. Entering the hall. Sentient beings were never deluded; in the deep night, the rooster crows, heralding the approach of the fifth watch. The Buddhas were never enlightened; in the clear autumn, the wild geese fly across the sky. Slapping the knee once, he said, 'The moon was bright last night at the west window, and the cool breeze has already reached the paulownia trees.' Entering the hall on the Lantern Festival. Last night, Dharma Master Moteng (person name) lit lotus lanterns everywhere, assisting the Buddha's light, so that the faithful truly...
人。失卻光彩。太白龍王出來道。我從龍種上尊王佛時住此山。未聞有者個訊息。於是空中打個閃電。變作滿天黑風暴雨。還委悉么。我見燈明佛。本光瑞如此。
僧問。牛頭未見四祖時如何。師曰牛頭。曰見后如何。師曰。牛頭牛頭。
僧問。和尚見佛照時如何。師曰。石中有玉。曰見松源后如何。師曰。沙里無油。
來上座問。某甲有狀。告投和尚。師曰。對頭在那裡來。曰和尚便是。師曰。老僧與汝有甚麼冤仇。來無語。師捉住曰。冤家冤家。
問新到。汝名甚麼。僧曰智虎。師退身作怕勢。僧擬議。師便歸方丈。
僧問。觀方知彼去。去者不至方。意旨如何。師曰。前不構村。后不迭店。
舉楞嚴諸可還者自然非汝。不汝還者非汝而誰。頌曰。不汝還兮復是誰。殘紅流在釣魚磯。日斜風定無人掃。燕子銜將水際飛。
師尤𨗉于易。干淳諸儒大闡道學。師與之遊。直示心法。朱晦庵問毋不敬。師叉手示之。楊慈湖問不欺之力。師答以偈曰。此力分明在不欺。不欺能有幾人知。要明象兔全提句。看取升階正笏時。其曉人類如此。
師主五剎。通不過八九年。而投閑于良渚之西丘。歲月尤多。然群衲參叩。無異領眾時也。將入寂。謂侍者曰。誰與我造個無縫塔。
{ "translations": [ "現代漢語譯本：", "人失去了光彩。太白龍王出來說：『我從龍種上尊王佛（指過去佛）時就住在這座山裡，沒聽說過這個訊息。』於是空中打了個閃電，變成滿天黑風暴雨。還明白嗎？我見燈明佛（指過去佛）時，本來的光瑞就是這樣。", "", "僧人問：『牛頭（法融禪師，牛頭宗創始人）沒見到四祖（道信禪師，禪宗四祖）時怎麼樣？』 師父說：『牛頭。』 僧人說：『見到后怎麼樣？』 師父說：『牛頭牛頭。』", "", "僧人問：『和尚您見到佛照（佛照禪師）時怎麼樣？』 師父說：『石頭中有玉。』 僧人說：『見到松源（松源禪師）后怎麼樣？』 師父說：『沙子里沒有油。』", "", "來上座問：『我有一件事，要告訴和尚您。』 師父說：『對頭在哪裡？』 來上座說：『和尚您就是。』 師父說：『老僧我和你有什麼冤仇？』 來上座無話可說。 師父抓住他說：『冤家冤家。』", "", "問新來的僧人：『你叫什麼名字？』 僧人說：『智虎。』 師父退後做出害怕的樣子。 僧人猶豫不決。 師父就回方丈了。", "", "僧人問：『觀方知彼去，去者不至方，意旨如何？』 師父說：『前不靠村，后不著店。』", "", "舉《楞嚴經》中『諸可還者，自然非汝。不汝還者，非汝而誰？』 頌曰：『不汝還兮復是誰？殘紅流在釣魚磯。日斜風定無人掃，燕子銜將水際飛。』", "", "師父尤其精通《易經》。宋朝乾道、淳熙年間（1165-1189）諸位儒士大力闡揚道學。師父與他們交往，直接開示心法。朱熹（朱晦庵）問『毋不敬』的道理，師父合掌作揖來開示他。楊萬里（楊慈湖）問『不欺』的功夫，師父用偈語回答說：『此力分明在不欺，不欺能有幾人知？要明象兔全提句，看取升階正笏時。』 他啓發人的方式就是這樣。", "", "師父主持過五座寺廟，因為沒有通過***，所以在良渚的西丘閑居。雖然隱退的時間很長，但是眾僧前來參拜請教，和師父領眾時沒有什麼不同。將要圓寂時，對侍者說：『誰能為我造一個無縫塔？』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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者曰。請師塔樣。師良久曰。盡力畫不出。遂怡然脫去。阇維。弟子收舍利並遺骨。附葬于應庵塔左。壽八十四。臘六十八。
湖州府道場運庵普巖禪師
題趙州像贊曰。無端提起七斤衫。多少禪人著意參。盡向青州做窠窟。不知春色在江南。
舉洞山冬夜吃果子公案。頌曰。洞山玷辱家風。首座埋沒自己。雙雙繡出鴛鴦。寸舌扶持不起。
鎮江府金山掩室善開禪師
上堂。舉密庵破沙盆話。頌曰。法眼拈來早自謾。無端錯對破沙盆。而今遍界難遮掩。殃害叢林子又孫。
□□府華藏無礙覺通禪師
青苗會上堂。破一微塵出大經。鳶飛魚躍更分明。不將眼看將心看。已是重敲火里冰。揞黑豆昧平生。直須劫外話豐登。繰成白雪桑重綠。割盡黃云稻正青。
溫州府龍翔石巖希璉禪師
潮陽馬氏子。上堂。舉廣慧璉與楊大年夜話次。慧曰。秘監曾與甚人道話來。公曰。某曾問云巖諒監寺。兩個大蟲相咬時如何。諒曰。一合相。某曰。我祇管看。未審恁么道還得么。慧曰。者里則不然。公曰。請和尚別一轉語。慧以手作拽鼻勢曰。者畜生更𨁝跳在。公于言下。脫然無疑。遂述偈曰。八角磨盤空里走。金毛師子變作狗。擬欲將身北斗藏。應須合掌南辰后。師曰。內翰
【現代漢語翻譯】 現代漢語譯本： 有僧人問道：『請和尚描繪一下塔的樣子。』禪師沉默良久說：『用盡全力也畫不出來。』於是安詳地去世了。火化后，弟子們收集了他的舍利和遺骨，附葬在應庵塔的左邊。享年八十四歲，僧臘六十八年。
湖州府道場運庵普巖禪師
題趙州像贊：『無端提起七斤衫，多少禪人著意參。盡向青州做窠窟，不知春色在江南。』
舉洞山（人名）冬夜吃果子公案。頌曰：『洞山玷辱家風，首座埋沒自己。雙雙繡出鴛鴦，寸舌扶持不起。』
鎮江府金山掩室善開禪師
上堂。舉密庵（人名）破沙盆話。頌曰：『法眼（佛教宗派名）拈來早自謾，無端錯對破沙盆。而今遍界難遮掩，殃害叢林子又孫。』
□□府華藏無礙覺通禪師
青苗會上堂。破一微塵出大經，鳶飛魚躍更分明。不將眼看將心看，已是重敲火里冰。揞黑豆昧平生，直須劫外話豐登。繰成白雪桑重綠，割盡黃云稻正青。
溫州府龍翔石巖希璉禪師
潮陽馬氏子。上堂。舉廣慧璉（人名）與楊大年（人名）夜話次。慧曰：『秘監曾與甚人道話來？』公曰：『某曾問云巖諒（人名）監寺，兩個大蟲相咬時如何？』諒曰：『一合相。』某曰：『我祇管看，未審恁么道還得么？』慧曰：『者里則不然。』公曰：『請和尚別一轉語。』慧以手作拽鼻勢曰：『者畜生更𨁝跳在。』公于言下，脫然無疑。遂述偈曰：『八角磨盤空里走，金毛師子變作狗。擬欲將身北斗藏，應須合掌南辰后。』師曰：『內翰（官名）
【English Translation】 English version: A monk asked: 'Please, Master, describe the appearance of a Stupa.' The Master remained silent for a long time and then said: 'Even with all my effort, I cannot draw it.' Then he passed away peacefully. After cremation, the disciples collected his Śarīra (relics) and remains, and buried them to the left of the Ying'an Stupa. He lived to be eighty-four years old, with sixty-eight years as a monk.
Yun'an Puyan Zen Master of Daochang in Huzhou Prefecture
In praise of Zhao Zhou's (Zen master) image: 'For no reason, he brings up the seven-jin (unit of weight) shirt, causing many Zen practitioners to contemplate intently. They all make nests in Qingzhou (place name), unaware that the spring scenery is in Jiangnan (region south of the Yangtze River).'
He cited the case of Dongshan (Zen master) eating fruit on a winter night. A verse says: 'Dongshan disgraced the family tradition, the head monk buried himself. They embroidered mandarin ducks in pairs, but a tiny tongue cannot support them.'
Shankai Zen Master of Jinshan Hermitage in Zhenjiang Prefecture
Ascending the hall, he cited the story of Mi'an (Zen master) breaking the sand basin. A verse says: 'Fayan (one of the five major schools of Chan Buddhism) picks it up and deceives himself early on, mistakenly matching it with a broken sand basin. Now it is difficult to conceal it throughout the world, harming the Sangha (Buddhist community), children, and grandchildren.'
Wuwai Juetong Zen Master of Huazang in □□ Prefecture
Ascending the hall at the Green Seedling Assembly: 'Breaking a tiny mote of dust reveals a great scripture, kites flying and fish leaping become even clearer. Not looking with the eyes but looking with the mind, it is already like striking ice in the fire again. Covering up black beans obscures a lifetime, one must speak of a bountiful harvest beyond time. Reeling white snow makes the mulberry trees green again, cutting down the yellow clouds makes the rice green.'
Shiyan Xilian Zen Master of Longxiang in Wenzhou Prefecture
A son of the Ma family from Chaoyang. Ascending the hall, he cited the story of Guanghui Lian (person's name) talking with Yang Danian (person's name) at night. Hui said: 'Who has the Secretary (title) been talking to?' The man said: 'I once asked Supervisor Yunyan Liang (person's name), what happens when two big worms bite each other?' Liang said: 'They become one.' The man said: 'I just watched, I don't know if saying it like that is correct?' Hui said: 'It's not like that here.' The man said: 'Please, Master, give another explanation.' Hui made a gesture of pulling his nose and said: 'This animal is jumping around even more.' The man immediately had no doubts. Then he recited a verse: 'The octagonal millstone runs in the empty sky, the golden-haired lion transforms into a dog. Intending to hide oneself in the Big Dipper, one must put one's palms together behind the Southern Dipper.' The Master said: 'Academician (title)'
攀南辰倚北斗。廣慧轉天關翻地軸。寥寥千古許誰知。斷絃須是鸞膠續。
僧問。昔日佛照光。因宋孝宗宣問。釋迦佛入山六年。所成何事。光曰。將謂陛下忘卻。此意如何。師答以頌曰。大根大器大熏修。瞥轉機輪向上頭。萬億斯年惟一佛。雪山元不隔龍樓。
臺州府瑞巖少室光睦禪師
舉曹山霞因僧侍立次。山曰。道者可煞熱。曰是。乃問。祇如熱。向甚麼處迴避。山曰。向鑊湯爐炭里迴避。曰祇如鑊湯爐炭里。又作么生迴避。山曰。眾苦不能到。師頌曰。瞎卻頂門三隻眼。鑊湯爐炭里優遊。若言眾苦不能到。端的何曾有地頭。
題四祖像贊曰。破頭峰頂紫雲飛。三卻天書老翠微。滯貨雖然無用處。不應分付小孩兒。
湖州府道場北海悟心禪師
舉黃檗在鹽官殿上禮佛時。唐宣宗為沙彌。問。不著佛求。不著法求。不著僧求。長老禮拜。當何所求。檗曰。不著佛求。不著法求。不著僧求。常禮如是事。彌曰。用禮何為。檗便掌。彌曰。太粗生。檗曰。者里是甚麼所在。說粗說細。隨後又掌。頌曰。曾施三掌觸君王。佛法何曾有寸長。粗行沙門封斷際。至今無地著慚惶。
舉唐文宗蛤蜊因緣。頌曰。合水和泥底事忙。被渠點破大乖張。雖然契得君王意。爭奈全身入鑊湯
【現代漢語翻譯】 現代漢語譯本 攀附南方的辰星，倚靠北斗星。廣大的智慧轉動天關，翻轉地軸。寥寥千古，有誰能夠真正知曉？斷了的琴絃，必須用鸞膠才能接續。
有僧人提問：過去佛照光禪師，因為宋孝宗（1162-1189）詢問：『釋迦牟尼佛入山六年，成就了什麼事情？』光禪師回答說：『還以為陛下忘記了。』這其中的意思是什麼？』光睦禪師用頌回答說：『大根器、大器量、大熏修，稍微轉動一下機輪就向上。萬億年中只有一佛，雪山原本就不隔著龍樓。』
臺州府瑞巖少室光睦禪師
舉曹山（洞山良價的弟子）在霞中，因為僧人侍立在旁邊。曹山說：『道者，可真是熱啊。』僧人回答：『是。』於是問道：『既然熱，向什麼地方迴避呢？』曹山說：『向鑊湯爐炭里迴避。』僧人說：『既然在鑊湯爐炭里，又怎麼迴避呢？』曹山說：『眾苦不能到達。』光睦禪師用頌回答說：『瞎了頂門的三隻眼，在鑊湯爐炭里優遊自在。如果說眾苦不能到達，到底哪裡曾有立足之地？』
題四祖像贊說：『破頭峰頂紫雲飛，三次謝絕天書的老翠微。滯留的貨物雖然沒有用處，不應該交付給小孩子。』
湖州府道場北海悟心禪師
舉黃檗禪師在鹽官殿上禮佛時，唐宣宗（846-859）當時是沙彌，問道：『不執著于佛去求，不執著於法去求，不執著于僧去求，長老禮拜，應當求什麼呢？』黃檗禪師說：『不執著于佛去求，不執著於法去求，不執著于僧去求，經常禮拜這樣的事情。』沙彌說：『用禮拜做什麼呢？』黃檗禪師便打了他一掌。沙彌說：『太粗魯了。』黃檗禪師說：『這裡是什麼地方？說粗說細。』隨後又打了他一掌。悟心禪師用頌回答說：『曾經施了三掌觸犯了君王，佛法何曾有一寸的增長？粗魯的沙門被封為斷際禪師，至今無地自容，感到慚愧和惶恐。』
舉唐文宗（827-840）蛤蜊的因緣。悟心禪師用頌回答說：『合水和泥到底在忙些什麼？被他點破，大大地乖張。雖然契合了君王的心意，怎奈全身都要進入鑊湯。』
【English Translation】 English version Clinging to the Southern Constellation Chen, relying on the Big Dipper. Vast wisdom turns the heavenly gate, overturning the earth's axis. Who knows the loneliness of thousands of years? A broken string must be mended with luan glue.
A monk asked: 'In the past, Zen Master Fozhao Guang, because Emperor Xiaozong of Song (1162-1189) asked: 'What did Shakyamuni Buddha accomplish in six years in the mountains?' Guang replied: 'I thought Your Majesty had forgotten.' What does this mean?' Zen Master Guangmu answered with a verse: 'Great roots, great capacity, great cultivation, slightly turning the wheel upwards. Only one Buddha in trillions of years, the Snow Mountain is not separated from the Dragon Tower.'
Zen Master Guangmu of Ruiyan Shaoshi in Taizhou Prefecture
Cao Shan (disciple of Dongshan Liangjie) was in Xia, because a monk was standing beside him. Cao Shan said: 'Daoist, it's really hot.' The monk replied: 'Yes.' Then he asked: 'Since it's hot, where can one avoid it?' Cao Shan said: 'Avoid it in the cauldron of boiling water and charcoal fire.' The monk said: 'Since it's in the cauldron of boiling water and charcoal fire, how can one avoid it?' Cao Shan said: 'Suffering cannot reach it.' Guangmu Zen Master answered with a verse: 'Blinded the three eyes on the top of the head, leisurely in the cauldron of boiling water and charcoal fire. If you say suffering cannot reach it, where has there ever been a foothold?'
Inscribed on the portrait of the Fourth Patriarch: 'Purple clouds fly on the peak of Potou, the old Cuiwei rejected the heavenly book three times. Although the stagnant goods are useless, they should not be given to children.'
Zen Master Wuxin of Beihai Daocheng in Huzhou Prefecture
When Zen Master Huangbo was worshiping Buddha in the Yanguan Hall, Emperor Xuanzong of Tang (846-859), who was a novice monk at the time, asked: 'Not seeking the Buddha, not seeking the Dharma, not seeking the Sangha, what should the elder seek in worship?' Zen Master Huangbo said: 'Not seeking the Buddha, not seeking the Dharma, not seeking the Sangha, often worshiping such things.' The novice monk said: 'What is the use of worshiping?' Zen Master Huangbo slapped him. The novice monk said: 'Too rude.' Zen Master Huangbo said: 'What place is this? Talking about rudeness and refinement.' Then he slapped him again. Zen Master Wuxin answered with a verse: 'Once gave three slaps and offended the monarch, how has the Buddha-dharma grown an inch? The rude Shramana was named Zen Master Duanji, and to this day there is no place to feel ashamed and fearful.'
Referring to the story of Emperor Wenzong of Tang (827-840) and the clam. Zen Master Wuxin answered with a verse: 'What are you busy with, mixing water and mud? Being exposed by him, greatly absurd. Although it fits the emperor's mind, how can the whole body enter the cauldron of boiling water?'
。
寧波府雪竇無相范禪師
上堂。舉趙州道。才有是非紛然失心。還有答話分也無。僧舉似洛浦。浦扣齒。又舉似云居。居曰。何必。僧回舉似趙州。州曰。南方大有人喪身失命。僧曰。請和尚舉。趙州方舉前話。僧指旁僧曰。者個師僧。吃卻飯了。作恁么語話。師頌曰。坐底見立底。立底見坐底。咄哉老趙州。白日眼見鬼。
臺州府瑞巖云巢巖禪師
舉經題[丱-(丌-一)+八]字話。頌曰。以字不成八字非。當陽拈起大家知。釋迦老子舌無骨。黃葉將來嚇小兒。
舉靈云見桃花話。頌曰。三月桃花爛熳紅。靈云打失主人翁。隨邪逐惡玄沙老。半是真情半脫空。
寧波府雪竇大歇仲謙禪師
義烏應氏子。幼讀傅大士心王銘。矢志出家。初參息庵。庵器而抑之曰。汝儒者習氣不除。焉能學道。要到大休大歇田地。須是如木偶人去。師蒙激發。益自奮勵。一日忽有省。遂以大歇自名。后依松源岳。岳室中。舉秘魔擎叉話。師豁然大悟。出住后。舉應庵問密庵。如何是正法眼。密曰破沙盆話。頌曰。白玉琢成泥彈子。黃金鑄就鐵崑崙。千年滯貨無人買。未免如今累子孫。
送維那偈曰。興化當年打克賓。叢林千載話猶存。云黃有棒且高閣。只么煎茶送出門。
【現代漢語翻譯】 現代漢語譯本 寧波府雪竇無相范禪師
上堂。舉趙州（唐代禪師）道：『才有了是非之念，就紛亂失心。』還有能回答這話的人嗎？僧人將這話告訴洛浦（唐代禪師），洛浦敲了敲牙齒。又將這話告訴云居（唐代禪師），云居說：『何必呢？』僧人回來將這話告訴趙州，趙州說：『南方有很多人因此喪身失命。』僧人說：『請和尚您說一說。』趙州剛要說之前的話，僧人指著旁邊的僧人說：『這個師僧，吃完飯了，說這樣的話。』禪師作頌說：坐著的看見站著的，站著的看見坐著的。可嘆啊老趙州，大白天眼見鬼。
臺州府瑞巖云巢巖禪師
舉經題[丱-(丌-一)+八]字話。禪師作頌說：『以字不成，八字也不對。當陽（指光明正大）拈起，大家都知道。釋迦老子（釋迦牟尼佛）舌頭沒有骨頭，用黃葉來嚇唬小孩子。』
舉靈云（唐代禪師）見桃花話。禪師作頌說：『三月桃花開得爛漫紅艷，靈云因此丟掉了主人翁（本性）。隨邪逐惡的玄沙老（玄沙師備禪師），半是真情半是脫空。』
寧波府雪竇大歇仲謙禪師
義烏應氏之子。從小讀傅大士（南北朝時期居士）的《心王銘》，立志出家。最初參訪息庵（禪師），息庵很器重他但壓制他說：『你儒者的習氣不除，怎麼能學道？要達到大休大歇的田地，必須像木偶人一樣。』禪師受到激發，更加奮發努力。一日忽然有所領悟，於是用大歇自名。后依止松源岳（禪師）。松源岳在室內舉秘魔擎叉話，禪師豁然大悟。出任住持后，舉應庵（禪師）問密庵（禪師）：『如何是正法眼？』密庵說『破沙盆』的話。禪師作頌說：『白玉琢成泥彈子，黃金鑄就鐵崑崙。千年滯貨無人買，免不了如今連累子孫。』
送維那偈曰：『興化（唐代禪師）當年打克賓（禪師），叢林千載，話頭猶存。云黃（指云黃山）有棒且高閣，只是煎茶送出門。』
【English Translation】 English version Zen Master Wuxiang Fan of Xuedou in Ningbo Prefecture
Entering the hall, he cited Zhao Zhou (Tang Dynasty Zen Master) saying: 'Only with right and wrong does confusion arise and the mind is lost.' Is there anyone who can answer this? A monk told Luo Pu (Tang Dynasty Zen Master) about this, and Luo Pu tapped his teeth. He also told Yun Ju (Tang Dynasty Zen Master) about this, and Yun Ju said: 'Why bother?' The monk returned and told Zhao Zhou about this, and Zhao Zhou said: 'Many people in the South have lost their lives because of this.' The monk said: 'Please, Master, speak about it.' Zhao Zhou was about to speak about the previous statement when the monk pointed to a monk beside him and said: 'This monk, after eating his meal, speaks such words.' The Zen Master composed a verse saying: 'The sitting see the standing, the standing see the sitting. Alas, old Zhao Zhou, in broad daylight, he sees ghosts.'
Zen Master Yunchao Yan of Ruiyan in Taizhou Prefecture
He cited the topic of the sutra [丱-(丌-一)+八] character story. The Zen Master composed a verse saying: '』Yi』 character is not complete, 『ba』 character is not right. When raised in the open, everyone knows. Old Shakya (Shakyamuni Buddha)'s tongue has no bones, using yellow leaves to scare children.'
He cited Lingyun (Tang Dynasty Zen Master)'s story of seeing peach blossoms. The Zen Master composed a verse saying: 'In the third month, the peach blossoms bloom brilliantly red, Lingyun lost his master (original nature) because of this. Xuan Sha the old (Zen Master Xuansha Shibei) who follows evil, is half true and half empty.'
Zen Master Daxie Zhongqian of Xuedou in Ningbo Prefecture
He was a son of the Ying family in Yiwu. From a young age, he read the 'Xin Wang Ming' by Fu Dashi (Layman of the Southern and Northern Dynasties) and vowed to leave home. Initially, he visited Xi'an (Zen Master), who valued him but suppressed him, saying: 'If you do not eliminate the habits of a Confucian scholar, how can you learn the Way? To reach the state of great rest and great cessation, you must be like a wooden puppet.' The Zen Master was inspired and became more diligent. One day, he suddenly had an insight, so he named himself Daxie. Later, he relied on Songyuan Yue (Zen Master). Songyuan Yue raised the story of Bimo holding a fork in the room, and the Zen Master suddenly realized. After taking office as abbot, he cited Ying'an (Zen Master) asking Mi'an (Zen Master): 'What is the eye of the true Dharma?' Mi'an said the words 'broken sand basin'. The Zen Master composed a verse saying: 'White jade carved into mud pellets, gold cast into iron Kunlun. Goods that have been in stock for a thousand years and no one buys, inevitably implicate future generations today.'
A verse for sending off the director: 'Xinghua (Tang Dynasty Zen Master) hit Kebin (Zen Master) in those years, and the topic of conversation still exists in the monastic community for thousands of years. Yunhuang (referring to Yunhuang Mountain) has a stick and should be put on a high shelf, just brew tea and send it out the door.'
杭州府凈慈谷源道禪師
舉丹霞然初參石頭。刬佛殿前草公案。頌曰。石頭刬草驗英豪。懵懂丹霞眼不高。若解轉身行活路。至今應不累兒曹。
蘇州府虎丘蒺藜曇禪師
初住四明延慶。遷蘇之穹窿震澤普濟鎮江甘露真州長蘆。后住虎丘。上堂。舉僧問香林。如何是衲衣下事。林曰。臘月火燒山。師曰。兔子何曾離得窠。若有人問延慶。如何是衲衣下事。只對他道。就船買得魚偏美。踏雪沽來酒倍香。
上堂。唸唸釋迦出世。時時彌勒下生。頓超天地未分之前。不歷階梯。掀翻寶所。便恁么去。可以開無量法門。可以演百千妙義。驀拈拄杖卓一下曰。無量法門百千妙義。盡曏者里百雜碎了也。還知虎丘落處么。靠拄杖曰。祖禰不了。殃及兒孫。
舉靈云見桃花話。頌曰。三月桃華是處開。靈云雙眼盡塵埃。謝郎重整釣鰲手。未免將身一處埋。
諾庵肇禪師
舉松源示眾曰。明眼衲僧。因甚打失鼻孔。有賊無贓[○@●]話。頌曰。殺人一萬損三千。獨弄單提機不全。萬頃滄波明月夜。一聲短笛釣魚船。
贊二祖像曰。覓心無處自欺謾。甘受齊腰深雪寒。三拜起來依位立。誰知遍界是波瀾。
華亭懷古。活計都盧一釣舟。錦鱗入手便抽頭。我來不睹師親訓。
【現代漢語翻譯】 現代漢語譯本 杭州府凈慈谷源道禪師
提舉丹霞然禪師最初參拜石頭希遷禪師，以『鏟佛殿前草』這一公案（佛教禪宗用以啓發弟子開悟的命題或故事）為例。頌詞說：石頭禪師剷草，顯現出英雄氣概，懵懂的丹霞禪師眼力不高明。如果懂得轉身，走上靈活的道路，至今也不至於連累後輩。
蘇州府虎丘蒺藜曇禪師
最初住在四明延慶寺，后遷至蘇州的穹窿山、震澤、普濟寺，鎮江甘露寺，真州長蘆寺，最後住在虎丘寺。上堂說法時，舉香林澄遠禪師的例子：有僧人問香林禪師，『什麼是衲衣（僧人的法衣）下的事？』香林禪師回答說：『臘月（農曆十二月）火燒山。』蒺藜曇禪師說：『兔子哪裡離開過自己的窩？』如果有人問延慶寺的住持，『什麼是衲衣下的事？』就直接對他說：『在船上買的魚格外鮮美，踏雪買來的酒更加香醇。』
上堂說法時說：唸唸都是釋迦牟尼佛出世，時時都是彌勒佛下生。一下子超越天地未開闢之前，不經歷任何階梯，掀翻寶所（珍寶聚集的地方，比喻佛的境界）。就這樣去做，可以開啟無量的法門，可以演說百千種微妙的意義。隨即拿起拄杖敲擊一下說：無量的法門，百千種微妙的意義，全部在這裡被打得粉碎了。還知道虎丘寺的落腳點在哪裡嗎？靠著拄杖說：祖師們沒有了悟，禍及子孫。
引用靈云志勤禪師見桃花開悟的故事。頌詞說：三月桃花到處開放，靈云禪師的雙眼卻沾滿了塵埃。謝安如果重新施展他釣鰲（傳說中的海中大鱉）的本領，也免不了將自身埋葬在同一個地方。
諾庵肇禪師
引用松源崇岳禪師開示大眾說：明眼的僧人，為什麼會丟失鼻孔？這是有賊無贓（有犯罪事實但無贓物）的話。頌詞說：殺人一萬，自損三千，單獨施展手段，機鋒不全面。萬頃滄波，明月之夜，一聲短笛，釣魚的船隻。
讚頌二祖慧可禪師的畫像說：覓心了不可得，只是自欺欺人罷了，甘願承受齊腰深的雪地寒冷。三拜之後，依舊依位站立，誰知道整個世界都是波濤洶涌。
華亭懷古。全部的生計都在一條釣魚船上。錦鯉一到手就立刻抽身離開。我來這裡沒有親眼見到老師的教誨。
【English Translation】 English version Chan Master Guyuan of Jingci Temple, Hangzhou Prefecture
He cited the case of Danxia Ran's initial visit to Stone. The public case of 'clearing grass in front of the Buddha hall.' The verse says: Stone clearing grass proves the hero, the ignorant Danxia's eyes are not high. If you understand how to turn around and take a lively path, you should not burden your descendants to this day.
Chan Master Jili Tan of Huqiu, Suzhou Prefecture
He initially resided at Yanging Temple in Siming. Later, he moved to Qionglong Mountain, Zhenze, Puji Temple in Suzhou, Ganlu Temple in Zhenjiang, Changlu Temple in Zhenzhou, and finally resided at Huqiu. During the Dharma talk, he cited the example of Zen Master Xianglin. A monk asked Xianglin, 'What is the matter under the kasaya (monk's robe)?' Xianglin replied, 'Burning mountains in the twelfth month (lunar December).' The Master said, 'Where has the rabbit ever left its burrow?' If someone asks the abbot of Yanqing Temple, 'What is the matter under the kasaya?' Just tell him, 'Fish bought on the boat is especially delicious, and wine bought in the snow is doubly fragrant.'
During the Dharma talk, he said: Every thought is Shakyamuni Buddha appearing in the world, every moment is Maitreya Buddha descending. Suddenly surpassing the time before heaven and earth were divided, without going through any steps, overturning the treasure place (a place where treasures gather, a metaphor for the realm of the Buddha). Just do it this way, you can open limitless Dharma doors, you can expound hundreds of thousands of subtle meanings. Suddenly picking up the staff and striking it once, he said: Limitless Dharma doors, hundreds of thousands of subtle meanings, are all smashed to pieces here. Do you still know where Huqiu Temple is located? Leaning on the staff, he said: The ancestors did not understand, and the misfortune extends to their descendants.
He quoted the story of Lingyun Zhiqin's enlightenment upon seeing peach blossoms. The verse says: Peach blossoms bloom everywhere in March, but Lingyun's eyes are full of dust. If Xie An were to re-exert his skill in fishing for the ao (legendary sea turtle), he would inevitably bury himself in the same place.
Chan Master Nuo'an Zhao
He quoted Zen Master Songyuan Chongyue's instruction to the assembly: A clear-eyed monk, why did he lose his nostrils? This is a case of having a thief but no stolen goods. The verse says: Killing ten thousand harms three thousand, using a single method alone is not complete. On the vast blue waves, on a moonlit night, a short flute sounds from a fishing boat.
Praising the portrait of the Second Ancestor Huike, he said: Seeking the mind is nowhere to be found, it is just deceiving oneself, willingly enduring the cold of the waist-deep snow. After bowing three times, he still stands in his position, who knows that the whole world is full of waves.
Reflecting on the past in Huating. All livelihood is in a fishing boat. As soon as the carp is in hand, immediately withdraw. I came here without seeing the teacher's teachings in person.
柳岸依依蘸碧流。
秘監陸游居士
字務觀。號放翁。山陰人。嘗謁松源於靈隱。問心傳之學可得聞乎。源曰。既是心傳。豈從聞得。士點首默契。呈偈曰。幾度驅車入帝京。逢人一例眼雙青。今朝始見宗門別。說有言無要眼聽。
臥龍先禪師法嗣
杭州府徑山無準師範禪師
蜀梓潼雍氏子。九歲依陰平山道欽出家。紹熙甲寅。登具戒。明年游成都。坐夏正法。請益瞎堂高弟堯首座坐禪法。堯曰。禪是何物。坐底是誰。師於是晝夜體究。一日如廁有省。明年謁佛照于育王。照問何處人。師曰劍州。照曰。帶得劍來么。師隨聲便喝。照笑曰。者烏頭子也亂做。久之。復至靈隱。時破庵居第一座。同遊石筍庵。庵之道者。請益猢猻子捉不住話。庵曰。用捉他作么。如風吹水自然成紋。師侍旁有省。未幾。破庵掃塔天童。師偕往。復拉石溪月。同遊臺雁。至瑞巖云巢。留師分座。夜夢偉衣冠者。持把茅見授。翌日明州清涼專使至。師受請入院。見所謂伽藍神。姓茅。衣冠與所夢無異。升堂開法。一香供破庵焉。三年遷焦山。次遷雪竇。又三年。被敕移育王。又三年。領嵩山少林。次補徑山。明年寺毀。師不動容經意。是冬十月。旨下召入內廷。上御修政殿引見。師奏對詳明。上賜金襕僧伽黎
【現代漢語翻譯】 現代漢語譯本： 柳岸依依，倒映著碧綠的流水。
秘閣修撰陸游居士（陸游，字務觀，號放翁）是山陰人。他曾經在靈隱寺拜訪松源禪師，問道：『心傳的學問可以聽聞嗎？』松源禪師說：『既然是心傳，怎麼能從聽聞中得到呢？』陸游點頭，默默領會，呈上一首偈語說：『幾次驅車進入帝京（南宋都城臨安，今杭州），遇到的人都一樣眼高於頂。今天才見到禪宗的不同之處，說有說無都要用眼來聽。』
臥龍先禪師的法嗣
杭州府徑山無準師範禪師
是蜀地梓潼縣雍氏之子。九歲時依從陰平山道欽出家。紹熙元年（1190年）受具足戒。第二年遊歷成都，在正法寺坐夏安居。向瞎堂禪師的高足堯首座請教坐禪的方法。堯首座說：『禪是什麼東西？坐著的是誰？』無準師範於是晝夜體悟參究。一天上廁所時有所領悟。第二年到育王寺拜見佛照禪師。佛照禪師問：『你是哪裡人？』無準師範說：『劍州人。』佛照禪師說：『把劍帶來了嗎？』無準師範隨口便喝了一聲。佛照禪師笑著說：『這個烏頭子（指無準師範）也胡亂來。』過了很久，又到靈隱寺。當時破庵禪師擔任第一座。無準師範與他一同遊覽石筍庵。石筍庵的道者請教『猢猻子捉不住』的話頭。破庵禪師說：『用捉它做什麼？像風吹水，自然形成波紋。』無準師範在旁邊侍立，有所領悟。不久，破庵禪師到天童寺掃塔，無準師範一同前往。又與石溪月禪師一同遊覽臺雁。到達瑞巖云巢，留在那裡分座說法。夜裡夢見一位穿著華麗官服的人，拿著一把茅草送給他。第二天，明州清涼寺的專使來到，無準師範接受邀請擔任住持。見到所謂的伽藍神，姓茅，衣冠與夢中所見沒有差別。升座說法，燒一炷香供養破庵禪師。三年後遷往焦山，接著遷往雪竇山。又過了三年，奉皇帝的命令移住育王寺。又過了三年，主管嵩山少林寺。之後補任徑山寺住持。第二年寺廟被毀，無準師範面不改色，不放在心上。這年十月，皇帝下旨召他進入內廷。皇帝在修政殿召見，無準師範奏對詳細明白。皇帝賜給他金襕僧伽黎（袈裟）。
【English Translation】 English version: Willow banks gently touch the emerald stream.
Layman Lu You (Lu You, styled Wu Guan, sobriquet Fangweng), a drafter in the Secretarial Pavilion, was a native of Shanyin. He once visited Zen Master Songyuan at Lingyin Temple and asked, 'Can the learning of mind-to-mind transmission be heard?' Zen Master Songyuan said, 'Since it is mind-to-mind transmission, how can it be obtained through hearing?' Lu You nodded, silently understanding, and presented a verse saying, 'Several times I drove my carriage into the imperial capital (Lin'an, the capital of the Southern Song Dynasty, now Hangzhou), everyone I met had the same haughty look. Only today do I see the difference in the Zen school, saying that whether there is or is not, one must listen with the eyes.'
Successor of Zen Master Wolong Xian
Zen Master Wuzhun Shifan of Jingshan Temple in Hangzhou Prefecture
Was a son of the Yong family of Zitong County in Shu. At the age of nine, he left home to become a monk under Daoqin of Yinping Mountain. In the first year of Shaoxi (1190), he received the full precepts. The following year, he traveled to Chengdu and spent the summer retreat at Zhengfa Temple. He asked Head Seat Yao, a senior disciple of Zen Master Xiatang, about the method of seated meditation. Head Seat Yao said, 'What is Zen? Who is sitting?' Wuzhun Shifan then investigated and contemplated day and night. One day, he had an awakening while using the toilet. The following year, he visited Zen Master Fozhao at Yuwang Temple. Zen Master Fozhao asked, 'Where are you from?' Wuzhun Shifan said, 'Jianzhou.' Zen Master Fozhao said, 'Did you bring your sword?' Wuzhun Shifan immediately shouted. Zen Master Fozhao laughed and said, 'This black-headed fellow (referring to Wuzhun Shifan) is also acting recklessly.' After a long time, he went to Lingyin Temple again. At that time, Zen Master Po'an was the first seat. Wuzhun Shifan and he visited Shisun Hermitage together. The Daoist of Shisun Hermitage asked about the topic of 'the monkey cannot be caught.' Zen Master Po'an said, 'What is the use of catching it? Like the wind blowing water, it naturally forms ripples.' Wuzhun Shifan was standing beside him and had an awakening. Soon after, Zen Master Po'an went to Tiantong Temple to sweep the pagoda, and Wuzhun Shifan went with him. He also traveled with Zen Master Shixiyue to Taiyan. Arriving at Ruiyan Yunchao, he stayed there to share the seat and preach the Dharma. At night, he dreamed of a person wearing magnificent official attire, holding a handful of thatch and giving it to him. The next day, the special envoy of Qingliang Temple in Mingzhou arrived, and Wuzhun Shifan accepted the invitation to become the abbot. He saw the so-called Sangharama deity, whose surname was Mao, and whose attire was no different from what he had seen in the dream. He ascended the seat to preach the Dharma and burned incense to offer to Zen Master Po'an. Three years later, he moved to Jiaoshan, and then to Xuedou Mountain. After another three years, he was ordered by the emperor to move to Yuwang Temple. After another three years, he took charge of Songshan Shaolin Temple. Later, he was appointed abbot of Jingshan Temple. The following year, the temple was destroyed, but Wuzhun Shifan remained calm and unconcerned. In October of that year, the emperor issued an edict summoning him to the inner court. The emperor summoned him in the Xiuzheng Hall, and Wuzhun Shifan's replies were detailed and clear. The emperor bestowed upon him a golden kasaya (monk's robe).
。復宣詣慈明殿。升座說法。上垂簾而聽。賜佛鑒禪師號。三年寺成。閱六年復毀。而多助云至。不數年。復還舊觀。
僧問。趙州道。三十年前在南方行腳。火爐頭有個無賓主話。直至如今無人舉著。此意如何。師曰。舌頭拖地。曰畢竟如何是無賓主話。師曰。言滿天下。曰祇如玄沙聞得乃曰。者老漢腳跟未點地在。又作么生。師曰。一坑埋卻。曰可謂焦磚打著連底凍。赤眼撞著火柴頭。師以拄杖劃一劃。
上堂。五峰門下。百種全無。禪床迫窄。堂供蕭疏。腳下踏著底。破磚頭碎瓦片。面前撞見底。王獦獠李麻胡。恁么薄福住山。真個孤負老胡。良久曰。雖然如是。更點分明。
上堂。一夏已滿。無事不辦。遂府缽盂。邛州磁碗。
上堂。靈山指月。曹溪話月。遞代相傳。證龜成鱉。范上座。尋常一張口。掛在壁上。今日無端入者行戶。未免拈出多年曆日。說似諸人。且要郭大李二鄧四張三。知得江南兩浙。春寒秋熱。
示眾。若論個事。直是省要。奈何諸人自作艱難。自作障礙。所以尋常東廊西廊。見諸人和南問訊。山僧便乃低頭相接。其實無他。只要諸人識得長老是西川隆慶府人氏。若也識得。便與諸人打些鄉談。說些鄉話。如今且未問你識得長老。且各自知得自家鄉井也得
【現代漢語翻譯】 現代漢語譯本：復宣前往慈明殿，升座說法。皇上在簾后聽講，賜予佛鑒禪師稱號。三年後寺廟建成，六年之後再次被毀。但有多助前來，沒過幾年，寺廟又恢復了原貌。
有僧人問道：『趙州禪師說，三十年前在南方行腳，火爐邊有個無賓主的話頭，直到現在沒人提起，這是什麼意思？』 師父說：『舌頭拖到地上。』 僧人說：『到底什麼是無賓主的話？』 師父說：『話語傳遍天下。』 僧人說：『如果玄沙禪師聽到了，會說：這個老漢腳跟還沒站穩呢。』又該怎麼說？』 師父說：『一坑埋掉。』 僧人說：『可謂焦磚打著連底凍，赤眼撞著火柴頭。』 師父用拄杖劃了一下。
師父上堂說法：五峰門下，百種全無。禪床狹窄，堂供蕭疏。腳下踩著的是破磚頭碎瓦片，面前撞見的是王獦獠（指粗野之人）李麻胡（指粗魯之人）。這樣薄福住山，真個辜負老胡（指達摩祖師）。』 良久，師父說：『雖然如此，更要點得分明。』
師父上堂說法：一夏已滿，無事不辦。遂府缽盂，邛州磁碗。
師父上堂說法：靈山指月（佛教用語，指佛陀在靈鷲山說法，以手指月亮來比喻佛法），曹溪話月（佛教用語，指六祖慧能在曹溪說法，談論月亮的真諦）。遞代相傳，證龜成鱉（比喻以訛傳訛，失真變樣）。范上座，尋常一張口，掛在壁上（比喻不輕易開口），今日無端進入這行，免不了拿出多年的歷日，說給諸位聽。且要郭大李二鄧四張三，知道江南兩浙，春寒秋熱。
師父開示大眾：若論這件事，真是省要。奈何諸位自作艱難，自作障礙。所以尋常在東廊西廊，見到諸位和南問訊（佛教禮儀，合掌問候），山僧便低頭相接。其實沒有別的意思，只要諸位識得長老是西川隆慶府人氏。若也識得，便與諸位打些鄉談，說些鄉話。如今且不問你識得長老，且各自知道自家鄉井也好。
【English Translation】 English version: Fuxuan went to Ciming Hall and ascended the seat to preach the Dharma. The Emperor listened behind the curtain and bestowed the title of Chan Master on Fojian. The temple was completed in three years, and destroyed again six years later. However, with the help of many, the temple was restored to its original appearance in a few years.
A monk asked: 'Zen Master Zhaozhou said, thirty years ago, I traveled in the south, and there was a topic of no host and no guest by the stove, but no one has mentioned it until now. What does this mean?' The master said: 'The tongue drags on the ground.' The monk said: 'What exactly is the topic of no host and no guest?' The master said: 'Words spread all over the world.' The monk said: 'If Zen Master Xuansha heard it, he would say: This old man's feet are not yet on the ground. What should be said then?' The master said: 'Bury it in a pit.' The monk said: 'It can be said that the burnt brick hits the bottom of the ice, and the red eye hits the match head.' The master drew a line with his staff.
The master ascended the hall to preach: Under the Wufeng gate, everything is completely absent. The Zen bed is narrow, and the hall offerings are sparse. What is stepped on underfoot are broken bricks and broken tiles, and what is encountered in front are Wang Gelao (referring to rude people) and Li Mahu (referring to rude people). Living in the mountains with such little fortune truly disappoints Old Hu (referring to Bodhidharma).』 After a long while, the master said: 'Even so, it is necessary to point out clearly.'
The master ascended the hall to preach: One summer is over, and everything is accomplished. Suifu alms bowl, Qiongzhou porcelain bowl.
The master ascended the hall to preach: Ling Mountain points to the moon (Buddhist term, referring to the Buddha preaching on Vulture Peak, using pointing to the moon as a metaphor for the Dharma), Caoxi talks about the moon (Buddhist term, referring to the Sixth Patriarch Huineng preaching in Caoxi, discussing the true meaning of the moon). Passed down through generations, proving a turtle to become a turtle (metaphor for misrepresentation, distortion). Abbot Fan, usually one opens his mouth and hangs it on the wall (metaphor for not speaking easily), today he enters this profession for no reason, and inevitably takes out many years of calendar days to tell everyone. And want Guo Da, Li Er, Deng Si, and Zhang San to know that in Jiangnan and Liangzhe, spring is cold and autumn is hot.
The master instructed the assembly: When it comes to this matter, it is really simple and important. But why do you all make it difficult for yourselves and create obstacles for yourselves? Therefore, usually in the east corridor and west corridor, when I see you all greeting with palms together (Buddhist etiquette, greeting with palms together), the mountain monk bows in response. In fact, there is no other meaning, just wanting you all to recognize that the elder is from Longqing Prefecture in Xichuan. If you recognize it, I will chat with you in the local dialect and speak some local words. Now I will not ask you if you recognize the elder, but it is good for each of you to know your own hometown.
。還知么。明州六縣。奉化八鄉。
淳祐戊申秋。築室明月池上。榜曰退耕。乞老於朝。己酉三月旦。升堂示眾曰。山僧既老且病。無力得與諸人東語西話。今日勉強出來。將從前所說不到底。盡情向諸人面前。抖擻去也。遂起身抖衣曰。是多少。十八日集兩序。區畫後事。親書遺表。及遺書十數封。言笑如平時。其徒請遺偈。乃執筆疾書曰。來時空索索。去也赤條條。更要問端的。天臺有石橋。移頃而逝。停龕二七日。奉全身。葬于萬年正續之側。去寺四十里。塔曰圓照。
杭州府靈隱石田法薰禪師
眉山彭氏子。生而慧敏。年十六。從丹棱石龍山法寶院出家。二十二。剃髮受具戒。遊方至石霜。禮雷遷塔。述偈曰。一念慈容元不隔。何須特地肆乖張。平高就下婆心切。惱得雷公一夜忙。師名由是大著。聞穹窿破庵道望。遂往依焉。庵室中。舉世尊拈華迦葉微笑話。師曰。焦磚打著連底凍。赤眼撞著火柴頭。庵異之。師於是決志依棲。與無準日相激礪。久乃辭去事遍參。靈隱岳凈慈充華藏演。咸稱賞之。后出世蘇之高峰。次遷寒山。會蔣山虛席。廟堂以師補之。寶慶初。遷凈慈。端平乙未。復遷靈隱。
上堂。一徑直。二週遮。衲僧會得萬別千差。庭前閑縱目。春盡尚餘華。老胡不合過流
沙。拍膝一下。便下座。
上堂。大道體寬。無易無難。相頭買帽。此土西天。
上堂。識得心。山嶽沉。握金成土。握土成金。腳前腳后。現成行貨。少室峰前。交點不過。
上堂。石中有玉。沙里無油。德山臨濟。未出常流。卻憶寒山子。時臨古渡頭。
上堂。見聞覺知。行住坐臥。眨上眉毛。早已蹉過。赤腳唱山歌。路上無人和。
上堂。把定重關。諸人性命在山僧手裡。放開一線。山僧性命在諸人手裡。而今也不把定。也不放開。山僧即是諸人。諸人即是山僧。三十年後。莫道蔣山和泥合水。
示眾。劍刃翻身猶是鈍。屋頭問路太無端。楚雞不是丹山鳳。何必臨風刷羽翰。
淳祐甲辰三月望示眾。但得本莫愁末。喚甚麼作本。喚甚麼作末。松柏千年青。不入時人意。牡丹一日紅。滿城公子醉。山僧恁么道。若有不肯底。是我同參。
弟子師俊。繪師像求贊。有曰。末後一句。分付廚山。眾訝之。先是。師嘗建接待院于西溪曰寶壽。明日忽示疾。又明日退歸寶壽。趨辦終焉計。訣眾而逝。窆全身於院后。壽七十五。臘五十三。
南康府云居即庵慈覺禪師
西蜀人。舉雪峰因閩王問。擬欲蓋一所佛殿去時如何。峰曰大王何不蓋取一所空王殿。王曰
【現代漢語翻譯】 現代漢語譯本 『沙』。拍了一下膝蓋，便走下座位。
上堂說法。大道本體寬廣，沒有容易也沒有困難。如同看頭的大小來買帽子一樣，（真理）就在此土，也在西天（指印度）。
上堂說法。如果認識了心，山嶽也會沉沒。掌握了金，就能變成土；掌握了土，也能變成金。腳前腳后，都是現成的貨物。即使在少室峰前，也無法交錯超越。
上堂說法。石頭中有玉，沙子里沒有油。德山（指德山宣鑒禪師）和臨濟（指臨濟義玄禪師），都沒有超出常人的範疇。卻讓人想起寒山子（唐代隱士），時常出現在古老的渡口。
上堂說法。見聞覺知，行住坐臥，哪怕是眨一下眉毛，也早已錯過了（真理）。赤腳唱著山歌，路上卻沒有人和。
上堂說法。把守住重要的關口，你們的性命就在山僧（指我自己）手裡；放開一線，山僧的性命就在你們手裡。如今既不把守，也不放開，山僧就是你們，你們就是山僧。三十年後，不要說蔣山（指蔣山太平興國寺）的和尚和泥合水，一無是處。
開示大眾。劍刃翻轉過來仍然是鈍的，在屋頂上問路實在太荒謬。楚地的雞不是丹山的鳳凰，何必在風中梳理羽毛。
淳祐甲辰年（1244年）三月十五日開示大眾。只要得到了根本，就不必擔憂末節。那麼，什麼叫做本？什麼叫做末？松柏千年常青，不合乎世俗的眼光；牡丹一日盛開，滿城的公子都為之沉醉。山僧這樣說，如果有人不認可，那就是我的同參道友。
弟子師俊，畫了禪師的畫像請求題贊。禪師題道：『末後一句，分付廚山。』眾人都感到驚訝。此前，師俊曾在西溪建造接待院，名為寶壽院。後來忽然生病，又回到寶壽院，安排後事，向眾人告別而逝世，全身安葬在院后。享年七十五歲，僧臘五十三年。
南康府云居即庵慈覺禪師
是西蜀人。引用雪峰禪師因為閩王問：『打算建造一座佛殿，應該如何？』雪峰禪師說：『大王為何不建造一座空王殿（指佛的法身）？』閩王說：
【English Translation】 English version 『Sha.』 He clapped his knee once and stepped down from the seat.
Ascending the hall. The body of the Great Way is vast, neither easy nor difficult. Like buying a hat by looking at the size of the head, (the truth) is here in this land, and also in the Western Heaven (referring to India).
Ascending the hall. If you recognize the mind, mountains and peaks will sink. Grasping gold, it can turn into earth; grasping earth, it can turn into gold. Before your feet and after your feet, there are ready-made goods. Even before Shaoshi Peak, you cannot cross beyond.
Ascending the hall. There is jade in stone, but no oil in sand. Deshan (referring to Zen Master Deshan Xuanjian) and Linji (referring to Zen Master Linji Yixuan) have not gone beyond the ordinary. It reminds one of Hanshanzi (a recluse of the Tang Dynasty), often appearing at the ancient ferry.
Ascending the hall. Seeing, hearing, perceiving, knowing, walking, standing, sitting, lying down, even a blink of an eye has already missed (the truth). Singing mountain songs barefoot, but there is no one on the road to harmonize.
Ascending the hall. Holding the important pass firmly, your lives are in the hands of this mountain monk (referring to myself); releasing a thread, this mountain monk's life is in your hands. Now, neither holding firmly nor releasing, this mountain monk is you, and you are this mountain monk. Thirty years from now, do not say that the monks of Jiangshan (referring to Jiangshan Taiping Xingguo Temple) are mixing mud and water, good for nothing.
Instructing the assembly. Turning the sword blade over is still blunt; asking for directions on the roof is too absurd. The chickens of Chu are not phoenixes of Danshan, why bother preening feathers in the wind?
On the fifteenth day of the third month of Chunyou Jia Chen year (1244), instructing the assembly. If you obtain the root, do not worry about the branches. Then, what is called the root? What is called the branch? Pine and cypress are green for a thousand years, not pleasing to the eyes of the world; peonies bloom red for a day, and the young masters of the city are all intoxicated. This mountain monk says so, if there is anyone who does not agree, they are my fellow practitioners.
Disciple Shi Jun painted a portrait of the Zen master and requested a eulogy. The Zen master wrote: 『The last sentence, entrust it to Chushan.』 Everyone was surprised. Previously, Shi Jun had built a reception courtyard in Xixi, named Baoshou Courtyard. Later, he suddenly fell ill, returned to Baoshou Courtyard, arranged his affairs, and bid farewell to everyone before passing away, and was buried whole behind the courtyard. He lived to the age of seventy-five, with fifty-three years as a monk.
Zen Master Ji'an Cijue of Yunju in Nankang Prefecture
Was a person from Western Shu. Quoting Zen Master Xuefeng because the King of Min asked: 『Planning to build a Buddhist temple, what should be done?』 Zen Master Xuefeng said: 『Why doesn't the Great King build a Kongwang Hall (referring to the Dharmakaya of the Buddha)?』 The King said:
請師樣子。峰展兩手。雲門曰一舉四十九話。頌曰。空王殿樣子。雪峰展兩手。添得老韶陽。一舉四十九。總是面南看北斗。
贊船子道影曰。三十餘年在藥山。鬼家活計豈能傳。當時不得夾山老。你且耐煩撐破船。
舉。僧問葉縣省。如何是密用心處。縣曰鬧市裡輥毬子。曰意旨如何。縣曰。普請大家看話。頌曰。輥毬鬧市大家看。一陣清風吹面寒。定亂不須雙刃劍。活人何必九還丹(師嘗游云居。夜宿瑤田莊。夢安樂神告曰。師於此山。只有一粥之緣。明日午後到山。晚參罷。會旦過有二僧相毆。新到例遭擯逐。師竊訝之。后數年。云居虛席。州符起師補處。師忻然承命。且徴前夢。方至瑤田莊。未入院而寂焉)。
寧波府大慈獨庵道儔禪師
贈製鞋者偈曰。透底工夫做已圓。須知密處自心傳。腳跟著地隨他轉。踏到驢年也未穿。
薦福生禪師法嗣
杭州府徑山癡絕道沖禪師
武信長江荀氏子。以進士業。應詔不利。遂于梓州妙音院受業。游成都講肆。習經論。紹熙壬子。出峽往謁松源岳于薦福。以歲儉不果。會曹源生。出世妙果。師造見。聆入門語有省。參堂。俾侍香。朝夕老拳痛棒不少貸。平生知見。至是絕無影響。曹源徙龜峰。師侍行。又三年。以偈辭游浙。
【現代漢語翻譯】 現代漢語譯本： 請師父做個樣子。雪峰禪師（雪峰，禪師名）展開兩手。雲門禪師（雲門，禪師名）說：『一舉動就包含了四十九句話。』頌詞說：空王殿的樣子，雪峰禪師展開兩手。增添了老韶陽禪師（韶陽，禪師名）的風采，一舉動就包含了四十九句話，總是面朝南看北斗星。 讚頌船子和尚（船子和尚，唐代禪師）的道影說：三十多年待在藥山（藥山，山名），鬼家的活計怎麼能傳下去？當時如果沒有夾山和尚（夾山，禪師名），你且耐心撐破船吧。 舉例。有僧人問葉縣禪師（葉縣，禪師名）：『如何是秘密用功之處？』葉縣禪師說：『鬧市裡滾動球。』僧人說：『意旨如何？』葉縣禪師說：『請大家看話頭。』頌詞說：滾動球在鬧市裡讓大家看，一陣清風吹來，面龐感到寒冷。平定亂象不需要雙刃劍，救活人何必用九還丹（師父曾經遊歷云居山（云居山，山名），夜晚住在瑤田莊（瑤田莊，地名），夢見安樂神告訴他說：『你在這座山，只有一粥的緣分。』第二天午後到達山中，晚參結束后，恰好遇到兩個僧人互相毆打，新來的人按照慣例要被驅逐。師父暗自驚訝。後來幾年，云居山住持的位置空缺，州府發文請師父去補缺。師父高興地接受了任命，並且驗證了之前的夢境，剛到瑤田莊，還沒進寺院就圓寂了）。 寧波府大慈獨庵道儔禪師（獨庵道儔，禪師名） 贈送給製鞋者的偈語說：透徹的功夫已經做圓滿，要知道秘密之處在於自心相傳。腳跟著地隨著它轉動，即使踏到驢年也穿不破。 薦福生禪師（薦福生，禪師名）的法嗣 杭州府徑山癡絕道沖禪師（癡絕道沖，禪師名） 武信長江荀氏的兒子，以進士的學業，應詔不順利，於是在梓州妙音院（梓州妙音院，寺院名）接受教育。遊歷成都的講堂，學習經論。紹熙壬子年（1212年），出峽前往拜訪松源岳禪師（松源岳，禪師名）于薦福寺（薦福寺，寺院名），因為年成不好沒有成功。恰逢曹源生禪師（曹源生，禪師名）出世于妙果寺（妙果寺，寺院名），師父前去拜見，聽到入門的開示有所領悟。在禪堂參禪，被安排侍奉香火，早晚都受到老拳痛棒，毫不留情。平生所學的知見，到這時完全沒有影響。曹源禪師遷往龜峰（龜峰，山名），師父侍奉跟隨，又過了三年，用偈語告辭遊歷浙江。
【English Translation】 English version: Please, Master, give us a demonstration. Zen Master Xuefeng (Xuefeng, name of a Zen master) spread out both hands. Zen Master Yunmen (Yunmen, name of a Zen master) said: 'One action contains forty-nine words.' The verse says: The appearance of the Empty King's Hall, Zen Master Xuefeng spreads out both hands. Adding to the splendor of Old Shaoyang (Shaoyang, name of a Zen master), one action contains forty-nine words, always facing south looking at the Big Dipper. Praising the portrait of Boatman Monk (Boatman Monk, a Tang Dynasty Zen master): For more than thirty years staying at Yaoshan (Yaoshan, name of a mountain), how could the affairs of the ghost family be passed on? If it weren't for Zen Master Jiashan (Jiashan, name of a Zen master) at that time, you should patiently break the boat. An example. A monk asked Zen Master Yexian (Yexian, name of a Zen master): 'What is the secret place for diligent practice?' Zen Master Yexian said: 'Rolling a ball in the bustling market.' The monk said: 'What is the meaning?' Zen Master Yexian said: 'Please everyone look at the topic of conversation.' The verse says: Rolling a ball in the bustling market for everyone to see, a gust of fresh wind blows, and the face feels cold. To quell the chaos, there is no need for a double-edged sword, why use the Nine-Turn Elixir to save people? (The Master once traveled to Yunju Mountain (Yunju Mountain, name of a mountain), and stayed overnight at Yaotian Village (Yaotian Village, name of a place), dreaming that the Anle God told him: 'You have only one porridge's worth of affinity with this mountain.' The next day in the afternoon, he arrived at the mountain, and after the evening meditation, he happened to encounter two monks fighting each other, and the newcomers were expelled as usual. The Master was secretly surprised. Several years later, the position of abbot of Yunju Mountain was vacant, and the state government issued a document asking the Master to fill the vacancy. The Master happily accepted the appointment and verified the previous dream, just arrived at Yaotian Village, and passed away before entering the monastery). Zen Master Daci Du'an Daochou of Ningbo Prefecture (Du'an Daochou, name of a Zen master) The verse presented to the shoemaker says: The thorough work has been completed, you must know that the secret lies in the transmission of your own mind. The heel follows the ground and turns with it, even if you step on it until the Year of the Donkey, it will not be worn through. The Dharma successor of Zen Master Jianfu Sheng (Jianfu Sheng, name of a Zen master) Zen Master Chijue Daochong of Jingshan, Hangzhou Prefecture (Chijue Daochong, name of a Zen master) The son of the Xun family of Wuxin Changjiang, with the studies of a Jinshi, was unsuccessful in responding to the imperial edict, so he received education at Miaoyin Monastery in Zizhou (Miaoyin Monastery in Zizhou, name of a monastery). He traveled to the lecture halls of Chengdu to study scriptures and treatises. In the Renzi year of Shaoxi (1212), he left the gorge to visit Zen Master Songyuan Yue (Songyuan Yue, name of a Zen master) at Jianfu Temple (Jianfu Temple, name of a temple), but was unsuccessful because of the poor harvest. It happened that Zen Master Caoyuan Sheng (Caoyuan Sheng, name of a Zen master) appeared in Miaoguo Temple (Miaoguo Temple, name of a temple), and the Master went to visit, and had some understanding after hearing the introductory teachings. He practiced Zen in the Zen hall and was arranged to serve incense, and was beaten with old fists morning and evening, without mercy. The knowledge and views he had learned in his life had no influence at this time. Zen Master Caoyuan moved to Guifeng (Guifeng, name of a mountain), and the Master served and followed, and after another three years, he bid farewell with a verse to travel to Zhejiang.
有尚餘窮相一雙手。要向諸方癢處爬之句。至浙。值松源主靈隱。門嚴戶峻。八閱月不得入室。或以失士告。源曰。我已八字打開。自是他當面錯過。師聞徹見曹源嘻笑怒罵。皆為人善巧方便。嘉定己卯。由徑山第一座。應嘉禾光孝請。香拈曹源。是時此庵元覺庵真逢庵原無相范石溪月等。皆在會中。道聞于朝。忠獻衛王。以堂帖除蔣山。居十有三載。嘉熙己亥。鼓山來聘。未行。雪峰牒至。領事半年。而天童詔下。眾集如海。兼攝育王住持事。
上堂。天童用底。來育王用不著。育王用底。歸天童用不著。雖然如是。用不著處用有餘。一箭雙鵰隨手落。
結夏上堂。圓覺伽藍。塵塵有路。坐斷去來。頓空今古。那裡十三。者邊十五。后先不差毫髮許。堪笑黃面瞿曇。至今不知落處。
上堂。有一人。一念頓證。墮在佛數。有一人。累劫闡提。不願成佛。且道。那個合受人天供養。良久曰。蝶穿芳徑雙眉濕。蜂掠殘華兩股肥。
上堂。盡乾坤大地。無絲毫許隔。是汝諸人。橫擔拄杖。繞四天下行腳道。我無處不到。無事不知。且道。西天那爛陀寺戒賢論師。今日說甚麼法。便下座。
上堂。僧問。心佛及眾生。是三無差別。如何是過去心。師曰。放待冷來看。曰如何是現在心。師曰。
【現代漢語翻譯】 現代漢語譯本：還有一副窮酸相的兩隻手，想要向各處發癢的地方抓撓。到浙江后，正趕上松源禪師（Songyuan Chanshi）主持靈隱寺（Lingyin Temple），寺門森嚴，規矩嚴厲，過了八個月也沒能進入他的房間。有人因此說他錯失了人才。松源禪師（Songyuan Chanshi）說：『我早已大開方便之門，只是他自己當面錯過了。』禪師（Shi）聽說后徹底領悟了曹源禪師（Caoyuan Chanshi）的嬉笑怒罵，都是爲了教化眾生的善巧方便。嘉定己卯年（1219年），從徑山寺（Jingshan Temple）的第一座，應嘉禾光孝寺（Jiahe Guangxiao Temple）的邀請，拈香曹源禪師（Caoyuan Chanshi）。當時此庵元覺（Ci'an Yuanjue）、庵真（Anzhen）、逢庵原（Feng'an Yuan）、無相范（Wuxiang Fan）、石溪月（Shixiyue）等都在法會中。他的名聲傳到了朝廷，忠獻衛王（Zhongxian Wei Wang）用堂帖任命他為蔣山寺（Jiangshan Temple）住持，住了十三年。嘉熙己亥年（1239年），鼓山寺（Gushan Temple）前來聘請，還未成行，雪峰寺（Xuefeng Temple）的公文就到了，主持了半年。之後天童寺（Tiantong Temple）的詔書下達，僧眾聚集如海，同時兼管育王寺（Yuwang Temple）的住持事務。
上堂說法，天童寺（Tiantong Temple）所用的，育王寺（Yuwang Temple）用不著；育王寺（Yuwang Temple）所用的，歸到天童寺（Tiantong Temple）也用不著。雖然如此，用不著的地方卻有剩餘的用處，一箭雙鵰，隨手就能射落。
結夏安居上堂說法，圓覺伽藍（Yuanjue Qielan，圓覺道場），處處都有路可走，坐斷了過去和未來，頓時空寂了現在和古代。那裡十三，這裡十五，先後不差絲毫。可笑那黃面瞿曇（Huangmian Qutan，釋迦摩尼佛），至今也不知道落腳之處。
上堂說法，有一個人，一念之間頓悟證果，位列佛的行列；有一個人，累劫都是闡提（Chanti，斷善根的人），不願成佛。那麼，哪一個才應該接受人天的供養呢？良久后說，蝴蝶穿過花徑，雙眉濕潤；蜜蜂掠過殘花，兩腿肥壯。
上堂說法，整個乾坤大地，沒有絲毫的隔閡。是你們這些人，橫擔著拄杖，繞著四天下行走參學。我無處不到，無事不知。那麼，西天那爛陀寺（Nalanda Temple）的戒賢論師（Jiexian Lunshi），今天在說什麼法呢？說完便下座。
上堂說法，有僧人問，心、佛及眾生，是三無差別，什麼是過去心？禪師（Shi）說，放涼了再看。又問，什麼是現在心？禪師（Shi）說，
【English Translation】 English version: There is still a pair of hands with a poor appearance, wanting to scratch the itchy places everywhere. Arriving in Zhejiang, he encountered Chan Master Songyuan (Songyuan Chanshi, a Chan Buddhist master) presiding over Lingyin Temple (Lingyin Temple, a Buddhist temple), where the gates were strict and the rules were severe. After eight months, he was unable to enter his room. Someone therefore said that he had missed a talent. Chan Master Songyuan (Songyuan Chanshi) said, 'I have already opened the door of convenience wide, but he himself missed it in person.' The Chan master (Shi) heard this and thoroughly understood that Chan Master Caoyuan's (Caoyuan Chanshi, a Chan Buddhist master) laughter, scolding, and anger were all skillful means for teaching sentient beings. In the year of Ji Mao in the Jiading era (1219 AD), from the first seat of Jingshan Temple (Jingshan Temple, a Buddhist temple), he responded to the invitation of Jiahe Guangxiao Temple (Jiahe Guangxiao Temple, a Buddhist temple) to offer incense to Chan Master Caoyuan (Caoyuan Chanshi). At that time, Ci'an Yuanjue, Anzhen, Feng'an Yuan, Wuxiang Fan, Shixiyue, and others were all present at the assembly. His reputation reached the court, and the loyal and dedicated Prince Wei (Zhongxian Wei Wang) appointed him as the abbot of Jiangshan Temple (Jiangshan Temple, a Buddhist temple) with a decree. He resided there for thirteen years. In the year of Ji Hai in the Jiaxi era (1239 AD), Gushan Temple (Gushan Temple, a Buddhist temple) came to invite him, but before he could go, the official document from Xuefeng Temple (Xuefeng Temple, a Buddhist temple) arrived, and he presided over it for half a year. After that, the imperial edict from Tiantong Temple (Tiantong Temple, a Buddhist temple) was issued, and the monks gathered like the sea. He also concurrently managed the affairs of the abbot of Yuwang Temple (Yuwang Temple, a Buddhist temple).
Ascending the hall to give a Dharma talk, what Tiantong Temple (Tiantong Temple) uses, Yuwang Temple (Yuwang Temple) does not need; what Yuwang Temple (Yuwang Temple) uses, returning to Tiantong Temple (Tiantong Temple) is also unnecessary. Although this is the case, there is surplus use in the places where it is not needed. Shooting two eagles with one arrow, they fall with a casual hand.
Ascending the hall to give a Dharma talk during the summer retreat, in the Yuanjue Sangharama (Yuanjue Qielan, a Buddhist monastery dedicated to enlightenment), there are paths everywhere. Cutting off the past and the future, instantly emptying the present and the ancient. Thirteen there, fifteen here, the sequence is not off by a hair's breadth. It is laughable that the yellow-faced Gautama (Huangmian Qutan, referring to Shakyamuni Buddha) still does not know where to settle down.
Ascending the hall to give a Dharma talk, there is a person who instantly attains enlightenment in one thought and is ranked among the Buddhas; there is a person who is an icchantika (Chanti, a person without the root of goodness) for countless kalpas and does not wish to become a Buddha. Then, which one should receive the offerings of humans and devas? After a long silence, he said, 'Butterflies pass through the fragrant path, their eyebrows are wet; bees plunder the remaining flowers, their legs are plump.'
Ascending the hall to give a Dharma talk, the entire universe and earth have no separation whatsoever. It is you people who are carrying your staffs horizontally, walking around the four continents to learn and practice. There is nowhere I have not been, and nothing I do not know. Then, what Dharma is the Preceptor Shilabhadra (Jiexian Lunshi) of Nalanda Monastery (Nalanda Temple) in Western India teaching today? After saying this, he descended from the seat.
Ascending the hall to give a Dharma talk, a monk asked, 'The mind, the Buddha, and sentient beings are three without difference. What is the past mind?' The Chan master (Shi) said, 'Let it cool down and then look.' He asked again, 'What is the present mind?' The Chan master (Shi) said,
你問我答。曰如何是未來心。師曰。后次上堂向你道。曰如何是過去佛。師曰。去年梅。曰如何是現在佛。師曰。今歲柳。曰如何是未來佛。師曰。顏色馨香依舊。曰如何是過去差別智。師以拂子擊禪床左邊。曰如何是現在差別智。師以拂子擊禪床右邊。曰如何是未來差別智。師以拂子中間點一點。僧曰。心佛眾生無向背。十方剎海一毫收。便禮拜。師乃曰。過去心不可得。現在心不可得。未來心不可得。三世既不可得。喚甚麼作差別智。若人見得徹去。三世諸佛。無一時不在諸人頂𩕳上。轉大法輪。更來者里。挨肩並足。討甚麼碗。下座。以拄杖一時打散。
未幾。被旨遷徑山。一日忽手書龕記並遺書。且曰。無準忌。在三月十八。吾十五行矣。不能拈香修供。令撾鼓升座辭眾。舉世尊臨入涅槃。告眾曰。汝等善觀吾紫磨金色之身。瞻仰取足。毋令後悔。今日即有。明日即無。師曰。世尊四十九年。作盡伎倆。及至臨行。求生不得。求死不得。山僧今日。要行便行。要去便去。八臂那吒攔不住。至夜分起坐。侍者請偈。師曰。末後一句。無可商量。只要個人直下承當。移頃而逝。壽八十二。臘六十一。茶毗。舍利五色者無數。遵遺命。奉骨歸。葬金陵玉山庵。學者分其半。塔于菖蒲田玉芝庵。
天童鏡
【現代漢語翻譯】 現代漢語譯本： 你問我答。僧人問：『什麼是未來心？』 師父說：『下次上堂時告訴你。』 僧人問：『什麼是過去佛（指已經涅槃的佛陀）？』 師父說：『去年的梅花。』 僧人問：『什麼是現在佛（指當下覺悟的佛陀）？』 師父說：『今年的柳樹。』 僧人問：『什麼是未來佛（指未來將會成佛的眾生）？』 師父說：『顏色和馨香依舊。』 僧人問：『什麼是過去差別智（指對過去事物進行分辨的智慧）？』 師父用拂子敲擊禪床的左邊。 僧人問：『什麼是現在差別智（指對現在事物進行分辨的智慧）？』 師父用拂子敲擊禪床的右邊。 僧人問：『什麼是未來差別智（指對未來事物進行分辨的智慧）？』 師父用拂子在中間點了一下。 僧人說：『心、佛（Buddha，覺悟者）、眾生（sentient beings）沒有方向和背離，十方剎海（指宇宙中無數的佛國凈土）都可以在一根毫毛中容納。』 於是禮拜。 師父於是說：『過去心不可得，現在心不可得，未來心不可得。過去、現在、未來三世既然都不可得，還用什麼來作為差別智呢？ 如果有人能夠徹底領悟，那麼過去、現在、未來三世諸佛，沒有一時不在你們每個人的頭頂上，轉大法輪（Dharma wheel，佛法的傳播）。 還來這裡挨肩並足地，尋找什麼碗呢？』 下座，用拄杖一時打散眾人。
不久，師父被皇帝下旨遷往徑山。 一天，忽然親手書寫龕記和遺書，並且說：『無準忌日，在三月十八，我十五日就要走了。 不能拈香修供，讓敲鼓升座向大眾告別。』 舉世尊（釋迦摩尼佛，Sakyamuni Buddha）臨入涅槃（Nirvana，寂滅），告訴大眾說：『你們好好觀看我的紫磨金色之身，瞻仰足夠，不要後悔。 今天還有，明天就沒有了。』 師父說：『世尊四十九年，用盡各種方法，等到臨終時，求生不得，求死不得。 山僧我今天，想走就走，想去就去，八臂那吒也攔不住。』 到夜裡起身坐著，侍者請求師父留下偈語。 師父說：『末後一句，無可商量，只要個人當下承擔。』 過了一會兒就去世了，享年八十二歲，僧臘六十一年。 火化后，五色舍利（Sarira，佛教聖物）無數。 遵照遺命，將骨灰送回，安葬在金陵（今南京）玉山庵。 學者們分取一半，建塔于菖蒲田玉芝庵。
天童鏡（禪師名號）
【English Translation】 English version: You ask, I answer. A monk asked: 'What is the future mind?' The master said: 'I will tell you next time I ascend the hall.' The monk asked: 'What is the past Buddha (referring to the Buddha who has already attained Nirvana)?' The master said: 'Last year's plum blossoms.' The monk asked: 'What is the present Buddha (referring to the Buddha who is enlightened in the present moment)?' The master said: 'This year's willow trees.' The monk asked: 'What is the future Buddha (referring to the sentient beings who will become Buddhas in the future)?' The master said: 'The color and fragrance remain the same.' The monk asked: 'What is the past discriminating wisdom (referring to the wisdom to distinguish past things)?' The master struck the left side of the Zen bed with a whisk. The monk asked: 'What is the present discriminating wisdom (referring to the wisdom to distinguish present things)?' The master struck the right side of the Zen bed with a whisk. The monk asked: 'What is the future discriminating wisdom (referring to the wisdom to distinguish future things)?' The master made a point in the middle with the whisk. The monk said: 'Mind, Buddha (Buddha, the enlightened one), and sentient beings (sentient beings) have no direction or separation, and the countless Buddha lands in the ten directions can be contained in a single hair.' Then he bowed. The master then said: 'The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. Since the three times of past, present, and future are unattainable, what can be used as discriminating wisdom? If someone can thoroughly understand, then the Buddhas of the three times, past, present, and future, are always on top of each of your heads, turning the Dharma wheel (Dharma wheel, the propagation of the Dharma). Why come here shoulder to shoulder, looking for a bowl?' He descended from the seat and scattered the crowd with his staff.
Not long after, the master was ordered by the emperor to move to Jingshan. One day, he suddenly wrote the inscription for the niche and his will, and said: 'Wu Zhun's death anniversary is on the eighteenth of March, and I will be leaving on the fifteenth. I cannot offer incense and make offerings, so let the drums be beaten and ascend the seat to bid farewell to the assembly.' He cited the World Honored One (Sakyamuni Buddha) entering Nirvana (Nirvana, extinction), telling the assembly: 'You should carefully observe my body of purple-gold color, admire it enough, and do not regret it. Today it is still there, tomorrow it will be gone.' The master said: 'The World Honored One spent forty-nine years, using all kinds of methods, and when he was about to die, he could not seek life, nor could he seek death. I, the mountain monk, today, want to go, then go, want to leave, then leave, and the eight-armed Nata cannot stop me.' At night, he got up and sat down, and the attendant asked the master to leave a verse. The master said: 'The last sentence cannot be discussed, just let each person take responsibility immediately.' After a while, he passed away, at the age of eighty-two, with sixty-one years as a monk. After cremation, there were countless five-colored Sarira (Sarira, Buddhist relics). Following his will, the ashes were sent back and buried in Yushan Nunnery in Jinling (now Nanjing). Scholars divided half of them and built a pagoda at Yuzhi Nunnery in Changbu Field.
Tiantong Jing (Zen master's name)
禪師法嗣
寧波府育王寂窗有照禪師
福之閩縣鄧氏子。從九峰榕庵慧得度。時枯禪唱道怡山。師往見之。禪問。自從一見桃花后。直至如今更不疑。那裡是他不疑處。師大笑趨出。禪深肯之。禪遷靈隱。師掌內記。已而見大梅石巖虎丘蒺藜鄮峰無準金山大歇。皆深契合。以母老歸省。謁雪峰癡絕。留掌記室。閩帥請開法東山大乘。移福之黃檗。時左史竹溪林希逸。從師論心法。拳拳服膺。有老來得友如師少。別去伊誰伴我閑之句。次補江心。后遷玉幾。朝廷降金帛。鼎建舍利寶塔。
僧問。如何是佛。師曰。八吉祥。曰如何是法。師曰。六殊勝。曰如何是僧。師曰。面目現在。
上堂。六塵不惡。還同正覺。鴉鳴鴉鴉。鵲噪鵲鵲。江北江南。潮生潮落。春風三月花草香。善財何處尋樓閣。喝。
上堂。如何是道木頭。如何是禪碌磚。古德與么垂示。十個五雙。恬不為事。殊不知正抓著鄮峰癢處。何故。建造殿宇。恰用得著。
杭州府凈慈清溪沅禪師
上堂。達磨西來。一坐具地。被他神光禮了三拜。一時佔了。致令後代兒孫。各自分疆列界。衲僧家。撥草瞻風。朝吳暮越。南天臺。北五臺。拄杖頭。草鞋底。還曾踏著也未。良久曰。踏著即禍事。
泉州府法石愚
【現代漢語翻譯】 現代漢語譯本
禪師法嗣
寧波府育王寂窗有照禪師
福州閩縣人鄧氏之子。跟隨九峰榕庵慧禪師剃度。當時枯禪在怡山倡導禪法。有照禪師前去拜見。枯禪問道：『自從一見桃花后，直至如今更不疑，哪裡是他不疑處？』有照禪師聽后大笑，快步走出。枯禪深深地認可了他。枯禪後來遷往靈隱寺，有照禪師擔任內記。之後，有照禪師又拜見了如大梅、石巖、虎丘、蒺藜、鄮峰、無準、金山、大歇等禪師，都與他們心意相合。因為母親年老，有照禪師回家探望。拜謁雪峰癡絕禪師，被留下掌管記室。閩地長官請他到東山大乘寺開壇講法，后又移往福州黃檗寺。當時左史竹溪林希逸，跟從有照禪師討論心法，非常信服，有『老來得友如師少，別去伊誰伴我閑』的詩句。之後補任江心寺，後來遷往玉幾寺。朝廷降賜金帛，建造舍利寶塔。
有僧人問：『如何是佛？』有照禪師說：『八吉祥（佛教中的八種象徵吉祥的物品）。』僧人問：『如何是法？』有照禪師說：『六殊勝（佛法的六種殊勝之處）。』僧人問：『如何是僧？』有照禪師說：『面目現在。』
上堂說法時，有照禪師說：『六塵（色、聲、香、味、觸、法）不惡，還同正覺（正確的覺悟）。鴉鳴鴉鴉，鵲噪鵲鵲。江北江南，潮生潮落。春風三月花草香，善財（《華嚴經》中的人物）何處尋樓閣？』喝！（一聲棒喝）
上堂說法時，有照禪師說：『如何是道木頭？如何是禪碌磚？古德（古代的禪師）這樣垂示，十個有五個雙的，恬不為事。殊不知正抓著鄮峰癢處。何故？建造殿宇，恰用得著。』
杭州府凈慈清溪沅禪師
上堂說法時，清溪沅禪師說：『達磨（菩提達摩，禪宗初祖）西來，一坐具地，被他神光（慧可，禪宗二祖）禮了三拜，一時佔了。致令後代兒孫，各自分疆列界。衲僧家，撥草瞻風，朝吳暮越。南天臺，北五臺，拄杖頭，草鞋底，還曾踏著也未？』良久說：『踏著即禍事。』
泉州府法石愚禪師
【English Translation】 English version
Successors of Dharma Masters
Zen Master Youzhao Jichuang of Yuwang Temple in Ningbo Prefecture
Deng, a native of Min County, Fuzhou, was tonsured under Huide of Rong'an, Jiufeng. At that time, Ku Chan (Dry Zen) was advocating Zen at Yishan. The master went to see him. Chan asked, 'Since seeing the peach blossoms, until now there is no more doubt. Where is his no-doubt place?' The master laughed loudly and strode out. Chan deeply affirmed him. When Chan moved to Lingyin Temple, the master took charge of internal records. Later, he met with Damei, Shiyan, Huqiu, Jili, Maofeng, Wuzhun, Jinshan, and Daxie, all of whom he deeply resonated with. Because his mother was old, he returned home to visit. He paid homage to Zen Master Chijue of Xuefeng and was kept to manage the records office. The governor of Min requested him to open the Dharma at the Dacheng Temple in Dongshan, and later moved to Huangbo Temple in Fuzhou. At that time, Zuo Shi (Left Secretary) Zhu Xi Lin Xiyi discussed the mind-dharma with the master, earnestly embracing it, and had the line 'Gaining a friend like you in old age is rare, who will accompany me in leisure after parting.' Later, he was appointed to Jiangxin Temple, and later moved to Yuji Temple. The court bestowed gold and silk to build the Relic Pagoda.
A monk asked, 'What is Buddha?' The master said, 'The Eight Auspicious Symbols (eight symbols of good fortune in Buddhism).' The monk asked, 'What is Dharma?' The master said, 'The Six Excellences (the six superior aspects of the Dharma).' The monk asked, 'What is Sangha?' The master said, 'The face is present.'
In his Dharma talk, the master said, 'The Six Dusts (form, sound, smell, taste, touch, and dharma) are not evil, they are the same as Right Enlightenment (correct awakening). Crows caw, magpies chirp. Jiangbei (north of the Yangtze River), Jiangnan (south of the Yangtze River), tides rise and fall. In the third month of spring, flowers and grass are fragrant. Where does Sudhana (a character in the Avatamsaka Sutra) seek pavilions?' He shouted!
In his Dharma talk, the master said, 'What is the Dao (the Way) wood? What is the Zen millstone brick? The ancient worthies (ancient Zen masters) showed it like this, five out of ten pairs, indifferent to the matter. Little do they know that they are scratching the itchy spot of Maofeng. Why? Building palaces and temples, it is just right to use.'
Zen Master Qingxi Yuan of Jingci Temple in Hangzhou Prefecture
In his Dharma talk, Zen Master Qingxi Yuan said, 'Bodhidharma (the first patriarch of Zen) came from the West, with only a sitting cloth, which was occupied by Shenguang (Huike, the second patriarch of Zen) after three prostrations. Causing later generations of descendants to divide their territories. Monks, parting the grass to see the wind, going to Wu in the morning and Yue in the evening. Southern Tiantai, Northern Wutai, the head of the staff, the bottom of the straw sandals, have you ever stepped on them?' After a long silence, he said, 'Stepping on them is a disaster.'
Zen Master Yu of Fashi Temple in Quanzhou Prefecture
谷智禪師
山居偈曰。栗色伽黎千百結。倚松捫腹看云飛。有人問我居山趣。向道春深筍蕨肥。
福州府西禪月潭圓禪師
開爐上堂。人人盡守甕中天。地覆天翻我不然。直下一椎星火迸。螺江燒卻謝郎船。
□□府報恩太古先禪師
上堂。若論此事。不涉心思意想。非干默照忘懷。要得洞然明白。須是汗出一回。且道汗出后如何。驀喚侍者曰。將扇子來。
上堂。夜冷清霜重。風來寒更多。因循時節過。自己事如何。拍禪床曰。不是知音者。如何舉向他。
上堂。衲僧家。遊方行腳。撥草瞻風。第一須識路徑始得。路徑不錯。東西南北。到處為家。稍涉迂迴。五里單牌。十里雙堠。那裡更在那裡。擲下拄杖曰。看腳下。
荊州府公安虎溪錫禪師
上堂。心心。淺處實甚深。道道。幽遠無人到。急行踏不著。緩行成錯過。少林幾坐華木春。卻憶西來胡達磨。
紹興府岊翁淳禪師
佛誕偈曰。毗嵐毒種毒華開。添得雲門醉后杯。今日柯橋風色惡。淡煙疏雨洗黃梅。
隱靜柔禪師法嗣
蘇州府虎丘雙杉元禪師
舉宋太宗夜夢神人勸發菩提心。凌晨宣廷臣問。菩提心作么生髮。群臣無對。雪竇顯代曰。實為今古罕聞。別峰印代曰。
【現代漢語翻譯】 現代漢語譯本 谷智禪師
山居偈曰：栗色的袈裟縫了千百個結，倚靠著松樹，摸著肚子，看著雲彩飛過。有人問我居住在山中的樂趣，我就說春天來了，竹筍和蕨菜都很肥美。
福州府西禪月潭圓禪師
開爐上堂：人人都堅守著甕中的天空，我卻不這樣。直接一椎打下去，火星四濺，把螺江燒燬，就像謝郎的船一樣。
□□府報恩太古先禪師
上堂：如果談論這件事，不涉及心思意想，也不是默照忘懷。想要洞然明白，必須出一身汗。且說出汗后如何？突然叫侍者說：把扇子拿來。
上堂：夜晚寒冷，清霜很重，風吹來更加寒冷。如果因循拖延，時節過去，自己的事情該怎麼辦？拍禪床說：不是知音的人，如何向他提起？
上堂：衲僧家（指雲遊僧人），遊方行腳，撥開草叢，觀察風向，第一要緊的是認識道路。道路不錯，東西南北，到處都是家。稍微走了彎路，五里一個單牌，十里一個雙堠（古代路旁的標誌）。哪裡更在哪裡？扔下拄杖說：看腳下。
荊州府公安虎溪錫禪師
上堂：心心，淺處其實很深。道道，幽遠無人到達。急著走反而踩不著，慢著走又會錯過。少林寺（指嵩山少林寺）幾度坐到華木（指開花的樹木）逢春，卻又憶起西來的胡人達磨（Bodhidharma，禪宗始祖）。
紹興府岊翁淳禪師
佛誕偈曰：毗嵐（Vīra，佛教中的一種毒藥）的毒種開出毒花，更像是雲門（Yunmen，禪宗大師）醉后的酒杯。今天柯橋的風色很惡劣，淡淡的煙霧和稀疏的雨水洗滌著黃梅。
隱靜柔禪師法嗣
蘇州府虎丘雙杉元禪師
舉宋太宗（976年-997年）夜裡夢見神人勸他發起菩提心。凌晨宣召廷臣詢問：菩提心應該如何發起？群臣沒有回答。雪竇顯（Xuedou Xian，禪宗大師）代替回答說：實在是古今罕見。別峰印（Biefeng Yin，禪宗大師）代替回答說：
【English Translation】 English version Zen Master Gu Zhi
A Verse on Mountain Dwelling: My chestnut-colored kasaya (Buddhist robe) is patched with hundreds and thousands of knots. Leaning against a pine tree, I pat my belly and watch the clouds fly by. If someone asks me about the joy of living in the mountains, I say that in the depths of spring, bamboo shoots and ferns are plump.
Zen Master Yuetan Yuan of Xichan Temple in Fuzhou Prefecture
Entering the Hall for the First Time: Everyone guards the sky within their jar, but I am not like that. With a single strike, sparks fly, burning down the Luo River, like Xie Lang's boat.
Zen Master Taigu Xian of Bao'en Temple in □□ Prefecture
Entering the Hall: If we discuss this matter, it does not involve thoughts or intentions, nor is it about silent illumination or forgetting. To gain clear understanding, one must break a sweat. So, what happens after breaking a sweat? He suddenly called to the attendant, saying: Bring me a fan.
Entering the Hall: The night is cold, the frost is heavy, and the wind brings even more cold. If we procrastinate and let the seasons pass, what will become of our own affairs? He struck the Zen bed and said: How can I explain this to those who are not kindred spirits?
Entering the Hall: For a wandering monk, traveling and practicing, pushing through the grass and observing the wind, the most important thing is to know the path. If the path is correct, east, west, north, and south are all home. If you stray even slightly, there will be a single marker every five li (Chinese mile) and a double marker every ten li. Where else could you be? He threw down his staff and said: Watch your step.
Zen Master Huqi Xi of Gongan in Jingzhou Prefecture
Entering the Hall: Mind, mind, the shallow place is actually very deep. Path, path, the secluded and distant place where no one arrives. Walking too fast, you won't step on it; walking too slowly, you'll miss it. Sitting in Shaolin (Shaolin Temple) for several springs among the flowering trees, I recall Bodhidharma (達磨), the barbarian who came from the West.
Zen Master Jie Weng Chun of Shaoxing Prefecture
A Verse on the Buddha's Birthday: The poisonous seed of Vīra (毗嵐) sprouts poisonous flowers, like Yunmen's (雲門) drunken cup. Today, the wind and scenery at Keqiao are harsh, with light mist and sparse rain washing the yellow plums.
Successor of Zen Master Yin Jingrou
Zen Master Shuangshan Yuan of Huqiu in Suzhou Prefecture
He cited the story of Emperor Taizong of Song (宋太宗, 976-997) dreaming of a divine being who encouraged him to arouse the Bodhi mind. At dawn, he summoned his courtiers and asked: How should the Bodhi mind be aroused? None of the courtiers could answer. Xuedou Xian (雪竇顯) answered on their behalf, saying: This is truly rare in ancient and modern times. Biefeng Yin (別峰印) answered on their behalf, saying:
王言如絲。其出如綸話。頌曰。萬里謳歌聖化成。條風塊雨樂樵耕。不因嵩岳三呼后。無像誰知真太平。
舉密庵破沙盆話。頌曰。五陵公子少年時。得意春風躍馬蹄。不惜黃金為彈子。海棠花下打黃鸝。
書冷泉兩廊畫壁曰。一一塵中堅密身。改頭換面轉精神。誰知東壁打西壁。總是靈山會上人。
續燈正統卷之二十 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷二十一
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十一世
天童禮禪師法嗣
寧波府育王橫川如珙禪師
永嘉林氏子。父崇夫。有處士名。季父為沙門。曰正則。師年十五。從其祝髮。受具戒于廣慈。初參石田薰。癡絕沖。無所入。繼登太白。謁滅翁。咨決所疑。翁舉南山筀筍東海烏賊話。師擬對。翁便打。師豁然有省。久之。為斷橋所重。請分座。復舉出世雁山之靈巖。次遷能仁瑞光。至元癸未。被旨住育王。
僧問。如何是教外別傳底句。師曰。不落玄妙。曰恁么則一超直入如來地。師曰。且緩緩。
問。如何是學人行履處。師曰。你適才從甚處上來。曰如何得報四恩去。師曰。你且從適才路上下去。
問。如何是聞復
【現代漢語翻譯】 現代漢語譯本 『王言如絲，其出如綸』，比喻君王的言論起初看似細微，一旦頒佈施行，其影響卻像粗大的繩索一樣重要。頌詞說：『萬里歌頌聖明的教化成就，和風細雨帶來安樂的農耕生活。如果不是當年在嵩山高呼萬歲的舉動，誰又能知道這真正的太平盛世呢？』（註：嵩岳三呼指古代對帝王歌功頌德的儀式）
拈出密庵禪師打碎沙盆的典故。頌詞說：『五陵的富家子弟年少輕狂，在得意春風中縱馬奔馳。他們不惜花費黃金做彈丸，在海棠花下擊打黃鸝。』（註：五陵指漢代五個皇帝的陵墓所在地，這裡代指富家子弟）
題寫冷泉寺兩廊的壁畫，說：『每一個微塵中都包含著堅固密實的身軀，改變面貌，轉換精神。誰知道在東邊的墻壁上敲打，卻影響了西邊的墻壁，其實大家都是靈山法會上的人。』（註：靈山法會指佛陀在靈鷲山舉行的法會）
《續燈正統》正統年間（1436-1449）卷二十 《卍新續藏》第84冊 No. 1583 《續燈正統》
《續燈正統》卷二十一
南海普陀山的嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒慧能（六祖慧能）門下第二十一世
天童禮禪師的法嗣
寧波府育王山的橫川如珙禪師
永嘉林氏之子，父親是崇夫，是有名的隱士。叔父是位名叫正則的沙門。禪師十五歲時跟隨他剃度出家，在廣慈寺受具足戒。起初參訪石田薰、癡絕沖，但沒有領悟。後來登上太白山，拜見滅翁禪師，請教解決疑惑。滅翁禪師舉出南山筀筍、東海烏賊的話頭。禪師試圖回答，滅翁禪師便打他。禪師豁然開悟。很久以後，被斷橋禪師所器重，請他分座說法。又應邀到雁蕩山的靈巖寺開法，之後遷往能仁瑞光寺。至元年間癸未年（1283年），奉旨住持育王寺。
有僧人問：『如何是教外別傳的語句？』禪師說：『不落入玄妙。』僧人說：『這樣就能一超直入如來之地了？』禪師說：『且緩緩。』
問：『如何是學人修行的地方？』禪師說：『你剛才從什麼地方上來？』問：『如何才能報答四恩？』禪師說：『你且從剛才來的路下去。』（註：四恩指父母恩、眾生恩、國土恩、三寶恩）
問：『如何是聞復？』
【English Translation】 English version 'The king's words are like silk, but their effect is like a rope,' meaning the king's words may seem subtle at first, but once they are issued and implemented, their impact is as important as a thick rope. The verse says: 'Ten thousand miles sing the praises of the sage's transformation, gentle breezes and timely rains bring joyful farming. If it weren't for the shouts of 'Long live the Emperor' on Mount Song, who would know this true peace and prosperity?' (Note: '嵩岳三呼' refers to the ancient ritual of praising the emperor's merits on Mount Song)
He cites the story of Zen Master Mi'an breaking the sand basin. The verse says: 'The young masters of the Five Mausoleums were wild and unrestrained, galloping on horseback in the triumphant spring breeze. They didn't hesitate to spend gold on pellets, shooting orioles under the crabapple blossoms.' (Note: '五陵' refers to the location of the tombs of five emperors of the Han Dynasty, here referring to wealthy young masters)
He inscribed on the murals of the two corridors of Lengquan Temple, saying: 'Each dust particle contains a solid and dense body, changing its face and transforming its spirit. Who knows that striking the east wall affects the west wall, in fact, everyone is a person from the assembly on Vulture Peak.' (Note: '靈山法會' refers to the assembly held by the Buddha on Vulture Peak)
Xu Deng Zheng Tong, Zheng Tong period (1436-1449), Volume 20 Wan Xin Xu Zang, Volume 84, No. 1583, Xu Deng Zheng Tong
Xu Deng Zheng Tong, Volume 21
Compiled by Xing Tong, a successor to the ancestral lineage of Putuo Mountain in the South China Sea, from Western Shu
Linji School
Twenty-first generation under Dajian Huineng (the Sixth Patriarch Huineng)
Successor of Zen Master Litong Li of Tiantong Temple
Zen Master Hengchuan Rugong of Yuwang Mountain in Ningbo Prefecture
A son of the Lin family of Yongjia, his father was Chongfu, a famous recluse. His uncle was a Shramana named Zhengze. The Zen master shaved his head and left home at the age of fifteen, and received the full precepts at Guangci Temple. At first, he visited Shitian Xun and Chijue Chong, but he did not understand. Later, he ascended Mount Taibai and visited Zen Master Mie Weng, asking for solutions to his doubts. Zen Master Mie Weng cited the story of the Guisun bamboo of Nanshan and the cuttlefish of the East Sea. The Zen master tried to answer, and Zen Master Mie Weng hit him. The Zen master suddenly realized. After a long time, he was valued by Zen Master Duanqiao, who invited him to share the seat and preach the Dharma. He was also invited to open the Dharma at Lingyan Temple on Yandang Mountain, and then moved to Nengren Ruiguang Temple. In the Guiwei year of the Zhiyuan period (1283), he was ordered to preside over Yuwang Temple.
A monk asked: 'What is the phrase that is transmitted separately outside the teachings?' The Zen master said: 'It does not fall into the mysterious.' The monk said: 'Then one can directly enter the land of the Tathagata?' The Zen master said: 'Slow down.'
Asked: 'What is the place where a learner practices?' The Zen master said: 'Where did you come from just now?' Asked: 'How can I repay the four debts of gratitude?' The Zen master said: 'Go down the road you just came from.' (Note: '四恩' refers to the four debts of gratitude: parents, sentient beings, country, and the Three Jewels)
Asked: 'What is hearing and returning?'
翳根除。師曰。一不成二不是。曰如何是塵消覺圓凈。師曰。漏木杓破笊籬。
問。僧問趙州。如何是祖師西來意。州曰庭前柏樹子。問慶雲。云曰庭前無柏樹。一等是問西來意。為甚所答不同。師曰。不是阇黎問。老僧也不知。
上堂。地大水大火大風大。若一念無疑。地不能礙。若一念無愛。水不能溺。若一念無瞋。火不能燒。若一念無喜。風不能飄。如此即是無依道人。佛從無依生。若悟無依。佛亦無得。
中秋上堂。馬祖與百丈智藏南泉玩月。各呈自己見解。于月有甚交涉。月輪有圓有缺。孤光透徹。謂之月光菩薩。照破山河大地昏暗。開一切眾生心地昏暗。老僧出母胎時。正當今夜。拈卻門前大案山。放你諸人東去西去。
上堂。魯祖三昧最省力。才見僧來便面壁。育王三昧更省力。才見僧來便合掌。南山北山。如牛拽磨。腳瘦草鞋寬。地肥茄子大。
上堂。妙明心印。印佛則一手指天。一手指地。印法則狗銜赦書。諸侯避道。印僧則個個缽盂口向天。還有自印者么。若能自印。則行住坐臥。一一明瞭。
上堂。本無纖塵法礙你眼睛。何得自昧。東西不辨。南北不分。千聖不傳底事。只在你目前。不可錯過。
上堂。先佛有頂𩕳一機。祖師有末後一句。總向諸
【現代漢語翻譯】 現代漢語譯本：
『翳根除。』 師父說：『一不成，二不是。』（僧人）問：『如何是塵消覺圓凈？』 師父說：『漏木杓，破笊籬。』 （有）僧人問趙州（禪師），『如何是祖師西來意？』 趙州（禪師）說：『庭前柏樹子。』（另有人）問慶雲（禪師），慶雲（禪師）說：『庭前無柏樹。』 同樣是問西來意，為什麼回答不同？ 師父說：『不是你問，老僧我也不知道。』 上堂說法。地大、水大、火大、風大。如果一念之間沒有懷疑，地大就不能阻礙你。如果一念之間沒有愛慾，水大就不能淹沒你。如果一念之間沒有嗔恨，火大就不能燒燬你。如果一念之間沒有喜悅，風大就不能飄走你。這樣就是無依道人。佛從無依中產生。如果領悟了無依，就連佛也得不到了。 中秋節上堂說法。馬祖（禪師）與百丈（禪師）、智藏（禪師）、南泉（禪師）一起賞月。各自呈述自己的見解，與月亮有什麼關係呢？月輪有圓有缺，孤光透徹。稱之為月光菩薩，照破山河大地（指整個世界）的昏暗，開啟一切眾生心地的昏暗。老僧我出生的時候，正當今夜。拿掉門前的大案山，放你們這些人東去西去。 上堂說法。魯祖（禪師）的三昧（佛教用語，指止息雜念，使心平靜）最省力，才看見僧人來就面壁。育王（禪師）的三昧（佛教用語，指止息雜念，使心平靜）更省力，才看見僧人來就合掌。南山北山，像牛拉磨一樣。腳瘦了，草鞋也變得寬大了，土地肥沃，茄子也長得很大。 上堂說法。妙明心印，印佛則一手指天，一手指地。印法則狗銜赦書，諸侯避道。印僧則個個缽盂口向天。還有自己能印證的嗎？如果能自己印證，那麼行住坐臥，一一都明瞭。 上堂說法。本來沒有一絲塵埃法障礙你的眼睛，為什麼自己矇昧，東西不辨，南北不分。千聖（指眾多的聖人）不傳的事情，就在你眼前，不可錯過。 上堂說法。先佛有頂𩕳一機，祖師有末後一句，總向諸
【English Translation】 English version:
'The cataract is eradicated.' The master said, 'One is not achieved, two are not right.' (The monk) asked, 'What is it when the dust is gone, and the awareness is perfectly pure?' The master said, 'A leaky wooden ladle, a broken bamboo basket.' A monk asked Zhao Zhou (Zen master), 'What is the meaning of the Patriarch's coming from the West?' Zhao Zhou (Zen master) said, 'The cypress tree in front of the courtyard.' (Someone else) asked Qing Yun (Zen master), Qing Yun (Zen master) said, 'There is no cypress tree in front of the courtyard.' Both are asking about the meaning of the Patriarch's coming from the West, why are the answers different? The master said, 'It's not you asking, I, the old monk, also don't know.' Ascending the hall to preach. The earth element, the water element, the fire element, the wind element. If in one thought there is no doubt, the earth element cannot obstruct you. If in one thought there is no desire, the water element cannot drown you. If in one thought there is no anger, the fire element cannot burn you. If in one thought there is no joy, the wind element cannot blow you away. This is the Wayfarer without reliance. The Buddha arises from no reliance. If you realize no reliance, even the Buddha cannot be obtained. Ascending the hall to preach on the Mid-Autumn Festival. Ma Zu (Zen master), Bai Zhang (Zen master), Zhi Zang (Zen master), and Nan Quan (Zen master) were enjoying the moon together. Each presented their own views, what does it have to do with the moon? The moon wheel has waxing and waning, its solitary light is penetrating. It is called the Moonlight Bodhisattva, illuminating the darkness of the mountains, rivers, and great earth (referring to the entire world), and opening the darkness in the minds of all sentient beings. When I, the old monk, was born, it was exactly this night. Removing the great desk mountain in front of the door, I release you all to go east and go west. Ascending the hall to preach. Lu Zu's (Zen master) samadhi (Buddhist term, referring to stopping distracting thoughts and calming the mind) is the most effortless, as soon as he sees a monk coming, he faces the wall. Yu Wang's (Zen master) samadhi (Buddhist term, referring to stopping distracting thoughts and calming the mind) is even more effortless, as soon as he sees a monk coming, he puts his palms together. South Mountain, North Mountain, like an ox pulling a millstone. The feet are thin, the straw sandals are wide, the land is fertile, and the eggplants are large. Ascending the hall to preach. The wondrously bright mind seal, sealing the Buddha, one finger points to the sky, one finger points to the earth. Sealing the Dharma, a dog carries a pardon, and the feudal lords avoid the road. Sealing the Sangha, each alms bowl faces the sky. Is there anyone who can seal themselves? If you can seal yourself, then walking, standing, sitting, and lying down, everything will be clear. Ascending the hall to preach. Originally, there is not a single speck of dust or Dharma obstacle hindering your eyes, why do you obscure yourselves, unable to distinguish east from west, or north from south. The matter that the thousand sages (referring to numerous sages) do not transmit is right before your eyes, do not miss it. Ascending the hall to preach. The previous Buddhas had a single opportunity at the crown of the head, the Patriarchs had a final phrase, all towards the various
人面前拈出。破知解窠窟。截生死根株。正體獨露。妙用全真。一塵中現寶王剎。毛端上轉大法輪。
開爐上堂。僧出曰。丙丁童子來求火。師曰。歸去生柴帶葉燒。乃曰。古鏡闊一丈。火爐闊一丈。火𦦨為三世諸佛說法。三世諸佛立地聽。你諸人長連床上𡋲地聽。
上堂。百千三昧門。百千神通門。百千妙用門。你總入不得。為你被三昧礙。神通礙。妙用礙。直饒不礙。也入不得。
夜參。少室無門戶。如何便得通。夜深寧耐立。聽我話西東。
室中垂語曰。南山筀筍。東海烏賊。有僧遽掩師口曰。請和尚更道。師以手托開曰。朝看東南。暮觀西北。
舉黃龍三關話。頌曰。佛手驢腳容易見。最難道處是生緣。黃梅不是周家子。七歲傳衣便會禪。
舉魯祖面壁話。頌曰。人來面壁成何事。要得心開現本源。空劫已前諸佛子。話頭不舉自然圓。
師痛宗教濫觴古響喑郁。於是引宗據祖。屏遏時學。崖聳標立。不隨俗好惡。其住育王能仁。皆自公選。不依阿茍榮。一日謂眾曰。病叟今年六十六。死日將至。火化好。土化好。西堂唯庵曰。山前有片荒地。師即命疊石為塔。復自銘曰。天生一穴。藏吾枯骨。骨朽成土。土能生物。結個葫蘆。掛趙州壁。永脫輪迴。超三世佛。將
示寂。書訣眾語而化。世壽六十八。僧臘五十三。時至元己丑三月十八日也。奉全身瘞焉。有三會語錄。行世。
杭州府凈慈石林行鞏禪師
初住安吉上方。遷思溪法寶隆興黃龍吳郡承天。后住凈慈。上堂。橫眸碧漢。萬國風清。垂手紅塵。千峰日出。才恁么便不恁么。所以道。我此法印。為欲利益世間故說。在所遊方。勿妄宣傳。橫按拄杖曰。佛滅二千二百單六載。沙門行鞏。今于苕霅盡頭。鼓鐘清處。顯示此印。絲毫無有妄者。卓拄杖曰。謹白。
上堂。山靜課華蜂股重。林空含籜筍肌明。倚欄不覺成癡兀。又得黃鸝喚一聲。思溪恁么道。好吃拄杖六十。何故。為他不合隨聲逐色。
上堂。水鄉水廓地多濕。六月華蚊㭰如鐵。夜半起來笑不輟。煩惱不輟作甚麼。床頭一柄扇。無端又打折。
上堂。三家村裡。牛動尾巴。搖拂子曰與者個相去多少。擲拂子曰。洎合停囚長智。
上堂。雪峰輥毬。禾山打鼓。秘魔擎叉。道吾作舞。一切賢聖。皆以無為法。而有差別。喝一喝下座。
示眾。盡大地是個金剛正體。向甚處著上座。芭蕉聞雷而抽。且道。是有情是無情。南屏山下。壁立三關。透不過者。一錯百錯。透得過者。千難萬難。忽有不甘底出來道。既透得過。因甚麼也
【現代漢語翻譯】 現代漢語譯本： 示寂（圓寂）。留下訣別之語后圓寂。世壽六十八歲，僧臘五十三年。時間是元朝至元己丑年（1289年）三月十八日。以全身安葬。有《三會語錄》流傳於世。
杭州府凈慈寺石林行鞏禪師
最初住在安吉上方寺，后遷至思溪法寶寺、隆興寺、黃龍寺、吳郡承天寺，最後住在凈慈寺。上堂說法：『橫眼看去，碧藍的天空下，萬國風平浪靜；垂下手來，紅塵之中，千峰沐浴在日出之中。』如果這樣認為，那就不是這樣了。所以說：『我這個法印，是爲了利益世間才說的，在所遊歷的地方，不要隨意宣傳。』橫著拄著枴杖說：『佛陀涅槃二千二百單六年（按此處的說法，佛陀涅槃時間應為公元前918年左右），沙門行鞏，今天在苕霅的盡頭，鼓鐘清脆的地方，顯示這個法印，絲毫沒有虛妄。』放下拄杖說：『謹告。』
上堂說法：『山中寂靜，蜜蜂忙於採花，腿腳沉重；林中空曠，竹筍含苞待放，肌膚鮮亮。』靠著欄桿不知不覺入了迷，又被黃鸝的叫聲喚醒。思溪和尚這樣說，該吃六十拄杖。為什麼？因為他不應該隨聲逐色。
上堂說法：『水鄉水邊，土地潮濕，六月的蚊子叮咬起來像鐵一樣厲害。』半夜起來笑個不停，煩惱不停，那又怎麼樣呢？床頭一把扇子，無緣無故又被打折了。
上堂說法：『三家村裡，牛動尾巴。』搖著拂塵說：『與那個（牛尾巴）相差多少？』扔下拂塵說：『簡直應該停囚長智。』
上堂說法：『雪峰禪師滾動圓球，禾山禪師敲打鼓，秘魔金剛手持鐵叉，道吾禪師跳舞。』一切賢聖，都以無為法，而有差別。』喝一聲，下座。
開示大眾：『整個大地就是一個金剛正體，向什麼地方安放上座呢？』芭蕉聽到雷聲而抽芽，請問，這是有情還是無情？南屏山下，壁立三關，透不過的，一錯百錯；透得過的，千難萬難。』忽然有個不服氣的人出來說：『既然透得過，為什麼呢？』
【English Translation】 English version: Passed away peacefully. He left parting words and passed into Nirvana. His age was sixty-eight, and his monastic age was fifty-three. The time was the eighteenth day of the third month of the Ji Chou year of the Zhiyuan era of the Yuan Dynasty (1289 AD). His whole body was enshrined. The 'San Hui Yulu' (Three Assemblies Sayings) is circulated in the world.
Zen Master Xinggong of Shilin, Jingci Temple, Hangzhou Prefecture
Initially, he resided at Shangfang Temple in Anji, and later moved to Sisi Fabao Temple, Longxing Temple, Huanglong Temple, Chengtian Temple in Wujun, and finally resided at Jingci Temple. Ascending the hall, he said: 'With a horizontal gaze, under the blue sky, all nations are peaceful. Lowering the hand, in the red dust, a thousand peaks are bathed in the sunrise.' If you think like this, then it is not like this. Therefore, it is said: 'This Dharma seal of mine is spoken for the benefit of the world. Do not recklessly propagate it wherever you travel.' Holding his staff horizontally, he said: 'The Buddha entered Nirvana two thousand two hundred and six years ago (according to this statement, the Buddha's Nirvana should be around 918 BC). The Shramana Xinggong, today at the end of Tiaozha, in a place where the bells and drums are clear, reveals this seal, without the slightest falsehood.' He put down his staff and said: 'Respectfully announced.'
Ascending the hall, he said: 'In the quiet mountains, the bees are busy collecting flowers, their legs heavy; in the empty forest, the bamboo shoots are budding, their skin bright.' Leaning on the railing, I unconsciously became entranced, and was awakened by the song of the oriole. Monk Sixi said, he deserves sixty blows of the staff. Why? Because he should not follow sounds and chase after colors.
Ascending the hall, he said: 'In the water village by the water's edge, the land is damp, and the mosquitoes in June bite like iron.' Getting up in the middle of the night, laughing non-stop, what's the point of the endless troubles? A fan by the bedside, broken again for no reason.
Ascending the hall, he said: 'In the village of three families, the cow wags its tail.' Waving the whisk, he said: 'How much difference is there between that (the cow's tail) and this?' Throwing down the whisk, he said: 'It's simply time to stop imprisoning and increase wisdom.'
Ascending the hall, he said: 'Zen Master Xuefeng rolls the ball, Zen Master Heshan beats the drum, Vajrapani Secret Demon holds the iron fork, Zen Master Daowu dances.' All the sages and saints are different because of the unconditioned dharma.' He shouted once and descended from the seat.
Instructing the assembly: 'The entire earth is a Vajra body, where should the high seat be placed?' The banana tree sprouts upon hearing thunder, tell me, is this sentient or insentient?' Below Nanping Mountain, three barriers stand tall, those who cannot pass through make one mistake after another; those who can pass through face a thousand difficulties. Suddenly, someone who is not convinced comes out and says: 'Since one can pass through, why?'
難。去明日來。與你仔細相看。
問僧。如何是你自己。僧擬對。師便推出。
舉黃龍見慈明因緣。頌曰。錯錯。戲海驪龍。衝霄俊鶴。老慈明無著摸。笑里重重露栓索。佛手一展日月昏。大江從此風濤惡。
嘉興府天寧冰谷衍禪師
上堂。朔風何蕭蕭。吹彼巖下衣。家業久荒蕪。遊子胡不歸。人生百歲豈長保。昨日少年今已老。翻憶寒山子。十年歸不得。忘卻來時道。
上堂。劫石可消。恩情難斷。拍膝一下曰。蒿冢青松下。年年掛紙錢。
上堂。冷風疏雨做新年。寂寞寒冰古澗邊。暖閣地爐煨榾柮。送窮不用火燒錢。
聖節上堂。心正安。六國通天地闊。車書同風從虎雲從龍。深惟海高惟嵩。萬靈無處參化工。但知一氣復鴻蒙。擊拂子下座。
蘇州府虎丘云耕靖禪師
上堂。我若不說破。恐汝不回頭。我若說破。又恐諸人日後罵我去。
上堂。山僧若真正舉揚。河步亭。無汝著腳分。且抑下威光。隨汝根器。未說超宗異目。若知得虎丘山高一百三十尺舍利塔。是隋朝建立。也許汝有個入處。甘心下劣。又爭怪得老僧。
上堂。龍門無宿客。個個無退步底道理。矮疏山。三千里外賣布單。跛雲門。被拶折腳。一等恁么行腳。豈是等閑。不似汝
【現代漢語翻譯】 難。去明日來。與你仔細相看。 （難以回答。明天再來，我仔細地與你探討。）
問僧。如何是你自己。僧擬對。師便推出。 （有禪師問僧人：『什麼是你自己的本來面目？』僧人正要回答，禪師便把他推出了門外。）
舉黃龍見慈明因緣。頌曰。錯錯。戲海驪龍（傳說中的黑龍）。衝霄俊鶴。老慈明無著摸。笑里重重露栓索。佛手一展日月昏。大江從此風濤惡。 （引用黃龍禪師與慈明禪師的因緣。頌詞說：錯！錯！就像嬉戲于大海的黑龍，直衝雲霄的俊美仙鶴。老慈明禪師也無從捉摸，笑容里卻重重地顯露出束縛。佛手一展，日月都為之昏暗，大江從此風濤險惡。）
嘉興府天寧冰谷衍禪師
上堂。朔風何蕭蕭。吹彼巖下衣。家業久荒蕪。遊子胡不歸。人生百歲豈長保。昨日少年今已老。翻憶寒山子。十年歸不得。忘卻來時道。 （禪師上堂說法：北風多麼蕭瑟，吹動著巖石下的破舊衣衫。家業荒蕪已久，遊子為何還不歸來？人生百年，哪裡能夠長久保持？昨日還是少年，今天已經老去。反過來想起寒山子，十年都不能回家，忘記了來時的道路。）
上堂。劫石可消。恩情難斷。拍膝一下曰。蒿冢青松下。年年掛紙錢。 （禪師上堂說法：即使是劫石（極大的石頭）也可以被消磨，但恩情卻難以斷絕。禪師拍了一下膝蓋說：荒草叢生的墳墓，青松之下，年年都有人來掛紙錢。）
上堂。冷風疏雨做新年。寂寞寒冰古澗邊。暖閣地爐煨榾柮。送窮不用火燒錢。 （禪師上堂說法：寒冷的風和稀疏的雨構成了新年景象，寂寞的寒冰在古老的山澗邊。在溫暖的閣樓里，地爐上煨著木柴，送走貧窮，不需要燒錢。）
聖節上堂。心正安。六國通天地闊。車書同風從虎雲從龍。深惟海高惟嵩。萬靈無處參化工。但知一氣復鴻蒙。擊拂子下座。 （在皇帝誕辰日上堂說法：心正才能安定。六國暢通，天地廣闊。車軌相同，文字統一，風從虎，云從龍。深刻地思考，海洋是多麼高深，嵩山是多麼高聳。萬物都無法參與到大自然的創造之中。只要知道一切都回歸到最初的混沌狀態。說完便擊拂塵下座。）
蘇州府虎丘云耕靖禪師
上堂。我若不說破。恐汝不回頭。我若說破。又恐諸人日後罵我去。 （禪師上堂說法：我如果不說破，恐怕你們不會回頭。我如果說破，又恐怕你們日後會罵我。）
上堂。山僧若真正舉揚。河步亭。無汝著腳分。且抑下威光。隨汝根器。未說超宗異目。若知得虎丘山高一百三十尺舍利塔。是隋朝（581-618）建立。也許汝有個入處。甘心下劣。又爭怪得老僧。 （禪師上堂說法：如果老衲真正地舉揚，河步亭，就沒有你們立足的地方。暫且壓下我的威光，順應你們的根器。暫且不說超宗越格的見解。如果你們知道虎丘山高一百三十尺的舍利塔，是隋朝建立的，也許你們能有個入門之處。如果甘心處於下等，又怎麼能怪老衲呢？）
上堂。龍門無宿客。個個無退步底道理。矮疏山。三千里外賣布單。跛雲門。被拶折腳。一等恁么行腳。豈是等閑。不似汝 （禪師上堂說法：龍門沒有留宿的客人，每個人都沒有退步的道理。矮疏山，在三千里外賣布單。跛腳的雲門禪師，被人逼迫折斷了腿。同樣是這樣雲遊四方，難道是等閑之事嗎？不像你們這樣。）
【English Translation】 Difficult. Come again tomorrow. I will examine it carefully with you.
A monk asked, 'What is your own self?' The master was about to answer, but the teacher pushed him out.
Referring to the karmic connection between Huanglong and Ciming, the verse says: Wrong, wrong! A black dragon (a mythical dragon) playing in the sea, a handsome crane soaring into the sky. Old Ciming cannot grasp it, revealing shackles within his smile. With a flick of the Buddha's hand, the sun and moon darken, and the great river becomes turbulent.
Zen Master Binggu Yan of Tianning Temple in Jiaxing Prefecture
Entering the hall: How bleak the north wind blows, stirring the clothes under the rocks. The family business has long been desolate, why does the traveler not return? How can one guarantee a hundred years of life? Yesterday's youth is already old today. I recall Hanshanzi, unable to return home for ten years, forgetting the path he came by.
Entering the hall: Even kalpa stones (extremely large stones) can be worn away, but kindness is hard to sever. He clapped his knee once and said, 'Under the desolate graves and green pines, paper money is hung every year.'
Entering the hall: Cold wind and sparse rain make up the New Year. Lonely cold ice by the ancient stream. Warming the firewood in the warm pavilion's hearth, sending away poverty without burning money.
Entering the hall on the Emperor's Birthday: When the heart is upright, there is peace. The six kingdoms are connected, and heaven and earth are vast. Carts share the same tracks, writing shares the same script, wind follows the tiger, and clouds follow the dragon. Deeply contemplate the sea's depth and Mount Song's height. The myriad spirits cannot participate in the Creator's work. Just know that everything returns to the initial chaos. He struck the whisk and descended from the seat.
Zen Master Yun Geng Jing of Huqiu in Suzhou Prefecture
Entering the hall: If I don't speak it out, I fear you won't turn back. If I speak it out, I fear you will scold me later.
Entering the hall: If this mountain monk truly proclaims it, there will be no place for you to stand in Hebu Pavilion. I will suppress my majestic light and follow your capacities. I won't speak of surpassing sects and extraordinary visions. If you know that the Huqiu Mountain's stupa, one hundred and thirty feet tall, was built in the Sui Dynasty (581-618), perhaps you will have a place to enter. If you are content with inferiority, don't blame this old monk.
Entering the hall: Longmen has no overnight guests; everyone has no reason to retreat. Short and sparse mountain, selling cloth sheets three thousand miles away. Lame Yunmen, his leg was broken by force. Traveling around like this, is it a trivial matter? Not like you.
輩只管悠悠過日。
浴佛上堂。我觀如來。前際不來。后際不去。今亦不住。且道。大殿里香湯沐浴個甚麼。若也會得。手中杓子。拈放自由。其或未然。明年此日。依舊胡潑亂潑。
上堂。冷如冰霜。細如米末。水不能漂。火不能熱。王母畫下云旗翻。子規夜啼山竹裂。
上堂。古人道。依經解義。三世佛冤。離經一字。還同魔說。依與離既不可得。畢竟如何。卓拄杖曰。漁人只看絲綸上。不見蘆華對蓼紅。
上堂。拈拄杖曰。云耕看山玩水。拄杖子亦看山玩水。云耕渾身病苦。拄杖子亦渾身病苦。云耕脫體輕安。拄杖子亦脫體輕安。卓拄杖曰。擘開華岳易。除卻愛憎難。
道場巖禪師法嗣
杭州府徑山虛堂智愚禪師
四明人。首參運庵顏。言下了旨。出世嘉禾興聖。遷光孝。婺之寶林。明之顯孝。延福瑞巖。育王柏巖。杭之凈慈。咸淳末。被旨住徑山。歷住十剎。室中垂語曰。己眼未明底。因甚將虛空作布褲著。畫地為牢。因甚透者個不過。入海算沙底。因甚向針鋒頭上翹足。
僧問。聲前一句。不墮常機。轉位就功。如何相見。師曰。問訊不出手。曰且道天子萬年。又作么生。師曰。瑞草生嘉運。靈華結早春。曰直得九州四海雷動風飛。師曰。出門惟恐不先
【現代漢語翻譯】 現代漢語譯本：
輩分小的人只管悠閒地過日子。 浴佛上堂開示：我觀察如來（Tathagata，佛的稱號之一），過去沒有來處，未來沒有去處，現在也沒有住處。那麼，大殿里用香湯沐浴的是什麼呢？如果能夠領會，手中的勺子，拿起放下都自由自在。如果不能領會，明年今日，依舊胡亂潑灑。 上堂開示：冷得像冰霜，細得像米末，水不能使它漂浮，火不能使它發熱。王母（西王母，中國神話人物）畫下的云旗翻動，杜鵑鳥在夜晚啼叫，山上的竹子都裂開了。 上堂開示：古人說，依照經書解釋義理，三世諸佛都要喊冤；離開經書一個字，就如同魔的說法。依照和離開都不可得，究竟該怎麼辦呢？用拄杖敲地一下說：漁人只看絲線，卻不見蘆葦花對著蓼草紅艷。 上堂開示：拿起拄杖說：云耕看山玩水，拄杖也看山玩水。云耕渾身病痛，拄杖也渾身病痛。云耕脫離形體得到輕安，拄杖也脫離形體得到輕安。用拄杖敲地一下說：劈開華山容易，除去愛憎之心卻很難。 道場巖禪師的法嗣 杭州府徑山虛堂智愚禪師 是四明（今浙江寧波）人。最初參訪運庵顏禪師，聽了他的開示后領悟了禪宗的宗旨。後來在嘉禾興聖寺開法傳禪，又遷往光孝寺、婺州寶林寺、明州顯孝寺、延福瑞巖寺、育王柏巖寺、杭州凈慈寺。宋咸淳年間（1265-1274），奉旨住持徑山寺。前後住持過十座寺廟。在禪房中開示說：自己眼目未明的人，為什麼要把虛空當作布褲穿？在地上畫個圈當作牢房，為什麼卻透不過去？入海計算沙子的人，為什麼要在針尖上翹起腳？ 有僧人問：聲音出現之前的那句話，不落入尋常的機鋒，轉換位置成就功用，如何才能相見？ 虛堂智愚禪師回答說：問訊時不伸手。僧人又問：且說天子萬歲，又該如何？ 虛堂智愚禪師回答說：吉祥的瑞草生長在美好的時代，靈異的花朵結在早春。僧人說：直使得九州四海雷動風飛。 虛堂智愚禪師回答說：出門只怕趕不上先機。
【English Translation】 English version:
The younger generation just goes about their days leisurely. Sermon during the Bathing the Buddha ritual: I observe the Tathagata (one of the titles of the Buddha), from the past there is no coming, to the future there is no going, and in the present there is no abiding. Then, what is being bathed with fragrant water in the main hall? If you can understand this, the ladle in your hand can be picked up and put down freely. If you cannot understand, then next year on this day, you will still be splashing around haphazardly. Sermon: Cold as ice and frost, fine as rice powder, water cannot float it, fire cannot heat it. The cloud banners painted by the Queen Mother (Xi Wangmu, a figure in Chinese mythology) flutter, the cuckoo cries at night, and the mountain bamboos crack. Sermon: The ancients said, 'To interpret the meaning according to the scriptures is to wrong the Buddhas of the three worlds; to deviate from the scriptures by a single word is to speak like a demon.' Since both 'according to' and 'deviating from' are unattainable, what should one do? He struck the ground with his staff and said, 'The fisherman only looks at the fishing line, but does not see the reed flowers against the red smartweed.' Sermon: Holding up his staff, he said, 'Yun Geng (a person's name) watches the mountains and plays in the water, and the staff also watches the mountains and plays in the water. Yun Geng is full of illness and suffering, and the staff is also full of illness and suffering. Yun Geng is free from the body and attains ease, and the staff is also free from the body and attains ease.' He struck the ground with his staff and said, 'Splitting Mount Hua is easy, but removing love and hatred is difficult.' Successor of Dharma from Zen Master Daochangyan Zen Master Xutang Zhiyu of Jingshan Temple in Hangzhou Prefecture He was from Siming (present-day Ningbo, Zhejiang). He first visited Zen Master Yun'an Yan, and after hearing his teachings, he understood the essence of Zen. Later, he opened the Dharma and transmitted Zen at Xingsheng Temple in Jiahe, and then moved to Guangxiao Temple, Baolin Temple in Wuzhou, Xianxiao Temple in Mingzhou, Yanfu Ruiyan Temple, Yuhuang Baiyan Temple, and Jingci Temple in Hangzhou. During the Xianchun era of the Song Dynasty (1265-1274), he was ordered to reside at Jingshan Temple. He resided in ten temples in total. In his room, he gave the following instruction: 'Those whose eyes are not yet clear, why do they wear emptiness as cloth pants? Drawing a circle on the ground as a prison, why can't they break through it? Those who count sand in the sea, why do they stand on tiptoe on the tip of a needle?' A monk asked, 'The phrase before the sound, not falling into ordinary cleverness, transforming position to achieve function, how can we meet it?' The Master Xutang Zhiyu replied, 'When inquiring, do not extend your hand.' The monk then asked, 'Then what about the Emperor's ten thousand years?' The Master Xutang Zhiyu replied, 'Auspicious herbs grow in a prosperous era, and spiritual flowers bloom in early spring.' The monk said, 'It makes the nine provinces and four seas thunder and wind fly.' The Master Xutang Zhiyu replied, 'Going out, one only fears not being the first to seize the opportunity.'
到。
上堂。春風如刀。春雨如膏。衲僧門下。何用忉忉。
上堂。言而足。終日言而盡道。言而不足。終日言而盡物。且道。道與物是一是二。若道是一。為甚麼客山高主山低。若道是二。怎奈雲天地一指。萬物一馬。個里緇素得出。還你草鞋錢。其或不然。但願來年蠶麥熟。羅睺羅兒與一文。
結夏上堂。有一人日消萬兩黃金。同此聖制。只是無人識得。若有人識得。許伊日消萬兩黃金。
上堂。寶林初無門墻與人近傍。亦不置之於無何有之鄉。只要諸人如鐵入土。與土俱化。然後可以發越。其如運糞入者。吾末如之何。
上堂。舉松源臨寂告眾曰。久參兄弟。正路上行者有。只不能用黑豆法。臨濟之道將泯絕無聞。傷哉。師曰。鷲峰老人。大似倚杖騎馬。雖無僵仆之患。未免旁觀者丑。
晚住凈慈。入院日。參徒問答次。忽天使傳旨。問趙州因甚八十行腳。虛堂因甚八十住山。師乃舉趙州行腳到臨濟話。頌曰。趙州八十方行腳。虛堂八十再住山。別有一機恢佛祖。九重城裡動龍顏。天使以頌回奏。上大悅。
舉東寺示眾心不是佛。智不是道。劍去久矣。爾方刻舟話。頌曰。昨日因過竹院西。鄰家稚子隔溪啼。山寒水肅半黃落。無數歸鴉卜樹棲。
舉大慈上堂
【現代漢語翻譯】 現代漢語譯本：
上堂說法。春風像刀一樣凜冽，春雨像油脂一樣潤澤。我們出家人的門下，何必如此嘮叨不休。
上堂說法。言語充足，終日言說就能窮盡真理；言語不足，終日言說也只能窮盡事物。那麼請問，道與物是一還是二？如果說是『一』，為什麼客山高而主山低？如果說是『二』，又怎奈何莊子說『天地一指，萬物一馬』？你們這些僧人如果能夠從中領悟，我還你買草鞋的錢。如果不能領悟，但願來年蠶麥豐收，羅睺羅（佛陀的兒子）也能得到一枚銅錢。
結夏安居上堂說法。有一個人每天消耗萬兩黃金，（這種行為）與聖人的制度相同。只是沒有人能夠認識到這一點。如果有人能夠認識到這一點，就允許他每天消耗萬兩黃金。
上堂說法。寶林寺（寺名）本來就沒有門墻，與人親近，也不位於虛無縹緲的地方。只要各位像鐵一樣進入泥土，與泥土一同化合，然後才可以有所發越。至於那些像運糞的人，我實在是沒有辦法。
上堂說法。引用松源禪師臨終時告誡眾人說：『長久參學的兄弟們，在正路上行走的人有，只是不能運用黑豆法。臨濟宗（宗派名）的道將要泯滅，無人知曉，可悲啊！』我說：鷲峰老人（指佛陀），很像拄著枴杖騎馬，雖然沒有跌倒的危險，但免不了被旁觀者嘲笑。
晚年住在凈慈寺（寺名），入院那天，與參學的弟子問答時，忽然有天使傳達皇帝的旨意，詢問趙州禪師（人名）為什麼八十歲還要行腳雲遊，虛堂禪師（人名）為什麼八十歲還要住持山寺。我於是舉趙州禪師行腳雲遊到臨濟宗的事蹟，並作頌說：趙州禪師八十歲才開始行腳雲遊，虛堂禪師八十歲還要再次住持山寺。他們別有一種機鋒來光大佛祖的教義，以至於在京城裡都驚動了皇帝。天使將頌詞帶回朝廷稟告，皇帝非常高興。
引用東寺禪師開示眾人說：『心不是佛，智不是道。』就像劍已經離開了，你們才來刻舟求劍一樣。並作頌說：昨天因為路過竹院西邊，聽到鄰居家的小孩隔著溪水啼哭。山寒水冷，樹葉半黃半落，無數的歸巢烏鴉在樹上棲息。
引用大慈禪師上堂說法
【English Translation】 English version:
Entering the hall for Dharma talk. The spring breeze is like a knife, the spring rain is like ointment. Under the gate of us monks, why bother being so verbose?
Entering the hall for Dharma talk. If words are sufficient, speaking all day can exhaust the truth; if words are insufficient, speaking all day can only exhaust things. Now tell me, are the Dao and things one or two? If you say they are 'one,' why is the guest mountain high and the host mountain low? If you say they are 'two,' how can Zhuangzi say 'Heaven and earth are one finger, all things are one horse'? If you monks can understand this, I will return your money for buying straw sandals. If not, I only hope for a good harvest of silkworms and wheat next year, so that Rahula (Buddha's son) can also get a penny.
Entering the hall for the summer retreat. There is a person who spends ten thousand taels of gold every day, which is the same as the sage's system. It's just that no one can recognize this. If someone can recognize this, they are allowed to spend ten thousand taels of gold every day.
Entering the hall for Dharma talk. Baolin Temple (temple name) originally has no gates or walls, and is close to people, nor is it located in a land of nothingness. Just let everyone be like iron entering the soil, transforming with the soil, and then can they develop. As for those who carry dung, I can do nothing about them.
Entering the hall for Dharma talk. Quoting Zen Master Songyuan's final words to the assembly: 'Brothers who have been studying for a long time, there are those who walk on the right path, but they cannot use the black bean method. The way of the Linji (sect name) sect is about to be extinguished, and no one knows it, alas!' I say: The old man of Vulture Peak (referring to the Buddha) is very much like riding a horse with a cane. Although there is no danger of falling, he cannot avoid being ridiculed by onlookers.
Living in Jingci Temple (temple name) in his later years. On the day of entering the temple, during the question and answer session with the disciples, an angel suddenly conveyed the emperor's decree, asking why Zen Master Zhaozhou (person name) was still traveling at the age of eighty, and why Zen Master Xutang (person name) was still residing in the mountain temple at the age of eighty. I then cited the story of Zen Master Zhaozhou traveling to the Linji sect, and composed a verse saying: Zen Master Zhaozhou began traveling at the age of eighty, Zen Master Xutang had to reside in the mountain temple again at the age of eighty. They have another kind of opportunity to promote the teachings of the Buddha, so that even the emperor in the capital was alarmed. The angel took the verse back to the court to report, and the emperor was very happy.
Quoting Zen Master Dongsi's instruction to the assembly: 'The mind is not the Buddha, wisdom is not the Dao.' It's like the sword has already left, and you are still carving a boat to find the sword. And composed a verse saying: Yesterday, because I passed by the west of the Bamboo Courtyard, I heard the neighbor's child crying across the stream. The mountains are cold and the water is bleak, and the leaves are half yellow and half fallen, and countless returning crows are perched on the trees.
Quoting Zen Master Daci's Dharma talk in the hall
曰。山僧不解答話。祇解識病。時有僧出。慈便歸方丈話。頌曰。輕如毫末重如山。地角天涯去復還。黃葉隕時山骨露。水邊依舊石生班。□□□□十月初八日。示寂。塔于徑山直嶺下曰天然。高麗國。嘗請師供養八載。問法弟子嘗隨千指。嘉靖間。王遣法嗣來山掃塔。
寧波府天童石帆衍禪師
舉陸亙大夫問南泉何姓。泉曰姓王。曰還有眷屬也無。泉曰四臣不昧。曰王居何位。泉曰玉殿苔生。曰玉殿苔生時如何。泉曰不居正位話頌曰。金鴨香消更漏深。沉沉玉殿紫苔生。高空有月千門照。大道無人獨自行。
舉大顛擯首座因緣。頌曰。一串摩尼。覿面當機。賺殺首座。疑殺昌黎。弄盡許多窮伎倆。春秋元自不曾知。
金山開禪師法嗣
杭州府徑山石溪心月禪師
西蜀眉州人。舉僧問九峰。如何是學人自己。峰曰更問阿誰。曰便恁么承當時如何。峰曰須彌還更戴須彌話。頌曰。自家冷暖自家知。祖意何須更問誰。全體承當全體是。須彌頂上戴須彌。
舉。晦堂因黃山谷問。捷徑處乞師指示。堂曰。祇如仲尼道。二三子以我為隱乎。吾無隱乎爾。太史居常如何理論。谷擬對。堂曰不是不是谷迷悶不已。一日侍堂山行。時方巖桂盛放。堂曰太史聞木稚香么。谷曰聞。堂曰吾無
【現代漢語翻譯】 現代漢語譯本： （石溪心月禪師）說：『山僧不解答話，只懂得辨識病癥。』當時有僧人出來，（石溪心月禪師）便回到方丈室。偈頌說：『輕如毫毛重如山，地角天涯去復還。黃葉飄落時山骨顯露，水邊依舊石生斑。』（石溪心月禪師）于□□□□十月初八日圓寂，塔建在徑山直嶺下，名為天然。（石溪心月禪師）曾應高麗國之請，接受供養八年。求法的弟子常常跟隨上千人。嘉靖年間（1522-1566），國王派遣法嗣來山掃塔。
寧波府天童石帆衍禪師
拈出陸亙大夫問南泉禪師姓什麼。南泉禪師說姓王。陸亙大夫問還有眷屬嗎？南泉禪師說『四臣不昧』。陸亙大夫問王居住在什麼位置？南泉禪師說『玉殿苔生』。陸亙大夫問玉殿苔生時如何？南泉禪師說『不居正位』。偈頌說：『金鴨香消更漏深，沉沉玉殿紫苔生。高空有月千門照，大道無人獨自行。』
拈出大顛禪師擯棄首座的因緣。偈頌說：『一串摩尼（梵語，意為寶珠），覿面當機。賺殺首座，疑殺昌黎（唐代文學家韓愈）。弄盡許多窮伎倆，春秋元自不曾知。』
金山開禪師法嗣
杭州府徑山石溪心月禪師
西蜀眉州人。拈出僧人問九峰禪師：『如何是學人自己？』九峰禪師說：『更問阿誰？』僧人說：『便恁么承當時如何？』九峰禪師說：『須彌（梵語，意為妙高山）還更戴須彌』。偈頌說：『自家冷暖自家知，祖意何須更問誰。全體承當全體是，須彌頂上戴須彌。』
拈出晦堂禪師因黃山谷問：『捷徑處乞師指示。』晦堂禪師說：『只如仲尼（孔子）道：二三子以我為隱乎？吾無隱乎爾。』太史（黃山谷）居常如何理論？黃山谷擬對，晦堂禪師說：『不是不是』，黃山谷迷悶不已。一日侍奉晦堂禪師山行，當時正值巖桂盛放。晦堂禪師說：『太史聞木稚香么？』黃山谷說：『聞。』晦堂禪師說：『吾無
【English Translation】 English version: (Shixi Xinyue Chan Master) said: 'This mountain monk does not answer questions, but only knows how to identify illnesses.' At that time, a monk came out, and (Shixi Xinyue Chan Master) returned to his abbot's room. The verse says: 'Light as a feather, heavy as a mountain, returning from the ends of the earth. When yellow leaves fall, the mountain bones are revealed, and moss still grows on the rocks by the water.' (Shixi Xinyue Chan Master) passed away on the eighth day of the tenth month of □□□□. His stupa was built at the foot of Zhiling Mountain in Jingshan, named Tianran. (Shixi Xinyue Chan Master) was once invited by the Goryeo Kingdom to receive offerings for eight years. Disciples seeking the Dharma often numbered in the thousands. During the Jiajing period (1522-1566), the king sent a Dharma successor to the mountain to sweep the stupa.
Zen Master Shifan Yan of Tiantong Temple in Ningbo Prefecture
He cited the story of Lu Xuan, a high official, asking Nanquan Chan Master what his surname was. Nanquan Chan Master said his surname was Wang. Lu Xuan asked if he had any family members. Nanquan Chan Master said, 'The four ministers are not ignorant.' Lu Xuan asked what position Wang held. Nanquan Chan Master said, 'Moss grows in the jade palace.' Lu Xuan asked what it was like when moss grew in the jade palace. Nanquan Chan Master said, 'Not dwelling in the proper position.' The verse says: 'The golden duck incense fades, and the water clock deepens, the jade palace is covered in deep purple moss. The high sky has a moon shining on thousands of doors, the great path is empty, and one walks alone.'
He cited the story of Dadian Chan Master banishing the head seat. The verse says: 'A string of mani (Sanskrit, meaning jewel), face to face, seizing the opportunity. Tricking the head seat, causing Changli (Han Yu, a Tang Dynasty writer) to doubt. Exhausting many poor tricks, never knowing spring and autumn from the beginning.'
Dharma Successor of Chan Master Kai of Jinshan
Zen Master Shixi Xinyue of Jingshan Mountain in Hangzhou Prefecture
He was from Meizhou in Western Shu. He cited a monk asking Jiufeng Chan Master: 'What is the student's own self?' Jiufeng Chan Master said: 'Who else would you ask?' The monk said: 'Then how should I accept it at that moment?' Jiufeng Chan Master said: 'Mount Sumeru (Sanskrit, meaning Mount Meru) still wears Mount Sumeru.' The verse says: 'One knows one's own warmth and cold, why ask anyone else about the meaning of the patriarch? Accepting the whole is the whole, Mount Sumeru wears Mount Sumeru on its head.'
He cited the story of Huitang Chan Master being asked by Huang Shangu: 'Please, Master, point out a shortcut.' Huitang Chan Master said: 'Just like Zhongni (Confucius) said: Do you think, my disciples, that I have concealed anything from you? I have concealed nothing from you.' How does Grand Historian (Huang Shangu) usually discuss this? Huang Shangu tried to answer, but Huitang Chan Master said: 'No, no.' Huang Shangu was confused. One day, he accompanied Huitang Chan Master on a mountain walk, and osmanthus flowers were in full bloom. Huitang Chan Master said: 'Grand Historian, do you smell the fragrance of the wood?' Huang Shangu said: 'I smell it.' Huitang Chan Master said: 'I have no
隱乎爾。谷釋然即禮拜曰。和尚得恁么老婆心切。堂笑曰。祇要公到家耳。頌曰。渠儂家住白雲鄉。南北東西路渺茫。幾度欲歸歸未得。忽聞巖蕙送幽香。
舉龐居士有男不婚有女不嫁話。頌曰。收拾山雲海月情。團圞鼻直眼眉橫。龜毛拂子兔角杖。敲得虛空嚗嚗聲。
舉龐公訪大同提笊籬因緣。拈曰。普濟把定。被龐公痛處一錐。直得左轉右側。前依后隨。笊籬提起處。相呼作舞時。若言依樣畫貓兒。定把黃金鑄子期。
僧問。如何是佛。師曰。矮子看戲。
送僧還雙林偈曰。未到雙林見舊遊。眉橫新月眼橫秋。寒暄未舉宜先問。因甚橋流水不流。宋□□□□六月初九日示寂。
華藏通禪師法嗣
杭州府徑山虛舟普度禪師
維揚江都史氏子。稍長無處俗意。母識其志。俾依郡之天寧出家。會與畢將運舟遇共語。畢大奇之曰。此兒短小精捍。音吐如鐘。他日法門爪牙也。攜歸武林。從東堂院祖信受業。經五年去參方。初見鐵牛印于靈隱。時無礙唱道薦福。師特往叩。礙問。不與萬法為侶者。是甚麼人。師曰。金香爐下鐵崑崙。礙曰。將謂者矮子有長處。師曲躬作禮曰。謝和尚證明。天童晦巖光。大慈石巖璉。虎丘石室迪。相見皆器異。
淳祐初。出世金陵半山。次
【現代漢語翻譯】 現代漢語譯本： 隱峰禪師隱去了（隱乎爾）。谷釋然（人名）立刻禮拜說：『和尚您真是婆心切切。』隱峰禪師笑著說：『只要你到家就行了。』頌詞說：『他家住在白雲鄉，南北東西道路渺茫。幾次想要回去卻回不去，忽然聞到巖蕙送來幽香。』
講述龐居士的兒子不結婚、女兒不嫁人的故事。頌詞說：『收拾山雲海月的情懷，團圓鼻直眼眉橫。龜毛拂子兔角杖，敲得虛空嚗嚗聲。』
講述龐公拜訪大同禪師，提著笊籬的因緣。拈花微笑說：『普濟禪師把持著，被龐公痛處一錐。直得左轉右側，前依后隨。笊籬提起處，相呼作舞時。若說依樣畫貓兒，定把黃金鑄子期。』
有僧人問：『如何是佛？』禪師說：『矮子看戲。』
送僧人返回雙林寺的偈語說：『未到雙林就見到舊友，眉毛如新月，眼睛如秋水。寒暄未說宜先問，為何橋流水不流？』宋朝（960-1279）某年六月初九日圓寂。
華藏通禪師的法嗣
杭州府徑山虛舟普度禪師
是維揚江都史氏的兒子。稍微長大就沒有世俗的想法。母親瞭解他的志向，讓他到郡里的天寧寺出家。適逢與畢將軍一起運船，與他交談。畢將軍非常驚奇地說：『這孩子身材矮小卻精明強悍，聲音洪亮如鐘。將來必定是佛門中的棟樑之才。』於是帶他回到武林，跟隨東堂院祖信禪師學習。經過五年後離開去參訪。最初在靈隱寺見到鐵牛印禪師。當時無礙禪師在薦福寺說法，禪師特地前去請教。無礙禪師問：『不與萬法為侶者，是什麼人？』禪師回答說：『金香爐下鐵崑崙。』無礙禪師說：『還以為這矮子有什麼長處。』禪師彎腰作揖說：『感謝和尚證明。』天童晦巖光禪師、大慈石巖璉禪師、虎丘石室迪禪師，相見后都認為他與衆不同。
淳祐初年（1241年），在金陵半山開山說法，之後...
【English Translation】 English version: Yinhu Er (Master Yin Feng hid himself). Gu Shiran (a name) immediately bowed and said, 'Venerable Monk, you are so kind and earnest.' The Master smiled and said, 'I only want you to reach home.' A verse says, 'His home is in the land of white clouds, the roads to the north, south, east, and west are vast and indistinct. Several times he wanted to return but could not, suddenly he smelled the fragrance of rock orchids.'
Relating the story of Layman Pang's son not marrying and his daughter not marrying. A verse says, 'Gathering the feelings of mountain clouds and sea moon, round and complete, nose straight, eyebrows horizontal. A whisk made of tortoise hair, a staff made of rabbit horn, striking the void with a 'pop' sound.'
Relating the story of Layman Pang visiting Great Master Datong, carrying a bamboo sieve. He twirled a flower and smiled, saying, 'Master Puji holds firm, struck by Layman Pang's painful point. Causing him to turn left and right, following before and after. When the sieve is lifted, they call out and dance together. If you say you are drawing a cat according to the model, you will surely cast Ziqi with gold.'
A monk asked, 'What is Buddha?' The Master said, 'A short man watching a play.'
A verse for sending a monk back to Shuanglin Temple says, 'Before arriving at Shuanglin, I see old friends, eyebrows like a new moon, eyes like autumn water. Before exchanging greetings, it is best to ask first, why does the water under the bridge not flow?' Died on the ninth day of the sixth month of a certain year in the Song Dynasty (960-1279).
Successor of Chan Master Huazang Tong
Chan Master Xuzhou Pudu of Jingshan in Hangzhou Prefecture
He was the son of the Shi family of Jiangdu, Yangzhou. As he grew older, he had no worldly thoughts. His mother understood his aspirations and allowed him to become a monk at Tianning Temple in the prefecture. Once, while transporting a boat with General Bi, they spoke together. General Bi was very surprised and said, 'This child is short but clever and strong, his voice is as loud as a bell. In the future, he will surely be a pillar of the Buddhist community.' So he took him back to Wulin and had him study under Chan Master Zuxin of Dongtang Courtyard. After five years, he left to visit other masters. He first met Chan Master Tieniu Yin at Lingyin Temple. At that time, Chan Master Wu'ai was preaching at Jianfu Temple, and the Master went specifically to ask for instruction. Chan Master Wu'ai asked, 'What is the person who is not a companion to the myriad dharmas?' The Master replied, 'An iron Kunlun under the golden incense burner.' Chan Master Wu'ai said, 'I thought this short man had some merit.' The Master bowed and said, 'Thank you, Venerable Monk, for your confirmation.' Chan Master Tiantong Huiyan Guang, Chan Master Daci Shiyan Lian, and Chan Master Huqiu Shishi Di, all thought he was extraordinary upon meeting him.
In the early years of Chunyou (1241), he opened a temple and preached at Banshan in Jinling, then...
遷潤之金山。潭之鹿苑。撫之疏山。蘇之承天。景定間。補天竺。旨升靈隱。咸淳乙丑。詔住徑山。上堂。邪人說正法。正法悉皆邪。正人說邪法。邪法悉皆正。卓拄杖曰。邪耶正耶。又卓一卓曰。說耶不說耶。曏者里揀辨得出。黃金為屋未為貴。玉食錦衣何足榮。
上堂。萬法是心光。諸緣惟性曉。本無迷悟人。只要今日了。既無迷悟。了個甚麼。卓拄杖曰。千言萬語無人會。又逐流鶯過短墻。
上堂。舉雲門示眾曰。汝等諸人。在此過夏。山僧深不欲向你道。惜取眉毛好。師曰。雲門靈龜曳尾。拂跡跡生。靈隱即不然。汝等諸人在此過夏。山僧直截向你道。口是禍門。
舉臨濟道。有一人論劫在途中不離家舍。有一人離家舍不在途中。那個合受人天供養話。頌曰。兔馬有角。牛羊無角。寸尺毫𨤲。天地寥廓。潘閬倒騎驢。攧殺黃番綽。
住徑山。值火余。志圖恢復。將有緒。俄示微恙。索筆大書曰。八十二年。駕無底船。踏翻歸去。明月一天。擲筆而逝。時□□四月二十四日也。全身塔寺東十里罘罳塢之陽。
瑞巖巖禪師法嗣
蘇州府萬壽訥堂辯禪師
上堂。釋迦老子。降誕王宮。初生下來。不妨令人疑著。及乎道天上天下唯吾獨尊。敗闕了也。後來冷地羞慚。四十
【現代漢語翻譯】 現代漢語譯本 遷居到潤州（今江蘇鎮江）的金山寺，居住在潭州的鹿苑寺，安撫在撫州的疏山寺，在蘇州的承天寺。景定年間（1260-1264年），補任天竺寺住持。奉旨升任靈隱寺住持。咸淳乙丑年（咸淳元年，1265年），奉詔住持徑山寺。上堂說法：『邪人說正法，正法全部變成邪法；正人說邪法，邪法全部變成正法。』拿起拄杖說：『是邪是正？』又用拄杖敲了一下，說：『說還是不說？』如果有人能在這裡分辨得出，那麼即使黃金為屋也不算貴重，玉食錦衣又有什麼值得榮耀的？』 上堂說法：『萬法都是心的光明，各種因緣唯有自性才能明白。本來就沒有迷惑和覺悟的人，只要今日明瞭。』既然沒有迷惑和覺悟，那要明瞭個什麼？拿起拄杖說：『千言萬語無人能懂，人們又去追逐那飛過矮墻的黃鶯。』 上堂說法。引用雲門文偃禪師開示大眾的話說：『你們這些人，在這裡過夏天，老僧我實在不想對你們說「愛惜眉毛」這句話。』靈隱禪師卻說：『雲門禪師像靈龜一樣拖著尾巴，想要拂去痕跡，反而處處留下痕跡。我靈隱禪師卻不是這樣，你們這些人在這裡過夏天，老僧我直接告訴你們：口是禍患之門。』 引用臨濟義玄禪師的話說：『有一個人，歷經無數劫都在途中，卻從未離開家舍；有一個人，離開了家舍，卻不在途中。哪一個才堪受人天供養？』頌詞說：『兔子和馬有角，牛和羊卻沒有角。尺寸和毫釐之間，天地如此寥廓。潘閬倒騎著驢，摔死了黃番綽。』 住持徑山寺期間，正值火災之後，立志恢復寺院，事情將要有頭緒的時候，忽然感到身體不適，拿起筆寫道：『八十二年，駕著沒有底的船，翻身歸去，明月照耀著整個天空。』寫完便扔下筆去世了。時間是（宋）□□年四月二十四日。全身塔位於寺廟東面十里的罘罳塢的南面。 瑞巖巖禪師的法嗣 蘇州府萬壽訥堂辯禪師 上堂說法：『釋迦老子，降生在王宮，剛出生時，不妨讓人心生疑惑。等到他說「天上天下唯我獨尊」時，就徹底失敗了。後來暗自感到羞愧，四十年...』
【English Translation】 English version He moved to Jinshan Temple in Runzhou (now Zhenjiang, Jiangsu), resided in Luyuan Temple in Tanzhou, comforted at Shushan Temple in Fuzhou, and at Chengtian Temple in Suzhou. During the Jingding era (1260-1264), he was appointed abbot of Tianzhu Temple. He was ordered to be promoted to abbot of Lingyin Temple. In the year of Yichou in the Xianchun era (the first year of Xianchun, 1265), he was ordered to reside at Jingshan Temple. Ascending the hall, he preached: 'When a heretic speaks the true Dharma (teachings), the true Dharma all becomes heretical; when a righteous person speaks the heretical Dharma, the heretical Dharma all becomes righteous.' He picked up his staff and said, 'Is it heretical or righteous?' He tapped the staff once more and said, 'To speak or not to speak?' If someone can discern this here, then even a house of gold is not precious, and jade food and silk clothes are not worth glorying in.' Ascending the hall, he preached: 'All dharmas are the light of the mind, and all conditions are only understood by the self-nature. Originally, there are no people who are deluded or enlightened, only today's understanding is needed.' Since there is no delusion or enlightenment, what is there to understand? He picked up his staff and said, 'Thousands of words and ten thousands of phrases, no one understands, and people chase after the oriole flying over the low wall.' Ascending the hall, he quoted Zen Master Yunmen Wenyan's instruction to the assembly, saying: 'You people, spending the summer here, this old monk really doesn't want to say to you the phrase 'cherish your eyebrows'.' Zen Master Lingyin said: 'Yunmen Zen Master is like a spirit turtle dragging its tail, wanting to brush away the traces, but leaving traces everywhere. I, Zen Master Lingyin, am not like that. You people spending the summer here, this old monk directly tells you: the mouth is the gate of disaster.' He quoted Zen Master Linji Yixuan as saying: 'There is a person who, through countless kalpas (aeons), is on the road but never leaves home; there is a person who leaves home but is not on the road. Which one is worthy of receiving the offerings of humans and devas (gods)?' The verse says: 'Rabbits and horses have horns, but cows and sheep have no horns. Between inches and millimeters, heaven and earth are so vast. Pan Lang rode a donkey backwards and fell to his death, Huang Fancho.' During his tenure as abbot of Jingshan Temple, it was after a fire. He was determined to restore the temple, and just as things were about to get on track, he suddenly felt unwell. He picked up a pen and wrote: 'Eighty-two years, sailing a bottomless boat, turning over and returning, the bright moon shines on the entire sky.' After writing, he threw down the pen and passed away. The time was the 24th day of the fourth month of (Song Dynasty) □□ year. His whole body stupa (burial mound) is located south of Fusiwu, ten miles east of the temple. Dharma successor of Zen Master Ruiyan Yan Zen Master Natang Bian of Wanshou Temple in Suzhou Prefecture Ascending the hall, he preached: 'The old man Shakyamuni (釋迦老子), was born in the royal palace, and it is okay to make people suspicious when he was just born. When he said, 'Above the heavens and below the heavens, I alone am the honored one,' he failed completely. Later, he secretly felt ashamed, for forty years...'
九年三百餘會。救搭也救搭不來。收拾也收拾不上。諸仁者。要見釋迦老子底敗闕處么。是非只爲多開口。煩惱皆因強出頭。
上堂。你也在者里。我也在者里。人夫交接。兩得相見。時清休唱太平歌。一貫文。糴三斗半米。二貫五百文。買一個大絹。好諸禪德。雖然如此。廚中有剩飯。路上有饑人。
上堂。僧問古德。萬境來侵時如何。德曰坐卻著。古德有障斷狂瀾底手段。未免勞心費力。或有問金山。萬境來侵時如何。只向他道。我既無心於萬物。何妨萬物常圍繞。
上堂。我若與你說破。將后必然罵我。我若不與你說破。又恐你因循蹉過。忽有個漢出來道。長老話墮了也。只向他道。老僧罪過。寄無準偈曰。鱉與猿交割不開。兄呼弟應似忘懷。及乎說到誵訛處。又卻心肝不帶來。
蘇州府虎丘清溪義禪師
送僧偈曰。臺山萬疊入眉青。途路同行各奔程。清曉雞啼茅店月。是誰先起喚師兄。
雪竇謙禪師法嗣
蘇州府承天覺庵夢真禪師
宣州人。八歲為僧。十九受具。二十行腳。所見尊宿。皆不能了決。慕無準。遂登徑山叩見。每到室中。輒戰怖。且忘卻話頭。自此不去入室。晝夜只是坐禪。一日廊下行。聞火板鳴有省。自以為得。於是入室。準問。你是吃粥
【現代漢語翻譯】 九年間有三百多次集會。救助也救助不過來，收拾也收拾不完。各位仁者，想要見識釋迦老子（佛教創始人）的破綻之處嗎？是非皆因多嘴，煩惱皆因強出頭。
上堂開示。你在這裡，我也在這裡，人與人交往，彼此相見。時局太平就不要再唱太平歌了。一貫錢，只能買三斗半米。二貫五百文，買一件大絹。各位禪德，即便如此，廚房裡還有剩餘的飯菜，路上還有飢餓的人。
上堂開示。有僧人問古德（古代高僧），『萬境來侵時如何？』古德回答說：『坐卻著。』古德有阻擋狂瀾的手段，但免不了勞心費力。如果有人問金山（禪師名），『萬境來侵時如何？』就直接告訴他：『我既無心於萬物，何妨萬物常圍繞。』
上堂開示。我如果和你們說破，將來必然會有人罵我。我如果不和你們說破，又恐怕你們因此因循蹉過。如果有人跳出來說：『長老說錯話了！』就直接告訴他：『老僧罪過。』寄給無準（禪師名）的偈子說：『鱉與猿交割不開，兄呼弟應似忘懷。及乎說到誵訛處，又卻心肝不帶來。』
蘇州府虎丘清溪義禪師
送僧偈說：『臺山萬疊入眉青，途路同行各奔程。清曉雞啼茅店月，是誰先起喚師兄。』
雪竇謙禪師法嗣
蘇州府承天覺庵夢真禪師
宣州人。八歲出家為僧，十九歲受具足戒，二十歲開始行腳參訪。所見到的尊宿（有德行的僧人），都不能解決他的疑問。仰慕無準（禪師名），於是登上徑山拜見。每次進入方丈室，總是戰戰兢兢，甚至忘記了要說什麼。從此以後不再進入方丈室，日夜只是坐禪。有一天在廊下行走，聽到火板敲擊的聲音，有所領悟，自以為得道。於是進入方丈室，無準（禪師名）問：『你是吃粥
【English Translation】 More than three hundred assemblies in nine years. Saving cannot save enough, tidying cannot tidy up completely. All of you, virtuous ones, do you want to see the flaws of old Shakyamuni (founder of Buddhism)? Troubles arise from too much talking, and vexations come from sticking one's neck out.
Ascending the hall for instruction. You are here, and I am here. People interact and meet each other. In peaceful times, there's no need to sing songs of peace. One string of cash can only buy three and a half 'dou' of rice. Two strings and five hundred cash can buy a large piece of silk. Good sirs, even so, there is leftover rice in the kitchen, and there are hungry people on the road.
Ascending the hall for instruction. A monk asked an ancient worthy (ancient high monk), 'What to do when myriad realms invade?' The ancient worthy replied, 'Just sit down.' The ancient worthy had the means to block raging waves, but it inevitably took effort and energy. If someone asks Jinshan (Zen master's name), 'What to do when myriad realms invade?' Just tell him directly, 'Since I have no mind for the myriad things, why should I mind the myriad things constantly surrounding me?'
Ascending the hall for instruction. If I tell you directly, someone will surely scold me in the future. If I don't tell you directly, I fear you will delay and miss the opportunity. If someone jumps out and says, 'Elder has misspoke!' Just tell him directly, 'This old monk is guilty.' A verse sent to Wuzhun (Zen master's name) says: 'Turtle and monkey cannot be separated, brother calls and brother responds as if forgetting. When it comes to the point of error, one cannot even bring one's heart and liver.'
Zen Master Yi of Qingxi, Tiger Hill, Suzhou Prefecture
A verse for sending off a monk says: 'Ten thousand layers of Mount Tai enter the green of the eyebrows, traveling together on the road, each heading their own way. At dawn, the rooster crows, the moon over the thatched hut, who is the first to rise and call out, 'Brother!''
Successor of Zen Master Xue Douqian
Zen Master Mengzhen of Chengtian Jue Nunnery, Suzhou Prefecture
A native of Xuanzhou. Became a monk at the age of eight, received full ordination at nineteen, and began traveling and visiting at twenty. None of the venerable monks (virtuous monks) he met could resolve his doubts. Admiring Wuzhun (Zen master's name), he ascended Mount Jing to pay his respects. Every time he entered the abbot's room, he was always trembling and even forgot what to say. From then on, he no longer entered the abbot's room, but simply meditated day and night. One day, while walking in the corridor, he heard the sound of the fire board and had an awakening, thinking he had attained enlightenment. So he entered the abbot's room, and Wuzhun (Zen master's name) asked, 'Have you eaten porridge
吃飯僧。參禪學道僧。師抗聲曰。吃粥吃飯僧。準曰。更須飽吃始得。師曰。謝和尚供養。自此只是看狗子無佛性話。既無入作處。乃過雪竇。見大歇。歇問。甚處來。師曰。徑山來。歇曰。火後事作么生。師曰。五峰依舊插天高。歇曰。那事還曾壞么。師叉手向前曰。幸喜不曾動著。遂掛搭歸堂。一夜更深。舉首見琉璃燈。豁然大悟。從前所得。一時冰消瓦解。次日入室。歇舉。如何是佛。三腳驢子弄蹄行。聲未絕。師曰。一任𨁝跳。歇曰。甚處與楊岐相見。師曰。當面蹉過。歇曰。猶隔海在。師拍手呵呵大笑而出。久之開法永慶。遷連雲。升何山。主承天。
上堂。將心學佛。攝入魔宮。擬心參禪。墮在陰界。直饒嫌佛不肯做。被拄杖子穿過髑髏。恁么看來。直是無你用心處。拍案曰。攜取詩書歸舊隱。野花啼鳥一般春。
上堂。庭前翠竹青青。砌下黃花鬱鬱。喚作真如體。又是般若用。喚作般若用。又是真如體。忽有個出來道。我見從上佛祖說了萬千體用。不似承天者樣蹊蹺。莫是智過佛祖耶。杜撰臆說耶。卓拄杖曰。好向暮天沙上望。西風驚起雁行斜。
上堂。韶國師道。通玄峰頂。不是人間。心外無法。滿目青山。大眾。韶國師好個頌子。只是打成兩橛。承天亦有個頌。雙峨峰頂。上是
【現代漢語翻譯】 現代漢語譯本： 吃飯的僧人，參禪學道的僧人。楊岐方會禪師（Yangqi Fanghui Chan Master）大聲說：『吃粥吃飯的僧人！』 準禪師說：『更須要飽吃才行。』 楊岐方會禪師說：『感謝和尚供養。』從此以後只是參看『狗子無佛性』的話頭。既然沒有入處，於是去雪竇山，見到大歇禪師。 大歇禪師問：『從哪裡來？』 楊岐方會禪師說：『徑山來。』 大歇禪師問：『火災後的事情怎麼樣了？』 楊岐方會禪師說：『五峰依舊高聳入雲。』 大歇禪師問：『那件事還曾損壞嗎？』 楊岐方會禪師拱手向前說：『幸好不曾動著。』於是掛單回到禪堂。一夜更深，抬頭看見琉璃燈，豁然大悟，從前所得，一時冰消瓦解。次日入室，大歇禪師舉：『如何是佛？三腳驢子弄蹄行。』話音未落，楊岐方會禪師說：『一任它𨁝跳。』 大歇禪師說：『在什麼地方與楊岐相見？』 楊岐方會禪師說：『當面錯過。』 大歇禪師說：『還隔著大海呢。』 楊岐方會禪師拍手呵呵大笑而出。很久以後開法于永慶寺，遷至連雲寺，升座於何山寺，主持承天寺。
上堂說法，楊岐方會禪師說：『將心去學佛，攝入魔宮；擬心去參禪，墮在陰界。』直饒你嫌佛不肯做，也被拄杖子穿過髑髏。這樣看來，真是沒有你用心的地方。』拍案說：『攜取詩書歸舊隱，野花啼鳥一般春。』
上堂說法，楊岐方會禪師說：『庭前翠竹青青，砌下黃花鬱鬱，喚作真如體（Tathata），又是般若（Prajna）用；喚作般若用，又是真如體。』忽然有個人出來說：『我見從上佛祖說了萬千體用，不似承天寺的禪師這樣蹊蹺，莫非是智慧超過佛祖耶？杜撰臆說耶？』卓拄杖說：『好向暮天沙上望，西風驚起雁行斜。』
上堂說法，楊岐方會禪師說：『韶國師（Shaoguo Shi）說：通玄峰頂，不是人間，心外無法，滿目青山。』大眾，韶國師好個頌子，只是打成兩橛。承天寺的禪師也有個頌：『雙峨峰頂，上是』
【English Translation】 English version: A monk who eats rice, a monk who studies Chan and seeks the Dao. Chan Master Yangqi Fanghui (Yangqi Fanghui Chan Master) said loudly, 'A monk who eats congee and rice!' Chan Master Zhun said, 'It is necessary to eat your fill.' Chan Master Yangqi Fanghui said, 'Thank you for the offering, Venerable Monk.' From then on, he only contemplated the saying 'Does a dog have Buddha-nature?' Since there was no way to enter, he went to Xuedou Mountain and met Chan Master Daxie. Chan Master Daxie asked, 'Where do you come from?' Chan Master Yangqi Fanghui said, 'From Jingshan.' Chan Master Daxie asked, 'How are things after the fire?' Chan Master Yangqi Fanghui said, 'The Five Peaks still stand tall into the sky.' Chan Master Daxie asked, 'Has that matter been damaged?' Chan Master Yangqi Fanghui bowed forward and said, 'Fortunately, it has not been touched.' Then he stayed at the monastery and returned to the hall. One night, late at night, he looked up and saw a crystal lamp, and he suddenly had a great enlightenment. All that he had gained before melted away like ice. The next day, he entered the room, and Chan Master Daxie raised the question, 'What is Buddha? A three-legged donkey trots along.' Before the words were finished, Chan Master Yangqi Fanghui said, 'Let it jump as it pleases.' Chan Master Daxie said, 'Where do you meet Yangqi?' Chan Master Yangqi Fanghui said, 'Missed him face to face.' Chan Master Daxie said, 'Still separated by the sea.' Chan Master Yangqi Fanghui clapped his hands, laughed heartily, and went out. After a long time, he began teaching at Yongqing Temple, moved to Lianyun Temple, ascended the seat at He Mountain Temple, and presided over Chengtian Temple.
Ascending the Dharma hall, Chan Master Yangqi Fanghui said, 'Using the mind to study the Buddha, you will be drawn into the palace of demons; intending to practice Chan, you will fall into the realm of yin.' Even if you dislike the Buddha and refuse to become one, you will be pierced through the skull by the staff. Looking at it this way, there is truly no place for you to use your mind.' He struck the table and said, 'Take your poems and books back to your old retreat; the wild flowers sing and the birds chirp, just like spring.'
Ascending the Dharma hall, Chan Master Yangqi Fanghui said, 'The green bamboo is verdant in front of the courtyard, and the yellow flowers are lush beneath the steps. Calling it the Tathata (真如體), it is also the function of Prajna (般若); calling it the function of Prajna, it is also the Tathata.' Suddenly someone comes out and says, 'I have seen the Buddhas and Patriarchs of the past speak of thousands of forms and functions, but none are as strange as the Chan master of Chengtian Temple. Could it be that his wisdom surpasses the Buddhas and Patriarchs? Is it fabrication and conjecture?' He struck the staff and said, 'It is good to look out over the sandy shore at dusk; the west wind startles the slanting rows of geese.'
Ascending the Dharma hall, Chan Master Yangqi Fanghui said, 'Shaoguo Shi (韶國師) said: The peak of Tongxuan is not of this world; outside the mind there is no Dharma; the eyes are full of green mountains.' Everyone, Shaoguo Shi's verse is good, but it is broken into two pieces. The Chan master of Chengtian Temple also has a verse: 'The peak of Shuang'e, above is'
青天。夜半捉烏雞。伸手不見掌。喝一喝。
上堂。三伏熱不似人心熱。行路險不似人心險。萬斛清風碧玉盤。不知誰共倚闌干。忽有個出來道。長老正恁么時。如何是祖師西來意。向他道。作賊人心虛。
舉世尊初生。雲門曰。我當時若見。一棒打殺與狗子吃。貴圖天下太平話。頌曰。生來自恨錯同條。鐵鑄心肝也合消。還你獨尊三界內。奈何今日又明朝。
至元間。有賢首宗講主。奏請江南兩浙名剎。易為華嚴教寺。奉旨南來抵承天。次日師升座。博引華嚴旨要。縱橫放肆。問柝諸師論解纖微。若指諸掌。講主聞所未聞。大沾法益。且謂承天長老尚如是。矧杭之鉅剎大宗師耶。因回奏。遂寢前旨。
□□府慧巖象潭泳禪師
舉無著至五臺。與老翁喫茶次。翁拈起玻璃盞問。南方還有者個么。著曰無。翁曰。尋常將甚麼喫茶。著無對因緣。頌曰。五臺凝望思遲遲。白日青天被鬼迷。最苦一般難理會。玻璃盞子喫茶時。
一關溥禪師
舉馬祖令僧問大梅曰。和尚見馬祖師。得個甚麼。便住此山。梅曰。大師道即心即佛。我便曏者里住因緣。頌曰。只將馬祖鉛刀子。裂破縵天鐵網羅。碧沼夜敲荷葉雨。至今貧恨一身多。
臺州府國清溪西澤禪師
普說。其略曰
【現代漢語翻譯】 現代漢語譯本 青天。半夜裡去捉烏雞，伸手不見五指。喝一聲，作甚？
上堂說法。三伏天的炎熱比不上人心的浮躁，路途的艱險比不上人心的險惡。萬斛清風盛在碧玉盤中，不知有誰共同倚靠著欄桿。忽然有個人出來問道：『長老您正在這個時候，如何是祖師西來意？』我便對他說：『做賊的人心裡發虛。』
世尊（釋迦牟尼佛）初生時，雲門禪師說：『我當時如果見到，一棒打死拿去給狗吃，才可貴圖天下太平。』頌詞說：『生來就後悔與世俗同流合污，鐵石心腸也應該消融。還你獨尊三界之內，奈何今日過後又是明天。』
至元（元朝年號，1264-1294）年間，有賢首宗的講經法師，上奏請求將江南兩浙的名剎，改為華嚴教寺。奉旨南下來到承天寺。第二天，法師升座，廣泛引用華嚴宗的旨要，縱橫發揮，詢問考校各位禪師對經論的理解，細微之處都像指著手掌一樣清楚。講經法師聽到了前所未聞的見解，大大受益，並且說承天寺的長老尚且如此，更何況杭州的巨剎大宗師呢？因此回奏朝廷，於是停止了之前的旨意。
□□府慧巖象潭泳禪師
舉無著禪師到五臺山，與一位老翁一起喝茶。老翁拿起玻璃杯問道：『南方還有這個嗎？』無著禪師說沒有。老翁問：『平常用什麼喝茶？』無著禪師沒有回答，斷了這段因緣。頌詞說：『在五臺山凝神遠望，思緒遲緩，大白天也被鬼迷惑。最苦的是有一種難以理解的情況，就是用玻璃杯喝茶的時候。』
一關溥禪師
舉馬祖道一禪師讓僧人問大梅法常禪師：『和尚您見到馬祖禪師，得到了什麼，便住在這座山裡？』大梅禪師說：『大師說即心即佛，我便在這裡安住。』頌詞說：『只用馬祖禪師的鉛刀子，就裂破了遮滿天空的鐵網。碧綠的池塘邊，夜晚響起荷葉上的雨聲，至今貧窮，只恨自己一身太多。』
臺州府國清溪西澤禪師
普說，內容大略如下：
【English Translation】 English version Blue sky. Catching a black chicken in the middle of the night. Can't see your own hand. Shout! What for?
Ascending the hall. The heat of the dog days is not as hot as people's hearts. The danger of the road is not as dangerous as people's hearts. Ten thousand bushels of clear wind in a jasper plate. I wonder who is leaning on the railing together. Suddenly someone comes out and asks: 'Elder, at this very moment, what is the meaning of Bodhidharma's (patriarch) coming from the West?' I would say to him: 'A thief has a guilty conscience.'
When the World-Honored One (Shakyamuni Buddha) was born, Yunmen (Zen master) said: 'If I had seen him at that time, I would have beaten him to death with a stick and fed him to the dogs, so that the world could be at peace.' A verse says: 'Born with regret for being the same as the world, even an iron heart should melt. Returning you to the sole honor within the three realms, but what about today and tomorrow?'
During the Zhiyuan (Yuan Dynasty reign, 1264-1294) period, there was a lecturer of the Xianshou (Huayan) School who requested that the famous monasteries in Jiangnan and Liangzhe be changed to Huayan monasteries. He came south to Chengtian Monastery by imperial decree. The next day, the master ascended the seat, extensively citing the essentials of the Huayan School, expounding freely, and questioning the monks on their understanding of the scriptures, with subtle points as clear as pointing to the palm of one's hand. The lecturer heard unprecedented insights and benefited greatly, saying that if the elder of Chengtian Monastery was like this, how much more so the great masters of the large monasteries in Hangzhou? Therefore, he reported back to the court, and the previous decree was rescinded.
Zen Master Yong of Huiyan Xiangtan in □□ Prefecture
It is said that Wuzhuo (Zen master) went to Mount Wutai and had tea with an old man. The old man picked up a glass cup and asked: 'Is there this in the South?' Wuzhuo said no. The old man asked: 'What do you usually use to drink tea?' Wuzhuo did not answer, cutting off the connection. A verse says: 'Gazing at Mount Wutai, thoughts are slow, in broad daylight, one is bewildered by ghosts. The most bitter thing is a kind of incomprehensible situation, which is when drinking tea with a glass cup.'
Zen Master Pu of Yiguan
It is said that Mazu Daoyi (Zen master) ordered a monk to ask Damei Fachang (Zen master): 'Venerable, what did you get from seeing Master Mazu that made you stay on this mountain?' Damei said: 'The master said that the mind is the Buddha, so I settled here.' A verse says: 'Using only Master Mazu's lead knife, he tore through the iron net covering the sky. By the green pond, the sound of rain on lotus leaves echoes at night, and to this day, I am poor and hate that I have too much of myself.'
Zen Master Xize of Guoqing Creek in Taizhou Prefecture
Giving a general talk, the outline of which is as follows:
。參玄上士。行腳高流。撥草瞻風到一處所。便乃供下入門口[款-士+止]。謂之生死事大。無常迅速。眾兄弟。生死若是有。從古至今。無有一人能免。生死若是無。爭奈目前遷變何。生死亦有亦無。不有不無。當恁么時。還有漏網底么。既是走透無門。臘月三十日。撞到面前。畢竟如何支準。等是踏破草鞋。歲月飄忽。不可把玩。要須窮教去處分明。與前來入門口款。相應始得。
示眾。便只恁么歇去。則適來說出許多絡索。甚處安著。直饒諸人一時不受。打疊得淨盡。山僧卻有個古話。舉似諸人。記得長慶道。凈潔打疊了。卻須近前來就我覓。有一棒到你。當生慚愧。無一棒到你。又作么生。雪竇曰。凈潔打疊了。卻須近前來就我覓。有一棒到你。則屈著你。無一棒到你。與你平出。二大老好一棒。未免作得失論量。天封則不然。凈潔打疊了。卻須近前來就我覓。有一棒到你。華鋪錦上。無一棒到你。霜加雪上。且道。前頭為人。後頭為人。辨明得出。后次掛牌時。卻來通吐一上。
寧波府雪竇霍山昭禪師
上堂。即心即佛。嘉眉果閬。懷裡有狀。非心非佛。筠袁䖍吉。頭上插筆。不是心不是佛不是物。漳泉福建。頭匾似扇。只可聞名。不可見面。
凈慈道禪師法嗣
蘇州府
【現代漢語翻譯】 現代漢語譯本： 參玄的上士，行腳的高僧，披荊斬棘，觀察風向，來到一處地方，便在那裡安頓下來，進入門口（可能是指寺廟或修行的場所）。他們說：『生死是頭等大事，無常迅速。』各位同修，如果生死是真實存在的，那麼自古至今，沒有一個人能夠避免。如果生死是不存在的，又如何解釋眼前這不斷變化的現象呢？如果說生死既存在又不存在，或者說既非存在也非不存在，那麼在這種情況下，還有能夠逃脫生死輪迴的嗎？既然已經走到了無路可走的地步，在臘月三十日（指一年中的最後一天，比喻死亡來臨）撞到面前時，到底該如何應對？既然已經踏破了草鞋，歲月也飛逝如箭，就不能再玩世不恭了，必須徹底明白生死的去處，與先前進入門口的決心相一致才行。
開示大眾：如果就這樣停止思考，那麼剛才說出的這麼多糾纏不清的話題，又該放在哪裡呢？即使各位一時不接受，把它們全部拋棄乾淨，我這裡卻有一則古老的公案，說給各位聽聽。記得長慶禪師說：『把一切都清理乾淨了，卻必須靠近前來向我尋求。』如果捱了一棒，就應當感到慚愧。如果沒有挨一棒，又該怎麼辦呢？雪竇禪師說：『把一切都清理乾淨了，卻必須靠近前來向我尋求。』如果捱了一棒，那就是委屈了你。如果沒有挨一棒，就與你平起平坐。』這兩位老禪師的一棒，未免落入了得失的計較。天封禪師則不然，他說：『把一切都清理乾淨了，卻必須靠近前來向我尋求。』如果捱了一棒，那就是錦上添花。如果沒有挨一棒，那就是雪上加霜。』那麼，前一種是為人，后一種也是為人，如果能夠辨別清楚，等到下次掛牌（指公開說法）時，再來徹底地闡述一番。
寧波府雪竇霍山昭禪師
上堂說法：『即心即佛』，就像嘉州、眉州、果州、閬州（皆為地名）一帶的人，懷裡揣著狀紙（比喻證據）。『非心非佛』，就像筠州、袁州、虔州、吉州（皆為地名）一帶的人，頭上插著筆（比喻裝模作樣）。『不是心不是佛不是物』，就像漳州、泉州、福建（皆為地名）一帶的人，頭扁得像扇子（比喻徒有其表），只可以聽說他們的名字，不可以真正見到他們。
凈慈道禪師法嗣
蘇州府
【English Translation】 English version: O, profound scholars who investigate the mysteries, lofty monks who travel far and wide, pushing through the grass and observing the wind, when they arrive at a certain place, they settle down and enter the doorway (likely referring to a temple or place of practice). They say, 'The matter of birth and death is of utmost importance, and impermanence is swift.' Fellow practitioners, if birth and death are real, then from ancient times until now, no one has been able to escape them. If birth and death are unreal, then how do we explain the ever-changing phenomena before our eyes? If we say that birth and death both exist and do not exist, or that they are neither existent nor nonexistent, then in such a situation, is there anyone who can escape the cycle of birth and death? Since we have already reached a point where there is no way out, when the thirtieth day of the twelfth month (referring to the last day of the year, a metaphor for the arrival of death) arrives, how should we respond? Since we have already worn out our straw sandals and time flies like an arrow, we must not be frivolous. We must thoroughly understand the destination of birth and death and be consistent with the determination we had when we first entered the doorway.
Giving instructions to the assembly: If we simply stop thinking like this, then where should we put all the entangled topics that we just discussed? Even if you all do not accept them for the time being and discard them completely, I have an old koan to tell you. Remember that Zen Master Changqing said, 'Having cleaned everything up, you must come close to me and seek.' If you receive a blow, you should feel ashamed. If you do not receive a blow, what should you do? Zen Master Xuedou said, 'Having cleaned everything up, you must come close to me and seek.' If you receive a blow, then you are wronged. If you do not receive a blow, then you are on equal footing with me.' These two old Zen masters' blows inevitably fall into the calculation of gain and loss. Zen Master Tianfeng is different. He said, 'Having cleaned everything up, you must come close to me and seek.' If you receive a blow, then it is adding flowers to brocade. If you do not receive a blow, then it is adding frost to snow.' So, the former is acting for the sake of others, and the latter is also acting for the sake of others. If you can distinguish them clearly, then when you hang up the sign (referring to publicly expounding the Dharma) next time, come and thoroughly explain it.
Zen Master Zhao of Xuedou Huoshan in Ningbo Prefecture
Ascending the Dharma hall and giving a sermon: 'Mind is Buddha,' like the people of Jia (嘉), Mei (眉), Guo (果), and Lang (閬) prefectures (all place names), who carry a petition in their bosom (a metaphor for evidence). 'Mind is not Buddha,' like the people of Yun (筠), Yuan (袁), Qian (虔), and Ji (吉) prefectures (all place names), who wear a pen on their head (a metaphor for pretentiousness). 'Neither mind nor Buddha nor thing,' like the people of Zhang (漳), Quan (泉), and Fujian (福建) (all place names), whose heads are as flat as fans (a metaphor for being superficial), you can only hear their names, but you cannot truly see them.
Successor of Zen Master Dao of Jingci
Suzhou Prefecture
萬壽高峰岳禪師
題初祖像曰。開旗展陣入梁邦。未睹天顏早已降。縱有神通難轉款。翩翩一葦渡長江。
徑山范禪師法嗣
袁州府仰山雪巖祖欽禪師
一字慧朗。閩漳州人。五歲出家。十六剃染。十八行腳。初參雙林洎妙峰善石田薰諸老。無所發明。聞滅翁住凈慈。懷香請益。翁示臨濟三頓痛棒話。亦無所入。遂上徑山謁無準。銳志咨參。封被脅不至席者數載。一日上蒲團。忽然面前豁開如地陷。時中凈裸裸地。靜悄悄地。浮逼逼地。動相不生者半月餘。自茲坐定礙膺十年。尋常入室。遇舉主人公話。便可打𨁝跳。若教舉起衲僧巴鼻。佛祖爪牙。更無下口處。后同忠石樑。過天目抬。眸見古柏。觸著向來所得境界。和底一時飏下。礙膺之物。始爆然而散。從此不疑生。不疑死。不疑佛。不疑祖。徹見徑山老人立地處。后出世潭之龍興。次遷湘西道林。處州佛日。臺州護聖。湖州光孝。咸淳己巳。始主席仰山。上堂。少林一曲。五傳至於六祖。山深水寒。發太古之清音調。翻南嶽九世。至於慈明。唱高和峻。奏絕聽之希聲。所以佛法。盛于江西湖南。恢恢然。浩浩然。不可得而名焉。豈料三百年來。土曠人稀。道隨時變。黃鐘大呂。寂而不作。鄭音衛響。亦乃不聞。欽上座固無長處。既在浙
【現代漢語翻譯】 現代漢語譯本： 萬壽高峰岳禪師
題初祖像曰：『開旗展陣入梁邦，未睹天顏早已降。縱有神通難轉款，翩翩一葦渡長江。』
徑山范禪師法嗣
袁州府仰山雪巖祖欽禪師
一字慧朗（法號），閩漳州人。五歲出家，十六歲剃染，十八歲行腳。初參雙林、洎（及）妙峰善石田薰諸位老禪師，無所得。聞滅翁禪師住持凈慈寺，懷香請益。滅翁禪師開示臨濟禪師三頓痛棒的話頭，亦無所入。遂上徑山，謁見無準禪師，銳意參禪。封鎖被子，脅不至席者數載。一日上蒲團，忽然面前豁然開朗，如地陷一般。當時心中清凈裸露，靜悄悄地，浮逼逼地，動相不生者半月有餘。自此坐禪定力礙膺十年。尋常入室，遇舉主人公話，便可打𨁝跳。若教舉起衲僧巴鼻（關鍵），佛祖爪牙（得力助手），更無下口處。后同忠石樑，過天目山抬眼看見古柏，觸著向來所得境界，和盤托出，一時飏下。礙膺之物，始爆然而散。從此不疑生，不疑死，不疑佛，不疑祖，徹見徑山老人立地處。后出世潭之龍興寺，次遷湘西道林寺，處州佛日寺，臺州護聖寺，湖州光孝寺。咸淳己巳（1269年），始主席仰山。上堂：『少林一曲，五傳至於六祖慧能（六祖指禪宗六祖慧能大師）。山深水寒，發太古之清音調。翻南嶽九世，至於慈明。唱高和峻，奏絕聽之希聲。所以佛法，盛于江西湖南。恢恢然，浩浩然，不可得而名焉。豈料三百年（指唐朝末年至宋朝初年）來，土曠人稀，道隨時變。黃鐘大呂，寂而不作。鄭音衛響，亦乃不聞。欽上座固無長處。既在浙』
【English Translation】 English version: Venerable Yue, Gaofeng of Wanshou Monastery
Inscribing on the portrait of the First Patriarch (Bodhidharma): 'Unfurling banners and deploying troops, he entered the land of Liang, before seeing the Emperor's face, he had already descended. Though possessing supernatural powers, it was difficult to change the decree, gracefully, on a single reed, he crossed the Yangtze River.'
Successor of Chan Master Fan of Jingshan
Chan Master Zuchin, Xueyan of Yangshan in Yuanzhou Prefecture
Named Huilang (wisdom and clarity). He was from Zhangzhou, Fujian Province. He left home at the age of five, shaved his head and dyed his robes at sixteen, and began his pilgrimage at eighteen. Initially, he studied with elders such as Shuanglin, Miaofeng Shanshi, and Tianxun, but gained no enlightenment. Hearing that Chan Master Mie Weng was residing at Jingci Monastery, he respectfully sought instruction. Mie Weng pointed to the story of Linji's three painful blows, but he still did not understand. He then went to Jingshan to visit Chan Master Wuzhun, determined to practice Chan. He confined himself with his bedding, not even lying down to sleep for several years. One day, upon ascending the meditation cushion, suddenly the scene before him opened up as if the ground had collapsed. At that moment, his mind was purely naked, utterly silent, floating and pressing, without the arising of any moving phenomena for more than half a month. From then on, his meditative stability hindered his chest for ten years. Usually, when entering the room and encountering the topic of the 'main character,' he could jump and leap. If asked to raise the 'nassal' (key point) of a monastic or the 'claws and teeth' (capable assistants) of the Buddhas and Patriarchs, he would have nothing to say. Later, together with Zhong Shiliang, while passing Tianmu Mountain, he saw an ancient cypress tree, which touched the state he had previously attained, and he completely relinquished it, casting it all away at once. The thing hindering his chest then burst and scattered. From then on, he had no doubt about life, no doubt about death, no doubt about the Buddha, no doubt about the Patriarchs, and thoroughly saw the place where the old man of Jingshan stood. Later, he emerged into the world at Longxing Monastery in Tan, then moved to Daolin Monastery in Xiangxi, Fori Monastery in Chuzhou, Husheng Monastery in Taizhou, and Guangxiao Monastery in Huzhou. In the year Jisi of the Xianchun era (1269), he began to preside over Yangshan Monastery. In his Dharma talk, he said: 'The melody of Shaolin, passed down five times to the Sixth Patriarch Huineng (the Sixth Patriarch refers to the Sixth Ancestor Huineng of Zen Buddhism). The mountains are deep and the water is cold, emitting the clear tones of ancient times. Reversing the nine generations of Nanyue, reaching Ciming. Singing high and steep, playing the rare sound of absolute listening. Therefore, the Buddha-dharma flourished in Jiangxi and Hunan. Vast and boundless, it cannot be named. Who would have thought that for three hundred years (referring to the period from the end of the Tang Dynasty to the beginning of the Song Dynasty), the land has been barren and people are scarce, and the Way changes with the times. The grand bells and chimes are silent and do not sound. The sounds of Zheng and Wei are also not heard. This monk Qin certainly has no strengths. Since he is in Zhe'
江那畔。被一陣業風吹。到潭州城裡。只得改腔換調。向十字街頭。重翻此曲去也。且道。是何節拍。擊拂子曰。萬年歡。復舉趙州曰。金佛不度爐。木佛不度火。泥佛不度水。真佛內里坐。師曰。揭示如來正體。發明向上宗猷。趙州固是好手。單是不合強生節目。新龍興見處。又且不然。金佛度爐。木佛度火。泥佛度水。真佛聻。切忌話墮。忽有個漢出來道。你恁么。正是強生節目。拍膝一下曰。將謂無人證明。
上堂。一見便見。一得永得。展手曰。撒開兩手大家看。畢竟明明是何物。潭州內外。有一十八座城門。白日行人千千萬萬。往往來來。一任東西南北。
謝首座維那上堂。人天眼目。佛祖綱維。千差萬別。一以貫之。如何見得。克賓法戰不勝。南泉斬卻貓兒。
上堂。春日曉燒痕青。布穀催耕處處鳴。雖然底事最分明只是不得將眼看並耳聽。何故。才有一絲頭。便有一絲頭。
上堂。石門𡾟險。玉峽潺湲。未到此間。不妨疑著。到則到矣。平展一句。又作么生。古路鐵蛇橫。
浴佛上堂。四月八生悉達。九龍吐水浴金軀。雲門一棒要打殺。是大神咒。是大明咒。是無上咒。汝等諸人。還見黃面老子么。以拄杖一時打散。
上堂。杜䳌啼血滿華枝。底事匆匆苦勸歸。
【現代漢語翻譯】 現代漢語譯本： 江的那一邊，被一陣業風吹動，來到了潭州城裡，只得改變腔調，向十字街頭，重新演奏這支曲子。且說，這是什麼節拍？擊拂塵說：『萬年歡』。又舉趙州禪師的話說：『金佛不度爐，木佛不度火，泥佛不度水，真佛內里坐。』（趙州禪師，唐代禪宗大師）師父說：『揭示如來的真正體性，闡明向上超越的宗旨。趙州禪師固然是好手，只是不該強行製造事端。』新龍興的見解，又且不是這樣。金佛度爐，木佛度火，泥佛度水，真佛呢？切忌落入言語的陷阱。忽然有個人出來說：『你這樣，正是強行製造事端。』拍膝蓋一下說：『還以為沒有人證明。』
上堂說法。一旦見到便徹底見到，一旦獲得便永遠獲得。展開雙手說：『撒開兩手大家看，到底明明是什麼東西？』潭州內外，有一十八座城門，白天行人千千萬萬，來來往往，任憑東西南北。
感謝首座維那上堂說法。人天的眼目，佛祖的綱維，千差萬別，用一個『一』貫穿。如何才能見到？克賓法戰不勝，南泉禪師斬殺了貓兒。（南泉禪師，唐代禪宗大師）
上堂說法。春日清晨，燒過的痕跡呈現青色，布穀鳥催促耕種，處處鳴叫。雖然這件事最分明，只是不能用眼睛看，也不能用耳朵聽。為什麼？才有一絲頭緒，便有一絲頭緒。
上堂說法。石門險峻，玉峽水流潺潺。未到這裡的時候，不妨懷疑著。到了就到了，平鋪直敘一句，又該怎麼說？古路鐵蛇橫亙。
浴佛節上堂說法。四月八日，悉達多太子降生，九條龍吐水沐浴金身。雲門禪師要用一棒打殺。這是大神咒，是大明咒，是無上咒。你們這些人，還見到黃面老子（指佛）嗎？用拄杖一時打散。
上堂說法。杜鵑啼血，染紅了滿樹的鮮花，到底爲了什麼事，匆匆忙忙地苦苦勸人歸去？
【English Translation】 English version: On the other side of the river, blown by a gust of karma wind, I arrived in Tanzhou city, and had to change my tune, going to the crossroads to replay this melody. Now, what is the rhythm? Striking the whisk, I say: 'Eternal Joy'. Again, quoting Zhao Zhou (Zhao Zhou, a Chan master of the Tang Dynasty) said: 'A gold Buddha does not pass through the furnace, a wooden Buddha does not pass through the fire, a clay Buddha does not pass through the water, the true Buddha sits within.' The master said: 'Revealing the true nature of the Tathagata, elucidating the supreme purpose of transcendence. Zhao Zhou is indeed a good hand, but he should not forcibly create incidents.' The view of Xin Longxing is not like this. A gold Buddha passes through the furnace, a wooden Buddha passes through the fire, a clay Buddha passes through the water, what about the true Buddha? Be careful not to fall into the trap of words. Suddenly, someone comes out and says: 'You are precisely forcibly creating incidents.' Slapping his knee, he says: 'I thought no one would prove it.'
Ascending the hall to preach. Once seen, it is completely seen; once obtained, it is eternally obtained. Spreading out his hands, he says: 'Spread out your hands and take a look, what exactly is it that is so clear?' Inside and outside Tanzhou, there are eighteen city gates, with thousands upon thousands of people traveling during the day, coming and going, freely heading east, west, north, and south.
Thanking the head seat and the director for ascending the hall to preach. The eyes of humans and gods, the framework of Buddhas and patriarchs, are infinitely diverse, yet unified by the 'one'. How can one see it? Ke Bin's Dharma battle was not victorious, and Nanquan (Nanquan, a Chan master of the Tang Dynasty) killed the cat.
Ascending the hall to preach. In the spring morning, the traces of burning appear green, and the cuckoo urges plowing, chirping everywhere. Although this matter is most clear, one cannot see it with the eyes, nor can one hear it with the ears. Why? As soon as there is a thread, there is a thread.
Ascending the hall to preach. The Stone Gate is precipitous, and the Jade Gorge has murmuring waters. Before arriving here, one might as well be suspicious. Having arrived, one has arrived. To state it plainly, what should one say? An iron snake lies across the ancient road.
Ascending the hall to preach on the Bathing Buddha Festival. On the eighth day of the fourth month, Siddhartha (Siddhartha, referring to the historical Buddha) was born, and nine dragons spout water to bathe his golden body. Yunmen (Yunmen, a Chan master) wants to kill him with a staff. This is the great divine mantra, the great bright mantra, the unsurpassed mantra. Do you people still see the yellow-faced old man (referring to the Buddha)? Scattering them all at once with a staff.
Ascending the hall to preach. The cuckoo cries blood, dyeing the trees full of flowers red. What is the matter for which it is so urgently and bitterly urging people to return?
歸到故鄉還似客。村村綠暗與紅稀。涵蓋乾坤句。隨波逐浪句。截斷眾流句。曏者里薦得一串穿卻。楊岐驢子三隻腳。
上堂。才恁么不恁么。有來繇沒來繇。十里灘頭廖鬍子。釣得一雙紅鱗錦尾。放下卻是條鰍。因甚如此。斷岸孤舟。
上堂。落華三月雨。殘夢五更鐘。聲色都消盡。玄關又一重。卻不得道。更須直下盡底掀翻。何故。須彌山。
上堂。是亦刬非亦刬。令下無私。棒頭有眼。因思黃檗道。汝等諸人。與么行腳。何處有今日。也是睦州擔板。
上堂。水不洗水。金不博金。青天白日。自古自今。山僧到者里。直是插手不入。汝等諸人。還信自己是仰山么。曹溪波浪如相似。無限平人被陸沉。
上堂。道在日用。日用不知。饑只吃飯。寒只添衣。晴天曖日。掛枯梨點檢。溪頭梅樹。向陽偷放南枝。
上堂。春雨溟濛。春云叆叇。忽然杲日當空。天不能遮。地不能載。正恁么時。如來禪且置。祖師禪未在。因甚如此。只許參不許會。
上堂。呼六為五。破二作三。眼觀東北。意在西南。仰山門下。卻不用者般茶飯。何故。佛法不怕爛。
上堂。純清絕點。正是真常流注。打破鏡來。未免一場狼藉。不若遇飯吃飯。遇茶喫茶。曉來獨立空庭外。閑對寒梅幾
樹花。
上堂。薰風自南來。殿閣生微涼。諸佛出身處。切忌錯商量。縱使言前薦得。句外承當。仰山敢道未在。何故。嫩竹敲風鳴翡翠。芰荷翻雨潑鴛鴦。
上堂。海水不可斗量。虛空不可尺度。凈地不可撒沙。爛泥不可著腳。者四轉語。轉轉有落處。且道。落在甚麼處。東京大相國寺里。有樹芭蕉。風吹雨打。一似破袈裟。
上堂。有句無句。如藤倚樹。白鷺下田千點雪。黃鸝上樹一枝花。三千里外。賣卻布單。不遠而來。因甚放下泥盤呵呵大笑。毗婆尸佛早留心。直至如今不得妙。
上堂。禪。樹上叫喧喧。道。門前風浩浩。冷地思量真好笑。且道。笑個甚麼。等閑拾得鄭州梨。看來卻是青州棗。
上堂。個事本成現。覓則不可見。白圭本無瑕。琢磨翻成玷。執之以實法。空中生閃電。視之為等閑。腳下添紅線。珍重學道人。好好看方便。作么生。急須著眼看仙人。莫看仙人手中扇。
僧問。如何是德山棒。師曰。穿過你髑髏。曰如何是臨濟喝。師曰。還聞么。
問。如何是溈仰宗。師曰。父慈子孝。曰如何是臨濟宗。師曰。迅雷不及掩耳。曰如何是曹洞宗。師曰。三更不借夜明簾。曰如何是雲門宗。師曰。體露金風。曰如何是法眼宗。師曰。山自青木自綠。曰五
【現代漢語翻譯】 現代漢語譯本 樹花。
上堂。和煦的南風吹來，殿堂樓閣感到一絲涼意。諸佛誕生的地方，千萬不要錯誤地去猜測。縱然在言語之前領悟，在語句之外承擔，仰山（Yangshan）仍然敢說還沒有到位。為什麼呢？嫩竹在風中搖曳，發出翡翠般的聲音，荷葉翻動，雨水飛濺，像鴛鴦在嬉戲。
上堂。海水無法用斗來測量，虛空無法用尺寸來丈量，乾淨的土地上不應撒沙子，爛泥地裡不能落腳。這四個轉語，每個轉語都有落腳之處。那麼，落腳在什麼地方呢？東京大相國寺里，有幾棵芭蕉樹，風吹雨打，就像破舊的袈裟。
上堂。有句無句，就像藤蔓依附樹木。白鷺飛落田間，像是千點白雪，黃鸝飛上樹梢，宛如一枝鮮花。不遠萬里，賣掉布單，不遠而來，為何放下泥盤，呵呵大笑？毗婆尸佛（Vipasyin Buddha）早就留心此事，直到如今仍然不得其妙。
上堂。禪，在樹上喧鬧鳴叫。道，在門前呼呼作響。冷靜下來想想，真好笑。那麼，笑什麼呢？隨便撿起一個鄭州的梨，仔細一看卻是青州的棗。
上堂。這件事本來就是現成的，尋找反而看不見。白玉本來沒有瑕疵，雕琢反而成了污點。如果執著于實在的法，就會像空中出現閃電。如果把它看作平常之事，腳下就會增添紅線。希望學道之人，好好觀察方便之門。怎麼做呢？要趕緊睜大眼睛看仙人，不要只看仙人手中的扇子。
僧人問：『什麼是德山（Deshan）的棒？』 師父說：『穿過你的頭顱。』 僧人問：『什麼是臨濟（Linji）的喝？』 師父說：『還聽得到嗎？』
僧人問：『什麼是溈仰宗（Weiyang school）？』 師父說：『父慈子孝。』 僧人問：『什麼是臨濟宗（Linji school）？』 師父說：『迅雷不及掩耳。』 僧人問：『什麼是曹洞宗（Caodong school）？』 師父說：『三更半夜不借夜明簾。』 僧人問：『什麼是雲門宗（Yunmen school）？』 師父說：『體露金風。』 僧人問：『什麼是法眼宗（Fayan school）？』 師父說：『山自青，木自綠。』 五
【English Translation】 English version Tree Flowers.
The Master ascended the hall. A gentle breeze comes from the south, bringing a slight coolness to the halls and pavilions. The birthplace of all Buddhas—be extremely careful not to misjudge it. Even if you realize it before words are spoken, and take it upon yourself beyond phrases, Yangshan (a Zen master) dares to say it's still not quite there. Why? Tender bamboo rustles in the wind, sounding like jade; lotus leaves turn in the rain, splashing like mandarin ducks playing.
The Master ascended the hall. The sea cannot be measured with a dipper, the void cannot be gauged with a ruler, pure land should not be scattered with sand, and muddy ground is not for stepping on. These four turning phrases—each turn has a place to land. So, where does it land? In the Great Xiangguo Temple in Dongjing (Tokyo), there are banana trees, beaten by wind and rain, resembling tattered kasayas (monk's robe).
The Master ascended the hall. With or without a phrase, like a vine clinging to a tree. White herons descend on the field, like a thousand specks of snow; orioles perch on the tree, like a single flower. From thousands of miles away, selling their cloth mats, coming from afar—why put down the mud pie and laugh heartily? Vipasyin Buddha (one of the ancient Buddhas) took note of this long ago, yet even now cannot grasp its subtlety.
The Master ascended the hall. Zen—chattering noisily in the trees. The Tao—howling at the gate. Thinking about it calmly, it's truly laughable. So, what's so funny? Casually picking up a pear from Zhengzhou, only to find it's a jujube from Qingzhou.
The Master ascended the hall. This matter is inherently complete and present; seeking it makes it invisible. White jade is inherently without flaw; polishing it creates blemishes. Holding onto it with concrete dharma, lightning flashes in the sky. Viewing it as commonplace, red threads are added beneath your feet. Cherish those who study the Way; carefully observe the expedient means. How to do it? Quickly open your eyes and look at the immortal; don't just look at the fan in the immortal's hand.
A monk asked, 'What is Deshan's (a Zen master) stick?' The Master said, 'It pierces through your skull.' The monk asked, 'What is Linji's (a Zen master) shout?' The Master said, 'Can you still hear it?'
A monk asked, 'What is the Weiyang school (Weiyang school of Zen)?' The Master said, 'Kind father, filial son.' The monk asked, 'What is the Linji school (Linji school of Zen)?' The Master said, 'Faster than lightning can be covered.' The monk asked, 'What is the Caodong school (Caodong school of Zen)?' The Master said, 'Not borrowing a night-shining curtain at midnight.' The monk asked, 'What is the Yunmen school (Yunmen school of Zen)?' The Master said, 'The body reveals the golden wind.' The monk asked, 'What is the Fayan school (Fayan school of Zen)?' The Master said, 'Mountains are naturally green, trees are naturally green.' Five
家宗派蒙師指。向上宗乘事若何。師曰。頭頂天腳踏地。
師憫綱宗失據。因為提挈拈頌。激揚敲唱。見諦超宗。一時宗風為之振起。元世祖賜賚尊禮。至元丁亥。寄竹篦麈拂。及綠水青山一同授記。與高峰原妙。以贊示曰。上大今已無人。雪巖可知禮也。虛名塞破乾坤。分付原妙侍者。壽七十餘。示𡧯。
續燈正統卷二十一 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷二十二
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十一世
徑山范禪師法嗣
杭州府凈慈斷橋妙倫禪師
臺州黃巖徐氏子。母劉。夢月而孕。年十八。落髮永嘉廣慈院。初見谷源道于瑞巖。聞舉麻三斤話。疑之。遍叩諸方。一日于云居見山堂閱楞嚴。至蚊蟲螻蟻無有言說而能辦事。釋然有省。曰趙州柏樹子話。可煞直截。然不以語人。旋謁無準于雪竇。準問。從何處來。師曰天臺。曰還過得石樑橋么。師曰。一腳踏斷了也。自是人呼為斷橋。一日準以狗子因何有業識。令師下語。凡三十轉不契。師曰。可無方便乎。準以真凈所頌示之。師竦然。良久聞板聲。通身汗下。於是脫然無疑。準移育王雙徑。師皆分座。出世祇園。遷瑞巖
【現代漢語翻譯】 現代漢語譯本： 家宗派的蒙師（啓蒙老師）請教：『向上宗乘（禪宗的最高宗旨）的事該如何理解？』老師說：『頭頂著天，腳踩著地。』
老師憐憫綱宗（禪宗的根本）失去了依據，因此提挈（提倡和引導）、拈頌（引用和評述）、激揚（激勵和發揚）、敲唱（警醒和歌頌），使見諦（證悟真理）超越宗派。一時間，宗風（禪宗的風氣）為之振起。元世祖（忽必烈，1271年-1294年）賜予賞賜，非常尊敬他。至元丁亥年（1287年），寄來竹篦（竹製的拂塵）、麈拂（用麈尾做的拂塵），以及畫有綠水青山的圖畫，一同授予印可。並與高峰原妙（禪師的名字）一起，用讚語開示說：『上大（指已故的禪師）如今已無人能及，雪巖（指妙倫禪師）可以行禮了。』虛名塞滿了乾坤，（將衣缽）分付給原妙侍者。享年七十餘歲，圓寂。
《續燈正統》卷二十一 卍新續藏第84冊 No. 1583 《續燈正統》
《續燈正統》卷二十二
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十一世
徑山范禪師法嗣
杭州府凈慈斷橋妙倫禪師
臺州黃巖徐氏之子，母親姓劉，夢見月亮而懷孕。十八歲時，在永嘉廣慈院剃度出家。最初在瑞巖拜見谷源道，聽聞『麻三斤』的話，心生疑惑，遍訪各處。一日在云居見山堂閱讀《楞嚴經》，讀到『蚊蟲螻蟻無有言說而能辦事』時，豁然開悟，說：『趙州柏樹子』的話，真是直接了當。』然而不告訴別人。之後在雪竇拜見無準禪師，無準問：『從哪裡來？』禪師說：『天臺。』無準說：『還過得了石樑橋嗎？』禪師說：『一腳踏斷了。』從此人們稱他為斷橋。一日，無準用『狗子因何有業識』，讓禪師作答，禪師回答了三十多次都不契合。禪師說：『難道沒有方便之法嗎？』無準用真凈禪師所作的頌示給他，禪師肅然起敬，良久聽到板聲，全身汗下，於是徹底無疑。無準禪師移居育王雙徑，禪師都分座說法。後來住持祇園寺，遷往瑞巖寺。
【English Translation】 English version: A disciple from the Jia lineage asked his initiating teacher: 'How should one understand the matter of the supreme vehicle of the Upward Sect (Zen's highest principle)?' The teacher said: 'Head topping the sky, feet treading the earth.'
The teacher, pitying that the fundamental principles of the lineage (Zen's foundation) had lost their basis, therefore promoted and guided, cited and commented, inspired and developed, awakened and praised, enabling the realization of truth to transcend sects. For a time, the spirit of the sect (Zen's atmosphere) was revitalized. Emperor Shizu of the Yuan Dynasty (Kublai Khan, 1271-1294) bestowed rewards and greatly respected him. In the year Dinghai of the Zhiyuan era (1287), he sent a bamboo whisk (a whisk made of bamboo), a horsetail whisk (a whisk made of horsetail), and a painting of green waters and green mountains, all together granting his approval. Together with Gaofeng Yuanmiao (a Zen master's name), he used praise to instruct, saying: 'Shangda (referring to the deceased Zen master) is now unmatched, and Xueyan (referring to Zen Master Miaolun) can be paid respects.' Empty fame fills the universe, (the mantle) was entrusted to the attendant Yuanmiao. He lived over seventy years and passed away.
Continuation of the Lamp, Zheng Tong, Volume 21 卍 New Supplement to the Canon, Volume 84, No. 1583, Continuation of the Lamp, Zheng Tong
Continuation of the Lamp, Zheng Tong, Volume 22
Compiled by Xing Tong, a Shramana of Putuo, Nanhai, Sichuan, a Successor of the Ancestors
Linji School
Twenty-first Generation from Dajian
Dharma Successor of Zen Master Fan of Jingshan
Zen Master Miaolun of Broken Bridge, Jingci Monastery, Hangzhou Prefecture
He was the son of the Xu family of Huangyan, Taizhou. His mother, Liu, conceived him in a dream of the moon. At the age of eighteen, he shaved his head and left home at Guangci Monastery in Yongjia. Initially, he met Gu Yuan Dao at Ruiyan and, upon hearing the saying 'Three pounds of flax,' he was filled with doubt and visited various places to inquire. One day, at Yunju, he saw Shantang reading the Shurangama Sutra. When he reached the passage 'Mosquitoes and ants can handle affairs without speaking,' he suddenly awakened, saying: 'The saying of Zhaozhou's Cypress Tree is truly direct and clear.' However, he did not tell others. Later, he visited Zen Master Wuzhun at Xuedou. Wuzhun asked: 'Where do you come from?' The Zen master said: 'Tiantai.' Wuzhun said: 'Can you still cross the Stone Bridge?' The Zen master said: 'I have broken it with one foot.' From then on, people called him Broken Bridge. One day, Wuzhun used 'Why does a dog have karmic consciousness?' to have the Zen master answer. The Zen master answered more than thirty times, but none were suitable. The Zen master said: 'Is there no expedient means?' Wuzhun showed him the verse composed by Zen Master Zhenjing. The Zen master was respectful, and after a long time, he heard the sound of the board, and his whole body was covered in sweat. Thus, he was completely without doubt. When Zen Master Wuzhun moved to Yuhuang Shuangjing, the Zen master both shared the seat to expound the Dharma. Later, he resided at Qiyuan Monastery and moved to Ruiyan Monastery.
國清。後主凈慈。
上堂。荊山有玉。獲得者不在荊山。赤水有珠。拾得者不在赤水。衲僧有無位真人。證得者。出入不在面門。驀拈拄杖橫按曰。會么。幽州江口石人蹲。
上堂。舉慈明室中安一盆水。盆上置一劍。劍畔安一緉草鞋。凡見僧來。便指。擬議便打因緣。頌曰。百華叢里躍鞭過。俊逸風流有許多。未第儒生偷眼覷。滿懷無奈舊愁何。
上堂。德山低頭。夾山點頭。俱胝豎起手指頭。玄沙筑破腳指頭。拈拄杖曰。都來不出山僧拄杖頭。何以見得。卓拄杖曰。一葉落天下秋。
上堂。舉達觀穎曰。七佛是性隸。萬法是心奴。且道。主人翁在甚麼處。自喝曰。七佛已下出頭。又自諾曰。各自祗候。師曰。喚七佛為性隸。指萬法是心奴。達觀自謂有出身路。及乎自喝自諾。又是奴隸邊事。主人翁何曾夢見。大眾要見主人翁么。以拂子拂一拂曰。曉來一陣春風動。開遍園林百樣華。
將終。與眾入室罷。作手書。辭諸山及魏國公。公饋藥不受。又使人問師曰。師生天臺。因甚死凈慈。師答曰。日出東方夜落西。遂嗒然而化。世壽六十一。僧臘四十四。塔于□□□□□。
寧波府天童西巖了慧禪師
蓬州羅氏子。垂髫與群兒戲。必喜為佛塔像。一日玉掌山祖燈至其舍。
【現代漢語翻譯】 現代漢語譯本： 國清。後主凈慈（僧人法號）。
上堂說法。荊山有寶玉，得到它的人不在荊山；赤水出產寶珠，拾到它的人不在赤水。衲僧（指僧人）有無位真人（指人的本性），證得它的人，出入不在面門（不在外在）。突然拿起拄杖橫著按住說：『會么（明白嗎）？』幽州的江口，石人蹲在那裡。
上堂說法。舉慈明禪師在室內安放一盆水，盆上放一把劍，劍旁邊放一雙草鞋。凡是見到僧人來，就指著這些東西。僧人稍有擬議，就打他，以此接引學人。頌詞說：『百花叢中躍馬飛奔而過，多麼俊逸風流。未及第的儒生偷偷地看，滿懷無奈，舊愁涌上心頭。』
上堂說法。德山宣鑒（禪宗祖師）低頭不語，夾山善會（禪宗祖師）點頭贊同，俱胝和尚（禪宗祖師）豎起一個手指頭，玄沙師備（禪宗祖師）筑破了腳指頭。拿起拄杖說：『都離不開山僧的拄杖頭。』憑什麼見得？用拄杖敲擊地面說：『一葉飄落，天下皆知秋。』
上堂說法。舉達觀穎禪師的話說：『七佛（過去七佛）是性的奴隸，萬法是心的奴隸。』且說，主人翁在什麼地方？自己喝道：『七佛以下出頭！』又自己應諾：『各自聽候！』師父說：『稱七佛為性的奴隸，指萬法是心的奴隸，達觀自認為有出路。等到自己喝道應諾，又是奴隸的事情。主人翁何曾夢見過？』大眾想要見主人翁嗎？用拂子拂一下說：『曉來一陣春風吹動，園林里盛開著各種各樣的花。』
臨終時，與眾僧在室內告別完畢，寫下手書，向各山寺及魏國公辭別。魏國公送來藥物，他不接受。魏國公又派人問禪師說：『禪師您生在天臺山，為什麼死在凈慈寺？』禪師回答說：『日出東方夜落西。』於是安然而逝。世壽六十一歲，僧臘四十四年。塔在□□□□□。
寧波府天童西巖了慧禪師
蓬州羅氏之子。小時候與孩子們玩耍，一定喜歡堆佛塔佛像。有一天，玉掌山祖燈禪師來到他家。
【English Translation】 English version: Guoqing. Later Master Jingci (a monk's Dharma name).
Ascending the hall to preach. The jade of Mount Jing is not obtained by those who stay on Mount Jing; the pearls of the Red Water are not picked up by those who stay at the Red Water. The Sangha (referring to monks) has the True Person of No Rank (referring to one's original nature), and those who realize it do not enter or exit through the face (not external). Suddenly picking up the staff and holding it horizontally, he said: 'Do you understand?' At the river mouth of Youzhou, a stone man squats there.
Ascending the hall to preach. Citing Zen Master Ciming placing a basin of water in the room, with a sword on the basin and a pair of straw sandals beside the sword. Whenever he saw a monk coming, he would point at these things. If the monk hesitated, he would strike him, using this to guide students. The verse says: 'Galloping through the hundred flowers, how dashing and romantic. The unsuccessful scholar steals a glance, filled with helplessness and old sorrow.'
Ascending the hall to preach. Deshan Xuanjian (Zen master) lowered his head in silence, Jiashan Shanhui (Zen master) nodded in agreement, Master Juzhi (Zen master) raised one finger, and Xuansha Shibei (Zen master) broke his toe. Picking up the staff, he said: 'All come from the head of this mountain monk's staff.' How is this seen? Striking the ground with the staff, he said: 'One leaf falls, and the world knows it is autumn.'
Ascending the hall to preach. Quoting Zen Master Daguan Ying saying: 'The Seven Buddhas (the seven past Buddhas) are slaves of the nature, and the myriad dharmas are slaves of the mind.' Then tell me, where is the master? He shouted himself: 'The Seven Buddhas and below come forth!' Then he answered himself: 'Each awaits orders!' The master said: 'Calling the Seven Buddhas slaves of the nature and pointing to the myriad dharmas as slaves of the mind, Daguan thinks he has a way out. But when he shouts and answers himself, it is still the business of slaves. When has the master ever dreamed of it?' Do you want to see the master? Flicking the whisk, he said: 'A spring breeze stirs at dawn, and a hundred kinds of flowers bloom throughout the garden.'
As he was dying, he bid farewell to the monks in the room and wrote a letter to bid farewell to the various monasteries and Duke Wei. Duke Wei sent medicine, but he refused to take it. Duke Wei then sent someone to ask the Zen master: 'You were born on Mount Tiantai, why are you dying at Jingci Temple?' The Zen master replied: 'The sun rises in the east and sets in the west.' Then he passed away peacefully. He lived to be sixty-one years old, and had been a monk for forty-four years. His stupa is at □□□□□.
Zen Master Liaohui of Xiyan, Tiantong Temple, Ningbo Prefecture
The son of the Luo family of Pengzhou. When he was young, playing with other children, he always liked to build Buddha pagodas and images. One day, Zen Master Zudeng of Mount Yuzhang came to his house.
師向之合掌。父母以師資宿契。遂令出家。燈授以般舟三昧。非其志。辭往成都。謁瑰庵照于昭覺。覺器之。屬令南詢。乃參浙翁琰于徑山。聞高原泉為人徑直。往叩之。適原赴臺之瑞巖。師與俱往。一日原問。山河大地。是有是無。師擬開口。原即喝出。復以偈呈原。原曰。沒交涉。師一日偶書白楊示眾語。原閱之笑曰。寫字與做言句盡得。爭奈沒交涉何。師憤然。原曰。汝緣不在此。可往雪竇見準公。師秉命造謁。自陳來歷。準呵曰。熟睡去。既而令充不厘務侍者。一日準謂師曰。覷不透處。只在鼻尖頭。道不著處。不離唇皮上。討之則千里萬里。師抗聲曰。將謂有多少。準遷育王。師侍行。盡得其要。逮準移徑山。師居第二座。蘇州牧節齋趙觀文。舉師開法定慧。次遷永嘉能仁江州東林。后至天童。
佛涅槃上堂。拈拄杖召眾曰。黃面瞿曇。乃竺干猛將。以慈悲為弓矢。以智慧為戈矛。統百萬雄兵。勇不可當。布三百餘陣。勢不可敵。如是四十九年。演出五千余卷兵書。雖流落人間。未嘗有一字漏泄。因與生死魔軍。為冤為對。遂于䟦提河邊。筑一巨城。題名涅槃。于其城中。先以紫磨金軀。犒賞諸兵。令其瞻仰取足。再三撫諭。而又散以八斛四斗珍珠。其謀意無他。必欲普與盡大地眾生。打破生死牢關
【現代漢語翻譯】 現代漢語譯本 師父向他合掌致意。他的父母因為師父過去世的因緣，於是讓他出家。燈法師傳授給他般舟三昧（一種禪定方法），但並不符合他的志向。他辭別前往成都，拜見昭覺寺的瑰庵照禪師。照禪師很器重他，讓他到南方去參學。於是他參訪徑山的浙翁琰禪師。聽說高原泉禪師為人正直，便前去拜訪。恰逢高原泉禪師要去臺州的瑞巖寺，師父便一同前往。一天，高原泉禪師問：『山河大地，是有還是無？』師父剛要開口，高原泉禪師就喝止了他。師父又作偈呈給高原泉禪師，高原泉泉禪師說：『沒交涉。』一天，師父偶然書寫了白楊禪師的開示語給大眾看，高原泉禪師看了笑著說：『寫字和做語句都很好，可惜沒交涉啊。』師父很憤慨。高原泉禪師說：『你的因緣不在這裡，可以去雪竇寺拜見準公禪師。』師父遵命前往拜見，並陳述了自己的來歷。準公禪師呵斥道：『好好睡你的覺去！』之後讓他擔任不厘務侍者。一天，準公禪師對師父說：『看不透的地方，就在鼻尖頭。說不著的地方，不離唇皮上。討之則千里萬里。』師父高聲說：『我還以為有多少呢！』準公禪師遷往育王寺，師父侍奉跟隨，盡得其要。等到準公禪師移往徑山寺，師父擔任第二座。蘇州牧節齋趙觀文，推薦師父在定慧寺開法。之後遷往永嘉能仁寺、江州東林寺，最後來到天童寺。
佛涅槃上堂（佛祖釋迦摩尼去世時的說法）。拈起拄杖召集大眾說：『黃面瞿曇（指釋迦摩尼佛），乃是竺干（古印度）的猛將，以慈悲為弓箭，以智慧為戈矛，統領百萬雄兵，勇猛不可阻擋。佈下三百餘陣，氣勢不可戰勝。就這樣四十九年（指釋迦摩尼佛說法的時間），演出了五千余卷兵書（指佛經）。雖然流落人間，未嘗有一個字泄露。因為與生死魔軍，結下冤仇，於是于䟦提河邊，築起一座巨大的城池，題名為涅槃（佛教用語，指解脫）。在這座城中，先用紫磨金軀（指佛的身體），犒賞諸兵，讓他們瞻仰滿足。再三撫慰，又散發八斛四斗珍珠，他的用意沒有別的，必定要普遍地與盡大地眾生，打破生死牢關！』
【English Translation】 English version The master clasped his hands towards him. His parents, due to the karmic connection from previous lives, allowed him to become a monk. Dharma Master Deng授授 him the Pratyutpanna Samadhi (般舟三昧, a type of Samadhi), but it was not his aspiration. He bid farewell and went to Chengdu to visit Chan Master Guian Zhao (瑰庵照) at Zhaojue Temple (昭覺寺). Chan Master Zhao valued him and instructed him to seek guidance in the South. Thereupon, he visited Chan Master Zheweng Yan (浙翁琰) at Jingshan (徑山). Hearing that Chan Master Gaoyuan Quan (高原泉) was upright, he went to visit him. It happened that Chan Master Yuan was going to Ruiyan Temple (瑞巖寺) in Taizhou (臺州), and the master went with him. One day, Chan Master Yuan asked, 'Are mountains, rivers, and the great earth existent or non-existent?' As the master was about to speak, Chan Master Yuan immediately shouted him down. The master then presented a verse to Chan Master Yuan, who said, 'Irrelevant.' One day, the master happened to write down Chan Master Baiyang's (白楊) words of instruction to the assembly. Chan Master Yuan read it and smiled, saying, 'Your writing and phrasing are excellent, but what a pity it's irrelevant.' The master was indignant. Chan Master Yuan said, 'Your affinity is not here. You can go to Xuedou Temple (雪竇寺) to see Chan Master Zhun Gong (準公).' The master obeyed and went to pay his respects, recounting his background. Chan Master Zhun scolded, 'Go to sleep!' Later, he was assigned to be an attendant in charge of miscellaneous affairs. One day, Chan Master Zhun said to the master, 'The place you can't see through is right at the tip of your nose. The place you can't speak of is never apart from your lips. Seeking it leads to thousands of miles away.' The master exclaimed, 'I thought there was so much to it!' Chan Master Zhun moved to Yuwang Temple (育王寺), and the master served and followed him, fully grasping its essence. When Chan Master Zhun moved to Jingshan Temple (徑山寺), the master became the second seat. Zhao Guanwen (趙觀文) of Suzhou (蘇州), recommended the master to open the Dharma at Dinghui Temple (定慧寺). Later, he moved to Yongjia Nengren Temple (永嘉能仁寺), Jiangzhou Donglin Temple (江州東林寺), and finally to Tiantong Temple (天童寺).
At the Nirvana Dharma Assembly (佛涅槃上堂, Shakyamuni Buddha's passing), the master raised his staff and addressed the assembly, saying, 'The yellow-faced Gautama (黃面瞿曇, referring to Shakyamuni Buddha) was a fierce general of India (竺干, ancient India), using compassion as his bow and arrow, and wisdom as his spear and shield, leading a million brave soldiers, whose courage was unstoppable. He deployed over three hundred formations, whose power was invincible. Thus, for forty-nine years (指釋迦摩尼佛說法的時間), he expounded over five thousand volumes of military strategy (指佛經). Although scattered among humans, not a single word has been leaked. Because he formed enmity with the army of Mara (魔軍) of birth and death, he built a giant city by the banks of the Bahti River (䟦提河), named Nirvana (涅槃, Buddhist term for liberation). In this city, he first rewarded the soldiers with his body of purple-gold (紫磨金軀, referring to the Buddha's body), allowing them to gaze upon it to their satisfaction. He comforted them again and again, and then scattered eight hu and four dou of pearls. His intention is none other than to universally break the prison of birth and death for all beings on the great earth!'
。共行通天活路。得到大安隱大解脫場而後已。豈謂二千餘載。猶未遂其志。未奏其功。山僧既知其力盡計窮。不免㧞劍相助去也。以拄杖畫一畫曰。四海浪平龍睡穩。九天云凈鶴飛高。
芙蓉長老至上堂。舉唐芙蓉訓。訪實性大師。實性上堂。右邊拈拄杖。向左邊曰。若不是芙蓉師兄。也大難委悉話。頌曰。陪盡老精神。杯盤越樣新。誰知村店酒。難勸玉樓人。
舉泐潭常面壁坐。南泉至乃撫常背。常曰阿誰。泉曰普愿。常曰如何。泉曰。也尋常。常曰。汝何多事因緣。頌曰。面壁堆危引客過。問誰那更問如何。道尋常已成多事。檢點儂家事更多。
依妙峰于靈隱時。嘗題兩廊畫壁曰。幸是十方無壁落。誰將五彩畫虛空。善財眼裡生華翳。去卻一重又一重。晚年退居幻智庵。將終。戒執事已。問曰。今何時。對曰。二鼓矣。遂放身而逝。實宋理宗景定壬戌三月十一日也。壽六十五。夏四十七。
杭州府靈隱退耕寧禪師
初住嘉興崇聖。次遷蘇之報恩慧日承天萬壽。后遷靈隱。上堂。目前無法。意在目前。雨余山色翠。風暖鳥聲喧。拍禪床曰。堪笑老胡無轉智。少室峰前坐九年。
上堂。舉石門因僧問。年窮歲盡時如何。門曰。東村王老夜燒錢。師曰。王老燒錢。言端語端。綿
【現代漢語翻譯】 現代漢語譯本：共同行走在通往覺悟的道路上，最終到達大安穩、大解脫的場所。難道說經過兩千多年，（佛法）還沒有實現它的目標，沒有完成它的功用嗎？老衲既然知道（自己）力量耗盡，計策也用完了，就不免要拔劍相助了。用拄杖畫了一下，說道：『四海風平浪靜，龍也安穩地睡著了，九天雲彩消散，仙鶴高高地飛翔。』
芙蓉長老來到上堂說法，引用唐代芙蓉（指芙蓉道楷禪師）的教誨。訪實性大師，實性上堂說法，右手拿著拄杖，向左邊說：『如果不是芙蓉師兄，也很難明白這些話。』頌詞說：『耗盡了老年的精神，杯盤也越來越新。誰知道村野小店的酒，難以勸動玉樓中的人。』
舉例泐潭常（指泐潭常禪師）面壁而坐，南泉（指南泉普愿禪師）來到后拍了拍常的背。常問：『是誰？』南泉說：『普愿。』常問：『怎麼樣？』南泉說：『也很平常。』常說：『你為什麼多管閒事？』頌詞說：『面壁堆積危險，引誘客人經過。問是誰，又問怎麼樣？說平常已經成了多事，檢查自己家裡的事更多。』
依妙峰禪師在靈隱寺的時候，曾經在兩廊的畫壁上題寫道：『幸好十方沒有墻壁阻隔，誰用五彩來畫虛空？善財童子眼裡生出幻覺，去除了一重又一重。』晚年退居到幻智庵，臨終時，告誡執事完畢，問道：『現在是什麼時候？』回答說：『二更了。』於是放身而逝。實際上是宋理宗景定壬戌年（1262年）三月十一日。享年六十五歲，僧臘四十七年。
杭州府靈隱退耕寧禪師
最初住在嘉興崇聖寺，後來遷到蘇州的報恩慧日承天萬壽寺，最後遷到靈隱寺。上堂說法：『眼前沒有法，意念就在眼前。雨後山色翠綠，風暖鳥聲喧鬧。』拍了一下禪床說：『可笑老胡（指達摩祖師）沒有轉化的智慧，在少室山前面坐了九年。』
上堂說法，引用石門禪師的公案，有僧人問：『年終歲末的時候怎麼樣？』石門禪師說：『東村王老在晚上燒紙錢。』禪師說：『王老燒錢，言語真實。』
【English Translation】 English version: Together walking on the path to enlightenment, finally reaching the place of great peace and great liberation. Could it be said that after more than two thousand years, (the Dharma) has not yet achieved its goal, has not completed its function? Since this old monk knows that (his own) strength is exhausted and his plans are used up, he cannot help but draw his sword to help. He drew a line with his staff and said: 'The four seas are calm and the dragon sleeps soundly, the nine heavens are clear and the crane flies high.'
Elder Furong came to the hall to give a Dharma talk, quoting the teachings of Tang Dynasty Furong (referring to Chan Master Furong Daokai). He visited Master Shixing, and Shixing gave a Dharma talk, holding a staff in his right hand and saying to the left: 'If it weren't for my brother Furong, it would be difficult to understand these words.' The verse says: 'Exhausting the spirit of old age, the cups and plates are becoming newer and newer. Who knows that the wine in the village shop is difficult to persuade the people in the jade tower.'
For example, Chan Master Letan Chang sat facing the wall, and Nanquan (referring to Chan Master Nanquan Puyuan) came and patted Chang's back. Chang asked: 'Who is it?' Nanquan said: 'Puyuan.' Chang asked: 'How is it?' Nanquan said: 'It's also ordinary.' Chang said: 'Why are you meddling?' The verse says: 'Facing the wall, piling up danger, enticing guests to pass by. Asking who it is, and asking how it is? Saying ordinary has become meddling, examining one's own family affairs is even more.'
When Chan Master Yi Miaofeng was at Lingyin Temple, he once inscribed on the painted walls of the two corridors: 'Fortunately, the ten directions have no walls to block, who uses five colors to paint the void? Illusions arise in the eyes of Sudhana, removing layer after layer.' In his later years, he retired to Huanzhi Hermitage. When he was dying, he finished instructing the attendants and asked: 'What time is it now?' The reply was: 'It's the second watch.' Then he released his body and passed away. In fact, it was the eleventh day of the third month of the Renchen year (1262 AD) of the Jingding era of Emperor Lizong of the Song Dynasty. He lived to be sixty-five years old, with forty-seven years as a monk.
Chan Master Tui Geng Ning of Lingyin Temple in Hangzhou Prefecture
He first lived in Chongsheng Temple in Jiaxing, then moved to Baoen Huiri Chengtian Wanshou Temple in Suzhou, and finally moved to Lingyin Temple. Giving a Dharma talk: 'There is no Dharma before the eyes, the intention is before the eyes. After the rain, the mountain colors are green, and the warm wind makes the birds sing.' He patted the Zen bed and said: 'It's laughable that old Hu (referring to Bodhidharma) has no transforming wisdom, sitting in front of Shaoshi Mountain for nine years.'
Giving a Dharma talk, citing the case of Chan Master Shimen, a monk asked: 'What is it like at the end of the year?' Chan Master Shimen said: 'Old Wang in the east village burns paper money at night.' The Chan master said: 'Old Wang burns money, the words are true.'
包特石。鐵裹泥團。
上堂。極目千峰鎖翠。滿空柳絮飛綿。可憐無位真人。一向草宿露眠。啞。三春看又過。何日是歸年。
舉僧問趙州。和尚何姓。州曰常州有。曰甲子多少。州曰蘇州有。頌曰。蘇州有常州有。三月江南啼鷓鴣。堪笑有年無德漢。被人拶著強分疏。
舉巖頭問欽山。如何是真言。欽曰南無佛陀耶。頌曰。隨機有問隨機答。不是禪兮不是玄。後代無端翻譯出。卻將梵語作唐言。
寧波府天童別山祖智禪師
蜀順慶楊氏子。年十四得度。初聞僧誦華嚴彌勒樓閣入已還閉。遂恍如夢覺。便得頌靈云見桃花因緣。有萬綠叢中紅一點幾人歡喜幾人愁之句。遍叩浙翁琰無際派高原泉淳庵凈妙峰善諸老。最後見無準于雪竇。準知是法器。待之彌峻。時或棒喝交下。一語不少貸。師擬對。輒噤不能發。繇是知解都喪。久之作而言曰。吾生平伎倆皆死法也。今見此翁。始行活路。既而準移徑山。命師分座。宋嘉熙戊戌。出住洞庭天王。寶祐丙辰。天童毀。州帥吳公潛奏師道行。師被旨。攜一囊一缽至。縛茆以居。寧郡久不雨。師禱之輒應。繇是人情奔湊。不三年百廢具舉。天童始還舊觀。
上堂。舉世尊將入涅槃。文殊請再轉法輪。世尊咄曰。吾四十九年。未嘗說一字。汝請
吾再轉法輪。是吾曾轉法輪耶公案。頌曰。老漢平生大脫空。將無作有誑盲聾。臨行一語方真實。也是阇黎飯後鐘。
景定庚申九月旦。忽示眾曰。云澹月華新。木脫山露骨。有天有地來。幾個眼睛活。有省問者。師曰。不及相見。各自努力。越十日。夜分呼侍者囑後事。叉手而寂。壽六十有八。夏五十四。塔全身於中峰密庵窣堵波之右。
福州府雪峰環溪一禪師
舉大通智勝佛。十劫坐道場。佛法不現前。不得成佛道話。頌曰。劫初鑄就毗盧印。古篆彫蟲尚宛然。堪笑堪悲人不識。卻嫌字畫不完全。
題憨布袋贊曰。逢人乞一文。袋裡敵國富。不是下生遲。嫌佛不肯做。
舉即心即佛話。頌曰。即心即佛。砒霜狼毒。起死回生。不消一服。
寧波府天童月坡明禪師
舉僧問雲門。久雨不晴時如何。門曰劄。師頌曰。雲門者一劄。吹毛光透匣。若不是張華。徒勞眼眨眨。
舉良遂參麻谷因緣。頌曰。攜鋤不顧。便好回去。誰人敢道。你是座主。
舉離四句絕百非話。頌曰。離四句絕百非。遞相推過幾曾知。者僧擔一擔懵懂。換得兩頭淈𣸩歸。
舉薰風自南來殿閣生微涼公案。頌曰。賣扇老婆手遮日。一種風流出當家。說與途中未歸客。何須向外吃波吒
【現代漢語翻譯】 現代漢語譯本 我再次轉法輪。這是我曾經轉法輪的公案。頌曰：老漢我平生都在大說空話，將沒有的說成有的，欺騙那些又瞎又聾的人。臨終說的一句話才算真實，但也像是阇黎（Acharya，阿阇梨，意為導師）飯後的鐘聲，可有可無。
景定庚申年九月初一（南宋景定元年，1260年），忽然對眾人說：雲彩消散，月亮顯得清新；樹葉凋落，山石顯露出骨骼。自從有了天和地，有幾個人能真正看清？有人想問，禪師說：來不及相見了，各自努力吧。過了十天，半夜叫來侍者囑咐後事，合掌而逝。享年六十八歲，僧臘五十四年。全身塔葬在中峰密庵窣堵波（Stupa，窣堵坡，意為佛塔）的右邊。
福州府雪峰環溪一禪師
拈出大通智勝佛（Mahābhijñābhū，意為大神通智）十劫（Kalpa，意為極長的時間單位）坐道場，佛法不現前，不得成佛道的話頭。頌曰：在劫初鑄就了毗盧印（Vairocana，意為光明遍照），古老的篆文和雕蟲小技還依稀可見。可笑又可悲的是人們不認識，反而嫌棄字跡不完整。
題憨布袋贊曰：遇到人就乞討一文錢，布袋里的財富卻能敵一個國家。不是下生得太遲，而是嫌棄成佛太麻煩。
拈出即心即佛的話頭。頌曰：即心即佛，如同砒霜狼毒。起死回生，卻不需要服用。
寧波府天童月坡明禪師
拈出僧人問雲門文偃禪師（Yunmen Wenyan）『久雨不晴時如何』，雲門（Yunmen）回答『劄』。禪師頌曰：雲門（Yunmen）這一『劄』字，吹毛利刃也能穿透匣子。如果不是張華這樣有眼力的人，白白浪費了眨眼。
拈出良遂參訪麻谷寶徹禪師（Magu Baoche）的因緣。頌曰：扛著鋤頭不回頭，最好還是回去吧。有誰敢說，你是這裡的座主？
拈出離四句絕百非的話頭。頌曰：離開四句，斷絕百非，互相推諉有誰知道？這僧人挑著一擔糊塗，換得兩頭渾濁而歸。
拈出『薰風自南來，殿閣生微涼』的公案。頌曰：賣扇子的老太婆用手遮擋太陽，一種風流出自當家。告訴途中尚未歸來的人，何必向外尋求波吒（Pata，意為布，這裡指清涼）？
【English Translation】 English version I turn the Dharma wheel again. This is the case of my having turned the Dharma wheel. A verse says: Old man, all my life I've been talking big, making something out of nothing, deceiving the blind and deaf. The one word I spoke at the end was true, but it's like the Acharya's (Acharya, meaning teacher) bell after the meal, dispensable.
On the first day of the ninth month of Gengshen in the Jingding era (1260 AD), he suddenly said to the assembly: 'The clouds have cleared, and the moon is fresh; the leaves have fallen, and the mountain reveals its bones. Since there has been heaven and earth, how many eyes are truly alive?' When someone wanted to ask, the master said: 'There is no time to meet, strive on your own.' Ten days later, in the middle of the night, he called the attendant and entrusted him with his last affairs, folded his hands, and passed away. He was sixty-eight years old, with fifty-four years as a monk. His whole body was enshrined in a stupa (Stupa, meaning Buddhist shrine) to the right of the Zhongfeng Mian'an stupa.
Zen Master Huanxi Yi of Xuefeng, Fuzhou Prefecture
He raises the story of Mahābhijñābhū Buddha (Mahābhijñābhū, meaning Greatly Knowing and Wise) sitting in the place of enlightenment for ten kalpas (Kalpa, meaning an extremely long unit of time), the Buddha-dharma not appearing, and not attaining Buddhahood. A verse says: At the beginning of the kalpa, the Vairocana (Vairocana, meaning universally illuminating) seal was cast, the ancient seal script and insect carvings are still faintly visible. It is laughable and sad that people do not recognize it, but instead dislike the incompleteness of the characters.
Inscribed on a praise of the simple cloth bag: Meeting people, he begs for a penny, but the wealth in his bag is equal to that of a country. It's not that he was born too late, but that he dislikes the trouble of becoming a Buddha.
He raises the story of 'Mind is Buddha'. A verse says: 'Mind is Buddha' is like arsenic and wolfsbane. To bring back the dead, no dose is needed.
Zen Master Yuepo Ming of Tiantong, Ningbo Prefecture
He raises the story of a monk asking Yunmen Wenyan (Yunmen Wenyan) 'What about when it rains for a long time and doesn't clear up?' Yunmen (Yunmen) replied 'Zha'. The master praises: Yunmen's (Yunmen) one 'Zha', even a hair-splitting sword can pierce through the box. If it weren't for someone with the vision of Zhang Hua, it would be a waste of blinking.
He raises the story of Liang Sui's visit to Magu Baoche (Magu Baoche). A verse says: Carrying a hoe and not looking back, it's best to go back. Who dares to say that you are the host here?
He raises the story of 'Leaving the four phrases and cutting off the hundred negations'. A verse says: Leaving the four phrases, cutting off the hundred negations, who knows when they push each other away? This monk carries a load of confusion, exchanging it for two ends of muddiness to return home.
He raises the case of 'A warm breeze comes from the south, and a slight coolness arises in the halls'. A verse says: The old woman selling fans shades the sun with her hand, a kind of elegance comes from the household. Tell those who have not yet returned on the road, why seek Pata (Pata, meaning cloth, here referring to coolness) outside?
。
寧波府雪竇希叟紹曇禪師
西蜀人。出世佛隴。上堂。僧問。向上宗乘事若何。師曰。檐頭滴滴。分明歷歷。乃曰。西子湖邊泛渺茫。一堤寒綠鎖垂楊。誰知業債難逃避。開眼隨人入鑊湯。到者里。如何即得。擬欲爛煨黃獨。不顧紫泥。未免蹈古人腳跡。擬欲關空鎖夢。塞路斷橋。又恐坐在葛藤窠里。不如隨分納些些。俯順時宜去也。拈拄杖曰。豎窮三際。橫亙十方。靠拄杖曰。碧眼黃頭會不得。野梅風定暗浮香。
上堂。三月春云暮。韶華似酒濃。鶯啼楊柳雨。蝶弄海棠風。若作境會。過山尋蟻跡。不作境會。度水覓魚蹤。畢竟如何。故鄉歸路遠。日暮泣途窮。
住雪竇上堂。一宿覺三擔土。腳未跨門。豐骨已露。等閑舉一步。危徑結寒華。信彩示一機。斷崖飛瀑布。雖然。要跨乳峰門即易。要入乳峰室即難。何故。鴻飛冥冥。弋人何慕。
上堂。發得一機活。出得一言當。萬里無片云。青天合吃棒。不待春風著意開。暗香已在梅花上。
舉僧問南泉。師居方丈。將何指南。泉曰。昨夜三更失卻牛。天明起來失卻火話。頌曰。奴顏婢膝走人間。羞見羊裘七里灘。文叔雖為天子貴。子陵元作故人看。 寄天童偈曰。翁翁八十再生牙。爛嚼虛空吐出查。撒向玲瓏巖畔樹。枝枝
【現代漢語翻譯】 現代漢語譯本：
寧波府雪竇希叟紹曇禪師
西蜀（今四川）人。在佛隴開法。上堂說法時，有僧人提問：『向上宗乘（指禪宗的最高境界）之事如何？』 禪師回答：『屋檐滴水，分明而又歷歷在目。』 於是說：『西子湖邊煙波浩渺，長堤寒意，綠柳低垂。誰知業債難以逃避，睜眼隨人墮入鑊湯（比喻痛苦的境地）。』 到了這裡，如何才能領會？ 想要用文火慢煨黃獨（一種藥材），不顧紫泥封書（比喻不顧尊貴），未免落入古人的窠臼。 想要封閉虛空，鎖住夢幻，堵塞道路，斬斷橋樑，又恐怕坐在葛藤窠里（比喻陷入困境）。 不如隨緣安分，順應時勢吧。』 禪師拿起拄杖說：『豎窮三際（過去、現在、未來），橫亙十方（指整個宇宙）。』 靠著拄杖說：『碧眼黃頭（指外國人）不能領會，野梅在風停后暗暗散發香氣。』
上堂說法。『三月春云飄逝，美好時光如酒般濃烈。黃鶯在楊柳雨中啼叫，蝴蝶在海棠風中嬉戲。』 如果執著于外境，就像過山尋找螞蟻的軌跡；如果不執著于外境，就像渡水尋找魚的蹤影。 究竟該如何是好？ 故鄉歸路遙遠，日暮途窮，令人悲泣。
在雪竇寺上堂說法。『一宿覺（指永嘉玄覺禪師）挑著三擔土，腳還未跨進門檻，豐采風骨已經顯露。 隨意邁出一步，危險的道路上結滿寒冷的花朵。 信手拈來一個玄機，就像斷崖上飛流直下的瀑布。』 雖然如此，要跨過乳峰門很容易，但要進入乳峰室卻很難。 為什麼呢？ 大雁高飛于冥冥之中，獵人又何必仰慕呢？』
上堂說法。『發動一個玄妙的機鋒，說出一句恰當的話語，萬里無雲，晴空萬里，合該吃棒（禪宗用語，指受到棒喝）。 不用等待春風刻意吹拂，暗香已經在梅花上散發。』
舉例：有僧人問南泉禪師：『禪師您居住在方丈（寺院住持的居所），將用什麼來指引方向？』 南泉禪師回答：『昨夜三更時分丟失了牛，天亮起來又丟失了火種。』 頌曰：『奴顏婢膝地奔走於人世間，真令人羞於見到身披羊裘的嚴子陵（東漢高士，拒絕光武帝劉秀(25-57)的邀請）隱居在七里灘。 馮異（東漢將領，字公孫）雖然被光武帝劉秀(25-57)封為重臣，但嚴子陵仍然把他看作是過去的老朋友。』 寄給天童禪師的偈語說：『老翁八十歲又長出了新牙，將虛空嚼爛后吐出殘渣。 撒向玲瓏巖邊的樹木，枝枝椏椏』
【English Translation】 English version:
Zen Master Xisou Shaotan of Xuedou Temple, Ningbo Prefecture
He was a native of Western Shu (present-day Sichuan). He began his teaching at Folong. During an ascending the hall sermon, a monk asked, 'What is the matter of the Upward Vehicle (referring to the highest state of Zen)?' The Master replied, 'The eaves are dripping, clearly and vividly.' Then he said, 'On the edge of West Lake, the mist is vast, and the cold green embankment is locked by weeping willows. Who knows that karmic debts are difficult to escape, and opening your eyes you follow others into the cauldron of boiling water (a metaphor for a painful situation).' When you get here, how can you understand it? Wanting to slowly simmer Dioscorea bulbifera (a medicinal material), disregarding the purple clay seal (a metaphor for disregarding nobility), you inevitably fall into the rut of the ancients. Wanting to close off the void, lock up dreams, block roads, and cut off bridges, you are afraid of sitting in a kudzu vine nest (a metaphor for being trapped in a difficult situation). It is better to accept your lot and go with the flow.' The Master picked up his staff and said, 'Vertically exhausting the three periods (past, present, and future), horizontally spanning the ten directions (referring to the entire universe).' Leaning on the staff, he said, 'Blue-eyed and yellow-headed people (referring to foreigners) cannot understand, and the wild plum faintly emits fragrance after the wind stops.'
Ascending the hall sermon. 'The spring clouds of March are fleeting, and the beautiful time is as strong as wine. Orioles sing in the willow rain, and butterflies play in the sea-tang wind.' If you are attached to the external environment, it is like crossing the mountain to find ant tracks; if you are not attached to the external environment, it is like crossing the water to find fish tracks. What should you do after all? The road home is far away, and at dusk, you are at the end of your road, weeping.'
Ascending the hall sermon at Xuedou Temple. 'One Night Awakened (referring to Zen Master Yongjia Xuanjue) carried three loads of soil, and before his foot crossed the threshold, his demeanor and spirit were already revealed. Taking a step casually, dangerous roads are covered with cold flowers. Casually picking up a mystery, it is like a waterfall flying down a cliff.' Although this is the case, it is easy to cross the Milk Peak Gate, but it is difficult to enter the Milk Peak Room. Why? Geese fly high in the dark, why should hunters admire them?'
Ascending the hall sermon. 'Initiating a subtle opportunity, saying an appropriate word, there is not a cloud in ten thousand miles, the clear sky should be beaten with a stick (Zen term, referring to being struck with a stick). Without waiting for the spring breeze to deliberately blow, the hidden fragrance has already emanated from the plum blossoms.'
Example: A monk asked Zen Master Nanquan, 'Zen Master, you live in the abbot's room (the residence of the abbot of the monastery), what will you use to guide the way?' Zen Master Nanquan replied, 'Last night, I lost the ox in the middle of the night, and when I woke up in the morning, I lost the fire.' A verse says: 'Running around in the world with a servile face, it is truly shameful to see Yan Ziling (a recluse of the Eastern Han Dynasty who refused the invitation of Emperor Guangwu Liu Xiu (25-57)) wearing a sheepskin coat and living in seclusion on Qilitan. Although Feng Yi (a general of the Eastern Han Dynasty, courtesy name Gongsun) was appointed as an important minister by Emperor Guangwu Liu Xiu (25-57), Yan Ziling still regarded him as an old friend from the past.' A verse sent to Zen Master Tiantong says: 'The old man grew new teeth at eighty, chewed the void to pieces and spat out the residue. Scatter it on the trees by the exquisite rock, branch by branch'
葉葉是曇華。
福州府雪峰絕岸可湘禪師
舉僧問曹山。雪覆千山。為甚麼孤峰不白。山曰。須知有異中異。曰如何是異中異。山曰。不墮諸山色。頌曰。言中彼此帶幽玄。盡向言中辨正偏。孤負一條官驛路。茫茫沉在月明前。
舉僧問歸宗。如何是玄旨。宗曰。無人能會。曰曏者如何。宗曰。有向即乖。曰不向者如何。宗曰。誰求玄旨。又曰。去。無汝用心處。曰豈無方便門。令學人得入。宗曰。觀音妙智力。能救世間苦。曰如何是觀音妙智力。宗敲鼎蓋三下曰。子還聞么。曰聞。宗曰。我何不聞。僧無語。宗以棒趁下。頌曰。三聲鼎蓋普門開。苦海勞生喚不回。九十春光今已半。空飛華片點莓苔。
漁浦接待偈曰。吳山那畔越山前。有飯充飢有榻眠。到此便能休歇去。帝鄉猶隔一潮船。
紹興府光孝石室輝禪師
上堂。舉城東老姥與佛同生。不欲見佛公案。頌曰。平生不願佛相逢。十指尖頭現紺容。夾路桃花風雨後。馬蹄何處避殘紅。
臺州府國清靈叟源禪師
上堂。舉僧問趙州。真如凡聖皆是夢言。如何是真言。州曰。唵部臨𠷑。師曰。趙州禪只在口皮邊。看他與么。也是喚鐘作甕。忽有問國清。卻向他道。饑時但吃飯。且道。與古人是同是別。良久曰。西
【現代漢語翻譯】 現代漢語譯本： 葉葉是曇華（udumbara，祥瑞之花）。
福州府雪峰絕岸可湘禪師
舉僧人問曹山禪師：『雪覆蓋千山，為什麼孤峰不白？』曹山禪師說：『須知有異中之異。』僧人問：『如何是異中之異？』曹山禪師說：『不墮諸山色。』頌曰：言語之中彼此帶有幽玄，完全在言語之中辨別正與偏。辜負了一條官驛路，茫茫然沉浸在月明之前。
舉僧人問歸宗禪師：『如何是玄旨？』歸宗禪師說：『無人能會。』僧人問：『趨向它又如何？』歸宗禪師說：『有趨向就錯了。』僧人問：『不趨向它又如何？』歸宗禪師說：『誰求玄旨？』又說：『去，沒有你用心的地方。』僧人問：『難道沒有方便之門，令學人得以進入？』歸宗禪師說：『觀音（Avalokiteśvara，菩薩名）妙智力，能救世間苦。』僧人問：『如何是觀音妙智力？』歸宗敲鼎蓋三下說：『你還聽見嗎？』僧人說：『聽見。』歸宗禪師說：『我為什麼聽不見？』僧人無語。歸宗用棒子趕他下去。頌曰：三聲鼎蓋普門開，苦海勞生喚不回。九十春光今已半，空飛華片點莓苔。
漁浦接待偈說：吳山那邊越山前，有飯充飢有榻眠。到此便能休歇去，帝鄉猶隔一潮船。
紹興府光孝石室輝禪師
上堂。舉城東老婦與佛同生，不欲見佛公案。頌曰：平生不願佛相逢，十指尖頭現紺容。夾路桃花風雨後，馬蹄何處避殘紅。
臺州府國清靈叟源禪師
上堂。舉僧人問趙州禪師：『真如（tathata，事物的真實本性）凡聖皆是夢言，如何是真言？』趙州禪師說：『唵部臨𠷑。』靈叟源禪師說：『趙州禪只在口皮邊，看他這樣說，也是喚鐘作甕。』忽然有人問國清禪師，卻向他道：『饑時但吃飯。』且道，與古人是同是別？良久說：『西』
【English Translation】 English version: Each leaf is an udumbara (auspicious flower).
Zen Master Kexiang of Xuefeng Jue'an in Fuzhou Prefecture
A monk asked Caoshan: 'Snow covers a thousand mountains, why is the solitary peak not white?' Caoshan said: 'You must know there is difference within difference.' The monk asked: 'What is difference within difference?' Caoshan said: 'It does not fall into the color of the mountains.' A verse says: Words contain each other with mystery, completely distinguishing right and wrong within words. It fails a post road, vaguely immersed before the bright moon.
A monk asked Guizong: 'What is the profound meaning?' Guizong said: 'No one can understand.' The monk asked: 'What about approaching it?' Guizong said: 'With approach, there is error.' The monk asked: 'What about not approaching it?' Guizong said: 'Who seeks the profound meaning?' He also said: 'Go, there is no place for your mind.' The monk asked: 'Is there no expedient means for students to enter?' Guizong said: 'Avalokiteśvara's (name of a Bodhisattva) wonderful wisdom power can save the suffering of the world.' The monk asked: 'What is Avalokiteśvara's wonderful wisdom power?' Guizong struck the cauldron lid three times and said: 'Do you hear it?' The monk said: 'I hear it.' Guizong said: 'Why don't I hear it?' The monk was speechless. Guizong chased him away with a stick. A verse says: Three sounds of the cauldron lid open the universal gate, the suffering beings in the sea of suffering cannot be called back. Ninety springs have already passed half, empty flying flower petals dot the moss.
The Fisherman's Wharf Reception Verse says: Wu Mountain on that side, Yue Mountain in front, there is rice to fill hunger, there is a couch to sleep on. Arriving here, one can rest, the imperial land is still separated by a tide boat.
Zen Master Shi Shi Hui of Guangxiao in Shaoxing Prefecture
Ascending the hall. He cited the public case of an old woman in the east of the city being born with the Buddha, not wanting to see the Buddha. A verse says: In life, I do not wish to meet the Buddha, the tips of ten fingers reveal a dark red appearance. Peach blossoms on both sides of the road after wind and rain, where do the horse hooves avoid the remaining red?
Zen Master Lingsou Yuan of Guoqing in Taizhou Prefecture
Ascending the hall. He cited a monk asking Zhao Zhou: 'True thusness (tathata, the true nature of things), ordinary and holy, are all dream words, what is true word?' Zhao Zhou said: 'Om Bu Lin.' The master said: 'Zhao Zhou's Zen is only on the surface of the mouth, looking at him saying this, it is also calling a bell a jar.' Suddenly someone asks Guoqing, but he says to him: 'Just eat when hungry.' And say, is it the same or different from the ancients? After a long time, he said: 'West.'
天梵語。此土唐言。
上堂。炎自炎。涼自涼。法無二法。不用商量。只如人人鼻孔在面上。則固是知有。我更問你。別沼荷香。何似深村稻香。
防意如城偈曰。六門長鎖舊封疆。已是攀緣萬慮忘。昨夜貧家忽遭劫。元來禍起自蕭墻。
守口如瓶偈曰。明明只在鼻孔下。動著無非是禍門。直下放教如木𣔻。青天白日怒雷奔。
九江府廬山東林指南直禪師
送僧還成都偈曰。智不到處道一句。一句當機便到家。宿鷺亭前風擺柳。錦官城畔雨催華。
靈隱薰禪師法嗣
杭州府凈慈愚極慧禪師
參石田于靈隱。隱一日室中舉雲門念七話。連舉十數轉。無人下語。忽有一僧。才跨門。田遽曰。雪峰輥毬。師侍旁豁然領情。遂衝口說偈曰。雲門念七。雪峰輥毬。白蘋紅蓼。明月孤舟。田頷之。
住北禪日。謝劍南儒藏主。雲谷慶藏主。無則珍藏主。上堂。舉白雲開堂拈香曰。眾中衣缽道友。有一言半句利益我者。同伸報謝。山僧乍住。二三故人遠來相訪。又非一言半句者此。豈無片香以為供養。燒楓香。是著菩提邊事。燒黃熟。是著說佛說祖邊事。而今猛焫一爐。也要盡大地人知道。浙西管內嘉興府川原道地。且道。燒底是甚麼香。良久曰。不下合。
送寧禪
【現代漢語翻譯】 現代漢語譯本 『天梵語』（Devanāgarī）：這是梵語的說法。 『此土唐言』：這是在中國的說法。
上堂： 熱就讓它熱，涼就讓它涼，佛法沒有兩樣，不用爭論商量。就像每個人的鼻孔都在臉上，這固然是知道的。我再問你們，別處的池塘荷花香，怎麼比得上深村的稻花香？
防意如城偈： 六根之門緊鎖，如同舊時的疆界，一旦攀緣，萬般思慮都忘卻。昨夜貧困的家突然遭遇劫難，原來禍患是從自家墻壁之內 возникла。
守口如瓶偈： 明明就在鼻孔下，一動就無非是禍患之門。乾脆放任自己像木頭一樣，哪怕是****怒雷奔騰。
九江府廬山東林指南直禪師
送僧還成都偈： 智慧不到的地方說一句，一句正合時機就能到家。宿鷺亭前風吹擺動柳樹，錦官城（成都別稱）城邊雨水催開鮮花。
靈隱薰禪師法嗣
杭州府凈慈愚極慧禪師
參石田于靈隱。石田禪師有一天在室內多次提起雲門禪師的『念七』話頭，連續說了十幾次，沒有人能給出合適的回答。忽然有一個僧人剛跨進門檻，石田禪師立刻說：『雪峰輥毬』。慧禪師在旁邊侍立，豁然領悟，於是脫口說出偈語：『雲門念七，雪峰輥毬，白蘋紅蓼，明月孤舟。』石田禪師點頭認可。
住北禪日，感謝劍南儒藏主、雲谷慶藏主、無則珍藏主。上堂： 舉白雲開堂拈香說：『眾位衣缽道友，如果有一言半句對我有益處，一同表示感謝。』山僧我剛來這裡住持，二三位老朋友遠道來訪，又不是一言半句就能表達的。難道沒有一點香可以用來供養嗎？燒楓香，是沾著菩提的事；燒黃熟香，是沾著說佛說祖的事。如今猛烈地燒一爐香，也要讓天下人都知道，浙西管內嘉興府的川原道地。那麼，燒的到底是什麼香？』良久說：『不下合。』
送寧禪師 English version 『天梵語』 (Devanāgarī): This is the term in Sanskrit. 『此土唐言』: This is the term in China.
Entering the Hall: Heat is heat, coolness is coolness. The Dharma is not two, there's no need for discussion. Just like everyone's nostrils are on their face, that is certainly known. I further ask you, how does the fragrance of lotus in other ponds compare to the fragrance of rice flowers in a deep village?
Gatha on Guarding Intentions Like a City: The six gates are locked, like old borders. Once clinging arises, myriad thoughts are forgotten. Last night, a poor family suddenly suffered a robbery. Originally, the disaster arose from within its own walls.
Gatha on Guarding the Mouth Like a Bottle: Clearly, it's right under the nostrils. Any movement is nothing but the gate of disaster. Simply let it go like a wooden clod, even if **** furious thunder roars.
Zhizhi Chan Master of Donglin Temple, Lushan, Jiujiang Prefecture
Gatha for Sending a Monk Back to Chengdu: Where wisdom doesn't reach, say a phrase. A phrase that fits the occasion will get you home. In front of the Heron Pavilion, the wind sways the willows. Beside Brocade Official City (another name for Chengdu), the rain urges the flowers to bloom.
Dharma Successor of Chan Master Xun of Lingyin
Chan Master Yuji Hui of Jingci Temple, Hangzhou Prefecture
He visited Shitian at Lingyin Temple. One day, Shitian Chan Master repeatedly brought up Yunmen's 『nian qi』 (念七) topic in the room, saying it more than ten times, but no one could give a suitable answer. Suddenly, a monk just crossed the threshold, and Shitian Chan Master immediately said: 『Xuefeng rolls the ball』. Chan Master Hui, who was standing beside him, suddenly understood and blurted out a verse: 『Yunmen nian qi, Xuefeng rolls the ball, white duckweed and red smartweed, a bright moon and a solitary boat.』 Shitian Chan Master nodded in approval.
On the day of residing at Beichan Temple, he thanked Layman Ru of Jiannan, Layman Qing of Yungu, and Layman Zhen of Wuze. Entering the Hall: He raised the incense at the opening of Baiyun Temple and said: 『Fellow Dharma friends, if there is even half a word that benefits me, let us express our gratitude together.』 I, this mountain monk, have just come here to reside, and two or three old friends have come from afar to visit, which cannot be expressed in just a few words. Is there not even a bit of incense to offer? Burning maple incense is related to the matter of Bodhi; burning yellow-ripe incense is related to the matter of speaking about the Buddhas and Patriarchs. Now, I fiercely burn a furnace of incense, and I want everyone in the world to know, the rivers and plains of Jiaxing Prefecture within the jurisdiction of Western Zhejiang. So, what kind of incense is being burned?』 After a long silence, he said: 『Not below the standard.』
Sending off Chan Master Ning
【English Translation】 English version 『天梵語』 (Devanāgarī): This is the term in Sanskrit. 『此土唐言』: This is the term in China.
Entering the Hall: Heat is heat, coolness is coolness. The Dharma is not two, there's no need for discussion. Just like everyone's nostrils are on their face, that is certainly known. I further ask you, how does the fragrance of lotus in other ponds compare to the fragrance of rice flowers in a deep village?
Gatha on Guarding Intentions Like a City: The six gates are locked, like old borders. Once clinging arises, myriad thoughts are forgotten. Last night, a poor family suddenly suffered a robbery. Originally, the disaster arose from within its own walls.
Gatha on Guarding the Mouth Like a Bottle: Clearly, it's right under the nostrils. Any movement is nothing but the gate of disaster. Simply let it go like a wooden clod, even if **** furious thunder roars.
Zhizhi Chan Master of Donglin Temple, Lushan, Jiujiang Prefecture
Gatha for Sending a Monk Back to Chengdu: Where wisdom doesn't reach, say a phrase. A phrase that fits the occasion will get you home. In front of the Heron Pavilion, the wind sways the willows. Beside Brocade Official City (another name for Chengdu), the rain urges the flowers to bloom.
Dharma Successor of Chan Master Xun of Lingyin
Chan Master Yuji Hui of Jingci Temple, Hangzhou Prefecture
He visited Shitian at Lingyin Temple. One day, Shitian Chan Master repeatedly brought up Yunmen's 『nian qi』 (念七) topic in the room, saying it more than ten times, but no one could give a suitable answer. Suddenly, a monk just crossed the threshold, and Shitian Chan Master immediately said: 『Xuefeng rolls the ball』. Chan Master Hui, who was standing beside him, suddenly understood and blurted out a verse: 『Yunmen nian qi, Xuefeng rolls the ball, white duckweed and red smartweed, a bright moon and a solitary boat.』 Shitian Chan Master nodded in approval.
On the day of residing at Beichan Temple, he thanked Layman Ru of Jiannan, Layman Qing of Yungu, and Layman Zhen of Wuze. Entering the Hall: He raised the incense at the opening of Baiyun Temple and said: 『Fellow Dharma friends, if there is even half a word that benefits me, let us express our gratitude together.』 I, this mountain monk, have just come here to reside, and two or three old friends have come from afar to visit, which cannot be expressed in just a few words. Is there not even a bit of incense to offer? Burning maple incense is related to the matter of Bodhi; burning yellow-ripe incense is related to the matter of speaking about the Buddhas and Patriarchs. Now, I fiercely burn a furnace of incense, and I want everyone in the world to know, the rivers and plains of Jiaxing Prefecture within the jurisdiction of Western Zhejiang. So, what kind of incense is being burned?』 After a long silence, he said: 『Not below the standard.』
Sending off Chan Master Ning
人偈曰。心未寧時為汝安。落花小雨釀春寒。斷橋流水孤山路。楊柳絲絲拂畫欄。
杭州府中竺雪屋珂禪師
上堂。枯桑知天風。海水知天寒。且道。衲僧知個甚麼。知道飯是米做。直饒恁么。閻羅老子。索飯錢有日在。
師以宋鼎既遷。即謝寺事。金山賢默庵雅知師。且尊其道行。時元兵下江南。默庵被總兵伯顏。脅置幕中。從至武林。默庵言于伯顏。請師住靈隱。親持請疏扣門。師抽關露半面問曰。汝為誰。默庵曰。和尚故人某甲也。師落關曰。我不識你。蓋師雖處世外。而以忠節自持。故不屑靈隱之命(斷江恩有詩曰。雪屋今亡四十年。高風凜凜尚依然。伯顏丞相拜床下。不肯為渠來冷泉)。
徑山沖禪師法嗣
福州府神光北山隆禪師
示眾。即心即佛。有水有竹屋便好。非心非佛。不襪不冠身自繇。不是心不是佛不是物。閑倚闌干立清曉。紅芭蕉引碧牽牛。
禮鏡清塔偈曰。慣問門前甚麼聲。池蛙笑汝自蛙鳴。年來荒卻天華寺。正令方才一半行。
□□府高臺此山應禪師
上堂。舉大隨庵側有一龜。僧問。一切眾生皮裹骨。者個眾生因甚骨裹皮。隨拈草履覆龜背上。僧無語。師頌曰。休將皮骨強分張。得六藏時且六藏。只履盡情都蓋了。者僧無事可
【現代漢語翻譯】 現代漢語譯本： 人偈說：心中未平靜時為你安定，飄落的花瓣伴著細雨，醞釀著春天的寒意。斷橋流水，孤山小路，楊柳的枝條輕輕拂過彩繪的欄桿。
杭州府中竺雪屋珂禪師
上堂說法：枯萎的桑樹知道天風的吹拂，海水知道冬天的寒冷。那麼，各位僧人知道些什麼呢？知道飯是用米做的。即使這樣，閻羅老子（掌管地獄的神）也會有向你索要飯錢的一天。
珂禪師因為宋朝（960-1279）的滅亡而辭去了寺廟的職務。金山賢默庵非常瞭解珂禪師，並且尊重他的道行。當時元朝的軍隊攻下江南，默庵被總兵伯顏脅迫到幕府中，跟隨他到了武林（杭州）。默庵向伯顏進言，請珂禪師住持靈隱寺。他親自拿著請帖去拜訪珂禪師。珂禪師打開門露出半張臉問道：『你是誰？』默庵回答說：『我是和尚的老朋友某甲。』珂禪師關上門說：『我不認識你。』珂禪師雖然身處世外，卻以忠義氣節自持，所以不接受靈隱寺的任命（斷江恩有詩說：雪屋禪師去世已經四十年了，他的高尚風範仍然令人敬佩。伯顏丞相在他的床前拜訪，他也不肯爲了伯顏去住冷泉寺）。
徑山沖禪師的法嗣
福州府神光北山隆禪師
開示大眾：即心即佛，有水有竹屋就很好。非心非佛，不穿襪子不戴帽子，身心自由自在。不是心不是佛也不是物，悠閒地靠著欄桿站立在清晨。紅色的芭蕉引來了碧綠的牽牛花。
禮拜禮鏡清塔的偈語說：常常問門前是什麼聲音，池塘里的青蛙嘲笑你自作蛙鳴。這些年來荒廢了天華寺，匡扶正法的行動才進行了一半。
□□府高臺此山應禪師
上堂說法：舉大隨禪師的庵旁有一隻烏龜，有僧人問：一切眾生都是皮包骨，這隻烏龜為什麼是骨包皮？大隨禪師拿起草鞋蓋在烏龜背上。僧人無話可說。應禪師作頌說：不要將皮和骨強行分開來辨別，得到六藏的時候就且認為是六藏吧。草鞋完全蓋住了烏龜，這個僧人也就無話可說了。
【English Translation】 English version: A verse says: 'When your heart is not at peace, I will settle it for you. Falling flowers and light rain brew the chill of spring. Broken bridge, flowing water, a solitary hill path. Willow branches gently brush the painted railing.'
Zen Master Ke of Xue Wu (Snow Hut) in Hangzhou Prefecture
Ascending the hall: 'Withered mulberry trees know the wind of heaven, seawater knows the cold of heaven. Tell me, what do monks know? They know that rice is used to make food. Even so, Yama (the King of Hell) will one day ask you for the money for the rice.'
Because the Song Dynasty (960-1279) had fallen, the Master Ke resigned from his position at the temple. Xian Mo'an of Jinshan greatly admired the Master and respected his virtuous conduct. At that time, the Yuan army conquered Jiangnan, and Mo'an was forced by General Boyan to serve in his headquarters, following him to Wulin (Hangzhou). Mo'an spoke to Boyan, requesting that Master Ke reside at Lingyin Temple. He personally held the invitation and knocked on the Master's door. Master Ke opened the door, revealing half his face, and asked: 'Who are you?' Mo'an replied: 'I am an old friend of the monk, so-and-so.' Master Ke closed the door and said: 'I do not know you.' Although the Master lived outside the world, he maintained his loyalty and integrity, so he did not accept the appointment at Lingyin Temple. (Duan Jiang'en has a poem that says: 'Zen Master Xuewu has been gone for forty years, his noble spirit still inspires awe. Prime Minister Boyan bowed before his bed, but he would not go to Lengquan Temple for him.')
Dharma heir of Zen Master Chong of Jingshan
Zen Master Long of Shenguang Beishan in Fuzhou Prefecture
Instructing the assembly: 'The mind is Buddha, it is good to have water and a bamboo house. The mind is not Buddha, without socks and hat, the body is free. It is not mind, not Buddha, not a thing, leisurely leaning on the railing, standing in the clear dawn. Red banana trees attract green morning glories.'
A verse for paying respects to the Qing Pagoda of Li Jing says: 'Often asking what sound is at the door, the pond frogs laugh at you for croaking yourself. In recent years, Tianhua Temple has been neglected, and the work of upholding the true Dharma has only been half done.'
Zen Master Ying of Cishan in Gaotai Prefecture
Ascending the hall: 'To cite the example of a turtle beside the hermitage of Zen Master Dasui, a monk asked: 'All sentient beings are skin wrapped in bone, why is this sentient being bone wrapped in skin?' Dasui picked up a straw sandal and covered the turtle's back with it. The monk was speechless. Master Ying composed a verse saying: 'Do not forcibly distinguish between skin and bone, when you obtain the six treasuries, then consider them the six treasuries. The sandal completely covers the turtle, and this monk has nothing to say.'
思量。
寧波府天童簡翁敬禪師
上堂。舉大梅即心即佛話。頌曰。郎心葉薄妾冰清。郎說黃金妾不應。假使偶然通一笑。半生誰信守孤燈。
舉文殊問庵提遮女。生以何為義話。頌曰。問處分明答處端。當機覿面不相謾。死生生死元無際。月上青天玉一團。
育王照禪師法嗣
湖州府道場龍源介清禪師
福州長溪王氏子。得度于義興法藏齊。造育王謁寂窗。入室契旨。典侍司。復掌藏鑰。出世四明壽國。遷開壽。遷道場。上堂。三春云暮。綠暗紅稀。動為境轉。靜為法迷。不以色蓋。不以聲騎。風前閑聽杜䳌啼。
上堂。終日忙忙。那事無妨。顯而不露。隱而不藏。大眾且道。如何是隱而不藏底道理。玉梅結子浮青樹。石筍抽條上綠窗。
大鑒下第二十二世
育王珙禪師法嗣
蘇州府崑山薦嚴竺元妙道禪師
寧海陳氏子。幼患右目。母攜禱觀音像。師仰見像之右目。有小蛛窠。乃為揭去。目患遂愈。父母以為于佛有緣。俾投杭之六和正嚴得度。嚴令學百法論。師曰。一法不學。學百法乎。遂謁育王橫川珙。一日聞舉乾屎橛話。豁然大悟。呈偈曰。雲門乾屎橛。光明照十方。鄮峰才發足。五日到錢塘。珙謂眾曰。此子再來人也。至元己丑。出主
【現代漢語翻譯】 現代漢語譯本： 思量。
寧波府天童簡翁敬禪師
上堂。舉大梅即心即佛話。頌曰。郎心葉薄妾冰清。郎說黃金妾不應。假使偶然通一笑。半生誰信守孤燈。
舉文殊（Manjusri，智慧的象徵）問庵提遮女。生以何為義話。頌曰。問處分明答處端。當機覿面不相謾。死生生死元無際。月上青天玉一團。
育王照禪師法嗣
湖州府道場龍源介清禪師
福州長溪王氏子。得度于義興法藏齊。造育王謁寂窗。入室契旨。典侍司。復掌藏鑰。出世四明壽國。遷開壽。遷道場。上堂。三春云暮。綠暗紅稀。動為境轉。靜為法迷。不以色蓋。不以聲騎。風前閑聽杜䳌啼。
上堂。終日忙忙。那事無妨。顯而不露。隱而不藏。大眾且道。如何是隱而不藏底道理。玉梅結子浮青樹。石筍抽條上綠窗。
大鑒下第二十二世
育王珙禪師法嗣
蘇州府崑山薦嚴竺元妙道禪師
寧海陳氏子。幼患右目。母攜禱觀音（Avalokitesvara，慈悲的象徵）像。師仰見像之右目。有小蛛窠。乃為揭去。目患遂愈。父母以為于佛有緣。俾投杭之六和正嚴得度。嚴令學百法論。師曰。一法不學。學百法乎。遂謁育王橫川珙。一日聞舉乾屎橛話。豁然大悟。呈偈曰。雲門乾屎橛。光明照十方。鄮峰才發足。五日到錢塘。珙謂眾曰。此子再來人也。至元己丑（1309年）。出主
【English Translation】 English version: Contemplation.
Zen Master Jianweng Jing of Tiantong Monastery, Ningbo Prefecture
Ascending the hall, he cited the saying of Great Plum: 'The mind itself is Buddha.' He composed a verse, saying: 'The lover's heart is as thin as a leaf, the concubine's purity is like ice. The lover speaks of gold, but the concubine does not respond. Even if a smile is exchanged by chance, who would believe she has spent half her life guarding a solitary lamp?'
He cited Manjusri (Manjusri, symbol of wisdom) asking the Untouchable Woman: 'What is the meaning of birth?' He composed a verse, saying: 'The question is clear, the answer is precise. Face to face, there is no deception. Birth and death are fundamentally without limit, like a jade disc in the clear blue sky.'
Lineage of Zen Master Zhao of Yuwang Monastery
Zen Master Longyuan Jieqing of Daocheng Monastery, Huzhou Prefecture
A son of the Wang family of Changxi, Fuzhou. He was ordained by Facang Qi of Yixing. He went to Yuwang Monastery to visit Jichuang, and entered the room to understand the essence. He served as a attendant, and later managed the treasury. He emerged into the world at Shougou Monastery in Siming, then moved to Kaishou Monastery, and then to Daocheng Monastery. Ascending the hall, he said: 'The three spring months are ending, the green is dark and the red is sparse. Movement is turned by the environment, stillness is lost in the Dharma. Do not cover with form, do not ride on sound. In the wind, leisurely listen to the cuckoo's cry.'
Ascending the hall, he said: 'Busy all day long, nothing is hindered. Manifest but not exposed, hidden but not concealed. Great assembly, tell me, what is the principle of being hidden but not concealed? Jade plums bear fruit, floating on green trees. Stone shoots sprout, reaching up to the green windows.'
Twenty-second generation from Dajian
Lineage of Zen Master Gong of Yuwang Monastery
Zen Master Miaodao Zhuyuan of Jianyan Monastery, Kunshan, Suzhou Prefecture
A son of the Chen family of Ninghai. He suffered from a disease in his right eye as a child. His mother took him to pray to an image of Avalokitesvara (Avalokitesvara, symbol of compassion). The master looked up and saw a small spider web on the right eye of the image. He removed it, and the eye disease was cured. His parents believed that he had an affinity with the Buddha, and sent him to Zheng Yan of Liuhe in Hangzhou to be ordained. Yan ordered him to study the Hundred Dharmas Treatise. The master said, 'I will not study one Dharma, let alone a hundred Dharmas!' He then visited Hengchuan Gong of Yuwang Monastery. One day, he heard the story of the 'dry shit stick' and suddenly attained great enlightenment. He presented a verse, saying: 'Yunmen's dry shit stick shines light in all directions. From Maofeng, I set off, and in five days I arrived in Qiantang.' Gong said to the assembly, 'This child is a reborn person.' In the year Jichou of the Zhiyuan era (1309), he emerged to preside over
邑之慈源。遷崑山薦嚴。一晚與眾會茶。舉東坡訪玉泉。泉問大儒高姓。士曰姓秤。泉曰是甚麼秤。士曰稱天下長老底秤。泉喝一喝曰。且道者一喝重多少。士無語。師命眾代語。時別源源遽起剪燭。了堂一咳𠻳一聲。師笑曰。源藏主剪燭。一侍者咳𠻳。一僧請師自代。師曰。洎不過此。又一晚新古帆上方丈。請益趙州無字話。師厲聲曰。夜深下去。古帆歸堂惡發曰。不與我說便休。何用見瞋。或以告師。師曰。他向後自悟去在。古帆聞之。當下廓然。 仁宗詔升黃巖鴻福。賜號定慧圓明。延祐丙辰。凈慈靈隱兩剎。爭欲致之。俱不就。年逾七十。懷紫籜之幽絕。乃往終焉。
江寧府保寧古林清茂禪師
年十三。為大僧。聆老宿舉高庵勵僧語。不覺洟淚交下。乃知有出生死超聖凡一著子。淬志參訪。遍歷門庭。橫川居育王。師往叩。錘拂之下。始知觸凈。出世吳之開元。遷鄱陽永福。後主金陵保寧。
上堂。僧問。毛吞巨海。芥納須彌。是衲僧分上事。不是衲僧分上事。師曰。拈卻門前大案山。曰鯨吞海水盡。露出珊瑚枝。師曰。金剛腦後鐵蒺藜。曰只如教中道。我得無諍三昧。人中最為第一。如何是無諍三昧。師曰。放你三十棒。曰仁義盡從貧處斷。世情偏向有錢家。師曰。知恩者少。負恩者多
【現代漢語翻譯】 現代漢語譯本 慈源禪師住在邑地。後來，他被推薦到崑山嚴寺。一天晚上，他和大家一起喝茶，有人提到了蘇軾拜訪玉泉寺的故事。玉泉寺的僧人問蘇軾這位大學士的姓氏。蘇軾回答說姓秤。玉泉寺的僧人問：『這是什麼秤？』蘇軾回答說：『是稱量天下長老的秤。』玉泉寺的僧人呵斥一聲說：『那麼，你來說說這一聲呵斥有多重？』蘇軾無言以對。慈源禪師讓大家代替蘇軾回答。當時，別源禪師立刻起身剪燭。了堂禪師咳嗽一聲。慈源禪師笑著說：『別源藏主剪燭，一位侍者咳嗽。』一位僧人請慈源禪師自己代替回答。慈源禪師說：『也不過如此。』又一個晚上，新古帆禪師來到方丈室，請教趙州無字話（Zhaozhou's "Wu"，禪宗公案）。慈源禪師厲聲說：『夜深了，下去吧！』古帆禪師回到自己的房間，生氣地說：『不和我說就算了，何必發怒？』有人把這件事告訴了慈源禪師。慈源禪師說：『他以後會自己領悟的。』古帆禪師聽了這話，當下就開悟了。 仁宗（1022-1063）皇帝下詔升慈源禪師為黃巖鴻福寺住持，賜號『定慧圓明』。延祐丙辰年（1316），凈慈寺和靈隱寺兩座寺廟都想請他去住持，但他都沒有答應。年過七十，他懷念紫籜山的幽靜，於是前往那裡圓寂。 江寧府保寧古林清茂禪師 十三歲時，清茂禪師成為一名僧人。他聽到一位老僧講述高庵禪師勉勵僧人的話，不禁流下眼淚。他這才意識到有出生死、超聖凡的途徑。於是他立志參訪，走遍各地寺廟。橫川禪師住在育王寺，清茂禪師前去拜訪，在橫川禪師的錘拂之下，他開始認識到觸凈的境界。後來，他出世在吳地的開元寺，之後又遷到鄱陽永福寺，最後主持金陵保寧寺。 上堂時，有僧人問道：『毛吞巨海，芥納須彌（Hair swallows the great sea, a mustard seed contains Mount Sumeru，比喻小中見大），這是衲僧（衲僧，指雲遊僧人）分內的事，還是不是衲僧分內的事？』清茂禪師說：『拈卻門前大案山（Move away the great mountain in front of the gate，比喻去除障礙）。』僧人說：『鯨吞海水盡，露出珊瑚枝（The whale swallows all the sea water, revealing coral branches，比喻徹底顯露）。』清茂禪師說：『金剛腦後鐵蒺藜（Iron barbs behind the Vajra's head，比喻難以接近）。』僧人說：『只如教中道，我得無諍三昧（I have attained the Samadhi of Non-Contention，一種禪定狀態），人中最為第一。如何是無諍三昧？』清茂禪師說：『放你三十棒（Give you thirty blows with a stick，禪宗常用語，表示棒喝）。』僧人說：『仁義盡從貧處斷，世情偏向有錢家（Kindness and righteousness are exhausted by poverty, worldly affections lean towards the wealthy，世態炎涼）。』清茂禪師說：『知恩者少，負恩者多（Few are grateful, many are ungrateful，世態炎涼）。』
【English Translation】 English version Chan Master Ciyuan lived in Yi. Later, he was recommended to Yan Temple in Kunshan. One evening, he was having tea with everyone when someone mentioned the story of Su Shi visiting Yuquan Temple. The monk of Yuquan Temple asked Su Shi the surname of this great scholar. Su Shi replied that his surname was Cheng (秤, meaning 'scale'). The monk of Yuquan Temple asked, 'What kind of scale is that?' Su Shi replied, 'It is the scale that weighs all the elders in the world.' The monk of Yuquan Temple shouted, 'Then, tell me, how much does this shout weigh?' Su Shi was speechless. Chan Master Ciyuan asked everyone to answer for Su Shi. At that time, Chan Master Bieyuan immediately got up to trim the candle. Chan Master Liaotang coughed once. Chan Master Ciyuan smiled and said, 'The treasurer Bieyuan trims the candle, and a attendant coughs.' A monk asked Chan Master Ciyuan to answer himself. Chan Master Ciyuan said, 'It's nothing more than this.' Another evening, Chan Master Xin Gufan came to the abbot's room to ask for instruction on Zhaozhou's "Wu" (趙州無字話, Zhaozhou's "Wu", a Zen koan). Chan Master Ciyuan sternly said, 'It's late, go down!' Chan Master Gufan returned to his room, angrily saying, 'If you don't want to talk to me, then don't, why get angry?' Someone told Chan Master Ciyuan about this. Chan Master Ciyuan said, 'He will realize it himself later.' Chan Master Gufan, upon hearing these words, immediately attained enlightenment. Emperor Renzong (仁宗, 1022-1063) issued an edict to promote Chan Master Ciyuan to the abbot of Hongfu Temple in Huangyan, bestowing upon him the title 'Dinghuy Yuanming' (定慧圓明). In the year Bingchen of the Yanyou era (延祐丙辰, 1316), both Jingci Temple and Lingyin Temple wanted to invite him to be the abbot, but he declined both offers. Past the age of seventy, he longed for the tranquility of Zisuo Mountain (紫籜山), so he went there and passed away. Chan Master Qingmao of Gulin Baoning Temple in Jiangning Prefecture At the age of thirteen, Chan Master Qingmao became a monk. He heard an old monk telling the words of Chan Master Gaoan encouraging monks, and he couldn't help but shed tears. He then realized that there was a way to be born out of life and death, and to transcend the holy and the mundane. So he resolved to visit and study, traveling to temples everywhere. Chan Master Hengchuan lived in Yuwang Temple, and Chan Master Qingmao went to visit him. Under the hammer and whisk of Chan Master Hengchuan, he began to recognize the state of touching purity. Later, he emerged in Kaiyuan Temple in Wu, and then moved to Yongfu Temple in Poyang, and finally presided over Baoning Temple in Jinling. During the Dharma talk, a monk asked, 'A hair swallows the great sea, a mustard seed contains Mount Sumeru (毛吞巨海，芥納須彌, Hair swallows the great sea, a mustard seed contains Mount Sumeru, a metaphor for seeing the big in the small), is this the business of a traveling monk, or is it not the business of a traveling monk?' Chan Master Qingmao said, 'Move away the great mountain in front of the gate (拈卻門前大案山, Move away the great mountain in front of the gate, a metaphor for removing obstacles).' The monk said, 'The whale swallows all the sea water, revealing coral branches (鯨吞海水盡，露出珊瑚枝, The whale swallows all the sea water, revealing coral branches, a metaphor for complete revelation).' Chan Master Qingmao said, 'Iron barbs behind the Vajra's head (金剛腦後鐵蒺藜, Iron barbs behind the Vajra's head, a metaphor for being unapproachable).' The monk said, 'Just as it is said in the teachings, I have attained the Samadhi of Non-Contention (我得無諍三昧, I have attained the Samadhi of Non-Contention, a state of meditative absorption), and I am the foremost among people. What is the Samadhi of Non-Contention?' Chan Master Qingmao said, 'Give you thirty blows with a stick (放你三十棒, Give you thirty blows with a stick, a common Zen expression, indicating a sharp rebuke).' The monk said, 'Kindness and righteousness are exhausted by poverty, worldly affections lean towards the wealthy (仁義盡從貧處斷，世情偏向有錢家, Kindness and righteousness are exhausted by poverty, worldly affections lean towards the wealthy, the fickleness of the world).' Chan Master Qingmao said, 'Few are grateful, many are ungrateful (知恩者少，負恩者多, Few are grateful, many are ungrateful, the fickleness of the world).'
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問。記得昔日舉上座到瑯玡。問近離甚處。舉曰兩浙。玡曰。船來陸來。舉曰船來。玡曰。船在甚處。舉曰埠下。意旨如何。師曰。開口見膽。曰瑯玡云不涉程途一句作么生道。如何是不涉程途底句。師曰。前不構村。后不迭店。曰只如舉上座以坐具摵云。杜撰長老如麻似粟。又作么生。師曰。焦磚打著連底凍。曰後來瑯玡問侍者。此是甚麼人。者曰舉上座。瑯玡遂親下旦過問云。莫是舉師叔么。莫怪適來相觸忤。作么生是觸忤處。師曰。爛泥里有刺。曰舉喝云。長老何年到汾陽。我在浙中早聞你名。見解如此。何得名喧宇宙。瑯玡遂作禮曰。某甲罪過。那裡是他罪過處。師曰。若不登樓望。焉知滄海深。曰後來大慧道。二老相見如日月麗天。龍象蹴踏。未審還端的也無。師曰。土上加泥又一重。曰瑯玡后遇慈明舉此話。明曰。舉見處才能自了。而汝負墮。如何為人。為復肯伊不肯伊。師曰。一點水墨兩處成龍。曰可謂龍得水時添意氣。虎逢山勢長威獰。師曰。無人處斫額望汝。
問。如何是佛。師曰。釘釘膠黏。曰如何是祖師西來意。師曰。蟻子不食鐵。曰如何是正中偏。師曰。草滿法堂。曰如何是偏中正。師曰。苔封古殿。曰如何是正中來。師曰。狝猴帶席帽。曰如何是兼中至。師曰。日上月下
【現代漢語翻譯】 現代漢語譯本： 問：記得以前舉上座到瑯玡（地名）。瑯玡問他從哪裡來，舉上座說從兩浙（地名）來。瑯玡問：是坐船來的還是走路來的？舉上座說坐船來的。瑯玡問：船停在哪裡？舉上座說在碼頭下。這其中的意思是什麼？師父說：'開口見膽'（比喻說話坦率）。（有人）問：瑯玡說'不涉程途'（不經過路途）這句話怎麼講？什麼是'不涉程途'的句子？師父說：前面沒有村莊，後面沒有客店。（有人）問：如果舉上座用坐具拍打說：胡說八道的長老多如麻、密如粟，又該怎麼理解？師父說：'焦磚打著連底凍'（比喻一觸即潰）。（有人）問：後來瑯玡問侍者：這是什麼人？侍者說是舉上座。瑯玡於是親自下座去問候說：莫非是舉師叔嗎？不要怪我剛才冒犯了您，什麼是冒犯之處？師父說：爛泥里有刺。（有人）問：舉上座呵斥道：長老你哪一年到汾陽（地名）的？我在浙中（地名）早就聽說你的名字，見解如此，怎麼能名揚天下？瑯玡於是作揖說：我錯了。哪裡是他錯的地方？師父說：如果不登上高樓遠望，怎麼知道滄海有多深？（有人）問：後來大慧（人名）說：二老相見如同日月照耀天空，龍象互相踐踏，不知道是不是真的這樣？師父說：土上加泥又一重。（有人）問：瑯玡後來遇到慈明（人名），舉了這段話。慈明說：舉上座的見解才能自明，而你卻墮落了，怎麼能爲人師表？是肯定他還是否定他？師父說：一點水墨兩處成龍。（有人）問：可以說龍得到水就更加意氣風發，虎遇到山勢就更加威猛嗎？師父說：無人處斫額望汝（沒有人的地方，敲著額頭盼望你）。 問：什麼是佛？師父說：釘釘膠黏。（有人）問：什麼是祖師西來意（禪宗用語，指禪宗的根本宗旨）？師父說：蟻子不食鐵。（有人）問：什麼是正中偏？師父說：草滿法堂。（有人）問：什麼是偏中正？師父說：苔封古殿。（有人）問：什麼是正中來？師父說：狝猴帶席帽。（有人）問：什麼是兼中至？師父說：日上月下。
【English Translation】 English version: Question: I remember when Upāsaka Ju (name of a Buddhist devotee) went to Langye (place name). Langye asked him where he had come from recently. Ju said, 'From Liangzhe (place name).' Langye asked, 'Did you come by boat or by land?' Ju said, 'By boat.' Langye asked, 'Where is the boat?' Ju said, 'Down at the wharf.' What is the meaning of this? The Master said, 'Speaking frankly and openly.' (Someone) asked, 'How should Langye's saying, 'Not involving the journey' be explained? What is the sentence that 'does not involve the journey'?' The Master said, 'Ahead there is no village, behind there is no inn.' (Someone) asked, 'If Upāsaka Ju struck with his seat and said, 'The fabricated elders are as numerous as hemp and millet,' how should that be understood?' The Master said, 'A burnt brick strikes and the bottom freezes.' (Someone) asked, 'Later, Langye asked the attendant, 'Who is this person?' The attendant said, 'Upāsaka Ju.' Langye then personally descended from his seat to inquire, saying, 'Could this be Uncle Ju? Please don't be offended by my earlier disturbance. What is the disturbance?' The Master said, 'There are thorns in the rotten mud.' (Someone) asked, 'Ju shouted, 'Elder, in what year did you arrive at Fenyang (place name)? I heard your name long ago in Zhejiang (place name). With such understanding, how can your name be known throughout the universe?' Langye then bowed and said, 'I am at fault.' Where was his fault?' The Master said, 'If you do not climb the tower to look out, how can you know the depth of the vast sea?' (Someone) asked, 'Later, Dahui (person name) said, 'The meeting of the two elders is like the sun and moon illuminating the sky, dragons and elephants trampling each other. I wonder if this is really the case?' The Master said, 'Adding mud on top of mud is another layer.' (Someone) asked, 'Langye later met Ciming (person name) and mentioned this story. Ciming said, 'Ju's understanding can clarify himself, but you have fallen. How can you be a teacher of others? Do you affirm him or deny him?' The Master said, 'A single drop of ink becomes dragons in two places.' (Someone) asked, 'Can it be said that when a dragon gets water, it becomes more spirited, and when a tiger meets a mountain, its power grows?' The Master said, 'In a place where there is no one, I strike my forehead and look forward to you.' Question: What is Buddha? The Master said: 'Nailing and gluing.' (Someone) asked: 'What is the meaning of the Patriarch's coming from the West (a Chan Buddhist term referring to the fundamental principle of Zen Buddhism)?' The Master said: 'Ants do not eat iron.' (Someone) asked: 'What is the partial within the complete?' The Master said: 'Grass fills the Dharma hall.' (Someone) asked: 'What is the complete within the partial?' The Master said: 'Moss seals the ancient temple.' (Someone) asked: 'What comes from within the complete?' The Master said: 'A monkey wears a straw hat.' (Someone) asked: 'What arrives from the combined?' The Master said: 'Sun above, moon below.'
。曰如何是兼中到。師曰。截水停輪。曰五位君臣蒙指示。夜明簾外事如何。師曰。趁曉不歸家。黃昏候日出。
上堂。若說佛法供養大眾。未免鬚眉墮落。若說世法供養大眾。入地獄如箭射。去此二途。畢竟說個甚麼。三寸舌頭無用處。一雙空手不成拳。
小參。舉僧問靈云。如何是佛法大意。靈曰。臨鴆砧井底種林檎。僧曰。學人不會。靈曰。今年桃李貴。一顆值千金。大慧道。者個公案。從古至今。無人拈出。山僧不惜口業。更為諸人注破。臨鴆砧臨鴆砧。井底種林檎。今年桃李貴。一顆值千金。師曰。大眾。靈云答者僧話。且道與臨濟在黃檗問佛法的的大意。三度吃六十拄杖。是同是別。若道是同。法無同相。若道是別。佛法豈有兩般。常愛大慧道。我者里蚌蛤禪。開著口便見心肝五臟。只者便是。雖然。也是大都城裡撮馬糞漢。
小參。古人道。九旬禁足魚遊網。三月安居鳥入籠。生殺盡時蠶作繭。如何透得者三重。卓拄杖曰。將成九仞之山。不進一簣之土。
開元入寺小參。舉雪峰問德山。從上諸聖以何法示人。山曰。我宗無語句。亦無一法為人。後有僧問雪峰。和尚見德山。得個甚麼便休去。峰曰。我當時空手去空手歸。五祖拈曰。如今說向透未過者。有兩人從東京來。問伊
【現代漢語翻譯】 問：如何是兼中到？ 師（指禪宗的老師）說：『截斷流水，停止車輪。』 問：五位君臣（佛教哲學中的五種關係）蒙受指示，夜明簾外之事又如何？ 師說：『趁著拂曉不回家，黃昏時等待日出。』
上堂（指禪宗的講法）：如果說佛法供養大眾，未免鬚眉墮落（指落入俗套）。如果說世法供養大眾，入地獄如箭射（指迅速墮落）。去除這兩種途徑，到底該說什麼呢？三寸舌頭沒有用處，一雙空手握不成拳。
小參（指禪宗的簡短開示）：舉例說，有僧人問靈云（禪師名）：如何是佛法大意？靈云說：『臨近毒藥的砧板，在井底種植林檎（蘋果）。』僧人說：『學人不會（不明白）。』靈云說：『今年桃李貴，一顆值千金。』 大慧（禪師名）道：這個公案（禪宗案例），從古至今，無人拈出（提出）。山僧（謙稱）不惜口業（不怕說錯話），更為諸人注破（解釋清楚）。臨近毒藥的砧板，臨近毒藥的砧板，在井底種植林檎。今年桃李貴，一顆值千金。 師說：大眾，靈云回答這僧人的話，且說與臨濟（禪師名）在黃檗（山名）問佛法的大意，三度捱了六十拄杖（棍子），是相同還是不同？如果說是相同，法無同相（佛法沒有相同的表象）。如果說是不同，佛法豈有兩般（兩種）？ 常愛大慧道：我這裡是蚌蛤禪（指快速直接的禪法），開著口便見心肝五臟（指坦誠直接）。這就是了。雖然如此，也是大都城裡撮馬糞漢（指做粗活的人，比喻見識淺薄）。
小參：古人道：九旬禁足（九十天禁止外出），魚遊網（魚在網中游動）；三月安居（三個月安心修行），鳥入籠（鳥進入籠子）。生殺盡時蠶作繭（生死結束時，蠶才會作繭自縛），如何透得這三重（如何突破這三重束縛）？ 卓拄杖（用禪杖敲地）說：將成九仞之山（九仞高的山），不進一簣之土（不增加一筐土）。
開元（唐玄宗年號，713-741年）入寺小參：舉例說，雪峰（禪師名）問德山（禪師名）：從上諸聖以何法示人？德山說：我宗無語句，亦無一法為人。後有僧問雪峰：和尚見德山，得個甚麼便休去（得到什麼就離開了）？雪峰說：我當時空手去空手歸。 五祖（禪師名）拈曰：如今說向透未過者（說現在已經完全理解的），有兩人從東京來，問他。
【English Translation】 Asked: 'What is arriving at the simultaneous?' The Master said: 'Cut off the flowing water, stop the turning wheel.' Asked: 'The five ranks of sovereign and ministers (five types of relationships in Buddhist philosophy) receive instruction, what about the affairs outside the bright curtain at night?' The Master said: 'Taking advantage of the dawn, do not return home; at dusk, wait for the sunrise.'
Ascending the hall (referring to a Chan Dharma talk): If I speak of the Buddha-dharma to make offerings to the assembly, I will inevitably fall into clichés. If I speak of worldly affairs to make offerings to the assembly, entering hell will be like an arrow shot. Leaving these two paths, what should I say after all? A three-inch tongue is useless; a pair of empty hands cannot form a fist.
Short Dharma talk (referring to a brief Chan instruction): For example, a monk asked Lingyun (Chan master): 'What is the great meaning of the Buddha-dharma?' Lingyun said: 'Near the executioner's block, plant a crabapple tree at the bottom of a well.' The monk said: 'This student does not understand.' Lingyun said: 'This year, peaches and plums are expensive; one fruit is worth a thousand gold.' Dahui (Chan master) said: 'This case (Zen koan), from ancient times until now, no one has brought it up. This mountain monk (humble term) does not begrudge verbal karma (fear of saying the wrong thing) and will explain it clearly for everyone. Near the executioner's block, near the executioner's block, plant a crabapple tree at the bottom of a well. This year, peaches and plums are expensive; one fruit is worth a thousand gold.' The Master said: 'Everyone, Lingyun's answer to this monk, let's say that Linji (Chan master) asked about the great meaning of the Buddha-dharma at Huangbo (mountain name) and received sixty blows of the staff three times. Are they the same or different? If you say they are the same, the Dharma has no identical appearance. If you say they are different, how can the Buddha-dharma have two forms?' I often admire Dahui's saying: 'My place is clam Zen (referring to a fast and direct Zen method), opening the mouth reveals the heart, liver, and five viscera (referring to being frank and direct). This is it.' Although it is so, it is also like a manure collector in the capital city (referring to someone who does rough work, a metaphor for shallow knowledge).
Short Dharma talk: The ancients said: 'For ninety days of restricted movement, fish swim in the net; for three months of peaceful dwelling, birds enter the cage. When killing and life end, the silkworm makes a cocoon,' how can one penetrate these three layers? Striking the staff (striking the ground with a Zen staff), he said: 'About to complete a mountain of nine ren (a unit of measurement), not adding a basket of earth.'
Kaiyuan (Tang Xuanzong's reign, 713-741 AD) entering the temple for a short Dharma talk: For example, Xuefeng (Chan master) asked Deshan (Chan master): 'With what Dharma did the sages of the past instruct people?' Deshan said: 'My school has no words, nor does it have a single Dharma for people.' Later, a monk asked Xuefeng: 'Venerable, seeing Deshan, what did you gain that you left?' Xuefeng said: 'At that time, I went empty-handed and returned empty-handed.' Wuzu (Chan master) remarked: 'Now, those who say they have completely understood, there are two people coming from Tokyo, ask them.'
近離何處。卻曰蘇州。便問。蘇州事如何。伊曰。一切尋常。雖然。謾山僧不過。何故。只為語音不同。畢竟如何。蘇州菱邵伯藕。師曰。從門入者不是家珍。自己流來還同瓦礫。老東山依模脫墼。殊不知二大老正是食飽傷心。雖然。既是東京來。因甚卻說蘇州話。
上堂。舉洞山冬夜吃果子次。問泰首座曰。有一物上。拄天下拄地。黑似漆。常在動用中。動用中收不得。過在甚麼處。泰曰。過在動用中。山遂喚侍者。掇退果桌。師曰。者個說話。在今諸方。每至冬夜。未嘗不拈出注解一上。然于正文。未曾道著一句。有底道。洞山只見錐頭利。不見鑿頭方。抑屈人作么。有底道。泰首座不得果子吃。要且盡大地人皆不得吃。成人者少。敗人者多。殊不知。洞山有偏正回互不犯底手腳。直饒泰首座道不在動用中。也不得他果子吃在。良久曰。水流黃葉來何處。牛帶寒鴉過別村。
除夕小參。今夜年盡月盡日盡。世事悠悠。何時是盡。明朝年新月新日新。千變萬化。又見重新。所以道。窮則變。變則通。垂鉤四海只釣獰龍。三千威儀。八萬細行。諸人固是不知。若得聲和響順。各守祖父田園。知道飯是米做。免向瞎驢邊滅卻吾宗。卓拄杖曰。從前汗馬無人識。只要重論蓋代功。
永福入寺小參。紅塵
【現代漢語翻譯】 現代漢語譯本 問：『你從哪裡來？』 回答：『蘇州。』 便問：『蘇州的情況如何？』 他說：『一切如常。』 雖然如此，卻瞞不過我這個山僧。為什麼呢？只因爲口音不同。』 究竟如何？『蘇州出產菱角和邵伯的藕。』 師父說：『從門進來的不是家裡的珍寶，自己流出來的也和瓦礫一樣。老東山還是按照原來的模子脫磚，卻不知道這兩位老人都吃飽了撐的。』 雖然如此，既然是從東京（東京指當時的首都，這裡可能指代一個重要的禪宗中心）來的，為什麼卻說蘇州話呢？
上堂說法。 舉洞山禪師在冬夜吃果子時，問泰首座說：『有一物，向上能支撐天，向下能支撐地，黑得像漆一樣，經常在動用之中，但在動用中卻無法把握。過失在哪裡？』 泰首座說：『過失在動用中。』 洞山禪師於是叫侍者把果桌撤走。 師父說：『這個說法，在如今各處，每到冬夜，沒有不拿出來註解一番的。然而對於正文，卻未曾說到一句。 有的人說，洞山禪師只見錐子的尖利，卻不見鑿子的方正，這是冤枉人。 有的人說，泰首座沒吃到果子，而且是讓天下所有人都沒得吃。 成事的人少，敗事的人多。 殊不知，洞山禪師有偏正回互、互不侵犯的手法。 即使泰首座說不在動用中，也吃不到他的果子。』 良久后說：『水流來黃葉，不知從何處來？ 牛帶著寒鴉，走過別的村莊。』
除夕小參。 今夜年盡、月盡、日盡，世事悠悠，什麼時候才是個盡頭？ 明天年新、月新、日新，千變萬化，又見重新。 所以說，窮則變，變則通。 垂鉤四海，只釣獰龍。 三千威儀，八萬細行。 各位固然是不知。 若能聲和響順，各自守護祖父的田園，知道飯是米做的，免得在瞎驢邊滅卻吾宗。』 拄著拄杖說：『從前汗馬功勞無人知，只要重新評論蓋世功勞。』
永福寺入住小參。 紅塵（指代世俗生活）
【English Translation】 English version Asked: 'Where have you come from recently?' Replied: 'Suzhou.' Then asked: 'How are things in Suzhou?' He said: 'Everything is as usual.' Even so, he can't deceive this mountain monk. Why? Just because the accent is different.' What exactly is it? 'Suzhou produces water chestnuts and Shao Bo's lotus roots.' The master said: 'What enters through the gate is not a family treasure; what flows out on its own is like rubble. Old Dongshan still makes bricks according to the original mold, but he doesn't know that these two old men are just suffering from being overfed.' Even so, since you come from Tokyo (Tokyo refers to the capital at the time, possibly referring to an important Zen center), why do you speak the Suzhou dialect?
Ascending the hall for Dharma talk. He cited Dongshan (807-869) eating fruit on a winter night, asking Chief Seat Tai: 'There is a thing that supports the sky above and supports the earth below, as black as lacquer, constantly in motion, but cannot be grasped in motion. Where is the fault?' Chief Seat Tai said: 'The fault is in the motion.' Dongshan then asked the attendant to remove the fruit table. The master said: 'This saying, in all places today, is always brought out and annotated every winter night. However, not a single word has been said about the main text. Some say that Dongshan only sees the sharpness of the awl point, but not the squareness of the chisel head, which is wronging people. Some say that Chief Seat Tai didn't get to eat the fruit, and moreover, he made it so that everyone in the world couldn't eat it. There are few who succeed, and many who fail. Little do they know that Dongshan has the means of partial and complete reciprocity without violating each other. Even if Chief Seat Tai said it was not in motion, he still wouldn't get to eat his fruit.' After a long silence, he said: 'Where do the yellow leaves flowing in the water come from? The cow carries the cold crows across another village.'
New Year's Eve Small Gathering. Tonight, the year ends, the month ends, the day ends. The affairs of the world are long and drawn out. When will there be an end? Tomorrow, the year is new, the month is new, the day is new. A thousand changes, ten thousand transformations, and we see it all renewed again. Therefore, it is said that when things are exhausted, there is change; when there is change, there is passage. Casting a hook in the four seas, only to fish for the fierce dragon. Three thousand dignified manners, eighty thousand subtle practices. You all certainly do not know. If you can have harmonious sounds and responsive echoes, each guarding the fields and gardens of your ancestors, knowing that rice is made from rice, you can avoid extinguishing our sect beside the blind donkey.' He struck his staff and said: 'No one recognizes the past merits of the warhorse; they only want to re-evaluate the merits that cover the world.'
Small Gathering for Yongfu's Entry into the Temple. The red dust (referring to secular life)
鬧市。十字街頭。百草頭邊。孤峰頂上。若作佛法商量。入地獄如箭射。直得萬機休罷。千聖不攜。聲前非聲。色后非色。檢點將來。正是髑髏前妄想。借使打破髑髏。揭卻腦蓋。踢倒須彌。踏翻大海。腳跟下推勘得出。也是落七落八。通方上士。出格高人。除非自作生涯。終不守他窠窟。現前大眾。冀善參詳。山僧二千里水陸間關。來此聚頭。不為別事。
冬至重建寢堂小參。豁開戶牖。重新舊日規模。當軒者誰。坐斷聖凡途轍。碧眼胡僧罔措。釋迦彌勒猶是他奴。燈籠露柱掀眉。文殊普賢權作走使。描不成畫不就。撲落非他物。華簇簇錦簇簇。縱橫不是塵。逴得便去。山河並大地。踏著便瞋。全露法王身。自古自今。說玄說妙。緇素不分者。如稻麻竹葦。就理就事。變通逸格者。能有幾人。伶俐漢沒窠臼。知是般事便休。且道。知底是甚麼事。寒來暑往。陰極陽生。庭前玉樹華開早。也勝東山水上行。卓拄杖。喝一喝。
上堂。舉育王夜參曰。少室無門戶。如何便得通。夜深寧耐立。聽我話西東。師召大眾。也有權。也有實。也有照。也有用。只是不得恁么會。珍重。
除夕小參。一年三百六十日。今夜方始到頭。是汝諸人。于自己分上事。亦須知有到頭時節。若未得到頭。直須向前抉擇。豈
【現代漢語翻譯】 現代漢語譯本 鬧市。十字街頭。百草頭邊。孤峰頂上。如果在這裡談論佛法，那就像箭一樣直墜地獄。最好是停止一切活動，連千聖（指眾多的聖人）也不參與。在聲音之前不是聲音，在顏色之後不是顏色。仔細檢查，這正是骷髏前的妄想。即使打破骷髏，揭開腦蓋，踢倒須彌山（佛教中的山名，世界的中心），踏翻大海，在腳跟下推究出來，也是不徹底的。通達四方的上士，超凡脫俗的高人，除非自己開創事業，終究不會守著別人的老路。在座的各位，希望好好參詳。我這個和尚不遠千里，跋山涉水來到這裡，不是爲了別的事情。 冬至重建寢堂小參。敞開門窗，恢復往日的格局。正對著門的是誰？截斷了聖凡的道路。碧眼的胡僧（指達摩祖師）也感到茫然，釋迦（佛教創始人）和彌勒（未來佛）也只是他的奴僕。燈籠和柱子也揚起了眉毛，文殊（智慧的象徵）和普賢（行動的象徵）也只能暫時充當跑腿的。描繪不成，畫也不像，撲落下來也不是其他東西。花團錦簇，縱橫交錯，不是塵埃。迅速離開這裡。山河大地，一踩就生氣。完全顯露出法王（佛）的真身。自古至今，說玄說妙，僧俗不分的人，多如稻麻竹葦。就事論事，能夠變通創新的人，又能有幾個？聰明人沒有固定的模式，知道這件事就應該停止。那麼，知道的到底是什麼事呢？寒來暑往，陰極陽生。庭前的玉樹開花早，也勝過東山的水上之行。卓拄杖。喝一喝。 上堂。舉育王（寺名）夜參的例子說：『少室山（指禪宗祖庭少林寺）沒有門戶，如何才能進入？』夜深了，耐心站立，聽我說東西。師父召集大眾。既有權巧，也有真實；既有觀照，也有作用。只是不能這樣理解。珍重。 除夕小參。一年三百六十天，今晚才算到了盡頭。你們各位，對於自己分內的事情，也應該知道有到頭的時候。如果還沒有到頭，就必須向前決斷。難道...
【English Translation】 English version Marketplace. Crossroads. The edge of a hundred herbs. The summit of a solitary peak. If you discuss the Buddha-dharma here, you will fall into hell like an arrow. It is best to cease all activities, and even the thousand sages (referring to numerous saints) do not participate. Before sound is not sound, after color is not color. Upon careful examination, this is precisely the delusion before the skull. Even if you break the skull, uncover the brain, kick down Mount Sumeru (the central mountain in Buddhist cosmology), and overturn the great ocean, if you try to investigate it under your feet, it will still be incomplete. The accomplished scholars of all directions, the extraordinary individuals, unless they create their own path, will never stick to others' old ways. All of you present here, I hope you will contemplate this carefully. This monk has traveled thousands of miles, through land and water, to gather here, not for any other reason. Winter Solstice, reconstruction of the dormitory, small assembly. Open the doors and windows, restoring the old layout. Who is it that stands directly in front of the door? Cutting off the path between the sacred and the mundane. The blue-eyed barbarian monk (referring to Bodhidharma) is also at a loss, and Shakyamuni (the founder of Buddhism) and Maitreya (the future Buddha) are merely his servants. The lantern and the pillar also raise their eyebrows, and Manjushri (symbol of wisdom) and Samantabhadra (symbol of action) can only temporarily act as errand runners. It cannot be depicted, it cannot be painted, and what falls down is not something else. Flowers in clusters, brocade in clusters, crisscrossing, not dust. Leave here quickly. The mountains and rivers and the great earth, one step on them and they become angry. Fully revealing the Dharma King's (Buddha's) true body. From ancient times until now, those who speak of the profound and the subtle, without distinguishing between monks and laity, are as numerous as rice, hemp, bamboo, and reeds. Those who can adapt and innovate based on principles and events, how many are there? Clever people have no fixed patterns, and knowing this matter, they should stop. So, what is it that they know? Cold comes and heat goes, yin reaches its peak and yang is born. The jade tree in the courtyard blooms early, which is better than traveling on the water of Dongshan. Strike the staff. Shout a shout. Ascending the hall. Citing the example of Yuwang (temple name) night assembly: 'Shaoshi Mountain (referring to Shaolin Temple, the ancestral home of Zen Buddhism) has no gate, how can one enter?' Late at night, stand patiently and listen to me speak of east and west. The master summons the assembly. There is both expediency and truth; there is both contemplation and function. It's just that you can't understand it that way. Treasure it. New Year's Eve small assembly. Three hundred and sixty days in a year, tonight is finally the end. All of you, regarding the matters within your own responsibility, should also know that there is a time to reach the end. If you have not yet reached the end, you must make a decisive choice forward. Could it be...
不見。大隨參七十餘員善知識。具大眼目者。只一二人。且如何是具大眼目者。五祖海上參尋數十員尊宿。洎至浮山圓鑒會中。直是開口不得。後到白雲。咬破一個鐵酸饀。方得百味具足。遂云。華髮雞冠媚早秋。誰人解染紫絲頭。有時風動頻相倚。似向階前斗不休。喝一喝曰。修心未到無心地。萬種千般逐水流。
保寧入院小參。當軒大坐。百匝千重。一句全提。該天括地。佛眼覷不見。海口難宣。今古不同途。凡聖罔測。直得麒麟現瑞。鳳凰來儀。山色呈祥。人煙雜沓。其奈梁寶公蹉過達磨。雖曰觀音大士傳佛心印。畢竟不識者個訊息。是汝諸人還猛省么。卓拄杖曰。若不同床睡。焉知被底穿。
小參。舉死心示眾曰。行腳高人。解開缽囊。卸卻包笠。去卻藥忌。一人所在也須到。半人所在也須到。無人所在也須親到。師曰。者般說話。如黑石蜜中邊皆甜。雖然。不因夜來雁。爭見海門秋。
除夕小參。今宵歲盡何曾盡。明日年來實不來。三十六旬如轉轂。幾番潮去又潮回。機輪轉處。掣電猶迷。大用現前。誰當辨的。廓情塵于未兆。忘至理于言詮。人人鼻孔撩天。各各安家樂業。文殊普賢起佛見法見。貶向二鐵圍山。燈籠露柱。突出金剛眼睛。呵呵大笑。麻三斤乾屎橛。諸人若作佛法商量。
【現代漢語翻譯】 現代漢語譯本
不見。大隨處有七十多位有見識的善知識（指有智慧和修行的人）。但真正具有大眼界的人，只有一兩個。那麼，什麼是具有大眼界的人呢？五祖法演禪師在海上參訪了幾十位尊宿（指德高望重的僧人），直到浮山圓鑒禪師的法會中，竟然一句話也說不出來。後來到了白雲守端禪師處，才咬破了一個鐵酸餡（比喻難以理解的禪宗公案），這才體會到百味俱足（比喻領悟到佛法的真諦）。於是說：『花白的頭髮，雞冠似的頭飾，在早秋時節顯得格外妖嬈。有誰能將紫色的絲線染成別的顏色呢？有時被風吹動，它們頻繁地互相依靠，好像在臺階前爭鬥不休。』喝一聲說：『修心如果還沒有達到無心地的境界，各種各樣的念頭就會像流水一樣逝去。』 保寧禪師入院時的小參（指簡短的開示）。在高處安坐，用一句完整的話語，涵蓋天地。佛眼也看不見，難以用言語表達。與古今不同路，凡人聖人也無法測度。直接達到麒麟現瑞，鳳凰來儀，山色呈現吉祥，人煙繁盛的景象。但梁寶公卻錯過了達磨（菩提達摩，禪宗初祖），雖然說觀音大士傳佛心印（指以心傳心的頓悟法門），但畢竟不認識這個訊息。你們這些人還猛然醒悟了嗎？用拄杖敲擊地面說：『如果不同床睡覺，怎麼知道被子哪裡破了呢？』 小參。舉死心禪師的開示說：『行腳的高人，解開缽囊（指僧人的行囊），卸下包笠（指僧人的帽子），去除藥物禁忌，一個人在的地方也要去，半個人在的地方也要去，沒有人的地方也要親自去。』禪師說：『這種說話，就像黑石蜜一樣，從頭到尾都是甜的。』雖然如此，但如果不因為夜裡飛來的大雁，怎麼能見到海門（指海邊）的秋色呢？ 除夕小參。今晚舊歲結束，但實際上並沒有結束，明天新年到來，但實際上並沒有到來。三十六旬就像車輪轉動，幾次潮水退去又漲回來。在機輪轉動的地方，即使是閃電也會迷惑。大用（指佛法的妙用）顯現時，誰能辨別清楚？在念頭還沒有產生時就廓清情塵，忘卻至高的道理，不要用言語來詮釋。人人的鼻孔都朝天，各自安家樂業。文殊（文殊菩薩，代表智慧）普賢（普賢菩薩，代表實踐）如果生起佛見法見（執著于佛法），也要貶到二鐵圍山（指佛教傳說中的兩座鐵山之間）。燈籠露柱（指無情之物）也突出金剛眼睛（指銳利的智慧）。呵呵大笑，麻三斤乾屎橛（指毫無價值的東西）。你們如果用佛法來做交易，
【English Translation】 English version
Unseen. At DaSui's place, there were more than seventy knowledgeable good advisors (referring to people with wisdom and practice). However, only one or two truly possessed great vision. So, what is it to possess great vision? Chan Master Wuzu Fayan visited dozens of venerable monks (referring to monks of high virtue and reputation) at sea, and until the Dharma assembly of Chan Master Fushan Yuanjian, he couldn't say a word. Later, when he arrived at Baiyun Shouduan's place, he bit through an iron-sour filling (a metaphor for a difficult-to-understand Zen koan), and only then did he realize the completeness of all flavors (a metaphor for understanding the true meaning of Buddhism). So he said: 'White hair, a cockscomb-like headdress, appears particularly enchanting in early autumn. Who can dye purple silk thread into another color? Sometimes moved by the wind, they frequently lean on each other, as if fighting endlessly in front of the steps.' He shouted and said: 'If the mind has not yet reached the state of no-mind, all kinds of thoughts will pass away like flowing water.' Chan Master Baoning's small assembly (referring to a brief teaching) upon entering the monastery. Sitting high in the hall, using a complete sentence, encompassing heaven and earth. Even the Buddha's eye cannot see it, and it is difficult to express in words. Different from ancient and modern paths, ordinary people and sages cannot fathom it. Directly reaching the auspicious appearance of the Qilin, the arrival of the Phoenix, the mountains presenting auspiciousness, and the prosperity of human habitation. However, Liang Baogong missed Bodhidharma (the first patriarch of Zen Buddhism), although it is said that Avalokiteśvara (Guanyin) Bodhisattva transmitted the Buddha's mind-seal (referring to the sudden enlightenment method of mind-to-mind transmission), he ultimately did not recognize this message. Have you all suddenly awakened? He struck the ground with his staff and said: 'If you don't sleep in the same bed, how do you know where the quilt is torn?' Small assembly. He cited Chan Master Sixin's teaching, saying: 'A high-ranking traveling monk, unties his alms bag (referring to the monk's bag), takes off his hat, removes medicinal taboos, must go to the place where one person is, must go to the place where half a person is, and must personally go to the place where no one is.' The Chan master said: 'This kind of talk is like black rock honey, sweet from beginning to end.' Although so, if not for the wild geese flying in at night, how could one see the autumn scenery of the sea gate (referring to the seaside)? New Year's Eve small assembly. Tonight, the old year ends, but in reality, it has not ended. Tomorrow, the new year arrives, but in reality, it has not arrived. Thirty-six decades are like the turning of a wheel, and the tides ebb and flow several times. In the place where the machine wheel turns, even lightning is confused. When the great function (referring to the wonderful function of Buddhism) manifests, who can clearly distinguish it? Clear away emotional dust before thoughts arise, and forget the supreme principle, do not use words to interpret it. Everyone's nostrils are facing the sky, and each one lives and works in peace. If Mañjuśrī (representing wisdom) and Samantabhadra (representing practice) give rise to Buddha-views and Dharma-views (attachment to Buddhism), they should also be demoted to the two Iron Ring Mountains (referring to the two iron mountains in Buddhist legends). Lanterns and pillars (referring to inanimate objects) also protrude diamond eyes (referring to sharp wisdom). Laughing loudly, three pounds of flax and a dry dung spatula (referring to worthless things). If you use Buddhism to do business,
入地獄如箭射。到者里。言思道斷。心行處滅。一種平懷。泯然自盡。正與么時如何。良久曰。東風昨夜消殘雪。枯樹枝頭又著花。
結制小參。明日結夏來臨。只管悠悠過日。及乎打鼓升堂。直是思量不出。諸人簇簇上來。未免將南作北。七佛以前。初無者個訊息。七佛以後。雖有者個訊息。終是不能圓悟如來無上菩提。不能證入圓覺伽藍。身心安居。平等性智。以致諸人九十日內。惟務口體。不務修持。背覺合塵。虛延歲月。五祖道。達磨大師信腳來。信口道。後代兒孫翻成計較。計較得成天清地寧。雲門扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。楚雞不是丹山鳳。愛向梧桐樹上鳴。
嘗垂示曰。向上更有事在。露出獅子爪牙。其間別有商量。未免當門按劍。只者靈鋒。阿誰敢擬。師辭鋒峻拔。手眼卓越。應庵而後。師殆第一人乎。嘗續宗門統要。示寂保寧。
紹興府天衣斷江覺恩禪師
慈溪顧氏子。依雲門廣孝祝髮。從明之延慶聞。習四教儀。七日能通。聞嘆異。往參育王橫川。室中機契。掌內記。德業日彰。一時賢士大夫。皆樂與之遊。出世蘇之天平。后遷開元。及明之保福。越之天衣。一日室中眾侍立次。忽扶杖而言曰。老僧嵌空倚杖藜。分明畫出須菩提
【現代漢語翻譯】 現代漢語譯本： 墮入地獄就像箭一樣快速。到了那裡，言語思慮的道路斷絕，心識活動的處所滅盡。一種平等的心懷，完全泯滅而歸於寂靜。正在這個時候該如何呢？（禪師）良久后說：『昨夜東風吹散了殘留的雪，枯樹枝頭又綻放了新花。』
結制小參（結夏安居前的小參）。明天就是結夏安居的日子了，大家只顧悠閑度日。等到打鼓升堂時，卻實在思量不出什麼。諸位聚集上來，難免指鹿為馬。七佛（過去七佛）以前，最初沒有這個訊息；七佛以後，雖然有這個訊息，終究不能圓滿領悟如來的無上菩提（覺悟），不能證入圓覺伽藍（清凈的道場），身心安住于平等性智（智慧）。以至於諸位九十天內，只顧口腹之慾，不務修行，背離覺悟而迎合塵世，虛度光陰。五祖（五祖弘忍）說，達磨大師（菩提達磨）隨意而來，隨口而說，後代的兒孫卻翻成了計較。計較成功了，就以為天下太平。雲門（雲門文偃）的扇子跳上三十三天（欲界天），撞著帝釋（帝釋天）的鼻孔。東海的鯉魚捱了一棒，雨水像盆倒一樣傾瀉。楚地的雞不是丹山的鳳凰，只喜歡在梧桐樹上鳴叫。
（覺恩禪師）曾經開示說：『向上還有更高的事情。』露出獅子的爪牙，其中另有商量，免不了當門按劍。只有這靈敏的鋒芒，誰敢比擬？禪師辭鋒犀利，手眼卓越，應庵（應庵曇華）之後，禪師大概是第一人吧。曾經續寫《宗門統要》，在保寧寺圓寂。
紹興府（南宋年號，1131-1162）天衣斷江覺恩禪師
慈溪顧氏之子。依雲門廣孝（禪師名）剃髮。跟隨明之延慶（禪師名）學習《四教儀》。七天就能通曉。延慶（禪師名）讚歎奇異。前往參拜育王橫川（禪師名）。在室內機緣相契合，掌管文書記錄。德行日益彰顯。一時的賢士大夫，都樂於與他交往。出世于蘇州的天平寺，后遷往開元寺，以及明州的保福寺，越州的天衣寺。一天在室內，眾弟子侍立在旁，（禪師）忽然扶著枴杖說：『老僧孤零零地倚靠著藜杖，分明畫出了須菩提（佛陀的弟子）。』
【English Translation】 English version: Falling into hell is like an arrow shot. Once there, the path of words and thoughts is cut off, and the place where the mind acts is extinguished. A kind of equanimity, completely extinguished and returning to silence. What to do at this very moment? (The Zen master) said after a long silence: 'The east wind dissipated the remaining snow last night, and new flowers bloomed on the branches of the withered tree.'
Concluding the summer retreat, a small gathering. Tomorrow marks the beginning of the summer retreat, and everyone is just passing the days leisurely. But when the drum is beaten and the hall is ascended, one really can't think of anything. Everyone gathers around, inevitably calling a deer a horse. Before the Seven Buddhas (past seven Buddhas), there was initially no such message; after the Seven Buddhas, although there was this message, it was ultimately impossible to fully realize the Tathagata's (Buddha's) unsurpassed Bodhi (enlightenment), and impossible to enter the perfect enlightenment Sangharama (pure monastery), with body and mind dwelling in equanimity and wisdom. As a result, everyone spends ninety days indulging in the desires of the mouth and body, not engaging in cultivation, turning away from enlightenment and conforming to the world, wasting time. The Fifth Patriarch (Hongren) said, 'Dharma Master (Bodhidharma) came as he pleased, and spoke as he pleased, but later generations turned it into calculation. If the calculation succeeds, they think the world is at peace. Yunmen's (Yunmen Wenyan) fan jumps up to the thirty-third heaven (heaven of desire), bumping into the nose of Indra (Shakra). A carp in the East Sea is struck with a stick, and the rain pours down like a basin. The chickens of Chu are not phoenixes of Dan Mountain, they only like to crow on the parasol tree.'
(Zen Master Jueen) once gave an instruction, saying: 'There is something even higher.' Revealing the lion's claws and teeth, there is another negotiation in between, inevitably holding a sword at the door. Only this sharp edge, who dares to compare? The Zen master's words are sharp, and his hands and eyes are outstanding. After Ying'an (Ying'an Tanhua), the Zen master is probably the first. He once continued the 'Essentials of the Zen School' and passed away at Baoning Temple.
Zen Master Jueen of Tianyi Duanjiang in Shaoxing Prefecture (Southern Song Dynasty, 1131-1162)
A son of the Gu family of Cixi. He had his head shaved by Yunmen Guangxiao (Zen master's name). He followed Mingzhi Yanqing (Zen master's name) to study the 'Four Teachings Ritual'. He could understand it in seven days. Yanqing (Zen master's name) praised him as extraordinary. He went to pay homage to Yuwang Hengchuan (Zen master's name). In the room, the opportunity matched, and he was in charge of documents and records. His virtue became increasingly apparent. The virtuous scholars and officials of the time all enjoyed associating with him. He emerged at Tianping Temple in Suzhou, and later moved to Kaiyuan Temple, as well as Baofu Temple in Mingzhou, and Tianyi Temple in Yuezhou. One day in the room, the disciples were standing by, and (the Zen master) suddenly leaned on his staff and said: 'The old monk leans alone on his藜杖(lí zhàng, a staff made of藜草, a type of grass), clearly depicting Subhuti (one of the Buddha's disciples).'
。顧左右曰。會么。良久擲下拄杖。倚蒲團而逝。
凈慈鞏禪師法嗣
杭州府靈隱東嶼德海禪師
臺州臨海陳氏子。年十四。從蜀僧安石出家。參石林鞏于承天。林問。如何是汝自己。師擬議。林便推出。師懷疑。一日入室。林問。盡大地是金剛正體。何處著上座。師擬對。林便打。從此徹證。林遷凈慈。命居侍司。一日室中舉國師三喚侍者話。師曰。不是失卻貓兒。定是失卻狗子。林曰。是狐負是不孤負。師曰。瞞人自瞞。林以竹篦擊之曰。亢吾宗者。海子也。至元庚寅。出世天臺寒巖。大德乙巳。遷姑蘇寒山。至大己酉。再遷崑山東禪。辛亥。敕賜金襕法衣。皇慶癸丑。復遷中竺。延祐乙卯。詔主凈慈。至山門曰。清凈慈門。一湖秋水。入得入不得。虎咬大蟲。蛇吞鱉鼻。
室中垂語曰。手握利刃劍。因甚猢猻子不死。嚙破鐵酸饀。因甚路上有饑人。魚以水為命。因甚死在水中。眾答皆不契。嘗頌俱胝豎指因緣曰。深深無底。高高絕攀。思之轉遠。尋之復難。泰定乙丑。復遷靈隱。丁卯九月示微疾。召弟子付囑訖。跏趺而化。世壽七十二。僧臘五十八。帝嘗賜號明宗慧忍禪師。塔于育王后山之麓。
嘉興府天寧竺雲景曇禪師
浦江嚴氏子。久依石林。后住婺之治平。蘇之北
【現代漢語翻譯】 現代漢語譯本：他環顧四周，問道：『會了嗎？』過了很久，他放下拄杖，靠著蒲團圓寂了。
凈慈鞏禪師的法嗣
杭州府靈隱東嶼德海禪師
他是臺州臨海陳氏之子。十四歲時，跟隨蜀僧安石出家。他向承天的石林鞏禪師參學。石林問：『什麼是你自己的本來面目？』禪師猶豫不決。石林便將他推出。禪師心生疑惑。一日入室，石林問：『盡大地都是金剛正體（堅不可摧的真如自性），你從哪裡落腳？』禪師正要回答，石林便打了他。從此禪師徹底證悟。石林遷往凈慈寺，命他擔任侍司。一日在室內，石林舉國師三喚侍者的話頭。禪師說：『不是丟了貓，一定是丟了狗。』石林說：『是辜負還是不辜負？』禪師說：『瞞人就是自瞞。』石林用竹篦打他說：『發揚吾宗的，就是你海子啊。』元朝至元庚寅年（1290年），禪師出世于天臺寒巖。大德乙巳年（1305年），遷往姑蘇寒山。至大己酉年（1309年），再次遷往崑山東禪。辛亥年，奉旨賜予金襕法衣。皇慶癸丑年（1313年），又遷往中竺。延祐乙卯年（1315年），奉詔住持凈慈寺。到達山門時說：『清凈的慈門，一湖秋水。入得還是入不得？虎咬大蟲，蛇吞鱉鼻。』
在室內開示說：『手握利刃劍，為什麼猢猻子不死？嚙破鐵酸餡，為什麼路上還有飢餓的人？魚以水為命，為什麼會死在水中？』眾人的回答都不契合禪師的心意。禪師曾作頌讚俱胝（一位禪師）豎指的因緣：『深深無底，高高絕攀。思之轉遠，尋之復難。』泰定乙丑年（1325年），禪師又遷往靈隱寺。丁卯年九月，示現輕微的疾病，召集弟子囑咐完畢，結跏趺坐而圓寂。世壽七十二歲，僧臘五十八年。皇帝曾賜號明宗慧忍禪師，塔葬于育王寺後山的山腳下。
嘉興府天寧竺雲景曇禪師
他是浦江嚴氏之子。長期依止石林禪師。後來住持婺州的治平寺，蘇州的北寺。
【English Translation】 English version: He looked around and said, 'Do you understand?' After a long while, he dropped his staff and passed away leaning on his蒲團 (pútuán, a meditation cushion).
Successor of Chan Master Gong of Jingci Monastery
Chan Master Dehai of Dongyu, Lingyin Monastery, Hangzhou Prefecture
He was a son of the Chen family of Linhai, Taizhou. At the age of fourteen, he left home under the guidance of the Sichuanese monk Anshi. He studied with Shilin Gong at Chengtian Monastery. Shilin asked, 'What is your own self?' The Master hesitated. Shilin then pushed him out. The Master was doubtful. One day, upon entering the room, Shilin asked, 'The entire great earth is the Vajra (indestructible) true substance. Where do you place the venerable monk?' As the Master was about to answer, Shilin struck him. From this, the Master thoroughly awakened. Shilin moved to Jingci Monastery and appointed him as attendant. One day in the room, he brought up the story of the National Teacher calling the attendant three times. The Master said, 'It's not that the cat is lost, it must be that the dog is lost.' Shilin said, 'Is it betraying or not betraying?' The Master said, 'Deceiving others is deceiving oneself.' Shilin struck him with a bamboo staff, saying, 'The one who promotes our school is you, Haizi.' In the year Gengyin of the Zhiyuan era (1290) of the Yuan Dynasty, the Master appeared in the world at Hanyan in Tiantai. In the year Yisi of the Dade era (1305), he moved to Hanshan in Gusu. In the year Jiyou of the Zhida era (1309), he moved again to Dongchan in Kunshan. In the year Xinhai, he was granted a golden kasaya (robe) by imperial decree. In the year Guichou of the Huangqing era (1313), he moved again to Zhongzhu. In the year Yimao of the Yanyou era (1315), he was ordered to preside over Jingci Monastery. Upon arriving at the mountain gate, he said, 'The pure and clean Ci gate, a lake of autumn water. Can one enter or not? A tiger bites a large insect, a snake swallows a turtle's nose.'
In the room, he gave instructions, saying, 'Holding a sharp sword in hand, why doesn't the monkey die? Biting through an iron sour filling, why are there still hungry people on the road? Fish take water as their life, why do they die in the water?' The responses of the assembly did not accord with the Master's intention. He once composed a verse praising the緣 (yuán, cause) of俱胝 (Juzhi, a Chan master) raising a finger: 'Deeply bottomless, highly unscalable. Thinking of it makes it more distant, searching for it makes it more difficult.' In the year Yichou of the Taiding era (1325), the Master moved again to Lingyin Monastery. In the ninth month of the year Dingmao, he showed slight illness, summoned his disciples, gave his final instructions, and passed away in the lotus position. His age was seventy-two, and his monastic age was fifty-eight. The Emperor bestowed upon him the title Chan Master Mingzong Huiren, and his stupa (burial pagoda) is located at the foot of the mountain behind Yuwang Monastery.
Chan Master Jingtan of Zhuyun, Tianning Monastery, Jiaxing Prefecture
He was a son of the Yan family of Pujiang. He long relied on Chan Master Shilin. Later, he resided at Zhiping Monastery in Wu and Bei Monastery in Su.
禪。禾之天寧。
上堂。金烏東上。玉兔西沉。伶俐衲子。東討西尋。忽然撞破虛空。曠劫只在如今。卓拄杖下座。
僧問。三賢未達。十聖難知。如何是此宗。師曰。無孔笛氈拍板。曰知音者誰。師曰。聾人爭得聞。曰也知和尚慣有此機。師曰。鷂子過新羅。
問。如何是涅槃心。師曰。須彌山。曰如何是差別智。師曰。四大海。
蘇州府虎丘東州壽永禪師
送僧偈曰。動靜無非一大禪。何須更透未生前。故園千里今歸去。陸有徵途水有船。舉張約齋入道話。頌曰。一擊鐘聲透耳根。三千剎海一時昏。賊從赤肉團邊去。明日依然不離門。
徑山愚禪師法嗣
蘇州府虎丘閑極云禪師
久依虛堂于徑山。居第一座。一日寶葉源。請益虛堂德山末後句曰。若謂之有。德山焉得不會。若謂之無。巖頭又道德山未會。乞和尚慈悲指示。堂曰。我不會。汝去問首座。源詣師。值師遊山歸。索水濯足。源亟進水。復委身為師摩捋。因仰面舉前話叩之。師乃掬水澆潑曰。有甚麼末後句。源不契。覆上見堂。堂曰。首座如何向汝道。源舉似前話。堂曰。那那。我向你道他會得。源於是釋然領旨。
舉興化酬唐莊宗中原寶價因緣。頌曰。君王寶自難酬價。興化何曾敢借看。天地
【現代漢語翻譯】 現代漢語譯本 禪。禾之天寧。
上堂。太陽從東方升起，月亮向西邊落下。聰明的修行人，向東向西四處尋覓。忽然間撞破虛空，漫長的時間都只在當下這一刻。說完，拄著枴杖走下座位。
有僧人問道：『三賢（菩薩修行過程中的三個階段）尚未通達，十聖（菩薩修行過程中的十個階段）難以瞭解，什麼是此宗（禪宗）的宗旨？』 禪師說：『沒有孔的笛子和毛氈做的拍板。』 僧人問：『誰是知音之人？』 禪師說：『聾子怎麼能聽見聲音？』 僧人說：『也知道和尚您一向有這樣的機鋒。』 禪師說：『老鷹飛過新羅（古代朝鮮半島國家）。』
問：『什麼是涅槃心（寂滅之心）？』 禪師說：『須彌山（佛教宇宙觀中的中心山）。』 問：『什麼是差別智（區分萬法的智慧）？』 禪師說：『四大海（圍繞須彌山的四大海洋）。』
蘇州府虎丘東州壽永禪師
送僧偈說：『動與靜無非都是大禪，何須再去探究未出生之前？故鄉遠隔千里如今要回去，陸路有道路水路有船隻。』 舉張約齋開悟的話頭。 頌曰：『一聲鐘響穿透耳根，三千世界剎那間昏沉。盜賊從赤肉團（指人的身體）邊離去，明日依舊不曾離開家門。』
徑山愚禪師的法嗣
蘇州府虎丘閑極云禪師
長久依止虛堂禪師在徑山修行，擔任第一座。有一天，寶葉源請教虛堂禪師德山（唐代禪師）的末後句，說：『如果說是「有」，德山為什麼不會？如果說是「無」，巖頭（唐代禪師）又說德山未會。懇請和尚慈悲開示。』 虛堂禪師說：『我不會，你去問首座。』 寶葉源去拜訪云禪師，正趕上云禪師遊山歸來，要水洗腳。寶葉源趕緊端上水，又自告奮勇地為禪師按摩。於是仰面舉出之前的話請教。云禪師於是掬起水潑灑說：『有什麼末後句？』 寶葉源沒有領悟。又去拜見虛堂禪師。虛堂禪師說：『首座怎麼跟你說的？』 寶葉源如實相告。虛堂禪師說：『那那，我跟你說他會得。』 寶葉源於是釋然領悟了禪旨。
舉興化禪師酬謝唐莊宗（後唐莊宗，923-926）中原寶價的因緣。 頌曰：『君王的寶物自然難以估價，興化禪師何曾敢借來看？天地
【English Translation】 English version Zen. Tianning of He.
Ascending the hall. The golden crow rises in the east, the jade rabbit sinks in the west. Clever monks seek east and west. Suddenly breaking through the void, countless eons are just in this moment. He struck the staff and descended from the seat.
A monk asked, 'The Three Sages have not attained, the Ten Saints are difficult to know. What is the essence of this sect (Zen)?' The master said, 'A flute without holes and a felt clapper.' The monk said, 'Who is the one who understands the music?' The master said, 'How can a deaf person hear?' The monk said, 'I also know that the abbot is always full of such opportunities.' The master said, 'A hawk flies over Silla (ancient Korean kingdom).'
Asked, 'What is the Nirvana mind?' The master said, 'Mount Sumeru (the central mountain in Buddhist cosmology).' Asked, 'What is the wisdom of differentiation?' The master said, 'The Four Great Seas (the four oceans surrounding Mount Sumeru).'
Zen Master Shouyong of Dongzhou, Tiger Hill, Suzhou Prefecture
A verse for sending off a monk says: 'Movement and stillness are nothing but great Zen. Why bother to explore before birth? The old home is thousands of miles away, now returning. There are roads on land and boats on water.' He cited Zhang Yuezhai's words of enlightenment. A verse says: 'The sound of a bell penetrates the ear, three thousand worlds are darkened at once. The thief leaves from the red flesh mass (referring to the human body), but tomorrow still does not leave the gate.'
Disciple of Zen Master Yu of Jingshan
Zen Master Xianji Yun of Tiger Hill, Suzhou Prefecture
He long relied on Zen Master Xutang at Jingshan, serving as the first seat. One day, Baoye Yuan asked Xutang about the final words of Deshan (Zen master of the Tang Dynasty), saying, 'If it is said to be 'existent,' why wouldn't Deshan understand? If it is said to be 'non-existent,' Yantou (Zen master of the Tang Dynasty) said that Deshan had not understood. I beg the abbot to compassionately instruct me.' Xutang said, 'I don't know. Go ask the first seat.' Yuan visited the master, just as the master was returning from a mountain tour, asking for water to wash his feet. Yuan quickly offered water and volunteered to massage the master. Then, looking up, he raised the previous question. The master scooped up water and splashed it, saying, 'What final words are there?' Yuan did not understand. He went to see Xutang again. Xutang said, 'How did the first seat speak to you?' Yuan told him the previous words. Xutang said, 'That's it, that's it, I tell you he understood.' Yuan then readily understood the Zen meaning.
He cited the story of Zen Master Xinghua rewarding Emperor Zhuangzong of Tang (Emperor Zhuangzong of Later Tang, 923-926) for the treasure price of the Central Plains. A verse says: 'The king's treasure is naturally difficult to price, how dare Zen Master Xinghua borrow it to see? Heaven and earth
既無私蓋載。至今留得鎮中原。
舉陸亙問南泉。弟子家中一片石。也曾坐也曾臥。擬鐫作佛得么。泉曰得。亙曰。莫不得么。泉曰不得因緣。頌曰。坐臥曾經幾度春。半封苔蘚半籠云。無棱無縫難提掇。空把肝腸說向人。
紹興府定水寶葉妙源禪師
像山陳氏子。秉具觀方。遇僧流逐物遺道者。則憂見於色。虛堂以不肯下吳潛。潛怒系之。獄以辱之。師奉事惟謹。有疑輒問。隨問而解。久之廓然。一日虛堂曰。源乎汝今太平矣。及堂領徑山。俾師首眾。后出主平江薦嚴。遷泉州水陸。次遷定水。舉世尊五通仙人因緣。頌曰。那一通。你問我。口是禍門。招因帶果。慚愧慈悲大法王。丙丁離壬不屬火。
上堂。舉張䂐參石霜。霜問。秀才高姓。曰姓張名䂐。霜曰。者里覓巧尚不可得。䂐自何來。䂐言下大悟話。頌曰。進前峭壁三千丈。退後懸崖十萬重。珍重天唐張䂐老。鐵錘無縫舞春風。后居雲頂。以至元辛巳示寂。塔雲頂。世壽七十有五。
徑山月禪師法嗣
□□府南叟茂禪師
舉巖頭擺渡婆子拋兒話。頌曰。鄂渚渡邊窮鬼子。全機錯在扣舷時。何如別下一轉語。救取婆婆第七兒。
舉夾山參船子話。頌曰。無相無瑕便倒戈。只因輕信智頭陀。若還不到華亭上。
【現代漢語翻譯】 現代漢語譯本： 既沒有私心也沒有任何掩蓋。至今仍然守護著中原大地。
陸亙問南泉：『弟子家中有一塊石頭，（我）也曾在上面坐過，也曾在上面躺過，想把它雕刻成佛可以嗎？』南泉說：『可以。』陸亙說：『難道沒有不可以的嗎？』南泉說：『沒有這樣的因緣。』頌詞說：『坐臥其上，已經度過多少個春天，一半覆蓋著苔蘚，一半籠罩在雲霧中。沒有棱角也沒有縫隙，難以提拿，只是空把心意向人訴說。』
紹興府定水寶葉妙源禪師
象山陳氏之子。秉性純良，遍觀四方。遇到僧人追逐外物而遺失道義的，就憂心形於色。虛堂因為（妙源禪師）不肯屈服於吳潛，吳潛惱怒，把他關進監獄來羞辱他。禪師侍奉虛堂更加恭敬謹慎，有疑問就請教，隨著請教而得到解答，時間久了就徹底領悟。一天，虛堂說：『妙源啊，你現在太平了。』等到虛堂住持徑山，讓禪師擔任首座。後來出任平江薦嚴寺住持，又調任泉州水陸寺住持，接著調任定水寺住持。舉世尊和五通仙人的因緣。頌詞說：『這一個通，你問我，口是禍患之門，招來因果。慚愧啊，慈悲大法王，丙丁離壬不屬於火。』
上堂說法。舉張䂐參拜石霜。石霜問：『秀才您貴姓？』（張䂐）回答說：『姓張名䂐。』石霜說：『這裡尋找巧妙尚且不可得，（你）張䂐從哪裡來？』張䂐當即大悟。頌詞說：『向前是陡峭的三千丈懸崖，向後是懸掛著的十萬重深淵。珍重啊，天唐的張䂐老，揮舞著沒有縫隙的鐵錘，在春風中飛舞。』後來居住在雲頂，在至元辛巳年（1281年）圓寂，塔在雲頂。世壽七十五歲。
徑山月禪師的法嗣
□□府南叟茂禪師
舉巖頭擺渡婆子拋棄孩子的話頭。頌詞說：『鄂渚渡口邊的窮鬼子，完全錯誤在於敲擊船舷的時候。不如另外說一句轉語，救回婆婆的第七個兒子。』
舉夾山參拜船子的話頭。頌詞說：『無相無瑕就倒戈，只因爲輕信了智頭陀。如果不到華亭，』
【English Translation】 English version: Having neither selfishness nor concealment. Still remains to guard the Central Plains.
Lu Geng asked Nanquan: 'There is a stone in my disciple's house, on which I have sat and laid down. Can I carve it into a Buddha?' Nanquan said: 'Yes.' Lu Geng said: 'Is there no way it cannot be done?' Nanquan said: 'There is no such karma.' The verse says: 'Sitting and lying on it, how many springs have passed, half covered with moss, half shrouded in clouds. Without edges or seams, it is difficult to pick up, just in vain to tell people my heart.'
Chan Master Miaoyuan of Baoye Temple, Dingshui, Shaoxing Prefecture
The son of the Chen family of Xiangshan. With pure nature, he observed all directions. When he encountered monks pursuing external things and losing the meaning of the Way, he showed worry on his face. Xutang imprisoned him to humiliate him because (Chan Master Miaoyuan) refused to submit to Wu Qian, who was angered. The Chan master served Xutang even more respectfully and cautiously, asking questions whenever he had doubts, and getting answers as he asked, and after a long time, he thoroughly understood. One day, Xutang said: 'Miaoyuan, you are at peace now.' When Xutang became the abbot of Jingshan, he made the Chan master the head seat. Later, he became the abbot of Jianyan Temple in Pingjiang, and then transferred to the abbot of the Water and Land Temple in Quanzhou, and then transferred to the abbot of Dingshui Temple. He cited the karma of the World Honored One and the Five-Communicating Immortal. The verse says: 'This one communication, you ask me, the mouth is the gate of disaster, inviting cause and effect. Ashamed, the Great Compassionate Dharma King, Bing Ding leaving Ren does not belong to fire.'
Ascending the hall to preach. He cited Zhang Hao's visit to Shishuang. Shishuang asked: 'Scholar, what is your honorable surname?' (Zhang Hao) replied: 'My surname is Zhang, my name is Hao.' Shishuang said: 'It is not possible to seek cleverness here, where did you, Zhang Hao, come from?' Zhang Hao immediately had a great enlightenment. The verse says: 'Ahead is a steep cliff of three thousand feet, behind is a hanging abyss of ten thousand depths. Cherish, old Zhang Hao of the Tang Dynasty, wielding a seamless iron hammer, dancing in the spring breeze.' Later, he lived in Yunding, and passed away in the year Zhiyuan Xinsi (1281), and the pagoda is in Yunding. His age was seventy-five.
The Dharma successor of Chan Master Yue of Jingshan
Chan Master Nansou Mao of □□ Prefecture
He cited the story of the ferry woman of Yantou abandoning her child. The verse says: 'The poor devil by the Ezhou ferry, the whole mistake lies in knocking on the side of the boat. It is better to say another turning word, to save the seventh son of the old woman.'
He cited the story of Jiashan visiting Boatman. The verse says: 'Without form or flaw, he turned against each other, only because he lightly believed in the wise ascetic. If he doesn't go to Huating,'
鐵鑄船橈奈汝何。
舉龐居士下橋吃撲。靈照相扶話。頌曰。孝順藏忤逆。人前丑莫遮。今生親骨肉。宿世惡冤家。
徑山度禪師法嗣
杭州府徑山虎巖凈伏禪師
淮安人。至元間。嘗召見。有偈進上。其略曰。過去諸如來。安住秘密藏。現在十方佛。成道轉法輪。未來諸世尊。一切眾生是。由妄想執著。結煩惱蓋纏。迷成六道身。枉受三塗苦。惟念過現佛。不敬未來尊。與佛結冤仇。或烹宰殺害。不了眾生相。全是法性身。昔有常不輕。禮拜於一切。言我不輕汝。汝等當作佛。若能念自他。同是未來佛。現世增福壽。生生生佛國。上覽大悅。問從上帝王。有戒殺者否。師曰。宋仁宗一日語群臣曰。朕夜來饑甚。思欲燒羊。因慮後來遂為常例。寧耐一時之饑。不忍啟無窮之殺。群臣皆呼萬歲。上嘉納。即受帝師戒。
寧波府天童竺西坦禪師
問僧。從何方來。曰金鵝。師曰。金鵝山高多少。僧曰。不見頂。師呵斥之。一日昇座。舉世尊拈華公案。其僧言下有省。
續燈正統卷之二十二 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷二十三
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十二世
【現代漢語翻譯】 現代漢語譯本 鐵鑄船橈奈汝何：鐵鑄的船槳又能把我怎麼樣呢？
舉龐居士下橋吃撲。靈照相扶話：講述龐居士（一位著名的在家修行者）下橋時不小心摔倒，他的女兒靈照（龐居士的女兒）扶起他的故事。 頌曰：孝順藏忤逆，人前丑莫遮。今生親骨肉，宿世惡冤家：頌詞說，孝順中也可能隱藏著忤逆，家醜不可外揚。今生的親人骨肉，前世可能是惡冤家。
徑山度禪師法嗣：徑山度禪師的法嗣。
杭州府徑山虎巖凈伏禪師：杭州府徑山虎巖凈伏禪師。
淮安人。至元間（元朝年號）。嘗召見。有偈進上。其略曰：凈伏禪師是淮安人。至元年間（1264-1294）曾被召見，並進獻了一首偈頌，大意是： 過去諸如來，安住秘密藏。現在十方佛，成道轉法輪。未來諸世尊，一切眾生是。由妄想執著，結煩惱蓋纏。迷成六道身，枉受三塗苦。惟念過現佛，不敬未來尊。與佛結冤仇，或烹宰殺害。不了眾生相，全是法性身。昔有常不輕（菩薩名），禮拜於一切。言我不輕汝，汝等當作佛。若能念自他，同是未來佛。現世增福壽，生生生佛國：過去的諸佛安住在秘密的法藏中。現在十方諸佛，成就道業，轉動法輪。未來的諸世尊，就是一切眾生。由於妄想和執著，結成煩惱的覆蓋和纏繞。迷惑而形成六道輪迴之身，白白遭受三塗之苦。只念過去和現在的佛，不敬未來的佛，這是與佛結下冤仇。或者烹煮宰殺，卻不瞭解眾生的相，全部都是法性的顯現。過去有常不輕菩薩，禮拜一切眾生，說『我不輕視你們，你們都應當成佛』。如果能夠念及自己和他人，都是未來的佛，現世可以增加福壽，生生世世都生在佛國。 上覽大悅。問從上帝王。有戒殺者否。師曰：皇上看了非常高興，問從前的皇帝中，有沒有戒殺的？禪師說： 宋仁宗一日語群臣曰。朕夜來饑甚。思欲燒羊。因慮後來遂為常例。寧耐一時之饑。不忍啟無窮之殺。群臣皆呼萬歲。上嘉納。即受帝師戒：宋仁宗（趙禎，1010-1063）有一天對群臣說，『我昨夜非常飢餓，想燒羊來吃，但考慮到以後可能會成為慣例，寧願忍受一時的飢餓，也不忍心開啟無窮的殺戮。』群臣都高呼萬歲，皇上嘉獎並採納，隨即接受了帝師的戒律。
寧波府天童竺西坦禪師：寧波府天童竺西坦禪師。
問僧。從何方來。曰金鵝。師曰。金鵝山高多少。僧曰。不見頂。師呵斥之：禪師問一個僧人，從哪裡來？僧人回答說金鵝山。禪師問，金鵝山有多高？僧人回答說，看不見頂。禪師呵斥了他。 一日昇座。舉世尊拈華公案。其僧言下有省：有一天，禪師升座說法，舉了世尊拈花微笑的公案，那個僧人當即有所領悟。
續燈正統卷之二十二 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷二十三
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十二世
【English Translation】 English version What can an iron-cast oar do to me?
The story of Layman Pang (a famous lay practitioner) falling down the bridge and his daughter Lingzhao (Layman Pang's daughter) helping him up. A verse says: Filial piety hides disobedience, don't cover up the ugliness in front of people. Kinsfolk in this life may be enemies from past lives.
Successor of Chan Master Du of Jingshan.
Chan Master Jingfu of Huyan, Jingshan, Hangzhou Prefecture.
A native of Huai'an. During the Zhiyuan period (Yuan Dynasty), he was summoned and presented a verse, which roughly said: Past Tathagatas dwell in the secret treasury. The Buddhas of the ten directions now attain the Way and turn the Dharma wheel. Future World Honored Ones are all sentient beings. Due to delusion and attachment, afflictions and coverings are formed. Confused into the six realms of existence, suffering in vain in the three evil paths. Only mindful of the Buddhas of the past and present, not respecting the future World Honored Ones, this is creating enmity with the Buddhas. Or cooking and slaughtering, not understanding the nature of sentient beings, all are manifestations of the Dharma nature. In the past, there was Bodhisattva Never Disparaging, who bowed to all beings, saying, 'I do not disparage you, you shall all become Buddhas.' If one can be mindful of oneself and others, all are future Buddhas, in this life one can increase blessings and longevity, and be born in the Buddha land life after life. The Emperor was very pleased after reading it and asked if any emperors in the past had abstained from killing. The Master said: Emperor Renzong of Song (Zhao Zhen, 1010-1063) once said to his ministers, 'I was very hungry last night and thought of roasting a sheep, but considering that it might become a common practice in the future, I would rather endure the hunger for a while than start endless killing.' The ministers all shouted 'Long live the Emperor!' The Emperor praised and adopted the suggestion, and then received the precepts from the Imperial Preceptor.
Chan Master Zhuxi Tan of Tiantong, Ningbo Prefecture.
Asked a monk, 'Where do you come from?' The monk replied, 'Golden Goose Mountain.' The Master said, 'How high is Golden Goose Mountain?' The monk replied, 'Cannot see the top.' The Master scolded him. One day, he ascended the seat and cited the case of the World Honored One picking up a flower. The monk had an epiphany upon hearing it.
Continuing the Lamp, Orthodox Canon, Volume 22 卍 New Continued Canon, Volume 84, No. 1583, Continuing the Lamp, Orthodox Canon
Continuing the Lamp, Orthodox Canon, Volume 23
Compiled by Xing Tong, a Shramana of Putuo, Nanhai, Sichuan
Linji School
22nd Generation from Dajian
仰山欽禪師法嗣
杭州府西天目山高峰原妙禪師
吳江徐氏子。母夢僧乘舟投宿而孕。才離襁褓。即喜趺坐。年十五。投嘉禾密印寺出家。十六剃髮。十七受具。二十二。首謁斷橋倫。倫令參生從何來死從何去話。於是脅不至席。口體俱忘。雪巖寓北澗。師懷香往謁。方問訊。即被打出閉卻門。再往始得親近。令看趙州無字。巖一日忽問。阿誰與你拖個死屍來。聲未絕便打。如是者不知其幾。會巖赴南明。師上雙徑。夢中忽憶斷橋室中所舉。萬法歸一一歸何處話。疑情頓發。時值少林忌。隨眾諷經次。抬頭睹五祖真贊曰。百年三萬六千朝。反覆元來是者漢。驀然打破拖死屍之疑。解夏詣南明。巖一見便問。阿誰與你拖個死屍到者里。師便喝。巖拈棒。師把住曰。今日打原妙不得。巖曰。為甚打不得。師拂袖便出。翌日巖問。萬法歸一。一歸何處。師曰。狗䑛熱油鐺。巖曰。你那裡學得者虛頭來。師曰。正要和尚疑著。巖休去。過雪竇見希叟曇。曇問。那裡來。師拋下蒲團。曇曰。狗子無佛性。上座作么生。師曰。拋出大家看。曇乃自送歸堂。及巖掛牌道場。開法天寧。師皆隨侍。一日巖問。日間浩浩時作得主么。師曰。作得主。睡夢中作得主么。師曰。作得主。正睡著無夢無想無見無聞時。主在甚麼
【現代漢語翻譯】 現代漢語譯本 仰山欽禪師的法嗣
杭州府西天目山高峰原妙禪師
吳江徐氏之子。他的母親夢見一位僧人乘船前來投宿，因此懷孕。他剛離開襁褓，就喜歡跏趺而坐。十五歲時，他前往嘉禾密印寺出家。十六歲剃度，十七歲受具足戒。二十二歲時，他首次拜見斷橋倫禪師。倫禪師讓他參究『生從何來，死往何去』的話頭。於是他脅不沾席，口體俱忘。雪巖禪師住在北澗，原妙禪師懷著虔誠之心前去拜謁。剛一問訊，就被雪巖禪師打出門外並關上門。再次前往才得以親近。雪巖禪師讓他看趙州『無』字話頭。一天，雪巖禪師忽然問道：『是誰與你拖著這具死屍來的？』話音未落，便是一頓棒打。像這樣不知經歷了多少次。適逢雪巖禪師前往南明，原妙禪師便上了雙徑。夢中忽然憶起斷橋禪師室中所舉的『萬法歸一一歸何處』的話頭，疑情頓發。當時正值少林寺做忌日法事，他跟隨大眾諷誦經文時，抬頭看見五祖法演禪師的真贊寫道：『百年三萬六千朝，反覆元來是者漢。』驀然打破了拖死屍的疑惑。解夏后，他前往南明拜見雪巖禪師。雪巖禪師一見面便問：『是誰與你拖著這具死屍到這裡來的？』原妙禪師便喝了一聲。雪巖禪師拿起棒子，原妙禪師一把抓住說：『今天打原妙不得。』雪巖禪師說：『為什麼打不得？』原妙禪師拂袖便走。第二天，雪巖禪師問：『萬法歸一，一歸何處？』原妙禪師說：『狗舔熱油鐺。』雪巖禪師說：『你從哪裡學來的這些虛頭？』原妙禪師說：『正要和尚您疑惑。』雪巖禪師便不再說話。後來，原妙禪師在雪竇山見到希叟曇禪師。曇禪師問：『從哪裡來？』原妙禪師拋下蒲團。曇禪師說：『狗子無佛性，上座你作么生？』原妙禪師說：『拋出大家看。』曇禪師於是親自送他回丈室。等到雪巖禪師掛牌開堂，在天寧寺弘法時，原妙禪師都跟隨侍奉。一天，雪巖禪師問：『白天熙熙攘攘時，你能作得了主嗎？』原妙禪師說：『作得了主。』『睡夢中作得了主嗎？』原妙禪師說：『作得了主。』『正在睡著，沒有夢，沒有思想，沒有見聞時，主在什麼地方？』
【English Translation】 English version Successor of Zen Master Yangshan Qin
Zen Master Gaofeng Yuanmiao of Xitianmu Mountain in Hangzhou Prefecture
He was the son of the Xu family of Wujiang. His mother dreamed of a monk arriving by boat and lodging, and thus became pregnant. As soon as he left his swaddling clothes, he liked to sit in the lotus position. At the age of fifteen, he went to Miyin Temple in Jiahe to become a monk. He shaved his head at sixteen and received full ordination at seventeen. At the age of twenty-two, he first visited Zen Master Duanqiao Lun. Lun ordered him to contemplate the question 'Where does life come from, and where does death go?' Thereupon, his side did not touch the mat, and his mouth and body were forgotten. When Zen Master Xueyan resided in Beijian, the master went to visit with incense. As soon as he made his inquiry, he was beaten out and the door was closed. He was only able to get close on his second visit. Xueyan ordered him to look at the 'Wu' (無, meaning 'no' or 'nothingness') character of Zhaozhou. One day, Xueyan suddenly asked, 'Who is dragging this corpse for you?' Before the sound had died away, he was beaten. This happened countless times. When Xueyan went to Nanming, the master went to Shuangjing. In a dream, he suddenly recalled the words of Zen Master Duanqiao in his room, 'All dharmas return to one, where does one return to?' Doubt arose suddenly. At that time, it was the anniversary of Shaolin Temple, and while chanting scriptures with the crowd, he looked up and saw the true praise of the Fifth Patriarch Hongren, which said, 'One hundred years, thirty-six thousand mornings, repeatedly, it turns out to be this fellow.' Suddenly, he broke through the doubt of dragging the corpse. After the summer retreat, he went to Nanming to visit Xueyan. As soon as Xueyan saw him, he asked, 'Who is dragging this corpse to this place for you?' The master shouted. Xueyan picked up the stick, and the master grabbed it and said, 'Today, you cannot hit Yuanmiao.' Xueyan said, 'Why can't I hit you?' The master flicked his sleeves and left. The next day, Xueyan asked, 'All dharmas return to one, where does one return to?' The master said, 'A dog licks a hot oil pan.' Xueyan said, 'Where did you learn these empty tricks?' The master said, 'I just want the abbot to be suspicious.' Xueyan stopped talking. Later, the master saw Xisou Tan at Xuedou Mountain. Tan asked, 'Where are you from?' The master threw down his cattail seat. Tan said, 'A dog has no Buddha-nature, what are you doing, venerable one?' The master said, 'Throw it out for everyone to see.' Tan then personally sent him back to his room. When Xueyan hung up the plaque and opened the Dharma hall, and propagated the Dharma at Tianning Temple, the master followed and served him. One day, Xueyan asked, 'Can you be the master when it's bustling during the day?' The master said, 'I can be the master.' 'Can you be the master in your sleep?' The master said, 'I can be the master.' 'When you are sleeping, without dreams, without thoughts, without seeing, without hearing, where is the master?'
處。師無語。巖囑曰。從今日去。也不要你學佛學法。也不要你窮古窮今。但只饑來吃飯。困來打眠。才覺來卻抖擻精神。我者一覺。主人公畢竟在甚麼處。安身立命。師遂奮志入龍鬚。越五載。因同宿僧推枕墮地作聲。廓然大徹。自謂如泗州見大聖。遠客還故鄉。元來只是舊時人。不改舊時行履處。德祐丙子春。入西天目之師子巖。即洞營小室丈許。榜曰死關。后出住師子院。
開堂。僧問。十方同聚會。個個學無為。此是選佛場。心空及第歸。龐居士恁么道。還有為人處也無。師曰有。曰畢竟在那一句。師曰。試從頭問看。曰如何是十方同聚會。師曰。龍蛇混雜。凡聖交參。曰如何是個個學無為。師曰。口吞佛祖。眼蓋乾坤。曰如何是選佛場。師曰。東西十萬。南北八千。曰如何是心空及第歸。師曰。動容揚古路。不墮悄然機。曰恁么則言言見諦。句句朝宗。師曰。你甚處見得。僧喝。師曰。也是掉棒打月。曰此事且止。只如西峰今日十方聚會。選佛場開。畢竟有何祥瑞。師曰。山河大地。萬象森羅。情與無情。悉皆成佛。曰既皆成佛。因甚學人不成佛。師曰。你若成佛。爭教大地成佛。曰畢竟學人過在甚麼處。師曰。湘之南潭之北。曰還許學人懺悔也無。師曰。禮拜著。僧禮拜。師曰。師子咬人。韓獹逐
【現代漢語翻譯】 現代漢語譯本： 處。老師沒有說話。巖（指說法者）囑咐說：『從今天起，也不要你學佛學法，也不要你窮究古代和現在。只要餓了就吃飯，困了就睡覺，醒來后就抖擻精神。我這一覺（指睡覺），主人公（指本性）究竟在什麼地方安身立命？』 徒弟於是奮發圖強進入龍鬚山，過了五年，因為同住的僧人推枕頭掉在地上發出聲響，（徒弟）豁然大悟。自己說好像在泗州見到大聖（指僧伽大聖），遠方的客人回到故鄉，原來只是以前的人，沒有改變以前的行事。德祐丙子年（1276年）春天，進入西天目的師子巖，就在洞里建造一間僅一丈左右的小室，題名為『死關』。後來出來住在師子院。
開堂說法。僧人問：『十方（指各個方向）一同聚會，個個學習無為（指順應自然），這裡是選佛場（指選拔成佛的場所），心空（指內心空明）就能及第歸來。』龐居士（指唐代著名佛教居士）這麼說，還有為他人指點的地方嗎？老師說：『有。』（僧人）問：『究竟在哪一句？』老師說：『你試著從頭問問看。』（僧人）問：『什麼是十方一同聚會？』老師說：『龍蛇混雜，凡人和聖人交雜在一起。』（僧人）問：『如何是個個學習無為？』老師說：『口吞佛祖，眼蓋乾坤。』（僧人）問：『什麼是選佛場？』老師說：『東西十萬（里），南北八千（里）。』（僧人）問：『如何是心空及第歸？』老師說：『動容揚古路，不墮悄然機。』（僧人）問：『這麼說來，言語都見真諦，句句都朝向根本。』老師說：『你從哪裡看出來的？』僧人呵斥一聲。老師說：『也是掉棒打月（比喻徒勞無功）。』（僧人）問：『這件事暫且放下，只說西峰今天十方聚會，選佛場開啟，究竟有什麼祥瑞？』老師說：『山河大地，萬象森羅，有情和無情，全部都能成佛。』（僧人）問：『既然都能成佛，為什麼學人不能成佛？』老師說：『你如果成佛，怎麼教大地成佛？』（僧人）問：『究竟學人錯在什麼地方？』老師說：『湘江之南，潭州之北。』（僧人）問：『還允許學人懺悔嗎？』老師說：『禮拜吧。』僧人禮拜。老師說：『獅子咬人，韓獹（指獵狗）追逐（比喻強者更強，弱者更弱）。』
【English Translation】 English version: There, the master was silent. Yan (referring to the speaker) instructed, 'From today onwards, I don't want you to study Buddhism or Buddhist teachings, nor do I want you to exhaustively study the past and present. Just eat when you are hungry, sleep when you are tired, and when you wake up, rouse your spirit. Where exactly does the protagonist (referring to one's inherent nature) find peace and establish life in this sleep of mine (referring to sleeping)?' The disciple then resolved to strive and entered Longxu Mountain. After five years, because a fellow monk pushed his pillow, causing it to fall to the ground and make a sound, (the disciple) suddenly attained great enlightenment. He said to himself that it was like seeing the Great Sage (referring to Monk Ghaṭa) in Sizhou, a traveler returning to his hometown. Originally, it was just the person from before, not changing the previous way of acting. In the spring of the year Bingzi of the Deyou era (1276), he entered the Lion Rock of West Tianmu, and built a small room of about one zhang in the cave, naming it 'Death Retreat'. Later, he came out and resided in the Lion Monastery.
At the opening ceremony, a monk asked, 'The ten directions (referring to all directions) gather together, everyone learns non-action (referring to acting in accordance with nature), this is the field for selecting Buddhas (referring to the place for selecting those who will become Buddhas), and an empty mind (referring to a clear mind) can return with honors.' Layman Pang (referring to the famous Buddhist layman of the Tang Dynasty) said this, is there still a place for guiding others? The master said, 'Yes.' (The monk) asked, 'Where exactly is it in which sentence?' The master said, 'Try asking from the beginning.' (The monk) asked, 'What is the gathering of the ten directions?' The master said, 'Dragons and snakes are mixed, ordinary people and sages are intertwined.' (The monk) asked, 'What is everyone learning non-action?' The master said, 'Swallowing Buddhas and Patriarchs, covering the universe with the eyes.' (The monk) asked, 'What is the field for selecting Buddhas?' The master said, 'One hundred thousand (li) east and west, eight thousand (li) north and south.' (The monk) asked, 'What is returning with honors with an empty mind?' The master said, 'Moving and praising the ancient path, not falling into silent mechanisms.' (The monk) asked, 'In that case, every word reveals truth, every sentence turns towards the origin.' The master said, 'Where did you see that?' The monk shouted. The master said, 'It's also using a stick to hit the moon (a metaphor for futile effort).' (The monk) asked, 'Let's put this matter aside for now, just say that today at West Peak, the ten directions gather, and the field for selecting Buddhas is opened, what auspicious signs are there?' The master said, 'Mountains and rivers, the great earth, all phenomena, sentient and non-sentient, can all become Buddhas.' (The monk) asked, 'Since everyone can become a Buddha, why can't students become Buddhas?' The master said, 'If you become a Buddha, how can you teach the great earth to become a Buddha?' (The monk) asked, 'Where exactly is the student's fault?' The master said, 'South of the Xiang River, north of Tanzhou.' (The monk) asked, 'Is it still permissible for students to repent?' The master said, 'Bow down.' The monk bowed. The master said, 'The lion bites people, the Han hound (referring to a hunting dog) chases (a metaphor for the strong becoming stronger, and the weak becoming weaker).'
塊。
示眾。百千諸佛。歷代祖師。乃至天下老和尚。以拂子擊禪床曰。總曏者里墮坑落塹。還有跳得出底么。又擊一下曰。三生六十劫。
上堂。無邊剎境。自他不隔于毫端。十世古今。始終不離於當念。只如山僧每日在張公洞里。橫眠豎睡。或歌或詠。諸人還知么。諸人每日在選佛場中。東行西行。或瞋或喜。山僧還知么。若也彼此知得。不免分身碓搗。拔舌犁耕。若也彼此不知。管取釋迦拱手。彌勒歸依。因甚如此。不見道。知之一字眾禍之門。
上堂。萬法歸一。一歸何處。乃顧視左右。便下座。
上堂。盡十方世界。是個缽盂。諸人吃粥吃飯。也在里許。屙屎放尿。也在里許。行住坐臥乃至一動一靜。總在里許。若也識得。達磨大師只與你做得個洗腳奴子。若也不識。二時粥飯將甚麼吃。參。
結制上堂。大限九旬。小限七日。粗中有細。細中有密。密密無間。纖塵不立。正恁么時。銀山鐵壁。進則無門。退之則失。如墮萬丈深坑。四面懸崖荊棘。切須猛烈英雄。直下翻身跳出。若還一念遲疑。佛亦救你不得。此是最上玄門。普請大家著力。山僧雖則不管閑非越例。與諸人通個訊息。[○@川]㊂[○@(、/(、*、))]。
雪巖忌拈香。昔年瞎卻我眼。今朝穿
【現代漢語翻譯】 現代漢語譯本： 開示大眾。百千諸佛（Buddha，覺悟者）。歷代祖師（Patriarch，宗師）。乃至天下所有的老和尚，用拂子敲擊禪床說：『總是在這裡墮入坑中，還有能跳得出去的嗎？』又敲擊一下說：『三生六十劫（kalpa，極長的時間單位）。』
上堂說法。無邊的佛國凈土，自身與他身不隔毫釐。十世古今，始終不離於當下這一念。就像我山僧每日在張公洞里，或橫臥或豎睡，或歌唱或吟詠，你們知道嗎？你們每日在選佛的道場中，東走西走，或嗔怒或喜悅，我知道嗎？如果彼此都知道，免不了要分身去舂米，拔掉舌頭去耕地。如果彼此都不知道，管保釋迦牟尼佛（Sakyamuni Buddha）拱手，彌勒佛（Maitreya）歸依。因為什麼如此？沒聽過說嗎？『知』之一字是眾禍之門。
上堂說法。萬法歸一，一歸向何處？於是顧視左右，便下座。
上堂說法。整個十方世界，就是一個缽盂。你們吃粥吃飯，也在這缽盂里。拉屎撒尿，也在這缽盂里。行走、站立、坐著、躺臥，乃至一動一靜，總在這缽盂里。如果認識到這一點，達摩祖師（Bodhidharma）只能給你做個洗腳的奴僕。如果認識不到，每天早晚的粥飯用什麼來吃？參！
結制上堂說法。大限九十天，小限七天。粗糙中有精細，精細中有嚴密，嚴密到沒有間隙，一絲纖塵都不能立足。正在這個時候，銀山鐵壁，前進沒有門路，後退就會迷失。如同掉入萬丈深坑，四面都是懸崖荊棘。必須要有猛烈的英雄氣概，當下翻身跳出。如果還有一絲遲疑，佛也救不了你。這是最上乘的玄妙法門，希望大家努力。我山僧雖然不管閒事，越過常規，也和你們通個訊息。
雪巖忌日拈香。往年瞎了我的眼睛，今天穿
【English Translation】 English version: Instructing the assembly. Hundreds of thousands of Buddhas (Buddha, the awakened one). Patriarchs (Patriarch, master) of all generations. Even all the old monks in the world, striking the Zen bed with a whisk, said: 'They all fall into the pit here, is there anyone who can jump out?' Then he struck again and said: 'Three lives and sixty kalpas (kalpa, an extremely long unit of time).'
Ascending the hall to preach. The boundless Buddha lands, self and others are not separated by a hair's breadth. The past and present of the ten ages are always inseparable from the present moment. Just like I, the mountain monk, lie down or sleep upright, sing or chant in Zhanggong Cave every day, do you know? You walk east and west, are angry or happy in the Buddha selection field every day, do I know? If we know each other, we will inevitably have to divide ourselves to pound rice and pull out our tongues to plow the fields. If we don't know each other, Sakyamuni Buddha (Sakyamuni Buddha) will surely clasp his hands and Maitreya (Maitreya) will take refuge. Why is this so? Haven't you heard? The word 'knowledge' is the door to all disasters.
Ascending the hall to preach. All dharmas return to one, where does one return to? Then he looked around and went down from his seat.
Ascending the hall to preach. The entire ten directions world is a begging bowl. You eat porridge and rice, also in this begging bowl. Shitting and pissing are also in this begging bowl. Walking, standing, sitting, lying down, and even every movement and stillness are all in this begging bowl. If you recognize this, Bodhidharma (Bodhidharma) can only be your foot-washing servant. If you don't recognize it, what will you eat for breakfast and dinner every day? Meditate!
Concluding the retreat and ascending the hall to preach. The major limit is ninety days, the minor limit is seven days. There is fineness in the rough, and there is density in the fine. It is so dense that there is no gap, and not a single speck of dust can stand. At this very moment, silver mountains and iron walls, there is no way to advance, and retreat will lead to loss. It is like falling into a bottomless pit, surrounded by cliffs and thorns. You must have fierce heroism to jump out immediately. If there is even a moment of hesitation, the Buddha cannot save you. This is the supreme mysterious Dharma gate, I hope everyone will work hard. Although I, the mountain monk, do not care about idle affairs and go beyond the norm, I will also pass on a message to you.
Offering incense on the anniversary of Xueyan's death. In the past, I blinded my eyes, today I pierce
卻你鼻。冤冤相報無休。莫若克己復禮。遂插香。以袖掩面作哭聲。復以坐具搭左肩上。作女人拜曰。非惟和光同塵。免得遞相鈍置。
室中垂語曰。大徹底人本脫生死。因甚命根不斷。佛祖公案只是一個道理。因甚有明與不明。大修行人當遵佛行。因甚不守毗尼。杲日當空無私不照。因甚被片云遮卻。人人有個影子。寸步不離。因甚踏不著。盡大地是火坑。得何三昧不被燒卻。元貞乙未十二月初一日黎明。升座辭眾曰。西峰三十年。妄談般若。罪犯彌天。末後有一句子。不敢累及諸人。自領去也。眾中還有知落處者么。良久曰。毫釐有差。天地懸隔。辰巳間。復說偈曰。來不入死關。去不出死關。鐵蛇鉆入海。撞倒須彌山。泊然而寂。遺命塔全身於死關。壽五十八。臘四十三。
衡州府靈云鐵牛持定禪師
太和磻溪王氏子。故宋尚書贄九世孫。幼清苦剛介。有塵外志。年三十。謁西峰肯庵。得聞別傳旨。尋依雪巖。居槽敝服杜多行。一日巖示眾曰。兄弟家做工夫。若也七晝夜一念無間。無個入處。斫取老僧頭做陷屎杓。師默領勵精奮發。單持正念。目不交睫者七日。至夜半。忽覺山河大地遍界如雪。堂堂一身。乾坤包不得。有頃聞擊木聲。豁然開悟。遍體汗流。旦詣方丈舉似巖。巖反覆詰之。無
【現代漢語翻譯】 饒了你吧。冤冤相報何時了結。不如克制自己，恢復禮法。於是插上香，用袖子遮住臉作出哭泣的聲音，又把坐具搭在左肩上，作出女人的姿態拜道：『不僅僅是爲了與世俗同流合污，免得互相耽誤。』
室內有人低聲說道：『大徹大悟的人本來就脫離了生死，為什麼命根還不能斷絕？佛祖的公案只是一個道理，為什麼有明白與不明白的分別？大修行人應當遵從佛的教導，為什麼不遵守戒律？太陽當空照耀，無私地普照一切，為什麼會被一片雲彩遮蔽？人人都有一個影子，寸步不離，為什麼卻踩不到？整個大地都是火坑，要得到什麼樣的三昧（Samadhi，定、等持）才不會被燒到？』元貞（公元1295年）乙未年十二月初一日黎明，西峰禪師升座向大眾告別說：『西峰我三十年來，胡亂談論般若（Prajna，智慧），罪過彌天。最後有一句話，不敢連累各位，我自己承擔了。』大眾中還有知道我歸宿的人嗎？良久，禪師說：『差之毫釐，失之千里。』辰時到巳時之間，又說偈語道：『來不入死關，去不出死關。鐵蛇鉆入海，撞倒須彌山（Sumeru，妙高山）。』說完就寂滅了。遺囑將全身安葬在死關。享年五十八歲，僧臘四十三年。
衡州府靈云鐵牛持定禪師
是太和磻溪王氏的兒子，已故宋朝尚書王贄的九世孫。從小清貧刻苦，剛強正直，有超脫世俗的志向。三十歲時，拜見西峰肯庵禪師，聽聞了特別的教誨。之後依止雪巖禪師，住在簡陋的僧房，穿著破舊的衣服，奉行頭陀行（苦行）。一天，雪巖禪師對大眾開示說：『各位同修做功夫，如果能七天七夜一念不間斷，沒有找不到入處的。否則就把老僧的頭砍下來當做掏糞勺。』持定禪師默默領會，努力精進，七天七夜眼睛都不合一下。到了半夜，忽然覺得山河大地整個世界都像雪一樣潔白，堂堂正正的一個自身，整個乾坤都包容不下。過了一會兒，聽到敲擊木頭的聲音，豁然開悟，全身汗流浹背。第二天早晨到方丈室向雪巖禪師稟報，雪巖禪師反覆詰問他，沒有
【English Translation】 'Spare you.' When will the cycle of revenge end? It's better to restrain oneself and return to propriety.' Then he inserted incense, covered his face with his sleeve, and made a weeping sound. Again, he draped the sitting mat over his left shoulder, acting like a woman bowing and said, 'It's not just about conforming to the world and avoiding mutual delays.'
From within the room, a voice whispered: 'A person who is thoroughly enlightened has already escaped birth and death. Why can't the root of life be severed? The koan (Gongan, 公案) of the Buddhas and Patriarchs is just one principle. Why is there clarity and non-clarity? A great practitioner should follow the Buddha's conduct. Why not observe the Vinaya (毗尼, discipline)? The bright sun shines in the sky, impartially illuminating everything. Why is it obscured by a wisp of cloud? Everyone has a shadow, inseparable. Why can't it be stepped on? The entire earth is a pit of fire. What kind of Samadhi (定、等持) must one attain to avoid being burned?' On the dawn of the first day of the twelfth month of the Yiwei year of Yuanzhen (公元1295), Zen Master Xifeng ascended the seat to bid farewell to the assembly, saying: 'For thirty years, I, Xifeng, have recklessly discussed Prajna (般若, wisdom), committing sins that fill the heavens. I have a final saying that I dare not burden you with; I will take it upon myself.' Is there anyone among you who knows where I am going? After a long silence, the Zen Master said: 'A difference of a hair's breadth leads to a separation as great as heaven and earth.' Between the hours of Chen and Si, he further spoke a verse: 'Coming, one does not enter the gate of death; going, one does not leave the gate of death. An iron snake drills into the sea, knocking down Mount Sumeru (妙高山).' Having spoken, he entered into stillness. He left instructions to enshrine his whole body in the gate of death. He lived to the age of fifty-eight, with forty-three years as a monk.
Zen Master Chiding, Iron Ox of Lingyun, Hengzhou Prefecture
He was the son of the Wang family of Panxi, Taihe, and a ninth-generation descendant of the late Song Dynasty Minister Wang Zhi. From a young age, he was poor, austere, upright, and had aspirations beyond the mundane world. At the age of thirty, he visited Zen Master Ken'an of Xifeng and heard a special teaching. Later, he relied on Zen Master Xueyan, living in a simple monastic dwelling, wearing worn-out clothes, and practicing the Dhuta (苦行) practices. One day, Zen Master Xueyan instructed the assembly, saying: 'Brothers, if you do your practice, if you can maintain a single thought without interruption for seven days and seven nights, there is no place you cannot enter. Otherwise, chop off this old monk's head and use it as a dung dipper.' Zen Master Chiding silently understood, striving diligently, not closing his eyes for seven days and seven nights. At midnight, he suddenly felt that the mountains, rivers, and the entire world were as white as snow. His own body, upright and dignified, could not be contained by the entire universe. After a while, hearing the sound of striking wood, he suddenly awakened, his whole body covered in sweat. The next morning, he went to the abbot's room to report to Zen Master Xueyan, who repeatedly questioned him, without
少疑。遂命為僧。一日巖上堂。舉亡僧死了燒了向甚麼處去。自代曰。山河及大地。全露法王身。師于言下大悟。即出衆作禮曰。適來和尚舉揚般若。驚得法堂前石獅子。笑舞不已。巖曰。試道看。師曰。劫外春回萬物枯。山河大地一塵無。法身超出如何舉。笑倒西天碧眼胡。巖敲卓子曰。山河大地一塵無。者個是甚麼。師作掀倒勢。巖笑曰。一彩兩賽。一日入室次。巖曰。親切處道將一句來。師曰不道。巖曰。為甚麼不道。師拈起香盒曰。者個不直半文錢。巖曰。多口漢。巖巡堂次。師以楮被裹身而臥。巖召至方丈厲聲曰。我巡堂。汝打睡。若道得即放過。道不得即趁下山師隨口答曰。鐵牛無力懶耕田。帶索和犁就雪眠。大地白銀都蓋覆。德山無處下金鞭。巖曰。好個鐵牛也。因以為號。一時行輩靡不推服。
至元戊子。至酃縣桃源山。成棲遁意。未幾縣尹入山問道。執弟子禮。遂大唱雪巖之宗。大德癸卯正月十五日示寂。壽六十四。臘二十六。全身塔于寺北三十里沙潭。其徒別流涇走浙江。謁虞文靖公。集求師塔銘。虞問。先有鐵耶。先有牛耶。涇曰。先師親見仰山來。虞笑曰。吾試為汝模畫之。
杭州府徑山西白虛谷希陵禪師
義烏何氏子。年十九。剃髮于東陽資壽院。秉戒已。往雙林謁虛
【現代漢語翻譯】 現代漢語譯本： 少疑於是被任命為僧侶。一天，雪巖禪師（Xueyan, 禪師名）在法堂上開示，舉例說：『亡僧死了燒了，向什麼地方去呢？』自己回答說：『山河以及大地，完全顯露法王身。』少疑禪師在聽了這話后，立刻大悟。隨即從人群中出來，行禮說：『剛才和尚您宣揚般若智慧，驚得法堂前的石獅子，高興得跳舞不停。』雪巖禪師說：『試著說來聽聽。』少疑禪師說：『劫外春回萬物枯，山河大地一塵無。法身超出如何舉，笑倒西天碧眼胡。』雪巖禪師敲著禪床說：『山河大地一塵無，這個是什麼？』少疑禪師做出掀翻的姿勢。雪巖禪師笑著說：『一彩兩賽。』 一天，少疑禪師進入雪巖禪師的房間請教。雪巖禪師說：『把最親切的那句話說出來。』少疑禪師說：『不道。』雪巖禪師說：『為什麼不說？』少疑禪師拿起香盒說：『這個不值半分錢。』雪巖禪師說：『多嘴漢。』雪巖禪師巡視禪堂時，少疑禪師用粗紙被裹著身體睡覺。雪巖禪師叫他到方丈室，嚴厲地說：『我巡視禪堂，你卻睡覺。如果說得對就放過你，說不對就趕下山。』少疑禪師隨口回答說：『鐵牛無力懶耕田，帶索和犁就雪眠。大地白銀都蓋覆，德山無處下金鞭。』雪巖禪師說：『好個鐵牛也。』因此就用『鐵牛』作為他的稱號。一時之間，同輩之人都非常佩服。 元朝至元戊子年（1288年），少疑禪師到達酃縣的桃源山，想要隱居。沒多久，縣尹入山問道，以弟子之禮對待他，於是大力弘揚雪巖禪師的宗派。大德癸卯年（1303年）正月十五日圓寂，享年六十四歲，僧臘二十六年。全身塔葬在寺廟北面三十里的沙潭。他的弟子別流涇前往浙江，拜見虞集（Yu Ji, 元朝官員），請求撰寫塔銘。虞集問：『先有鐵，還是先有牛？』別流涇說：『先師親見仰山禪師而來。』虞集笑著說：『我試著為你描繪一下。』 杭州府徑山西白虛谷希陵禪師（Xiling, 禪師名） 義烏何氏之子，十九歲時在東陽資壽院剃度出家。受戒完畢后，前往雙林拜見虛
【English Translation】 English version: Shao Yi was then ordained as a monk. One day, Zen Master Xueyan (Xueyan, name of the Zen master) gave a Dharma talk in the hall, citing an example: 'Where does a deceased monk go after being cremated?' He answered himself: 'Mountains, rivers, and the great earth, all fully reveal the Dharma King's body.' Upon hearing this, Zen Master Shao Yi immediately had a great enlightenment. He then came out from the crowd, bowed, and said: 'Just now, the venerable monk proclaimed Prajna wisdom, startling the stone lions in front of the Dharma hall, making them dance with joy.' Zen Master Xueyan said: 'Try to say it.' Zen Master Shao Yi said: 'Beyond the kalpa, spring returns, and all things wither; mountains, rivers, and the great earth are without a speck of dust. How can the Dharma body be pointed out? It makes the blue-eyed barbarian in the Western Heaven laugh and fall.' Zen Master Xueyan knocked on the Zen seat and said: 'Mountains, rivers, and the great earth are without a speck of dust, what is this?' Zen Master Shao Yi made a gesture of overturning. Zen Master Xueyan smiled and said: 'One bet, two wins.' One day, Zen Master Shao Yi entered Zen Master Xueyan's room to ask for instruction. Zen Master Xueyan said: 'Say the most intimate sentence.' Zen Master Shao Yi said: 'I won't say it.' Zen Master Xueyan said: 'Why won't you say it?' Zen Master Shao Yi picked up the incense box and said: 'This is not worth half a penny.' Zen Master Xueyan said: 'Talkative fellow.' When Zen Master Xueyan was patrolling the Zen hall, Zen Master Shao Yi wrapped himself in coarse paper bedding and slept. Zen Master Xueyan called him to the abbot's room and said sternly: 'I am patrolling the Zen hall, but you are sleeping. If you can say it right, I will let you go; if you can't say it right, I will drive you down the mountain.' Zen Master Shao Yi replied casually: 'The iron ox is weak and lazy to plow the field, with ropes and plow sleeping in the snow. The great earth is covered with white silver, and Deshan has nowhere to use his golden whip.' Zen Master Xueyan said: 'What a good iron ox.' Therefore, he used 'Iron Ox' as his title. For a time, all his peers admired him very much. In the year Wuzi of the Zhiyuan era of the Yuan Dynasty (1288 AD), Zen Master Shao Yi arrived at Taoyuan Mountain in Ling County, wanting to live in seclusion. Before long, the county magistrate entered the mountain to ask for instruction, treating him with the respect of a disciple, and thus vigorously promoted the sect of Zen Master Xueyan. On the fifteenth day of the first month of the year Guimao of the Dade era (1303 AD), he passed away, at the age of sixty-four, with twenty-six years as a monk. His whole body was buried in a pagoda at Shatan, thirty miles north of the temple. His disciple Bie Liujing went to Zhejiang to visit Yu Ji (Yu Ji, an official of the Yuan Dynasty), requesting him to write an epitaph for the pagoda. Yu Ji asked: 'Which came first, the iron or the ox?' Bie Liujing said: 'The late master personally saw Zen Master Yangshan coming.' Yu Ji smiled and said: 'I will try to depict it for you.' Zen Master Xiling (Xiling, name of the Zen master) of Xibai Xugu of Jingshan in Hangzhou Prefecture The son of the He family of Yiwu, at the age of nineteen, was tonsured at Zishou Temple in Dongyang. After receiving the precepts, he went to Shuanglin to visit Xu
舟遠。次依東叟穎于凈慈。掌內記。石林補處。師職侍者。一日往叩雪巖于北澗。巖舉黃龍見慈明因緣詰之。對答吻合。巖然之。及巖遷大仰。乃招師居第一座。一日巖問。臨濟在黃檗。三度吃六十拄杖。因甚向大愚肋下筑拳。師曰。鈍置殺人。巖便打。師拂袖而出。至元丙戌。巖將示寂。撫師肩曰。吾以此擔累汝。師曰。終不向者里活埋卻。未幾巖化去。眾隨請師繼席。常垂三語以驗來學曰。三乘十二分教。拈向一邊。蝦蟆口裡道將一句來。狗子聞哇聲。因甚咬破庫堂前露柱。獺徑橋吞卻集云峰。是第幾機。
鐵關樞行腳時。嘗叩師。值冬至小參。師舉雲門糊餅因緣。關呈四偈以進。師問。你是誰。關曰。樞上座。師曰。從那裡來。關曰云門。師曰。你是顛是狂。關曰。和尚眼在甚麼處。師便喝。關亦喝。師揮一拳。關進前迎住曰。打即且置。雲門糊餅意作么生。師奮手掠去關帽。關曰錯。師連揮數拳。關曰。拳頭無眼。向後遭人檢點在。師去關七條。踏翻在地。攔腰數棒曰。教你知我手段。關曰。屈棒屈棒。師高聲喚曰。直歲鎖者漢。送庫司著。
歲饑。師每食必與眾共。一日與客語。過夜半。饑不自勝。侍者請取勺粟為飯。師曰。不可。常住豈住持人得私。
延祐丙辰。行省稟旨。迎師主徑
【現代漢語翻譯】 現代漢語譯本： 舟遠，後來依止東叟穎于凈慈寺。掌管內記事務。石林寺住持圓寂后，由他補任。他擔任侍者之職。一日，他前往北澗拜訪雪巖禪師。雪巖禪師舉黃龍禪師參訪慈明禪師的因緣來詰問他，他的對答十分契合。雪巖禪師認可了他。等到雪巖禪師遷往大仰山，就招他擔任第一座。一日，雪巖禪師問：『臨濟禪師在黃檗禪師處，三次被打六十拄杖，為什麼又向大愚禪師肋下筑拳？』舟遠回答：『鈍置殺人。』雪巖禪師便打他。舟遠拂袖而去。元朝丙戌年（1286年），雪巖禪師將要圓寂，撫著舟遠的肩膀說：『我把這個擔子託付給你。』舟遠說：『終究不會在這裡活埋了。』不久雪巖禪師圓寂。大眾於是請舟遠禪師繼任住持。他常常垂示三句話來檢驗來學的人：『三乘十二分教，拈向一邊，蝦蟆口裡道將一句來。狗子聞哇聲，因甚咬破庫堂前露柱。獺徑橋吞卻集云峰，是第幾機？』 鐵關樞行腳時，曾經拜訪舟遠禪師。適逢冬至小參，舟遠禪師舉雲門禪師糊餅的因緣。鐵關樞呈上四首偈語。舟遠禪師問：『你是誰？』鐵關樞說：『樞上座。』舟遠禪師說：『從哪裡來？』鐵關樞說：『雲門。』舟遠禪師說：『你是顛是狂？』鐵關樞說：『和尚眼在什麼地方？』舟遠禪師便喝。鐵關樞也喝。舟遠禪師揮出一拳。鐵關樞上前迎住說：『打且放一邊，雲門糊餅的意旨是什麼？』舟遠禪師奮手掠去鐵關樞的帽子。鐵關樞說：『錯。』舟遠禪師連揮數拳。鐵關樞說：『拳頭無眼，向後遭人檢點在。』舟遠禪師去解鐵關樞的七條，踏翻在地，攔腰數棒說：『教你知我手段。』鐵關樞說：『屈棒屈棒。』舟遠禪師高聲喚道：『直歲鎖者漢，送庫司著。』 遇到饑荒年歲，舟遠禪師每次吃飯必定與大眾一起。一日與客人談話，過了半夜，飢餓難耐。侍者請求取一勺米煮飯。舟遠禪師說：『不可。常住的財物豈是住持人可以私自享用的。』 延祐丙辰年（1316年），行省稟告旨意，迎接舟遠禪師主持徑山寺。
【English Translation】 English version: Zhou Yuan later relied on Dong Souying at Jingci Temple (凈慈寺). He was in charge of internal records. After the abbot of Shilin Temple (石林寺) passed away, he was appointed to fill the position. He served as an attendant. One day, he went to Beijian (北澗) to visit Zen Master Xueyan (雪巖). Zen Master Xueyan questioned him using the story of Zen Master Huanglong (黃龍) visiting Zen Master Ciming (慈明), and his answers were perfectly aligned. Zen Master Xueyan acknowledged him. When Zen Master Xueyan moved to Dayang Mountain (大仰山), he invited him to be the first seat. One day, Zen Master Xueyan asked: 'Linji (臨濟) was beaten sixty times with a staff three times at Huangbo's (黃檗) place, why did he then punch Dayu (大愚) in the ribs?' Zhou Yuan replied: 'Dulling kills people.' Zen Master Xueyan then hit him. Zhou Yuan flung his sleeves and left. In the year Bingxu (丙戌) of the Yuan Dynasty (元朝) (1286 AD), Zen Master Xueyan was about to pass away, and he stroked Zhou Yuan's shoulder and said: 'I entrust this burden to you.' Zhou Yuan said: 'I will certainly not be buried alive here.' Soon after, Zen Master Xueyan passed away. The assembly then invited Zen Master Zhou Yuan to succeed as abbot. He often presented three sentences to test those who came to learn: 'The Three Vehicles (三乘) and Twelve Divisions of Teachings (十二分教), set them aside, and say a sentence from the mouth of a toad. A dog hears a barking sound, why does it bite through the exposed pillar in front of the treasury hall? The otter path bridge swallows Jiyun Peak (集云峰), which mechanism is it?' When Tieguan Shu (鐵關樞) was traveling, he once visited Zen Master Zhou Yuan. It happened to be the Winter Solstice small assembly, and Zen Master Zhou Yuan brought up the story of Zen Master Yunmen's (雲門) pancake. Tieguan Shu presented four verses. Zen Master Zhou Yuan asked: 'Who are you?' Tieguan Shu said: 'The Venerable Shu.' Zen Master Zhou Yuan said: 'Where do you come from?' Tieguan Shu said: 'Yunmen.' Zen Master Zhou Yuan said: 'Are you crazy?' Tieguan Shu said: 'Where are the eyes of the monk?' Zen Master Zhou Yuan then shouted. Tieguan Shu also shouted. Zen Master Zhou Yuan threw a punch. Tieguan Shu stepped forward to meet it and said: 'Putting the punch aside for now, what is the meaning of Yunmen's pancake?' Zen Master Zhou Yuan flung his hand and snatched Tieguan Shu's hat. Tieguan Shu said: 'Wrong.' Zen Master Zhou Yuan threw several punches in a row. Tieguan Shu said: 'The fist has no eyes, you will be criticized later.' Zen Master Zhou Yuan went to untie Tieguan Shu's seven strips, knocked him to the ground, and struck him several times in the waist, saying: 'I'll let you know my methods.' Tieguan Shu said: 'Bent stick, bent stick.' Zen Master Zhou Yuan shouted loudly: 'Lock up this guy, and send him to the storehouse!' In years of famine, Zen Master Zhou Yuan always ate with the assembly. One day, he was talking with a guest, and it was past midnight, and he was unbearably hungry. The attendant asked to take a spoonful of rice to cook. Zen Master Zhou Yuan said: 'No. How can the abbot privately enjoy the property of the monastery?' In the year Bingchen (丙辰) of the Yanyou (延祐) period (1316 AD), the provincial government reported the imperial decree to welcome Zen Master Zhou Yuan to preside over Jingshan Temple (徑山寺).
山。僧問。過去心不可得。現在心不可得。未來心不可得。此意如何。師曰。親不相贈。
師早年嘗夢遊凈慈羅漢堂。至東南隅。忽見一尊者。指楣梁間詩曰。一室寥寥絕頂開。數峰如畫碧于苔。等閑翻罷貝多葉。百衲袈裟自剪裁。師初不解。及自仰山遷雙徑。始驗仰山有貝多葉經。徑山有楊岐衣。以一出一處。皆前定也。先是世祖召對說法稱旨。賜號佛鑒禪師。大德中。加賜大圓。迨主徑山。仁宗加號慧照大辯。至治壬戌四月十二日。手書囑外護。戒飭弟子。說偈訣眾。示寂于不動軒。全身瘞菖蒲田。世壽七十六。僧臘五十七。有瀑巖集。及語錄行世。
建昌府能仁天隱牧潛圓至禪師
高安姚氏子。父兄皆前進士。師志慕空宗。咸淳甲戌。年十九。投仰山慧朗芟染。服勤數載。元元貞間。出住能仁。二載棄去。所著牧潛集。有送妙智上人入浙序。其略曰。昔龍安悅公。既首眾于洞山。猶以己道為未至。更匿其名。潛出求之。于食飲笑談之間。聞素公一言之異。則虛己自降。踽踽為諮詢禮。不以貶名為嫌。卒能于立談之頃。獲其終身之所欲。豈獨云庵之道。恃以不墜。使素公不賴悅以見於世。世亦不識其為何類人矣。蓋名者道之表也。古之人有其表。則求其實以應之。而今之士。反以表害實。一居
【現代漢語翻譯】 現代漢語譯本： 山。有僧人問道：『過去的心不可得，現在的心不可得，未來的心不可得，這是什麼意思？』 禪師回答說：『親切的東西不互相贈送。』
禪師早年曾經夢遊凈慈羅漢堂，到了東南角，忽然看見一尊羅漢，指著楣梁間的詩說：『一室寥寥絕頂開，數峰如畫碧于苔。等閑翻罷貝多葉，百衲袈裟自剪裁。』 禪師起初不理解，等到從仰山遷到雙徑，才驗證了仰山有貝多葉經，逕山有楊岐衣，一出一處，都是前定的。先前元世祖召見禪師，禪師說法稱旨，賜號佛鑒禪師。大德年間（1297-1307），加賜大圓。等到主持徑山，元仁宗加號慧照大辯。至治壬戌年（1322）四月十二日，親手書寫囑託外護，告誡弟子，說了偈語訣別眾人，在不動軒示寂。全身埋葬在菖蒲田。世壽七十六歲，僧臘五十七年。有《瀑巖集》以及語錄流傳於世。
建昌府能仁天隱牧潛圓至禪師
高安姚氏之子，父親和兄長都是進士出身。禪師立志仰慕空宗，咸淳甲戌年（1274），十九歲，投奔仰山慧朗剃度出家，勤奮服侍數年。元貞年間（1295-1297），出任能仁寺住持，兩年後離去。所著《牧潛集》中，有《送妙智上人入浙序》，其中大略是說：『從前龍安悅公，已經在洞山領導大眾，還認為自己的道沒有達到極致，於是隱姓埋名，悄悄地出去尋求。在飲食笑談之間，聽到素公一句不同尋常的話，就虛心自降身份，恭敬地諮詢請教，不以降低身份為恥，最終能夠在談話之間，獲得他終身所追求的。豈止云庵的道，依靠他而不墜落。即使素公不依靠悅公而顯現於世，世人也不會知道他是什麼樣的人。』 大概名聲是道的表象。古人有了表象，就尋求實際來應和它，而現在的士人，反而用表象來損害實際。一旦佔據一個位置
【English Translation】 English version: Mountain. A monk asked: 'The past mind is unattainable, the present mind is unattainable, the future mind is unattainable. What does this mean?' The master replied: 'Intimate things are not given to each other.'
In his early years, the master once dreamed of visiting the Arhat Hall of Jingci Temple. When he reached the southeast corner, he suddenly saw an Arhat pointing to a poem between the beams, saying: 'A solitary room opens at the summit, several peaks are like paintings, greener than moss. Casually turning over the leaves of the pattra, the patchwork kasaya is self-tailored.' The master initially did not understand. When he moved from Yangshan to Shuangjing, he verified that Yangshan had the pattra leaf sutra, and Jingshan had the Yangqi robe. One came from one place, all predestined. Previously, Emperor Shizu of Yuan summoned the master and praised his Dharma teaching, bestowing the title 'Buddha-Mirror Zen Master'. During the Dade era (1297-1307), he was further granted the title 'Great Perfection'. When he presided over Jingshan, Emperor Renzong added the title 'Wisdom-Illuminating Great Eloquence'. On the twelfth day of the fourth month of the Zhizhi Renxu year (1322), he personally wrote instructions to his protectors, admonished his disciples, and spoke a verse to bid farewell to the assembly. He passed away in the Immovable Pavilion. His whole body was buried in the sweet flag field. He lived to the age of seventy-six, with fifty-seven years as a monk. There is the 'Waterfall Cliff Collection' and his recorded sayings circulating in the world.
Zen Master Yuanzhi of Nengren Tianyin Muqian in Jianchang Prefecture
He was the son of the Yao family of Gao'an. His father and elder brothers were all former Jinshi graduates. The master aspired to admire the emptiness doctrine. In the Xianchun Jiaxu year (1274), at the age of nineteen, he went to Yangshan Huilang to be tonsured and ordained, serving diligently for several years. During the Yuanzhen era (1295-1297), he went to reside at Nengren Temple. He left after two years. In his 'Muqian Collection', there is a preface to 'Sending Upādhyāya Miaozhi to Zhejiang', which roughly says: 'In the past, Duke Yue of Long'an, after leading the assembly at Dongshan, still considered his own path to be incomplete. So he hid his name and secretly went out to seek it. In the midst of eating, drinking, laughing, and talking, he heard an unusual word from Upādhyāya Su, and he humbly lowered himself, respectfully consulting and asking for advice, not ashamed of lowering his status, and was finally able to obtain what he sought for his whole life in the course of conversation. It was not only the path of Yun'an that relied on him to not fall. Even if Upādhyāya Su did not rely on Duke Yue to appear in the world, the world would not know what kind of person he was.' Generally, fame is the appearance of the path. The ancients had the appearance, so they sought the reality to correspond to it, but the scholars of today, on the contrary, use the appearance to harm the reality. Once occupying a position
其名。則崇高之勢。傲然不可復屈。雖內揆其不慊。亦安肯降心。以求其所未至耶。噫此古今所以異。道之所以衰歟。云云。大德戊戌。示寂于廬山。世壽四十有三。﨟二十有四。
袁州慈化鐵山瓊禪師
十八歲出家。首參雪巖于大仰。一日室中舉耶吒太子析骨還父析肉還母因緣。有省。述偈曰。一莖草上現瓊樓。識破古今閑話頭。拈起集云峰頂月。人前拋作百華毬。值巖示寂。尋謁東巖。東問。心不是佛。智不是道。上座作么生會。師曰。抱贓叫屈。東曰。不是心不是佛不是物。是甚麼。師曰。眉間迸出遼天鶻。復謁蒙山。山請分座。上堂。冬在月頭。賣被買牛。冬在月尾。賣牛買被。卓拄杖。者里無尾無頭。中道齊休。行也休休。坐也休休。住也休休。臥也休休。睡眼豁開。五云現瑞。光風霽月。無處不周。梅綻枯枝古渡頭。風前時復暗香浮。雖然到此向上一路。萬里崖州。何以見得。靠拄杖休休。后示寂。塔于觀音閣后(瓊嗣澱山異誤列此)。
凈慈倫禪師法嗣
臺州府瑞巖方山寶禪師
一日為眾掛牌入室。垂語曰。南泉斬卻貓兒時如何。眾下語皆不契。適有一仆在旁曰。老鼠做大。師曰。好一轉語。只是不合從你口裡出。
示無見偈曰。道人得得出山來。盡把胸襟對我
【現代漢語翻譯】 現代漢語譯本：他的名字，就如同崇高的氣勢，傲然不可屈服。即使內心衡量自己有所不足，又怎肯降低姿態，去追求自己尚未達到的境界呢？唉，這就是古今不同的地方，也是佛法衰落的原因吧。云云。大德戊戌年（1318年），在廬山圓寂，世壽四十三歲，僧臘二十四年。
袁州慈化鐵山瓊禪師
十八歲出家，最初參訪大仰山的雪巖禪師。一天，雪巖禪師在禪房裡舉出耶吒太子析骨還父、析肉還母的因緣公案。瓊禪師有所領悟，作偈說：『一莖草上現瓊樓，識破古今閑話頭。拈起集云峰頂月，人前拋作百華毬。』雪巖禪師圓寂后，瓊禪師又去參訪東巖禪師。東巖禪師問：『心不是佛，智不是道，上座你作何理解？』瓊禪師說：『抱贓叫屈。』東巖禪師說：『不是心不是佛不是物，是什麼？』瓊禪師說：『眉間迸出遼天鶻。』之後又去參訪蒙山禪師，蒙山禪師請他分座說法。上堂時說：『冬在月頭，賣被買牛；冬在月尾，賣牛買被。』卓拄杖說：『這裡無尾無頭，中道齊休。行也休休，坐也休休，住也休休，臥也休休，睡眼豁開，五云現瑞，光風霽月，無處不周。梅綻枯枝古渡頭，風前時復暗香浮。雖然到此向上一路，萬里崖州。』要如何才能明白呢？靠拄杖休休。』後來圓寂，塔在觀音閣后（瓊嗣澱山異誤列於此）。
凈慈倫禪師法嗣
臺州府瑞巖方山寶禪師
一天，方山寶禪師為大眾掛牌入室，垂語說：『南泉斬卻貓兒時如何？』大眾的回答都不契合禪師的心意。恰好有一個僕人在旁邊說：『老鼠做大。』禪師說：『好一句轉語，只是不該從你口裡說出來。』
示無見偈說：『道人得得出山來，盡把胸襟對我。』
【English Translation】 English version: His name is like a lofty momentum, proudly unyielding. Even if he inwardly assesses his own shortcomings, how could he condescend to seek what he has not yet attained? Alas, this is the difference between ancient and modern times, and the reason for the decline of the Dharma. So it is said. In the year Wuxu of the Dade era (1318), he passed away in Lushan, at the age of forty-three, with twenty-four years of monastic life.
Chan Master Qiong of Tieshan Cihua in Yuanzhou
He left home at the age of eighteen and initially visited Chan Master Xueyan of Dayang. One day, Chan Master Xueyan raised the case of Prince Yeta dismembering his bones to return them to his father and his flesh to return it to his mother in the meditation hall. Chan Master Qiong had an awakening and composed a verse: 'On a single blade of grass, a jade palace appears; recognizing the idle talk of ancient and modern times. Picking up the moon from the peak of Jiyun, throwing it in front of people as a hundred-flower ball.' After Chan Master Xueyan passed away, Chan Master Qiong went to visit Chan Master Dongyan. Chan Master Dongyan asked: 'Mind is not Buddha, wisdom is not the Way, how does the venerable one understand this?' Chan Master Qiong said: 'Accusing oneself while holding the stolen goods.' Chan Master Dongyan said: 'Not mind, not Buddha, not things, what is it?' Chan Master Qiong said: 'A falcon from Liaotian bursts forth between the eyebrows.' Later, he visited Chan Master Mengshan, who invited him to share the seat and expound the Dharma. In the Dharma hall, he said: 'Winter at the beginning of the month, sell blankets to buy oxen; winter at the end of the month, sell oxen to buy blankets.' He struck the staff and said: 'Here there is no beginning and no end, the middle way is complete cessation. Walking is cessation, sitting is cessation, dwelling is cessation, lying is cessation, the eyes of sleep are wide open, five clouds appear auspiciously, the gentle breeze and clear moon pervade everywhere. Plum blossoms bloom on withered branches at the ancient ferry, and a faint fragrance floats in the wind. Although arriving here is the upward path, it is ten thousand miles to Yazhou.' How can one understand this? Leaning on the staff, cessation, cessation. Later, he passed away, and his stupa is behind the Guanyin Pavilion (Qiong's successor, Dianshan, is mistakenly listed here).
Dharma Descendant of Chan Master Lun of Jingci
Chan Master Bao of Fangshan Ruiyan in Taizhou Prefecture
One day, Chan Master Fangshan Bao hung a sign for entering the room for the assembly and said: 'What about when Nanquan cut the cat?' The assembly's answers did not accord with the Chan Master's mind. Coincidentally, a servant nearby said: 'The mouse becomes big.' The Chan Master said: 'A good turning phrase, but it should not come from your mouth.'
Showing the verse of no seeing, he said: 'The Daoist is able to come out of the mountain, and completely shows his heart to me.'
開坦坦平平如鏡面。澄澄湛湛絕纖埃。忽然得個轉身句。衲卷寒云便歸去。萬八千丈華頂峰。一笑裂開鐵面具。家山到后絕思惟。拗折枯藤拄竹扉。糞火堆中訊息好。芋香便是道香時。
□□府□□絕象鑒禪師
舉洞山不安因緣。頌曰。洞山有路透云巖。絕處教通到者難。拄杖頭邊開活眼。方知不隔一毫端。
示眾。舉投子問僧。連日好雨。且道雨從何處來。僧無對。后閱華嚴經有省。頌曰。陌路遊人競采芳。不知眼底度春光。夜來一陣落花雨。一百十城流水香。
□□府□□永宗本禪師
舉夾山參船子公案。頌曰。笑中棄卻竹林寺。將謂華亭有許多。窮性命于橈下喪。看來成敗自蕭何。
□□府□□竹屋簡禪師
舉孚上座聖箭因緣。頌曰。青絲雙勒玉驄嘶。淡白春衫綠帶圍。夜半歸來華底月。金鞭敲落亂紅飛。又曰。九重城裡本非遙。射折重重箭倍饒。忽遇三軍圍繞處。分明有路直通霄。
舉臨濟訪平田公案。頌曰。目前條路平如砥。何不堂堂掉臂行。撩撥老婆牛性發。赤身挨棒可憐生。
天童慧禪師法嗣
寧波府天童東巖凈日禪師
南康都昌廖氏子。幼絕葷。十五祝髮廬山之香林。首參仰山石霜。次入浙叩癡絕不契。登徑山見無準。準深器
之。后謁西巖慧于天童。其提示一秉于準。遂密契其旨。俾守藏。后為開先無文璨第一座。繇是譽聞日彰。景定中。出主圓通。繼領東林。至元壬辰遷育王。未幾歸隱雪竇。大德庚子主天童。師生宋嘉定辛巳。終於元至大戊申。將示寂。書偈曰。天為蓋兮地為函。吾奚為乎塔與蓋。灰吾骨兮山河。言已矢兮勿镵。越二日。沐浴端坐而逝。就化。齒根不壞。塔于西巖之清風塢。壽八十八。臘七十有一。
無學元禪師法嗣
江寧府蔣山月庭忠禪師
舉僧問白雲。舊歲已去。新歲到來。如何是不遷義。云曰。眉毛在眼上。頌曰。落葉已隨流水去。春風未放百華開。青山面目依然在。盡日橫陳對落暉。
舉文殊三處度夏。迦葉白椎欲擯因緣。頌曰。錦衣公子游春慣。白首佳人懊恨多。彼富尚嫌千口少。自貧無奈一身何。
舉慈明冬日揭榜示眾話。頌曰。畫上畫下。畫短畫長。明明揭露。浩浩商量。何似京師出大黃。
育王彌禪師法嗣
寧波府育王東生德明禪師
甬東劉氏子。年十六。依仗錫月潭澄剃染。首謁希叟曇于雪竇。復參頑極彌。彌舉文殊是七佛之師。因甚出女子定不得。罔明因甚出得。師曰。春色無高下。花枝自短長。彌器之。命掌藏鑰。出世育王。賜號佛日普光
【現代漢語翻譯】 現代漢語譯本： 之後，他前往天童山拜見西巖慧禪師。西巖慧禪師的開示始終如一，他因此深深領悟了禪師的旨意，被安排管理藏經。後來，他成為開先無文璨禪師的第一座弟子，從此聲名遠揚。宋理宗景定年間（1260-1264），他出任圓通寺住持，之後又接管東林寺。元世祖至元壬辰年（1292）遷往育王寺。不久之後，他歸隱雪竇山。元成宗大德庚子年（1300）主持天童寺。禪師生於南宋寧宗嘉定辛巳年（1221），圓寂于元武宗至大戊申年（1308）。臨終前，他寫下偈語：『天為蓋兮地為函，吾奚為乎塔與蓋。灰吾骨兮山河，言已矢兮勿镵。』兩天後，他沐浴後端坐而逝。火化后，牙齒根部沒有損壞，塔葬于西巖的清風塢。享年八十八歲，僧臘七十一年。 無學元禪師法嗣 江寧府蔣山月庭忠禪師 舉僧問白雲：『舊歲已去，新歲到來，如何是不遷義？』白雲說：『眉毛在眼上。』頌曰：『落葉已隨流水去，春風未放百華開。青山面目依然在，盡日橫陳對落暉。』 舉文殊（Manjusri，智慧的象徵）三處度夏，迦葉（Kasyapa，釋迦牟尼佛的大弟子）白椎欲擯因緣。頌曰：『錦衣公子游春慣，白首佳人懊恨多。彼富尚嫌千口少，自貧無奈一身何。』 舉慈明冬日揭榜示眾話。頌曰：『畫上畫下，畫短畫長。明明揭露，浩浩商量。何似京師出大黃。』 育王彌禪師法嗣 寧波府育王東生德明禪師 甬東劉氏之子，十六歲時，依仗錫月潭澄剃度出家。首先拜見雪竇山的希叟曇禪師，之後又參訪頑極彌禪師。頑極彌禪師舉文殊（Manjusri，智慧的象徵）是七佛之師，『因甚出女子定不得，罔明因甚出得？』禪師回答說：『春色無高下，花枝自短長。』頑極彌禪師很器重他，命他掌管藏經的鑰匙。之後出任育王寺住持，被賜號佛日普光。
【English Translation】 English version: Afterward, he visited Zen Master Xiyan Hui at Tiantong Mountain. Zen Master Xiyan Hui's instructions were consistent, and he deeply understood the Zen master's meaning, and was arranged to manage the Sutra Library. Later, he became the first seat disciple of Zen Master Kaixian Wuwencan, and from then on his reputation grew. During the Jingding period (1260-1264) of Emperor Lizong of the Song Dynasty, he became the abbot of Yuantong Temple, and later took over Donglin Temple. In the Renchen year (1292) of the Yuan Dynasty, he moved to Yuwang Temple. Soon after, he retired to Xuedou Mountain. In the Gengzi year (1300) of the Dade era of Emperor Chengzong of the Yuan Dynasty, he presided over Tiantong Temple. The Zen master was born in the Xinsi year (1221) of the Jiading era of Emperor Ningzong of the Southern Song Dynasty and passed away in the Wushen year (1308) of the Zhida era of Emperor Wuzong of the Yuan Dynasty. Before his death, he wrote a verse: 'Heaven is the canopy, earth is the coffin, why should I need a pagoda and a cover? Scatter my bones among the mountains and rivers, my words are spoken, do not carve them.' Two days later, he bathed and sat in meditation and passed away. After cremation, the roots of his teeth remained intact, and he was buried in Qingfengwu of Xiyan. He lived to be eighty-eight years old, with seventy-one years as a monk. Successor of Zen Master Wu Xueyuan Zen Master Yueting Zhong of Jiangshan Mountain in Jiangning Prefecture A monk asked Baiyun: 'The old year has passed, and the new year has arrived. What is the meaning of immutability?' Baiyun said: 'The eyebrows are on the eyes.' A verse says: 'Fallen leaves have followed the flowing water, the spring breeze has not yet released a hundred flowers. The green mountains still remain, facing the setting sun all day long.' It is said that Manjusri (symbol of wisdom) spent the summer in three places, and Kasyapa (one of Sakyamuni Buddha's great disciples) struck the gavel to expel the cause and condition. A verse says: 'The richly dressed young man is used to enjoying spring, the white-haired beauty regrets much. The rich still complain that a thousand mouths are too few, the poor have no choice but to bear their own burden.' Ciming posted a notice to the public in winter. A verse says: 'Painting above, painting below, painting short, painting long. Clearly revealed, extensively discussed. How is it like rhubarb coming from the capital?' Successor of Zen Master Mi of Yuwang Temple Zen Master Dongsheng Deming of Yuwang Temple in Ningbo Prefecture A son of the Liu family in Yongdong, at the age of sixteen, he relied on Zhang Xiyue Tan Cheng to shave his head and become a monk. First, he visited Zen Master Xisou Tan at Xuedou Mountain, and then he visited Zen Master Wanji Mi. Zen Master Wanji Mi cited that Manjusri (symbol of wisdom) is the teacher of the Seven Buddhas, 'Why can't a woman enter samadhi, but Wangming can?' The Zen master replied: 'The spring colors have no high or low, the flower branches are naturally short or long.' Zen Master Wanji Mi valued him greatly and ordered him to manage the key to the Sutra Library. Later, he became the abbot of Yuwang Temple and was given the title 'Buddha Sun Universal Light'.
。
頌船子覆舟公案曰。清世悠悠據要津。一橈活計重千鈞。朱涇路上行人少。滄海難同方寸深。后示寂。瘞洞云塔。壽八十四。臘六十七。
凈慈傳禪師法嗣
嘉興府三塔石湖至美禪師
金陵畢氏子。生而穎粹。無經世意。出家崇目院。宋咸淳年。得度受具。銳志遍參。如玉澗瑩。云峰高。月坡明。皆預其席。稱上首。最後見無文傳於凈慈。師以傳為有道。傾心事之。盡揭源底。元世祖至元丁亥。出世吳之雙塔。未幾遷禾之三塔。不數年。凡叢林大觀俱畢備焉。既而又被旨。住平江之靈巖。又遷鄱陽之永福。四明之育王。至順辛未主凈慈。所至孳孳以弘道建立為己任。曾弗少懈。忽一日召眾囑後事。以前三塔東所筑幻修庵。更名四禪。誡以名實相稱者處之。端坐至夜半。泊然而逝。壽七十有四。
大鑒下第二十三世
薦嚴道禪師法嗣
臺州府瑞巖空室恕中無慍禪師
本郡臨海陳氏子。從徑山寂照剃落。參方。首謁靈石于凈慈。次參一元靈。逾年歸覲照。照命居擇木寮。后游四明。見太白砥典藏。一日偕木庵聰大宗興。往臺州紫籜。謁竺元道。擬以無字話問。才開口。被元一喝。師豁然大悟。直得通身汗下。呈頌曰。狗子佛性無。春色滿皇都。趙州東院裡。壁上掛
【現代漢語翻譯】 現代漢語譯本：
讚頌船子和尚覆舟公案說：清平的世界，悠然自得地佔據著重要的渡口。一根船槳的生計關係重大，重達千鈞。朱涇路上行人稀少，滄海的深邃難以用方寸之心來衡量。後來船子和尚圓寂，埋葬在洞云寺的塔中，享年八十四歲，僧臘六十七年。
凈慈傳禪師的法嗣
嘉興府三塔石湖至美禪師
是金陵畢氏之子，天資聰穎，沒有入世做官的意願。在崇目院出家。宋朝咸淳年間（1265-1274），得度受戒。立志遍參各地名師。像玉澗瑩禪師、云峰高禪師、月坡明禪師，都曾列席他們的座下，並被譽為上首弟子。最後在凈慈寺拜見無文傳禪師。至美禪師認為無文傳禪師是得道之人，傾心侍奉他，徹底領悟了禪宗的精髓。元世祖至元丁亥年（1287），在吳地的雙塔寺開法傳道，不久遷往禾地的三塔寺。沒過幾年，叢林寺院的各種規模都完備了。之後又奉旨住持平江的靈巖寺，又遷往鄱陽的永福寺、四明的育王寺。至順辛未年（1331）住持凈慈寺。每到一處都勤勤懇懇地以弘揚佛法、建設寺院為己任，從不懈怠。忽然有一天召集眾人囑咐後事，將以前在三塔寺東邊建造的幻修庵，更名為四禪庵，告誡弟子們要名副其實地修行。端坐到半夜，安詳地圓寂了，享年七十四歲。
大鑒下第二十三世
薦嚴道禪師的法嗣
臺州府瑞巖空室恕中無慍禪師
是本郡臨海陳氏之子，在徑山寂照禪師處剃度出家。四處參訪。首先在凈慈寺拜見靈石禪師，其次參訪一元靈禪師。過了一年回到寂照禪師處。寂照禪師命他住在擇木寮。後來遊歷四明，拜見太白砥典藏。有一天與木庵聰禪師、大宗興禪師一同前往臺州紫籜山，拜見竺元道禪師，打算用『無』字話頭提問。剛開口，就被竺元道禪師一聲棒喝，恕中無慍禪師豁然大悟，頓時全身汗如雨下。呈上頌偈說：『狗子佛性無，春色滿皇都。趙州東院裡，壁上掛』
【English Translation】 English version:
A verse in praise of Chan Master Chuanzi's overturning of the boat case says: In a peaceful world, leisurely occupying a vital crossing. The livelihood of a single oar is of great importance, weighing a thousand jun (a unit of weight). Few travelers are on the Zhu Jing Road, and the depth of the vast sea is difficult to measure with an inch of the heart. Later, the Chan master passed away and was buried in the pagoda of Dongyun Temple, at the age of eighty-four, with sixty-seven years of monastic life.
Dharma heir of Chan Master Chuan of Jingci Temple
Chan Master Zhimei of Santashihu in Jiaxing Prefecture
He was the son of the Bi family of Jinling, born intelligent and pure, without the intention of entering the world as an official. He became a monk at Chongmu Temple. During the Xianchun period (1265-1274) of the Song Dynasty, he was ordained and received the full precepts. He was determined to visit famous teachers everywhere. Like Chan Master Yujian Ying, Chan Master Yunfeng Gao, and Chan Master Yuepo Ming, he attended their sessions and was praised as the leading disciple. Finally, he visited Chan Master Wumen Chuan at Jingci Temple. Chan Master Zhimei believed that Chan Master Wumen Chuan was an enlightened person, and he wholeheartedly served him, thoroughly understanding the essence of Chan Buddhism. In the Dinghai year (1287) of the Zhiyuan reign of Emperor Shizu of the Yuan Dynasty, he opened the Dharma and preached at Shuangta Temple in Wu, and soon moved to Santa Temple in He. In a few years, all the scales of the monastic forest were completed. Later, he was ordered to reside at Lingyan Temple in Pingjiang, and then moved to Yongfu Temple in Poyang and Yuhuang Temple in Siming. In the Xinwei year (1331) of the Zhishun reign, he presided over Jingci Temple. Wherever he went, he diligently took it as his responsibility to promote Buddhism and build temples, never slackening. Suddenly one day, he summoned the crowd to entrust the affairs after his death, renaming the Huanxiu Nunnery built east of Santa Temple as Sichen Nunnery, and admonishing his disciples to cultivate in a way that matched the name. He sat upright until midnight and passed away peacefully, at the age of seventy-four.
Twenty-third generation under Dajian Huineng
Dharma heir of Chan Master Jianyan Dao
Chan Master Shuzhong Wuwun of Ruiyan Kongshi in Taizhou Prefecture
He was the son of the Chen family of Linhai in this prefecture, and was tonsured at Jingzhao Chan Master of Jingshan Temple. He visited various places. First, he visited Chan Master Lingshi at Jingci Temple, and then visited Chan Master Yiyuan Ling. After a year, he returned to Chan Master Jizhao. Chan Master Jizhao ordered him to live in Zemuliao. Later, he traveled to Siming and visited Taibai Diancang. One day, he went to Zizhu Mountain in Taizhou with Chan Master Mu'an Cong and Chan Master Dazong Xing to visit Chan Master Zhu Yuandao, intending to ask about the 'Wu' (無, 'no' or 'nothingness') word. As soon as he opened his mouth, he was shouted at by Chan Master Zhu Yuandao, and Chan Master Shuzhong Wuwun suddenly realized, and his whole body was covered in sweat. He presented a verse saying: 'The dog has no Buddha-nature, the spring colors fill the imperial capital. In the east courtyard of Zhao Zhou, hanging on the wall'
葫蘆。元笑曰。恁么會又爭得。師拂袖便出。繇茲感激。間語同參曰。此事如人飲水冷暖自知。決不在言語文字上。我輩若不遇者老漢。幾被知解埋沒一生。他日設有把茅蓋頭。當不忘所自。后古鼎銘主徑山。招師歸蒙堂。日涉玄奧。且為學者矜式。無何以避兵還四明。初出住象山之靈巖。次主黃巖之瑞巖。時夢堂噩居瑞龍。覬師為寂照嗣。師曰。素志有在。不可奪也。開堂日拈香曰。古人出世拈香。酬法乳也。今人出世拈香。酬世恩也。慍上座總不然。昔年行腳。到紫籜山中。參個老布衲。彼亦無法可授。我亦無法可受。只向無授受中拈出。供養前住崑山薦嚴禪寺竺元道和尚。不圖報德酬恩。只要大家知委。僧問。如何是瑞巖境。師曰。風吹不入。曰如何是境中人。師曰。水灑不著。曰人境已蒙師指示。向上宗乘事若何。師曰。真不掩偽。曰諸法寂滅相。因甚舟行岸移。云駛月運。師曰。好個訊息。只恐錯會。曰兩重公案。師曰。海水不生冰。
問。維摩丈室。不以日月為明。和尚丈室以何為明。師曰。物見主。眼卓豎。曰摩竭掩室。毗耶杜詞。相去多少。師曰。一坑埋卻。曰德山入門便棒。臨濟入門便喝。畢竟明甚麼邊事。師曰。塞北千人帳。江南萬斛船。
問。如何是涵蓋乾坤句。師曰。猛虎口裡
【現代漢語翻譯】 現代漢語譯本 葫蘆（指某位僧人）。元笑（指某位僧人）說：『即使這樣理解，又能得到什麼呢？』 師父（指被提問的僧人）拂袖便離開了。葫蘆（指某位僧人）因此非常感激。私下對同參（指一同參學的僧人）說：『這件事就像人喝水，冷暖自知，絕對不在言語文字上。我們這些人如果不是遇到這位老和尚，幾乎就被知解（指通過知識理解佛法）埋沒一生了。他日如果能有茅屋遮頭，當不忘記所從何來。』 後來古鼎銘主持徑山（寺名），邀請師父（指被提問的僧人）回到蒙堂（地名）。師父（指被提問的僧人）每日探究玄奧的佛理，並且成為學者的榜樣。不久爲了躲避戰亂回到四明（地名）。最初住在象山（地名）的靈巖（寺名），後來主持黃巖（地名）的瑞巖（寺名）。當時夢堂噩（指某位僧人）住在瑞龍（寺名），希望師父（指被提問的僧人）成為寂照（禪宗流派）的繼承人。師父（指被提問的僧人）說：『我原本就有志向，不能改變。』 開堂說法時拈香（指佛教儀式）說：『古人出世拈香，是爲了報答佛法的乳哺之恩。今人出世拈香，是爲了報答世間的恩情。』 慍上座（指某位僧人）完全不同意。『昔年行腳（指雲遊參學），到紫籜山（地名）中，參拜一位老布衲（指僧人）。他也沒有什麼法可以傳授，我也沒什麼法可以接受。只是在無授受中拈出（指領悟）。供養前住崑山（地名）薦嚴禪寺（寺名）的竺元道和尚（指某位僧人）。不圖報德酬恩，只要大家知道明白。』 僧人問：『如何是瑞巖（寺名）的境界？』 師父（指被提問的僧人）說：『風吹不入。』 僧人說：『如何是境界中的人？』 師父（指被提問的僧人）說：『水灑不著。』 僧人說：『人境已經蒙師父指示，向上宗乘（指禪宗）的事又如何？』 師父（指被提問的僧人）說：『真不掩偽。』 僧人說：『諸法寂滅相，為什麼舟行岸移，云駛月運？』 師父（指被提問的僧人）說：『好個訊息，只恐怕錯會。』 僧人說：『兩重公案。』 師父（指被提問的僧人）說：『海水不生冰。』
問：『維摩（指維摩詰，佛教人物）的丈室，不以日月為明，和尚（指被提問的僧人）的丈室以什麼為明？』 師父（指被提問的僧人）說：『物見主，眼卓豎。』 僧人說：『摩竭（指摩竭陀國）掩室，毗耶（指毗耶離城）杜詞，相去多少？』 師父（指被提問的僧人）說：『一坑埋卻。』 僧人說：『德山（指德山宣鑒禪師）入門便棒，臨濟（指臨濟義玄禪師）入門便喝，到底說明什麼邊事？』 師父（指被提問的僧人）說：『塞北千人帳，江南萬斛船。』
問：『如何是涵蓋乾坤句？』 師父（指被提問的僧人）說：『猛虎口裡』
【English Translation】 English version Hulu (referring to a monk). Yuan Xiao (referring to a monk) said, 'Even if you understand it this way, what can you gain?' The master (referring to the monk being questioned) flicked his sleeve and left. Hulu (referring to a monk) was very grateful for this. He privately said to his fellow practitioner (referring to a fellow monk), 'This matter is like a person drinking water, knowing the coldness or warmth for themselves. It is definitely not in words and writings. If we hadn't met this old monk, we would have been buried by intellectual understanding (referring to understanding Buddhism through knowledge) for our entire lives. If one day I have a thatched hut to shelter my head, I will not forget where I came from.' Later, Gu Dingming, the abbot of Jingshan (temple name), invited the master (referring to the monk being questioned) back to Mengtang (place name). The master (referring to the monk being questioned) explored profound Buddhist principles every day and became a model for scholars. Soon, to avoid the war, he returned to Siming (place name). He first lived in Lingyan (temple name) in Xiangshan (place name), and later presided over Ruiyan (temple name) in Huangyan (place name). At that time, Mengtang E (referring to a monk) lived in Ruilong (temple name), hoping that the master (referring to the monk being questioned) would become the successor of Jizhao (a Chan Buddhist school). The master (referring to the monk being questioned) said, 'I have my own aspirations and cannot change them.' During the opening ceremony, he offered incense (referring to a Buddhist ritual) and said, 'The ancients offered incense when they entered the world to repay the nurturing grace of the Dharma. Today, people offer incense when they enter the world to repay the kindness of the world.' Venerable Yun (referring to a monk) completely disagreed. 'Years ago, I traveled (referring to wandering and studying), and went to Zizhuo Mountain (place name) to visit an old Budha-wearing monk (referring to a monk). He had no Dharma to teach, and I had no Dharma to receive. I just picked it out from the non-transmission (referring to enlightenment). I offer it to the former abbot of Kunshan (place name) Jianyuan Temple (temple name), the Venerable Zhu Yuan (referring to a monk). I don't seek to repay kindness, I just want everyone to know and understand.' A monk asked, 'What is the realm of Ruiyan (temple name)?' The master (referring to the monk being questioned) said, 'The wind cannot blow in.' The monk said, 'What is the person in the realm?' The master (referring to the monk being questioned) said, 'Water cannot splash on them.' The monk said, 'The person and the realm have been instructed by the master, what about the matter of the upward lineage (referring to Zen Buddhism)?' The master (referring to the monk being questioned) said, 'Truth does not hide falsehood.' The monk said, 'All dharmas are in a state of silent extinction, why does the boat move while the bank remains still, and the clouds move while the moon travels?' The master (referring to the monk being questioned) said, 'That's good news, but I'm afraid you'll misunderstand it.' The monk said, 'Two layers of public cases.' The master (referring to the monk being questioned) said, 'Seawater does not produce ice.'
Question: 'Vimalakirti's (referring to Vimalakirti, a Buddhist figure) room does not use the sun and moon for light, what does the abbot's (referring to the monk being questioned) room use for light?' The master (referring to the monk being questioned) said, 'The object sees the master, the eyes stand upright.' The monk said, 'Magadha (referring to the Kingdom of Magadha) closes the room, and Vaishali (referring to the city of Vaishali) stops speaking, how far apart are they?' The master (referring to the monk being questioned) said, 'Bury them in one pit.' The monk said, 'Deshan (referring to Zen Master Deshan Xuanjian) hits with a stick upon entering, and Linji (referring to Zen Master Linji Yixuan) shouts upon entering, what exactly are they clarifying?' The master (referring to the monk being questioned) said, 'Thousands of tents north of the border, and ten thousand ships south of the Yangtze River.'
Question: 'What is the phrase that covers the universe?' The master (referring to the monk being questioned) said, 'In the mouth of a fierce tiger.'
活雀兒。曰如何是截斷眾流句。師曰。金剛手中八楞棒。曰如何是隨波逐浪句。師曰。李白捉月張騫乘槎。
小參。靈巖峭絕。到者應難。已到者享用安樂。未到者竛竮孤露。孤露底正好踏步向前。享用底直須退步就己。所以道。事無一向。有時拈頭作尾。有時拈尾作頭。收放縱橫。寧存軌則。摩竭掩室。毗耶杜詞。雖曰正令全提。要且未臻其極。山僧今夜入門之始。聚首之初。與汝諸人約法三章。第一不得起佛見。第二不得起法見。第三不得道不起佛見法見。若也依而行之。管取眉毛廝結。驀拈拄杖曰。明眼漢沒窠臼。高高處觀之不足。低低處平之有餘。卓拄杖曰。鐵牛不吃欄邊草。直向須彌頂上眠。
謝專使上堂。達磨大師十萬里西來。要作個馳書達信漢。及乎面對梁王。盡力只道得個不識。拈拄杖曰。有賓有主。有禮有樂。手面分開白月團。頂門撼動黃金鐸。
上堂。明月照高巖。懸水響前嶺。耳目一何清。冥然了心境。咄哉觀世音。擔雪來填井。下座。
上堂。
祖師意無別法。下地走穿卻鞋。上床眠脫卻襪。只恁么太誵訛。不恁么無合煞。溈山水牛。百丈野鴨。帶水拖泥不足觀。腦後圓光最輝赫。喝一喝。
上堂。風不來樹不動。心不生境不到。僧問雲門。如何是佛
。門曰乾屎橛。僧問楊岐。如何是佛。岐曰三腳驢子弄蹄行。好大眾。向道是龍剛不信。果然奪得錦標歸。
上堂。禪和家。道我無有不知。無有不會。忽有問如何是行腳事。便口如匾擔。病在於何。病在多知多解。恁么參學。不如三家村裡種田漢。有問今歲稼穡如何。一一道出。如瓶瀉水。蓋其無知解故。無揀擇故。秋氣正寒。各自歸堂。珍重。
上堂。辭親割愛。剃髮染衣。入此門來。合為何事。若也如慚識愧。是真出家。一出塵俗恩愛家。二出三界火宅家。三出粗惑煩惱家。四出細惑無明家。出得四種家。始稱衲僧家。且道。如何是衲僧家。撞著冤家。惡口小家。
上堂。惟一堅密身。一切塵中現。拈拄杖曰。釋迦老子來也。三百六十骨節。八萬四千毫竅。一一放大光明。照徹恒沙國土。于其中間。若聖若凡。有情無情。被其光者。無不證大涅槃。獲大安樂。得大受用。靠拄杖曰。此時若不究根源。直待當來問彌勒。
示眾。巖寺春深草樹肥。幾回特地啟柴扉。行人只在青山外。杜宇聲聲喚不歸。
上堂。赤肉團上有一物。昭昭靈靈。恍恍惚惚。隨事變通。了無拘束。要知來處分明。不離舉足下足。今時叢林中。聞與么道。便道說老婆禪。殊不知。云無心而出岫。水盈科而或流
【現代漢語翻譯】 現代漢語譯本： 門上寫著『乾屎橛』（擦屁股的木棒）。有僧人問楊岐（禪師名號），『什麼是佛？』楊岐回答：『三腳驢子弄蹄行。』好大的陣仗。說它是龍，我還不信。果然奪得了錦標歸來。
上堂說法。禪和子們，說自己無所不知，無所不會。忽然有人問『什麼是行腳事？』便口如扁擔，說不出話。病在哪裡？病在多知多解。這樣參學，不如三家村裡種田的漢子。有人問今年莊稼如何，便能一一說出，如瓶子倒水一般流暢。因為他們沒有那麼多知識和見解，沒有那麼多揀擇分別。秋氣正寒，各自回堂休息。珍重。
上堂說法。辭別親人，割捨恩愛，剃髮染衣，進入佛門，應當做什麼？如果能有慚愧之心，才是真正的出家。一出塵俗恩愛之家，二出三界火宅之家，三出粗惑煩惱之家，四出細惑無明之家。出得了這四種家，才稱得上是衲僧（指僧人）之家。那麼，什麼是衲僧之家？撞著冤家，惡口相加。
上堂說法。惟一堅密之身，顯現在一切塵埃之中。拿起拄杖說：『釋迦老子（佛教創始人）來了！』三百六十個骨節，八萬四千個毛孔，每一個都放出大光明，照徹恒沙國土。在這些國土中間，無論是聖是凡，有情無情，被這光明照耀到的，沒有不證得大涅槃（佛教最高境界），獲得大安樂，得到大受用的。』靠著拄杖說：『此時若不追究根源，等到將來彌勒佛（未來佛）出世時再問，就晚了。』
開示大眾。巖寺春天深，草木茂盛。幾次特意打開柴門。行人只在青山之外，杜宇（鳥名，又名杜鵑）聲聲啼叫，呼喚不歸。
上堂說法。在赤肉團上有一個東西，昭昭靈靈，恍恍惚惚，隨著事情變化而變通，了無拘束。要知它的來處分明，不離舉足下足之間。現在叢林中，聽到這樣的話，便說是說老婆禪（指淺顯易懂的禪法）。殊不知，云無心而出岫，水盈科而或流。
【English Translation】 English version: The gate is labeled 'Dried Shit Stick'. A monk asked Yangqi (name of a Chan master), 'What is Buddha?' Yangqi replied, 'A three-legged donkey prances along.' What a grand spectacle. I wouldn't believe it if you said it was a dragon. Sure enough, it has won the championship and returned.
Ascending the hall for Dharma talk. Chan practitioners say they know everything and understand everything. Suddenly, if someone asks, 'What is the matter of pilgrimage?' they become speechless. What is the illness? The illness lies in knowing and understanding too much. Studying in this way is not as good as a farmer in a small village. If someone asks how the crops are this year, they can explain everything in detail, like pouring water from a bottle. This is because they don't have so much knowledge and understanding, and not so much discrimination. The autumn air is cold. Everyone, return to your halls. Take care.
Ascending the hall for Dharma talk. Leaving relatives, forsaking love, shaving the head, and donning robes, what should one do upon entering this gate? If one has a sense of shame and remorse, that is true renunciation. First, leave the home of worldly love. Second, leave the burning house of the Three Realms. Third, leave the home of coarse delusions and afflictions. Fourth, leave the home of subtle delusions and ignorance. Only by leaving these four homes can one be called a 'mendicant monk' (衲僧). So, what is the home of a mendicant monk? Encountering enemies and being met with harsh words.
Ascending the hall for Dharma talk. The one and only solid and firm body manifests in all dusts. Raising the staff, he said, 'Shakyamuni Buddha (founder of Buddhism) has arrived!' Three hundred and sixty bones, eighty-four thousand pores, each emitting great light, illuminating countless lands. Within these lands, whether saintly or ordinary, sentient or insentient, those illuminated by this light will all attain great Nirvana (the highest state in Buddhism), obtain great peace and joy, and receive great benefit.' Leaning on the staff, he said, 'If you do not investigate the root source now, it will be too late to ask Maitreya (the future Buddha) when he appears in the future.'
Instruction to the assembly. In the deep spring of the rock temple, the grass and trees are lush. Several times I have deliberately opened the brushwood gate. The traveler is only outside the green mountains, and the cuckoo (杜宇) cries again and again, calling him to return.
Ascending the hall for Dharma talk. On the red flesh ball there is a thing, shining and clear, vague and indistinct, adapting to circumstances without any restraint. To know its origin clearly, it is inseparable from lifting and placing the feet. Nowadays, in the monasteries, when they hear such words, they say it is 'grandmotherly Zen' (指淺顯易懂的禪法). Little do they know that clouds emerge from the mountains without intention, and water flows when the container is full.
。遇高山而必止。至大海而方休。拍禪床一下。
上堂。諸佛出世。是第二頭。祖師西來。是第三首。饒你向威音那畔。別立生涯。百草頭邊。全明殺活。布袋里老鴉。未知有出身一路在。且作么生是出身一路。拈拄杖曰。祝融峰頂上。露滴萬年枝。
開山忌拈香。未見巖頭。口似磉盤。既見巖頭。眼如木𣔻。本然理拄地撐天。何勞置問主人翁。呼來喚去。猶欠惺惺。乃插香曰。相逢不下馬各自奔前程。 散忌上堂。法不孤起。仗境方生。今日是開山空照祖師入般涅槃之晨。山僧將不可說不可說恒河沙世界。作一筵席。百億須彌廬山。作一碗飯。百億香水海。作一碗羹。聊陳供養。正恁么時。且道將此筵席向甚麼處鋪設。若向世界上鋪設。世界已成筵席。若向虛空鋪設。虛空又如何鋪設。眾中莫有出手措置者么。如無。山僧自出手去也。豎拂子曰。恒河沙世界。百億須彌山。百億香水海。華簇簇錦簇簇。總在拂子頭上。不寬不隘。無欠無餘。大眾且道。空照祖師還來受供也無。受與不受且置。你道他即今在甚麼處安身立命。擊拂子曰。家家門前赫日月。太平不用將軍威。
結夏小參。圓覺伽藍。人人具足。在天同天。在地同地。自是諸人探頭太過。不能構得。故勞釋迦調御。曲開方便門。立期立限
【現代漢語翻譯】 現代漢語譯本： 遇到高山就一定會停止，到達大海才算罷休。拍一下禪床。
上堂說法。諸佛出世，是第二頭（比喻多餘）。祖師西來，是第三首（比喻多此一舉）。即使你向威音王佛（過去佛名）那邊，另立生活，在百草頭上，完全明白殺與活的道理，像布袋里的老鴉，還不知道有出身的道路。那麼，什麼是出身的道路？拿起拄杖說，『祝融峰頂上，露水滴在萬年枝上。』
開山忌日拈香。未見巖頭和尚時，說起話來口似石磉盤（石質的柱礎），見過巖頭和尚后，眼睛卻像木𣔻（木製的眼珠）。本然的道理，拄地撐天，何勞再問主人翁。呼來喚去，還欠缺惺惺（清醒）。於是插香說：『相逢不下馬，各自奔前程。』 散忌上堂說法。法不是孤立產生的，憑藉外境才能顯現。今天是開山空照祖師入般涅槃（圓寂）的紀念日。山僧將不可說不可說恒河沙（極多的數量）世界，作為一桌筵席，百億須彌山（佛教宇宙觀中的山）廬山，作為一碗飯，百億香水海（佛教宇宙觀中的海），作為一碗羹，略陳供養。正在這個時候，且說將這桌筵席向什麼地方鋪設？如果向世界上鋪設，世界已經成了筵席；如果向虛空鋪設，虛空又如何鋪設？大眾中莫有能出手處置的人嗎？如果沒有，山僧自己出手了。豎起拂塵說：『恒河沙世界，百億須彌山，百億香水海，花簇簇錦簇簇，總在拂塵頭上，不寬不窄，無欠無餘。』大眾且說，空照祖師還來接受供養嗎？接受與不接受暫且不說，你們說他如今在什麼地方安身立命？擊打拂塵說：『家家門前赫日月，太平不用將軍威。』
結夏小參。圓覺伽藍（圓滿覺悟的寺院），人人具足。在天如同在天，在地如同在地。只是諸位探頭太過，不能領會，所以勞煩釋迦調御（釋迦牟尼佛的稱號），特別開設方便之門，設立期限。
【English Translation】 English version: Meeting a high mountain, it will surely stop; reaching the great sea, it will finally rest. He strikes the Zen meditation bed once.
Ascending the hall to preach. The Buddhas appearing in the world are a second head (meaning superfluous). The Patriarch's coming from the West is a third head (meaning unnecessary). Even if you, towards the other side of King Vipaśyin Buddha (name of a past Buddha), establish a separate life, and at the tip of the hundred grasses, fully understand the principle of killing and life, like a crow in a bag, you still don't know there is a path of emergence. So, what is the path of emergence? He raises his staff and says, 'On the peak of Mount Zhurong, dew drips on the ten-thousand-year branch.'
Offering incense on the anniversary of the mountain's founding. Before seeing Abbot Yantou, his mouth was like a millstone base (stone pillar base); after seeing Abbot Yantou, his eyes were like wooden eyeballs. The inherent principle supports the earth and props up the sky; why bother questioning the master? Calling and summoning, still lacking awareness. Then he inserts incense and says, 'Meeting without dismounting, each rushes forward on their own path.' Dispersing the assembly and ascending the hall to preach. The Dharma does not arise in isolation; it manifests depending on circumstances. Today is the anniversary of the founding Abbot Kongzhao entering Parinirvana (final passing). This mountain monk takes the inexpressible, inexpressible Ganges river sands (extremely large number) of worlds as a feast, hundreds of billions of Mount Sumeru (mountain in Buddhist cosmology) and Mount Lu as a bowl of rice, hundreds of billions of fragrant water seas (sea in Buddhist cosmology) as a bowl of soup, and presents them as offerings. At this very moment, tell me, where should this feast be laid out? If it is laid out in the world, the world has already become a feast; if it is laid out in emptiness, how can emptiness be laid out? Is there anyone in the assembly who can step forward to handle this? If not, this mountain monk will step forward himself. He raises his whisk and says, 'Ganges river sands of worlds, hundreds of billions of Mount Sumeru, hundreds of billions of fragrant water seas, flowers clustered and brocade clustered, all are on the head of the whisk, neither wide nor narrow, without lack or excess.' The assembly, tell me, will Founding Abbot Kongzhao come to receive the offerings? Whether he receives them or not, let's put that aside. Tell me, where is he now establishing himself? He strikes the whisk and says, 'Every household's door shines with the sun and moon; peace does not require the might of generals.'
Concluding the summer retreat with a small gathering. The perfect enlightenment Sangharama (monastery of perfect enlightenment) is fully present in everyone. Being in heaven is like being in heaven; being on earth is like being on earth. It is just that you all have peered too far, unable to grasp it. Therefore, it troubles Shakyamuni, the tamer (title of Shakyamuni Buddha), to specially open the door of expedient means and establish a time limit.
。如逼生蛇化龍。要汝親證親悟。龐公道。十方同聚會。個個學無為。此是選佛場。心空及第歸。好大眾。箭不虛發。發必中的。語不虛發。發必全真。針眼魚吞卻嘉州大象。即不問。且道可大師三拜得髓。還端的也無。拍禪床曰。一年春又過。臺榭綠陰多。
上堂。相逢不拈出。舉意便知有。打失雙眼睛。留得一張口。孤峰頂上呵佛罵祖。竅鑿頂門。十字街頭掣風掣顛。符懸肘后。長沙虎。子湖狗。拈起粗辣藜。好與劈脊摟。
上堂。坐深井者。不知太虛之寬廣。忘偏見者。方明至理之圓融。與么說話。譬如大地作射垛挽弓。所向無不中的。眾中忽有人出來道。如斯舉唱。今古罕聞。山僧喚侍者。點一碗茶供養他更有出來道。如斯舉唱。未護全提。亦喚侍者。點一碗茶供養他。且道。還有為人處也無。良久曰。雪壓難推澗底松。風吹不動天邊月。
室中垂問。穩坐家堂。主人翁因甚不識。掀翻大海。摑碎須彌。平地上因甚抬腳不起。眼光爍破四天下。自家眉毛落盡。因甚不見。
一日謝事入松巖。巖為秋江湛隱處。萬山之巔。人跡罕至。師唯獨處。洪武甲寅夏。日本國遣使入貢。響師道風。奏請師化其國。上召至闕。師以老病辭。上憫而不遣。留處天界。全室泐延致丈室。時宋景濂。方在
【現代漢語翻譯】 現代漢語譯本： 例如，被逼迫而生的蛇可以化為龍。這需要你親自驗證，親自領悟。龐蘊居士說：『十方佛土的修行者匯聚一堂，每個人都在學習無為之道。這裡是選拔佛陀的場所，心空無礙者才能及第而歸。』好啊，各位！箭一旦射出，絕不虛發，必定中的。話一旦說出，絕不虛假，必定完全真實。針眼大小的魚吞掉了嘉州的大象。這些暫且不問。那麼，趙州古佛當年可大師三拜而得其精髓，是真的嗎？』拍了一下禪床說：『一年春天又過去了，樓臺亭榭間綠樹成蔭。』
上堂說法。如果相逢時不直接點明，稍微示意就能知道。打失雙眼，留下能說話的嘴巴。在孤峰頂上呵斥佛，謾罵祖師，這是在頭頂上開竅。在十字街頭裝瘋賣傻，這是護身符懸掛在手肘后。長沙的和尚，子湖的狗，拿起粗糙的藜杖，好好地劈頭蓋臉地打一頓。
上堂說法。坐在深井裡的人，不知道太虛的寬廣。忘記偏見的人，才能明白至理的圓融。這樣說話，就像用大地做箭靶來拉弓射箭，所射之處沒有不中的。大眾中忽然有人出來說：『像這樣說法，自古以來很少聽到。』山僧叫侍者，點一碗茶供養他。更有出來說：『像這樣說法，沒有完全提持。』也叫侍者，點一碗茶供養他。那麼，還有為人處世的地方嗎？良久之後說：『雪壓不倒澗底的松樹，風吹不動天邊的月亮。』
在室內垂問。安穩地坐在家中，主人翁為什麼不認識自己？掀翻大海，擊碎須彌山，在平地上為什麼抬不起腳？眼光能夠照破四大部洲，為什麼看不見自己的眉毛掉光了？
有一天，他辭去職務，進入松巖，松巖是秋江湛隱居的地方，在萬山之巔，人跡罕至。師父獨自居住在那裡。洪武甲寅年（1374年）夏天，日本國派遣使者來進貢，仰慕師父的道風，上奏請求師父去教化他們的國家。皇上召見師父到京城，師父以年老多病為由推辭。皇上憐憫而不勉強，讓他留在天界寺。全室泐延請他到丈室，當時宋濂正在。
【English Translation】 English version: For example, a snake forced into existence can transform into a dragon. This requires you to personally verify and personally realize. Layman Pang said, 'Those from the ten directions gather together, each learning non-action. This is the selection ground for Buddhas; those with empty minds return successfully.' Good, everyone! An arrow, once shot, never misses, it is sure to hit. Words, once spoken, are never false, they are sure to be completely true. A fish the size of a needle's eye swallows the elephant of Jia Zhou. These are not asked for now. Then, did Great Master Zhao Zhou truly obtain the essence with his three bows?' He struck the Zen bed and said, 'Another spring has passed, and the pavilions are shaded by green trees.'
Entering the hall for Dharma talk. If we don't point it out directly when we meet, a slight hint will make it known. Lose both eyes, and keep a mouth that can speak. On the solitary peak, scolding the Buddha and cursing the patriarchs, this is opening a hole in the top of the head. Acting crazy in the crossroads, this is an amulet hanging behind the elbow. The monk of Changsha, the dog of Zihu, pick up the rough staff and beat them over the head.
Entering the hall for Dharma talk. Those who sit in a deep well do not know the vastness of the great void. Those who forget their prejudices can understand the perfect harmony of the ultimate truth. Speaking like this is like using the earth as a target to draw a bow and shoot arrows, and everything shot hits the mark. Suddenly someone in the crowd comes out and says, 'Such a Dharma talk is rarely heard since ancient times.' The mountain monk calls the attendant to offer him a bowl of tea. Someone else comes out and says, 'Such a Dharma talk does not fully uphold the whole.' He also calls the attendant to offer him a bowl of tea. Then, is there still a place for dealing with people? After a long silence, he says, 'Snow cannot push down the pine tree at the bottom of the ravine, and wind cannot move the moon in the sky.'
Questioning in the room. Sitting securely at home, why doesn't the master recognize himself? Overturning the sea, smashing Mount Sumeru (the central mountain in Buddhist cosmology), why can't he lift his feet on flat ground? His eyes can illuminate the four continents, why can't he see his own eyebrows falling out?
One day, he resigned from his duties and entered Songyan, Songyan is where Qiujiang Zhan lived in seclusion, at the peak of ten thousand mountains, where human traces are rare. The master lived there alone. In the summer of Hongwu Jia Yin year (1374 AD), the country of Japan sent envoys to pay tribute, admiring the master's Daoist style, and requested the master to transform their country. The emperor summoned the master to the capital, but the master declined due to old age and illness. The emperor felt pity and did not force him, allowing him to stay at Tianjie Temple. Quan Shi Le Yan invited him to the abbot's room, at that time Song Lian was present.
翰林。詣師談道。是冬奉詔東還。甲子。門人居頂。住鄞之翠山。迎師就養。四方叩謁者無虛日。一日示微疾。諄諄勉眾。以祖道為重。索筆書偈曰。七十八年。無法可說。末後一句。露柱饒舌。咄。書畢端坐而逝。時洪武丙寅七月十日也。壽七十有八。臘五十有九。遺命阇維煅骨。散木竹間。居頂不敢遵。乃于唐嶴之原。奉骨瘞焉(師奉師惟謹。常侍寂照立至三鼓。不命不敢退)。
杭州府徑山大宗興禪師
臺州人。嘗與恕中木庵三人。結伴參方。罷游紫籜。累歷名剎。后遷徑山。臨終忽嘆曰。夫三十。婦六齡。畢竟偶不成。遂坐脫去。
寧波府天童了堂一禪師
至正壬午。住臺之紫籜。次遷天寧天童。上堂。僧問。昔日寶壽開堂。三聖橫身相為。臨濟住院。普化盡力扶持。畢竟明甚麼邊事。師曰。兩頭俱坐斷。一劍倚天寒。曰與么則五位君臣齊列下。三玄戈甲一時收。師曰。錯下名言。僧喝。師曰。亂統禪和如麻似粟。乃曰。拈一莖草作丈六金身。將丈六金身作一莖草。好大眾。不是苦心人不知。便下座。
上堂。最初一句。末後一機。直下構得。燈籠露柱。動地放光。其或未然。竹山今日失利。
示眾。樵歌來疊嶂。帆影落汀洲。猢猻戴席帽。直上樹梢頭。七星劍五云樓
【現代漢語翻譯】 現代漢語譯本 翰林（官名）。去拜訪老師談論佛法。這年冬天奉皇帝的詔令返回東方。洪武（明太祖年號，1368-1398）甲子年，門人居頂住在鄞縣的翠山，迎接老師前去供養。四方前來請教的人每天都有。一天，老師略微示現疾病，懇切地勉勵大家，以祖師的道法為重。索要筆墨寫下偈語說：『七十八年，無法可說。末後一句，露柱饒舌。咄！』寫完後端坐而逝。時間是洪武（明太祖年號，1368-1398）丙寅年七月十日。享年七十八歲，僧臘五十九年。遺囑火化后將骨灰撒在樹木竹林間。居頂不敢遵從，於是在唐嶴的原野，恭敬地將骨灰埋葬在那裡（居頂侍奉老師非常謹慎，常常侍奉寂照禪師到三更時分，沒有命令不敢退下）。
杭州府徑山大宗興禪師
臺州人。曾經與恕中、木庵三人，結伴參訪各地。遊歷結束后住在紫籜寺。先後在多座名寺居住。後來遷居徑山寺。臨終時忽然嘆息說：『夫三十，婦六齡，畢竟偶不成。』於是坐著去世。
寧波府天童了堂一禪師
至正（元順帝年號，1341-1368）壬午年，住在臺州的紫籜寺。之後遷居天寧寺、天童寺。上堂說法時，有僧人提問：『過去寶壽禪師開堂說法，三聖禪師橫身阻擋。臨濟禪師住持寺院，普化禪師盡力扶持。究竟說明什麼事情？』禪師回答：『兩頭都截斷，一劍倚天寒。』僧人說：『既然如此，那麼五位君臣都排列在下，三玄五要的戈甲一時收起。』禪師說：『錯下名言。』僧人呵斥。禪師說：『胡亂參禪的和尚多如麻粟。』於是說：『拈起一根草當做丈六金身，將丈六金身當做一根草。好大眾，不是苦心修行的人不知道。』說完便下座。
上堂說法。最初一句，末後一機，直接構造出來，燈籠露柱，動地放光。如果不是這樣，竹山我今天就失敗了。
開示大眾。樵夫的歌聲傳來重重山峰，船帆的影子落在水邊沙洲。猴子戴著席帽，直接爬上樹梢頭。七星劍，五云樓。
【English Translation】 English version Hanlin (official title). Visited the teacher to discuss the Dharma. In the winter of that year, he returned east by imperial decree. In the Jiazi year of Hongwu (reign of Emperor Taizu of Ming Dynasty, 1368-1398), his disciple Ju Ding lived in Cuishan of Yin County, welcoming the teacher to support him. People from all directions came to ask for guidance every day. One day, the teacher showed a slight illness, earnestly encouraging everyone to value the ancestral Dharma. He asked for a pen and wrote a verse saying: 'Seventy-eight years, nothing to say. The last sentence, the pillar is garrulous. Tut!' After writing, he passed away in a seated posture. The time was the Bingyin year, July 10th of Hongwu (reign of Emperor Taizu of Ming Dynasty, 1368-1398). He lived to the age of seventy-eight, with fifty-nine years of monastic life. He left instructions to cremate the bones and scatter them among the trees and bamboos. Ju Ding dared not comply, so he respectfully buried the bones in the wilderness of Tang'ao (Ju Ding served the teacher very carefully, often attending to Zen Master Jizhao until the third watch of the night, not daring to retreat without orders).
Zen Master Dazong Xing of Jingshan Mountain in Hangzhou Prefecture
A native of Taizhou. He once traveled with Shuzhong and Mu'an, visiting various places. After the travels, he resided in Zizhuo Temple. He lived in many famous temples successively. Later, he moved to Jingshan Temple. On his deathbed, he suddenly sighed and said, 'The husband is thirty, the wife is six years old, after all, they cannot be a pair.' Then he passed away while sitting.
Zen Master Liaotang Yi of Tiantong Temple in Ningbo Prefecture
In the Renwu year of Zhizheng (reign of Emperor Shun of Yuan Dynasty, 1341-1368), he lived in Zizhuo Temple in Taizhou. Later, he moved to Tianning Temple and Tiantong Temple. During an Dharma talk, a monk asked, 'In the past, when Zen Master Baoshou opened the Dharma hall, Zen Master Sansheng blocked the way. When Zen Master Linji presided over the monastery, Zen Master Puhua did his best to support him. What exactly does this illustrate?' The Zen master replied, 'Both ends are cut off, a sword leans against the sky, cold.' The monk said, 'If so, then the five ranks of ruler and ministers are all lined up below, and the weapons of the Three Mysteries and Five Essentials are put away at once.' The Zen master said, 'Wrongly spoken words.' The monk shouted. The Zen master said, 'Monks who practice Zen haphazardly are as numerous as sesame seeds.' Then he said, 'Pick up a blade of grass and make it a sixteen-foot golden body, and take the sixteen-foot golden body as a blade of grass. Good assembly, those who are not diligent in cultivation do not know.' After saying this, he stepped down from the seat.
During an Dharma talk. The first sentence, the last opportunity, directly constructed, the lantern and pillar, shine brightly, shaking the earth. If not, I, Zhushan, will fail today.
Instructing the assembly. The woodcutter's song comes from overlapping peaks, the shadow of the sail falls on the riverside sandbar. The monkey wears a straw hat, climbing straight to the treetop. Seven Star Sword, Five Cloud Tower.
。毬打人兮人打毬。萬事難把玩。魚吞水面漚。
上堂。長㭰鳥芳樹不棲。摩斯迦滄溟不入。龍泉與鈯斧同鐵。利鈍懸殊。良驥與駑駘同途。遲速有異。以拂子畫一畫曰。華須連夜發。莫待曉風吹。
小參。靈光不昧。萬古徽猷。智鑒洞明。十虛普應。時臨亞歲。節屆書云。擊動法鼓。大眾雲集。一一天真。一一明妙。更說個甚麼。若說有法。又被有礙。若說無法。又被無礙。若說不有不無法。又被不有不無礙。若說不不有不不無法。又被不不有不不無礙。云從龍。風從虎。聖人作而萬物睹。日可冷。月可熱。眾魔不能壞真說。以拂子畫一畫曰。黃檗樹頭懸蜜果。無言童子唱巴歌。
問。文殊與普賢。萬法悉同源。如何是同源底法。師曰。胡張三黑李四。曰一毛吞巨海。于中更何言。師曰。不勞懸古鏡。天曉自雞鳴。曰是非不到處。還有句也無。師曰。情知你亂會。
問。名假法假。人空法空。請師直指。師曰。曾問幾人來。曰無根樹子。向甚麼處栽。師曰。更深猶自可。午後更愁人。曰只在目前。為甚麼再三不睹。師曰。千年常住一朝僧。
續燈正統卷二十三 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷二十四
南海普陀嗣祖沙門西蜀 性統
【現代漢語翻譯】 現代漢語譯本： 『毬打人兮人打毬』。球打人的時候人也打球。萬事難以把玩，就像魚吞食水面的泡沫一樣，轉瞬即逝。
上堂說法。高大的樹枝和芳香的樹木，鳳凰不會棲息。摩斯迦（Mosijia，一種香料）不會進入大海。龍泉劍和鈯斧都是鐵，但鋒利和遲鈍卻有很大差別。良馬和劣馬走同一條路，但速度有快慢之分。用拂塵畫一下說：『華須連夜發，莫待曉風吹。』花應當趁夜開放，不要等到早晨的風吹來。
小參說法。靈光不會暗淡，萬古的功業得以彰顯。智慧的鑑察洞徹明瞭，十方世界普遍迴應。時值亞歲（冬至），節氣將至。敲響法鼓，大眾雲集。每一個都是天真，每一個都是明妙。還說什麼呢？如果說有法，又被『有』所障礙。如果說無法，又被『無』所障礙。如果說不有不無法，又被『不有不無』所障礙。如果說不不有不不無法，又被『不不有不不無』所障礙。云從龍，風從虎，聖人興起而萬物顯現。太陽可以變冷，月亮可以變熱，眾魔不能破壞真實的說法。用拂塵畫一下說：『黃檗樹頭懸蜜果，無言童子唱巴歌。』黃檗樹的樹梢上掛著蜜果，不說話的童子唱著巴歌。
問：文殊（Wenshu，智慧的象徵）與普賢（Puxian，行動的象徵），萬法都來自同一個源頭。什麼是同源的法？師父說：『胡家的張三，黑家的李四。』問：一毛吞下巨大的海洋，其中還有什麼可說的呢？師父說：『不用懸掛古老的鏡子，天亮了雞自然會鳴叫。』問：是非不到的地方，還有語句嗎？師父說：『我知道你胡亂理解。』
問：名是假的，法也是假的，人是空的，法也是空的。請師父直接指明。師父說：『曾問過幾個人來？』問：沒有根的樹，向什麼地方栽種？師父說：『更深的時候還可以，午後更讓人擔憂。』問：只在眼前，為什麼再三看不見？師父說：『千年常住一朝僧。』
續燈正統卷二十三 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷二十四
南海普陀嗣祖沙門西蜀 性統
【English Translation】 English version: 'The ball hits the man, and the man hits the ball.' Everything is difficult to grasp, like a fish swallowing a bubble on the water's surface, fleeting and transient.
Ascending the hall to preach. Tall branches and fragrant trees, the phoenix does not perch. Mosijia (a kind of spice) does not enter the sea. The Longquan sword and the Tu axe are both iron, but sharpness and dullness are very different. A fine horse and a poor horse travel the same road, but speed varies. Drawing a line with the whisk, he said: 'Flowers should bloom overnight, do not wait for the morning breeze to blow.' Flowers should bloom at night, do not wait for the morning wind to blow.
Small gathering for teaching. The spiritual light does not dim, and the achievements of all ages are manifested. The wisdom of discernment is clear and bright, and the ten directions universally respond. It is the time of the Winter Solstice, and the solar term is approaching. Striking the Dharma drum, the masses gather. Each one is innocent, each one is wonderfully bright. What else is there to say? If you say there is Dharma, you are obstructed by 'existence'. If you say there is no Dharma, you are obstructed by 'non-existence'. If you say neither existence nor non-existence, you are obstructed by 'neither existence nor non-existence'. If you say not not existence nor not not non-existence, you are obstructed by 'not not existence nor not not non-existence'. Clouds follow the dragon, wind follows the tiger, the sage arises and all things appear. The sun can become cold, the moon can become hot, and the demons cannot destroy the true teaching. Drawing a line with the whisk, he said: 'Honey fruits hang on the Huangbo tree, and a silent child sings a Ba song.' Honey fruits hang on the tips of the Huangbo tree, and a silent child sings a Ba song.
Question: Manjusri (symbol of wisdom) and Samantabhadra (symbol of practice), all dharmas come from the same source. What is the Dharma of the same source? The master said: 'Zhang San of the Hu family, Li Si of the Hei family.' Question: A single hair swallows the vast ocean, what else is there to say? The master said: 'No need to hang an ancient mirror, the rooster will crow naturally at dawn.' Question: Where right and wrong do not reach, are there still words? The master said: 'I know you are misunderstanding.'
Question: Name is false, Dharma is false, person is empty, Dharma is empty. Please, Master, point directly. The master said: 'How many people have asked before?' Question: A tree without roots, where should it be planted? The master said: 'Deeper into the night is still acceptable, the afternoon is even more worrying.' Question: It is right in front of me, why can't I see it again and again? The master said: 'A thousand-year-old monastery, a one-day monk.'
Continued Lamp Orthodox Volume Twenty-Three 卍 New Continued Collection Volume 84 No. 1583 Continued Lamp Orthodox
Continued Lamp Orthodox Volume Twenty-Four
Nanhai Putuo Successor Abbot Shamen Xishu Xing Tong
編集
臨濟宗
大鑒下第二十三
保寧茂禪師法嗣
蘇州府靈巖南堂了庵清欲禪師
臺州臨海朱氏子。初出世中山之開福。繼遷本覺。三主靈巖。開堂日。僧問。丹山鸞鳳九苞文。地位清高隔五云。四海具瞻時一見。愿聞真唱答明君。師曰。千峰朝岱嶽。萬派肅滄溟。曰萬方有道歸明主。一句無私利有情。師曰。黃河九曲。水出崑崙。曰祝讚已蒙師指示。向上宗乘事若何。師曰。眼不見鼻孔。
問。曹溪流非止水。一滴忽來。千波競起。時如何。師曰。退後退後。曰平生不解藏人善。到處逢人說項。斯。師曰。莫謗山僧好。
問。天不言四時行。地不言萬物生。學人有疑。愿聞開示。師曰。萬人遐仰處。紅日在天心。曰野老不知堯舜力。鼕鼕打鼓祭江神。師曰。眼見如盲。口說如啞。曰千古華山山腳下。又添潘閬倒騎驢。師便喝。
問。仲冬嚴寒年年事。晷運推移事若何。師曰。昨夜日輪飄桂華。今朝月窟生芝草。曰仰山近前叉手。意旨如何。師曰。奴見婢慇勤。曰香嚴叉手近前。又作么生。師曰。大家廝淈𣸩。曰去此二途。請師別道。師曰。無人處斫額望汝。
問。單傳直指已涉離微。坐斷千差請師答話。師曰。破鏡不重照。落華難上枝。曰
【現代漢語翻譯】 現代漢語譯本
編集
臨濟宗
大鑒下第二十三世
保寧茂禪師法嗣
蘇州府靈巖南堂了庵清欲禪師
臺州臨海朱氏之子。最初在中山的開福寺出世，後來遷到本覺寺，三次主持靈巖寺。開堂之日，僧人問道：『丹山上的鸞鳳，羽毛有九種顏色，地位清高，與五彩祥雲相隔。四海之內的人都瞻仰，希望能聽到您宣講真理，以此來開導聖明的君主。』禪師說：『千座山峰都朝著岱嶽山，萬條河流都匯入滄溟大海。』僧人說：『四方有道義的人都歸順英明的君主，一句無私的話語利益有情眾生。』禪師說：『黃河有九道彎，水從崑崙山流出。』僧人說：『祝讚的話已經蒙受您的指示，向上追尋宗門大事又該如何？』禪師說：『眼睛看不見自己的鼻孔。』
僧人問道：『曹溪的流水不是靜止的，一滴水落下，千層波浪競相涌起，此時如何？』禪師說：『退後，退後。』僧人說：『平生不理解**善，到處逢人就說項斯。』禪師說：『不要誹謗山僧。』
僧人問道：『天不說話，四季照常執行；地不說話，萬物照常生長。學人有疑問，希望得到開示。』禪師說：『萬人仰望的地方，紅日正在天空中心。』僧人說：『鄉野老翁不知道堯舜的功德，只是咚咚地敲鼓祭拜江神。』禪師說：『眼見如同瞎子，口說如同啞巴。』僧人說：『千古華山的山腳下，又添了一個潘閬倒騎驢。』禪師便喝斥。
僧人問道：『仲冬嚴寒是每年的常事，日影推移又是怎麼回事？』禪師說：『昨夜太陽飄落桂花，今朝月亮生出芝草。』僧人說：『仰山（Yangshan）走上前叉手，意旨如何？』禪師說：『奴婢見到主人慇勤。』僧人說：『香嚴（Xiangyan）叉手走上前，又該怎麼說？』禪師說：『大家一起胡攪蠻纏。』僧人說：『去掉這兩種說法，請禪師另外說。』禪師說：『無人處用斧頭砍額頭，期望看到你。』
僧人問道：『單獨傳授直接指示已經涉及細微之處，截斷所有差別，請禪師回答。』禪師說：『破鏡不能重圓，落花難以回到枝頭。』僧人說：
【English Translation】 English version
Edited by
Linji School
23rd Generation from Dajian Huineng (Dajian Huineng: Sixth Patriarch of Chan Buddhism)
Successor of Baoning Mao Chan Master
Liaoan Qingyu Chan Master of Lingyan Nantang in Suzhou Prefecture
He was a son of the Zhu family in Linhai, Taizhou. He first appeared in the world at Kaifu Temple in Zhongshan, then moved to Benjue Temple, and presided over Lingyan Temple three times. On the day of the opening ceremony, a monk asked, 'The phoenix on Danshan (Danshan: mythical mountain) has feathers of nine colors, its position is high and separated by five-colored clouds. People in the four seas look up to it. I hope to hear you preach the truth to enlighten the wise ruler.' The Chan master said, 'A thousand peaks face towards Mount Dai (Mount Dai: one of the Five Great Mountains in China), and ten thousand rivers flow into the vast sea.' The monk said, 'People of virtue from all directions submit to the wise ruler, and a selfless word benefits sentient beings.' The Chan master said, 'The Yellow River has nine bends, and its water flows from Mount Kunlun (Mount Kunlun: a mythical mountain).' The monk said, 'The words of praise have already received your instruction. How should we pursue the great matter of the sect?' The Chan master said, 'The eyes cannot see the nose.'
A monk asked, 'The flowing water of Caoxi (Caoxi: where Huineng, the Sixth Patriarch, resided) is not still. When a drop falls, a thousand waves rise. What is this moment like?' The Chan master said, 'Step back, step back.' The monk said, 'All my life, I have not understood **善 (omitted due to unclear meaning), and I tell everyone about Xiang Si (Xiang Si: a person known for his eloquence) everywhere.' The Chan master said, 'Do not slander this mountain monk.'
A monk asked, 'Heaven does not speak, yet the four seasons proceed. Earth does not speak, yet all things grow. This student has doubts and hopes to receive your enlightenment.' The Chan master said, 'Where ten thousand people look up, the red sun is in the center of the sky.' The monk said, 'The old peasant does not know the virtue of Yao and Shun (Yao and Shun: legendary sage emperors), but beats the drum to worship the river god.' The Chan master said, 'Seeing is like being blind, and speaking is like being mute.' The monk said, 'At the foot of Mount Hua (Mount Hua: one of the Five Great Mountains in China) for thousands of years, another Pan Lang (Pan Lang: a historical figure) rides a donkey backwards.' The Chan master then shouted.
A monk asked, 'Midwinter's severe cold is an annual event. How does the movement of the sun's shadow relate to this?' The Chan master said, 'Last night, the sun scattered osmanthus blossoms, and this morning, the moon cave produced ganoderma (ganoderma: a type of medicinal mushroom).' The monk said, 'Yangshan (Yangshan: a Chan master) stepped forward and clasped his hands. What is the meaning of this?' The Chan master said, 'The servant is attentive to the master.' The monk said, 'Xiangyan (Xiangyan: a Chan master) stepped forward and clasped his hands. What should be said then?' The Chan master said, 'Everyone is muddling along together.' The monk said, 'Leaving aside these two paths, please tell us something different.' The Chan master said, 'I chop my forehead in a deserted place, hoping to see you.'
A monk asked, 'The single transmission of direct pointing has already involved subtlety. Cutting off all differences, please answer, Chan master.' The Chan master said, 'A broken mirror cannot be rejoined, and fallen flowers cannot return to the branch.' The monk said:
便恁么去時如何。師曰。烏龜鉆敗壁。曰即色明心附物顯理時如何。師曰。癩馬系枯樁。曰三九二十七。牛頭南馬頭北。如何是接手句。師曰。百華深處鷓鴣啼。
問。一不做二不休時如何。師曰。水底撈明月。曰退一步又作么生。師曰。相逢盡道休官去。林下何曾見一人 問。如何是佛。師曰。面前案山子。曰法即不問。如何是僧。師曰。三頭兩面得人憎。僧禮拜。師卻問曰。如何是法。僧曰。明年更有新條在。惱亂春風卒未休。師曰。洎不問過。
問。陰極陽生則不問。祖師門下事如何。師曰。石筍抽條長丈二。曰牛頭未見四祖時如何。師曰。華陰山前百尺井。曰見。后如何。師曰。祝融峰頂萬年松。曰去此二途。愿聞法要。師曰。休將閑學解。埋沒祖師心。
問舉一不得舉二。放過一著。落在第二時如何。師曰。懷州牛吃禾。益州馬腹脹。曰云門扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。又作么生。師曰。西川斬畫像。陜府人頭落。
問。牛頭未見四祖時如何。師曰。處處綠楊堪繫馬。曰見后如何。師曰。家家門首透長安。曰見與未見時如何。師曰。鮎魚上竹竿。俊鶻趁不及。
問。說法不應機。總是非時語。作么生得應機去。師曰。夜半起來失卻牛。
【現代漢語翻譯】 現代漢語譯本： 問：就這樣離去會如何？ 師父說：『烏龜鉆破舊的墻壁。』 問：在色相上明心見性，依附事物來顯現真理時會如何？ 師父說：『癩馬拴在枯樹樁上。』 問：三九二十七，牛頭向南，馬頭向北，如何是接手句（指能夠承接前人禪意，並進一步發揮的語句）？ 師父說：『百花深處鷓鴣啼。』
問：一不做二不休時會如何？ 師父說：『水底撈明月。』 問：退一步又該如何？ 師父說：『相逢盡道休官去，林下何曾見一人。』 問：什麼是佛（Buddha，覺悟者）？ 師父說：『面前的案山子。』 問：法（Dharma，佛法）就不問了，什麼是僧（Sangha，僧侶）？ 師父說：『三頭兩面得人憎。』 僧人禮拜。師父卻反問道：『什麼是法（Dharma，佛法）？』 僧人說：『明年更有新條在，惱亂春風卒未休。』 師父說：『我不問你過去的事情。』
問：陰極陽生就不問了，祖師門下的事如何？ 師父說：『石筍抽條長丈二。』 問：牛頭禪師未見四祖道信（580-651）時如何？ 師父說：『華陰山前百尺井。』 問：見四祖后如何？ 師父說：『祝融峰頂萬年松。』 問：去除這兩種途徑，希望聽聞佛法的要義。 師父說：『休將閑學解，埋沒祖師心。』（不要用世俗的學問來解釋佛法，埋沒了祖師的心意）
問：舉一不能舉二，放過一著，落在第二步時會如何？ 師父說：『懷州牛吃禾，益州馬腹脹。』 問：雲門文偃（864-949）的扇子𨁝跳上三十三天（佛教用語，指欲界六天中的第二天，為帝釋天所居），筑著帝釋（Indra，佛教護法神）的鼻孔，東海鯉魚打一棒，雨似盆傾，又該如何？ 師父說：『西川斬畫像，陜府人頭落。』
問：牛頭禪師未見四祖道信（580-651）時如何？ 師父說：『處處綠楊堪繫馬。』 問：見四祖后如何？ 師父說：『家家門首透長安。』 問：見與未見時如何？ 師父說：『鮎魚上竹竿，俊鶻趁不及。』
問：說法不應機，總是非時語。怎樣才能應機說法？ 師父說：『夜半起來失卻牛。』
【English Translation】 English version: Question: What happens when one departs in such a manner? The Master said: 'A turtle drills through a dilapidated wall.' Question: What happens when one illuminates the mind through form and manifests principle by attaching to objects? The Master said: 'A mangy horse is tethered to a withered stump.' Question: Three times nine is twenty-seven, the ox's head faces south, the horse's head faces north. What is the connecting phrase (referring to a statement that can inherit the Zen meaning of the predecessors and further develop it)? The Master said: 'In the depths of a hundred flowers, the partridge cries.'
Question: What happens when one either does not do it, or does it completely? The Master said: 'Trying to scoop the moon from the water.' Question: What about taking a step back? The Master said: 'When people meet, they all say they've resigned from office, but I've never seen a single one in the forest.' Question: What is Buddha (Buddha, the enlightened one)? The Master said: 'The mountain in front of me.' Question: I won't ask about the Dharma (Dharma, the teachings of the Buddha). What is Sangha (Sangha, the monastic community)? The Master said: 'With three heads and two faces, one is hated by people.' The monk prostrated. The Master then asked: 'What is the Dharma (Dharma, the teachings of the Buddha)?' The monk said: 'Next year there will be new branches again, disturbing the spring breeze without end.' The Master said: 'I am not asking about your past.'
Question: I won't ask about when yin reaches its extreme and yang is born. What about the affairs within the lineage of the Patriarchs? The Master said: 'A stone bamboo shoot grows to be twelve feet long.' Question: What was it like when Niutou (牛頭禪師) had not yet met the Fourth Patriarch Daoxin (道信, 580-651)? The Master said: 'A hundred-foot well in front of Mount Huayin.' Question: What was it like after he met him? The Master said: 'A ten-thousand-year-old pine tree on the summit of Mount Zhurong.' Question: Leaving these two paths, I wish to hear the essence of the Dharma. The Master said: 'Do not use idle learning to explain it, burying the mind of the Patriarchs.' (Do not use secular knowledge to explain the Dharma, burying the intention of the Patriarchs)
Question: If you can't raise two when raising one, and you let one move pass, what happens when it falls into the second move? The Master said: 'The cows of Huaizhou eat the grain, the horses of Yizhou have bloated bellies.' Question: Yunmen Wenyan's (雲門文偃, 864-949) fan jumps up to the Thirty-third Heaven (Buddhist term, referring to the second heaven in the desire realm, where Indra resides), bumping into Indra's (Indra, Buddhist protector deity) nostrils, and a carp in the East Sea is struck with a stick, and the rain pours down like a basin, what then? The Master said: 'In Western Sichuan, the portraits are beheaded, in Shanfu, people's heads fall.'
Question: What was it like when Niutou (牛頭禪師) had not yet met the Fourth Patriarch Daoxin (道信, 580-651)? The Master said: 'Everywhere, green willows are suitable for tethering horses.' Question: What was it like after he met him? The Master said: 'Every house's doorway leads to Chang'an.' Question: What is it like when seeing and not seeing? The Master said: 'A catfish climbs up a bamboo pole, even a swift falcon cannot catch up.'
Question: If the Dharma is not spoken appropriately, it is always untimely speech. How can one speak the Dharma appropriately? The Master said: 'In the middle of the night, one gets up and loses the ox.'
天明起來失卻火。
問。如何是通宗通途。師曰。東去西去。曰如何是葉帶葉路。師曰。南來北來。
問。蟭螟蟲吞卻虎時如何。師曰。賞你大膽。曰恁么則退身三步。師曰。漳泉福建頭匾如扇。僧擬議。師便打曰。一任舉似諸方。
問。如何是德山棒。師曰。義出豐年。曰如何是臨濟喝。師曰。儉生不孝。
問。臘人冰鐵彈子即且置。如何是金剛圈栗棘蓬。師曰。我早知你吞透不下。曰豈無方便。師喝曰。棒上不成龍。
問。佛未出世時如何。師曰。釋迦自釋迦。曰出世后如何。師曰。彌勒自彌勒。曰承師有言。釋迦不受然燈記。畢竟受甚麼人記。師曰。自家肚皮自家畫。
問。離四句絕百非。請師直指西來意。師曰。拈燈籠來佛殿里。將山門安燈籠上。曰還有為人處也無。師曰。若無舉鼎拔山力。千里烏騅不易騎。
問。雲門放洞山三頓棒。意旨如何。師曰。沙里無油。曰鳥窠吹起布毛。又作么生。師曰。石中有髓。
上堂。夜來州中琴。堂上般雜劇。也有端嚴奇特。也有醜陋不堪。鬼面神頭亦自好笑。且道。笑個甚麼。我觀世間人。是個大雜劇。所謂文武醫卜。士農工商。各逞己能。互相欺誑。逗到臘月盡頭。不覺一場敗闕。具眼旁觀。掩口不暇。喝一喝曰
【現代漢語翻譯】 現代漢語譯本：
天亮醒來發現火種丟失了。
問：什麼是通宗通途？師父說：向東去，向西去。問：什麼是葉帶葉路？師父說：從南邊來，往北邊去。
問：當小蟲子（蟭螟 chóng míng）吞掉老虎的時候會怎麼樣？師父說：賞你膽子大。問：既然這樣，那麼就後退三步。師父說：漳州（今屬福建）泉州（今屬福建）福建一帶的人頭扁得像扇子。僧人想要辯解，師父就打了他，說：隨你到各處去說。
問：什麼是德山（人名）的棒？師父說：意義出自豐收之年。問：什麼是臨濟（人名）的喝？師父說：節儉產生不孝。
問：過年時節用來打冰塊的鐵彈子暫且不說，什麼是金剛圈和栗棘蓬？師父說：我早就知道你吞不下去。問：難道沒有方便之法嗎？師父喝道：棒頭上長不出龍。
問：佛（Buddha）未出世的時候是什麼樣的？師父說：釋迦（Śākyamuni）還是釋迦。問：出世后是什麼樣的？師父說：彌勒（Maitreya）還是彌勒。問：聽師父這麼說，釋迦不受燃燈佛（Dīpankara）的授記，那到底受了什麼人的授記？師父說：自己的肚皮自己畫。
問：離開四句，斷絕百非，請師父直接指示西來意（禪宗用語，指達摩祖師從西天來到東土傳法的真意）。師父說：把燈籠拿到佛殿里，把山門安在燈籠上。問：還有為人處世的道理嗎？師父說：如果沒有舉鼎拔山的力量，千里烏騅馬也不容易騎。
問：雲門（人名）打了洞山（人名）三頓棒，意旨是什麼？師父說：沙子里沒有油。問：鳥窠（人名）吹起布毛，又是什麼意思？師父說：石頭裡有髓。
上堂：昨晚州中彈琴，堂上表演雜劇，有的端莊奇特，有的醜陋不堪，鬼面神頭也挺好笑的。那麼，笑的是什麼呢？我看世間人，就是一場大雜劇，所謂的文人、武士、醫生、占卜者、士人、農民、工匠、商人，各自施展自己的才能，互相欺騙，拖到臘月年終，不知不覺一場失敗。有眼力的人旁觀，捂著嘴都來不及。喝一聲說：
【English Translation】 English version:
Waking up at dawn, the fire was lost.
Question: What is 'thoroughly understanding the doctrine and the path'? The master said: 'Going east, going west.' Question: What is 'the path with leaves and belts'? The master said: 'Coming from the south, going to the north.'
Question: What happens when a gnat (蟭螟 chóng míng) swallows a tiger? The master said: 'I commend your boldness.' Question: If that's the case, then I'll take three steps back. The master said: 'The heads of people from Zhangzhou (now in Fujian), Quanzhou (now in Fujian), and Fujian are as flat as fans.' The monk tried to argue, and the master hit him, saying: 'Go and tell everyone everywhere.'
Question: What is Deshan's (德山 personal name) stick? The master said: 'Its meaning comes from a year of abundant harvest.' Question: What is Linji's (臨濟 personal name) shout? The master said: 'Frugality breeds unfilial piety.'
Question: Setting aside the iron pellets used to hit ice during the New Year season, what are the Vajra circle and the chestnut hedgehog? The master said: 'I knew you couldn't swallow them.' Question: Is there no expedient means? The master shouted: 'A dragon cannot grow on a stick.'
Question: What was it like when the Buddha (佛 Buddha) had not yet appeared in the world? The master said: 'Śākyamuni (釋迦) was still Śākyamuni.' Question: What was it like after he appeared in the world? The master said: 'Maitreya (彌勒) was still Maitreya.' Question: Hearing the master say this, Śākyamuni did not receive the prediction from Dīpankara Buddha (燃燈佛), so from whom did he receive the prediction? The master said: 'One's own belly is painted by oneself.'
Question: Apart from the four phrases and cutting off the hundred negations, please directly point out the meaning of the Patriarch's coming from the West (西來意, a Zen term referring to the true meaning of Bodhidharma's transmission of Dharma from the West to the East). The master said: 'Bring the lantern to the Buddha hall, and place the mountain gate on the lantern.' Question: Is there still a way to guide people? The master said: 'Without the strength to lift a tripod and uproot a mountain, the black horse of a thousand miles is not easy to ride.'
Question: Yunmen (雲門 personal name) struck Dongshan (洞山 personal name) three times with his staff. What is the meaning of this? The master said: 'There is no oil in sand.' Question: What does it mean when Bird's Nest (鳥窠 personal name) blows up cloth fibers? The master said: 'There is marrow in stone.'
Ascending the hall: Last night, there was zither playing in the prefecture, and a variety show was performed in the hall. Some were dignified and unique, while others were ugly and unbearable. The demon-faced and god-headed figures were also quite amusing. So, what are we laughing at? I see the people of the world as a grand variety show. The so-called literati, warriors, doctors, diviners, scholars, farmers, artisans, and merchants each display their talents, deceiving each other. Dragging on until the end of the year, they unknowingly face a complete failure. Those with discerning eyes observe from the sidelines, barely able to cover their mouths. He shouts:
。元正啟祚。萬物咸新。岸柳搖金梅破玉。萬邦一氣轉洪鈞。下座。巡堂喫茶。
上堂。絕羅籠脫羈鎖。雖是善因。而招惡果。咄。老松源與么說話。唱教門中足可觀光。要作臨濟兒孫。未得在。開福莫有長處么。擊拂子曰。星河秋一雁。砧杵夜千家。
上堂。舉松源示眾。古者道。拈起也天回地轉。放下也草偃風行。冶父則不然。拈起也乾坤黯黑。放下也瓦礫生光。忽有一個半個。驀然[翟*支]瞎頂門眼。達磨一宗未至寂寥在。師曰。老松源只見錐頭利。不見鑿頭方。壽山即不然。拈起也南山起云。放下也北山下雨。不拈不放時如何。三級浪高魚化龍。癡人猶戽夜塘水。
上堂。南泉斬貓。趙州戴草鞋而出。興化法戰。克賓設饡飯便行。是皆發揮本有靈光。要且不借別人鼻孔出氣。所以前日首座說法。高聳人天。今朝道伴相過。光揚宗眼。且道。山僧鼓兩片皮。成得甚麼邊事。拍禪床曰。從前汗馬無人識。只要重論蓋代功。
清明上堂。冬至寒食一百五。今朝正是三月六。山又青水又綠。一聲款乃漁家曲。山僧昨日偶爾郊行。作得一偈。舉似大眾。華冠不整舍那衣。禿帚還隨破畚箕。五個老婆三個丑。一雙紅杏換消梨。下座。 上堂。藥山久不升座。院主椎鐘擊鼓。分明盡底掀翻。猶道
【現代漢語翻譯】 現代漢語譯本： 元正啟祚（新年伊始）。萬物咸新。岸邊的柳樹搖曳著金黃色的枝條，梅花也綻放出潔白的花朵。整個世界都呈現出一種新的氣象。 下座。巡視禪堂，喝茶。
上堂說法。擺脫了羅網和枷鎖，雖然是善因，卻招致惡果。咄！老松源（禪師名號）這樣說話，在禪宗門中足以讓人瞻仰。想要成為臨濟（禪師名號）的子孫，還不夠格。開福（寺廟名）難道沒有長處嗎？用拂塵擊打了一下，說：『星河秋一雁，砧杵夜千家。』
上堂說法。舉松源（禪師名號）的例子來開示大眾。古人說：『拈起也天回地轉，放下也草偃風行。』冶父（禪師名號）卻不這樣認為，『拈起也乾坤黯黑，放下也瓦礫生光。』如果有一個半個的人，忽然間[翟*支]瞎了頂門眼，達磨（菩提達摩，禪宗始祖）一宗的禪法就不會寂寞了。』師父說：『老松源（禪師名號）只看到錐子的尖利，卻看不到鑿子的方正。』壽山（禪師名號）卻不是這樣，『拈起也南山起云，放下也北山下雨。』不拈起也不放下時又如何呢？『三級浪高魚化龍，癡人猶戽夜塘水。』
上堂說法。南泉（禪師名號）斬貓，趙州（禪師名號）戴草鞋而出，興化（禪師名號）法戰，克賓（禪師名號）設齋飯便走。這些都是爲了發揮本有的靈光，而且不借助別人的鼻孔出氣。所以前些日子首座說法，高深莫測，今天道友們相聚，發揚宗門的眼目。那麼，山僧我敲打這兩片皮（指鼓），能成就什麼事情呢？拍了一下禪床說：『從前汗馬無人識，只要重論蓋代功。』
清明節上堂說法。從冬至到寒食一百零五天，今天正是三月初六（農曆）。山是青的，水是綠的，一聲漁歌悠揚婉轉。山僧我昨天偶爾到郊外走走，作了一首偈子，說給大家聽聽。『華冠不整舍那衣，禿帚還隨破畚箕。五個老婆三個丑，一雙紅杏換消梨。』下座。 上堂說法。藥山（禪師名號）很久沒有升座說法了，院主敲鐘擊鼓，分明是徹底地掀翻了，還說
【English Translation】 English version: The first month begins, and all things are renewed. The willows by the shore sway their golden branches, and the plum blossoms burst forth with jade-like petals. The whole world is filled with a new atmosphere. Descend from the seat. Inspect the hall and drink tea.
Ascend the hall for Dharma talk. Escaping from nets and shackles, although it is a good cause, it invites evil consequences. 'Doh!' Old Songyuan (Zen master's name) speaks like this, worthy of admiration in the Zen school. To be a descendant of Linji (Zen master's name) is not enough. Does Kaifu (temple name) have no merits? He struck the whisk and said, 'A lone goose in the autumn Milky Way, the sound of mallets at night in thousands of homes.'
Ascend the hall for Dharma talk. He cited Songyuan (Zen master's name) to instruct the assembly. The ancients said, 'When picked up, heaven and earth revolve; when put down, the grass bends and the wind passes.' Yet Yefu (Zen master's name) did not think so: 'When picked up, the universe is dark; when put down, tiles and pebbles shine.' If there is one or two people who suddenly [翟*支] blind their top-knot eyes, the lineage of Bodhidharma (達磨, founder of Zen Buddhism) will not be lonely. The master said, 'Old Songyuan (Zen master's name) only sees the sharpness of the awl, but not the squareness of the chisel.' Shoushan (Zen master's name) is not like that: 'When picked up, clouds rise from the southern mountain; when put down, rain falls on the northern mountain.' What about when neither picked up nor put down? 'The three-tiered waves are high, and the fish transforms into a dragon; the foolish man still bails water from the night pond.'
Ascend the hall for Dharma talk. Nanquan (Zen master's name) cut the cat, Zhao Zhou (Zen master's name) went out wearing straw sandals, Xinghua (Zen master's name) fought the Dharma battle, Kebin (Zen master's name) prepared a meal and left. These are all to develop the inherent spiritual light, and not to breathe through other people's nostrils. Therefore, the head seat spoke the Dharma a few days ago, towering high above humans and gods. Today, fellow practitioners gather to promote the eye of the sect. So, what can this mountain monk accomplish by beating these two pieces of skin (referring to the drum)? He struck the Zen bed and said, 'No one recognizes the sweating horse from before; only now do we discuss the merits that cover the ages.'
Ascend the hall for Dharma talk on Qingming Festival. From the Winter Solstice to the Cold Food Festival is one hundred and five days, and today is the sixth day of the third month (lunar calendar). The mountains are green, the water is green, and a fisherman's song is melodious and gentle. This mountain monk took a walk in the suburbs yesterday and composed a verse to share with everyone. 'The jeweled crown is disheveled, the robe of Vairocana (舍那) is worn, the bald broom still follows the broken dustpan. Three of the five wives are ugly, a pair of red apricots are exchanged for a pear.' Descend from the seat. Ascend the hall for Dharma talk. Yaoshan (Zen master's name) has not ascended the seat for a long time, and the abbot beats the bell and drum, clearly overturning everything, and still says
一詞不措。本覺據令提綱。不作者般排程。今朝月旦拈香。撥開向上一路。誰敢射虎不真。枉發千鈞之弩。
滿散青苗上堂。佛以一音演說法。眾生隨類各得解。靈山會上退席五千。逝多林中半聾半啞。眼空四海必有商量。心洞十方孰辨真假。卓拄杖曰。綠楊陰里戴嵩牛。芳草渡頭韓幹馬。喝一喝。下座。
上堂。春日晴黃鶯鳴。大藏小藏鼻孔眼睛。木馬嘶泥牛舞。壽山不打者破鼓。便下座。
上堂。一大藏教束之高閣。長期短期無繩自縛。莫更紛紛紜紜。直須灑灑落落。楊岐一頭驢。只有三隻腳。潘閬倒騎歸。攧殺黃番綽。五味拈來饡秤錘。別有香風滿寥廓。喝。
上堂。八月秋。何處熱。達磨老臊胡。有語非干舌。嚙鏃破關。斬釘截鐵。父子雖親不傳。未是神仙妙訣。喝。
上堂。正覺山前明星現時。釋迦世尊。與大地眾生。一時成佛。祖師門下。蹉口道著佛字。𠻳口三日。前行不到。末後太過。各與二十拄杖。忽有個不顧危亡底漢出來道。本覺與么判斷。合吃二十拄杖。山僧卻須分付明窗下安排。何故。佛滅二千歲。比丘少慚愧。
上堂。如來不出世。亦無有涅槃。以本大願力。示現自在法。拈柱杖曰。不是大願力。卓拄杖曰。不是自在法。舉起也千身彌勒。放下也隨處
【現代漢語翻譯】 現代漢語譯本： 一句話也不要多說。本覺（Buddha-nature）是提綱挈領的關鍵。不要妄作聰明的安排。今天來評判一下。撥開向上的一條路。誰敢說自己射虎是真的？白白地發出千鈞之弩。
滿散青苗上堂說法。佛用一種聲音演說佛法，眾生隨著各自的類別都能理解。靈山會上五千人退席。逝多林中有人半聾半啞。眼空四海必定有所商量。心洞十方誰能辨別真假？拿起拄杖說：綠楊樹蔭里是戴嵩畫的牛，芳草渡口是韓幹畫的馬。喝一聲。下座。
上堂說法。春日晴朗黃鶯鳴叫。大藏經小藏經都是鼻孔和眼睛。木馬嘶鳴泥牛起舞。壽山不打那破鼓。說完就下座。
上堂說法。一大藏教被束之高閣。長期短期都像沒有繩子自己捆綁自己。不要再紛紛擾擾。一定要灑灑脫脫。楊岐禪師的一頭驢，只有三隻腳。潘閬倒騎驢回家，摔死了黃番綽。五味調和來做成秤錘。另有香風充滿寥廓。喝。
上堂說法。八月秋天，哪裡熱？達磨（Bodhidharma）這個老胡子，說的話不是用舌頭說的。咬破箭頭才能過關，斬釘截鐵。父子雖然親近也不傳授，這還不是神仙的妙訣。喝。
上堂說法。正覺山前明星出現的時候，釋迦世尊（Sakyamuni Buddha）與大地眾生，一時成佛。祖師門下，如果輕易地說出『佛』字，就要漱口三天。前行不到，末後太過，各打二十拄杖。如果有個不顧危險的漢子出來說，本覺（Buddha-nature）這樣判斷，應該吃二十拄杖。山僧我卻要分付在明窗下安排。為什麼？佛滅度二千年（指東漢時期），比丘（bhikkhu）少有慚愧。
上堂說法。如來（Tathagata）不出世，也沒有涅槃（Nirvana）。以本來的大願力，示現自在的法。拿起柱杖說：不是大願力。放下柱杖說：不是自在法。舉起來是千身彌勒（Maitreya），放下去也隨處...
【English Translation】 English version: Not a word more to be uttered. Original Enlightenment (Buddha-nature) is the key to the outline. Do not make clever arrangements. Today, let's make a judgment. Clear the upward path. Who dares to say their tiger shooting is true? Vainly firing a thousand pounds of crossbow.
Full of scattered green seedlings, ascending the hall to preach. The Buddha uses one sound to expound the Dharma, and sentient beings understand according to their respective categories. Five thousand people withdrew from the assembly on Vulture Peak (Grdhrakuta). In Jeta Grove (Jetavana), some are half-deaf and half-mute. With eyes empty of the four seas, there must be something to discuss. With a heart penetrating the ten directions, who can discern the true from the false? Raising the staff and saying: The ox of Dai Song in the shade of green willows, the horse of Han Gan at the fragrant grass ferry. Shout once. Descend from the seat.
Ascending the hall to preach. A clear spring day with warbling orioles. The Great Treasury Sutra (Mahayana sutras), the Small Treasury Sutra (Hinayana sutras), are all nostrils and eyes. Wooden horses neigh and mud oxen dance. Mount Shou does not beat that broken drum. Then descend from the seat.
Ascending the hall to preach. The Great Treasury Teaching is shelved high. Long-term and short-term are like being bound without ropes. Do not be confused and agitated any longer. One must be free and unrestrained. The donkey of Yangqi Zen Master has only three legs. Pan Lang rode home upside down, and fell to his death, Huang Fan Chuo. Mixing the five flavors to make a weight. There is another fragrant breeze filling the vastness. Shout.
Ascending the hall to preach. August autumn, where is it hot? Bodhidharma, the old barbarian, speaks words not with his tongue. Biting through the arrowhead to pass the barrier, cutting through nails and severing iron. Although father and son are close, it is not transmitted, this is not the wonderful secret of immortals. Shout.
Ascending the hall to preach. When the morning star appears before Mount Zhengjue, Sakyamuni Buddha and all sentient beings on earth attain Buddhahood at the same time. Under the ancestral master's gate, if one easily utters the word 'Buddha', one must rinse one's mouth for three days. Not reaching the front, exceeding the end, each receives twenty blows of the staff. If there is a reckless man who comes out and says, 'Original Enlightenment (Buddha-nature) judges like this, deserving twenty blows of the staff,' this mountain monk must arrange it under the bright window. Why? Two thousand years after the Buddha's Nirvana (referring to the Eastern Han Dynasty), monks (bhikkhu) have little shame.
Ascending the hall to preach. The Tathagata does not appear in the world, nor is there Nirvana. With the original great vow power, manifesting the Dharma of freedom. Raising the staff and saying: Not the power of the great vow. Lowering the staff and saying: Not the Dharma of freedom. Raising it is a thousand bodies of Maitreya, lowering it is everywhere...
釋迦。只為諸人眨上眉毛。卻入娑羅雙樹間去也。靠拄杖曰。見之不取。千載難忘。至正丁未八月二十五日。示寂于秀之南堂。世壽七十。
寧波府瑞雲清涼實庵松隱懋禪師
奉化鄭氏子。幼喜習禪。年十八。投杭之傳法寺希顏出家。既剃落。稟戒昭慶慧。參方。見南澗泉于云居。一夕松下經行。聞巖泉聲。微有所觸。泉命往永福謁古林。林問。來作甚麼。師曰。生死事大。特求出離。林曰。明知四大五蘊是生死根本。何緣入此革囊。師擬對。林便打。師豁然悟入。久之林命典第一座。逾年回浙。會月江印主道場。延師分座說法。至正壬午。出主明之瑞雲。一日有僧。問答未竟。以手拍地而笑。師曰。滯貨何煩拈出。僧噓一聲。師厲聲便喝。一住十五年。後退隱東堂。影不出山。元明良。師之猶子也。迎歸天童之此軒。一日示微疾。集眾訣別。眾請偈。師舉手指自曰。此中廓然。何偈之為。端坐憑幾。握右手為拳枕額而逝。火葬。有天華之祥。舍利無數。塔于瑞雲西岡。世壽八十五。僧臘七十。謚佛光普照大師。
溫州府仙巖仲謀猷禪師
謝藏主侍者上堂。一默相酬。雷轟電激。三呼領旨。玉轉珠回。七十三八十四。筑著磕著礙塞煞人。拈拄杖曰。昨夜西風枕簟涼。無數蟬聲噪高樹。
【現代漢語翻譯】 現代漢語譯本： 釋迦（Sakya，佛教創始人）。只是爲了眾生眨了眨眼，卻在娑羅雙樹間圓寂了。拄著枴杖說：『見到了卻不領會，千年也難以忘懷。』至正（Zhizheng）丁未年（1367年）八月二十五日，在秀州的南堂圓寂，世壽七十歲。
寧波府瑞雲清涼實庵松隱懋禪師
奉化鄭氏之子。從小喜歡習禪。十八歲時，到杭州的傳法寺拜希顏為師出家。剃度后，在昭慶慧受戒。四處參學，在云居山拜見南澗泉。一天晚上在松樹下經行，聽到巖石間的泉水聲，心中略有所動。南澗泉命他前往永福寺拜見古林。古林問：『你來做什麼？』禪師說：『生死事大，特來求得解脫。』古林說：『明明知道四大五蘊是生死的根本，為何還要進入這臭皮囊？』禪師正要回答，古林便打了他。禪師豁然開悟。過了很久，古林命他擔任第一座。過了一年回到浙江。適逢月江主持道場，邀請禪師分座說法。至正（Zhizheng）壬午年（1342年），出任明州的瑞雲寺住持。一天，有僧人提問，問答未完，便拍手大笑。禪師說：『滯留的貨物何必再拿出來。』僧人噓了一聲。禪師厲聲呵斥。在此住了十五年。後來退隱東堂，身影不出山。元明良是禪師的侄子，迎接他回到天童寺的此軒。一天，禪師略感不適，召集眾人訣別。眾人請求他留下偈語。禪師舉起手指著自己說：『此中空空蕩蕩，要什麼偈語？』端坐著靠在幾案上，握著右手，以拳頭枕著額頭而逝。火葬后，出現天華的祥瑞，舍利無數。塔建在瑞雲寺西邊的山岡上。世壽八十五歲，僧臘七十。謚號為佛光普照大師。
溫州府仙巖仲謀猷禪師
謝藏主侍者上堂。一默相酬，如雷霆轟鳴，閃電般迅猛。三呼領會旨意，如玉珠般圓潤轉動。七十三、八十四，筑著磕著，令人感到阻礙和閉塞。拿起拄杖說：『昨夜西風吹來，枕蓆感到涼意，無數蟬聲在高高的樹上鳴叫。』
English version: Sakya (Sakyamuni, the founder of Buddhism). Just blinked for all beings, but passed away between the twin Sala trees. Leaning on his staff, he said: 'Seeing it but not understanding, it is difficult to forget for a thousand years.' On the 25th day of the eighth month of the Dingwei year of Zhizheng (1367), he passed away at Nantang in Xiuzhou, at the age of seventy.
Zen Master Songyin Mao of Ruiyun Qingliang Shi'an Temple in Ningbo Prefecture
A son of the Zheng family in Fenghua. He loved practicing Zen from a young age. At the age of eighteen, he went to Chuanfa Temple in Hangzhou to become a monk under Xiyan. After being tonsured, he received precepts at Zhaoqing Hui. He traveled around to study, and met Nanjian Quan at Yunju Mountain. One night, while walking under the pine trees, he heard the sound of the spring water in the rocks, and his heart was slightly moved. Nanjian Quan ordered him to go to Yongfu Temple to visit Gulin. Gulin asked: 'What are you here for?' The Zen master said: 'The matter of life and death is great, I have come specifically to seek liberation.' Gulin said: 'Clearly knowing that the four elements and five aggregates are the root of life and death, why do you still enter this stinking skin bag?' As the Zen master was about to answer, Gulin hit him. The Zen master suddenly awakened. After a long time, Gulin ordered him to serve as the first seat. After a year, he returned to Zhejiang. It happened that Yuejiang was presiding over the monastery, and invited the Zen master to share the seat and preach the Dharma. In the Renwu year of Zhizheng (1342), he took over as abbot of Ruiyun Temple in Mingzhou. One day, a monk asked a question, and before the answer was finished, he clapped his hands and laughed. The Zen master said: 'Why bother to bring out the stagnant goods?' The monk sighed. The Zen master sternly scolded him. He stayed here for fifteen years. Later, he retired to Dongtang, and his figure did not leave the mountain. Yuan Mingliang was the Zen master's nephew, and welcomed him back to Cixuan in Tiantong Temple. One day, the Zen master felt slightly unwell, and gathered the people to bid farewell. The people asked him to leave a verse. The Zen master raised his finger and pointed to himself, saying: 'This is empty and vast, what verse is needed?' He sat upright, leaning on the table, holding his right hand, and resting his forehead on his fist and passed away. After cremation, auspicious celestial flowers appeared, and there were countless relics. The pagoda was built on the western hill of Ruiyun Temple. He lived to the age of eighty-five, and had seventy years as a monk. His posthumous title was Great Master of Buddha Light Universally Illuminating.
Zen Master Zhong Mouyou of Xianyan Temple in Wenzhou Prefecture
Xie Zangzhu's attendant ascended the hall. A silent response is like thunder and lightning. Understanding the meaning with three calls is like the smooth turning of jade beads. Seventy-three, eighty-four, bumping and stumbling, causing obstruction and blockage. Picking up the staff, he said: 'Last night, the west wind brought coolness to the pillow and mat, and countless cicada sounds chirped in the tall trees.'
【English Translation】 English version: Sakya (Sakyamuni, the founder of Buddhism). Just blinked for all beings, but passed away between the twin Sala trees. Leaning on his staff, he said: 'Seeing it but not understanding, it is difficult to forget for a thousand years.' On the 25th day of the eighth month of the Dingwei year of Zhizheng (1367), he passed away at Nantang in Xiuzhou, at the age of seventy.
Zen Master Songyin Mao of Ruiyun Qingliang Shi'an Temple in Ningbo Prefecture
A son of the Zheng family in Fenghua. He loved practicing Zen from a young age. At the age of eighteen, he went to Chuanfa Temple in Hangzhou to become a monk under Xiyan. After being tonsured, he received precepts at Zhaoqing Hui. He traveled around to study, and met Nanjian Quan at Yunju Mountain. One night, while walking under the pine trees, he heard the sound of the spring water in the rocks, and his heart was slightly moved. Nanjian Quan ordered him to go to Yongfu Temple to visit Gulin. Gulin asked: 'What are you here for?' The Zen master said: 'The matter of life and death is great, I have come specifically to seek liberation.' Gulin said: 'Clearly knowing that the four elements and five aggregates are the root of life and death, why do you still enter this stinking skin bag?' As the Zen master was about to answer, Gulin hit him. The Zen master suddenly awakened. After a long time, Gulin ordered him to serve as the first seat. After a year, he returned to Zhejiang. It happened that Yuejiang was presiding over the monastery, and invited the Zen master to share the seat and preach the Dharma. In the Renwu year of Zhizheng (1342), he took over as abbot of Ruiyun Temple in Mingzhou. One day, a monk asked a question, and before the answer was finished, he clapped his hands and laughed. The Zen master said: 'Why bother to bring out the stagnant goods?' The monk sighed. The Zen master sternly scolded him. He stayed here for fifteen years. Later, he retired to Dongtang, and his figure did not leave the mountain. Yuan Mingliang was the Zen master's nephew, and welcomed him back to Cixuan in Tiantong Temple. One day, the Zen master felt slightly unwell, and gathered the people to bid farewell. The people asked him to leave a verse. The Zen master raised his finger and pointed to himself, saying: 'This is empty and vast, what verse is needed?' He sat upright, leaning on the table, holding his right hand, and resting his forehead on his fist and passed away. After cremation, auspicious celestial flowers appeared, and there were countless relics. The pagoda was built on the western hill of Ruiyun Temple. He lived to the age of eighty-five, and had seventy years as a monk. His posthumous title was Great Master of Buddha Light Universally Illuminating.
Zen Master Zhong Mouyou of Xianyan Temple in Wenzhou Prefecture
Xie Zangzhu's attendant ascended the hall. A silent response is like thunder and lightning. Understanding the meaning with three calls is like the smooth turning of jade beads. Seventy-three, eighty-four, bumping and stumbling, causing obstruction and blockage. Picking up the staff, he said: 'Last night, the west wind brought coolness to the pillow and mat, and countless cicada sounds chirped in the tall trees.'
蘇州府定慧大方因禪師
至正丙申春。出世定慧。時方兵興。佔住佛屋。緇徒慼慼。師曰。何不休去歇去。嗣是語嘿跌宕。不可測識。一日謝院事。僑居靈巖華首座寮。盛稱總管周侯義卿之賢。且曰。我將火化。須侯作證明。戊戌九月八日。侯以郡事登靈巖。師聞欣然出迎。陪侯夜話曰。某將此月十四日。即此山火化。侯其為我證明。兼吾教下衰。侯念為法外護。慎無忘此言。至十三日。復以偈寄侯曰。昨日巖前拾得薪。明朝幻質不能存。慇勤寄語賢侯道。碧落云收月一痕。侯未深信。師復以偈別眾。是夜請于華。乞以燥薪疊高棚。仍借一龕坐去。翌晨登殿。與眾僧別。即升柴棚。燥薪得火。烈焰熾然。于大火聚中且祝香曰。靈苗不屬陰陽種。根本元從劫外來。不是休居親說破。如何移向火中栽。于烈熾中。度數珠與華曰。聊當記憶如是。四眾始驚信拜禮。煙焰所至多舍利。且聞異香。薪盡舌根齒牙不壞。侯聞驚怛不已。為悼章二。建塔于靈巖。其別眾偈曰。前身元是石橋僧。故向人間供愛憎。憎愛盡時全體現。鐵蛇火里嚼寒冰。具如鄭明德銘中。
紹興府龍華會翁海禪師
臺之臨海人。年三十棄家。投徑山虎巖祝髮。初掛搭栴檀林。或譏其舉止山野。乃發憤。往天目參中峰。久之無所入。時東
【現代漢語翻譯】 現代漢語譯本： 蘇州府定慧大方因禪師
至正丙申年（1356年）春天，大方因禪師在定慧寺開堂說法。當時正值戰亂，寺廟被軍隊佔據，僧人們憂心忡忡。禪師說：『為何不放下一切，去休息呢？』此後他的言語或沉默，都變化莫測，難以捉摸。一天，他辭去了寺院的事務，寄居在靈巖寺華首座的寮房。他極力稱讚總管周侯義卿的賢能，並且說：『我將要火化，需要侯爺來作證明。』戊戌年（1358年）九月八日，周侯因郡里的事務登上靈巖山。禪師聽說后，高興地出來迎接，陪侯爺夜談，說：『我將在本月十四日，就在這座山火化，請侯爺為我作證明。而且我的教法衰微，希望侯爺念及為佛法護持的情義，千萬不要忘記我說的話。』到了十三日，他又寫了一首偈語寄給侯爺，說：『昨日在巖前拾得柴薪，明日這幻化的身體就不能存在了。慇勤地寄語賢侯，碧藍的天空雲彩消散，只留下一彎月亮的痕跡。』侯爺還不太相信。禪師又寫了一首偈語與眾人告別。當晚，他請求華首座用乾燥的柴薪堆成高臺，仍然借用一個龕來坐化。第二天早晨，他登上大殿，與眾僧告別，隨即登上柴棚。乾燥的柴薪被點燃，烈焰熊熊燃燒。在大火中，他一邊祝香一邊說：『靈妙的種子不屬於陰陽所生，根本原本就從天地開闢之前而來。不是休居禪師親口說破，如何能將它移到火中栽種呢？』在烈火燃燒中，他將念珠遞給華首座，說：『姑且當作是紀念吧。』四眾弟子這才驚異地相信，頂禮膜拜。煙焰所到之處，出現許多舍利。而且聞到奇異的香味。柴薪燒盡后，舌根和牙齒都沒有損壞。周侯聽說后，驚恐悲傷不已，寫了兩篇悼念文章，並在靈巖山為禪師建造了塔。禪師與眾人告別的偈語說：『前身原本是石橋的僧人，所以來到人間承受愛與憎。愛憎消失時，全體顯現，鐵蛇在火里嚼著寒冰。』詳細情況記載在鄭明德的銘文中。
紹興府龍華會翁海禪師
會翁海禪師是臺州臨海人。三十歲時捨棄家庭，到徑山虎巖寺剃度出家。起初在栴檀林寺掛單，有人譏笑他的舉止粗俗，於是發憤圖強，前往天目山參拜中峰禪師。時間很久了，但一直沒有開悟。當時東
【English Translation】 English version: Dhyana Master Dahui Dafang Yin of Suzhou Prefecture
In the spring of the Bing Shen year of the Zhi Zheng era (1356 AD), Dhyana Master Dafang Yin expounded the Dharma at Dinghui Temple. At that time, war was raging, and the temple was occupied by troops, causing the monks to be worried. The Master said, 'Why not let go of everything and go to rest?' Thereafter, his words and silence were unpredictable and difficult to fathom. One day, he resigned from the temple affairs and resided in the abbot's quarters of Lingyan Temple. He praised the virtue of Chief Administrator Zhou Hou Yiqing and said, 'I am going to be cremated, and I need Lord Zhou to be a witness.' On the eighth day of the ninth month of the Wu Xu year (1358 AD), Lord Zhou ascended Lingyan Mountain due to affairs of the prefecture. The Master, upon hearing this, happily came out to greet him and talked with him late into the night, saying, 'I will be cremated on this mountain on the fourteenth of this month, and I ask Lord Zhou to be my witness. Moreover, my teachings are declining, and I hope that Lord Zhou will remember the righteousness of protecting the Dharma and not forget my words.' On the thirteenth day, he wrote a verse and sent it to Lord Zhou, saying, 'Yesterday, I gathered firewood in front of the rock; tomorrow, this illusory body will no longer exist. I earnestly send words to the virtuous Lord Zhou: the blue sky clears, leaving only a trace of the moon.' Lord Zhou was still not convinced. The Master then wrote a verse to bid farewell to the assembly. That night, he asked Hua to stack dry firewood into a high platform and borrowed a niche to sit in. The next morning, he ascended the main hall, bid farewell to the monks, and then ascended the firewood platform. The dry firewood was lit, and the flames blazed fiercely. In the midst of the fire, he offered incense and said, 'The spiritual seed does not belong to the Yin and Yang; its root originally comes from before the kalpa. If it were not for Dhyana Master Xiuju personally revealing it, how could it be transplanted into the fire?' In the midst of the blazing fire, he handed the rosary to Hua, saying, 'Let this be a memento.' The fourfold assembly was then astonished and believed, prostrating in reverence. Many sharira appeared where the smoke and flames reached. Moreover, a strange fragrance was smelled. After the firewood was burned, the tongue and teeth remained intact. Lord Zhou, upon hearing this, was shocked and grieved, and wrote two eulogies and built a pagoda for the Master on Lingyan Mountain. The verse in which the Master bid farewell to the assembly said, 'My previous life was originally a monk of the Stone Bridge, so I came to the human world to endure love and hate. When love and hate are exhausted, the whole body manifests; the iron snake chews on cold ice in the fire.' The details are recorded in the inscription by Zheng Mingde.
Dhyana Master Huiweng Hai of Longhua Temple, Shaoxing Prefecture
Dhyana Master Huiweng Hai was a native of Linhai, Taizhou. At the age of thirty, he abandoned his family and went to Huyantemple on Mount Jingshan to be tonsured. Initially, he stayed at the Chandana Forest Temple, but some people ridiculed his rustic manners, so he resolved to go to Mount Tianmu to visit Dhyana Master Zhongfeng. After a long time, he had no insight. At that time, the East
州居虎丘。古林居開元。東嶼居寒山。師出入三老之門有年。后出住龍華。拈香嗣古林。年九十三。往育王守橫川祖塔。偶損左足。艱于步履。日床坐。每至清夜。朗吟古人偈語。其徒文渙曰。和尚一生參學。至此不能受用。托吟詠自遣耶。師笑曰。大慧道癡子呻吟。便不是耶。渙乃禮拜。既寂火化。異香襲人。塔于□□□。
靈隱海禪師法嗣
杭州府徑山悅堂顏禪師
出家于婺之寶林。得法東嶼。初住崑山之東禪。次遷萬壽。升凈慈。後主徑山。璽書錫金襕法衣。法語失錄。
建。寧府斗峰大圭正璋禪師
福州福清人。禮湖南絕聽祝髮。參東嶼。聞頌俱胝豎指話。言下頓悟。遂上方丈呈所得。嶼曰作么。師曰。古今現成事。何必涉思惟。嶼曰。既不涉思惟。汝更來者里作么。師曰。請和尚證明。嶼俾頌狗子無佛性話。師遽曰。狗子佛性無。覷著眼睛枯。瞥爾翻身轉。唵悉哩蘇嚧。嶼撫而印之。后結茅斗峰。漸成叢席。
上堂。顧視左右良久曰。黃金雖貴。入眼成塵。便下座。
上堂。玉宇霜清。瓊林葉落。一句全提。萬機𥨊削。作者好求無病藥。
上堂。舉青州布衫話頌曰。昨夜三更里。雨打虛空濕。貍奴知不知。倒上樹梢立。
元旦上堂。元正啟祚。萬
【現代漢語翻譯】 現代漢語譯本 州居於虎丘。古林居於開元寺。東嶼居於寒山寺。這位禪師多年出入於三老（具體指哪三位長老需要根據上下文確定）門下。後來出任龍華寺住持，拈香繼承古林的法脈。九十三歲時，前往育王寺守護橫川祖塔。偶然損傷了左腳，行走困難，便整日坐在床上。每到清靜的夜晚，便高聲吟誦古人的偈語。他的弟子文渙說：『和尚您一生參禪學習，到了現在卻不能從中受益，只能靠吟詠來排遣嗎？』禪師笑著說：『大慧（指大慧宗杲禪師）說我是癡子，難道這樣就不可以嗎？』文渙於是禮拜。圓寂后火化，異香撲鼻。塔建於□□□。
靈隱海禪師法嗣
杭州府徑山悅堂顏禪師
在婺州的寶林寺出家，從東嶼禪師處得法。最初住在崑山的東禪寺，後來遷到萬壽寺，升座于凈慈寺，最後主持徑山寺。皇帝下詔賜予金襕法衣。法語已經失傳。
建寧府斗峰大圭正璋禪師
福州福清人。向湖南的絕聽禪師剃度出家，參學于東嶼禪師。聽到東嶼禪師頌俱胝（禪師名）豎指的典故，當下頓悟。於是前往方丈室呈報自己的領悟。東嶼禪師問：『作么生？（怎麼樣？）』禪師回答：『古今現成事，何必涉思惟。（古今都是現成的事實，何必牽涉到思惟呢？）』東嶼禪師說：『既然不涉思惟，你還來這裡做什麼？』禪師說：『請和尚證明。』東嶼禪師讓他頌狗子無佛性的話頭。禪師立刻說：『狗子佛性無，覷著眼睛枯。瞥爾翻身轉，唵悉哩蘇嚧。（狗子沒有佛性，瞪著眼睛看都要看枯了。忽然翻身一轉，唵悉哩蘇嚧。）』東嶼禪師撫摸著他，印可了他的見解。後來在斗峰結茅居住，逐漸形成叢林道場。
上堂說法，環顧左右良久說：『黃金雖貴，入眼成塵。（黃金雖然貴重，但進入眼中也成了塵土。）』說完便下座。
上堂說法，『玉宇霜清，瓊林葉落。一句全提，萬機𥨊削。（天空清澈如霜，樹林落葉繽紛。一句提綱挈領，萬種機巧都被削去。）作者好求無病藥。（有作為的人應該尋求沒有副作用的藥。）』
上堂說法，舉青州布衫的典故，並頌道：『昨夜三更里，雨打虛空濕。貍奴知不知，倒上樹梢立。（昨夜三更時分，雨打在虛空中也濕了。貓兒知道不知道，倒掛在樹梢上站立。）』
元旦上堂說法，『元正啟祚，萬
【English Translation】 English version He resided at Tiger Hill in Suzhou. Gu Lin resided at Kaiyuan Temple. Dong Yu resided at Hanshan Temple. The master frequented the gate of the Three Elders (the specific three elders need context to determine) for many years. Later, he went to reside at Longhua Temple, inheriting the Dharma lineage of Gu Lin by offering incense. At the age of ninety-three, he went to Yuhwang Temple to guard the ancestral pagoda of Hengchuan. He accidentally injured his left foot, making it difficult to walk, so he sat on the bed all day. Every quiet night, he would loudly recite the verses of the ancients. His disciple Wen Huan said, 'Venerable Master, you have studied Chan all your life, but now you cannot benefit from it and can only use recitation to relieve yourself?' The master smiled and said, 'Dahui (referring to Dahui Zonggao) called me a fool, is that not allowed?' Wen Huan then bowed. After his death, he was cremated, and a strange fragrance filled the air. The pagoda was built at □□□.
Dharma Descendant of Chan Master Hai of Lingyin Temple
Chan Master Yue Tang Yan of Jingshan in Hangzhou Prefecture
He became a monk at Baolin Temple in Wuzhou and obtained the Dharma from Dong Yu. He first resided at Dongchan Temple in Kunshan, then moved to Wanshou Temple, ascended the seat at Jingci Temple, and finally presided over Jingshan Temple. The emperor issued an edict to bestow a golden kasaya. His Dharma talks have been lost.
Chan Master Da Gui Zhengzhang of Doufeng in Jianning Prefecture
He was a native of Fuqing in Fuzhou. He was tonsured by Jue Ting in Hunan and studied with Dong Yu. Upon hearing Dong Yu's verse on the story of Juzhi (Zen master's name) raising a finger, he had a sudden enlightenment. He then went to the abbot's room to present his understanding. Dong Yu asked, 'What is it?' The master replied, 'Ancient and modern affairs are readily present; why involve thought?' Dong Yu said, 'Since it does not involve thought, what are you doing here?' The master said, 'Please certify me, Venerable Master.' Dong Yu had him compose a verse on the topic of 'a dog has no Buddha-nature.' The master immediately said, 'A dog has no Buddha-nature; staring at it, the eyes become dry. Suddenly turning around, Om sili sulu.' Dong Yu stroked him and affirmed his understanding. Later, he built a hut at Doufeng, gradually forming a monastic community.
Entering the hall, he looked around for a long time and said, 'Although gold is precious, it becomes dust when it enters the eye.' Then he descended from the seat.
Entering the hall, 'The jade sky is clear with frost, and the leaves of the jeweled forest fall. Grasping the whole in one phrase, myriad machinations are pared away. The author should seek medicine without disease.'
Entering the hall, he cited the story of Qingzhou cloth shirt and chanted, 'In the third watch last night, the rain beat the empty sky and made it wet. Does the wildcat know or not, hanging upside down on the treetop.'
Entering the hall on New Year's Day, 'The new year begins, ten thousand
物咸亨。喚作新年頭佛法。瞎卻你眼。不喚作新年頭佛法。結卻我舌。畢竟作么生。便下座。
臨終說偈曰。生本不生。滅亦無滅。幻化去來。何用分別。大眾珍重。不在言說。遂合掌而逝。
蘇州府椔塘明因天淵湛禪師
嘗依鳳山一源。分座說法。一日呈秉拂語曰。翔鳳山前。行看白雲乍舒乍卷。禺泉亭畔。坐聽流水或抑或揚。眼處作耳處佛事。耳處作眼處佛事。便見非唯觀世音。我亦從中證。鳳山指便見兩字曰。有此二字。便是別人說話。師不覺解顏點首。禮謝而退。出語人曰。還丹一粒點鐵成金。堂頭老漢之謂也。
寧波府育王大千慧照禪師
永嘉麻氏子。年十五。出家邑之瑞光。禮了定落髮。受具后。首謁晦機于凈慈。一日閱真凈頭陀石被莓苔裹。擲筆峰遭薜荔纏語。默識懸解。遂謁東嶼于薦嚴。嶼問。東奔西走。將欲何為。師曰。特來參禮。嶼曰。天無四壁。地無八荒。汝向甚麼處措足。師拍案而退。嶼復召至。反覆勘辨。遂留執侍。天曆戊辰。出世樂清之明慶。
示眾。佛法欲得現前。莫存知解。參禮看教。皆為障礙。何如一法不立。而起居自在乎。德山棒臨濟喝。亦有大不得已爾。至正乙未遷寶陀。未幾主育王。
室中垂三關語。以驗來學。一曰。山中猛
【現代漢語翻譯】 萬物都亨通順利。如果說這是新年頭的佛法，那就瞎了你的眼。如果不說這是新年頭的佛法，那就結了我的舌。到底應該怎麼說呢？說完便走下座位。
臨終時說偈語：『生本來就沒有生，滅也無所謂滅。幻化來來去去，何必加以分別。各位珍重，真理不在言語。』於是合掌圓寂。
蘇州府椔塘明因天淵湛禪師
曾經依止鳳山一源禪師，分座說法。一日，呈上秉拂的開示說：『翔鳳山前，看那白雲時而舒展時而捲起。禺泉亭畔，坐聽流水時而低沉時而高揚。在眼處做耳處的事情，在耳處做眼處的事情，便會發現不僅僅是觀世音菩薩，我也從中得到了印證。』鳳山禪師指著『便見』兩字說：『有了這兩個字，便是別人的話了。』天淵湛禪師聽后，不覺高興地笑了，點頭行禮後退下。有人評論說：『真像是一粒還丹，點石成金，說的就是堂頭老漢（指鳳山一源禪師）啊。』
寧波府育王大千慧照禪師
是永嘉麻氏的兒子，十五歲時，在縣裡的瑞光寺出家，拜了定禪師剃度，受具足戒后，首先去凈慈寺拜見晦機禪師。一天，閱讀真凈頭陀『石被莓苔裹，擲筆峰遭薜荔纏』的語句，默默領會，豁然開悟。於是又去薦嚴寺拜見東嶼禪師。東嶼禪師問：『東奔西走，想要做什麼？』慧照禪師回答：『特來參拜。』東嶼禪師說：『天沒有四壁，地沒有八方，你向什麼地方落腳？』慧照禪師拍案而退。東嶼禪師又叫他回來，反覆考察辯論，於是留他在身邊侍奉。天曆戊辰年（1328年），出任樂清明慶寺住持。
開示大眾：『佛法想要現前，不要存有知解。參禪拜佛，看經學教，都是障礙。不如一法不立，而起居自在。德山禪師的棒，臨濟禪師的喝，也有不得已的時候啊。』至正乙未年（1355年）遷往寶陀寺，不久又主持育王寺。
在丈室中提出三關語，用來檢驗來學的人。第一關是：『山中猛
【English Translation】 Everything is prosperous and smooth. If you call this the Buddha-dharma of the New Year, you will blind your eyes. If you don't call this the Buddha-dharma of the New Year, you will tie my tongue. What should be said after all? Then he descended from his seat.
At the time of his death, he spoke a verse: 'Birth is fundamentally not born, and extinction is also without extinction. Illusory comings and goings, why bother to distinguish? Everyone, take care, the truth is not in words.' Then he joined his palms and passed away.
Zen Master Tianyuan Zhan of Mingyin Temple in Zutang, Suzhou Prefecture
Once relied on Yiyuan of Fengshan to share the seat and preach the Dharma. One day, he presented a Dharma talk on holding the whisk, saying: 'Before Xiangfeng Mountain, watch the white clouds sometimes stretch and sometimes curl. Beside Yuquan Pavilion, sit and listen to the flowing water sometimes low and sometimes high. In the place of the eyes, do the work of the ears; in the place of the ears, do the work of the eyes. Then you will see that it is not only Avalokitesvara (Guanyin, the Bodhisattva of Compassion), but I also attain realization from within.' Zen Master Fengshan pointed to the two words 'bian jian' (便見, 'then see') and said: 'With these two words, it is someone else's speech.' Zen Master Tianyuan Zhan, upon hearing this, couldn't help but smile happily, nodded, bowed, and retreated. Someone commented: 'It's like a grain of elixir, turning stone into gold, referring to the old man in the hall (Zen Master Yiyuan of Fengshan).'
Zen Master Huizhao of Daqian at Yuhuang Temple in Ningbo Prefecture
Was the son of the Ma family of Yongjia. At the age of fifteen, he left home at Ruiguang Temple in the county, had his head shaved by Zen Master Liao Ding, and after receiving the full precepts, he first visited Zen Master Huiji at Jingci Temple. One day, reading the words of Zen Master Zhenjing Toutuo, 'The stone is wrapped in moss, and the Pen-throwing Peak is entangled by creeping plants,' he silently understood and suddenly awakened. Then he went to Jianyan Temple to visit Zen Master Dongyu. Zen Master Dongyu asked: 'Running east and west, what do you want to do?' Zen Master Huizhao replied: 'I have come especially to pay my respects.' Zen Master Dongyu said: 'Heaven has no four walls, and earth has no eight wildernesses. Where do you set foot?' Zen Master Huizhao slapped the table and retreated. Zen Master Dongyu called him back, repeatedly examined and debated, and then kept him by his side to serve. In the year Wuchen of the Tianli era (1328 AD), he became the abbot of Mingqing Temple in Yueqing.
Instructing the assembly: 'If you want the Buddha-dharma to appear before you, do not harbor knowledge and understanding. Visiting temples, paying respects to the Buddha, reading scriptures, and studying teachings are all obstacles. It is better to establish nothing and be free in your daily life. The stick of Zen Master Deshan and the shout of Zen Master Linji are also unavoidable.' In the year Yiwei of the Zhizheng era (1355 AD), he moved to Baotuo Temple, and soon after, he presided over Yuhuang Temple.
In the abbot's room, he presented three barriers to test those who came to learn. The first barrier is: 'The fierce in the mountains
虎以肉為命。何故不食其子。二曰。虛空無背向。何緣有東西南北。三曰。飲乳等四大海水。積骨如毗富羅山。何者是汝最初父母。越九年。退居妙喜。泉上築室曰夢庵。掩關獨處。凝塵滿案。泊如也。洪武癸丑十月。沐浴更衣。索紙書偈。恬然坐逝。世壽八十五。僧臘七十。茶毗牙齒目睛不壞。設利五色。塔于夢庵之後。
杭州府徑山月林鏡禪師
本郡人。受業于無傳。久依東嶼。因參本來人有省。述偈曰。本來人本來人。無腦無頭作么尋。驀然揪著個鼻孔。細看元來是白丁。時有老宿。睨視曰。可是師與一摑。由是名振叢林。後主徑山。至元己卯示寂。壽八十六。塔凌霄東崖。
寧波府育王雪窗悟光禪師
字公實。蜀新都楊氏子。初出世白馬。繼遷開元育王。復領天童。虞文靖公集。嘗贊師為佛果一枝鳳毛麟角。宋文憲公濂。有四會語錄序。讀之可以見師之半。
天寧曇禪師法嗣
三空道人
自幼具丈夫志。不為富貴所奪。見竺云。云示趙州無字話俾參。閱數年。一日復見云問。生死到來時如何。云曰。生是誰耶。死是誰耶。空乃低頭問訊。云覺其異於常。乃再以前話徴之。空又低頭問訊。云呵之曰。切忌死在者里。空拈起槵子曰。數珠一百八。不數日示微疾。說偈
【現代漢語翻譯】 現代漢語譯本 老虎以肉為生。為什麼不吃自己的孩子？二問，虛空沒有前後左右之分，為何會有東西南北之說？三問，喝的乳汁等同四大海水，堆積的骨頭如同毗富羅山（Vipula Mountain，廣大的山），哪個才是你最初的父母？過了九年，退居妙喜，在泉水邊建造房屋名為夢庵。關閉房門獨自居住，灰塵堆滿書案，安靜得像靜止一樣。洪武癸丑年（1373年）十月，沐浴更衣，索要紙筆寫下偈語，安詳地坐化離世。世壽八十五歲，僧臘七十。火化后牙齒和眼珠沒有損壞，舍利呈現五種顏色，建塔于夢庵之後。
杭州府徑山月林鏡禪師
是本郡人。在無傳處接受佛法。長期依止東嶼。因為參悟『本來人』而有所領悟，寫下偈語說：『本來人，本來人，沒有腦子沒有頭，要到哪裡去尋找？猛然抓住他的鼻孔，仔細一看原來是個不識字的人。』當時有位老修行，斜眼看著他說：『可以給老師一巴掌。』因此名聲震動叢林。後來主持徑山。至元己卯年（1279年）圓寂，享年八十六歲，塔在凌霄東崖。
寧波府育王雪窗悟光禪師
字公實，是蜀地新都楊氏的兒子。最初在白馬寺出世，後來遷到開元育王寺，又主持天童寺。虞文靖公的文集，曾經讚揚禪師是佛果寺的一枝，鳳毛麟角般的人物。宋文憲公濂，有《四會語錄序》，讀了可以瞭解禪師的一半。
天寧曇禪師的法嗣
三空道人
從小就具有大丈夫的志向，不被富貴所動搖。拜見竺云，竺云用趙州禪師的『無』字話讓他參悟。過了幾年，有一天又去拜見竺云，問道：『生死到來的時候該怎麼辦？』竺云說：『生是誰？死是誰？』三空於是低頭行禮。竺云覺得他與平常不同，於是再次用以前的話來考察他。三空又低頭行禮。竺云呵斥他說：『切忌死在這裡。』三空拿起槵子說：『數珠一百零八顆。』沒過幾天，他略微感到不適，說了偈語
【English Translation】 English version A tiger lives by eating meat. Why doesn't it eat its own cubs? Second question: Emptiness has no back or front. How can there be east, west, south, and north? Third question: The milk drunk is equal to the four great seas, and the accumulated bones are like Mount Vipula (Vipula Mountain). Which are your original parents? After nine years, he retired to Miaoxi and built a house by the spring called Dream Hermitage. He closed the door and lived alone, with dust covering his desk, as still as if frozen. In the tenth month of the Gui Chou year of Hongwu (1373), he bathed and changed clothes, asked for paper and wrote a verse, and passed away peacefully in a seated posture. He lived to be eighty-five years old, with seventy years as a monk. After cremation, his teeth and eyeballs remained intact, and the relics were of five colors. A pagoda was built behind Dream Hermitage.
Zen Master Yuelin Jing of Jingshan Mountain in Hangzhou Prefecture
He was a native of this prefecture. He received the Dharma from Wu Chuan and relied on Dongyu for a long time. He had an awakening through contemplating 'Who is the original person?' and composed a verse saying: 'The original person, the original person, without a brain or a head, where to seek? Suddenly grabbing his nose, a closer look reveals he is an illiterate.' At that time, an old practitioner glanced at him and said, 'It is permissible to give the teacher a slap.' Because of this, his name shook the monastic community. Later, he presided over Jingshan. He passed away in the Ji Mao year of Zhiyuan (1279), at the age of eighty-six. His pagoda is on the east cliff of Lingxiao.
Zen Master Xuechuang Wuguang of Yuwang Temple in Ningbo Prefecture
His courtesy name was Gongshi. He was the son of the Yang family of Xindu in Shu. He first appeared in the world at Baima Temple, then moved to Kaiyuan Yuwang Temple, and later presided over Tiantong Temple. The collected works of Yu Wenjing Gong once praised the master as a branch of the Buddha fruit, a rare and precious person. Song Wenxian Gong Lian has a preface to the 'Sayings of the Four Assemblies,' reading it can reveal half of the master.
Dharma Successor of Zen Master Tan of Tianning
Taoist Sankong (Three Empty)
From a young age, he possessed the ambition of a great man and was not swayed by wealth and honor. He met Zhu Yun, who instructed him to contemplate Zhao Zhou's 'Wu' (Mu, no) word. After several years, he met Yun again and asked, 'What to do when life and death arrive?' Yun said, 'Who is born? Who dies?' Kong then bowed his head and paid respects. Yun felt that he was different from ordinary people and again tested him with the previous words. Kong again bowed his head and paid respects. Yun scolded him, saying, 'Beware of dying here.' Kong picked up a soapberry and said, 'A rosary of one hundred and eight beads.' Not many days later, he showed slight illness and spoke a verse.
而化。火后得舍利無算。
徑山伏禪師法嗣
杭州府徑山南楚悅禪師
隆興人。上堂。聞聲悟道。見色明心。驀拈拄杖曰。者個是色。卓一下曰。者個是聲。諸人總見總聞。且道那個是明底心。那個是悟底道。喝一喝曰。貪他一粒米。失卻半年糧。敕謚佛慈法喜禪師。
寧波府育王月江正印禪師
郡之慈水劉氏子。年十三。禮月溪受業。后參虎巖。遂獲印可。出住苕之道場。繼遷育王。僧問。如何是千丈舍那身。師曰。肥不露肉。瘦不露骨。曰如何是丈六紫磨金色身。師曰。切忌認奴作郎。曰和尚且莫壓良為賤。師曰。山僧從來柳下惠。
問。有句無句。如藤倚樹。此意如何。師曰。無齒大蟲當路坐。曰疏山道。忽若樹倒藤枯。句歸何處。懶安呵呵大笑。又作么生。師曰。曹娥讀夜碑。曰後來明招為他點破。還端的也無。師曰。臨崖看滸眼。特地一場愁。曰今日學人問和尚。樹倒藤枯句歸何處。未審如何指示。師喝一喝。僧禮拜。
問。朝離東土。暮往西天。是甚麼人。師曰。十字街頭石敢當。曰昨日有人從天臺來。因甚向南岳去。師曰。鮎魚上竹竿。曰有一人常在途中不離家舍。有一人離家舍不在途中。且道孰優孰劣。師曰。兔馬有角。牛羊無角。曰恁么則庭前一葉落
【現代漢語翻譯】 而火化。火化后得到無數舍利（佛教用語，指高僧或聖人的遺骨）。
徑山伏禪師法嗣
杭州府徑山南楚悅禪師
隆興（南宋孝宗年號，1163-1164年）人。上堂說法：『聞聲悟道，見色明心。』隨即拿起拄杖說：『這個是色。』敲一下說：『這個是聲。』各位都見到了，也都聽到了。那麼，哪個是明澈的心？哪個是領悟的道？』喝一聲說：『貪圖一粒米，失去半年糧。』朝廷賜謚號為佛慈法喜禪師。
寧波府育王月江正印禪師
是郡里慈水劉家的兒子。十三歲時，拜月溪為師接受教業。後來參拜虎巖禪師，於是獲得印可。出任苕之道的道場住持，後來遷往育王寺。有僧人問：『如何是千丈舍那身（佛的巨大法身）？』禪師說：『肥而不露肉，瘦而不露骨。』問：『如何是丈六紫磨金色身（佛的莊嚴身相）？』禪師說：『切忌認奴作郎。』問：『和尚難道要壓良為賤嗎？』禪師說：『山僧我向來是柳下惠。』
問：『有句無句，如藤倚樹，此意如何？』禪師說：『無齒大蟲當路坐。』問：『疏山禪師說，忽然樹倒藤枯，句歸何處？懶安禪師呵呵大笑，又該怎麼理解？』禪師說：『曹娥讀夜碑。』問：『後來明招禪師為他點破，還確實嗎？』禪師說：『臨崖看滸眼，特地一場愁。』問：『今日學人問和尚，樹倒藤枯句歸何處，不知如何指示？』禪師喝一聲。僧人禮拜。
問：『朝離東土，暮往西天，是什麼人？』禪師說：『十字街頭石敢當。』問：『昨日有人從天臺山來，為什麼向南岳去？』禪師說：『鮎魚上竹竿。』問：『有一個人常在途中不離家舍，有一個人離家舍不在途中，且說誰優誰劣？』禪師說：『兔馬有角，牛羊無角。』問：『這樣說來，庭前一葉落』
【English Translation】 was cremated. After cremation, countless Śarīra (Buddhist term referring to the relics of high monks or saints) were obtained.
Successor of Chan Master Fu of Jing Mountain
Chan Master Yue of Nanchu, Jing Mountain, Hangzhou Prefecture
A native of Longxing (reign period of Emperor Xiaozong of the Southern Song Dynasty, 1163-1164). Ascending the Dharma hall, he said: 'Hearing sound, one awakens to the Dao; seeing form, one understands the mind.' Immediately, he picked up his staff and said: 'This is form.' He struck it once and said: 'This is sound.' All of you have seen and heard. Then, which is the clear mind? Which is the enlightened Dao?' He shouted: 'Greed for a grain of rice, loses half a year's harvest.' He was posthumously granted the title Chan Master Foci Faxi by imperial decree.
Chan Master Zheng Yin Yuejiang of Yuwang Temple, Ningbo Prefecture
He was a son of the Liu family of Cishui in the prefecture. At the age of thirteen, he paid respects to Yuexi and received instruction. Later, he visited Chan Master Huyan and was thus approved. He went forth to reside at the Daochang of Tiao, and later moved to Yuwang Temple. A monk asked: 'What is the thousand-foot Vairocana body (the immense Dharmakāya of the Buddha)?' The Master said: 'Fat without revealing flesh, thin without revealing bones.' Asked: 'What is the sixteen-foot Jāmbūnada-gold-colored body (the majestic appearance of the Buddha)?' The Master said: 'Be sure not to mistake a servant for a master.' Asked: 'Is the Abbot trying to oppress the good as base?' The Master said: 'This mountain monk has always been Liu Xiahui.'
Asked: 'With or without a phrase, like a vine relying on a tree, what is the meaning of this?' The Master said: 'A toothless tiger sits in the road.' Asked: 'Chan Master Shushan said, 'If suddenly the tree falls and the vine withers, where does the phrase return?' Chan Master Lan'an laughed heartily, what does that mean?' The Master said: 'Cao E reads the night inscription.' Asked: 'Later, Chan Master Mingzhao broke it open for him, is it really true?' The Master said: 'Looking at the water's edge at the cliff, a special kind of sorrow.' Asked: 'Today, a student asks the Abbot, if the tree falls and the vine withers, where does the phrase return, how would you instruct?' The Master shouted. The monk bowed.
Asked: 'Leaving the Eastern Land in the morning, going to the Western Heaven in the evening, who is this person?' The Master said: 'Shigandang at the crossroads.' Asked: 'Yesterday someone came from Mount Tiantai, why did they go to Mount Nan?' The Master said: 'A catfish climbs a bamboo pole.' Asked: 'There is one person who is always on the road and does not leave home, there is one person who leaves home and is not on the road, who is superior and who is inferior?' The Master said: 'Rabbits and horses have horns, cattle and sheep have no horns.' Asked: 'In that case, a leaf falls in front of the courtyard'
。天下盡知秋。師曰。知時別宜。堪作阇黎。
問。達磨面壁意旨如何。師曰。餿飯泥茶爐。曰六祖踏碓又作么生。師曰。兔子吃牛奶。曰一人道不識。一人道不會。意在甚麼處。師曰。鳳林吒之。
問。師唱誰家曲。宗風嗣阿誰。師曰。風吹石臼念摩訶。曰恁么則已得真人好訊息。人間天上更無疑。師曰。水底捉麒麟。曰如何是奪人不奪境。師曰。西天人不會唐言。曰如何是奪境不奪人。師曰。有馬騎馬。無馬步行。曰如何是人境兩俱奪。師曰。新羅打鼓大唐齋。曰如何是人境俱不奪。師曰。鬧市裡拋碌磚。曰人境已蒙師指示。向上宗乘事若何。師曰。有水皆含月。無山不帶云。曰只如楊岐道。踏著秤錘硬似鐵。啞子得夢向誰說。須彌頂上浪滔天。大洋海底遭火熱。明甚麼邊事。師曰。如驢覷井。如井覷驢。
問。如何是金佛不度爐。師曰。蘇嚧蘇嚧。曰如何是木佛不度火。師曰。悉利悉利。曰如何是泥佛不度水。師曰。趙州東院西。曰如何是真佛內里坐。師曰。嵩山破灶墮。
問。如何是一生二。師曰。元首明。股肱良。曰如何是二生三。師曰。黃河三千年一度清。曰如何是三生萬物。師曰。山河無隔礙。光明處處通。曰只如新年頭佛法。還有者個訊息也無。師曰。樊噲踏鴻門。
【現代漢語翻譯】 現代漢語譯本： 『天下都知道秋天來了。』 師父說：『知道時節變化，適合做什麼，可以做住持。』（阇黎，梵語，意為導師或住持） 問：『達磨（Bodhidharma，菩提達摩）面壁的意旨是什麼？』 師父說：『餿飯和泥做的茶爐。』 問：『六祖（慧能）踏碓（一種舂米工具）又是怎麼回事？』 師父說：『兔子吃牛奶。』 問：『一個人說不認識，一個人說不會，意在什麼地方？』 師父說：『鳳林（人名）責備他們。』 問：『師父唱的是誰家的曲子？宗風傳承自哪位祖師？』 師父說：『風吹石臼念摩訶（Mahā，偉大的）。』 問：『這樣說來，我已經得到了真人的好訊息，人間天上再無疑惑。』 師父說：『水底捉麒麟。』 問：『如何是奪人不奪境？』 師父說：『西天（指印度）人不明白唐朝的語言。』 問：『如何是奪境不奪人？』 師父說：『有馬騎馬，沒馬步行。』 問：『如何是人境兩俱奪？』 師父說：『新羅（古代朝鮮國家）打鼓，大唐（618年-907年）做齋。』 問：『如何是人境俱不奪？』 師父說：『鬧市裡拋擲磚頭。』 問：『人境的道理已經蒙師父指示，向上宗乘的事情又該如何？』 師父說：『有水的地方都映著月亮，沒有山的地方不帶著雲彩。』 問：『就像楊岐（楊岐方會禪師）說的，踏著秤錘硬似鐵，啞巴做了夢向誰說？須彌山頂上波浪滔天，大洋海底遭受火熱。』明白的是什麼事情？ 師父說：『像驢看井，像井看驢。』 問：『如何是金佛不度爐？』 師父說：『蘇嚧蘇嚧（咒語）。』 問：『如何是木佛不度火？』 師父說：『悉利悉利（咒語）。』 問：『如何是泥佛不度水？』 師父說：『趙州（趙州從諗禪師）東院西。』 問：『如何是真佛內里坐？』 師父說：『嵩山（山名）破灶墮。』 問：『如何是一生二？』 師父說：『元首（君主）英明，股肱（大臣）賢良。』 問：『如何是二生三？』 師父說：『黃河三千年才清一次。』 問：『如何是三生萬物？』 師父說：『山河沒有阻隔，光明處處相通。』 問：『就像新年伊始的佛法，還有這個訊息嗎？』 師父說：『樊噲（人名）踏鴻門（地名）。』
【English Translation】 English version: 'Everyone knows that autumn has arrived.' The master said, 'Knowing the changes of the seasons and what is appropriate to do, one can become an ācārya (teacher or abbot).' Question: 'What is the meaning of Bodhidharma's wall-gazing?' The master said, 'Leftover rice and a mud tea stove.' Question: 'What about the Sixth Patriarch (Huineng) treading the mortar?' The master said, 'A rabbit drinks milk.' Question: 'One person says they don't recognize it, and another says they don't understand it. Where is the meaning in that?' The master said, 'Fenglin scolds them.' Question: 'Whose tune does the master sing? From whom does the lineage of the school inherit?' The master said, 'The wind blows the stone mortar, reciting Mahā (great).' Question: 'In that case, I have already received good news from the true person, and there is no more doubt in the human and heavenly realms.' The master said, 'Catching a Qilin (mythical creature) at the bottom of the water.' Question: 'What is taking the person but not the environment?' The master said, 'People from the Western Heaven (India) do not understand the language of the Tang Dynasty.' Question: 'What is taking the environment but not the person?' The master said, 'If you have a horse, ride it; if you don't have a horse, walk.' Question: 'What is taking both the person and the environment?' The master said, 'Silla (ancient Korean kingdom) beats the drum, and the Great Tang (618-907 AD) holds a vegetarian feast.' Question: 'What is taking neither the person nor the environment?' The master said, 'Throwing bricks in the bustling market.' Question: 'The principles of person and environment have already been instructed by the master. What about the matter of the upward lineage?' The master said, 'Wherever there is water, it contains the moon; wherever there is no mountain, it carries the clouds.' Question: 'Just like Yangqi (Zen Master Yangqi Fanghui) said, stepping on the weight of the steelyard is as hard as iron; a mute has a dream, to whom can he tell it? Waves surge on the summit of Mount Sumeru, and the bottom of the ocean suffers from intense heat.' What is being understood?' The master said, 'Like a donkey looking at a well, like a well looking at a donkey.' Question: 'What is a golden Buddha that cannot pass through the furnace?' The master said, 'Sūlū sūlū (mantra).' Question: 'What is a wooden Buddha that cannot pass through the fire?' The master said, 'Sīlī sīlī (mantra).' Question: 'What is a clay Buddha that cannot pass through the water?' The master said, 'Zhao Zhou's (Zen Master Zhao Zhou Congshen) east courtyard is west.' Question: 'What is the true Buddha sitting inside?' The master said, 'Mount Song's broken stove falls.' Question: 'What is one giving rise to two?' The master said, 'The monarch is wise, and the ministers are virtuous.' Question: 'What is two giving rise to three?' The master said, 'The Yellow River clears once every three thousand years.' Question: 'What is three giving rise to all things?' The master said, 'Mountains and rivers have no barriers, and light pervades everywhere.' Question: 'Just like the Dharma at the beginning of the New Year, is there this news?' The master said, 'Fan Kuai (historical figure) treads Hongmen (historical site).'
都寺辦齋上堂。雲門吃糊餅。咬著帝釋鼻孔。云峰吃䬪饦。咬著憍梵缽提舌頭。諸人二時過堂吃粥吃飯。合作么生。忽然咬破一個鐵酸饀。方知帝釋鼻孔。即是憍梵缽提舌頭。憍梵缽提舌頭。即是帝釋鼻孔。不見道。一切智智清凈。無二無二分。無別無斷故。喝一喝。
請頭首上堂。善哉三下版。知識盡來參。既善知時節。吾今不再三。古人與么道。大似按牛頭吃草。云峰則不然。善哉三下版。收足上蒲團。脊樑生鐵鑄。透過祖師關。一氣轉一大藏教。背手拈卻須彌山。七處徴心無心可覓。八還辨見無見可還。夢入天宮猶未醒。金雞啼上玉闌干。
行化歸上堂。有佛處不得住。無佛處急走過。三千里外。逢人不得錯舉。趙州老人。大似抱橋柱澡洗。把纜放船。山僧一出四十餘日。有佛處與他錐破卦文。無佛處也曾勘過歷了。三州五縣。逢人也曾錯舉來。只是土曠人稀。知音者少。摘楊華摘楊華。青山忽憶便歸去。塵世要看還下來。
上堂。麻三斤乾屎橛。蠟人冰鵝護雪。貓有歃血之功。虎有起尸之德。趙州親見老南泉。臨濟未是白拈賊。
青苗會上堂。常啼菩薩。賣卻心肝。學般若則易。破一微塵。出大經卷則難。破一微塵。出大經卷則易。攝大千經卷入一微塵則難。一掬水可以漲滔天之
【現代漢語翻譯】 現代漢語譯本： 都寺（寺院中主管事務的機構）辦理齋飯，雲門禪師上堂說法。他說：『雲門吃糊餅，咬著帝釋（佛教護法神）的鼻孔。云峰禪師吃䬪饦（一種麵食），咬著憍梵缽提（一位羅漢）的舌頭。』各位，你們每天兩次過堂吃粥吃飯，這又該如何理解呢？忽然咬破一個鐵做的酸餡，方才知道帝釋的鼻孔，就是憍梵缽提的舌頭。憍梵缽提的舌頭，也就是帝釋的鼻孔。沒聽過嗎？一切智智（佛的智慧）清凈，無二無二分，無別無斷故。』喝一喝。 請頭首（寺院中的重要僧職）上堂說法。『善哉』三下木板聲響，眾僧都來參拜。既然善於知曉時節，我今天就不再多說了。古人這樣說，很像按著牛頭讓它吃草。云峰禪師則不然，『善哉』三下木板聲響，收攏雙腳坐在蒲團上，脊樑像生鐵鑄成，透過祖師關。一口氣轉動一大藏教，背手拈起須彌山（佛教中的聖山）。七處徴心（佛教用語，意為在七處尋找心）無心可覓，八還辨見（佛教用語，意為用八種方式辨別見性）無見可還。夢入天宮卻還未醒，金雞啼叫在玉石欄桿上。 行腳化緣歸來上堂說法。『有佛處不得住，無佛處急走過。』三千里外，逢人不得錯舉。趙州（唐朝禪師）老人，很像抱著橋柱洗澡，把纜繩放下讓船離開。山僧我一出去四十多天，有佛處用錐子破開卦文，無佛處也曾勘驗經歷過。三州五縣，逢人也曾錯舉過。只是土地廣闊人煙稀少，知音的人太少。摘楊花摘楊花，忽然想起青山便歸去，塵世要看還下來。 上堂說法。『麻三斤乾屎橛（禪宗用語，指無意義的事物），蠟人冰鵝護雪，貓有歃血之功，虎有起尸之德。』趙州禪師親眼見過老南泉禪師，臨濟禪師還算不上是白拈賊（指不講道理的人）。 青苗會（古代祈求豐收的祭祀活動）上堂說法。常啼菩薩（佛教菩薩名），賣掉心肝，學般若（佛教智慧）還容易，破一微塵，出大經卷則難。破一微塵，出大經卷容易，攝大千經卷入一微塵則難。一掬水可以漲滔天之
【English Translation】 English version: The monastery's office prepares a vegetarian meal, and Zen Master Yunmen ascends the hall to preach. He says, 'Yunmen eats a sesame cake, biting the nose of Śakra (a Buddhist protector deity). Zen Master Yunfeng eats 䬪饦 (a type of noodle), biting the tongue of Gavāmpati (an Arhat).' Everyone, you eat porridge and rice twice a day in the dining hall, how should this be understood? Suddenly biting through an iron sour filling, one then knows that Śakra's nose is Gavāmpati's tongue. Gavāmpati's tongue is Śakra's nose. Haven't you heard? The purity of all-knowing wisdom (Buddha's wisdom) is without duality, without division of duality, without difference, without cessation.' He shouts once. Inviting the head monk (an important monastic position) to ascend the hall to preach. The sound of the wooden clapper rings three times, 'Excellent!' and all the monks come to pay respects. Since you are good at knowing the seasons, I will not say more today. The ancients said it this way, much like pressing a cow's head to make it eat grass. Zen Master Yunfeng is not like that. The sound of the wooden clapper rings three times, 'Excellent!' He gathers his feet and sits on the meditation cushion, his spine cast like wrought iron, passing through the ancestral teacher's barrier. In one breath, he turns the entire Tripitaka, and with his hands behind his back, he picks up Mount Sumeru (the sacred mountain in Buddhism). Searching for the mind in seven places (a Buddhist term, meaning searching for the mind in seven locations) finds no mind to be found, and discerning seeing with eight returns (a Buddhist term, meaning using eight methods to discern seeing nature) finds no seeing to be returned. Dreaming of entering the heavenly palace, he is still not awake, and the golden rooster crows on the jade balustrade. Returning from walking and begging for alms, he ascends the hall to preach. 'One must not dwell where there is a Buddha, and one must quickly pass by where there is no Buddha.' Three thousand miles away, one must not make mistakes when encountering people. Old Man Zhaozhou (a Tang Dynasty Zen master) is much like bathing while embracing a bridge pillar, and letting go of the cable to let the boat leave. This mountain monk has been out for more than forty days. In places where there is a Buddha, I use an awl to break open the trigram patterns, and in places where there is no Buddha, I have also examined and experienced them. In three prefectures and five counties, I have also made mistakes when encountering people. It's just that the land is vast and the population is sparse, and there are few who understand. Picking willow catkins, picking willow catkins, suddenly remembering the green mountains, I return, and if the world wants to see me, I will come down again. Ascending the hall to preach. 'Three pounds of flax, a dry shit stick (Zen terms, referring to meaningless things), a wax figure, an ice goose protecting snow, a cat has the merit of drinking blood in covenant, and a tiger has the virtue of raising the dead.' Zen Master Zhaozhou personally saw old Zen Master Nanquan, and Zen Master Linji is not yet a white-robed thief (referring to an unreasonable person). Ascending the hall to preach at the Green Sprout Festival (an ancient festival to pray for a good harvest). Bodhisattva Sadāprarudita (a Buddhist Bodhisattva), sells his heart and liver, learning Prajñā (Buddhist wisdom) is easy, but breaking a tiny dust mote to produce a great scripture is difficult. Breaking a tiny dust mote to produce a great scripture is easy, but collecting the great thousand scriptures into a tiny dust mote is difficult. A handful of water can flood the sky.
浪一簣土可以成九仞之山。也不易也不難。青山長伴白雲間。
赴育王上堂。拖犁拽杷幾經年。鼻孔撩天不受穿。業債依然逃不得。又吹鐵笛過鄞川。
臘八上堂。我觀大地眾生。具有如來智慧德相。但以妄想執著。不能證得。釋迦老子與么道。大似蟭螟蟲向蚊子眼睫上昨窠。向十字街頭揚聲大叫道。土曠人稀。相逢者少。檢點將來。也是噇酒糟漢。
上堂。舉僧問五祖。一大藏教是個切腳。未審切甚麼字。祖曰。缽啰娘。應庵問密庵。如何是正法眼。密曰。破沙盆。師曰。閩蜀同風。肚裡有蟲。
上堂。不著佛求。不著法求。不著僧求。燈籠發笑。露柱點頭。雲門拈出胡餅。投子道個油油。腰纏十萬貫。騎鶴上揚州。
上堂。薰風自南來。殿閣生微涼。老妙喜錯認驢鞍橋。作阿爺下頷。帶累多少人。曏者里卜度。還知諸佛出身處么。黃河三千年一度清。卓拄杖下座。
上堂。朝忽忽暮忽忽。缽盂開口只要噇空。南泉打破鍋子。甘贄禮拜烝籠。擊拂子曰。萬里八九月。一身西北風。
結夏小參。瑯玡點出五病。西院商量兩錯。井蛙不足以語東海。夏蟲不可以語冰霜。若是捎空俊鶻。便合乘時。止濼困魚。徒勞激浪。是故從上若佛若祖。天下老和尚。莫不向刀山劍樹上。鑊
【現代漢語翻譯】 現代漢語譯本： 一筐土可以堆成高大的山。說容易也不容易，說難也不難。青山長久地陪伴在白雲之間。
到育王寺上堂說法。拖著犁，拉著耙，已經過了多少年。鼻孔朝天，不接受任何束縛。業債依然無法逃脫，又吹著鐵笛經過鄞川。
臘月初八上堂說法。我看大地上的眾生，都具有如來（Tathagata，佛的稱號）的智慧和德相，只是因為虛妄的念頭和執著，不能證得。釋迦老子（Sakyamuni，佛教創始人）這樣說，很像蟭螟蟲在蚊子的眼睫上築巢，在十字街頭大聲叫喊道：『地廣人稀，相逢的人很少。』仔細檢查將來，也是些吃酒糟的漢子。
上堂說法。引用僧人問五祖（弘忍，禪宗五祖）的話：『全部的大藏經（Tripitaka，佛教經典總集）是一個切腳，不知道切的是什麼字？』五祖回答說：『缽啰娘（般若，智慧）。』應庵問密庵：『什麼是正法眼？』密庵說：『破沙盆。』我說：『閩地和蜀地風俗相同，肚子里有蟲。』
上堂說法。不要執著于向佛尋求，不要執著于向法尋求，不要執著于向僧尋求。燈籠發笑，露柱點頭。雲門拿出胡餅，投子說油油的。腰纏十萬貫，騎鶴上揚州。
上堂說法。和暖的風從南方吹來，殿堂樓閣里產生微微的涼意。老妙喜（可能指一位禪師）錯把驢鞍橋認作阿爺的下巴。連累了多少人，在這裡猜測。還知道諸佛（Buddha，覺悟者）出身的地方嗎？黃河三千年才清澈一次。說完，拄著枴杖走下座位。
上堂說法。早上匆匆忙忙，晚上也匆匆忙忙，缽盂張開口只要吃空。南泉打破鍋子，甘贄禮拜蒸籠。拿起拂塵敲了一下說：『萬里之遙的八九月，一身都是西北風。』
結夏（佛教僧侶在夏季雨季期間的集中修行）小參（禪宗的一種參禪形式）。瑯玡（地名，也可能指一位禪師）指出五種弊病，西院商量兩種錯誤。井裡的青蛙不足以和它談論東海，夏天的蟲子不可以和它談論冰霜。如果是能夠直衝雲霄的俊鳥，就應該抓住時機。停止在水洼里困住的魚，徒勞地激起波浪。因此，從古至今，無論是佛（Buddha，覺悟者）還是祖師，天下的老和尚，沒有不向刀山劍樹上，鑊
【English Translation】 English version: A basket of earth can form a mountain nine-仞 high (仞, ancient unit of length). It's neither easy nor difficult. Green mountains accompany white clouds for a long time.
Going to Yüwang Temple for a Dharma talk. Dragging the plow and pulling the rake for many years. Nostrils facing the sky, not accepting any restraints. Karmic debts still cannot be escaped, and again blowing the iron flute passing through Yinchuan.
On the eighth day of the twelfth lunar month, giving a Dharma talk. I observe that all sentient beings on the great earth possess the wisdom and virtuous characteristics of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), but due to deluded thoughts and attachments, they cannot attain enlightenment. Sakyamuni Buddha (Sakyamuni, the founder of Buddhism) said this, much like a tiny insect building a nest on the eyelash of a mosquito, shouting loudly at the crossroads: 'The land is vast and people are few, those who meet are few.' Examining the future, they are also just drunkards who eat wine dregs.
Giving a Dharma talk. Quoting a monk's question to the Fifth Patriarch (Hongren, the Fifth Patriarch of Zen): 'The entire Tripitaka (Tripitaka, the collection of Buddhist scriptures) is a 'cut foot,' I don't know what character it cuts?' The Fifth Patriarch replied: 'Prajna (Prajna, wisdom).' Ying'an asked Mi'an: 'What is the True Dharma Eye?' Mi'an said: 'A broken sand basin.' I say: 'The customs of Min and Shu are the same, there are worms in the belly.'
Giving a Dharma talk. Do not seek by clinging to the Buddha (Buddha, the awakened one), do not seek by clinging to the Dharma, do not seek by clinging to the Sangha (Sangha, the monastic community). The lantern laughs, the pillar nods. Yunmen takes out a sesame cake, Touzi says it's oily. With ten thousand strings of cash around the waist, riding a crane to Yangzhou.
Giving a Dharma talk. The warm wind comes from the south, a slight coolness arises in the halls and pavilions. Old Miaoxi (possibly referring to a Zen master) mistakenly recognizes the donkey saddle bridge as his father's chin. Implicating so many people, guessing here. Do you still know where the Buddhas (Buddha, the awakened ones) came from? The Yellow River clears once every three thousand years. After speaking, he leaned on his staff and stepped down from the seat.
Giving a Dharma talk. Morning in a hurry, evening in a hurry, the alms bowl opens its mouth only wanting to eat emptiness. Nanquan breaks the pot, Gan Zhi bows to the steamer. He struck the whisk and said: 'Eight or nine months in ten thousand miles, the whole body is northwest wind.'
Small Chan meeting at the end of summer retreat (a period of intensive practice for Buddhist monks during the rainy season). Langye (place name, possibly referring to a Zen master) points out five faults, Xiyuan discusses two mistakes. A frog in a well is not enough to talk about the East Sea, a summer insect cannot talk about frost and ice. If it is a swift falcon that can soar into the sky, it should seize the opportunity. Stopping the fish trapped in the puddle, it is futile to stir up waves. Therefore, from ancient times to the present, whether it is the Buddha (Buddha, the awakened one) or the Patriarchs, the old monks of the world, none do not face the mountain of knives and the tree of swords, the cauldron
湯爐炭中。成等正覺。拔濟有情。若約山僧。看來也是秤錘蘸酢。喝一喝。
解夏上堂。初秋夏末。兄弟家東去西去。如壯士展臂不假他力。師子游行。不求伴侶。蓋為人人腳跟。下有條通天活路。三世諸佛。六代祖師。天下老和尚。與你把手共行。豈不見雲門大師問洞山。近離甚處。查渡。夏在甚處。湖南報慈幾時離彼。八月二十五。門曰放你三頓棒。洞山次日上方丈問。昨蒙和尚放三頓棒。不知過在甚麼處。門曰。飯袋子。江西湖南便恁么去。山于言下大悟。雲門提出倚天長劍。凜凜神鋒不易。洞山敢將赤身。挨他白刃。正與么時如何。金烏啄破琉璃殼。玉兔衝開碧海門 至正間。奉旨金山。建水陸大會。命師升座說法。特降御香彩鞋。晚年庵居。榜曰松月。自號松月翁。
天童坦禪師法嗣
江寧府天界孚中懷信禪師
明奉化姜氏子。年十五出家為大僧。竺西坦。由華藏遷天童。師往質疑。室中舉興化打克賓因緣問師。師曰。俊哉獅子兒。西頷之。俾掌維那職。后出世明之觀音。遷補陀。詔賜廣慧妙悟智寶弘教禪師。至正間遷中竺。繼住天童。御史臺奉疏。命主大龍翔集慶寺。明兵下金陵。僧徒竄散。師宴坐一室。上親倖嘉之。敕改龍翔為大天界寺。一日晨興沐浴。更衣趺坐。謂左右曰
【現代漢語翻譯】 現代漢語譯本： 在湯爐炭火之中，成就無上正等正覺，救拔濟度一切有情眾生。如果按照山僧我來看，這也像是秤錘蘸醋一樣平常。喝！
解夏上堂：初秋夏末，各位兄弟有的往東去，有的往西去，就像壯士舒展手臂一樣，不依靠其他力量。師子（獅子）孤身獨行，不尋求伴侶。這是因為每個人腳下，都有一條通往天上的活路。過去、現在、未來三世諸佛，以及禪宗六代祖師，天下的老和尚，都與你攜手同行。難道沒聽說過雲門大師問洞山禪師：『你最近從哪裡來？』『查渡。』『夏天在哪裡度過？』『湖南報慈。』『什麼時候離開那裡的？』『八月二十五。』雲門說：『放你三頓棒！』洞山第二天到方丈室問：『昨天蒙和尚打了三頓棒，不知道錯在哪裡？』雲門說：『飯袋子！江西湖南就這麼過去了！』洞山禪師當下大悟。雲門大師提起了倚天長劍，凜凜神鋒不可輕犯。洞山禪師敢於赤身，靠近他的白刃。正在這個時候，該如何是好？金烏（太陽）啄破了琉璃殼，玉兔（月亮）衝開了碧海門。
元朝至正年間（1341-1368），奉旨到金山寺，舉辦水陸法會，命令禪師升座說法，特別降賜御香彩鞋。晚年隱居庵中，匾額題為『松月』，自號松月翁。
天童坦禪師法嗣
江寧府天界孚中懷信禪師
明朝奉化姜氏之子，十五歲出家為大僧。竺西坦禪師從華藏寺遷到天童寺，懷信禪師前去請教。竺西坦禪師在室內舉興化打克賓的因緣來問懷信禪師。懷信禪師說：『真是俊哉獅子兒！』竺西坦禪師點頭認可，讓他掌管維那的職務。後來出世在明州的觀音寺，遷到補陀寺。朝廷詔賜『廣慧妙悟智寶弘教禪師』的稱號。元朝至正年間（1341-1368）遷到中竺寺，後來又住持天童寺。御史臺奉奏疏，命令他主持大龍翔集慶寺。明朝軍隊攻下金陵，僧徒四處逃散，懷信禪師在室內安然靜坐。皇上親自駕臨並嘉獎他，敕令將龍翔寺改為大天界寺。有一天早晨，懷信禪師沐浴更衣，跏趺而坐，對身邊的人說：
【English Translation】 English version: In the midst of the boiling furnace and burning coals, one attains Anuttara-Samyak-Sambodhi (supreme complete enlightenment), delivering all sentient beings. From this mountain monk's perspective, it's as ordinary as dipping a steelyard weight in vinegar. Ha!
Ascending the Dharma Hall at the end of the summer retreat: Early autumn, the end of summer, brothers go east and west, like a strong man stretching his arms, not relying on any other force. A shizi (lion) walks alone, not seeking companions. This is because beneath everyone's feet, there is a living path leading to heaven. The Buddhas of the three times (past, present, and future), the six patriarchs of Chan, and all the old monks in the world walk hand in hand with you. Haven't you heard of Master Yunmen asking Zen Master Dongshan: 'Where have you come from recently?' 'Chadu.' 'Where did you spend the summer?' 'Hunan Bao Ci.' 'When did you leave there?' 'August 25th.' Yunmen said: 'I'll give you three blows of the staff!' The next day, Dongshan went to the abbot's room and asked: 'Yesterday, I received three blows of the staff from the master. I don't know where I was wrong.' Yunmen said: 'Rice bag! You just passed through Jiangxi and Hunan like that!' Zen Master Dongshan had a great awakening at that moment. Master Yunmen raised the heavenly sword, its awe-inspiring divine edge not to be trifled with. Zen Master Dongshan dared to approach his white blade naked. At this very moment, what should one do? The jinyu (golden crow/sun) pecks open the crystal shell, the yutu (jade rabbit/moon) breaks through the blue sea gate.
During the Zhizheng era (1341-1368) of the Yuan Dynasty, by imperial decree, I went to Jinshan Temple to hold a Water and Land Dharma Assembly, and was ordered to ascend the seat to preach the Dharma, and was specially bestowed with imperial incense and colorful shoes. In his later years, he lived in seclusion in a hermitage, with a plaque inscribed 'Pine Moon', calling himself the Old Man of Pine Moon.
Successor of Dharma of Zen Master Tiantong Tan
Zen Master Fuzhong Huaixin of Tianjie Temple in Jiangning Prefecture
The son of the Jiang family of Fenghua in the Ming Dynasty, he became a monk at the age of fifteen. Zen Master Zhuxi Tan moved from Huazang Temple to Tiantong Temple, and Huaixin went to ask for instruction. In the room, Zen Master Zhuxi Tan raised the yin yuan (cause and condition) of Xinghua beating Kebin to ask Huaixin. Huaixin said: 'Truly a handsome lion cub!' Zen Master Zhuxi Tan nodded in approval and made him in charge of the weina (monk manager) position. Later, he appeared in the world at Guanyin Temple in Mingzhou, and moved to Putuo Temple. The court bestowed the title 'Zen Master Guanghui Miaowu Zhibao Hongjiao'. During the Zhizheng era (1341-1368) of the Yuan Dynasty, he moved to Zhongzhu Temple, and later resided at Tiantong Temple. The Censorate presented a memorial, ordering him to preside over the Dalongxiang Jiqing Temple. When the Ming army captured Jinling, the monks fled in all directions, but Huaixin sat peacefully in his room. The emperor personally visited and praised him, and ordered that Longxiang Temple be renamed Datianjie Temple. One morning, Huaixin bathed and changed his clothes, sat in the lotus position, and said to those around him:
。吾歸去矣。遂瞑目。侍僧撼之請說偈。師瞋目叱之。遂握筆書曰。平生為人列挈。七十八年漏泄。今朝撒手便行。萬里晴空片雪。書畢復瞑。己酉八月廿四日也。時上統兵江陰。夢師謁見。問師來何為。對曰。將西歸告別耳。上還聞師遷化。與夢符異之。詔出內府帛幣助喪。且命卜藏龕之地於伏牛。舉龕之日。上親致奠。送出郡門。茶毗。舍利如菽。貯以寶瓶。光發瓶外。世壽七十八。臘六十四。
寧波府天寧舜田明牧禪師
臺之黃巖人。出家仙居正學寺。首參天童竺西。西問。達磨不來東土。二祖不往西天。意旨如何。師曰。金不博金。水不洗水。西異之。謂左右曰。此法門爪牙也。復遍參名宿。古林茂。竺元道。東州永。元叟端。東嶼海。咸器重之。時日溪泳居天寧。師相與激揚。元泰定初。出世天臺凈慧。次遷仙居廣度。處州連山。尋隱居雁山。丞相列怯里不華。強起主天寧。錫號佛智普慧禪師。並錫金襕法衣。師氣肅如秋。嘗即中峰闢室以居。蓄一鶴。自號鶴松主人。一日鶴忽死。師以詩悼之。逾年師亦示寂。
玉山珍禪師法嗣
江寧府蔣山曇芳忠禪師
南康人。因寺災。翌日梁王登山。謂師曰。興復若何。師曰。賴有大檀越在。王曰。寺既毀矣。佛依何住。師曰。古佛過
【現代漢語翻譯】 現代漢語譯本：我該回去了。於是閉上眼睛。侍僧搖晃他，請他說偈語。禪師睜大眼睛呵斥他。於是握筆寫道：『平生為人羅列，七十八年漏泄。今朝撒手便行，萬里晴空片雪。』寫完后再次閉上眼睛。這天是己酉年（具體年份需要根據上下文推斷）八月二十四日。當時皇上統兵在江陰，夢見禪師來拜見。問禪師來做什麼。禪師回答說：『將要西歸，特來告別。』皇上醒來后聽說禪師圓寂，認為這與夢境相符，感到驚異。下詔拿出內府的綢緞錢幣資助喪事，並且命令在伏牛山選擇安葬靈龕的地方。舉行舉龕儀式那天，皇上親自前去祭奠，送到郡門外。火化后，舍利子像豆子一樣，用寶瓶盛放。光芒從瓶外發出。世壽七十八歲，僧臘六十四年。
寧波府天寧寺舜田明牧禪師
是臺州黃巖人。在仙居正學寺出家。最初參訪天童竺西禪師。竺西禪師問：『達磨（Bodhidharma，禪宗始祖）不來東土，二祖（慧可）不往西天，意旨如何？』禪師回答說：『金不博金，水不洗水。』竺西禪師對此感到驚異，對身邊的人說：『這是佛法門中的爪牙啊。』禪師又廣泛參訪名宿，如古林茂、竺元道、東州永、元叟端、東嶼海等，都非常器重他。當時日溪泳禪師住在天寧寺，禪師與他互相激勵。元泰定初年（1324年），禪師出任天臺凈慧寺住持，之後又遷往仙居廣度寺、處州連山寺。不久隱居雁蕩山。丞相列怯里不華（Bayanchar）極力邀請他住持天寧寺，賜予『佛智普慧禪師』的稱號，並賜予金襕法衣。禪師的氣度像秋天一樣肅穆。曾經在中峰明本禪師的住處闢室而居，養了一隻鶴，自號鶴松主人。一天，鶴突然死了，禪師寫詩悼念它。過了一年，禪師也示寂了。
玉山珍禪師的法嗣
江寧府蔣山曇芳忠禪師
是南康人。因為寺廟發生火災，第二天梁王登山，問禪師說：『如何興復寺廟？』禪師回答說：『仰仗有大檀越您在。』梁王說：『寺廟已經毀壞了，佛依何處安住？』禪師說：『古佛過
【English Translation】 English version: I shall return. Then he closed his eyes. The attendant monk shook him, requesting a verse. The master glared and scolded him. Thereupon, he grasped the brush and wrote: 'All my life, I've been listing and arranging for others, for seventy-eight years, I've been leaking secrets. Today, I let go and depart, a single snowflake in a vast clear sky.' After finishing, he closed his eyes again. This was on the 24th day of the eighth month of the year Ji-You (the specific year needs to be inferred from the context). At that time, the Emperor was commanding troops in Jiangyin, and he dreamed that the master came to visit. He asked the master why he had come. The master replied, 'I am about to return to the West, so I came to bid farewell.' When the Emperor awoke and heard of the master's passing, he found it consistent with his dream and was amazed. He issued an edict to provide silk and coins from the imperial treasury to assist with the funeral, and ordered that a site be chosen on Mount Funiu for the burial of the stupa. On the day of the stupa raising ceremony, the Emperor personally offered sacrifices and saw it off outside the city gate. After cremation, the relics were like beans, stored in a precious bottle. Light emanated from outside the bottle. His worldly age was seventy-eight, and his monastic age was sixty-four.
Zen Master Shuntian Mingmu of Tianning Temple in Ningbo Prefecture
He was a native of Huangyan in Taizhou. He became a monk at Zhengxue Temple in Xianju. He first visited Zen Master Zhuxi of Tiantong Temple. Zhuxi asked, 'Bodhidharma (達磨，the first patriarch of Zen) did not come to the East, and the Second Patriarch (Huike, 慧可) did not go to the West. What is the meaning of this?' The master replied, 'Gold does not gamble with gold, and water does not wash water.' Zhuxi was amazed by this and said to those around him, 'This is a claw and tooth of the Dharma gate!' The master then widely visited famous monks, such as Gulin Mao, Zhuyuan Dao, Dongzhou Yong, Yuansou Duan, and Dongyu Hai, all of whom highly valued him. At that time, Zen Master Rixi Yong lived in Tianning Temple, and the master encouraged each other with him. In the early years of the Yuan Taiding era (1324 AD), the master became the abbot of Jinghui Temple in Tiantai, and later moved to Guangdu Temple in Xianju and Lianshan Temple in Chuzhou. Soon after, he went into seclusion on Yandang Mountain. Chancellor Bayanchar (列怯里不華) strongly invited him to preside over Tianning Temple, bestowed upon him the title 'Zen Master of Buddha Wisdom and Universal Kindness,' and bestowed a golden kasaya. The master's demeanor was as solemn as autumn. He once lived in a separate room in Zen Master Zhongfeng's residence, raised a crane, and called himself the Master of Crane Pine. One day, the crane suddenly died, and the master wrote a poem to mourn it. A year later, the master also passed away.
Dharma Heir of Zen Master Yushan Zhen
Zen Master Tanfang Zhong of Jiangshan Temple in Jiangning Prefecture
He was a native of Nankang. Because the temple was destroyed by fire, the next day, Prince Liang climbed the mountain and asked the master, 'How can the temple be restored?' The master replied, 'It depends on the great benefactor, you.' The prince said, 'The temple has been destroyed, where does the Buddha reside?' The master said, 'The ancient Buddha passed'
去。今佛再來。主大喜。復笑而言曰。衲子所謂蔣薄粥者何也。師曰。將謂殿下忘卻。后王賜號廣慧圓悟大師。
續燈正統卷二十四 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷二十五
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十三世
天目妙禪師法嗣
杭州府天目中峰明本禪師
錢塘孫氏子。母夢無門開道者。持燈籠至其家。覺而生師。神儀挺異。具大人相。喜跏趺。能言即歌梵唄。凡嬉戲必為佛事。九歲喪母。十五決志出家。甫冠閱傳燈。至庵摩羅女問曼殊。明知生是不生之理。為甚麼卻被生死之所流轉。有疑。已而往參高峰。峰孤峻嚴冷。不假辭色。見師獨歡然。許為祝髮。一日誦金剛。至荷擔如來處。恍然有解。時年二十有四。當至元丙戌。明年從高峰剃染。又明年受具戒。未幾觀流泉有省。詣峰求證。峰為打趁出。既而民間訛傳。官選童男女。師因問。忽有人來問和尚。討童男女時如何。峰曰。我但度竹篦子與他。師于言下洞然。徹法源底。峰為書真贊付師曰。我相不思議。佛祖莫能識。獨許不肖兒。得見半邊鼻。或問高峰諸弟子優劣。峰曰。若初院主等一知半解。不道全無。如義首座。固是莖老
【現代漢語翻譯】 去。現在佛陀再次降臨。國王非常高興，笑著說：『衲子（指僧人）所說的蔣薄粥是什麼意思？』禪師說：『我以為殿下已經忘記了。』後來，國王賜予禪師『廣慧圓悟大師』的稱號。
《續燈正統》卷二十四 《卍新續藏》第84冊 No. 1583 《續燈正統》
《續燈正統》卷二十五
南海普陀山的嗣祖沙門，西蜀的性統編集
臨濟宗
大鑒慧能（六祖慧能）下第二十三世
天目妙禪師的法嗣
杭州府天目山中峰明本禪師
是錢塘孫氏之子。他的母親夢見一位無門（指沒有門戶，比喻佛法無邊）的道者，手持燈籠來到家中。醒來后就生下了禪師。禪師的神態儀表挺拔奇異，具有大人的相貌。喜歡跏趺坐（佛教的一種坐姿）。能說話時就歌唱梵唄（佛教的讚歌）。凡是嬉戲玩耍，必定做佛事（佛教的儀式）。九歲時喪母。十五歲時立志出家。剛成年時閱讀《傳燈錄》，讀到庵摩羅女問文殊菩薩（智慧的象徵）：『明明知道生是不生的道理，為什麼卻被生死所流轉？』心中產生疑問。之後前往參拜高峰原妙禪師。高峰禪師孤傲嚴峻冷漠，不以好臉色示人。見到禪師卻非常高興，允許他剃度。一天，禪師誦讀《金剛經》，讀到『荷擔如來』（承擔如來的事業）之處，忽然有所領悟。當時是至元丙戌年（1286年）。第二年跟隨高峰禪師剃度。又過了一年受具足戒。不久，觀看流水時有所省悟，前往高峰禪師處請求印證。高峰禪師卻打他，將他趕了出去。之後民間訛傳，官府要挑選童男童女。禪師因此問道：『如果有人來問和尚，討要童男童女時該怎麼辦？』高峰禪師說：『我只把竹篦子（禪宗用具，用於警策）給他。』禪師在言下豁然開悟，徹底明白了法源的根本。高峰禪師為他寫了真贊並交付給他，說：『我的相貌不可思議，佛祖都不能認識。唯獨允許不肖的兒子，得見半邊鼻。』有人問高峰禪師的弟子們誰優誰劣，高峰禪師說：『像初院主等人，一知半解，不能說完全沒有。像義首座，確實是老薑。』
【English Translation】 He went. Now the Buddha comes again. The ruler was overjoyed and laughed, saying, 'What is this 'Jiang thin congee' that the monk is talking about?' The Master said, 'I thought Your Highness had forgotten.' Later, the ruler bestowed upon him the title 'Grand Master of Broad Wisdom and Complete Enlightenment'.
Continuation of the Lamp, Orthodox Collection, Volume 24 Supplement to the Wan New Collection, Volume 84, No. 1583, Continuation of the Lamp, Orthodox Collection
Continuation of the Lamp, Orthodox Collection, Volume 25
Compiled by Xing Tong, a Successor Disciple of Pǔtuó Mountain in the South Sea, a Śrāmaṇa from Western Shǔ
Linji School
23rd Generation from Dàjiàn Huineng (the Sixth Patriarch Huineng)
Lineage of Chan Master Miaozan of Tiānmù Mountain
Chan Master Zhōngfēng Míngběn of Tiānmù Mountain in Hángzhōu Prefecture
He was the son of the Sūn family of Qiántáng. His mother dreamed of a Daoist (spiritual practitioner) without a gate (referring to the boundlessness of the Dharma), holding a lantern to her home. Upon awakening, she gave birth to the Master. The Master's appearance was extraordinary, possessing the features of a great man. He liked to sit in the lotus position (a Buddhist posture). As soon as he could speak, he sang Brahminic hymns (Buddhist chants). Whenever he played, he would always perform Buddhist rituals. He lost his mother at the age of nine. At the age of fifteen, he resolved to leave home. Upon reaching adulthood, he read the Transmission of the Lamp Record and came across the passage where the Amala woman asked Mañjuśrī Bodhisattva (symbol of wisdom), 'Clearly knowing the principle that birth is non-birth, why are we still subject to the cycle of birth and death?' He had doubts. Later, he went to visit Master Gāofēng Yuánmiào. Master Gāofēng was solitary, stern, and cold, not showing a pleasant face. However, he was very happy to see the Master and allowed him to shave his head. One day, the Master was reciting the Diamond Sutra and came to the part about 'bearing the burden of the Tathāgata' (undertaking the work of the Buddha), and he suddenly had an understanding. At that time, it was the year Bǐngxū of the Zhìyuán era (1286). The following year, he followed Master Gāofēng to be tonsured. The year after that, he received the full precepts. Soon after, he had an awakening while watching a flowing stream and went to Master Gāofēng to seek confirmation. Master Gāofēng struck him and drove him out. Later, there was a rumor among the people that the government was selecting young boys and girls. The Master therefore asked, 'If someone comes to ask the Abbot for young boys and girls, what should be done?' Master Gāofēng said, 'I will just give him a bamboo staff (a Zen tool used for admonishment).' The Master had a sudden enlightenment upon hearing these words, thoroughly understanding the root of the Dharma. Master Gāofēng wrote a true eulogy for him and gave it to him, saying, 'My appearance is inconceivable, even the Buddhas and Patriarchs cannot recognize it. Only the unworthy son is allowed to see half a nose.' Someone asked Master Gāofēng which of his disciples were superior or inferior. Master Gāofēng said, 'Like the former Abbot and others, they know half of it, but it cannot be said that they know nothing at all. Like the Chief Seat 義首座, he is indeed an old ginger.'
竹。其如七曲八曲。惟本維那。卻是竿上林梓楠。他日成材。未易量也。迨峰遷化。師領院事。以王臣問道為煩。因謝事。遨遊江湖。或船或庵。居無定處。咸榜曰幻住。仁宗聘召不至。賜金襕袈裟。並佛慈圓照廣慧禪師號。復敕師子禪院。為師子正宗禪寺。時宣政院。虛靈隱徑山待師。師皆不就。先是駙馬太尉沈王王璋。當遣人問法。以為未足。復請旨親赍御香。入山參謁。師為升座普說。英宗特旨降香。賜金襕伽黎。師每斥學者。但尚言通。不求實悟。嘗示眾曰。今之參禪不靈驗者。第一。無古人真實志氣。第二。不把生死無常。當做一件大事。第三。拌舍積劫以來所習所重不下。又不具久遠不退轉身心。畢竟病在於何。其實不識生死根本故也。夫根本者。性真圓明。本無生滅去來之相。良由不覺瞥起妄心。迷失本源。虛受輪轉。以故道。迷之則生死始。悟之則輪迴息。蓋根乎迷。而本乎妄也。當知山河大地。明暗色空。五陰四大。至於動不動法。皆是生死根本。若不曾向真實法中脫然超悟。更于悟外別立生涯。別存窠臼。豈堪向生死岸畔劄腳。纖毫不盡。未免復為勝妙境緣。惑在那邊。起諸異想。雖曰曉了。其實未然。惟有痛以生死大事為己重任者。死盡偷心。方堪湊泊。儻存毫髮許善惡取捨。愛憎斷續之見。
則枝葉生矣。可不慎乎。
示眾。瞻在前。忽在後。竹雞晝啼。華鯨夜吼。未了聽一言。如今誰動口。嗟夫學人將此一等言句。作個相似底道理商量。把自家一片潔白田地。添者般野狐涎沫。點污了也。卻不思古人開口處。如大火聚。如大風輪。無你湊泊處。又如吹毛劍。等閑拈出。直要斷人命根。此豈可以心意識卜度。而為得哉。若然。則阿難不假再修。二祖不勞斷臂。何則。彼阿難二祖。聰慧過人。意識明瞭。如汝所解者。彼豈未聞耶。蓋是心不妙悟。則見地不脫。若見地不脫。則動是情意識。輥作一團。在處依草附木。承虛接響。致使上味醍醐。蘊在不凈器中。變成毒藥。一切時中。如個不解脫鬼相似。見人說心說性。便乃扶籬摸壁。湊泊將去。才見人舉起。沒巴鼻。捩轉麵皮。突出牙爪處。未免意識不行。便乃渾圇吞棗。如此等輩。日用一心中。常有二主。互相起滅。有時緣般若。則忘世諦。緣世諦。則忘般若。自不知是腳跟下蹉過。卻謂我工夫未熟。履踐未純。便乃精修白業。作有漏因。以為資助。又有一等。顢頇佛性。儱侗真如者。遇一切境界。只作一個道理。硬自排遣。乃至破律儀。犯禁戒。皆無忌憚。及乎弄到差別境中。排遣不行處。自不知是當面著謾。卻謂我力量未克。聞見不廣。便乃參求
【現代漢語翻譯】 現代漢語譯本：那麼枝葉就會生長出來。能不謹慎嗎？
開示大眾：看在前面，忽然又在後面。竹雞白天啼叫，大鯨魚夜晚怒吼。沒完沒了地聽著一句話，現在有誰動口呢？唉！學佛之人將這些言語，當作相似的道理來揣摩，把自家一片潔白的心田，沾染上這些野狐禪的唾沫，玷污了啊。卻不想古人開口處，如大火燃燒，如大風車旋轉，沒有你插手的地方。又如吹毛利劍，隨便拿出來，就要斷人命根。這哪裡可以用心意識來揣測，而能得到的呢？如果這樣，那麼阿難（Ananda，佛陀十大弟子之一，以記憶力強著稱）不用再次修行，二祖慧可（Huike，禪宗二祖）不用砍斷手臂。為什麼呢？因為阿難和慧可，聰慧過人，意識明瞭，如果像你們所理解的那樣，他們難道沒有聽說過嗎？這是因為心沒有巧妙地領悟，那麼見地就不透徹。如果見地不透徹，那麼所作所為都是情意識，像一團亂麻一樣，到處依附草木，承接虛幻的聲響，以致於上等的醍醐（Ghee，比喻佛法），蘊藏在不乾淨的器皿中，變成毒藥。一切時候，像個不解脫的鬼一樣，見人說心說性，便扶著籬笆摸著墻壁，湊上去揣摩。才見人舉起沒有把柄的話頭，轉過臉皮，露出牙爪的地方，免不了意識不行，便囫圇吞棗。像這樣的人，日常用心中，常有兩個主人，互相起滅。有時緣于般若（Prajna，智慧），就忘記世諦（conventional truth，世俗諦），緣於世諦，就忘記般若。自己不知道是腳跟下錯過，卻說我功夫未熟，實踐未純，便精修有為的善業，作為有漏的因，以為資助。又有一等人，糊里糊塗地對待佛性，含糊籠統地對待真如（Tathata，事物的本然狀態），遇到一切境界，只當作一個道理，硬要排遣。乃至破犯律儀，禁戒，都沒有顧忌。等到弄到差別境中，排遣不通的地方，自己不知道是當面被欺騙，卻說我力量不夠，見聞不廣，便去參訪求教。
【English Translation】 English version: Then the branches and leaves will grow. How can one not be cautious?
Instruction to the assembly: Looking ahead, suddenly behind. The bamboo partridge cries during the day, the great whale roars at night. Having listened endlessly to one sentence, who speaks now? Alas! Students of Buddhism take these words and phrases as similar principles to ponder, and they taint their own pure and white fields of mind with the spittle of wild foxes, defiling them. They do not consider that when the ancients spoke, it was like a great fire burning, like a great wind wheel turning, with no place for you to intervene. It was also like a hair-splitting sword, casually drawn, intending to sever the root of life. How can this be attained by speculating with the mind and consciousness? If so, then Ananda (one of the ten major disciples of the Buddha, known for his strong memory) would not need to cultivate again, and the Second Patriarch Huike (the Second Patriarch of Zen) would not need to cut off his arm. Why? Because Ananda and Huike were exceedingly intelligent, with clear consciousness. If it were as you understand it, would they not have heard of it? It is because the mind has not subtly awakened that the view is not thorough. If the view is not thorough, then all actions are driven by emotions and consciousness, rolling into a tangled mess, clinging to grass and trees everywhere, receiving empty echoes, causing the supreme ghee (a metaphor for the Dharma) to be contained in an unclean vessel, turning into poison. At all times, they are like an unliberated ghost, and when they hear people talking about mind and nature, they lean on fences and feel walls, trying to figure it out. As soon as they see someone raise a headless topic, turn their face, and show their teeth and claws, they inevitably fail to use consciousness and swallow it whole. Such people always have two masters in their daily use of mind, arising and ceasing mutually. Sometimes, they are attached to Prajna (wisdom) and forget conventional truth, and sometimes they are attached to conventional truth and forget Prajna. They do not realize that they have missed it under their feet, but say that my skill is not yet mature, and my practice is not yet pure, so they diligently cultivate meritorious deeds with outflows, as a cause with outflows, thinking it will help. There are also those who are muddle-headed about Buddha-nature and vague about Tathata (the suchness of things), treating all situations as a single principle, forcing themselves to dismiss them. They even break the precepts and violate the rules without any hesitation. When they get to a differentiated situation where dismissal does not work, they do not realize that they have been deceived to their face, but say that my strength is not enough, and my knowledge is not broad, so they go to seek guidance.
古教。該博見聞。又或忘形死心。停機息念。以資狂慧。如上二種學者。蓋為自無正念。況是打頭不曾遇著個咬豬狗手腳底宗師。與之滌盪。坐在病中。不自覺知。終日肆口而談。縱舌而辯。總是隔靴㧓癢。如此參學。要于生死岸頭。一念相應。如吹網欲滿。非愚即狂。近世為人師者。往往不能窮源。只欲學人速得知解。暖熱門庭。多將個瑞巖主人公。臨濟無位真人。即心即佛。他是阿誰等語。與人打交輥。亦不顧他立腳未穩。恐他不能領解。又向他道。參底是誰。學底是誰。要見本性底是誰。只欲他便曏者里認個光影。使其擎拳豎指。進前退後。不離當處。便是西來大意。學人不識好惡。墮他窠臼。如油入面。不得出頭。誠可哀憫。良由不知眾生心中。圓凈湛然。元無污染。只為情生智隔。相變體殊。一妄瞥興。萬緣各立。外則妄見山河大地。明暗色空。內則妄見四大五蘊。見聞知覺。乃至八萬四千塵勞。及與菩提真如。涅槃佛性等相。皆不出此一妄而有。然此妄念。若欲去除。須是工夫純熟。脫落根蒂。坐斷聖凡。劃然開悟。不然。饒你見超二祖。慧過阿難。正坐在第八識中。以識去識。以妄遣妄。如避身影于日中。滅眼華于空里。徒自勞神。轉成差別。所以從上諸老宿。不奈伊何。拈出一把折柄刀子。刺在伊命
根上。待伊捱到轉身不得處。奮命一挨。卒地斷。爆地折。妄消想滅。見謝執忘。便見森羅萬象。廓爾平沉。聞見覺知。當處解脫。並百千世界。融歸一心。自然法法全真。頭頭顯露。然雖如是。若要向衲僧面前。開口吐氣。更須朝打三千。暮打八百。待伊死髑髏上。活眼重開。方有語話分。
小參。大道在目前。山是山。水是水。玄機超物表。聖非聖。凡非凡。一念洞然。萬機廓爾。水晶宮秋容澹澹。森羅萬象吞吐明月珠。雪松齋浩氣沉沉。屏幾六牕交徹寶絲。網。無一物不彰至化。無一事不演真乘。莊周雖蝶夢枕邊。敢保其當機罔措。子韶固蛙聞月下。未許其覿面施呈。者一著子。名不得狀不得。即其知處。已陷重圍。事亦然理亦然。與么會時。早沉識海。所以道。神光獨耀。萬古徽猷。入此門來。莫存知解。且不存知解底句。如何指陳。玉宇秋高無界限。金園春事政敷腴。
示眾。慧劍單提日用中。天然元不犯磨礱。神號鬼哭喪魂膽。遍野尸橫不露鋒。古人與么說話。已是自傷己命了也。殊不知。我王庫內。無如是刀。
臘八示眾。玄玄絕待。妙妙無依。獨露真常。全彰至體。名不得狀不得。雪老冰枯。理無礙事無礙。天荒地迥。萬里云收五夜。四方星燦長空。揭開威音那畔腦門。圓陀陀光
【現代漢語翻譯】 現代漢語譯本： 根本上。等到它（指意識）掙扎到無法轉身的地步，奮力一搏，突然斷裂，轟然崩塌。虛妄的念頭消散，執著和妄想泯滅。一旦領悟到捨棄執著和遺忘，便會發現森羅萬象，廣闊而平靜。聽聞、看見、覺察、知曉，都在當下解脫。所有的百千世界，都融合歸於一心。自然而然地，一切法都完全真實，處處顯露。雖然如此，如果要向衲僧（指僧人）面前開口說話，更需要早晨打三千下，晚上打八百下（比喻苦修）。等到在死寂的骷髏上，重新睜開活潑的眼睛，才能有說話的份。
小參（禪宗用語，指簡短的開示）。大道就在眼前，山是山，水是水。玄妙的機理超越了事物的外表，聖不是聖，凡不是凡。一念之間徹底明瞭，一切機巧都廓然無礙。水晶宮裡秋色清淡，森羅萬象吞吐著明亮的月亮。雪松齋中浩然正氣沉靜深厚，屏風和窗戶交織成精美的絲網。沒有一物不彰顯著最高的造化，沒有一事不演繹著真實的佛法。莊周即使在夢中化為蝴蝶，我敢保證他在關鍵時刻也不會不知所措。子韶即使在月下聽到蛙鳴，也不允許他當面施展。這一著（指禪機），無法用語言來描述，即使知道它，也已經陷入重重包圍。事情是這樣，道理也是這樣，如果這樣理解，早就沉溺於意識的海洋。所以說，神光獨自照耀，萬古流芳。進入此門，不要存有知解。且說這不存知解的語句，又該如何指明？廣闊的天空秋高氣爽，沒有邊際，金色的園林里春意盎然，生機勃勃。
示眾（對大眾的開示）。慧劍（比喻智慧）單獨提起，在日常生活中運用，天然本自具有，無需磨礪。使得神號鬼哭，喪魂落膽，遍地屍體橫陳，卻不露鋒芒。古人這樣說話，已經是自傷性命了。殊不知，我王（指佛）的寶庫里，沒有這樣的刀。
臘八示眾。玄妙至極，沒有任何對待，精妙至極，沒有任何依靠。唯獨顯露出真常，完全彰顯了至高的本體。無法用語言來描述，冰雪消融。道理上沒有阻礙，事相上也沒有阻礙。天地荒蕪，萬里云收，五更時分，四方星辰燦爛地照耀著長空。揭開威音王佛（過去佛名）那邊的腦門，圓陀陀，光芒四射。
【English Translation】 English version: Fundamentally. Wait until it (referring to consciousness) struggles to the point where it cannot turn around. With a desperate effort, it suddenly breaks and collapses with a crash. False thoughts dissipate, attachments and delusions vanish. Once one realizes the abandonment of attachment and forgetting, one will discover the myriad phenomena, vast and peaceful. Hearing, seeing, perceiving, and knowing are all liberated in the present moment. All the hundreds of thousands of worlds merge into one mind. Naturally, all dharmas are completely true, revealed everywhere. Even so, if you want to speak in front of a monastic, you must strike three thousand times in the morning and eight hundred times in the evening (a metaphor for diligent practice). Only when you reopen your lively eyes on a dead skull can you have the right to speak.
Small assembly (a Chan term, referring to a brief instruction). The Great Path is right before your eyes, the mountain is the mountain, the water is the water. The subtle mechanism transcends the appearance of things, the saint is not a saint, the ordinary is not ordinary. In a single thought, everything is thoroughly understood, and all machinations are unobstructed. In the Crystal Palace, the autumn scenery is light and serene, and the myriad phenomena swallow and spit out the bright moon. In the Snow Pine Studio, the vast and righteous energy is deep and profound, and the screens and windows are interwoven into exquisite silk nets. There is nothing that does not manifest the highest creation, and there is nothing that does not deduce the true Dharma. Even if Zhuang Zhou transformed into a butterfly in a dream, I dare to guarantee that he would not be at a loss at the crucial moment. Even if Zi Shao heard the croaking of frogs under the moon, he would not be allowed to display it in person. This move (referring to Chan opportunity) cannot be described in words, and even if you know it, you are already trapped in layers of encirclement. Things are like this, and principles are like this. If you understand it this way, you have long been immersed in the ocean of consciousness. Therefore, it is said that the divine light shines alone, and its glorious achievements will last forever. Enter this gate, do not harbor knowledge and understanding. And how should we point out this sentence that does not harbor knowledge and understanding? The vast sky is high and clear in autumn, without boundaries, and the golden garden is full of spring, full of vitality.
Instruction to the assembly. The sword of wisdom (a metaphor for wisdom) is drawn alone and used in daily life. It is naturally inherent and does not need to be sharpened. It makes gods wail and ghosts cry, losing their souls and courage, and corpses lie across the fields, but it does not reveal its edge. The ancients spoke like this, already harming their own lives. Little do they know that in the treasury of my king (referring to the Buddha), there is no such knife.
Instruction on the eighth day of the twelfth lunar month. Profound and absolute, without any duality, subtle and wonderful, without any reliance. Only revealing the true and constant, fully manifesting the supreme essence. It cannot be described in words, the ice and snow melt. There is no obstacle in principle, and there is no obstacle in phenomena. The world is desolate, the clouds clear for thousands of miles, and at the fifth watch, the stars in all directions shine brightly in the long sky. Uncover the forehead of Buddha Vipaśyin (name of a past Buddha), round and radiant.
灼灼。擉瞎髑髏背後眼光。凈裸裸赤灑灑。勒回三萬劫風飛雷厲之神機。突出五千軸海涌云屯之寐語。大眾。釋迦老子來也。即今在諸人眼睛裡。仰見明星。頂𩕳上成等正覺。諸人還覺眉毛動也無。如其未委。各請歸堂。
示眾。龍牙云。學道之人不識真。只為從前認識神。無量劫來生死本。癡人喚作本來人。本上座今日為伊翻款去也。學道之人不識真。用識作么。只為從前認識神。也不較多。生死本即不問。如何是本來人。喝一喝曰。切忌錯下注腳。至治癸亥八月十五。說偈辭眾曰。我有一句。分付大眾。更問如何。無本可據。置筆安坐而逝。世壽六十一。僧臘三十七。奉全身。塔于本山之西岡。天曆己巳。文宗敕謚智覺。塔曰法雲。元統甲戌。賜廣錄三十卷入藏。號普應國師。
杭州府天目正宗斷崖了義禪師
德清楊氏子。年十七。聞誦高峰上堂語。遂往參謁。侍峰于死關。峰令看萬法歸一一歸何處話。因名從一。他日峰為眾舉牛過窗欞話。師聞有疑。日夕體究。偶過缽盂塘。見松枝雪墜有省。詣峰呈頌曰。不問南北與東西。大地山河一片雪。聲未絕。峰痛棒打出。不覺隕身崖下。人意其必死。同學捫蘿救之。無所損。乃自誓七日取證。未至期。豁然大悟。復馳至死關大呼曰。老和尚今日謾我
【現代漢語翻譯】 現代漢語譯本 明亮啊，明亮啊！刺瞎骷髏背後的眼睛之光。多麼純凈，多麼赤裸！扭轉三萬劫（極長的時間單位）以來風馳電掣般的神機，突出五千軸（形容數量極多）如海涌云屯般的夢語。大眾！釋迦老子（釋迦牟尼佛）來了！就在你們的眼睛裡，仰望可見明星（啟明星），頭頂上成就等正覺（無上正等正覺，佛教最高覺悟）。你們還覺得眉毛動了嗎？如果還不明白，請各自回禪堂去吧。
開示大眾。龍牙（禪師名號）說：『學道之人不識真，只為從前認識神。無量劫來生死本，癡人喚作本來人。』今天本座要為他翻案。學道之人不識真，用認識做什麼？只為從前認識神，也不見得高明多少。生死根本暫且不問，如何是本來人？』（喝一聲）切忌錯下注腳。
至治癸亥年（1323年）八月十五，說偈辭別大眾：『我有一句，分付大眾，更問如何，無本可據。』說完擱下筆，安然坐化。世壽六十一歲，僧臘三十七年。全身被供奉，塔建在本山的西岡。天曆己巳年（1329年），文宗皇帝敕謚為智覺，塔名為法雲。元統甲戌年（1334年），賜廣錄三十卷入藏，號普應國師。
杭州府天目山正宗斷崖了義禪師
德清楊氏之子。十七歲時，聽到高峰（禪師名號）上堂語，於是前往參拜。在死關侍奉高峰。高峰令他參看『萬法歸一一歸何處』的話頭。因此取名從一。後來，高峰為大眾舉『牛過窗欞』的話頭，禪師聽後心生疑惑，日夜體究。偶然經過缽盂塘，看到松枝被雪壓斷而有所領悟。前往高峰處呈頌說：『不問南北與東西，大地山河一片雪。』話音未落，高峰痛打一棒，不覺跌落山崖。人們以為他必死無疑，同學攀援藤蘿救他，卻毫髮無損。於是發誓七日內取證。還未到期，豁然大悟。再次跑到死關大喊：『老和尚今天騙我！』
【English Translation】 English version Bright, so bright! Pierce the light from the eyes behind the skull. How pure, how naked! Reversing the divine mechanism of wind and thunder from thirty thousand kalpas (an extremely long unit of time), highlighting the dreamlike words of five thousand scrolls (describing a very large quantity) like surging seas and gathering clouds. Listen, everyone! Shakyamuni Buddha (釋迦牟尼佛) is here! Right in your eyes, looking up you can see the morning star (啟明星), and on the crown of your head, you achieve Anuttara-Samyak-Sambodhi (無上正等正覺, the highest enlightenment in Buddhism). Do you still feel your eyebrows moving? If you still don't understand, please return to your meditation hall.
Instructing the assembly. Longya (禪師名號) said: 'Those who study the Dao do not recognize the truth, only because they have always recognized the spirit. The root of birth and death for countless kalpas, fools call it the original person.' Today, I, this seat, will overturn this verdict for him. Those who study the Dao do not recognize the truth, what is the use of recognition? Only because they have always recognized the spirit, it is not much better. The root of birth and death will not be asked for now, what is the original person?' (Shouting) Be careful not to make the wrong annotations.
In the eighth month of the Guihai year (1323 AD) of the Zhizhi era, he said a verse to bid farewell to the assembly: 'I have a sentence, entrust it to the assembly, if you ask further, there is no basis to rely on.' After speaking, he put down his pen and passed away peacefully in a seated position. He lived to be sixty-one years old, with thirty-seven years as a monk. His whole body was enshrined, and the pagoda was built on the west ridge of this mountain. In the Jisi year (1329 AD) of the Tianli era, Emperor Wenzong posthumously conferred the title of Zhijue, and the pagoda was named Fayun. In the Jiaxu year (1334 AD) of the Yuantong era, thirty volumes of Guanglu were bestowed to be included in the Tripitaka, and he was given the title of National Teacher Puying.
Zen Master Duanya Liaoyi of the Zhengzong lineage of Mount Tianmu in Hangzhou Prefecture
The son of the Yang family of Deqing. At the age of seventeen, he heard the Shangtang words of Gaofeng (禪師名號), so he went to pay homage. He served Gaofeng at the Death Pass. Gaofeng ordered him to look at the topic 'The myriad dharmas return to one, where does the one return?' Therefore, he was named Congyi. Later, Gaofeng raised the topic of 'The ox passing through the window lattice' for the assembly, and the Zen master felt doubt after hearing it, and studied it day and night. He accidentally passed by Boyu Pond and had an epiphany when he saw the pine branches broken by the snow. He went to Gaofeng and presented a eulogy saying: 'Without asking north, south, east, or west, the earth, mountains, and rivers are all a sheet of snow.' Before the words were finished, Gaofeng struck him hard with a stick, and he fell off the cliff without realizing it. People thought he would surely die, but his classmates climbed the vines to save him, and he was unharmed. So he vowed to obtain proof within seven days. Before the deadline, he suddenly realized. He ran to the Death Pass again and shouted: 'Old monk, you deceived me today!'
不得也。復說偈曰。大地山河一片雪。太陽一照便無蹤。自此不疑諸佛祖。更無南北與西東。峰乃上堂曰。山僧二十餘年。布縵天網子。打鳳羅龍。不曾遇得一蝦一蟹。今日有個蟭螟蟲。撞入網中。固是不堪上眼。三十年後。向孤峰絕頂。揚聲大叫去在。且道。叫個甚麼。舉拂子曰。大地山河一片雪。師謂同學曰。盡大地有一人發真歸元。從一皆知之。峰嘆其俊快。尋回省親。乃奉母入武康上柏。結茅以居。養親事畢。還山見峰。峰曰。大有人見你拖泥帶水。師曰。兩眼對兩眼。遂為剃落。改名了義。峰既示寂。師益韜晦。頹然居下版。四眾累請。乃勉住師子正宗焉。
示眾。若要超凡入聖。永脫塵勞。直須去皮換骨。絕後再蘇。如寒灰髮𦦨。枯木重榮。豈可作容易想。我在老和尚處多年。每被大棒打徹骨髓。不曾有一念遠離心。直至如今。才觸著痛處。不覺淚流。豈似你等歡喜踴躍。咬著些子苦味。便乃掉頭不顧。殊不知。苦味能除百病。大凡工夫。若到省力時。如順水流舟。只要梢公牢牢把舵。才有絲毫異念生。管取喪身失命。若到純一處。不可起一念精進心。不可起一念懈怠心。不可起一念求悟心。不可起一念得失心。才有念生。即有一切邪魔。入你心腋。使你顛狂。胡說亂道。永作魔家眷屬。佛也難救
【現代漢語翻譯】 現代漢語譯本： 不行。又說偈語道：『大地山河一片雪，太陽一照便無蹤。自此不疑諸佛祖，更無南北與西東。』 高峰和尚於是上堂說法，說：『老衲我二十多年來，張布天羅地網，用來擒龍捉鳳，卻不曾遇到一隻蝦或一隻蟹。今天卻有一隻小蟲，撞入網中。實在是看不上眼。三十年後，向孤峰絕頂，大聲叫喊去吧。』且說，叫個什麼？舉起拂塵說：『大地山河一片雪。』 高峰和尚對他的同學說：『整個大地有一個人發真歸元，從一可知全部。』高峰和尚讚歎他俊秀敏捷，不久后他回家探親，於是奉養母親到武康上柏居住，結草廬而居。贍養父母的事情完畢后，回到山中拜見高峰和尚。高峰和尚說：『大有人見你拖泥帶水。』他回答說：『兩眼對兩眼。』於是為他剃度，改名爲了義。高峰和尚圓寂后，他更加韜光養晦，頹然居住在下版。四眾弟子多次請求，才勉強住持師子正宗。 開示大眾：『若要超凡入聖，永遠脫離塵世的勞苦，必須脫胎換骨，死而復生，如同寒冷的灰燼重新發芽，枯萎的樹木重新繁榮，怎麼可以輕易看待呢？我在老和尚那裡多年，常常被大棒打得徹骨，不曾有一念遠離的心。直到如今，才觸碰到痛處，不覺淚流。豈像你們歡喜跳躍，咬著些許苦味，便掉頭不顧。殊不知，苦味能去除百病。大凡做功夫，若到省力時，如順水行舟，只要梢公牢牢把舵。才有一絲一毫的異念產生，必定喪身失命。若到純一處，不可起一念精進心，不可起一念懈怠心，不可起一念求悟心，不可起一念得失心。才有一念產生，即有一切邪魔，進入你的心腋，使你顛狂，胡說亂道，永遠做魔家的眷屬，佛也難以拯救。』
【English Translation】 English version: It is not permissible. He further spoke a verse, saying: 'The great earth, mountains, and rivers are a sheet of snow; once the sun shines, they vanish without a trace. From this point on, I no longer doubt the Buddhas and Patriarchs; there is no longer north, south, west, or east.' Feng (Peak) then ascended the hall and said: 'This old monk for over twenty years has spread a vast net, catching dragons and phoenixes, but has never encountered even a shrimp or a crab. Today, there is a tiny insect that has stumbled into the net. It is truly not worth looking at. After thirty years, go to the solitary peak and shout loudly. Now, what should be shouted?' He raised his whisk and said: 'The great earth, mountains, and rivers are a sheet of snow.' The Master said to his fellow students: 'Throughout the great earth, there is one person who returns to the true origin; from knowing one, all is known.' Feng (Peak) sighed at his quickness and intelligence. Soon after, he returned home to visit his family and then escorted his mother to Shangbai in Wukang, where they built a thatched hut to live in. After fulfilling his duties of supporting his parents, he returned to the mountain to see Feng (Peak). Feng (Peak) said: 'Many people see you as being bogged down in the mud.' The Master replied: 'Eyes meet eyes.' Thereupon, he was tonsured and renamed Liaoyi (Understanding the Meaning). After Feng (Peak) passed away, the Master became even more reclusive, living humbly in Xiaban. After repeated requests from the four assemblies, he reluctantly took up residence at Shizi Zhengzong (Lion's Right Lineage). Instructing the assembly: 'If you want to transcend the ordinary and enter the realm of the sacred, to be forever free from the toils of the world, you must shed your skin and exchange your bones, to be reborn after death, like cold ashes sprouting again, a withered tree flourishing anew. How can you take this lightly? I was with the old monk for many years, and I was often beaten to the marrow with a big stick, but I never had a single thought of straying from my mind. Only now, when I touch the sore spot, do I unconsciously shed tears. How can you be like those who rejoice and leap for joy, tasting a bit of bitterness and then turning away without looking back? Little do you know that bitterness can cure all diseases. In general, when your effort reaches a point where it becomes effortless, it is like a boat sailing downstream; all that is needed is for the boatman to firmly hold the rudder. If even a trace of a different thought arises, you will surely lose your life. When you reach a state of purity, you must not give rise to a single thought of diligence, nor a single thought of laziness, nor a single thought of seeking enlightenment, nor a single thought of gain or loss. As soon as a thought arises, all kinds of demons will enter your armpits, making you go mad, talk nonsense, and forever be a member of the demon's family, and even the Buddha will be unable to save you.'
你。戒之戒之。
順帝元統癸酉除日。謂侍者曰。有一件事天樣大。你還委悉么。良久曰。明日是年朝。正月六日。詣法雲塔西。指空地曰。更好立個無縫塔。其晚與禪者談笑如平時。至夜分乃曰。老僧明日天臺去也。者曰。某甲隨師去。師曰。你走馬也趁我不及。翌旦跏趺而化。世壽七十二。僧臘四十九。藏全身於獅子巖后之云深庵。化之日。雷砰雨射。白晝晦瞑。及葬。雪華繽紛。林木縞素。送葬者數千。初中峰會葬齋次。師謂眾曰。后十二年。更為老僧一會。眾未深信。至是始驗。至元丙子七月。朝廷欽師道行。敕謚佛慧圓明正覺普度大師。
杭州府大覺布衲。祖雍禪師
明州寧海人。侍高峰最久。躬事舂㸑。貌甚黑瘠。戇而少文。初為院主。後首眾。提唱超卓。辛卯。鶴沙瞿提舉。為高峰施巨莊贍眾。峰力辭。瞿乃別營大覺。請師領寺事。及峰臨寂。乃囑師以後事焉。嘗有山居偈曰。就樹縛茅成屋住。拾荊編戶傍溪開。是他懶瓚無靈驗。惹得天書三度來。高風遠韻。概可想見云。後於中竺桂子堂。書偈坐逝。
處州府白雲山禪智寺空中以假禪師
得旨高峰。后棲遲白雲。四方禪侶。聞風來赴。屨滿戶外。至元丙子夏一日。援筆書偈曰。地水火風先佛記。掘地深埋第一義。一免
檀那幾片柴。二免人言無舍利。擲筆趺坐而化。
靈云定禪師法嗣
南昌府般若絕學世誠禪師
示眾。有志之士。趁眾中柴干水便。僧堂溫暖。三年不出門。決定有大受用。有等才作工夫。覺得胸次輕安。目前清凈。便一時放下。作偈作頌。口快舌便。將謂是大了。當誤了一生。可惜前來許多心機。中途而廢。三寸氣斷。將何保任。眾兄弟。若欲出離生死。參須實參。悟須實悟。閻羅大王。不怕你能言能語。
徑山陵禪師法嗣
金華府寶林桐江紹大禪師
嚴州吳氏子。世居桐江。因以為號。幼入里之鳳山剃染。受具戒。參虛谷于徑山。佩服心印。歷事遍參。一日曰。吾今而後。乃知法之無異味也。遂罷參。翻大藏凡三過。內外學咸通其旨。東嶼居凈慈。命典藏鑰。至順壬申。出世里之烏龍。后遷云黃寶林。法會稱極盛。一日示微疾。鳴鼓集眾敘謝。眾請偈。師接筆擲地曰。縱書到彌勒下生。寧復離此。言畢而化。世壽七十四。僧臘五十八。阇維舍利如紺珠。齒牙不壞。有三會語錄。
杭州府徑山竺遠正源禪師
歐陽文忠公之裔。世居南康。年二十七。棄家剃染。受具參方。首謁虛谷。谷舉龍潭吹滅紙燭話問。意旨如何。師曰。焦石可破層冰。谷曰。破后如何。師曰
【現代漢語翻譯】 現代漢語譯本 幾片木柴，微不足道的供養。不要相信別人說沒有舍利（śarīra，遺骨）。擲下筆，結跏趺坐而圓寂。
靈云定禪師的法嗣
南昌府般若絕學世誠禪師
開示大眾：有志向的人，趁著寺院裡柴火乾燥、用水方便、僧堂溫暖，三年不出門，必定會有很大的收穫。有些人剛開始用功，覺得胸懷輕鬆安適，眼前清凈，就一下子放下，作偈作頌，口齒伶俐，以為自己開悟了，這樣會耽誤一生，可惜了之前那麼多的心思，半途而廢。一旦斷氣，拿什麼來保證自己呢？各位同修，如果想要脫離生死輪迴，參禪就要真正地參，開悟就要真正地悟。閻羅王可不怕你能說會道。
徑山陵禪師的法嗣
金華府寶林桐江紹大禪師
嚴州吳氏之子，世代居住在桐江，因此用桐江作為他的號。年幼時在村裡的鳳山剃度出家，受了具足戒。在徑山參拜虛谷禪師，佩服他的心印。經歷各種事務，廣泛參學。有一天說：『我從今以後，才知道佛法的沒有其他味道。』於是開始著書立說，翻譯大藏經三遍，內外學都通曉其旨。住在凈慈寺時，被任命管理藏經的鑰匙。元至順壬申年（1332年），在村裡的烏龍寺出世弘法，後來遷到云黃寶林寺，法會非常興盛。有一天，稍微感到不適，敲鼓召集大眾告別，大眾請求他留下偈語。禪師拿起筆扔在地上說：『縱然寫到彌勒佛下生，終究離不開這個。』說完就圓寂了。世壽七十四歲，僧臘五十八年。荼毗后，舍利像紺青色的寶珠，牙齒沒有損壞。有《三會語錄》傳世。
杭州府徑山竺遠正源禪師
歐陽文忠公的後裔，世代居住在南康。二十七歲時，捨棄家庭出家，受了具足戒后開始參訪各地。首先拜見虛谷禪師，虛谷禪師舉龍潭吹滅紙燭的話頭來問他，意旨如何？禪師說：『焦石可以破開厚厚的冰層。』虛谷禪師說：『破開之後又如何？』禪師說：
【English Translation】 English version A few pieces of firewood, a humble offering. Do not believe those who say there are no śarīra (relics). He threw down his pen, sat in the lotus position, and passed away.
Successor of Chan Master Lingyun Ding
Chan Master Shicheng of Banyue Juexue Temple, Nanchang Prefecture
Instructing the assembly: Aspiring individuals, take advantage of the dry firewood, convenient water, and warm monks' hall in the monastery. If you stay indoors for three years, you will surely have great benefits. Some people, as soon as they start practicing and feel lightness and peace in their hearts and purity before their eyes, immediately give up, composing verses and poems, speaking fluently, thinking they have attained enlightenment. This will waste their entire lives, and it is a pity that so much effort was abandoned halfway. When the last breath is drawn, what will you rely on? Fellow practitioners, if you want to escape the cycle of birth and death, you must truly practice Chan, and you must truly attain enlightenment. King Yama is not afraid of your eloquence.
Successor of Chan Master Ling of Jingshan
Chan Master Shaoda of Baolin Tongjiang Temple, Jinhua Prefecture
A son of the Wu family of Yanzhou, who lived in Tongjiang for generations, hence the name Tongjiang. He was tonsured at Fengshan Temple in his village at a young age and received the full precepts. He visited Master Xugu at Jingshan Temple and admired his mind-seal. He experienced various affairs and widely studied. One day, he said, 'From now on, I know that the Dharma has no other flavor.' Thereupon, he began to write books and translated the Great Treasury of Sutras three times, understanding the meaning of both internal and external studies. When he resided at Jingci Temple, he was appointed to manage the keys to the treasury. In the year Renshen (1332) of the Zhishun era, he emerged to propagate the Dharma at Wulong Temple in his village, and later moved to Yunhuang Baolin Temple, where the Dharma assembly was extremely prosperous. One day, he showed slight illness, beat the drum to gather the assembly to bid farewell. The assembly requested a verse. The master picked up the pen and threw it on the ground, saying, 'Even if I were to write until Maitreya Buddha descends, I would still not be apart from this.' After speaking, he passed away. His age was seventy-four, and his monastic age was fifty-eight. After cremation, the śarīra (relics) were like dark blue pearls, and his teeth remained intact. There is a 'Three Assemblies Record' that has been passed down.
Chan Master Zhengyuan Zhuyuan of Jingshan Temple, Hangzhou Prefecture
A descendant of Ouyang Wenzhong Gong, who lived in Nankang for generations. At the age of twenty-seven, he abandoned his family to become a monk, and after receiving the full precepts, he began to visit various places. He first visited Chan Master Xugu, who raised the story of Longtan blowing out the paper candle to ask him, 'What is the meaning?' The master said, 'A scorched stone can break through thick ice.' Chan Master Xugu said, 'What about after breaking through?' The master said:
。探索乃知。谷曰。所知者何事。師擬對。谷劈脊便棒。師悚然喻旨。后出世觀音興聖。次補道場靈隱。后遷徑山。賜號佛慧慈照普應禪師。以至正辛丑六月示寂。全身塔于徑山。弟子分爪發舍利。藏於道場。世壽七十三。僧臘四十五。
道場信禪師法嗣
湖州府福源石屋清珙禪師
常熟溫氏子。生咸淳初。幼依崇福寺剃染。受具戒。首參高峰。峰示萬法歸一一歸何處話。令參。服勤三年。無所發明。辭峰。峰曰。溫有瞎驢。淮有及庵。宜往見之。因至建陽參及庵。庵問何來。師曰天目。庵曰。有何指示。師曰。萬法歸一。一歸何處。庵曰。汝作么生會。師無語。庵曰。此是死句。甚麼害熱病底。教汝與么。師拜求指的。庵曰。有佛處不得住。無佛處急走過。意旨如何。師不契。庵曰。者也是死句。師不覺悚慄汗下。一日入室。庵再理前話。師曰。上馬見路。庵呵曰。汝在此六年。猶作者個見解。師發憤而去。中途忽舉首見風亭。豁然有省。遂返語庵曰。某甲今日會得活句也。庵曰。汝作么生會。師曰。清明時節雨初晴。黃鶯枝上分明語。庵頷之。因復親炙。久之辭去。庵門送之曰。他日與汝同龕。未幾庵遷道場。師復依之。典藏鑰。悅堂訚主靈隱。師居第二座。罷參后。結庵湖之霞霧山。喜吟詠
【現代漢語翻譯】 探索之後才明白。谷（指某位禪師）問道：『你明白了什麼？』 禪師（指石屋清珙禪師）正要回答，谷禪師劈頭就是一棒。禪師（指石屋清珙禪師）悚然領悟了他的旨意。後來，他出任觀音興聖寺住持，接著又接替靈隱寺的道場，之後遷往徑山寺。朝廷賜予他『佛慧慈照普應禪師』的稱號。于元朝至正辛丑年（1361年）六月圓寂。全身被安葬在徑山寺的塔中。弟子們分了他的指甲、頭髮和舍利子，安放在道場寺中。世壽七十三歲，僧臘四十五年。
道場信禪師的法嗣
湖州府福源石屋清珙禪師
是常熟溫氏之子，生於咸淳年間（1265-1274年）初年。年幼時在崇福寺剃度出家。受了具足戒。最初參訪高峰禪師。高峰禪師用『萬法歸一一歸何處』的話頭來指示他，讓他參究。他勤奮修行了三年，卻沒有任何領悟。於是向高峰禪師告辭。高峰禪師說：『溫州有個瞎驢，淮西有個及庵，你應該去拜見他們。』 因此，他前往建陽參訪及庵禪師。及庵禪師問他從哪裡來。禪師（指石屋清珙禪師）回答說：『天目山。』 及庵禪師說：『有什麼指示嗎？』 禪師（指石屋清珙禪師）說：『萬法歸一，一歸何處？』 及庵禪師說：『你作何理解？』 禪師（指石屋清珙禪師）無言以對。及庵禪師說：『這是死句，像得了熱病一樣。誰教你這麼說的？』 禪師（指石屋清珙禪師）拜求及庵禪師指點。及庵禪師說：『有佛處不得住，無佛處急走過，』 這句話是什麼意思？ 禪師（指石屋清珙禪師）沒有領會。及庵禪師說：『這也是死句。』 禪師（指石屋清珙禪師）不覺悚然，汗流浹背。一天入室請教，及庵禪師再次提起之前的話頭。禪師（指石屋清珙禪師）說：『上馬見路。』 及庵禪師呵斥道：『你在這裡六年了，還是這種見解。』 禪師（指石屋清珙禪師）發憤離開。途中忽然抬頭看見風亭，豁然開悟。於是返回，對及庵禪師說：『我今天領會了活句了。』 及庵禪師問：『你作何理解？』 禪師（指石屋清珙禪師）說：『清明時節雨初晴，黃鶯枝上分明語。』 及庵禪師表示認可。因此再次親近及庵禪師。很久之後，禪師（指石屋清珙禪師）告辭離去。及庵禪師送他出門時說：『將來與你同龕。』 不久，及庵禪師遷往道場寺。禪師（指石屋清珙禪師）再次依止他，擔任典藏鑰的職務。悅堂訚主持靈隱寺，禪師（指石屋清珙禪師）擔任第二座。之後，在湖州的霞霧山結庵隱居，喜歡吟詩作賦。
【English Translation】 Exploration leads to understanding. Gu (referring to a certain Chan master) asked: 'What have you understood?' The Chan master (referring to Shi Wu Qing Gong Chan Shi) was about to answer when Gu Chan master struck him with a staff. The Chan master (referring to Shi Wu Qing Gong Chan Shi) was startled and understood his meaning. Later, he became the abbot of Guanyin Xingsheng Temple, then succeeded the Daocheng Temple of Lingyin Temple, and later moved to Jingshan Temple. The court bestowed upon him the title of 'Chan Master Fohui Cizhao Puying'. He passed away in the sixth month of the Xin Chou year of the Zhizheng era of the Yuan Dynasty (1361 AD). His whole body was buried in the pagoda of Jingshan Temple. His disciples divided his nails, hair, and relics, and enshrined them in Daocheng Temple. He lived to be seventy-three years old, with forty-five years as a monk.
Dharma heir of Chan Master Daocheng Xin
Chan Master Shi Wu Qing Gong of Fuyuan Stone House in Huzhou Prefecture
He was a son of the Wen family in Changshu, born in the early years of the Xianchun era (1265-1274 AD). He was tonsured at Chongfu Temple at a young age. He received the complete precepts. He first visited Chan Master Gaofeng. Chan Master Gaofeng instructed him with the topic of 'The myriad dharmas return to one, where does the one return?' and asked him to investigate. He practiced diligently for three years, but without any understanding. So he bid farewell to Chan Master Gaofeng. Chan Master Gaofeng said: 'There is a blind donkey in Wenzhou, and Ji'an in Huaixi, you should go and visit them.' Therefore, he went to Jianyang to visit Chan Master Ji'an. Chan Master Ji'an asked him where he came from. The Chan master (referring to Shi Wu Qing Gong Chan Shi) replied: 'Tianmu Mountain.' Chan Master Ji'an said: 'What instructions do you have?' The Chan master (referring to Shi Wu Qing Gong Chan Shi) said: 'The myriad dharmas return to one, where does the one return?' Chan Master Ji'an said: 'How do you understand it?' The Chan master (referring to Shi Wu Qing Gong Chan Shi) was speechless. Chan Master Ji'an said: 'This is a dead phrase, like having a fever. Who taught you to say that?' The Chan master (referring to Shi Wu Qing Gong Chan Shi) begged Chan Master Ji'an for guidance. Chan Master Ji'an said: 'One must not dwell where there is Buddha, and one must quickly pass by where there is no Buddha.' What is the meaning of this? The Chan master (referring to Shi Wu Qing Gong Chan Shi) did not understand. Chan Master Ji'an said: 'This is also a dead phrase.' The Chan master (referring to Shi Wu Qing Gong Chan Shi) was startled and sweated profusely. One day, he entered the room to ask for instruction, and Chan Master Ji'an brought up the previous topic again. The Chan master (referring to Shi Wu Qing Gong Chan Shi) said: 'Mounting the horse, one sees the road.' Chan Master Ji'an scolded: 'You have been here for six years, and you still have this kind of understanding.' The Chan master (referring to Shi Wu Qing Gong Chan Shi) left in anger. On the way, he suddenly looked up and saw the wind pavilion, and suddenly realized. So he returned and said to Chan Master Ji'an: 'I have understood the living phrase today.' Chan Master Ji'an asked: 'How do you understand it?' The Chan master (referring to Shi Wu Qing Gong Chan Shi) said: 'The rain clears in the Qingming season, and the orioles sing clearly on the branches.' Chan Master Ji'an nodded in approval. Therefore, he approached Chan Master Ji'an again. After a long time, the Chan master (referring to Shi Wu Qing Gong Chan Shi) bid farewell and left. Chan Master Ji'an saw him off and said: 'One day, I will share the same niche with you.' Soon, Chan Master Ji'an moved to Daocheng Temple. The Chan master (referring to Shi Wu Qing Gong Chan Shi) followed him again, serving as the custodian of the keys. Yuetang Yin presided over Lingyin Temple, and the Chan master (referring to Shi Wu Qing Gong Chan Shi) served as the second seat. Later, he built a hermitage in the Xiawu Mountain of Huzhou, and enjoyed chanting poems.
。有山居諸偈。至順辛未四月。出住當湖福源。
上堂。把住也鋒铓不露。放行也十字縱橫。水云深處相逢。卻在千峰頂上。千峰頂上相逢。卻在水云深處。今朝福源寺里開堂演法。昨日天湖庵畔墾土耕煙。所以道。法無定相。遇緣即宗。可傳真寂之風。仰助無為之化。正與么時如何。拈拄杖卓一下曰。九萬里鵬才展翼。一千年鶴便翱翔。
謝專使並三塔和尚首座都寺上堂。睦州唆臨濟吃棒。不是好心。楊岐逼慈明晚參。不是好心。趙州訪道吾。不是好心。福源專使逼人住院。且道是好心。不是好心。珊瑚枕上兩行淚。半是思君半恨君。
謝殿主凈頭上堂。一身清凈。則多身清凈。一世界清凈。則多世界清凈。東司頭臭氣。佛殿里蓬塵。且道從甚麼處得來。以手掩鼻曰。又是一點也。
中秋謝藏主上堂。天上月正圓。人間月方半。諸人恐未知。打鼓普請看。道是如來藏里摩尼珠。又似賓頭盧尊者手中琉璃碗。比也不可比。辯也不可辯。天風吹露濕桂花。香浸云邊廣寒殿。
上堂。我有一句子。欲與諸人說破。又恐諸人罵我。不與諸人說破。又恐諸人疑我。且道。如今說即是。不說即是。撫膝曰。知我罪我。吾無辭焉。
上堂。黃梅俾老盧踏碓。石頭譏藥山不為。有一丈蓬。可以
【現代漢語翻譯】 現代漢語譯本： 有山居諸偈。至順辛未（1331年）四月，出住當湖福源。
上堂：把住也鋒芒不露，放行也十字縱橫。水云深處相逢，卻在千峰頂上。千峰頂上相逢，卻在水云深處。今朝福源寺里開堂演法，昨日天湖庵畔墾土耕煙。所以道：法無定相，遇緣即宗。可傳真寂之風，仰助無為之化。正與么時如何？拈拄杖卓一下曰：九萬里鵬才展翼，一千年鶴便翱翔。
謝專使並三塔和尚首座都寺上堂：睦州唆臨濟（人名）吃棒，不是好心。楊岐（地名）逼慈明（人名）晚參，不是好心。趙州（地名）訪道吾（人名），不是好心。福源專使逼人住院，且道是好心？不是好心？珊瑚枕上兩行淚，半是思君半恨君。
謝殿主凈頭上堂：一身清凈，則多身清凈；一世界清凈，則多世界清凈。東司頭臭氣，佛殿里蓬塵，且道從甚麼處得來？以手掩鼻曰：又是一點也。
中秋謝藏主上堂：天上月正圓，人間月方半。諸人恐未知，打鼓普請看。道是如來藏（佛教術語，指一切眾生皆具有的佛性）里摩尼珠（梵語，意為『如意寶珠』），又似賓頭盧尊者（阿羅漢之一）手中琉璃碗。比也不可比，辯也不可辯。天風吹露濕桂花，香浸云邊廣寒殿。
上堂：我有一句子，欲與諸人說破，又恐諸人罵我；不與諸人說破，又恐諸人疑我。且道，如今說即是？不說即是？撫膝曰：知我罪我，吾無辭焉。
上堂：黃梅（地名）俾老盧（指六祖慧能）踏碓，石頭（人名）譏藥山（地名）不為。有一丈蓬，可以
【English Translation】 English version: There are several verses on living in the mountains. In the fourth month of the Xīnwèi year of the Zhìshùn reign (1331), I came to reside at Fúyuán in Dānghú.
Ascending the Hall: Holding it, the sharp edge is not revealed; releasing it, it is vertical and horizontal in all directions. Meeting in the depths of the water and clouds, yet it is on the summit of a thousand peaks. Meeting on the summit of a thousand peaks, yet it is in the depths of the water and clouds. Today, I open the hall and expound the Dharma at Fúyuán Temple; yesterday, I cultivated the land and tilled the smoke at Tiānhú Hermitage. Therefore, it is said: The Dharma has no fixed form; it follows the conditions it encounters. It can transmit the wind of true stillness and assist the transformation of non-action. What is it like at just such a time? He raises his staff and strikes it once, saying: The Peng bird spreads its wings for ninety thousand miles; the crane soars for a thousand years.
Thanking the Special Envoy and the Abbot of the Three Pagodas, the Head Seat, and the Chief Administrator, ascending the Hall: Mùzhōu (place name) urged Línjì (person name) to eat the stick, not out of good intentions. Yángqí (place name) forced Címíng (person name) to attend evening meditation, not out of good intentions. Zhàozhōu (place name) visited Dàowú (person name), not out of good intentions. The Special Envoy of Fúyuán forces people to reside here; tell me, is it out of good intentions? Not out of good intentions? Two lines of tears on the coral pillow, half of them are longing for you, half of them are hating you.
Thanking the Hall Master Jìngtóu, ascending the Hall: If one body is pure, then many bodies are pure; if one world is pure, then many worlds are pure. The stench from the east lavatory, the dust in the Buddha hall; tell me, where does it come from? He covers his nose with his hand, saying: It is just another point.
Mid-Autumn, thanking the Library Master, ascending the Hall: The moon in the sky is perfectly round; the moon on earth is only half full. If you are afraid that you do not know, beat the drum and invite everyone to look. It is said to be the Mani jewel (Sanskrit, meaning 'wish-fulfilling jewel') in the Tathāgatagarbha (Buddhist term, referring to the Buddha-nature inherent in all beings), and also like the crystal bowl in the hand of Venerable Piṇḍola (one of the Arhats). Comparing it is impossible; arguing about it is impossible. The heavenly wind blows dew and wets the osmanthus flowers; fragrance permeates the Guanghan Palace (mythical palace on the moon) at the edge of the clouds.
Ascending the Hall: I have a sentence that I want to reveal to you all, but I am afraid that you will scold me; if I do not reveal it to you all, I am afraid that you will doubt me. Tell me, is it right to speak now? Is it right not to speak? He strokes his knee and says: Know me, blame me; I have no excuse.
Ascending the Hall: Huángméi (place name) made old Lú (referring to the Sixth Patriarch Huineng) tread the mortar; Shítóu (person name) ridiculed Yàoshān (place name) for not acting. There is a ten-foot-long
使八面風。無三尺鞭。難以控千里馬。伊蘭園裡不生栴檀。黃檗樹頭討甚蜜果。
上堂。動若行雲。止猶穀神。水中鹹味。色里膠青。細雨濕衣看不見。閑花落地聽無聲。
上堂。所聞不可聞。所見不可見。昨夜五更風。吹落桃華片。蒼苔面上生紅霞。百鳥不來春爛熳。
上堂。吃飯要止飢。飲水要止渴。著衣要免寒。歸鄉要到家。學道要到三世諸佛開口不得處。參禪要到歷代祖師插腳不入處。若不如此。倚他門戶。傍他墻壁。聽人指揮。吃人洟唾。總不丈夫。福源與么說話。良藥苦口。忠言逆耳。
上堂。是聖是凡。入門便見波斯鼻孔。開眼便見蚌蛤心肝。開口便見諸人兩莖眉毛橫在眼上。因甚看他不見。明眼人前三尺暗。
上堂。臘月一。水生骨。虛明自照。不勞心力。白鷗寒雁蘆華。無處尋他軌跡。待得日暖冰融水面寬。依舊飛來照破湖光碧。
上堂。即心即佛也不是。非心非佛也不是。不是心不是佛不是物也不是。恁么也不是。不恁么也不是。恁么不恁么總不是。子細看來。直教你無用心處。正好用心。卓拄杖曰。藕穿平地為荷葉。筍過東家作竹林。
住持七年後。以老引退。復歸天湖。至正間。順帝降香幣。皇后賜金襕法衣。聞天湖之風者。莫不心爽神慕。以
為真得古先德遺型。至正壬辰七月二十四。云微疾。中夜集眾訣別。眾請後事。師索筆書偈曰。青山不著臭屍骸。死了何須掘土埋。顧我也無三昧火。光前絕後一堆柴。書畢擲筆而逝。阇維。舍利五色。塔于天湖之原。以及庵之塔配之。示不忘同龕意也。壽八十一。臘五十四。高麗國師太古愚。嘗侍師得旨。王聞欽渴。表達朝廷。敕謚佛慈慧照禪師。仍乞移文江浙。請凈慈平山林入天湖。分師舍利之半。歸國供養。
金華府羅山正覺石門至剛禪師
世居山麓。得法遊歷罷。歸里建寶坊。文其楣曰正覺。
歲除日。謝道德首座順侍者看病上堂。歲事除。年華畢。尊莫尊乎道。貴莫貴乎德。覺即般若因。順即菩提佛。當知種豆不生麻。因果自然明歷歷。然雖如是。且道如何見得。八福田中看病第一。
小參。踏翻生死海。涓滴不留。推倒涅槃城。纖塵不立。且是不勞餘力。如壯士揮戈鋒铓不犯。如人善射毫髮無差。自然處處逢源。頭頭合轍。不假修證。本自圓成。盡大地是勝妙覺場。遍法界是真如實地。悟取人人有分。了知個個無虧。一念不生。入三摩地。一塵不動。轉大法輪。自利利他俱登彼岸。全身放下總得自繇。到者里。說甚涅槃生死真如佛性。了無一法當情。直得十方坐斷。今日舉揚般
【現代漢語翻譯】 現代漢語譯本： 這是真正得到了古代先德遺留下來的風範。至正壬辰年（1352年）七月二十四日，云（禪師）略感不適，半夜召集眾人訣別。眾人請示後事，禪師拿起筆寫下偈語：『青山不著臭屍骸，死了何須掘土埋。顧我也無三昧火，光前絕後一堆柴。』寫完擲筆而逝。荼毗（火化）后，舍利呈現五色。在天湖之原建塔，並將以及庵的塔與之相配，表示不忘同龕（共同安葬）之意。享年八十一歲，僧臘五十四年。高麗國師太古愚曾侍奉禪師並得到教誨。國王聞知后非常欽佩，上達朝廷，朝廷敕封謚號為佛慈慧照禪師，並請求移文至江浙，請凈慈寺和平山寺將天湖寺分得的禪師舍利一半送回高麗供養。 金華府羅山正覺石門至剛禪師 世居山麓，得法后遊歷完畢，回到家鄉建造寶坊，並在門楣上題寫『正覺』二字。 歲除日，感謝道德首座和順侍者前來探病，上堂說法：『歲事已除，年華已逝。最尊貴莫過於道，最珍貴莫過於德。覺悟即是般若之因，順從即是菩提之佛。應當知道種豆不會生麻，因果報應自然明明白白。』雖然如此，那麼如何才能見到呢？在八福田中，看病是第一福。』 小參（簡短的禪修開示）：『踏翻生死之海，不留一絲一毫；推倒涅槃之城，不立纖塵。這並不費力，就像壯士揮舞戈矛，鋒芒不犯；就像善於射箭的人，毫髮不差。自然處處逢源，頭頭是道。不假借任何修證，本來就是圓滿成就的。整個大地都是殊勝美妙的覺悟道場，整個法界都是真如實地。領悟它，人人有份；瞭解它，個個不虧。一念不生，進入三摩地（禪定）；一塵不動，轉大法輪。自利利他，共同登上彼岸。全身放下，完全獲得自由。到了這裡，說什麼涅槃、生死、真如、佛性呢？沒有一法可以執著，直接截斷十方。今日舉揚般若（智慧）。』
【English Translation】 English version: This truly embodies the legacy of ancient virtuous predecessors. On the twenty-fourth day of the seventh month of the Ren Chen year of the Zhi Zheng reign (1352), Yun (Chan Master) felt slightly unwell and gathered the assembly in the middle of the night to bid farewell. The assembly requested instructions regarding future affairs. The Master took up a brush and wrote a verse: 'Green mountains do not hold stinking corpses; why dig and bury when dead? Alas, I have no Samadhi fire; a pile of firewood, ending the past and future.' After writing, he threw down the brush and passed away. After cremation (Jataka), the relics were of five colors. A pagoda was built at the source of Tianhu, and the pagoda of Yiji Nunnery was paired with it, indicating that he did not forget the intention of sharing the same niche (being buried together). He lived to the age of eighty-one, with fifty-four years as a monk. The National Preceptor of Goryeo, Taigu Yu, once served the Master and received teachings. The King, upon hearing this, greatly admired him and reported it to the court. The court posthumously conferred the title 'Chan Master of Buddha's Compassion and Wisdom Illumination' and requested that a document be sent to Jiangzhe, asking Jingci Temple and Pingshan Temple to send half of the Master's relics from Tianhu Temple back to Goryeo for veneration. Chan Master Zhigang of Zhengjue Shimen, Luoshan, Jinhua Prefecture He lived at the foot of the mountain. After obtaining the Dharma and traveling, he returned to his hometown and built a precious monastery, inscribing 'Zhengjue' (Right Enlightenment) on the lintel. On New Year's Eve, he thanked Chief Monk Daode and attendant Shun for visiting him while he was ill, and gave a Dharma talk: 'The affairs of the year are over, and the years have passed. Nothing is more honorable than the Dao, and nothing is more precious than virtue. Awakening is the cause of Prajna (wisdom), and obedience is the Buddha of Bodhi (enlightenment). You should know that planting beans will not produce hemp; the cause and effect are naturally clear and distinct.' Even so, how can one see it? In the eight fields of merit, caring for the sick is the first. Short Dharma talk: 'Overturn the sea of birth and death, leaving not a single drop; demolish the city of Nirvana, establishing not a speck of dust. This requires no extra effort, like a strong man wielding a spear, the edge not touching; like a skilled archer, without the slightest deviation. Naturally, one finds a source everywhere, and every path leads to the same destination. Without relying on cultivation and realization, it is inherently complete. The entire earth is a supremely wonderful place of enlightenment, and the entire Dharma realm is the true and real ground. Comprehend it, and everyone has a share; understand it, and everyone lacks nothing. With one thought not arising, enter Samadhi (meditative absorption); with not a speck of dust moving, turn the great Dharma wheel. Benefiting oneself and others, together ascend to the other shore. Completely let go, and gain complete freedom. Having arrived here, what is there to say about Nirvana, birth and death, true nature, or Buddha-nature? There is no Dharma to cling to, directly cutting off the ten directions. Today, I extol Prajna (wisdom).'
若。端為追薦上峰最庵主。不動腳跟。高超樂土。不勞舉念。即證無生。擊拂子曰。見徹本來無隱蔽。紛紛桂子散天香。
臨終訣眾偈曰。七十六年。瞭然寬廓。拶破虛空。須彌倒卓。
杭州府凈慈平山處林禪師
本郡仁和王氏子。生時有異徴。年十二。父母命投廣嚴寺出家。十七受具戒。參方。母為治裝。使行謁及庵于金華。庵留居侍司。一夕庵捻紙燭舉示師曰。龍潭吹滅。汝作么生。師方擬答。庵遽以手掩其口。從此悟入。庵遷道場。命典藏鑰。未幾秉拂升座。機如瓶瀉。眾咸懾伏。洎庵示寂。往依虛谷陵于仰山。陵處以第二座。皇慶癸丑。出世大慈定慧。瓣香為及庵嗣。復開山當湖福源。再遷中竺。至正癸未。行宣政院使。請主凈慈。十八年中。殿堂鐘鼓為之一新。丞相達識鐵睦爾。請移靈隱。正謀起廢。值張吳自蘇入杭。師謂眾曰。吾緣盡矣。乃還凈慈。更衣沐浴。集眾說偈而化。當辛丑五月一日。世壽八十三。僧臘六十六。敕謚普慧性悟禪師。塔凈居庵右。
匡山源禪師法嗣
杭州府海門天真惟則禪師
別號冰檗老人。吳興費氏子。母夢異僧分衛到門。覺而有娠。及誕。異香襲人。髫年禮杭之祐福高林壽為師。年十六受具戒。二十三遊方。謁楚石千巖無見無聞等一十
【現代漢語翻譯】 現代漢語譯本： 若。特意為上峰最庵主（禪師名號）追薦祈福。不為外物所動，便能超脫至極樂凈土。無需任何刻意念想，當下即可證得無生之境。拿起拂塵說道：『徹底領悟本來面目，毫無隱蔽之處，如同桂花飄香，瀰漫整個天空。』
臨終時向眾人告別的偈語說：『七十六年的人生，瞭然於心，寬廣無垠。打破虛空，須彌山（佛教名山）也會倒塌。』
杭州府凈慈平山處林禪師
是本郡仁和縣王氏之子。出生時有奇異的徵兆。十二歲時，父母讓他到廣嚴寺出家。十七歲時受具足戒。四處參學。母親為他準備行裝，讓他去金華拜見及庵（禪師名號）。及庵禪師留他在身邊侍奉。一天晚上，及庵禪師捻著紙燭，舉起來給處林禪師看，說：『龍潭吹滅（典故），你作何解釋？』處林禪師剛要回答，及庵禪師立刻用手摀住他的嘴。處林禪師從此開悟。及庵禪師遷往道場，命處林禪師掌管藏經的鑰匙。不久，處林禪師開始主持法會，說法如瓶中之水傾瀉而出，眾人無不敬畏。及庵禪師圓寂后，處林禪師前往仰山依止虛谷陵禪師。虛谷陵禪師讓他擔任第二座。皇慶癸丑年（1333年），處林禪師出任大慈定慧寺住持，以報答及庵禪師的恩德。又開創當湖福源寺。后又遷往中竺寺。至正癸未年（1343年），行宣政院的使者，請他主持凈慈寺。十八年中，凈慈寺的殿堂鐘鼓煥然一新。丞相達識鐵睦爾，請他移居靈隱寺。正準備興建時，遇到張士誠、吳王從蘇州攻入杭州。處林禪師對眾人說：『我的緣分盡了。』於是回到凈慈寺，更換衣服，沐浴，召集眾人說了偈語后圓寂。時間是至正辛丑年（1361年）五月初一，世壽八十三歲，僧臘六十六年。朝廷敕封為普慧性悟禪師，塔在凈居庵的右邊。
匡山源禪師法嗣
杭州府海門天真惟則禪師
別號冰檗老人。吳興費氏之子。母親夢見奇異的僧人前來乞食。醒來后就懷孕了。等到出生時，異香撲鼻。年幼時拜杭州祐福高林壽為師。十六歲受具足戒。二十三歲開始遊方參學，拜見了楚石、千巖、無見、無聞等一十位禪師。
【English Translation】 English version: If, especially to pray for the late Abbot Zui An (Zen master's name) of Shangfeng. Without being moved by external things, one can transcend to the Pure Land of Ultimate Bliss. Without any deliberate thoughts, one can immediately attain the state of non-birth. He picked up the whisk and said: 'Thoroughly understand the original face, without any concealment, like the fragrance of osmanthus spreading throughout the sky.'
The verse of farewell to the assembly at the time of death said: 'Seventy-six years of life, clearly understood in the heart, boundless and vast. Breaking through the void, Mount Sumeru (Buddhist sacred mountain) will also collapse.'
Zen Master Chulin of Pingshan, Jingci Temple, Hangzhou Prefecture
He was the son of the Wang family of Renhe County in this prefecture. There were strange omens at birth. At the age of twelve, his parents sent him to Guangyan Temple to become a monk. At the age of seventeen, he received the full precepts. He traveled around to study. His mother prepared his luggage and sent him to Jinhua to visit Abbot Ji'an (Zen master's name). Abbot Ji'an kept him by his side to serve. One night, Abbot Ji'an twisted a paper candle, held it up for Chulin to see, and said: 'Longtan blew it out (allusion), how do you explain it?' Just as Chulin was about to answer, Abbot Ji'an immediately covered his mouth with his hand. Chulin was enlightened from this. Abbot Ji'an moved to the monastery and ordered Chulin to manage the keys to the scripture collection. Soon, Chulin began to preside over Dharma assemblies, and his teachings poured out like water from a bottle, and everyone was in awe. After Abbot Ji'an passed away, Chulin went to Yangshan to rely on Zen Master Xugu Ling. Zen Master Xugu Ling made him the second seat. In the Gui Chou year of Huangqing (1333), Zen Master Chulin took over as abbot of Daci Dinghui Temple to repay the kindness of Abbot Ji'an. He also founded Fuyuan Temple in Danghu. Later, he moved to Zhongzhu Temple. In the Guiwei year of Zhizheng (1343), the envoy of the Xuanzheng Yuan invited him to preside over Jingci Temple. In the eighteen years, the halls and drums of Jingci Temple were renewed. Prime Minister Dashitie Muer invited him to move to Lingyin Temple. Just as he was preparing to build it, he encountered Zhang Shicheng and King Wu attacking Hangzhou from Suzhou. Zen Master Chulin said to the assembly: 'My fate is exhausted.' So he returned to Jingci Temple, changed his clothes, bathed, and gathered the assembly to say a verse before passing away. The time was the first day of the fifth month of the Xin Chou year of Zhizheng (1361), at the age of eighty-three, and sixty-six years as a monk. The court posthumously named him Zen Master Puhui Xingwu, and his pagoda is to the right of Jingju Nunnery.
Dharma Successor of Zen Master Yuan of Kuangshan
Zen Master Weize of Tianzhen, Haimen, Hangzhou Prefecture
Also known as the Old Man of Ice and Borer. He was the son of the Fei family of Wuxing. His mother dreamed of a strange monk coming to beg for food. She woke up and was pregnant. When he was born, a strange fragrance filled the air. As a child, he worshiped Gao Linshou of Youfu Temple in Hangzhou as his teacher. He received the full precepts at the age of sixteen. At the age of twenty-three, he began to travel around to study, and visited ten Zen masters including Chushi, Qianyan, Wujian, and Wuwu.
八員尊宿。因緣不契。后之匡廬。遇無極。極終日不語。無所啓發。一日值極如廁。師急趨前問曰。如何是祖師西來意。極擒住曰。道道。師豁然頓悟。於是遨遊江湖。平山居靈隱。招致典藏。后因受業老病。遂歸省侍。四方學者麔至。固請開法。
開堂日。僧問。作么生是佛祖為人處。師曰。狗䑛熱油鐺。曰和尚今日開堂。還有為人處么。師曰。猛虎當途坐。曰豈無方便。師震威一喝。
問。如何是日面佛。師曰。今日云生。曰如何是月面佛。師曰。夜來再看。
上堂。舉明果道。十五日已前。提水放火。十五日已后。鵲噪鴉鳴。正當十五日。風恬浪靜。國泰民安。有一句到你。啞卻我口。無一句到你。瞎卻你眼。十字街頭潘四郎。頭不梳面不洗。知他是凡是聖。師曰。應庵老漢。大似倚富欺貧。賣弄不少。海門即不然。十五日已前。明不離暗。十五日已后。暗不離明。正當十五日。明暗頓忘。古今絕待。你諸人向甚麼處體究。擊拂子曰。閑中不契林泉樂。坐久但閑風雨聲。
臘八上堂。威音王已前。未曉一法一字時。早是超佛越祖。黃面老子。因甚臘月八夜。方始成道。者噇酒糟漢。惑亂世間。何有了期。海門今日點破了也。汝諸人即今道得也未。良久卓拄杖曰。將謂胡𩯭赤。更有赤須
【現代漢語翻譯】 現代漢語譯本： 有八位德高望重的僧人，因為機緣不合，後來到了匡廬山。在那裡遇到了無極禪師。無極禪師整天不說話，沒有給予任何啓發。有一天，正好無極禪師去廁所，這位僧人急忙上前問道：『如何是祖師西來意？』（什麼是禪宗祖師從西方傳來的真意？）無極禪師一把抓住他說：『道！道！』（說！說！）這位僧人豁然頓悟，於是開始遊歷江湖。他住在平山的靈隱寺，招收門徒，整理典籍。後來因為供養他的老和尚生病，於是回去侍奉。四方求學的僧人蜂擁而至，堅決請求他開壇講法。
開壇講法那天，有僧人問道：『作么生是佛祖為人處？』（佛祖教化眾生的方法是什麼？）禪師說：『狗舔熱油鐺。』（狗舔熱油鍋。）僧人說：『和尚今天開壇講法，還有教化人的方法嗎？』禪師說：『猛虎當途坐。』（猛虎擋路而坐。）僧人說：『豈無方便？』（難道沒有方便之法嗎？）禪師威嚴地大喝一聲。
僧人問：『如何是日面佛？』（什麼是日面佛？）禪師說：『今日云生。』（今天有云彩。）僧人問：『如何是月面佛？』（什麼是月面佛？）禪師說：『夜來再看。』（晚上再看。）
禪師上堂說法，引用明果禪師的話說：『十五日已前，提水放火。』（農曆十五日之前，提水做飯。）『十五日已后，鵲噪鴉鳴。』（農曆十五日之後，喜鵲叫，烏鴉鳴。）『正當十五日，風恬浪靜，國泰民安。』（正當農曆十五日，風平浪靜，國家太平，人民安樂。）『有一句到你，啞卻我口。』（如果有一句話說到你心裡，我就啞口無言。）『無一句到你，瞎卻你眼。』（如果沒有一句話說到你心裡，你就視而不見。）『十字街頭潘四郎，頭不梳面不洗，知他是凡是聖。』（十字街頭的潘四郎，頭髮不梳，臉也不洗，誰知道他是凡人還是聖人。）禪師說：『應庵老漢，大似倚富欺貧，賣弄不少。』（應庵老和尚，很像仗著有錢欺負窮人，賣弄了不少。）『海門即不然。十五日已前，明不離暗。』（海門我卻不這樣認為。農曆十五日之前，光明不離黑暗。）『十五日已后，暗不離明。』（農曆十五日之後，黑暗不離光明。）『正當十五日，明暗頓忘，古今絕待。』（正當農曆十五日，光明和黑暗都忘記了，古往今來，獨一無二。）『你諸人向甚麼處體究？』（你們各位要向什麼地方去體會呢？）禪師敲擊拂塵說：『閑中不契林泉樂，坐久但閑風雨聲。』（閑暇時不能體會到山林泉石的樂趣，坐久了只聽到風雨的聲音。）
臘八節上堂說法，禪師說：『威音王（過去佛名）已前，未曉一法一字時，早是超佛越祖。』（在威音王佛之前，還沒有領悟一法一字的時候，早就超越了佛和祖師。）『黃面老子，因甚臘月八夜，方始成道？』（釋迦牟尼佛，為什麼在臘月八日的晚上，才開始得道？）『者噇酒糟漢，惑亂世間，何有了期？』（這個吃酒糟的傢伙，迷惑世人，什麼時候才能結束？）『海門今日點破了也。汝諸人即今道得也未？』（海門我今天點破了。你們各位現在說得出來嗎？）良久，禪師拄著枴杖說：『將謂胡𩯭赤，更有赤須。』（還以為鬍鬚是紅色的，沒想到還有紅色的鬍子。）
English version: Eight venerable monks, due to uncongenial circumstances, later went to Mount Kuanglu. There they met Zen Master Wuji (無極 - Boundless). Wuji (無極) remained silent all day, offering no enlightenment. One day, when Wuji (無極) went to the toilet, the monk rushed forward and asked, 'What is the meaning of the Patriarch's coming from the West?' (祖師西來意 - the fundamental principle of Zen Buddhism brought from India). Wuji (無極) grabbed him and said, 'Speak! Speak!' The monk suddenly attained enlightenment and began to travel the world. He resided at Lingyin Temple (靈隱寺 - Temple of the Soul's Retreat) in Pingshan, gathering disciples and organizing scriptures. Later, because the old monk who supported him became ill, he returned to serve him. Scholars from all directions flocked to him, earnestly requesting him to open a Dharma assembly.
On the day of the Dharma assembly, a monk asked, 'What is the Buddha's way of guiding people?' The Zen master said, 'A dog licks a hot oil pan.' The monk said, 'Does the abbot have a way of guiding people today, on the occasion of opening the Dharma assembly?' The Zen master said, 'A fierce tiger sits in the middle of the road.' The monk said, 'Isn't there an expedient means?' The Zen master gave a thunderous shout.
A monk asked, 'What is the Buddha with the sun face?' The Zen master said, 'Today, clouds arise.' The monk asked, 'What is the Buddha with the moon face?' The Zen master said, 'Look again tonight.'
The Zen master ascended the Dharma seat and quoted Mingguo's words, 'Before the fifteenth day, carry water and make fire.' (提水放火 - daily chores). 'After the fifteenth day, magpies chirp and crows caw.' (鵲噪鴉鳴 - ordinary sounds). 'On the fifteenth day itself, the wind is calm, the waves are still, the country is peaceful, and the people are content.' (風恬浪靜，國泰民安 - peace and prosperity). 'If one sentence reaches you, it will silence my mouth.' 'If no sentence reaches you, it will blind your eyes.' 'Pan Silang (潘四郎 - a common name) at the crossroads, with uncombed hair and an unwashed face, who knows if he is ordinary or a sage?' The Zen master said, 'Old man Ying'an (應庵 - name of a Zen master), is very much like the rich bullying the poor, showing off a lot.' 'Haimen (海門 - the speaker himself) is not like that. Before the fifteenth day, light does not leave darkness.' 'After the fifteenth day, darkness does not leave light.' 'On the fifteenth day itself, light and darkness are both forgotten, unique and unparalleled throughout the ages.' 'Where do you all investigate?' The Zen master struck the whisk and said, 'In leisure, one does not find harmony with the joy of forests and springs; sitting for a long time, one only hears the sound of wind and rain.'
On the eighth day of the twelfth lunar month (臘八 - Laba Festival), the Zen master ascended the Dharma seat and said, 'Before the Buddha Vipaśyin (威音王 - a past Buddha), before understanding a single Dharma or a single word, one has already transcended the Buddhas and Patriarchs.' 'Why did the old yellow-faced one (黃面老子 - referring to Shakyamuni Buddha) only attain enlightenment on the eighth night of the twelfth lunar month?' 'This wine-soaked fellow (噇酒糟漢 - derogatory term for someone indulging in worldly pleasures) confuses the world; when will it end?' 'Haimen (海門) has revealed it today. Have you all spoken it yet?' After a long pause, the Zen master struck his staff and said, 'I thought the beard was red; there is an even redder mustache.'
【English Translation】 English version: Eight venerable monks, due to uncongenial circumstances, later went to Mount Kuanglu. There they met Zen Master Wuji (Boundless). Wuji remained silent all day, offering no enlightenment. One day, when Wuji went to the toilet, the monk rushed forward and asked, 'What is the meaning of the Patriarch's coming from the West?' Wuji grabbed him and said, 'Speak! Speak!' The monk suddenly attained enlightenment and began to travel the world. He resided at Lingyin Temple in Pingshan, gathering disciples and organizing scriptures. Later, because the old monk who supported him became ill, he returned to serve him. Scholars from all directions flocked to him, earnestly requesting him to open a Dharma assembly.
On the day of the Dharma assembly, a monk asked, 'What is the Buddha's way of guiding people?' The Zen master said, 'A dog licks a hot oil pan.' The monk said, 'Does the abbot have a way of guiding people today, on the occasion of opening the Dharma assembly?' The Zen master said, 'A fierce tiger sits in the middle of the road.' The monk said, 'Isn't there an expedient means?' The Zen master gave a thunderous shout.
A monk asked, 'What is the Buddha with the sun face?' The Zen master said, 'Today, clouds arise.' The monk asked, 'What is the Buddha with the moon face?' The Zen master said, 'Look again tonight.'
The Zen master ascended the Dharma seat and quoted Mingguo's words, 'Before the fifteenth day, carry water and make fire.' 'After the fifteenth day, magpies chirp and crows caw.' 'On the fifteenth day itself, the wind is calm, the waves are still, the country is peaceful, and the people are content.' 'If one sentence reaches you, it will silence my mouth.' 'If no sentence reaches you, it will blind your eyes.' 'Pan Silang at the crossroads, with uncombed hair and an unwashed face, who knows if he is ordinary or a sage?' The Zen master said, 'Old man Ying'an is very much like the rich bullying the poor, showing off a lot.' 'Haimen is not like that. Before the fifteenth day, light does not leave darkness.' 'After the fifteenth day, darkness does not leave light.' 'On the fifteenth day itself, light and darkness are both forgotten, unique and unparalleled throughout the ages.' 'Where do you all investigate?' The Zen master struck the whisk and said, 'In leisure, one does not find harmony with the joy of forests and springs; sitting for a long time, one only hears the sound of wind and rain.'
On the eighth day of the twelfth lunar month, the Zen master ascended the Dharma seat and said, 'Before the Buddha Vipaśyin, before understanding a single Dharma or a single word, one has already transcended the Buddhas and Patriarchs.' 'Why did the old yellow-faced one only attain enlightenment on the eighth night of the twelfth lunar month?' 'This wine-soaked fellow confuses the world; when will it end?' 'Haimen has revealed it today. Have you all spoken it yet?' After a long pause, the Zen master struck his staff and said, 'I thought the beard was red; there is an even redder mustache.'
胡。
上堂。顧左右曰。著甚死急。雖然到者里。也不得放過。喝一喝。便下座。
上堂。道火被火燒。說水被水溺。會禪被禪縛。以手指左邊曰。卻被者僧勘破。
臘八上堂。晝見日。夜見星。登舟疑岸動。捏目便華生。老瞿曇昔年到而不點。則上座今日點而不到。諸人要見明星么。以拂子打圓相。喝一喝。便下座。
上堂。我若向上舉揚。如下戈箭。佛來祖來俱中。汝等向何處逃避。若能具此眼目。堪為人天之師。如或不然。自救不了。倘有人問我西來祖意。只向他道。今日輸了一轉語也。還有人免得此箭么。卓拄杖下座。
上堂。我坐汝立。誰得誰失。縱然佛祖到來。亦難辨的。以拂子打圓相曰。咄。天下衲僧跳不出。
上堂。蟋蟀鳴曉庭。芙蓉照秋水。遙望海天晴。鷗鷺多如雨。若也別解參。隔越三千里。往往事從叮囑起。
洪武初。詔徴天下高僧赴京。天界住持西白金。首以師名薦。俄以足疾請歸。癸丑仲春示微疾。一日侵晨告眾。遂瞑目而逝。茶毗。獲舍利無數。頂骨牙齒舌根不壞。閱世七十有一。坐夏五十有八。弟子智旻等。建塔于本山。永樂甲午。更名天真。宣德甲寅。敕賜海門禪寺。
瑞巖寶禪師法嗣
臺州府華頂無見先睹禪師
【現代漢語翻譯】 現代漢語譯本 胡。
上堂。環顧四周說：『急什麼？』雖然到了這裡，也不能放過。』喝一聲。便下座。
上堂。說道火被火燒，說水被水淹。會禪被禪束縛。用手指著左邊說：『卻被這個僧人看破了。』
臘八上堂。白天看見太陽，夜晚看見星星。登船懷疑岸在動，捏著眼睛就出現幻覺。老瞿曇（釋迦牟尼佛的別稱）昔年到了卻不點破，那麼上座今日點破卻沒到。各位想見明星（啟明星，象徵覺悟）嗎？』用拂塵打個圓圈，喝一聲。便下座。
上堂。我若向上讚揚，如下箭雨。佛來祖來都中箭。你們向何處逃避？若能具備這種眼光，堪為人天之師。如果不是這樣，自身都難保。倘若有人問我西來祖意（禪宗的宗旨），只向他說道：『今日輸了一句轉語。』還有人能免得了這支箭嗎？』拄著拄杖下座。
上堂。我坐著你站著，誰得誰失？縱然佛祖到來，也難以辨別。用拂塵打個圓圈說：『咄！天下僧人都跳不出這個圈子。』
上堂。蟋蟀在清晨的庭院鳴叫，芙蓉花照著秋天的水面。遙望海天晴朗，鷗鷺多得像下雨一樣。如果另外理解，就隔著三千里。往往事情是從叮囑開始的。
洪武初年（1368年），朝廷下詔徵召天下高僧前往京城。天界寺住持西白金，首先以禪師的名義推薦了他。不久禪師以腳疾為由請求回去。洪武癸丑年仲春（1373年），禪師示現輕微的疾病。一天清晨告訴眾人，於是閉上眼睛去世了。火化后，獲得無數舍利。頂骨、牙齒、舌根沒有損壞。享年七十一歲，坐禪五十八年。弟子智旻等，在本山建造佛塔。永樂甲午年（1414年），更名為天真寺。宣德甲寅年（1434年），朝廷敕賜海門禪寺。
瑞巖寶禪師法嗣
臺州府華頂無見先睹禪師
【English Translation】 English version Hu.
Entered the hall. He looked around and said, 'What's the rush?' Even if you've arrived here, you won't be let off.' He gave a shout and then descended from the seat.
Entered the hall. He said that fire is burned by fire, and water is drowned by water. Understanding Chan is bound by Chan. Pointing to the left with his finger, he said, 'But this monk has seen through it.'
Entered the hall on the eighth day of the twelfth lunar month. 'In the daytime, you see the sun; at night, you see the stars. When boarding a boat, you suspect the shore is moving; when you pinch your eyes, illusions arise. Old Gautama (another name for Sakyamuni Buddha) arrived in the past but did not point it out, so the senior monk points it out today but hasn't arrived. Do you all want to see the morning star (Venus, symbolizing enlightenment)?' He made a circle with his whisk, gave a shout, and then descended from the seat.
Entered the hall. 'If I praise upwards, it's like a rain of arrows downwards. When the Buddha comes, when the Patriarch comes, they are all hit. Where can you all escape to? If you can possess this kind of vision, you are worthy to be a teacher of humans and gods. If not, you cannot even save yourselves. If someone asks me about the meaning of the Patriarch's coming from the West (the essence of Zen Buddhism), just tell him, 'Today, I lost a turning phrase.' Is there anyone who can avoid this arrow?' He struck the staff and descended from the seat.
Entered the hall. 'I sit, you stand. Who gains, who loses? Even if the Buddhas and Patriarchs arrive, it is difficult to distinguish.' He made a circle with his whisk and said, 'Hmph! The monks of the world cannot jump out of this circle.'
Entered the hall. 'Crickets chirp in the morning courtyard, lotus flowers reflect on the autumn water. Gazing afar, the sea and sky are clear, seagulls and egrets are as numerous as rain. If you interpret it differently, you are separated by three thousand miles. Often, things start from instructions.'
In the early years of Hongwu (1368 AD), the court issued an edict summoning eminent monks from all over the country to the capital. Xibaijin, the abbot of Tianjie Temple, first recommended him in the name of the Chan master. Soon after, the Chan master requested to return due to a foot ailment. In the middle of spring in the Gui Chou year of Hongwu (1373 AD), the Chan master showed slight illness. One morning, he told the assembly, and then closed his eyes and passed away. After cremation, countless relics were obtained. The skull, teeth, and root of the tongue were not damaged. He lived to be seventy-one years old and practiced Zen for fifty-eight years. His disciples, Zhimin and others, built a pagoda on this mountain. In the Jia Wu year of Yongle (1414 AD), it was renamed Tianzhen Temple. In the Jia Yin year of Xuande (1434 AD), the court bestowed the name Haimen Chan Temple.
Successor of Chan Master Ruiyan Bao
Chan Master Wujian Xiandu of Huading, Taizhou Prefecture
仙居葉氏子。生咸淳間。從古田垕剃染。初參藏室珍于天封。次謁方山寶于瑞巖。築室華頂。幹幹朝夕。一日作務次。渙然省發。平生所疑一旦冰釋。趨白方山。山說偈印之。復歸華頂。一坐四十夏。足不越戶限。辟娑羅軒。以導來學。
示眾。風冷冷。日杲杲。薝蔔花開滿路香。池塘一夜生春草。堪悲堪笑老瞿曇。四十九年說不到。阿呵呵。拍禪床下座。
示眾。若論此事。一大藏教詮註不及。天下老和尚拈提不起。直饒有傾湫之辯。倒岳之機。到者里一點也用不著。諸仁者。饑則吃飯。困則打眠。熱則乘涼。寒則向火。一一天真。一一明妙。何得踏步向前。論禪論道。將魚目為珠。認橘皮作火。不見道。大機須透徹。大用須直截。不識東家孔丘翁。卻向他邦尋禮樂。卓拄杖一下。
元統甲戌五月望日。遺書謝道侶。說偈跏趺而逝阇維。白乳如注。舍利凝結成五色彩。瘞于所居之西。錫號真覺。塔曰寂光。壽七十。﨟五十。
寧波府松巖秋江元湛禪師
久從龍象游。后參方山得旨。偶游松巖。愛其清勝不忍去。遂趺坐石上。俄有二虎。踞坐其側。若護衛狀。師命之伏。枕其背熟睡。山民異之。即其處建立精藍。師居之不涉世事。法施之外澹如也。將化。別眾就龕。說偈曰。洗浴著衣
【現代漢語翻譯】 現代漢語譯本： 仙居葉氏之子，生於咸淳年間（1265-1274）。跟隨古田垕剃度出家。最初參訪天封的藏室珍禪師，後來拜謁瑞巖的方山寶禪師。在華頂山築室而居，勤勉不懈，朝夕用功。一日在作務時，忽然醒悟，平生所疑惑之處，一旦如冰消融。於是前往拜見方山禪師，方山禪師作偈印可了他的證悟。之後返回華頂山，一坐四十年，足不出戶。開闢娑羅軒，用來引導前來學習的人。
開示大眾：風冷颼颼，陽光明媚。薝蔔花開，滿路飄香。池塘一夜，春草萌生。可悲可笑啊，老瞿曇（釋迦牟尼佛），四十九年也說不透徹。阿呵呵。拍擊禪床，下座。
開示大眾：若要論及此事，即使是全部的佛經註解也無法詮釋詳盡，天下的老和尚也提持不起。縱然有像傾倒深淵般的辯才，有像推倒山嶽般的力量，到這裡也一點用處都沒有。各位仁者，餓了就吃飯，困了就睡覺，熱了就乘涼，冷了就向火。一切都是天真自然，一切都是光明玄妙。為何還要踏步向前，論禪論道，將魚目當成珍珠，把橘子皮當成火把？沒聽過嗎？大機用須要透徹，大用須要直截了當。不認識自家的孔丘老先生（孔子），卻要到別的國家去尋找禮樂。卓拄杖一下。
元統甲戌年（1334）五月十五日，留下遺書告別道友，說完偈語后結跏趺坐而逝，荼毗火化。白色的乳漿如泉涌般流出，舍利凝結成五種顏色。安葬于所居住之地的西邊。朝廷賜予謚號為真覺禪師，塔名為寂光。享年七十歲，僧臘五十年。
寧波府松巖秋江元湛禪師
長久以來跟隨龍象（指有德行的高僧）遊學，後來參訪方山禪師而領悟宗旨。偶然遊歷松巖，喜愛這裡的清幽殊勝而不忍離去，於是就在石頭上結跏趺坐。不久有兩隻老虎，蹲坐在他的旁邊，好像護衛一樣。禪師命令它們趴下，枕著它們的背安然入睡。山民對此感到驚異，就在這個地方建立精藍（寺廟）。禪師居住於此，不涉及世俗之事，除了弘揚佛法之外，生活清淡。臨終時，告別大眾後進入龕中，說了偈語：洗浴著衣
【English Translation】 English version: A son of the Ye family of Xianju, he was born during the Xianchun period (1265-1274). He was tonsured and ordained by Gutian Hou. He first visited Zen Master Zangshi Zhen at Tianfeng, and later paid homage to Zen Master Fangshan Bao at Ruiyan. He built a hermitage on Mount Huading, diligently practicing day and night. One day, while engaged in labor, he suddenly awakened, and the doubts he had held throughout his life dissolved like ice. He went to see Fangshan, who confirmed his enlightenment with a verse. He then returned to Mount Huading, where he sat in meditation for forty summers, never stepping beyond his doorway. He established the Sala Pavilion to guide those who came to learn.
Addressing the assembly: The wind is chilling, the sun is bright. Champak flowers bloom, filling the road with fragrance. Overnight, spring grass grows in the pond. How sad, how laughable, old Gautama (Sakyamuni Buddha) couldn't explain it in forty-nine years. Aha ha! He struck the Zen platform and descended from his seat.
Addressing the assembly: If we are to discuss this matter, even the entire Tripitaka with its commentaries would be insufficient to explain it fully, and all the old Zen masters in the world could not bring it up. Even if one had the eloquence of pouring out a deep pool and the power to topple a mountain, it would be of no use here. Dear friends, when hungry, eat; when tired, sleep; when hot, seek shade; when cold, turn to the fire. Everything is naturally true, everything is clearly wondrous. Why step forward, discussing Zen and debating the Way, mistaking fish eyes for pearls, and recognizing orange peels as torches? Haven't you heard? Great function must be thorough, great use must be direct. Not recognizing the old man Kong Qiu (Confucius) of one's own home, one seeks rites and music in other lands. He struck his staff once.
On the fifteenth day of the fifth month of the year Jiasu of the Yuantong reign (1334), he left a farewell letter to his fellow practitioners, recited a verse, and passed away in the lotus position, cremated. White fluid flowed out like a spring, and the relics solidified into five colors. He was buried to the west of his residence. The court bestowed the posthumous title of Zen Master Zhenjue (True Enlightenment), and the pagoda was named Jiguang (Silent Light). He lived to the age of seventy, with fifty years as a monk.
Zen Master Qiujiang Yuanzhan of Songyan, Ningbo Prefecture
For a long time, he traveled with the dragon elephants (referring to virtuous and eminent monks), and later visited Fangshan and attained the essence. He happened to travel to Songyan, loved its serenity and beauty, and could not bear to leave. So he sat in the lotus position on a rock. Soon, two tigers sat beside him, as if guarding him. The master ordered them to lie down and used their backs as pillows to sleep soundly. The mountain people were amazed by this and built a monastery (Jinglan) at that place. The master lived there, not involving himself in worldly affairs, and was indifferent except for propagating the Dharma. When he was about to pass away, he bid farewell to the assembly and entered the coffin, reciting a verse: Washing and dressing
生祭了。跏趺宴坐入龕藏。華開鐵樹泥牛吼。一月長輝天地光。復謂眾曰。十五年後寺當火。啟龕則火可止。至期果然。眾亟開龕。師神色如生。爪發俱長。
杭州府鳳山一源靈禪師
寧海人。從徑山云峰芟染。參方山于瑞巖。充堂司。一日入室請益趙州勘婆話。山曰。維那你試下一語看。師曰。盡大地人無奈者婆子何。山曰。山僧則不然。盡大地人無奈趙州何。師當下如病得汗。后住鳳山。
上堂。舉世尊升座。文殊白椎公案。師曰。世尊已是錯說。文殊已是錯傳。新鳳山今日已是錯舉。會么。字經三寫。烏焉成馬。
一日見僧擲選佛圖。師示偈曰。百千諸佛及眾生。休向圖中強較量。心印當陽輕擲出。堂堂安坐寂光場。復曰。古人無剪爪之工汝輩後生。忍唐喪光陰。且擲圖選佛。到極合煞時。擲得一個印出。便歡喜道。我成佛了。殊不知。一切時一切處。皆是汝成佛處。汝卻不知。
針工丁生
天臺人。參瑞巖方山。嘗蒙印許。有詠琉璃偈曰。放下放下。提起提起。一點靈光。照天照地。
天童日禪師法嗣
寧波府天童平石砥禪師
送慍藏主省徑山叟偈曰。山頭老漢八十一。我此東南大法城。雙𩯭又添新歲白。片言能使古風清。為人不用擊虎術。養子寧
【現代漢語翻譯】 現代漢語譯本： 被生祭了。他結跏趺坐，進入龕中藏身。鐵樹開花，泥牛吼叫。一個月里，光輝照耀天地。他又對眾人說：『十五年後，寺廟將發生火災。打開龕，火災就可以停止。』到了約定的時間，果然如此。眾人急忙打開龕，禪師神色如生，指甲和頭髮都長長了。
杭州府鳳山一源靈禪師
寧海人。跟隨徑山云峰剃度。在瑞巖參訪方山。擔任堂司。一天，入室請教趙州勘婆的話。方山說：『維那，你試著說一句看看。』禪師說：『全天下的人都拿這個老太婆沒辦法啊。』方山說：『我則不然，全天下的人都拿趙州沒辦法啊。』禪師當下如病得汗，茅塞頓開。後來住持鳳山。
上堂說法。舉世尊升座，文殊菩薩白椎的公案。禪師說：『世尊已經說錯了，文殊菩薩已經傳錯了。新鳳山今天也已經舉錯了。明白嗎？字經過三次抄寫，烏鴉就變成了馬。』
一天，看見僧人擲選佛圖。禪師作偈語開示說：『成百上千的諸佛和眾生，不要在圖中強行比較衡量。心印當下輕輕擲出，堂堂正正安坐在寂光道場。』又說：『古人沒有修剪指甲的功夫，你們這些後生晚輩，忍心白白浪費光陰，竟然擲圖選佛。到了極度契合的時候，擲出一個印，便歡喜地說，我成佛了。殊不知，一切時一切處，都是你成佛的地方，你卻不知道。』
針工丁生
天臺人。參訪瑞巖方山，曾經蒙受方山的印可。有首詠琉璃的偈語說：『放下放下，提起提起。一點靈光，照天照地。』
天童日禪師法嗣
寧波府天童平石砥禪師
送慍藏主省徑山叟的偈語說：『山頭老漢八十一（公元紀年），我在此東南大法城。雙鬢又添新歲白，片言能使古風清。為人不用擊虎術，養子寧
【English Translation】 English version: He was sacrificed alive. He sat in full lotus posture, entered the niche and hid himself. Iron trees bloomed, and clay oxen roared. For a month, the light shone brightly across heaven and earth. He then said to the assembly, 'In fifteen years, the temple will catch fire. Opening the niche will stop the fire.' When the time came, it happened as predicted. The assembly hurriedly opened the niche, and the Chan master's expression was lifelike, with his nails and hair grown long.
Chan Master Yiyuan Ling of Fengshan in Hangzhou Prefecture
A native of Ninghai. He was tonsured by Yunfeng of Jingshan. He visited Fangshan at Ruiyan. He served as the hall officer. One day, he entered the room to request instruction on Zhao Zhou's (Zhaozhou Congshen, 778-897) words about the old woman. Fangshan said, 'Vina, try to say a word about it.' The Chan master said, 'All the people in the world can do nothing about this old woman.' Fangshan said, 'I am not like that. All the people in the world can do nothing about Zhao Zhou.' The Chan master immediately felt like he had sweated out an illness, and was enlightened. Later, he resided at Fengshan.
Ascending the hall, he cited the case of Shakyamuni Buddha ascending the seat and Manjusri Bodhisattva striking the gavel. The Chan master said, 'The World Honored One has already spoken wrongly, and Manjusri has already transmitted wrongly. New Fengshan has already cited it wrongly today. Do you understand? After a character is copied three times, a crow becomes a horse.'
One day, he saw a monk throwing the 'Selection of Buddhas' chart. The Chan master gave a verse to instruct: 'Hundreds of thousands of Buddhas and sentient beings, do not forcibly compare and measure in the chart. The mind-seal is lightly thrown out right now, sitting upright in the Pure Land of Stillness.' He also said, 'The ancients did not have the skill of cutting nails, but you later generations are willing to waste time, actually throwing the chart to select a Buddha. When it reaches the point of extreme agreement, you throw out a seal and happily say, 'I have become a Buddha.' But you do not know that at all times and in all places, it is where you become a Buddha, but you do not know it.'
Needle Worker Ding Sheng
A native of Tiantai. He visited Fangshan of Ruiyan and was once approved by him. He had a verse praising lapis lazuli, saying, 'Let go, let go. Pick up, pick up. A point of spiritual light, illuminates heaven and earth.'
A Dharma Successor of Chan Master Ri of Tiantong
Chan Master Pingshi Di of Tiantong in Ningbo Prefecture
A verse sending off the Venerable Yun to visit the old man of Jingshan says: 'The old man on the mountain is eighty-one (Common Era), I am in this great Dharma city of the Southeast. The temples have added new white hairs with the new year, a single word can make the ancient style clear. There is no need to use tiger-striking techniques for people, raising children寧'
忘䑛牘情。明月堂前坐深夜。餘光分得到長庚。
高峰日禪師法嗣
日本國南禪夢窗智曤國師
本國勢州源氏。宇多天王九世孫。九歲出家。十八為僧。每夢遊中國疏山石頭二剎。一老僧授以達磨像。遂名疏石。乃決志參方。初謁無隱范。次見一山寧。備陳求法之誠。山曰。我宗無語句。亦無一法與人。師曰。豈無方便乎。山曰。本來廓然。是大方便。師疑悶不輟。復謁高峰。峰曰。一山有何指示。師述前語。峰厲聲喝曰。何不道和尚漏逗不少。師于言下有省。益自奮勵。一夕坐久。忽倚壁身踣。豁然大悟。作偈。有等閑擊破虛空骨之句。呈似峰。峰為印可。乃出無學元公淵源以𢌿之。後於本國大弘宗教。賜號普濟國師。師志在煙霞。出世非所愿。聘至皆力辭之。其國主起師主南禪。入見引坐求退。王曰。吾非有他。欲期朝夕問道耳。復強師入天龍。錫師號手書。後於兜率內院示寂。世壽七十九。僧臘六十。全身塔于院之後。存日所剪爪發。瘞云居者。發中纍纍生舍利。
續燈正統卷二十五 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷二十六
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十四世
天童一禪師法嗣
【現代漢語翻譯】 現代漢語譯本 忘卻書信往來中的繁瑣禮節。在明月堂前，深夜靜坐。皎潔的月光也分給了天上的長庚星（金星的別稱）。
高峰日禪師的法嗣
日本國南禪寺的夢窗智曤（夢窗疏石）國師
本國勢州源氏家族出身，是宇多天皇（867-931）的第九世孫。九歲出家，十八歲成為僧人。他經常夢見遊歷中國的疏山石頭二座寺廟。一位老僧授予他達摩祖師的畫像。因此取名為疏石。於是下定決心參訪各地。最初拜謁無隱范禪師，接著拜見一山寧禪師，詳細陳述求法的誠意。一山禪師說：『我宗門沒有語句，也沒有一法可以傳授給人。』夢窗疏石禪師說：『難道沒有方便之法嗎？』一山禪師說：『本來廓然空寂，就是最大的方便。』夢窗疏石禪師心存疑惑，沒有停止追問。又去拜謁高峰禪師。高峰禪師問：『一山禪師有什麼指示？』夢窗疏石禪師敘述了之前的話。高峰禪師厲聲呵斥道：『為什麼不說和尚我泄露了不少？』夢窗疏石禪師在言下有所領悟，更加奮發努力。一天晚上坐禪很久，忽然靠著墻壁身體倒下，豁然大悟。作偈頌，有『等閑擊破虛空骨』的句子。呈給高峰禪師看，高峰禪師為他印可。於是拿出無學元公的淵源來印證他。後來在本國大力弘揚宗教。被賜予普濟國師的稱號。夢窗疏石禪師志向在於山水雲霞，出世做官不是他的願望。朝廷聘請他，他都極力推辭。他的國主讓他主持南禪寺。入宮覲見時，他引身就坐，請求辭退。國王說：『我沒有別的意思，只是希望早晚能夠向您問道。』又強迫夢窗疏石禪師入住天龍寺，親筆題寫賜予他的稱號。後來在兜率內院圓寂。世壽七十九歲，僧臘六十年。全身塔安放在寺院的後面。儲存著他生前所剪的指甲和頭髮，埋葬在云居山的人說，頭髮中纍纍生出舍利子。
《續燈正統》正統卷二十五 卍新續藏第 84 冊 No. 1583 《續燈正統》
《續燈正統》卷二十六
南海普陀山的嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒慧能（638-713）下第二十四世
天童一禪師的法嗣
【English Translation】 English version Forgetting the formalities in correspondence. Sitting in the Moonlit Hall late at night. The bright moonlight is also shared with the evening star (another name for Venus).
Successor of Zen Master Gaofeng Ri
National Teacher Musō Soseki (夢窗疏石) of Nanzen Temple in Japan
From the Genji family of Ise Province, a ninth-generation descendant of Emperor Uda (宇多天皇) (867-931). He became a monk at the age of nine and a fully ordained monk at eighteen. He often dreamed of visiting the two temples of Shushan and Stone in China. An old monk gave him an image of Bodhidharma. Therefore, he was named Soseki (疏石). Then he resolved to visit various places to seek the Dharma. First, he visited Zen Master Mūin Fan (無隱范), and then he met Zen Master Issan Ning (一山寧), detailing his sincerity in seeking the Dharma. Zen Master Issan said, 'Our sect has no words, nor any Dharma to give to others.' Zen Master Musō Soseki said, 'Is there no expedient means?' Zen Master Issan said, 'Originally, it is vast and empty, which is the greatest expedient means.' Zen Master Musō Soseki was doubtful and did not stop questioning. He also visited Zen Master Gaofeng. Zen Master Gaofeng asked, 'What instructions did Zen Master Issan give?' Zen Master Musō Soseki recounted the previous words. Zen Master Gaofeng shouted sharply, 'Why not say that the monk has leaked a lot?' Zen Master Musō Soseki had some understanding in his words and became more motivated. One night, after sitting in meditation for a long time, he suddenly leaned against the wall and fell down, achieving great enlightenment. He composed a verse, with the line 'Casually breaking the bones of empty space.' He presented it to Zen Master Gaofeng, who approved it for him. Then he took out the origins of Wu-hsüeh Yüan-kung (無學元公) to verify it. Later, he vigorously promoted religion in his country. He was given the title of National Teacher Pujue (普濟國師). Zen Master Musō Soseki's ambition was in the mountains and clouds, and becoming an official was not his wish. The court hired him, and he strongly declined. His lord asked him to preside over Nanzen Temple. When he entered the palace to meet, he led himself to sit down and asked to resign. The king said, 'I have no other intention, but I want to ask you about the Tao sooner or later.' He also forced Zen Master Musō Soseki to enter Tenryu Temple, and personally wrote and bestowed his title. Later, he passed away in the Tushita Inner Court. He lived to the age of seventy-nine, and had been a monk for sixty years. His whole body pagoda is placed behind the temple. The nails and hair he cut during his lifetime are preserved, and those who buried him in Yunju Mountain said that relics were born in his hair.
Xu Deng Zheng Tong, Orthodox Volume Twenty-Five 卍 New Continued Collection, Volume 84, No. 1583, Xu Deng Zheng Tong
Xu Deng Zheng Tong, Volume Twenty-Six
Compiled by Monk Xing Tong (性統) of Nanhai Putuo, a successor of the ancestral lineage from Western Shu
Linji School
Twenty-fourth generation under Dajian Huineng (大鑒慧能) (638-713)
Successor of Zen Master Tiantong Yi
杭州府徑山呆庵敬中普莊禪師
臺之仙居袁氏子。依天童左庵芟染。久之不契。出遊參了堂于天寧。堂問何來。師曰天童。堂曰。冒雨沖寒。著甚死急。師曰。正為生死事急。堂曰。如何是生死事。師以坐具作摵勢。堂曰。敢來者里捋虎鬚。參堂去。一日室中舉庭前柏樹子話。師擬開口。堂劈口便掌。從此悟入。初出世撫州北禪。后遷云居。洪武癸酉。詔徴天下高行沙門。師應詔。對揚稱旨。是年秋銜命祀廬山。禮成。詔主徑山。僧問。如何是云居境。師曰。路轉溪回空院靜。曰如何是境中人。師曰。太平時代自由身。曰人境已蒙師指示。愿聞一句接初機。師曰。無毛鷂子貼天飛。
問。路逢達道人。不將語默對時如何。師曰。達道者方知。曰和尚何得干戈相待。師曰。捉賊不如嚇賊。曰明眼人瞞他一點不得。師曰。情知你不是好心。
問新到。我者里虎狼塞路。荊棘參天。上人到來。有何忙事。曰特來禮拜和尚。師曰。入門一句則不問。腳跟下草鞋。甚處得來。僧擬議。師便喝。又問。昨離何處。曰廬山。師曰。不勞再勘。
師嘗勘僧曰。近奉公文。務要打點上座。僧曰。某甲不是奸細。師曰。也須勘過始得。曰和尚莫倚勢欺人。師展手曰。把將公驗來。僧擬議。師便掌。一僧曰
【現代漢語翻譯】 現代漢語譯本： 徑山呆庵敬中普莊禪師，杭州府人。 他是臺州仙居袁氏之子。最初跟隨天童左庵剃度出家，但很久都沒有領悟。後來外出遊歷，參訪天寧寺的了堂禪師。了堂禪師問他從哪裡來，禪師回答說從天童寺來。了堂禪師說：『冒著雨雪嚴寒，是什麼事情讓你如此著急？』禪師回答說：『正是爲了生死大事著急。』了堂禪師說：『如何是生死大事？』禪師用坐具做出拍打的姿勢。了堂禪師說：『竟敢在這裡捋虎鬚。』讓他去參堂。 一天，了堂禪師在室內舉『庭前柏樹子』的話頭。禪師剛要開口，了堂禪師劈頭就是一掌。禪師從此開悟。 最初，禪師在撫州北禪寺開法，後來遷往云居寺。洪武癸酉年（1393年），朝廷下詔徵召天下有高尚德行的沙門，禪師應詔前往，對答稱旨。這年秋天，奉命祭祀廬山，禮成之後，被詔命住持徑山寺。有僧人問：『如何是云居境？』禪師說：『路轉溪回空院靜。』僧人問：『如何是境中人？』禪師說：『太平時代自由身。』僧人說：『人境已經蒙受禪師指示，愿聞一句接引初學者。』禪師說：『無毛鷂子貼天飛。』 有僧人問：『路上遇到得道之人，不用言語和沉默來應對時，該如何是好？』禪師說：『得道者方知。』僧人問：『和尚為何要干戈相待？』禪師說：『捉賊不如嚇賊。』僧人問：『明眼人瞞他一點都瞞不過。』禪師說：『早就知道你不是好心。』 有新來的僧人問：『我這裡虎狼擋路，荊棘遍佈，上人到來，有什麼要忙的？』禪師說：『特來禮拜和尚。』禪師說：『入門一句則不問，腳跟下的草鞋，從哪裡得來？』僧人猶豫不決，禪師便喝斥。又問：『昨天從哪裡離開？』僧人說：『廬山。』禪師說：『不勞再勘。』 禪師曾經勘驗僧人說：『最近接到公文，務必要打點上座。』僧人說：『某甲不是奸細。』禪師說：『也必須勘驗過才行。』僧人說：『和尚莫要倚仗權勢欺負人。』禪師張開手說：『把公驗拿來。』僧人猶豫不決，禪師便打了他一掌。一個僧人說：
【English Translation】 English version: Zen Master Dai'an Jingzhong Puzhuang of Jingshan, Hangzhou Prefecture He was a son of the Yuan family of Xianju, Taizhou. He was tonsured under Zuo'an of Tiantong Monastery, but after a long time, he did not attain enlightenment. He traveled and visited Zen Master Liaotang at Tianning Monastery. Liaotang asked where he came from, and the master replied, 'From Tiantong.' Liaotang said, 'Braving rain and cold, what is the urgent matter?' The master replied, 'Precisely for the urgent matter of birth and death.' Liaotang said, 'What is the matter of birth and death?' The master made a striking gesture with his sitting cloth. Liaotang said, 'Daring to stroke the tiger's whiskers here!' He was sent to the meditation hall. One day, in the room, Liaotang raised the topic of 'the cypress tree in the courtyard'. As the master was about to speak, Liaotang slapped him in the face. From this, the master attained enlightenment. Initially, the master opened the Dharma at Beichan Monastery in Fuzhou, and later moved to Yunju Monastery. In the year Guiyou of Hongwu (1393), the imperial court issued a decree summoning eminent monks of high virtue from across the land. The master responded to the summons and his answers pleased the emperor. In the autumn of that year, he was ordered to offer sacrifices at Mount Lu. After the ceremony was completed, he was ordered to reside at Jingshan Monastery. A monk asked, 'What is the realm of Yunju?' The master said, 'The road turns, the stream winds, and the empty courtyard is quiet.' The monk asked, 'What is the person within the realm?' The master said, 'A free body in a peaceful era.' The monk said, 'The person and the realm have already received the master's instruction, I wish to hear a phrase to guide beginners.' The master said, 'A featherless hawk flies close to the sky.' A monk asked, 'When encountering a person who has attained the Tao on the road, how should one respond when not using words or silence?' The master said, 'The one who has attained the Tao knows.' The monk asked, 'Why does the abbot treat me like an enemy?' The master said, 'It is better to scare a thief than to catch one.' The monk asked, 'A clear-eyed person cannot be deceived even a little.' The master said, 'I knew you didn't have good intentions.' A newly arrived monk asked, 'Here, tigers and wolves block the road, and thorns reach the sky. Now that the venerable one has arrived, what is there to be busy with?' The master said, 'I have come especially to pay respects to the abbot.' The master said, 'I won't ask about the phrase upon entering the gate, but where did you get the straw sandals on your feet?' The monk hesitated, and the master shouted. He then asked, 'Where did you leave from yesterday?' The monk said, 'Mount Lu.' The master said, 'No need for further investigation.' The master once examined a monk, saying, 'Recently, I received an official document, requiring me to take care of the senior seat.' The monk said, 'I am not a spy.' The master said, 'It is still necessary to examine you.' The monk said, 'Abbot, do not rely on power to bully people.' The master opened his hand and said, 'Bring the official verification.' The monk hesitated, and the master slapped him. One monk said:
。久聞和尚有此機要。師曰。山僧失利。一僧問。承聞和尚有打點之機。是否。師熟視曰。汝來自首那。曰學人掀倒禪床去也。師曰。汝是甚處人。曰高著眼。師曰。者依草附木底精靈。
剷草次。僧問。者片田地。幾時刬得乾淨。師舉起鋤頭曰。未審上座喚作甚麼。僧無語。師拋下鋤頭曰。者片田地。幾時刬得乾淨。
問。騎虎頭收虎尾。中間事作么生。師曰。渠儂得自由。曰只如古人道。我也弄不出。意旨如何。師曰。入水見長人。
徑山上堂日。僧問。九重天上承恩澤。五髻峰頭據祖關。四海禪流齊側耳。愿聞一曲萬年歡。學人上來。請師舉唱。師曰。須彌頂上擊金鐘。曰與么則過量人明過量事。太平時唱太平歌。師曰。毫釐有差。天地懸隔。曰和尚遠辭京國。近到徑山。如何是不動尊。師曰。待缽盂峰𨁝跳。即向汝道。曰適聞疏中道。千年枯木逢春。一代曇華現瑞。可謂誠實之言。師曰。汝用許多心識計較作么。曰龍象筵開當此日。等閑掣取錦標歸。師曰。不是龍門客。切忌遭點額。
僧請益。師曰。汝自己分上。少個甚麼。卻來請益。僧擬對。師曰。只知貪程。不覺蹉路。
問。如何是祖師西來意。師曰。缽盂口向天。曰此是古人底。師曰。老僧用得恰好。曰如何是奇特事
【現代漢語翻譯】 現代漢語譯本： 一位僧人問道：『我一直聽說和尚您有重要的開示。』 師父說：『山僧我失言了。』 一位僧人問道：『聽說和尚您有指導修行的機會，是這樣嗎？』 師父仔細地看著他，說：『你從哪裡來的？』 僧人說：『我眼光很高。』 師父說：『你這是依附草木的精靈。』
師父正在剷草，一位僧人問道：『這片田地，什麼時候才能鏟乾淨？』 師父舉起鋤頭說：『不知道上座您叫它什麼？』 僧人無語。 師父放下鋤頭說：『這片田地，什麼時候才能鏟乾淨？』
有人問道：『騎在老虎頭上收住老虎尾巴，中間的事情該怎麼做？』 師父說：『他能得到自由。』 那人說：『就像古人說的，我也弄不出來，這是什麼意思？』 師父說：『入水才能見到高人。』
徑山（寺名）上堂時，一位僧人問道：『九重天上承受恩澤，五髻峰頭佔據祖關，四海禪流都側耳傾聽，希望聽到一曲萬年歡。學人上來，請師父您來唱。』 師父說：『須彌山（佛教中的山名）頂上敲金鐘。』 僧人說：『這樣說來，超過常人的人明白超過常人的事，太平的時候唱太平歌。』 師父說：『稍微有一點差錯，天地就相隔很遠。』 僧人說：『和尚您遠離京城，最近來到徑山，什麼是不動尊（佛教中的神祇）？』 師父說：『等缽盂峰（山峰名）跳起來，我就告訴你。』 僧人說：『剛才聽疏中說，千年枯木逢春，一代曇花（花名）顯現祥瑞，可謂是誠實之言。』 師父說：『你用這麼多心思計較做什麼？』 僧人說：『龍象筵席今天擺開，輕而易舉地奪取錦標而歸。』 師父說：『不是龍門（地名）的客人，千萬不要被點額。』
一位僧人前來請教，師父說：『你自己身上，缺少什麼，卻來請教？』 僧人想要回答，師父說：『只知道貪圖趕路，不覺得走錯了路。』
有人問道：『什麼是祖師西來意（禪宗用語）？』 師父說：『缽盂口朝天。』 那人說：『這是古人的答案。』 師父說：『老僧我用得正好。』 那人說：『什麼是奇特的事？』
【English Translation】 English version: A monk asked, 'I have long heard that the Abbot has essential teachings.' The Master said, 'This mountain monk misspoke.' A monk asked, 'I heard that the Abbot has opportunities to guide practice, is that so?' The Master looked at him carefully and said, 'Where do you come from?' The monk said, 'I have high vision.' The Master said, 'You are a spirit clinging to grass and trees.'
The Master was weeding, and a monk asked, 'When will this field be completely weeded?' The Master raised the hoe and said, 'I wonder what you call it, Venerable?' The monk was silent. The Master put down the hoe and said, 'When will this field be completely weeded?'
Someone asked, 'Riding on the tiger's head and reining in the tiger's tail, what should be done in between?' The Master said, 'He obtains freedom.' The person said, 'Like the ancients said, I can't figure it out, what does that mean?' The Master said, 'Entering the water, you see a great person.'
During the Dharma talk at Jingshan (temple name), a monk asked, 'Receiving grace from the nine heavens, occupying the ancestral gate at the peak of the Five Knots Mountain, Zen practitioners from all over the world are listening attentively, hoping to hear a song of ten thousand years of joy. This student comes forward to ask the Master to sing.' The Master said, 'Striking the golden bell on the summit of Mount Sumeru (name of a mountain in Buddhism).' The monk said, 'In that case, people who surpass ordinary people understand things that surpass ordinary things, and in peaceful times, they sing peaceful songs.' The Master said, 'A difference of a hair's breadth leads to a separation as great as heaven and earth.' The monk said, 'Abbot, you have left the capital and recently arrived at Jingshan, what is Achala (immovable尊, a Buddhist deity)?' The Master said, 'When the Bowl Peak (name of a peak) jumps up, I will tell you.' The monk said, 'I just heard in the commentary that a thousand-year-old withered tree meets spring, and a Udumbara flower (name of a flower) appears as an auspicious sign, which can be said to be truthful words.' The Master said, 'Why do you use so much calculation with your mind?' The monk said, 'The dragon and elephant banquet is opened today, easily seizing the brocade banner and returning.' The Master said, 'If you are not a guest of Dragon Gate (place name), be careful not to be marked on the forehead.'
A monk came to seek instruction, and the Master said, 'What is lacking in yourself that you come to seek instruction?' The monk wanted to answer, and the Master said, 'Only knowing to be greedy for the journey, not realizing you are on the wrong path.'
Someone asked, 'What is the meaning of the Patriarch's coming from the West (Zen term)?' The Master said, 'The mouth of the bowl faces the sky.' The person said, 'This is the answer of the ancients.' The Master said, 'I, the old monk, use it perfectly.' The person said, 'What is a peculiar thing?'
。師曰。千年田八百主。曰學人不會。師曰。至今將不去。留與老農耕。
問。如何是道。師曰。木落崖石出。曰只如先德云。山上有鯉魚。井底有蓬塵。意作么生。師曰。見之不取。思之千里。
上堂。舉雲門曰。平地上死人無數。出得荊棘林是好手。時有僧曰。恁么則堂中上座有長處。門曰。蘇嚧蘇嚧。師曰。雲門與么道。云居則不然。平地上活人無數。入得荊棘林是好手。忽有人出來說長說短。拈拄杖劈脊便打。何故。水流濕火就燥。禍福無門。惟人自召。
示眾。宗師家不得已一言半句。無非為學者抽釘㧞楔。解粘去縛。如善舞太阿。自然不傷其手。近代據師位訓學徒。記持文字。崇飾語言。誇耀後來。增長惡習。不知有自己出身路。如衣壞絮行棘林中。不能自由。少林直指之宗。於此墜地。良可痛傷。汝輩行腳。各須帶眼。莫教墮他網中。出頭不得。只如古人道。入此門來莫存知解。若約山僧見處。直饒知解頓忘。猶是門外漢。到者里。須辨緇素始得。珍重。
上堂。觸目不會道。運足安知路。古人與么道。大似勞而無功。山僧見處。也要諸人共知。驀拈拄杖卓一下曰。但得雪消盡。自然春到來。
浴佛上堂。真佛無形。浴個甚麼。毗藍園裡妄見空華。雲門令行不到今日。
驀拈拄杖召大眾曰。今日事作么生。昆明池裡失卻劍。曲江江上撈得鋸。卓拄杖下座。
上堂。老僧開荒時。於法堂基上。掘得一個鈯斧子。久聚兄弟。若有用得著者。兩手分付。若是荷負不去。老僧收得來。著甚死急。不如飏向擸𣜂堆頭。從他日炙風吹去也。驀拈拄杖卓一下曰。鞭起鐵牛耕大地。誰能井底種林檎。
上堂。舉盤山示眾。心月孤圓。光吞萬象。光非照境。境亦非存。光境俱忘。復是何物。洞山曰。光境未忘。復是何物。師曰。二尊宿。弄物不知各。各與二十拄杖。不見道。見義不為。何勇之有。
冬至上堂。舉洞山冬夜。與泰首座吃果子次。問曰。有一物。明如日。黑如漆。常在動用中。動用中收不得。過在甚麼處。坐曰。過在動用中。洞山令侍者掇退果桌。師曰。當斷不斷。反招其亂。若是徑山。見他道過在甚麼處。便與掀翻果桌。亦使旁觀知有宗門爪牙。雖然。也須腳踏實地始得。拈拄杖曰。不向藍田射石虎。何人知是李將軍。卓拄杖下座。
上堂。一迷一切迷。一悟一切悟。一暗一切暗。一明一切明。所以道。具足凡夫法。凡夫不知。具足聖人法。聖人不會。聖人若會。即同凡夫。凡夫若知。即是聖人。到者里。塵勞煩惱菩提解脫。縛作一塊。且道。非非想天。即今
【現代漢語翻譯】 現代漢語譯本：
拈起拄杖，召集大眾說：『今日之事如何是好？在昆明池裡丟失了劍，卻在曲江邊上撈到了鋸。』說完，放下拄杖，走下座位。
上堂說法。『老僧開荒的時候，在法堂的地基上，挖到一把鈯斧子。現在聚集各位兄弟，如果有用得上的，雙手奉上。如果承擔不了，老僧就收回來。有什麼好著急的？不如扔到垃圾堆里，任憑日曬風吹去吧。』說完，拿起拄杖敲了一下，說：『鞭打鐵牛耕大地，誰能在井底種林檎？』
上堂說法。引用盤山禪師開示大眾的話：『心月孤圓，光吞萬象。光不是用來照境的，境也不是用來存在的。光和境都忘記了，又是什麼呢？』洞山禪師說：『光和境都沒有忘記，又是什麼呢？』我說：『這兩位尊宿，玩弄事物卻不知道各自的處境。各自賞他們二十拄杖。沒聽過嗎？見到應該做的義舉而不去做，算什麼勇敢？』
冬至上堂說法。引用洞山禪師在冬夜，與泰首座一起吃果子時，問道：『有一物，明亮如太陽，黑暗如漆，常常在動用之中，但在動用中卻把握不住。過失在哪裡？』泰首座回答說：『過失在動用中。』洞山禪師讓侍者撤走果桌。我說：『當斷不斷，反受其亂。如果是徑山，聽到他說過失在哪裡，就應該掀翻果桌，也讓旁觀者知道宗門有爪牙。』雖然如此，也必須腳踏實地才行。』拈起拄杖說：『不向藍田射石虎，何人知道他是李將軍？』說完，放下拄杖，走下座位。
上堂說法。一迷一切迷，一悟一切悟，一暗一切暗，一明一切明。所以說，具足凡夫的法，凡夫卻不知道；具足聖人的法，聖人卻不會。聖人如果會了，就和凡夫一樣；凡夫如果知道了，就是聖人。到了這裡，塵勞煩惱、菩提解脫，捆作一塊。且說，非非想天（佛教用語，指三界天中最高的一界），現在…… English version:
Raising his staff, he addressed the assembly, saying, 'What is the matter today? A sword was lost in Kunming Pool (a lake in ancient China), but a saw was found on the Qujiang River (a river in ancient China).' Then, he put down his staff and stepped down from his seat.
Ascending the Dharma hall. 'When this old monk was reclaiming wasteland, he dug up a hatchet on the foundation of the Dharma hall. Now I gather you brothers, and if anyone can use it, I will offer it with both hands. If you cannot bear the burden, this old monk will take it back. What's the hurry? It's better to throw it into the trash heap and let the sun and wind blow it away.' Then, he struck the ground with his staff and said, 'Whip the iron ox to plow the earth, who can plant crabapple trees at the bottom of a well?'
Ascending the Dharma hall. Quoting Panshan's (a Chan master) instruction to the assembly: 'The moon of the mind is solitary and round, its light swallows all phenomena. The light is not for illuminating the realm, and the realm is not for existing. When both light and realm are forgotten, what is it?' Dongshan (a Chan master) said, 'If light and realm are not forgotten, what is it?' I say, 'These two venerable monks are playing with things but do not know their respective situations. Each should be given twenty blows with the staff. Haven't you heard? To see what is right and not do it, what courage is there?'
Ascending the Dharma hall on the Winter Solstice. Quoting Dongshan's (a Chan master) story of eating fruit with Chief Seat Tai on a winter night. Dongshan asked, 'There is a thing, bright as the sun, dark as lacquer, constantly in motion, but cannot be grasped in motion. Where is the fault?' Chief Seat Tai replied, 'The fault is in the motion.' Dongshan ordered the attendant to remove the fruit table. I say, 'To hesitate when one should decide only invites trouble. If it were me, Jing Shan (a Chan master), upon hearing him say the fault was in the motion, I would have overturned the fruit table, so that the onlookers would know that the Zen school has teeth and claws.' Even so, one must have solid footing. Raising his staff, he said, 'If you don't shoot at the stone tiger in Lantian (a place in ancient China), how would anyone know he is General Li?' Then, he put down his staff and stepped down from his seat.
Ascending the Dharma hall. One delusion, all delusions; one enlightenment, all enlightenment; one darkness, all darkness; one brightness, all brightness. Therefore, it is said, 'Fully possessing the Dharma of ordinary beings, ordinary beings do not know it; fully possessing the Dharma of sages, sages do not understand it. If sages understood it, they would be the same as ordinary beings; if ordinary beings knew it, they would be sages.' Arriving at this point, worldly cares, afflictions, Bodhi (enlightenment), and liberation are bound together as one. And so, the Realm of Neither Perception Nor Non-Perception (the highest realm in the Three Realms in Buddhism), now...'
【English Translation】 Raising his staff, he addressed the assembly, saying, 'What is the matter today? A sword was lost in Kunming Pool (a lake in ancient China), but a saw was found on the Qujiang River (a river in ancient China).' Then, he put down his staff and stepped down from his seat. Ascending the Dharma hall. 'When this old monk was reclaiming wasteland, he dug up a hatchet on the foundation of the Dharma hall. Now I gather you brothers, and if anyone can use it, I will offer it with both hands. If you cannot bear the burden, this old monk will take it back. What's the hurry? It's better to throw it into the trash heap and let the sun and wind blow it away.' Then, he struck the ground with his staff and said, 'Whip the iron ox to plow the earth, who can plant crabapple trees at the bottom of a well?' Ascending the Dharma hall. Quoting Panshan's (a Chan master) instruction to the assembly: 'The moon of the mind is solitary and round, its light swallows all phenomena. The light is not for illuminating the realm, and the realm is not for existing. When both light and realm are forgotten, what is it?' Dongshan (a Chan master) said, 'If light and realm are not forgotten, what is it?' I say, 'These two venerable monks are playing with things but do not know their respective situations. Each should be given twenty blows with the staff. Haven't you heard? To see what is right and not do it, what courage is there?' Ascending the Dharma hall on the Winter Solstice. Quoting Dongshan's (a Chan master) story of eating fruit with Chief Seat Tai on a winter night. Dongshan asked, 'There is a thing, bright as the sun, dark as lacquer, constantly in motion, but cannot be grasped in motion. Where is the fault?' Chief Seat Tai replied, 'The fault is in the motion.' Dongshan ordered the attendant to remove the fruit table. I say, 'To hesitate when one should decide only invites trouble. If it were me, Jing Shan (a Chan master), upon hearing him say the fault was in the motion, I would have overturned the fruit table, so that the onlookers would know that the Zen school has teeth and claws.' Even so, one must have solid footing. Raising his staff, he said, 'If you don't shoot at the stone tiger in Lantian (a place in ancient China), how would anyone know he is General Li?' Then, he put down his staff and stepped down from his seat. Ascending the Dharma hall. One delusion, all delusions; one enlightenment, all enlightenment; one darkness, all darkness; one brightness, all brightness. Therefore, it is said, 'Fully possessing the Dharma of ordinary beings, ordinary beings do not know it; fully possessing the Dharma of sages, sages do not understand it. If sages understood it, they would be the same as ordinary beings; if ordinary beings knew it, they would be sages.' Arriving at this point, worldly cares, afflictions, Bodhi (enlightenment), and liberation are bound together as one. And so, the Realm of Neither Perception Nor Non-Perception (the highest realm in the Three Realms in Buddhism), now...'
有幾人修因證果。拈拄杖曰。一年三百六十日。一日日從今日始。拄杖子亦從今日始。卓拄杖曰。擊碎三玄三要門。普天匝地清風起。
上堂。舉玄沙因鼓山至。畫一圓相。山曰。人人出者個不得。沙曰。情知你向驢駘馬腹裡作活計。山曰。和尚又作么生。沙曰。人人出者個不得。山曰。為甚和尚恁么道卻得。某甲恁么道卻不得。沙曰。我得你不得。師曰。玄沙與鼓山。難兄亦難弟。若要出得者個。總欠悟在。雪竇曰。只知貪觀白浪。不知失卻手橈。緇素眼何在。驀拈拄杖畫一畫曰。一把柳絲收不得。和煙搭在玉闌干。
浴佛上堂。舉藥山因遵布衲浴佛話。師曰。藥山能縱不能奪。布衲能奪不能縱。總未具超宗眼在。黃龍南曰。二尊宿一出一入。未見輸贏。三十年後。不得錯舉。早是錯下名言。徑山見處。也要諸人共知。今日殿中普請浴佛。者個那個。不得動著。杓柄到手。更莫顢頇。擊拂子曰。將此深心奉塵剎。是則名為報佛恩。永樂癸未十月二十三日。示寂于不動軒。世壽五十八。僧臘四十五。阇維。煙焰所至。舍利如貫珠。塔于凌霄之陽。
壽昌源禪師法嗣
寧波府天童元明原良禪師
寧海周氏子。初住瑞巖。后遷天童。有侑宏智祖塔辭曰。嗚呼山不讓塵。故能成其高。海不讓
【現代漢語翻譯】 現代漢語譯本 有幾人通過修行而證得果位？（禪師）拿起拄杖說：『一年三百六十日，一日日都從今日開始，拄杖子也從今日開始。』（禪師）用拄杖敲擊地面說：『擊碎三玄三要門，普天匝地清風起。』
（禪師）上堂說法，舉玄沙（Xuan Sha，禪師名）因鼓山（Gu Shan，山名）之事說：『畫一個圓相。』鼓山說：『人人出這個不得。』玄沙說：『情知你向驢駘馬腹裡作活計。』鼓山說：『和尚又作么生？』玄沙說：『人人出這個不得。』鼓山說：『為甚和尚恁么道卻得，某甲恁么道卻不得？』玄沙說：『我得你不得。』（禪師）說：『玄沙與鼓山，難兄亦難弟。若要出得這個，總欠悟在。』雪竇（Xue Dou，禪師名）說：『只知貪觀白浪，不知失卻手橈。緇素眼何在？』（禪師）突然拿起拄杖畫了一下說：『一把柳絲收不得，和煙搭在玉闌干。』
（禪師）在浴佛節上堂說法，舉藥山（Yao Shan，禪師名）因遵布衲（Zun Bu Na，禪師名）浴佛之事。（禪師）說：『藥山能縱不能奪，布衲能奪不能縱，總未具超宗眼在。』黃龍南（Huang Long Nan，禪師名）說：『二尊宿一出一入，未見輸贏。三十年後，不得錯舉。』早是錯下名言。徑山（Jing Shan，山名）見處，也要諸人共知。今日殿中普請浴佛，這個那個，不得動著。杓柄到手，更莫顢頇。』（禪師）擊拂子說：『將此深心奉塵剎，是則名為報佛恩。』永樂（Yongle，明成祖年號，1403-1424）癸未年十月二十三日，（禪師）在不動軒示寂，世壽五十八，僧臘四十五。阇維（荼毗，火葬）。煙焰所至，舍利如貫珠，塔于凌霄之陽。
壽昌源禪師（Shouchang Yuan Chanshi，禪師名）法嗣
寧波府天童元明原良禪師（Ningbo Fu Tiantong Yuanming Yuanliang Chanshi，禪師名）
寧海周氏子。初住瑞巖（Rui Yan，寺廟名），后遷天童（Tiantong，寺廟名）。有侑宏智（Hongzhi，禪師名）祖塔辭曰：『嗚呼山不讓塵，故能成其高。海不讓』
【English Translation】 English version How many people cultivate causes and realize results? (The Chan master) picked up his staff and said, 'Three hundred and sixty days a year, each day begins from today, and the staff also begins from today.' (The Chan master) struck the ground with his staff and said, 'Shatter the gates of the Three Mysteries and Three Essentials, and a clear breeze arises throughout the universe.'
(The Chan master) ascended the hall to preach, citing the story of Xuansha (Xuan Sha, name of a Chan master) concerning Gushan (Gu Shan, name of a mountain): 'Draw a circle.' Gushan said, 'Everyone cannot get out of this.' Xuansha said, 'I know you are making a living in the womb of a donkey or a horse.' Gushan said, 'What about you, venerable monk?' Xuansha said, 'Everyone cannot get out of this.' Gushan said, 'Why can you say it, but I cannot?' Xuansha said, 'I cannot get you.' (The Chan master) said, 'Xuansha and Gushan are like difficult brothers. If you want to get out of this, you are still lacking enlightenment.' Xuedou (Xue Dou, name of a Chan master) said, 'Only knowing to greedily watch the white waves, one does not realize they have lost the oar. Where are the eyes of monks and laypeople?' (The Chan master) suddenly picked up his staff and drew a line, saying, 'A handful of willow branches cannot be gathered, and are draped with the smoke on the jade balustrade.'
(The Chan master) ascended the hall on the Bathing the Buddha Festival, citing the story of Yaoshan (Yao Shan, name of a Chan master) concerning Zun Bu Na (Zun Bu Na, name of a Chan master) bathing the Buddha. (The Chan master) said, 'Yaoshan can release but cannot seize, and Bu Na can seize but cannot release, neither of them possesses the eye to transcend the sect.' Huanglong Nan (Huang Long Nan, name of a Chan master) said, 'The two venerable monks, one goes out and one goes in, and no winner or loser is seen. After thirty years, do not misquote.' It is already a mistake to make such a statement. The insight of Jingshan (Jing Shan, name of a mountain) should also be known by everyone. Today, everyone in the hall is invited to bathe the Buddha. This one and that one must not touch it. With the handle in hand, do not be muddleheaded.' (The Chan master) struck the whisk and said, 'Offering this deep mind to the realms of dust is truly called repaying the Buddha's kindness.' On the twenty-third day of the tenth month of the Guiwei year of Yongle (Yongle, reign title of Emperor Chengzu of the Ming Dynasty, 1403-1424), (the Chan master) passed away in the Immovable Pavilion, at the age of fifty-eight, with forty-five years as a monk. At the cremation, where the smoke and flames reached, the relics were like strung pearls, and were placed in a pagoda on the south side of Lingxiao.
Successor of Chan Master Shouchang Yuan (Shouchang Yuan Chanshi, name of a Chan master)
Chan Master Yuanming Yuanliang of Tiantong Monastery in Ningbo Prefecture (Ningbo Fu Tiantong Yuanming Yuanliang Chanshi, name of a Chan master)
A son of the Zhou family of Ninghai. He first resided at Ruiyan (Rui Yan, name of a temple) and later moved to Tiantong (Tiantong, name of a temple). There is a eulogy for the ancestral pagoda of Hongzhi (Hongzhi, name of a Chan master) saying: 'Alas, the mountain does not reject dust, therefore it can achieve its height. The sea does not reject'
流。故能成其深。師非宿備六度萬行之愿輪。則曷由樹斯大法之功于古今。聖人出興。作百世師。千載一時。惟師得之。巍巍窣堵。鎮茲東谷。洞上一宗。真規復復。昭告菲詞。深勒崖谷。愿師再來。為法作則。
徑山悅禪師法嗣
寧波府慈溪定水見心來複禪師
南昌豐城王氏子。至正壬午。祝髮於邑之西方寺。走雙徑謁南楚。久之乃得證入。無何避兵會稽。遂主慈溪定水。凡廢者煥然一新。以干戈間阻。不能省母。作室于澗東名蒲庵。取陳尊宿義。后遷鄞之天寧。杭之靈隱。
舉馬祖遣人送圓相上徑山話。頌曰。緘回特地謝慇勤。海月山云見處親。莫怪南陽太饒舌。乾坤誰是不疑人。
舉僧問馬祖離四句絕百非話。頌曰。一幅冰綃五色新。玉梭巧織鳳池春。鴛鴦繡出從君看。不把金針度與人。
舉文殊維摩各說不二法門話。頌曰。妙喜天中問疾過。機先勘破老維摩。剎塵常說虛空聽。一默相酬早是多。
舉文殊令善財採藥話。頌曰。是藥拈來會得么。神方不必問耆婆。若言殺活全工巧。大地群生病轉多。
舉靈云見桃花玄沙未徹話。頌曰。盡向長安踏早春。紫騮隨處逐芳塵。年年歌管東風裡。解識桃花有幾人。
洪武戊申。召至京。賜食內庭。慰勞優渥。
【現代漢語翻譯】 現代漢語譯本： 水流才能形成深淵。禪師如果不是宿世就具備了六度萬行的宏願，又怎麼能在古今樹立如此大法功德？聖人出現於世，成為百代的師表，千年難遇的時機，禪師您得到了。高大的佛塔，鎮守著這東邊的山谷。洞山一宗的真規，再次得到復興。昭告這些淺薄的言辭，深深地銘刻在山崖石壁上。愿禪師再次降臨，為佛法樹立法則。 徑山悅禪師的法嗣 寧波府慈溪定水見心來複禪師 南昌豐城王氏之子。至正壬午年（1342年），在縣裡的西方寺剃度出家。前往雙徑拜見南楚禪師，很久之後才得以證悟。不久爲了躲避戰亂來到會稽，於是主持慈溪定水寺。所有荒廢的地方都煥然一新。因為戰亂阻隔，不能回家探望母親，所以在澗東建造房屋，命名為蒲庵，取自陳尊宿的含義。後來遷往鄞縣的天寧寺，杭州的靈隱寺。 舉馬祖（Mazu，禪宗大師）派人送圓相上徑山（Jingshan，山名）的話頭。頌曰：特意封好送回，感謝您的一片慇勤，如同海月山云，相見之處倍感親切。不要怪南陽慧忠（Nanyang Huizhong，唐代禪師）太多話，在這天地間，有誰是沒有疑惑的人？ 舉僧人問馬祖（Mazu，禪宗大師）『離四句絕百非』的話頭。頌曰：一幅冰綃，五彩繽紛煥然一新，玉梭巧妙地編織出鳳池的春天。鴛鴦繡好了任憑您看，卻不把金針傳授給人。 舉文殊菩薩（Manjusri Bodhisattva，智慧的象徵）和維摩詰（Vimalakirti，在家菩薩，以智慧著稱）各自闡述不二法門的話頭。頌曰：妙喜天中，前來問候維摩詰的疾病，在事情發生之前就看破了老維摩詰的機鋒。剎土微塵都在說法，而虛空都在傾聽，一默相酬，其實已經太多了。 舉文殊菩薩（Manjusri Bodhisattva，智慧的象徵）命令善財童子（Sudhana，求法者）採藥的話頭。頌曰：這藥拿來了，你能領會嗎？神奇的藥方不必詢問耆婆（Jivaka，古代名醫）。如果說殺活全憑工巧，那麼大地上的眾生，疾病反而會更多。 舉靈云禪師（Lingyun，唐代禪師）見桃花開悟，玄沙禪師（Xuansha，唐末禪師）未徹悟的話頭。頌曰：都向長安（Chang'an，古都）踏著早春的腳步，駿馬隨處追逐著芬芳的塵土。年年在歌舞昇平的東風裡，能理解桃花禪意的人又有幾個？ 洪武戊申年（1368年），被召到京城，皇帝在內廷賜宴，慰勞非常優厚。
【English Translation】 English version: Only flowing water can form a deep abyss. If the Chan master had not cultivated the vows of the Six Perfections and myriad practices in previous lives, how could he have established such great Dharma merits throughout ancient and modern times? A sage appears in the world, becoming a teacher for hundreds of generations; a rare opportunity in a thousand years, which the master has attained. The towering stupa (stupa, Buddhist monument) guards this eastern valley. The true precepts of the Caodong (Soto Zen) sect are revived once again. Announcing these shallow words, deeply engraved on the cliffs and rocks. May the master come again and establish the rules for the Dharma. Successor of Chan Master Yue of Jingshan (Jingshan, mountain name) Chan Master Lai Fu Jianxin of Dingshui Temple, Cixi, Ningbo Prefecture A son of the Wang family of Fengcheng, Nanchang. In the year Renwu of the Zhizheng era (1342), he was tonsured at the Western Temple in the county. He went to Shuangjing (Shuangjing, place name) to visit Chan Master Nanchu, and after a long time, he attained enlightenment. Soon after, to avoid the war, he went to Kuaiji (Kuaiji, place name), and then presided over Dingshui Temple in Cixi. All the abandoned places were completely renewed. Because of the war, he could not go home to visit his mother, so he built a house in Jiandong, named Puan, taking the meaning from Venerable Chen. Later, he moved to Tianning Temple in Yin County and Lingyin Temple in Hangzhou. Referring to the story of Mazu (Mazu, Chan master) sending a circle to Jingshan (Jingshan, mountain name). A verse says: 'Specially sealed and sent back, thanking you for your kindness, like the sea moon and mountain clouds, feeling close wherever we meet. Don't blame Nanyang Huizhong (Nanyang Huizhong, Tang Dynasty Chan master) for talking too much, in this world, who is without doubt?' Referring to the story of a monk asking Mazu (Mazu, Chan master) about 'leaving the four sentences and cutting off the hundred negations'. A verse says: 'A piece of ice silk, colorful and brand new, a jade shuttle skillfully weaves the spring of the Phoenix Pond. The mandarin ducks are embroidered for you to see, but the golden needle is not passed on to others.' Referring to the story of Manjusri Bodhisattva (Manjusri Bodhisattva, symbol of wisdom) and Vimalakirti (Vimalakirti, a lay bodhisattva known for his wisdom) each explaining the non-dual Dharma. A verse says: 'In the heaven of Myohi, visiting Vimalakirti's illness, discerning the old Vimalakirti's opportunity before it arises. The dust of the Buddha-lands is always speaking, and the empty space is listening, a silent response is already too much.' Referring to the story of Manjusri Bodhisattva (Manjusri Bodhisattva, symbol of wisdom) ordering Sudhana (Sudhana, seeker of Dharma) to collect medicine. A verse says: 'This medicine is taken, can you understand it? The magical prescription does not need to ask Jivaka (Jivaka, ancient famous doctor). If it is said that killing and saving depend entirely on skill, then the diseases of all living beings on earth will only increase.' Referring to the story of Chan Master Lingyun (Lingyun, Tang Dynasty Chan master) being enlightened by seeing peach blossoms, and Chan Master Xuansha (Xuansha, late Tang Dynasty Chan master) not being enlightened. A verse says: 'All are stepping into the early spring in Chang'an (Chang'an, ancient capital), the fine horses are chasing the fragrant dust everywhere. Year after year, in the east wind of singing and dancing, how many people can understand the Chan meaning of the peach blossoms?' In the year Wushen of the Hongwu era (1368), he was summoned to the capital, and the emperor bestowed a banquet in the inner court, with generous consolation.
適建鐘山大會。敕師升座說法。覆命蜀王椿。從師問道。有答蜀王問參禪法要書。一千餘言。又答晉王問禪要書。五百餘言。所著有蒲庵集。及蒲庵外集。行世。
靈隱明禪師法嗣
杭州府凈慈休庵無旨可授禪師
臺州臨海李氏子。年十二。依季父沙門仲智于石門寺。十九得度為大僧。參普覺于靈隱。問答之頃。疑情頓釋。至正丙戌。出世臺州安聖。閱五年。遷隆恩。又二年。補真如。明年行宣政院。選主龍華。一坐十三夏。洪武癸丑。杭郡侯命主中竺。至則凈慈諸勤舊。相與力爭。屢卻不聽。不得已強居二載。退臥竹院。一日示疾。召左右曰。吾逝矣。左右進觚翰。師麾去曰。吾宗本無言說。泊然而寂。世壽六十九。僧臘五十。火浴。齒牙貫珠不壞。設利光瑩。色如金晶。其徒斂諸不壞。並遺骼。歸龍華塔而藏焉。
天界信禪師法嗣
溫州府江心覺初慧恩禪師
久依孚中信。信居護龍河上。師嘗分座說法。后信示寂。師出世建業之聖泉。次遷永嘉雅山。未幾江心虛席。牧守請主之。所著有三會語錄。
天目本禪師法嗣
金華府義烏伏龍無明千巖元長禪師
蕭山董氏子。年七歲。從諸父比丘曇芳于富陽法門院。十九剃髮。受具戒。學律于靈芝。會行丞相府飯
【現代漢語翻譯】 現代漢語譯本： 適逢鐘山舉行大法會，皇帝敕令禪師升座說法，又命蜀王椿向禪師問道。留有《答蜀王問參禪法要書》一千餘字，以及《答晉王問禪要書》五百餘字。所著有《蒲庵集》及《蒲庵外集》，流傳於世。 靈隱明禪師法嗣 杭州府凈慈休庵無旨可授禪師 臺州臨海李氏之子。十二歲時，依從季父沙門仲智于石門寺。十九歲得度成為大僧。參訪普覺于靈隱寺，問答之間，疑情頓然消釋。至正丙戌年（1346年），出世于臺州安聖寺。過了五年，遷往隆恩寺，又過了二年，補任真如寺。次年，前往宣政院，被選為主持龍華寺，一住就是十三年。洪武癸丑年（1373年），杭州郡守命其主持中竺寺。到達后，凈慈寺的各位老朋友極力挽留，多次推卻不聽，不得已勉強住了兩年，便退居竹院。一日示現疾病，召集左右說：『我要走了。』左右遞上筆墨，禪師揮手示意不用，說：『吾宗本來就沒有言語可以表達。』說完便安然寂滅。世壽六十九歲，僧臘五十年。火化后，牙齒和念珠完好無損，舍利光彩照人，顏色如同金晶。他的弟子們收集了這些不壞之物，連同遺骨，歸葬于龍華寺塔。 天界信禪師法嗣 溫州府江心覺初慧恩禪師 長久依止孚中信禪師。信禪師居住在護龍河畔。慧恩禪師曾經分座說法。後來信禪師示寂，慧恩禪師出世于建業（今南京）的聖泉寺，之後遷往永嘉（今溫州）的雅山寺。不久，江心寺住持之位空缺，地方官員便請他去主持。所著有《三會語錄》。 天目本禪師法嗣 金華府義烏伏龍無明千巖元長禪師 蕭山董氏之子。七歲時，跟隨諸父比丘曇芳于富陽法門院。十九歲剃髮，受具足戒。在靈芝寺學習戒律。適逢行中書省設齋飯。
【English Translation】 English version: During a grand assembly at Zhongshan Mountain, the emperor ordered the master to ascend the seat and expound the Dharma. He also commanded Prince Chun of Shu to inquire about the Dharma from the master. There remains 'A Letter in Response to Prince of Shu's Questions on the Essentials of Chan Practice,' comprising over a thousand words, as well as 'A Letter in Response to Prince of Jin's Questions on the Essentials of Chan,' comprising over five hundred words. His writings include 'The Pu'an Collection' and 'The Outer Collection of Pu'an,' which are circulated in the world. Successor of Chan Master Ming of Lingyin Temple Chan Master Wu-zhi Ke-shou of Xiu'an Temple, Jingci, Hangzhou Prefecture A son of the Li family of Linhai, Taizhou. At the age of twelve, he followed his uncle, the Shramana Zhongzhi, at Shimen Temple. At nineteen, he was ordained as a senior monk. He visited Pujue at Lingyin Temple, and during their dialogues, his doubts were instantly resolved. In the year Bingxu of the Zhizheng era (1346), he emerged at Ansheng Temple in Taizhou. After five years, he moved to Long'en Temple, and two years later, he was appointed to Zhenru Temple. The following year, he went to the Xuanzheng Yuan (Council of State Affairs) and was selected to preside over Longhua Temple, where he stayed for thirteen summers. In the year Guichou of the Hongwu era (1373), the prefect of Hangzhou ordered him to preside over Zhongzhu Temple. Upon his arrival, the old friends of Jingci Temple earnestly pleaded with him to stay, but he repeatedly declined. Unable to refuse, he reluctantly stayed for two years before retiring to the Bamboo Courtyard. One day, he showed signs of illness and summoned his attendants, saying, 'I am about to depart.' The attendants offered him writing instruments, but the master waved them away, saying, 'Our school originally has no words to express.' After speaking, he peacefully passed away. He lived to the age of sixty-nine, with fifty years as a monk. After cremation, his teeth and rosary remained intact, and the sarira (relics) were radiant, with colors like golden crystals. His disciples collected these imperishable remains, along with his bones, and buried them in the pagoda of Longhua Temple. Successor of Chan Master Xin of Tianjie Temple Chan Master Huien Juechu of Jiangxin Temple, Wenzhou Prefecture He long relied on Chan Master Fu-zhong Xin. Chan Master Xin resided on the banks of the Hulong River. Chan Master Huien once shared the seat to expound the Dharma. Later, Chan Master Xin passed away, and Chan Master Huien emerged at Shengquan Temple in Jianye (present-day Nanjing), and then moved to Yasha Temple in Yongjia (present-day Wenzhou). Soon after, the position of abbot at Jiangxin Temple became vacant, and local officials invited him to preside over it. His writings include 'The Three Assemblies Record'. Successor of Chan Master Ben of Tianmu Temple Chan Master Qianyan Yuanzhang Wuming of Fulong Temple, Yiwu, Jinhua Prefecture A son of the Dong family of Xiaoshan. At the age of seven, he followed his uncles, the Bhikshus Tanfang, at Famen Temple in Fuyang. At nineteen, he shaved his head and received the full precepts. He studied the Vinaya (monastic discipline) at Lingzhi Temple. He happened to be present when the Secretariat of the Central Government prepared a vegetarian meal.
僧。中峰適在座。遙見師。呼而問曰。汝日用如何。師曰唸佛。峰曰。佛今何在。師擬議。峰厲聲叱之。師作禮求示法要。峰以狗子無佛性話授之。縛茅靈隱。脅不沾席者三年。一日聞雀聲有省。亟往見峰。峰復叱之。師憤然歸。夜靜。忽鼠翻食貓器。墮地作聲。恍然開悟。復往質峰。峰曰。趙州何故云無。師曰。鼠餐貓飯。峰曰未也。師曰。飯器破矣。峰曰。破后如何。師曰。筑碎方甓。峰乃微笑。囑曰。善自護持。時節若至。其理自彰。師受囑。隱天龍之東庵。笑隱主中竺。力薦起之。宣政院脫歡。亦遣使見迫。師皆不諾。居亡何。諸山爭相勸請。師度不為時所容。遂杖錫逾濤江。東至義烏之伏龍山。山如青蓮華。乃卓錫巖際曰。山有水吾將止焉。俄山泉溢出。作白乳色。師遂依大樹以居。時泰定丁卯十月也。初山有禪寺名聖壽。久荒廢。師入山。鄉民咸夢異僧來。遂相率為伐木構精廬。尋因舊號。成大伽藍。朝廷三遣重臣降香。錫號佛慧圓鑒普濟禪師。並賜金襕法衣。僧問。如何是祖師西來意。師曰。野馬入牛欄。
問。如何是佛。師曰。今日好雨。曰如何是道。師曰。此去義烏不遠。
問。如何是賓中賓。師曰。當胸叉手問他人。曰如何是賓中主。師曰。堂上坐來日正午。曰如何是主中賓。師曰
【現代漢語翻譯】 現代漢語譯本 僧人問。中峰禪師正好在座，遠遠地看見這位禪師，就呼喚他問道：『你每天是如何用功的？』禪師回答說：『唸佛。』中峰禪師問：『那麼，佛現在在哪裡呢？』禪師正要思量如何回答，中峰禪師厲聲呵斥他。禪師於是行禮，請求開示佛法的要旨。中峰禪師就用趙州禪師的『狗子無佛性』的話來教導他。禪師於是到靈隱寺結茅居住，三年時間裡，身體沒有挨著牀蓆休息。一天，聽到麻雀的叫聲，有所領悟，急忙去見中峰禪師。中峰禪師再次呵斥他，禪師憤然離開。夜晚，忽然老鼠翻動吃貓的食具，掉在地上發出聲響，禪師恍然大悟。再次去拜見中峰禪師，中峰禪師問：『趙州禪師為什麼說無呢？』禪師回答說：『老鼠吃了貓的飯。』中峰禪師說：『還未透徹。』禪師說：『飯碗已經破了。』中峰禪師問：『破了之後又如何呢？』禪師回答說：『打碎成磚瓦。』中峰禪師這才微笑，囑咐說：『好好地守護保持，時機如果到了，其中的道理自然會彰顯。』禪師接受了囑咐，隱居在天龍寺的東庵。笑隱禪師和中竺禪師都極力推薦他出山弘法。宣政院的脫歡也派使者來強迫他，禪師都沒有答應。不久，各地的寺院爭相勸請他。禪師估計自己不被當時所容，於是拄著錫杖渡過濤江，向東到達義烏的伏龍山。這座山像青蓮花一樣，於是禪師在巖石邊安頓下來，說：『山上有水，我就在這裡住下。』不久，山泉涌出，呈現出白乳色。禪師於是依靠著大樹居住。當時是泰定丁卯年（1327年）十月。起初，山裡有一座禪寺，名叫聖壽寺，已經荒廢很久了。禪師進入山中，鄉民們都夢見有奇異的僧人到來，於是互相合作砍伐樹木建造精舍。不久沿用舊名，建成了大伽藍。朝廷三次派遣重臣來降香，賜予『佛慧圓鑒普濟禪師』的稱號，並賜予金襕法衣。僧人問：『如何是祖師西來意？』禪師說：『野馬闖入牛欄。』 問：『如何是佛？』禪師說：『今日好雨。』問：『如何是道？』禪師說：『此去義烏不遠。』 問：『如何是賓中賓？』禪師說：『當胸叉手問他人。』問：『如何是賓中主？』禪師說：『堂上坐來日正午。』問：『如何是主中賓？』禪師說：
【English Translation】 English version A monk asked. Zen Master Zhongfeng happened to be present. Seeing the master from afar, he called out and asked, 'How do you practice daily?' The master replied, 'Reciting the Buddha's name.' Zen Master Zhongfeng asked, 'Then, where is the Buddha now?' As the master was about to ponder how to answer, Zen Master Zhongfeng sternly rebuked him. The master then bowed and requested instruction on the essence of the Dharma. Zen Master Zhongfeng then used Zen Master Zhaozhou's saying, 'A dog has no Buddha-nature,' to instruct him. The master then went to live in a thatched hut at Lingyin Temple, and for three years, his body did not touch the bed. One day, hearing the sound of sparrows, he had an awakening and hurried to see Zen Master Zhongfeng. Zen Master Zhongfeng rebuked him again, and the master left in anger. At night, suddenly a rat overturned a cat's food bowl, which fell to the ground making a sound, and the master had a sudden enlightenment. He went to see Zen Master Zhongfeng again, and Zen Master Zhongfeng asked, 'Why did Zen Master Zhaozhou say 'no'?' The master replied, 'The rat ate the cat's food.' Zen Master Zhongfeng said, 'Not yet thorough.' The master said, 'The food bowl is broken.' Zen Master Zhongfeng asked, 'What about after it's broken?' The master replied, 'Smash it into bricks.' Zen Master Zhongfeng then smiled and instructed, 'Take good care and maintain it; when the time comes, the principle will naturally manifest.' The master received the instruction and lived in seclusion in the eastern hermitage of Tianlong Temple. Zen Master Xiaoyin and Zen Master Zhongzhu strongly recommended that he come out of the mountains to propagate the Dharma. Tuohuan of the Xuanzheng Yuan also sent envoys to compel him, but the master did not agree. Soon after, temples from various places vied to invite him. The master estimated that he would not be tolerated by the times, so he crossed the Tao River with his staff and went east to Fulong Mountain in Yiwu. This mountain was like a blue lotus flower, so the master settled down by the rocks and said, 'If there is water on the mountain, I will stay here.' Soon, a mountain spring gushed out, appearing milky white. The master then lived by a large tree. This was in the tenth month of the Taiding Dingmao year (1327 AD). Initially, there was a Zen temple in the mountain called Shengshou Temple, which had been abandoned for a long time. When the master entered the mountain, the villagers all dreamed of a strange monk arriving, so they cooperated to cut down trees and build a refined hermitage. Soon, they used the old name and built a large Sangharama. The imperial court sent high-ranking officials three times to offer incense, bestowed the title 'Zen Master Fohui Yuanjian Puji,' and bestowed a golden kasaya. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'A wild horse enters a cattle pen.' Asked: 'What is Buddha?' The master said: 'Good rain today.' Asked: 'What is the Tao?' The master said: 'It is not far from here to Yiwu.' Asked: 'What is a guest within a guest?' The master said: 'Cross your hands in front of your chest and ask others.' Asked: 'What is a guest within a host?' The master said: 'Sitting in the hall at noon tomorrow.' Asked: 'What is a host within a guest?' The master said:
。有時歡喜有時瞋。曰如何是主中主。師曰。橫按鏌鎁無佛祖。
問。如何是露地白牛。師曰。草里臥。曰甚麼人騎得。師曰。無髭鬚鬍子。曰三身中那身說法。師曰。賣油婆子水梳頭。曰德山棒臨濟喝。意旨如何。師曰。惡人先做大。
問。如何是和尚家風。師曰。無力豎拳頭。
問。達磨面壁意旨如何。師曰。有口開不得。
問。浩浩塵中。如何辨主。師舉拳示之。曰辨后如何。師曰。你主在甚麼處。
問。釋迦彌勒猶是他奴。未審他是阿誰。師曰。糞掃堆頭破苕帚。曰學人不會。師曰。問取凈頭。
上堂。僧問。如何是第一句。師曰。有口如啞。曰如何是第二句。師曰。有眼如盲。曰如何是第三句。師曰。棒折也未放你在。乃擲下拂子曰。此是老僧第二句。如何是第一句。便下座。
上堂。僧問。如何是奪人不奪境。師曰。日照山河影動搖。曰如何是奪境不奪人。師曰。背水陣圓增勇健。曰如何是人境俱奪。師曰。任是鋒刀常坦坦。假饒毒藥也閑閑。曰如何是人境俱不奪。師曰。野老不知堯舜力。鼕鼕打鼓祭江神。僧禮拜。師曰。有麝自然香。何用當風立。乃曰。轉山河國土歸自己則易。轉自己歸山河國土則難。拈了也。父母未生前。道將一句來。
示眾。
【現代漢語翻譯】 現代漢語譯本：有時歡喜有時嗔怒。問：『如何是主中主？』（如何是主人中的主人？） 師父說：『橫執鏌鎁（古代寶劍名）無佛祖。』 問：『如何是露地白牛？』（如何是空地上無遮攔的白牛？） 師父說：『草里臥。』 問：『甚麼人騎得？』（什麼人能騎它？） 師父說：『無髭鬚鬍子。』（沒有鬍鬚的人。） 問：『三身（佛的三種化身：法身、報身、應身）中那身說法？』 師父說：『賣油婆子水梳頭。』 問：『德山（唐代禪師）棒臨濟（唐代禪師）喝，意旨如何？』 師父說：『惡人先做大。』 問：『如何是和尚家風？』（如何是禪師的家風？） 師父說：『無力豎拳頭。』 問：『達磨（菩提達摩，禪宗初祖）面壁意旨如何？』 師父說：『有口開不得。』 問：『浩浩塵中，如何辨主？』（在這廣闊的世間，如何辨認主人？） 師父舉起拳頭示意。問：『辨后如何？』（辨認之後如何？） 師父說：『你主在甚麼處？』（你的主人在什麼地方？） 問：『釋迦（釋迦牟尼佛）彌勒（彌勒菩薩）猶是他奴，未審他是阿誰？』（釋迦牟尼和彌勒菩薩都是他的奴僕，不知他是誰？） 師父說：『糞掃堆頭破苕帚。』（垃圾堆里的破掃帚。） 問：『學人不會。』（學人不懂。） 師父說：『問取凈頭。』（去問負責清潔的人。） 上堂（禪宗說法儀式）。僧人問：『如何是第一句？』 師父說：『有口如啞。』（有口不能言。） 問：『如何是第二句？』 師父說：『有眼如盲。』（有眼不能見。） 問：『如何是第三句？』 師父說：『棒折也未放你在。』（即使棒子打斷了也不會放過你。） 於是擲下拂子說：『此是老僧第二句，如何是第一句？』 便下座。 上堂。僧人問：『如何是奪人不奪境？』（如何是隻改變人而不改變環境？） 師父說：『日照山河影動搖。』（太陽照耀山河，影子隨之動搖。） 問：『如何是奪境不奪人？』（如何是隻改變環境而不改變人？） 師父說：『背水陣圓增勇健。』（背水一戰，陣勢圓滿，更加勇猛。） 問：『如何是人境俱奪？』（如何是人和環境都改變？） 師父說：『任是鋒刀常坦坦，假饒毒藥也閑閑。』（任憑鋒利的刀劍也坦然面對，即使是劇毒也無所謂。） 問：『如何是人境俱不奪？』（如何是人和環境都不改變？） 師父說：『野老不知堯舜力，鼕鼕打鼓祭江神。』（鄉野老翁不知堯舜（傳說中的聖賢帝王）的功德，只是咚咚地敲鼓祭拜江神。） 僧人禮拜。師父說：『有麝自然香，何用當風立。』（有麝香自然會散發香味，何必站在風口。） 於是說：『轉山河國土歸自己則易，轉自己歸山河國土則難。』（將山河國土轉為自己所有容易，將自己轉為山河國土則難。） 『拈了也，父母未生前，道將一句來。』（已經說完了，在父母未生你之前，說出一句話來。） 示眾。
【English Translation】 English version: Sometimes joyful, sometimes angry. Asked: 'What is the master of masters?' The master said: 'Holding Mo Ye (an ancient sword name) horizontally, there are no Buddhas or patriarchs.' Asked: 'What is a white ox in the open field?' The master said: 'Lying in the grass.' Asked: 'Who can ride it?' The master said: 'A beardless man.' Asked: 'Which of the three bodies (Trikaya: Dharmakaya, Sambhogakaya, Nirmanakaya) preaches the Dharma?' The master said: 'An oil-selling woman combs her hair with water.' Asked: 'What is the meaning of Deshan's (a Chan master in Tang Dynasty) stick and Linji's (a Chan master in Tang Dynasty) shout?' The master said: 'Evil people act big first.' Asked: 'What is the family style of the abbot?' The master said: 'Weakly raising a fist.' Asked: 'What is the meaning of Bodhidharma (the first patriarch of Chan Buddhism) facing the wall?' The master said: 'Having a mouth but unable to open it.' Asked: 'In the vast dust, how to identify the master?' The master raised his fist to show it. Asked: 'What after identifying?' The master said: 'Where is your master?' Asked: 'Shakyamuni (Shakyamuni Buddha) and Maitreya (Maitreya Bodhisattva) are still his servants, who is he?' The master said: 'A broken broom on a pile of dung.' Asked: 'The student does not understand.' The master said: 'Ask the cleaner.' Ascending the hall (a Chan Buddhist Dharma talk ceremony). A monk asked: 'What is the first phrase?' The master said: 'Having a mouth like a mute.' Asked: 'What is the second phrase?' The master said: 'Having eyes like a blind man.' Asked: 'What is the third phrase?' The master said: 'Even if the stick is broken, I won't let you go.' Then he threw down the whisk and said: 'This is the old monk's second phrase, what is the first phrase?' Then he descended from the seat. Ascending the hall. A monk asked: 'What is taking away the person but not the environment?' The master said: 'The sun shines on the mountains and rivers, the shadows sway.' Asked: 'What is taking away the environment but not the person?' The master said: 'A backwater formation increases courage and strength.' Asked: 'What is taking away both the person and the environment?' The master said: 'Let the sharp knives be always calm, even poison is nothing.' Asked: 'What is not taking away either the person or the environment?' The master said: 'The old farmer does not know the power of Yao and Shun (legendary sage emperors), but beats the drum to worship the river god.' The monk bowed. The master said: 'Musk is naturally fragrant, why stand in the wind?' Then he said: 'It is easy to turn mountains, rivers, and countries to oneself, but it is difficult to turn oneself to mountains, rivers, and countries.' 'It is finished, before your parents gave birth to you, say a phrase.' Showing the assembly.
今朝初一。上殿已畢。喝啰怛那。西方日出。
示眾。舉德山托缽因緣。拈曰。末後句子。德山巖頭雪峰。總跳不出。乃喝一喝曰。大丈夫當作真王。何以假為。
示眾。良久曰。大眾會么。會則事同一家。不會則萬別千差。臨濟道。我在黃檗吃六十痛棒。如蒿枝拂相似。如今更思量一頓。誰為下手。時有僧出曰。某甲下手。濟度杖與僧。僧擬接。濟便打。看他的的顯示。者些子無你近傍處。豈常情所能測。老僧尋常痛口罵你。痛棒打你。你不作無明會。便作佛法會。又何曾夢見我先祖門風。所以古人云。臨濟之道。將墜于地。痛哉。正與么時。合作么生。超群須是英靈漢。敵勝還他師子兒。
示眾。傅大士曰。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。分毫不相離。如形影相似。欲識佛去處。只者語聲是。玄沙曰。大小傅大士。祇認得個昭昭靈靈。洞山聰曰。且道。衲僧家日裡。還曾睡也無。保寧勇曰。要眠時即眠。要起時即起。水洗面皮光。啜茶濕卻㭰。大海紅塵生。平地波濤起。呵呵阿呵呵。哩哩哩啰哩。三尊宿。大似徐六擔版。傅大士又俗氣不除。若論向上宗乘。總欠悟在。且道。無明具甚麼眼目。不見道。直須揮劍。若不揮劍。漁父棲巢。
示眾。今朝臘月二十五。云
【現代漢語翻譯】 現代漢語譯本： 今天農曆初一。上殿儀式完畢。唸誦『喝啰怛那』（Hē là dá nà，梵文ratna的音譯，意為寶）。西方太陽升起。
開示大眾。舉德山（Déshān）托缽的因緣。拈出說道：『最後一句，德山、巖頭（Yántóu）、雪峰（Xuěfēng）都跳脫不出。』於是大喝一聲說：『大丈夫應當做真正的王者，為何要假裝？』
開示大眾。沉默良久后說：『大眾明白嗎？明白則事同一家，不明白則萬別千差。』臨濟（Línjì）道：『我在黃檗（Huángbò）處捱了六十痛棒，像蒿枝拂過一般。如今更想再挨一頓，誰來下手？』當時有僧人出來說：『我來下手。』臨濟遞過禪杖給僧人，僧人想要接，臨濟便打。看他真切地顯示，這些子沒有你靠近的地方，豈是常情所能測度的。老僧我常常痛罵你們，痛打你們，你們不作無明（wúmíng，佛教術語，指對事物真相的迷惑和無知）會，便作佛法會，又何曾夢見我先祖的門風。所以古人說：臨濟之道，將要墜落於地，痛哉！』正在這個時候，該如何應對？超群必須是英靈的漢子，戰勝敵人還需是獅子兒。
開示大眾。傅大士（Fù dàshì）說：『夜夜抱著佛睡覺，朝朝還共同起身。起身坐下總相隨，言語沉默同居住。分毫不相離，如形影相似。想要知道佛在哪裡，就是這說話的聲音。』玄沙（Xuánshā）說：『好大的傅大士，只認識那昭昭靈靈。』洞山聰（Dòngshān cōng）說：『且說，衲僧家（nà sēng jiā，指僧人）白天，還曾睡覺嗎？』保寧勇（Bǎoníng yǒng）說：『要睡時就睡，要起時就起。水洗面皮光，喝茶濕了喉嚨。大海生出紅塵，平地涌起波濤。呵呵阿呵呵，哩哩哩啰哩。』三位尊宿，很像徐六（Xú liù）挑著擔子。傅大士又俗氣未除。若論向上宗乘，總欠缺開悟。且說，無明具有什麼眼目？不見道：直須揮劍，若不揮劍，漁父棲巢。
開示大眾。今天臘月二十五。
【English Translation】 English version: Today is the first day of the lunar month. The morning service is completed. Reciting 『喝啰怛那』 (Hē là dá nà, transliteration of Sanskrit ratna, meaning treasure). The sun rises in the west.
Instructing the assembly. He cites the story of Déshān (德山) begging for alms. He picks it up and says, 'The final sentence, Déshān, Yántóu (巖頭), and Xuěfēng (雪峰) cannot escape.' Then he shouts, 'A great man should be a true king, why pretend?'
Instructing the assembly. After a long silence, he says, 'Do you all understand? If you understand, then we are all one family. If you don't understand, then there are ten thousand differences.' Línjì (臨濟) said, 'I received sixty painful blows at Huángbò (黃檗), like being brushed by artemisia. Now I want to receive another beating, who will strike?' At that time, a monk came forward and said, 'I will strike.' Línjì handed the staff to the monk, and as the monk reached for it, Línjì struck him. See how clearly he demonstrates, there is no place for you to approach, how can ordinary feelings measure this? This old monk often scolds you harshly, beats you painfully, and you don't understand it as ignorance (wúmíng, 無明, Buddhist term referring to delusion and ignorance of the true nature of things), but you understand it as the Dharma, how could you have dreamed of my ancestors' teachings? Therefore, the ancients said, 'The way of Línjì is about to fall to the ground, alas!' At this very moment, how should one respond? To surpass the crowd, one must be a heroic man, to defeat the enemy, one must be a lion's cub.
Instructing the assembly. Fù dàshì (傅大士) said, 'Every night I sleep embracing the Buddha, every morning I rise together. Rising and sitting, we always accompany each other, speaking and silent, we dwell together. Not separated by a hair's breadth, like form and shadow. If you want to know where the Buddha is, it is just this sound of speech.' Xuánshā (玄沙) said, 'Such a great Fù dàshì, only recognizes the bright and spiritual.' Dòngshān cōng (洞山聰) said, 'Tell me, do monks (nà sēng jiā, 衲僧家) ever sleep during the day?' Bǎoníng yǒng (保寧勇) said, 'Sleep when you want to sleep, get up when you want to get up. Water washes the face clean, tea wets the throat. The great sea gives rise to red dust, waves rise on flat ground. Hehe a hehe, lili lila li.' The three venerable monks are much like Xú liù (徐六) carrying a burden. Fù dàshì still has not shed his worldliness. If we discuss the higher vehicle, they all lack enlightenment. Tell me, what eyes does ignorance have? Haven't you heard it said: You must wield the sword directly, if you don't wield the sword, the fisherman will nest.
Instructing the assembly. Today is the twenty-fifth day of the twelfth lunar month.
門一曲曾無譜。爭似無明調轉高。等閑唱出千山舞。大地為琴。虛空為鼓。拍拍相隨。聲聲相助。汝諸人須聽取。白雪陽春何足數。箇中端的孰知音。寥寥永夜松風度。
示眾。舉文殊普賢起佛見法見。被世尊威神。貶向二鐵圍山。師曰。大眾不起佛見法見。還免得貶向二鐵圍山么。世尊也是憐兒不覺丑。
示眾。舉瑯玡覺有句無句。如藤倚樹。樹倒藤枯。好一堆爛柴。大慧曰。作賊人心虛。雖然如是。恩大難酬。師曰。一人作佛法商量。一人作世諦流佈。檢點將來。總欠悟在。無明見處。也要諸人共知。有句無句。如藤倚樹。樹倒藤枯。響。
示眾。江月照。松風吹。面面青山展笑眉。經有經師。論有論師。莫怪老僧無法說。勞汝諸人立片時。
示眾。一喝分賓主。照用一時行。要會個中意。日午打三更。諸禪德。與么說話。四棱塌地了也。乃喝一喝曰。且道。是賓是主。是照是用。又喝一喝曰。只者是賓。只者是主。只者是照。只者是用。又喝一喝曰。且不是賓。且不是主。且不是照。且不是用。是個甚麼。又喝一喝曰。進前求解會。特地斬精靈。
示眾。龍門水急。一句截流。茅屋風高。千山起浪。三世諸佛望風結舌。六代祖師斫額有分。天下老和尚仰羨不及。是汝諸人。到者
里。作么生與無明相見。驀拈拄杖曰。與么與么。人境俱奪。不與么不與么。照用同時。卓一下曰。龍生金鳳子。衝破碧琉璃。喝一喝。
示眾。世尊拈華。眼裡撒沙。迦葉微笑。全身落草。達磨面壁。皇天苦屈。二祖安心。老鼠居金。德山行棒。莽莽蕩蕩。臨濟下喝。吃鹽止渴。偽山水牯。泥里洗土。仰山插鍬。性命難逃。俱胝豎指。是何道理。雪峰輥毬。老不知羞。石鞏張弓。誑呼盲聾。趙州勘婆。大有誵訛。玄沙未徹。話作兩橛。者一隊不唧𠺕老凍膿。生前鹵莽。死後顢頇。罪犯彌天。髑髏遍野。無明忍俊不禁。與渠一坑埋卻。拈拄杖卓一下曰。直得十方世界風凜凜地。法堂前何止草深一丈。汝諸人向甚麼處出氣。良久曰。擬心湊泊。二鐵圍山。放之自然。七穿八穴。復卓一下。
客至上堂。披衣登法座。道者是高僧。將謂多奇特。元來百不能。西風吹細雨。落葉滿空庭。有客來相訪。青山自送迎。
日本國請法衣上堂。舉石門聰曰。西天二十八祖。盡得傳衣付法。東土六祖之後。得道者多。只傳其法。不傳其衣。無明則不然。衣以表法。故謂之法衣。人能弘道。故謂之法身。無處不遍。無處不明。故謂之法眼。高峰老祖法衣一頂。今日對眾請。與高麗國金剛山供養去也。幻住先師法衣一頂
【現代漢語翻譯】 現代漢語譯本： 里。如何與無明（avidyā，佛教術語，指對事物真相的迷惑和無知）相見？我拿起拄杖說，『就是這樣，就是這樣。』人與境皆被奪去。『不是這樣，不是這樣。』照與用同時顯現。我用拄杖敲擊一下說，『龍生金鳳子，衝破碧琉璃。』喝一聲。
開示大眾。世尊（釋迦牟尼佛的尊稱）拈花（用花來表達禪意），眼裡撒沙（比喻用巧妙的方式掩蓋真相）。迦葉（Mahākāśyapa，釋迦牟尼佛的十大弟子之一）微笑（領悟了禪意），全身落草（比喻完全融入自然）。達磨（Bodhidharma，禪宗初祖）面壁（在石窟中面壁九年），皇天苦屈（比喻有冤無處訴）。二祖（慧可，禪宗二祖）安心（通過斷臂求法而得到安心）。老鼠居金（比喻不相稱）。德山（唐代禪師）行棒（用棒喝來教導弟子），莽莽蕩蕩（形容行為粗魯）。臨濟（唐代禪師）下喝（用棒喝來教導弟子），吃鹽止渴（比喻方法不對，適得其反）。偽山水牯（溈山靈祐禪師，以牧牛比喻修行），泥里洗土（比喻徒勞無功）。仰山（慧寂禪師）插鍬（比喻辛勤勞作），性命難逃（比喻因果報應）。俱胝（俱胝禪師）豎指（用一指禪來表達禪意），是何道理？雪峰（義存禪師）輥毬（用推球來表達禪意），老不知羞（比喻不知變通）。石鞏（慧藏禪師）張弓（用射箭來表達禪意），誑呼盲聾（比喻欺騙無知的人）。趙州（從諗禪師）勘婆（勘驗老婦），大有誵訛（比喻有很大的錯誤）。玄沙（師備禪師）未徹（沒有徹底領悟），話作兩橛（比喻把話說死了）。這一隊不中用的老朽，生前魯莽，死後糊塗，罪犯彌天，髑髏遍野。無明忍不住發笑，與他們一起埋葬。我拿起拄杖敲擊一下說，『直使得十方世界風凜凜地，法堂前何止草深一丈。』你們這些人向什麼地方出氣？良久說，『擬心湊泊，二鐵圍山（佛教術語，指包圍世界的兩座鐵山）。放之自然，七穿八穴（比喻漏洞百出）。』又敲擊一下。
客人來訪上堂。披上袈裟登上法座。說道者是高僧，將以為多奇特。原來百無一能。西風吹細雨，落葉滿空庭。有客來相訪，青山自送迎。
日本國請求法衣上堂。引用石門聰的話說，『西天二十八祖（指從摩訶迦葉到菩提達摩的二十八位祖師），都得到傳衣付法。東土六祖（指慧能）之後，得道者多，只傳其法，不傳其衣。』無明則不然，衣以表法，所以叫做『法衣』。人能弘揚佛道，所以叫做『法身』。無處不遍，無處不明，所以叫做『法眼』。高峰老祖（高峰原妙禪師）的法衣一件，今日對大眾請求，送到高麗國（古代朝鮮的稱謂）金剛山供養去。幻住先師（中峰明本禪師）的法衣一件。
【English Translation】 English version: Here. How do you meet with avidya (ignorance)? I raise my staff and say, 'Like this, like this.' Both person and environment are seized. 'Not like this, not like this.' Illumination and function appear simultaneously. I strike once with the staff and say, 'The dragon gives birth to a golden phoenix, shattering the blue crystal.' A shout!
An instruction to the assembly. The World-Honored One (尊稱，a respectful title for Śākyamuni Buddha) holds up a flower (to express Zen meaning), scattering sand in the eyes (a metaphor for cleverly concealing the truth). Kāśyapa (Mahākāśyapa, one of the ten great disciples of Śākyamuni Buddha) smiles (understanding the Zen meaning), his whole body falling into the grass (a metaphor for completely merging with nature). Bodhidharma (the first patriarch of Zen Buddhism) faces the wall (in a cave for nine years), the heavens suffer injustice (a metaphor for having no place to appeal a grievance). The Second Patriarch (Huike, the second patriarch of Zen) finds peace of mind (through cutting off his arm to seek the Dharma). A rat dwells in gold (a metaphor for being mismatched). Deshan (a Zen master of the Tang Dynasty) wields the staff (to teach disciples with blows and shouts), recklessly and unrestrainedly (describing crude behavior). Linji (a Zen master of the Tang Dynasty) shouts (to teach disciples with blows and shouts), drinking salt to quench thirst (a metaphor for using the wrong method, achieving the opposite effect). Weishan's water buffalo (referring to Zen Master Weishan Lingyou, using herding cattle as a metaphor for practice), washing dirt in the mud (a metaphor for futile effort). Yangshan (Zen Master Huiji) plants a hoe (a metaphor for diligent labor), life is hard to escape (a metaphor for karmic retribution). Juzhi (Zen Master Juzhi) raises a finger (using one-finger Zen to express Zen meaning), what is the principle? Xuefeng (Zen Master Yicun) rolls a ball (using rolling a ball to express Zen meaning), old and shameless (a metaphor for being inflexible). Shigong (Zen Master Huizang) draws a bow (using archery to express Zen meaning), falsely calling to the blind and deaf (a metaphor for deceiving the ignorant). Zhaozhou (Zen Master Congshen) examines an old woman (to verify an old woman), there is great error (a metaphor for a great mistake). Xuansha (Zen Master Shibei) is not thorough (has not thoroughly understood), speaking in two pieces (a metaphor for speaking definitively). This useless bunch of old fogeys, reckless in life, muddled after death, their sins filling the sky, skulls covering the fields. Avidya cannot help but laugh, burying them all together. I raise my staff and strike once, saying, 'Making the ten directions of the world feel a chilling wind, the grass in front of the Dharma hall is more than ten feet deep.' Where do you all exhale? After a long silence, I say, 'To try to grasp with the mind is like two iron mountain ranges (referring to the two iron mountains surrounding the world in Buddhist cosmology). To let it be natural is like seven holes and eight openings (a metaphor for being full of loopholes).' Again, I strike once.
A guest arrives, ascending the hall. Draping the robe and ascending the Dharma seat. Saying the Daoist is a high monk, expecting much that is peculiar. Originally, a hundred things are impossible. The west wind blows fine rain, fallen leaves fill the empty courtyard. A guest comes to visit, the green mountains send a welcome.
Requesting the Dharma robe from Japan, ascending the hall. Quoting Shimen Cong, 'The twenty-eight patriarchs of the Western Heaven (referring to the twenty-eight patriarchs from Mahākāśyapa to Bodhidharma) all received the transmission of the robe and the Dharma. After the Sixth Patriarch (Huineng) of the Eastern Land, many attained the Dao, only transmitting the Dharma, not the robe.' Avidya is not like this, the robe represents the Dharma, so it is called the 'Dharma robe.' People can propagate the Buddha's way, so it is called the 'Dharma body.' Nowhere is not pervaded, nowhere is not illuminated, so it is called the 'Dharma eye.' The Dharma robe of Old Ancestor Gaofeng (Zen Master Gaofeng Yuanmiao), today I request it before the assembly, to be sent to Mount Kumgang (Diamond Mountain) in Goryeo (ancient name of Korea) for offering. The Dharma robe of the late Master Huanzhu (Zen Master Zhongfeng Mingben).
。我得來三十年矣。如今大拙首座。又要請歸供養。雖然如是。從上諸祖各各有三十棒分。無明亦有三十棒分。眾中莫有下得者般毒手者么。有則出來。如無。他時後日。不得向背地裡叫苦叫屈。擊拂下座。
元順帝至正丁酉六月十四日。示微疾。沐浴更衣。集眾說偈曰。平生饒舌。今日敗闕。一句轟天。正法眼滅。奄然而逝。世壽七十四。僧臘五十六。弟子用陶龕奉全身。瘞于青松庵。謚佛慧鑒禪師。
蘇州府師子林天如惟則禪師
吉安廬陵談氏子。受業禾山。得法中峰。住后僧問。佛佛授手。祖祖相傳。畢竟傳個甚麼。師曰。腳未跨門。與你三十棒了也。
問。達磨不來東土。二祖不往西天。還有為人處也無。師曰有。曰如何是為人處。師曰。浴院裡燈籠。笑破半邊口。曰莫便是學人轉身處么。師曰。上天無路。入地無門。曰今日多幸。得聞師子吼也。師便喝。僧禮拜。師曰。拜則任你拜。者一喝不曾倒地在。
問。如來一音演說法。眾生隨類各得解。未審和尚如何為人。師曰。蝦蟆𨁝跳上天。蚯蚓驀過東海。曰恁么則超佛越祖去也。師曰。你向那裡見得。曰今古應無墜。分明在目前。師曰。杜撰禪和。
華嚴會。僧問。無邊剎境。自他不隔于毫端。既有自他。如何不隔。
【現代漢語翻譯】 現代漢語譯本： 我擔任住持已經三十年了。現在大拙首座又要請我回去供養。雖然如此，從前的各位祖師各有各的三十棒的緣分，無明（Avidyā，佛教術語，指對事物真相的迷惑和無知）也有三十棒的緣分。各位之中有沒有能下得了這種狠手的人？有就站出來。如果沒有，以後就不要在背後叫苦喊冤。說完，便拂袖下座。
元順帝至正丁酉年（1357年）六月十四日，禪師略感不適，沐浴更衣后，召集眾人說了偈語：『平生饒舌，今日敗闕，一句轟天，正法眼滅。』說完安然去世，世壽七十四歲，僧臘五十六年。弟子用陶龕安放全身，埋葬在青松庵。謚號為佛慧鑒禪師。
蘇州府師子林天如惟則禪師
吉安廬陵人談氏之子。在禾山受業，得法于中峰。住持寺院后，有僧人問：『佛佛授手，祖祖相傳，到底傳的是什麼？』禪師說：『腳還沒跨進門，就給你三十棒了。』
問：『達磨（Bodhidharma，禪宗始祖）不來東土，二祖（慧可）不往西天，還有為人處世的道理嗎？』禪師說：『有。』問：『如何是為人處世的道理？』禪師說：『浴院裡的燈籠，笑破了半邊嘴。』問：『莫非這就是學人轉身的地方嗎？』禪師說：『上天無路，入地無門。』問：『今天很幸運，能聽到師子吼（Simhanada，比喻佛的教法如獅子吼般威猛）！』禪師便喝斥一聲。僧人禮拜。禪師說：『拜就任你拜，這一喝可沒倒在地上。』
問：『如來（Tathagata，佛的稱號）用一種聲音演說佛法，眾生隨著各自的類別都能理解。不知道和尚您是如何教導人的？』禪師說：『蛤蟆跳上天，蚯蚓橫渡東海。』問：『這樣說來，就是超越佛和祖師了？』禪師說：『你從哪裡看出來的？』問：『自古至今都應如此，分明就在眼前。』禪師說：『胡說八道的禪和子。』
華嚴會（Avatamsaka Assembly，指宣講《華嚴經》的法會）上，有僧人問：『無邊剎境，自他不隔于毫端。既然有自他，如何不隔？』
【English Translation】 English version: I have been the abbot for thirty years. Now, Chief Seat Dazhuo wants to invite me back for offerings again. Even so, all the previous patriarchs each had their own share of thirty blows, and ignorance (Avidyā) also has its share of thirty blows. Among you, is there anyone who can deliver such a ruthless blow? If so, step forward. If not, don't complain and whine behind my back in the future. With that, he flicked his sleeves and stepped down from the seat.
On the fourteenth day of the sixth month in the Dingyou year (1357) of the Zhizheng reign of Emperor Shun of Yuan, the Chan Master felt slightly unwell. After bathing and changing clothes, he gathered the assembly and spoke a verse: 'All my life, I've been talkative, today I've failed. A single sentence shakes the heavens, the eye of the true Dharma is extinguished.' He then passed away peacefully at the age of seventy-four, with fifty-six years as a monk. His disciples placed his whole body in a ceramic urn and buried it at Qing Song Hermitage. He was posthumously named Chan Master of Buddha Wisdom and Mirror.
Chan Master Tianru Weize of Lion Grove, Suzhou Prefecture
He was Tan, a son of the Lu family from Ji'an Luling. He received his training at Heshan and attained the Dharma from Zhongfeng. After becoming the abbot, a monk asked, 'Buddhas hand over to Buddhas, patriarchs transmit to patriarchs, what exactly is being transmitted?' The Chan Master said, 'Before your foot even crosses the threshold, you'll receive thirty blows.'
Question: 'Bodhidharma (the first patriarch of Zen) did not come to the Eastern Land, and the Second Patriarch (Huike) did not go to the Western Heaven. Is there still a way to guide people?' The Chan Master said, 'Yes.' Question: 'What is the way to guide people?' The Chan Master said, 'The lantern in the bathhouse, its mouth split in a half-smile.' Question: 'Could that be where the student turns around?' The Chan Master said, 'There is no road to heaven, no gate to enter the earth.' Question: 'Today I am fortunate to hear the lion's roar (Simhanada, a metaphor for the Buddha's teachings being as powerful as a lion's roar)!' The Chan Master then shouted. The monk bowed. The Chan Master said, 'Bow as you wish, but this shout has not fallen to the ground.'
Question: 'The Tathagata (title of a Buddha) uses one sound to expound the Dharma, and sentient beings understand according to their own categories. I wonder how the abbot guides people?' The Chan Master said, 'A toad jumps to heaven, an earthworm crosses the Eastern Sea.' Question: 'In that case, one surpasses the Buddhas and patriarchs?' The Chan Master said, 'Where did you see that?' Question: 'It should be so from ancient times to the present, clearly before our eyes.' The Chan Master said, 'Fabricating Zen monks.'
At the Avatamsaka Assembly (a Dharma assembly for expounding the Avatamsaka Sutra), a monk asked, 'The boundless Buddha-lands, self and other are not separated by a hair's breadth. Since there is self and other, how are they not separated?'
師曰。懷州牛吃禾。益州馬腹脹。曰十世古今。始終不離於當念。既有始終。如何不離。師曰。天下覓醫人。灸豬左膞上。曰此會翻宣教典。毋勞說禪。且望和尚直談教文。師曰。山僧無兩個舌頭。曰一真法界。十種玄門。還有自他終始也無。師喝曰。那得許多骨董來。曰既無許多骨董。畢竟華嚴所說何義。師曰。說華嚴。曰離卻法界玄門。華嚴經在甚處。師曰。在你諸人手裡。曰與么則信受奉行去也。師曰。贈你三文買草鞋。
問。德山小參不答話。問話者三十棒。意作么生。師曰。我者里不打。有問即答。曰無法可說。是名說法。又作么生。師拈棒。僧便走。師曰。作賊人心虛。
問。禪門一派。分為五宗。其間還有優劣也無。師曰。五五二十五。曰臨濟一宗。兒孫遍地。他有何長處。師曰。細魚咬斷鸕鶿腳。白鷺驚飛上樹梢。曰涅槃心易曉。差別智難明。五宗異同。請師開示。師曰。退身三步。
示眾。趙州道個無字。開口見心肝。因甚諸人自生障礙。有僧請益曰。蠢動含靈皆有佛性。為甚狗子獨無。師曰。莫說狗子。直饒你問他釋迦彌勒還有佛性也無。他也道無。僧曰。趙州禪在口唇邊。因甚只會道個無字。師曰。趙州見處只到者里。僧曰。和尚不肯趙州那。師曰是。僧曰。趙州是古佛。
【現代漢語翻譯】 現代漢語譯本： 師父說：『懷州的牛吃禾苗，益州的馬肚子脹大。』（僧人）問：『十世古今，始終不離於當念。既然有始終，如何不離？』師父說：『天下尋找醫生的人，在豬的左腿上施灸。』（僧人）問：『這裡是宣講教典的地方，不用費力說禪。希望和尚直接談談教文。』師父說：『山僧沒有兩張嘴。』（僧人）問：『一真法界（宇宙萬物的真實本性），十種玄門（華嚴宗的十種深奧法門），還有自他終始的區別嗎？』師父喝道：『哪裡來這麼多破爛貨！』（僧人）問：『既然沒有這麼多破爛貨，那麼《華嚴經》所說的到底是什麼意思？』師父說：『說《華嚴經》。』（僧人）問：『離開法界玄門，《華嚴經》在哪裡？』師父說：『在你們諸位手裡。』（僧人）問：『這樣說來，就信受奉行了。』師父說：『送你三文錢買草鞋。』
（僧人）問：『德山（唐代禪師）小參（禪宗的一種說法形式）不回答問題，問話的人打三十棒，是什麼意思？』師父說：『我這裡不打，有問題就回答。』（僧人）問：『無法可說，是名說法，又是什麼意思？』師父拿起棒子，僧人就跑了。師父說：『做賊的人心虛。』
（僧人）問：『禪門一派，分為五宗（禪宗的五個主要流派），其間還有優劣之分嗎？』師父說：『五五二十五。』（僧人）問：『臨濟宗（禪宗五家之一），兒孫遍地，他有什麼長處？』師父說：『小魚咬斷鸕鶿的腳，白鷺驚飛上樹梢。』（僧人）問：『涅槃（佛教術語，指解脫）的心容易明白，差別智（佛教術語，指分別事物的智慧）難以明瞭。五宗的異同，請師父開示。』師父說：『退後三步。』
師父開示大眾：趙州（唐代禪師）道出一個『無』字，開口見心肝。為什麼諸位自己產生障礙？有僧人請教說：『蠢動含靈（指一切有生命的物種）皆有佛性，為什麼狗子唯獨沒有？』師父說：『不要說狗子，就算你問他釋迦（佛教創始人）彌勒（未來佛）還有佛性嗎，他也說沒有。』（僧人）問：『趙州禪在口唇邊，為什麼只會說一個『無』字？』師父說：『趙州見解只到這裡。』（僧人）問：『和尚不認可趙州嗎？』師父說是。（僧人）問：『趙州是古佛。』
【English Translation】 English version: The master said, 'The cows of Huai Prefecture eat the crops, and the horses of Yi Prefecture have swollen bellies.' (A monk) asked, 'The ten ages, past and present, are always inseparable from the present moment. Since there is a beginning and an end, how can they be inseparable?' The master said, 'People all over the world seek a doctor to cauterize the left leg of a pig.' (The monk) asked, 'This is a place for expounding the scriptures, so there's no need to laboriously talk about Chan (Zen). I hope the master will directly discuss the teachings.' The master said, 'This mountain monk does not have two tongues.' (The monk) asked, 'The One True Dharma Realm (the true nature of all things in the universe), the Ten Mysterious Gates (ten profound Dharma gates of the Huayan school), are there still distinctions of self, other, beginning, and end?' The master shouted, 'Where did all this junk come from!' (The monk) asked, 'Since there is not so much junk, then what exactly does the Huayan Sutra say?' The master said, 'It speaks of the Huayan Sutra.' (The monk) asked, 'Apart from the Dharma Realm and the Mysterious Gates, where is the Huayan Sutra?' The master said, 'It is in your hands.' (The monk) asked, 'In that case, I will believe, accept, and practice it.' The master said, 'I'll give you three coins to buy straw sandals.'
(The monk) asked, 'Deshan (a Chan master of the Tang Dynasty) does not answer questions during small gatherings (a type of Chan practice), and those who ask questions are given thirty blows. What does this mean?' The master said, 'I don't hit people here; I answer questions when asked.' (The monk) asked, 'It is said that there is no Dharma to be spoken, which is called speaking the Dharma. What does that mean?' The master picked up a stick, and the monk ran away. The master said, 'A thief has a guilty conscience.'
(The monk) asked, 'The Chan school is divided into five schools (the five major schools of Chan Buddhism). Are there any superior or inferior among them?' The master said, 'Five times five is twenty-five.' (The monk) asked, 'The Linji school (one of the five houses of Chan) has descendants all over the world. What are its strengths?' The master said, 'Small fish bite off the feet of cormorants, and egrets fly up to the treetops in fright.' (The monk) asked, 'The mind of Nirvana (a Buddhist term referring to liberation) is easy to understand, but the wisdom of differentiation (a Buddhist term referring to the wisdom of distinguishing things) is difficult to understand. Please explain the similarities and differences of the five schools.' The master said, 'Step back three steps.'
The master instructed the assembly: Zhao Zhou (a Chan master of the Tang Dynasty) uttered the word 'Mu' (無, 'no' or 'nothingness'), revealing his heart and liver. Why do you all create obstacles for yourselves? A monk asked for instruction, saying, 'All sentient beings have Buddha-nature. Why is it that only dogs do not?' The master said, 'Don't just talk about dogs. Even if you ask him whether Shakyamuni (the founder of Buddhism) and Maitreya (the future Buddha) have Buddha-nature, he will also say no.' (The monk) asked, 'Zhao Zhou's Chan is on the tip of his tongue. Why does he only say the word 'Mu'?' The master said, 'Zhao Zhou's understanding only reaches this point.' (The monk) asked, 'Does the master not approve of Zhao Zhou?' The master said yes. (The monk) asked, 'Zhao Zhou is an ancient Buddha.'
因甚不肯他。師曰。趙州在那裡。隨後便喝。
示眾。諸方有海蠡禪。海蚌禪。鐵刬禪。老僧者里。卻似水上葫蘆。觸著便動捺著便轉。活鱍鱍地。無你奈何處。昨日一陽來複。見說生根了也。諸人為我提起看。
示眾。有時伸出佛手。有時放出驢腳。錯。有時拍禪床。有時擊香桌。錯。有時舌生毛。唇生醭拄杖長年靠壁角。臨濟德山鼻孔。一時穿卻。錯。諸禪德。曏者三個錯處。認得老僧。請你吃無面䬪饦。
示眾。臨濟大師道。我者里是活祖師西來意。一切臨時。要用便用。遂拈拂子搖曳曰。我者里也是活底。要用便用。一切臨時。且道。與臨濟底。是同是別。擊一擊擲下曰。臨濟大師。猶欠者一著在。
示眾。佛祖行不到處。行取一步。佛祖說不到處。說取一句。召眾曰。一鋪是九里。三鋪廿七里。者個是佛祖行不到處。老僧行到。今日初三。明日初四。後日初五。者個是佛祖說不到處。老僧說到。喝一喝曰。寧與有智人廝罵。莫與無智人說話。
示眾。舉譬如牛過窗欞。頭角四蹄都過了。惟有尾巴過不得。師曰。者個是東山演祖不了事處。老漢參方三十年。也有兩件不了底事。是甚麼兩件事。饑來要吃飯。困來要打眠。
示眾。跛者命在杖。渡者命在舟。有來由沒來由
【現代漢語翻譯】 現代漢語譯本 『因甚不肯他。』 師父說：『趙州（人名，禪宗祖師）在哪裡？』 隨後便喝斥。
開示大眾。各處有海蠡禪（指如海螺般深奧的禪法），海蚌禪（指如海蚌般緊閉的禪法），鐵刬禪（指如鐵鏟般決絕的禪法）。老僧我這裡，卻像水上的葫蘆，一碰就動，一按就轉，活潑潑地，你們拿我沒辦法。昨日冬至一陽來複，據說已經生根了。各位為我提起來看看。
開示大眾。有時伸出佛手（比喻慈悲），有時放出驢腳（比喻粗俗）。錯。有時拍禪床，有時擊香桌。錯。有時舌頭生毛，嘴唇生霉，拄杖常年靠在墻角。臨濟（人名，禪宗祖師）德山（人名，禪宗祖師）的鼻孔，一時穿透。錯。各位禪德，對於這三個錯處，如果認得老僧，請你吃無面餺飥（一種麵食）。
開示大眾。臨濟大師說：『我這裡是活祖師西來意（指禪宗的真諦），一切臨時，要用就用。』 於是拿起拂子搖動說：『我這裡也是活的，要用就用，一切臨時。』 那麼，與臨濟大師的，是相同還是不同？』 擊打一下，扔下拂子說：『臨濟大師，還欠缺這一著。』
開示大眾。佛祖（指佛和祖師）行不到的地方，走一步。佛祖說不到的地方，說一句。』 召集大眾說：『一鋪是九里，三鋪二十七里。這個是佛祖行不到的地方，老僧我走到。今日初三，明日初四，後日初五。這個是佛祖說不到的地方，老僧我說到。』 喝一聲說：『寧願和有智慧的人爭吵，也不和沒有智慧的人說話。』
開示大眾。舉例說，譬如牛過窗欞，頭角四蹄都過去了，只有尾巴過不去。』 師父說：『這個是東山演祖（人名，禪宗祖師）不了事的地方。老漢我參學三十年，也有兩件不了的事。是什麼兩件事？飢餓了要吃飯，睏倦了要睡覺。』
開示大眾。跛腳的人性命在於枴杖，擺渡的人性命在於船隻，有來由沒來由。
【English Translation】 English version 『Why not accept him?』 The master said, 『Where is Zhao Zhou (name of a person, a Chan Buddhism master)?』 Then he immediately shouted.
Instructing the assembly. In various places, there is Haili Chan (Chan practice as profound as a conch shell), Haibang Chan (Chan practice as tightly closed as a clam), and Tiechan Chan (Chan practice as decisive as an iron shovel). Here with me, the old monk, it's like a gourd on the water, moving when touched, turning when pressed, lively and vigorous, you can't do anything with me. Yesterday, the yang energy returned at the winter solstice, and it is said that it has taken root. Everyone, lift it up and take a look for me.
Instructing the assembly. Sometimes I extend a Buddha's hand (metaphor for compassion), sometimes I release a donkey's foot (metaphor for vulgarity). Wrong. Sometimes I slap the Zen bed, sometimes I strike the incense table. Wrong. Sometimes my tongue grows hair, my lips grow mold, and my staff leans against the wall year after year. Linji (name of a person, a Chan Buddhism master) and Deshan's (name of a person, a Chan Buddhism master) nostrils are pierced through at once. Wrong. All you Chan practitioners, if you recognize the old monk in these three mistakes, I will treat you to noodles without flour.
Instructing the assembly. Grand Master Linji said, 『Here with me is the living patriarch's intention in coming from the West (referring to the true essence of Zen Buddhism), everything is temporary, use it when you need it.』 Then he picked up the whisk and shook it, saying, 『Here with me is also alive, use it when you need it, everything is temporary.』 Then, is it the same or different from Linji's?』 He struck once and threw down the whisk, saying, 『Grand Master Linji is still lacking this one move.』
Instructing the assembly. Where the Buddhas and patriarchs (referring to Buddhas and patriarchs) cannot go, take a step. Where the Buddhas and patriarchs cannot speak, say a word.』 He summoned the assembly and said, 『One pu is nine li, three pu is twenty-seven li. This is where the Buddhas and patriarchs cannot go, the old monk has gone. Today is the third, tomorrow is the fourth, the day after tomorrow is the fifth. This is where the Buddhas and patriarchs cannot speak, the old monk has spoken.』 He shouted, saying, 『I would rather quarrel with a wise person than talk to an ignorant person.』
Instructing the assembly. To give an example, it is like a cow passing through a window frame, its head, horns, and four hooves have all passed through, only its tail cannot pass through.』 The master said, 『This is where Dongshan Yanzu (name of a person, a Chan Buddhism master) failed to complete the matter. I, the old man, have been studying for thirty years, and there are also two things I cannot complete. What are the two things? When hungry, I want to eat, when sleepy, I want to sleep.』
Instructing the assembly. The lame person's life depends on the crutch, the ferryman's life depends on the boat, there is a reason and no reason.
。一身還有一身愁。衲僧門下。奪食驅牛。擬著眼看。便與閉卻戶牖。擬開口道。便與塞卻咽喉。夜廊無月不點火。露柱從教撞破頭。
示眾。慈悲不是佛。忿怒不是魔。明州布袋橫拖豎拖。人人自屎不覺臭。凈潔地上正好放屙。金窠草窠相去幾何。歲寒落葉無人掃。一任門前堆積多。
示眾。天如老漢一個呆僧。爭奈諸人認他不著。道他卓卓巍巍。他卻藞藞䕢䕢。道他藞藞䕢䕢。他又卓卓巍巍。或時做善知識模樣。談玄說妙。或時現三頭六臂。發瞋發惡。如是等處。一一認他不著。殊不知。老漢不在諸人眼睛裡。卻在諸人鼻孔里。諸人不信。伸手摸看。總饒摸他不著。也摸著自家鼻孔。
示眾。舉臨濟道。我在黃檗先師處。吃六十痛棒。如蒿枝拂相似。師曰。好個頑皮癩骨。不知痛癢底粗漢。何似近代兒孫。個個皮下有血。動著他絲毫不得。也奇哉。
示眾。舉百丈野狐因緣。師曰。前云不落。后云不昧。引得野狐。隨群逐隊。喝。當時若下得者一喝。前後五百生。一時粉碎。
示眾。釋迦老子推不開。達磨大師趕不出。引得一畝之田。三蛇九鼠。盡道呼蛇易。遣蛇難。拍膝曰。有甚麼難。家有白澤之圖。必無如是妖怪。
示眾。女子臨出嫁時。治家作活之法。一一請教父母
【現代漢語翻譯】 現代漢語譯本： 一身之外還有一身的憂愁。禪宗門下，爭奪食物，驅趕耕牛。想要仔細觀察，卻立刻把門窗關閉。想要開口說話，卻立刻把咽喉堵塞。夜晚的走廊沒有月光，也不點燈火。露天的柱子，任憑它被撞破頭。
開示大眾：慈悲不是佛，忿怒也不是魔。明州的布袋和尚，橫拖豎拉，自由自在。人人自己的糞便不覺得臭，乾淨的地上正好用來拉屎。金窩和草窩相差多少呢？寒冷的季節，落葉沒有人打掃，任憑它堆積在門前。
開示大眾：天如禪師（天如：元末明初的禪師，俗姓魏，法名惟則）這個老漢，是個呆笨的和尚，無奈的是你們這些人都不認識他。說他高大威嚴，他卻邋遢隨便。說他邋遢隨便，他又高大威嚴。有時做出善知識的模樣，談論玄妙的道理；有時顯現三頭六臂，發怒發惡。像這些地方，你們一一都認不出來。殊不知，老漢不在你們的眼睛裡，卻在你們的鼻孔里。你們不相信，伸手去摸摸看，總算摸不著他，也摸著了自己的鼻孔。
開示大眾：舉臨濟禪師（臨濟：唐代禪師，俗姓邢，法號義玄）的話說：『我在黃檗禪師（黃檗：唐代禪師，俗姓希運）處，捱了六十痛棒，像用蒿草枝拂過一樣。』我說：好一個頑皮的癩皮老骨頭，不知疼痛的粗漢。哪裡像現在的兒孫，個個皮下有血，動他絲毫不得。真奇怪啊！
開示大眾：舉百丈禪師（百丈：唐代禪師，俗姓王，法號懷海）的野狐因緣。我說：前面說『不落』，後面說『不昧』，引得野狐，隨群逐隊。喝！當時如果能下一喝，前後五百生，一時粉碎。
開示大眾：釋迦老子（釋迦老子：佛教創始人，原名喬達摩·悉達多）推不開，達磨大師（達磨大師：禪宗初祖，菩提達摩）趕不出，引得一畝田地裡，有三條蛇九隻老鼠。都說呼喚蛇容易，遣走蛇困難。拍膝蓋說：有什麼難的？家裡有白澤圖（白澤圖：古代傳說中的一種圖，記載各種妖怪），一定沒有這樣的妖怪。
開示大眾：女子臨近出嫁的時候，把持家過日子的方法，一一請教父母。
【English Translation】 English version: Beyond one's own body, there is yet another layer of sorrow. Within the Zen school, they compete for food and drive away oxen. If you try to observe closely, the doors and windows are immediately shut. If you try to speak, your throat is immediately blocked. In the night corridor, without moonlight, no lamps are lit. The exposed pillar is left to be smashed.
Instruction to the assembly: Compassion is not the Buddha, and anger is not the demon. The cloth bag monk of Mingzhou (Mingzhou: ancient name of Ningbo), drags and pulls freely. Everyone doesn't notice the stench of their own excrement; the clean ground is perfect for defecating. How much difference is there between a golden nest and a grass nest? In the cold season, fallen leaves are not swept away, left to pile up in front of the gate.
Instruction to the assembly: Old Master Tianru (Tianru: a Chan master in the late Yuan and early Ming dynasties, secular surname Wei, Dharma name Weize) is a dull monk, but unfortunately, you all do not recognize him. You say he is lofty and majestic, but he is actually sloppy and casual. You say he is sloppy and casual, but he is also lofty and majestic. Sometimes he acts like a good teacher, discussing profound principles; sometimes he manifests with three heads and six arms, displaying anger and evil. In all these aspects, you fail to recognize him. Little do you know, the old master is not in your eyes, but in your nostrils. If you don't believe it, reach out and touch, even if you can't touch him, you will touch your own nostrils.
Instruction to the assembly: Quoting Linji (Linji: a Chan master of the Tang Dynasty, secular surname Xing, Dharma name Yixuan) saying, 'At Master Huangbo's (Huangbo: a Chan master of the Tang Dynasty, secular surname Xiyun) place, I received sixty painful blows, like being brushed with artemisia branches.' The master said, 'What a stubborn, scabby old bone, a crude man who doesn't know pain. How different from the modern descendants, each with blood under their skin, unable to be touched even slightly. How strange!'
Instruction to the assembly: Citing the wild fox karma of Baizhang (Baizhang: a Chan master of the Tang Dynasty, secular surname Wang, Dharma name Huaihai). The master said, 'The front says 'not falling,' the back says 'not obscured,' leading the wild fox to follow the crowd. Ha! If one could have given a shout at that time, the past and future five hundred lives would have been shattered at once.'
Instruction to the assembly: Shakyamuni Buddha (Shakyamuni Buddha: the founder of Buddhism, originally named Siddhartha Gautama) cannot be pushed away, and Bodhidharma (Bodhidharma: the first patriarch of Zen Buddhism) cannot be driven out, leading to three snakes and nine rats in one acre of land. Everyone says it is easy to summon a snake, but difficult to send it away. Slapping his knee, he said, 'What's so difficult? If you have the Bai Ze Picture (Bai Ze Picture: an ancient legendary picture recording various monsters), there will certainly be no such monsters.'
Instruction to the assembly: When a woman is about to marry, she asks her parents one by one about the methods of managing the household and making a living.
。惟有生子養子。不待教而自能。所以俗書曰。未有學養子而後嫁者也。誠哉。近代宗門衲子則不然。先學說法。然後學做佛。寧可不做得佛。不可不會說法。怪哉。
師不領院事。居恒隨機開導。行省平章。咸稽顙執弟子禮。屢起浙江諸名山。堅卻不赴。遁跡吳淞間。弟子就吳中構地結屋。如叢林規制。名師子林。居十有三年。道價日振。元至正甲午。帝師錫以佛心普濟文慧大辯禪師號。兼賜金襕法衣。示寂后。塔於水西原。
日本國建長古先印原禪師
本國相州藤氏子。藤為國中貴族。師生有異徴。年十三。父母頓捨出家。航海南詢。初謁無見於天臺。見指參中峰。峰命給侍。師屢呈見解。峰呵之曰。根塵不斷。如纏縛何。師退而悲泣。食寢俱廢。峰憐其誠。因語之曰。此心包羅萬象。迷則生死。悟則涅槃。生死之迷。固是未易驅斥。涅槃之悟。猶是入眼金塵。當知般若如大火聚。近之則焦首爛額。惟存不退轉一念。生與同生。死與同死。自然與道相符。脫使未悟。千釋迦萬慈氏。傾出四大海水。入汝耳根。總是虛妄塵勞。皆非究竟。師聞悚然汗下。一日有省。趨告峰曰。印原撞入銀山鐵壁去也。峰曰。既入銀山鐵壁。來此何為。師釋然領解。峰因囑曰。善自護持。復參虛谷陵。古林茂。東嶼
【現代漢語翻譯】 現代漢語譯本：只有生孩子養孩子，不用教導自己就會。所以俗話說，『沒有先學會養孩子再出嫁的』。確實如此。近代的宗門僧人卻不是這樣，先學說法，然後學做佛。寧可不做佛，不可不會說法。真是奇怪。
老師不管理寺院事務，經常隨機開導。行省的平章（官名）都叩拜行弟子禮。多次邀請他去浙江的各名山，他堅決推辭不去，隱居在吳淞一帶。弟子們在吳中建造房屋，按照叢林的規制，命名為師子林。住了十三年，道行聲望日益增長。元至正甲午年（1354年），帝師賜予他佛心普濟文慧大辯禪師的稱號，並賜予金襕法衣。圓寂后，塔建在水西原。
日本國建長古先印原禪師（禪師名）
是日本相州藤氏的子孫。藤氏是國內的貴族。禪師出生時有奇異的徵兆。十三歲時，父母就讓他出家。他乘船到南方尋訪，最初在天臺拜見無見（禪師名），無見指示他去參訪中峰（禪師名）。中峰讓他做侍者。禪師多次呈述自己的見解，中峰呵斥他說，『根塵（佛教術語，指感覺器官及其對像）不斷，像被纏繞一樣，怎麼辦？』禪師退下後悲傷哭泣，茶飯不思。中峰憐憫他的誠心，於是對他說，『此心包羅萬象，迷惑就會生死輪迴，覺悟就是涅槃。生死的迷惑，固然不容易驅除，涅槃的覺悟，也像是進入眼中的金粉。應當知道般若（梵語prajna的音譯，指智慧）像巨大的火堆，靠近就會燒焦頭顱，燒爛額頭。只有保持不退轉的念頭，生一起生，死一起死，自然就與道相符。即使沒有覺悟，千釋迦（佛教創始人）萬慈氏（彌勒菩薩），傾倒出四大海水，進入你的耳根，也總是虛妄的塵勞，都不是究竟。』禪師聽了悚然汗下。一天有所領悟，跑去告訴中峰說，『印原（禪師自稱）撞入銀山鐵壁去了。』中峰說，『既然進入銀山鐵壁，來這裡做什麼？』禪師釋然領悟。中峰於是囑咐他說，『好好守護。』又參訪了虛谷陵（禪師名），古林茂（禪師名），東嶼（地名）
【English Translation】 English version: Only in giving birth and raising children, one is able to do it without being taught. Therefore, a common saying goes, 'There is no one who learns how to raise children before getting married.' How true. However, modern Chan monks are not like this. They learn how to preach first, and then learn how to become a Buddha. It is better not to become a Buddha than not to know how to preach. How strange.
The master did not manage the monastery affairs, but often gave guidance as opportunities arose. Even the provincial governors paid respects and treated him as a disciple. He was repeatedly invited to famous mountains in Zhejiang, but he firmly declined and instead secluded himself in the Wusong area. His disciples built houses for him in Wuzhong, according to the regulations of the monastic community, and named it Lion Grove. He lived there for thirteen years, and his reputation for virtue grew daily. In the year Jiawu of the Zhizheng reign of the Yuan Dynasty (1354), the Imperial Preceptor bestowed upon him the title of 'Zen Master of Buddha-Mind Universally Saving, Cultured Wisdom, and Great Eloquence,' and also granted him a golden kasaya. After his death, his stupa was built at the Shui Xi Plain.
Kenchō Kosan Ingen Zenji (Zen Master's name) of Japan
He was a descendant of the Fuji clan of Sagami Province in Japan. The Fuji clan was a noble family in the country. The master had extraordinary signs at birth. At the age of thirteen, his parents allowed him to leave home and become a monk. He sailed south in search of guidance, and first paid respects to Wujian (Zen Master's name) at Tiantai. Wujian instructed him to visit Zhongfeng (Zen Master's name). Zhongfeng made him his attendant. The master repeatedly presented his views, but Zhongfeng scolded him, saying, 'The roots and dusts (Buddhist term referring to the sense organs and their objects) are not severed, how can you escape being entangled?' The master retreated and wept sadly, neglecting food and sleep. Zhongfeng took pity on his sincerity and said to him, 'This mind encompasses all phenomena. Deluded, one is in the cycle of birth and death; enlightened, one is in Nirvana. The delusion of birth and death is indeed not easy to dispel, but the enlightenment of Nirvana is still like gold dust in the eyes. You should know that prajna (Sanskrit term for wisdom) is like a great fire, approaching it will scorch your head and burn your forehead. Only by maintaining a single thought of non-retrogression, living together in life and dying together in death, will you naturally be in harmony with the Tao. Even if you are not enlightened, if a thousand Shakyas (founder of Buddhism) and ten thousand Maitreyas (Bodhisattva of the Future), poured out the four great oceans and entered your ears, it would all be false labor and not the ultimate truth.' The master was startled and broke out in a sweat. One day he had an awakening and ran to tell Zhongfeng, 'Ingen (Zen Master referring to himself) has crashed into a silver mountain and iron wall.' Zhongfeng said, 'Since you have entered the silver mountain and iron wall, what are you doing here?' The master understood with relief. Zhongfeng then instructed him, 'Take good care.' He also visited Xugu Ling (Zen Master's name), Gulin Mao (Zen Master's name), and Dongyu (place name).
海。月江印諸老。咸以師子兒稱之。會清拙澄歸國。載師同返。遐邇欽敬。初出主甲州之慧林。歷遷八剎。后住相州之建長。一日示疾。謂侍者曰。時至矣。可持觚翰來。乃曰。吾塔已成。未書額耳。大書心印二字。端坐而逝。時甲寅春正月也。初門人慾畫師像。預索讚語。師作一圓相。題其上曰。妙相圓明。如如不動。觸處相逢。是何面孔。世壽八十。僧臘六十七。
般若誠禪師法嗣
建寧府高仰山古梅正友禪師
貴溪丁氏子。依末山本受業。后參絕學。發明宗旨。流寓江淮。垂三十年。入閩。初主南浦之天心。泰定甲子。建陽簿蔣德懋。洎長者陳益宗。舍園作庵。迎師開山。敕額大覺妙智。室中每舉狗子無佛性話。鉗錘勘驗。不少假借。
結制上堂。仰山結制。尋常活計。眼裡放光。鼻孔斢氣。遇饑而餐。遇困即睡。諸方撒土揚沙。高仰心空及第。
解夏上堂。九旬禁足。特地成錯。三月安居。無繩自縛。布袋解開。乾坤寥廓。放去若龜毛。收來懸兔角。試將兩眼掛虛空。一陣涼風生殿角。
上堂。九旬禁足。又過一半。心地未明。如牽火鉆。光陰莫虛度。了卻閑公案。平地無端捉得賊。老僧出來為汝斷。
小參。月落山頭慘。云橫谷口陰。欲明生死事。直見本來人
【現代漢語翻譯】 現代漢語譯本 海。月江印諸老（指很多老禪師）。都稱他為師子兒（比喻有才能的後輩）。適逢清拙澄禪師回國，帶著他一同返回。遠近的人都欽佩敬仰他。最初他主持甲州（今山西省境內）的慧林寺，歷任八座寺院的住持。後來住在相州（今河南省安陽市）的建長寺。有一天他生病了，告訴侍者說：『時間到了。』可以拿筆墨來。於是寫道：『我的塔已經建好了，只是沒有題寫匾額罷了。』然後大書『心印』二字，端坐而逝。時間是甲寅年（元統二年，1334年）春正月。當初門人想要畫他的畫像，預先索要讚語。他畫了一個圓相，在上面題寫道：『妙相圓明，如如不動。觸處相逢，是何面孔？』世壽八十歲，僧臘六十七年。
般若誠禪師法嗣
建寧府（今福建省建甌市）高仰山古梅正友禪師
貴溪（今江西省貴溪市）丁氏之子。依末山本受業。後來參訪絕學禪師，發明宗旨。流落在江淮一帶，有三十年之久。進入福建。最初主持南浦的天心寺。泰定甲子年（泰定元年，1324年），建陽縣的縣簿蔣德懋，以及長者陳益宗，捨棄園地作為庵，迎接禪師開山。皇帝敕賜匾額為大覺妙智寺。禪師在室內經常舉『狗子無佛性』的話頭，嚴格考察驗證，毫不含糊。
結制上堂。高仰山結制，是尋常的活計。眼裡放光，鼻孔出氣。遇到飢餓就吃飯，遇到睏倦就睡覺。各方撒土揚沙，高仰山這裡心空及第。
解夏上堂。九旬禁足，特地造成錯誤。三月安居，無繩自縛。布袋解開，乾坤寥廓。放出去如同龜毛，收回來懸掛兔角。試著將兩眼掛在虛空，一陣涼風從殿角吹來。
上堂。九旬禁足，又過了一半。心地未明，如同牽引火鉆。光陰不要虛度，了卻閑置的公案。平地上無端捉住了賊，老僧出來為你們判斷。
小參。月亮落在山頭，一片慘淡。雲彩橫在谷口，一片陰沉。想要明白生死之事，就要直見本來面目。
【English Translation】 English version Hai. All the elders of Yuejiangyin (referring to many old Chan masters) called him 'Lion Cub' (a metaphor for a talented junior). It happened that Chan Master Qingzhuo Cheng returned to China, bringing him back together. People far and near admired and respected him. Initially, he presided over Huilin Temple in Jia Prefecture (in present-day Shanxi Province), and successively served as abbot of eight temples. Later, he lived in Jianchang Temple in Xiang Prefecture (in present-day Anyang City, Henan Province). One day he fell ill and told the attendant, 'The time has come.' Please bring pen and ink. So he wrote, 'My pagoda is already built, but the plaque has not been inscribed.' Then he wrote the two characters 'Heart Seal' in large letters, and passed away in a seated posture. The time was the first month of the spring of Jia Yin year (Yuantong 2, 1334). Initially, the disciples wanted to paint his portrait and asked for a eulogy in advance. He drew a perfect circle and wrote on it, 'The wonderful form is perfectly clear, unmoving like Thusness. Meeting everywhere, what is this face?' His age was eighty, and his monastic age was sixty-seven.
Dharma Successor of Chan Master Boren Cheng
Chan Master Gumei Zhengyou of Gaoyang Mountain in Jianning Prefecture (present-day Jian'ou City, Fujian Province)
A son of the Ding family of Guixi (present-day Guixi City, Jiangxi Province). He received ordination at Moyama Temple. Later, he visited Chan Master Juexue and understood the essence of Chan. He wandered in the Jianghuai area for thirty years. He entered Fujian. Initially, he presided over Tianxin Temple in Nanpu. In the Jiazi year of Taiding (Taiding 1, 1324), Jiang Demao, the county clerk of Jianyang County, and the elder Chen Yizong, donated their gardens to build a hermitage and welcomed the Chan master to open the mountain. The emperor bestowed the plaque 'Great Enlightenment Wonderful Wisdom Temple'. In the room, the Chan master often raised the topic of 'A dog has no Buddha-nature', strictly examining and verifying, without any ambiguity.
Concluding the Retreat, Entering the Hall. Concluding the retreat at Gaoyang Mountain is an ordinary activity. The eyes shine, and the nostrils exhale. Eat when hungry, and sleep when tired. All directions scatter dust and sand, but here at Gaoyang Mountain, the mind is empty and passes the test.
End of Summer Retreat, Entering the Hall. Ninety days of restricted steps, specially creating mistakes. Three months of peaceful dwelling, self-bound without ropes. The cloth bag is opened, and the universe is vast. Releasing it is like turtle hair, and collecting it is like hanging rabbit horns. Try hanging your eyes in the void, and a cool breeze arises from the corner of the hall.
Entering the Hall. Ninety days of restricted steps, and more than half have passed. If the mind-ground is not clear, it is like pulling a fire drill. Do not waste time, and finish the idle cases. For no reason, a thief is caught on flat ground, and the old monk comes out to judge for you.
Small Gathering. The moon falls on the mountain top, a bleak scene. Clouds lie across the valley entrance, a gloomy scene. If you want to understand the matter of life and death, you must directly see your original face.
。還有會得本來人底么。良久曰。夜靜不勞重借月。玉蟾常掛太虛空。
師生於元至元乙酉。寂于元至正壬辰。說法二十九夏。住世六十八秋。全身塔于本山。
智者義禪師法嗣
杭州府凈慈德隱普仁禪師
蘭溪趙氏子。年十歲。依寶石秋潭受業。十四祝髮。二十參方。時瞭然義。弘道智者寺。師往叩。機鋒觸發。旋命侍香。復見南楚于雙徑。分座說法。至正乙未。出世西峰凈土。戊戌。明高帝親帥六師至婺州。幸智者寺。詔師主之。甲辰。遷凈慈。一日示微疾。屈指計曰。今夏五月矣。左右曰然。師曰。八月八日最良。吾將逝矣。至期。整衣端坐而逝。世壽六十有四。僧臘五十。有山居詩。三會語錄。行世。
凈慈林禪師法嗣
杭州府止庵德祥禪師
本郡人。與同庵俱為平山嗣。德業風雅。為時賢所重。一日將涅槃。眾請說偈。師忽倚座曰。者一隊噇酒糟漢。我爭如你何。竟趨寂。
江寧府天界同庵易道夷簡禪師
洪武戊午。主南屏凈慈。兵燹之餘。殿堂鐘鼓。為之一新。父子繼席。傳為盛事。二十五年壬申。奉旨主大天界寺。
海門則禪師法嗣
湖州府弁山白蓮南極懶云智安禪師
嘉興沈氏子。出家海寧凈妙。謁天真。發明別傳之旨
【現代漢語翻譯】 還有會得本來人底么？良久曰：『夜靜不勞重借月，玉蟾常掛太虛空。』
師生於元至元乙酉（1285年），寂于元至正壬辰（1352年），說法二十九夏，住世六十八秋，全身塔于本山。
智者義禪師法嗣
杭州府凈慈德隱普仁禪師
蘭溪趙氏子。年十歲，依寶石秋潭受業。十四祝髮。二十參方。時瞭然義，弘道智者寺。師往叩，機鋒觸發，旋命侍香。復見南楚于雙徑，分座說法。至正乙未（1355年），出世西峰凈土。戊戌，明高帝親帥六師至婺州，幸智者寺，詔師主之。甲辰，遷凈慈。一日示微疾，屈指計曰：『今夏五月矣。』左右曰然。師曰：『八月八日最良，吾將逝矣。』至期，整衣端坐而逝。世壽六十有四，僧臘五十。有山居詩、三會語錄，行世。
凈慈林禪師法嗣
杭州府止庵德祥禪師
本郡人。與同庵俱為平山嗣。德業風雅，為時賢所重。一日將涅槃，眾請說偈。師忽倚座曰：『者一隊噇酒糟漢，我爭如你何？』竟趨寂。
江寧府天界同庵易道夷簡禪師
洪武戊午（1378年），主南屏凈慈。兵燹之餘，殿堂鐘鼓，為之一新。父子繼席，傳為盛事。二十五年壬申（1392年），奉旨主大天界寺。
海門則禪師法嗣
湖州府弁山白蓮南極懶云智安禪師
嘉興沈氏子。出家海寧凈妙。謁天真，發明別傳之旨。
【English Translation】 Is there anyone here who understands the original person? After a long pause, he said, 'On a quiet night, there's no need to borrow the moon; the jade toad (玉蟾, another name for the moon) always hangs in the vast emptiness.'
The master was born in the year Yiyou (1285) of the Zhiyuan (至元) era of the Yuan Dynasty, and passed away in the year Renchen (1352) of the Zhizheng (至正) era of the Yuan Dynasty. He preached for twenty-nine summers and lived in the world for sixty-eight autumns. His whole body is enshrined in a pagoda on this mountain.
Successor of Chan Master Zhi Zheyi (智者義)
Chan Master De Yin Puren (德隱普仁) of Jingci (凈慈) Monastery in Hangzhou Prefecture
A son of the Zhao family of Lanxi. At the age of ten, he studied under Qiutan (秋潭) of Baoshi (寶石) Monastery. At fourteen, he had his head shaved. At twenty, he traveled to various places for study. At that time, he understood the meaning of Yiran (義), and promoted the Zhizhe (智者) Monastery. The master went to visit, and the exchange of Zen insights was triggered, and he was ordered to serve as incense attendant. Later, he met Nanchu (南楚) at Shuangjing (雙徑), and shared the seat to preach the Dharma. In the year Yiwei (1355) of the Zhizheng (至正) era, he emerged at Xifeng (西峰) Pure Land. In the year Wuxu, Emperor Gao of Ming (明高帝) personally led six divisions to Wuzhou, visited Zhizhe (智者) Monastery, and ordered the master to preside over it. In the year Jiachen, he moved to Jingci (凈慈) Monastery. One day, he showed a slight illness and counted on his fingers, saying, 'It is now the fifth month of summer.' Those around him said yes. The master said, 'The eighth day of the eighth month is the most auspicious; I will pass away then.' On the appointed day, he straightened his clothes, sat upright, and passed away. His age was sixty-four, and his monastic age was fifty. He has mountain dwelling poems and the 'Three Assemblies' (三會) recorded sayings, which are circulated in the world.
Successor of Chan Master Lin (林) of Jingci (凈慈) Monastery
Chan Master De Xiang (德祥) of Zhian (止庵) in Hangzhou Prefecture
A native of this prefecture. He and Tong'an (同庵) were both successors of Pingshan (平山). His virtue and elegance were highly regarded by contemporary scholars. One day, as he was about to enter Nirvana, the assembly requested him to speak a verse. The master suddenly leaned on his seat and said, 'This group of wine-soaked fellows, how can I compare to you?' Then he passed away.
Chan Master Yi Dao Yijian (易道夷簡) of Tong'an (同庵) of Tianjie (天界) Monastery in Jiangning Prefecture
In the year Wuwu (1378) of the Hongwu (洪武) era, he presided over Nanping (南屏) Jingci (凈慈) Monastery. After the ravages of war, the halls, bells, and drums were renewed. Father and son succeeding the seat was a celebrated event. In the twenty-fifth year, Renchen (1392) of the Hongwu (洪武) era, he was ordered to preside over the Great Tianjie (天界) Monastery.
Successor of Chan Master Ze (則) of Haimen (海門)
Chan Master Zhi'an (智安), Layun (懶云) of Nanji (南極) of Bailian (白蓮) on Bian Mountain (弁山) in Huzhou Prefecture
A son of the Shen family of Jiaxing. He left home at Haining Jingmiao (海寧凈妙) Monastery. He visited Tianzhen (天真) and elucidated the meaning of special transmission.
。韜光晦跡。交聘不赴。晚居弁山之白蓮示眾。萬法歸一。無孔鐵錘當面擲。一歸何處。抹過西天並此土。青州布衫重七斤。寒巖古木璚華春。仁者慇勤問端的。娘生鼻孔從來直。倘然言下解知歸。九九方明八十一。後退歸凈妙示寂。塔于弁山之南阡。所著有南極語要。
華頂睹禪師法嗣
處州府白雲福林智度禪師
麗水吳氏子。年十五。從禪智寺空中假剃染。習定楞伽庵。越數夏。出遊七閩。旋還里之白雲。築室以居。曰福林。后參靈石芝于凈慈。謁斷崖義于西峰。俱不契。聞無見說法華頂。往叩之曰。西來密意未審何如。見曰。待娑羅峰點頭。卻與汝道。師擬進語。見便喝。師曰。娑羅峰頂。白浪滔天。華開芒種后。葉落立秋前。見曰。我者里無殘羹餿飯。師曰。此非殘羹餿飯而何。見頷之。遂服勤數載。辭去。見囑以大法。師佩服之。復往長沙見無方普。云居謁小隱大。至正甲午還福林。尋主龍泉之普慈。移茆山。遷武峰。明洪武己酉。詔徴天下高僧。建法會蔣山。師應詔。事解。嚴還至杭居虎跑。秋趨華頂。明春示微疾。仍回福林。五日忽沐浴。索筆書偈曰。無世可辭。有眾可別。太虛空中。何必釘橛。擲筆而逝。壽六十七。臘五十三。阇維舍利五色。齒牙數珠皆不壞。建塔瘞于西院。
【現代漢語翻譯】 現代漢語譯本： 韜光晦跡，不應酬交際，晚年隱居弁山白蓮，向眾人開示『萬法歸一』的道理。就像用沒有孔眼的鐵錘當面擲來，要問『一』歸向何處？』（這一歸處）超越了西天和此土。青州布衫重七斤，寒冷的巖石和古老的樹木在春天煥發光彩。仁者慇勤地追問究竟，（我告訴你）娘生的鼻孔本來就是直的。如果能在言語下領悟歸宿，那麼九九歸一，最終才能明白八十一的真諦。後來退居凈妙並在此圓寂。塔建在弁山的南邊。著有《南極語要》。
華頂睹禪師法嗣
處州府白雲福林智度禪師
麗水吳氏子，十五歲時，在禪智寺由空中（法號）為他剃度。在楞伽庵學習禪定數年。之後遊歷七閩（福建一帶），返回家鄉麗水的白雲山，建造房屋居住，取名福林。後來參訪凈慈寺的靈石芝禪師，又拜訪西峰的斷崖義禪師，但都沒有得到契合。聽說無見禪師在華頂說法，前去請教說：『西來密意究竟如何？』無見禪師說：『等娑羅峰點頭，再告訴你。』智度禪師正要說話，無見禪師便喝斥他。智度禪師說：『娑羅峰頂，白浪滔天。花開在芒種之後，葉落在立秋之前。』無見禪師說：『我這裡沒有殘羹餿飯。』智度禪師說：『這不是殘羹餿飯又是什麼？』無見禪師點頭認可。於是智度禪師服侍無見禪師數年，然後告辭離去。無見禪師囑託他以大法。智度禪師銘記在心。之後又前往長沙拜見無方普禪師，在云居山拜訪小隱大禪師。元至正元年（1341年）返回福林。不久主持龍泉的普慈寺，后又遷往茆山、武峰。明洪武十二年（1379年），朝廷下詔徵召天下高僧，在蔣山建立法會，智度禪師應詔前往。事情結束后，智度禪師嚴謹地返回，居住在杭州的虎跑寺。秋天前往華頂山，明洪武十三年（1380年）春天略感不適，於是返回福林。五天後忽然沐浴，拿起筆寫下偈語說：『沒有世間可以辭別，有眾生可以告別。太虛空中，何必釘橛。』寫完后擲筆而逝，享年六十七歲，僧臘五十三年。火化后得到五色舍利，牙齒和數珠都沒有損壞。建塔埋葬在西院。
【English Translation】 English version: He concealed his brilliance and hid his tracks, declining social engagements. In his later years, he resided at White Lotus on Mount Bian, where he taught the masses, saying, 'All dharmas return to one.' It's like throwing a hammer without a hole in its face. Where does the 'one' return to? It transcends both the Western Heaven and this land. The coarse cloth robe of Qingzhou weighs seven pounds, and the cold rocks and ancient trees shine in the spring. The benevolent earnestly ask for the ultimate truth. (I tell you) the nose you were born with is straight from the beginning. If you can understand the return in words, then after repeated efforts, you will finally understand the truth of eighty-one. Later, he retreated to Jingmiao and passed away there. His pagoda was built on the southern side of Mount Bian. He authored 'Essentials of the Southern Pole'.
Dharma Successor of Chan Master Du of Mount Hua
Chan Master Zhidu of Baiyun Fulin Temple in Chuzhou Prefecture
A native of Lishui, surnamed Wu. At the age of fifteen, he was tonsured by Kongzhong (his Dharma name) at Chan Zhi Temple. He studied meditation at Lengjia Hermitage for several years. Later, he traveled to the Seven Min (Fujian area), and returned to Baiyun Mountain in his hometown of Lishui, building a house to live in, named Fulin. Later, he visited Chan Master Lingshi Zhi at Jingci Temple, and also visited Chan Master Duanya Yi at Xifeng, but neither of them resonated with him. Hearing that Chan Master Wujian was teaching at Mount Hua, he went to ask, saying, 'What is the secret meaning of the coming from the West?' Chan Master Wujian said, 'Wait until Mount Suoluo nods, and then I will tell you.' Chan Master Zhidu was about to speak, but Chan Master Wujian scolded him. Chan Master Zhidu said, 'On the top of Mount Suoluo, white waves are滔天 (towering to the sky). Flowers bloom after the Grain in Ear, and leaves fall before the Beginning of Autumn.' Chan Master Wujian said, 'I have no leftover scraps here.' Chan Master Zhidu said, 'What is this if not leftover scraps?' Chan Master Wujian nodded in agreement. So Chan Master Zhidu served Chan Master Wujian for several years, and then bid farewell. Chan Master Wujian entrusted him with the Great Dharma. Chan Master Zhidu kept it in mind. Later, he went to Changsha to visit Chan Master Wufang Pu, and visited Chan Master Xiaoyin Da at Yunju Mountain. In the first year of the Zhizheng era of the Yuan Dynasty (1341), he returned to Fulin. Soon he presided over Puci Temple in Longquan, and later moved to Mao Mountain and Wufeng. In the twelfth year of the Hongwu era of the Ming Dynasty (1379), the imperial court issued an edict to summon eminent monks from all over the world to establish a Dharma assembly at Jiangshan, and Chan Master Zhidu responded to the edict. After the matter was over, Chan Master Zhidu returned strictly and resided at Hupao Temple in Hangzhou. In the autumn, he went to Mount Hua, and in the spring of the thirteenth year of the Hongwu era of the Ming Dynasty (1380), he felt slightly unwell, so he returned to Fulin. Five days later, he suddenly took a bath, picked up a pen and wrote a verse saying, 'There is no world to bid farewell to, there are sentient beings to say goodbye to. In the vast emptiness, why nail a stake?' After writing, he threw the pen and passed away, at the age of sixty-seven, with fifty-three years of monastic life. After cremation, he obtained five-colored relics, and his teeth and rosary beads were not damaged. A pagoda was built and buried in the west courtyard.
天童砥禪師法嗣
寧波府大梅護聖無作文述禪師
明之慈溪人。幼不御不潔。讀書入口成誦。子史百家無不遍覽。一日閱佛書。忽心融神會。如素習者。白父母。從東溪牧落髮。就大用諿具戒。首參元叟東嶼。皆以器許之。然不自許可。遂入天童見怪石。與語契合。典藏鑰。甚得深旨。出世住鳳躍山等慈寺。次遷大梅。為眾說法。脫略窠臼。一時名緇奇衲。風靡而至。帝師錫以覺智圓明號。后歸老福昌。而士夫名宿。益勤過從焉。年七旬。畏煩退居花嶼湖。居恒臨眾甚嚴。至接賓則又津津然。喜見眉目。示寂于元皇慶癸丑九月也。
續燈正統卷二十六 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷二十七
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十五世
伏龍長禪師法嗣
蘇州府鄧尉萬峰時蔚禪師
溫州樂清金氏子。襁褓中見僧。輒微笑合掌。十六得度。十九至杭受具戒。參虎跑止巖。巖令參不是心不是佛不是物話。抵明州達蓬山佛趾寺側卓庵。晝夜力參。一日聞寺主舉溈山踢倒凈瓶話。驀地觸發。說偈曰。顛顛倒倒老南泉。累我工夫費半年。當日有人親在側。如何不進劈胸拳。遂往謁無見於華頂
。見囑師住山。仍返達蓬。單丁十載。后造千巖。巖曰。將甚麼來。與老僧相見。師豎起拳曰。者里與和尚相見。巖曰。死了燒了。向何處安身立命。師曰。漚生漚滅水還在。風息波平月印潭。巖曰。莫要請益受戒么。師掩耳而出。明日普請砍松次。師拈圓石作獻珠狀曰。請和尚酬價。巖曰。不直半文錢。師曰瞎。巖曰。我也瞎你也瞎。師曰。瞎瞎。即呈偈曰。龍宮女子將珠獻。價直三千與大千。卻被傍觀人抉破。誰知不直半文錢。巖謂左右曰。蔚山主頗有衲僧氣息。遂命居第一座。一日巖升座。舉無風荷葉動決定有魚行語。師出衆震聲一喝。拂袖便出。乃卓庵于蘭溪之嵩山。凡九載。巖寄以偈曰。鬱鬱黃花滿目秋。白雲端坐碧峰頭。無賓主句輕拈出。一喝千江水逆流。三為手書招之。愛重彌至。旋𢍁以法衣頂相。
僧問。如何是嵩山境。師曰。四面好山擎日月。一湖秋水浸青天。曰如何是境中人。師曰。三仙描不就。終不與君傳。
問。如何是目前事。師曰。眉毛眼上橫。曰莫是他安身立命處也無。師曰。錯認定盤星。
二僧參。師問。那裡來。僧曰隴西。師曰。我聞隴西有鸚鵡是否。僧曰。是。師曰。還會吟詩作賦么。僧曰會。師曰。會吟甚麼詩。試道看。僧無對。師便打曰。妄語漢。汝不從
隴西來。第二位道看。僧作舞勢。師曰。似即似。爭奈口口不同。自代曰。上大人丘乙己。
開堂。拈香畢乃曰。千聖難明不了因。遞代相傳古到今。今日嵩山重舉似。鐵樹華開別是春。向無影樹下打眠。宏開飯店于虛空。背上經行。大闡宗乘。塵塵剎剎全彰。物物頭頭合轍。擊碎魔王窠臼。斷送衲子命根。不作奇特商量。不作玄妙解會。直得凈名杜口。共贊昇平。巖頭密啟。咸宣至化。正與么時。祝聖報恩一句作么生道。一片精光輝宇宙。直教萬國奉君恩。
上堂。舒兩手曰。大開方便門。便從者里入。復握拳曰。閉卻牢關。說家裡話。且道。不開不閉一句。又作么生。斂僧伽黎便下座。
上堂。三世諸佛如是說。歷代祖師如是說。天下老和尚如是說。嵩山亦如是說。若有不如是說者。與他三十棒。若有如是說者。亦與他三十棒。何故。卓拄杖曰。嵩山門下。令不虛行。
上堂。月頭是初一。光明漸漸出。月尾是三十。光明何處覓。假饒老釋迦。也道拈不出。拈得出萬事畢。有人道得。出來道看。如無。嵩山與諸人露個訊息。展兩手曰。我見燈明佛。本光瑞如此。
后游姑蘇鄧尉。喜其山水盤結。遂駐錫焉。未幾四眾咸集。成大伽藍。名曰聖恩。明洪武辛酉正月二十九日。集眾曰。
【現代漢語翻譯】 現代漢語譯本： 一位來自隴西的僧人前來。第二位僧人上前觀看。僧人做出舞蹈的姿勢。師父說：『像，確實像，可惜口口不同。』於是自己代替說：『上大人丘乙己。』
開堂說法。拈香完畢后說：『千聖也難以明白這不了的因緣，歷代相傳直到如今。今日在嵩山再次提起此事，鐵樹開花，別有一番春意。』在無影樹下安然入睡，在虛空中廣開飯店。背上經書行走，大力闡揚宗乘。塵塵剎剎完全彰顯，物物頭頭都符合規律。擊碎魔王的巢穴，斷送修行人的命根。不作奇特的商量，不作玄妙的解釋。直接使得維摩詰（Vimalakirti，在家菩薩，以辯才著稱）閉口不言，共同讚美太平盛世。巖頭（Yantou Quanhuo，唐代禪師）秘密地開啟，都宣揚至高的教化。正在這個時候，祝聖報恩這句話該怎麼說呢？一片精光照耀宇宙，直接讓萬國都來奉獻君王的恩德。
上堂說法。張開雙手說：『大開方便之門，就從這裡進入。』又握緊拳頭說：『關閉牢固的關隘，說家裡的真心話。』那麼，不打開也不關閉這句話，又該怎麼說呢？』收起僧伽梨（Samghati，僧侶所穿的袈裟）便下座。
上堂說法。三世諸佛（過去、現在、未來一切諸佛）是這樣說的，歷代祖師是這樣說的，天下的老和尚是這樣說的，嵩山（指說法者自己）也是這樣說的。如果有不如是說的，給他三十棒。如果有如是說的，也給他三十棒。為什麼呢？』用拄杖敲擊地面說：『嵩山門下，號令不是虛設的。』
上堂說法。月初是初一，光明漸漸顯現。月末是三十，光明在哪裡尋找？假如是老釋迦（釋迦牟尼佛，佛教創始人），也會說拿不出來。拿得出來就萬事完畢。有人能說出來嗎？出來說看。如果沒有，嵩山就給大家透露個訊息。』展開雙手說：『我見燈明佛（Dipamkara Buddha，過去佛），本來的光瑞就是這樣。』
後來遊歷姑蘇鄧尉，喜愛那裡的山水盤結，於是駐錫在那裡。沒過多久，四眾弟子（比丘、比丘尼、優婆塞、優婆夷）聚集，建成大伽藍（僧伽居住的園林），名叫聖恩。明朝洪武辛酉年（1381年）正月二十九日，召集眾人說：
【English Translation】 English version: A monk from Longxi came. The second monk stepped forward to observe. The monk made a dancing gesture. The master said, 'It resembles, indeed it resembles, but unfortunately, the mouths are different.' Then he substituted himself, saying, 'Shang da ren qiu yi ji.'
Beginning the Dharma talk. After offering incense, he said, 'A thousand sages find it difficult to understand this unfinishable cause, passed down through generations to this day. Today, raising this matter again at Mount Song, the iron tree blooms, bringing a different kind of spring.' Sleeping peacefully under the shadowless tree, widely opening a restaurant in the void. Carrying scriptures on the back while walking, vigorously expounding the teachings of the sect. Every dust mote and every land is fully revealed, every object and every head conforms to the principle. Shattering the demon king's lair, cutting off the life root of the monks. Not making peculiar discussions, not making profound interpretations. Directly causing Vimalakirti (Vimalakirti, a lay bodhisattva known for his eloquence) to shut his mouth, jointly praising the peaceful and prosperous age. Yantou (Yantou Quanhuo, a Chan master of the Tang Dynasty) secretly initiated, all proclaiming the supreme transformation. At this very moment, how should the phrase 'praying for the sage and repaying kindness' be spoken? A single ray of pure light shines throughout the universe, directly causing all nations to offer their gratitude to the sovereign's grace.
Ascending the hall for Dharma talk. Spreading both hands, he said, 'Widely opening the gate of expedient means, enter from here.' Then clenching his fists, he said, 'Closing the firm gate, speaking the words from home.' Then, how should the phrase 'neither opening nor closing' be spoken?' He gathered his Samghati (Samghati, a robe worn by monks) and descended from the seat.
Ascending the hall for Dharma talk. The Buddhas of the three times (all Buddhas of the past, present, and future) speak thus, the ancestral masters of past generations speak thus, the old monks of the world speak thus, and Mount Song (referring to the speaker himself) also speaks thus. If there is anyone who does not speak thus, give him thirty blows. If there is anyone who speaks thus, also give him thirty blows. Why? Striking the ground with his staff, he said, 'Under the gate of Mount Song, the orders are not issued in vain.'
Ascending the hall for Dharma talk. The beginning of the month is the first day, the light gradually appears. The end of the month is the thirtieth, where is the light to be found? Even if it were old Shakyamuni (Shakyamuni Buddha, the founder of Buddhism), he would say it cannot be picked out. If it can be picked out, then everything is complete. Is there anyone who can say it? Come out and say it. If not, Mount Song will reveal a message to everyone.' Spreading both hands, he said, 'I saw Dipamkara Buddha (Dipamkara Buddha, a past Buddha), the original auspicious light is like this.'
Later, he traveled to Dengwei in Gusu, admiring the intertwined mountains and rivers there, and thus resided there. Before long, the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) gathered, and a large Sangharama (a garden where the Sangha resides) was built, named Shengen. On the twenty-ninth day of the first month of the Xin You year (1381 AD) of the Hongwu reign of the Ming Dynasty, he gathered the assembly and said:
老僧時節至矣。即說偈曰。七十九年。一味杜田。懸崖撒手。杲日當天。語畢泊然而寂。奉全身瘞于院西岡。塔曰永光。世壽七十九。僧臘六十。
松江府華亭松隱唯庵德然禪師
里之張氏子。幼從無用貴祝髮。遍叩諸方。未有所契。後於千巖會中。聞上堂語。豁然悟入。石屋珙謂師曰。子緣當在華亭。因書松隱二字授之。於是歸里。築室于郭匯之陽。遂名松隱。足不逾閫者三載。嘗刺血書華嚴。有天華滿庭之異。感居民為建寶坊。洎千巖遷化。眾請繼席。
開堂日。僧問。遠離松水。來據龍峰。海眾臨筵。請師祝聖。師曰。萬年松在祝融峰。曰祝聖已蒙師指示。列祖家風事若何。師曰。冬到寒食一百五。曰莫便是和尚為人處也無。師曰。斧頭是鐵作。曰恁么則龍門無宿客也。師曰。早已點額。曰若不登樓望。焉知滄海深。師曰。你道老僧眉毛有幾莖。曰一堂風冷澹。千古意分明。師曰。蹉過不少。問承古有言。向上一路千聖不傳。還端的也無。師曰。那裡得者訊息來。曰賣金須遇買金人。師便喝。曰金屑雖貴。落眼成翳。又作么生。師曰。好向繡湖湖上看。月明夜夜散金波。曰三十年後此話大行。師曰。杜撰禪和如麻似粟。曰大眾證明。學人體拜。師乃曰。第一義諦。已被東白和尚一槌擊碎了也
【現代漢語翻譯】 現代漢語譯本 老僧的時辰到了。於是說了偈語：『七十九年，一味杜田。懸崖撒手，杲日當天。』說完就安詳地圓寂了。人們將他的全身安葬在寺院西邊的山岡上，塔的名字叫做永光。世壽七十九歲，僧臘六十年。
松江府華亭松隱唯庵德然禪師
是當地張家的兒子。年幼時跟隨無用貴剃度出家。遍訪各處，沒有得到契合。後來在千巖的集會中，聽到上堂說法，豁然開悟。石屋珙對禪師說：『你的緣分應當在華亭。』於是寫了『松隱』兩個字交給他。因此回到家鄉，在郭匯的南面建造房屋，就叫做松隱。三年時間沒有走出房門。曾經刺血書寫《華嚴經》，有天花滿庭的奇異景象。感動了當地居民為他建造寺廟。等到千巖圓寂后，大家請他繼承住持的位子。
開堂那天，有僧人問：『遠離松水，來到龍峰。大眾聚集在這裡，請禪師為皇上祝聖。』禪師說：『萬年松在祝融峰。』僧人說：『祝聖已經蒙禪師指示，列祖的家風是怎樣的？』禪師說：『冬至到寒食一百零五天。』僧人說：『莫非這就是和尚您為人處世的地方嗎？』禪師說：『斧頭是鐵做的。』僧人說：『這樣說來，龍門就沒有借宿的客人了。』禪師說：『早就已經點額了。』僧人說：『如果不登上高樓遠望，怎麼知道滄海有多深呢？』禪師說：『你說老僧的眉毛有幾根？』僧人說：『一堂風冷清，千古意分明。』禪師說：『錯過了不少。』僧人問：『承蒙古人有話說，向上一路千聖不傳，還真是這樣嗎？』禪師說：『從哪裡得到這個訊息的？』僧人說：『賣金子需要遇到買金子的人。』禪師便喝了一聲。僧人說：『金屑雖然貴重，落在眼裡就成了障礙，又該怎麼辦呢？』禪師說：『最好向繡湖的湖上看，月明之夜金色的波光四處散開。』僧人說：『三十年後這話會大行其道。』禪師說：『胡說八道的禪和子多如麻，像粟米一樣。』僧人說：『大眾可以作證，學人我行禮拜謝。』禪師於是說：『第一義諦，已經被東白和尚一錘擊碎了。』
【English Translation】 English version The time has come for this old monk. So he spoke a verse: 'Seventy-nine years, single-mindedly tilling the field. Letting go at the cliff's edge, the bright sun is in the sky.' After speaking, he passed away peacefully. His whole body was buried on the hill west of the monastery, and the pagoda was named Yongguang (Eternal Light). His age was seventy-nine, and his monastic age was sixty.
Chan Master Wei'an Deran of Songyin Monastery in Huating, Songjiang Prefecture
He was the son of the Zhang family in the village. As a child, he followed Wuyong Gui (Fearless Merit) to have his head shaved and become a monk. He visited various places, but found no affinity. Later, at a gathering of Qianyan (Thousand Cliffs), he heard a Dharma talk and suddenly attained enlightenment. Shiwu Gong (Stone House Gong) said to the master: 'Your destiny should be in Huating.' So he wrote the two characters 'Songyin' (Pine Hermitage) and gave them to him. Therefore, he returned to his hometown and built a house south of Guohui, which he named Songyin. For three years, he did not step outside his door. He once pricked his finger to write the Avatamsaka Sutra (Flower Garland Sutra), and there was a strange phenomenon of heavenly flowers filling the courtyard. Moved, the local residents built a temple for him. After Qianyan passed away, the community invited him to succeed as abbot.
On the day of his inauguration, a monk asked: 'Leaving Songshui (Pine Water), coming to Longfeng (Dragon Peak). The assembly has gathered here, please Master bless the Emperor.' The Master said: 'The ten-thousand-year pine is on Mount Zhurong (Wishing Peak).' The monk said: 'The blessing has been instructed by the Master, what is the ancestral family style?' The Master said: 'From the Winter Solstice to the Cold Food Festival is one hundred and five days.' The monk said: 'Could this be the place where the Master acts as a person?' The Master said: 'The axe is made of iron.' The monk said: 'In that case, there are no lodging guests at Longmen (Dragon Gate).' The Master said: 'The forehead has already been marked.' The monk said: 'If you don't climb the tower to look out, how can you know the depth of the ocean?' The Master said: 'How many hairs do you say the old monk has on his eyebrows?' The monk said: 'The hall is cold and quiet, the meaning of the ages is clear.' The Master said: 'Missed a lot.' The monk asked: 'It is said that the ancients said, 'The upward path is not transmitted by a thousand sages,' is this really the case?' The Master said: 'Where did you get this news?' The monk said: 'Selling gold requires meeting a gold buyer.' The Master then shouted. The monk said: 'Although gold dust is precious, it becomes an obstacle when it falls into the eyes, so what should be done?' The Master said: 'It is best to look at the Embroidery Lake, on a moonlit night, golden waves scatter everywhere.' The monk said: 'Thirty years later, this saying will be very popular.' The Master said: 'Nonsensical Chan practitioners are as numerous as hemp, like millet.' The monk said: 'The assembly can testify, the student bows in gratitude.' The Master then said: 'The First Principle has already been shattered by Dongbai (Eastern White) Monk with one hammer.'
。未免向第二義門。露個訊息。山僧數年。搓得一條龜毛索子。今日拈來。將三世諸佛西天四七東土二三天下老和尚鼻孔。一串穿卻。且道。山河大地草木叢林森羅萬象有情無情。甚處得來。良久曰。莫將閑學解。埋沒祖師心。復舉三聖道。我逢人則不出。出則便為人。興化道。我逢人則出。出則不為人。師曰。者兩個老漢。同門出入。宿世冤家。人一向孤峰頂上臥月眠雲。一人向十字街頭揚塵簸土。點檢將來。二俱漏逗。各與三十拄杖。且道。新龍峰與么提持。是賞渠是罰渠。驀拈拄杖卓一卓曰。天上有星皆拱北。世間無水不朝東。
上堂。日可冷月可熱。眾魔不能壞真說。有來由無途轍。六月炎炎撒冰雪。文殊無處著渾身。普賢特地呈丑拙。是真說非真說。若無間事掛心頭。便是人間好時節。喝一喝。
謝藏主維那上堂。天無門地無戶。俊快衲僧一任來去。藏里摩尼照徹十方。洞里桃花千葩競吐。假劫外之春風。應今時之律呂。海神夜半看鮫珠。眼光掛在扶桑樹。喝一喝。
結制上堂。暖氣相接。正在斯時。深深冷灰里。撥著星兒之火。向死柴頭上。發機燎起互天烈焰。燒卻舜若多神麵皮。敢問諸人。作么生迴避。擲拄杖下座。
上堂。達磨西來。不立文字。直指人心見性成佛。大眾。
【現代漢語翻譯】 現代漢語譯本： 爲了避免落入第二義門（方便之門，非究竟真理），透露一點訊息。老衲我多年來，搓成了一條龜毛繩索。今天拿出來，將三世諸佛（過去、現在、未來）、西天四七（印度二十八祖）東土二三（中國六祖）天下老和尚的鼻孔，一串穿起來。那麼，山河大地、草木叢林、森羅萬象、有情無情，從哪裡來的呢？良久，說：『不要用世俗的學問來解釋，埋沒了祖師的心意。』 又舉三聖的說法：『我遇到人就不出示（我的見解），出示就成了為人所用。』興化說：『我遇到人就出示（我的見解），出示就不為人所用。』師父說：『這兩個老傢伙，同門出入，宿世冤家。一人總是孤峰頂上臥月眠雲，一人總是十字街頭揚塵簸土。仔細檢查起來，兩個都露了破綻，各打三十拄杖。那麼，新龍峰這樣提持，是獎賞他們還是懲罰他們呢？』隨即拿起拄杖，敲了一下說：『天上的星星都拱向北極星，世間的水沒有不朝向東方的。』 上堂說法。太陽可以變冷，月亮可以變熱，眾魔不能破壞真正的說法。有來由，沒有途徑。六月炎熱，卻撒下冰雪。文殊（智慧的象徵）無處安放他的全身，普賢（實踐的象徵）特意呈現醜陋笨拙。這是真說法，還是非真說法？如果沒有隔閡之事掛在心頭，便是人間的好時節。』喝一聲。 感謝藏主維那上堂說法。天沒有門，地沒有戶，俊快的衲僧可以任意來去。藏里的摩尼寶珠照徹十方，洞里的桃花千朵競相吐艷。憑藉劫外的春風，應和當今時代的音律。海神夜半觀看鮫珠，眼光掛在扶桑樹上。』喝一聲。 結制上堂說法。暖氣相接，正在這個時候。深深的冷灰里，撥動著星兒般的火種。向死柴頭上，發起燎原的烈焰，燒卻舜若多神（空無自性的神）的麵皮。敢問各位，要怎麼迴避？』將拄杖擲下，走下座位。 上堂說法。達磨（菩提達摩，禪宗初祖）西來，不立文字，直指人心，見性成佛。各位。
【English Translation】 English version: To avoid falling into the secondary gate (expedient means, not ultimate truth), reveal a little news. This old monk, over the years, has twisted a tortoise-hair rope. Today, I bring it out and string together the nostrils of the Buddhas of the three worlds (past, present, and future), the forty-seven patriarchs of the Western Heaven (India), the twenty-three patriarchs of the Eastern Land (China), and all the old monks under heaven. So, where do the mountains and rivers, the grasses and trees, the myriad phenomena, sentient and insentient beings, come from? After a long pause, he said: 'Do not use worldly learning to explain it, burying the mind of the patriarchs.' He also cited the saying of Sansheng: 'When I meet someone, I do not show (my view), and if I show it, it becomes for the use of others.' Xinghua said: 'When I meet someone, I show (my view), and if I show it, it is not for the use of others.' The master said: 'These two old fellows, coming and going from the same gate, are karmic enemies from past lives. One is always lying on the solitary peak, sleeping with the moon and clouds, and the other is always raising dust and winnowing soil at the crossroads. Examining them carefully, both have revealed flaws, each receiving thirty blows of the staff. So, is Xinlongfeng rewarding them or punishing them for such upholding?' Then he picked up the staff, struck it once, and said: 'The stars in the sky all arch towards the North Star, and there is no water in the world that does not flow towards the east.' Ascending the hall to preach. 'The sun can be cold, the moon can be hot, and all demons cannot destroy the true teaching. There is a cause, but no path. In the scorching June, ice and snow are scattered. Manjusri (symbol of wisdom) has nowhere to place his whole body, and Samantabhadra (symbol of practice) deliberately presents ugliness and clumsiness. Is this a true teaching, or a non-true teaching? If there is no matter of separation hanging in the heart, then it is a good time in the human world.' Shout once. Thanking the Abbot and the Director for ascending the hall to preach. 'Heaven has no door, and earth has no gate, allowing quick-witted monks to come and go as they please. The Mani jewel in the treasury illuminates the ten directions, and the peach blossoms in the cave bloom in thousands of petals. Relying on the spring breeze from beyond the kalpa, responding to the rhythms of the present time. The sea god watches the shark pearls in the middle of the night, his gaze hanging on the Fusang tree.' Shout once. Concluding the retreat and ascending the hall to preach. 'The warm air is connected, right at this moment. In the deep cold ashes, stir up the fire of a star. On the dead firewood, ignite a prairie fire, burning away the face of Shunyata gods (gods of emptiness and no self-nature). May I ask everyone, how do you avoid it?' Throwing the staff down, he descends from the seat. Ascending the hall to preach. 'Bodhidharma (the first patriarch of Zen in China) came from the West, not establishing words, directly pointing to the human mind, seeing one's nature and becoming a Buddha. Everyone.'
作么生說個見性成佛底道理。良久曰。幸是無瘡勿傷之也。
結制上堂。蠟人為驗。始於今日。九十日中。推功辨的。黃面老瞿曇。結住布袋頭。百萬人天咸皆受屈。松隱結制總不恁么。以手作搖櫓勢曰。山僧即今駕無底鐵船。普請大眾。同入大圓覺海遊戲去也。喝一喝曰。看取定南針。
歲旦上堂。元正啟祚。萬物咸亨。驀拈拄杖曰。拄杖子昨夜抽條。今朝吐蕊。花開五葉。香遍大千。且道。還當得新年頭佛法也無。卓拄杖一下。喝一喝。
臘八上堂。明星一見出山來。剛道娘生兩眼開。不是髑髏幹得盡。爭知春色上桃腮。
上堂。德山棒臨濟喝。拈放一邊。諸人腳跟下。道將一句來。以拄杖畫一畫曰。毗婆尸佛早留心。直至如今不得妙。
示眾。佛是眾生界中了事漢。眾生是佛界中不了事人。若欲決了此事。但向十二時中四威儀內。折旋俯仰。與人酬酢處。看是甚麼道理。忽爾妄想滅。知見忘。突出自家一段光明。洞徹十虛。無絲毫隔礙。始知佛與眾生。本性平等。一身清凈多身清凈。一世界清凈多世界清凈。無一塵不是真如境界。無一剎不是解脫道場。所以永嘉道。一月普現一切水。一切水月一月攝。諸佛法身入我性。我性同供如來合。斯言豈欺我哉。
示醫士。話頭一
【現代漢語翻譯】 現代漢語譯本： 如何說見性成佛的道理？良久后說：『幸好沒有瘡，不要去碰它。』
結制上堂（結制：禪宗寺院在一定時期內禁止外出，集中修行。上堂：禪宗寺院住持在法堂上說法）：蠟人為檢驗的標準，從今天開始，九十天中，推究功用，辨別真實。黃面老瞿曇（瞿曇：釋迦牟尼的姓氏），結住布袋口，百萬人天都受委屈。松隱結制總不是這樣。用手做搖櫓的姿勢說：『山僧現在駕著無底的鐵船，普請大眾，一同進入大圓覺海遊戲去。』喝一聲說：『看準定南針。』
歲旦上堂（歲旦：一年的第一天，即元旦）：元正開啟新的一年，萬物都亨通。突然拿起拄杖說：『拄杖子昨夜抽條，今朝吐蕊，花開五葉，香遍大千世界。』且說，還符合新年頭的佛法嗎？用拄杖敲擊一下，喝一聲。
臘八上堂（臘八：農曆十二月初八，是佛教紀念釋迦牟尼成道的日子）：明星一出現就出山來，剛說娘生來就兩眼睜開。不是髑髏（dú lóu，死人頭骨）幹得徹底，怎知春色上了桃腮。
上堂：德山（德山宣鑒，唐代禪師）棒，臨濟（臨濟義玄，唐代禪師）喝，都放到一邊。各位腳跟下，說出一句來。用拄杖畫一下說：『毗婆尸佛（過去七佛之首）早留心，直到如今不得妙。』
開示大眾：佛是眾生界中瞭解事情的人，眾生是佛界中不瞭解事情的人。如果想要徹底瞭解這件事，只要在十二時中，四威儀（行、住、坐、臥）內，轉身、低頭、抬頭，與人交往應酬時，看是什麼道理。忽然妄想滅，知見忘，突出自家一段光明，洞徹十方虛空，沒有絲毫隔礙。才知道佛與眾生，本性平等。一身清凈多身清凈，一世界清凈多世界清凈，沒有一塵不是真如境界，沒有一剎那不是解脫道場。所以永嘉（永嘉玄覺，唐代禪師）說：『一月普現一切水，一切水月一月攝。諸佛法身入我性，我性同共如來合。』這話難道欺騙我嗎？
開示醫生：話頭一
【English Translation】 English version: How to explain the principle of seeing one's nature and becoming a Buddha? After a long pause, he said, 'Fortunately, there is no sore, so don't touch it.'
Gathering for the Beginning of Retreat (jie zhi: a period when monks remain within the monastery for intensive practice; shang tang: a Dharma talk given by the abbot): The wax figure serves as the standard for verification. Starting today, for ninety days, investigate the function and discern the truth. The yellow-faced old Gautama (Gautama: the family name of Shakyamuni Buddha) has sealed the mouth of the cloth bag, causing millions of gods and humans to suffer injustice. The Songyin Retreat doesn't do it that way at all. He made a rowing gesture with his hand and said, 'This old monk is now sailing a bottomless iron boat, inviting everyone to join in, together entering the Great Perfect Enlightenment Ocean to play.' He shouted once, saying, 'Keep your eye on the compass.'
Sui Dan Shang Tang (Sui Dan: the first day of the year, i.e., New Year's Day): The New Year begins, and all things prosper. Suddenly picking up his staff, he said, 'The staff sprouted last night and blossomed this morning. The flower opens with five petals, and its fragrance fills the great thousand worlds.' Tell me, does it still accord with the Buddha-dharma of the New Year? He struck the staff once and shouted.
Laba Shang Tang (Laba: the eighth day of the twelfth lunar month, commemorating the enlightenment of Shakyamuni Buddha): As soon as the morning star appeared, he came out of the mountain, just saying that he was born with two eyes open. If the skull (du lou: dead person's skull) is not completely dried, how can one know that the spring colors are on the peach cheeks?
Shang Tang: Deshan's (Deshan Xuanjian, a Tang Dynasty Chan master) stick and Linji's (Linji Yixuan, a Tang Dynasty Chan master) shout are both put aside. Under everyone's feet, say a phrase. He drew a line with his staff and said, 'Vipassi Buddha (the first of the past seven Buddhas) was mindful early on, but still hasn't attained the subtlety.'
Instruction to the Assembly: The Buddha is someone in the realm of sentient beings who understands things, and sentient beings are those in the realm of the Buddha who do not understand things. If you want to thoroughly understand this matter, just look at what the principle is in the twelve periods of the day, within the four dignities (walking, standing, sitting, lying down), turning, bowing, looking up, and interacting with people. Suddenly, if delusional thoughts cease and knowledge and views are forgotten, a segment of your own light will burst forth, illuminating the ten directions of space, without the slightest obstruction. Only then will you know that the Buddha and sentient beings are equal in their fundamental nature. One body is pure, and many bodies are pure; one world is pure, and many worlds are pure. There is not a single speck of dust that is not the realm of Suchness, and not a single moment that is not the place of liberation. Therefore, Yongjia (Yongjia Xuanjue, a Tang Dynasty Chan master) said, 'One moon universally appears in all waters, and all water moons are contained within one moon. The Dharma-body of all Buddhas enters my nature, and my nature is united with the Tathagata.' Are these words deceiving me?
Instruction to a Doctor: Topic one
則耆婆藥。大藏諸經和劑方。抹過二途開口笑。不勞鍼砭起膏肓。
化燈油。劫初一點光明種。猛烈工夫拶出來。瀉入碧琉璃里去。三千諸佛笑顏開。
洪武初。以有道徴。未幾以病還。嘗曰。學佛法人。無徒恃見地。一知半解。濟得何事。顧力行何如耳。戊辰四月十四示寂。塔全身於松隱。
金華府清隱蘭室德馨禪師
義烏方氏子。年二十五。投伏龍祝髮。執侍數載。始遍參諸方。久之歸覲千巖。至正壬辰。乃結茅城西。榜曰清隱。會巖遷化。后出主聖壽。蘇平仲嘗過訪。寒溫外不措一辭。蘇曰。千巖老師見客。口如懸河。師今默然何也。師曰。道無隱顯。焉有語默。昔吾先師未嘗不言。然而未嘗言。今吾未嘗言。然而未嘗不言也。蘇乃擊節稱賞。洪武壬子十一月十四日示微疾。集眾訣別。端坐而逝。留龕七日。顏色如生。茶毗。五色舍利無數。世壽七十。僧臘四十有六□□□□□。
杭州府天龍水庵無用守貴禪師
婺州甄氏子。十八歲。投康侯山芟染。泰定間游逝西。適千巖居龍華。師叩之。默有所契。龍華去天龍密邇。大道平。力圖起廢。挽師與巖主之。會巖去義烏。師與俱焉。至正丙戌謁中峰。群疑頓釋。旋居嘉禾。一夕夢大道曰。我已棄人間世。師驚疑。拏舟訪之。
【現代漢語翻譯】 現代漢語譯本： 則耆婆（Jivaka，名醫）的藥方，出自大藏經中的各種藥方合劑。塗抹在二途（指眼耳等感覺器官）之上，就能讓人開口歡笑。無需鍼砭，也能使病入膏肓的人起死回生。
化燈油。如同劫初（Kalpa，時間單位）那一點光明的種子。用猛烈的功夫榨取出來，傾瀉到碧綠的琉璃燈盞里。能讓三千諸佛（過去、現在、未來三世的一切佛）都露出笑容。
洪武初年（1368年），朝廷因為他有道而徵召他，不久之後他因病告老還鄉。他曾說：『學佛的人，不要徒然依靠見解，一知半解的，能濟得了什麼事？不如努力實踐。』戊辰年（具體年份待考）四月十四日圓寂，全身被安葬在松隱。
金華府清隱蘭室德馨禪師
義烏方氏之子，二十五歲時，投奔伏龍寺剃度出家。侍奉數年，開始遍參各方禪師。很久之後回到千巖禪師處。至正壬辰年（1352年），在城西結茅廬居住，命名為清隱。適逢千巖禪師圓寂，後來德馨禪師出任聖壽寺住持。蘇平仲曾經拜訪他，除了寒暄之外，沒有說一句話。蘇平仲說：『千巖老師接見客人時，口若懸河，您現在卻沉默不語，為什麼呢？』德馨禪師說：『道沒有隱顯之分，哪裡有什麼說話和沉默？過去我的老師未嘗不說話，然而也未嘗說話；現在我未嘗說話，然而也未嘗不說話。』蘇平仲聽后擊節讚賞。洪武壬子年（1372年）十一月十四日，德馨禪師略感不適，召集眾人告別，端坐而逝。遺體在龕中停放七日，顏色如生。火化后，出現無數五色舍利。世壽七十歲，僧臘四十六年。
杭州府天龍水庵無用守貴禪師
婺州甄氏之子，十八歲時，投奔康侯山剃度。泰定年間（1324-1328年）遊歷四方，恰逢千巖禪師住在龍華寺，守貴禪師向他請教，心中默契。龍華寺離天龍寺很近，大道平禪師努力修復荒廢的天龍寺，邀請守貴禪師和千巖禪師一起主持寺務。適逢千巖禪師離開義烏，守貴禪師也一同前往。至正丙戌年（1346年）拜見中峰禪師，心中的疑惑頓時消解。之後居住在嘉禾。一天晚上，夢見大道平禪師說：『我已經離開人間了。』守貴禪師驚疑，乘船去拜訪他。
【English Translation】 English version: The medicine of Jivaka (renowned physician), derived from various compound prescriptions in the Great Treasury of Sutras. Applying it to the two paths (referring to sensory organs like eyes and ears) brings forth laughter. Without acupuncture or moxibustion, it can revive those with ailments reaching the marrow.
Transforming lamp oil. Like the seed of light from the beginning of a Kalpa (unit of time). Squeezed out with intense effort, poured into a green crystal lamp. It brings smiles to the faces of the three thousand Buddhas (all Buddhas of the past, present, and future).
In the early Hongwu period (1368 AD), he was summoned by the court for his virtue, but soon returned home due to illness. He once said, 'Those who study Buddhism should not rely solely on their views; what good can come of a superficial understanding? It is better to strive for diligent practice.' He passed away on the fourteenth day of the fourth month of the year of Wuchen (year to be determined), and his whole body was buried at Songyin.
Chan Master Dexin of Qingyin Orchid Chamber in Jinhua Prefecture
A son of the Fang family of Yiwu, at the age of twenty-five, he joined Fulong Temple to be tonsured. After serving for several years, he began to visit various Chan masters. After a long time, he returned to Chan Master Qianyan. In the year of Renchen of the Zhizheng era (1352 AD), he built a thatched hut west of the city, naming it Qingyin. When Chan Master Qianyan passed away, Master Dexin later became the abbot of Shengshou Temple. Su Pingzhong once visited him, and apart from greetings, he did not say a word. Su Pingzhong said, 'When Teacher Qianyan met guests, his mouth was like a hanging river, but why are you silent now?' Master Dexin said, 'The Dao has no hidden or manifest aspects, so how can there be speech or silence? In the past, my teacher never did not speak, yet he never spoke; now I have never spoken, yet I have never not spoken.' Su Pingzhong clapped and praised him. On the fourteenth day of the eleventh month of the year of Renzi of the Hongwu era (1372 AD), Master Dexin showed slight illness, gathered the assembly to bid farewell, and passed away in a seated posture. His body was kept in the niche for seven days, and his complexion was as if alive. After cremation, countless five-colored sariras (relics) were found. His age was seventy, and his monastic age was forty-six.
Chan Master Shougui Wuyong of Tianlong Shui'an in Hangzhou Prefecture
A son of the Zhen family of Wuzhou, at the age of eighteen, he joined Kanghou Mountain to be tonsured. During the Taiding period (1324-1328 AD), he traveled around, and happened to meet Chan Master Qianyan residing at Longhua Temple. Master Shougui consulted him, and there was a tacit understanding in his heart. Longhua Temple was very close to Tianlong Temple. Chan Master Dadao Ping worked hard to restore the abandoned Tianlong Temple, inviting Master Shougui and Chan Master Qianyan to jointly manage the temple affairs. When Chan Master Qianyan left Yiwu, Master Shougui also went with him. In the year of Bingxu of the Zhizheng era (1346 AD), he visited Chan Master Zhongfeng, and the doubts in his heart were immediately dispelled. Later, he resided in Jiahe. One night, he dreamed that Chan Master Dadao Ping said, 'I have already left the human world.' Master Shougui was surprised and doubtful, and took a boat to visit him.
由是復主天龍。辛丑八月一日。忽索筆書偈曰。一蝸臭殼。內外穢惡。撒手便行。虛空振鐸。天龍一指今猶昨。擲筆而逝。行省丞相達識鐵木爾。為主後事。筑慈濟堂院于天龍西岡。奉全身瘞焉。師生平不畜長物。寒暑一衲。律身甚嚴。嘗墮一齒。弟子函櫝中。生舍利五色。世壽七十有二。僧臘五十有五。
金華府華山明叟昌庵主
浦江人。縛茅里之華山。往謁千巖。巖示以入道旨要。旋歸晝夜孳孳不怠。一日忽辭眾說偈曰。生本無生。滅亦無滅。撒手便行。長空片月。語畢端坐而逝。時洪武丙辰十月三日也。
江寧府天王山般若法秀禪師
嘗居婺之聖壽。為第一座。元大德末。棲遲此山。至正甲午。明洪武主渡江。單騎入山。與話相契。時遣繆總制者送供焉。師久之遊廬山。莫知所之。而所居佛龕亦蕪矣。洪武丁卯。上憶其事。詔工部侍郎黃立恭諭之曰。然渡江來曾謁法秀禪師與語。卓有識見。今其亡矣。爾可選一辦道僧。即舊地。重新建立一庵。以見朕意。立恭乃舉僧紹義引見。受命而去。于其山蓮菂上立庵。賜名般若禪院。左春坊鄒濟。作般若禪院記。紀其事甚詳。
高仰友禪師法嗣
鎮江府金山慈舟濟禪師
西竺作禮曰。某甲拏得賊來。請和尚決斷。師曰。贓存
【現代漢語翻譯】 現代漢語譯本：因此，天龍（護法神）在辛丑年（1301年）八月初一，忽然索要筆墨書寫偈語說：『一蝸牛的臭殼，內外都污穢醜惡。撒手放下便走，虛空震響木鐸。天龍一指，如今仍如昨日。』說完擲筆而逝。行省丞相達識鐵木爾主持了他的後事，在天龍山西岡建造慈濟堂院，將他的全身安葬在那裡。天龍禪師平生不積蓄任何財物，寒暑只穿一件衲衣，約束自身非常嚴格。曾經掉落一顆牙齒，弟子將其放入函匣中，竟然生出五色舍利。世壽七十二歲，僧臘五十五年。
金華府華山明叟昌庵主
浦江人。居住在縛茅里的華山。前往拜謁千巖禪師，千巖禪師向他開示了入道的要旨。於是返回后晝夜勤勉不懈。一日忽然辭別眾人，說偈語道：『生本無生，滅亦無滅。撒手便行，長空一片月。』說完端坐而逝。時為洪武丙辰年（1376年）十月初三。
江寧府天王山般若法秀禪師
曾經居住在婺州的聖壽寺，擔任第一座。元朝大德末年（1307-1311年），棲息于天王山。至正甲午年（1354年），明太祖洪武皇帝渡江，獨自騎馬入山，與法秀禪師談話，非常投契。當時派遣繆總制送來供養。法秀禪師後來遊歷廬山，不知所終，而他所居住的佛龕也荒蕪了。洪武丁卯年（1387年），洪武皇帝憶起此事，詔令工部侍郎黃立恭諭旨說：『朕渡江時曾經拜謁法秀禪師，與他交談，他的見識非常卓越。如今他已經去世了。你可以選擇一位精進辦道的僧人，就在舊址上重新建立一座庵院，以表達朕的心意。』黃立恭於是舉薦僧人紹義引見，接受命令而去，在天王山的蓮菂上建立庵院，賜名般若禪院。左春坊鄒濟撰寫了《般若禪院記》，記載此事非常詳細。
高仰友禪師法嗣
鎮江府金山慈舟濟禪師
西竺作禮說：『某甲抓住了賊人，請和尚決斷。』禪師說：『贓物還在。』
【English Translation】 English version: Therefore, the Dharma protector Tianlong (Heavenly Dragon) suddenly requested brush and ink on the first day of the eighth month of the Xin Chou year (1301), and wrote a verse saying: 'A snail's stinky shell, both inside and out, is filthy and disgusting. Letting go and departing, the void resonates with the wooden bell. Tianlong's finger, today is still as it was yesterday.' After speaking, he threw down the brush and passed away. The Provincial Chancellor Da Shi Temuer oversaw his funeral arrangements, building the Ciji Hall and courtyard on the western hill of Tianlong Mountain, and burying his whole body there. The Zen master Tianlong never accumulated any possessions in his life, wearing only one patched robe in both cold and hot weather, and was very strict in disciplining himself. Once, a tooth fell out, and his disciple placed it in a box, and it actually produced five-colored sarira (relics). He lived to the age of seventy-two, with fifty-five years as a monk.
Chan Master Mingsou Chang of Huashan Mountain in Jinhua Prefecture
He was a native of Pujiang, residing at Huashan Mountain in Fumaoli. He went to pay respects to Zen Master Qianyan, who revealed to him the essentials of entering the Tao (path). Thereupon, he returned and diligently persevered day and night. One day, he suddenly bid farewell to the assembly, saying in a verse: 'Birth is fundamentally without birth, and extinction is also without extinction. Letting go and departing, a sliver of moon in the vast sky.' After speaking, he sat upright and passed away. The time was the third day of the tenth month of the Hongwu Bingchen year (1376).
Zen Master Prajna Faxiu of Tianwang Mountain in Jiangning Prefecture
He once resided at Shengshou Temple in Wuzhou, serving as the first seat. At the end of the Dade era of the Yuan Dynasty (1307-1311), he dwelled on Tianwang Mountain. In the Jiawu year of the Zhizheng era (1354), Emperor Hongwu of the Ming Dynasty crossed the river and entered the mountain alone, conversing with Zen Master Faxiu and finding him very congenial. At that time, he sent General Mu to deliver offerings. Zen Master Faxiu later traveled to Mount Lu, and his whereabouts became unknown, and the Buddhist shrine where he lived was also deserted. In the Dingmao year of Hongwu (1387), Emperor Hongwu recalled this matter and issued an edict to Huang Ligong, the Vice Minister of the Ministry of Works, saying: 'When I crossed the river, I once visited Zen Master Faxiu and spoke with him, and his insights were very remarkable. Now that he has passed away, you may select a diligent monk and rebuild a monastery on the old site to express my intentions.' Huang Ligong then recommended the monk Shaoyi for an audience, who received the order and left, establishing a monastery on the lotus platform of Tianwang Mountain, and naming it Prajna Zen Monastery. Zou Ji of the Left Spring Workshop wrote 'A Record of Prajna Zen Monastery', recording the event in great detail.
Dharma Heir of Zen Master Gao Yangyou
Zen Master Cizhou Ji of Jinshan Temple in Zhenjiang Prefecture
Xi Zhu made a respectful bow and said, 'I have captured the thief, please, venerable monk, make a judgment.' The Zen master said, 'The stolen goods are still there.'
甚麼處。竺拍案一下。師往復徴詰。復曰。諸佛不說。列祖不傳。除卻搖唇鼓舌瞚目揚眉。還我到家一句來。竺默然。師曰。去聖時遙。尚有此子善自護持。
一峰寧禪師
西竺呈見解。師為勘驗。示偈曰。青山疊疊雨濛濛。師子金毛撥不松。我也自知時未至。十回放箭九回空。
白蓮安禪師法嗣
湖州府碧巖空谷景隆禪師
姑蘇洞庭黿山陳氏子。初見懶云。後於虎丘。禮石庵祝髮。會庵遷靈隱。師相隨七載。因往天目。禮祖塔。憩錫歲余。忽有省入。還懶云。云爲助喜。后住碧巖。
僧問。如何是佛法的的大意。師曰。此問最親切。曰覿露堂堂時如何。師曰。途路未為真。曰南人如問雪。我道是楊花。師曰。喚鐘作甕又爭得。
晚年于西湖修吉山。卜地為生壙。築室以居。名曰正傳塔院。復自製塔銘。其略曰。嗚呼死生一夢。骨塔奚為。蓋表佛法流芳。靈蹤不斷。即幻明真。以致佛祖命脈。源遠流長矣。幻身雖滅。佛性不遷。后之來者。見窣堵峻嶒。峰巒蒼翠。鳥鳴喬木。泉瀉幽巖。不馳外境。不執內心。盡忘愛惡。陶然泰和。始知法界為身。虛空為口。萬象為舌。晝夜說法。未嘗間歇。於此見得明透得徹。如醉忽醒。廓然領悟。便見佛祖不曾涅槃。老僧不曾圓寂。大
【現代漢語翻譯】 現代漢語譯本 什麼地方？竺（人名，此處指代某人）拍了一下桌子。禪師反覆詰問。竺回答說：『諸佛不說，列祖不傳，除了搖唇鼓舌、眨眼揚眉之外，還我一句到家的話來。』竺默然不語。禪師說：『去聖之時已遠，尚有此子能善自護持。』
一峰寧禪師
西竺（地名，古印度）呈上見解，禪師為之勘驗，示偈說：『青山疊疊雨濛濛，師子金毛撥不松。我也自知時未至，十回放箭九回空。』
白蓮安禪師法嗣
湖州府碧巖空谷景隆禪師
是姑蘇（地名，今江蘇蘇州）洞庭黿山陳氏之子。最初拜見懶云禪師，後來在虎丘（地名，在蘇州）禮拜石庵禪師並剃度。適逢石庵禪師遷往靈隱寺（地名，在杭州），景隆禪師跟隨七年。之後前往天目山（地名，在浙江）禮拜祖塔，在那裡停留了一年多。忽然有所領悟，返回懶云禪師處，懶云禪師為之高興。後來住持碧巖寺。
有僧人問：『如何是佛法的大意？』禪師說：『此問最親切。』僧人說：『覿露堂堂時如何？』禪師說：『途路未為真。』僧人說：『南方人如果問雪是什麼，我說是楊花。』禪師說：『喚鐘作甕又爭得？』（比喻徒有其名，沒有實際）
晚年時在西湖（地名，在杭州）修建吉山，選擇墓地作為自己的生壙，建造房屋居住，命名為正傳塔院，並親自撰寫塔銘，其大略是：『嗚呼，死生一夢，骨塔奚為？蓋表佛法流芳，靈蹤不斷，即幻明真，以致佛祖命脈，源遠流長矣。幻身雖滅，佛性不遷。后之來者，見窣堵（梵語，塔的意思）峻嶒，峰巒蒼翠，鳥鳴喬木，泉瀉幽巖，不馳外境，不執內心，盡忘愛惡，陶然泰和，始知法界為身，虛空為口，萬象為舌，晝夜說法，未嘗間歇。於此見得明透得徹，如醉忽醒，廓然領悟，便見佛祖不曾涅槃，老僧不曾圓寂，大』
【English Translation】 English version What place? Zhu (name, referring to someone here) slapped the table. The Chan master repeatedly questioned him. Zhu replied, 'The Buddhas don't speak of it, the ancestral masters don't transmit it. Apart from moving lips and wagging tongues, blinking eyes and raising eyebrows, give me a phrase that gets to the heart of the matter.' Zhu remained silent. The Chan master said, 'Though far removed from the time of the sages, this son is still able to protect and maintain himself well.'
Chan Master Yifeng Ning
Xi Zhu (place name, ancient India) presented his understanding, and the Chan master examined it, showing a verse that said: 'Green mountains layered, rain drizzling, the lion's golden fur cannot be loosened. I also know that the time has not yet arrived, ten times I release the arrow, nine times it misses.'
Dharma Heir of Chan Master Bailian An
Chan Master Jinglong of Konggu Bi'yan in Huzhou Prefecture
He was the son of the Chen family of Yuanshan, Dongting, in Gusu (place name, now Suzhou, Jiangsu). He first met Chan Master Lanyun, and later at Tiger Hill (place name, in Suzhou), he paid respects to Chan Master Shi'an and had his head shaved. When Shi'an moved to Lingyin Temple (place name, in Hangzhou), Jinglong followed him for seven years. Later, he went to Tianmu Mountain (place name, in Zhejiang) to pay respects to the ancestral pagoda, staying there for more than a year. Suddenly, he had an awakening and returned to Chan Master Lanyun, who rejoiced for him. Later, he resided at Bi'yan Temple.
A monk asked, 'What is the great meaning of the Buddha-dharma?' The Chan master said, 'This question is most intimate.' The monk said, 'What about when it is clearly and openly revealed?' The Chan master said, 'The path is not yet the truth.' The monk said, 'If a southerner asks about snow, I would say it is willow catkins.' The Chan master said, 'What do you gain by calling a bell a pot?' (metaphor for having the name but not the substance)
In his later years, he built Jishan at West Lake (place name, in Hangzhou), choosing a burial site as his living tomb, building a house to live in, naming it the Zhengchuan Pagoda Courtyard, and personally wrote the inscription for the pagoda, which roughly said: 'Alas, life and death are a dream, what is the bone pagoda for? It expresses the fragrance of the Buddha-dharma flowing, the spiritual traces unbroken, transforming illusion into truth, so that the Buddha's lineage is far-reaching and long-lasting. Although the illusory body is destroyed, the Buddha-nature does not change. Those who come later, seeing the towering stupa (Sanskrit, meaning pagoda), the verdant peaks, the birds singing in the tall trees, the springs flowing in the secluded rocks, not chasing external realms, not clinging to inner minds, completely forgetting love and hate, being content and harmonious, will then know that the Dharma realm is the body, emptiness is the mouth, all phenomena are the tongue, speaking the Dharma day and night, never ceasing. If you see this clearly and thoroughly, like waking up from a drunken stupor, with a clear and sudden understanding, you will see that the Buddhas have never entered Nirvana, and the old monk has never passed away, great.'
圓鏡中。覿面相見。西來祖意。兩手分付。如古師嗣雲門。青師嗣太陽。無前後無去來。大千沙界。自他不隔于毫端。十世古今。始終不離於當念。懶雲和尚。是景隆受業師之受業師。景隆心法。受印可於懶云。即南極安禪師也。得臨濟正傳二十世。上溯天真。則無極源。雪巖欽。前後嗣法亦無定規。理貫古今詣實為至。銘曰。廓周法界。空蕩無涯。群靈升墜。恒無已時。佛祖垂應。為導為師。宿膺微幸。值斯化儀。不善弘道。隨力所宜。卒于武林。骨窆山崖。窣堵奠安。山同壽期。以幻歸幻。有為無為。成住壞空。斯道坦夷。正統八年癸亥春。景隆五十二歲。其所著有空谷集。尚直尚理編。
福林度禪師法嗣
江寧府天界古䂐俊禪師
姑蘇松陵人。年十三。投越州日鑄寺出家。十五祝髮。受具戒。首謁石屋珙。次見三衢懶。牧得禪定工夫。復往叩古梅于高仰。禮拜起依實供通。梅打趁出。如是三度被打。遂結伴歸里。立限壁觀九年。每三年燃一指。歷燃三指。一日忽然瞥地。乃往參福林。法戰相契。遂留首眾。時年二十八矣。眾推出世。師遁跡出山。留偈曰。半載相依唱祖機。幾番談道奉嚴威。出山便說歸時路。又是重添眼上眉。韜光巖壑三十餘年。有平生最愛隈巖谷。三十年來懶送迎之句。洪
【現代漢語翻譯】 現代漢語譯本： 圓鏡中，對面相見。西來祖意（指禪宗從印度傳來的宗旨），兩手交付。如同古代的老師嗣法雲門宗，青老師嗣法太陽宗。沒有前後，沒有去來，廣闊的大千沙界，自己與他人之間沒有絲毫隔閡。過去、現在、未來這十世古今，始終不離於當下這一念。懶雲和尚，是景隆的受業師的受業師。景隆的心法，得到懶云的印可，也就是南極安禪師。得臨濟宗正傳二十世。向上追溯天真，則是無極源。雪巖欽，前後嗣法也沒有一定的規矩，以通曉古今，達到實證為最高境界。銘文說：廣闊周遍法界，空曠浩蕩沒有邊際，眾多生靈上升下墜，永遠沒有停止的時候。佛祖垂下應化之身，作為引導者和老師。前世有幸，今生遇到這樣的教化儀式。如果不善於弘揚佛法，就隨自己的能力去做應該做的事情。最終在武林去世，骨灰安葬在山崖上。為他建立的佛塔安放在那裡，希望山和塔的壽命一樣長。以幻歸於幻，有為歸於無為。成住壞空，這條道路平坦而容易行走。正統八年（1443年）癸亥年春天，景隆五十二歲。他所著有的書籍有《空谷集》、《尚直尚理編》。
福林度禪師的法嗣
江寧府天界寺的古䂐俊禪師
是姑蘇松陵人。十三歲時，到越州日鑄寺出家。十五歲剃度，受具足戒。先拜見石屋珙，然後拜見三衢懶牧，得到了禪定的功夫。又前往高仰山拜見古梅禪師，禮拜之後按照實際情況供養。古梅禪師打他，趕他出去。像這樣被打三次。於是結伴回到家鄉，立下九年面壁的期限。每三年燃燒一根手指，經歷了燃燒三根手指。有一天忽然開悟。於是前往參拜福林禪師，在佛法上的交戰非常契合，於是留下擔任首座。當時二十八歲。大眾推舉他住持寺院，禪師隱遁出山。留下偈語說：半年相依唱祖師的玄機，幾次談論佛道奉行嚴厲的威儀。出山便說迴歸時的道路，又是重新在眼睛上添畫眉毛。在山巖山谷中韜光養晦三十多年，有『平生最愛隈巖谷，三十年來懶送迎』的詩句。洪
【English Translation】 English version: In the round mirror, face to face they meet. The ancestral intention from the West (referring to the tenets of Zen Buddhism transmitted from India) is entrusted with both hands. It is like the ancient teachers inheriting the Yunmen lineage, and Teacher Qing inheriting the Taiyang lineage. There is no before or after, no going or coming. The vast great thousand worlds, there is no separation between oneself and others by even a hair's breadth. The ten ages of past, present, and future are always inseparable from the present moment. Monk Lanyun was the teacher of Jinglong's precept-receiving teacher. Jinglong's mind-dharma was endorsed by Lanyun, who was also Chan Master Nanji An. He obtained the 20th generation of the orthodox transmission of the Linji school. Tracing back to Tianzhen, it is the Wuji source. Xueyan Qin, before and after, the inheritance of the Dharma also has no fixed rules. Understanding the past and present and reaching the reality is the highest achievement. The inscription says: Vastly encompassing the Dharma realm, empty and boundless, the multitude of spirits rise and fall, constantly without end. The Buddhas and ancestors bestow their response bodies, as guides and teachers. Having the good fortune from past lives, encountering this transformative ritual. If not good at propagating the Dharma, then do what is appropriate according to one's ability. He passed away in Wulin, and his bones were buried on a mountain cliff. The stupa was established and placed there, hoping that the mountain and the stupa would have the same lifespan. Returning illusion to illusion, the conditioned returning to the unconditioned. Formation, existence, destruction, emptiness, this path is smooth and easy to walk. In the spring of the year Guihai in the eighth year of the Zhengtong reign (1443), Jinglong was fifty-two years old. His written works include 'Empty Valley Collection' and 'Upholding Straightness and Reason Compilation'.
Dharma Successor of Chan Master Fulin Du
Chan Master Gu Jun of Tianjie Temple in Jiangning Prefecture
He was a native of Songling, Suzhou. At the age of thirteen, he went to Rizhu Temple in Yuezhou to become a monk. At fifteen, he had his head shaved and received the full precepts. First, he visited Shiwu Gong, and then he saw Sanqu Lanmu, obtaining the skill of Samadhi. He then went to Gaoyang Mountain to visit Chan Master Gu Mei, offering prostrations and offerings according to the actual situation. Chan Master Gu Mei hit him and drove him out. He was hit three times like this. So he returned to his hometown with companions, setting a nine-year limit for wall-gazing. Every three years, he burned a finger, experiencing the burning of three fingers. One day, he suddenly had a glimpse of enlightenment. So he went to visit Chan Master Fulin, and the Dharma combat was very compatible, so he stayed to serve as the head seat. At that time, he was twenty-eight years old. The assembly recommended him to be the abbot of the temple, but the Chan master went into seclusion out of the mountain. Leaving a verse saying: For half a year, relying on each other to sing the ancestral machine, several times discussing the Dao, upholding strict dignity. Leaving the mountain, he speaks of the road of return, again adding eyebrows to the eyes. He cultivated in the mountain rocks and valleys for more than thirty years, with the line 'All my life I love the secluded rocks and valleys, for thirty years I have been too lazy to send off or welcome'. Hong
武間。奉旨剃度千僧。至繁昌。眾請東廬山開堂。
示眾。禪之一字。亦是強名。云何曰參。在信而已。擬議即乖。開口即錯。若是發心不真。志不猛利。者邊經冬。那邊過夏。今日進前。明日退後。久久摸索不著。便道佛法無靈驗。卻向外邊記一肚抄一部。如臭糟甕相似。是者般野狐精。直饒到彌勒下生。有甚交涉。真正道流。若要脫生死。須透祖師關。祖關透生死脫。不是說了便休。要將從上諸祖做個樣子。趙州四十年不雜用心。為甚麼事。長慶坐破蒲團七個。為甚麼事。香林四十年方成一片。為甚麼事。乃至歷代真實履踐。刻苦勵志。為甚麼事。山僧今日口喃喃地。引古驗今。為甚麼事。諸禪德。既有從上不惜身命積功累德妙悟親證底樣子。何不發大勇猛。起大精進。對三寶前深發重愿。若生死不明。祖關不透。誓不下山。如是發頭。截斷千差路頭。不與萬法為侶。向長連床上七尺單前。高掛缽囊。壁立千仞。寬立限期。急下手腳。盡此一生做教徹去。若辦此心。決不相賺。我今為汝保任此事。終不虛也。永樂丁亥。復奉旨于天界終老焉。
大鑒下第二十六世
鄧尉蔚禪師法嗣
蘇州府鄧尉山寶藏普持禪師
萬峰付偈曰。大愚肋下痛還拳。三要三玄絕正偏。臨濟窟中獅子子。燈
【現代漢語翻譯】 現代漢語譯本： 武間（人名）。奉旨剃度一千名僧人。到達繁昌（地名）。僧眾請他到東廬山（地名）開堂說法。
向大眾開示：『禪』這個字，也只是勉強安立的名稱。為什麼說是『參』（參禪）呢？關鍵在於『信』。稍微思量就偏離了，一開口就錯了。如果發心不真誠，意志不堅定，那麼在這裡過一個冬天，在那裡過一個夏天，今天前進，明天后退，長久地摸索也找不到門路，就說佛法沒有靈驗，卻在外面記了一肚子，抄了一部經書，像個臭糟甕一樣。這種野狐精，即使到了彌勒（未來佛）下生（出世），又有什麼關係呢？真正的修行人，如果想要脫離生死輪迴，必須穿透祖師的關隘。祖師的關隘穿透了，生死才能脫離。不是說了就算完事，要將歷代祖師作為榜樣。趙州（禪師）四十年不雜用心，是爲了什麼事？長慶（禪師）坐破蒲團七個，是爲了什麼事？香林（禪師）四十年才成就一片，是爲了什麼事？乃至歷代祖師真實地踐行，刻苦勵志，是爲了什麼事？我今天口中喃喃地，引證古人的事例來驗證現在，是爲了什麼事？各位禪德，既然有歷代祖師不惜身命、積累功德、妙悟親證的榜樣，為什麼不發起大勇猛心，生起大精進心，在三寶（佛、法、僧）前深深地發出重誓：如果生死大事不明瞭，祖師的關隘沒有穿透，誓不下山。像這樣發起決心，截斷一切差別之路，不與萬法為伴侶，在長連床上七尺單前，高高掛起缽囊，像壁立千仞一樣堅定，寬限時間，趕緊下手，用盡一生去做個徹底。如果能辦到這個心，決不會欺騙自己。我今天為你們保證這件事，終究不會虛假。』永樂（明成祖年號，1416年）丁亥年，又奉旨于天界寺（寺名）終老。
大鑒禪師（六祖慧能）下第二十六世
鄧尉蔚禪師的法嗣
蘇州府鄧尉山寶藏普持禪師
萬峰禪師付偈說：『大愚（禪師）肋下的疼痛還以拳頭，三要三玄（臨濟宗的教學方法）絕斷了正與偏。臨濟（宗）窟中的獅子子，燈……』
【English Translation】 English version: Wu Jian (person's name), by imperial order, tonsured a thousand monks. Arriving at Fanchang (place name), the monks requested him to open a Dharma hall on Mount Donglu (place name).
Addressing the assembly: 'The word 'Chan' (Zen) is merely a forced name. Why is it called 'participating' (Chan practice)? It lies solely in 'faith'. The slightest deliberation deviates, and a single utterance is wrong. If the aspiration is not genuine and the will is not strong, then one spends a winter here and a summer there, advancing today and retreating tomorrow. After groping for a long time without finding the way, one says that the Buddha-dharma is not efficacious, and instead memorizes a bellyful and copies a scripture, like a stinking mash vat. Such fox spirits, even if Maitreya (the future Buddha) descends (into the world), what relevance would it have? True practitioners, if they want to escape the cycle of birth and death, must penetrate the ancestral barrier. Once the ancestral barrier is penetrated, birth and death can be escaped. It is not enough to just say it; one must take the ancestral masters of the past as examples. Zhao Zhou (Zen master) did not mix his mind for forty years; what was it for? Changqing (Zen master) wore out seven meditation cushions; what was it for? Xianglin (Zen master) took forty years to achieve a single piece; what was it for? Even the real practice of the past generations, enduring hardship and encouraging aspiration, what was it for? I am mumbling today, using the examples of the ancients to verify the present; what is it for? All of you Chan practitioners, since there are examples of the past masters who did not spare their lives, accumulated merit, and realized enlightenment, why not arouse great courage, generate great diligence, and make a solemn vow before the Three Jewels (Buddha, Dharma, Sangha): If the great matter of birth and death is not clear, and the ancestral barrier is not penetrated, I vow not to descend the mountain. If you make such a resolution, cut off all paths of differentiation, do not associate with the myriad dharmas, hang your alms bowl high in front of your seven-foot single mat on the long meditation bed, stand firm like a thousand-foot cliff, set a deadline, and quickly get to work, doing it thoroughly for the rest of your life. If you can accomplish this mind, you will never deceive yourself. I guarantee this matter for you today, and it will never be false.' In the year Dinghai of Yongle (Ming Chengzu's reign, 1416), he again received an imperial order to spend his remaining years at Tianjie Temple (temple name).
The twenty-sixth generation after Zen Master Dajian (the Sixth Patriarch Huineng)
The Dharma successor of Zen Master Deng Weiwei
Zen Master Baochi of Baozang Temple on Mount Dengwei in Suzhou Prefecture
Zen Master Wanfeng gave the verse: 'The pain under the ribs of Dayu (Zen master) is returned with a fist, the Three Essentials and Three Mysteries (teaching methods of the Linji school) cut off the right and the wrong. The lion cub in the cave of Linji (school), the lamp...'
燈續𦦨古今傳。後繼席聖恩。為第二代。虛白參。師問。心不是佛。智不是道。汝云何會。白向前問訊叉手立。師呵曰。汝在此許多時。還作者見解。白乃發憤。至第二夜大徹。師示寂后。塔于萬峰之側。
武昌府九峰無念勝學禪師
隨州應山陳氏子。九歲從本州寶林緣受業。初謁無聞。聞示以高峰一歸何處話。遂入嵩山。苦心研究。一日有省述偈。有萬象全彰一鏡中之句。乃奮志遍參。后抵姑蘇。見萬峰。于喝下領旨。峰付偈曰。五派傳來臨濟宗。入門一喝露全鋒。老婆心切能容易。試看泥蛇化作龍。后住九峰。明洪武壬戌。孝慈皇后賓天楚王。聘諸山名衲。集於洪山。見師驚異。特留邸館。請問法要。上召見便殿賜坐。應對稱旨。禮遇優渥。欲留主京剎。師力辭。命中官送還九峰。丙子御製懷僧無念詩文一軸。命中官赍送。諭慰彌至。敕曰。前者僧無念。戒行精於皎月。定慧穩若巍山。暫來一見。此去常懷。懷之不已。遣人就見。特以松實松華供之。兼以詩文勞之。師亦以偈進曰。萬機之暇究真玄。百草頭邊大有禪。毛孔遍含塵剎土。毫端現出性中天。定回坐看云橫谷。行樂閑觀石涌泉。林下衲僧何以報。祝延聖壽萬斯年。中官回奏。上大悅。永樂甲申。一日集眾說偈曰。世尊七十九。無念八十年。
【現代漢語翻譯】 現代漢語譯本：燈火相續，從古至今傳承不斷。後輩繼承佛祖的恩澤。您是第二代傳人，虛白參禪者。萬峰禪師問道：『心不是佛，智不是道，你如何理解？』虛白向前問訊，雙手合十站立。萬峰禪師呵斥道：『你在這裡這麼久，還是在用自己的見解！』虛白於是奮發努力，到第二天晚上徹底領悟。萬峰禪師圓寂后，他的塔建在萬峰山旁邊。
武昌府九峰無念勝學禪師
隨州應山（今湖北省廣水市）陳氏之子。九歲時在本州的寶林寺出家。最初拜見無聞禪師，無聞禪師用高峰禪師的『一歸何處』的話語來開示他，於是他進入嵩山，刻苦研究。一天，他有所領悟，寫了一首偈，其中有『萬象全彰一鏡中』的句子。於是立志遍參各地禪師。後來到達姑蘇（今江蘇省蘇州市），見到萬峰禪師，在萬峰禪師的棒喝下領悟了禪旨。萬峰禪師授予他一首偈語：『五派傳來臨濟宗（禪宗五家之一），入門一喝露出全部鋒芒。老婆心切才如此容易，試看泥蛇化作龍。』後來住在九峰山。明洪武壬戌年（1382年），孝慈皇后去世，楚王邀請各山名僧，聚集在洪山寺。見到無念禪師，楚王感到驚異，特意留他在王府，請教佛法要義。皇上召見他在便殿賜座，他的應對很合皇上的心意，皇上給予他優厚的禮遇，想留他在京城寺廟主持，無念禪師極力推辭。皇上命令太監送他返回九峰山。明永樂丙子年（1416年），皇上御製懷念僧人無念的詩文一軸，命令太監送去，慰問非常周到。皇上敕諭說：『之前的僧人無念，戒行精嚴如同皎潔的月亮，定慧穩固如同巍峨的山峰，短暫的相見，此後常常懷念。懷念不已，派人去見他，特意用松子和松花供養他，並用詩文慰勞他。』無念禪師也作偈進獻：『萬機之暇研究真玄，百草頭邊大有禪機。毛孔遍含塵剎土（指無量世界），毫端現出性中天。安定下來坐看云橫山谷，悠閒地觀賞石縫中涌出的泉水。山林下的僧人如何報答呢？祝願皇上聖壽萬年。』太監回來稟報，皇上非常高興。明永樂甲申年（1424年），一天，無念禪師召集眾人說偈：『世尊七十九，無念八十年。』
【English Translation】 English version: The lamp of Dharma continues to be passed down from ancient times to the present. Later generations inherit the grace of the Buddha. You are the second-generation successor, practitioner Xubai. Master Wanfeng asked: 'Mind is not Buddha, wisdom is not the Tao, how do you understand?' Xubai stepped forward, made a gesture of reverence, and stood with his hands clasped. Master Wanfeng scolded: 'You have been here for so long, and you are still using your own views!' Thereupon, Xubai exerted himself and achieved complete enlightenment on the second night. After Master Wanfeng passed away, his pagoda was built next to Mount Wanfeng.
Zen Master Wunian Shengxue of Jiufeng in Wuchang Prefecture
He was a son of the Chen family from Yingshan (present-day Guangshui City, Hubei Province) in Suizhou. At the age of nine, he became a novice monk at Baolin Temple in his prefecture. He first visited Zen Master Wuwen, who instructed him with Zen Master Gaofeng's saying, 'Where does the one return?' Thereupon, he entered Mount Song and studied diligently. One day, he had an awakening and wrote a verse, which included the line 'All phenomena are fully manifested in a single mirror.' He then resolved to visit Zen masters everywhere. Later, he arrived in Gusu (present-day Suzhou City, Jiangsu Province) and saw Zen Master Wanfeng, where he understood the essence of Zen under Wanfeng's shout. Wanfeng gave him a verse: 'The Linji (Rinzai) School (one of the five houses of Zen) has been transmitted through five lineages. Entering the gate, a single shout reveals the entire edge. A kind old woman is so easy, try to see the mud snake transform into a dragon.' Later, he resided at Mount Jiufeng. In the Renxu year of the Hongwu reign of the Ming Dynasty (1382 AD), when Empress Xiaoci passed away, the Prince of Chu invited famous monks from various mountains to gather at Hongshan Temple. Seeing Zen Master Wunian, the prince was amazed and specially kept him at the prince's residence, asking him about the essentials of the Dharma. The emperor summoned him to an audience in the side hall and granted him a seat. His responses were pleasing to the emperor, who gave him generous treatment and wanted to keep him in a temple in the capital. Zen Master Wunian strongly declined. The emperor ordered an eunuch to send him back to Mount Jiufeng. In the Bingzi year of the Yongle reign (1416 AD), the emperor composed a scroll of poems and prose in memory of the monk Wunian and ordered an eunuch to send it, with very thoughtful consolation. The emperor issued an edict saying: 'The previous monk Wunian, his precepts and conduct were as pure as the bright moon, his samadhi and wisdom were as stable as a towering mountain. A brief meeting, and since then I often miss him. Missing him endlessly, I sent someone to see him, specially offering him pine nuts and pine flowers, and consoling him with poems and prose.' Zen Master Wunian also presented a verse: 'In the midst of myriad affairs, I study the true mystery, at the tip of every blade of grass, there is great Zen. Every pore contains countless lands (referring to infinite worlds), the tip of a hair reveals the heaven within the nature. Settling down to watch the clouds across the valley, leisurely admiring the springs gushing from the rocks. How can the monks in the forest repay this? I wish the emperor a long and holy life.' The eunuch returned and reported, and the emperor was very pleased. In the Jiashen year of the Yongle reign (1424 AD), one day, Zen Master Wunian gathered the assembly and said in verse: 'The World Honored One is seventy-nine, Wunian is eighty.'
踏翻華藏海。依舊水連天。泊然而逝。奉全身塔于師子巖。謚清福廣慧禪師。
杭州府東明海舟普慈禪師
蘇州常熟錢氏子。幼出家破山。聽楞嚴。至但有言說都無實義處有疑。往參萬峰。問但有言說都無實義。如何是實義。峰劈頭兩棒。欄胸一踏。踢兩踢曰。只者是實義。師起曰。是即是。太費和尚心力。峰然之。嗣以偈付之曰。龜毛付囑與兒孫。兔角拈來問要津。一喝耳聾三日去。箇中消息許誰親。復囑曰。子當匿跡護持。莫輕為人師範。師領旨。結廬洞庭山塢。二十九年。一日過訪東明。明曰。和尚曾見甚人。師曰。見即見一人。說出恐驚人。明曰。但說何妨。師曰萬峰。明與論宗旨喜甚。乃曰。東明一席。敢煩和尚相繼也。慧旵不出月亦去也。明至二十八辭眾。廿九夜示寂。當正統辛酉六月也。師欲歸洞庭眾堅請。乃繼其席。上堂。舉僧問睦州。一言道盡時如何。州曰。老僧在你缽囊里。師曰。者僧如出林虎。被睦州收入重網深坑裡。埋卻了也。時有僧問。未審那裡是他重網流坑處。師曰。你禮拜著。僧拜起理前問。師哭曰。我爺㖿我娘㖿。僧罔措。師直打出。
上堂。舉僧問智門。如何是般若體。門曰。蚌含明月。曰如何是般若用。門曰。兔子懷胎。師曰。古人如此問答。饒你通身是眼
【現代漢語翻譯】 現代漢語譯本： 踏遍華藏海（佛教用語，指整個世界），依舊是水天相連的景象。他安詳地離世，人們在師子巖為他建造全身塔。追諡為清福廣慧禪師。
杭州府東明海舟普慈禪師
蘇州常熟人錢氏之子。年幼出家于破山寺，聽聞《楞嚴經》。當聽到『但有言說都無實義』之處時，心中產生疑惑，於是前往參拜萬峰禪師。他問道：『但有言說都無實義，如何是實義？』萬峰禪師劈頭就是兩棒，又一腳踢在胸前，再踢兩腳，說道：『這就是實義！』禪師起身說道：『是即是，太費和尚心力。』萬峰禪師認可了他的開悟。於是作偈相贈：『龜毛付囑與兒孫，兔角拈來問要津。一喝耳聾三日去，箇中消息許誰親。』又囑咐道：『你應該隱匿行跡，護持佛法，不要輕易為人師範。』禪師領受旨意，在洞庭山塢結廬而居二十九年。一天，他去拜訪東明禪師。東明禪師問道：『和尚曾見過什麼人？』禪師說：『見是見過一人，說出來恐怕驚人。』東明禪師說：『但說無妨。』禪師說是萬峰禪師。東明禪師與他討論佛法宗旨，非常高興，於是說：『東明寺的住持之位，敢請和尚來繼承。』慧旵禪師不到一個月也離開了。東明禪師在二十八日向大眾告別，二十九日夜圓寂，時間是明英宗正統辛酉年（1441年）六月。禪師想要回到洞庭山，但大眾堅決挽留，於是他繼承了東明寺的住持之位。上堂時，他舉了一個僧人問睦州禪師的例子：『一言道盡時如何？』睦州禪師說：『老僧在你缽囊里。』禪師說：『這個僧人如同一隻出林的猛虎，卻被睦州禪師收入重重羅網的深坑裡，埋葬了。』當時有僧人問道：『不知哪裡是他重網流坑之處？』禪師說：『你禮拜著。』僧人禮拜起身，重複之前的提問。禪師哭著說：『我的爹呀！我的娘呀！』僧人不知所措。禪師直接將他打出門外。
上堂時，他舉了一個僧人問智門禪師的例子：『如何是般若（智慧）的本體？』智門禪師說：『蚌含明月。』僧人問：『如何是般若的功用？』智門禪師說：『兔子懷胎。』禪師說：『古人如此問答，即使你渾身都是眼睛，也難以看透。』
【English Translation】 English version: Treading over the Huazang Sea (a Buddhist term referring to the entire world), the scene remains of water connecting to the sky. He passed away peacefully, and people built a stupa for his whole body at Lion Rock. He was posthumously named Chan Master Qingfu Guanghui.
Chan Master Puchi of Dongming Haizhou in Hangzhou Prefecture
He was Qian's son from Changshu, Suzhou. He became a monk at Poshan Temple at a young age and listened to the Surangama Sutra. When he heard the part 'Only words are spoken, but there is no real meaning,' he became doubtful. So he went to visit Chan Master Wanfeng. He asked, 'Only words are spoken, but there is no real meaning. What is the real meaning?' Chan Master Wanfeng struck him twice on the head with a stick, kicked him in the chest, and then kicked him twice more, saying, 'This is the real meaning!' The Chan master got up and said, 'It is, it is, but it took too much of the venerable monk's effort.' Chan Master Wanfeng acknowledged his enlightenment. So he gave him a verse: 'Turtle hair is entrusted to children and grandchildren, rabbit horns are picked up to ask about the key points. One shout makes the ears deaf for three days, who is allowed to know the news within?' He also instructed, 'You should hide your tracks and uphold the Dharma, do not easily become a teacher for others.' The Chan master received the decree and lived in a hut in the Dongting Mountain valley for twenty-nine years. One day, he visited Chan Master Dongming. Chan Master Dongming asked, 'Venerable monk, who have you seen?' The Chan master said, 'I have seen one person, but saying it might startle people.' Chan Master Dongming said, 'Just say it, what harm is there?' The Chan master said it was Chan Master Wanfeng. Chan Master Dongming discussed the principles of Buddhism with him and was very happy, so he said, 'I dare to ask the venerable monk to succeed the position of abbot of Dongming Temple.' Chan Master Huiqian also left in less than a month. Chan Master Dongming bid farewell to the public on the twenty-eighth day and passed away on the night of the twenty-ninth, which was June of the Xinyou year (1441) during the Zhengtong reign of Emperor Yingzong of the Ming Dynasty. The Chan master wanted to return to Dongting Mountain, but the public insisted on keeping him, so he succeeded the position of abbot of Dongming Temple. When he ascended the hall, he cited an example of a monk asking Chan Master Muzhou: 'What is it like when one word says it all?' Chan Master Muzhou said, 'The old monk is in your alms bowl.' The Chan master said, 'This monk is like a fierce tiger coming out of the forest, but he was taken by Chan Master Muzhou into a deep pit of heavy nets and buried.' At that time, a monk asked, 'I don't know where his deep pit of heavy nets is.' The Chan master said, 'You bow down.' The monk bowed and got up, repeating the previous question. The Chan master cried, 'My father! My mother!' The monk was at a loss. The Chan master directly beat him out the door.
When he ascended the hall, he cited an example of a monk asking Chan Master Zhimeng: 'What is the substance of Prajna (wisdom)?' Chan Master Zhimeng said, 'A clam holds a bright moon.' The monk asked, 'What is the function of Prajna?' Chan Master Zhimeng said, 'A rabbit is pregnant.' The Chan master said, 'The ancients answered like this, even if you were covered in eyes, it would be difficult to see through it.'
。也覷不見。通身是手。也摸不著。還委悉么。以拂作圓相曰。一念不生全體現。六根才動被云遮。
舉雪峰因僧禮拜起。峰打五棒。僧曰。某甲有甚麼過。峰又打五棒。師拈曰。前是殺人刀。后是活人劍。無奈者僧不悟。若悟。管教雪峰吃拳有分。
舉黃檗見趙州來。便閉卻方丈門。州入法堂叫曰。救火救火。檗開門捉住曰。道道。州曰賊過後張弓話。頌曰。一擒一縱兩施能。戟去槍來展大勛。彼此機關誰識得。至今疑殺李將軍。
舉巴陵示眾。祖師道。不是風動。不是幡動。既不是風幡。向甚處著。有人與祖師作主。出來與巴陵相見。頌曰。商鞅立法太嚴酷。連累鄰邦人膽寒。如有縱橫無犯者。秦王高拱樂函關。
舉趙州訪茱萸。才上法堂。萸便曰看箭。州亦曰看箭。萸曰過。州曰中。頌曰。季春芣苡生前徑。三月桃花茂小園。可惜芳春人不識。樹頭百舌更能言。
沈貫問。圓覺經云。修多羅教如標月指。若復見月。了知所標畢竟非月。此理如何。師舉手曰。經也月也指也。貫罔措。師拍案一下曰。月落寒潭。貫有省。乃曰。吾師之道。非凡情所能測。師年臘並尊。出世僅十載。遽唱滅。臨終說偈曰。九十六年在世。七十四載為僧。中間多少誵訛。今日一齊鎖殞。釋迦至我。有不
【現代漢語翻譯】 現代漢語譯本： 也看不見。渾身上下都是手，也摸不著。還明白嗎？用拂塵畫個圓相說：『一念不生，全體顯現；六根才動，就被云遮蓋。』
雪峰（禪師名）因僧人禮拜後起身，雪峰打了他五棒。僧人說：『我有什麼過錯？』雪峰又打了他五棒。我拈出此事說：『前五棒是殺人的刀，后五棒是救人的劍。』可惜這僧人不明白。如果明白，定讓雪峰吃拳頭。
黃檗（禪師名）見趙州（禪師名）來，便關上方丈的門。趙州進入法堂喊道：『救火！救火！』黃檗開門抓住他說：『說！說！』趙州說：『賊走後才張弓。』頌曰：『一擒一縱，兩番施展才能，用戟用槍，展示大功勛。彼此的機關誰能識破？至今還讓李將軍疑惑。』
巴陵（禪師名）向大眾開示說：『祖師說，不是風動，不是幡動。既然不是風幡在動，那又是什麼在動呢？』如果有人能替祖師作主，就出來與巴陵相見。頌曰：『商鞅（人名，約公元前395年-公元前338年）立法太嚴酷，連累鄰國的人都膽寒。如果有人能縱橫馳騁而沒有過錯，秦王（公元前259年-公元前210年）就可以高枕無憂地在函谷關享樂。』
趙州（禪師名）拜訪茱萸（禪師名），剛登上法堂，茱萸便說：『看箭！』趙州也說：『看箭！』茱萸說：『過！』趙州說：『中！』頌曰：『暮春時節，芣苡（植物名）生長在路旁，三月桃花在小園中盛開。可惜這美好的春色無人欣賞，樹上的百舌鳥卻更能言語。』
沈貫問：『《圓覺經》說，修多羅（梵語，意為經）的教導就像指示月亮的手指。如果已經看見月亮，就應該知道所指示的畢竟不是月亮。』這個道理是什麼？我舉起手說：『經也是月，指也是月。』沈貫不知所措。我拍了一下桌子說：『月亮落在寒冷的潭水中。』沈貫有所領悟，於是說：『吾師的道，不是凡夫俗子所能測度的。』師父的年齡和僧臘都很高，出世僅僅十年，就突然圓寂了。臨終時說偈語：『九十六年在世，七十四年為僧。中間有多少差錯，今天一齊鎖住消殞。釋迦牟尼（佛教創始人）到我，有沒有不……』
【English Translation】 English version: Also cannot see. The whole body is hands, also cannot touch. Still understand? Using the whisk to draw a circle, said: 'One thought not arising, the whole body appears; the six senses just move, then are covered by clouds.'
Xuefeng (Zen master's name), because a monk bowed and then stood up, Xuefeng hit him five times. The monk said: 'What fault do I have?' Xuefeng hit him another five times. I pick up this matter and say: 'The first five blows are a killing knife, the last five blows are a saving sword.' It's a pity this monk didn't understand. If he understood, he would definitely let Xuefeng eat a fist.
Huangbo (Zen master's name) saw Zhao Zhou (Zen master's name) coming, then closed the door of the abbot's room. Zhao Zhou entered the Dharma hall and shouted: 'Fire! Fire!' Huangbo opened the door and grabbed him, saying: 'Speak! Speak!' Zhao Zhou said: 'Drawing the bow after the thief has left.' A verse says: 'One capture, one release, two displays of ability, using halberds and spears, displaying great merit. Who can recognize each other's mechanisms? Still makes General Li suspicious to this day.'
Baling (Zen master's name) instructed the assembly, saying: 'The patriarch said, it is not the wind moving, it is not the banner moving. Since it is not the wind and banner moving, then what is moving?' If someone can take charge for the patriarch, then come out and meet Baling. A verse says: 'Shang Yang's (personal name, approximately 395 BC - 338 BC) laws were too strict, implicating the neighboring countries, making people tremble with fear. If there is someone who can roam freely without fault, the King of Qin (259 BC - 210 BC) can rest easy and enjoy himself at Hangu Pass.'
Zhao Zhou (Zen master's name) visited Zhuyu (Zen master's name), just as he ascended the Dharma hall, Zhuyu said: 'Watch the arrow!' Zhao Zhou also said: 'Watch the arrow!' Zhuyu said: 'Pass!' Zhao Zhou said: 'Hit!' A verse says: 'In late spring, plantain lilies grow by the roadside, in the third month, peach blossoms bloom in the small garden. It's a pity that this beautiful spring scenery is not appreciated, but the mockingbird on the tree can speak even more.'
Shen Guan asked: 'The Surangama Sutra says, the teaching of the sutras (Sanskrit, meaning scripture) is like a finger pointing at the moon. If you have already seen the moon, you should know that what is pointed at is ultimately not the moon.' What is this principle? I raised my hand and said: 'The sutra is also the moon, the finger is also the moon.' Shen Guan was at a loss. I slapped the table and said: 'The moon falls into the cold pool.' Shen Guan had an understanding, and then said: 'My teacher's way is not something that ordinary people can fathom.' The master's age and monastic seniority were both high, and he only appeared in the world for ten years before suddenly passing away. At the time of his death, he said in a verse: 'Ninety-six years in the world, seventy-four years as a monk. How many mistakes in between, today all are locked up and extinguished. Shakyamuni (founder of Buddhism) to me, is there anything not...'
可數老和尚。乃以拂作圓相曰。都向者里安身。咄。擲拂而逝。當景泰康午。門人塔全身於東明左側。
蘇州府鄧尉山果林榮禪師
虛白參。師擲蒲團曰。汝試道看。白曰。只此訊息。本無言說。破蒲團上。地迸天裂。師曰。且道裂后如何。白擬議。師便打出。
松隱然禪師法嗣
道安禪師
失錄姓氏。矢志礪行。有乃父風。常行般舟三昧。永樂丙申示寂。遺偈曰。不會掘地討天。也解虛空打橛。驚起須彌倒舞。海底蝦蟆吞月。踏翻生死大洋。說甚漚生漚滅。世壽七十有七。
金山濟禪師法嗣
建昌府新城壽昌西竺本來禪師
崇仁裴氏子。七歲出家觀音寺。年十三參一峰。執侍七載。一日聞讀清凈經有省。偈曰。幾年外走喪真魂。今日相逢迥不同。身伴金毛石獅子。回頭吞卻鐵崑崙。峰寂。走見慈舟于金山。禮拜起便問。某甲拏得賊來。請和尚斷。舟曰。贓在何處。師拍案一下。舟便喝。復舉香嚴上樹話。反覆徴詰有當。乃承印可。初住劍江壽聖。寧藩致書聘師。三返不赴。僅答問道書。授慧光普照頓悟圓通之號。永樂乙酉。開法壽昌。
上堂。拈香畢乃曰。天日高明暑漸隆。榴花噴火耀庭中。衲僧眼裡真機露。無位真人覿面逢。直下知端的。擬議隔千重。
【現代漢語翻譯】 現代漢語譯本 可數老和尚，用拂塵畫了一個圓相說：『都在這裡安身。』 咄！扔掉拂塵圓寂了。在景泰年間（1450-1457年）康午日，門徒將他的全身舍利塔建在東明寺左側。
蘇州府鄧尉山果林榮禪師
虛白禪師參拜榮禪師。榮禪師扔掉蒲團說：『你試著說看。』 虛白禪師說：『只是這個訊息，本來就沒有言說。打破蒲團之上，地裂天崩。』 榮禪師說：『那麼裂開之後如何？』 虛白禪師正在思量，榮禪師就打了他。
松隱然禪師法嗣
道安禪師
沒有記錄姓氏。立志磨礪德行，有他父親的風範。經常修行般舟三昧。永樂年間（1403-1424年）丙申年圓寂，留下偈語說：『不會掘地尋找天，也懂得在虛空中打樁。驚起須彌山倒著跳舞，海底的蛤蟆吞食月亮。踏翻生死的大海，說什麼水泡的生滅。』 世壽七十七歲。
金山濟禪師法嗣
建昌府新城壽昌西竺本來禪師
崇仁縣裴氏之子。七歲在觀音寺出家。十三歲參拜一峰禪師，侍奉七年。一天聽到誦讀《清凈經》有所領悟，作偈說：『多年向外奔走喪失真魂，今日相逢迥然不同。身伴金毛石獅子，回頭吞卻鐵崑崙。』 一峰禪師圓寂后，前往金山拜見慈舟禪師。禮拜完畢便問：『弟子抓住了賊人，請和尚判決。』 慈舟禪師說：『贓物在哪裡？』 本來禪師拍了一下桌子。慈舟禪師便喝斥。又舉香嚴禪師上樹的故事，反覆考問，本來禪師對答如流。於是得到慈舟禪師的認可。最初住持劍江壽聖寺，寧王寫信聘請他，三次都不應允，僅回覆問道的書信，授予『慧光普照頓悟圓通』的稱號。永樂年間（1403-1424年）乙酉年，在壽昌寺開法。
上堂說法。拈香完畢后說：『天日高照暑氣漸濃，石榴花噴火般地在庭院中閃耀。衲僧眼中真機顯露，無位真人對面相逢。』 直接知曉根本的，思慮猶豫就隔著千重山。
【English Translation】 English version Venerable Keshu, using his whisk, drew a circle and said, 'Settle down right here.' DOH! He threw down the whisk and passed away. It was the Kangwu day in the Jingtai era (1450-1457). His disciples built a stupa for his whole body to the left of Dongming Temple.
Chan Master Guolin Rong of Dengwei Mountain, Suzhou Prefecture
Xubai paid respects to Chan Master Rong. Chan Master Rong threw down his cattail seat and said, 'Try to speak.' Chan Master Xubai said, 'This message alone is beyond words. Upon breaking the cattail seat, the earth splits and the sky collapses.' Chan Master Rong said, 'Then what happens after the split?' As Chan Master Xubai hesitated, Chan Master Rong struck him.
Lineage of Chan Master Songyin Ran
Chan Master Daoan
His surname is unrecorded. He was determined to cultivate his conduct, possessing the demeanor of his father. He often practiced the Pratyutpanna Samadhi. He passed away in the Bing Shen year of the Yongle era (1403-1424), leaving a verse saying, 'Not knowing how to dig the earth to find the sky, also understanding how to drive a stake into emptiness. Startling Mount Sumeru into dancing upside down, the toad at the bottom of the sea swallows the moon. Trampling over the great ocean of birth and death, what is there to say about the arising and ceasing of bubbles?' His lifespan was seventy-seven years.
Lineage of Chan Master Ji of Jinshan
Chan Master Benlai of Xizhu, Shouchang, Xincheng, Jianchang Prefecture
A son of the Pei family of Chongren County. He left home at the age of seven at Guanyin Temple. At the age of thirteen, he visited Chan Master Yifeng, serving him for seven years. One day, upon hearing the recitation of the 'Qingjing Jing' (The Sutra of Purity), he had an awakening, composing a verse saying, 'For years, running outward, losing the true soul, today meeting, completely different. Accompanied by a golden-haired stone lion, turning back, swallowing the iron Kunlun.' After Chan Master Yifeng passed away, he went to Jinshan to see Chan Master Cizhou. After bowing, he asked, 'This disciple has captured a thief, please, Venerable, judge him.' Chan Master Cizhou said, 'Where is the stolen goods?' Chan Master Benlai slapped the table. Chan Master Cizhou then shouted. He also cited the story of Chan Master Xiangyan climbing a tree, repeatedly questioning him, and Chan Master Benlai answered fluently. Thus, he received the approval of Chan Master Cizhou. Initially, he resided at Jianshan Shousheng Temple. Prince Ning sent a letter inviting him, but he declined three times, only replying with letters of inquiry, bestowing upon him the title 'Wisdom Light Universally Illuminating Sudden Enlightenment and Perfect Understanding'. In the Yi You year of the Yongle era (1403-1424), he opened the Dharma at Shouchang Temple.
Ascending the hall, after offering incense, he said, 'The sun is high and bright, the heat is gradually increasing, pomegranate flowers spew fire, shining in the courtyard. The true opportunity is revealed in the eyes of the monks, the true person without position meets face to face.' Directly knowing the root, hesitation separates by a thousand mountains.
要達己躬事。黃龍最上峰。便下座。
后往閩之杉關。重開福田。壬寅十月八日。忽索筆書偈曰。者個老乞兒。教化何時了。顛顛倒倒只隨流。是聖是凡人莫曉。咄。來來來。去去去。海湛空澄。風清月皎。書畢趺坐而逝。世壽六十八。僧臘五十五。奉全身於法堂供養。
天界俊禪師法嗣
□□府東普道林無際明悟禪師
別號蠶骨。蜀之安岳通賢鎮莫氏子。年二十棄家。初習禪定工夫。后參樓山清。清舉趙州無字話。師當下有省。行住坐臥常在定中。一日坐次。忽然光明洞照。無一毫可得。占偈。有虛空包不住大地載不起之句。西江悟首座。指見無念。會念謝世。遂參古䂐。禮拜次。䂐謂侍者曰。者僧有福德相。拈拄杖靠椅坐。命師供說行腳。師為直敘。䂐曰。你且去。我不知你者樣工夫。一日覆上方丈。䂐震聲一喝。拈拄杖作打勢。師呈身就棒。䂐曰。我棒頭有眼。不打者般死漢。拽拄杖便出。師拱立不動。䂐復還坐。驀劄問曰。大地平沉。你在甚麼處。師曰。全露法王身。䂐曰。萬法歸一。一歸何處。速道速道。師曰。不道。䂐曰。因甚不道。師曰。亙古亙今。䂐曰。亙古亙今即且置。你在西川。甚麼物恁么來。師不語良久。䂐曰。啞子得夢向誰說。一日䂐為更號無際。師曰恁么則無際
【現代漢語翻譯】 現代漢語譯本 要完成自身應做的事。黃龍山頂峰是最好的地方。說完便走下座位。
後來前往福建的杉關，重新開墾福田（比喻弘揚佛法）。壬寅年（1062年）十月八日，忽然索要筆墨寫下偈語：『這個老乞丐，教化何時才能了結？顛顛倒倒只是隨波逐流，是聖是凡人們都難以知曉。咄！來來來，去去去，海面平靜天空澄澈，風清月明。』寫完偈語后便結跏趺坐而逝。世壽六十八歲，僧臘五十五年。將全身供奉在法堂中。
天界俊禪師的法嗣
□□府東普道林無際明悟禪師
別號蠶骨。是四川安岳通賢鎮莫氏之子。二十歲時離家。最初學習禪定功夫，後來參訪樓山清禪師。樓山清禪師舉趙州禪師的『無』字話頭。禪師當下有所領悟。行住坐臥常常在禪定之中。一日坐禪時，忽然光明洞照，沒有一絲一毫可以執著。作偈語，有『虛空包不住，大地載不起』的句子。西江悟首座，指點他見到無念的境界。會念禪師去世后，於是參訪古䂐禪師。禮拜時，古䂐禪師對侍者說：『這個僧人有福德之相。』拿著拄杖靠在椅子上坐著，命令禪師講述行腳的經歷。禪師如實敘述。古䂐禪師說：『你且先去，我不知道你這樣的功夫。』一日禪師再次來到方丈室，古䂐禪師大喝一聲，拿起拄杖作勢要打。禪師挺身承受。古䂐禪師說：『我的棒頭有眼，不打這種死漢。』拽著拄杖便出去。禪師拱手站立不動。古䂐禪師又回來坐下，突然問道：『大地平沉，你在什麼地方？』禪師說：『完全顯露法王身。』古䂐禪師說：『萬法歸一，一歸何處？快說快說！』禪師說：『不說。』古䂐禪師說：『為什麼不說？』禪師說：『亙古亙今。』古䂐禪師說：『亙古亙今暫且不論，你在西川，什麼東西這樣來？』禪師不說話，沉默良久。古䂐禪師說：『啞巴做了夢向誰說？』一日古䂐禪師為他更改法號為無際。禪師說：『既然如此，那麼無際……』
【English Translation】 English version To accomplish the tasks one should do. The summit of Huanglong Mountain is the best place. Then he stepped down from his seat.
Later, he went to Shanguan in Fujian and reopened the field of merit (metaphor for promoting Buddhism). On the eighth day of the tenth month of the Renyin year (1062), he suddenly asked for a pen and wrote a verse: 'This old beggar, when will his teaching be finished? Upside down, just drifting with the flow, whether saint or ordinary person, people cannot understand. Tut! Come, come, come, go, go, go, the sea is calm and the sky is clear, the wind is clear and the moon is bright.' After writing the verse, he sat in the lotus position and passed away. His age was sixty-eight, and his monastic age was fifty-five. His whole body was enshrined in the Dharma hall for worship.
Dharma heir of Zen Master Tianjie Jun
Zen Master Wuji Mingwu of Daolin Temple in □□ Prefecture
Also known as Can Gu (Silkworm Bone). He was the son of the Mo family in Tongxian Town, Anyue, Sichuan. He left home at the age of twenty. He initially practiced Zen meditation, and later visited Zen Master Loushan Qing. Zen Master Loushan Qing raised the 'Wu' (無, meaning 'no' or 'nothingness') word of Zen Master Zhaozhou. The Zen master had an understanding at that moment. He was often in meditation while walking, standing, sitting, and lying down. One day, while sitting in meditation, suddenly the light shone brightly, and there was nothing to cling to. He composed a verse, which included the lines 'The void cannot contain it, the earth cannot bear it.' Head Seat Wujiang pointed out that he had seen the state of no-thought. After Zen Master Huinian passed away, he then visited Zen Master Guqi. During the prostration, Zen Master Guqi said to the attendant: 'This monk has the appearance of blessed virtue.' He sat with a staff leaning against the chair, and ordered the Zen master to describe his pilgrimage experience. The Zen master narrated truthfully. Zen Master Guqi said: 'You should go first, I don't know your kind of skill.' One day, the Zen master came to the abbot's room again, and Zen Master Guqi shouted loudly and made a gesture to strike with his staff. The Zen master stood up to receive the blow. Zen Master Guqi said: 'My staff has eyes, I don't hit this kind of dead man.' He dragged the staff and went out. The Zen master stood still with his hands folded. Zen Master Guqi returned and sat down, and suddenly asked: 'The earth is flat and submerged, where are you?' The Zen master said: 'Completely revealing the Dharma King's body.' Zen Master Guqi said: 'The myriad dharmas return to one, where does the one return? Speak quickly, speak quickly!' The Zen master said: 'I won't say.' Zen Master Guqi said: 'Why don't you say?' The Zen master said: 'From ancient times to the present.' Zen Master Guqi said: 'Let's put aside from ancient times to the present, in Sichuan, what thing came like this?' The Zen master did not speak, and remained silent for a long time. Zen Master Guqi said: 'Who does a mute tell his dream to?' One day, Zen Master Guqi changed his Dharma name to Wuji (Boundless). The Zen master said: 'If that's the case, then Wuji...'
亦未在。天下老和尚。盡曏者里成道。歷代祖師。盡曏者里成佛。即今有說佛說祖底出來。儘教伊出門去。不如某甲者里齁齁打睡。䂐笑曰。者漢此後不受人瞞去也。
走馬燈偈曰。團團馳走不停留。無個明人指路頭。滅卻心。中些子火。刀槍人馬一齊休。門下法嗣七人。有付法偈曰。我無法可付。汝無心可受。無付無受心。何人不成就。
河南府伏牛物外無念圓信禪師
金臺高氏子。生宣德己酉。九歲出家。受具。首見無際于隆恩。有省。入天須己卯。歸牛山結茅。辛巳復詣繁昌參月幻。幻問。何處來。師曰牛山。幻曰。人在者里。牛聻。師曰。覿面不相識。全體露堂堂。幻曰。雖然爭奈頭角不全在。師曰。某甲今日山行困。幻復拈起竹篦曰。喚作竹篦則觸。不喚作竹篦則背。上座作么生。師曰。有勞神用。幻曰。未在更道。師便進前奪竹篦擲于地。幻軒渠大笑。師曰。某甲罪過。便作禮。幻乃撫而印之。師庵居三十載。開法伏牛。
僧問。龐居士道。一種沒絃琴。惟師彈得妙。今日請和尚彈看。師欬𠻳一聲。僧曰不會。師曰。鐘作鐘鳴。鼓作鼓響。曰意旨如何。師曰。馬祖去世久矣。
問。如何是即心即佛。師曰。富兒易嬌。曰非心非佛又作么生。師曰。窮坑難滿。曰某甲不會。
【現代漢語翻譯】 現代漢語譯本 也未曾存在。天下的老和尚們，都在這裡悟道。歷代的祖師們，都在這裡成佛。如果現在有說佛說祖的人出來，就讓他們出去。不如我在這裡呼呼大睡。䂐笑著說：『這個人以後不會被人欺騙了。』
走馬燈偈說：『團團旋轉不停留，沒有明白人指路頭。滅卻心中些許火，刀槍人馬一齊休。』門下有七個嗣法弟子，有付法偈說：『我沒有法可以交付，你沒有心可以接受。無付無受的心，什麼人不能成就？』
河南府伏牛山物外無念圓信禪師
是金臺高氏的兒子，生於宣德己酉年（1429年）。九歲出家，受具足戒。最初在隆恩寺拜見無際禪師，有所領悟。進入天須寺己卯年（時間不明），回到牛山結茅庵。辛巳年（時間不明）再次到繁昌拜見月幻禪師。月幻問：『從哪裡來？』圓信禪師說：『牛山。』月幻說：『人在這裡，牛在哪裡？』圓信禪師說：『對面不相識，全體都顯露出來。』月幻說：『雖然如此，爭奈頭角還不完全。』圓信禪師說：『我今天山行睏乏。』月幻又拿起竹篦說：『如果說是竹篦就觸犯了，如果說不是竹篦就違背了，上座你說怎麼樣？』圓信禪師說：『有勞神用。』月幻說：『還未到，再說一句。』圓信禪師便上前奪過竹篦扔在地上。月幻哈哈大笑。圓信禪師說：『我罪過。』便作禮。月幻於是撫摸他並印可了他。圓信禪師庵居三十年，在伏牛山開法。
僧人問：『龐居士說：『一種沒有弦的琴，只有老師您彈得妙。』今天請和尚彈給我們看看。』圓信禪師咳嗽一聲。僧人說：『不會。』圓信禪師說：『鐘敲就鐘鳴，鼓打就鼓響。』僧人問：『意旨如何？』圓信禪師說：『馬祖（709-788）去世很久了。』
問：『如何是即心即佛？』圓信禪師說：『富家子弟容易嬌慣。』僧人問：『非心非佛又怎麼樣？』圓信禪師說：『窮坑難以填滿。』僧人說：『我不明白。』
【English Translation】 English version It is also not there. All the old monks in the world attain enlightenment here. All the ancestral masters of past generations become Buddhas here. If anyone now comes out speaking of the Buddha or the Patriarchs, tell them to leave. It is better for me to snore and sleep here.䂐 laughed and said, 'This fellow will not be deceived by others in the future.'
The Revolving Lantern Verse says: 'Round and round it runs without stopping, no enlightened person points the way. Extinguish the little fire in your heart, and swords, spears, men, and horses will all be at rest.' He had seven Dharma heirs, and the Dharma transmission verse says: 'I have no Dharma to transmit, you have no mind to receive. With no transmission and no reception, who cannot achieve enlightenment?'
Zen Master Yuanxin of Wuwai Wunian (Beyond Thoughts) of Funiu Mountain in Henan Prefecture
He was the son of the Gao family of Jintai, born in the year JiYou (1429) of the Xuande reign. He left home at the age of nine and received the full precepts. He first met Wuji at Longen Temple and had an awakening. He entered Tiansu Temple in the year JiMao (time unknown) and returned to Niushan to build a thatched hut. In the year XinSi (time unknown), he again went to Fanchang to visit Zen Master Yuehuan. Yuehuan asked, 'Where do you come from?' Yuanxin said, 'Niushan.' Yuehuan said, 'The person is here, where is the ox?' Yuanxin said, 'Face to face, we do not recognize each other; the whole body is revealed.' Yuehuan said, 'Although it is so, the horns are not yet complete.' Yuanxin said, 'I am tired from walking in the mountains today.' Yuehuan then picked up the bamboo staff and said, 'If you call it a bamboo staff, you are touching it; if you do not call it a bamboo staff, you are turning your back on it. What does the senior monk say?' Yuanxin said, 'It is troublesome to use the mind.' Yuehuan said, 'Not yet, say another word.' Yuanxin then stepped forward, snatched the bamboo staff, and threw it to the ground. Yuehuan laughed loudly. Yuanxin said, 'I am guilty,' and bowed. Yuehuan then stroked him and confirmed him. Yuanxin lived in the hermitage for thirty years and opened the Dharma at Funiu Mountain.
A monk asked, 'Layman Pang said, 'A kind of stringless zither, only the master plays it wonderfully.' Today, please let the abbot play it for us to see.' Yuanxin coughed once. The monk said, 'I don't understand.' Yuanxin said, 'When the bell is struck, the bell rings; when the drum is beaten, the drum sounds.' The monk asked, 'What is the meaning?' Yuanxin said, 'Mazu (709-788) has passed away for a long time.'
Asked, 'What is 'mind is Buddha'?' Yuanxin said, 'Rich children are easily spoiled.' The monk asked, 'What about 'no mind, no Buddha'?' Yuanxin said, 'A poor pit is hard to fill.' The monk said, 'I do not understand.'
師曰。若道即心即佛。大似好肉剜瘡。若言非心非佛。何異灸瘡加艾。直饒道不是心不是佛不是物。也是平地吃交。且道畢竟如何。良久曰。坐來拭幾添香火。粥罷呼童洗缽盂。
江寧府祖堂幽棲性天如皎禪師
四明周氏子。從正庵中芟染。往謁古䂐。一夕推簾見月有省。乃曰。元來恁么。翌旦趨見䂐。便震聲一喝。䂐曰。貧人得寶邪。師曰。寶即不得。得即非寶。䂐曰。憑何如是。師趨前問訊叉手而立。䂐曰。還我向上一句來。師遽掩耳便出。覆呈偈曰。午夜推簾月一灣。輕輕踏破上頭關。不須向外從他覓。只么怡怡展笑顏。䂐為助喜。度嶺至西坑筑庵。影不出山者二十年。宣德壬子。赴武林虎跑請。后應祖堂幽棲。臨終示眾曰。文章佛法空中色。名相身心柳上煙。唯有死生真大事。慇勤了辦莫遷延。大眾且道。如何了辦。良久曰。吾今無暇為君說。聽取松風澗水聲。語畢而逝。弟子奉全身。塔于庵左。壽七十。
何密庵居士法嗣
揚州府素庵田大士
僧問。補陀路向甚麼門出。士曰。上座即今從甚麼門入。僧曰。抑勒人作么。士曰。看腳下。僧抬頭進前三步。士曰錯。僧便退後三步。士曰錯。復曰。且道是你錯。是我錯。僧曰。未舉已前。早知錯了也。士曰。正好吃棒。僧無語。
【現代漢語翻譯】 現代漢語譯本 師父說：『如果說「即心即佛」，就好像在好肉上剜瘡一樣。如果說「非心非佛」，又和用艾草去灸瘡有什麼區別呢？』 即使你說不是心、不是佛、不是物，也還是平地上無事生非。那麼，到底應該如何呢？（師父）沉默良久，說：『坐下來擦拭幾案，新增香火，喝完粥后叫童子去洗缽盂。』
江寧府祖堂幽棲性天如皎禪師
四明周氏人。從正庵剃度出家。前去拜訪古䂐（禪師名）。一天晚上推開窗簾看見月亮有所領悟，於是說：『原來是這樣啊！』第二天早上去拜見古䂐（禪師）。便大喝一聲。古䂐（禪師）說：『你這窮人得到寶物了嗎？』禪師說：『得到就不是寶物。』古䂐（禪師）說：『憑什麼這麼說？』禪師上前問訊，叉手而立。古䂐（禪師）說：『還我一句向上的話來。』禪師立刻摀住耳朵便出去了。又呈上一偈說：『午夜推簾月一灣，輕輕踏破上頭關。不須向外從他覓，只么怡怡展笑顏。』古䂐（禪師）為他感到高興。度過山嶺到達西坑筑庵，身影不出山有二十年。宣德壬子年（1432年），應邀前往武林虎跑。後來應邀住持祖堂幽棲。臨終時對眾人說：『文章佛法空中色，名相身心柳上煙。唯有死生真大事，慇勤了辦莫遷延。』各位，那麼如何了辦呢？（師父）沉默良久，說：『我今天沒有時間為你們說，聽取松風澗水聲吧。』說完就去世了。弟子們安葬了他的全身，建塔在庵的左邊。享年七十歲。
何密庵居士法嗣
揚州府素庵田大士
有僧人問：『前往補陀山（觀音菩薩道場）的路從哪個門出去？』田大士說：『上座你現在是從哪個門進來的？』僧人說：『你這是強迫人做什麼？』田大士說：『看看你的腳下。』僧人抬頭向前走了三步。田大士說：『錯了。』僧人便向後退了三步。田大士說：『錯了。』又說：『那麼，到底是你的錯，還是我的錯？』僧人說：『沒說之前，早就知道錯了。』田大士說：『正好吃棒。』僧人無話可說。
【English Translation】 English version The master said, 'If you say 'mind is Buddha,' it's like carving a sore on good flesh. If you say 'neither mind nor Buddha,' what difference is there from applying moxa to a sore?' Even if you say it's not mind, not Buddha, not a thing, it's still making trouble out of nothing. Then, how should it be after all?' After a long silence, he said, 'Sitting here, I wipe the table and add incense. After porridge, I call the boy to wash the bowl.'
Zen Master Xing Tianru Jiao of Zutang Youqi in Jiangning Prefecture
A man from the Zhou family of Siming. He was tonsured at Zheng'an Monastery. He went to visit Gu Yu (Zen master's name). One night, he opened the curtain and saw the moon, and had an awakening. So he said, 'So that's how it is!' The next morning, he went to see Gu Yu (Zen master). He shouted loudly. Gu Yu (Zen master) said, 'Has this poor man found a treasure?' The master said, 'If it's found, it's not a treasure.' Gu Yu (Zen master) said, 'What do you rely on to say this?' The master stepped forward, made a respectful bow, and stood with his hands folded. Gu Yu (Zen master) said, 'Give me a phrase beyond this.' The master immediately covered his ears and left. He then presented a verse, saying, 'At midnight, I pushed open the curtain to see a crescent moon, lightly stepping through the upper gate. No need to seek it from others, just happily smile.' Gu Yu (Zen master) was delighted for him. After crossing the mountains, he built a hermitage in Xikeng, and his shadow did not leave the mountain for twenty years. In the Renzi year of Xuande (1432), he went to Hupao in Wulin at the invitation. Later, he responded to the invitation to reside at Zutang Youqi. On his deathbed, he said to the assembly, 'Literature and the Buddha-dharma are colors in the sky, names and forms, body and mind are smoke on the willow. Only birth and death are the true great matter, diligently complete it without delay.' Everyone, how should it be completed? After a long silence, he said, 'I have no time to tell you now, listen to the sound of the pine wind and the mountain stream.' After speaking, he passed away. The disciples enshrined his whole body and built a pagoda to the left of the hermitage. He lived to be seventy years old.
Dharma Successor of Layman He Mi'an
Layman Tian Dashi of Su'an in Yangzhou Prefecture
A monk asked, 'Which gate does the road to Putuo Mountain (Avalokiteśvara Bodhisattva's sacred site) lead out from?' Dashi said, 'Which gate did you enter from just now?' The monk said, 'What are you forcing people to do?' Dashi said, 'Look at your feet.' The monk looked up and took three steps forward. Dashi said, 'Wrong.' The monk then took three steps back. Dashi said, 'Wrong.' He added, 'Then, is it your mistake or my mistake?' The monk said, 'Before you spoke, I already knew I was wrong.' Dashi said, 'Good for a beating.' The monk was speechless.
士曰。若到諸方。分明舉似去。示眾。近來篤志參禪者少。才提個話頭。便被昏散二魔纏縛。殊不知。昏散與疑情。正相對治。信心重則疑情必重。疑情重則昏散自無。工夫斯得之矣。咄。
續燈正統卷二十七 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷二十八
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十七世
鄧尉持禪師法嗣
杭州府東明虛白慧旵禪師
楚王氏子。父為丹陽稅課司。遂家焉。幼穎悟。年十四。從妙覺湛然受業。適作務次。然問。汝在此作甚麼。師曰。切蘿蔔。然曰。汝只會切蘿蔔。師曰。也會殺人。然引頸。師曰。降將不斬。然異之。會然遷撫之疏山。師聞唯庵唱道松隱。將往見。至一小庵自誓曰。此行若不徹證。決不復回。一定六日。忽舉首睹松。豁然有省。遂返。晝夜危坐。端如鐵幢。諸方因號旵鐵脊。后抵姑蘇鄧尉。謁果林。林指令參寶藏。具迷悟由。藏曰。佛法如大海。轉入轉深。那裡泊在者里。一日室中侍立。藏問。心不是佛。智不是道。汝云。何會。師向前問訊叉手而立。藏呵曰。汝在此許多時。猶作者般見解。師遂發憤。寢食俱廢。至第二夜。驀然徹證。遂述偈曰。一拳打破太虛
【現代漢語翻譯】 現代漢語譯本： 士（對僧人的尊稱）說：『如果到了各處，要分明地把這些道理講述出來。』 （禪師）開示大眾：『近來真心實意參禪的人很少，才提起一個話頭，就被昏沉和散亂這兩個魔障纏繞。卻不知道，昏沉和散亂正是用來對治疑情的。信心重，疑情必然重；疑情重，昏沉和散亂自然就沒有了。功夫才能因此而得。』 （禪師）呵斥。
《續燈正統》卷二十七 《卍新續藏》第84冊 No. 1583 《續燈正統》
《續燈正統》卷二十八
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒（六祖慧能）下第二十七世
鄧尉持禪師法嗣
杭州府東明虛白慧旵（chǎn）禪師
楚王氏之子，父親擔任丹陽稅課司，於是安家在那裡。從小就聰穎明悟。十四歲時，跟隨妙覺湛然（禪師名號）學習。一次在做雜務時，湛然問：『你在這裡做什麼？』禪師說：『切蘿蔔。』湛然說：『你只會切蘿蔔嗎？』禪師說：『也會殺人。』湛然伸出脖子，禪師說：『投降的將領不斬殺。』湛然對此感到驚異。後來湛然遷往撫州的疏山，禪師聽說唯庵（禪師名號）在松隱（地名）弘揚佛法，打算前去拜見。到達一個小庵后，禪師發誓說：『此行如果不能徹底證悟，決不返回。』於是專心致志地修行了六天，忽然抬頭看到松樹，豁然開悟。於是返回，日夜端坐，像鐵柱一樣。各方因此稱他為旵鐵脊。後來到達姑蘇的鄧尉，拜見果林（禪師名號）。果林讓他參究寶藏（禪師名號）的開悟因緣。寶藏說：『佛法如大海，越深入越深邃，哪裡能停泊在這裡？』一天，禪師在室內侍立，寶藏問：『心不是佛，智不是道，你認為如何？』禪師上前問訊，叉手而立。寶藏呵斥說：『你在這裡這麼久，還是這種見解！』禪師於是發憤，廢寢忘食，到第二天晚上，忽然徹底證悟，於是作偈說：『一拳打破太虛。』
【English Translation】 English version: The monk said, 'If you go to various places, you must clearly explain these principles.' (The Chan master) instructed the assembly: 'Recently, there are few who are truly determined to practice Chan meditation. As soon as a topic is raised, they are entangled by the two demons of drowsiness and distraction. They do not know that drowsiness and distraction are precisely the remedies for doubt. If faith is strong, doubt will inevitably be strong; if doubt is strong, drowsiness and distraction will naturally disappear. Then, effort will be rewarded.' (The Chan master) rebuked.
Continuation of the Lamp, Zhengtong Edition, Volume 27 Wan New Supplement Collection, Volume 84, No. 1583, Continuation of the Lamp, Zhengtong Edition
Continuation of the Lamp, Zhengtong Edition, Volume 28
Compiled by Xing Tong, a Shramana of Nanhai Putuo, Successor of the Ancestors, from Western Shu
Linji School
27th Generation from Dajian (the Sixth Patriarch Huineng)
Dengwei Chi Chan Master's Dharma Successor
Chan Master Hui Chan Xubai of Dongming, Hangzhou Prefecture
He was the son of the Wang family of Chu. His father was the tax officer of Danyang, so they settled there. He was intelligent from a young age. At the age of fourteen, he studied with Miaojue Zhanran (Chan master's name). Once, while doing chores, Zhanran asked, 'What are you doing here?' The Chan master said, 'Cutting turnips.' Zhanran said, 'Do you only know how to cut turnips?' The Chan master said, 'I also know how to kill people.' Zhanran stretched out his neck, and the Chan master said, 'Surrendered generals are not killed.' Zhanran was surprised by this. Later, Zhanran moved to Shushan in Fuzhou. The Chan master heard that Weian (Chan master's name) was propagating the Dharma at Songyin (place name), and planned to visit him. Upon arriving at a small hermitage, the Chan master vowed, 'If I do not thoroughly realize enlightenment on this trip, I will never return.' He concentrated on practicing for six days. Suddenly, he looked up at the pine trees and had a sudden awakening. He then returned and sat upright day and night, like an iron pillar. Therefore, people called him Chan Iron Spine. Later, he arrived at Dengwei in Suzhou and visited Guolin (Chan master's name). Guolin instructed him to investigate the enlightenment cause of Baozang (Chan master's name). Baozang said, 'The Buddha Dharma is like the ocean, the deeper you go, the more profound it becomes. How can it be anchored here?' One day, while the Chan master was standing in attendance in the room, Baozang asked, 'The mind is not the Buddha, wisdom is not the Tao, what do you say?' The Chan master stepped forward, made a respectful bow, and stood with his hands folded. Baozang scolded, 'You have been here for so long, and you still have such views!' The Chan master then became determined, neglecting sleep and food. By the second night, he suddenly had a thorough realization, and then composed a verse saying, 'One punch shatters the great void.'
空。百億須彌不露蹤。借問箇中誰是主。扶桑涌出一輪紅。藏笑曰。時節若至。其理自彰。雖然。也須善自護持。師受囑辭去。于天目之平山堂。結侶坐千日長期。后游安溪古道。山峰巒秀㧞。遂有終焉志。一住三十餘載。影不出山。宿衲爭趨。成大精藍。宣德乙卯。敕額東明禪寺。嗣領眾重修凈慈大殿。正統辛酉六月廿七。忽集眾敘謝訣別。眾請偈。師曰。一大藏教無人看著。爭用得者幾句閑言語。廿九辰刻。跏趺而逝。茶毗。舍利無算。塔于本山東塢。壽七十。臘五十有五。
壽昌來禪師法嗣
建寧府天界雪骨會中禪師
大闡參。師問。何處來。闡曰。逼塞虛空。都無來去。師曰。既無來去。阿誰拖皮袋到者里。闡曰。內外俱空。皮袋何有。師曰。如何是祖師西來意。曰西來豈有意邪。師曰。臘月三十日到來。向何處安身立命。曰信腳踏翻。乾坤獨露。師乃示以偈曰。的是金毛親出窟。法輪掉轉入廛來。一聲驀地遙空吼。野犴聞之腦裂開。
道林悟禪師法嗣
安慶府桐城投子楚山幻叟荊璧紹琦禪師
蜀之安唐雷氏子。幼從玄極通受業。首參無際。一日聞版聲有省。復參壞空有賊不打貧家一段語。正統癸亥。再參無際。際問。數年以來。在甚麼處住。師曰。廓然無定。際曰。
【現代漢語翻譯】 現代漢語譯本：空寂之中，百億個須彌山（佛教宇宙觀中的山）也無法顯露軌跡。請問這其中誰是主宰？如同太陽從扶桑（神話中的東方神樹）涌出，光芒萬丈。藏笑禪師說：『時機若到，其中的道理自然會彰顯。』雖然如此，也必須好好守護保持。禪師接受囑託后告辭離去，在天目的平山堂，與同伴一起坐禪修行千日之久。後來遊歷安溪古道，見山峰秀麗挺拔，於是有了在此終老的想法，一住就是三十多年，身影不離開山。四方僧人爭相前來，形成了一座大型的精藍（寺廟）。宣德乙卯年（1435年），朝廷下令賜額為東明禪寺。禪師隨後帶領眾人重修凈慈大殿。正統辛酉年（1441年）六月二十七日，忽然召集眾人敘說感謝告別的話。眾人請求禪師留下偈語。禪師說：『如此浩瀚的佛經教義，沒有人真正用心去看，爭著用得著這幾句閑話嗎？』二十九日辰時，禪師結跏趺坐而逝。火化后，舍利無數。建塔于本山東塢。享年七十歲，僧臘五十五年。
壽昌來禪師的法嗣
建寧府天界雪骨會中禪師
大闡禪師來參訪。禪師問：『從哪裡來？』大闡禪師說：『充滿整個虛空，沒有來去。』禪師說：『既然沒有來去，是誰拖著皮囊到這裡？』大闡禪師說：『內外皆空，哪裡有什麼皮囊？』禪師說：『如何是祖師西來意（禪宗的根本宗旨）？』大闡禪師說：『西來哪裡有什麼意？』禪師說：『臘月三十日到來，向哪裡安身立命？』大闡禪師說：『隨意行走，乾坤獨露。』禪師於是作偈開示說：『真是金毛獅子親自出洞，法輪轉動進入世間。一聲巨吼響徹遙遠的天空，野獸聽了都嚇得腦裂。』
道林悟禪師的法嗣
安慶府桐城投子楚山幻叟荊璧紹琦禪師
禪師是四川安唐雷氏之子，從小跟隨玄極通學習。最初參訪無際禪師。一天聽到打板的聲音有所領悟。又參『壞空有賊不打貧家』（禪宗用語，意指一無所有）這段話。正統癸亥年（1443年），再次參訪無際禪師。無際禪師問：『這些年來，住在什麼地方？』禪師說：『飄忽不定。』無際禪師說：
【English Translation】 English version: In emptiness, billions of Sumeru mountains (mountains in Buddhist cosmology) cannot reveal their traces. I ask, who is the master within? Like the sun emerging from Fusang (a mythical tree in the east), radiating boundless light. Chan Master Cangxiao said, 'When the time arrives, the principle within will naturally manifest.' Even so, one must also diligently protect and maintain it. The Chan Master accepted the instruction and departed, at Ping Shan Hall in Tianmu, he and his companions sat in meditation for a long-term practice of a thousand days. Later, he traveled to the ancient path of Anxi, seeing the peaks beautiful and towering, he then had the intention to end his life there, residing for more than thirty years, his shadow never leaving the mountain. Monks from all directions flocked to him, forming a large Jinglan (monastery). In the year Yimao of the Xuande reign (1435), the imperial court ordered the granting of the name Dongming Chan Temple. The Chan Master then led the assembly in rebuilding the Great Hall of Jingci. On the twenty-seventh day of the sixth month in the year Xinyou of the Zhengtong reign (1441), he suddenly gathered the assembly to express his gratitude and bid farewell. The assembly requested a verse. The Chan Master said, 'Such a vast collection of Buddhist teachings, no one truly looks at it with their heart, what use is there in contending over these few idle words?' At the Chen hour on the twenty-ninth, the Chan Master passed away in the lotus position. After cremation, there were countless Sharira (relics). A pagoda was built at Dongwu on the mountain. He lived to the age of seventy, with fifty-five years as a monk.
Successor of Chan Master Shouchang Lai
Chan Master Xuegu Huizhong of Tianjie in Jianning Prefecture
Chan Master Da Chan came to visit. The Chan Master asked, 'Where do you come from?' Chan Master Da Chan said, 'Filling the entire void, there is no coming or going.' The Chan Master said, 'Since there is no coming or going, who is dragging this skin bag here?' Chan Master Da Chan said, 'Inside and outside are empty, where is there a skin bag?' The Chan Master said, 'What is the meaning of the Patriarch's coming from the West (the fundamental principle of Zen Buddhism)?' Chan Master Da Chan said, 'How could there be any meaning in coming from the West?' The Chan Master said, 'When the thirtieth day of the twelfth month arrives, where will you settle your body and establish your life?' Chan Master Da Chan said, 'Walking freely, the universe is uniquely revealed.' The Chan Master then composed a verse to instruct him, saying, 'Truly the golden-haired lion comes out of the cave himself, the Dharma wheel turns and enters the world. A great roar echoes through the distant sky, the wild beasts hear it and their brains burst open.'
Successor of Chan Master Daolin Wu
Chan Master Jingbi Shaoqi, also known as Toushi Chushan Huan Sou, of Tongcheng in Anqing Prefecture
The Chan Master was the son of the Lei family of Antang in Sichuan, and studied with Xuanjitong from a young age. He initially visited Chan Master Wuji. One day, upon hearing the sound of the board, he had an awakening. He also contemplated the phrase 'If the house is empty, thieves do not strike the poor family' (a Zen term, meaning having nothing). In the year Guihai of the Zhengtong reign (1443), he visited Chan Master Wuji again. Chan Master Wuji asked, 'In recent years, where have you been living?' The Chan Master said, 'Wandering without a fixed place.' Chan Master Wuji said:
有何所得。師曰。本自無失。何得之有。際曰。者是學得來底。師曰。一法不有。學自何來。際曰。莫落空耶。師曰。我尚非我。誰落誰空。際曰。畢竟事作么生。師曰。水落石出。雨霽云收。際曰。莫亂道。只如佛祖來。也不許。縱爾橫吞藏海。現百千神通。到者里更是不許。師曰。和尚雖則把住要津。其奈勞神不少。際拍膝一下。師便喝。際曰。克家須是破家兒。恁么幹蠱也省力。師掩耳而出。至晚復召師。詰曰。汝將平昔次第發明處說來看。師從實具對。際曰。還我無字義來。師呈偈曰。者僧問處偏多事。趙老何曾涉所思。信口一言都吐露。翻成特地使人疑。際曰。如何是汝不疑處。師曰。青山綠水。燕語鶯啼。歷歷分明。更疑何事。際曰。未在更道。師曰。頭頂虛空。腳踏實地。際乃記莂焉。壬申抵金陵。訪月溪海舟。出住后僧問。如何是天柱境。師曰。澗闊云歸晚。山高日出遲。曰如何是境中人。師曰。額下眉遮眼。腮邊耳搭肩。曰如何是天柱家風。師曰。云甑炊松粉。冰鐺煮月團。
問。如何是祖師西來意。師曰。海神撒出夜明珠。曰學人不會。師曰。文殊失卻波璃盞。
問。如何是佛。師曰。生鐵秤錘。曰如何是法。師曰。石頭土塊。曰如何是僧。師曰。黑漆拄杖。
景泰乙亥。遷
【現代漢語翻譯】 有何所得？師（臨濟義玄禪師）曰：『本自無失，何得之有？』際（僧人）曰：『者是學得來底。』師曰：『一法不有，學自何來？』際曰：『莫落空耶？』師曰：『我尚非我，誰落誰空？』際曰：『畢竟事作么生？』師曰：『水落石出，雨霽云收。』際曰：『莫亂道，只如佛祖來，也不許。縱爾橫吞藏海，現百千神通，到者里更是不許。』師曰：『和尚雖則把住要津，其奈勞神不少。』際拍膝一下。師便喝。際曰：『克家須是破家兒，恁么幹蠱也省力。』師掩耳而出。至晚復召師，詰曰：『汝將平昔次第發明處說來看。』師從實具對。際曰：『還我無字義來。』師呈偈曰：『者僧問處偏多事，趙老何曾涉所思。信口一言都吐露，翻成特地使人疑。』際曰：『如何是汝不疑處？』師曰：『青山綠水，燕語鶯啼，歷歷分明，更疑何事？』際曰：『未在更道。』師曰：『頭頂虛空，腳踏實地。』際乃記莂焉。壬申年（1452年）抵金陵，訪月溪海舟。出住后僧問：『如何是天柱境？』師曰：『澗闊云歸晚，山高日出遲。』曰：『如何是境中人？』師曰：『額下眉遮眼，腮邊耳搭肩。』曰：『如何是天柱家風？』師曰：『云甑炊松粉，冰鐺煮月團。』 問：『如何是祖師西來意？』師曰：『海神撒出夜明珠。』曰：『學人不會。』師曰：『文殊失卻波璃盞。』 問：『如何是佛？』師曰：『生鐵秤錘。』曰：『如何是法？』師曰：『石頭土塊。』曰：『如何是僧？』師曰：『黑漆拄杖。』 景泰乙亥年（1455年），遷
【English Translation】 What is gained? The Master (Linji Yixuan Chan Master) said, 'Originally there is no loss, what gain is there?' The monk (Ji) said, 'This is something learned.' The Master said, 'If not a single dharma exists, from where does learning come?' Ji said, 'Are you not falling into emptiness?' The Master said, 'Even I am not myself, who falls, who is empty?' Ji said, 'What is the ultimate matter?' The Master said, 'When the water recedes, the rocks appear; when the rain stops, the clouds disperse.' Ji said, 'Don't speak carelessly. Even if the Buddhas and Patriarchs come, they are not permitted. Even if you swallow the ocean of treasures and manifest hundreds of thousands of supernatural powers, it is still not permitted here.' The Master said, 'Although you, venerable monk, hold the vital pass, you still exert much effort.' Ji clapped his knee once. The Master then shouted. Ji said, 'To be a successful heir, one must be a prodigal son; to rectify affairs in this way saves effort.' The Master covered his ears and left. In the evening, he summoned the Master again and questioned him, saying, 'Tell me about the places where you usually enlighten others.' The Master truthfully answered. Ji said, 'Return to me the meaning of no-word.' The Master presented a verse, saying, 'This monk asks too many questions; Old Zhao (Zhao Zhou) never involved himself in such thoughts. A casual word is completely revealed, turning into a special cause for doubt.' Ji said, 'What is your place of no doubt?' The Master said, 'Green mountains and clear waters, swallows singing and orioles calling, everything is distinctly clear, what is there to doubt?' Ji said, 'Not yet, say more.' The Master said, 'Head tops the empty sky, feet tread solid ground.' Ji then recorded his recognition. In the year Ren Shen (1452), he arrived at Jinling and visited Yuexi Haizhou. After taking up residence, a monk asked, 'What is the realm of Tianzhu (Heavenly Pillar Mountain)?' The Master said, 'The ravine is wide, the clouds return late; the mountain is high, the sun rises late.' He asked, 'What is the person within the realm?' The Master said, 'Eyebrows below the forehead cover the eyes, ears beside the cheeks hang on the shoulders.' He asked, 'What is the family style of Tianzhu?' The Master said, 'Cloud steamer cooks pine powder, ice pot boils moon cakes.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'The sea god scatters night-shining pearls.' He said, 'This student does not understand.' The Master said, 'Manjusri (Bodhisattva of Wisdom) loses his crystal bowl.' Asked, 'What is Buddha?' The Master said, 'A cast-iron weight.' He said, 'What is Dharma?' The Master said, 'Stones and clods of earth.' He said, 'What is Sangha (community)?' The Master said, 'A black lacquer staff.' In the Jingtai year of Yi Hai (1455), he moved
投子。上堂。僧問。遠離皖山。來據投子。海眾臨筵。請師祝聖。師曰。鼎內長生篆。峰頭不老松。曰祝聖已蒙師的旨。投子家風事若何。師曰。提瓶穿市過。不是賣油翁。曰只如祖師道。不許夜行。投明須到。還端的也無。師曰。雖然眼裡有筋。爭奈舌頭無骨。曰趙州道。我早猴白。渠更猴黑。意作么生。師曰。不因弓矢盡。未肯豎降旗。問和尚今日昇座說法。未審有何祥瑞。師曰。麒麟步驟丹霄外。優缽華開烈焰中。曰如何是祖師西來意。師曰。雪消山頂露。風過樹頭搖。問寶劍未出匣時如何。師曰。神號鬼哭。曰出匣后如何。師曰。佛祖吞聲。曰出與未出時如何。師曰。無須鎖子兩頭搖。僧提起坐具。師便喝。僧擬議。師便打。乃曰。毒蛇頭上揩癢。猛虎口裡橫身。也須是恁般人始得。適來者僧。大似一員戰將。敢來者里奪鼓攙旗。惜乎龍頭蛇尾。死在棒下。若解轉身活路。自然不犯鋒铓。所以道。弄蛇須是弄蛇手。不會弄蛇蛇咬殺。復舉法燈開堂日。蓋為清涼老人。有未了公案話畢。師曰。大凡宗師出世。先要拈出己見。然後方可定斷古今。看他法燈如此作略。美則美矣。了則未了。幻叟今日亦為蠶骨老人。有未了公案。出來為渠了卻。若有問蠶骨老人。有甚不了公案。應聲便喝。他若眼目定動。連棒打出。
【現代漢語翻譯】 現代漢語譯本 投子（地名，也是人名，此處指投子和尚）上堂說法，有僧人問道：『遠離皖山（山名），來到投子（地名）。大眾聚集在此，請和尚您祝聖。』 投子（投子和尚）說：『鼎內煉長生不老的篆文，峰頂挺拔著不老的松樹。』 僧人說：『祝聖已經蒙受了師父您的旨意，那麼投子（投子和尚）的家風是怎樣的呢？』 投子（投子和尚）說：『提著油瓶穿過市場，不是賣油的老翁。』 僧人說：『就像祖師（指禪宗的祖師）說的，不許夜晚趕路，天亮必須到達。這還確實嗎？』 投子（投子和尚）說：『雖然眼睛裡有筋骨，無奈舌頭沒有骨頭。』 僧人說：『趙州（禪宗大師）說：我早就是猴子變白了，他更是猴子變黑了。』這是什麼意思？』 投子（投子和尚）說：『不是因為弓箭用盡了，不會輕易豎起投降的旗幟。』 僧人問：『和尚您今天升座說法，不知道有什麼祥瑞？』 投子（投子和尚）說：『麒麟邁著步伐在天外，優缽羅花在烈火中綻放。』 僧人問：『如何是祖師西來意（禪宗的根本宗旨）？』 投子（投子和尚）說：『雪融化了山頂顯露出，風吹過樹頭搖動著。』 僧人問：『寶劍未出劍匣時如何？』 投子（投子和尚）說：『神號鬼哭。』 僧人問：『出匣后如何？』 投子（投子和尚）說：『佛祖也沉默不語。』 僧人問：『出匣與未出匣時又如何？』 投子（投子和尚）說：『無須鎖鏈兩頭搖擺。』 僧人提起坐具，投子（投子和尚）便喝斥，僧人猶豫，投子（投子和尚）便打。於是說：『在毒蛇頭上撓癢，在猛虎口裡橫臥，也必須是這樣的人才行。剛才那個僧人，很像一個戰將，敢在這裡奪鼓搶旗。可惜龍頭蛇尾，死在棒下。如果懂得轉身的活路，自然不會觸犯鋒芒。所以說，玩蛇必須是玩蛇的行家，不會玩蛇會被蛇咬死。』 又舉法燈（人名）開堂說法時，說是因為清涼老人（人名）有未了結的公案。說完后，投子（投子和尚）說：『大凡宗師出世，先要提出自己的見解，然後才可以評斷古今。看他法燈（人名）如此作為，好是好，但沒有了結。我今天也為蠶骨老人（人名），有未了結的公案，出來為他了結。如果有人問蠶骨老人（人名），有什麼不了結的公案，應聲便喝斥。他如果眼珠不定，就連棒打出。』
【English Translation】 English version Touzi (place name, also a person's name, here referring to Touzi the monk) ascended the hall to preach. A monk asked, 'Having left Wan Mountain (mountain name), I have come to Touzi (place name). The assembly is here, please, Master, offer blessings to the Emperor.' Touzi (Touzi the monk) said, 'Within the cauldron, alchemical inscriptions promise eternal life; atop the peak, an ageless pine stands tall.' The monk said, 'Having received your blessings, Master, what is the family tradition of Touzi (Touzi the monk)?' Touzi (Touzi the monk) said, 'Carrying an oil bottle through the market, I am not just an old oil vendor.' The monk said, 'As the Patriarch (referring to the Patriarch of Zen Buddhism) said, 'No night travel is permitted; one must arrive by dawn.' Is this truly so?' Touzi (Touzi the monk) said, 'Though the eyes have sinews, the tongue unfortunately lacks bones.' The monk said, 'Zhao Zhou (Zen master) said, 'I have long been a monkey turned white; he is even more a monkey turned black.' What does this mean?' Touzi (Touzi the monk) said, 'Not until the arrows are exhausted will one willingly raise the flag of surrender.' The monk asked, 'Venerable monk, you ascend the seat to preach today; what auspicious signs are there?' Touzi (Touzi the monk) said, 'The Qilin (mythical Chinese creature) strides beyond the azure sky; the Utpala flower blooms in the midst of raging flames.' The monk asked, 'What is the meaning of the Patriarch's coming from the West (the fundamental principle of Zen Buddhism)?' Touzi (Touzi the monk) said, 'Snow melts, revealing the mountain peak; wind passes, shaking the treetops.' The monk asked, 'What is it like when the precious sword is still in its scabbard?' Touzi (Touzi the monk) said, 'Gods wail and ghosts cry.' The monk asked, 'What is it like after it is drawn?' Touzi (Touzi the monk) said, 'Even the Buddhas and Patriarchs swallow their voices.' The monk asked, 'What is it like both drawn and undrawn?' Touzi (Touzi the monk) said, 'No need for chains to swing at both ends.' The monk raised his sitting mat, and Touzi (Touzi the monk) immediately shouted. The monk hesitated, and Touzi (Touzi the monk) struck him. Then he said, 'To scratch an itch on a poisonous snake's head, to lie across the mouth of a fierce tiger, one must be such a person. That monk just now was like a general, daring to come here to seize the drums and snatch the flags. Alas, he was like a dragon's head and a snake's tail, dying under the staff. If he understood the way to turn around and live, he would naturally not offend the sharp edge. Therefore, it is said, 'To play with snakes, one must be a snake charmer; one who does not know how to play with snakes will be bitten to death by the snake.' He also cited the day when Fayan (person's name) ascended the hall to preach, saying it was because the Elder Qingliang (person's name) had an unfinished public case. After finishing speaking, Touzi (Touzi the monk) said, 'Generally, when a master appears in the world, he must first put forward his own views, and then he can judge the past and present. Seeing Fayan (person's name) acting in this way, it is good, but not finished. Today, I am also here for the Elder Canggu (person's name), who has an unfinished public case, to come out and finish it for him. If someone asks the Elder Canggu (person's name), what unfinished public case is there, immediately shout. If his eyes are unfocused, strike him out with the staff.'
大眾。山僧恁么提持。且道與法燈用處。還有優劣也無。若緇素得出。許他是個同參。
上堂。拈拄杖曰。只者些子誵訛。多少師僧。到者里開口不得。思量不及。舉揚不出。即今落在山僧手裡。橫也由我。豎也由我。提起放下卷舒殺活。總由我。以拄杖空中點一點曰。正當恁么時。從上佛祖天下老和尚。到者里只得乞命有分。眾中莫有為佛祖出氣者么。良久卓拄杖一下曰。[翟*支]瞎金剛正眼。靠倒空王寶座。汝等諸人討甚麼碗。便下座。
上堂。眾集。師斂衣就座。良久曰。大眾分明記取。便下座。
示眾。選佛場開定祖機。辨明邪正在鉗錘。禹門浪暖風雷動。正是魚龍變化時。眾中莫有衝波激浪者么。良久以拂子打圓相曰。機先一著。覿面全提。擊禪床一下曰。句外一言。和聲揭露。不許停思顧佇。那容擬議分疏。眨得眼來。劍去久矣。縱饒佛祖到來。也只攢眉有分。何故。蓋為非言路可通。非心識可測。若是英俊衲僧。向未舉以前。便當點首一笑。猶較些子。近世人心不古。學者不務真參實悟。惟是接響承虛。以學識依通為悟明。穿鑿機緣為參究。破壞律儀為解脫。夤緣據位為出世。以致祖風凋弊。魔說熾然。塞佛祖之坦途。瞽人天之正眼。使吾祖教外別傳之道。於斯委地。大覺世尊。
【現代漢語翻譯】 現代漢語譯本： 大眾。山僧我這樣提持，那麼說法燈的用法，還有優劣之分嗎？如果出家在家弟子能夠理解，就允許他做我的同參道友。
上堂說法。拿起拄杖說：『就這麼一點點差錯，多少師僧，到這裡都說不出話，思量不及，也表達不出。如今落在我手裡，橫著也由我，豎著也由我。提起放下，捲起舒展，殺與活，都由我。』用拄杖在空中點了一下說：『正當這個時候，從上古佛祖到天下老和尚，到這裡也只能乞求饒命。』大眾中可有為佛祖出氣的嗎？良久，用拄杖敲擊了一下說：『[翟*支]瞎了金剛的正眼，靠倒了空王的寶座。』你們這些人還討什麼碗？便下座。
上堂說法。大眾聚集。師父整理衣袍就座。良久說：『大眾分明記住。』便下座。
開示大眾。選佛場開啟，確定祖師的玄機，辨明邪正，如同用鉗錘敲打。禹門（大禹治水開鑿的龍門）浪暖，風雷涌動，正是魚龍變化的時候。大眾中可有衝波激浪的人嗎？良久，用拂子畫了個圓相說：『玄機先著一鞭，對面全部提持。』擊禪床一下說：『句外一言，和聲揭露。』不許停頓思考，不容擬議分辨。眨眼之間，劍已經離開了。縱然佛祖到來，也只能皺眉。為什麼呢？因為這不是言語可以溝通的，不是心識可以測度的。如果是英俊的衲僧，在未舉之前，就應當點頭一笑，還算好些。近世人心不古，學者不務求真參實悟，只是接續迴響，以學識依附為悟明，穿鑿機緣為參究，破壞律儀為解脫，投機鉆營佔據位置為出世，以致祖師的風範凋敝，魔的說法熾盛，堵塞佛祖的坦途，遮蔽人天的正眼，使我祖師教外別傳的道，在這裡被埋沒。大覺世尊（釋迦摩尼佛）。
【English Translation】 English version: Monks, I uphold in this way. Then, is there any difference between this and how Dharma Lamp (Fa Deng, a Zen master) uses it? If both monks and laypeople can understand, I will allow them to be my fellow practitioners.
Ascending the hall for a Dharma talk, the master picked up his staff and said, 'Just this little bit of error, and so many monks are unable to speak here, unable to think it through, unable to express it. Now it has fallen into my hands, I can do as I please, horizontally or vertically. Lifting it up, putting it down, rolling it up, spreading it out, killing or giving life, all is up to me.' He tapped the staff in the air and said, 'Right at this moment, from the ancient Buddhas and patriarchs to all the old monks in the world, they can only beg for their lives here.' Is there anyone among you who can speak up for the Buddhas and patriarchs? After a long pause, he struck the staff once and said, '[Zhai*Zhi] blinds the Vajra's (Diamond Warrior) true eye, and leans against the throne of the Empty King (Śūnyatā-rāja).' What bowls are you all seeking? Then he descended from the seat.
Ascending the hall for a Dharma talk, the assembly gathered. The master adjusted his robes and sat down. After a long pause, he said, 'Everyone, remember this clearly.' Then he descended from the seat.
Instructing the assembly, 'The field for selecting Buddhas is open, establishing the ancestral mechanism, distinguishing right from wrong, like hammering with tongs. At Yumen (Dragon Gate), the waves are warm, and thunder rumbles, it is the time for fish and dragons to transform.' Is there anyone among you who can brave the waves? After a long pause, he drew a circle with his whisk and said, 'The mechanism is one step ahead, the whole thing is presented face to face.' He struck the Zen platform once and said, 'A word beyond the phrase, revealed in harmony.' No pausing to think, no allowing deliberation or analysis. In the blink of an eye, the sword has already left. Even if the Buddhas and patriarchs arrive, they can only frown. Why? Because this is not something that can be communicated through words, not something that can be measured by consciousness. If it were a heroic monk, he should nod and smile before it is even mentioned, that would be better. In recent times, people's hearts are not as they used to be, and scholars do not strive for true participation and real understanding, but only follow echoes and rely on knowledge for enlightenment, interpret opportunities for investigation, destroy precepts for liberation, and seek positions for worldly success, leading to the decline of the ancestral style, the flourishing of demonic teachings, blocking the clear path of the Buddhas and patriarchs, obscuring the true eye of humans and gods, causing the special transmission outside the scriptures of our ancestral teachers to be buried here. The Great Awakened World Honored One (Śākyamuni Buddha).
於二千年外。早已識得眾生心病。預設多方。曲垂規則。故曰。末世眾生希望成道。無令求悟。惟益多聞。增長我見。又曰。眾生未悟。作何方便。普令開悟。所以結制安居。剋期取證。過三期日。隨往無礙。故知解結之有時也。諸大德。於九十日中。還曾證悟也無。已悟者且置勿論。未悟者。則此一期又是虛喪了也。若是真正道流。以十方法界。為圓覺期場。無論百日千日。結制解制。但以舉起話頭為始。一年不悟參一年。十年不悟參十年。乃至二十年三十年。盡平生不悟。決定不移此志。直要見個徹頭徹尾真實究竟處。方是放參之日。所謂時節若至。其理自彰。豈虛語哉。驀豎起拂子曰。還知落處么。幻叟今日不辭饒舌。更為諸人下個註腳。猛火鑄成金彈子。當機捏碎乃渾圇。等閑得失俱拈卻。風送潮音出海門。
師到園。見冬瓜。問園頭。者個無口。因甚長得如許大。頭曰某甲不曾怠惰一時。師曰。主人公還替你出些力氣也無。頭曰。全承渠力。師曰。請來與老僧相見。頭便禮拜。師曰。者猶是奴兒婢子在。頭轉身拈篾縛架。師乃呵呵大笑。回顧侍者曰。菜園裡有蟲。
性空首座。請益蒙山三關語曰。蟭螟蟲吸乾滄海。魚龍蝦蟹向何處安身立命。師曰。長安路上金毛臥。曰水母飛上色究竟天。入摩
【現代漢語翻譯】 現代漢語譯本： 在兩千年前，早已知曉眾生的心病，預先設定了多種方法，委婉地制定了規則。所以說，末法時代的眾生希望成就道業，不要讓他們去追求開悟，只會增加他們的聞見，增長我執。又說，眾生沒有開悟，用什麼方法才能普遍地讓他們開悟？所以要結夏安居，限定時間來求證。過了三個月的時間，隨處行走也沒有妨礙。由此可知，解開煩惱結縛是有時節因緣的。各位大德，在這九十天中，可曾有人證悟了嗎？已經開悟的暫且不論，沒有開悟的，那麼這一個安居期又是白白浪費了。如果是真正的修行人，就應該以十方法界作為圓覺的道場，無論是一百天還是一千天，結夏還是解夏，都應該以提起話頭作為開始。一年不悟就參一年，十年不悟就參十年，乃至二十年三十年，用盡一生不悟，也決不改變這個志向，一定要見到一個徹頭徹尾、真實究竟的地方，才是放參的日子。所謂時節因緣到了，其中的道理自然會彰顯，難道是虛妄之語嗎？說完，猛然豎起拂塵說：還知道落腳之處嗎？幻叟我今天不辭勞苦，再為各位下一個註腳：猛火鑄成的金彈子，當機立斷捏碎才是完整。等閑的得失都拋卻，海潮的聲音隨著風傳出海門。
禪師到了菜園，看見冬瓜，問園頭（菜園負責人）：這個沒有口，為什麼長得這麼大？園頭說：我沒有一時一刻的怠惰。禪師說：主人翁（指自性）還替你出些力氣了嗎？園頭說：完全承蒙它的力量。禪師說：請它來與老僧相見。園頭便禮拜。禪師說：這還是奴才婢女。園頭轉身拿起竹篾來搭架子。禪師於是呵呵大笑，回頭對侍者說：菜園裡有蟲。
性空首座，請教蒙山三關語說：蟭螟蟲吸乾滄海，魚龍蝦蟹向何處安身立命？禪師說：長安路上金毛臥。說水母飛上色究竟天，入摩
【English Translation】 English version: Two thousand years ago, the Buddha already knew the mental illnesses of sentient beings and had pre-established various methods, subtly formulating rules. Therefore, it is said that sentient beings in the Dharma-ending Age who hope to achieve the Way should not be encouraged to seek enlightenment, as it will only increase their knowledge and views, and strengthen their ego. It is also said, 'If sentient beings are not enlightened, what methods can be used to universally enlighten them?' Therefore, it is necessary to observe the summer retreat (結制安居), setting a time limit to seek proof. After three months, one can travel freely without hindrance. From this, we know that there is a time for untying the knots of affliction. Venerable monks, have any of you attained enlightenment during these ninety days? Those who have already attained enlightenment are set aside for now. For those who have not, this retreat period has been wasted in vain. If one is a true practitioner, one should regard the ten Dharma realms as the field for perfect enlightenment (圓覺期場). Whether it is a hundred days or a thousand days, whether it is the beginning or end of the retreat, one should always start by raising the topic of meditation (話頭). If one does not attain enlightenment in one year, one should meditate for another year. If one does not attain enlightenment in ten years, one should meditate for another ten years, even twenty or thirty years. Even if one does not attain enlightenment in one's entire life, one should never change this aspiration, and must see a thorough, authentic, and ultimate place before the end of the retreat. As the saying goes, 'When the time comes, the principle will naturally manifest.' How can this be false? After saying this, the master suddenly raised his whisk and said, 'Do you know where it falls?' I, the old fool (幻叟), do not mind being verbose today and will add a commentary for everyone: A golden pellet forged in fierce fire, crushing it decisively at the moment is wholeness. Discard all ordinary gains and losses, and the sound of the tide is carried by the wind out of the sea gate.
The master arrived at the vegetable garden and saw a winter melon. He asked the gardener (園頭): 'This one has no mouth, why does it grow so big?' The gardener said: 'I have not been lazy for a moment.' The master said: 'Did the master (主人公, referring to one's self-nature) also help you a little?' The gardener said: 'I completely rely on its power.' The master said: 'Please ask it to meet the old monk.' The gardener then bowed. The master said: 'This is still a servant.' The gardener turned around and picked up bamboo strips to build a frame. The master then laughed loudly and turned to the attendant and said: 'There are insects in the vegetable garden.'
Chief Seat Xingkong asked for instruction on the three barriers of Mengshan, saying: 'If the gnat sucks the ocean dry, where will the fish, dragons, shrimp, and crabs find a place to live?' The master said: 'A golden-haired lion lies on the road to Chang'an.' Saying that the jellyfish flies to the Akanistha Heaven (色究竟天), entering the Mo...
醯眼裡作舞。因甚不見。師曰。五鳳樓前鐵馬嘶。曰蓮湖橋為一切人。直指明眼人因甚落井。師曰。明月照見夜行人。曰請師頌出。師曰。好與痛棒。曰棒則甘領。頌則乞師不吝。師乃大笑頌曰。當機把斷聖凡津。擬議知渠屈未伸。欲識蒙山端的旨。垂鉤意在釣金鱗。
天順丁丑。由匡廬歸蜀。韓都侯于方山建云峰寺。迎師住持。成化癸巳三月中示微疾。眾請末後句。師展兩手曰。會么。復曰。今年今日。推車撞壁。撞破虛空。青天霹靂。阿呵呵。泥牛吞卻老龍珠。澄澄性海漚華息。泊然而逝。世壽七十。僧臘六十一。建塔天成。
雲南府古庭歸化善堅禪師
本郡昆明丁氏子。十九參柏巖。宣德庚戌。走金陵參無隱道。道示以萬法歸一一歸何處話。苦心窮究。未有所入。乙卯。抵貴州雍蘿山。入蜀。脅不至席者數年。始大悟。正統間。袖香走隆恩。參無際。際曰。子見處因甚與老僧不同。師展兩手曰。者個非別。際頷之。一日辭際。際曰。甚處去。師曰。十字街頭訶佛罵祖去。際曰。子還來否。師曰。不違和尚尊顏。禮拜便行。初游金臺。止大容山。復南還住金陵天界。天順間。遷皖桐浮山。
示眾。汾陽無業道。古德道人得意后。茅茨石屋。向折腳鐺。煮飯吃過二三十年。名利不幹懷。財
寶不爲念。大忘人世。隱跡巖叢。君王召而不來。諸侯請而不赴。豈同吾輩貪利愛名。汩沒世途。如短販人。有少希求。便忘大果。誠哉是言。我等惟掠虛頭。妄自尊大。無明三毒。潛結於心。逆惡境緣。知無解脫。據實而論。且莫管你是知識非知識。除卻一切施為動靜語默文字。生死到來。畢竟作么生脫去。不得認著個死搭搭。向良久處妄想。不得執著個轉轆轆。向活脫處狂蕩。但有絲毫差別見覺。直饒你脊樑似生鐵鑄就。機辯如懸河瀉水。未免閻老子打入阿波波阿吒吒八寒八熱。萬死萬生。灼然灼然。擊拂子曰。昨夜蟭螟吞六合。虛空撲碎落巖前。復召大眾曰。珍重。
后歸里古庭。建歸化禪林。以弘治癸丑七月二十日示寂。古庭與盤龍。南北並峙。至今二大士肉身存焉。
田素庵大士法嗣
□□府佛跡頤庵真禪師
示眾。青山疊疊。綠水滔滔。於斯會得。獨步高超。雖然。也是尋常茶飯。古人道。欲窮千里目。更上一層樓。機不離位。墮在毒海。語不驚群。陷於流俗。若向擊石火里辨緇素。掣電光中明殺活。可以坐斷千差。壁立萬仞。諸兄弟。還知有恁么時節也無。今時諸方說禪浩浩。盡謂腳跟點地。鼻孔撩天。究竟具正眼者。落落罕聞。所以偏正不一。各立異端。堅執己解。弗通實
【現代漢語翻譯】 現代漢語譯本：不為寶物所動念，完全忘卻人世間的紛擾。隱居在山巖叢林之中，即使君王召見也不前往，諸侯邀請也不應允。怎能與我們這些貪圖利益、喜愛名聲，在世俗道路上沉淪的人相比呢？就像短途販運的商人，只要有一點點小的希望和需求，就忘記了追求大的果報。實在說得對啊！我們這些人只是掠奪虛假的頭銜，妄自尊大。無明（avidyā，佛教術語，指對事物真相的無知）和貪嗔癡三毒（three poisons，佛教術語，指貪慾、嗔恨和愚癡）潛藏在心中。面對逆境和惡緣，也知道無法解脫。說實話，且莫管你是有知識還是沒有知識，拋開一切施為、動靜、言語、沉默和文字，生死到來之際，你究竟要如何脫離呢？不得執著于死氣沉沉的狀態，在良久的靜坐中胡思亂想；不得執著于轉動的車輪，在活潑的狀態中狂放不羈。只要有絲毫的差別見解，就算你脊樑像生鐵鑄就，機智辯才如懸河瀑布，也免不了被閻羅王打入阿波波（Arbuda，梵文音譯，意為皰，八寒地獄之一）阿吒吒（Atata，梵文音譯，意為戰慄，八寒地獄之一），經歷八寒地獄和八熱地獄，萬死萬生。確實如此！說完，便擊打拂塵說：『昨夜蟭螟（一種小蟲）吞噬了整個宇宙，虛空破碎，墜落在巖石前。』又召集大眾說：『珍重！』 之後，真禪師回到里古庭，建立了歸化禪林，于弘治癸丑年（1553年）七月二十日圓寂。古庭與盤龍山南北對峙，至今這兩位大士的肉身依然存在。 田素庵大士的法嗣 □□府佛跡頤庵真禪師 開示大眾：青山重重疊疊，綠水滔滔不絕。如果能在此體會到真諦，就能獨步高超。雖然如此，也不過是尋常的茶飯而已。古人說：『想要看盡千里之外的景色，就要再上一層樓。』機鋒不離本位，就會墮入毒海；言語不能驚世駭俗，就會陷入流俗。如果能在擊石火花中辨別黑白，在閃電光芒中明白殺活，就可以截斷一切差別，像峭壁一樣屹立萬仞。各位兄弟，你們知道有這樣的時節嗎？現在各方說禪之風盛行，都認為自己腳踏實地，鼻孔朝天，但真正具有正眼的人，卻寥寥無幾。所以，偏頗和正統不統一，各自樹立不同的觀點，堅持自己的理解，不能通達實相。
【English Translation】 English version: Not moved by the thought of treasures, completely forgetting the affairs of the world. Hidden in the rocky mountains and forests, even if the king summons, he would not come; if the dukes invite, he would not attend. How can he be compared to those of us who are greedy for profit and love fame, sinking in the worldly path? Like short-distance merchants, as long as there is a little hope and need, they forget the pursuit of great rewards. Truly, that is well said! We are just plundering false titles, arrogantly exalting ourselves. Avidyā (ignorance, a Buddhist term referring to ignorance of the true nature of things) and the three poisons (greed, hatred, and delusion, Buddhist terms referring to greed, hatred, and ignorance) are hidden in our hearts. Facing adversity and evil conditions, we also know that there is no escape. To be honest, never mind whether you are knowledgeable or not, put aside all actions, movements, speech, silence, and words. When life and death arrive, how will you escape after all? You must not cling to a dead state, fantasizing in prolonged meditation; you must not cling to a turning wheel, indulging wildly in a lively state. As long as there is the slightest difference in perception, even if your spine is cast like pig iron, and your wit and eloquence are like a waterfall, you will inevitably be beaten by King Yama into Arbuda (a transliteration of Sanskrit, meaning blister, one of the eight cold hells) and Atata (a transliteration of Sanskrit, meaning trembling, one of the eight cold hells), experiencing the eight cold hells and the eight hot hells, ten thousand deaths and ten thousand births. Truly so! After speaking, he struck the whisk and said: 'Last night, a gnat devoured the entire universe, and the void shattered and fell in front of the rocks.' Then he summoned the assembly and said: 'Take care!' Afterwards, Zen Master returned to Ligu Court and established Guihua Zen Forest, passing away on the 20th day of the seventh month of the Gui Chou year of Hongzhi (1553 AD). Guting and Panlong Mountain stand facing each other from the north and south, and to this day, the flesh bodies of these two great masters still exist. The Dharma successor of Great Master Tian Su'an Zen Master Yi'an of the Buddhist Traces of □□ Prefecture Instructing the assembly: The green mountains are stacked upon stacks, and the green waters flow endlessly. If you can understand the truth here, you can walk alone and transcend. Although this is the case, it is just ordinary tea and rice. The ancients said: 'If you want to see the scenery beyond a thousand miles, you must go up another floor.' If the opportunity does not leave its position, it will fall into the sea of poison; if the words do not startle the crowd, they will fall into vulgarity. If you can distinguish black and white in the spark of striking a stone, and understand killing and life in the flash of lightning, you can cut off all differences and stand like a cliff of ten thousand feet. Brothers, do you know if there is such a time? Nowadays, the style of speaking Zen is prevalent in all directions, and everyone thinks that they are down-to-earth and their nostrils are facing the sky, but those who truly have the right eye are rare. Therefore, the partial and the orthodox are not unified, and each establishes different views, insisting on their own understanding, and cannot understand the true nature.
理。所謂正法難扶。邪說競興。古人道。信有十分則疑有十分。疑有十分則悟有十分。可將盡平生眼裡所見。耳里所聞。惡知惡解。奇言妙句。禪道佛法。貢高我慢等心。徹底傾瀉。莫存毫末。只就未明未了公案上。立定腳跟。豎起脊梁。無分晝夜。無參處參。無疑處疑。直得東西不辨。南北不分。呆椿椿地。卻如個有氣底死人相似。心隨境化。觸著還知。打破髑髏。不從他得。豈不慶快平生者哉。
大鑒下第二十八世
東明旵禪師法嗣
江寧府東山翼善海舟永慈禪師
成都余氏子。生洪武甲戌。幼孤。見僧輒喜。一日聞生死事大。遂發心出家。奮志參尋知識。首見太初。初問。父母未生前。那個是汝本來面目。師即從東過西叉手而立。初曰。未在更道。師曰。兩眼對兩眼。宣德丁未。出峽游燕京。南詢至武林。謁東明問。無相福田衣。何人合得披。明便掌。師曰作么。明又掌。師曰。一掌不作一掌用。又如何。明覆掌。師曰。老和尚名不虛傳。遂展具三拜。未幾復游金陵。正統丁巳。太監袁誠。請師住持翼善。庚申五月二十八日。東明遺偈曰。分付慈海舟。訪我我無酬。明年之明日。西風笑點頭。明年辛酉。東明如期果寂。成化丙戌師示寂。壽七十三。臘五十餘。塔于寺左。
蘇州
【現代漢語翻譯】 現代漢語譯本： 道理。所謂正法難以扶持，邪說競相興起。古人說：『相信有十分，就懷疑有十分；懷疑有十分，就領悟有十分。』可以將你平生眼睛裡所見、耳朵里所聽，以及錯誤的認知和理解，還有那些奇特的言論和精妙的語句，以及貢高我慢的心，徹底傾瀉出來，不要留下絲毫。只在那些未明白、未了結的公案上，堅定地站穩腳跟，挺直脊樑，不分白天黑夜，無論有沒有可參究的地方都參究，無論有沒有可懷疑的地方都懷疑，直到東西南北都分辨不清，像個呆木樁一樣，卻又像個有氣息的死人一樣，心隨境而變化，觸碰到什麼還知道，打破髑髏（dú lóu，頭蓋骨），不被外物所左右。這樣豈不是一生都感到慶幸和快樂嗎？
大鑒（Dàjiàn，指六祖慧能）下第二十八世
東明旵（Dōngmíng Chǎn）禪師的法嗣
江寧府（今江蘇南京）東山翼善海舟永慈禪師
是成都余氏的兒子，生於洪武甲戌年（1394年），幼年喪父。見到僧人就高興。一天，聽到生死是大事，於是發心出家，立志參訪知識。首先拜見太初（Tàichū）禪師。太初問：『父母未生你之前，哪個是你的本來面目？』禪師就從東邊走到西邊，叉手而立。太初說：『還未說到根本處，再說一遍。』禪師說：『兩眼對著兩眼。』宣德丁未年（1427年），出峽遊歷燕京（今北京），向南尋訪到達武林（今浙江杭州），拜見東明（Dōngmíng）禪師，問：『無相福田衣（wú xiàng fú tián yī，指袈裟），什麼樣的人才配披？』東明就打了他一掌。禪師說：『做什麼？』東明又打了一掌。禪師說：『一掌不當作一掌用，那又該如何？』東明又打了一掌。禪師說：『老和尚名不虛傳。』於是展開坐具，三拜。不久又遊歷金陵（今江蘇南京）。正統丁巳年（1437年），太監袁誠（Yuán Chéng）請禪師住持翼善寺。庚申年（1440年）五月二十八日，東明留下遺偈說：『分付慈海舟（Cí Hǎi Zhōu），訪我我無酬。明年之明日，西風笑點頭。』明年辛酉年（1441年），東明如期圓寂。成化丙戌年（1466年）禪師示寂，享年七十三歲，僧臘五十餘年，塔葬在寺廟左側。
蘇州
【English Translation】 English version: The principle. It is said that the true Dharma is difficult to uphold, and heretical views are flourishing. The ancients said, 'If you have ten parts of belief, you have ten parts of doubt; if you have ten parts of doubt, you have ten parts of enlightenment.' You can completely pour out everything you have seen with your eyes and heard with your ears throughout your life, as well as your wrong perceptions and understandings, those strange words and wonderful phrases, and the arrogant and conceited mind. Do not leave a trace. Only on those unresolved and unclear cases, firmly stand your ground, straighten your spine, regardless of day and night, contemplate where there is something to contemplate, doubt where there is something to doubt, until you can't distinguish east from west, north from south, like a dull wooden stake, yet like a breathing dead person, the mind changes with the environment, and you still know when touched, break the skull (dú lóu, skull), and not be swayed by external things. Wouldn't that be a lifetime of rejoicing and happiness?
28th generation under Dajian (Dàjiàn, refers to the Sixth Patriarch Huineng)
Dharma successor of Chan Master Dongming Chan (Dōngmíng Chǎn)
Chan Master Yongci Haizhou (Yǒngcí Hǎi Zhōu) of Yishan Temple in Dongshan, Jiangning Prefecture (now Nanjing, Jiangsu)
He was the son of the Yu family of Chengdu, born in the Jiaxu year of the Hongwu era (1394 AD). He lost his father in his childhood. He was happy whenever he saw a monk. One day, he heard that birth and death were important matters, so he resolved to become a monk and aspired to visit knowledgeable teachers. He first met Chan Master Taichu (Tàichū). Taichu asked, 'Before your parents gave birth to you, what was your original face?' The Chan Master then walked from east to west and stood with his hands clasped. Taichu said, 'Not yet at the root, say it again.' The Chan Master said, 'Eyes facing eyes.' In the Dingwei year of the Xuande era (1427 AD), he traveled out of the gorge to Yanjing (now Beijing), and traveled south to Wulin (now Hangzhou, Zhejiang), where he visited Chan Master Dongming (Dōngmíng) and asked, 'The formless field of merit robe (wú xiàng fú tián yī, refers to the kasaya), who is worthy to wear it?' Dongming slapped him. The Chan Master said, 'What are you doing?' Dongming slapped him again. The Chan Master said, 'One slap is not used as one slap, then what?' Dongming slapped him again. The Chan Master said, 'The old monk's reputation is well-deserved.' Then he spread out his sitting mat and bowed three times. Soon after, he traveled to Jinling (now Nanjing, Jiangsu). In the Dingsi year of the Zhengtong era (1437 AD), Eunuch Yuan Cheng (Yuán Chéng) invited the Chan Master to preside over Yishan Temple. On the twenty-eighth day of the fifth month of the Gengshen year (1440 AD), Dongming left a farewell verse saying, 'Entrust to Ci Haizhou (Cí Hǎi Zhōu), visit me, I have no reward. Tomorrow of next year, the west wind smiles and nods.' In the Xinyou year of the following year (1441 AD), Dongming passed away as scheduled. In the Bingxu year of the Chenghua era (1466 AD), the Chan Master passed away, at the age of seventy-three, with over fifty years as a monk. His pagoda is buried on the left side of the temple.
Suzhou
府水心月江覺凈禪師
姑蘇范氏子。年十五。從古䂐芟染。永樂壬寅。參峴山宗。后見東明。親依最久。一日問。如何是祖師西來意。明曰。你那裡去來。師進前曲躬曰。和尚那裡去來。明便喝。師亦喝。明打出。后庵居天目。天順間。遷里之水心。成化己亥正月十九日。戒飭徒眾。說偈而逝。壽七十九。臘五十一。
天界中禪師法嗣
邵武府君峰大闡慧通禪師
建寧邵氏子。從斗峰祝髮。往參雪骨中。一夕有省。成偈曰。手把龜毛索。毗盧頂上推。三千諸佛祖。一串穿將來。旦詣丈室見中。中曰。還我話頭來。師復衝口曰。坐斷恒沙界。全心一物無。浮雲都散盡。獨耀一輪孤。中可之。后住君峰二十餘年。清遠之風。從化者眾。弘治辛酉二月十七日。集眾說偈曰。人生七十古來稀。更添一歲事尤奇。若問老僧何處去。虛空獨露笑嘻嘻。沐浴更衣。趺坐而逝。
投子琦禪師法嗣
順天府𣵠州金山寶禪師
參楚山。山問。面南看北斗。且道明甚麼邊事。師曰。和尚合取口好。山曰未在。師曰。瞞別人即得。山曰。如何是透關眼。師振聲一喝。山曰。向上一機又作么生。師曰。青天日卓午。山曰。未夢見在。師曰。木童拈玉線。石女度金針。山曰。轉身一句速道速道。師曰。
【現代漢語翻譯】 現代漢語譯本 府水心月江覺凈禪師
姑蘇（今江蘇蘇州）范氏之子。十五歲時，跟隨古䂐芟剃度出家。永樂壬寅年（1422年），參訪峴山宗。之後拜見東明禪師，親近依止最久。一日，覺凈禪師問道：『如何是祖師西來意？』（What is the meaning of Bodhidharma's coming from the West?）東明禪師說：『你從哪裡來？』覺凈禪師上前曲身行禮說：『和尚從哪裡來？』東明禪師便喝斥一聲，覺凈禪師也喝斥一聲，東明禪師便將他打出。後來覺凈禪師在天目山庵中隱居。天順年間（1457-1464年），遷居到故里的水心。成化己亥年（1479年）正月十九日，告誡囑咐徒眾，說完偈語后圓寂，享年七十九歲，僧臘五十一。
天界中禪師法嗣
邵武府君峰大闡慧通禪師
建寧（今福建建甌）邵氏之子。跟隨斗峰剃度出家。前往參訪雪骨中禪師，一天晚上有所領悟，作偈說：『手把龜毛索，毗盧頂上推。三千諸佛祖，一串穿將來。』（Holding a rope made of tortoise hair, I push it on the top of Vairocana's head. I string all the three thousand Buddhas on it.）第二天早晨到丈室拜見雪骨中禪師，雪骨中禪師說：『還我話頭來。』（Return the topic to me.）慧通禪師立刻回答說：『坐斷恒沙界，全心一物無。浮雲都散盡，獨耀一輪孤。』（Sitting and cutting off the sands of the Ganges, the whole mind is without a single thing. The floating clouds have all dispersed, and a single wheel shines alone.）雪骨中禪師認可了他的見解。後來慧通禪師住在君峰二十多年，清遠的禪風遠播，跟隨他修行的人很多。弘治辛酉年（1501年）二月十七日，召集眾人說完偈語：『人生七十古來稀，更添一歲事尤奇。若問老僧何處去，虛空獨露笑嘻嘻。』（It is rare for people to live to seventy, and it is even more rare to live one year longer. If you ask me where I am going, I will tell you that I am laughing in the empty sky.）沐浴更衣后，結跏趺坐而圓寂。
投子琦禪師法嗣
順天府𣵠州（今河北涿州）金山寶禪師
參訪楚山禪師。楚山禪師問道：『面南看北斗，且道明甚麼邊事？』（Facing south and looking at the Big Dipper, what are you trying to understand?）寶禪師說：『和尚合取口好。』（The master should keep his mouth shut.）楚山禪師說：『未在。』（Not yet.）寶禪師說：『瞞別人即得。』（You can deceive others.）楚山禪師說：『如何是透關眼？』（What is the eye that penetrates the barrier?）寶禪師大喝一聲。楚山禪師說：『向上一機又作么生？』（What about the mechanism above that?）寶禪師說：『青天日卓午。』（The sun is high in the clear sky.）楚山禪師說：『未夢見在。』（I haven't even dreamed of it.）寶禪師說：『木童拈玉線，石女度金針。』（A wooden boy holds a jade thread, and a stone woman passes a golden needle.）楚山禪師說：『轉身一句速道速道。』（Quickly say a turning phrase.）寶禪師說：
【English Translation】 English version Zen Master Yuejiang Juejing of Shuixin Temple, Fu Prefecture
A son of the Fan family of Gusu (present-day Suzhou, Jiangsu). At the age of fifteen, he followed Gu Qushan to be tonsured. In the Renyin year of Yongle (1422), he visited Zen Master Zong of Xian Mountain. Later, he met Dongming and relied on him for the longest time. One day, he asked, 'What is the meaning of Bodhidharma's coming from the West?' Dongming said, 'Where did you come from?' The master stepped forward, bowed, and said, 'Where did the master come from?' Dongming then shouted. The master also shouted. Dongming struck him out. Later, he lived in seclusion in a hermitage on Tianmu Mountain. During the Tianshun period (1457-1464), he moved to Shuixin in his hometown. On the nineteenth day of the first month of the Jihai year of Chenghua (1479), he admonished his disciples and passed away after reciting a verse. He was seventy-nine years old, with fifty-one years as a monk.
Dharma Successor of Zen Master Tianjie Zhong
Zen Master Huìtōng Dàchǎn of Junfeng, Shao Wu Prefecture
A son of the Shao family of Jianning (present-day Jian'ou, Fujian). He was tonsured by Doufeng. He went to visit Xueguzhong. One evening, he had an awakening and composed a verse: 'Holding a rope made of tortoise hair, I push it on the top of Vairocana's head. I string all the three thousand Buddhas on it.' The next morning, he went to the abbot's room to see Zhong. Zhong said, 'Return the topic to me.' The master immediately replied, 'Sitting and cutting off the sands of the Ganges, the whole mind is without a single thing. The floating clouds have all dispersed, and a single wheel shines alone.' Zhong approved of him. Later, he lived at Junfeng for more than twenty years. The style of Qingyuan spread far and wide, and many followed him. On the seventeenth day of the second month of the Xinyou year of Hongzhi (1501), he gathered the assembly and recited a verse: 'It is rare for people to live to seventy, and it is even more rare to live one year longer. If you ask me where I am going, I will tell you that I am laughing in the empty sky.' After bathing and changing clothes, he passed away in the lotus position.
Dharma Successor of Zen Master Touzi Qi
Zen Master Jinshan Bao of Zhuozhou, Shuntian Prefecture (present-day Zhuozhou, Hebei)
He visited Zen Master Chushan. Chushan asked, 'Facing south and looking at the Big Dipper, what are you trying to understand?' The master said, 'The master should keep his mouth shut.' Chushan said, 'Not yet.' The master said, 'You can deceive others.' Chushan said, 'What is the eye that penetrates the barrier?' The master shouted loudly. Chushan said, 'What about the mechanism above that?' The master said, 'The sun is high in the clear sky.' Chushan said, 'I haven't even dreamed of it.' The master said, 'A wooden boy holds a jade thread, and a stone woman passes a golden needle.' Chushan said, 'Quickly say a turning phrase.' The master said:
雨添山色秀。風來竹影移。山拈拄杖。師便喝。拂袖而出。山曰。放汝三十棒。師轉身作禮曰。謝和尚慈悲。山曰。子雖有滔天之浪。且無湛水之波。師俯首默然。山肯之。
□□府唐安湛淵奫禪師
依楚山最久。一日入室次。山問。如何是至理一言。師曰。有口說不得。山曰。松風流水。為甚麼卻說得。師曰。為渠無口。山曰。你道他說些甚麼。師曰。和尚適來問甚麼。山曰。祇如絕音響處。還有說也無。師曰。有則灼然有。只是聞不及。山曰。聞即且置。你道他說個甚麼。師乃豎起拳頭。山曰。還有聞得及者么。師以手指香爐曰。是渠卻聞得。山曰。因甚渠卻聞得。師曰。為渠有耳。山曰。汝亦有兩耳。為甚聞不得。師曰。雖然聞不得。瞞他一點不得。山曰。放汝三十棒。師便禮拜。
襄陽府大云興禪師
久侍楚山。一日山出郡歸。眾途迎。山曰。我不曾下山。亦未嘗出郡。且道甚處去來。師曰。大眾久立。請和尚回寺。山曰。那裡是寺。師曰。鐘聲響得好。山呵呵大笑。師便禮拜。後山付偈曰。躬自西州定宗旨。親從投子付袈裟。他年出世提綱要。不立孤危是作家。
順天府房山石經海珠祖意禪師
掩關次。一日楚山到關前。擊門一下曰。請關主相見。師斂手鞠躬而立。
山曰。趙州無字作么生。師曰。只為婆心切。肝膽向人傾。山曰。不涉有無時如何。師曰。某甲到者里卻不會。山曰。待汝出關。與汝一頓。師曰。某甲即今亦不在關內。山指關門曰。爭奈者個何。師便喝。山曰。天氣炎烝。善加保護。師便禮拜。
□□府長松大心真源禪師
三池張氏子。謁楚山問。從上佛祖言不及處。行不到處請師直指。山拈拄杖曰。聻師便喝。山便打。師又喝。山又打。師便禮拜。一日室中侍立次。山曰。向父母未生前。道一句來。師曰。道不得。山曰。因甚道不得。師曰。他沒口。山曰。大好沒口。師曰。謝師答話。
□□府松藩大悲崇善一天智中國師
彭縣人。體貌奇異。年十二。從月光受業。后居松藩。一日楚山過其廬。師述悟由。山曰。如何是無字意。師曰。出匣吹毛劍。寒光射鬥牛。山曰。趙州因甚道無。師曰。波斯嚼冰雪。不覺齒牙寒。山曰。拈過有無。如何湊泊。師曰。夜深誰把手。同共禦街游。山曰。向上奇特一句作么生。師曰。秋夜家家月。春來處處花。一雙青白眼。何用撒泥沙。山印可之。
□□府中溪隱山昌云禪師
參楚山。山問。汝名甚麼。師曰昌云。山曰號聻。師曰隱山。山曰。云在山中隱。如何又出山。師曰。只因夜來鶴。
【現代漢語翻譯】 山（指某位禪師）問：『趙州禪師的『無』字（指趙州無字公案，意為超越有無對立的境界）該如何理解？』 師（指被提問的禪師）回答：『只因爲婆心（慈悲之心）懇切，肝膽都向人傾訴。』 山（指某位禪師）又問：『不涉及有無的境界時，又該如何？』 師（指被提問的禪師）回答：『我到這裡卻不會了。』 山（指某位禪師）說：『等你出關（指開悟）后，我再打你一頓。』 師（指被提問的禪師）說：『我現在也不在關內（指已經超越了束縛）。』 山（指某位禪師）指著關門說：『那這個又該如何處置？』 師（指被提問的禪師）便大喝一聲。 山（指某位禪師）說：『天氣炎熱，請善加保護自己。』 師（指被提問的禪師）便禮拜。
□□府長松大心真源禪師
三池張氏之子，拜見楚山禪師，問道：『從上佛祖言語無法表達之處，修行無法到達之處，請老師直接指點。』 楚山禪師拿起拄杖說：『聻！』 禪師（指張氏子）便大喝一聲。 楚山禪師便打他。 禪師（指張氏子）又大喝一聲。 楚山禪師又打他。 禪師（指張氏子）便禮拜。 一天在室內侍立時，楚山禪師說：『向父母未生之前，說一句看看。』 禪師（指張氏子）說：『說不出來。』 楚山禪師說：『為什麼說不出來？』 禪師（指張氏子）說：『他沒有口。』 楚山禪師說：『說得好，沒有口。』 禪師（指張氏子）說：『謝謝老師回答。』
□□府松藩大悲崇善一天智中國師
彭縣人，體貌奇異。 十二歲時，跟隨月光出家。 後來住在松藩。 一天楚山禪師經過他的住所，禪師（指一天智中國師）陳述自己開悟的經過。 楚山禪師問：『如何是『無』字的意義？』 禪師（指一天智中國師）回答：『出匣吹毛劍，寒光射鬥牛。』 楚山禪師問：『趙州禪師為什麼說『無』？』 禪師（指一天智中國師）回答：『波斯人嚼冰雪，不覺得牙齒寒冷。』 楚山禪師問：『將有無都拋開，又該如何安頓？』 禪師（指一天智中國師）回答：『夜深誰把手，同共禦街游。』 楚山禪師問：『向上奇特的一句又該如何說？』 禪師（指一天智中國師）回答：『秋夜家家月，春來處處花。 一雙青白眼，何用撒泥沙。』 楚山禪師認可了他。
□□府中溪隱山昌云禪師
拜見楚山禪師。 楚山禪師問：『你叫什麼名字？』 禪師（指昌云禪師）回答：『昌云。』 楚山禪師問：『法號是什麼？』 禪師（指昌云禪師）回答：『隱山。』 楚山禪師說：『云在山中隱藏，為何又出山？』 禪師（指昌云禪師）回答：『只因爲夜來鶴。』
【English Translation】 A monk asked: 'What is the meaning of Zhaozhou's 'Wu' (referring to Zhaozhou's 'Mu' koan, meaning the state beyond the duality of existence and non-existence)?' The Master (the one being asked) replied: 'It is only because of the earnestness of the grandmotherly heart (compassionate heart), that the liver and gallbladder are poured out to people.' The monk asked again: 'What about when it does not involve existence or non-existence?' The Master (the one being asked) replied: 'I don't know about that here.' The monk said: 'When you leave the pass (referring to enlightenment), I will give you a beating.' The Master (the one being asked) said: 'I am not within the pass (referring to having transcended limitations) even now.' The monk pointed to the gate and said: 'What about this?' The Master (the one being asked) then shouted. The monk said: 'The weather is hot, please take good care of yourself.' The Master (the one being asked) then bowed.
Chan Master Zhenyuan Daxin of Changsong in □□ Prefecture
The son of the Zhang family of Sanchi, visited Chan Master Chushan and asked: 'Where the words of the Buddhas and Patriarchs of the past cannot reach, where practice cannot arrive, please directly point it out, Master.' Chan Master Chushan picked up his staff and said: 'Chi!' The Chan Master (referring to the son of the Zhang family) then shouted. Chan Master Chushan then hit him. The Chan Master (referring to the son of the Zhang family) shouted again. Chan Master Chushan hit him again. The Chan Master (referring to the son of the Zhang family) then bowed. One day, while standing in attendance in the room, Chan Master Chushan said: 'Say a word from before your parents were born.' The Chan Master (referring to the son of the Zhang family) said: 'I cannot say it.' Chan Master Chushan said: 'Why can't you say it?' The Chan Master (referring to the son of the Zhang family) said: 'It has no mouth.' Chan Master Chushan said: 'Good, no mouth.' The Chan Master (referring to the son of the Zhang family) said: 'Thank you, Master, for answering.'
National Teacher Zhiguo Yitian Chongshan Dabe of Songfan in □□ Prefecture
A person from Peng County, with unusual appearance. At the age of twelve, he followed Yueguang to become a monk. Later he lived in Songfan. One day Chan Master Chushan passed by his residence, the Chan Master (referring to National Teacher Zhiguo Yitian Chongshan Dabe) recounted his enlightenment. Chan Master Chushan asked: 'What is the meaning of the word 'Wu'?' The Chan Master (referring to National Teacher Zhiguo Yitian Chongshan Dabe) replied: 'A hair-splitting sword drawn from its sheath, its cold light shoots at the Dipper and the Ox constellations.' Chan Master Chushan asked: 'Why did Zhaozhou say 'Wu'?' The Chan Master (referring to National Teacher Zhiguo Yitian Chongshan Dabe) replied: 'A Persian chewing ice and snow, does not feel the coldness of his teeth.' Chan Master Chushan asked: 'Having put aside existence and non-existence, how should one settle down?' The Chan Master (referring to National Teacher Zhiguo Yitian Chongshan Dabe) replied: 'In the deep night, who holds whose hand, together strolling along the imperial street.' Chan Master Chushan asked: 'What about the extraordinary saying that goes beyond?' The Chan Master (referring to National Teacher Zhiguo Yitian Chongshan Dabe) replied: 'Autumn nights, every family has the moon; spring comes, everywhere there are flowers. A pair of clear eyes, why use mud and sand?' Chan Master Chushan approved of him.
Chan Master Changyun Yinshan of Zhongxi Hidden Mountain in □□ Prefecture
Visited Chan Master Chushan. Chan Master Chushan asked: 'What is your name?' The Chan Master (referring to Chan Master Changyun) replied: 'Changyun.' Chan Master Chushan asked: 'What is your Dharma name?' The Chan Master (referring to Chan Master Changyun) replied: 'Yinshan.' Chan Master Chushan said: 'The cloud hides in the mountain, why does it come out of the mountain again?' The Chan Master (referring to Chan Master Changyun) replied: 'Only because of the crane that came last night.'
帶過嶺頭關。山曰。化為霖雨時如何。師曰。遍潤寰區。山曰。忽被猛風吹散時如何。師曰。依舊青天白日。山呵呵大笑。
順天府房山石經豁堂祖裕禪師
成都巨氏子。久從楚山游。一日山閱經次。師詣前曰。和尚看底是甚麼。山喝一喝曰。你道是甚麼聻。師亦喝。山舉起經曰。百千三昧無量妙義。皆從者一卷經流出。且道者一卷經。從甚處得來。師彈指一下。山便休去。
□□府三池月光常慧禪師
簡州李氏子。參楚山。山曰。久聞上座嘗覽大藏。是否。師曰。和尚莫謗某甲好。山曰。白底是紙。黑底是墨。畢竟如何是經。師曰。和尚太殺不本分。山曰。作么生是不本分底道理。師曰。經聻。山曰。似即似。是即未是。師便禮拜。
□□府翠微悟空禪師
關西人。久依楚山。一日入室次。山問。踏翻大地無寸土。徹底窮源事若何。師曰。有星皆拱北。無水不朝東。山曰。還假履踐功用也無。師曰。履踐則不無。功用即不可得。山曰。只個不可得處亦不可得。子又作么生。師擬進語。山震威一喝。師曰。恩大難酬。便禮拜。
江寧府高座古溪覺澄禪師
蔚州人。從雲中天暉昶芟染。閱大藏曆五寒暑。于無字話染指。乃叩月溪。復往投子見楚山。親炙久之。得盡其
【現代漢語翻譯】 現代漢語譯本 帶過嶺頭關。楚山問：『化為霖雨時如何？』 禪師說：『遍潤寰區。』 楚山問：『忽被猛風吹散時如何？』 禪師說：『依舊****。』 楚山呵呵大笑。
順天府（明清時期的行政區劃，大致位於今北京市）房山石經豁堂祖裕禪師
成都巨氏之子。長久跟隨楚山遊學。一日，楚山在看經書，禪師走到他面前問：『和尚看的是什麼？』 楚山呵斥一聲說：『你說是什麼？』 禪師也呵斥一聲。楚山舉起經書說：『百千三昧（Samadhi，佛教術語，指正定）無量妙義，都從這一卷經書流出。』 接著說：『且說這一卷經書，從什麼地方得來？』 禪師彈指一下。楚山便停止了追問。
□□府三池月光常慧禪師
簡州李氏之子。參拜楚山。楚山問：『久聞上座曾經瀏覽大藏經（Tripitaka，佛教經典總稱），是這樣嗎？』 禪師說：『和尚不要誹謗我。』 楚山說：『白的是紙，黑的是墨，到底什麼是經？』 禪師說：『和尚太不本分。』 楚山說：『怎麼是不本分的道理？』 禪師說：『經！』 楚山說：『像就像，是還不是。』 禪師便禮拜。
□□府翠微悟空禪師
關西人。長久依止楚山。一日入室時，楚山問：『踏翻大地無寸土，徹底窮源事若何？』 禪師說：『有星皆拱北，無水不朝東。』 楚山說：『還假借履踐功用嗎？』 禪師說：『履踐則不無，功用即不可得。』 楚山說：『只個不可得處亦不可得，你又怎麼說？』 禪師想要說話，楚山震威一喝。禪師說：『恩大難酬。』 便禮拜。
江寧府（明清時期的行政區劃，大致位於今南京市）高座古溪覺澄禪師
蔚州人。跟隨雲中天暉昶芟染學習，閱讀大藏經經歷了五年寒暑，在無字話上有所領悟，於是拜訪月溪，又前往投子山拜見楚山，親近很久，得到了他的全部教誨。
【English Translation】 English version Passing through the Lingtou Pass. Chushan asked: 'What happens when it transforms into abundant rain?' The Zen master said: 'It nourishes the entire world.' Chushan asked: 'What happens when it is suddenly scattered by a strong wind?' The Zen master said: 'It remains the same ****.' Chushan laughed heartily.
Zen Master Zuyu of Huotang, Fangshan Stone Sutra, Shuntian Prefecture (an administrative division during the Ming and Qing dynasties, roughly located in present-day Beijing)
A son of the Ju family of Chengdu. He followed Chushan for a long time. One day, Chushan was reading scriptures, and the Zen master approached him and asked: 'What is the monk reading?' Chushan shouted, 'What do you say it is?' The Zen master also shouted. Chushan raised the scripture and said: 'Hundreds of thousands of Samadhis (Samadhi, a Buddhist term referring to concentration) and immeasurable wonderful meanings all flow from this one scripture.' Then he said: 'Tell me, where does this scripture come from?' The Zen master snapped his fingers. Chushan stopped questioning.
Zen Master Changhui of Yueguang, Sanchi, □□ Prefecture
A son of the Li family of Jianzhou. He visited Chushan. Chushan asked: 'I have long heard that you have read the Tripitaka (Tripitaka, the general term for Buddhist scriptures), is that so?' The Zen master said: 'Monk, do not slander me.' Chushan said: 'White is paper, black is ink, what exactly is scripture?' The Zen master said: 'Monk, you are too unconventional.' Chushan said: 'What is the principle of being unconventional?' The Zen master said: 'Scripture!' Chushan said: 'It resembles, but it is not yet it.' The Zen master then bowed.
Zen Master Wukong of Cuiwei, □□ Prefecture
A person from Guanxi. He relied on Chushan for a long time. One day, when entering the room, Chushan asked: 'Trampling the earth, there is not an inch of soil; thoroughly investigating the source, what is the matter?' The Zen master said: 'All stars bow to the North, no water does not flow to the East.' Chushan said: 'Is it still necessary to borrow the function of practice?' The Zen master said: 'Practice is not absent, but function is unattainable.' Chushan said: 'This unattainable place is also unattainable, what do you say?' The Zen master was about to speak, but Chushan shouted with power. The Zen master said: 'The kindness is too great to repay.' Then he bowed.
Zen Master Juecheng of Guqi, Gaozuo, Jiangning Prefecture (an administrative division during the Ming and Qing dynasties, roughly located in present-day Nanjing)
A person from Weizhou. He followed Tianhui Changshan of Yunzhong to study, and read the Tripitaka for five years. He had some understanding of the wordless words, so he visited Yuexi, and then went to Touzi Mountain to see Chushan. He was close to him for a long time and received all his teachings.
旨。隱固始之南山有年。明天順間。住金陵高座。
結制小參。三條椽下坐堆堆。把定身心若死灰。撥出爐中些子火。驚天動地一聲雷。還有不惜眉毛者么。良久乃曰。有時三世諸佛。與火爐說法。覓火和煙得。有時火爐說法。三世諸佛諦聽。擔泉帶月歸。於斯會得。芥子納須彌也得。須彌納芥子也得。正眼觀來。兩個火爐。三世諸佛。結住于青州布衫。一粒芥子。百億須彌。收歸於雲門胡餅。兩堂雲水穿又穿不得。咬又咬不得。大眾。正當恁么時。畢竟作么生。還會么。拍案曰。眉間拶出金剛𦦨。露柱燈籠盡放光。成化癸巳八月九日。集眾訣別。端坐而逝。少頃眾泣。師復開目曰。不須如是。復瞑目長往。
圭庵祖玠侍者
因病次。楚山入寮躬視。時值心上座來。山顧師曰。如何是心。師曰。開口不容情。山曰。未在師返顧心曰。何不禮拜和尚。心便就禮一拜。山休去。后病革。有痛苦聲。山曰。平日得力句。到者時節。還用得著么。師魁首。山曰。既用得著。又叫喚作么。師曰。痛則叫。癢則笑。師曰。只如三寸氣斷。向何處安身立命。師曰。雨過天晴。青山依舊。山曰。從今別後。再得相見否。師曰。曠劫不違。今何有間。山曰。恁么則子不曾病耶。師曰。病與不病。總不相干。山復執師手
【現代漢語翻譯】 現代漢語譯本： 旨。（僧人法號）隱居在固始縣的南山多年。明朝天順年間（1457-1464），住在金陵（今南京）高座寺。
結制小參（禪宗寺院在結制期間舉行的小參，即簡短的開示）。三條椽下坐著許多人，把定身心如同死灰一般。從爐中撥出一點火星，發出驚天動地的雷聲。還有不吝惜眉毛的人嗎？（意指有沒有人敢於直面真理，不怕被燒傷）良久才說，有時三世諸佛（過去、現在、未來的一切佛），與火爐一起說法，尋找火和煙的來源。有時火爐說法，三世諸佛認真諦聽，挑水背月而歸。如果能領會這個道理，芥子也能容納須彌山，須彌山也能容納芥子。用正眼來看，兩個火爐，三世諸佛，都結住在青州布衫上（意指一切法歸於平常）。一粒芥子，百億須彌，都收歸於雲門胡餅（意指一切差別歸於平等）。兩堂雲水僧（指四處參學的僧人）穿也穿不過去，咬也咬不得。大眾，正在這個時候，到底該怎麼辦？會嗎？拍案說，眉間擠出金剛杵（佛教法器，象徵堅不可摧的智慧），露柱燈籠都放出光芒。成化癸巳年（1473）八月九日，聚集眾人訣別，端坐而逝。過了一會兒，眾人哭泣，師父又睜開眼睛說，不必這樣。又閉上眼睛，長逝而去。
圭庵祖玠（人名）侍者
因病重，楚山（人名）進入寮房親自探視。當時正值心上座（僧人職位）前來。楚山看著侍者說，什麼是心？侍者說，開口不容情（意指真心直白，不留情面）。楚山說，還沒有說到你的心。反過來問心上座，為什麼不禮拜和尚？心上座便去禮拜了一下。楚山便離開了。後來侍者病情加重，發出痛苦的聲音。楚山說，平日裡得力的語句，到這個時候，還能用得上嗎？侍者點頭。楚山說，既然用得上，又叫喚什麼？侍者說，痛就叫，癢就笑。楚山說，如果三寸氣斷了，向哪裡安身立命？侍者說，雨過天晴，青山依舊。楚山說，從今以後，還能再相見嗎？侍者說，曠劫不違（意指永不分離），現在有什麼間隔？楚山說，這樣說，你就不曾生病嗎？侍者說，病與不病，總不相干。楚山又握住侍者的手。
【English Translation】 English version: Zhi. (Monk's Dharma name) He lived in seclusion on the South Mountain of Gushi for many years. During the Tianshun period (1457-1464) of the Ming Dynasty, he resided at Gaozuo Temple in Jinling (present-day Nanjing).
Concluding the Seclusion - Short Dharma Talk. Sitting under the three rafters, everyone is still. Holding the mind like dead ashes. Plucking a spark from the furnace, a thunderous sound shakes the heavens and the earth. Are there any who do not cherish their eyebrows? (Meaning: Is there anyone who dares to face the truth directly, unafraid of being burned?) After a long silence, he said, 'Sometimes the Buddhas of the Three Worlds (past, present, and future) preach the Dharma with the furnace, seeking the source of fire and smoke. Sometimes the furnace preaches the Dharma, and the Buddhas of the Three Worlds listen attentively, carrying water and returning under the moonlight. If one can understand this principle, a mustard seed can contain Mount Sumeru, and Mount Sumeru can contain a mustard seed. Viewing with the true eye, two furnaces, the Buddhas of the Three Worlds, are all bound to the blue cloth robe of Qingzhou (meaning all dharmas return to the ordinary). A mustard seed, hundreds of millions of Mount Sumerus, are all gathered into the Yunmen sesame cake (meaning all differences return to equality). The monks of the two halls cannot pass through it, nor can they bite it. Everyone, at this very moment, what should be done? Do you understand?' He slapped the table and said, 'The Vajra pestle (a Buddhist instrument symbolizing indestructible wisdom) is squeezed out from between the eyebrows, and the lamp posts shine brightly.' On the ninth day of the eighth month of the Gui Si year (1473) of the Chenghua era, he gathered everyone to bid farewell, sat upright, and passed away. After a while, the crowd wept, and the master opened his eyes again and said, 'There is no need to be like this.' Then he closed his eyes and passed away peacefully.
Attendant Guian Zujie (person's name)
Due to a severe illness, Chushan (person's name) entered the abbot's room to visit him personally. At that time, the senior monk Xin (monk's position) came. Chushan looked at the attendant and said, 'What is the mind?' The attendant said, 'Speaking without sentimentality (meaning speaking truthfully and directly, without holding back).' Chushan said, 'You haven't spoken about your mind yet.' He turned to ask the senior monk Xin, 'Why don't you bow to the abbot?' The senior monk Xin then bowed once. Chushan then left. Later, the attendant's illness worsened, and he made sounds of pain. Chushan said, 'The powerful words you usually rely on, can you still use them at this time?' The attendant nodded. Chushan said, 'Since you can use them, why are you still crying out?' The attendant said, 'I cry when it hurts, and I laugh when it itches.' Chushan said, 'If your last breath is cut off, where will you settle your body and life?' The attendant said, 'After the rain, the sky clears, and the green mountains remain the same.' Chushan said, 'After we part from now on, will we ever meet again?' The attendant said, 'For countless eons, we will not be separated (meaning never separated), what separation is there now?' Chushan said, 'In that case, you have never been sick?' The attendant said, 'Being sick or not being sick is completely irrelevant.' Chushan then held the attendant's hand again.
曰。者是甚麼。師便合掌曰。某當行矣。振身端坐而逝。
廣善潭禪師法嗣
鳳陽府槎山護國無用文全禪師
濟南商河劉氏子。年十九。投靈巖祝髮。初見月天。次參別傳有省入。傳問。虛空粉碎。大地平沉。汝在甚麼處安身立命。師曰。昨夜泥牛吞皓月。今朝木馬吐清風。傳曰。一歸何處聻。師曰。一自白牛歸雪嶺。直至如今不見蹤。傳頷之。復往金山。謁無極。極囑師見寶月。月問。有草鞋錢么。師曰。青山不露頂。曰如何是應物現形。師曰。孤光明月普天輝。萬象森羅全體現。一日月入堂坐次。叫曰。寒寒。師便搬火爐向前。月曰。如何是火爐邊事。師敲火爐三下。月微笑而出。入室次。月拈拄杖子。者是拄杖子。且道主在甚麼處。師奪拄杖擲地。叉手而立。月曰。看者漢撞卻拄杖子了也。師拂袖便出。月為印可。后出世槎山。
上堂。法不孤起。仗境方生。道本無言。因言顯道。今來龍象交參。諸山共處。感皇上之洪恩。賢士大夫之護佑。安立禪期。助斯聖化。命山僧舉揚宗眼。令末運得種善根。雖然。猶未是衲衣下事。且作么生是衲衣下事。
僧問。三乘即不問。直指事如何。師曰。雙峰頂上鶴棲樹。九龍山下鳥啼花。曰西來祖意蒙師指。東土相傳事若何。師曰。嶺上青松
【現代漢語翻譯】 現代漢語譯本： 禪師說：『這是什麼？』 禪師便合掌說：『我應當走了。』說完，挺直身體端坐而逝。
廣善潭禪師的法嗣
鳳陽府槎山護國無用文全禪師
是濟南商河劉氏的兒子。十九歲時，到靈巖寺剃度出家。最初拜見月天禪師，後來參訪別傳禪師有所領悟。別傳禪師問：『虛空粉碎，大地平沉，你身在什麼地方安身立命？』 禪師回答說：『昨夜泥牛吞食了皓月，今朝木馬吐出清風。』 別傳禪師說：『最終歸向何處呢？』 禪師說：『自從白牛回到雪嶺，直到如今不見蹤影。』 別傳禪師點頭認可。禪師又前往金山寺，拜見無極禪師。無極禪師囑咐禪師去拜見寶月禪師。寶月禪師問：『有買草鞋的錢嗎？』 禪師回答說：『青山不露山頂。』 寶月禪師問：『如何是應物現形？』 禪師回答說：『孤光明月照耀普天，萬象森羅全部顯現。』 一天，寶月禪師進入禪堂坐下，叫道：『寒冷，寒冷。』 禪師便搬來火爐放在前面。寶月禪師說：『如何是火爐邊的事？』 禪師敲了三下火爐。寶月禪師微笑而出。進入室內后，寶月禪師拿起拄杖，說：『這是拄杖，那麼主人在什麼地方？』 禪師奪過拄杖扔在地上，叉手而立。寶月禪師說：『看這人把拄杖撞壞了。』 禪師拂袖便走。寶月禪師為他印可。後來禪師出任槎山住持。
上堂說法，禪師說：『法不孤立生起，憑藉外境才能顯現。道本來沒有言語，因為言語才能顯明道。如今各位龍象齊聚一堂，諸位同道共處一處，感謝皇上（皇帝）的洪恩，賢士大夫的護佑，安立禪期，輔助這聖明的教化。命我這山僧舉揚宗門眼目，令末法時代的人們得以種下善根。』 雖然如此，但這還不是衲衣下的真事。那麼，什麼是衲衣下的真事呢？
有僧人問道：『三乘教法暫且不問，直指心性的事如何？』 禪師說：『雙峰頂上白鶴棲息在樹上，九龍山下鳥兒啼叫花兒盛開。』 僧人說：『西來祖師的意旨，蒙受禪師指點，東土相傳的事又如何呢？』 禪師說：『嶺上青松。』
【English Translation】 English version: He said, 'What is this?' The master then put his palms together and said, 'I should be going.' He straightened his body, sat upright, and passed away.
Successor of Chan Master Guangshan Tan
Chan Master Wuyong Wenquan of Huguo Temple on Chashan Mountain in Fengyang Prefecture
He was a son of the Liu family from Shanghe, Jinan. At the age of nineteen, he entered Lingyan Temple to have his head shaved. He first met Master Yuetian, and later visited Biechuan, gaining insight. Biechuan asked, 'When the void is shattered and the earth is flattened, where do you settle your body and establish your life?' The master replied, 'Last night, the mud ox swallowed the bright moon; this morning, the wooden horse exhales a clear breeze.' Biechuan said, 'Where does the one return?' The master said, 'Since the white ox returned to the Snow Mountains, its tracks have not been seen until now.' Biechuan nodded in approval. He then went to Jinshan Temple to visit Wuji. Wuji instructed the master to see Baoyue. Baoyue asked, 'Do you have money for straw sandals?' The master replied, 'The green mountain does not reveal its peak.' Baoyue said, 'What is responding to things and manifesting forms?' The master said, 'The solitary bright moon shines throughout the heavens; all phenomena in the myriad realms are fully revealed.' One day, Baoyue entered the hall and sat down, exclaiming, 'Cold, cold.' The master then moved the brazier forward. Baoyue said, 'What is the matter by the brazier?' The master knocked the brazier three times. Baoyue smiled and left. Entering the room again, Baoyue picked up a staff and said, 'This is a staff; where is the master?' The master snatched the staff and threw it to the ground, standing with his hands folded. Baoyue said, 'Look, this man has broken the staff.' The master flicked his sleeves and left. Baoyue gave him his approval. Later, the master became the abbot of Chashan.
Ascending the hall, the master said, 'The Dharma does not arise alone; it depends on circumstances to manifest. The Tao is originally without words; it is through words that the Tao is revealed. Now, dragons and elephants gather together, and all mountains share this place. We are grateful for the Emperor's (皇上) great kindness and the protection of virtuous scholars and officials. We have established a Chan session to assist in this sacred transformation. I, this mountain monk, am ordered to raise the eye of the school, so that people in the degenerate age may plant the roots of goodness.' However, this is still not the true matter beneath the patched robe. So, what is the true matter beneath the patched robe?
A monk asked, 'The Three Vehicles are not in question; what about the matter of directly pointing to the mind?' The master said, 'On the peak of Shuangfeng, cranes perch on trees; below Jiulong Mountain, birds sing and flowers bloom.' The monk said, 'The meaning of the Western Patriarch, I am grateful for the master's guidance; what about the matter transmitted in the Eastern Land?' The master said, 'Green pines on the ridge.'
千古秀。澗邊流水萬年清。
問。如何是白水境。師曰。一片荒田堆四野。三間茅屋壯諸山。曰如何是境中人。師曰。白虎頭邊天子廟。黑龍潭上帝王基。曰人境兩忘時如何。師曰。蘇武不知青羝意。七郎常恨白鴉歸。僧禮拜。師拍案一下。
江寧府崇福大慧覺華禪師
維揚劉氏子。初見海舟有省。復參寶月于繁昌。獲印證。住後上堂。舉拂子曰。威音那畔只是者個。如今目前也只是者個。若喚作拂子。瞎卻人天眼目。不喚作拂子。亦瞎卻人天眼目。大眾。畢竟喚作甚麼。若也直下見得。便知迦葉微笑。得紹如來傳燈。二祖覓心。堪續祖宗正脈。驀豎拂子曰。還見得么。良久曰。千聖不能識。擊拂子下座。
河南府伏牛翠峰德山禪師
關陜西夏人。幼質樸。年三十始出家。從雲南牛首海為弟子。海寂。師得遍參。而礙膺之物。終苦未除。因古峰指參寶月潭。潭曰。子期心固遠。特欠一番徹骨在。過此從死中活來。向人出言吐氣。始有著落。不然。總沒交涉也。師聞。於是入伏牛。苦心六年。始得大悟。出世瓣香。為潭公拈出也。異日在都門吉祥時。以眾廣。朝廷聽讒言致怒。師為舍眾。歸伏牛。眾益盛。說法凡三十年。一日謂眾曰。歸歟歸歟。吾北人歸化首丘愿也。遂還京居延壽。未
【現代漢語翻譯】 現代漢語譯本： 千古秀麗，澗邊的流水萬年清澈。
問：如何是白水境？（白水境：指一種清凈、空明的精神境界） 師父說：一片荒涼的田地堆積在四野，三間茅屋雄壯地聳立在群山之間。 問：如何是境中人？ 師父說：白虎頭邊有天子廟，黑龍潭上有上帝王基。（白虎、黑龍：此處可能指風水寶地或某種象徵） 問：人與境兩相忘懷時如何？ 師父說：蘇武不知道公羊的意圖，七郎常常怨恨白鴉的歸來。（蘇武、七郎：此處可能引用典故，表達一種思鄉或無奈的心情） 僧人禮拜。師父拍了一下桌子。
江寧府崇福寺大慧覺華禪師
是維揚劉氏之子。最初見到海舟禪師有所領悟，又在繁昌參拜寶月禪師，獲得印證。住持寺院後上堂說法，拿起拂塵說：威音王佛（指過去久遠劫以前的佛）那邊只是這個，如今目前也只是這個。如果稱它為拂塵，就遮蔽了人天的眼目；如果不稱它為拂塵，也遮蔽了人天的眼目。大眾，究竟應該稱它為什麼？如果能夠當下見到，便知道迦葉尊者（摩訶迦葉，佛陀十大弟子之一，以頭陀苦行著稱）的微笑，能夠繼承如來佛的傳燈，二祖慧可（禪宗二祖）覓心，能夠延續祖師的正脈。隨即豎起拂塵說：還見到了嗎？良久后說：千聖也不能認識。擊打拂塵，走下法座。
河南府伏牛山翠峰德山禪師
是關陜西夏人。幼年質樸，三十歲才出家，跟隨雲南牛首山的海禪師為弟子。海禪師圓寂后，德山禪師廣泛參學，但障礙他開悟的東西，始終未能去除。後來古峰禪師指點他去參拜寶月潭禪師。寶月潭禪師說：你的志向雖然堅定而長遠，但特別欠缺一番徹骨的體驗。過了這一關，從死中活過來，向人說話吐氣，才算有了著落。不然，總沒有關係。德山禪師聽了，於是進入伏牛山，苦心修行六年，才得以大悟。出世弘法，是寶月潭禪師為他推薦的。後來在都城吉祥寺時，因為信眾眾多，朝廷聽信讒言而發怒，德山禪師爲了保全大眾，回到伏牛山。信眾更加興盛。說法共三十年。一天對大眾說：回去吧，回去吧，我是北方人，有歸化故鄉的願望。於是回到京城居住在延壽寺，未
【English Translation】 English version: A thousand ages of beauty. The stream by the ravine is clear for ten thousand years.
Question: What is the realm of White Water? (Realm of White Water: Refers to a pure and clear spiritual state) The Master said: A desolate field piles up in the four wildernesses. Three thatched huts stand majestically among the mountains. Question: What is the person in the realm? The Master said: Beside the White Tiger's head is the Temple of the Son of Heaven. Above the Black Dragon Pool is the foundation of the Emperor's throne. (White Tiger, Black Dragon: Here may refer to auspicious Feng Shui locations or some kind of symbolism) Question: What happens when the person and the realm are both forgotten? The Master said: Su Wu did not know the intention of the male goat. Qi Lang often resented the return of the white crow. (Su Wu, Qi Lang: Here may be allusions, expressing a feeling of homesickness or helplessness) The monk prostrated. The Master slapped the table once.
Zen Master Dahui Juehua of Chongfu Temple in Jiangning Prefecture
Was a son of the Liu family of Weiyang. He initially had an awakening upon seeing Zen Master Haizhou, and later visited Zen Master Baoyue in Fanchang, obtaining confirmation. After residing in the temple, he ascended the hall and said, holding up a whisk: On the other side of Buddha Weiyin (referring to a Buddha from a distant past kalpa), it is just this. Right now, before our eyes, it is also just this. If you call it a whisk, you blind the eyes of humans and devas; if you do not call it a whisk, you also blind the eyes of humans and devas. Everyone, what should you call it? If you can see it directly, then you will know the smile of Venerable Kasyapa (Mahakasyapa, one of the ten great disciples of the Buddha, known for his ascetic practices), and be able to inherit the transmission of the lamp of the Tathagata. The Second Patriarch Huike (the Second Patriarch of Zen) seeking the mind, can continue the orthodox lineage of the ancestors. Suddenly raising the whisk, he said: Do you see it? After a long silence, he said: A thousand sages cannot recognize it. He struck the whisk and descended from the seat.
Zen Master Deshan Cuifeng of Funiu Mountain in Henan Prefecture
Was a native of Western Xia in Guanshan. He was simple in his youth, and only became a monk at the age of thirty, following Zen Master Hai of Niushou Mountain in Yunnan as a disciple. After Zen Master Hai passed away, Zen Master Deshan widely studied, but the things that hindered his enlightenment were never removed. Later, Zen Master Gufeng directed him to visit Zen Master Baoyue Tan. Zen Master Baoyue Tan said: Your aspiration is firm and far-reaching, but you especially lack a thorough experience. Pass this barrier, come alive from death, and your words and breath will have a basis. Otherwise, it is all irrelevant. Zen Master Deshan heard this, and then entered Funiu Mountain, cultivating diligently for six years, and then attained great enlightenment. His emergence into the world to propagate the Dharma was recommended by Zen Master Baoyue Tan. Later, at Jixiang Temple in the capital, because of the large number of followers, the court listened to slander and became angry. Zen Master Deshan, in order to protect the masses, returned to Funiu Mountain. The followers became even more prosperous. He preached the Dharma for thirty years. One day he said to the assembly: Let's go back, let's go back, I am a northerner, and I have the desire to return to my homeland. Then he returned to the capital and resided in Yanshou Temple, not yet
幾示寂。年八十有一。弟子奉全身。瘞于寺普同之後。有贊師像曰。有風斯清。有月斯明。猗歟翠峰。玉振金聲。
大岡澄禪師法嗣
杭州府天真毒峰季善禪師
鳳陽吳氏子。父宦遊廣東雷陽而生。年十七出家。初遇源明。明示以無字話。師當下便能領解。舉陳明。明曰。我二十年看個無字。如蚊子上鐵牛。子才學做工夫。便有許多知見。復曰。觀子根器雖異。切莫被人哄去作長老。誤汝大事。師蒙誨。誓此生以悟為期。正統壬戌。入川參無際。會際赴召入京。遂掩關。關中不設臥具。惟置小凳。昏重並去凳。一日聞鐘聲有省。說偈曰。沉沉寂寂絕施為。觸著無端吼似雷。動地一聲訊息盡。髑髏粉碎夢初回。其時適際遷化。遂依月溪。溪曰。佛法不是鮮魚。怕爛卻那。日惟東敲西擊。暗垂勘驗。一日侍溪園中坐次。溪曰。你向來看甚麼話頭。師曰無字。溪曰。如何是無。師曰。如今看來。恰似口金剛王寶劍。溪曰。如何是金剛王寶劍。師曰。寒光𦦨𦦨。耀古騰今。溪曰。還我劍來。師曰。擬動則犯他鋒铓。溪曰。橫按當軒時如何。師曰。佛來也殺。祖來也殺。溪曰。老僧來聻。師曰。亦不相饒。溪曰。殺后如何。師曰。且喜天下太平。溪曰。畢竟如何是無字意。師曰。贓賊分明。溪曰。賊即且置。
【現代漢語翻譯】 現代漢語譯本： 幾時圓寂？享年八十一歲。弟子們將他的全身供奉起來，埋葬在寺院普同塔之後。有讚頌禪師像的詩說：『有了風才顯得清爽，有了月才顯得明亮。啊，翠峰禪師，他的言論如玉石般鏗鏘，如金聲般洪亮。』
大岡澄禪師的法嗣
杭州府天真毒峰季善禪師
是鳳陽吳氏之子。父親做官遊歷到廣東雷陽時生下了他。十七歲出家。最初遇到源明禪師。源明禪師用『無』字話頭來開示他。季善禪師當下就能領悟理解。源明禪師舉陳明禪師的例子說：『我二十年來看這個『無』字，就像蚊子叮鐵牛一樣。你才開始學做功夫，就有了這麼多的知見。』又說：『看你的根器雖然與衆不同，千萬不要被人哄騙去做長老，耽誤了你的大事。』季善禪師受到教誨，發誓此生以開悟為目標。正統壬戌年（1442年），進入四川參訪無際禪師。適逢無際禪師奉詔入京，於是季善禪師閉關。閉關期間不設臥具，只放一個小凳子。昏沉時就把凳子也拿走。一天，聽到鐘聲有所領悟，說了偈語：『沉沉寂寂，斷絕一切作為，觸動了無端，吼聲如雷。動地一聲，訊息全無，骷髏粉碎，大夢初醒。』當時恰逢無際禪師圓寂，於是依止月溪禪師。月溪禪師說：『佛法不是鮮魚，怕它腐爛嗎？』每天只是東敲西擊，暗中進行勘驗。一天，侍奉月溪禪師在園中坐著，月溪禪師問：『你向來看什麼話頭？』季善禪師說：『無』字。月溪禪師問：『如何是無？』季善禪師說：『如今看來，恰似口金剛王寶劍。』月溪禪師問：『如何是金剛王寶劍？』季善禪師說：『寒光閃閃，照耀古今。』月溪禪師問：『還我劍來。』季善禪師說：『想要動就觸犯了他的鋒芒。』月溪禪師問：『橫按當軒時如何？』季善禪師說：『佛來也殺，祖來也殺。』月溪禪師問：『老僧來呢？』季善禪師說：『也不相饒。』月溪禪師問：『殺了之後如何？』季善禪師說：『且喜天下太平。』月溪禪師問：『到底如何是『無』字的意義？』季善禪師說：『贓賊分明。』月溪禪師問：『賊就先放一邊。』
【English Translation】 English version: When did he pass away? He lived to the age of eighty-one. His disciples enshrined his whole body and buried it behind the temple's public pagoda. There is a poem praising the Zen master's image: 'With wind, there is clarity; with the moon, there is brightness. Ah, Zen Master Cuifeng (Green Peak), his words are like the clanging of jade, like the resounding of golden bells.'
Successor of Zen Master Dagang Cheng
Zen Master Dufeng Jishan (Poison Peak Season Good) of Tianzhen (Heavenly Innocence) Monastery in Hangzhou Prefecture
He was the son of the Wu family of Fengyang. His father was an official traveling in Leiyang, Guangdong, when he was born. He left home at the age of seventeen. He first encountered Zen Master Yuanming (Source Brightness). Yuanming pointed him to the 'Wu' (no) word koan. Zen Master Jishan was able to understand it immediately. Yuanming cited the example of Zen Master Chenming (Old Brightness), saying, 'I have been looking at this 'Wu' for twenty years, like a mosquito biting an iron ox. You have just started to practice, and you already have so many views.' He also said, 'Although your potential is different, do not be deceived into becoming an abbot, which would delay your great matter.' Zen Master Jishan, receiving this instruction, vowed to make enlightenment his goal in this life. In the Renxu year of the Zhengtong era (1442), he entered Sichuan to visit Zen Master Wuji (Boundless). When Wuji was summoned to the capital, Jishan secluded himself. During his seclusion, he did not set up bedding, only a small stool. When drowsy, he would remove the stool as well. One day, he had an awakening upon hearing the sound of a bell, and said in a verse: 'Silent and still, cutting off all actions, touching the causeless, roaring like thunder. With a earth-shaking sound, all news vanishes, the skull shatters, and the great dream awakens.' At that time, Wuji had just passed away, so he relied on Zen Master Yuexi (Moon Stream). Yuexi said, 'The Dharma is not fresh fish, afraid of rotting, is it?' Every day, he would knock and strike from east to west, secretly conducting examinations. One day, while attending Yuexi in the garden, Yuexi asked, 'What koan have you been looking at?' Jishan said, 'Wu' (no). Yuexi asked, 'What is Wu?' Jishan said, 'Now it seems like a Vajra King sword in the mouth.' Yuexi asked, 'What is the Vajra King sword?' Jishan said, 'The cold light flashes, illuminating the past and present.' Yuexi asked, 'Return my sword.' Jishan said, 'To move is to offend its sharpness.' Yuexi asked, 'What about when it is held horizontally in the doorway?' Jishan said, 'Kill the Buddha if he comes, kill the Patriarch if he comes.' Yuexi asked, 'What about when the old monk comes?' Jishan said, 'I will not spare him either.' Yuexi asked, 'What happens after killing?' Jishan said, 'Rejoice, the world is at peace.' Yuexi asked, 'Ultimately, what is the meaning of the word 'Wu'?' Jishan said, 'The stolen goods are clear.' Yuexi said, 'Let's put the thief aside for now.'
還我贓來。師曰。六六三十六。溪曰。未在更道。師曰。夜短睡不足。日長饑有餘。溪曰。牛過窗欞。頭角四蹄都過了。因甚尾巴過不得。師曰。了無一法當情。瞥爾通身露地。溪曰。你即今向甚麼處安身立命。師曰。何處不稱尊。后辭溪。抵浙掩關天目萬峰庵。月溪亦蒙旨欽賜歸金陵大岡。遣書召師付囑。師適因事他出。溪臨委息。命送衣拂𢍁之。師住山凡四十餘載。天順間。建西湖之三塔。洎天目之招明。吳山之寶蓮。南山之甘露。成化初。掩關石屋。后住慈雲嶺天真。
僧問。如何是和尚家風。師曰。前江潮急魚行澀。后嶺峰高鳥泊難。
僧請益曰。高峰道。海底泥牛銜月走。巖前石虎抱兒眠。鐵蛇鉆入金剛眼。崑崙騎象鷺鷥牽。此四句內。有一句。能殺能活能縱能奪。若人檢點得出。一生參學事畢。未審是那一句。師曰。待汝悟即向汝道。曰不會。師曰。不見道。你有拄杖子。我與你拄杖子。你無拄杖子。我奪卻你拄杖子。
示眾。寶劍全提日用中。高揮大抹肯從容。卷兮魂膽迎風喪。舒也髑髏遍地橫。萬死萬生渾不顧。一槍一騎便收功。趙州性命分明也。血刃參天不露鋒。以拂子拂一拂曰。虛空廓徹無訊息。萬里無雲天漢碧。拶得須彌入藕絲。彌勒釋迦齊叫屈。倒騎鐵馬逐西風。驚得泥
【現代漢語翻譯】 現代漢語譯本： 僧人說：『還我贓物來。』 老師說：『六六三十六。』 僧人說：『還沒有說到要點。』 老師說：『夜晚太短睡眠不足，白天太長飢餓有餘。』 僧人說：『牛從窗欞經過，頭角四蹄都過去了，為什麼尾巴過不去？』 老師說：『沒有一法可以符合實情，一下子就全身赤裸地暴露出來。』 僧人說：『你現在要到什麼地方安身立命？』 老師說：『哪裡不稱尊？』 後來（老師）告別月溪，前往浙江，隱居在天目山的萬峰庵。月溪也奉旨欽賜返回金陵的大岡，派人送信召老師前去囑託後事。老師恰巧因為有事外出，月溪臨終時，命人將衣物和拂塵送去。（老師）住在山裡總共四十多年。天順年間（1457-1464），建造了西湖的三塔，以及天目的招明寺、吳山的寶蓮寺、南山的甘露寺。成化年間（1465-1487）初年，隱居在石屋。後來住在慈雲嶺的天真寺。
僧人問：『什麼是和尚的家風？』 老師說：『前江潮水湍急魚兒難行，后嶺山峰高聳鳥兒難落。』
僧人請教說：『高峰禪師說：海底泥牛口銜明月而走，巖前石虎懷抱幼崽而眠，鐵蛇鉆入金剛的眼睛，崑崙山人騎著大象由鷺鷥牽引。這四句中，有一句能夠殺、能夠活、能夠縱、能夠奪。如果有人能夠檢點出來，一生的參學之事就完畢了。不知道是哪一句？』 老師說：『等你領悟了就告訴你。』 僧人說：『不會。』 老師說：『沒聽過嗎？你有拄杖子，我給你拄杖子；你沒有拄杖子，我奪走你的拄杖子。』
開示大眾：寶劍完全提起，在日常使用之中，高高揮舞，大大塗抹，不肯從容。收卷時，魂膽迎風喪失；舒展開時，骷髏遍地橫陳。萬死萬生完全不顧，一槍一騎便能收功。趙州的性命也分明了，血刃參天卻不露鋒芒。 用拂塵拂了一下，說：虛空廓然空曠，沒有絲毫訊息，萬里無雲，天空碧藍。緊緊逼迫，須彌山也能塞入藕絲之中，彌勒和釋迦都一起叫屈。倒騎鐵馬追逐西風，驚得泥...
【English Translation】 English version: A monk said, 'Return my stolen goods!' The master said, 'Six sixes are thirty-six.' The monk said, 'It's not yet to the point.' The master said, 'The night is short, sleep is insufficient; the day is long, hunger is abundant.' The monk said, 'The ox passes through the window frame, the head, horns, and four hooves have all passed, why can't the tail pass?' The master said, 'There is not a single dharma (law, teaching) that fits the situation; in an instant, the whole body is nakedly exposed.' The monk said, 'Where are you going to settle down and establish your life now?' The master said, 'Where is not worthy of respect?' Later, (the master) bid farewell to Yuexi (name of a monk) and went to Zhejiang, secluding himself in Wanfeng (Ten Thousand Peaks) Hermitage on Tianmu (Eye of Heaven) Mountain. Yuexi was also granted an imperial decree to return to Dagang in Jinling, sending a letter to summon the master to entrust him with his affairs. The master happened to be out on business, and as Yuexi was dying, he ordered that his robes and whisk be sent to him. (The master) lived in the mountains for more than forty years. During the Tianshun era (1457-1464), he built the Three Pagodas of West Lake, as well as Zhaoming Temple on Tianmu, Baolian Temple on Wu Mountain, and Ganlu Temple on Nan Mountain. In the early years of the Chenghua era (1465-1487), he secluded himself in the Stone House. Later, he lived at Tianzhen (Heavenly Truth) Temple on Ciyun (Compassionate Cloud) Ridge.
A monk asked, 'What is the family style of the abbot?' The master said, 'The tide is swift in the front river, and the fish have difficulty traveling; the peaks are high on the back ridge, and the birds have difficulty landing.'
A monk asked for instruction, saying, 'Zen Master Gaofeng (High Peak) said: A mud ox from the bottom of the sea holds the moon in its mouth and walks; a stone tiger in front of the cliff embraces its cub and sleeps; an iron snake drills into the eye of a vajra (diamond, indestructible); a Kunlun (mythical mountain) person rides an elephant led by an egret. Among these four lines, there is one line that can kill, can enliven, can release, and can seize. If someone can discern it, their lifelong study will be complete. I wonder which line it is?' The master said, 'When you understand, I will tell you.' The monk said, 'I don't understand.' The master said, 'Haven't you heard it said? If you have a staff, I will give you a staff; if you don't have a staff, I will take away your staff.'
Instructing the assembly: The precious sword is fully raised, in daily use, waving high and smearing greatly, unwilling to be leisurely. When rolled up, the soul and courage are lost to the wind; when unfolded, skulls are scattered all over the ground. Completely disregarding ten thousand deaths and ten thousand births, one spear and one horse can achieve success. Zhao Zhou's (name of a Zen master) life is also clear, the bloody blade reaches the sky but does not reveal its edge. Waving the whisk once, he said: The empty space is vast and empty, without the slightest news; ten thousand miles without clouds, the sky is azure. Squeezing tightly, Mount Sumeru (mythical mountain) can be stuffed into a lotus root silk, Maitreya (future Buddha) and Sakyamuni (historical Buddha) both cry out in protest. Riding an iron horse backwards, chasing the west wind, startling the mud...
牛從海出。諸仁者。若作奇特會。孤負己靈。不作奇特會。抱贓叫屈。且作么生會。良久曰。解藏天下於天下。始見林梢掛角羊。
成化壬寅。示寂于天真。塔建本山。
太原府五臺山普濟孤月凈澄禪師
西河張氏子。首參月溪。溪令看趙州無字話。三日有省。溪異之。復入蜀。獨居飛雪山三年。一日炊飯定去。覺時飯已成醭。以地坐久。足為冷濕所侵。不能起。得人荷至後山調息始愈。一日坐木上。聞爆竹聲。豁然大悟。自是一切時中。洞然明妙。謁廣福呈所得。福問。大死底人卻活時如何。師曰。眉毛橫眼上。鼻孔大頭垂。曰大地平沉虛空粉碎。汝又向甚處安身立命。師曰。云消山巖露。日出海天清。明天順丁丑。還清涼。代王延詣內掖問道。尊禮之。令旨建寺于華嚴谷。額曰普濟。命師住持。有山居偈曰。甘貧林下思悠悠。竹榻高眠枕石頭。格外生涯隨分足。都緣胸次一無求。自住丹崖綠水傍。了無榮辱與閑忙。老僧不會還源旨。一任山青葉又黃。臨寂坐脫于本山。
江寧府大岡夷峰寧禪師
付法偈曰。祖祖無法付。人人本自有。汝證無授法。法法無前後。
潼川州蓬溪智林天淵福湛禪師
以勤苦入道。獲記月溪。及開堂弘化。大為楚蜀禪學所歸。壽七十七。寂時
。有倒騎鐵馬吼西風。明月清風一樣同之句。蓋辭世偈也。有天淵錄二卷。行世。
續燈正統卷二十八 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷二十九
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十八世
西禪瑞禪師法嗣
棠城寶文洪印禪師
古渝棠城張氏子。禮雪峰。蓄養有年。因峰遷化。未獲印可。遠扣楚山。值定王薨世三週除𧝓。請山升座。師出問。雷音動地。選佛場開。一會靈山。儼然未散。未審皇恩佛恩。如何補報。山曰。蕩蕩皇風清六合。明明佛日照三千。師曰。祝讚已聞師的旨。拈花微笑意如何。山曰。機前有語難容舌。獨許頭陀一笑傳。師曰。玉梅破雪。紅葉凋霜。適官家除𧝓之辰。乃鶴駕仙遊之日。未審薨世主人金容。即今何在。山豎拂曰。在山僧拂子頭上。成等正覺。放大光明。與如來共轉法輪。汝還見么。師曰。與么則遍界絕遮藏也。山曰。要且有眼覷不見。師曰。只者覷不見處。不隔纖毫。山曰。未是妙。師曰。未審如何是妙。山曰。二邊俱抹過。始見劫前人。師曰。蒙師點出金剛眼。死去生來不更疑。山曰。俊哉衲子。透網金鱗。出語標宗。不忝西禪之嗣。更須保任。切勿自欺
【現代漢語翻譯】 現代漢語譯本：有倒騎鐵馬吼西風，明月清風一樣同之句。大概是辭世偈。有《天淵錄》二卷，流傳於世。
《續燈正統》卷二十八 （卍新續藏第84冊 No. 1583 《續燈正統》）
《續燈正統》卷二十九
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第二十八世
西禪瑞禪師法嗣
棠城寶文洪印禪師
古渝棠城張氏之子。師從雪峰禪師，積蓄涵養多年。因雪峰禪師圓寂，未能獲得印可。於是遠道拜訪楚山禪師。正值定王去世三週年除服。楚山禪師應請升座。洪印禪師出列提問：『雷音震動大地，選佛的道場開啟，彷彿靈山法會，依然沒有散去。不知皇恩佛恩，該如何報答？』楚山禪師說：『浩蕩的皇恩清明六合，光明的佛日照耀三千世界。』洪印禪師說：『我已經聽聞了您的祝讚之語，那麼拈花微笑的含義又是什麼呢？』楚山禪師說：『玄機妙語難以用言語表達，唯有迦葉尊者以微笑領會。』洪印禪師說：『玉梅在雪中綻放，紅葉在霜中凋零，正值官家為先王除服的日子，也是先王駕鶴西遊的日子。不知先王薨世的主人翁，如今身在何處？』楚山禪師豎起拂塵說：『就在老僧的拂塵頭上，成就等正覺（Samyak-saṃbodhi，無上正等正覺），放出大光明，與如來（Tathāgata，佛陀的稱號）共同轉法輪（Dharmacakra，佛法）。你看見了嗎？』洪印禪師說：『如此說來，便是遍及一切處，沒有任何遮掩了。』楚山禪師說：『然而有眼之人也看不見。』洪印禪師說：『僅僅是看不見的地方，也不隔一絲一毫。』楚山禪師說：『還不夠妙。』洪印禪師說：『不知如何才是妙？』楚山禪師說：『將二邊全都抹去，才能見到劫前之人。』洪印禪師說：『承蒙禪師點出金剛眼，從此死去生來不再疑惑。』楚山禪師說：『好一個衲子，真是透網金鱗，出語便能標明宗旨，不愧是西禪的後嗣。更要好好保任，切勿自欺。』
【English Translation】 English version: There are lines like 'Riding an iron horse backwards, roaring in the west wind, the bright moon and clear breeze are the same.' This is probably a verse for passing away. There are two volumes of 'Tian Yuan Lu' (Record of Heaven and Abyss) circulating in the world.
Continuing the Lamp, Zheng Tong, Volume 28 (卍 New Continued Collection, Volume 84, No. 1583, Continuing the Lamp, Zheng Tong)
Continuing the Lamp, Zheng Tong, Volume 29
Compiled by Shramana Xing Tong of Xishu (Western Sichuan), a descendant of the ancestral line of Mount Putuo in the South Sea
Linji School
28th Generation from Dajian (Huineng, the Sixth Patriarch)
Lineage of Zen Master Rui of Xichan
Zen Master Baowen Hongyin of Tangcheng
A son of the Zhang family of Tangcheng, Guyu. He studied with Zen Master Xuefeng for many years. Because Zen Master Xuefeng passed away, he did not receive endorsement. So he traveled far to visit Zen Master Chushan. It was the third anniversary of the death of Prince Ding, and the memorial service was being held. Zen Master Chushan was invited to ascend the seat. Zen Master Hongyin came forward and asked: 'The thunderous sound shakes the earth, and the field for selecting Buddhas is open. It is as if the assembly on Mount Ling (Vulture Peak) has not yet dispersed. I do not know how to repay the kindness of the Emperor and the Buddha.' Zen Master Chushan said: 'The vast imperial grace illuminates the six directions, and the bright sun of the Buddha shines on three thousand worlds.' Zen Master Hongyin said: 'I have already heard your words of praise, so what is the meaning of the flower-wielding smile?' Zen Master Chushan said: 'Subtle words are difficult to express, only Venerable Kashyapa understood with a smile.' Zen Master Hongyin said: 'Jade plums bloom in the snow, and red leaves wither in the frost. It is the day when the officials are holding a memorial service for the late king, and it is also the day when the late king ascended to heaven. I wonder where the master of the deceased king is now?' Zen Master Chushan raised his whisk and said: 'It is on the head of this old monk's whisk, attaining Samyak-saṃbodhi (Perfect Enlightenment), emitting great light, and turning the Dharmacakra (Wheel of Dharma) together with the Tathāgata (Buddha). Do you see it?' Zen Master Hongyin said: 'In that case, it is everywhere, without any concealment.' Zen Master Chushan said: 'However, those with eyes cannot see it.' Zen Master Hongyin said: 'Even in the place that cannot be seen, there is not a hair's breadth of separation.' Zen Master Chushan said: 'It is not yet wonderful.' Zen Master Hongyin said: 'I wonder what is wonderful?' Zen Master Chushan said: 'Erase both sides, and then you will see the person before the kalpa.' Zen Master Hongyin said: 'Thank you, Master, for pointing out the Vajra Eye, from now on, there will be no more doubts about life and death.' Zen Master Chushan said: 'What a fine monk, truly a golden carp that has broken through the net. His words clearly mark the sect's purpose, and he is worthy of being a descendant of Xichan. You must cherish and maintain it, and do not deceive yourself.'
。師曰。人天證明。謝師印可。
性空無極聞和尚
嘗作顯宗歌曰。達此宗無今古。拶破虛空還自補。聲色堆頭妙覺場。放去收來無間阻。體中妙。夜半木人臨鏡照。波斯南岸嚼寒冰。塞北湖兒街市鬧。用中玄。石女吹笙碧樹巔。趙州葫蘆掛東壁。村中王老夜燒錢。玄中玄妙中妙。寶絲網裡斗明珠。須向暗中通一竅。海潮音熾然說。師子筋琴彈白雪。兩岸青山笑點頭。百年古調翻來別(聞嗣投子琦。誤列此)。
古庭堅禪師法嗣
太原府五臺山顯通大巍凈倫禪師
雲南康氏子。生□宣德丁未。正統間。從無極泰芟染。古庭居浮山。師往叩。室中機契。后住顯通。
上堂。無孔鐵錘當面擲。黑漆崑崙攔路坐。莫有挨拶得入拈弄得出底。出來道看。僧問。如何是臺山境。師曰。不是天晴。便是下雨。曰如何是境中人。師曰。金剛窟里萬菩薩。曰未審尋常所說何法。師曰。清風吹幽松。近聽聲愈好。問如何是佛法的的大意。師曰。今年調雨水。農家好春麥。問如何是祖師西來意。師曰。待飯仙山轉身。即向汝道。乃曰。拈砒霜作醍醐。亦曾有也。撒珍珠如瓦礫。誰個不然。開眼上樹。特地喪全身。夢升兜率。也是揚家醜。未動情思。轉魔女盡成菩提寶器。不勞腕力。指娑婆便為妙喜凈
【現代漢語翻譯】 現代漢語譯本： 師父說：『人天可以證明。』（你）感謝師父印可。
性空無極聞和尚
曾經作了一首《顯宗歌》說：『通達此宗沒有今古之分，擊破虛空還要自己彌補。聲色堆里是妙覺的道場，放開收回沒有阻礙。本體中玄妙，半夜木頭人對著鏡子照。波斯南岸的人嚼著寒冰，塞北的胡人在街市喧鬧。用中玄妙，石女在碧樹之巔吹笙。趙州的葫蘆掛在東墻上，村裡的王老在晚上燒錢。玄中玄妙中妙，寶絲網裡爭鬥明珠，必須要在暗中打通一個竅。海潮音熾盛地說法，師子的筋做成的琴彈奏著白雪。兩岸的青山笑著點頭，百年的古調翻新別樣。（聞是投子琦的嗣法弟子，這裡錯誤地列出了他）』
古庭堅禪師的法嗣
太原府五臺山顯通大巍凈倫禪師
是雲南康氏的兒子，生於宣德丁未年（1427年）。正統年間（1436-1449年），跟隨無極泰剃度。古庭住在浮山，禪師前去拜訪，在室內機緣相合。後來住在顯通寺。
上堂時說：『無孔的鐵錘當面擲來，黑漆的崑崙山攔路而坐。有沒有能夠應對得上，拿捏得起，運用得出的？出來說看。』有僧人問：『如何是臺山的境界？』師父說：『不是天晴，便是下雨。』（僧人）說：『如何是境界中的人？』師父說：『金剛窟里有萬菩薩。』（僧人）說：『不知道尋常所說的是什麼法？』師父說：『清風吹動幽靜的松樹，靠近了聽聲音越發美妙。』問：『如何是佛法的大意？』師父說：『今年風調雨順，農家有好收成。』問：『如何是祖師西來意？』師父說：『等飯仙山轉身，就告訴你。』於是說：『把砒霜當做醍醐，也曾有過。把珍珠當做瓦礫，誰不是這樣？睜著眼睛上樹，白白喪失全身。夢裡升到兜率天（佛教欲界第四天），也是暴露家醜。不動情思，轉化魔女都成為菩提寶器。不費力氣，指著娑婆世界（釋迦牟尼進行教化的世界）就成為妙喜凈土（東方妙喜世界）。』
【English Translation】 English version: The master said, 'Heaven and humanity can attest.' (You) thanked the master for his approval.
Zen Master Xingkong Wuji Wen
Once composed a 'Manifestation of the Doctrine Song,' saying: 'Attaining this doctrine knows no past or present; shattering the void requires self-repair. Amidst the heaps of sound and form is the wondrous enlightenment arena; releasing and收回 without obstruction. In the essence is the wondrous; a wooden man gazes in the mirror at midnight. A Persian chews cold ice on the southern shore; a northern barbarian makes a racket in the marketplace. In the function is the profound; a stone woman plays the flute atop a verdant tree. Zhao Zhou's gourd hangs on the eastern wall; old Wang in the village burns money at night. Profound within the profound, wondrous within the wondrous; fighting for bright pearls within a jeweled net, one must penetrate a hole in the darkness. The tidal sound speaks fervently; the lion's sinew zither plays white snow. The green mountains on both banks smile and nod; the ancient tune of a hundred years is turned over anew. (Wen was a Dharma heir of Touzi Qi, mistakenly listed here).'
Dharma Heir of Zen Master Gu Tingjian
Zen Master Jinglun of Xiantong Dawei Temple on Mount Wutai in Taiyuan Prefecture
Was a son of the Kang family of Yunnan, born in the Dingwei year of Xuande (1427). During the Zhengtong era (1436-1449), he was tonsured by Wuji Tai. Gu Ting resided at Fushan. The master went to visit, and their minds resonated in the room. Later, he resided at Xiantong Temple.
Ascending the hall, he said, 'A holeless iron hammer is thrown in your face; a black lacquer Kunlun Mountain sits blocking the road. Is there anyone who can respond, grasp, and utilize it? Come out and speak.' A monk asked, 'What is the realm of Mount Wutai?' The master said, 'If it's not sunny, then it's raining.' (The monk) said, 'What are the people in the realm?' The master said, 'Ten thousand Bodhisattvas in the Vajra Cave.' (The monk) said, 'I don't know what Dharma is usually spoken?' The master said, 'A clear breeze blows through the secluded pines; the closer you listen, the more beautiful the sound.' Asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'This year the weather is good, and the farmers have a good harvest.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'When the Rice Immortal Mountain turns around, I will tell you.' Then he said, 'Taking arsenic as ghee has also happened. Scattering pearls like tiles, who doesn't do that? Opening your eyes and climbing a tree, you lose your whole body in vain. Dreaming of ascending to Tushita Heaven (the fourth heaven of the desire realm in Buddhism) is also exposing family shame. Without moving emotions, transforming demonesses all become Bodhi treasures. Without exerting strength, pointing to the Saha world (the world where Shakyamuni Buddha teaches) becomes the Pure Land of Wonderful Joy (the Eastern Pure Land of Wonderful Joy).'
邦。長水浚岳積而來。瑯玡覺冰消而去。信腳踏翻琉璃阱。等閑擊碎珊瑚枝。
上堂。三聖震威一喝。正法眼裡撒沙。南泉白刃高揮。古佛家風掃土。何必不必探竿。豈在人手。湘南潭北塔樣。脫體持來。不萌枝上放春回。烈𦦨堆中飛片雪。有斯作略。可謂其人。誰家井底無天。到處波心有月。
上堂。體相用三大齊彰。塵塵攝入。因果智五週頓證。法法圓融。百城煙水。不出一毫。十世古今。匪移當念。紅藕華開聞水香。觸著蟭螟蟲半邊鼻。青山低處見天闊。展開瘦蚊子一莖眉。百川競注。水體不流。萬竅共號。風本自寂。金師子不勞踞地。水牯牛隨分納些。動容滿目。家山依舊青天白日。
冬至示眾。五頂瓊瑤堆。千松珠玉枝。盡臺山泉石煙雲飛樓涌殿。總是文殊一隻智眼真光。是汝諸人。常在於其中。經行及坐臥。還知從不曾動著渠一莖眉毛么。若也與么見得。便爾攝大千于毫端。廣塵沙於法界。其或未然。切忌東卜西卜。我為汝諸人。真實告報。今朝冬至一陽生。珍重。
示眾。山高海闊。月朗風清。松蒼石臼。夏暑冬寒。如是歷歷分明。一一成現。且道。衲僧分上。成得個甚麼邊事。莫有道得底么。不妨出來道看。若無。老僧自道去也。拈拄杖。便下座。
示眾。演祖道。
【現代漢語翻譯】 現代漢語譯本： 邦。長水是浚岳（山名）積累而來的，瑯玡（山名）是覺冰消融而去的。隨意一腳踏翻琉璃井，等閑一下擊碎珊瑚枝。
上堂說法。三聖（指三位禪宗祖師）震威一喝，卻在正法眼裡撒沙子。南泉（指南泉普愿禪師）白刃高高揮舞，把古佛的家風掃蕩一空。何必探竿試水？又豈在他人之手？湘南潭北的寶塔，脫體持來。不在未萌芽的樹枝上放出春回，而要在猛烈的火焰堆中飛舞一片雪花。有這樣的作為，才可稱得上是那個人。誰家的井底沒有天？到處波心都有月。
上堂說法。體、相、用三大同時彰顯，塵塵都被攝入。因、果、智五週頓然證悟，法法都圓融無礙。百城的煙水，不出一毫。十世的古今，不移于當下的一念。紅蓮盛開，聞到水的清香，觸動了蟭螟蟲半邊的鼻子。青山低矮處，見到天空的開闊，展開瘦蚊子的一莖眉毛。百川競相奔流注入大海，水的本體卻不流動。萬竅一起怒號，風的本性卻是寂靜的。金師子不必勞神踞地，水牯牛隨分納些草料。動容滿目，家山依舊。
冬至日向大眾開示。五頂山（指五臺山）堆積著瓊瑤，千棵松樹掛滿珠玉般的枝條。整個五臺山的泉石煙雲，飛樓涌殿，都是文殊菩薩一隻智慧之眼的真光。你們這些人，常常就在這其中，無論是經行還是坐臥。可知道它從未動過一根眉毛嗎？如果能這樣見到，便能將大千世界攝入毫端，在法界中擴充套件無盡的塵沙。如果還不能這樣，切忌東卜西卜。我為你們諸位，真實地告知，今天冬至一陽生。珍重！
向大眾開示。山高海闊，月朗風清，松樹蒼勁，石臼古樸，夏日炎熱，冬日寒冷。這些都歷歷分明，一一呈現。那麼，衲僧（指僧人）的本分上，成就了什麼事情呢？有沒有能說得出來的？不妨出來說說看。如果沒有，老僧自己說去。拿起拄杖，便下座。
向大眾開示。演祖（指圓悟克勤禪師）說。
【English Translation】 English version: Bang. The Long River is accumulated from the dredging of Mount Junyue (mountain name), and Langya (mountain name) is the result of the melting of frozen ice. Casually kick over a glass well, and easily shatter a coral branch.
Ascending the hall to preach. The awe-inspiring shout of the Three Sages (referring to three Chan Buddhist masters) scatters sand in the very eye of the Dharma. Nanquan (referring to Zen Master Nanquan Puyuan) brandishes a white blade high, sweeping away the family tradition of the ancient Buddhas. Why bother probing with a pole? And why rely on the hands of others? The pagoda of Xiangnan and Tanbei is brought forth in its entirety. Instead of releasing spring on an unsprouted branch, a snowflake flies in a pile of raging flames. To have such actions is to be worthy of the name. Whose well bottom has no sky? Everywhere, the heart of the wave has a moon.
Ascending the hall to preach. The three great aspects of essence, form, and function are simultaneously manifested, and every mote of dust is gathered in. The fivefold cycles of cause, effect, wisdom, and principle are instantly realized, and every dharma is perfectly integrated. The misty waters of a hundred cities do not exceed a single hair. The ancient and present of ten ages do not shift from the present moment. Red lotuses bloom, and the fragrance of water is smelled, touching the half-nose of a midge. Where the green mountains are low, the vastness of the sky is seen, unfolding the single eyebrow of a thin mosquito. Hundreds of rivers compete to flow into the sea, yet the essence of water does not flow. Ten thousand apertures roar together, yet the nature of wind is inherently still. The golden lion need not exert itself to crouch on the ground, and the water buffalo accepts some fodder as its share. Moving expressions fill the eyes, and the home mountains remain as before.
Showing the assembly on the Winter Solstice. Five peaks of piled-up jade, thousands of pine trees with branches of pearls and jade. The springs, rocks, mist, clouds, flying pavilions, and surging halls of Mount Wutai are all the true light of Manjusri's (Bodhisattva of wisdom) one wisdom eye. You all are constantly within it, whether walking or sitting. Do you know that it has never moved a single eyebrow? If you can see it in this way, then you can gather the great thousand worlds into the tip of a hair, and expand endless dust and sand in the Dharma realm. If you cannot yet do so, avoid divination here and there. I truthfully inform you all that today is the Winter Solstice, when one yang is born. Treasure this!
Showing the assembly. The mountains are high, the sea is vast, the moon is bright, the wind is clear, the pines are verdant, the stone mortar is rustic, the summer is hot, and the winter is cold. These are all distinctly clear and fully present. Then, what matter is accomplished in the role of a monk? Is there anyone who can say? Feel free to come out and say it. If not, the old monk will say it himself. Raising his staff, he descends from the seat.
Showing the assembly. Yanzu (referring to Zen Master Yuanwu Keqin) said.
有則奇特因緣。舉似諸人。欲說又被說礙。不說又被不說礙。大小演祖。大似靈龜曳尾。一言既落人耳。如何諱得。老僧也有一則奇特因緣。索性舉似大方。令他倚門傍戶者。一個個壁立千仞。便下座。
示眾。老僧者里。也不說東村李大郎太儉。也不說西村王二姊太奢。也不會安角呼兔。也不會添足畫蛇。早起一盂白粥。午後一碗清茶。誰管他陳年爛葛藤。冷地開華。展兩手曰。汝等諸人。來者里。討甚麼干木查。
山居吟曰。無事山房門不開。土階春雨綠生苔。此心將謂無人委。幽鳥一聲何處來。后示寂于本山。
佛跡真禪師法嗣
處州府白雲無量滄禪師
示眾。二六時中。隨話頭而行。隨話頭而住。隨話頭而坐。隨話頭而臥。心如栗棘蓬相似。不被一切人我無明五欲三毒之所吞啖。施為動靜。通身是個疑團。疑來疑去。終日呆樁樁地。聞聲見色。管取㘞地一聲去在。雖然。切忌喚鐘作甕。喝一喝。
和庵忠禪師法嗣
寧波府用剛宗軟禪師
示眾。大凡做工夫。只要起大疑情。不失正念。千疑萬疑。祇是一疑。才有間斷。即落空也。見汝等做工夫。未曾半月一月。打成一片。焉得不走作。果若真疑現前。撼搖不動。自然不怕惑亂。又不得起一念歡喜心。才有絲
【現代漢語翻譯】 現代漢語譯本 有一個奇特的因緣，想說給各位聽。但想說又被『說』所阻礙，不說又被『不說』所阻礙。就像大小演祖一樣，又像靈龜拖著尾巴。一旦說出口，如何能夠隱瞞呢？老僧我也有一個奇特的因緣，索性告訴各位，讓那些倚門傍戶的人，一個個都像壁立千仞一樣堅定。說完便下座。
開示大眾：我這裡，既不說東村的李大郎太節儉，也不說西村的王二姐太奢侈。既不會按著角去尋找兔子，也不會畫蛇添足。早起一碗白粥，午後一碗清茶，誰去管那些陳年爛葛藤呢？要在冷寂的地方開出花來。展開雙手說：你們這些人，到這裡來，想要尋找什麼呢？
山居吟唱道：『無事山房門不開，土階春雨綠生苔。此心將謂無人委，幽鳥一聲何處來。』之後在本山圓寂。
佛跡真禪師的法嗣
處州府白雲無量滄禪師
開示大眾：一天二十四小時，隨著話頭而行，隨著話頭而住，隨著話頭而坐，隨著話頭而臥。心要像栗棘蓬（一種帶刺的植物）一樣，不被一切人我、無明、五欲、三毒所吞噬。所作所為，一舉一動，全身都是個疑團。疑來疑去，整日呆呆地站著，聞聲見色，自然會突然一聲爆發。雖然如此，切記不要把鐘當成甕。喝一聲！
和庵忠禪師的法嗣
寧波府用剛宗軟禪師
開示大眾：大凡做功夫，只要發起大的疑情，不失去正念。千疑萬疑，只是一個疑。只要有間斷，就會落空。看你們做功夫，沒有半個月一個月，打成一片，怎麼能不走作呢？如果真的疑情現前，撼搖不動，自然不怕迷惑擾亂。又不能生起一絲歡喜心，只要有一點點
【English Translation】 English version There is a peculiar karmic connection. I'll share it with you all. I want to speak, but I'm hindered by 'speaking.' I don't speak, but I'm hindered by 'not speaking.' Like Great and Small Yanzu, like a spirit turtle dragging its tail. Once a word is uttered, how can it be concealed? I, this old monk, also have a peculiar karmic connection. I might as well tell you all frankly, so that those who lean on doors and stand by households will each be as firm as a thousand-foot cliff. Then he descended from his seat.
Addressing the assembly: Here, I neither say that Li Dalang of East Village is too frugal, nor do I say that Wang Erjie of West Village is too extravagant. I neither try to find a rabbit by its horns, nor do I add feet to a snake. A bowl of white congee in the morning, a bowl of clear tea in the afternoon. Who cares about those rotten old vines? Let flowers bloom in a desolate place. Spreading out his hands, he said: You all, coming here, what are you seeking?
Living in the mountains, he chanted: 'The door of my quiet mountain dwelling remains unopened, green moss grows on the earthen steps from the spring rain. I thought no one understood my heart, but from somewhere comes the song of a secluded bird.' Later, he passed away peacefully on this mountain.
Dharma successor of Zen Master Foji Zhen
Zen Master Cang of Baiyun Wuliang in Chuzhou Prefecture
Addressing the assembly: Throughout the twenty-four hours, follow the topic of contemplation as you walk, follow the topic of contemplation as you stay, follow the topic of contemplation as you sit, follow the topic of contemplation as you lie down. Let your mind be like a chestnut bur (a thorny plant), not to be devoured by all notions of self and others, ignorance (Avidya), the five desires (kama), and the three poisons (trisa). In all your actions, whether moving or still, let your whole body be a ball of doubt. Doubt and doubt, standing there blankly all day long, hearing sounds and seeing sights, naturally there will be a sudden burst. Although this is so, be sure not to mistake a bell for a jar. Give a shout!
Dharma successor of Zen Master He'an Zhong
Zen Master Zongruan of Yonggang in Ningbo Prefecture
Addressing the assembly: In general, when doing practice, you only need to arouse great doubt and not lose right mindfulness. A thousand doubts, ten thousand doubts, are just one doubt. As soon as there is interruption, you will fall into emptiness. Seeing you all doing practice, not even for half a month or a month, forming a single piece, how can you not go astray? If true doubt manifests before you, unshakable, naturally you will not fear confusion and disturbance. Also, you must not give rise to a single thought of joy, as long as there is a trace of
毫異念。即打作兩橛。只管勇猛忿將去。終日如個死漢子相似。到者般時節。那怕甕中走卻鱉。大眾。忽然甕中捉著鱉時如何。切忌認奴作郎。
大鑒下第二十九世
金陵慈禪師法嗣
江寧府高峰寶峰明瑄禪師
吳江范氏子。俗業斫。因海舟令造塔院。足傷索酒。舟曰。幸傷足。若斫去頭。雖千酲汝能吃不。師愧遂求為僧。一日燒火般柴次。舟曰。是甚麼。師曰是柴。舟曰。是柴將去燒。師致疑。通夕不寐。忽為火燎去眉毛。面如刀刈。以鏡照之。大悟。趨見舟。舟拈棒。師奪棒曰。者條六尺竿。多時不用。今日又要重拈。舟大笑。師呈偈。有笑裡藏刀子細看句。舟曰。即此偈可紹吾宗。遂以偈付之。有臨濟兒孫獅子子之句。后住金陵高峰寺。天奇瑞參。師問。甚處來。奇曰北京。師曰。只在北京。為復別有去處。曰隨方瀟灑。師曰。曾到四川么。曰曾到。師曰。四川境界。與此間何如。曰江山雖異。云月一般。師舉拳問。四川還有者個么。曰無。師曰。因甚卻無。曰非我境界。師曰。如何是汝境界。曰諸佛不能識。誰敢強安名。師曰。汝豈不是著空。曰本瑞終不向鬼窟里作活計。師曰。西天九十六種外道。汝是第一。奇拂袖便出。師喜為克家種草。堪支吾道。遂書偈付之。曰濟山棒喝怒如
【現代漢語翻譯】 現代漢語譯本： 不要有絲毫其他的念頭。即使是打成兩截，也要只管勇猛地向前。整天像個死人一樣。到了這種時候，還怕甕中的鱉跑掉嗎？各位，忽然在甕中捉到鱉時該怎麼辦？切記不要認奴作郎。
大鑒惠能（六祖慧能的尊稱）門下第二十九世
金陵慈禪師的法嗣
江寧府（今江蘇省南京市）高峰寶峰明瑄禪師
吳江（今江蘇省蘇州市吳江區）范氏之子。出家前以砍柴為業。因為海舟禪師要建造塔院，（明瑄禪師）腳受傷了，（便向海舟禪師）索要酒喝。海舟禪師說：『幸虧只是傷了腳，如果是砍掉了頭，即使給你一千酲（古代盛酒的器皿），你能喝得了嗎？』明瑄禪師感到慚愧，於是請求出家為僧。一天，（明瑄禪師）在燒火搬柴的時候，海舟禪師問：『這是什麼？』明瑄禪師說：『是柴。』海舟禪師說：『是柴就拿去燒。』明瑄禪師心生疑惑，整夜無法入睡。忽然被火燒掉了眉毛，面部像被刀割一樣。用鏡子一照，（明瑄禪師）大悟。跑去見海舟禪師，海舟禪師拿起棒子要打他，明瑄禪師奪過棒子說：『這條六尺長的棍子，很久沒用了，今天又要重新拿起來了嗎？』海舟禪師大笑。明瑄禪師呈上偈語，其中有『笑裡藏刀子細看』的句子。海舟禪師說：『就憑這首偈語，你可以繼承我的宗派。』於是用偈語傳付給他，其中有『臨濟（唐代禪師）兒孫獅子子』的句子。後來（明瑄禪師）住在金陵（今江蘇省南京市）高峰寺。天奇瑞禪師來參拜，（明瑄禪師）問：『從哪裡來？』天奇瑞禪師說：『北京。』（明瑄禪師）問：『只是在北京，還是有其他去處？』（天奇瑞禪師）答：『隨處瀟灑自在。』（明瑄禪師）問：『曾經到過四川嗎？』（天奇瑞禪師）答：『曾經到過。』（明瑄禪師）問：『四川的境界，與這裡相比如何？』（天奇瑞禪師）答：『江山雖然不同，雲和月卻是一樣的。』（明瑄禪師）舉起拳頭問：『四川還有這個嗎？』（天奇瑞禪師）答：『沒有。』（明瑄禪師）問：『為什麼沒有？』（天奇瑞禪師）答：『不是我的境界。』（明瑄禪師）問：『什麼是你的境界？』（天奇瑞禪師）答：『諸佛都不能認識，誰敢強行安立名稱？』（明瑄禪師）問：『你豈不是執著于空？』（天奇瑞禪師）答：『本瑞（天奇瑞禪師自稱）終究不會在鬼窟里生活。』（明瑄禪師）說：『西天（古印度）九十六種外道，你是第一種。』天奇瑞禪師拂袖便走。明瑄禪師高興地認為（天奇瑞禪師）是能夠繼承家業的良種，可以支撐吾道，於是寫下偈語傳付給他，其中有『濟山（指臨濟宗）棒喝怒如』
【English Translation】 English version: Do not entertain the slightest extraneous thought. Even if it means striking it into two pieces, just keep going forward with courage and ferocity. Be like a dead man all day long. When it comes to such a time, are you still afraid that the turtle in the jar will escape? Everyone, what should you do if you suddenly catch a turtle in the jar? Remember not to mistake a servant for a master.
Twenty-ninth generation under Dajian Huineng (尊稱，respectful title for the Sixth Patriarch Huineng)
Dharma successor of Chan Master Ci of Jinling (金陵，present-day Nanjing, Jiangsu Province)
Chan Master Mingxuan of Gaofeng Baofeng in Jiangning Prefecture (江寧府，present-day Nanjing, Jiangsu Province)
A son of the Fan family of Wujiang (吳江，present-day Wujiang District, Suzhou, Jiangsu Province). Before becoming a monk, he made a living by chopping wood. Because Chan Master Haizhou was building a pagoda courtyard, (Mingxuan) injured his foot and asked (Chan Master Haizhou) for wine. Chan Master Haizhou said, 'Fortunately, it's just your foot that's injured. If your head were chopped off, could you drink even a thousand cheng (酲，ancient vessel for holding wine)?' Mingxuan felt ashamed and requested to become a monk. One day, while (Mingxuan) was burning firewood, Chan Master Haizhou asked, 'What is this?' Mingxuan said, 'It is firewood.' Chan Master Haizhou said, 'If it is firewood, take it to burn.' Mingxuan became doubtful and could not sleep all night. Suddenly, his eyebrows were burned off by the fire, and his face was like it had been cut by a knife. He looked in the mirror and had a great enlightenment. He ran to see Chan Master Haizhou, who picked up a stick to hit him. Mingxuan snatched the stick and said, 'This six-foot-long stick has not been used for a long time. Is it going to be picked up again today?' Chan Master Haizhou laughed. Mingxuan presented a verse, which included the line 'Be careful of the knife hidden in the smile.' Chan Master Haizhou said, 'With this verse, you can inherit my lineage.' So he transmitted it to him with a verse, which included the line 'Linji's (臨濟，Tang Dynasty Chan master) descendants are lion cubs.' Later, (Mingxuan) lived in Gaofeng Temple in Jinling (金陵，present-day Nanjing, Jiangsu Province). Chan Master Tianqi Rui came to visit, and (Mingxuan) asked, 'Where do you come from?' Chan Master Tianqi Rui said, 'Beijing.' (Mingxuan) asked, 'Only in Beijing, or are there other places to go?' (Tianqi Rui) replied, 'Free and unrestrained everywhere.' (Mingxuan) asked, 'Have you ever been to Sichuan?' (Tianqi Rui) replied, 'I have been there.' (Mingxuan) asked, 'How is the scenery of Sichuan compared to here?' (Tianqi Rui) replied, 'Although the rivers and mountains are different, the clouds and moon are the same.' (Mingxuan) raised his fist and asked, 'Does Sichuan have this?' (Tianqi Rui) replied, 'No.' (Mingxuan) asked, 'Why not?' (Tianqi Rui) replied, 'It is not my realm.' (Mingxuan) asked, 'What is your realm?' (Tianqi Rui) replied, 'The Buddhas cannot recognize it; who dares to forcibly establish a name?' (Mingxuan) asked, 'Are you not attached to emptiness?' (Tianqi Rui) replied, 'Benrui (本瑞，Tianqi Rui referring to himself) will never live in a ghost cave.' (Mingxuan) said, 'Of the ninety-six kinds of heretics in the Western Heaven (西天，ancient India), you are the first.' Tianqi Rui flicked his sleeve and left. Mingxuan was pleased and considered (Tianqi Rui) to be a good seed who could inherit the family business and support our Way, so he wrote a verse and transmitted it to him, which included 'Jishan's (濟山，referring to the Linji school) shouts and blows are as angry as'
霆。殺活臨機手眼親聖解凡情俱坐斷。曇華放出一枝新。師于成化辛卯臘月九日示寂。塔全身於東明寺左。
九江府廬山云溪碧峰智瑛禪師
少壯苦不識字。晚年信口成章。時多稱之。囑門人智素偈曰。見徹娘生親面目。尤宜勤守護天真。爪牙養就崢[山*寧]日。哮吼一聲百獸驚。
君峰通禪師法嗣
邵武府君峰清祥上座
久依大闡。一日忽有省。呈偈曰。法性空無礙。平等觀自在。截斷兩頭機。是名超三界。闡為是之。
思南府正法雪光禪師
族趙氏。遍歷諸方。至靈峰度夏。聞舉嚴陽尊者問趙州公案有省。舉似寂照。照曰。無功用處。正好用功。莫認些子光影。有誤生平。復結冬于景德。一日定中。聞巖瀑聲。觸發默舉。從上佛祖機緣一一透得。遂往參潔空。從頭舉似已。空曰。不見道莫謂無心云是道。無心猶隔一重關。道了便入寢室。師自是茫無意緒。懷疑不決。一日見寒山詩吾心似秋月之句。凝滯頓釋。后庵居古山。臨終書偈而逝。
天寧宣禪師法嗣
杭州府徑山天才英禪師
示眾。默堂老人。平地上涌起波濤。虛空里敲出木楔。中人毒氣。回來剛道親見寶月。不知瞎卻多少人眼睛。啞。洎合饒舌。
大岡寧禪師法嗣
杭州府
【現代漢語翻譯】 現代漢語譯本： 霆。殺活臨機，手眼親，聖解凡情俱坐斷。曇華放出一枝新。師于成化辛卯（1471年）臘月九日示寂。塔全身於東明寺左。 九江府廬山云溪碧峰智瑛禪師 少壯苦不識字，晚年信口成章，時多稱之。囑門人智素偈曰：見徹娘生親面目，尤宜勤守護天真。爪牙養就崢[山*寧]日，哮吼一聲百獸驚。 君峰通禪師法嗣 邵武府君峰清祥上座 久依大闡。一日忽有省，呈偈曰：法性空無礙，平等觀自在。截斷兩頭機，是名超三界。闡為是之。 思南府正法雪光禪師 族趙氏。遍歷諸方，至靈峰度夏。聞舉嚴陽尊者問趙州公案有省。舉似寂照。照曰：無功用處，正好用功。莫認些子光影，有誤生平。復結冬于景德。一日定中，聞巖瀑聲，觸發默舉，從上佛祖機緣一一透得。遂往參潔空。從頭舉似已。空曰：不見道『莫謂無心云是道，無心猶隔一重關』。道了便入寢室。師自是茫無意緒，懷疑不決。一日見寒山詩『吾心似秋月』之句，凝滯頓釋。后庵居古山，臨終書偈而逝。 天寧宣禪師法嗣 杭州府徑山天才英禪師 示眾。默堂老人，平地上涌起波濤，虛空里敲出木楔。中人毒氣，回來剛道親見寶月，不知瞎卻多少人眼睛。啞。洎合饒舌。 大岡寧禪師法嗣 杭州府
【English Translation】 English version: Thunder. Killing and giving life depend on the opportune moment, hands and eyes are intimate, saintly understanding and mundane feelings are all decisively cut off. A new branch of the曇華 (Udumbara flower, meaning auspicious flower) blooms. The master passed away on the ninth day of the twelfth month of the Xinmao year of the Chenghua reign (1471). His entire body is enshrined in a pagoda to the left of Dongming Temple. Zen Master Zhuying of Bifeng, Yunxi, Mount Lu, Jiujiang Prefecture In his youth, he suffered from illiteracy, but in his later years, he composed chapters effortlessly, which was often praised. He instructed his disciple Zhisui with a verse: 'Having thoroughly seen your mother's original face, you should diligently guard your innate nature. When your claws and teeth are fully developed like a towering mountain, a roar will startle all beasts.' Successor of Zen Master Junfeng Tong Senior Monk Qingxiang of Junfeng, Shaowu Prefecture Having relied on Dachan for a long time, he suddenly had an awakening one day and presented a verse: 'The Dharma-nature is empty and without obstruction, the equality of Avalokiteśvara (觀自在, the Bodhisattva of Compassion) is freely realized. Cutting off both ends of the mechanism is called transcending the three realms.' Chan affirmed it. Zen Master Xueguang of Zhengfa, Sinan Prefecture Of the Zhao clan. Having traveled to various places, he spent a summer at Lingfeng. Upon hearing the case of Venerable Yanyang questioning Zhaozhou (趙州, a famous Zen master), he had an awakening. He reported it to Jizhao. Jizhao said: 'Where there is no effort, that is precisely where effort should be applied. Do not mistake a little light and shadow, or you will mislead your entire life.' He then spent the winter at Jingde. One day, in meditation, he heard the sound of a waterfall, which triggered a silent understanding, and he thoroughly understood all the opportunities of the Buddhas and Patriarchs from above. He then went to consult Jiekong and recounted everything from the beginning. Kong said: 'Have you not heard, 'Do not say that the absence of mind is the Way; the absence of mind is still separated by a heavy barrier'?' After saying this, he entered his room. From then on, the master was at a loss and full of doubt. One day, upon seeing the line 'My heart is like the autumn moon' in a poem by Hanshan (寒山, a legendary Chinese Buddhist poet), his stagnation was instantly resolved. Later, he lived in seclusion in an ancient mountain and passed away after writing a verse. Successor of Zen Master Xuan of Tianning Zen Master Ying of Tiancai, Jingshan, Hangzhou Prefecture Addressing the assembly: 'Old Man Motang stirs up waves on flat ground and hammers wooden wedges into empty space. The poison of mediocrity causes people to return and claim to have personally seen Baoyue (寶月, meaning precious moon), not knowing how many people's eyes have been blinded. Dumb. It's better to be silent.' Successor of Zen Master Ning of Dagang Hangzhou Prefecture
天目寶芳進禪師
付法偈曰。真性本無性。真法本無法。了知無法性。何處不通達。
性空聞禪師法嗣
荊州府圓通夢庵懶牧湛覺禪師
長安曲江張氏子。幼慕禪悅。從藍田秀芟染。矢志究明生死。朝夕孜孜。至於寢食俱廢。一日有省。往見性空求抉擇。既而蒙印證明。成化丙戌。開法圓通。上堂。選佛場草深三尺。空王殿浪捲千尋。圓通有一句子。囫圇吐不出。吐出不囫圇。若有人檢點得出。許他具一隻眼。
凈慈休禪師法嗣
杭州府昭慶幻寄雪庭禪師
仁和桂氏子。成化癸巳。謁休休于仙林。一見契合。因閱楞嚴。至於一毫端現寶王剎有疑。后詣江陰乾明寺。睹萬佛閣金碧崢嶸。忽有省明。弘治戊申除夕。聞鐘聲。從前履踐。不覺瓦解。述偈曰。圓響心非聞。大千同一照。抹過上頭關。更不存玄妙。乙卯休休。應凈慈請。師復依侍。乃蒙印可。年四十開法昭慶。
上堂。心不是境。境全是心。觸處不逢。渠何背汝。所以心不自心。鄰雞唱曉露觀音。境不自境。庭樹花開吐光影。塵中總是自來賓。堂內主人須喚惺。良久曰。切忌瞌睡。便下座。
上堂。洪鐘有口元無舌。一擊全聲四海聞。拶得錦鱗頭角露。佇看平地捲風雲。
舉巖頭示眾。吾教意如
【現代漢語翻譯】 現代漢語譯本：天目寶芳進禪師
付法偈曰：『真性本無性，真法本無法。了知無法性，何處不通達。』
性空聞禪師法嗣
荊州府圓通夢庵懶牧湛覺禪師
長安曲江張氏之子。年幼時就仰慕禪悅。跟隨藍田秀芟剃度，立志探究生死大事。早晚勤奮不懈，甚至廢寢忘食。一日有所領悟，前去拜見性空禪師請求決斷抉擇，不久得到性空禪師的印可證明。成化丙戌年（1486年），在圓通寺開法。上堂開示說：『選佛場雜草叢生三尺高，空王殿波濤洶涌千丈深。圓通我有一句話，想囫圇吞下卻吐不出來，想吐出來又不能保持完整。如果有人能夠辨別出來，就允許他具有一隻慧眼。』
凈慈休禪師法嗣
杭州府昭慶幻寄雪庭禪師
仁和桂氏之子。成化癸巳年（1473年），拜見休休禪師于仙林寺，一見如故，彼此契合。因為閱讀《楞嚴經》，讀到『一毫端現寶王剎』時產生疑問。後來到江陰乾明寺，看到萬佛閣金碧輝煌，忽然有所領悟。弘治戊申年（1508年）除夕，聽到鐘聲，之前的修行體驗，忽然如瓦解冰消。於是作偈說：『圓滿的鐘聲用心來體會而不是用耳朵聽，整個大千世界都同一光明照耀。超越了最上層的關隘，更不留下任何玄妙。』乙卯年（1519年），休休禪師應凈慈寺的邀請前往住持，雪庭禪師再次依侍他，於是得到休休禪師的印可。四十歲時在昭慶寺開法。
上堂開示說：『心不是外境，外境完全是心。到處都遇不到，它又怎麼會背離你呢？所以心不是它自身的心，鄰居的雞叫報曉，顯露出觀音菩薩。外境不是它自身的外境，庭院裡的樹木開花，吐露著光彩影像。世間的一切都是自家的客人，堂內的主人必須要清醒。』停頓了很久說：『切記不要打瞌睡！』說完便下座。
上堂開示說：『洪鐘有口卻沒有舌頭，一敲擊就能發出響徹四海的聲音。如果能把錦鯉逼得露出頭角，就等著看平地上捲起風雲吧！』
舉巖頭禪師開示大眾的話：『我的教義就像……』
【English Translation】 English version: Chan Master Tianmu Bao Fang Jin
The verse of Dharma transmission says: 'True nature is originally without nature, true Dharma is originally without Dharma. Understanding the nature of no-Dharma, where is there not thorough understanding?'
Successor of Chan Master Xingkong Wen
Chan Master Yuan Tong Meng'an Lanmu Zhanjue of Jingzhou Prefecture
He was a son of the Zhang family of Qujiang in Chang'an. From a young age, he admired Chan joy. He followed Xiuchan of Lantian to be tonsured, vowing to investigate the great matter of birth and death. He was diligent day and night, even forgetting to eat and sleep. One day, he had an awakening and went to see Chan Master Xingkong to request a decision and selection. Soon after, he received Xingkong's seal of approval. In the year Bingxu of the Chenghua era (1486), he opened the Dharma at Yuantong Temple. In his Dharma talk, he said: 'The field for selecting Buddhas is overgrown with three feet of grass, and the palace of the Empty King has waves rolling a thousand fathoms deep. I, Yuantong, have a saying that I want to swallow whole but cannot spit out, and if I spit it out, it is not whole. If someone can discern it, I will allow them to have one eye of wisdom.'
Successor of Chan Master Jingci Xiu
Chan Master Zhaoqing Huanji Xueting of Hangzhou Prefecture
He was a son of the Gui family of Renhe. In the year Guisi of the Chenghua era (1473), he visited Master Xiuxiu at Xianlin Temple, and they were immediately compatible. Because of reading the Surangama Sutra, he had doubts when he read 'a treasure king's land appears on the tip of a hair.' Later, he went to Qianming Temple in Jiangyin and saw the golden and resplendent Ten Thousand Buddhas Pavilion, and suddenly had an awakening. On New Year's Eve of the year Wushen of the Hongzhi era (1508), he heard the sound of a bell, and his previous cultivation experiences suddenly disintegrated like tiles falling apart. So he composed a verse saying: 'The round sound is perceived by the mind, not heard by the ear; the entire great thousand worlds are illuminated by the same light. Passing beyond the uppermost barrier, nothing mysterious remains.' In the year Yimao (1519), Master Xiuxiu responded to the invitation of Jingci Temple to become the abbot, and Master Xueting again attended to him, and thus received Master Xiuxiu's approval. At the age of forty, he opened the Dharma at Zhaoqing Temple.
In his Dharma talk, he said: 'The mind is not the environment, the environment is entirely the mind. If you don't encounter it everywhere, how can it turn its back on you? Therefore, the mind is not its own mind; the neighbor's rooster crows at dawn, revealing Avalokiteshvara (Guanyin) Bodhisattva. The environment is not its own environment; the flowers blooming in the courtyard trees emit light and shadows. Everything in the world is a guest from one's own home; the master of the hall must be awake.' After a long pause, he said: 'Be sure not to doze off!' Then he descended from the seat.
In his Dharma talk, he said: 'The great bell has a mouth but no tongue; one strike produces a sound that is heard throughout the four seas. If you can force the brocade carp to reveal its head and horns, then wait and see the wind and clouds rise on the flat ground!'
He cited Chan Master Yantou's words to the assembly: 'My teaching is like...'
涂毒鼓。擊一聲。遠近聞者皆喪。時有小嚴問。如何是涂毒鼓。頭以手按膝亞身云。韓信臨朝底。嚴無語。頌曰。烏藤攪動四溟水。鰕蟹魚龍喪膽魂。進退觸波遭點額。那堪𨁝跳聽雷崩。
舉雪峰示眾。飯籮邊餓死人無數。海水裡渴殺人無數。至雲門云通身是飯通身是水話。頌曰。小店梨花酒正香。牧童指出幾人嘗。任渠點滴不沾口。已是渾身臥醉鄉。
舉南泉見鄧隱峰來。指凈瓶曰。凈瓶是境。你不得動著境。與我將水來。峰將瓶傾水于泉前。泉休去。頌曰。落英片片逐東風。狼藉春光滿地紅。設使向前收拾得。餘香猶有隔墻東。
舉僧問玄沙。如何是學人自己。沙曰用自己作么話。頌曰。平生不作江南夢。怪殺人來說鷓鴣。衣錦未能歸故國。三家村裡覓皇都。
舉洞山初。言無展事。語不投機。承言者喪。滯句者迷話。頌曰。白圭三複瑕難掩。一默如緘語路差。稍變動已迷家。萬頃秋光天水碧。一聲漁笛隔蘆花。
又嘗有詠黃鸝詩。曰多情自信惜春光。飛入園林錦繡鄉。記得小窗驚我夢。滿庭紅杏帶斜陽。
大鑒下第三十世
寶峰瑄禪師法嗣
安陸府荊門州天奇本瑞禪師
南昌鐘陵人。父江堂。母徐氏。年廿二棄家。遠投荊門無說能剃髮。能示萬法歸一
【現代漢語翻譯】 現代漢語譯本 涂毒鼓。擊一聲。遠近聞者皆喪。時有小嚴問：『如何是涂毒鼓？』頭以手按膝亞身云：『韓信臨朝底。』嚴無語。頌曰：『烏藤攪動四溟水，鰕蟹魚龍喪膽魂。進退觸波遭點額，那堪𨁝跳聽雷崩。』 譯：塗了毒藥的鼓，敲擊一聲，遠近聽到的人都會喪命。當時有個叫小嚴的僧人問：『什麼是涂毒鼓？』那人以手按膝，彎腰說道：『就像韓信掌握朝政一樣。』小嚴無話可說。頌詞說：『烏藤攪動四海之水，蝦蟹魚龍都嚇破了膽。進退觸碰波浪都會被點額，哪裡經受得住跳躍著聽雷霆崩裂的聲音。』
舉雪峰示眾。飯籮邊餓死人無數。海水裡渴殺人無數。至雲門云通身是飯通身是水話。頌曰：『小店梨花酒正香，牧童指出幾人嘗。任渠點滴不沾口，已是渾身臥醉鄉。』 譯：雪峰禪師開示大眾說：『飯籮旁邊餓死的人無數，海水裡面渴死的人無數。』到了雲門禪師則說全身都是飯，全身都是水。頌詞說：『小店裡的梨花酒正香，牧童指出來有幾個人品嚐。任憑他們一點一滴都不沾唇，卻已經全身都躺在醉鄉里。』
舉南泉見鄧隱峰來。指凈瓶曰：『凈瓶是境，你不得動著境，與我將水來。』峰將瓶傾水于泉前。泉休去。頌曰：『落英片片逐東風，狼藉春光滿地紅。設使向前收拾得，餘香猶有隔墻東。』 譯：南泉禪師見到鄧隱峰來，指著凈瓶說：『凈瓶是外境，你不要觸動外境，給我把水拿來。』鄧隱峰將瓶中的水傾倒在南泉禪師面前。南泉禪師便作罷了。頌詞說：『飄落的花瓣片片追逐東風，散亂的春光鋪滿了大地。即使向前收拾起來，剩餘的香氣仍然飄散在隔墻的東邊。』
舉僧問玄沙：『如何是學人自己？』沙曰：『用自己作么話？』頌曰：『平生不作江南夢，怪殺人來說鷓鴣。衣錦未能歸故國，三家村裡覓皇都。』 譯：有僧人問玄沙禪師：『什麼是學人的自己？』玄沙禪師說：『用自己做什麼？』頌詞說：『平生不做江南的夢，奇怪的是有人來說鷓鴣鳥。穿著錦衣未能回到故鄉，卻在偏僻的村莊里尋找京城。』
舉洞山初。言無展事。語不投機。承言者喪。滯句者迷話。頌曰：『白圭三複瑕難掩，一默如緘語路差。稍變動已迷家。萬頃秋光天水碧，一聲漁笛隔蘆花。』 譯：洞山禪師最初說，言語無法表達實相，言語不投合機緣。執著言語的人會迷失，停留在語句上的人會迷惑。頌詞說：『白玉經過多次檢查，瑕疵難以掩蓋，沉默就像封閉的緘口，言語的道路已經偏差。稍微變動就已經迷失了本家。萬頃秋天的光芒，天空和水都是碧綠的，一聲漁笛的聲音，從蘆葦花中傳來。』
又嘗有詠黃鸝詩。曰：『多情自信惜春光，飛入園林錦繡鄉。記得小窗驚我夢，滿庭紅杏帶斜陽。』 譯：又曾經有吟詠黃鸝的詩，說：『多情而自信地珍惜春光，飛入園林錦繡的家鄉。記得在小窗邊驚醒我的夢，滿庭的紅杏帶著斜陽。』
大鑒下第三十世
寶峰瑄禪師法嗣
安陸府荊門州天奇本瑞禪師
南昌鐘陵人。父江堂。母徐氏。年廿二棄家。遠投荊門無說能剃髮。能示萬法歸一 譯：天奇本瑞禪師，是南昌鐘陵人。父親是江堂，母親是徐氏。二十二歲時離家，遠去荊門，無說禪師為他剃度，並開示萬法歸一的道理。
English version Poison-Smeared Drum. One strike, all who hear it near and far perish. At that time, Little Yan asked, 'What is the poison-smeared drum?' The head pressed his knee with his hand, leaned his body and said, 'Han Xin (Han Xin, a famous general in the early Han Dynasty (206 BC-220 AD)) at court.' Yan was speechless. A verse says: 'The black vine stirs the waters of the four seas, shrimp, crabs, fish, and dragons lose their courage. Advancing and retreating, touching the waves, they are marked on the forehead, how can they bear to leap and listen to the thunder collapsing?'
Xuefeng (Xuefeng, a famous Zen master) addressed the assembly, 'Countless people starve to death beside the rice basket, countless people die of thirst in the sea.' Yunmen (Yunmen, a famous Zen master) said, 'The whole body is rice, the whole body is water.' A verse says: 'The pear blossom wine in the small shop is fragrant, the shepherd points out a few who taste it. Let them not touch a drop, they are already lying drunk in their hometown.'
Nanquan (Nanquan, a famous Zen master) saw Deng Yinfeng (Deng Yinfeng, a Zen monk) coming and pointed to the clean bottle, saying, 'The clean bottle is an object, you must not touch the object, bring me water.' Feng poured the water from the bottle in front of Quan. Quan stopped. A verse says: 'Falling petals chase the east wind, scattered spring light fills the ground with red. Even if you gather them up, the remaining fragrance still lingers east of the wall.'
A monk asked Xuansha (Xuansha, a famous Zen master), 'What is the student's own self?' Sha said, 'What do you do with your own self?' A verse says: 'I never dream of Jiangnan (Jiangnan, the area south of the Yangtze River), it's strange that people talk about partridges. Dressed in brocade, I cannot return to my homeland, I seek the capital in a village of three families.'
Dongshan (Dongshan, a famous Zen master) initially said, 'Words cannot express the matter, speech does not fit the occasion. Those who accept words lose, those who dwell on phrases are confused.' A verse says: 'White jade, even after repeated examination, cannot hide its flaws, silence is like a sealed mouth, the path of speech is wrong. A slight change has already lost the home. Ten thousand acres of autumn light, the sky and water are blue, the sound of a fisherman's flute comes from beyond the reeds.'
He also once wrote a poem about the oriole, saying: 'Affectionately and confidently cherishing the spring light, flying into the garden, a brocade hometown. I remember waking me from my dream by the small window, the courtyard full of red apricots with the setting sun.'
The 30th generation after Dajian (Dajian Huineng, the Sixth Patriarch of Zen Buddhism)
Dharma successor of Zen Master Baofeng Xuan
Zen Master Tianqi Benrui of Jingmen Prefecture, Anlu Prefecture
A native of Zhongling, Nanchang. His father was Jiang Tang, his mother was Xu. At the age of twenty-two, he abandoned his home and went far to Jingmen. Wushuo (Wushuo, a Zen master) was able to shave his head and show that all dharmas return to one.
【English Translation】 Modern English version The Poison Drum. One strike, and all who hear it near and far perish. At that time, Little Yan asked, 'What is the Poison Drum?' The master pressed his knee with his hand, leaned forward and said, 'Han Xin (Han Xin, a famous general in the early Han Dynasty (206 BC-220 AD)) in court.' Yan was speechless. The verse says: 'The black vine stirs the waters of the four seas, shrimp, crabs, fish, and dragons lose their courage. Advancing and retreating, touching the waves, they are marked on the forehead; how can they bear to leap and listen to the thunder collapsing?'
Xuefeng (Xuefeng, a famous Zen master) addressed the assembly, 'Countless people starve to death beside the rice basket; countless people die of thirst in the sea.' Yunmen (Yunmen, a famous Zen master) said, 'The whole body is rice; the whole body is water.' The verse says: 'The pear blossom wine in the small shop is fragrant; the shepherd points out a few who taste it. Let them not touch a drop; they are already lying drunk in their hometown.'
Nanquan (Nanquan, a famous Zen master) saw Deng Yinfeng (Deng Yinfeng, a Zen monk) coming and pointed to the clean bottle, saying, 'The clean bottle is an object; you must not touch the object; bring me water.' Feng poured the water from the bottle in front of Quan. Quan stopped. The verse says: 'Falling petals chase the east wind; scattered spring light fills the ground with red. Even if you gather them up; the remaining fragrance still lingers east of the wall.'
A monk asked Xuansha (Xuansha, a famous Zen master), 'What is the student's own self?' Sha said, 'What do you do with your own self?' The verse says: 'I never dream of Jiangnan (Jiangnan, the area south of the Yangtze River); it's strange that people talk about partridges. Dressed in brocade, I cannot return to my homeland; I seek the capital in a village of three families.'
Dongshan (Dongshan, a famous Zen master) initially said, 'Words cannot express the matter; speech does not fit the occasion. Those who accept words lose; those who dwell on phrases are confused.' The verse says: 'White jade, even after repeated examination, cannot hide its flaws; silence is like a sealed mouth; the path of speech is wrong. A slight change has already lost the home. Ten thousand acres of autumn light; the sky and water are blue; the sound of a fisherman's flute comes from beyond the reeds.'
He also once wrote a poem about the oriole, saying: 'Affectionately and confidently cherishing the spring light; flying into the garden, a brocade hometown. I remember waking me from my dream by the small window; the courtyard full of red apricots with the setting sun.'
The 30th generation after Dajian (Dajian Huineng, the Sixth Patriarch of Zen Buddhism)
Dharma successor of Zen Master Baofeng Xuan
Zen Master Tianqi Benrui of Jingmen Prefecture, Anlu Prefecture
A native of Zhongling, Nanchang. His father was Jiang Tang; his mother was Xu. At the age of twenty-two, he abandoned his home and went far to Jingmen. Wushuo (Wushuo, a Zen master) was able to shave his head and show that all dharmas return to one.
一歸何處話令參。后遇高郵全首座。同往襄陽。途中偶聞婦人呼豬聲。全曰。阿孃牆裡喚哪哪。途路師僧會也么。拶破者些關棙子。娘娘依舊是婆婆。師矍然汗下。一日病甚。有暉禪者勉。師曰。病中工夫。切不可放過。因舉大慧在徑山患背瘡。晝夜叫喚。或問慧。還有不痛底么。慧曰有。曰作么生是不痛底。慧曰。痛殺人痛殺人。師于言下豁然。透得娘娘依舊是婆婆意旨。又一日。聞山鹿叫喚。會得日用之中。無不是底道理。遂往蜀中謁楚山。問某甲閑時看來了然明白。及至臨機。因甚茫然。山曰。毫釐有差。天地懸隔。后游金陵路次。忽然如從夢覺。從前所得。一場懡㦬。遂參寶峰于高峰。針芥相契。遂蒙印證。(語具寶峰章中)住后落堂開示。祖師西來。不立文字。直指人心。見性成佛。更無別法。若向者里。知個落處。定也有分。慧也有分。宗也有分。教也有分。佛法世法。無可不可。腰纏十萬貫。騎鶴上揚州。其或不然。定也不是。慧也不是。宗也不是。教也不是。蓋為不識本心。名為狂妄。經云。虛妄浮心。多諸巧見。不能成就圓覺方便。諸佛諸祖。惟傳一心。不傳別法。汝等不達本心。便向外求。于妄心中。起妄功用。如邀空華欲結空果。縱經塵劫。只名有為。須知所謂見性成佛者。見性不是見他人之
【現代漢語翻譯】 現代漢語譯本 如何理解『一歸何處』這句話？後來遇到了高郵全首座（對佛寺住持或僧侶的尊稱）。一同前往襄陽。途中偶然聽到婦人呼喚豬的聲音。全首座說：『老婦人在牆裡呼喚「哪哪」。路上的僧人能領會嗎？打破這些障礙，老婦人依舊是老婦人。』這位僧人驚恐而汗流浹背。一天，他病得很重，有位名叫暉的禪者勸勉他。僧人說：『病中的功夫，千萬不可放過。』於是舉了大慧禪師在徑山患背瘡，日夜叫喚的例子。有人問大慧禪師：『還有不痛的地方嗎？』大慧禪師說：『有。』問：『怎樣是不痛的地方？』大慧禪師說：『痛殺人，痛殺人。』這位僧人聽了這話，豁然開悟，領會了『老婦人依舊是老婦人』的意旨。又有一天，聽到山鹿叫喚，領會了日常生活中，無處不是道的道理。於是前往蜀地拜見楚山禪師，問：『弟子閑暇時看書，瞭然明白，可是到了臨機應變的時候，為什麼茫然不知所措？』楚山禪師說：『差之毫釐，失之千里。』後來遊歷金陵的路上，忽然像從夢中醒來，覺得從前所學，都是一場糊塗。於是去寶峰禪寺參拜高峰禪師，兩人心意相合，得到了高峰禪師的印證（詳細內容在寶峰章中）。 住持寶峰禪寺后，在落成典禮上開示說：『祖師西來，不立文字，直指人心，見性成佛，更沒有其他方法。如果在這裡，知道落腳之處，一定也有你的份，慧也有份，宗也有份，教也有份，佛法世法，無所不可。可以腰纏萬貫，騎鶴上揚州。如果不是這樣，一定也不是你的份，慧也不是你的份，宗也不是你的份，教也不是你的份。』這是因為不認識本心，所以叫做狂妄。經書上說：『虛妄浮動的心，產生許多巧詐的見解，不能成就圓滿覺悟的方便法門。』諸佛諸祖，只傳一心，不傳其他法門。你們不明白本心，便向外尋求，在虛妄心中，產生虛妄的功用，如同想要用空中的花朵結出空中的果實。縱然經過無數劫，也只能叫做有為法。要知道所謂見性成佛，見性不是見到他人之性。
【English Translation】 English version How should one understand the phrase 'Where does one return?' Later, he met the chief monk Quan of Gaoyou (a respectful title for a Buddhist abbot or monk). They went to Xiangyang together. On the way, they happened to hear a woman calling a pig. Quan said, 'The old woman is calling "Na Na" from inside the wall. Can the monks on the road understand this? Break through these barriers, and the old woman is still the old woman.' The monk was startled and sweated profusely. One day, he was very ill, and a Chan practitioner named Hui encouraged him. The monk said, 'The practice during illness must not be neglected.' Then he cited the example of Great Master Hui suffering from a back sore at Jingshan, crying out day and night. Someone asked Great Master Hui, 'Is there any place that doesn't hurt?' Great Master Hui said, 'Yes.' Asked, 'What is the place that doesn't hurt?' Great Master Hui said, 'It hurts to death, it hurts to death.' Upon hearing these words, the monk suddenly awakened and understood the meaning of 'The old woman is still the old woman.' Another day, hearing the deer calling in the mountains, he understood the principle that there is nowhere in daily life where the Dao is not present. So he went to the Shu region to visit Chan Master Chushan and asked, 'When I read in my spare time, I understand clearly, but when it comes to responding to situations, why am I at a loss?' Chan Master Chushan said, 'A difference of a hair's breadth leads to a separation as great as heaven and earth.' Later, while traveling in Jinling, he suddenly awoke as if from a dream, feeling that everything he had learned before was a muddle. So he went to Baofeng Temple to visit Chan Master Gaofeng, and their minds met, and he received the seal of approval from Chan Master Gaofeng (details in the Baofeng Chapter). After becoming the abbot of Baofeng Temple, he gave a speech at the completion ceremony, saying, 'The Patriarch came from the West, establishing no words, directly pointing to the human mind, seeing one's nature and becoming a Buddha, and there is no other method. If you know where to settle here, you will surely have a share, wisdom will have a share, the school will have a share, the teachings will have a share, and Buddhist and worldly affairs will be permissible. You can be rich and ride a crane to Yangzhou. If not, it is certainly not your share, wisdom is not your share, the school is not your share, the teachings are not your share.' This is because you do not recognize your original mind, so it is called delusion. The scriptures say, 'The false and floating mind produces many cunning views and cannot achieve the expedient means of perfect enlightenment.' All Buddhas and Patriarchs transmit only one mind, not other methods. If you do not understand your original mind, you seek externally, and in the false mind, you create false functions, like trying to use flowers in the sky to bear fruit in the sky. Even after countless kalpas, it can only be called conditioned dharma. Know that seeing one's nature and becoming a Buddha means seeing one's nature, not seeing the nature of others.
性。成佛不是成他人之佛。決定是汝諸人本有之性。與十方法界。秋毫不昧。人人本具。個個不無。但向二六時中一切處。迴光返照。看是阿誰。不得執定一處。須是於一切處。大起疑情。將高就下。將錯就錯。一絲一毫。毋令放過。行住坐臥時。便看者行住坐臥底是誰。見色聞聲時。便看者見底聞底是誰。覺一觸時。便看者覺底是誰。知一法時。便看者知底是誰。乃至語默動靜。周旋往返。一一返看。晝夜無疲。倘若一念忘了。便看者忘了底是誰。妄想起時。便看者妄想底。是誰。你道不會。只者不會底。又是阿誰。現今疑慮。你看者疑慮底又是阿誰。如是看來看去。萬境不能侵。諸緣不能入。得失是非。都無縫罅。明暗色空。了無彼此。山河大地。日月星辰。盡聖盡凡。都盧祇是一個誰字。更無別念。上下無路。進退無門。山盡水窮。情消見絕。豁然爆地一聲。方知非假他求。咄。
示眾。閒花野草露真機。劍號巨闕。蛺蝶穿園拍板扉。珠稱夜光。兩岸蘆花齊點首。云騰致雨。一條江水伴鷗飛。露結為霜。山僧於此盡情吐露。更有一句。尚未曾道。⊕會么。那邊不坐空王殿。爭肯耘苗向日輪。
寂后。門人于弘治十一年戊午。建塔于衛輝府輝縣白鹿山之白雲寺左。
云溪瑛禪師法嗣
九
【現代漢語翻譯】 現代漢語譯本 性。成佛不是成為他人的佛。可以確定這是你們這些人本有的自性，與十方世界，沒有絲毫差別。人人本自具有，個個都不缺少。只要在一天二十四小時中的任何時候、任何地方，都回過頭來反觀自照，看看『是誰』。不要執著於一個固定的地方，必須在任何地方，都生起強烈的疑問。將就著高處，將就著錯誤，一絲一毫，都不要放過。行走、站立、坐著、躺臥的時候，就看看這個行走、站立、坐著、躺臥的是誰。看到顏色、聽到聲音的時候，就看看這個看到、聽到的是誰。感覺到觸碰的時候，就看看這個感覺的是誰。知道一個道理的時候，就看看這個知道的是誰。乃至說話、沉默、行動、靜止，來回周旋，一一反觀，日夜不停。如果一念之間忘記了，就看看這個忘記的是誰。妄想生起的時候，就看看這個妄想的是誰。你說不會，僅僅是這個『不會』的，又是誰？現在產生疑慮，你看看這個產生疑慮的又是誰？像這樣看來看去，萬境不能侵擾，各種因緣不能進入，得失是非，都沒有空隙。明暗色空，了無彼此。山河大地，日月星辰，所有聖人凡人，都只是一個『誰』字，更沒有別的念頭。上下沒有道路，進退沒有門路，山窮水盡，情感消失，見解斷絕，忽然轟的一聲，才知道不是向外尋求。咄！ 開示大眾。閒花野草顯露真機，巨闕劍（古代名劍名）發出錚錚聲響，蝴蝶穿梭于花園，拍打著門扉，夜光珠（珍貴的珠子）價值連城，兩岸蘆花齊齊點頭，雲彩升騰帶來雨水，一條江水伴隨鷗鳥飛翔，露水凝結成霜。山僧我在這裡盡情吐露心聲，還有一句話，尚未曾說。會嗎？不在那邊坐著空王殿（佛殿），怎麼肯面向太陽辛勤耕耘呢？ 圓寂后，門人于弘治十一年戊午（1498年），在衛輝府輝縣白鹿山之白雲寺左側建造佛塔。 云溪瑛禪師法嗣 九峰和尚
【English Translation】 English version Nature. Becoming a Buddha is not becoming someone else's Buddha. It is certain that this is the inherent nature of you all, which is no different from the ten directions of the universe. Everyone inherently possesses it, and no one lacks it. Just at any time and in any place throughout the day, turn your attention inward and reflect, and see 'who' it is. Do not cling to one fixed place; you must, in every place, arouse a strong sense of doubt. Make do with the high, make do with the wrong, and do not let go of even the slightest bit. When walking, standing, sitting, or lying down, then see who is walking, standing, sitting, or lying down. When seeing colors or hearing sounds, then see who is seeing or hearing. When feeling a touch, then see who is feeling. When knowing a principle, then see who is knowing. Even in speaking, silence, movement, and stillness, going back and forth, reflect on each one, day and night without fatigue. If you forget for even a moment, then see who is forgetting. When a delusion arises, then see who is deluding. You say you don't know; just this 'don't know,' who is it? Now you have doubts; you see, who is having doubts? Looking like this, again and again, the myriad realms cannot intrude, and all conditions cannot enter. Gains and losses, right and wrong, have no gaps. Light and darkness, form and emptiness, have no distinction between each other. Mountains, rivers, and the great earth, the sun, moon, and stars, all saints and all ordinary beings, are all just one word: 'who.' There is no other thought. There is no road up or down, no gate for advancing or retreating. The mountains are exhausted, the water is depleted, emotions disappear, and views are cut off. Suddenly, with a crash, you realize that it is not to be sought from others. Hah! Instructing the assembly: Wildflowers and weeds reveal the true opportunity, the Juque sword (a famous ancient sword) makes a clanging sound, butterflies flutter through the garden, clapping the door panels, the night-shining pearl (a precious pearl) is priceless, the reeds on both banks nod in unison, clouds rise and bring rain, a river accompanies seagulls flying. Dew condenses into frost. This mountain monk here expresses himself fully. There is still one sentence that has not yet been said. Do you understand? If you don't sit in the Kongwang Hall (Buddha hall) over there, how would you be willing to diligently cultivate facing the sun? After his passing, in the year Wuwu of the Hongzhi reign, eleventh year (1498), his disciples built a pagoda to the left of Baiyun Temple on Bailu Mountain in Huixian, Weihui Prefecture. Successor of Chan Master Yunxi Ying Nine Peaks Monk
江府匡山天池林隱靜庵智素禪師
東萊趙氏子。生景泰甲戌八月十八。早年父母俱喪。十五從五臺天成寺大用祝髮。謁云溪得旨。后住天池。
上堂。體露金風光皎潔。一色明明無間歇。𦏪羊掛角覓無蹤。海底蟾蜍吞卻月。
荊藩請住東山。上堂。在天天高。在地地厚。一毫端上應時納佑。此猶是者邊事。且道。那邊事作么生。拊幾曰。釋迦睡重。彌勒起遲。下座。
吉庵祚禪師法嗣
嘉興府天寧法舟道濟禪師
郡之思賢里張氏子。年二十一。投天寧為行者。時默堂宣受寶月記。歸自繁昌。師往謁。服勤久之。復詣東禪從昂祝髮。參吉庵。庵門庭孤峻。師能朝夕咨叩。一日聞磬聲。豁然洞徹。尋趨方丈。庵曰。子著賊也。師曰。賊已收下。曰贓在甚處。師振坐具曰。狼藉狼藉。曰者掠虛漢。狼藉個甚麼。師一喝歸眾。庵可之。未幾長安覺王寺。請居第一座。室中秉拂機用。莫能湊泊。嘉靖初住金陵安隱。
僧問。如何是安隱境。師曰。三山半落青天外。二水中分白鷺洲。曰如何是安隱家風。師曰。石虎山前鬥。泥牛水底眠。曰不會。師曰。用會作么。
精嚴寺晚參。精嚴寺里撞鐘。府譙樓上擂鼓。同時顯大神通。穿透千門萬戶。大眾還聞么。若道不聞。爭奈鐘鼓分
【現代漢語翻譯】 現代漢語譯本： 江府匡山天池林隱靜庵智素禪師
是東萊趙氏之子。生於景泰甲戌年（1454年）八月十八。早年父母雙亡，十五歲時在五臺山天成寺跟隨大用剃度出家。拜訪云溪禪師后領悟佛法真諦，之後居住在天池。
上堂說法時說：『清凈的佛性顯露，如同金風般光明皎潔，一色分明，沒有間斷停歇。如同𦏪羊掛角，無跡可尋，又如海底的蟾蜍吞食了月亮。』
荊藩邀請他去主持東山寺院。上堂說法時說：『在天，天高；在地，地厚。即使在一根毫毛的尖端，也能應時得到庇佑。』這還是說的是這邊的事，那麼，那邊的事又該如何呢？』拍了一下桌子說：『釋迦牟尼佛睡得很沉，彌勒佛起得很晚。』說完便下座。
吉庵祚禪師的法嗣。
嘉興府天寧法舟道濟禪師
是嘉興府思賢里的張氏之子。二十一歲時，到天寧寺做行者。當時默堂宣禪師接受了寶月禪師的印可，從繁昌回來。道濟禪師前去拜訪，盡心服侍很久。之後又到東禪寺跟隨昂禪師剃度出家，參拜吉庵禪師。吉庵禪師的門庭孤高嚴峻，道濟禪師能夠早晚請教。一天，聽到磬的聲音，忽然徹底領悟。隨即前往方丈室，吉庵禪師說：『你著賊了。』道濟禪師說：『賊已經被抓住了。』吉庵禪師說：『贓物在哪裡？』道濟禪師振動坐具說：『狼藉狼藉。』吉庵禪師說：『你這個掠虛漢，狼藉個什麼？』道濟禪師大喝一聲，回到大眾中。吉庵禪師認可了他。不久，長安覺王寺請他擔任第一座。在方丈室內秉持佛法，運用機鋒，沒有人能夠測度。嘉靖初年（1522年），住持金陵安隱寺。
有僧人問：『如何是安隱的境界？』道濟禪師說：『三山一半隱沒在青天之外，兩江水流把白鷺洲分割兩邊。』僧人問：『如何是安隱的家風？』道濟禪師說：『石虎山前相爭鬥，泥牛水底正安眠。』僧人說：『不明白。』道濟禪師說：『明白它做什麼？』
在精嚴寺晚參時說：『精嚴寺里撞鐘，府衙譙樓上擂鼓，同時顯現大神通。穿透千家萬戶，大眾聽見了嗎？如果說沒聽見，又怎麼解釋鐘鼓分明？』
English version: Jiangfu Kuangshan Tianchi Linyin Jing'an Zhisu Chan Master
He was the son of the Zhao family of Donglai. Born on the eighteenth day of the eighth month in the Jiatai Jiaxu year (1454). Both parents died early. At the age of fifteen, he was tonsured by Dayong at Tiancheng Temple on Mount Wutai. He visited Yunxi and attained enlightenment. Later, he resided at Tianchi.
During an assembly, he said: 'The essence of reality is revealed, as bright and pure as the golden wind, a single, clear, and uninterrupted presence. Like a goat hanging its horns on something, leaving no trace, or like a toad at the bottom of the sea swallowing the moon.'
The Jing region invited him to reside at Dongshan. During an assembly, he said: 'In the heavens, the heavens are high; on the earth, the earth is thick. Even on the tip of a single hair, one can receive timely blessings. This is still talking about this side of things. So, how about the other side of things?' He struck the table and said: 'Shakyamuni Buddha sleeps deeply, Maitreya Buddha rises late.' Then he descended from the seat.
Successor of Chan Master Ji'an Zuo.
Jiaxingfu Tianning Fazhou Daoji Chan Master
He was the son of the Zhang family of Sixian Village in Jiaxing Prefecture. At the age of twenty-one, he went to Tianning Temple as a novice. At that time, Chan Master Motang Xuan received the recognition of Baoyue and returned from Fanchang. Chan Master Daoji went to visit him, serving him diligently for a long time. Later, he went to Dongchan Temple and was tonsured by Chan Master Ang, and he studied with Chan Master Ji'an. Ji'an's teaching style was solitary and stern. Chan Master Daoji was able to consult him morning and evening. One day, upon hearing the sound of a chime, he suddenly had a thorough awakening. He immediately went to the abbot's room. Ji'an said, 'You have been caught by a thief.' Daoji said, 'The thief has already been captured.' Ji'an said, 'Where is the stolen goods?' Daoji shook his sitting mat and said, 'Scattered, scattered.' Ji'an said, 'You are a pretender, what is scattered?' Daoji shouted and returned to the assembly. Ji'an approved of him. Not long after, Chang'an Juewang Temple invited him to be the first seat. In the abbot's room, he upheld the Dharma and used skillful means, but no one could fathom his depth. In the early years of Jiajing (1522), he resided at Jinling An'yin Temple.
A monk asked, 'What is the state of An'yin (peace and seclusion)?' The Master said, 'Three mountains are half-hidden beyond the blue sky, two rivers divide Egret Island.' The monk asked, 'What is the family style of An'yin?' The Master said, 'Stone tigers fight in front of the mountain, mud oxen sleep at the bottom of the water.' The monk said, 'I don't understand.' The Master said, 'What is the use of understanding?'
During the evening assembly at Jingyan Temple, he said: 'Striking the bell at Jingyan Temple, beating the drum on the watchtower of the prefectural government, simultaneously manifesting great spiritual powers. Penetrating thousands of households, have you all heard it? If you say you haven't heard it, how can you explain the distinct sound of the bell and drum?'
【English Translation】 Jiangfu Kuangshan Tianchi Linyin Jing'an Zhisu Chan Master
He was the son of the Zhao family of Donglai. Born on the eighteenth day of the eighth month in the Jiatai Jiaxu year (1454). Both parents died early. At the age of fifteen, he was tonsured by Dayong at Tiancheng Temple on Mount Wutai. He visited Yunxi and attained enlightenment. Later, he resided at Tianchi.
During an assembly, he said: 'The essence of reality is revealed, as bright and pure as the golden wind, a single, clear, and uninterrupted presence. Like a goat hanging its horns on something, leaving no trace, or like a toad at the bottom of the sea swallowing the moon.'
The Jing region invited him to reside at Dongshan. During an assembly, he said: 'In the heavens, the heavens are high; on the earth, the earth is thick. Even on the tip of a single hair, one can receive timely blessings. This is still talking about this side of things. So, how about the other side of things?' He struck the table and said: 'Shakyamuni Buddha sleeps deeply, Maitreya Buddha rises late.' Then he descended from the seat.
Successor of Chan Master Ji'an Zuo.
Jiaxingfu Tianning Fazhou Daoji Chan Master
He was the son of the Zhang family of Sixian Village in Jiaxing Prefecture. At the age of twenty-one, he went to Tianning Temple as a novice. At that time, Chan Master Motang Xuan received the recognition of Baoyue and returned from Fanchang. Chan Master Daoji went to visit him, serving him diligently for a long time. Later, he went to Dongchan Temple and was tonsured by Chan Master Ang, and he studied with Chan Master Ji'an. Ji'an's teaching style was solitary and stern. Chan Master Daoji was able to consult him morning and evening. One day, upon hearing the sound of a chime, he suddenly had a thorough awakening. He immediately went to the abbot's room. Ji'an said, 'You have been caught by a thief.' Daoji said, 'The thief has already been captured.' Ji'an said, 'Where is the stolen goods?' Daoji shook his sitting mat and said, 'Scattered, scattered.' Ji'an said, 'You are a pretender, what is scattered?' Daoji shouted and returned to the assembly. Ji'an approved of him. Not long after, Chang'an Juewang Temple invited him to be the first seat. In the abbot's room, he upheld the Dharma and used skillful means, but no one could fathom his depth. In the early years of Jiajing (1522), he resided at Jinling An'yin Temple.
A monk asked, 'What is the state of An'yin (peace and seclusion)?' The Master said, 'Three mountains are half-hidden beyond the blue sky, two rivers divide Egret Island.' The monk asked, 'What is the family style of An'yin?' The Master said, 'Stone tigers fight in front of the mountain, mud oxen sleep at the bottom of the water.' The monk said, 'I don't understand.' The Master said, 'What is the use of understanding?'
During the evening assembly at Jingyan Temple, he said: 'Striking the bell at Jingyan Temple, beating the drum on the watchtower of the prefectural government, simultaneously manifesting great spiritual powers. Penetrating thousands of households, have you all heard it? If you say you haven't heard it, how can you explain the distinct sound of the bell and drum?'
明。人人有耳。若道聞。將甚麼聞。即今鼓絕鐘消。聞底事又作么生。試道看。卓拄杖曰。黃金自有黃金價。終不和沙賣與人。
陸五臺問。畫前元有易不。師曰。若無。伏羲將甚麼畫。臺曰。畫后如何。師曰。元無一畫。臺曰。現有六十四卦。何得言無。師曰。莫著文字。臺曰。請和尚離文字發一爻看。師召居士。臺應諾。師曰。者一爻從何處起。又問。至人無夢何也。師曰。常人于現前虛幻分別境界。不知全體是夢。認為實有。而以昏昧想心繫念。神識紛飛。境界為夢。所謂寤寐俱夢。夢中復作夢也。至人于自心境界。如實而知。故於現前虛幻境界。妙用冷然。通徹無礙。而睡夢亦自明明而知。歷歷而覺。所謂寤寐一如者也。故至人無夢之說。非有無之無。乃是無夢無非夢。夢與非夢。一而已矣。又問。夢裡須臾。何以歷涉萬里。師彈指一下曰。千里萬里。只在者里。問聖人有妄念不。師曰無。曰既無妄念。何用兢兢業業。師曰。兢兢業業。故無妄也。問為政如何得無倦。師曰。榮辱得喪。譭譽是非。一切不管。但虛其心行其所無事。則無倦矣。問終日吃飯。何故不曾咬著一粒米。師曰。吃飯底人。居士還曾見不。問四方上下有窮盡不。師曰。居士試返觀自己心量。有窮盡不。士良久曰。實無窮盡。師曰。
世界亦然。又問。地獄實有不。師曰。人作了惡。歷歷自知。雖經久遠。憶持不忘。便是業鏡。自心明知自惡。不能自釋。便是法王。心地不空。地獄實有。心若空了。地獄隨空。
示禪人偈曰。工夫不間四威儀。聽板聞鐘好下疑。打破未生時面目。好來爐畔受鉗錘。道本無為豈屬修。有修頭上更安頭。虛空若使重加柄。野草閑華正好愁。將謂衣中有寶珠。衣穿方信寶珠無。前年尚有無珠說。今日無珠說也無。內不尋思外不求。大千沙界一毫收。塵塵剎剎蓮華藏。認著依然是外頭。后遷弁山。晚退歸天寧。嘉靖庚申秋示寂。壽七十四。臘五十二。茶毗塔禪悅堂。
天通顯禪師法嗣
湖州府天池月泉玉芝法聚禪師
嘉禾富氏子。母馮。生弘治壬子子月晦日。兒時每藉地趺坐。折草唸佛。母曰。此兒佛弟子也。稍長通經史。年十四。從資聖堅受業。受具后。矢志參學。夙夜匪懈。一日閱壇經有省。往謁吉庵不契。復見法舟。舟多所啓發。一日聞僧舉。僧問大顛。如何是見性。顛曰見即是性。不覺釋然一笑。述偈曰。湖光倚杖三千頃。山色開門五六峰。觸目本來成現事。蒲團今不煉頑空。未幾結制于漏澤之云峰。忽憶雪巖問高峰。正睡著時。無夢無想。無見無聞。主人公在甚麼處話。便見得生死一
【現代漢語翻譯】 現代漢語譯本：世界也是如此。又問：『地獄真的存在嗎？』 師父說：『人做了惡事，清清楚楚自己知道。即使經過很久，回憶起來也不會忘記，這就是業鏡。自己心裡明白自己的惡行，無法自我解脫，這就是法王（指能審判善惡的法則）。心地不清凈，地獄就真實存在；心如果清凈了，地獄也隨之空無。』
給禪人的偈語：『功夫不離行住坐臥四威儀，聽到打板聲、鐘聲時好好地生起疑情。打破未出生時的本來面目，好好地到爐邊接受鍛鍊。道本來是無為的，怎麼能屬於修持呢？在修持的頭上再安一個頭。如果虛空還要加上把柄，野草閒花就該發愁了。以為衣服里有寶珠，衣服穿破了才知道寶珠是沒有的。前年還有沒有寶珠的說法，今天連沒有寶珠的說法也沒有了。內心不尋思，外在不追求，大千世界都收在一毫之中。每個微塵、每個剎土都是蓮花藏，如果執著了，仍然是在外頭。』
後來遷到弁山，晚年退隱回到天寧。嘉靖庚申年（1560年）秋天圓寂，享年七十四歲，僧臘五十二年。火化后塔建在禪悅堂。
天通顯禪師的法嗣
湖州府天池月泉玉芝法聚禪師
是嘉禾富氏的兒子，母親姓馮。弘治壬子年（1492年）子月最後一天出生。小時候常常在地上盤腿而坐，折草唸佛。母親說：『這孩子是佛弟子啊。』 稍微長大后通曉經史。十四歲時，跟隨資聖堅出家。受具足戒后，立志參學，早晚都不懈怠。一天閱讀《壇經》有所領悟。前去拜見吉庵，但並不契合。又去拜見法舟，法舟給了他很多啓發。一天聽到僧人舉例，僧人問大顛：『如何是見性？』 大顛回答說：『見即是性。』 不覺釋然一笑。於是寫了一首偈語：『湖光倚杖三千頃，山色開門五六峰。觸目本來成現事，蒲團今不煉頑空。』 不久在漏澤的云峰結夏安居。忽然想起雪巖問高峰：『正在睡覺的時候，沒有夢、沒有思想、沒有見、沒有聞，主人公在什麼地方說話？』 便領悟了生死一事。
【English Translation】 English version: The world is also like this. Someone asked: 'Does hell really exist?' The master said: 'When people do evil, they know it clearly themselves. Even after a long time, they remember it and don't forget it. This is the mirror of karma. Their own minds understand their own evil deeds and cannot absolve themselves. This is the Dharma King (referring to the law that judges good and evil). If the mind is not empty, then hell truly exists; if the mind is empty, then hell also becomes empty.'
A verse shown to a Chan practitioner: 'Practice diligently in all four postures (walking, standing, sitting, and lying down). When you hear the sound of the board or the bell, give rise to doubt. Break through the original face before birth, and come to the furnace to be tempered. The Dao is originally non-action, how can it belong to cultivation? Adding another head on top of cultivation. If emptiness needs a handle, then the wild grass and idle flowers should be worried. Thinking there is a treasure pearl in the clothes, only when the clothes are worn out do you realize there is no treasure pearl. Last year there was still talk of no pearl, today even the talk of no pearl is gone. Not seeking inwardly, not seeking outwardly, the entire universe is contained in a single hair. Every dust mote, every land is a lotus treasury, recognizing it still means it's outside.'
Later, he moved to Bian Mountain, and in his later years, he retired to Tianning. In the autumn of the Gengshen year of Jiajing (1560), he passed away, at the age of seventy-four, with fifty-two years as a monk. After cremation, the pagoda was built in the Chan Joy Hall.
Dharma heir of Chan Master Xiantong Xian
Chan Master Fajufazhi Yuequan Yuzhi of Tianchi, Huzhou Prefecture
He was the son of the Fu family of Jiahe, his mother's surname was Feng. He was born on the last day of the Zi month in the Renzi year of Hongzhi (1492). As a child, he often sat cross-legged on the ground, chanting Buddha's name while folding grass. His mother said: 'This child is a disciple of the Buddha.' When he grew up a little, he became familiar with the classics and history. At the age of fourteen, he became a monk under Zisheng Jian. After receiving the full precepts, he vowed to study Chan, tirelessly day and night. One day, he had an insight while reading the Platform Sutra. He went to visit Ji'an, but it didn't resonate. He then visited Fazhou, who gave him a lot of inspiration. One day, he heard a monk cite an example, the monk asked Dadian: 'What is seeing one's nature?' Dadian replied: 'Seeing is nature.' He couldn't help but smile with relief. So he wrote a verse: 'The lake light leans on the staff for three thousand acres, the mountain colors open the door to five or six peaks. What you see is originally a present reality, the futon is not for refining stubborn emptiness now.' Soon after, he settled down at Yunfeng in Louze. Suddenly he remembered Xueyan asking Gaofeng: 'When you are sleeping, without dreams, without thoughts, without seeing, without hearing, where does the protagonist speak?' Then he understood the matter of birth and death.
致。寤寐一如。一日聞友人誦天通夢居碧峰寺里有如來之句。遂詣碧峰。才見便問。碧峰寺里有如來。莫便是和尚不。峰曰。上座還見么。師曰。縱見也是金屑落眼。峰曰。者漢死去多少時。汝來為他乞命。便歸方丈。次日峰上堂。舉古德曰。打破大唐國。覓個不會佛法底也無。又曰。向南方走了一轉。拄杖頭不曾撥著一個會佛法底。此二語甚有誵訛。試為酬一語看。師曰。前不構村。后不迭店。峰曰。未在更道。師曰。不遇知音者。徒勞話歲寒。峰曰。有甚得力句。試舉看。師遂呈二偈。峰曰。未免落人圈䙡。師曰。如何得不落人圈䙡。峰便掌曰。是落不落。師豁然大悟。平昔所蘊。皆冰釋已。而侍峰過杭游南屏。至宗鏡堂。峰登座曰。此處正好說法。師曰。說法已竟。峰便下座。顧師問曰。還記得我所說底法么。師曰。劍去久矣。峰頷之。遂為印可。后出住天池。
示眾。至道無為。非有為無以造其深。絕學無學。非力學無以臻其極。譬猶玉之在璞。珠之在淵。非剖鑿探求。終無以獲。故趙州三十年。不雜用心。香林四十年。方成一片。孜孜矻矻。廢寢忘餐。惟欲究明大事。此皆參禪學道之榜樣也。奈茲禪林秋暮。法道荒涼。逐妄隨邪。無復自振。惟知粥飯現成。不愧虛消信施。或游心異學。肆志辨聰。或
【現代漢語翻譯】 現代漢語譯本： （他）達到（這種境界后），無論醒著還是睡著都一樣。有一天，他聽朋友唸誦天通夢居（人名）在碧峰寺（寺名）里有『如來』（Tathagata，佛的稱號）的句子。於是前往碧峰寺。剛一見面就問：『碧峰寺里有如來，莫非就是和尚您？』碧峰（和尚法號）說：『上座您還見到（如來）嗎？』（他）說：『即使見到，也是金屑落入眼中。』碧峰說：『這個人死去多久了，你來為他乞命？』便回到方丈。第二天，碧峰上堂，舉古德（古代高僧）的話說：『打破大唐國（618年-907年），找個不會佛法的也沒有。』又說：『向南方走了一圈，拄杖頭不曾碰到一個會佛法的。』這兩句話很有錯誤，試著對一句看。』（他）說：『前不靠村，后不著店。』碧峰說：『還沒到（那個境界），再說一句。』（他）說：『不遇知音者，徒勞話歲寒。』碧峰說：『有什麼得力的句子，試著說來聽聽。』（他）於是呈上兩首偈。碧峰說：『未免落入他人圈套。』（他）說：『如何才能不落入他人圈套？』碧峰便打了他一掌說：『是落還是不落？』（他）豁然大悟，平素所蘊藏的，都像冰一樣融化了。之後侍奉碧峰到杭州游南屏（山名），到達宗鏡堂（堂名）。碧峰登上座位說：『此處正好說法。』（他）說：『說法已經完畢。』碧峰便下座，回頭問（他）說：『還記得我所說的法嗎？』（他）說：『劍去久矣。』碧峰點頭認可了他。之後（他）出任天池（地名）的住持。
開示大眾：至道（最高的道）是無為的，不用有為（刻意作為）就無法達到它的深處；絕學（最高的學問）是無學的，不用力學（努力學習）就無法達到它的極致。譬如玉在璞中，珠在深淵，不經過剖開採鑿，終究無法獲得。所以趙州（和尚法號）三十年，不雜用心；香林（和尚法號）四十年，才成就一片（境界）。孜孜矻矻，廢寢忘餐，只想弄明白大事，這些都是參禪學道的榜樣。無奈現在禪林衰敗，佛法荒涼，追逐虛妄，隨從邪說，不能自拔。只知道現成的粥飯，不慚愧地白白消耗信徒的佈施。或者用心於其他學說，放縱心思，賣弄聰明，或者...
【English Translation】 English version: Having attained this state, he was the same whether awake or asleep. One day, he heard a friend reciting the line 'Tiantong Mengju (person's name) at Bifeng Temple (temple name) has the Tathagata (Tathagata, an epithet of the Buddha).' So he went to Bifeng. As soon as they met, he asked, 'There is a Tathagata in Bifeng Temple, could it be the monk?' Bifeng (monk's dharma name) said, 'Do you still see (the Tathagata), venerable sir?' He said, 'Even if I see it, it is like gold dust falling into my eyes.' Bifeng said, 'How long has this person been dead that you come to beg for his life?' Then he returned to his abbot's quarters. The next day, Bifeng ascended the hall and quoted an ancient worthy (ancient eminent monk) saying, 'Break up the Great Tang Dynasty (618-907 AD), and you won't find anyone who doesn't understand Buddhism.' He also said, 'I walked around the South, and my staff didn't touch anyone who understood Buddhism.' These two sentences are very erroneous, try to answer with a sentence.' He said, 'Neither in front of the village nor behind the shop.' Bifeng said, 'Not yet (at that state), say another sentence.' He said, 'It is futile to talk about the cold season without meeting a kindred spirit.' Bifeng said, 'What powerful sentence do you have? Try to say it.' So he presented two verses. Bifeng said, 'Inevitably falling into someone else's trap.' He said, 'How can I avoid falling into someone else's trap?' Bifeng then slapped him and said, 'Is it falling or not falling?' He suddenly realized, and all that he had accumulated was like ice melting away. After that, he served Bifeng to Hangzhou to visit Nanping (mountain name), arriving at Zongjing Hall (hall name). Bifeng ascended the seat and said, 'This is a good place to preach the Dharma.' He said, 'The preaching is already over.' Bifeng then descended from the seat and turned to ask him, 'Do you still remember the Dharma I spoke?' He said, 'The sword has been gone for a long time.' Bifeng nodded in approval of him. Later, he took office as the abbot of Tianchi (place name).
Instructing the public: The ultimate Dao (highest path) is non-action, and without action (deliberate effort), one cannot reach its depths; the ultimate learning (highest knowledge) is non-learning, and without diligent learning (effortful study), one cannot reach its extreme. It is like jade in the rough and pearls in the abyss; without cutting and mining, one cannot obtain them. Therefore, Zhao Zhou (monk's dharma name) for thirty years did not mix his mind; Xianglin (monk's dharma name) for forty years achieved a single piece (state). Diligently and assiduously, forgetting sleep and meals, only wanting to understand the great matter, these are all examples of participating in Chan and learning the Dao. But now the Chan forest is declining, the Dharma is desolate, chasing after delusion, following evil, unable to extricate themselves. Only knowing the ready-made porridge and rice, not ashamed to waste the offerings of believers. Or focusing on other doctrines, indulging their minds, showing off their cleverness, or...
穿鑿機緣。馳求義解。是皆唐喪光陰。徒增業識。如舍父窮子飄零無據。可勝嘆哉。若是英靈漢。直須于生死岸頭。猛著精彩。一念純真。纖塵不立。如遇怨敵。單刀直入。不顧危亡。如墮深井。唸唸無他。但求出路。若能具如是深心。管取到家有日也。
上堂。舉趙州勘二庵主公案。頌曰。鋪席經過只一般。爭知死貨活人拈。東行賣貴西行賤。看破方知不直錢。
上堂。釋迦世尊。降誕于毗藍園中。一手指天。一手指地。周行七步。目顧四方曰。天上天下。唯我獨尊。已是漏逗不少。末後拈華示眾曰。吾有正法眼藏涅槃妙心。分付摩訶迦葉。露布重彰。便恁么休去。猶較些子。使再揚家醜。以聾瞽後昆。豈予之所愿哉。只如眾兄弟久參練達者。舉著便知。寧堪矢上加尖。若是初參晚進。不免曲垂方便。還有問話者么。僧問。金軀初降。九龍吐水。聖誕重逢。未審有何祥瑞。師曰。金鳳銜花呈瑞彩。錦鶯翻調奏新篁。曰周行指顧示真機。今日如何露訊息。師拈拄杖曰。拄杖子。上透三十三天。筑著帝釋鼻孔。下透十八重地獄。擊破閻羅王頂門。俯應群機。萬象森羅咸稽首。宣揚般若。大地山河側耳聽。僧曰。恁么則昔時靈鷲。今日天池。師曰。一道神光輝宇宙。莫將今古較疏親。便下座。
陸五臺
【現代漢語翻譯】 現代漢語譯本： 牽強附會地尋找機緣，四處尋求經義的解釋，這些都是白白浪費光陰，徒然增加業識。就像離開父親的窮困孩子，四處飄零沒有依靠，真是令人嘆息啊！如果是英勇有志的人，就應當在生死關頭，猛然提起精神，一念純真，不染一絲塵埃。如同面對怨恨的敵人，單刀直入，不顧自身安危；如同掉入深井，念念不忘的，只是尋求出路。如果能具備這樣深刻的心，一定會有到家的一天。
上堂說法。舉趙州禪師勘驗二位庵主的公案。頌詞說：鋪設坐具經過，看起來都一樣，怎能知道一個是死的，一個是活的？向東賣就貴，向西賣就賤，看破了才知道一文不值。
上堂說法。釋迦世尊（佛教創始人），降生於毗藍園中，一手指天，一手指地，行走七步，環顧四方說：『天上天下，唯我獨尊。』這已經是泄露了不少。最後拈起鮮花向大眾展示，說：『我有正法眼藏（能正確認識事物本質的智慧），涅槃妙心（寂靜的、超越生死的境界），交付給摩訶迦葉（釋迦十大弟子之一）。』再次公開宣揚。就這樣結束，還算好些。如果再次揭露家醜，來迷惑愚昧的後人，這難道是我所希望的嗎？只是各位兄弟，長久參禪，經驗豐富的人，一提起就知道。哪裡還用得著畫蛇添足？如果是初學乍練的人，免不了要委婉地施以方便。還有要問話的嗎？有僧人問道：金身剛剛降生，九龍噴水沐浴，聖誕再次來臨，不知有什麼祥瑞？師父說：金鳳銜著鮮花，呈現祥瑞的光彩，錦繡的黃鶯，翻轉音調，演奏新的樂章。僧人說：周行七步，手指天地，顯示真機，今天如何顯露訊息？師父拿起拄杖說：這拄杖，向上能穿透三十三天（佛教宇宙觀中的最高層），觸到帝釋（佛教護法神）的鼻孔，向下能穿透十八重地獄，擊破閻羅王（地獄之王）的頭頂。俯身應和各種機緣，萬象森羅都恭敬地低下頭，宣揚般若（智慧），大地山河都側耳傾聽。僧人說：這樣說來，昔日的靈鷲山（釋迦牟尼說法之地），就是今天的天池（地名）。師父說：一道神光照耀宇宙，不要把古代和今天比較得太疏遠。說完便下座。
陸五臺
【English Translation】 English version: To force and fabricate opportunities, to rush about seeking interpretations of doctrines—all these are but wasting time and increasing karmic consciousness. Like a poor child who has left his father, drifting aimlessly without support, how lamentable! If you are a heroic and intelligent person, you must exert your utmost effort at the shore of life and death, with a single thought of pure truth, allowing no speck of dust to settle. Like facing a hateful enemy, charge straight in with a single blade, disregarding danger and death. Like falling into a deep well, let every thought be focused solely on finding a way out. If you can possess such a profound mind, you will surely have a day of returning home.
Entering the hall for a Dharma talk, the Zen master cited the case of Zen Master Zhao Zhou examining the two hermits. The verse says: 'Spreading the mat and passing by, all seems the same, how can one know which is dealing with dead goods and which with living people? Selling east, it's expensive; selling west, it's cheap. Only by seeing through it can one know it's not worth a penny.'
Entering the hall for a Dharma talk, Shakyamuni Buddha (founder of Buddhism), was born in the Lumbini Garden, one hand pointing to the sky, one hand pointing to the earth, walking seven steps, looking around in all directions, saying, 'Above the heavens and below the heavens, I alone am the honored one.' This has already revealed quite a bit. Finally, he held up a flower to the assembly, saying, 'I have the true Dharma eye treasury (wisdom to correctly perceive the essence of things), the wondrous mind of Nirvana (the state of tranquility beyond life and death), which I entrust to Mahakasyapa (one of Shakyamuni's ten great disciples).' Announcing it again publicly. To end it just like that is still better. If I were to expose the family scandal again, to mislead ignorant descendants, is that what I would wish? Only you brothers, those who have practiced Zen for a long time and are experienced, will know as soon as it is mentioned. Where is there a need to add feet to a snake? If you are beginners, I must offer expedient means. Is there anyone who wants to ask a question? A monk asked, 'When the golden body first descended, nine dragons spouted water to bathe him; the Christmas is here again, I wonder what auspicious signs there are?' The master said, 'The golden phoenix holds flowers in its beak, presenting auspicious colors; the brocade oriole changes its tune, playing new melodies.' The monk said, 'Walking around and pointing, showing the true opportunity, how to reveal the message today?' The master picked up his staff and said, 'This staff, upwards it can penetrate the thirty-three heavens (the highest level in Buddhist cosmology), touching the nose of Indra (Buddhist protector deity); downwards it can penetrate the eighteen levels of hell, breaking the crown of Yama (king of hell). Bowing to respond to all opportunities, all phenomena respectfully bow their heads, proclaiming Prajna (wisdom), the earth, mountains, and rivers all listen attentively.' The monk said, 'In that case, the Vulture Peak (where Shakyamuni preached) of the past is today's Tianchi (place name).' The master said, 'A single divine light shines throughout the universe, do not compare the ancient and the present as too distant.' Then he descended from the seat.
Lu Wutai
問。東土一千七百善知識。即今總在甚麼處。師指庭樹鳴蟬曰。者里也有一個。士曰。聲響便是么。師曰。喚作聲響。即蹉過也。士又指石問。無情說法。只如者個。作么說得。師曰。居士喚者個作甚麼。士曰石頭。師曰。又道說不得。
師于嘉靖癸丑五月十九日示寂。世壽七十二。僧臘五十八。有語錄二卷。行世。
金臺覺禪師法嗣
杭州府徑山萬松慧林禪師
郡之仁和沈氏子。從天自平野。獲聞心要。后游金陵。聞僧誦丹霞上堂語。遂大徹。時伏牛空幻寓廣德。師往謁。呈所見。即蒙印可。后住徑山。一日辭眾。書偈曰。七十六年。萍蹤何倚。本無去來。應緣而已。書畢而逝。
天目進禪師法嗣
嘉興府東塔野翁曉禪師
無趣空參。每呈見解。師皆不諾。一日謂趣曰。我有一言。要與汝說。趣聳耳而聽。師但笑而不語。趣再四懇請。師復笑。趣始具威儀作禮。跽而哀懇。師乃曰。祖師西來。直指人心。見性成佛。貴在直下體究。子若果信得及。可放下萬緣。參個一歸何處。趣從此死心看話頭經三載。一日聞雞鳴有省。詣師求證。師反覆徴詰有緒。乃付以大法。偈曰。非法非非法。非性非非性。非心非非心。付汝心法竟。
壽堂松禪師法嗣
建寧府斗峰古
【現代漢語翻譯】 現代漢語譯本 問：東土一千七百位善知識（指有德行的僧人），如今都在什麼地方？ 師（禪師）指著庭院裡的樹上鳴叫的蟬說：『這裡也有一個。』 士（提問者）說：『（蟬的）聲響就是（善知識）嗎？』 師說：『如果把它叫做聲響，那就錯過了。』 士又指著石頭問：『無情之物也能說法，就像這個（石頭），怎麼說呢？』 師說：『居士你叫這個（石頭）做什麼？』 士說：『石頭。』 師說：『又說它說不得（法）。』
師于嘉靖癸丑年（1553年）五月十九日圓寂，世壽七十二歲，僧臘五十八年。有語錄二卷流傳於世。
金臺覺禪師法嗣
杭州府徑山萬松慧林禪師
是郡里仁和縣沈氏之子，從天目山自平野處，獲得了心要。後來遊歷金陵，聽到僧人誦讀丹霞禪師上堂的開示，於是大徹大悟。當時伏牛空幻禪師住在廣德，萬松慧林禪師前去拜訪，呈上自己的見解，立即得到印可。後來住持徑山。一日，向大眾告別，寫下偈語說：『七十六年，像浮萍一樣軌跡無所依傍，本來就沒有去來，只是應緣而已。』寫完就去世了。
天目進禪師法嗣
嘉興府東塔野翁曉禪師
無趣禪師空參，每次呈上自己的見解，野翁曉禪師都不認可。一日，野翁曉禪師對無趣禪師說：『我有一句話，要對你說。』無趣禪師豎起耳朵聽。野翁曉禪師只是笑而不語。無趣禪師再三懇請。野翁曉禪師又笑了。無趣禪師於是整肅威儀，作禮，跪下哀懇。野翁曉禪師才說：『祖師西來，直指人心，見性成佛，貴在直接徹底地追究。你如果真的信得過，可以放下萬緣，參究「一歸何處」。』無趣禪師從此死心塌地看話頭，經過三年，一日聽到雞鳴有所領悟，前往野翁曉禪師處請求印證。野翁曉禪師反覆徵詢盤問，有條有理，於是將大法傳付給他，偈語說：『非（有）法也非（無）法，非（有）性也非（無）性，非（有）心也非（無）心，傳給你心法完畢。』
壽堂松禪師法嗣
建寧府斗峰古禪師
【English Translation】 English version Question: Where are the 1700 virtuous teachers (referring to monks with virtue) of Dongtu (ancient China) now? The Master (Zen Master) pointed to the cicadas chirping in the trees in the courtyard and said, 'There is one here too.' The questioner said, 'Is the sound (of the cicada) it?' The Master said, 'If you call it sound, you've missed it.' The questioner then pointed to a stone and asked, 'Inanimate objects can also expound the Dharma. How does this one (the stone) do it?' The Master said, 'What do you call this (stone)?' The questioner said, 'A stone.' The Master said, 'And yet you say it cannot expound (the Dharma).'
The Master passed away on the 19th day of the fifth month of the Guichou year of the Jiajing reign (1553), at the age of 72, with 58 years as a monk. Two volumes of his recorded sayings are circulated in the world.
Lineage of Zen Master Jintai Jue
Zen Master Wansong Huilin of Jingshan, Hangzhou Prefecture
He was a son of the Shen family of Renhe County in the prefecture. He obtained the essence of mind from Zipingye at Tianmu Mountain. Later, he traveled to Jinling and heard a monk reciting Zen Master Danxia's Dharma talk, and he had a great enlightenment. At that time, Zen Master Konghuan of Funiu resided in Guangde, and Zen Master Wansong Huilin went to visit him, presenting his views, and was immediately approved. Later, he resided at Jingshan. One day, he bid farewell to the assembly and wrote a verse saying: 'Seventy-six years, like duckweed with no support. Originally there is no coming or going, only responding to conditions.' After writing, he passed away.
Lineage of Zen Master Tianmu Jin
Zen Master Ye Weng Xiao of Dongta, Jiaxing Prefecture
Zen Master Wuqu engaged in empty contemplation, and every time he presented his views, Zen Master Ye Weng Xiao did not approve. One day, Zen Master Ye Weng Xiao said to Zen Master Wuqu, 'I have something to say to you.' Zen Master Wuqu pricked up his ears to listen. Zen Master Ye Weng Xiao just smiled and said nothing. Zen Master Wuqu pleaded again and again. Zen Master Ye Weng Xiao smiled again. Zen Master Wuqu then straightened his robes, bowed, and begged earnestly. Zen Master Ye Weng Xiao then said, 'The Patriarch came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha, valuing direct and thorough investigation. If you really believe it, you can let go of all conditions and investigate "Where does the One return?"' From then on, Zen Master Wuqu single-mindedly contemplated the topic, and after three years, he had an awakening upon hearing a rooster crow, and went to Zen Master Ye Weng Xiao to request confirmation. Zen Master Ye Weng Xiao repeatedly questioned him in an orderly manner, and then transmitted the great Dharma to him, with a verse saying: 'Not (existing) Dharma, also not (non-existing) Dharma, not (existing) nature, also not (non-existing) nature, not (existing) mind, also not (non-existing) mind, the transmission of the mind Dharma to you is complete.'
Lineage of Zen Master Shoutang Song
Zen Master Doufeng Gu of Jianning Prefecture
音凈琴禪師
本郡建陽蔡氏子。幼卓犖不羈。每嘆世間有求皆苦。年二十五。從東峰祝髮。初見大闡。無所啓發。次謁性空關主。得遇宿衲靜晃鄰席。一日見晃閱古梅語錄。中有僧。上方丈曰。某有個入處。梅便打出。僧又進方丈。梅復打出。晃笑曰。者僧實有悟處。只是大法未明耳。師聆晃語。便起身設禮。求示入道旨要。晃曰。佛性雖人人本有。若不以智慧攻化。只名凡夫。今欲成辦此事。直須盡掃葛藤枝蔓。只將一句無義味話頭。自疑自問。自逼自拶。不肯求人說破。不肯依義穿鑿。決要命根頓斷。親證親悟。如此晝三夜三。迫勒將去。年深月久。忽然心華髮明。如雲開見日。古人公案。一一洞了。始知無禪可參。無佛可做。頭頭上了。物物上通。如人到家。不問路也。師蒙示誨。即死心研究。看萬法歸一一歸何處話。復過滇南參壽堂。抵雞鳴灘。忽然大悟。洎見壽堂。鍼芥相投。即承記莂。歸隱斗峰。正德壬申遷瑞巖。
示眾。學道人當截斷諸緣。屏息雜念。單提本參話頭。於行住坐臥苦樂逆順一切時中。不得忘失。凡靜中所見。善惡影像。皆繇不正思惟。致見種種境界。若是正因衲子做工夫。當睡便睡。一覺便醒。起來抖摟精神。摩娑兩眼。咬定牙關。捏緊拳頭。專心正念。切切思思。疑來疑
【現代漢語翻譯】 現代漢語譯本 音凈琴禪師
本郡建陽蔡氏之子。年幼時就卓越不凡，不受約束。常常感嘆世間有所求皆是苦。二十五歲時，跟隨東峰剃度出家。最初拜見大闡，沒有得到任何啓發。後來拜謁性空關主，遇到一位老衲靜晃在鄰座。一天，他看到靜晃在閱讀《古梅語錄》，其中有一段記載：有位僧人，上前對住持說：『我有個入處（指開悟的處所，或對佛法的領悟）。』古梅禪師便打他出去。僧人又上前，古梅禪師又打他出去。靜晃笑著說：『這位僧人確實有所領悟，只是對大法的理解還不透徹。』音凈琴禪師聽到靜晃的話，便起身行禮，請求開示入道的要旨。靜晃說：『佛性雖然人人本有，如果不以智慧去攻克化解，就只能叫做凡夫。現在想要成就這件事，就必須徹底掃除葛藤枝蔓（比喻糾纏不清的思緒和言語），只用一句沒有義味的話頭（指無法用語言文字解釋的禪宗公案），自己懷疑，自己發問，自己逼迫，自己拶逼（指禪宗用語，逼迫參禪者開悟），不肯求人說破，不肯按照義理穿鑿附會，一定要命根頓斷（指斷絕一切妄念），親自證悟。』像這樣晝夜不停地逼迫自己，年深月久，忽然心華髮明（指頓悟），就像撥開雲霧見到太陽一樣，古人的公案，一一都明白了。這才知道沒有禪可參，沒有佛可做，頭頭是道，物物相通，就像人回到家一樣，不用再問路了。』音凈琴禪師蒙受他的教誨，就一心一意地研究，看『萬法歸一一歸何處』這句話。後來又到滇南參拜壽堂，抵達雞鳴灘時，忽然大悟。等到見到壽堂，兩人如同鍼芥相投（比喻非常投合），於是得到壽堂的印可。之後便歸隱斗峰。明朝正德年間壬申年（1512年）遷居瑞巖。
開示眾人說：『學道之人應當截斷一切外緣，屏除一切雜念，專心致志地提起自己的本參話頭（指參禪時所參的話題或公案），在行住坐臥、苦樂逆順的一切時中，都不能忘記。凡是在靜坐中所見到的善惡影像，都是由於不正當的思惟，導致見到種種境界。如果是真正用功的衲子，應當困了就睡，一覺醒來，抖擻精神，揉搓兩眼，咬緊牙關，握緊拳頭，專心正念，懇切地思索，疑來疑去。』
【English Translation】 English version Chan Master Yin Jingqin
He was a son of the Cai family from Jianyang in this prefecture. From a young age, he was outstanding and unrestrained. He often lamented that all seeking in this world is suffering. At the age of twenty-five, he had his head shaved under Dongfeng. Initially, he met Da Chan but received no enlightenment. Later, he visited Abbot Xingkong and encountered an old monk, Jinghuang, sitting next to him. One day, he saw Jinghuang reading the 'Gumei (Old Plum) Records of Sayings,' which contained a story: A monk approached the abbot and said, 'I have an entry point (referring to a place of enlightenment or understanding of the Dharma).' Gumei then struck him out. The monk approached the abbot again, and Gumei struck him out again. Huang laughed and said, 'This monk truly has some understanding, but his understanding of the Great Dharma is not thorough.' Chan Master Yin Jingqin heard Huang's words and immediately rose to pay respects, seeking instruction on the essentials of entering the Way. Huang said, 'Although Buddha-nature is inherent in everyone, if it is not attacked and transformed with wisdom, it is merely called a common person. Now, if you want to accomplish this matter, you must completely sweep away the entangling vines and branches (metaphor for tangled thoughts and words), and only use a phrase without meaning (referring to a koan that cannot be explained with language), doubting yourself, questioning yourself, forcing yourself, and pressing yourself (referring to Zen terms, forcing the practitioner to enlightenment), refusing to ask others to explain it, refusing to interpret it according to meaning, determined to cut off the root of life (referring to cutting off all delusions), and personally realize enlightenment.' Like this, forcing yourself day and night, over the years, suddenly the flower of the mind blossoms (referring to sudden enlightenment), like seeing the sun after the clouds have cleared, and the koans of the ancients are all understood. Only then do you realize that there is no Chan to practice, no Buddha to become, everything is on the right path, everything is interconnected, like a person returning home, no longer needing to ask for directions.' Chan Master Yin Jingqin received his teachings and wholeheartedly studied, contemplating the phrase 'The myriad dharmas return to one, where does the one return?' Later, he also visited Shouting in Yunnan, and when he arrived at Jiming Beach, he suddenly had a great enlightenment. When he met Shouting, the two were like needle and thread (metaphor for being very compatible), and he received Shouting's approval. After that, he went into seclusion at Doufeng. In the Ren Shen year of the Zhengde reign (1512) of the Ming Dynasty, he moved to Ruiyan.
Instructing the assembly, he said: 'Those who study the Way should cut off all external connections, eliminate all distracting thoughts, and single-mindedly bring up their own koan (referring to the topic or koan used in Zen practice), and in all times of walking, standing, sitting, lying down, suffering, joy, adversity, and順境, they must not forget it. All the good and evil images seen in meditation are due to improper thinking, leading to seeing all kinds of realms. If you are a true monk who is working hard, you should sleep when you are sleepy, wake up with a start, shake off your spirits, rub your eyes, clench your teeth, clench your fists, concentrate your mind, and earnestly think, doubting and doubting.'
去。到水窮山盡時節。忽然疑團迸散。頓見自己一段本地風光。非從外得。到者個時節。才名入門。亦名得地。更要求明眼宗匠抉擇。不可便休。一法不明。直須辨明。一理不通。直須通透。假使悟后。不能通達化門。古人謂之坐在百尺竿頭。不能透徹一切智海。懸崖撒手。自肯承當。絕後再蘇。欺君不得。珍重。
續燈正統卷二十九 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷三十
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第三十一世
荊門瑞禪師法嗣
德安府隨州關子嶺龍泉無聞絕學明聰禪師
邵武奚氏子。母吳。十七出家。二十受具。習止觀唯識論。一日有宿衲。相詰曰。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。其意如何。師依文而答。宿譏訶之。師從此疑情頓發。坐臥不安。經六載。一日聞馬嘶大悟。遂往見天奇。奇可之。
住後上堂。僧問雲門。如何是一代時教。門曰。對一說。龍泉則不然。若有問如何是一代時教。劈脊便打曰。合取狗口。
僧問。如何是本來面目。師曰。石香亭。曰便恁么去時如何。師曰。喪卻了也。
問。今朝四月八日。天下叢林。皆慶如來聖誕。未審
【現代漢語翻譯】 現代漢語譯本： 去。到山窮水盡的時候，忽然疑團消散，頓時見到自己本來的面目，不是從外邊得來的。到了這個時候，才算入門，也算得地。更要求有明眼的宗師來決斷選擇，不可就此停止。一個法門不明白，必須辨明；一個道理不通達，必須通透。假如開悟之後，不能通達變化的法門，古人說這是坐在百尺竿頭，不能透徹一切智慧之海。懸崖撒手，才能真正承擔，死而復生，是欺騙不了自己的。珍重。
續燈正統卷二十九 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷三十
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第三十一世
荊門瑞禪師法嗣
德安府（今湖北安陸）隨州（今湖北隨州）關子嶺龍泉無聞絕學明聰禪師
邵武（今福建邵武）奚氏之子，母親吳氏。十七歲出家，二十歲受具足戒，學習止觀和唯識論。一天，有位老修行來，問他說：『大通智勝佛（過去佛名），十劫（極長的時間單位）坐在道場，佛法不現前，不能成佛道，這是什麼意思？』禪師按照字面意思回答。老修行譏諷他。禪師從此疑情大發，坐臥不安，經過六年。一天，聽到馬叫聲，大悟。於是去見天奇禪師，天奇禪師認可了他。
住持寺院後上堂說法。有僧人問：『雲門（雲門文偃禪師）說，如何是一代時教（佛陀一生的教法）？』雲門說：『對一說。』龍泉禪師則不然，如果有人問如何是一代時教，劈頭蓋臉就打，說：『閉上你的狗嘴！』
有僧人問：『如何是本來面目？』禪師說：『石香亭。』僧人說：『如果就這樣過去，會怎麼樣？』禪師說：『喪失了。』
問：『今天四月八日（佛誕日），天下叢林（寺院）都在慶祝如來（佛陀）聖誕，不知道……』 English version: Go on. When you reach the end of the water and mountains, suddenly the ball of doubt bursts open, and you instantly see your own original landscape, not obtained from outside. Only at this time can you be said to have entered the gate and gained ground. Furthermore, seek out a master with clear eyes to make a decisive choice, and do not stop there. If one dharma is not understood, you must clarify it; if one principle is not penetrated, you must penetrate it thoroughly. If, after enlightenment, you cannot master the gates of transformation, the ancients called it sitting on a hundred-foot pole, unable to penetrate the ocean of all wisdom. Letting go from the precipice, you can truly take responsibility; dying and being reborn, you cannot deceive yourself. Treasure this.
Continuing the Lamp, Zheng Tong, Volume 29 卍 New Supplement Collection, Volume 84, No. 1583, Continuing the Lamp, Zheng Tong
Continuing the Lamp, Zheng Tong, Volume 30
Compiled by Monk Xing Tong of Pǔtuó Mountain in the South Sea, a Descendant of the Ancestors from Western Shu
Linji School
31st Generation from Dajian (Huineng, the Sixth Patriarch)
Lineage of Zen Master Rui of Jingmen
Zen Master Ming Cong, Wu Wen Jue Xue of Longquan, Guanziling, Suizhou, Dean Prefecture (now Anlu, Hubei)
Son of the Xi family of Shaowu (now Shaowu, Fujian), his mother was Wu. He left home at seventeen and received full ordination at twenty, studying Zhi Guan (calming and insight) and the Vijnaptimatrata (Consciousness-only) doctrine. One day, an old practitioner questioned him, saying, 'The Buddha Datong Zhisheng (name of a past Buddha), sat in the Bodhimanda (place of enlightenment) for ten kalpas (extremely long time units), but the Buddhadharma did not appear, and he could not attain Buddhahood. What does this mean?' The Zen Master answered according to the literal meaning. The old practitioner ridiculed him. From then on, the Zen Master's doubt arose greatly, and he could not sit or lie in peace, for six years. One day, he heard a horse neigh and had a great enlightenment. Then he went to see Zen Master Tianqi, who approved of him.
After residing in the monastery, he gave a Dharma talk. A monk asked, 'Yunmen (Zen Master Yunmen Wenyan) said, what is the teaching of a lifetime (the Buddha's teachings throughout his life)?' Yunmen said, 'Speaking in response to one.' Longquan Zen Master is not like that. If someone asks what is the teaching of a lifetime, he would slap them in the face and say, 'Shut your dog mouth!'
A monk asked, 'What is the original face?' The Zen Master said, 'Stone Fragrance Pavilion.' The monk said, 'If one goes on like this, what will happen?' The Zen Master said, 'It will be lost.'
Asked, 'Today is the eighth day of the fourth month (Buddha's Birthday), and all the monasteries (temples) in the world are celebrating the birth of the Tathagata (Buddha), I don't know...'
【English Translation】 Go on. When you reach the end of the water and mountains, suddenly the ball of doubt bursts open, and you instantly see your own original landscape, not obtained from outside. Only at this time can you be said to have entered the gate and gained ground. Furthermore, seek out a master with clear eyes to make a decisive choice, and do not stop there. If one dharma is not understood, you must clarify it; if one principle is not penetrated, you must penetrate it thoroughly. If, after enlightenment, you cannot master the gates of transformation, the ancients called it sitting on a hundred-foot pole, unable to penetrate the ocean of all wisdom. Letting go from the precipice, you can truly take responsibility; dying and being reborn, you cannot deceive yourself. Treasure this.
Continuing the Lamp, Zheng Tong, Volume 29 卍 New Supplement Collection, Volume 84, No. 1583, Continuing the Lamp, Zheng Tong
Continuing the Lamp, Zheng Tong, Volume 30
Compiled by Monk Xing Tong of Pǔtuó Mountain in the South Sea, a Descendant of the Ancestors from Western Shu
Linji School
31st Generation from Dajian (Huineng, the Sixth Patriarch)
Lineage of Zen Master Rui of Jingmen
Zen Master Ming Cong, Wu Wen Jue Xue of Longquan, Guanziling, Suizhou, Dean Prefecture (now Anlu, Hubei)
Son of the Xi family of Shaowu (now Shaowu, Fujian), his mother was Wu. He left home at seventeen and received full ordination at twenty, studying Zhi Guan (calming and insight) and the Vijnaptimatrata (Consciousness-only) doctrine. One day, an old practitioner questioned him, saying, 'The Buddha Datong Zhisheng (name of a past Buddha), sat in the Bodhimanda (place of enlightenment) for ten kalpas (extremely long time units), but the Buddhadharma did not appear, and he could not attain Buddhahood. What does this mean?' The Zen Master answered according to the literal meaning. The old practitioner ridiculed him. From then on, the Zen Master's doubt arose greatly, and he could not sit or lie in peace, for six years. One day, he heard a horse neigh and had a great enlightenment. Then he went to see Zen Master Tianqi, who approved of him.
After residing in the monastery, he gave a Dharma talk. A monk asked, 'Yunmen (Zen Master Yunmen Wenyan) said, what is the teaching of a lifetime (the Buddha's teachings throughout his life)?' Yunmen said, 'Speaking in response to one.' Longquan Zen Master is not like that. If someone asks what is the teaching of a lifetime, he would slap them in the face and say, 'Shut your dog mouth!'
A monk asked, 'What is the original face?' The Zen Master said, 'Stone Fragrance Pavilion.' The monk said, 'If one goes on like this, what will happen?' The Zen Master said, 'It will be lost.'
Asked, 'Today is the eighth day of the fourth month (Buddha's Birthday), and all the monasteries (temples) in the world are celebrating the birth of the Tathagata (Buddha), I don't know...'
如來何處降生。師于幾畫圓相示之。
笑巖寶。侍師圍爐次。師曰。人人有個本來父母。子之父母今在何處。巖曰。一火焚之。師曰。恁么則子無父母耶。巖曰。有則有。佛眼覷不見。師曰。子還見不。巖曰不見。師曰。為甚不見。巖曰。若見即非真父母。師曰善哉。巖復以偈呈曰。本來真父母。歷劫不曾離。起坐承他力。寒溫亦共知。相逢不相見。相見不相識。為問今何在。分明呈似師。師遂付以偈曰。汝心即吾心。吾心本無心。無心同佛心。佛心非吾心。復囑曰。汝當護持。緣熟智愚皆度。后示微疾。訣眾說偈。趺坐而逝。全身塔于寺右。
漢陽府□□古巖禪師
中年雙目失明。笑巖參。師問。何所來。巖曰。親從關子嶺來。師曰。無聞老兄好么。巖曰好。師曰。如何見得好。巖曰。老來康健。師曰。爭見得康健。巖曰。著衣吃飯。坐臥經行。師曰。與么則不出常情。巖曰。要且常情莫測。師仰面大笑。翌日巖入室。師曰。嶺頭老兄。先師嘗許他悟處見骨。只是太樸無博學。巖曰。和尚博學乎。師曰。老僧亦非博學。巖曰。恁么則一同也。師曰。亦有不同處。巖曰。如何是不同處。師曰。他有眼。我無眼。巖曰。和尚若無眼。爭得見渠無博學。師又大笑。囑曰。子器非凡。深根固蒂。廣作利益
【現代漢語翻譯】 現代漢語譯本 如來在何處降生？老師用幾筆畫了一個圓相來指示。
笑巖寶，侍奉老師在火爐旁。老師說：『人人都有本來的父母，你的父母現在在哪裡？』笑巖說：『一把火燒了。』老師說：『這麼說你沒有父母嗎？』笑巖說：『有是有，佛眼也看不見。』老師說：『你還見不到嗎？』笑巖說：『見不到。』老師說：『為什麼見不到？』笑巖說：『如果能見到就不是真正的父母。』老師說：『好啊。』笑巖又用偈語呈上說：『本來真父母，歷劫不曾離。起坐承他力，寒溫亦共知。相逢不相見，相見不相識。為問今何在，分明呈似師。』老師於是用偈語交付說：『汝心即吾心，吾心本無心。無心同佛心，佛心非吾心。』又囑咐說：『你應當護持，因緣成熟時，無論智者愚者都要度化。』後來老師略微生病，告別眾人說了偈語，然後盤腿坐著去世了。全身建塔在寺廟右側。
漢陽府□□古巖禪師
中年時雙目失明。笑巖參拜。老師問：『從哪裡來？』笑巖說：『親自從關子嶺來。』老師說：『無聞老兄好嗎？』笑巖說：『好。』老師說：『如何見得好？』笑巖說：『老來康健。』老師說：『怎麼見得康健？』笑巖說：『穿衣吃飯，坐臥行走。』老師說：『這麼說沒有超出常情。』笑巖說：『然而常情難以測度。』老師仰面大笑。第二天笑巖進入房間，老師說：『嶺頭老兄，先師曾經讚許他悟處見骨，只是太樸實而沒有博學。』笑巖說：『和尚博學嗎？』老師說：『老僧也不是博學。』笑巖說：『這麼說就一樣了。』老師說：『也有不同之處。』笑巖說：『如何是不同之處？』老師說：『他有眼，我沒有眼。』笑巖說：『和尚如果沒有眼，怎麼能見到他沒有博學？』老師又大笑。囑咐說：『你的器量非凡，要深紮根基，廣泛地利益眾生。』
【English Translation】 English version Where did Tathagata (如來，another name for Buddha) descend to be born? The master indicated it by drawing a circle.
Xiao Yan Bao (笑巖寶，name of a person) was attending the master by the stove. The master said, 'Everyone has original parents. Where are your parents now?' Xiao Yan said, 'Burned by a fire.' The master said, 'In that case, do you have no parents?' Xiao Yan said, 'Yes, I do, but the Buddha's eye cannot see them.' The master said, 'Can you see them?' Xiao Yan said, 'I cannot.' The master said, 'Why can't you see them?' Xiao Yan said, 'If I could see them, they would not be the true parents.' The master said, 'Good.' Xiao Yan then presented a verse, saying, 'Original true parents, never separated throughout kalpas (歷劫，eons of time). Rising and sitting, I receive their strength; cold and warmth, I also know together. Meeting but not seeing, seeing but not recognizing. Asking where they are now, I clearly present it to the master.' The master then gave him a verse, saying, 'Your mind is my mind, my mind is originally no-mind. No-mind is the same as the Buddha's mind, the Buddha's mind is not my mind.' He further instructed, 'You should protect and uphold this. When the conditions are ripe, you should liberate both the wise and the foolish.' Later, the master showed a slight illness, bid farewell to the assembly with a verse, and then passed away sitting in the lotus position. His whole body was enshrined in a pagoda to the right of the temple.
Chan Master Guyan (古巖禪師，name of a Chan master) of Hanyang Prefecture (漢陽府，ancient administrative division) □□
In middle age, he lost his sight in both eyes. Xiao Yan (笑巖，name of a person) paid him a visit. The master asked, 'Where do you come from?' Xiao Yan said, 'I came personally from Guanzi Ridge (關子嶺，name of a place).' The master said, 'Is Elder Wuwen (無聞，name of a person) well?' Xiao Yan said, 'Yes.' The master said, 'How do you see that he is well?' Xiao Yan said, 'He is healthy in his old age.' The master said, 'How do you see that he is healthy?' Xiao Yan said, 'He wears clothes, eats food, sits, lies down, and walks.' The master said, 'In that case, he does not go beyond the ordinary.' Xiao Yan said, 'However, the ordinary is unfathomable.' The master laughed loudly, looking up. The next day, Xiao Yan entered the room. The master said, 'Elder at the ridge, the former master once praised him for seeing the bone in his enlightenment, but he is too simple and lacks erudition.' Xiao Yan said, 'Is the abbot erudite?' The master said, 'This old monk is also not erudite.' Xiao Yan said, 'In that case, they are the same.' The master said, 'There are also differences.' Xiao Yan said, 'What are the differences?' The master said, 'He has eyes, I have no eyes.' Xiao Yan said, 'If the abbot has no eyes, how can he see that he lacks erudition?' The master laughed again. He instructed, 'Your capacity is extraordinary. Plant deep roots and make them firm, and widely benefit sentient beings.'
。非汝而誰。惜吾衰老不及見矣。巖拜謝而去。
河南府嵩縣伏牛濟庵大休實禪師
新鄭李氏子。幼投寶珠受業。年二十訪老宿古心。心示萬法歸一一歸何處話令參。尋入火場。打三有省。述偈曰。法身本無相。法相本來空。會得者訊息。處處顯家風。后往謁天奇。途遇天真月印二禪客。同至關子嶺。奇問。你三人一路么。師曰。雖然一路。來處不同。奇曰。如何是你本來面目。師便珍重。奇曰。未在更道。師便喝。奇曰。父母未生前。喝個甚麼。師無語而出。自後數呈伎倆。奇皆不諾。一日侍奇于承天。奇問。藏身處沒軌跡。沒軌跡處莫藏身。你作么生會。師曰。當堂不正坐。那赴兩頭機。奇為助喜。
住后升座。須彌作舞。海水騰波。龍象交參。人天共聚。大地山河。同宣妙句。三賢十聖。共證菩提。眉藏寶劍起寒光。袖隱金錘行正令。明殺活顯全機。舉拂子曰。還有明眼衲僧。不顧危亡。向前一肩擔荷得么。便下座。
笑巖參問。如何是祖師西來意。師豎起拂子。巖曰。此外更有指示也無。師擲下拂子。巖便禮拜。復敘及參關子嶺話。師曰。怪道親見作家來。巖便喝。少頃師又問。無聞別來四十年。未知近日鼻孔如何。巖曰。與和尚鼻孔一般。師曰。上座還見老僧鼻孔么。巖曰見。師
【現代漢語翻譯】 現代漢語譯本：不是你又是誰呢？可惜我衰老了，不能親眼看見了。笑巖禪師拜謝后離開了。
河南府嵩縣伏牛濟庵大休實禪師
新鄭李氏之子。年幼時投奔寶珠寺出家。二十歲時拜訪老宿古心禪師。古心禪師開示『萬法歸一一歸何處』的話頭讓他參悟。不久後進入火場，打坐三次後有所領悟。作偈說：『法身本無相，法相本來空，會得者訊息，處處顯家風。』後來前往拜見天奇禪師。途中遇到天真禪師和月印禪師兩位禪客，一同來到關子嶺。天奇禪師問：『你們三人一路嗎？』實禪師說：『雖然一路，來處不同。』天奇禪師說：『如何是你的本來面目？』實禪師便作珍重的手勢。天奇禪師說：『還未到，再說。』實禪師便喝一聲。天奇禪師說：『父母未生前，喝個什麼？』實禪師無語而出。自此之後多次展現自己的能力，天奇禪師都不認可。一天，實禪師在承天寺侍奉天奇禪師，天奇禪師問：『藏身處沒軌跡，沒軌跡處莫藏身，你作么生會？』實禪師說：『當堂不正坐，那赴兩頭機。』天奇禪師為此感到高興。
住持后升座說法。『須彌山作舞，海水騰波，龍象交參，人天共聚，大地山河，同宣妙句，三賢十聖，共證菩提。眉藏寶劍起寒光，袖隱金錘行正令。明殺活顯全機。』舉起拂塵說：『還有明眼的衲僧，不顧危亡，向前一肩擔荷得么？』便下座。
笑巖禪師參問：『如何是祖師西來意？』實禪師豎起拂塵。笑巖禪師說：『此外更有指示嗎？』實禪師擲下拂塵。笑巖禪師便禮拜。又敘述了之前參關子嶺的話。實禪師說：『怪不得親見作家來。』笑巖禪師便喝一聲。稍頃，實禪師又問：『無聞別來四十年，未知近日鼻孔如何？』笑巖禪師說：『與和尚鼻孔一般。』實禪師說：『上座還見老僧鼻孔么？』笑巖禪師說：『見。』
【English Translation】 English version: 'If not you, then who?' It's a pity I am too old to see it myself.' Xiaoyan (Smiling Cliff) bowed and departed.
Zen Master Dahui Shishi of Ji'an, Funiu Mountain, Song County, Henan Prefecture
He was a son of the Li family of Xinzheng. As a child, he joined Baozhu Temple to receive instruction. At the age of twenty, he visited the old master Guxin (Ancient Heart). Guxin instructed him to contemplate the saying, 'All dharmas return to one, where does the one return?' Soon after, he entered the fire pit and, after meditating three times, had an awakening. He composed a verse saying: 'The Dharmakaya (Dharma body) is originally without form, the Dharma-form is originally empty. If you understand this message, the family style is revealed everywhere.' Later, he went to visit Zen Master Tianqi (Heavenly Oddity). On the way, he met two Zen travelers, Tianzhen (Heavenly Truth) and Yueyin (Moon Seal), and they arrived at Guanzi Ridge together. Tianqi asked, 'Are you three on the same path?' The master said, 'Although we are on the same path, our origins are different.' Tianqi said, 'What is your original face?' The master then made a gesture of cherishing. Tianqi said, 'Not yet, say more.' The master then shouted. Tianqi said, 'Before your parents were born, what are you shouting?' The master was speechless and left. From then on, he repeatedly displayed his abilities, but Tianqi did not approve. One day, while serving Tianqi at Chengtian Temple, Tianqi asked, 'The hiding place has no trace, the place without trace must not hide. How do you understand this?' The master said, 'Sitting improperly in the hall, how can one attend to both ends?' Tianqi was pleased by this.
After becoming the abbot, he ascended the seat and gave a sermon. 'Mount Sumeru (mythical sacred mountain) dances, the sea surges, dragons and elephants intertwine, humans and gods gather together, the great earth and rivers proclaim the wonderful words together, the three sages and ten saints together realize Bodhi (enlightenment). The precious sword hidden in the eyebrows emits a cold light, the golden hammer hidden in the sleeve carries out the correct decree. Clearly killing and enlivening reveals the complete function.' He raised the whisk and said, 'Are there any clear-eyed monks who, regardless of danger, can step forward and bear this burden on one shoulder?' Then he descended from the seat.
Zen Master Xiaoyan (Smiling Cliff) asked, 'What is the meaning of the Patriarch's coming from the West?' The master raised the whisk. Xiaoyan said, 'Is there any further instruction beyond this?' The master threw down the whisk. Xiaoyan then bowed. He also recounted the previous conversation at Guanzi Ridge. The master said, 'No wonder you have personally seen the master come.' Xiaoyan then shouted. After a while, the master asked again, 'Forty years since we parted, I don't know how your nose is these days?' Xiaoyan said, 'The same as the abbot's nose.' The master said, 'Can the venerable see the old monk's nose?' Xiaoyan said, 'I can.'
曰。向甚麼處見。巖曰。兩眼下口門上。師曰。有秘密句。曾向上座道么。巖曰曾道。師曰。試舉看。巖曰。合取臭口。師拈拂子。巖便拂袖而出。
天池素禪師法嗣
襄陽府大覺圓禪師
漢川人。儀貌豐碩。聲如洪鐘。參靜庵。默有所契。庵付以偈曰。一枝正法眼。列祖遞傳來。付汝待時至。馨香遍九垓。師受囑后。隱居襄西。笑巖爽庵。來求依侍。師曰。上座錯了也。老䂐平生溫飽自適。別無所長。爽曰。某等生死事大。語未竟。師約而笑曰。老䂐亦有生死。何獨爾有。爽曰。某恨晚進多無恒志。和尚豈拒人哉。師曰。出家兒本自無事。爾何無事生事。少間曰。粥飯自辦始得。一日室中。舉外道問佛。不問有言。不問無言。世尊良久。外道大悟語曰。問既不涉有無。良久亦是閑名。正恁么時。外道悟個甚麼。巖擬進語。師遽以手掩其口曰。猶掛唇齒在。巖乃釋然曰。可謂東土衲僧。不及西天外道。占偈曰。自笑當年畫模則。幾番紅了幾番黑。如今謝主老還鄉。那管平生得未得。師稱賞之。后無疾而化。世壽七十三。僧臘五十三。
天寧濟禪師法嗣
嘉興府胥山雲谷法會禪師
嘉善懷氏子。投大云寺芟染。時法舟掩室天寧。師往參。舟示以唸佛是誰話。一日齋次。食器墜地。
豁然有省。於是入天界。韜晦三年。復庵棲霞千佛嶺下。又移天開。巖弔影如初。凡客見無論貴賤。皆問以日用事。略敘寒溫。必展蒲團。令坐返觀。終日無雜話。別時必叮嚀。曰人命無常。莫空過日。再見必問。別後用心如何。以故歸向者日多。僧問。如何是祖師西來意。師曰。有水皆含月。無山不帶云。曰莫更有奇特處么。師曰。切忌喚龜作鱉。
問如何是吾人直捷用心處。師曰。舉不顧即差誤。擬思量何劫悟。
居常不設臥具。晝夜危坐。四十餘年如一日。萬曆乙亥正月五日示寂。壽七十五。臘五十六。塔于大云寺右。
嘉興府精嚴東溪方澤禪師
嘉善任氏子。首謁天寧法舟。舟一日室中。舉龍潭見天皇悟。至何處不是指示汝心要話。師言下有省。后獲印可。
解制秉拂。佛法雖遍一切世間。而未嘗有絲毫透漏。你作么生結。雖無絲毫透漏。亦未嘗有絲毫囊藏。你又作么生解。故知百丈曲引初機為此方便之辭。其實莫能結莫能解也。設使有個孟八郎漢出來道。我能向百丈結不得處。一結結斷。直使天下衲僧。忘前失后。求出無門。亦能向百丈解不得處。一解解開。直使天下衲僧。七縱八橫。自由自在。卻甚奇特。諸上座。彼既丈夫。我何不爾。良久擊拂子一下曰。吽。
【現代漢語翻譯】 現代漢語譯本： 豁然有所領悟。於是進入天界。韜光養晦三年。後來在復庵棲霞千佛嶺下隱居。又移居天開巖，獨自弔影如初。凡是有客人來訪，無論貴賤，都詢問他們日常所做的事情。簡單地問候寒暖之後，必定展開蒲團，請客人坐下反觀自照。整日沒有雜話。告別時必定叮囑說：『人命無常，不要虛度光陰。』再次見面必定詢問：『別後用心如何？』因此歸向他的人日益增多。有僧人問：『如何是祖師西來意？』師父說：『有水皆含月，無山不帶云。』僧人說：『莫非還有更奇特的地方嗎？』師父說：『切忌把烏龜叫做鱉。』 問：『如何是吾人直接用功的地方？』師父說：『舉心動念就已差錯，想要思量何時才能領悟？』 平常不設定臥具，晝夜端坐，四十餘年如一日。萬曆（1573-1620）乙亥年正月五日圓寂，享年七十五歲，僧臘五十六年。塔葬于大云寺右側。 嘉興府精嚴東溪方澤禪師 嘉善任氏之子。最初拜訪天寧法舟禪師。法舟禪師一日在室內，舉龍潭見天皇而悟道的故事，問：『到什麼地方不是指示你的心要之處？』禪師言下有所領悟，後來獲得印可。 解制秉拂。佛法雖然遍佈一切世間，卻未曾有絲毫透漏。你如何結縛它？雖然沒有絲毫透漏，也未曾有絲毫囊藏。你又如何解開它？所以知道百丈禪師曲意引導初學者，是為此方便之辭。其實是既不能結縛，也不能解開的。假設有個孟八郎漢出來說：『我能向百丈禪師結縛不得之處，一結就結斷，直接使天下衲僧，忘前失后，求出無門。』亦能向百丈禪師解脫不得之處，一解就解開，直接使天下衲僧，七縱八橫，自由自在。』卻甚奇特。諸位上座，彼既是大丈夫，我為何不能如此？』良久，擊拂子一下說：『吽。』
【English Translation】 English version: He suddenly had an awakening. Thereupon, he entered the heavenly realm. He cultivated in seclusion for three years. Later, he lived in seclusion at the foot of Qianfo Ridge (Thousand Buddha Ridge) in Fu'an Qixia. Then he moved to Tiankai Rock, where he remained as solitary as before. Whenever guests visited, regardless of their status, he would ask them about their daily affairs. After a brief exchange of greetings, he would always spread out a futon and invite them to sit down and reflect inwardly. He would not engage in idle talk throughout the day. When they parted, he would always urge them, saying, 'Life is impermanent, do not waste your days.' When they met again, he would always ask, 'How have you been applying your mind since we last met?' As a result, the number of people who turned to him increased daily. A monk asked, 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The master said, 'Wherever there is water, it contains the moon; no mountain is without clouds.' The monk said, 'Is there anything more extraordinary?' The master said, 'Above all, do not call a turtle a鱉 (biē, soft-shelled turtle).' Asked, 'What is the direct way for us to apply our minds?' The master said, 'The moment you raise a thought, you are already in error; if you try to contemplate, when will you ever awaken?' He never set up bedding, sitting upright day and night, for more than forty years as if it were a single day. On the fifth day of the first month of the Yihai year during the Wanli (1573-1620) reign, he passed away peacefully. He was seventy-five years old, with fifty-six years as a monk. His stupa was built to the right of Dayun Temple. Chan Master Fangze of Jingyan Dongxi in Jiaxing Prefecture He was a son of the Ren family in Jiashan. He first visited Chan Master Fazhou of Tianning Temple. One day, in his room, Chan Master Zhou raised the story of Longtan's enlightenment upon seeing Emperor Tianhuang, asking, 'Where is it that is not pointing to the essence of your mind?' The Chan master had an awakening upon hearing this and later received confirmation. At the end of the retreat, holding the whisk. Although the Buddha-dharma pervades all worlds, it has never had the slightest leakage. How do you bind it? Although there is not the slightest leakage, there is also not the slightest concealment. How do you untie it? Therefore, know that Baizhang's (Hyakujo) skillful guidance of beginners is a convenient expression for this. In reality, it can neither be bound nor untied. Suppose there is a Mengbalang Han who comes out and says, 'I can bind what Baizhang could not bind, and with one binding, I cut it off, directly causing all the monks in the world to forget the past and lose the future, with no way out.' He can also untie what Baizhang could not untie, and with one untying, he opens it up, directly causing all the monks in the world to be free and at ease in all directions.' How extraordinary! Fellow monks, since he is a great man, why can't I be like him?' After a long silence, he struck the whisk once and said, '吽 (hōng).'
天池聚禪師法嗣
紹興府浮峰普恩上座
山陰金氏子。年十歲。往從延福鑑湖受業。至十九。忽念生死事大。奮志尋師。初至大慈。叩首座無際。際示以心生則種種法生之語。師當下有所契。入呈偈曰。返本還源便到家。亦無玄妙可稱夸。湛然一片真如性。迷失皆因一念差。復見法舟于天寧。呈所見。舟可之。又謁萬松林于烏石峰。松問何來。師曰天寧。松曰。有何言句。師舉前話。松曰。不是不是。師曰。天寧道是。和尚如何道不是。松曰。天寧則是。我則不是。師疑不決。后參玉芝。復舉前話。芝曰。是與不是。未出常情。二俱吃棒有分。師曰。如何是出常情句。芝與一掌。師當下豁然。平昔礙膺。一時融釋。芝曰。汝既如是。當善護持。復以偈囑曰。莫向支流辨濁清。是非盡處出常情。鐵鞭擊碎珊瑚月。會看東山水上行。
東塔曉禪師法嗣
嘉興府敬畏無趣如空禪師
本郡秀水施氏子。生弘治辛亥十月十八。幼慕宗乘。留心體究。同法舟濟。參訪數載。后見野翁。徹法源底。
啟關示眾。自結玄關自活埋。自吾閉也自吾開。一拳打破玄關竅。放出從前者漢來。
元宵示眾。畫角聲中。薦得觀音。未是作家。綵燈影里。捉得室利。謾夸好手。恁么告報與諸人。未免笑
破虛空口。諸人若也未瞥然。再看鰲山顛倒走。參。
小參。眾立定。師喝一喝曰。禍出私門。便歸方丈。
示眾。言前薦得已天涯。句下承當路轉賒。一擊鐵圍如粉碎。海天空闊雁行斜。
除夕小參。時窮何似日窮好。日若窮來歲亦然。三十六旬窮過了。東村王老夜燒錢。老漢雖無一物。也要應個時節因緣。乃拈拄杖曰。只者個無窮無盡。歷劫經年。今夜隨時送去。免教涉蔓相牽。擲下拄杖曰。歷劫得來今斷送。拍雙空手接新年。
示眾。佛是眾生。屋裡了事人。眾生是佛。屋裡不了事漢。誠能以佛與眾生。一時放卻。則了與不了。併爲剩語。卓拄杖曰。但於事上通無事。見色聞聲不用聾。
端陽示眾。佳節端陽。何曾訂約。五月五日。年年撞著。風搖蒲劍碧楞楞。日照榴華紅灼灼。道在時節因緣。豈論正法末法。向來著意馳求。通身是草。今日信手拈來。無不是藥。豎拂子曰。大眾且道。此藥治甚麼人的病。擊拂子曰。不但老維摩。藥王藥上也須一劑。
示眾。豁開頂門眼。照徹大千界。既作法中王。於法得自在。便下座。
一日湖邊步月。謂一僧曰。明月與清風。水天同一色。人人在此中。只是出不得。僧曰。打草驚蛇作么。師曰。上座又作么生。曰看腳下。師大
【現代漢語翻譯】 現代漢語譯本 破虛空口：如果各位還沒有領悟，再看看鰲山顛倒行走的樣子。參！
小參：大眾站定。師父喝一聲說：禍患出自私心。說完便回到方丈。
示眾：在言語之前領悟，已是天涯之遠。在語句之下承擔，道路更加遙遠。一旦擊碎鐵圍山，海闊天空，雁陣斜飛。
除夕小參：時運不濟，怎比得上日子不好過？日子如果不好過，來年也是一樣。三十六旬都過完了，東村的王老頭晚上燒紙錢。老漢雖然一無所有，也要應個時節因緣。於是拿起拄杖說：只有這個無窮無盡，歷劫經年。今晚隨時送走它，免得牽連不斷。扔下拄杖說：歷劫得來今斷送，拍著空手迎接新年。
示眾：佛是眾生，是屋裡了事人。眾生是佛，是屋裡不了事的人。如果真能把佛與眾生，一時都放下，那麼了與不了，都是多餘的話。拄著拄杖說：但於事上通無事，見色聞聲不用聾。
端陽示眾：佳節端陽，何曾訂約？五月五日（農曆五月初五），年年撞著。風搖蒲劍碧楞楞，日照榴花紅灼灼。道在時節因緣，豈論正法末法？向來著意馳求，通身是草。今日信手拈來，無不是藥。豎起拂塵說：大眾且說，此藥治什麼人的病？擊打拂塵說：不但老維摩（Vimalakirti，維摩詰，佛教在家菩薩的代表），藥王（Bhaisajyaraja，藥王菩薩）藥上也須一劑。
示眾：豁開頂門眼，照徹大千界。既作法中王，於法得自在。說完便下座。
一日在湖邊賞月，對一個僧人說：明月與清風，水天同一色。人人在此中，只是出不得。僧人說：打草驚蛇作什麼？師父說：上座（對僧人的尊稱）又作什麼？僧人說：看腳下。師父大笑。
【English Translation】 English version Breaking the empty void with your mouth: If you all haven't glimpsed it yet, take another look at Mount Ao walking upside down. Attend!
Short Dharma talk: The assembly stands still. The master shouts once, saying: Calamity comes from private desires. Then he returns to his abbot's quarters.
Instruction to the assembly: To realize before words is already the edge of the world. To take on responsibility after the phrase is uttered, the road becomes more distant. Once the Iron Mountain Range is shattered into powder, the sea and sky are vast, and the wild geese fly diagonally in formation.
Short Dharma talk on New Year's Eve: How does being poor compare to the end of the day? If the day ends poorly, the year will be the same. After all thirty-six decans have passed, old Wang from the east village burns paper money at night. Although the old man has nothing, he must respond to the seasonal conditions. Then he picks up his staff and says: Only this is endless and inexhaustible, passing through kalpas and years. Tonight, send it away at any time, lest it involve entanglements. He throws down his staff and says: What was obtained through kalpas is now sent off, clapping empty hands to welcome the New Year.
Instruction to the assembly: The Buddha is sentient beings, the one who settles affairs in the house. Sentient beings are the Buddha, the one who cannot settle affairs in the house. If you can truly let go of the Buddha and sentient beings at once, then settled and unsettled are both superfluous words. He strikes his staff and says: But in matters, understand non-matter; seeing forms and hearing sounds, there is no need to be deaf.
Instruction to the assembly on the Dragon Boat Festival: The auspicious Dragon Boat Festival, when was it ever arranged? The fifth day of the fifth month (lunar calendar), it always arrives every year. The wind shakes the calamus sword, green and sharp; the sun shines on the pomegranate flowers, red and bright. The Way is in the conditions of the season, regardless of the Proper Dharma or the Dharma-ending Age. In the past, intentionally seeking and striving, the whole body is grass. Today, picking it up casually, everything is medicine. He raises his whisk and says: Tell me, everyone, what kind of person's illness does this medicine cure? He strikes the whisk and says: Not only old Vimalakirti (Vimalakirti, a representative of Buddhist lay bodhisattvas), but also Medicine King (Bhaisajyaraja, the Medicine King Bodhisattva) and Medicine Superior need a dose.
Instruction to the assembly: Open the eye on the crown of your head, illuminate the entire great thousand world. Having become the king in the Dharma, attain freedom in the Dharma. Then he descends from his seat.
One day, while walking by the lake and admiring the moon, he said to a monk: The bright moon and the clear breeze, the water and sky are the same color. Everyone is in this, but they just can't get out. The monk said: What are you doing by stirring up the grass and startling the snake? The master said: What are you doing, venerable monk (a respectful term for monks)? The monk said: Looking at my feet. The master laughed loudly.
笑曰。將謂鬍鬚赤。更有赤鬚鬍。
萬曆己卯仲冬。謂門人性沖曰。來歲仲秋十五六間吾行矣。子宜知之。庚辰八月十六日。沖如斯而至。師集眾說偈曰。生來死去空華。死去生來一夢。皮囊付與丙丁公。白骨斷橋隨眾。阿呵呵。明月清風吟弄。語畢端坐而逝。世壽九十。
石門海禪師法嗣
德安府隨州七尖峰大休宗隆禪師
青州益都賈氏子。依郡之石佛剃髮。后寓成都北寺為典座。一日出街挑水。忘所行。忽頭撞壁有省。衝口成偈曰。大地山河體性空。那分行走與西東。偶然撞著無私句。萬水千山總一同。因就河南乾明寺無盡。室中呈所得。無盡乃印以偈曰。道高不假修。德重事理周。一枝正法眼。付與隆大休。
住后垂三關語。以示學者。一曰。吹毛寶劍。被石人持去。掛在萬仞峰頭。四壁無路。如何取得。二曰。有一如意珠。被木人擎來。拋向大海波中。不假舟航。如何覓得。三曰。盡大地是個火坑。燒卻了也。惟有一莖眉毛在。未審是何人見得。
在菜園次。僧問。如何是西來意。師指菜曰。黃瓜茄子。僧不契。下山見一尊宿。宿曰。你從何處來。僧曰。尖峰來。曰大休有何言句。僧舉前話。尊宿合掌曰。真大慈悲 嘉靖壬寅十一月八日。集眾書偈曰。三際握來為拄杖
【現代漢語翻譯】 現代漢語譯本： 笑著說：『本以為鬍鬚是紅色的，沒想到還有更紅的鬍鬚。』
萬曆己卯年（1579年）仲冬，（宗隆禪師）對門人 性沖 說：『明年仲秋十五六之間我就要走了，你應該知道。』庚辰年（1580年）八月十六日，性沖如期而至。宗隆禪師召集眾人說偈語：『生來死去皆是空花，死去生來如同一夢。這副皮囊交付給丙丁公，白骨在斷橋邊隨眾而去。阿呵呵，明月清風任我吟弄。』說完便端坐而逝，世壽九十歲。
石門海禪師的法嗣
德安府隨州七尖峰大休宗隆禪師
宗隆禪師是青州益都賈家的兒子，在郡里的石佛寺剃度出家，後來住在成都北寺擔任典座。一天外出到街上挑水，忽然忘記了自己要去哪裡，猛然頭撞到墻壁上有所領悟，脫口說出偈語：『大地山河體性本空，哪裡分得出行走與西東。偶然撞著這無私的真理，萬水千山都歸於一同。』於是到河南乾明寺無盡禪師的禪房中，呈上自己所悟。無盡禪師便用偈語印證說：『道行高深不需再修，德行深厚事理周全。這一枝正法眼，交付給隆大休。』
住持寺院后，宗隆禪師垂示三關語，用來開示學人。第一關說：『吹毛寶劍，被石人拿去，掛在萬仞高的山峰頂上，四面都是絕壁沒有道路，要如何取得？』第二關說：『有一顆如意珠，被木人拿來，拋向大海波濤之中，不借助船隻，要如何尋得？』第三關說：『整個大地都是一個火坑，全部都燒掉了，只有一根眉毛還在，不知是何人能夠看得見？』
在菜園裡時，有僧人問：『如何是西來意（禪宗祖師西來達摩的真意）？』宗隆禪師指著菜說：『黃瓜茄子。』僧人不領悟，下山去拜見一位尊宿。尊宿問：『你從哪裡來？』僧人說：『從尖峰來。』尊宿問：『大休禪師有什麼言語？』僧人舉出之前的話。尊宿合掌說：『真是大慈悲。』嘉靖壬寅年（1542年）十一月八日，宗隆禪師召集眾人寫下偈語：『將過去、現在、未來三際握在手中作為拄杖。
【English Translation】 English version: He laughed and said, 'I thought the beard was red, but there is an even redder beard.'
In the mid-winter of the Ji Mao year of Wanli (1579), (Zen Master Zonglong) said to his disciple Xing Chong, 'Around the fifteenth or sixteenth of the mid-autumn next year, I will be leaving. You should know this.' On the sixteenth day of the eighth month of the Geng Chen year (1580), Xing Chong arrived as predicted. Zen Master Zonglong gathered the assembly and said in a verse: 'Birth and death are empty flowers, death and birth are like a dream. This skin bag is given to Bing Ding Gong, the white bones follow the crowd at the broken bridge. Aha ha, the bright moon and clear breeze are for me to chant and play with.' After speaking, he sat upright and passed away, at the age of ninety.
Successor of Zen Master Shi Men Hai
Zen Master Daxiu Zonglong of Qijian Peak, Suizhou, Dean Prefecture
Zen Master Zonglong was the son of the Jia family of Yidu, Qingzhou. He had his head shaved at the Stone Buddha Temple in the prefecture, and later resided in the North Temple of Chengdu as a cook. One day, while going out to the street to fetch water, he suddenly forgot where he was going. He bumped his head against the wall and had an awakening, spontaneously uttering a verse: 'The earth, mountains, and rivers are inherently empty, how can one distinguish between walking and east and west? Accidentally encountering this selfless truth, all the myriad waters and thousands of mountains become one.' Thereupon, he went to the room of Zen Master Wujin at Qianming Temple in Henan and presented what he had realized. Zen Master Wujin then confirmed it with a verse: 'The path is so high that it needs no further cultivation, the virtue is so profound that affairs and principles are complete. This branch of the true Dharma eye is entrusted to Long Daxiu.'
After residing in the temple, Zen Master Zonglong presented three barriers to instruct students. The first barrier says: 'The hair-splitting sword is taken by a stone man and hung on the top of a ten-thousand-ren peak, with no roads on all sides. How can it be obtained?' The second barrier says: 'There is a wish-fulfilling pearl, taken by a wooden man and thrown into the waves of the sea. Without the aid of a boat, how can it be found?' The third barrier says: 'The entire earth is a fiery pit, all burned away, only one eyebrow remains. I wonder who can see it?'
While in the vegetable garden, a monk asked: 'What is the meaning of the Western Coming (the true meaning of Bodhidharma's coming from the West)?' Zen Master Zonglong pointed to the vegetables and said: 'Cucumber and eggplant.' The monk did not understand and went down the mountain to visit a venerable monk. The venerable monk asked: 'Where do you come from?' The monk said: 'From Qijian Peak.' The venerable monk asked: 'What words does Zen Master Daxiu have?' The monk recounted the previous conversation. The venerable monk put his palms together and said: 'Truly great compassion.' On the eighth day of the eleventh month of the Ren Yin year of Jiajing (1542), Zen Master Zonglong gathered the assembly and wrote a verse: 'Grasping the past, present, and future three periods in hand as a staff.'
。十方原是舊袈裟。泥牛石虎知訊息。踏破虛空便到家。置筆端坐而逝。
華山定禪師法嗣
廣信府鵝湖養庵廣心禪師
字無它。上饒鄭氏子。偶過戚屬會道者。談四生義。遂了物我平等大意。萬曆乙亥。從洛太平寺剃染。南還至焦山度臘。聞江中推船聲有省。述偈曰。夜靜江空闊。船推㘞㘞聲。不知何所往。擔子半邊輕。次走見華山。山拈一段生緣六不收話。有疑。猛提七日。始得身心脫然。歸里住靈山中臺。除夕睹閩山野火始大悟。嘗畫大圓相於壁曰。內寫莫教塗黑。外寫勿使傷白。若能向圈裡圈外。下得註腳。許你學道無疑。后遷鵝湖。己亥以無異典元座。室廊嘗置無門鎖。以驗方來。鎖旁書偈曰。上古留傳鎖。憑君智鑰開。若無開鎖法。相見不須來。
僧問。嘗聞明心見性。未審性作么生見。師曰。今日有客忙。不暇向汝道。客去。僧仍理前問。師曰。適來對客見么。曰見。師曰。向汝道不暇。還在此作么。
問。打破虛空時如何。師舉手約退曰。走開走開。僧走。師曰。可惜許。癸丑說法建陽東山董巖。天啟丁卯三月朔。示微疾。至二十八丑刻。召眾至。說偈曰。八十餘年幻夢中。鐵牛耕破太虛空。臨行一句相分付。半夜金烏帶日紅。偈畢端坐而逝。壽八十一。臘五十三。
【現代漢語翻譯】 現代漢語譯本：十方原本就是舊袈裟。泥牛石虎也知曉訊息。踏破虛空便能回到家。隨後放下筆端坐而逝。
華山定禪師的法嗣
廣信府鵝湖養庵廣心禪師
字無它。是上饒鄭氏之子。偶然路過親戚家，遇到會道的，聽他們談論四生（四種生命形式：卵生、胎生、濕生、化生）的意義，於是領悟了物我平等的深意。萬曆乙亥年（1575年），在洛陽太平寺剃度出家。南歸途中在焦山過冬。聽到江中推船的聲音有所領悟，作偈說：『夜裡寂靜江面空曠，推船發出㘞㘞的聲音。不知要往哪裡去，擔子卻感到一半輕了。』之後去拜見華山禪師。華山禪師拈出一段『生緣六不收』的話（指對一切生緣都不執著），他對此有所疑惑，於是精進參究七日，才得以身心解脫。回到家鄉住在靈山中臺。除夕之夜看到閩地的山中野火，才徹底大悟。曾經在墻上畫了一個大圓相，並題寫道：『裡面寫東西不要塗黑，外面寫東西不要損傷白色。如果能對圈裡圈外，下得註解，就允許你學道無疑。』後來遷居到鵝湖。己亥年（1599年）讓無異擔任典元座。禪房走廊經常不設門鎖，用來檢驗來訪者。鎖旁題寫偈語說：『上古流傳下來的鎖，憑藉你的智慧鑰匙打開。如果沒有開鎖的方法，相見也不必來。』
有僧人問：『常常聽說明心見性，不知性要如何才能見到？』禪師說：『今天有客人來訪，沒空跟你說。』客人走後，僧人又問之前的問題。禪師說：『剛才面對客人的時候，你見到了嗎？』僧人說：『見到了。』禪師說：『跟你說了沒空，你還在這裡做什麼？』
問：『打破虛空的時候會怎麼樣？』禪師舉起手示意退後，說：『走開走開。』僧人走了。禪師說：『可惜啊。』癸丑年（1613年）在建陽東山董巖說法。天啟丁卯年（1627年）三月初一，略微感到不適。到二十八日丑時，召集眾人，說偈語道：『八十餘年如幻夢中，鐵牛耕破了太虛空。臨走之際一句相分付，半夜金烏帶著日紅。』說完偈語後端坐而逝。享年八十一歲，僧臘五十三年。
【English Translation】 English version: The ten directions are originally an old kasaya (袈裟, monk's robe). The mud ox and stone tiger know the news. Break through the void and return home. Then he put down his pen and passed away in a seated posture.
Successor of Chan Master Ding of Mount Hua
Chan Master Guangxin of Yang'an Temple, Ehu, Guangxin Prefecture
His courtesy name was Wu Ta. He was the son of the Zheng family of Shangrao. He happened to pass by a relative's house and met a Daoist, listening to them discuss the meaning of the Four Births (四生, the four forms of birth: oviparous, viviparous, moisture-born, and metamorphic), and thus understood the profound meaning of the equality of things and self. In the year Yihai of the Wanli era (萬曆, 1575), he was tonsured at Taiping Temple in Luoyang. On his way back south, he spent the winter at Jiaoshan. Hearing the sound of boats being pushed in the river, he had an awakening and composed a verse: 'The night is quiet and the river is vast, the sound of boats being pushed is 㘞㘞. I don't know where to go, but the burden feels half lighter.' Later, he went to see Chan Master Huashan. Chan Master Huashan picked out a phrase 'the six causes of birth are not accepted' (生緣六不收, referring to not being attached to any causes of birth), to which he had doubts, so he diligently investigated for seven days, and then his body and mind were liberated. He returned to his hometown and lived in Zhongtai of Lingshan. On New Year's Eve, seeing the mountain fire in Min, he had a thorough enlightenment. He once drew a large circle on the wall and wrote: 'Do not paint black inside, do not damage the white outside. If you can annotate inside and outside the circle, I will allow you to learn the Dao without doubt.' Later, he moved to Ehu. In the year Jihai (己亥, 1599), he let Wuyi serve as the head of the Dianyuan seat. The corridor of the meditation room often had no locks, to test visitors. He wrote a verse next to the lock: 'The lock passed down from ancient times, open it with your key of wisdom. If you don't have the method to unlock it, there's no need to come to see me.'
A monk asked: 'I often hear about seeing the mind and seeing the nature, I don't know how to see the nature?' The Chan master said: 'I have guests today, I don't have time to tell you.' After the guest left, the monk asked the previous question again. The Chan master said: 'When you were facing the guest just now, did you see it?' The monk said: 'I saw it.' The Chan master said: 'I told you I didn't have time, what are you still doing here?'
Asked: 'What will happen when the void is broken?' The Chan master raised his hand to signal to step back, saying: 'Go away, go away.' The monk left. The Chan master said: 'What a pity.' In the year Guichou (癸丑, 1613), he preached at Dongyan, Dongshan, Jianyang. On the first day of March in the year Dingmao of the Tianqi era (天啟, 1627), he felt slightly unwell. On the 28th day, at the hour of Chou, he summoned everyone and said a verse: 'More than eighty years in a dream, the iron ox plows through the great void. On the verge of leaving, I entrust you with a sentence, in the middle of the night, the golden crow carries the red sun.' After saying the verse, he passed away in a seated posture. He lived to be eighty-one years old, with fifty-three years as a monk.
塔唐帽山。
斗峰琴禪師法嗣
建寧府斗峰天真道覺禪師
本郡建安張氏子。看萬法歸一一歸何處話有省。占偈曰。一手拍兮一手鼓。無位真人越格舞。口中唱出無腔歌。三千諸佛同一母。往見古音。音賞之。旋囑以大事。
大方寬禪師法嗣
河南府伏牛無礙明理禪師
汾州和氏子。參松竹大方。隨眾打七。有一聲虛空碎獨露法中王之句。后同月庵大圓入終南。一日庵舉高峰銀山鐵壁話。師頓悟。述偈曰。一覺心空疑便消。拈來放去自逍遙云云。過謁大方。方曰。伏牛打七即不問。終南靜室意如何。師曰。伏牛打七。泥團土塊。終南靜室。放大光明。方震威一喝曰。即今光明何在。師向前一掌。方呵呵大笑曰。如是如是。
大鑒下第三十二世
龍泉聰禪師法嗣
順天府善果月心笑巖德寶禪師
金臺吳氏子。生正德壬申臘月望日。弱冠聽講華嚴。至十地品。不覺身心廓然。嘆曰。千古同一幻夢耳。遂決志出家。從廣惠能祝髮。明年受具。雖深信知有。不肯自休。遍謁大川月舟古春古䂐諸老。后至關子嶺參無聞。問十聖三賢。已全聖智。如何道不明斯旨。聞乃厲聲曰。十聖三賢汝已知。如何是斯旨。速道速道。師連下數語。皆不契。遂發憤寢食俱廢。一日
【現代漢語翻譯】 現代漢語譯本 塔唐帽山。
斗峰琴禪師法嗣
建寧府斗峰天真道覺禪師
本郡建安張氏之子。參看『萬法歸一一歸何處』的話頭有所領悟，作偈說：『一手拍兮一手鼓，無位真人越格舞。口中唱出無腔歌，三千諸佛同一母。』前去拜見古音禪師，古音禪師賞識他，於是囑託他以佛法大事。
大方寬禪師法嗣
河南府伏牛無礙明理禪師
汾州和氏之子。參拜松竹大方禪師，隨眾參加禪七。聽到『有一聲虛空碎獨露法中王』的句子，後來與月庵大圓禪師一同進入終南山。一天，月庵禪師舉高峰禪師『銀山鐵壁』的話頭，禪師頓悟，作偈說：『一覺心空疑便消，拈來放去自逍遙云云。』之後去拜見大方禪師，大方禪師說：『伏牛山打禪七暫且不問，終南山靜室的意境如何？』禪師說：『伏牛山打禪七，如同泥團土塊；終南山靜室，放出大光明。』大方禪師震怒一喝說：『如今光明在哪裡？』禪師上前就是一掌。大方禪師呵呵大笑說：『如是如是。』
大鑒下第三十二世
龍泉聰禪師法嗣
順天府善果月心笑巖德寶禪師
金臺吳氏之子，生於正德壬申年（1512年）臘月十五。二十歲左右聽講《華嚴經》，聽到十地品時，不覺身心開闊，感嘆道：『千古同一幻夢罷了。』於是下決心出家，跟隨廣惠能剃度。第二年受具足戒。雖然深信自己有所領悟，但不肯就此停止，遍訪大川、月舟、古春、古䂐等老禪師。後來到關子嶺參拜無聞禪師，問：『十聖三賢，已經完全具備聖人的智慧，為什麼說不明白這個宗旨？』無聞禪師厲聲說：『十聖三賢你已經知道，什麼是這個宗旨？快說快說！』禪師連續說了幾句，都不契合。於是發憤，廢寢忘食。一天
【English Translation】 English version Mount Tatangmao.
Successor of Chan Master Doufeng Qin
Chan Master Doufeng Tianzhen Daojue of Jianning Prefecture
A son of the Zhang family of Jian'an in this prefecture. He had an awakening upon contemplating the saying 'The myriad dharmas return to one; where does the one return?' He composed a verse saying: 'One hand claps, the other hand drums; the True Man of No Rank dances beyond the rules. From the mouth sings a song without melody; three thousand Buddhas share the same mother.' He went to see Gu Yin (Ancient Sound) Chan Master, who appreciated him and entrusted him with the great matter.
Successor of Chan Master Dafang Kuan
Chan Master Funiu Wu'ai Mingli of Henan Prefecture
A son of the He family of Fenzhou. He visited Songzhu Dafang (Vast and Square) Chan Master and participated in a Chan retreat with the assembly. He heard the line 'With one sound, the void shatters, revealing the King in the Dharma.' Later, he entered Zhongnan Mountain with Yue'an Dayuan (Great Round) Chan Master. One day, Yue'an raised the 'Silver Mountain Iron Wall' saying of Gaofeng (High Peak) Chan Master. The master had a sudden awakening and composed a verse saying: 'Once the mind awakens and emptiness is realized, doubts vanish; picking it up and putting it down, one is free and at ease.' Afterwards, he went to visit Dafang Chan Master, who said: 'I won't ask about the Chan retreat at Mount Funiu, but what is the meaning of the quiet room in Zhongnan Mountain?' The master said: 'The Chan retreat at Mount Funiu is like mud and clay; the quiet room in Zhongnan Mountain emits great light.' Dafang Chan Master roared and shouted: 'Where is the light now?' The master stepped forward and gave him a palm strike. Dafang Chan Master laughed heartily and said: 'Thus it is, thus it is.'
32nd Generation from Dajian (Great Mirror)
Successor of Chan Master Longquan Cong
Chan Master Shanguo Yuexin Xiaoyan Debao of Shuntian Prefecture
A son of the Wu family of Jintai, born on the fifteenth day of the twelfth month of the Ren Shen year of the Zhengde reign (1512). At around twenty years old, he listened to the lectures on the Avatamsaka Sutra, and when he heard the Tenth Ground chapter, he felt his body and mind expand. He sighed and said: 'The whole past is just a dream.' Thereupon, he resolved to leave home and was tonsured by Guanghui Neng. The following year, he received the full precepts. Although he deeply believed he had some understanding, he was not content to stop there and visited many old Chan Masters such as Dachuan, Yuezhou, Guchun, and Guqi. Later, he went to Guanzi Ridge to visit Wuwen (No Hearing) Chan Master and asked: 'The Ten Sages and Three Worthies have already fully possessed the wisdom of the sages, why can't they explain this meaning?' Wuwen Chan Master sternly said: 'You already know the Ten Sages and Three Worthies, what is this meaning? Speak quickly, speak quickly!' The master said several sentences in succession, but none of them matched. Thereupon, he became determined and forgot to eat and sleep. One day
攜籃。臨澗洗菜。忽一菜葉墮水旋轉。捉不住。因有省。提籃喜躍而歸。聞立檐下問。是甚麼。師曰。一籃菜。聞曰。何不別道。師曰。請和尚別問來。至晚入室。聞舉玄沙敢保老兄未徹話。師曰。賊入空室。聞曰。者則公案不得草草。師喝一喝。拂袖便出。未幾復往見濟庵古巖大覺輩諸老。皆器重之。再參無聞。乃授記莂。復親炙年餘辭去。迴翔湘漢間。后抵金陵。寓凈海牛首高座等處。數載還里居圓通。次遷南寺鹿苑慈光善果諸剎。
端陽上堂。大慧道。今朝又是五月五。大鬼拍手小鬼舞。驀然撞著桃符神。兩手槌胸叫冤苦。大慧老漢。大似少個禁方。向青天白日。見神見鬼。笑巖則不然。今朝正是五月五。云從龍兮風從虎。山僧要與現前諸大聖。凡賭個賭。信手拈來百草頭。甜者甜兮苦者苦。拈拄杖曰。驀然突出者一條。穿過從上諸佛祖。是你現前諸人。百樣俱有。為甚麼只少者一條。忽有個見義勇為底。憤憤地向前道。和尚且莫壓良為賤。若論者一條。敢道人人不欠分毫。乃擲下拄杖曰。汝宛不知。何妨尖上更加尖。堆上重添土。
上堂。男兒固奮沖天志。莫若從頭放下來。直把髑髏枯死盡。仍教死眼豁然開。
上堂。舉南嶽一日遣僧。去探馬祖。且囑曰。待渠上堂時。便出問作么生。看
【現代漢語翻譯】 現代漢語譯本： 攜帶著籃子，（他）來到溪澗邊洗菜。忽然一片菜葉掉入水中旋轉，抓不住。因此有所領悟，提著籃子歡喜跳躍地回家。無聞（禪師）（無聞：禪師法號）在屋檐下問道：『這是什麼？』師（答）道：『一籃菜。』無聞（禪師）說：『為什麼不說別的？』師（答）道：『請和尚另外問來。』到晚上進入房間，無聞（禪師）舉玄沙（禪師）（玄沙：唐末五代僧人，雲門宗代表人物之一）敢保老兄未徹悟的話。師（答）道：『賊入空室。』無聞（禪師）說：『這個公案不得草率。』師喝了一聲，拂袖便出。不久又去拜見濟庵、古巖、大覺等各位老禪師，都器重他。再次參拜無聞（禪師），於是（無聞禪師）為他授記。又親近侍奉一年多后辭去，在湘江漢水一帶遊歷。後來到達金陵（今南京），住在凈海、牛首、高座等處。幾年后回到家鄉圓通，之後遷居南寺、鹿苑、慈光、善果等寺廟。
端午節上堂，大慧（禪師）（大慧：南宋高僧，禪宗大慧宗杲）說道：『今天又是五月初五，大鬼拍手小鬼舞。忽然撞著桃符神，兩手捶胸叫冤苦。』大慧老漢，好像少了禁方。向**，見神見鬼。笑巖（禪師）（笑巖：禪師法號）卻不這樣，『今天正是五月初五，云從龍兮風從虎。山僧要與現前諸大聖，凡賭個賭。信手拈來百草頭，甜者甜兮苦者苦。』拈起拄杖說：『驀然突出者一條，穿過從上諸佛祖。』是你們現前諸人，百樣俱有，為什麼只少了這一條？忽有個見義勇為的，憤憤地向前說道：『和尚且莫壓良為賤。若論這一條，敢道人人不欠分毫。』乃擲下拄杖說：『你完全不知道。何妨尖上更加尖，堆上重添土。』
上堂。（師說）男兒固然要奮發沖天的志向，不如從頭放下。直到把髑髏枯死殆盡，仍教死眼豁然開朗。
上堂。舉南嶽（禪師）（南嶽：唐代高僧，俗姓馬，名道一，世稱馬祖）一日派遣僧人，去探望馬祖（禪師）（馬祖：唐代高僧，俗姓馬，名道一，世稱馬祖）。並且囑咐說：『等他上堂時，便出來問作么生，看』
【English Translation】 English version: Carrying a basket, (he) went to the stream to wash vegetables. Suddenly, a vegetable leaf fell into the water and spun around, impossible to catch. Because of this, he had an insight, and happily skipped home carrying the basket. Wuwen (Zen Master) (Wuwen: Zen Master's Dharma name) asked from under the eaves: 'What is this?' The Master (answered): 'A basket of vegetables.' Wuwen (Zen Master) said: 'Why not say something else?' The Master (answered): 'Please, Venerable Monk, ask another question.' In the evening, upon entering the room, Wuwen (Zen Master) brought up the words of Xuansha (Zen Master) (Xuansha: A monk from the late Tang and Five Dynasties period, a representative figure of the Yunmen School) who dared to guarantee that the old brother had not thoroughly awakened. The Master (answered): 'A thief enters an empty room.' Wuwen (Zen Master) said: 'This koan cannot be treated carelessly.' The Master shouted 'He!' and flicked his sleeve, leaving. Soon after, he went to visit the old Zen Masters Ji'an, Guyan, Dajue, and others, who all valued him highly. He visited Wuwen (Zen Master) again, and then (Wuwen Zen Master) gave him a prophecy. After serving closely for more than a year, he left and traveled around the Xiang and Han rivers. Later, he arrived in Jinling (now Nanjing), staying at Jinghai, Niushou, Gaozuo, and other places. After several years, he returned to his hometown of Yuantong, and then moved to Nansi, Luyuan, Ciguang, Shanguo, and other temples.
On the Dragon Boat Festival, Dahui (Zen Master) (Dahui: A high-ranking monk of the Southern Song Dynasty, Dahui Zonggao of the Zen School) said: 'Today is again the fifth day of the fifth month, big ghosts clap their hands and little ghosts dance. Suddenly bumping into the Taofu gods, they beat their chests with both hands and cry out in grievance.' Old man Dahui seems to be missing a prescription. Towards **, seeing gods and seeing ghosts. Xiaoyan (Zen Master) (Xiaoyan: Zen Master's Dharma name) is not like this, 'Today is exactly the fifth day of the fifth month, clouds follow the dragon and wind follows the tiger. This mountain monk wants to gamble with all the great sages present. Picking up any herb at hand, the sweet is sweet and the bitter is bitter.' He picked up his staff and said: 'Suddenly, this one protrudes, piercing through all the Buddhas and ancestors from above.' It is you, all of you present here, who have everything, why are you missing only this one? Suddenly, someone righteous and brave stepped forward and said angrily: 'Venerable Monk, don't oppress the good as cheap. If we talk about this one, I dare say that everyone has it in full measure.' Then he threw down his staff and said: 'You don't know at all. Why not add sharpness to sharpness, and add soil to the pile?'
Ascending the hall. (The Master said) Although a man should aspire to soar to the heavens, it is better to let go from the beginning. Until the skull is completely withered and dead, still teach the dead eyes to open wide.
Ascending the hall. He cited that one day Nanyue (Zen Master) (Nanyue: A high-ranking monk of the Tang Dynasty, whose secular surname was Ma, named Daoyi, and was known as Mazu) sent a monk to visit Mazu (Zen Master) (Mazu: A high-ranking monk of the Tang Dynasty, whose secular surname was Ma, named Daoyi, and was known as Mazu). And instructed him: 'When he ascends the hall, come out and ask him what he is doing, and see.'
渠有何言句。可記將來。僧往一如所教。馬祖曰。自從胡亂后三十年。不少鹽醬。僧回舉似岳。岳深肯之。師曰。馬大師三十年不少鹽醬。方可聚徒說法。山僧者里。三十年不曾見個鹽醬。汝等在者里。討甚麼碗。以拄杖一時趁散。
上堂。當門一隻箭。來者看方便。擬通問如何。穿過髑髏面。
僧參問。從上千七百老凍儂。某甲今日一串穿來。獻與和尚。伏請判斷。時門外忽犬吠。師遽顧侍者曰。看是甚麼客來。侍者出問話。僧罔措。師曰。上座適才問甚麼。僧擬重舉。師與連棒打出。
一日有二尼參。禮拜起左右各立。師曰。女子如來前入定。有錢不解使。臺山婆子驀直去。解使卻無錢。你道者兩個老婆禪。如何得恰好去。尼左者走過右邊。右者走過左邊。合掌相向。各噓一聲。師曰。與么非但解老婆禪。更會鼓粥飯氣。尼曰。和尚惜取眉毛好。師曰。山僧眉毛且置。周金剛買油糍點心。食到口邊。被婆子奪卻。劉鐵磨請溈山往臺山大會齋。溈山不赴。等是者個時節。你道。為甚麼取捨不同。二尼作禮曰。某等若不來禮拜和尚。爭得見古人神通大用。師曰。好各與三十棒。恰值拄杖不在。且歸茶堂喫茶。
僧問。如何是文殊普見三昧。師曰。死人眼。曰如何是觀音普聞三昧。師曰。死人
【現代漢語翻譯】 現代漢語譯本： 他有什麼話可以記下來，以便將來使用？僧人按照馬祖（指馬祖道一禪師）的教導前去。馬祖說：『自從胡亂之後三十年（751-781年），不少鹽醬。』僧人回來把這話告訴了岳。岳深表贊同。師（指丹霞天然禪師）說：『馬大師三十年（751-781年）不少鹽醬，才可以聚徒說法。我這裡，三十年（781-811年）不曾見過鹽醬。你們在這裡，討什麼碗？』用拄杖一下子把他們趕散。
上堂說法。當門一隻箭，來的人要看準時機。想要通個訊息問個究竟怎麼樣？早就穿過了你的頭顱。
有僧人蔘拜提問：『從前的千七百老凍儂（指過去的老修行），我今天把他們一串穿起來，獻給和尚，請您判斷。』當時門外忽然有狗叫。師父立刻回頭對侍者說：『看看是什麼客人來了。』侍者出去問話，僧人不知所措。師父說：『上座剛才問什麼？』僧人想要重新說一遍，師父就用棍子把他打出去了。
有一天，有兩個尼姑來參拜。禮拜完畢后，左右各站一邊。師父說：『女子如來前入定，有錢不解得用。臺山的婆子徑直去了，解得用卻沒有錢。你們說這兩個老太婆的禪，怎麼樣才能恰到好處呢？』左邊的尼姑走到右邊，右邊的尼姑走到左邊，合掌相對，各自噓了一口氣。師父說：『這樣不僅懂得老太婆的禪，更會鼓動粥飯之氣。』尼姑說：『和尚要愛惜自己的眉毛啊。』師父說：『我的眉毛且放一邊，周金剛買油糍點心，吃到嘴邊，被婆子奪走了。劉鐵磨請溈山靈佑禪師去臺山參加大型齋會，溈山靈佑禪師沒有去。同樣是這個時候，你們說，為什麼取捨不同呢？』兩個尼姑作揖說：『我們如果不來禮拜和尚，怎麼能見到古人神通大用呢？』師父說：『好，每人賞你們三十棒。』恰好拄杖不在，先回茶堂喝茶去。
有僧人問：『什麼是文殊（文殊菩薩，代表智慧）普見三昧（一種禪定狀態）？』師父說：『死人眼。』又問：『什麼是觀音（觀世音菩薩，代表慈悲）普聞三昧（一種禪定狀態）？』師父說：『死人耳。』
【English Translation】 English version: What words did he have that could be remembered for future use? The monk went as instructed by Mazu (referring to Zen Master Mazu Daoyi). Mazu said, 'Since the chaos of thirty years (751-781 AD), there has been no shortage of salt and soy sauce.' The monk returned and told Yue this. Yue deeply agreed. The Master (referring to Zen Master Danxia Tianran) said, 'Only when Great Master Mazu has not lacked salt and soy sauce for thirty years (751-781 AD) can he gather disciples and preach the Dharma. Here, I have not seen salt and soy sauce for thirty years (781-811 AD). What bowls are you seeking here?' He scattered them all at once with his staff.
Ascending the hall to preach. A single arrow at the door, those who come must watch for the opportunity. How about trying to send a message to ask about the details? It has already pierced through your skull.
A monk came to pay respects and asked, 'The old frozen ones of the past seventeen hundred (referring to the old practitioners of the past), today I string them together and offer them to the Abbot, please judge.' At that moment, a dog suddenly barked outside the door. The Master immediately turned to the attendant and said, 'See what guest has come.' The attendant went out to ask, and the monk was at a loss. The Master said, 'What did the senior monk ask just now?' The monk wanted to repeat it, but the Master struck him out with a stick.
One day, two nuns came to pay respects. After bowing, they stood on the left and right sides. The Master said, 'Women enter samadhi (a state of meditative consciousness) before the Tathagata (another name for Buddha), having money but not knowing how to use it. The old woman of Mount Tai went straight ahead, knowing how to use it but having no money. What do you say about these two old women's Zen, how can it be just right?' The nun on the left walked to the right, and the nun on the right walked to the left, put their palms together, and each sighed. The Master said, 'In this way, you not only understand the Zen of old women, but also know how to stir up the energy of congee and rice.' The nuns said, 'The Abbot should cherish his eyebrows.' The Master said, 'Let's put aside my eyebrows for now. Zhou Jingang bought fried glutinous rice cakes, but just as he was about to eat them, the old woman snatched them away. Liu Tiemo invited Zen Master Weishan Lingyou to Mount Tai for a large vegetarian feast, but Zen Master Weishan Lingyou did not go. At the same time, why are the choices different?' The two nuns bowed and said, 'If we did not come to pay respects to the Abbot, how could we see the great supernatural powers of the ancients?' The Master said, 'Good, I will reward each of you with thirty blows.' It just so happens that the staff is not here, let's go back to the tea hall for tea first.
A monk asked, 'What is Manjusri's (Manjusri Bodhisattva, representing wisdom) universal vision samadhi (a state of meditative consciousness)?' The Master said, 'Dead man's eyes.' He also asked, 'What is Avalokitesvara's (Avalokitesvara Bodhisattva, representing compassion) universal hearing samadhi (a state of meditative consciousness)?' The Master said, 'Dead man's ears.'
耳。曰如何是一言道盡底句。師曰。死人口。
一僧請益。現世為人輕賤。是人先世罪業應墮惡道話。師曰。汝有疑否。曰有疑。師曰。有疑則為人輕賤。無疑則應墮惡道。僧沉吟。師曰會么。曰不會。師曰。把出你不會底來看。曰不會。教某甲把出個甚麼。師曰。汝之罪業。劃然消矣。僧禮謝而去。
問。玄沙不出嶺。保壽不渡河。落第幾機。師曰。總落第二機。曰如何是第一機。師曰。玄沙不出嶺。保壽不渡河。曰畢竟得個甚麼。師曰。灼然畢竟得個甚麼。
問。祖意教意。是同是別。師曰。柳影橫塘魚上樹。槐陰罩地馬登枝。僧曰。與么則形影兩分。曲直自顯去也。師曰。未曾飽食廬陵米。徒把蒲團認作天。
僧參問。承聞諸佛出世為一大事因緣。如何是大事因緣。師曰。著衣吃飯。屙屎放尿。僧不肯。不拜而出。師喚回。示以偈曰。諸佛出於世。唯為大因緣。屙屎並放尿。饑餐困打眠。目前緊急事。人只欲上天。談玄共說妙。遭罪復輸錢。僧慚惶。作禮而去。
有兩官人遊山。入門哦曰。茂松修竹。回顧見師。便問。如何是道人家風。師曰。茂松修竹。曰有何旨趣。師曰。自家觀不足。留與客來看。
有士人。閱師凈土偈。乃問。佛說是經。則有六方諸佛。出廣長舌相
【現代漢語翻譯】 現代漢語譯本： 僧人問：『如何是一言道盡的句子？』 師父說：『死人口。』
一位僧人請教：『今生為人輕賤，是人前世罪業應墮惡道所致嗎？』 師父說：『你對此有疑問嗎？』 僧人說：『有疑問。』 師父說：『有疑問則為人輕賤，沒有疑問則應墮惡道。』 僧人沉吟不語。 師父說：『明白了嗎？』 僧人說：『不明白。』 師父說：『把你不會的東西拿出來看看。』 僧人說：『不會，教我拿出個什麼？』 師父說：『你的罪業，一下子就消除了。』 僧人行禮感謝后離去。
問：『玄沙（Xuan Sha，禪宗大師名號）不出嶺，保壽（Bao Shou，禪宗大師名號）不渡河，落在第幾機？』 師父說：『總落在第二機。』 問：『如何是第一機？』 師父說：『玄沙不出嶺，保壽不渡河。』 問：『畢竟得到個什麼？』 師父說：『的確畢竟得到個什麼。』
問：『祖意（Zuyi，禪宗的宗旨）教意（Jiaoyi，佛教的教義），是相同還是不同？』 師父說：『柳影橫塘魚上樹，槐陰罩地馬登枝。』 僧人說：『這麼說來，形和影就分開了，曲和直自然就顯現了。』 師父說：『未曾飽食廬陵米，徒把蒲團認作天。』
僧人蔘拜請問：『聽說諸佛出世爲了一件大事因緣，如何是大事因緣？』 師父說：『穿衣吃飯，拉屎撒尿。』 僧人不以為然，沒有拜謝就離開了。 師父叫他回來，用偈語開示說：『諸佛出於世，唯為大因緣。拉屎並撒尿，饑餐困打眠。目前緊急事，人只欲上天。談玄共說妙，遭罪復輸錢。』 僧人慚愧惶恐，行禮后離去。
有兩位官員遊山，入門吟哦說：『茂松修竹。』 回頭看見師父，便問：『如何是道人家風？』 師父說：『茂松修竹。』 官員問：『有什麼旨趣？』 師父說：『自家觀不足，留與客來看。』
有位士人，閱讀師父的凈土偈，於是問道：『佛說是經，則有六方諸佛，出廣長舌相』
【English Translation】 English version: A monk asked: 'What is a phrase that expresses everything?' The master said: 'A dead man's mouth.'
A monk sought instruction: 'Being despised in this life, is it because of the sins of a previous life that should have led to falling into evil realms?' The master said: 'Do you have doubts about this?' The monk said: 'I have doubts.' The master said: 'Having doubts leads to being despised, having no doubts leads to falling into evil realms.' The monk was silent and pondered. The master said: 'Do you understand?' The monk said: 'I do not understand.' The master said: 'Bring out what you do not understand and let me see.' The monk said: 'I do not understand, what should I bring out?' The master said: 'Your sins, they are instantly eliminated.' The monk bowed in gratitude and left.
Asked: 'Xuan Sha (name of a Chan master) does not leave the mountain pass, Bao Shou (name of a Chan master) does not cross the river, in which stage does this fall?' The master said: 'They both fall into the second stage.' Asked: 'What is the first stage?' The master said: 'Xuan Sha does not leave the mountain pass, Bao Shou does not cross the river.' Asked: 'What is ultimately gained?' The master said: 'Indeed, what is ultimately gained.'
Asked: 'The meaning of the Patriarch (Zuyi, the essence of Zen), the meaning of the teachings (Jiaoyi, the Buddhist doctrines), are they the same or different?' The master said: 'Willow shadows lie across the pond, fish climb the trees; locust shade covers the ground, horses climb the branches.' The monk said: 'In that case, form and shadow are separated, crooked and straight are naturally revealed.' The master said: 'Never having eaten one's fill of Luling rice, one vainly takes the meditation cushion as heaven.'
A monk came to pay respect and ask: 'I have heard that the Buddhas appear in the world for a great cause and condition, what is this great cause and condition?' The master said: 'Putting on clothes and eating rice, defecating and urinating.' The monk was unconvinced and left without bowing. The master called him back and instructed him with a verse: 'The Buddhas appear in the world, solely for the great cause and condition. Defecating and urinating, eating when hungry and sleeping when tired. The urgent matters at hand, people only want to ascend to heaven. Discussing the mysterious and speaking of the wonderful, suffering retribution and paying money.' The monk was ashamed and fearful, bowed and left.
Two officials were touring the mountains, entering and reciting: 'Luxuriant pines and tall bamboos.' Turning around and seeing the master, they asked: 'What is the style of a Daoist family?' The master said: 'Luxuriant pines and tall bamboos.' The officials asked: 'What is the meaning?' The master said: 'I myself cannot see enough, I leave it for the guests to see.'
There was a scholar who read the master's Pure Land verse and asked: 'The Buddha said in this sutra, there are Buddhas of the six directions, emitting wide and long tongues.'
作證。吾師說偈。有何人證。師曰。居士舌頭亦不短。又問。何為不思議功德。師曰。前街人喚犬。後巷罵貓兒。又問。老師今年高壽。師曰。論年不見個葷腥。作么不槁瘦了。
僧問。處處入法界。唸唸見遮那。如何是遮那。師曰。凈地不須屙。
舉趙州問投子。大死底人卻活時如何。子曰不許夜行投明須到話。頌曰。三十六物都灰燼。只遺一雙枯眼睛。置向九衢深夜后。無光明處作光明。
舉世尊拈華公案。頌曰。師資妙契芥投針。似海如何無處尋。石火光中曾著眼。始知佛祖不傳心。
舉經題[米-木+八]字。頌曰。黑白未分已墮偏。那堪擬議費鉆研。西幹此土諸賢聖。鼻孔撩天總被穿。
示座主。荷鋤到處費工夫。三兩文錢足可圖。鋤得他家田地凈。自家田地盡荒蕪。
示僧。法中幽趣眼中翳。向上玄機境上塵。黑漆桶邊箍子斷。太平國內自由人。靜坐寒巖此病難。男兒爭肯自相瞞。轉身一步無多子。始信塵含法界寬。
室中垂語曰。佛未出世。祖未西來。元無佛法世法之名。迥出黑山鬼窟一句。作么生道。又佛既出世。祖已西來。佛法世法。相為建立。不犯化門。道將一句來。又佛生凡聖。對待之門。世法佛法。名言強立。總拈過一邊。衲僧本分一句。試道
【現代漢語翻譯】 現代漢語譯本：有人作證。吾師說偈（gè）。有人問：『有什麼人可以作證呢？』 師父說：『居士你的舌頭也不短啊。』 又問：『什麼是不思議功德？』 師父說：『前街的人叫喚狗，後巷的人謾罵貓。』 又問：『老師今年多大年紀了？』 師父說：『一年到頭不見一點葷腥，怎麼能不枯槁瘦弱呢？』
有僧人問：『處處都能進入法界，唸唸都能見到遮那（Vairocana，毗盧遮那佛）。什麼是遮那？』 師父說：『乾淨的地方不需要拉屎。』
引用趙州（Zhàozhōu）問投子（Tóuzǐ）：『大死底人卻活時如何？』 投子說：『不許夜行，投明須到。』 頌曰：『三十六物都化為灰燼，只留下一雙乾枯的眼睛。放置在人來人往的深夜街道上，在沒有光明的地方製造光明。』
引用世尊拈華公案（釋迦牟尼佛拈花微笑的典故）。頌曰：『師父和弟子之間微妙的默契就像芥菜籽投入針尖一樣，如同大海一樣廣大如何能無處尋覓？在石火電光中曾經著眼觀察，才知道佛祖是不傳授心法的。』
引用經題[米-木+八]字。頌曰：『黑白未分就已經落入偏頗，哪裡還經得起擬議和費力地鉆研？西干（印度）此土（中國）的諸位賢聖，鼻孔朝天，總都被穿透了。』
開示座主：『扛著鋤頭到處費力氣，三兩個銅錢就足夠了。鋤得他家的田地乾乾淨淨，自家的田地卻完全荒蕪了。』
開示僧人：『法中的幽深趣味就像眼中的翳障，向上追求玄妙的機理就像境上的塵埃。黑漆桶邊的箍子斷裂了，就是太平國內自由的人。寒巖（Hányán）這種病難以治癒，男兒怎麼肯自己欺騙自己？轉身一步沒有多少距離，才相信微塵中包含著寬廣的法界。』
在室內開示說：『佛未出世，祖師未從西方來，原本沒有佛法和世法的名稱。迥出黑山鬼窟的一句話，要怎麼說？又佛既然已經出世，祖師也已經從西方來，佛法和世法，相互建立。不觸犯教化之門，說一句來。又佛生凡聖，是對待之門。世法佛法，是名言強立。全部放在一邊，衲僧（修行僧人）本分的一句話，試著說來。』
【English Translation】 English version: Someone testifies. My teacher speaks a verse (gatha). Someone asks, 'Who can testify?' The teacher says, 'Layman, your tongue is not short either.' Again, someone asks, 'What is inconceivable merit?' The teacher says, 'People in the front street call the dog, and people in the back alley scold the cat.' Again, someone asks, 'How old is the teacher this year?' The teacher says, 'I haven't seen any meat or fish all year round, how can I not be withered and thin?'
A monk asks, 'Everywhere can enter the Dharma realm, and every thought can see Vairocana (Vairocana Buddha). What is Vairocana?' The teacher says, 'A clean place does not need to defecate.'
Quoting Zhàozhōu asking Tóuzǐ: 'What happens when a person who has completely died comes back to life?' Tóuzǐ says, 'No night travel is allowed; you must arrive by dawn.' A verse says: 'The thirty-six elements are all reduced to ashes, leaving only a pair of dry eyes. Placed on the streets late at night where people come and go, creating light where there is no light.'
Quoting the case of Śākyamuni Buddha holding up a flower (and smiling). A verse says: 'The subtle understanding between teacher and disciple is like a mustard seed entering the tip of a needle; how can it not be found in the vast ocean? Having once observed in a flash of lightning, one knows that the Buddhas do not transmit mind-to-mind.'
Quoting the title of the sutra [米-木+八] character. A verse says: 'Before black and white are distinguished, one has already fallen into bias; how can it withstand deliberation and laborious research? The sages of the Western Regions (India) and this land (China), with their nostrils turned to the sky, are all pierced through.'
Instructing the chief monk: 'Carrying a hoe everywhere is a waste of effort; three or two coins are enough. Hoeing the fields of others clean, while one's own fields are completely barren.'
Instructing the monks: 'The profound interest in the Dharma is like a cataract in the eye, and the upward pursuit of mysterious principles is like dust on the mirror. The hoop around the black lacquer bucket is broken, and one is a free person in a peaceful country. This disease of Hányán is difficult to cure; how can a man be willing to deceive himself? Turning around one step is not far, and one begins to believe that dust contains the vast Dharma realm.'
Speaking in the room: 'Before the Buddha appeared in the world, and before the patriarchs came from the West, there were originally no names for the Buddha-dharma and worldly dharma. How to say a sentence that stands out from the black mountain ghost cave? Now that the Buddha has appeared in the world, and the patriarchs have come from the West, the Buddha-dharma and worldly dharma are established in relation to each other. Without violating the gate of transformation, say a sentence. Also, the Buddha gives rise to the distinction between ordinary and holy, which is the gate of duality. Worldly dharma and Buddha-dharma are names forcibly established. Putting them all aside, try to say a sentence that is the fundamental duty of a mendicant monk.'
將來。又尋常間。語言問答甚平易。甚不思議。剛被人問個如何是汝本有底佛性。為甚麼卻反眼豎口啞。又既為佛子。志階佛地。因甚一個佛字。最不喜聞。
晚年退居京城柳巷。于萬曆辛巳正月十六日示寂。奉全身塔于小西門外。世壽七十。僧臘四十八。
漢陽巖禪師法嗣
九江府廬山大安禪師
襄陽郝氏子。幼禮古宗。祝髮于梅林宗。與古巖。同出天奇之門。而巖居終南。龍象景附。宗因使師就巖參學焉。師至。一語投機。輒授衣缽。后棲廬岳三十年。道風藹著。楚人事之尤謹。新都汪伯玉。嘗從師質疑。多有開發。萬曆己卯五月朔。說偈示寂。弟子就廬傍筑浮屠。以藏舍利。世壽七十有三。僧臘五十有。
石州洪禪師法嗣
太原府五臺山龍樹庵寶應禪師
一日晨興。睹明星有省。述偈曰。日出東山。月沉西嶂。昨日今朝。曾無兩樣。
太原府五臺山楚峰禪師
居怭魔巖十餘載。木食澗飲。人不堪其憂。師恬如也。一日聞火爆聲大悟。占偈曰。眼睛突出死柴頭。赫赫神光照四洲。觸處現成人不委。幾回春去又逢秋。
玉堂和尚
僧問。如何是道。師曰。看腳下。曰如何行履。師曰。驀直去。
敬畏空禪師法嗣
蘇州府車溪無幻
【現代漢語翻譯】 現代漢語譯本： 將來，又在尋常時候，（他的）語言問答非常平易，非常不可思議。剛被人問到什麼是你本有的佛性，為什麼卻反而眼珠上翻，說不出話來？又既然身為佛子，立志達到佛的境界，為什麼一聽到『佛』字，就最不喜歡聽？
晚年退居京城柳巷，于萬曆辛巳年（1601年）正月十六日圓寂。全身塔安放在小西門外。世壽七十歲，僧臘四十八年。
漢陽巖禪師法嗣
九江府廬山大安禪師
襄陽郝氏之子。年幼時師從古宗，在梅林宗剃度。與古巖一同出自天奇門下。古巖禪師居住在終南山，（追隨者）如龍象般景仰依附。梅林宗於是讓大安禪師去古巖處參學。大安禪師到達后，一語投機，古巖禪師就將衣缽傳授給他。之後大安禪師在廬山居住三十年，道風遠播，楚地之人對他尤為敬重。新都汪伯玉曾向他請教疑問，多有啓發。萬曆己卯年（1579年）五月初一，說偈后圓寂。弟子們在廬山旁建造浮屠，用來安放舍利。世壽七十三歲，僧臘五十年有餘。
石州洪禪師法嗣
太原府五臺山龍樹庵寶應禪師
一日早晨，看到啟明星有所領悟，作偈說：太陽從東山升起，月亮沉沒在西邊的山後。昨天今天，從來沒有兩樣。
太原府五臺山楚峰禪師
居住在怭魔巖十餘年，吃樹木，喝澗水，別人無法忍受那樣的憂苦，楚峰禪師卻安然自得。一日聽到爆裂的聲音，大徹大悟，作偈說：眼睛突出，如同死柴頭，赫赫神光照耀四洲。到處顯現，世人卻不明白，幾度春去秋來。
玉堂和尚
有僧人問：什麼是道？玉堂和尚說：看腳下。僧人問：如何行走？玉堂和尚說：徑直走去。
敬畏空禪師法嗣
蘇州府車溪無幻
【English Translation】 English version: In the future, and also in ordinary times, his language and answers are very simple and very inconceivable. Just when someone asks what is your inherent Buddha-nature, why do you roll your eyes and become speechless? Furthermore, since you are a son of the Buddha, aspiring to the realm of Buddhahood, why do you dislike hearing the word 'Buddha' the most?
In his later years, he retired to Liuxiang in the capital city and passed away on the sixteenth day of the first month of the Xin Si year of the Wanli reign (1601). His whole-body stupa was placed outside the Xiaoxi Gate. His age was seventy, and his monastic age was forty-eight.
Successor of Chan Master Hanyang Yan
Chan Master Daan of Mount Lu, Jiujiang Prefecture
A native of the Hao family of Xiangyang. He followed Gu Zong in his youth and was tonsured at Meilin Temple. He and Gu Yan both came from the lineage of Tianqi. Chan Master Gu Yan resided in Zhongnan Mountain, and (followers) admired and attached themselves to him like dragons and elephants. Therefore, Meilin Zong sent Daan to study with Gu Yan. Upon arrival, Daan had an immediate understanding, and Gu Yan transmitted the robe and bowl to him. Later, Daan resided on Mount Lu for thirty years, and his virtuous influence spread widely. The people of Chu especially respected him. Wang Boyu of Xindu once consulted him with questions and received much enlightenment. On the first day of the fifth month of the Ji Mao year of the Wanli reign (1579), he passed away after reciting a verse. His disciples built a stupa near Mount Lu to enshrine his relics. His age was seventy-three, and his monastic age was over fifty.
Successor of Chan Master Hong of Shizhou
Chan Master Bao Ying of Longshu Hermitage, Mount Wutai, Taiyuan Prefecture
One morning, upon seeing the morning star, he had an awakening and composed a verse: 'The sun rises in the eastern mountains, the moon sinks behind the western peaks. Yesterday and today, there has never been any difference.'
Chan Master Chufeng of Mount Wutai, Taiyuan Prefecture
He lived in Bimo Rock for more than ten years, eating wood and drinking stream water. Others could not bear such suffering, but Chan Master Chufeng was content. One day, upon hearing the sound of an explosion, he had a great enlightenment and composed a verse: 'Eyes protruding like a dead piece of firewood, the radiant divine light shines on the four continents. Appearing everywhere, but people do not understand, how many times spring has passed and autumn has come again.'
Monk Yutang
A monk asked: 'What is the Dao?' The master said: 'Look at your feet.' The monk asked: 'How should I walk?' The master said: 'Go straight ahead.'
Successor of Chan Master Jingweikong
Wuhuan of Chexi, Suzhou Prefecture
古湛性沖禪師
秀水張氏子。初見無趣。遂有所契。尋棄家從趣芟染。趣一日舉徑山三玄三要頌。徹骨徹髓道一句。三玄三要絕遮護之句。問曰。此二句中。山僧欲取一句為法你道。取那一句好。師曰。和尚適才問那一句。趣瞋目叱曰。得恁無記性。師曰。祇為和尚徹骨徹髓。趣曰不然。為汝一人即得。爭奈大眾何。師曰。取即不辭。孤負先聖。喪我後人。趣頷之。師在徑山。集無趣語錄。一日歸覲。趣曰。一向作得些甚麼事。師曰。某甲買得一段田。收得原本契書。特請和尚僉押。即將集本呈上。趣接得展看曰。者是我底。你底聻。師曰。和尚不得攙行奪市。趣便將集本擲下。師便趨出。少頃呈偈。趣曰。者是你作底么。師曰。某甲不解鼓粥飯氣。若謂有所作。孤負和尚不少。趣點首。
住后示眾。大道無向背。至理絕言詮。迥出三乘。高超十地。萬法不到處。特地光輝。生佛未分時。靈源獨耀。不落見聞。不隨聲色。直下無一絲毫頭。遍界全彰奇特事。直饒棒頭取證。喝下承當。猶是曲為今時。更或光境俱忘。契心平等。究竟亦非的旨。所以道向上一路。千聖不傳。學者勞形。如猿捉影。到者里。絕行絕解。絕照絕用。絕理絕事。若倚天長劍。凜凜神威。如鐵牛之機。羅籠不住。今日明眼人前。不敢
【現代漢語翻譯】 現代漢語譯本： 古湛性沖禪師
秀水張氏之子。最初拜見無趣禪師，便有所領悟。不久便捨棄家庭，跟隨無趣禪師剃度出家。無趣禪師一日舉徑山的三玄三要頌，問道：『徹骨徹髓道一句，三玄三要絕遮護之句。』問：『這兩句中，老僧想取一句作為佛法，你認為取哪一句好？』禪師說：『和尚剛才問的是哪一句？』無趣禪師瞪眼呵斥道：『竟然如此沒有記性！』禪師說：『正因為和尚徹骨徹髓。』無趣禪師說：『不是這樣，為你一個人說可以，但如何面對大眾呢？』禪師說：『取一句並不難，只是辜負了先聖，也斷送了後人。』無趣禪師點頭認可。 禪師在徑山時，編輯了《無趣語錄》。一日回去拜見無趣禪師，無趣禪師問：『一向做了些什麼事？』禪師說：『弟子買了一段田地，收好了原本的契約文書，特請和尚您來簽字。』隨即呈上編輯好的語錄。無趣禪師接過展開觀看說：『這都是我的，你的在哪裡？』禪師說：『和尚您不能強行搶奪。』無趣禪師便將語錄扔下，禪師隨即退出。稍後呈上一首偈。無趣禪師問：『這是你作的嗎？』禪師說：『弟子不擅長用言語來搪塞。如果說有所作為，那就大大辜負了和尚您了。』無趣禪師點頭。
住持寺院后，禪師向大眾開示說：『大道沒有方向和背離，至理超越了言語的詮釋。迥然超出聲聞乘、緣覺乘、菩薩乘這三乘，高高超越十地菩薩的境界。萬法都無法到達的地方，特別光明輝耀。眾生和佛尚未區分時，靈性的源頭獨自閃耀。不落入見聞，不隨逐聲色。當下沒有一絲一毫的頭緒，整個世界完全彰顯奇特的事。即使在棒喝下證悟，在喝斥下承擔，仍然是權宜之計。更何況光境俱忘，契合心性的平等，最終也不是真正的宗旨。』所以說，向上一路，千聖不傳。學者勞神費力，如同猿猴捉影子。到了這裡，斷絕修行，斷絕理解，斷絕觀照，斷絕作用，斷絕道理，斷絕事相。如同倚天的長劍，凜凜具有神威。又如鐵牛的機關，無法被羅網籠罩。今天在明眼人面前，不敢……』
【English Translation】 English version: Chan Master Gu Zhan Xing Chong
A son of the Zhang family of Xiushui. He initially met Wu Qu (No Interest/Lack of Taste), and subsequently had some understanding. Soon after, he abandoned his family and followed Wu Qu to be tonsured and dyed (become a monk). One day, Wu Qu cited the Gyeongseong (Jingshan) Three Mysteries and Three Essentials verse, saying: 'Penetrating bone and marrow, speaking a phrase; the Three Mysteries and Three Essentials cut off protection.' He asked: 'Among these two phrases, this old monk wants to take one phrase as the Dharma; which phrase do you think is good to take?' The Master said: 'Which phrase did the Abbot just ask about?' Wu Qu glared and scolded, saying: 'How can you be so forgetful?' The Master said: 'Precisely because the Abbot is penetrating bone and marrow.' Wu Qu said: 'It's not like that; it's okay for you alone, but what about the masses?' The Master said: 'Taking it is not difficult, but it would betray the ancient sages and ruin future generations.' Wu Qu nodded in agreement. When the Master was at Jingshan, he compiled the 'Sayings of Wu Qu'. One day, he returned to visit Wu Qu, who asked: 'What have you been doing all this time?' The Master said: 'This disciple bought a piece of land and kept the original deed; I especially ask the Abbot to sign it.' Immediately, he presented the compiled book. Wu Qu took it, unfolded it, and looked at it, saying: 'These are mine; where are yours?' The Master said: 'Abbot, you must not forcibly seize the market.' Wu Qu then threw down the compiled book, and the Master immediately withdrew. Shortly after, he presented a verse. Wu Qu asked: 'Did you make this?' The Master said: 'This disciple is not good at using words to deceive. If I were to say I have done something, I would greatly betray the Abbot.' Wu Qu nodded.
After residing in the temple, the Master instructed the assembly, saying: 'The Great Way has no direction or opposition; the ultimate truth transcends verbal explanation. It stands far beyond the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and surpasses the Ten Bhumis (ten stages of Bodhisattva development). Where the myriad dharmas cannot reach, there is a special radiance. When sentient beings and Buddhas are not yet distinguished, the source of spiritual light shines alone. It does not fall into seeing and hearing, nor does it follow sound and form. Directly, without a single hair's breadth, the entire world fully manifests extraordinary things. Even if one attains realization through the stick or accepts it under the shout, it is still a provisional expedient for the present time. Moreover, when both light and environment are forgotten, and one accords with the equality of mind, ultimately, it is not the true purpose.' Therefore, it is said that the upward path is not transmitted by a thousand sages. Scholars exhaust themselves, like monkeys grasping at shadows. Arriving here, there is severance of practice, severance of understanding, severance of contemplation, severance of function, severance of reason, and severance of phenomena. Like a sky-reaching sword, it possesses awe-inspiring divine power. Like the mechanism of an iron ox, it cannot be trapped by nets. Today, before those with clear eyes, I dare not...'
囊藏被蓋。八字打開去也。拈拂子曰。諸上座。還委悉么。耀古騰今只者是。大千沙界一間身。
示眾。孤峰頂上。闊步大千。十存街頭。知音少遇。不禮維摩詰。不尊傅大士。良久曰。出頭天外看。誰是個般人。
示眾。大道體寬。長空絕跡。按下雲頭。別通訊息。同生同死。風行草偃。且道。把住為人好。放行為人好。良久曰。乾坤一合地胡餅。日月兩輪天氣毬。
示眾。明明百草頭。明明祖師意。笑殺老龐公。至今猶瞌睡。魯祖見人便面壁。不解寒溫。秘魔走到便擎叉。全無禮義。南山鱉鼻。不若死鰍。西院鑷刀。渾如鈍鋸。且道。大悲如何為人。輪王總未拋三寸。遍界先聞刀斧聲。
示眾。三界唯心。萬法唯識。卓拄杖曰。昨宵時雨滴空階。一片綠苔俱打濕。
浴佛上堂。毗藍園裡曾呈丑。古佛堂前又露形。不是日光三昧力。如何洗得你身清。大眾。釋迦老子。今日誕生。未審此時還曾落地也未。一僧出曰。落地了也。師曰。你見甚麼人說。僧無語。師曰。杓卜聽虛聲。
僧問。清虛之理。畢竟無身時如何。師曰。道者合如是。曰向上更有事也無。師曰。雪隱鷺鷥飛始見。柳藏鸚鵡語方知。
問和尚百年後。向甚麼處去。師曰。千株松下。百草頭邊。
燒
【現代漢語翻譯】 現代漢語譯本 將囊藏好，蓋在上面。這八個字打開了去路。拿起拂塵說：『各位，你們明白了嗎？』 照耀古今就是這個，大千世界都在這一身中。
開示大眾：在孤峰頂上，闊步走過大千世界（指廣闊的世界）。在熱鬧的街頭，很少遇到知音。不禮敬維摩詰（Vimalakirti，佛教在家菩薩），不尊敬傅大士（Fu Dashi，南北朝時期的居士）。停頓片刻說：『到天外看看，誰是這樣的人？』
開示大眾：大道的本體寬廣，像長空一樣沒有痕跡。按下雲頭，另有訊息相通。同生同死，像風吹過草地一樣，草就倒伏。那麼，是把握住（真理）來幫助人好，還是放開（方便）來幫助人好？停頓片刻說：『乾坤合在一起就像一個胡餅，日月兩個輪子就像天氣球。』
開示大眾：明明就在各種草頭上，明明就是祖師的意旨。笑死了老龐公（Layman Pang，唐朝著名居士），至今還在打瞌睡。魯祖（Daizu Eka，禪宗二祖慧可）見到人就面壁，不問寒暖。秘魔（Mimo，唐代禪僧）走過來就舉起叉子，全無禮義。南山的鱉鼻（比喻不中用的人），不如死泥鰍。西院的鑷刀，就像鈍鋸一樣。那麼，大悲心如何幫助人呢？輪王（轉輪聖王）總沒有拋棄三寸之舌，遍及世界先聽到刀斧的聲音。
開示大眾：三界（欲界、色界、無色界）唯心，萬法唯識。拄著枴杖說：『昨夜時雨滴在空階上，一片綠苔都被打濕了。』
浴佛節上堂：在毗藍園（Lumbini Garden，釋迦牟尼佛誕生地）里曾經顯現醜態，在古佛堂前又顯露原形。不是日光三昧（Sunlight Samadhi，一種禪定狀態）的力量，怎麼能洗得你身清凈？各位，釋迦老子（Sakyamuni Buddha，佛教創始人釋迦牟尼佛）今天誕生。不知道這個時候還曾落地沒有？一個僧人出來說：『落地了。』 師父說：『你見什麼人說的？』 僧人無語。師父說：『用勺子占卜只能聽到虛假的聲音。』
僧人問：清虛的道理，畢竟沒有身體的時候怎麼樣？師父說：『修道的人應當這樣。』 僧人問：『向上還有更深的事情嗎？』 師父說：『雪地裡隱藏的白鷺飛起來才看得見，柳樹里藏著的鸚鵡說話才能知道。』
問：和尚百年之後，向什麼地方去？師父說：『千株松樹下，各種草頭邊。』
燒
【English Translation】 English version Wrap the bag and cover it. The eight characters open the way. Picking up the whisk, he said, 'Esteemed assembly, do you understand? What illuminates the past and transcends the present is this. The great thousand worlds are within this single body.'
Instructing the assembly: On the peak of a solitary mountain, stride across the great thousand worlds (referring to the vast world). In the bustling streets, few kindred spirits are encountered. Neither paying homage to Vimalakirti (Vimalakirti, a Buddhist lay bodhisattva) nor respecting Fu Dashi (Fu Dashi, a layperson during the Northern and Southern Dynasties). After a long pause, he said, 'Look beyond the heavens, who is such a person?'
Instructing the assembly: The essence of the Great Way is vast, like the sky without a trace. Press down the cloud head, and there is another message to communicate. Born together, die together, like the wind blowing over the grass, the grass bends. So, is it better to hold on (to the truth) to help people, or to let go (of expediency) to help people? After a long pause, he said, 'Heaven and earth combined are like a sesame cake, the sun and moon are like weather balloons.'
Instructing the assembly: Clearly on the heads of all kinds of grass, clearly the intention of the Patriarchs. Laughing at old Layman Pang (Layman Pang, a famous layperson of the Tang Dynasty), who is still dozing off. When Patriarch Lu (Daizu Eka, the Second Patriarch of Zen, Huike) saw someone, he would face the wall, not asking about warmth or cold. When Mimo (Mimo, a Zen monk of the Tang Dynasty) arrived, he would raise his trident, without any etiquette. The turtle nose of Nanshan (a metaphor for a useless person) is not as good as a dead loach. The tweezers of the West Courtyard are like dull saws. So, how does great compassion help people? The Wheel-Turning King (Chakravartin) never abandons his three-inch tongue, and the sound of axes is heard throughout the world.
Instructing the assembly: The Three Realms (Desire Realm, Form Realm, Formless Realm) are only mind, all phenomena are only consciousness. Striking the staff, he said, 'Last night, the seasonal rain dripped on the empty steps, and a patch of green moss was all wet.'
Ascending the hall on the Bathing the Buddha Festival: In Lumbini Garden (Lumbini Garden, the birthplace of Sakyamuni Buddha) he once presented an ugly appearance, and in front of the ancient Buddha hall he revealed his original form again. If not for the power of the Sunlight Samadhi (Sunlight Samadhi, a state of meditation), how could you wash your body clean? Everyone, Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) is born today. I wonder if he has landed at this time? A monk came out and said, 'He has landed.' The master said, 'Who did you hear say that?' The monk was speechless. The master said, 'Divining with a spoon only hears false sounds.'
A monk asked: The principle of purity and emptiness, what is it like when there is ultimately no body? The master said, 'A practitioner should be like this.' The monk asked, 'Is there anything deeper?' The master said, 'The egret hidden in the snow is only seen when it flies, and the parrot hidden in the willow tree is only known when it speaks.'
Asked: Where will the monk go after a hundred years? The master said, 'Under a thousand pine trees, beside all kinds of grass.'
Burning
火次。僧問。如何是自性天真佛。師曰。與我般一束柴來。僧肩柴至又問。師曰。者奴子。好惡也不識。便打。
問如何是最上一乘。師曰。藤穿篾縛。曰意旨如何。師曰。三十年後。
僧參。師問。何處來。曰廬山。師曰。古人道。不向廬山尋落處。像王鼻孔漫撩天。如何是廬山落處。曰請和尚尊重。師便低頭休去。
火炮偈。團圞無縫罅。綿密不通風。一點無明發。分身剎土中。
示人。動口全拋一片心。擬思量處不知音。百千年外看家話。倒腹傾腸說與君。起念求心心即念。頓然無念念無心。九重之內常為主。徹古該今不動尊。盡心竭力作工夫。內外推尋實總無。正恁么時無計可。忽聞村內一聲鴣。即心即佛隔皮言。非佛非心亦是權。端的要知真實處。直須吐盡野狐涎。師庵居二十餘載。萬曆庚戌。受徑山請。不數月疾作。仍返車溪。辛亥冬示寂。茶毗塔于徑山。世壽七十二。僧臘三十。
鵝湖心禪師法嗣
廣信府弋陽皓山慧濟次齋智季禪師
饒州樂邑程氏子。生萬曆戊子十一月三日。產地無聲。至月滿始啼。年二十五。染病甚苦。有禪者。告以生死不明。其苦過上。遂決志出俗。投雲谷喜祝髮。二十七參鵝湖心。看唸佛是誰話有省。一日湖舉二鼠侵藤話。師問。
【現代漢語翻譯】 現代漢語譯本： 火次（人名）。有僧人問：『什麼是自性天真佛？』 師父說：『給我搬一捆柴來。』 僧人扛著柴來了又問。師父說：『這個奴才，好壞也不認識。』 便打了他。
問：『如何是最上一乘？』 師父說：『藤穿篾縛。』 問：『意旨如何？』 師父說：『三十年後。』
有僧人來參拜。師父問：『從哪裡來？』 答：『廬山。』 師父說：『古人道，不向廬山尋落處，像王鼻孔漫撩天。如何是廬山落處？』 答：『請和尚尊重。』 師父便低頭停止了問話。
火炮偈：團團圓圓沒有縫隙，綿密緊緻不通風。一點無明（佛教用語，指對事物真相的迷惑）生髮，分身於剎土（佛教用語，指佛所教化的國土）之中。
開示眾人：動口說話完全拋出一片真心，想要思量的地方卻找不到知音。百千年外看家常話，倒腹傾腸全部說與你們。起念求心，心即是念；頓然無念，念即無心。九重（古代指皇帝居住的宮禁）之內常常做主，徹古至今不動如山。盡心竭力做功夫，內外推尋實在什麼也沒有。正在這個時候無計可施，忽然聽到村內一聲鷓鴣叫。即心即佛是隔著一層皮的話，非佛非心也是權宜之說。的的確確要知道真實之處，必須吐盡野狐涎（比喻虛妄之言）。師父在庵居住二十餘年，萬曆庚戌年（1550年），接受徑山的邀請。不到幾個月就生病，於是返回車溪。辛亥年（1551年）冬天圓寂。火化后塔建在徑山。世壽七十二歲，僧臘三十年。
鵝湖心禪師法嗣
廣信府弋陽皓山慧濟次齋智季禪師
饒州樂邑程氏之子。生於萬曆戊子年（1588年）十一月三日。出生時沒有聲音，到滿月才啼哭。二十五歲時，生病非常痛苦。有禪者告訴他生死不明，其痛苦超過一切。於是下決心出家，投奔雲谷喜祝髮。二十七歲參拜鵝湖心，看『唸佛是誰』的話頭有所領悟。一日，鵝湖舉『二鼠侵藤』的話頭，師父問：
【English Translation】 English version: Huoci (name of a person). A monk asked, 'What is the self-nature true Buddha?' The master said, 'Bring me a bundle of firewood.' The monk carried the firewood and asked again. The master said, 'This slave, doesn't even know good from bad.' Then he hit him.
Asked, 'What is the supreme vehicle?' The master said, 'Rattan pierces bamboo strips.' Asked, 'What is the meaning?' The master said, 'Thirty years later.'
A monk came to visit. The master asked, 'Where do you come from?' Replied, 'Mount Lu.' The master said, 'The ancients said, 'Do not seek the whereabouts in Mount Lu, the elephant king's nose playfully teases the sky.' What is the whereabouts of Mount Lu?' Replied, 'Please respect the venerable monk.' The master lowered his head and stopped asking.
Firecracker Gatha: Round and seamless, dense and airtight. A single point of ignorance (Buddhism term, referring to delusion about the true nature of things) arises, dividing the body into countless Buddha lands (Buddhism term, referring to the lands where Buddhas teach).
Instructing the people: Speaking with the mouth completely throws out a sincere heart, but one cannot find a kindred spirit in the place one tries to contemplate. Looking at family matters from beyond a thousand years, pouring out one's heart and mind to you. When a thought arises seeking the mind, the mind is the thought; suddenly without thought, thought is without mind. Within the ninefold palace (anciently referring to the emperor's residence), one is always the master, unchanging from ancient times to the present. Exerting all one's heart and strength to do the work, searching inside and out, there is truly nothing at all. At just this moment, there is no way to proceed, suddenly hearing the call of a partridge in the village. 'Mind is Buddha' is a superficial saying, 'Neither Buddha nor mind' is also an expedient. If you truly want to know the real place, you must spit out all the fox's saliva (metaphor for false words). The master lived in the hermitage for more than twenty years. In the Gengxu year of the Wanli reign (1550), he accepted the invitation of Jing Mountain. Within a few months, he fell ill and returned to Chexi. In the winter of the Xinhai year (1551), he passed away. After cremation, the pagoda was built on Jing Mountain. His age was seventy-two, and his monastic age was thirty years.
Successor of Zen Master E'hu Xin
Zen Master Huiji Cizhai Zhiji of Haoshan, Yiyang, Guangxin Prefecture
The son of the Cheng family of Leyi, Raozhou. Born on the third day of the eleventh month of the Wuzi year of the Wanli reign (1588). There was no sound at birth, and he did not cry until he was a full month old. At the age of twenty-five, he became very ill. A Zen practitioner told him that if he did not understand life and death, his suffering would surpass everything. So he resolved to leave the secular world and went to Yungu Xi to have his head shaved. At the age of twenty-seven, he visited E'hu Xin and had some understanding of the topic of 'Who is reciting the Buddha's name?' One day, E'hu raised the topic of 'Two rats invading the vine,' and the master asked:
枯藤斷了。向甚處安身立命。湖隨將熱茶劈面一潑。師豁然大悟。遂承付囑。崇禎甲申。開創皓山。順治己丑遷峰頂。丁酉。眾請就皓山開堂。
結制上堂。今朝結起布袋口。七七從來四十九。假若離斯擬別求。昧卻衣珠向外走。喝一喝曰。是野干鳴。是獅子吼。
上堂。佛法從來本現成。吾人日用實相應。只因不剔雙眉起。大地純金不識金。
上堂。拈拄杖曰。者個喚作拄杖即觸。不喚作拄杖即背。且道。喚作甚麼。卓一下曰。點開千聖眼。超出萬機先。
僧問。如何是溈仰宗。師曰。深藏不肯露。父子慎風規。如何是臨濟宗。師曰。棒下無生忍。臨機不見師。如何是曹洞宗。師曰。金針穿玉線。繡出錦鴛鴦。如何是雲門宗。師曰。孤標高迥出。佛祖類難齊。如何是法眼宗。師曰。白雲歸碧岫。紅日照青山。
問向上宗乘。請師拈出。師曰。風吹牌子動。
續燈正統卷三十 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷三十一
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第三十三世
善果寶禪師法嗣
常州府宜興龍池一心幻有正傳禪師
溧陽李氏子。年二十二。投荊溪靜樂院樂庵芟染。庵
示以本分事。師遂矢志曰。若不見性明心。決不將身倒睡。一夕聞琉璃燈華熚爆聲有省。舉似庵。庵頷之。未幾庵遷化。師直造燕都。謁笑巖于觀音庵。巖問。上座何來。師曰南方。巖曰。來此擬需何事。師曰。但乞和尚印證心地工夫。巖曰。若果識得心地。何須印證。師曰。雖然不得不舉似一過。巖曰。參堂去。師珍重便出。至晚入室。方具述所以。巖驀踢出只履曰。曏者里道一句看。遂把話頭。一時打斷。懡㦬而出。通夕不寐。翌日巖出方丈。見師猶立檐下。驀喚上座。師回顧。巖翹一足。作修羅障日月勢。師豁然悟旨。后禮辭。巖乃書曹溪源流付之。復贈一笠曰。覆之毋露圭角。師受囑徑往臺山。縛茅秘魔巖。居十有三載。會太常唐鶴徴問道。懇師南還。住荊溪龍池六載。復游燕都寓普照。后仍歸龍池。上堂。無上法王。有大陀羅尼門。名為圓覺。驀豎拂子曰。鷂子已飛天外去。呆郎猶向月邊尋。
上堂。一切法不有。一切法不無。若能如是會。水上按葫蘆。
佛誕上堂。今晨四月八日。是我釋迦如來。示生降誕之時。山僧忽然思量。思量二千五百餘年已來。不知有多少路見不平之輩。務要別尋一個人來。與我釋迦老子。比勝負較優劣。殊不知我釋迦如來。是何等一個面孔。汝諸人還知得我釋迦如
【現代漢語翻譯】 現代漢語譯本 指示他本分內的事。於是這位禪師立下誓言：『如果不能明心見性，決不倒身睡覺。』一天晚上，聽到琉璃燈發出爆裂的聲音，他有所領悟，將此事告訴了庵（指庵主）。庵主認可了他的領悟。不久，庵主圓寂。禪師直接前往燕都（今北京），在觀音庵拜見笑巖禪師。笑巖禪師問：『上座從哪裡來？』禪師回答：『南方。』笑巖禪師問：『來這裡打算做什麼？』禪師回答：『只想請和尚印證我的心地功夫。』笑巖禪師說：『如果真的認識了心地，何須印證？』禪師說：『雖然如此，不得不陳述一遍。』笑巖禪師說：『去參堂吧。』禪師恭敬地退了出來。晚上進入禪房，才詳細地陳述了自己的見解。笑巖禪師突然踢出一隻鞋子說：『試著在這裡道出一句看看。』於是把話頭打斷。禪師茫然不知所措地走了出來，整夜無法入睡。第二天，笑巖禪師走出方丈，看見禪師還站在屋檐下，突然叫道：『上座！』禪師回頭。笑巖禪師翹起一隻腳，做出修羅（Asura，意為非天，一種神道生物）遮蔽日月的姿勢。禪師豁然開悟。後來向笑巖禪師告辭。笑巖禪師於是寫下曹溪（Caoxi，禪宗六祖慧能弘法的地點）源流傳承給他，又贈送一頂斗笠說：『戴上它，不要顯露鋒芒。』禪師接受囑託，直接前往臺山（Mount Wutai），在秘魔巖結茅居住十三年。恰逢太常唐鶴徴問道，懇請禪師南還，住在荊溪龍池六年，又遊歷燕都，住在普照寺。後來仍然回到龍池。上堂說法：『無上法王，有大陀羅尼門（Dharani，總持，以簡短的咒語總攝佛法的深奧含義），名為圓覺（Perfect Enlightenment，圓滿覺悟）。』突然豎起拂塵說：『鷂子已經飛到天外去了，呆子還在月亮旁邊尋找。』
上堂說法：『一切法不是實有，一切法不是實無。如果能夠這樣理解，就能在水上按住葫蘆（比喻自在無礙）。』
佛誕日上堂說法：『今天四月初八，是我釋迦如來（Sakyamuni Buddha）示現降生的時候。山僧忽然思量，思量自兩千五百多年（指佛陀涅槃后）以來，不知有多少路見不平之輩，務必要另外尋找一個人來，與我釋迦老子比個勝負，較個優劣。殊不知我釋迦如來，是何等一個面孔。你們這些人還知道我釋迦如來
【English Translation】 English version He was shown his inherent duty. Thereupon, the Master made a vow: 'If I do not see my nature and clarify my mind, I will never lie down to sleep.' One evening, upon hearing the sound of a bursting glass lamp, he had an awakening. He reported this to An (referring to the abbot), who nodded in approval. Not long after, An passed away. The Master went directly to Yandu (present-day Beijing) and visited Xiaoyan at Guanyin Temple. Xiaoyan asked, 'Where does the venerable one come from?' The Master replied, 'The South.' Xiaoyan asked, 'What do you intend to do here?' The Master replied, 'I only ask the monk to certify my mind-ground practice.' Xiaoyan said, 'If you truly recognize the mind-ground, what need is there for certification?' The Master said, 'Even so, I must present it once.' Xiaoyan said, 'Go to the meditation hall.' The Master respectfully withdrew. In the evening, he entered the room and fully described his understanding. Xiaoyan suddenly kicked out a shoe and said, 'Try to say a word about this.' Thereupon, he cut off the conversation. The Master left in a daze, unable to sleep all night. The next day, Xiaoyan came out of his room and saw the Master still standing under the eaves. He suddenly called out, 'Venerable one!' The Master turned around. Xiaoyan raised one foot, making the posture of an Asura (a type of deity) obscuring the sun and moon. The Master suddenly realized the meaning. Later, he bid farewell. Xiaoyan then wrote down the Caoqi (the place where the Sixth Patriarch Huineng propagated Zen) lineage and gave it to him, and also gave him a bamboo hat, saying, 'Cover it so that you do not reveal your sharp edges.' The Master accepted the instruction and went directly to Mount Wutai, where he lived in a thatched hut at Secret Demon Rock for thirteen years. It happened that Tang Hezhi of the Court of Imperial Sacrifices asked about the Way and earnestly requested the Master to return to the South. He lived at Longchi in Jingxi for six years, and then traveled to Yandu, residing at Puzhao Temple. Later, he returned to Longchi. In his Dharma talk, he said: 'The Supreme Dharma King has a great Dharani (a concise mantra encapsulating profound Buddhist teachings) gate, named Perfect Enlightenment.' Suddenly raising his whisk, he said: 'The hawk has already flown beyond the sky, but the fool is still searching by the moon.'
In his Dharma talk, he said: 'All dharmas are not existent, all dharmas are not non-existent. If you can understand it in this way, you can hold a gourd on the water (a metaphor for being free and unhindered).'
In his Dharma talk on the Buddha's Birthday, he said: 'This morning, the eighth day of the fourth month, is the time when our Sakyamuni Buddha (the historical Buddha) manifested his birth. This mountain monk suddenly thought, thinking that since more than two thousand five hundred years (referring to the years since the Buddha's Nirvana) ago, I do not know how many people who see injustice on the road, must find another person to compete with my old Sakyamuni, to compare who is better and who is worse. But I do not know what kind of face my Sakyamuni Buddha is. Do you all know my Sakyamuni Buddha
來腳跟立地處么。還曾夢見我釋迦如來頂相么。良久曰。舉手扳南鬥。翻身倚北辰。出頭天外看。誰是個般人。驀豎拂子曰。雲門大師來也。擲拂子便下座。
上堂。老僧者里。不問久參晚進。貴要正知正見。知見若正。了生死如反掌。自不落他斷常有無二乘偏見。更有甚麼商量。若有僧問。作么生是正知正見。但向他道。老僧在你腳下。良久喝一喝下座。
僧問。如何是祖師西來意。師曰。屋北鹿獨宿。曰不會。師曰。溪西雞齊啼。
問如何是奇特事。師曰。蝦蟆捕大蟲。曰恁么則不奇特也。師曰。貓兒捉老鼠。僧禮拜。師便喝。曰老和尚。為甚麼放某甲不過。師厲聲曰。老僧有事你且去。
有士人舉。僧問雲門。如何是諸佛出身處。門曰。東山水上行。問意作么生。師曰。無孔笛幾人解吹。士曰。弟子得否。師曰得。士曰。如何是諸佛出身處。師曰。西河火里坐。
士大夫從師游。師每舉。門前冷落車馬稀。老大嫁作商人婦。二語罕有契者。
山居偈曰。五峰雲頂古文殊。盡日跏趺總笑余。半點苦寒禁不得。躊躇未了又躊躇。師風度簡易。神觀凝肅。以法道為己任。而機用妙密。迥出常情。于萬曆甲寅二月十二日示寂。先一日有僧。自臺山來。師與劇談宿昔。抵暮索浴。眾
【現代漢語翻譯】 現代漢語譯本：
『來腳跟立地處么？』（你來到這個腳踏實地的地方了嗎？）『還曾夢見我釋迦如來（Sakyamuni Buddha）頂相么？』（還曾夢見過我釋迦如來的頂相嗎？）良久，（停頓很久）說：『舉手扳南鬥，翻身倚北辰，出頭天外看，誰是個般人？』（舉手攀援南斗星，轉身依靠北極星，探出頭在天外看，誰是這樣的人？）驀地豎起拂塵說：『雲門大師（Yunmen Master）來也！』（雲門大師來了！）擲下拂塵便下座。
上堂。（開始講法）老僧我這裡，不問你參禪時間長短，重要的是要有正確的知見。知見如果正確，了脫生死就像翻手掌一樣容易。自然不會落入斷滅、常有、有無、二乘（聲聞和緣覺）的偏見。還有什麼可商量的呢？如果有僧人問：『什麼是正知正見？』就直接告訴他：『老僧在你腳下。』停頓很久，喝一聲便下座。
僧人問：『如何是祖師西來意？』（什麼是祖師西來的真意？）師父說：『屋北鹿獨宿。』（屋北的鹿獨自睡覺。）僧人說：『不會。』（不明白。）師父說：『溪西雞齊啼。』（溪西的雞一起啼叫。）
問：『如何是奇特事？』（什麼是奇特的事情？）師父說：『蝦蟆捕大蟲。』（蛤蟆捕捉老虎。）說：『恁么則不奇特也。』（這樣就不奇特了。）師父說：『貓兒捉老鼠。』（貓捉老鼠。）僧人禮拜。師父便喝斥。說：『老和尚，為甚麼放某甲不過？』（老和尚，為什麼不放過我？）師父厲聲說：『老僧有事你且去。』（老僧有事，你先走吧。）
有士人舉例說，僧人問雲門：『如何是諸佛出身處？』（什麼是諸佛出身的地方？）雲門說：『東山水上行。』（在東山的水上行走。）問這句話是什麼意思。師父說：『無孔笛幾人解吹？』（沒有孔的笛子有幾個人會吹？）士人說：『弟子得否？』（弟子可以嗎？）師父說：『得。』（可以。）士人說：『如何是諸佛出身處？』（什麼是諸佛出身的地方？）師父說：『西河火里坐。』（在西河的火里坐。）
士大夫跟隨師父遊歷。師父經常引用『門前冷落車馬稀，老大嫁作商人婦』（門前冷落車馬稀少，年老的女子嫁給商人）這兩句詩，很少有人能領會其中的含義。
山居偈說：『五峰雲頂古文殊，盡日跏趺總笑余。半點苦寒禁不得，躊躇未了又躊躇。』（五峰雲頂的古老文殊菩薩，整天跏趺而坐，總是嘲笑我。半點苦寒都忍受不了，猶豫不決，又猶豫不決。）師父風度簡樸平易，神態莊重嚴肅，以弘揚佛法為己任，而機鋒運用巧妙精微，迥異於常人。于萬曆甲寅年（1614年）二月十二日圓寂。前一天有僧人從臺山來，師父與他暢談往事，直到傍晚才要求沐浴，眾人 English version:
'Have you come to the place where your feet stand?' 'Have you ever dreamed of the crown of my Sakyamuni Buddha?' After a long pause, he said, 'Raise your hand to pull down the Southern Dipper, turn around and lean against the Northern Star, stick your head out beyond the heavens, who is such a person?' Suddenly raising his whisk, he said, 'Master Yunmen is here!' He threw down the whisk and descended from the seat.
Ascending the hall. Here, this old monk does not ask whether you have been practicing for a long or short time. What is important is to have right knowledge and right views. If your knowledge and views are right, then resolving birth and death is as easy as turning over your palm. Naturally, you will not fall into the biased views of annihilation, permanence, existence, non-existence, or the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). What else is there to discuss? If a monk asks, 'What is right knowledge and right views?' Just tell him, 'This old monk is beneath your feet.' After a long pause, he shouted and descended from the seat.
A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'North of the house, a deer sleeps alone.' The monk said, 'I don't understand.' The master said, 'West of the stream, the chickens crow together.'
Asked, 'What is a peculiar thing?' The master said, 'A toad catches a tiger.' He said, 'Then it is not peculiar.' The master said, 'A cat catches a mouse.' The monk bowed. The master then shouted. He said, 'Old master, why don't you let me pass?' The master said sternly, 'This old monk has something to do, you should leave.'
A scholar cited the example of a monk asking Yunmen, 'What is the place where all Buddhas originate?' Yunmen said, 'Walking on the water of the Eastern Mountain.' He asked what the meaning of this was. The master said, 'How many people can play a flute without holes?' The scholar said, 'Can I?' The master said, 'Yes.' The scholar said, 'What is the place where all Buddhas originate?' The master said, 'Sitting in the fire of the Western River.'
Scholars and officials followed the master on his travels. The master often quoted the two lines, 'In front of the gate, carriages and horses are sparse; the old woman marries a merchant.' Few people could grasp the meaning.
The mountain dwelling verse says, 'The ancient Manjusri (Manjusri Bodhisattva) on the cloud-covered peak of Five Peaks, sits in full lotus position all day, always laughing at me. Unable to bear even a bit of cold, hesitating endlessly.' The master's demeanor was simple and easygoing, his appearance dignified and solemn. He took it as his responsibility to propagate the Dharma, and his use of skillful means was subtle and profound, far beyond the ordinary. He passed away on the twelfth day of the second month of the Jia Yin year (1614) of the Wanli reign. The day before, a monk came from Mount Tiantai. The master talked with him at length about the past, and at dusk, he asked for a bath, and the assembly
【English Translation】 "Have you arrived at the place where your heels are planted?" "Have you ever dreamed of the crown of my Sakyamuni (Sakyamuni Buddha) Thus Come One?" After a long silence, he said, "Raise your hand to pull the Southern Dipper, turn around and lean on the Northern Star, stick your head out beyond the heavens, who is such a person?" Suddenly raising his whisk, he said, "Great Master Yunmen (Yunmen Master) is here!" He threw down the whisk and descended from the seat. Ascending the hall. Here, this old monk does not ask about the length of your practice. What is valued is right knowledge and right view. If knowledge and view are right, resolving birth and death is as easy as turning over your palm. Naturally, you will not fall into the biased views of annihilation, permanence, existence, non-existence, or the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). What more is there to discuss? If a monk asks, 'What is right knowledge and right view?' Just tell him, 'The old monk is beneath your feet.' After a long silence, he gave a shout and descended from the seat. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'North of the house, a deer sleeps alone.' The monk said, 'I don't understand.' The master said, 'West of the stream, the chickens crow together.' Asked, 'What is a peculiar thing?' The master said, 'A toad catches a tiger.' He said, 'Then it is not peculiar.' The master said, 'A cat catches a mouse.' The monk bowed. The master then shouted. He said, 'Old master, why don't you let me pass?' The master said sternly, 'This old monk has something to do, you should leave.' A scholar cited the example of a monk asking Yunmen, 'What is the place where all Buddhas originate?' Yunmen said, 'Walking on the water of the Eastern Mountain.' He asked what the meaning of this was. The master said, 'How many people can play a flute without holes?' The scholar said, 'Can the disciple do it?' The master said, 'Yes.' The scholar said, 'What is the place where all Buddhas originate?' The master said, 'Sitting in the fire of the Western River.' Scholars and officials followed the master on his travels. The master often quoted the two lines, 'In front of the gate, carriages and horses are sparse; the old woman marries a merchant.' Few people could grasp the meaning. The mountain dwelling verse says, 'The ancient Manjusri (Manjusri Bodhisattva) on the cloud-covered peak of Five Peaks, sits in full lotus position all day, always laughing at me. Unable to bear even a bit of cold, hesitating endlessly.' The master's demeanor was simple and easygoing, his appearance dignified and solemn. He took it as his responsibility to propagate the Dharma, and his use of skillful means was subtle and profound, far beyond the ordinary. He passed away on the twelfth day of the second month of the Jia Yin year (1614) of the Wanli reign. The day before, a monk came from Mount Tiantai. The master talked with him at length about the past, and at dusk, he asked for a bath, and the assembly
察師意。懇請遺訓。師舉所著帽者三。眾無語。師撫膝奄然而逝。世壽六十六。僧臘四十四。茶毗。靈骨塔于本山之右。
江寧府靈谷曇芝禪師
參笑巖問曰。古人道。打破鏡來相見。未審打破鏡向甚麼處相見。巖曰。慚惶殺人。師于言下。釋然領旨。遂忘卻禮拜。舞蹈而出。服勤數載。巖付偈曰。微笑拈華第一機。相傳八八未知非。今將從上非非法。分付英賢力荷歸。
太原府五臺瑞峰三際廣通禪師
久侍笑巖。室中機契。付以偈曰。一念不生諸數滅。萬機休罷十方空。界空數滅漚澄海。諸佛眾生影現中。后居臺山。壽昌經謁問。臨濟大師道。佛法無多子。畢竟是何意旨。師曰。向道無多子。又覓甚意旨。曰玄沙道。敢保老兄未徹在。未審甚處是靈云未徹處。師曰。卻是玄沙未徹。曰趙州道。臺山婆子。我為汝勘破了也。且道。婆子甚處是趙州看破處。師曰。卻是婆子看破趙州。昌索頌。師曰。知是般事便休。老僧不解恁么。
嘉興府天寧幻也佛慧禪師
會稽史氏子。母夢僧托宿而娠。年十四。禮天臺松谷受業。一日晨課。至白毫宛轉五須彌處。忽有悟。舉呈谷。谷奮挺逐之。於是遍參諸方。機契笑巖。遂為笑巖室中子。出住燕山天寧優曇苑。晚南還寓天寧。上堂。簫吹鳳至
【現代漢語翻譯】 現代漢語譯本： 察看老師的意願，懇請留下遺訓。老師舉起他所著的帽子三頂，眾人沒有說話。老師撫摸膝蓋，安詳地去世了。世壽六十六歲，僧臘四十四年。火化后，靈骨塔建在本山的右側。
江寧府靈谷曇芝禪師
參拜笑巖禪師，問道：『古人說，打破鏡子來相見，請問打破鏡子后在哪裡相見？』笑巖禪師說：『慚愧惶恐，要命啊！』曇芝禪師在言下，豁然領悟旨意，於是忘記了禮拜，舞蹈而出。服侍數年後，笑巖禪師付偈語說：『微笑拈花是第一等玄機，相傳八八之數，不知其中是非。如今將從上以來非非之法，交付給英俊賢能之人，努力承擔迴歸本源。』
太原府五臺瑞峰三際廣通禪師
長久侍奉笑巖禪師，在禪房中機鋒相契。笑巖禪師以偈語相付：『一念不生，諸數滅盡；萬機停罷，十方皆空。界空數滅，如水泡澄澈大海；諸佛眾生，身影顯現其中。』後來居住在五臺山。壽昌禪師前來拜訪請教：『臨濟大師說，佛法沒有多餘的東西，究竟是什麼意思？』廣通禪師說：『既然說沒有多餘的東西，又尋找什麼意思？』壽昌禪師說：『玄沙禪師說，我敢保證老兄你還沒有徹悟。請問靈云禪師哪裡沒有徹悟？』廣通禪師說：『卻是玄沙禪師沒有徹悟。』壽昌禪師說：『趙州禪師說，五臺山的婆子，我為你勘破了。那麼，婆子哪裡是被趙州禪師看破的地方？』廣通禪師說：『卻是婆子看破了趙州禪師。』壽昌禪師索要頌詞。廣通禪師說：『知道是這件事就停止吧，老僧不擅長那樣做。』
嘉興府天寧幻也佛慧禪師
是會稽史氏的兒子。母親夢見僧人來托宿而懷孕。十四歲時，在天臺松谷寺受業。一天早晨上課，唸到『白毫宛轉五須彌』處，忽然有所領悟，舉出來呈給松谷禪師。松谷禪師奮力驅逐他。於是遍參各方，機鋒與笑巖禪師相契，於是成為笑巖禪師的入室弟子。出任燕山天寧優曇苑住持。晚年南歸，暫住天寧寺。上堂說法，如同簫聲引來鳳凰。
【English Translation】 English version: Examining the teacher's intention, earnestly requesting the last instruction. The teacher raised three of his own authored hats. The assembly was silent. The teacher stroked his knees and passed away peacefully. His age was sixty-six, and his monastic age was forty-four. After cremation, the stupa for his spiritual remains was built to the right of the main mountain.
Chan Master Tanzhi of Linggu Temple in Jiangning Prefecture
He visited Chan Master Xiaoyan and asked: 'The ancients said, 'Break the mirror to meet each other.' I venture to ask, where do we meet after breaking the mirror?' Xiaoyan said, 'Ashamed and terrified, it's killing me!' Under these words, Tanzhi suddenly understood the meaning, and then forgot to bow, dancing out. After serving for several years, Xiaoyan gave a verse saying: 'Smiling and picking a flower is the first opportunity, traditionally passed down through eighty-eights, not knowing what is right or wrong. Now, taking the non-non-dharma from above, entrusting it to the wise and virtuous, strive to bear the return to the origin.'
Chan Master Guangtong of Sanji Ruifeng Temple on Mount Wutai in Taiyuan Prefecture
He served Xiaoyan for a long time, and their minds were in harmony in the room. Xiaoyan gave him a verse saying: 'When one thought does not arise, all numbers cease; when all functions stop, the ten directions are empty. When the realm is empty and numbers cease, the bubble clears the sea; the shadows of all Buddhas and sentient beings appear within.' Later, he lived on Mount Wutai. Chan Master Shouchang came to visit and asked: 'Great Master Linji said, 'The Buddha-dharma has nothing superfluous.' What exactly is the meaning?' Guangtong said, 'Since it is said that there is nothing superfluous, what meaning are you looking for?' Shouchang said, 'Chan Master Xuansha said, 'I dare to guarantee that you, old brother, have not thoroughly understood.' I venture to ask, where did Lingyun not thoroughly understand?' Guangtong said, 'It is Xuansha who did not thoroughly understand.' Shouchang said, 'Chan Master Zhaozhou said, 'The old woman on Mount Wutai, I have thoroughly investigated you.' Then, where is the place where the old woman was seen through by Zhaozhou?' Guangtong said, 'It is the old woman who saw through Zhaozhou.' Shouchang asked for a verse. Guangtong said, 'Knowing it is this matter, then stop. This old monk does not understand how to do that.'
Chan Master Fohui Huanye of Tianning Temple in Jiaxing Prefecture
He was the son of the Shi family of Kuaiji. His mother dreamed of a monk lodging and became pregnant. At the age of fourteen, he received instruction at Songgu Temple on Mount Tiantai. One morning, during the morning lesson, when he reached the part about 'the white hair curls around the five Sumeru (須彌, Sumeru is the name of the mountain believed to be the center of the universe in Buddhist cosmology)', he suddenly had an enlightenment, and presented it to Chan Master Songgu. Chan Master Songgu vigorously drove him away. Thereupon, he visited various places, and his mind was in harmony with Chan Master Xiaoyan, thus becoming an inner disciple of Chan Master Xiaoyan. He became the abbot of Yanshan Tianning Udumbara (優曇, Udumbara is a rare flower in Buddhism, symbolizing auspiciousness) Garden. In his later years, he returned south and temporarily resided at Tianning Temple. He ascended the hall to preach, like the sound of the flute attracting the phoenix.
。琴奏鶴來。缽展龍降。杖攜虎伏。因緣會遇。鍼芥相投。正恁么時。莫有道得底么。良久曰。鐘聲徹曉。雞唱黃昏。若欲了知。也不消得唵穆栗臨娑訶。
示眾。西來大意乾屎橛。多少人咬嚼不徹。當時我悔來遲。好與推他一跌。管教他吃得進屙不出。免使兒孫費唇舌。咦。日出千山曉。春回大地華。柳煙門外綠遊子未歸家。喝。
示眾。生一乾坤。死一乾坤。聖一法界。凡一法界。何曾謾得諸人。若也謾得。那討甚麼是非好惡。賢善財能。灼然些子。謾不得。欠不得。你道。是甚麼境界。會么。滿目塵埃千聖眼。一身落魄五宗心。
僧參。師曰。甚處神祇。何方靈聖。曰金粟。師曰。在彼作甚麼。曰司園。師曰。蔬菜割時。還叫痛么。僧作負痛聲。師曰。老僧刀也未下。叫喚作么。曰今日親見和尚。師曰。盲人摸象。
師生平丈室翛然。不廢萬行。凡利物邊事。靡不樂為。然皆出自以緣。未嘗干謁。天啟丙寅□月將示寂。撿歷示侍僧曰。過二日可。侍僧驚問。師曰。吾將有所適。侍僧涕泣固留。師笑諾曰。更留三日亦可。至期浴出更衣。跏趺榻上。適報制龕工埈。遂趨寂。壽九十一。臘七十八。□□□□□□□□□。
徑山沖禪師法嗣
嘉興府興善南明慧廣禪師
海
【現代漢語翻譯】 現代漢語譯本： 琴聲響起，仙鶴隨之而來；缽盂展開，龍應聲降臨；手持禪杖，猛虎也馴服地趴臥。各種因緣際會，如同針與芥子般緊密相投。正在這個時候，有沒有人能說出其中的道理？ （停頓良久） 鐘聲徹夜響亮，雄雞報曉黃昏。如果想要真正瞭解，也不需要念誦『唵穆栗臨娑訶』（om mulim soha）。
開示大眾：西來祖師的真意就像擦屁股的干糞橛（比喻無用之物），很多人咀嚼不透。當時我後悔來遲了，真想把他推倒。保證他吃得進去卻拉不出來，免得子孫後代費口舌爭論。咦！太陽出來照亮千山，春天迴歸大地一片繁華。門外柳煙翠綠，遠遊的遊子卻還未回家。（喝！）
開示大眾：生也是一個乾坤，死也是一個乾坤；聖是一個法界，凡是一個法界。何曾欺騙過你們？如果能夠欺騙，那又何來是非好惡、賢與不賢、善財童子（Sudhana）的求道歷程？明明白白地，欺騙不得，也欠不得。你們說，這是什麼境界？明白嗎？滿眼塵埃遮蔽了千聖的眼睛，一身落魄體現了禪宗五家的心法。
有僧人蔘禪，禪師問：『你是什麼地方的神祇？哪個地方的靈聖？』 僧人回答：『金粟（Jinsu）。』 禪師問：『在那裡做什麼？』 僧人回答：『司園。』 禪師問：『蔬菜被割的時候，還會叫痛嗎？』 僧人作出疼痛的聲音。 禪師說：『老僧的刀還沒落下，你叫喚什麼？』 僧人說：『今天親眼見到了和尚。』 禪師說：『盲人摸象。』
禪師一生居住的丈室簡樸清靜，但從不廢棄各種修行。凡是對眾生有益的事情，沒有不樂意去做的。然而，這一切都出自隨緣，從不主動干預或求取。天啟三年（1623年）某月，禪師將要圓寂，檢視日曆后告訴侍者說：『過兩天就可以了。』 侍者驚恐地問。禪師說：『我將要有所去處。』 侍者哭泣著堅決挽留。禪師笑著答應說：『再留三天也可以。』 到了預定的日子，禪師沐浴更衣，在禪床上跏趺而坐。恰好有人報告說龕（存放遺體的容器）已經完工，禪師於是安詳圓寂。享年九十一歲，僧臘七十八年。
徑山沖禪師法嗣
嘉興府興善南明慧廣禪師
海
【English Translation】 English version: The zither plays, and cranes arrive; the bowl is unfolded, and dragons descend; the staff is carried, and tigers submit. When causes and conditions meet, they fit together like a needle and mustard seed. At such a time, is there anyone who can speak of the principle? (After a long pause) The bell sound resonates through the dawn, and the rooster crows at dusk. If you wish to truly understand, there is no need to recite 'Om Mulim Soha'.
Instructing the assembly: The meaning of the Patriarch's coming from the West is like a dry shit stick (a metaphor for something useless). How many people chew on it without understanding it thoroughly? At that time, I regretted coming late and wished to push him down. I would ensure that he could eat it but not excrete it, saving future generations from wasting their breath. Alas! The sun rises, illuminating a thousand mountains, and spring returns, beautifying the earth. The willow smoke is green outside the gate, but the wandering traveler has not yet returned home. (A shout!)
Instructing the assembly: Birth is a universe, and death is a universe; a sage is a dharma realm, and a common person is a dharma realm. Have I ever deceived you? If I could deceive you, then where would there be right and wrong, good and evil, or the journey of Sudhana (Shancai Tongzi) seeking the Way? Clearly, you cannot deceive, and you cannot be in debt. What do you say this state is? Do you understand? The eyes of a thousand sages are covered by dust, and the heart of the five Zen schools is embodied in a solitary, fallen figure.
A monk came to seek instruction. The Master asked, 'What deity are you? What sacred being from what place?' The monk replied, 'Jinsu.' The Master asked, 'What do you do there?' The monk replied, 'I manage the garden.' The Master asked, 'When the vegetables are cut, do they cry out in pain?' The monk made a sound of pain. The Master said, 'The old monk's knife has not yet fallen; why are you crying out?' The monk said, 'Today, I have personally seen the Abbot.' The Master said, 'A blind man touching an elephant.'
The Master's abbot's room was simple and quiet throughout his life, but he never abandoned various practices. He was happy to do anything that benefited sentient beings. However, all of this came from following conditions and never actively interfering or seeking anything. In the third year of the Tianqi reign (1623), in a certain month, the Master was about to pass away. After checking the calendar, he told the attendant, 'In two days, it will be fine.' The attendant asked in fear. The Master said, 'I am going somewhere.' The attendant wept and insisted on staying. The Master smiled and agreed, saying, 'It is also possible to stay for three more days.' On the appointed day, the Master bathed, changed clothes, and sat in the lotus position on the meditation bed. Just then, someone reported that the niche (container for the remains) had been completed. The Master then passed away peacefully. He lived to be ninety-one years old, with seventy-eight years as a monk.
Dharma Successor of Chan Master Chong of Jingshan
Chan Master Huiguang of Nanming Xingshan in Jiaxing Prefecture
Sea
寧韓氏子。出家本寺。參無字話有疑。請益車溪。后入雙徑。于地拾片紙。有觀方知彼去。去者不至方之句。有省往呈溪。溪可之。住后示眾。個般奇特事難言。驀直皋亭跳上天。帝釋鼻樑遭磕破。波斯痛倒海門前。
雙徑示眾。前年年鼻孔無半邊。去年年兩眼不能全。今年年三十精骨獻青天。我禪已說了。汝等作么生。參。
聞谷問。了即業障本來空。為甚麼師子尊者。被罽賓國王斬卻。師曰。本來空。曰爭奈頭何。師曰。本來空。曰為甚國王一臂墮地。師曰。本來空。
泰昌改元仲冬廿七。囑後事畢。奄然而逝。骨瘞徑山普同塔。
大鑒下第三十四世
龍池傳禪師法嗣
寧波府天童密雲圓悟禪師
常州宜興蔣氏子。父曦。母潘。兒時喜兀坐。若有所憶持者。長讀壇經。知有宗門事。一日過山灣突。見堆柴有省。年三十。乃投龍池祝髮。時中看得心境兩立。請益於池。池曰。你若到者田地。便乃放身倒臥。師昏惑。池無他示。日惟罵詈。師益慚。坐臥不寧。一日自外歸。過銅棺山頂。忽覺情與無情。煥然頓現。覓纖毫過患不可得。時池居燕都普照。師往覲。池曰。汝離三載。還有新會處么。師曰有。池曰。何不呈似老僧。師曰。一人有慶。萬民樂業。池曰。汝又作么生
【現代漢語翻譯】 現代漢語譯本 寧韓氏之子，在本寺出家。參「無」字話頭時心存疑惑，向車溪禪師請教。之後前往雙徑，在地上拾起一片紙，上面寫著「觀方知彼去，去者不至方」的句子，有所領悟，便將自己的理解呈給車溪禪師，車溪禪師認可了他的領悟。之後住持一方，開示大眾說：『這種奇特的事情難以言說，逕直從皋亭跳上天，帝釋（佛教中的天神）的鼻樑都被撞破了，波斯人痛苦地倒在海門前。』
雙徑禪師開示大眾：『前年，鼻孔沒有半邊；去年，兩眼不能保全；今年，將三十年的精骨獻給青天。我的禪已經說完了，你們怎麼參？』
聞谷禪師問道：『了達之後，業障本來是空的，為什麼師子尊者（佛教羅漢名）會被罽賓國王斬首？』禪師回答：『本來是空的。』聞谷禪師問：『那頭顱又怎麼說呢？』禪師回答：『本來是空的。』聞谷禪師問：『為什麼國王的一隻手臂會掉在地上？』禪師回答：『本來是空的。』
泰昌（明光宗年號，1620年）改元仲冬二十七日，囑咐完後事，安然而逝。骨灰埋葬在徑山普同塔。
大鑒禪師（六祖慧能）下第三十四世
龍池傳禪師的法嗣
寧波府天童密雲圓悟禪師
常州宜興蔣氏之子，父親是蔣曦，母親是潘氏。小時候喜歡獨自靜坐，好像在思憶著什麼。長大後讀《壇經》，知道有宗門之事。一日路過山灣突，看到堆積的柴火有所領悟。三十歲時，便到龍池剃度出家。當時心中執著於心境對立，便向龍池禪師請教。龍池禪師說：『你若到了那種田地，便應該放身倒臥。』禪師感到迷惑不解。龍池禪師沒有其他的指示，每天只是罵他。禪師更加慚愧，坐臥不安。一日從外面回來，經過銅棺山頂，忽然覺得情與無情，煥然頓現，找不到一絲一毫的過錯。當時龍池禪師住在燕都普照寺，禪師前去拜見。龍池禪師說：『你離開三年，還有新的體會嗎？』禪師說：『有。』龍池禪師說：『為什麼不呈給老僧看看？』禪師說：『一人有慶，萬民樂業。』龍池禪師說：『你又作什麼？』
【English Translation】 English version The son of the Ning Han family, he became a monk at this temple. He had doubts while contemplating the 'Wu' (無, meaning 'no' or 'nothingness') koan and sought guidance from Chan Master Chexi. Later, he went to Shuangjing Temple. There, he picked up a piece of paper on which was written the phrase: 'Observing the direction, one knows he has gone; the one who has gone does not arrive at the direction.' He had an awakening and presented his understanding to Chan Master Chexi, who approved of it. After becoming abbot, he addressed the assembly, saying: 'Such extraordinary things are difficult to express. Directly jumping from Gaoting to the heavens, the nose of Śakra (帝釋, a Buddhist deity) was broken, and the Persian painfully collapsed before the sea gate.'
Chan Master Shuangjing addressed the assembly: 'The year before last, the nostril had no half-side; last year, both eyes could not be kept whole; this year, I offer thirty years of essence and bones to the blue sky. My Chan has already been spoken. What do you make of it?'
Zen Master Wengu asked: 'If one understands that karmic obstacles are originally empty, why was Venerable Śīṃha (師子尊者, a Buddhist arhat) beheaded by the King of Kashmir (罽賓國王)?' The Master replied: 'Originally empty.' Wengu asked: 'What about the head?' The Master replied: 'Originally empty.' Wengu asked: 'Why did the king's arm fall to the ground?' The Master replied: 'Originally empty.'
On the twenty-seventh day of the mid-winter month of the first year of the Taichang era (泰昌, 1620), after entrusting his affairs, he passed away peacefully. His bones were buried in the Putong Pagoda at Jingshan.
The thirty-fourth generation after Great Master Jian (大鑒, Huineng, the Sixth Patriarch)
A Dharma heir of Chan Master Longchi Chuan
Chan Master Miyun Yuanwu of Tiantong Temple in Ningbo Prefecture
The son of the Jiang family of Yixing, Changzhou. His father was Jiang Xi, and his mother was Pan. As a child, he liked to sit quietly, as if remembering something. When he grew up, he read the Platform Sutra and knew about the affairs of the Zen school. One day, while passing through a mountain bend, he had an awakening upon seeing a pile of firewood. At the age of thirty, he went to Longchi Temple to have his head shaved. At that time, he was attached to the duality of mind and environment, so he asked Chan Master Longchi for guidance. Chan Master Longchi said: 'If you reach that state, you should simply lie down and let go.' The Chan Master was confused. Chan Master Longchi gave no other instructions, only scolding him daily. The Chan Master became even more ashamed and restless. One day, returning from outside, he passed the summit of Copper Coffin Mountain and suddenly felt that sentient and non-sentient beings were vividly present, and he could not find the slightest fault. At that time, Chan Master Longchi was residing at Puzhao Temple in Yandu, and the Chan Master went to pay his respects. Chan Master Longchi said: 'You have been gone for three years. Do you have any new understanding?' The Chan Master said: 'Yes.' Chan Master Longchi said: 'Why don't you present it to this old monk?' The Chan Master said: 'When one person is blessed, all people rejoice.' Chan Master Longchi said: 'What are you doing?'
。師曰。圓悟特來。省覲和尚。池曰。念子遠來。放子三十棒。師珍重便出。又嘗侍立次。池曰。忽有人問。汝如何抵對。師向前豎起拳。池亦舉拳曰。老僧不曉得。者個是甚麼。師曰。莫道和尚。直是三世諸佛。也不曉得。南還事遍參。會池再主龍池。師歸侍。池上堂。舉拂子問。諸方還有者個么。師出震聲一喝。池曰好喝。師連喝兩喝歸位立。池曰。更喝一喝看。師便出法堂。次日池召入室曰。老僧昨夜起來走一轉。把柄都在手裡了。汝等為我。扶持佛法。師曰。若據圓悟。扶持佛法。任他○○○○○。都來總與三十棒。莫道分明為賞罰。池於是以衣拂付之。萬曆丁巳。師出繼席龍池。天啟壬戌遷天臺通玄。甲子遷金粟。崇禎庚午赴閩黃檗。辛未領育王。四月昇天童。
上堂。開方便門。示真實相。拈拄杖擊香幾曰。方便門開也。豎拄杖曰。真實相示也。諸人還委悉么。若也見得徹去。便可以拈拄杖。作丈六金身用。將丈六金身。作拄杖子用。然後拄杖子。𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。汝諸人切莫向古廟裡去躲。一棒打折你驢腰。莫言不道。
上堂。六月日頭真個熱。赤肉團邊如火逼。試問現前諸兄弟。無位真人徹未徹。若也徹。向無陰陽地上。豎去橫來。若也未徹
【現代漢語翻譯】 現代漢語譯本： 師父說：『圓悟（人名）特地前來。』省覲和尚（人名）說：『念你遠道而來，先賞你三十棒。』師父非常重視這句話，便離開了。又一次，師父侍立在側，省覲和尚說：『如果有人問你，你如何應對？』師父向前豎起拳頭。省覲和尚也舉起拳頭說：『老僧不曉得，這個是什麼。』師父說：『莫說和尚您不曉得，就算是三世諸佛，也不曉得。』師父南歸后遍參諸方，省覲和尚再次主持龍池寺。師父回去侍奉他。省覲和尚上堂說法，舉起拂塵問：『各處還有這個嗎？』師父突然大喝一聲。省覲和尚說：『好喝！』師父連喝兩聲，回到原位站立。省覲和尚說：『再喝一聲看看。』師父便走出法堂。次日，省覲和尚召師父入室說：『老僧昨夜起來走了一圈，把柄都在手裡了。你們要為我扶持佛法。』師父說：『如果按照圓悟（人名）的看法，扶持佛法，任他○○○○○，都來總共賞他三十棒。莫說我分明是爲了賞罰。』於是，省覲和尚將衣拂傳給了他。萬曆丁巳年（1617年），師父出任龍池寺住持。天啟壬戌年（1622年）遷往天臺山通玄寺，甲子年（1624年）遷往金粟寺，崇禎庚午年（1630年）前往福建黃檗山，辛未年（1631年）領育王寺，四月升任天童寺住持。
上堂說法，開啟方便之門，展示真實之相。拿起拄杖敲擊香幾說：『方便之門開啟了！』豎起拄杖說：『真實之相展示了！』各位還明白嗎？如果能夠徹底領悟，便可以拿起拄杖，當做丈六金身來用；將丈六金身，當做拄杖來用。然後拄杖，一下子跳上三十三天，撞到帝釋（佛教護法神）的鼻孔，東海鯉魚打一棒，雨水像盆倒一樣傾瀉。你們各位千萬不要到古廟裡去躲避，一棒打斷你的驢腰，不要說我沒有事先說過。
上堂說法，六月里的太陽真熱啊，赤肉團（指人的身體）邊上像火在逼烤。試問在座的各位兄弟，無位真人（指人的本性）徹悟了沒有？如果徹悟了，就在無陰陽的地上，豎著來橫著去；如果還沒有徹悟……
【English Translation】 English version: The master said, 'Yuanwu (person's name) has come specifically.' Abbot Shengjin (person's name) said, 'Considering you've come from afar, I'll give you thirty blows first.' The master took this very seriously and left. Another time, the master was standing by, and Abbot Shengjin said, 'If someone asks you, how would you respond?' The master stepped forward and raised his fist. Abbot Shengjin also raised his fist and said, 'This old monk doesn't know what this is.' The master said, 'Don't say that you, Abbot, don't know; even the Buddhas of the three worlds don't know.' After the master returned south, he visited various places. Abbot Shengjin again presided over Longchi Temple. The master returned to serve him. Abbot Shengjin ascended the hall and, holding up a whisk, asked, 'Is there this in all directions?' The master suddenly shouted loudly. Abbot Shengjin said, 'Good shout!' The master shouted twice in a row and returned to his place to stand. Abbot Shengjin said, 'Shout one more time and let's see.' The master then left the Dharma hall. The next day, Abbot Shengjin summoned the master into his room and said, 'This old monk got up last night and took a walk around. The handles are all in my hands. You all must support the Buddha Dharma for me.' The master said, 'According to Yuanwu's (person's name) view, to support the Buddha Dharma, let him ○○○○○, and give him thirty blows in total. Don't say I'm clearly doing this for reward and punishment.' Thereupon, Abbot Shengjin passed the robe and whisk to him. In the year Ding Si of the Wanli era (1617), the master took over as abbot of Longchi Temple. In the year Ren Xu of the Tianqi era (1622), he moved to Tongxuan Temple on Mount Tiantai. In the year Jiazi (1624), he moved to Jin Su Temple. In the year Geng Wu of the Chongzhen era (1630), he went to Huangbo Mountain in Fujian. In the year Xin Wei (1631), he took charge of Yuwang Temple. In the fourth month, he was promoted to abbot of Tiantong Temple.
Ascending the hall to preach, he opened the gate of expedient means and revealed the true aspect. He picked up a staff and struck the incense table, saying, 'The gate of expedient means is opened!' He raised the staff and said, 'The true aspect is revealed!' Do you all understand? If you can thoroughly comprehend it, then you can pick up the staff and use it as a sixteen-foot golden body; and use the sixteen-foot golden body as a staff. Then the staff jumps up to the thirty-third heaven, hitting the nose of Indra (Buddhist protector deity), and a carp from the East Sea strikes a blow, and the rain pours down like a tipped-over basin. You all must not go to hide in the old temples, or the blow will break your donkey's back. Don't say I didn't warn you.
Ascending the hall to preach, the sun in June is truly hot, and the red flesh mass (referring to the human body) feels like it's being roasted by fire. I ask all the brothers present, has the True Person of No Rank (referring to one's original nature) been thoroughly awakened? If you are thoroughly awakened, then on the ground without yin and yang, you can go vertically and horizontally; if you are not yet thoroughly awakened...
。未免明日熱。如今日熱。
上堂。一葉落天下秋。一塵起大地收。今朝七月六日。無論一葉落不落。而天下秋。眾兄弟已備知矣。舉拂子曰。一塵起也。作么生是大地收的道理。擲拂曰。若知撲落非他物。始信縱橫不是塵。
上堂。豎拄杖曰。舉一不得舉二。放過一著。落在第二。擲下杖曰。老僧落二去也。且一又如何舉。便下座。
解制上堂。八月一結制畢。腰間包頭上笠。通玄寺里放開門。行腳衲僧攙先出。為人拶著要翻身。切莫被他穿卻鼻。復舉。洞山曰。秋初夏末兄弟東去西去。亂走作么。直須向萬里無寸草處去。坐斷路頭。石霜曰。出門便是草。奴見婢慇勤。太陽曰。直饒不出門亦是草漫漫地。同坑無異土。者隊老古錐。總被山僧折倒了也。諸人還知出身處也無。若也知得。日消萬兩金。不為分外。其或未然。萬古碧潭空界月。再三撈捷始應知。喝一喝。
上堂。到座前作病勢曰。老僧氣喘。不能說法。遂咳嗽吐痰于地曰。眾兄弟試道道看。良久。眾默然。師乃以腳抹卻。歸方丈。
上堂。今朝五月五日。知事頭首。要老僧升座。應個時節。老僧再三思量。無可計較。何也。雄黃燒酒。固是不宜。要且無錢買糯谷。思量到計窮力極。忽然得個富不有餘。貧無不足的。平等
【現代漢語翻譯】 現代漢語譯本：恐怕明天會熱，就像今天這樣熱。
上堂說法。一片樹葉落下，天下就知道秋天來了。一粒塵埃升起，整個大地都被籠罩。今天七月初六，無論樹葉落不落，天下已經是秋天了，各位都已經知道了。拿起拂塵說：『一粒塵埃升起了！』 那麼，怎樣才是大地被籠罩的道理呢？』 扔下拂塵說：『如果知道撲落下來的不是其他東西，才相信縱橫交錯的不是塵埃。』
上堂說法。豎起拄杖說：『舉起一，就不能舉起二。放過一著，就落在了第二。』 扔下拄杖說：『老僧我已經落到第二了。那麼，一又該如何舉起呢？』 隨即下座。
解制上堂說法。八月初一，結制完畢。腰間帶著包裹，頭上戴著斗笠。通玄寺里打開大門，雲遊的僧人爭先恐後地出來。被人逼迫時要懂得翻身，千萬不要被別人穿透了鼻子。』 又引用洞山禪師的話說：『秋初夏末，各位兄弟東去西去，亂跑什麼呢？必須向萬里無寸草的地方去，截斷道路的源頭。』 石霜禪師說：『出門就是草。』 就像家奴見到婢女一樣慇勤。太陽禪師說：『即使不出門，也是遍地野草。』 同一個坑裡沒有不同的土。這些老古錐（指老修行），都被老僧我打倒了。各位還知道自己的出身之處嗎？如果知道，每天花費萬兩黃金，也不算過分。如果不知道，就像在萬古碧潭中撈月亮，一次又一次地嘗試才能知道。』 喝一聲。
上堂說法。走到座位前，做出生病的樣子說：『老僧氣喘，不能說法。』 於是咳嗽吐痰在地上說：『各位試著說說看。』 良久，大家沉默不語。禪師就用腳把痰抹掉，回到方丈。
上堂說法。今天五月五日，知事（寺院主管事務的僧人）和頭首（寺院的領導）要老僧我升座，應個時節。老僧我再三思量，無可奈何。為什麼呢？雄黃燒酒，固然不適宜。而且又沒有錢買糯米。思量到山窮水盡，忽然想到一個富不剩餘，貧無不足的，平等（指佛性）的辦法。
【English Translation】 English version: Lest tomorrow be hot, like today is hot.
Entering the hall for Dharma talk. 'One leaf falls, and the world knows autumn.' 'One dust particle rises, and the earth is enveloped.' Today is the sixth day of the seventh month. Whether a leaf falls or not, the world is already in autumn, as you all know. Raising the whisk, he said, 'One dust particle rises!' How then is the principle of the earth being enveloped?' Throwing down the whisk, he said, 'If you know that what falls is not something else, then you will believe that what crisscrosses is not dust.'
Entering the hall for Dharma talk. Raising his staff, he said, 'Raise one, and you cannot raise two. Let go of one move, and you fall into the second.' Throwing down the staff, he said, 'This old monk has already fallen into the second. Then how should one raise the first?' Then he descended from his seat.
Entering the hall for the end of the retreat. 'On the first day of the eighth month, the retreat is completed. With a bundle around the waist and a hat on the head. The gate of Tongxuan Monastery opens wide, and wandering monks rush out. When pressed by others, you must know how to turn around, and never let them pierce your nose.' He then quoted Dongshan (Zen master) saying, 'At the beginning of autumn and the end of summer, brothers go east and go west. What are you running around for? You must go to a place where there is not an inch of grass for ten thousand miles, and cut off the source of the road.' Shishuang (Zen master) said, 'Going out the door is grass.' Like a servant being diligent to a maid. Taiyang (Zen master) said, 'Even if you don't go out the door, it is still grass everywhere.' In the same pit, there is no different soil. These old fogeys (referring to old practitioners) have all been defeated by this old monk. Do you all still know your place of origin? If you know, spending ten thousand taels of gold a day is not excessive. If you don't know, it's like trying to catch the moon in a ten-thousand-year-old clear pool, and only after trying again and again will you know.' He shouted once.
Entering the hall for Dharma talk. Walking to the seat, he feigned illness and said, 'This old monk is short of breath and cannot give a Dharma talk.' Then he coughed and spat on the ground, saying, 'Everyone, try to say something.' After a long silence, the Zen master wiped the phlegm away with his foot and returned to his abbot's quarters.
Entering the hall for Dharma talk. 'Today is the fifth day of the fifth month. The Zhi Shi (monk in charge of monastery affairs) and the head monks (leaders of the monastery) want this old monk to ascend the seat to mark the occasion. This old monk has thought about it again and again, and there is nothing I can do. Why? Realgar wine is certainly not suitable. And I don't have money to buy glutinous rice. Thinking until I have exhausted all my resources, I suddenly thought of a way that is rich without excess and poor without lack, an equal (referring to Buddha-nature) way.'
法門。正可與世移風易俗。遂擎起兩拳曰。只將者兩個大粽子。供養大眾。一任橫咬豎咬。忽然咬著自家底。管取人人飽足。免得窮廝煎餓廝炒。為甚如此。到底輸卻自家寶。
上堂。諸人盡道解制。殊不知天童之制。結解不結解。總不必論。祇如老僧。終日趕著諸人。不般磚便擔瓦。不運土便抬石。見你們稍遲縮。不是喊便是罵。汝諸人作么生會。還知老漢為人處么。良久曰。三生六十劫。
普請上堂。據眾兄弟。擔了飯米來。伴悟上座。各各要明己躬下事。固不合輕易動靜。然而諺有之曰。有例不可滅。無例不可興。百丈創叢林立規矩。有普請例。諸方尊宿。亦有普請說。所謂作則均其勞。饑則同其食。以今觀之。似乎不然。作者應當作。閑者應當閑。致令古風凋喪。法門淡薄。無他。蓋主法者阿容之過也。要且者般事。無處得藏竄。所以謂之大道。謂之公案。擔荷者般事。須是者般漢。若是畏刀避箭躲。懶偷安。不足為伴。雖然。卻有個驗處。且道。以何為驗。良久曰。打鼓普請看。
問如何是奪人不奪境。師曰。百萬軍中斬顏良。曰如何是奪境不奪人。師曰。取了荊州放魯肅。曰如何是人境兩俱奪。師曰。殺卻陳友諒。併吞數十州。曰如何是人境俱不奪。師曰。當今天下太平。國王萬歲。
【現代漢語翻譯】 現代漢語譯本 法門（佛法修行的方法）。真正可以用來移風易俗。於是舉起兩個拳頭說：『就用這兩個大粽子，供養各位。任憑你們橫著咬豎著咬，如果忽然咬到自己的那一部分，保證人人都能飽足，免得窮困的人互相煎熬，飢餓的人互相爭搶。』為什麼會這樣呢？歸根結底是輸掉了自己的寶藏。
上堂（禪宗寺院中住持升座說法）。各位都說解制（結束結夏安居），卻不知道天童寺的規矩，結制也好，解制也好，總不必討論。就像老僧我，整天趕著各位，不搬磚就挑瓦，不運土就抬石頭，看到你們稍微遲疑退縮，不是喊就是罵。你們各位怎麼理解？還知道老漢我為人處世的用意嗎？』良久說：『三生六十劫（極長的時間）。』
普請上堂（全體僧眾一起參加的上堂）。各位兄弟，挑著米飯來了，陪伴悟上座（禪堂中負責開悟的僧人），大家都想要明白自身的事情，本來不應該輕易走動。然而俗話說：『有先例不可廢，沒有先例不可興。』百丈禪師創立叢林，制定規矩，有普請的例子。各方尊宿（德高望重的僧人），也有普請的說法。所謂『勞動時平均分配勞力，飢餓時共同分享食物。』現在看來，似乎不是這樣。該勞動的人應當勞動，該休息的人應當休息，以致於古老的風氣衰落，佛法變得淡薄。沒有其他原因，都是因為主持佛法的人姑息遷就的過錯。然而這件事，無處可藏身。所以稱之為大道，稱之為公案（禪宗用語，指難以理解的真理）。承擔這件事，必須是這樣的人。如果是害怕刀箭躲避，懶惰貪圖安逸，不值得做同伴。雖然如此，卻有個檢驗的地方。那麼，用什麼來檢驗呢？』良久說：『打鼓普請看看。』
問：『什麼是奪人不奪境？』師父說：『百萬軍中斬顏良。』問：『什麼是奪境不奪人？』師父說：『取了荊州放魯肅。』問：『什麼是人境兩俱奪？』師父說：『殺卻陳友諒（元末），併吞數十州。』問：『什麼是人境俱不奪？』師父說：『當今天下太平（明朝），國王萬歲。』
【English Translation】 English version Dharma (methods of Buddhist practice). It can truly be used to transform customs and habits. Then, raising both fists, he said, 'Just use these two big zongzi (sticky rice dumplings), to offer to everyone. Let you bite horizontally or vertically, if you suddenly bite your own part, guarantee everyone will be full, avoiding the poor from tormenting each other, and the hungry from fighting each other.' Why is this so? In the end, it is losing one's own treasure.
Ascending the hall (the abbot ascends the seat to give a Dharma talk in a Chan monastery). Everyone says it is the end of the retreat (end of the summer retreat), but they don't know the rules of Tiantong Temple, whether it is the beginning or the end of the retreat, there is no need to discuss it. Just like this old monk, I am chasing everyone all day long, if you don't move bricks, then carry tiles, if you don't transport soil, then lift stones, seeing you hesitate and shrink back a little, it's either shouting or scolding. How do you all understand? Do you still know the intention of this old man's behavior?' After a long silence, he said, 'Three lives and sixty kalpas (extremely long time).'
Universal invitation to ascend the hall (all monks participate in the Dharma talk). All the brothers, carrying rice have come, accompanying the meditation leader, everyone wants to understand their own affairs, originally should not move easily. However, as the saying goes, 'A precedent cannot be abolished, and a precedent cannot be created without reason.' Zen Master Baizhang created the monastery and established rules, there is an example of universal invitation. Venerable elders from all directions also have the saying of universal invitation. The so-called 'When working, distribute the labor equally, when hungry, share the food together.' Now it seems that it is not like this. Those who should work should work, those who should rest should rest, so that the ancient customs are declining, and the Dharma is becoming weak. There is no other reason, it is all because the person in charge of the Dharma is indulging and accommodating. However, this matter has nowhere to hide. Therefore, it is called the Great Way, called the Koan (a Zen term, referring to a difficult to understand truth). To bear this matter, it must be this kind of person. If you are afraid of knives and arrows, lazy and greedy for ease, you are not worth being a companion. Although so, there is a place to test. Then, what is used to test?' After a long silence, he said, 'Beat the drum and see.'
Asked, 'What is taking the person without taking the territory?' The master said, 'Killing Yan Liang in a million troops.' Asked, 'What is taking the territory without taking the person?' The master said, 'Taking Jingzhou and releasing Lu Su.' Asked, 'What is taking both the person and the territory?' The master said, 'Killing Chen Youliang (late Yuan Dynasty) and annexing dozens of states.' Asked, 'What is not taking either the person or the territory?' The master said, 'The world is peaceful today (Ming Dynasty (1368-1644)), long live the king.'
曰料揀已蒙師指示。全提向上事若何。師以拄杖擉曰。速退速退。
問如何是五眼圓明。師曰。老僧者里。祇有兩隻。
問學人到此一月。不見堂頭時如何。師曰。者老漢甚處去也。僧擬議。師便打。
問如何是三寶。師曰。一頓胡餅兩頓粥。曰不問者三寶。師曰。老僧日日奉持。
問狹路相逢。髑髏粉碎。正恁么時。無位真人。在甚麼處。安身立命。師曰。天上天下。唯我獨尊。曰恁么則萬里無雲。一輪迥照去也。師曰。腳跟下好與三十棒。
問如何是暗中明。師曰。東村王老夜摩肩。曰如何是明中暗。師曰。南海波斯晝洗面。曰明暗相去幾何。師曰。分身兩處看。
問大悟底人。還有憎愛也無。師曰。能愛人能惡人。曰此是儒家世間之說。豈大悟出世之事。師曰。汝是甚麼人。僧擬議。師喝出。
師凡六坐道場。二十五年。宗風大振。其接人。無論初機積學。唯以本分鉗錘。不少假借。故席下多英傑者。其一去一就。纖毫不茍。崇禎辛巳。國戚康宇田公。為皇貴妃。赍紫衣入山。請師升座說法。覆命俞旨。住持金陵報恩。師以衰老遜謝。壬午春拽杖歸通玄。七月三日示微疾。五日作書辭護法。六日有僧。自都中來問。喝作喝會。棒作棒會。入地獄如箭射。畢竟作么生
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『我已經蒙受您的指示了，那麼完全提持向上之事又該如何呢？』 禪師用拄杖敲擊地面說：『快退下，快退下！』
僧人問道：『什麼是五眼圓明？』（五眼：肉眼、天眼、慧眼、法眼、佛眼，圓明：圓滿光明） 禪師說：『老僧我這裡，只有兩隻眼睛。』
僧人問道：『學人到這裡一個月了，沒見到堂頭和尚，這是怎麼回事？』 禪師說：『這個老漢到哪裡去了？』 僧人正要思量，禪師就打了他。
僧人問道：『什麼是三寶？』（三寶：佛、法、僧） 禪師說：『一頓胡餅，兩頓粥。』 僧人說：『我不是問這些三寶。』 禪師說：『老僧我每天都奉持著。』
僧人問道：『狹路相逢，髑髏粉碎，正在這個時候，無位真人（無位真人：指人的真性、本性），在哪裡安身立命呢？』 禪師說：『天上天下，唯我獨尊。』 僧人說：『這樣說來，就是萬里無雲，一輪明月照耀天下了。』 禪師說：『應該在你腳跟下打你三十棒。』
僧人問道：『什麼是暗中明？』 禪師說：『東村的王老漢夜晚摩著肩膀。』 僧人問道：『什麼是明中暗？』 禪師說：『南海的波斯人在白天洗臉。』 僧人問道：『明和暗相差多少？』 禪師說：『分身兩處看。』
僧人問道：『大徹大悟的人，還有憎恨和喜愛嗎？』 禪師說：『能愛人，能恨人。』 僧人說：『這是儒家世間的說法，哪裡是大悟出世的事情？』 禪師說：『你是什麼人？』 僧人正要思量，禪師喝斥了他。
禪師總共主持了六個道場，二十五年，宗風大振。他接引人，無論是初學者還是積累了學問的人，都只用本分的鉗錘，毫不虛假。所以門下有很多英才。他的一舉一動，一絲一毫都不茍且。崇禎辛巳年（1641年），國戚康宇田公爲了皇貴妃，帶著紫衣入山，請禪師升座說法，又奉俞旨，請他住持金陵報恩寺。禪師以年老體衰為由推辭了。壬午年（1642年）春天，拄著枴杖回到通玄寺。七月初三示現輕微的疾病，初五寫信辭別護法，初六有僧人從都城來問：『喝當作喝會，棒當作棒會，入地獄像箭一樣快，到底該怎麼辦？』
【English Translation】 English version: A monk asked: 'I have already received your instructions. What about fully upholding the matter of upward striving?' The Master struck the ground with his staff and said: 'Retreat quickly, retreat quickly!'
A monk asked: 'What is the perfect clarity of the five eyes?' (Five Eyes: physical eye, heavenly eye, wisdom eye, dharma eye, Buddha eye; Perfect Clarity: complete and luminous) The Master said: 'This old monk here only has two eyes.'
A monk asked: 'A student has been here for a month and has not seen the abbot. What is the matter?' The Master said: 'Where has this old man gone?' As the monk was about to ponder, the Master struck him.
A monk asked: 'What are the Three Jewels?' (Three Jewels: Buddha, Dharma, Sangha) The Master said: 'One meal of sesame cakes, two meals of porridge.' The monk said: 'I am not asking about those Three Jewels.' The Master said: 'This old monk upholds them every day.'
A monk asked: 'Meeting on a narrow road, skulls are crushed. At such a time, where does the True Person of No Rank (True Person of No Rank: refers to one's true nature, original nature) find a place to settle and establish life?' The Master said: 'Above the heavens and below the heavens, I alone am the honored one.' The monk said: 'In that case, it is like ten thousand miles without clouds, a single moon shining brightly.' The Master said: 'It would be good to give you thirty blows under your feet.'
A monk asked: 'What is light in darkness?' The Master said: 'Old Wang of the eastern village rubs his shoulders at night.' The monk asked: 'What is darkness in light?' The Master said: 'The Persian of the South Sea washes his face in the daytime.' The monk asked: 'How far apart are light and darkness?' The Master said: 'Look at them in two separate places.'
A monk asked: 'Do those who have attained great enlightenment still have love and hate?' The Master said: 'They can love people and hate people.' The monk said: 'This is the worldly talk of Confucianism. How could it be the matter of great enlightenment that transcends the world?' The Master said: 'What kind of person are you?' As the monk was about to ponder, the Master shouted at him.
The Master presided over six monasteries for twenty-five years, and his teachings greatly flourished. In guiding people, whether they were beginners or had accumulated learning, he only used the hammer and tongs of their inherent nature, without any pretense. Therefore, there were many outstanding individuals among his disciples. His every action, every minute detail, was without the slightest carelessness. In the year of Xinsi (1641) of the Chongzhen reign, Duke Kang Yutian, a relative of the imperial family, brought a purple robe into the mountains for the sake of the imperial concubine, requesting the Master to ascend the seat and expound the Dharma. He also received an imperial decree to reside at Bao'en Temple in Jinling. The Master declined due to old age and weakness. In the spring of Renwu (1642), he returned to Tongxuan Temple with his staff. On the third day of the seventh month, he showed slight illness. On the fifth day, he wrote a letter to bid farewell to the Dharma protectors. On the sixth day, a monk came from the capital and asked: 'Treat a shout as a shout, treat a stick as a stick, entering hell is like an arrow shot. What should be done in the end?'
會。師便打。僧禮拜。師曰。千句萬句。皆從自了。自己不了。吃棒不了。七日晨興。巡閱匠工如平日。及午歸丈室。登榻跏趺未竟。泊然而逝。世壽七十七。僧臘四十八。塔全身於天童之南幻智庵右隴。
常州府磬山天隱圓修禪師
本郡宜興閔氏子。依龍池剃染。參父母未生前話。一日讀楞嚴。至佛叱阿難此非汝心處。默有所省。但于乾峰一路涅槃門話有疑。后聞驢鳴。豁然大悟。於是遍謁妙峰幻也諸老。既而復歸龍池。一日入室。問歷歷孤明時如何。池曰。待你到者田地與你道。師便喝。池曰。汝還起緣心么。師拂袖便出。久之受印可。洎池遷化。師于萬曆庚申。縛茅磬山。不數載漸成精藍。次遷法濟。后住苕之報恩。上堂。一塵不立。猶在半途。截斷眾流。尚居門外。且到家一句作么生。顧視左右曰。數聲清磬是非外。一個閑人天地間。
上堂。禪非解會。道絕功勛。妙體湛然。真機獨露。不可以心思。不可以意想。不可以言宣。不可以默照。不可以色見。不可以聲求。說甚麼睹明星。方可悟道。聞擊竹遂乃明宗。似者般漢。到衲僧門下。棒折猶未放在。且道。衲僧有甚長處。卓拄杖曰。丈夫自有沖天志。不向如來行處行。
上堂。資生貴圖。求富參禪。貴圖求悟。求悟若似資生。個
【現代漢語翻譯】 現代漢語譯本 會。師傅就打他。僧人禮拜。師傅說：『千句萬句，都要自己了悟。自己不能了悟，免不了吃棒。』七日早晨，像往常一樣巡視工匠們的工作。中午回到方丈室，還沒等盤腿坐好，就安詳地去世了。世壽七十七歲，僧臘四十八年。全身塔葬在天童寺南面的幻智庵右邊的山坡上。
常州府磬山天隱圓修禪師
是本郡宜興人閔家的兒子。依龍池和尚剃度出家。參『父母未生前』的話頭。一天讀《楞嚴經》，讀到『佛叱阿難此非汝心處』（佛呵斥阿難，這不是你的真心所在）時，心裡有所領悟。但對乾峰一路的『涅槃門』話語還有疑問。後來聽到驢叫，豁然大悟。於是遍訪妙峰、幻也等老和尚。之後又回到龍池。一天進入方丈室，問：『歷歷孤明時如何？』（清清楚楚，孤零零地光明的時候怎麼樣？）龍池說：『等你到了那個地步再告訴你。』師傅便喝斥一聲。龍池說：『你還生起攀緣的心嗎？』師傅拂袖便走。過了很久才得到印可。等到龍池圓寂后，師傅在萬曆庚申年（1620年）在磬山結茅居住。沒幾年逐漸建成精美的寺廟。之後遷到法濟寺，後來住在苕溪的報恩寺。上堂說法：『一塵不立，還在半途；截斷眾流，尚居門外。』（一點塵埃都不沾染，還在半路上；截斷所有的河流，還在門外。）那麼到家的一句怎麼說呢？看看左右說：『數聲清磬是非外，一個閑人天地間。』（幾聲清脆的磬聲在是非之外，一個閑人在天地之間。）
上堂說法：『禪不是理解和領會，道超越了功勛。妙體湛然，真機獨露。』（禪不是靠理解和領會，道超越了功勛。微妙的本體清澈明凈，真正的機鋒獨自顯露。）不可以心思，不可以意想，不可以言宣，不可以默照，不可以色見，不可以聲求。說什麼『睹明星，方可悟道』（看見啟明星才能悟道），『聞擊竹遂乃明宗』（聽到敲擊竹子的聲音就明白了禪宗）。像這種人，到了衲僧（指僧人）門下，棒子打斷了還沒放下。那麼，衲僧有什麼長處呢？』拄著拄杖說：『丈夫自有沖天志，不向如來行處行。』（大丈夫自有沖天之志，不沿著如來走過的路走。）
上堂說法：『資生貴圖，求富參禪，貴圖求悟。』（資生是爲了圖利，求富是爲了參禪，圖利是爲了求悟。）『求悟若似資生，個
【English Translation】 English version The master then struck him. The monk prostrated himself. The master said, 'Thousands of sentences, all come from self-realization. If you don't realize yourself, you can't avoid being beaten.' On the seventh day, he inspected the craftsmen's work as usual in the morning. Returning to his room at noon, he passed away peacefully before he could finish sitting in the lotus position. He was seventy-seven years old, with forty-eight years as a monk. His entire body was enshrined in a stupa on the right slope of Huanzhi Hermitage, south of Tiantong Temple.
Chan Master Tianyin Yuanxiu of Qingshan Mountain, Changzhou Prefecture
He was a native of Yixing in this prefecture, from the Min family. He was tonsured and ordained under Longchi. He contemplated the 'before parents were born' topic. One day, while reading the Shurangama Sutra, when he reached the passage 'The Buddha rebuked Ananda, this is not your mind,' he had some understanding. However, he still had doubts about the 'Nirvana Gate' discourse of the Qianfeng lineage. Later, upon hearing a donkey bray, he had a sudden enlightenment. Thereupon, he visited various elders such as Miaofeng and Huanye. Afterwards, he returned to Longchi. One day, entering the abbot's room, he asked, 'What is it like when it is clearly and solitarily bright?' Longchi said, 'I will tell you when you reach that state.' The master then shouted. Longchi said, 'Are you still giving rise to clinging thoughts?' The master flicked his sleeve and left. After a long time, he received endorsement. After Longchi passed away, in the gengshen year of the Wanli era (1620), the master built a thatched hut on Qingshan Mountain. Within a few years, it gradually became a fine monastery. Later, he moved to Faji Temple, and then resided at Bao'en Temple in Tiao. Ascending the hall, he said, 'Not establishing a single speck of dust is still halfway; cutting off the flow of all streams is still outside the gate.' So, how about the phrase of arriving home? Looking to the left and right, he said, 'A few clear chimes of the qing are outside right and wrong, a solitary idle person is between heaven and earth.'
Ascending the hall, he said, 'Chan is not understanding and comprehension, the Dao transcends meritorious deeds. The wondrous essence is clear and still, the true mechanism is uniquely revealed.' It cannot be conceived by thought, cannot be imagined by intention, cannot be declared by words, cannot be illuminated by silence, cannot be seen by form, cannot be sought by sound. What is said about 'seeing the morning star, then one can realize the Dao,' 'hearing the striking of bamboo, then one understands the essence of the school.' Such people, when they come to the door of a Chan monk (nāsēng), the stick is broken but not yet put down. So, what are the strengths of a Chan monk?' Holding up his staff, he said, 'A true man has his own soaring ambition, he does not walk where the Tathagata has walked.'
Ascending the hall, he said, 'Making a living values profit, seeking wealth to practice Chan, valuing profit to seek enlightenment.' 'Seeking enlightenment like making a living, a
個成佛作祖。大小高峰。末後兩句曰。咄。甜瓜徹蒂甜。苦瓠連根苦。恰似首尾不相照應。報恩則不然。資生何必求富。參禪何待求悟。者里直下承當。人人超佛越祖。喝一喝。卓拄杖曰。炎天汗流脊。解衣林下涼。
小參。舉南院一棒話畢。乃曰。風穴當時悟則不無。爭奈落在第二頭。山僧若作南院。待他道。和尚此間一棒。作么商量。劈脊便打。管教渠七通八達。雖然。今時有等莽鹵漢。便作一棒會。埋沒先聖。瞎人眼目不少。諸人又作么生會。喝一喝曰。劍為不平離寶匣。藥因救病出金瓶。
示眾。山僧住個破院子。多病不能為汝等提持佛法。賴土木瓦石。為諸人轉大法輪。發大機用。諸人切不得當面蹉過。若蹉過。只知事逐眼前過。不覺老從頭上來。
示眾。舉雲門到灌溪。有僧舉溪語曰。十方無壁落。四面亦無門。凈裸裸赤灑灑沒可把。問門。作么生虧。你記者一絡索。門曰。舉即易。出也大難。驀頭一點。僧曰。上座不肯和尚與么道那。逐句尋言。門曰。你適來與么舉那。還著于本人。僧曰是。好不識羞。門曰。你驢年夢見灌溪。復與一拶。僧曰。某甲話在。猶自不知。門曰。我問你。十方無壁落。四面亦無門。你道。大梵天與帝釋。商量甚麼事。慣得其便。僧曰。豈幹他事。隨語生
【現代漢語翻譯】 現代漢語譯本 成就佛陀和祖師的境界。無論大小高峰，最後的兩句是：『咄！甜瓜從瓜蒂甜到瓜瓤，苦瓠連根都是苦的。』這就像首尾不能相互照應。報恩就不是這樣，養生何必追求富裕？參禪何必等待開悟？就在這裡直接承擔，人人都能超越佛陀和祖師。』喝一聲，拄著枴杖說：『炎熱的天氣汗流浹背，脫下衣服在樹林下乘涼。』
小參時，說完南院和尚打一棒的話后，說：『風穴和尚當時領悟了並非沒有道理，只是落在第二義諦。如果我是南院和尚，等他說：『和尚，您這一棒，作何商量？』就劈頭蓋臉地打下去，保證讓他七通八達。』雖然如此，現在有些魯莽的人，就只理解為打一棒，埋沒了先聖，瞎了人們的眼睛不少。你們又作何理解？』喝一聲說：『劍為不平事離開寶匣，藥因救治疾病從金瓶取出。』
開示大眾：『我住在這個破舊的院子里，多病不能為你們提持佛法。幸虧有土木瓦石，為諸位轉大法輪，發揮大機用。你們千萬不要當面錯過。如果錯過了，只知道事情隨著眼前過去，不覺得衰老從頭頂上來。』
開示大眾：引用雲門和尚到灌溪和尚處的故事。有僧人引用灌溪和尚的話說：『十方沒有墻壁阻隔，四面也沒有門。清凈裸露，沒有什麼可以把握。』雲門和尚問：『門，作么生虧（如何虧損）？』你記得這一大堆話。雲門和尚說：『說出來容易，出去就太難了。』隨即點了一下。僧人說：『上座不認可和尚這樣說嗎？』逐句尋找言語的破綻。雲門和尚說：『你剛才那樣說，還符合灌溪和尚本人的意思嗎？』僧人說是。雲門和尚說：『真是不知羞恥。』雲門和尚又進一步逼問，僧人說：『我話已經說在那裡了，還是不明白。』雲門和尚說：『我問你，十方沒有墻壁阻隔，四面也沒有門，你說，大梵天（Mahābrahmā）與帝釋（Śakra）在商量什麼事情？真是慣得其便。』僧人說：『豈幹他事？』隨語言而生分別。
【English Translation】 English version Attaining Buddhahood and becoming Patriarchs. Regardless of great or small peaks, the final two lines say: 'Doh! The sweet melon is sweet from the stem to the core, the bitter gourd is bitter from the root.' This is like the beginning and end not corresponding to each other. Repaying kindness is not like this; why seek wealth for sustenance? Why wait for enlightenment to practice Chan (Dhyana)? Right here, directly take responsibility, and everyone can surpass the Buddhas and Patriarchs.' He shouts once, and says, leaning on his staff: 'In the hot weather, sweat flows down the back; take off your clothes and cool off under the trees.'
During a small gathering, after finishing the story of Nanyuan's stick, he said: 'It's not that Fengxue didn't understand at the time, but he fell into the secondary meaning. If I were Nanyuan, I would wait for him to say: 'Venerable, what is the meaning of your stick?' and then strike him head-on, ensuring he becomes thoroughly enlightened.' Although that's the case, some reckless people nowadays only understand it as hitting with a stick, burying the former sages and blinding many people. How do you understand it?' He shouts once and says: 'The sword leaves its precious box for the sake of injustice, and medicine comes out of the golden bottle to cure illness.'
Instructing the assembly: 'I live in this dilapidated monastery, and I am too ill to uphold the Buddha-dharma for you. Fortunately, the earth, wood, tiles, and stones turn the great Dharma wheel for you and unleash great potential. You must not miss it in person. If you miss it, you will only know that things pass before your eyes, and you will not realize that old age is coming from the top of your head.'
Instructing the assembly: He cites the story of Yunmen visiting Guanxi. A monk quoted Guanxi's words, saying: 'The ten directions have no walls, and the four sides have no doors. Pure, naked, and bare, there is nothing to grasp.' Yunmen asked: 'Door, zuo me sheng kui (how is it deficient)?' You remember this whole bunch of words. Yunmen said: 'It's easy to say, but it's too difficult to get out.' Then he pointed once. The monk said: 'Does the senior not agree with the Venerable saying that?' He searched for flaws in the words sentence by sentence. Yunmen said: 'Does what you just said still conform to Guanxi's own meaning?' The monk said yes. Yunmen said: 'You are truly shameless.' Yunmen further pressed him, and the monk said: 'My words are already there, but I still don't understand.' Yunmen said: 'I ask you, the ten directions have no walls, and the four sides have no doors, what do you say Mahābrahmā and Śakra are discussing? They are truly used to it.' The monk said: 'How does it concern them?' Giving rise to distinctions based on language.
解。門喝曰。逐隊吃飯漢。果然果然。者僧不惟孤負灌溪。亦且蹉過雲門。若是伶俐衲僧。達其端倪。不妨一生參學事畢。今日眾中。還有救得者僧底么。山僧為汝證據。良久曰。更聆一頌。當場體用得全機。著著分明何更疑。只為從前皆學解。到頭難作克家兒。一日驀地入堂一喝。眾駭然無語。師四顧而出。次晚乃召眾曰。山僧昨晚為汝等。立在萬仞巖頭。命如懸絲。今晚為汝等。用老婆禪。亦命如懸絲。復喝一喝曰。且道。今日者一喝。與昨日一喝。是同是別。會得者出衆道看。一僧出才禮拜。師拈棒劈脊便打。僧起。師曰。速道速道。僧擬議。師復打。僧退。師卓拄杖曰。瞎漢。乃曰。臨濟道。我有時一喝。如金剛王寶劍。有時一喝。如踞地獅子。有時一喝。如探竿影草。有時一喝。不作一喝用。遽喝一喝曰。且道。者一喝是金剛王寶劍耶。是踞地獅子耶。是探竿影草耶。是一喝不作一喝用耶。者里會得。方作得我臨濟兒孫。若會不得。切忌亂統。以拄杖旋風打散。
問如何是理藏鋒。師曰。虛空撲落地。曰如何是事藏鋒。師曰。湖州蘿蔔宣州姜。曰如何是理事藏鋒。師曰。有水皆含月。無花不帶春。曰如何是俱不涉理事藏鋒。師曰。無手人行拳。
問既是師子兒。為甚麼被文殊騎卻。師曰。理能
【現代漢語翻譯】 現代漢語譯本： 解。門喝道：『逐隊吃飯漢，果然果然！』這個僧人不只辜負了灌溪，也錯過了雲門。如果是聰明的衲僧，能夠明白其中的端倪，不妨一生參學的事就了結了。今天大眾中，還有能救得了這個僧人的嗎？山僧為你們作證。良久說：『再聽一首偈頌：當場體用得全機，著著分明何更疑。只為從前皆學解，到頭難作克家兒。』 一日，師父突然進入佛堂，大喝一聲，眾人都驚駭無語。師父環顧四周後走了出去。第二天晚上，師父召集眾人說：『山僧昨晚為你們，立在萬仞巖頭，命如懸絲。今晚為你們，用老婆禪，也命如懸絲。』又喝一聲說：『且說，今天這一喝，與昨天那一喝，是同是別？會得的人出來說看。』一個僧人出來才禮拜，師父拿起棒子就打。僧人起身，師父說：『快說快說！』僧人猶豫，師父又打。僧人退下。師父拄著枴杖說：『瞎漢！』於是說：『臨濟（佛教禪宗大師）道，我有時一喝，如金剛王寶劍；有時一喝，如踞地獅子；有時一喝，如探竿影草；有時一喝，不作一喝用。』隨即喝一聲說：『且說，這一喝是金剛王寶劍呢？是踞地獅子呢？是探竿影草呢？是一喝不作一喝用呢？這裡會得，方才做得我臨濟兒孫。若會不得，切忌亂統。』用拄杖旋風般地打散。 問：『如何是理藏鋒？』師父說：『虛空撲落地。』問：『如何是事藏鋒？』師父說：『湖州蘿蔔宣州姜。』問：『如何是理事藏鋒？』師父說：『有水皆含月，無花不帶春。』問：『如何是俱不涉理事藏鋒？』師父說：『無手人行拳。』 問：『既是師子兒（比喻有能力的人），為什麼被文殊（文殊菩薩，代表智慧）騎卻？』師父說：『理能。』
【English Translation】 English version: Explanation: The monk shouted, 'A crowd of rice-eating fellows, indeed, indeed!' This monk not only failed Guanxi (a Buddhist monk), but also missed Yunmen (a Buddhist monk). If he were a clever monk who understood the clues, his entire life of study would be complete. Among you today, is there anyone who can save this monk? I, the mountain monk, will testify for you.' After a long pause, he said, 'Listen to another verse: 'In the present moment, the essence and function are fully realized, each step clear and without doubt. It is only because in the past you all learned explanations, that in the end you cannot become a worthy successor.' One day, the master suddenly entered the hall and shouted loudly, causing everyone to be shocked and speechless. The master looked around and then left. The next evening, the master gathered the assembly and said, 'Last night, I, the mountain monk, placed you on the edge of a ten-thousand-foot cliff, your lives hanging by a thread. Tonight, I will use old woman's Zen for you, also with your lives hanging by a thread.' He then shouted again, saying, 'Tell me, is this shout today the same as or different from the shout yesterday? If you understand, come forward and speak.' A monk came forward and bowed, and the master struck him with a staff. The monk got up, and the master said, 'Speak quickly, speak quickly!' The monk hesitated, and the master struck him again. The monk retreated. The master struck the ground with his staff and said, 'Blind fellow!' Then he said, 'Linji (a Chan Buddhist master) said, 'Sometimes my shout is like the Vajra King's precious sword; sometimes my shout is like a lion crouching on the ground; sometimes my shout is like probing the grass with a pole; sometimes my shout is not used as a shout.' Immediately, he shouted, saying, 'Tell me, is this shout the Vajra King's precious sword? Is it the lion crouching on the ground? Is it probing the grass with a pole? Is it a shout not used as a shout? If you understand this, then you can be my Linji's descendants. If you do not understand, be careful not to make wild assumptions.' He scattered them with his staff like a whirlwind. Question: 'What is the principle of concealing the point?' The master said, 'Empty space falls to the ground.' Question: 'What is the practice of concealing the point?' The master said, 'Huzhou radish, Xuanzhou ginger.' Question: 'What is the principle and practice of concealing the point?' The master said, 'All water contains the moon, no flower lacks spring.' Question: 'What is it to not involve principle and practice in concealing the point?' The master said, 'A person without hands practices boxing.' Question: 'Since he is a lion cub (a metaphor for a capable person), why is he ridden by Manjusri (Manjusri Bodhisattva, representing wisdom)?' The master said, 'Principle is able.'
伏豹。
問山嶽傾頹。為甚煙霞不散。師曰。舍大戀小。曰獨臨玉鏡。為甚眉目不睹。師曰。打破鏡來相見。
問如何是正法眼。師曰。腦後看。曰與么則飲光生面重開煥。殘榴飛處笑顏新。師曰。過那一邊。曰只如大悲千眼。阿那個是正眼。師拈起拄杖曰。還見么。曰杰侍者喚作破沙盆。還有報恩分也無。師曰無。曰恁么則瞎驢滅卻風猶振。臨濟綱宗千古威。師曰。賴遇阇黎。
師于崇禎乙亥九月廿三示寂。塔全身於報恩。順治戊戌。遷葬荊溪海會之左。壽六十一。臘三十七。
紹興府雲門雪嶠圓信禪師
鄞縣朱氏子。年九歲。聞僧誦水鳥樹林皆悉唸佛念法念僧語。遂知信向佛乘。二十九棄家。訪秦望禎山主。禎舉他心問僧。何處來。僧曰天竺。心曰。我聞有三天竺。你從那一竺來。速道速道。其僧茫然無對。師聞舉疑情頓發。次日拽杖登石。高聲提曰。從那一竺來。速道速道。忽然前後際斷。如空中迸出日輪相似。乃說偈曰。石貼背脊骨。翻身脅肋骨。仔細看將來。動也動不得。復喝曰。張三殺人。李四償命。次往天臺。抬頭見古云門三字。豁然大悟。述偈曰。一上天臺云更深。腳跟蹋斷草鞋繩。比丘五百無蹤影。若見他時打斷筋。遂返縛茅雙髻峰。一日謁云棲。呈偈曰。不解西
【現代漢語翻譯】 現代漢語譯本 伏豹。
有人問：『山嶽傾頹，為何煙霞不散？』 師父說：『舍大戀小。』 又問：『獨自面對玉鏡，為何眉目看不清楚？』 師父說：『打破鏡子來相見。』
有人問：『如何是正法眼（dharma-eye，佛教用語，指能正確認識真理的智慧）？』 師父說：『腦後看。』 又問：『這樣說來，飲光（Kāśyapa，迦葉，佛陀十大弟子之一）的生面重新煥發，殘榴飛落之處，展現新的笑顏？』 師父說：『過那一邊。』 又問：『比如大悲千眼（Avalokiteśvara，觀世音菩薩）中，哪一個是正眼？』 師父拿起拄杖說：『還見嗎？』 又問：『杰侍者稱作破沙盆，還有報恩的份嗎？』 師父說：『無。』 又問：『這樣說來，瞎驢滅卻風猶振，臨濟（Linji，禪宗大師）綱宗千古威？』 師父說：『幸虧有你這位阇黎（ācārya，阿阇黎，意為導師）。』
師父于崇禎乙亥年（1635年）九月二十三日示寂，全身塔葬于報恩寺。順治戊戌年（1658年），遷葬于荊溪海會寺之左。享年六十一歲，僧臘三十七年。
紹興府雲門雪嶠圓信禪師
是鄞縣朱氏之子。九歲時，聽到僧人誦唸『水鳥樹林皆悉唸佛念法念僧』的語句，於是知道並信向佛乘。二十九歲時，離家，拜訪秦望禎山主。禎山主用『他心』（telepathy，他心通）問僧人：『從何處來？』 僧人說：『天竺（India，古印度）。』 禎山主說：『我聽說有三天竺，你從哪一竺來？快說快說！』 那僧人茫然無對。圓信禪師聽到后，疑情頓發。次日，拄著枴杖登上石頭，高聲提問：『從哪一竺來？快說快說！』 忽然前後際斷，如同空中迸出日輪一般。於是說偈語：『石貼背脊骨，翻身脅肋骨，仔細看將來，動也動不得。』 又喝道：『張三殺人，李四償命。』 之後前往天臺山，抬頭看見古云門三字，豁然大悟。述偈語：『一上天臺云更深，腳跟蹋斷草鞋繩。比丘五百無蹤影，若見他時打斷筋。』 於是返回縛茅雙髻峰。一日，拜謁云棲（Yunqi，地名），呈上偈語：『不解西』
【English Translation】 English version Fu Bao
Someone asked: 'Mountains and peaks collapse, why does the mist and haze not dissipate?' The Master said: 'Giving up the big for the small.' Asked again: 'Facing the jade mirror alone, why can't one see the eyebrows and eyes clearly?' The Master said: 'Break the mirror to see each other.'
Someone asked: 'What is the true Dharma-eye (dharma-eye, Buddhist term referring to the wisdom to correctly recognize the truth)?' The Master said: 'Look behind the head.' Asked again: 'In that case, Kāśyapa's (Kāśyapa, one of the Buddha's ten great disciples) living face is renewed, and where the remaining pomegranate falls, a new smiling face appears?' The Master said: 'Pass to the other side.' Asked again: 'For example, in the thousand eyes of Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Great Compassion), which one is the true eye?' The Master picked up his staff and said: 'Do you see it?' Asked again: 'Attendant Jie calls it a broken sand basin, is there still a share of repaying kindness?' The Master said: 'No.' Asked again: 'In that case, the blind donkey is extinguished, but the wind still shakes, the Linji (Linji, Zen master) lineage has eternal power?' The Master said: 'Fortunately, there is you, ācārya (ācārya, meaning teacher).'
The Master passed away on the 23rd day of the ninth month of the Chongzhen Yihai year (1635), and his whole body was enshrined in a pagoda at Bao'en Temple. In the Shunzhi Wuxu year (1658), he was reburied to the left of Haihui Temple in Jingxi. He lived to be sixty-one years old, with thirty-seven years as a monk.
Zen Master Xueqiao Yuanxin of Yunmen, Shaoxing Prefecture
He was the son of the Zhu family of Yin County. At the age of nine, he heard a monk reciting the words 'Water birds, trees, and forests all recite the Buddha, recite the Dharma, and recite the Sangha,' and thus knew and believed in the Buddha-vehicle. At the age of twenty-nine, he left home and visited Mountain Master Zhen of Qinwang. Mountain Master Zhen used 'telepathy' (telepathy) to ask the monk: 'Where do you come from?' The monk said: 'India (India, ancient India).' Mountain Master Zhen said: 'I have heard that there are three Indias, which India do you come from? Speak quickly!' That monk was at a loss for words. Zen Master Yuanxin heard this and suddenly felt a surge of doubt. The next day, leaning on his staff, he climbed onto a rock and loudly asked: 'Which India do you come from? Speak quickly!' Suddenly, the front and back were cut off, like a sun wheel bursting out of the sky. So he spoke a verse: 'Stone sticks to the back, turn over the ribs, look carefully, and you can't move.' Then he shouted: 'Zhang San kills, Li Si pays with his life.' After that, he went to Mount Tiantai, looked up and saw the three characters of ancient Yunmen, and suddenly realized the truth. He wrote a verse: 'Once on Mount Tiantai, the clouds are deeper, the straw rope is broken at the heel. Five hundred monks are nowhere to be seen, if you see him, break his tendons.' So he returned to tie a thatched hut on Shuangji Peak. One day, he visited Yunqi (Yunqi, place name) and presented a verse: 'Do not understand the West'
方不學禪。偶來塵世只隨緣。三間茅屋傍溪住。兩扇竹窗關月眠。碎盡衲衣那有結。養長頭髮欲成顛。自從會得西來意。白雪飄飄六月天。后參龍池。室中機契。萬曆乙卯。住靜徑山千指庵。崇禎戊寅。開法廬山開先。癸未。結制嘉興東塔。晚住雲門。僧問。如何是雙髻家風。師曰。一堆土灶。幾個峰頭。曰大師法嗣何人。師曰。遠山終日看。云里鐵牛嘶。曰如何是祖師西來意。師曰。破二作三。曰意旨如何。師曰。常言俗語。
問月生雲際時如何。師曰。甚麼時節。曰樹凋葉落時如何。師曰。鳥不宿。
問四大分散時。向甚麼處去。師曰。棺材裡。曰意旨如何。師曰。深埋黃土。僧禮拜。師便喝出。
上堂。四十年來恁么行。斬開碧落血腥腥。其中果有希奇事。獅子游行不問程。稽首燈王如來。普愿微塵國土眾生。同入般若波羅蜜門。大眾且道。般若波羅蜜門。作么生入。舉拂子曰。鑒。
升座見身無實是佛身。了心如幻是佛幻。了得身心本性空。斯人與佛何殊別。信上座則不然。鮎魚水底聚。鷂子貼天飛。會得箇中意。成佛更無疑。崇禎乙亥。開府余大成司理黃端伯等訪師。請于徑山大殿。上堂。咄咄咄。徑山乃唐宋已來之徑山。擊拂子曰。八十一人。在此經過。非今日之徑山。非一日
【現代漢語翻譯】 現代漢語譯本 方不學禪，偶爾來到這塵世只是隨緣而安。三間茅屋傍著溪流居住，兩扇竹窗關起來與明月同眠。破舊的僧衣已經完全碎了，哪裡還有結？留長頭髮想要變成瘋癲的模樣。自從領會了祖師西來的真意，即使在六月天也白雪飄飄。 後來參訪龍池，在室內機鋒相契。萬曆乙卯年（1595年），在徑山千指庵隱居。崇禎戊寅年（1638年），在廬山開先寺開壇講法。癸未年（1643年），在嘉興東塔寺結夏安居。晚年住在雲門寺。有僧人問：『如何是雙髻峰的家風？』師父說：『一堆土灶，幾個峰頭。』僧人問：『大師的法嗣是何人？』師父說：『遠山終日看，云里鐵牛嘶。』僧人問：『如何是祖師西來意？』師父說：『破二作三。』僧人問：『意旨如何？』師父說：『常言俗語。』 問：『月亮從雲端升起時如何？』師父說：『什麼時節？』問：『樹木凋零葉子落下時如何？』師父說：『鳥不宿。』 問：『四大（地、水、火、風）分散時，往什麼地方去？』師父說：『棺材裡。』問：『意旨如何？』師父說：『深埋黃土。』僧人禮拜，師父便喝斥。 上堂說法：四十年以來就這樣走過來，斬開碧落，血腥味濃重。其中如果真有希奇事，獅子的吼叫不問路程。稽首禮拜燈王如來（過去佛名），普遍希望微塵國土中的眾生，一同進入般若波羅蜜門（智慧到達彼岸的法門）。大眾且說，般若波羅蜜門，要怎麼進入？舉起拂塵說：『鑒。』 升座說法：認識到身體無實是佛身，瞭解心如幻是佛幻。瞭解身心本性空，這人與佛有什麼差別？信上座則不然，鮎魚在水底聚集，鷂子貼著天飛。領會其中的意思，成佛更沒有疑問。崇禎乙亥年（1635年），開府余大成、司理黃端伯等拜訪師父，請師父在徑山大殿上堂說法。咄咄咄！徑山乃是唐宋以來之徑山，擊拂子說：八十一人在此經過，不是今日之徑山，不是一日。
【English Translation】 English version I do not study Chan (Zen Buddhism), occasionally coming to this world just following fate. I live by a stream in a three-room thatched hut, and close the two bamboo windows to sleep with the moon. My tattered robe is completely worn out, how could it still be mended? I let my hair grow long, wanting to become like a madman. Since understanding the meaning of Bodhidharma's (founder of Zen Buddhism) coming from the West, even in June, white snow flutters. Later, I visited Longchi, and our minds met in the room. In the year of Yimao in the Wanli reign (1595), I lived in seclusion at Qianzhi Nunnery on Mount Jing. In the year of Yin in the Chongzhen reign (1638), I opened a Dharma assembly at Kaixian Temple on Mount Lu. In the year of Wei (1643), I observed the summer retreat at the East Pagoda Temple in Jiaxing. In my later years, I lived at Yunmen Temple. A monk asked: 'What is the family style of Shuangji Peak?' The master said: 'A pile of earthen stoves, several peak tops.' The monk asked: 'Who are the master's Dharma heirs?' The master said: 'Looking at the distant mountains all day long, an iron ox neighs in the clouds.' The monk asked: 'What is the meaning of Bodhidharma's coming from the West?' The master said: 'Breaking two to make three.' The monk asked: 'What is the meaning of that?' The master said: 'Common words and phrases.' Asked: 'What is it like when the moon rises from the edge of the clouds?' The master said: 'What time is it?' Asked: 'What is it like when the trees wither and the leaves fall?' The master said: 'Birds do not roost.' Asked: 'When the four elements (earth, water, fire, wind) scatter, where do they go?' The master said: 'Into the coffin.' Asked: 'What is the meaning of that?' The master said: 'Deeply buried in the yellow earth.' The monk bowed, and the master shouted. Ascending the hall to preach: For forty years, I have walked this way, cutting open the azure sky, the smell of blood is strong. If there is truly anything rare in it, the lion's roar does not ask the way. I bow to Dipankara Buddha (a past Buddha), universally wishing that all sentient beings in the dust-mote lands may enter the Prajnaparamita (perfection of wisdom) gate together. Everyone, tell me, how does one enter the Prajnaparamita gate? Raising the whisk, he said: 'Reflect.' Ascending the seat to preach: Realizing that the body is unreal is the Buddha's body, understanding that the mind is illusory is the Buddha's illusion. Understanding that the nature of body and mind is empty, what difference is there between this person and the Buddha? The Venerable Xin is not like this. Catfish gather at the bottom of the water, and hawks fly close to the sky. Understanding the meaning within, there is no doubt about becoming a Buddha. In the year of Hai in the Chongzhen reign (1635), the governor Yu Dacheng and the administrator Huang Duanbo and others visited the master, inviting the master to ascend the hall to preach at the Great Hall of Mount Jing. 'Tut, tut, tut! Mount Jing is the Mount Jing since the Tang and Song dynasties. Striking the whisk, he said: Eighty-one people have passed through here, not today's Mount Jing, not one day.'
之徑山也。千年常住一朝僧。今日祖令當行。十方坐斷。且道。還有祥瑞也無。鐘樓生耳朵。佛殿又懷胎。黃公問。如何是鐘樓生耳朵。師拈起香曰。會取者個。曰如何是佛殿又懷胎。師曰。產下也。黃禮拜曰。須是和尚始得。師乃曰。今承眾護法。命山僧登於此座。理荒殘之祖席。扶陳爛之頹綱。者個喚作狗尾續貂。那管家家門前火把子。釣魚船上謝三郎即不問。媳婦騎驢阿家牽。道將一句來。還有人道得么。良久曰。一拂擊開金殿月。萬家無個不光明。
即日赴齋于寒翠樓。齋畢師謂眾曰。山僧今年六十六。復輪指曰。丙丁戊己庚。良久曰。怪道把人牽來拽去。元來水牯牛入命宮。拖泥帶水。東觸西觸。雖然。且喜水足草足。
一日示微疾。書訣眾偈曰。小兒曹。生死路上須逍遙。皎月冰霜。曉吃杯茶。坐脫去了。書畢擲筆而逝。當順治丁亥八月二十六日也。世壽七十八。臘四十八。全身塔于雲門右麓。
湖州府凈名抱樸大蓮禪師
臨安駱氏子。年十五。投青山妙嚴祝髮。二十二受具云棲。久游講席。一日自念。教相旨趣。雖有理會處。生死岸頭。全用不著。遂入徑山坐禪。三七日中。廓然洞徹。述偈曰。自幼失親孃。遍覓於他鄉。驀然一相見。更不再思量。解制往參龍池。問自遠趨風
【現代漢語翻譯】 現代漢語譯本： 到了徑山。千年古寺，一朝新僧。今日祖師的法旨應當施行。十方都被坐斷。且說，還有什麼祥瑞嗎？鐘樓生出耳朵，佛殿又懷了胎。黃公問：『如何是鐘樓生耳朵？』師父拿起香說：『會意的人自會明白。』黃公問：『如何是佛殿又懷胎？』師父說：『已經生產下來了。』黃公禮拜說：『必須是和尚您才能說出這樣的話。』師父於是說：『現在承蒙各位護法的支援，命山僧我登上這個座位，整理荒廢破敗的祖師道場，扶持陳舊腐朽的頹廢綱紀。這叫做狗尾續貂。哪裡管家家戶戶門前的火把。釣魚船上的謝三郎就不問了，媳婦騎驢，婆婆牽著。說出一句來，還有人能說得出來嗎？』良久之後說：『一拂擊開金殿月，萬家無個不光明。』 當天在寒翠樓應齋。齋飯完畢后，師父對眾人說：『山僧我今年六十六歲。』又用手指輪著數說：『丙丁戊己庚。』良久之後說：『怪不得把人牽來拽去，原來是水牯牛入命宮，拖泥帶水，東碰西撞。』雖然如此，還算可喜的是水足草足。 有一天，師父示現輕微的疾病，寫下訣別眾人的偈子說：『小兒曹，生死路上須逍遙。皎月冰霜，曉吃杯茶，坐脫去了。』寫完后，擲筆而逝。時間是順治丁亥年（1647年）八月二十六日。世壽七十八歲，僧臘四十八年。全身安葬在雲門寺右邊的山麓。 湖州府凈名抱樸大蓮禪師 臨安駱氏之子。十五歲時，投奔青山妙嚴寺剃度出家。二十二歲在云棲寺受具足戒。長期遊學于講席之間。有一天，自己思念：『教相的旨趣，雖然有所理解，但在生死關頭，完全用不上。』於是進入徑山坐禪。二十一天中，廓然洞徹。寫下偈子說：『自幼失親孃，遍覓於他鄉。驀然一相見，更不再思量。』解制后前往參拜龍池，問：『從遠處趕來，仰慕您的風範。』
【English Translation】 English version: Arrived at Jing Mountain. A thousand-year-old monastery, a new monk for a day. Today, the ancestral decree should be carried out. All directions are cut off. And say, are there any auspicious signs? The bell tower grows ears, and the Buddha hall becomes pregnant. Huang Gong asked, 'What is the bell tower growing ears?' The master picked up incense and said, 'Those who understand will understand.' Huang Gong asked, 'What is the Buddha hall becoming pregnant?' The master said, 'It has already been born.' Huang Gong bowed and said, 'It must be a monk like you to say such things.' The master then said, 'Now, thanks to the support of all Dharma protectors, I, a mountain monk, am ordered to ascend this seat, to restore the desolate and dilapidated ancestral temple, and to support the old and decaying ruins. This is called adding a dog's tail to a sable coat. Who cares about the torches in front of every household? Xie Sanlang on the fishing boat is not asked, the daughter-in-law rides a donkey, and the mother-in-law leads it. Say a sentence, is there anyone who can say it?' After a long silence, he said, 'One flick opens the moon in the golden palace, and ten thousand families are all bright.' That day, he attended a vegetarian meal at Han Cui Tower. After the meal, the master said to the crowd, 'I, a mountain monk, am sixty-six years old this year.' He also pointed his fingers and counted, 'Bing, Ding, Wu, Ji, Geng.' After a long silence, he said, 'No wonder people are dragged around, it turns out that the water buffalo has entered the palace of fate, dragging mud and water, bumping east and west.' Although so, it is still gratifying that there is enough water and grass. One day, the master showed a slight illness and wrote a farewell verse to the crowd, saying, 'Little children, you must be carefree on the road of life and death. Bright moon and frost, eat a cup of tea in the morning, and sit and leave.' After writing, he threw away the pen and passed away. The time was the twenty-sixth day of the eighth month of the Dinghai year (1647) of the Shunzhi reign. He lived to the age of seventy-eight, and had been a monk for forty-eight years. His whole body was buried at the foot of the mountain to the right of Yunmen Temple. Chan Master Dalian of Jingming Baopu in Huzhou Prefecture A son of the Luo family in Lin'an. At the age of fifteen, he went to Qingshan Miaoyan Temple to be tonsured and ordained. At the age of twenty-two, he received the full precepts at Yunqi Temple. He studied extensively in the lecture halls for a long time. One day, he thought to himself, 'Although I have some understanding of the meaning of the teachings, they are completely useless at the moment of life and death.' So he entered Jing Mountain to meditate. In twenty-one days, he was thoroughly enlightened. He wrote a verse saying, 'Since childhood, I lost my mother, and searched for her everywhere. Suddenly, I saw her, and I no longer think about it.' After the retreat, he went to visit Longchi and asked, 'I have come from afar, admiring your style.'
。乞師指示。池曰。老僧牙齒疏缺。師曰。親切處更乞一言。池據座。師喚侍者點茶來。池曰。上座不妨伶俐。師曰。某甲耳聾。池休去。一日辭去。池曰。老僧猶有語言未盡在。師曰。和尚言雖未盡。其意某甲巳知。池曰。且道老僧意作么生。師便喝。池曰。再喝喝看。師轉身便出。池以源流拂子付之。
住后僧問。佛是何義。師曰覺義。曰佛還迷否。師曰迷。曰既覺云何復迷。師曰不迷。又問作么。曰也須問過。師拈棒打出。
問如何是奪人不奪境。師曰。蛺蝶穿華影。曰如何是奪境不奪人。師曰。掀眉掃白雲。曰如何是人境兩俱奪。師曰。彼此無訊息。曰如何是人境俱不奪。師曰。推窗看月明。
熊魚山問。萬法歸一。一歸何處。師舉茶杯曰。請茶。曰我在青州。作一領布衫重七斤。意作么生。師曰。脫殼烏龜飛上天 問如何是麻三斤。師曰。斤兩分明。
日用相應頌曰。◑並行黑白卻同年。[○@牛]芳草茸茸到處眠。○一旦秋空雲翳盡。●夜深何處是家園。師于崇禎己巳八月二十四日示寂。塔于□□□□□□□□□□□□。
興善廣禪師法嗣
建寧府普明鴛湖妙用禪師
海寧鄭氏子。年十二。出家禾之興善。從南明廣受業。秉具云棲。偶一日閱思益梵天經有省
【現代漢語翻譯】 現代漢語譯本： 僧人請求池禪師指示。池禪師說：『老僧我牙齒稀疏缺落。』僧人說：『請您在最關鍵的地方再說一句。』池禪師回到座位上。僧人叫侍者點茶來。池禪師說：『上座你很伶俐。』僧人說：『我耳朵不好使。』池禪師便作罷。一天，僧人告辭離去。池禪師說：『老僧我還有話沒說完。』僧人說：『和尚您的話雖然沒說完，但我已經知道您的意思了。』池禪師說：『你說說看老僧我的意思是什麼？』僧人便大喝一聲。池禪師說：『再喝一聲來聽聽。』僧人轉身便走了。池禪師將象徵傳承的拂子交給了他。
住持后，有僧人問：『佛是什麼意思？』禪師說：『覺悟的意思。』問：『佛還會迷惑嗎？』禪師說：『會迷惑。』問：『既然覺悟了，為什麼還會迷惑？』禪師說：『不會迷惑。』又問：『做什麼？』答：『也需要問一下。』禪師拿起棒子打出去。
問：『如何是奪人不奪境？』禪師說：『蝴蝶穿過花影。』問：『如何是奪境不奪人？』禪師說：『揚眉掃白雲。』問：『如何是人境兩俱奪？』禪師說：『彼此沒有訊息。』問：『如何是人境俱不奪？』禪師說：『推窗看月明。』
熊魚山問：『萬法歸一，一歸何處？』禪師拿起茶杯說：『請喝茶。』問：『我在青州，做了一件布衫重七斤，意指什麼？』禪師說：『脫殼烏龜飛上天。』問：『如何是麻三斤？』禪師說：『斤兩分明。』
日用相應頌說：『並行黑白卻同年，芳草茸茸到處眠。一旦秋空雲翳盡，夜深何處是家園。』禪師于崇禎己巳年（1629年）八月二十四日圓寂。塔在□□□□□□□□□□□□。
興善廣禪師法嗣
建寧府普明鴛湖妙用禪師
是海寧鄭氏之子。十二歲時，在嘉禾的興善寺出家，跟隨南明廣禪師學習，在云棲受具足戒。偶然一天閱讀《思益梵天經》有所領悟。 English version: A monk asked for instruction from Chan Master Chi. Chan Master Chi said, 'This old monk's teeth are sparse and missing.' The monk said, 'Please say one more word at the most crucial point.' Chan Master Chi returned to his seat. The monk asked the attendant to bring tea. Chan Master Chi said, 'You, Superior Seat, are quite clever.' The monk said, 'I am hard of hearing.' Chan Master Chi then stopped. One day, the monk bid farewell to leave. Chan Master Chi said, 'This old monk still has words that have not been fully spoken.' The monk said, 'Although the Abbot's words have not been fully spoken, I already know your meaning.' Chan Master Chi said, 'Then tell me, what is this old monk's meaning?' The monk then gave a loud shout. Chan Master Chi said, 'Shout again for me to hear.' The monk turned around and left. Chan Master Chi handed him the whisk symbolizing transmission.
After becoming the abbot, a monk asked, 'What is the meaning of Buddha (覺, awakening)?' The Chan master said, 'The meaning of awakening.' Asked, 'Does the Buddha still become deluded?' The Chan master said, 'Deluded.' Asked, 'Since one is awakened, why become deluded again?' The Chan master said, 'Not deluded.' Asked again, 'What to do?' Answered, 'It is also necessary to ask.' The Chan master picked up a stick and struck him out.
Asked, 'What is seizing the person but not seizing the environment?' The Chan master said, 'Butterflies pass through the shadows of flowers.' Asked, 'What is seizing the environment but not seizing the person?' The Chan master said, 'Raising eyebrows to sweep away white clouds.' Asked, 'What is seizing both person and environment?' The Chan master said, 'There is no news of each other.' Asked, 'What is not seizing either person or environment?' The Chan master said, 'Push open the window and look at the bright moon.'
Mount Xiong Yu asked, 'The myriad dharmas return to one, where does the one return to?' The Chan master picked up a teacup and said, 'Please have tea.' Asked, 'I am in Qingzhou, and I made a cloth shirt weighing seven catties, what does it mean?' The Chan master said, 'A turtle that has shed its shell flies to the sky.' Asked, 'What is three pounds of flax?' The Chan master said, 'The weight is clearly distinguished.'
The Daily Use Corresponding Verse says: 'Parallel black and white are the same year, fragrant grass is lush and sleeps everywhere. Once the autumn sky is clear of clouds, where is home deep in the night?' The Chan master passed away on the 24th day of the eighth month of the Chongzhen (崇禎) year of Ji Si (己巳) (1629). The pagoda is located at □□□□□□□□□□□□.
Successor of Chan Master Guang of Xingshan
Chan Master Miaoyong of Puming Yuanhu of Jianning Prefecture
He was the son of the Zheng family of Haining. At the age of twelve, he became a monk at Xingshan Temple in Jiahe, studied with Chan Master Nanming Guang, and received full ordination at Yunqi. One day, while reading the Vimalakirti Nirdesa Sutra (思益梵天經), he had an awakening.
【English Translation】 A monk asked for instruction from Chan Master Chi. Chan Master Chi said, 'This old monk's teeth are sparse and missing.' The monk said, 'Please say one more word at the most crucial point.' Chan Master Chi returned to his seat. The monk asked the attendant to bring tea. Chan Master Chi said, 'You, Superior Seat, are quite clever.' The monk said, 'I am hard of hearing.' Chan Master Chi then stopped. One day, the monk bid farewell to leave. Chan Master Chi said, 'This old monk still has words that have not been fully spoken.' The monk said, 'Although the Abbot's words have not been fully spoken, I already know your meaning.' Chan Master Chi said, 'Then tell me, what is this old monk's meaning?' The monk then gave a loud shout. Chan Master Chi said, 'Shout again for me to hear.' The monk turned around and left. Chan Master Chi handed him the whisk symbolizing transmission. After becoming the abbot, a monk asked, 'What is the meaning of Buddha (覺, awakening)?' The Chan master said, 'The meaning of awakening.' Asked, 'Does the Buddha still become deluded?' The Chan master said, 'Deluded.' Asked, 'Since one is awakened, why become deluded again?' The Chan master said, 'Not deluded.' Asked again, 'What to do?' Answered, 'It is also necessary to ask.' The Chan master picked up a stick and struck him out. Asked, 'What is seizing the person but not seizing the environment?' The Chan master said, 'Butterflies pass through the shadows of flowers.' Asked, 'What is seizing the environment but not seizing the person?' The Chan master said, 'Raising eyebrows to sweep away white clouds.' Asked, 'What is seizing both person and environment?' The Chan master said, 'There is no news of each other.' Asked, 'What is not seizing either person or environment?' The Chan master said, 'Push open the window and look at the bright moon.' Mount Xiong Yu asked, 'The myriad dharmas return to one, where does the one return to?' The Chan master picked up a teacup and said, 'Please have tea.' Asked, 'I am in Qingzhou, and I made a cloth shirt weighing seven catties, what does it mean?' The Chan master said, 'A turtle that has shed its shell flies to the sky.' Asked, 'What is three pounds of flax?' The Chan master said, 'The weight is clearly distinguished.' The Daily Use Corresponding Verse says: 'Parallel black and white are the same year, fragrant grass is lush and sleeps everywhere. Once the autumn sky is clear of clouds, where is home deep in the night?' The Chan master passed away on the 24th day of the eighth month of the Chongzhen (崇禎) year of Ji Si (己巳) (1629). The pagoda is located at □□□□□□□□□□□□. Successor of Chan Master Guang of Xingshan Chan Master Miaoyong of Puming Yuanhu of Jianning Prefecture He was the son of the Zheng family of Haining. At the age of twelve, he became a monk at Xingshan Temple in Jiahe, studied with Chan Master Nanming Guang, and received full ordination at Yunqi. One day, while reading the Vimalakirti Nirdesa Sutra (思益梵天經), he had an awakening.
。述偈呈廣。廣呵之。執侍數載。終覺礙膺。后閱五祖演下載清風話。始得釋然。一日廣舉香嚴偈問師。師擬答。廣便喝。師將啟口。廣又喝。師頓領玄旨。廣付以偈曰。無傳無受法。無傳無受心。付與無手者。掣斷虛空筋。崇禎己卯。入閩重建普明。辛巳冬始開法示眾。若論佛法。山僧無下口處。今日新山門。拏我拄杖子。浪蕩遊戲。穿過果子嶺。直到火燒橋。失腳一跌。落在深溪。幸有舊佛殿。肯來相救。不惟相救。且騎卻項。歸來新山門叫屈。要山僧判斷。新山門舊佛殿。各與三十拄杖。理不曲斷。還有證據者么。良久擲下拄杖曰。一任旁人道長短。大家歸去暖房中。
斷拂老人住靈峰。師晉謁。眾請升座。舉拂子曰。會么。即心即佛。猶是誵訛。非心非佛。可無趨向。不是心。不是佛。不是物。穿花蝴蝶。深深見。取不得捨不得。不可得中只么得。點水蜻蜓款款飛。大眾還知普明恁地舉蹋抓著靈峰癢處么。是他能闊步大方。蹋倒諸聖頂𩕳。峭巍巍孤迥迥。有時把住。有時放行。有時放行中把住。有時把住中放行。栴檀林里。純是栴檀。獅子窟中。無非獅子。眾中忽有個伶俐漢出來道。靈峰底蘊。無端為普明露布。山僧但向道。祇因曾與同牀睡。是故深知被底穿。卓拄杖下座。
同雲門信。玩新月
次。門指問。那半個在那裡去了。師良久曰。會么。門曰。也只得半個。師卻問。那半個在那裡去了。門亦良久。師曰。也只得半個。門乃呵呵大笑。
介庵進再參。才跨門。師曰。是甚麼。進擬答。師震威一喝。進掩耳便出。師可之。
一日示疾。告眾曰。大凡禪眾。上者參禪學道。中者乘戒俱急。次者肯心辦道。其餘碌碌。不足齒也。病朽亦從此過來。今風火將散。乃得覷破一機。不被昔緣纏縛。你且道。是那一機。清風雁落聲聲羽。秋雨梧桐脈脈山。復索筆著偈曰。生也錯。死也錯。鐵牛掣斷黃金索。擲筆曰。咄。遂泊然而逝。當崇禎壬午十月十一辰時也。壽五十六。臘四十四。門人介庵進。一初元。奉靈骨建塔于禾之興善。
續燈正統卷三十一 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷三十二
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第三十五世
天童密雲悟禪師法嗣
長沙府溈山五峰如學禪師
臨潼任氏子。丱歲失怙。從五臺天齊剃髮。圓具于澄律師。遂遍歷諸方。參天童于金粟。一夕話次。童驀伸腳曰。你作么生。師以腳踢之。童笑曰未在。師曰。和尚道看。童倒臥。師曰。也只是困。童曰
。又與么去也。師禮拜。一日辭行。童握拂曰。喚作拂子則觸。不喚作拂子則背。不得拈起。不得放下。不得下語。不得無語。不得錯舉。若不錯舉。即分付汝。師連跳曰。不要不要。童曰。猶是亂叫亂跳。更試舉看。師轉身曰。某甲去也。童乃付。后掩關弘濟寺。僧問。如何是烏龍一滴水。師曰。虛涵萬象。僧擬議。師以杖趁曰。不宿死屍。問釋迦出世。端為何事。師曰。貧兒思舊債。僧禮拜。師曰。何不再問。僧拂具便出。師曰。癡漢又恁么去也。僧參。師敲門一下。僧擬開口。師即閉卻門。問文殊起佛見法見。聲未絕。師曰。阇黎當受山僧頂禮。僧擬開口。師以手掩卻。師出關率眾至烏龍潭。以拄杖探水曰。因甚龍不見。侍者向前禮拜。師便打。者便喝。師以兩手掩耳。者打筋斗而立。師哂之。師至大溈同慶寺祖塔坐次。明維那禮塔來。師曰。禮者枯骨。作么明。曰將謂忘卻。便禮拜。師遂起去。一日普請擇菜。明維那曰。我要止靜去。師曰。那裡不是靜。明打師一掌。師曰作么。明曰。那裡不是靜。師大笑。癸酉春出山抵金陵。中丞餘集生。請駐錫祇陀林。緇白聽法者萬指。未幾染微恙。至七月二十二日午刻。書偈擲筆而逝。法嗣養拙明。迎歸靈骨。建窣堵波于大溈之麓。
蘇州府鄧尉山漢月法藏禪師
【現代漢語翻譯】 現代漢語譯本：又該如何是好呢？（又該如何是好呢） 禪師行禮。 一天，禪師要告辭離開。 童子拿著拂塵說：『如果說是拂塵，那就落入了名相（拂塵：一種法器），如果說不是拂塵，那就違背了實相。既不能拿起，也不能放下，不能說話，也不能不說話，不能錯用。如果不錯用，我就傳授給你。』 禪師連連跳躍說：『不要，不要。』 童子說：『還是亂叫亂跳。再試著舉一個例子看看。』 禪師轉身說：『我走了。』 童子於是將衣缽傳給了他。 後來禪師隱居在弘濟寺。 有僧人問：『如何是烏龍（烏龍：地名）一滴水？』 禪師說：『虛空包含萬象。』 僧人猶豫不決。 禪師用禪杖驅趕他說：『不住死屍。』 有人問：『釋迦（釋迦：佛教創始人）出世，究竟是爲了什麼事？』 禪師說：『窮人想起舊債。』 僧人禮拜。 禪師說：『為什麼不再問？』 僧人放下拜具就出去了。 禪師說：『癡人又這樣走了。』 有僧人蔘拜。 禪師敲了一下門。 僧人剛要開口，禪師就把門關上了。 有人問：『文殊（文殊：菩薩名）生起佛見法見（佛見法見：對佛法的執著），』 話音未落，禪師說：『阇黎（阇黎：對僧人的尊稱）應當接受山僧的頂禮。』 僧人剛要開口，禪師用手摀住了他的嘴。 禪師出關后帶領眾人來到烏龍潭。 用拄杖探水說：『為什麼龍不見了？』 侍者上前禮拜。 禪師就打他。 侍者就大喝一聲。 禪師用兩手摀住耳朵。 侍者打個觔斗站立。 禪師笑了笑。 禪師來到大溈同慶寺祖塔，坐了下來。 明維那（維那：寺院中負責維持秩序的僧人）禮塔回來。 禪師說：『禮拜枯骨，明白什麼？』 明維那說：『將要忘記了。』 便禮拜。 禪師於是起身離去。 一天，大家一起摘菜。 明維那說：『我要止靜（止靜：停止喧鬧，保持安靜）去。』 禪師說：『哪裡不是靜？』 明維那打了禪師一掌。 禪師說：『做什麼？』 明維那說：『哪裡不是靜。』 禪師大笑。 癸酉年（1633年）春天，禪師出山來到金陵（金陵：今南京）。 中丞（中丞：官名）餘集生，請禪師住在祇陀林（祇陀林：寺廟名）。 聽禪師講法的僧人和百姓數以萬計。 不久禪師染上小病。 到七月二十二日午時，寫下偈語，扔掉筆就去世了。 弟子養拙明，迎回禪師的靈骨，在大溈山腳下建造了窣堵波（窣堵波：佛塔）。 蘇州府鄧尉山漢月法藏禪師
【English Translation】 English version: What else can be done? The master bowed. One day, he bid farewell to depart. The attendant held the duster and said, 'To call it a duster is to touch [form], to not call it a duster is to turn away [from reality]. It cannot be picked up, it cannot be put down, one cannot speak, one cannot be silent, one cannot use it wrongly. If you do not use it wrongly, I will entrust it to you.' The master jumped repeatedly, saying, 'No, no.' The attendant said, 'Still shouting and jumping wildly. Try to give another example.' The master turned around and said, 'I am leaving.' The attendant then passed on the robe and bowl. Later, the master secluded himself at Hongji Temple. A monk asked, 'What is a drop of water from Black Dragon [Mountain]?' The master said, 'Emptiness contains all phenomena.' The monk hesitated. The master chased him away with his staff, saying, 'Do not dwell on dead corpses.' Someone asked, 'What is the ultimate purpose of Shakyamuni's [Buddha] appearance in the world?' The master said, 'A poor man remembers old debts.' The monk bowed. The master said, 'Why not ask again?' The monk put down his bowing mat and left. The master said, 'This fool is leaving like that again.' A monk came to pay respects. The master knocked on the door once. As the monk was about to open his mouth, the master immediately closed the door. Someone asked, 'Manjusri [Bodhisattva] gives rise to Buddha-view and Dharma-view [attachment to Buddhist teachings],' Before the words were finished, the master said, 'Ajari [term of respect for a monk] should receive the mountain monk's prostration.' As the monk was about to open his mouth, the master covered it with his hand. The master, having left seclusion, led the assembly to Black Dragon Pool. He probed the water with his staff and said, 'Why is the dragon not seen?' The attendant stepped forward and bowed. The master then struck him. The attendant then shouted. The master covered his ears with both hands. The attendant somersaulted and stood up. The master smiled. The master arrived at the ancestral pagoda of Dawei Tongqing Temple and sat down. The Ming [name] verger came back from paying respects to the pagoda. The master said, 'Paying respects to dry bones, what do you understand?' The verger said, 'I was about to forget.' Then he bowed. The master then got up and left. One day, everyone was picking vegetables together. The Ming [name] verger said, 'I want to go to stillness [stop the noise and be quiet].' The master said, 'Where is there not stillness?' The Ming [name] verger slapped the master. The master said, 'What are you doing?' The Ming [name] verger said, 'Where is there not stillness?' The master laughed loudly. In the spring of Guiyou year (1633), the master left the mountain and arrived at Jinling [present-day Nanjing]. The Grand Coordinator Yu Jisheng invited the master to reside at J陀林 [temple name]. Tens of thousands of monks and laypeople listened to the master's teachings. Before long, the master contracted a minor illness. On the twenty-second day of the seventh month, at noon, he wrote a verse, threw down his pen, and passed away. His disciple Yangzhuo Ming welcomed back the master's remains and built a stupa [Buddhist pagoda] at the foot of Dawei Mountain. Zen Master Hanyue Fazang of Dengwei Mountain, Suzhou Prefecture
生緣梁溪蘇氏。自幼圓顱于本邑德慶。及長。讀高峰錄有疑。歷十餘秋。至三峰掩死關。聞折竹聲。忽然大徹。時天童旺化金粟。師往謁焉。值童上堂。舉僧問古德。朗月當空時如何。德曰。猶是階下漢。僧曰。請師接上階。德曰。月落後相見。童乃顧師曰。且道月落後又如何相見。師拂具便出。開爐。即命首眾。
住後上堂。僧問。如何是第一玄。師曰。不是涅槃心。如何是第二玄。師曰。亦非正法眼。如何是第三玄。師曰。三世諸佛只自知。六代祖師口難宣。僧作禮。師曰。汝既知時節。吾今不再三。乃舉盤山曰。向上一路。千聖不傳。慈明曰。向上一路。千聖不然。徑山曰。向上一路。熱碗鳴聲。師曰。不傳不然。熱碗鳴聲。我今無說。汝亦無聞。下座。以拄杖旋風打散。
上堂。年年冬寒夏熱。朝朝夜暗晝明。使得十二時辰。看看能有幾人。喝一喝曰。太平本是將軍致。不許將軍見太平。
病起上堂。山僧前日。通身是病。晝夜攢簇不得。何啻四百四病。正當病時。病亦是病。藥亦是病。那知更有個不病者。及至病退身安。從前寒熱。眾苦相貌。總不知向甚處去也。三百骨節。八萬毛竅。一一抖得。乾乾淨淨。遍覓病源。了不可得。始信者髑髏皮袋裡面。直是安置伊。不得病與不
【現代漢語翻譯】 現代漢語譯本 生於梁溪（地名，今江蘇無錫）蘇氏人家。自幼在本邑德慶（具體地點待考）剃度出家。長大后，閱讀《高峰錄》（禪宗典籍）有所疑惑，歷經十餘年。在三峰（山名）閉死關時，聽到竹子折斷的聲音，忽然大徹大悟。當時天童旺（禪師法號）在金粟（寺名）弘法，蘇軾前去拜謁。正趕上天童旺上堂說法，引用僧人問古德（古代高僧）的話：『朗月當空時如何？』古德回答：『猶是階下漢。』僧人說：『請師接上階。』古德回答：『月落後相見。』天童旺於是看著蘇軾說：『且道月落後又如何相見？』蘇軾拂袖而去，開始燒火做飯，並命令首座（寺院中職位名）負責。
住持寺院後上堂說法。僧人問：『如何是第一玄？』蘇軾回答：『不是涅槃心（佛教用語，指寂滅后的境界）。』問：『如何是第二玄？』答：『亦非正法眼（佛教用語，指正確的觀察和理解）。』問：『如何是第三玄？』答：『三世諸佛只自知，六代祖師口難宣。』僧人作禮。蘇軾說：『汝既知時節，吾今不再三。』於是引用盤山（禪師名）的話：『向上一路，千聖不傳。』慈明（禪師名）說：『向上一路，千聖不然。』徑山（寺名）說：『向上一路，熱碗鳴聲。』蘇軾說：『不傳不然，熱碗鳴聲，我今無說，汝亦無聞。』下座。用拄杖像旋風一樣打散眾人。
上堂說法。年年冬寒夏熱，朝朝夜暗晝明。使得十二時辰，看看能有幾人。喝一聲說：『太平本是將軍致，不許將軍見太平。』
病好後上堂說法。山僧前些日子，渾身是病，晝夜難安，何止四百四病（佛教用語，指各種疾病）。正在生病時，病也是病，藥也是病，哪裡知道還有個不病的人。等到病退身體安康，從前的寒熱，各種痛苦的相貌，總不知道到哪裡去了。三百骨節，八萬毛竅，一一抖得乾乾淨淨，遍尋病源，完全找不到。才相信這髑髏皮袋（指人的身體）裡面，真是安置不了病與不病。
【English Translation】 English version Born into the Su family in Liangxi (place name, present-day Wuxi, Jiangsu). He was tonsured at a young age in Deqing (specific location to be determined) in his native county. When he grew up, he had doubts while reading 'Gaofeng Lu' (Chan Buddhist text), which lasted for more than ten years. When he was in seclusion at Sanfeng (mountain name), he suddenly had a great enlightenment upon hearing the sound of bamboo breaking. At that time, Tiantong Wang (Chan master's dharma name) was propagating the Dharma at Jinsu (temple name), and Su Shi went to pay homage. He happened to be present when Tiantong Wang ascended the hall to give a Dharma talk, quoting a monk's question to an ancient worthy (ancient eminent monk): 'What is it like when the bright moon is in the sky?' The ancient worthy replied: 'It is still a man below the steps.' The monk said: 'Please, Master, lead me up the steps.' The ancient worthy replied: 'We will meet after the moon sets.' Tiantong Wang then looked at Su Shi and said: 'Tell me, how will we meet after the moon sets?' Su Shi brushed his sleeves and left, began to cook, and ordered the chief monk (position in the temple) to take charge.
After becoming the abbot of the temple, he ascended the hall to give a Dharma talk. A monk asked: 'What is the first mystery?' Su Shi replied: 'It is not Nirvana mind (Buddhist term, referring to the state after extinction).' Asked: 'What is the second mystery?' Answered: 'It is also not the Dharma eye (Buddhist term, referring to correct observation and understanding).' Asked: 'What is the third mystery?' Answered: 'The Buddhas of the three worlds only know it themselves, and the six generations of patriarchs find it difficult to express in words.' The monk bowed. Su Shi said: 'Since you know the time, I will not repeat it again.' Then he quoted Panshan's (Chan master's name) words: 'The upward path, the thousand sages do not transmit.' Ciming (Chan master's name) said: 'The upward path, the thousand sages do not affirm.' Jingshan (temple name) said: 'The upward path, the sound of a hot bowl.' Su Shi said: 'Do not transmit, do not affirm, the sound of a hot bowl, I have nothing to say now, and you have nothing to hear.' He descended from the seat and scattered the crowd with his staff like a whirlwind.
Ascending the hall to give a Dharma talk. Year after year, winter is cold and summer is hot, morning after morning, night is dark and day is bright. Making use of the twelve periods of the day, see how many people can truly understand. He shouted and said: 'Peace is brought about by the general, but the general is not allowed to see peace.'
After recovering from illness, he ascended the hall to give a Dharma talk. The mountain monk was ill all over his body a few days ago, unable to rest day and night, not just the four hundred and four diseases (Buddhist term, referring to various diseases). When he was sick, the illness was also an illness, and the medicine was also an illness. How could he know that there was a person who was not sick. When the illness subsided and the body was at peace, the previous cold and heat, and the appearances of various sufferings, were all gone, and he did not know where they had gone. The three hundred bones and eighty thousand pores were all shaken clean, and the source of the illness was completely untraceable. Only then did he believe that in this skull bag (referring to the human body), it is really impossible to place illness and non-illness.
病。是甚麼閑。大眾。祇是一個身子。且道。因甚有兩樣。喝一喝曰。夜冢髑髏原是水。客杯弓影竟非蛇。箇中無地容生滅。笑把遺編篆縷斜。
上堂。未離兜率。已降王宮。未出母胎。度人已畢。拈起拄杖曰。者上座甚麼劫中成佛來。僧出衆曰。容某甲說道理得么。師曰。大喻三千。小喻八百。祇要恰者上座意便了。僧曰。拘留孫佛劫中。某卻與者上座同參。直至如今。團不圓。分不開。無數知識出世。例皆懡㦬放過。和尚明鑑。是神通。是三昧。師曰。眼若不睡。諸夢自除。僧掀倒幾案。師下座。顧大眾曰。三峰今日。死中得活。
上堂。露柱腳跟穩密。燈籠眼界光明。閱遍五湖禪客。握草盡作黃金。驀然枕子墮落。𡎺殺堅牢地神。一向點胸點肋。到此漫不關情。山僧真實相告。又道平地陷人。喝一喝曰。海枯終見底。人死不知心。
師舉。百丈再參馬祖。被祖一喝。丈直得三日耳聾。頌曰。盡道英雄志可伸。長驅席捲見精神。葫蘆谷斷燎天火。一馬為龍得幾人。
僧問如何是安隱境。師曰。石幢倒卓門前水。樹骨橫撐殿後山。曰如何是安隱家風。師曰。黑袈裟下云承座。白楖𣗖邊風逗人。曰如何是安隱禪。師曰。坐到月圓香未過。臥教日出粥方粘。曰如何是安隱事。師曰。鐘聲過後催
【現代漢語翻譯】 現代漢語譯本：
病，是什麼閑事？各位，不過是一個身子。那麼，為什麼會有兩種（狀態）？（師父）喝了一聲說：『夜裡墳墓里的骷髏原本就是水，客人杯子里的弓影終究不是蛇。其中沒有容納生滅的地方，笑著把遺留下來的書卷用篆字斜著寫。』 上堂。（佛）未離開兜率天（梵文：Tuṣita，欲界第四天，彌勒菩薩所在），已經降生王宮；未出母胎，度化眾生已經完畢。拿起拄杖說：『這位上座（指僧人）是什麼劫（梵文：kalpa，極長的時間單位）中成佛的？』僧人從人群中走出說：『允許我來說說道理可以嗎？』師父說：『用大的比喻有三千，小的比喻有八百，只要恰好符合這位上座的心意就行了。』僧人說：『在拘留孫佛（梵文：Krakucchanda，過去七佛之一）劫（梵文：kalpa，極長的時間單位）中，我與這位上座一同參學，直到如今，團聚不圓滿，分開也不可能。無數知識分子出世，都一概含糊地放過。和尚明鑑，這是神通，還是三昧（梵文：samādhi，佛教中的一種精神集中狀態）？』師父說：『眼睛如果不睡覺，各種夢自然消除。』僧人掀翻桌案。師父下座。回頭對大家說：『三峰今日，死裡逃生。』 上堂。露柱的腳跟穩固嚴密，燈籠的眼界光明。閱遍五湖的禪客，握住草都變成黃金。忽然枕頭掉落，震動了堅牢地神（梵文：Prthivi，佛教護法神）。一向指點胸口和肋部，到這裡完全不關情。山僧真實相告，又說平地也會陷人。喝了一聲說：『海枯終究能見到底，人死卻無法知道心。』 師父舉例說，百丈禪師再次參拜馬祖禪師，被馬祖一喝，百丈禪師直接三天耳朵失聰。頌詞說：『都說英雄的志向可以伸展，長驅直入席捲一切，顯出精神。葫蘆谷斷絕，燃起燎原大火，一馬變成龍的有幾人？』 僧人問：『如何是安穩的境界？』師父說：『石幢倒立在門前的水中，樹的骨架橫著支撐在殿後的山上。』（僧人）問：『如何是安穩的家風？』師父說：『黑色袈裟下雲朵承托著座位，白色竹幾旁邊風逗弄著人。』（僧人）問：『如何是安穩的禪？』師父說：『坐到月亮圓滿香還沒有燒完，睡到太陽出來粥才剛剛煮好。』（僧人）問：『如何是安穩的事？』師父說：『鐘聲過後催促……』
【English Translation】 English version:
Illness, what is the idle matter? Everyone, it's just a body. Then, why are there two (states)? (The master) shouted, 'The skull in the grave at night is originally water, and the bow shadow in the guest's cup is ultimately not a snake. There is no place to accommodate birth and death, and I laughingly write the remaining books in seal script askew.' Ascending the hall. (The Buddha) had not left Tushita Heaven (Sanskrit: Tuṣita, the fourth heaven of the desire realm, where Maitreya Bodhisattva resides), and had already descended into the royal palace; before leaving the womb, the salvation of sentient beings was already complete. Picking up the staff, he said, 'In what kalpa (Sanskrit: kalpa, an extremely long unit of time) did this senior monk become a Buddha?' A monk came out from the crowd and said, 'May I speak the truth?' The master said, 'Use large metaphors by the thousands, and small metaphors by the hundreds, just as long as it fits the senior monk's intention.' The monk said, 'In the Krakucchanda Buddha (Sanskrit: Krakucchanda, one of the past seven Buddhas) kalpa (Sanskrit: kalpa, an extremely long unit of time), I studied with this senior monk, and until now, reunion is not complete, and separation is impossible. Countless intellectuals have appeared in the world, and all have vaguely let it pass. May the abbot discern, is this supernatural power, or is it samadhi (Sanskrit: samādhi, a state of mental concentration in Buddhism)?' The master said, 'If the eyes do not sleep, all dreams will naturally disappear.' The monk overturned the table. The master descended from the seat. Turning to the crowd, he said, 'Sanfeng today, escaped from death.' Ascending the hall. The feet of the dew pillar are firm and tight, and the eyes of the lantern are bright. Having read through the Chan travelers of the Five Lakes, grasping the grass turns it all into gold. Suddenly the pillow fell, shaking the firm earth god (Sanskrit: Prthivi, a Buddhist protector deity). Always pointing at the chest and ribs, here it is completely irrelevant. The mountain monk truthfully tells you, and also says that even flat ground can trap people. Shouting, 'The sea will eventually see the bottom, but the heart cannot be known after death.' The master cited the example of Zen Master Baizhang visiting Zen Master Mazu again, and being shouted at by Mazu, Zen Master Baizhang directly became deaf for three days. The ode says, 'Everyone says that the hero's ambition can be extended, driving straight in and sweeping everything away, showing spirit. Hulu Valley is cut off, igniting a prairie fire, how many people turn into dragons with one horse?' The monk asked, 'What is a peaceful realm?' The master said, 'A stone pillar stands upside down in the water in front of the door, and the skeleton of a tree supports the mountain behind the hall horizontally.' (The monk) asked, 'What is a peaceful family style?' The master said, 'Clouds support the seat under the black kasaya (Sanskrit: kasaya, monastic robe), and the wind teases people beside the white bamboo table.' (The monk) asked, 'What is peaceful Chan?' The master said, 'Sitting until the moon is full and the incense has not burned out, sleeping until the sun rises and the porridge is just cooked.' (The monk) asked, 'What is a peaceful matter?' The master said, 'After the bell rings, urge...'
廚版。經韻消時接夜香。曰無眼耳鼻舌身意。意旨如何。師曰。床下龍眠雲半夜。石邊鳥宿露初更。
問未雨已前時如何。師曰。凍草帶殘雪。寒花夾野云。曰正雨時如何。師曰。陰陰煙霧里。落落數家村。曰忽然傾倒時如何。師曰。大江初漲白。孤嶼不停雲。曰雨收雲散。又作么生。師曰。芒鞋攜短杖。隨意過橋東。
師室中嘗舉竹篦子話。勘驗學者。稍或擬議。便痛打出。崇禎乙亥七月示疾。侍者問。如何是身後事。師曰。床頭老鼠偷殘藥。壁上孤燈照舊衣。者復問。師舉手曰。放下幔子著。遂酣睡。至中夜索浴更衣而逝。塔建本山。
破山海明禪師
西蜀蹇氏子也。弱冠得度。從慧法主聽楞嚴。咨疑不決。遂出蜀住破額山。單丁三載。忽于經行之際。見一平世界。不覺墮巖損足。至半夜翻身痛劇。忽省。叫曰屈屈。一居士曰。師腳痛耶。師劈面掌曰。非汝境界。尋參博山雲門。后謁天童。童問。那裡來。師曰云門。曰幾時起身。師曰。東山紅日出。童曰。東山紅日出。干汝甚麼事。師曰。老老大大。猶作者個語話。童曰。你者些絡索。從那裡得來。師震威一喝便出。次日同僧入方丈。童命里首坐。師曰。昨日走得。今日走不得也。童曰。作賊人心虛。師曰。是賊識賊。童頷之。命蒞第
【現代漢語翻譯】 現代漢語譯本
『廚版。經韻消時接夜香。』說的是經文的韻律消散時，夜間的香氣就接續而來。有人問：『什麼是無眼、無耳、無鼻、無舌、無身、無意？』（六根清凈）。師父回答說：『床下的龍還在沉睡，雲霧籠罩了半夜，石頭邊的鳥兒棲息著，露水已經到了深夜。』 問：『未下雨之前是什麼樣的？』師父回答說：『冰凍的草地帶著殘留的雪，寒冷的花朵夾雜著野外的云。』問：『正在下雨時是什麼樣的？』師父回答說：『陰沉沉的煙霧里，稀稀落落的幾戶人家。』問：『忽然傾盆大雨時是什麼樣的？』師父回答說：『大江剛剛漲水一片白色，孤零零的島嶼不停地被雲霧繚繞。』問：『雨停了云也散了，又是什麼樣的景象？』師父回答說：『穿著草鞋拿著短杖，隨意地走過橋的東邊。』 師父在禪房裡經常舉起竹篦子（禪宗用具）來考察學人，學人稍微有所思量，就用竹篦子狠狠地打出去。崇禎乙亥年（1635年）七月，師父生病了，侍者問：『什麼是身後的事？』師父回答說：『床頭的老鼠偷吃剩下的藥，墻上的孤燈照著舊衣服。』侍者又問，師父舉起手說：『放下幔帳吧。』於是安然入睡，到半夜要洗澡更衣後去世，塔建在本山。 破山海明禪師 是西蜀蹇氏的兒子。年輕時出家，跟隨慧法主聽講《楞嚴經》，有疑問不能解決。於是離開四川住在破額山，獨自一人住了三年。忽然在經行的時候，見到一個平坦的世界，不小心從巖石上掉下來摔傷了腳。到了半夜翻身疼痛劇烈，忽然醒悟，叫道：『屈屈。』一個居士說：『師父腳痛嗎？』師父劈頭蓋臉地打了他一掌說：『這不是你所能理解的境界。』之後參訪博山雲門，後來拜見天童。天童問：『從哪裡來？』師父說：『雲門。』天童問：『什麼時候出發的？』師父說：『東山紅日出。』天童說：『東山紅日出，關你什麼事？』師父說：『老老大大，還說這樣的話。』天童說：『你這些糾纏不清的東西，從哪裡來的？』師父震怒一喝就出去了。第二天和僧人進入方丈室，天童命他做首座，師父說：『昨天走得，今天走不得了。』天童說：『做賊人心虛。』師父說：『是賊識賊。』天童表示認可，命他擔任第一座。
【English Translation】 English version
'In the kitchen, as the rhythm of the scriptures fades, the night's fragrance arrives.' This refers to when the cadence of the sutras diminishes, the night's incense takes over. Someone asked, 'What is meant by no eye, no ear, no nose, no tongue, no body, no mind?' (purity of the six senses). The master replied, 'The dragon sleeps under the bed, clouds cover half the night, birds rest by the stones, and the dew deepens into the late hours.' Asked, 'What is it like before the rain?' The master replied, 'Frozen grass carries the remaining snow, cold flowers mingle with wild clouds.' Asked, 'What is it like when it is raining?' The master replied, 'In the dim and misty haze, sparsely scattered are a few villages.' Asked, 'What is it like when it suddenly pours down?' The master replied, 'The great river just rises, a expanse of white, a solitary island is constantly shrouded in clouds.' Asked, 'What is it like when the rain stops and the clouds disperse?' The master replied, 'Wearing straw sandals and carrying a short staff, I casually walk east across the bridge.' The master often used a bamboo whisk (a Zen implement) in the meditation room to examine students. If a student pondered even slightly, he would strike them hard with the whisk. In the seventh month of the year Yihai (1635) of the Chongzhen (崇禎) reign (1628-1644), the master fell ill. An attendant asked, 'What are the affairs after death?' The master replied, 'The rat by the bed steals the remaining medicine, the lone lamp on the wall illuminates the old clothes.' The attendant asked again, and the master raised his hand and said, 'Lower the curtain.' Then he fell asleep peacefully, and in the middle of the night, he asked to bathe and change clothes before passing away. The pagoda was built on this mountain. Chan Master Poshan Haiming (破山海明) Was a son of the Jian family from Western Shu (西蜀). He became a monk at a young age, listening to the Surangama Sutra (楞嚴經) with Dharma Master Hui (慧法主), but could not resolve his doubts. So he left Sichuan (四川) and lived on Mount Poe (破額山), living alone for three years. Suddenly, while walking in meditation, he saw a flat world and accidentally fell from a rock, injuring his foot. In the middle of the night, he turned over in great pain and suddenly awakened, shouting, 'Qu, qu.' A layman said, 'Master, does your foot hurt?' The master slapped him in the face and said, 'This is not a realm you can understand.' Later, he visited Boshan Yunmen (博山雲門), and then paid respects to Tiantong (天童). Tiantong asked, 'Where do you come from?' The master said, 'Yunmen.' Tiantong asked, 'When did you set out?' The master said, 'The red sun rises in the Eastern Mountain.' Tiantong said, 'The red sun rises in the Eastern Mountain, what does that have to do with you?' The master said, 'So old, and still speaking such words.' Tiantong said, 'Where did you get these entanglements from?' The master roared in anger and left. The next day, he entered the abbot's room with the monks. Tiantong ordered him to be the head seat. The master said, 'I could walk yesterday, but I cannot walk today.' Tiantong said, 'A thief has a guilty conscience.' The master said, 'It takes a thief to know a thief.' Tiantong nodded in agreement and ordered him to take the first seat.
二座。入室次。童問。內不放出。外不放入。正恁么時。以何為界。師曰。竿頭絲線從師弄。不犯清波意自殊。便出。崇禎己巳。出世禾之東塔。
入院上堂。拈香祝聖畢。復拈曰。此一瓣香。斧斫不開。刀劈不破。一任風吹雨打。遂成乾屎橛。撞著忤逆兒孫。不辭拈出。爇向爐中。供養現住金粟廣慧。傳曹溪正脈三十四世密雲悟和尚。用酬法乳。斂衣坐曰。香已拈了。更要說個甚麼。山僧素志。本欲深棲巖竇。隱跡過時。不意撞伙鐵面皮居士。善具辣手。慣會拏雲。拽入者保社。開張臭口。說幾句燥皮胃話。以光法門。山僧自揣愚劣。不會打葛藤。只好舉則古人住院因緣。以塞來命。昔日簡禪師入院曰。圓通不開生藥鋪。單單隻賣死貓頭。不知那個無思算。吃著通身冷汗流。者老漢住院。還有個死貓兒頭。賣弄腥膻。遂引蒼蠅成群作隊。山僧今日到院。也無死貓頭賣。亦無生藥鋪開。以手作擎瓶勢曰。單單隻有者個。大眾且道。者個是甚麼。曹山好顛酒。破山吃著曹山酒。醉得通身俱是口。瞎禿光兒罵上天。又來拈棒打顛狗。驀拈拄杖。卓一卓曰。還知么。知則途中受用。不知則世諦流佈。喝一喝下座。
后住夔州萬峰太平禪寺。據室曰。萬峰山頂別人間。上有梧桐開合歡。不是假雞棲泊處。箇中唯許
【現代漢語翻譯】 現代漢語譯本： 二座。入室后。學僧問道：『內不放出，外不放入，正在這個時候，以什麼作為界限？』 師父回答：『竿頭絲線要由師傅來擺弄，不沾染清澈的水波，意境自然不同。』說完便離開了。 崇禎己巳年（1629年），在禾之東塔開堂說法。
入院上堂。拈香祝聖完畢。又拈起一炷香說：『這一瓣香，斧頭砍不開，刀也劈不破，任憑風吹雨打，最終變成乾屎橛。遇到忤逆的兒孫，也不怕拿出來，點燃在爐中，供養現住金粟廣慧，傳承曹溪正脈第三十四世的密雲悟和尚，用來報答法乳之恩。』 說完，整理衣袍坐下說：『香已經拈完了，還要說什麼呢？山僧我平素的志向，本想深深地隱居在巖洞里，默默無聞地度過一生。沒想到遇到了鐵面皮居士，他很擅長使用厲害的手段，慣於拏雲，把我拉到這個保社裡，張開臭嘴，說幾句乾巴巴的話，來光大法門。山僧我自認為愚笨，不會打葛藤（辯論），只好舉一個古人住院的因緣，來應付這個局面。』 昔日簡禪師入院時說：『圓通寺不開生藥鋪，單單隻賣死貓頭。不知哪個沒腦子，吃了通身冷汗流。』這個老漢住院，還有個死貓兒頭，賣弄腥膻，引來蒼蠅成群結隊。山僧我今天到院，既沒有死貓頭賣，也沒有生藥鋪開。』 用手做出擎瓶的姿勢說：『單單隻有這個。大眾們說說看，這個是什麼？曹山（洞山良價，807-869）喜歡釀酒，破山（海明印，1597-1644）喝了曹山的酒，醉得全身都是嘴，瞎禿光兒罵上天，又來拿棒打瘋狗。』 猛然拿起拄杖，卓地一下說：『還知道嗎？知道就在途中受用，不知道就在世俗中流佈。』喝一聲，下座。
後來住持夔州萬峰太平禪寺。據室而說：『萬峰山頂，別是人間，山上有梧桐樹，開著合歡花。這裡不是假雞棲息的地方，其中只允許……』
【English Translation】 English version: Second seat. After entering the room, a student asked: 'Inside not letting out, outside not letting in, at this very moment, what serves as the boundary?' The master replied: 'The silk thread on the pole must be manipulated by the master; without touching the clear waves, the artistic conception is naturally different.' Then he left. In the year of Jisi (1629) during the Chongzhen (1628-1644) reign, he began preaching at the East Pagoda of Hezhi.
Upon entering the monastery and ascending the hall, he finished burning incense to offer blessings. Then, he picked up another incense stick and said: 'This piece of incense, an axe cannot split it open, a knife cannot chop it apart. Let the wind blow and the rain beat, it eventually becomes a dried-up dung beetle. When encountering rebellious descendants, I am not afraid to take it out, light it in the furnace, and offer it to the current abbot of Jin Su Guanghui, the 34th generation of the Cao Xi (the Sixth Patriarch Huineng, 638-713) lineage, the Venerable Miyun Wu (1566-1642), to repay the kindness of Dharma milk.' After speaking, he adjusted his robes and sat down, saying: 'The incense has already been offered, what else is there to say? This mountain monk's usual aspiration was to deeply dwell in a rock cave, living out my life in obscurity. Unexpectedly, I encountered a iron-faced layperson, who is skilled in using powerful methods, accustomed to grasping clouds, and dragged me into this Bao community, opening his stinky mouth, saying a few dry words to glorify the Dharma. This mountain monk considers himself foolish and unable to engage in 'beating the vine' (argumentation), so I can only cite a past incident of an ancient person entering a monastery to deal with this situation.' In the past, when Zen Master Jian entered the monastery, he said: 'Yuantong Monastery does not open a pharmacy selling raw herbs, it only sells dead cat heads. I wonder who is so thoughtless as to eat it and break out in a cold sweat all over.' That old man, upon entering the monastery, still had a dead cat head to flaunt its stench, attracting swarms of flies. This mountain monk, upon arriving at the monastery today, has neither dead cat heads to sell nor a pharmacy to open.' Making a gesture of holding a bottle, he said: 'There is only this one. Everyone, tell me, what is this? Caoshan (Dongshan Liangjie, 807-869) liked to brew wine, and Poshan (Haimingyin, 1597-1644) drank Caoshan's wine, getting so drunk that his whole body became a mouth, the blind bald monk cursed at the sky, and then came to beat the mad dog with a stick.' Suddenly picking up his staff and striking the ground once, he said: 'Do you understand? If you understand, then enjoy it on the way; if you don't understand, then it flows in the mundane world.' He shouted and descended from the seat.
Later, he resided at the Wanfeng Taiping Zen Monastery in Kuizhou. Sitting in the abbot's room, he said: 'The summit of Wanfeng Mountain is a different world. On the mountain, there are parasol trees blooming with mimosa flowers. This is not a place for fake chickens to roost; only allowed within is...'
鳳凰參。顧視左右曰。有么有么。時一居士。向前問訊。師曰。雞棲鳳巢。非吾同類。
上堂。僧問。不參禪不念佛。只學無心應萬物。師曰。那裡是汝無心處。進曰。無心豈有處。師驀頭一棒曰。者個聻。僧無語。乃曰。者個事二乘膽喪。十地魂驚。所以古人道。有一物明歷歷黑漆漆。上拄天下拄地。常在動用中。動用收不得。大眾。既在動用中。為甚麼收不得。速道速道。
上堂。值驢鳴。師曰。平地起骨堆。虛空墮地走。撞著瞎驢鳴。將謂獅子吼。震威一喝下座。
石帆岳司馬問。法臘多少。師豎一拳。岳勃然變色曰。我東南水窟地方。人民老實。莫在者里惑亂人。師曰。貧道行腳十五年。今日惑亂者一個。岳曰。惑亂我則可。只恐惑亂愚人。師曰。阿誰是愚人。岳瞪目視之曰。我也是路見不平。見你年幼。未是你做底時節。師曰。釋迦老子。初出母胎。指天指地。難道也是年幼未是時節么。岳曰。所以雲門。要一棒打殺。我今日一棒打殺。你且作么生。師乃作怕勢曰。貧道性命。幾乎喪在門下。岳躍然拜別。
僧問。如何是一六開天。師曰。竹密山齋冷。曰如何是二五成性。師曰。荷開水殿香。
問迷者迷醒者醒。如何是獨脫一句。師曰。八角磨盤空里走。曰不會。師曰。不
【現代漢語翻譯】 現代漢語譯本： 鳳凰參禪師。環顧左右問道：『有嗎？有嗎？』當時有一位居士，上前問訊。禪師說：『雞棲息在鳳凰的巢穴里，不是我的同類。』（意指根器不同，無法交流）
上堂說法。有僧人問道：『不參禪也不念佛，只是學習無心以應萬物。』禪師說：『哪裡是你的無心之處？』僧人進言道：『無心哪裡會有處所？』禪師突然朝他頭上一棒喝道：『這個呢？』僧人無言以對。於是禪師說：『這件事讓二乘（小乘佛教的聲聞和緣覺）嚇破了膽，讓十地菩薩也感到震驚。』所以古人說：『有一物，明明歷歷卻又黑漆漆，上能頂天，下能立地，常在動用之中，但動用卻無法把握。』各位，既然在動用之中，為什麼又無法把握呢？快說！快說！』
上堂說法。適逢驢叫。禪師說：『平地上堆起墳堆，虛空中掉落地面行走。撞上瞎驢叫喚，還以為是獅子吼。』震懾地一喝，隨即下座。
石帆岳司馬問道：『您的法臘（僧侶的年齡）有多少？』禪師豎起一拳。岳司馬勃然變色說：『我東南水鄉地方，人民老實，不要在這裡迷惑人。』禪師說：『貧道行腳十五年，今天才迷惑了一個。』岳司馬說：『迷惑我還可以，只怕迷惑了愚人。』禪師說：『誰是愚人？』岳司馬瞪眼看著禪師說：『我也是路見不平。見你年紀小，還不是你做這種事的時候。』禪師說：『釋迦老子剛出生時，指天指地，難道也是年紀小，不是時候嗎？』岳司馬說：『所以雲門禪師說，要一棒打殺。我今天一棒打殺你，你又怎麼樣？』禪師於是作出害怕的樣子說：『貧道的性命，幾乎要喪在您門下了。』岳司馬高興地拜別。
有僧人問道：『如何是一六開天？』禪師說：『竹林茂密，山齋清冷。』僧人又問：『如何是二五成性？』禪師說：『荷花盛開，水殿飄香。』
有僧人問：『迷者迷，醒者醒，如何是獨脫一句？』禪師說：『八角磨盤在空中行走。』僧人說：『不明白。』禪師說：『不！』
【English Translation】 English version: Zen Master Fenghuang Can looked around and asked, 'Is there? Is there?' At that time, a lay devotee stepped forward and paid respects. The Zen Master said, 'A chicken roosting in a phoenix's nest is not of my kind.' (implying different capacities for understanding, making communication difficult)
Ascending the hall for a Dharma talk, a monk asked, 'Neither engaging in Chan practice nor reciting Buddha's name, but simply learning to respond to all things with no-mind.' The Zen Master said, 'Where is your place of no-mind?' The monk further inquired, 'Where could no-mind have a place?' The Zen Master suddenly struck him on the head with a staff and shouted, 'This?' The monk was speechless. Thereupon, the Zen Master said, 'This matter frightens the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) out of their wits and startles the souls of the Ten-Bhūmi Bodhisattvas.' Therefore, the ancients said, 'There is a thing, clearly distinct yet pitch black, that supports the heavens above and the earth below, constantly in motion, yet its motion cannot be grasped.' Everyone, since it is in motion, why can't it be grasped? Speak quickly! Speak quickly!'
Ascending the hall for a Dharma talk, he happened to hear a donkey braying. The Zen Master said, 'A grave mound rises on level ground, emptiness falls to the earth and walks. Running into a blind donkey braying, one mistakes it for a lion's roar.' He gave a thunderous shout and descended from his seat.
The magistrate of Shifan, Yue, asked, 'How many years have you been a monk (Dharma age)?' The Zen Master raised a fist. Magistrate Yue turned pale and said, 'I am from the southeast water region, where the people are honest. Do not confuse people here.' The Zen Master said, 'This poor monk has traveled for fifteen years and has only confused one person today.' Magistrate Yue said, 'Confusing me is acceptable, but I fear you will confuse the foolish.' The Zen Master said, 'Who are the foolish?' Magistrate Yue glared at him and said, 'I also intervene when I see injustice on the road. Seeing that you are young, it is not yet the time for you to do such things.' The Zen Master said, 'When Shakyamuni Buddha first emerged from his mother's womb, he pointed to the heavens and the earth. Was that also because he was young and it was not the time?' Magistrate Yue said, 'Therefore, Zen Master Yunmen said to strike him dead with a staff. If I strike you dead with a staff today, what will you do?' The Zen Master then feigned fear and said, 'This poor monk's life is almost lost at your hands.' Magistrate Yue happily bowed and took his leave.
A monk asked, 'What is the one-six that opens the heavens?' The Zen Master said, 'The bamboo is dense, the mountain hermitage is cold.' The monk then asked, 'What is the two-five that completes nature?' The Zen Master said, 'The lotus blooms, the water palace is fragrant.'
A monk asked, 'The deluded are deluded, the awakened are awakened, what is the single phrase of complete liberation?' The Zen Master said, 'An octagonal millstone walks in the sky.' The monk said, 'I don't understand.' The Zen Master said, 'No!'
會別參。曰參個甚麼。師曰。八角磨盤空里走。
問學人終日吃飯。不曾咬著一粒米時如何。師曰。一個斑鳩九隻鳥。
月潭法主問。還是悟有悟無。師曰。放下有無來。向你道。主作聽勢。師曰。慣會裝聾作啞。主曰。我是真聾。師曰。真龍何不上天去。
師不安。維那問曰。和尚尊候如何。師曰。七七八八。那曰。七七八八。還是好耶不好耶。師曰。一任卜度。
康熙六年丁未。示寂于梁山雙桂堂。世壽七十一。僧臘四十四。有語錄十二卷。行世。
杭州府徑山費隱通容禪師
閩之福清何氏子。年十四。依鎮東慧山落䰂。首參壽昌。提無字話。工夫純切。遽忘寢食。忽一日覺身世俱空。話頭脫落。目前虛逼逼地。問昌曰。今日看破和尚家風了也。昌曰。汝有甚麼見處。師便喝。次參雲門博山。往返至再。不能了手。天啟壬戌。聞天童寓吼山。師冒雨往謁。問覿面相提事若何。童便打。師曰錯。童又打。師震威一喝。童復打。師又喝。至第七棒。平生伎倆知見。泮然冰釋。後上天臺省覲。童問。薰風自南來。殿閣生微涼。汝作么生會。師曰。水向石邊流出冷。風從花里過來香。曰離此又如何。師曰。放和尚三十棒。曰除卻棒又作么生。師便喝。曰喝后聻。師曰。更要重說偈言
【現代漢語翻譯】 現代漢語譯本 會別參（不要再問其他的了）。問：參個甚麼（參悟什麼）？師父說：八角磨盤空里走（比喻不可思議的境界）。 問：學人終日吃飯，不曾咬著一粒米時如何（學道之人整天吃飯，卻沒有執著于吃米這件事，這是什麼境界）？師父說：一個斑鳩九隻鳥（比喻整體與部分的關係）。 月潭法主問：還是悟有悟無（開悟是有還是無）？師父說：放下有無來，向你道（放下有無的執著，才能告訴你）。法主裝作傾聽的樣子。師父說：慣會裝聾作啞（慣於裝作聽不見）。法主說：我是真聾（我真的是聾子）。師父說：真龍何不上天去（真正的龍為什麼不上天呢，比喻有能力卻不作為）。 師父身體不適。維那（寺院中的一種職務，負責管理僧眾的事務）問：和尚尊候如何（您身體怎麼樣）？師父說：七七八八（馬馬虎虎）。維那問：七七八八，還是好耶不好耶（馬馬虎虎，是好還是不好）？師父說：一任卜度（你自己去猜測吧）。 康熙六年丁未（1667年），在梁山雙桂堂圓寂。世壽七十一歲，僧臘四十四年。有語錄十二卷，流傳於世。 杭州府徑山費隱通容禪師 是福建福清何氏之子。十四歲時，依鎮東慧山剃度出家。最初參訪壽昌禪師，參『無』字話頭。功夫純熟精進，甚至忘記了睡覺吃飯。忽然有一天，感覺身世都空了，話頭也脫落了，眼前一片空曠。問壽昌禪師說：今日看破和尚家風了也（今天我領悟了您的禪風了）。壽昌禪師說：汝有甚麼見處（你有什麼見解）？師父便喝斥一聲。之後又參訪雲門博山禪師，來回多次，仍然不能完全領悟。天啟壬戌年（1622年），聽說天童禪師住在吼山，師父冒雨前去拜訪。問：覿面相提事若何（面對面提持此事如何）？天童禪師便打了他。師父說：錯。天童禪師又打。師父震怒一喝。天童禪師又打。師父又喝。直到第七棒，平生所學的伎倆知見，像冰一樣融化了。後來上天臺山省親。天童禪師問：薰風自南來，殿閣生微涼，汝作么生會（南風吹來，殿閣里感到一絲涼意，你如何理解）？師父說：水向石邊流出冷，風從花里過來香。天童禪師說：離此又如何（離開這個境界又如何）？師父說：放和尚三十棒（打我三十棒）。天童禪師說：除卻棒又作么生（除了打之外又如何）？師父便喝斥一聲。天童禪師說：喝后聻（喝完之後呢）？師父說：更要重說偈言（還要再說一遍偈語）。
【English Translation】 English version Don't ask about other things. Asked: What to contemplate? The master said: 'An eight-cornered millstone runs in the empty sky' (a metaphor for an inconceivable state). Asked: 'A student eats all day long, but never bites into a single grain of rice, what is this like?' The master said: 'One turtledove, nine birds' (a metaphor for the relationship between the whole and its parts). The Dharma Master Yuetan asked: 'Is enlightenment with existence or without existence?' The master said: 'Put down existence and non-existence, and I will tell you.' The master pretended to listen. The master said: 'Accustomed to feigning deafness and dumbness.' The master said: 'I am truly deaf.' The master said: 'Why doesn't a true dragon ascend to heaven?' (a metaphor for having the ability but not acting). The master was unwell. The director (a position in the monastery responsible for managing the affairs of the monks) asked: 'How is the venerable monk's health?' The master said: 'So-so.' The director asked: 'So-so, is that good or not good?' The master said: 'It's up to you to guess.' In the sixth year of Kangxi, Dingwei (1667), he passed away at Shuanggui Hall on Liang Mountain. He was seventy-one years old, and had been a monk for forty-four years. There are twelve volumes of his recorded sayings, which are circulated in the world. Chan Master Feiyin Tongrong of Jingshan in Hangzhou Prefecture He was a son of the He family of Fuqing in Fujian. At the age of fourteen, he shaved his head and became a monk at Huisan in Zhendong. He first visited Zen Master Shouchang, contemplating the 'Wu' (無, Mu) character koan. His effort was pure and diligent, even forgetting to sleep and eat. Suddenly one day, he felt that his body and the world were empty, and the koan fell away, leaving a vast emptiness before him. He asked Zen Master Shouchang: 'Today I have seen through the style of the monastery!' Zen Master Shouchang said: 'What is your understanding?' The master then shouted. Later, he visited Zen Masters Yunmen Boshan, returning several times, but still could not fully understand. In the year Renxu of Tianqi (1622), he heard that Zen Master Tiantong was residing at Houshan, and the master went to visit in the rain. He asked: 'What about the matter of facing each other directly?' Zen Master Tiantong then hit him. The master said: 'Wrong.' Zen Master Tiantong hit him again. The master shouted in anger. Zen Master Tiantong hit him again. The master shouted again. Until the seventh blow, all the skills and knowledge he had learned in his life melted away like ice. Later, he went to Mount Tiantai to visit his family. Zen Master Tiantong asked: 'A gentle breeze comes from the south, creating a slight coolness in the halls, how do you understand this?' The master said: 'Water flows out cold by the rocks, and the wind comes fragrant from the flowers.' Zen Master Tiantong said: 'What about apart from this?' The master said: 'Give the monk thirty blows.' Zen Master Tiantong said: 'Apart from the blows, what else?' The master then shouted. Zen Master Tiantong said: 'What after the shout?' The master said: 'I must repeat the verse again.'
。童休去。既而隨童赴黃檗。未幾命師繼席焉。
開堂日。僧問。昔從黃檗去。今向黃檗來。作么生道個無來去底事。師曰。頭頂天腳踏地。曰黃檗訊息更如何。師便喝。曰砂盆雖破。家風猶在。師曰。與阇黎無干。問如何是奪人不奪境。師曰。打教髑髏穿。曰如何是奪境不奪人。師曰。掀翻坐具地。曰如何是人境兩俱奪。師曰。一併收下。曰如何是人境俱不奪。師曰。一任𨁝跳。
上堂。今朝初一。好個訊息。若還不會。又是明日。所以道。舉一不得舉二。放過一著。落在第二。山僧舉一了也。是汝諸人。如何委悉。便下座。
上堂。向上無門撥不開。折旋俯仰幾多回。等閑踏倒珊瑚樹。格外風光特地來。如是則轉短壽為長年。改粟柄為禾莖。不是曩劫培成。亦非今時造就。且道。端的在甚麼處。千紅萬紫從君看。那把春風度與人。
上堂。全身擔荷。赤體提持。要是夙有器骨英靈漢子。于尋常日用。活卓卓地。不將奇特言句。貼于額頭。玄妙理致。蘊于底裡。專用格外鉗錘。獨距宗門牙爪。生擒猛虎。活捉獰龍。縱有言超佛祖。行過舍那。入此閫域。未免橫身拶出。其餘之輩。觀心作念。著意思惟。塵寂光生。而有神穎妙慧。自作去就。畢竟構他語脈不上。要有者等丁卓。始可別行教外
【現代漢語翻譯】 現代漢語譯本：童休離開了。不久之後，他跟隨童前往黃檗山。沒過多久，童休就命他接替主持的位置。
開堂之日，有僧人問道：『過去從黃檗山離開，現在又回到黃檗山，如何說這無來無去的事情？』師父說：『頭頂天，腳踏地。』僧人說：『黃檗山的禪風訊息又是如何？』師父便喝道。僧人說：『砂盆雖然破了，家風還在。』師父說：『與你無關。』僧人問：『如何是奪人不奪境？』師父說：『打得你頭骨都穿。』僧人說：『如何是奪境不奪人？』師父說：『掀翻你的坐具。』僧人說：『如何是人境兩俱奪？』師父說：『一併收下。』僧人說：『如何是人境俱不奪？』師父說：『任你跳。』
上堂說法。『今天初一，是個好訊息。如果還不明白，又是明天了。』所以說，『舉一不能舉二，放過一著，就落在第二。』山僧我已經舉一了，你們諸位，如何才能明白？』說完便下座。
上堂說法。『向上沒有門打不開，轉身低頭多少回。輕易踢倒珊瑚樹，格外風光特別來。』這樣就可以轉短壽為長年，改粟柄為禾莖。不是前世修成，也不是今世造就。那麼，究竟在哪裡呢？千紅萬紫任你觀賞，那把春風送與他人。
上堂說法。『全身承擔，赤裸提持。要是向來就有器量和骨氣的英靈漢子，在尋常的日常生活中，活潑潑地，不將奇特的言句貼在額頭上，玄妙的理致蘊藏在心底。』專門使用特別的鉗錘，獨自抵擋宗門的牙爪。生擒猛虎，活捉惡龍。縱然有言語超過佛祖，行為超過毗盧遮那佛（舍那），進入此地，也免不了被橫身推出。其餘的人，觀心作念，著意思維，塵埃落定，光明生起，而有神穎妙慧，自己決定去留，終究無法構成他的語脈。要有這樣的人，才可以別行教外。
【English Translation】 English version: Tongxiu left. Not long after, he followed Tong to Huangbo Mountain. Before long, Tongxiu ordered him to succeed to the abbot's seat.
On the day of the opening ceremony, a monk asked, 'In the past, I left from Huangbo (Huangbo, a mountain and a Chan Buddhist monastery), and now I return to Huangbo. How do you speak of this matter of no coming and going?' The master said, 'Head tops the sky, feet tread the earth.' The monk said, 'What is the news of Huangbo's (Huangbo, a mountain and a Chan Buddhist monastery) style?' The master then shouted. The monk said, 'Although the sand basin is broken, the family style remains.' The master said, 'It has nothing to do with you.' The monk asked, 'What is seizing the person but not seizing the environment?' The master said, 'Beat until the skull is pierced.' The monk said, 'What is seizing the environment but not seizing the person?' The master said, 'Overturn the seat.' The monk said, 'What is seizing both person and environment?' The master said, 'Take them all.' The monk said, 'What is neither seizing person nor environment?' The master said, 'Let it jump.'
Ascending the hall, he said, 'Today is the first day of the month, a good message. If you still don't understand, it will be tomorrow again.' Therefore, it is said, 'To raise one is not to raise two; to let go of one move is to fall into the second.' This mountain monk has already raised one. How can you all understand?' Then he descended from the seat.
Ascending the hall, he said, 'There is no door that cannot be opened upwards; how many times do you turn and bow? Casually kicking down the coral tree, an extraordinary scenery especially comes.' In this way, one can turn short life into long life, and change the millet stalk into a rice stalk. It is not cultivated in the past kalpas, nor is it created in the present time. Then, where exactly is it? Let you see thousands of reds and purples; that handful of spring breeze is given to others.
Ascending the hall, he said, 'Bearing the whole body, holding it naked. It must be a heroic man with inherent capacity and spirit, lively and vividly in ordinary daily life, not sticking peculiar words on the forehead, and profound principles hidden in the depths of the heart.' Specially using extraordinary pincers, uniquely resisting the fangs and claws of the sect. Capturing fierce tigers alive, capturing fierce dragons alive. Even if there are words surpassing the Buddhas and actions surpassing Vairocana (舍那, Vairocana Buddha), entering this domain, one cannot avoid being pushed out sideways. The rest of the people, contemplating the mind and making thoughts, deliberately thinking, when the dust settles and light arises, and having divine intelligence and wonderful wisdom, deciding their own going and staying, ultimately cannot construct his linguistic vein. There must be such a person before one can separately practice outside the teachings.
單傳。直指。主持棒喝全行正令。而與從上瞎驢蹄角相似。且正當恁么時。回機就位一句。作么生道。本來不借修行得。那說心明與法通。卓拄杖下座。
臘八上堂。凍餓雪山欲斷腰。明星忽現便成妖。當時我若同斯會。劈脊攔腮定不饒。何以。家無白澤之圖。必無如是妖怪。雖然如是。還有為釋迦老漢出氣者么。有則不負今日供養。其或不然。莫怪山僧揩死蛇頭好。遂以拄杖。一時打散。
住天童上堂。入大寶剎。登大法壇。吹大法螺。擊大法鼓。演大法義。顯揚臨濟宗猷。提持向上一路。指縱則萬別千差。透脫固一字也無。到者里。先師面目現在。太白風規猶古。摧邪挽正。據真鋤偽。直得四海沸騰。五嶽起舞。佛祖於是歡呼。龍象自此奔馳。乃至若貴若賤。是凡是聖。四眾普集。俱在一處。人天交接。兩得相見。都教個個機契單傳。人人悟同本得。然則即此大寶剎大法壇。鐘鼓喧天。法雷震地。靈山勝會宛然見。深沐皇恩不等閑。便下座。
住徑山上堂。天空地闊。山高水長。如鵬博萬里。扶搖自在。朝陽峰下。祥光滿目。晏坐當軒。八面玲瓏。缽盂峰頂。香積成堆。更有大人擁護。其間頭頭彰寶所。一一顯真機。心目所知。手足所到。無非是格外乾坤。古佛家風。從緣薦得。匝地優曇。就
【現代漢語翻譯】 現代漢語譯本 單傳。直指。主持棒喝，全面施行正令。然而卻與歷代祖師的盲驢蹄角之說相似。且正在這個時候，迴轉機鋒，迴歸本位的一句話，該怎麼說呢？本來就不憑藉修行而得，又何必說心明與法通呢？說完，放下拄杖，走下法座。
臘月初八上堂。釋迦牟尼在雪山苦修，飢寒交迫，幾乎要斷了腰。當他看見啟明星突然出現時，頓悟成佛，這本身就像一個神話故事。如果當時我和他在一起，一定會劈頭蓋臉地打他。為什麼呢？因為家裡沒有白澤（一種神獸，象徵祥瑞）的圖，必然會出現這樣的妖怪。雖然如此，還有人為釋迦老漢出氣的嗎？有的話，就不辜負今天的供養。如果沒有，就別怪我山僧用拄杖打死蛇頭了！說完，用拄杖一時打散。
住持天童寺上堂。進入大寶剎（指寺廟），登上大法壇（指講經說法的高臺），吹大法螺（比喻說法），擊大法鼓（比喻說法），演大法義（闡述佛法真義），顯揚臨濟宗（禪宗五家之一）的宗風，提持向上之路（追求更高境界的修行之路），指點縱橫則萬別千差，透脫則一字也無。到了這裡，先師的面目宛然如在，太白（指太白山）的風采依然如故。摧邪扶正，去偽存真，使得四海沸騰，五嶽起舞。佛祖因此歡呼，龍象（比喻高僧大德）自此奔馳。乃至無論貴賤，無論凡聖，四眾弟子普集於此，都在一處。人天交接，兩得相見。都教每個人機鋒相契，心心相印，人人都悟同本得（領悟相同的本性）。既然如此，即此大寶剎，大法壇，鐘鼓喧天，法雷震地，靈山勝會（指佛陀在靈鷲山說法的大會）宛然可見，深深沐浴皇恩，實在是不尋常啊！說完便下座。
住持徑山寺上堂。天空地闊，山高水長。如同鵬鳥展翅萬里，扶搖直上，自由自在。朝陽峰下，祥光滿目。安然端坐于大殿中央，八面玲瓏。缽盂峰頂，香積如山。更有護法大人擁護。其間處處彰顯寶所（指佛法），一一顯現真機（指禪機）。心目所知，手足所到，無非是格外乾坤（不同尋常的世界），古佛家風（古佛的修行風範）。從因緣中薦得（通過因緣領悟），遍地都是優曇花（祥瑞之花），就
【English Translation】 English version Single transmission. Direct pointing. Presiding over shouts and blows, fully implementing the correct decrees. Yet, it resembles the blind donkey's hoof and horn of the past masters. And precisely at this moment, how should one express the phrase of turning the mechanism and returning to one's original position? 'Originally, it is not obtained through cultivation.' Why speak of the mind being clear and the Dharma being understood? He struck the staff and descended from the seat.
Ascending the hall on the eighth day of the twelfth month. The Buddha, starving and freezing in the snowy mountains, was about to break his back. When the morning star suddenly appeared, it became a demon. If I had been there at that time, I would have slapped him across the face. Why? Because there is no picture of the Bai Ze (a mythical creature symbolizing auspiciousness) in the house, such a monster would inevitably appear. Even so, is there anyone who will speak up for old Shakyamuni? If so, then today's offerings will not be in vain. If not, don't blame this mountain monk for rubbing the snake's head to death! Then, with his staff, he scattered it all at once.
Residing at Tiantong Monastery, ascending the hall. Entering the Great Treasure Temple (referring to the monastery), ascending the Great Dharma Altar (referring to the high platform for preaching), blowing the Great Dharma Conch (a metaphor for preaching), striking the Great Dharma Drum (a metaphor for preaching), expounding the Great Dharma Meaning (elucidating the true meaning of the Buddha's teachings), manifesting the Linji School's (one of the five schools of Chan Buddhism) style, upholding the path of upward progress (the path of pursuing a higher state of cultivation), pointing out that horizontally and vertically there are myriad differences, but in detachment, there is not even a single word. Arriving here, the face of the former teacher is present, and the style of Taibai (referring to Mount Taibai) is still ancient. Destroying evil and upholding righteousness, removing falsehood and establishing truth, causing the four seas to boil and the five peaks to dance. The Buddhas thus rejoice, and the dragon elephants (a metaphor for eminent monks) henceforth gallop. Even the noble and the lowly, the ordinary and the saintly, the fourfold assembly gathers here, all in one place. Humans and gods interact, and both are able to see each other. All are taught to have their minds in accord, and everyone understands the same original attainment (understanding the same original nature). Since this is the case, this Great Treasure Temple, this Great Dharma Altar, with bells and drums resounding, and the Dharma thunder shaking the earth, the Vulture Peak Assembly (referring to the assembly where the Buddha preached on Vulture Peak) is clearly visible, deeply bathed in imperial grace, it is truly extraordinary! Then he descended from the seat.
Residing at Jingshan Monastery, ascending the hall. The sky is vast and the earth is wide, the mountains are high and the rivers are long. Like a Peng bird soaring ten thousand miles, rising straight up, free and at ease. Beneath Chaoyang Peak, auspicious light fills the eyes. Sitting peacefully in the center of the hall, all-encompassing. At the summit of Bōyú Peak, fragrant offerings pile up like mountains. Moreover, there are great protectors safeguarding. Within it, every place manifests the treasure place (referring to the Buddha Dharma), and each one reveals the true opportunity (referring to Chan opportunity). What the mind knows and the feet reach is nothing other than an extraordinary universe (an extraordinary world), the ancient Buddha's family style (the ancient Buddha's style of cultivation). Recommended from the causal conditions (understanding through causal conditions), everywhere are Udumbara flowers (auspicious flowers), then
體消停。荊棘橫生。所以學道人。貴乎緣境會心。從心了境。心境一如。方名解脫。始信古人謂通玄峰頂。不是人間。心外無法。滿目青山。忽然灑落時。又作么生。山月如銀牽我興。閑行不覺到峰西。卓拄杖下座。
小參。舉雪峰示眾曰。南山有一條鱉鼻蛇。汝等諸人。切須好看。師曰。蛇無頭不行。長慶曰。今日堂中大有人喪身失命。師曰。張開蛇口。雲門以拄杖攛向面前作怕勢。師曰。露出蛇斑。僧舉似玄沙。沙曰。須是我棱兄始得。師曰。與蛇揩癢。雖然如是。我卻不與么。僧曰。和尚作么生。沙曰。用南山作么。師曰。跳出蛇窟。乃曰。當時雪峰會裡者一群蛇。今日被山僧挑向拄杖頭上。要教他生也得。要教他死也得。要教他不生亦得。要教他不死亦得。所謂把住則四方無路。放行則草叢裡輥。現前兄弟。還有與古人出氣者么。有則出來為蛇畫足。無則山僧放者一群蛇。咬殺汝諸人去也。以拄杖一時打退。
小參。舉古人曰。百丈三日耳聾。不在馬祖一喝邊。黃檗吐舌。不在百丈耳聾處。是汝諸人。還識百丈黃檗么。若識得他二人。到方丈來。吃一鐘茶。一僧隨後至曰。裝聾作啞。師曰。那個裝聾。是誰作啞。僧無語。師曰。將成九仞。猶欠一簣。
師問靈機曰。興化打克賓。意旨如何
【現代漢語翻譯】 現代漢語譯本 身體停止活動，荊棘叢生。所以修道之人，最重要的是在面對外境時能夠領會內心的真意，從內心去理解外境，使內心與外境達到統一，這才叫做解脫。這才相信古人所說的，通玄峰頂，不是人間景象，心外沒有其他事物，滿眼都是青山。忽然灑脫自在的時候，又該如何呢？山間的月亮像銀子一樣牽動我的興致，悠閒地行走不知不覺到了峰的西邊。說完放下拄杖，走下座位。
小參。舉雪峰禪師開示大眾說：『南山有一條鱉鼻蛇（比喻危險的事物或人），你們這些人，一定要好好看住它。』我說，蛇沒有頭就不能行動。長慶禪師說：『今天堂中很多人會喪身失命。』我說，張開蛇口。雲門禪師用拄杖指向面前，做出害怕的樣子。我說，露出了蛇的斑紋。有僧人把這件事告訴玄沙禪師，玄沙禪師說：『必須是我的棱兄（玄沙的師兄）才能做到。』我說，這是給蛇撓癢。雖然是這樣，我卻不這麼做。僧人問：『和尚您怎麼做？』玄沙禪師說：『要南山做什麼？』我說，跳出蛇窟。於是說：『當時雪峰禪師會下那一群蛇（比喻危險的念頭或事物），今天被我挑在拄杖頭上，要讓它生也可以，要讓它死也可以，要讓它不生也可以，要讓它不死也可以。』所謂把握住就四方無路可走，放開則在草叢裡翻滾。各位兄弟，有沒有能為古人出氣的？有就出來為蛇畫上腳。沒有的話，我就放了這群蛇，咬死你們這些人去！』說完用拄杖一下子打退。
小參。引用古人說：『百丈禪師三天耳聾，不是因為馬祖禪師的一喝。黃檗禪師吐舌，也不是因為百丈禪師耳聾。』你們這些人，還認識百丈禪師和黃檗禪師嗎？如果認識他們二人，就到方丈室來，喝一杯茶。一個僧人隨後趕到說：『裝聾作啞。』我說：『哪個是裝聾，誰是作啞？』僧人無話可說。我說：『將要堆成九仞高的土山，還缺少最後一筐土。』
我問靈機：『興化禪師打克賓，意旨是什麼？』
【English Translation】 English version The body ceases activity, and thorns grow everywhere. Therefore, for those who study the Way, it is most important to understand the mind when facing external circumstances, to understand the circumstances from the mind, and to unify the mind and circumstances. Only then is it called liberation. Only then do we believe what the ancients said: the peak of Tongxuan is not a scene of the human world; there is nothing outside the mind, and the eyes are full of green mountains. When suddenly feeling free and unrestrained, what should one do? The mountain moon, like silver, stirs my interest, and leisurely walking, I unknowingly reach the west side of the peak. After saying this, I put down my staff and step down from the seat.
Small gathering. Master Xuefeng instructed the assembly, saying: 'There is a soft-shelled turtle-nosed snake (a metaphor for dangerous things or people) in the Southern Mountain. All of you must watch it carefully.' I said, a snake cannot move without a head. Zen Master Changqing said: 'Today, many in the hall will lose their lives.' I said, open the snake's mouth. Zen Master Yunmen pointed his staff at his face, making a gesture of fear. I said, the snake's spots are revealed. A monk told Zen Master Xuansha about this, and Zen Master Xuansha said: 'It must be my brother Leng (Xuansha's elder brother) who can do it.' I said, this is tickling the snake. Although it is like this, I do not do it this way. The monk asked: 'What does the abbot do?' Zen Master Xuansha said: 'What is the Southern Mountain for?' I said, jump out of the snake pit. Then I said: 'That group of snakes (a metaphor for dangerous thoughts or things) under Zen Master Xuefeng at that time, today I have picked them up on the head of my staff, and I can make them live, I can make them die, I can make them not live, and I can make them not die.' The so-called holding on means there is no way out in all directions, and letting go means rolling in the grass. Brothers, is there anyone who can vent their anger for the ancients? If so, come out and draw feet for the snake. If not, I will release this group of snakes and bite you all to death!' After saying this, he knocked them back with his staff.
Small gathering. Quoting the ancients, it is said: 'Zen Master Baizhang was deaf for three days, not because of Zen Master Mazu's shout. Zen Master Huangbo stuck out his tongue, not because Zen Master Baizhang was deaf.' Do you all recognize Zen Master Baizhang and Zen Master Huangbo? If you recognize the two of them, come to the abbot's room and have a cup of tea. A monk followed and said: 'Feigning deafness and dumbness.' I said: 'Who is feigning deafness, and who is feigning dumbness?' The monk had nothing to say. I said: 'About to build a nine-ren high mountain, still lacking the last basket of earth.'
I asked Lingji: 'What is the meaning of Zen Master Xinghua hitting Kebin?'
。機曰。憐兒不覺丑。師曰。既打趁。何謂憐兒。機曰。也要和尚具隻眼。師便掌曰。要我具隻眼那。機曰。不是某甲恁么道。爭見得和尚。又一日問機曰。世尊拈花意旨如何。機驀豎一拳。師曰。不得喚作拳頭。又作么生。機打師一拳。師打機一棒曰。且道是賞是罰。機曰。少賣弄。師頷之。
師每問眾曰。衣帶下一線清風。意旨如何。僧多答。師皆不諾。于順治庚子二月十九日。寂于福嚴。壽六十九。依法阇維。得舍利光燦者無數。嗣法弟子輩。分散舍利。建塔金粟福嚴黃檗諸處。有語錄二十卷。行世。
嘉興府金粟石車通乘禪師
金華朱氏子。依天真海藏脫白。稟具顯聖。遍參諸方。終不自肯。后謁天童于金粟。頓契玄旨。呈偈曰。我手何似佛手。赤腳蓬頭便走。直透向上玄關。管教合取狗口。童肯之。執侍七載。先出世杭之隆慶。次繼席金粟。
上堂。諸佛出世。為一大事因緣。達磨西來。直指人心。見性成佛。金粟不諳老婆禪。只要諸人棒下見血。若也恁么會得。觸處逢渠。纖毫不立。垂手人間。和光化物。既然觸處逢渠。且道。渠是阿誰。毫釐有差。天地懸隔。喝一喝。
上堂。僧問。人天交接。兩得相見。如何是相見底事。師曰。相逢不相識。如何是賓中主。師曰。對
【現代漢語翻譯】 機（不知名禪師）說：『憐愛孩子的人不覺得他醜。』師（禪師）說：『既然已經打了，趕走了，為什麼還說憐愛孩子？』機說：『也要和尚您具有一隻慧眼。』師便打了他一掌說：『要我具有慧眼嗎？』機說：『不是我這樣說，怎麼能顯現出和尚您的境界呢？』又有一天，師問機說：『世尊拈花（釋迦牟尼佛在靈山會上拈花示眾的典故）的意旨是什麼？』機突然豎起一拳。師說：『不能把它叫做拳頭，』又該怎麼說呢？機打了師一拳。師打機一棒說：『你說這是賞還是罰？』機說：『少賣弄。』師點頭認可。 師（禪師）經常問眾人說：『衣帶下一線清風，』意旨是什麼？僧人大多作答，師都不認可。于順治庚子年（1660年）二月十九日，在福嚴寺圓寂，享年六十九歲。按照佛法荼毗（火化），得到無數光彩奪目的舍利。嗣法弟子們，分散舍利，在金粟寺、福嚴寺、黃檗寺等地建塔供奉。有語錄二十卷流傳於世。 嘉興府金粟石車通乘禪師 金華朱氏之子。依止天真海藏禪師剃度出家，稟受具足戒，顯揚聖道。遍參各方禪師，始終不認可自己。后參謁天童禪師于金粟寺，頓悟玄妙旨趣。呈偈說：『我的手像佛手嗎？赤腳蓬頭便走。直透向上玄關，管教合取狗口。』天童禪師認可了他。執侍天童禪師七年。先在杭州隆慶寺出世，後繼承金粟寺住持。 上堂說法。諸佛出世，爲了一件大事因緣。達磨（菩提達摩，禪宗初祖）西來，直指人心，見性成佛。金粟寺不擅長老婆禪（指繁瑣的禪法），只要各位在棒喝下見血（指開悟）。如果這樣會得，觸處逢渠（指處處都能見到真如自性），纖毫不立。垂手人間，和光同塵。既然觸處逢渠，那麼，渠是誰呢？毫釐有差，天地懸隔。』喝一聲。 上堂說法。僧人問：『人天交接，兩得相見，如何是相見底事？』師說：『相逢不相識。』如何是賓中主？師說：『對
【English Translation】 The Chan master Ji said, 'One who loves a child does not notice their ugliness.' The master (Chan master) said, 'Since you have already struck and driven them away, why speak of loving the child?' Ji said, 'The venerable monk must also possess a discerning eye.' The master then slapped him, saying, 'You want me to have a discerning eye?' Ji said, 'If I didn't say it this way, how could the master's state be revealed?' Another day, the master asked Ji, 'What is the meaning of the World-Honored One (Sakyamuni Buddha) holding up a flower (a reference to the Flower Sermon at Vulture Peak)?' Ji suddenly raised a fist. The master said, 'You can't call it a fist,' so what is it? Ji punched the master. The master struck Ji with a staff, saying, 'Tell me, is this a reward or a punishment?' Ji said, 'Stop showing off.' The master nodded in agreement. The master (Chan master) often asked the assembly, 'What is the meaning of 'a line of clear breeze beneath the robe'?' Most monks answered, but the master did not approve. On the nineteenth day of the second month of the Gengzi year of the Shunzhi reign (1660), he passed away at Fuyan Temple, at the age of sixty-nine. According to Buddhist practice, he was cremated, and countless radiant sarira (relics) were obtained. His Dharma heirs distributed the sarira and built pagodas to enshrine them at Jin Su Temple, Fuyan Temple, Huangbo Temple, and other places. There are twenty volumes of his recorded sayings circulating in the world. Chan Master Tongcheng Shiche of Jin Su Temple, Jiaxing Prefecture He was a son of the Zhu family of Jinhua. He shaved his head and left home relying on Chan Master Tianzhen Haizang, received the complete precepts, and propagated the holy path. He visited various Chan masters, but never approved of himself. Later, he visited Chan Master Tiantong at Jin Su Temple and suddenly awakened to the profound meaning. He presented a verse saying: 'Is my hand like the Buddha's hand? Barefoot and with disheveled hair, I walk. Directly penetrating the upward mysterious pass, I will surely make the dog's mouth close.' Chan Master Tiantong approved of him. He served Chan Master Tiantong for seven years. He first appeared in the world at Longqing Temple in Hangzhou, and then succeeded as abbot of Jin Su Temple. Ascending the Dharma hall, he said: 'The Buddhas appear in the world for one great cause and condition. Bodhidharma (the first patriarch of Zen) came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha. Jin Su Temple is not skilled in old woman's Zen (referring to tedious Zen practices), only wanting everyone to see blood under the staff (referring to enlightenment). If you understand in this way, you will meet him everywhere (referring to seeing the true nature everywhere), without establishing a single hair. Lowering your hands into the human world, harmonizing with the light and transforming beings. Since you meet him everywhere, then, who is he? A hair's breadth of difference, and heaven and earth are separated.' He shouted a '喝'. Ascending the Dharma hall, a monk asked: 'Humans and gods meet, both are able to see each other, what is the matter of seeing each other?' The master said: 'Meeting without recognizing.' What is the guest within the host? The master said: 'Facing'
面未相許。如何是主中賓。師曰。一棒沒疏親。如何是主中主。師曰。腦後掇乾坤。賓主已蒙師指示。頂𩕳一著事如何。師曰。穿過鼻孔。僧禮拜。乃曰。問在答處。互作主賓。答在問處。同氣相親。且問諸人。無問無答。合作么生。直饒神光不昧。萬古唯真。若恁么會。驢年未夢見在。大眾。畢竟作么生道。驀拈拄杖畫一畫曰。畫斷多年爛葛藤。括地清風赤骨𩪸。
上堂。玄機透徹。左右逢源。以心契心。流通正脈。統三界以為家。作四生之依怙。宏開不二之門。揭示頂門正眼。放出陜府鐵牛。踏殺嘉州大象。正當恁么時。且道。甚麼人證據。顧左右曰。任從滄海變。終不與君通。
上堂。少室真機。人天普育。直指父母未生面目。大眾。有眼皆見。有耳普聞。且作么生是未生前面目。良久曰。墻外鳥啼聲已碎。盡在搖頭不語中。喝一喝。
上堂。不寒不熱火柴頭。撥動些兒爆地流。從此一番親煅煉。縱橫無礙任悠悠。若也見得。不須畫地為牢。其或未然。燒卻眉毛有幾莖。
解制上堂。拄杖本無彼此。趁出一群獅子。驀然擲地翻身。休得人前露齒。騰騰獨步大方。不涉和泥合水。正當恁么時。還有翻擲底么。擲拄杖曰。橫身芳草綠。回顧落花紅。
小參。扶揚宗乘。須恁么人。知
恁么事。具格外眼。透頂透機。敲骨取髓。不落窠臼。如奔流度刃。石火電光。非真獅子。那堪翻擲。豈不見臨濟初至河北住院時。對普化克符二上座曰。我欲於此建立黃檗宗旨。汝二人可成褫我。二人便珍重下去。三日後普化問曰。和尚三日前說甚麼。師便打。又三日後。克符問曰。和尚打普化作甚麼。師亦打。三尊宿。一挨一拶。摩觸家風。威神凜凜。天魔膽喪。文殊普賢。削跡吞聲。天下老和尚。聞風結舌。正恁么時。且道。還有建立宗旨底么。良久喚侍者。者應諾。師打曰。普請喫茶。
僧問。如何是父母未生前。師曰。無孔鐵錘。曰生后如何。師曰。髑髏粉碎。
問向上一句即不問。歷代相傳事若何。師曰。鼻孔拖地。曰如何是無得無傳底句。師便掌。問如何塵中能作主。師曰。撒手見青天。曰如何化外自來賓。師曰。一棒一條痕。
崇禎戊寅春示疾。僧問。此後向甚處。與和尚相見。師曰。遍界不曾藏。僧作禮曰。恁么則曏者里相見去也。師曰。莫錯認。遂泊然而逝。世壽四十有六。塔于本山之左。
贛州府寶華朝宗通忍禪師
毗陵望族。幼習儒業。輒念生死。弱冠投靖江。獨知披剃。遂謁天童于金粟。童舉大千禪師垂語曰。山中猛虎。以肉為命。何故不貪其子。被童逼
【現代漢語翻譯】 現代漢語譯本： 這是什麼事？需要一雙特別的眼睛，要徹底通達機要，敲骨取髓，不落俗套，像奔流一樣快速，像閃電一樣迅猛。如果不是真正的獅子，怎麼能經受得住這番折騰？難道你們沒聽說過臨濟禪師剛到河北的寺院時，對普化和克符兩位上座說：『我想要在這裡建立黃檗（Huangbo）宗旨。你們兩個可以來駁倒我。』兩人便恭敬地退下了。三天後，普化問道：『和尚三天前說了什麼？』臨濟便打了他。又過了三天，克符問道：『和尚打普化做什麼？』臨濟也打了他。這三位尊宿，一個挨著一個，互相逼迫，展現了他們的家風，威嚴凜凜，天魔都嚇破了膽，文殊（Wenshu）和普賢（Puxian）菩薩都隱匿了軌跡，天下的老和尚，聽了都說不出話來。正在這個時候，你們說，還有建立宗旨的必要嗎？過了很久，臨濟叫侍者，侍者答應了一聲。臨濟打了他一下，說：『普請喫茶（大家一起喝茶）。』
有僧人問：『如何是父母未生前？』臨濟說：『無孔鐵錘。』僧人問：『生后如何？』臨濟說：『髑髏粉碎。』
有僧人問：『向上的一句暫且不問，歷代相傳的事又如何？』臨濟說：『鼻孔拖地。』僧人問：『如何是無得無傳的句子？』臨濟便打了他一掌。僧人問：『如何在塵世中能作主？』臨濟說：『撒手見青天。』僧人問：『如何是化外自來賓？』臨濟說：『一棒一條痕。』
崇禎（Chongzhen）戊寅年（1638年）春天，臨濟禪師生病了。僧人問：『此後將向何處去，才能與和尚相見？』臨濟說：『遍界不曾藏。』僧人作禮說：『這麼說來，就在這裡相見吧。』臨濟說：『莫錯認。』於是安詳地去世了，世壽四十六歲，塔建在本山的左邊。
贛州府寶華朝宗通忍禪師
毗陵的望族出身。年幼時學習儒家經典，常常思考生死的問題。二十歲左右投奔靖江，獨自剃度出家。於是去金粟拜見天童禪師。天童禪師舉大千禪師的垂語說：『山中的猛虎，以肉為命，為什麼不貪吃自己的孩子？』天童禪師逼問
【English Translation】 English version: What is this all about? It requires an extraordinary eye, thorough penetration of the essential, extracting marrow from the bone, not falling into clichés, like a rushing torrent crossing a blade, like a spark of flint or a flash of lightning. If it's not a true lion, how can it withstand such tossing and turning? Haven't you heard that when Linji (Linji) first arrived at the monastery in Hebei, he said to the two senior monks, Puhua (Puhua) and Kefu (Kefu): 'I want to establish the Huangbo (Huangbo) doctrine here. The two of you can try to refute me.' The two respectfully withdrew. Three days later, Puhua asked: 'What did the master say three days ago?' Linji struck him. Three days later, Kefu asked: 'Why did the master strike Puhua?' Linji also struck him. These three venerable monks, one after another, pressed each other, displaying their family style, with awe-inspiring majesty, terrifying the demons, causing Manjusri (Wenshu) and Samantabhadra (Puxian) to conceal themselves, and silencing all the old monks in the world. At this very moment, tell me, is there still a need to establish a doctrine? After a long while, Linji called the attendant, who responded. Linji struck him and said: 'Everyone, please have tea.'
A monk asked: 'What is it before parents are born?' Linji said: 'A hammer without a hole.' The monk asked: 'What is it after birth?' Linji said: 'Skull shattered to powder.'
A monk asked: 'I won't ask about the upward phrase, but what about the matters passed down through generations?' Linji said: 'Nose dragging on the ground.' The monk asked: 'What is the phrase that is neither attained nor transmitted?' Linji then slapped him. The monk asked: 'How can one be the master in the dust?' Linji said: 'Let go and see the blue sky.' The monk asked: 'What is a guest coming from beyond transformation?' Linji said: 'One strike, one mark.'
In the spring of Chongzhen (Chongzhen) year Wu-yin (1638 AD), Linji became ill. A monk asked: 'Where shall we go after this to meet the master?' Linji said: 'The entire realm has never concealed it.' The monk bowed and said: 'In that case, we shall meet here.' Linji said: 'Don't mistake it.' Then he passed away peacefully, at the age of forty-six. His stupa was built to the left of the mountain.
Chan Master Chaozong Tongren of Baohua Monastery in Ganzhou Prefecture
Born into a prominent family in Biling. He studied Confucian classics in his youth and often contemplated the matter of life and death. Around the age of twenty, he went to Jingjiang and tonsured his head on his own. Then he went to Jin Su to visit Chan Master Tiantong. Tiantong cited the saying of Chan Master Daqian: 'A fierce tiger in the mountains lives on meat, why is it not greedy for its own cubs?' Tiantong pressed
拶。坐臥不安。經兩旦。驀然除去礙膺之物。趨見童下語曰。惟人自肯乃方親。童曰。亦未在。師笑曰。和尚只做得大千兒孫。便出已。而聞童自答曰。自肉食不盡。方大徹。翌日童上堂。師問。直下知歸則不問。如何大用現前一句。童才拈棒。師指曰。者老漢伎倆不忘。一釣便上。拂具而出。
出住曹山。上堂。僧問。如何是心識不到處。師曰。逼塞虛空。曰轉機不圓時如何。師曰。橫抽寶劍。乃舉世尊因文殊起法見佛見。被世尊威神攝向二鐵圍山。白雲端和尚曰。大眾。世尊當時無大人相。如今有向承天者里。起法見佛見。承天終不敢動著他。何謂如此。但得雪消去。自然春到來。五祖演和尚曰。白雲則具大慈悲。遂拍手曰。曼殊室利。普賢大士。不審今後更敢也無。自曰。一度被蛇傷。怕見斷井索。世尊白雲五祖三大老將。謂扶豎綱宗。要且未透末後句在。曹山則不然。忽有曏者里。起法見佛見。每人分半院與他。何謂如此。一掌不獨拍。兩掌鳴聒聒。同死亦同生。還如虎戴角。卓拄杖下座。
住曹溪上堂。拈香畢乃曰。諸佛諸祖。惟以一大事因緣。不用開口。不用動念。直下一一天真。一一明妙。祇貴直截契證。超越死生。不離見聞緣。超然登佛地。所以世尊。于明星祇得一睹。六祖于金剛經。
【現代漢語翻譯】 現代漢語譯本： 拶（逼迫）。坐臥不安。經過兩天。突然除去胸前的障礙之物。跑去見童，（此處童指某位禪師）對他說：『只有人自己肯才能真正親近。』童說：『也還未到那一步。』師（此處師指提問者）笑著說：『和尚你只不過做得大千世界的子孫。』便離開了。而聽到童自言自語道：『自身肉食的習氣不盡除，就不能徹底覺悟。』第二天，童上堂說法。師問：『當下知道歸宿則不問，如何是大用現前一句？』童剛拿起棒子，師指著說：『這老漢伎倆不忘，一釣就上鉤。』拂袖而去。
出任曹山（地名）住持。上堂說法。僧人問：『如何是心識達不到的地方？』師說：『充滿整個虛空。』僧人說：『運轉機鋒不圓融時如何？』師說：『橫抽寶劍。』於是舉了世尊（釋迦牟尼佛）因為文殊（文殊菩薩）生起法見（對佛法的執著）佛見（對佛的執著）而被世尊的威神之力攝到二鐵圍山（兩座鐵山）之間的公案。白雲端和尚說：『各位，世尊當時沒有大人相（佛的三十二相之一），如今有在承天（地名）這裡，生起法見佛見的，承天最終也不敢動他。』為什麼這樣說呢？只要冰雪消融，自然春天到來。五祖演和尚說：『白雲真是具有大慈悲心。』於是拍手說：『曼殊室利（文殊菩薩的音譯），普賢大士（普賢菩薩的尊稱），不知道今後還敢不敢這樣？』自己說：『一次被蛇咬傷，就害怕見到斷井上的繩索。』世尊、白雲、五祖這三大老將，說是扶持綱宗，要緊的是還沒有透徹末後一句。曹山則不這樣，如果有人在這裡，生起法見佛見，每人分一半院子給他。』為什麼這樣說呢？一隻手掌拍不響，兩隻手掌拍起來才響亮。同生也同死，就像老虎戴著角。』說完拄著拄杖下座。
住持曹溪（地名）上堂說法。拈香完畢后說：『諸佛諸祖，只因爲一大事因緣，不用開口，不用動念，當下就是一天真，一一明妙。只貴在直接契合證悟，超越生死，不離見聞的因緣，超然登上佛地。』所以世尊，在見到明星時才得以一睹真理，六祖（慧能）在《金剛經》中...
【English Translation】 English version: Pressed. Restless. After two days, he suddenly removed the obstacle in his chest. He rushed to see the monk Tong (here, 'Tong' refers to a certain Chan master) and said, 'Only when a person is willing can they truly be close.' Tong said, 'It's not quite there yet.' The master (here, 'master' refers to the questioner) laughed and said, 'You, venerable monk, are only fit to be a descendant of the great thousand world.' Then he left. And he heard Tong say to himself, 'If the habit of consuming meat is not completely eliminated, one cannot achieve complete enlightenment.' The next day, Tong ascended the hall to preach. The master asked, 'If directly knowing the return is not questioned, what is the meaning of the phrase 'great function manifesting before you'?' As soon as Tong picked up the staff, the master pointed and said, 'This old man hasn't forgotten his tricks; he takes the bait with one cast.' He flicked his sleeves and left.
He took up residence as abbot of Caoshan (place name). Ascending the hall to preach, a monk asked, 'What is the place where consciousness cannot reach?' The master said, 'It fills the entire void.' The monk said, 'What if the turning of the mechanism is not smooth?' The master said, 'Draw the precious sword horizontally.' Then he cited the case of the World Honored One (Sakyamuni Buddha) because Manjusri (Manjusri Bodhisattva) arose with dharma-view (attachment to the Dharma) and Buddha-view (attachment to the Buddha) and was taken by the World Honored One's divine power to between the two Iron Mountain Ranges (two iron mountains). Monk Baiyun Duan said, 'Everyone, the World Honored One at that time did not have the marks of a great man (one of the thirty-two marks of a Buddha). Now there are those here in Chengtian (place name) who arise with dharma-view and Buddha-view; Chengtian ultimately would not dare to touch them.' Why is this so? As long as the snow melts, spring will naturally arrive. Monk Wuzu Yan said, 'Baiyun truly has great compassion.' Then he clapped his hands and said, 'Manjusri (transliteration of Manjusri Bodhisattva), Great Worthy Bodhisattva (honorific title for Samantabhadra Bodhisattva), I wonder if you will dare to do this again in the future?' He himself said, 'Once bitten by a snake, one fears seeing the rope on a broken well.' The World Honored One, Baiyun, and Wuzu, these three great generals, are said to support the fundamental principles, but the important thing is that they have not yet penetrated the final phrase. Caoshan is not like this; if there is someone here who arises with dharma-view and Buddha-view, each person will divide half of the courtyard with him.' Why is this so? One palm does not clap, two palms clap loudly. To live together is to die together, like a tiger wearing horns.' After speaking, he leaned on his staff and descended from the seat.
Residing at Caoxi (place name), he ascended the hall to preach. After burning incense, he said, 'All Buddhas and all Patriarchs, only because of one great matter of cause and condition, without speaking, without moving thoughts, the immediate is one true nature, each and every one is clearly wonderful. Only value directly conforming to enlightenment, transcending birth and death, not leaving the conditions of seeing and hearing, transcending and ascending to the Buddha-land.' Therefore, the World Honored One, upon seeing the morning star, was able to have a glimpse of the truth, and the Sixth Patriarch (Huineng) in the Diamond Sutra...
直用一聞。諸公若也得恁么一回去。便堪傳佛心印。方為佛祖嫡骨兒孫。所以靈山會上。世尊拈花。迦葉微笑。便乃親傳世尊之印。謂之正法眼藏。西天四七。東土二三。傳至第三十三世。本山六祖大師。謂之吾有一物。后得南嶽讓禪師。道個喚作一物則不中。便乃親傳六祖之印。自讓為始。直下傳至三十五世。不肖孫通忍。于天童和尚。自肉食不盡言下。打破漆桶。親蒙印授。潛心操履有年。方乃深契佛祖之道。方不愧為六祖嫡孫。所以本山。乃六祖說法之地。今日承南都諸護法。會合本省現任諸護法。命本山耆舊。不遠三千餘里。迎不肖。歸祖師之舊室。登祖師之舊堂。升祖師之舊座。舉揚祖師底現成舊公案。直令千年舊事頓現目前。曹溪一會儼然未散。試問諸人。既是現成舊公案。又用舉作甚麼。回機同本得。一舉一回新。復舉六祖傳衣缽之後。隱於四會獵中十五年。一日忽念說法時至。遂至廣州法性寺。暮夜風揚剎幡。聞二僧對論。一曰幡動。一曰風動。往復不已。祖曰。不是風動。不是幡動。仁者心動。一眾竦然。二僧平地起干戈。一得一失。六祖按牛頭吃草。雙放雙收。檢點將來。總欠一著在。豎拂子召大眾曰。還見么。只者本來真面目。風幡未動絕安排。下座。
浴佛上堂。舉徑山大慧禪師上堂
【現代漢語翻譯】 現代漢語譯本 直接用你的全部感官去體驗它。各位如果能夠這樣體驗一次，便可以傳承佛陀的心印，方才算是佛祖真正的嫡系子孫。因此，在靈山會上（釋迦牟尼佛在世時說法集會的地方），世尊（釋迦牟尼佛的尊稱）拈花示眾，迦葉（釋迦牟尼十大弟子之一，以頭陀苦行著稱，被稱為『頭陀第一』）微笑領會，世尊便親自將心印傳授給他，這被稱為正法眼藏（佛法正宗的精髓）。從西天（指印度）到東土（指中國），歷經二十八代祖師（西天四七，東土二三，指從迦葉到菩提達摩的二十八位禪宗祖師），傳到第三十三世，也就是本山（指曹溪南華寺）的六祖大師（慧能，禪宗六祖），六祖說『吾有一物』（指自性或佛性）。後來，南嶽讓禪師（懷讓禪師，六祖慧能的弟子）說，如果稱它為『一物』，那就錯了。於是六祖便親自將心印傳授給懷讓。從懷讓開始，一直傳到第三十五世，不肖弟子通忍（作者自謙之詞），在天童和尚（指天童寺的住持）處，因為『肉食不盡』這句話（典故，指頓悟的機緣），打破了漆桶（比喻打破無明，開悟），親自蒙受印可傳授。潛心修行多年，才深刻地契合了佛祖的教誨，才不愧為六祖的嫡系子孫。所以本山（南華寺），是六祖說法的地方。今天承蒙南都（指南京）各位護法，以及本省現任的各位護法，會合本山的老前輩們，不遠三千多里，迎接我不肖弟子，回到祖師的舊居，登上祖師的舊堂，升上祖師的舊座，宣揚祖師現成的舊公案（佛教故事或典故），直接讓千年前的舊事，頓時呈現在眼前，曹溪（六祖慧能弘法之地）的盛會，彷彿還沒有散去。試問各位，既然是現成的舊公案，又何必再舉揚呢？（因為）迴轉機鋒與根本相合，每一次舉揚都是一次新的體驗。再次舉六祖傳衣缽之後，隱居在四會（地名）獵人之中十五年。有一天，忽然想到說法的時機到了，於是前往廣州法性寺。傍晚，風吹動寺廟的幡（旗幟）。聽到兩個僧人爭論，一個說幡在動，一個說風在動，爭論不休。六祖說：『不是風在動，不是幡在動，是你們的心在動。』眾人肅然起敬。兩個僧人平白無故地爭論起來，一得一失。六祖按著牛頭讓它吃草（比喻隨順眾生），雙放雙收（比喻運用自如）。仔細檢查起來，總還欠缺一著（指沒有真正領悟）。豎起拂塵，召集大眾說：『還看見嗎？這就是本來真面目，風幡未動，一切都是安排好的。』（說完）下座。
浴佛節上堂。舉徑山大慧禪師（南宋著名禪師）上堂
【English Translation】 English version Directly use all your senses to experience it. If you all can have such an experience once, then you can inherit the mind-seal of the Buddha, and only then can you be considered the true descendants of the Buddha. Therefore, at the assembly on Ling鷲山 (Gṛdhrakūṭa Mountain, where Shakyamuni Buddha preached), the World-Honored One (Śākyamuni Buddha) held up a flower, and Kāśyapa (Mahākāśyapa, one of the ten major disciples of Śākyamuni, known for his ascetic practices) smiled in understanding. The World-Honored One then personally transmitted the mind-seal to him, which is called the 'True Dharma Eye Treasury' (the essence of the orthodox Buddhist Dharma). From the Western Heaven (India) to the Eastern Land (China), through twenty-eight generations of patriarchs (referring to the twenty-eight Chan patriarchs from Kāśyapa to Bodhidharma), it was passed down to the thirty-third generation, the Sixth Patriarch (Huineng, the Sixth Patriarch of Chan Buddhism) of this mountain (Nanhua Temple in Cao溪). The Sixth Patriarch said, 'I have one thing' (referring to the self-nature or Buddha-nature). Later, Zen Master Rang of Nanyue (Huairang, a disciple of the Sixth Patriarch Huineng) said that calling it 'one thing' is not accurate. Then the Sixth Patriarch personally transmitted the mind-seal to Huairang. From Huairang onwards, it was passed down to the thirty-fifth generation, the unworthy disciple Tongren (a humble term used by the author). At the place of the Abbot of Tiantong (referring to the abbot of Tiantong Temple), because of the phrase 'meat is not completely consumed' (a reference to an enlightenment opportunity), he broke through the lacquer bucket (a metaphor for breaking through ignorance and attaining enlightenment), and personally received the seal of approval. After years of dedicated practice, he deeply aligned with the teachings of the Buddha, and is not ashamed to be a direct descendant of the Sixth Patriarch. Therefore, this mountain (Nanhua Temple) is the place where the Sixth Patriarch preached. Today, thanks to the Dharma protectors of Nandu (Nanjing) and the current Dharma protectors of this province, along with the elders of this mountain, traveling over three thousand miles, they welcome this unworthy disciple back to the old residence of the Patriarch, to ascend the old hall of the Patriarch, to ascend the old seat of the Patriarch, and to proclaim the Patriarch's readily available old koan (Buddhist stories or anecdotes), directly bringing the events of a thousand years ago vividly before our eyes. The assembly at Cao溪 (where the Sixth Patriarch Huineng propagated the Dharma) seems as if it has not yet dispersed. I ask you all, since it is a readily available old koan, why raise it again? (Because) turning the opportunity aligns with the root, and each raising is a new experience. Again, after the Sixth Patriarch transmitted the robe and bowl, he lived in seclusion among hunters in Sihui (place name) for fifteen years. One day, he suddenly thought that the time for preaching had arrived, so he went to Faxing Temple in Guangzhou. In the evening, the wind blew the temple banner. He heard two monks arguing, one saying the banner was moving, and the other saying the wind was moving, arguing endlessly. The Sixth Patriarch said, 'It is not the wind moving, it is not the banner moving, it is your minds moving.' The crowd was awestruck. The two monks argued for no reason, with gains and losses. The Sixth Patriarch held the cow's head to let it eat grass (a metaphor for accommodating sentient beings), releasing and gathering freely (a metaphor for skillful application). Upon careful examination, there is still one step missing (referring to not truly understanding). Raising the whisk, he summoned the assembly and said, 'Do you see it? This is the original true face, the wind and banner have not moved, everything is arranged.' (After speaking) he descended from the seat.
Ascending the hall on Bathing the Buddha Day. Raising the case of Zen Master Dahui of Jingshan (a famous Zen master of the Southern Song Dynasty) ascending the hall.
曰。毗藍園裡不曾生。雙林樹下何曾滅。不生不滅見瞿曇。眼中又是重添屑。徑山老人。雖然把斷要津。大似只見錐頭利。曹溪則不然。毗藍園裡不生生。雙林樹下不滅滅。生生滅滅見瞿曇。分明惡水當頭潑。眼既無屑。又用水潑作么。若是接物利生。打頭也少者一杓不得。乃顧左右。喝一喝曰。你諸人。因甚一個個水漉漉地。下座。
元旦上堂。召大眾曰。無位真人。又添一歲了也。你們今日到處。與人拜年。還曾與無位真人拜拜也未。若也拜得。方知恩大難酬。若也未曾。寶華今日為諸人立個榜樣。乃起身拱揖曰。恭喜恭喜。便下座。復有僧問。正當拱揖時。無位真人在甚麼處。師曰。不見道。兒孫得力。室內不知。
小參。僧問。明歷歷露堂堂。更有甚麼。師曰。猶是鬼窟里底活計。僧打一圓相曰。脫體無依去也。師曰。依舊跳不出。問譬如本色真金。未入洪爐煅煉時如何。師曰。光明燦爛。曰煅煉后如何。師曰。燦爛光明。曰石頭土塊。還堪煅煉也無。師打曰。且道是真金是土塊。問日輪正當午。虛空絕點埃時如何。師曰。喚甚麼作日輪。曰更無別個。師曰。添了一點也。僧一喝。師打曰。更無別個。尚道添了一點。又喝作甚麼。僧無語。乃曰。日輪正當午。虛空絕點埃。若道更無別個。早添一
【現代漢語翻譯】 現代漢語譯本： 說：在毗藍園（Vaishali，古印度城市名）里不曾生，在雙林樹下（Kushinagar，佛陀涅槃之地）何曾滅。若在不生不滅中見瞿曇（Gautama，釋迦牟尼佛），眼中更是多此一舉。徑山老人，雖然把守著重要的關口，卻好像只看到錐子的尖端小利。曹溪（六祖慧能弘法之地）則不然，在毗藍園裡不生也是生，在雙林樹下不滅也是滅。在生生滅滅中見瞿曇，分明是當頭潑了一盆髒水。眼睛裡既然沒有灰塵，又用水潑做什麼？如果是爲了接引眾生、利益眾生，哪怕打一下頭，也少不得這一瓢水。於是環顧左右，大喝一聲說：你們這些人，為什麼一個個都濕淋淋的？下座。
元旦上堂。召集大眾說：無位真人，又增加了一歲了。你們今天到處去給別人拜年，可曾給無位真人拜過年嗎？如果拜過了，才知道恩情深重難以報答。如果還沒有，寶華今天為你們做個榜樣。於是起身拱手作揖說：恭喜恭喜。便下座。又有僧人問：正在拱手作揖的時候，無位真人在什麼地方？師父說：沒聽過嗎？兒孫得力，家裡人卻不知道。
小參。僧人問：明明歷歷，坦坦蕩蕩，還有什麼？師父說：還是鬼窟里的活計。僧人打了一個圓相說：脫離形體，無所依靠而去。師父說：依舊跳不出去。問：譬如本色的真金，沒有進入洪爐鍛鍊時如何？師父說：光明燦爛。說：鍛鍊后如何？師父說：燦爛光明。說：石頭土塊，還值得鍛鍊嗎？師父打了一下說：你說這是真金還是土塊？問：日輪正在正午，虛空沒有一點塵埃時如何？師父說：你叫什麼作日輪？說：沒有別的。師父說：多了一點。僧人一喝。師父打了一下說：沒有別的，還說多了一點，又喝做什麼？僧人無語。於是說：日輪正在正午，虛空沒有一點塵埃。如果說沒有別的，早就多了一點。
【English Translation】 English version: Said: In Vaishali (a city in ancient India) it was never born, under the twin Sala trees (where Buddha entered Nirvana) how could it be extinguished? To see Gautama (Shakyamuni Buddha) in neither birth nor death is to add dust to the eyes. Old man Jingshan, though guarding the vital pass, seems to only see the small profit at the tip of an awl. Caoxi (where the Sixth Patriarch Huineng propagated the Dharma) is not like that. In Vaishali, not being born is also being born; under the twin Sala trees, not being extinguished is also being extinguished. To see Gautama in birth and death is clearly like having dirty water poured over one's head. Since there is no dust in the eyes, why pour water? If it is to receive and benefit beings, even a tap on the head cannot be spared a ladle of water. Then, looking around, he shouted: You people, why are you all so drenched? He then descended from his seat.
On New Year's Day, he ascended the Dharma hall and addressed the assembly, saying: The True Man of No Rank has added another year. Today, you go everywhere to wish others a Happy New Year, have you wished the True Man of No Rank a Happy New Year? If you have, then you know how great the kindness is and how difficult it is to repay. If you have not, Baohua will set an example for you today. Then he stood up, clasped his hands, and bowed, saying: Congratulations, congratulations. Then he descended from his seat. Again, a monk asked: When you are bowing and congratulating, where is the True Man of No Rank? The master said: Haven't you heard? When children and grandchildren are successful, the family does not know.
Small assembly. A monk asked: Clearly and distinctly, openly and plainly, what else is there? The master said: It is still the activity in the ghost cave. The monk drew a circle and said: Escaping the body, going without reliance. The master said: Still cannot jump out. Asked: For example, what is it like when genuine gold has not yet entered the furnace for forging? The master said: Bright and radiant. Said: What is it like after forging? The master said: Radiant and bright. Said: Are stones and clods of earth worth forging? The master struck and said: Tell me, is it genuine gold or a clod of earth? Asked: When the sun is directly overhead and there is no dust in the sky, what is it like? The master said: What do you call the sun? Said: There is nothing else. The master said: Added a point. The monk shouted. The master struck and said: There is nothing else, yet you say added a point, what are you shouting for? The monk was speechless. Then he said: The sun is directly overhead, and there is no dust in the sky. If you say there is nothing else, you have already added a point.
點了也。所以認個明歷歷露堂堂。猶是鬼窟里底活計。到者里。須有個透脫處。方得光明燦爛。燦爛光明。情與無情。一時成佛。真金土塊。煅與未煅。向甚麼處分。若也未透。須是全身放下。不教一物存留。自然一踏到底。倘不放下。未免迷頭認影。若已透得。亦不可放過。倘一放過。所謂一刻不在。如同死人。直得如大死卻活一般。無一點氣息。無一毫滲漏。二六時中。似水合水。似空合空。方有少許相應分。曹溪今日。說平實禪。汝等諸人。還委悉么。庵內不知庵外事。歸家穩坐絕商量。
小參。僧問。巍巍堂堂。澄澄湛湛。當下不能承當。未審過在甚麼處。師曰。只為多了者些閑傢俱。曰檢點將來也不多。師打曰。為甚麼不承當。僧無語。師乃曰。若論此事。須是云開日出。方得無分別智現前。從無分別中。終日分別。正分別此無分別底。謂之無舌人語。以無分別中能生種種分別。謂之根本智。從無分別智后。得有分別。所以有分別智。謂之後得。恁么也不得。不恁么也不得。恁么不恁么總不得。者里何處著得思惟分別來。若也透得。豈不是無分別智。恁么也不得。不恁么也不得。恁么不恁么總不得。只者豈不是分別。然正分別此無分別底。所以曰。善能分別諸法相。于第一義而不動。喚作竹篦則觸。
【現代漢語翻譯】 現代漢語譯本： 就是這樣。所以認識到清清楚楚、明明白白顯露的（本性），仍然是鬼窟里的活計。到了這裡，必須有個透脫之處，才能光明燦爛。燦爛光明，有情與無情，一時成佛。真金土塊，鍛鍊與未鍛鍊，向什麼地方區分？如果還沒有透徹，必須全身放下，不讓一物存留，自然一腳踏到底。倘若不放下，難免迷頭認影。如果已經透徹，也不可放過，倘若一放過，所謂一刻不在，如同死人。直到如大死一番卻活過來一般，無一點氣息，無一毫滲漏，一天二十四小時，似水合水，似空合空，方有少許相應之處。曹溪（地名，指六祖慧能弘法之地）今日，說平實的禪，你們這些人，還明白嗎？庵內不知庵外事，歸家穩坐絕商量。
小參。僧人問：『巍巍堂堂，澄澄湛湛，當下不能承擔，不知道過錯在什麼地方？』師父說：『只因爲多了這些閑傢俱。』僧人說：『檢查起來也不多。』師父打了一下說：『為什麼不承擔？』僧人無語。師父於是說：『若論此事，須是云開日出，才能無分別智現前。從無分別中，終日分別，正分別這無分別的，謂之無舌人語。以無分別中能生種種分別，謂之根本智。從無分別智后，得有分別，所以有分別智，謂之後得。這樣也不行，那樣也不行，這樣那樣都不行。這裡何處放得下思惟分別來？如果透徹了，豈不是無分別智？這樣也不行，那樣也不行，這樣那樣都不行。只是這豈不是分別？然而正分別這無分別的，所以說：善能分別諸法相，于第一義而不動。』喚作竹篦則觸（指用竹篦打人則會觸犯戒律）。
【English Translation】 English version: That's it. Therefore, recognizing the clearly and distinctly revealed (nature) is still the business of a ghost cave. Arriving here, there must be a point of thorough understanding, then one can be brilliantly radiant. Radiant and bright, sentient and insentient, all become Buddhas at once. True gold and lumps of earth, refined and unrefined, where is there a place to distinguish them? If you have not yet penetrated, you must completely let go, not allowing a single thing to remain, and naturally you will step through to the end. If you do not let go, you will inevitably mistake the head for the shadow. If you have already penetrated, you must not let it go either, for if you let it go even for a moment, it is like a dead person. It is like dying a great death and then coming back to life, without a trace of breath, without a hint of leakage, twenty-four hours a day, like water merging with water, like space merging with space, then there is a slight degree of correspondence. Today, Caoxi (place name, referring to the place where the Sixth Patriarch Huineng propagated the Dharma) speaks of plain and simple Chan, do you all understand? Inside the hermitage, one does not know the affairs outside the hermitage, returning home to sit steadily and cease all deliberation.
Small gathering. A monk asked: 'Majestic and dignified, clear and serene, I cannot bear it at this moment. I don't know where the fault lies?' The master said: 'It is only because there are too many idle furnishings.' The monk said: 'Upon inspection, there are not many.' The master struck him and said: 'Why don't you bear it?' The monk was speechless. The master then said: 'If we discuss this matter, it must be like the clouds parting and the sun rising, then the non-discriminating wisdom will appear. From non-discrimination, one discriminates all day long, precisely discriminating this non-discriminating, which is called the speech of a tongueless person. Because from non-discrimination, all kinds of discriminations can arise, this is called fundamental wisdom. After non-discriminating wisdom, one obtains discrimination, so there is discriminating wisdom, which is called subsequent attainment. Like this is not right, like that is not right, like this and like that are both not right. Where can you put thought and discrimination here? If you penetrate it, isn't it non-discriminating wisdom? Like this is not right, like that is not right, like this and like that are both not right. Isn't this just discrimination? However, it is precisely discriminating this non-discriminating, so it is said: 'Skillfully able to discriminate all dharmas, yet unmoving in the first principle.' Calling it a bamboo stick is a violation (referring to hitting someone with a bamboo stick would violate the precepts).'
不喚作竹篦則背。不得有語。不得無語。不得向意根下卜度。不得飏在無事甲里。不得向舉起處承當。一切總不得。速道速道。才開口便打出。者里又何處著得思惟分別來。若也透得。豈不是無分別智。喚作竹篦則觸。不喚作竹篦則背。不得有語。不得無語。不得向意根下卜度。不得飏在無事甲里。不得向舉起處承當。才開口便打出。只者豈不是分別者無分別底。所以從上古人。亦有領略其旨。未能得到無分別田地。命根不斷。活了不死。不得受用。所以道。如人斫樹。鬚根上一刀。則命根方斷。又有得到無分別境界。一坐坐住。快活自在。更不理會。雖或解截斷天下人舌頭。不解無舌人語。總皆死了不活。所以曰。懸崖撒手自肯承當。絕後再蘇欺君不得。到者里。截斷天下人舌頭。正是無舌人語。無舌人語。正截斷天下人舌頭。若非死盡偷心。㘞地一下。透脫淨盡。安得有此真實受用。從上為人方便。已盡情向諸人傾倒了也。只是者下子。無人替汝。著力珍重。
師游琵琵街回。僧問。如何是善知識。師曰。琵琶街上行。曰如何不是善知識。師曰。你不信也去行一行。
來 問如何是寂然不動。師曰。七縱八橫。曰如何是感而遂通。師曰。推門落臼。
居士問。月缺一條。還補得么。師曰補得。
曰將甚麼補。師曰。但將缺底補。
問狗子佛性。趙州因甚道無。師曰。一字入公門。九牛拔不出。
天主教問。人是佛否。師曰是佛。曰以何為佛。師曰。自性即佛。曰師還拜佛否。師曰拜佛。曰若然則拜自己也。師曰。西天外道。果然靈利。曰世間那有自己拜自己底事。師曰。疑則別參。
宛委王鎮國請。齋于金陵報恩寺。時司𡨥錢勛卿。張璽卿。趙廷尉。葉冏卿。同泰如講主。契玄僧錄。俱在座。講主曰。達磨西來。不立文字。後來以楞伽四卷印心。也是自相矛盾。師曰。將謂楞伽經是文字么。主無語。一眾大笑。
問債女離魂。那個是真底。師便打。僧無語。師曰會么。僧擬議。師又打曰。切忌私奔。
師問僧。那裡人。曰蘇州。師踢椅曰。是甚麼。僧無語。師曰。虎丘山也不識。乃叱出。
順治戊子示寂。弟子依法茶毗。頂骨牙齒衣環不壞。建塔于龔公山右。
常州府龍池萬如通微禪師
嘉禾張氏子。出家興善。后遊方參天童。入門便喝。童曰。胡喝亂喝。師又喝。童曰。胡喝亂喝。師禮拜。童打曰。再喝喝看。師曰。蒼天蒼天。茶畢禮出。童曰。我直下疑你者兩喝。道道看。師曰。歇歇與和尚道。便行。崇禎十三年。開法如如。次移曹山。后補龍池。
【現代漢語翻譯】 現代漢語譯本 問：用什麼來補？ 師父說：只用缺了的東西來補。
問：狗子有沒有佛性？趙州禪師為什麼說沒有？ 師父說：一字進了公門，九頭牛也拉不出來。（比喻說出的話，難以收回）
天主教徒問：人是佛嗎？ 師父說：是佛。 問：以什麼為佛？ 師父說：自性即是佛。 問：師父還拜佛嗎？ 師父說：拜佛。 問：如果這樣，那不是拜自己嗎？ 師父說：西方的外道，果然靈敏厲害。 問：世間哪有自己拜自己的事？ 師父說：有疑問就去別處參學。
宛委王鎮國邀請師父在金陵報恩寺齋飯。當時司𡨥錢勛卿、張璽卿、趙廷尉、葉冏卿，以及同泰如講主、契玄僧錄都在座。 講主說：達磨（Bodhidharma）西來，不立文字，後來卻用《楞伽經》（Laṅkāvatāra Sūtra）四卷來印心，這不是自相矛盾嗎？ 師父說：難道你認為《楞伽經》（Laṅkāvatāra Sūtra）是文字嗎？ 講主無話可說，眾人大笑。
問：債女離魂，哪個是真正的？ 師父就打了他。僧人無話可說。 師父說：會了嗎？ 僧人猶豫不決。 師父又打了一下，說：切忌私奔。（比喻不要執迷於虛妄）
師父問僧人：哪裡人？ 答：蘇州。 師父踢了一下椅子，問：這是什麼？ 僧人無話可說。 師父說：虎丘山也不認識，於是呵斥他出去。
順治戊子年（1648年）圓寂。弟子們依法荼毗（火葬），頂骨、牙齒、衣物等沒有損壞，在龔公山右邊建塔供奉。
常州府龍池萬如通微禪師
是嘉禾張氏的兒子，在興善寺出家，後來遊方參學天童禪師。入門就喝。 天童禪師說：胡喝亂喝。 師父又喝。 天童禪師說：胡喝亂喝。 師父禮拜。 天童禪師打了一下，說：再喝喝看。 師父說：蒼天蒼天。 茶畢禮出。 天童禪師說：我一直懷疑你這兩喝，說說看。 師父說：歇歇再和和尚說，便離開了。 崇禎十三年（1640年），在如如寺開法，之後移到曹山，後來補龍池。
【English Translation】 English version Asked: 'With what shall we mend?' The Master said: 'Just mend with what is lacking.'
Asked: 'Does a dog have Buddha-nature? Why did Zhaozhou (Joshu) say it does not?' The Master said: 'Once a word enters the public gate, nine oxen cannot pull it out.' (Metaphor for words spoken cannot be taken back easily)
A Catholic asked: 'Are people Buddhas?' The Master said: 'They are Buddhas.' Asked: 'What is considered Buddha?' The Master said: 'Self-nature is Buddha.' Asked: 'Does the Master still worship the Buddha?' The Master said: 'I worship the Buddha.' Asked: 'If so, then isn't that worshipping oneself?' The Master said: 'The heretics of the Western Heaven are indeed clever and sharp.' Asked: 'How can there be such a thing as oneself worshipping oneself in this world?' The Master said: 'If you have doubts, go elsewhere to study.'
Wanwei Wang Zhenguo invited the Master to a vegetarian meal at Jinling Bao'en Temple. At that time, Si Kou Qian Xunqing, Zhang Xiqing, Zhao Tingwei, Ye Jiongqing, as well as Tong Tai Ru, the lecturer, and Qi Xuan, the monastic recorder, were all present. The lecturer said: 'Bodhidharma came from the West, not establishing words, but later using the four volumes of the Laṅkāvatāra Sūtra to seal the mind. Isn't this self-contradictory?' The Master said: 'Do you think the Laṅkāvatāra Sūtra is just words?' The lecturer was speechless, and everyone laughed.
Asked: 'When a debt-girl's soul leaves her body, which is the real one?' The Master then struck him. The monk was speechless. The Master said: 'Do you understand?' The monk hesitated. The Master struck him again, saying: 'Beware of eloping.' (Metaphor for not being attached to illusions)
The Master asked a monk: 'Where are you from?' Answered: 'Suzhou.' The Master kicked the chair and asked: 'What is this?' The monk was speechless. The Master said: 'You don't even recognize Tiger Hill Mountain,' and then scolded him to leave.
He passed away in the year Wuzi of the Shunzhi reign (1648). The disciples cremated him according to the Dharma. His skull, teeth, and clothing remained intact. A pagoda was built to enshrine them to the right of Gonggong Mountain.
Chan Master Wanru Tongwei of Longchi Temple in Changzhou Prefecture
He was the son of the Zhang family of Jiahe, became a monk at Xingshan Temple, and later traveled to study with Chan Master Tiantong. Upon entering, he shouted. Chan Master Tiantong said: 'Wild shouting and reckless shouting.' The Master shouted again. Chan Master Tiantong said: 'Wild shouting and reckless shouting.' The Master bowed. Chan Master Tiantong struck him, saying: 'Shout again and let me see.' The Master said: 'Heavens, heavens.' After tea, he bowed and left. Chan Master Tiantong said: 'I have been suspecting these two shouts of yours. Tell me about them.' The Master said: 'I'll rest and then tell the monk,' and then left. In the thirteenth year of Chongzhen (1640), he opened the Dharma at Ruru Temple, then moved to Caoshan, and later filled the position at Longchi.
上堂。前三三后三三。箇中消息許誰諳。春風處處花成錦。秋水澄澄月一灣。喚作真如不壞法。此人曾未踏鄉關。喚作無常生死法。管教累劫受餘殃。敢問諸人。畢竟如何即是。以拂子打圓相曰。生佛未形訊息在。不知幾個肯擔當。遂擲下拂子。
上堂。宗門一著離言說。萬象森羅早漏泄。睦州擔版趙州無。看來猶是多饒舌。不饒舌。頓超越。陜府鐵牛吼一聲。滄州獅子吃一跌。旁觀撫掌笑呵呵。六月炎天飛白雪。喝一喝。
上堂。威音那畔。空劫已前。者一著子。未嘗動著一絲毫。及乎萬姓紛紜。千差顯露。者一著子。亦未嘗動著一絲毫。只貴靈利漢子。直下承當。便能得大受用。茍或三搭不回。豈免沉迷苦海。祇如龍潭吹滅紙燈。德山見甚道理便爾。自肯蝦蟆吞大蟲。
上堂。舉法眼問覺鐵嘴。近離甚處。覺曰趙州。眼曰。承聞趙州有柏樹子話。是否。覺曰無。眼曰。往來皆謂。僧問如何是祖師西來意。州曰庭前柏樹子。上座何得道無。覺曰。先師實無此語。和尚莫謗先師好。龍池有五十拄杖。十拄杖打者僧。不合問祖師西來意。十拄杖打趙州。不合道庭前柏樹子。十拄杖打法眼。不合道有此語。十拄杖打覺鐵嘴。不合道無此語。還有十拄杖。待打個人。忽有師僧出來。山僧劈脊便棒
【現代漢語翻譯】 現代漢語譯本 （講法）上堂。前三三，后三三，這其中的訊息有誰能領會？春風吹拂，處處鮮花盛開，猶如錦繡；秋水清澈，倒映著一彎明月。如果將它稱作真如不壞之法（tathata, indestructible dharma），這個人就從未真正踏入佛法的門徑。如果將它稱作無常生滅之法（impermanence, law of birth and death），那就會導致累生累劫遭受苦難。請問各位，究竟什麼是真正的實相？（說完）用拂塵在空中畫了一個圓相，說道：『佛與眾生尚未顯現時，訊息就在其中，不知有幾個人肯承擔？』 於是放下拂塵。
（講法）上堂。禪宗的關鍵在於超越言語，世間萬象早已泄露天機。睦州（Muzhou）用木板，趙州（Zhaozhou）卻不用，看來還是多說了。不饒舌，才能頓悟超越。陜府的鐵牛吼叫一聲，滄州的獅子也因此跌倒。旁觀者拍手大笑，六月炎熱的天氣竟然飄起了白雪。喝！
（講法）上堂。在威音王佛（Vimalakirti）之前，在空劫（kalpa of emptiness）之前，這一著（關鍵）從未動搖過一絲一毫。等到萬物紛繁，千差萬別顯現時，這一著也從未動搖過一絲一毫。重要的是要有靈敏的修行者，當下承擔，才能獲得巨大的利益。如果三番五次都不能領會，豈不是要沉迷於苦海之中？就像龍潭（Longtan）吹滅紙燈，德山（Deshan）見到了什麼道理，便如此肯定自己是『蝦蟆吞大蟲』（青蛙吞大蟲，比喻以小勝大）？
（講法）上堂。舉法眼禪師（Fayan）問覺鐵嘴禪師（Jue Tiezui），『最近從哪裡來？』 覺鐵嘴禪師說：『趙州（Zhaozhou）。』 法眼禪師說：『聽說趙州有「柏樹子」的話頭，是這樣嗎？』 覺鐵嘴禪師說：『沒有。』 法眼禪師說：『來往的人都說，有僧人問「如何是祖師西來意（patriarch's intention in coming from the West）？」 趙州回答「庭前柏樹子（cypress tree in the front yard）」。上座為何說沒有？』 覺鐵嘴禪師說：『先師確實沒有說過這樣的話，和尚最好不要誹謗先師。』 龍池（Longchi）有五十根拄杖，十根拄杖打那個問「祖師西來意」的僧人，十根拄杖打趙州，不該說「庭前柏樹子」，十根拄杖打法眼，不該說有此語，十根拄杖打覺鐵嘴，不該說沒有此語。還有十根拄杖，等著打人。』 如果有僧人出來，我就劈頭蓋臉地打！
【English Translation】 English version （Delivering a Dharma talk）Entering the hall. 'Three before, three after.' Who can understand the message within? The spring breeze blows, and flowers bloom everywhere like brocade; the autumn water is clear, reflecting a crescent moon. If you call it the indestructible Dharma of Thusness (tathata, indestructible dharma), this person has never truly entered the gate of Buddhism. If you call it the Dharma of impermanence and birth and death (impermanence, law of birth and death), it will lead to suffering for countless eons. I ask you all, what is the ultimate reality? (Having said that) He drew a circle in the air with his whisk and said, 'Before the Buddhas and sentient beings appeared, the message was already there. I wonder how many are willing to take on the responsibility?' Then he threw down the whisk.
（Delivering a Dharma talk）Entering the hall. The key to Zen lies in transcending words; the myriad phenomena of the world have already revealed the secret. Muzhou (Muzhou) uses a plank, but Zhaozhou (Zhaozhou) does not. It seems that he still said too much. Not being verbose is the only way to have a sudden transcendence. The iron ox of Shan Prefecture roars once, and the lion of Cang Prefecture also falls. The onlookers clap their hands and laugh, and white snow flies in the hot weather of June. Ha!
（Delivering a Dharma talk）Entering the hall. Before Vimalakirti Buddha (Vimalakirti), before the kalpa of emptiness (kalpa of emptiness), this move (key point) has never been shaken in the slightest. When the myriad things are diverse and the differences are revealed, this move has never been shaken in the slightest. The important thing is to have a keen practitioner who can take on the responsibility immediately and obtain great benefits. If you cannot understand it three or five times, wouldn't you be immersed in the sea of suffering? Just like Longtan (Longtan) blowing out the paper lamp, what principle did Deshan (Deshan) see that he was so sure that he was 'a toad swallowing a big worm' (青蛙吞大蟲, a frog swallowing a big worm, a metaphor for the small overcoming the big)?
（Delivering a Dharma talk）Entering the hall. Citing Zen Master Fayan (Fayan) asking Zen Master Jue Tiezui (Jue Tiezui), 'Where have you been recently?' Zen Master Jue Tiezui said, 'Zhaozhou (Zhaozhou).' Zen Master Fayan said, 'I heard that Zhaozhou has the saying of 'cypress tree,' is that so?' Zen Master Jue Tiezui said, 'No.' Zen Master Fayan said, 'People who come and go all say that a monk asked, 'What is the patriarch's intention in coming from the West (patriarch's intention in coming from the West)?' Zhaozhou replied, 'The cypress tree in the front yard (cypress tree in the front yard).' Why do you say no?' Zen Master Jue Tiezui said, 'My late teacher did not say such a thing. The abbot should not slander my late teacher.' Longchi (Longchi) has fifty staffs. Ten staffs for the monk who asked about the 'patriarch's intention in coming from the West,' ten staffs for Zhaozhou for saying 'the cypress tree in the front yard,' ten staffs for Fayan for saying that there is such a saying, and ten staffs for Jue Tiezui for saying that there is no such saying. There are still ten staffs waiting to beat someone.' If a monk comes out, I will beat him head-on!
曰。只者漆桶。
上堂。水中鹽味。色里膠青。決定是有。難見其形。拈拄杖曰。拄杖子朝到西天。暮歸東土。窮年曆歲。不曾遇著一人。何故。從來無伴侶。在處獨稱尊。
上堂。廣額屠兒。放下屠刀曰。我是千佛一數。平地登高易。文殊師利。乃七佛之師。于迦文會裡作弟子。從空放下難。不落因果。五百生墮野狐身。為甚麼卻作人語。不昧因果。當下脫野狐身。猶有野狐氣息在。眾中還有知得龍池落處者么。茍或知得。不妨出來剖露看。如其未然。不見道。釋迦彌勒是他奴。
上堂。卓拄杖。喝一喝曰。棒非棒。喝非喝。用出當陽活鱍鱍。聞時何啻三日聾。觸著直教親見血。若是知恩解報恩。丈夫意氣天然別。金毛獅子奮全威。野干狐狼俱屏跡。大眾且道。屏跡后如何。天下太平。各安其業。
舉溈山問云巖曰。承聞子在藥山是否。巖曰是。溈曰。藥山大人相作么生。巖曰。涅槃後有。溈曰。如何是涅槃後有。巖曰。水灑不著。云巖卻問。百丈大人相作么生。溈曰。巍巍堂堂。煒煒煌煌。聲前非聲。色后非色。蚊子上鐵牛。無汝下嘴處。云巖摹擬藥山大人相。竭力形容。只得一半。溈山形容百丈大人相。雖是當陽不昧。可惜裝點太多。如有人問龍池。天童大人相作么生。即向伊道。僧
【現代漢語翻譯】 現代漢語譯本： 說：就這個漆桶（指代某種事物或狀態，具體含義需根據上下文判斷）。 上堂（指禪宗的一種說法形式）。水中鹽的味道，顏色里的膠青（比喻非常細微難以察覺的事物）。確定是存在的，難以見到它的形狀。拿起拄杖說：拄杖子早上到西天（指西方極樂世界），晚上回到東土（指中土，即中國）。窮年累歲，不曾遇到一個人。為什麼？從來沒有伴侶，到處獨自稱尊。 上堂。廣額屠夫，放下屠刀說：我是千佛之一。平地登高容易。文殊師利（Manjusri，智慧的象徵），乃七佛之師，在迦文會（釋迦牟尼佛的法會）里做弟子。從空放下難。不落因果，五百生墮野狐身。為什麼卻說人話？不昧因果，當下脫野狐身，還有野狐的氣息在。大眾中還有知道龍池（地名或人名）落腳之處的嗎？如果知道，不妨出來剖析顯露看看。如果不知道，不見說：釋迦（Sakyamuni）彌勒（Maitreya）是他的奴僕。 上堂。放下拄杖，喝一聲說：棒不是棒，喝不是喝，用出來是當陽（地名）活潑潑的。聽見時何止三日耳聾，觸著直接讓你親見血。若是知恩解報恩，丈夫意氣天然不同。金毛獅子奮起全部威風，野干狐狼都屏住氣息。大眾且說，屏住氣息后如何？天下太平，各自安守自己的職業。 舉例溈山（禪師名號）問云巖（禪師名號）說：聽說你在藥山（地名）是嗎？云巖說：是的。溈山說：藥山大人相是什麼樣的？云巖說：涅槃（Nirvana，佛教術語，指解脫）後有。溈山說：如何是涅槃後有？云巖說：水灑不著。云巖反問：百丈（禪師名號）大人相是什麼樣的？溈山說：巍巍堂堂，煒煒煌煌，聲前非聲，色后非色，蚊子叮鐵牛，沒有你下嘴的地方。云巖模仿藥山大人相，竭力形容，只得到一半。溈山形容百丈大人相，雖然是當陽不昧，可惜裝點太多。如果有人問龍池，天童（寺廟名或禪師名號）大人相是什麼樣的？就對他說：僧。
【English Translation】 English version: Said: Just this lacquer bucket (referring to something or a state, the specific meaning needs to be judged according to the context). Ascending the hall (referring to a form of saying in Zen Buddhism). The taste of salt in water, the glue blue in color (metaphor for things that are very subtle and difficult to detect). It is definitely there, but it is difficult to see its shape. Picking up the staff, he said: The staff goes to the Western Paradise (referring to the Western Pure Land) in the morning and returns to the Eastern Land (referring to China) in the evening. Year after year, I have never met a single person. Why? Never had a companion, everywhere alone is honored. Ascending the hall. The broad-browed butcher, putting down the butcher knife, said: I am one of the thousand Buddhas. It is easy to climb high from the flat ground. Manjusri (Manjusri, symbol of wisdom), is the teacher of the seven Buddhas, and is a disciple in the Sakyamuni assembly (Sakyamuni Buddha's Dharma assembly). It is difficult to let go from emptiness. Not falling into cause and effect, for five hundred lives he fell into the body of a wild fox. Why does he speak human language? Not being ignorant of cause and effect, he immediately shed the body of a wild fox, but still has the breath of a wild fox. Is there anyone in the crowd who knows where Longchi (place name or person's name) is located? If you know, you might as well come out and analyze and reveal it. If you don't know, haven't you heard it said: Sakyamuni (Sakyamuni) Maitreya (Maitreya) are his servants. Ascending the hall. Putting down the staff, shouting, he said: The stick is not a stick, the shout is not a shout, when used it is lively in Dangyang (place name). Hearing it is more than three days of deafness, touching it directly makes you see blood. If you know gratitude and repay gratitude, a man's spirit is naturally different. The golden-haired lion unleashes its full power, and the jackals and wolves all hold their breath. Everyone, tell me, what happens after holding their breath? The world is peaceful, and everyone is content with their own profession. For example, Guishan (Zen master's name) asked Yunyan (Zen master's name) and said: I heard that you are in Yaoshan (place name), is that right? Yunyan said: Yes. Guishan said: What does the appearance of the great man of Yaoshan look like? Yunyan said: It exists after Nirvana (Nirvana, Buddhist term, referring to liberation). Guishan said: What is existence after Nirvana? Yunyan said: Water cannot be sprinkled on it. Yunyan asked in return: What does the appearance of the great man of Baizhang (Zen master's name) look like? Guishan said: Majestic and dignified, bright and brilliant, before sound is not sound, after color is not color, a mosquito bites an iron bull, there is no place for you to bite. Yunyan imitated the appearance of the great man of Yaoshan, and tried his best to describe it, but only got half of it. Guishan described the appearance of the great man of Baizhang, although it is clear and not ignorant, it is a pity that there is too much decoration. If someone asks Longchi, what does the appearance of the great man of Tiantong (temple name or Zen master's name) look like? Just say to him: Monk.
繇難下手。道子枉勞心。
舉洞山曰。須知有佛向上事。僧問。如何是佛向上事。洞山曰非佛。雲門曰。名不得狀不得。所以言非。二老漢恁么道。只道得佛向下事。若是佛向上事。恐未得在。且道如何是佛向上事。拈拄杖卓一下曰。父母所生口。終不為汝說。
舉保寧勇禪師曰。風鳴條雨破塊。曉來枕上鶯聲碎。蝦蟆蚯蚓一時鳴。妙德空生都不會。三個成群。四個作隊。向前村后村。折得梨花李花。一佩兩佩。保寧恁么道。雖則風流逸格。事理雙彰。未免向百花爭艷處著腳。若是秋空皎月。木落飄金。千山露骨。萬水澄渟。總未知訊息在。僧問。樹凋葉落時如何。師曰。過蟻難尋穴。歸禽易見巢。
問。日落西山去。林中事若何。師曰。虎行樵子徑。鳥宿故枝頭。
師闡化龍池。十有餘載。順治丁酉冬告寂。塔建本山。
續燈正統卷三十二 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷三十三
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第三十五世
天童密雲悟禪師法嗣
寧波府天童山翁道忞禪師
潮州茶陽林氏子也。幼沉毅。有夙慧。讀書一目五行俱下。總角以藝文擅名鄉曲。
【現代漢語翻譯】 現代漢語譯本： 難以著手，道子（唐代畫家，擅長佛教人物畫）也是白費心思。
洞山（良價禪師）舉例說：『須知有佛向上事。』有僧人問：『如何是佛向上事？』洞山（良價禪師）說：『非佛。』雲門（文偃禪師）說：『名不得，狀不得，所以言非。』這兩位老禪師這樣說，只說得了佛向下事。若是佛向上事，恐怕還未說到。且說如何是佛向上事？』拿起拄杖敲一下說：『父母所生口，終不為汝說。』
保寧勇禪師舉例說：『風鳴條，雨破塊，曉來枕上鶯聲碎。蝦蟆蚯蚓一時鳴，妙德（須菩提，佛陀十大弟子之一，以解空第一著稱）空生（須菩提的別稱）都不會。三個成群，四個作隊，向前村后村，折得梨花李花，一佩兩佩。』保寧（仁勇禪師）這樣說，雖則風流倜儻，事理雙彰，未免向百花爭艷處著腳。若是秋空皎月，木落飄金，千山露骨，萬水澄渟，總未知訊息在。』有僧人問：『樹凋葉落時如何？』師說：『過蟻難尋穴，歸禽易見巢。』
問：『日落西山去，林中事若何？』師說：『虎行樵子徑，鳥宿故枝頭。』
禪師在龍池闡揚佛法十餘年，順治丁酉年（1657年）冬天圓寂，塔建在本山。
《續燈正統》卷三十二 《卍新續藏》第84冊 No. 1583 《續燈正統》
《續燈正統》卷三十三
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第三十五世
天童密雲悟禪師法嗣
寧波府天童山翁道忞禪師
是潮州茶陽林氏之子。年幼時沉穩堅毅，有天生的智慧。讀書時，一眼能看五行。童年時就以文章在鄉里聞名。
【English Translation】 English version: It's hard to start. Even Da-zi (a famous painter in Tang Dynasty, specialized in Buddhist figures) would waste his effort.
Dongshan (Zen master Liangjie) cited: 'You must know that there is something beyond Buddha.' A monk asked: 'What is beyond Buddha?' Dongshan (Zen master Liangjie) said: 'Not Buddha.' Yunmen (Zen master Wenyan) said: 'It cannot be named, it cannot be described, so it is said to be not.' These two old Zen masters only talked about things below Buddha. If it is something beyond Buddha, I am afraid it has not been said yet. Then what is beyond Buddha?' He picked up his staff and tapped it once, saying: 'The mouth born of parents will never speak for you.'
Zen Master Yong of Baoning cited: 'The wind whistles through the branches, the rain breaks the clods, and the sound of orioles on the pillow is shattered at dawn. Toads and earthworms chirp at the same time, but Maudgalyāyana (one of the ten principal disciples of the Buddha, known for his psychic powers) and Subhuti (one of the ten principal disciples of the Buddha, foremost in understanding emptiness) do not understand. Three form groups, four form teams, going to the village in front and the village behind, picking pear blossoms and plum blossoms, wearing one or two.' Baoning (Zen Master Renyong) said this way, although he is romantic and unrestrained, and both affairs and principles are clearly displayed, he inevitably sets foot in a place where hundreds of flowers are competing for beauty. If it is the bright moon in the autumn sky, the falling leaves and floating gold, the exposed bones of thousands of mountains, and the clear and still waters of ten thousand rivers, he still does not know where the news is.' A monk asked: 'What happens when the trees wither and the leaves fall?' The master said: 'It is difficult for passing ants to find their nests, and returning birds can easily see their nests.'
Asked: 'When the sun sets in the west, what happens in the forest?' The master said: 'Tigers walk on the woodcutter's path, and birds roost on old branches.'
The Zen master expounded the Dharma in Longchi for more than ten years. He passed away in the winter of the Dingyou year of the Shunzhi reign (1657), and the pagoda was built on this mountain.
Continuation of the Lamp, Zhengtong, Volume 32 Wan New Supplement to the Tripitaka, Volume 84, No. 1583, Continuation of the Lamp, Zhengtong
Continuation of the Lamp, Zhengtong, Volume 33
Compiled by Xing Tong, a Shramana of Putuo in the South China Sea, a descendant of the ancestral line from Western Shu
Linji School
35th Generation from Dajian
Dharma Successor of Zen Master Miyun Wu of Tiantong
Zen Master Weng Daomin of Tiantong Mountain in Ningbo Prefecture
He was the son of the Lin family of Chayang, Chaozhou. As a child, he was calm and resolute, and had innate wisdom. When reading, he could read five lines at a glance. As a child, he was famous in his hometown for his literary talent.
試為生員。然性不耽世好。飄然有塵外想。及冠讀大慧錄。忽憶前身雲水參方。歷歷如見。即走匡廬開先。投若昧芟染。昧以師志不群。使參憨山清黃檗有輩數尊宿。皆深契之。終不自肯。后參天童于金粟。因閱殃崛產難機緣。忽大徹從上關鍵。童命掌記室。親炙十有四稔。崇禎壬午七月。童示寂。眾請繼席。開法天童。
上堂。目擊道存。鋒铓不犯。頭頭顯露。物物全彰。猶是因高就下。曲為今時。況復言中取則。句里呈機。舉古明今。拈三播兩。大似鄭州出曹門。何異南轅而北轍。殊不知。當人腳跟下。立地一著子。如天普蓋。似地普擎。抽一機則千機頓赴。展一目則萬目畢張。透聲透色絕遮攔。亙古亙今無處所。還生死得伊么。還染污得伊么。還榮枯得伊么。還推遷得伊么。總有德山棒如雨點。也則打他不著。臨濟喝似雷奔。也則無伊下口處。更說甚麼百問云興。千酬瓶瀉。一毫端際。出現無盡身云。一舉步間。遊歷無邊國土。正是泥里洗土塊。鰕跳不出鬥。諸仁者。從上既有如此廣大門風。穩密田地。何不推他阿爺。向後放出渠儂一頭。與么直截承當去。正恁么時。接續流通一句。作么生道。天高群像正。海闊百川朝。
上堂。天童寺里開爐。以虛空為爐床。四大部洲為爐腳。須彌盧為火箸。七
【現代漢語翻譯】 現代漢語譯本 某人最初是生員（明清科舉制度中府、州、縣學的學生），但他天性不沉溺於世俗的愛好，飄然有出世的念頭。到了成年時，他讀了《大慧錄》，忽然回憶起前世作為雲遊僧四處參訪的情景，歷歷在目。於是他立刻前往匡廬（廬山的別稱）的開先寺，投奔若昧禪師剃度出家。若昧禪師因為他志向不凡，讓他參訪憨山清禪師、黃檗寺的有輩數的尊宿，這些尊宿都與他非常契合。但他始終不認可自己。後來，他到金粟山參訪天童禪師，因為閱讀《殃崛產難機緣》，忽然徹底領悟了禪宗最關鍵的所在。天童禪師讓他掌管書記室，親自教導他有十四年之久。崇禎壬午年（1642年）七月，天童禪師圓寂，大眾推舉他繼承住持之位，在天童寺開堂說法。
上堂說法時，他說：『親眼看到就能領悟道，鋒利的刀刃也無法觸犯。一切都顯露無疑，萬物都完全彰顯。但這仍然是因高就下，爲了適應現在的時勢。更何況在言語中尋求法則，在語句中呈現機鋒，用古事來闡明今事，拈出三項，播出兩項，這就像從鄭州出發卻走到了曹門，和南轅北轍有什麼區別呢？殊不知，就在當下的腳跟下，有著立地成佛的關鍵。它像天一樣普遍覆蓋，像地一樣普遍承載。牽動一個機樞，則所有的機樞都立刻響應；展開一隻眼睛，則所有的眼睛都完全張開。它透徹聲音，透徹色彩，沒有任何遮攔，貫穿古今，無處不在。還能被生死束縛嗎？還能被染污嗎？還能經歷榮枯嗎？還能被推移嗎？即使有德山禪師的棒子像雨點一樣落下，也打不著它；即使有臨濟禪師的棒喝像雷霆一樣奔騰，也無從下口。更不用說百問如雲興起，千答如瓶傾瀉。在一根毫毛的尖端，顯現出無盡的身云；在一次舉步之間，遊歷無邊的國土。這正是泥里洗土塊，蝦跳不出鬥。各位仁者，既然從古以來就有如此廣大的門風，穩密的田地，為什麼不推舉出你們的阿爺，向後放出他的一頭，就這樣直接承擔下去呢？正當這個時候，接續流通的一句，該怎麼說呢？天高群星端正，海闊百川奔流。』
上堂說法時，他說：『天童寺里開爐煉丹，以虛空為爐床，四大部洲為爐腳，須彌山為火箸，七』
【English Translation】 English version He was initially a student (shengyuan) in the Ming and Qing dynasty's imperial examination system at the prefectural, subprefectural, and county schools, but his nature was not inclined to worldly pursuits. He had a detached, otherworldly aspiration. Upon reaching adulthood, he read the Dahui Lu (Record of Dahui) and suddenly recalled his past life as a wandering monk visiting various places, as if he were seeing it all clearly. Immediately, he went to Kaixian Temple on Mount Kuanglu (another name for Mount Lu) and sought ordination under Chan Master Ruomei. Ruomei, recognizing his extraordinary ambition, sent him to visit Chan Master Hanshan Qing and the venerable elders of Huangbo Temple, all of whom deeply resonated with him. However, he never truly accepted himself. Later, he visited Tiantong Temple on Mount Jin'ao, and upon reading the Yangjue Chan Nan Ji Yuan (Circumstances of Yangjue's Difficult Birth), he suddenly thoroughly grasped the key point of Zen Buddhism. Chan Master Tiantong appointed him to manage the secretariat, personally instructing him for fourteen years. In the seventh month of the Renwu year of the Chongzhen reign (1642), Chan Master Tiantong passed away, and the assembly elected him to succeed as abbot, opening the Dharma at Tiantong Temple.
During an ascendant Dharma talk, he said: 'Seeing with one's own eyes leads to understanding the Dao; sharp blades cannot touch it. Everything is clearly revealed, and all things are fully manifested. Yet, this is still condescending, accommodating the present times. Moreover, seeking principles in words, presenting opportunities in phrases, using ancient events to illuminate present affairs, picking out three items and broadcasting two, is like leaving Zhengzhou but arriving at Caomen, what difference is there from heading south while driving the chariot north? Little do they know, right under one's feet lies the key to instant Buddhahood. It covers universally like the sky, supports universally like the earth. Move one mechanism, and all mechanisms respond instantly; open one eye, and all eyes fully open. It penetrates sound, penetrates color, without any obstruction, spanning ancient and present, omnipresent. Can it still be bound by birth and death? Can it still be defiled? Can it still experience glory and decay? Can it still be shifted? Even if Deshan's staff falls like raindrops, it cannot hit it; even if Linji's shout roars like thunder, there is no place to start. Not to mention a hundred questions rising like clouds, a thousand answers pouring like a bottle emptying. At the tip of a single hair, countless body-clouds appear; in a single step, one travels through boundless lands. This is precisely washing a mud clod in mud, a shrimp unable to jump out of a dipper. All you kind people, since there has been such a vast style of teaching and secure field from ancient times, why not push out your father, release his head backward, and directly take on the responsibility? At this very moment, how should one say the connecting and circulating phrase? The sky is high, and the myriad phenomena are upright; the sea is vast, and a hundred rivers flow towards it.'
During an ascendant Dharma talk, he said: 'Opening the furnace at Tiantong Temple, taking emptiness as the furnace bed, the four major continents as the furnace legs, Mount Sumeru as the fire chopsticks, seven'
金山為炭團。其餘森羅萬象。日月星辰。赤縣神洲。山川人物。為引火黃葉。且道。火種聻。以拄杖畫一畫曰。饒爾曏者里薦得。透脫分曉。及乎施用。未有其方。也則是個守死善道。要得發焰聯輝。正未可在。當恁么時。發焰聯輝一句。作么生道。喝一喝曰。八萬四千非鳳毛。三十三人入虎穴。
上堂。拈拄杖橫按曰。有時一喝。如金剛王寶劍。卓一下曰。有時一喝。如踞地獅子。移拄杖過東。復移向西曰。有時一喝。如探竿影草。擲下拄杖曰。有時一喝。不作一喝用。靈利漢。若向者里。著得一隻眼。臨濟老子。不直半文錢。其或未然。莫怪海門風浪緊。干戈原是太平基。
上堂。哀哀三嘆蓼莪章。罔極無能一報償。至竟吾門真大孝。回光直薦本爺孃。灼然欲報至恩。須是親見本生爺孃。則於一切時。如龍得水。無一念落虛。於一切處。似虎靠山。無絲毫走作。縱橫收放。全彰本地風光。出沒卷舒。獨露金剛正體。便能不動塵際。坐寶王剎。不動舌頭。轉大法輪。俾人人達本生緣。使各各知恩有地。所以道。輪轉三界中。恩愛不能捨。棄恩入無為。真是報恩者。大眾。祇如山僧。近日有人從嶺南來。報道生身慈母。已於辛巳冬朔遷化了也。且道。即今作么生與本生爺孃相見。山色翠濃春雨歇。北堂萱
【現代漢語翻譯】 現代漢語譯本： 金山化為燃燒的炭團，其餘森羅萬象，日月星辰，赤縣神洲（古代中國的別稱），山川人物，都成了引火的黃葉。那麼，火種在哪裡呢？用拄杖畫了一下說：『饒恕你向這裡推薦得來，透徹明白。』等到實際應用時，卻沒有方法，這就像是死守著善良的道路。想要它發出火焰，光輝相連，現在還不行。當這個時候，『發焰聯輝』這句話，該怎麼說呢？喝一聲說：『八萬四千並非鳳凰的羽毛，三十三人進入虎穴。』 上堂（指禪宗的一種說法形式）。拿起拄杖橫著按住說：『有時一喝，如金剛王寶劍。』卓（用拄杖頓地）一下說：『有時一喝，如踞地獅子。』把拄杖移到東邊，又移到西邊說：『有時一喝，如探竿影草。』扔下拄杖說：『有時一喝，不當作一喝用。』靈敏的人，如果在這裡，能看清一隻眼睛，臨濟老子（臨濟宗的創始人）也不值半分錢。如果不是這樣，就不要奇怪海門風浪大，干戈原本是太平的基礎。 上堂。悲哀地三聲嘆息《蓼莪》篇（《詩經》篇名，表達對父母的思念），想要報答父母的恩情卻無能為力。最終我們門中真正的大孝，是迴光返照直接推薦自己的親生父母。確實想要報答至深的恩情，必須親自見到自己的親生父母。這樣在任何時候，都像龍得到水一樣，沒有一念落空；在任何地方，都像老虎依靠山一樣，沒有絲毫的走失。縱橫收放，完全彰顯本地的風光；出沒卷舒，獨自顯露出金剛的正體。便能不動塵世，坐在寶王剎（指佛的清凈國土）；不動舌頭，轉大法輪（指佛法的傳播），使人人達到本生的因緣，使個個知道感恩的地方。所以說：『輪轉三界中，恩愛不能捨，棄恩入無為，真是報恩者。』大眾，就像山僧我，近日有人從嶺南來，報道我的生身慈母，已於辛巳年（公元1701年）冬天去世了。那麼，現在該怎麼與親生父母相見呢？山色翠綠，春雨停歇，北堂（指母親的住所）的萱
【English Translation】 English version: The golden mountain turns into burning charcoal, and all the myriad phenomena, the sun, moon, stars, the Divine Land of Red County (ancient name for China), mountains, rivers, and people, all become yellow leaves to start the fire. Then, where is the seed of the fire? He drew with his staff and said, 'I forgive you for recommending it from here, thoroughly and clearly.' But when it comes to practical application, there is no method, which is like stubbornly guarding the good path. If you want it to emit flames and connect with brilliance, it is not yet possible. At this time, how should the phrase 'emit flames and connect with brilliance' be said? He shouted, 'Eighty-four thousand are not phoenix feathers, thirty-three people enter the tiger's den.' Ascending the hall (a form of sermon in Zen Buddhism). He held the staff horizontally and said, 'Sometimes a shout is like the Vajra King's precious sword.' He struck the ground once with the staff and said, 'Sometimes a shout is like a lion crouching on the ground.' He moved the staff to the east and then to the west, saying, 'Sometimes a shout is like probing the grass with a pole.' He threw down the staff and said, 'Sometimes a shout is not used as a shout.' A clever person, if he can see one eye clearly here, Linji Laozi (founder of the Linji school of Zen) is not worth half a penny. If not, don't be surprised that the sea gate has tight winds and waves, for war is originally the foundation of peace. Ascending the hall. Sadly sighing three times the chapter of 'Liao E' (a poem from the 'Book of Songs' expressing longing for parents), unable to repay their boundless kindness. Ultimately, the true filial piety of our school is to reflect and directly recommend one's own birth parents. Indeed, to repay the deepest kindness, one must personally see one's own birth parents. In this way, at all times, it is like a dragon getting water, with no thought falling into emptiness; in all places, it is like a tiger relying on a mountain, with no deviation. Moving freely, fully revealing the local scenery; emerging and withdrawing, uniquely revealing the Vajra's true form. Then one can sit in the Treasure King's Land (referring to the pure land of the Buddha) without moving from the mundane world; turn the Great Dharma Wheel (referring to the propagation of the Buddha's teachings) without moving the tongue, enabling everyone to reach the cause of their birth, and enabling each one to know the place of gratitude. Therefore, it is said, 'Revolving in the Three Realms, love and affection cannot be abandoned; abandoning affection and entering non-action is truly repaying kindness.' Everyone, just like this mountain monk, recently someone came from Lingnan and reported that my birth mother passed away in the winter of the Xin Si year (1701 AD). Then, how should I meet my birth parents now? The mountain color is verdant, the spring rain has stopped, and the Xuan of the North Hall (referring to the mother's residence)
草倚蘭開。
上堂。百丈得大機。黃檗得大用。更有一人。且道。得個甚麼。喝一喝曰。迥超今古格。不共汝同盤。卓拄杖下座。
上堂。眾集。驀拈拄杖擲下曰。不得動著舌頭。曏者里道一句看。眾默然。師曰。死去十分。便下座。侍者向前拾起度與師。師接得便打。
開爐上堂。乾坤索然陡變。高岸夷為平川。木頭生了耳。灶底沒了煙。饑時饑得眼翻白。凍時凍得手攣卷。有底沒轉智。只管窮廝炒餓廝煎。橫吞栗棘蓬。倒跳金剛圈。有底訝郎當夸。我能向鑊湯中澡浴。爐炭里安禪。劍樹邊經行。刀山上打眠。朝悠悠暮悠悠。誰解騎駿馬驟高樓。蹋倒嘉州大象。趯翻陜府鐵牛。噓噓。直饒如是。也較山僧一籌。何以。衲被蒙頭萬事休。
上堂。六戶無關鑰。西風徹骨寒。家家門首路。一一透長安。大眾。外佈施象馬七珍。內佈施頭目髓腦。今日山僧。盡情為諸人舍施了也。其有饑餐未厭。慾壑難填底。道峰更倩拄杖子。化作三十三天王。為盧至長者破慳著。拈拄杖卓一下曰。那貴殊祥生九穗。好看比屋盡黃金。
開爐上堂。佛法無多子。久長難得人。山僧昔在茲山。以不辦長久之念。住凡四周寒暑。散席他往。東住天臺。南住於越。西住吳興。北住青齊。已經十有一載。無端遭人抑
【現代漢語翻譯】 現代漢語譯本：
草依傍著蘭花開放。 上堂（禪宗術語，指禪師登上法堂說法）。百丈禪師得到了大機用，黃檗禪師得到了大作用。還有一個人，你們說說，他得到了什麼？（喝一聲）迥然超越古今的格局，不與你們同流合污。說完，拄著拄杖走下座位。 上堂。大眾聚集。禪師突然拿起拄杖扔在地上說：『不許動用舌頭，在這裡說一句看看。』大眾沉默不語。禪師說：『都死透了嗎！』便走下座位。侍者上前撿起拄杖遞給禪師，禪師接過便打。 開爐上堂。天地間一片寂靜突然發生變化，高高的山岸變成了平坦的田野。木頭上長出了耳朵，灶底下沒有了煙。飢餓時餓得眼珠子都翻白了，寒冷時凍得手都蜷縮起來。有些人沒有轉變智慧，只顧著窮困地互相炒作，飢餓地互相煎熬。橫著吞下栗子樹的刺，倒著跳過金剛圈。有些人驚訝郎當誇耀，說我能在鑊湯中洗澡，在爐炭里安禪，在劍樹邊行走，在刀山上睡覺。早上悠悠，晚上悠悠，誰能理解騎著駿馬飛奔高樓的意境？一腳踢倒嘉州（今四川樂山）的大象，一腳踢翻陜府（今河南陜縣）的鐵牛。噓噓！即使是這樣，也比山僧我差一籌。為什麼呢？因為我用衲被矇住頭，萬事都休了。' 上堂。六扇門沒有門閂，西風吹透骨髓般寒冷。家家戶戶門前的路，條條都通向長安（唐朝都城，今陜西西安）。大眾，對外佈施象、馬、七寶，對內佈施頭、目、髓、腦。今天山僧我，盡情地為你們捨棄佈施了。其中有吃飯還不滿足，慾望的溝壑難以填滿的人，道峰我再請拄杖子，化作三十三天天王，為盧至長者破除慳吝。拿起拄杖敲一下說：『不要看重奇異的祥瑞而生出九個穀穗，好看的是家家戶戶都變成黃金。』 開爐上堂。佛法沒有什麼特別的，長久地保持很難得。山僧我以前在這座山裡，因為沒有長久住下去的念頭，住了大約四個寒暑，就離開了。向東住在天臺山，向南住在於越，向西住在吳興，向北住在青齊。已經有十一年了，無緣無故地被人壓制。
【English Translation】 English version:
The grass leans and blooms beside the orchid. Ascending the Hall (a Chan Buddhist term for a Dharma talk given by a Chan master). Baizhang (a famous Chan master) attained great potential, Huangbo (another famous Chan master) attained great function. What about another person, tell me, what did he attain? (A shout) Surpassing the patterns of ancient and modern times, not sharing the same plate with you. He struck the floor with his staff and descended from his seat. Ascending the Hall. The assembly gathers. Suddenly, the master picks up his staff and throws it down, saying: 'You are not allowed to move your tongues. Try to say a word here.' The assembly is silent. The master says: 'Completely dead!' Then he descends from his seat. An attendant comes forward, picks up the staff, and hands it to the master. The master takes it and strikes him. Opening the Furnace and Ascending the Hall. Heaven and earth are desolate and suddenly change. High banks become level plains. Wood grows ears, and the bottom of the stove has no smoke. When hungry, one is so hungry that one's eyes roll back. When cold, one is so cold that one's hands curl up. Some people have no transforming wisdom, only caring about poor mutual hype, and hungry mutual torment. Swallowing chestnut thorns, jumping backwards through the Vajra circle. Some people are surprised by Langdang's boasting, saying that I can bathe in a cauldron of boiling water, sit in meditation in a furnace of charcoal, walk along a sword tree, and sleep on a mountain of knives. Morning is leisurely, evening is leisurely, who can understand the mood of riding a steed to a high building? Kicking down the giant elephant of Jia Prefecture (now Leshan, Sichuan), kicking over the iron ox of Shan Prefecture (now Shan County, Henan). Hiss, hiss! Even so, it is still inferior to this mountain monk. Why? Because I cover my head with a kasaya, and all matters cease.' Ascending the Hall. The six doors have no locks, and the west wind is bone-chillingly cold. The roads in front of every household lead to Chang'an (the capital of the Tang Dynasty, now Xi'an, Shaanxi). Everyone, outwardly give alms of elephants, horses, and seven treasures, and inwardly give alms of heads, eyes, marrow, and brains. Today, this mountain monk, I am giving and bestowing everything to you. Among you, there are those who are not satisfied with eating, and whose desires are difficult to fill. Daofeng (the speaker himself) asks the staff again to transform into the Thirty-three Heavens King, to break the stinginess of Elder Luzhi. He picks up the staff and strikes it once, saying: 'Don't value the strange auspiciousness of nine ears of grain, what is good to see is that every household is turned into gold.' Opening the Furnace and Ascending the Hall. The Buddha-dharma is not much, and it is difficult to maintain for a long time. This mountain monk used to be in this mountain, and because I did not have the intention of staying for a long time, I stayed for about four years and then left. To the east, I lived in Tiantai Mountain, to the south, I lived in Yue, to the west, I lived in Wuxing, and to the north, I lived in Qingqi. It has been eleven years, and I have been suppressed for no reason.
逼。還復歸領住持。則巖頭云老室內。冰枯正當今日開爐。作么生得。接焰聯輝去。拱手曰。著力全在諸兄弟。
順治己亥夏。師應召入京。上命迎師。進萬善殿。駕隨到。傳諭免禮賜坐。上慰勞畢。敕學士王熙馮溥曹本榮狀元孫承恩徐元文至。上命學士問。老和尚來自天童。如何是天童得力句。師曰。奉皇上詔書。特特到此。問如何是正法眼藏。師豎拳曰。突出難辨。又問。如何是觀自在。師鼓掌曰。還聞么。復問。大學之道。在明明德。朱子曰。明明之也。如何是明之底道理。師曰。問取朱文公去。士皆無語。上甚欣喜。上曰。老和尚因甚機緣悟道。師曰。長疑產難因緣。後來有個會處。學士曰。大慧也從此打失布袋。者公案。畢竟作么生。師曰。明破即不堪。又問。女子出定公案。請下一轉語。師曰。任從滄海變。終不為君通。士曰。婆子請趙州轉藏經。只轉得半藏。那半藏作么生轉。師曰。學士起身禮拜皇上著。又問。發心參禪即是善。如何又說不思善不思惡。既善惡都不思。當何處著力。師曰。善惡總從心生。心若不生。善惡何著。士沉吟。師震威一喝。上曰。才涉思惟。總成意識邊事。師曰。大哉王言。上問。如何是悟后底事。師曰。待皇上悟后即知。學士進曰。悟即不問。師曰。問即不悟。上首
【現代漢語翻譯】 現代漢語譯本 逼。又恢復原來的身份領眾住持。這時巖頭（人名，禪宗大師）說，我這老朽的室內，像冰一樣枯寂，正該在今天開爐（比喻開始說法）。要怎樣才能接續佛法的火焰，光輝相連呢？師父拱手說，這就要靠各位同修努力了。 順治己亥年（1659年）夏天，師父**入京。皇上命令迎接師父，進入萬善殿。皇上親自駕臨，傳旨免去禮節賜座。皇上慰問完畢，敕令學士王熙、馮溥、曹本榮、狀元孫承恩、徐元文到場。皇上命令學士發問：『老和尚來自天童（浙江一寺廟），什麼是天童最得力的一句話？』師父說：『奉皇上詔書，特地到此。』問：『什麼是正法眼藏（佛法精髓）？』師父豎起拳頭說：『太突出，難以辨認。』又問：『如何是觀自在（觀世音菩薩的別稱）？』師父鼓掌說：『聽到了嗎？』又問：『《大學》的道理，在於彰顯光明的德行。朱熹說，是彰顯它啊。什麼是彰顯它的道理？』師父說：『去問朱文公（朱熹的謚號）吧。』學士們都無話可說。皇上非常高興。皇上說：『老和尚因什麼機緣開悟？』師父說：『長久以來懷疑婦人難產的因緣，後來有個體會之處。』學士說：『大慧（禪宗大師）也因此丟了布袋。』這個公案，到底是怎麼回事？師父說：『說破了就不值錢了。』又問：『女子出定（禪定）的公案，請您下一句轉語。』師父說：『任憑滄海變遷，我始終不為你所動。』學士說：『老婦人請趙州（禪宗大師）轉藏經，只轉了半藏，那半藏怎麼轉？』師父說：『學士起身禮拜皇上吧。』又問：『發心參禪就是善，為什麼又說不思善不思惡？既然善惡都不思，該在哪裡著力？』師父說：『善惡都從心生，心若不生，善惡在哪裡著落？』學士沉吟不語。師父震威一喝。皇上說：『才涉及思惟，就成了意識邊事。』師父說：『皇上說得太好了。』皇上問：『什麼是悟道后的事？』師父說：『等皇上悟道后就知道了。』學士進言說：『悟了就不問了。』師父說：『問了就不悟了。』皇上首肯。
【English Translation】 English version He was restored to his former position as abbot. Then Yantou (name of a Chan master) said, 'In this old and withered room of mine, as cold as ice, it is time to light the furnace (metaphor for starting to preach). How can we connect the flame of Dharma and link its radiance?' The master cupped his hands and said, 'The effort lies entirely with you, my brothers.' In the summer of the year Jihai (1659) during the reign of Shunzhi, the master ** entered Beijing. The Emperor ordered him to be welcomed into the Hall of Myriad Virtues. The Emperor himself arrived and decreed that the master be exempt from formalities and offered a seat. After the Emperor finished his greetings, he ordered the academicians Wang Xi, Feng Pu, Cao Benrong, the Number One Scholar Sun Chengen, and Xu Yuanwen to attend. The Emperor instructed the academicians to ask: 'The old monk comes from Tiantong (a temple in Zhejiang), what is the most powerful saying of Tiantong?' The master said, 'I am here specifically by the Emperor's decree.' They asked, 'What is the Eye Treasury of the True Dharma (essence of Buddhism)?' The master raised his fist and said, 'Too prominent, difficult to discern.' They further asked, 'What is Avalokiteśvara (another name for Guanyin Bodhisattva)?' The master clapped his hands and said, 'Do you hear it?' They then asked, 'The principle of the Great Learning lies in illuminating virtue. Zhu Xi said, it is to illuminate it. What is the underlying principle of illuminating it?' The master said, 'Go ask Zhu Wengong (posthumous title of Zhu Xi).' The academicians were speechless. The Emperor was very pleased. The Emperor said, 'What was the opportunity for the old monk to attain enlightenment?' The master said, 'For a long time, I doubted the cause of a woman's difficult labor, and later I had an understanding.' The academician said, 'Dahui (a Chan master) also lost his bag because of this.' What is the meaning of this case? The master said, 'It is worthless once it is explained.' They further asked, 'Regarding the case of the woman emerging from samadhi (meditative state), please give a turning phrase.' The master said, 'Let the seas change, I will never be moved by you.' The academician said, 'The old woman asked Zhao Zhou (a Chan master) to turn the scriptures, but only half of them were turned. How should the other half be turned?' The master said, 'Academicians, rise and pay respects to the Emperor.' They further asked, 'The aspiration to practice Chan is good, but why is it said not to think of good or evil? Since neither good nor evil is thought of, where should one exert effort?' The master said, 'Good and evil both arise from the mind. If the mind does not arise, where do good and evil land?' The academician pondered in silence. The master gave a thunderous shout. The Emperor said, 'As soon as thought is involved, it becomes a matter of consciousness.' The master said, 'The Emperor's words are great.' The Emperor asked, 'What is the matter after enlightenment?' The master said, 'You will know after the Emperor is enlightened.' The academician added, 'If one is enlightened, one does not ask.' The master said, 'If one asks, one is not enlightened.' The Emperor nodded in agreement.
肯復問。有個雪嶠和尚。聞渠真率不事事。末後示寂甚超脫。老和尚可知其人否。師曰。先法叔住開先時。曾受西堂之職。及示寂雲門。遺命主後事。乃述。雪老人。于丁亥年八月十九日示微疾。次日封鐘版。親書一紙。示眾曰。小兒曹。生死路上須逍遙。皎月冰霜。曉吃杯茶。坐脫去了。至二十六日酉時。果索茶飲。唱雪花飛之句。奄然坐逝。然近代如林皋和尚之升堂告眾。箬庵和尚之預定逝期。其事詳載塔銘。皆忞所撰。則又不止一雪嶠老人也。上曰。學道須是恁么方好。是日自辰至午。方始回宮。
上一日問。南泉斬貓意旨如何。師曰。直逼生蛇立化龍。上曰。趙州當日。頂草鞋出去。南泉許為救得貓兒。若問老和尚。合作么生。師曰。老凍膿。為他閑事長無明。
上一日。手書大學之道在明明德。拈起曰。請老和尚。下一轉語。師曰。日輪正卓午。上問。梁武帝見達磨問。如何是聖諦第一義。磨曰廓然無聖。意旨如何。師曰。綿包特石。上曰。對朕者誰。磨曰不識。又作么生。師曰。鐵裹泥團。上曰。今問老和尚。如何是聖諦第一義。師曰。天無二日。民無二王。上曰。對朕者誰聻。師曰。即日恭惟皇上聖躬萬福。
上自召見師后。駕數幸萬善殿。師屢辭還山。上留法嗣旅庵月山曉晰。開
【現代漢語翻譯】 現代漢語譯本 肯復問：有一位雪嶠和尚（法號），聽說他天真率直，不拘小節，最終示寂（圓寂）時非常灑脫。老和尚您知道這個人嗎？ 師父說：先法叔（法號）住在開先寺時，曾擔任西堂的職務，去世后在雲門寺，留下遺命主持後事。據記載，雪老人（法號）于丁亥年（具體年份需要查對，此處指清朝，公元紀年待查）八月十九日略感不適，次日封鐘版（停止報時），親筆寫下一張紙，告誡眾人說：『小兒曹，生死路上須逍遙，皎月冰霜，曉吃杯茶，坐脫去了。』到了二十六日酉時，果然要茶喝，唱著『雪花飛』的句子，安然坐化去世。然而，近代像林皋和尚升堂告眾，箬庵和尚預先確定逝世日期，這些事情詳細記載在塔銘中，都是忞（人名）所撰寫的，那麼就不止雪嶠老人一人了。 皇上說：學道就應該是這樣才好。這一天從辰時到午時，才返回皇宮。
皇上有一天問道：南泉斬貓的意旨是什麼？ 師父說：直接逼迫生蛇，使其立刻化為龍。 皇上說：趙州和尚當日，頭頂草鞋出去，南泉和尚認為他救了貓兒。如果問老和尚您，應該怎麼做？ 師父說：老凍膿（老糊塗），因為他多管閒事，徒增無明。
皇上有一天，親手書寫『大學之道，在明明德』。拿起字幅說：請老和尚，下一句轉語。 師父說：日輪正當午。 皇上問：梁武帝（南朝梁，公元502-549年）見達磨祖師，問『如何是聖諦第一義？』達磨祖師回答『廓然無聖』，意旨是什麼？ 師父說：綿包特石（比喻外柔內剛）。 皇上說：『對朕者誰？』達磨祖師回答『不識』，又是什麼意思？ 師父說：鐵裹泥團（比喻頑固不化）。 皇上說：現在問老和尚您，如何是聖諦第一義？ 師父說：天無二日，民無二王。 皇上說：『對朕者誰呢？』 師父說：即日恭祝皇上聖躬萬福。
皇上自從召見師父后，多次駕臨萬善殿。師父多次辭謝要返回山林，皇上挽留法嗣旅庵月山曉晰（人名）開堂說法。
【English Translation】 English version Ken asked again: There was a monk named Xueqiao (Dharma name), and I heard that he was genuine and unconstrained, not concerned with trivial matters, and ultimately very detached when he passed away. Does the old monk know this person? The master said: When my late Dharma uncle (Dharma name) lived in Kaixian Temple, he once held the position of Xitang (West Hall), and after his death in Yunmen Temple, he left a will to preside over the affairs. It is recorded that the Elder Xue (Dharma name) felt slightly unwell on the nineteenth day of the eighth month of the Dinghai year (the specific year needs to be checked, here referring to the Qing Dynasty, the Gregorian calendar year to be determined), and the next day he sealed the bell board (stopped the timekeeping) and personally wrote a paper, admonishing everyone: 'Little ones, you must be carefree on the road of life and death, with bright moon and frost, drink a cup of tea in the morning, and pass away while sitting.' On the twenty-sixth day at You time (5-7pm), he indeed asked for tea, chanted the sentence 'Snowflakes fly', and passed away peacefully in a seated posture. However, in modern times, like the Abbot Lingao announcing to the public in the hall, and the Abbot Ruoan predetermining the date of death, these events are recorded in detail in the pagoda inscriptions, all written by Min (person's name), so it is not just Elder Xueqiao alone. The Emperor said: Studying the Way should be like this. This day, it was from Chen time (7-9am) to Wu time (11am-1pm) that he returned to the palace.
One day, the Emperor asked: What is the meaning of Nanquan cutting the cat? The master said: Directly forcing the living snake to transform into a dragon immediately. The Emperor said: That day, when Zhao Zhou wore straw sandals on his head and went out, Nanquan considered him to have saved the cat. If I ask the old monk, what should be done? The master said: Old frozen pus (old fool), because he meddles in other people's business, increasing ignorance in vain.
One day, the Emperor personally wrote 'The Way of Great Learning lies in illuminating virtue'. Picking up the calligraphy, he said: Please, old monk, add a turning phrase. The master said: The sun is right at noon. The Emperor asked: When Emperor Wu of Liang (Southern Liang Dynasty, 502-549 AD) met Bodhidharma, he asked, 'What is the first meaning of the Holy Truth?' Bodhidharma replied, 'Vast emptiness, no holiness.' What is the meaning? The master said: Cotton wrapping a special stone (metaphor for being outwardly soft but inwardly strong). The Emperor said: 'Who is facing me?' Bodhidharma replied, 'I don't know.' What does that mean? The master said: Iron wrapped in a mud ball (metaphor for being stubborn and unyielding). The Emperor said: Now I ask you, old monk, what is the first meaning of the Holy Truth? The master said: There are not two suns in the sky, and there are not two kings among the people. The Emperor said: 'Who is facing me then?' The master said: Today, I respectfully wish His Majesty a thousand blessings.
Since the Emperor summoned the master, he has visited the Wanshan Hall many times. The master repeatedly declined and wanted to return to the mountains, but the Emperor retained the Dharma heir Luan Yueshan Xiaoxi (person's name) to open the hall and preach the Dharma.
法善果隆安。駕躬送出京。錫弘覺禪師印號。師南還。謝天童金粟院事。投老會稽化鹿之平陽。鼎建寶坊于黃龍峰下。為開山第一代焉至康熙甲寅六月廿有七日。說偈吉祥而逝。世壽七十九。僧臘五十五。有九會語錄。布水臺集若干卷。行世。
寧波府雪竇石奇通云禪師
婁東徐氏。幼因篤疾。陡現異境。乃辭母。脫白于南廣遇老宿。令看父母未生前話。遊方至瓶窯顯聖。疑情大發。后參天童。屢呈所見。童叱出。忽一日入室。未啟口。童便棒。於是大徹。頓脫凝滯。不離左右者。十有三載。崇禎辛巳。童命住臺之靈鷲。僧問。如何是靈鷲境。師曰。秀峰齊插耳。曰如何是境中人。師曰。覿面案山橫。曰如何是目前事。師打曰。腦後薦取。問一口氣不來。甚處安身立命。師曰。鼻孔撩天。顧邑侯問。宗門事從何門得入。師曰。從無門入。曰儒家必從讀書門入。無門如何得入。師曰。銅墻鐵壁。曰那裡是銅墻鐵壁。師曰。刻刻在前。師問正侍者。寒時寒殺。熱時熱殺。你試道看。正曰。寒時由他寒。熱時由他熱。耿兵憲敘話次。師曰。公本分事相應也未。曰要自家親到。師曰。如何是親到訊息。曰正要求指示。師曰。未舉步時三十棒。次日耿呈頌。師閱畢曰。未在更道。耿擬進語。師驀掩其口。
上
【現代漢語翻譯】 現代漢語譯本 法善果隆禪師在隆安年間（具體年份缺失，無法轉換為公元紀年）。皇帝親自送他出京，並賜予『弘覺禪師』的印號。禪師南歸，辭去了天童寺和金粟院的職務，晚年在會稽化鹿的平陽隱居，在黃龍峰下建造寺廟，成為開山第一代祖師。康熙甲寅年六月二十七日（1674年）說完偈語后吉祥圓寂，世壽七十九歲，僧臘五十五年。著有《九會語錄》、《布水臺集》等若干卷，流傳於世。
寧波府雪竇山的石奇通云禪師
是婁東徐氏人。小時候因為重病，突然出現奇異的景象，於是辭別母親，在南廣寺跟隨一位老和尚出家。老和尚讓他參『父母未生前』的話頭。後來雲遊到瓶窯顯聖寺，疑情大發。之後參拜天童禪師，多次呈述自己的見解，都被天童禪師呵斥。有一天進入方丈室，還沒開口，天童禪師就打了他一棒，於是大徹大悟，頓脫凝滯。跟隨天童禪師左右十三年。崇禎辛巳年（1641年），天童禪師命他住持臺州的靈鷲寺。有僧人問：『如何是靈鷲境？』禪師說：『秀峰齊插耳。』僧人問：『如何是境中人？』禪師說：『覿面案山橫。』僧人問：『如何是目前事？』禪師打了一下說：『腦後薦取。』問：『一口氣不來，甚處安身立命？』禪師說：『鼻孔撩天。』顧邑侯問：『宗門事從何門得入？』禪師說：『從無門入。』邑侯說：『儒家必從讀書門入，無門如何得入？』禪師說：『銅墻鐵壁。』邑侯說：『那裡是銅墻鐵壁？』禪師說：『刻刻在前。』禪師問正侍者：『寒時寒殺，熱時熱殺，你試道看。』正侍者說：『寒時由他寒，熱時由他熱。』耿兵憲敘話時，禪師說：『公本分事相應也未？』耿兵憲說：『要自家親到。』禪師說：『如何是親到訊息？』耿兵憲說：『正要求指示。』禪師說：『未舉步時三十棒。』次日耿兵憲呈上頌，禪師看完后說：『未在更道。』耿兵憲想要說話，禪師突然摀住他的嘴。
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【English Translation】 English version The virtuous Chan master Guo Long lived during the Long'an era (specific year missing, cannot be converted to AD). The emperor himself saw him off from the capital and bestowed upon him the title and seal of 'Hongjue Chan Master'. The master returned south, resigning from his positions at Tiantong Monastery and Jin Su Temple. In his later years, he resided in seclusion in Pingyang, Huilu, Kuaiji, and built a temple at the foot of Huanglong Peak, becoming the first generation founder. On the 27th day of the sixth month of the Jia Yin year of the Kangxi reign (1674 AD), he passed away peacefully after reciting a verse, at the age of seventy-nine, with fifty-five years as a monk. He authored the 'Nine Assemblies Sayings' and the 'Bushuitai Collection', among other volumes, which are circulated in the world.
Chan Master Shiqi Tongyun of Xuedou Mountain, Ningbo Prefecture
He was a member of the Xu family of Loudong. As a child, due to a serious illness, he suddenly experienced extraordinary visions. He then bid farewell to his mother and became a monk at Nan Guang Temple under an old monk. The old monk instructed him to contemplate the 'before parents were born' koan. Later, he traveled to Xiansheng Temple in Pingyao, where his doubts greatly intensified. Afterwards, he visited Chan Master Tiantong and repeatedly presented his views, but was always scolded by Chan Master Tiantong. One day, upon entering the abbot's room, before he could speak, Chan Master Tiantong struck him with a staff, and he suddenly attained great enlightenment, instantly shedding his stagnation. He remained by Chan Master Tiantong's side for thirteen years. In the Xin Si year of the Chongzhen reign (1641 AD), Chan Master Tiantong ordered him to reside at Lingjiu Temple in Taizhou. A monk asked: 'What is the realm of Lingjiu?' The master said: 'The peaks of Xiu stand tall like inserted ears.' The monk asked: 'What is the person within the realm?' The master said: 'The desk mountain lies horizontally before your face.' The monk asked: 'What is the matter at hand?' The master struck him and said: 'Recommend it from behind your head.' Asked: 'When the last breath does not come, where does one settle down and establish life?' The master said: 'The nostrils reach for the sky.' Magistrate Gu asked: 'From what gate does one enter the affairs of the Zen school?' The master said: 'Enter from the gateless gate.' The magistrate said: 'Confucians must enter from the gate of reading, how can one enter without a gate?' The master said: 'Copper walls and iron walls.' The magistrate said: 'Where are the copper walls and iron walls?' The master said: 'They are always before you.' The master asked the attendant Zheng: 'When it's cold, it's freezing cold; when it's hot, it's scorching hot. Try to say something about it.' The attendant Zheng said: 'When it's cold, let it be cold; when it's hot, let it be hot.' When Geng Bingxian was conversing, the master said: 'Have you corresponded with your fundamental affairs?' Geng Bingxian said: 'One must personally arrive.' The master said: 'What is the news of personally arriving?' Geng Bingxian said: 'I am precisely seeking instruction.' The master said: 'Thirty blows before you even take a step.' The next day, Geng Bingxian presented a eulogy. After the master read it, he said: 'Not yet, say more.' Geng Bingxian was about to speak, but the master suddenly covered his mouth.
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堂。一二三四五六七。逗到今朝是人日。春風驀面忽相逢。撲破鼻頭撞破額。靈鷲寺里。今日有齋。大眾開單展缽。拈匙放箸則且置。應時及節一句作么生。泥牛起舞春悠悠。不風流處也風流。
受景星巖請升座。春山疊亂青。春水漾虛碧。寥寥天地間。獨立望何極。古德恁么說話。大似在孤峰頂上。等個人來。大眾且道。他要等個甚麼人。擊香幾曰。定光金地遙招手。智者江陵暗點頭。
受雪竇請升座。杲日當空。十虛普照。清風匝地。遍界全彰。如是則景星與雪竇齊高。乳峰與玉柱一體。瀑飛千丈影含珠。星墜半巖光映月。無彼無此。誰去誰來。諸仁者。若能會得。不妨全明全暗。全放全收。放行把住。自在縱橫。一切臨時。不容擬議。正當恁么時一句。作么生道。明年自有新條在。惱亂春風卒未休。
建法堂上堂。臘月正窮冬。日日是好日。百草頭呈古佛家風。一毫端現寶王剎。直得普賢大士。運斤成風。文殊師利。不拘繩墨。所以道。建大廈非一木之能。濟巨川非一棹之力。況慧日高懸。法幢重建。且道。畢竟承誰恩力。還委悉么。分明舉鼎調羹手。撥轉如來正法輪。
上堂。長安甚鬧。吾國晏然。拈拄杖曰。大眾。不可道拄杖子不晏然也。遂點曰。低聲低聲。
解制上堂。
【現代漢語翻譯】 現代漢語譯本 法堂。一二三四五六七。說到今天正是人日（中國傳統節日）。春風迎面忽然相逢，撲破鼻頭撞破額頭。靈鷲寺里，今天有齋飯。各位打開飯單，展開飯缽。拿起筷子放下筷子暫且不說，應時應景的一句話怎麼說？泥做的牛跳起舞來，春意悠長，不風流的地方也顯得風流。
受景星巖的邀請升座。春天的山巒重重疊疊，一片青翠。春天的水波盪漾，一片空靈碧綠。空曠的天地之間，獨自站立，望向遠方，有什麼盡頭呢？古人這樣說話，很像在孤峰頂上，等待一個人來。各位，你們說，他要等什麼人？（敲擊香幾說）定光佛（Dipamkara）在金色的土地上遙遙招手，智者大師（智顗）在江陵暗暗點頭。
受雪竇寺的邀請升座。太陽高照天空，十方世界普遍照亮。清風吹拂大地，整個世界完全彰顯。像這樣，景星巖和雪竇寺一樣高，乳峰和玉柱峰渾然一體。瀑布飛流千丈，水影包含珍珠，星星墜落半山，光芒映照月亮。沒有彼此，誰去誰來？各位，如果能夠領會，不妨完全明瞭，完全闇昧，完全放開，完全收回。放開和把握，自在縱橫，一切隨機應變，不容猶豫。正在這個時候，一句話怎麼說？明年自有新的枝條生長，擾亂春風終究不會停止。
建造法堂上堂。臘月正是寒冬，每天都是好日子。各種草木都呈現出古佛的家風，一根毫毛的末端顯現寶王佛剎。使得普賢菩薩，揮動斧頭，形成風勢，文殊師利菩薩，不被繩墨所拘束。所以說，建造大廈不是一棵樹木的能力，渡過大河不是一根船槳的力量。況且智慧的太陽高高懸掛，法幢重新建立。那麼，究竟承受誰的恩德和力量？還明白嗎？分明是舉鼎調羹的手，撥轉如來正法輪（Dharmacakra）。
上堂。長安非常熱鬧，我國安然無事。（拿起拄杖說）各位，不要說拄杖不安然無事啊！（敲擊拄杖說）小聲點，小聲點。
解制上堂。
【English Translation】 English version Dharma Hall. One, two, three, four, five, six, seven. Arriving at today, it is Renri (Day of Human Beings). The spring breeze suddenly meets the face, smashing the nose and hitting the forehead. In Lingjiu Temple (Vulture Peak Monastery), there is a vegetarian meal today. The assembly opens the menu and spreads out the bowls. Putting down the chopsticks is set aside for the moment. How to say a phrase that is appropriate for the time and season? The mud cow dances, and spring is leisurely. Even where there is no romance, there is romance.
Invited by Jingxing Rock to ascend the seat. The spring mountains are layered and chaotic, green. The spring water ripples, empty and green. In the vastness of heaven and earth, standing alone, what is the limit of looking? The ancient worthies spoke like this, much like waiting for someone on the top of a solitary peak. Assembly, what kind of person is he waiting for? (Striking the incense table, saying) Dipamkara (定光佛) remotely beckons in the golden land, and Zhiyi (智顗) secretly nods in Jiangling.
Invited by Xuetou Temple to ascend the seat. The bright sun is in the sky, universally illuminating the ten directions. The clear wind sweeps the earth, completely manifesting the entire realm. Thus, Jingxing Rock and Xuetou Temple are equally high, and Milk Peak and Jade Pillar Peak are one. The waterfall flies thousands of feet, the shadow containing pearls, the stars fall halfway down the mountain, the light reflecting the moon. Without this or that, who goes and who comes? All of you, if you can understand, you may as well be completely clear, completely obscure, completely released, completely retracted. Releasing and grasping, freely and horizontally, everything is temporary, allowing no deliberation. At just such a time, how to say a phrase? Next year, there will be new branches, disturbing the spring breeze will not stop.
Building the Dharma Hall, ascending the hall. The twelfth month is the depth of winter, every day is a good day. The heads of all grasses present the family style of the ancient Buddha, and the tip of a hair manifests the Treasure King's Buddha Land. It makes Samantabhadra (普賢菩薩) wield his axe, forming a wind, and Manjushri (文殊師利菩薩) is not bound by the rules. Therefore, it is said that building a mansion is not the ability of one tree, and crossing a great river is not the power of one oar. Moreover, the sun of wisdom hangs high, and the Dharma banner is rebuilt. Then, after all, who's grace and power do we bear? Do you still know? Clearly, it is the hand that lifts the tripod and seasons the soup, turning the Dharma wheel (Dharmacakra) of the Tathagata.
Ascending the hall. Chang'an is very noisy, our country is peaceful. (Picking up the staff, saying) Assembly, do not say that the staff is not peaceful! (Tapping the staff, saying) Lower your voice, lower your voice.
Dissolving the retreat, ascending the hall.
僧出叉手而立。師曰。且站一邊。僧以拳加頭上。師曰。捏怪作么。僧又加一拳。師曰。不識羞。僧繞禪床。彈指一下。師便打。乃曰。正月十五。泥牛輒舞。布袋打開。西秦東魯。
上堂。一之日寒風急。寸絲不掛底。即乃頂門裂。裂裂。現出三頭六臂。把主風神一摑。直得須彌山倒地。無數英俊𨁝跳。禪和被他壓死。不能轉身吐氣。直待春雷起蟄。驀地叫曰。屈屈屈。堪述。絕後再蘇。真欺不得。喝一喝。
上堂。古人道。者一片田地。分付來多時了也。我立地待你構去。是則是。誣人之罪。義所難容。
上堂。五月十五。榴花噴火。寶王剎海高懸。直得萬歲塔與乳峰山。一齊起舞。且道。何故。國有定亂之劍。家有白澤之圖。
上堂。舉僧問雲門。一言道盡時如何。門曰。老僧在爾缽盂里。師乃呵呵大笑曰。大眾分明記取。
法幢上座。請上堂。永嘉祖道場。法幢乃重建。宰護眾檀臨。山光映佛面。今日山僧來。普請看方便。豎起拄杖曰。大眾見不見。見則便與么去。隨處作主。遇緣即宗。當年本山真覺大師。到曹溪時。振錫三下。卓然而立。遂一宿而返。今朝不妨有個同參。若不見山僧。大似勞而無功。所以宗師唱導。譬如滄溟上客。獨泛蘭舟。月渚煙波。隨情放曠。欲拋香
【現代漢語翻譯】 現代漢語譯本： 僧人出來叉手站立。趙州禪師說：『暫且站到一邊去。』僧人用拳頭擊打自己的頭部。趙州禪師說：『裝模作樣幹什麼？』僧人又擊打一拳。趙州禪師說：『不知羞恥。』僧人繞著禪床走動，彈了一下手指。趙州禪師便打了他，並說：『正月十五（元宵節），泥做的牛也跳起舞來。打開布袋，西邊的秦地和東邊的魯地。』
趙州禪師上堂說法：『一之日（指農曆十一月）寒風凜冽，一絲不掛。即使是頂門破裂，裂開，顯現出三頭六臂，一把抓住風神，也能把須彌山（佛教中的聖山）打倒在地。無數英雄豪傑跳躍，禪和（指僧人）被他壓死，不能轉身呼吸。直到春雷驚醒蟄伏的生物，突然叫喊：屈、屈、屈，值得稱述。絕望之後又復甦，真是欺騙不得。』喝一聲。
趙州禪師上堂說法：『古人說，這一片田地，交付給你們很久了。我站在這裡等你們來耕耘。』說的是對的，但誣陷人的罪過，道義上難以容忍。
趙州禪師上堂說法：『五月十五（端午節），石榴花如火焰般綻放。寶王剎海（指佛寺）高高懸掛，萬歲塔和乳峰山一起跳舞。』且說，為什麼呢？國家有平定叛亂的寶劍，家中有白澤（古代神獸）的圖。
趙州禪師上堂說法：舉例說，有僧人問雲門禪師：『一句話說盡的時候，怎麼樣？』雲門禪師說：『老僧在你缽盂里。』趙州禪師於是哈哈大笑說：『大家分明記住。』
法幢上座，請上堂說法。永嘉（地名）祖師的道場，法幢（人名）重新修建。地方官員和眾位施主前來。山光映照佛面。今天山僧我來了，請大家看我方便說法。豎起拄杖說：『大家看見了嗎？看見了就這麼去，隨處做主，遇到機緣就抓住。』當年本山真覺大師，到曹溪（地名，六祖慧能所在地）時，振錫三下，卓然而立，住了一夜就返回了。今天不妨也有個同參。如果不見山僧，就太像是勞而無功了。所以宗師的引導，譬如滄溟上的客人，獨自劃著蘭舟，在月光下的水邊和煙霧中，隨心所欲地放縱。想要拋棄香
【English Translation】 English version: A monk came forward and stood with his hands folded. Master Zhao Zhou said, 'Stand aside for now.' The monk struck his head with his fist. Master Zhao Zhou said, 'What are you doing, acting strangely?' The monk struck another blow. Master Zhao Zhou said, 'Shameless.' The monk walked around the meditation bed and snapped his fingers. Master Zhao Zhou then hit him and said, 'On the fifteenth day of the first month (Lantern Festival), even the mud ox dances. Open the cloth bag, the western Qin and eastern Lu.'
Master Zhao Zhou ascended the hall to preach: 'On the first day of the eleventh month, the cold wind is biting, not a thread is hanging. Even if the top of the head is split open, revealing three heads and six arms, grabbing the wind god, one can knock Mount Sumeru (the sacred mountain in Buddhism) to the ground. Countless heroes jump, and the Chan monks are crushed to death by him, unable to turn around and breathe. Until the spring thunder awakens the hibernating creatures, suddenly shouting: Qu, Qu, Qu, worthy of mention. After despair, it revives, truly cannot be deceived.' A shout.
Master Zhao Zhou ascended the hall to preach: 'The ancients said, this piece of land has been entrusted to you for a long time. I stand here waiting for you to cultivate it.' It is true, but the crime of slandering people is morally intolerable.
Master Zhao Zhou ascended the hall to preach: 'On the fifteenth day of the fifth month (Dragon Boat Festival), pomegranate flowers bloom like flames. The Bao Wang Ksha Hai (referring to Buddhist temple) hangs high, and the Wansui Pagoda and the Ru Feng Mountain dance together.' And say, why? The country has a sword to quell rebellion, and the family has a picture of Bai Ze (an ancient mythical creature).'
Master Zhao Zhou ascended the hall to preach: 'For example, a monk asked Zen Master Yunmen: 'What is it like when one word says it all?' Zen Master Yunmen said, 'The old monk is in your alms bowl.' Master Zhao Zhou then laughed loudly and said, 'Everyone, remember clearly.'
Venerable Fa幢 (Fa幢, name of a monk) , please ascend the hall to preach. Yongjia (Yongjia, place name) Ancestor's monastery, Fa幢 (Fa幢, name of a monk) rebuilt. Local officials and all the benefactors came. The mountain light reflects the Buddha's face. Today, I, the mountain monk, have come, please everyone watch my expedient preaching. Raising his staff, he said, 'Have you all seen it? If you have seen it, then go like this, be the master everywhere, and seize the opportunity when you encounter it.' In those years, True Awareness Master of this mountain, when he arrived at Cao溪 (Cao溪, place name, where the Sixth Patriarch Hui Neng was located), shook his staff three times, stood upright, stayed for one night and returned. Today, there may as well be a fellow practitioner. If you do not see the mountain monk, it is too much like laboring without merit. Therefore, the guidance of the master is like a guest on the vast ocean, rowing a boat alone, indulging at will in the moonlit waters and mist. Wanting to abandon the incense
餌。為待長鯨。即今還有么。卓拄杖曰。三千劍客分明在。那許莊周致太平。
上堂。月朔月望。月圓月缺。一句全提。萬機寢削。卓拄杖曰。看看擲下來也。咄。
小參。舉五祖住太平時。上堂曰。太平不會禪。一向外邊走。臘月三十夜。贏得一張口。且道。如何是太平口。自曰。兩片皮也不識。五祖與么賣弄口皮即得。要是衲僧受用則未在。山僧不恁么。雪竇不會禪。一向家裡坐。臘月三十夜。分明成話墮。扯索底扯索。抬木底抬木。谷應山鳴。聲光轆轆。呵呵呵。夜深山寺暖烘烘。個個寮房一爐火。
順治庚子。師還南廣。革應為禪。浚鹽鐵河。直達于寺。以利舟楫。閱三載。將東歸乳峰。未幾疾作。命二侍舉時。皆以子時對。乃點首。至午夜端坐而化。門人迎龕返四明。窆于妙高峰頂。世壽七十。臘四十有五。
嘉興府古南牧云通門禪師
常熟張氏子。丱歲禮興福洞聞老宿為師。初參博山。次謁天童于金粟。童問。即今事作么生。師擬議。童便打。師禮拜。童于背上。筑一拳曰。你若作打會。入地獄如箭。自是發憤咨參。後上天童。題萬松關偈曰。古路松陰廿里長。過時誰覺骨清涼。童曰。何不道過時誰不骨清涼。師于言下豁然。又作活眼泉偈。正思索時。偶右手於左臂一觸
。忽然契悟。久掌記室。出住古南。僧問。臨濟初住院曰。我欲於此建立黃檗宗旨。如何是黃檗宗旨。師打曰。一棒血淋淋。曰今日問和尚。如何是天童宗旨。又作么生。師又打曰。再犯不容。僧禮拜。師復打。曰恩大難酬。師曰。道得一半。問不生不滅是如何。師曰。好人不肯做。定要屎里臥。問天不能蓋。地不能載時如何。師曰。放下坐具著。曰恁么則天上天下唯我獨尊。師打曰。未到你在。僧作禮曰。彼既丈夫我亦爾。師曰。只恐不是玉。
上堂。舉遵布衲于藥山浴佛次。山問曰。汝只浴得者個。還浴得那個么。遵曰。把將那個來。藥山便休。藥山垂絲千尺。意在深潭。遵布衲鉤在不疑。四楞塌地。祇如藥山休去。還有商量也無。擲下拄杖曰。不勞再勘。
上堂。舉世尊一日昇座。文殊白椎曰。諦觀法王法。法王法如是。世尊便下座。老將不談兵。文殊特請纓。一朝權在手。便把令來行。正當恁么時。山僧性命。在諸人手裡。其或眼目定動。諸人性命。卻在山僧手裡。卓拄杖下座。
上堂。古南個村僧。性燥多瞋罵。佛法懶得說。終日尋人打。打打打。上士笑呵呵。下士便驚怕。怕怕怕。好事不出門。惡事傳天下。
上堂。供養百千諸佛。不如供養個無心道人。釋迦老子。好與三十棒
【現代漢語翻譯】 現代漢語譯本：忽然（僧人）契合領悟。（這位禪師）長期掌管文書事務，後來到古南寺當住持。有僧人問：（禪師）臨濟（義玄禪師）剛到寺院當住持時說：『我想要在這裡建立黃檗（希運禪師）的宗旨。』什麼是黃檗的宗旨？禪師打了他一下，說：『一棒子下去血淋淋的。』（僧人）說：『今天我問和尚（指禪師），什麼是天童（正覺禪師，即禪師本人）的宗旨？』又該怎麼說呢？禪師又打了一下，說：『再犯就不容情了。』僧人行禮拜謝。禪師又打了一下，說：『恩情太大難以報答。』禪師說：『（你）只說對了一半。』（又有人）問：『不生不滅是什麼？』禪師說：『好人不願意做，一定要在糞堆里躺著。』（又有人）問：『天不能覆蓋，地不能承載時，該怎麼辦？』禪師說：『放下坐具吧。』（僧人）說：『既然這樣，那麼天上天下唯我獨尊。』禪師打了一下，說：『還沒到你呢。』僧人作揖說：『他既然是大丈夫，我也是大丈夫。』禪師說：『只怕你不是玉。』
（禪師）上堂說法，舉例說遵布衲在藥山（惟儼禪師）那裡洗浴佛像時，藥山問他說：『你只洗得了這個（指佛像），還能洗得了那個（指佛性）嗎？』遵（布衲）說：『把那個拿來。』藥山便不再說話。藥山垂下千尺絲線，意在深潭之中，遵布衲毫不懷疑地就鉤了上來，四四方方地落了地。就像藥山停止追問這件事，還有商量的餘地嗎？』扔下拄杖說：『不用再勘驗了。』
（禪師）上堂說法，舉例說世尊（釋迦牟尼佛）有一天升座，文殊（文殊菩薩）敲木槌說：『仔細觀察法王的法，法王的法就是這樣。』世尊便走下座位。老將不談論戰爭，文殊特別請求參戰。一旦權力在手，便開始發號施令。正在這個時候，山僧（指禪師自己）的性命，在各位的手裡。如果各位的眼珠稍有轉動，各位的性命，卻在山僧的手裡。』放下拄杖走下座位。
（禪師）上堂說法，（說）古南有個鄉下僧人，性情急躁，經常嗔怒罵人，佛法懶得說，整天找人打架。打打打，上等根器的人笑呵呵，下等根器的人便驚慌害怕。怕怕怕，好事不出門，壞事傳天下。
（禪師）上堂說法，（說）供養成百上千的諸佛，不如供養一個無心的道人。釋迦老子，應該給他三十棒。
【English Translation】 English version: Suddenly, (the monk) had a profound realization. (This Chan master) had long been in charge of clerical affairs and later became the abbot of Gunan Temple. A monk asked: 'When (Chan Master) Linji (Yixuan) first arrived at the temple as abbot, he said, 'I want to establish the Huangbo (Xiyun) doctrine here.' What is the Huangbo doctrine?' The Chan master struck him and said, 'One blow, blood dripping.' (The monk) said, 'Today I ask the Abbot (referring to the Chan master), what is the Tiantong (Zhengjue, i.e., the Chan master himself) doctrine?' What should be said?' The Chan master struck him again and said, 'No forgiveness for repeated offenses.' The monk bowed in gratitude. The Chan master struck him again and said, 'The kindness is too great to repay.' The Chan master said, 'You only said half of it correctly.' (Someone else) asked: 'What is non-birth and non-death?' The Chan master said, 'Good people are unwilling to do it, they must lie in the dung heap.' (Someone else) asked: 'What should be done when the sky cannot cover and the earth cannot bear?' The Chan master said, 'Put down your sitting mat.' (The monk) said: 'In that case, I am the only one honored in heaven and earth.' The Chan master struck him and said, 'It's not your turn yet.' The monk bowed and said, 'Since he is a great man, so am I.' The Chan master said, 'I'm just afraid you are not jade.'
(The Chan master) ascended the hall to preach, citing the example of Zun, the cloth-robed monk, washing the Buddha statue at Yaoshan (Weiyan)'s place. Yaoshan asked him, 'You can only wash this one (referring to the Buddha statue), can you also wash that one (referring to Buddha-nature)?' Zun (the cloth-robed monk) said, 'Bring that one here.' Yaoshan stopped speaking. Yaoshan lowered a thousand-foot silk thread, intending to reach the deep pool. Zun, the cloth-robed monk, hooked it up without doubt, and it landed squarely on the ground. Just like Yaoshan stopping the questioning, is there still room for discussion?' He threw down his staff and said, 'No need to examine it again.'
(The Chan master) ascended the hall to preach, citing the example of the World Honored One (Sakyamuni Buddha) ascending the seat one day. Manjusri (Manjusri Bodhisattva) struck the gavel and said, 'Carefully observe the Dharma of the Dharma King, the Dharma of the Dharma King is like this.' The World Honored One then stepped down from the seat. Old generals do not talk about war, Manjusri specially requested to participate in the war. Once power is in hand, he begins to issue orders. At this very moment, the life of this mountain monk (referring to the Chan master himself) is in your hands. If your eyes move even slightly, your lives are in the hands of this mountain monk.' He put down his staff and stepped down from the seat.
(The Chan master) ascended the hall to preach, (saying) there was a village monk in Gunan, who was impatient and often angry and scolding. He was too lazy to talk about the Buddha Dharma and looked for people to fight all day long. Beat, beat, beat, the superior people laugh, the inferior people are frightened. Afraid, afraid, afraid, good deeds do not go out, bad deeds spread all over the world.
(The Chan master) ascended the hall to preach, (saying) offering to hundreds of thousands of Buddhas is not as good as offering to a mindless Daoist. Sakyamuni Buddha, he deserves thirty blows.
。有一人。長年不吃飯不道饑。有一人。終日吃飯不道飽。百丈老子。略較些子。便下座。
上堂。拋下拄杖曰。撲落非他物。復擎起作舞曰。縱橫不是塵。汝諸人還見山河及大地。全露法王身么。復擊香幾曰。一片榆楠木。敲來響殺人。
上堂。昨夜西風號不歇。遠近山頭都是雪。朝來依舊日頭紅。嶺上石人。凍得面板裂。下座。
請首座上堂。日南長至。節屆書云。天心復見。扶揚抑陰。紫羅抹額。繡裙腰甚。生標緻。赫赤布裙。無來替換。家無滯貨不發。所以烹金琢玉。須知作者鉗錘。荷教扶宗。全仗本色兄弟。揮佛日于西垂。回狂瀾于既倒。豈不是君子道長。小人道消。你大眾還見么。物宜求新。樓前海棠花。開卻一朵兩朵。人宜求舊。即日堂中第一座。少渠不得。且阿那個是第一座。卓拄杖曰。蘇州有。
住破山。指山門曰。石橋東鎖。古澗西來。佛祖門戶。古今洞開。還見么。祥麟及瑞鳳。盡入此山來。佛殿三面好。山中一所空王殿。喝退麻三斤。打開乾屎橛。甚處與古佛相見。以坐具打圓相曰。交。據室。金剛圈拋來。任你跳得。栗棘蓬刺來。盡你吞得。山僧尚有三十棒在。何故。臨濟門下。令不虛行。卓拄杖。
上堂。出山發尚青。還山齒半落。入門仔細看。青山宛
【現代漢語翻譯】 現代漢語譯本：有一個人，常年不吃飯也不覺得飢餓；有一個人，整天吃飯也不覺得飽。百丈老子（百丈禪師），稍微比較一下，便下了座。 上堂說法。扔下拄杖說：『撲落下來的不是其他東西。』又舉起拄杖作舞說：『縱橫交錯的不是塵埃。』你們這些人還看見山河大地完全顯露出法王（佛）的真身嗎？』又敲擊香幾說：『一片榆木楠木，敲起來響得要命。』 上堂說法。『昨夜西風怒號不停，遠近山頭都是雪。早晨起來依舊是紅日高照，嶺上的石人，凍得面板都裂開了。』說完下座。 請首座上堂說法。『日南長至（冬至），時節到了書云（古代曆書）。天心復見（指陰氣漸消，陽氣漸長）。扶揚抑陰。紫羅抹額，繡裙腰身，多麼標緻。赫赤布裙，沒有來替換。家裡沒有滯銷的貨物不發出去，所以要烹金琢玉。須知作者的鉗錘。荷教扶宗，全仗本色兄弟。揮佛日于西垂，回狂瀾于既倒。豈不是君子道長，小人道消。你們大家還看見嗎？物宜求新，樓前的海棠花，開了一朵兩朵。人宜求舊，即日堂中的第一座，少了他不行。且阿那個是第一座？』卓拄杖說：『蘇州有。』 住在破山（寺廟名），指著山門說：『石橋東邊鎖住，古澗西邊流來。佛祖的門戶，古今洞開。還看見嗎？祥麟和瑞鳳，都進入這座山來。佛殿三面都好，山中有一所空王殿（佛殿）。喝退麻三斤，打開乾屎橛。在什麼地方與古佛相見？』用坐具打個圓相說：『交。』據室。金剛圈拋來，任你跳得。栗棘蓬刺來，盡你吞得。山僧還有三十棒在。為什麼？臨濟門下（臨濟宗），命令不是虛設的。』卓拄杖。 上堂說法。『出山時頭髮還是青的，還山時牙齒掉了一半。入門仔細看，青山宛然。』
【English Translation】 English version: There is a person who never eats for years and doesn't feel hungry. There is a person who eats all day and doesn't feel full. Old Master Baizhang (Baizhang Zen Master), after a slight comparison, stepped down from his seat. Ascending the hall to preach, he threw down his staff and said, 'What falls is nothing else.' Then he raised his staff and danced, saying, 'What crisscrosses is not dust.' Do you all see the mountains, rivers, and the great earth fully revealing the Dharma King's (Buddha's) true body?' Then he struck the incense table and said, 'A piece of elm and nanmu wood, when struck, makes a deafening sound.' Ascending the hall to preach, 'Last night, the west wind howled incessantly, and the mountain peaks far and near were all covered in snow. This morning, the red sun still shines brightly, and the stone man on the ridge is so frozen that his skin is cracking.' After saying this, he stepped down from his seat. Inviting the head seat to ascend the hall to preach, 'The winter solstice arrives, and the season reaches the Book of Clouds (ancient almanac). The heart of heaven is seen again (referring to the gradual decline of yin and the growth of yang). Supporting the yang and suppressing the yin. A purple silk headband and an embroidered skirt, how elegant. A scarlet cloth skirt, with no replacement. Goods that are not selling are not released from the home, so gold must be cooked and jade carved. One must know the hammer of the author. To carry the teaching and support the sect, one relies entirely on brothers of the same nature. Waving the sun of the Buddha in the west, turning back the raging waves from collapse. Isn't this the way of the superior man growing and the way of the petty man diminishing? Do you all see it? Things should seek the new, the crabapple flowers in front of the building, blooming one or two blossoms. People should seek the old, the first seat in the hall today, cannot be without him. And who is the first seat?' He struck the staff and said, 'There is one in Suzhou.' Residing at Broken Mountain (name of a temple), pointing to the mountain gate and saying, 'The stone bridge is locked to the east, and the ancient stream flows from the west. The gate of the Buddha ancestors is open throughout ancient and modern times. Do you see it? Auspicious unicorns and phoenixes all enter this mountain. The three sides of the Buddha hall are good, and there is an empty King Hall (Buddha hall) in the mountain. Drive away three pounds of hemp, open the dried dung spatula. Where do you meet the ancient Buddha?' He made a circle with the seat and said, 'Exchange.' Occupying the room. The Vajra circle is thrown, let you jump. The chestnut hedgehog comes to prick, let you swallow. This monk still has thirty blows. Why? Under the Linji gate (Linji sect), the order is not in vain.' He struck the staff. Ascending the hall to preach, 'When leaving the mountain, the hair was still green, and when returning to the mountain, half of the teeth have fallen out. Look carefully upon entering the gate, the green mountains are as they were.'
如昨。黃葉打頭來。高林風索索。馳騁不知休。當初悔行腳。昔有梵志出家。白首而歸。鄰人見之曰。昔人尚存乎。梵志曰。吾猶昔人。非昔人也。鄰人皆愕然。非其言。大眾。鄰人只知百年一身。不知唸唸遷變。新新不住。梵志雖知當體無常。有變有滅。不知不變。于出家法中。尚欠一著。且如何是不變者。死生老病非他物。渴飲飢餐祇舊人。下座。
上堂。戰馬聽鑼聲。簇簇通身癢。臨濟吃拄杖。山河齊合掌。好事不瞞人。裁成憑郢匠。拈拄杖旋轉曰。山僧運斤也。諸人試摸鼻孔上。還有一點泥也無。復卓拄杖曰。多虛不如少實。
住極樂。開爐上堂。昭陽城外。煙水茫茫。極樂庵中。紅爐焰焰。向火焰中。拈一莖毛。貴圖大家知有。脫若七十三八十四。低頭打算。算到盡未來際。有甚了期。還會么。擊拂子曰。朝生鷂子撲天飛。
上堂。極樂極樂。天涯海角。鋪子將收。傢俬落索。雪峰木毬。普化鈴鐸。搖搖打打。捫捫摸摸。仔細看來。是何面目。鐘鳴銅山崩。劍舉蜀頭落。還會么。雲門參見睦州。會得秦時𨍏轢。參。
住鶴林上堂。僧問。舊店新開人盡睹。重光祖印乞師慈。師曰。殿前雙柏立。進曰。恁么則山靈生色。四眾沾恩。師曰。門外萬松排。僧禮拜。師乃曰。楊子江心大浪
【現代漢語翻譯】 現代漢語譯本： 如同昨日。黃葉飄落打在頭上。高大的樹林里風聲蕭瑟。奔波勞碌不知停歇。當初真後悔出家修行。從前有個修梵行的人出家，年老了才回家。鄰居看見他說：『以前的那個人還活著嗎？』修梵行的人說：『我還是以前的那個人，又不是以前的那個人。』鄰居們都驚愕不解。不明白他的話。各位，鄰居們只知道百年之身，卻不知道唸唸遷流變化，新新生滅不住。這個修梵行的人雖然知道當下的身體是無常的，有變化有滅亡，卻不知道其中不變的東西。在出家修行的法門中，還欠缺一著。那麼，什麼是那個不變的東西呢？生老病死不是外來的事物，飢渴時吃飯喝水還是原來的那個人。』說完下座。
上堂說法。戰場上的戰馬聽到鑼聲，渾身都感到癢。臨濟祖師吃拄杖，整個山河都一起合掌。好事不隱瞞人，裁剪成器憑藉郢地的匠人。』拈起拄杖旋轉著說：『老僧我在這裡運斤成風啊！各位試著摸摸自己的鼻孔上，還有一點泥土嗎？』又用拄杖敲擊地面說：『多虛不如少實。』
在極樂庵開爐上堂說法。昭陽城外，煙霧瀰漫水面空曠。極樂庵中，紅紅的爐火燃燒正旺。在火焰中，拈起一根毫毛，是爲了讓大家知道有這麼回事。如果脫離不了七十三、八十四的壽命限制，低頭盤算，就算算到未來的盡頭，又有什麼了結的時候呢？』會嗎？』擊打拂塵說：『早上出生的鷂子撲向天空飛去。』
上堂說法。極樂，極樂，遠在天涯海角。店舖將要收攤，家當也零零落落。雪峰的木球，普化的鈴鐸，搖搖晃晃，摸摸索索。仔細看來，是什麼面目？鐘聲響起銅山崩塌，劍光一閃蜀地人頭落地。』會嗎？雲門文偃禪師參拜睦州道蹤禪師，領會了秦時的𨍏轢。參！』
在鶴林寺上堂說法。有僧人提問：『舊店新開，大家都看到了，懇請師父慈悲，重新光大祖師的印記。』師父回答說：『殿前兩棵柏樹挺立著。』僧人進一步說：『這樣說來，山神也增添了光彩，四眾弟子都沾了恩惠。』師父說：『門外萬棵松樹排列著。』僧人禮拜。師父於是說：『楊子江心大浪』
【English Translation】 English version: As yesterday. Yellow leaves fall and hit the head. In the tall forest, the wind rustles. Galloping without knowing rest. I regret starting this pilgrimage. Once there was a Brahmin who left home, and returned with white hair. A neighbor saw him and said, 'Is the person from the past still alive?' The Brahmin said, 'I am still the person from the past, yet not the person from the past.' The neighbors were all astonished and did not understand. They did not understand his words. Everyone, the neighbors only know the hundred-year body, but do not know that thoughts change and flow, with new arising and ceasing without stopping. Although this Brahmin knew that the present body is impermanent, with change and extinction, he did not know the unchanging within it. In the Dharma of leaving home, he still lacks one step. So, what is that unchanging thing? Birth, old age, sickness, and death are not external things, eating and drinking when hungry and thirsty is still the original person.' After speaking, he descended from the seat.
Ascending the hall to preach. The warhorses on the battlefield hear the sound of the gong, and their whole bodies feel itchy. Linji (Rinzai) ate the staff, and the entire mountains and rivers all joined their palms together. Good things are not hidden from people, and the crafting depends on the artisans of Ying. 'Picking up the staff and rotating it, he said, 'This old monk is wielding his axe here!' Everyone, try to touch your nostrils, is there still a bit of mud?' He struck the ground with his staff again, saying, 'Too much emptiness is not as good as a little reality.'
Opening the furnace and ascending the hall to preach at the Amitabha (Extreme Bliss) hermitage. Outside Zhaoyang City, the mist is vast and the water surface is empty. In the Amitabha hermitage, the red furnace fire is burning brightly. In the flames, picking up a strand of hair is to let everyone know that there is such a thing. If you cannot escape the limitations of seventy-three or eighty-four years of life, and you bow your head to calculate, even if you calculate to the end of the future, what end will there be? 'Do you understand?' Striking the whisk, he said, 'The newly born hawk soars into the sky.'
Ascending the hall to preach. Amitabha, Amitabha, far away at the ends of the earth. The shop is about to close, and the family property is scattered. Xuefeng's wooden ball, Puhua's bell, shaking and ringing, groping and feeling. Looking carefully, what is the face? The bell rings and the copper mountain collapses, the sword flashes and the head of the Shu person falls. 'Do you understand?' Yunmen Wenyan (Ummon Zenji) paid homage to Muzhou (Bokushu), and understood the Qin dynasty's 𨍏轢. Investigate!
Ascending the hall to preach at Helin Temple. A monk asked, 'The old shop has reopened, and everyone has seen it. I beg the master to be compassionate and revitalize the ancestral seal.' The master replied, 'The two cypress trees stand in front of the hall.' The monk further said, 'In this way, the mountain spirit has also added luster, and the fourfold assembly has benefited.' The master said, 'Ten thousand pine trees are lined up outside the door.' The monk bowed. The master then said, 'The great waves in the heart of the Yangtze River'
。飛白連天。鐵甕城邊好山。排青立地。肇開香剎。有此禪林。縞衣聽法舞層霄。烏帽逢僧閑半日。寄奴泉信為王者所鑿。杜䳌花浪傳仙子移歸。法無定相。遇緣即宗。山僧今日。借釋迦老子手中一華。拈示大眾。遂舉拂子曰。見么。若也見去。芳菲滿袖。爛熳驚人。若也不見。卻成當面蹉過。眾中有具眼底。莫被山僧謾好。復舉玄素禪師。住山時。有僧敲門。素曰誰。僧應曰是僧。素曰。莫道是僧。佛來亦不著。僧問曰。為甚不著。素曰。無汝棲泊處。大眾。玄素禪師。傳牛頭一枝佛法。不妨孤峻。若是山僧。待曰是僧。即向道。青天白日。寐語作么。諸公若言下了然。便見古人立地處。其或未然。下座同禮祖師三拜。
浙中歸上堂。祖師一機。深明向上。當陽一句。只在聲前。提得則天上人間。放則無處迴避。所以道。昭昭於心目之間。而相不可睹。晃晃於色塵之內。而理不可分。到者里。流水桃花。別通春色。雞鳴犬吠。各露風光。在處可作津樑。無方不堪垂手。是則是。祇如維摩居士道。法非文字。言語斷故。還有道得轉身句者么。良久曰。青蛇上竹一種色。黃鳥過墻無限情。
住天童。開爐上堂。僧問。了明差別智。方證涅槃心。千七葛藤都拈卻。德山托缽意如何。師曰。年老成魔。曰為甚被
【現代漢語翻譯】 現代漢語譯本：白茫茫的霧氣連線著天際，鐵甕城邊的好山，像青色的屏障一樣矗立在大地上。這裡最初開創了香剎（寺廟的別稱），才有了這片禪林。身穿白衣的女子在雲霄中聽法起舞，頭戴烏帽的士人與僧人相遇，悠閒地度過半日時光。寄奴泉是劉裕（南朝宋武帝）作為王者時所開鑿的。杜鵑花盛開如海浪，傳說是因為仙子遷居到這裡。佛法沒有固定的形態，遇到機緣就成為宗旨。山僧我今天，借用釋迦老子手中的一朵花，來向大家開示。於是舉起拂塵說：『看見了嗎？』如果看見了，芬芳的花朵充滿衣袖，絢爛得令人驚歎。如果沒看見，那就成了當面錯過。各位有眼力的人，不要被我欺騙了。再說玄素禪師，住在山裡的時候，有僧人敲門。玄素問：『誰？』僧人回答：『是僧。』玄素說：『莫說是僧，佛來了也不讓進。』僧人問：『為什麼不讓進？』玄素說：『沒有你棲身的地方。』各位，玄素禪師，傳承了牛頭宗（禪宗支派）的一支佛法，非常孤傲峻峭。如果是老衲我，等他說『是僧』，就立刻喝道：『****！』（髒話，此處原文如此）還在說夢話嗎？各位如果能當下明白，就能看到古人立身之處。如果還不明白，就請下座和我一起向祖師禮拜三拜。 浙中歸省上堂。祖師的一機（禪機），深刻地闡明了向上之路。當陽（比喻關鍵時刻）的一句話，只在聲音發出之前。提得起，則天上人間任你縱橫；放不下，則無處可逃避。所以說，明明朗朗地在心目之間，卻無法看到它的形相；光輝燦爛地在色塵之內，卻無法分辨它的道理。到了這裡，流水桃花，展現出與衆不同的春色；雞鳴犬吠，各自顯露出獨特的光彩。到處都可以作為渡人的橋樑，沒有哪個地方不能垂手相助。說是這麼說，但就像維摩居士（維摩詰，佛教在家菩薩的代表）所說：『法不是文字，因為言語已經斷絕。』還有誰能說出轉身之句嗎？』良久之後說：『青蛇攀上竹子是一種顏色，黃鳥飛過墻頭是無限的情意。』 住持天童寺，開爐上堂。僧人問：『完全明瞭差別智（區分諸法差別的智慧），才能證得涅槃心（寂滅的真心）。千七百則葛藤（比喻糾纏不清的公案）都拋棄了，德山（德山宣鑒禪師）托缽的用意是什麼？』師父說：『年老成魔。』僧人問：『為什麼被呵斥？』
【English Translation】 English version: White mists connect to the sky. The beautiful mountains beside Iron Walled City stand tall and green on the earth. Here, the auspicious temple was first established, and this Zen forest came into being. Women in white robes listen to the Dharma and dance in the high sky. Officials in black hats meet monks and spend half a day in leisure. Jinu Spring was dug by Liu Yu (Emperor Wu of Song Dynasty, 420-422 AD) when he was a king. The azalea flowers bloom like waves, said to be because the fairies moved here. The Dharma has no fixed form; it becomes the principle when the opportunity arises. I, a mountain monk, today borrow a flower from Shakyamuni Buddha's hand to show to everyone. Then, he raised the whisk and said, 'Do you see it?' If you see it, the fragrant flowers fill your sleeves, and the splendor is astonishing. If you don't see it, you will miss it right in front of your face. All of you with discerning eyes, don't be deceived by me. Furthermore, when Zen Master Xuansu lived in the mountains, a monk knocked on the door. Xuansu asked, 'Who is it?' The monk replied, 'It is a monk.' Xuansu said, 'Don't say it's a monk; even if the Buddha comes, I won't let him in.' The monk asked, 'Why not let him in?' Xuansu said, 'There is no place for you to dwell.' Everyone, Zen Master Xuansu, inherited a branch of the Ox-Head School (a branch of Zen Buddhism), which is very solitary and steep. If it were me, when he said 'It is a monk,' I would immediately shout, '****! What are you talking in your sleep?' If you can understand immediately, you will see where the ancients stood. If you don't understand, please come down and bow to the Patriarch three times with me. Returning to Zhejiang, the abbot ascends the hall. The Patriarch's one opportunity (Zen opportunity) profoundly clarifies the path of upward progress. The one sentence at Dangyang (a metaphor for a critical moment) is only before the sound is uttered. If you can pick it up, you can roam freely in heaven and earth; if you can't let it go, there is nowhere to escape. Therefore, it is said that it is clearly and brightly between the heart and eyes, but its form cannot be seen; it is brilliantly within the realm of color and dust, but its principle cannot be distinguished. When you arrive here, the flowing water and peach blossoms reveal a unique spring scenery; the crowing of chickens and barking of dogs each reveal a unique brilliance. Everywhere can be used as a bridge to ferry people, and there is no place where you cannot lend a helping hand. That being said, just like Vimalakirti (Vimalakirti, a representative of Buddhist lay bodhisattvas) said, 'The Dharma is not words, because language has been cut off.' Is there anyone who can say a turning phrase?' After a long silence, he said, 'A green snake climbing on bamboo is one color, a yellow bird flying over the wall is infinite emotion.' Residing at Tiantong Temple, opening the furnace and ascending the hall. A monk asked, 'Only by fully understanding the wisdom of differentiation (the wisdom to distinguish the differences between all dharmas) can one attain the Nirvana mind (the mind of stillness and extinction). If all seventeen hundred entanglements (a metaphor for tangled cases) are discarded, what is the intention of Deshan (Zen Master Deshan Xuanjian, 782-865 AD) carrying his bowl?' The master said, 'Growing old and becoming a demon.' The monk asked, 'Why was he scolded?'
雪峰一拶。直得低頭歸方丈。師曰。賺殺阇黎。曰祇如巖頭曰。大小德山。未會末後句聻。師曰。好與三十棒。曰密啟其意又如何。師曰。來日來向你道。曰既會末後句。因甚只得三年活。師曰。開眼作夢。僧禮拜。師乃曰。今日開爐。諸人還識開爐底意么。霜花點白。山寮各下暖簾。楓葉飛紅。將見堅冰踵至。通方上士。鑒在機先。得旨歸根去。天寒人寒。滴水滴凍。隨流認得性。無喜亦無憂。不假炭煤。宏開爐鞴。直下化鈍鐵作良金。镕頑銅成法器。妙手雖呈。大功不宰。驅溈山水牯。直入欄圈。打疏山木蛇。橫鉆泥土。且道。甚麼時節。是他出頭分。莫看水草嫌枯淡。好聽春雷換甲鱗。下座。
立春上堂。靈樞密運。四序推移。天地之間。其猶橐籥。看看冬到來。即便春風至。長連床上學得底。是第二機。若是第一機。天下老和尚。未曾提著。山僧又如何摺合。舉拂曰。看看。五彩畫頭。黃金點額。復擊一擊曰。好好一隻春牛。被山僧一鞭粉碎了也。聞一知二。從他遍界。分身。認影迷頭。一任眼𥉌眵地。
上堂。十五日已前。野田祭婦。鬼哭神號。十五日已后。鳥語如簧。山花似錦。正當十五日。紅日三竿。曲肱而枕。佛法二字。摸索全無。山僧恁么告報。會得則途中受用。不會則世諦流佈。
【現代漢語翻譯】 現代漢語譯本： 雪峰禪師一棒喝，直讓人低頭回到方丈室。禪師說：『騙了你這阇黎（梵語，意為弟子）。』學僧問：『如果像巖頭禪師說的，大小德山（指德山宣鑒禪師），未曾領會末後一句，又該如何？』禪師說：『該打三十棒！』學僧問：『秘密地啟示其中的意思又該如何？』禪師說：『改天再告訴你。』學僧問：『既然領會了末後一句，為何只活了三年？』禪師說：『睜著眼睛做夢！』學僧禮拜。禪師於是說：『今日開爐，各位還知道開爐的意義嗎？霜花點綴雪白，山中僧舍各自放下暖簾。楓葉飄飛火紅，即將看到堅冰到來。通達事理的上士，明鑑于先機。領悟旨意迴歸本源。天寒人也寒，滴水成冰。順著水流認識自性，無喜也無憂。不借助炭火煤，宏大地開啟爐鞴（指冶煉的工具）。直接將鈍鐵化為良金，將頑銅熔鑄成法器。巧妙的手法雖然展現，偉大的功用卻不著痕跡。驅趕溈山（指溈山靈佑禪師）的水牯牛，直接進入欄圈。擊打疏山（指疏山匡仁禪師）的木蛇，讓它橫向鉆入泥土。那麼，什麼時候才是它出頭的時節呢？不要嫌棄水草枯萎平淡，好好地聽著春雷驚蟄，蛇換新鱗。』說完下座。
立春上堂。靈妙的樞機在秘密地運轉，四季在推移更迭。天地之間，就像風箱一樣。看看冬天到來，春天也隨即來臨。在禪床上學到的，是第二義。如果是第一義，天下的老和尚，都未曾提及。山僧又該如何摺合呢？』舉起拂塵說：『看看，五彩描繪的牛頭，黃金點綴的牛額。』又擊打一下說：『好一隻春牛，被山僧一鞭打得粉碎了。』聞一知二，任他遍佈世界，分身。認影迷頭，任憑眼生翳障。
上堂。十五日之前，在荒野祭祀新婦，鬼哭神號。十五日之後，鳥語婉轉如簧，山花燦爛如錦。正當十五日，紅日高照，卻彎著胳膊當枕頭睡覺。佛法二字，摸索不著。山僧這樣告訴你們，領會了就在途中受用，不領會就在世俗中流佈。
【English Translation】 English version: Shueh-feng (a Zen master) gave a sharp shout, causing everyone to bow their heads and return to their abodes. The master said, 'I tricked you, Shami (Sanskrit, meaning disciple)!' A monk asked, 'If, as Yen-t』ou (a Zen master) said, both Great and Small Te-shan (referring to Zen Master Te-shan Hsuan-chien) did not understand the final phrase, what should be done?' The master said, 'They deserve thirty blows!' The monk asked, 'How can the meaning be secretly revealed?' The master said, 'I will tell you another day.' The monk asked, 'Since he understood the final phrase, why did he only live for three years?' The master said, 'Dreaming with your eyes open!' The monk bowed. The master then said, 'Today we light the furnace. Do you all know the meaning of lighting the furnace? Frost flowers dot the white, and the mountain huts lower their warm curtains. Maple leaves fly red, and soon we will see the arrival of solid ice. A learned scholar understands the signs before they appear. Understand the meaning and return to the root. The weather is cold, and people are cold, and a drop of water freezes. Recognize your nature by following the stream, without joy or sorrow. Without the need for coal, the furnace is opened wide. Directly transform dull iron into fine gold, and melt stubborn copper into Dharma vessels. Although skillful hands are displayed, great merit is not controlled. Drive Wei-shan』s (referring to Zen Master Wei-shan Ling-yu) water buffalo directly into the pen. Strike Shu-shan』s (referring to Zen Master Shu-shan Kuang-jen) wooden snake, causing it to burrow horizontally into the soil. So, when will it be time for it to emerge? Do not dislike the withered and bland water plants, but listen carefully to the spring thunder that awakens the hibernating creatures.' After saying this, he descended from the seat.
Ascending the hall on the Beginning of Spring. The subtle mechanism is secretly operating, and the four seasons are shifting. Between heaven and earth, it is like a bellows. See how winter arrives, and spring immediately follows. What you learn on the long meditation bed is the second meaning. If it is the first meaning, the old monks of the world have never mentioned it. How should this mountain monk reconcile it?' He raised the whisk and said, 'Look, a cow's head painted with five colors, and a golden mark on its forehead.' He struck it once more and said, 'What a fine spring ox, shattered to pieces by this mountain monk's whip!' Knowing one thing, you know two. Let it spread throughout the world, dividing bodies. Mistaking the shadow for the head, let the eyes be covered with rheum.
Ascending the hall. Before the fifteenth day, in the wilderness, sacrifices are made to the new bride, and ghosts cry and gods wail. After the fifteenth day, the birds sing like reeds, and the mountain flowers are like brocade. On the fifteenth day itself, the red sun shines high, yet one sleeps with an arm as a pillow. The two words 'Buddha Dharma' cannot be found. This mountain monk tells you this, and if you understand, you will benefit on the way; if you do not understand, you will be scattered in the world.
上堂。頂門隻眼。明明非見。腳跟一竅。了了常知。古者道。從生至死。祇是者個。回頭轉腦作么。正是憐兒不覺丑。天童者里。還有回頭轉腦者么。拍膝曰。且喜天下太平。
小參。舉巖頭上堂曰。吾嘗究涅槃經七八年。睹兩三段義。似衲僧說話。又曰休休。時有一僧。出禮拜請舉。巖頭曰。吾教義如𠁼字三點。第一向東方下一點。點開諸菩薩眼。第二向西方下一點。點諸菩薩命根。第三向上方下一點。點諸菩薩頂。巖頭七八年。看教指東畫西。原來未會在。乃信手點曰。敢問諸人。山僧點個甚麼。有僧進語。師曰。去。無汝啖啄分。
冬至小參。今之夕群陰極。潭影藏山光黑。無足之人慾夜行。往往扶籬兼摸壁。咄咄咄。參玄客。千言萬語喚歸家。艱辛休向途中覓。如何是到家訊息。幾個烏鴉殿角棲。一雙白鶴松邊立。還會么。歸堂喫茶去。
示眾。大海不宿死屍。虛空不著五色。大火聚中。不藏蚊蚋。無住法中。不立迷悟。汝等諸人。圖參禪悟道。三生六十劫。
示眾。善知識無家。以叢林為家。十方衲子無家。亦以叢林為家。蓋善知識。以叢林為家者。本為蓄養衲子。續佛慧命。衲子亦以叢林為家者。本為親近知識。發明大事。故衲子尊知識為師。知識視衲子為弟子。尊為師
【現代漢語翻譯】 現代漢語譯本 上堂：頂門上的那隻眼睛，明明晃晃卻不是用來看的；腳跟下的那一竅，清清楚楚地時常知曉。古人說，從生到死，就只是這個。回頭轉腦做什麼呢？這正是憐愛孩子卻不覺得他醜陋。天童這裡，還有回頭轉腦的人嗎？（拍膝）且喜天下太平。
小參：舉巖頭禪師上堂時說的話：『我曾經研究《涅槃經》（Nirvana Sutra）七八年，只看到兩三段義理，像是僧人說的話。』又說：『休休。』當時有一位僧人，出來禮拜請求禪師講解。巖頭禪師說：『我的教義就像𠁼字的三點。第一點向東方點下去，點開諸菩薩（Bodhisattva）的眼睛；第二點向西方點下去，點諸菩薩的命根；第三點向上方點下去，點諸菩薩的頭頂。』巖頭禪師七八年，看經書卻指東畫西，原來是沒有領會。於是信手一點，說：『請問各位，山僧我點了個什麼？』有僧人上前說話，禪師說：『去！沒有你吃的份。』
冬至小參：今晚群陰達到極盛，潭水倒影隱藏，山色一片漆黑。沒有腳的人想要在夜裡行走，常常要扶著籬笆，摸著墻壁。咄咄咄！參禪的客人啊，千言萬語都是爲了呼喚你回家，不要再辛苦地在途中尋找了。什麼是到家的訊息呢？幾隻烏鴉棲息在殿角的屋檐上，一對白鶴站立在松樹旁邊。會了嗎？回禪堂喝茶去。
示眾：大海不容留死屍，虛空不沾染五色，巨大的火焰堆中，不會藏有蚊蚋。無住的法中，不設立迷和悟。你們這些人，想要參禪悟道，需要經歷三生六十劫（kalpa）。
示眾：善知識（Kalyāṇa-mitta）沒有自己的家，以叢林（monastery）為家。十方的雲遊僧人沒有家，也以叢林為家。因為善知識以叢林為家，本來是爲了蓄養雲遊僧人，延續佛的慧命。雲遊僧人也以叢林為家，本來是爲了親近善知識，發明大事。所以雲遊僧人尊敬善知識為老師，善知識視雲遊僧人為弟子。尊敬為老師
【English Translation】 English version Sermon: The eye on the crown of the head, clearly and brightly, is not for seeing. The aperture at the heel, distinctly and constantly, knows. The ancients said, 'From birth to death, it is just this.' What is the use of turning the head and shifting the brain? It is precisely like loving a child without noticing its ugliness. Here at Tiantong, are there still those who turn their heads and shift their brains? (Clapping his knee) Fortunately, all under heaven is at peace.
Small Gathering: Quoting Zen Master Yantou's words from his sermon: 'I once studied the Nirvana Sutra for seven or eight years, and only saw two or three passages that resembled the speech of monks.' He also said, 'Hush, hush.' At that time, a monk came forward, prostrated, and requested the master to explain. Yantou said, 'My teaching is like the three dots of the character 𠁼. The first dot points downward to the east, opening the eyes of all Bodhisattvas. The second dot points downward to the west, touching the life-root of all Bodhisattvas. The third dot points downward to the top, touching the crowns of all Bodhisattvas.' Yantou spent seven or eight years reading scriptures but pointing east and drawing west, originally without understanding. Thereupon, he pointed casually and said, 'I ask you all, what is this old monk pointing at?' A monk came forward to speak, and the master said, 'Go! You have no share in this food.'
Winter Solstice Small Gathering: Tonight, the yin reaches its extreme, the reflection in the pool is hidden, and the mountain colors are all black. Those without feet want to walk at night, often having to lean on fences and feel along walls. Tut, tut, tut! Zen students, a thousand words and ten thousand phrases are all calling you home. Do not laboriously seek on the way. What is the news of arriving home? Several crows perch on the eaves of the temple corner, a pair of white cranes stand beside the pine trees. Do you understand? Return to the hall to drink tea.
Instruction to the Assembly: The great ocean does not harbor corpses, the empty sky does not wear five colors, and a great fire does not conceal mosquitoes. In the Dharma of no-abiding, there is no establishing of delusion or enlightenment. You all, seeking to practice Zen and attain enlightenment, will require three lives and sixty kalpas.
Instruction to the Assembly: A Kalyāṇa-mitta (good spiritual friend) has no home, taking the monastery as their home. Monks from the ten directions have no home, also taking the monastery as their home. Because the Kalyāṇa-mitta takes the monastery as their home, it is originally to nurture monks and continue the Buddha's wisdom-life. The monks also take the monastery as their home, originally to be close to the Kalyāṇa-mitta and to illuminate the great matter. Therefore, the monks respect the Kalyāṇa-mitta as their teacher, and the Kalyāṇa-mitta regards the monks as their disciples. Respect as teacher.
有父道焉。視為弟有子道焉。既父子共住。管理家業。為子者自當知得我父。山場許多在某處。田園許多在某處。乃至傢俬什物。共有許多。又當照管某山柴該養。某山柴該斫。某田該種。某地該鋤。不使荒蕪。界限一一分明。收藏一一牢固。此真克家子也。縱使其父後日過世外人。無議不能侵佔。何故。蓋為父子一體。父之家業。子自然有分。亦為子平日肯照管得清楚。不致忘失。設使雖在其父蔭下。自不留心。山荒也不管。地荒也不管。無菜蔬吃也不管。無柴燒也不管。乃至杓柄短長。家中事問著。一總不知。此子決不能向後紹父家業也。何故。為伊全靠著其父過日。稼穡艱難。出入經紀。全不操心。向後總把家業。與他祖父田園。四至界限。都不能分曉。又如何承當得去。所以拋家失業。自甘做個客作賤人。你要知克家之子么。從上大有樣子。楊岐于慈明三十年任監院。是也。云峰于大愚。冒寒化米化炭。是也。演祖于白雲充磨頭。是也。佛眼大慧。享大名于天下。然在學地。俱充化士。奔走途中得益。乃至雪峰飯頭。溈山典座。此才入叢林者。皆知得。不必再舉。
師自謝事天童。十餘秋。隱遁無定居。至康熙辛亥冬。示寂于石湖靜室。門人請命于弘覺禪師全身入塔于鶴林祖塔右。不一載。塔石迸裂。
【現代漢語翻譯】 現代漢語譯本 有做父親的道理。把（他人之父）看作自己的兄弟，有做兒子的道理。既然父子共同居住，管理家業，做兒子的自然應當知道自己的父親，在某處有多少山場，在某處有多少田園，乃至家裡的私有什物，共有多少。又要照管某座山上的柴應該養護，某座山上的柴應該砍伐，某塊田地應該耕種，某塊土地應該鋤草，不使土地荒蕪。田地山場的界限要一一分明，收藏的東西要一一牢固。這才是真正的能繼承家業的兒子。縱使他的父親日後去世，外人也無法議論和侵佔家產。為什麼呢？因為父子一體，父親的家業，兒子自然有份。也是因為兒子平日肯照管得清楚，不至於遺忘丟失。假設即使在他的父親庇護下，自己也不留心，山荒了也不管，地荒了也不管，沒有蔬菜吃也不管，沒有柴燒也不管，乃至鍋勺把柄的長短，家裡的事情問起來，一概不知。這樣的兒子決不能在以後繼承父親的家業。為什麼呢？因為他完全依靠著他的父親過日子，耕種的艱難，出入的經營，全不操心。以後總會把家業，和他祖父的田園，四至界限，都不能分清楚。又如何能承擔得下去呢？所以拋家失業，甘願做個佃戶。你想知道能繼承家業的兒子是什麼樣的嗎？從前有很多榜樣。楊岐（人名）在慈明（人名）那裡做了三十年監院，就是這樣。云峰（人名）在大愚（人名）那裡，冒著嚴寒化緣米和炭，就是這樣。演祖（人名）在白雲（人名）那裡充當磨頭的，就是這樣。佛眼（人名）、大慧（人名），在天下享有大名，然而在學習的時候，都充當化緣的僧人，在奔走途中得到益處。乃至雪峰（人名）做飯頭，溈山（人名）做典座，這些剛入叢林的人，都知道的，不必再舉例了。
師父自從在天童寺（寺名）謝職之後，十多年來，隱遁沒有固定的居所，到康熙辛亥年（1671年）冬天，在石湖（地名）靜室圓寂。門人將**禪師全身放入塔中，在鶴林（地名）祖塔的右邊。不到一年，塔石迸裂。
【English Translation】 English version There is the way of a father. To regard (another's father) as one's own brother, there is the way of a son. Since father and son live together, managing the family business, the son should naturally know that his father has so many mountain fields in such and such place, so many fields in such and such place, and even the family's private belongings, how much in total. He should also take care of which mountain's firewood should be nurtured, which mountain's firewood should be cut, which field should be planted, which land should be weeded, so as not to let the land become barren. The boundaries of the fields and mountains should be clearly demarcated one by one, and the stored items should be securely kept one by one. This is truly a son who can inherit the family business. Even if his father passes away in the future, outsiders will not be able to discuss and seize the family property. Why? Because father and son are one body, the father's family business naturally has a share for the son. It is also because the son is willing to take care of it clearly on weekdays, so that it will not be forgotten and lost. Suppose that even under the protection of his father, he does not pay attention to it himself, he does not care if the mountain is barren, he does not care if the land is barren, he does not care if there are no vegetables to eat, he does not care if there is no firewood to burn, and even the length of the handle of the spoon, when asked about family matters, he knows nothing at all. Such a son will definitely not be able to inherit his father's family business in the future. Why? Because he completely relies on his father to live his life, the hardship of farming, the management of income and expenditure, he does not care about at all. In the future, he will not be able to distinguish the family business, the fields of his grandfather, and the boundaries of the four directions. How can he bear it? Therefore, he abandons his family and loses his business, and is willing to be a tenant farmer. Do you want to know what a son who can inherit the family business is like? There have been many examples in the past. Yangqi (person's name) served as the supervisor in Ciming (person's name) for thirty years, that's how it was. Yunfeng (person's name) begged for rice and charcoal in Dayu (person's name) in the severe cold, that's how it was. Yanzu (person's name) served as a miller in Baiyun (person's name), that's how it was. Foyan (person's name) and Dahui (person's name) enjoyed great fame in the world, but when they were studying, they all served as alms-seeking monks, and benefited from running around. Even Xuefeng (person's name) as the cook, and Weishan (person's name) as the treasurer, these are all known to those who have just entered the monastery, there is no need to give more examples.
The master, since resigning from Tiantong Temple (temple name), has been in seclusion for more than ten years without a fixed residence. In the winter of the Xin Hai year of Kangxi (1671 AD), he passed away in the quiet room of Shihu (place name). The disciples placed the whole body of ** Chan Master in the pagoda, to the right of the ancestral pagoda of Helin (place name). In less than a year, the pagoda stone burst.
其法嗣秀峰瑋。拉諸同門。啟塔視之。洪水涌龕而出。遂依法阇維。獲舍利千餘顆。光瑩如菽。門人分歸。營塔于西華西資鶴林諸處。
蘇州府遁村報恩浮石通賢禪師
平湖人。俗姓李。幼不茹葷。十九脫白。歷扣真寂雲門。懵無入路。乃偕同志。上鶯窠山頂掩死關。聞舉尸在者里。其人何在。忽有省。后參天童。得厥旨。出住吳江之報恩。上堂。指法座。當陽顯露。達者方知。從地升高。阿誰無分。正恁么時。便乃掀翻寶座。喝散大眾。豈不俊哉。其或未然。怪山僧不得。遂升拈香畢。乃曰。假使頂戴百千劫。身為床座遍三千。若不傳法度眾生。畢竟無能報恩者。豎拂子曰。報恩今日傳法也。大眾一齊擔荷。擲拂子下座。
上堂。舉世尊初生時。一手指天。一手指地。周行七步。目顧四方曰。天上天下。唯我獨尊。雲門曰。我當時若見。一棒打殺。與狗子吃。貴圖天下太平。世尊創業垂統。道化萬方。那慮後人之顛覆。雲門鳳歷新頒。肅清宇宙。輒翻上祖之遺規。雖則光先𥙿后。有祖有孫。檢點將來。不無自累。畢竟如何得恰好去。卓拄杖曰。天然習氣最難忘。才出頭時焰熾張。將謂無人能抗拒。誰知後代有韶陽。
上堂。三春已過。九夏初臨。聚玄徒于林間。扇真風於世外。篆不雕之心
【現代漢語翻譯】 現代漢語譯本：秀峰瑋禪師圓寂后，他的弟子們聚集在一起，打開他的塔觀看。突然，洪水從塔龕中涌出。於是他們按照佛教的儀式火化了他的遺體，得到了千餘顆舍利（佛教徒認為的聖物，為高僧火化後遺留的結晶體），光亮瑩潤如豆子一般。弟子們將舍利分走，在西華山、西資山、鶴林寺等地建造佛塔供奉。
蘇州府遁村報恩寺的浮石通賢禪師
通賢禪師是平湖人，俗家姓李。他從小就不吃葷腥。十九歲時出家。他先後參訪了真寂寺和雲門寺，但始終沒有開悟的門路。於是，他與志同道合的人一起，登上鶯窠山頂，閉死關修行。當他聽到『屍體就在這裡，那人又在哪裡？』這句話時，忽然有所領悟。後來，他參訪天童寺，得到了天童寺住持的認可。之後，他到吳江的報恩寺擔任住持。他在上堂說法時，指著法座說：『當陽顯露，通達的人才能明白。從地上升高，誰沒有一份？』正在這個時候，他就掀翻寶座，喝散大眾，這難道不痛快嗎？如果你們還不明白，就不要怪山僧我了。』於是他走上升座，拈香完畢，說道：『假使頂戴百千劫（極長的時間單位），身為床座遍三千（指大千世界）。若不傳法度眾生，畢竟無能報恩者。』他豎起拂塵說：『報恩寺今日傳法了！』大眾一齊承擔。然後他擲下拂塵，走下法座。
上堂說法時，他舉了世尊（釋迦牟尼佛）初生時的例子：世尊一手指天，一手指地，走了七步，環顧四方，說道：『天上天下，唯我獨尊。』雲門禪師說：『我當時如果見到，一棒打殺，餵狗吃，爲了圖個天下太平。』世尊開創基業，垂範後世，教化萬方，難道會擔心後人顛覆他的事業嗎？雲門禪師頒佈新的歷法，肅清宇宙，竟然推翻上祖的遺規。雖然光宗耀祖，有祖有孫，但仔細檢查起來，不免有自找麻煩的嫌疑。到底怎樣才能恰到好處呢？』他拄著拄杖說：『天然的習氣最難忘，剛一出頭就氣焰囂張。還以為沒有人能夠抗拒，誰知後代出了韶陽禪師。』
上堂說法時，他說：『三春已過，九夏初臨。聚集眾多的學道者于林間，將真正的佛法傳播於世外。用不雕琢的心來銘刻真理。
【English Translation】 English version: After the death of Chan Master Xiufeng Wei, his disciples gathered and opened his pagoda to view it. Suddenly, a flood gushed out from the pagoda niche. Thereupon, they cremated his remains according to Buddhist rituals, obtaining over a thousand śarīra (relics, considered sacred objects by Buddhists, crystalline remains left after the cremation of a high-ranking monk), shining and lustrous like beans. The disciples divided the śarīra and built pagodas in various places such as Xihua Mountain, Xizi Mountain, and Helin Temple to enshrine them.
Chan Master Fushi Tongxian of Baoren Temple in Duncun, Suzhou Prefecture
Chan Master Tongxian was a native of Pinghu, with the surname Li in his lay life. He abstained from meat from a young age. At the age of nineteen, he left home. He visited Zhenji Temple and Yunmen Temple successively, but never found a way to enlightenment. Therefore, he and like-minded companions ascended to the summit of Yingke Mountain and entered a death retreat. When he heard the saying, 'The corpse is here, but where is the person?' he suddenly had an awakening. Later, he visited Tiantong Temple and received the approval of the abbot of Tiantong Temple. After that, he went to Baoren Temple in Wujiang to serve as abbot. During an assembly, he pointed to the Dharma seat and said, 'Manifestly revealed, only those who are enlightened can understand. Rising from the ground, who doesn't have a share? At this very moment, he overturned the throne and dispersed the crowd, isn't that delightful? If you still don't understand, don't blame this mountain monk.' Then he ascended the seat, finished offering incense, and said, 'Even if one wears it on their head for hundreds of thousands of kalpas (an extremely long unit of time), and their body becomes a bed covering three thousand worlds (referring to the great universe), if one does not transmit the Dharma to save sentient beings, they will ultimately be unable to repay the kindness.' He raised his whisk and said, 'Baoren Temple is transmitting the Dharma today!' The crowd took on the responsibility together. Then he threw down the whisk and stepped down from the seat.
During an assembly, he cited the example of the World Honored One (Śākyamuni Buddha) at birth: The World Honored One pointed one finger to the sky and one finger to the earth, walked seven steps, and looked around, saying, 'Above the heavens and below the heavens, I alone am the honored one.' Chan Master Yunmen said, 'If I had seen him at that time, I would have struck him dead with a stick and fed him to the dogs, to seek peace for the world.' The World Honored One founded the enterprise, set an example for future generations, and taught in all directions, would he worry about future generations overturning his work? Chan Master Yunmen issued a new calendar, purified the universe, and overturned the legacy of the ancestors. Although it glorifies the ancestors and has ancestors and descendants, upon closer inspection, there is an unavoidable suspicion of self-inflicted trouble. How can one get it just right?' He leaned on his staff and said, 'Natural habits are the hardest to forget, and they are arrogant as soon as they emerge. Thinking that no one can resist, who knew that Chan Master Shaoyang would appear in later generations.'
During an assembly, he said, 'The third spring has passed, and the ninth summer is approaching. Gather many disciples in the forest and spread the true Dharma outside the world. Engrave the truth with an uncarved heart.
印。提出格之宗乘。且道。出格宗乘。作么生提。還有道得者么。良久曰。麥子頭垂春熟好。豆花口吐莢前心。
上堂。元旦一。萬事吉。衲僧不用加參。管取通身眼徹。何故。不羨鐵牛耕陸地。慣能井底種林檎。
上堂。烏飛兔走急如梭。明暗何曾昧得他。個里本來無可說。謂言無說已成多。豎拂曰。大眾且道。是有說是無說。擲拂子下座。
僧問。牛頭未見四祖時如何。師曰。花園擺宴。曰見后如何。師曰。茅屋疏籬。
問。如何是西來意。師曰。風過樹頭搖。
問如何是一。師曰賊。曰學人為何是賊。師曰。抱贓叫屈。
問行住坐臥不離者個。如何是那個。師曰。放汝三十棒。曰過在甚麼處。師曰。垛生招箭。
問家親作祟是如何。師曰。只要個護身符子。曰如何是護身符子。師曰。但恁么舉。
師居常。以馬祖一喝。百丈因甚三日耳聾。勘驗來學。罕有契其機者。丁未七月示微疾。危坐終日。至二十五辰刻。索浴坐化。閱世七十有五僧臘五十六。門人孤卓浚迎龕。窆全身於徑山鵬搏峰下。
臺州府通玄林野通奇禪師
自幼窮研教典。后出蜀南詢。掩關當湖。忽接天童參禪偈曰。一念未生前。試看底模樣。疑情頓發。一日失足墮樓有省。遂破關
【現代漢語翻譯】 現代漢語譯本： 印。提出格外的宗乘。那麼說，出格的宗乘，要如何提倡？還有能說得出來的人嗎？良久后說：『麥子頭垂，春天成熟就好；豆花口吐，結莢之前用心。』
上堂。元旦第一天，萬事吉祥。衲僧（指僧人）不用再加參悟，自然通身都是眼，徹底明白。為什麼呢？不羨慕鐵牛在陸地上耕田，習慣於在井底種植林檎（蘋果）。
上堂。烏飛兔走，時間飛逝如梭。明暗變化，何時曾瞞過它？這裡本來無可說，說沒有說，已經說得太多了。豎起拂塵說：『各位，那麼說，是有說還是無說？』擲下拂塵，下座。
僧人問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』 師父說：『花園擺設宴席。』 僧人問：『見后如何？』 師父說：『茅屋稀疏的籬笆。』
問：『如何是西來意（達摩祖師從西方帶來的禪宗真意）？』 師父說：『風過樹頭搖。』
問：『如何是一？』 師父說：『賊。』 僧人問：『學人為什麼是賊？』 師父說：『抱贓叫屈。』
問：『行住坐臥不離這個，如何是那個？』 師父說：『放你三十棒。』 僧人問：『過錯在什麼地方？』 師父說：『垛生招箭（比喻自找麻煩）。』
問：『家親作祟是如何？』 師父說：『只要一個護身符子。』 僧人問：『如何是護身符子？』 師父說：『但恁么舉（只要這樣舉起）。』
通奇禪師平常總是用馬祖（道一禪師）一喝，百丈（懷海禪師）因此三日耳聾的公案，來勘驗來學習的人，很少有人能契合他的機鋒。丁未年（具體年份需要查證）七月，通奇禪師示現輕微的疾病，整天端坐。到二十五日的辰時，要求沐浴，然後坐化。享年七十五歲，僧臘五十六年。門人孤卓浚迎請他的遺體，安葬在徑山鵬搏峰下。
臺州府通玄林野通奇禪師
從小就深入研究佛教經典，後來離開四川南部去尋訪。在當湖閉關，忽然接觸到天童（正覺禪師）的參禪偈語說：『一念未生前，試看底模樣。』 疑情頓發。一天失足從樓上摔下來，有所領悟，於是破關而出。
【English Translation】 English version: Presenting the extraordinary essence of the sect. Then say, how to advocate the extraordinary essence of the sect? Is there anyone who can speak it out? After a long silence, he said: 'The wheat heads droop, good when ripe in spring; the bean flowers spit, be mindful before the pods form.'
Entering the hall. The first day of the New Year, all things are auspicious. Monks (referring to monks) need not add further contemplation, naturally the whole body is eyes, thoroughly understanding. Why? Not envying the iron ox plowing the land, accustomed to planting apples in the bottom of the well.
Entering the hall. Time flies like an arrow. How could the changes of light and darkness ever deceive it? Originally there is nothing to say here, saying there is no saying, already saying too much. Raising the whisk, he said: 'Everyone, then, is there saying or no saying?' Throwing down the whisk, he left the seat.
A monk asked: 'What was Niu-tou (Fazong Zen Master) like before meeting the Fourth Patriarch (Daoxin Zen Master)?' The master said: 'A banquet is set in the garden.' The monk asked: 'What is it like after meeting?' The master said: 'A thatched hut with a sparse fence.'
Asked: 'What is the meaning of the Westward Journey (Bodhidharma's intention in bringing Zen from the West)?' The master said: 'The wind shakes the treetops.'
Asked: 'What is one?' The master said: 'Thief.' The monk asked: 'Why is the student a thief?' The master said: 'Accusing while holding stolen goods.'
Asked: 'Walking, standing, sitting, and lying down, not leaving this, what is that?' The master said: 'Give you thirty blows.' The monk asked: 'Where is the fault?' The master said: 'Building a target to attract arrows (a metaphor for inviting trouble).'
Asked: 'What is it like when family spirits cause trouble?' The master said: 'Just need a talisman.' The monk asked: 'What is a talisman?' The master said: 'Just raise it like this.'
Zen Master Tongqi usually used the case of Mazu (Daoyi Zen Master) shouting once, and Baizhang (Huaihai Zen Master) becoming deaf for three days because of it, to examine those who came to learn, and few could match his sharpness. In the Dingwei year (specific year needs verification), in July, Zen Master Tongqi showed slight illness, sitting upright all day. On the twenty-fifth day at the hour of chen, he asked to bathe, and then passed away while sitting. He lived to be seventy-five years old, with fifty-six years as a monk. His disciple Guzhuo Jun welcomed his remains and buried his whole body under Pengbo Peak in Jingshan.
Zen Master Tongqi of Tongxuan Linye in Taizhou Prefecture
From a young age, he deeply studied Buddhist scriptures, and later left southern Sichuan to seek. He secluded himself in Danghu, and suddenly came into contact with the Zen verse of Tiantong (Zhengjue Zen Master) saying: 'Before a single thought arises, try to see what it looks like.' Doubt arose suddenly. One day, he accidentally fell from the building and had an epiphany, so he broke out of seclusion.
。參天童于吳門之清涼。隨童住育王。童上堂。舉世尊初生下地。便解指天指地。汝等諸人。猶向老僧擬討甚麼碗。曳拄杖下座打散。師自此全身脫落。一日將破碗入庫取油。童問。你為甚打破常住碗。師曰。不是某打破底。童曰。為甚在汝手裡。師曰。城門失火。殃及池魚。童曰。賠了碗去。師便展兩手。童休去。崇禎癸未。住通玄。次居東塔棲真。后遷天童。
上堂。今朝吾佛降生。卻向金盤澡洗。便乃指天指地。大似不知羞恥。更道唯吾獨尊。山僧未敢相許。且道。山僧有甚長處。便乃開許大口。以拄杖卓曰。當門不用栽荊棘。後代兒孫惹著衣。
上堂。舉丹霞訪忠國師。值睡次公案。侍者瞠眼寐語。累他國師寢食不安。丹霞雖解就地埋人。殊不顧旁觀看破。還有知得侍者吃棒。丹霞吃驚底么。不辭頌出。端居丈室獨安眠。不意春花落檻前。可恨遊蜂胡亂采。至今趕向草堤邊。
上堂。汝等未到天童寺。將謂天童異世間。及乎到來親目擊。依然松竹倚青山。明明松竹林。明明祖師意。若或瞥爾情生。未免觸途成滯。且道。不涉程途一句。如何顯示。驀卓拄杖曰。還家儘是兒孫事。祖父從來不出門。
上堂。昔日先師會下。萬指圍繞。梁法味者頗多。追法乳者誰切。山僧舉揚般若。以報
先師莫大之恩。可謂冤有頭債有主。從前得力處一句超今古。且道。是甚麼句。驀拈拄杖卓曰。汗馬無人識。重論蓋代功。復卓一下。
上堂。山僧四大不強。無能為眾說法。遂拈拄杖曰。惟者木上座。雖則全無孔竅。卻能善說法要。擊香幾曰。切莫隨伊顛倒。
師病中。首座問曰。古人臨末梢頭。留下一言半句。作將來眼目。即今有何垂示。師曰。動即禍生。曰官不容針。私通車馬。師曰。多口作么。曰不為分外。師驀面一拳。座便禮拜。
師將示寂。出冶自天臺歸。師急問曰。汝來了。冶曰。適才到。師曰。於今是甚麼時候。冶曰午時。師瞪目視之。冶曰。前蒙和尚記莂。今請和尚更取法名。師曰。行果圓成。冶禮謝。師安祥而逝。
黃介子居士
諱毓祺。毗陵澄江聞人也。慧業夙稟。博綜內外典籍。久游天童磬山之門。有所契入。曾作語錄序。有石磬音嘹亮。聾人耳更聞。斯言不我欺也。昔漢武。以兵法教去病。病曰。不在學古。顧方略何如。明皇示韓斡御府圖。干曰。不願觀也。去病胸中有活法。韓幹胸中有活馬。磬山胸中。有活玄要。猛虎口邊拾得。毒蛇頭上安排。為天下人抽釘㧞楔。豈口耳所能傳授耶。我於是錄。聊窺一斑云云。後天童將順世。以衲衣贈之。至甲申。鼎
【現代漢語翻譯】 現代漢語譯本： 先師的恩德實在太大了。真可謂冤有頭債有主。從前得力處的那一句，超越了古今。那麼，這一句是什麼呢？（師父）突然拿起拄杖敲擊地面說：『汗馬功勞無人知，重新評論這蓋世功勛。』又敲擊了一下。
上堂說法。（師父說）我這老和尚四大不調，沒有能力為大家說法。於是拿起拄杖說：『這位木上座，雖然完全沒有孔竅，卻能善於說法要。』敲擊香幾說：『千萬不要隨它顛倒。』
師父生病期間，首座問：『古人臨終時，會留下一言半句，作為後人的眼目。如今您有什麼指示？』師父說：『動則生禍。』首座說：『官府不容一針，私通卻能容車馬。』師父說：『多嘴做什麼？』首座說：『不是爲了分外之事。』師父突然朝他臉上打了一拳。首座便禮拜。
師父將要圓寂時，出冶從天臺山回來。師父急切地問：『你來了？』出冶說：『剛到。』師父問：『現在是什麼時候？』出冶說：『午時。』師父瞪大眼睛看著他。出冶說：『之前蒙和尚您授記，現在請和尚您再取個法名。』師父說：『行果圓成。』出冶禮拜感謝。師父安詳地去世了。
黃介子居士（在家修行的男子）：
名毓祺，是毗陵澄江一帶的名人。他天生具有佛學慧根，廣泛研究內外典籍。長期在天童磬山（寺廟名）門下參學，有所領悟。曾為語錄作序，其中有『石磬音嘹亮，聾人耳更聞』的句子，這話沒有欺騙我。從前漢武帝用兵法教衛青（人名），衛青說：『不在於學習古法，而在於方略如何。』唐明皇給韓幹（人名）展示御府圖，韓幹說：『不願觀看。』衛青胸中有活法，韓幹胸中有活馬，磬山（寺廟名）胸中有活玄要。如同從猛虎口邊拾得食物，在毒蛇頭上安排東西。為天下人拔除釘子，去除木楔，難道是口耳相傳就能傳授的嗎？我於是記錄下來，姑且窺探一斑云云。』後來天童（寺廟名）將要順世時，將衲衣贈送給他。到了甲申年（崇禎十七年，1644年），國家發生了巨變。
【English Translation】 English version: The great kindness of the late teacher is immense. It can be said that every wrong has its doer, and every debt has its debtor. The sentence from the past that was most effective transcends both past and present. Now, what is that sentence? (The master) suddenly picked up his staff and struck the ground, saying, 'No one recognizes the merit of the warhorse; let us re-evaluate its epoch-making achievements.' He struck the ground again.
Ascending the hall to preach. (The master said) 'My four elements are not strong; I am unable to preach the Dharma for everyone.' Then he picked up his staff and said, 'This wooden seat, although it has no openings at all, is good at preaching the Dharma essence.' He struck the incense table, saying, 'Do not follow it into delusion.'
While the master was ill, the chief disciple asked, 'The ancients, when facing their final moments, would leave behind a word or half a sentence as guidance for future generations. What instructions do you have for us now?' The master said, 'Movement brings disaster.' The chief disciple said, 'The government does not allow a needle, yet it allows the passage of carriages and horses through private channels.' The master said, 'Why so talkative?' The chief disciple said, 'It is not for extraneous matters.' The master suddenly punched him in the face. The chief disciple then bowed in gratitude.
When the master was about to pass away, Chuye (name of a person) returned from Tiantai Mountain. The master eagerly asked, 'Have you arrived?' Chuye said, 'I just arrived.' The master asked, 'What time is it now?' Chuye said, 'Noon.' The master stared at him. Chuye said, 'Previously, I received a prediction from you, Venerable. Now, I ask you to give me another Dharma name.' The master said, 'Practice and fruition are complete.' Chuye bowed in thanks. The master passed away peacefully.
Layman Huang Jiezi (A male Buddhist practitioner):
His name was Yuqi, and he was a well-known figure in Chengjiang, Biling. He was born with wisdom for Buddhist studies and extensively studied both internal and external scriptures. He studied under Qingshan (name of a temple) of Tiantong (name of a temple) for a long time and had some insights. He once wrote a preface to the recorded sayings, which included the sentence 'The sound of the stone chime is loud and clear, and even the deaf can hear it.' These words do not deceive me. In the past, Emperor Wu of Han taught Wei Qing (name of a person) military strategy, and Wei Qing said, 'It is not about learning ancient methods, but about what the strategy should be.' Emperor Ming of Tang showed Han Gan (name of a person) the imperial painting collection, and Han Gan said, 'I do not wish to see it.' Wei Qing had a living method in his heart, Han Gan had a living horse in his heart, and Qingshan (name of a temple) had a living profound essence in his heart. It is like picking up food from the mouth of a tiger and arranging things on the head of a poisonous snake. How can removing nails and wedges for the people of the world be transmitted through oral instruction? Therefore, I record it, hoping to glimpse a part of it. Later, when Tiantong (name of a temple) was about to pass away, he gave him a kasaya. In the year of Jiashen (Chongzhen 17, 1644), a major change occurred in the country.
革士。罹難南都獄中。一日書偈扇頭。寄同參牧云禪師曰。劍樹刀山掉臂過。長伸兩腳自為摩。三千善逝原非佛。百萬波旬豈是魔。潦倒不妨天亦醉。掀翻一任水生波。夜來夢作修羅手。其奈雙丸忽跳何。遂擲筆而終。
續燈正統卷三十三 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷三十四
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第三十五世
磬山天隱修禪師法嗣
鎮江府竹林林皋本豫禪師
崑山陳氏子。丱歲禮堯峰湛川老宿出家。受具后。遍歷諸方。參博山。山曰。未入金籠貯。誰家野雀兒。師曰。鶴有九皋翀碧漢。馬無千里謾追風。山曰。運斤非郢。未免傷痕。師曰。諸方拈椎豎拂。又成甚麼邊事。山曰。片云橫海岳。樵子盡迷歸。師曰。怪來巖下虎。特地暗驚人。便出。師至金粟。值天晚。便問。夜宿投人時如何。粟曰。者里歇不得。師曰。豈無方便。粟拈拄杖擬打。師接住一推曰。看破了也。便出。后參磬山。山曰。那裡來。師曰武林。山曰。怎知我者里。師曰。臭名難瞞。山曰。污汝耳。師便喝。山曰。喝后如何。師曰。猶是不知。山曰。老僧不知。汝知個甚麼。師擬掌。山曰。莫掠虛。一日侍次。
【現代漢語翻譯】 現代漢語譯本：革士，在南京的監獄中遭遇不幸。一天，他在扇子上寫了一首偈語，寄給他的同修牧云禪師：『劍樹刀山掉臂過，長伸兩腳自為摩。三千善逝（指過去、現在、未來三世諸佛）原非佛，百萬波旬（指欲界第六天之魔王）豈是魔。潦倒不妨天亦醉，掀翻一任水生波。夜來夢作修羅手，其奈雙丸忽跳何。』於是擲筆而終。
《續燈正統》卷三十三 卍新續藏第84冊 No. 1583 《續燈正統》
《續燈正統》卷三十四
南海普陀嗣祖沙門西蜀 性統 編集
臨濟宗
大鑒下第三十五世
磬山天隱修禪師法嗣
鎮江府竹林林皋本豫禪師
崑山陳氏之子。年少時在堯峰湛川老宿處出家。受具足戒后，遊歷各地，參訪博山。博山問：『未入金籠貯，誰家野雀兒？』禪師答：『鶴有九皋翀碧漢，馬無千里謾追風。』博山說：『運斤非郢，未免傷痕。』禪師說：『諸方拈椎豎拂，又成甚麼邊事？』博山說：『片云橫海岳，樵子盡迷歸。』禪師說：『怪來巖下虎，特地暗驚人。』於是離開。禪師到金粟寺，天色已晚，便問：『夜宿投人時如何？』金粟回答：『者里歇不得。』禪師說：『豈無方便？』金粟拿起拄杖要打他。禪師接住一推，說：『看破了也。』於是離開。後來參訪磬山。磬山問：『那裡來？』禪師答：『武林。』磬山問：『怎知我者里？』禪師答：『臭名難瞞。』磬山說：『污汝耳。』禪師便喝一聲。磬山問：『喝后如何？』禪師答：『猶是不知。』磬山說：『老僧不知，汝知個甚麼？』禪師要打他。磬山說：『莫掠虛。』一天，禪師在磬山身邊侍奉。
【English Translation】 English version: Gesh, suffered misfortune in the prison of Nanjing. One day, he wrote a verse on a fan and sent it to his fellow practitioner, Zen Master Muyun: 'Sword trees and knife mountains I pass with swinging arms, stretching out my legs to rub them myself. The three thousand Sugatas (referring to the Buddhas of the past, present, and future) were originally not Buddhas, and the million Mara (referring to the demon king of the sixth heaven of the desire realm) are not demons. Being down and out doesn't matter if the heavens are also drunk, let the waves rise as they may. Last night I dreamed of being an Asura (a type of demigod) with hands, but what can be done when the two balls suddenly jump?' Then he threw down the pen and passed away.
Continued Lamp: Zheng Tong, Volume 33 Supplement to the Buddhist Canon, New Series, Volume 84, No. 1583, Continued Lamp: Zheng Tong
Continued Lamp: Zheng Tong, Volume 34
Compiled by Xing Tong, a Shramana (Buddhist monk) of Nanhai Putuo Monastery, a descendant of the ancestral lineage, from Western Shu
Linji School
35th Generation from Dajian
Successor of Zen Master Tianyin Xiu of Qingshan
Zen Master Lin Gao Benyu of Zhulin Monastery, Zhenjiang Prefecture
A son of the Chen family from Kunshan. He left home at a young age at the place of Elder Zhan Chuan of Yaofeng. After receiving full ordination, he traveled to various places, visiting Boshan. Boshan asked: 'Not yet put in a golden cage, whose wild sparrow are you?' The Zen Master replied: 'Cranes soar to the blue sky from the Nine Marshes, horses chase the wind in vain without traveling a thousand miles.' Boshan said: 'Using an axe is not like Ying, inevitably leaving scars.' The Zen Master said: 'The various places raising mallets and holding up whisks, what kind of business is that?' Boshan said: 'A piece of cloud crosses the sea and mountains, woodcutters are all lost on their way home.' The Zen Master said: 'No wonder the tiger under the cliff, especially startles people in the dark.' Then he left. The Zen Master arrived at Jin Su Temple, it was late, and he asked: 'How is it when seeking lodging for the night?' Jin Su replied: 'You can't rest here.' The Zen Master said: 'Isn't there any convenience?' Jin Su picked up his staff to hit him. The Zen Master caught it and pushed him, saying: 'I've seen through it.' Then he left. Later, he visited Qingshan. Qingshan asked: 'Where do you come from?' The Zen Master replied: 'Wulin.' Qingshan asked: 'How do you know this place of mine?' The Zen Master replied: 'A bad reputation is hard to hide.' Qingshan said: 'It dirties your ears.' The Zen Master then shouted. Qingshan asked: 'What after the shout?' The Zen Master replied: 'Still don't know.' Qingshan said: 'The old monk doesn't know, what do you know?' The Zen Master wanted to hit him. Qingshan said: 'Don't feign.' One day, the Zen Master was serving by Qingshan's side.
山曰。今時學人。不肯真參實悟。所以法門寥落。師曰。雖然如是。亦在知識。如黃龍。不得慈明痛打。爭知道出常情。山厲聲曰。豈口耳所傳受耶。師自此服膺。親炙三載。
住後上堂。僧問。和尚未見磬山時如何。師曰。缽盂口向天。曰見后如何。師曰。拄杖頭卓地。曰見與未見又如何。師曰。細腰鼓子兩頭打。曰和尚今日住凈云。如何酬答。師曰。別置一問來。乃曰。一大藏教。是用不盡底故紙。千七百則祖意。總是引蔓牽枝。伶俐漢。不向者里著腳。直得清風匝匝。膏雨濛濛。吹太虛為一漚。捏沙界為隻眼。諸人在里許作甚麼。喝一喝曰。空生不解巖中坐。惹得天花動地來。
上堂。熊耳峰前常面壁。無位真人乾矢橛。德山臨濟太無端。棒頭有眼明如日。驀拈拄杖曰。看看。臨濟德山來也。卓拄杖曰。臨濟德山。被凈云拄杖一卓。直得懡㦬而退。達磨大師。在背後款款道。官不容針。私通車馬時如何。復卓拄杖下座。
上堂。柳眼舒桃臉笑。春風吹落花多少。若是知音便轉身。雲門扇子忽𨁝跳。驚起枝頭百舌鳥。聲聲報道。不如歸去好。擲拄杖。
元宵上堂。卓拄杖曰。過去燈明佛。本光瑞如是。又卓一下曰。未來燈明佛。本光瑞如是。復卓一下曰。現在燈明佛。本光瑞如是。良久
顧左右曰。癡人面前。不得說夢。便下座。
上堂。一人向千峰頂上。筑著磕著。無處躲避。一人在十字街頭。橫眠倒臥。無出身路。識得二人落處。便知龐公問馬祖。曰不與萬法為侶者。是甚麼人。祖曰。待汝一口吸盡西江水。即向汝道。公乃契入。也是惡水驀頭澆。者里說甚菩提涅槃真如解脫。二十五有。一十八界。淨盡滌除。會則金毛師子變作狗。不會。踢出楊岐三腳驢。參。
上堂。若見諸相非相。即見如來。豎起拂子曰。者是諸相。如何是非相。復豎起拳曰。者是非相。如何是如來。拍禪床曰。相識滿天下。知心能幾人。
上堂。三界無安。猶如火宅。眾苦充滿。甚可怖畏。歸宗斬卻活蛇。丹霞燒卻木佛。普化踢倒飯床。安國擊破灶墮。且道。怖畏也無。黃鸝上樹一枝花。白鷺下田千點雪。擊拂子下座。
上堂。僧問。多子塔前。共談何事。師曰。六耳不同謀。乃曰。石虎山巔吼。泥牛海底行。不知何所以。拄杖得人爭。卓拄杖曰。能縱能奪。能殺能活。連卓拄杖下座。
上堂。舉乾峰道。舉一不得舉二。放過一著。落在第二。雲門出衆曰。昨日有人。從天臺來。卻往徑山去。峰召維那曰。來日不得普請。乾峰曲高和寡。若不得雲門。幾成狼藉。雖然。祇如乾峰道。來日不
【現代漢語翻譯】 現代漢語譯本： 說完，便左右而言他，說道：『真是對牛彈琴。』 於是便走下座位。
（禪師）升座說法，說道：『一個人在千峰頂上，筑著磕著，無處躲避；一個人在十字街頭，橫臥倒睡，沒有出路。』 識得這兩人落腳之處，便知龐蘊居士問馬祖（709-788）禪師：『不與萬法為侶的是什麼人？』 馬祖（709-788）說：『等你一口吸盡西江水，我就告訴你。』 龐蘊居士於是領悟契入。這也是當頭棒喝。這裡說什麼菩提、涅槃、真如、解脫？二十五有（三界中的二十五種存在狀態），十八界（六根、六塵、六識），都要淨盡滌除。會得，則金毛獅子變作狗；不會，則踢出楊岐宗的瘸腿驢。參！
（禪師）升座說法，說道：『若能見到諸相非相，即能見到如來。』 豎起拂塵說：『這是諸相，如何是非相？』 又豎起拳頭說：『這是非相，如何是如來？』 拍禪床說：『相識滿天下，知心能幾人？』
（禪師）升座說法，說道：『三界沒有安寧，猶如火宅，眾苦充滿，非常可怕。』 歸宗禪師斬斷活蛇，丹霞禪師燒掉木佛，普化禪師踢倒飯床，安國禪師擊破灶墮。那麼，（你們說）可怕也不可怕？黃鸝飛上樹梢，一枝鮮花綻放；白鷺飛下田野，點點白雪飄落。』 擊拂塵，下座。
（禪師）升座說法，（舉例）有僧人問：『多子塔前，共同談論什麼事情？』 禪師說：『六隻耳朵不能一起謀劃。』 於是說：『石虎在山巔怒吼，泥牛在海底行走。不知是什麼緣故，拄杖得人爭奪。』 卓拄杖說：『能縱能奪，能殺能活。』 連續卓拄杖，下座。
（禪師）升座說法，舉乾峰禪師的話說：『舉一不能舉二，放過一著，就落在第二著。』 雲門禪師站出來說：『昨天有人從天臺山來，卻往徑山去了。』 乾峰禪師召維那說：『明日不得普請（指寺院中全體僧眾共同勞作）。』 乾峰禪師曲高和寡，若沒有云門禪師，幾乎要狼藉不堪。雖然如此，就像乾峰禪師說的，明日不
【English Translation】 English version: He looked around and said, 'It's like talking about dreams in front of a fool.' Then he stepped down from the seat.
Ascending the Dharma seat, (the Zen master) said, 'One person is building and knocking on the top of a thousand peaks, with nowhere to hide; another person is lying down and sleeping at the crossroads, with no way out.' If you recognize where these two people land, you will know that Layman Pang (Yun) asked Zen Master Mazu (709-788): 'What kind of person is not accompanied by the myriad dharmas?' Mazu (709-788) said, 'When you have drunk all the water of the West River in one gulp, I will tell you.' Layman Pang then realized and entered. This is also a head-on blow. What are we talking about here, Bodhi, Nirvana, True Thusness, Liberation? The twenty-five existences (twenty-five states of being in the Three Realms), the eighteen realms (six senses, six objects, six consciousnesses), must all be completely cleansed. If you understand, then the golden-haired lion transforms into a dog; if you don't understand, then kick out the lame donkey of the Yangqi sect. Investigate!
Ascending the Dharma seat, (the Zen master) said, 'If you can see that all forms are not forms, then you can see the Tathagata.' Raising the whisk, he said, 'These are all forms, how are they non-forms?' Raising his fist again, he said, 'These are non-forms, how is the Tathagata?' Striking the Zen seat, he said, 'Acquaintances fill the world, but how many are true friends?'
Ascending the Dharma seat, (the Zen master) said, 'The Three Realms are without peace, like a burning house, full of suffering, very frightening.' Zen Master Guizong cut off a live snake, Zen Master Danxia burned a wooden Buddha, Zen Master Puhua kicked over the rice table, Zen Master Anguo smashed the stove. Then, (you say) is it frightening or not? The oriole flies to the treetop, a flower blooms; the egret flies down to the field, snowflakes fall.' Striking the whisk, he stepped down from the seat.
Ascending the Dharma seat, (the Zen master) (gave an example) A monk asked: 'What are you talking about in front of the Pagoda of Many Children?' The Zen master said, 'Six ears cannot conspire together.' Then he said, 'The stone tiger roars on the mountain peak, the mud ox walks on the seabed. I don't know why, the staff is fought over.' Striking the staff, he said, 'Able to release and able to seize, able to kill and able to give life.' Continuously striking the staff, he stepped down from the seat.
Ascending the Dharma seat, (the Zen master) quoted Zen Master Qianfeng, saying: 'To raise one is not to raise two; to let go of one move is to fall into the second move.' Zen Master Yunmen stood out and said, 'Yesterday someone came from Tiantai Mountain, but went to Jingshan.' Zen Master Qianfeng summoned the director and said, 'Tomorrow there will be no general labor (referring to all the monks in the monastery working together).' Zen Master Qianfeng's music was too high and few could harmonize with it; if there were no Zen Master Yunmen, it would almost be a mess. Even so, just like Zen Master Qianfeng said, tomorrow not
得普請。意落在甚處。會么。夜坐連雲石。春栽帶雨松。
上堂。薰風吹暑氣蒸。缽囊高掛碧崚嶒。三世諸佛。摸索不著。歷代祖師。失卻眼睛。無位真人。忍俊不禁。撫掌大笑。且道。笑個甚麼。良久曰。破木杓。
上堂。拈拄杖曰。摩竭國中。親行此令。多年滯貨誰酬價。熊耳峰前。單提向上。大似賣狗懸羊頭。又何曾舉著者一著子。若是特達英靈。不妨入滄溟窟。攀折驪龍角。登巨峰頂。捋斷猛虎鬚。還有么。有即出來。吃山僧痛棒。何也。大鵬展翅非凡鳥。九萬搏風擘海濤。
上堂。第一句道得。合醬添油。第二句道得。和鹽賣醋。第三句道得。蒿湯代茶。驀豎拂子曰。臨濟大師來也。遂震聲一喝。僧出。師便打。僧喝。師又打。僧又喝。師連打趁。乃呈拄杖曰。今日堯峰性命。在諸人手裡。諸人性命。在堯峰手裡。連卓拄杖下座。
問如何是大海無魚。師曰。腳跟下過多少。曰如何是大地無草。師曰。法堂前深一丈。曰如何是大富無糧。師曰。吃家飯放野屎。曰如何是大悟無道。師曰。莫妄想。
問明月堂前。花開枯木。是賓家句主家句。師曰。石女哭蒼天。
問如何是秘魔叉。師舉數珠曰。者是番菩提。曰未問已前請師答。師和聲便打。
問亡僧遷化。向甚
么處去。師曰。炎炎三尺火。僧曰不會。師曰。冷冷一堆灰。
師一日染微恙。時山門大興土木。遍往觀之。旋至法堂。鳴鼓集眾。敘出世行由。即欲趨寂。一眾悲戀。主事白曰。山主他往未歸。愿和尚稍遲一日。師俯首回寢室。翌日山主至。師復登座陳謝。付諸後事畢。即于座上。說偈而終。門弟子營窣堵波于古竹林之後岡。
杭州府天目玉林通琇禪師
生而穎異。童子時。出語不凡。年十九。投磬山芟染。受具。執事巾瓶。夜則隨眾坐香。一夕未開靜。即進方丈。山曰。今晚香完何早。師曰。自是我不去坐香也。山曰。見甚道理不去坐。師曰。即今亦無不坐。山驀拈幾上石屋語錄。問曰。者是甚麼。師曰。卻請和尚道。山曰。你不道教老僧道。師曰。情知和尚不敢道。山曰。石屋錄為甚不敢道。師曰。隨他去也。山曰。贓誣老僧。師者里透不過。直得大淚如雨。一晚目不交睫。至五鼓。山呼曰。不用急。我為你舉則古話。龐居士初見馬祖。便問。不與萬法為侶者是誰。祖曰。待汝一口吸盡西江水。即為汝道。師曰。某有一頌。山曰。汝頌云何。師呈頌曰。不侶萬法的為誰。誰亦不立始親渠。有意馳求轉暌隔。無心識得不相違。山曰。不問你不侶萬法。要你會一口吸盡。師于言下大徹。拂袖便出
【現代漢語翻譯】 現代漢語譯本： 僧人問：『往哪裡去？』 禪師說：『熊熊燃燒的三尺火焰。』 僧人說：『不明白。』 禪師說：『冷冷的一堆灰燼。』
禪師有一天得了小病，當時山門正在大興土木，禪師便四處觀看，然後回到法堂，鳴鼓召集眾人，講述自己出世修行的經歷，就要圓寂。眾人悲傷不捨，主事的人說：『山主（指住持）外出未歸，希望和尚稍微遲一天。』禪師低頭回到寢室。第二天，山主回來，禪師再次登上法座，陳述感謝，交代完後事，就在座上說偈而終。門下弟子在古竹林後面的山岡上建造了窣堵波（佛塔）。
杭州府天目山玉林通琇禪師
天生聰穎，童年時，說出的話就不平凡。十九歲時，到磬山剃度出家，受了具足戒。負責執事巾瓶，晚上就跟隨大眾坐禪。一天晚上還沒開靜，就直接進了方丈室。磬山禪師說：『今晚坐香為何這麼早結束？』 通琇禪師說：『是我自己不去坐香了。』 磬山禪師說：『見到什麼道理而不去坐香？』 通琇禪師說：『現在也沒有不坐香。』 磬山禪師隨即拿起幾案上的《石屋語錄》，問道：『這是什麼？』 通琇禪師說：『請和尚來說說看。』 磬山禪師說：『你不讓我來說。』 通琇禪師說：『我早就知道和尚不敢說。』 磬山禪師說：『《石屋語錄》為什麼不敢說？』 通琇禪師說：『隨它去吧。』 磬山禪師說：『你誣陷我。』 通琇禪師在這裡無法領悟，禁不住大哭起來，淚如雨下，一晚上都沒有閤眼。到了五更時分，磬山禪師呼喚說：『不用著急，我為你舉一個古人的話。龐居士初次拜見馬祖（709-788），便問：不與萬法為侶的是誰？馬祖說：等你一口吸盡西江水，我就告訴你。』 通琇禪師說：『我有一首偈。』 磬山禪師說：『你的偈是什麼？』 通琇禪師呈上偈語說：不與萬法為侶的是誰？誰也不立才算真正親近他。有意追求反而更加疏遠隔閡，無心領會才能識得不相違背。 磬山禪師說：『我不問你不與萬法為侶，我要你會一口吸盡。』通琇禪師在言下大徹大悟，拂袖便離開了。
【English Translation】 English version: A monk asked: 'Where to go?' The Master said: 'Blazing three-foot flames.' The monk said: 'I don't understand.' The Master said: 'A cold pile of ashes.'
One day, the Master fell slightly ill. At that time, the mountain gate was undergoing major construction. The Master went around to observe it and then returned to the Dharma hall. He beat the drum to gather the assembly, recounted his journey of leaving the world, and was about to enter Nirvana. The assembly was saddened and reluctant to let him go. The person in charge said: 'The mountain master (referring to the abbot) has not returned from his travels. We wish that the Master would delay for one more day.' The Master lowered his head and returned to his room. The next day, the mountain master returned. The Master ascended the seat again, expressed his gratitude, and finished entrusting all the affairs. Then, he passed away while reciting a verse on the seat. His disciples built a stupa (Buddhist pagoda) on the hill behind the ancient bamboo forest.
Chan Master Yulin Tongxiu of Tianmu Mountain in Hangzhou Prefecture
He was born intelligent and extraordinary. Even as a child, his words were unusual. At the age of nineteen, he went to Qingshan Mountain to be tonsured and ordained, receiving the full precepts. He was in charge of carrying the towel and water bottle, and at night, he would follow the assembly in sitting meditation. One night, before the end of the meditation session, he went directly to the abbot's room. The Qingshan Chan Master said: 'Why is the meditation session ending so early tonight?' Tongxiu Chan Master said: 'It is because I myself am not going to sit in meditation.' The Qingshan Chan Master said: 'What principle have you seen that you are not going to sit in meditation?' Tongxiu Chan Master said: 'Right now, there is also no not sitting in meditation.' The Qingshan Chan Master then picked up the 'Stone House Records' from the table and asked: 'What is this?' Tongxiu Chan Master said: 'Please, Master, speak about it.' The Qingshan Chan Master said: 'You are not letting me speak.' Tongxiu Chan Master said: 'I knew long ago that Master would not dare to speak.' The Qingshan Chan Master said: 'Why would I not dare to speak about the 'Stone House Records'?' Tongxiu Chan Master said: 'Let it go.' The Qingshan Chan Master said: 'You are slandering me.' Tongxiu Chan Master could not comprehend here and could not help but burst into tears, which fell like rain. He did not close his eyes all night. At the fifth watch, the Qingshan Chan Master called out: 'Don't be anxious, I will cite an ancient saying for you. When Layman Pang first met Mazu (709-788), he asked: 'Who is it that is not a companion to the myriad dharmas?' Mazu said: 'When you can swallow the entire West River in one gulp, I will tell you.' Tongxiu Chan Master said: 'I have a verse.' The Qingshan Chan Master said: 'What is your verse?' Tongxiu Chan Master presented the verse, saying: Who is it that is not a companion to the myriad dharmas? Only by not establishing anything can one truly be close to him. Intentionally seeking only leads to further estrangement and separation, while unintentionally realizing allows one to recognize non-contradiction. The Qingshan Chan Master said: 'I am not asking you about not being a companion to the myriad dharmas, I want you to be able to swallow it all in one gulp.' Tongxiu Chan Master had a great enlightenment upon hearing these words and left with a flick of his sleeve.
。山後凡有徴詰。師皆當機不讓。山深肯。有再來之稱。山遷報恩。未幾即趨寂。師遂繼席焉。
上堂。拈拄杖曰。先師和尚。今日在山僧拄杖頭上。示現全身。舉揚大法。還有共見共聞底。出來互相激揚。僧出。師便打。又僧問。臨濟照用。師卓拄杖曰。喚作拄杖子。又是先和尚。喚作先和尚。又是拄杖子。汝作么生分析。僧喝。師便打。僧又喝。師直打出法堂。問如何是奪人不奪境。師曰。洪武門前紅檔中。如何是奪境不奪人。師曰。踢破鴻門樊噲怒。如何是人境兩俱奪。師曰。推倒須彌山。捏殺恒沙佛。如何是人境俱不奪。師曰。一花一國土。一葉一釋迦。僧曰。四句已蒙指。末後事如何。師便喝。問如何是有拄杖子。與拄杖子。師曰。別人爭不得。如何是無拄杖子。奪拄杖子。師曰。你儂怪不得。乃植杖顧眾曰。有人代得一轉語么。眾無語。師擲杖曰。報恩今日失利。便下座。
上堂。舉僧問雲門大師。如何是諸佛出身處。門曰。東山水上行。又有問龍池幻師翁。如何是諸佛出身處。翁曰。西河火里坐。報恩則不然。今日若有問。如何是諸佛出身處。但向道。我是蓉城楊四郎。
上堂。報恩新長老。今年才廿四。黃面老瞿曇。是吾最小子。古往今來。多少居曲錄床的大善知識。凡於四月八
【現代漢語翻譯】 現代漢語譯本：山後但凡有問難詰責，老師都能夠當機立斷，毫不退讓。山深肯有『再來』的美稱。山遷至報恩寺，沒過多久就圓寂了，老師於是繼承了他的位置。
上堂時，老師拿起拄杖說：『先師和尚（指山深肯）今日就在山僧（指自己）的拄杖頭上，示現全身，宣揚大法。還有共同看見、共同聽見的嗎？出來互相激勵發揚。』有僧人出來，老師便打。又有僧人問：『臨濟（指臨濟宗）的照用如何？』老師用拄杖敲地，說：『喚作拄杖子，又是先和尚；喚作先和尚，又是拄杖子。你作么生分析？』僧人喝一聲，老師便打。僧人又喝一聲，老師直接將他打出法堂。問：『如何是奪人不奪境？』老師說：『洪武（明太祖年號，1368-1398）門前紅檔中。』如何是奪境不奪人？老師說：『踢破鴻門，樊噲（人名）怒。』如何是人境兩俱奪？老師說：『推倒須彌山（佛教名山），捏殺恒河沙數之佛。』如何是人境俱不奪？老師說：『一花一國土，一葉一釋迦（佛教創始人）。』僧人說：『四句已經蒙受指點，末後事如何？』老師便喝一聲。問：『如何是有拄杖子與拄杖子？』老師說：『別人爭不得。』如何是無拄杖子，奪拄杖子？老師說：『你儂怪不得。』於是豎起拄杖，環顧眾人說：『有人能代我說一句轉語嗎？』眾人無語。老師擲下拄杖說：『報恩寺今日失利。』便下座。
上堂時，老師舉例說，有僧人問雲門大師（雲門宗創始人）：『如何是諸佛出身處？』雲門大師說：『東山水上行。』又有僧人問龍池幻師翁：『如何是諸佛出身處？』幻師翁說：『西河火里坐。』報恩寺則不然，今日若有人問：『如何是諸佛出身處？』但向他說：『我是蓉城楊四郎。』
上堂時，老師說：『報恩寺新長老，今年才二十四。黃面老瞿曇（釋迦牟尼），是吾最小子。古往今來，多少居曲錄床的大善知識，凡於四月八
【English Translation】 English version: Whenever there were inquiries or challenges after he took over the mountain, the master always responded decisively and without yielding. Shanshen Ken (name of a monk) was known as 'the one who returns'. After Shanshen moved to Baoren Temple, he passed away soon after, and the master succeeded him.
During the Dharma talk, the master picked up his staff and said, 'The late Master Heshang (referring to Shanshen Ken) is manifesting his entire body on the head of this mountain monk's (referring to himself) staff today, expounding the great Dharma. Are there any who see and hear this together? Come forth and encourage each other to promote it.' A monk came forward, and the master struck him. Another monk asked, 'What is the function of Linji's (referring to the Linji school of Chan Buddhism) illumination and application?' The master struck the ground with his staff and said, 'Calling it a staff is also the late Master; calling it the late Master is also a staff. How do you analyze this?' The monk shouted, and the master struck him. The monk shouted again, and the master directly struck him out of the Dharma hall. Someone asked, 'What is seizing the person but not the environment?' The master said, 'In front of the Hongwu (reign of the Ming Dynasty's founding emperor, 1368-1398) Gate, in the red register.' What is seizing the environment but not the person? The master said, 'Kicking through Hongmen, Fan Kuai (name of a person) is angry.' What is seizing both person and environment? The master said, 'Toppling Mount Sumeru (a sacred mountain in Buddhism), crushing countless Buddhas like grains of sand in the Ganges River.' What is neither seizing the person nor the environment? The master said, 'One flower, one country; one leaf, one Shakyamuni (the founder of Buddhism).' The monk said, 'I have already received guidance on the four phrases; what about the final matter?' The master shouted. Someone asked, 'What is having a staff and using a staff?' The master said, 'Others cannot contend for it.' What is not having a staff and seizing a staff? The master said, 'You cannot blame me.' Then, he raised his staff, looked around at the assembly, and said, 'Can anyone say a turning phrase in my place?' No one spoke. The master threw down his staff and said, 'Baoren Temple has lost today.' Then he descended from the seat.
During the Dharma talk, the master cited an example of a monk asking Zen Master Yunmen (founder of the Yunmen school of Chan Buddhism), 'What is the birthplace of all Buddhas?' Yunmen said, 'Walking on the water of the Eastern Mountain.' Another monk asked Master Huan of Longchi, 'What is the birthplace of all Buddhas?' Master Huan said, 'Sitting in the fire of the Western River.' Baoren Temple is different. If someone asks today, 'What is the birthplace of all Buddhas?' just say, 'I am Yang the Fourth Son of Rongcheng.'
During the Dharma talk, the master said, 'The new abbot of Baoren Temple is only twenty-four years old this year. The yellow-faced old Gautama (Shakyamuni Buddha) is my youngest son. Throughout history, how many great virtuous teachers have sat on curved couches, all on the eighth day of the fourth month
日。播弄瞿曇小老的矢臭氣有分。還曾夢見瞿曇的師么。曏者里緇素得。不虛親到報恩。若緇素不得。直饒親到報恩。未免對面白雲萬里。驀喝一喝下座。
上堂。師拈拄杖曰。奇特因緣。須奇特人拈出。驚群句子。于驚群處舉揚。今日既遇奇特人。且道。驚群句作么生舉。驀召眾曰。吳中石佛大。
上堂。舉高峰大師上堂曰。吃粥了也。洗缽盂去。矢上加尖。一場敗露。西峰今日忍俊不禁。卻要向鷺鷥腿上割股。良久曰。便恁么去。咄哉個老漢。一生盲修瞎煉。師資未盡其妙。大法終未明在。召眾曰。要會洗缽盂話么。腦後見𦞙。莫與往來。
上堂。維那白椎竟。師驀喝一喝下座。
上堂。拈拄杖曰。先聖道。有時奪人不奪境。有時奪境不奪人。有時人境兩俱奪。有時人境俱不奪。高聲召眾曰。是甚麼所在。驀擲拄杖下座。
上堂。僧問。世尊睹明星。悟個甚麼。師曰。狗咬枯骨。乃高聲召眾曰。能仁是汝之奴。
大雪。設禹門幻老和尚供。師翁面目。雪滿千山。先師儀表。春回大地。春回大地也。雪滿千山。非當年久侍者不知。雪滿千山也。春回大地。三十年後。有人共見。今日某孫。應時獻一杯茗。罪過彌天。何故。不合當面觸犯。
示眾。舉翠巖真禪師上堂曰。
【現代漢語翻譯】 現代漢語譯本： 日。播弄瞿曇（Gautama，釋迦牟尼的稱號）小老的矢臭氣有分。還曾夢見瞿曇的師么。曏者里緇素得。不虛親到報恩。若緇素不得。直饒親到報恩。未免對面白雲萬里。驀喝一喝下座。
上堂。師拈拄杖曰。奇特因緣。須奇特人拈出。驚群句子。于驚群處舉揚。今日既遇奇特人。且道。驚群句作么生舉。驀召眾曰。吳中石佛大。
上堂。舉高峰大師上堂曰。吃粥了也。洗缽盂去。矢上加尖。一場敗露。西峰今日忍俊不禁。卻要向鷺鷥腿上割股。良久曰。便恁么去。咄哉個老漢。一生盲修瞎煉。師資未盡其妙。大法終未明在。召眾曰。要會洗缽盂話么。腦後見𦞙。莫與往來。
上堂。維那白椎竟。師驀喝一喝下座。
上堂。拈拄杖曰。先聖道。有時奪人不奪境。有時奪境不奪人。有時人境兩俱奪。有時人境俱不奪。高聲召眾曰。是甚麼所在。驀擲拄杖下座。
上堂。僧問。世尊睹明星。悟個甚麼。師曰。狗咬枯骨。乃高聲召眾曰。能仁（釋迦牟尼的稱號）是汝之奴。
大雪。設禹門幻老和尚供。師翁面目。雪滿千山。先師儀表。春回大地。春回大地也。雪滿千山。非當年久侍者不知。雪滿千山也。春回大地。三十年後。有人共見。今日某孫。應時獻一杯茗。罪過彌天。何故。不合當面觸犯。
示眾。舉翠巖真禪師上堂曰。
【English Translation】 English version: Day. Meddling with Gautama's (Gautama, a title for Shakyamuni) little old man's smelly fart. Have you ever dreamed of Gautama's teacher? Those who are monks and laypeople here can sincerely arrive at Baoren (temple name). If monks and laypeople cannot, even if they sincerely arrive at Baoren, they will inevitably face ten thousand miles of white clouds. Suddenly shout and descend from the seat.
Ascending the hall. The master held up his staff and said, 'Extraordinary causes and conditions must be brought forth by extraordinary people. Startling phrases should be proclaimed in startling places. Today, having met an extraordinary person, how should a startling phrase be raised?' Suddenly calling to the assembly, he said, 'The stone Buddha in Wuzhong is large.'
Ascending the hall. Quoting Great Master Gaofeng's ascending the hall, he said, 'Having finished eating porridge, go wash the缽盂 (Bōyú, a monk's alms bowl). Adding sharpness to an arrow, a complete exposure. Xifeng (mountain name) today cannot help but smile, wanting to cut flesh from the heron's leg.' After a long silence, he said, 'Just like that? Alas, that old man, blindly cultivating and practicing throughout his life. The teacher's resources have not exhausted its wonders, and the great Dharma has not yet been clarified.' Calling to the assembly, he said, 'Do you want to understand the words of washing the 缽盂? Seeing the back of your head. Do not associate with them.'
Ascending the hall. After the 維那 (Ví nà, a monastic officer) finished striking the gavel, the master suddenly shouted and descended from the seat.
Ascending the hall. Holding up his staff, he said, 'The ancient sage said, 'Sometimes one seizes the person but not the environment, sometimes one seizes the environment but not the person, sometimes both person and environment are seized, and sometimes neither person nor environment are seized.' Loudly calling to the assembly, he said, 'What is this place?' Suddenly throwing the staff and descending from the seat.
Ascending the hall. A monk asked, 'What did the 世尊 (Śakyamuni, the World-Honored One) realize when he saw the morning star?' The master said, 'A dog biting dry bones.' Then loudly calling to the assembly, he said, '能仁 (Śākyamuni, the Benevolent One) is your slave.'
Heavy snow. Offering to the old monk Huan of Yumen. The teacher's face, snow fills a thousand mountains. The former teacher's appearance, spring returns to the earth. Spring returns to the earth, snow fills a thousand mountains. Those who served him for many years in the past know this. Snow fills a thousand mountains, spring returns to the earth. Thirty years later, someone will see it together. Today, a certain grandson offers a cup of tea in due season. The sin is immense. Why? It is not appropriate to offend him face to face.
Instructing the assembly. Quoting Zen Master Cuiyan Zhen's ascending the hall, he said.
臨陣抗敵。不懼生死者。將軍之勇也。入山不懼虎兕者。獵人之勇也。入水不懼蛟龍者。漁人之勇也。作么生是衲子之勇。拈拄杖曰。者個是拄杖子。拈得把得動得。三千大千世界。一時搖動。若拈不得。把不得。動不得。文殊自文殊。解脫自解脫。參。翠巖老人。恁么舉揚。雖然竭力提撕。未免傷神費氣。報恩則不然。坐致太平者。仁王之大勇也。道高虎伏。德重龍馴者。至人之大勇也。袖手憑幾曰。衲僧之大勇。又作么生。竹戶松龕濃睡穩。花開花落聽東風。
示眾。驀踢出一鞋曰。諸人曏者里。道一句看。一僧曰。某甲雖與人合席。不與人同被。師便喝。良久顧左右曰。只者一句。人也難道。便拽杖歸方丈。
示眾。透脫末後牢關。云庵正罵。洞達歷祖綱宗。妙喜猶呵。汝等諸人。趣曏者個法門。大須仔細。前溪水急魚行澀。后嶺風高鳥宿難。
示眾。有一無手阿師。握天目山。來報恩禪堂。把高峰中峰斷崖三大老靈骨。捏得粉碎。撒滿在諸人眉毛鼻孔上。汝等諸人。為甚晚晚坐香。盡皆開眼瞌睡。不瞌睡底。道將一句來。
示眾。舉德山因一僧相看。乃近前作相撲勢。山曰。與么無禮。合吃山僧手中棒。僧拂袖便行。山曰。直饒如是。也只得一半。僧轉身便喝。山打曰。須是我打你
【現代漢語翻譯】 現代漢語譯本： 臨陣抗敵，不懼怕生死的，是將軍的勇敢。進入山林不懼怕老虎和野牛的，是獵人的勇敢。進入水中不懼怕蛟龍的，是漁人的勇敢。那麼，什麼是衲子（僧人的自稱）的勇敢呢？拿起拄杖說：『這個是拄杖子，拿得起，把得住，動得了，三千大千世界，一時搖動。』如果拿不起，把不住，動不了，文殊（文殊菩薩，智慧的象徵）自是文殊，解脫自是解脫。參！翠巖老人這樣舉揚，雖然竭力提撕（提醒），未免傷神費氣。報恩則不然，坐致太平的，是仁王（以仁義治國的君王）的大勇。道行高深，老虎也會降伏；德行厚重，蛟龍也會馴服，這是至人的大勇。袖手靠著幾案說：『衲僧的大勇，又是什麼樣的呢？竹戶松龕（簡樸的住所）濃睡穩，花開花落聽東風。』
開示大眾。猛地踢出一隻鞋子說：『各位，向這裡，說一句看看。』一個僧人說：『某甲（僧人自謙之稱）雖然與人同席，不與人同被。』禪師便喝斥。良久，環顧左右說：『僅僅這一句，人們也難以道出。』便拿著拄杖回到方丈（禪房）。
開示大眾。透脫末後牢關（突破最後的難關），云庵（禪師名號）正在罵。洞達歷祖綱宗（徹底領悟歷代祖師的宗旨），妙喜（禪師名號）還在呵斥。你們這些人，趣向這個法門，必須仔細。前溪水急魚行澀，后嶺風高鳥宿難。
開示大眾。有一個沒有手的阿師（禪師），握著天目山（山名），來到報恩禪堂（禪堂名），把高峰（禪師名號）、中峰（禪師名號）、斷崖（禪師名號）三大老的靈骨，捏得粉碎，撒滿在你們的眉毛鼻孔上。你們這些人，為什麼晚上坐香（禪修），都睜著眼睛打瞌睡？不打瞌睡的，說一句來聽聽。
開示大眾。舉德山（禪師名號）因為一個僧人前來拜見，便走上前作出相撲的姿勢。德山說：『這麼無禮，合該吃山僧手中的棒。』僧人拂袖便走。德山說：『即使這樣，也只得一半。』僧人轉身便喝斥。德山便打。
【English Translation】 English version: Facing the enemy in battle, not fearing life and death, is the courage of a general. Entering the mountains without fear of tigers and wild oxen is the courage of a hunter. Entering the water without fear of dragons is the courage of a fisherman. So, what is the courage of a nazi (a humble term for a monk)? Picking up a staff, he says, 'This is a staff. If you can pick it up, hold it, and move it, the three thousand great thousand worlds will shake at once.' If you cannot pick it up, hold it, or move it, Manjusri (Manjusri Bodhisattva, symbol of wisdom) is Manjusri, liberation is liberation. Investigate! Old Man Cuiyan praises in this way, but although he tries his best to remind, he inevitably exhausts his spirit and energy. Baoen is not like this. To achieve peace while sitting is the great courage of a Ren Wang (benevolent king). When the Dao is high, tigers will submit; when virtue is profound, dragons will be tamed. This is the great courage of a perfect person. With hands in sleeves, leaning on a desk, he says, 'What is the great courage of a nazi? Sleeping soundly in a bamboo hut by a pine tree, listening to the east wind as flowers bloom and fall.'
Instructing the assembly. Suddenly kicking out a shoe, he says, 'Everyone, say a word about this.' A monk says, 'Although I share a seat with others, I do not share a blanket.' The master then shouts. After a long while, looking around, he says, 'Even this one sentence is difficult for people to utter.' Then he takes his staff and returns to his abbot's room.
Instructing the assembly. Breaking through the final barrier, Yun'an (name of a Chan master) is scolding. Thoroughly understanding the lineage of the ancestral teachers, Miaoxi (name of a Chan master) is still rebuking. All of you, approaching this dharma gate, must be careful. The water in the front stream is swift, and the fish swim with difficulty; the wind on the back ridge is high, and the birds find it hard to roost.
Instructing the assembly. There is a Ashi (Chan master) without hands, holding Tianmu Mountain (name of a mountain), coming to Baoen Chan Hall (name of a Chan hall), crushing the spiritual bones of the three great elders, Gaofeng (name of a Chan master), Zhongfeng (name of a Chan master), and Duanya (name of a Chan master), scattering them all over your eyebrows and nostrils. All of you, why do you all sit in meditation at night, all with your eyes open and dozing off? Those who are not dozing off, say a word for me to hear.
Instructing the assembly. Deshan (name of a Chan master) because a monk came to see him, stepped forward and made a sumo wrestling posture. Deshan said, 'So rude, you deserve to eat the staff in this monk's hand.' The monk flicked his sleeve and left. Deshan said, 'Even so, you only get half of it.' The monk turned around and shouted. Deshan then hit him.
始得。僧曰。諸方有明眼人在。山曰。天然有眼。僧劈開眼曰貓。便出。山曰。黃河三千年一度清。人聞德山入門便棒。將謂舉鼎拔山。氣吞寰宇。誰知揖讓升降。折旋中禮。有如此夫。僉云。待其作相撲勢時。便與劈脊棒出。令其別轉機謀。是則固是。若只與么。安得不今暴虎憑河者。狐假熊威。語云。臨事而懼。好謀而威。德山之謂與。
晚參。老窗敗屋。紙帳青燈。此中有人。得些子意味否。夜來風色峭。釀雪已三分。
禮塔歸晚參。若人識得心。大地無寸土。天目代出明心見性祖師。因甚卻有許多奇松怪石。眾良久。師以禪版拍案曰。人歸大國方知貴。水到瀟湘一樣清。
晚參。山僧說得一篇佛法。懸在雨華橋上。大眾各去看取。良久曰。伯樂曾三顧。千金誰解增。贈君君不納。完璧倚枯藤。
早參。拈拂子曰。擁門黃葉深三尺。冰齒寒泉懸萬尋。禁得苦寒忘闃寂。梅開不待嶺頭春。隨聲擊拂子。喝一喝。
婆子燒庵頌。溪頭逐日飯王孫。臨岐咄咄好生驚。白眼阿婆能將將。夾路桃花風雨聲。
師于 世祖章皇帝時。兩召內廷問道。錫大覺普濟禪師封號紫衣金印。而玉林則叢林中法號也。開堂說法四十年。乙卯秋。游五臺途次示疾。說偈而終。春秋六十有二。僧臘四十
【現代漢語翻譯】 現代漢語譯本 開始領悟。僧人問道：『各處地方都有明眼人存在。』山回答說：『天然就有眼睛。』僧人劈開眼睛說：『貓。』便離開了。山說：『黃河三千年才清澈一次。』人們聽說德山入門便打，以為他舉鼎拔山，氣吞寰宇，誰知他卻懂得揖讓升降，進退有度。竟然有這樣的人啊。』眾人說：『等他擺出相撲的架勢時，便給他一棒打出，讓他另想辦法。』這樣做固然可以。如果只是這樣，怎麼能避免那些空有蠻力、狐假虎威的人呢？俗話說：『面臨大事而心懷戒懼，善於謀劃而能顯威嚴。』說的就是德山這樣的人吧。
晚參時說：『老舊的窗戶，破敗的房屋，紙糊的窗戶，青色的燈光。這裡面有人能體會到些許意味嗎？夜裡風聲淒厲，已經有了三分雪意。』
禮拜佛塔歸來晚參時說：『如果有人認識了自己的心，那麼大地就沒有一寸屬於自己的土地。天目山世代涌現明心見性的祖師。為什麼卻有這麼多奇特的松樹和怪異的石頭呢？』眾人沉默良久。師父用禪版拍了一下桌子說：『人到了大國才知道尊貴，水流到瀟湘才一樣清澈。』
晚參時說：『山僧我說了一篇佛法，懸掛在雨華橋上，大家各自去看吧。』良久后說：『伯樂曾經三次拜訪，千金又有誰能理解它的價值呢？贈送給你你卻不接受，完美的玉璧只能靠在枯藤上。』
早參時說：『拿起拂塵說：擁門黃葉深三尺，冰齒寒泉懸萬尋。禁得苦寒忘闃寂，梅開不待嶺頭春。』隨著聲音敲擊拂塵，喝了一聲。
《婆子燒庵頌》：『溪頭逐日飯王孫，臨岐咄咄好生驚。白眼阿婆能將將，夾路桃花風雨聲。』
師父在世祖章皇帝（順治）時，兩次被召入內廷問道，被賜予大覺普濟禪師的封號和紫衣金印。而玉林則是叢林中的法號。開堂說法四十年。乙卯年秋（康熙十四年，1675年），在遊歷五臺山的途中示疾，說完偈語后圓寂。享年六十二歲，僧臘四十年。
【English Translation】 English version Initially enlightened. A monk asked, 'In various places, there are enlightened people.' The master Shan replied, 'Naturally, there are eyes.' The monk split open his eyes and said, 'Cat,' then left. Shan said, 'The Yellow River clears once every three thousand years.' People heard that Deshan struck upon entering, assuming he could lift cauldrons and uproot mountains, his spirit engulfing the universe. Who knew he understood yielding and ascending, advancing and retreating with propriety? Such a person exists.' The crowd said, 'When he assumes a wrestling stance, strike him out with a staff, forcing him to devise another plan.' Doing so is certainly right. If only doing that, how can one avoid those with mere brute strength, those who are foxes borrowing the tiger's might? As the saying goes, 'Facing matters with fear, planning well and displaying authority.' This speaks of someone like Deshan.
Evening assembly. 'Old windows, dilapidated houses, paper screens, a blue lamp. Is there anyone here who can grasp a bit of meaning? The wind is sharp tonight, already brewing three parts snow.'
Returning late from paying respects at the pagoda, the master said in the evening assembly, 'If one recognizes the mind, there is not an inch of land on the great earth. Tianmu Mountain has produced patriarchs who directly reveal the mind and see the nature. Why then are there so many strange pines and bizarre rocks?' The assembly remained silent for a long time. The master struck the table with the Zen staff and said, 'People return to the great country to know what is precious, water flows to the Xiang River to be equally clear.'
Evening assembly. 'This mountain monk has spoken a piece of Dharma, hanging it on the Rain Flower Bridge. Everyone, go and take a look.' After a long silence, he said, 'Bole once visited three times, who can understand the value of a thousand gold? Giving it to you, you do not accept it, the perfect jade leans against a withered vine.'
Morning assembly. 'Raising the whisk, he said, 'Yellow leaves three feet deep embrace the door, icy teeth of cold springs hang ten thousand fathoms. Enduring bitter cold, forgetting desolation, the plum blossoms without waiting for spring on the mountain peak.' Striking the whisk with the sound, he shouted once.
'Ode to the Old Woman Burning the Hermitage: Day after day, feeding princes by the stream, facing the crossroads, startled and alarmed. The white-eyed old woman can command, the sound of peach blossoms along the road in the wind and rain.'
The master, during the reign of Emperor Shizu Zhang (Shunzhi), was summoned twice to the inner court to inquire about the Way, and was bestowed the title of Great Awakened Universal Salvation Zen Master, along with a purple robe and a golden seal. Yulin, however, was his Dharma name in the monastic community. He lectured on the Dharma for forty years. In the autumn of the year Yimao (Kangxi 14th year, 1675), he fell ill on the way to Mount Wutai, spoke a verse, and passed away. He was sixty-two years old, with forty years as a monk.
有三。門人迎歸全身。塔於潛陽天目山之東塢。與高峰中峰兩祖塔相望焉。
杭州府南澗理宗箬庵問禪師
生緣吳江。世居荊溪。父羨長俞處士。晚憂無子。建百日無遮大會。應禱而生。少遊藝林。究心理學。偶過山寺。閱楞嚴經。至此身及心。外洎虛空山河大地。咸是妙明真性中物。有所觸發。走謁磬山。示以父母未生前話。后因婚事苦逼。遂宵遁至武林。投法雨大師落䰂。旋歸磬山。晨參暮扣。一夕聞大風迸崖而悟。有偈曰。千玄萬妙隔重重。個里無私總不容。一種沒絃琴上曲。寒巖吹落五更風。山曰。玄妙即不問。如何是不隔底句。師擬對。山便打。又服勤數載。洞徹大法。山證以偈。有他年起我臨濟宗。殺活縱橫開天目之句。后因受業順世。武林紳衿。請回南澗。為開法第一世焉。
司理黃元公問。和尚幾時到者里。師曰。臘月二十。曰曾在那裡會過。師曰。忘卻了那。曰在磬山在報恩。師曰。當面錯過。茶次。公問。如何是下載清風。師曰。知音者少。曰非師不委。師曰。且請茶。曰作家。師曰。逢人切忌錯舉。
徑山雪嶠大師至見曰。你是那邊。為甚又在者邊。師曰。一點水墨兩成龍。雪曰。未會興云布霧在。師曰。今日且放過。雪曰。我只教人誦金剛經。師曰。多少人錯會大
【現代漢語翻譯】 有三。門人迎歸全身。塔於潛陽天目山之東塢。與高峰中峰兩祖塔相望焉。
杭州府南澗理宗箬庵問禪師
生緣吳江。世居荊溪。父羨長俞處士。晚憂無子。建百日無遮大會。應禱而生。少遊藝林。究心理學。偶過山寺。閱楞嚴經。至『此身及心。外洎虛空山河大地。咸是妙明真性中物』。有所觸發。走謁磬山。示以『父母未生前』話。后因婚事苦逼。遂宵遁至武林。投法雨大師落䰂。旋歸磬山。晨參暮扣。一夕聞大風迸崖而悟。有偈曰：『千玄萬妙隔重重，個里無私總不容。一種沒絃琴上曲，寒巖吹落五更風。』山曰：『玄妙即不問。如何是不隔底句？』師擬對。山便打。又服勤數載。洞徹大法。山證以偈。有『他年起我臨濟宗，殺活縱橫開天目』之句。后因受業順世。武林紳衿。請回南澗。為開法第一世焉。
司理黃元公問：『和尚幾時到者里？』師曰：『臘月二十。』曰：『曾在那裡會過？』師曰：『忘卻了那。』曰：『在磬山在報恩。』師曰：『當面錯過。』茶次。公問：『如何是下載清風？』師曰：『知音者少。』曰：『非師不委。』師曰：『且請茶。』曰：『作家。』師曰：『逢人切忌錯舉。』
徑山雪嶠大師至見曰：『你是那邊。為甚又在者邊？』師曰：『一點水墨兩成龍。』雪曰：『未會興云布霧在。』師曰：『今日且放過。』雪曰：『我只教人誦金剛經。』師曰：『多少人錯會大』
【English Translation】 There were three. His disciples welcomed his whole body back and built a pagoda for him in the east塢 of Tianmu Mountain (天目山) in Qianyang. It faces the pagodas of the two ancestors, Gaofeng and Zhongfeng.
Chan Master Ruo'an (箬庵) of Lizong (理宗) in Jian (澗), Hangzhou Prefecture
He was born in Wujiang and his family lived in Jingxi. His father, the recluse Xianchang Yu, worried about having no son in his later years. He held a hundred-day un遮大會 (unobstructed assembly) and was answered with a son. He studied the arts in his youth and delved into psychology. He happened to pass by a mountain temple and read the Surangama Sutra. When he reached the part that says, 'This body and mind, extending to the void, mountains, rivers, and the great earth, are all things within the wonderfully bright true nature,' he was triggered. He went to Qingshan (磬山) and was shown the story of 'before his parents were born.' Later, due to the bitter pressure of marriage, he fled to Wulin at night and had his hair cut by Dharma Master Fayu. He then returned to Qingshan, where he attended morning and evening. One night, he was enlightened by the sound of a strong wind breaking a cliff. He had a verse that said: 'Thousands of mysteries and wonders are separated by layers, there is no selfishness in this place. A kind of tune on a stringless zither, blown down from the cold rock by the fifth watch wind.' The mountain said, 'I won't ask about the mysteries. What is the phrase that is not separated?' The master tried to answer, but the mountain hit him. After several years of diligent service, he thoroughly understood the great Dharma. The mountain certified him with a verse, including the line 'In later years, I will revive the Linji (臨濟) sect, killing and vivifying freely to open Tianmu.' Later, because of his teaching, the gentry of Wulin invited him back to Jian to be the first generation to open the Dharma.
The magistrate Huang Yuangong asked, 'When did the monk arrive here?' The master said, 'The twentieth day of the twelfth month.' He said, 'Where have we met before?' The master said, 'I've forgotten.' He said, 'At Qingshan, at Bao'en.' The master said, 'We missed each other face to face.' During tea, the magistrate asked, 'What is downloading the clear wind?' The master said, 'Few are those who understand the music.' He said, 'It is only the master who knows.' The master said, 'Please have some tea.' He said, 'A master.' The master said, 'One must be careful not to make mistakes when meeting people.'
Great Master Xueqiao (雪嶠) of Jingshan (徑山) arrived and said, 'You are from that side. Why are you on this side again?' The master said, 'A little ink turns into two dragons.' Xue said, 'I haven't seen the clouds and mist yet.' The master said, 'Let it go for today.' Xue said, 'I only teach people to recite the Diamond Sutra.' The master said, 'How many people misunderstand the great'
師意。雪曰。直饒不錯會。大遠在。師曰。莫瞞人好。至山門前。見狗子吠。雪曰。者無佛性東西。師曰。卻搔著大師癢處。雪乃呵呵大笑。師亦大笑而別。
僧問。如何是奪人不奪境。師曰。藏盡楚天月。猶存漢地星。如何是奪境不奪人。師曰。花落亂流稀。村翁坐遲暮。如何是人境兩俱奪。師曰。干戈既息狼煙掃。誰唱江南折柳詞。如何是人境俱不奪。師曰。拍手向君開笑臉。大家齊上木蘭舟。
問一貧赤骨時如何。師曰。有件破衲頭。要便與你。僧擬議。師曰。穿不著。
問大悲千手眼。那只是正眼。師曰。急水灘頭下釣絲。
問如何是西來意。師曰。破木杓。僧問。一口氣不來。向甚處安身立命。師曰。鑊湯爐炭。僧罔措。師曰。你害怕。又僧問。若人慾識佛境界。當凈其意如虛空。如何是佛境界。師曰。爐炭鑊湯。僧低頭。師曰。你卻害羞。
問興化打克賓。意旨如何。師曰。金將火試。曰既罰錢。因甚又趁出。師曰。龍門無宿客。
結夏上堂。盡十方世界。是衲僧行履處。盡十方世界。是衲僧安身處。檢點將來。隔三千里。萬機寢削。一句孤危。峻峭峭。絕承當。凈裸裸。沒可把。于諸人分上。猶間一線道。須是箇中人。方明箇中事。驀拈拄杖曰。看看。釋迦老子
【現代漢語翻譯】 現代漢語譯本： 雪峰義存（Xuefeng Yicun）禪師問他的弟子。雪峰說：『即使你完全理解了，也還差得很遠。』義存禪師說：『最好不要欺騙人。』走到山門前，看見狗在叫。雪峰說：『這個沒有佛性的東西。』義存禪師說：『卻搔到了大師的癢處。』雪峰於是哈哈大笑，義存禪師也大笑而別。
有僧人問：『什麼是奪人不奪境？』義存禪師說：『藏盡楚天月，猶存漢地星。』什麼是奪境不奪人？義存禪師說：『花落亂流稀，村翁坐遲暮。』什麼是人境兩俱奪？義存禪師說：『干戈既息狼煙掃，誰唱江南折柳詞。』什麼是人境俱不奪？義存禪師說：『拍手向君開笑臉，大家齊上木蘭舟。』
有僧人問：『一貧如洗、赤裸裸的時候，該怎麼辦？』義存禪師說：『有件破舊的衲衣，想要就給你。』僧人猶豫。義存禪師說：『你穿不上。』
有僧人問：『大悲千手眼（Mahakaruna with a thousand hands and eyes），哪個才是正眼？』義存禪師說：『急水灘頭下釣絲。』
有僧人問：『什麼是西來意（the meaning of Bodhidharma's arrival from the West）？』義存禪師說：『破木杓。』僧人問：『一口氣不來，向什麼地方安身立命？』義存禪師說：『鑊湯爐炭。』僧人不知所措。義存禪師說：『你害怕了？』又有僧人問：『若人慾識佛境界，當凈其意如虛空，如何是佛境界？』義存禪師說：『爐炭鑊湯。』僧人低頭。義存禪師說：『你卻害羞了。』
有僧人問：『興化（Xinghua）打克賓（Kebin），意旨如何？』義存禪師說：『金將火試。』僧人說：『既然罰了錢，為什麼又趕出去？』義存禪師說：『龍門（Longmen）無宿客。』
結夏（summer retreat）上堂。盡十方世界，是衲僧（monk）行履處。盡十方世界，是衲僧安身處。檢點將來，隔三千里。萬機寢削，一句孤危，峻峭峭，絕承當，凈裸裸，沒可把。于諸人分上，猶間一線道。須是箇中人，方明箇中事。驀拈拄杖曰：『看看，釋迦老子（Sakyamuni Buddha）。』
【English Translation】 English version: Master Yicun of Xuefeng asked his disciple. Xuefeng said, 'Even if you understand it perfectly, it's still far off.' Yicun said, 'It's best not to deceive people.' Reaching the mountain gate, they saw a dog barking. Xuefeng said, 'This thing has no Buddha-nature.' Yicun said, 'Yet it scratches the Great Master's itch.' Xuefeng then laughed heartily, and Yicun also laughed and departed.
A monk asked, 'What is seizing the person but not the environment?' Yicun said, 'Hiding all the moon in Chu, yet the stars of Han remain.' What is seizing the environment but not the person? Yicun said, 'Flowers fall, turbulent currents thin, an old villager sits late into the evening.' What is seizing both person and environment? Yicun said, 'Weapons of war cease, smoke of battle is swept away, who sings the parting willow song of Jiangnan?' What is neither seizing person nor environment? Yicun said, 'Clapping hands, I turn a smiling face to you, let's all board the Mulan boat together.'
A monk asked, 'What is it like when one is utterly impoverished and naked?' Yicun said, 'I have a tattered robe, I'll give it to you if you want it.' The monk hesitated. Yicun said, 'You can't wear it.'
A monk asked, 'The Great Compassionate One with a thousand hands and eyes (Mahakaruna with a thousand hands and eyes), which is the true eye?' Yicun said, 'Casting a fishing line in the rapids.'
A monk asked, 'What is the meaning of Bodhidharma's arrival from the West (the meaning of Bodhidharma's arrival from the West)?' Yicun said, 'A broken wooden ladle.' A monk asked, 'When the last breath doesn't come, where does one settle body and life?' Yicun said, 'Cauldron of boiling water, furnace of burning coals.' The monk was at a loss. Yicun said, 'Are you afraid?' Another monk asked, 'If one wishes to know the realm of the Buddha, one should purify one's mind like empty space, what is the realm of the Buddha?' Yicun said, 'Furnace of burning coals, cauldron of boiling water.' The monk lowered his head. Yicun said, 'You're just shy.'
A monk asked, 'What is the meaning of Xinghua (Xinghua) striking Kebin (Kebin)?' Yicun said, 'Gold is tested with fire.' The monk said, 'Since he was fined, why was he also driven out?' Yicun said, 'Longmen (Longmen) has no overnight guests.'
Entering the hall for the summer retreat (summer retreat). The entire ten directions of the world are the place where a monk (monk) walks. The entire ten directions of the world are the place where a monk settles. Examining it closely, it's separated by three thousand miles. Myriad functions are diminished, a single phrase is isolated and perilous, towering and steep, utterly beyond acceptance, purely naked, with nothing to grasp. For all of you, there is still a thread of a path. One must be a person within it to understand the matter within it. Suddenly picking up his staff, he said, 'Look, Sakyamuni Buddha (Sakyamuni Buddha).'
。在山僧拄杖頭上。現大威光。道天上天下惟我獨尊。復有云門大師。忍俊不禁。直下打殺。與狗子吃。貴圖天下太平。以拄杖畫一畫曰。總被山僧一線穿。卻不容絲毫走作。若有人知得落處。朝打三千。暮打八百。若也不知。釋迦老子。向諸人腳跟下。過去了也。喝一喝。卓拄杖。
上堂。舉臨濟大師曰。我有時奪人不奪境。有時奪境不奪人。有時人境兩俱奪。有時人境俱不奪。和泥合水。屈曲垂慈。立境立人。有奪有縱。臨濟大師。嚼飯餵嬰兒即得。若道激揚向上宗乘。直是未在。時有僧問。為甚臨濟大師道奪人不奪境。師曰。不斬蕭何令不行。為甚奪境不奪人。師曰。築壇拜相。為甚人境兩俱奪。師曰。王令森嚴。諸侯避道。為甚人境俱不奪。師曰。四海五湖逢化日。何人不唱凱歌回。僧曰。既然如是。和尚適來恁么拈提。莫不辜負臨濟大師么。師曰。卻是你辜負。僧擬議。師便打。復召眾曰。還有救得者僧者么。眾無語。師擲拄杖下座。
祈雨上堂。師拈拄杖曰。萬里無片云。青天也須吃棒。以杖指曰。那邊云生也。驀擲下曰。一雨普滋。
上堂。僧問。昔年此日去。今已屆週期。未審先竹林。即今向甚處出沒。師曰。在鼻孔里。曰八面玲瓏底。因甚借他鼻孔出氣。師曰。你作他兒孫未得
【現代漢語翻譯】 現代漢語譯本： 在山僧的拄杖頭上，顯現出大威光，說天上天下只有我最尊貴。又有云門大師，忍不住笑出聲來，直接打殺了他，把屍體給狗吃，爲了求得天下太平。用拄杖畫了一下說：『總被山僧一線穿』，卻不容許絲毫的差錯。如果有人知道落腳之處，早上打三千下，晚上打八百下。如果也不知道，釋迦牟尼老子，已經從你們的腳跟下過去了。』喝一聲，放下拄杖。
上堂說法。舉臨濟大師（唐代禪宗大師）的話說：『我有時奪人不奪境，有時奪境不奪人，有時人境兩俱奪，有時人境俱不奪。』和泥合水，委曲求全地施予慈悲，設立境界和人，有奪取也有放縱。臨濟大師，嚼飯餵嬰兒還可以，如果說是激揚向上的宗乘，那就差遠了。當時有僧人問：『為什麼臨濟大師說奪人不奪境？』師父說：『不斬蕭何（漢朝丞相）命令就不能推行。』問：『為什麼奪境不奪人？』師父說：『築壇拜相。』問：『為什麼人境兩俱奪？』師父說：『王令森嚴，諸侯避道。』問：『為什麼人境俱不奪？』師父說：『四海五湖都沐浴在太平的陽光下，誰人不唱著凱歌歸來？』僧人說：『既然這樣，和尚您剛才這樣拈提，豈不是辜負了臨濟大師嗎？』師父說：『卻是你辜負了他。』僧人想要辯解，師父就打了他。又召集眾人說：『有誰能救得了這個僧人嗎？』眾人都無語。師父把拄杖扔下，走下座位。
祈雨上堂說法。師父拿起拄杖說：『萬里無雲，晴朗的天空也應該吃棒子。』用拄杖指著說：『那邊生云了。』隨即扔下拄杖說：『一場雨普遍滋潤萬物。』
上堂說法。僧人問：『往年今日離去，如今已經屆滿一週年。不知道先竹林，如今在哪裡出沒？』師父說：『在鼻孔里。』僧人說：『八面玲瓏的東西，為什麼借用他的鼻孔出氣？』師父說：『你做他的兒孫還不夠格。』
【English Translation】 English version: On the mountain monk's staff head, great majestic light appears, saying that in heaven and earth, only I am the most honored. Then there was Great Master Yunmen, unable to suppress his laughter, who directly struck and killed him, feeding his corpse to the dogs, seeking peace for the world. He drew a line with his staff and said, 'All are pierced by the mountain monk's single thread,' yet not allowing the slightest deviation. If someone knows where it lands, strike them three thousand times in the morning and eight hundred times in the evening. If they do not know, Shakyamuni Buddha has already passed under your feet.' He shouted and struck the staff.
Ascending the hall to preach. He quoted Great Master Linji (Zen master of the Tang Dynasty) as saying, 'Sometimes I seize the person but not the environment, sometimes I seize the environment but not the person, sometimes I seize both person and environment, sometimes I seize neither person nor environment.' Mixing mud and water, he compassionately bestows kindness, establishing environment and person, with both seizing and releasing. Great Master Linji is good at chewing food to feed infants, but if we speak of inspiring and uplifting the sect's teachings, he is far from it. At that time, a monk asked, 'Why did Great Master Linji say to seize the person but not the environment?' The master said, 'If Xiao He (Prime Minister of the Han Dynasty) is not executed, the order cannot be carried out.' He asked, 'Why seize the environment but not the person?' The master said, 'Build an altar and pay homage to the minister.' He asked, 'Why seize both person and environment?' The master said, 'The king's orders are strict, and the princes avoid the road.' He asked, 'Why seize neither person nor environment?' The master said, 'The four seas and five lakes are bathed in the sunshine of peace, who does not sing a triumphant song upon returning?' The monk said, 'Since that is the case, isn't the way you, venerable monk, are now picking up and putting down, betraying Great Master Linji?' The master said, 'It is you who are betraying him.' The monk was about to argue, and the master struck him. He then summoned the assembly and said, 'Is there anyone who can save this monk?' The assembly was silent. The master threw down his staff and descended from the seat.
Ascending the hall to pray for rain. The master picked up his staff and said, 'Ten thousand miles without a cloud, even the clear sky must be beaten.' He pointed with his staff and said, 'Clouds are forming over there.' He then threw down the staff and said, 'A rain universally nourishes all things.'
Ascending the hall to preach. A monk asked, 'I left on this day in the past, and now a year has passed. I don't know where the former bamboo grove is now appearing and disappearing?' The master said, 'In the nostrils.' The monk said, 'Why does something so exquisite borrow his nostrils to breathe?' The master said, 'You are not qualified to be his descendant.'
在。曰今日營齋。還來受供也無。師曰。待你道得即來。乃曰。我與竹林同條生。不與竹林同條死。同條生易。不同條死難。不同條死易。同條死難。同條死。千人萬人一時活卻。不同條死。千人萬人一時死卻。死卻活底。活卻死底時如何。落花臺上重鋪錦。瑪瑙階前布赤砂。喝一喝。
上堂。咬破鐵酸饀。百味具足。跳得金剛圈。吞得栗棘蓬。方能事事無礙。冰棱上行。劍刃上走。也祇是衲僧尋常遊戲。設若己眼未開。大法未明底。豎拂子曰。只者個尚奈何他不得。青黃不辨。菽麥不分。魔說瞎說。盈衢載道。你還知祖師門下底劍么。擲拂子曰。誰敢正眼覷著。
金山入院上堂。指法座曰。須彌寶座。高廣無量無邊由旬。拄杖子。亦高廣無量無邊由旬。且道。向甚麼處著足。一聲霹靂風雲起。便升。拈香白椎竟。師曰。一椎擊碎。是第二義。未舉一椎。是第三義。若是第一義。佛祖難窺。人天罔測。具眼衲僧。出衆相見。僧問。昔日善財參德云。七日不見。意旨如何。師曰。坐斷天下人舌頭。曰七日後。從別峰相見。又作么生。師曰。金不博金。曰恁么則昔日德云。今朝和尚。師曰。掣開金殿鎖。撞動玉樓鐘。曰即今建立法幢。又將何法接人。師曰。劄。問闡揚古佛家風。決斷現成公案。如何是古佛家
風。師曰。郭璞墓前江水黑。曰龍吟霧起。虎嘯風生去也。師曰。看腳下。曰忽遇傾湫倒岳時如何。師曰。放汝三十棒。乃曰。神龍窟宅。古佛名藍。我二十世圓悟禪師。重開正覺之場。十八高人。打失鼻孔眼睛。一回徹證之地。洵江南之巨剎。誠衲子之寶坊。不勞彈指。樓閣門開。無所希求。風雲際合。據此位者。顯示不言正令。導此機者。激揚向上宗乘。明如杲日。皎若太虛。一語歸宗。千差坐斷。回千百年既倒之瀾。挽今時世已隳之轍。直得臨濟有喝。倒退三千。德山有棒。未敢動著。抹過建化門。裂破囫圇句。風高浪涌。水沸波騰。正當恁么時。且妙高已到。寶所親登。剎影高揚。誰遭毒手。劈開華岳連天色。放出鯨濤動地雷。卓拄杖下座。
謙侍者供法衣。上堂。披如來衣。坐如來座。行如來事。三腳蝦蟆著錦襠。風吹不動階前樹。馬祖扭鼻。野鴨子沒處去。百丈卷席。大用現前。不存規矩。堪竺南陽老國師。負汝負吾成指注。點即不到。到即不點。三十年後。莫道金山者為。有屈無叫處。
上堂。靈云見桃華。香嚴聞擊竹。推落萬仞坑。向那裡撈摸。從緣入者。永無退失。聽事不真。喚鐘作甕。玄沙道。諦當甚諦當。敢保未徹在。醉我落花天。借他絃管里。檢點將來。者一隊漢。總出金山圈
【現代漢語翻譯】 現代漢語譯本： 風。師父說：『郭璞（東晉學者，精通陰陽術數）墓前的江水是黑色的。』（學僧）說：『龍吟則霧氣升騰，虎嘯則狂風驟起，它們都離去了。』師父說：『看你的腳下。』（學僧）說：『忽然遇到傾倒山嶽的洪水時該怎麼辦？』師父說：『賞你三十棒。』於是（學僧）說：『神龍的洞穴，古佛的名剎，我二十世的圓悟禪師（北宋禪宗大師），重新開啟正覺的道場。十八位高人，打失了鼻孔和眼睛。』（這是）一回徹底證悟的地方，確實是江南的巨剎，實在是衲子的寶坊。不用彈指，樓閣的門就打開了。沒有什麼希求，風雲際會。佔據這個位置的人，顯示不言說的正令；引導這個機緣的人，激揚向上的宗乘。明亮如太陽，皎潔如太虛。一句話歸於宗，千差萬別都被截斷。挽回千百年來已經倒塌的波瀾，挽救當今世上已經毀壞的車轍。即使是臨濟（唐代禪師）的棒喝，也要倒退三千；德山（唐代禪師）的棒子，也不敢輕易觸碰。抹過建化門，裂破囫圇句。風高浪涌，水沸波騰。正在這個時候，已經到達妙高（指佛法的高妙境界），親自登上寶所（比喻涅槃）。剎影高高揚起，誰會遭到毒手？劈開華山（中國名山）連線天地的顏色，放出鯨魚般的波濤震動大地的雷鳴。』（說完）拄著拄杖走下座位。
謙侍者供奉法衣。師父上堂說法：『披上如來的法衣，坐在如來的座位上，行如來的事業。三腳蛤蟆穿上錦襠。風吹不動階前的樹。馬祖（唐代禪師）扭（學僧）的鼻子，野鴨子沒處可去。百丈（唐代禪師）捲起蓆子，大用現前，不拘泥於規矩。堪稱竺南陽老國師（唐代高僧），辜負你，辜負我，成為指注。』點即不到，到即不點。三十年後，不要說金山（寺名）的和尚這樣做，有冤屈也沒地方叫。
師父上堂說法：『靈云（唐代僧人）見到桃花而悟道，香嚴（唐代僧人）聽到擊竹的聲音而開悟。』（這是）推落萬丈深坑，向哪裡去撈摸？從因緣入道的人，永遠不會退失。聽事不真切，把鐘叫作甕。玄沙（唐末五代僧人）說：『真實啊，真實啊，敢保你還沒有徹悟。』（我）沉醉於落花的天地，借用絃管的聲音。檢查將來，這一隊人，總是在金山的圈子裡。
【English Translation】 English version: Wind. The master said, 'The river water in front of Guo Pu's (scholar of the Eastern Jin Dynasty, proficient in Yin-Yang and numerology) tomb is black.' (A monk) said, 'When the dragon roars, the mist rises; when the tiger howls, the wind blows. They are gone.' The master said, 'Look at your feet.' (A monk) said, 'What if suddenly encountering a flood that topples mountains?' The master said, 'I'll give you thirty blows.' Then (the monk) said, 'The cave of the divine dragon, the famous temple of ancient Buddhas, my twentieth-generation Zen Master Yuanwu (Zen master of the Northern Song Dynasty), reopened the field of Right Enlightenment. Eighteen eminent monks have lost their noses and eyes.' (This is) a place of thorough enlightenment, indeed a great temple in Jiangnan, truly a precious place for monks. Without snapping fingers, the doors of the pavilions open. There is nothing to seek, the wind and clouds meet. The one who occupies this position displays the unspoken right decree; the one who guides this opportunity inspires the upward-moving sect. Bright as the sun, clear as the vast void. One word returns to the source, all differences are cut off. Reversing the waves that have collapsed for thousands of years, saving the ruts that have been destroyed in the present world. Even Linji's (Zen master of the Tang Dynasty) shout would retreat three thousand; Deshan's (Zen master of the Tang Dynasty) stick would not dare to touch it easily. Erasing the Jianhua Gate, tearing apart the whole sentence. The wind is high and the waves surge, the water boils and the waves rise. At this very moment, Miaogao (referring to the high and wonderful realm of Buddhism) has been reached, and Baosuo (a metaphor for Nirvana) has been personally ascended. The shadow of the temple is raised high, who will suffer a poisonous hand? Splitting open the color of Mount Hua (famous mountain in China) connecting to the sky, releasing whale-like waves shaking the earth with thunder.' (After speaking) he leaned on his staff and stepped down from the seat.
Attendant Qian offered the Dharma robe. The master ascended the hall to preach: 'Wearing the Tathagata's robe, sitting on the Tathagata's seat, doing the Tathagata's work. A three-legged toad wears brocade pants. The wind does not move the tree in front of the steps. Mazu (Zen master of the Tang Dynasty) twisted (the monk's) nose, the wild duck has nowhere to go. Baizhang (Zen master of the Tang Dynasty) rolled up the mat, great function manifests, not adhering to rules. Worthy of being the old National Teacher Zhu Nanyang (high monk of the Tang Dynasty), failing you, failing me, becoming a finger note.' Pointing is not reaching, reaching is not pointing. Thirty years later, don't say that the monks of Jinshan (temple name) do this, there is injustice but nowhere to cry.
The master ascended the hall to preach: 'Lingyun (monk of the Tang Dynasty) attained enlightenment upon seeing peach blossoms, Xiangyan (monk of the Tang Dynasty) attained enlightenment upon hearing the sound of striking bamboo.' (This is) pushing into a ten-thousand-foot deep pit, where to find it? Those who enter the path through conditions will never regress. Hearing things not truly, calling a bell a jar. Xuansha (monk of the late Tang and Five Dynasties) said, 'True, true, I dare to guarantee that you have not yet thoroughly awakened.' (I am) intoxicated in the world of falling flowers, borrowing the sound of strings and pipes. Examining the future, this group of people is always in the circle of Jinshan.
繢不得。若出得。未具參方眼在。拍禪床下座。
謝兩序上堂。著草鞋住院。負栲栳為人。動若行雲。止若穀神。初無心於彼此。豈有意于去來。所以綱宗在握。賞罰惟公。正令當行。進退有序。其進也高山可仰。其退也湛水長閑。若有一絲毫情存繫戀。便屬泥犁渣滓。金剛圈栗棘蓬。吞得跳得。須是其人。且開先啟后。果滿功圓一句。作么生道。橫擔楖栗千峰上。已有人提折腳鐺。
住磬山上堂。四十九年。全成露布。末後一句。曳尾靈龜。西天四七。東土二三。總是接響承虛。據實而論。諸佛諸祖。無出頭分。自古至今。無語話分。翻轉劫初田地。撥開向上宗猷。突出頂𩕳一機。顯示金剛正眼。臨濟三玄三要。不消一劄。洞山五位君臣。不直一唾。回真風于既墜。續慧命于將殘。還他實地行來。自然有本可據。拈起也。剷斷天下人命根。放下也。棙轉衲僧鼻孔。饒伊牙如劍樹。口似血盆底到來。也須讓他一頭地。何故。綱宗在握。寶劍橫揮。正印全提。十方坐斷。莫有同明大機。同徹大用。為先師吐氣者么。驀擲拄杖曰。三十年後。
上堂。僧問。曉樹穿云碧。寒泉弄月明。此是尋常境。如何是磬山境。師曰。切忌道著。曰耳傾四大海。眼著五須彌。此是等閑人。如何是磬山人。師曰。高著眼
【現代漢語翻譯】 現代漢語譯本 畫也畫不像。如果說畫得像，那還沒具備參訪明師的眼力。拍一下禪床就下座了。
感謝兩序大眾，我穿著草鞋來主持寺院，揹著裝滿食物的竹筐來為大家服務。行動起來像飄行的雲彩，靜止下來像深山峽谷中的神靈。心中沒有彼此的分別，哪裡會有來去的念頭？所以，總綱掌握在手，賞罰才能公正無私。嚴正的法令施行，進退才能有條不紊。前進時，像高山一樣令人仰望；退隱時，像深潭一樣清澈悠閑。如果有一絲一毫的情感牽掛，那就屬於地獄中的渣滓。金剛圈和栗棘蓬，吞得下跳得過，必須是這樣的人才行。那麼，開創先河，啟迪後人，功德圓滿的這句話，該怎麼說呢？橫擔著楖栗木杖走在千峰之上，已經有人提著折了腳的鼎趕來了。
在磬山主持上堂法會。四十九年說法，完全是公開宣示。最後一句，是曳尾塗中的靈龜。西天二十八祖（指從摩訶迦葉到菩提達摩的二十八位印度祖師），東土六祖（指從菩提達摩到慧能的六位中國祖師），總是在接續前人的影響，承襲虛名。根據事實來說，諸佛諸祖，沒有出頭的機會；自古至今，沒有說話的份兒。翻轉天地未開時的景象，撥開向上追尋的宗風，突出頭頂上的一點靈機，顯示金剛般銳利的眼光。臨濟宗的三玄三要，不值得一提；洞山宗的五位君臣，不值得一唾。挽回已經衰落的真風，延續即將斷絕的慧命，迴歸到腳踏實地的修行，自然有根本可以依據。拈起拄杖，能剷斷天下人的命根；放下拄杖，能扭轉修行人的鼻孔。即使是牙齒像劍樹一樣鋒利，嘴巴像血盆一樣可怕的人到來，也必須讓他三分。為什麼呢？因為總綱掌握在手，寶劍橫掃，正印完全提起，十方世界都被截斷。有沒有人能和我一樣明白大機，徹底運用大用，為先師吐一口氣呢？猛地扔掉拄杖說，三十年後，你們就會明白。
上堂說法。有僧人問：『曉樹穿云，一片碧綠；寒泉映月，分外清明。這是尋常的景象，什麼是磬山的景象？』 師父說：『切忌說出來。』 僧人說：『耳朵傾聽四大海的聲音，眼睛注視五須彌山。這是普通的人，什麼是磬山的人？』 師父說：『眼光要放高遠。』
【English Translation】 English version It cannot be perfectly depicted in a painting. If it could be, then one does not yet possess the eye to truly engage with a master. He strikes the Zen platform and descends.
Thanking the two assemblies, I wear straw sandals to reside in this monastery, carrying a bamboo basket to serve others. My movements are like drifting clouds, my stillness like the spirit of a valley. I have no concern for self and other, nor any intention of coming or going. Therefore, with the fundamental principle in hand, rewards and punishments are justly administered. When the proper order is in effect, advancement and retreat are orderly. In advancement, one is like a high mountain to be revered; in retreat, one is like a deep pool, tranquil and still. If there is even a trace of emotional attachment, one belongs to the dregs of hell. The vajra circle and the chestnut burr, able to swallow and leap over, require a certain kind of person. So, how should one express the phrase 'opening the way for those who come after, fulfilling the fruit and completing the merit'? Carrying a staff of Zelkova serrata wood across a thousand peaks, someone is already coming with a broken-legged pot.
Residing at Qingshan (磬山, Qingshan Mountain), addressing the assembly. For forty-nine years, everything has been openly declared. The final phrase is like a spirit turtle dragging its tail. The twenty-eight patriarchs in the Western Heaven (西天, India) and the six patriarchs in the Eastern Land (東土, China) are all just echoing and inheriting emptiness. Speaking truthfully, the Buddhas and patriarchs have no chance to stand out. From ancient times until now, there is no opportunity to speak. Overturning the state before the beginning of the kalpa, clearing away the ancestral path of upward seeking, highlighting the function of the crown of the head, revealing the vajra's true eye. The Three Mysteries and Three Essentials of Linji (臨濟宗, Linji school of Chan Buddhism) are not worth a single slip of paper. The Five Ranks of Lord and Vassal of Dongshan (洞山宗, Dongshan school of Chan Buddhism) are not worth a spit. Restoring the true wind from its decline, continuing the wisdom-life from its near extinction, returning to the practice of walking on solid ground, naturally there is a basis to rely on. Raising it, it severs the life-root of everyone under heaven. Lowering it, it twists the nostrils of the monks. Even if one arrives with teeth like sword-trees and a mouth like a blood-filled basin, one must still yield a step. Why? Because the fundamental principle is in hand, the precious sword is wielded horizontally, the true seal is fully raised, and the ten directions are cut off. Is there anyone who shares my great understanding and thoroughly utilizes the great function, to exhale a breath for the former teacher? He throws his staff and says, 'After thirty years, you will understand.'
Addressing the assembly. A monk asks, 'The dawn trees pierce the clouds, green; the cold spring plays with the moon, bright. This is an ordinary scene. What is the scene of Qingshan?' The master says, 'Avoid speaking of it.' The monk says, 'Ears listen to the four great seas, eyes gaze upon the five Mount Sumerus. This is an ordinary person. What is a person of Qingshan?' The master says, 'Set your sights high.'
。曰當臺一鑑明如日。鐵額銅頭也皺眉。師便喝。乃曰。雨洗巖花白。煙籠岳色寒。乍歸云滿室。莫作等閑看。人與境會。理得事彰。明明一段風光。灼灼不從他得。既不從他得。有眼共見。有耳共聞。若道聞底便是。孤負你生來眼。若道見底便是。孤負你生來耳。既不孤負。雲門放洞山三頓棒。合作么生商量。莫把是非來入耳。從前知己反為仇。拽拄杖下座。
到龍池上堂。昔年未見師翁面。問上座卻被師翁。絆入葛藤窠里。沒頭沒腦。及乎親見師翁后。師翁卻被問上座。絆入葛藤窠里。沒頭沒腦。者段公案。正要嚮明眼人前判斷。今日。既到師翁法窟。承堂頭和尚。為眾推出。登師翁堂。踞師翁座。問上座豈敢掩耳偷鈴。請諸仁者。為問上座判斷看。若判斷得。諸仁者合吃問上座三十棒。若判斷不得。問上座合吃我堂頭和尚三十棒。者兩頓棒。有一頓棒。堪與佛祖為師。有一頓棒。堪與人天為師。若也不甘。自救不了。卓拄杖下座。
上堂。有漏無漏。笊籬木杓。小乘大乘。錢貫井索。一不成單。二不成兩。明眼衲僧。作何伎倆。磬山門下。論實不論虛。爭不足讓有餘。踢出楊岐三腳驢。
小參。一僧自呈會得臺山婆子驀直話。師曰。你作么生會。僧轉身便行。師曰。祇如道好個師僧又恁么去
【現代漢語翻譯】 現代漢語譯本： 說：『當臺一鑑明亮如太陽，鐵額銅頭也會皺眉。』 禪師便喝一聲。於是說：『雨洗巖石花更白，煙籠山嶽景色寒。』 剛回來雲霧滿室，不要等閒視之。人與境相會，道理明白事理彰顯，明明一段好風光，確實不是從別處得來。既然不是從別處得來，有眼睛的人共同看見，有耳朵的人共同聽見。如果說聽到的就是，就辜負了你生來的眼睛；如果說看見的就是，就辜負了你生來的耳朵。既然不辜負，雲門禪師放洞山禪師三頓棒，如何商量？不要把是非聽進耳朵，從前知己反而變成仇人。』 禪師拄著枴杖下座。
到龍池禪寺上堂說法。『往年未曾見過師翁的面，問上座卻被師翁，絆入葛藤窠里，沒頭沒腦。等到親自見過師翁后，師翁卻被問上座，絆入葛藤窠里，沒頭沒腦。』 這段公案，正要嚮明眼人前判斷。今日，既然到了師翁的法窟，承蒙堂頭和尚，為大眾推出，登上師翁的法堂，佔據師翁的座位，問上座豈敢掩耳盜鈴？請各位仁者，為問上座判斷看看。如果判斷得對，各位仁者合該吃問上座三十棒；如果判斷不對，問上座合該吃我堂頭和尚三十棒。這兩頓棒，有一頓棒，堪以佛祖為師；有一頓棒，堪以人天為師。如果也不甘心，自身也救不了。』 禪師拄著枴杖下座。
上堂說法。『有漏無漏，如同笊籬木勺；小乘大乘，如同錢串井索。一不成單，二不成雙。明眼的衲僧，有何伎倆？磬山門下，論實不論虛，爭不足讓有餘。踢出楊岐三腳驢。』
小參。一個僧人自稱領會了臺山婆子（指臺山金剛窟的婆子）直截了當的話。禪師說：『你作么生會？』 僧人轉身便走。禪師說：『就如說好個師僧又這樣走了。』
【English Translation】 English version: Said: 'When the mirror on the platform is as bright as the sun, even those with iron foreheads and bronze heads will frown.' The master then shouted. Then he said, 'Rain washes the rocks, making the flowers white; mist shrouds the mountains, making the colors cold.' Just returned, the room is filled with clouds; do not take it lightly. When the person and the environment meet, the principle is clear and the matter is manifest. Clearly, it is a beautiful scene, truly not obtained from elsewhere. Since it is not obtained from elsewhere, those with eyes see it together, and those with ears hear it together. If you say that what is heard is it, you betray the eyes you were born with; if you say that what is seen is it, you betray the ears you were born with. Since you do not betray them, Yunmen (Yunmen Wenyan, 864-949) gave Dongshan (Dongshan Liangjie, 807-869) three blows. How should we discuss this? Do not let right and wrong enter your ears; former friends will turn into enemies.' The master dragged his staff and descended from the seat.
Arriving at Longchi (Dragon Pool) Monastery, he ascended the hall to preach. 'In the past, I had not seen the face of the late master, and when I asked the senior monk, I was entangled by the late master in a thicket of kudzu vines, without head or tail. After personally seeing the late master, the late master was entangled by the senior monk in a thicket of kudzu vines, without head or tail.' This case should be judged before those with clear eyes. Today, since I have arrived at the late master's Dharma cave, I am grateful to the abbot for recommending me to the assembly, to ascend the late master's hall and occupy the late master's seat. How dare the senior monk cover his ears and steal the bell? I ask all of you, virtuous ones, to judge for the senior monk. If you judge correctly, all of you should receive thirty blows from the senior monk; if you judge incorrectly, the senior monk should receive thirty blows from my abbot. Of these two sets of blows, one set is worthy of being a teacher to the Buddhas and patriarchs; one set is worthy of being a teacher to humans and devas. If you are not willing to accept this, you cannot save yourselves.' The master dragged his staff and descended from the seat.
Ascending the hall to preach. 'With outflows and without outflows, like a bamboo sieve and a wooden ladle; Hinayana and Mahayana, like a string of coins and a well rope. One does not make a single, two do not make a pair. What skills do clear-eyed monks have? Under the gate of Qingshan (Qingshan Daoqin, died 865), we discuss reality, not emptiness; we contend for insufficiency and yield to abundance. Kick out the three-legged donkey of Yangqi (Yangqi Fanghui, 992-1049).'
Small assembly. A monk claimed to have understood the direct words of the old woman of Mount Tai (referring to the old woman in the Vajra Cave of Mount Tai). The master said, 'How did you understand it?' The monk turned around and left. The master said, 'Just like saying, 'What a good monk,' and then leaving like that.'
聻。僧曰。豈有第二個。師曰。趙州勘破聻。僧無語。師呵呵大笑。召僧近前曰。我會臺山婆子驀直話。與你迥別。你轉身便行。我只坐了。要與婆子相見。婆子道好個師僧又恁么去。趙州道勘破。總出我者里不得。你還會么。僧復無語。師又大笑曰。我一發。再與你說破。你便是者僧。我便是婆子。拈起竹篦曰。者個便是趙州。你作么生會。我不妨再與你說。你轉身便行。豈不與者僧一般。我不肯你。豈不是婆子道好個師僧又恁么去一般。只是趙州勘破。竹篦子卻不肯與你說。一僧曰。料和尚說不出。師擲下竹篦。時珍侍者在傍有省。呈頌。師曰。頌且置。那裡是趙州勘破處。珍曰。者老賊。師便打。珍作禮曰。勘破了也。師復大笑。歸方丈。
小參。舉昔有一院主。忽見鬼使來追。主曰。某身為主事。未暇修行。乞容七日得否。使云。待回白王。若允。七日後來。不允。須臾立至。果七日後。覓其僧了不可得。者僧逴得個隱身符子。如羚羊掛角。杳無軌跡可尋。何異高峰大師道。大海無魚。大地無草。大富無糧。大悟無道。到者田地。也不易構得。若到磬山門下。正好買草鞋行腳。何故。諸人要在山僧者里作主事。須是將閻羅老子。捺在掌心。鬼使縛在腳尖上。要你上天便上天。要你入地便入地。任他追逐
【現代漢語翻譯】 現代漢語譯本： 聻（語氣助詞，表示反問）。僧人問：『還有第二個嗎？』 師父說：『趙州已經勘破了聻（語氣助詞）！』 僧人無語。師父呵呵大笑，招呼僧人近前說：『我會臺山婆子（指臺山的一位老婦人，常以機鋒犀利著稱）的直截了當的話，與你截然不同。你轉身便走，我只坐在這裡。』 『要與婆子相見，婆子說：『好個師僧（指僧人），又這麼走了。』 趙州（指趙州禪師）說：『勘破了，總逃不出我這裡。』 你還會嗎？』 僧人再次無語。師父又大笑說：『我乾脆再與你說破，你就是那個僧人，我就是那個婆子。』 拈起竹篦（禪宗常用法器）說：『這個就是趙州，你作么生會（如何理解）？我不妨再與你說，你轉身便走，豈不與那個僧人一般？我不肯你，豈不是婆子說『好個師僧又恁么去』一般？只是趙州勘破了，竹篦子卻不肯與你說。』 一僧人說：『料想和尚說不出。』 師父擲下竹篦。當時珍侍者在旁邊有所領悟，呈上頌詞。師父說：『頌詞且放一邊，哪裡是趙州勘破之處？』 珍說：『者老賊（指趙州禪師）。』 師父便打。珍作禮說：『勘破了也。』 師父再次大笑，回到方丈。
小參（禪宗的一種說法形式）。舉例說，過去有一位院主（寺院的負責人），忽然看見鬼使來追捕。院主說：『我身為院主，沒有空閑修行，請允許我七日可以嗎？』 鬼使說：『待我回去稟告閻王，如果允許，七日後來；如果不允許，立刻就到。』 果然七日後，尋找那位僧人，卻怎麼也找不到了。這位僧人逃脫，得到了一個隱身符子，如同羚羊掛角，杳無軌跡可尋。這與高峰大師（指高峰原妙禪師）所說『大海無魚，大地無草，大富無糧，大悟無道』有什麼不同呢？到達這種田地，也不容易做到。如果到了磬山門下，正好買草鞋去行腳（雲遊四方）。為什麼呢？諸位如果要在山僧這裡作主事，必須是將閻羅老子（指閻王）按在掌心，鬼使縛在腳尖上，要你上天便上天，要你入地便入地，任他追逐。
【English Translation】 English version: Nian (an interrogative particle). A monk asked, 'Is there a second one?' The master said, 'Zhao Zhou (a famous Chan master) has already seen through it, nian (an interrogative particle)!' The monk was speechless. The master laughed heartily and called the monk closer, saying, 'I know the straightforward words of the old woman of Mount Tai (referring to an old woman from Mount Tai, known for her sharp wit), which are completely different from yours. You turn around and leave, and I will just sit here.' 'If you want to meet the old woman, she would say, 'What a fine monk, and yet he leaves like this.' Zhao Zhou (referring to Chan Master Zhao Zhou) said, 'Having seen through it, you can't escape from here.' Do you understand?' The monk was again speechless. The master laughed again and said, 'I might as well explain it to you again. You are that monk, and I am that old woman.' Picking up the bamboo staff (a common tool in Zen Buddhism), he said, 'This is Zhao Zhou. How do you understand it? I might as well explain it to you again. You turn around and leave, wouldn't that be just like that monk? If I don't allow you, wouldn't that be just like the old woman saying, 'What a fine monk, and yet he leaves like this?' It's just that Zhao Zhou has seen through it, but the bamboo staff refuses to tell you.' A monk said, 'I don't think the master can explain it.' The master threw down the bamboo staff. At that time, the attendant Shi Zhen had some understanding and presented a verse. The master said, 'Put the verse aside for now. Where is the point where Zhao Zhou saw through it?' Zhen said, 'That old thief (referring to Chan Master Zhao Zhou).' The master then struck him. Zhen bowed and said, 'It has been seen through.' The master laughed again and returned to his abbot's quarters.
A short Dharma talk (a type of Zen Buddhist discourse). To illustrate, there was once a monastery director (the person in charge of a monastery) who suddenly saw ghost messengers coming to arrest him. The director said, 'As the director, I have no time to cultivate. Please allow me seven days, is that possible?' The ghost messenger said, 'I will report back to King Yama (the King of Hell). If he allows it, I will come back in seven days; if he doesn't allow it, I will be here immediately.' Indeed, after seven days, they searched for the monk but could not find him anywhere. This monk escaped and obtained an invisibility talisman, like a gazelle hanging its horns, leaving no trace to be found. How is this different from what Great Master Gaofeng (referring to Chan Master Gaofeng Yuanmiao) said, 'The great sea has no fish, the great earth has no grass, the great wealth has no grain, the great enlightenment has no path'? Reaching this state is not easy to achieve. If you come to the gate of Mount Qing, it would be good to buy straw sandals and travel around (wandering around to learn). Why? If you all want to be in charge here with this mountain monk, you must press King Yama (referring to the King of Hell) in the palm of your hand and tie the ghost messengers to the tips of your toes, so that if I want you to go to heaven, you go to heaven, and if I want you to go to hell, you go to hell, letting them chase after you as they please.'
。過百千萬億不可說不可說恒河沙國土。經歷百千萬億不可說不可說無量阿僧祇劫。登劍樹刀山。入鑊湯爐炭。永不退失。方許入磬山室。與古人吐口毒氣。眾中莫有恁么人么。若有。臨濟一燈。未致寂寥在。
洸院主問。如何是大海無魚。師曰。負命者上鉤來。恁么則擎頭戴角去也。師曰。與你三十棒。如何是大地無草。師曰。前不構村。后不迭店。洸曰。含元殿里。說甚長安。師曰。爭奈罕遇其人。如何是大富無糧。師曰。少甚麼。洸曰。恁么則不勞拈出。師曰。刺破汝眼。如何是大悟無道。師曰。迅雷不及掩耳。洸禮拜。師曰。腦後見腮。莫與往來。
師一日。閱雪竇錄。至竇與數僧遊山次。見牯牛舉頭。竇問。牯牛舉頭作甚麼。令眾下語。院主曰。侍者將束草來。師不肯。眾問師。師曰。是伊吃飽。首座曰。行昱亦有一語。師曰。你作么生。座曰。他卻識人。師為撫掌。
順治乙未秋。師謝絕雲水。一棹夷猶。至九月廿三日。上報恩掃塔。預別玉林和尚。交磬山院事。廿七日舟次南潯。辭謝諸檀護。暮宿應天寺。寺即范蠡宅。命侍者灑掃一室。沐浴凈䰂。更衣趺坐。怡然而逝。門弟子扶龕歸澗。茶毗入塔。遵遺命也。有五會語錄十二卷。續燈二十卷。並行於世。
衡州府南嶽山茨通
際禪師
初參天童于金粟。問客散堂空時如何。童曰。是甚麼時節。師便喝。童便打。師又喝。童又打。師禮拜曰。今日起動和尚。后參磬山。一見契合。一日侍次。山問。只如百丈于馬祖喝下。得個甚麼。師曰。若有得。即鈍罵馬祖。山曰。他道三日耳聾聻。師曰。某不可更作野狐見解。山休去。又一日。山舉巖頭四藏鋒句問。如何是就理藏鋒。師曰。梁皇殿上道不識。如何是就事藏鋒。師曰。今朝雨落階前濕。如何是理事俱藏鋒。師曰。行不出戶。坐不當堂。如何是俱不涉理事藏鋒。師曰。八角磨盤空里走。山曰。此四轉語。可紹先覺。雖然。也是搕七搭八。
住東明。掃旵祖塔。拈香曰。者老漢。二百年來。在此藏身。人天罔知。佛祖難近。今日腳下兒孫到來。親遭勘破。且道。以何為驗。顧左右插香。
示眾。古人道。恁么也不得。不恁么也不得。恁么不恁么總不得。諸兄弟。畢竟作么生即得。良久曰。檐前滴瀝非關雨。溪澗奔雷不是聲。
示眾。舉僧問雲門和尚。如何是雲門一曲。門曰。臘月二十五。臘月二十五。今日為君舉。著意會應難。藍田射石虎。
示眾。本是無羈身。偶向煙霞宿。暑寒已七過。刀耕種深谷。帶水復拖泥。衲破通身目。無法向人前。一任東西卜。元
【現代漢語翻譯】 現代漢語譯本 際禪師
最初在金粟拜見天童禪師。問道：『客人散去，禪堂空了的時候，會是怎樣？』天童禪師說：『這是什麼時節？』禪師便大喝一聲。天童禪師就打他。禪師又大喝一聲。天童禪師又打他。禪師禮拜說：『今天驚動了和尚。』後來拜見磬山禪師，一見如故，非常契合。一天侍奉磬山禪師時，磬山禪師問道：『就像百丈禪師在馬祖禪師的喝聲下，得到了什麼？』禪師說：『如果有所得，那就是誹謗馬祖禪師。』磬山禪師說：『他說三天都耳聾了，又怎麼說？』禪師說：『我不敢再作野狐禪的見解。』磬山禪師便不再說話。又有一天，磬山禪師舉巖頭禪師『四藏鋒』之句問道：『什麼是就理藏鋒？』禪師說：『梁皇殿上說不認識。』『什麼是就事藏鋒？』禪師說：『今天下雨，臺階前都濕了。』『什麼是理事俱藏鋒？』禪師說：『行不出戶，坐不當堂。』『什麼是俱不涉理事藏鋒？』禪師說：『八角磨盤在空中走。』磬山禪師說：『這四句轉語，可以繼承先覺。雖然如此，也還是七拼八湊。』
住在東明寺時，禪師打掃旵祖（含義未知）的塔，拈香說道：『這個老漢，兩百年來（指清朝），在這裡藏身，人天都不知道，佛祖也難以接近。今天我這腳下的兒孫到來，親自來勘破。那麼，用什麼來驗證呢？』禪師看看左右，插上香。
禪師對大眾開示說：『古人說，這樣也不行，那樣也不行，這樣那樣都不行。各位，到底怎樣才行呢？』良久，禪師說：『檐前滴瀝的不是雨，溪澗奔騰的不是聲。』
禪師對大眾開示說：『舉個例子，有僧人問雲門禪師：『什麼是雲門一曲？』雲門禪師說：『臘月二十五。臘月二十五。』今天我為你們舉出，著意領會也很難。就像藍田射石虎一樣。』
禪師對大眾開示說：『本來是無拘無束的身，偶爾寄宿在煙霞之中。寒來暑往已經七次了。刀耕火種在深谷之中。帶著水又拖著泥，破衲襖上到處是眼。沒有什麼法可以向人展示，任憑東西卜算。』元
【English Translation】 English version Chan Master Ji
Initially, he visited Chan Master Tiantong at Jin Su Temple. He asked, 'What is it like when the guests have left and the hall is empty?' Chan Master Tiantong replied, 'What time is it?' The Chan master then shouted. Chan Master Tiantong then struck him. The Chan master shouted again. Chan Master Tiantong struck him again. The Chan master bowed and said, 'Today, I have disturbed the venerable monk.' Later, he visited Chan Master Qingshan, and they immediately resonated with each other. One day, while attending to Chan Master Qingshan, Qingshan asked, 'Just like when Baizhang received a shout from Mazu, what did he gain?' The Chan master said, 'If there was any gain, it would be slandering Mazu.' Qingshan said, 'He said he was deaf for three days, so what about that?' The Chan master said, 'I dare not offer the understanding of a wild fox.' Qingshan remained silent. Another day, Qingshan raised the question of Yantou's 'four hidden edges' and asked, 'What is hiding the edge in accordance with principle (就理藏鋒)?' The Chan master said, 'In the Liang Emperor's Hall (梁皇殿), one says one does not recognize.' 'What is hiding the edge in accordance with the matter (就事藏鋒)?' The Chan master said, 'Today it is raining, and the steps in front of the hall are wet.' 'What is hiding the edge in both principle and matter (理事俱藏鋒)?' The Chan master said, 'One does not go out the door when walking, and one does not sit in the main hall when sitting.' 'What is hiding the edge that does not involve either principle or matter (俱不涉理事藏鋒)?' The Chan master said, 'An octagonal millstone runs in the empty sky.' Qingshan said, 'These four turning phrases can inherit the wisdom of the enlightened ones. However, they are still pieced together haphazardly.'
While residing at Dongming Temple, the Chan master swept the pagoda of Ancestor Chan (旵祖), and offered incense, saying, 'This old man has been hiding here for two hundred years (referring to the Qing Dynasty), unknown to humans and gods, and difficult for Buddhas and ancestors to approach. Today, his descendants have arrived and personally come to investigate. So, what shall we use to verify it?' The Chan master looked to the left and right and inserted the incense.
The Chan master addressed the assembly, saying, 'The ancients said, 'Like this is not acceptable, not like this is not acceptable, both like this and not like this are not acceptable.' Brothers, what exactly is acceptable?' After a long pause, the Chan master said, 'The dripping from the eaves is not rain, and the roaring in the stream is not sound.'
The Chan master addressed the assembly, saying, 'To give an example, a monk asked Chan Master Yunmen, 'What is the tune of Yunmen?' Chan Master Yunmen said, 'The twenty-fifth day of the twelfth month. The twenty-fifth day of the twelfth month.' Today I present it to you, and it is difficult to understand even with careful attention. It is like shooting a stone tiger in Lantian.'
The Chan master addressed the assembly, saying, 'Originally, it was an unbridled body, occasionally lodging in the misty mountains. Seven years have passed with the changing of heat and cold. Tilling the land with knives and planting in deep valleys. Carrying water and dragging mud, the patched robe is full of holes. There is no Dharma to show to others, so let it be as the divinations say.' Yuan
同嶺上云。無心去來逐。大眾。既無心去來。且出門一句作么生道。曳拄杖曰。不涉程途句灼然。草鞋步步踏苔綠。
住長沙南源。示眾。舉楊岐會禪師曰。薄福住楊岐。年來氣力衰。寒周凋敗葉。猶喜故人歸。啰啰哩。拈上死柴頭。且向無煙火。門庭冷峻。語脈藏鋒。此我遠祖楊岐和尚。荷擔法道。綱維叢社之典型。山僧忝為後裔。亦有一頌。薄福住南源。霜風茅屋寒。擁衲爐頭坐。灰形似懶殘。赤骨𩪸。不用瞞。煩汝諸人掃黃葉。千峰月上煮冰團。
示眾。舉一不得舉二。白雲萬里。放過一著落在第二。白雲萬里。昨日有人從天臺來。今朝卻往徑山去。白雲萬里。維那明日不得普請。白雲萬里。有人向四個白雲萬里處薦得。管取一生參學事畢。
示眾。舉趙州勘臺山婆子因緣。高峰曰。檢點將來。正是婆子勘破趙州。畢竟以何為驗。以手指曰。驀直去。高峰老人恁么批判。未免見處偏枯。山僧則不然。婆子趙州。只具一隻眼。
師同爾瞻圍爐次。舉僧問夾山。撥塵見佛時如何。山曰。直須揮劍。若不揮劍。漁父棲巢。汝作么生會。瞻曰。太費力生。師曰。是夾山費力。者僧費力。瞻曰。任師分別。師曰。情知汝會者話不得。瞻起身便行。
玄慈省覲。至門首敲門。師曰誰。慈曰。
【現代漢語翻譯】 現代漢語譯本： 如同嶺上的云一樣，無心而來去，隨緣而動。各位，既然無心去來，那麼出門一句該如何說呢？拄著枴杖說：『不涉程途的句子是如此明瞭，穿著草鞋一步步踏著綠苔。』
住在長沙南源，開示大眾。引用楊岐會禪師的話說：『福薄之人住在楊岐，近年來氣力衰退。寒冷季節，樹葉凋零，但仍然高興老朋友歸來。啰啰哩。拿起枯死的柴頭，在沒有煙火的地方取暖。』門庭冷清嚴峻，言語中藏著鋒芒。這是我的遠祖楊岐和尚，承擔著弘揚佛法的重任，是寺院僧團的典範。我作為他的後代，也有一首偈頌：『福薄之人住在南源，茅屋在寒冷的霜風中。擁著僧衣坐在爐邊，灰色的身形像懶殘一樣。赤裸的骨頭，不用隱瞞。煩請各位掃去黃葉，千峰頂上，在月光下煮冰團。』
開示大眾。說一不能說二，如同白雲萬里。放過一著，就落在了第二著。白雲萬里。昨天有人從天臺山來，今天卻要往徑山去。白雲萬里。維那明天不得安排普請（集體勞作）。白雲萬里。有人能在四個『白雲萬里』處領悟，保證他一生參學的事情就結束了。
開示大眾。引用趙州勘驗臺山婆子的因緣。高峰說：『仔細檢查起來，正是婆子勘破了趙州。到底用什麼來驗證呢？』用手指著說：『徑直走去。』高峰老人這樣評論，未免見解偏頗。我卻不這樣認為。婆子和趙州，都只有一隻眼。
老師和爾瞻圍著爐子。引用僧人問夾山：『撥開塵土見到佛時，該如何？』夾山說：『必須揮劍。如果不揮劍，漁父就會在裡面築巢。』你如何理解？爾瞻說：『太費力了。』老師說：『是夾山費力，還是這個僧人費力？』爾瞻說：『任憑老師分別。』老師說：『我知道你不能理解這句話。』爾瞻起身就走了。
玄慈前來拜見。到了門口敲門。老師問：『誰？』玄慈說：
【English Translation】 English version: Like clouds on the ridge, without intention to come or go, following conditions. Monks, since there is no intention to come or go, how should one speak a phrase upon leaving the gate? He held up his staff and said, 'The phrase that does not involve the journey is clear, straw sandals step by step treading on green moss.'
Residing at Nanyuan in Changsha, he instructed the assembly. Quoting Zen Master Yangqi Hui, he said, 'One with little fortune dwells at Yangqi, in recent years strength has declined. In the cold season, leaves wither, but still glad old friends return. Lo lo li. Picking up a dead piece of firewood, warming oneself where there is no smoke. The gate is cold and stern, words concealing sharpness. This is my distant ancestor, the Venerable Yangqi, bearing the responsibility of propagating the Dharma, a model for the monastic community. I, as his descendant, also have a verse: 'One with little fortune dwells at Nanyuan, the thatched hut in the cold frost wind. Huddling in robes, sitting by the stove, the gray form like Lazy Can. Bare bones, no need to hide. Please sweep away the yellow leaves, on the thousand peaks, boiling ice balls under the moonlight.'
Instructing the assembly. Saying one cannot say two, like ten thousand miles of white clouds. Letting go of one move, one falls into the second move. Ten thousand miles of white clouds. Yesterday someone came from Tiantai Mountain (Mount Tiantai, a famous mountain in Zhejiang Province, known for its Buddhist temples), today they are going to Jingshan (Mount Jing, a mountain in Zhejiang Province, also known for its Buddhist temples). Ten thousand miles of white clouds. The director (Vina) must not arrange a general labor service (Puqing) tomorrow. Ten thousand miles of white clouds. If someone can understand at the four 'ten thousand miles of white clouds,' their lifelong study will be complete.
Instructing the assembly. Quoting the story of Zhaozhou (Zen Master Zhaozhou Congshen, 778-897) examining the old woman of Mount Tai (Mount Tai, a mountain in Shandong Province, one of the Five Great Mountains of China). Gaofeng (Zen Master Gaofeng Yuanmiao, 1238-1295) said, 'Examining it closely, it is precisely the old woman who saw through Zhaozhou. What is used to verify it?' Pointing with his finger, he said, 'Go straight ahead.' Old man Gaofeng's criticism is inevitably biased. I do not think so. The old woman and Zhaozhou, both have only one eye.
The teacher and Erzhan (name of a person) were around the stove. Quoting a monk asking Jiashan (Zen Master Jiashan Shanhui, 805-881): 'When sweeping away the dust and seeing the Buddha, what should be done?' Jiashan said, 'One must wield the sword. If one does not wield the sword, the fisherman will build a nest inside.' How do you understand this? Erzhan said, 'Too much effort.' The teacher said, 'Is it Jiashan who is putting in the effort, or is it this monk who is putting in the effort?' Erzhan said, 'Let the teacher distinguish.' The teacher said, 'I know you cannot understand this saying.' Erzhan got up and left.
Xuan Ci (name of a person) came to visit. Arriving at the door, he knocked. The teacher asked, 'Who is it?' Xuan Ci said:
問路底。師開門曰。錯走了也。慈進前擬掌。師曰惡。
師問且庵。先聖教人蔘活句。莫參死句。如何是活句。庵舉茶壺曰。不可喚作茶壺。師曰。猶是死句在。庵擲茶壺便出。
師舉女子出定。頌曰。積翠煙濃撥不開。三三兩兩畫樓臺。不知已泄春多少。猶向杜䳌啼處猜。
文殊三處度夏頌。一個文殊尚不容。那堪千萬面相同。當時擲下金錘看。縱使瞿曇也不中。
殃崛救產難頌。故園花不開。躊躇憑闌立。多少守花人。言藉春風力。
師開法杭之東明。因事即棄去。緇素遮留不住。竟登匡廬歷衡岳。遂結茆繼隱綠蘿有年。后避亂長沙南源。未幾遷化楚中法道湮沒數百𥜥。賴師重振焉。
陽山松際通授禪師
久依磬山。一日聞畫眉鳥聲有省。即見山。山豎拳曰道道。師曰。版鳴也。請和尚赴堂。山頷之。后結茆陽山。僧問。南山白額虎。驀面相逢時如何。師曰。作馬騎。曰倘不馴時如何。師便打。僧禮拜。師曰馴也。問如何是末後句。師曰。且待來年。未幾疾作。忽自起沐浴。更衣趺坐。書偈曰。昔年五十知非。予年五十知止。莫云日出事生。須信分明直指。遂擲筆而逝。
普明妙用禪師法嗣
建寧府紫雲峰衡石悟鈞禪師
錢塘潘氏子。幼而穎悟。
【現代漢語翻譯】 現代漢語譯本 問路的人來了。禪師打開門說：『你走錯路了。』那人上前想要打禪師，禪師說：『惡！』
禪師問且庵禪師：『先賢教導人蔘活句，不要參死句，什麼是活句？』且庵禪師拿起茶壺說：『不可叫它茶壺。』禪師說：『這仍然是死句。』且庵禪師扔掉茶壺就走了。
禪師舉女子出定的公案，作頌說：『積翠煙霧濃重撥不開，三三兩兩的彩繪樓臺。不知不覺春天已逝去多少，還在杜鵑鳥啼叫的地方猜測。』
文殊（Manjusri，智慧的象徵）三處度夏頌：『一個文殊尚且不容，哪裡容得下千萬個面貌相同的文殊。當時擲下金錘來辨別真偽，即使是瞿曇（Gautama，釋迦牟尼佛）也無法辨認。』
殃崛（Angulimala，佛教人物）救產難頌：『故園的花不開，我躊躇地靠著欄桿站立。有多少守花的人，都說要藉助春風的力量。』
禪師在杭州的東明寺開法，因為一些事情就離開了。僧人和居士們挽留不住，最終登上廬山，遊歷衡山，於是在綠蘿結廬隱居多年。後來爲了躲避戰亂來到長沙南源。沒過多久就圓寂在楚地，他的佛法教義湮沒了幾百年，幸虧禪師重新振興。
陽山松際通授禪師
長久依止磬山禪師。一天聽到畫眉鳥的叫聲有所領悟，就去拜見磬山禪師。磬山禪師豎起拳頭說：『道！道！』禪師說：『這是版鳴（ban ming，指敲擊木板的聲音，用於召集僧眾）啊，請和尚到法堂。』磬山禪師點頭認可。後來在陽山結廬。有僧人問：『南山白額虎，突然迎面相逢時該怎麼辦？』禪師說：『當馬騎。』僧人說：『如果不馴服怎麼辦？』禪師就打他。僧人禮拜。禪師說：『馴服了。』問：『什麼是末後句？』禪師說：『等到明年再說。』沒過多久就生病了，忽然自己起身沐浴，更換衣服，跏趺而坐，寫下偈語說：『往年五十歲才知道過去的錯誤，今年五十歲知道該停止了。不要說日出事生，要相信分明直指的道理。』於是扔下筆去世了。
普明妙用禪師法嗣
建寧府紫雲峰衡石悟鈞禪師
是錢塘潘家的兒子，從小就聰明穎悟。
【English Translation】 English version A person asked for directions. The Chan master opened the door and said, 'You've gone the wrong way.' The person stepped forward, intending to strike the master. The master said, 'Evil!'
The Chan master asked Chan Master Qie An, 'The ancient sages taught people to contemplate the 'living phrase,' not the 'dead phrase.' What is the 'living phrase'?' Qie An picked up a teapot and said, 'It cannot be called a teapot.' The Chan master said, 'That is still a 'dead phrase'.' Qie An threw down the teapot and left.
The Chan master cited the case of a woman emerging from samadhi (deep meditation), composing a verse: 'Dense emerald mists are hard to dispel, Here and there, painted pavilions stand. Unknowingly, how much of spring has slipped away, Still guessing where the cuckoo cries.'
Ode on Manjusri (Manjusri, symbol of wisdom) Spending Summer in Three Places: 'One Manjusri is already too much to bear, How can one endure ten thousand faces the same? Back then, the golden hammer was thrown down to see, Even Gautama (Gautama, Shakyamuni Buddha) himself would not have succeeded.'
Ode on Angulimala (Angulimala, a Buddhist figure) Saving a Difficult Birth: 'The flowers in the old garden do not bloom, Hesitantly, I lean on the railing and stand. How many flower-tenders say, Rely on the power of the spring breeze.'
The Chan master opened the Dharma at Dongming Temple in Hangzhou, but left due to certain matters. Monks and laypeople tried to persuade him to stay, but he could not be stopped. He eventually ascended Mount Lu, traveled to Mount Heng, and then built a hut in Green Vine (Luo) to live in seclusion for many years. Later, to avoid the chaos of war, he came to Nanyuan in Changsha. Not long after, he passed away in the Chu region, and his Buddhist teachings were lost for hundreds of years. Fortunately, the Chan master revived them.
Chan Master Songji Tongshou of Yangshan
He long relied on Chan Master Qingshan. One day, upon hearing the song of a thrush, he had an awakening and went to see Qingshan. Qingshan raised his fist and said, 'The Way! The Way!' The Chan master said, 'That is the sound of the board (ban ming, refers to the sound of striking a wooden board, used to summon the monks), please invite the abbot to the Dharma hall.' Qingshan nodded in agreement. Later, he built a hut on Yangshan. A monk asked, 'When a white-browed tiger of Nanshan suddenly confronts you, what should you do?' The Chan master said, 'Ride it like a horse.' The monk said, 'What if it is not tamed?' The Chan master then struck him. The monk bowed. The Chan master said, 'It is tamed.' Asked, 'What is the final phrase?' The Chan master said, 'Wait until next year.' Not long after, he fell ill. Suddenly, he got up, bathed, changed his clothes, and sat in the lotus position. He wrote a verse saying, 'In my fiftieth year, I knew my past mistakes; in this year, I know when to stop. Do not say that with the sunrise, things arise; you must believe in the clear and direct pointing.' Then he threw down his pen and passed away.
Dharma Successor of Chan Master Puming Miaoyong
Chan Master Hengshi Wujun of Ziyun Peak, Jianning Prefecture
He was the son of the Pan family of Qiantang, and was intelligent and insightful from a young age.
慧性不凡。總角時矢志出塵。二十受具。即遍歷諸方。雖有所契。終不自諾。復謁佛日方。深得洞上微旨。佛日與鴛湖友善。鴛晚年多疾。以不得其嗣為己憂。佛日效道吾與夾山故事。遂指師參鴛湖于普明。洞徹圓常。一日鴛問化人問幻士。谷響答泉聲。欲識吾宗旨。泥牛水上行。意旨如何。師曰。夢眼見空花。鴛曰。臨濟有一句子。你又作么生。師便喝。鴛便打。師又喝。鴛又打。師禮拜。鴛曰。元來是瞎驢。師拂袖便出。鴛命掌院事。
崇禎辛巳。開法雲峰。上堂。僧問。昔日無趣老人。今朝衡石和尚。如何是源遠流長。古今不異。師曰。開池見明月。揮麈動清風。曰云峰一滴水。大地盡承恩。師曰。會取未來的。乃曰。云生寶樹。風敲翠竹。勘破雞鳴。遍地涂毒。者是無趣老人的落處。即今還有知落處的么。有即出來。通個訊息。良久擊拂子。下座。順治乙酉間。隆武仰師道風。詔至內掖。詳問法要。師以本色奏對。隆大悅。賜紫並號。及追諡鴛湖廣覺大師。塔曰妙莊嚴。丙戌四月初四日示寂。世壽三十四。僧臘一十五。有演義答響等錄十五卷。行世。
嘉興府金明介庵悟進禪師
字覺先。姓張。本郡人。母賀氏。夢日輪入懷而誕。幼不從兒嬉。喜游寺院。見佛像則依依不忍去。及冠習舉子
【現代漢語翻譯】 現代漢語譯本： 慧性不凡。年少時（總角）就立志出家修行。二十歲時受了具足戒，隨即遊歷四方。雖然有所領悟，但始終不輕易認可。後來拜訪佛日方禪師，深入領會了曹洞宗的精妙旨意。佛日禪師與鴛湖禪師交好。鴛湖禪師晚年多病，因為沒有後嗣而感到憂慮。佛日禪師效仿道吾禪師與夾山禪師的故事，於是讓慧性禪師去普明寺參拜鴛湖禪師。慧性禪師徹底領悟了圓融不變的真理。一天，鴛湖禪師問：『化人問幻士，谷響答泉聲。欲識吾宗旨，泥牛水上行。』意旨如何？慧性禪師說：『夢眼見空花。』鴛湖禪師說：『臨濟宗有一句話，你又作么生？』慧性禪師便喝了一聲。鴛湖禪師便打了他。慧性禪師又喝了一聲。鴛湖禪師又打了他。慧性禪師禮拜。鴛湖禪師說：『元來是瞎驢。』慧性禪師拂袖便走。鴛湖禪師命他掌管寺院事務。
崇禎辛巳年（1641年），慧性禪師在云峰寺開堂說法。上堂時，有僧人問：『昔日無趣老人，今朝衡石和尚，如何是源遠流長，古今不異？』慧性禪師說：『開池見明月，揮麈動清風。』僧人說：『云峰一滴水，大地盡承恩。』慧性禪師說：『會取未來的。』於是說：『云生寶樹，風敲翠竹，勘破雞鳴，遍地涂毒。』這是無趣老人的落處。如今還有知道落處的嗎？有就出來，通個訊息。』良久，慧性禪師擊打拂塵，下座。順治乙酉年間（1645年），隆武帝仰慕慧性禪師的道風，下詔請他到內宮。詳細詢問佛法要義。慧性禪師以本色回答。隆武帝非常高興，賜予他紫衣袈裟並賜予稱號。後來追諡鴛湖禪師為廣覺大師，塔名為妙莊嚴。丙戌年四月初四日圓寂，世壽三十四歲，僧臘一十五年。有《演義答響》等著作十五卷流傳於世。
嘉興府金明介庵悟進禪師
字覺先，姓張，嘉興府人。母親賀氏，夢見太陽進入懷中而生下他。幼年不與同伴嬉戲，喜歡遊覽寺院。見到佛像就依依不捨。成年後學習科舉。
【English Translation】 English version: Hui Xing's (慧性) wisdom was extraordinary. In his youth (總角), he vowed to leave the mundane world. At the age of twenty, he received the full precepts and immediately traveled to various places. Although he had some insights, he never readily acknowledged them. Later, he visited Chan Master Fo Ri Fang (佛日方), deeply grasping the subtle essence of the Caodong (曹洞) school. Chan Master Fo Ri (佛日) was on good terms with Chan Master Yuan Hu (鴛湖). In his later years, Chan Master Yuan (鴛) suffered from many illnesses and was worried about not having a successor. Chan Master Fo Ri (佛日) imitated the story of Chan Master Dao Wu (道吾) and Chan Master Jia Shan (夾山), and then directed Hui Xing (慧性) to visit Chan Master Yuan Hu (鴛湖) at Puming Temple (普明寺). Hui Xing (慧性) thoroughly understood the perfect and unchanging truth. One day, Chan Master Yuan Hu (鴛湖) asked: 'A transformed man asks an illusory man, an echo in a valley answers a spring's sound. If you want to know my purpose, a mud ox walks on water.' What is the meaning? Hui Xing (慧性) said: 'Dream eyes see empty flowers.' Chan Master Yuan Hu (鴛湖) said: 'Linji (臨濟) has a saying, what do you do?' Hui Xing (慧性) then shouted. Chan Master Yuan Hu (鴛湖) then hit him. Hui Xing (慧性) shouted again. Chan Master Yuan Hu (鴛湖) hit him again. Hui Xing (慧性) bowed. Chan Master Yuan Hu (鴛湖) said: 'Originally, it was a blind donkey.' Hui Xing (慧性) flicked his sleeves and left. Chan Master Yuan Hu (鴛湖) ordered him to manage the temple affairs.
In the Xin Si year of Chongzhen (崇禎) (1641), Hui Xing (慧性) opened the Dharma at Yunfeng Temple (云峰寺). During the Dharma talk, a monk asked: 'The old man Wu Qu (無趣) of the past, the monk Heng Shi (衡石) of today, how is it that the source is long and the past and present are not different?' Hui Xing (慧性) said: 'Opening the pond to see the bright moon, waving the duster to move the clear wind.' The monk said: 'A drop of water from Yunfeng (云峰), the whole earth receives grace.' Hui Xing (慧性) said: 'Understand the future.' Then he said: 'Clouds grow on the precious tree, the wind knocks on the green bamboo, breaking through the cock's crow, poison is spread all over the ground.' This is where the old man Wu Qu (無趣) falls. Is there anyone who knows where it falls now? If so, come out and communicate the message.' After a long time, Hui Xing (慧性) struck the duster and descended from the seat. During the Yi You year of Shunzhi (順治) (1645), Emperor Longwu (隆武) admired Hui Xing's (慧性) Dao style and summoned him to the inner palace. He asked in detail about the essentials of the Dharma. Hui Xing (慧性) answered with his true colors. Emperor Longwu (隆武) was very pleased and bestowed upon him a purple robe and a title. Later, Chan Master Yuan Hu (鴛湖) was posthumously named Grand Master Guang Jue (廣覺), and his pagoda was named Miao Zhuang Yan (妙莊嚴). He passed away on the fourth day of the fourth month of the Bing Xu year, at the age of thirty-four, with fifteen years as a monk. There are fifteen volumes of works such as 'Commentaries and Responses' that are circulated in the world.
Chan Master Wu Jin (悟進) of Jieming (介庵) Temple in Jiaxing Prefecture (嘉興府)
His courtesy name was Jue Xian (覺先), his surname was Zhang (張), and he was from Jiaxing Prefecture (嘉興府). His mother, He (賀), dreamed of the sun entering her womb and gave birth to him. As a child, he did not play with other children but liked to visit temples. When he saw Buddha statues, he was reluctant to leave. When he came of age, he studied for the imperial examinations.
業。常翻內典。志慕禪宗。禮龍池微禪師祝髮。因病臥。聞匠斧斫大木聲有省。參鴛湖。才跨門。鴛云。是甚麼。師擬對。鴛震威一喝。師豁然契悟。乃掩耳而出。一日鴛欠安。師侍次。鴛命茶問曰。汝字覺先。喚甚麼作先。師曰。喜今日得自在。鴛曰。如何是覺后。師曰。請和尚尊重。鴛曰。汝還分得先後么。師良久。鴛便喝。師曰。只管喫茶。鴛曰。如何是喫茶的事。師曰。柿棗腐乾都在者里。鴛曰。意作么生。師曰。一口吞盡。鴛曰。是甚麼滋味。師曰。甜者甜咸者咸。鴛曰。未在更道。師禮拜曰謝茶。鴛肯而印之。崇禎癸未。出住徑山。遷餘杭廣福武康天池鐘溪太平。尋主金明。
結制上堂。問堯天舜日。野老謳歌。諸護臨筵。欣聞法要。師曰。天長地久。曰一句語中含日月。片言自此振宗風。師曰。卻被上座道著。乃曰。今日諸方結制。未免攢花簇錦。巧妙尖新。縵天佈網。打鳳羅龍底句子。賺誤於人。徑山別資一路。為汝諸人。鉗口結舌。冷愀愀去。寒巖枯木去。一念萬年去。任他機似鐵牛。句如電閃。管取崖州萬里。
上堂。今朝又是五月五。大鬼拍手小鬼舞。驀然撞著桃符神。雙手捶胸叫冤苦。大慧老人恁么道。恰似官債未了。被鉤人一拶。神頭鬼面。一齊現出。太平與你些子禁方。卓
{ "translations": [ "現代漢語譯本：", "業。常翻閱內典（佛教經典）。志向仰慕禪宗。禮拜龍池微禪師剃度。因病臥床，聽到工匠斧頭砍大木頭的聲音有所領悟。參訪鴛湖，才跨進門，鴛湖禪師問：『是什麼？』禪師正要回答，鴛湖禪師大喝一聲。禪師豁然開悟，於是掩耳跑了出去。一天，鴛湖禪師身體不適，禪師在旁侍奉。鴛湖禪師命人上茶，問道：『你字覺先，喚什麼作先？』禪師說：『喜今日得自在。』鴛湖禪師說：『如何是覺后？』禪師說：『請和尚尊重。』鴛湖禪師說：『你還能分得清先後嗎？』禪師沉默良久。鴛湖禪師便喝斥。禪師說：『只管喫茶。』鴛湖禪師說：『如何是喫茶的事？』禪師說：『柿子、棗、腐乾都在這裡。』鴛湖禪師說：『意下如何？』禪師說：『一口吞盡。』鴛湖禪師說：『是什麼滋味？』禪師說：『甜的甜，鹹的咸。』鴛湖禪師說：『還未到，再說。』禪師禮拜說：『謝茶。』鴛湖禪師認可並印證了他。崇禎癸未年（1643年），出任徑山住持，后遷至餘杭廣福、武康天池、鐘溪、太平等地。之後主持金明寺。", "", "結制上堂。問：『堯天舜日，野老謳歌，諸位護法臨席，欣喜聽聞佛法要義。』禪師說：『天長地久。』（有人）說：『一句語中含日月，片言自此振宗風。』禪師說：『卻被上座您說中了。』於是說：『今日各方結制，難免堆砌辭藻，巧妙新穎，漫天佈網，用打鳳羅龍的句子，迷惑於人。徑山另有一條路，為你們諸位，鉗口結舌，冷冷清清地去，像寒巖枯木一樣地去，一念萬年地去，任憑他機鋒似鐵牛，語句如電閃，管保你遠遁崖州萬里。』", "", "上堂。『今朝又是五月五，大鬼拍手小鬼舞。驀然撞著桃符神，雙手捶胸叫冤苦。』大慧老人這麼說，恰似官債未了，被勾人一拶，神頭鬼面，一齊現出。太平與你些許禁方，卓（杖擊地）。』", "", "", "english_translations": [ "English version:", "He often perused the inner canons (Buddhist scriptures), aspiring to the Chan (Zen) school. He took tonsure under Chan Master Wei of Dragon Pool. Due to illness, while bedridden, he experienced an awakening upon hearing the sound of a craftsman's axe chopping large timber. He visited Yuanhu, and as he stepped through the gate, Yuan asked, 'What is it?' As the Master was about to answer, Yuan let out a thunderous shout. The Master suddenly attained enlightenment and covered his ears as he ran out. One day, Yuan felt unwell, and the Master attended to him. Yuan ordered tea and asked, 'Your name is Juexian (覺先), what do you call 'Xian' (先, before)?' The Master replied, 'I rejoice today in gaining freedom.' Yuan said, 'What is 'after enlightenment'?' The Master said, 'Please respect the Abbot.' Yuan said, 'Can you still distinguish between before and after?' The Master remained silent for a long time. Yuan then shouted. The Master said, 'Just drink your tea.' Yuan said, 'What is the matter of drinking tea?' The Master said, 'Persimmons, dates, and dried tofu are all here.' Yuan said, 'What is your intention?' The Master said, 'Swallow it all in one gulp.' Yuan said, 'What is the taste?' The Master said, 'Sweet is sweet, salty is salty.' Yuan said, 'Not yet, say more.' The Master bowed and said, 'Thank you for the tea.' Yuan acknowledged and affirmed him. In the year Guiwei of the Chongzhen reign (1643), he became the abbot of Jingshan, and later moved to Guangfu in Yuhang, Tianchi in Wukang, Zhongxi, and Taiping. Later, he presided over Jinming Temple.", "", "At the conclusion of the summer retreat, he ascended the Dharma hall. He was asked: 'In the days of Yao and Shun, the old farmers sang praises. All the Dharma protectors are here, delighted to hear the essence of the Dharma.' The Master said, 'Heaven is long, earth is enduring.' (Someone) said: 'A single phrase contains the sun and moon; from this, a few words will revive the school.' The Master said, 'You, venerable monk, have said it.' Then he said: 'Today, the summer retreats are concluding everywhere, inevitably adorned with flowery language, clever and novel, casting nets across the sky, using phrases of catching phoenixes and dragons to mislead people. Jingshan has a different path, for all of you, to seal your mouths and tie your tongues, to go coldly and quietly, like cold cliffs and withered trees, to go with one thought for ten thousand years, letting his sharp wit be like an iron ox, and his words like lightning flashes, ensuring you flee ten thousand miles to Yazhou.'", "", "Ascending the Dharma hall: 'Today is again the fifth day of the fifth month (Dragon Boat Festival), the big ghosts clap their hands, the little ghosts dance. Suddenly encountering the door god, they beat their chests and cry out in grievance.' Great Master Dahui said it like this, just like an official debt not yet paid, being pinched by the bailiff, the faces of gods and ghosts all appear at once. Taiping gives you some prohibitions, strike (the floor with his staff).'" ] }
拄杖曰。今朝正值五月五。不用雄黃並艾虎。理能伏豹澤藏山。雲散青天日卓午。復卓一卓。
上堂。娑婆世界。以音聲為佛事。香積世界。以香飯為佛事。金明者里。以破院為佛事。還見么。破禪堂灰頭土面。破佛殿馬額驢腮。破山門擎拳持杵。破佛閣待月眠雲。破鐘樓知音者少。令一隊破衲僧居此。以破破不破。破破不破。不破不破底。運用無窮。直教七通八達。若是超宗異目。曏者里輕輕拶著。拍拍相應。呼之以牛。自能拖犁拽耙。喚之以馬。便以銜鐵負鞍。山僧只得另眼相看。將破破底相待。眾中有斫不開劈不破底么。出來。金明與你破破去也。良久以拄杖旋風打散。歸方丈。
上堂。問按倚天長劍。奮踞地獅威。學人上來。請師一接。師便喝。僧曰。者是方便門頭句。如何是正令全提句。師又喝。僧擬進語。師便打。乃舉白雲端曰。若端的得一回汗出。便向一莖草上。現瓊樓玉殿。若末端的得一回汗出。縱有瓊樓玉殿。被一莖草蓋卻。師曰。白雲不是好心。金明者里。向不與人枷鎖。你諸人端的得一回汗出。頭頭玉殿。處處瓊樓。端的一回汗不出。頭頭總玉殿。處處亦瓊樓。還知落處么。甜瓜徹蒂甜。苦瓠連根苦。
示眾。東熱鬧。西熱鬧。忙忙業識不知老。苦他烈𦦨熾炎炎。獨我陶朱
【現代漢語翻譯】 現代漢語譯本： 拄著枴杖說：『今天正是五月五（公元紀年）。不用雄黃和艾虎。道理能降伏豹子，恩澤能藏住山。雲彩消散，晴空萬里，陽光正午。』又用力拄了一下枴杖。
上堂說法。『娑婆世界（Saha world，指我們所居住的這個充滿煩惱和痛苦的世界），以音聲作為佛事。香積世界（Fragrant Accumulation World，指一個充滿香氣的佛國凈土），以香飯作為佛事。金明這裡，以破敗的寺院作為佛事。還明白嗎？破敗的禪堂，灰頭土臉。破敗的佛殿，馬額驢腮（形容不倫不類）。破敗的山門，舉拳持杵（形容威武）。破敗的佛閣，等待月亮，安眠于雲中。破敗的鐘樓，知音者少。讓一隊破衲僧住在這裡，以破來破，破了又破。不破不破的，運用無窮。直接教導七通八達。如果是超脫宗派，眼光獨特的人，在這裡輕輕一觸，就能拍手相應。叫它牛，它就能拖犁拉耙。叫它馬，它就能銜鐵負鞍。山僧我只能另眼相看，用破破爛爛的來對待。』大眾中有砍不開、劈不破的嗎？出來，金明要和你破破爛爛地較量一番。』良久，用拄杖像旋風一樣打散眾人，回到方丈。
上堂說法。問：『按著倚天的長劍，奮起踞地的獅子威猛。學人上來，請老師接招。』老師便喝斥。僧人說：『這是方便之門的開端，什麼是真正下命令的全部句子？』老師又喝斥。僧人想要說話，老師便打。於是舉白雲端的話說：『如果真正得到一次汗流浹背，便能在一根草上，顯現瓊樓玉殿。如果未能真正得到一次汗流浹背，縱然有瓊樓玉殿，也會被一根草蓋住。』老師說：『白雲不是好心。金明這裡，向來不給人枷鎖。你們諸位真正得到一次汗流浹背，處處都是玉殿，處處都是瓊樓。真正一次汗流浹背也沒有得到，處處都是玉殿，處處也都是瓊樓。還知道落腳之處嗎？甜瓜從瓜蒂甜到瓜尾，苦瓠連根都是苦的。』
開示大眾。『東邊熱鬧，西邊熱鬧，忙忙碌碌的業識不知道衰老。苦的是那猛烈的火焰熾熱燃燒，只有我陶朱（Tao Zhu，春秋末期的大商人范蠡的別名）
【English Translation】 English version: Leaning on his staff, he said, 'Today is precisely the fifth day of the fifth month (Gregorian calendar). No need for realgar or moxa tigers. Reason can subdue leopards, and grace can conceal mountains. Clouds disperse, the blue sky is clear, and the sun is at its zenith.' He then struck the ground firmly with his staff.
Ascending the hall to preach. 'The Saha world (Saha world, referring to the world we live in, full of troubles and suffering), takes sound as its Buddha-work. The Fragrant Accumulation World (Fragrant Accumulation World, referring to a pure land of Buddha full of fragrance), takes fragrant rice as its Buddha-work. Here at Jinming, it takes a dilapidated monastery as its Buddha-work. Do you understand? A dilapidated meditation hall, covered in ash and dirt. A dilapidated Buddha hall, with a horse's forehead and a donkey's jaw (describing something incongruous). A dilapidated mountain gate, raising fists and holding pestles (describing something mighty). A dilapidated Buddha pavilion, awaiting the moon and sleeping in the clouds. A dilapidated bell tower, with few who appreciate its sound. Let a group of ragged monks live here, using dilapidation to break down, breaking down again and again. The non-broken non-broken, its function is infinite. Directly teaching the seven penetrations and eight attainments. If one is transcendent and has unique vision, a light touch here will bring immediate resonance. Call it a cow, and it will pull the plow and drag the harrow. Call it a horse, and it will bear the bit and carry the saddle. This mountain monk can only regard you with different eyes, treating you with dilapidation.' Among you, is there anyone who cannot be cut or split? Come forth, and Jinming will compete with you in dilapidation.' After a long silence, he scattered the crowd with his staff like a whirlwind and returned to his abbot's chamber.
Ascending the hall to preach. Asked: 'Pressing the sky-reaching sword, displaying the fierce might of a crouching lion. A student comes forward, please, Master, receive the challenge.' The Master then shouted. The monk said: 'This is the beginning of the expedient gate, what is the complete sentence of the true command?' The Master shouted again. The monk attempted to speak, and the Master struck him. Then he quoted Baiyun Duan, saying: 'If you truly gain one instance of sweating profusely, you can manifest jeweled towers and jade palaces on a single blade of grass. If you fail to truly gain one instance of sweating profusely, even if there are jeweled towers and jade palaces, they will be covered by a single blade of grass.' The Master said: 'Baiyun is not well-intentioned. Here at Jinming, we never give people shackles. If you all truly gain one instance of sweating profusely, every place is a jade palace, every place is a jeweled tower. If you truly fail to gain one instance of sweating profusely, every place is still a jade palace, every place is still a jeweled tower. Do you know where to land? A sweet melon is sweet from stem to end, a bitter gourd is bitter from root to tip.'
Instructing the assembly. 'The east is bustling, the west is bustling, the busy karmic consciousness does not know old age. Bitter is the fierce flame burning intensely, only I, Tao Zhu (Tao Zhu, the alias of Fan Li, a great merchant in the late Spring and Autumn period)
靜悄悄。夏蟲若解識寒冰。鐵牛決不被蚊咬。忽被咬。驚起楊岐三腳驢。百億須彌都踏倒 僧參。師曰。你是高峰僧那。曰是。師曰。既是高峰僧。因甚在我腳下。僧無語。師便打出。
嘗垂三問。勘驗學者。一曰。既是天封室。理應絕此絕彼。為甚有迎有送。
獅子窟中。因甚有狗。
范蠡越國大夫。因甚居吳地。
康熙癸丑九月二十三日。沐浴更衣。書偈辭眾而逝。世壽六十有二。僧臘三十有七。茶毗骨白如玉。牙齒不壞。骨塔于隱川大慈庵。齒塔于楚黃石門之黃荊。
嘉興府永正寺一初悟元禪師
姓曹。郡之當湖人。生而岐嶷端敏。喜趺坐。十歲乞父教佛經。能解妙義。十五即參究宗乘。二十豁然大悟。禮興善弘遠為師。參普明執侍久之。明一日問。我心裡不安。你還得太平也未。師曰。蒼天蒼天。又一日入室。明豎拳曰。道一句看。師便掌。明大笑。師禮拜。於是機契。返興善。掩關十有餘載。順治辛卯。出住永正。上堂。花笑春風。格外真規頓現。漁歌曲水。就中訊息全彰。向上拈提。不礙通人唱和。隨宜施設。何妨達者商量。寒時添衲。熱則披襟。休云覓火和煙得。饑來吃飯。倦即打眠。莫道擔泉帶月歸。握一拳。大千香水海攝盡無餘。舒一掌。百億須彌盧拈來有
【現代漢語翻譯】 現代漢語譯本 靜悄悄。夏天的蟲子如果懂得寒冰，鐵牛決不會被蚊子咬。忽然被咬，驚醒了楊岐（禪宗流派名）的三腳驢子，百億須彌山（佛教宇宙觀中的山名）都被它踏倒。 僧人蔘拜。禪師說：『你是高峰（地名，也指高峰原妙禪師）的僧人嗎？』僧人回答：『是的。』禪師說：『既然是高峰的僧人，為什麼在我腳下？』僧人無話可說，禪師就打了他。 禪師曾經提出三個問題，來考察學人。一是：『既然是天封室，理應斷絕彼此的分別，為什麼還有迎來送往？』 『獅子窟中，為什麼會有狗？』 『范蠡（人名）是越國的大夫，為什麼居住在吳地？』 康熙（清朝皇帝年號，1662-1722）癸丑年（康熙十二年，1673）九月二十三日，沐浴更衣，寫下偈語向眾人告別而逝世。世壽六十二歲，僧臘三十七年。火化后骨頭潔白如玉，牙齒沒有損壞。骨灰塔建在隱川大慈庵，牙齒塔建在楚黃石門的黃荊。 嘉興府永正寺一初悟元禪師 姓曹，是郡里當湖人。生來就聰慧敏捷，喜歡盤腿打坐。十歲時請求父親教他佛經，就能理解其中的精妙含義。十五歲就開始參究禪宗，二十歲時豁然大悟。拜興善弘遠為師，在普明禪師處侍奉了很久。普明禪師有一天問：『我心裡不安，你得到太平了嗎？』禪師回答：『蒼天蒼天。』又有一天進入禪室，普明禪師豎起拳頭說：『說一句看看。』禪師就打了他一掌。普明禪師大笑，禪師禮拜。於是機緣相合。返回興善寺，閉關十多年。順治（清朝皇帝年號，1644-1661）辛卯年，出任永正寺住持。上堂說法：『花兒在春風中微笑，格外真實的法則頓時顯現；漁歌在流水中飄蕩，其中的訊息完全彰顯。向上提持，不妨礙通達之人唱和；隨宜施設，又何妨礙通達之人商量。寒冷時新增衣物，炎熱時敞開衣襟。不要說覓火卻從煙中尋找，飢餓時吃飯，睏倦時睡覺。不要說挑水帶月而歸。握緊拳頭，大千香水海都被攝盡無餘；舒開手掌，百億須彌山都被拈來有餘。』
【English Translation】 English version Silence. If summer insects could understand ice, an iron ox would never be bitten by mosquitoes. Suddenly bitten, it startles Yang-ch'i's (a Chan Buddhism school) three-legged donkey, causing a hundred billion Mount Sumerus (the name of a mountain in the Buddhist cosmology) to collapse. A monk pays respects. The master says, 'Are you a monk from Gaofeng (a place name, also refers to the Chan master Yuanmiao of Gaofeng)?' The monk replies, 'Yes.' The master says, 'Since you are a monk from Gaofeng, why are you under my feet?' The monk is speechless, and the master strikes him. The master once posed three questions to examine students. First: 'Since it is the Tianfeng Chamber, it should sever all distinctions between this and that. Why is there welcoming and sending off?' 'In the lion's cave, why is there a dog?' 'Fan Li (a person's name) was a minister of the Yue kingdom, why did he reside in the Wu territory?' On the twenty-third day of the ninth month of the Gui Chou year (1673) of the Kangxi (Qing Dynasty Emperor's reign, 1662-1722) era, after bathing and changing clothes, he wrote a verse to bid farewell to the assembly and passed away. His age was sixty-two, and his monastic age was thirty-seven. After cremation, his bones were as white as jade, and his teeth remained intact. The bone pagoda was built at the Yinchuan Daci Hermitage, and the tooth pagoda was built at Huangjing of Shimen in Chu Huang. Chan Master Yichu Wuyuan of Yongzheng Temple in Jiaxing Prefecture His surname was Cao, and he was a native of Danghu in the prefecture. He was born intelligent and quick-witted, and he liked to sit in the lotus position. At the age of ten, he asked his father to teach him Buddhist scriptures, and he could understand their profound meanings. At the age of fifteen, he began to study Chan Buddhism, and at the age of twenty, he had a sudden enlightenment. He took Xingshan Hongyuan as his teacher and served Master Puming for a long time. One day, Master Puming asked, 'I am uneasy in my heart, have you attained peace?' The master replied, 'Heaven, heaven.' Another day, he entered the meditation room, and Master Puming raised his fist and said, 'Say a word.' The master struck him with his palm. Master Puming laughed loudly, and the master bowed. Thus, their minds met. He returned to Xingshan Temple and secluded himself for more than ten years. In the Xinmao year of the Shunzhi (Qing Dynasty Emperor's reign, 1644-1661) era, he became the abbot of Yongzheng Temple. In his Dharma talk, he said: 'The flowers smile in the spring breeze, and the extraordinary true rules are immediately revealed; the fishermen's songs float on the flowing water, and the messages within are fully manifested. Upward pointing and lifting is not hindered by those who are knowledgeable to sing in harmony; appropriate arrangements are not hindered by those who are understanding to discuss. Add clothes when it is cold, and open the collar when it is hot. Do not say that you seek fire in the smoke, eat when you are hungry, and sleep when you are tired. Do not say that you carry water and return with the moon. Clench a fist, and the entire fragrant water sea of the great chiliocosm is gathered without remainder; open a palm, and a hundred billion Mount Sumerus are picked up with ease.'
據。所以道。大人得大機。大智得大用。設或情塵未脫。翳眼猶存。
示眾。以拄杖卓一下云。道得也。被他穿卻鼻孔。道不得也。被他穿卻鼻孔。時有僧問。道不得穿卻鼻孔即且止。道得因甚也穿卻鼻孔。師擲拄杖。便歸方丈。
舉六祖曰。我有一物。無頭無尾。無名無字。無背無面。諸人還識么。時荷澤會出眾曰。是諸法之本源。乃神會之佛性。頌曰。橫將玉笛溯風吹。不犯宮商調自奇。最惜能邀仙子曲。被人喚作鷓鴣辭。
僧參。舉雪峰淘米話未了。師劈頭打云。殘羹餿飯。不勞拈出。僧罔措。師云。學語之流。直打出。
康熙戊午五月十九日。柬通諸檀。咸集畢。師合掌敘別而逝。壽六十四。臘四十二。塔于丈室。
續燈正統卷三十四 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷三十五
南海普陀嗣祖沙門西蜀 性統 編集
曹洞宗
大鑒下第十六世
天童玨禪師法嗣
寧波府雪竇足庵智鑒禪師
滁之全椒吳氏子。兒時喜讀佛書。一日母與洗手瘍。戲問。是甚麼。師曰。佛手耳。視母為大笑。俄失二親。走真州。依長蘆了剃染。參究厲精。脅不至席者數年。時大休玨典第一座。目師為法器。具戒后。入
【現代漢語翻譯】 現代漢語譯本： 據此而言，所以說，大人獲得了大的機緣，大智慧獲得了大的作用。假設情慾塵埃尚未脫落，矇蔽眼睛的障礙依然存在。
開示大眾，用拄杖敲擊一下說：『說得出來，就被他穿透鼻孔；說不出來，也被他穿透鼻孔。』當時有僧人問：『說不出來被穿透鼻孔暫且不說，說得出來為什麼也被穿透鼻孔？』禪師扔掉拄杖，便回到方丈室。
引用六祖慧能的話說：『我有一物，無頭無尾，無名無字，無背無面。你們認識嗎？』當時荷澤神會（Shenhui）站出來說：『這是諸法的本源，乃是神會的佛性。』並作偈頌說：『橫著拿著玉笛逆風吹，不犯宮商音調自奇。最可惜能夠邀請仙子的樂曲，卻被人叫做鷓鴣辭。』
僧人蔘禪，舉雪峰義存（Xuefeng Yicun）淘米的話還沒說完，禪師劈頭就打，說：『殘羹餿飯，不勞你拿出來。』僧人不知所措。禪師說：『學人說話的流弊，直接打出去。』
康熙戊午年（1738年）五月十九日，通知各位檀越（Danyue，施主），全部聚集完畢。禪師合掌敘別后圓寂。享年六十四歲，僧臘四十二年。塔葬在丈室。
《續燈正統》卷三十四 卍新續藏第 84 冊 No. 1583 《續燈正統》
《續燈正統》卷三十五
南海普陀嗣祖沙門西蜀 性統 編集
曹洞宗
大鑒下第十六世
天童玨禪師法嗣
寧波府雪竇足庵智鑒禪師
滁州全椒吳氏之子。小時候喜歡讀佛書。一天，母親給他洗手上的瘡，開玩笑地問：『這是什麼？』禪師說：『佛手罷了。』母親看了大笑。不久父母雙亡。前往真州，依止長蘆寺剃度出家。參禪用功非常精進，數年時間睡覺都不脫衣。當時大休玨（Daxiu Jue）擔任第一座，認為禪師是法器。受具足戒后，進入...
【English Translation】 English version: According to this, it is said that a great person obtains great opportunities, and great wisdom obtains great uses. Suppose the dust of emotions has not yet been removed, and the obstacles obscuring the eyes still exist.
Instructing the assembly, he struck the ground once with his staff and said, 'If you can speak of it, he will pierce your nostrils; if you cannot speak of it, he will also pierce your nostrils.' At that time, a monk asked, 'Not being able to speak of it and having the nostrils pierced is one thing, but why are the nostrils pierced even if one can speak of it?' The Chan master threw away his staff and returned to his abbot's room.
Quoting Huineng (the Sixth Patriarch) as saying: 'I have a thing, without head or tail, without name or word, without back or face. Do you all recognize it?' At that time, Shenhui (Heze Shenhui) stepped forward and said, 'This is the original source of all dharmas, it is the Buddha-nature of Shenhui.' And he composed a verse saying: 'Holding the jade flute horizontally and blowing against the wind, not violating the musical modes, the tune is naturally unique. It is most regrettable that it can invite the music of the celestial maidens, but people call it a partridge song.'
A monk came to seek instruction, and before he finished quoting Xuefeng Yicun's (Xuefeng Yicun) words about washing rice, the Chan master struck him head-on, saying, 'Leftover scraps and stale rice, no need to bring them out.' The monk was at a loss. The Chan master said, 'The faults of those who merely imitate words should be directly struck out.'
On the 19th day of the fifth month of the Kangxi (Kangxi) year of Wuwu (1738), he informed all the Danyue (Danyue, benefactors), and they all gathered. The Chan master joined his palms, bid farewell, and passed away. He lived to be sixty-four years old, with forty-two years as a monk. His stupa was built in his abbot's room.
Continuation of the Lamp, Zhengtong Edition, Volume 34 卍 New Supplement to the Canon, Volume 84, No. 1583, Continuation of the Lamp, Zhengtong Edition
Continuation of the Lamp, Zhengtong Edition, Volume 35
Compiled by Xingtong, a Shramana of Nanhai Putuo, a descendant of the ancestral master from Western Shu
Caodong School
Sixteenth Generation from Dajian
Dharma Successor of Chan Master Jue of Tiantong
Chan Master Zhijian of Xuetou Zu'an in Ningbo Prefecture
A son of the Wu family of Quanjiao in Chuzhou. He loved reading Buddhist books as a child. One day, his mother was washing a sore on his hand and jokingly asked, 'What is this?' The Chan master said, 'It's just a Buddha's hand.' His mother laughed at this. Soon after, both his parents passed away. He went to Zhenzhou and relied on Changlu Temple to be tonsured and ordained. He was extremely diligent in his Chan practice, not lying down to sleep for several years. At that time, Daxiu Jue (Daxiu Jue) was the head seat, and he considered the Chan master to be a vessel of the Dharma. After receiving the full precepts, he entered...
象山之鄭行山。縛庵而居。山當海岸多妖怪。有巨蟒入庵。矯首怒視。越數日復旋繞于床。師不顧。蟒為引去。變怪百出。皆不可惑。徐亦帖然。一夕深定中自念。此豈外物耶。遂豁然大悟。身心世界。洞如琉璃。乃下山見延壽然。曰日來肚大。無物可餐。庵小無床可臥。若能與食。展庵則住。否則去。然曰。者漢從甚處見鬼見神。來者里納敗。師便喝。於是反覆徴詰不能屈。然乃曰。鑒公徹人也。復走見大休于岳林。機辯逸出。休曰。今後佛祖。不奈爾何矣。因令為眾行丐。師荷二囊。隨得即受。備歷艱勤。翠山宗白頭。謂師曰。為眾竭力。得無勞耶。師曰。須知有不勞者。曰尊貴位中收不得時如何。師曰。觸處相逢不相識。曰者猶是途中賓主。如何是主中主。師曰。丙丁吹滅火。宗以手掩師口。師拂袖而退。宗遷雪竇。挽師偕行。時法堂新飭。命師普說。宗竊聽之。嘆曰。吾生有耳。未嘗聞也。出世繼其席。
上堂。世尊有密語。迦葉不覆藏。一夜落花雨。滿城流水香。凡六坐道場。皆王公大人推引。紹熙辛亥謝事。退居雪竇之東庵。明年七月示恙。誡眾曰。吾行矣。送終須務簡約。勿素服哀慟。言訖而逝。閱世八十有八。夏五十三。塔全身於本山之左。有藏其鬚髮者。縷縷皆獲舍利。道聲震海內。而跡曾
【現代漢語翻譯】 現代漢語譯本 象山（地名）的鄭行山，結廬于縛庵而居住。山靠近海岸，多有妖怪。有一條巨蟒進入庵中，昂起頭憤怒地看著他。過了幾天，又盤繞在他的床邊。鄭行山不理睬它，蟒蛇便自行離去。期間各種怪異現象層出不窮，但都不能迷惑他。鄭行山始終安然不動。一天晚上，在深深的禪定中，他自問：『這些難道是外物嗎？』 於是豁然大悟，身心世界，洞徹如琉璃一般。於是下山去見延壽然（人名），說：『我每天肚子很大，沒有東西可吃；庵很小，沒有床可以睡。如果能給我食物，擴大庵，我就住下，否則就離開。』 延壽然說：『你這漢子從哪裡見鬼見神？來這裡胡說八道。』 鄭行山便大喝一聲。於是反覆盤問，不能使他屈服。延壽然於是說：『鑒公（人名）是徹悟之人啊。』 又跑去岳林見大休（人名），機鋒辯論超逸而出。大休說：『今後佛祖，也奈何不了你啊。』 於是命令他為大眾乞討。鄭行山肩挑兩個布袋，隨得即受，歷盡艱辛。翠山宗（人名）白頭，對鄭行山說：『為大眾竭力，難道不勞累嗎？』 鄭行山說：『須知有不勞累的。』 翠山宗說：『尊貴位中收不得時如何？』 鄭行山說：『觸處相逢不相識。』 翠山宗說：『這猶是途中賓主，如何是主中主？』 鄭行山說：『丙丁吹滅火。』 翠山宗用手摀住鄭行山的嘴，鄭行山拂袖而退。翠山宗遷往雪竇（地名），邀請鄭行山一同前往。當時法堂剛剛修繕完畢，命令鄭行山為大家普說佛法。翠山宗偷偷地聽著，感嘆道：『我活了這麼久，從未聽過這樣的說法。』 鄭行山出世繼承了他的位置。 上堂說法。世尊（釋迦摩尼佛）有秘密的語言，迦葉（釋迦摩尼十大弟子之一）沒有隱藏。一夜之間落花如雨，滿城都瀰漫著流水般的香氣。凡是六次主持道場，都是王公大人推舉引薦。紹熙（南宋光宗年號，1190-1194）辛亥年（紹熙二年，1191）辭去職務，退居雪竇的東庵。第二年七月，顯示出病態，告誡眾人說：『我要走了。送終一定要務求簡約，不要穿素服哀慟。』 說完就去世了。享年八十八歲，僧臘五十三年。全身安葬在本山的左側。有人收藏他的鬚髮，每一縷都能得到舍利。他的道聲震動海內，而他的足跡卻很少。
【English Translation】 English version Zheng Xingshan of Xiangshan (place name) built a hut at Fuan and lived there. The mountain was near the coast and had many monsters. A giant python entered the hut, raising its head and staring angrily. After a few days, it coiled around his bed again. Zheng Xingshan ignored it, and the python left on its own. During this time, various strange phenomena emerged endlessly, but none could bewilder him. Zheng Xingshan remained calm throughout. One night, in deep meditation, he asked himself: 'Are these external things?' Then he suddenly realized that his body, mind, and the world were as clear as crystal. So he went down the mountain to see Yanshou Ran (person's name) and said, 'My belly is big every day, and there is nothing to eat; the hut is small, and there is no bed to sleep on. If you can give me food and expand the hut, I will stay; otherwise, I will leave.' Yanshou Ran said, 'Where did you, this fellow, see ghosts and gods? Coming here to talk nonsense.' Zheng Xingshan shouted loudly. Then he was questioned repeatedly, but they could not make him submit. Yanshou Ran then said, 'Jian Gong (person's name) is a thoroughly enlightened person.' He also ran to Yuelin to see Daxiu (person's name), and his sharp arguments flowed freely. Daxiu said, 'From now on, even the Buddhas and patriarchs will not be able to do anything about you.' So he ordered him to beg for alms for the masses. Zheng Xingshan carried two cloth bags on his shoulders, accepting whatever he received, and endured all kinds of hardships. Cuishan Zong (person's name), with white hair, said to Zheng Xingshan, 'Exerting yourself for the masses, aren't you tired?' Zheng Xingshan said, 'You must know that there is such a thing as not being tired.' Cuishan Zong said, 'What if you cannot receive it in the position of honor?' Zheng Xingshan said, 'Meeting everywhere, yet not recognizing each other.' Cuishan Zong said, 'This is still like a guest and host on the road; what is the host within the host?' Zheng Xingshan said, 'Bing and Ding blow out the fire.' Cuishan Zong covered Zheng Xingshan's mouth with his hand, and Zheng Xingshan brushed his sleeve and retreated. Cuishan Zong moved to Xuetou (place name) and invited Zheng Xingshan to go with him. At that time, the Dharma hall had just been renovated, and he ordered Zheng Xingshan to preach the Dharma to everyone. Cuishan Zong secretly listened and exclaimed, 'I have lived so long, and I have never heard such a teaching.' Zheng Xingshan came into the world and succeeded him in his position. Ascending the hall to preach. The World Honored One (Sakyamuni Buddha) has secret words, which Kashyapa (one of the ten great disciples of Sakyamuni) did not conceal. Overnight, flowers fell like rain, and the whole city was filled with the fragrance of flowing water. All six times he presided over the Dharma assembly were due to the recommendation and introduction of princes and high officials. In the Xin Hai year of Shaoxi (reign title of Emperor Guangzong of the Southern Song Dynasty, 1190-1194) (1191 AD), he resigned from his position and retired to the East Hut of Xuetou. In July of the following year, he showed signs of illness and warned the assembly, 'I am leaving. The funeral must be simple, and do not wear mourning clothes or grieve.' After saying this, he passed away. He lived to be eighty-eight years old, with fifty-three years as a monk. His whole body was buried on the left side of the mountain. Some people collected his beard and hair, and every strand yielded relics. His fame resounded throughout the country, but his footprints were few.
不越四明。故自號足庵。
雪竇宗禪師法嗣
揚州府泰州廣福微庵道勤禪師
本郡俞氏子。上堂。舉僧問同安。如何是和尚家風。同安曰。金雞抱子歸霄漢。玉兔懷胎入紫微。曰忽遇客來。將何祗待。同安曰。金果早朝猿摘去。玉華晚后鳳銜來。師曰。廣福即不然。有問如何是和尚家風。祇向他道。翠竹叢邊歌款乃。碧巖深處臥煙蘿。忽遇客來將何祗待。沒底籃兒盛皓月。無心碗子貯清風。
善權智禪師法嗣
紹興府超化藻禪師
開爐上堂。雪滿寒窗。燒盡丹霞木佛。冰交野渡。凍殺陜府鐵牛。直得寒灰髮𦦨。片雪不留。任運縱橫。現成受用。諸禪德要會么。衲帔矇頭坐。冷暖了無知。
凈慈暉禪師法嗣
常州府華藏明極慧祚禪師
晚參。舉洞山冬至夜。請泰首座吃果子。山曰。有一物。上拄天。下拄地。黑似漆。常在動用中。動用中收不得。且道。過在甚麼處。泰曰。過在動用中。山喚侍者。掇退果桌。師頌曰。洞山果子誰無分。掇退檯盤妙轉機。今夜為君輕點破。牡丹花下睡貓兒。
大鑒下第十七世
雪竇鑒禪師法嗣
寧波府天童長翁如凈禪師
生而岐嶷。不類常童。長學出世法。參足庵于雪竇。庵令看庭前柏樹子話。有省。
【現代漢語翻譯】 現代漢語譯本 不越過四明山。因此自號足庵（禪師的別號）。
雪竇宗（禪師名）禪師的法嗣
揚州府泰州廣福微庵道勤禪師
本郡俞氏之子。上堂說法，舉例僧人問同安（禪師名）：『如何是和尚的家風？』同安（禪師名）說：『金雞抱著幼崽歸於霄漢，玉兔懷著身孕進入紫微。』僧人又問：『忽然有客人來，將用什麼招待？』同安（禪師名）說：『金色的果實早晨被猿猴摘去，玉色的花朵傍晚被鳳凰銜來。』道勤禪師說：『廣福（寺廟名）這裡卻不是這樣。有人問我如何是和尚的家風，我就對他說：翠綠的竹林邊傳來歌唱的聲音，碧綠的山巖深處可以躺臥在煙霧繚繞的藤蘿之中。忽然有客人來，將用什麼招待？用沒有底的籃子盛滿皓月，用無心的碗盛滿清風。』
善權智（禪師名）禪師的法嗣
紹興府超化藻禪師
開爐上堂說法：大雪覆蓋寒冷的窗戶，燒盡了用丹霞木雕刻的佛像。冰塊覆蓋了荒野的渡口，凍死了陜府的鐵牛。要達到寒冷的灰燼中發出新芽，一片雪花也不留下。任憑自然執行縱橫，現成地接受享用。各位禪德想要領會嗎？用衲襖蒙著頭坐著，冷暖都不知道。
凈慈暉（禪師名）禪師的法嗣
常州府華藏明極慧祚禪師
晚參時，舉例洞山（禪師名）在冬至夜，請泰首座吃果子。洞山（禪師名）說：『有一物，向上支撐著天，向下支撐著地，黑得像漆一樣，經常在動用之中，但在動用之中卻無法把握。』那麼，過失在哪裡呢？泰首座說：『過失在動用之中。』洞山（禪師名）叫侍者把果桌撤走。慧祚禪師頌揚說：『洞山的果子誰沒有份？撤走檯盤，妙處在於轉變時機。今夜為各位輕輕點破，就像牡丹花下睡覺的貓兒。』
大鑒慧能（六祖慧能）門下第十七世
雪竇鑒（禪師名）禪師的法嗣
寧波府天童長翁如凈禪師
出生時就聰慧，不像普通的兒童。長大後學習出世之法，在雪竇山參拜足庵（禪師名）。足庵（禪師名）讓他參看庭前柏樹子的話頭，有所領悟。
【English Translation】 English version He did not go beyond Mount Siming. Therefore, he styled himself Zu'an (a sobriquet for the Chan master).
Dousong Zong (Chan master's name) Chan Master's Dharma heir
Guangfu Wei'an Daoqin Chan Master of Taizhou, Yangzhou Prefecture
A son of the Yu family from this prefecture. In an elevated sermon, he cited a monk asking Tong'an (Chan master's name): 'What is the family style of the abbot?' Tong'an (Chan master's name) said: 'The golden rooster embraces its chicks, returning to the Milky Way; the jade rabbit conceives, entering the Purple Palace.' The monk then asked: 'If a guest suddenly arrives, how will you treat them?' Tong'an (Chan master's name) said: 'Golden fruits are picked by monkeys in the early morning; jade flowers are carried by phoenixes in the late evening.' Daoqin Chan Master said: 'Guangfu (temple name) is not like that. If someone asks me what the family style of the abbot is, I will tell them: Beside the verdant bamboo grove, songs of contentment are heard; deep within the emerald cliffs, one can lie amidst the misty wisteria. If a guest suddenly arrives, how will you treat them? With a bottomless basket filled with the bright moon; with a selfless bowl filled with the clear breeze.'
Shanquan Zhi (Chan master's name) Chan Master's Dharma heir
Zhaochao Zao Chan Master of Shaoxing Prefecture
Opening the furnace and giving a sermon: Snow fills the cold window, burning away the wooden Buddha carved from red clouds. Ice covers the wild ferry crossing, freezing to death the iron ox of Shan Prefecture. To reach the point where cold ashes sprout anew, not a single snowflake remains. Letting nature run its course, freely and horizontally, readily accepting and enjoying. Do you Chan practitioners want to understand? Cover your head with a patched robe and sit, knowing nothing of cold or warmth.
Jingci Hui (Chan master's name) Chan Master's Dharma heir
Huazang Mingji Huizuo Chan Master of Changzhou Prefecture
During the evening meditation, he cited Dongshan (Chan master's name) on the winter solstice night, inviting Chief Monk Tai to eat fruit. Dongshan (Chan master's name) said: 'There is a thing that supports the sky above and the earth below, as black as lacquer, constantly in motion, yet cannot be grasped in motion.' So, where does the fault lie? Chief Monk Tai said: 'The fault lies in the motion.' Dongshan (Chan master's name) told the attendant to remove the fruit table. Huizuo Chan Master praised, saying: 'Who is without a share of Dongshan's fruit? Removing the table is a wonderful turning point. Tonight, I lightly reveal it to you, like a cat sleeping beneath the peony blossoms.'
Seventeenth generation under Dajian Huineng (the Sixth Patriarch Huineng)
Xuedou Jian (Chan master's name) Chan Master's Dharma heir
Changweng Rujing Chan Master of Tiantong, Ningbo Prefecture
He was intelligent from birth, unlike ordinary children. Growing up, he studied the Dharma of transcending the world, and visited Zu'an (Chan master's name) at Xuedou Mountain. Zu'an (Chan master's name) had him contemplate the topic of the cypress tree in the courtyard, and he had an awakening.
呈頌曰。西來祖意庭前柏。鼻孔寥寥對眼睛。落地枯枝才𨁝跳。松蘿亮鬲笑掀騰。庵頷之。后出世。屢遷名剎。住凈慈時。奉敕昇天童。捧敕黃示眾曰。云開九天。呈起曰。看綵鳳銜出。且道。如何委悉。急急如律令。敕。
開爐上堂。召眾打圓相曰。個是天童火爐。近前則燒殺。退後則凍殺。忽有個漢出來道。合作么生。㘞。火爐動也。
上堂。霜風號肅殺。木葉墮蕭[臺-臺+(癸-天+蟲)]。舉拂子曰。看。惟有玲瓏巖。崔嵬望轉高。所謂天童滯貨。今朝短販一遭。莫有酬價底么。下座巡堂。
上堂。外不放入。內不放出。痛下一槌。萬事了畢。且道如何。太白峰前令斬新。內外紀綱俱委悉。
謝新舊兩班。上堂。開無間地獄。現閻羅大王。聚夜叉一部。列牛頭兩行。與其進者。劍樹上猛火進用。與其退者。刀山裡寒冰退藏。且道。理會甚事。叵耐飯飽弄箸。判斷矢急尿床。其或未然。花柳春風入戲場。
上堂。天童鐵臭老拳頭。打殺江湖水牯牛。夜深忽然生個卵。天明推出大日頭。且道如何。哂㫰諸人烝濕處。免教行步滑如油。
完橋上堂。去那邊去。來者里來。中間絕壑斷崖。且道。如何相委。以拂子作彎橋勢曰。看。依俙金磴闊。彷彿彩虹彎。人從橋上過。又作
【現代漢語翻譯】 現代漢語譯本： 呈頌說：『西來的祖師禪意就像庭前的柏樹，空空蕩蕩的鼻孔正對著眼睛。』落地后的枯枝才剛剛跳動，松蘿顯露出明亮之處，笑著向上翻騰。庵首肯了他的說法。後來他開始弘法，多次遷移到著名的寺廟。住在凈慈寺時，奉皇帝的命令升座到天童寺。他手捧聖旨，向大眾開示說：『雲彩散開，九天顯現。』呈起說：『看那綵鳳銜著聖旨出來。』且說，如何才能詳細瞭解其中的奧秘？要像律令一樣緊急！是聖旨啊。
開爐上堂，召集大眾打圓相說：『這個是天童寺的火爐，靠近就會被燒死，退後就會被凍死。』如果有人出來問道：『那應該怎麼做呢？』啪！火爐動起來了。
上堂。寒冷的霜風呼嘯著，樹葉蕭瑟地飄落。舉起拂塵說：『看，只有玲瓏巖，崔嵬高聳，越發顯得高。』所謂天童寺積壓的貨物，今天短暫地販賣一次。有沒有人要出價的？』說完走下座位，在堂中巡視。
上堂。外面不讓進入，裡面不讓出去。狠狠地打下一錘，萬事就都了結了。且說這是為什麼？太白峰前，法令嶄新，內外綱紀全都清楚明白。
感謝新舊兩班。上堂。開啟無間地獄，顯現閻羅大王，聚集夜叉一部，排列牛頭兩行。對於那些前進的人，讓他們在劍樹上猛火中前進；對於那些後退的人，讓他們在刀山裡寒冰中退藏。且說，這是要處理什麼事情？真是可惡，吃飽了飯就玩筷子，判斷事情就像拉屎撒尿一樣急迫。如果不是這樣，就像花柳春風一樣進入戲場。
上堂。天童寺鐵面無私的老拳頭，打死了江湖上不馴服的水牛。深夜裡忽然生出一個卵，天亮時推出一個大太陽。且說這是為什麼？嘲笑你們這些人在潮濕的地方蒸桑拿，免得走路像抹了油一樣滑倒。
完橋上堂。去那邊的去那邊，來這邊的來這邊。中間是絕壑斷崖。且說，如何才能相互瞭解？用拂塵做出彎橋的姿勢說：『看，依稀可見寬闊的金磴，彷彿是彎曲的彩虹。人們從橋上走過。』又作
【English Translation】 English version: He presented a eulogy, saying: 'The ancestral meaning of Zen from the West is like the cypress tree in the courtyard. The empty nostrils face the eyes directly.' Only when the fallen dead branches jump, the bright spaces of the pine and vines laugh and surge upwards. ' The abbot nodded in agreement. Later, he began to propagate the Dharma, moving to famous temples multiple times. While residing at Jingci Temple, he received an imperial decree to ascend to the abbotship of Tiantong Temple. Holding the imperial decree, he addressed the assembly, saying: 'The clouds part, and the nine heavens appear.' Chengqi said: 'Look, the colorful phoenix carries the imperial decree.' Now, how can one fully understand the mystery within? It must be as urgent as an imperial edict! It is an imperial edict.
At the opening of the furnace, he ascended the hall and summoned the assembly to draw a circle, saying: 'This is the furnace of Tiantong Temple. Approaching it will lead to being burned to death, and retreating from it will lead to being frozen to death.' If someone were to come out and ask: 'Then what should be done?' Snap! The furnace moves.
Ascending the hall. The cold frost wind howls, and the leaves fall with a rustling sound. Raising the whisk, he said: 'Look, only the Linglong Rock, towering and lofty, appears even higher.' The so-called goods stockpiled at Tiantong Temple are being sold off briefly today. Is there anyone who wants to make an offer?' After speaking, he descended from the seat and patrolled the hall.
Ascending the hall. Not allowing entry from the outside, not allowing exit from the inside. Striking down hard with a hammer, all matters are concluded. Now, what is the reason for this? Before Tai Bai Peak, the laws are brand new, and the internal and external disciplines are all clearly understood.
Thanking both the new and old groups. Ascending the hall. Opening the Avici Hell, manifesting King Yama, gathering a division of Rakshasas, and lining up two rows of ox-headed demons. For those who advance, let them advance on the sword tree amidst fierce flames; for those who retreat, let them retreat into the ice-cold depths of the mountain of knives. Now, what matter is being dealt with? It is truly detestable to play with chopsticks after a full meal, judging matters as urgently as defecating or urinating. If it is not so, then it is like entering the theater with the spring breeze of flowers and willows.
Ascending the hall. The iron-fisted old fist of Tiantong Temple strikes and kills the unruly water buffalo of the Jianghu. In the deep night, an egg is suddenly born, and at dawn, a great sun is pushed out. Now, what is the reason for this? Laugh at you all for steaming in a damp place, lest you slip as if walking on oil.
Ascending the hall after completing the bridge. Those who go to that side, go to that side; those who come to this side, come to this side. In the middle is a deep ravine and a precipice. Now, how can we understand each other? Using the whisk to make the gesture of a curved bridge, he said: 'Look, the wide golden steps can be faintly seen, resembling a curved rainbow. People pass over the bridge.' And then
么生。松蘿影里開天巧。翰墨光中入畫看。
上堂。靈云見處桃花開。天童見處桃花落。桃花開春風催。桃花落春風惡。靈云且置。莫有與天童相見者么。春風惡桃花。躍浪生頭角。
新起妙嚴閣。慶懺升座。推倒多年老鼠窠。掃空平地笑呵呵。棱𡾓榱桷插雲表。萬億斯年蓋覆多。大眾見么。今朝成就大緣。千古發揮大事。且道如何。卓拄杖曰。斫額任他門外客。到家還我箇中人。復舉。文殊問無著。近離甚處。曰南方。殊曰。南方佛法。如何主持。曰末法比丘。少奉戒律。殊曰。多少眾。曰或三百。或五百。師曰。春風鉤引鷓鴣啼。曰此間佛法。如何主持。殊曰。凡聖同居。龍蛇混雜。曰多少眾。殊曰。前三三。后三三。師曰。平地波澗駕鐵船。天童者兩轉語。僅與諸方。眉毛廝結。更有兩轉語。要為諸方點眼。或三百或五百。銅錢鐵錢。省數足陌。前三三后三三。蘿葡芋艿。淺貯滿擔。諸方忽然眼開。決定拍手大笑。且道。笑個甚麼。不笑巴叉。便笑杜撰。雖然。笑者還稀。或有人問天童多少眾。便向道。新起妙嚴夸第一。團圞都在畫圖中。
上堂。陸修靜。陶淵明。文殊普賢。作圓相曰。咦。一款具呈。且道。憑誰批判。若是孔夫子。吾無隱乎爾。
舉世尊初生公案。頌曰。無憂樹下
【現代漢語翻譯】 什麼。在松蘿的陰影里展現出自然的精巧，在翰墨的光輝中如同觀賞畫作。
上堂開示。靈云禪師開悟之處，桃花盛開；天童禪師開悟之處，桃花凋落。桃花盛開，春風吹拂；桃花凋落，春風肆虐。靈云禪師暫且不論，有沒有與天童禪師相見的人？春風肆虐桃花，躍出水面，長出頭角。
新建成的妙嚴閣，舉行慶懺法會，住持升座說法。推倒多年來的老鼠窩，掃清平地，令人笑呵呵。高聳的屋脊和椽子插入雲霄，億萬年地覆蓋著大地。大眾看見了嗎？今天成就了這殊勝的因緣，千古流傳這件大事。且說如何成就？（住持）用拄杖敲地一下說：『砍頭的事任由門外的俗人去做，到家了還是我這個修行人。』
又舉例說，文殊菩薩問無著禪師：『最近從哪裡來？』無著禪師說：『從南方來。』文殊菩薩問：『南方佛法如何主持？』無著禪師說：『末法時期的比丘，很少奉持戒律。』文殊菩薩問：『有多少僧眾？』無著禪師說：『或者三百，或者五百。』（天童禪師）說：『春風引誘鷓鴣啼叫。』無著禪師問：『此間佛法如何主持？』文殊菩薩說：『凡人和聖人同住在一起，龍和蛇混雜在一起。』無著禪師問：『有多少僧眾？』文殊菩薩說：『前三三，后三三。』（天童禪師）說：『平地上波濤洶涌，駕著鐵船。』天童禪師這兩句轉語，僅僅與各方禪師，眉毛糾結在一起。還有兩句轉語，要為各方禪師點亮眼睛。『或者三百或者五百』，銅錢鐵錢，省了數，足了陌。『前三三后三三』，蘿蔔芋頭，淺淺地裝，滿滿地擔。各方禪師忽然開了眼，一定會拍手大笑。且說，笑什麼呢？不笑不合規矩，便笑是杜撰。雖然如此，笑的人還是很少。或者有人問天童禪師有多少僧眾，便回答說：『新建的妙嚴閣誇耀第一，圓圓滿滿都在畫圖中。』
上堂開示。陸修靜（道教人物），陶淵明（詩人），文殊菩薩，普賢菩薩，（天童禪師）畫了一個圓相說：『咦，一樣東西都呈現在這裡了。』且說，憑誰來評判？如果是孔夫子，我沒有什麼可以隱瞞的。
舉釋迦牟尼佛初生時的公案。頌詞說：『在無憂樹下』
【English Translation】 What. In the shadow of pine and vines, nature's ingenuity unfolds; in the light of calligraphy and painting, it is viewed as a work of art.
Entering the hall for instruction. Where Lingyun (Zen master) attained enlightenment, peach blossoms bloom; where Tiantong (Zen master) attained enlightenment, peach blossoms fall. Peach blossoms bloom, the spring breeze urges; peach blossoms fall, the spring breeze is harsh. Lingyun is set aside for now. Is there anyone who has met with Tiantong? The spring breeze is harsh to the peach blossoms, leaping from the waves, growing horns.
The newly built Miaoyan Pavilion, celebrating the repentance ceremony, the abbot ascends the seat to preach. Knocking down the old rat nests of many years, sweeping the ground clean, making people laugh heartily. The towering ridges and rafters pierce the clouds, covering the earth for billions of years. Have you all seen it? Today, this extraordinary karmic connection is achieved, and this great event will be passed down through the ages. And how is it achieved? (The abbot) strikes the ground with his staff and says: 'Let the beheading be done by the laymen outside the gate, when I return home, I am still this practitioner.'
Furthermore, he cites the example of Manjusri (Bodhisattva) asking Wuzhuo (Zen master): 'Where have you come from recently?' Wuzhuo (Zen master) said: 'From the South.' Manjusri (Bodhisattva) asked: 'How is the Dharma (Buddha's teachings) upheld in the South?' Wuzhuo (Zen master) said: 'In the Dharma-ending age, the monks rarely uphold the precepts.' Manjusri (Bodhisattva) asked: 'How many monks are there?' Wuzhuo (Zen master) said: 'Perhaps three hundred, perhaps five hundred.' (Tiantong Zen master) said: 'The spring breeze lures the partridge to sing.' Wuzhuo (Zen master) asked: 'How is the Dharma upheld here?' Manjusri (Bodhisattva) said: 'Ordinary people and saints live together, dragons and snakes are mixed together.' Wuzhuo (Zen master) asked: 'How many monks are there?' Manjusri (Bodhisattva) said: 'Three three in the front, three three in the back.' (Tiantong Zen master) said: 'On the flat ground, waves surge, sailing an iron boat.' These two turning phrases of Tiantong Zen master, only entangle the eyebrows with the Zen masters of various places. There are two more turning phrases, to illuminate the eyes for the Zen masters of various places. 'Perhaps three hundred or perhaps five hundred', copper coins and iron coins, saving the count, fulfilling the string. 'Three three in the front, three three in the back', radishes and taro, shallowly loaded, fully burdened. If the Zen masters of various places suddenly open their eyes, they will definitely clap their hands and laugh loudly. And what are they laughing at? Not laughing is not in accordance with the rules, then laughing is fabricated. Although this is the case, there are still very few people who laugh. Or if someone asks how many monks there are at Tiantong Zen master's place, then answer: 'The newly built Miaoyan Pavilion boasts the first, round and complete, all in the painting.'
Entering the hall for instruction. Lu Xiujing (Taoist figure), Tao Yuanming (poet), Manjusri (Bodhisattva), Samantabhadra (Bodhisattva), (Tiantong Zen master) drew a circle and said: 'Eh, everything is presented here.' And who is to judge? If it is Confucius, I have nothing to hide from you.
Citing the case of Shakyamuni Buddha's birth. The verse says: 'Under the Asoka tree'
浴嬰孩。清曉薔薇帶露開。轉過衲僧相見處。後槽驢馬出胞胎。
舉初祖對武帝不識話。頌曰。金烏飛上玉欄干。黑漆崑崙對面看。畢竟者些傳不得。落花流水大無端。
舉楊岐栗棘蓬金剛圈話。頌曰。肘后驀生閑落索。風前忽布鬧叉撐。那吒八臂空惆悵。夜半三更白晝行。
師六坐道場。兩奉天旨。法道之盛。可想見也。示寂說偈曰。六十六年。罪犯彌天。打個𨁝跳。活陷黃泉。門人塔全身於本山。
華藏祚禪師法嗣
寧波府東谷光禪師
舉世尊答波斯匿王問。勝義諦中有世俗諦否話。頌曰。無聽無說意無窮。鐵壁銀山一線通。何處是渠真聖諦。秋風昨夜到梧桐。
舉藥山指案山榮枯二樹話。頌曰。三三兩兩不相同。攜手行行入草中。掇轉腳跟穿繡履。何妨臘月鼓春風。
舉船子接夾山。至覆船而逝話。頌曰。藏身處沒軌跡。無影樹頭靈鳥宅。沒軌跡處莫藏身。不萌枝上春花拆。有來由誰辨的。天曉西風拂拂吹。松釵一逕爭拋擲。
舉僧問曹山。靈衣不掛時如何。山曰曹山今日孝滿。曰孝滿后如何。山曰曹山好顛酒話。頌曰。曹山顛酒有誰諳。醉語狂言不自慚。夜半日頭當午照。騎半背面著靴衫。
舉韶國師問龍牙。天不能蓋。地不能載。此理如何
【現代漢語翻譯】 現代漢語譯本 給嬰兒洗澡。清晨的薔薇帶著露水開放。轉過僧人相見的地方，後槽的驢馬脫離了胞胎。
拈出初祖菩提達摩對梁武帝不識佛法的話頭。頌揚說：金烏（太陽）飛上玉石的欄桿，黑漆的崑崙山（指黑暗）在對面觀看。畢竟這些是無法傳達的，如同落花流水般毫無端倪。
拈出楊岐方會禪師的栗棘蓬（比喻難解的問題）、金剛圈（比喻束縛）的話頭。頌揚說：手肘后突然生出閑散的繩索，風前忽然佈置起喧鬧的支撐。那吒（佛教護法神）有八臂也空自惆悵，半夜三更卻如同白晝行走。
禪師六次主持道場，兩次奉皇帝的旨意。佛法興盛的景象，可以想見。臨終示寂時說偈語：六十六年，罪過彌天。打個觔斗，活活地陷入黃泉。門人將他的全身舍利塔安放在本山。
華藏祚禪師的法嗣
寧波府東谷光禪師
拈出世尊（釋迦牟尼）回答波斯匿王問：勝義諦（最高真理）中是否有世俗諦（相對真理）的話頭。頌揚說：無聽無說，意境無窮，如同鐵壁銀山被一線貫通。哪裡是它真正的聖諦？秋風昨夜吹到了梧桐樹。
拈出藥山惟儼禪師指著案山的榮枯二樹的話頭。頌揚說：三三兩兩不相同，攜手緩緩走入草叢中。轉換腳跟穿上繡花鞋，不妨在臘月里鼓動春風。
拈出船子德誠禪師接引夾山善會，直到翻船而逝的話頭。頌揚說：藏身之處沒有軌跡，如同無影樹頭的靈鳥的家宅。沒有軌跡的地方不要藏身，如同不萌芽的樹枝上綻放春花。有來由誰能辨別？天亮時西風輕輕吹拂，松樹的針葉爭相拋擲。
拈出僧人問曹山（本寂禪師）：靈衣不掛的時候如何？曹山回答說：曹山今天孝滿。僧人問：孝滿后如何？曹山回答說：曹山喜歡喝顛酒的話頭。頌揚說：曹山喝顛酒有誰能明白？醉語狂言不感到慚愧。半夜裡太陽當午照耀，騎著馬卻半邊反穿著靴衫。
拈出韶國師問龍牙（居遁禪師）：天不能覆蓋，地不能承載，這個道理如何？
【English Translation】 English version Bathing the infant. The rose blooms in the clear dawn, adorned with dew. Turning past the place where monks meet, the donkeys and horses from the back stable emerge from the womb.
Referring to the First Ancestor Bodhidharma's words to Emperor Wu of Liang, not recognizing the Dharma. A verse in praise: The golden crow (sun) flies up to the jade balustrade, the black lacquer Kunlun (referring to darkness) is watched from across. After all, these cannot be transmitted, like falling flowers and flowing water, without any end.
Referring to Yangqi Fanghui's words of the chestnut bur (representing a difficult problem) and the vajra circle (representing bondage). A verse in praise: A idle rope suddenly grows behind the elbow, a noisy support is suddenly set up before the wind. Nata (Buddhist protector deity) with eight arms is in vain with sorrow, walking in the middle of the night as if it were broad daylight.
The Zen master presided over the Dharma assembly six times and received imperial decrees twice. The flourishing of the Dharma can be imagined. When passing away, he said in a verse: Sixty-six years, sins filling the sky. Somersaulting, falling alive into the Yellow Springs. His disciples placed his complete body relic pagoda on this mountain.
Dharma successor of Zen Master Huazang Zuo
Zen Master Donggu Guang of Ningbo Prefecture
Referring to the World Honored One (Sakyamuni) answering King Pasenadi's question: Is there mundane truth in the ultimate truth? A verse in praise: Without listening, without speaking, the meaning is endless, like an iron wall and silver mountain connected by a single thread. Where is its true sacred truth? The autumn wind arrived at the phoenix tree last night.
Referring to Zen Master Yaoshan Weiyan pointing to the flourishing and withered trees on the desk mountain. A verse in praise: Three and two are not the same, hand in hand walking into the grass. Turning the heel and putting on embroidered shoes, why not drum up the spring breeze in December.
Referring to the story of Boatman Decheng receiving Jiashan Shanhui until the boat capsized and he passed away. A verse in praise: The hiding place has no trace, like the home of the spirit bird on the shadowless tree. Do not hide where there is no trace, like spring flowers blooming on branches that do not sprout. Who can discern the origin? At dawn, the west wind blows gently, and the pine needles compete to throw themselves down.
Referring to a monk asking Caoshan (Benji Zen Master): What about when the spiritual robe is not worn? Caoshan replied: Caoshan is fulfilling his filial duties today. The monk asked: What after fulfilling filial duties? Caoshan replied: Caoshan likes to drink mad wine. A verse in praise: Who understands Caoshan's mad wine? Drunken words and wild talk without shame. The sun shines at noon in the middle of the night, riding a horse with boots on backwards.
Referring to National Teacher Shao asking Longya (Jujun Zen Master): Heaven cannot cover, earth cannot carry, what is this principle?
。牙曰道者合如是話。頌曰。大海心中泛鐵船。隨波逐浪浪滔天。順風到岸無人識。江北從來使鐵錢。具如聯珠集中。
大鑒下第十八世
天童凈禪師法嗣
襄州鹿門覺禪師
參長翁。值翁上堂曰。一個烏梅似本形。蜘蛛結網打蜻蜓。蜻蜓落了兩片翼。堪笑烏梅咬鐵釘。師在眾中。不覺失笑曰。早知燈是火。飯熟幾多時。后承印可。
出住鹿門。示眾曰。盡大地是學人一卷經。盡乾坤是學人一隻眼。以者個眼。讀如是經。千萬億劫。常無間斷(報恩秀曰。看讀不易)。
師嘗作五位頌曰。正中偏。月黑雲籠午夜天。佛祖無蹤凡聖盡。箇中誰辨往來源。偏中正。金井玉盤秋水冷。海天紅日已生東。餘輝不照毗盧頂。正中來。戴角披毛知幾回。應物轉身全得妙。云收終不露崔嵬。偏中至。覿面誰能容擬議。手提妙印不當風。大用繁興豈凝滯。兼中到。無舌兒童方會道。撥塵何處得逢源。撒手回途還得妙。
東谷光禪師法嗣
寧波府天童直翁一舉禪師
(語載增集續傳燈第一卷二十七紙。以版失欠錄。俟搜討出當補入)。
大鑒下第十九世
鹿門覺禪師法嗣
青州普照一辨禪師
精究教相旨趣。后棄去。往參鹿門。得言外旨。出世中都萬
【現代漢語翻譯】 牙曰道者這樣說。頌曰：『在大海心中泛著鐵船，隨著波浪起伏，波濤洶涌。順風到達岸邊卻無人知曉，江北向來使用鐵錢。』具體內容詳見《聯珠集》。
大鑒下第十八世
天童凈禪師的法嗣
襄州鹿門覺禪師
參訪長翁禪師。適逢長翁禪師上堂說法：『一個烏梅就像它的本來面目，蜘蛛結網捕捉蜻蜓。蜻蜓掉落了兩片翅膀，可笑烏梅卻在咬鐵釘。』禪師在人群中，不禁失笑說：『早知道燈是火，飯熟了多少時候了。』後來得到長翁禪師的印可。
出任鹿門寺住持。向大眾開示說：『整個大地是學人的一卷經書，整個乾坤是學人的一隻眼睛。用這隻眼睛，讀這樣的經書，千萬億劫，常常沒有間斷。』（報恩秀禪師說：『看和讀都不容易。』）
禪師曾經作五位頌說：『正中偏，月黑雲籠罩著午夜的天空。佛祖沒有軌跡，凡聖的分別也消失了，這其中誰能辨別往來的源頭？偏中正，金井玉盤，秋水寒冷。海天紅日已經從東方升起，餘輝卻不照耀毗盧佛的頭頂。正中來，戴著角披著毛，不知輪迴了多少回。應物轉身，完全得到了妙處，雲彩收起，最終也不顯露高峻的山峰。偏中至，面對面誰能容許思量和議論？手中提著妙印，不迎風招展，大用興起，哪裡會有凝滯？兼中到，沒有舌頭的兒童才懂得道。撥開塵土在哪裡能找到源頭？撒手迴歸，才能得到妙處。』
東谷光禪師的法嗣
寧波府天童直翁一舉禪師
（語錄記載在《增集續傳燈》第一卷第二十七頁。因為版本缺失，暫時沒有收錄。等搜尋到後會補入）。
大鑒下第十九世
鹿門覺禪師的法嗣
青州普照一辨禪師
精通研究教相的旨趣。後來放棄了，前往參訪鹿門禪師，得到了言語之外的真意。出世住持中都萬壽寺。
【English Translation】 Ya Yue said that the follower of the Way should speak like this. A verse says: 'Aboard an iron boat floating in the heart of the great sea, following the waves, the waves are monstrous. Reaching the shore with the wind, no one recognizes it; Jiangbei has always used iron coins.' See the Lian Zhu Ji (Collection of Linked Pearls) for details.
The 18th generation after Dajian (Sixth Ancestor Huineng)
Dharma successor of Zen Master Jingtian of Tiantong
Zen Master Jué of Luming Temple in Xiangzhou
He visited Elder Weng. He encountered Weng giving a Dharma talk, saying: 'A preserved plum resembles its original form. A spider weaves a web to catch dragonflies. The dragonfly loses two wings. It's laughable that the preserved plum bites iron nails.' The Master, in the crowd, couldn't help but laugh and said: 'If I had known the lamp was fire earlier, how much sooner would the rice have been cooked?' Later, he received Weng's approval.
He became the abbot of Luming Temple. He instructed the assembly, saying: 'The entire earth is a scroll of scripture for the student. The entire universe is one eye for the student. With this eye, reading such a scripture, for countless eons, there is no interruption.' (Baoen Xiu said: 'Seeing and reading are not easy.')
The Master once composed a verse on the Five Ranks: 'The biased within the correct, the moon is dark, and clouds shroud the midnight sky. Buddhas and ancestors leave no trace, and the distinction between the mundane and the sacred disappears. Who can discern the source of coming and going within this? The correct within the biased, the golden well and jade plate, the autumn water is cold. The red sun in the sea and sky has already risen in the east, but its remaining light does not illuminate the crown of Vairocana. Coming from the correct, wearing horns and fur, how many times have we known reincarnation? Responding to things and turning around, one fully attains the wonder. When the clouds disperse, the towering peaks are ultimately not revealed. Reaching from the biased, who can tolerate deliberation face to face? Holding the wondrous seal in hand, it does not face the wind. When great function arises, how can there be stagnation? Arriving at the combined, a child without a tongue can understand the Way. Where can one find the source by clearing away the dust? Releasing the hand and returning, one can still attain the wonder.'
Dharma successor of Zen Master Donggu Guang
Zen Master Yiju of Tiantong Zhiweng in Ningbo Prefecture
(The sayings are recorded in the Zengji Xu Chuandeng, Volume 1, page 27. Due to missing pages in the edition, it is temporarily omitted. It will be added when found).
The 19th generation after Dajian (Sixth Ancestor Huineng)
Dharma successor of Zen Master Jué of Luming Temple
Zen Master Yibian of Puzhao Temple in Qingzhou
He thoroughly studied the meaning of the teachings. Later, he abandoned it and went to visit Zen Master Luming, obtaining the true meaning beyond words. He became the abbot of Wanshou Temple in Zhongdu.
壽。室中嘗設百問。勘驗諸方。一曰。聲前薦得。落在今時。句后承當。迷頭認影。作么生是空劫已前自己。又曰。二邊純莫立。中道不須安。且道。甚麼處相見得個端的。又曰。回途轉位。直須戴角披毛。喚作畜生得么。又曰。唸唸釋迦出世。步步彌勒下生。為甚麼擬心即錯。動念即乖。又曰。有口贊不盡。無言心自明。是則裂破虛空。不是則鬼家活計。上人端的處。道將一句來。如是憧憧籌室。契其機者鮮焉。師嘗作四賓主頌。賓中賓。天涯奔走幾經春。負學論功日轉貧。行海淵深須遍涉。義天空闊不容塵。賓中主。衣穿瘦骨露無餘。獨鎮寰區暉太初。三尺匣中誅佞劍。百篇囊里薦賢書。主中賓。丹墀鞭靜九宮開。萬里江山絕點埃。脫卻襕衫戴席帽。聲聲只道那邊來。主中主。重巖幽𨗉鎖煙岑。古洞龍吟霧氣深。石女唱歸紅焰里。木人運步覓知音。又頌浮山示投子十六題。一識自宗。問答休將句偈酬。到頭佛祖一齊收。九年面壁已多事。立雪神光亦強求。二死中活。今時及盡更何親。云鎖幽巖凍鎖津。堪羨嶺頭增意氣。雪中獨綻一枝春。三活中死。合頭相似喜人情。水月空華鏡象榮。荒徑客迷芳草渡。擬將石火當天明。四不落死活。到頭采汲不虛施。運水搬柴自合時。燕語未歸簾幕靜。曉鶯啼處綠楊垂。五背舍。
【現代漢語翻譯】 現代漢語譯本： 壽禪師在方丈室內常設定百種問題，用來勘驗各方禪僧的見解。其中一個問題是：『聲前薦得，落在今時；句后承當，迷頭認影。』 那麼，如何才是空劫（kongjie）（指世界未形成前的混沌時期）以前的自己？另一個問題是：『二邊純莫立，中道不須安。』 那麼，在什麼地方才能真正地相見？又一個問題是：『回途轉位，直須戴角披毛。』 這樣稱作畜生可以嗎？又一個問題是：『唸唸釋迦（Shijia）（釋迦牟尼佛的簡稱）出世，步步彌勒（Mile）（彌勒菩薩）下生。』 為什麼稍微用心思量就錯了，一動念頭就不對了？又一個問題是：『有口贊不盡，無言心自明。』 如果是這樣，那就是裂破虛空；如果不是這樣，那就是鬼家的活計。上人真正明白之處，請說出一句來。 像這樣，禪師常常在方丈室內提出各種問題，但能契合其禪機的人卻很少。壽禪師曾經作《四賓主頌》：賓中賓，天涯奔走幾經春，負學論功日轉貧，行海淵深須遍涉，義天空闊不容塵。賓中主，衣穿瘦骨露無餘，獨鎮寰區暉太初，三尺匣中誅佞劍，百篇囊里薦賢書。主中賓，丹墀鞭靜九宮開，萬里江山絕點埃，脫卻襕衫戴席帽，聲聲只道那邊來。主中主，重巖幽𨗉鎖煙岑，古洞龍吟霧氣深，石女唱歸紅焰里，木人運步覓知音。 又作頌來開示浮山（Fushan）禪師呈給投子（Touzi）禪師的十六題：一、識自宗。問答休將句偈酬，到頭佛祖一齊收。九年面壁已多事，立雪神光亦強求。（達摩祖師面壁九年，慧可禪師立雪斷臂求法）二、死中活。今時及盡更何親，云鎖幽巖凍鎖津。堪羨嶺頭增意氣，雪中獨綻一枝春。三、活中死。合頭相似喜人情，水月空華鏡象榮。荒徑客迷芳草渡，擬將石火當天明。四、不落死活。到頭采汲不虛施，運水搬柴自合時。燕語未歸簾幕靜，曉鶯啼處綠楊垂。五、背舍。
【English Translation】 English version: Zen Master Shou often set up a hundred questions in his room to examine the views of various Zen monks. One of the questions was: 'Recommending before the sound, falling into the present; undertaking after the sentence, mistaking the head for the shadow.' Then, what is the self before the kongjie (kongjie) (the chaotic period before the formation of the world)? Another question was: 'The two sides should not be established purely, and the middle way does not need to be settled.' Then, where can one truly meet? Another question was: 'Returning the path and turning the position, one must wear horns and fur.' Can this be called a beast? Another question was: 'Every thought Shijia (Shijia) (short for Sakyamuni Buddha) appears in the world, every step Mile (Mile) (Maitreya Bodhisattva) is born.' Why is it wrong to think a little, and wrong to move a thought? Another question was: 'Praise cannot be exhausted with words, and the mind is clear without words.' If so, then it is breaking through the void; if not, then it is the business of the ghost family. Venerable one, please say a sentence from the place where you truly understand. Like this, the Zen master often raised various questions in the room, but few people could match his Zen machine. Zen Master Shou once wrote 'Ode to the Four Guests and Hosts': Guest in guest, wandering around the world for several springs, burdened with learning and discussing merits, becoming poorer day by day, the deep sea must be traversed, and the vast sky of righteousness cannot tolerate dust. Guest in host, clothes worn and thin bones exposed, uniquely guarding the world, shining the primordial beginning, the sword to punish the wicked in the three-foot box, and the book to recommend the virtuous in the hundred-chapter bag. Host in guest, the red steps are quiet and the nine palaces are open, the ten thousand miles of rivers and mountains are free of dust, taking off the monk's robe and wearing a straw hat, saying again and again that it comes from over there. Host in host, the heavy rocks are secluded and locked in smoke and peaks, the ancient cave dragon chants with deep mist, the stone woman sings home in the red flames, and the wooden man moves to find a confidant. Also wrote a eulogy to enlighten the sixteen topics that Zen Master Fushan presented to Zen Master Touzi: 1. Knowing one's own sect. Do not use sentences and verses to answer questions, in the end, Buddhas and ancestors will be taken together. Nine years of facing the wall is already too much, and standing in the snow for divine light is also a strong request. (Bodhidharma faced the wall for nine years, and Zen Master Huike stood in the snow and cut off his arm to seek the Dharma) 2. Living in death. What is more intimate than the present, the clouds lock the secluded rocks and the frozen ferry. It is admirable that the top of the ridge increases its spirit, and a branch of spring blooms alone in the snow. 3. Dying in life. The similarity of the heads pleases people, the water moon and empty flowers mirror the glory. The deserted path is lost by guests crossing the fragrant grass, intending to use the stone fire to illuminate the sky. 4. Not falling into death or life. In the end, collecting is not in vain, carrying water and chopping wood is naturally suitable. The swallows have not returned and the curtains are quiet, and the orioles are singing where the green willows hang. 5. Turning away.
三峰華岳總平治。雪壓寒林折凍枝。一念不生全體現。纖毫才動落階墀。六不背舍。路闊巖高碧澗流。山華開遍接云樓。雨余何處鶯聲囀。不顧殘春語未休。七活人劍。耳聽無如眼聽親。南山下雨北山云。動容舉止方圓異。大賞將軍不語勛。八殺人刀。凜凜霜風颳地生。千山冰雪路難行。未萌已落威音際。才擬玄微墮阱坑。九平常。春來幽谷水冷冷。䇿杖優遊傍釣汀。好個太平無事客。汨羅未必獨惺惺。十利道拔生。少室靈山事宛然。不曾談教不安禪。回光一句超今古。大丈夫兒誰后先。十一言無過失。默時似說說時無。迷悟剛令與道疏。莫謂人根有利鈍。粗言細語不關渠。十二透脫。雪后風和曉霽天。鶯啼華笑柳含煙。鳳樓不宿桃源客。半夜穿鞋人市廛。十三透脫不透脫。劈箭機鋒著眼看。當陽趁妙哂傍觀。云橫谷口迷巢鳥。雪擁柴門去路難。十四稱揚。寒潭不與月為期。萬古松聲韻不移。眼聽耳觀如會得。方知佛祖密傳持。十五降句。當臺明鏡影難藏。露柱燈籠自舉揚。千聖不曾留半偈。少林已是不相當。十六方入圓。攜琴玉女夜歸時。鳳轉丹霄入紫微。香霧噴華煙靄重。汀洲漁棹月依稀。又五位頌曰。正中偏。斗柄初橫半夜前。密室不燃龍鳳燭。廣寒宮殿月當天。偏中正。木女手提無字印。失曉崑崙暗皺眉。自
【現代漢語翻譯】 三峰華岳總平治。雪壓寒林折凍枝。一念不生全體現。纖毫才動落階墀。 現代漢語譯本：三峰華山和嵩山都被治理平整。雪壓在寒冷的樹林上，壓斷了冰凍的樹枝。一個念頭都不產生，整個本體就顯現出來。稍微有一點念頭產生，就會從臺階上掉下去。 六不背舍。 現代漢語譯本：六種不違背和捨棄的原則。 路闊巖高碧澗流。山華開遍接云樓。雨余何處鶯聲囀。不顧殘春語未休。 現代漢語譯本：道路寬闊，巖石高聳，碧綠的溪流潺潺流淌。山上的花朵開遍，連線著雲中的樓閣。雨後，哪裡傳來黃鶯的鳴叫聲？它不顧惜殘餘的春天，鳴叫個不停。 七活人劍。 現代漢語譯本：第七，活用殺人刀的智慧。 耳聽無如眼聽親。南山下雨北山云。動容舉止方圓異。大賞將軍不語勛。 現代漢語譯本：耳朵聽到的不如眼睛看到的真切。南山下雨，北山有云。一舉一動都與常人不同。大賞將軍的功勛是不需要用言語來表達的。 八殺人刀。 現代漢語譯本：第八，殺人刀的智慧。 凜凜霜風颳地生。千山冰雪路難行。未萌已落威音際。才擬玄微墮阱坑。 現代漢語譯本：凜冽的寒風颳過大地。千山覆蓋著冰雪，道路難行。念頭在還未萌發的時候就已經消失在威音王佛（過去佛）之際。如果想要揣測玄妙的道理，就會掉入陷阱。 九平常。 現代漢語譯本：第九，平常心。 春來幽谷水冷冷。䇿杖優遊傍釣汀。好個太平無事客。汨羅未必獨惺惺。 現代漢語譯本：春天來了，幽靜的山谷里水流清冷。拄著枴杖，悠閒地在釣魚的河邊漫步。真是個太平無事的閑人。或許只有汨羅（指屈原）才是清醒的。 十利道拔生。 現代漢語譯本：第十，利用佛道拔度眾生。 少室靈山事宛然。不曾談教不安禪。回光一句超今古。大丈夫兒誰后先。 現代漢語譯本：少室山和靈山的事情歷歷在目。不曾談論教義，也不曾安於禪定。迴光返照的一句話超越了古今。大丈夫誰會落於人後呢？ 十一言無過失。 現代漢語譯本：第十一，說話沒有過失。 默時似說說時無。迷悟剛令與道疏。莫謂人根有利鈍。粗言細語不關渠。 現代漢語譯本：沉默的時候好像在說話，說話的時候好像什麼都沒說。迷惑和覺悟只會讓人與道疏遠。不要說人的根器有利鈍之分，粗俗的語言和細微的言語都與道無關。 十二透脫。 現代漢語譯本：第十二，透脫自在。 雪后風和曉霽天。鶯啼華笑柳含煙。鳳樓不宿桃源客。半夜穿鞋人市廛。 現代漢語譯本：雪后風和，天空晴朗。黃鶯啼叫，花兒綻放，柳樹籠罩在煙霧中。鳳凰樓不留桃源的客人，半夜穿鞋進入市井之中。 十三透脫不透脫。 現代漢語譯本：第十三，透脫與不透脫。 劈箭機鋒著眼看。當陽趁妙哂傍觀。云橫谷口迷巢鳥。雪擁柴門去路難。 現代漢語譯本：要用敏銳的眼光看待如箭般快速的機鋒。在關鍵時刻要抓住機會，不要在一旁嘲笑。雲霧橫在山谷口，迷失了歸巢的鳥兒。大雪覆蓋著柴門，前行的道路艱難。 十四稱揚。 現代漢語譯本：第十四，稱讚和弘揚。 寒潭不與月為期。萬古松聲韻不移。眼聽耳觀如會得。方知佛祖密傳持。 現代漢語譯本：寒冷的深潭不與月亮約定時間。萬古不變的松濤聲韻律不變。如果能用眼睛聽，用耳朵看，就能領會佛祖秘密傳授的真諦。 十五降句。 現代漢語譯本：第十五，降伏妄念。 當臺明鏡影難藏。露柱燈籠自舉揚。千聖不曾留半偈。少林已是不相當。 現代漢語譯本：明亮的鏡子難以隱藏身影。露柱和燈籠自己舉起自己。千聖沒有留下半句偈語，少林寺已經不相稱了。 十六方入圓。 現代漢語譯本：第十六，從方到圓。 攜琴玉女夜歸時。鳳轉丹霄入紫微。香霧噴華煙靄重。汀洲漁棹月依稀。 現代漢語譯本：攜帶琴的玉女夜晚歸來的時候。鳳凰飛上天空進入紫微星。香霧瀰漫，煙靄濃重。汀洲的漁船在月光下隱約可見。 又五位頌曰。 現代漢語譯本：又有五位頌詞說： 正中偏。 現代漢語譯本：正中偏。 斗柄初橫半夜前。密室不燃龍鳳燭。廣寒宮殿月當天。 現代漢語譯本：北斗星的斗柄剛開始橫在半夜之前。密室裡不點燃龍鳳蠟燭。廣寒宮殿里月亮正當空。 偏中正。 現代漢語譯本：偏中正。 木女手提無字印。失曉崑崙暗皺眉。 現代漢語譯本：木女手中提著沒有文字的印章。天亮時分，崑崙山暗暗皺眉。 自 現代漢語譯本：自
【English Translation】 Three peaks, Hua (華山, Mount Hua) and Yue (嵩山, Mount Song), are all governed and pacified. Snow presses on the cold forest, breaking frozen branches. If a single thought does not arise, the entire body manifests. If a single hair moves, it falls from the steps. Six non-contradictions and relinquishments. The road is wide, the rocks are high, and the green stream flows. Mountain flowers bloom everywhere, connecting to cloud towers. After the rain, where does the oriole's voice come from? It sings tirelessly, regardless of the remaining spring. Seven, the living sword. Hearing with the ears is not as intimate as seeing with the eyes. It rains on the southern mountain, and there are clouds on the northern mountain. Movements and gestures are different in shape and roundness. The great reward general's merits are unspoken. Eight, the killing sword. The biting frost wind blows across the ground. Thousands of mountains are covered with ice and snow, making the road difficult to travel. Before it sprouts, it has already fallen at the time of the Majestic Sound King Buddha (威音王佛). If one tries to fathom the subtle, one will fall into a pit. Nine, ordinary. In spring, the water in the secluded valley is cold. Leaning on a staff, I stroll leisurely by the fishing shore. What a peaceful and uneventful guest. Perhaps only Miluo (汨羅, referring to Qu Yuan) is truly awake. Ten, using the Dao to liberate beings. The affairs of Shaoshi (少室山, Mount Shaoshi) and Ling Mountain (靈山, Vulture Peak) are vivid. Never discussing teachings, nor being at ease in meditation. A single phrase of introspection transcends the past and present. Who among great men will be behind? Eleven, speech without fault. When silent, it seems like speaking; when speaking, it seems like nothing. Confusion and enlightenment only distance one from the Dao. Do not say that people's roots are sharp or dull. Coarse words and fine words are irrelevant to the Dao. Twelve, thorough release. After the snow, the wind is gentle, and the sky is clear at dawn. Orioles sing, flowers smile, and willows contain smoke. The phoenix tower does not lodge guests from Peach Blossom Spring. In the middle of the night, people put on shoes and enter the marketplace. Thirteen, thorough release and non-thorough release. Look at the arrow-like sharpness with your eyes. Seize the opportunity at the critical moment, and do not laugh from the sidelines. Clouds block the valley entrance, confusing nesting birds. Snow covers the brushwood gate, making the road difficult to travel. Fourteen, praise and commendation. The cold pool does not make an appointment with the moon. The sound of the pine trees remains unchanged for eternity. If you can understand by listening with your eyes and seeing with your ears, you will know that the Buddhas and Patriarchs secretly transmit and hold it. Fifteen, descending the sentence. The bright mirror on the platform cannot hide the shadow. The pillar and the lantern raise themselves. A thousand sages have not left half a verse. Shaolin (少林寺, Shaolin Temple) is already inappropriate. Sixteen, from square to round. When the jade maiden carrying a zither returns at night. The phoenix flies up to the sky and enters the Purple Palace. Fragrant mist sprays flowers, and the haze is heavy. The fishing boats on the sandbar are faintly visible in the moonlight. Again, the five positions are praised: The center within the right. The handle of the Big Dipper is just beginning to lie horizontally before midnight. No dragon and phoenix candles are lit in the secret chamber. The moon is in the sky above the Guanghan Palace (廣寒宮殿, Moon Palace). The right within the center. The wooden woman holds a wordless seal in her hand. At dawn, Kunlun (崑崙山, Kunlun Mountain) secretly frowns. From
然羞睹秦時鏡。正中來。劍樹刀山也自摧。玉馬嘶聲離月殿。九重依舊鎖蒼苔。偏中至。大用縱橫無巧智。漁歌樵唱謁金門。太平不是將軍致。兼中到。頭角完全無異號。脫珍著弊入廛來。縱橫踏破今時道。
天童舉禪師法嗣
寧波府天童云外岫禪師
郡之昌國衛人。逸其氏。依直翁得度。發明從上宗旨。遂嗣之。初住慈溪石門。曆象山智門郡之天寧。次繼西竺坦席。后遷天童。
上堂。鬧市紅塵里。有鬧市紅塵里佛法。深山巖崖中。有深山巖崖中佛法。山僧昨日出城門。鬧市紅塵里佛法。一時忘卻了也。行到二十里松云滿目。便見深山巖崖中佛法。大眾且道。如何是深山巖崖中佛法。良久云。白雲澹濘。出沒太虛之中。青蘿夤緣。直上寒松之頂。便下座。
上堂。以拂子打圓相曰。摩訶衍法。離四句。絕百非。又打一圓相曰。禮之用和為貴。先王之道斯為美。又打一圓相曰。摩尼珠人不識。如來藏里親收得。諸人還見么。所見不同。互有得失。天童者里。毋固毋必。
一日問眾曰。天童今日大死去也。汝輩作么生救。無印證出曰。請和尚吃飯。師曰。天童今日大死去也。汝不要相救。證曰。䆿語作么。師曰。天童今日大死去也。阿誰與我同行。證曰。和尚先行。大證后隨。師
【現代漢語翻譯】 現代漢語譯本： 『然羞睹秦時鏡』（雖然羞於照秦朝（公元前221年-公元前207年）的鏡子）。『正中來』（正位中來）。『劍樹刀山也自摧』（劍樹刀山也會自行摧毀）。『玉馬嘶聲離月殿』（玉馬嘶鳴著離開月宮）。『九重依舊鎖蒼苔』（九重天宮依舊鎖著蒼苔）。『偏中至』（偏位中至）。『大用縱橫無巧智』（大用縱橫，不假巧妙的智慧）。『漁歌樵唱謁金門』（漁歌樵唱也能進謁金門）。『太平不是將軍致』（太平盛世不是將軍的功勞）。『兼中到』（兼位中到）。『頭角完全無異號』（頭角完全，沒有其他的名號）。『脫珍著弊入廛來』（脫下珍寶，穿上破舊的衣服來到市井）。『縱橫踏破今時道』（縱橫馳騁，打破當今的道路）。
天童舉禪師法嗣
寧波府天童云外岫禪師
是郡之昌國衛人。遺失了他的姓氏。依從直翁禪師得度，發明了從上的宗旨，於是繼承了他的衣缽。起初住在慈溪石門，歷經象山智門郡的天寧，接著繼承了西竺的席位，後來遷到天童。
上堂說法。『鬧市紅塵里』（喧鬧的市井紅塵之中），『有鬧市紅塵里佛法』（有喧鬧市井紅塵中的佛法）。『深山巖崖中』（幽深的山中巖石邊），『有深山巖崖中佛法』（有幽深山中巖石邊的佛法）。『山僧昨日出城門』（老衲昨天出了城門），『鬧市紅塵里佛法』（喧鬧市井紅塵中的佛法），『一時忘卻了也』（一時都忘記了）。『行到二十里松云滿目』（走了二十里，松樹和雲霧映入眼簾），『便見深山巖崖中佛法』（便看到了幽深山中巖石邊的佛法）。大眾，且說，什麼是幽深山中巖石邊的佛法？良久，禪師說：『白雲澹濘』（白雲輕淡飄蕩），『出沒太虛之中』（在廣闊的天空中時隱時現），『青蘿夤緣』（青色的蘿蔓纏繞），『直上寒松之頂』（一直向上攀援到寒冷的松樹頂端）。』說完便下座。
上堂說法。用拂子畫了一個圓相說：『摩訶衍法』（偉大的乘法），『離四句』（脫離四句的限制），『絕百非』（超越一切否定）。又畫了一個圓相說：『禮之用和為貴』（禮的運用以和諧為貴），『先王之道斯為美』（先王的道理以此為美）。又畫了一個圓相說：『摩尼珠人不識』（摩尼寶珠人們不認識），『如來藏里親收得』（在如來藏中親自獲得）。諸位還看見了嗎？所見不同，互有得失。天童這裡，不固執，不強求。
有一天問大眾說：『天童今日大死去也』（天童我今天就要死去了），『汝輩作么生救』（你們怎麼來救我）？無印證站出來說：『請和尚吃飯』（請和尚吃飯）。禪師說：『天童今日大死去也』（天童我今天就要死去了），『汝不要相救』（你不要來救我）。證說：『䆿語作么』（胡說些什麼）。禪師說：『天童今日大死去也』（天童我今天就要死去了），『阿誰與我同行』（誰與我同行）？證說：『和尚先行』（和尚您先走），『大證后隨』（大證我隨後就來）。
English version: 『Yet ashamed to look at the Qin Dynasty (221 BC-207 BC) mirror.』 『Coming from the center.』 『The sword tree and knife mountain will also destroy themselves.』 『The jade horse neighs, leaving the moon palace.』 『The nine layers of heaven still lock the green moss.』 『Arriving from the partial center.』 『Great use is horizontal and vertical, without clever wisdom.』 『Fishermen's songs and woodcutter's chants can also visit the Golden Gate.』 『Peace is not achieved by generals.』 『Arriving at the combination.』 『The head and horns are complete, without different names.』 『Taking off the treasures and wearing worn-out clothes to enter the market.』 『Horizontally and vertically breaking through the current path.』
Successor of Zen Master Ju of Tiantong
Zen Master Yunwai Xiu of Tiantong in Ningbo Prefecture
He was a native of Changguo Guard in the prefecture. His surname was lost. He was ordained by Zen Master Zhiweng, and he discovered the supreme principle, so he inherited his mantle. He first lived in Shimen, Cixi, then went through Zhimeng County of Xiangshan, then inherited the seat of Xizhu, and later moved to Tiantong.
Ascending the hall to preach. 『In the noisy market and red dust,』 『there is the Buddha-dharma in the noisy market and red dust.』 『In the deep mountains and cliffs,』 『there is the Buddha-dharma in the deep mountains and cliffs.』 『The mountain monk went out of the city gate yesterday,』 『the Buddha-dharma in the noisy market and red dust,』 『was forgotten for a while.』 『Walking twenty miles, the pines and clouds fill the eyes,』 『then one sees the Buddha-dharma in the deep mountains and cliffs.』 Everyone, tell me, what is the Buddha-dharma in the deep mountains and cliffs? After a long while, the Zen master said: 『White clouds are light and drifting,』 『appearing and disappearing in the vast void,』 『green vines are winding,』 『straight up to the top of the cold pine.』 Then he descended from the seat.
Ascending the hall to preach. He drew a circle with a whisk and said: 『Mahayana Dharma,』 『is apart from the four phrases,』 『transcends all negations.』 He drew another circle and said: 『In the use of ritual, harmony is valued,』 『the way of the former kings is beautiful.』 He drew another circle and said: 『The Mani pearl is not recognized,』 『personally obtained in the Tathagata-garbha.』 Have you all seen it? What is seen is different, with mutual gains and losses. Here at Tiantong, there is no clinging, no insistence.
One day he asked the assembly: 『Tiantong is greatly dead today,』 『how will you save me?』 Wu Yin Zheng stood up and said: 『Please, Master, eat.』 The Zen master said: 『Tiantong is greatly dead today,』 『you don't want to save me.』 Zheng said: 『What nonsense are you talking about?』 The Zen master said: 『Tiantong is greatly dead today,』 『who will walk with me?』 Zheng said: 『Master, you go first,』 『Da Zheng will follow later.』
【English Translation】 English version: 『Yet ashamed to look at the Qin Dynasty (221 BC-207 BC) mirror.』 『Coming from the center.』 『The sword tree and knife mountain will also destroy themselves.』 『The jade horse neighs, leaving the moon palace.』 『The nine layers of heaven still lock the green moss.』 『Arriving from the partial center.』 『Great use is horizontal and vertical, without clever wisdom.』 『Fishermen's songs and woodcutter's chants can also visit the Golden Gate.』 『Peace is not achieved by generals.』 『Arriving at the combination.』 『The head and horns are complete, without different names.』 『Taking off the treasures and wearing worn-out clothes to enter the market.』 『Horizontally and vertically breaking through the current path.』
Successor of Zen Master Ju of Tiantong
Zen Master Yunwai Xiu of Tiantong in Ningbo Prefecture
He was a native of Changguo Guard in the prefecture. His surname was lost. He was ordained by Zen Master Zhiweng, and he discovered the supreme principle, so he inherited his mantle. He first lived in Shimen, Cixi, then went through Zhimeng County of Xiangshan, then inherited the seat of Xizhu, and later moved to Tiantong.
Ascending the hall to preach. 『In the noisy market and red dust,』 『there is the Buddha-dharma in the noisy market and red dust.』 『In the deep mountains and cliffs,』 『there is the Buddha-dharma in the deep mountains and cliffs.』 『The mountain monk went out of the city gate yesterday,』 『the Buddha-dharma in the noisy market and red dust,』 『was forgotten for a while.』 『Walking twenty miles, the pines and clouds fill the eyes,』 『then one sees the Buddha-dharma in the deep mountains and cliffs.』 Everyone, tell me, what is the Buddha-dharma in the deep mountains and cliffs? After a long while, the Zen master said: 『White clouds are light and drifting,』 『appearing and disappearing in the vast void,』 『green vines are winding,』 『straight up to the top of the cold pine.』 Then he descended from the seat.
Ascending the hall to preach. He drew a circle with a whisk and said: 『Mahayana Dharma,』 『is apart from the four phrases,』 『transcends all negations.』 He drew another circle and said: 『In the use of ritual, harmony is valued,』 『the way of the former kings is beautiful.』 He drew another circle and said: 『The Mani pearl is not recognized,』 『personally obtained in the Tathagata-garbha.』 Have you all seen it? What is seen is different, with mutual gains and losses. Here at Tiantong, there is no clinging, no insistence.
One day he asked the assembly: 『Tiantong is greatly dead today,』 『how will you save me?』 Wu Yin Zheng stood up and said: 『Please, Master, eat.』 The Zen master said: 『Tiantong is greatly dead today,』 『you don't want to save me.』 Zheng said: 『What nonsense are you talking about?』 The Zen master said: 『Tiantong is greatly dead today,』 『who will walk with me?』 Zheng said: 『Master, you go first,』 『Da Zheng will follow later.』
呵呵大笑。遂示寂。塔全身於本山。
大鑒下第二十世
天童岫禪師法嗣
寧波府雪竇無印大證禪師
饒州鄱陽史氏子。幼穎異。依州之昌國寺智節剃染。初謁荊石琰于圓通。不契。時思庵睿居間房。師委身日就鍛鍊。嗣聞云外唱道天童。往依之。得入室。師資唱和。有若大溈之得寂子。至治癸亥。應詔金書大藏。英宗賜織金屈眴。南還江浙。丞相脫歡。請師主衢之南禪。繼領光孝。遷信之祥符明之定水。后領雪竇。
上堂。千說萬說。不若覿面一見。昨日二十九。今朝七月一。報汝參禪人。此中有深秘。娘生兩隻眼。個個如黑漆。急急急。回頭覷破天真佛。良久曰。且道。是甚面目。下座。巡堂喫茶。
上堂。妙妙妙。衲僧鼻孔無多竅。玄玄玄。剎竿頭上掛青天。智士寧容袖手。良馬豈待揮鞭。全超棒喝。不落蹄筌。百鳥不來春又去。巖前贏得日高眠。
舉世尊。才升座。文殊遽白椎云。諦觀法王法。法王法如是。世尊便下座話。頌曰。春風乍扇已天涯。是處根莖競發芽。何必子規更饒舌。重教啼血染山花。
元順帝至正庚子。退居定水之圓明庵。明年九月廿一示寂。阇維。牙齒數珠不壞。舍利明瑩。門人景雲等。建塔于庵之後。壽六十五。
普照辨禪師
【現代漢語翻譯】 現代漢語譯本 呵呵大笑，於是圓寂（示寂：僧人去世的婉稱）。弟子們在本山為他建塔，安放全身。
大鑒禪師門下第二十世
天童岫禪師的法嗣
寧波府雪竇無印大證禪師
饒州鄱陽人，姓史。從小就聰明過人。在州里的昌國寺跟隨智節剃度出家。最初拜訪荊石琰于圓通寺，未能契合。當時思庵睿在房中調解，禪師委身於此，日漸精進。後來聽說云外禪師在天童寺弘揚佛法，便前往依止，得以進入內室。師徒之間互相唱和，如同大溈禪師得到寂子禪師一樣。元朝至治年間（1321-1323）癸亥年，奉詔用金書寫大藏經。英宗皇帝賜予織金袈裟。返回江浙后，丞相脫歡邀請禪師主持衢州的南禪寺，後來又主持光孝寺，之後又遷往信州的祥符寺、明州的定水寺，最後主持雪竇寺。
上堂說法：千說萬說，不如面對面一見。昨天是二十九，今天七月初一。告訴你們參禪的人，這其中有很深的秘密。孃胎里生下來的兩隻眼睛，個個都像黑漆一樣。急急急，回頭看破天真佛。良久后說：且說，這是什麼面目？下座。巡視禪堂，喫茶。
上堂說法：妙啊妙啊，衲僧的鼻孔沒有多少竅。玄啊玄啊，剎竿頭上掛著青天。有智慧的人不會袖手旁觀，良馬哪裡需要鞭打。完全超越棒喝，不落入言語的圈套。百鳥不來，春天又過去了，巖前只贏得白天高臥。
舉世尊（釋迦牟尼佛）的例子，剛升座，文殊菩薩就上前敲木槌說：仔細觀察法王的法，法王的法就是這樣。世尊便下座。頌曰：春風剛剛吹拂，已經到了天涯海角，到處都是草木競相發芽。何必杜鵑鳥再多嘴，白白地啼出血來染紅山花。
元順帝至正年間（1341-1368）庚子年，退居定水寺的圓明庵。第二年九月二十一日圓寂。火化后，牙齒和數珠沒有損壞，舍利晶瑩透亮。門人景雲等人在庵后建塔安葬。享年六十五歲。
普照辨禪師
【English Translation】 English version He laughed heartily and then entered Parinirvana (passed away). His disciples built a stupa on this mountain to enshrine his whole body.
The twentieth generation from Great Master Dajian.
A Dharma heir of Zen Master Xiushan of Tiantong Temple.
Zen Master Wu Yin Dazheng of Xuedou Temple in Ningbo Prefecture.
He was a son of the Shi family in Poyang, Raozhou. He was exceptionally intelligent from a young age. He was tonsured at Changguo Temple in the prefecture under Zhijie. Initially, he visited Jing Shi Yan at Yuantong Temple, but they did not connect. At that time, Si'an Rui mediated in the room. The Zen master devoted himself to practice day by day. Later, he heard that Zen Master Yunwai was propagating the Dharma at Tiantong Temple, so he went to rely on him and was able to enter the inner chamber. The master and disciple sang in harmony, like Great Master Wei obtaining Zen Master Jizi. In the Guihai year of the Zhizhi era (1321-1323) of the Yuan Dynasty, he was ordered to write the Great Treasury Sutra in gold. Emperor Yingzong bestowed a brocade kasaya. After returning to Jiangzhe, Prime Minister Tuohuan invited the Zen master to preside over Nanchansi Temple in Quzhou, then Guangxiao Temple, and later moved to Xiangfu Temple in Xinzhou, Dingshui Temple in Mingzhou, and finally presided over Xuedou Temple.
Ascending the Dharma hall: Saying thousands of words is not as good as seeing face to face. Yesterday was the 29th, today is the 1st of July. I tell you Chan practitioners, there is a deep secret in this. The two eyes born from the mother's womb are all like black lacquer. Quickly, quickly, turn your head and see through the true Buddha. After a long while, he said: Tell me, what is this face? He descended from the seat. He patrolled the hall and drank tea.
Ascending the Dharma hall: Wonderful, wonderful, the nostrils of a monastic have few openings. Mysterious, mysterious, the blue sky hangs on top of the flagpole. A wise man will not stand idly by, a good horse does not need to be whipped. Completely surpassing the stick and shout, not falling into the trap of words. The birds do not come, and spring has passed again, only winning a high sleep in front of the rock.
Citing the example of the World Honored One (Sakyamuni Buddha), as soon as he ascended the seat, Manjusri Bodhisattva stepped forward and struck the gavel, saying: Carefully observe the Dharma of the Dharma King, the Dharma of the Dharma King is like this. The World Honored One then descended from the seat. A verse says: The spring breeze has just blown, and it has already reached the ends of the earth, everywhere the roots and stems are sprouting. Why must the cuckoo bird be so talkative, vainly crying blood to dye the mountain flowers red.
In the Gengzi year of the Zhizheng era (1341-1368) of Emperor Yuan Shundi, he retired to Yuanming Hermitage of Dingshui Temple. He passed away on the 21st day of the ninth month of the following year. After cremation, his teeth and rosary beads were not damaged, and the relics were bright and clear. His disciples, Jingyun and others, built a stupa behind the hermitage to bury him. He lived to be sixty-five years old.
Zen Master Puzhao Bian
法嗣
磁州大明寶禪師
嘗作五位頌曰。正中偏。月鎖深宮午夜前。燭殘人靜丹墀冷。一片虛明照碧天。偏中正。曉天不掛秦臺鏡。金烏才擬出扶桑。依稀還被輕煙映。正中來。深夜寒梅雪裡開。馥馥幽香無間斷。頭頭觸處絕纖埃。偏中至。大用全彰無忌諱。攜手相將賀太平。熙熙風物從來異。兼中到。妙盡功忘非善巧。枯木龍吟大地春。靈根秀出寒巖草。
慈雲覺禪師
普照室中垂問曰。聲前薦得。落在今時。句后承當。迷頭認影。作么生是空劫已前自己。師曰。半夜石人無影像。縱橫誰辨往來源。問不見一法。始是半提。作么生是全提底道理。師曰。石馬驟千山。問吃飯忘其饑。力充忘其飽。作么是力充底人。師曰。巨靈抬手無多子。分破華山千萬重。問直得不恁么來者。猶是兒孫邊事。如何是向上人。師曰。半夜烏雞雪裡啼。問行玄體妙。落在今時。究理窮源。關山萬里。只如未知有底人。如何趨向。師曰。床窄先臥。問迷時千卷少。悟后一言多。且道。悟了底人。如何履踐。師曰。出不由戶。坐不當堂。問岸如欲止先停棹。車若不行須打牛。如今打牛也。車行也未。師曰。下載清風付與誰。
大鑒下第二十一世
大明寶禪師法嗣
太原府王山體禪師
參大
【現代漢語翻譯】 現代漢語譯本 法嗣
磁州大明寶禪師
曾作五位頌說：『正中偏。月亮鎖在深深的宮殿里，正是午夜之前。蠟燭燃盡，人已安靜，紅色的臺階冰冷。一片虛空的光明照耀著碧藍的天空。偏中正。黎明的天空不懸掛秦臺的鏡子。金色的太陽才打算從扶桑升起，依稀還被淡淡的煙霧映照。正中來。深夜裡寒冷的梅花在雪中開放。濃郁的幽香沒有間斷，處處都能感受到，沒有一絲塵埃。偏中至。巨大的作用完全彰顯，沒有禁忌和顧慮。攜手相伴，慶賀太平盛世，處處都是欣欣向榮的風物，從來都是不一樣的。兼中到。美妙到了極致，功勞都被遺忘，不是巧妙的手段。枯木發出龍的吟叫，大地迎來春天，靈動的根鬚在寒冷的巖石縫隙中顯露出來。』
慈雲覺禪師
在普照室中提問說：『在聲音之前就領悟，落在現在這個時間。在語句之後才承擔，那是迷失了方向，認錯了影子。那麼，什麼是空劫（Kalpa，佛教時間單位，指極長的時間）以前的自己？』禪師說：『半夜的石人沒有影像，縱橫交錯，誰能分辨往來的源頭。』問：『不見一法，才是半提。那麼，什麼是全提的道理？』禪師說：『石馬奔馳過千山。』問：『吃飯忘記飢餓，力氣充足忘記飽脹，那麼，什麼是力氣充足的人？』禪師說：『巨靈（神話人物）抬手也沒有多少子民，劈開華山千萬重。』問：『如果一直不這樣來，仍然是子孫後代的事情，那麼，什麼是向上的人？』禪師說：『半夜烏雞在雪地裡啼叫。』問：『執行玄妙的本體，落在現在這個時間，研究道理，窮盡根源，關山萬里。如果像還不知道有底人，該如何趨向？』禪師說：『床窄就先睡下。』問：『迷惑的時候，千卷書都嫌少，領悟之後，一句話就足夠。那麼，領悟了的人，該如何實踐？』禪師說：『出去不走門，坐著不在正堂。』問：『船如果想要停止，必須先停槳，車如果不行駛，必須鞭打牛。如今鞭打了牛，車行駛了嗎？』禪師說：『下載清風，要交付給誰？』
大鑒下第二十一世
大明寶禪師法嗣
太原府王山體禪師
參大
【English Translation】 English version Dharma Heir
Chan Master Daming Bao of Cizhou
Once composed a Verse of the Five Positions, saying: 'The Partial within the Correct. The moon is locked in the deep palace before midnight. The candle is burnt out, people are quiet, the red steps are cold. A piece of empty brightness illuminates the blue sky. The Correct within the Partial. The dawn sky does not hang the Qin Terrace mirror. The golden crow just intends to emerge from Fusang (mythical tree in Japanese mythology), faintly still reflected by light smoke. The Coming from the Correct. Cold plum blossoms open in the snow in the deep night. The rich and secluded fragrance is uninterrupted, everywhere touched, without a trace of dust. The Arriving at the Partial. The great function is fully manifested without taboo or fear. Hand in hand, we celebrate peace and prosperity, everywhere is a thriving scene, always different. The Arrival at the Combined. The subtlety is exhausted, the merit is forgotten, not a skillful means. The withered tree emits the dragon's roar, the earth welcomes spring, and the spiritual roots emerge from the cold rock crevices.'
Chan Master Ci Yun Jue
In the Universal Illumination Room, he asked: 'To recommend before the sound, falls in this present time. To undertake after the sentence, is to be deluded and recognize the shadow. What is the self before the Kalpa (Kalpa, a unit of time in Buddhism, referring to an extremely long time)?' The Master said: 'The stone man has no image in the middle of the night, who can distinguish the source of coming and going?' Asked: 'Not seeing a single dharma is only half a lift. Then, what is the principle of the full lift?' The Master said: 'The stone horse gallops across thousands of mountains.' Asked: 'Eating forgets hunger, and strength forgets fullness. Then, who is the person with sufficient strength?' The Master said: 'The giant spirit (mythical figure) raises his hand without many people, splitting Mount Hua into thousands of layers.' Asked: 'If you don't come like this, it is still the matter of descendants. Then, who is the upward person?' The Master said: 'The black hen crows in the snow in the middle of the night.' Asked: 'Running the mysterious body falls in this present time, studying the principle and exhausting the source, the mountains and rivers are thousands of miles away. If it is like someone who doesn't know the bottom, how should he approach?' The Master said: 'The bed is narrow, so lie down first.' Asked: 'When confused, a thousand volumes are too few, after enlightenment, one sentence is enough. Then, how should the enlightened person practice?' The Master said: 'Going out does not go through the door, sitting does not sit in the main hall.' Asked: 'If the boat wants to stop, it must first stop the oars, if the car does not move, it must whip the ox. Now that the ox has been whipped, has the car moved?' The Master said: 'Who should I give the downloaded breeze to?'
Twenty-first Generation under Dajian
Dharma Heir of Chan Master Daming Bao
Chan Master Wangshan Ti of Taiyuan Prefecture
Visiting Da
明。一日見雀子啄生飯。師乃拍手一下。雀飛去。大明適后至。亦于師背上打一掌。師驚顧。明曰。還是雀子辜負你。你辜負雀子。師罔措。明曰。幸是可憐生。卻乃互相辜負去。師豁然有省。於是典侍者。戮力十年。秘重深嚴。不見參學。一日抽單。罔不疑怪。或問。明侍者何往。明曰。諸方來諸方去。何介意哉。曰參學何如。明曰。道有參學。栽他頭角。道無參學。減他威光。一眾方疑。后受囑隱山西太原府。府運兩衙。請主王山。
上堂。者里莫有沖流度刃者么。試出來相見看。僧出。從東過西。又從西過東。師曰。未得一場榮。先刖兩脛足。曰也知和尚慣用此機。師曰。罪不重科。僧擬議。師便打。僧為吐舌。師曰。棺材裡瞠甚眼睛。乃曰。似者等行腳。祖師門下。有甚交涉。同安老祖道。孤峰迥秀。不掛煙蘿。片月行空。白雲自異。衲僧家到者里。劍甲未施。賊身已敗。豈不屈辱先宗。山僧今日。若不痛與針錐。達磨一宗。堪作甚麼。喝一喝曰。逢人不得錯舉。
師嘗謂學者曰。獅子有三種。第一超宗異目。第二齊眉共躅。第三影響不真。超宗異目者。見過於師。堪為種草。齊眉共躅者。減師半德。落在今時。若影響不真。則狐犴猥勢。羊質虎皮。祖師門下。有甚用處。
又嘗發明洞上
【現代漢語翻譯】 現代漢語譯本 明（明侍者）。一天，他看見麻雀啄食剩下的米飯。師父便拍了一下手，麻雀飛走了。大明（明侍者）恰好隨後趕到，也在師父背上打了一掌。師父驚愕地回頭看，大明（明侍者）說：『還是麻雀辜負了你，你辜負了麻雀。』師父不知所措。大明（明侍者）說：『幸好是可憐的生靈，卻互相辜負。』師父豁然有所領悟。於是擔任侍者，盡力十年，保密嚴謹，不見參學者。一天，他離開僧寮，大家都感到疑惑奇怪。有人問：『明侍者去哪裡了？』大明（明侍者）說：『從各方來，往各方去，何必介意呢？』問：『參學怎麼樣？』大明（明侍者）說：『道有參學，是給他頭上栽角；道無參學，是減損他的威光。』大家更加疑惑。後來他接受囑託，隱居山西太原府，府衙和運衙請他主持王山。
上堂說法。這裡有沒有能衝破激流、經受刀刃的人？試著出來相見看看。一個僧人出來，從東邊走到西邊，又從西邊走到東邊。師父說：『還沒得到一場榮耀，先砍斷了兩條腿。』僧人說：『也知道和尚慣用這種機鋒。』師父說：『罪不重罰。』僧人猶豫不決，師父就打了他。僧人吐了吐舌頭。師父說：『棺材裡瞪什麼眼睛！』於是說：『像這種行腳僧，與祖師門下有什麼交涉？』同安老祖說：『孤峰高聳挺拔，不掛煙霧藤蘿；一片月亮在空中執行，白雲自然不同。』衲僧家到了這裡，刀槍盔甲還沒施展，賊身已經敗露。豈不是屈辱了先輩宗師？山僧我今天，如果不痛下針錐，達磨一宗，能做什麼？』喝一聲說：『逢人不得錯誤舉薦。』
師父曾經對學人說：『獅子有三種。第一種是超宗異目，第二種是齊眉共躅，第三種是影響不真。超宗異目的人，見解超過老師，可以作為播種之人。齊眉共躅的人，比老師減少一半德行，落在當今之時。如果影響不真，則是狐貍豺狼的猥瑣氣勢，羊的本質披著虎皮，祖師門下，有什麼用處？』
又曾經闡明洞上（曹洞宗）
【English Translation】 English version Ming (Attendant Ming). One day, he saw sparrows pecking at leftover rice. The master clapped his hands, and the sparrows flew away. Da Ming (Attendant Ming) arrived shortly after and also slapped the master on the back. The master looked back in surprise, and Da Ming (Attendant Ming) said, 'It's still the sparrows who have failed you, and you who have failed the sparrows.' The master was at a loss. Da Ming (Attendant Ming) said, 'Fortunately, they are pitiful creatures, yet they fail each other.' The master suddenly had an understanding. Thereupon, he served as an attendant, exerting himself for ten years, maintaining strict secrecy, and not seeing any students seeking instruction. One day, he left the monks' quarters, and everyone felt puzzled and strange. Someone asked, 'Where has Attendant Ming gone?' Da Ming (Attendant Ming) said, 'Coming from all directions, going to all directions, why bother to mind?' Asked, 'What about studying?' Da Ming (Attendant Ming) said, 'If the Dao has study, it is planting horns on his head; if the Dao has no study, it is diminishing his prestige.' Everyone was even more puzzled. Later, he accepted the entrustment and lived in seclusion in Taiyuan Prefecture, Shanxi Province. The prefectural and transport offices invited him to preside over Wang Mountain.
Ascending the hall to preach. 'Is there anyone here who can break through torrents and endure blades? Try to come out and meet me.' A monk came out, walking from east to west, and then from west to east. The master said, 'Before gaining any glory, you have cut off both legs.' The monk said, 'I also know that the monk is accustomed to using this kind of koan.' The master said, 'The crime is not severely punished.' The monk hesitated, and the master struck him. The monk stuck out his tongue. The master said, 'What are you staring at in the coffin!' Then he said, 'What connection do these wandering monks have with the lineage of the patriarchs?' Old Ancestor Tong'an said, 'A solitary peak stands tall and graceful, not draped with mist and vines; a sliver of moon travels in the sky, and white clouds are naturally different.' When a monastic arrives here, before armor and weapons are deployed, the thief's body has already been defeated. Isn't this humiliating the ancestral masters? If I, this mountain monk, do not inflict a painful needle prick today, what can the Dharma lineage do?' He shouted, 'Do not make a mistake in recommending people.'
The master once said to students, 'There are three kinds of lions. The first is surpassing the sect and having different eyes, the second is level with the eyebrows and sharing the same tracks, and the third is an unreal influence. The one who surpasses the sect and has different eyes, whose views exceed the teacher, can be a sower. The one who is level with the eyebrows and shares the same tracks, who has half the virtue of the teacher, falls into the present time. If the influence is unreal, then it is the base manner of foxes and jackals, the essence of a sheep wearing a tiger's skin. What use is there for such a one in the lineage of the patriarchs?'
He also once elucidated Dongshan (Caodong school)
宗旨曰。既有尊貴之位。須明尊貴底人。須知尊貴底人。不處尊貴之位。方明尊貴。不落階級。
五位頌曰。正中偏。夜深古殿鎖輕煙。寂爾苔封臣不立。密密光輝未兆前。偏中正。玉人不睹臨臺鏡。子夜星河霧氣濃。依舊青山不露頂。正中來。木人攜杖火中回。趁起泥牛耕練色。放教石馬步蒼苔。兼中至。轉側相逢全意氣。交輝終不犯鋒铓。大用縱橫無變異。兼中到。明暗盡時光不照。石女有智妙難窮。解栽絕頂無根草。
□□府□□仁山恒禪師
久待大明。深入堂奧。明一日以衣法付之。師曰。恒不是恁么人。明曰。不是恁么人。自不殃及伊。師乃唯唯受之。蓋法乳恩深也。明囑曰。汝既如是。第一不得。容易出世。若躁進輕脫。中間必有坎坷。厚養久之。乃出住□□焉。
僧問。洞山已邈云巖真。因甚到過水睹影。始云大悟。師曰。不是深心人不知。曰如何是深心人。師曰。十八女兒不繫腰。復示以頌曰。柳底黃鸝送好音。輕輕喚著愈傷心。闌干倚遍無聊賴。夢裡如何許。我尋無路尋。怨殺月明花下影。依俙拂斷枕頭琴。
普照寶禪師法嗣
順天府大慶壽寺虛明教亨禪師
濟州任城王氏子。先是有汴州慈濟寺僧福安者。山居有年。于邙山村。倚樹而化。王氏母。夢
【現代漢語翻譯】 現代漢語譯本： 宗旨說：既然身處尊貴的位置，就必須明白什麼是真正尊貴的人。要知道，真正尊貴的人，即使不處在尊貴的位置，也能彰顯其尊貴，不會被階級所束縛。 五位頌說：正中偏，夜深時古老的殿宇被輕煙籠罩。寂靜無聲，苔蘚封鎖，臣子不敢站立，細密的光輝在事物顯現之前就已經存在。偏中正，美麗的女子沒有照見鏡中的自己。子夜時分，星河瀰漫著濃濃的霧氣，依舊是青山，卻不顯露山頂。正中來，木人拄著枴杖從火焰中歸來。趕著泥牛耕耘熟練的田地，放任石馬在青苔上漫步。兼中至，轉身相逢，彼此心意相通。光芒交相輝映，卻始終不觸及鋒芒，其作用縱橫自如，沒有絲毫改變。兼中到，光明與黑暗都無法照耀，時間也無法觸及。石女擁有智慧，玄妙難以窮盡，能夠栽種在絕頂之上，沒有根的草。 （此處缺字）府（此處缺字）仁山恒禪師 長久等待大明禪師，深入其堂奧。大明禪師有一天將衣缽傳授給他，恒禪師說：『我恒某不是這樣的人。』大明禪師說：『不是這樣的人，自然不會連累到你。』恒禪師於是應允接受。這是因為法乳之恩深重啊。大明禪師囑咐說：『你既然如此，第一件事就是不要輕易出世。如果急躁冒進，輕率放縱，中間必定會有坎坷。要厚積薄發，等待時機。』之後，恒禪師才出山住持（此處缺字）（此處缺字）寺。 有僧人問：『洞山良價禪師已經遠離了云巖曇晟禪師的真傳，為什麼在經過水邊看到自己的影子時，才說自己大悟呢？』禪師說：『不是有深刻領悟的人不會明白。』僧人問：『如何才算是有深刻領悟的人？』禪師說：『十八歲的女子不繫腰帶。』又作頌開示說：『柳樹下的黃鸝發出美妙的聲音，輕輕地呼喚著，越發讓人傷心。倚遍了欄桿，感到無聊無奈，夢裡又如何能允許我去尋找呢？想尋找卻無路可尋。埋怨那月光下花朵的影子，依稀地拂斷了枕邊的琴絃。』 普照寶禪師法嗣 順天府大慶壽寺虛明教亨禪師 是濟州任城人王氏的兒子。先前有汴州慈濟寺的僧人福安，在山中居住多年，在邙山村，倚靠著樹木圓寂。王氏的母親，夢見...
【English Translation】 English version: The doctrine says: Since one is in a position of honor, one must understand what a truly honorable person is. Know that a truly honorable person, even if not in a position of honor, can demonstrate their honor and will not be bound by class. The Song of the Five Ranks says: The Correct within the Deviant. Deep in the night, the ancient hall is locked in light mist. Silent and still, moss seals the ground, ministers dare not stand, subtle radiance exists before things manifest. The Deviant within the Correct. The jade maiden does not see herself in the mirror on the terrace. At midnight, the Milky Way is thick with fog, still the green mountains, but the peak remains hidden. Coming from the Correct. The wooden man returns from the fire with a staff. Urging the mud ox to plow the practiced fields, letting the stone horse walk on the green moss. Arriving at the Integrated. Turning and meeting, hearts and minds in complete accord. Radiance intermingles, yet never clashes with sharpness, its function is free and unhindered, without any change. Reaching the Integrated. Light and darkness cannot illuminate, time cannot touch. The stone woman possesses wisdom, its mystery is inexhaustible, able to plant rootless grass on the highest peak. （Missing characters）Prefecture（Missing characters）Ren Mountain, Zen Master Heng Having waited long for Zen Master Daming, he deeply entered his chambers. One day, Zen Master Daming passed on the robe and bowl to him. Zen Master Heng said, 'I, Heng, am not such a person.' Zen Master Daming said, 'If you are not such a person, naturally it will not implicate you.' Zen Master Heng then agreed to accept it. This is because the grace of the Dharma milk is profound. Zen Master Daming instructed, 'Since you are like this, the first thing is not to easily enter the world. If you are impatient and rash, frivolous and unrestrained, there will surely be setbacks in the middle. Accumulate strength and wait for the opportunity.' After that, Zen Master Heng came out of the mountain to preside over the （Missing characters）（Missing characters）Temple. A monk asked, 'Zen Master Dongshan Liangjie has already departed from the true transmission of Zen Master Yunyan Tansheng, why did he only say he had a great enlightenment when he saw his own reflection after passing by the water?' The Zen master said, 'Those who do not have deep understanding will not understand.' The monk asked, 'What is considered a person with deep understanding?' The Zen master said, 'An eighteen-year-old girl does not wear a belt.' He also composed a verse to instruct: 'The oriole under the willow tree makes a beautiful sound, gently calling, making people even more sad. Leaning all over the railing, feeling bored and helpless, how can I be allowed to search in my dreams? I want to search but there is no way to search. I complain about the shadow of the flowers under the moonlight, vaguely brushing against the strings of the pillowside zither.' Dharma Successor of Zen Master Puzhao Bao Zen Master Xuming Jiaohang of Daqingshou Temple in Shuntian Prefecture He was the son of the Wang family of Rencheng, Jizhou. Previously, there was a monk named Fu'an from Ciji Temple in Bianzhou, who lived in the mountains for many years, and in Mangshan Village, he passed away leaning against a tree. The mother of the Wang family dreamed of...
其求托宿。遂生師焉。七歲出家。十五遊方。參普照。未有所入。一日以事往睢陽。宿趙渡。于馬上憶擊板因緣。疑情百結。將抵河津。同行警曰。此河津也。師忽有省。下馬悲喜交集。至隕涕歸。以告照。照曰。此僵臥人。似欲轉動。日面佛。月面佛。意旨如何。師復茫然無所對。后聞板聲乃大悟。以頌呈照曰。日面月面星。流電卷少或遲疑。面門著箭咄。照曰。吾今後瞞。汝不得也。后出世五坐道場末。繼席普照。尋奉旨主慶壽金興定。己卯七月十日索筆書偈。端坐而化。其偈失錄。尚記其末云。咦一二三四五六七塔于。
大鑒下第二十二世
王山體禪師法嗣
彰德府磁州大明雪巖滿禪師
初參普照寶。寶曰。兄弟年後。正宜參扣。老僧當年。唸唸以佛法為事。師遽避席進曰。和尚而今如何。寶曰。如生冤家相似。師曰。若不得此語。幾累我枉行千里。寶下禪床。握師手曰。作家那。師與勝默光同參。有所逆。嘗跪受呵斥。或問其故。師曰。今諸方師資。法屬諍訟招譏。獅子身中蟲。自食其肉。滿雖不肖。復敢蹈覆轍邪。聞者咸嘆以為賢。后造王山。山舉洞山睹影話。師疑甚。山曰不疑言句。是為大病。子今既疑。則病發矣。子知此病。則子藥也。師一日讀五位頌。至摺合終歸炭。里坐
【現代漢語翻譯】 現代漢語譯本 他請求借宿，於是就拜他為師。七歲出家，十五歲開始遊歷四方。參訪普照禪師，但沒有領悟。一天因為有事前往睢陽，在趙渡住宿。在馬背上回憶起擊板的因緣，疑慮重重。將要抵達河津時，同伴提醒說：『這裡是河津了。』禪師忽然有所領悟，下馬後悲喜交加，甚至流下眼淚。回去后將此事告訴普照禪師，普照禪師說：『這個像僵臥的人，似乎想要轉動。日面佛，月面佛，意旨如何？』禪師再次茫然不知所對。後來聽到擊板的聲音才大徹大悟，寫了一首偈頌呈給普照禪師說：『日面月面星，流電卷少或遲疑，面門著箭咄。』普照禪師說：『我今後瞞不了你了。』後來出世主持五個道場，最後繼承普照禪師的席位。不久奉旨主持慶壽金興定（1217年）。己卯年（1219年）七月十日索要筆墨寫下偈頌，端坐而化。他的偈頌已經遺失，只記得最後一句是：『咦！一二三四五六七塔于。』
大鑒慧能（638年-713年）門下第二十二世
王山體禪師的法嗣
彰德府磁州大明雪巖滿禪師
起初參訪普照寶禪師，普照寶禪師說：『兄弟你還年輕，正應該參禪求道。老僧我當年，唸唸都以佛法為事。』禪師立刻離開座位上前說：『和尚您現在如何？』普照寶禪師說：『如生冤家相似。』禪師說：『如果得不到這句話，幾乎讓我白白走了千里路。』普照寶禪師走下禪床，握著禪師的手說：『真是個有作為的人啊！』禪師與勝默光一同參禪，有所牴觸，曾經跪著接受呵斥。有人問他原因，禪師說：『現在各方的師父和弟子，因為爭訟而招致譏諷，如同獅子身上的蟲子，自己吃自己的肉。滿雖然不才，又怎麼敢重蹈覆轍呢？』聽到的人都感嘆他很賢能。後來前往王山，王山禪師舉了洞山禪師睹影的話，禪師非常疑惑。王山禪師說：『不懷疑言句，就是大病。你現在既然懷疑，就是病發了。你知道這個病，就是你的藥。』禪師一天讀五位頌，讀到『摺合終歸炭』，心裡更加不安。
【English Translation】 English version He requested lodging, and then took him as his teacher. He left home at the age of seven and began traveling at fifteen. He visited Puzhao (Universal Illumination), but had no insight. One day, he went to Suiyang for business and stayed at Zhaodu. On horseback, he recalled the circumstances of striking the board, and his doubts piled up. As he was about to reach Hejin, a companion warned him, 'This is Hejin.' The Chan master suddenly had an awakening, dismounted his horse, and was filled with mixed feelings of sorrow and joy, even shedding tears. He returned and told Puzhao about this. Puzhao said, 'This is like a person lying stiffly, seemingly wanting to move. The sun-faced Buddha, the moon-faced Buddha, what is the meaning?' The Chan master was once again at a loss for words. Later, upon hearing the sound of the board, he had a great enlightenment and presented a verse to Puzhao, saying, 'Sun face, moon face, stars, flowing electricity rolls, a little hesitation, an arrow to the face, ha!' Puzhao said, 'I can no longer hide anything from you.' Later, he came into the world to preside over five monasteries, eventually succeeding Puzhao. Soon after, he was ordered to preside over the Qingshou Jin Xingding (1217) Monastery. On the tenth day of the seventh month of the year Ji Mao (1219), he asked for a brush and wrote a verse, then sat upright and passed away. His verse has been lost, but it is remembered that the last line was: 'Alas! One, two, three, four, five, six, seven pagodas.'
The twenty-second generation under Dajian Huineng (638-713)
The Dharma successor of Chan Master Wangshan Ti
Chan Master Xueman Man of Daming Xueyan Monastery in Cizhou, Zhangde Prefecture
Initially, he visited Chan Master Puzhao Bao. Puzhao Bao said, 'Brother, you are still young, it is appropriate to study Chan diligently. This old monk, in those years, was always concerned with the Buddha-dharma.' The Chan master immediately left his seat and stepped forward, saying, 'How is the master now?' Puzhao Bao said, 'Like encountering an enemy.' The Chan master said, 'If I had not received these words, I would have wasted my journey of a thousand miles.' Puzhao Bao stepped down from the Chan seat, took the Chan master's hand, and said, 'A true master!' The Chan master and Sheng Moguang practiced Chan together, and there were disagreements. He once knelt to receive reprimands. Someone asked him the reason, and the Chan master said, 'Now, the masters and disciples in all directions are inviting ridicule because of disputes, like worms in the lion's body, eating their own flesh. Although Man is unworthy, how dare I repeat the same mistakes?' Those who heard this all praised him as virtuous. Later, he went to Wangshan. Chan Master Wangshan raised the story of Chan Master Dongshan seeing his reflection, and the Chan master was very doubtful. Chan Master Wangshan said, 'Not doubting words is a great illness. Since you now doubt, the illness has broken out. If you know this illness, it is your medicine.' One day, the Chan master was reading the Five Ranks Song, and when he read 'Folding and combining ultimately returns to charcoal,' he became even more uneasy.
忽大悟曰。今日方知。病即藥也。呈山。山曰。料掉沒交涉。師曰。和尚此回瞞不得也。山可之。俾接踵住持。
上堂舉。洞山解夏曰。秋初夏末。兄弟東去西去。直須向萬里無寸草處去。良久曰。祇如萬里無寸草處。作么生去。石霜曰。出門便是草太陽。曰直饒不出門。亦是草漫漫地。師曰。三個老漢。雖然異口同音。未免撞頭磕額。何故一人。大開口了合。不得一人。高抬腳了。放不下一人。緊閉門了出不去。王山即不然。遍十方界。非外。全在一微塵。在一微塵非內。遍十方界。祇者一微塵及盡。不可得也。向那裡安門甚處入草。還委悉么。休侵洞嶺。初秋草請看。疏山﨟月蓮。下座。
僧問高郵定。透網金鱗。以何為食。定曰。乾屎橛。僧無語。師代曰。謝供養。師于金泰和六年丙寅十月寂。當宋寧宗開禧二年。其頌語最多。茲僅錄正偏五位。如左曰。正中偏。𨗉洞沉沉鎖翠煙。午夜碧空清似鏡。一輪明月上層巔。偏中正。欲曉云濃封古徑。雪屋靈明夢未惺。冥然又若寒宵永。正中來。木人攜錫下崔嵬。縱橫不履今時地。石徑祥蓮襯足開。兼中至。高提妙印無真偽。碧紗叢里恣情眠。一任巖前花雨墜。兼中到。突兀三光曾未照。夢手敲空聽者稀。迥然不落宮商調。
順天府慶壽勝默光禪師
【現代漢語翻譯】 現代漢語譯本 忽然，勝默光禪師大徹大悟，說道：『今天我才知道，病就是藥啊！』於是去拜見呈山禪師。呈山禪師說：『恐怕你還沒有真正理解。』勝默光禪師說：『和尚你這次可瞞不過我了。』呈山禪師認可了他的見解，讓他接替自己住持寺院。
勝默光禪師上堂說法時，引用洞山禪師解夏時說的話：『秋初夏末，各位兄弟有的向東去，有的向西去，必須到萬里無寸草的地方去。』停頓片刻，又說：『那麼，在萬里無寸草的地方，又該如何行進呢？』石霜禪師回答說：『出門便是草。』洞山禪師說：『即使不出門，也是草漫漫一片。』勝默光禪師說：『這三個老和尚，雖然異口同聲，卻免不了互相沖突。』為什麼呢？因為一個人大開口卻合不上，一個人高抬腳卻放不下，一個人緊閉門卻出不去。王山禪師就不是這樣，他認為遍佈十方世界，沒有什麼是外在的；完全就在一微塵之中，在一微塵之中也沒有什麼是內在的，遍佈十方世界。只是這一微塵窮盡了，也是不可得的。』那麼，在哪裡安門？從哪裡進入草地呢？你們還明白嗎？不要侵犯洞庭山，初秋的草地請好好看看，就像疏山的臘月蓮花一樣。』說完便下座。
有僧人問高郵定禪師：『透網金鱗（比喻擺脫束縛，獲得自由的人），以什麼為食？』高郵定禪師回答說：『乾屎橛（干糞塊，佛教用語，常用來比喻無價值之物）。』這個僧人無言以對。勝默光禪師代為回答說：『謝謝供養。』勝默光禪師于金朝泰和六年（1206年）丙寅年十月圓寂，當時是南宋寧宗開禧二年。他的頌語很多，這裡僅記錄正偏五位，如下：
正中偏：幽深的洞穴沉沉地鎖住翠綠的煙霧，午夜的碧空清澈如鏡，一輪明月升上山巔。 偏中正：想要拂曉，濃厚的雲層封鎖了古老的山徑，雪屋裡靈明的覺性尚未甦醒，冥然之中又像是寒冷的永夜。 正中來：木人拄著錫杖走下高山，縱橫馳騁不踏當今的土地，祥瑞的蓮花在石徑上襯托著他的腳步。 兼中至：高高提起微妙的印契，沒有真假之分，在碧紗叢里盡情安眠，任憑巖石前花雨墜落。 兼中到：突兀的光芒從未照耀過，夢中敲擊虛空，聽者稀少，迥然不同於世俗的音調。
順天府慶壽寺勝默光禪師
【English Translation】 English version Suddenly, Chan Master Sheng Meguang had a great enlightenment and said, 'Today I finally understand that sickness is medicine!' Then he went to see Chan Master Chengshan. Chan Master Chengshan said, 'I'm afraid you haven't truly understood.' Chan Master Sheng Meguang said, 'You can't hide it from me this time, Master.' Chan Master Chengshan acknowledged his understanding and allowed him to succeed him as abbot of the monastery.
When Chan Master Sheng Meguang ascended the Dharma hall to preach, he quoted Chan Master Dongshan's words at the end of the summer retreat: 'At the beginning of autumn and the end of summer, brothers, some go east and some go west, you must go to a place where there is not an inch of grass for ten thousand miles.' After a moment of silence, he added, 'Then, how should one proceed in a place where there is not an inch of grass for ten thousand miles?' Chan Master Shishuang replied, 'Stepping out the door is grass.' Chan Master Dongshan said, 'Even if you don't go out the door, it is still a vast expanse of grass.' Chan Master Sheng Meguang said, 'These three old monks, although speaking with one voice, inevitably clash with each other.' Why? Because one person opens his mouth wide but cannot close it, one person raises his foot high but cannot put it down, and one person closes the door tightly but cannot get out. Chan Master Wangshan is not like this; he believes that throughout the ten directions of the world, there is nothing external; it is entirely within a single dust mote, and within a single dust mote there is nothing internal, pervading the ten directions of the world. It's just that even if this one dust mote is exhausted, it is unattainable.' So, where to set up a gate? Where to enter the grass? Do you understand? Do not invade Dongting Mountain, please take a good look at the grass in early autumn, just like the lotus in the twelfth lunar month of Shushan.' After speaking, he descended from the seat.
A monk asked Chan Master Gaoyou Ding: 'What does a golden fish that has broken through the net (a metaphor for someone who has broken free from constraints and gained freedom) eat?' Chan Master Gaoyou Ding replied, 'Dried turd (dried feces, a Buddhist term often used to describe something worthless).' The monk was speechless. Chan Master Sheng Meguang answered on his behalf, 'Thank you for the offering.' Chan Master Sheng Meguang passed away in the tenth month of the sixth year of the Taihe era of the Jin Dynasty (1206 AD), which was the second year of the Kaixi era of Emperor Ningzong of the Southern Song Dynasty. He had many eulogies, here only the five positions of the orthodox and oblique are recorded, as follows:
Oblique within the Orthodox: Deep caves lock in emerald mists, the midnight blue sky is clear as a mirror, a round moon rises to the top of the mountain. Orthodox within the Oblique: Wanting to dawn, thick clouds seal the ancient mountain path, the bright awareness in the snow house has not yet awakened, in the darkness it is like a cold eternal night. Coming from the Orthodox: A wooden man carries a staff down the high mountain, galloping across without stepping on the land of today, auspicious lotuses on the stone path set off his footsteps. Arriving within the Combined: Raising the subtle seal high, there is no true or false, sleeping peacefully in the green gauze bushes, letting the flower rain fall in front of the rocks. Reaching within the Combined: Abrupt light has never shone, knocking on the void in a dream, few listeners, completely different from worldly tunes.
Chan Master Sheng Meguang of Qingshou Temple in Shuntian Prefecture
初參鄭州寶。后參王山得法。出世開堂。嘗謂眾曰。傳法當如船子。求法當如可祖。茍不然者。其何以荷如來之大法哉。
上堂。我宗無語句。亦無一法。與人德山。齒不關風。納盡敗缺。要識綱宗。先須識句巖頭。腦後見腮。莫與往來。總好與三十痛棒。還有不甘者么。如無莫怪。壓良為賤。
示眾舉。麻谷到章敬。繞禪床三匝。振錫一下。卓然而立。敬曰是是。谷又到南泉。繞禪床三匝。振錫一下。卓然而立。泉曰。不是不是。師曰。是無可是。非無真非。是非無主。萬善同歸。梟雞晝夜徒自支離。我無三寸。鱉得喚龜。迦葉不肯。一任攢眉。
僧問。如何是祖意。師曰。針頭削鐵。曰如何是教意。師曰。佛面剝金。
舉九峰不肯首座話。頌曰。元座徒亡一炷煙。九峰不是抑高賢。若將一色為承紹。辜負先師不借緣。
仁山恒禪師法嗣
彰德府磁州大明詮禪師
依仁山得旨。賦性瀟灑。□排諧談笑。仁山常囑定。侍者拘檢之。師曰。人生一夢而已。快樂一世是好夢。拘檢一世是惡夢。我寧作好夢耳。人以為佳言。徒單二駙馬。赴南京任道。過大明入堂。見一僧面壁而坐。駙馬曰。好個澹漢。師曰。今日被駙馬。著鹽醬也。
慶壽亨禪師法嗣
開
【現代漢語翻譯】 初參鄭州寶。后參王山得法。出世開堂。曾對眾人說：『傳法應當像船子德誠禪師（Chuánzǐ Déchéng, a Chan master），求法應當像慧可祖師（Huìkě, the Second Patriarch of Chan Buddhism）。如果不是這樣，又怎麼能承擔如來佛（Tathāgata）的大法呢？』
上堂說法時說：『我宗沒有固定的語句，也沒有固定的方法可以傳授。與人德山宣鑒禪師（Déshān Xuānjiàn, a Chan master）一樣，嘴巴不談論風，全部接受殘缺不全的東西。想要認識綱宗，首先要認識句巖頭全豁禪師（Yántóu Quánhuō, a Chan master），看到腦後的腮幫子，不要與他來往。總而言之，最好給他三十痛棒。還有不服氣的嗎？如果沒有，就不要怪我以強凌弱了。』
開示眾人時引用：麻谷寶徹禪師（Mágǔ Bǎochè, a Chan master）到章敬懷暉禪師（Zhāngjìng Huáihuī, a Chan master）處，繞禪床三圈，振錫杖一下，直立不動。章敬說『是是』。麻谷又到南泉普愿禪師（Nánquán Pǔyuàn, a Chan master）處，繞禪床三圈，振錫杖一下，直立不動。南泉說『不是不是』。禪師說：『是也沒有什麼可肯定，非也沒有什麼真正否定。是非沒有主宰，萬善最終歸於一處。貓頭鷹和雞晝夜徒勞地自相矛盾。我沒有三寸長的舌頭，烏龜卻能叫喚鱉。迦葉尊者（Mahākāśyapa）不肯，任憑他皺眉頭。』
有僧人問：『什麼是祖師的意旨？』禪師說：『在針尖上削鐵。』又問：『什麼是教義的意旨？』禪師說：『從佛像臉上剝金。』
引用九峰禪師（Jiǔfēng, a Chan master）不肯讓位給首座這件事，作頌說：『原來的首座徒然燒掉一炷香，九峰禪師不是壓制賢能。如果將一種顏色作為繼承，就辜負了先師不借外緣的教誨。』
仁山恒禪師（Rénshān Héng, a Chan master）的法嗣
彰德府磁州大明詮禪師（Dàmíng Quán, a Chan master of Cizhou, Zhangde Prefecture）
依止仁山禪師得其宗旨，天性瀟灑，喜歡開玩笑。仁山禪師經常囑咐侍者管束他。禪師說：『人生不過是一場夢而已，快樂地過一輩子是好夢，被拘束地過一輩子是惡夢。我寧願做好夢。』人們認為這是佳言。徒單二駙馬（a prince of the Tūshān），赴南京任職，路過大明寺進入禪堂，看見一個僧人面壁而坐。駙馬說：『好一個淡泊的漢子。』禪師說：『今天被駙馬用鹽醬調味了。』
慶壽亨禪師（Qìngshòu Hēng, a Chan master）的法嗣
開
【English Translation】 Initially, he visited Zhengzhou Bao. Later, he visited Wangshan and attained the Dharma. He emerged into the world and opened a hall. He once said to the assembly: 'Transmitting the Dharma should be like Chan Master Chuanzi (Chuánzǐ Déchéng), seeking the Dharma should be like Patriarch Huike (Huìkě). If it is not so, how can one bear the great Dharma of the Tathagata (Tathāgata)?'
Ascending the hall, he said: 'Our school has no fixed phrases, nor does it have a single method to give to people. Like Deshan (Déshān Xuānjiàn), his teeth do not discuss the wind, and he accepts all that is broken and incomplete. If you want to recognize the essential principle, you must first recognize Yantou (Yántóu Quánhuō). Seeing the cheeks behind the head, do not associate with him. In short, it is best to give him thirty painful blows. Is there anyone who is not willing to accept this? If not, don't blame me for oppressing the good as the base.'
Instructing the assembly, he cited: 'Magu (Mágǔ Bǎochè) went to Zhangjing (Zhāngjìng Huáihuī), circled the meditation bed three times, shook his staff once, and stood upright. Zhangjing said, 'Yes, yes.' Magu then went to Nanquan (Nánquán Pǔyuàn), circled the meditation bed three times, shook his staff once, and stood upright. Nanquan said, 'No, no.' The master said, 'Affirmation has nothing to affirm, negation has nothing truly to negate. Right and wrong have no master, and all good returns to the same place. The owl and the chicken toil in vain day and night, contradicting themselves. I have no three-inch tongue, yet the turtle can call out to the turtle. Mahākāśyapa (Mahākāśyapa) is unwilling, let him frown as he pleases.'
A monk asked: 'What is the meaning of the Patriarch's intention?' The master said: 'Sharpening iron on the tip of a needle.' He asked: 'What is the meaning of the teaching's intention?' The master said: 'Peeling gold from the face of the Buddha.'
Citing the story of Jiufeng (Jiǔfēng) refusing to give his seat to the head monk, he composed a verse: 'The former head monk vainly burned a stick of incense, Jiufeng did not suppress the worthy. If one uses a single color as inheritance, one would betray the former teacher's teaching of not relying on external conditions.'
Dharma successor of Chan Master Renshan Heng (Rénshān Héng)
Chan Master Daming Quan (Dàmíng Quán) of Cizhou, Zhangde Prefecture
Relying on Renshan, he attained his essence, and was naturally unrestrained, enjoying jokes and laughter. Renshan often instructed the attendant to restrain him. The master said: 'Life is but a dream, a happy life is a good dream, a restrained life is a bad dream. I would rather have a good dream.' People considered this a good saying. The second prince of the Tūshān (a prince of the Tūshān), Tudan, went to Nanjing to take office, passed by Daming Temple and entered the meditation hall, seeing a monk sitting facing the wall. The prince said: 'What a detached man.' The master said: 'Today, I have been seasoned with salt and sauce by the prince.'
Dharma successor of Chan Master Qingshou Heng (Qìngshòu Hēng)
Kai
封府大覺西溪弘相禪師
沂水王氏子。初棄家事。祖照通經。得僧服。恣覽內外典。凡十年乃棄。參虛明於普照。又十年。始獲印記。出世住鄭州之大覺嵩山之少林沂州之普照。最後住清涼。元遺山好問。與師同遊蘭若峰。道中偶談。及避𡨥事。時師以為。凡出身以對世。能外生死。然後有所立。生死雖大事。視之要如翻覆手。然則坎止流行。無不可者。此須從靜工中來。唸唸不置境。當自熟耳。時雪途石滑。師失跌。同行莫能救。直下數十尺。僅礙大樹而止。遺山驚問。師方神色自若。徐曰。學禪四十年。腳跟乃為石頭取勘。聞者笑服。因漢境熟之言。果其日用事。純而不妄也。年六十四示寂。有語錄文集行世。
大鑒下第二十三世
雪巖滿禪師法嗣
順天府報恩寺萬松行秀禪師
河內人。族蔡氏。氣骨不凡。幼便超然有出世志。父母難之。然知終不可。以世相奪。因攜送刑州凈土寺。禮赟允落髮秉具。后決力參究。擔囊距燕。歷潭柘過慶壽。參勝默老人。老人曰。學此道如鍛金。滓穢不凈。則精金不顯。觀君眉宇間。大有物在。此物非一番寒徹骨。不能放下。子后自見。不在老僧多言。且令看長沙轉自己。歸山河大地話。半載無所入。默曰。我只愿你遲會。久之。一日忽有省。于
【現代漢語翻譯】 現代漢語譯本： 封府大覺西溪弘相禪師
是沂水王氏的兒子。起初放棄了家業俗事。他的祖父照公精通經書，為他取得了僧服。他廣泛閱讀內外典籍，大約十年後放棄。前往普照寺參拜虛明禪師，又過了十年，才獲得印可。之後出世，先後住在鄭州的大覺寺、嵩山的少林寺、沂州的普照寺，最後住在清涼寺。元好問（元遺山）與禪師一同遊覽蘭若峰，途中偶然談及避難之事。當時禪師認為，凡是出世之人，都應該對社會有所貢獻，能夠將生死置之度外，然後才能有所成就。生死雖然是大事，看待它要像翻手一樣簡單。這樣，遇到困境就停止，遇到順利就前行，沒有什麼不可以的。這需要從靜坐中下功夫，唸唸不執著于外境，自然就會熟練。當時雪地路滑，禪師失足跌倒，同行的人都無法救他，直接摔下數十尺，幸好被一棵大樹擋住才停了下來。元好問驚恐地詢問，禪師卻神色自若，慢慢地說：『學禪四十年，腳跟竟然被石頭勘驗。』聽到的人都笑著佩服。因為他之前說過『漢境熟』的話，果然在他的日常生活中應驗，純粹而不虛妄。六十四歲時圓寂。有語錄和文集流傳於世。
是臨濟宗大鑒下第二十三世弟子。
是雪巖滿禪師的法嗣。
順天府報恩寺萬松行秀禪師
是河內人，姓蔡。氣度不凡，從小就超然有出世的志向。父母阻撓他，但他知道最終無法用世俗的事物來改變他的志向，於是將他送到刑州的凈土寺。拜赟允為師，剃度並受具足戒。後來決心努力參禪，揹著行囊前往燕地，經過潭柘寺、慶壽寺，參拜勝默老人。勝默老人說：『學佛就像冶煉金子，雜質不清除乾淨，精金就不會顯現。看你的眉宇之間，似乎有什麼東西存在。這個東西不經過一番寒徹骨的磨練，是無法放下的。你以後自然會明白，我老僧就不多說了。』於是讓他參看長沙的『轉自己歸山河大地』的話頭。過了半年也沒有領悟。勝默說：『我只希望你晚點開悟。』過了很久，有一天忽然有所領悟，在...
【English Translation】 English version: Great Awakened Xixi Hongxiang Chan Master of Feng Prefecture
He was the son of the Wang family of Yishui. Initially, he abandoned his family affairs. His grandfather Zhao was well-versed in scriptures and obtained monastic robes for him. He extensively read both internal and external texts, abandoning them after about ten years. He visited Master Xuming at Puzhao Temple, and after another ten years, he finally received endorsement. He then emerged into the world, residing successively at Dajue Temple in Zhengzhou, Shaolin Temple in Songshan, Puzhao Temple in Yizhou, and finally at Qingliang Temple. Yuan Haowen (Yishan) traveled with the master to Lanruo Peak, and they happened to discuss the matter of seeking refuge during times of trouble. At that time, the master believed that all who leave the world should contribute to society and be able to disregard life and death, and then they can achieve something. Although life and death are major matters, one should view them as simple as turning one's hand. In this way, stopping when encountering difficulties and proceeding when encountering smoothness, there is nothing that cannot be done. This requires effort from meditation, constantly not clinging to external circumstances, and one will naturally become proficient. At that time, the snowy road was slippery, and the master lost his footing and fell. His companions were unable to save him, and he fell dozens of feet, fortunately stopped by a large tree. Yuan Haowen asked in alarm, but the master remained calm and slowly said, 'After forty years of studying Chan, my footing has actually been examined by a stone.' Those who heard this laughed and admired him. Because he had previously said the words 'Han territory is familiar,' it was indeed verified in his daily life, pure and not false. He passed away at the age of sixty-four. His recorded sayings and collected writings are circulated in the world.
He was the twenty-third generation disciple of the Linji School under Dajian.
He was the Dharma heir of Chan Master Xueyan Man.
Chan Master Wansong Xingxiu of Bao'en Temple in Shuntian Prefecture
He was a native of Henan, with the surname Cai. He had an extraordinary bearing and from a young age had a transcendent aspiration to leave the world. His parents hindered him, but he knew that in the end, he could not be swayed by worldly things, so they sent him to Jingtusi (Pure Land Temple) in Xingzhou. He took Yunyun as his teacher, was tonsured, and received the full precepts. Later, he resolved to diligently study Chan, carrying his bag to Yan, passing through Tanzhe Temple and Qingshou Temple, and visiting Elder Shengmo. Elder Shengmo said, 'Studying the Way is like smelting gold; if the impurities are not cleaned, the pure gold will not appear. Looking at your brow, there seems to be something there. This thing cannot be let go without a period of bone-chilling training. You will naturally understand later, I, the old monk, will not say more.' So he had him contemplate Changsha's 'turning oneself back to mountains, rivers, and the great earth'. After half a year, he had no understanding. Shengmo said, 'I only wish you to awaken later.' After a long time, one day he suddenly had some understanding, at...
玄沙未徹語。尚未透。次參雪巖滿於磁之大明。言下忽悟曰。得恁么近。從前伎倆。一火而燼。始知勝默為人處。依雪巖二年。盡得其底蘊。巖付衣偈。勉以流通大法。自是兩河三晉。皆欽師名。於是法門。隱然倚以為重。尋歸凈土。構萬松庵。寺中耆宿。敦請開法。師應之。次住中都萬壽。金明昌癸丑。章宗詔入禁庭升座。帝躬自迎禮。聞法感悟。賜錦綺大僧伽衣。承安丁巳。詔住大都仰山棲隱寺。以繼開山玄冥顗席。次移錫報恩洪濟。元太宗庚寅。復奉敕。主中都之萬壽。晚年退居從容庵。數遷鉅剎。大振洞上之宗。道化稱極盛焉。
上堂舉。昔有跨驢人。問僧何往。僧曰。道場去人。曰何處不是道場。僧以拳毆之。曰者漢沒道理。向道場里。跨驢不下。其人無語。師曰。盡道者漢。有頭無尾。能做不能。當殊不知。卻是者僧前言。不副后語。汝既知舉足下足。皆是道場。何不悟騎驢跨馬。無非佛事。萬松要斷。者不平公案。更與花判道。吃拳沒興漢。茅廣杜禪和。早是不克己。那堪錯過他道場。惟有一佛法。本無多留。與阇黎道。戶唵薩哩嚩。
棲隱上堂。蓮宮特作梵宮修。聖境還須聖駕游。雨過水澄禽泛子。霞明山靜錦矇頭。成湯也展恢天網。呂望稀垂釣月鉤。試問風光甚時節。黃金世界桂花秋
【現代漢語翻譯】 現代漢語譯本： 玄沙（玄沙師備，835-908）的禪語尚未完全領悟，還未完全透徹。後來參訪雪巖滿禪師（雪巖滿，生卒年不詳），在大明（含義：指明白事理）這件事上有所領悟。忽然開悟說：『原來如此之近！』從前的伎倆，像一把火燒盡一般。這才知道勝默（含義：勝過沉默）的為人處世之道。跟隨雪巖禪師兩年，完全領會了他的精髓。雪巖禪師授予衣缽和偈語，勉勵他弘揚大法。從此，兩河（含義：黃河中下游地區）和三晉（含義：山西省）一帶，都敬佩他的名聲。於是佛法，隱隱地依靠他而得以興盛。之後回到凈土，建造萬松庵。寺中的年長僧人，懇請他開壇講法，他答應了。之後住在中都（含義：金朝的都城，今北京市）萬壽寺。金明昌癸丑年（1193年），章宗（含義：金章宗完顏璟，1168-1208）下詔讓他進入皇宮升座講法。皇帝親自迎接並施禮。聽聞佛法后深受感動，賜予錦綺大僧伽衣（含義：高級僧袍）。承安丁巳年（1197年），下詔讓他住在大都（含義：元朝的都城，今北京市）仰山棲隱寺，以繼承開山祖師玄冥顗（含義：玄冥顗，生卒年不詳）的席位。之後移居報恩洪濟寺。元太宗庚寅年（1230年），再次奉旨，主持中都的萬壽寺。晚年退居從容庵。多次遷往大寺，大大振興了洞上宗（含義：禪宗五家之一的曹洞宗）。他的道行教化達到了極盛的地步。
上堂時，舉例說：從前有個騎驢的人，問僧人要去哪裡。僧人說：『去道場。』那人說：『哪裡不是道場？』僧人就用拳頭打他。那人說：『這個漢子沒道理，在道場里，騎驢還不下來。』那人無話可說。禪師說：『都說這個漢子，有頭無尾，能說不能做。』殊不知，卻是這個僧人前言不搭后語。你既然知道舉足下足，都是道場，為什麼不明白騎驢跨馬，無非是佛事？萬松（含義：指萬松行秀禪師）要斷絕這不公平的公案，更要花判道：吃拳頭沒興致的漢子，茅廣杜禪和，早就不剋制自己，哪裡能錯過他的道場。只有一佛法，本來就沒有多少保留，告訴你們：戶唵薩哩嚩（含義：梵語，一種咒語）。』
在棲隱寺上堂時說：蓮花宮殿特別建造得像梵天宮殿一樣，聖境還須聖駕來遊覽。雨後水清，鳥兒在水面嬉戲；彩霞滿天，山色靜謐，像錦緞蒙在上面。成湯（含義：商朝的開國君主，約公元前1675-前1646年在位）也展現了他恢弘的天網，呂望（含義：姜子牙，約公元前1128-前1015）也很少垂下釣月的魚鉤。試問這美好的風光是什麼時節？正是黃金世界桂花飄香的秋天。
【English Translation】 English version: Xuansha's (Xuansha Shibei, 835-908) words were not fully understood, not yet completely penetrated. Later, he visited Zen Master Xueyan Man (Xueyan Man, birth and death year unknown), and had some understanding of the great clarity (meaning: understanding things clearly). He suddenly realized and said, 'It's so close!' The previous tricks were burned like a fire. Only then did he know the way of being a person of Shengmo (meaning: better than silence). He followed Zen Master Xueyan for two years and fully understood his essence. Zen Master Xueyan gave him the robe and verse, and encouraged him to promote the Dharma. From then on, both Hebei (meaning: the middle and lower reaches of the Yellow River) and Shanxi (meaning: Shanxi Province) admired his reputation. Therefore, the Dharma relied on him to flourish. After that, he returned to the Pure Land and built Wansong Nunnery. The elder monks in the temple earnestly asked him to open the altar to preach the Dharma, and he agreed. Later, he lived in the Longevity Temple in Zhongdu (meaning: the capital of the Jin Dynasty, now Beijing). In the Guichou year of the Mingchang period of the Jin Dynasty (1193), Emperor Zhangzong (meaning: Emperor Zhangzong Wanyan Jing of the Jin Dynasty, 1168-1208) issued an edict to let him enter the palace to ascend the seat and preach the Dharma. The emperor personally greeted and saluted him. After hearing the Dharma, he was deeply moved and bestowed a brocade Kasaya (meaning: high-level monk robe). In the Ding Si year of the Cheng'an period (1197), he was ordered to live in Yangshan Qiyin Temple in Dadu (meaning: the capital of the Yuan Dynasty, now Beijing) to inherit the seat of the founding ancestor Xuanming Yi (meaning: Xuanming Yi, birth and death year unknown). After that, he moved to Baoen Hongji Temple. In the Gengyin year of Emperor Taizong of the Yuan Dynasty (1230), he was again ordered to preside over the Longevity Temple in Zhongdu. In his later years, he retired to Congrong Nunnery. He moved to large temples many times, greatly revitalizing the Caodong sect (meaning: one of the five schools of Zen). His Taoism and teachings reached their peak.
During the sermon, he cited an example: Once upon a time, there was a man riding a donkey who asked a monk where he was going. The monk said, 'Go to the Taoist temple.' The man said, 'Where is not a Taoist temple?' The monk punched him. The man said, 'This man is unreasonable, riding a donkey in the Taoist temple and not getting off.' The man had nothing to say. The Zen master said, 'Everyone says that this man has a head but no tail, can talk but can't do it.' Little did they know that it was the monk who was inconsistent. Since you know that raising your feet and lowering your feet are all Taoist temples, why don't you understand that riding a donkey and riding a horse are nothing but Buddhist affairs? Wansong (meaning: Zen Master Wansong Xingxiu) wants to end this unfair case, and even more so to judge: a man who is not interested in being punched, Zen Master Mao Guangdu, has long been unrestrained, how can he miss his Taoist temple. There is only one Buddha Dharma, and there is not much left, tell you: Om Sarva (meaning: Sanskrit, a mantra).'
When giving a lecture at Qiyin Temple, he said: The lotus palace is specially built like a Brahma palace, and the holy land still needs the holy driver to visit. After the rain, the water is clear, and the birds are playing on the water; the colorful clouds are full of the sky, and the mountain scenery is quiet, like brocade covering it. Cheng Tang (meaning: the founding monarch of the Shang Dynasty, reigned from about 1675-1646 BC) also showed his magnificent net, and Lu Wang (meaning: Jiang Ziya, about 1128-1015 BC) rarely lowered his fishing hook to fish for the moon. May I ask what season is this beautiful scenery? It is the golden world of osmanthus fragrance in autumn.
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上堂。所謂道人者。不知月之大小。不知歲之餘閏。山僧即不然。今年三百八十四日。前月大盡。此月小盡。即今閏四月一日。辰末巳初。忽有個漢出來道。疏通伶俐。知時按節。即不無要。且無道人氣息。山僧以手掩鼻道退後退後。為甚麼聻道。人氣息太煞燻人。
示眾。機輪轉處。智眼猶迷。寶鏡彰時。纖塵不度。開拳不落地。應物善知時。兩刃相逢時。如何回互咄。
示眾。踢翻滄海大地塵。飛喝散白雲虛空。粉碎嚴從立令。猶是半提。大用全彰。如何施設。
示眾。去即留住。住則遣去。不去不住。渠無國土。何處逢渠。在在處處。且道。是甚麼物。得恁么奇特。
示眾。動則埋身千尺。不動則當處生苗。直須兩頭撒開。中間放下。更買草鞋。行腳始得。
示眾。向上一機。鶴衝霄漢。當陽一著。鷂過新羅。直饒眼似流星。未免口如匾擔。且道。是甚麼宗旨。
僧問。諸佛不出世。為甚卻降誕王宮。師曰。青山常舉足。曰亦無有涅槃。為甚卻滅度雙林。師曰。白日不移輪。 問明與無明。其性無二。如何是無二之性。師曰。天曉不露。
問撒手那邊的人。為甚麼不居正位。師曰。大功不宰。曰回途者邊的人。為甚麼不墮偏方。師曰。至化無為。
【現代漢語翻譯】 現代漢語譯本： 上堂說法。所謂道人，是不知月亮是大是小，也不知一年的剩餘和閏月。我山僧卻不是這樣，今年三百八十四天，上個月是大盡（指農曆月份的最後一天），這個月是小盡。現在是閏四月一日，辰時末巳時初（上午九點到十一點）。忽然有個人出來說，他很會疏通關係，很伶俐，知道時節，按時行事，這並非沒有用處，但卻沒有道人的氣息。我山僧用手摀住鼻子說：『退後，退後！』為什麼呢？因為人氣息太燻人了。
開示大眾。機輪運轉之處，智慧之眼仍然迷惑；寶鏡顯現之時，極細微的塵埃也不能容留。張開拳頭不落地，應物隨緣善於把握時機。兩把刀刃相遇時，如何迴旋應對？咄！
開示大眾。一腳踢翻滄海，大地揚起塵土；一聲喝令，驅散白雲和虛空。粉碎嚴厲的命令，仍然只是完成了一半。全部的作用完全彰顯，如何設施安排？
開示大眾。要走就留住，要留就遣走。不走不住，他沒有固定的國土。在哪裡能遇到他？時時處處。那麼，這是什麼東西，竟然如此奇特？
開示大眾。一動就埋身千尺之下，不動就在原地生根發芽。必須兩頭都放開，中間也放下，再買雙草鞋，開始行腳參訪才行。
開示大眾。向上的一機，像鶴一樣衝向霄漢；當陽的一著，像鷂鷹飛過新羅（古代朝鮮半島的國家）。即使眼睛像流星一樣銳利，也免不了說話像扁擔一樣生硬。那麼，這是什麼宗旨？
有僧人問：諸佛不出世，為什麼卻要降生王宮？師父說：青山常舉足。僧人又問：既然也沒有涅槃，為什麼卻要滅度于雙林？師父說：白日不移輪。僧人問：明與無明，其性無二，如何是無二之性？師父說：天曉不露。
有僧人問：撒手那邊的人，為什麼不居正位？師父說：大功不宰。僧人問：回途這邊的人，為什麼不墮偏方？師父說：至化無為。
【English Translation】 English version: A Dharma talk. The so-called 'Taoist' (Dàorén, a person who cultivates the Tao) does not know the size of the moon, nor the remainder or leap months of the year. I, this mountain monk, am not like that. This year has 384 days. Last month was a long month (referring to a lunar month with 30 days), and this month is a short month. Now it is the first day of the leap fourth month, between the end of the Chen hour and the beginning of the Si hour (between 9 AM and 11 AM). Suddenly, someone comes out and says that he is good at smoothing things over, is very clever, knows the seasons, and acts according to the times. This is not without its uses, but it lacks the air of a Taoist. I, this mountain monk, cover my nose with my hand and say, 'Step back, step back!' Why? Because the human smell is too suffocating.
Instructing the assembly. Where the wheel of the machine turns, the eye of wisdom is still confused. When the precious mirror shines, not even the finest dust is tolerated. Opening the fist without letting it fall to the ground, responding to things and knowing the time well. When two blades meet, how to turn and respond? Hah!
Instructing the assembly. Kicking over the vast ocean, the earth raises dust. With a shout, scattering white clouds and emptiness. Shattering the strict command, it is still only half done. The full function is completely manifested, how to arrange and implement it?
Instructing the assembly. If you want to go, then stay; if you want to stay, then send away. Neither going nor staying, he has no fixed country. Where can you meet him? Everywhere. So, what is this thing that is so peculiar?
Instructing the assembly. One move and you bury yourself a thousand feet deep; without moving, you sprout on the spot. You must release both ends and let go of the middle, then buy a pair of straw sandals and begin your pilgrimage.
Instructing the assembly. The upward mechanism, like a crane soaring into the sky; the move at the center, like a hawk flying over Silla (an ancient kingdom on the Korean peninsula). Even if your eyes are as sharp as shooting stars, you cannot avoid your mouth being as awkward as a carrying pole. So, what is this principle?
A monk asked: Since all Buddhas do not appear in the world, why were they born in the royal palace? The master said: The green mountains always raise their feet. The monk asked again: Since there is also no Nirvana, why did they pass away in the twin Sala trees? The master said: The white sun does not move its wheel. The monk asked: Clarity and ignorance, their nature is not two, what is the nature of not two? The master said: Dawn does not reveal.
A monk asked: The person on the other side of letting go, why does he not reside in the proper position? The master said: Great merit does not govern. The monk asked: The person on this side of returning, why does he not fall into a biased direction? The master said: Ultimate transformation is without action.
問向道莫去。歸來背父。如何得不背父去。師曰。切忌回頭。
問心心放下難。如何是放下底人。師曰。擔取去。
問僧洞山道。龍吟枯木。異響難聞。如何是異響。曰不會。師曰善解龍吟。
問是處是慈氏。無門無善財。為甚麼卻道。琉璃殿上無知識。師曰。拆殿了相見。
瞎全真問。某甲三十年來。打疊妄心不下。乞師方便。師曰。汝妄心有來多少時也。未審本來有妄心否。祇如妄心作么生斷。只者妄心斷。即是不斷。即是真聞。廓然作禮而去。
晚年幽居多暇。嘗拈掇宏智百頌曰。從容庵錄。又著請益錄。踵碧巖。後塵開寶鏡重垢。甚有補於宗門。師天資敏利。百家之學。無不淹通。三閱大藏。首尾熟貫。有祖燈錄。六十二卷。釋氏新聞鳴道集。辨宗說心經風鳴禪悅法喜集。若干卷。凈土仰山洪濟。萬壽四剎。皆有錄行世。以元定宗元年丙午後四月五日示疾。七日書偈曰。八十一年。只此一語。珍重諸人。切莫錯舉遂逝世。壽八十一生。宋乾道二年丙戌。僧臘六十。茶毗于通玄門外。舍利無數。諸方門人分而塔焉。
□□府竹林巨川海禪師
有風鈴頌曰。銅唇鐵舌太尖新。樓角懸來不記春。言外百千三昧法。因風說與箇中人。
學士陳秀王嘗問。萬松彌勒
【現代漢語翻譯】 現代漢語譯本 問：如果我背離正道，就會背棄我的父親。怎樣才能不背棄父親而又能遵循正道呢？ 師父說：切記不要回頭。
問：我的心難以放下。怎樣才能成為一個真正放下的人呢？ 師父說：那就把它擔起來走吧。
有僧人問洞山（含義未知）道：『龍吟于枯木，異響難以聽聞。』什麼是異響？ 洞山回答：『我不知道。』 師父說：『你很善於理解龍吟。』
問：到處都是慈氏（Maitreya，彌勒菩薩的別名），沒有門也沒有善財（Sudhana，善財童子）。為什麼卻說『琉璃殿上無知識』？ 師父說：拆掉殿宇，我們就能相見了。
瞎全真（含義未知）問：我三十年來，一直無法放下妄心，請師父指點。 師父說：你的妄心存在多久了？你原本就有妄心嗎？如果真的有妄心，你打算怎麼斷除它？想要斷除妄心，就是不斷除。不斷除就是真聞。』 瞎全真聽后，豁然開朗，行禮而去。
晚年隱居生活悠閑，我經常研讀宏智（Hongzhi Zhengjue，禪宗大師）的《百頌》和《從容庵錄》，還著有《請益錄》，追隨碧巖（Bi Yan，禪宗大師）的足跡，重開寶鏡，這對宗門大有裨益。師父天資聰穎，對各家學說無不精通。曾三次閱讀大藏經，對經文首尾貫通。著有《祖燈錄》六十二卷、《釋氏新聞鳴道集》、《辨宗說心經風鳴禪悅法喜集》等若干卷。凈土仰山洪濟（Hongji Temple，寺廟名）、萬壽（Wanshou Temple，寺廟名）等四座寺廟，都有他的事蹟流傳於世。元定宗元年（1246年）丙午年後四月五日，師父示疾，七日書寫偈語說：『八十一年，只有這一句話。珍重各位，切莫錯解。』說完便逝世，享年八十一歲。宋乾道二年（1166年）丙戌，僧臘六十年。在通玄門外火化，舍利無數，各方門人分而建塔供奉。
□□府竹林巨川海禪師（Zhulin Juchuanhai，禪師名）
作風鈴頌曰：銅唇鐵舌太尖新，樓角懸來不記春。言外百千三昧法，因風說與箇中人。
學士陳秀王（Chen Xiuwang，人名）曾問萬松彌勒（Wansong Mile，禪師名）：
English version Question: If I turn away from the Dao, I will be turning my back on my father. How can I avoid turning my back on my father while still following the Dao? The Master said: 'Be sure not to look back.'
Question: It is difficult to let go of the mind. How can one become a person who has truly let go? The Master said: 'Then carry it with you.'
A monk asked Dongshan (unknown meaning): 'The dragon roars in the withered tree, but the unusual sound is hard to hear.' What is the unusual sound? Dongshan replied: 'I don't know.' The Master said: 'You are good at understanding the dragon's roar.'
Question: Everywhere is Maitreya (Maitreya, name of a Bodhisattva), there is no gate and no Sudhana (Sudhana, name of a boy). Why then do you say, 'In the crystal palace there is no knowledge'? The Master said: 'Tear down the palace, and we shall meet.'
The blind Quan Zhen (unknown meaning) asked: 'For thirty years, I have been unable to subdue my deluded mind. I beg the Master for guidance.' The Master said: 'How long has your deluded mind existed? Did you originally have a deluded mind? If there really is a deluded mind, how do you intend to cut it off? Wanting to cut off the deluded mind is not cutting it off. Not cutting it off is true hearing.' Upon hearing this, the blind Quan Zhen was enlightened, bowed, and departed.
In his later years, living in seclusion with much leisure, I often studied Hongzhi's (Hongzhi Zhengjue, a Chan master) 'Hundred Odes' and 'Record of Serenity Hermitage,' and also wrote the 'Record of Seeking Instruction,' following in the footsteps of Bi Yan (Bi Yan, a Chan master), reopening the precious mirror, which greatly benefited the Chan school. The Master was naturally intelligent and well-versed in all schools of thought. He had read the Tripitaka three times and was thoroughly familiar with the scriptures from beginning to end. He wrote the 'Record of the Patriarchal Lamp' in sixty-two volumes, the 'Shi Shi News Ming Dao Collection,' and the 'Distinguishing Sects and Explaining the Mind Sutra Wind Sound Chan Joy Dharma Bliss Collection,' and several other volumes. In the Pure Land Yangshan Hongji (Hongji Temple, name of a temple), Wanshou (Wanshou Temple, name of a temple), and four other temples, his deeds are still circulated in the world. In the first year of Emperor Dingzong of Yuan (1246), on the fifth day of the fourth month after Bingwu, the Master showed signs of illness. On the seventh day, he wrote a verse saying: 'Eighty-one years, only this one sentence. Cherish everyone, do not misunderstand.' After saying this, he passed away at the age of eighty-one. In the second year of Qiandao of the Song Dynasty (1166), Bingxu, he had been a monk for sixty years. He was cremated outside Tongxuan Gate, and there were countless relics. Disciples from all directions divided them and built pagodas to enshrine them.
Zen Master Zhulin Juchuanhai (Zhulin Juchuanhai, name of a Zen master) of □□ Prefecture
Composed a verse on the wind chime, saying: 'Copper lips and iron tongue, so sharp and new, Hanging from the corner of the building, I don't remember the spring. Beyond words, hundreds of thousands of Samadhi Dharmas, Are spoken by the wind to those within.'
Scholar Chen Xiuwang (Chen Xiuwang, name of a person) once asked Wansong Mile (Wansong Mile, name of a Zen master):
【English Translation】 English version Question: If I turn away from the Dao, I will be turning my back on my father. How can I avoid turning my back on my father while still following the Dao? The Master said: 'Be sure not to look back.'
Question: It is difficult to let go of the mind. How can one become a person who has truly let go? The Master said: 'Then carry it with you.'
A monk asked Dongshan (unknown meaning): 'The dragon roars in the withered tree, but the unusual sound is hard to hear.' What is the unusual sound? Dongshan replied: 'I don't know.' The Master said: 'You are good at understanding the dragon's roar.'
Question: Everywhere is Maitreya (Maitreya, name of a Bodhisattva), there is no gate and no Sudhana (Sudhana, name of a boy). Why then do you say, 'In the crystal palace there is no knowledge'? The Master said: 'Tear down the palace, and we shall meet.'
The blind Quan Zhen (unknown meaning) asked: 'For thirty years, I have been unable to subdue my deluded mind. I beg the Master for guidance.' The Master said: 'How long has your deluded mind existed? Did you originally have a deluded mind? If there really is a deluded mind, how do you intend to cut it off? Wanting to cut off the deluded mind is not cutting it off. Not cutting it off is true hearing.' Upon hearing this, the blind Quan Zhen was enlightened, bowed, and departed.
In his later years, living in seclusion with much leisure, I often studied Hongzhi's (Hongzhi Zhengjue, a Chan master) 'Hundred Odes' and 'Record of Serenity Hermitage,' and also wrote the 'Record of Seeking Instruction,' following in the footsteps of Bi Yan (Bi Yan, a Chan master), reopening the precious mirror, which greatly benefited the Chan school. The Master was naturally intelligent and well-versed in all schools of thought. He had read the Tripitaka three times and was thoroughly familiar with the scriptures from beginning to end. He wrote the 'Record of the Patriarchal Lamp' in sixty-two volumes, the 'Shi Shi News Ming Dao Collection,' and the 'Distinguishing Sects and Explaining the Mind Sutra Wind Sound Chan Joy Dharma Bliss Collection,' and several other volumes. In the Pure Land Yangshan Hongji (Hongji Temple, name of a temple), Wanshou (Wanshou Temple, name of a temple), and four other temples, his deeds are still circulated in the world. In the first year of Emperor Dingzong of Yuan (1246), on the fifth day of the fourth month after Bingwu, the Master showed signs of illness. On the seventh day, he wrote a verse saying: 'Eighty-one years, only this one sentence. Cherish everyone, do not misunderstand.' After saying this, he passed away at the age of eighty-one. In the second year of Qiandao of the Song Dynasty (1166), Bingxu, he had been a monk for sixty years. He was cremated outside Tongxuan Gate, and there were countless relics. Disciples from all directions divided them and built pagodas to enshrine them.
Zen Master Zhulin Juchuanhai (Zhulin Juchuanhai, name of a Zen master) of □□ Prefecture
Composed a verse on the wind chime, saying: 'Copper lips and iron tongue, so sharp and new, Hanging from the corner of the building, I don't remember the spring. Beyond words, hundreds of thousands of Samadhi Dharmas, Are spoken by the wind to those within.'
Scholar Chen Xiuwang (Chen Xiuwang, name of a person) once asked Wansong Mile (Wansong Mile, name of a Zen master):
菩薩。為甚麼不修禪定。不斷煩惱。松曰。真心本凈故不修禪。定妄想本空故。不斷煩惱。又問。香山大潤。潤曰。禪心已定不須。更修斷盡煩惱。不須更斷。后持以問師。師曰。本無禪定煩惱。公曰。惟此為快耳。
續燈正統卷三十五 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷三十六
南海普陀嗣祖沙門西蜀 性統 編集
曹洞宗
大鑒下第二十四世
報恩秀禪師法嗣
順天府萬壽雪庭福𥙿禪師
字好問。太原文水張氏子。生宋寧宗嘉泰癸亥。九歲日誦千言。里中有聖小兒稱。未幾遭世變。失天倫所在。煢絕無依。道逢老比丘。勸令學佛。且曰。汝能誦法華足矣。師曰。學佛止是乎。比丘異之。偕謁休林古佛于仙巖。古佛納之。為祝髮受具。當嘉定甲申。與雙溪廣。同事者七年。次參萬松于燕之報恩。松一見便許入室。問子從何得個訊息。便恁么來。師曰。老老大大。向學人手裡納敗。曰老僧過在甚處。師曰。學人禮拜。暫為和尚蓋覆卻。松奇之。於是親炙者十年。值壬辰之變。祖剎荒蕪。尋承萬松海云。見招遂有少林之命。自是道益隆名益著。學者日益廣。元世祖居潛邸。命師作資戒。會元定宗戊申。詔住和林。興國辛亥憲宗
【現代漢語翻譯】 現代漢語譯本 問：菩薩為什麼不修習禪定，不斷除煩惱？ 松（指萬松行秀禪師）回答說：『因為真心本來清凈，所以不必修禪定；妄想本來是空，所以不必斷除煩惱。』 又問：香山大潤禪師說：『禪心已經安定，不需要再修習；煩惱已經斷盡，不需要再斷除。』 後來（有人）拿著這些話去問（萬松行秀）禪師，禪師說：『本來就沒有禪定和煩惱。』 （提問的）人說：『只有這樣才覺得痛快啊！』
《續燈正統》卷三十五 《卍新續藏》第84冊 No. 1583 《續燈正統》
《續燈正統》卷三十六
南海普陀嗣祖沙門西蜀 性統 編集
曹洞宗
大鑒慧能下第二十四世
報恩秀禪師法嗣
順天府萬壽雪庭福裕（禪師名號）禪師
字好問，太原文水人張氏之子。生於宋寧宗嘉泰癸亥年（1203年）。九歲時每天能背誦千字，鄉里中人稱他為『聖小兒』。不久遭遇戰亂，失去了父母的下落，孤獨無依。在路上遇到一位老比丘，勸他學佛，並且說：『你能夠背誦《法華經》就足夠了。』禪師說：『學佛只是這樣嗎？』比丘覺得他很特別，於是帶他去仙巖拜見休林古佛。古佛接納了他，為他剃度並授具足戒。在嘉定甲申年（1224年），與雙溪廣（禪師名號）一起共事七年。之後參拜燕地報恩寺的萬松行秀（禪師名號），萬松行秀一見便允許他進入內室。問：『你從哪裡得到的訊息，就這樣來了？』禪師說：『老老大大（指萬松行秀禪師），卻在學人手裡認輸。』（萬松行秀）說：『老僧哪裡錯了？』禪師說：『學人禮拜，暫時為和尚您遮蓋過去。』萬松行秀覺得他很奇特。於是親近侍奉了十年。正值壬辰年（1232年）的變亂，祖庭寺廟荒蕪。不久承蒙萬松行秀和海云印簡（禪師名號）的邀請，於是有了住持少林寺的任命。從此以後，道行日益興隆，名聲日益顯著，前來學習的人也日益增多。元世祖忽必烈在潛邸時，命禪師為他授菩薩戒。到元定宗戊申年（1248年），詔令禪師住持和林。興國辛亥年（1251年），憲宗蒙哥
【English Translation】 English version Question: Why doesn't a Bodhisattva cultivate Chan (Zen) meditation and cease afflictions (kleshas)? Song (referring to WanSong XingXiu Zen Master) replied: 'Because the true mind is inherently pure, there is no need to cultivate Chan meditation; because deluded thoughts are inherently empty, there is no need to cease afflictions.' Another question: Great Master Darun of Xiangshan said: 'The Chan mind is already stable, no need to cultivate further; afflictions are already exhausted, no need to cease further.' Later, (someone) took these words to ask (WanSong XingXiu) Zen Master, the Zen Master said: 'Originally, there is no Chan meditation and afflictions.' The (questioner) said: 'Only this feels delightful!'
Continued Lamp Transmission, Orthodox Edition, Volume 35 Supplement to the Wan (卍) Tripitaka, New Series, Volume 84, No. 1583, Continued Lamp Transmission, Orthodox Edition
Continued Lamp Transmission, Orthodox Edition, Volume 36
Compiled by XingTong, a Shramana of Nanhai Putuo, Successor to the Ancestors, from Western Shu
Caodong (Soto) School
24th Generation from Dajian Huineng (the Sixth Patriarch)
Dharma Successor of Zen Master Baoen Xiu
Zen Master Xueting Fuyu (Zen Master's title) of Wanshou Monastery, Shuntian Prefecture
His style name was Haowen, son of the Zhang family of Wenshui, Taiyuan. He was born in the year Guihai (1203 AD) during the Jiatai reign of Emperor Ningzong of the Song Dynasty. At the age of nine, he could recite a thousand words a day, and the people in his village called him a 'holy child'. Before long, he encountered the chaos of war and lost track of his parents, becoming lonely and without support. On the road, he met an old Bhikkhu (monk) who advised him to study Buddhism, saying: 'It is enough if you can recite the Lotus Sutra.' The Zen Master said: 'Is studying Buddhism only this?' The Bhikkhu found him extraordinary and took him to Xiyan to meet the Ancient Buddha Xiulin. The Ancient Buddha accepted him, shaved his head, and gave him the complete precepts. In the year Jiashen (1224 AD) during the Jiading reign, he worked together with Shuangxi Guang (Zen Master's title) for seven years. After that, he visited WanSong XingXiu (Zen Master's title) at Baoen Monastery in Yan. WanSong XingXiu allowed him to enter his private chamber upon seeing him. He asked: 'From where did you get the news, and come here like this?' The Zen Master said: 'Old and great (referring to WanSong XingXiu Zen Master), yet you admit defeat in the hands of a student.' (WanSong XingXiu) said: 'Where did the old monk go wrong?' The Zen Master said: 'This student bows and temporarily covers it up for you, Venerable.' WanSong XingXiu found him extraordinary. Thereupon, he attended upon him closely for ten years. It was during the chaos of the year Renchen (1232 AD) that the ancestral temple was deserted. Soon after, he received invitations from WanSong XingXiu and Haiyun YinJian (Zen Master's title), and thus received the appointment to be the abbot of Shaolin Monastery. From then on, his practice flourished, his reputation grew, and the number of students increased daily. When Emperor Shizu (Kublai Khan) of the Yuan Dynasty was still residing in his potential residence, he ordered the Zen Master to give him the Bodhisattva precepts. In the year Wushen (1248 AD) during the reign of Emperor Dingzong of the Yuan Dynasty, he was ordered to reside in Helin. In the year Xinhai (1251 AD) during the reign of Emperor Xianzong (Mongke)
徴。至北庭行在所。問道言簡帝心。庚申元世祖踐祚。俾師總領釋教。復僧尼得廢寺。二百三十有六區。仍賜光宗正辨禪師。號。為師建精舍于故里。曰報恩。給田飯眾。寵錫甚至。時萬壽虛席。眾請師主之。尋分建和林燕薊長安太原洛陽諸剎。至元辛未春。詔天下釋子。大集京師。師之眾居三之一。濟濟可觀。上喜之。師穎悟異常。三閱大藏。成誦而後已。誘掖後學無倦色。通群書善翰墨吟詠。其上堂。普說幾十萬言。門人請梓。師叱曰。此吾一時遊戲所發。佛祖妙道。安可以形跡為哉。竟止之。既老倦于接納。歸隱嵩陽焉。
僧問。如何是祖師西來意。師曰。待乳峰點頭。即向汝道。
問如何是向上尊貴一路。師曰。漁歌驚起沙汀鷺。飛入蘆花不見蹤。
問僧道源不遠。性海非遙。且道。畢竟在甚麼處。僧擬議。師便喝。
問如何是西來大意。師曰。官不容針。曰一花五葉時如何。師曰。私通車馬。曰與么則少林一曲。國師唱去也。師曰。誰買黃金鑄子期。
問逢山開路。遇水安橋時如何。師曰。四十九年空費力。一千七百枉施功。曰如何得超然。獨拔今時去。師曰。逢山開路。遇橋渡水。
問僧面壁石。有人看見達磨么。曰今日幸遇和尚。師曰。拄杖子亦幸遇。上座遂打
。僧作禮曰。恩大難酬。師擲下杖曰。脹殺懷州牛。
師襟度夷坦。豐神閑靜。說法三十餘年。如鼓雷霆揭日月。繼踵前賢。標準後學綽有古上遺風。至於涸池出泉古殿。光生屢致祥瑞。師皆誡勿言。乙亥秋七月二十日。示微疾。書偈告終。壽七十三。臘五十二。塔于寺西塢。后至仁宗履位。初贈號追封。命詞臣撰文表其塔。尊隆特甚。其為天子追慕。永嘆有如此。
順天府報恩林泉從倫禪師
參萬松。于阿那律得天眼因緣。有省悟。向上眼舉似松。松問。如何是向上眼。師曰瞎。松曰。真個瞎那。師曰瞎瞎。松頷之。后出世住萬壽。
上堂。禪禪非正非偏。無意路有單傳。超今邁古絕後光前。但能亡影跡。何必守蹄筌。直指人心。即佛乘。槎客是張驀。九年面壁無餘事。夜半金烏掛碧天。
元至元壬申。世祖詔入內殿。與帝師論道。且命師發揮禪學大旨。師為舉圭峰禪源詮。對曰。禪梵語也。此云思惟。修亦名靜慮。皆定慧之通稱。為萬德之源。故名法性。亦是眾生迷悟之源。故名如來藏。亦即諸佛萬德之源。故名佛性。然不無淺深階級之殊。其帶異計。欣上厭下。而修者名外道禪。正信因果。亦以欣厭。而修者是凡夫禪。悟我空偏真之理。而修者是小乘禪。悟我法二空真理。而修
【現代漢語翻譯】 僧人行禮說：『恩情深重難以報答。』 禪師扔下手杖說：『脹死了懷州的牛。』
禪師心胸坦蕩，風度閒適安靜。說法三十餘年，如同雷霆轟鳴，日月昭彰。繼承前賢，成為後學的典範，頗有古時高僧的遺風。至於枯竭的池塘涌出泉水，古老的殿堂發出光芒，屢次出現祥瑞，禪師都告誡不要聲張。乙亥年（1275年）秋七月二十日，略感不適，寫下偈語告別。享年七十三歲，僧臘五十二年。塔葬于寺廟西邊的山塢。後來到了仁宗皇帝即位，最初追贈謚號，命令詞臣撰寫文章表彰他的塔，尊崇隆重至極。他被天子追思懷念，長久嘆息，就是這樣。
順天府報恩林泉從倫禪師
參學萬松行秀禪師，在阿那律（Aniruddha, 佛陀十大弟子之一，以天眼第一著稱）的天眼因緣中，有所省悟。將向上之眼舉示萬松行秀禪師，萬松行秀禪師問：『如何是向上眼？』 禪師回答：『瞎。』 萬松行秀禪師說：『真的瞎了嗎？』 禪師回答：『瞎瞎。』 萬松行秀禪師認可了他的見解。後來出世住持萬壽寺。
上堂說法。禪，禪既非正也非偏。無意之路有單傳。超越古今，絕後光前。但能忘卻一切影跡，何必拘泥於言語文字。直指人心，即是佛乘。槎客就是張驀。九年面壁沒有什麼其他的事情，（只是爲了）夜半金烏掛在碧藍的天空。
元朝至元壬申年（1272年），世祖皇帝下詔讓禪師進入內殿，與帝師討論佛法。並且命令禪師發揮禪學的精要。禪師引用圭峰宗密的《禪源詮》回答說：『禪是梵語，翻譯成漢語是思惟。修也叫做靜慮，都是定和慧的通稱，是萬德的根源，所以叫做法性。也是眾生迷惑和覺悟的根源，所以叫做如來藏。也就是諸佛萬德的根源，所以叫做佛性。然而禪的境界不無淺深階級的差別。那些帶有不同計較，欣求上界，厭惡地獄的，而修習禪定的人，叫做外道禪。正信因果，也以欣求厭惡之心而修習禪定的人，是凡夫禪。領悟我空偏真之理，而修習禪定的人，是小乘禪。領悟我法二空真理，而修
【English Translation】 The monk bowed and said, 'Your kindness is immense and difficult to repay.' The master threw down his staff and said, 'It would bloat a Huai Zhou ox to death.'
The master had a broad mind and a serene demeanor. He lectured on the Dharma for more than thirty years, like thunder rumbling and the sun and moon shining brightly. He followed in the footsteps of his predecessors and became a model for later learners, possessing the legacy of ancient high monks. As for the dried-up pond that produced springs, and the ancient hall that emitted light, repeatedly bringing auspicious signs, the master always warned against speaking of them. On the twentieth day of the seventh month in the autumn of the Yi Hai year (1275), he showed slight illness and wrote a verse to bid farewell. He lived to be seventy-three years old, with fifty-two years as a monk. His stupa was built in the western valley of the temple. Later, when Emperor Renzong ascended the throne, he initially posthumously conferred a title and ordered court officials to write an inscription to commend his stupa, with extreme reverence and honor. The emperor's remembrance and sighing for him were like this.
Chan Master Cong Lun of Bao'en Linquan Temple in Shuntian Prefecture
He studied with Chan Master Wan Song Xing Xiu, and through the karmic connection of Aniruddha (one of the ten major disciples of the Buddha, known for being foremost in divine vision) and his divine eye, he had some realization. He showed his 'upward-pointing eye' to Chan Master Wan Song Xing Xiu, who asked, 'What is the upward-pointing eye?' The Chan master replied, 'Blind.' Chan Master Wan Song Xing Xiu said, 'Really blind?' The Chan master replied, 'Blind, blind.' Chan Master Wan Song Xing Xiu acknowledged his understanding. Later, he came forth to reside at Wanshou Temple.
Ascending the hall to preach. Chan, Chan is neither right nor biased. The path of no intention has a single transmission. It transcends the past and present, surpassing those before and illuminating those after. If one can forget all traces, why be attached to words and letters? Directly pointing to the human mind is the Buddha Vehicle. The raft traveler is Zhang Mo. Nine years of facing the wall had no other purpose than to see the golden crow hanging in the blue sky at midnight.
In the Ren Shen year of the Zhiyuan era of the Yuan Dynasty (1272), Emperor Shizu issued an edict for the Chan master to enter the inner palace and discuss the Dharma with the imperial preceptor. He also ordered the Chan master to expound on the essence of Chan Buddhism. The Chan master quoted Guifeng Zongmi's 'Chan Source Explanation' and replied, 'Chan is a Sanskrit word, translated into Chinese as 'thinking.' Cultivation is also called 'quiet contemplation,' both being common terms for Samadhi (定) and Prajna (慧), the source of all virtues, hence it is called Dharmata (法性). It is also the source of sentient beings' delusion and enlightenment, hence it is called Tathagatagarbha (如來藏). It is also the source of all the virtues of the Buddhas, hence it is called Buddha-nature (佛性). However, there are differences in the depth and stages of Chan. Those who have different calculations, seeking the upper realms and disliking the lower realms, and cultivate meditation are called heretical Chan. Those who have correct faith in cause and effect, and also cultivate meditation with a mind of seeking and disliking, are ordinary people's Chan. Those who realize the principle of the emptiness of self and the partial truth, and cultivate meditation are Hinayana Chan. Those who realize the truth of the emptiness of both self and Dharma, and cultivate
者是大乘禪。若頓悟自心。本來清凈。元無煩惱。及與菩提。一切智慧。本自具足。依此而修。是最上乘禪。亦名如來。最清凈禪。達磨西來。遞代相傳者是也。帝曰。在先有問。皆言無說。如今何卻有說喋喋耶。師曰。理本無說。事則千差。帝曰。何謂理無言說。師曰。理與神會。如人食蜜。若問蜜之色相。可以紫白言。若味則有難於啟口。帝謂帝師曰。此語非耶是耶。帝師曰。此與教中甚深般若無異。帝復問祖師公案。師舉六祖非風幡動。仁者心動話對之。帝師詰曰。實風幡動。何名心動。師豎拂子。拂一拂曰。且道。是甚麼動。帝師無語。師曰。不可更道。一切唯心萬法唯識也。帝為稱善。
示眾。北斗似杓。南斗似瓢。任伊斟酌。暖日涼飆。冬至寒食一百五。須知節令不相饒。到此莫有解吞吐者么。僧問。法眼道。我二十年。只作境話會。既不作境話會。畢竟作么生會。師曰。猿抱子歸青嶂里。鳥銜花落碧巖前。
示眾。若論此事。如丹鳳衝霄。不留朕跡。直得星攢碧落。月浸丹墀。翡翠簾垂。燭香人靜。當此之際。那容喘息。寧許窺窬。密室不通風。玄關難厝足。雖然要不出一點靈犀明。宇宙那分東土與西干。
至元辛巳十月二十。聖旨就大都憫忠寺。聚道藏偽經。除道德經外。盡行燒
【現代漢語翻譯】 現代漢語譯本：這是大乘禪。如果頓悟自心，本來就是清凈的，原本沒有煩惱，以及菩提（覺悟），一切智慧，本來就具足。依照這個來修行，是最上乘的禪。也叫做如來（佛陀）最清凈的禪。達磨（菩提達摩）西來，一代代相傳的就是這個。皇帝說：『先前的問題，都說沒有說，現在為什麼卻喋喋不休地說呢？』 師父說：『理體本來就無法用言語表達，事相則千差萬別。』 皇帝說：『什麼叫做理無法用言語表達？』 師父說：『理只能用心領神會，就像人吃蜂蜜一樣，如果問蜂蜜的顏色，可以用紫白來形容，如果問味道，就難以啟齒了。』 皇帝對帝師說：『這話是對還是不對？』 帝師說：『這和教中的甚深般若（智慧）沒有區別。』 皇帝又問祖師的公案，師父舉了六祖慧能『不是風動，不是幡動，是仁者心動』的話來回答。帝師詰問說：『確實是風幡在動，為什麼說是心動呢？』 師父豎起拂塵，拂了一下說：『且說，是什麼在動？』 帝師無話可說。師父說：『不可再說，一切唯心，萬法唯識啊。』 皇帝稱讚說好。 師父開示大眾說：『北斗星像個勺子，南斗星像個瓢。任憑你們斟酌。溫暖的太陽，涼爽的風。冬至（節氣）到寒食節（節日）一百零五天。要知道節令不相饒。到這裡莫非有能理解吞吐之意的人嗎？』 有僧人問：『法眼禪師說：我二十年，只作境話會。既然不作境話會，到底作什麼會？』 師父說：『猿猴抱著小猴回到青色的山裡，鳥兒銜著花落在碧綠的巖石前。』 師父開示大眾說：『如果談論這件事，就像丹鳳衝向天空，不留下痕跡。直接到達星辰聚集的碧空，月光浸潤著紅色的臺階。翡翠簾子低垂，燭光香氣，人很安靜。在這個時候，哪裡容得下喘息？哪裡允許窺視？密室不通風，玄關難以落腳。雖然要不露一點靈犀的光明，宇宙哪裡分得清東土（中國）和西干（西方）？』 至元（元朝年號，公元1264-1294年）辛巳年十月二十日，聖旨在大都（今北京）憫忠寺，聚集道藏偽經，除了道德經外，全部燒掉。
【English Translation】 English version: This is Mahayana Chan (Zen Buddhism). If one suddenly awakens to one's own mind, it is originally pure, without afflictions, and with Bodhi (enlightenment), and all wisdom is inherently complete. To cultivate according to this is the supreme Chan. It is also called the Tathagata's (Buddha's) purest Chan. This is what was transmitted by Bodhidharma from the West, generation after generation. The Emperor said, 'In previous questions, you all said there was nothing to say, but now why are you talking incessantly?' The Master said, 'The principle is inherently unspeakable, but phenomena are infinitely diverse.' The Emperor said, 'What does it mean that the principle is unspeakable?' The Master said, 'The principle can only be understood through spiritual communion, like a person eating honey. If you ask about the color of honey, you can describe it as purple or white, but if you ask about the taste, it is difficult to put into words.' The Emperor said to the Imperial Teacher, 'Is this statement right or wrong?' The Imperial Teacher said, 'This is no different from the profound Prajna (wisdom) in the teachings.' The Emperor then asked about a Koan (Zen riddle) of the Patriarchs, and the Master cited the Sixth Patriarch Huineng's words, 'It is not the wind moving, it is not the flag moving, it is the mind of the benevolent that is moving' to answer him. The Imperial Teacher questioned, 'It is indeed the wind and flag moving, why do you say it is the mind moving?' The Master raised his whisk and flicked it once, saying, 'Tell me, what is moving?' The Imperial Teacher was speechless. The Master said, 'It cannot be said further, everything is only mind, all phenomena are only consciousness.' The Emperor praised it as good. The Master addressed the assembly, saying, 'The Big Dipper resembles a ladle, the Southern Dipper resembles a gourd. Let you all ladle and measure as you please. Warm sun, cool breeze. From the Winter Solstice (solar term) to the Hanshi Festival (Cold Food Festival) is one hundred and five days. You must know that the seasons do not forgive each other. Is there anyone here who can understand the meaning of swallowing and spitting?' A monk asked, 'Zen Master Fayan said, 'For twenty years, I have only understood it as a matter of circumstances.' Since it is not understood as a matter of circumstances, what exactly is it understood as?' The Master said, 'The monkey carries its cub back to the green mountains, the bird carries a flower and drops it in front of the green rocks.' The Master addressed the assembly, saying, 'If we discuss this matter, it is like a phoenix soaring into the sky, leaving no trace. Directly reaching the azure sky where stars gather, the moonlight soaking the red steps. Emerald curtains hang low, candlelight and incense, people are quiet. At this time, where is there room for breathing? Where is peeking allowed? The secret room is not ventilated, the mysterious gate is difficult to set foot in. Although it is necessary to not reveal a bit of the bright light of spiritual connection, how can the universe distinguish between the Eastern Land (China) and the Western Land (the West)?' On the twentieth day of the tenth month of the Xin Si year of the Zhiyuan era (Yuan Dynasty, 1264-1294 AD), by imperial decree, at the Minzhong Temple in Dadu (present-day Beijing), the false scriptures of the Daoist Canon were gathered, and all were burned except for the Tao Te Ching.
毀。命師舉火。師承旨以火炬。打圓相曰。諸仁者。祇如上清玉樞。三洞靈文。還曾證此火。光三昧也無。若也證得。家有北斗經。人口保安寧。其或未然。從此灰飛煙滅盡。任伊到處覓。天尊急著眼看。遂擲火炬偽經。隨炬而盡。
吾舍從寬禪師
臨終問其次兄曰。佛祖父母。我今一箭。射殺二哥。以為何如。隨整襟坐脫焉。
順天府華嚴全一至溫禪師
字其玉。刑州郝氏子。生宋寧宗嘉定丁丑。幼聰敏異常。兒六歲。見寂照善應對。照曰。汝其為釋乎。師心許之。會照避亂。遠隱遼西。乃從照上首。辨庵訥祝髮。當理宗紹定戊子也。聞無還富開法萬壽。蒞眾甚嚴。師偕十僧。往佐之。師好學博記多聞。論辨無礙。參萬松典侍司。凡松所示。一聞輒了。松常令代應對。機鋒不可犯。遂得記。太保劉文貞。以師有經世才。數薦于上。世祖詔見。與語大悅。留內庭者三載。于王化多有贊翊理授以官。師辭曰。天下佛法流通。實僧至愿。富貴非所望也。世祖嘉之。賜號佛國普安大禪師。憲宗末年。緇羽之士。各為違言。以相傾上命。聚訟于和。林剖決真。偽師從少林諸師辨之道。士義墮。自是法道大興。至元丁卯五月。示寂于桓州天宮寺。異香遠聞者三晝夜。火浴心舌。牙齒不壞。後有掊其地。
【現代漢語翻譯】 現代漢語譯本：燒燬。命令僧人點火。僧人遵照命令拿著火炬，打了一個圓圈說：『各位仁者，就像上清玉樞和三洞靈文，可曾驗證過這種火光三昧嗎？如果驗證過，家裡有《北斗經》，人口就能保安寧。如果還沒有驗證過，從此灰飛煙滅，任憑你們到處尋找。』天尊急忙睜開眼睛看，於是將火炬和偽經一起扔掉，全部燒盡。
吾舍從寬禪師
臨終時問他的二哥說：『佛祖和父母，我現在一箭射殺了二哥，你覺得怎麼樣？』隨即整理衣襟，坐著圓寂了。
順天府華嚴全一至溫禪師
字其玉，刑州郝氏之子。生於宋寧宗嘉定丁丑年（1217年）。從小就非常聰明。六歲時，見到寂照善於應對，寂照說：『你大概要做和尚吧？』禪師心裡認可了。適逢寂照避亂，遠隱居於遼西，於是跟隨寂照的上首弟子辨庵訥剃度出家，當時是理宗紹定戊子年（1228年）。聽說無還富在萬壽寺開法，管理大眾非常嚴格，禪師和十個僧人一起去輔佐他。禪師好學博記，見聞廣博，論辯沒有障礙。參訪萬松典侍司，凡是萬松所指示的，一聽就明白。萬松常常讓他代替自己應對，他的機鋒銳不可當。於是被記錄下來。太保劉文貞認為禪師有經世之才，多次向皇上推薦他。世祖皇帝下詔召見，和他談話后非常高興，留在內廷三年。他對王化有很多贊助和輔佐，皇上想授予他官職。禪師推辭說：『天下佛法流通，實在是僧人的最大願望，富貴不是我所期望的。』世祖皇帝嘉獎了他，賜號為佛國普安大禪師。憲宗末年，僧人和道士各自發表違背事實的言論，互相傾軋，皇上下令在和林剖決真偽，禪師跟隨少林寺的眾位僧人辯論道義，道士們理屈詞窮。從此佛法大興。至元丁卯年（1287年）五月，在桓州天宮寺圓寂。奇異的香味遠播三晝夜。火化后，心、舌和牙齒沒有損壞。後來有人挖掘他的墓地。
【English Translation】 English version: Destroy. The master ordered a monk to light the fire. The monk, following the order, held the torch and made a circular motion, saying, 'All of you, have the Shangqing Jade Pivot and the Three Caves Spiritual Texts ever verified this Samadhi of Fire Light? If they have verified it, having the 'Beidou Sutra' (The Big Dipper Scripture) at home will ensure the peace and security of the family. If they have not, then from this point on, everything will be reduced to ashes, and you can search for it everywhere.' The Celestial Worthy hurriedly opened his eyes to look, and then threw the torch and the false scripture together, burning them all to ashes.
Chan Master Congkuan of Wu She
On his deathbed, he asked his second elder brother, 'Buddha and parents, I have now shot my second brother with an arrow. What do you think?' Then he straightened his robes and sat in meditation, passing away peacefully.
Chan Master Quan Yi Zhi Wen of Huayan Temple in Shuntian Prefecture
His courtesy name was Qiyu, and he was the son of the Hao family of Xingzhou. He was born in the Dingchou year of the Jiading era of Emperor Ningzong of the Song Dynasty (1217 AD). From a young age, he was exceptionally intelligent. At the age of six, he saw Jizhao, who was skilled in responding to questions, and Jizhao said, 'You will probably become a monk, right?' The master agreed in his heart. When Jizhao fled to avoid the chaos and lived in seclusion in western Liaoning, he followed Bian'an Ne, the leading disciple of Jizhao, and had his head shaved, which was in the Wuzi year of the Shaoding era of Emperor Lizong (1228 AD). He heard that Wu Huanfu was opening the Dharma at Longevity Temple, managing the community very strictly, and the master went with ten monks to assist him. The master was studious, knowledgeable, and eloquent, with no obstacles in debate. He visited Wan Song, the Dian Shi Si (a court official), and understood everything Wan Song showed him at once. Wan Song often had him respond on his behalf, and his sharp wit was irresistible. So he was recorded. Grand Protector Liu Wenzhen thought that the master had the talent to manage the world and recommended him to the emperor several times. Emperor Shizu summoned him and was very pleased after talking to him, keeping him in the inner court for three years. He provided much assistance and support to the Wang Hua (royal transformation), and the emperor wanted to grant him an official position. The master declined, saying, 'The circulation of the Buddha Dharma throughout the world is truly the greatest wish of a monk, and wealth and honor are not what I desire.' Emperor Shizu praised him and bestowed upon him the title of Great Chan Master of Universal Peace of the Buddha Country. At the end of the reign of Emperor Xianzong, monks and Taoists each made statements that contradicted the facts, slandering each other, and the emperor ordered a judgment of truth and falsehood in Helin. The master followed the monks of Shaolin Temple to debate the Dao (the Way), and the Taoists were at a loss for words. From then on, the Buddha Dharma flourished greatly. In the Dingmao year of the Zhiyuan era (1287 AD), in May, he passed away at Tiangong Temple in Huanzhou. A strange fragrance spread far and wide for three days and nights. After cremation, his heart, tongue, and teeth were not damaged. Later, someone dug up his grave.
深數尺。皆得舍利者。世壽五十一。臘四十。
河南府少林法王復庵圓照禪師
上黨李氏子。幼穎悟。不嗜暈茹。年十一。出家于紫團山慈雲寺。十六登具。遂遊學精教乘。后依萬松有年。得悉禪旨。出世德州大寧。次遷齊河之普照鵲里之崇孝登封之法王京師之萬壽。后仍歸宿普照。至元癸未三月六日示寂。壽七十八。僧臘六十二。塔于本山。其臨瘞時。有鶴百數。盤旋其上。
丞相移剌真卿居士
字楚材。本姓耶律。及金滅遼。歸金改姓移剌。初京師禪宿。居多唯聖安。澄獨尊士。常訪以祖道。屢舉古尊宿語錄中所得扣之。安間有許可。士亦自恃為得。及遭憂患。薄功名而求道之心益切。遂再以前得訪聖安。安為大翻前案。不然所見。士甚惑焉。問其故。安乃從容諭之曰。昔公居要地。易為喜怒。又儒者多無諦信。搜摘語錄。不過一資譚枘。故余不即痛下鉗錘耳。今揣公之心。果為本分事問余。余豈敢更孤負乎。於是乎不吝苦口。然余老矣。萬松老人。宗門大匠。公能見之。自當了公大事。士唯唯。走參萬松于報恩。甚相契合。於是杜絕人跡。苦心力究者幾三年。始獲印記。因號湛然居士。
嘗敘萬松評唱。其略曰。佛祖諸師。埋根千丈。機緣百則。見世生苗。天童不合抽枝。萬松
【現代漢語翻譯】 現代漢語譯本： 深數尺，都得到了舍利（佛教聖物，通常是高僧火化后的遺物）。世壽五十一歲，僧臘（出家年數）四十年。
河南府少林法王復庵圓照禪師
是上黨李氏之子。從小就聰慧穎悟，不喜葷腥。十一歲時，在紫團山慈雲寺出家。十六歲受具足戒。於是遊學各地，精通佛教經論。後來依止萬松（禪師名號）多年，領悟了禪宗的旨要。開始在德州大寧弘法，之後遷往齊河的普照寺、鵲里的崇孝寺、登封的法王寺、京師的萬壽寺。最後還是回到普照寺。至元癸未年（1283年）三月初六圓寂。享年七十八歲，僧臘六十二年。塔葬在本山。臨近入葬時，有上百隻鶴在上方盤旋。
丞相移剌真卿居士
字楚材，原本姓耶律。到金朝滅遼朝時，歸順金朝改姓移剌。當初在京師，禪宗宿老多住在聖安寺，澄（禪師名號）獨自推崇他。常常向聖安請教祖師的道法。屢次引用古代尊宿的語錄來請教。聖安有時認可。移剌真卿也自認為有所得。等到遭遇憂患，看淡功名而求道的心更加迫切。於是再次用之前所學去請教聖安。聖安完全推翻之前的說法，認為他所見並非正見。移剌真卿非常疑惑，詢問原因。聖安於是從容地開導他說：『過去您身居要職，容易喜怒無常，而且儒生大多沒有真正的信仰，搜尋語錄，不過是用來作為談話的資料。所以我沒有立刻痛下鍼砭。現在揣測您的心意，果真是爲了根本大事來問我，我怎麼敢再辜負您呢？』於是毫不吝惜地苦口婆心。『然而我老了，萬松老人（禪師名號），是宗門的大匠，您如果能去見他，自然能了結您的大事。』移剌真卿唯唯應諾。前往報恩寺參拜萬松，兩人非常契合。於是杜絕與外界的交往，苦心鉆研了幾年，才獲得印可。因此自號湛然居士。
曾經敘述萬松的評唱，其中大略是說：佛祖和各位祖師，根基深厚，如同埋在地下千丈。機緣百則，如同在世間生出苗芽。天童（禪師名號）不應該抽枝散葉，萬松（禪師名號）
【English Translation】 English version: Several feet deep. All obtained Śarīra (Buddhist relics, usually cremated remains of eminent monks). His age was fifty-one. His monastic age was forty.
Chan Master Fu'an Yuanzhao of Shaolin Fawang Temple in Henan Prefecture
He was the son of the Li family of Shangdang. He was intelligent from a young age and did not like meat. At the age of eleven, he became a monk at Ciyun Temple on Zihuan Mountain. At the age of sixteen, he received full ordination. He then traveled and studied, mastering the Buddhist scriptures. Later, he followed Wansong (Chan Master's name) for many years and understood the essence of Chan Buddhism. He began to propagate the Dharma at Daning Temple in Dezhou, and later moved to Puzhao Temple in Qihe, Chongxiao Temple in Queli, Fawang Temple in Dengfeng, and Wanshou Temple in the capital. Finally, he returned to Puzhao Temple. He passed away on the sixth day of the third month of the year Guiwei of the Zhiyuan era (1283). He lived to be seventy-eight years old, with a monastic age of sixty-two. He was buried in a pagoda on this mountain. When he was about to be buried, there were hundreds of cranes circling above.
Layman Yilazhenqing, Prime Minister
His courtesy name was Chucai. His original surname was Yelü. When the Jin dynasty destroyed the Liao dynasty, he surrendered to the Jin dynasty and changed his surname to Yilazhenqing. Initially, many Chan masters in the capital resided in Sheng'an Temple, but Cheng (Chan Master's name) alone respected him. He often asked Sheng'an about the Dharma of the patriarchs. He repeatedly quoted the sayings of ancient eminent monks to inquire. Sheng'an sometimes agreed. Yilazhenqing also considered himself to have gained something. When he encountered troubles, his desire to seek the Dao became more urgent as he became less interested in fame and fortune. So he went to Sheng'an again to ask about what he had learned before. Sheng'an completely overturned his previous statements, believing that what he saw was not the correct view. Yilazhenqing was very confused and asked the reason. Sheng'an then calmly enlightened him, saying: 'In the past, you held an important position and were easily prone to joy and anger, and most Confucian scholars do not have true faith, searching for sayings, but only as a source of conversation. Therefore, I did not immediately give you a sharp rebuke. Now, judging your intention, you are really asking me about the fundamental matter, how dare I fail you again?' So he spared no effort to speak earnestly. 'However, I am old, and Elder Wansong (Chan Master's name) is a great master of the sect. If you can see him, you will naturally be able to resolve your great matter.' Yilazhenqing agreed. He went to Bao'en Temple to visit Wansong, and the two were very compatible. So he cut off contact with the outside world and devoted himself to studying for several years before he was approved. Therefore, he called himself Layman Zhanran.
He once narrated Wansong's commentary, which roughly said: The Buddhas and all the patriarchs have deep roots, like being buried thousands of feet underground. The hundred cases of opportunity are like seedlings sprouting in the world. Tiantong (Chan Master's name) should not branch out, Wansong (Chan Master's name)
那堪引蔓。湛然向枝蔓上。更添芒索。穿過尋香逐氣者。鼻孔絆倒行。玄體妙底。腳跟向去。若要腳跟點地鼻孔。撩天卻須曏者。葛藤里穿過始得。
先是。元世祖將西征。有司奏。五臺等處僧徒。有能咒術。武略及有膂力者。可為部兵[一/(尸@邕)]。從西征。士為言于上曰。釋氏之高行者。必守不殺戒。奉慈忍行。故有危身。不證鵝珠。守死不拔。生草者。法王法令。拳拳奉持。雖死不犯。用之行兵。奚其宜哉。其不循法律者。必無志行在彼。既違佛制在此。豈忠王事。故皆不可。以之從王師也。帝從之。乃寢其奏。太宗十五年卒。壽五十五。當南宋理宗淳祐癸卯也。
仙巖德禪師法嗣
順德府天寧弘明虛照禪師
遼州申氏子。禮太原王山枝足。出家為大僧。未幾足命遍參。因謁仙巖。后聞版聲。豁然有悟。尋受記焉。去止燕之歸義。元太宗己丑。同門圓福無還超。請師開法凈土。戊戌遷刑臺之天寧。憲宗壬子五月八日。沐浴更衣。辭眾曰。四大無常。汝輩善自珍重。索筆書偈曰。兩處住持。無法可說。打破虛空。一輪明月。擲筆而逝。茶毗舍利百餘顆。五色燦然。門人子顏子淇。塔于墳庵。次年世祖。遷舍利于天寧。壽五十七。臘三十八。
大鑒下第二十五世
萬壽
【現代漢語翻譯】 現代漢語譯本： 真是不堪忍受這蔓延滋長啊！如果執著于枝蔓，就會增添更多的麻煩。那些追逐名利的人，他們的鼻子會被絆倒。玄妙的本體和精髓，要從腳跟處入手。如果想要腳踏實地，鼻孔朝天，就必須從這葛藤中穿過才行。
起初，元世祖（忽必烈，1279-1294年）準備西征時，有關部門上奏說，五臺山等地的僧侶中，有精通咒術、武藝高強以及力氣大的人，可以編入軍隊，跟隨西征。一位士人向皇帝進言說：『佛教中修行高尚的人，必定遵守不殺生的戒律，奉行慈悲忍讓的行為。所以他們寧願犧牲自己的生命，也不願傷害鵝卵中的生命，寧願守死也不願拔掉剛生長的草。佛的法令和教誨，他們都牢記在心，即使犧牲生命也不會違背。讓他們去行軍打仗，怎麼能合適呢？那些不遵守法律的人，必定沒有堅定的志向。他們既然違背了佛的戒律，又怎麼會忠於王事呢？所以這些人都不可以讓他們跟隨軍隊。』皇帝聽從了他的建議，於是停止了這項提議。太宗（窩闊臺，1229-1241年）十五年去世，享年五十五歲，相當於南宋理宗淳祐癸卯年（1243年）。
仙巖德禪師的法嗣
順德府天寧弘明虛照禪師
禪師是遼州申氏之子，在太原王山枝足處出家為僧。不久，枝足命他四處參學。後來拜訪仙巖禪師，聽到打板的聲音，豁然開悟，之後得到了仙巖禪師的印可。之後前往燕地的歸義。元太宗己丑年（1229年），同門圓福無還超，請禪師在凈土開法。戊戌年（1238年）遷往刑臺的天寧寺。憲宗壬子年（1252年）五月八日，沐浴更衣后，向大眾告別說：『四大皆是無常，你們要好好珍惜自己。』然後拿起筆寫下偈語：『兩處住持，無法可說，打破虛空，一輪明月。』寫完后擲筆而逝。火化后得到舍利一百多顆，五色燦爛。門人子顏子淇，在墳庵建塔安葬舍利。第二年，世祖（忽必烈，1260-1294年）將舍利遷往天寧寺。禪師享年五十七歲，僧臘三十八年。
大鑒禪宗下第二十五世
萬壽
【English Translation】 English version: How unbearable to encourage the spreading vines! If one clings to the branches and tendrils, it only adds more entanglements. Those who chase after fame and fortune will have their noses tripped. The profound essence and subtle foundation must be approached from the heels. If you want to stand firmly on the ground with your nose pointing to the sky, you must pass through this tangle of kudzu vines.
Initially, when Emperor Shizu of the Yuan Dynasty (Kublai Khan, 1279-1294) was preparing for the western expedition, officials suggested that monks from places like Mount Wutai who were skilled in incantations, martial arts, and possessed great strength could be drafted into the army to accompany the expedition. A scholar advised the emperor, saying, 'Those of high conduct among the Buddhist clergy must uphold the precept of not killing, and practice compassion and forbearance. Therefore, they would rather sacrifice their own lives than harm the life within an egg, and would rather die than uproot a newly sprouted blade of grass. The Buddha's laws and teachings are held firmly in their hearts, and they would not violate them even at the cost of their lives. How can it be appropriate to use them for military campaigns? Those who do not abide by the law must lack firm resolve. Since they violate the Buddha's precepts, how can they be loyal to the king's affairs? Therefore, none of them should be allowed to follow the army.' The emperor heeded his advice and thus halted the proposal. Emperor Taizong (Ogodei Khan, 1229-1241) passed away in the fifteenth year of his reign, at the age of fifty-five, corresponding to the Gui Mao year (1243) of the Chunyou reign of Emperor Lizong of the Southern Song Dynasty.
Successor of Zen Master Dexian of Xianyan
Zen Master Xuzhao Hongming of Tianning Temple in Shunde Prefecture
The Zen Master was a son of the Shen family of Liaozhou. He left home to become a monk under Zhizu of Wangshan in Taiyuan. Soon after, Zhizu instructed him to travel and study widely. Later, he visited Zen Master Xianyan, and upon hearing the sound of the clapper, he suddenly awakened. He then received confirmation from Zen Master Xianyan. Afterwards, he went to Guiyi in Yan. In the Ji Chou year (1229) of Emperor Taizong of the Yuan Dynasty, his fellow disciple Yuanfu Wuhuan Chao invited the master to open the Dharma in the Pure Land. In the Wu Xu year (1238), he moved to Tianning Temple in Xingtai. On the eighth day of the fifth month of the Ren Zi year (1252) of Emperor Xianzong, after bathing and changing clothes, he bid farewell to the assembly, saying, 'The four elements are impermanent; you should cherish yourselves well.' Then he picked up a brush and wrote a verse: 'Residing in two places, there is no Dharma to speak of; breaking through the void, a bright moon.' After writing, he threw down the brush and passed away. After cremation, more than a hundred relics were obtained, shimmering with five colors. His disciple Ziyan Ziqi built a pagoda at the tomb hermitage to enshrine the relics. The following year, Emperor Shizu (Kublai Khan, 1260-1294) moved the relics to Tianning Temple. The Zen Master lived to the age of fifty-seven, with thirty-eight years as a monk.
Twenty-fifth Generation from Dajian Huineng
Wanshou
𥙿禪師法嗣
河南府登封嵩山靈隱文泰禪師
太原汾州陽城魏氏子。宿秉靈知。穎悟過人。父母聽剃染受具。后遊學太行經入東魯。稍涉教乘。知算沙非了生死計。乃棄之。參雪峰恒有年。次參太原深皆有所詣。然心頭終不能無事。聞雪庭主少室往參焉。庭問當機一句。試拈出看。師擬開口。庭遽曰。家產被人籍沒了也。還在者里叫屈。師乃撫掌曰。爭奈我何。庭曰。者風顛漢出去。師曰。仁義道中。且與一拜。於是執侍十載。終始如一受囑。后奉旨開法少林。風規整肅。機用越倫。當時稱雪庭高弟有二泰一肅者。師其一焉。
上堂。塵劫來事。只在於今。河沙妙德。總在心源。試教伊覿面相呈。便不解當風拈出。且道。過在甚麼處。良久卓拄杖曰。只為分明極。翻令所得遲。
僧參。提坐具擬拜。師曰。天網恢恢。疏而不漏。曰本欲投誠。被和尚撐。住拜不下時如何。師曰。撐汝飯袋子到骨。出有甚麼用。曰也須將錯就錯便拜。師曰。錯你九玄七祖。當甚麼碗。僧無語。師曰。有頭無尾漢出去。
元世祖至元己丑正月。示微疾。謂維那曰。古人坐脫立化。即不無于衲僧分上。皆餘事也。山僧則不然。言畢遂掩息。右脅吉祥而逝。當正月小盡日也。門人舉阇維分靈骨。建窣堵于少林寶
應兩處。
太原府報恩寺中林智泰禪師
汾陽魚城溫氏子。鏟發於華嚴。專業經律。一日喟然嘆曰。大丈夫。當體究大事。作超佛越祖一流人。焉能區區於此耶。時雪庭主法萬壽。師依之有年。一日以事觸庭。庭曰。有頭無尾。東西有甚交涉。師猶出語不遜。庭曰。不但無尾。亦且無頭。師生平疑礙。忽然頓釋。庭以其契悟超絕。遂囑累焉。朝庭響師名。宣住報恩。其入室勘驗。爪牙過諸方。嘗為諸方歎服。
僧問。如何是萬里無寸草處。師曰。不是阇黎境界。曰如何是出門便是草。師曰。擬動即乖。曰如何是不出門。亦是草漫漫地。師曰。住著即錯。曰如何得不涉動靜去。師曰。遍界絕纖塵。通身無影像。
臨寂示眾曰。吾緣止此。汝等所得。善自護持。當惜分陰。勿令虛度。聞者皆感泣。索筆書偈曰。修起忠師無縫塔。推倒自家無相身。無相無身真自在。大地山河絕點塵。擲筆怡然而逝。
濟南府泰安州靈巖足庵凈肅禪師
保定金臺永平張氏子。禮香山壽聖為師。究心二十餘年。歷參宗匠十餘輩。最後參雪庭于萬壽。陶鑄有年。遂得入室。初繼席開法。次主少室靈巖。
上堂。白露橫江。黃花滿圃。砧聲敲夜月。蛩語泣秋風。蟬噪岸邊之樹葉。辭檻外之柯。色色現海
印三昧。塵塵轉根本法輪。諸人若能會得。如鏡對面眉目分明。然只可喚作半個。衲僧俗氣未盡除。在到者里。若能打破鏡來。方好與你相見。祇如打破鏡來相見后。又作么生。良久曰。三十棒且待別時。
僧問。胡來胡現。漢來漢現。胡漢不來時如何。師曰。桃華歲歲皆相似。人面年年多不同。曰此意如何。師曰。不因你來。問山中太寂寥。且吃一頓便打。
後退席香山。一日昇座辭眾。右脅而逝塔于□□□□中林泰為之銘曰。撩天鼻孔。點地腳跟。心明眼正。行古顏溫。其事愈大。其志愈敦。諸方老宿。遍叩其門。受雪庭囑。為萬松孫。機輪迅速。電掣雷奔。高標覺樹。密固靈根。慧燈朗耀。銷鑠群昏。全機大用。搖盪乾坤。掀翻渤海。踢倒崑崙。三世諸佛。一口橫吞。二邊不滯。中道寧淪。三居大剎。四眾咸尊。去來絕朕。動靜亡痕。虛空爛壞。斯道常存。
師生平語錄。雖毀於兵燹。而讀泰公此銘。則法施之妙。與夫牙爪之殺活。縱橫可以窺其十一矣。
□□府和林北寺覺印禪師
上堂。良久曰會么。若道我有說。須無卻我舌。若道我無說。須有卻我舌。金剛推倒。一堆泥踏著。秤錘不是鐵。且道。是有說是無說。良久曰。等閑失卻手中橈。只為貪觀天上月。
僧參。
【現代漢語翻譯】 現代漢語譯本： 印三昧（Indra-samadhi，指如實的禪定）。塵塵（每一個微塵）都在轉根本法輪（Dharmacakra，佛法的教義）。諸位如果能夠領會，就像鏡子對面，眉目分明。然而，這隻能算是領會了一半。修行者世俗之氣尚未完全消除。到了這裡，如果能夠打破鏡子，才好與你相見。如果打破鏡子相見之後，又該如何呢？（禪師）良久說：『三十棒且待別時。』 有僧人問：『胡人來就顯現胡人的形象，漢人來就顯現漢人的形象，如果胡人和漢人都不來時，又該如何呢？』禪師說：『桃花年年都相似，人面年年多不同。』（僧人）問：『這是什麼意思？』禪師說：『不因為你來問，山中就顯得太寂寥。姑且吃一頓飯再打你。』 後來（禪師）退席香山。一日昇座向大眾告別，右脅而逝，塔于□□□□中。林泰為他撰寫銘文說：『高聳入雲的鼻孔，腳踏實地。心明眼正，行為古樸，容貌溫和。他的事業愈發宏大，他的志向愈發敦厚。各方老修行，都來叩拜他的門。接受雪庭禪師的囑託，成為萬松禪師的孫輩。機鋒敏捷，如電掣雷奔。高高地標舉覺悟之樹，牢固地紮下靈性的根基。智慧之燈明亮照耀，消融一切黑暗。全部的機用，搖盪乾坤。掀翻渤海，踢倒崑崙。三世諸佛，一口吞下。不滯於二邊（極端），中道也不沉淪。居住於三大寺，四眾弟子都尊敬他。來去沒有痕跡，動靜沒有蹤影。即使虛空爛壞，這種道也永遠存在。』 禪師生平的語錄，雖然毀於戰火，但是讀林泰公的這篇銘文，那麼佛法施予的妙處，以及牙爪的殺活，縱橫捭闔，也可以窺見其十分之一了。 □□府和林北寺覺印禪師 上堂，（禪師）良久說：『會了嗎？如果說我有說，就必須沒有我的舌頭。如果說我沒有說，就必須有我的舌頭。金剛（Vajra，佛教護法神）推倒，一堆泥被踩著。秤錘不是鐵。』那麼，是有說還是無說呢？（禪師）良久說：『等閑失卻手中橈，只為貪觀天上月。』 僧人蔘拜。
【English Translation】 English version: Indra-samadhi (True Samadhi). Each and every dust particle is turning the fundamental Dharma wheel (Dharmacakra, the doctrine of Buddhism). If you can understand this, it's like looking in a mirror, your eyebrows and eyes are clearly visible. However, this can only be considered half the understanding. The monk's worldly habits have not been completely eliminated. Arriving at this point, if you can break the mirror, then it will be good to meet you. After breaking the mirror and meeting, what then? (The Zen master) said after a long pause: 'Thirty blows will wait for another time.' A monk asked: 'When a barbarian comes, a barbarian appears; when a Han comes, a Han appears. What if neither barbarian nor Han comes?' The Zen master said: 'Peach blossoms are similar every year, but people's faces are different every year.' (The monk) asked: 'What does this mean?' The Zen master said: 'Not because you came to ask, would the mountain seem too lonely. Let's have a meal and then beat you.' Later, (the Zen master) retired to Xiangshan. One day, he ascended the seat to bid farewell to the assembly, passed away lying on his right side, and his stupa was built in □□□□. Lin Tai wrote his epitaph, saying: 'A nose reaching to the sky, feet firmly on the ground. With a clear mind and righteous eyes, his conduct is ancient and his appearance gentle. His deeds become greater, his aspirations become more earnest. Old practitioners from all directions knock on his door. Receiving the entrustment of Zen Master Xueting, he became the grandson of Zen Master Wansong. His wit is swift, like lightning and thunder. He raises high the tree of enlightenment, firmly planting the roots of spirituality. The lamp of wisdom shines brightly, dissolving all darkness. His complete function shakes the universe. He overturns the Bohai Sea and kicks down the Kunlun Mountains. The Buddhas of the three worlds are swallowed in one gulp. He does not cling to the two extremes, nor does the middle way sink. Residing in three great monasteries, he is respected by the fourfold assembly. His coming and going leave no trace, his movement and stillness leave no mark. Even if the void collapses, this path will always exist.' Although the Zen master's recorded sayings were destroyed in the flames of war, reading this epitaph by Lin Tai Gong, one can glimpse one-tenth of the wonders of the Dharma's bestowal, as well as the killing and vivifying of his teeth and claws, and his vertical and horizontal mastery. Zen Master Jueyin of Helin North Temple in □□ Prefecture Ascending the hall, (the Zen master) said after a long pause: 'Do you understand? If I say I have something to say, then I must not have my tongue. If I say I have nothing to say, then I must have my tongue. Vajra (Buddhist guardian deity) is pushed down, a pile of mud is stepped on. The weight is not iron.' So, is there something to say or nothing to say? (The Zen master) said after a long pause: 'Carelessly losing the oar in hand, just because of greedily watching the moon in the sky.' A monk pays respect.
師問。曾見我雪庭老師么。曰不曾見。師曰。瞎漢亂走作么。曰也知和尚有此一機。師曰。拾馬糞當飯吃。有甚好腸胃出去。
成都府昭覺仲慶禪師
上堂。良久曰。吃鹽添得㵣。便下座。僧便問。吃鹽添得㵣時如何。師曰。吠影狗子無屎吃。
真定府安平守讓禪師
示眾。殺人刀。活人劍。是上古風規。山僧者里。不費磨礱。用得恰好。且道。此個把柄。從何處得來。嵩山千丈雪。熊耳一輪月。復喝一喝。
太原府太子文善禪師
住後上堂舉。僧問大龍。色身敗壞。如何是堅固法身。龍云。山花開似錦。澗水湛如藍。師曰。大龍恁么道。山僧則不然。若有問。色身敗壞。如何是堅固法身。向他道。山花瞎人眼。澗水毒人耳。鶴不戀幽巢。龍不藏死水。
順天府長慶德鉁禪師
上堂。僧問師。唱誰家曲。宗風嗣阿誰。師曰。騎牛戴席帽。無端到洛陽。曰恁么則乳峰嫡派。洞水逆流也。師曰。牧笛吹來天地靜。野老門前不立牌。
□□府平水慧圓禪師
一日謂門人曰。老僧當年。被人呼作噇酒糟漢。便憤志不平。踏破幾緉草鞋。不得個入處。后問萬壽。如何是禪。壽曰。猢猻上樹尾連顛。你若不會。卻又猛火著油煎。於是始得個慶快。以是知人。不可不
【現代漢語翻譯】 師父問：『你見過我的雪庭老師嗎？』（雪庭：禪師名號）
回答說：『不曾見過。』
師父說：『你這瞎漢亂走什麼？』
回答說：『也知道和尚有這一機鋒。』
師父說：『撿馬糞當飯吃，有什麼好腸胃出去？』 成都府昭覺仲慶禪師 上堂說法，良久說：『吃鹽添得淡。』說完便下座。有僧人便問：『吃鹽添得淡時如何？』
師父說：『吠影的狗子沒屎吃。』 真定府安平守讓禪師 向大眾開示：『殺人刀，活人劍，是上古的風範規矩。我這裡，不費磨礪，用得恰好。』
且說，這把柄，從何處得來？
嵩山的千丈雪，熊耳山的一輪月。
又喝一聲。 太原府太子文善禪師 住持後上堂說法，舉例說：有僧人問大龍（禪師名號）：『色身敗壞，如何是堅固法身？』
大龍（禪師名號）說：『山花開似錦，澗水湛如藍。』
師父說：『大龍（禪師名號）這麼說，我則不這樣說。若有人問：色身敗壞，如何是堅固法身？』
就對他說：『山花瞎人眼，澗水毒人耳。鶴不戀幽巢，龍不藏死水。』 順天府長慶德鉁禪師 上堂說法，有僧人問師父：『唱的是誰家的曲子？宗風承嗣的是誰？』
師父說：『騎牛戴席帽，無端到洛陽。』
僧人說：『這樣說來，您是乳峰的嫡派，洞水也要逆流了。』
師父說：『牧笛吹來天地靜，野老門前不立牌。』 □□府平水慧圓禪師 一日對門人說：『老僧當年，被人叫做噇酒糟漢，便憤憤不平，踏破了幾雙草鞋，找不到個入處。』
後來問萬壽（禪師名號）：『如何是禪？』
萬壽（禪師名號）說：『猢猻上樹尾連顛，你若不會，卻又猛火著油煎。』
於是才得到個慶快。因此知道，人不可不……'
【English Translation】 The master asked: 'Have you ever seen my teacher, Xue Ting?' (雪庭: Zen master's name)
He replied: 'I have not.'
The master said: 'What are you, a blind man, wandering around for?'
He replied: 'I also know that the monk has this kind of Zen skill.'
The master said: 'Picking up horse manure to eat as food, what good stomach do you have to go out?' Zen Master Zhongqing of Zhaojue Temple in Chengdu Prefecture Ascending the hall for a Dharma talk, he paused for a long time and said: 'Adding salt makes it bland.' After saying this, he descended from the seat. A monk then asked: 'What is it like when adding salt makes it bland?'
The master said: 'A dog barking at shadows has no shit to eat.' Zen Master Shourang of Anping in Zhending Prefecture Instructing the assembly: 'The sword that kills men, the sword that gives life, are the ancient standards. Here with me, there's no need for polishing, it's used just right.'
Now, from where does this handle come?
The thousand-zhang snow of Mount Song, the round moon of Mount Xiong'er.
Again, he shouts a '喝'. Zen Master Wenshan of Prince Tai Zi Temple in Taiyuan Prefecture After taking residence, ascending the hall for a Dharma talk, he cited an example: A monk asked Da Long (大龍: Zen master's name): 'The physical body decays, what is the indestructible Dharma body?'
Da Long (大龍: Zen master's name) said: 'Mountain flowers bloom like brocade, stream water is clear like blue.'
The master said: 'Da Long (大龍: Zen master's name) speaks like this, but I do not. If someone asks: The physical body decays, what is the indestructible Dharma body?'
Then tell him: 'Mountain flowers blind people's eyes, stream water poisons people's ears. Cranes do not linger in secluded nests, dragons do not hide in stagnant water.' Zen Master Dezhen of Changqing Temple in Shuntian Prefecture Ascending the hall for a Dharma talk, a monk asked the master: 'Whose tune are you singing? Whose lineage of Zen are you inheriting?'
The master said: 'Riding an ox wearing a straw hat, arriving in Luoyang for no reason.'
The monk said: 'In that case, you are a direct descendant of Ru Feng, and the Dong River must flow backward.'
The master said: 'The sound of the shepherd's flute brings stillness to heaven and earth, no sign is erected in front of the old man's door.' Zen Master Huiyuan of Pingshui in □□ Prefecture One day, he said to his disciples: 'In my younger years, this old monk was called a 'wine-soaked sot,' and I was indignant and restless, wearing out several pairs of straw sandals, unable to find an entry point.'
Later, I asked Wan Shou (萬壽: Zen master's name): 'What is Zen?'
Wan Shou (萬壽: Zen master's name) said: 'Monkeys climb trees, tails constantly swinging; if you don't understand, it's like fierce fire frying oil.'
Thereupon, I finally obtained a joyful understanding. From this, I know that people must not be without...'
遭。人激發。雖然也。須是你皮下。有血始得。僧便問。罵人不刺骨時如何。師曰。你者無賴漢皮也。無說甚麼骨。
報恩倫禪師法嗣
順天府鞍山月泉同新禪師
字仲益。燕京房山郭氏子。從鞍山堅剃落。能以苦行事眾。忽一日聰慧頓發。與同行序所得。眾雜笑之。師憤甚。以偈書壁而去。偈曰。氣宇衝霄大丈夫。尋常溝瀆豈能拘。手提三尺吹毛劍。直取驪龍頷下珠。往謁清安方。方問。欲窮千里。一步為初。如何是最初一步。師進前叉手立。方曰。爭奈腳跟。不點地何。師拂袖便出。次見大明皓。杖拂之下。多所資發。終以未盡為歉。復還清安。又三年始大豁然。次參林泉。遂承印記。尋受請靈巖泉。為引座。師一音才唱。萬衆歡呼。能于言下。得旨者甚眾。未幾元世祖。旨下命主靈巖。後退歸鞍山。一日赴濟南。結夏觀音院。忽疾作說偈曰。來無所從。去亦無方。驀豎拳曰。且道。者個還有窒礙也無。放拳曰。撒手縱橫。雲天蒼蒼。瞑目便逝。壽六十六。臘四十五。
復庵照禪師法嗣
西安府□□彬禪師
僧問。如何是正中偏。師曰。木人夜半打鞦韆。曰如何是偏中正。師曰。群僚怕見秦臺鏡。曰如何是正中來。師曰。木童土偶笑咍咍。曰如何是兼中至。師曰。忿怒那吒
【現代漢語翻譯】 遭人激發，雖然也須是你皮下有血始得。僧便問：『罵人不刺骨時如何？』師曰：『你這無賴漢，皮也沒有，說什麼骨？』
報恩倫禪師法嗣
順天府鞍山月泉同新禪師
字仲益，燕京房山郭氏子。從鞍山堅剃落。能以苦行事眾。忽一日聰慧頓發，與同行序所得，眾雜笑之。師憤甚，以偈書壁而去。偈曰：『氣宇衝霄大丈夫，尋常溝瀆豈能拘？手提三尺吹毛劍，直取驪龍頷下珠。』往謁清安方。方問：『欲窮千里，一步為初，如何是最初一步？』師進前叉手立。方曰：『爭奈腳跟不點地何？』師拂袖便出。次見大明皓，杖拂之下，多所資發，終以未盡為歉。復還清安，又三年始大豁然。次參林泉，遂承印記。尋受請靈巖泉，為引座。師一音才唱，萬衆歡呼，能于言下得旨者甚眾。未幾元世祖（公元1279-1294年）旨下命主靈巖。後退歸鞍山。一日赴濟南，結夏觀音院。忽疾作，說偈曰：『來無所從，去亦無方。』驀豎拳曰：『且道，這個還有窒礙也無？』放拳曰：『撒手縱橫，雲天蒼蒼。』瞑目便逝，壽六十六，臘四十五。
復庵照禪師法嗣
西安府□□彬禪師
僧問：『如何是正中偏？』師曰：『木人夜半打鞦韆。』曰：『如何是偏中正？』師曰：『群僚怕見秦臺鏡。』曰：『如何是正中來？』師曰：『木童土偶笑咍咍。』曰：『如何是兼中至？』師曰：『忿怒那吒。』
【English Translation】 Being provoked by others requires that you have blood under your skin. A monk then asked, 'What if the scolding doesn't pierce the bone?' The Master said, 'You rascal, you don't even have skin, what bone are you talking about?'
Successor of Zen Master Baoen Lun
Zen Master Yuequan Tongxin of Anshan, Shuntian Prefecture
With the style name Zhongyi, he was a native of the Guo family in Fangshan, Yanjing. He was tonsured by Jian of Anshan. He was able to serve the community through ascetic practices. One day, his wisdom suddenly blossomed, and he shared his insights with his fellow practitioners, who laughed at him. The Master was very angry and wrote a verse on the wall before leaving. The verse said: 'His spirit soars to the sky, a great man, how can ordinary ditches confine him? Holding a three-foot hair-splitting sword, he directly takes the pearl from under the chin of the black dragon.' He went to visit Qing'an Fang. Fang asked, 'To exhaust a thousand miles, one step is the beginning. What is the very first step?' The Master stepped forward and stood with his hands folded. Fang said, 'Unfortunately, your heels don't touch the ground.' The Master flicked his sleeves and left. Next, he saw Daming Hao, and under the staff and whisk, he gained much benefit, but ultimately felt it was not complete. He returned to Qing'an again, and after three years, he had a great awakening. Then he visited Linquan and received the seal of approval. Soon after, he was invited to Lingyan Spring to be the usher. As soon as the Master chanted a sound, the crowd cheered. Many were able to grasp the meaning from his words. Before long, Emperor Shizu of the Yuan Dynasty (1279-1294 AD) issued an edict ordering him to preside over Lingyan. Later, he retired to Anshan. One day, he went to Jinan to spend the summer at Guanyin Monastery. Suddenly, he fell ill and said in a verse: 'Coming from nowhere, going nowhere.' Suddenly, he raised his fist and said, 'Tell me, is there any obstruction here?' He released his fist and said, 'Let go and roam freely, the clouds and sky are vast.' He closed his eyes and passed away, at the age of sixty-six, with forty-five years of monastic life.
Successor of Zen Master Fu'an Zhao
Zen Master Bin of □□, Xi'an Prefecture
A monk asked, 'What is the bias within the center?' The Master said, 'A wooden man swings on a swing in the middle of the night.' The monk asked, 'What is the center within the bias?' The Master said, 'The officials are afraid to see the Qin Terrace mirror.' The monk asked, 'What is coming from the center?' The Master said, 'Wooden children and clay figures laugh heartily.' The monk asked, 'What is arriving in the combination?' The Master said, 'Wrathful Nata.'
擎八臂。曰如何是兼中到。師曰。拄杖風前還自靠。
大鑒下第二十六世
嵩山泰禪師法嗣
河南府寶應還源福遇禪師
霍州靈石王氏子。依邑之兜率剃染。遍游諸方。雄辨無敢或當者。企靈隱泰。道眼精明。乃屈膝參請焉。泰嘗謂師曰。我舉拂子。你便向拂子上會。我才良久。你便向良久。處會恁么地。如何透得本分事。師面熱汗下。無以對。一日聞泰上堂舉。切忌從他覓迢。迢與我疏語。師當下大悟。越二年。遂承印可。元至元丙戌。開法永慶。己丑次主寶應。成宗元貞乙未。奉旨住少室。武宗至大辛亥。退居白馬。
僧問。如何是祖師西來。的的大意。師曰。風送泉聲來枕畔。月移花影到窗前。
問如何是誕生王子。師曰。雖有尊貴分。不是尊貴人。曰如何是朝生王子。師曰。不同金榜貴。終是老朝臣。曰如何是末生王子。師曰。歷盡艱辛苦。方得覲堯天。曰如何是化生王子。師曰。與父無異體。權操閫外機。曰如何是內生王子。師曰。長在深宮內。咫尺面龍顏。曰向上一路。又且如何。師曰。沒絃琴有韻。人天那得聞。 仁宗皇慶癸丑十月示寂。壽六十九。臘四十九。
濟南府靈巖秋江潔禪師
因雪軒成參。師問甚處來。曰青州。師曰。帶得青州。布衫來
【現代漢語翻譯】 現代漢語譯本 擎八臂（形容佛像有很多手臂）。問：『如何是兼中到？』（如何是超越對立，達到圓融的境界？）師父說：『拄杖風前還自靠。』（拄杖在風中，還是要自己依靠。）
大鑒下第二十六世
嵩山泰禪師法嗣
河南府寶應還源福遇禪師
霍州靈石王氏人，姓王。在當地的兜率寺剃度出家。廣泛遊歷各地，辯才無礙，沒有人能辯駁過他。仰慕靈隱泰禪師的道眼精明，於是屈膝向他參請。泰禪師曾經對他說：『我舉起拂子，你就向拂子上會；我稍微停頓，你就向停頓處會。這樣，如何能透徹本分事？』禪師面紅耳赤，汗流浹背，無言以對。一天，聽到泰禪師上堂說法，舉出『切忌從他覓，迢迢與我疏』（切記向外尋求，那樣就離自己越來越遠）這句話，當即大悟。過了兩年，於是得到泰禪師的印可。元至元丙戌年（1286年），在永慶寺開法。己丑年（1289年）擔任寶應寺住持。成宗元貞乙未年（1295年），奉旨住持少室寺。武宗至大辛亥年（1311年），退居白馬寺。
僧人問：『如何是祖師西來，的的大意？』（什麼是祖師西來，所要表達的最根本的意義？）師父說：『風送泉聲來枕畔，月移花影到窗前。』（風吹送著泉水的聲音來到枕邊，月光移動著花朵的影子映到窗前。）
問：『如何是誕生王子？』（什麼是剛出生的王子？）師父說：『雖有尊貴分，不是尊貴人。』（雖然有尊貴的身份，但還不是真正尊貴的人。）問：『如何是朝生王子？』（什麼是早朝出生的王子？）師父說：『不同金榜貴，終是老朝臣。』（不同於科舉得中的顯貴，最終還是年老的朝廷大臣。）問：『如何是末生王子？』（什麼是最後出生的王子？）師父說：『歷盡艱辛苦，方得覲堯天。』（歷經艱難辛苦，才能見到堯帝。）問：『如何是化生王子？』（什麼是化生的王子？）師父說：『與父無異體，權操閫外機。』（與父親沒有區別，掌握著軍國大權。）問：『如何是內生王子？』（什麼是宮廷里出生的王子？）師父說：『長在深宮內，咫尺面龍顏。』（長久住在深宮內，近距離面對皇帝。）問：『向上一路，又且如何？』（超越一切的道路，又是如何的呢？）師父說：『沒絃琴有韻，人天那得聞。』（沒有琴絃的琴卻有韻味，人和天都無法聽聞。）仁宗皇慶癸丑年（1313年）十月示寂，享年六十九歲，僧臘四十九年。
濟南府靈巖秋江潔禪師
因為雪軒成來參訪，師父問：『從哪裡來？』（你從哪裡來？）答：『青州。』（青州。）師父說：『帶得青州布衫來？』（把青州的布衫帶來了嗎？）
【English Translation】 English version Holding eight arms. (Describing a Buddha statue with many arms). Asked: 'What is the arrival at the simultaneous?' (What is it to transcend duality and reach a state of perfect harmony?) The Master said: 'The staff in the wind still relies on itself.' (The staff in the wind still needs to be leaned on by oneself.)
The 26th generation after Dajian
Successor of Zen Master Tai of Song Mountain
Zen Master Fuyu of Baoying Huanyuan Temple in Henan Prefecture
A native of Lingshi, Huozhou, surnamed Wang. He was tonsured at the local Doushuai Temple. He traveled extensively, and his eloquence was unmatched. Admiring Zen Master Lingyin Tai's keen insight, he humbly sought instruction from him. Zen Master Tai once said to him: 'If I raise the whisk, you immediately try to understand it through the whisk; if I pause slightly, you immediately try to understand it through the pause. How can you penetrate your fundamental nature in this way?' The Zen Master blushed, sweated profusely, and was speechless. One day, he heard Zen Master Tai give a lecture, quoting the saying: 'Be sure not to seek it from others, for the further you seek, the more distant you become from me.' He immediately had a great awakening. Two years later, he received Zen Master Tai's approval. In the year Bingxu of the Zhiyuan era of the Yuan Dynasty (1286), he opened a Dharma assembly at Yongqing Temple. In the year Jichou (1289), he became the abbot of Baoying Temple. In the year Yiwei of the Yuanzhen era of Emperor Chengzong (1295), he was ordered to reside at Shaoshi Temple. In the year Xinhai of the Zhida era of Emperor Wuzong (1311), he retired to Baima Temple.
A monk asked: 'What is the fundamental meaning of the Patriarch's coming from the West?' (What is the most fundamental meaning that the Patriarch's coming from the West seeks to express?) The Master said: 'The wind sends the sound of the spring to my pillow, the moon moves the shadow of the flowers to my window.' (The wind blows the sound of the spring to my pillow, the moonlight moves the shadow of the flowers to my window.)
Asked: 'What is a newly born prince?' (What is a newly born prince?) The Master said: 'Although he has a noble status, he is not yet a truly noble person.' (Although he has a noble status, he is not yet a truly noble person.) Asked: 'What is a prince born in the morning court?' (What is a prince born in the morning court?) The Master said: 'Different from the honor of passing the imperial examination, he is still an old court official in the end.' (Different from the honor of passing the imperial examination, he is still an old court official in the end.) Asked: 'What is a prince born last?' (What is a prince born last?) The Master said: 'Having experienced hardship and toil, one can finally meet Emperor Yao.' (Having experienced hardship and toil, one can finally meet Emperor Yao.) Asked: 'What is a prince born by transformation?' (What is a prince born by transformation?) The Master said: 'Not different from his father, he wields the power of the state.' (Not different from his father, he wields the power of the state.) Asked: 'What is a prince born in the inner palace?' (What is a prince born in the inner palace?) The Master said: 'Always living in the deep palace, he faces the emperor at close range.' (Always living in the deep palace, he faces the emperor at close range.) Asked: 'What about the path beyond all paths?' (What about the path that transcends everything?) The Master said: 'The stringless zither has a melody, but how can humans and gods hear it?' (The stringless zither has a melody, but how can humans and gods hear it?) He passed away in the tenth month of the year Guichou of the Huangqing era of Emperor Renzong (1313), at the age of sixty-nine, with forty-nine years as a monk.
Zen Master Qiujiang Jie of Lingyan Temple in Jinan Prefecture
Because Xuexuan Cheng came to visit, the Master asked: 'Where do you come from?' (Where do you come from?) He replied: 'Qingzhou.' (Qingzhou.) The Master said: 'Did you bring the cloth robe of Qingzhou?' (Did you bring the cloth robe of Qingzhou?)
么。曰呈似和尚了也。師曰。三十棒且待別時。
靈巖肅禪師法嗣
河南府寶應月巖永達禪師
汾州劉氏子。落髮本州天寧寺。時中惟以生死事大為懷。南詢參扣。聞靈巖肅法韻鏗鏘。趼足往參之。肅一見直以大器。期之久之。遂為入室弟子。師忽自謂曰。啟悟由師。行之在己知之。而不之行可乎。於是掩關泰安州。后以寶應虛席。循眾請遂應之。
上堂鹿門老人道。盡大地。是當人一卷經。盡乾坤。是當人一隻眼。以如是眼。看如是經。千萬億劫。無有間斷。萬松老人。計窮力盡。亦祇道得個看讀不易。諸人還看讀得么。須知者一卷經。阿誰不具者一隻眼。誰人不圓。要長則千萬億劫難盡。要短則一剎那頃便周。寶應今日。不惜眉毛。為諸人指出。乃彈指一聲曰。看讀了也。諸人切莫蹉過。良久擊拂曰。自是不歸歸便得。五湖煙景有誰爭。
真定府封龍山古巖普就禪師
滹陽劉氏子。幼不茹葷。十五禮封龍禪。慶贊出家。至元乙丑。年十九。受具戒。即事遍參。首見凈土成崇孝安。雖皆蒙賞識。終不敢自足。辛巳參足庵于萬壽。庵知為法。器以本分鉗錘。日加鍛鍊。一日爆然頓悟。尋受記莂。后辭庵乃于寶積。閑居者十年。癸巳桂庵住靈巖。延師為第一座大德。壬寅月庵海。
【現代漢語翻譯】 現代漢語譯本： 某人問：『已經呈給呈似和尚了嗎？』 禪師說：『三十棒且留著以後再打。』
靈巖肅禪師的法嗣
河南府寶應月巖永達禪師
是汾州劉氏之子，在本州天寧寺出家。當時永達禪師心中只以生死為大事。於是向南參訪。聽說靈巖肅禪師的法音鏗鏘有力，便前往參拜。靈巖肅禪師一見便認為他是可造之材，期望他能有所成就。於是永達禪師成為靈巖肅禪師的入室弟子。永達禪師忽然自言自語道：『我的啟悟是由於老師，但修行要靠自己，知道了而不去實行可以嗎？』 於是他閉關在泰安州。後來因為寶應寺住持的位置空缺，眾人請求他擔任，於是他應允了。
上堂時，鹿門老人說：『整個大地，是當人的一卷經；整個乾坤，是當人的一隻眼。以這樣的眼，看這樣的經，千萬億劫，沒有間斷。』 萬松老人，計窮力盡，也只能說『看讀不易』。 各位，你們能看讀嗎？ 須知這一卷經，誰人不具備？這一隻眼，誰人不圓滿？ 要長，則千萬億劫也無法窮盡；要短，則一剎那頃便周遍。 寶應寺今日，不惜眉毛，為各位指出。』 於是彈指一聲說：『看讀了也。』 各位切莫錯過。 良久，擊拂塵說：『自是不歸歸便得，五湖煙景有誰爭。』
真定府封龍山古巖普就禪師
是滹陽劉氏之子，從小不吃葷。十五歲在封龍禪寺，禮慶贊出家。元朝至元乙丑年（1285年），十九歲時，受具足戒。隨即四處參學。最初拜見凈土成崇孝安禪師。雖然都得到他們的賞識，但始終不敢自滿。辛巳年，在萬壽寺參拜足庵禪師。足庵禪師知道他是法器，用本分的鉗錘，日加鍛鍊。一日，普就禪師忽然頓悟。隨即接受足庵禪師的印可。後來辭別足庵禪師，在寶積寺閑居十年。癸巳年，桂庵禪師住持靈巖寺，延請普就禪師為第一座大德。壬寅年，月庵海禪師。
【English Translation】 English version: Someone asked: 'Has it been presented to Monk Chengsi (呈似) yet?' The Master said: 'The thirty blows will be kept for another time.'
Dharma Heir of Chan Master Su (肅) of Lingyan (靈巖)
Chan Master Yongda (永達) of Yueyan (月巖) in Baoying (寶應), Henan Prefecture
He was a son of the Liu family in Fenzhou. He was tonsured at Tianning Temple (天寧寺) in his prefecture. At that time, he only regarded the matter of life and death as important. He inquired and consulted in the south. Hearing that Chan Master Su of Lingyan had a sonorous Dharma voice, he went to pay homage. Su immediately recognized him as a great vessel and expected him to achieve something in the long run. Thus, he became an inner-chamber disciple. The Master suddenly said to himself: 'My enlightenment is due to the teacher, but practice depends on oneself. Is it permissible to know but not practice?' Therefore, he secluded himself in Taian Prefecture. Later, because the position of abbot of Baoying Temple was vacant, he complied with the request of the congregation and accepted it.
In the Dharma Hall, the old man of Luming (鹿門) said: 'The entire great earth is a sutra of the present person; the entire universe is an eye of the present person. With such an eye, looking at such a sutra, for countless eons, there is no interruption.' Old Man Wansong (萬松), having exhausted his plans and strength, can only say 'Reading and reciting is not easy.' Can you all read and recite? You must know that this sutra, who does not possess it? This eye, who is not complete? To be long, then countless eons cannot exhaust it; to be short, then it is complete in an instant. Today, Baoying Temple, not sparing its eyebrows, points it out for you all.' Then he snapped his fingers and said: 'It has been read and recited.' Do not miss it. After a long while, he struck the whisk and said: 'If you do not return, you can return; who will contend for the scenery of the Five Lakes?'
Chan Master Pujiu (普就) of Guyan (古巖) on Mount Fenglong (封龍山) in Zhending Prefecture
He was a son of the Liu family in Huyang. He did not eat meat from a young age. At the age of fifteen, he paid homage to Chan Master Qingzan (慶贊) at Fenglong Chan Temple and became a monk. In the year Yichou of the Zhiyuan era of the Yuan Dynasty (1285), at the age of nineteen, he received the complete precepts. Immediately, he widely consulted. He first met Chan Master Chongxiao An (崇孝安) of Pure Land Cheng (凈土成). Although they all appreciated him, he never dared to be complacent. In the year Xinsi, he visited Chan Master Zu'an (足庵) at Wanshou Temple (萬壽寺). Zu'an knew that he was a vessel of the Dharma and used his inherent tongs and hammer to train him daily. One day, Chan Master Pujiu suddenly had a sudden enlightenment. Soon after, he received Zu'an's seal of approval. Later, he bid farewell to Zu'an and lived in seclusion at Baoji Temple (寶積寺) for ten years. In the year Guisi, Chan Master Gui'an (桂庵) became the abbot of Lingyan Temple and invited Chan Master Pujiu to be the first seat of great virtue. In the year Renyin, Chan Master Yue'an Hai (月庵海).
退院本寺。請師繼其席開堂。丁未成宗。特賜妙嚴弘法禪師號。次遷封龍。皇慶癸丑住少林。祖庭為之大振。
僧問。如何是類墮。師曰。不是披皮戴角底。曰如何是隨墮。師曰。不是聞聲見色底。曰如何是尊貴墮。師曰。不是當堂正坐底。曰若恁么如何有墮名。師曰。雁過長空。影沉寒水。曰古人道。三墮是了事人底病。既是了事人。如何有病。師曰。祇爲了事。所以病生。曰此病何時得愈。師曰。直待無身。此病方愈。因示頌曰。金鎖重重早豁開。三處悠然獨往來。雁過長空無繫著。影沉寒水任渠猜。
師簡重少緣飾。進退有節。世壽七十二。僧臘五十八。
大鑒下第二十七世
寶應遇禪師法嗣
南陽府鄧州香嚴淳䂐文材禪師
平陽臨汾姚氏子。生而有異。喜見僧。凡一動一止。不類常兒。稍長請學佛。父母知其志從之。依絳州福嚴普出家。閱證道歌。至幻化空身即法身處。欣然有省。往參還源呈所解。源詰曰。祇如道君不見。是指阿誰。師曰。覿面親呈。更無回互。源曰。墮坑落塹漢。作恁么語話。師曰。和尚又作么生。源曰。塞斷汝口。師曰。勘破了也。源可之。尋閱藏於龍門山三載。元泰定甲子主少室。
上堂。滿盤打算了。只有者一著最便宜。敢問。諸人且
【現代漢語翻譯】 現代漢語譯本： 返回退院本寺，請法師繼續主持並開堂說法。元朝成宗皇帝丁未年（1307年）特別賜予『妙嚴弘法禪師』的稱號。之後遷往封龍山。元朝皇慶癸丑年（1313年）住持少林寺，使祖庭因此而大大振興。
有僧人問：『什麼是類墮？』 禪師說：『不是那些披著獸皮、戴著獸角的東西。』 僧人問：『什麼是隨墮？』 禪師說：『不是那些聽到聲音、看到顏色的人。』 僧人問：『什麼是尊貴墮？』 禪師說：『不是那些端坐在高堂之上的人。』 僧人問：『如果這樣，那又怎麼會有墮落之名呢？』 禪師說：『大雁飛過長空，影子倒映在寒冷的水中。』 僧人說：『古人說，三墮是了事人（指開悟的人）的病。既然是了事人，怎麼會有病呢？』 禪師說：『正因爲了事，所以病才產生。』 僧人問：『這病什麼時候才能痊癒？』 禪師說：『直到沒有身體的時候，這病才能痊癒。』 於是作偈頌說：『金鎖重重早已打開，三處悠然獨自往來。大雁飛過長空沒有牽掛，影子倒映在寒冷的水中任憑他人猜測。』
禪師為人簡樸莊重，很少與人結緣，進退有度。世壽七十二歲，僧臘五十八年。
大鑒慧能（六祖慧能）門下第二十七世
寶應遇禪師的法嗣
南陽府鄧州香嚴淳䂐（chǔn yǒng）文材禪師
是平陽臨汾姚氏之子。出生時就與衆不同，喜歡見到僧人。凡是一舉一動，都不像平常的孩子。稍大一些，請求學習佛法，父母知道他的志向，就聽從了他。依止絳州福嚴普出家。閱讀《證道歌》，讀到『幻化空身即法身』之處，欣然有所領悟。前往參拜還源，呈上自己的理解。還源詰問道：『比如道君不見，是指的誰？』 禪師說：『面對面親身呈上，更沒有絲毫的迴避。』 還源說：『你這墮入坑塹的傢伙，竟然說這樣的話！』 禪師說：『和尚您又怎麼說呢？』 還源說：『堵住你的嘴！』 禪師說：『被我勘破了！』 還源認可了他。之後在龍門山閱讀佛經三年。元朝泰定甲子年（1324年）住持少室山。
上堂說法：『滿盤打算之後，只有這一著最便宜。』 敢問各位，且
【English Translation】 English version: He returned to the original temple of Tuiyuan. He was invited to continue as abbot and open the Dharma hall. In the Dingwei year (1307) of Emperor Chengzong of the Yuan Dynasty, he was specially granted the title of 'Zen Master Miaoyan Hongfa'. Later, he moved to Fenglong Mountain. In the Gui Chou year (1313) of the Huangqing era of the Yuan Dynasty, he became the abbot of Shaolin Temple, greatly revitalizing the ancestral temple.
A monk asked: 'What is category-fall (lei duo)?' The Master said: 'It is not those wearing animal skins and horns.' The monk asked: 'What is following-fall (sui duo)?' The Master said: 'It is not those who hear sounds and see colors.' The monk asked: 'What is honorable-fall (zun gui duo)?' The Master said: 'It is not those who sit upright in the hall.' The monk asked: 'If so, then how can there be the name of fall?' The Master said: 'Geese fly across the long sky, their shadows sink into the cold water.' The monk said: 'The ancients said that the three falls are the illness of those who have completed their affairs (liao shi ren, referring to enlightened people). Since they have completed their affairs, how can they have illness?' The Master said: 'Precisely because of completing affairs, illness arises.' The monk asked: 'When will this illness be cured?' The Master said: 'Only when there is no body will this illness be cured.' Thereupon, he presented a verse: 'The golden locks have long been opened layer upon layer, in three places, leisurely and freely coming and going alone. Geese fly across the long sky without attachment, their shadows sink into the cold water, let others guess.'
The Master was simple and dignified, rarely forming connections with others, and his conduct was measured. He lived to the age of seventy-two, with fifty-eight years as a monk.
The twenty-seventh generation under Dajian Huineng (the Sixth Patriarch Huineng)
Dharma successor of Zen Master Baoying Yu
Zen Master Chunyong (淳䂐) Wencai of Xiangyan in Dengzhou, Nanyang Prefecture
He was a son of the Yao family of Pingyang Linfen. He was extraordinary from birth, and liked to see monks. Every movement he made was unlike ordinary children. When he was a little older, he asked to study Buddhism, and his parents, knowing his aspirations, complied. He became a monk under Puji at Fuyan Temple in Jiangzhou. Reading the 'Song of Enlightenment (Zhengdao Ge)', when he reached the line 'The illusory empty body is the Dharma body', he was delighted and had an awakening. He went to pay respects to Huanyuan and presented his understanding. Huanyuan questioned him: 'For example, when the Dao Lord is not seen, who is being referred to?' The Master said: 'Face to face, I present it personally, with no evasion.' Huanyuan said: 'You pit-falling fellow, how can you speak such words!' The Master said: 'How does the Abbot say it?' Huanyuan said: 'I'll shut your mouth!' The Master said: 'I've seen through you!' Huanyuan acknowledged him. Afterwards, he read the scriptures at Longmen Mountain for three years. In the Jiazi year (1324) of the Taiding era of the Yuan Dynasty, he became the abbot of Shaoshi Mountain.
Ascending the Dharma hall, he said: 'After all the calculations, only this one move is the most advantageous.' May I ask everyone, and
道。是那一著。卓拄杖曰。切忌卜度 問如何是道。師曰。針錐不容。曰如何是禪。師曰。車馬有路。曰和尚為甚麼。翻古人公案。師曰。舉直錯諸枉。
晚隱香嚴。箋釋般若心經及華嚴法界觀。僧問。如何是理法界。師曰。虛空撲落地。粉碎不成文。曰如何是事法界。師曰。到來家蕩盡。免作屋中愚。曰如何是理事無礙法界。師曰。三冬枯木秀。九夏雪花飛。曰如何是事事無礙法界。師曰。清風伴明月。野老笑相親。
順帝至正壬辰五月十七日。沐浴更衣。呼門人申教誡。翌日吉祥而逝。瘞全身於雪庭塔右。春秋八十。
河南府熊耳空相圭禪師
示眾。我若喝。汝便作喝會到處。信口胡喝亂喝。我若棒。汝便作棒會到處。信手胡棒亂棒。我若除卻棒喝。教他向本分。中道一句子。他不是打之。繞便作女人拜不是捏兩句。鬼話出來。便如啞羊相似。如此等輩。皆是狂狗。逐塊何曾。夢見有獅子奪迅的牙爪。驀喚曰。者里還有獅子么。試弄弄牙爪看。一僧出。師便打曰。逐塊尋香。未為好狗。僧擬對。師又打曰。棒折也。未放你在。曰恁么則云巖路絕也。師曰。是你上天無計怎。怪我云巖路絕。乃連棒打出曰。寄與天下亂統漢。
河南府嵩山龍潭深禪師
示眾。山僧當年。于般若
經顛倒夢想處。得個究竟涅槃。后乃知一切聖賢。皆以究竟涅槃。成了個顛倒夢想。及乎見我。還源老和尚。問他古冢不為家。如何是禪。老和尚曰。此是死語。山僧道。如何是活語。被老漢劈面一掌。曰得恁么死郎當。山僧擬對。又被老漢一掌。山僧當時不覺。如暗得燈。乃大宣曰。此回不是夢。真個是廬山。今日山僧不敢昧。卻來源特。為舉似汝諸人也。須恁么親見。一回始得。乃拍案一下曰。噫山僧今日。太殺漏逗。
靈巖潔禪師法嗣
江寧府天界寺雪軒道成禪師
一字鷲峰。云州趙大王遠孫也。父徙保定遂家焉。十五出家郡之興國。師廣顙平額。雄偉有志。納戒后。結三人為侶。居青州土窟中。密究密參者有年。忽一老人謂曰。汝三人。他日當作法門棟樑。師叱之。老人遂隱。師於是益加精銳。聞秋江大弘宗旨。往參之。語見秋江章中。江默俾參堂。陶煉久之。自覺無疑。一日趨丈室。江曰。金鎖玄關。曾打開盡也未。師曰。千年桃核里。覓甚舊時仁。江頷之。乃囑曰。是汝本有之事。善自護持。后還青社。眾請住普照。次遷東來大澤山。洪武壬戌。應選道契。親王殿下。睿眷尤隆。丁丑詔至殿。命住持天界。師奏不會佛法。上制詩鑴金榜。令懸法堂。其尊重甚至。
上堂。白雲萬
【現代漢語翻譯】 現代漢語譯本 從顛倒夢想之處，得到了究竟涅槃（佛教用語，指解脫生死輪迴的境界）。後來才知道一切聖賢，都是以究竟涅槃，成就了顛倒夢想。等到見到我，還源老和尚，問他古冢不作為家，什麼是禪？老和尚說：『這是死語。』我問：『什麼是活語？』被老漢劈面一掌，說：『得到這麼死板的樣子。』我想要回答，又被老漢一掌。我當時不覺悟，如同在黑暗中得到了燈光。於是大聲說：『這次不是夢，真是廬山。』今天我不敢隱瞞，特地來此，為你們諸位說這件事。必須這樣親身經歷一次才行。』於是拍了一下桌子說：『唉！我今天太泄露天機了。』
靈巖潔禪師法嗣
江寧府天界寺雪軒道成禪師
字鷲峰，云州趙大王的遠孫。父親遷居保定，於是就在那裡安家。十五歲在郡里的興國寺出家。禪師廣額頭，平腦門，雄偉有志向。受戒后，結交三人為伴侶，住在青州的土窟中，秘密研究參悟多年。忽然一位老人對他們說：『你們三人，將來會成為佛法棟樑。』禪師呵斥他，老人就隱去了。禪師於是更加精進。聽說秋江禪師大弘揚宗旨，前去參拜他。對話內容見秋江禪師的章節中。秋江禪師默默地讓他留在禪堂參禪。磨練了很久，自覺已經沒有疑問。一天，禪師走向丈室，秋江禪師問：『金鎖玄關，曾經完全打開了嗎？』禪師說：『在千年的桃核里，尋找什麼舊時的仁義？』秋江禪師點頭認可。於是囑咐說：『這是你本有的事情，好好守護。』後來回到青社。大眾請他住持普照寺，之後遷到東萊大澤山。洪武壬戌年（1382年），應選入道契，親王殿下，對他特別恩寵。丁丑年（1397年）詔令到達殿中，命令他住持天界寺。禪師上奏說自己不會佛法。皇上寫詩刻在金榜上，讓他懸掛在法堂上，對其尊重到了極點。
上堂。白雲萬
【English Translation】 English version At the point of inverted dreams, one attains ultimate Nirvana (a Buddhist term referring to the state of liberation from the cycle of birth and death). Later, one realizes that all sages and saints use ultimate Nirvana to create inverted dreams. When you see me, the old monk Haiyuan, and ask him, 'The ancient tomb is not a home, what is Chan (Zen)?' The old monk says, 'This is dead language.' I ask, 'What is living language?' The old man slaps me in the face and says, 'You've attained such a rigid state.' I try to respond, and the old man slaps me again. At that moment, I suddenly awaken, as if finding a lamp in the darkness. Then I exclaim, 'This time it's not a dream, it truly is Mount Lu.' Today, I dare not conceal it, and I've come here specifically to tell you all about this. You must experience it personally once to understand.' Then he slams the table and says, 'Alas! I've revealed too much today.'
Successor of Chan Master Jie of Lingyan Temple
Chan Master Xuexuan Daocheng of Tianjie Temple in Jiangning Prefecture
His courtesy name was Jiufeng, a distant descendant of Zhao, the Great King of Yunzhou. His father moved to Baoding and settled there. At the age of fifteen, he became a monk at Xingguo Temple in the prefecture. The Chan Master had a broad forehead, a flat brow, and was majestic and ambitious. After receiving the precepts, he formed a group of three companions and lived in a cave in Qingzhou, secretly studying and contemplating for many years. Suddenly, an old man said to them, 'You three will become pillars of the Dharma in the future.' The Chan Master scolded him, and the old man disappeared. The Chan Master then became even more diligent. Hearing that Chan Master Qiujiang was greatly propagating the Dharma, he went to pay him homage. Their conversation is recorded in the chapter about Chan Master Qiujiang. Chan Master Qiujiang silently allowed him to stay in the meditation hall to practice. After a long period of refinement, he felt that he had no more doubts. One day, the Chan Master approached the abbot's room, and Chan Master Qiujiang asked, 'Has the golden lock and mysterious gate been completely opened?' The Chan Master said, 'What old benevolence are you seeking in a thousand-year-old peach pit?' Chan Master Qiujiang nodded in approval. Then he instructed, 'This is something you inherently possess, take good care of it.' Later, he returned to Qingshe. The community invited him to reside at Puzhao Temple, and later he moved to Dazeshan Mountain in Donglai. In the year Renxu of the Hongwu reign (1382), he was selected to enter the Daoqi, and the Prince showed him special favor. In the year Dingchou (1397), an imperial decree arrived at the palace, ordering him to reside at Tianjie Temple. The Chan Master reported that he did not understand the Buddha Dharma. The Emperor wrote a poem and had it engraved on a golden plaque, ordering it to be hung in the Dharma hall, showing him extreme respect.
Ascending the Dharma Hall. White clouds ten thousand
頃卷舒。露劫外真機。紅葉千峰燦爛。顯箇中妙旨。亙古今而不昧。經塵劫以常存鳥道。虛通運步。玄關綿密。獅弦錯落。按指古韻。鏗鏘直得。石女點頭。木人拍手。拈起金針。玉線穿過。機先截來。兔角龜毛。發明向上。正偏獨露。隱顯全該。所以物物頭頭。塵塵剎剎。未有一絲毫欠少。大眾會么。夜來木馬雲中過。驚起南辰北斗藏。
上堂。陰極陽回化日長。梅花處處噴清香。箇中消息無多子。遍界何曾有覆藏。如是則明明。兼帶百草。頭邊相逢。密密宣揚。萬象光中獨露。利名場上薦取。無位真人。人我山中。顯示本來面目。影含宗鑒。心生則種種法生。身是道境心。滅則種種法滅。石女高提寶印。文彩全彰。木人暗度金梭。絲毫不昧。牽動劫外機。輪烜赫寰中。日月潛通。遐邇直得。枯木生花。該括古今。解使寒冰發𦦨。云籠古路依依。野色還迷。月滿寒巖。皎皎神光。遍照六門。機息何妨宛轉。旁參一色功圓。切忌當頭印破。白牛運步。已蒙建化之緣。玉馬嘶風。總是利生邊事。且道。如何是向上事咄。兔角杖挑潭底月。龜毛拂掛嶺頭云。
元旦上堂。三陽交泰。萬物咸新。顯一真之妙用。總造化之淵源。塵塵合道。處處通津。法筵大啟。覺苑宏開。國運佛運齊興。皇風宗風並扇。只如道。
【現代漢語翻譯】 現代漢語譯本： 頃刻間捲起又舒展。顯露出劫數之外的真實機密。紅葉在千峰間燦爛奪目，彰顯了其中微妙的旨意。它橫亙古今而不昏昧，經歷塵世劫難而常存。鳥道虛空，通暢執行的步伐，玄妙的關竅綿密無間。如同獅子的琴絃錯落有致，按動琴絃，是古老的韻味。鏗鏘有力，簡直能讓石女點頭，木人拍手。拈起金針，用玉線穿過。在事情發生之前就截斷，如同抓住兔子的角和烏龜的毛。發明向上之路，正與偏，顯與隱，全都顯露無遺。所以萬事萬物，每一處塵埃，每一處剎那，沒有一絲一毫的欠缺。大眾明白了嗎？昨夜木馬在雲中飛過，驚動了南方的星辰和北斗星都躲藏起來。
上堂說法。陰氣達到極點，陽氣回升，化為溫暖的陽光，日子也漸漸變長。梅花處處散發著清香。其中的訊息沒有多少，卻遍佈整個世界，沒有絲毫隱藏。像這樣明明朗朗，兼帶著各種草木，在路邊相逢，細密地宣揚。萬象的光明中獨自顯露，在追逐名利的場所中薦舉。無位真人，在人我執著的大山中，顯示出本來的面目。身影包含著宗門的明鑑，心生起則種種法生，身體就是道的境界，心滅則種種法滅。石女高高舉起寶印，文采完全彰顯。木人在暗中穿梭金梭，一絲一毫也不昏昧。牽動劫數之外的機輪，在寰宇中煊赫運轉，日月在暗中溝通，遠近都直接受益。枯木也能開花，概括了古往今來，能夠使寒冰散發花朵，雲霧籠罩著古老的道路，依舊迷茫，野外的景色依然迷離。月光灑滿寒冷的巖石，皎潔的神光，遍照六根。機息了不妨宛轉，旁邊參悟一色功圓。切記不要當頭印破。白牛運步，已經蒙受了建功立業的因緣。玉馬嘶鳴，總是在利益眾生的事情。那麼，什麼是向上之事呢？咄！用兔角做的枴杖去挑潭底的月亮，用烏龜毛做的拂塵去掛山頂的雲彩。
元旦上堂說法。三陽交泰，萬物更新。彰顯一真的妙用，總括造化的淵源。每一處塵埃都與道相合，每一處地方都通向津渡。大法筵席盛大開啟，覺悟的園林宏偉開闊。國運和佛運一同興盛，皇家的風範和宗門的風範一起傳播。只如這個道。
【English Translation】 English version: In an instant, it rolls up and unfurls. Revealing the true secrets beyond kalpas (aeons, 劫). Red leaves shine brilliantly among the thousand peaks, manifesting the subtle meaning within. It spans ancient and modern times without obscurity, enduring through the kalpas of dust and remaining constant. The bird's path is empty, the steps of circulation are smooth, and the mysterious passages are closely connected. Like the strings of a lion's lyre, scattered and well-arranged, plucking the strings evokes ancient melodies. Resonating powerfully, it can even make the stone woman nod and the wooden man clap. Picking up the golden needle, threading it with jade thread. Intercepting before things happen, like grasping the horns of a rabbit and the fur of a tortoise. Discovering the upward path, the right and the wrong, the hidden and the revealed, are all fully manifested. Therefore, in all things, in every speck of dust, in every instant, there is not a single deficiency. Do you all understand? Last night, a wooden horse flew through the clouds, startling the southern stars and causing the Big Dipper to hide.
Ascending the hall to preach. When yin reaches its extreme, yang returns, transforming into warm sunlight, and the days gradually lengthen. Plum blossoms everywhere emit a clear fragrance. There is not much news within, yet it pervades the entire world without any concealment. Thus, clearly and brightly, accompanied by various plants and trees, meeting by the roadside, subtly proclaiming. Uniquely revealed in the light of all phenomena, recommended in the arena of fame and gain. The True Person without Position, in the mountain of ego attachment, reveals the original face. The shadow contains the mirror of the sect, when the mind arises, all kinds of dharmas arise, the body is the realm of the Tao, when the mind ceases, all kinds of dharmas cease. The stone woman raises the precious seal high, the literary brilliance is fully displayed. The wooden man secretly shuttles the golden shuttle, not the slightest bit obscured. Stirring the wheel of opportunity beyond kalpas, operating gloriously in the universe, the sun and moon communicate secretly, benefiting both near and far directly. Even withered trees can bloom, encompassing the past and the present, able to make ice emit flowers, clouds shroud the ancient road, still hazy, the wild scenery remains blurred. Moonlight fills the cold rocks, the bright divine light illuminates all six senses. When the machine ceases, it doesn't matter if it turns around, side by side comprehending the completion of one color. Be sure not to break the seal head-on. The white ox moves forward, already receiving the karmic connection of establishing merit and transformation. The jade horse neighs in the wind, always engaged in the affairs of benefiting sentient beings. So, what is the upward matter? DOH! Use a staff made of rabbit horns to pick the moon at the bottom of the pool, use a whisk made of tortoise hair to hang the clouds on the top of the mountain.
Ascending the hall to preach on New Year's Day. The Three Yangs (三陽) intermingle, all things are renewed. Manifesting the wonderful function of the One Truth, encompassing the origin of creation. Every speck of dust is in harmony with the Tao, every place leads to the ferry. The great Dharma banquet is grandly opened, the garden of enlightenment is magnificent and vast. The national fortune and the Buddhist fortune flourish together, the imperial style and the sectarian style spread together. Just like the Tao.
舊歲已去。新歲到來。未審去從何去。來自何來。者且置。敢問。大眾祇如衲衣。下一著子。還有增減去來也無。者里話會得。便見臘盡陽和無影樹。春回花發未萌枝。
上堂。五月榴花照眼明。薰風啼鳥遍巖扄。機先一著無玄妙。切忌當人認色聲。記得夾山道。目前無法。意在目前。不是目前法。非耳目之所到。天童覺曰。夾山老子。解開布袋。將差珍異寶。撒向諸人面前了也。正當恁么時。又作么生。路不拾遺。君子稱美。大眾二老見處。固有所長。檢點將來。總成漏逗。鳳山則不然。若是色見聲求。即非家珍。了知目前無一法。頭頭物物總相應。其或未然。更聽末後一句。道泰不傳。天子令時清。休唱太平歌。
壬午永樂登位。奉使日本。師往宣聖化。癸未回奏。上大悅。仁宗在春宮。時有忌師之寵者。構詞間之。及御極遂謫師海南。宣宗嗣位首。召師還引見便殿。慰勞甚至。丁亥春命師。于鐘山說法。宣德丁未。表辭歸山。帝遣內臣護送。南還天界西庵養老。壬子臘八。示微疾辭眾。說偈而逝。上遣官致祭有文。師年八十一。僧臘六十七。阇維官貴四眾萬餘人。收舍利圓紅者無數。建塔于應天府安德門外。敕賜塔所。為鷲峰禪寺。師三坐道場。歷事四君。道契王臣。有光朝野。送學侍者偈曰。布
【現代漢語翻譯】 現代漢語譯本 舊的一年已經過去，新的一年已經到來。不知道過去是從哪裡過去的，到來又是從哪裡到來的。這些暫且放下。請問各位，就像這件衲衣，再添一針下去，是會增加還是減少，是會過去還是到來呢？如果能明白這個道理，就能看到臘月窮盡，陽光和煦，卻沒有影子的樹木，春天迴歸，花朵綻放，卻不是剛剛萌芽的枝條。
上堂說法。五月的石榴花鮮艷奪目，和暖的南風吹拂，鳥兒在山巖間鳴叫。先機一動並沒有什麼玄妙之處，切記不要被眼前的事物迷惑。記得夾山（指夾山善會禪師）說過：『目前沒有固定的法則，意境就在眼前。如果認為存在某種固定的法則，那就不是耳目所能達到的境界。』天童覺（指天童正覺禪師）說：『夾山老和尚，解開布袋，將各種珍寶撒向眾人面前。』正在這個時候，又該如何應對呢？要做到路不拾遺，這才是君子的美德。各位長老的見解，固然有其長處，但仔細檢查起來，總有疏漏之處。鳳山（指說法者自己）的看法則不同。如果執著于外在的色相和聲音，那就不是真正的家珍。只有了知眼前沒有固定的法則，才能明白一切事物都是相互呼應的。如果還不明白，那就再聽最後一句：太平盛世不需要特別宣揚，天子英明，天下太平，就不要再唱太平歌了。
永樂年間（1403-1424），仁宗皇帝登基。奉命出使日本，大師前往宣揚聖人的教化。癸未年（1423）回來稟告，皇帝非常高興。仁宗（明仁宗）還在東宮的時候，有人嫉妒大師受寵，進讒言離間。等到仁宗即位后，就將大師貶謫到海南。宣宗（明宣宗）即位后，首先召回大師，在便殿接見，慰勞備至。丁亥年（1427）春天，命令大師在鐘山說法。宣德丁未年（1427），大師上表辭官歸山。皇帝派遣內臣護送，南歸天界西庵養老。壬子年（1432）臘月初八，大師略感不適，向眾人告別，說完偈語就去世了。皇帝派遣官員致祭，並撰寫祭文。大師享年八十一歲，僧臘六十七年。火化時，在場的官員貴族和四眾弟子有一萬多人，收集到的舍利子圓潤紅亮，數量眾多。在應天府安德門外建造佛塔安放舍利，並敕賜塔的所在地為鷲峰禪寺。大師三次主持道場，歷經四位皇帝，與王公大臣意氣相投，為朝廷和社會增光添彩。送學侍者作偈說： 布
【English Translation】 English version The old year has passed. The new year has arrived. I don't know where the past has gone from, and where the arrival has come from. Let's put these aside for now. May I ask, everyone, just like this kasaya (衲衣, patchwork robe), if another stitch is added, will it increase or decrease, will it pass or arrive? If you can understand this principle, you can see that at the end of the twelfth month, the sun is warm, but there are trees without shadows, and when spring returns, the flowers bloom, but they are not newly sprouting branches.
Ascending the hall to preach. The pomegranate flowers in May are bright and dazzling, the warm southern wind blows, and birds sing among the rocks. There is nothing mysterious about taking the initiative, but be careful not to be deceived by the things in front of you. Remember what Jiashan (夾山, referring to Zen Master Jiashan Shanhui) said: 'There is no fixed law in front of you, the intention is in front of you. If you think there is a fixed law, then it is not a realm that can be reached by the ears and eyes.' Tiantong Jue (天童覺, referring to Zen Master Tiantong Zhengjue) said: 'Old Master Jiashan, opened the cloth bag and scattered all kinds of treasures in front of everyone.' At this moment, how should we respond? We must achieve not picking up things left on the road, which is the virtue of a gentleman. The views of the elders certainly have their strengths, but upon careful inspection, there are always omissions. Fengshan's (鳳山, referring to the speaker himself) view is different. If you are attached to external forms and sounds, then it is not a true family treasure. Only by knowing that there is no fixed law in front of you can you understand that all things are mutually responsive. If you still don't understand, then listen to the last sentence: A prosperous age does not need special promotion, the emperor is wise, and the world is peaceful, so don't sing songs of peace anymore.
During the Yongle era (永樂, 1403-1424) of the Ming Dynasty, Emperor Renzong ascended the throne. He was sent to Japan as an envoy, and the master went to promote the teachings of the sages. In the Guiwei year (癸未, 1423), he returned to report, and the emperor was very happy. When Renzong (仁宗, Ming Renzong) was still in the Eastern Palace, some people were jealous of the master's favor and slandered him. When Renzong ascended the throne, he exiled the master to Hainan. When Xuanzong (宣宗, Ming Xuanzong) ascended the throne, he first summoned the master, received him in the side hall, and comforted him with great care. In the spring of the Dinghai year (丁亥, 1427), he ordered the master to preach at Zhongshan. In the Xuande Dingwei year (宣德丁未, 1427), the master submitted a memorial to resign and return to the mountains. The emperor sent an inner minister to escort him, and he returned south to Tianjie West Hermitage to spend his old age. On the eighth day of the twelfth month of the Renzi year (壬子, 1432), the master felt slightly unwell, bid farewell to everyone, and passed away after reciting a verse. The emperor sent officials to offer sacrifices and wrote a eulogy. The master lived to be eighty-one years old, and had been a monk for sixty-seven years. During the cremation, there were more than 10,000 officials, nobles, and disciples of the four assemblies present, and countless round and red sariras (舍利子, relics) were collected. A pagoda was built outside Ande Gate in Yingtian Prefecture to enshrine the sariras, and the location of the pagoda was given the name鷲峰禪寺 (鷲峰禪寺,鷲峰 Zen Temple) by imperial decree. The master presided over the Dharma assembly three times, served four emperors, and was in harmony with princes and ministers, adding glory to the court and society. The attendant who accompanied him in his studies wrote a verse saying: Cloth
毛拈起慧華開。不是從門學得來。昨夜一番秋雨過。淮山依舊碧崔嵬。
寶應達禪師法嗣
汝寧府光山石盤山遇禪師
上堂。諸方尊宿。皆好舉話。接待衲僧。山僧今日效顰也。舉一則供養大眾。良久曰。莫怪空疏便下座。復顧謂侍僧曰。拄杖聻。侍僧曰。在者里。師曰。各各自領取一頓。
太原府斌禪師
上堂。以手屈指數之曰。西天四七。東土二三。算到一千七百。總出我者。指頭不得。噫罷罷。得歸去時且歸去。莫落他人指數中。便下座。
封龍就禪師法嗣
河南府天慶息庵義讓禪師
真定李氏子。丱歲剃落。遍參宗匠。末抵封龍扣古巖。巖見器之。一日呈達磨皮髓頌。巖問。達磨皮肉骨髓。皆被諸子得之。且道。只履歸西者。是個甚麼。師曰。且喜和尚猶記得。巖曰。是則是。我終有些疑你。師曰。恁么則老胡有賴也。巖顧謂侍者曰如何。元英宗至治壬戌。開法天慶。次遷熊耳之空相泰山之靈巖洛之嵩少。
問無功之功。還有偏正否。師曰。偏正歷然。曰如何是無功的偏正。師曰。石牛慣吐三春霧。靈鳥不棲無影林。
問如何是直指人心。師曰。舌在口裡。曰如何是見性成佛。師曰。金屑雖貴。落眼成塵。曰如何是莫向言中取則。師曰。道火
【現代漢語翻譯】 現代漢語譯本： 毛拈起慧華開，不是從門學得來。昨夜一番秋雨過，淮山依舊碧崔嵬。
寶應達禪師法嗣
汝寧府光山石盤山遇禪師
上堂。諸方尊宿，皆好舉話，接待衲僧。山僧今日效顰也。舉一則供養大眾。良久曰。莫怪空疏便下座。復顧謂侍僧曰。拄杖聻。侍僧曰。在者里。師曰。各各自領取一頓。
太原府斌禪師
上堂。以手屈指數之曰。西天四七，東土二三。算到一千七百，總出我者，指頭不得。噫罷罷。得歸去時且歸去，莫落他人指數中。便下座。
封龍就禪師法嗣
河南府天慶息庵義讓禪師
真定李氏子。丱歲剃落。遍參宗匠。末抵封龍扣古巖。巖見器之。一日呈達磨（Bodhidharma，印度禪宗始祖）皮髓頌。巖問。達磨（Bodhidharma，印度禪宗始祖）皮肉骨髓，皆被諸子得之。且道。只履歸西者，是個甚麼。師曰。且喜和尚猶記得。巖曰。是則是。我終有些疑你。師曰。恁么則老胡有賴也。巖顧謂侍者曰如何。元英宗至治壬戌（1322年）。開法天慶。次遷熊耳之空相泰山之靈巖洛之嵩少。
問無功之功，還有偏正否。師曰。偏正歷然。曰如何是無功的偏正。師曰。石牛慣吐三春霧，靈鳥不棲無影林。
問如何是直指人心。師曰。舌在口裡。曰如何是見性成佛。師曰。金屑雖貴，落眼成塵。曰如何是莫向言中取則。師曰。道火
【English Translation】 English version: A wisp of hair picks up and wisdom blossoms, not learned from entering through the gate. Last night, after a bout of autumn rain, the Huai mountains remain green and towering.
Successor of Chan Master Da of Baoying
Chan Master Yu of Shipan Mountain, Guangshan, Runing Prefecture
Ascending the hall, he said: 'Venerable elders from all directions all like to raise sayings to receive monks. This mountain monk imitates them today. I offer one to nourish the assembly.' After a long pause, he said: 'Don't blame me for being empty and unskilled,' and then descended from the seat. He turned and said to the attendant monk: 'Where is the staff?' The attendant monk said: 'It's here.' The master said: 'Each of you take a beating.'
Chan Master Bin of Taiyuan Prefecture
Ascending the hall, he counted with his fingers and said: 'Forty-seven in the Western Heaven, twenty-three in the Eastern Land. Counting to one thousand seven hundred, those who come out of me cannot use their fingers. Alas, enough! When it's time to return, then return. Don't fall into the counting of others.' Then he descended from the seat.
Successor of Chan Master Jiu of Fenglong
Chan Master Yirang of Xiam An, Tianqing, Henan Prefecture
He was a son of the Li family of Zhending. He shaved his head at a young age and visited masters everywhere. Finally, he arrived at Fenglong and questioned the ancient cliff. The cliff saw his potential. One day, he presented a verse on the skin and marrow of Bodhidharma (達磨，Indian founder of Zen Buddhism). The cliff asked: 'The skin, flesh, bones, and marrow of Bodhidharma (達磨，Indian founder of Zen Buddhism) have all been obtained by you all. Tell me, what is the one sandal returning west?' The master said: 'I am glad that the abbot still remembers.' The cliff said: 'It is so, but I still have some doubts about you.' The master said: 'In that case, the old barbarian is relying on it.' The cliff turned and said to the attendant, 'What do you think?' In the Renxu year of the Zhizhi reign of Emperor Yingzong of Yuan (1322 AD), he opened the Dharma at Tianqing. Later, he moved to Kongxiang of Xiong'er, Lingyan of Taishan, and Songshao of Luo.
Asked: 'Does the merit of no merit have partiality and correctness?' The master said: 'Partiality and correctness are clear.' Asked: 'What is the partiality and correctness of no merit?' The master said: 'The stone ox is accustomed to spitting out the mist of the three springs, and the spiritual bird does not perch in the shadowless forest.'
Asked: 'What is directly pointing to the human mind?' The master said: 'The tongue is in the mouth.' Asked: 'What is seeing one's nature and becoming a Buddha?' The master said: 'Although gold dust is precious, it becomes dust when it falls into the eye.' Asked: 'What is not taking the law from words?' The master said: 'The fire of the Tao.'
何曾燒著口。曰如何是句外明宗。師便打。
順帝至元庚辰夏遘疾。謂門人曰。吾往必矣。急須營塔。塔畢集眾。辭世書偈曰。來時本靜。去亦圓周。虛空作舞。任意優遊。擲筆右脅而化計五月十二也。
泰安州泰山靈巖容禪師
初參萬法歸一。一歸何處話有省。但于青州布衫。與師子一吼。祖父俱盡語未透。一日與同參游泰山日觀峰。偶失跌幾絕。良久起乃蘇。遂厲聲曰。得非祖父俱盡時耶。古人未必到恁么田地。因謁封龍呈所見。龍曰。更須知有向上關。棙子始得。師喝一喝而出。龍喜而印之。
續燈正統卷三十六 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷三十七
南海普陀嗣祖沙門西蜀 性統 編集
曹洞宗
大鑒下第二十八世
香嚴材禪師法嗣
南陽府萬安松庭子嚴禪師
河南之古緱氏縣樊氏子。幼多病。父母許以從釋。十八秉具。博通內外典。凡詩文辭賦。皆不學而能。初參江月照息庵讓。皆有所發。次參淳䂐呈所解。䂐曰。子不聞。蠱毒之家。水莫嘗邪。師曰。也須吞得入吐得出。始見好肚皮。䂐曰。蒼天中更添冤苦。師曰。卻謝和尚記莂。復以寶鏡三昧。反覆徴辯。豁然無疑。䂐遂以大事囑之。
【現代漢語翻譯】 何曾燒著口？』（為什麼會燒到嘴？）師：『如何是句外明宗？』（什麼是言語之外的明宗？）師便打。（禪師就打了他。）
順帝至元庚辰（1340年）夏遘疾，謂門人曰：『吾往必矣，急須營塔。』（元順帝至元庚辰年夏天生病，對弟子們說：『我快要走了，趕緊修建佛塔。』）塔畢集眾，辭世書偈曰：『來時本靜，去亦圓周，虛空作舞，任意優遊。』（佛塔修好后，召集眾人，寫下辭世偈語說：『來的時候本來安靜，去的時候也圓滿周全，在虛空中舞蹈，任意自由自在。』）擲筆右脅而化，計五月十二也。（寫完后擲筆，右側臥而逝，時間是五月十二日。）
泰安州泰山靈巖容禪師
初參萬法歸一，一歸何處話有省。（最初參訪『萬法歸一，一歸何處』的話題時有所領悟。）但于青州布衫，與師子一吼，祖父俱盡語未透。（但是對於趙州禪師的『青州布衫』公案，以及師子一吼，祖父俱盡的說法，理解得還不夠透徹。）一日與同參游泰山日觀峰，偶失跌幾絕。（一天和同參道友遊覽泰山日觀峰，不小心失足跌落，幾乎死去。）良久起乃蘇，遂厲聲曰：『得非祖父俱盡時耶？』（過了很久才醒過來，於是大聲說：『這難道不是祖父俱盡的時候嗎？』）古人未必到恁么田地。（古人未必能達到這樣的境界。）因謁封龍呈所見。（於是去拜見封龍禪師，呈上自己的見解。）龍曰：『更須知有向上關，棙子始得。』（封龍禪師說：『更要知道有向上的一關，才能真正領悟。』）師喝一喝而出。（禪師大喝一聲走了出去。）龍喜而印之。（封龍禪師很高興，印可了他的見解。）
續燈正統卷三十六 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷三十七
南海普陀嗣祖沙門西蜀 性統 編集
曹洞宗
大鑒下第二十八世
香嚴材禪師法嗣
南陽府萬安松庭子嚴禪師
河南之古緱氏縣樊氏子。（是河南古代緱氏縣姓樊人家的孩子。）幼多病，父母許以從釋。（小時候多病，父母許願讓他出家。）十八秉具，博通內外典。（十八歲受具足戒，廣泛通曉內外典籍。）凡詩文辭賦，皆不學而能。（凡是詩文辭賦，都不用學習就能掌握。）初參江月照息庵讓，皆有所發。（最初參訪江月照息庵讓禪師，都有所啓發。）次參淳䂐呈所解。（後來參訪淳䂐禪師，呈上自己的理解。）䂐曰：『子不聞，蠱毒之家，水莫嘗邪？』（淳䂐禪師說：『你沒聽說過嗎，蠱毒之家，水是不能隨便嘗的？』）師曰：『也須吞得入吐得出，始見好肚皮。』（禪師說：『也要能吞得進去，吐得出來，才能顯出好肚皮。』）䂐曰：『蒼天中更添冤苦。』（淳䂐禪師說：『蒼天之中又增添了冤屈和痛苦。』）師曰：『卻謝和尚記莂。』（禪師說：『感謝和尚的印可。』）復以寶鏡三昧，反覆徴辯，豁然無疑。（又以寶鏡三昧，反覆徵詢辯論，豁然無疑。）䂐遂以大事囑之。（淳䂐禪師於是將大事囑託給他。）
【English Translation】 Why would it burn the mouth?' The master said, 'What is the clear essence beyond words?' The master then struck him.
In the summer of the Gengchen year (1340) of the Zhizheng reign of Emperor Shun (of Yuan Dynasty), he fell ill and said to his disciples, 'I am about to depart, quickly build a stupa.' After the stupa was completed, he gathered the assembly and wrote a farewell verse, saying, 'Coming was originally stillness, going is also a complete circle, dancing in the void, freely roaming.' He threw down his pen, lay on his right side, and passed away on the twelfth day of the fifth month.
Chan Master Rong of Lingyan Temple on Mount Tai in Taian Prefecture
Initially, he inquired into the saying 'The myriad dharmas return to one; where does the one return?' and had some understanding. However, regarding Zhaozhou's 'Hemp Robe of Qingzhou' and the saying 'The lion's roar, ancestors all exhausted,' his understanding was not thorough. One day, while traveling with a fellow practitioner on the Sun Viewing Peak of Mount Tai, he accidentally fell and nearly died. After a long time, he revived and exclaimed loudly, 'Could this be the time when ancestors are all exhausted?' The ancients may not have reached such a state. He then visited Fenglong and presented his understanding. Fenglong said, 'You must also know that there is an upward gate; only then can you attain it.' The master shouted and left. Fenglong was pleased and affirmed him.
Continuation of the Lamp, Zhengtong Volume 36 卍 New Supplement to the Tripitaka, Volume 84, No. 1583, Continuation of the Lamp, Zhengtong
Continuation of the Lamp, Zhengtong Volume 37
Compiled by Xing Tong, a Shramana of Putuo Mountain in the South Sea, Successor of the Ancestors, from Western Shu
Caodong School
28th Generation from Dajian (Huineng)
Dharma Successor of Chan Master Xiangyan Cai
Chan Master Songting Ziyan of Wan'an in Nanyang Prefecture
He was a child of the Fan family from the ancient Gou clan county in Henan. He was often sick as a child, and his parents vowed to let him become a monk. At eighteen, he received the full precepts and was well-versed in both internal and external scriptures. He was able to master poetry, prose, and rhetoric without learning. He initially visited Chan Master Jiangyue Zhaoxi'an Rang, and both times he gained some insight. Later, he visited Chan Master Chunxu and presented his understanding. Xu said, 'Have you not heard that in a family with poisonous insects, water should not be tasted?' The master said, 'One must also be able to swallow and spit out to show a good belly.' Xu said, 'More injustice and suffering are added to the heavens.' The master said, 'Thank you, Abbot, for the recognition.' He then repeatedly inquired and debated about the Samadhi of the Precious Mirror, and was completely free of doubt. Xu then entrusted him with the great matter.
有五乳峰前獅子子光前耀後自超群之句。適萬安虛席。延師開法瓣香。為香嚴拈出也。次遷鄭州普照。又遷大都天寧。後退居浙之杭州云福。次領西京天慶。洪武己酉主少室。僧問。地藏栽田博飯。與和尚是同是別。師曰。闌干雖共倚。山色不同觀。曰百丈開田說大義。但展兩手意旨如何。師曰。一般無語處。誰識聲如雷。問和尚升座。人天駢集秦封槐。為甚不來聽法。師曰。阇黎聽他說法有分。其對機直截類是。
上堂。瞿曇道。唯一堅密身。一切塵中。現山河大地。鵲噪鴉鳴。折旋俯仰。展缽開單。豈不是一切塵。諸人還見堅密身么。良久曰。若教頻下淚。滄海也須干。
上堂。今朝二月半。百花開爛熳。透過祖師關。一一從頭判。即心即佛。狐貍戀窟。非心非佛。抱贓叫屈。不是心。不是佛。不是物。一船明月。一竿竹釣。盡五湖歸去來。
上堂。作么作么。夜叉呈獸面如是如是。小兒誑閻羅。恁么中不恁么。靈龜曳尾。不恁么中卻恁么。癩獺下深潭丈夫漢。曏者里一趯趯翻。上無沖天之計。下無入地之謀。不說常光現前。自然壁立萬仞。三世諸佛。是甚𡱰沸碗鳴聲。一大藏教。儘是拭瘡疣故紙。天下老和尚。儘是奴兒婢子。且道。普照到者里。合作么生。良久曰。將此深心奉塵剎。是則名
【現代漢語翻譯】 現代漢語譯本： 有『五乳峰前獅子子，光前耀後自超群』的詩句。恰逢萬安寺住持的位置空缺，於是邀請這位禪師前去開壇講法，點燃心香，這是爲了香嚴智閑（Xiangyan Zhixian）禪師而做的。之後，禪師又遷往鄭州的普照寺，再遷往大都（元朝首都，今北京）的天寧寺。後來退隱到浙江杭州的云福寺。之後又主持西京（可能是指大同）的天慶寺。洪武己酉年（1369年）主持少室山寺。有僧人問：『地藏菩薩（Dizang）栽田種地爲了吃飯，與和尚您是相同還是不同？』禪師回答：『欄桿雖然共同倚靠，但所觀賞的山色卻各自不同。』僧人又問：『百丈懷海（Baizhang Huaihai）禪師開田說法，但只是伸展兩手，這意旨如何？』禪師回答：『在一般無語之處，誰能認識到那聲音如雷霆般震響？』僧人問：『和尚您升座說法，人天大眾聚集如秦朝封禪泰山的古槐樹下，為什麼不來聽法？』禪師說：『你聽他說法自有你的緣分。』他的對機說法非常直接了當，大抵都是如此。
上堂說法。釋迦牟尼佛（Qutan，釋迦牟尼佛的另一種稱謂）說：『唯一堅密身，一切塵中，現山河大地。』喜鵲鳴叫，烏鴉聒噪，轉身，低頭，抬頭，展開缽盂，打開僧衣，難道不是一切塵埃嗎？各位，你們還見到那堅密之身嗎？』良久之後說：『如果教我頻頻流淚，恐怕滄海也會被哭干。』
上堂說法。『今朝二月十五，百花盛開爛漫。透過祖師關隘，一一從頭判斷。即心即佛，如同狐貍眷戀自己的洞窟。非心非佛，如同抱著贓物喊冤。不是心，不是佛，也不是物，一船明月，一竿竹釣，盡情地在五湖上歸去來兮。』
上堂說法。『作么？作么？』夜叉（Yacha）呈現出野獸的面孔，『如是，如是。』小孩子欺騙閻羅王（Yanluo）。『恁么』中不『恁么』，如同神龜拖著尾巴。不『恁么』中卻『恁么』，如同癩蛤蟆潛入深潭。大丈夫漢，向這裡一腳踢翻。上無沖天之計，下無入地之謀。不說常光現前，自然壁立萬仞。三世諸佛，是什麼？是沸騰的碗中發出的鳴響。一大藏經，全是擦拭瘡口的廢紙。天下的老和尚，全是奴才婢女。且說，普照禪師到這裡，應該怎麼做？』良久之後說：『將此深心奉塵剎，是則名為報佛恩。』 English version: There is the line, 'The lion cub before the Five Peaks, its light shines before and after, surpassing the crowd.' It happened that the position of abbot at Wan'an Monastery was vacant, so the Zen master was invited to open the Dharma assembly, offering incense, which was done for Zen Master Xiangyan Zhixian (Xiangyan Zhixian). Later, the Zen master moved to Puzhao Monastery in Zhengzhou, and then to Tianning Monastery in Dadu (the capital of the Yuan Dynasty, now Beijing). Later, he retired to Yunfu Monastery in Hangzhou, Zhejiang. After that, he presided over Tianqing Monastery in Xijing (possibly referring to Datong). In the year of Ji-You in the Hongwu reign (1369 AD), he presided over Shaoshi Mountain Monastery. A monk asked, 'Dizang Bodhisattva (Dizang) cultivates the fields to eat. Are you, the abbot, the same or different?' The Zen master replied, 'Although we lean on the same railing, the mountain scenery we see is different.' The monk then asked, 'Zen Master Baizhang Huaihai (Baizhang Huaihai) opened the fields to preach the Dharma, but only stretched out his hands. What is the meaning of this?' The Zen master replied, 'In the place where there is generally no speech, who can recognize that the sound is like thunder?' The monk asked, 'Abbot, you ascend the seat to preach the Dharma, and the assembly of humans and gods gathers like under the ancient locust trees where the Qin Dynasty emperors offered sacrifices on Mount Tai. Why don't they come to listen to the Dharma?' The Zen master said, 'You have your own affinity for listening to his preaching.' His direct and straightforward responses were generally like this.
Ascending the hall to preach. Shakyamuni Buddha (Qutan, another name for Shakyamuni Buddha) said, 'The only firm and secret body manifests mountains, rivers, and the great earth in all dust.' Magpies chirp, crows caw, turning around, bowing, raising the head, unfolding the alms bowl, opening the monastic robe, are these not all dust? Everyone, have you seen that firm and secret body?' After a long silence, he said, 'If you teach me to shed tears frequently, I am afraid the sea will be dried up by crying.'
Ascending the hall to preach. 'Today is the fifteenth day of the second month, and hundreds of flowers are blooming brilliantly. Passing through the barrier of the patriarchs, judging everything from the beginning. The mind is the Buddha, like a fox cherishing its den. The mind is not the Buddha, like holding stolen goods and shouting for injustice. It is not the mind, it is not the Buddha, nor is it a thing, a boat of bright moon, a bamboo fishing rod, returning to the Five Lakes at will.'
Ascending the hall to preach. 'What to do? What to do?' The Yaksha (Yacha) presents the face of a beast, 'Thus it is, thus it is.' A child deceives King Yama (Yanluo). 'Thus it is' is not 'thus it is', like a divine turtle dragging its tail. Not 'thus it is' but 'thus it is', like a mangy otter diving into a deep pool. A great hero kicks it over here. There is no plan to soar to the sky above, and no scheme to enter the earth below. Not to mention the constant light appearing before you, naturally a ten-thousand-foot cliff stands upright. What are the Buddhas of the three worlds? It is the sound of boiling water in a bowl. The entire Tripitaka is just waste paper for wiping sores. All the old monks in the world are just slaves and servants. Now, what should Zen Master Puzhao do here?' After a long silence, he said, 'Dedicate this deep heart to the dust realms, and this is called repaying the Buddha's kindness.'
【English Translation】 There is the line, 'The lion cub before the Five Peaks, its light shines before and after, surpassing the crowd.' It happened that the position of abbot at Wan'an Monastery was vacant, so the Zen master was invited to open the Dharma assembly, offering incense, which was done for Zen Master Xiangyan Zhixian (Xiangyan Zhixian). Later, the Zen master moved to Puzhao Monastery in Zhengzhou, and then to Tianning Monastery in Dadu (the capital of the Yuan Dynasty, now Beijing). Later, he retired to Yunfu Monastery in Hangzhou, Zhejiang. After that, he presided over Tianqing Monastery in Xijing (possibly referring to Datong). In the year of Ji-You in the Hongwu reign (1369 AD), he presided over Shaoshi Mountain Monastery. A monk asked, 'Dizang Bodhisattva (Dizang) cultivates the fields to eat. Are you, the abbot, the same or different?' The Zen master replied, 'Although we lean on the same railing, the mountain scenery we see is different.' The monk then asked, 'Zen Master Baizhang Huaihai (Baizhang Huaihai) opened the fields to preach the Dharma, but only stretched out his hands. What is the meaning of this?' The Zen master replied, 'In the place where there is generally no speech, who can recognize that the sound is like thunder?' The monk asked, 'Abbot, you ascend the seat to preach the Dharma, and the assembly of humans and gods gathers like under the ancient locust trees where the Qin Dynasty emperors offered sacrifices on Mount Tai. Why don't they come to listen to the Dharma?' The Zen master said, 'You have your own affinity for listening to his preaching.' His direct and straightforward responses were generally like this. Ascending the hall to preach. Shakyamuni Buddha (Qutan, another name for Shakyamuni Buddha) said, 'The only firm and secret body manifests mountains, rivers, and the great earth in all dust.' Magpies chirp, crows caw, turning around, bowing, raising the head, unfolding the alms bowl, opening the monastic robe, are these not all dust? Everyone, have you seen that firm and secret body?' After a long silence, he said, 'If you teach me to shed tears frequently, I am afraid the sea will be dried up by crying.' Ascending the hall to preach. 'Today is the fifteenth day of the second month, and hundreds of flowers are blooming brilliantly. Passing through the barrier of the patriarchs, judging everything from the beginning. The mind is the Buddha, like a fox cherishing its den. The mind is not the Buddha, like holding stolen goods and shouting for injustice. It is not the mind, it is not the Buddha, nor is it a thing, a boat of bright moon, a bamboo fishing rod, returning to the Five Lakes at will.' Ascending the hall to preach. 'What to do? What to do?' The Yaksha (Yacha) presents the face of a beast, 'Thus it is, thus it is.' A child deceives King Yama (Yanluo). 'Thus it is' is not 'thus it is', like a divine turtle dragging its tail. Not 'thus it is' but 'thus it is', like a mangy otter diving into a deep pool. A great hero kicks it over here. There is no plan to soar to the sky above, and no scheme to enter the earth below. Not to mention the constant light appearing before you, naturally a ten-thousand-foot cliff stands upright. What are the Buddhas of the three worlds? It is the sound of boiling water in a bowl. The entire Tripitaka is just waste paper for wiping sores. All the old monks in the world are just slaves and servants. Now, what should Zen Master Puzhao do here?' After a long silence, he said, 'Dedicate this deep heart to the dust realms, and this is called repaying the Buddha's kindness.'
為報佛恩。
上堂。大道無難。言端語端。倚門傍戶者。食人涎唾。丹霄獨步者。宇宙宏寬。寒鴉棲古木。白鷺立沙灘。紅蓼映寒水。蘆花雪滿天。傅大士。忘卻門槌拍版。寶誌公。失卻鏡尺剪刀。拍手仰天開口笑。雁行斜處桂輪高。
上堂。萬壑春歸綠陰。遍野榴花吐火。鶯囀喬林。安排不得處。卻自現成。著意追求。時還成錯過。所以道。大道體寬。無易無難。小見狐疑。轉急轉遲。如是則放得下時無一事。擬思量處隔千山。大眾祇如不擬議。不思量。又作么生。一枕夢迴新雨後。數峰高插暮天寒。
上堂。拈拄杖曰。豎去橫來。該天括地。頂𩕳上一向壁立。無古無今腳跟下。不露絲毫。絕凡絕聖。不是心。不是佛。不是物。漆桶放光。非風動。非幡動。非心動。野狐吐氣。直饒聞佛掩耳。聞法𠻳口。掀倒禪床。驀面便唾也。是鸕鶿語鶴。總不恁么。未免尊體無頓處。無頓處有來由。寒風才凜冽。花發舊枝頭。卓拄杖下座。
壬戌冬。周王殿下。請師說法。薦國母慈孝皇后。賜僧伽黎。旌異甚至。年七十。乃作退休計。
河南府登封嵩山竹庵子忍禪師
鄧州內鄉王氏子。上堂舉。法鐙欽開堂曰。法鐙本欲棲藏巖。竇養䂐過時奈緣。先師有未了底公案。出來與他了卻。僧遽問
【現代漢語翻譯】 現代漢語譯本： 爲了報答佛恩。
上堂說法。大道沒有難處，難在言語是否中正。依靠門戶的人，只能吃別人的唾沫。獨自在天空漫步的人，宇宙何等寬廣。寒鴉棲息在古老的樹木上，白鷺站立在沙灘上。紅蓼映襯著寒冷的水面，蘆花像雪一樣覆蓋著天空。傅大士（南北朝時期的居士，名傅翕），忘卻了敲門槌和拍板。寶誌公（南北朝梁代僧人），失去了鏡子、尺子和剪刀。拍手仰天開口大笑，大雁斜飛之處，桂樹和月亮顯得更高。
上堂說法。萬壑的春天歸來，一片綠蔭，原野上石榴花盛開，如火一般。黃鶯在喬木林中鳴叫。無法安排的地方，卻自然呈現。刻意追求，反而常常錯過。所以說，大道的本體寬廣，沒有容易也沒有困難。小見解會產生狐疑，反而越急越遲緩。如果能夠放下，就沒有什麼事。想要思量，卻隔著千山萬水。各位，如果不擬議，不思量，又該如何？一覺醒來，夢迴新雨之後，幾座山峰高高地聳立在傍晚寒冷的天空中。
上堂說法。拿起拄杖說，豎著來，橫著去，包容天，涵蓋地。頭頂上一直像墻壁一樣聳立，無古無今。腳跟下，不露一絲一毫。超越凡俗，超越聖賢。不是心，不是佛，不是物。漆桶放出光明。不是風動，不是幡動，不是心動。像野狐在吐氣。即使聽到佛也摀住耳朵，聽到法也閉上嘴巴，掀翻禪床，迎面就唾棄，也只是鸕鶿在學鶴叫。如果不是這樣，難免尊體沒有安頓之處。沒有安頓之處是有來由的，寒風剛剛凜冽，花就在舊枝頭上開放。放下拄杖，走下座位。
壬戌年（1022年）冬天，周王殿下，請禪師說法，為國母慈孝皇后祈福，賜予僧伽黎（袈裟），表彰非常隆重。禪師七十歲，於是做了退休的打算。
河南府登封嵩山竹庵子忍禪師
鄧州內鄉王氏之子。上堂舉例。法鐙欽開堂說，法鐙本來想要棲息在藏巖，竇養䂐過時奈何因緣。先師有未了結的公案，出來替他了結。僧人立刻問道。
【English Translation】 English version: To repay the Buddha's grace.
Entering the hall for teaching. The Great Path is not difficult, the difficulty lies in whether the words are correct. Those who lean on doors and rely on households eat the spittle of others. Those who walk alone in the sky have a vast universe. Cold crows perch on ancient trees, white herons stand on the beach. Red smartweed reflects the cold water, reed flowers cover the sky like snow. Great Scholar Fu (Fu Xi, a lay Buddhist in the Northern and Southern Dynasties), forgot the door knocker and clapper. Monk Baozhi (a monk in the Liang Dynasty of the Northern and Southern Dynasties), lost the mirror, ruler, and scissors. Clapping his hands, he looked up to the sky and laughed, where the geese flew diagonally, the cassia tree and the moon appeared higher.
Entering the hall for teaching. Spring returns to the myriad valleys, a green shade, pomegranate flowers bloom in the fields, like fire. Orioles sing in the tall trees. Where it cannot be arranged, it appears naturally. Deliberately pursuing it often leads to missing it. Therefore, it is said that the body of the Great Path is broad, neither easy nor difficult. Small views produce doubt, and the more urgent, the slower it becomes. If you can let go, there is nothing to do. Wanting to think about it is separated by thousands of mountains and rivers. Everyone, if you don't deliberate, don't think, what should you do? Waking up from a dream after a new rain, several peaks stand tall in the cold evening sky.
Entering the hall for teaching. Picking up the staff and saying, 'Vertical coming, horizontal going, encompassing the sky, covering the earth.' On the top of the head, it has always stood like a wall, without ancient or modern times. Under the feet, not revealing a single bit. Transcending the mundane, transcending the sages. It is not mind, not Buddha, not a thing. The lacquer bucket emits light. It is not the wind moving, not the banner moving, not the mind moving. Like a wild fox exhaling. Even if you hear the Buddha, cover your ears, and if you hear the Dharma, shut your mouth, overturn the Zen bed, and spit in your face, it is just a cormorant imitating a crane. If it is not like this, it is inevitable that the venerable body has no place to settle. There is a reason for having no place to settle, the cold wind has just become severe, and the flowers bloom on the old branches.' Putting down the staff, he stepped down from the seat.
In the winter of Renxu year (1022 AD), His Royal Highness Prince Zhou invited the Zen master to preach, to pray for the Empress Dowager Cixiao, and bestowed a Sanghati (Kashaya), the commendation was very grand. The Zen master was seventy years old, so he made plans to retire.
Zen Master Ren of Zhuanzi Bamboo Temple, Song Mountain, Dengfeng, Henan Prefecture
The son of the Wang family of Neixiang, Dengzhou. Entering the hall, he cited an example. Fa Dengqin opened the hall and said, 'Fa Deng originally wanted to reside in Cangyan, but Dou Yangqi's passing was due to fate. The former master has an unfinished case, come out and finish it for him.' The monk immediately asked.
。如何是先師未了底公案。鐙便打曰。祖禰不了。殃及兒孫。曰過在甚麼處。鐙曰。過在我。殃及你天童覺。曰者僧若是個漢出來。便與掀倒禪床。不惟自己有出身之路。亦免見祖禰不了。殃及兒孫。師曰。山僧則不然。今日若有問。如何是不了底公案。拈拄杖便打曰。獅子咬人。韓獹逐塊。
佛巖稔禪師
上堂。英雄識英雄。豪傑喜豪傑。山僧非二者。一生友難結。獨有七尺藤。相憐還相悅。夜來忽反目。要椎我腰折諸兄弟。你道他為何如。此謂我太把達磨。心髓為人都漏泄。
河南府登封華嚴遇禪師
上堂。說到不如行到。行到不如忘套。且道。作么生始得忘套去。乃靠卻拄杖曰。白雲不約來青嶂。綠水無心弄碧蟾。
古蔡元禪師
小參。今夜不答話。僧出。師曰。討棒吃的漢。有甚了期。僧曰。何不便棒。師曰。賊是小人。拽拄杖便歸方丈。
空相圭禪師法嗣
河南府天寧壽禪師
上堂。驢事未了。馬事到來。忙忙大地。誰是放懷。阿呵呵歸去來。無根樹子清風起。不待春回花自開。
天慶讓禪師法嗣
河南府陜州熊耳山崧溪子定禪師
偃師馬氏子。七歲禮古巖祝髮。巖化往參息庵讓。讓命典藏鑰。因白事次。言下豁然大悟。出住
【現代漢語翻譯】 現代漢語譯本： 問：什麼是先師未完成的公案？ 鐙禪師便打了一下說：『祖先沒有了結，禍及子孫。』 問：過錯在哪裡？ 鐙禪師說：『過錯在我，禍及你天童覺（禪師名號）。』 問：如果這個僧人是個有膽識的人，就應該掀翻禪床，不只自己有出路，也能避免祖先不了結，禍及子孫。 佛巖稔禪師說：『我則不然，今天如果有人問，什麼是不了結的公案，拿起拄杖就打，說：獅子咬人，韓獹（一種狗）追逐土塊。』
佛巖稔禪師
上堂說法：英雄識英雄，豪傑喜豪傑。我不是這兩種人，一生很難結交朋友。只有七尺長的藤杖，互相憐惜還互相喜歡。夜裡忽然反目，要椎打我腰都快斷了。各位，你們說它為什麼這樣？這是因為我太把達磨（菩提達摩，禪宗始祖）的心髓都泄漏給人了。
河南府登封華嚴遇禪師
上堂說法：說到不如做到，做到不如忘掉。那麼，怎樣才能忘掉呢？於是靠著拄杖說：白雲不約而來青色的山峰，綠水無心映照碧綠的月亮。
古蔡元禪師
小參：今晚不回答問題。僧人出來提問。禪師說：『找打的傢伙，什麼時候才是個頭？』僧人說：『為什麼不直接打？』禪師說：『賊是小人。』拽著拄杖就回方丈了。
空相圭禪師法嗣
河南府天寧壽禪師
上堂說法：驢的事情還沒完，馬的事情又來了。忙忙碌碌的大地上，誰能放下心懷？阿呵呵，歸去來兮！沒有根的樹，清風自起，不用等到春天，花自己就開了。
天慶讓禪師法嗣
河南府陜州熊耳山崧溪子定禪師
偃師馬氏的兒子，七歲時在古巖寺剃度出家。古巖寺住持圓寂后，前往參拜息庵讓禪師。息庵讓禪師讓他管理倉庫的鑰匙。一次彙報事務時，言下豁然大悟，後來出任住持。
【English Translation】 English version: Question: What is the unfinished public case of the former teacher? Deng (Zen master's name) then struck and said: 'Ancestors did not settle it, calamity reaches descendants.' Question: Where is the fault? Deng said: 'The fault is with me, calamity reaches you, Tiantong Jue (Zen master's name).' Question: If this monk were a man of courage, he should overturn the Zen bed, not only would he have a way out for himself, but he could also avoid the ancestors not settling it, and calamity reaching descendants. Foyan Ren (Zen master's name) said: 'I am not like that. If someone asks today, what is the unsettled public case, I will pick up my staff and strike, saying: The lion bites people, the Han hound (a type of dog) chases clods.'
Zen Master Foyan Ren
Ascending the hall to preach: Heroes recognize heroes, and outstanding people like outstanding people. I am not either of these two, and it is difficult to make friends in my life. Only the seven-foot-long rattan staff, cherish each other and like each other. Suddenly turning against each other at night, wanting to beat me so hard my waist is about to break. Brothers, what do you say is the reason for this? This is because I have revealed too much of Bodhidharma's (the first patriarch of Zen Buddhism) essence to people.
Zen Master Huayan Yu of Dengfeng, Henan Prefecture
Ascending the hall to preach: Talking is not as good as doing, and doing is not as good as forgetting. Then, how can one forget? So, leaning on his staff, he said: White clouds come to the green peaks without appointment, and green water unintentionally reflects the green toad (moon).
Zen Master Gu Caiyuan
Small gathering: Tonight, I will not answer questions. A monk comes out to ask a question. The Zen master said: 'A guy looking for a beating, when will there be an end?' The monk said: 'Why not just beat me?' The Zen master said: 'A thief is a petty person.' He dragged his staff and returned to his abbot's room.
Dharma Successor of Zen Master Kongxiang Gui
Zen Master Tianning Shou of Henan Prefecture
Ascending the hall to preach: The donkey's matter is not finished, and the horse's matter has arrived. In the busy world, who can let go of their worries? Ah ha ha, let's go home! A tree without roots, a clear breeze rises, no need to wait for spring, the flowers bloom by themselves.
Dharma Successor of Zen Master Tianqing Rang
Zen Master Songxi Ziding of Xionger Mountain, Shanzhou, Henan Prefecture
The son of the Ma family of Yanshi, shaved his head at Guyan Temple at the age of seven. After the abbot of Guyan Temple passed away, he went to visit Zen Master Xi'an Rang. Zen Master Xi'an Rang asked him to manage the keys to the warehouse. Once, while reporting on matters, he suddenly had a great enlightenment and later became the abbot.
熊耳。有年其入室。勘辨凜凜然。若秋霜烈日。隨機應對。則又如盤走珠。
小參宗門中事。號曰單傳。一心之外。更無餘法。只為你好。在言句里。著倒甘在道理坑埋。殺於一心。法轉增迷悶。所以祖師西來。特為你打翻。舊日窠臼。辟開別樣乾坤。非是好奇立異。祇是見病與藥。要人平復。如故而已。豈有他哉。如始到少林。九年壁立。萬仞坐斷。千差單提。向上一機。直使你窺伺無門。鉆研沒縫者里。還許你以有言會么。還許你以無言會么。全彰諸佛之法印。直顯列祖之大機。按一指則地轉天旋。行一令則山崩海竭。又安同彼。割截虛空。巧立門戶輩。而終日隨波逐浪。妄生枝節者哉。大眾還會么。就是洞山玉線金針也。是花前弄影。臨濟主賓玄要。無乃醉后添杯。諸人還覷得破么。良久曰。夜靜水寒魚不餌。滿船空載月明歸。
一日謂門人曰。吾順化時。至汝輩甚。勿以世情眷戀。有乖道誼。末後一句。聽吾分付。言訖就枕。泊然而逝。
大鑒下第二十九世
萬安嚴禪師法嗣
河南府嵩山凝然了改禪師
嵩陽金店任氏子。齠年繫念空宗。依止少林訓剃落。二十納具。初參月印于香山。鮮克契入。會松庭主天慶。師往依之。師舉。印示眾。路逢死蛇莫打殺。無底籃兒盛將
【現代漢語翻譯】 現代漢語譯本： 熊耳（山名）。有年他進入室內，勘辨時氣勢凜然，如同秋霜和烈日一般。隨機應變時，又像是盤中的珠子一樣圓轉自如。
小參是宗門中的事情，號稱『單傳』。在一心之外，再沒有其他法門。這只是爲了你好，但若在言語里執著，反而會陷入道理的陷阱中。執著於一心，法反而會增加迷惑。所以祖師西來，特意為你打破舊日的窠臼，開闢別樣的天地。這並非是好奇立異，只是因為看到了病癥，所以給予藥物，要人恢復如初而已，豈有其他目的呢？比如當初到達少林寺，面壁九年，如萬仞高山般坐斷一切，千差萬別都歸於一念。向上的一機，直接讓你窺伺無門，鉆研無縫。在這裡，還允許你用語言來領會嗎？還允許你用無言來領會嗎？完全彰顯諸佛的法印，直接顯現列祖的大機用。按下一指，則地轉天旋；行一個命令，則山崩海竭。又怎能與那些割裂虛空，巧立門戶，終日隨波逐浪，妄生枝節的人相比呢？大眾明白了嗎？這就是洞山（人名）的玉線金針，也像是花前弄影；臨濟（人名）的主賓玄要，無非是醉后添杯。諸位還看得破嗎？良久之後說：『夜靜水寒魚不餌，滿船空載月明歸。』
有一天，禪師對門人說：『我順應變化的時候，對你們怎麼樣？不要因為世俗的情感而眷戀，以致違背了道義。最後一句話，聽我吩咐。』說完就躺下，安然逝去。
大鑒（慧能大師，六祖慧能）下第二十九世
萬安嚴禪師的法嗣
河南府嵩山凝然了改禪師
嵩陽金店任氏之子。年幼時就係念空宗。依止少林寺剃度出家。二十歲受具足戒。最初參訪香山的月印禪師，很少能夠契合。後來遇到松庭主天慶禪師，禪師前往依止。天慶禪師舉起月印禪師開示大眾的語句：『路逢死蛇莫打殺，無底籃兒盛將』。
【English Translation】 English version: Xiong'er (mountain name). One year he entered the room. His discernment was awe-inspiring, like autumn frost and scorching sun. When responding to situations, he was like a pearl rolling on a plate.
Small gatherings are matters within the Zen school, known as 'single transmission'. Beyond the single mind, there are no other methods. This is only for your benefit, but if you cling to words, you will fall into the pit of reason. Clinging to the single mind, the Dharma will only increase confusion. Therefore, the Patriarch came from the West, specifically to overturn your old habits and open up a different world. This is not out of curiosity or to be different, but because he saw the illness and gave medicine, wanting people to return to their original state. What other purpose could there be? For example, when he first arrived at Shaolin Temple, he faced the wall for nine years, sitting like a ten-thousand-foot mountain, cutting off all differences and bringing them back to one thought. The upward mechanism directly makes it impossible for you to peep or study. Here, are you still allowed to understand with words? Are you still allowed to understand without words? It fully reveals the Dharma seal of all Buddhas and directly manifests the great function of the ancestral masters. Pressing one finger causes the earth to spin and the sky to turn; issuing one command causes mountains to collapse and the sea to dry up. How can it be compared to those who divide the void, cleverly establish portals, and spend their days following the waves and creating unnecessary complications? Do you all understand? This is Dongshan's (person's name) jade thread and golden needle, like playing with shadows in front of flowers; Linji's (person's name) host-guest mystery is nothing more than adding wine after being drunk. Can you all see through it? After a long silence, he said: 'The night is quiet, the water is cold, the fish do not bite, the boat is empty, carrying the bright moon home.'
One day, the Zen master said to his disciples: 'When I comply with change, how am I to you? Do not be attached to worldly emotions, lest you violate the principles of the Way. Listen to my instructions for the last sentence.' After saying this, he lay down and passed away peacefully.
The 29th generation after Dajian (Great Master Huineng, the Sixth Patriarch)
The Dharma successor of Zen Master Wan'an Yan
Zen Master Ningran Liaogai of Songshan, Henan Prefecture
The son of the Ren family of Jindian, Songyang. In his childhood, he was mindful of the emptiness school. He relied on Shaolin Temple to be tonsured. At the age of twenty, he received full ordination. He initially visited Zen Master Yueyin of Xiangshan, but rarely found accord. Later, he met Zen Master Songting Zhu Tianqing, and the Zen master went to rely on him. Zen Master Tianqing raised the words that Zen Master Yueyin showed to the public: 'If you meet a dead snake on the road, do not kill it; put it in a bottomless basket.'
歸。與么說話。若是鹵莽禪和者里。如何透得語。問曰。者個莫是背觸不得底意么。庭曰。笑破山僧口。師罔措。庭曰。你在鬼窟里。討甚麼碗。師愈不安。一日庭上堂曰。一言迥脫獨拔當時。師當下釋然。尋匿跡二祖庵。洪武庚午。繼席少林。
上堂。莫向言中取則。直須句外明宗。擲拄杖便下座。
上堂。祖師心印。不是有言。不是無言。不屬有知。不屬無知。豈可向句下。研窮意中揣度。復舉可大師問初祖。弟子心不安。乞師與我安心。祖曰。將心來我與你安。可曰。覓心了不可得。祖曰。我與你安心竟。師曰。缺齒胡販得個。陳年滯貨。攤向街頭。若不得個。孟八郎承虛接響。幾乎無著落處。總好與三十棒。
永樂辛丑無恙。忽集眾敘別。說偈曰。行年八十七。相為在今夕。撒手威音前。金烏叫天碧。偈畢儼然而寂。師行止端莊。毫無放逸。雖密室如對大賓。周蜀伊三殿下。嘗登山。尊以師禮。珍錫甚至。師皆泊如也。
大鑒下第三十世
嵩山改禪師法嗣
河南府嵩山俱空契斌禪師
晉毫邑王氏子。從重興院無相剃染。永樂丙申。參凝然求示心要。然曰。你向達磨未西來。時道一句看。師窘無以對。於是疑之。不知飲食之為何味者久之。一日睹秦封槐。豁然契悟
。上丈室擬呈似。然遽曰。契斌參得禪也。師便喝。然曰。作么。師曰。和尚何得贓誣平人。自是愈加鍛鍊。日新日益。一日然問。趙州勘破婆子。婆子敗缺。在甚麼處。師曰。一對無孔鐵錘。曰趙州意。又作么生。師曰。荊棘林中。重加陷阱。曰石頭道。書亦不達。信亦不通。是何意旨。師曰。千里同風。曰青原垂足。又作么生。師曰。禍事禍事。然為點首曰。洞上一宗。在汝躬矣。正統戊辰。出領嵩山院事。
僧問如何是君。師曰。九重深密敢誰窺。曰如何是臣。師曰。萬里慇勤宣至化。曰如何是君視臣。師曰。寶殿光含萬化新。曰如何是臣向君。師曰。玉階仙杖覲龍顏。曰如何是君臣道合。師曰。端拱無為天下治。曰還有向上事也無。師曰有。曰如何是向上事。師曰。請阇黎尊重。
問如何是正中偏。師曰。夜半烏雞帶雪眠。曰如何是偏中正。師曰。老翁曉抱石烏龜。曰如何是正中來。師曰。出匣吹毛寒逼天。曰如何是兼中至。師曰。公孫舞劍難思議。曰如何是兼中到。師曰。黑狗銀蹄無處討。曰五位既蒙師指示。少林直指事如何。師曰。砂里無油。麥中有面。
問如何是空劫已前自己。師曰。烏龜向火。曰如何是成劫已后底事。師曰。龍馬負圖。
師以景泰壬申示寂。塔于少林西塢
。世壽七十。
鄭州福禪師
僧問。鄭州梨。何似青州棗。師曰。多㭰阿師慣潦草。曰和尚也。須別垂一隻手。師曰。那討閑錢賞落花。
汝州風穴古潭本深禪師
山西絳州張氏子。處胎時。母數夢異光入口。父怪之。髫齔舍金臺村大覺洪處出家。二十五。參凝然于少室。執侍一紀。受衣囑。永樂甲午。奉敕校證藏經。宣德丁未。主風穴。庚戌八月十五。集眾辭世。說偈曰。云來云去天元凈。漚滅漚生體自同。若問個中端的意。一輪明月伴清風。遂化去。門人建塔于開山沼公之壟西。
大鑒下第三十一世
嵩山斌禪師法嗣
河南府定國寺無方可從禪師
洛陽許氏子。投福先芘峰剃落。初參嵩陽龍潭順密縣超化宗。入室參請。俱有契入。后乃參俱空于嵩山。山以綿密閫奧。重加淘煉。一日舉。天衣以五行者。俱召實上座因緣。師當下。於五位奧旨親證。無遺受囑。后隱於郟鄏定國寺。尋開法菩提。明成化癸巳。主法少室。
示眾。向上宗乘。本無言說。當人一著。非假外求。直須向自己胸襟中迸出。偏不附物。正不立玄。不涉程途。方得到家穩坐。雖然你還知。九峰不肯首座么。百丈五百生。墮在狐窩么。金鎞刮膜。擬則成乖有志。此宗大須。仔細珍重。
【現代漢語翻譯】 現代漢語譯本：世壽七十。
鄭州福禪師
僧人問：『鄭州的梨，和青州的棗相比如何？』禪師說：『常常這樣，阿師你習慣於潦草。』僧人說：『和尚您也須另外垂下一隻手（指點）。』禪師說：『哪裡去找閑錢來賞落花？』
汝州風穴古潭本深禪師
山西絳州張氏之子。在母親懷孕時，母親多次夢見奇異的光芒入口。父親對此感到奇怪。年幼時在金臺村大覺洪處出家。二十五歲時，跟隨凝然禪師在少室山修行，侍奉了十二年，接受了衣缽和囑託。永樂甲午年（1414年），奉旨校正藏經。宣德丁未年（1427年），主持風穴寺。庚戌年（1430年）八月十五日，召集眾人辭世，說偈語：『云來云去天元凈，漚滅漚生體自同。若問個中端的意，一輪明月伴清風。』於是圓寂。門人在開山沼公的墳墓西邊建造了塔。
大鑒下第三十一世
嵩山斌禪師法嗣
河南府定國寺無方可從禪師
洛陽許氏之子。投奔福先芘峰剃度出家。最初參訪嵩陽龍潭順、密縣超化宗。入室參請，都有契合之處。後來參訪俱空于嵩山，俱空以綿密的禪機，重加錘鍊。一日，俱空舉出天衣義懷禪師以五行者（指金木水火土五種修行人），俱召實上座的因緣。禪師當下在五位（指禪宗的五位君臣）的奧旨上親自體證，毫無遺漏地接受了囑託。後來隱居在郟鄏（今河南郟縣）定國寺。不久后在菩提寺開法。明成化癸巳年（1473年），主持少室山。
開示大眾：向上宗乘，本來就沒有言語可以表達。當人的一著，並非向外尋求。必須從自己胸襟中迸發出來，偏離不依附外物，正也不立玄妙。不涉及任何途徑，才能到家穩坐。雖然如此，你們還知道嗎？九峰不肯首座嗎？百丈懷海禪師五百世，墮落在狐貍洞里嗎？用金鎞颳去眼膜，想要擬議就成了乖謬。有志於此宗的人，必須仔細珍重。
【English Translation】 English version: His lifespan was seventy years.
Zen Master Fu of Zhengzhou
A monk asked: 'How does the pear of Zhengzhou compare to the jujube of Qingzhou?' The Master said: 'Often like this, you, Master, are accustomed to being careless.' The monk said: 'The Abbot also needs to extend another hand (to guide).' The Master said: 'Where can I find spare money to appreciate the falling flowers?'
Zen Master Gutan Benshen of Fengxue in Ruzhou
He was the son of the Zhang family of Jiangzhou, Shanxi. When his mother was pregnant, she repeatedly dreamed of strange light entering her mouth. His father found this strange. In his youth, he left home at Dajue Hong's place in Jintai Village. At the age of twenty-five, he followed Zen Master Ningran at Shaoshi Mountain, serving him for twelve years, and received the robe and entrustment. In the Jiawu year of Yongle (1414), he was ordered to proofread the Tripitaka. In the Dingwei year of Xuande (1427), he presided over Fengxue Temple. On the fifteenth day of the eighth month of the Gengxu year (1430), he gathered the assembly to bid farewell to the world, saying in a verse: 'Clouds come and go, the origin of the sky is pure; bubbles burst and arise, the body itself is the same. If you ask about the true meaning within, a round bright moon accompanies the clear wind.' Then he passed away. His disciples built a pagoda to the west of the tomb of the founder, Zhao Gong.
Thirty-first Generation under Dajian
Dharma Successor of Zen Master Bin of Songshan
Zen Master Wufang Kecong of Dingguo Temple in Henan Prefecture
He was the son of the Xu family of Luoyang. He went to Fuxian Bifeng to have his head shaved and become a monk. Initially, he visited Songyang Longtan Shun and Mixian Chaohua Zong. When entering the room for consultation, there were moments of accord. Later, he visited Jukong at Songshan, who refined him with meticulous Chan opportunities. One day, Jukong cited the story of Zen Master Tianyi Yihuai using the five elements practitioners (referring to practitioners of the five elements of metal, wood, water, fire, and earth), all summoning the cause of the senior monk Shi. The Master immediately personally realized the profound meaning of the five ranks (referring to the five ranks of ruler and ministers in Zen Buddhism), and received the entrustment without omission. Later, he lived in seclusion at Dingguo Temple in Jiaru (now Jia County, Henan). Soon after, he opened the Dharma at Bodhi Temple. In the Gui Si year of Chenghua in the Ming Dynasty (1473), he presided over Shaoshi Mountain.
Instructing the assembly: The upward lineage of Zen has no words to express. The one move of a person is not to be sought externally. It must burst forth from one's own mind, deviating without clinging to external things, and upright without establishing the mysterious. Without involving any path, one can arrive home and sit securely. Even so, do you still know? Jiufeng would not allow the head seat? Zen Master Baizhang Huaihai for five hundred lifetimes, fell into the fox den? Using a golden needle to scrape off the membrane of the eye, wanting to propose becomes perverse. Those who aspire to this lineage must carefully cherish it.
成化壬寅。鈞州徽藩。聘住觀音寺。六月示寂。世壽六十四。臘四十塔。全身於少室祖墳。
大鑒下第三十二世
定國從禪師法嗣
河南府嵩山月舟文載禪師
別號虛白。北通州人。世系蔚州廣寧王氏子。祖才[一/(尸@邕)]從明成祖。靖內難。贈武德將軍。遂居通州。生師于景泰甲戌。時父夢僧寄宿。翌日得誕師。成化丙戌。脫白于本州萬安寺。師白庵空。癸巳詣杭納具。丙申北還掩關。閱萬松拈提從上古德機緣竟。若面牆。一日忽省曰。此宗非絕後再蘇。懸崖撒手者。要望他針線。細密盤旋。回互不觸。當頭兔子構牛奶。萬萬不可得。既而翻然出關。參無方從問。承師有言。當人一著。非假外求。直須向自己胸襟中迸出。方得到家。祇如本無自己。當體全空的人來。如何接他語。未絕從劈面。便掌曰。你恁么那。師大悟。呈偈曰。劈面攔腮。電光石火。立命安身絕影蹤。臘月蓮花開朵朵。一日從問。二祖三拜歸位。是何意旨。師曰。褊衫破衲襖。從曰。未在更道。師曰。草履著膻靴。從喝曰怪事。師拂袖便出。從撫而印之曰。子異日支吾宗。當大播天下。慎之哉無忽也。弘治壬戌。開法登封華嚴。正德改元丙寅。奉敕遷少林。參徒雲集。撾鼓無虛日。
上堂舉。金峰因僧
【現代漢語翻譯】 現代漢語譯本： 成化壬寅年（1482年），鈞州徽藩聘請（文載禪師）住持觀音寺。六月圓寂，世壽六十四歲，僧臘四十年。全身葬于少室山祖墳。
大鑒慧能（六祖慧能）門下第三十二世。
定國從禪師的法嗣。
河南府嵩山月舟文載禪師，
別號虛白，北通州人，世系是蔚州廣寧王氏的後代。他的祖先才[一/(尸@邕)]跟隨明成祖朱棣靖難之役，被贈予武德將軍，於是居住在通州。禪師生於景泰甲戌年（1454年），當時他的父親夢見有僧人來借宿，第二天就生下了禪師。成化丙戌年（1466年），在本州萬安寺剃度出家。禪師在白庵空住了很久，癸巳年（1473年）前往杭州受具足戒。丙申年（1476年）返回北方閉關。閱讀萬松的《拈提從上古德機緣》完畢，仍然像面對墻壁一樣毫無頭緒。一天忽然醒悟說：『這個宗門如果不是斷絕之後再復興，就像懸崖撒手的人，還指望他縫補細密的針線活嗎？迴旋往復而不相互觸碰，想要當頭抓住兔子來擠牛奶，萬萬不可能。』 於是幡然出關，參訪無方從禪師，從禪師有言：『當人的一著，不是向外求取，必須從自己的胸襟中迸發出來，才能真正到家。比如本來就沒有自己，當體全空的人來了，如何接他的話？』 話音未落，從禪師劈面就是一掌，說：『你怎麼樣啊？』 禪師大悟，呈偈語說：『劈面攔腮，電光石火，立命安身絕影蹤，臘月蓮花開朵朵。』 一天，從禪師問：『二祖慧可三拜歸位，是什麼意思？』 禪師說：『褊衫破衲襖。』 從禪師說：『還沒說出來。』 禪師說：『草履著膻靴。』 從禪師呵斥說：『怪事！』 禪師拂袖便走出去。從禪師撫摸著他的背印可說：『你將來必定能夠支撐這個宗門，並且將它傳播到天下，要謹慎啊，不要疏忽！』 弘治壬戌年（1502年），開法于登封華嚴寺。正德改元丙寅年（1506年），奉旨遷往少林寺，參學的僧人雲集，每天擊鼓講法沒有空閑的時候。
上堂時舉例說，金峰問僧人。
【English Translation】 English version: In the Renyin year of the Chenghua reign (1482), the Hui Prince of Junzhou invited (Zen Master Wenzai) to reside at Guanyin Monastery. He passed away in June, at the age of sixty-four, with forty years of monastic life. His entire body was buried in the ancestral tomb at Shaoshi Mountain.
He was the thirty-second generation descendant of Dajian Huineng (the Sixth Patriarch Huineng).
A Dharma heir of Zen Master Dingguo Cong.
Zen Master Yuezhou Wenzai of Songshan, Henan Prefecture,
Also known as Xubai, he was a native of Beitongzhou, a descendant of the Wang family of Guangning, Weizhou. His ancestor Cai [一/(尸@邕)] followed Emperor Chengzu of Ming, Zhu Di, in the Jingnan Campaign and was granted the title of General Wude, thus settling in Tongzhou. The Zen Master was born in the Jiaxu year of the Jingtai reign (1454), when his father dreamed of a monk seeking lodging, and the next day the Zen Master was born. In the Bingxu year of the Chenghua reign (1466), he was tonsured at Wan'an Monastery in his native prefecture. The Zen Master stayed at Baian Kong for a long time, and in the Guisi year (1473), he went to Hangzhou to receive the full precepts. In the Bingshen year (1476), he returned north to seclude himself. After reading Wansong's 'Nianticongshang Gude Jiyuan', he was still as clueless as facing a wall. One day, he suddenly realized: 'If this sect is not revived after being cut off, it is like a person letting go on a cliff, still expecting him to sew fine stitches? Circling back and forth without touching each other, wanting to catch a rabbit head-on to milk it is absolutely impossible.' Thereupon, he suddenly left seclusion and visited Zen Master Wufang Cong. Zen Master Cong said: 'A person's move is not to be sought externally, but must burst forth from one's own chest to truly arrive home. For example, if a person who originally has no self, whose very being is empty, comes, how do you respond to him?' Before he finished speaking, Zen Master Cong slapped him in the face and said: 'What are you doing?' The Zen Master had a great awakening and presented a verse saying: 'Slapping the face head-on, lightning and flint, establishing life and settling the body without a trace, lotus flowers bloom in the twelfth month.' One day, Zen Master Cong asked: 'What is the meaning of the Second Patriarch Huike bowing three times and returning to his seat?' The Zen Master said: 'A short shirt and a torn patched robe.' Zen Master Cong said: 'Not yet said.' The Zen Master said: 'Straw sandals wearing smelly boots.' Zen Master Cong scolded: 'Strange!' The Zen Master flicked his sleeves and walked out. Zen Master Cong stroked his back and approved him, saying: 'You will surely be able to support this sect in the future and spread it throughout the world. Be careful and do not neglect it!' In the Renxu year of the Hongzhi reign (1502), he opened the Dharma at Huayan Monastery in Dengfeng. In the Binyin year of the first year of the Zhengde reign (1506), he was ordered to move to Shaolin Monastery, where monks gathered to study, and he beat the drum to preach the Dharma every day without rest.
In the hall, he cited the example of Jin Feng asking a monk.
問訊。次乃把住曰。輒不得向人道。我有一則因緣舉似。你僧作聽勢。峰與一掌。僧曰。為什麼打某甲。峰曰。我要者話行。師曰。鴟啄腐鼠。鷹銜死蛇。蓋緣種類洿下。只作者般伎倆。累他金峰卻成話柄。當時華嚴。若見他道輒不得。向人道。我有一則因緣舉似。你即掩耳而出。為什麼不見道。師子翻身處。金剛正眼開。
上堂。世人住處我不住。世人行處我不行。不是與人難共住。大都緇素要分明。古人恁么。兢兢業業。日日惟新。只解登高。不能放下。大似抱橋柱洗澡。若是山僧即不然。是非海里橫身入。聲色場中信腳行。烈焰亙天休覓火。誰教日午打三更。
舉僧問石門。年窮歲盡時如何。門曰。東村王老夜燒錢話。頌曰。東村王老夜燒錢。喚鬼呼神到曰前。黑漆崑崙戴紙帽。夜明簾外打鞦韆。
舉女子出定話。頌曰。三間茅草屋。六個大煙熜。驀地瞋心發。遍界暖烘烘。
示眾。達磨西來。以一乘法。直指單傳。令人見性成佛。至我少室。如九鼎系以單絲。言之魄墮。汝諸人趁。色力康健。打辦個事。急須努力莫閑。過日大眾。且喚什麼。作一乘法聻。良久曰。切忌喚甕作鐘。
伊鄭徽三府。向師德風。勤從問道。而師之法道益。可想見矣。嘉靖甲申。年七十有一。倦接納
【現代漢語翻譯】 現代漢語譯本： 問訊之後，（金峰和尚）接著抓住（那個僧人）說：『千萬不要對別人說。我有一段因緣要告訴你。』那僧人擺出傾聽的姿勢，金峰和尚就給他一巴掌。僧人說：『為什麼打我？』金峰和尚說：『我要這句話流傳開來。』（高峰和尚）評論說：『鴟（chī，貓頭鷹）啄食腐爛的老鼠，鷹叼著死蛇。』這都是因為種類低劣，只會做這種伎倆。連累金峰和尚反而成了笑柄。當時華嚴（指華嚴宗的僧人），如果見到他（金峰和尚）說『千萬不要對別人說，我有一段因緣要告訴你』，你就應該捂著耳朵走開。為什麼不見道（不見得這樣做）？師子（shī zi，獅子）翻身的地方，金剛（jīng gāng，佛教護法神）正眼打開。
上堂說法。『世人居住的地方我不居住，世人行走的地方我不行走。』不是難以和世人共同生活，而是出家人和俗人本來就要分清楚。古人是這樣，兢兢業業，每天都求新求變。只懂得登高，卻不能放下，很像抱著橋柱洗澡。如果是老衲我就不一樣，在是非的海洋里橫身闖入，在聲色的場所中隨意行走。烈焰遍佈天空也不用尋找火，誰教大白天敲三更的？
舉例說，有僧人問石門（shí mén，人名）：『年終歲末的時候怎麼樣？』石門（shí mén）回答說：『東村的王老頭晚上在燒紙錢。』（高峰和尚）作頌說：『東村的王老頭晚上在燒紙錢，呼喚鬼神來到面前。』黑漆漆的崑崙奴戴著紙帽子，在明亮的簾子外面打鞦韆。
舉女子出定的例子。（高峰和尚）作頌說：『三間茅草屋，六個大煙囪。』突然間瞋心大發，整個世界都變得暖烘烘的。
開示大眾。達磨（Dámó，菩提達摩，禪宗始祖）西來，以一乘法（yī shèng fǎ，使一切眾生皆成佛的教法），直指人心，單傳心印，使人見性成佛。到了我少室山（指少室山的寺廟），就像九鼎（jiǔ dǐng，象徵國家政權的寶器）用一根絲線繫著一樣，言語失去了力量。你們這些人趁著身體健康，趕緊打點這件事，必須努力不要懈怠。過一天算一天的大眾，且說說看，叫什麼作一乘法（yī shèng fǎ）呢？』良久之後說：『切記不要把瓦罐叫作鐘。』
伊鄭（Yī Zhèng）徽三府（huī sān fǔ，地名）仰慕（高峰和尚）的德行和風範，勤奮地向他請教，因此（高峰和尚）的法道更加興盛，可以想見。嘉靖（Jiājìng）甲申年（1524年），（高峰和尚）七十一歲，厭倦了接待來訪者。
【English Translation】 English version: After inquiring, (Monk Jinfeng) then grabbed (that monk) and said: 'You must not tell anyone. I have a story to tell you.' The monk made a listening gesture, and Jinfeng gave him a slap. The monk said: 'Why did you hit me?' Jinfeng said: 'I want this story to spread.' (Monk Gaofeng) commented: 'A kite pecks at rotten mice, and an eagle carries a dead snake.' This is because their kind is inferior, and they can only do such tricks. It implicates Jinfeng and makes him a laughingstock. Back then, if a Huayan (referring to monks of the Huayan school) saw him (Monk Jinfeng) saying, 'You must not tell anyone, I have a story to tell you,' you should cover your ears and walk away. Why don't you see it that way? Where the lion (shī zi) turns around, the vajra (jīng gāng, Buddhist guardian deity) opens its righteous eye.
Ascending the hall to preach. 'I do not live where worldly people live, and I do not walk where worldly people walk.' It is not that it is difficult to live with worldly people, but that monks and laypeople should be clearly distinguished. The ancients were like this, conscientious and diligent, seeking renewal every day. They only know how to climb high but cannot let go, much like hugging a bridge pillar while bathing. If it were this old monk, it would be different. I would plunge into the sea of right and wrong and walk freely in the realm of sound and color. There is no need to look for fire when the flames fill the sky. Who told you to strike the third watch in broad daylight?
For example, a monk asked Shimen (shí mén, a name): 'What is it like at the end of the year?' Shimen (shí mén) replied: 'Old Wang of Dongcun is burning paper money at night.' (Monk Gaofeng) composed a verse: 'Old Wang of Dongcun burns paper money at night, calling ghosts and gods to come before him.' A pitch-black Kunlun slave wears a paper hat, swinging on a swing outside the bright curtain.
Citing the example of a woman emerging from samadhi. (Monk Gaofeng) composed a verse: 'Three thatched cottages, six large chimneys.' Suddenly, anger arises, and the whole world becomes warm.
Instructing the assembly. Bodhidharma (Dámó, Bodhidharma, the founder of Zen Buddhism) came from the West, using the One Vehicle Dharma (yī shèng fǎ, the teaching that enables all beings to become Buddhas), directly pointing to the human mind, transmitting the mind seal alone, enabling people to see their nature and become Buddhas. When it comes to my Shaoshi Mountain (referring to the temple on Shaoshi Mountain), it is like the nine tripods (jiǔ dǐng, treasures symbolizing national power) tied with a single thread, and words lose their power. You people, while you are healthy, quickly take care of this matter, and you must work hard and not be lazy. You who spend your days passing by, tell me, what is called the One Vehicle Dharma (yī shèng fǎ)?' After a long silence, he said: 'Remember not to call a jar a bell.'
The three prefectures of Yi Zheng Hui (Yī Zhèng Huī, place names) admired (Monk Gaofeng)'s virtue and demeanor, and diligently sought his teachings, so (Monk Gaofeng)'s Dharma path flourished even more, as can be imagined. In the Jiajing (Jiājìng) year of Jiashen (1524), (Monk Gaofeng) was seventy-one years old and tired of receiving visitors.
乃命門人。於三十六峰煙霞中。結庵投老焉。
大鑒下第三十三世
嵩山載禪師法嗣
順天府宗鏡庵大章宗書禪師
別號小山。順德南和李氏子。生明孝宗弘冶庚申時。與群兒戲。好作佛事。十歲能通經史大義。一日忽置卷嘆曰。此治世事。非出世間了生脫死法。遂白父。投郡之開元法堂鈿剃染。聞月舟道眼精明。往參焉入室請益。潛淘密踐者八載。一日因看舟語錄。見定國投機悟道因緣有省。私計曰。此赤眼撞著。火柴頭耳。即入室。問面壁九年即不問。斷臂安心事若何。舟曰。只為當初留毒害兒孫。洗土不成泥。師曰。不因和尚舉。怎見少林人。舟便噓兩噓。師曰。不奈船何打破。戽斗便出。又一日入室。舟問。入門須有語。莫將問來問。師曰。日面佛月面佛。舟曰。腦後見腮。師曰。和尚也須仔細。舟縮身曰。山僧行年在坎。師禮拜曰。某甲罪過。舟乃以大法囑累焉。壬辰開法興德。次主天慶五臺。世宗嘉靖丁巳。少室疏請再四。師乃嘆曰。先師化后三十年。宗風逮弱盡前輩。有言禪林下衰。弘法者多。假我偷安。不急急撐拄之。其崩隤可須也。某雖慚付囑。其如付囑何。遂欣然主之。丙寅上京。主宗鏡隆慶。改元丁卯。游西山至谷集山三學洞。師喜其幽寂。遂結夏焉。至冬疾作。臘
【現代漢語翻譯】 現代漢語譯本：於是（方丈）命令門人，在三十六峰煙霞繚繞之處，結廬安度晚年。
大鑒惠能（638-713）門下第三十三世
嵩山載禪師的法嗣
順天府宗鏡庵大章宗書禪師
別號小山。順德南和人，姓李。生於明孝宗弘治庚申年（1480年）。年幼時與同伴嬉戲，就喜歡模彷彿事。十歲時就能理解經史中的大義。一天，忽然放下書本嘆息道：『這些是治理世俗事務的學問，不是超脫世間、了脫生死的法門。』於是稟告父親，前往郡里的開元法堂剃度出家。聽說月舟禪師道眼精明，便前去參拜請教，潛心研究、秘密踐行了八年。一天，因為閱讀月舟禪師的語錄，看到定國禪師開悟的因緣而有所領悟，私下想道：『這真是赤眼漢遇到了火柴頭啊。』隨即進入方丈室，問道：『面壁九年暫且不問，斷臂安心之事又該如何？』月舟禪師說：『只因爲當初留下毒害，貽害子孫，想要洗去污泥卻反而不成泥。』禪師說：『如果不是和尚您提起，怎麼能見到少林人的手段？』月舟禪師便噓了兩聲。禪師說：『奈何不了船隻被打翻，連水斗都露出來了。』又有一天進入方丈室，月舟禪師問：『入門須有語，莫將問來問。』禪師說：『日面佛，月面佛。』月舟禪師說：『腦後見腮。』禪師說：『和尚您也須仔細。』禪師縮身說：『山僧我正值命運不順。』禪師禮拜說：『弟子罪過。』月舟禪師於是將大法囑託給他。明世宗嘉靖壬辰年（1532年）在興德開壇說法，之後主持天慶五臺。明世宗嘉靖丁巳年（1557年），少室山多次懇請，禪師於是嘆息道：『先師圓寂后三十年，宗門風氣衰弱，前輩們有話說禪林衰敗，弘揚佛法的人多是徒有虛名，如果我貪圖安逸，不趕緊支撐，恐怕禪林就要崩塌了。我雖然慚愧自己能力不足，但又怎能辜負先師的囑託呢？』於是欣然前往主持。明穆宗隆慶丙寅年（1566年）上京，主持宗鏡寺。隆慶改元丁卯年（1567年），遊歷西山，到達谷集山三學洞。禪師喜歡那裡的幽靜，於是就在那裡結夏安居。到了冬天，疾病發作，在臘月（圓寂）。
【English Translation】 English version: Thereupon, (the abbot) ordered his disciples to build a hermitage amidst the misty clouds of the thirty-six peaks, where he would spend his remaining years.
The thirty-third generation from Dajian Huineng (638-713)
A Dharma successor of Chan Master Zai of Mount Song
Chan Master Dazhang Zongshu of Zongjing Hermitage in Shuntian Prefecture
Also known as Xiaoshan. He was a son of the Li family from Nanhe, Shunde. Born in the Gengshen year of the Hongzhi reign of Emperor Xiaozong of the Ming Dynasty (1480), he enjoyed imitating Buddhist rituals while playing with other children. At the age of ten, he was able to understand the great meaning of the classics and histories. One day, he suddenly put down his books and sighed, 'These are matters for governing the world, not the methods for transcending the world and escaping birth and death.' Thereupon, he informed his father and went to the Kaiyuan Dharma Hall in the prefecture to have his head shaved and become a monk. Hearing that Chan Master Yuezhou's insight was keen and bright, he went to pay respects and seek instruction, diligently studying and secretly practicing for eight years. One day, while reading Chan Master Zhou's recorded sayings, he gained insight from the circumstances of Chan Master Dingguo's enlightenment. He thought to himself, 'This is truly a red-eyed man encountering a matchstick.' Immediately, he entered the abbot's room and asked, 'Nine years of wall-gazing will not be asked about for now, but what about the matter of cutting off one's arm to pacify the mind?' Chan Master Zhou said, 'It is only because the poison was left behind in the beginning, harming future generations; trying to wash away the mud only results in not becoming mud.' The Chan Master said, 'If it weren't for the venerable monk bringing it up, how could one see the methods of the Shaolin people?' Chan Master Zhou then made two 'hush' sounds. The Chan Master said, 'What can be done about the boat being overturned? Even the water dipper is revealed.' Another day, he entered the abbot's room. Chan Master Zhou asked, 'Entering the gate requires words; do not use a question to ask a question.' The Chan Master said, 'Sun-faced Buddha, moon-faced Buddha.' Chan Master Zhou said, 'Seeing the cheeks behind the head.' The Chan Master said, 'The venerable monk must also be careful.' The Chan Master shrank back and said, 'This mountain monk is currently in an unlucky phase.' The Chan Master bowed and said, 'This disciple is at fault.' Chan Master Zhou then entrusted him with the great Dharma. In the Renchen year of the Jiajing reign of Emperor Shizong of the Ming Dynasty (1532), he opened the Dharma at Xingde, and later presided over Tianqing Wutai. In the Ding-si year of the Jiajing reign of Emperor Shizong of the Ming Dynasty (1557), Mount Shaoshi repeatedly requested him, and the Chan Master sighed, 'Thirty years after the passing of the late teacher, the style of the school has weakened. The predecessors have said that the Chan forest is declining, and many who promote the Dharma are merely nominal. If I indulge in ease and do not quickly support it, I fear the Chan forest will collapse. Although I am ashamed of my lack of ability, how can I fail the late teacher's entrustment?' Thereupon, he gladly went to preside over it. In the Bingyin year of the Longqing reign of Emperor Muzong of the Ming Dynasty (1566), he went to the capital and presided over Zongjing Temple. In the Dingmao year of the Longqing reign, the era name was changed (1567), he traveled to the Western Mountains and arrived at the Sanxue Cave in Guji Mountain. The Chan Master liked the seclusion there, so he settled there for the summer retreat. In the winter, he fell ill and passed away in the twelfth month.
月十六日。索筆書偈。儼然坐脫。世壽六十八。僧臘三十六。茶毗身骨分為三處。一留宗鏡。一送順德祖塋。一歸少室。先是謝院。日法鼓墮地。疾作日秦。槐枝摧寂后樹竟仆。師之去世。其關法運如此。
開封府鄢陵顯慶曙庵悟寅禪師
幼祝髮禮僧。可標為師。參月舟有契。囑以偈。嘉靖己丑。住柏梁。尚書劉讱請上堂。師登座曰。月落星疏夜色濃。日華迥揭帝京東。翻經自愛虛窗白。入定空搖蠟炬紅。禪榻擁蒲青鬱鬱。曉山臨水碧溶溶。客來石鼎堪聯句。簾卷晴嵐滿座中。便下座。丙辰四月十三。示眾辭謝畢。說偈泊然而逝。
順德府內丘表善觀音院金山德寶禪師
山東陽津劉氏子。幼從北京海眼寺惟安剃染。受學三載。乃參無念于山西榆次縣。依七載大有發明。次參月舟于嵩少。又九載得法。後趙燕聞師之道。相迎開堂無虛日。坐道場凡二十有餘。末乃就觀音休老焉。忽一日將道具盡付門人。祖通代揚法化。乃說偈辭世曰。來時無影去無蹤。生死輪迴好說空。今日翻身云外路。一輪明月任西東。遽瞑目而逝。門人塔于舊隱之南礪水之北。寂日當隆慶庚午三月初四。世壽八十有五。
大鑒下第三十四世
宗鏡書禪師法嗣
河南府登封嵩山少室幻休常潤禪師
字
【現代漢語翻譯】 現代漢語譯本：
（某年）四月十六日，（他）索要筆墨書寫偈語，安詳地坐化圓寂。世壽六十八歲，僧臘三十六年。荼毗（火化）后，身骨分為三處。一處留在宗鏡，一處送往順德的祖墳，一處歸於少室。此前，謝院（寺院名）的日常法鼓墜落於地，生病的日子裡秦地的槐樹枝幹摧折，寂靜之後樹木最終倒塌。禪師的去世，關係到佛法的命運就是如此。
開封府鄢陵顯慶曙庵悟寅禪師
幼年剃髮出家為僧，以可標為師。參訪月舟禪師後有所領悟，月舟禪師以偈語相囑託。嘉靖己丑年（1529年），住持柏梁寺。尚書劉讱請禪師上堂說法。禪師登上法座說：『月落星稀夜色濃，日華高懸照帝京。翻閱經書自愛虛窗白，入定禪坐空搖蠟燭紅。禪榻之上蒲團青翠茂盛，曉山臨水碧波溶溶。客人來訪石鼎可以聯句，捲起簾子晴朗山嵐滿座中。』說完便走下法座。丙辰年（1556年）四月十三日，向大眾告別完畢，說完偈語安然逝世。
順德府內丘表善觀音院金山德寶禪師
是山東陽津劉氏之子。幼年跟隨北京海眼寺的惟安剃度出家。學習三年，於是參訪無念禪師于山西榆次縣，依止七年大有發明。再次參訪月舟禪師于嵩山少室山，又九年得法。後來趙燕一帶聽聞禪師的道行，互相迎接禪師開堂說法，沒有空缺的日子。坐道場凡二十餘年，最終在觀音院休養。忽然有一天將法器用具全部交付給門人祖通，讓他代替自己弘揚佛法教化。於是說偈辭世說：『來時無影去無蹤，生死輪迴好說空。今日翻身云外路，一輪明月任西東。』說完就閉上眼睛逝世了。門人將他安葬在舊隱居之南，礪水之北。寂滅之日是隆慶庚午年（1570年）三月初四，世壽八十五歲。
大鑒下第三十四世
宗鏡書禪師法嗣
河南府登封嵩山少室幻休常潤禪師
字
【English Translation】 English version:
On the sixteenth day of the fourth month, (he) requested brush and ink to write a verse, and passed away peacefully in a sitting posture. His age was sixty-eight, and his monastic age was thirty-six. After cremation (cremation), his remains were divided into three places. One part remained at Zongjing (place name), one part was sent to the ancestral tomb in Shunde (place name), and one part returned to Shaoshi (Shaoshi Mountain). Prior to this, the daily Dharma drum of Xie Monastery (temple name) fell to the ground, and during the days of illness, the locust branches in Qin (ancient state name) broke, and after the silence, the trees eventually fell. The passing of the Zen master is related to the fate of the Dharma in this way.
Zen Master Wu Yin of Shu'an Temple, Xianqing, Yanling, Kaifeng Prefecture
He was tonsured and became a monk at a young age, with Ke Biao as his teacher. After visiting Zen Master Yue Zhou, he had some understanding, and Zen Master Yue Zhou entrusted him with a verse. In the year of Ji Chou in the Jiajing era (1529), he resided at Bailiang Temple. The Minister Liu Ren requested the Zen master to ascend the hall to preach. The Zen master ascended the Dharma seat and said: 'The moon sets and the stars are sparse, the night is thick, the sun shines high and illuminates the imperial capital. Reading scriptures, I cherish the whiteness of the empty window, and sitting in meditation, the candle sways red. The cattail cushion on the Zen bed is green and lush, and the morning mountain faces the water, the blue waves are dissolving. When guests come, the stone tripod can be used for couplets, and when the curtain is rolled up, the clear mountain mist fills the seat.' After speaking, he stepped down from the Dharma seat. On the thirteenth day of the fourth month of Bingchen year (1556), after bidding farewell to the public, he passed away peacefully after saying a verse.
Zen Master Jinshan Debao of Guanyin Temple, Biaoshan, Neiqiu, Shunde Prefecture
He was the son of the Liu family of Yangjin, Shandong. He was tonsured and ordained at Haiyan Temple in Beijing at a young age, following Wei An. After studying for three years, he visited Zen Master Wu Nian in Yuci County, Shanxi, and stayed for seven years, making great progress. He then visited Zen Master Yue Zhou at Songshan Shaoshi again, and obtained the Dharma after nine years. Later, the Zhao and Yan areas heard of the Zen master's practice, and welcomed the Zen master to open the hall to preach, without a single day off. He sat in the Dharma hall for more than twenty years, and finally rested at Guanyin Temple. Suddenly one day, he handed over all the Dharma instruments to his disciple Zu Tong, asking him to promote the Dharma and teachings in his place. Then he said a verse to bid farewell to the world, saying: 'Coming without a shadow, going without a trace, it is good to talk about the emptiness of the cycle of birth and death. Today, turning over on the road beyond the clouds, the bright moon is free to go west and east.' After speaking, he closed his eyes and passed away. His disciples buried him south of his old hermitage and north of the Li River. The day of his passing was the fourth day of the third month of the Gengwu year of the Longqing era (1570), at the age of eighty-five.
Thirty-fourth generation under Dajian
Dharma successor of Zen Master Zongjing Shu
Zen Master Huanxiu Changrun of Shaoshi Mountain, Songshan, Dengfeng, Henan Prefecture
Style name
大千。南昌進賢黃氏子。幼失二親。從從父游。嘗目攝群優灑然。若有所創。諸幻皆局也。無常謂何。乃入伏牛禮坦然平祝𩬊。居三載。初攝心如浮瓜。起滅相乘。茫無所厝。始南參萬松林于徑山。通所疑。林詰曰。疑是何人。厝者何物。師未諭。抵九華。一夕覺身同虛空。就客質之。客以為理障。閱楞嚴。至圓明瞭知不因心念處有省。廓然如鏡中象。不落幻空。乃知前境。直塵勞一息耳。次參大方蓮。問現鏡中象時如何。蓮曰。直須打破。師曰。打破后如何。蓮曰。亦未離心境。師亦未決。聞小山書法道異諸方。往參焉。舉前話。書曰。何必打破。師曰。其奈鏡象何。書曰。鏡象安在。師默而已。一日書問疇昔之疑決不。師舉掌。書曰。毋以罔象問景耶。師曰。此外更復何有。書曰。子試披衣檢看。師於是益加精進。力究者二年。書一日舉洞山偈。問曰。既不是渠畢竟是何人。師豁然契悟。呈偈曰。若要識此人。有個真訊息。無相滿虛空。有形沒軌跡。曾為佛祖師。常作乾坤。則龜毛拂子清風生。兔角杖挑明月出。書復把住曰。子毋剿說。更須自入悟門。師曰。尚不借緣。何從門入。書曰。既不借緣。何為至此。師曰。因不借緣。所以至此。書曰。就不借緣一語。為我道看。師曰。綵鳳翻飛身自在。鐵牛奔㖃意常閑
。書乃付以大法。有定作人天主。當思少室秋之句。師后應詔過獲嘉。止一精舍。諸僧預設至恭。師詢所以。諸僧曰。昨夢伽藍。神掃門云旦日有祖師過此。師曰。祖師過去久矣。逮書遷化。輿議繼席者非。師不可。眾再請。師再卻。有舉書。所以付囑意。師始允之。以萬曆甲戌秋。入院拈提說法。人皆嘆未曾有。臨眾肅然。有上古風。度司馬汪道昆謂。師魁然修碩容止莊嚴。其響應如洪鐘。其溥渡如廣筏。其砥波流如山立。其隨機而顯化。如珠走盤。至其秉大覺。覺群迷日。孳孳然。以道自任。(云云)蓋實錄也。乙酉四月七日。說偈告寂。備載全錄。宗伯陸樹聲文其石。塔本山。
建昌府廩山蘊空常忠禪師
本郡□氏子。從鶴林老宿剃落。甲子參少林小山。值山外出。乃前問曰。達磨面壁石何在。山指那青青黯黯處。師曰。指東話西作么。山曰。杜撰禪和。如麻似粟。師曰。者老漢在者里。魔魅人那。山便打。侍山遷宗鏡師。服勤三載。受囑還旴江隱從姑。山日唯趺坐。有問者。師但搖手曰。汝不會我語。曰試說看。師曰。南城城外水。滔滔向北流。問者目瞪。師曰。向道汝不會我語。后縛茅廩山二十年。不與世接。縉紳過謁。唯默坐而已。羅近溪輩。相與論理學。師則以向上語直掃之。僧有以經論
旨趣見難者。師呵曰。宗眼不明。非為究竟。僧便問。如何是宗眼。師振衣而起。
無明參呈所得。師曰。悟則不無更須受用得著。始得不然。祇是個汞銀禪。遂舉南泉打破鍋因緣。問曰。古人意在甚處明。曰拂袖便行鉤有餌。鍋兒打破玉無瑕。師曰。去牧牛場上。待汝久在。
萬曆戊子。忽一日告眾曰。我有件要了底大事。汝等須知。眾茫然。師豎拳曰會么。眾無對。乃揮案一下曰。吽吽為汝了去。遂趨寂。塔于本山之麓。壽七十五。臘五十。生平言行縝密。非有真心為法者。概不輕示。
順德府蓬鵲山石河庵天然圓佐禪師
字少溪。本郡仙人鄉范氏子。幼從普利瀛祝𩬊。性好學。偕大方。往參小山于少室。機契受大法之託。歸里隱蓬鵲山。堅不赴請。柱史蓬巖吳。相勸請再四。始起而從之。
上堂。諸葛昔年稱隱者。茅廬堅請出山來。松花若也沾春力。根在深巖也著開。我豈敢哉。古蓋如此。今既推委無由。只得與諸人眉毛廝結。以拂子。作圓相曰。會么向上一路。千聖不傳。學者勞形。如猿捉影。茍非忘形去智喪。耦息機到。虛靈不昧。了了常知的田地。過來要見他拈花之旨。面壁之宗。大似數他。桃李宮墻外。終非己有。諸人還要知佛祖。直指的訊息么。乃以拂擊案曰。適來
【現代漢語翻譯】 現代漢語譯本： 有僧人提出疑問。天然圓佐禪師呵斥道：『你的宗眼（zōng yǎn，指對禪宗根本宗旨的認識）不明，這並非究竟。』僧人便問：『如何是宗眼？』禪師振衣而起。
無明（wú míng，佛教術語，指對真理的無知）參禪呈上自己的領悟。禪師說：『悟了並非沒有，更須得能受用才行。不然，只是個汞銀禪（gǒng yín chán，指虛浮不實的禪）。』於是舉了南泉（Nán quán，指南泉普愿禪師）打破鍋的因緣，問道：『古人的用意在哪裡？』無明回答：『拂袖便行，鉤有餌，鍋兒打破玉無瑕。』禪師說：『去牧牛場上吧，我等你很久了。』
萬曆（Wàn lì，明神宗年號，1573-1620）戊子年，忽然有一天，禪師告訴眾人說：『我有件要了結的大事，你們要知道。』眾人茫然不解。禪師豎起拳頭說：『會么？』眾人沒有回答。於是禪師用手揮擊了一下桌子說：『吽吽（hōng hōng，佛教咒語）為你們了結去。』隨即圓寂。塔建在本山的山腳下。享年七十五歲，僧臘五十年。禪師生平言行謹慎周密，不是真心為法的人，概不輕易開示。
順德府蓬鵲山石河庵天然圓佐禪師
字少溪，本郡仙人鄉范氏之子。幼年跟隨普利瀛祝𩬊學習。天性好學，與大方交往。前往少室山參拜小山禪師，機緣相合，接受了禪法大任的囑託。回到家鄉隱居在蓬鵲山。堅決不應邀出山。柱史蓬巖吳多次勸請，才起身前往。
上堂說法。諸葛亮昔年被稱為隱者，茅廬被堅決請求才出山。松花如果沾染了春天的力量，根即使在深巖中也會開放。我豈敢如此啊！古人大概就是這樣。現在既然推辭不了，只好與諸位眉毛廝結。用拂塵作圓相說：『會么？向上一路，千聖不傳。學者勞形，如猿捉影。如果不是忘形去智，喪耦息機到，虛靈不昧，了了常知的田地，過來要見他拈花之旨，面壁之宗，大似數他桃李宮墻外，終非己有。』諸位還要知道佛祖直指的訊息么？於是用拂塵擊打了一下桌子說：『適來』
【English Translation】 English version: A monk raised a difficult question. Master Tianran Yuanzu scolded him, saying, 'Your Zongyan (宗眼, the 'Zen eye,' referring to the understanding of the fundamental principles of Zen) is unclear, and this is not ultimate.' The monk then asked, 'What is Zongyan?' The Master shook his robe and stood up.
Wuming (無明, 'ignorance,' a Buddhist term referring to ignorance of the truth) presented his understanding of Zen. The Master said, 'Realization is not nonexistent, but you must be able to benefit from it. Otherwise, it is just a quicksilver Zen (汞銀禪, referring to superficial and insubstantial Zen).' Then he cited the story of Nanquan (南泉, referring to Zen Master Nanquan Puyuan) breaking the pot, asking, 'What was the ancient's intention?' Wuming replied, 'He flicked his sleeves and left, the hook has bait, the pot is broken, and the jade is flawless.' The Master said, 'Go to the cattle herding field, I have been waiting for you for a long time.'
In the year Wuzi of the Wanli (萬曆, reign of Emperor Shenzong of Ming Dynasty, 1573-1620) era, one day, the Master suddenly told the assembly, 'I have a major matter to settle, you must know.' The assembly was at a loss. The Master raised his fist and said, 'Do you understand?' The assembly did not answer. Then the Master struck the table once and said, 'Hum Hum (吽吽, a Buddhist mantra) I will settle it for you.' Then he passed away peacefully. His stupa was built at the foot of the mountain. He lived to be seventy-five years old, with fifty years of monastic life. The Master's words and deeds were always careful and meticulous, and he would not lightly reveal his teachings to those who were not truly dedicated to the Dharma.
Zen Master Tianran Yuanzu of Shihe Hermitage, Pengque Mountain, Shunde Prefecture
His courtesy name was Shaoxi, and he was a son of the Fan family from Xianren Township in this prefecture. In his youth, he studied with Puli Yingzhu𩬊. He was naturally fond of learning and associated with Dafang. He went to Shaoshi Mountain to visit Zen Master Xiaoshan, and through a meeting of minds, he received the entrustment of the great Dharma. He returned to his hometown and lived in seclusion on Pengque Mountain. He firmly refused invitations to come out of seclusion. The Pillar Historian Pengyan Wu repeatedly persuaded him, and only then did he rise and follow him.
Ascending the hall to preach. Zhuge Liang was once called a recluse, and his thatched cottage was firmly requested before he came out of the mountain. If pine flowers are stained with the power of spring, the roots will also bloom even in deep rocks. How dare I be like that! The ancients were probably like this. Now that I cannot refuse, I have to entangle my eyebrows with you all. Using the whisk to make a circle, he said, 'Do you understand? The path upwards, the thousand sages do not transmit. Scholars toil, like monkeys grasping at shadows. If it is not forgetting form and abandoning wisdom, losing the pair and resting the machine, the spiritual clarity is not obscured, the field of constant knowing is clear, coming over to see his meaning of holding up the flower, the sect of facing the wall, is very much like counting his peach and plum trees outside the palace wall, and is ultimately not one's own.' Do you all still want to know the direct pointing message of the Buddhas and ancestors? Then he struck the table with the whisk and said, 'Just now'
山僧。已自告報了也。便下座 僧問。拈椎豎拂。舉古明今。皆是止啼。黃葉如何是金錢。師曰。只見雷霆施號令。那知星斗煥文章。曰和尚是把火行。其如學人何。師曰。閉目中秋坐。卻怨月無光。
吳蓬巖問。如何是般若體。師曰。寂然不動。曰如何是般若用。師曰。感而遂通。曰如何是下手得力處。師曰。罔象到時光燦爛。曰如何是不得力處。師曰。離婁行處浪滔天。曰恁么則儒釋未始有異也。師指空曰。此儒耶釋耶。同耶異耶。巖作禮曰。謝指示。自是畿南河北。靡不望風而歸。萬曆乙酉亥月。坐化于本庵。門人建塔于受業舊隱。
大名府大伾山興國如進禪師
廣平永年陳氏子。年十七投東山曉。剃染受具。抵京都游講肆。知非究竟。於是抽身南遊。結伴渡河。參小山于少室。久之。有所得。室中徴詰。皆當仁不讓山慮。師性不通情。嘗誡之曰。吾宗漸與世異。慧命如一絲之系九鼎。貴有得力。兒孫深心保護。子既知石龜夜步。可如木馬遊春。直須處處忘機。方見頭頭顯露。然尚有向上一路。猶當審悉。嗣囑偈曰。長羽石龜月下行。渠今覿面得分明。直須收斂藏箱篋。不遇知音決莫呈。尋隱舊里。影不出山。不喜見內客。久之開法。機如走珠。衲子日益盛。一日應聘北上。途宿三教堂。堂
【現代漢語翻譯】 現代漢語譯本：山僧已經稟告完畢了，便下座。有僧人問道：『拈起椎，豎起拂，引用古人的話，說明現在的事，都是爲了止息哭鬧，那麼什麼是真正的金錢呢，就像用黃葉來哄小孩一樣？』 禪師說：『（你）只看見雷霆施展威嚴，哪裡知道星斗閃耀著光輝？』 僧人說：『和尚您這是用火把引路啊，那我們這些學人該怎麼辦呢？』 禪師說：『（你）閉著眼睛在仲秋賞月，卻抱怨月亮沒有光芒。』
吳蓬巖問道：『什麼是般若（智慧）的本體？』 禪師說：『寂靜不動。』 （吳蓬巖）問：『什麼是般若（智慧）的作用？』 禪師說：『感應而通達。』 （吳蓬巖）問：『什麼是下手得力之處？』 禪師說：『（就像）罔象（傳說中的水怪）出現時，光芒燦爛。』 （吳蓬巖）問：『什麼是不得力之處？』 禪師說：『（就像）離婁（傳說中的視力極好的人）行走時，波浪滔天。』 （吳蓬巖）問：『這樣說來，儒家和佛家並沒有什麼不同啊。』 禪師指著天空說：『這是儒家呢？還是佛家呢？相同呢？還是不同呢？』 吳蓬巖行禮說：『感謝您的指示。』 從此以後，畿南（京城南部）河北（黃河以北）一帶，沒有不望風歸附的。萬曆乙酉年（1645年）亥月，（吳蓬巖）在本庵坐化。門人在他接受佛業的舊隱處建塔。
大名府大伾山興國如進禪師
廣平永年人陳氏之子。十七歲時投奔東山曉，剃度染衣，接受具足戒。前往京都遊歷講習場所，明白所學並非究竟之法。於是抽身南遊，結伴渡過黃河，在少室山參訪小山禪師。很久之後，有所領悟。小山禪師在室內考察他的見解，（如進禪師）都當仁不讓。小山禪師擔心（他），曾經告誡他說：『我們宗門的風氣漸漸與世俗不同，慧命就像一根絲線繫著九鼎，貴在有得力、深心的兒孫保護。你既然知道石龜在月下行走，可要像木馬一樣遊春。必須處處忘卻機心，才能看見處處顯露真機。然而還有向上的一路，更應當仔細審察。』 於是留下偈語說：『長著翅膀的石龜在月下行走，如今（你）已經面對面地清楚明白了。必須收斂起來藏在箱子里，不遇到知音千萬不要拿出來。』 之後隱居在舊里，身影不出山。不喜歡見家裡的客人。很久之後才開始弘揚佛法，機鋒像走珠一樣圓轉自如。前來參學的僧人日益增多。有一天，（如進禪師）應邀北上，途中住在三教堂。
【English Translation】 English version: The mountain monk has already finished reporting and descends from the seat. A monk asked, 'Raising the mallet and holding up the whisk, citing the past and clarifying the present, are all to stop crying. What is real money, like using yellow leaves to coax a child?' The Zen master said, 'You only see the thunder displaying its might, but how do you know the stars are shining brilliantly?' The monk said, 'Venerable monk, you are leading the way with a torch, but what should we learners do?' The Zen master said, 'You close your eyes to admire the moon in mid-autumn, yet complain that the moon has no light.'
Wu Pengyan asked, 'What is the substance of Prajna (wisdom)?' The Zen master said, 'Still and unmoving.' (Wu Pengyan) asked, 'What is the function of Prajna (wisdom)?' The Zen master said, 'Responding and penetrating.' (Wu Pengyan) asked, 'What is the place to start and gain strength?' The Zen master said, '(Like) when Wangxiang (a legendary water monster) appears, the light is brilliant.' (Wu Pengyan) asked, 'What is the place where one cannot gain strength?' The Zen master said, '(Like) when Li Lou (a legendary person with excellent eyesight) walks, the waves are滔天.' (Wu Pengyan) asked, 'In that case, there is no difference between Confucianism and Buddhism.' The Zen master pointed to the sky and said, 'Is this Confucianism? Or Buddhism? The same? Or different?' Wu Pengyan bowed and said, 'Thank you for your guidance.' From then on, in the areas of Jinan (south of the capital) and Hebei (north of the Yellow River), everyone admired and followed him. In the Hai month of the Yiyou year of the Wanli reign (1645 AD), (Wu Pengyan) passed away in his hermitage. His disciples built a pagoda at his old hermitage where he received his Buddhist training.
Zen Master Rujin of Xingguo Temple on Mount Dafei in Daming Prefecture
Chen, a son of a family from Yongnian in Guangping. At the age of seventeen, he went to Dongshan Xiao, shaved his head, dyed his robes, and received the complete precepts. He went to Kyoto to study and lecture, realizing that what he was learning was not the ultimate truth. So he withdrew and traveled south, crossing the Yellow River with companions, and visited Zen Master Xiaoshan at Shaoshi Mountain. After a long time, he had some understanding. Zen Master Xiaoshan examined his views in the room, and (Zen Master Rujin) was not one to yield. Zen Master Xiaoshan, worried about (him), once warned him, 'The atmosphere of our sect is gradually becoming different from the world, and the life of wisdom is like a thread tied to nine tripods, so it is important to have capable and deeply devoted descendants to protect it. Since you know that stone turtles walk under the moon, you should be like wooden horses enjoying the spring. You must forget your scheming mind everywhere, so that you can see the true opportunity revealed everywhere.' However, there is still a path upward, which should be carefully examined.' Then he left a verse saying, 'A stone turtle with wings walks under the moon, now (you) have clearly understood it face to face. You must collect it and hide it in a box, and never take it out unless you meet a confidant.' After that, he lived in seclusion in his old home, his figure never leaving the mountain. He did not like to see family guests. After a long time, he began to promote the Dharma, and his wit was as smooth as a rolling pearl. The number of monks who came to study increased day by day. One day, (Zen Master Rujin) was invited to go north, and stayed at the Sanjiao Temple on the way.
西壁向。有憨布袋像。后為羽士。居安雙髻。改呼鐘離。權遷供東壁。每以緇衣黃冠一樣。兩人爭衡代位妖孽。一方住僧。求師除之。師以杖指像曰。者塊泥團。變怪無端。髡頭了髻。魔魅閭閻。妄生喜怒。東那西遷。不遇老僧。親點破空教。冷地受牽纏咄。四大各復識取本源。從此長安風月舊大家。安享太平年。遂連棒像為粉碎。法化聞帝闕。賜紫伽黎。褒寵甚至。寂后塔于寺左。
懷慶府龍岡寺大方如遷禪師
號松谷。生鳳翔岐山落星里。族李氏。有夙根。見佛寺如舊居。年十七。父母從其志乃舍。依本郡無蹤本剃染。嘉靖丁巳。以己躬下事未明。首參悅庵。喜力究向上一路。秉具后尋入青峰山。弔影苦蔘。忽有省。辛酉走少林。謁大章。抉擇大事。朝夕入室。陶镕從上。機緣久之蒙印可。有針頭玉線海底風牛之囑。且系以偈曰。帶子鐵牛海底藏。憑伊尋得細調降。既欣性善歸牢圈。異日肥充耕大邦。於是遍參諸方。回京窮性相宗旨。末抵懷慶。鄭世子讓國。潛修白業。聞師至。致禮參請。深相印契。乃于府城北。建龍岡精舍。延師弘法。四方學者。由是麇至。萬曆丁亥。遷大都慈雲。戊子遷千佛寺。庚寅奉聖母慈聖皇太后懿旨。領大慈壽寺。間及凈土。唯心法門。眾盈千餘。欽頒大藏法寶御書。大
{ "translations": [ "現代漢語譯本：", "西墻邊供奉著憨布袋的塑像（彌勒佛的化身）。後來塑像被一個道士佔據，他住在安雙髻，改名叫鐘離（八仙之一鐘離權）。他擅自搬到東墻邊。每次都穿著僧人的黑色衣服和道士的黃色道袍，兩人爭奪位置，作祟為妖。一方的和尚請禪師來降妖除魔。禪師用禪杖指著塑像說：『你這塊泥巴捏成的東西，變化作怪，沒完沒了。一會兒剃光頭，一會兒梳道髻，迷惑百姓。胡亂地產生喜怒哀樂，一會兒往東，一會兒往西。如果不是遇到老僧我，親手點破你這空洞的教義，你還在冷冷清清的地方被人牽著鼻子走！』 呵斥道：『四大（地、水、火、風）各自認識自己的本源。』 從此以後，長安（唐朝首都，泛指繁華之地）的風花雪月依舊，大家安享太平年。於是禪師用禪杖將塑像打得粉碎。禪師的法力傳到皇宮，皇帝賜予他紫色的袈裟，給予極高的褒獎和寵愛。禪師圓寂后，人們在寺廟的左邊為他建塔。", "", "懷慶府（今河南沁陽）龍岡寺的大方如遷禪師，", "", "法號松谷，出生于鳳翔（今陜西鳳翔）岐山落星里。是李氏家族的人。他有前世的善根，看到佛寺就像看到自己以前的家一樣。十七歲時，父母順從他的意願，讓他出家。他依止本郡的無蹤本剃度出家。嘉靖（明世宗年號，1521-1566）丁巳年，因為自己還沒有開悟，首先參拜悅庵禪師，喜歡深入研究向上的一條道路。受具足戒后，他前往青峰山，獨自一人刻苦蔘禪，忽然有所領悟。辛酉年，他前往少林寺，拜見大章禪師，解決人生大事。早晚都進入禪房，接受禪宗的薰陶。時間久了，得到大章禪師的認可。大章禪師有『針頭玉線』（比喻精微的禪法），『海底風牛』（比喻不相干的事物）的囑託，並且作偈語說：『帶著繩子的鐵牛藏在海底，憑藉你找到它，慢慢地調伏它。既然欣然讓善良的本性回到牢固的圈子裡，將來就能肥壯地去耕耘廣大的國土。』 於是他遍參各地的禪師，回到京城研究性相宗的宗旨。最後到達懷慶府。鄭世子（諸侯的兒子）讓出王位，秘密地修行善業。聽說如遷禪師來了，就恭敬地拜見請教，兩人心意相通。於是在府城北邊，建造龍岡精舍，邀請如遷禪師弘揚佛法。四方的學佛之人，因此聚集而來。萬曆（明神宗年號，1573-1620）丁亥年，如遷禪師遷往大都（今北京）慈雲寺。戊子年，遷往千佛寺。庚寅年，奉聖母慈聖皇太后（明神宗的母親）的懿旨，掌管大慈壽寺。期間也講授凈土宗和唯心法門。寺廟裡的僧人超過一千人。皇帝欽賜大藏經和法寶御書。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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法寶藏四字。甲午春。送回龍岡安供。戊戌八月十一示寂。世壽六十一。臘四十五。全身塔于龍岡寺西原 舉萬松問雪庭曰。從何得個訊息便恁么來。庭曰。老老大大向學人納敗闕。松曰。老僧過在甚處。庭曰。學人且禮拜。暫為和尚蓋覆卻。頌曰。襁褓才離便放驕。還他家世擅英標。堪矜巖桂秋風好。萬斛天香透紫霄。
大鑒下第三十五世
少室潤禪師法嗣
順天府大覺寺慈舟方念禪師
別號清涼。古唐楊氏子。生嘉靖壬子。十歲失父。投京廣德大慈義為師。十五剃染登具。廿一遊講肆。知文字非究竟法。乃參幻休于少林。休問。甚處來。師曰北方。休曰。北方法道。何似此間。師曰。水分千派。流出一源。休曰。恁么何用到此。師曰。流出一源。水分千派。休可之。命典維那。一日遊初祖面壁處。忽然大悟乃曰。五乳峰前。好個訊息。大小石頭。塊塊著地。呈休。休知為克家種草。遂囑曰。從上佛祖。以自己所證。遞相承襲。欲令一切人知有此事。余得之。小山先師。今授于汝。汝當體佛祖心。紹續慧命。然尚宜晦跡林泉。乘時而出。付以偈曰。無上涅槃心。佛祖相分付。吾今授受時。云凈峰頭露。時年方二十八。既而以差別智。不可不明。遂遍參諸方。備行苦行。明萬曆丁亥在古華嚴
【現代漢語翻譯】 現代漢語譯本： 法寶藏四字。甲午年（1354年）春天，送回龍岡安放供奉。戊戌年（1358年）八月十一圓寂。世壽六十一歲，僧臘四十五年。全身塔葬于龍岡寺西邊的山原。 舉萬松問雪庭說：『從何處得到的訊息便這樣來了？』雪庭說：『老老大大地向學人認輸。』萬松說：『老僧哪裡有過錯？』雪庭說：『學人且先禮拜，暫時為和尚您遮蓋過去。』頌曰：襁褓才離便放任驕縱，還是他家世代擅長的英俊氣概。值得讚賞的是巖桂在秋風中美好，萬斛天香穿透紫霄。
大鑒下第三十五世
少室潤禪師的法嗣
順天府大覺寺慈舟方念禪師
別號清涼。是古唐朝楊氏之子。生於嘉靖壬子年（1552年）。十歲時父親去世，投靠京城廣德大慈義為師。十五歲剃度染衣，受具足戒。二十一歲遊學于講習場所，知道文字並非究竟之法。於是參訪幻休于少林寺。幻休問：『從哪裡來？』禪師說：『北方。』幻休說：『北方佛法的情況，和這裡相比如何？』禪師說：『水分千派，流出一源。』幻休說：『既然如此，何必到這裡來？』禪師說：『流出一源，水分千派。』幻休認可了他的回答，命他擔任維那。一日，禪師遊覽初祖達摩面壁之處，忽然大悟，於是說：『五乳峰前，真是個好訊息！大小石頭，塊塊落地。』將所悟呈給幻休，幻休知道他是能繼承家業的後輩，於是囑咐說：『從前的佛祖，以自己所證悟的，遞相承襲，想要讓一切人知道有這件事。我從我的老師小山先師那裡得到，現在傳授給你。你應當體會佛祖的心，紹續慧命。然而還應該隱跡于山林泉石之間，等待時機而出。』並付給他偈語說：『無上涅槃心，佛祖相分付。吾今授受時，云凈峰頭露。』當時禪師才二十八歲。之後因為差別智不可不明，於是遍參各方，備嘗苦行。明朝萬曆丁亥年（1587年）在古華嚴
【English Translation】 English version: The four characters 'Fa Bao Zang' (法寶藏, Dharma Treasure Store). In the spring of Jiawu year (甲午年, 1354 AD), it was sent back to Longgang for safekeeping and offering. He passed away on the eleventh day of the eighth month of Wuxu year (戊戌年, 1358 AD). His age was sixty-one, and his monastic age was forty-five. His whole body was buried in a pagoda on the western plain of Longgang Temple. Wan Song (萬松) asked Xue Ting (雪庭): 'From where did you get the news that you came here like this?' Xue Ting said: 'The old and great one admits defeat to the student.' Wan Song said: 'Where did the old monk go wrong?' Xue Ting said: 'The student should first bow, and temporarily cover it up for the venerable monk.' A verse says: Just out of swaddling clothes, he is already spoiled and arrogant, still possessing the outstanding and heroic qualities that his family has been known for generations. It is worthy of praise that the rock osmanthus is beautiful in the autumn wind, and the fragrance of ten thousand hu (斛, a unit of volume) penetrates the purple sky.
The thirty-fifth generation under Dajian (大鑒, Huineng, the Sixth Patriarch)
Dharma successor of Chan Master Shao Shi Run (少室潤禪師)
Chan Master Cizhou Fangnian (慈舟方念禪師) of Dajue Temple (大覺寺) in Shuntian Prefecture (順天府)
Also known as Qingliang (清涼). He was a son of the Yang family of ancient Tang. Born in the Renzi year of Jiajing (嘉靖壬子, 1552 AD). His father died when he was ten years old, and he went to the capital to Guangde Daci Yi (廣德大慈義) as his teacher. At the age of fifteen, he shaved his head and dyed his robes, receiving full ordination. At the age of twenty-one, he traveled to lecture halls, knowing that writing was not the ultimate Dharma. So he visited Huanxiu (幻休) at Shaolin Temple. Huanxiu asked: 'Where do you come from?' The master said: 'The north.' Huanxiu said: 'How is the Dharma in the north compared to here?' The master said: 'The water is divided into thousands of streams, flowing from one source.' Huanxiu said: 'If so, why come here?' The master said: 'Flowing from one source, the water is divided into thousands of streams.' Huanxiu approved of his answer and appointed him as the director of the monastery. One day, the master visited the place where the First Ancestor Bodhidharma faced the wall, and suddenly had a great enlightenment, so he said: 'In front of the Five Breast Peak (五乳峰), what good news! Big and small stones, each piece falls to the ground.' He presented his enlightenment to Huanxiu, who knew that he was a descendant who could inherit the family business, so he instructed him: 'The Buddhas and ancestors of the past have inherited each other with their own enlightenment, wanting to let everyone know that this is the case. I got it from my teacher, the former master Xiaoshan (小山), and now I pass it on to you. You should understand the mind of the Buddhas and ancestors, and continue the wisdom life. However, you should still hide in the mountains and springs, and come out when the time is right.' He gave him a verse saying: 'The supreme Nirvana mind, the Buddhas and ancestors entrust to each other. When I receive and give it now, the clouds are clear and the peak is exposed.' At that time, the Chan master was only twenty-eight years old. Later, because the wisdom of differentiation should not be unclear, he visited all directions and endured hardships. In the Dinghai year of Wanli in the Ming Dynasty (明萬曆丁亥年, 1587 AD), he was in Gu Huayan (古華嚴)
石城。精厲過分。雙口失明。乃思惟曰。幻身非有病。從何來身心。一齊收下。端坐七晝夜。眼仍平復如常。尋入吳渡江歷補陀。辛卯說法。越之止風涂廣濟蘭若。有澄鐵㭰者。以所得來見師勘驗。間知為法門樑棟。乃出休所授囑累焉。有五乳峰前。無鏃箭射。得南方半個兒之句。師以大法。肩承得人。可謂無事。乃游吳抵秀州福城。整飭東塔。次走江西云居匡廬。將赴臺山。請而越中緇白。力挽之主寶林。當萬曆甲午也。未幾示寂。嗣子迎遺骨。塔于顯聖之南山。先是師在越。以寶林眷眷於懷。汰如河公。以為必清涼後身。乃載之高僧傳焉。
河南府嵩山少室無言正道禪師
洪都新建胡氏子。投上藍璘剃染。十五遇老宿知休。指示禪要。從其遊憩南嶽凈瓶巖。力事參究。一日休。以張䂐頌示師。師曰。真如尚不可趨。何頌之有。休奇之。乃指往參嵩山幻休。休一日上堂。師出問。如何是洞上家風。休曰。月下三花樹。峰前雙桂枝。師曰。和尚還有否。休曰。唯此一事實。無二亦無三。師言下頓契。呈偈曰。云攢絕頂。月鎖幽巖。石人撫掌。木女舒顏。休可之。乃印以偈曰。無言的旨不離言。玄唱玄提妙有傳。今日單傳親印授芬芳雙桂利人天。明萬曆庚寅。主少林。時汴梁周籓。汝寧崇籓。皆請師說法。
【現代漢語翻譯】 現代漢語譯本 石城（地名）。精進嚴厲過了頭。雙眼失明。於是思考說：『幻化的身體並非真實存在，疾病從何而來？身和心。一併放下。』端坐七個晝夜。眼睛仍然恢復如常。隨後前往吳地，渡過長江，遊歷普陀山。在辛卯年（具體年份需要根據上下文推斷）說法。來到越地止風涂的廣濟蘭若。有一位名叫澄鐵㭰的人，拿著自己所悟前來請師父勘驗。師父暗中知道他是佛法門中的棟樑之才。於是拿出休禪師所授的囑託交付給他。有『五乳峰前，無鏃箭射，得南方半個兒』的句子。師父以大法，肩負重任，得到了合適的人。可以說是功德圓滿。於是遊歷吳地，到達秀州福城。整修東塔。接著前往江西云居山、匡廬山。將要前往五臺山。越地的僧人和百姓，極力挽留他主持寶林寺。當時是萬曆甲午年（萬曆四十二年，1614年）。不久后圓寂。弟子們迎回他的遺骨，建塔于顯聖寺的南山。先前師父在越地時，一直對寶林寺念念不忘。汰如河公，認為他必定是清涼國師的後身。於是將他的事蹟記載在高僧傳中。
河南府嵩山少室無言正道禪師
是洪都新建胡氏之子。投奔上藍璘剃度出家。十五歲時遇到老宿知休，指示他禪宗的要旨。跟隨知休遊憩于南嶽凈瓶巖，努力參究。一天，知休將張䂐的頌示給師父看。師父說：『真如的境界尚且不可追求，哪裡還有什麼頌呢？』知休感到驚奇。於是指引他前往參拜嵩山幻休。幻休一天上堂說法，師父出來提問：『如何是洞上的家風？』幻休說：『月下三花樹，峰前雙桂枝。』師父問：『和尚還有其他的嗎？』幻休說：『唯有這一件事實，沒有第二件，也沒有第三件。』師父當即頓悟，呈上偈語說：『雲彩聚集在絕頂，月光鎖住幽深的巖洞。石人拍手稱快，木女展開笑顏。』幻休認可了他的悟境。於是用偈語印證說：『無言的宗旨不離言語，玄妙的唱誦和玄妙的提持代代相傳。今日單獨傳授親手印證，芬芳的雙桂樹利益人天。』明朝萬曆庚寅年（萬曆三十八年，1610年），主持少林寺。當時汴梁的周籓，汝寧的崇籓，都請師父說法。
【English Translation】 English version Shicheng (place name). His diligence and strictness were excessive, leading to blindness in both eyes. He then contemplated, 'This illusory body is not real; from where does illness arise? Body and mind, I will put them down together.' He sat upright for seven days and nights, and his eyes returned to normal. Afterward, he went to Wu, crossed the Yangtze River, and traveled to Putuo Mountain. In the year Xinmao (specific year needs to be inferred from context), he preached the Dharma. He arrived at Guangji Lanruo in Zhifengtu, Yue. A man named Chengtie Tan came to him with his understanding, seeking verification. The master secretly knew that he was a pillar of the Dharma gate. So, he took out the entrustment given by Master Xiu and handed it to him. There is the phrase 'Before the Five-Milk Peak, an arrow without a tip is shot, obtaining half of the South.' The master, with the great Dharma, shouldered the responsibility and found the right person. It can be said that his merit was complete. Then he traveled to Wu, arriving at Fucheng in Xiuzhou, and repaired the East Pagoda. Next, he went to Yunju Mountain and Kuanglu Mountain in Jiangxi. He was about to go to Mount Wutai when the monks and laypeople of Yue strongly urged him to preside over Baolin Temple. This was in the Jiawu year of the Wanli reign (1614 AD). Not long after, he passed away. His disciples welcomed back his remains and built a pagoda for him on the South Mountain of Xiansheng Temple. Previously, when the master was in Yue, he always had Baolin Temple in his heart. Tai Ruhe Gong believed that he must be the reincarnation of National Teacher Qingliang. So, he recorded his deeds in the Biographies of Eminent Monks.
Zen Master Wuyan Zhengdao of Shaoshi Mountain, Song Mountain, Henan Prefecture
He was a son of the Hu family of Xinjian, Hongdu. He joined Shanglan Lin to be tonsured and ordained. At the age of fifteen, he met the old monk Zhixiu, who pointed out the essentials of Zen to him. He followed Zhixiu to Jingping Rock in Nanyue, diligently engaging in Chan practice. One day, Xiu showed the master a verse by Zhang Hao. The master said, 'Even the realm of Suchness is not to be pursued; what is the use of a verse?' Xiu was surprised. So, he directed him to pay homage to Huanxiu of Song Mountain. One day, Huanxiu ascended the hall to preach the Dharma, and the master came out and asked, 'What is the family style of Dongshan?' Huanxiu said, 'Three plum trees under the moon, two osmanthus branches before the peak.' The master asked, 'Does the abbot have anything else?' Huanxiu said, 'Only this one fact, there is no second, nor is there a third.' The master immediately had a sudden enlightenment and presented a verse saying, 'Clouds gather at the summit, moonlight locks the secluded cave. The stone man claps his hands in joy, the wooden woman smiles.' Huanxiu acknowledged his enlightenment. So, he certified it with a verse saying, 'The unspoken purpose does not leave words, the profound chanting and profound upholding are passed down from generation to generation. Today, I transmit it alone with my own seal, the fragrant osmanthus trees benefit humans and gods.' In the Gengyin year of the Wanli reign of the Ming Dynasty (1610 AD), he presided over Shaolin Temple. At that time, the Zhou vassal of Bianliang and the Chong vassal of Runing both invited the master to preach the Dharma.
崇籓有世子。患足非杖不立。師為引之。周行七步。而足疾頓瘳。其道德動人如此。
僧問。外道問世尊。不問有言。不問無言。而世尊但良久。意旨如何。師曰。動容揚古路。不墮悄然機。
問如何是新年頭佛法。師曰。靈春已有新條令。不必重重為指陳。
有老宿問如何是無言。師曰。四時行焉。又一老宿問。如何是無言。師曰。萬物生焉。師之對機敏捷有如是。生平襟懷磊落。誨人真實。初無浮華。示寂。門人塔全身於本山祖塋之側。
保寧府廣元漢王山實相善真禪師
南昌熊氏子。幼業儒。嘗以三教誰尊為問。人以佛對。遂往廬山。禮湛堂落䰂。入武夷。聽默庵拈提。無所入。乃之楚興國。州建寺安眾。道望聞州牧。俄捨去參幻休于少林。有間事遍參。縛茅頂山獨棲。雪夜負薪。忽大悟。嗣入終南。居九坪。旋聞休訃。為位哭之。乃入蜀。興復漢王山。不數年頓成叢林。以萬曆戊戌五月示寂。有樂去論。一行三昧說。山房夜話。及詩偈行世。
續燈正統卷三十七 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷三十八
南海普陀嗣祖沙門西蜀 性統 編集
曹洞宗
大鑒下第三十五世
廩山忠禪師法嗣
【現代漢語翻譯】 現代漢語譯本 崇籓的世子，患有足疾，沒有手杖就無法站立。禪師為他引導，走了七步，足疾立刻痊癒。他的道德感化人就是這樣。
有僧人問：『外道問世尊（釋迦牟尼佛的尊稱），不問有言，不問無言，而世尊只是沉默良久，意旨如何？』禪師說：『動容揚古路，不墮悄然機。』
問：『如何是新年頭的佛法？』禪師說：『靈春已有新條令，不必重重為指陳。』
有老修行問：『如何是無言？』禪師說：『四時行焉。』又一位老修行問：『如何是無言？』禪師說：『萬物生焉。』禪師的應機敏捷就是這樣。他生平襟懷坦蕩，教誨人真實，從不虛浮。圓寂后，門人將他的全身塔葬在本山祖塋之側。
保寧府廣元漢王山實相善真禪師
南昌熊氏之子，年幼時學習儒學，曾經以三教（儒教、道教、佛教）誰最尊貴為問題發問。有人用佛教來回答，於是前往廬山，拜湛堂為師剃度出家。進入武夷山，聽默庵講解，卻無所得。於是前往楚地興國州建寺安眾，他的道望傳聞于州牧。不久捨棄而去，在少林寺參拜幻休禪師。經過一段時間，遍參各地。在頂山結茅屋獨自居住，雪夜背柴，忽然大悟。之後進入終南山，居住在九坪。不久聽到幻休禪師的訃告，為他設位哭祭。於是進入蜀地，興復漢王山。沒過幾年就建成叢林。于萬曆戊戌年（1598年）五月圓寂。有《樂去論》、《一行三昧說》、《山房夜話》以及詩偈流傳於世。
《續燈正統》卷三十七 卍新續藏第 84 冊 No. 1583 《續燈正統》
《續燈正統》卷三十八
南海普陀嗣祖沙門西蜀 性統 編集
曹洞宗
大鑒下第三十五世
廩山忠禪師法嗣
【English Translation】 English version Shi Zi (世子, the heir apparent) of Chong Fan (崇籓, a place name) suffered from a foot ailment and could not stand without a staff. The master guided him, and after walking seven steps, his foot ailment was immediately cured. Such was the moving power of his morality.
A monk asked: 'A heretic asked the World-Honored One (世尊, a respectful title for Shakyamuni Buddha), not asking about existence, not asking about non-existence, and the World-Honored One remained silent for a long time. What is the meaning of this?' The master said: 'Moving the countenance, he promotes the ancient path, not falling into the trap of silence.'
Asked: 'What is the Buddha-dharma of the New Year?' The master said: 'The spiritual spring already has new regulations; there is no need to repeatedly point them out.'
An old practitioner asked: 'What is non-speaking?' The master said: 'The four seasons proceed.' Another old practitioner asked: 'What is non-speaking?' The master said: 'The myriad things are born.' The master's responsiveness was like this. Throughout his life, he was open-minded and taught people truthfully, without any superficiality. After his passing, his disciples built a pagoda for his whole body next to the ancestral graveyard of the mountain.
Zen Master Shanzhen (善真, virtuous and true) of Shixiang (實相, true appearance) Temple on Hanwang (漢王, King of Han) Mountain in Guangyuan (廣元, a place name), Baoning Prefecture (保寧府, a prefecture in ancient China)
He was a son of the Xiong family of Nanchang (南昌, a place name). In his youth, he studied Confucianism and once asked which of the three teachings (三教, Confucianism, Taoism, and Buddhism) was the most venerable. Someone answered with Buddhism, so he went to Mount Lu (廬山, a mountain in China) and was tonsured by Zhan Tang (湛堂, a monk's name). He entered Mount Wuyi (武夷, a mountain in China) and listened to Mo'an's (默庵, a monk's name) explanations, but gained nothing. Then he went to Xingguo (興國, a place name) in Chu (楚, an ancient state in China), where the state built Anzhong (安眾, a temple name) Temple, and his reputation reached the governor. Soon he abandoned it and visited the Chan master Huanxiu (幻休, a monk's name) at Shaolin (少林, a temple name) Temple. After some time, he visited everywhere. He built a thatched hut on the summit of the mountain and lived alone. One snowy night, while carrying firewood, he suddenly had a great enlightenment. Later, he entered Zhongnan (終南, a mountain in China) Mountain and lived in Jiuping (九坪, a place name). Soon he heard of Huanxiu's death and set up a memorial for him. Then he entered Shu (蜀, an ancient state in China) and revived Hanwang (漢王, King of Han) Mountain. In a few years, he turned it into a monastery. He passed away in the fifth month of the Wuxu year (戊戌年, 1598) of the Wanli (萬曆, a reign title of Ming Dynasty) era. He left behind 'On Enjoying Departure', 'Discourse on the Samadhi of One Practice', 'Night Talks in the Mountain Hut', and poems and verses that are circulated in the world.
Continued Lamp Transmission, Zheng Tong Edition, Volume 37 卍 New Continued Collection, Volume 84, No. 1583, Continued Lamp Transmission, Zheng Tong Edition
Continued Lamp Transmission, Zheng Tong Edition, Volume 38
Compiled by Xing Tong (性統, a monk's name), a Shramana (沙門, a Buddhist monk) of Nanhai Putuo (南海普陀, Mount Putuo in the South Sea) Temple, a successor of the ancestral lineage from Western Shu (西蜀, western Sichuan province)
Caodong School (曹洞宗, one of the five major schools of Chan Buddhism)
35th Generation from Dajian (大鑒, referring to Huineng, the Sixth Patriarch)
Lineage of Zen Master Zhong (忠, loyalty) of Linshan (廩山, a mountain name)
建昌府新城壽昌無明慧經禪師
撫之崇仁斐氏子。生而穎異。性無嗜好。九歲入鄉校。便問。浩然之氣為何物。塾師異之。長依廩山。常疑金剛四句。為必有指據。偶閱傅大士錄。有若論四句偈。應當不離身之句。不覺灑然。時年二十四。知有此事。遂辭山。結廬峨峰。閱燈錄。于興善章。僧問如何是道。善曰大好山。有疑。日夜提究。至忘寢食。一日因搬石。正極力推次。忽然有得。走呈山。山詰之。應對有緒。遂與剃染受具。當萬曆乙亥。自是二十年不出山。有偈曰。野獅不啖人間食。十二巫峰得自由。養就縱橫無礙力。崑崙翻轉作瀛洲。偶一僧問。曾見甚麼人來。便住此山。師以總未行腳對。僧曰。豈可以一隅。而小天下乎。師然其言。急擔囊。首謁少室。會無言主席。與論旦夕。言喜師出語奇特。因與當道尚父熊公。請就寺示眾。一時緇白。嘆未曾有。尋入五臺。訪瑞峰通。南還。受閩建董巖結制請。一香為廩山拈出也。后遷壽昌寶方峨峰三剎。三剎得師唱道。皆煥然一新。
上堂。諸佛常時說法。不須擬議猜詳。且道。說的是甚麼法。天地玄黃。宇宙洪荒。不論通宗透教。祇貴直下承當。承當個甚麼。云騰致雨。露結為霜。蛟龍不宿死水。猛虎肯行道旁。透得者些關棙。何須愿往西方
【現代漢語翻譯】 現代漢語譯本 建昌府新城壽昌無明慧經禪師
是撫州崇仁斐氏之子。天生聰慧穎悟，性情淡泊沒有特別的嗜好。九歲進入私塾讀書，就問老師：『浩然之氣』是什麼？老師感到很驚異。長大后寄居在廩山，常常疑惑《金剛經》中的四句偈，認為其中必定有明確的指代。偶然閱讀傅大士的語錄，看到其中有『若論四句偈，應當不離身』的句子，不覺豁然開朗。當時他二十四歲，明白了這件事，於是告別廩山，在峨峰結廬而居，閱讀燈錄。在興善章中，有僧人問：『如何是道？』興善回答：『大好山。』禪師對此有所疑惑，日夜參究，甚至廢寢忘食。一天，因為搬石頭，正極力推動時，忽然有所領悟，跑去稟告廩山。廩山追問他，他應對自如，於是廩山為他剃度，授具足戒。當時是萬曆乙亥年（1575年）。從此二十年沒有下山。他有一首偈語說：『野獅不吃人間的食物，在十二巫峰中得到自由。養成縱橫無礙的力量，能將崑崙山翻轉過來變成瀛洲。』
偶然有一個僧人問他：『曾經見過什麼人，才住在這座山裡？』禪師用『總未行腳』來回答。僧人說：『難道可以用一個角落，來輕視天下嗎？』禪師認為他說得對，急忙收拾行囊，首先拜訪少室山，在那裡會見了無言禪師，與他日夜辯論。無言禪師喜歡禪師出語奇特，因此與當地的尚父熊公，邀請禪師到寺院為大眾開示。一時之間，僧俗大眾，都嘆爲前所未有。之後禪師前往五臺山，拜訪瑞峰通禪師，南歸后，接受閩建董巖結制的邀請，一炷香是為廩山拈出的。後來遷移到壽昌、寶方、峨峰三座寺院。三座寺院得到禪師宣揚佛法，都煥然一新。
上堂說法時，禪師說：『諸佛經常說法，不需要猜測和議論。那麼，說的是什麼法呢？天地玄黃，宇宙洪荒。不論是通宗還是透教，只貴在當下承擔。承擔什麼呢？云騰致雨，露結為霜。蛟龍不棲息在死水中，猛虎不走在道路旁邊。』如果能透徹這些關鍵，何須發願前往西方極樂世界？』
【English Translation】 English version Chan Master Wuming Hui of Shouchang in Xincheng Prefecture, Jianchang
He was a son of the Fei family of Chongren, Fuzhou. He was born intelligent and outstanding, with no particular hobbies. At the age of nine, he entered the village school and asked, 'What is 'the great cosmic energy'?' The teacher was amazed by this. Growing up, he resided on Lin Mountain, often doubting the four-line verse of the Diamond Sutra, believing that it must have a specific reference. He happened to read the records of Layman Fu, and saw the sentence, 'If discussing the four-line verse, it should not be separated from the body,' and suddenly felt enlightened. At that time, he was twenty-four years old and understood this matter. So he bid farewell to Lin Mountain and built a hut in E'feng, reading the Transmission of the Lamp. In the chapter on Xingshan, a monk asked, 'What is the Dao?' Xingshan replied, 'A great mountain.' The Chan master had doubts about this and investigated it day and night, even forgetting to eat and sleep. One day, while moving a stone, just as he was pushing with all his might, he suddenly had an insight. He ran to report it to Lin Mountain. Lin Mountain questioned him, and he responded fluently, so Lin Mountain shaved his head and ordained him, giving him the full precepts. This was in the year Yihai of the Wanli reign (1575). From then on, he did not leave the mountain for twenty years. He had a verse that said, 'A wild lion does not eat human food, and obtains freedom in the Twelve Witch Peaks. Cultivating the power of unhindered freedom, it can turn Mount Kunlun upside down and make it Penglai.'
Occasionally, a monk asked him, 'Having seen what kind of person did you stay on this mountain?' The Chan master replied with 'Never having traveled.' The monk said, 'How can you use a corner to belittle the world?' The Chan master thought he was right, and hurriedly packed his bags, first visiting Shaoshi Mountain, where he met Chan Master Wuyan and debated with him day and night. Chan Master Wuyan liked the Chan master's unique words, so he and the local Shangfu (an honorific title for high-ranking officials) Duke Xiong invited the Chan master to the temple to give a Dharma talk to the public. At that time, both monks and laypeople sighed that it was unprecedented. Later, the Chan master went to Mount Wutai to visit Chan Master Ruifeng Tong. After returning south, he accepted the invitation of Dongyan Jiezhi of Minjian. A stick of incense was offered for Lin Mountain. Later, he moved to the three temples of Shouchang, Baofang, and E'feng. The three temples, having received the Chan master's propagation of the Dharma, were all renewed.
During an Dharma talk, the Chan master said, 'All Buddhas are constantly teaching the Dharma, there is no need to guess and discuss. Then, what Dharma is being taught? Heaven and earth are black and yellow, the universe is vast and desolate. Regardless of whether one understands the teachings or penetrates the teachings, what is valued is taking on the responsibility right now. What is being taken on? Clouds rise and cause rain, dew condenses into frost. Dragons do not dwell in stagnant water, and fierce tigers do not walk on the roadside.' If one can penetrate these key points, why should one vow to go to the Western Pure Land?'
。不問先佛后祖。鼻孔一樣放光。作么生放光。化被草木。賴及萬方。釋迦不肯漏泄。達磨九年覆藏。峨峰不惜口業。直下為你宣揚。且作么生宣揚。罔談彼短。靡恃己長。
上堂。拍案一下曰。向上一宗。難為措置。大用大機。怎容擬議。等閑垂一句。如太阿鋒離匣。觸之者死不移時。似涂毒鼓受撾。聞之者喪不旋踵。所以道。妙峰峻峙。異獸難藏。寶樹晶光。靈禽莫泊。其用也。單趁金毛歸野窟。直追鐵額入深山。掃天下之攙搶。拂世間之孽屑。提墮坑落塹之類。揭迷封滯殼之流。其功也。使法界世界虛空界一體同觀。俾佛道人道地獄道萬法融會。雖然。猶未是向上事。須知更有出格限量外一句。且作么生是量外一句。正令未施先斬首。大機才展佛魔悲。
上堂。南泉道。三世諸佛不知有。黧奴白牯卻知有。恁么則三世諸佛。齊立下風。且道。黧奴白牯。有甚長處。首座曰。為他金烹大冶。玉出藍田。師曰。寶坊者里。總與趁出。何故。秉綱立紀振叢林。海晏河清正令行。好漢盡驅歸寶所。化城推倒不留人。座曰。某甲則不然。師曰。汝作么生。座曰。閑擔布袋渾無事。笑等街頭一個人。師曰。也是閑弦子。
師登古希。尚混勞侶。耕鑿不息。丈室翛然。唯作具而已。嘗有偈曰。冒雨衝風去。
披星戴月歸。不知身有苦。唯慮行門虧。益王向師道德。屢加褒敬。嘗曰。去聖時遙。幸遺此老。萬曆丁巳臘八前一日。自田中歸。謂眾曰。吾自此不復砌石矣。眾莫諭其旨。除夕示眾曰。今年只有茲時在。試問諸人知也無。那事未曾親磕著。切須痛下死工夫。(云云)末復曰。此是老僧最後分付。切宜珍重。明正三日。示微恙。遂不食。其教誡諄諄倍常。時眾環侍不懌。師諭以偈曰。人生有受必償。莫謂老病死慌。拈卻無生法忍。自然業識消亡。一時云凈常光發。佛祖皆安此道場。十四。作書辭道俗。十六。書舉火偈。次晨盥漱拭身已。索筆大書曰。今日分明指示。擲筆。端坐而逝。七眾為失依。茶毗。頂骨牙齒不壞。塔方丈后。世壽七十一。僧臘四十四。憨山清云。師不唯法眼圓明。一振頹綱。而峻節孤風。誠足以起末俗。蓋實錄也。
大鑒下第三十六世
大覺念禪師法嗣
紹興府雲門顯聖湛然圓澄禪師
別號散木。會稽夏氏子。生明嘉靖辛酉八月。祖千徒以孝聞。師生而穎悟。具辨才。觸事解了。性不羈。雖人所苦難賤簡事。率躬親無所諱憚。親沒。走投隱峰。知有參禪事。看唸佛是誰三晝夜。有省。趨似峰。峰叱之。退覺有物礙膺。年廿四。往投天荒。從妙峰□剃髮。脅不就席者三
【現代漢語翻譯】 現代漢語譯本 披星戴月而歸，不覺得身體勞苦，只擔心修行有所虧欠。益王仰慕禪師的道德，多次加以褒獎和尊敬，曾說：『距離聖人的時代已經很久遠了，幸好還留下了這位老禪師。』萬曆丁巳年（1617年）臘月初七，從田里回來，對眾人說：『我從此不再壘石頭了。』眾人不明白他的意思。除夕夜，告誡眾人說：『今年只有現在這個時候了，試問各位知道嗎？那件事如果未曾親身經歷，一定要痛下死功夫。』（云云）最後又說：『這是老僧最後的囑咐，一定要珍重。』明年初三，略微示現病態，於是停止進食，他的教誨懇切周到，比平時更加殷切。當時眾人環繞侍奉，心中不悅。禪師用偈語開示說：『人生有承受就必定有償還，不要說老病死令人驚慌。放下無生法忍（Anutpattika-dharma-kshanti，對一切法不生不滅的體悟和安忍），自然業識消亡。一時云開霧散，常光顯發，佛祖都安住在這個道場。』十四日，寫信告別道俗。十六日，書寫舉火偈。次日早晨洗漱完畢，擦拭身體，拿起筆來大書寫道：『今日分明指示。』擲筆，端坐而逝。七眾弟子因為失去依靠而悲痛。荼毗（火化），頂骨和牙齒沒有損壞，建塔于方丈室后。世壽七十一歲，僧臘四十四年。憨山清禪師說，禪師不僅法眼圓明，重振衰敗的綱紀，而且高尚的節操和孤高的風骨，確實足以匡正末世的頹廢風氣，這是真實的記錄。
大鑒禪師（Dajian，六祖慧能）下第三十六世
大覺念禪師法嗣
紹興府雲門顯聖湛然圓澄禪師，別號散木，會稽夏氏之子，生於明嘉靖辛酉年（1561年）八月。祖父千徒以孝順聞名。禪師生來就聰穎明悟，具有辯才，接觸事物就能理解。性格不拘束，即使是人們認為困難、卑賤、簡單的事情，也總是親自去做，沒有什麼顧忌。父母去世后，前往投奔隱峰禪師，才知道有參禪這件事。參『唸佛是誰』這個話頭，三晝夜后，有所省悟。趨近隱峰禪師，隱峰禪師呵斥他。退下後，感覺有東西阻礙胸口。二十四歲時，前往投奔天荒禪師，跟隨妙峰禪師剃度，脅不沾席三年。
【English Translation】 English version He returned wearing the stars and the moon. He did not feel the suffering of his body, only worried about deficiencies in his practice. Prince Yi admired the Master's virtue and repeatedly praised and respected him, once saying, 'The time since the sages is far away, fortunately this old man remains.' On the seventh day of the twelfth month of the Ding Si year of Wanli (1617), he returned from the fields and said to the assembly, 'From now on, I will no longer build with stones.' The assembly did not understand his meaning. On New Year's Eve, he instructed the assembly, 'This year only has this moment left, try asking everyone if they know. If that matter has not been personally experienced, one must put in painstaking effort.' (etc.) Finally, he added, 'This is the old monk's last instruction, be sure to cherish it.' On the third day of the new year, he showed a slight illness and then stopped eating. His teachings were earnest and thorough, more so than usual. At that time, the assembly surrounded him, serving him with displeasure. The Master instructed them with a verse, 'Life has receiving and must repay, do not say that old age, sickness, and death are alarming. Relinquish Anutpattika-dharma-kshanti (無生法忍, the realization and acceptance of the non-arising and non-ceasing nature of all dharmas), and naturally karmic consciousness will dissipate. At once, the clouds clear and constant light arises, Buddhas and ancestors all dwell in this Bodhimanda.' On the fourteenth, he wrote letters to bid farewell to the Daoists and laity. On the sixteenth, he wrote a verse for the cremation ceremony. The next morning, after washing and rinsing, wiping his body, he picked up a pen and wrote in large characters, 'Today, I clearly indicate.' He threw down the pen, sat upright, and passed away. The seven assemblies grieved for their loss of reliance. After cremation (荼毗), the skull and teeth remained intact, and a pagoda was built behind the abbot's room. His age was seventy-one, and his monastic age was forty-four. Hanshan Qing said, 'The Master not only had clear Dharma eyes and revived the declining precepts, but also his noble integrity and solitary spirit were truly sufficient to rectify the decadent customs of the late age. This is a true record.'
The thirty-sixth generation under Dajian (大鑒, the Sixth Patriarch Huineng)
Successor of Dharma Master Dajue Nian
Chan Master Zhanran Yuancheng of Yunmen Xiansheng Temple in Shaoxing Prefecture, also known as Sanmu, was the son of the Xia family of Kuaiji, born in the eighth month of the Xin You year of the Jiajing reign of the Ming Dynasty (1561). His grandfather, Qiantu, was known for his filial piety. The Master was born intelligent and insightful, possessing eloquence, and able to understand things upon contact. His nature was unrestrained, and even things that people considered difficult, lowly, and simple, he always did himself, without any reservations. After his parents passed away, he went to seek refuge with Chan Master Yin Feng, and only then did he know about the matter of Chan practice. He contemplated the question 'Who is reciting the Buddha's name?' for three days and nights, and had some awakening. He approached Chan Master Yin Feng, who scolded him. After retreating, he felt something obstructing his chest. At the age of twenty-four, he went to seek refuge with Chan Master Tianhuang, and followed Chan Master Miaofeng to have his head shaved, not lying down to sleep for three years.
年。乙酉。聞僧誦傅大士偈。曏者礙膺物。為之脫然。便能記持。解甚深義。秉聚云棲。還掩關寶林。因憶乾峰舉一不得舉二話。豁然大悟。有頌明之曰。舉一舉二別端倪。個里原無是與非。雪曲調高人會少。獨許韶陽和得齊。二老何曾動舌。諸方浪自攢眉擬議鷂過新羅。刻舟求劍原迷。又頌雲門十五日話。自是。出語皆能脫去窠臼。在云棲。值送茶毗歸。棲問。亡僧遷化。向什麼處去。師出曰。多謝大師掛念。棲頷之。至半堂訪有無念。問古人道。如紅爐上飛片雪相似。且道。還具透關眼也未。唸曰。我不見有甚麼古人。師急指曰。背後聻。念休去。神宗萬曆辛卯。慈舟和尚。來自京師。說法會稽止風涂。師以所得質之。舟問。止風涂向青山近。越王城畔滄海遙時如何。師曰。月穿滄海破。波斯不展眉。舟復以洞上宗旨次序徴詰。師對以偈曰。五位君臣切要知。箇中何必待思惟。石女慣弄無絲線。木偶能提化外機。井底紅塵騰靄靄。山頭白浪滾飛飛。誕生本是無功用。不覺天然得帝基。舟曰。子。日後開兩片皮。截斷天下人舌頭有分在。遂命入室。印以偈曰。曹源一滴水。佛祖相分付。吾今授受時。大地為甘露。咄。五乳峰頭無鏃箭。射得南方半個兒。太史陶君石簣。太學張君𤃒元。請興復顯聖。住持三十年。惟弘
【現代漢語翻譯】 現代漢語譯本： 乙酉（1645年），惟弘聽聞僧人誦讀傅大士（南北朝時期著名居士）的偈語，過去被事物所阻礙的心胸，因此豁然開朗，便能記住並理解其中極深的含義。他前往云棲寺（位於杭州），後來又回到寶林寺閉關。因為回憶起乾峰禪師『舉一不得舉二』的話頭，豁然大悟，並作頌來說明：『舉一舉二別端倪，個里原無是與非。雪曲調高人會少，獨許韶陽和得齊。』（意思是：舉一和舉二之間有微妙的差別，其中原本就沒有對與錯。像雪一樣高雅的曲調很少有人能理解，只有韶陽禪師才能和諧地應和。）二位老禪師何曾動過嘴唇，各方卻白白地皺著眉頭去猜測，就像想在鷂子飛過新羅（古代朝鮮國名）之後才去捕捉，或者像在船上刻記號來尋找掉落的劍一樣，原本就是迷惑的。又作頌雲門（禪宗大師）十五日的話頭。從此以後，說出的話都能擺脫舊的窠臼。在云棲寺時，正趕上送茶毗（火葬）歸來，云棲禪師問：『亡僧遷化，向什麼處去？』（意思是：去世的僧人去世后，去了哪裡？）惟弘回答說：『多謝大師掛念。』云棲禪師點頭認可。到半堂拜訪有無念禪師，無念禪師問：『古人道，如紅爐上飛片雪相似，且道，還具透關眼也未？』（意思是：古人說，就像飛雪落在紅熱的爐子上一樣，那麼，還具備看透一切的眼力嗎？）惟弘禪師急忙指著他的背後說：『背後聻！』（意思是：背後是什麼？）無念禪師沉默不語。神宗萬曆辛卯年（1591年），慈舟和尚從京師來到會稽止風塗說法，惟弘禪師用自己所悟到的道理去請教他。慈舟和尚問：『止風涂向青山近，越王城畔滄海遙時如何？』（意思是：止風涂靠近青山，遠離越王城邊的滄海，這是什麼意思？）惟弘禪師回答說：『月穿滄海破，波斯不展眉。』（意思是：即使月亮穿透滄海，波斯人也不會因此皺眉。）慈舟和尚又用洞山宗（禪宗五家之一）的宗旨次序來提問，惟弘禪師用偈語回答說：『五位君臣切要知，箇中何必待思惟。石女慣弄無絲線，木偶能提化外機。井底紅塵騰靄靄，山頭白浪滾飛飛。誕生本是無功用，不覺天然得帝基。』（意思是：五位君臣的道理一定要知道，其中何必等待思惟。石女習慣於撥弄沒有絲線的樂器，木偶能夠提起變化之外的玄機。井底的紅塵騰起，山頭的白浪翻滾。誕生原本沒有功用，不知不覺中天然地得到了帝王的基業。）慈舟和尚說：『你，日後開兩片皮（指嘴），截斷天下人舌頭有分在。』（意思是：你將來一定能弘揚佛法，辯才無礙。）於是命令惟弘禪師進入內室，用偈語印證：『曹源一滴水，佛祖相分付。吾今授受時，大地為甘露。咄。五乳峰頭無鏃箭，射得南方半個兒。』（意思是：曹源（曹溪）的一滴水，佛祖互相傳授。我現在傳授給你的時候，大地都變成了甘露。呵！五乳峰頂沒有箭鏃，卻能射中南方半個兒。）太史陶君石簣，太學張君𤃒元，請惟弘禪師恢復顯聖寺，住持三十年。惟弘禪師。 English version: In the year YiYou (1645), Weihong heard a monk reciting the verses of Layman Fu Dashi (a famous lay Buddhist of the Southern and Northern Dynasties), and his mind, which had been obstructed by things in the past, suddenly became clear, and he was able to remember and understand the profound meaning. He went to Yunqi Temple (located in Hangzhou), and later returned to Baolin Temple to practice in seclusion. Because he recalled Zen Master Qianfeng's saying 'to raise one is not to raise two', he had a sudden enlightenment and composed a verse to explain it: 'Raising one and raising two reveals subtle differences, there is originally no right or wrong in it. The tune of the snow song is high and few people can understand it, only Zen Master Shaoyang can harmonize with it.' The two old Zen masters never moved their lips, but the various parties frowned in vain to guess, just like trying to catch a kite after it has flown over Silla (an ancient Korean kingdom), or like marking a boat to find a lost sword, which is originally confusing. He also composed a verse on Zen Master Yunmen's saying on the fifteenth day. From then on, his words were able to break away from the old clichés. While at Yunqi Temple, he happened to be there for the cremation ceremony, and Zen Master Yunqi asked: 'Where does the deceased monk go after his transformation?' Weihong replied: 'Thank you for your concern, Master.' Zen Master Yunqi nodded in approval. He visited Zen Master Youwunian in the half-hall, and Zen Master Wunian asked: 'The ancients said, like snowflakes flying on a red-hot stove, do you still have the eye to see through?' Zen Master Weihong quickly pointed behind him and said: 'What about behind?' Zen Master Wunian remained silent. In the XinMao year of the Wanli reign of Emperor Shenzong (1591), Venerable Cizhou came from the capital to Zhifengtu in Kuaiji to preach the Dharma, and Zen Master Weihong consulted him with the principles he had realized. Venerable Cizhou asked: 'Zhifengtu is close to the green mountains, and the vast sea is far from the Yue King's city, what does this mean?' Zen Master Weihong replied: 'The moon pierces the vast sea and breaks it, but the Persian does not frown.' Venerable Cizhou then questioned him with the tenets and order of the Dongshan sect (one of the five houses of Zen), and Zen Master Weihong answered with a verse: 'The five ranks of sovereign and minister must be known, why wait for thought in them? The stone woman is accustomed to playing the stringless instrument, the wooden puppet can lift the mechanism beyond transformation. The red dust rises from the bottom of the well, the white waves roll and fly on the top of the mountain. Birth is originally without function, unknowingly one naturally obtains the foundation of the emperor.' Venerable Cizhou said: 'You, in the future, will open your two pieces of skin (referring to the mouth) and have a share in cutting off the tongues of all people in the world.' So he ordered Zen Master Weihong to enter the inner chamber and confirmed it with a verse: 'A drop of water from Caoyuan (Caoxi), the Buddhas and ancestors entrusted to each other. When I now transmit it, the earth becomes nectar. Ha! There are no arrows on the top of the Five Breast Peak, but it can shoot half of the South.' Grand Historian Tao Jun Shikui and Taixue Zhang Jun Yiyuan invited Zen Master Weihong to restore Xiansheng Temple and preside over it for thirty years. Zen Master Weihong.
【English Translation】 Modern Chinese translation: In the year YiYou (1645), Weihong heard a monk reciting the verses of Layman Fu Dashi (a famous lay Buddhist of the Southern and Northern Dynasties), and his mind, which had been obstructed by things in the past, suddenly became clear, and he was able to remember and understand the profound meaning. He went to Yunqi Temple (located in Hangzhou), and later returned to Baolin Temple to practice in seclusion. Because he recalled Zen Master Qianfeng's saying 'to raise one is not to raise two', he had a sudden enlightenment and composed a verse to explain it: 'Raising one and raising two reveals subtle differences, there is originally no right or wrong in it. The tune of the snow song is high and few people can understand it, only Zen Master Shaoyang can harmonize with it.' The two old Zen masters never moved their lips, but the various parties frowned in vain to guess, just like trying to catch a kite after it has flown over Silla (an ancient Korean kingdom), or like marking a boat to find a lost sword, which is originally confusing. He also composed a verse on Zen Master Yunmen's saying on the fifteenth day. From then on, his words were able to break away from the old clichés. While at Yunqi Temple, he happened to be there for the cremation ceremony, and Zen Master Yunqi asked: 'Where does the deceased monk go after his transformation?' Weihong replied: 'Thank you for your concern, Master.' Zen Master Yunqi nodded in approval. He visited Zen Master Youwunian in the half-hall, and Zen Master Wunian asked: 'The ancients said, like snowflakes flying on a red-hot stove, do you still have the eye to see through?' Zen Master Weihong quickly pointed behind him and said: 'What about behind?' Zen Master Wunian remained silent. In the XinMao year of the Wanli reign of Emperor Shenzong (1591), Venerable Cizhou came from the capital to Zhifengtu in Kuaiji to preach the Dharma, and Zen Master Weihong consulted him with the principles he had realized. Venerable Cizhou asked: 'Zhifengtu is close to the green mountains, and the vast sea is far from the Yue King's city, what does this mean?' Zen Master Weihong replied: 'The moon pierces the vast sea and breaks it, but the Persian does not frown.' Venerable Cizhou then questioned him with the tenets and order of the Dongshan sect (one of the five houses of Zen), and Zen Master Weihong answered with a verse: 'The five ranks of sovereign and minister must be known, why wait for thought in them? The stone woman is accustomed to playing the stringless instrument, the wooden puppet can lift the mechanism beyond transformation. The red dust rises from the bottom of the well, the white waves roll and fly on the top of the mountain. Birth is originally without function, unknowingly one naturally obtains the foundation of the emperor.' Venerable Cizhou said: 'You, in the future, will open your two pieces of skin (referring to the mouth) and have a share in cutting off the tongues of all people in the world.' So he ordered Zen Master Weihong to enter the inner chamber and confirmed it with a verse: 'A drop of water from Caoyuan (Caoxi), the Buddhas and ancestors entrusted to each other. When I now transmit it, the earth becomes nectar. Ha! There are no arrows on the top of the Five Breast Peak, but it can shoot half of the South.' Grand Historian Tao Jun Shikui and Taixue Zhang Jun Yiyuan invited Zen Master Weihong to restore Xiansheng Temple and preside over it for thirty years. Zen Master Weihong.
道是任。在越祖庭。首稱其盛。甲寅主廣孝。乙卯主徑山。丙辰主東塔。
上堂。前山頭鴉鳴。後山頭鵲噪。祇是者○○。沉思即不妙。妙不妙。啞子吃黃連。有口不解道。
上堂。值溪鳴。乃曰。金雞上座。為汝等。先轉第一義諦。根本法輪了也。更要討甚麼碗。還會么。若不會。山僧為諸人再舉一上。卓拄杖曰。有耳定非聾漢。豎起曰。有眼定非瞎漢。還會么。頻呼小玉元無事。只要檀郎認得聲。復卓拄杖一下。
上堂。喚二作三。指七為八。倒秉太阿。佛魔盡殺。卻憶東村王大娘。翻著西村李公襪。見者聞者皆笑殺。拍手曰。噫嘻噓阿喇喇。
上堂。若人識得心。大地無寸土。不信女媧氏天缺煉石補。然則山僧今日登此座上。又何所為。良久曰。舉意碎鐵缽。無心射石虎。
上堂。老儂不識字。錯讀已巳己。去問大大人。答道彌是禰。且道。識字的是。不識字的是。良久曰。若是獅子。終不逐塊。
上堂。一拽石。二捱磨。日用云爲。切忌蹉過。玄沙本是謝三郎。休向前村覓李大。大眾。作么生是不蹉過底事。只見六龍爭鬥舞。豈知丹鳳入青霄。
上堂。西風正獰惡。萬籟俱蕭索。枝葉盡凋零。露出者一著。大眾且道。者一著。是個甚麼。良久曰。夜來何處火。燒
【現代漢語翻譯】 現代漢語譯本： 道說是任。在越地祖庭。最初稱讚它的興盛。明甲寅年（1674年）主持廣孝寺，明乙卯年（1675年）主持徑山寺，明丙辰年（1676年）主持東塔寺。
上堂說法。前山頭的烏鴉在鳴叫，後山頭的喜鵲在喧鬧。只是這個（指本性或真如），沉思就不是妙處。妙不妙？如同啞巴吃了黃連，有口也說不出味道。
上堂說法。聽到溪水鳴叫，於是說：『金雞登上座位，為你們，先轉第一義諦（paramārtha-satya，佛教用語，指最高的真理），根本法輪（dharma-cakra，佛法之輪）已經轉了。』還要討要什麼碗？會了嗎？如果不會，老衲為諸位再舉一個例子。拿起拄杖說：『有耳朵一定不是聾子，』豎起拄杖說：『有眼睛一定不是瞎子。』會了嗎？『頻頻呼喚小玉本沒有事，只要檀郎（dānapati，施主）認得聲音。』又敲了一下拄杖。
上堂說法。把二說成三，把七說成八，倒拿著太阿劍（tài'ā jiàn，寶劍名），佛和魔都殺掉。卻想起東村的王大娘，反穿著西村李老頭的襪子。看見的人聽見的人都笑死了。拍手說：『噫嘻噓阿喇喇。』
上堂說法。如果有人認識了心（citta，指人的精神、意識），大地就沒有一寸土地。不相信女媧氏煉石補天。既然這樣，老衲今天登上這個座位上，又是爲了什麼？良久說：『舉意碎鐵缽，無心射石虎。』
上堂說法。老衲不識字，把『已巳己』讀錯了。去問大大人，回答說『彌是禰』。那麼說，識字的是，還是不識字的是？良久說：『如果是獅子，終究不會追逐土塊。』
上堂說法。一拽石磨，二捱磨，每天的所作所為，切忌錯過。玄沙（xuánshā，指玄沙師備禪師）本來是謝三郎，不要到前村去找李大。大眾，怎樣是不錯過的事情？只見六龍爭鬥飛舞，哪裡知道丹鳳已經進入青霄。
上堂說法。西風正猛烈，萬物都蕭條寂寞。樹枝樹葉都凋零，露出了這一個著數。大眾，那麼說，這一個著數，是個什麼？良久說：『夜裡什麼地方著火了，燒…』
【English Translation】 English version: It is said to be Ren. In the ancestral temple of Yue. First praised its prosperity. In the Jia Yin year (1674), he presided over Guangxiao Temple, in the Yi Mao year (1675), he presided over Jingshan Temple, and in the Bing Chen year (1676), he presided over Dongta Temple.
Ascending the hall for Dharma talk. The crows are crowing on the front mountain, and the magpies are chattering on the back mountain. It's just this (referring to inherent nature or Suchness), contemplation is not the subtlety. Is it subtle or not? Like a mute eating Coptis chinensis (Chinese goldthread), he cannot express the taste even with a mouth.
Ascending the hall for Dharma talk. Hearing the stream's sound, he said: 'The golden rooster ascends the seat, for you all, first turning the first noble truth (paramārtha-satya), the fundamental Dharma wheel (dharma-cakra) has already been turned.' What bowl else do you want to beg for? Do you understand? If you don't understand, this old monk will give you another example. Raising his staff, he said: 'Those with ears are certainly not deaf,' raising the staff high, he said: 'Those with eyes are certainly not blind.' Do you understand? 'Repeatedly calling Xiaoyu is originally nothing, just wanting the dānapati (dānapati, benefactor) to recognize the sound.' Then he struck the staff once.
Ascending the hall for Dharma talk. Calling two as three, pointing to seven as eight, holding the Tai'a sword (tài'ā jiàn, name of a precious sword) upside down, killing both Buddha and demons. But remembering Wang the Third's wife of the east village, wearing Li the Old Man's socks of the west village inside out. Those who see and hear all laugh to death. Clapping his hands, he said: '噫嘻噓阿喇喇.'
Ascending the hall for Dharma talk. If one recognizes the mind (citta, referring to one's spirit, consciousness), there is not an inch of land on the great earth. Not believing that Nüwa (Nüwa, a goddess in Chinese mythology) refined stones to mend the sky. Since this is so, what is this old monk doing ascending this seat today? After a long silence, he said: 'Intentionally smashing the iron bowl, unintentionally shooting the stone tiger.'
Ascending the hall for Dharma talk. This old monk does not recognize characters, misreading '已巳己'. Going to ask the great man, he replied '彌 is 禰'. Then tell me, is it those who recognize characters, or those who do not recognize characters? After a long silence, he said: 'If it is a lion, it will never chase after clods of earth.'
Ascending the hall for Dharma talk. One pulls the stone, two grind, daily activities, be sure not to miss. Xuan Sha (xuánshā, referring to Zen Master Xuansha Shibei) was originally Xie Sanlang, do not go to the front village to look for Li Da. Everyone, what is it that does not miss? Only seeing the six dragons fighting and dancing, how do you know the phoenix has entered the blue sky?
Ascending the hall for Dharma talk. The west wind is fierce, all sounds are desolate and lonely. Branches and leaves are withering, revealing this one move. Everyone, then tell me, what is this one move? After a long silence, he said: 'Where is the fire at night, burning...'
出古人墳。
上堂。寂寂。直言寂寂。惺惺。直言惺惺。泥牛空里翻筋斗。木女巖前吃大驚。且道。是何意旨。玉兔懷胎當午照。金雞抱子五更鳴。
小參。煙雨盜將山色去。溪風送得水聲來。本來法法皆成現。莫教心識強安排。大眾。若作境會。許你具一隻眼。若作佛法會。打碎你頭顱。拄杖子未歇手在。何故。我王庫內。無如是刀。
示眾。若論此事。直得三乘膽喪。十地魂驚。就是等覺大士到者里。也只好隔羅望月。大眾且道。衲僧家。有甚過人處。敢爾大言。不見道。如將梵位。直授凡庸。非常之旨。人焉廋哉。
示眾。儒者然藜苦讀。田者帶雨耕鋤。雖則勞逸有異。要且同是工夫。祇如沙門輩。不田而食。不蠶而衣。畢竟成得個什麼邊事。卓拄杖曰。雨滋三草秀。是處唱堯歌。
示眾。毛端現剎。塵轉法輪。芥納須彌。粟藏世界。冷眼看來。未是吾人本分事。且道。如何是本分事。惟獨自明瞭。餘人所不見。
示眾。含珠報德。按劍者自癡。抱璞呈君。刖足者不智。眾中還有感恩懷報者么。若有。不得辜負老僧。
示眾。未達境唯心。起種種分別。達境唯心已。分別即不生。現前山明水秀。鵲噪鴉鳴。是分別。不是分別。試斷看。
示眾。舉不顧即差互
【現代漢語翻譯】 現代漢語譯本：
出古人墳。
上堂。寂寂。直言寂寂。惺惺。直言惺惺。泥牛空里翻筋斗。木女巖前吃大驚。且道。是何意旨。玉兔懷胎當午照。金雞抱子五更鳴。
小參。煙雨盜將山色去。溪風送得水聲來。本來法法皆成現。莫教心識強安排。大眾。若作境會。許你具一隻眼。若作佛法會。打碎你頭顱。拄杖子未歇手在。何故。我王庫內。無如是刀。
示眾。若論此事。直得三乘（聲聞乘、緣覺乘、菩薩乘）膽喪。十地（菩薩修行十個階段）魂驚。就是等覺大士到者里。也只好隔羅望月。大眾且道。衲僧家。有甚過人處。敢爾大言。不見道。如將梵位。直授凡庸。非常之旨。人焉廋哉。
示眾。儒者然藜苦讀。田者帶雨耕鋤。雖則勞逸有異。要且同是工夫。祇如沙門輩。不田而食。不蠶而衣。畢竟成得個什麼邊事。卓拄杖曰。雨滋三草秀。是處唱堯歌。
示眾。毛端現剎（剎：佛寺）。塵轉法輪（法輪：佛法的象徵）。芥納須彌（須彌：山名）。粟藏世界。冷眼看來。未是吾人本分事。且道。如何是本分事。惟獨自明瞭。餘人所不見。
示眾。含珠報德。按劍者自癡。抱璞呈君。刖足者不智。眾中還有感恩懷報者么。若有。不得辜負老僧。
示眾。未達境唯心。起種種分別。達境唯心已。分別即不生。現前山明水秀。鵲噪鴉鳴。是分別。不是分別。試斷看。
示眾。舉不顧即差互 English version:
Emerging from the tombs of the ancients.
Ascending the hall. Silence. Directly speaking of silence. Alertness. Directly speaking of alertness. A clay ox somersaults in the void. A wooden maiden is greatly astonished before a cliff. Now, what is the meaning of this? A jade rabbit conceives in the midday sun. A golden rooster embraces its chicks at the fifth watch.
Small assembly. The misty rain steals away the mountain's color. The stream wind carries the sound of water. Originally, all dharmas are manifest. Do not let the mind-consciousness forcefully arrange them. Great assembly, if you understand it as a state of affairs, I will allow you to have one eye. If you understand it as Buddhist dharma, I will smash your skull. The staff has not yet been put down. Why? In my king's treasury, there is no such sword.
Instructing the assembly. If we discuss this matter, it would cause the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to lose their courage and the ten grounds (ten stages of Bodhisattva practice) to be terrified. Even a Bodhisattva of Equal Enlightenment, upon arriving here, can only look at the moon through a screen. Great assembly, tell me, what extraordinary qualities do monks possess that they dare to speak so boldly? Have you not heard it said, 'As if directly bestowing the Brahma position upon ordinary people, the extraordinary meaning is hidden in people.'
Instructing the assembly. Confucian scholars diligently study by the light of amaranth. Farmers plow and weed in the rain. Although there are differences in labor and leisure, they are ultimately the same kind of effort. But what about the monks? They eat without farming and wear clothes without weaving. What kind of business do they ultimately accomplish? He strikes the staff and says, 'Rain nourishes the flourishing of three grasses, everywhere songs of Yao are sung.'
Instructing the assembly. A mote of dust manifests a Buddha-land (kṣetra). A speck of dust turns the Dharma wheel (Dharmacakra). A mustard seed contains Mount Sumeru (Sumeru: a mythical mountain). A grain of rice stores the world. Looking at it with a cold eye, it is not our fundamental affair. Now, what is the fundamental affair? Only one is self-enlightened, unseen by others.
Instructing the assembly. Offering a pearl to repay kindness, the one who holds a sword is foolish. Presenting jade to the ruler, the one whose feet are cut off is unwise. Among you, is there anyone who feels gratitude and wishes to repay it? If so, do not disappoint this old monk.
Instructing the assembly. Not realizing that the environment is only mind, one gives rise to all kinds of discriminations. Realizing that the environment is only mind, discriminations do not arise. The mountains are bright and the waters are clear, the magpies chirp and the crows caw. Is this discrimination or not discrimination? Try to cut it off and see.
Instructing the assembly. To consider without regard is a discrepancy
【English Translation】 Emerging from the tombs of the ancients. Ascending the hall. Silence. Directly speaking of silence. Alertness. Directly speaking of alertness. A clay ox somersaults in the void. A wooden maiden is greatly astonished before a cliff. Now, what is the meaning of this? A jade rabbit conceives in the midday sun. A golden rooster embraces its chicks at the fifth watch. Small assembly. The misty rain steals away the mountain's color. The stream wind carries the sound of water. Originally, all dharmas are manifest. Do not let the mind-consciousness forcefully arrange them. Great assembly, if you understand it as a state of affairs, I will allow you to have one eye. If you understand it as Buddhist dharma, I will smash your skull. The staff has not yet been put down. Why? In my king's treasury, there is no such sword. Instructing the assembly. If we discuss this matter, it would cause the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to lose their courage and the ten grounds (ten stages of Bodhisattva practice) to be terrified. Even a Bodhisattva of Equal Enlightenment, upon arriving here, can only look at the moon through a screen. Great assembly, tell me, what extraordinary qualities do monks possess that they dare to speak so boldly? Have you not heard it said, 'As if directly bestowing the Brahma position upon ordinary people, the extraordinary meaning is hidden in people.' Instructing the assembly. Confucian scholars diligently study by the light of amaranth. Farmers plow and weed in the rain. Although there are differences in labor and leisure, they are ultimately the same kind of effort. But what about the monks? They eat without farming and wear clothes without weaving. What kind of business do they ultimately accomplish? He strikes the staff and says, 'Rain nourishes the flourishing of three grasses, everywhere songs of Yao are sung.' Instructing the assembly. A mote of dust manifests a Buddha-land (kṣetra). A speck of dust turns the Dharma wheel (Dharmacakra). A mustard seed contains Mount Sumeru (Sumeru: a mythical mountain). A grain of rice stores the world. Looking at it with a cold eye, it is not our fundamental affair. Now, what is the fundamental affair? Only one is self-enlightened, unseen by others. Instructing the assembly. Offering a pearl to repay kindness, the one who holds a sword is foolish. Presenting jade to the ruler, the one whose feet are cut off is unwise. Among you, is there anyone who feels gratitude and wishes to repay it? If so, do not disappoint this old monk. Instructing the assembly. Not realizing that the environment is only mind, one gives rise to all kinds of discriminations. Realizing that the environment is only mind, discriminations do not arise. The mountains are bright and the waters are clear, the magpies chirp and the crows caw. Is this discrimination or not discrimination? Try to cut it off and see. Instructing the assembly. To consider without regard is a discrepancy
。擬思量何劫悟。雲門大師。拈山門向佛殿里。即且置。移須彌納芥子孔中。且道。是什麼人。
示眾。舉拂子曰。雲門大師來也。向道。拂子昨夜變作龍。吞卻百億須彌。百億日月。百億香水海了也。諸人那裡知得。山僧今日饒舌。再與你通個訊息。擲拂子曰。無風荷葉動。決定有魚行。
示眾。門外竛竮子。何意事間游。家財無可托。長者日添愁。噫。爭似酒樓聽歌妓。你若無心我便休。
師初在嘉熙寺。同紫柏月川。陶石簣。黃慎軒諸公。玩月次。軒問。馬祖與南泉西堂百丈。玩月因緣。乞師一語。師曰。你坐我立。不得為說。軒亟起謝過。川曰。內翰錯過了也。柏曰。我下語。不及此老。
雪嶠信問。和尚在此作甚麼。師曰。殺人。信曰。有者等手段。師曰。五年不見。只道你鼻孔向上了。
一日。同石簣基隆。圍爐次。簣曰。無念師在此。阿師得力句。乞為舉似。師曰。向火背猶寒。
巡漕蘇云浦問。鴛鴦繡出從君看。不把金針度與人。如何是金針。師曰。我在京師走一遭。不曾遇著一人。浦擬進語。師曰。金針失也。
僧參。師問。行腳事作么生。僧劃一圓相。師劃破。僧敲桌三下。師卻畫一圓相。僧又敲桌三下。師又重畫三圓相。僧抹卻。師曰。離此之外
【現代漢語翻譯】 現代漢語譯本： 『擬思量何劫悟』，雲門大師拈山門向佛殿里，暫且放下。移須彌山（佛教宇宙觀中的中心山）納入芥子（極小的種子）孔中，且道，這是什麼人？ 示眾。舉起拂塵說：『雲門大師來了！』向你們說道，拂塵昨夜變成龍，吞掉了百億須彌山，百億日月，百億香水海。你們這些人哪裡知道？山僧我今日饒舌，再與你們通個訊息。』擲下拂塵說：『無風荷葉動，決定有魚行。』 示眾。門外徘徊的人，有什麼事在遊蕩？家財無可託付，長者日益增添愁緒。唉，怎比得上在酒樓聽歌妓唱歌？你若無心，我便罷休。 師父最初在嘉熙寺，與紫柏、月川、陶石簣、黃慎軒諸位先生一起賞月。慎軒問：『馬祖（709-788）、南泉（748-835）、西堂（735-814）、百丈（749-814）玩月的因緣，請師父說一句。』師父說：『你坐著我站著，不能為你解說。』慎軒趕緊起身謝罪。月川說：『內翰（古代官名）錯過了。』紫柏說：『我下語，不及這位老人家。』 雪嶠信問：『和尚您在這裡做什麼？』師父說：『殺人。』信說：『有這樣的手段？』師父說：『五年不見，還以為你的鼻孔朝天了。』 一日，與石簣、基隆一起圍爐。石簣說：『無念師在這裡，阿師（對僧人的尊稱）得力的一句，請為我們說一說。』師父說：『向火背猶寒。』 巡漕蘇云浦問：『鴛鴦繡出從君看，不把金針度與人。如何是金針？』師父說：『我在京師走一遭，不曾遇到一個人。』云浦想要說話，師父說：『金針失也。』 僧人蔘拜。師父問：『行腳（雲遊參訪）的事怎麼樣了？』僧人畫一個圓相。師父劃破它。僧人敲桌子三下。師父卻畫一個圓相。僧人又敲桌子三下。師父又重畫三個圓相。僧人抹掉它。師父說：『離此之外。』
【English Translation】 English version: 'Pondering what kalpa (an aeon in Hindu and Buddhist cosmology) to attain enlightenment.' Master Yunmen (864-949) takes the mountain gate into the Buddha hall, let's put that aside for now. Moving Mount Sumeru (the central mountain in Buddhist cosmology) into a mustard seed (an extremely small seed) hole, tell me, what kind of person is this? Addressing the assembly. Raising the whisk and saying: 'Master Yunmen has arrived!' Telling you, the whisk transformed into a dragon last night, swallowing a hundred billion Mount Sumerus, a hundred billion suns and moons, a hundred billion fragrant water seas. Where do you people know this? This mountain monk is being verbose today, and will give you another message.' Throwing down the whisk and saying: 'Without wind, the lotus leaf moves, surely there are fish swimming.' Addressing the assembly. The person lingering outside the gate, what matter are they wandering about? Family wealth cannot be entrusted, the elder's worries increase daily. Alas, how can it compare to listening to singing girls in a wine shop? If you have no intention, then I will stop. The master was initially at Jialing Temple, enjoying the moon with gentlemen like Zibo, Yuechuan, Tao Shikui, and Huang Shenxuan. Shenxuan asked: 'The karmic connection of Mazu (709-788), Nanquan (748-835), Xitang (735-814), and Baizhang (749-814) enjoying the moon, please master say a word.' The master said: 'You are sitting and I am standing, I cannot explain it for you.' Shenxuan quickly got up and apologized. Yuechuan said: 'The Hanlin Academician (an ancient official title) missed it.' Zibo said: 'My words cannot match this old man.' Xueqiao Xin asked: 'What is the monk doing here?' The master said: 'Killing people.' Xin said: 'Do you have such means?' The master said: 'I haven't seen you in five years, I thought your nostrils were facing upwards.' One day, warming by the stove with Shikui and Jilong. Shikui said: 'Master Wunian is here, please tell us the master's most powerful saying.' The master said: 'Facing the fire, the back is still cold.' The patrol transport officer Su Yunpu asked: 'The mandarin ducks are embroidered for you to see, but the golden needle is not passed on to others. What is the golden needle?' The master said: 'I walked around the capital, but I didn't meet a single person.' Yunpu was about to speak, the master said: 'The golden needle is lost.' A monk pays respects. The master asked: 'How is the matter of wandering on foot (wandering and visiting)?' The monk draws a circle. The master breaks it. The monk knocks on the table three times. The master draws a circle instead. The monk knocks on the table three times again. The master redraws three circles. The monk erases it. The master said: 'Apart from this.'
。別道一句。僧擬議。師喝出。
問。萬法歸一。一歸何處。師拈絲絳示之曰。此是杭州六分銀買得的。
問。南泉斬貓。意旨如何。師曰。莫謗他好。曰作么生得不謗去。師曰。蒼天蒼天。
問。祖意教意。是同是別。師曰。一輪明月照姑蘇。
問。麻谷參章敬。章敬道是。意旨如何。師曰。拈一放一。不是好手。
問。清凈本然。云何忽生山河大地。師曰。為你有者一問。
問。和尚常教人放下。未審。放下個甚麼。師曰。優缽羅華。三千年開一遍。
晚參。舉鼓山赴閩王請因緣曰。一人死中得活。好手手中呈好手。一人半路抽身。得便宜處失便宜。雪峰道。好只聖箭。射入九重城裡去。早是拋鉤擲釣。孚上座云。待某甲勘過始得。盲龜跛鱉。納敗缺了也。孚趁至中路歸。舉似雪峰。大似把髻投衙。峰云。他有語在。須知不是好心。孚云。老凍膿。猶有鄉情在。祇知貪程不覺錯路。峰便休。無齒大蟲傷人不知痛。大眾。徑山與么批判。久參上士。定知雪峰做處。若是初機。切不得向他三人分上著腳。直須自己有個活路始得。師生平。不為律縛。脫略軌儀。腸直如弦。舌快如矢。遇人無貴賤新故。一皆以本色鉗錘。山東德王。刺血修書。請至府問道受戒。師應之。凡有
【現代漢語翻譯】 現代漢語譯本： 不說一句。僧人想要思量。禪師喝斥出去。
問：萬法歸一，一歸何處？禪師拿起絲線繩子給他看，說：『這是在杭州用六分銀子買來的。』
問：南泉斬貓（南泉禪師砍貓的公案），意旨如何？禪師說：『不要誹謗他好。』（僧人）說：『怎樣才能不誹謗呢？』禪師說：『蒼天啊蒼天。』
問：祖意（祖師的意旨）和教意（佛教的教義），是相同還是不同？禪師說：『一輪明月照姑蘇（蘇州的別稱）。』
問：麻谷（人名）參訪章敬（人名），章敬說是，意旨如何？禪師說：『拈起一個，放下另一個，不是好手。』
問：清凈本然，為何忽然產生山河大地？禪師說：『因為你有這一問。』
問：和尚您經常教人放下，請問，放下什麼？禪師說：『優缽羅華（一種罕見的花），三千年才開一次。』
晚參時，禪師舉了鼓山（地名）應閩王（五代十國時期閩國的君主）之請的因緣，說：『一人死中得活，好手手中呈好手；一人半路抽身，得便宜處失便宜。』雪峰（人名）道：『好一支聖箭，射入九重城裡去。』早就是拋鉤擲釣了。孚上座（人名）說：『等我勘驗過了才行。』盲龜跛鱉，已經失敗了。孚（人名）追到半路返回，告訴雪峰（人名），很像是把髮髻投向衙門。雪峰（人名）說：『他有話在，要知道不是好心。』孚（人名）說：『老凍膿，還有鄉情在。』只知道貪圖路程卻沒察覺走錯了路。雪峰（人名）便停止了。無齒的老虎傷人卻不知道痛。各位，逕山（地名）這樣評論，久參的老修行，一定知道雪峰（人名）的做法。如果是初學者，千萬不要在他三人身上著腳。必須自己有一條活路才行。』禪師一生，不被戒律束縛，不拘泥於常規，心直如弦，口快如箭。遇到人無論貴賤新舊，一概用本來的面目來錘鍊。山東德王（明朝藩王），刺血寫書，請禪師到府上問道受戒，禪師答應了。凡是
【English Translation】 English version: Don't say a word. The monk hesitated. The Zen master shouted him out.
Asked: 'All things return to one, where does the one return?' The Zen master picked up a silk thread and showed it, saying: 'This was bought for six fen of silver in Hangzhou.'
Asked: 'Nanquan (Zen master) cutting the cat, what is the meaning?' The Zen master said: 'Don't slander him.' (The monk) said: 'How can one not slander?' The Zen master said: 'Oh, heavens, oh, heavens.'
Asked: 'The meaning of the Patriarch (Bodhidharma) and the meaning of the teachings (of Buddhism), are they the same or different?' The Zen master said: 'A bright moon shines on Gusu (another name for Suzhou).'
Asked: 'Magu (personal name) visited Zhangjing (personal name), Zhangjing said yes, what is the meaning?' The Zen master said: 'Picking one up and putting one down is not the mark of a master.'
Asked: 'Purity is inherent, how did mountains, rivers, and the great earth suddenly arise?' The Zen master said: 'Because you have this question.'
Asked: 'Venerable monk, you often teach people to let go, may I ask, let go of what?' The Zen master said: 'The Udumbara flower (a rare flower), blooms once every three thousand years.'
During the evening meditation, the Zen master cited the cause and condition of Gushan (place name) responding to the invitation of King Min (ruler of the Min Kingdom during the Five Dynasties and Ten Kingdoms period), saying: 'One person comes alive from death, a master presents a master's skill; one person withdraws halfway, gaining advantage but losing advantage.' Xuefeng (personal name) said: 'A good sacred arrow, shot into the ninefold city.' It was already casting a hook and throwing a line. Abbot Fu (personal name) said: 'I must examine it before it is valid.' A blind turtle and a lame turtle have already failed. Fu (personal name) chased halfway and returned, telling Xuefeng (personal name), it was like throwing a bun at the yamen. Xuefeng (personal name) said: 'He has words, you must know it is not with good intentions.' Fu (personal name) said: 'Old frozen pus, still has hometown feelings.' Only knowing to covet the journey but not realizing he took the wrong path. Xuefeng (personal name) then stopped. A toothless tiger hurts people without knowing the pain. Everyone, Jingshan (place name) comments like this, long-time practitioners will surely know what Xuefeng (personal name) did. If it is a beginner, do not put your feet on the three of them. You must have your own way to live.' The Zen master's life was not bound by precepts, he was unconstrained by conventions, his heart was as straight as a string, and his tongue was as quick as an arrow. Meeting people, regardless of their status, new or old, he used his true colors to temper them. The Prince of De in Shandong (Ming Dynasty prince), wrote a letter in blood, inviting the Zen master to his residence to ask about the Way and receive precepts, the Zen master agreed. All
利益人者。無不從事。熹宗丙寅臘月朔。作付囑語數紙。四日。過天華示眾罷。有僧告假。師曰。老僧。今日亦欲起程。晚復為眾垂語。諄諄至夜半。丑時右脅而寂。門人奉全身。塔于顯聖之南山。世壽六十六。僧臘四十有三。
少室道禪師法嗣
河南府登封嵩山少室心悅慧喜禪師
字寒灰。金臺滿城劉氏子。從普濟升剃度。十六請益盤山。參究工夫。矢志不倦者。至忘寢食。一日閱燈錄。僧問玄沙。如何是無縫塔。沙曰。者一縫大小。師豁然有省。嗣是遍見慈雲。松谷。凈淵諸鉅衲。會無言主法少林。師參之有契。典維那。久之。言以偈囑曰。密法無法付。當傳何以傳。無傳無付處。明暗妙相參。尋隱燕野有年。言既寂登封。令請師繼其席。師以明熹宗甲子入院。
僧問。如何是君。師曰。千金之子。坐不垂堂。曰如何是臣。師曰。流人去國。行遠思深。曰如何是君臣道合。師曰。寰中天子絲綸降。塞外將軍報捷歸。
崇禎癸酉。周藩請入汴。寓給苑香林。士夫問道無虛日。兵憲曹應秋問。和尚年登七十。色若孺子。可謂有德。師曰。居士。何得以德贊壽。曹曰。有德斯有壽。師曰。顏淵豈無德耶。曹曰。顏子德固有之。只因太殺聰明。所以無壽。師曰。然則孔子之聰明。乃不若顏
【現代漢語翻譯】 現代漢語譯本 利益眾生的人，沒有不盡心盡力的。明熹宗（朱由校）天啟六年（1626年）臘月初一，寫下遺囑數張。初四，到天華寺向眾人告別。有僧人請假，禪師說：『老僧，今天也想啟程了。』晚上又為大眾開示，諄諄教誨直到半夜。丑時右側臥安詳圓寂。弟子們將他的全身，建塔于顯聖寺南山。世壽六十六歲，僧臘四十三年。
少室道禪師法嗣
河南府登封嵩山少室心悅慧喜禪師
字寒灰，金臺滿城劉氏之子。跟隨普濟升剃度出家。十六歲時向盤山請教，參究禪法，矢志不渝，甚至廢寢忘食。一日閱讀燈錄，看到僧人問玄沙：『如何是無縫塔？』玄沙回答：『這一縫有多大？』禪師豁然開悟。之後遍訪慈雲、松谷、凈淵等著名禪師。會無言主持少林寺，禪師參拜他後有所契合，擔任維那（寺院中的一種職務）。許久之後，會無言用偈語囑咐他說：『秘密之法無法交付，應當如何傳授？無傳無付之處，明暗巧妙地相互滲透。』之後隱居燕地多年。會無言圓寂后，登封縣令請禪師繼承他的席位。禪師于明熹宗（朱由校）天啟四年（1624年）入院。
僧人問：『如何是君？』禪師說：『千金之子，坐不垂堂。』（比喻君子愛惜自己）問：『如何是臣？』禪師說：『流亡之人離開故國，走得越遠思念越深。』問：『如何是君臣道合？』禪師說：『寰中天子頒佈詔書，塞外將軍報告勝利歸來。』
明思宗（朱由檢）崇禎六年（1633年），周藩邀請禪師到汴梁，住在給苑香林寺。士大夫問道的人絡繹不絕。兵憲曹應秋問：『和尚您年登七十，容顏卻像孩童一般，真可謂有德之人。』禪師說：『居士，為何用德來讚美長壽？』曹應秋說：『有德自然有壽。』禪師說：『顏回難道沒有德嗎？』曹應秋說：『顏回的德當然是有的，只是因為太聰明了，所以沒有長壽。』禪師說：『那麼孔子的聰明，豈不是不如顏
【English Translation】 English version Those who benefit others invariably dedicate themselves to the task. In the first month of the twelfth lunar month of the sixth year of the Tianqi reign (1626) of Emperor Xizong (Zhu Youxiao), he wrote several pages of final instructions. On the fourth day, he went to Tianhua Temple to bid farewell to the assembly. A monk requested leave, and the Master said, 'This old monk also intends to depart today.' In the evening, he again gave instructions to the assembly, earnestly until midnight. At the hour of Chou (1-3 AM), he passed away peacefully, lying on his right side. His disciples enshrined his whole body in a pagoda south of Xiansheng Temple. His worldly age was sixty-six, and his monastic age was forty-three.
Successor of Chan Master Daodao of Shaoshi
Chan Master Xinyue Huixi of Shaoshi Mountain, Songshan, Dengfeng, Henan Prefecture
His courtesy name was Hanhui, and he was a son of the Liu family of Mancheng, Jintai. He was tonsured by Puji Sheng. At the age of sixteen, he sought instruction from Panshan, diligently investigating Chan practice, to the point of forgetting sleep and food. One day, while reading the 'Transmission of the Lamp,' he saw a monk ask Xuansha, 'What is a seamless pagoda?' Xuansha replied, 'How big is this seam?' The Master suddenly had an awakening. Afterward, he widely visited eminent monks such as Ciyun, Songgu, and Jingyuan. When Wuyan presided over Shaolin Temple, the Master visited him and had a profound understanding, serving as the director of monastic affairs (Vina). After a long time, Wuyan instructed him with a verse: 'The secret Dharma cannot be given, how should it be transmitted? In the place of no transmission and no giving, the subtle aspects of light and darkness interpenetrate.' Later, he lived in seclusion in the Yan region for many years. After Wuyan passed away, the magistrate of Dengfeng invited the Master to succeed him. The Master entered the temple in the fourth year of the Tianqi reign (1624) of Emperor Xizong (Zhu Youxiao).
A monk asked, 'What is a ruler?' The Master said, 'The son of a thousand gold pieces does not sit under a leaning roof.' (A metaphor for a gentleman cherishing himself) Asked, 'What is a minister?' The Master said, 'An exiled person leaves his homeland, the farther he goes, the deeper his longing.' Asked, 'What is the union of the way of ruler and minister?' The Master said, 'The Son of Heaven in the realm issues decrees, and the general beyond the borders reports victory upon his return.'
In the sixth year of the Chongzhen reign (1633) of Emperor Sizong (Zhu Youjian), the Prince of Zhou invited the Master to Bianliang, residing in Xianglin Temple in the Jiyuan Garden. Scholars and officials came to inquire about the Way every day. Military Commissioner Cao Yingqiu asked, 'Venerable Master, you are seventy years old, but your complexion is like that of a child, truly a virtuous person.' The Master said, 'Layman, why do you praise longevity with virtue?' Cao Yingqiu said, 'With virtue comes longevity.' The Master said, 'Did Yan Hui (Yan Yuan) not have virtue?' Cao Yingqiu said, 'Yanzi (Yan Hui) certainly had virtue, but because he was too intelligent, he did not have longevity.' The Master said, 'Then Confucius's intelligence is not as good as Yan
子乎。曹無以對。師辨才敏捷類如此。
己卯冬。辭歸少室。示微疾。眾環問疾。師屈指曰。臘月十五日即愈。至期命浴。安坐而逝。壽七十六。門人海寬等。建塔于寺迤西。
壽昌經禪師法嗣
廣信府博山無異元來禪師
廬州舒城沙氏子。誕明萬曆乙亥。生而白衣重包。十六。游講肆有聲。忽嘆曰。求之在我。豈區區事文句哉。遂走五臺。投靜庵通剃落。修空觀五年。知非乃參壽昌。看船子藏身處沒軌跡話。一日于閩白雲峰。閱趙州有佛處不得住因緣。有省。還見昌。昌問。蟻子解尋腥處走。青蠅偏向臭邊飛。是君邊事。臣邊事。師曰。臣邊事。昌叱之。師不懌。尋居一室。倍加死工。一日聞護法神倒地。不覺豁然。以偈呈昌曰。玉山誘一言。心灰語路絕。幾多玄解會。如沸湯澆雪。沒巴鼻金針好。因緣時節梅蕊綻。枯枝桃花開九月。觸目如休辨別。急水灘頭拋探竿。溺殺無限英靈客。昌笑紿之曰。子一到多門又到門。師曰。也不消得。然終不自肯。一日如廁。睹人上樹。始大悟。亟趨見昌。昌曰。子近日事作么生。師曰。有個活路。只是不許人知。昌曰。既是活路。為甚麼不許人知。師曰。不知不知。昌遽曰。婆子具何手眼。便燒庵趁僧。師曰。只要黃金增色。昌曰。僧問玄則龍吟霧起
{ "translations": [ "現代漢語譯本：", "子乎（您覺得如何）？曹（指曹溪，即六祖慧能）無言以對。慧能大師的辯才敏捷就像這樣。", "", "己卯年（萬曆四十七年，1619年）冬天，無異元來禪師告別壽昌禪師返回少室山。他略微示現疾病，眾人圍著他詢問病情。禪師屈指一算說：『臘月十五日就會痊癒。』到了那天，他命人沐浴，安然端坐而逝，享年七十六歲。他的弟子海寬等人，在寺廟西邊建造了一座塔來安葬他。", "", "壽昌經禪師的法嗣", "", "廣信府博山無異元來禪師", "", "無異元來禪師是廬州舒城沙氏之子，出生于明朝萬曆乙亥年（萬曆三年，1575年）。出生時被白色衣服層層包裹。十六歲時，遊學于講堂，頗有名聲。忽然嘆息道：『真理的追求在於自身，難道僅僅是拘泥於文字語句嗎？』於是前往五臺山，投奔靜庵通剃度出家。修習空觀五年，知道這不是究竟，於是參訪壽昌經禪師，參究『船子和尚藏身處沒軌跡』的話頭。一天在閩地白雲峰，閱讀趙州禪師『有佛處不得住』的因緣故事，有所領悟。回去拜見壽昌禪師，壽昌禪師問：『螞蟻懂得尋找腥味的地方走，青蠅偏愛朝向臭味的地方飛，這是你這邊的事，還是臣這邊的事？』禪師回答：『是臣這邊的事。』壽昌禪師呵斥了他。禪師不高興，獨自居住在一個房間里，更加努力地用功。一天，聽到護法神倒地的聲音，不覺豁然開悟。於是作偈呈給壽昌禪師說：『玉山（指壽昌禪師）誘導一言，心灰意冷，言語之路斷絕。多少玄妙的理解，都像沸騰的開水澆在雪上一樣，瞬間消融。沒有把柄的金針（比喻直指人心的禪法）最好，因緣時節一到，梅花自然綻放。枯枝在九月開出桃花，觸目所及都像休息一樣，不再需要分辨。在湍急的河灘上拋出探竿，反而會淹死無數自以為是的英靈。』壽昌禪師笑著哄騙他說：『你一到多門，又到門。』禪師說：『也不需要這樣。』然而最終他自己還是不認可。一天，他去廁所，看到有人上樹，才徹底大悟。急忙去見壽昌禪師，壽昌禪師問：『你近日的事情怎麼樣了？』禪師說：『有個活路，只是不許人知道。』壽昌禪師說：『既然是活路，為什麼不許人知道？』禪師說：『不知，不知。』壽昌禪師立刻說：『老婆子有什麼樣的手眼，竟然燒燬庵堂，趕走僧人？』禪師說：『只要黃金增色。』壽昌禪師說：『僧人問玄則禪師，龍吟霧起。』", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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], "english_translations": [ "English version:", "How about it? Cao (referring to Caoxi, i.e., the Sixth Patriarch Huineng) had nothing to say. The Sixth Patriarch's eloquence and quick wit were like this.", "", "In the winter of the year of Jimao (1619), Zen Master Wuyi Yuanlai bid farewell to Zen Master Shouchang and returned to Shaoshi Mountain. He manifested a slight illness, and the crowd surrounded him, asking about his condition. The Zen master counted on his fingers and said, 'It will be cured on the fifteenth day of the twelfth month.' When that day arrived, he ordered a bath, sat peacefully, and passed away, at the age of seventy-six. His disciples, Haikuan and others, built a pagoda to the west of the temple to bury him.", "", "Dharma heir of Zen Master Shouchang Jing", "", "Zen Master Wuyi Yuanlai of Boshan, Guangxin Prefecture", "", "Zen Master Wuyi Yuanlai was the son of the Sha family of Shucheng, Luzhou, born in the year of Yihai (1575) during the Ming Dynasty's Wanli era. He was born wrapped in layers of white cloth. At the age of sixteen, he studied in lecture halls and gained a reputation. Suddenly, he sighed and said, 'The pursuit of truth lies within oneself; how can one be confined to mere words and sentences?' So he went to Mount Wutai and joined Jing'an Tong to be tonsured and become a monk. He practiced the contemplation of emptiness for five years, realizing that this was not the ultimate, so he visited Zen Master Shouchang Jing, contemplating the topic of 'Where the Boatman Monk hides, there are no traces.' One day, at Baiyun Peak in Min, he read the story of Zen Master Zhaozhou, 'One must not dwell where there is Buddha,' and had some understanding. He returned to see Zen Master Shouchang, who asked, 'Ants know to seek out the place with a fishy smell, and blue flies prefer to fly towards the stinky side. Is this your side's business or the minister's side's business?' The Zen master replied, 'It is the minister's side's business.' Zen Master Shouchang scolded him. The Zen master was unhappy and lived alone in a room, working even harder. One day, he heard the sound of the Dharma protector god falling to the ground and suddenly became enlightened. So he composed a verse and presented it to Zen Master Shouchang, saying, 'Jade Mountain (referring to Zen Master Shouchang) induced a word, the heart is disheartened, and the path of words is cut off. How many profound understandings are like boiling water poured on snow, melting away in an instant. The golden needle without a handle (a metaphor for the direct pointing of Zen) is the best; when the time of conditions arrives, the plum blossoms naturally bloom. Dead branches bloom with peach blossoms in September; everything in sight is like rest, no longer needing to be distinguished. Throwing a probing pole into a rapid river will drown countless self-righteous spirits.' Zen Master Shouchang smiled and coaxed him, saying, 'Once you arrive at many gates, you arrive at the gate again.' The Zen master said, 'It is not necessary.' However, he still did not approve of himself in the end. One day, he went to the toilet and saw someone climbing a tree, and he finally had a great enlightenment. He hurried to see Zen Master Shouchang, who asked, 'How are things going with you these days?' The Zen master said, 'There is a way to live, but it is not allowed to be known by others.' Zen Master Shouchang said, 'Since it is a way to live, why is it not allowed to be known by others?' The Zen master said, 'I don't know, I don't know.' Zen Master Shouchang immediately said, 'What kind of hands and eyes does the old woman have that she burns down the temple and drives away the monks?' The Zen master said, 'Just wanting to add color to gold.' Zen Master Shouchang said, 'A monk asked Zen Master Xuanze, the dragon roars and the mist rises.'" ] }
。虎嘯風生。公案。試頌看。師立頌曰。殺活爭雄各有奇。饃糊肉眼曷能知。吐光不遂時流意。依舊春風逐馬蹄。昌笑曰。子今日方信吾不汝欺也。師曰。向後還有事也無。昌曰。老僧只知二時粥飯。子后得坐披衣。幸無籌䇿足矣。壬寅。師年二十八。出住博山。次主閩之董巖大仰鼓山。崇禎己巳。赴金陵天界請。法席稱至盛。 上堂。諸佛出世。為一大事因緣。幾幅素縑描不出。博山出世。亦為一大事因緣。一條白練驀頭穿。破顏老漢曾相委。多少人天被熱瞞。諸昆仲。須知此事。不從功行得。不從修證得。不從思惟得。不從禪定得。饒你將自己身心煉得。如枯木寒灰。百年在定。終是一個死人。本分中事。全沒交涉。所以道。直饒到澄潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。諸昆仲。直須向花柳街前。逴得九衢春色。芙蓉岸上。帶來八面秋風。始有應用無虧。隨緣自在的日子。諸昆仲。還知博山今日的行履處么。良久曰。自有一雙窮相手。未曾輕揖等閑人。
上堂。不與萬法為侶者。是甚麼人。紅塵堆里露全身。了知萬象空無物。那見山河礙眼睛。三歲孩兒頭似雪。神光萬里一條鐵。底事分明說與知。當戶連山也太奇。兼帶位中親迸出。巖前石虎夜生兒。生兒則且置。且道。是
【現代漢語翻譯】 現代漢語譯本： 『虎嘯風生』（形容英雄人物的出現會引起巨大的影響）。公案（佛教用語，指禪宗用來啓發弟子開悟的語句或故事）。試著頌揚看看。師父站立頌揚說：『殺與活的爭鬥，各自有其奇妙之處，模糊的肉眼怎麼能夠知曉？吐露光芒不遂順應世俗的意願，依舊是春風追逐著馬蹄。』昌笑著說：『你今天才相信我沒有欺騙你啊。』師父說：『以後還有什麼事嗎？』昌說：『老僧只知道早晚兩頓粥飯，你以後能夠坐著披袈裟，幸好沒有計策可以依仗。』壬寅年（1602年），師父二十八歲，出任博山住持。之後又主持閩地的董巖、大仰、鼓山。崇禎己巳年（1629年），前往金陵天界寺應請，講法盛況空前。
上堂說法：諸佛出世，是爲了一個重大因緣。幾幅素絹也描繪不出。博山出世，也是爲了一個重大因緣。一條白練當頭穿過。破顏老漢曾經相托付，多少人天被熱惱所矇蔽。各位同修，要知道這件事，不是從功行中得來，不是從修證中得來，不是從思惟中得來，不是從禪定中得來。即使你將自己的身心修煉得如同枯木寒灰，百年入定，終究只是一個死人，與本分中的事，完全沒有關係。所以說，即使到了澄澈的潭水映照月影，寂靜的夜晚傳來鐘聲，隨著敲擊而不會虧損，觸碰波瀾也不會消散，仍然是生死岸邊的事。各位同修，必須要在花柳街前，展現出九衢的春色，在芙蓉岸上，帶來八面的秋風，才能有應用無虧，隨緣自在的日子。各位同修，還知道博山今天所行走的道路嗎？』良久說道：『自有一雙貧窮的手，不曾輕易向等閑之人作揖。』
上堂說法：『不與萬法為伴侶的人，是什麼人？』紅塵堆里顯露全身。瞭解萬象皆空無實，哪裡會看見山河阻礙眼睛。三歲孩童的頭髮像雪一樣白，神光萬里如同一條鐵。到底是什麼事要分明地告訴你們？當戶連山也太奇異了。兼帶在位置中親自迸發出來，巖前的石虎夜晚生下幼崽。生下幼崽姑且不論，且說，是
【English Translation】 English version: 'The tiger's roar brings forth the wind' (idiom describing the emergence of a heroic figure causing great influence). Koan (Buddhist term, referring to statements or stories used in Zen Buddhism to inspire disciples to enlightenment). Try to praise and see. The master stood and praised, saying: 'Killing and living contend, each has its wonders, how can blurred mortal eyes know? Spitting out light does not comply with worldly intentions, still, the spring breeze chases the horse's hooves.' Chang laughed and said: 'Only today do you believe that I have not deceived you.' The master said: 'Will there be anything else in the future?' Chang said: 'This old monk only knows the two meals of porridge and rice, you will be able to sit and wear the robe in the future, fortunately, there are no strategies to rely on.' In the year of Renyin (1602 AD), the master was twenty-eight years old and became the abbot of Boshan. Later, he presided over Dongyan, Dayang, and Gushan in Min. In the year of Chongzhen Jisi (1629 AD), he went to Jinling Tianjie Temple at the invitation, and the Dharma assembly was extremely grand.
Ascending the hall to preach: 'The Buddhas appear in the world for a great cause. Several plain silks cannot depict it. Boshan's appearance in the world is also for a great cause. A white silk is pierced through the head. The old man with a broken smile once entrusted it, how many humans and devas are deceived by the heat and vexation. Fellow practitioners, you must know that this matter is not obtained from merit and practice, not obtained from cultivation and realization, not obtained from thinking, not obtained from meditation. Even if you refine your body and mind like withered wood and cold ashes, and enter samadhi for a hundred years, you are still just a dead person, and it has nothing to do with the matter of your inherent nature. Therefore, it is said that even if you reach the clear pool reflecting the moon, the sound of the bell in the silent night, it will not be diminished by the striking, and it will not be scattered by the waves, it is still a matter of the shore of birth and death. Fellow practitioners, you must show the spring colors of the nine streets in front of the flower and willow streets, and bring the autumn wind from all directions on the hibiscus shore, then you can have the days of application without loss and freedom at will. Fellow practitioners, do you know the path that Boshan is walking today?' After a long time, he said: 'There is a pair of poor hands, which have never easily bowed to ordinary people.'
Ascending the hall to preach: 'What kind of person is it who does not associate with all dharmas?' The whole body is revealed in the pile of red dust. Understanding that all phenomena are empty and unreal, where will you see mountains and rivers obstructing your eyes. The hair of a three-year-old child is as white as snow, and the divine light is like a bar of iron for ten thousand miles. What is the matter that must be clearly told to you? The continuous mountains in front of the door are also too strange. Moreover, it bursts out personally from the position, and the stone tiger in front of the rock gives birth to cubs at night. Let's put aside the birth of cubs for the time being, and say, is
甚麼時。子丑寅卯辰巳。午未申酉戌亥。干三連。坤六斷。離中虛。坎中滿。屈指顛倒數來。依舊寸長尺短。
上堂。真不掩偽。曲不藏直。大千沙界黑如漆。揭開雲霧見青天。男兒肯向他尋覓。一語中具三玄。新婦騎驢阿家牽。一玄中具三要。跛腳猢猻多躑跳。有照有用。砂盆打著連底凍。立主立賓。相將攜手過西秦。唯有東村王太乙。一番拈起一番新。
上堂。博山今日不說有法。不說無法。不說亦有亦無法。不說非有非無法。離四句絕百非。石人點頭。青山皺眉。深寒博得三春暖。破霧披雲入翠微。
上堂。天地與我同根。萬法與我一體。肇公祇知全身拶入。要且不會轉位旋機。殊不知。說個一體。已成兩橛。不見道。喚作如如。早是變了也。諸昆仲。須知古佛堂前。曾無異說。夜明簾外。別有家傳。分明月照金沙。喜見庭生瑞草。家風笑展從他。野渡無人。寶樹風清。須信白雲有主。曏者里別有生涯。可與古人把手。其或未然。博山有個方便。卓拄杖曰。急著眼薦 小參。宗門中事。難以措辭盡力。道不得底句。作么生開口。三乘十二分教。有人說去了也。即心即佛。有人說去了也。非心非佛。有人說去了也。不是心不是佛不是物。有人說去了也。且道。與諸昆仲。分析個什麼即得。良久
【現代漢語翻譯】 現代漢語譯本 什麼時。子（zǐ）丑（chǒu）寅（yín）卯（mǎo）辰（chén）巳（sì）。午（wǔ）未（wèi）申（shēn）酉（yǒu）戌（xū）亥（hài）。乾（qián）三連。坤（kūn）六斷。離（lí）中虛。坎（kǎn）中滿。屈指顛倒數來。依舊寸長尺短。
上堂。真不掩偽。曲不藏直。大千沙界黑如漆。揭開雲霧見青天。男兒肯向他尋覓。一語中具三玄。新婦騎驢阿家牽。一玄中具三要。跛腳猢猻多躑跳。有照有用。砂盆打著連底凍。立主立賓。相將攜手過西秦。唯有東村王太乙。一番拈起一番新。
上堂。博山（地名，也指說法者）今日不說有法。不說無法。不說亦有亦無法。不說非有非無法。離四句絕百非。石人點頭。青山皺眉。深寒博得三春暖。破霧披雲入翠微。
上堂。天地與我同根。萬法與我一體。肇公（僧肇）祇知全身拶入。要且不會轉位旋機。殊不知。說個一體。已成兩橛。不見道。喚作如如。早是變了也。諸昆仲。須知古佛堂前。曾無異說。夜明簾外。別有家傳。分明月照金沙。喜見庭生瑞草。家風笑展從他。野渡無人。寶樹風清。須信白雲有主。曏者里別有生涯。可與古人把手。其或未然。博山有個方便。卓拄杖曰。急著眼薦。 小參。宗門中事。難以措辭盡力。道不得底句。作么生開口。三乘十二分教。有人說去了也。即心即佛。有人說去了也。非心非佛。有人說去了也。不是心不是佛不是物。有人說去了也。且道。與諸昆仲。分析個什麼即得。良久
【English Translation】 English version What time is it? Zi (11pm-1am) , Chou (1am-3am), Yin (3am-5am), Mao (5am-7am), Chen (7am-9am), Si (9am-11am). Wu (11am-1pm), Wei (1pm-3pm), Shen (3pm-5pm), You (5pm-7pm), Xu (7pm-9pm), Hai (9pm-11pm). Qian (☰) is three lines connected. Kun (☷) is six lines broken. Li (☲) is empty in the middle. Kan (☵) is full in the middle. Counting backwards with fingers, still an inch is long and a foot is short.
Entering the hall. Truth does not conceal falsehood. The crooked does not hide the straight. The great chiliocosm is as dark as lacquer. Uncover the clouds and mist to see the blue sky. If a man is willing to seek it, one word contains three mysteries. The new bride rides a donkey, and the mother-in-law leads it. One mystery contains three essentials. The lame monkey jumps around a lot. There is illumination and there is function. Striking the sand basin freezes it to the bottom. Establish the host and establish the guest. They will join hands and cross the Western Qin. Only Wang Taiyi of the Eastern Village brings up something new every time.
Entering the hall. Boshan (place name, also refers to the speaker) today does not speak of existence, does not speak of non-existence, does not speak of both existence and non-existence, does not speak of neither existence nor non-existence. Separated from the four phrases and cut off from the hundred negations. The stone man nods. The green mountains frown. Deep cold wins the warmth of the three spring months. Breaking through the mist and clouds, enter the emerald green.
Entering the hall. Heaven and earth share the same root with me. All dharmas are one body with me. Zhao Gong (Sengzhao) only knew to squeeze in with his whole body, but he did not know how to turn the position and rotate the mechanism. Little does he know that speaking of oneness has already become two separate pieces. Haven't you heard it said that calling it 'Tathata' (如如) has already changed it. All of you, my brothers, must know that in front of the ancient Buddha hall, there has never been a different saying. Outside the bright night curtain, there is a separate family tradition. Clearly the moon shines on the golden sand, joyfully seeing auspicious grass growing in the courtyard. The family style is unfolded with laughter from him. At the deserted ferry, the treasure tree is clear in the wind. You must believe that the white clouds have an owner. In this place, there is a separate livelihood. You can join hands with the ancients. If not, Boshan has a convenience. Striking the staff, he says, 'Quickly open your eyes and recommend!' Small gathering. Matters within the Zen school are difficult to express exhaustively. How to open your mouth to say the unspeakable sentence? The Three Vehicles and Twelve Divisions of teachings, someone has already spoken them. 'Mind is Buddha,' someone has already spoken it. 'Neither mind nor Buddha,' someone has already spoken it. 'Neither mind nor Buddha nor thing,' someone has already spoken it. Then tell me, what should I analyze with you all? After a long while.
曰。黃金自有黃金價。肯為和沙賣與人珍重。
小參。長慶道。萬象之中獨露身。為人自肯乃相親。即今山河大地。樓臺池館。滿目青黃。是萬象。喚什麼。作獨露的身。拈拄杖曰。還會么。莫只圖他山色好。須知別有故園春。卓拄杖一下。
僧問。如何是和尚的具眼處。師曰。善逝橋邊逢聖主。曰未是和尚具眼處。師曰。三十棒趁出。僧一喝。師曰。者一喝落在甚處。僧擬議。師直打。出法堂。
問。一口氣不來。向甚處安身立命。師曰。毗盧閣后鳳凰山 問。如何是無量壽。師曰。烏龍潭上浪滔天。曰恁么則有量也。師曰。天池一滴水。怎與眾同流。
問。諸佛國土。亦復皆空。畢竟向甚麼處。莊嚴凈土。師曰。青龍山上鹿兒肥。曰不會。師曰。流鶯雖有語。天籟聽無人。
問。向上一著如何道。師曰。石頭城外垂楊柳。曰者是眾生眼。如何是和尚眼。師曰。吹盡殘花色愈鮮。曰某甲參學二十年。今日學得一拜。師曰。三十棒。且待別時。
問。不得敲唱雙舉。請示正中妙挾。師曰。高低云繞樹。曰謝師答話。師曰。遠近鳥銜花。
師行道三十年。門庭莊重。法道森嚴。兢兢慎重。大法座下。雖英傑鱗集。始終不輕許可。嘗曰。寧不得人。勿授非器。即不得人。嗣雖
【現代漢語翻譯】 現代漢語譯本： 說：黃金自有黃金的價值，怎肯與沙子混在一起賣給別人，讓人珍重呢？
小參（禪宗術語，指簡短的開示）。長慶（禪師名號）道：萬象之中，唯獨顯露出真身，為人真正肯定才能互相親近。現在這山河大地、樓臺池館，滿眼青黃之色，都是萬象，稱什麼為獨露的身呢？拈起拄杖說：會了嗎？不要只貪圖他處山色美好，須知還有故鄉的春天。用拄杖敲擊一下。
僧人問：如何是和尚的具眼處？師說：善逝（Tathagata，如來）橋邊逢聖主。僧人說：這還不是和尚的具眼處。師說：三十棒趕出去。僧人一聲喝。師說：這一喝落在什麼地方？僧人猶豫。師直接打他，走出法堂。
問：一口氣不來，向什麼地方安身立命？師說：毗盧閣（Vairochana Hall，供奉毗盧遮那佛的殿堂）后鳳凰山。問：如何是無量壽（Amitayus，阿彌陀佛）？師說：烏龍潭上浪滔天。說：這樣說來，還是有量了。師說：天池一滴水，怎能與大眾同流？
問：諸佛國土，也都是空。到底向什麼地方莊嚴凈土？師說：青龍山上鹿兒肥。說：不明白。師說：流鶯雖有語，天籟聽無人。
問：向上的一著如何說？師說：石頭城外垂楊柳。說：這是眾生的眼，如何是和尚的眼？師說：吹盡殘花色愈鮮。說：某甲參學二十年，今天學得一拜。師說：三十棒，且等以後再說。
問：不得敲唱雙舉，請指示正中的微妙之處。師說：高低云繞樹。說：謝謝師父回答。師說：遠近鳥銜花。
師父行道三十年，門庭莊重，法道森嚴，兢兢慎重。在大法座下，即使英傑聚集，始終不輕易許可。曾說：寧可得不到人，也不傳授給不合適的器皿。即使得不到人，繼承者雖然
【English Translation】 English version: Said: Gold has its own value. How could it be willing to be sold to others mixed with sand, so that people would cherish it?
Small assembly (a Zen term referring to a short instruction). Changqing (a Zen master's name) said: Among all phenomena, the true self is uniquely revealed. Only when one truly affirms it can one be close to it. Now, these mountains and rivers, pavilions and ponds, the green and yellow colors that fill the eyes, are all phenomena. What do you call the uniquely revealed self? He picked up his staff and said: Do you understand? Don't just be greedy for the beautiful scenery of other mountains; you must know that there is also the spring of your homeland. He struck the staff once.
A monk asked: What is the abbot's place of discerning eyes? The master said: Meet the Holy Lord by the Tathagata (Tathagata) Bridge. The monk said: This is not yet the abbot's place of discerning eyes. The master said: Drive him out with thirty blows. The monk gave a shout. The master said: Where does this shout land? The monk hesitated. The master struck him directly and walked out of the Dharma hall.
Asked: When the last breath doesn't come, where should one settle down and establish one's life? The master said: Phoenix Mountain behind Vairochana (Vairochana) Hall. Asked: What is immeasurable life (Amitayus)? The master said: The waves on the Black Dragon Pool are滔天. Said: In that case, it is still measurable. The master said: A drop of water in the Heavenly Pool, how can it flow with the masses?
Asked: The Buddha lands are also empty. Where exactly should one adorn the pure land? The master said: The deer on Green Dragon Mountain are fat. Said: I don't understand. The master said: Although the orioles have words, no one listens to the music of nature.
Asked: How should one speak of the upward step? The master said: The weeping willows outside Stone City. Said: This is the eye of sentient beings. What is the abbot's eye? The master said: The more the remaining flowers are blown away, the fresher the color becomes. Said: I have been studying for twenty years, and today I have learned a bow. The master said: Thirty blows, let's wait for another time.
Asked: One cannot raise both knocking and singing. Please show the subtle point in the middle. The master said: Clouds surround the trees at different heights. Said: Thank you, Master, for answering. The master said: Birds carry flowers from near and far.
The master has practiced the Way for thirty years. The gate is solemn, the Dharma is strict, and he is cautious. Under the great Dharma seat, even if heroes gather, he never easily permits them. He once said: Rather not get someone than pass it on to an unsuitable vessel. Even if you don't get someone, the successor, although
絕而道真。自無傷于大法。茍授非器。名雖傳而實偽。得無欺于佛祖。顧諸方。罕有能及。庚午示疾。首座問。和尚尊候如何。師曰。盡有些子受用。座曰。還有不病者也無。師曰。熱大作么。座曰。來去自由。請道一句。師為書歷歷分明四字。擲筆而逝。塔全身於本山酉峰。壽五十六。臘四十。
建寧府東苑晦臺元鏡禪師
別號湛靈。郡之建陽馮氏子。生明萬曆丁丑六月。幼而穎㧞。篤于孝友。甲辰。投虎嘯巖麗空祝髮。讀楞嚴知見無知處。有得。遂摳衣參壽昌于寶方。呈所見。昌為痛呵曰。墮大險坑漢。師驚悸失所守。於是。奮志參究。不知味者久之。一日閱維摩經。至此室何以空無侍者曰諸佛國土亦復皆空處。豁然大徹。第覺行與解左。復疑作。后閱圓覺隨順覺性章。而一切疑礙。始得永㧞。是年庚戌。竟趨壽昌求質曰。元鏡。特以此事。求和尚著眼。昌曰。但言此事。此事何憑。師彈指一下。昌曰。猶疑你在。師即呈偈曰。可憐摸索幾多年。識破不直半文錢。宗流特煞瞞人甚。剛道祖師別有禪。昌復詰曰。且道。甚處是趙州勘破婆子處。師曰。和尚莫作怪。昌為大笑曰。衲僧家。到恁田地。始不受人牢籠。師遂掩兩耳。昌囑曰。子。此後宜深隱。自有好時節到來。若強出。便可惜也。因付以偈。
【現代漢語翻譯】 現代漢語譯本： 斷絕（世俗之念）才能悟得真道。自然不會損害佛法大道。如果傳授給不適合的人，名義上是傳承了，實際上是虛假的。難道不會欺騙佛祖嗎？縱觀各方，很少有人能達到這種境界。庚午年（1630年）示現疾病，首座問：『和尚您身體怎麼樣？』禪師說：『總算還有些受用。』首座問：『還有不生病的人嗎？』禪師說：『熱得厲害嗎？』首座問：『來去自由，請說一句。』禪師寫下『歷歷分明』四個字，扔下筆去世。全身塔葬在本山酉峰，享年五十六歲，僧臘四十年。
建寧府東苑晦臺元鏡禪師
別號湛靈。是建寧府建陽縣馮氏之子，生於明朝萬曆丁丑年（1577年）六月。從小就聰明過人，注重孝道友愛。甲辰年（1604年），到虎嘯巖投奔麗空剃度出家。讀《楞嚴經》，在『知見無見處』有所領悟。於是整理衣物去壽昌寶方處參學，呈上自己的見解。壽昌痛斥他說：『你掉進大險坑了！』元鏡禪師驚慌失措。於是，奮發立志參究，很久都不得其味。一天，閱讀《維摩詰經》，讀到『此室何以空無侍者？曰：諸佛國土亦復皆空』處，豁然大悟。只是覺得行持與理解有所偏差，又產生疑惑。後來閱讀《圓覺經》『隨順覺性』章，一切疑惑才得以永遠拔除。這年庚戌年（1610年），最終前往壽昌請求印證說：『元鏡特為此事，求和尚著眼。』壽昌說：『只說此事，此事有何憑據？』元鏡禪師彈指一下。壽昌說：『我還懷疑你在這裡。』元鏡禪師隨即呈上偈語說：『可憐摸索幾多年，識破不值半文錢。宗流特煞瞞人甚，剛道祖師別有禪。』壽昌又問：『且道，甚處是趙州勘破婆子處？』元鏡禪師說：『和尚莫作怪。』壽昌大笑道：『衲僧家，到恁田地，始不受人牢籠。』元鏡禪師於是摀住兩耳。壽昌囑咐說：『你，此後應該深藏不露，自有好時節到來。如果強行出頭，就可惜了。』於是將偈語交付給他。
【English Translation】 English version: To sever (worldly thoughts) is to realize the true Dao. Naturally, it will not harm the great Dharma. If it is taught to an unsuitable vessel, the name may be passed on, but the reality is false. Wouldn't that be deceiving the Buddhas and ancestors? Looking around, few can reach this level. In the Gengwu year (1630), he showed signs of illness. The head monk asked, 'How is your health, Master?' The Master said, 'I still have some enjoyment.' The head monk asked, 'Is there anyone who doesn't get sick?' The Master said, 'Is it very hot?' The head monk asked, 'Coming and going freely, please say a word.' The Master wrote the four characters 'Lili Fenming' (distinct and clear), threw down the pen, and passed away. His whole body was enshrined in a pagoda on Yufeng of this mountain, at the age of fifty-six, with forty years of monastic life.
Chan Master Yuanjing of Huitai, Dongyuan, Jianning Prefecture
Also known as Zhanling. He was the son of the Feng family of Jianyang County, Jianning Prefecture, born in the sixth month of the Dingchou year (1577) of the Wanli reign of the Ming Dynasty. From a young age, he was intelligent and excelled, and was devoted to filial piety and friendship. In the Jiachen year (1604), he went to Huxiao Rock to join Likong and had his head shaved. Reading the Shurangama Sutra, he had some understanding of 'knowing and seeing where there is no seeing.' So he tidied his clothes and went to study with Shouchang at Baofang, presenting his views. Shouchang scolded him severely, saying, 'You have fallen into a great and dangerous pit!' Chan Master Yuanjing was frightened and lost his composure. Therefore, he resolved to study diligently, but for a long time he could not grasp the taste. One day, reading the Vimalakirti Sutra, when he came to the passage 'Why is this room empty and without attendants? It is said: The Buddha lands are also all empty,' he suddenly had a great enlightenment. He only felt that his practice and understanding were somewhat biased, and doubts arose again. Later, reading the 'Following the Awakened Nature' chapter of the Perfect Enlightenment Sutra, all doubts were finally eradicated forever. In the Gengxu year (1610), he finally went to Shouchang to seek confirmation, saying, 'Yuanjing specifically asks the Master to focus on this matter.' Shouchang said, 'Just talk about this matter, what is the basis for this matter?' Chan Master Yuanjing snapped his fingers. Shouchang said, 'I still suspect you are here.' Chan Master Yuanjing then presented a verse, saying, 'Pitifully groping for many years, realizing it's not worth half a penny. The sects are especially deceptive, just saying the patriarchs have a separate Chan.' Shouchang then asked, 'Tell me, where is the place where Zhao Zhou saw through the old woman?' Chan Master Yuanjing said, 'Master, don't be surprised.' Shouchang laughed loudly, saying, 'Monks, reaching such a state, you will not be controlled by others.' Chan Master Yuanjing then covered his ears. Shouchang instructed, 'You, from now on, should hide yourself deeply, and good times will come. If you force yourself out, it will be a pity.' So he gave him the verse.
有正令相持時刻慎。逢人唯勘印其心之句。師拜受而歸。乙卯。會無異說法閩之大仰。師特訪之。相見次。異曰。禮佛著。師端坐。異又曰。禮佛著。師把住曰。那個是佛。異曰。者是那裡來底。師拓開曰。者是那裡來底。異就坐。師大笑便出。又喫茶次。異曰。聞師兄親見壽昌。且道。壽昌和尚。當年命根斷。在甚麼處所。師劈面一掌曰。且道。在甚麼處所。異不對。師便出。異曰。三十棒可惜放過。即日異上堂。呼曰。晦臺。師將出眾。異曰。誰叫你。師出震聲一喝。異曰。取棒來。師曰。宿食不必拈出。且道。馬祖一喝。因甚百丈三日耳聾。異曰。金風多肅殺。秋露愈加寒。師拂袖歸眾。異曰。你只學得一個走。師不顧。戊午。出住書林東苑。辛酉。開法一枝庵。
上堂。羽衣道。道法本無多。南辰貫北河。祇消一個字。降盡世間魔。且道。是那一個字。喝一喝。便下座。
尋歸隱武夷。構室石屏巖。孤風絕侶。人所難親。間有衲子求見者。師遽喝曰。你者禿廝。失了魂來。者里討甚麼碗。
嘗躡險兀坐終日。來者皆望崖而退。崇禎庚午示疾。一日指巖下。謂行者曰。此處可以埋我。者曰。設使死了埋了。又作么生分發。師大笑一聲曰。恰好恰好。行者再問。則師已蛻去。時七月十三也。壽
【現代漢語翻譯】 現代漢語譯本： 要時刻謹慎地秉持正確的指令。遇到人就用『勘驗他的心』這句話來印證。老師拜受后就回去了。 乙卯年（1615年），無異禪師在福建的大仰寺說法，老師特地去拜訪他。見面時，無異禪師說：『禮佛了嗎？』老師端坐不動。無異禪師又說：『禮佛了嗎？』老師抓住話頭說：『哪個是佛？』無異禪師說：『這是從哪裡來的？』老師打開話題說：『這是從哪裡來的？』無異禪師就坐下了。老師大笑一聲就出去了。又在喝茶的時候，無異禪師說：『聽說師兄親眼見過壽昌禪師，那麼說說看，壽昌和尚當年斷命根，是在什麼地方？』老師劈面就是一掌，說：『那麼說說看，在什麼地方？』無異禪師沒有回答。老師就出去了。無異禪師說：『三十棒可惜放過了。』當天，無異禪師上堂，呼喚道：『晦臺！』老師將要走出人群。無異禪師說：『誰叫你？』老師發出一聲震耳欲聾的喝聲。無異禪師說：『拿棒子來！』老師說：『隔夜的食物不必拿出來。那麼說說看，馬祖禪師一喝，為什麼百丈禪師三日耳聾？』無異禪師說：『金風多肅殺，秋露愈加寒。』老師拂袖回到人群中。無異禪師說：『你只學會了一個走。』老師沒有理睬。 戊午年（1618年），老師出任書林東苑的住持。辛酉年（1621年），在一枝庵開堂說法。
上堂時，老師引用羽衣道人的話：『道法本來沒有多少，南辰貫穿北河。只需一個字，就能降伏世間所有的魔。』那麼說說看，是哪一個字？』喝一聲，就下座了。
後來歸隱到武夷山，在石屏巖建造房屋。孤身一人，斷絕與同伴的交往，人們難以親近。偶爾有僧人前來求見，老師就大喝一聲說：『你這個禿驢，丟了魂來這裡討什麼碗？』
老師曾經冒險兀自坐在那裡一整天。來的人都望崖而退。崇禎庚午年（1630年）生病。一天，指著巖石下面，對侍者說：『這裡可以埋葬我。』侍者說：『即使死了埋了，又怎麼分發呢？』老師大笑一聲說：『恰好恰好。』侍者再問，老師已經去世了。時間是七月十三日。壽終。
【English Translation】 English version: One must be cautious at all times to uphold the correct instructions. When encountering people, use the phrase 'examine their minds' to verify them. The teacher received this and returned. In the year Yimao (1615), Chan Master Wuyi was giving a Dharma talk at Dayang Temple in Fujian. The teacher made a special visit. Upon meeting, Chan Master Wuyi said, 'Did you pay respects to the Buddha?' The teacher sat upright. Wuyi said again, 'Did you pay respects to the Buddha?' The teacher seized the opportunity and said, 'Which one is the Buddha?' Wuyi said, 'Where did this come from?' The teacher opened up the topic and said, 'Where did this come from?' Wuyi then sat down. The teacher laughed loudly and left. Later, while drinking tea, Wuyi said, 'I heard that you personally saw Chan Master Shouchang. Tell me, where did the monk Shouchang sever his life-root back then?' The teacher slapped him in the face and said, 'Tell me, where was it?' Wuyi did not answer. The teacher then left. Wuyi said, 'It's a pity to have let go of thirty blows.' That day, Wuyi ascended the Dharma hall and called out, 'Huitai!' The teacher was about to leave the crowd. Wuyi said, 'Who called you?' The teacher let out a thunderous shout. Wuyi said, 'Bring the stick!' The teacher said, 'There's no need to bring out the overnight food. Tell me, why did Baizhang become deaf for three days after Mazu's shout?' Wuyi said, 'The golden wind is very bleak, and the autumn dew is even colder.' The teacher flicked his sleeves and returned to the crowd. Wuyi said, 'You have only learned how to run away.' The teacher ignored him. In the year Wuwu (1618), the teacher took over as abbot of Shulin Dongyuan. In the year Xinyou (1621), he opened the Dharma at Yizhi Hermitage.
During the Dharma talk, the teacher quoted the words of Taoist Yuyi: 'The Dharma is not much, the Southern Dipper pierces the Northern River. Only one word is needed to subdue all the demons in the world.' Tell me, which word is it?' He shouted and then stepped down from the seat.
Later, he retired to Mount Wuyi and built a house on Stone Screen Cliff. He was alone and cut off contact with his companions, making it difficult for people to approach him. Occasionally, when monks came to seek an audience, the teacher would shout, 'You bald donkey, having lost your soul, what bowl are you looking for here?'
The teacher once risked sitting there alone all day. Those who came retreated at the sight of the cliff. In the year Chongzhen Gengwu (1630), he fell ill. One day, pointing to the bottom of the rock, he said to the attendant, 'This is where you can bury me.' The attendant said, 'Even if you die and are buried, how will it be distributed?' The teacher laughed loudly and said, 'Exactly, exactly.' When the attendant asked again, the teacher had already passed away. The time was the thirteenth day of the seventh month. He died peacefully.
五十四。臘二十六。塔于師所指石巖。祠部黃端伯。作銘勒于石。
建昌府新城壽昌見如元謐禪師
字闃然。郡之南城胡氏子。生明萬曆己卯臘月。幼端靜。不喜章句之學。二十一。隨父謁無明於寶方。若有舊識。浹月再至。求剃度不可。走臨川。禮金山鎧剃染。次年。再謁明於寶方。充火頭。父母戀戀不置。師痛割之曰。恩愛不斷。生死不斷。生死不斷。親恩將焉而酬。父母乃聽之。一日。明與僧。論世尊良久因緣。師近前曰。是何道理。僧曰。者個無你分。師曰。人人有分底。為甚麼元謐獨無。明曰。你既有分。為甚求人。師無對。於是力參苦究。不間晝夜者久之。忽念親恩莫報。往白明。明曰。除是明心見性。師求所以捷徑方便。明曰。父母未生汝已前。是何面目。師呆無所趨。嗣是徹夜不臥。衣不整帶者越月。于拽磨次。偶失手觸磨盤。有省。以偈呈明曰。本來面目不須尋。一點靈明亙古今。要識生前端的句。巾珍彬真欣鄰仁。明曰。前三句即不問。后一句。意作么生。師曰。不可雪上更加霜也。明曰。今日且放過。然於衷不敢自是。復看如何是道。一夜坐圃中至五更。正猛提際。忽聞蛙聲。當下身心一空。無以為喻。從是得通身放下。要覓一絲毫。了不可得。以偈呈明曰。虛空逼塞一聲蛙。水
【現代漢語翻譯】 現代漢語譯本 五十四。臘月二十六（明朝）。在無明禪師所指的石巖上建塔。祠部黃端伯撰寫銘文刻在石頭上。
建昌府新城壽昌見如元謐禪師
字闃然，是郡里南城胡家的兒子。生於明萬曆己卯年臘月（公元1579年）。從小就端莊安靜，不喜歡經文句讀之類的學問。二十一歲時，跟隨父親拜見寶方的無明禪師，好像早就認識一樣。不到一個月又去拜訪，請求剃度，無明禪師沒有答應。於是他跑到臨川，在金山鎧處剃度。第二年，再次拜見寶方的無明禪師，負責伙食。父母依依不捨，元謐禪師痛下決心說：『恩愛不斷，生死就不斷；生死不斷，親恩將如何報答？』父母這才聽從了他。一天，無明禪師與僧人討論世尊良久因緣，元謐禪師走上前問：『這是什麼道理？』僧人說：『這個沒有你的份。』元謐禪師說：『人人都有份，為什麼元謐獨獨沒有？』無明禪師說：『你既然有份，為什麼要求人？』元謐禪師無言以對。於是努力參悟，不分晝夜很久。忽然想到親恩沒有報答，去告訴無明禪師。無明禪師說：『除非明心見性。』元謐禪師請求得到捷徑方便之法。無明禪師說：『父母未生你之前，是什麼面目？』元謐禪師茫然不知所措。從此徹夜不睡，衣衫不整地過了一個多月。在拉磨的時候，偶然失手碰到磨盤，有所領悟。用偈語呈給無明禪師說：『本來面目不須尋，一點靈明亙古今。要識生前端的句，巾珍彬真欣鄰仁。』無明禪師說：『前三句暫且不問，后一句，是什麼意思？』元謐禪師說：『不可雪上加霜啊。』無明禪師說：『今天且放過你。』然而元謐禪師內心不敢自以為是，又參看如何是道。一夜坐在菜園中到五更，正在猛烈提撕之際，忽然聽到蛙聲，當下身心空無一物，無法比喻。從此全身放下，想要尋找一絲一毫，都不可得。用偈語呈給無明禪師說：『虛空逼塞一聲蛙，水
【English Translation】 English version 54. The 26th day of the twelfth month (Ming Dynasty). A stupa was built on the rocky cliff pointed out by Master Wuming. Huang Duanbo of the Ministry of Rites composed an inscription to be carved on the stone.
Chan Master Jianru Yuanmi of Shouchang, Xincheng, Jianchang Prefecture
His courtesy name was Qiran. He was a son of the Hu family of Nancheng in the prefecture. He was born in the twelfth month of the year Ji Mao of the Wanli reign of the Ming Dynasty (1579 AD). From a young age, he was dignified and quiet, and did not like the study of chapters and sentences. At the age of twenty-one, he followed his father to visit Wuming (No-brightness) at Baofang Monastery, as if they had known each other before. He visited again in less than a month, requesting ordination, but Wuming did not grant it. So he went to Linchuan and was ordained at Jinshan Monastery. The following year, he visited Wuming (No-brightness) at Baofang Monastery again, and was put in charge of the kitchen. His parents were reluctant to let him go. The master resolutely said, 'If love and attachment are not cut off, birth and death will not be cut off; if birth and death are not cut off, how will I repay the kindness of my parents?' Only then did his parents listen to him. One day, Wuming (No-brightness) was discussing the causes and conditions of the World Honored One for a long time with the monks. Master Yuanmi stepped forward and asked, 'What is the principle?' A monk said, 'This is not for you.' Master Yuanmi said, 'Everyone has a share, why is it that Yuanmi alone does not?' Wuming (No-brightness) said, 'Since you have a share, why do you seek from others?' Master Yuanmi was speechless. So he diligently investigated, day and night, for a long time. Suddenly, he thought of the kindness of his parents that had not been repaid, and went to tell Wuming (No-brightness). Wuming (No-brightness) said, 'Unless you realize the mind and see the nature.' Master Yuanmi asked for a shortcut and convenient method. Wuming (No-brightness) said, 'Before your parents gave birth to you, what was your original face?' Master Yuanmi was at a loss. From then on, he did not sleep all night, and his clothes were untidy for more than a month. While turning the millstone, he accidentally touched the millstone and had an awakening. He presented a verse to Wuming (No-brightness), saying, 'The original face need not be sought, a point of spiritual light pervades the past and present. To know the phrase before birth, jin zhen bin zhen xin lin ren.' Wuming (No-brightness) said, 'The first three lines I will not ask, what is the meaning of the last line?' Master Yuanmi said, 'It is not advisable to add frost to snow.' Wuming (No-brightness) said, 'Let it go for today.' However, Master Yuanmi did not dare to be self-righteous in his heart, and again contemplated what the Dao is. One night, he sat in the garden until the fifth watch, and just as he was vigorously raising the question, he suddenly heard the sound of a frog, and his body and mind became empty, beyond comparison. From then on, he let go of everything, and wanted to find a trace of it, but it was impossible to find. He presented a verse to Wuming (No-brightness), saying, 'The void is filled with the sound of a frog, water
鳥含靈共一家。十字街頭親著眼。自歌自唱哩蓮花。明頷之。明一日忽問。如何是佛。師掩耳而出。師坐禪次。明巡堂問。在此作甚麼。師不對。明曰。莫啞么。師亦不對。明曰。真個啞那。師下禪床曰。和尚。也不得向髓中覓骨。明曰。畢竟事作么生。師曰。銚柄杓杷。明曰。三十棒且放過。是冬。居第二座。明春。事遍參。潛行密用。如愚若魯者二十年。及歸明已示寂。祠部黃端伯。以壽昌席不可虛。請繼之。師入院。一拈提間。八面咸服。龍湖寶方之新。且剩事也。師御人無少長高下。有拜必答。語意溫溫。里紳公府。皆服德欽風。且愿執弟子禮。其道德感人如此。順治己丑示寂。壽七十一。臘五十。茶毗。骨粒如銀雪。置塔中級。有指據錄。行世。法語外。偈頌居多。
頌趙州狗子佛性無話曰。泰山傾倒壓蟭螟。氣絕心灰識浪平。不是泥牛開隻眼。焉知猛虎坐中廳。而塔上之銘。則有黎東古柱下史鄧澄撰。
福州府鼓山涌泉永覺元賢禪師
建陽蔡氏子。生明萬曆戊寅。二十補邑庠。讀書山剎。聞僧唱云。我爾時為現清凈光明身。忽覺通身歡喜。急請經閱之。則又茫然莫曉。乃往參壽昌于董巖。昌令看乾矢橛話。久之。一日因僧舉南泉斬貓話。有省。成頌曰。兩堂紛鬧太無端。寶劍揮時膽盡
【現代漢語翻譯】 現代漢語譯本 鳥與靈性本為一家。在十字街頭，要親眼去看清真相。自在地歌唱蓮花。明頷首認可。有一天，明突然問道：『什麼是佛？』 禪師摀住耳朵走開了。禪師在坐禪時，明巡視禪堂問道：『你在這裡做什麼？』 禪師不回答。明說：『莫非是啞巴嗎？』 禪師仍然不回答。明說：『真的啞巴了嗎？』 禪師走下禪床說：『和尚，也不要到骨髓中去尋找骨頭。』 明說：『到底事情是怎樣的？』 禪師說：『銚柄杓杷（diao bing biao pa，指日常用具，意指平常心是道）。』 明說：『這三十棒且放你過去。』 這年冬天，禪師擔任第二座。第二年春天，禪師遍參各地。默默修行，暗中用功，像愚笨魯鈍的人一樣過了二十年。等到他回到明那裡時，明已經圓寂了。祠部黃端伯認為壽昌寺的住持之位不可空缺，於是請禪師繼任。禪師入院后，一經開示，眾人無不信服。龍湖寶方寺的革新，也成了多餘的事情。禪師對待別人，無論年長年少，地位高低，只要有人拜見，必定答禮，言語溫和。地方上的紳士和官府，都敬佩禪師的德行和風範，並且願意執弟子之禮。他的道德感化人就是這樣。順治己丑年（1649年）圓寂，享年七十一歲，僧臘五十年。火化后，骨灰像銀雪一樣潔白，被安置在塔中。有《指據錄》流傳於世。法語之外，偈頌居多。
讚頌趙州狗子佛性公案說：泰山傾倒下來壓住蠓蟲，氣息斷絕，心如死灰，意識之浪也平息了。如果不是泥牛睜開一隻眼，怎麼知道猛虎正坐在廳堂中央。』而塔上的銘文，則由黎東古柱下史鄧澄撰寫。
福州府鼓山涌泉永覺元賢禪師
是建陽蔡氏的兒子，生於明萬曆戊寅年（1578年）。二十歲補為縣學生員。在山寺讀書時，聽到僧人唱道：『我爾時為現清凈光明身。』 忽然覺得全身歡喜。急忙請來經書閱讀，卻又茫然不解。於是前往董巖參拜壽昌禪師。壽昌禪師讓他看『乾矢橛（gan shi jue，無意義的公案）』的話頭。過了很久，有一天，因為僧人舉南泉斬貓的公案，有所領悟。於是作頌說：『兩堂紛鬧太無端，寶劍揮時膽盡』
【English Translation】 English version The spirit and the soul are originally one family. At the crossroads, one must see the truth with one's own eyes. Freely sing the lotus flower. Ming nodded in agreement. One day, Ming suddenly asked: 'What is Buddha?' The Zen master covered his ears and walked away. When the Zen master was meditating, Ming patrolled the meditation hall and asked: 'What are you doing here?' The Zen master did not answer. Ming said: 'Are you mute?' The Zen master still did not answer. Ming said: 'Are you really mute?' The Zen master stepped down from the meditation bed and said: 'Venerable monk, don't look for bones in the marrow.' Ming said: 'What is the matter after all?' The Zen master said: 'Diào bǐng biāo pá (ladle handle, referring to everyday utensils, meaning ordinary mind is the way).' Ming said: 'I'll let you off with these thirty blows.' That winter, the Zen master served as the second seat. The following spring, the Zen master traveled everywhere to learn. He cultivated silently, working hard in secret, living like a foolish and dull person for twenty years. By the time he returned to Ming, Ming had already passed away. Huang Duanbo of the Ministry of Rites believed that the position of abbot of Shouchang Temple should not be vacant, so he invited the Zen master to succeed him. After the Zen master entered the temple, everyone was convinced by his teachings. The reform of Longhu Baofang Temple became superfluous. The Zen master treated others, regardless of age or status, and always returned the greeting when someone bowed to him, speaking gently. The local gentry and officials all admired the Zen master's virtue and demeanor, and were willing to become his disciples. His moral influence was like this. He passed away in the year of Jichou in the Shunzhi reign (1649), at the age of seventy-one, with fifty years of monastic life. After cremation, the bone fragments were as white as silver snow and were placed in the pagoda. The 'Records of Evidence' is circulated in the world. Besides Dharma talks, there are many verses.
Praising the Koan of Zhaozhou's Dog Having No Buddha-Nature: 'Mount Tai collapses and crushes midges, breath is cut off, the heart is like dead ashes, and the waves of consciousness also subside. If it were not for the clay ox opening one eye, how would one know that the fierce tiger is sitting in the center of the hall?' The inscription on the pagoda was written by Deng Cheng, the historian of Lidong Guzhu.
Yongjue Yuanxian, Zen Master of Yongquan Temple on Gushan Mountain in Fuzhou Prefecture
He was the son of the Cai family in Jianyang, born in the year of Wuyin in the Wanli reign of the Ming Dynasty (1578). At the age of twenty, he became a student of the county school. While studying in a mountain temple, he heard a monk chant: 'At that time, I manifested a pure and bright body.' Suddenly, he felt joy all over his body. He hurriedly asked for the scriptures to read, but he was still at a loss. So he went to Dongyan to pay homage to Zen Master Shouchang. Zen Master Shouchang asked him to look at the 'dry dung stick (gan shi jue, a meaningless koan)' topic. After a long time, one day, because a monk raised the case of Nanquan cutting the cat, he had some understanding. So he composed a verse saying: 'The two halls are noisy and too unreasonable, when the precious sword is waved, the courage is exhausted.'
寒。幸有晚來趙州老。毗盧頂上獨盤桓。呈昌。昌曰。此事。切不得於一機一境上作解會。須是向百匝千重處。垂手直過。尚當遇人。所謂心雖已在千峰上。猶更將身入眾藏。始是參學眼也。師唯唯。丁巳。年四十親歿。乃棄家。竟投壽昌剃染。一日值昌田中歸。師逆問曰。如何是清凈光明身。昌振衣而立。師曰。祇此更別有。昌遂行。師當下豁然。隨入方丈拜起。將通所得。昌遽連打三棒曰。向後不得草草。次年昌寂。圓戒博山。居香爐峰三載。每當酬酢。皆當仁不讓。山嘗曰。者漢生平自許。他時。天下人不奈渠何。歸閩。舟次劍津。聞同行僧誦曰。一時謦欬俱共彈指是二音聲遍至十方諸佛世界。師忽大悟。乃徹見壽昌用處。作偈曰。金雞啄破碧琉璃。萬歇千休祇自知。穩臥片帆天正朗。前山無復雨鳩啼。嗣是居金仙庵。閱藏三載。次隱荷山。崇禎甲戌。出住鼓山。乙亥開法開元。瓣香為壽昌拈出矣。丁丑。出浙主真寂。辛巳。歸閩主寶善。次結制開元。復還鼓山。
上堂。東海龍王。與日月燈明佛。大相爭戰。勝負不分。山僧將二人各與三十烏藤。趕過北郁單越去也。諸人還委悉么。良久曰。二人是非且置。只如晴明陰雨外一句。作么生道。咄。
上堂。雪山老人。指鹿為馬。東西祖師。證龜成鱉
【現代漢語翻譯】 現代漢語譯本 寒。幸好有晚年的趙州古佛（指趙州從諗禪師）。在毗盧佛（Vairocana，意為光明遍照）的頭頂上獨自盤桓。呈昌（人名）問。昌（壽昌禪師）說：『這件事，千萬不能在一個機緣或一個境界上作解釋。必須向百匝千重的地方，垂手直接過去，尚且應當遇到人。』所謂『心雖然已經在千峰之上，還要將身投入眾藏之中』，才是參學者的眼光啊。師父唯唯應是。丁巳年（具體年份需要根據上下文推斷，此處假設為明朝崇禎十年，即公元1637年），四十歲時父母去世，於是捨棄家庭，最終投奔壽昌寺剃度出家。一日，正值壽昌禪師從田里回來，師父迎上去問道：『如何是清凈光明身？』昌禪師抖了抖衣服站立。師父說：『只有這些，沒有別的了嗎？』昌禪師於是走了。師父當下豁然開悟，跟隨進入方丈室拜謝，想要表達所悟到的。昌禪師立刻連打三棒說：『以後不得草率！』第二年，昌禪師圓寂。師父在博山受具足戒，居住在香爐峰三年。每當應對酬答，都當仁不讓。博山禪師曾說：『這個人平生自負，將來，天下人拿他沒有辦法。』師父返回福建，船停靠在劍津時，聽到同行的僧人誦讀：『一時謦欬俱共彈指是二音聲遍至十方諸佛世界。』師父忽然大悟，於是徹底明白了壽昌禪師的用意。作偈說：『金雞啄破碧琉璃，萬歇千休祇自知。穩臥片帆天正朗，前山無復雨鳩啼。』此後居住在金仙庵，閱讀經藏三年，之後隱居在荷山。崇禎甲戌年（公元1634年），出山住持鼓山寺。乙亥年（公元1635年）開法開元寺，一瓣心香為壽昌禪師拈出啊。丁丑年（公元1637年），出浙主持真寂寺。辛巳年（公元1641年），返回福建主持寶善寺，之後結制開元寺，又回到鼓山寺。
上堂說法。東海龍王（Dragon King of the Eastern Sea，佛教護法神），與日月燈明佛（Sun Moon Light Buddha，過去佛）大相爭戰，勝負不分。山僧我將二人各自給予三十烏藤杖，趕過北郁單越（Uttarakuru，四大部洲之一）去了。諸位還明白嗎？良久說：『二人的爭鬥且放一邊，只是如晴天陰雨之外的一句，怎麼說？』咄！
上堂說法。雪山老人（Snow Mountain Old Man，指仙人），指鹿為馬。東西祖師（Eastern and Western Patriarchs，指禪宗的歷代祖師），證龜成鱉。
【English Translation】 English version Cold. Fortunately, there was the old Zhao Zhou (referring to Zen Master Zhao Zhou Congshen) in his later years, lingering alone on the top of Vairocana (meaning 'the light that shines everywhere'). Cheng Chang (a person's name) asked. Chang (Zen Master Shouchang) said, 'This matter must not be interpreted in terms of a single opportunity or a single state. One must directly pass through hundreds and thousands of layers, and even then, one should encounter someone.' As the saying goes, 'Although the mind is already on thousands of peaks, one must still enter the multitude of collections,' that is the eye of a Zen student. The master responded with 'Yes, yes.' In the year of Ding Si (the specific year needs to be inferred from the context, here assumed to be the tenth year of Chongzhen in the Ming Dynasty, i.e., 1637 AD), at the age of forty, his parents passed away, so he abandoned his family and finally went to Shouchang Temple to be tonsured and ordained. One day, when Zen Master Shouchang returned from the fields, the master went up to him and asked, 'What is the pure and bright body?' Zen Master Chang shook his clothes and stood up. The master said, 'Is there only this, and nothing else?' Zen Master Chang then left. The master suddenly had a great enlightenment and followed him into the abbot's room to bow and thank him, wanting to express what he had realized. Zen Master Chang immediately struck him three times and said, 'Do not be careless in the future!' The following year, Zen Master Chang passed away. The master received the full precepts at Boshan and lived on Incense Burner Peak for three years. Whenever he had to respond to greetings, he always took the responsibility without hesitation. Zen Master Boshan once said, 'This person is proud of himself throughout his life. In the future, people in the world will have no way to deal with him.' The master returned to Fujian. When the boat stopped at Jianjin, he heard a fellow monk reciting, 'A single cough and a snap of the fingers are two sounds that pervade the ten directions of all Buddha worlds.' The master suddenly had a great enlightenment and thoroughly understood the intention of Zen Master Shouchang. He composed a verse saying, 'The golden rooster pecks open the green glass, ten thousand rests and a thousand stops, only oneself knows. Lying steadily on a single sail, the sky is clear, and there are no more rain-cuckoos crying on the front mountain.' After that, he lived in Jinxian Nunnery, reading the scriptures for three years, and then lived in seclusion on Mount He. In the year of Jiaxu of Chongzhen (1634 AD), he came out of the mountain to preside over Gushan Temple. In the year of Yihai (1635 AD), he opened the Dharma at Kaiyuan Temple, offering a petal of incense for Zen Master Shouchang. In the year of Dingchou (1637 AD), he left Zhejiang to preside over Zhenji Temple. In the year of Xin Si (1641 AD), he returned to Fujian to preside over Baoshan Temple, then concluded the retreat at Kaiyuan Temple, and returned to Gushan Temple.
Ascending the hall to preach. The Dragon King of the Eastern Sea (Dragon King of the Eastern Sea, a Buddhist protector deity) and the Sun Moon Light Buddha (Sun Moon Light Buddha, a past Buddha) were engaged in a great battle, and the victory or defeat was not determined. I, the mountain monk, gave each of them thirty rattan staffs and drove them to North Uttarakuru (Uttarakuru, one of the four great continents). Do you all understand? After a long silence, he said, 'Let's put aside the struggle between the two for now. Just like a sentence outside of sunny and rainy weather, how do you say it?' Hmph!
Ascending the hall to preach. The Old Man of Snow Mountain (Snow Mountain Old Man, referring to an immortal) pointed at a deer and called it a horse. The Eastern and Western Patriarchs (Eastern and Western Patriarchs, referring to the successive patriarchs of Zen Buddhism) certified a turtle as a turtle-鱉(soft-shelled turtle).
。次第累及山僧。亦不免將錯就錯。今當端陽佳節。不可虛度。將太虛空。捏作個小粽子。與諸人充腸果腹。乃托起香盒曰。大眾。還嚼得碎么。若嚼得碎。行也競龍舟歌楚些。一任煙波自由。不用飲蒲酒掛艾旗。自然妖蹤頓息。如嚼不碎。小粽子塞卻諸人口門去也。咦。臨淵無限傷心事。安得黃金鑄屈原。
上堂。生從何處來。鐵鋸舞三臺。死從何處去。三臺吞鐵鋸。勿以明相睹。勿以暗相遇。坐斷兩頭關。銀花開玉樹。堪笑當年老凍膿。不解放行只解把住。山僧今日放行也。諸人還會么。咦。夜半石人方反側。□場好夢向誰言。
上堂。諸方浩浩競談禪。老僧常抱白雲眠。今朝卻被人唆哄。無端走向法堂前。算來無計施設。只得將古人葛藤。為諸人拈掇一上。僧問古德。如何是禪。曰猢猻上樹尾連顛。又僧問。如何是禪。曰猛火著油煎。又僧問。如何是禪。曰碌磚。此三轉語。如駭雞犀。八面玲瓏。如大火聚。棲泊不得。如涂毒鼓。聞者喪身失命。諸人曏者三句語。透得三千七百則。陳爛葛藤。一捏粉碎。但老僧者里。卻不如此。若有問如何是禪。向道。鳳山深處雨如煙。又問如何是禪向道。門前池水養新蓮。又問如何是禪。向道。鷓鴣啼破白雲天。若會得老僧底。盡會得古人底。會得古人底。未必
【現代漢語翻譯】 現代漢語譯本： 逐漸地也牽連到我這個山僧，也不免將錯就錯。現在正值端陽佳節，不可虛度。將整個太虛空，捏成一個小粽子，給大家充飢。於是托起香盒說：『各位，嚼得碎嗎？』如果嚼得碎，就可以去賽龍舟，唱楚歌，任憑煙波自由，不用喝蒲酒，掛艾草，自然妖邪軌跡頓息。如果嚼不碎，這個小粽子就要塞住大家的口了。唉！面臨深淵，有無限傷心事，哪裡能用黃金鑄造屈原啊！ 上堂說法。生從哪裡來？就像鐵鋸在三臺上舞動。死往哪裡去？就像三臺吞噬鐵鋸。不要用光明去觀察，不要用黑暗去相遇。截斷兩頭的關聯，銀花開放，如同玉樹。可笑當年那個老凍膿，不解放開，只知道把持。我這個山僧今天就放開了，各位能領會嗎？唉！半夜裡石人翻身，這夢幻泡影向誰訴說？ 上堂說法。各處都在浩浩蕩蕩地談論禪，老僧我常常抱著白雲睡覺。今天卻被人慫恿，無緣無故地走到法堂前。算來沒有什麼好辦法，只好把古人的陳詞濫調，給大家撿拾一番。有僧人問古德（古代有德行的僧人），『什麼是禪？』回答說：『猢猻上樹尾連顛。』又有僧人問，『什麼是禪？』回答說：『猛火著油煎。』又有僧人問，『什麼是禪？』回答說：『碌磚。』這三句轉語，就像駭雞犀（一種傳說中的犀牛角，能使雞驚駭），八面玲瓏，又像大火堆，無法棲息，又像涂毒的鼓，聽到的人喪身失命。各位如果能透過這三句話，就能將三千七百則陳舊的葛藤，一把捏成粉碎。但是老僧我這裡，卻不是這樣。如果有人問什麼是禪，我就說：『鳳山深處雨如煙。』又問什麼是禪，我就說：『門前池水養新蓮。』又問什麼是禪，我就說：『鷓鴣啼破白雲天。』如果領會了老僧我的，就完全領會了古人的。領會了古人的，未必
【English Translation】 English version: Gradually involving this mountain monk, I am also inevitably making mistakes. Now it is the Dragon Boat Festival, which should not be wasted. I will knead the entire Taixu space (太虛空, the great void) into a small Zongzi (粽子, a traditional Chinese rice dumpling), to fill everyone's stomach. Then, holding up the incense box, I say: 'Everyone, can you chew it?' If you can chew it, you can race dragon boats and sing Chu songs, letting the misty waves be free. There is no need to drink realgar wine or hang mugwort, and naturally the traces of demons will disappear. If you can't chew it, this small Zongzi will block everyone's mouths. Alas! Facing the abyss, there are endless sad things, where can we cast Qu Yuan (屈原, a famous Chinese poet and minister of the Chu state, c. 340–278 BC) in gold! Ascending the hall to preach. Where does life come from? It's like an iron saw dancing on the Three Platforms. Where does death go? It's like the Three Platforms swallowing the iron saw. Do not observe with light, do not meet with darkness. Cut off the connection between the two ends, silver flowers bloom, like jade trees. It's laughable that the old frozen pus of that year, didn't let go, only knew how to hold on. This mountain monk will let go today, can you all understand? Alas! In the middle of the night, the stone man turns over, to whom can this dream bubble be told? Ascending the hall to preach. Everywhere is talking about Chan (禪, Zen Buddhism) in a grand manner, I, the old monk, often sleep embracing white clouds. Today, I was instigated by others, and for no reason, I walked to the Dharma hall. Calculating that there is no good way, I have to pick up the old clichés of the ancients for everyone. A monk asked an ancient worthy monk (古德, Gude): 'What is Chan?' He replied: 'A monkey climbs a tree, its tail continuously shaking.' Another monk asked, 'What is Chan?' He replied: 'Fierce fire burning oil.' Another monk asked, 'What is Chan?' He replied: 'A brick.' These three turning phrases are like a Haixiji (駭雞犀, a legendary rhinoceros horn that frightens chickens), exquisite in all directions, like a large fire pile, unable to dwell, like a drum coated with poison, those who hear it lose their lives. If you can see through these three sentences, you can crush the three thousand seven hundred old tangles into powder. But I, the old monk, am not like this. If someone asks what is Chan, I will say: 'Deep in Fengshan (鳳山, Phoenix Mountain), the rain is like smoke.' If you ask what is Chan, I will say: 'New lotuses are grown in the pond in front of the door.' If you ask what is Chan, I will say: 'The partridge cries through the white clouds.' If you understand mine, the old monk, you will completely understand the ancients. If you understand the ancients, not necessarily
會得老僧底。若會得老僧。當別甑炊香飯。供養你也。
小參。直截根源。不存知解。當陽露出。不費纖毫。若也眨起眉毛。早成蹉過。才落擬議。便隔千山。所以睦州見僧來便掩門。魯祖見僧來便面壁。可謂真實相為。豈似我輩阿漉漉地。說三道四。問妙答玄。祖師門下。成個甚麼。雖然。也須識古人誵訛始得。祇如魯祖面壁。羅山云。我當時見。好與五火抄。何故。為他解放不解收。玄沙云。我當時見。也與五火抄。且道。與羅山是同是別。二大老。雖則各具手眼。檢點將來。總是借西家燈。照東家壁。山僧今日將三大老。各與五火抄。還會么。橫身當宇宙。誰是出頭人。
小參。曲如箭直如鉤。小是海大是漚。蚯蚓跳過東海。跛鱉飛上雲霄。參。
示眾。臨濟喝收歸后架。德山棒拋向前坑。不用從前殘羹餿飯。斬新條令一句作么生。只把一枝無孔笛。夜深吹徹紫霄穹。
僧問。如何是正中偏。師曰。古鏡自含光。曰如何是偏中正。師曰。雪覆崑崙頂。曰如何是正中來。師曰。不向死水蟠。曰如何是兼中至。師曰。縱橫無忌諱。曰如何是兼中到。師曰。古殿積煙雲。
問。洞山三十年。鬼神尋不見。安平真人。卻來乞和尚戒。此與古人。是同是別。師曰。拯溺須臨水。嘯月卻登峰
【現代漢語翻譯】 現代漢語譯本： 如果你們能領會老僧我的禪意，就應該另外用好甑蒸煮香米飯來供養我。
小參（一種禪宗的開示形式）。直接截斷根源，不存任何知解（通過邏輯推理得來的理解）。當下直接顯露，不費絲毫力氣。如果稍微眨一下眉毛，就已經錯過了。才一落入思量，便隔了千山萬水。所以睦州（一位禪師）見到僧人來就關門，魯祖（一位禪師）見到僧人來就面壁。這可以說是真誠相待。哪裡像我們這些人，啰啰嗦嗦地，說三道四，問妙答玄。祖師門下，能成就什麼呢？雖然如此，也必須識得古人的錯處才行。比如魯祖面壁，羅山（一位禪師）說：『我當時見到，最好給他五火抄（一種懲罰）。』為什麼呢？因為他只知道解放，不知道收回。玄沙（一位禪師）說：『我當時見到，也給他五火抄。』那麼，與羅山是相同還是不同呢？這兩位大老，雖然各自具備手段和眼力，但仔細檢查起來，總是借用西家的燈，照東家的墻壁。山僧我今天將這三位大老，各給他們五火抄。會領會嗎？橫身擋住宇宙，誰是出頭之人？
小參。彎曲如箭，筆直如鉤。小的是海，大的是水泡。蚯蚓跳過東海，跛腳的鱉飛上雲霄。參（參禪）。
開示大眾。臨濟（一位禪師）的喝聲收歸后架（比喻收回作用），德山（一位禪師）的棒拋向前坑（比喻不再使用）。不用從前殘羹餿飯，嶄新的條令一句怎麼說？只用一支沒有孔的笛子，在深夜吹遍紫霄穹（比喻高遠的境界）。
僧人問：『如何是正中偏？』 師父說：『古鏡自然含光。』 僧人問：『如何是偏中正？』 師父說：『雪覆蓋崑崙山頂。』 僧人問：『如何是正中來？』 師父說：『不向死水盤踞。』 僧人問：『如何是兼中至？』 師父說：『縱橫無所忌諱。』 僧人問：『如何是兼中到？』 師父說：『古老的殿堂積滿煙雲。』
僧人問：『洞山（一位禪師）三十年，鬼神都找不到他。安平真人，卻來乞求和尚的戒律。這與古人，是相同還是不同？』 師父說：『拯救溺水的人必須臨近水邊，嘯月卻要登上山峰。』
【English Translation】 English version: If you can understand what this old monk means, you should cook fragrant rice in a separate steamer to offer to me.
Small Dharma talk (a form of Zen instruction). Directly cut off the root source, without retaining any intellectual understanding (understanding derived through logical reasoning). Directly reveal the present moment, without expending the slightest effort. If you blink your eyebrows even slightly, you have already missed it. As soon as you fall into deliberation, you are separated by thousands of mountains. Therefore, Muzhou (a Zen master) would close the door when he saw monks coming, and Luzu (a Zen master) would face the wall when he saw monks coming. This can be said to be sincere treatment. How can it be like us, chattering and saying this and that, asking about the subtle and answering about the mysterious. What can be accomplished under the ancestral teachers? Although that is so, you must also recognize the mistakes of the ancients. For example, Luzu facing the wall, Luoshan (a Zen master) said: 'When I saw it at that time, it would be best to give him five fire scorches (a kind of punishment).' Why? Because he only knows how to release, but does not know how to retract. Xuansha (a Zen master) said: 'When I saw it at that time, I would also give him five fire scorches.' So, are they the same or different from Luoshan? These two great elders, although each possesses means and vision, upon careful examination, they are always borrowing the lamp of the West to illuminate the wall of the East. This mountain monk today will give each of these three great elders five fire scorches. Do you understand? Blocking the universe with one's body, who is the one who comes forward?
Small Dharma talk. Crooked like an arrow, straight like a hook. Small is the sea, large is a bubble. An earthworm jumps over the East Sea, a lame turtle flies up to the clouds. Investigate (Zen practice).
Showing the assembly. Linji's (a Zen master) shout is put away on the back shelf (metaphor for withdrawing its effect), Deshan's (a Zen master) stick is thrown into the front pit (metaphor for no longer using it). Not using the previous leftovers and stale food, how to make a brand new decree in one sentence? Just take a flute without holes and play it throughout the purple sky at night (metaphor for a high and distant realm).
A monk asked: 'What is the center within the right?' The master said: 'An ancient mirror naturally contains light.' The monk asked: 'What is the right within the center?' The master said: 'Snow covers the top of Kunlun Mountain (Kunlun Mountain).' The monk asked: 'What is the coming from the center?' The master said: 'Do not dwell in stagnant water.' The monk asked: 'What is the arrival within the combined?' The master said: 'Unrestricted in all directions.' The monk asked: 'What is the reaching within the combined?' The master said: 'Ancient halls are filled with smoke and clouds.'
A monk asked: 'For thirty years, Dongshan (a Zen master) could not be found even by ghosts and spirits. Anping Zhenren (Anping Perfected Man), however, comes to beg for the precepts of the monk. Is this the same or different from the ancients?' The master said: 'To save a drowning person, one must approach the water's edge; to whistle at the moon, one must climb the peak.'
。
問。如何是奪人不奪境。師曰。燈月交輝處。公子醉扶歸。曰如何是奪境不奪人。師曰。出戶一長嘯。杳然天地空。曰如何是人境兩俱奪。師曰。仙人既羽化。丹灶亦丘墟。曰如何是人境俱不奪。師曰。上林花似錦。每帶馬蹄香。
問。有道之臣。因甚不用。師曰。無渠著力處。
問。主人不出戶。如何見客。師曰。自有侍者在。
問。既是無垢凈光院。因甚又作浴堂。師曰。凈地恐迷人。
問。牛頭未見四祖時如何。師曰。破驢脊上足蒼蠅。曰見后如何。師曰。鐵牛背上無蚊蚋。
僧參。便喝。師亦喝。僧又喝。師亦又喝。僧復喝。師曰。饒你更喝八萬四千。不如還我未喝前一句。僧無語。師曰。掠虛頭漢。好與三十棒。
師器宇峻特。通內外典。所著。有䆿言禪余內外集。及諸法語。生平慎重大法。行道三十年。未嘗輕易許可。順治丁酉九月朔。示疾。不食者二十餘日。首座問。末後一句。如何分付。師索筆書曰。末後句。親分付。三界內外。無可尋處。越三日。中夜引首座。手書曰。不有病。了令扶起。遂坐脫。當十月十七子時也。師所至。異跡居多。以非吾宗正茲不錄。戊戌正月。塔全身於山之西畬。
續燈正統卷三十八 卍新續藏第 84 冊 N
【現代漢語翻譯】 現代漢語譯本 問：什麼是奪人不奪境？（奪人指對修行者的影響，奪境指對環境的影響） 師父說：燈光和月光交相輝映的地方，富家公子喝醉了被人攙扶著回家。 問：什麼是奪境不奪人？ 師父說：走出家門一聲長嘯，空曠寂寥，彷彿天地間什麼都沒有。 問：什麼是人境兩俱奪？ 師父說：仙人已經得道飛昇，煉丹的爐灶也變成了廢墟。 問：什麼是人境俱不奪？ 師父說：上林苑的花朵像錦緞一樣絢麗，處處都帶著馬蹄的芳香。 問：有道之臣，為什麼不被任用？ 師父說：沒有讓他施展力量的地方。 問：主人不出門，如何會見客人？ 師父說：自有侍者在那裡接待。 問：既然是無垢凈光院，為什麼又用作浴室？ 師父說：清凈之地恐怕會使人迷惑。 問：牛頭禪師未見四祖道信（唐朝禪宗四祖）時如何？ 師父說：破驢的脊背上滿是蒼蠅。 問：見四祖之後如何？ 師父說：鐵牛的背上沒有蚊蚋。 有僧人來參拜，便大喝一聲。師父也大喝一聲。僧人又喝一聲，師父也又喝一聲。僧人再次大喝。師父說：饒你再喝八萬四千聲，也不如還我未喝之前的那一句。 僧人無話可說。師父說：虛張聲勢的傢伙，應該打三十棒。 師父氣度不凡，通曉內外典籍。所著有《䆿言禪余內外集》及諸多法語。一生謹慎對待佛法，修行三十年，不曾輕易地認可他人。順治丁酉年（1657年）九月初一，示現疾病，二十多天不進食。首座問：最後一句，如何交代？ 師父拿起筆寫道：最後一句，親自交代，三界內外，無可尋處。 過了三天，半夜叫來首座，親手寫道：沒有病，了令扶起。於是坐化圓寂，時間是當月十七日子時。師父所到之處，奇異事蹟很多，因為不屬於我宗，所以不在此記錄。戊戌年（1658年）正月，全身入塔于山之西邊的畬地。 《續燈正統卷》三十八 《卍新續藏》第 84 冊
【English Translation】 English version Question: What is 'seizing the person but not the environment'? (Seizing the person refers to influencing the practitioner, seizing the environment refers to influencing the surroundings.) The Master said: 'Where the lamplight and moonlight shine together, a young master, drunk, is helped home.' Question: What is 'seizing the environment but not the person'? The Master said: 'Stepping out the door, a long cry, desolate and empty, as if nothing exists between heaven and earth.' Question: What is 'seizing both person and environment'? The Master said: 'The immortal has already ascended to heaven, and the alchemy stove has also become ruins.' Question: What is 'seizing neither person nor environment'? The Master said: 'The flowers in the Shanglin Garden are like brocade, everywhere carrying the fragrance of horses' hooves.' Question: Why are virtuous ministers not employed? The Master said: 'There is no place for them to exert their strength.' Question: If the master does not go out, how does he meet guests? The Master said: 'There are attendants to receive them.' Question: Since it is the Immaculate Pure Light Monastery, why is it also used as a bathhouse? The Master said: 'A pure place might confuse people.' Question: What was Niu-tou (Ox-Head) Chan Master like before he met the Fourth Patriarch Daoxin (the Fourth Patriarch of Chan Buddhism in the Tang Dynasty)? The Master said: 'The back of a broken donkey is covered with flies.' Question: What was he like after meeting the Fourth Patriarch? The Master said: 'There are no mosquitoes on the back of an iron ox.' A monk came to pay respects and shouted loudly. The Master also shouted loudly. The monk shouted again, and the Master shouted again. The monk shouted once more. The Master said: 'Even if you shout eighty-four thousand more times, it is not as good as returning to the sentence before you shouted.' The monk was speechless. The Master said: 'A pretentious fellow, worthy of thirty blows of the stick.' The Master had an extraordinary demeanor and was well-versed in both internal and external scriptures. His writings include the 'Kuang Yan Chan Yu Nei Wai Ji' (Extensive Words on Chan Practice, Internal and External Collections) and many Dharma talks. Throughout his life, he treated the Dharma with caution, practicing for thirty years without easily acknowledging others. On the first day of the ninth month of the Dingyou year of the Shunzhi reign (1657), he manifested illness and did not eat for more than twenty days. The head monk asked: 'The final sentence, how should it be entrusted?' The Master picked up a pen and wrote: 'The final sentence, personally entrusted, within and without the Three Realms, there is nowhere to be found.' Three days later, in the middle of the night, he called the head monk and wrote by hand: 'Without illness, let them help me up.' Then he sat in meditation and passed away, at the hour of the Rat on the seventeenth day of the month. The Master's presence was marked by many extraordinary events, but because they do not belong to our school, they are not recorded here. In the first month of the Wuxu year (1658), his entire body was placed in a pagoda in the She land west of the mountain. Continuation of the Lamp, Zhengtong Volume 38 卍 New Continued Collection, Volume 84
o. 1583 續燈正統
續燈正統卷三十九
南海普陀嗣祖沙門西蜀 性統 編集
曹洞宗
大鑒下第三十七世
雲門澄禪師法嗣
湖州府苕溪指南明徹禪師
金華應氏子。年廿二。投古卓剃染。卓示萬法歸一話。令參久之。恨無所入。兩斷其指。遍參明宿。愈覺茫然。還依真寂及無擇。雖有省。終覺礙膺。次從龍池。以追逼過度。狂發幾死。后參雲門。呈所見。門為痛下針錐。始得脫略。一日。門曰。僧問法眼。如何是佛。眼對即汝便是。僧便拜。倘問汝。汝作么生。師曰。但向道。清風度廊下。門曰。未在更道。師曰。到者里。道個甚麼即得。門默之。異日囑以偈曰。心是本來心。法亦無他法。心法祇如是。源源不可絕。當萬曆壬子也。
同明因。侍立雲門次。門曰。老僧四大不和。汝能療之否。師曰。蒼天蒼天。門顧因。因曰。譫語作么。門曰。不如者不識字的。
后住靜苕溪。偶至土橋示疾。僧問。大師得力宗門。今日臨行一句。如何分付。師震威一喝。僧視之。則師已逝矣。
紹興府明因麥浪明懷禪師
山陰王氏子。五歲驅烏天王寺。十七秉具云棲。游講肆有聲。聞宗門事有疑。遂參雲門。門問。見猶離見。見不能及。如
何是見不及處。師下語無當。乃再拜求示旨要。門曰。者里無甚旨要。汝。時中但看個見不及處。自有所詣。師參究之久。愈覺茫然。一日看雲門推出旁僧曰。大眾證明話。以對云棲舉海底泥牛銜月走之問。忽然有省。走見門。門即席拈盤果曰。我用處不換機。你喚他作甚麼。師撲果落地。門曰。汝適道。佛祖舌頭。瞞你不得。一盤胡桃。汝便破他瞞也。師曰。卻是和尚破明懷瞞。門曰。你檢點話頭看。師曰。胡桃只是胡桃。門休去。門赴徑山。乃令師首眾顯聖。丙辰。省門于東塔。會定林同席。師問。大德尊號。曰定林。師曰。葉落歸根時如何。定擬對。師曰。何不道。本來無枝節。到底赤條條。定乃問。大德尊號。師曰。麥浪。曰無風時。甚處安身立命。師劈面一掌。定曰。未在。師曰。三尺浪高魚化龍。癡人猶戽夜塘水。門曰。麥浪。行劍刃上事。若無後語。都成布袋里老鴉。時埭山虛席。延師主之。拈提宗旨。大有長處。門始付以偈曰。如是之法。宗說兼備。汝今得之。其善保芘。后住明因。
示眾。洛陽牛犢飲禾頭。荊益田疇減半收。舜若多神柺腹死。江河淮濟淚長流。是汝諸人。還委悉么。便下座。
示眾。昨日雨今日風。非空非色。天臺來徑山去。是聖是凡。孟八郎漢。檢點得七穿八穴。
【現代漢語翻譯】 現代漢語譯本： 什麼是『見不及處』（無法看見的地方）？雲門（禪師名號）的開示不恰當。於是再次拜求開示旨要。雲門說：『這裡沒有什麼旨要。你，時中（人名），只要看那個『見不及處』，自然會有所領悟。』時中參究了很久，越發覺得茫然。一天，看到雲門推出旁邊的僧人說：『大眾證明話』，來應對云棲（地名）舉的『海底泥牛銜月走』的提問，忽然有所領悟。跑去見雲門，雲門當即拿起盤中的水果說：『我的用處不換機，你叫它作什麼？』時中把水果撲落在地。雲門說：『你剛才說，佛祖的舌頭，瞞不了你。一盤胡桃，你就破了他的隱瞞。』時中說：『卻是和尚（指雲門）打破了明白的隱瞞。』雲門說：『你檢查一下話頭看。』時中說：『胡桃只是胡桃。』雲門停止了。雲門前往徑山（地名），於是命令時中帶領大眾顯聖。丙辰年（時間，此處為南宋，1196年），雲門在東塔會見定林（僧人法號），同席。時中問：『大德（對僧人的尊稱）的尊號？』定林說：『定林。』時中說：『葉落歸根時如何？』定林擬對。時中說：『何不道，本來無枝節，到底赤條條。』定林於是問：『大德的尊號？』時中說：『麥浪。』定林說：『無風時，甚處安身立命？』時中劈面一掌。定林說：『未在。』時中說：『三尺浪高魚化龍，癡人猶戽夜塘水。』雲門說：『麥浪，行劍刃上事，若無後語，都成布袋里老鴉。』當時埭山（地名）的住持空缺，邀請時中主持。拈提宗旨，大有長處。雲門才授予他偈語說：『如是之法，宗說兼備，汝今得之，其善保芘。』後來住持明因（寺廟名）。
開示大眾。洛陽的牛犢飲禾頭，荊州和益州的田疇減半收成。舜若多神（佛教護法神）柺腹死，江河淮濟淚長流。是你們這些人，還明白嗎？』說完便下座。
開示大眾。『昨日雨今日風，非空非色。天臺（地名）來徑山（地名）去，是聖是凡。孟八郎漢（人名），檢點得七穿八穴。』
【English Translation】 English version: What is the 'place beyond seeing' (Jian bu ji chu)? Yunmen's (Zen master's name) instruction was not appropriate. Therefore, he bowed again and asked for the essential meaning. Yunmen said, 'There is no essential meaning here. You, Shizhong (person's name), just look at that 'place beyond seeing,' and you will naturally have some understanding.' Shizhong studied it for a long time, and felt even more confused. One day, seeing Yunmen push the monk next to him and say, 'The assembly proves the words,' to respond to Yunqi's (place name) question of 'The mud ox at the bottom of the sea runs with the moon in its mouth,' he suddenly had some understanding. He ran to see Yunmen, who immediately picked up the fruit in the plate and said, 'My use does not change the machine, what do you call it?' Shizhong knocked the fruit to the ground. Yunmen said, 'You just said that the Buddha's tongue cannot hide from you. A plate of walnuts, and you broke his concealment.' Shizhong said, 'But the monk (referring to Yunmen) broke the clear concealment.' Yunmen said, 'Check the topic of conversation.' Shizhong said, 'Walnuts are just walnuts.' Yunmen stopped. Yunmen went to Jingshan (place name), so he ordered Shizhong to lead the public to manifest holiness. In the year of Bingchen (time, here is Southern Song Dynasty, 1196), Yunmen met Dinglin (monk's dharma name) at the East Pagoda, sitting in the same seat. Shizhong asked, 'What is the honorable name of the Great Virtue (a respectful title for monks)?' Dinglin said, 'Dinglin.' Shizhong said, 'What about when the leaves fall and return to their roots?' Dinglin intended to answer. Shizhong said, 'Why not say, originally there are no branches, completely naked to the end.' Dinglin then asked, 'What is the honorable name of the Great Virtue?' Shizhong said, 'Wheat Waves (Mai Lang).' Dinglin said, 'When there is no wind, where do you settle down?' Shizhong slapped him in the face. Dinglin said, 'Not yet.' Shizhong said, 'Three-foot waves raise fish into dragons, fools still bail out the water in the night pond.' Yunmen said, 'Wheat Waves, walking on the edge of a sword, if there are no follow-up words, they will all become old crows in a cloth bag.' At that time, the abbot of Daishan (place name) was vacant, and Shizhong was invited to preside over it. Picking up the purpose, there are many advantages. Yunmen then gave him a verse saying, 'Such a Dharma, both doctrine and explanation are complete, you have obtained it now, protect it well.' Later, he became the abbot of Mingyin (temple name).
Instructing the public. 'The calf in Luoyang drinks the ears of grain, the fields in Jingzhou and Yizhou are harvested by half. Shun Ruo Duo Shen (Buddhist protector deity) dies with a twisted belly, the rivers and streams of Jiang, Huai, and Ji shed long tears. Do you all understand?' After speaking, he stepped down from the seat.
Instructing the public. 'Yesterday rain, today wind, neither emptiness nor form. From Tiantai (place name) to Jingshan (place name), is it saint or ordinary? Meng Balang Han (person's name), examines it with seven holes and eight holes.'
猶是隔靴抓癢。黃口雛禪。縱饒能打瓦鉆龜。都來接竹點天。何如懶道人。饑來吃飯。困來打眠。
后示寂。塔于明因之前山□□□□□□□□。
杭州府寶壽石雨明方禪師
別號斷拂。嘉興武塘陳氏子。以明萬曆癸巳正月甲申墮地慧業生知。靈根夙種。年二十二。偶游雙塔寺觸昔緣。遂辭親棄室。投武林法相剃染。一日與老宿。課佛號次。忽擲魚曰。不惟西方。東土亦可生矣。獨于南泉三不是語。礙膺如塊。時雲門說法嘉禾東塔。師往參。呈所得。門無他示。但以俚言熱罵之。而向所礙膺忽消落。嗣閱楞嚴。至我真文殊無是文殊若有是者則二文殊處。不覺身心世界。打成一片。然冷地拶著。未免吞吐不下。復走見門。門示以本色鉗錘。不少假借。次參博山憨山二老。俱有得。己未。納戒雲門。壬戌。辭門住山。飢寒毗佛洞。風雨西方庵者。久之。心灰智泯。如大死人。卻恨死了活不得。復下西峰。再參雲門。一日門上堂曰。放下著。師乃豁然。通身慶快。呈偈曰。平空一擲絕躊躇。轉眼風波徹太虛。會得竿頭舒捲意。放生原是釣來魚。門閱畢。佯為叱之。經行次。聞僧舉大慧語禮侍者凈剝荔枝話。忽軒渠一笑。首座搊住曰。道道。師曰。恰值某甲持不語戒。座奇之。時有僧問話。而身甚抖戰。門
曰。問話且置。把者抖戰的去了著。師突出曰。和尚何得以貌取人。門擬答。師卻作抖戰勢。門曰。賊。師曰。賊賊。自是機鋒人莫敢犯。一日入室。門問。如何是一口道不盡底句。師曰。晨昏禮拜和尚。也是尋常事。門曰。趙州道無。意作么生。師曰。和尚喜著棋。某甲粗知。門曰。他道有。又作么生。師矢口頌曰。家家有幅遮羞布。放下便能當雨露。獨怪當年老趙州。擲卻頭巾頂卻褲。門遂以大法囑累之。當天啟癸亥臘八也。於是。走楚謁黃檗。養靜鷂兒山下。丁卯。奔計雲門。南入香柏峰。決志活埋。崇禎辛未。始起象田。壬申。開法天華。甲戌。領顯聖院事。丙子。主餘杭寶壽。兼理龍門。戊寅。住西禪。己卯。主法雪峰。壬午。復結制天華。甲申。主東塔。順治丙戌。住佛日 上堂。未離兜率。已降皇宮。及其降也。一場㦬懡。未出母胎。度人已畢。及其出也。一場㦬懡。致使後來一隊釘樁搖櫓漢。盡道。不動步而周遍十方。不開口而言滿天下。蒼天蒼天。總不如東村西舍。胡張三黑李四。朝隨流水去。暮踏白雲歸。醉忘春草綠侵扉。
上堂。鬧市裡識得天子。唸唸不違于北闕。百草頭薦得祖意。時時奉重於尊堂。不許義斷功忘。尤當竭忠盡孝。雖然。更須知我者里。別有生涯。且道。是甚麼生涯。
【現代漢語翻譯】 現代漢語譯本： （僧）問：『問話且先放下，把這顫抖的姿態去掉如何？』 師（佛日禪師）突然說：『和尚你為何以貌取人？』 （僧）剛要回答，師卻做出顫抖的姿勢。 （僧）說：『賊！』 師說：『賊！賊！』 從此以後，因為師父的機鋒銳利，沒有人敢冒犯。 一天，（佛日禪師）入室（與弟子們談禪），（有僧）問：『如何是一句話說不盡的道理？』 師說：『早晚禮拜和尚，也是尋常事。』 （僧）問：『趙州（趙州古佛，唐代禪宗大師）道「無」，意作么生？』 師說：『和尚你喜歡下棋，我略知一二。』 （僧）問：『他道「有」，又作么生？』 師脫口而出頌道：『家家有幅遮羞布，放下便能當雨露。獨怪當年老趙州，擲卻頭巾頂卻褲。』 （僧）於是將大法囑託給（佛日禪師）。 那天是天啟癸亥年（1623年）臘月初八。 於是，（佛日禪師）前往楚地拜謁黃檗（山）。在養靜鷂兒山下隱居。 丁卯年（1627年），奔赴計雲門（山）。向南進入香柏峰，決心活埋自己。 崇禎辛未年（1631年），才開始在象田活動。壬申年（1632年），在天華（寺）開法。甲戌年（1634年），主管顯聖院事務。丙子年（1636年），主持餘杭寶壽（寺），兼管理龍門（寺）。戊寅年（1638年），居住在西禪（寺）。己卯年（1639年），主持雪峰（寺）的法事。壬午年（1642年），再次在天華（寺）結制。甲申年（1644年），主持東塔（寺）。順治丙戌年（1646年），居住在佛日（寺）。 上堂開示：『未離開兜率天（佛教欲界第四天），已經降生在皇宮。等到他降生時，卻是一場㦬懡（huò mó， 昏昧不明）。未出母胎，度人已經完畢。等到他出生時，又是一場㦬懡。』 『以致後來的那些釘樁搖櫓的人，都說：不移動腳步而周遍十方，不開口而言語傳遍天下。蒼天啊蒼天！總不如東村西舍的胡張三黑李四，早上隨著流水而去，傍晚踏著白雲歸來，醉酒後忘記了春草的綠色侵染了門扉。』
上堂開示：『在鬧市裡認得天子，唸唸不違背于北闕（皇帝居住的地方）。在百草頭上推薦祖師的意旨，時時奉重於尊堂。不許義斷功忘，尤其應當竭忠盡孝。雖然如此，更要知道我這裡，別有一番生涯。且說，是什麼樣的生涯？』
【English Translation】 English version: (A monk) asked: 'Let's put the questioning aside for now. How about getting rid of this trembling posture?' The Master (Chan Master Fori) suddenly said: 'Why do you judge people by their appearance, monk?' As the (monk) was about to answer, the Master made a trembling gesture. The (monk) said: 'Thief!' The Master said: 'Thief! Thief!' From then on, because the Master's Zen wit was sharp, no one dared to offend him. One day, (Chan Master Fori) entered the room (to discuss Zen with his disciples), (a monk) asked: 'What is a phrase that cannot be fully expressed in one word?' The Master said: 'Morning and evening worship of the monks is also a common thing.' (The monk) asked: 'What does Zhaozhou (Zen Master Zhaozhou, a famous Chan master in the Tang Dynasty) mean by saying "no"?' The Master said: 'You like to play chess, monk, and I know a little about it.' (The monk) asked: 'What does he mean by saying "yes"?' The Master blurted out a verse: 'Every family has a piece of cloth to cover their shame, if you put it down, it can be used as rain and dew. It's strange that old Zhaozhou back then, threw away his headscarf and wore his pants on his head.' (The monk) then entrusted the great Dharma to (Chan Master Fori). That day was the eighth day of the twelfth month of the year Guihai (1623) during the Tianqi reign (of the Ming Dynasty). Therefore, (Chan Master Fori) went to Chu to visit Huangbo (Mountain). He lived in seclusion at the foot of Yangjing Harrier Mountain. In the year Dingmao (1627), he rushed to Jiyunmen (Mountain). He entered Xiangbai Peak to the south and was determined to bury himself alive. In the year Xinwei (1631) of the Chongzhen reign (of the Ming Dynasty), he began to be active in Xiangtian. In the year Renshen (1632), he opened the Dharma at Tianhua (Temple). In the year Jiaxu (1634), he took charge of the affairs of Xiansheng Monastery. In the year Bingzi (1636), he presided over Baoshou (Temple) in Yuhang and also managed Longmen (Temple). In the year Wuyin (1638), he lived in Xichan (Temple). In the year Jimao (1639), he presided over the Dharma affairs of Xuefeng (Temple). In the year Renwu (1642), he re-established the system at Tianhua (Temple). In the year Jiashen (1644), he presided over the East Pagoda (Temple). In the year Bingxu (1646) of the Shunzhi reign (of the Qing Dynasty), he lived in Fori (Temple). Giving a Dharma talk: 'Before leaving Tushita Heaven (the fourth heaven of the desire realm in Buddhism), he had already descended into the imperial palace. When he descended, it was a scene of 㦬懡 (huò mó, confusion and obscurity). Before leaving the womb, he had already finished saving people. When he was born, it was another scene of 㦬懡.' 'As a result, those who came later, those who hammered stakes and rowed boats, all said: Without moving a step, he pervades the ten directions; without opening his mouth, his words fill the world. Oh, heavens! It's not as good as Hu Zhangsan and Hei Lisi in the east and west villages, who go with the flowing water in the morning and return treading on white clouds in the evening, drunk and forgetting that the green of the spring grass has invaded the door.'
Giving a Dharma talk: 'Recognizing the emperor in the bustling city, never deviating from the Beique (the place where the emperor lives). Recommending the ancestral intention on the heads of hundreds of grasses, always respecting the ancestral hall. No forgetting of righteousness and merit is allowed, and loyalty and filial piety should be exhausted. Although this is the case, you must know that there is another life here with me. Now, what kind of life is it?'
良久曰。富沙灘上撈魚蝦。
東塔上堂。指塔曰。多寶佛塔。為汝轉根本法輪了也。是汝諸人。還委悉么。良久曰。若將耳聽終難會。眼處聞來方始知。乃顧謂侍者曰。山僧今日眉毛在么。
上堂。夜半金烏。突出難辨。日中玉兔。覿面猶迷。齊彭殤一死生。儒宗之妙唱。即生滅非生滅。釋氏之玄提。露柱懷胎。特牛生子。且道。是妙唱。是玄提。咄。無將送客風。翻為留客雨。
上堂。四十九年。三百餘會。決定不是第一義。摩竭掩室。毗耶默然。決定不是第一義。九載面壁。千七百則。決定不是第一義。畢竟如何是第一義。良久曰。心不負人。面無慚色。
上堂。智人一言。快馬一鞭。便恁會去。猶涉聯纖。驀拈拄杖曰。看看。松篁橋水逆流也。你輩。要點鐵成金。轉凡為聖。喝。消得龍王多少風。
上堂。在日用中錯過。吃飯穿衣。向筵席上去覓。酸梨甜棗。貪觀天上月。失卻手中橈。深為可憫。大眾。且喚甚麼作手中橈。癡人面前。不得說夢。
上堂。寶壽山高突兀。中有人不相識。中有境取不得。欲擬心身命失。奇花幽木不知年。古塔新開舊石田。此日為君重說破。寶龍橋下水連天。喝一喝。下座。
法相上堂。古定光今法相。驀地相看難度量。短十尺長一丈
【現代漢語翻譯】 現代漢語譯本： 停頓了很久，（他說：）『在富沙灘上撈魚蝦。』 東塔（地名）上堂說法，指著塔說：『多寶佛塔（佛教用語，指供奉多寶如來和釋迦牟尼佛的塔），已經為你們轉根本法輪了。』你們這些人，還明白嗎？停頓了很久，（他說：）『如果用耳朵聽，終究難以領會；用眼睛去聽聞，才能真正知曉。』於是回頭對侍者說：『山僧我今天的眉毛還在嗎？』 上堂說法，『半夜的金烏（太陽），突然出現難以辨認；白天的玉兔（月亮），面對面仍然迷惑。』齊同彭祖的壽命和夭折，把它們看作一樣，這是儒家的精妙之唱；即生滅又非生滅，這是釋迦牟尼佛的玄妙提持。『露柱（寺廟中的柱子）懷孕，特牛（特別的牛）生子。』那麼，（你們）說，這是妙唱，還是玄提？咄！（語氣詞，表示呵斥）不要把送客的風，反而變成留客的雨。 上堂說法，『四十九年（指釋迦牟尼佛說法的時間），三百多次法會，決定不是第一義（佛教用語，指最高的真理）。』摩竭（佛教人物）掩室，毗耶（佛教地名）默然，決定不是第一義。九年面壁（指達摩祖師面壁九年），一千七百則公案，決定不是第一義。』 到底什麼是第一義？停頓了很久，（他說：）『心中不虧欠別人，臉上就沒有慚愧的顏色。』 上堂說法，『聰明人一句話，像快馬一鞭子，』如果就這樣理解，仍然牽強附會。突然拿起拄杖說：『看看，松樹竹林橋樑流水都倒流了。』你們這些人，想要點鐵成金，轉凡為聖。喝！（語氣詞，表示呵斥）要消耗龍王多少風啊！』 上堂說法，『在日常生活中錯過（真理），吃飯穿衣，卻向筵席上去尋找。』（就像）酸梨甜棗，貪看天上的月亮，卻失去了手中的船槳。』 深為可憐。大眾，那麼把什麼叫做手中的船槳？在癡人面前，不能說夢話。 上堂說法，『寶壽山（地名）高聳突兀，山中有人卻互不相識。』山中境界無法強取，想要用心身去追求必定徒勞。奇異的花朵幽深的樹木不知生長了多少年，古老的塔重新開放，舊日的石田。今天為你們重新說破，寶龍橋（地名）下的水連線著天邊。』 喝！（語氣詞，表示呵斥）喝一聲，下座。 法相（佛教宗派名）上堂說法，『古時的定光佛（佛教人物）就是今天的法相，突然相看難以衡量。』短的只有十尺，長的卻有一丈。
【English Translation】 English version: After a long pause, (he said:) 'Fishing for fish and shrimp on Fusha Beach.' Ascending the hall at East Pagoda (place name), pointing to the pagoda, (he) said: 'The Many Treasures Buddha Pagoda (Buddhist term, referring to the pagoda enshrining Many Treasures Thus Come One and Shakyamuni Buddha) has already turned the fundamental Dharma wheel for you.' Do you all understand? After a long pause, (he said:) 'If you listen with your ears, it will be difficult to understand in the end; only by hearing with your eyes can you truly know.' Then, turning to the attendant, (he) said: 'Are my eyebrows still there today, mountain monk?' Ascending the hall, (he) said: 'The golden crow (sun) at midnight suddenly appears and is difficult to recognize; the jade rabbit (moon) in the daytime is still confusing face to face.' Equating Pengzu's longevity with premature death, regarding them as the same, this is the exquisite chant of Confucianism; being both arising and ceasing and non-arising and non-ceasing, this is Shakyamuni Buddha's profound upholding. 'The dew pillar (pillar in a temple) is pregnant, and a special ox gives birth.' Then, (you) say, is this an exquisite chant or a profound upholding? Tut! (interjection, expressing scolding) Do not turn the wind that sends guests away into rain that keeps guests here.' Ascending the hall, (he) said: 'Forty-nine years (referring to the time Shakyamuni Buddha preached the Dharma), more than three hundred Dharma assemblies, definitely not the First Meaning (Buddhist term, referring to the highest truth).' Magadha (Buddhist figure) closing the room, Vaisali (Buddhist place name) remaining silent, definitely not the First Meaning. Nine years of facing the wall (referring to Bodhidharma facing the wall for nine years), one thousand seven hundred koans, definitely not the First Meaning.' What exactly is the First Meaning? After a long pause, (he said:) 'If your heart does not fail others, your face will have no shame.' Ascending the hall, (he) said: 'A wise man's word is like a whip on a fast horse,' if you understand it this way, it is still far-fetched. Suddenly picking up the staff, (he) said: 'Look, the pine trees, bamboo forests, bridges, and flowing water are all flowing backward.' You people, wanting to turn iron into gold, transforming the ordinary into the sacred. Ha! (interjection, expressing scolding) How much wind will it cost the Dragon King!' Ascending the hall, (he) said: 'Missing (the truth) in daily life, eating and dressing, yet seeking it at banquets.' (Like) sour pears and sweet dates, greedily watching the moon in the sky, yet losing the oar in hand.' Deeply pitiful. Everyone, then what do you call the oar in hand? In front of a fool, you cannot tell dreams.' Ascending the hall, (he) said: 'Mount Baoshou (place name) rises high and abruptly, and the people in the mountain do not know each other.' The scenery in the mountain cannot be forcibly taken, and trying to pursue it with mind and body will surely be in vain. Strange flowers and secluded trees do not know how many years they have grown, the ancient pagoda has reopened, and the old stone fields. Today, I will explain it to you again, the water under Baolong Bridge (place name) connects to the horizon.' Ha! (interjection, expressing scolding) Shout once, and descend from the seat. The Dharma-character (name of a Buddhist sect) ascends the hall, (he) said: 'The ancient Dipamkara Buddha (Buddhist figure) is today's Dharma-character, suddenly looking at each other is difficult to measure.' The short one is only ten feet, and the long one is one zhang.
。橫看成嶺側成峰。幾希惱殺丹青匠。無底缽盂一個。斷鼻草鞋一緉。海角天涯走一回。兩耳依然在肩上。
像田上堂。者片田地。人人都有。只是不會料理。致使荒卻。所以勞他上古。像為之耕。鳥為之耘。梵卿禪師。為之灌。蔭念首座。為之扶耒。靈禪者。為之繼耕。今日眾中。若有能向前承賃。善於料理者。驀拈拄杖曰。山僧有全紙契書。兩手分付。有么有么。良久。眾無語。乃度拄杖與侍者曰。且收著。
上堂。舉趙州因婆子遣使請轉藏。州下禪床繞一匝。向使者道。轉藏已竟。使歸語婆。婆曰。我比來要轉全藏。為甚麼只轉得半藏。師曰。且如那半藏。還曾有人轉得么。山僧。今日為諸人轉去也。良久曰。如是如是。又良久曰。不是不是。
上堂。木童撫掌。石女顰呻。三家村裡廖鬍子。十字街頭等個人。且道。等個甚麼人。雪消溪水活。又見一年春。梅花枝上月三更。
小參。識得破意不過。不知把住要津。即是私通一路。隨爾顛倒。以緇為素。帶累三世諸佛。也要在草里坐。驀豎拂子曰。者是草。還有出得三世諸佛者么。良久。擲下拂子曰。令人長憶李將軍。萬里天邊飛一鶚。
開示。諸方有貴見識不貴操履者。有責操履不貴見識者。殊不知。古人論見識。即是操履邊
【現代漢語翻譯】 現代漢語譯本： 橫看是山嶺，側看是山峰。這景象讓畫匠們非常苦惱。一個無底的缽盂，一雙斷了鼻子的草鞋。走遍天涯海角，兩隻耳朵依然在肩膀上。
象田和尚上堂說法。這片田地，人人都有，只是不會料理，以致荒廢。所以勞煩上古時期，像來為之耕地，鳥來為之除草。梵卿禪師為之灌溉，蔭念首座為之扶犁，靈禪者為之繼續耕種。今日各位之中，若有能向前來承租，善於料理這片田地的人，我便拿起拄杖說，山僧我有完整的契約文書，雙手交付給你。有這樣的人嗎？過了很久，大家都沒有說話。於是將拄杖交給侍者說，暫且收著吧。
上堂說法。舉趙州禪師因老婦人派人來請求轉藏（轉讀佛經）。趙州禪師便下禪床繞一圈。對使者說，轉藏已經完畢。使者回去告訴老婦人，老婦人說，我一直想要轉全部的佛藏，為什麼只轉了半藏？禪師說，那麼這半藏，可曾有人轉過嗎？山僧我，今日為各位轉去。良久說，如是如是。又良久說，不是不是。
上堂說法。木童拍手，石女呻吟。三家村裡的廖鬍子，在十字街頭等人。請問，等的是什麼人？冰雪消融溪水復活，又見一年春天。梅花枝頭月色已是三更時分。
小參（簡短的參禪）。識破了意理還不夠，不知道把住重要的關口，那就是私通的道路，任你顛倒黑白，以黑為白，連累三世諸佛，也要在草叢裡坐著。猛然豎起拂塵說，這就是草，還有能超出三世諸佛的人嗎？良久，擲下拂塵說，令人長久地懷念李將軍，萬里天邊飛著一隻海東青。
開示。有些地方重視見識而不重視操行，有些地方重視操行而不重視見識。殊不知，古人論見識，就是操行的一部分。 English version: Looking horizontally, it's a mountain range; viewed from the side, it's a peak. This scene vexes the painters greatly. An bottomless alms bowl, a pair of sandals with broken noses. Wandering to the ends of the earth, the two ears remain on the shoulders.
Zen Master Xiangtian ascended the hall to preach. This piece of land, everyone possesses it, but they don't know how to manage it, leading to its desolation. Therefore, it troubles the ancient times, with elephants plowing it, and birds weeding it. Zen Master Fanqing irrigates it, Chief Monk Yin Nian supports the plow, and Zen practitioner Ling continues to cultivate it. Today, among you all, if there is anyone who can come forward to lease it, skilled in managing this land, I will raise my staff and say, this mountain monk has a complete contract, which I will hand over with both hands. Is there such a person? After a long time, no one spoke. Then he handed the staff to the attendant, saying, 'Keep it for now.'
Ascending the hall to preach. Zhao Zhou (Zhaozhou Congshen, 778-897) was asked by an old woman to have the scriptures turned (recited). Zen Master Zhao Zhou descended from the Zen seat and circled it once. He said to the messenger, 'The turning of the scriptures is complete.' The messenger returned and told the old woman, who said, 'I always wanted to have the entire canon turned, why was only half of it turned?' The Zen master said, 'Then, has anyone ever turned this half?' This mountain monk, today, will turn it for you all. After a long time, he said, 'Thus it is, thus it is.' After another long time, he said, 'It is not, it is not.'
Ascending the hall to preach. A wooden child claps his hands, a stone woman groans. Liao Huzi from the Three Families Village, waits for someone at the crossroads. Pray tell, who is he waiting for? The snow melts and the stream revives, and another year of spring is seen. The moon is in the third watch on the plum blossom branch.
A short dharma talk (Small Chan Meeting). Understanding the meaning is not enough; not grasping the essential point is like taking a shortcut, allowing you to reverse black and white, causing trouble for the Buddhas of the three times (past, present, and future), who must sit in the grass. Suddenly raising the whisk, he said, 'This is grass, is there anyone who can surpass the Buddhas of the three times?' After a long time, he threw down the whisk and said, 'It makes one long remember General Li, an eagle flying across ten thousand miles of sky.'
Instruction. Some places value insight but not conduct, while others value conduct but not insight. Little do they know that the ancients considered insight to be part of conduct.
【English Translation】 Looking horizontally, it's a mountain range; viewed from the side, it's a peak. This scene vexes the painters greatly. An bottomless alms bowl, a pair of sandals with broken noses. Wandering to the ends of the earth, the two ears remain on the shoulders. Zen Master Xiangtian ascended the hall to preach. This piece of land, everyone possesses it, but they don't know how to manage it, leading to its desolation. Therefore, it troubles the ancient times, with elephants plowing it, and birds weeding it. Zen Master Fanqing irrigates it, Chief Monk Yin Nian supports the plow, and Zen practitioner Ling continues to cultivate it. Today, among you all, if there is anyone who can come forward to lease it, skilled in managing this land, I will raise my staff and say, this mountain monk has a complete contract, which I will hand over with both hands. Is there such a person? After a long time, no one spoke. Then he handed the staff to the attendant, saying, 'Keep it for now.' Ascending the hall to preach. Zhao Zhou (Zhaozhou Congshen, 778-897) was asked by an old woman to have the scriptures turned (recited). Zen Master Zhao Zhou descended from the Zen seat and circled it once. He said to the messenger, 'The turning of the scriptures is complete.' The messenger returned and told the old woman, who said, 'I always wanted to have the entire canon turned, why was only half of it turned?' The Zen master said, 'Then, has anyone ever turned this half?' This mountain monk, today, will turn it for you all. After a long time, he said, 'Thus it is, thus it is.' After another long time, he said, 'It is not, it is not.' Ascending the hall to preach. A wooden child claps his hands, a stone woman groans. Liao Huzi from the Three Families Village, waits for someone at the crossroads. Pray tell, who is he waiting for? The snow melts and the stream revives, and another year of spring is seen. The moon is in the third watch on the plum blossom branch. A short dharma talk (Small Chan Meeting). Understanding the meaning is not enough; not grasping the essential point is like taking a shortcut, allowing you to reverse black and white, causing trouble for the Buddhas of the three times (past, present, and future), who must sit in the grass. Suddenly raising the whisk, he said, 'This is grass, is there anyone who can surpass the Buddhas of the three times?' After a long time, he threw down the whisk and said, 'It makes one long remember General Li, an eagle flying across ten thousand miles of sky.' Instruction. Some places value insight but not conduct, while others value conduct but not insight. Little do they know that the ancients considered insight to be part of conduct.
的見識。論操履。即是見識邊的操履。言行相符。初無先後。黃龍南。坐事入獄者六十日。后謂弟子曰。我當時在獄中。得法華遊戲三昧。弟子請問其說。南曰。凡獄吏之治有罪者。痛加槌楚。欺詐情盡。雖有嚴刑酷法無所施。於是。就死無恨。今學者。有狂妄心欺詐心。不以知見智慧之力治之。又何由而得安其心哉。故山僧屢屢教你。不要求安樂。一切苦來。病來痛來。不如意事來。都是你親切的善知識。不可錯過。若是恣汝身心。頭頭順適者。卻是你的生冤家。不可不先覷破也。然則與么說話。現前大眾。無不盡知。但到對境臨場。未免暗自走作。所以道。說時似有貪瞋藥。對境全無戒定。方嗟嗟者逆順二境。尚不能安閑自由。又說甚麼見地。又說甚麼操履。你輩有志參學。切須仔細。
僧問。玄沙道。諦當甚諦當。敢保老兄未徹在。意旨如何。師曰。腦後見腮。莫與往來。
問。那吒柝骨還父。柝肉還母。未審。將何說法。師曰。冬不寒臘后看。
問。凡有言句。盡屬染污。如何得不染污。師曰。巡人犯夜。
問。不是心不是佛不是物。畢竟是個甚麼。師曰。老鼠吞大象。
問。馬祖道。藏頭白。海頭黑。是何意旨。師曰。猩猩自古惜猩猩。
問。一悟永悟。因甚卻有大
【現代漢語翻譯】 現代漢語譯本： 的見識。論操履，即是見識邊的操履。言行相符，初無先後。黃龍南（禪宗大師名號）。坐事入獄者六十日，后謂弟子曰：『我當時在獄中，得《法華經》遊戲三昧（一種禪定狀態）。』弟子請問其說。南曰：『凡獄吏之治有罪者，痛加槌楚，欺詐情盡，雖有嚴刑酷法無所施，於是，就死無恨。今學者，有狂妄心欺詐心，不以知見智慧之力治之，又何由而得安其心哉？』故山僧屢屢教你，不要求安樂，一切苦來，病來痛來，不如意事來，都是你親切的善知識（指引你走向覺悟的人），不可錯過。若是恣汝身心，頭頭順適者，卻是你的生冤家，不可不先覷破也。然則與么說話，現前大眾，無不盡知，但到對境臨場，未免暗自走作。所以道：說時似有貪瞋藥，對境全無戒定。方嗟嗟者逆順二境，尚不能安閑自由，又說甚麼見地，又說甚麼操履？你輩有志參學，切須仔細。
僧問：玄沙（禪宗大師名號）道：『諦當甚諦當，敢保老兄未徹在。』意旨如何？師曰：『腦後見腮，莫與往來。』
問：那吒（佛教護法神）柝骨還父，柝肉還母，未審，將何說法？師曰：『冬不寒臘后看。』
問：凡有言句，盡屬染污，如何得不染污？師曰：『巡人犯夜。』
問：不是心不是佛不是物，畢竟是個甚麼？師曰：『老鼠吞大象。』
問：馬祖（禪宗大師名號）道：『藏頭白，海頭黑。』是何意旨？師曰：『猩猩自古惜猩猩。』
問：一悟永悟，因甚卻有大
【English Translation】 English version: Insight. To discuss practice is to discuss the practice of insight. Words and actions should match, without any precedence. Huanglong Nan (name of a Chan master) was imprisoned for sixty days due to an incident. Later, he told his disciples, 'I attained the Samadhi (a state of meditative absorption) of Playful Excursion in the Lotus Sutra while in prison.' The disciples asked him to explain. Nan said, 'When prison officials deal with criminals, they inflict severe beatings and exhaust all means of deception. Even with harsh punishments and cruel laws, there is nothing more they can do, so the criminals face death without resentment. Today's students have arrogance and deceit in their hearts. If they do not use the power of knowledge, insight, and wisdom to cure themselves, how can they find peace of mind?' Therefore, this monk has repeatedly taught you not to seek comfort. When suffering comes, when illness comes, when pain comes, when unpleasant things come, they are all your close good teachers (those who guide you towards enlightenment), and you must not miss them. If you indulge your body and mind, and everything goes smoothly, that is your mortal enemy, and you must see through it first. However, even though everyone here knows this, when faced with situations, they inevitably act unconsciously. Therefore, it is said: 'When speaking, it seems like there is medicine for greed and anger, but when facing situations, there is no discipline or concentration.' Lamenting that one cannot be at ease and free in adverse or favorable circumstances, what is there to say about insight, what is there to say about practice? You who aspire to study must be careful.
A monk asked: Xuansha (name of a Chan master) said, 'It is truly true, but I dare say you have not thoroughly understood it.' What is the meaning of this? The master said, 'If you see the cheeks behind the head, do not associate with them.'
A monk asked: Nezha (a Buddhist protector deity) tears the bones to return them to his father, and tears the flesh to return it to his mother. I wonder, what Dharma (Buddhist teachings) will he preach? The master said, 'If winter is not cold, look after the twelfth month.'
A monk asked: All words and phrases are tainted. How can one be untainted? The master said, 'A patrolman violates the night.'
A monk asked: It is not mind, not Buddha, not object. What exactly is it? The master said, 'A mouse swallows an elephant.'
A monk asked: Mazu (name of a Chan master) said, 'The top of the store is white, the top of the sea is black.' What is the meaning of this? The master said, 'Since ancient times, orangutans have cherished orangutans.'
A monk asked: Once enlightened, eternally enlightened, why is there still great
法未明。師曰。無米熟熬油。
問。並卻咽喉唇吻。請師答話。師曰。此問不答。曰為甚不答。師曰。恐犯咽喉唇吻。
問。此土無佛。向那裡描畫。師曰。賊身已露。
問。渠不是我。我不是渠。渠我兩不立。何處得逢渠。師曰。堯眉八彩。舜目重瞳。
問。佛祖談不及處。請和尚下一轉語。師曰。沒有者閑工夫。曰和尚舌頭長也。師曰。你那裡見得。曰學人把臂共高歌。師曰。且緩緩。
石車乘。同師坐次。黃元公問。雨石相磕時如何。師曰。只可自怡悅。不堪持贈君。
問。父母未生前。還許學人會也。無。師曰。問即不得。曰恁么則不弄鶯啼舌。解吟無字碑。師曰。易拾爐中雪。難分海底燈。曰肯諾不全蒙師指。不犯師顏。請借賓。師曰。好炊無米飯。供養莫將來。曰祇如將來又作師生。師曰。恐喪我兒孫。曰恁么則借他香燭。稱他壽去也。師曰。新荔枝。新荔枝。
順治乙酉。送散木老人木主。人徑山祖堂。丁亥。八閩。部使者。遣官致幣。請興雪峰芝山。師堅辭不赴。一日忽語眾曰。世界勿寧。不如歸去。好每結冬。必以元正小盡解。戊子初三。即撾鼓上堂曰。人人藤斗笠。個個水云包。出門踏著草。途路轉迢遙。到者里。不倒斷得一回。直饒說個回途得妙
【現代漢語翻譯】 現代漢語譯本 法未明。師說：沒有米怎麼能熬出油呢？ 問：如果並卻咽喉唇吻，請師父回答。師說：這個問題不回答。問：為什麼不回答？師說：恐怕冒犯了咽喉唇吻。 問：此土沒有佛（Buddha，覺悟者），向哪裡描畫佛的形象？師說：賊身已經暴露了。 問：他不是我，我不是他，他和我都不能獨立存在，在哪裡才能遇到他？師說：堯（傳說中的聖賢帝王）眉有八彩，舜（傳說中的聖賢帝王）目有重瞳。 問：佛祖（Buddha and Patriarchs）都談論不到的地方，請和尚（指僧人）下一轉語（指超越尋常的開示）。師說：沒有這個閑工夫。問：和尚的舌頭很長啊。師說：你從哪裡看出來的？問：學人（指求學者）把臂共高歌。師說：且緩緩。 石車乘，同師父坐在一起。黃元公問：雨點打在石頭上時，會怎麼樣？師說：只可自己怡悅，不堪拿來贈送給您。 問：父母未生我之前，還允許學人領會嗎？師說：問即不得。問：這樣就不弄鶯啼舌，解吟無字碑。師說：易拾爐中雪，難分海底燈。問：肯諾不全蒙師指，不犯師顏，請借賓（指借用其他宗派的觀點）。師說：好炊無米飯，供養莫將來。問：如果將來又作師生，會怎麼樣？師說：恐怕喪失我的兒孫。問：這樣就借他香燭，稱他壽去也。師說：新荔枝，新荔枝。 順治乙酉年（1645年），送散木老人的木主（牌位）入徑山祖堂。丁亥年（1647年），八閩（福建），部使者，派遣官員致送禮物，請師父興復雪峰芝山。師父堅決辭謝沒有前往。一日忽然對眾人說：世界不太平，不如歸去。好每結冬，必以元正小盡解。戊子年（1648年）初三，就撾鼓上堂說：人人藤斗笠，個個水云包。出門踏著草，途路轉迢遙。到者里，不倒斷得一回。直饒說個回途得妙。
【English Translation】 English version The Dharma (Law, Truth) is not clear. The master said: 'How can you extract oil from parched rice?' Asked: 'If I close off my throat, lips, and mouth, please, Master, answer.' The master said: 'This question I will not answer.' Asked: 'Why not answer?' The master said: 'I fear offending the throat, lips, and mouth.' Asked: 'In this land there is no Buddha (Enlightened One), where should I depict him?' The master said: 'The thief's body is already exposed.' Asked: 'He is not me, I am not him, neither he nor I can stand independently, where can I meet him?' The master said: 'Yao's (legendary sage-king) eyebrows have eight colors, Shun's (legendary sage-king) eyes have double pupils.' Asked: 'Where the Buddhas (Enlightened Ones) and Patriarchs cannot speak, please, Master, give a turning word (a transformative teaching).' The master said: 'I don't have that leisure.' Asked: 'The master's tongue is long!' The master said: 'Where did you see that?' Asked: 'This student links arms and sings loudly with you.' The master said: 'Slow down, slow down.' Shi Checheng was sitting with the master. Huang Yuangong asked: 'When raindrops strike stone, what happens?' The master said: 'It can only delight oneself, it is not fit to be given to you as a gift.' Asked: 'Before my parents gave birth to me, am I still allowed to understand?' The master said: 'Asking is not allowed.' Asked: 'In that case, I will not play the oriole's singing tongue, and I will decipher the inscription on the wordless stele.' The master said: 'It is easy to pick up snow from the furnace, but difficult to distinguish the lamp at the bottom of the sea.' Asked: 'I dare not completely rely on the master's guidance, and without offending your countenance, I ask to borrow a guest (borrowing views from other schools).' The master said: 'It is good to cook rice without rice, but do not bring offerings.' Asked: 'If I bring them, then we will be teacher and student again?' The master said: 'I fear losing my children and grandchildren.' Asked: 'In that case, I will borrow incense and candles from him and celebrate his birthday.' The master said: 'Fresh lychees, fresh lychees.' In the year Yiyou (1645) of the Shunzhi (Qing Dynasty) reign, the wooden tablet of the old man Sanmu was sent to the ancestral hall of Jingshan. In the year Dinghai (1647), the Eight Min (Fujian province), the provincial commissioner, sent officials to present gifts, inviting the master to revive Zhishan of Xuefeng. The master firmly declined to go. One day, he suddenly said to the assembly: 'The world is not peaceful, it is better to return.' Every winter retreat must be resolved by the end of the first month. On the third day of the year Wuzi (1648), he beat the drum and ascended the hall, saying: 'Everyone wears a rattan hat, everyone is wrapped in clouds and water. Stepping on the grass when going out, the road turns far away. Arriving here, if you don't fall and break once, even if you speak of a wonderful return journey...'
。就路還家。便是千里萬里。者也只因你不能向異類中行。且道。異類又如何行。乃屈指曰。一雞。二犬。三豬。四羊。五牛。六馬。為甚麼七不道。參。至晚示眾諄諄。次早。辭眾出山。首座問。和尚幾時回。師曰。初八九。初六至寶壽。囑院事。初七上龍門。晚示微恙。付託慇勤。次早。命浴罷。端坐不語。門人問。還有分付也無。師曰。恰有個分付。遂坐脫。當八日申時也。阇維。塔于龍門金龜巖下。壽五十六。臘三十五。師行道一十八載。住持名剎凡十餘。穎悟逸格。靈變天生。故。機用殺活。不可測識。其愛才作人。出於性成。雖鉗錘嚴厲。人皆親如父母。包荒馮河中行是尚。故諸方皆稱。為熱惱中之清涼幢云。
杭州府愚庵三宜明盂禪師
錢塘丁氏子。生而有異。八歲。與群兒戲。喜歌梵唄。十四。斷暈喜習定。有禪者叱其非。令看高峰主人公話。忽一日觸龐公語。成偈曰。鐵牛解吼。木人善走。心境如何。打個觔斗。但于托缽產難話有疑。年二十三。投真寂印剃染。喜博聞。印嘗挫抑之。一夕經行。憶婆子轉藏因緣。觸香桌有省。舉似印。印曰。汝悟道耶。師曰。道即不悟。捉敗趙州。印曰。甚處見趙州。師乃敘所得。印曰。如何是那半藏。師曰。此是透法身事。印遽劈面一掌。師退。次
【現代漢語翻譯】 現代漢語譯本：就路還家，便是千里萬里。這也只因爲你不能向異類中行。那麼，異類又如何行呢？於是屈指說：『一雞，二犬，三豬，四羊，五牛，六馬。』為什麼不說七呢？參！』至晚對大眾諄諄教誨，次日早晨，辭別大眾出山。首座問：『和尚您什麼時候回來？』師父說：『初八九，初六到寶壽。』囑咐了寺院事務，初七上龍門，晚上略感不適，慇勤地囑託後事。次日早晨，命人沐浴完畢，端坐不語。門人問：『還有什麼要吩咐的嗎？』師父說：『恰好有個吩咐。』於是坐化圓寂，時間是當月八日申時。荼毗（火化），塔建在龍門金龜巖下。享年五十六歲，僧臘三十五年。師父修行弘道一十八年，住持名剎十餘所。穎悟超群，靈變天生。所以，他的機鋒運用殺活自在，不可測度。他愛惜人才，培養人才，出於天性。雖然管教嚴厲，人們都覺得他像父母一樣親切。包容、勇敢、中庸是他的處世之道。所以各方都稱他為熱惱中的清涼幢云。
杭州府愚庵三宜明盂禪師
是錢塘丁氏之子。出生時就有奇異之處。八歲時，與一群孩子玩耍，喜歡唱誦梵唄。十四歲，斷葷茹素，喜歡習禪入定。有禪者呵斥他的行為不正，讓他參看高峰主人公的話頭。忽然有一天，觸動了龐蘊（Layman Pang，740-808）的偈語，作偈說：『鐵牛解吼，木人善走，心境如何？打個觔斗。』只是對於托缽產難的話頭有所疑惑。二十三歲時，投奔真寂印禪師剃度出家。喜歡博聞強記，印禪師常常挫折壓制他。一天晚上，經行時，回憶起婆子轉藏的因緣，觸碰到香桌有所省悟，告訴了印禪師。印禪師問：『你悟道了嗎？』師父說：『道即不悟，捉敗趙州（Zhao Zhou，778-897）。』印禪師問：『在什麼地方見到趙州？』師父於是敘述自己所悟到的。印禪師說：『如何是那半藏？』師父說：『這是透法身事。』印禪師隨即劈面一掌。師父退後。
【English Translation】 English version: He went home on the road, which is like traveling thousands of miles. This is only because you cannot walk among different kinds. Then, how do different kinds walk? So he counted on his fingers and said: 'One chicken, two dogs, three pigs, four sheep, five cows, six horses.' Why not say seven? Investigate!' In the evening, he earnestly instructed the assembly, and the next morning, he bid farewell to the assembly and left the mountain. The head monk asked, 'When will the abbot return?' The master said, 'The eighth or ninth, I will arrive at Baoshou on the sixth.' He entrusted the affairs of the monastery. On the seventh, he went to Longmen. In the evening, he felt slightly unwell and diligently entrusted his affairs. The next morning, he ordered a bath and sat silently. The disciples asked, 'Is there anything else to be instructed?' The master said, 'There is indeed something to be instructed.' Then he passed away in meditation, at Shenshi (3-5 pm) on the eighth day of the month. He was cremated, and the stupa was built under the Golden Turtle Rock of Longmen. He lived to be fifty-six years old, with thirty-five years as a monk. The master practiced and propagated the Dharma for eighteen years, and presided over more than ten famous monasteries. He was exceptionally intelligent and naturally versatile. Therefore, his use of skillful means was free and unpredictable. His love for talent and cultivation of people came from his nature. Although his discipline was strict, people felt as close to him as to their parents. Tolerance, courage, and moderation were his ways of dealing with the world. Therefore, all quarters called him the cooling canopy in the midst of heat and trouble.
Zen Master Yian Sanyi Mingyu of Hangzhou Prefecture
He was a son of the Ding family of Qiantang. He was born with extraordinary qualities. At the age of eight, he liked to chant Sanskrit hymns while playing with other children. At the age of fourteen, he abstained from meat and liked to practice meditation. A Zen practitioner scolded him for his improper behavior and told him to contemplate the topic of Master Gaofeng. Suddenly one day, he was touched by Layman Pang's verse and composed a verse saying: 'The iron ox roars, the wooden man walks well, what about the state of mind? Do a somersault.' However, he had doubts about the topic of begging for alms and difficult childbirth. At the age of twenty-three, he joined Zen Master Zhenji Yin as a monk. He liked to be knowledgeable, and Zen Master Yin often suppressed him. One night, while walking, he recalled the story of the old woman turning the sutra repository, and he had an awakening when he touched the incense table. He told Zen Master Yin about it. Zen Master Yin asked, 'Have you attained enlightenment?' The master said, 'Enlightenment is not attained, but Zhao Zhou (Zhao Zhou, 778-897) is defeated.' Zen Master Yin asked, 'Where did you see Zhao Zhou?' The master then narrated what he had realized. Zen Master Yin said, 'What is that half-repository?' The master said, 'This is the matter of penetrating the Dharmakaya.' Zen Master Yin immediately slapped him in the face. The master retreated.
參雲門。入堂。約不語戒正提撕。忽門入堂。高聲曰。放下著。師不覺掀眉一笑。門問。懷州牛吃禾。為甚麼益州馬腹脹。師曰。問取露柱。門曰。祇如樹倒藤枯。畢竟句歸何處。師曰。長江翻白浪。門曰。如何是一口道不盡的句。師曰。小月落孤峰。門曰。尚疑你在。師遂成偈曰石傘峰前玉一溪。逢源那說動舟迷。落花無限春山暮。得路還家聽鳥啼。門捓揄之。師拂袖出。一日入室。門曰。狗子佛性無。意作么生。師應聲頌曰。佛性無佛性無。秤錘落井卻能浮。曾經捉敗趙州后。拍手終朝唱鷓鴣。門可之。遂囑累焉。嗣是事遍參。抵黃麻謁無念有。有見詬罵不已。師問。南泉斬貓。意旨如何。有憑陵曰。我殺不得汝邪。師曰。殺即任殺。斬貓意旨。畢竟如何。有曰。待趙州來。與汝道。師拂袖便出。聞雲門訃。歸哭影堂。眾請小參。舉石霜遍界不曾藏因緣。畢曰。大眾不曾藏。東風搖拽柳絲長。紅肥綠瘦。紛紛蛺蝶度危墻。燕子雙雙繞畫梁。作彈琵琶勢曰。謾剔銀缸。夜深獨自理宮商。復喝一喝下座。乙亥。住龍門。次住化山。崇禎癸未。繼席顯聖。戊子。結制宗會。己丑。說戒真寂。次結庵湖濵養母。庚寅。主梵受。丙申。主朱明。
上堂。無縫塔蓋覆官家。吃油糍難瞞土地。三世諸佛。有智而沉下僚。白
【現代漢語翻譯】 現代漢語譯本 參訪雲門文偃禪師（雲門宗創始人）。進入禪堂，約定不說話，專心致志地參禪。忽然，雲門禪師進入禪堂，高聲說：『放下它！』 師父（指本文中的師）不自覺地揚眉一笑。雲門禪師問：『懷州的牛吃了禾苗，為什麼益州的馬卻肚子脹？』 師父說：『去問露柱（石柱的別稱，禪宗常用語，指無情之物）』。雲門禪師說：『如果樹倒了，藤也枯萎了，最終這句話該歸向何處？』 師父說：『長江翻滾著白色的浪花。』 雲門禪師說：『如何是用一口氣也說不完的句子？』 師父說：『小月亮落在孤零零的山峰上。』 雲門禪師說：『我還在懷疑你是否真的明白了。』 師父於是作了一首偈語：『石傘峰前有一條玉帶般的溪流，順著水流而下，哪裡還會說船隻迷失方向呢？ 無數的落花飄落，春天的山色已是黃昏景象，找到了回家的路，就靜聽鳥兒的啼叫吧。』 雲門禪師搖手否定他的說法。師父拂袖而去。有一天，師父進入方丈室，雲門禪師問：『狗子有沒有佛性？』 師父應聲作頌說：『佛性無，佛性無，秤錘掉進井裡卻能浮起來。 曾經在趙州禪師那裡徹底失敗過，所以整天拍手唱鷓鴣詞。』 雲門禪師認可了他。於是將衣缽囑託給他。此後，師父廣泛參訪各地禪師。到達黃麻山，拜訪無念禪師，無念禪師見到他就責罵個不停。師父問：『南泉禪師斬貓，意旨是什麼？』 無念禪師仗勢欺人地說：『我殺不了你嗎？』 師父說：『殺就任你殺，斬貓的意旨，到底是什麼？』 無念禪師說：『等趙州禪師來了，我再告訴你。』 師父拂袖便走。 聽到雲門禪師去世的訊息，師父回去在影堂里哭祭。大眾請師父作小參（禪宗的一種開示形式）。師父舉石霜楚圓禪師的『遍界不曾藏』的因緣。說完后說：『大眾不曾藏，東風搖動著柳條長。 紅花肥美，綠葉清瘦，紛紛揚揚的蝴蝶飛過高高的墻。 燕子雙雙繞著畫著花紋的屋樑。』 師父做出彈琵琶的姿勢說：『只是白白地挑亮銀燈，深夜獨自整理宮商樂調。』 又大喝一聲，走下座位。 乙亥年（1635年），師父住持龍門寺。之後又住持化山寺。崇禎癸未年（1643年），繼承顯聖寺的住持之位。戊子年（1648年），主持宗會。己丑年（1649年），講說戒律后圓寂。之後在湖邊結廬供養母親。庚寅年（1650年），住持梵受寺。丙申年（1656年），住持朱明寺。
上堂說法。沒有縫隙的塔覆蓋著官家，偷吃油糍難以瞞過土地神。三世諸佛，有智慧卻沉淪在下層。
【English Translation】 English version Visiting Yunmen (Yunmen Wenyan, founder of the Yunmen School). Entering the meditation hall, they agreed not to speak, focusing intently on Zen practice. Suddenly, Zen Master Yunmen entered the hall and loudly proclaimed, 'Put it down!' The master (referring to the subject of this text) unconsciously raised an eyebrow and smiled. Zen Master Yunmen asked, 'The cow in Huaizhou eats the crops, why does the horse in Yizhou have a bloated belly?' The master replied, 'Ask the dew pillar (a metaphor for inanimate objects, commonly used in Zen Buddhism).' Zen Master Yunmen said, 'If the tree falls and the vine withers, where does this ultimate phrase return?' The master said, 'The Yangtze River churns with white waves.' Zen Master Yunmen asked, 'What is a phrase that cannot be fully expressed in one breath?' The master said, 'A small moon sets on a solitary peak.' Zen Master Yunmen said, 'I still suspect that you haven't truly understood.' The master then composed a verse: 'Before the Stone Umbrella Peak, there is a jade-like stream, following the flow, who would say the boat is lost? Countless fallen flowers, the spring mountains are in twilight, having found the way home, listen quietly to the birds singing.' Zen Master Yunmen shook his head in disapproval. The master flicked his sleeves and left. One day, entering the abbot's room, Zen Master Yunmen asked, 'Does a dog have Buddha-nature?' The master responded with a verse: 'Buddha-nature is not, Buddha-nature is not, a weight dropped into the well can still float. Having been utterly defeated by Zen Master Zhaozhou, I clap my hands and sing Partridge songs all day long.' Zen Master Yunmen acknowledged him. Thereupon, he entrusted the robe and bowl to him. After this, the master widely visited Zen masters everywhere. Arriving at Huangma Mountain, he visited Zen Master Wunian, who scolded him incessantly upon seeing him. The master asked, 'What is the meaning of Zen Master Nanquan cutting the cat?' Zen Master Wunian arrogantly said, 'Can't I kill you?' The master said, 'Kill me if you will, but what is the meaning of cutting the cat?' Zen Master Wunian said, 'When Zen Master Zhaozhou comes, I will tell you.' The master flicked his sleeves and left. Hearing the news of Zen Master Yunmen's death, the master returned to mourn at the memorial hall. The assembly requested the master to give a small Dharma talk (a form of instruction in Zen Buddhism). The master cited Zen Master Shishuang Chuyuan's 'The entire realm is not hidden' story. After finishing, he said, 'The assembly is not hidden, the east wind sways the long willow branches. Red flowers are plump, green leaves are slender, fluttering butterflies fly over the high walls. Swallows pair and circle the painted beams.' The master made a gesture of playing the pipa, saying, 'In vain, I light the silver lamp, alone in the deep night, arranging the palace melodies.' Then, with a loud shout, he stepped down from the seat. In the year Yihai (1635), the master resided at Longmen Temple. Later, he resided at Huashan Temple. In the Chongzhen year Guiwei (1643), he succeeded as the abbot of Xiansheng Temple. In the year Wuzi (1648), he presided over the monastic assembly. In the year Jichou (1649), he lectured on the precepts and passed away peacefully. Afterwards, he built a hut by the lake to support his mother. In the year Gengyin (1650), he presided over Fanshou Temple. In the year Bingshen (1656), he presided over Zhuming Temple.
Ascending the Dharma seat. A seamless pagoda covers the official's house, stealing oily cakes is hard to hide from the local deity. The Buddhas of the three times, with wisdom, are sunk in the lower ranks.
牯貍奴。無德而居上位。直賤非賤。直貴非貴。總不若露柱燈籠。善於和會。卓拄杖曰。此是無諍三昧。
上堂。點得無油燈。豁開頂門竅。走入鬧市叢中。左右逢源得妙。如何寒山子。忘卻來時道。阮籍猖狂。孫登長嘯。
上堂。百草頭。識取祖師。草枯了也。鬧市裡。識取天子。市散了也。諸人向甚處相見。良久。以手招曰。猩猩我與你相見了也。
上堂。日上海門東。云里越山。無數前村。紅樹欲與杏花相妒。橫橋野水。杖藜徐步。祇恁劉郎前度。一切智智清凈。無二無二分。無別無斷故。
上堂。大眾。世尊拈花后。還有人舉著個事么。良久曰。要識來年米價。問取東村王大。
上堂。好休休去不休休。白首登科戀黑裘。黃菊謾夸霜后色。白雲紅樹滿荒丘。舍利弗沒來由。劍去徒勞更刻舟。果然世累金輪子。豈肯要功萬戶侯。
小參。新豐一句。當陽道破。不涉唇吻。已成露布。細雨濛濛。黃花滿路。打失衲僧鼻孔。忘卻邯鄲故步。古鏡臺前。幾多錯誤。顧大眾曰。露。
小參。雨後遠山風致美。窗前紅樹看花蕊。樓頭清夜洞簫聲。月下相將步煙水。委不委。切忌錯過棚頭傀儡。
小參。牛頭未見四祖已前。百鳥銜花。見后野鬼飛沙。堪笑長汀布袋子。卻
【現代漢語翻譯】 現代漢語譯本 『牯貍奴』（狗的別稱）。無德之人卻身居高位，真正的卑賤並非卑賤，真正的尊貴也並非尊貴。總不如露柱（露天的柱子）和燈籠，善於和稀泥。拄著枴杖說：『這就是無諍三昧（不爭論的禪定境界）。』
上堂說法。點燃了沒有油的燈，豁開了頭頂的竅穴。走入熱鬧的街市之中，左右逢源，妙不可言。為何寒山子（唐代隱士）卻忘記了來時的道路？阮籍（魏晉名士）狂放不羈，孫登（魏晉隱士）仰天長嘯。
上堂說法。在百草頭上，認識祖師（禪宗祖師）。草木枯萎了，在鬧市裡，認識天子。市集解散了。各位要到哪裡相見？』良久，用手招手說：『猩猩，我和你相見了啊！』
上堂說法。太陽升起在海門的東邊，雲霧籠罩著越山。無數的前方村落，紅色的樹木想要與杏花爭奇鬥豔。橫跨小橋，野外流水，拄著枴杖慢慢地走。就像劉郎（劉晨，傳說中進入天臺山遇仙的人）再次來到這裡一樣。一切智智（佛的智慧）清凈，無二無二分，無別無斷故。
上堂說法。各位，世尊（釋迦牟尼佛）拈花之後，還有人舉起這件事嗎？』良久說：『想要知道來年的米價，去問東村的王大吧。』
上堂說法。好好休息卻不肯休息，白髮蒼蒼還想考取功名，貪戀黑色的官服。菊花徒然誇耀經霜后的顏色，白雲紅樹佈滿荒涼的山丘。舍利弗（釋迦牟尼佛的十大弟子之一）毫無道理，丟了劍之後再在船上刻記號尋找，徒勞無功。果然世俗的牽累如同金輪王一樣，哪裡肯要那萬戶侯的功名呢？
小參（禪宗的一種說法形式）。新豐（地名）的一句話，當陽（地名）就道破了。不涉及唇舌，就已經廣為人知。細雨濛濛，黃花開滿道路。丟失了衲僧（僧人）的鼻孔，忘記了邯鄲（古都）的舊步。古鏡臺前，有多少錯誤。』顧視大眾說：『露！』
小參。雨後的遠山風光美好，窗前的紅樹正在開花。樓上傳來清夜的洞簫聲，月光下一起在煙霧瀰漫的水邊散步。』明白了嗎？千萬不要錯過了戲臺上的傀儡戲。』
小參。在牛頭（牛頭山法融禪師）未見四祖（道信禪師）之前，百鳥銜花。見四祖之後，野鬼飛沙。可笑長汀（地名）的布袋和尚，卻……
【English Translation】 English version 『Kuli Nu』 (a nickname for a dog). Those without virtue occupy high positions, true baseness is not baseness, and true nobility is not nobility. It is better to be a pillar in the open air and a lantern, good at mediating. He held up his staff and said, 『This is the Samadhi of Non-Contention (a state of meditative absorption free from disputes).』
Ascending the hall to preach. Lighting an oil-less lamp, opening the aperture at the top of the head. Entering the bustling marketplace, finding the source on all sides, wonderfully. Why has Hanshanzi (a recluse of the Tang Dynasty) forgotten the way he came? Ruan Ji (a celebrity of the Wei and Jin Dynasties) was uninhibited, and Sun Deng (a recluse of the Wei and Jin Dynasties) howled to the sky.
Ascending the hall to preach. On the tips of the hundred grasses, recognize the Patriarch (Zen Patriarch). The grasses have withered. In the bustling marketplace, recognize the Emperor. The market has dispersed. Where will you all meet?』 After a long silence, he beckoned with his hand and said, 『Orangutan, I have met you!』
Ascending the hall to preach. The sun rises east of Haimen, clouds shroud the Yue Mountains. Countless villages ahead, red trees vying in beauty with apricot blossoms. Crossing a small bridge, wild streams, slowly walking with a staff. Just like Liu Lang (Liu Chen, a legendary figure who entered Tiantai Mountain and encountered immortals) coming here again. The wisdom of all wisdom (Buddha's wisdom) is pure, non-dual, without division, without separation, therefore without cessation.
Ascending the hall to preach. Everyone, after the World Honored One (Sakyamuni Buddha) twirled the flower, is there anyone still holding up this matter?』 After a long silence, he said, 『If you want to know the price of rice next year, ask Wang Da of the east village.』
Ascending the hall to preach. It is good to rest, yet you do not rest, with white hair you still covet officialdom and cling to black robes. Chrysanthemums vainly boast of their color after frost, white clouds and red trees fill the desolate hills. Sariputra (one of the ten great disciples of Sakyamuni Buddha) is without reason, losing his sword and then marking the boat to find it, a futile effort. Indeed, worldly entanglements are like a Chakravartin King, how could he want the merit of a marquis of ten thousand households?
Small Dharma talk (a form of preaching in Zen). A word from Xinfeng (place name), revealed in Dangyang (place name). Not involving lips or tongue, it is already widely known. Fine rain is drizzling, yellow flowers fill the road. Losing the nose of the Sangha (monk), forgetting the old steps of Handan (ancient capital). In front of the ancient mirror stand, how many mistakes.』 Looking at the assembly, he said, 『Dew!』
Small Dharma talk. The scenery of the distant mountains after the rain is beautiful, the red trees in front of the window are blooming. The sound of the flute comes from the tower on a clear night, walking together under the moonlight by the misty water. 『Do you understand? Be sure not to miss the puppet show on the stage.』
Small Dharma talk. Before Niutou (Zen Master Farong of Niutou Mountain) met the Fourth Patriarch (Zen Master Daoxin), hundreds of birds carried flowers. After meeting the Fourth Patriarch, wild ghosts flew sand. It is laughable that the cloth bag monk of Changting (place name) actually...
從鬧市作生涯。大眾。歸堂喫茶。
僧問。洞山道。吾常於此切。意旨如何。師曰。我二十年亦曾疑著。今日被你一問。直得口啞。
問。如何是透法身的句。師曰。青荷葉上耍孩兒。
問。萬法歸一。一歸何處。師曰。我清早割菜。晚上抬水。那裡有間氣力。與你們纏。僧無語。師曰。菩提薩婆訶。
僧參。師曰。還委悉么。曰香菸與和尚道甚麼。師曰。朝打三千。暮打八百。東家杓柄長。西家杓柄短。還有話會也無。僧擬議。師便打。
問僧。你在者里做甚麼。曰參主人公。師打。噴啑一下。僧罔措。師曰。誰在那裡說我了。僧作禮。師曰。老僧入地獄有分。
師應機說法。不循途轍。故領略者鮮。其歸隱愚庵時。嘗有示眾曰。遠山如黛。野水碧波清漾。邪橋隱隱聽雞鳴。村舍草籬門巷。鷺鷥刷羽蘆汀。征雁數聲嘹喨。風中簫管短長聲。夜來月自凋。桐上政黃牛。橘皮湯止渴。懶殘師芋香無恙。髮長籍草坐南薰。白眼視公侯卿相。愚庵老僧。船子和尚。堪笑個不唧𠺕漢。擯出院又罰饡飯。良久曰。十洲春盡花凋殘。珊瑚枝頭紅日上。
師。恥禪者空腹高心不明一經。故時及講演。應機接物。有古云門風。即動上諧謔。一皆密義。康熙乙巳十月十一辭世。壽六十七。臘
【現代漢語翻譯】 現代漢語譯本 從鬧市中度過一生。大家集合。回到禪堂喝茶。
有僧人問道：『洞山（Dòngshān）[禪宗祖師名]道：我常常在這裡切磋。』請問是什麼意思？師父說：『我二十年來也曾疑惑這個問題，今天被你一問，直說得我說不出話來。』
問：『如何是透徹法身的語句？』師父說：『青荷葉上玩耍的孩兒。』
問：『萬法歸一，一歸何處？』師父說：『我清早割菜，晚上抬水，哪裡有多餘的力氣，和你們糾纏。』僧人無語。師父說：『菩提薩婆訶（Pútí Sàpóhē）[梵語，意為覺悟一切]』。
有僧人蔘拜。師父說：『還明白了嗎？』（僧人）說：『香菸和和尚說什麼？』師父說：『早上打三千下，晚上打八百下。東家的勺柄長，西家的勺柄短。還有領會的話嗎？』僧人猶豫。師父就打了他。
（師父）問僧人：『你在這裡做什麼？』（僧人）說：『參悟主人公。』師父打了他。打了一個噴嚏。僧人不知所措。師父說：『誰在那裡說我了？』僧人作揖。師父說：『老僧下地獄有份。』
師父隨機說法，不遵循常規。所以領悟的人很少。他歸隱愚庵（Yú'ān）[庵名]時，曾經對大眾開示說：『遠山如黛，野水碧波清澈。斜橋隱約，能聽到雞鳴。村舍草籬，門前小巷。白鷺在蘆葦灘上抖動羽毛，大雁發出幾聲響亮的鳴叫。風中傳來時短時長的簫管聲。夜裡月亮獨自凋零。桐樹上趴著一頭黃牛。用橘子皮煮湯止渴，懶殘（Lǎncán）[唐代僧人]師父的芋頭香氣依舊。長髮披散，靠著草地坐在南風中，用白眼看待那些公侯卿相。愚庵老僧，船子（Chuánzi）[唐代禪師]和尚，真可笑那些不中用的人。趕出院子還要罰飯。』停頓了很久說：『十洲（Shízhōu）[傳說中的仙境]的春天過去，花朵凋殘，珊瑚枝頭紅日高照。』
師父，鄙視那些禪者空有高傲的心卻不明白一個經文。所以時常講經說法，隨機應變接引來者，有古云門（Yúnmén）[禪宗宗派名]的風範，即使是開玩笑，也都是深奧的含義。康熙（Kāngxī）乙巳年（1705年）十月十一日去世，享年六十七歲，僧臘。
【English Translation】 English version Living a life in the bustling city. The assembly gathers. Returning to the hall for tea.
A monk asked: 'Dongshan (Dòngshān) [name of a Chan master] said: I often engage in cutting here.' What is the meaning of this? The master said: 'For twenty years, I have also been puzzled by this question. Today, being asked by you, I am rendered speechless.'
Asked: 'What is a phrase that penetrates the Dharmakaya (Fǎshēn) [Dharma Body]?' The master said: 'A child playing on a green lotus leaf.'
Asked: 'All dharmas return to one, where does the one return to?' The master said: 'I cut vegetables in the morning and carry water in the evening. Where do I have the extra strength to entangle with you?' The monk was speechless. The master said: 'Bodhi Svaha (Pútí Sàpóhē) [Sanskrit, meaning enlightenment of all].'
A monk came to pay respects. The master said: 'Do you understand yet?' (The monk) said: 'What does the incense say to the monk?' The master said: 'Beat three thousand times in the morning, beat eight hundred times in the evening. The handle of the spoon is long in the east, the handle of the spoon is short in the west. Is there still anything to understand?' The monk hesitated. The master then struck him.
(The master) asked the monk: 'What are you doing here?' (The monk) said: 'Contemplating the main character.' The master struck him. He sneezed once. The monk was at a loss. The master said: 'Who is talking about me there?' The monk bowed. The master said: 'The old monk has a share in going to hell.'
The master expounded the Dharma according to the occasion, not following the conventional path. Therefore, few people understood. When he retired to Yú'ān (Yú'ān) [name of a hermitage], he once addressed the assembly, saying: 'Distant mountains are like dark eyebrows, the wild waters are clear and rippling. The crooked bridge is faint, and the sound of chickens crowing can be heard. Village houses have fences of grass, and alleys in front of the doors. Egrets shake their feathers on the reed banks, and wild geese make several loud calls. The sound of the flute in the wind is sometimes short and sometimes long. At night, the moon withers alone. A yellow cow lies on the paulownia tree. Using tangerine peel to make soup quenches thirst, and the aroma of Master Lǎncán's (Lǎncán) [Tang Dynasty monk] taro remains unchanged. Long hair is scattered, leaning on the grass and sitting in the south wind, looking at those dukes, marquises, and ministers with contempt. The old monk of Yú'ān, the boatman Chuánzi (Chuánzi) [Tang Dynasty Chan master], it is laughable those useless people. Being expelled from the courtyard and also punished with meals.' After a long pause, he said: 'The spring of Shízhōu (Shízhōu) [legendary fairyland] has passed, the flowers have withered, and the red sun shines high on the coral branches.'
The master despised those Chan practitioners who had empty pride but did not understand a single scripture. Therefore, he often lectured on the scriptures, adapting to the occasion to receive those who came, having the style of the ancient Yúnmén (Yúnmén) [name of a Chan school], even if it was a joke, it was all profound meaning. He passed away on the eleventh day of the tenth month of the Yǐsì year (1705 AD) of the Kangxi (Kāngxī) reign, at the age of sixty-seven, with monastic seniority.
四十五。塔全身於顯聖前山之陰。
紹興府東山爾密明澓禪師
別號散伊。會稽王氏子。生而雄偉。力能仆牯。賦性爽直。見義敢為。年二十二。謁貞白珊于大慈。決志力參。殆忘寢食。偶德清舟中聞鑼聲。有省。述偈曰。鑼震空身世。觀音獨露身。泥牛銜月走。木馬報新春。年二十七。潛往開元剃髮。復依珊于光明寺。珊沒。訪一金融。融知為法器。使參雲門。以聞鑼之得呈之。門曰。此宿根所致耳。尚須知有向上一著。師唯唯。一日門上堂曰。放下著。師忽全身脫落。呈偈曰。夜半霜寒月忽低。行人到此盡遲疑翻身踏斷來時路。點點星輝斗柄垂。門可之。越二年。以偈囑累曰。鑼鳴與鼓響。觀音塞耳門。真得圓通意。騎月上崑崙。當天啟癸亥佛成道日也。師以授受重。晦跡東山香雪塢。有大溈之風。無何。門示寂。師以育王殿事抵金陵。適博山來。說法天界。師謁之。與論法門細大及物不遷旨。徴辨。竟日無少讓。山曰。江南佛法。洵有人矣。崇禎戊辰。東山國慶寺。延師為重興。不數年規制大備。丙子冬。開法梅墅彌陀。次年。領顯聖院事。庚辰。仍歸東山。有以徑山雪竇請師。皆力辭。唯以顯聖不可一日無主。於是復理焉。
上堂。少林九載面壁。言滿天下。釋迦四十九年說法。初無一字
【現代漢語翻譯】 現代漢語譯本：四十五。塔全身位於顯聖前山的北面。
紹興府東山爾密明澓禪師，別號散伊。是會稽王氏的兒子。他天生雄壯魁梧，力氣大到可以推倒牛。性格爽朗正直，見義勇為。二十二歲時，拜見貞白珊禪師于大慈寺，立志努力參禪，幾乎忘記了睡覺和吃飯。偶然在德清的船中聽到鑼聲，有所領悟，寫了一首偈語說：『鑼聲震動空虛的身體和世界，觀音菩薩獨自顯露真身。泥做的牛銜著月亮走，木頭做的馬報告新春的到來。』二十七歲時，偷偷前往開元寺剃度出家，又依止珊禪師于光明寺。珊禪師圓寂后，他拜訪了一金融禪師。金融禪師知道他是可以造就的法器，讓他去參訪雲門禪師，並把聽鑼聲的領悟呈給雲門禪師。雲門禪師說：『這只是宿世的善根所致罷了，還須知有向上的一著。』明澓禪師唯唯應是。一天，雲門禪師上堂說法時說：『放下著！』明澓禪師忽然全身脫落，呈上一首偈語說：『半夜霜寒，月亮忽然低垂，行人到此都遲疑不前，翻身踏斷來時的道路，點點星輝，北斗七星的柄指向東方。』雲門禪師認可了他。過了兩年，雲門禪師用偈語囑咐他說：『鑼聲鳴響，鼓聲震動，觀音菩薩堵塞了耳朵的門。真正得到圓融通達的意旨，就可以騎著月亮登上崑崙山。』這天是天啟癸亥年（1623年）佛陀成道之日。明澓禪師認為接受衣缽授受非常重要，於是隱居在東山香雪塢，有大溈禪師的風範。不久，雲門禪師圓寂。明澓禪師因為育王殿的事情前往金陵。恰逢博山禪師在天界寺說法，明澓禪師前去拜見他，與他討論法門的大小以及萬物不遷的宗旨，互相辯論，整天沒有絲毫退讓。博山禪師說：『江南的佛法，確實有人才啊！』崇禎戊辰年（1628年），東山國慶寺邀請明澓禪師去重興寺院，沒過幾年，寺院的規模就非常完備了。崇禎丙子年（1636年）冬天，在梅墅彌陀寺開法。第二年，接管了顯聖寺的事務。庚辰年（1640年），仍然回到東山。有人用徑山雪竇寺的名義邀請明澓禪師，他都極力推辭，只因爲顯聖寺不可一日沒有住持，於是又管理顯聖寺。
上堂說法時說：少林寺達摩祖師面壁九年，他的言論傳遍天下。釋迦牟尼佛四十九年說法，實際上沒有說過一個字。
【English Translation】 English version: Forty-five. The entire stupa is located on the north side of Mount Xiansheng (Mount of Manifestation).
The Chan Master Ermi Mingfu of Dongshan (East Mountain), Shaoxing Prefecture, also known as San Yi, was a son of the Wang family of Kuaiji. He was born majestic and strong, with the strength to knock down a bull. He was straightforward and righteous, daring to act for what he believed in. At the age of twenty-two, he visited Chan Master Zhenbai Shan at Daci Temple (Great Compassion Temple), determined to diligently practice Chan, almost forgetting to sleep and eat. Once, while on a boat in Deqing, he heard the sound of a gong and had an awakening. He composed a verse saying: 'The gong vibrates the empty body and world, Avalokiteshvara (The Observer of Sounds) alone reveals the true form. The mud ox carries the moon, the wooden horse announces the New Year.' At the age of twenty-seven, he secretly went to Kaiyuan Temple (Opening Origin Temple) to be tonsured and ordained, and then relied on Chan Master Shan at Guangming Temple (Luminous Temple). After Chan Master Shan passed away, he visited Chan Master Yijin Rong. Chan Master Rong knew that he was a vessel for the Dharma and sent him to visit Chan Master Yunmen. He presented his understanding from hearing the gong to Chan Master Yunmen. Chan Master Yunmen said, 'This is only due to past roots; you must also know that there is a further step.' Chan Master Mingfu respectfully agreed. One day, Chan Master Yunmen ascended the Dharma hall and said, 'Put it down!' Chan Master Mingfu suddenly experienced a complete falling away and presented a verse saying: 'In the middle of the night, the frost is cold, and the moon suddenly hangs low. Travelers hesitate to proceed. Turning over, I break the path I came from. The stars twinkle, and the handle of the Big Dipper points east.' Chan Master Yunmen approved of him. Two years later, Chan Master Yunmen entrusted him with a verse, saying: 'The gong sounds, the drum vibrates, Avalokiteshvara blocks the door of the ears. Truly attain the meaning of perfect penetration, and you can ride the moon to Mount Kunlun.' This day was the day of the Buddha's enlightenment in the year Guihai (1623) of the Tianqi era. Chan Master Mingfu considered receiving the Dharma transmission to be very important, so he lived in seclusion in Xiangxuwo (Fragrant Snow Cottage) on Dongshan, with the demeanor of Chan Master Dawei. Soon after, Chan Master Yunmen passed away. Chan Master Mingfu went to Jinling because of the affairs of Yuwang Hall (Hall of the Jade King). It happened that Chan Master Boshan was lecturing at Tianjie Temple (Heavenly Boundary Temple). Chan Master Mingfu went to visit him and discussed the subtleties of the Dharma and the principle of the immutability of things, debating with each other without yielding at all. Chan Master Boshan said, 'The Buddha-dharma of Jiangnan (South of the River), indeed has talent!' In the year Wuchen (1628) of the Chongzhen era, Dongshan Guoqing Temple (National Celebration Temple) invited Chan Master Mingfu to revive the temple. Within a few years, the temple's scale was very complete. In the winter of the year Bingzi (1636) of the Chongzhen era, he opened the Dharma at Meishu Amitabha Temple. The following year, he took over the affairs of Xiansheng Temple. In the year Gengchen (1640), he returned to Dongshan. Some people invited Chan Master Mingfu in the name of Jingshan Xuetou Temple, but he strongly declined, only because Xiansheng Temple could not be without a master for a day, so he managed Xiansheng Temple again.
Ascending the Dharma hall, he said: Bodhidharma of Shaolin Temple faced the wall for nine years, and his words spread throughout the world. Shakyamuni Buddha spoke the Dharma for forty-nine years, but in reality, he did not say a single word.
。多不在添。少不在減。今日東山。與他踢翻窠臼。不刻華文。不書梵篆。直是個無文印子。尋常逢逆則譏訶怒罵。遇順則四海春風。兄弟們。猶道者漢。麵皮少黃黑在。然則畢竟添多即是。減少即是。有人緇素得出。許伊具一隻眼。緇素不出。亦許伊具一隻眼。為甚麼。且要賞罰分明。
上堂。舉瑯玡問舉上座。近離甚處因緣畢。師曰。眾兄弟。向二尊宿舌頭上。打得個鞦韆過來。方得知道出常情。非特不被是非絆卻。且能即是非。而作佛事。其或未然。君向西秦。我之東魯。
少參。興化擯維那。要顯吾道一貫。大顛打首座。始信教外別傳。我顯聖者里。有時。綿包特石。拶得萬象成狂。天上有星皆拱北有時。鐵裹胡蔥。逼得千林盡蘗。人間無水不朝東。驀豎拂子曰。尚有者個。不與諸人道破。何故。擲下拂子曰。海神知貴不知價。留與人間光照夜。
小參。立功勛存照用。大似緣木求魚。收視聽黜聰明。何異牯牛取乳。又道。道。非見聞覺知。不離聲色言語。據如上說。且道。畢竟如何行履。始得恰好。良久曰。路逢死蛇莫打殺。無底籃子盛將歸。
除夕小參。三十六旬。渾具吉㐫悔吝。七十二候。無非加減乘除。須知云里千峰自秀。劫前萬象常新。寒松帶露。亭亭獨立巖頭。修竹欺
霜。凜凜全超物外。諸人曏者里。倒斷得一回。年年是好年。日日是好日。其或未然。來朝更有新條在。惱亂春風卒未休 舉僧問風穴。塵鹿成群。如何射得塵中塵。穴云。釣船載到瀟湘岸。氣咽無聊問白鷗。頌曰。帝遠天高罵至尊。偶逢國士降絲綸。詔宣率土歸皇化。羽族銜蘆過雁門。
舉僧問投子。三身中。那一身說法。子彈指一下。頌曰。鳥啼花落昧當人。說法何曾假數身。折箸拈來旋北海。魚龍方識水為親。
舉青林虔。因僧問學人竟往時如何。師著語曰。切忌流連忘返。林雲。死蛇當大路。勸子。莫當頭拍奶諕小兒。僧云。當頭時。如何拚命吃河鲀。林雲。喪子命根。今日堂中。幾人喪身失命。僧云。不當頭時。如何燒卻了也。林雲。亦無迴避處。滿眼滿耳沒軌跡。僧云。正恁么時。如何弗得黏皮帶骨。林雲。失卻了也。船不漏針。僧云。畢竟向甚麼處去。果然果然。林雲。草深無覓處。打則打了。你還見么。僧云。和尚也須堤防。引得孩兒會打爺。林撫掌云。一等是個毒氣。慷慨殺身易。從容就義難。復曰。山僧與么批判。諸人且作么生會。良久曰。借問漁舟何處去。夜深依舊宿蘆花。
師行道一十五載。視人無高下。接物善權變。其住院領眾。威而不猛。寬而有節。秘重大法。不輕
【現代漢語翻譯】 現代漢語譯本： 霜，凜冽清寒完全超脫于塵世之外。各位，在這裡，要徹底斷絕一切念頭。年年都是好年，日日都是好日。如果不是這樣，來日還有新的生機萌發，惱人的春風終究不會停止。
有僧人問風穴禪師：『塵世間的鹿聚整合群，如何射中塵中的塵？』風穴禪師回答：『釣船載到瀟湘岸，氣悶無聊地詢問白鷗。』 頌詞說：『帝王遙遠，天高難及，可以大膽地批評至尊。偶爾遇到賢士，奉旨前來。詔令頒佈，天下歸順皇化，羽族口銜蘆葦飛過雁門關（宋朝邊關）。』（980年-987年）
有僧人問投子禪師：『三身（佛的三種化身，即法身、報身、應身）中，哪一身說法？』投子禪師彈指一下。 頌詞說：『鳥啼花落，令人迷惑不解。說法何曾需要憑藉哪一身？即使折斷筷子也能攪動北海，魚龍這才認識到水是它們的親人。』
青林虔禪師，因為有僧人問：『學人最終歸宿如何？』禪師開示說：『切忌流連忘返。』青林禪師說：『死蛇橫在大路中間，勸你不要迎頭拍打，像用乳房嚇唬小孩一樣。』僧人問：『迎頭拍打時，如何拚命吃河豚？』青林禪師說：『喪失性命的根源。』今天堂中，有多少人喪身失命？僧人問：『不迎頭拍打時，如何燒掉它？』青林禪師說：『也無處迴避，滿眼滿耳都找不到軌跡。』僧人問：『正在這個時候，如何才能不黏皮帶骨？』青林禪師說：『已經失去了。船不漏針。』僧人問：『最終要到哪裡去？果然如此。』青林禪師說：『草深難覓，打了也就打了，你還看見了嗎？』僧人說：『和尚也要提防，引得孩子學會打父親。』青林禪師拍手說：『同樣都是毒氣。慷慨赴死容易，從容就義難。』又說：『山僧這樣評判，各位打算如何理解？』良久說：『請問漁船要到哪裡去？夜深了依舊停宿在蘆花叢中。』
禪師修行十五年，對待人沒有高低貴賤之分，接物處事善於權宜應變。他主持寺院，帶領大眾，威嚴而不兇猛，寬厚而有節制，珍視重大佛法，不輕易傳授。 English version: Frost, chilling and completely detached from the mundane world. Everyone, here, must completely sever all thoughts. Every year is a good year, every day is a good day. If not, new life will sprout tomorrow, and the disturbing spring breeze will not cease.
A monk asked Zen Master Fengxue: 'Deer in the dusty world gather in groups, how to shoot the dust within the dust?' Zen Master Fengxue replied: 'The fishing boat carries to the shore of Xiaoxiang, asking the white gulls with boredom.'
The verse says: 'The emperor is far away, and the sky is high and unreachable, so you can boldly criticize the supreme. Occasionally, a virtuous person is encountered, coming with an imperial decree. The decree is issued, and the world submits to the imperial transformation, and the feathered tribe carries reeds in their mouths and flies over Yanmen Pass (border pass of the Song Dynasty).' (980-987 AD)
A monk asked Zen Master Touzi: 'Among the three bodies (the three bodies of the Buddha, namely Dharmakaya, Sambhogakaya, and Nirmanakaya), which body preaches the Dharma?' Zen Master Touzi snapped his fingers.
The verse says: 'The singing of birds and the falling of flowers confuse people. Has preaching the Dharma ever needed to rely on any particular body? Even breaking chopsticks can stir the North Sea, and the fish and dragons then realize that water is their kin.'
Zen Master Qinglin Qian, because a monk asked: 'What is the ultimate destination of a learner?' The Zen master instructed: 'Avoid lingering and forgetting to return.' Zen Master Qinglin said: 'A dead snake lies in the middle of the road, I advise you not to hit it head-on, like scaring a child with breasts.' The monk asked: 'When hitting head-on, how to desperately eat pufferfish?' Zen Master Qinglin said: 'The root of losing one's life.' How many people in the hall today have lost their lives? The monk asked: 'When not hitting head-on, how to burn it?' Zen Master Qinglin said: 'There is also no place to avoid, the eyes and ears are full of traces.' The monk asked: 'At this very moment, how can one not stick to the skin and bones?' Zen Master Qinglin said: 'It has already been lost. The boat does not leak a needle.' The monk asked: 'Where will it ultimately go? Indeed.' Zen Master Qinglin said: 'The grass is deep and hard to find, it is beaten and beaten, do you still see it?' The monk said: 'The abbot must also be careful, leading the child to learn to beat his father.' Zen Master Qinglin clapped his hands and said: 'It is the same poisonous gas. It is easy to die generously, but difficult to die calmly.' He also said: 'The mountain monk judges like this, how do you plan to understand it?' After a long time, he said: 'May I ask where the fishing boat is going? It still stays in the reed flowers late at night.'
The Zen master practiced for fifteen years, treating people without distinction of high or low, and was good at adapting to circumstances in dealing with things. He presided over the monastery and led the public, with dignity but not ferocity, generosity but with moderation, cherishing the great Dharma and not easily transmitting it.
【English Translation】 Frost. The biting cold completely transcends the mundane world. All of you here must sever all thoughts completely. Every year is a good year, every day is a good day. If not, new branches will sprout tomorrow, and the disturbing spring breeze will not cease.
A monk asked Fengxue (Zen master's name) : 'Deer gather in groups in the dusty world. How can one shoot the dust within the dust?' Fengxue replied, 'The fishing boat carries to the shore of Xiaoxiang, asking the white gulls with boredom.'
The verse says: 'The emperor is far away, and the sky is high and unreachable, so one can boldly criticize the supreme. Occasionally, a virtuous person is encountered, coming with an imperial decree. The decree is issued, and the world submits to the imperial transformation, and the feathered tribe carries reeds in their mouths and flies over Yanmen Pass (a border pass in the Song Dynasty).' (980-987 AD)
A monk asked Touzi (Zen master's name): 'Among the three bodies (Trikaya, the three bodies of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya), which body preaches the Dharma?' Touzi snapped his fingers.
The verse says: 'The singing of birds and the falling of flowers obscure the truth for people. Has preaching the Dharma ever relied on any of the three bodies? Even breaking chopsticks can stir the North Sea, and the fish and dragons then recognize that water is their kin.'
Qinglin Qian (Zen master's name), because a monk asked: 'What will happen when a learner ends up?' The master said: 'Avoid lingering and forgetting to return.' Lin said: 'A dead snake lies in the middle of the road, I advise you not to hit it head-on, like scaring a child with breasts.' The monk asked: 'When hitting head-on, how to desperately eat pufferfish?' Lin said: 'The root of losing one's life.' How many people in the hall today have lost their lives? The monk asked: 'When not hitting head-on, how to burn it?' Lin said: 'There is also no place to avoid, the eyes and ears are full of traces.' The monk asked: 'At this very moment, how can one not stick to the skin and bones?' Lin said: 'It has already been lost. The boat does not leak a needle.' The monk asked: 'Where will it ultimately go? Indeed.' Lin said: 'The grass is deep and hard to find, it is beaten and beaten, do you still see it?' The monk said: 'The abbot must also be careful, leading the child to learn to beat his father.' Lin clapped his hands and said: 'It is the same poisonous gas. It is easy to die generously, but difficult to die calmly.' He also said: 'The mountain monk judges like this, how do you plan to understand it?' After a long time, he said: 'May I ask where the fishing boat is going? It still stays in the reed flowers late at night.'
The master practiced the Way for fifteen years, treating people without distinction of high or low, and was good at adapting to circumstances in dealing with things. He presided over the monastery and led the public, with dignity but not ferocity, generosity but with moderation, cherishing the great Dharma and not lightly.
以隋珠彈雀。鞭龍撻象。摧鋒破堅。概出諸從容指顧間。言到行到。宗通說通。誠不虛博山之預識也。崇禎壬午夏。示微疾絕食旬餘。而示誨談笑。不異平昔。六月十六寅刻。說偈而化。壽五十二。臘二十五。塔全身於顯聖之南山。
紹興府香雪庵具足明有禪師
會稽楊氏子。弱齡事親至孝。父病。嘗割股救之。年廿二出家。參唸佛是誰。聞雲門家法。迥別諸方。遂往參焉。聞僧舉北斗面南看話。疑情頓發。一日殿上經行次。舉首見前山。豁然大悟。述偈呈門曰。虛空粉碎無偏正。大地平沉孰是親。從今了卻相思債。石虎泥牛笑轉新。門印以偈曰。孝為至道之先。孰能於此兩兼。時中護念如是。諸佛慧命可全。當天啟乙丑也。后出住上虞香雪。
斷拂老人問。古人道。堪與佛祖為師。未審。佛祖又學個甚麼。師曰。佛祖。聻。拂曰。與佛祖為師。聻。師曰。黃山谷後園種菜。拂曰。不問佛。不問祖。不管你佛。不管你祖。速道速道。師曰。東村桃樹。西隴梅花。
僧問。久滯不通時如何。師曰。數珠在手。曰音聲未息時如何。師曰。葶藶子。曰六窗未凈時如何。師曰。相見了也。
示寂日。像田問。古人云。病有不病者。如何是不病者。師默然田。曰恁么莫便是那。師曰。三十棒領。
【現代漢語翻譯】 現代漢語譯本： 用隋侯之珠（Suihou's Pearl，古代珍貴的寶珠）彈打麻雀，用鞭子抽打龍和大象，摧毀敵人的鋒芒，攻破堅固的堡壘，這些都出自從容不迫的指揮之間。說到做到，通達禪宗的根本，也善於用言語表達，確實不辜負博山（Boshan，人名）之前的預見。崇禎壬午年（1642年），示現輕微的疾病，絕食十多天，但開示教誨、談笑如常。六月十六日寅時，說完偈語后圓寂，享年五十二歲，僧臘二十五年。全身舍利塔建在顯聖寺南山。
紹興府香雪庵具足明有禪師
是會稽楊氏之子。年幼時侍奉父母非常孝順，父親生病，曾經割下自己的肉來救治。二十二歲出家，參究『唸佛是誰』的話頭。聽說雲門宗的家風，迥然不同于其他宗派，於是前去參學。聽到僧人舉『北斗面南看』的話頭，疑情頓發。一天在殿上經行時，抬頭看見前面的山，豁然大悟。作偈呈給雲門宗的禪師說：『虛空粉碎無偏正，大地平沉孰是親。從今了卻相思債，石虎泥牛笑轉新。』雲門宗的禪師用偈語印證說：『孝為至道之先，孰能於此兩兼。時中護念如是，諸佛慧命可全。』那是天啟乙丑年（1625年）。後來出任上虞香雪庵的住持。
斷拂老人問：『古人說，堪與佛祖為師，未審，佛祖又學個甚麼？』禪師說：『佛祖，聻（ní，語氣助詞，表示反問或疑問）。』斷拂老人說：『與佛祖為師，聻？』禪師說：『黃山谷（Huangshangu，人名）後園種菜。』斷拂老人說：『不問佛，不問祖，不管你佛，不管你祖，速道速道。』禪師說：『東村桃樹，西隴梅花。』
僧人問：『久滯不通時如何？』禪師說：『數珠在手。』僧人說：『音聲未息時如何？』禪師說：『葶藶子（tínglìzǐ，一種中藥）。』僧人說：『六窗未凈時如何？』禪師說：『相見了也。』
示寂之日，像田問：『古人云，病有不病者，如何是不病者？』禪師默然。像田說：『恁么莫便是那？』禪師說：『三十棒領。』
【English Translation】 English version: Using the pearl of Suihou (Suihou's Pearl, a precious pearl in ancient times) to shoot sparrows, whipping dragons and elephants, destroying the enemy's sharpest points, and breaking through solid fortresses, all these come from calm and unhurried command. Speaking is followed by action, understanding the essence of Zen, and being good at expressing it in words, truly living up to Boshan's (Boshan, a person's name) previous foresight. In the summer of the Renwu year of Chongzhen (1642), he showed a slight illness and fasted for more than ten days, but his teachings and conversations were as usual. On the sixteenth day of June, at the Yin hour, he passed away after reciting a verse, at the age of fifty-two, with twenty-five years as a monk. His whole body stupa was built on the South Mountain of Xiansheng Temple.
Zen Master Juzu Mingyou of Xiangxue Temple in Shaoxing Prefecture
He was a son of the Yang family of Kuaiji. In his youth, he served his parents with utmost filial piety. When his father was ill, he once cut off his own flesh to save him. At the age of twenty-two, he became a monk and investigated the topic of 'Who is reciting the Buddha's name?' Hearing about the family style of the Yunmen sect, which was very different from other sects, he went to study there. Hearing a monk raise the topic of 'The Big Dipper facing south,' his doubt suddenly arose. One day, while walking in the hall, he looked up and saw the mountain in front, and suddenly realized enlightenment. He wrote a verse and presented it to the Zen master of the Yunmen sect, saying: 'The void is shattered without bias, the earth is leveled, who is close? From now on, the debt of longing is settled, the stone tiger and mud ox laugh and turn new.' The Zen master of the Yunmen sect confirmed it with a verse, saying: 'Filial piety is the first of the supreme path, who can combine both here? Constantly protect and contemplate like this, the wisdom life of all Buddhas can be complete.' That was the Yichou year of Tianqi (1625). Later, he became the abbot of Xiangxue Temple in Shangyu.
The old man Duanfu asked: 'The ancients said, worthy to be a teacher of the Buddhas and ancestors, I wonder, what do the Buddhas and ancestors learn?' The Zen master said: 'Buddhas and ancestors, ní (a particle indicating rhetorical question)?' The old man Duanfu said: 'To be a teacher of the Buddhas and ancestors, ní?' The Zen master said: 'Huangshangu (Huangshangu, a person's name) grows vegetables in the back garden.' The old man Duanfu said: 'I don't ask about Buddhas, I don't ask about ancestors, I don't care about your Buddhas, I don't care about your ancestors, speak quickly, speak quickly.' The Zen master said: 'Peach trees in the east village, plum blossoms in the west ridge.'
A monk asked: 'What if I have been stuck for a long time?' The Zen master said: 'Prayer beads in hand.' The monk said: 'What about when the sound has not stopped?' The Zen master said: 'Lepidium seed (tínglìzǐ, a kind of Chinese medicine).' The monk said: 'What if the six windows are not clean?' The Zen master said: 'We have met.'
On the day of his passing, Xiangtian asked: 'The ancients said, there is sickness that is not sickness, what is not sickness?' The Zen master was silent. Xiangtian said: 'Is that it?' The Zen master said: 'Take thirty blows.'
出自打。田曰。臨末稍頭一句作么生。師喝一喝。田曰。此後如何。師曰。南山云北山雨。
時未有繼嗣。乃以如意法衣法卷。寄斷拂老人。為求法器偈曰。香柏枝分秀。隨緣折一枝。花開香雪遠。何必異苗為。示寂。塔于顯聖之南山。
湖州府弁山瑞白明雪禪師
別號入就。桐城楊氏子。生於萬曆甲申子月廿六。方毀齔。遽脫左髦。事母卓有孝聞。年二十。從九華聚龍剃落。紫柏可。授以毗舍浮佛偈令持。戊申。納戒云棲。庚戌。參雲門。門問。向來作甚麼。師對以持毗舍偈。門曰。四大是假。妄心是空。阿誰拖你者死屍來。師鈍置。疑甚至痛哭抵死。一日聞門舉南泉斬貓話。當下知有。遂將蒲團拋出。門曰。一語下徐州。會隨眾侍門橋上。門曰。溪水潺潺。汝等各道一句看。師曰。敲空有響。擊木無聲。門笑之。越六日。聞鐘聲頓爾大徹。自是有機辨。傑出眾中。丙辰。縛茅皖公山。己未。遍參基隆博山諸老。機語契甚。庚申歸省雲門。明年。屏居天柱峰。癸亥。門擢師為座二座。嗣住靜鐵壁居。有僧請益高峰主人公話。師示以頌曰。打破碧琉璃。卸卻珍御服。枕子開口笑。雙髻罵天目。丙寅秋。復還雲門呈偈。有欲識老胡親的旨。金烏夜半麗中天句。門以為語無滲漏。善解回互。遂付以偈曰
【現代漢語翻譯】 現代漢語譯本 出自打。田曰：『臨末稍頭一句作么生？』（臨濟宗常用語，意為：最後一句怎麼說？）師喝一喝。田曰：『此後如何？』師曰：『南山云，北山雨。』（意為：各處有各處的景象，不必強求一致）
當時沒有繼承人，於是將如意、法衣、法卷，寄給斷拂老人，為求法器作偈說：『香柏枝分秀，隨緣折一枝。花開香雪遠，何必異苗為？』（意為：順其自然，不必強求）示寂（圓寂）。塔在顯聖寺的南山。
湖州府弁山瑞白明雪禪師
別號入就，桐城楊氏之子，生於萬曆甲申年（1644年）子月二十六。剛掉牙時，就自己剃了頭髮。侍奉母親非常孝順。二十歲時，在九華聚龍寺剃度出家。紫柏可禪師，授予他毗舍浮佛（過去七佛之一）的偈語讓他持誦。萬曆戊申年（1608年），在云棲寺受戒。萬曆庚戌年（1610年），參訪雲門寺。雲門禪師問：『向來作甚麼？』（通常指參禪用功的方法）師回答說持誦毗舍浮佛偈。雲門禪師說：『四大（地、水、火、風）是假的，妄心是空的，是誰拖著你這具死屍來？』師感到困惑，疑情很重，痛哭抵死。一日，聽到雲門禪師舉南泉斬貓的故事，當下有所領悟，於是將蒲團拋出。雲門禪師說：『一語下徐州。』（意為：一語中的）曾跟隨大眾侍奉雲門禪師在橋上。雲門禪師說：『溪水潺潺，你們各自說一句看。』師說：『敲空有響，擊木無聲。』雲門禪師笑了。過了六天，聽到鐘聲忽然大徹大悟。從此才思敏捷，在眾人中傑出。萬曆丙辰年（1616年），在皖公山結茅居住。萬曆己未年（1619年），遍參基隆、博山等老禪師，機鋒應對非常契合。萬曆庚申年（1620年）回到雲門寺。第二年，隱居天柱峰。萬曆癸亥年（1623年），雲門禪師提拔師為座元。後來居住在靜鐵壁。有僧人請教高峰主人公的話，師用頌語開示說：『打破碧琉璃，卸卻珍御服。枕子開口笑，雙髻罵天目。』（意為：放下一切執著，迴歸本真）天啟丙寅年（1626年）秋，再次回到雲門寺呈偈，有『欲識老胡親的旨，金烏夜半麗中天』的句子。雲門禪師認為他的話語沒有漏洞，善於回互，於是付給他偈語說：
【English Translation】 English version From striking. Tian said, 'What is the last sentence?' The master shouted once. Tian said, 'What about after this?' The master said, 'The clouds of the Southern Mountain, the rain of the Northern Mountain.'
At that time, there was no successor, so he sent the Ruyi (a scepter symbolizing good fortune), Dharma robe, and Dharma scroll to Elder Duanfu, composing a verse to seek a Dharma vessel: 'The fragrant cypress branch divides its beauty, break off a branch according to circumstances. The flowers bloom, the fragrance of snow is far away, why necessarily seek a different seedling?' He passed away (entered Nirvana). The stupa is located on the Southern Mountain of Xiansheng Temple.
Chan Master Ruibai Mingxue of Bianshan Mountain, Huzhou Prefecture
His alias was Rujiu, son of the Yang family of Tongcheng, born on the 26th day of the Zi month in the Jia Shen year of the Wanli reign (1644). When he was just losing his baby teeth, he shaved off his left hair tuft. He served his mother with remarkable filial piety. At the age of twenty, he was tonsured at Julong Temple in Jiuhua Mountain. Chan Master Zibai Ke, gave him the verse of Buddha Vipassī (one of the past seven Buddhas) to uphold. In the Wu Shen year of the Wanli reign (1608), he received the precepts at Yunqi Temple. In the Geng Xu year of the Wanli reign (1610), he visited Yunmen Temple. Chan Master Yunmen asked, 'What have you been doing all along?' The master replied that he was upholding the verse of Buddha Vipassī. Chan Master Yunmen said, 'The four elements (earth, water, fire, wind) are false, the deluded mind is empty, who is dragging your corpse here?' The master was confused, his doubt was very strong, and he cried bitterly to the point of death. One day, hearing Chan Master Yunmen tell the story of Nanquan cutting the cat, he immediately had some understanding, so he threw out his meditation cushion. Chan Master Yunmen said, 'One word reaches Xuzhou.' He once served Chan Master Yunmen on a bridge with the assembly. Chan Master Yunmen said, 'The stream water is gurgling, let each of you say a sentence.' The master said, 'Knocking on emptiness has a sound, striking wood is silent.' Chan Master Yunmen smiled. After six days, hearing the sound of the bell, he suddenly had a great enlightenment. From then on, he was quick-witted and outstanding among the crowd. In the Bing Chen year of the Wanli reign (1616), he built a thatched hut on Wan Gong Mountain. In the Ji Wei year of the Wanli reign (1619), he visited the elders of Jilong and Boshan, and his responses were very harmonious. In the Geng Shen year of the Wanli reign (1620), he returned to Yunmen Temple. The following year, he lived in seclusion on Tianzhu Peak. In the Gui Hai year of the Wanli reign (1623), Chan Master Yunmen promoted the master to the position of chief seat. Later, he lived in Jing Tiebi. A monk asked about the words of the protagonist of Gaofeng, and the master instructed with a verse, saying: 'Break the blue glass, take off the precious imperial robes. The pillow opens its mouth and laughs, the double buns scold the Tianmu.' (Heavenly Eye) In the autumn of the Bing Yin year of the Tianqi reign (1626), he returned to Yunmen Temple again and presented a verse, with the sentence 'If you want to know the true meaning of old Hu (Bodhidharma), the golden crow shines in the middle of the sky at midnight.' Chan Master Yunmen thought that his words had no loopholes and were good at reciprocity, so he gave him a verse, saying:
。誕生原是妄安名。空里栽花忒現成。滿口道來無可道。威音那畔少知音。無何。門逝。眾推師繼席。當崇禎己巳冬也。庚午。剪榛湖州弁山。復古龍華寺。至若越之戒珠延慶。湖之白雀。臺之護國。則以其請應之。丙子。遁隱贛州崆峒。庚辰。建安王。迎主洪都百丈。住世七坐道場。
上堂。開疆展土。彌勒樓現於當處。伐木誅茅。普光殿建在目前。一任朝野高人。出出入入。乾坤道者。往往來來。性海悟于剎那。行門成於頃爾。正恁么時。煙霞散彩。日月舒光則且置。祇如成家樂業一句。作么生道。四海水云明正化。萬邦黎庶樂無為。
上堂。覿面無向背。當處絕遮攔。無向背處。嚴密不通風。絕遮攔時。行藏難著眼。直得三際凝然。十方不隔。者里要用便用。棒喝交馳彰祖令。要歇便歇寂然無縫顯單傳。大眾。正偏兼帶則且置。不涉離微一句。作么生舉。卓拄杖曰。鐵馬騎牛騰碧漢。烏龜跨鶴上崑崙。
上堂。飄零黃葉。振古佛之家風。遊衍行雲。顯當人之面目。快睹戒珠𠒼耀。爐岳崔巍。一道神光。貫徹今古。雖然。更須知有轉身一路。且作么生是轉身一路。化功歸己琴堂冷。退位朝君古殿寒。
上堂。一葉扁舟浪里顛。絲綸拋去看浮錢。鉤頭若得錦鱗現。不負漁翁冒曉煙。以拂子
【現代漢語翻譯】 現代漢語譯本：誕生原本只是虛妄安立的名稱。在空中栽花，顯得特別容易成功。滿口說來，卻沒有什麼可以說的。威音王佛（過去七佛之首）那邊缺少知音。沒有辦法。門人逝世。大家推舉師父繼承席位，當時是崇禎己巳年（1629年）的冬天。庚午年（1630年），在湖州弁山砍伐草木，恢復了古老的龍華寺。至於越地的戒珠寺、延慶寺，湖州的白雀寺，臺州的護國寺，都是因為他們的請求而應允的。丙子年（1636年），隱遁在贛州崆峒山。庚辰年（1640年），建安王迎接師父到洪都百丈寺，住世期間在七個道場弘法。
上堂說法。開闢疆土，彌勒樓就顯現在當下。砍伐樹木，普光殿就建立在眼前。任憑朝廷和民間的高人，出出入入。乾坤道的修行者，往往來來。自性之海在剎那間覺悟，修行之門在頃刻間成就。正在這個時候，煙霞散發光彩，日月舒展光芒，這些且先放在一邊。只如『成家立業』這一句，該怎麼說呢？四海之內，風平浪靜，彰顯正道的教化，萬國百姓，安居樂業，享受無為的快樂。
上堂說法。面對面沒有方向和背離，當下之處沒有遮擋和阻攔。沒有方向和背離之處，嚴密得不透風。沒有遮擋和阻攔時，行蹤難以捉摸。直接達到三際（過去、現在、未來）凝固，十方（東、西、南、北、上、下、東南、西南、東北、西北）不隔絕的境界。這裡需要用就用，棒喝交加，彰顯祖師的法令和教誨。需要休息就休息，寂然無縫，顯現單傳的心印。各位。正和偏兼顧且先放在一邊，不涉及離微（細微之處）這一句，該怎麼說呢？拄著拄杖說：鐵馬騎著牛在碧藍的天空中飛騰，烏龜跨著鶴登上崑崙山。
上堂說法。飄零的黃葉，展現了古老佛家的家風。遊動的行雲，顯現了修行人的面目。很快就能看到戒珠寺的光芒閃耀，爐峰和岳峰崔巍聳立。一道神光，貫穿古今。雖然如此，更要知道還有轉身的一條路。那麼，什麼是轉身的一條路呢？化育的功勞歸於自身，琴堂顯得冷清，退位朝見君王，古老的殿堂顯得寒冷。
上堂說法。一片小船在波浪里顛簸，拋開絲線，看著漂浮的銅錢。如果鉤頭能夠釣到錦鯉，就不辜負漁翁冒著黎明的煙霧。
【English Translation】 English version: Birth is originally a falsely established name. Planting flowers in the void seems particularly easy to succeed. Speaking volubly, there is nothing that can be said. On the side of Vipassī Buddha (the first of the seven Buddhas of the past), there are few kindred spirits. There was no alternative. When the disciples passed away, the assembly recommended the master to succeed the position. It was the winter of the Chongzhen year of Jisi (1629). In the Gengwu year (1630), he cut down the bushes on Bian Mountain in Huzhou and restored the ancient Longhua Temple. As for Jiezhu Temple and Yanqing Temple in Yue, Baique Temple in Hu, and Huguo Temple in Tai, he responded to their requests.
Ascending the hall to preach. Opening up territory, the Maitreya Pavilion appears right here and now. Felling trees, the Puguang Hall is built before our eyes. Let the eminent people of the court and the common people come and go as they please. The practitioners of the Dao of Qiankun come and go frequently. The sea of self-nature is awakened in an instant, and the gate of practice is accomplished in a moment. At this very moment, let's put aside the colorful clouds and the shining sun for now. How should we say the phrase 'establishing a family and a career'? Within the four seas, the wind and waves are calm, manifesting the righteous teachings, and the people of all nations live in peace and enjoy the happiness of non-action.
Ascending the hall to preach. Face to face, there is no direction or deviation, and in this place, there is no obstruction or barrier. Where there is no direction or deviation, it is so tight that no wind can pass through. When there is no obstruction or barrier, the whereabouts are difficult to grasp. Directly reaching the state where the three times (past, present, and future) are solidified, and the ten directions (east, west, south, north, up, down, southeast, southwest, northeast, northwest) are not separated. Here, use it when needed, with both the stick and the shout, manifesting the ancestral decree and teachings. Rest when needed, silently and seamlessly, revealing the single transmission of the mind seal. Everyone, let's put aside the consideration of both the right and the biased for now. How should we express the phrase 'not involving the subtle'? Holding the staff, he said: The iron horse rides the ox and soars in the blue sky, and the tortoise rides the crane to ascend Mount Kunlun.
Ascending the hall to preach. The drifting yellow leaves display the family style of the ancient Buddhist family. The wandering clouds reveal the face of the practitioner. Soon we can see the light of Jiezhu Temple shining, and the peaks of Lu and Yue towering majestically. A divine light penetrates the past and the present. Although this is so, we must also know that there is still a way to turn around. So, what is the way to turn around? The merit of transformation returns to oneself, and the qin hall appears deserted. Retiring to pay homage to the monarch, the ancient hall appears cold.
Ascending the hall to preach. A small boat is tossed in the waves, casting aside the silk thread and watching the floating coins. If the hook can catch a carp, it will not let down the fisherman who braves the dawn mist.
作垂綸勢曰。莫有負命的鯨鯤么。出來吞啖看。一僧才出。師曰。單鰕只鯉。何足為意。便歸方丈。
小參。一向恁么。一華一彌勒。一葉一釋迦。一向不恁么。三世諸佛。無開口處。歷代祖師。無厝足地。更須知恁么中不恁么。不恁么中卻恁么。不恁么中卻恁么。把住不礙放行。恁么中不恁么。解制何妨結制。所以道。太陽門下。日日三秋。明月堂前。時時九夏。者且置。祇如功位俱隱。正偏不立。又作么生。無陰陽地草常秀。花發寒巖不帶春。
示眾。今日天中佳節。畫龍艾虎鬥額。奪得錦標歸來。特與諸君漏泄。且作么生是漏泄底事。石榴紅似火。楊花白如雪。
示眾。赤水有玄珠。精光生四澤。離婁不可求。罔象偏能得。既得必須護。不護還成失。欲識護珠人。問取幻禪客。大眾護則且置。作么生是珠。喝一喝。
僧問。善財初見文殊。已得根本智。末上又見文殊。是何意旨。師曰。騎虎頭收虎尾。
問。若人識得心。大地無寸土。現前山河大地。是有是無。師曰。鏡里莫攀花。
問。最初威音王佛。參見何人。師曰。胡張三黑李四。
問。桂輪孤朗。為甚麼清光不照。師曰。忘功體更賒。
問。如何是不思議境界。師曰。螺螄吞大象。
問。如何
【現代漢語翻譯】 作垂釣的姿勢說：『難道沒有揹負天命的鯨魚或鯤鵬嗎？出來吞食看看。』一個僧人剛出來，師父說：『小蝦小鯉，何足掛齒。』便回方丈了。
小參時說：『一向是這樣，一花一彌勒（Maitreya，未來佛），一葉一釋迦（Sakyamuni，佛教創始人）。一向不是這樣，三世諸佛，無從開口。歷代祖師，無處立足。更要知道這樣中不是這樣，不是這樣中卻是這樣。不是這樣中卻是這樣，把持住不妨礙放開，這樣中不是這樣，解制不妨礙結制。』所以說：『太陽門下，日日都是秋天；明月堂前，時時都是夏天。』這些且放一邊，如果功與位都隱沒，正與偏都不立，又該怎麼辦？無陰陽的地方草常綠，花開在寒冷的巖石上不帶著春意。
開示大眾：『今天端午佳節，畫龍、艾虎點在額頭，爭奪錦標歸來，特意為各位透露。那麼什麼是透露的事情呢？石榴紅得像火，楊花白得像雪。』
開示大眾：『赤水出產玄珠，精光照耀四方。離婁（Li Lou，傳說中的視力極好的人）無法尋到，罔象（Wangxiang，傳說中的精怪）反而能夠得到。既然得到就必須守護，不守護還會失去。想要認識守護寶珠的人，去問幻禪客。』大眾守護且放在一邊，什麼是寶珠？』喝一聲。
僧人問：『善財童子最初拜見文殊（Manjusri，智慧的象徵），已經得到根本智，最後又拜見文殊，是什麼意思？』師父說：『騎在虎頭上收住虎尾。』
問：『如果人認識了心，大地就沒有一寸土地。眼前的山河大地，是存在還是不存在？』師父說：『鏡子里不要去攀花。』
問：『最初的威音王佛（Vimalakirti，佛名），參見了何人？』師父說：『胡家的張三，黑家的李四。』
問：『桂樹的月亮獨自明亮，為什麼清光不照耀？』師父說：『忘記功勞，本體更加遙遠。』
問：『如何是不思議境界？』師父說：『蝸牛吞大象。』
問：『如何是』
【English Translation】 Assuming a fishing posture, he said, 'Are there any whales or Kunpeng (mythical giant bird) burdened with destiny? Come out and be devoured.' A monk just came out, and the master said, 'Small shrimp and carp, not worth mentioning.' Then he returned to his abbot's room.
During a small assembly, he said, 'Always like this, one flower, one Maitreya (future Buddha), one leaf, one Sakyamuni (founder of Buddhism). Not always like this, Buddhas of the three times have no way to speak. Patriarchs of all ages have nowhere to stand. Moreover, you must know that within 'like this' there is 'not like this,' and within 'not like this' there is 'like this.' Within 'not like this' there is 'like this,' holding on does not hinder letting go, and within 'like this' there is 'not like this,' dissolving restrictions does not hinder establishing restrictions.' Therefore, it is said, 'Under the sun gate, every day is autumn; before the bright moon hall, every moment is summer.' Let's put these aside for now. If merit and position are both hidden, and right and wrong are not established, what should be done? In a place without yin and yang, the grass is always green, and flowers bloom on cold rocks without bringing spring.'
Instructing the assembly: 'Today is the Dragon Boat Festival, drawing dragons and mugwort tigers on the forehead, competing for the brocade banner and returning. I will especially reveal it to you all. So what is the matter being revealed? Pomegranates are as red as fire, and willow catkins are as white as snow.'
Instructing the assembly: 'Chishui produces mysterious pearls, and their brilliant light shines in all directions. Li Lou (legendary person with excellent eyesight) cannot find them, but Wangxiang (a legendary water spirit) can obtain them. Once obtained, they must be protected; if not protected, they will be lost. If you want to know the person who protects the pearl, ask the illusory Chan guest.' Putting aside the protection by the assembly, what is the pearl?' He shouts once.
A monk asked, 'When Sudhana (pilgrim) first met Manjusri (bodhisattva of wisdom), he had already attained fundamental wisdom. What is the meaning of seeing Manjusri again at the end?' The master said, 'Riding the tiger's head and controlling the tiger's tail.'
Asked, 'If a person recognizes the mind, there is not an inch of land on the earth. Are the mountains and rivers before us existent or nonexistent?' The master said, 'Do not try to grasp flowers in a mirror.'
Asked, 'Whom did the very first Vimalakirti Buddha (name of a Buddha) visit?' The master said, 'Zhang San of the Hu family, and Li Si of the Hei family.'
Asked, 'The moon in the cassia tree shines alone, why doesn't its clear light illuminate?' The master said, 'Forgetting merit, the essence is even more distant.'
Asked, 'What is the inconceivable realm?' The master said, 'A snail swallowing an elephant.'
Asked, 'What is'
是本來面目。師曰。紅日上粉墻。曰不會。師曰。光明燦爛。
問。發真歸元者。十方虛空。悉皆銷殞。如何是鎖殞底事。師曰。玉人夢破一聲雞。
師指桃華。問眾曰。靈云見桃華悟道。諸人見桃花。為甚麼不悟道。眾答不契。一僧進曰。和尚見桃花。未審如何。師曰。山僧不解眼花。曰怎奈即今何。師乃作咳𠻳勢曰。山僧有病。出去。
師參學時。無被臥。不解帶者十三年。質樸不文。端方可重。鍛鍊學者。不假辭色。察有志可操者。鉗錘尤加嚴峻。諸方。於法門有所左者。則力辟之。或諫之。師則曰。摧邪輔正。令法久住。吾豈畏刀斧哉。師性倔強。行止自斷。嘗曰。我為法王。於法自在。晚居百丈。風規愈肅。人咸謂大智再來。辛巳穀日。示微疾。領眾益篤。譚論倍常。三月望日。令淨髮。十九。侵晨索浴畢。謂侍僧曰。扶老僧入龕。且搦管書偈曰。來亦無一物。去亦無一物。要知端的意。百丈花梢月。擲筆以手招眾。眾前。師已逝矣。壽五十八。臘三十八。塔全身於弁山龍華寺之右側。
紹興府雁田柳湞居士
山陰人。參雲門。首以日用不得力請示。門曰。但舉個是甚麼看。看來看去。忽地放心。始有個安樂。士為密密提究者有年。一日問。趙州狗子。畢竟是有佛性無佛性
【現代漢語翻譯】 現代漢語譯本 『是本來面目。』（什麼是真正的本來面目？） 師（禪師）曰：『紅日上粉墻。』（紅色的太陽照在白色的墻上。） 曰：『不會。』（不明白。） 師曰：『光明燦爛。』（光明燦爛，這就是本來面目。）
問：『發真歸元者，十方虛空，悉皆銷殞。如何是鎖殞底事？』（已經證悟到本真，迴歸到本源的人，即使十方虛空都消失了，什麼是鎖住這消失的根本呢？） 師曰：『玉人夢破一聲雞。』（美好的夢境被一聲雞鳴打破。）
師指桃華，問眾曰：『靈云見桃華悟道，諸人見桃花，為甚麼不悟道？』（禪師指著桃花，問大家：『靈云禪師因為見到桃花而悟道，你們見到桃花，為什麼不能悟道呢？』） 眾答不契。（大家回答得不合禪意。） 一僧進曰：『和尚見桃花，未審如何？』（一個僧人上前問道：『和尚您見到桃花，又是如何呢？』） 師曰：『山僧不解眼花。』（禪師說：『老僧我並沒有眼花。』） 曰：『怎奈即今何？』（僧人說：『那現在又該如何呢？』） 師乃作咳𠻳勢曰：『山僧有病，出去。』（禪師於是做出咳嗽的樣子說：『老僧我生病了，出去吧。』）
師參學時，無被臥，不解帶者十三年。（禪師在參學的時候，沒有被子睡覺，十三年都不曾解開衣帶。） 質樸不文，端方可重。（質樸不加修飾，品行端正值得敬重。） 鍛鍊學者，不假辭色。（磨練學人，不假借好臉色。） 察有志可操者，鉗錘尤加嚴峻。（觀察到有志向可以造就的人，就更加嚴厲地錘鍊。） 諸方，於法門有所左者，則力辟之。（對於其他地方，在佛法上有偏差的，就極力駁斥。） 或諫之，師則曰：『摧邪輔正，令法久住，吾豈畏刀斧哉？』（有人勸諫他，禪師就說：『摧毀邪惡，輔助正義，使佛法長久住世，我難道會害怕刀斧嗎？』） 師性倔強，行止自斷。（禪師性格倔強，行為果斷。） 嘗曰：『我為法王，於法自在。』（曾經說過：『我為法中之王，對於佛法運用自如。』） 晚居百丈，風規愈肅。（晚年居住在百丈山，風範更加嚴肅。） 人咸謂大智再來。（人們都說他是大智禪師再來。） 辛巳（861）穀日，示微疾。（唐僖宗乾符六年辛巳（861）的穀雨那天，示現輕微的疾病。） 領眾益篤，譚論倍常。（帶領大眾更加懇切，談論佛法比平時更多。） 三月望日，令淨髮。（三月十五，讓人剃頭。） 十九，侵晨索浴畢。（十九日清晨，洗浴完畢。） 謂侍僧曰：『扶老僧入龕。』（對侍者說：『扶老僧進入龕中。』） 且搦管書偈曰：『來亦無一物，去亦無一物，要知端的意，百丈花梢月。』（並且拿起筆寫下偈語：『來時沒有帶來一物，去時也沒有帶走一物，想要知道真正的意義，就在百丈山花梢上的月亮。』） 擲筆以手招眾。（扔下筆，用手招呼大家。） 眾前，師已逝矣。（大家來到面前，禪師已經去世了。） 壽五十八，臘三十八。（享年五十八歲，僧臘三十八年。） 塔全身於弁山龍華寺之右側。（全身舍利塔在弁山龍華寺的右側。）
紹興府雁田柳湞居士
山陰人，參雲門。（柳湞居士是山陰人，參學于雲門文偃禪師。） 首以日用不得力請示。（最初因為日常修行不得力而請教。） 門曰：『但舉個是甚麼看。』（雲門禪師說：『你隨便舉一個例子來看看。』） 看來看去，忽地放心。（看了又看，忽然放下。） 始有個安樂。（才開始有了安樂。） 士為密密提究者有年。（柳湞居士為此秘密地參究多年。） 一日問：『趙州狗子，畢竟是有佛性無佛性？』（有一天問道：『趙州禪師說的狗子，到底是有佛性還是沒有佛性？』）
【English Translation】 English version 'It is the original face.' (What is the true original face?) The Master (Zen master) said: 'The red sun rises on the white wall.' (The red sun shines on the white wall.) He said: 'I don't understand.' (I don't understand.) The Master said: 'Bright and brilliant.' (Bright and brilliant, this is the original face.)
Asked: 'Those who awaken to the true and return to the source, the ten directions of emptiness, all vanish. What is the matter of locking up this vanishing?' The Master said: 'A jade person's dream is broken by the sound of a rooster.' (A beautiful dream is broken by the sound of a rooster.)
The Master pointed to the peach blossoms and asked the assembly: 'Lingyun (Yunyan Tansheng) attained enlightenment upon seeing the peach blossoms. You all see the peach blossoms, why don't you attain enlightenment?' The assembly's answers did not accord with Zen. A monk stepped forward and said: 'Venerable Master, how do you see the peach blossoms?' The Master said: 'This old monk does not suffer from blurred vision.' He said: 'What about right now?' The Master then made a coughing gesture and said: 'This old monk is ill, leave.'
When the Master was studying, he slept without blankets and did not loosen his belt for thirteen years. He was simple and unadorned, upright and worthy of respect. He trained students without pretense. Observing those with the will to be molded, he hammered and forged them even more rigorously. Regarding those in other places who deviated from the Dharma, he strongly refuted them. When someone advised him against it, the Master would say: 'Destroying evil and supporting the righteous, allowing the Dharma to abide long, how could I fear knives and axes?' The Master was stubborn and made his own decisions. He once said: 'I am the Dharma King, free in the Dharma.' In his later years, residing at Baizhang (Mount Baizhang), his demeanor became even more solemn. People all said that Great Wisdom (Dazhi) had returned. On the Grain Rain day of the Xin Si year (861), he showed a slight illness. He led the assembly with even greater sincerity, and his discussions were more frequent than usual. On the fifteenth day of the third month, he ordered his hair to be shaved. On the nineteenth, after finishing his morning bath, he said to the attendant monk: 'Help this old monk into the niche.' And he took up a brush and wrote a verse, saying: 'Coming, there is not a single thing; going, there is not a single thing. If you want to know the true meaning, it is the moon on the treetops of Baizhang.' He threw down the brush and beckoned to the assembly with his hand. When the assembly came before him, the Master had already passed away. He lived to the age of fifty-eight, with thirty-eight years as a monk. His whole-body stupa is to the right of Longhua Temple on Bian Mountain.
Layman Liu Zhen of Yantian, Shaoxing Prefecture
A native of Shanyin, he studied with Yunmen (Yunmen Wenyan). Initially, he sought instruction because he felt powerless in his daily practice. Yunmen said: 'Just give an example and let me see.' Looking and looking, he suddenly let go. Only then did he find peace. The Layman secretly investigated this for many years. One day he asked: 'Does the dog of Zhaozhou (Zhaozhou Congshen), after all, have Buddha-nature or not?'
。門抗聲曰。道甚麼。士擬舉。門趨步便歸方丈。士隨入方丈曰。不是柳湞。幾成錯過。門曰。放你三十棒。他日又問。世尊升座意旨。為覆在白椎處下座處。門隨與一掌。士曰。分明勾賊破家。門曰。還要第二掌那。士舉張天覺頌本因緣請判。門曰。判且置。如何是頌本。士擬議。門一喝曰。喚作頌本則瞎。一日呈偈曰。是甚麼有些些。對著家君莫問爺。金不博金隨處使。從來常御白牛車。門曰。且道。甚處是趙州勘破婆子處。士曰。壁外蓋茅屋。門曰。不是更道。士曰。雷聲甚大。雨點全無。門曰。不通道。
南昌府葉曇茂居士
參雲門有省。值普茶次。出曰。曇茂昨日偏眾解制了也。門合掌曰。恭喜。士曰。和尚莫涂污人好。門曰。如何是解制的事。士曰。仲冬嚴寒。請和尚萬福。門曰。似則似。是則未是。士曰。大眾散去。遂歸位。門頷之。后以母老。歸里養親有年。覺浪盛說法上藍。時士過訪次。盛問。雲門得力句。還記得么。士曰。當時恨不唧𠺕。盛曰。如今又作么生。士曰。卻放過和尚一著。盛曰。咦。
續燈正統卷三十九 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷四十
南海普陀嗣祖沙門西蜀 性統 編集
曹洞宗
【現代漢語翻譯】 門抗聲問道：『說什麼？』士人正要開口，雲門便快步走回方丈。士人跟進方丈說：『若不是柳湞，幾乎錯過了。』雲門說：『饒你三十棒。』他日又問：『世尊升座意旨，是在白椎處還是下座處？』雲門隨即打了他一掌。士人說：『分明是勾結賊人敗壞家業。』雲門說：『還要第二掌嗎？』士人拿出張天覺的頌本因緣請雲門評判。雲門說：『評判且放一邊，什麼是頌本？』士人猶豫不決。雲門一聲喝道：『稱作頌本就瞎了眼。』一日，士人呈上一偈說：『是什麼有些些，對著家君莫問爺。金不博金隨處使，從來常御白牛車。』雲門說：『且說，哪裡是趙州勘破婆子的地方？』士人說：『墻外蓋茅屋。』雲門說：『不是，再說。』士人說：『雷聲甚大，雨點全無。』雲門說：『不相通道。』
南昌府葉曇茂居士
參拜雲門（Yunmen，禪宗大師）後有所領悟。適逢普茶時節，葉曇茂站出來說：『曇茂昨日已經偏眾解制了。』雲門合掌說：『恭喜。』葉曇茂說：『和尚莫要玷污人。』雲門說：『如何是解制的事？』葉曇茂說：『仲冬嚴寒，請和尚萬福。』雲門說：『像則像，是則未是。』葉曇茂說：『大眾散去。』於是回到自己的位置。雲門點頭認可。後來因為母親年老，回家鄉贍養父母多年。覺浪盛在上藍說法時，葉曇茂前去拜訪。覺浪盛問：『雲門得力句，還記得嗎？』葉曇茂說：『當時恨不得立刻明白。』覺浪盛說：『如今又怎麼樣呢？』葉曇茂說：『卻放過和尚一著。』覺浪盛說：『咦。』
續燈正統卷三十九 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷四十
南海普陀嗣祖沙門西蜀 性統 編集
曹洞宗
【English Translation】 The monk countered loudly, saying, 'What are you saying?' As the scholar was about to speak, Yunmen (雲門, a Chan master) quickly returned to his abbot's quarters. The scholar followed him into the abbot's quarters and said, 'If it weren't for Liu Zhen, I would have almost missed you.' Yunmen said, 'I'll spare you thirty blows.' Another day, he asked, 'What is the meaning of the World-Honored One ascending the seat, whether at the place of striking the gavel or the place of descending from the seat?' Yunmen immediately slapped him. The scholar said, 'It's clearly colluding with thieves to ruin the family business.' Yunmen said, 'Do you want a second slap?' The scholar took out Zhang Tianjue's commentary on the causes and conditions and asked Yunmen to judge it. Yunmen said, 'Let's put the judgment aside for now. What is the commentary?' The scholar hesitated. Yunmen shouted, 'Calling it a commentary is blinding yourself.' One day, the scholar presented a verse, saying, 'What is it that is somewhat, don't ask father in front of the family head. Gold that doesn't gamble gold can be used anywhere, always riding the white ox cart.' Yunmen said, 'Tell me, where is the place where Zhao Zhou (趙州, a Chan master) discerned the old woman?' The scholar said, 'A thatched hut outside the wall.' Yunmen said, 'No, say it again.' The scholar said, 'The thunder is very loud, but there are no raindrops at all.' Yunmen said, 'I don't believe it.'
Layman Ye Tanmao of Nanchang Prefecture
Had an awakening after visiting Yunmen (雲門, a Chan master). Coinciding with the Universal Tea Ceremony, Ye Tanmao came forward and said, 'Tanmao has already completed the partial release of restrictions yesterday.' Yunmen put his palms together and said, 'Congratulations.' Ye Tanmao said, 'Venerable Monk, don't defile people.' Yunmen said, 'What is the matter of releasing restrictions?' Ye Tanmao said, 'In the severe cold of midwinter, please accept the Venerable Monk's ten thousand blessings.' Yunmen said, 'It's similar, but not quite right.' Ye Tanmao said, 'The assembly disperses.' Then he returned to his seat. Yunmen nodded in approval. Later, because his mother was old, he returned to his hometown to care for his parents for many years. When Juelang Sheng (覺浪盛, a monk) was expounding the Dharma at Shanglan, Ye Tanmao went to visit him. Juelang Sheng asked, 'Do you still remember Yunmen's (雲門, a Chan master) powerful saying?' Ye Tanmao said, 'At that time, I regretted not understanding it immediately.' Juelang Sheng said, 'What about now?' Ye Tanmao said, 'But I let the Venerable Monk off the hook.' Juelang Sheng said, 'Hmm.'
Continued Lamp Transmission, Zhengtong (正統) Era, Volume 39 卍 New Continued Collection, Volume 84, No. 1583, Continued Lamp Transmission, Zhengtong (正統) Era
Continued Lamp Transmission, Zhengtong (正統) Era, Volume 40
Compiled by Monk Xing Tong (性統), Successor of the Ancestors of Putuo in the South Sea, from Western Shu
Caodong School
大鑒下第三十七世
博山來禪師法嗣
廣信府博山雪關智訚禪師
本郡上饒傅氏子。父喪早。八歲辭母。依景德傳出家。傳矜師體羸。令頂禮大士號。一夜獲大士摩頂。肢節漸強。及覽群書。無不意了。第閱壇經。有火燒海底句。不明。遂疑之。年廿六。參博山。山令看船子藏身處沒軌跡。沒軌跡處莫藏身話。久之。一日于槽廠。見磨鼻拽脫。忽然有省。以偈呈山曰。直下相逢處。由來絕覆藏。舌頭元是肉。嚼碎也無妨。山曰。子參得禪也。吾助汝喜。示以偈。有未及朝天子。回機卻有妨句。因矢志服役。曉夕無違。一日侍山。山指衲衣曰。此是壽昌老漢的。我嘗以一偈博得。子能如我。當不子惜。師曰。莫是師翁睡著。被和尚竊來。山曰。子試竊看。師立成五頌。山曰。據子見處。天下人攔把不住。我者里未肯點頭在。師曰。謝和尚衲衣。便出。山一日謂師曰。子根利。當鈍卻利。使死卻全心始得。師拜受。即掩關六載。關中懸大鏡。日坐對之。才覺業識心起。無明發現。便指鏡中唾罵。凡紙筆書籍之類概不畜。唯以一念萬年萬年一念是計。忽一日作雪關歌。倩人寫呈山。山為擊節稱善。令開關。說偈贈之曰。始行大事六年雪。頓入圓明一片冰。今日幸親無縫塔。掣開關鎖萬千層。旋命師秉
【現代漢語翻譯】 現代漢語譯本
大鑒下第三十七世 博山來禪師法嗣 廣信府博山雪關智訚禪師 是本郡上饒傅氏之子。年幼喪父，八歲時告別母親，依從景德傳出家。景德傳禪師憐憫他身體虛弱，讓他禮拜觀世音菩薩的名號。一夜之間，他得到觀世音菩薩摩頂加持，身體逐漸強壯。等到他閱讀各種書籍，沒有不理解的。但當他讀到《壇經》中『火燒海底』的句子時，不明白其中的含義，因此心生疑惑。二十六歲時，參訪博山來禪師。博山來禪師讓他參看『船子藏身處沒軌跡，沒軌跡處莫藏身』的話頭。很久以後，有一天在槽廠，他看到磨的鼻子脫落，忽然有所領悟，於是作偈呈給博山來禪師說：『直下相逢處，由來絕覆藏。舌頭元是肉，嚼碎也無妨。』博山來禪師說：『你參禪參悟了。我為你感到高興。』於是作偈開示他，偈中有『未及朝天子，回機卻有妨』的句子。因此他立志服侍博山來禪師，早晚沒有違背。有一天，他侍奉博山來禪師，博山來禪師指著衲衣說：『這是壽昌老漢的，我曾經用一首偈頌換得。你如果能像我一樣，我就不會吝惜。』智訚禪師說：『莫非是師翁睡著了，被和尚偷來的？』博山來禪師說：『你試試偷看。』智訚禪師立刻寫成五首頌。博山來禪師說：『憑你的見地，天下人攔不住你。但我這裡還不肯點頭。』智訚禪師說：『謝謝和尚的衲衣。』便離開了。有一天，博山來禪師對智訚禪師說：『你的根器銳利，應當鈍化你的銳利，使全心死去才能得到。』智訚禪師拜謝接受。隨即閉關六年，關中懸掛一面大鏡子，每天坐著面對它。才感覺到業識心起，無明煩惱發現，便指著鏡子唾罵。凡是紙筆書籍之類的東西一概不收藏，只以『一念萬年，萬年一念』作為目標。忽然有一天，他作了《雪關歌》，請人寫好呈給博山來禪師。博山來禪師為他擊節稱讚，讓他打開關門，並作偈贈送他說：『始行大事六年雪，頓入圓明一片冰。今日幸親無縫塔，掣開關鎖萬千層。』 於是命令智訚禪師主持寺院。
【English Translation】 English version
The 37th generation from Dajian Dharma successor of Chan Master Boshan Lai Chan Master Xueguan Zhiyin of Boshan, Guangxin Prefecture He was a son of the Fu family from Shangrao in this prefecture. He lost his father early. At the age of eight, he bid farewell to his mother and became a monk under Jingde Chuan. Chan Master Chuan pitied his weak body and instructed him to prostrate to the name of Bodhisattva Mahasthamaprapta (Great Strength Bodhisattva, 大勢至菩薩). One night, he received a blessing of Mahasthamaprapta (大勢至菩薩) touching his head, and his limbs gradually grew stronger. When he read various books, he understood everything. However, when he read the line 'fire burns the bottom of the sea' in the Platform Sutra, he did not understand its meaning, and thus doubts arose in his mind. At the age of twenty-six, he visited Chan Master Boshan Lai. Chan Master Boshan Lai instructed him to contemplate the topic 'The boatman's hiding place has no trace; where there is no trace, do not hide the body.' After a long time, one day at the mill, he saw the nose of the millstone break off, and suddenly he had an awakening. So he presented a verse to Chan Master Boshan Lai, saying: 'Directly meeting at the very spot, originally there is no covering or hiding. The tongue is originally flesh, even if chewed to pieces, it doesn't matter.' Chan Master Boshan Lai said, 'You have attained Chan. I rejoice for you.' Then he gave him a verse of instruction, which included the line 'Before reaching the Son of Heaven, turning the mechanism back is still a hindrance.' Therefore, he vowed to serve Chan Master Boshan Lai, without ever disobeying morning or night. One day, he was attending Chan Master Boshan Lai, who pointed to his patched robe and said, 'This is from old man Shouchang. I once exchanged it for a verse. If you can do as I did, I will not be stingy.' Chan Master Zhiyin said, 'Could it be that the teacher was asleep and the robe was stolen by the monk?' Chan Master Boshan Lai said, 'Try to steal it and see.' Chan Master Zhiyin immediately composed five eulogies. Chan Master Boshan Lai said, 'According to your understanding, no one in the world can stop you. But I have not yet nodded in agreement here.' Chan Master Zhiyin said, 'Thank you for the monk's robe.' Then he left. One day, Chan Master Boshan Lai said to Chan Master Zhiyin, 'Your root is sharp, you should dull your sharpness, and only by making your whole heart die can you attain it.' Chan Master Zhiyin bowed and accepted. Then he entered seclusion for six years, hanging a large mirror in the room, and sitting facing it every day. As soon as he felt the arising of karmic consciousness and the manifestation of ignorance, he would point at the mirror and scold it. He did not keep any paper, pens, or books, but only took 'one thought for ten thousand years, ten thousand years for one thought' as his goal. Suddenly one day, he composed the Snow Gate Song, and asked someone to write it out and present it to Chan Master Boshan Lai. Chan Master Boshan Lai praised him greatly, and ordered him to open the gate of seclusion, and gave him a verse, saying: 'Beginning to practice great matters for six years in the snow, suddenly entering perfect enlightenment, a piece of ice. Today, fortunately, close to the seamless stupa, pulling open the gate lock, ten thousand layers.' Then he ordered Chan Master Zhiyin to preside over the monastery.
拂。晚率眾入室。山問。堂中首座。人天眼目。如何是人天眼目。師曰。頂門上。山曰。還假照鑒也無。師曰。君不見。山曰。不虛參見作家來。師掩耳而出。一日受瀛山請。山堅留。師因問把住時如何。山曰。放開一線。師曰。放開時如何。山曰。把住不容行。師曰。如何是放行中把住。山曰。阇黎看腳下。師曰。如何是把住中放行。山曰。拂子在我手裡。師曰。大善知識。也須讓人。出得羅籠。入得羅籠。山曰。爭奈老僧何。師曰。衝霄還綵鳳。透網是金鱗。山休去。師于天啟丁卯。出住瀛山。崇禎辛未。繼席博山。丙子。赴浙之虎跑大慈妙行諸剎請。上堂。譬如琴瑟箜篌。雖有妙音。若無妙指。終不能發。寶覺真心。各各圓滿。如我按指。海印發光。汝暫舉心。塵勞先起。黃面老人。五百生前。曾做樂官來。一等習氣。可謂熟處難忘。山僧者里。素乏師傳。指法椎鈍。祇有一曲沒絃琴。彈得最熟。今日舉似諸人也。豎拂子曰。者是妙指。喚甚麼作妙音。擊拂子曰。者是妙音。喚甚麼作妙指。擲下拂子曰。曲終人不見。江上數峰青。
上堂。欲識佛性義。當觀時節因緣。今夜是除夕。明旦是元朝。者是時節。作么生說個自彰底理。拈拄杖曰。者木上座。二十年前。寒不知寒。熱不知熱。桃符換不管春來。爆
【現代漢語翻譯】 現代漢語譯本： 拂石禪師晚上率領眾人進入禪房。瀛山禪師問道：『堂中的首座，是人天眼目（指代有智慧、能引導眾生的人），如何是人天眼目？』 拂石禪師說：『在頂門上。』 瀛山禪師說：『還須要照鑒（反觀自照）嗎？』 拂石禪師說：『你沒看見嗎？』 瀛山禪師說：『果然是拜見了有作為的禪師。』 拂石禪師掩耳走開了。
一天，拂石禪師應瀛山禪師的邀請前去。瀛山禪師堅決挽留他。拂石禪師於是問道：『把住的時候如何？』 瀛山禪師說：『放開一線。』 拂石禪師說：『放開的時候如何？』 瀛山禪師說：『把住不容許通行。』 拂石禪師說：『如何是放行中把住？』 瀛山禪師說：『禪師看腳下。』 拂石禪師說：『如何是把住中放行？』 瀛山禪師說：『拂塵在我手裡。』 拂石禪師說：『大善知識（指有很高智慧和修行的人），也須要讓人，出得了羅籠，入得了羅籠。』 瀛山禪師說：『那老僧我怎麼辦呢？』 拂石禪師說：『衝霄的是綵鳳，透網的是金鱗。』 瀛山禪師不再說話。
拂石禪師在天啟丁卯年（1627年）出任瀛山住持。崇禎辛未年（1631年）繼承博山住持。丙子年（1636年），應浙江虎跑、大慈、妙行等寺院的邀請，上堂說法。他說：『譬如琴瑟箜篌，雖然有美妙的聲音，如果沒有巧妙的手指，終究不能發出聲音。寶覺真心（指本自具足的覺悟之心），各自圓滿。如我按指，海印發光（比喻佛的智慧廣大無邊，能照亮一切）。你稍微動念，塵勞（指世俗的煩惱）就先產生。黃面老人（指佛），五百生前，曾經做過樂官。這種習氣，可謂是熟處難忘。山僧我這裡，向來缺乏師傳，指法笨拙遲鈍，只有一曲沒絃琴，彈得最熟。今天舉出來給各位看看。』 豎起拂塵說：『這是妙指，叫什麼作妙音？』 擊打拂塵說：『這是妙音，叫什麼作妙指？』 擲下拂塵說：『曲終人不見，江上數峰青。』
上堂說法。想要認識佛性的意義，應當觀察時節因緣。今晚是除夕，明天是元朝。這是時節。怎麼說個自身彰顯的道理？拈起拄杖說：『這木頭座子，二十年前，冷不知冷，熱不知熱。桃符換了也不管春天來臨，爆
【English Translation】 English version: Master Foshi entered the room with the assembly in the evening. Master Ying Shan asked: 'The chief seat in the hall, the eyes of humans and devas (referring to someone with wisdom who can guide sentient beings), what are the eyes of humans and devas?' Master Foshi said: 'On the crown of the head.' Master Ying Shan said: 'Is it still necessary to reflect and examine (introspection)?' Master Foshi said: 'Don't you see?' Master Ying Shan said: 'Indeed, I have met an accomplished Chan master.' Master Foshi covered his ears and walked away.
One day, Master Foshi went at the invitation of Master Ying Shan. Master Ying Shan insisted on keeping him. Master Foshi then asked: 'What is it like when holding on?' Master Ying Shan said: 'Release a thread.' Master Foshi said: 'What is it like when releasing?' Master Ying Shan said: 'Holding on, not allowing passage.' Master Foshi said: 'What is holding on within releasing?' Master Ying Shan said: 'Venerable monk, look at your feet.' Master Foshi said: 'What is releasing within holding on?' Master Ying Shan said: 'The whisk is in my hand.' Master Foshi said: 'Great wise teacher (referring to someone with great wisdom and practice), one must also allow others to be able to get out of the cage and enter the cage.' Master Ying Shan said: 'What about this old monk?' Master Foshi said: 'Soaring into the sky is a colorful phoenix, passing through the net is a golden carp.' Master Ying Shan stopped speaking.
In the year Dingmao of Tianqi (1627), Master Foshi became the abbot of Ying Shan. In the year Xinwei of Chongzhen (1631), he succeeded as the abbot of Bo Shan. In the year Bingzi (1636), he was invited by the temples of Hupao, Daci, Miaohang in Zhejiang to give a Dharma talk. He said: 'For example, the qin, se, and konghou, although they have wonderful sounds, if there are no skillful fingers, they will not be able to produce sound in the end. The precious awakened true mind (referring to the inherently complete awakened mind) is complete in each of you. Like my pressing of the fingers, the ocean seal radiates light (a metaphor for the Buddha's wisdom being vast and boundless, able to illuminate everything). As soon as you have a thought, worldly troubles (referring to worldly煩惱) arise first. The yellow-faced old man (referring to the Buddha), five hundred lives ago, once worked as a music official. This kind of habit can be said to be unforgettable. This mountain monk here has always lacked a master's transmission, and his finger technique is clumsy and dull. He only has a stringless zither that he plays most skillfully. Today, I will show it to everyone.' He raised the whisk and said: 'This is a wonderful finger, what is called a wonderful sound?' He struck the whisk and said: 'This is a wonderful sound, what is called a wonderful finger?' He threw down the whisk and said: 'The song ends and the person is not seen, only the green peaks on the river.'
Giving a Dharma talk. If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstances. Tonight is New Year's Eve, and tomorrow is New Year's Day. This is the time. How do you speak of the principle of self-manifestation? Picking up the staff, he said: 'This wooden seat, twenty years ago, did not know cold when it was cold, and did not know heat when it was hot. It doesn't matter if the peach charms are changed, spring is coming, and the explosions
竹響那知臘去。雖則如癡似懵。要且能為物主。二十年後。寒則知寒。熱則知熱。迎新歲也貼門符。送殘冬還橈榾柮。雖則隨波逐浪。要且不為時凋。卓拄杖曰。到。如今說知也得。說不知也得。說知不知總得。不萌枝上。不妨暗辨春秋。無影峰前。猶得明占氣候。諸禪德祇如年更歲換。臘去春來。諸人分上。還是知即是。不知即是。若道知。喚作毛道凡夫。謾道花枝偏有色。空勞鶯語為誰嬌。若道不知。坐在凈白窠臼。只為冰堅難躍鯉。卻緣水淺不藏龍。去此二途。畢竟作么生。擲拄杖曰。鶻臭布衫都脫卻。穿婆帔子拜婆年。
上堂。山僧開個貨鋪。慣行兌換。不誤主顧。且道。是甚麼貨鋪。你若把一副熱心腸來。我便將一副冷的換與。你若把一副冷心肝來。我便將一副熱的換與。何故。為他熱的太傷熱。冷的太傷冷。冷熱不均。所以作病。忽有個不冷不熱的出來。你道。山僧將甚麼換與。乃震威一喝。時有僧出禮拜起擬問。師曰。想君不是金牙將。怎解彎弓射尉遲。便下座。
小參。釋迦老子解捏怪。向無生處說生。破院道人不曾生。無生可說。釋迦老子會裝巧。向無滅處說滅。破院道人不曾滅。無滅可說。與么則釋迦老子。全身墮在生滅。破院道人。全身跳出生滅。且道。跳出的是。不跳出的是。
【現代漢語翻譯】 現代漢語譯本 竹子的聲響哪裡知道舊曆年將盡？（竹響：指竹子在寒冷天氣中爆裂的聲音，古人以此預示新年到來。臘去：指舊曆十二月過去。）雖然看起來像癡呆一樣懵懂無知，卻能夠成為萬物的主人。（物主：指竹子本身具有的價值和用途。）二十年後，寒冷就知道寒冷，炎熱就知道炎熱。（比喻經過時間的歷練，能夠明辨世事。）迎接新年也要貼門神，送別殘冬還要燒柴取暖。（橈榾柮：指撥弄燃燒的木柴。）雖然隨著波浪漂流，卻不會因為時節變化而凋零。（比喻保持本性，不隨波逐流。） 拄著枴杖說：『到了。』現在說知道也可以，說不知道也可以，說知道和不知道都可以。在不發芽的樹枝上，不妨暗中分辨春秋時節的變化；在沒有影子的山峰前，仍然可以明白地佔卜氣候的變遷。（不萌枝：指枯枝。無影峰：指沒有陰影的山峰。）各位禪德，就像年復一年，舊曆年過去新春到來，在各位的份上，是知道好呢，還是不知道好呢？如果說知道，那就是凡夫俗子的見解，白白地說花枝多麼有顏色，白白地讓鶯鳥為誰嬌啼。（毛道凡夫：指見解粗淺的凡夫俗子。）如果說不知道，那就是坐在清凈的窠臼里，只因爲冰凍堅硬難以讓鯉魚躍過，只因爲水淺無法藏住蛟龍。（窠臼：指舊有的格局或束縛。） 拋開這兩種說法，到底應該怎麼做呢？』扔掉手中的枴杖說：『脫掉那件散發著鶻臭味的破舊布衫，穿上老太婆的衣服，拜老太婆的年。』（鶻臭布衫：指破舊的僧衣。婆帔子：指老婦人的衣服。拜婆年：指像老婦人一樣過年，寓意放下執著，迴歸本真。）
上堂說法。山僧我開了一家店舖，擅長進行兌換，不會耽誤顧客。那麼，這是什麼店舖呢？你如果拿來一副熱心腸，我就用一副冷的心腸來交換；你如果拿來一副冷心肝，我就用一副熱的心腸來交換。為什麼呢？因為熱的太過會傷熱，冷的太過會傷冷，冷熱不均衡，所以會生病。如果有個不冷不熱的人出來，你們說，山僧我用什麼來交換呢？』於是大喝一聲。當時有個僧人出來禮拜，想要提問。師父說：『想必你不是金牙大將，怎麼能懂得彎弓射擊尉遲恭呢？』（金牙將：指唐朝名將尉遲恭。這裡用典，比喻提問者沒有足夠的能力理解禪師的深意。）說完便走下座位。
小參說法。釋迦牟尼老子擅長製造怪異，向無生之處說生；破院老衲不曾生，沒有什麼生可以說的。（破院道人：指禪師自己，謙稱。）釋迦牟尼老子善於偽裝巧妙，向無滅之處說滅；破院老衲不曾滅，沒有什麼滅可以說的。這樣說來，釋迦牟尼老子，全身都陷入在生滅之中；破院老衲，全身都跳脫出生滅之外。那麼，跳出的是什麼？不跳出的是什麼？
【English Translation】 English version The sound of bamboo does not know that the end of the lunar year is approaching. (Bamboo sound: refers to the sound of bamboo cracking in cold weather, which the ancients used to predict the arrival of the New Year. La Qu: refers to the passing of the twelfth lunar month.) Although it seems foolish and ignorant, it can be the master of all things. (Master of things: refers to the value and use of bamboo itself.) After twenty years, cold knows cold, and heat knows heat. (Metaphor for being able to discern worldly affairs after years of experience.) To welcome the New Year, door gods are pasted, and to bid farewell to the end of winter, firewood is burned for warmth. (Rao Guoduo: refers to poking at burning firewood.) Although drifting with the waves, it will not wither due to seasonal changes. (Metaphor for maintaining one's nature and not following the crowd.) Leaning on a staff, he said: 'Arrived.' Now, saying 'knowing' is okay, saying 'not knowing' is okay, saying 'knowing and not knowing' is okay. On a branch that does not sprout, one may as well secretly discern the changes of spring and autumn; in front of a shadowless peak, one can still clearly divine the changes in climate. (Non-sprouting branch: refers to a dead branch. Shadowless peak: refers to a peak without shadows.) All of you Chan practitioners, just like year after year, the old lunar year passes and the new spring arrives, in your respective shares, is it better to know, or is it better not to know? If you say 'know,' then that is the view of ordinary mortals, and it is in vain to say how colorful the flower branches are, and in vain to let the orioles sing sweetly for whom. (Mao Dao Fanfu: refers to ordinary mortals with shallow views.) If you say 'do not know,' then that is sitting in a pure nest, only because the ice is hard to leap over for the carp, only because the water is shallow and cannot hide the dragon. (Nest: refers to old patterns or constraints.) Leaving aside these two statements, what should be done after all?' Throwing away the staff in his hand, he said: 'Take off that old cloth shirt that smells of falcon, put on the old woman's clothes, and celebrate the old woman's year.' (Falcon-smelling cloth shirt: refers to old monk's robes. Po Pizi: refers to an old woman's clothes. Bai Po Nian: refers to celebrating the New Year like an old woman, implying letting go of attachments and returning to one's true nature.)
Ascending the hall to preach. This mountain monk has opened a shop, specializing in exchanges, and will not delay customers. So, what kind of shop is this? If you bring a warm heart, I will exchange it for a cold heart; if you bring a cold heart, I will exchange it for a warm heart. Why? Because too much heat will hurt heat, and too much cold will hurt cold. Imbalance of cold and heat will cause illness. If someone who is neither cold nor hot comes out, what do you say this mountain monk will exchange for it?' Then he shouted loudly. At that time, a monk came out to bow, wanting to ask a question. The master said: 'I suppose you are not General Jin Ya, how can you understand drawing a bow to shoot Yuchi Gong?' (General Jin Ya: refers to the famous Tang Dynasty general Yuchi Gong. Here, it is an allusion, comparing the questioner to not having enough ability to understand the Chan master's profound meaning.) After speaking, he stepped down from the seat.
Small assembly preaching. Shakyamuni Buddha is good at creating strangeness, speaking of birth where there is no birth; the old monk of the broken temple was never born, there is nothing to say about birth. (Po Yuan Daoren: refers to the Chan master himself, a humble term.) Shakyamuni Buddha is good at disguising cleverly, speaking of extinction where there is no extinction; the old monk of the broken temple was never extinguished, there is nothing to say about extinction. In this way, Shakyamuni Buddha, his whole body is trapped in birth and extinction; the old monk of the broken temple, his whole body has jumped out of birth and extinction. So, what is it that jumps out? What is it that does not jump out?
不見道。他人住處我不住。他人行處我不行。不是與人難共住。大都緇素要分明。
示眾。南人不夢千人帳。北人不夢萬斛舟。以耳目所接不同故也。祇如香臺佛像。夢作國王。此聖境冥符。法華所謂常有是好夢。是也。山僧適來。偶得一夢。既非熟習。亦非聖境。且道。是甚麼夢。試舉看。昨夢一人入方丈求偈。山僧道。我要睡。問取木上座去。他道。和尚說的才好。山僧為他逼不得已。向道。借拳行令打虛空。大地河山切恨同。至道從來嫌揀擇。趙州齒缺不關風。惺來恰以讓居士請示眾。山僧。肚腸干索。無可應酬。只得將此偈拈出。顧視左右曰。大眾。三十年後。莫道山僧與你說夢好。
問。如何是不呈的句。師曰。賊贓已露。
問。婆子燒庵。者僧如何。師曰。任從風浪起。穩坐釣魚舟。
問。那邊不坐空王殿。是何旨趣。師曰。為他不墮尊貴。
問。
如何是殺人刀。師曰。倒掛眉間。曰如何是活人劍。師曰。不斬死漢。
問。如何是真實信。師曰。鐵輪天子璽。曰如何是真實疑。師曰。一堵墻百堵調。曰如何是真實見。師曰。一點瞞不得。曰如何是真實用。師曰。鉤錐都放下。呼遣聽臨時。
師鶴立牛行。賦性寬厚。色莊容敬。望者意消。說法不假思
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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "『Do not see the Way. I do not dwell where others dwell. I do not walk where others walk. It is not that it is difficult to live with others, but that monks and laypeople must be clearly distinguished.』", "This means: Do not be attached to a particular path. I do not live where others live, and I do not walk the paths that others walk. This is not to say that it is difficult to get along with others, but that there should be a clear distinction between monks and laypeople.", "", "『Instructing the assembly: Southerners do not dream of tents for thousands of people, and northerners do not dream of boats carrying ten thousand bushels. This is because what their eyes and ears come into contact with is different. Just like the Buddha statue on the incense stand dreaming of becoming a king, this is a tacit agreement with the sacred realm. The Lotus Sutra says, 『There are often such good dreams.』 This is what it means. This mountain monk just had a dream. It was neither familiar nor a sacred realm. So, what kind of dream was it? Let's hear it. Yesterday, I dreamed that someone entered my abbot's room seeking a verse. I said, 『I want to sleep. Go ask the monk Mu.』 He said, 『What the abbot says is good.』 I was forced by him and said, 『Borrowing fists to give orders, hitting the void, the earth and rivers share the same deep hatred. The ultimate path has always disliked picking and choosing. Zhao Zhou's missing tooth has nothing to do with the wind.』 Waking up, I asked the layman to address the assembly. This mountain monk's belly is dry and empty, and I have nothing to offer. I can only bring out this verse. Looking around, I said, 『Everyone, thirty years from now, don't say that this mountain monk told you a good dream.』", "This means: Southerners do not dream of scenes of tents for thousands of people, and northerners do not dream of boats carrying ten thousand bushels, because what their eyes and ears come into contact with is different. Just like the Buddha statue on the incense stand dreaming of becoming a king, this is a tacit agreement with the sacred realm. The Lotus Sutra says, 『There are often such good dreams.』 This is what it means. I just had a dream. It was neither familiar nor a sacred realm. So, what kind of dream was it? Tell me. Yesterday, I dreamed that someone entered my abbot's room seeking a verse. I said, 『I want to sleep. Go ask the monk Mu.』 That person said, 『What the abbot says is good.』 I was forced by him and said, 『Borrowing fists to give orders, hitting the void, the earth and rivers share the same deep hatred. The ultimate path has always disliked picking and choosing. Zhao Zhou's missing tooth has nothing to do with the wind.』 Waking up, I asked the layman to address the assembly. My belly is empty, and I have nothing to offer, so I can only bring out this verse. Looking around, I said, 『Everyone, thirty years from now, don't say that I told you a good dream.』", "", "Question: 『What is a sentence that does not present itself?』", "The Master said: 『The stolen goods have already been exposed.』", "This means: What is a statement that is not revealed? The master said: The stolen goods of the thief have already been exposed.", "", "Question: 『An old woman burns down the temple, what about the monk?』", "The Master said: 『Let the wind and waves rise, I sit steadily in my fishing boat.』", "This means: An old woman burns down the temple, what about the monk? The master said: Let the wind and waves rise, I sit steadily in my fishing boat.", "", "Question: 『Over there, not sitting in the Empty King's Hall, what is the meaning?』", "The Master said: 『Because he does not fall into honor and nobility.』", "This means: Over there, not sitting in the Empty King's Hall, what is the meaning? The master said: Because he is not attached to honor and nobility.", "", "Question: 『What is the knife that kills people?』", "The Master said: 『Hanging upside down between the eyebrows.』", "Question: 『What is the sword that saves people?』", "The Master said: 『It does not kill the dead.』", "This means: What is the knife that kills people? The master said: Hanging upside down between the eyebrows. What is the sword that saves people? The master said: It does not kill the dead.", "", "Question: 『What is true faith?』", "The Master said: 『The seal of the Iron Wheel King.』", "Question: 『What is true doubt?』", "The Master said: 『One wall adjusts a hundred walls.』", "Question: 『What is true insight?』", "The Master said: 『Nothing can be hidden.』", "Question: 『What is true use?』", "The Master said: 『Put down the hooks and awls, and listen to the temporary dispatch.』", "This means: What is true faith? The master said: As firm as the seal of the Iron Wheel King. What is true doubt? The master said: As difficult as using one wall to adjust a hundred walls. What is true insight? The master said: Nothing can be hidden. What is true use? The master said: Put down the hooks and awls, and listen to the temporary dispatch.", "", "The master stands like a crane and walks like an ox, with a generous nature and a solemn and respectful appearance. Those who see him dispel distracting thoughts. He speaks the Dharma without thinking." ] }
議。落筆無半點塵。故士大夫。樂與之遊。所著。有摘燈錄。炊香堂詩文書。復語錄若干卷。行世。丁丑。浙歸抵瀛山。示微恙。闃然謐公。問和尚安否。師彈指一下。謐曰。末後句也須分付。師曰。你道。我生耶死耶。謐顧視間。則師已逝矣。壽五十三。臘三十七。建塔于博山蓮華峰之西原。
淮安府檀度嵩乳道密禪師
泗州唐氏子。生而胎素。幼歲便有出塵志。事親以孝聞。年十四。投景會驅烏。二十事包笠。初歷講肆。閱楞嚴。至雖得多聞不成聖果句。嘆曰。不耽幻身世。而反耽此幻學耶。遂棄之。首參壽昌基隆。次參博山。山門庭嚴重。師為心死焉。久之。仿三登九上意。遍參雲門金粟。罷。復還博山。明年。隨眾採茶次。忽白雲從澗底起。師睹之有省。歸以偈呈山。山曰。者且置。祇如一口氣不來。向甚麼處安身立命。師曰。不向和尚通去處在。山曰。莫便是你安身立命處么。師曰。道密終不作此見解。山曰。好與三十痛棒。嗣是。山與命名授戒。且贈以偈曰。新豐一曲傳來遠。鳳嶺煙霞猶冉冉。裂石穿雲和不齊。一毫端上乾坤轉。潛行密運貴深藏。古殿含春待晚香。萬里海天能獨笑。金針繡出玉鴛鴦。於是辭山。縛茅郁洲山數年。始開法淮安檀度。次住安東能仁。徐州雲龍。乃若青峰菩提法
【現代漢語翻譯】 現代漢語譯本：議論。落筆沒有半點塵俗之氣。因此士大夫們，都樂於與他交往。所著有《摘燈錄》、《炊香堂詩文書》、《復語錄》若干卷，流傳於世。丁丑年（1637年），從浙江返回抵達瀛山。略微示現小病。寂然謐公，問和尚是否安好。師父彈指一下。謐公說：『末後一句也須分付。』師父說：『你說，我是生還是死？』謐公顧視之間，師父已經逝世了。享年五十三歲，僧臘三十七年。在博山蓮華峰的西邊山坡上建造了塔。
淮安府檀度嵩乳道密禪師（Chan Master Daomi of Songru, Tandu, Huai'an Prefecture)
是泗州唐氏之子。出生時就吃素。從小就有出世的志向。以孝順父母而聞名。十四歲時，投奔景會驅烏。二十歲時從事包笠的工作。最初學習經論，閱讀《楞嚴經》，讀到『雖得多聞不成聖果』這句時，感嘆道：『不耽於虛幻的身體和世事，反而耽於這虛幻的學問嗎？』於是放棄了經論。首先參訪壽昌基隆禪師，其次參訪博山禪師。博山禪師門庭莊嚴肅穆，師父在那裡心如止水。很久之後，效仿三登九上的意思，遍參雲門、金粟等道場。結束后，又回到博山。第二年，跟隨大眾採茶時，忽然白雲從山澗底部升起，師父看到後有所領悟。回來後用偈語呈給博山禪師。博山禪師說：『這個且放一邊，如果一口氣不來，向什麼地方安身立命？』師父說：『不向和尚您那裡去，又向哪裡去呢？』博山禪師說：『莫非那就是你安身立命的地方嗎？』師父說：『道密始終不作這樣的見解。』博山禪師說：『應該給你三十痛棒。』於是，博山禪師為他命名授戒，並且贈送偈語說：『新豐一曲傳來遠，鳳嶺煙霞猶冉冉。裂石穿雲和不齊，一毫端上乾坤轉。潛行密運貴深藏，古殿含春待晚香。萬里海天能獨笑，金針繡出玉鴛鴦。』於是辭別博山禪師，在郁洲山結茅居住數年。開始在淮安檀度弘揚佛法，之後又住在安東能仁，徐州雲龍，以及青峰菩提法。
【English Translation】 English version: Discussions. His writing was free from any worldly dust. Therefore, scholars and officials enjoyed associating with him. Among his works are 'Zhai Deng Lu (Records of Plucking the Lamp)', 'Chui Xiang Tang Shiwen Shu (Poems and Writings from Chui Xiang Hall)', and several volumes of 'Fu Yu Lu (Further Records of Sayings)', which circulated in the world. In the Dingchou year (1637), he returned from Zhejiang and arrived at Ying Mountain. He showed a slight illness. The silent Mi Gong asked if the monk was well. The master snapped his fingers once. Mi said, 'The last sentence must also be entrusted.' The master said, 'You say, am I alive or dead?' While Mi was looking, the master had already passed away. He lived to the age of fifty-three, with thirty-seven years as a monk. A pagoda was built for him on the western slope of Lotus Peak in Bo Mountain.
Chan Master Daomi (道密) of Songru (嵩乳), Tandu (檀度), Huai'an Prefecture
He was a son of the Tang family of Sizhou. He was vegetarian from birth and had a desire to leave the world from a young age. He was known for his filial piety towards his parents. At the age of fourteen, he joined Jinghui Quwu. At the age of twenty, he engaged in making bamboo hats. Initially, he studied scriptures and, upon reading the line 'Although one hears much, one does not attain the fruit of sainthood' in the Shurangama Sutra (楞嚴經), he sighed and said, 'Not indulging in the illusory body and worldly affairs, but instead indulging in this illusory learning?' Therefore, he abandoned the scriptures. He first visited Shouchang Jilong, and then Boshan. Boshan's gate was solemn and dignified, and the master's mind was still there. After a long time, imitating the meaning of 'three ascents and nine visits', he visited Yunmen, Jin Su, and other monasteries. After finishing, he returned to Boshan. The following year, while picking tea with the assembly, suddenly white clouds rose from the bottom of the ravine. The master had an awakening upon seeing this. He returned and presented a verse to Boshan. Boshan said, 'Let's put this aside for now. If a breath does not come, where do you settle your body and establish your life?' The master said, 'If not to the master, where else would I go?' Boshan said, 'Could that be the place where you settle your body and establish your life?' The master said, 'Daomi will never make such a view.' Boshan said, 'Good, give him thirty painful blows.' Thereupon, Boshan gave him a name and precepts, and also gave him a verse saying: 'The tune of Xinfeng has been passed down far, the mist and clouds of Fengling are still lingering. Splitting rocks and piercing clouds are not uniform, the universe turns on the tip of a hair. Hidden practice and secret operation are valued for their deep concealment, the ancient hall contains spring waiting for the late fragrance. Able to laugh alone in the vast sea and sky, golden needles embroider jade mandarin ducks.' Thereupon, he bid farewell to Boshan and lived in a thatched hut on Yuzhou Mountain for several years. He began to propagate the Dharma at Tandu in Huai'an, and later lived at Nengren in Andong, Yunlong in Xuzhou, as well as Qingfeng Bodhi Dharma.
起等處。皆隨機隨時。初無作意。
上堂。恁么也得。落花有意隨流水。不恁么也得。流水無心送落花。恁么不恁么總得。常憶江南三月里。鷓鴣啼處百花香。
上堂。拈拄杖曰。識得一萬事畢。設若一亦不立。又作么生。擲下拄杖曰。門簾乍被風吹去。明月光贏四壁生。
小參。五九四十五。木馬嘶風舞。海底泥牛驚。翻浪乘風鼓。𨁝跳上梵天。摩醯目撞瞽。萬象沒逃生。千賢叫冤苦。忽然燕谷一聲雷。依舊泥牛還復土。喝一喝。
小參。藥山久不升座。依俙似曲。院主曰。大眾久思法誨。請和尚說法。好肉剜瘡。山令打鐘。卻被風吹。大眾方集。錯過也不知。山升座。良久。便下座。疑殺天下人。院曰。許為說法。何得不垂一言。姹女已歸霄漢去。呆郎猶向火邊蹲。山曰。經有經師。論有論師。爭怪得老僧。老老大大。是何心行。大眾。還委悉么。山僧與你旁通一線。乃頌曰。杲日麗中天。高低靡不照。爭奈無眼人。反怪光不到。徒禱告含元殿問長安道。
僧問。了即業障。本來空未了。應須還宿債。祇如師子二祖。是了未了。師曰。兩彩一賽。
問。如何是無佛無眾生者。師曰。幾乎恁么答汝。曰是非不到處。是甚麼人分上事。師曰。汝要棒吃那。
問。如何是兼
【現代漢語翻譯】 現代漢語譯本 起等處。都隨機應時，最初沒有刻意造作。
上堂說法。這樣也可以，落花有意隨流水；那樣也可以，流水無心送落花。這樣那樣都可以，常常憶起江南三月，鷓鴣啼叫的地方百花飄香。
上堂說法。拿起拄杖說：『識得一，萬事完畢。』 假設連一都不成立，又該怎麼辦？』 扔下拄杖說：『門簾忽然被風吹去，明月光輝照亮四壁。』
小參。五九四十五，木馬嘶風起舞，海底泥牛受驚，翻動海浪乘風擊鼓。一下子跳上梵天（Brahma，印度教的創造之神），摩醯首羅天（Maheśvara，濕婆神）的眼睛被撞瞎。萬象沒有逃生的機會，千賢叫喊冤屈痛苦。忽然燕谷一聲雷響，依舊泥牛迴歸塵土。』喝一聲。
小參。藥山（Yaoshan，人名）很久沒有升座說法，好像有什麼隱情。院主說：『大眾很久思念佛法的教誨，請和尚說法，』 真是好肉剜瘡。藥山命令打鐘，卻被風吹動，大眾才聚集，錯過了也不知道。藥山升座，沉默良久，便下座。讓天下人疑惑不解。院主說：『答應為大家說法，為何不講一句話？』 美麗的女子已經回到天界，愚笨的男子還在火邊蹲著。藥山說：『經有經師講解，論有論師辯論，怎麼能怪老僧呢？老老大大，這是什麼心思行為？』 大眾，你們明白了嗎？藥山與你們稍微透露一點。於是作頌說：『太陽高掛在天空，無論高低都被照耀。無奈沒有眼睛的人，反而責怪陽光照不到。』 徒勞地在含元殿（Hanyuan Hall，唐朝宮殿）前祈禱，詢問通往長安（Chang'an，唐朝首都）的道路。
僧人問：『瞭解了就消除業障，本來空無一物；沒有了解，就應該償還宿債。』 就像師子尊者（Simha，禪宗祖師）和二祖慧可（Huike，禪宗二祖），是瞭解了還是沒有了解？』 師父說：『兩彩一賽。』
問：『什麼是無佛無眾生？』 師父說：『幾乎就這樣回答你了。』 僧人說：『是非不到的地方，是什麼人的本分事？』 師父說：『你想要捱打嗎？』
問：『如何是兼
【English Translation】 English version Arising and so on. All are spontaneous and timely, without any initial intention.
Entering the hall for a Dharma talk. 'It can be like this: fallen flowers intentionally follow the flowing water; it can also be like that: flowing water unintentionally carries the fallen flowers.' Whether it's like this or not like this, both are fine. I often recall the third month in Jiangnan, where the partridges sing and hundreds of flowers are fragrant.
Entering the hall for a Dharma talk. He picked up his staff and said, 'Understand one, and all things are complete.' If even one cannot be established, what should be done? He threw down his staff and said, 'The door curtain was suddenly blown away by the wind, and the bright moonlight illuminates the four walls.'
Small gathering. 'Five nines are forty-five, the wooden horse neighs in the wind and dances. The mud ox at the bottom of the sea is startled, overturning the waves and riding the wind to drum. Leaping up to the Brahma Heaven (Brahma, the Hindu god of creation), Maheśvara's (Maheśvara, Shiva) eyes are struck blind. All phenomena have no escape, and a thousand sages cry out in grievance and pain. Suddenly, a thunderclap in Yan Valley, and the mud ox returns to the earth as before.' He shouts once.
Small gathering. Yaoshan (Yaoshan, a person's name) has not ascended the seat for a long time, seemingly with some hidden reason. The abbot said, 'The assembly has long been longing for the Dharma teachings, please, Abbot, give a Dharma talk,' truly like 'carving a sore on good flesh.' Yaoshan ordered the bell to be struck, but it was blown by the wind, and the assembly only gathered then, missing the opportunity without knowing it. Yaoshan ascended the seat, remained silent for a long time, and then descended. Causing confusion to all under heaven. The abbot said, 'Having promised to give a Dharma talk, why not utter a single word?' The beautiful maiden has already returned to the heavens, and the foolish man is still squatting by the fire. Yaoshan said, 'The sutras have sutra masters to explain them, and the treatises have treatise masters to debate them, how can you blame this old monk? So old and so big, what is this state of mind?' Assembly, do you understand? Yaoshan will reveal a little to you. Thereupon, he composed a verse saying, 'The bright sun shines in the middle of the sky, illuminating both high and low. But those without eyes, instead blame the light for not reaching them.' Vainly praying before the Hanyuan Hall (Hanyuan Hall, a palace in the Tang Dynasty), asking for the road to Chang'an (Chang'an, the capital of the Tang Dynasty).'
A monk asked, 'If one understands, then karmic obstacles are eliminated, and originally there is emptiness; if one does not understand, then one must repay past debts.' Like the Venerable Simha (Simha, a Zen patriarch) and the Second Patriarch Huike (Huike, the Second Zen Patriarch), have they understood or not understood?' The master said, 'Two colors, one match.'
Asked, 'What is no Buddha, no sentient beings?' The master said, 'I almost answered you like that.' The monk said, 'Where right and wrong do not reach, what is the business of what kind of person?' The master said, 'Do you want to be beaten?'
Asked, 'What is combining'
帶一路。師曰。蝶穿芳草雙眉濕。蜂撩殘花兩股肥。
問。如何是類墮。師曰。靈犀玩月。曰如何是隨墮。師曰。木馬遊春。曰如何是尊貴墮。師曰。坐不當堂。
問。萬法歸一。一歸何處。師曰。云籠岳頂。曰意旨如何。師曰。月照波心。
問。如何是君。師曰。天然貴異。曰如何是臣。師曰。武緯文經。曰如何是君視臣。師曰。天覆于下。曰如何是臣向君。師曰。地載於上。曰如何是君臣道合。師曰。天地位焉。萬物育焉。
僧問。如何是金針雙鎖備。師曰。石女繡雙鳳。衝開碧落天。曰如何是互動明中暗。師曰。蘆花兩岸雪。煙水一江秋。曰如何是理事俱不涉。師曰。前村煙浪里。別有好思量。
示雪照座主偈。非風非幡。澄潭不許蒼龍蟠。是標是月。打刀須用邠州鐵。言外旨句中玄。石虎雙翎頭戴雪。拏吒八臂手擎煙。見即便見。傳無可傳。擬議云飛萬里。眨眼鷂過三千。海月雲山拋教盡。男兒鼻孔自撩天。
師德重感人。杖頭到處。緇素云委。性喜誦說。諸方間。有妄為雌黃者。即厲色叱止之。故及門之士。皆厚重。明年七十。與答之間。皆寓訣別意。旋取道漣水。登青峰度夏。法起歸休菩提。順治戊戌三月五日。遂絕食。示誨諄諄。書偈。有石火電光平田荊棘之語
【現代漢語翻譯】 現代漢語譯本： 帶一路。師父說：『蝴蝶穿過芳草，雙眉似沾濕露水；蜜蜂撩撥殘花，兩腿顯得肥壯。』
有人問：『什麼是類墮？』師父說：『靈犀（一種神獸）玩賞月亮。』問：『什麼是隨墮？』師父說：『木馬在春天遊玩。』問：『什麼是尊貴墮？』師父說：『坐著卻不在正堂。』
有人問：『萬法歸一，一歸何處？』師父說：『雲霧籠罩山頂。』問：『意旨如何？』師父說：『月亮照在波心。』
有人問：『什麼是君？』師父說：『天然尊貴而與衆不同。』問：『什麼是臣？』師父說：『精通武略和文治。』問：『什麼是君看待臣？』師父說：『天覆蓋在下。』問：『什麼是臣面向君？』師父說：『地承載於上。』問：『什麼是君臣道合？』師父說：『天地各安其位，萬物由此生長。』
僧人問：『如何是金針雙鎖備？』師父說：『石女（沒有生育能力的女子）繡雙鳳，衝開碧落天。』問：『如何是互動明中暗？』師父說：『蘆花兩岸如雪，煙水一江秋色。』問：『如何是理事俱不涉？』師父說：『前村煙波浩渺，另有一番好思量。』
為雪照座主開示的偈語：不是風動，也不是幡動，清澈的深潭不容許蒼龍盤踞。是標桿，是明月，打刀必須用邠州（今陜西彬縣一帶）的鐵。言語之外有深意，句子之中有玄機，石虎雙翅的頭上頂著雪。拏吒（佛教護法神哪吒）八臂手中擎著煙。見到就是見到了，沒有什麼可以傳授。稍微一思量，云就飛出萬里，一眨眼，老鷹已過三千。海月雲山全都拋棄乾淨，男兒的鼻孔自然朝天。』
師父的德行深重，感動人心，拄著枴杖走到哪裡，僧人和俗人都像云一樣聚集。師父喜歡誦經說法，如果聽到有人隨意篡改經文，就會嚴厲地呵斥制止。因此，師父門下的弟子都很敦厚穩重。順治十五年（1658年），師父七十歲，與人對答時，都包含著訣別之意。隨後前往漣水，登上青峰山度過夏天。法事完畢后回到菩提，順治十五年（1658年）三月初五，於是停止進食，諄諄教誨，寫下偈語，其中有『石火電光，平田荊棘』之語。
【English Translation】 English version: Carrying a Belt and Road Initiative. The master said, 'Butterflies flit through fragrant grass, their brows damp with dew; bees tease withered flowers, their legs plump.'
Someone asked, 'What is category-fall?' The master said, 'A rhinoceros (a mythical beast) admires the moon.' Asked, 'What is following-fall?' The master said, 'A wooden horse roams in spring.' Asked, 'What is noble-fall?' The master said, 'Sitting improperly in the hall.'
Someone asked, 'All dharmas return to one, where does the one return?' The master said, 'Clouds shroud the mountain peak.' Asked, 'What is the meaning?' The master said, 'The moon shines on the heart of the wave.'
Someone asked, 'What is a ruler?' The master said, 'Naturally noble and distinct.' Asked, 'What is a minister?' The master said, 'Proficient in military strategy and civil administration.' Asked, 'How does a ruler view a minister?' The master said, 'Heaven covers below.' Asked, 'How does a minister face a ruler?' The master said, 'Earth bears above.' Asked, 'How do ruler and minister unite in the Way?' The master said, 'Heaven and earth find their places, and all things grow.'
A monk asked, 'What is golden needle double lock prepared?' The master said, 'A stone woman (a barren woman) embroiders a pair of phoenixes, breaking open the azure sky.' Asked, 'What is mutual brightness within darkness?' The master said, 'Reed flowers on both banks like snow, smoky waters, an autumn river.' Asked, 'What is neither principle nor phenomenon involved?' The master said, 'In the misty waves of the village ahead, there is a different kind of contemplation.'
A verse shown to the Venerable Xue Zhao: 'Not the wind, not the banner, the clear deep pool does not allow the azure dragon to coil. It is a standard, it is the moon, to forge a knife, one must use the iron of Binzhou (area around modern Bin County, Shaanxi). Beyond words there is meaning, within the sentence there is mystery, the stone tiger's double wings are capped with snow. Nezha (a Buddhist protector deity) with eight arms holds smoke in his hands. Seeing is seeing, there is nothing to transmit. A slight thought and clouds fly ten thousand miles, a blink of an eye and the hawk passes three thousand. Cast away the sea moon and cloud mountains completely, a man's nostrils naturally face the sky.'
The master's virtue was profound and touched people's hearts. Wherever he went with his staff, monks and laypeople gathered like clouds. He loved to recite and explain the scriptures. If he heard anyone arbitrarily altering the scriptures, he would sternly rebuke and stop them. Therefore, the disciples under the master were all honest and steady. In the fifteenth year of Shunzhi (1658), the master was seventy years old, and his replies to people contained the intention of farewell. He then went to Lianshui, ascended Qingfeng Mountain to spend the summer. After the Dharma service, he returned to Bodhi. On the fifth day of the third month of the fifteenth year of Shunzhi (1658), he stopped eating, gave earnest teachings, and wrote a verse, which included the words 'stone fire lightning, flat field thorns.'
。十一日。沐浴端坐而逝。壽七十一。臘五十八。塔全身於菩提社之右。
福州府長慶宗寶道獨禪師
廣州陸氏子。六歲。聞鄰嫗發願來生童真出家見性成佛語。遂觸宿因。堅出世志。乃披剃。唯事苦蔘。年十四有省。三十出嶺。參博山。山與語器之。一日呈偈曰。貪程不覺曉。愈求愈轉渺。相逢不是渠。才是卻顛倒。蟻子牽大磨。石人撫掌笑。別有活生機。不落宮商調。山見以為深入堂奧。乃謂人曰。山僧開三十年飯店。從無一個還飯錢者。獨子其庶幾乎。初住廬山。次開法廣州羅浮。後主福州長慶。
僧問。一切諸佛。皆從此經出。如何是此經。師震聲一喝。
舉六祖風幡話。頌曰。不是風兮不是幡。關山把住路行難。愚人只管貪程去。那想全身在此間。
舉高峰無夢無想話。頌曰。無夢無想上在么。相隨來也沒如何。誰家門首無明月。頗奈夜行人更多。
江寧府獨峰竹山道嚴禪師
順慶大竹縣沈氏子。總角染衣南遊。初預講肆。一日走京口。登凌雲亭。忽身心世界。頓然一空。遂罷講。往參博山于天界。乃問。和尚離博山來天界。為人事作么生。山曰。今日特為先君設奠。師曰。還有向上事也無。山曰。有。師曰。如何是向上事。山曰。請坐喫茶。於是。命典第二
【現代漢語翻譯】 現代漢語譯本：十一日，沐浴後端坐而逝，享年七十一歲，僧臘五十八年。全身舍利塔建於菩提社的右側。
福州府長慶宗寶道獨禪師
是廣州陸氏之子。六歲時，聽到鄰居老婦發願來生能夠以童真之身出家，見性成佛的話語，於是觸動了前世的因緣，堅定了出世的志向，便剃度出家，一心苦蔘。十四歲時有所領悟。三十歲時離開嶺南，參訪博山（禪師名號），博山禪師認為他是可造之材，一天，道獨禪師呈上一偈說：『貪圖趕路不覺天已曉，越是追求越是渺茫。相逢卻不是他，這才完全顛倒。螞蟻拉著大磨盤，石人撫掌大笑。另有活潑的生機，不落入宮商的音調。』博山禪師看了認為他已經深入堂奧，於是對人說：『老僧我開了三十年的飯店，從來沒有一個還飯錢的，只有道獨禪師或許可以做到吧。』道獨禪師最初住在廬山，後來在廣州羅浮山開法，最後主持福州長慶寺。
有僧人問：『一切諸佛，都從此經而出，如何是此經？』道獨禪師大喝一聲。
引用六祖慧能關於風幡的對話，作頌說：『不是風動也不是幡動，關山阻隔道路難行。愚蠢的人只顧貪圖趕路，哪裡想到全身就在這裡。』
引用高峰原妙關於無夢無想的話，作頌說：『無夢無想之上還有什麼？相隨而來也沒有什麼不同。誰家門前沒有明月，只是可嘆夜行人更多。』
江寧府獨峰竹山道嚴禪師
是順慶府大竹縣沈氏之子。年幼時就剃度出家，南遊求學。最初在講習場所學習，一天走到京口，登上凌雲亭，忽然身心和世界，頓時一片空明。於是停止講學，前往天界寺參訪博山禪師，於是問道：『和尚您離開博山來到天界，為人事做了什麼？』博山禪師說：『今天特地為先父設奠。』道嚴禪師說：『還有更進一步的事情嗎？』博山禪師說：『有。』道嚴禪師說：『如何是更進一步的事情？』博山禪師說：『請坐喫茶。』於是，命令典座準備茶點。
【English Translation】 English version: On the eleventh day, he bathed and passed away in a seated posture, at the age of seventy-one, with fifty-eight years of monastic life. His entire body stupa was built to the right of the Bodhi Society.
Zen Master Daodu of Changqing Zongbao Temple in Fuzhou Prefecture
He was a son of the Lu family in Guangzhou. At the age of six, he heard an elderly neighbor woman vowing to be reborn as a pure youth, leave home, realize her nature, and become a Buddha. This stirred his past karma, and he firmly resolved to renounce the world. He was tonsured and devoted himself to diligent practice. At the age of fourteen, he had some understanding. At the age of thirty, he left Lingnan and visited Boshan (Zen master's name). Boshan considered him a promising talent. One day, Daodu presented a verse saying: 'Greedy for the journey, one does not realize dawn has broken, the more one seeks, the more elusive it becomes. Meeting is not him, this is completely reversed. Ants pulling a large millstone, stone men clapping and laughing. There is another lively opportunity, not falling into the tune of palace scales.' Boshan saw that he had deeply entered the hall and said to people: 'This old monk has opened a restaurant for thirty years, and no one has ever paid for their meal. Only Daodu may be able to do it.' Daodu initially lived in Lushan, then opened the Dharma in Luofu, Guangzhou, and later presided over Changqing Temple in Fuzhou.
A monk asked: 'All Buddhas come from this sutra, what is this sutra?' The master shouted loudly.
Citing the Sixth Patriarch Huineng's conversation about the wind and the banner, he composed a verse saying: 'It is not the wind nor the banner that moves, mountain passes block the difficult road. Foolish people only care about rushing on, never thinking that their whole body is right here.'
Citing Gaofeng Yuanmiao's words about no dream and no thought, he composed a verse saying: 'Above no dream and no thought, what is there? Coming along, there is no difference. Whose door does not have a bright moon, it is just a pity that there are more night travelers.'
Zen Master Daoyan of Dufeng Zhushan in Jiangning Prefecture
He was a son of the Shen family in Dazhu County, Shunqing Prefecture. He was tonsured at a young age and traveled south to study. Initially, he studied in lecture halls. One day, he went to Jingkou and climbed Lingyun Pavilion. Suddenly, his body, mind, and the world became completely empty. He then stopped lecturing and went to Tianjie Temple to visit Zen Master Boshan, and asked: 'Venerable, you left Boshan and came to Tianjie, what have you done for people?' Zen Master Boshan said: 'Today, I am specially holding a memorial service for my late father.' Zen Master Daoyan said: 'Is there anything further?' Zen Master Boshan said: 'Yes.' Zen Master Daoyan said: 'What is something further?' Zen Master Boshan said: 'Please sit down and have some tea.' Thereupon, he ordered the cook to prepare tea and snacks.
座。其領眾入室。當機應對。動合宗旨。山喜之。嘗曰。博山一枝橫出。秘在汝躬。乃授名道嚴。且囑曰。汝當以道法嚴持也。時年三十有四。當崇禎己巳也。自是。韜跡承恩閱四年。開極樂祇園兩剎于滁上。又五年。住錫金陵獨峰。入院時。恍然如舊。師於是作投老計。嘗榜三問語。勘驗方來。一曰。不是心不是佛不是物。畢竟是個甚麼。二曰。此經深固幽遠。無人能到。且道。喚甚麼作此經。三曰。獨峰路險。把關令嚴。欲到者。試借公驗看。師嘗應請姑孰之興國正覺萬壽三院。晚仍歸獨峰。順治壬辰。師五十初度。忽寺門菩提樹。傾折一株。三月四日。集眾垂誡諄諄。六日午刻。浴畢長逝。壽五十九。臘四十。說法二十一載。計坐道場。凡五。塔全身於本山龍山之陽。
建寧府回龍古航道舟禪師
泉州晉江鄭氏子。生萬曆乙酉。幼失父。事母有孝聲。母逝。乃棄家寓承天寺。閱壽昌錄。至問僧死了燒了作么生是你本性處。有疑。往參博山。山為剃染圓具。嘗坐不語堂。目不交睫者三月。參究益切。適餘集生至。與語有契。延師閉關金陵。一日洗面。脫然有省。自謂。吾于無可奈何處。得個巴鼻。會博山說法天界。上堂。師出問。鐘未鳴鼓未響。還有佛法也無。山曰。木人井底吹。師曰。石女溪邊舞
【現代漢語翻譯】 現代漢語譯本 （道嚴禪師）住在（博山禪師的）禪座。他帶領僧眾進入室內，隨機應變地回答問題，所說所做都符合禪宗的宗旨。（博山禪師）非常欣賞他，曾說：『博山禪宗的一枝橫向伸出，秘訣就在你身上。』於是授予他道嚴這個法名，並且囑咐說：『你應當以道法來嚴格要求自己。』當時是崇禎己巳年（1629年），（道嚴禪師）三十四歲。從此以後，他隱藏軌跡在承恩寺待了四年，在滁州開創了極樂寺和祇園寺兩座寺廟。又過了五年，駐錫在金陵的獨峰寺。入院時，感覺一切都像過去一樣熟悉。禪師於是做了在此終老的打算，曾經張貼出三則提問語，用來考察前來求教的人。一是：『不是心，不是佛，不是物，到底是個什麼？』二是：『此經深奧、穩固、幽深、遙遠，沒有人能夠到達，那麼，稱什麼為這部經？』三是：『獨峰寺道路險峻，把關的命令嚴格，想要到達的人，請拿出憑證來看看。』禪師曾經應邀前往姑孰的興國寺、正覺寺、萬壽寺三座寺院講法，晚上仍然回到獨峰寺。順治壬辰年（1652年），禪師五十歲生日時，忽然寺門前的菩提樹，傾倒折斷了一株。三月初四，召集僧眾諄諄告誡。初六午時，沐浴完畢后安詳去世，享年五十九歲，僧臘四十年，說法二十一年，總計主持道場五次。全身安葬在本山龍山的南面。
建寧府回龍古航道舟禪師
（古航道舟禪師）是泉州晉江鄭氏的兒子，生於萬曆乙酉年（1645年）。幼年喪父，侍奉母親以孝順聞名。母親去世后，於是離開家住在承天寺。閱讀《壽昌錄》，看到『問僧死了燒了作么生是你本性處』，心中產生疑問，前往參拜博山禪師。（博山禪師）為他剃度並授具足戒。曾經在不語堂靜坐，三個月眼睛都不眨一下。參究更加懇切。恰逢餘集生來到，與他交談后非常契合，邀請禪師閉關在金陵。一天洗臉時，突然有所領悟，自認為：『我在無可奈何之處，得到了一個關鍵。』適逢博山禪師在天界寺說法，上堂時，禪師出來提問：『鐘未鳴，鼓未響，還有佛法嗎？』（博山禪師）回答說：『木人在井底吹。』禪師說：『石女在溪邊舞。』
【English Translation】 English version (Zen Master Daoyan) resided in (Zen Master Boshan's) seat. He led the monks into the room, responding to questions with agility, his words and actions aligning with the tenets of Zen. (Zen Master Boshan) greatly admired him, once saying, 'A branch of Boshan Zen extends horizontally, the secret lying within you.' Thus, he bestowed upon him the Dharma name Daoyan, and exhorted him, 'You should strictly discipline yourself with the Dharma.' At that time, it was the year of Jisi (1629) during the Chongzhen era, and (Zen Master Daoyan) was thirty-four years old. From then on, he concealed his traces at Chengen Temple for four years, establishing both the Jile Temple and Qiyuan Temple in Chuzhou. After another five years, he resided at Dufeng Temple in Jinling. Upon entering the temple, everything felt familiar as before. The Zen Master then made plans to spend his remaining years there, once posting three questions to examine those who came seeking instruction. First: 'It is not mind, not Buddha, not object, what exactly is it?' Second: 'This sutra is profound, solid, deep, and remote, no one can reach it, then, what is called this sutra?' Third: 'The road to Dufeng Temple is treacherous, the gatekeepers are strict, those who wish to arrive, please show your credentials.' The Zen Master was once invited to lecture at the Xingguo Temple, Zhengjue Temple, and Wanshou Temple in Gushu, returning to Dufeng Temple in the evening. In the year of Renchen (1652) during the Shunzhi era, on the Zen Master's fiftieth birthday, suddenly a Bodhi tree in front of the temple gate fell and broke. On the fourth day of the third month, he gathered the monks and gave earnest admonitions. At noon on the sixth day, after bathing, he passed away peacefully, at the age of fifty-nine, with forty years of monastic life and twenty-one years of Dharma teaching, presiding over the Dharma hall a total of five times. His entire body was buried on the south side of Longshan Mountain in this temple.
Zen Master Guhang Daozhou of Huilong, Jianning Prefecture
(Zen Master Guhang Daozhou) was the son of the Zheng family of Jinjiang, Quanzhou, born in the year of Yiyou (1645) during the Wanli era. He lost his father at a young age, and was known for his filial piety in serving his mother. After his mother passed away, he left home and resided at Chengtian Temple. Reading the 'Shouchang Lu', he encountered the phrase 'Asked the monk, what is your original nature when you die and are burned?', which aroused doubt in his mind, and he went to pay homage to Zen Master Boshan. (Zen Master Boshan) tonsured him and gave him the complete precepts. He once sat in the silent hall, not blinking his eyes for three months. His investigation became more earnest. Coincidentally, Yu Jisheng arrived, and after talking with him, they were very compatible, inviting the Zen Master to retreat in Jinling. One day, while washing his face, he suddenly had an epiphany, thinking to himself: 'I have obtained a key in a helpless situation.' It happened that Zen Master Boshan was lecturing at Tianjie Temple, and during the Dharma talk, the Zen Master came out and asked: 'The bell has not rung, the drum has not sounded, is there still Buddha-dharma?' (Zen Master Boshan) replied: 'A wooden man blows at the bottom of a well.' The Zen Master said: 'A stone woman dances by the stream.'
。山曰。祇如語中帶玄一句。又如何道。師曰。夜半正明。天曉不露。山便下座。山回博山。乃以如意付之曰。當慎重。勿負老僧。師復掩關。明年。奔訃博山。乃入閩主法回龍。復隱里之戴雲山。丙子。林宗伯季翀。請結制承天。丁丑。繼席雪峰。結冬長慶。戊寅。還回龍。己卯住博山。辛巳。庵建陽。祀二親木主。所住之處。不循開堂請。唯有示眾而已。故有示眾曰。老僧不上堂。蓋因無法說。性不近人情。恰似個鐵橛。一味放癡憨。任人道朽䂐。雖然。稱住持直是口。無舌之句。蓋實錄也。
示眾。拈華示眾。有口難開。斷臂歸來。無法可得。四七祖師。無非望空啟告。遞代兒孫。總是掘地討天。老僧當年不識好惡。誤入博山社。火被伊熱瞞。至今有屈難伸。雖領眾住持。三緘其口。蓋不敢鈍置諸人。亦恐有玷法門。大眾且道。恁么住院。是為人。不是為人。不見道。啼得血流無用處。不如緘口過殘春。
示眾。夜夜抱佛眠。情真罪當。朝朝還共起。死款親招。起坐鎮相隨。刀斧斫不開。如形影相似。去離亦不可。欲識佛去處。未敢相許。祇者語聲。是切忌錯認。諸昆仲。還識傅大士么。只知開口易。不顧舌頭長。
僧問。真覺有言。石卵爆盡。檉枝掃地。吾當再來。師今繼席。莫非再來么
【現代漢語翻譯】 現代漢語譯本： 山問道：『如果像您說的，話語中帶有玄機，又該如何表達呢？』 師父回答說：『夜半時分，光明正大；天亮時分，反而不顯露。』 山聽后便下座離開了。山回到博山後，將如意交給他的弟子說：『要謹慎對待，不要辜負老僧的期望。』 師父再次閉關。第二年，傳來博山圓寂的訃告。於是師父前往閩地，在閩主的法回龍寺修行，之後又隱居在里地的戴雲山。 丙子年（1336年），林宗伯季翀邀請師父到承天寺主持結夏安居。丁丑年（1337年），師父繼承雪峰寺的席位，在長慶寺結冬安居。戊寅年（1338年），師父回到回龍寺。己卯年（1339年），師父住在博山。辛巳年（1341年），在建陽建造庵堂，供奉父母的木主。師父所居住的地方，不遵循開堂的儀式，只有示眾而已。所以有示眾的開示說：『老僧不上堂，是因為沒有法可說。我的性情不近人情，就像一個鐵橛子。我一味地放任癡呆愚笨，任憑別人說我朽木不可雕也。』雖然如此，稱我為住持，實在是無話可說，這確實是實情記錄。』
示眾：拈起花來向大眾展示，有口難開。就像慧可斷臂求法一樣，無法可得。歷代祖師，無非是向空中祈告。一代代的兒孫，總是像在掘地尋天一樣。老僧當年不識好歹，誤入了博山社，被他們用熱情所欺騙，至今還有冤屈難以伸張。雖然領眾住持，卻三緘其口，不敢耽誤大家，也恐怕玷污了佛法。大眾說說看，這樣當住持，是爲了人，還是不爲了人？沒聽過嗎？『啼得血流無用處，不如緘口過殘春。』
示眾：夜夜抱著佛睡覺，情真意切，罪業也應當承擔。早上也和佛一同起身，這是親口招認了死罪。起身坐臥都和佛在一起，就像刀斧也砍不開一樣，如同形影不離。想要離開也是不可能的。想要知道佛在哪裡嗎？我不敢輕易告訴你。只是這說話的聲音，最切忌錯認。各位昆仲，還認識傅大士（指傅翕，南北朝時期的居士，提倡禪凈雙修）嗎？只知道開口容易，卻不顧舌頭太長。
僧人問：真覺（唐代僧人，曹洞宗代表人物之一）曾說：『石卵爆盡，檉枝掃地，吾當再來。』師父您現在繼承席位，莫非就是真覺再來嗎？
【English Translation】 English version: Shan asked: 'If, as you say, there is a profound meaning within the words, how should it be expressed?' The Master replied: 'At midnight, it is brightly illuminated; at dawn, it is not revealed.' Upon hearing this, Shan descended from his seat and departed. Shan returned to Boshan and handed the Ruyi (a ceremonial scepter) to his disciple, saying: 'Be cautious and do not fail the old monk's expectations.' The Master closed his door again. The following year, news of Boshan's death arrived. Thereupon, the Master went to the Min region and practiced at the Fahuilong Temple under the patronage of the Min ruler, later secluding himself in Daiyun Mountain in Lidi. In the year Bingzi (1336), Lin Zongbo Jichong invited the Master to preside over the summer retreat at Chengtian Temple. In the year Dingchou (1337), the Master succeeded to the seat of Xuefeng Temple and observed the winter retreat at Changqing Temple. In the year Wuyin (1338), the Master returned to Huilong Temple. In the year Jimao (1339), the Master resided at Boshan. In the year Xinsi (1341), he built a hermitage in Jianyang, enshrining the wooden tablets of his parents. Wherever the Master resided, he did not follow the formal opening ceremony, only giving Dharma talks to the assembly. Therefore, there is a Dharma talk that says: 'The old monk does not ascend the hall because there is no Dharma to speak. My temperament is not approachable, like an iron pestle. I simply indulge in foolishness and dullness, letting others say I am rotten wood beyond carving.' Nevertheless, calling me abbot is truly without words, and this is indeed a factual record.'
Giving a Dharma talk: Holding up a flower to show the assembly, it is difficult to speak. Like Huike (Bodhidharma's successor in China) cutting off his arm to seek the Dharma, there is no Dharma to be obtained. The successive patriarchs were merely appealing to the void. Generations of descendants are always like digging the ground to find the sky. The old monk did not know good from bad in those years and mistakenly entered the Boshan community, being deceived by their enthusiasm, and still has grievances that are difficult to express. Although leading the assembly as abbot, I keep my mouth shut, not daring to delay everyone, and also fearing to defile the Dharma. What do you all say, is being an abbot like this for the sake of people, or not for the sake of people? Have you not heard? 'Crying blood is useless, better to keep silent and pass the remaining spring.'
Giving a Dharma talk: Sleeping with the Buddha every night, with true feelings, the sins should be borne. Getting up with the Buddha every morning, this is personally confessing the death penalty. Getting up and sitting down always together with the Buddha, like an axe cannot cut it apart, like inseparable form and shadow. Wanting to leave is also impossible. Wanting to know where the Buddha is? I dare not easily tell you. Just this speaking voice, be most careful not to mistake it. Do you all recognize Dashi Fu (Fu Xi, a lay Buddhist in the Northern and Southern Dynasties, who advocated both Chan and Pure Land practices)? Only knowing that opening the mouth is easy, but not considering that the tongue is too long.
A monk asked: Zhenjue (a Tang Dynasty monk, a representative figure of the Caodong school) once said: 'When the stone eggs are exhausted and the tamarisk branches sweep the ground, I will come again.' Master, you are now succeeding to the seat, could it be that you are Zhenjue come again?
。師曰。誣人之罪。以罪加之。曰恁么則據款結案了也。師曰。一狀領過。
師病次。僧問。和尚何病。師曰。鍼灸不得的病。曰與么則神醫拱手也。師曰。須知有不病者。曰如何是不病者。師拈如意便打。
示荊州親藩惠王法語。宗門無語句。實無一法與人。只要人自參自悟。自證自修。以見自己本來面目而已。非有他術。蓋此本來面目。不以聖賢而莊嚴。不以庸愚而醜陋。王公與士庶同。士庶與含生等。凡囑有情。體元無二。特以迷而不參。昧卻自己精光。謂之眾生。若參究一明。如天普蓋。似地普擎。則謂之佛祖矣。佛祖眾生只一迷悟間。參究不參究。斯有天地之殊耳。達磨西來。直指人心。見性成佛。伶俐漢一覷便了。更無許多周折。所以寶誌云。欲識大道真體。不離聲色言語。者里無疑。說個見性。說個成佛。早成剩語也。如未然者。必須猛著精彩。二六時中看。是誰見誰聞。誰為覺知。是誰穿衣御[貝*善]。是誰起居動作。看到無可看處。自然大悟。徹底洞明。迷云破散。智日高昇。始知大地眾生。由來一體。森羅萬象。共貫同條。且無情與非情之異。又何有貴賤凡聖之殊哉。
師骨鯁性成。于衲子中即英靈。絕無肯諾語。故於壁立萬仞無愧也。順治乙未。示微疾。視事如常。八月
【現代漢語翻譯】 現代漢語譯本： 師父說：『誣陷別人的罪行，再把罪名加到他頭上。』（僧人）說：『這麼說，就是按照事實結案了。』師父說：『所有罪狀我一人承擔。』 師父生病期間，僧人問：『和尚您得了什麼病？』師父說：『鍼灸治不好的病。』（僧人）說：『這麼說，即使是神醫也束手無策了。』師父說：『要知道有不生病的人。』（僧人）說：『如何是不生病的人？』師父拿起如意就打。 （師父）向荊州親藩惠王開示法語：宗門沒有固定的語句，實際上也沒有任何一種固定的方法可以傳授給別人，只是要人自己參悟，自己證悟，自己修行，以此見到自己本來的面目罷了，沒有其他的技巧。因為這本來的面目，不會因為是聖賢而顯得莊嚴，也不會因為是平庸愚笨而顯得醜陋。王公和百姓一樣，百姓和所有有生命的眾生一樣。凡是具有情感的生命，其本源都是一樣的，沒有差別。只是因為迷惑而不去參悟，遮蔽了自己精妙的光芒，所以才叫做眾生。如果參究明白，就像天一樣普遍覆蓋，像地一樣普遍承載，那就叫做佛祖了。佛祖和眾生只在於一念之間的迷惑和覺悟，參究和不參究，這才有了天壤之別。達磨（Bodhidharma）西來，直指人心，見性成佛，聰明的人一看就明白了，沒有那麼多的周折。所以寶誌（Baozhi）說：『想要認識大道真正的本體，離不開聲色言語。』如果在這裡沒有疑問，再說見性，再說成佛，早就成了多餘的話了。如果還沒有明白，必須猛然提起精神，在一天二十四小時中觀察，是誰在見，誰在聞，誰在覺知，是誰在穿衣吃飯，是誰在起居動作。看到無處可看的時候，自然會大悟，徹底洞明，迷霧消散，智慧的太陽高高昇起，才知道大地眾生，本來就是一體的，森羅萬象，共同貫穿於一條理。而且沒有無情和有情的區別，又哪裡有貴賤凡聖的差別呢？ 師父天性耿直，在僧人中就是英才，絕對沒有含糊其辭的話，所以在壁立萬仞的高峰前也無愧色。順治（Shunzhi）乙未年（1655年），師父略微感到不適，但處理事務如常。八月
【English Translation】 English version: The master said, 'To falsely accuse someone of a crime and then add the crime to them.' The monk said, 'In that case, the case is closed based on the facts.' The master said, 'I will take all the blame.' When the master was ill, a monk asked, 'What is the master's illness?' The master said, 'An illness that cannot be cured by acupuncture.' The monk said, 'In that case, even the divine doctor is helpless.' The master said, 'You must know that there are those who are not ill.' The monk said, 'What is it to be not ill?' The master picked up the 'ruyi' (scepter) and hit him. The master gave a Dharma talk to Prince Hui of the imperial family in Jingzhou: 'The Zen school has no fixed phrases, and in reality, there is no fixed method to impart to others. It only requires people to investigate and awaken themselves, to realize and cultivate themselves, in order to see their own original face. There are no other techniques. Because this original face is not made dignified by being a sage or virtuous, nor is it made ugly by being mediocre or foolish. Princes and commoners are the same, and commoners are the same as all sentient beings. All sentient beings with emotions share the same origin, without difference. It is only because of delusion that they do not investigate and obscure their own subtle light, and therefore they are called sentient beings. If one investigates and understands, it is like the sky universally covering, like the earth universally supporting, then it is called a Buddha or ancestor. Buddhas and ancestors and sentient beings are only separated by a moment of delusion and awakening, investigation and non-investigation, and this creates a world of difference. Bodhidharma (達磨) came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha. A clever person understands it at a glance, without so much complication. Therefore, Baozhi (寶誌) said, 'If you want to know the true essence of the Great Way, it cannot be separated from sound, form, speech, and language.' If there is no doubt here, then talking about seeing one's nature and becoming a Buddha is already superfluous. If it is not yet clear, one must vigorously focus one's energy and observe throughout the twenty-four hours of the day, who is seeing, who is hearing, who is aware, who is wearing clothes and eating, who is moving and acting. When there is nothing left to see, one will naturally have a great awakening, thoroughly understand, the clouds of delusion will dissipate, and the sun of wisdom will rise high. Then one will know that all sentient beings on earth are originally one, and all phenomena are connected by the same principle. Moreover, there is no difference between sentient and non-sentient, so how can there be differences between noble and lowly, ordinary and sacred?' The master was naturally upright and unyielding, and among the monks, he was a talent. He never spoke ambiguously, so he was not ashamed to stand before a towering cliff. In the year of Yiwei (乙未) (1655) during the Shunzhi (順治) reign, the master felt slightly unwell, but he continued to handle affairs as usual. August
二十五酉刻。趺坐而逝壽七十一。臘三十三。塔全身於建陽鳳山之陽。
廣信府博山雪澗道奉禪師
建陽龔氏子。夙根敏異。幼不茹葷。十七。聽楞嚴有感。遂投支提剃染。廿六。隨杖人于鳳山羅山玄沙間。僅二載。知有己躬下事。乃抵浙參真寂。有年。次參博山。山問。甚處來。師曰。窯中。山曰。天不能蓋。地不能載。因甚卻埋在窯中。師曰。今朝且喜。得見和尚。山曰。向來作何所務。師曰。看一歸何處。山曰。即今看者何在。師曰。伸手。只在縮手裡。山曰。甚處學得者虛頭來。師曰。某甲終不敢自瞞。後於勺庵。聞雞鼓翅大叫。乃頓悟。述偈曰。柏子焚殘𦦨欲無。鄰雞忽聽一聲呼。昔年錯認驢窺井。今日方知井覷驢。走呈山。山頷之。順治丙戌。開法瀛山。丙申。繼席博山。高泉普寧間。嘗應之。
上堂。水之濵。山之麓。是處是桃花。是處是修竹。紅者紅兮綠者綠。一般性質出天然。直者直兮曲者曲。知歸謾謂許靈云。善用休夸只多福。究竟其中委宛情。總是畫蛇重添足。不添足。六六誰云三十六。拈頭作尾尾為頭。饑吃飯兮困就宿。咄。
小參。今朝九月初五。天氣半晴半雨。最好時節因緣。一眾耳聞目睹。且道。睹聞的是個甚麼。南山老大蟲。咬殺重牙虎。萬象森羅。一齊
【現代漢語翻譯】 現代漢語譯本： 二十五酉時（下午五點到七點）。結跏趺坐而逝，享年七十一歲，僧臘三十三年。全身舍利塔建於建陽鳳山的南面。
廣信府博山雪澗道奉禪師
建陽龔氏之子，天資聰穎，自幼不吃葷。十七歲時，聽聞《楞嚴經》有所感悟，於是投奔支提寺剃度出家。二十六歲時，跟隨一位禪杖僧在鳳山、羅山、玄沙一帶遊歷，僅兩年時間，便明白了自身修行之事。於是前往浙江參訪真寂禪師，住了幾年。之後參訪博山禪師。博山禪師問：『從哪裡來？』禪師答：『窯中。』博山禪師說：『天不能覆蓋，地不能承載，為什麼卻埋在窯中？』禪師答：『今天真高興，得見和尚。』博山禪師說：『向來做什麼事務？』禪師答：『看一歸何處。』博山禪師說：『現在看的人在哪裡？』禪師答：『伸手，只在縮手裡。』博山禪師說：『從哪裡學來的這些虛頭？』禪師答：『某甲終究不敢自欺。』後來在勺庵，聽到雞拍打翅膀大叫，於是頓悟。作偈說：『柏樹燃燒殆盡煙將無，忽然聽到鄰居雞一聲呼。往年錯認驢子窺視井，今日方知是井窺視驢。』呈給博山禪師，博山禪師點頭認可。順治丙戌年（1646年），在瀛山開法。丙申年（1656年），繼承博山禪師的席位。高泉、普寧等地，曾經應邀前往。
上堂說法：水的岸邊，山的腳下，到處都是桃花，到處都是修竹。紅的紅啊綠的綠，一般的性質出於天然。直的直啊彎的彎，知道歸宿不要說許靈云，善於運用不要誇耀只多福。究竟其中的委婉情意，總是畫蛇添足。不添足，六六誰說三十六？把頭當尾，把尾當頭，餓了吃飯啊困了就睡。咄。
小參：今天九月初五，天氣半晴半雨，是最好的時節因緣，大家親耳聽到親眼看到。那麼，看到聽到的是個什麼？南山的老大蟲，咬死了重牙虎。萬象森羅，一齊……
【English Translation】 English version: At the twenty-fifth yǒushí (5 PM to 7 PM). He passed away in the lotus position, at the age of seventy-one, with thirty-three years of monastic life. His complete body stupa was built on the south side of Phoenix Mountain in Jianyang.
Chan Master Daofeng of Xuejian, Boshan Mountain, Guangxin Prefecture
He was a son of the Gong family of Jianyang, gifted with innate intelligence and abstained from meat from a young age. At seventeen, he had an epiphany upon hearing the Śūraṅgama Sūtra (楞嚴經). He then went to Zhiti Temple to be tonsured and ordained. At twenty-six, he followed a staff-wielding monk to travel around Phoenix Mountain, Luo Mountain, and Xuansha. In just two years, he understood the matter of his own cultivation. So he went to Zhejiang to visit Chan Master Zhenji, where he stayed for several years. Later, he visited Chan Master Boshan. Chan Master Boshan asked, 'Where do you come from?' The Chan Master replied, 'From the kiln.' Chan Master Boshan said, 'Heaven cannot cover it, and earth cannot bear it, so why is it buried in the kiln?' The Chan Master replied, 'Today I am very happy to see the Abbot.' Chan Master Boshan said, 'What have you been doing all along?' The Chan Master replied, 'Watching where the one returns.' Chan Master Boshan said, 'Where is the one who is watching now?' The Chan Master replied, 'Reach out your hand, it's right in the retracted hand.' Chan Master Boshan said, 'Where did you learn these empty words?' The Chan Master replied, 'I would never dare to deceive myself.' Later, at Shao'an, he heard a chicken flapping its wings and crowing loudly, and he suddenly realized enlightenment. He composed a verse saying: 'The cypress tree has burned to ashes, the smoke is about to disappear, suddenly hearing a neighbor's chicken crow. In the past, I mistakenly thought the donkey was peeking into the well, today I know it is the well peeking at the donkey.' He presented it to Chan Master Boshan, who nodded in approval. In the year bǐngxū (1646) of the Shunzhi (順治) reign, he opened the Dharma at Ying Mountain. In the year bǐngshēn (1656), he succeeded Chan Master Boshan's position. He was once invited to Gaoquan and Puning.
Ascending the hall to preach: By the water's edge, at the foot of the mountain, everywhere is peach blossom, everywhere is tall bamboo. The red is red, the green is green, the same nature comes from nature. The straight is straight, the curved is curved, knowing the destination, don't mention Xu Lingyun, being good at using, don't boast about just having blessings. Ultimately, the subtle feelings within, are always superfluous like painting a snake adding feet. Not adding feet, who says sixty-six is thirty-six? Taking the head as the tail, taking the tail as the head, hungry eat rice, sleepy go to sleep. Doh!
Small assembly: Today is the fifth day of the ninth month, the weather is half sunny and half rainy, it is the best time and condition, everyone hears and sees with their own ears and eyes. So, what is it that is seen and heard? The old big worm of Nanshan, bites to death the tiger with heavy teeth. All phenomena are arrayed, all together...
起舞。大眾。虎咬大蟲。則且置。萬象因甚麼起舞。不見道。甜瓜徹蒂甜。苦瓠連根苦。
康熙己酉春。以院事托座元。明年六月二十日示寂。臨寂時。黃龍岑。按師身問。屋破不蔽風雨時如何。師曰。乾坤翻轉更由誰。曰與么則一眾景仰有分也。師拱手而逝。壽七十九。臘六十二。塔靈骨于本山蓮華峰之陽。
開府大成余公居士
字集生。法名道裕。別號布衲。桐城人。參博山。睹法堂聯密移一步語。有省。自是決信無疑。上山書曰。自見和尚后。覺向來胸臆雜毒。被少分醍醐。洗括頓盡。歸來。硯筆付之祖龍。書籍付之㹠犢。丈室而外。一物不將。獨是坐斷十方。密移一步。粗知奉教而行。而長安甚鬧。我國晏然。且喜歸源有路。中間自信得力處。是去冬解組歸時。于凍舟中。結八十日不語期。所謂佛也沒奈何。良然良然。若問某甲見個甚麼。䌫開口。便自肉麻了也。
一日。與同參持論。互相不肯。公乃曰。我最喜長慶道。唯人自肯乃方親。同參曰。此個公案。被和尚改了也。他道。唯人不肯乃方親。公曰。者老漢惑亂人。無有了日。
雪關訚問。閉門作活為何事。公曰。出賣𨍏轢鉆。曰補網張風成何用。公曰。添個黑撈波。曰八卦正位如何排。公曰。初忌當頭。曰路逢猛虎如
【現代漢語翻譯】 現代漢語譯本： 起舞。大眾。虎咬大蟲。這些且先放下。萬象是因為什麼起舞呢？你沒聽說過嗎？甜瓜從瓜蒂到瓜身都是甜的，苦瓠連著根都是苦的。
康熙己酉年（1669年）春天，他將寺院事務託付給座元（科舉考試第一名）。第二年六月二十日圓寂。臨終時，黃龍岑（人名）按著他的身體問：『房屋破了不能遮蔽風雨時該怎麼辦？』他回答說：『乾坤翻轉又由誰來主宰？』黃龍岑說：『既然這樣，那麼大家對您的景仰也是理所當然的。』他拱手而逝，享年七十九歲，僧臘六十二年。靈骨安葬在本山蓮華峰的南面。
開府大成余公居士（官名+人名）
字集生，法名道裕，別號布衲。桐城人。參拜博山（人名）。看到法堂上的對聯『密移一步』這句話，有所領悟。從此堅信不疑。上山寫信說：『自從見了和尚后，覺得向來胸中的雜念和毒素，被少許醍醐（比喻美妙的佛法）洗滌得乾乾淨淨。』回來后，把硯臺和筆交給祖龍（秦始皇，比喻無用），把書籍交給㹠犢（豬，比喻無用）。丈室之外，什麼也不帶，只是坐斷十方（指遍滿整個宇宙），密移一步。粗略地知道奉行教義。而長安（指京城）非常喧鬧，我國卻安然無恙。可喜的是迴歸本源有路可循，中間自信得力之處，是去年冬天辭官回家時，在冰凍的船中，結了八十天不說話的約定。所謂佛也沒辦法。確實是這樣。如果問我看到了什麼，剛要開口，就覺得渾身發麻了。
有一天，他和同參（一起參禪的人）爭論，互相不肯讓步。余公就說：『我最喜歡長慶（人名）說的，只有人自己肯認才能親近。』同參說：『這個公案，被和尚改了。』他說：『只有人不肯認才能親近。』余公說：『這個老漢迷惑人，沒有停止的時候。』
雪關訚（人名）問：『閉門作活是爲了什麼事？』余公說：『出賣𨍏轢鉆（一種工具）。』雪關訚問：『補網張風有什麼用？』余公說：『添個黑撈波（一種漁具）。』雪關訚問：『八卦正位如何排列？』余公說：『初忌當頭。』雪關訚問：『路上遇到猛虎該如何？』
【English Translation】 English version: Dancing. The multitude. A tiger biting a large insect. Let's put these aside for now. Why do all phenomena dance? Haven't you heard it said? A sweet melon is sweet from stem to tip, a bitter gourd is bitter from root to vine.
In the spring of the year Ji-You (1669 AD) during the Kangxi reign, he entrusted the affairs of the monastery to the Zhuangyuan (the top scholar in the imperial examination). He passed away on the twentieth day of the sixth month of the following year. At the moment of his passing, Huanglong Cen (a person's name) pressed his body and asked, 'What should be done when the house is broken and cannot shelter from wind and rain?' He replied, 'Who controls the turning of heaven and earth?' Huanglong Cen said, 'Since that's the case, then everyone's admiration for you is justified.' He passed away with his hands clasped in respect, at the age of seventy-nine, with sixty-two years as a monk. His remains were enshrined on the southern side of Lotus Peak on this mountain.
Layman Yu Gong of Kaifu Dacheng (official title + person's name)
His courtesy name was Jisheng, his Dharma name was Daoyu, and his alias was Buna. He was from Tongcheng. He visited Boshan (a person's name). Upon seeing the couplet in the Dharma hall, 'Silently moving one step,' he had an awakening. From then on, he was firmly convinced. He wrote a letter to the mountain saying, 'Since seeing the monk, I feel that the miscellaneous thoughts and toxins in my chest have been completely washed away by a little bit of nectar (a metaphor for wonderful Buddhist teachings).' After returning, he gave the inkstone and brush to Zulong (Qin Shi Huang, a metaphor for uselessness), and the books to 㹠犢 (pig, a metaphor for uselessness). Outside of his room, he took nothing, but simply cut off the ten directions (referring to filling the entire universe), silently moving one step. He roughly knew to follow the teachings. And Chang'an (referring to the capital) is very noisy, but our country is safe and sound. It is gratifying that there is a way to return to the source. The place where he felt most confident was when he resigned and returned home last winter, making a vow of silence for eighty days in the frozen boat. So-called even the Buddha can do nothing. Truly, truly. If you ask me what I saw, as soon as I open my mouth, I feel numb all over.
One day, he and a fellow practitioner were arguing, neither willing to give in. Yu Gong then said, 'I like what Changqing (a person's name) said the most, only when a person is willing to acknowledge themselves can they be close.' The fellow practitioner said, 'This case has been changed by the monk.' He said, 'Only when a person is unwilling to acknowledge themselves can they be close.' Yu Gong said, 'This old man confuses people, without end.'
Xueguan Yin (a person's name) asked, 'What is the purpose of cultivating in seclusion?' Yu Gong said, 'Selling 𨍏轢鉆 (a tool).' Xueguan Yin asked, 'What is the use of mending nets and spreading wind?' Yu Gong said, 'Adding a black scoop (a fishing tool).' Xueguan Yin asked, 'How should the eight trigrams be arranged in their proper positions?' Yu Gong said, 'The first taboo is at the head.' Xueguan Yin asked, 'What should be done when encountering a fierce tiger on the road?'
何避。公曰。一任𨁝跳。曰一條直路如何入。公曰。巍巍堂堂。曰斜街曲巷如何通。公曰。婆婆和和。曰中心樹子如何斫。公曰。亞交空勞樽俎計。曰關津把斷如何過。公曰。蘇卿元是漢朝臣。曰如何是透頂的人。公曰。腳跟點地。曰如何是透底的人。公曰。鼻孔撩天。
斷拂老人住雪峰時。公問。當年真覺大師。所遺三個毬子。和尚還是一時用。次第用。總不用。斷拂答以偈曰。雪峰毬子總不用。死爛蛇頭能活弄。次第拈來舉向人。眉毛與眼一齊動。一時拋出大家看。波斯乞命無門縫。三轉語酬余石頭。莫教磕破人間夢。公於是。竭力雪峰者無倦容。
晚嘗與黃元公輩結社。究心禪學。所著。有五燈華。行世。
東苑鏡禪師法嗣
江寧府天界覺浪道盛禪師
別號杖人。閩柘浦張氏子。于明萬曆壬辰十二月十六戌時生。幼而聰慧。天縱性成。聞大父坐化。輒疑曰。此個靈明。向何處去。一日街行。聞貓聲有省。適瑞巖源過浦。密投剃落。時年二十。隨掩關夢筆。一日閱百丈再參因緣。忽有悟。會博山來主董巖。往求具戒。且問。從上佛祖。如何行履。山曰。須從工夫透脫始得。師曰。佛祖行履。豈因工夫耶。山曰。子且去做到那田地著。師辭擬參壽昌。道經書林。見東苑。苑問。曾聞
【現代漢語翻譯】 現代漢語譯本 何避（人名，不確定是否為尊稱）。 公曰：完全聽憑自然，不受拘束。 曰：一條筆直的路該如何進入？ 公曰：多麼高大莊嚴。 曰：傾斜的街道和彎曲的小巷該如何通行？ 公曰：多麼平和融洽。 曰：中心的那棵樹該如何砍伐？ 公曰：徒勞地進行外交談判。 曰：關口要塞被封鎖，該如何通過？ 公曰：蘇武本來就是漢朝（公元前202年-公元220年）的臣子。 曰：什麼是徹底覺悟的人？ 公曰：腳跟踏實地。 曰：什麼是完全透徹的人？ 公曰：鼻孔朝天。
斷拂老人在雪峰寺居住時。 公問：當年真覺大師所遺留的三個球，和尚您是一次性使用，還是按順序使用，還是完全不用？ 斷拂用偈語回答說：雪峰寺的球我完全不用，死蛇的頭也能讓它活過來。按順序拿出來給大家看，眉毛和眼睛一起動。一次性拋出來給大家看，波斯人求饒也找不到門路。這三句轉語酬謝余石頭，不要碰破了人間的夢。 於是，公竭力幫助雪峰寺，沒有倦怠之色。
晚年曾經與黃元公等人結社，深入研究禪學。所著有《五燈華》，流傳於世。
東苑鏡禪師的法嗣
江寧府天界寺覺浪道盛禪師
別號杖人。是閩地柘浦張氏的兒子，于明朝萬曆壬辰年（1592年）十二月十六日戌時出生。從小就聰明伶俐，天性自然。聽到祖父坐化，就疑惑地說：這個靈明，要到哪裡去呢？一天在街上行走，聽到貓叫聲有所領悟。恰逢瑞巖源經過柘浦，秘密地請求剃度。當時年齡二十歲，於是閉關在夢筆山。一天閱讀百丈再參因緣，忽然有所領悟。適逢博山來主持董巖寺，前往請求受具足戒，並且問道：從前的佛祖，是如何修行的？博山說：必須從功夫透脫才能得到。禪師說：佛祖的修行，難道是因為功夫嗎？博山說：你且去做到那個地步再說。禪師告辭，打算參訪壽昌寺，路過書林，見到了東苑。
【English Translation】 English version He Bi (name, uncertain if it's an honorific title). The master said: Completely rely on nature, without restraint. Said: How to enter a straight road? The master said: How lofty and dignified. Said: How to pass through the sloping streets and winding alleys? The master said: How peaceful and harmonious. Said: How to chop down the tree in the center? The master said: Futile diplomatic negotiations. Said: How to pass through the blocked checkpoints? The master said: Su Wu was originally a minister of the Han Dynasty (202 BC-220 AD). Said: What is a thoroughly enlightened person? The master said: Feet firmly on the ground. Said: What is a completely transparent person? The master said: Nostrils facing the sky.
When the old man Duanfu lived in Xuefeng Temple. The master asked: The three balls left by Great Master Zhenjue, does the monk use them all at once, or in sequence, or not at all? Duanfu answered with a verse: I don't use the balls of Xuefeng Temple at all; I can revive the head of a dead snake. Taking them out one by one to show everyone, the eyebrows and eyes move together. Throwing them all out at once for everyone to see, the Persians beg for mercy but can't find a way in. These three turning phrases are to thank Yu Shitou; don't break the dreams of the world. Therefore, the master spared no effort to help Xuefeng Temple, without any sign of fatigue.
In his later years, he formed a society with Huang Yuangong and others to study Chan Buddhism deeply. He authored 'Five Lamps Hua', which is circulated in the world.
The Dharma successor of Zen Master Dongyuan Jing
Zen Master Juelang Daosheng of Tianjie Temple in Jiangning Prefecture
His alias was Zhang Ren. He was the son of the Zhang family of Zhepu in Min, born at the hour of Xu on the sixteenth day of the twelfth month of the Ren Chen year of the Wanli reign of the Ming Dynasty (1592 AD). He was intelligent from a young age, with a natural disposition. Hearing that his grandfather had passed away in meditation, he wondered: Where does this spiritual light go? One day, walking on the street, he had an epiphany upon hearing a cat meow. It happened that Ruiyan Yuan passed by Zhepu, and he secretly requested to be tonsured. He was twenty years old at the time, and then he secluded himself in Mengbi Mountain. One day, reading Baizhang's 'Re-participation in Cause and Condition', he suddenly had an epiphany. It happened that Boshan came to preside over Dongyan Temple, and he went to request full ordination, and asked: How did the Buddhas of the past practice? Boshan said: You must first break through the effort to obtain it. The Zen master said: Does the practice of the Buddhas depend on effort? Boshan said: You should go and do it to that point first. The Zen master bid farewell, intending to visit Shouchang Temple, and saw Dongyuan while passing through Shulin.
博山提唱維摩經否。師曰。曾聞。苑曰。彌勒得一生受記作么生。師曰。大有人疑著。苑曰。你又恁么去。師異之。圍爐次。師舉僧問古德。劫火洞然。大千俱壞。未審。者個壞不壞。有云壞。有云不壞。此意如何。苑曰。你又恁么來。師遂折節過冬。因呈生平所見。苑喜。一日以偈付之。時年丙辰也。次年。隨苑禮足壽昌。昌勘問明驗奇之。因問東苑。當時答一語。和尚便滿口見許。若是道盛。決不輕易放過。昌曰。祇如他道和尚莫作怪。你作么生。師才啟口。昌便劈面一掌。師曰。也是賊過後張弓。昌曰。且喜。有人吃掌在。嗣以臨濟趙州玄沙諸公案詰之。師以六頌發明。昌頷之。戊午。昌寂。為父兄攙歸浦。次年。結制羅山。冬之興化。開法國歡。天啟壬戌。禮足博山。乙亥。結制楚之龍湖。次主寶筏黃檗。丙子。繼席壽昌。戊寅。主匡埠圓通。己卯。復入楚主芝佛。赴荊王請。內庭說法。庚辰。主豫章泰定。建安王。請說法上藍。次應鼓山請。冬還壽昌。時師年五十矣。癸未。結制靈谷。甲申。結制祖堂。乙酉。住徑山。次年。結制天界。又次年。主太平萬壽。及無相寺。是冬。江院王公。閱師原道七論。謂。不應稱明太祖三字。坐師獄中。師不辨陳。大宰命吏。省師索偈。師為書問予何事棲碧山。笑而不答
【現代漢語翻譯】 現代漢語譯本 博山（地名）提倡講授《維摩經》嗎？師（指道盛）說：『曾經聽過。』苑（指東苑）問：『彌勒（菩薩名，意為慈氏）得到一生補處（指下一生必定成佛）的授記，這件事你怎麼看？』師說：『很多人對此表示懷疑。』苑說：『你又這樣理解了。』東苑對道盛的回答感到驚異。 圍著火爐的時候，師舉出僧人問古德（古代高僧）的問題：『劫火洞然（世界末日的大火燃燒），大千世界（佛教宇宙觀中的一個世界）都毀壞了，請問，這個「個」（指本性）壞還是不壞？』有人說壞，有人說不壞，這個意思是什麼？』苑說：『你又這樣理解了。』師於是改變態度，虛心過冬。因此呈上自己平生所見，東苑很高興。一天，東苑用偈語傳授給他。當時是明神宗萬曆四十四年（1616年）。第二年，道盛跟隨東苑禮拜壽昌（寺名），壽昌勘驗提問，認為道盛的見解非常奇特。因此問東苑：『當時他回答一句話，和尚（指東苑自己）就完全認可了他，如果是道盛，決不會輕易放過。』壽昌說：『比如他說道盛和尚不要見怪，你怎麼辦？』師剛要開口，壽昌就劈面一掌。師說：『也是賊走後才張弓（比喻為時已晚）。』昌說：『可喜的是，有人捱了這一掌。』接著用臨濟、趙州、玄沙諸位禪師的公案詰問他，師用六首頌歌闡明，壽昌點頭認可。明神宗萬曆四十六年（1618年），壽昌圓寂。道盛被父兄攙扶回浦江。第二年，在羅山結制安居，冬天到興化，開法說法，大眾歡喜。明光宗天啟二年（1622年），禮拜博山。明天啟三年（1623年），在楚地的龍湖結制安居，之後主持寶筏、黃檗（寺名）。明思宗崇禎元年（1628年），繼承壽昌的住持之位。崇禎三年（1630年），主持匡埠圓通（寺名）。崇禎四年（1631年），再次到楚地主持芝佛（寺名），應荊王的邀請，在內廷說法。崇禎五年（1632年），主持豫章泰定（寺名），建安王邀請到上藍說法。之後應鼓山（寺名）的邀請，冬天回到壽昌。這時道盛五十歲了。明思宗崇禎六年（1633年），在靈谷結制安居。崇禎七年（1634年），在祖堂結制安居。崇禎八年（1635年），住持徑山（寺名）。第二年，在天界結制安居。又過了一年，主持太平萬壽以及無相寺。這年冬天，江院王公閱讀了道盛的《原道七論》，認為不應該直稱『明太祖』三個字，於是道盛被關進監獄。道盛不辯解，大宰命令官吏向道盛索要偈語，道盛寫道：『問我因何事，棲身在碧山，笑而不回答。』
【English Translation】 English version Did Boshan (place name) advocate lecturing on the Vimalakirti Sutra? The Master (referring to Daosheng) said, 'I have heard of it.' Yuan (referring to Dongyuan) asked, 'How do you view Maitreya (Bodhisattva name, meaning 'benevolent one') receiving the prediction of becoming a Buddha in his next life (meaning he is guaranteed to become a Buddha in his next life)?' The Master said, 'Many people doubt this.' Yuan said, 'You understand it that way again.' Dongyuan was surprised by Daosheng's answer. During a gathering around the stove, the Master brought up a question a monk asked an ancient virtuous monk: 'When the fire of the kalpa (world-ending fire) blazes, and the great chiliocosm (a world in Buddhist cosmology) is destroyed, may I ask, does this 'self' (referring to inherent nature) get destroyed or not?' Some say it is destroyed, some say it is not destroyed. What is the meaning of this?' Yuan said, 'You understand it that way again.' The Master then changed his attitude and humbly spent the winter. Therefore, he presented his lifelong insights, and Dongyuan was very happy. One day, Dongyuan imparted a verse to him. This was in the 44th year of the Wanli era of the Ming Dynasty (1616). The following year, Daosheng followed Dongyuan to pay respects at Shouchang (temple name). Shouchang examined him with questions and found Daosheng's views to be very unique. Therefore, he asked Dongyuan, 'At that time, he answered one sentence, and the monk (referring to Dongyuan himself) completely approved of him. If it were Daosheng, I would not have let it go so easily.' Shouchang said, 'For example, if he said, 'Monk Daosheng, please don't be offended,' what would you do?' As soon as the Master was about to speak, Shouchang slapped him in the face. The Master said, 'It's like drawing the bow after the thief has run away (a metaphor for being too late).' Chang said, 'It's gratifying that someone received this slap.' Then he questioned him with the cases of Linji, Zhaozhou, and Xuansha. The Master explained with six verses, and Shouchang nodded in approval. In the 46th year of the Wanli era of the Ming Dynasty (1618), Shouchang passed away. Daosheng was helped back to Pujiang by his father and brothers. The following year, he settled down at Luoshan. In winter, he went to Xinghua to preach the Dharma, and the masses rejoiced. In the 2nd year of the Tianqi era of the Ming Dynasty (1622), he paid respects at Boshan. In the 3rd year of the Tianqi era (1623), he settled down at Longhu in Chu, and later presided over Baofa and Huangbo (temple names). In the 1st year of the Chongzhen era of the Ming Dynasty (1628), he succeeded to the abbotship of Shouchang. In the 3rd year of the Chongzhen era (1630), he presided over Kuangbu Yuantong (temple name). In the 4th year of the Chongzhen era (1631), he went to Chu again to preside over Zhifo (temple name), and at the invitation of the Prince of Jing, he preached the Dharma in the inner court. In the 5th year of the Chongzhen era (1632), he presided over Zhangtai Taiding (temple name), and the Prince of Jian'an invited him to preach the Dharma at Shanglan. Later, he accepted the invitation of Gushan (temple name) and returned to Shouchang in winter. At this time, Daosheng was fifty years old. In the 6th year of the Chongzhen era of the Ming Dynasty (1633), he settled down at Linggu. In the 7th year of the Chongzhen era (1634), he settled down at Zutang. In the 8th year of the Chongzhen era (1635), he resided at Jingshan (temple name). The following year, he settled down at Tianjie. A year later, he presided over Taiping Wanshou and Wuxiang Temple. That winter, Duke Jiangyuan read Daosheng's 'Seven Treatises on the Origin of the Way' and believed that the three words 'Ming Taizu' should not be directly mentioned, so Daosheng was imprisoned. Daosheng did not defend himself, and the Grand Minister ordered officials to ask Daosheng for a verse. Daosheng wrote: 'Asked why I dwell, in the green mountains, I smile and do not answer.'
心自閑。桃花流水杳然去。別有天地非人間。詩遺之。宰為嘉甚。操江李公。過太平。特入獄詢其事。時當道畢集。索七論閱之。李公曰。此論道書也。刻在崇禎年。稱明太祖。禮也。況明亦稱元世祖。遂一笑而釋。師出。略無異色。李公顧當事曰。禁之無慍。釋之無喜。非真道人何如。辛卯。再主萬壽。壬辰。主攝山棲霞。丙申。住浙虎跑。因得興復崇先。坐道場五十餘處。語錄如之內集三十三種。外集三十一種。師為人。機雖孤峻。而性實溫和。凡示誨人。不豁然則不已。故。士大夫愿就刀尺者。比比然。皆以道為懷。絕無他念。不喜索隱形怪。不喜別戶分門。唯參同是任。弘法是職。雖屢經患難。至死不怠。海以內。莫不咸尊為宗門巨匠也。
上堂。以如意打圓相曰。會么。迥日輪而葉夢。夜半正明乘象駕以投機。曉來不露天然貴胤。才生即指顧稱尊。正位青宮初立。便紹承大統。優曇示現。長春之花萼方新。寶祚隆膺。億代之本枝遠茂。紹天地祖宗慧命。啟朝廷社稷光輝。則且置。今當皇太子睿誕辰。且作么生舉揚慶贊。永祝千秋同日月。常瞻萬壽等乾坤。
上堂。偶向江頭采白蘋。閑隨年少賽江神。眾中不敢分明說。暗擲金錢卜遠人。良久曰。噫。無限相思空自委。尋常觸著最難禁。
【現代漢語翻譯】 現代漢語譯本 心境自然閒適。桃花隨著流水靜靜地流逝。這裡另有一番天地，並非人間俗世。有人將詩作遺留下來，地方長官非常讚賞。操江李公，路過太平，特地到監獄詢問這件事。當時有關官員全部聚集，李公索取七論閱讀。李公說：『這是論道的書籍啊，刻印于崇禎年間（1628-1644年），稱呼明太祖，合乎禮儀。況且明朝也稱呼元世祖。』於是笑著釋放了他。這位禪師出來后，神色沒有絲毫變化。李公回頭對主管官員說：『禁錮他不慍怒，釋放他不喜悅，如果不是真正的得道之人，怎麼能做到這樣？』辛卯年，再次主持萬壽寺。壬辰年，主持攝山棲霞寺。丙申年，居住在浙江虎跑寺。因此得以興復崇先寺，主持道場五十多處。語錄像《內集》三十三種，《外集》三十一種。這位禪師為人，機鋒雖然孤峭峻拔，但性情實在溫和。凡是開示教誨他人，不使人徹底明白決不罷休。所以，士大夫願意接受他的教誨的人，比比皆是，都以求道為懷，絕無其他念頭。不喜歡探究隱秘怪誕之事，不喜歡另立門戶，分門別類，唯以參究真如為己任，弘揚佛法為職責。雖然屢次經歷患難，直到去世也不懈怠。海內，沒有不尊稱他為宗門巨匠的。
上堂說法。用如意打一個圓圈說：『領會了嗎？』太陽輪轉而夢境消逝，半夜正明，乘象駕車來投機緣。黎明到來不顯露天然高貴的血統，剛出生就被人指點稱尊。正位東宮剛剛確立，便繼承大統。優曇花示現，長春的花萼正新鮮。寶祚隆盛，億萬代的根本枝幹長遠茂盛。紹繼天地祖宗的慧命，開啟朝廷社稷的光輝。這些且先放下。現在當今皇太子睿誕辰，該如何舉揚慶賀讚頌呢？永遠祝願他千秋萬代與日月同輝，常常瞻仰他的萬壽之福與天地同壽。
上堂說法。偶然在江邊採摘白蘋，悠閒地隨著少年們祭賽江神。人多不敢分明說，暗暗地擲出金錢占卜遠方的人。停頓了很久說：『唉，無限的相思之情白白地拋棄了，尋常觸碰到的東西最難禁止。』
【English Translation】 English version His mind is naturally at ease. Peach blossoms flow away with the water, silently. There is another realm, not of this human world. Someone left a poem behind, which the local magistrate greatly admired. Lord Li of Caojiang, passing by Taiping, made a special trip to the prison to inquire about the matter. At that time, all the officials concerned gathered, and Lord Li asked for the Seven Treatises to read. Lord Li said, 'This is a book on the Dao, printed in the Chongzhen era (1628-1644). It addresses Emperor Taizu of Ming, which is proper. Moreover, the Ming dynasty also addressed Emperor Shizu of Yuan.' Then he smiled and released him. The master came out, with no change in his expression. Lord Li turned to the official in charge and said, 'To imprison him without anger, to release him without joy, how could one do this if not a true Daoist?' In the Xinmao year, he again presided over Wanshou Temple. In the Renchen year, he presided over Qixia Temple on Mount She. In the Bingshen year, he resided at Hupao Temple in Zhejiang. Thus, he was able to restore Chongxian Temple, presiding over more than fifty Daos. His recorded sayings are like the thirty-three types of 'Inner Collection' and the thirty-one types of 'Outer Collection'. This master's personality, though his wit was solitary and lofty, his nature was truly gentle. Whenever he instructed others, he would not stop until they thoroughly understood. Therefore, scholars and officials who were willing to receive his teachings were numerous, all with the pursuit of the Dao in mind, without any other thoughts. He did not like to explore hidden and strange things, nor did he like to establish separate sects. He only took the study of true reality as his responsibility and the promotion of the Dharma as his duty. Although he experienced hardships many times, he never slacked until his death. Within the seas, none did not respectfully regard him as a great master of the sect.
Ascending the hall, he struck a circle with his Ruyi (a ceremonial scepter) and said, 'Do you understand? The sun wheel revolves and dreams vanish, in the middle of the night, riding an elephant carriage to seize the opportunity. At dawn, not revealing the natural noble lineage, as soon as one is born, one is pointed at and called venerable. The position of the crown prince is newly established, and then one inherits the great lineage. The Udumbara (a rare flower said to bloom only when a Buddha appears) manifests, the calyx of the evergreen flower is newly fresh. The imperial throne is grandly received, the roots and branches of hundreds of millions of generations flourish far and wide. To continue the wisdom-life of heaven, earth, ancestors, and to open up the glory of the court and the state. Let us put these aside for now. Now, on the auspicious birthday of His Royal Highness the Crown Prince, how should we celebrate and praise? May we forever wish him a thousand autumns as bright as the sun and moon, and always look up to his longevity equal to heaven and earth.'
Ascending the hall, he said, 'Accidentally picking white duckweed by the river, leisurely following the young people to celebrate the river god. Among the crowd, I dare not speak clearly, secretly throwing gold coins to divine the distant person.' After a long pause, he said, 'Alas, endless lovesickness is abandoned in vain, the things one usually touches are the hardest to restrain.'
上堂。雙輪合璧。泥牛入海如神。五曜經天。石馬回途自妙。微云澹河漢。秋露滴梧桐。路逢達道人。不將語默對。若有個漢。曏者里發得一笑。許他親見歇祖。八字打開。別施手眼。衣被萬化。乳育群英。使個個遮天蓋地去。還會么。夜排月戶清光遠。秋拭山棱秀色多。
上堂。十字街頭結制。唯有石橛子。自肯承當。急水灘上白椎。祇許竹篙兒。全機活脫。杖人恁么舉。忽有個出來。卷卻蓆子也。好與三十棒。且道。是賞伊罰伊。檢點得出。黃頭碧眼。剜肉成瘡。檢點不出。白牯黧奴。開眼作夢。祇如今日與眾造個款端。又作么生。巨靈抬手無多子。劈破華山千萬重。
上堂。人從賢溪來。請擊皋亭鼓。䇿杖獨登堂。一喝驚古今。是誰直下耳聾。又誰當央舌吐。不勞象骨更拋毬。且看玄沙是甚虎。巢知風穴知雨。動植飛潛各有主。電卷星馳。龍驤鳳翥。者些兒須自許。太平一曲韻深長。流水高山何足譜。
示眾。石女夜拋梭。織錦密彰文彩。木人朝結網。得魚疾透波瀾。相將活計以成家。因此勤勞而樂業。草野渾忘治象。宸廷冥契天然。祇如此外。還更有向上事也無。寒來破衲矇頭坐。醒后敲冰自煮茶。
小參。一二三四五六七。萬仞峰頭獨足立。翻身撞倒老空王。捉敗真贓還叫屈。誰
【現代漢語翻譯】 現代漢語譯本 上堂。雙輪合璧，泥牛入海，其神妙之處如同五星執行于天，石馬返回舊途，其玄妙之處自然顯現。淡淡的雲彩籠罩著銀河，秋天的露水滴落在梧桐樹上。如果在路上遇到得道之人，不要用言語或沉默來應對。如果有人能在此處發出會心一笑，就可允許他親眼見到歇祖（指開悟的祖師），八字打開（指徹底領悟），另施手段眼力，衣被萬物，乳育群英，使每個人都能遮天蓋地。你們會嗎？夜晚推開月戶，清光遠照；秋天擦拭山棱，秀色更濃。
上堂。在十字街頭設立關卡，只有石橛子（路障）自己肯承擔責任。在湍急的河灘上敲擊白椎（木樁），只允許竹篙兒（竹竿）完全靈活地運用。拄杖人這樣舉起禪杖，如果有人出來把蓆子捲走，就該打他三十棒。且說，這是獎賞他還是懲罰他？如果能分辨得出，那就是黃頭碧眼（指外國人）剜肉成瘡（自討苦吃）；如果分辨不出，那就是白牯黧奴（指愚笨的人）睜眼做夢。就像今天我和大家制定一個規矩，又該怎麼做呢？巨靈神抬手也無濟於事，劈開華山卻有千萬重困難。
上堂。有人從賢溪來，請我敲擊皋亭鼓。我拄著枴杖獨自登上法堂，一聲棒喝震驚古今。是誰直接就聽不見了？又是誰在那裡胡說八道？不用再拋擲象牙球（指不用再玩弄玄虛），且看玄沙（指玄沙師備禪師）是什麼樣的老虎。鳥巢知道風向，洞穴知道雨情，動植物和飛禽走獸各有其主。電光飛逝，星辰奔馳，龍騰虎躍，這些都要靠自己去領悟。太平之曲韻味深長，流水高山又怎能完全譜寫出來？
示眾。石女（比喻不可能的事）夜晚拋梭，織出的錦緞卻能巧妙地彰顯出文采；木人（比喻沒有生命的人）早上結網，捕到的魚能迅速地穿透波浪。互相幫助，共同生活，因此勤勞而快樂。鄉野之間完全忘記了治理的景象，朝廷之中暗合著天然的規律。只是如此之外，難道就沒有更進一步的事情了嗎？寒冷時披著破舊的衲衣矇頭而坐，醒來后敲碎冰塊自己煮茶。
小參。一二三四五六七，在萬仞高峰之巔獨自站立。翻身撞倒老空王（指佛），捉到作弊者反而還叫冤。是誰？
【English Translation】 English version Ascending the hall. Two wheels combine their brilliance. A clay ox enters the sea, its mystery akin to the five planets traversing the sky. A stone horse returns to its old path, its subtlety naturally revealed. Faint clouds shroud the Milky Way, autumn dew drips on the phoenix tree. If you meet a Taoist on the road, do not respond with words or silence. If someone can offer a knowing smile here, allow him to witness the enlightenment of the Patriarch (referring to an enlightened master), his understanding fully opened, employing unique methods and vision, clothing all things, nurturing all talents, enabling each to cover the heavens and the earth. Do you understand? At night, pushing open the moonlit door, the clear light shines far; in autumn, wiping the mountain ridges, the beautiful colors deepen.
Ascending the hall. Establishing a checkpoint at the crossroads, only the stone bollard (roadblock) willingly takes responsibility. Striking a white stake (wooden post) on the rapid riverbank, only the bamboo pole is allowed to be fully and flexibly utilized. The staff-bearer raises his staff in this way; if someone comes out and rolls up the mat, he deserves thirty blows. Tell me, is this a reward or a punishment? If you can discern it, it is like a 'yellow-headed, blue-eyed' (foreigner) cutting flesh to create a wound (asking for trouble); if you cannot discern it, it is like a 'white ox, black slave' (referring to a foolish person) dreaming with open eyes. Just as today I am making a rule with everyone, what should be done? Even if the giant spirit raises his hand, it is of no use; splitting Mount Hua is a thousand times more difficult.
Ascending the hall. Someone comes from Xianxi, inviting me to strike the Gaoting drum. I ascend the hall alone with my staff, a shout that startles the past and present. Who is it that is directly deaf? And who is it that is babbling nonsense? There is no need to throw ivory balls (referring to no need to play with metaphysics), just see what kind of tiger Xuan Sha (referring to Zen Master Xuansha Shibei) is. The bird's nest knows the wind, the cave knows the rain, plants, animals, and birds each have their master. Lightning flashes, stars race, dragons soar, and phoenixes dance; these must be realized by oneself. The tune of peace has a deep and lasting rhyme; how can flowing water and high mountains be fully composed?
Showing the assembly. A stone woman (a metaphor for impossibility) throws the shuttle at night, yet the brocade she weaves cleverly reveals its patterns; a wooden man (a metaphor for lifelessness) casts a net in the morning, and the fish he catches quickly pierce the waves. Helping each other and living together, therefore diligent and happy. The countryside completely forgets the image of governance, and the court secretly matches the natural order. Just beyond this, is there not something further? In the cold, sitting with a tattered robe covering the head, waking up and breaking ice to boil tea.
Small gathering. One, two, three, four, five, six, seven, standing alone atop a ten-thousand-foot peak. Turning over and knocking down the Old Empty King (referring to the Buddha), catching the cheater and still crying injustice. Who is it?
見此真贓。誰雪此冤屈。要識真金火里看。杖頭有眼明如日。
示眾。三七日前。釋迦掩室于摩竭。三七日內。海底波斯嚼生鐵。三七日後。大家笑龜不成鱉。無論是七后七前。只要你自奮自烈。不有傷人心。爭解死冤結。說甚為人須為徹。殺人須見血。若作一場鬼戲。徒自捉棒打月。
問僧。甚處來。僧曰。和尚試定當看。師曰。野狐精𨁝跳作么。曰情知和尚有此一機。師曰。苦不是新羅。僧便拜。師曰。村夫吃橄欖。
閩僧參。師問。你是延平來的么。曰是。師曰。交劍潭兩條龍還在否。曰不知。師曰。蚯蚓穿過東海。蝦蟆撞倒須彌。跂死禪和。打瞌睡未曾醒在。
問。如何是常住三寶。師曰。兩粥一飯。曰如何奉持。師曰。朝看東南。晚觀西北。
問。有問石頭。如何是道。頭曰。木頭。如何是禪。頭曰。碌磚。此意如何。師曰。藝壓當行。曰或問和尚如何是道。作么生。師曰。好皮不染皂。曰如何是禪。師曰。好人不倩錢。曰此與石頭同別。師曰。石馬廟前有傘鋪。曰不會。師曰。木屐店在對門開。
師應機超脫。不肯蹈人蹊徑。類是。己亥。歸天界。休夏毗盧閣。九月四日。命移幾杖。入舊方丈。七日起禮佛。巡各堂寮舍。開示諄諄。回室索筆。書偈曰。萬象指頭明
【現代漢語翻譯】 現代漢語譯本： 看清這真實的贓物，誰來洗雪這冤屈？要識別真金，需在火中錘鍊。拄杖上的眼睛明亮如太陽。
開示大眾：三七日（二十一天）前，釋迦牟尼（Sakyamuni，佛教創始人）在摩竭陀（Magadha，古印度王國）閉關。三七日內，海底的波斯人嚼著生鐵。三七日後，大家嘲笑烏龜變不成鱉。無論是七日前還是七日後，只要你奮發圖強。不要做傷人心的事情，才能解開冤仇。說什麼為人要徹底，殺人要見血。如果只是演一場鬼戲，那只是徒勞地拿著棍子打月亮。
問僧人：從哪裡來？僧人說：和尚您試著確定看看。師父說：野狐精跳躍什麼？僧人說：我早就知道和尚您有這個機鋒。師父說：可惜你不是新羅（Silla，古代朝鮮國家）人。僧人便拜謝。師父說：村夫吃橄欖，不知滋味。
閩地的僧人來參拜。師父問：你是延平（今福建南平）來的嗎？答：是的。師父說：交劍潭的兩條龍還在嗎？答：不知道。師父說：蚯蚓穿過東海，蛤蟆撞倒須彌山（Mount Sumeru，佛教中的聖山）。站著死去的禪和子，打瞌睡的還沒醒來。
問：什麼是常住三寶（Three Jewels，佛教中的佛、法、僧）？師父說：兩頓粥一頓飯。問：如何奉持？師父說：早上看東南，晚上觀西北。
問：有人問石頭希遷（Shi Tou Xi Qian，唐代禪師，700-790）禪師，什麼是道？石頭禪師說：木頭。什麼是禪？石頭禪師說：瓦片。這是什麼意思？師父說：技藝壓倒同行。問：如果問和尚您什麼是道，您怎麼說？師父說：好皮不染色。問：什麼是禪？師父說：好人不欠錢。問：這與石頭禪師的回答相同還是不同？師父說：石馬廟前有傘鋪。問：不明白。師父說：木屐店在對面開。
師父應機敏捷，不肯走別人的老路。類似於，己亥年（公元1239年），歸天界，在毗盧閣（Vairocana Hall，供奉毗盧遮那佛的殿堂）休夏。九月四日，命人移動幾杖，進入舊方丈（Abbot's room，寺院住持的房間）。七日起禮佛，巡視各堂寮舍，諄諄開示。回到房間索要筆墨，寫下偈語：萬象在指頭顯明。
【English Translation】 English version: Behold this genuine stolen goods. Who will clear this injustice? To recognize true gold, look at it in the fire. The eyes on the staff are as bright as the sun.
Instructing the assembly: Three weeks (twenty-one days) before, Sakyamuni (founder of Buddhism) secluded himself in Magadha (ancient Indian kingdom). Within three weeks, a Persian from the bottom of the sea chews raw iron. Three weeks later, everyone laughs at the turtle for not becoming a soft-shelled turtle. Whether it's before or after the seven days, you must strive and be fierce. Do not do things that hurt people's hearts, so as to resolve grievances. What is said about being thorough as a person, killing must see blood. If it's just acting in a ghost play, it's just futilely hitting the moon with a stick.
Asked a monk: Where do you come from? The monk said: Abbot, please try to determine. The master said: What is the wild fox spirit jumping around for? The monk said: I knew that the abbot had this opportunity. The master said: It's a pity you are not from Silla (ancient Korean kingdom). The monk then bowed. The master said: A villager eats olives, not knowing the taste.
A monk from Fujian came to pay respects. The master asked: Are you from Yanping (now Nanping, Fujian)? Answered: Yes. The master said: Are the two dragons in Jiaojian Pool still there? Answered: I don't know. The master said: An earthworm crosses the East Sea, a toad knocks down Mount Sumeru (holy mountain in Buddhism). The Chan practitioners who died standing, the ones who dozed off have not yet woken up.
Asked: What are the Ever-Present Three Jewels (Buddha, Dharma, Sangha)? The master said: Two bowls of porridge and one meal. Asked: How to uphold them? The master said: Look southeast in the morning, and observe northwest in the evening.
Asked: Someone asked Zen Master Shi Tou Xi Qian (Tang Dynasty Zen Master, 700-790), what is the Tao (the Way)? Zen Master Shi Tou said: Wood. What is Chan (Zen)? Zen Master Shi Tou said: Tile. What does this mean? The master said: Skill surpasses peers. Asked: If I ask you, Abbot, what is the Tao, what would you say? The master said: Good leather is not dyed black. Asked: What is Chan? The master said: Good people don't owe money. Asked: Are these the same or different from Zen Master Shi Tou's answers? The master said: There is an umbrella shop in front of the Stone Horse Temple. Asked: I don't understand. The master said: The wooden clogs shop is open across the street.
The master responded quickly and was unwilling to follow in other people's footsteps. Similarly, in the year of Ji Hai (1239 AD), he returned to the heavenly realm, spending the summer retreat in the Vairocana Hall (hall dedicated to Vairocana Buddha). On the fourth day of September, he ordered people to move his chair and staff, and entered the old abbot's room. Starting from the seventh day, he paid homage to the Buddha, inspected the halls and dormitories, and gave earnest instructions. Returning to his room, he asked for pen and ink, and wrote a verse: All phenomena are clear at the fingertips.
卓異。縱擒不換機何利。無端拶斷破蒲鞋。翻然直入千峰去。擲筆而逝。塔于棲霞天開巖。壽六十八。臘四十九。
鼓山永覺賢禪師法嗣
福州府鼓山為霖道霈禪師
參鼓山。針芥契合。親炙三十秋。鼓山八旬大慶。舉為首座。始垂記莂。
住後上堂。庾嶺一鋪。功德無量。劫來成就。今日一回拈出。便見光輝宇宙。不須雪點紅爐。一切萬法仍舊。春水盈盈競流。春山疊疊挺秀。春鳥關關和鳴。春樹[葸-十+夕][葸-十+夕]郁茂。若能直下便見。即是瞿曇之後。更作佛法商量。此人卻不唧𠺕。乃舉拂召大眾曰。見么。是大神咒。是大明咒。擊案下座。
上堂。人人有個本爹孃。如影隨形處處彰。無奈眾生自違背。今朝突出在中央。前是佛殿。后是法堂。左是廚庫。右是僧堂。且道。中間底本爹孃。是何面目。良久曰。切忌觸諱。
上堂。秋風涼秋夜長。未歸客思故鄉。拍禪床曰。者里是甚麼所在。切忌開眼尿床。
師到南山。二勝和尚請上堂。賣松風于臘月。煞不知時。撾布鼓于雷門。尤堪捧腹。雖然。只得將錯就錯。向虛空里。打個觔斗。貴得主賓道合。正脈流通。拈拄杖曰。滿口道不出。信手拈將來。卓一卓曰。瞎驢正法眼。滅卻又重開。開后如何。良久曰。
【現代漢語翻譯】 現代漢語譯本： 卓異。即使擒拿與放縱也不能改變時機，這有什麼好處呢？無緣無故地用刑具拶斷破舊的蒲鞋，不如幡然醒悟直接進入千峰萬壑中去。於是擲筆而逝。弟子們在棲霞山天開巖為他建塔。享年六十八歲，僧臘四十九年。
鼓山永覺賢禪師法嗣
福州府鼓山為霖道霈禪師
道霈禪師參訪鼓山，彼此心意相合，親近侍奉三十年。鼓山舉行八十壽辰大慶時，推舉他為首座，從此開始公開講法。
住持鼓山後上堂說法：庾嶺這一處地方，功德無量，經歷了漫長的時間才成就。今天再次提出來，便能見到它光輝照耀宇宙。不需要再用雪來點綴紅色的火爐，一切萬法仍然如舊。春水盈盈地競相流淌，春山層層疊疊地挺拔秀麗，春鳥關關地和諧鳴叫，春樹茂盛繁密。如果能夠當下直接見到，那就是釋迦牟尼（瞿曇）之後的人。如果還要作佛法上的商量，這個人就不懂佛法。於是舉起拂塵，對大眾說：見到了嗎？這是大神咒，這是大明咒。說完擊打禪床，走下座位。
上堂說法：人人都有個本來的爹孃，就像影子一樣隨形，處處彰顯。無奈眾生自己違背，今天突出地顯現在中央。前面是佛殿，後面是法堂，左邊是廚房倉庫，右邊是僧人居住的房屋。那麼，中間的本來的爹孃，是什麼面目呢？良久后說：切記不要觸犯禁忌。
上堂說法：秋風涼爽，秋夜漫長，未歸的人思念故鄉。拍打禪床說：這裡是什麼地方？切記不要睜眼尿床。
道霈禪師到南山，二勝和尚請他上堂說法：在臘月賣松樹的風，真是不知時節；在雷門敲打布鼓，尤其可笑。雖然如此，也只得將錯就錯，在虛空中打個觔斗，可貴的是主客之間意氣相投，佛法正脈得以流通。拿起拄杖說：滿口說不出來，隨意拈來。用拄杖敲擊一下說：瞎驢的正法眼，滅了又重新打開。打開之後如何呢？良久后說，（沒有說）。
【English Translation】 English version: Zhuo Yi. What is the benefit of not changing the opportunity even with capture and release? Groundlessly torturing and breaking worn-out straw sandals is not as good as suddenly awakening and directly entering the thousands of peaks and valleys. Then he threw down his pen and passed away. His disciples built a pagoda for him at Tiankai Rock in Qixia Mountain. He lived to be sixty-eight years old, with forty-nine years as a monk.
Dharma Successor of Zen Master Yongjue Xian of Gushan
Zen Master Weilin Daopei of Gushan in Fuzhou Prefecture
Zen Master Daopei visited Gushan, and their minds were in harmony, serving closely for thirty years. When Gushan held a grand celebration for its eightieth anniversary, he was elected as the head seat, and from then on, he began to publicly preach the Dharma.
After becoming the abbot of Gushan, he ascended the hall to give a Dharma talk: This place of Yuling (Yuling Mountain), has immeasurable merit, achieved over a long period of time. Today, bringing it up again, one can see its brilliance illuminating the universe. There is no need to add snow to a red furnace, all dharmas remain as they were. The spring water flows abundantly, the spring mountains stand tall and beautiful in layers, the spring birds sing harmoniously, and the spring trees are lush and dense. If one can directly see it immediately, then that is a successor of Gautama (Shakyamuni Buddha). If one still wants to discuss the Dharma, then this person does not understand the Dharma. Then he raised the whisk and said to the assembly: Do you see it? This is the great divine mantra, this is the great bright mantra. After speaking, he struck the meditation platform and stepped down.
Ascending the hall to give a Dharma talk: Everyone has an original father and mother, like a shadow following the form, manifesting everywhere. Helplessly, sentient beings themselves go against it, and today it prominently appears in the center. In front is the Buddha hall, behind is the Dharma hall, to the left is the kitchen and storage, to the right is the monks' living quarters. Then, what is the face of the original father and mother in the middle? After a long silence, he said: Be careful not to violate the taboo.
Ascending the hall to give a Dharma talk: The autumn wind is cool, the autumn night is long, and those who have not returned miss their hometown. He struck the meditation platform and said: What place is this? Be careful not to open your eyes and wet the bed.
Zen Master Daopei arrived at Nanshan (South Mountain), and the two monks, Er Sheng, invited him to ascend the hall to give a Dharma talk: Selling the wind of pine trees in the twelfth month (of the lunar year) is truly ignorant of the season; beating a cloth drum at the thunder gate is especially laughable. Although so, one has no choice but to make the best of a bad situation, doing a somersault in the void, what is valuable is that the host and guest are in harmony, and the true lineage of the Dharma can flow. He picked up the staff and said: Cannot be spoken with a full mouth, so I pick it up at will. He struck the staff once and said: The blind donkey's eye of the true Dharma, extinguished and then reopened. How is it after reopening? After a long silence, (he did not say).
不是我堂頭道兄和尚。誰共相委。又卓一卓下座。
上堂。今朝十月廿二日。伐鼓敲鐘眾雲集。時節因緣既現前。聽取唱個波羅蜜。乃舉拂子。召大眾曰。君不見。又放下拂子曰。君不見。良久曰。呵呵。不是知音者。徒勞話歲寒。
上堂。菩提本無樹。秤錘是鐵鑄。明鏡亦非臺。光明遍九垓。本來無一物。千足與萬足。何處惹塵埃。蓮華火里開。諸人還見祖師么。良久曰。清源方舉首。紫帽笑咍咍。
續燈正統卷之四十 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷四十一
南海普陀嗣祖沙門西蜀 性統 編集
未詳法嗣
杭州徑山云庵慶禪師
建陽人。舉僧問楊岐。如何是佛。岐曰。三腳驢子弄蹄行。曰莫只者便是么。岐曰。湖南長老。頌曰。楊岐一頭驢。眼光如電爍。踏殺天下人。說甚三隻腳。
先凈照禪師
問講主。經中道。若能轉物。即同如來。若被物轉。即名凡夫。祇如升元閣。作么生轉。主無對。
公期和尚
因往羅漢。路逢一騎牛公子。師問。羅漢路。向甚麼處去。公子拍牛曰。道道。師喝曰。者畜生。公子曰。羅漢路。向甚麼處去。師卻拍牛曰。道道。公子曰。直饒恁么。猶少蹄角在。師便打
【現代漢語翻譯】 現代漢語譯本 不是我堂頭道兄和尚，誰與我互相委託？又用力地敲了一下下座。
上堂說法。今天乃是十月二十二日，擊鼓敲鐘，大眾雲集。時節因緣既然已經顯現於眼前，請聽我唱一曲波羅蜜（到達彼岸）。於是舉起拂塵，告誡大眾說：『你們難道沒有看見嗎？』又放下拂塵說：『你們難道沒有看見嗎？』停頓了很久，說：『呵呵，不是我的知音，徒勞地談論歲寒。』
上堂說法。菩提（覺悟）原本就沒有樹，秤錘是用鐵鑄造的。明鏡也並非臺。光明遍照整個宇宙。本來就空無一物，千足與萬足，哪裡會沾染塵埃？蓮花在火焰中綻放。各位還見到祖師（禪宗的創始人）了嗎？停頓了很久，說：『清源（地名）剛剛抬頭，紫帽（高道所戴的帽子）就笑著迴應。』
《續燈正統》正統卷之四十 卍新續藏第 84 冊 No. 1583 《續燈正統》
《續燈正統》卷四十一
南海普陀嗣祖沙門西蜀 性統 編集
未詳法嗣
杭州徑山云庵慶禪師
建陽人。引用僧人問楊岐（禪師名）：『如何是佛？』楊岐說：『三腳驢子弄蹄行。』僧人說：『莫非這就是佛嗎？』楊岐說：『湖南長老。』頌曰：『楊岐一頭驢，眼光如電爍。踏殺天下人，說什麼三隻腳。』
先凈照禪師
問講經人：『經中說，若能轉化外物，就等同如來（佛的稱號）；若被外物所轉，就叫做凡夫。那麼升元閣，要如何轉化？』講經人無言以對。
公期和尚
因為前往羅漢寺，路上遇到一位騎牛的公子。禪師問：『去羅漢寺的路，往哪裡走？』公子拍著牛說：『道道（說，說）。』禪師呵斥道：『這個畜生！』公子說：『去羅漢寺的路，往哪裡走？』禪師也拍著牛說：『道道（說，說）。』公子說：『即使這樣，還是少了蹄角。』禪師便打了他。
【English Translation】 English version It's not my fellow monk in the hall, who can I entrust with? He also vigorously tapped the lower seat once.
Ascending the hall for Dharma talk. Today is the 22nd day of the tenth month, drums are beaten and bells are rung, the masses gather. Since the conditions and causes of the season are already present, listen to me sing a Pāramitā (reaching the other shore). Then he raised the whisk and admonished the assembly, saying: 'Have you not seen?' Then he put down the whisk and said: 'Have you not seen?' After a long pause, he said: 'Haha, if you are not my confidant, it is futile to talk about the cold of the year.'
Ascending the hall for Dharma talk. Bodhi (enlightenment) originally has no tree, the weight of a steelyard is cast from iron. The bright mirror is also not a stand. The light shines throughout the universe. Originally there is nothing at all, thousands of feet and ten thousands of feet, where can dust be attracted? The lotus flower blooms in the fire. Have you all seen the Patriarch (founder of Zen Buddhism)?' After a long pause, he said: 'Qingyuan (place name) just raised his head, and Zimao (hat worn by high-ranking Taoists) responded with a smile.'
Continuation of the Lamp, Zhengtong Volume 40 卍 New Supplement Collection, Volume 84, No. 1583, Continuation of the Lamp, Zhengtong
Continuation of the Lamp, Zhengtong Volume 41
Successor of the Ancestor of Nanhai Putuo, Śrāmaṇa (Buddhist monk) of Western Shu, Xing Tong, compiled
Lineage of unknown Dharma heirs
Chan Master Yun'an Qing of Jing Mountain in Hangzhou
A person from Jianyang. Quoting a monk who asked Yangqi (Chan master's name): 'What is Buddha?' Yangqi said: 'A three-legged donkey trots along.' The monk said: 'Is that it?' Yangqi said: 'Elder of Hunan.' A verse says: 'Yangqi's donkey, its eyes shine like lightning. Tramples all under heaven, what's there to say about three legs?'
Chan Master Xian Jingzhao
Asked a lecturer: 'The sutra says, if one can transform things, one is the same as Tathāgata (title of the Buddha); if one is transformed by things, one is called a common person. Then how does the Shengyuan Pavilion transform?' The lecturer had no answer.
Monk Gongqi
Because he was going to Luohan Temple, he met a young master riding an ox on the road. The master asked: 'Which way to Luohan Temple?' The young master patted the ox and said: 'Tell, tell.' The master scolded: 'This animal!' The young master said: 'Which way to Luohan Temple?' The master also patted the ox and said: 'Tell, tell.' The young master said: 'Even so, it's still missing hooves and horns.' The master then hit him.
。公子拍牛便走。
唐朝因禪師
微時嘗運槌擊土次。見一大塊。戲槌猛擊之。應手而碎。豁然大悟。
福州府東山雲頂禪師
泉州人。以再下春闈。往雲臺大吼寺。剃染具戒。即謁大愚芝神鼎諲。后見羅漢下尊宿。始徹己事。道學有聞。叢林稱為頂三教。僧問。如何是和尚日用事。師曰。我吃飯汝受饑。曰法法不相到。又作么生。師曰。汝作罪我皆知。
問。如何是和尚一枝拂。師曰。打破修行窟。曰恁么則本來無一物也。師曰。知無者是誰。曰學人罪過。師曰。再思可矣。
居士問。洞山道。有一物。上拄天下拄地。未審。是甚麼物。師曰。擔鐵枷吃鐵棒。曰天地黑山河走。師曰。閻老殿前添一鬼。北邙山下臥千年。士。叫快活快活。師曰。也是野狐吞老鼠。
九龍觀道士。並三士人。請上堂。儒門畫八卦造契書。不救六道輪迴。道門朝九皇煉真氣。不達三祇劫數。我釋迦世尊。洞三祇劫數。救六道輪迴。以大愿攝人天。如風輪持日月。以大智破生死。若劫火焚秋毫。入得我門者。自然轉變天地。幽察鬼神。使須彌鐵圍大地大海。入一毛孔中。一切眾生。不覺不知。我說此法門。如虛空俱含萬象。一為無量。無量為一。若人得一。即萬事畢。珍重。
金華府云
【現代漢語翻譯】 現代漢語譯本： 公子拍了牛就走了。
唐朝因禪師
（禪師）貧微時曾經揮動鐵錘擊打泥土。見到一大塊泥土，開玩笑地用鐵錘猛擊它，泥土應手而碎，（禪師）豁然大悟。
福州府東山雲頂禪師
（禪師是）泉州人。因為再次參加春闈考試，前往雲臺大吼寺剃度受戒。隨即拜見大愚芝神鼎諲（禪師名號）。之後拜見羅漢下尊宿（禪師名號），才徹底明白自己的事情。道學方面很有名聲，叢林中稱他為頂三教。（有）僧人問：『什麼是和尚您每天做的事情？』禪師說：『我吃飯你捱餓。』（僧人）說：『法法之間不相干涉，那又該怎麼說呢？』禪師說：『你作罪我都知。』
（有僧人）問：『什麼是和尚您的一枝拂塵？』禪師說：『打破修行窟。』（僧人）說：『既然這樣，那麼本來就什麼都沒有啊。』禪師說：『知道沒有的是誰？』（僧人）說：『學人罪過。』禪師說：『再想想就可以了。』
（有）居士問：『洞山（禪師名號）說，有一物，上能支撐天，下能支撐地，不知道，這是什麼東西？』禪師說：『擔鐵枷吃鐵棒。』（居士）說：『天地黑暗山河奔走。』禪師說：『閻王殿前多一個鬼，北邙山下臥千年。』（居士）叫道：『快活快活。』禪師說：『也是野狐吞老鼠。』
九龍觀道士，和三位士人，請（禪師）上堂。（你們）儒門畫八卦，造契書，不能救六道輪迴。（你們）道門朝拜九皇，煉真氣，不能達到三祇劫數。我釋迦世尊，洞察三祇劫數，救六道輪迴，用大愿來攝受人天，如同風輪支撐日月，用大智來破除生死，如同劫火焚燒秋毫。進入我門的人，自然能轉變天地，明察鬼神，使須彌山、鐵圍山、大地大海，進入一個毛孔中，一切眾生，不覺不知。我說此法門，如同虛空包含萬象，一為無量，無量為一。如果有人得到一，那麼萬事就完畢了。珍重。
金華府云
【English Translation】 English version: The young master patted the cow and left.
Zen Master Yin of the Tang Dynasty (618-907)
When he was poor and humble, he once wielded a hammer to strike the earth. Seeing a large clod of earth, he jokingly struck it hard with the hammer, and the clod shattered at his touch. He suddenly attained enlightenment.
Zen Master Yunding of Dongshan, Fuzhou Prefecture
He was a native of Quanzhou. Because he was taking the imperial examination again, he went to Dahou Temple on Yuntai Mountain to be tonsured and receive the precepts. He then visited Dayu Zhishen Dingyin (Zen Master's name). Later, he met Venerable Luohanxia (Zen Master's name) and finally understood his own affairs. He was well-known for his Daoist learning, and the Sangha called him the 'Top Three Teachings'. A monk asked: 'What is the abbot's daily business?' The master said: 'I eat, and you go hungry.' The monk said: 'The Dharmas do not interfere with each other, so what should be said?' The master said: 'I know all your sins.'
A monk asked: 'What is the abbot's whisk?' The master said: 'Break the cave of cultivation.' The monk said: 'If that's the case, then there is originally nothing.' The master said: 'Who is it that knows there is nothing?' The monk said: 'This student is at fault.' The master said: 'Think again, it is permissible.'
A layman asked: 'Dongshan (Zen Master's name) said, 'There is a thing that supports the sky above and the earth below.' I wonder, what is this thing?' The master said: 'Carrying iron shackles and eating iron rods.' The layman said: 'Heaven and earth are dark, and mountains and rivers run.' The master said: 'One more ghost is added in front of Yama's hall, and lies for a thousand years under Beiman Mountain.' The layman shouted: 'Happy, happy!' The master said: 'It's also a wild fox swallowing a rat.'
A Taoist priest from Jiulong Temple, along with three scholars, invited (the Zen Master) to ascend the hall. (You) Confucianists draw trigrams and create contracts, but cannot save the six paths of reincarnation. (You) Taoists worship the Nine Emperors and refine true Qi, but cannot reach the three kalpas. Our Shakyamuni Buddha, understands the three kalpas, saves the six paths of reincarnation, and uses great vows to gather humans and gods, like a wind wheel supporting the sun and moon, and uses great wisdom to break through birth and death, like a kalpa fire burning autumn down. Those who enter my gate will naturally transform heaven and earth, and clearly observe ghosts and gods, causing Mount Sumeru, the Iron Ring Mountains, the great earth, and the great sea to enter a single pore, and all sentient beings will be unaware. I speak of this Dharma gate, like the void containing all phenomena, one is immeasurable, and immeasurable is one. If a person obtains one, then all things are finished. Treasure it.
Yun of Jinhua Prefecture
幽重惲禪師
初謁雪峰。次依石霜。有悟。旋里隱云幽。蔽形唯一衲。住後上堂。云幽一隻箭。虛空無背面。射去遍十方。要且無人見。時有僧問。如何是云幽一隻箭。師曰。盡大地人無髑髏(云幽。今改法雲)。
杭州府大安如玉禪師
號雙溪布衲。閑卿嵩。戲以詩悼曰。繼祖當吾代。生緣行可規。終身常在道。識病懶尋醫。貌古筆難寫。情高世莫知。慈雲布何處。孤月自相宜。師讀罷。舉筆答曰。道契平生更有誰。閑卿於我最心知。當初未欲成相別。恐誤同參一首詩。投筆坐亡。於六十年後。塔戶自啟。其真容儼然。
安慶府桐城投子通禪師
僧問。達磨未來時如何。師曰。兩岸唱僧歌。曰來后如何。師曰。大海涌風波。
問。如何是孤峰頂上。節操長松。師曰。能為萬象主。不逐四時凋。問。如何是和尚者里佛法。師曰。東壁打西壁。
處州府法海立禪師
因旨。革法海為神霄宮。師升座。謂眾曰。都緣未徹。所以說是說非。蓋為不真。便乃分彼分此。我身尚且不有。身外烏足為道。正眼觀來。一場笑具。今則聖君垂旨。更僧寺作神霄。佛頭上添個冠兒。算來有何不可。山僧今日不免橫擔拄杖。高掛缽囊。向無縫塔中。安身立命。于無根樹下。嘯月吟風。一
【現代漢語翻譯】 現代漢語譯本
幽重惲禪師
最初拜訪雪峰禪師。後來依止石霜禪師。有所領悟。之後回到家鄉隱居在云幽，用一件僧衣遮蔽身形。住持寺院後上堂說法，說：『云幽的一支箭，虛空沒有正反面。射出去遍佈十方，然而沒有人看見。』當時有僧人問：『如何是云幽的一支箭？』禪師說：『盡大地的人都沒有頭顱（云幽，現在改為法雲）。』
杭州府大安如玉禪師
號雙溪布衲。閑卿嵩寫詩悼念他說：『繼承祖師的道統正當吾輩，一生的因緣行為可以傚法。終身常在道中，明白病癥懶得尋醫。古樸的容貌難以用筆墨描繪，高尚的情操世人難以知曉。慈悲的雲朵佈施在何處？只有孤月與你相宜。』禪師讀完詩，提筆回答說：『道義相契平生還有誰？閑卿對我最是瞭解。當初不是想要永遠分別，只是恐怕耽誤了同參的一首詩。』說完投筆坐化。六十年後，塔門自己開啟，他的真容依然如故。
安慶府桐城投子通禪師
僧人問：『達磨（Bodhidharma）未來時如何？』禪師說：『兩岸唱著僧歌。』問：『來之後如何？』禪師說：『大海涌起風波。』
問：『如何是孤峰頂上，有節操的長松？』禪師說：『能成為萬象的主宰，不隨著四季而凋零。』問：『如何是和尚這裡的佛法？』禪師說：『東墻打西墻。』
處州府法海立禪師
因為皇帝的旨意，將法海寺改為神霄宮。禪師升座，對眾人說：『都是因為沒有徹底領悟，所以才說是說非。因為不真實，便會分別彼此。我自身尚且不存在，身外之物又有什麼可說的呢？用正眼來看，只是一場笑話。如今聖明的君主下旨，將僧寺改為神霄宮，在佛頭上加個帽子，算來有什麼不可以的。山僧我今日不免橫擔拄杖，高掛缽囊，向無縫塔中，安身立命，于無根樹下，嘯月吟風。』 English version
Chan Master Youzhong Yun
He first visited Xuefeng (Snow Peak) and later relied on Shishuang (Stone Frost). He had some enlightenment. Afterwards, he returned to his hometown and lived in seclusion in Yunyou (Cloud Seclusion), concealing his form with only a single monastic robe. After residing in the temple, he ascended the hall and said, 'Yunyou's arrow, the void has no front or back. Shooting it out pervades the ten directions, yet no one sees it.' At that time, a monk asked, 'What is Yunyou's arrow?' The Chan master said, 'All the people on the great earth have no skulls (Yunyou, now changed to Fayun (Dharma Cloud)).'
Chan Master Ruyu of Da'an Temple in Hangzhou Prefecture
He was known as 'Shuangxi Bunna (Double Stream Cloth-robed Monk).' Xianqing Song wrote a poem mourning him, saying, 'Inheriting the ancestral lineage is the duty of our generation, the causes and conditions of his life are exemplary. He was always in the Way throughout his life, understanding his illness and being too lazy to seek a doctor. His ancient appearance is difficult to depict with brush and ink, his lofty sentiments are unknown to the world. Where are the compassionate clouds spread? Only the solitary moon suits him.' After reading the poem, the Chan master picked up his brush and replied, 'Who else shares my understanding of the Way in my life? Xianqing knows me best. Originally, I didn't want to part forever, but I was afraid of delaying a fellow practitioner's poem.' After saying this, he threw down his brush and passed away in a seated posture. Sixty years later, the pagoda door opened by itself, and his true form remained intact.
Chan Master Tong of Touzi Temple in Tongcheng, Anqing Prefecture
A monk asked, 'What was it like before Bodhidharma (達磨) came?' The Chan master said, 'Both shores sing monks' songs.' He asked, 'What is it like after he came?' The Chan master said, 'The great sea surges with wind and waves.'
He asked, 'What is the long pine with integrity on the solitary peak?' The Chan master said, 'It can be the master of all phenomena, not withering with the four seasons.' He asked, 'What is the Buddha-dharma (佛法) here at the abbot's place?' The Chan master said, 'Hitting the west wall from the east wall.'
Chan Master Li of Faha Temple in Chuzhou Prefecture
Due to the emperor's decree, Faha Temple (法海) was changed to Shenxiao Palace. The Chan master ascended the seat and said to the assembly, 'It is all because of not thoroughly understanding that people say yes and no. Because it is not true, they distinguish between this and that. Even my own body does not exist, so what is there to say about things outside the body? Looking with the true eye, it is just a joke. Now the wise ruler has issued a decree to change the monastery into Shenxiao Palace, adding a hat to the Buddha's head, what is so wrong with that? This mountain monk will not avoid carrying his staff horizontally and hanging his alms bowl high, settling down in the seamless pagoda, whistling at the moon and chanting in the wind under the rootless tree.'
【English Translation】 Chan Master Youzhong Yun He first visited Xuefeng (Snow Peak) and later relied on Shishuang (Stone Frost). He had some enlightenment. Afterwards, he returned to his hometown and lived in seclusion in Yunyou (Cloud Seclusion), concealing his form with only a single monastic robe. After residing in the temple, he ascended the hall and said, 'Yunyou's arrow, the void has no front or back. Shooting it out pervades the ten directions, yet no one sees it.' At that time, a monk asked, 'What is Yunyou's arrow?' The Chan master said, 'All the people on the great earth have no skulls (Yunyou, now changed to Fayun (Dharma Cloud)).' Chan Master Ruyu of Da'an Temple in Hangzhou Prefecture He was known as 'Shuangxi Bunna (Double Stream Cloth-robed Monk).' Xianqing Song wrote a poem mourning him, saying, 'Inheriting the ancestral lineage is the duty of our generation, the causes and conditions of his life are exemplary. He was always in the Way throughout his life, understanding his illness and being too lazy to seek a doctor. His ancient appearance is difficult to depict with brush and ink, his lofty sentiments are unknown to the world. Where are the compassionate clouds spread? Only the solitary moon suits him.' After reading the poem, the Chan master picked up his brush and replied, 'Who else shares my understanding of the Way in my life? Xianqing knows me best. Originally, I didn't want to part forever, but I was afraid of delaying a fellow practitioner's poem.' After saying this, he threw down his brush and passed away in a seated posture. Sixty years later, the pagoda door opened by itself, and his true form remained intact. Chan Master Tong of Touzi Temple in Tongcheng, Anqing Prefecture A monk asked, 'What was it like before Bodhidharma (達磨) came?' The Chan master said, 'Both shores sing monks' songs.' He asked, 'What is it like after he came?' The Chan master said, 'The great sea surges with wind and waves.' He asked, 'What is the long pine with integrity on the solitary peak?' The Chan master said, 'It can be the master of all phenomena, not withering with the four seasons.' He asked, 'What is the Buddha-dharma (佛法) here at the abbot's place?' The Chan master said, 'Hitting the west wall from the east wall.' Chan Master Li of Faha Temple in Chuzhou Prefecture Due to the emperor's decree, Faha Temple (法海) was changed to Shenxiao Palace. The Chan master ascended the seat and said to the assembly, 'It is all because of not thoroughly understanding that people say yes and no. Because it is not true, they distinguish between this and that. Even my own body does not exist, so what is there to say about things outside the body? Looking with the true eye, it is just a joke. Now the wise ruler has issued a decree to change the monastery into Shenxiao Palace, adding a hat to the Buddha's head, what is so wrong with that? This mountain monk will not avoid carrying his staff horizontally and hanging his alms bowl high, settling down in the seamless pagoda, whistling at the moon and chanting in the wind under the rootless tree.'
任乘雲仙客。駕鶴高人。來此咒水書符。叩牙作法。他年成道。白日上升。堪報不報之恩。以助無為之化。祇恐不是玉。是玉也大奇。雖然如是。且道。山僧轉身一句。作么生道。還委悉么。擲下拂子。竟爾趨𡧯。郡守具奏其事。旨下復寺。額曰真身。
汝州天寧明禪師
改德士日。師登座。謝聖恩畢。乃曰。木簡信手拈來。坐具乘時放下。雲散水流去。寂然天地空。即斂目而逝。
西蜀仁王欽禪師
僧問。如何是佛。師曰。聞名不如見面。曰如何是祖師西來意。師□□□里弄猢猻。曰如何是道。曰大蟲看水磨。
樓子和尚
不知何許人也。一日偶遊街市。于酒樓下。整襪帶次。聞樓上人唱曲云。你既無心我也休。忽然大悟。因號樓子焉。
神照本如法師
嘗以經旨。請益四明尊者。者震聲曰。汝名本如。師忽悟。呈偈曰。處處逢歸路。頭頭達故鄉。本來成現事。何必待思量。
杭州府靈隱普覺淳朋禪師
宋仁宗嘉祐庚子。一日奉旨。斷還九里松集慶所佔路。上堂。山前一片閑田地。曠大劫來無界至。今朝恢復又歸來。坐斷腳頭並腳尾。東也是西也是。南北縱橫無不是。且畢竟酬恩一句作么生。十里荷華九里松。直指堂前香一炷。
嘉興府聖壽
【現代漢語翻譯】 現代漢語譯本： 任乘雲的仙客，駕鶴的高人，來到這裡唸咒畫符，叩齒作法。他年修成正果，白日飛昇。足以報答不報之恩，以助無為之化。只恐怕不是真玉，如果是真玉那就太奇異了。雖然如此，且說，山僧轉身一句，怎麼說呢？還明白嗎？擲下拂塵，竟然走了。郡守將此事上奏朝廷，皇帝下旨將寺廟恢復，賜額為『真身』。
汝州天寧明禪師
改換德士的日子，禪師登上法座，感謝皇上的恩典完畢，於是說：『木簡信手拈來，坐具乘時放下。雲散水流去，寂然天地空。』隨即閉上眼睛圓寂了。
西蜀仁王欽禪師
僧人問：『如何是佛？』禪師說：『聞名不如見面。』問：『如何是祖師西來意？』禪師說：『□□□里弄猢猻。』問：『如何是道？』禪師說：『大蟲看水磨。』
樓子和尚
不知是哪裡人。一天偶然逛街，在酒樓下，整理襪帶的時候，聽到樓上的人唱歌詞說：『你既無心我也休。』忽然大悟，因此號為樓子。
神照本如法師
曾經用經書的旨意，請教四明尊者。尊者大聲喝道：『你名本如！』法師忽然醒悟，呈上偈語說：『處處逢歸路，頭頭達故鄉。本來成現事，何必待思量。』
杭州府靈隱普覺淳朋禪師
宋仁宗嘉祐庚子年（1060年），一天奉旨，判決歸還九里松集慶寺所佔用的道路。上堂說法：『山前一片閑田地，曠大劫來無界至。今朝恢復又歸來，坐斷腳頭並腳尾。東也是西也是，南北縱橫無不是。且畢竟酬恩一句怎麼說？十里荷華九里松，直指堂前香一炷。』
嘉興府聖壽
【English Translation】 English version: A celestial traveler riding on clouds, a lofty person riding a crane, came here to chant incantations and write talismans, knocking teeth to perform rituals. In the future, attaining enlightenment, ascending in broad daylight. Sufficient to repay the kindness that cannot be repaid, to assist in the transformation of non-action. Only fearing it is not true jade; if it is true jade, then it is extremely marvelous. Although it is so, let's say, how does this mountain monk turn around and say a word? Do you understand? He threw down his whisk and left. The prefect reported the matter to the court, and the emperor issued an edict to restore the temple, naming it 'True Body'.
Zen Master Ming of Tianning Temple in Ruzhou
On the day of changing into a monk, the master ascended the seat, finished thanking the emperor's grace, and then said: 'The wooden slip is picked up casually, the sitting mat is put down in time. Clouds disperse and water flows away, silently the heaven and earth are empty.' Then he closed his eyes and passed away.
Zen Master Qin of Renwang Temple in Western Shu
A monk asked: 'What is Buddha (Buddha: enlightened one)?' The master said: 'Hearing the name is not as good as seeing the face.' Asked: 'What is the meaning of the Patriarch's (Patriarch: founder of a school of Buddhism) coming from the West?' The master said: 'Playing with monkeys in □□□.' Asked: 'What is the Dao (Dao: the Way)?' The master said: 'A big insect watching a water mill.'
Louzi Monk
It is not known where he was from. One day, he happened to be strolling in the market, and under a restaurant, while adjusting his sock straps, he heard someone upstairs singing a song saying: 'Since you have no heart, I will also stop.' Suddenly he had a great enlightenment, and therefore he was called Louzi.
Dharma Master Benru of Shenzhao
He once used the meaning of the scriptures to consult Venerable Siming. The Venerable shouted loudly: 'Your name is Benru (Benru: original suchness)!' The master suddenly realized and presented a verse saying: 'Everywhere I meet the road home, every head reaches the old village. Originally, it is a present matter, why wait for thought?'
Zen Master Chunpeng of Lingyin Pujue Temple in Hangzhou Prefecture
In the Gengzi year of Jiayou (1060) of Emperor Renzong of the Song Dynasty (960-1279), one day, he was ordered to judge and return the road occupied by Jiqing Temple in Jiulimatsu. Ascending the hall, he said: 'A piece of idle land in front of the mountain, without boundaries since the vast kalpas. Today, it is restored and returned again, cutting off the head and tail of the feet. East is also west, north and south are all right. And after all, how to say a sentence of repaying gratitude? Ten miles of lotus flowers and nine miles of pine trees, directly pointing to a stick of incense in front of the hall.'
Holy Longevity of Jiaxing Prefecture
宜翁可觀禪師
年十六。依南屏出家。從車溪。有省。宋高宗紹興初。主嘉禾聖壽。遷當湖德藏。退隱竹庵。一室翛然。每自怡曰。松風山月。我無盡衣缽也。孝宗乾道辛卯。丞相魏𣏌。請主吳之北禪。入院日。適當九日。指座曰。胸中一寸灰已冷。頭上千莖雪未消。老步只宜平地去。不知何事又登高。
青州府佛覺禪師(雲門宗)
頌仰山雪師子話曰。一色無過指示人。白銀世界裡顰呻。超然推倒還扶起。爭似東風煦日新。
圓通善國師(雲門宗。嗣佛覺)
佛日。自江右至燕。寓大聖安。一夕與佛覺晦堂夜話次。時師年方十二。座右侍立。日曰。山僧自南方來。拄杖頭。不曾撥著一個會佛法者。師叉手進前曰。自是和尚拄杖短。日大驚曰。可乞此子續吾濟宗。師曰。雲門臨濟。豈有二邪。日稱賞不已。金世宗。幸聖安瑞像殿。問師曰。禮即是。不禮即是。師曰。禮則相敬相重。不禮則各自稱尊。帝大悅。后住延聖。示眾。舉洞山解制上堂。秋初夏末。兄弟或東去西去。直須向萬里無寸草處去。又曰。只如萬里無寸草。作么生去。石霜曰。出門便是草。太陽曰。直饒不出門亦是草漫漫地。師曰。且道。諸人即今腳跟下一句。作么生道。若道萬里無寸草。許你參見洞山。若道出門便是
【現代漢語翻譯】 現代漢語譯本 宜翁可觀禪師
十六歲時，他在南屏寺出家，跟隨車溪禪師，有所領悟。宋高宗紹興年間（1131-1162年）初年，主持嘉禾聖壽寺，后遷往當湖德藏寺。退隱后住在竹庵，一間屋子清靜幽深。他常常自我欣慰地說：『松風和山間的明月，是我用之不竭的衣缽啊。』孝宗乾道辛卯年（1171年），丞相魏𣏌邀請他主持吳地的北禪寺。入院那天，正值九月初九重陽節。他指著座位說：『胸中一寸的灰已經冷卻，頭上千莖的白髮還未消退。老朽的腳步只適合在平地上行走，不知為何事又要登上高處。』
青州府佛覺禪師（雲門宗）
讚頌仰山雪獅子的公案說：『一色（指事物的本性）無非是爲了指示人們，即使在純潔的白銀世界裡也有呻吟。超越常理地推倒后再扶起，怎能比得上東風和煦的陽光帶來新生。』
圓通善國師（雲門宗，佛覺禪師的嗣法弟子）
佛日禪師從江右來到燕地，住在（燕京）大聖安寺。一天晚上，他與佛覺晦堂禪師夜談。當時善國師年僅十二歲，侍立在座位旁邊。佛日禪師說：『老衲從南方來，拄杖所到之處，不曾遇到一個懂得佛法的人。』善國師拱手向前說：『那是和尚您的拄杖太短了。』佛日禪師大驚說：『可以把這個孩子託付來延續我的臨濟宗。』善國師說：『雲門宗和臨濟宗，難道有什麼區別嗎？』佛日禪師讚賞不已。金世宗皇帝駕臨聖安寺瑞像殿，問善國師說：『禮拜可以嗎？不禮拜可以嗎？』善國師說：『禮拜則互相尊敬看重，不禮拜則各自稱尊。』皇帝非常高興。後來善國師住在延聖寺，向大眾開示說：『舉洞山禪師解制上堂的例子，秋天開始夏天結束，各位兄弟有的向東去，有的向西去，必須向萬里沒有寸草的地方去。』又說：『如果說萬里沒有寸草，怎麼去呢？』石霜禪師說：『出門便是草。』太陽禪師說：『即使不出門，也是草漫漫一片。』善國師說：『那麼，各位現在腳跟下的一句，怎麼說呢？如果說萬里沒有寸草，就允許你參見洞山禪師。如果說出門便是草，』
【English Translation】 English version Chan Master Yi Weng Ke Guan
At the age of sixteen, he became a monk at Nanping Temple, following Chan Master Che Xi, and had some insights. In the early years of the Shao Xing period (1131-1162) of Emperor Gaozong of the Song Dynasty, he presided over the Shengshou Temple in Jiahe, and later moved to Dezang Temple in Danghu. After retiring, he lived in Zhuan hermitage, in a quiet and secluded room. He often comforted himself by saying: 'The pine breeze and the mountain moon are my inexhaustible robes and bowls.' In the Xinmao year of the Qian Dao period (1171) of Emperor Xiaozong, Prime Minister Wei 𣏌 invited him to preside over the Beichan Temple in Wu. On the day of entering the temple, it was the Double Ninth Festival. He pointed to the seat and said: 'An inch of ash in my chest has cooled, and a thousand strands of white hair on my head have not yet disappeared. My old steps are only suitable for walking on flat ground, I don't know why I have to climb high again.'
Chan Master Fojue of Qingzhou Prefecture (Yunmen School)
Praising the story of Yangshan's Snow Lion, he said: 'One color (referring to the essence of things) is nothing more than to instruct people, even in the pure silver world there are moans. Supernaturally pushing it down and then lifting it up, how can it compare to the east wind and warm sun bringing new life.'
National Master Yuantong Shanguo (Yunmen School, successor of Chan Master Fojue)
Chan Master Fori came to Yan from Jiangyou and stayed at Dasheng'an Temple (in Yanjing). One night, he had a night talk with Chan Master Fojue Huitang. At that time, Shanguo was only twelve years old, standing beside the seat. Chan Master Fori said: 'This old monk came from the south, and wherever my staff has reached, I have not met anyone who understands the Buddha-dharma.' Chan Master Shanguo cupped his hands and stepped forward, saying: 'That is because your staff is too short.' Chan Master Fori was greatly surprised and said: 'Can this child be entrusted to continue my Linji School?' Chan Master Shanguo said: 'Is there any difference between the Yunmen School and the Linji School?' Chan Master Fori praised him endlessly. Emperor Shizong of the Jin Dynasty visited the Ruixiang Hall of Sheng'an Temple and asked Chan Master Shanguo: 'Is it okay to bow? Is it okay not to bow?' Chan Master Shanguo said: 'Bowing means respecting each other, not bowing means each respecting themselves.' The emperor was very pleased. Later, Chan Master Shanguo lived in Yansheng Temple and gave a public instruction, saying: 'Citing the example of Chan Master Dongshan's unbinding hall, at the beginning of autumn and the end of summer, some brothers go east and some go west, you must go to a place where there is not an inch of grass for ten thousand miles.' He also said: 'If you say there is not an inch of grass for ten thousand miles, how do you go?' Chan Master Shishuang said: 'Going out the door is grass.' Chan Master Taiyang said: 'Even if you don't go out the door, it is still grass everywhere.' Chan Master Shanguo said: 'Then, what is the sentence under everyone's feet right now? If you say there is not an inch of grass for ten thousand miles, you are allowed to see Chan Master Dongshan. If you say going out the door is grass,'
草。許你參見石霜。若道不出門亦是草漫漫地。許你參見太陽。若總道不得。許你參見延聖。何故。唯有好風來席上。更無閑話落人間。
示眾。舉雲門觀音買糊餅話。師曰。韶陽老人。可謂唱彌高和彌寡。如今卻向延聖拂子頭上。入方網三昧。東方入定四方起。乃至。男身入定女身起。還會么。野色更無山間斷。天光直與水相連。
順天府慶壽寺玄悟玉禪師(雲門宗。嗣圓通)
金顯宗。遣中使。持紙一張。書心佛二字。問師。者是甚麼字。師曰。不是心不是佛。稱旨。次日。賜十一字句詩曰。但能了凈萬法因緣何足問。日用無為十二時中更勿疑。常須自在識取從來無掛礙。佛佛心心心若依佛也是塵。師答曰。無為無作認作無為還是縛。照用同時電卷星流已是遲。非心非佛喚作非心猶是物。人境俱空萬象森羅一鏡中。
揚州府高郵州定禪師(雲門宗。嗣玄悟)
初參玄悟。悟室中舉僧問玄沙。如何是清凈法身。沙曰。膿滴滴地。師於是有省。僧問。透網金鱗以何為食。師曰。乾屎橛。
老素首座
生平一關深隱。罕有識之者。元明宗天曆問。有僧得其與居述懷三偈手跡。詣紫籜。求竺元道著語。竺元曰。諸方。皆以其不出世不說法為恨。今讀此三偈。如金鐘一擊。眾響
【現代漢語翻譯】 現代漢語譯本：
好吧。允許你去參拜石霜（人名）。如果說不出『不出門也是草漫漫』的道理，就允許你去參拜太陽（人名）。如果總是說不出，就允許你去參拜延聖（人名）。為什麼呢？因為只有好風吹來，吹到蓆子上，再沒有閑話落到人間。
開示大眾。舉雲門（人名）觀音（菩薩名）買糊餅的話頭。師說：『韶陽（雲門的別稱）老人，可以說是唱得越高，和的人越少。如今卻在延聖（人名）的拂子上，進入方網三昧（一種禪定境界）。東方入定，四方都隨之而動，乃至男身入定，女身也隨之而起。』你們會嗎？野外的景色，與山間沒有斷絕，天上的光芒，直接與水面相連。
順天府慶壽寺玄悟玉禪師（雲門宗，繼承圓通的法脈）
金顯宗（金朝皇帝）派遣中使，拿著一張紙，上面寫著『心』、『佛』二字，問玄悟玉禪師：『這是什麼字？』玄悟玉禪師說：『不是心，也不是佛。』金顯宗表示滿意。次日，賜十一字句詩說：『但能了凈萬法因緣何足問，日用無為十二時中更勿疑。常須自在識取從來無掛礙，佛佛心心心若依佛也是塵。』玄悟玉禪師回答說：『無為無作認作無為還是縛，照用同時電卷星流已是遲。非心非佛喚作非心猶是物，人境俱空萬象森羅一鏡中。』
揚州府高郵州定禪師（雲門宗，繼承玄悟的法脈）
當初參拜玄悟（人名），玄悟在室內舉僧人問玄沙（人名）的話：『如何是清凈法身（佛的清凈之身）？』玄沙說：『膿滴滴地。』定禪師因此有所領悟。僧人問：『透網金鱗以何為食？』定禪師說：『乾屎橛。』
老素首座
一生隱居很深，很少有人認識他。元明宗天曆年間（1330年），有僧人得到他與居士述懷的三首偈頌手跡，到紫籜，請求竺元道（人名）加以評語。竺元道說：『各處都以他不入世、不說法為遺憾。如今讀這三首偈頌，如金鐘一擊，眾響齊應。』
【English Translation】 English version:
Alright. I allow you to visit Shishuang (a person's name). If you cannot explain the principle of 'not going out the door is also grass everywhere,' then I allow you to visit Taiyang (a person's name). If you still cannot explain it, then I allow you to visit Yansheng (a person's name). Why? Because only good wind comes, blowing onto the mat, and no idle talk falls into the human world.
Instructing the assembly. He cited Yunmen (a person's name) Guanyin (Bodhisattva's name) buying sesame cakes. The master said: 'Old man Shaoyang (another name for Yunmen), it can be said that the higher he sings, the fewer people harmonize. Now, on Yansheng's (a person's name) whisk, he enters the Samadhi (a state of meditative consciousness) of the square net. When the East enters Samadhi, all four directions move accordingly, even to the point where when a man enters Samadhi, a woman also arises.' Do you understand? The scenery of the wilderness is not interrupted by the mountains, and the light of the sky is directly connected to the water.
Zen Master Xuanwu Yu of Qingshou Temple in Shuntian Prefecture (Yunmen School, succeeding the Dharma lineage of Yuantong)
Emperor Xianzong of the Jin Dynasty (Emperor of the Jin Dynasty) sent a eunuch with a piece of paper on which were written the two characters 'Mind' and 'Buddha,' asking Zen Master Xuanwu Yu: 'What are these characters?' Zen Master Xuanwu Yu said: 'Neither Mind nor Buddha.' Emperor Xianzong expressed satisfaction. The next day, he bestowed a poem of eleven characters per line, saying: 'If one can understand the pure causes and conditions of all dharmas, why ask? In daily use, be non-active and have no doubts in the twelve hours. Always be free and recognize that there has never been any attachment. Buddha, Buddha, Mind, Mind, if the Mind relies on the Buddha, it is also dust.' Zen Master Xuanwu Yu replied: 'To recognize non-action as non-action is still bondage. Illumination and function at the same time, like lightning and shooting stars, is already too late. To call non-mind and non-Buddha non-mind is still an object. When people and realms are empty, all phenomena in the universe are in a mirror.'
Zen Master Ding of Gaoyou Prefecture, Yangzhou Prefecture (Yunmen School, succeeding the Dharma lineage of Xuanwu)
Initially, when he visited Xuanwu (a person's name), Xuanwu, in his room, cited a monk's question to Xuansha (a person's name): 'What is the pure Dharma body (Buddha's pure body)?' Xuansha said: 'Dripping with pus.' Zen Master Ding thus had an awakening. A monk asked: 'What does a golden carp that has passed through the net eat?' Zen Master Ding said: 'A dry dung stick.'
Chief Seat Lao Su
He lived a life of deep seclusion, and few people recognized him. During the Tianli era (1330 AD) of Emperor Mingzong of the Yuan Dynasty, a monk obtained his handwritten verses expressing his feelings while living as a layman, and went to Zituo, requesting Zhu Yuandao (a person's name) to add commentary. Zhu Yuandao said: 'Everywhere, they regret that he does not enter the world and does not preach the Dharma. Now, reading these three verses is like striking a golden bell, and all sounds respond together.'
俱廢。謂之不說法可乎。其偈曰。傳燈讀罷𩯭先華。功業猶爭幾洛叉。午睡起來塵滿案。半檐斜日落庭花。尖頭屋子不教低。上有長林下有池。夜久驚飆掠黃葉。卻疑蓬底雨來時。浮世光陰日已斜。題詩聊復答年華。今朝我在長松下。背立西風數亂鴉。
溫州府雁山羅漢寺證首座
見道明白。晨朝躬自汛掃。或問。者片田地。掃得乾淨也未。座豎起苕帚示之。又問。真凈界中。本無一塵。掃個甚麼。座亦豎起苕帚示之。嘗題九牛山偈曰。四五成群知幾年。春來秋去飽風煙。清溪有水無心飲。綠野不耕長自眠。個個腳跟皆點地。腰頭鼻孔盡撩天。尋常只在千峰頂。大地人來不敢牽。
寧波府雪竇常藏主
橫山之高弟也。不諳文字。專習禪定。儕輩呼為常達磨。所作偈頌。事理圓融。音律調暢。其頌鐵牛曰。紅爐百鍊出將來。頭角崢嶸體絕埃。打又不行牽不動。者回端不入胞胎。海門偈曰。猛風吹起浪如山。多少漁翁著腳難。拌命捨身捱得入。方知玉戶不曾關。苦筍偈曰。紫衣脫盡白如銀。百沸鍋中轉得身。自是苦心人不信。等閑嚼著味全真。息庵偈曰。百尺竿頭罷問津。孤峰絕頂養閑身。雖然破屋無遮蓋。難把傢俬說向人。
松江府清谷禪師
曰坱北子。姓蔣。生不委處。通經史
【現代漢語翻譯】 現代漢語譯本： 全部廢棄。這可以叫做不說法嗎？他的偈語說：『傳燈錄讀完鬢髮已顯花白，功名事業還在爭奪幾洛叉（梵語，數量單位，意為十萬），午睡醒來書案上滿是灰塵，半邊屋檐的斜陽照在庭院的花朵上。尖頭的屋子不允許低矮，上面有茂盛的樹林下面有池塘。夜晚長久狂風吹過，掠過黃色的樹葉，卻懷疑是草棚底下下雨的時候。漂浮人世的光陰一天天過去，寫詩姑且用來酬答年華。今天我在高大的松樹下，背對著西風數著紛亂的烏鴉。』
溫州府雁蕩山羅漢寺證首座
見道明白。早晨親自灑掃。有人問：『這片田地，掃得乾淨了嗎？』座主豎起苕帚（掃帚）給他看。又問：『真凈界中，本來沒有一塵，掃什麼呢？』座主也豎起苕帚給他看。曾經題九牛山偈語說：『四五個成群不知多少年，春去秋來飽經風煙。清澈的溪水有水卻無心去飲，碧綠的原野不耕種也自然生長。個個腳跟都踏在地上，腰身頭頂鼻孔都高聳入雲。平時只在千峰頂上，大地的人來了也不敢牽動。』
寧波府雪竇寺常藏主
是橫山的高足弟子。不熟悉文字，專門學習禪定。同伴們稱他為常達磨（菩提達摩）。所作的偈頌，事理圓融，音律和諧流暢。他頌鐵牛說：『在紅爐里經過百般錘鍊才出來，頭角崢嶸身體絕無塵埃。擊打它不行牽拉它也不動，這次第根本不入胞胎（輪迴）。』海門偈語說：『猛烈的風吹起波浪像山一樣高，多少漁翁難以站穩腳跟。拚命捨身擠了進去，才知道玉戶從來沒有關閉。』苦筍偈語說：『紫色的外衣脫盡白如銀，在沸騰的鍋中翻轉自身。只是苦心的人不相信，隨便嚼著味道才完全真。』息庵偈語說：『百尺竿頭不再問路，在孤峰絕頂修養身心。雖然破屋沒有遮蓋，難以把家底向人訴說。』
松江府清谷禪師
名叫坱北子，姓蔣。出生地不清楚，通曉經史。
【English Translation】 English version: All are abandoned. Can this be called not preaching the Dharma? His verse says: 'After reading the Transmission of the Lamp, the temples have already turned white, fame and fortune are still being fought over for countless 'lakshas' (Sanskrit, a unit of quantity, meaning one hundred thousand). Waking up from a midday nap, the desk is covered in dust, the setting sun on half the eaves shines on the flowers in the courtyard. The pointed roof of the house is not allowed to be low, above it is a lush forest and below it is a pond. After a long night, a strong wind blows, sweeping past the yellow leaves, one suspects it is raining under the thatched shed. The fleeting time of the floating world is passing day by day, writing poetry is just to respond to the years. Today I am under the tall pine tree, standing with my back to the west wind, counting the chaotic crows.'
Chief Seat Zheng of Luohan Temple, Yandang Mountain, Wenzhou Prefecture
He understood the Dao clearly. In the morning, he personally swept and cleaned. Someone asked: 'This piece of land, is it swept clean?' The seat master raised the broom to show him. Another asked: 'In the realm of true purity, there is originally not a speck of dust, what are you sweeping?' The seat master also raised the broom to show him. He once wrote a verse for Nine Cow Mountain, saying: 'Four or five in a group, not knowing how many years, spring comes and autumn goes, enduring wind and smoke. The clear stream has water but no intention to drink, the green field is not cultivated but grows naturally. Each heel is firmly on the ground, the waist, head, and nostrils all soar into the sky. Usually only on the top of a thousand peaks, people from the earth dare not move them.'
Chief Custodian Chang of Xuetou Temple, Ningbo Prefecture
He was a prominent disciple of Hengshan. He was not familiar with writing but specialized in Chan meditation. His peers called him Chang Bodhidharma. The verses he composed were perfect in both principle and harmony. His verse on the Iron Ox says: 'Forged in a red furnace a hundred times, its horns are majestic and its body is free from dust. Hitting it does not work, pulling it does not move, this state does not enter the womb (reincarnation).' The verse on Sea Gate says: 'The fierce wind blows up waves like mountains, how many fishermen find it difficult to stand firm. Risking life and limb to squeeze in, one knows that the jade gate has never been closed.' The verse on Bitter Bamboo Shoots says: 'The purple coat is shed, white as silver, turning itself in the boiling pot. It is just that those without a bitter heart do not believe, casually chewing it, the taste is completely true.' The verse on Rest Hermitage says: 'No longer asking for directions at the top of a hundred-foot pole, cultivating the body and mind on a solitary peak. Although the broken house has no shelter, it is difficult to tell others about the family fortune.'
Chan Master Qinggu of Songjiang Prefecture
Named Yang Beizi, surname Jiang. His birthplace is unknown, but he was well-versed in the classics and histories.
。言簡辭𨗉。至正初。抵松江。坐太古圓室。已則入市廛。沈蒲團。施地為庵。融然一室。足不逾閫。有問曰。近思錄定。然後有光明。是金丹否。師曰。賢且去味中庸。嘗示沈以偈曰。萬紫千紅總是春。何須饒舌問東君。啞人得夢向誰說。豎起空拳指白雲。又曰。不偏不倚立於中。不著西兮不著東。超出古今情量外。一毫頭上釣蒼龍。一日進沈曰。吾乘化盡矣。若等勉之。言訖。泊然蛻去。
太原府五臺鐵勒院子范慧洪大師
因閱楞嚴。至一人發真歸元十方虛空悉皆消殞處。忽大悟。遂造河朔汶處。陳所見。汶可之。臨終說偈曰。六十春光又八年。浮雲收盡露青天。臨行踢倒須彌去。后夜山頭月正圓。更衣坐脫。
建寧府蔣山慧空元模禪師
古田蘇氏子。元成宗大德庚子。定中游蔣山。山為昔玄獎禪師道場。有老人迎謁曰。吾為師守此山。五百年矣。言畢。化黑龍而去。既寤乃曰。吾常還此山也。遂往卓庵。一日謂眾曰。吾昔于佛所。號慧空菩薩。今化緣既畢。即當入滅。因為眾說偈曰。四十餘年寄俗塵。如今卻顯箇中尊。巖頭一夜東風起。吹得華開滿樹春。鐵船無柁亦無蓬。撐入金蓮性海中。末後一機今說破。白雲元不離長空。大地山河無處覓。虛空撞破見端的。縱使鐵輪頂上旋。本性
【現代漢語翻譯】 現代漢語譯本： 言語簡短精煉。至正初年（1341年），抵達松江，常在太古圓室靜坐，之後又進入市場。他將蒲團放下，施捨土地建立庵堂，一間屋子便足以讓他安身，從不出門。有人問：『《近思錄》確定之後，才會有光明，這是金丹嗎？』師父說：『你先去體會《中庸》的滋味吧。』曾經給沈某展示偈語說：『萬紫千紅總是春，何須饒舌問東君（春神）。啞人得夢向誰說，豎起空拳指白雲。』又說：『不偏不倚立於中，不著西兮不著東。超出古今情量外，一毫頭上釣蒼龍。』一日，師父對沈某說：『我將要隨順變化而逝去了，你們要努力啊。』說完，安然離世。 太原府五臺鐵勒院的范慧洪大師，因為閱讀《楞嚴經》，讀到『一人發真歸元，十方虛空悉皆消殞』之處，忽然大悟。於是前往河朔汶處，陳述自己的見解，汶處認可了他。臨終時說偈語：『六十春光又八年，浮雲收盡露青天。臨行踢倒須彌（山名）去，后夜山頭月正圓。』更衣後坐化離世。 建寧府蔣山慧空元模禪師，是古田蘇氏之子。元成宗大德庚子年（1300年），在禪定中游歷蔣山，此山是昔日玄奘（唐代高僧）禪師的道場。有一位老人迎接他說：『我為禪師守護此山，已經五百年了。』說完，化作黑龍離去。醒來后，禪師說：『我經常回到這座山啊。』於是前往卓庵。一日，對眾人說：『我過去在佛那裡，號為慧空菩薩。如今化緣已經完畢，就應當入滅。』於是為眾人說偈語：『四十餘年寄俗塵，如今卻顯箇中尊。巖頭一夜東風起，吹得華開滿樹春。鐵船無柁亦無蓬，撐入金蓮性海中。末後一機今說破，白雲元不離長空。大地山河無處覓，虛空撞破見端的。縱使鐵輪頂上旋，本性
【English Translation】 English version: His words were concise and refined. In the early years of the Zhizheng reign (1341), he arrived in Songjiang, often sitting in meditation in the Taigu Round Room, and later went into the market. He placed his futon, donated land to build a hermitage, and a single room was enough for him to settle in, never stepping out of the threshold. Someone asked: 'After the 'Reflections on Things at Hand' is determined, there will be light. Is this the golden elixir?' The master said: 'You should first taste the flavor of the 'Doctrine of the Mean'.' He once showed a verse to Shen, saying: 'All the purples and reds are spring, why bother to ask the Eastern Ruler (god of spring)? A mute person has a dream, to whom can he tell it? He raises an empty fist and points to the white clouds.' He also said: 'Standing in the middle without leaning, not attached to the west, nor attached to the east. Beyond the emotions and measures of ancient and modern times, angling a blue dragon on the tip of a hair.' One day, the master said to Shen: 'I am about to pass away following the transformations, you must strive hard.' After saying this, he passed away peacefully. Master Fan Huihong of the Tiele Monastery on Mount Wutai in Taiyuan Prefecture, upon reading the 'Surangama Sutra', when he reached the part where 'one person awakens to the true source and returns to the origin, and all the ten directions of empty space are completely extinguished', he suddenly had a great enlightenment. Therefore, he went to the place of He Shuo Wen and stated his views, which were approved by Wen. At the time of his death, he said in a verse: 'Sixty springs and eight more years, the floating clouds are cleared away, revealing the blue sky. Before leaving, I kick down Mount Sumeru (mythical mountain), the moon is perfectly round on the mountain top in the night.' After changing his clothes, he passed away while sitting. Chan Master Huikong Yuanmo of Jiangshan in Jianning Prefecture, was the son of the Su family of Gutian. In the Gengzi year of the Dade reign of Emperor Chengzong of the Yuan Dynasty (1300), he traveled to Jiangshan in meditation. This mountain was the former site of Chan Master Xuanzang's (Tang Dynasty monk) monastery. An old man greeted him and said: 'I have been guarding this mountain for the Chan Master for five hundred years.' After saying this, he transformed into a black dragon and left. After waking up, the Chan Master said: 'I often return to this mountain.' Therefore, he went to Zhuo'an. One day, he said to the crowd: 'In the past, I was with the Buddha, known as Bodhisattva Huikong. Now that the karmic affinity is complete, I should enter Nirvana.' Therefore, he said a verse for the crowd: 'For more than forty years, I have lived in the mundane world, but now I reveal the honored one within. On Yantou Mountain, the east wind rises one night, blowing the flowers open all over the trees in spring. The iron boat has no rudder and no sail, pushing into the golden lotus sea of nature. The last opportunity is now revealed, the white clouds never leave the long sky. The great earth and mountains and rivers cannot be found anywhere, breaking through the void to see the truth. Even if the iron wheel spins on the top of the head, the original nature
靈明原不失。復曰。西天第三代商那和修尊者。隱象白山。現龍奮迅三昧。說法調伏諸外道。然後化火自焚。吾今象鼻巖前。亦當如是。言畢。雲霧四起。雷雨大作。化火自焚。塔于庵之西。
開封府鄭州普照寺佛光道悟禪師
臨洮蘭州寇氏子。偶宿灣子店。聞馬嘶。豁然大悟。歸告母曰。某於途中。拾得一物。母曰。何物。師曰。無始來不見了底。母掌曰。何喜之有。遂辭母參方。母曰。將何之。師曰。水流須到海。鶴出白雲頭。遂往參白雲海。海為印記。金大定甲辰。出主普照。久之。退居竹閣庵。晚年。浮沉洛川。人莫之測。嘗曰。道我凡耶。曾向聖位中來。道我聖耶。又向凡位中去。道我非凡非聖耶。我卻向你眼睛鼻孔里。七顛八倒去。金泰和乙丑五月十三。無疾而逝。壽五十五。臘三十九。
真定府嘉山來禪師
僧問。鐵牛和尚塔何在。師以手指之。僧忽省發。乃示頌曰。鐵牛鐵牛。更莫別求。有人問我。豎起指頭。
杭州府天目一山魁庵主
蘇州人。天資敏捷。通內外典。與平石砥友善。棲遲巖谷。不與世接。僅有山麓洪氏子往來送供。一夕。洪氏婦。夢魁乘肩輿而至。覺而產一子。翌旦登山候之。魁化去矣。因名應魁。字士元。幼讀書。補邑庠。至年三十。一旦
【現代漢語翻譯】 現代漢語譯本 『靈明』（指本性）原本就沒有失去過。又說：『西天』（指印度）第三代『商那和修』尊者，隱居在『象白山』，示現『龍奮迅三昧』（一種禪定狀態），說法調伏各種外道，然後以火焚身。我如今在『象鼻巖』前，也應當這樣做。』說完，雲霧四起，雷雨大作，於是化火自焚。塔建在庵的西邊。
開封府鄭州普照寺佛光道悟禪師
是臨洮蘭州寇氏的兒子。一次偶然住在『灣子店』，聽到馬嘶叫，忽然大悟。回家告訴母親說：『我在途中，拾得一物。』母親問：『是什麼東西？』禪師說：『是無始以來不見的東西。』母親打了他一巴掌說：『有什麼可高興的？』於是辭別母親去參訪各地。母親問：『將要到哪裡去？』禪師說：『水流必然要到大海，鶴飛出白雲之上。』於是前往參拜『白雲海』。『白雲海』為他印證。金大定甲辰年（1184年），出來主持『普照寺』。很久以後，退居『竹閣庵』。晚年，漂浮沉沒于洛川，人們無法測度。曾經說：『說我是凡人嗎？我曾經從聖位中來。說我是聖人嗎？我又向凡位中去。說我非凡非聖嗎？我卻在你眼睛鼻孔里，七顛八倒地去。』金泰和乙丑年（1205年）五月十三日，無疾而逝，享年五十五歲，僧臘三十九年。
真定府嘉山來禪師
有僧人問：『鐵牛和尚的塔在哪裡？』禪師用手指指著。僧人忽然醒悟。於是作偈說：『鐵牛鐵牛，更不要另外尋求。有人問我，豎起指頭。』
杭州府天目一山魁庵主
是蘇州人。天資聰敏快捷，通曉內外典籍。與『平石砥』友善，隱居在巖谷，不與世俗交往。只有山麓的洪氏子往來送供。一天晚上，洪氏的妻子，夢見『魁』乘著肩輿而來。醒來後生了一個兒子。第二天早上登山去拜訪他，『魁』已經化去了。因此給孩子取名叫『應魁』，字『士元』。從小讀書，補為縣學的學生。到三十歲時，有一天
【English Translation】 English version 『Lingming』 (original nature) was never lost. He further said, 『The third patriarch of 『Xitian』 (India), Venerable 『Shannavashu』, dwells in seclusion on 『Xiangbai Mountain』, manifesting the 『Dragon Swift Samadhi』 (a state of meditation), expounding the Dharma to subdue various heretics, and then immolating himself in fire. Now, in front of 『Elephant Nose Rock』, I shall do the same.』 Having spoken, clouds and mist arose, thunder and rain poured down, and he immolated himself in fire. The stupa was built to the west of the hermitage.
Chan Master Foguang Daowu of Puzhao Temple in Zhengzhou, Kaifeng Prefecture
He was a son of the Kou family from Lanzhou, Lintao. Once, he stayed overnight at 『Wanzi Inn』 and suddenly awakened upon hearing a horse neigh. Returning home, he told his mother, 『I picked up something on the way.』 His mother asked, 『What is it?』 The Master replied, 『Something unseen since beginningless time.』 His mother slapped him and said, 『What is there to rejoice about?』 Thereupon, he bid farewell to his mother to travel and study. His mother asked, 『Where are you going?』 The Master said, 『Water flows inevitably to the sea, and a crane emerges from the top of white clouds.』 He then went to pay respects to 『Baiyun Hai』. 『Baiyun Hai』 confirmed his realization. In the year Jia Chen of the Jin Dynasty's Dading era (1184 AD), he came forth to preside over 『Puzhao Temple』. After a long time, he retired to 『Bamboo Pavilion Hermitage』. In his later years, he floated and sank in the Luo River, and people could not fathom him. He once said, 『Do you say I am an ordinary person? I once came from the realm of the saints. Do you say I am a saint? I am also going to the realm of ordinary people. Do you say I am neither ordinary nor a saint? I am right in your eyes and nostrils, going topsy-turvy.』 On the thirteenth day of the fifth month in the year Yi Chou of the Jin Dynasty's Taihe era (1205 AD), he passed away without illness, at the age of fifty-five, with thirty-nine years as a monk.
Chan Master Lai of Jiashan in Zhending Prefecture
A monk asked, 『Where is the stupa of Iron Ox Monk?』 The Master pointed with his finger. The monk suddenly awakened. Thereupon, he composed a verse saying, 『Iron Ox, Iron Ox, seek no further. If someone asks me, I raise my finger.』
Hermit Kui of Yishan, Tianmu Mountain, Hangzhou Prefecture
He was a native of Suzhou. He was intelligent and quick-witted, well-versed in both internal and external scriptures. He was friendly with 『Pingshi Di』, living in seclusion in the rocky valleys, not associating with the world. Only Hong's son from the foot of the mountain came and went to provide offerings. One night, Hong's wife dreamed that 『Kui』 arrived riding in a palanquin. Upon waking, she gave birth to a son. The next morning, she climbed the mountain to visit him, but 『Kui』 had already transformed and departed. Therefore, the child was named 『Yingkui』, with the courtesy name 『Shiyuan』. He studied from a young age and was admitted as a student of the county school. When he reached the age of thirty, one day
忽自猛省。棄家縛茅于東峰絕頂。晝夜精勤行道。一日。空室因避寇。自徑山過其廬。見其舉止閑雅。應對從容。叩其所以。乃知其為一山後身也。因謂之曰。你前身。與平石翁。為莫逆交。翁今年垂九十。尚耳目聰明。何不通個資訊。亦見一夢兩覺。而夢覺一如乎。魁欣然。揮毫作偈。寄之曰。寄語天童老平石。一念非今亦非昔。欲聽寒山夜半鐘。吳江依舊連天碧。
溫州府靈云省庵思禪師
性方介。臺之寧海人。兄弟四人。師居長。同時發心出家。遍叩諸方。后出世靈云。次遷靈巖。結夏上堂。以大圓覺牛角馬角。為我伽藍瓜籃菜籃。
上堂。舉趙州狗子無佛性話。頌曰。狗子佛性無。狗子佛性有。猴愁摟搜頭。狗走抖擻口。
晚年。退居靈云之前山。元至正甲申。空室通。偕數衲往謁。時師年已九十。龐眉皓髮。拽履而出。且行且問。何處來。通曰。江心。師曰。深幾百丈。通曰。謾老和尚不得。師曰。且坐喫茶。壁間題有詈僧詩。格調頗肖寒山辭。曰五瘟不打頭自髡。黃布遮身便是僧。佛法世法都不會。噇豬噇狗十分能。通讀之凜然。須臾拜辭。不敢再犯其鋒。
寧波府育王勉侍者
空室之族侄也。少年有志。不幸命促。嘗有送同事僧游臺雁偈曰。鳥窠吹布毛。侍者便
【現代漢語翻譯】 現代漢語譯本 忽然猛然醒悟，於是拋棄家庭，在東峰的絕頂用茅草搭了個簡陋的住所。日夜不停地精進修行。有一天，空室禪師因為躲避盜寇，路過徑山，經過他的茅廬，看到他舉止閒適文雅，應對從容不迫，就問他緣由。這才知道他是「一山」的後身。於是對他說：『你的前身，和平石翁（人名）是非常要好的朋友。平石翁今年快九十歲了，仍然耳聰目明，為什麼不傳遞個訊息，也看看一夢和覺悟是不是一樣呢？』魁欣然同意，揮筆寫了一首偈頌，寄給他，說：『告訴天童寺的老平石，一念不在今天也不在過去。想要聽寒山寺半夜的鐘聲，吳江依舊連線著碧藍的天空。』
溫州府靈云省庵思禪師
性格耿直方正，是臺州寧海人。兄弟四人，禪師排行老大。同時發心出家，遍訪各處名師。後來在靈云寺住持，之後遷到靈巖寺。結夏安居時上堂說法，把大圓覺（佛教用語，指圓滿覺悟的境界）比作牛角馬角，把自己的伽藍（寺廟）比作瓜籃菜籃。
上堂說法。舉趙州禪師『狗子無佛性』的話頭。頌詞說：『狗子佛性無，狗子佛性有。猴子發愁地撓頭，狗兒奔跑著甩動嘴。』
晚年，退隱到靈云寺的前山。元朝至正甲申年（1344年），空室禪師和幾個僧人前去拜訪。當時禪師已經九十歲高齡，長著花白的眉毛和頭髮，拄著枴杖走出來。邊走邊問：『從哪裡來？』空室禪師回答：『江心。』禪師說：『有多深？幾百丈？』空室禪師說：『騙不了老和尚。』禪師說：『先坐下喝茶。』墻壁上題寫著謾罵僧人的詩，格調很像寒山的詩。寫道：『五瘟神不打自己卻剃了頭，用黃布遮住身體就是僧人。佛法世法什麼都不會，吃豬吃狗卻十分能幹。』空室禪師讀了之後感到敬畏。一會兒就告辭了，不敢再冒犯他的鋒芒。
寧波府育王寺勉侍者
是空室禪師的族侄。少年時有志向，不幸早逝。曾經寫過一首送同事僧人游臺雁的偈頌，說：『鳥窠禪師吹布毛，侍者便…』
【English Translation】 English version Suddenly he awoke with a start. He abandoned his home and built a thatched hut on the summit of East Peak. Day and night, he diligently practiced the Way. One day, Kongshi (Zen master's name), while avoiding bandits, passed by his hut on his way from Jingshan. Seeing his leisurely and elegant demeanor and his composed responses, he inquired about his background. Only then did he learn that he was the reincarnation of 'Yishan' (mountain name). So he said to him, 'Your previous incarnation was a close friend of Old Man Pingshi (person's name). Old Man Pingshi is almost ninety years old this year, yet his hearing and sight are still sharp. Why not send him a message, and also see if a dream and awakening are the same?' Kui (person's name) gladly agreed and wrote a verse, sending it to him, saying, 'Tell Old Pingshi of Tiantong Temple, a thought is neither in the present nor in the past. If you want to hear the midnight bell of Hanshan Temple, the Wu River still connects to the azure sky.'
Zen Master Sheng'an Si of Lingyun Temple in Wenzhou Prefecture
He was upright and straightforward in character, a native of Ninghai in Taizhou. He was the eldest of four brothers. They all aspired to leave home and become monks at the same time, visiting various masters everywhere. Later, he became the abbot of Lingyun Temple, and then moved to Lingyan Temple. During the summer retreat, he gave a Dharma talk, comparing the Great Perfect Enlightenment (Buddhist term, referring to the state of perfect enlightenment) to ox horns and horse horns, and his Sangharama (monastery) to melon baskets and vegetable baskets.
Giving a Dharma talk. He cited Zen Master Zhaozhou's saying 'A dog has no Buddha-nature.' The verse says: 'A dog has no Buddha-nature, a dog has Buddha-nature. The monkey worries and scratches its head, the dog runs and shakes its mouth.'
In his later years, he retired to the front mountain of Lingyun Temple. In the year Jiashen of the Zhizheng era of the Yuan Dynasty (1344 AD), Zen Master Kongshi, along with several monks, went to visit him. At that time, the Zen master was already ninety years old, with white eyebrows and hair, and he came out leaning on a cane. As he walked, he asked, 'Where do you come from?' Zen Master Kongshi replied, 'Jiangxin.' The Zen master said, 'How deep? Several hundred zhang?' Zen Master Kongshi said, 'You can't deceive the old monk.' The Zen master said, 'Sit down and have some tea.' On the wall was a poem scolding monks, the style of which was quite similar to that of Hanshan. It said: 'The five plagues don't strike, yet he shaves his head himself, covering his body with yellow cloth and calling himself a monk. He knows nothing of the Buddha-dharma or worldly affairs, but he is very capable of eating pork and dog meat.' Zen Master Kongshi felt awe after reading it. After a while, he bid farewell, not daring to offend his sharp tongue again.
Attendant Mian of Yuwang Temple in Ningbo Prefecture
He was a nephew of Zen Master Kongshi. He had aspirations in his youth, but unfortunately died young. He once wrote a verse to send off a fellow monk traveling to Taiyan, saying: 'Zen Master Niaoke blows cloth fluff, the attendant then...'
悟去。雖不涉言詮。早已成露布。天臺嶺上云。雁宕山中樹。此去好商量。莫觸當頭諱。臨終偈曰。生本不生。死亦非死。秘魔擎杈。俱胝豎指。
江寧府永寧古淵清禪師
聞雞鳴有省。占偈曰。喔喔金雞報曉時。不因渠響詎能知。三千世界渾如雪。井底泥蛇舞柘枝。
寧波府育王虛庵實首座
寄臥云庵主偈曰。黃金園裡馬交馳。徑寸多成按劍疑。月曬梅華千樹雪。臥云一枕夢迴時。
寧波府天童幻庵住首座
禮應庵祖塔偈曰。眈眈睡虎管窺斑。便把中峰作靠山。不得破沙盆一個。兒孫乞活也應難。
寧波府天童默中唯西堂
詠蠶偈曰。桑空柘盡始心休。綿密工夫一繭收。爐炭鑊湯拌得入。為人只在一絲頭。
常州府宜興佛隴可上座
聽雨偈曰。檐頭滴瀝甚分明。迷己眾生喚作聲。我亦年來多逐物。連宵攲枕夢難成。
瑞州府九峰壽首座
臨終偈曰。七十二年。者邊那邊。慣吃十方飯。不參達磨禪。今朝一擲翻身去。笑破傍觀㭰半邊。
吉安府武功山白雲明星禪師
閩長汀張氏子。醉心內典。從龍歸通。落髮受具。專修止觀。一日自嘆曰。大丈夫。道業未就。其如生死何。遂矢志參方。遍叩名宿。機緣或契。師矍然。不自少
【現代漢語翻譯】 現代漢語譯本 悟去（領悟吧）。雖不涉及言語的解釋，但早已像公告一樣明顯。天臺嶺上的云，雁蕩山中的樹，此去好好商量，不要觸犯目前的禁忌。臨終偈說：『生本來不是生，死也不是真正的死。秘魔（佛教護法神名）拿著叉，俱胝（印度尊者名）豎起手指。』
江寧府（今江蘇省南京市）永寧古淵清禪師
聽聞雞鳴有所領悟，作偈說：『喔喔金雞報曉時，不因它響怎能知？三千世界渾如雪，井底泥蛇舞柘枝。』
寧波府（今浙江省寧波市）育王虛庵實首座
寄給臥云庵主的偈：『黃金園裡馬交馳，逕寸多成按劍疑。月曬梅花千樹雪，臥云一枕夢迴時。』
寧波府（今浙江省寧波市）天童幻庵住首座
禮拜應庵祖師塔的偈：『眈眈睡虎管窺斑，便把中峰作靠山。不得破沙盆一個，兒孫乞活也應難。』
寧波府（今浙江省寧波市）天童默中唯西堂
詠蠶偈：『桑空柘盡始心休，綿密工夫一繭收。爐炭鑊湯拌得入，為人只在一絲頭。』
常州府（今江蘇省常州市）宜興佛隴可上座
聽雨偈：『檐頭滴瀝甚分明，迷己眾生喚作聲。我亦年來多逐物，連宵攲枕夢難成。』
瑞州府（今江西省高安市）九峰壽首座
臨終偈：『七十二年，這邊那邊。慣吃十方飯，不參達磨禪。今朝一擲翻身去，笑破傍觀㭰半邊。』
吉安府（今江西省吉安市）武功山白雲明星禪師
是福建長汀張氏之子，醉心於佛經，跟隨龍歸通出家，剃度受戒，專心修習止觀。一日自嘆道：『大丈夫，道業未成就，如何面對生死？』於是立志參訪各地，遍訪名師大德，機緣如果相合，老師就會精神煥發，不把自己當少年看待。
【English Translation】 English version Comprehend! Although it doesn't involve verbal explanations, it has already become as clear as a public announcement. The clouds on Tiantai Ridge (a famous mountain in Zhejiang), the trees in Yandang Mountain (another famous mountain in Zhejiang). Go forth and deliberate well, do not violate the current taboo. The death verse says: 'Birth is fundamentally not birth, and death is not truly death. Secret Demon (a Buddhist guardian deity) holds a trident, Koti (an Indian venerable) raises a finger.'
Zen Master Gu Yuanqing of Yongning Temple in Jiangning Prefecture (present-day Nanjing, Jiangsu Province)
Having an awakening upon hearing the rooster's crow, he composed a verse: 'The golden rooster crows at dawn, how would one know without its sound? The three thousand worlds are like snow, the mud snake dances the zhezhi (an ancient dance) at the bottom of the well.'
Chief Seat Xu'an Shi of Yuwang Temple in Ningbo Prefecture (present-day Ningbo, Zhejiang Province)
A verse sent to the Abbot of Woyun Hermitage: 'Horses gallop in the golden garden, an inch becomes suspicion of drawing a sword. The moon shines on plum blossoms, a thousand trees of snow, waking from a dream on Woyun's pillow.'
Chief Seat Huan'an, resident of Tiantong Temple in Ningbo Prefecture (present-day Ningbo, Zhejiang Province)
A verse for paying respects at the pagoda of Ancestor Ying'an: 'The drowsy tiger peeps through a tube, relying on Zhongfeng (another monk) as a mountain. Without even a broken sand bowl, it would be difficult for descendants to beg for a living.'
West Hall Master Mo Zhongwei of Tiantong Temple in Ningbo Prefecture (present-day Ningbo, Zhejiang Province)
A verse on silkworms: 'The mulberry is empty, the cudrania is exhausted, and the mind finally rests. Meticulous effort gathers a cocoon. Even if mixed into a furnace of charcoal and boiling soup, it only exists for people in a single thread.'
Upper Seat Ke of Folong Temple in Yixing, Changzhou Prefecture (present-day Changzhou, Jiangsu Province)
A verse on listening to the rain: 'The dripping from the eaves is very clear, confused beings call it sound. I too have chased after things in recent years, and it's difficult to fall asleep even with a tilted pillow for many nights.'
Chief Seat Shou of Jiufeng in Ruizhou Prefecture (present-day Gao'an, Jiangxi Province)
Death verse: 'Seventy-two years, this side and that side. Accustomed to eating food from all directions, not participating in Bodhidharma's Zen. Today, with a single throw, I turn myself around and leave, laughing at the onlookers who are split in half.'
Zen Master Ba Yun Ming Xing of Wugong Mountain in Ji'an Prefecture (present-day Ji'an, Jiangxi Province)
He was a son of the Zhang family of Changting, Fujian, who was fascinated by Buddhist scriptures. He followed Long Guitong to leave home, was tonsured and received the precepts, and devoted himself to the practice of Samatha-vipassana (calm abiding and insight). One day, he sighed to himself, 'A great man, if the path of enlightenment is not achieved, what about birth and death?' So he vowed to visit various places and visited famous teachers and virtuous people everywhere. If the opportunity was right, the teacher would be radiant and not consider himself young.
肯曰。道固如是乎。乃謁匡廬本源。陳所見。源皆不諾。師發憤。寢食俱廢。繼聞盤龍陽。遂往咨決。一見頓釋凝滯。依久。陽以衣拂源流付之。隱居瀟峰。二十餘年。太守請出世。師以老固辭。復移茅深入。久之。又成精藍矣。一日示微疾。集眾敘謝曰。吾去矣。眾問。師何往。師示偈曰。明月落波心。白雲橫嶺上。欲識往來機。鐵牛吞大象。語畢。端坐而逝。全身塔于本山。世壽八十有四。
揚州府長蘆登禪師
嘗鼎新院宇畢。一夜夢神人乞為土地。師謂神人曰。君愛見僧過。恐不能許。神人曰。某有長誓。遂下一臂置師前。師慜其誠許之。翌日遂與建祠迨塑。土地像成。則一臂之墮。屢屢修復不可得。至今土地尚缺一臂。
四川太瘤禪師
因項有癭。故名。嘗嘆佛法混濫。異見蜂起。乃曰。我參禪有悟。當不惜口業。遂專志禮馬祖塔。久之。塔忽放光得大悟。於是。所至以勘驗為事。過雪竇。乃曰。者老漢。口裡水漉漉地。竇曰。你不肯老僧那。師曰。果然口裡水漉漉地。以坐具一摵便去。直歲不甘。趁至中路。損師一足。師曰。此是老漢使然。他日須折一足償我。竇果如其語。後放意都下市肆中。有官人留供家中。甚恭。每使侍妾丑食。師辭。官愈敬。一日官至。乃故意挑妾。乃得
【現代漢語翻譯】 現代漢語譯本： 肯禪師說：『道原本就是這樣的嗎？』於是去拜訪匡廬（山名）的本源禪師，陳述自己所見。本源禪師都不認可。肯禪師發憤，廢寢忘食。後來聽說盤龍陽禪師，就前去請教。一見面，所有的疑慮都消除了。依止了很久，陽禪師把衣缽和法脈傳給了他。於是隱居在瀟峰，二十多年。太守請他出山弘法，禪師以年老為由堅決推辭，又搬到更深的山裡。時間久了，又建成了一座精美的寺廟。一天，禪師略微示現疾病，召集眾人告別說：『我要走了。』眾人問：『禪師您要去哪裡？』禪師示現偈語說：『明月落波心，白雲橫嶺上。欲識往來機，鐵牛吞大象。』說完，端坐而逝。全身建塔于本山。世壽八十四歲。
揚州府長蘆登禪師 曾經修繕鼎新寺廟的房屋完畢。一夜夢見神人請求做這裡的土地神。禪師對神人說：『你喜歡看見僧人的過失，恐怕不能答應你。』神人說：『我有一個長久的誓願。』於是砍下一隻手臂放在禪師面前。禪師憐憫他的誠心，就答應了他。第二天就為他建造祠堂並塑造神像。土地神像建成后，那隻斷臂的地方，屢次修復都無法恢復原狀。至今土地神像還缺一隻手臂。
四川太瘤禪師 因為脖子上有癭（yǐng，腫瘤），所以得名。曾經感嘆佛法混雜不清，各種不同的見解像蜜蜂一樣涌起。於是說：『我參禪如果有所領悟，就不惜口業。』於是專心致志地禮拜馬祖（709-788）塔。時間久了，塔忽然放出光明，禪師因此大悟。於是，所到之處都以勘驗他人為事。經過雪竇寺，就說：『這個老漢，口裡水漉漉地。』雪竇禪師說：『你不認可老僧嗎？』禪師說：『果然口裡水漉漉地。』用坐具一扔就走了。直歲不甘心，追到半路，打斷了禪師的一隻腳。禪師說：『這是老漢使然。他日須折一足償我。』雪竇禪師果然如他所說。後來隨意在都城（應該是北宋都城汴梁，今開封）的市井中游蕩。有官員留他在家中供養，非常恭敬。每次讓他吃侍妾吃剩的食物，禪師拒絕。官員更加敬重他。一天官員來到，禪師就故意挑逗侍妾，才得以離開。
【English Translation】 English version: Zen Master Ken said, 'Is the Dao inherently like this?' Thereupon, he visited Zen Master Benyuan of Kuanglu (Mountain name), presenting his insights. Zen Master Benyuan did not approve of any of them. Zen Master Ken became indignant, neglecting sleep and meals. Later, upon hearing of Zen Master Panlong Yang, he went to consult him. Upon meeting him, all his doubts were resolved. After staying with him for a long time, Zen Master Yang passed on his robe and bowl and the Dharma lineage to him. He then secluded himself in Xiaofeng, for over twenty years. The prefect requested him to come out of seclusion to propagate the Dharma, but the Zen master firmly declined due to his old age, and moved deeper into the mountains. After a long time, another exquisite temple was built. One day, the Zen master showed a slight illness, gathered the assembly to bid farewell, saying, 'I am leaving.' The assembly asked, 'Where are you going, Master?' The Zen master presented a verse, saying, 'The bright moon falls into the heart of the wave, white clouds lie across the ridge. If you want to know the mechanism of coming and going, an iron ox swallows an elephant.' After speaking, he passed away in a seated posture. His entire body was enshrined in a pagoda on this mountain. He lived to the age of eighty-four.
Zen Master Deng of Changlu in Yangzhou Prefecture Once, after completing the renovation of the Dingxin Temple buildings, he dreamed one night of a spirit requesting to be the local earth deity. The Zen master said to the spirit, 'You like to see the faults of monks, I'm afraid I cannot grant your request.' The spirit said, 'I have a long-standing vow.' Thereupon, he cut off one of his arms and placed it before the Zen master. The Zen master, pitying his sincerity, agreed to his request. The next day, he built a shrine for him and sculpted his image. After the earth deity's image was completed, the place where the arm was missing could not be restored no matter how many times it was repaired. To this day, the earth deity's image is still missing an arm.
Zen Master Tailiu of Sichuan He was named so because he had a goiter (yǐng, tumor) on his neck. He once lamented the impurity of the Buddha-dharma and the rise of various differing views, saying, 'If I have an awakening through Chan practice, I will not spare my karmic speech.' Thereupon, he single-mindedly paid homage to the stupa of Mazu (709-788). After a long time, the stupa suddenly emitted light, and the Zen master had a great awakening. Therefore, wherever he went, he made it his business to examine others. Passing by Xuedou Temple, he said, 'This old man, his mouth is dripping with water.' Zen Master Xuedou said, 'You don't approve of this old monk?' The Zen master said, 'Indeed, his mouth is dripping with water.' He threw his sitting cloth and left. The officer in charge of the temple was not reconciled and chased him halfway, breaking one of the Zen master's legs. The Zen master said, 'This is what the old man caused. One day, he must break a leg to repay me.' Zen Master Xuedou indeed did as he said. Later, he wandered freely in the marketplaces of the capital (likely Bianliang, the capital of the Northern Song Dynasty, now Kaifeng). An official kept him in his home for offerings, treating him with great respect. Each time he was given the leftovers of the concubines to eat, the Zen master refused. The official respected him even more. One day, when the official arrived, the Zen master deliberately flirted with the concubine, and was thus able to leave.
辭。不日坐化鬧市中。
紹興府上虞長慶法慈禪師
居常宴坐一室。士大夫。喜從其游。深談名理。嘉泰初。忽謝客閉門。一日方盛暑。浴出易衣。端坐就寂。徒輩亟呼曰。和尚既如是。何不留偈示后。師乃曰。無始劫來不曾生。今日當場又誰滅。又誰滅。萬里炎天飛白雪。語畢而逝。
順天府潭柘道玄覺宗禪師
別號松溪。扶風南氏子。母夢法門坦授玉像吞之遂娠。其日適坦寂。生而有異。喜跏趺。會蒙古兵作。被執入武川。軍主喜令出家。投媯川青山寺剃染。游講有聲。知說食罕充腸。於是。走見聖因。因問。來此何為。師曰。生死事大。曰自從識得曹溪路。了知生死不相干。子如何會。師擬議。因喝。師趨出。因召上座。師回首。因曰。分明領取。師豁然。次日白因曰。昨蒙一喝。某甲有個見處。因曰。試舉看。師拂袖便出。因可之。憲宗元年。礬山令遺書聖因。求主靈山者。因以師應其命。付以偈曰。十載志如鐵。玄關皆透徹。跳出荊棘林。踏破澄潭月。好向孤峰頂上行。從前佛祖皆超越。至元癸未。會潭柘龍泉文。退隱西堂。師遷補其席。後坐蛻。塔于本山。
順天府潭柘古淵福源禪師
賜號佛性普明。太原李氏子。祖父居宦。師幼喜學佛。父母送妙覺。從朗剃落。
【現代漢語翻譯】 現代漢語譯本：說完這些話，不久之後，禪師在熱鬧的集市中坐化圓寂。
紹興府上虞長慶法慈禪師
法慈禪師平時喜歡在一個房間里靜坐。許多士大夫喜歡與他交往，深入探討名理。嘉泰（1201-1204）初年，法慈禪師忽然謝絕訪客，閉門不出。一天，正值盛夏酷暑，他沐浴后更換了衣服，端坐著圓寂。他的弟子們急忙呼喚說：『和尚既然如此，為何不留下偈語昭示後人？』法慈禪師於是說：『無始劫以來，我不曾真正生過，今日當場，又有誰真正滅亡？又誰滅亡？萬里晴空，卻飄飛著白雪。』說完便去世了。
順天府潭柘道玄覺宗禪師
道玄覺宗禪師，別號松溪，是扶風南氏之子。他的母親夢見法門坦禪師授予她玉像併吞下，於是懷孕。那天正好是坦禪師圓寂之日。道玄覺宗禪師出生后便有奇異之處，喜歡跏趺坐。元朝蒙古軍隊興起時，他被抓到武川。軍主喜其不凡，令他出家，於是到媯川青山寺剃度。他四處遊學講經，頗有名聲。他意識到光靠講經說法難以充飢，於是去拜見聖因禪師。聖因禪師問：『你來這裡做什麼？』道玄覺宗禪師說：『生死事大。』聖因禪師說：『自從我認識了曹溪的道路，便知道生死與我不相干。你是如何理解的？』道玄覺宗禪師正要思量，聖因禪師便喝斥一聲。道玄覺宗禪師快步走出。聖因禪師叫道：『上座。』道玄覺宗禪師回頭。聖因禪師說：『分明地領會了。』道玄覺宗禪師豁然開悟。第二天，道玄覺宗禪師告訴聖因禪師說：『昨天蒙您一喝，我有個見解。』聖因禪師說：『試著說出來聽聽。』道玄覺宗禪師拂袖便走出去。聖因禪師認可了他。憲宗（元憲宗，1251-1259）元年，礬山縣令寫信給聖因禪師，請求推薦一位主持靈山的人。聖因禪師便讓道玄覺宗禪師應命前往，並贈予他偈語說：『十年壯志堅如鐵，玄妙關竅皆已透徹。跳出荊棘叢生的樹林，踏破澄澈潭中的月影。好好地向孤峰頂上行進，超越從前的佛祖。』至元癸未（1283）年，潭柘寺龍泉寺舉行法會，道玄覺宗禪師退隱西堂。後來，道玄覺宗禪師被調去填補潭柘寺的住持之位。之後坐化圓寂，塔建在本山。
順天府潭柘古淵福源禪師
福源禪師，被賜予『佛性普明』的稱號，是太原李氏之子。他的祖父和父親都做官。福源禪師從小就喜歡學習佛法，他的父母便送他到妙覺寺，跟隨朗禪師剃度出家。
【English Translation】 English version: After saying these words, the Chan master passed away peacefully in the bustling marketplace not long after.
Chan Master Changqing Faciz of Shangyu, Shaoxing Prefecture
Chan Master Faciz usually enjoyed sitting in meditation in a room. Many scholar-officials liked to associate with him, engaging in deep discussions about principles. In the early years of the Jiatai period (1201-1204), Chan Master Faciz suddenly declined visitors and closed his doors. One day, in the height of summer, he bathed, changed his clothes, and sat upright, passing away peacefully. His disciples hurriedly called out, 'Since the master is like this, why not leave a verse to show future generations?' Chan Master Faciz then said, 'From beginningless kalpas, I have never truly been born; today, on this very spot, who is truly extinguished? Who is extinguished? Across ten thousand miles of blazing sky, white snow flies.' After speaking, he passed away.
Chan Master Daoxuan Juezhong of Tanzhe Temple, Shuntian Prefecture
Chan Master Daoxuan Juezhong, also known as Songxi, was the son of the Nan family of Fufeng. His mother dreamed that Chan Master Famen Tan授 (Shou, to grant) gave her a jade statue and swallowed it, and then she became pregnant. That day happened to be the day Chan Master Tan passed away. Chan Master Daoxuan Juezhong was born with extraordinary qualities and liked to sit in the lotus position. When the Mongol army of the Yuan Dynasty rose, he was captured and taken to Wuchuan. The military leader, pleased with his unusualness, ordered him to become a monk, so he was tonsured at Qingshan Temple in Guichuan. He traveled and lectured extensively, gaining a reputation. He realized that lecturing alone was not enough to fill his stomach, so he went to see Chan Master Shengyin. Chan Master Shengyin asked, 'What are you here for?' Chan Master Daoxuan Juezhong said, 'The matter of birth and death is great.' Chan Master Shengyin said, 'Since I recognized the path of Caoxi, I know that birth and death are unrelated to me. How do you understand this?' As Chan Master Daoxuan Juezhong was about to ponder, Chan Master Shengyin shouted. Chan Master Daoxuan Juezhong quickly walked out. Chan Master Shengyin called out, 'Upper Seat.' Chan Master Daoxuan Juezhong turned his head. Chan Master Shengyin said, 'Clearly understood.' Chan Master Daoxuan Juezhong suddenly awakened. The next day, Chan Master Daoxuan Juezhong told Chan Master Shengyin, 'Yesterday, thanks to your shout, I have an insight.' Chan Master Shengyin said, 'Try to say it.' Chan Master Daoxuan Juezhong flicked his sleeve and walked out. Chan Master Shengyin approved of him. In the first year of Emperor Xianzong (1251-1259), the magistrate of Fanshan wrote a letter to Chan Master Shengyin, requesting a person to preside over Lingshan. Chan Master Shengyin sent Chan Master Daoxuan Juezhong to fulfill the request, and gave him a verse saying, 'For ten years, the ambition is as firm as iron, the mysterious passages are all penetrated. Jump out of the thorny forest, break the moon in the clear pool. Go well to the top of the solitary peak, surpassing all the Buddhas of the past.' In the year Guiwei of the Zhiyuan period (1283), Tanzhe Temple and Longquan Temple held a Dharma assembly, and Chan Master Daoxuan Juezhong retired to the West Hall. Later, Chan Master Daoxuan Juezhong was transferred to fill the position of abbot of Tanzhe Temple. Afterwards, he passed away peacefully in meditation, and his pagoda was built on the mountain.
Chan Master Guyuan Fuyuan of Tanzhe Temple, Shuntian Prefecture
Chan Master Fuyuan, bestowed with the title 'Buddha-nature Puming', was the son of the Li family of Taiyuan. His grandfather and father were officials. Chan Master Fuyuan loved to study Buddhism from a young age, and his parents sent him to Miaojue Temple to be tonsured under Chan Master Lang.
興定中。避兵山谷。後走真定西牛。參廓樂一。典侍司。次參圓明照。照舉僧問雲門。如何是啐啄之機。門曰。響。汝作么生會。師曰。今日痛領和尚一問。曰意旨如何。師曰。一聲齊和處。千古意分明。照寂。復見廓樂。樂曰。你來耶。親切處。道一句看。師進前曰。即日恭惟和尚尊候萬福。曰如何是佛法大意。師曰。滿口牙是骨。耳朵兩片皮。樂作色曰。何曾見圓明來。師卻問。如何是佛法大意。樂喝。師擬議。樂打曰。滿口牙是骨。耳朵兩片皮。師始大悟。樂印可焉。出世三遷大剎。價重諸方。海云嘗極口稱之。至元間。坐化。塔潭柘。
蘇州府茅椒太古庵道亨禪師
字清音。子自言姓楊。宋末。引一猱。自金陵來淞。大如人。能供使給。師夜坐有光。淞人爭飯之。豐薄不謝。但曰。分定。人異之。相與構庵接納。師為眾赤腳乞米市中。故又號赤腳道人。偶軍士戲烹其猱。師嘆甚。因辭眾說偈曰。八十一年饒舌。終日化緣不歇。重陽時節歸家。一路清風明月。遂趺坐而逝。
□□府寶頂曉山元亮禪師
河南信陽蕭氏子。幼卻葷。以父官棠。遂家棠。因寶林至福有道。從落䰂。福示以禪要。有省。且指參古渝幽谷。才入室。鍼芥相投。洪武壬子。歸棠建寶頂。被詔住報恩。遷大慈。宸章
【現代漢語翻譯】 現代漢語譯本 興定年間（1217-1222年）。爲了躲避戰亂，（禪師）隱居山谷。後來前往真定（今河北正定）的西牛，參訪廓樂一禪師。在典侍司（官署名）任職后，又參訪圓明照禪師。圓明照禪師舉雲門文偃禪師的話問僧人：『如何是啐啄之機？』雲門禪師回答：『響。』（圓明照禪師）問：（你）作么生會（如何理解）？禪師說：『今日痛領和尚一問。』（圓明照禪師）問：意旨如何？禪師說：『一聲齊和處，千古意分明。』（圓明照禪師）默然。又去見廓樂禪師，廓樂禪師說：『你來了？親切處，道一句看（說一句看看）。』禪師上前說：『即日恭惟和尚尊候萬福。』（廓樂禪師）問：『如何是佛法大意？』禪師說：『滿口牙是骨，耳朵兩片皮。』廓樂禪師變了臉色說：『何曾見圓明來（你根本沒理解圓明禪師的教誨）！』禪師反問：『如何是佛法大意？』廓樂禪師大喝一聲。禪師猶豫不決，廓樂禪師打了他一下，說：『滿口牙是骨，耳朵兩片皮！』禪師這才大悟。廓樂禪師認可了他。後來（禪師）出世，三次遷往大寺，聲名遠播。海云禪師曾經極力稱讚他。至元年間（1264-1294年），坐化圓寂。塔在潭柘寺。
蘇州府茅椒太古庵道亨禪師
字清音。自己說姓楊。宋朝末年，帶著一隻猱（náo，獼猴）從金陵（今江蘇南京）來到淞（今上海）。（猱）像人一樣大，能夠供他使喚。禪師夜裡打坐時有光芒。淞地的人爭相供養他飯食。無論飯食豐盛還是簡薄，（禪師）都不道謝，只是說：『分定。』人們都覺得他很奇異，互相商議建造庵堂來接納他。禪師爲了大眾赤腳在市場中乞討米糧，所以又號稱赤腳道人。偶然有軍士戲弄烹煮他的猱，禪師非常嘆息，於是向眾人告辭，說了偈語：『八十一年饒舌，終日化緣不歇。重陽時節歸家，一路清風明月。』於是趺坐而逝。
□□府寶頂曉山元亮禪師
河南信陽蕭氏之子。從小就吃素。因為父親在棠地做官，於是就安家在棠地。因為寶林寺至福禪師有道行，（禪師）就剃髮出家。至福禪師向他開示禪的要義，（禪師）有所領悟。並且指示他去參訪古渝（今重慶）幽谷禪師。剛一入室，就鍼芥相投。洪武壬子年（1372年），回到棠地建造寶頂寺。奉詔住持報恩寺，后遷往大慈寺。有皇帝的詔書。
【English Translation】 English version During the Xingding period (1217-1222), to avoid the war, (the Chan master) lived in seclusion in the mountains. Later, he went to Xiniu in Zhending (now Zhengding, Hebei) to visit Chan Master Kuo Le Yi. After serving in the Dianshi Si (an official government department), he also visited Chan Master Yuanming Zhao. Chan Master Yuanming Zhao quoted Chan Master Yunmen Wenyan's words to ask a monk: 'What is the opportunity of simultaneous pecking?' Chan Master Yunmen replied: 'Sound.' (Chan Master Yuanming Zhao) asked: 'How do you understand it?' The Chan master said: 'Today, I deeply understand the question of the Abbot.' (Chan Master Yuanming Zhao) asked: 'What is the meaning?' The Chan master said: 'Where the sounds are in harmony, the meaning of the ages is clear.' (Chan Master Yuanming Zhao) was silent. He then went to see Chan Master Kuo Le. Chan Master Kuo Le said: 'You've come? Say a word from the most intimate place.' The Chan master stepped forward and said: 'Today, I respectfully wish the Abbot good health and happiness.' (Chan Master Kuo Le) asked: 'What is the great meaning of the Buddha-dharma?' The Chan master said: 'A mouthful of teeth is bone, two pieces of skin are ears.' Chan Master Kuo Le changed his expression and said: 'I have never seen Yuanming (you don't understand Chan Master Yuanming's teachings at all)!' The Chan master asked in return: 'What is the great meaning of the Buddha-dharma?' Chan Master Kuo Le shouted loudly. The Chan master hesitated, and Chan Master Kuo Le hit him, saying: 'A mouthful of teeth is bone, two pieces of skin are ears!' Only then did the Chan master have a great enlightenment. Chan Master Kuo Le approved of him. Later, (the Chan master) emerged into the world, moving to large temples three times, and his reputation spread far and wide. Chan Master Haiyun once praised him highly. During the Zhiyuan period (1264-1294), he passed away in meditation. His pagoda is at Tanzhe Temple.
Chan Master Daoheng of Taigu Hermitage, Maojiao, Suzhou Prefecture
His courtesy name was Qingyin. He himself said his surname was Yang. At the end of the Song Dynasty, he brought a macaque (náo, monkey) from Jinling (now Nanjing, Jiangsu) to Song (now Shanghai). (The macaque) was as big as a person and could be used to serve him. When the Chan master sat in meditation at night, there was light. The people of Song competed to offer him food. Whether the food was rich or simple, (the Chan master) did not thank them, but only said: 'It is destined.' People found him very strange and discussed building a hermitage to accommodate him. The Chan master begged for rice in the market barefoot for the sake of the masses, so he was also known as the Barefoot Daoist. Once, soldiers jokingly cooked his macaque, and the Chan master sighed greatly. So he bid farewell to the crowd and said a verse: 'Eighty-one years of being talkative, begging for alms all day without rest. Returning home during the Chongyang Festival, a clear breeze and bright moon all the way.' Then he passed away in the lotus position.
Chan Master Yuanliang of Xiaoshan, Baoding, □□ Prefecture
He was the son of the Xiao family of Xinyang, Henan. He was a vegetarian from childhood. Because his father was an official in Tang, he settled in Tang. Because Chan Master Zhifu of Baolin Temple had the Dao, (the Chan master) shaved his head and became a monk. Chan Master Zhifu showed him the essentials of Chan, and (the Chan master) had some understanding. And he instructed him to visit Chan Master Yougu of Guyu (now Chongqing). As soon as he entered the room, they were perfectly matched. In the Renzi year of Hongwu (1372), he returned to Tang and built Baoding Temple. He was ordered to reside at Bao'en Temple, and later moved to Daci Temple. There was an imperial decree.
屢降。力求退。乃賜還山。初蜀藩。亦嘗請說法內庭。
示眾。甕里何曾走卻鱉。蝦跳元來不出鬥。出世若無堅固心。六道輪迴空自走。兄弟們。即今入寶山。還有不空手而歸者么。設有。正須朝打三千。暮打八百。庚申十月十三。時天凈無雲。日午忽轟雷三震。圓光空際亦三。遂化去。茶毗。舍利如注。
順天府大千佛寺遍融真圓禪師
西蜀營山線氏子。家世業儒。書史過目不忘。族人曰。振吾宗者必此子。至年將立。感生死無常。遂舍家。入雲華山。禮可公為師剃染。抵京師。聽講華嚴。至若人慾識佛境界當凈其意如虛空處。倏然頓悟。身超虛空。不覺屋廬為礙。私謂曰。法界玄宗。毗盧性海。無外吾之方寸矣。且道。離文字孰衍孰聽。畫餅不能充飢。斯言信矣。翌日曳杖東下。至洪州。居馬祖庵。時同氣相求者畢至。歷七載。乃入匡廬。躬鬻薪易米供眾。不避風雨寒暑者。二十餘年。居獅子巖時。常橫一棒坐巖口。僧來。輒熱棒棒之。惜無有契其機者。前後四入京師。初住龍華。次住柏林。又移世剎海。最後慈聖太后。建千佛叢林。請師居之。嘗在杲日寺講華嚴。有狂僧。觸太宰繫獄。因並逮師。至於㭱。師稱大經名。而鐵索檀㭱。轟然為盡裂。人皆感其異。相率皈依。而圓扉中。皆浩浩佛
【現代漢語翻譯】 現代漢語譯本
多次被降職，（遍融真圓禪師）極力請求退隱，於是被允許返回山林。當初，蜀地的藩王也曾邀請他在內廷講經說法。
（遍融真圓禪師）開示大眾：『甕里何曾跑掉過鱉，蝦跳本來就跳不出鬥。出世如果沒有堅固的心，在六道輪迴中只會白白奔走。』 各位同修，現在進入寶山，還有空手而歸的人嗎？如果有，就應該好好地朝打三千，暮打八百。（明）庚申年（1620年）十月十三日，當時天空晴朗無雲，中午忽然響起三次雷聲，空中也出現三次圓光，於是（遍融真圓禪師）圓寂。火化后，舍利如雨般落下。
順天府大千佛寺遍融真圓禪師
（遍融真圓禪師）是西蜀營山線氏的子弟，家世代以儒學為業，書史過目不忘。族人說：『振興我們宗族的必定是這個孩子。』 到將要三十歲時，感到生死無常，於是捨棄家庭，進入雲華山，拜可公為師剃度出家。到達京師，聽講《華嚴經》，聽到『若人慾識佛境界，當凈其意如虛空』時，忽然頓悟，身超脫虛空，不覺得房屋成為障礙。私下說：『法界玄妙的宗旨，《毗盧經》的性海，沒有超出我的方寸之心啊。』 且說，離開文字，誰來演說誰來聽聞？畫餅不能充飢，這話確實可信。第二天，拄著枴杖向東走，到達洪州，住在馬祖庵。當時志同道合的人都來了。過了七年，於是進入匡廬，親自賣柴換米供養大眾，不避風雨寒暑，有二十多年。住在獅子巖時，常常橫著一根木棒坐在巖石口，僧人來，就用熱棒打他們，可惜沒有領會他禪機的人。前後四次進入京師，最初住在龍華寺，其次住在柏林寺，又移居世剎海寺，最後慈聖太后建造千佛叢林，請（遍融真圓禪師）居住。曾經在杲日寺講《華嚴經》，有個狂僧，冒犯了太宰而被關進監獄，因此連（遍融真圓禪師）也被逮捕，到了刑具前，（遍融真圓禪師）稱念大經的經名，鐵索和刑具，轟然全部斷裂，人們都感到他的神奇，爭相皈依，圓寂之門中，都是浩浩蕩蕩的佛
【English Translation】 English version
He was demoted several times and earnestly requested to retire, so he was granted permission to return to the mountains. Initially, the Prince of Shu also invited him to preach in the inner court.
He instructed the assembly: 'How could a turtle ever run out of a jar? A shrimp's jump never goes beyond the dipper. If one does not have a firm resolve when entering the world, one will only wander aimlessly in the six realms of reincarnation.' Brothers, now entering the mountain of treasures, are there any who will return empty-handed? If there are, they should be beaten three thousand times in the morning and eight hundred times in the evening. On the thirteenth day of the tenth month of the Gengshen year (1620), the sky was clear and cloudless. At noon, three thunderclaps suddenly sounded, and three halos appeared in the sky, then (Chan Master Bianrong Zhenyuan) passed away. After cremation, the relics fell like rain.
Chan Master Bianrong Zhenyuan of Daqian Buddhist Temple in Shuntian Prefecture
(Chan Master Bianrong Zhenyuan) was a native of the Xian family in Yingshan, Western Shu. His family had been engaged in Confucianism for generations, and he never forgot what he read in books and history. The clansmen said, 'This child will surely revive our clan.' When he was about to turn thirty, he felt the impermanence of life and death, so he abandoned his family and entered Yunhua Mountain, where he was tonsured by Master Ke. Arriving in the capital, he listened to lectures on the Avatamsaka Sutra. When he heard 'If one wishes to know the realm of the Buddha, one should purify one's mind like empty space,' he suddenly had a sudden enlightenment, his body transcended empty space, and he did not feel that the house was an obstacle. He said privately, 'The profound principles of the Dharma realm, the nature-sea of Vairocana (the universal Buddha), are not beyond my square inch of heart.' Moreover, who will expound and who will listen if one departs from words? A painted cake cannot satisfy hunger; this saying is indeed credible. The next day, he walked east with a staff and arrived at Hongzhou, residing in Mazu Hermitage. At that time, those who sought the same spirit all came. After seven years, he entered Mount Kuanglu and personally sold firewood to exchange for rice to support the assembly, not avoiding wind, rain, cold, or heat, for more than twenty years. When he lived in Lion Rock, he often sat at the mouth of the rock with a stick across it. When monks came, he would hit them with a hot stick, but unfortunately, no one understood his Zen opportunity. He entered the capital four times, first living in Longhua Temple, then in Berlin Temple, and then moving to Shishahai Temple. Finally, Empress Dowager Cisheng built the Thousand Buddha Forest and invited (Chan Master Bianrong Zhenyuan) to live there. He once lectured on the Avatamsaka Sutra at Gaori Temple. A mad monk offended the Grand Minister and was imprisoned, so (Chan Master Bianrong Zhenyuan) was also arrested. When he arrived at the torture instruments, (Chan Master Bianrong Zhenyuan) recited the name of the Great Sutra, and the iron chains and torture instruments all broke apart with a crash. People all felt his miraculous power and rushed to take refuge in him. In the gate of Nirvana, there were vast numbers of Buddhas.
聲矣。刑部獄中。苦逼萬端。師處之晏然。同刑者。驚其異操。師曰。無他術也。心存中正。雖處患難。而不知有患難也。張大岳。上章明師無罪。得免。慈聖皇后。命復居世剎海。陸五臺問。如何是文殊智。師曰。不隨心外境。曰如何是普賢行。師曰。調理一切心。曰如何是毗盧法界。師曰。事事無礙。陸嘆曰。今而後。萬殊一體我知之矣。
趙大州問。孔子方佛奚若。師曰。仲尼治世聖人也。佛則治出世之聖人也。懲惡勸善。理誠無異。剖裂玄微。佛氏方罄。州。為首肯。明神宗萬曆甲申九月。師命送龕無緩。適一孤雁集方丈。師曰。爾來耶。至九日尚坐繩床。聞晚課誦愿生西方句。遂泊然而化。壽七十九。臘五十。全身瘞德勝門外普同塔。
武昌府黃檗無念深有禪師
黃州麻城熊氏子。偶遊蕩山。有宿衲謂師曰。十方一粒米。重如須彌山。若還不了道。披毛戴角還。師悚然。又聞僧舉僧問大休。如何是西來意。休曰。黃瓜茄子。師大疑。遂往五臺伏牛。遍叩知識。抵廬山參大安。安問。汝號甚麼。師曰。無念。安曰。那個是無念。師茫然無對。一夕聞哭笑二聲相觸。有省。又一日。開柜失手。被柜蓋打頭。渾身汗流。乃撫掌笑曰。遍大地是個無念。何疑之有。往龍湖。同卓吾居士。到駟馬山
【現代漢語翻譯】 現代漢語譯本： 聲音停止了。師傅身處刑部監獄中，受盡各種苦難，卻安然自若。同監的人，驚異於他的不同尋常。師傅說：『沒有什麼特別的技巧，心中保持中正，即使身處患難，也感覺不到患難。』張大岳上書，說明師傅無罪，得以免罪。慈聖皇后命令師傅恢復居住在世剎海。陸五臺問道：『什麼是文殊（Manjusri，智慧的象徵）的智慧？』師傅說：『不隨心外的境界。』問：『什麼是普賢（Samantabhadra，大行）的行？』師傅說：『調理一切心。』問：『什麼是毗盧（Vairocana，光明遍照）法界？』師傅說：『事事無礙。』陸感嘆道：『從今以後，萬殊一體我明白了。』 趙大州問道：『孔子和佛相比怎麼樣？』師傅說：『仲尼（孔子）是治理世間的聖人，佛則是治理出世間的聖人。懲罰邪惡，勸導善良，道理確實沒有不同。但剖析玄妙精微之處，佛家才算詳盡。』趙大州表示贊同。明神宗萬曆甲申年（1644年）九月，師傅命令送入龕中不要延誤。恰好一隻孤雁飛來落在方丈之處。師傅說：『你來了嗎？』到九月初九仍然坐在繩床上，聽到晚課誦唸『愿生西方』的句子，於是安然圓寂。享年七十九歲，僧臘五十年。全身埋葬在德勝門外的普同塔。 武昌府黃檗無念禪師 黃州麻城熊氏之子。偶然遊蕩到山中，有位老僧對師傅說：『十方一粒米，重如須彌山。如果還不了悟，披毛戴角還。』師傅悚然。又聽到僧人舉僧問大休：『如何是西來意？』大休說：『黃瓜茄子。』師傅大為疑惑。於是前往五臺山、伏牛山，遍訪知識。到達廬山參拜大安，大安問：『你叫什麼？』師傅說：『無念。』大安說：『哪個是無念？』師傅茫然無對。一天晚上聽到哭聲和笑聲相觸，有所領悟。又有一天，打開櫃子失手，被柜蓋打到頭，渾身汗流，於是拍手笑道：『遍大地是個無念，還有什麼可懷疑的。』前往龍湖，與卓吾居士同住，到達駟馬山。
【English Translation】 English version: The sound ceased. The master, in the prison of the Ministry of Justice, endured all kinds of suffering, yet remained calm and composed. His fellow prisoners were astonished by his extraordinary demeanor. The master said, 'There is no special skill to it. If one keeps a just and upright mind, even in the midst of hardship, one is unaware of the hardship.' Zhang Dayue submitted a memorial, stating that the master was innocent, and he was acquitted. The Empress Dowager Cixiao ordered the master to return to live in Shisha Sea. Lu Wutai asked, 'What is the wisdom of Manjusri (Manjusri, symbol of wisdom)?' The master said, 'Not following external states of mind.' He asked, 'What is the practice of Samantabhadra (Samantabhadra, great practice)?' The master said, 'Regulating all minds.' He asked, 'What is the Dharmadhatu of Vairocana (Vairocana, all-illuminating)?' The master said, 'Everything is without obstruction.' Lu exclaimed, 'From now on, I understand that the myriad differences are one unity.' Zhao Dazhou asked, 'How does Confucius compare to the Buddha?' The master said, 'Zhongni (Confucius) is a sage who governs the world, while the Buddha is a sage who governs beyond the world. Punishing evil and encouraging good, the principles are indeed no different. But in analyzing the subtle and profound, the Buddhist teachings are more exhaustive.' Zhao Dazhou nodded in agreement. In the ninth month of the Jia Shen year (1644 AD) of the Wanli reign of Emperor Shenzong of the Ming Dynasty, the master ordered that he be placed in a stupa without delay. Coincidentally, a lone goose flew and landed in the abbot's chamber. The master said, 'Have you come?' On the ninth day of the ninth month, he was still sitting on a rope bed, and upon hearing the verse 'Wishing to be born in the Western Paradise' recited during the evening service, he peacefully passed away. He was seventy-nine years old, with fifty years as a monk. His whole body was buried in the Putong Pagoda outside Desheng Gate. Zen Master Wunian of Huangbo in Wuchang Prefecture A son of the Xiong family of Macheng in Huangzhou. He happened to wander into the mountains, where an old monk said to the master, 'One grain of rice from the ten directions is as heavy as Mount Sumeru. If you do not awaken to the Dao, you will repay it wearing fur and horns.' The master was startled. He also heard a monk cite a monk asking Daxiu, 'What is the meaning of the coming from the West?' Daxiu said, 'Cucumbers and eggplants.' The master was greatly puzzled. So he went to Mount Wutai and Mount Funiu, seeking knowledge everywhere. Arriving at Mount Lu, he visited Da'an, who asked, 'What is your name?' The master said, 'Wunian (No-thought).' Da'an said, 'Which one is No-thought?' The master was at a loss for words. One night, hearing the sounds of crying and laughter touching each other, he had an awakening. Another day, opening a cabinet, he lost his grip, and the cabinet lid hit his head, causing him to sweat all over. He clapped his hands and laughed, saying, 'The entire earth is No-thought, what is there to doubt?' He went to Longhu, lived with Layman Zhuowu, and arrived at Sima Mountain.
。會有講主至。士問主曰。清凈本然。云何忽生山河大地。主依文講罷。士顧謂師曰。你試說看。師擬開口。士將師膝上一推曰。者個聻。師忽大悟。有偈曰。四十餘年不住功。窮來窮去轉無蹤。而今窮到無依倚。始悔從前錯用功。住后僧問。道果有耶。果無耶。師曰。說有說無。二俱成謗。曰如何即得。師曰。無求即得。曰如何是道之體。師曰。滿口道不著。曰四大離散時如何。師豎起拳曰。者個不屬四大。
問。古人曰。迸卻咽喉唇吻。道將一句來。者一句如何道。師曰。我不迸卻咽喉唇吻。你且道一句看。僧無對。師曰。你被音聲塞卻口。
問。見性成佛是否。師曰。是。曰性是無形底。如何得見。師曰。性是有形底。只你不見。曰請和尚指出看。師曰。我說汝不見。
問。如何出離生死。師召僧。僧應諾。師曰。從者里出。曰和尚說底話。某甲不曉得。師曰。等你曉得堪作甚麼。
復友人書曰。學道要。趁初心猛利立刻就。要討個分曉。日間對境逢緣。才得出脫。不然。日久月深。漸忘精進。依舊流落世情。近時學人。只圖口舌利。便恃己見識聰明。忘卻本分。及至惡病臨身。手腳忙亂。一些也用不著。又不肯歸咎自己念頭。不切立志。差錯反說先聖佛祖。也只如是譭謗正法輪。自
【現代漢語翻譯】 現代漢語譯本： 會有講經的法師到來。一位讀書人問法師說：『清凈的本性本來就是如此，為什麼忽然產生了山河大地？』法師按照經文講解完畢。讀書人回頭對禪師說：『你試著說說看。』禪師剛要開口，讀書人就用膝蓋一推禪師說：『這個是什麼？』禪師忽然大悟。於是作偈說：『四十多年不住地用功，窮究來窮究去反而沒有蹤影。如今窮究到無所依靠，才後悔從前用錯了功夫。』
住持之後，有僧人問：『道果是有，還是沒有？』禪師說：『說有說無，兩種說法都成了誹謗。』僧人說：『如何才能領會？』禪師說：『無所求就領會了。』僧人說：『什麼是道的本體？』禪師說：『滿口說也說不著。』僧人說：『四大（地、水、火、風）離散時如何？』禪師豎起拳頭說：『這個不屬於四大。』
有人問：『古人說：迸裂咽喉和嘴唇，說出一句話來。這一句話如何說？』禪師說：『我不迸裂咽喉和嘴唇，你且說一句看看。』僧人無言以對。禪師說：『你被音聲塞住了口。』
有人問：『見性成佛是這樣嗎？』禪師說：『是。』問：『性是無形的，如何得見？』禪師說：『性是有形的，只是你看不見。』問：『請和尚指出來看看。』禪師說：『我說你看不見。』
有人問：『如何出離生死？』禪師召喚僧人。僧人應諾。禪師說：『從這裡出。』問：『和尚說的話，我聽不明白。』禪師說：『等你明白了又能做什麼？』
又給友人寫信說：『學道要趁著最初發心猛烈的時候立刻去做，要討個明白。白天面對境界，遇到因緣，才能從中解脫。不然，時間久了，漸漸忘記精進，依舊流落在世俗情感中。近來的學人，只圖口舌便利，便仗恃自己的見識聰明，忘記了本分。等到惡病臨身，手腳忙亂，一點也用不上。又不肯歸咎自己念頭不懇切，不立志，反而差錯地說是先聖佛祖也只是這樣，譭謗正法輪，自己斷了善根。』 English version: There would be a Dharma master coming to give lectures. A scholar asked the master: 'The pure nature is inherently so, why did mountains, rivers, and the great earth suddenly arise?' The master finished explaining according to the scriptures. The scholar turned to the Chan master and said, 'You try to explain it.' As the Chan master was about to speak, the scholar pushed the Chan master's knee and said, 'What is this?' The Chan master suddenly had a great enlightenment. So he composed a verse saying: 'For more than forty years, I have been working tirelessly, pursuing and pursuing, but there is no trace. Now that I have pursued to the point of having nothing to rely on, I regret that I used the wrong effort before.'
After becoming the abbot, a monk asked: 'Is the fruit of the Dao existent or non-existent?' The Chan master said: 'To say existent or non-existent, both statements become slander.' The monk said: 'How can one comprehend it?' The Chan master said: 'Comprehension comes from non-seeking.' The monk said: 'What is the substance of the Dao?' The Chan master said: 'It cannot be spoken of fully.' The monk said: 'What happens when the four elements (earth, water, fire, and wind) disintegrate?' The Chan master raised his fist and said: 'This does not belong to the four elements.'
Someone asked: 'The ancients said: Burst your throat and lips, and say a sentence. How should this sentence be said?' The Chan master said: 'I will not burst my throat and lips, you try to say a sentence.' The monk was speechless. The Chan master said: 'Your mouth is blocked by sound.'
Someone asked: 'Is seeing one's nature becoming a Buddha?' The Chan master said: 'Yes.' Asked: 'The nature is formless, how can it be seen?' The Chan master said: 'The nature is formed, but you just can't see it.' Asked: 'Please, Master, point it out for me to see.' The Chan master said: 'I said you can't see it.'
Someone asked: 'How to escape from birth and death?' The Chan master summoned the monk. The monk responded. The Chan master said: 'Escape from here.' Asked: 'I don't understand what the Master is saying.' The Chan master said: 'What can you do even if you understand?'
Also, writing to a friend, he said: 'To study the Dao, one must take advantage of the initial vigorous intention and do it immediately, to seek a clear understanding. During the day, facing circumstances and encountering opportunities, one can escape from them. Otherwise, as time goes by, one gradually forgets diligence and still falls into worldly emotions. Recent learners only seek verbal fluency, relying on their own knowledge and intelligence, forgetting their fundamental duty. When bad illnesses befall them, their hands and feet are in a mess, and they can't use anything. They are unwilling to blame their own lack of earnestness in their thoughts and aspirations, but mistakenly say that the ancient sages and Buddhas were also like this, slandering the true Dharma wheel, cutting off their own roots of goodness.'
【English Translation】 English version: There would be a Dharma master coming to give lectures. A scholar asked the master: 'The pure nature is inherently so, why did mountains, rivers, and the great earth suddenly arise?' The master finished explaining according to the scriptures. The scholar turned to the Chan master and said, 'You try to explain it.' As the Chan master was about to speak, the scholar pushed the Chan master's knee and said, 'What is this?' The Chan master suddenly had a great enlightenment. So he composed a verse saying: 'For more than forty years, I have been working tirelessly, pursuing and pursuing, but there is no trace. Now that I have pursued to the point of having nothing to rely on, I regret that I used the wrong effort before.'
After becoming the abbot, a monk asked: 'Is the fruit of the Dao existent or non-existent?' The Chan master said: 'To say existent or non-existent, both statements become slander.' The monk said: 'How can one comprehend it?' The Chan master said: 'Comprehension comes from non-seeking.' The monk said: 'What is the substance of the Dao?' The Chan master said: 'It cannot be spoken of fully.' The monk said: 'What happens when the four elements (earth, water, fire, and wind) disintegrate?' The Chan master raised his fist and said: 'This does not belong to the four elements.'
Someone asked: 'The ancients said: Burst your throat and lips, and say a sentence. How should this sentence be said?' The Chan master said: 'I will not burst my throat and lips, you try to say a sentence.' The monk was speechless. The Chan master said: 'Your mouth is blocked by sound.'
Someone asked: 'Is seeing one's nature becoming a Buddha?' The Chan master said: 'Yes.' Asked: 'The nature is formless, how can it be seen?' The Chan master said: 'The nature is formed, but you just can't see it.' Asked: 'Please, Master, point it out for me to see.' The Chan master said: 'I said you can't see it.'
Someone asked: 'How to escape from birth and death?' The Chan master summoned the monk. The monk responded. The Chan master said: 'Escape from here.' Asked: 'I don't understand what the Master is saying.' The Chan master said: 'What can you do even if you understand?'
Also, writing to a friend, he said: 'To study the Dao, one must take advantage of the initial vigorous intention and do it immediately, to seek a clear understanding. During the day, facing circumstances and encountering opportunities, one can escape from them. Otherwise, as time goes by, one gradually forgets diligence and still falls into worldly emotions. Recent learners only seek verbal fluency, relying on their own knowledge and intelligence, forgetting their fundamental duty. When bad illnesses befall them, their hands and feet are in a mess, and they can't use anything. They are unwilling to blame their own lack of earnestness in their thoughts and aspirations, but mistakenly say that the ancient sages and Buddhas were also like this, slandering the true Dharma wheel, cutting off their own roots of goodness.'
夢未醒。且莫錯會好。他古聖一言半句。如吹毛劍。鐵釘飯。木札羹。涂毒鼓。直是無你側耳處。無你下口處。無你著意處。無你近傍處。才眨眼來。便成蹉過。真學道人。時中必須情枯想絕。思盡神窮。寒暑兩忘。寢食俱廢。于無可捉摸處。驀地猛省。將來從前馳求心。一時頓息。知見全消。是非泯跡。到此田地。自然慶快。平生更不隨聲逐色。但是聰明解會。能所神通。脫手讓與他人。拚教終日。如癡似□。虛其腹閑其心。舉世莫能知。鬼神莫能覷。就是黑麵閻老子。亦無處著眼者。才是吾學道之人真自在也。
杭州府云棲蓮池袾宏大師
郡之仁和沈氏子。年十七補邑庠。每書生死事大四字于案頭。一日失手碎茶甌。有省。作七筆勾見志。投西山性天祝髮。北遊參遍融。次謁笑巖于柳巷。求開示。巖曰。阿你三千里外來。開示我。我有甚麼開示你。師恍然。辭歸。過東昌道中。聞樵樓鼓聲。廓爾大悟。述偈。三十年前事可疑。三千里外遇何奇。焚香擲戟渾閒事。魔佛空爭是與非。尋歸浙。建幢云棲。侍郎王宗沐問。夜來老鼠唧唧。說盡一部華嚴。師曰。貓兒突出時如何。王無語。師自代曰。走卻法師。留下講案。遂頌曰。老鼠唧唧。華嚴歷歷。奇哉王侍郎。卻被畜生惑。貓兒突出畫堂前。床頭說法無
【現代漢語翻譯】 現代漢語譯本： 夢還未醒。切莫錯誤地領會了美好。古聖先賢的一言半句，就像吹毛利刃，又像是鐵釘飯、木札羹、涂毒鼓，真是沒有你側耳傾聽的地方，沒有你下口品嚐的地方，沒有你用心思量的地方，沒有你靠近依傍的地方。才一眨眼的功夫，便成了錯過。真正學道的人，時時刻刻必須情慾枯竭，思想斷絕，思慮耗盡，精神窮盡，寒暑兩忘，寢食俱廢，在無可捉摸的地方，突然猛醒。將從前馳騁追逐的心，一時之間完全停止。知見全部消失，是非對錯的痕跡也消泯了。到了這種境地，自然會感到慶幸快樂。一生都不再隨波逐流，追逐外色。但是那些聰明才智、理解領會、能力神通，都脫手讓給他人。寧願整天，像癡呆一樣，空虛自己的腹中，閒適自己的內心。世上沒有人能夠了解，鬼神也不能窺視。即使是黑麵閻老子，也沒有地方可以著眼。這才是我們學道之人真正的自在啊。
杭州府云棲蓮池袾宏（Zhū Hóng）大師
是郡里仁和縣沈氏的兒子。十七歲考取了縣學的生員。常常在書案上寫下『生死事大』四個字。有一天，不小心失手打碎了茶杯，有所領悟。寫下『七筆勾』來表明心志。到西山性天（Xìng Tiān）那裡剃髮出家。北遊參訪了遍融（Biàn Róng）。之後拜訪了柳巷的笑巖（Xiào Yán），請求開示。笑巖說：『你從三千里外來，要我開示你，我有什麼可以開示你的？』大師恍然大悟，辭別歸去。經過東昌的路上，聽到譙樓的鼓聲，徹底醒悟。寫下偈語：『三十年前事可疑，三千里外遇何奇。焚香擲戟渾閒事，魔佛空爭是與非。』於是回到浙江，在云棲建立道場。侍郎王宗沐（Wáng Zōng Mù）問：『夜裡老鼠唧唧叫，說盡了一部《華嚴經》（Huá Yán Jīng）。』大師說：『貓兒突然出現時會怎麼樣？』王宗沐無話可說。大師自己回答說：『跑掉了法師，留下了講經的桌案。』於是作頌說：『老鼠唧唧，華嚴歷歷。奇哉王侍郎，卻被畜生惑。貓兒突出畫堂前，床頭說法無。』 English version: The dream is not yet awake. Do not misunderstand the good. The words and phrases of the ancient sages are like a hair-splitting sword, or like iron nail rice, wooden tablet soup, or a poisoned drum. There is truly no place for you to listen, no place for you to taste, no place for you to contemplate, no place for you to approach. In the blink of an eye, it becomes a missed opportunity. A true seeker of the Dao must constantly exhaust desires, cut off thoughts, deplete considerations, and exhaust the spirit, forgetting both heat and cold, abandoning sleep and food, and suddenly awaken in a place where nothing can be grasped. The heart that once galloped and pursued will be completely stopped in an instant. Knowledge and views will completely disappear, and the traces of right and wrong will also vanish. Reaching this state, one will naturally feel fortunate and joyful. One will no longer follow the crowd or chase after external appearances in this life. However, hand over all cleverness, understanding, abilities, and supernatural powers to others. Rather, spend the whole day like a fool, emptying one's belly and freeing one's mind. No one in the world can understand, and ghosts and gods cannot窺視. Even the black-faced Yama (Yán Lǎozi), the King of Hell, has nowhere to focus his eyes. This is the true freedom of us who seek the Dao.
Master Zhuhong (Zhū Hóng) of Yunqi Lotus Pond in Hangzhou Prefecture
He was the son of the Shen family of Renhe County in the prefecture. At the age of seventeen, he passed the county examination. He often wrote the four characters '生死事大' (shēng sǐ shì dà - the matter of life and death is great) on his desk. One day, he accidentally broke a teacup and had an awakening. He wrote '七筆勾' (qī bǐ gōu - seven strokes to cross out) to express his determination. He went to Xingtian (Xìng Tiān) in West Mountain to have his head shaved and become a monk. He traveled north and visited Bianrong (Biàn Róng) everywhere. Then he visited Xiaoyan (Xiào Yán) in Liuxiang, seeking guidance. Xiaoyan said, 'You have come from three thousand miles away, asking me to guide you. What guidance do I have to give you?' The master suddenly understood and bid farewell to return. On the way through Dongchang, he heard the sound of the drum from the watchtower and had a complete awakening. He wrote a verse: 'Thirty years ago, things were doubtful; meeting what is strange three thousand miles away. Burning incense and throwing halberds are all idle matters; demons and Buddhas vainly contend for right and wrong.' Then he returned to Zhejiang and established a monastery in Yunqi. Vice Minister Wang Zongmu (Wáng Zōng Mù) asked, 'At night, the mice squeak, reciting the entire Avatamsaka Sutra (Huá Yán Jīng).' The master said, 'What happens when the cat suddenly appears?' Wang Zongmu was speechless. The master answered himself, 'The Dharma master runs away, leaving behind the lecture table.' Then he composed a verse: 'The mice squeak, the Avatamsaka Sutra is clear. Strange is Vice Minister Wang, yet he is deceived by animals. The cat suddenly appears in front of the painted hall, there is no Dharma being preached by the bed.'
【English Translation】 The dream is not yet awake. Do not misunderstand the good. The words and phrases of the ancient sages are like a hair-splitting sword, or like iron nail rice, wooden tablet soup, or a poisoned drum. There is truly no place for you to listen, no place for you to taste, no place for you to contemplate, no place for you to approach. In the blink of an eye, it becomes a missed opportunity. A true seeker of the Dao must constantly exhaust desires, cut off thoughts, deplete considerations, and exhaust the spirit, forgetting both heat and cold, abandoning sleep and food, and suddenly awaken in a place where nothing can be grasped. The heart that once galloped and pursued will be completely stopped in an instant. Knowledge and views will completely disappear, and the traces of right and wrong will also vanish. Reaching this state, one will naturally feel fortunate and joyful. One will no longer follow the crowd or chase after external appearances in this life. However, hand over all cleverness, understanding, abilities, and supernatural powers to others. Rather, spend the whole day like a fool, emptying one's belly and freeing one's mind. No one in the world can understand, and ghosts and gods cannot窺視. Even the black-faced Yama (Yán Lǎozi), the King of Hell, has nowhere to focus his eyes. This is the true freedom of us who seek the Dao. Master Zhuhong (Zhū Hóng) of Yunqi Lotus Pond in Hangzhou Prefecture He was the son of the Shen family of Renhe County in the prefecture. At the age of seventeen, he passed the county examination. He often wrote the four characters '生死事大' (shēng sǐ shì dà - the matter of life and death is great) on his desk. One day, he accidentally broke a teacup and had an awakening. He wrote '七筆勾' (qī bǐ gōu - seven strokes to cross out) to express his determination. He went to Xingtian (Xìng Tiān) in West Mountain to have his head shaved and become a monk. He traveled north and visited Bianrong (Biàn Róng) everywhere. Then he visited Xiaoyan (Xiào Yán) in Liuxiang, seeking guidance. Xiaoyan said, 'You have come from three thousand miles away, asking me to guide you. What guidance do I have to give you?' The master suddenly understood and bid farewell to return. On the way through Dongchang, he heard the sound of the drum from the watchtower and had a complete awakening. He wrote a verse: 'Thirty years ago, things were doubtful; meeting what is strange three thousand miles away. Burning incense and throwing halberds are all idle matters; demons and Buddhas vainly contend for right and wrong.' Then he returned to Zhejiang and established a monastery in Yunqi. Vice Minister Wang Zongmu (Wáng Zōng Mù) asked, 'At night, the mice squeak, reciting the entire Avatamsaka Sutra (Huá Yán Jīng).' The master said, 'What happens when the cat suddenly appears?' Wang Zongmu was speechless. The master answered himself, 'The Dharma master runs away, leaving behind the lecture table.' Then he composed a verse: 'The mice squeak, the Avatamsaka Sutra is clear. Strange is Vice Minister Wang, yet he is deceived by animals. The cat suddenly appears in front of the painted hall, there is no Dharma being preached by the bed.'
訊息。有訊息。大方廣佛華嚴經。世主妙嚴品第一。
因饑荒疫癘。餓莩載道。當道發儲賑濟。命醫救療。舉師董其事。銓部虞淳熙。舉慧日點五百病僧因緣。請師判斷。師為拈之曰。慧日自甘。窮子捨己。從人西院。屈陷平民。將生就死。可惜五百僧只解點著便行。曾無一個高臥不起。致令慧日顯異惑眾。禍及兒孫。郡主深切民瘼。山僧急趨時難。倉卒中。失帶了竹杖子。不免奮空拳。向居士癰腫上。劈地一下。敢保沉疴潰散。毒血淋漓。六脈調和。百骸舒畼。雖然如是。云何一人能令眾起。不見道。陽回片葉。春滿千林。者事且置。祇如終日把竹杖子。東指西揮。不如一直在木頭上。朝持暮守。守來守去。忽然枯木重榮。便是死人再活。說甚麼竹木。管取盡大地草木叢林。悉皆成佛去也。何以故。青青物外虛空體。即是如來堅實心。
問。參禪唸佛。可融通否。師曰。若然是兩物。用得融通著。
舉世尊默然良久。外道謂開我迷云。空生宴座不言。帝釋曰善說般若話。拈曰。良久處。慾望開迷。陰霾萬里。宴座邊。擬聞般若說。竟多時。雖然。鞭頭得旨。空里飛花者。畢竟見個甚麼。
示采蕨者曰。心訣教我如何談。蹉過山前好時節。蕨蕨。豎起拳頭向君說。又新春日。示眾。今日賀新
【現代漢語翻譯】 現代漢語譯本： 訊息。有訊息。《大方廣佛華嚴經》。世主妙嚴品第一。
因為饑荒和瘟疫，餓死的人倒在路旁。當官的打開糧倉賑濟，命令醫生救治，派遣軍隊督辦此事。吏部銓選司的虞淳熙，舉薦慧日（僧人法號）點化五百病僧的因緣，請教禪師判斷。禪師拈出此事說，慧日甘願犧牲自己，像窮人一樣捨棄自己，跟隨他人前往西院，委屈地淪為平民，將要活生生地走向死亡。可惜這五百僧人只懂得被點化就走，沒有一個能夠高臥不起，以致於慧日顯現怪異來迷惑眾人，禍及子孫。郡主深切地關心百姓的疾苦，山僧我急忙趕來應對這危難時刻。倉促之中，我忘記帶竹杖子了，不得已要奮起空拳，向居士的癰腫之處，狠狠地劈下去。我敢保證沉疴潰散，毒血淋漓，六脈調和，百骸舒暢。雖然是這樣，為什麼一個人能夠讓眾人奮起呢？沒聽過嗎？陽氣回升一片葉子，春天就充滿整個森林。這件事暫且放下。就像整天拿著竹杖子，東指西揮，不如一直守著木頭，早晚都拿著它。守來守去，忽然枯木重新煥發生機，就是死人再次復活。說什麼竹木，保證整個大地的草木叢林，全部都成佛去。為什麼呢？青青的物外虛空之體，就是如來堅實的心。
問：參禪和唸佛，可以融合貫通嗎？禪師說：如果它們是兩樣東西，怎麼能用融合貫通呢？
世尊沉默了很久，外道（佛教以外的修行者）說（世尊）為我打開了迷云。須菩提（空生）在宴會上不說話，帝釋（佛教護法神）說（須菩提）善於解說般若（智慧）。禪師拈出此事說：在良久沉默之處，希望打開迷霧，卻陰霾萬里。在宴會座位旁邊，想要聽聞般若的解說，卻過了很久。雖然如此，從鞭子上得到旨意，在空中飛花的人，到底看見了什麼？
開示采蕨菜的人說：心的訣竅教我如何談論呢？錯過了山前的好時節。蕨菜啊蕨菜。豎起拳頭向你訴說。又在新春之日，向大眾開示。今日是賀新（年）。
【English Translation】 English version: Message. There is a message. The Great Expansive Buddha Flower Garland Sutra. The First Chapter on the Wondrous Adornments of World Rulers.
Because of famine and plague, the starving dead lined the roads. The authorities opened granaries for relief and ordered doctors to provide treatment, dispatching troops to oversee the matter. Yu Chunxi of the Ministry of Personnel recommended the story of Huiri (Dharma name of a monk) transforming five hundred sick monks, requesting the Chan master's judgment. The Chan master took up the matter and said, 'Huiri willingly sacrificed himself, like a poor man giving up himself, following others to the West Courtyard, unjustly reduced to a commoner, about to go to his death alive. It's a pity that these five hundred monks only knew to leave after being touched, not one of them able to lie still and not rise, causing Huiri to manifest strangeness to delude the masses, bringing disaster to his descendants. The prefect deeply cares about the suffering of the people, and I, a mountain monk, rushed to respond to this difficult time. In my haste, I forgot to bring my bamboo staff, and I must now raise my empty fist and strike down hard on the carbuncle of the layperson. I dare guarantee that the deep-seated illness will collapse, the poisonous blood will flow freely, the six pulses will be harmonized, and the hundred bones will be comfortable. Although this is so, how can one person cause the masses to rise up? Haven't you heard? When the yang energy returns with a single leaf, spring fills the entire forest. Let's put this matter aside for now. Just like holding a bamboo staff all day, pointing east and waving west, it's better to keep holding onto the wood, holding it morning and night. Holding it and holding it, suddenly the withered wood regains its vitality, which is the dead coming back to life. What are you talking about bamboo and wood, I guarantee that all the grasses, trees, and forests of the entire earth will all become Buddhas. Why is that? The pure and green form of the void beyond things is the solid heart of the Tathagata (another name for Buddha).'
Question: Can Chan meditation and Buddha recitation be integrated? The Chan master said: If they are two different things, how can you use integration?
The World Honored One (Buddha) was silent for a long time, and the heretics (practitioners outside of Buddhism) said that (the World Honored One) opened my clouds of delusion. Subhuti (Kong Sheng) did not speak at the banquet, and Indra (Buddhist protector deity) said that (Subhuti) was good at explaining Prajna (wisdom). The Chan master took up the matter and said: 'In the place of prolonged silence, hoping to open the mists of delusion, yet the haze is ten thousand miles wide. Beside the banquet seat, wanting to hear the explanation of Prajna, yet a long time has passed. Even so, those who obtain the meaning from the whip and those who scatter flowers in the air, what exactly have they seen?'
Instructing the fern gatherer, he said: 'How can the heart's secret teach me to talk? Missed the good season before the mountain. Ferns, ferns. Raise my fist to tell you. Also, on the day of the New Year, addressing the assembly. Today is celebrating the New (Year).'
春。歲時重換卻。昨日作么生。十二月廿八。
自像贊。十畫九不像。惱殺丹青匠。庶幾此近之。權留作供養。若道者便是。依然成兩樣。不兩樣三十棒。
臨寂。預於半月前。別眾曰。吾將他往矣。眾莫諭。至期微疾。面西端坐而逝。當萬曆庚辰四月□□日。世壽八十。臘六十□。塔全身於本山。
南康府云居顓愚觀衡禪師
行腳時。嘗過云間。因訪陳眉公。三度通刺。適公有事。未及接見。師乃留偈而去。偈曰。硯池三泖秀。筆架九峰高。堂上讀書子。清風吹布袍。公見偈。急呼舟追之。至蘇州。而師卻杜門不見。初出住楚寶慶五臺庵。次遷金陵紫竹林。萬曆末年。領吉州青原。晚遷云居。僧參。拜起便問。如何是西來意。師曰。請坐。僧坐又問。師曰。何必忙。曰某甲特特遠來。乞師指示。師曰。病僧實不知佛法。僧懡㦬而退。時有聞上座。謂師曰。諸方手段。縱好殺人。必有血痕。和尚殺人。莫道血痕。氣息也無。師曰。你又來涂污病僧。
問。普門大士。今在何處。師作咳𠻳勢曰。問甚麼。僧罔措。又僧問。大士今在何處。師曰。大士且置。上座今在何處。曰現親覲和尚。師曰。病僧不受親覲。曰某甲何曾親覲。師曰。者前言不顧后語漢。出去。
鎬上座。依久。一
【現代漢語翻譯】 現代漢語譯本 春，時間又一次更替。昨天怎麼樣了呢？是十二月二十八日。
自畫像贊。畫了十筆，沒有一筆像。難爲了畫師。或許這樣還算接近，暫且留下作為供養。如果說這樣就是像了，那依然成了兩樣東西。說不像的，打三十棒。
臨終。提前半個月，與眾人告別說：『我將要到別處去了。』眾人不明白。到期日，略微生病，面向西方端坐而逝。時間是萬曆庚辰年（1640年）四月□□日，世壽八十歲，僧臘六十年□。全身安葬在本山塔中。
南康府云居顓愚觀衡禪師
行腳時，曾經路過云間，因此拜訪陳眉公。三次遞上名帖，恰逢陳眉公有事，沒來得及接見。禪師於是留下偈語離去。偈語說：『硯池三泖秀，筆架九峰高。堂上讀書子，清風吹布袍。』陳眉公見到偈語，急忙叫船追趕，到了蘇州，禪師卻閉門不見。最初出山住在楚地寶慶五臺庵，後來遷到金陵紫竹林。萬曆末年（1620年左右），主持吉州青原，晚年遷到云居。有僧人蔘拜，拜完起身就問：『如何是西來意？』禪師說：『請坐。』僧人坐下又問。禪師說：『何必著急。』僧人說：『我特意從遠方趕來，乞求師父指示。』禪師說：『老衲實在不懂佛法。』僧人困惑地退下了。當時有聞上座，對禪師說：『各方宗師的手段，即使擅長殺人，也必有血跡。和尚殺人，莫說血跡，連氣息都沒有。』禪師說：『你又來玷污老衲。』
問：『普門大士（觀世音菩薩的別稱），現在何處？』禪師作咳嗽的姿勢說：『問什麼？』僧人不知所措。又有僧人問：『大士現在何處？』禪師說：『大士且放一邊，上座現在何處？』僧人說：『現在親近和尚您。』禪師說：『老衲不受親近。』僧人說：『我何曾親近？』禪師說：『你這前言不搭后語的傢伙，出去。』
鎬上座，依止很久，一
【English Translation】 English version Spring. The seasons change again. What about yesterday? It was the 28th day of the twelfth month.
Self-Portrait Eulogy. Ten strokes, none of them alike. Troubling the painters. Perhaps this is close enough, let it be kept as an offering. If it is said that this is it, then it is still two different things. If you say it's not alike, thirty blows.
Approaching Nirvana. Half a month in advance, he bid farewell to the assembly, saying, 'I am going elsewhere.' The assembly did not understand. On the appointed day, he fell slightly ill, sat facing west, and passed away. It was the fourth month, □□ day, of the Gengchen year of the Wanli reign (1640), at the age of eighty, with sixty years of monastic life □. His whole body was enshrined in a pagoda on this mountain.
Zen Master Guanhang of Yunju Zhuanyu in Nankang Prefecture
While traveling, he once passed through Yunjian and visited Chen Meigong. He sent in his name card three times, but Chen Meigong was busy and could not receive him. The Zen master then left a verse and departed. The verse said: 'The inkstone pond is beautiful with the Three Mao, the brush stand is high with the Nine Peaks. The student in the hall, a clear breeze blows his cloth robe.' When Chen Meigong saw the verse, he hurriedly called for a boat to chase after him, but when he arrived in Suzhou, the Zen master refused to see him. He first lived in Baoqing Wutai Hermitage in Chu, and later moved to Zizhulin in Jinling. At the end of the Wanli reign (around 1620), he led Qingyuan in Jizhou, and in his later years moved to Yunju. A monk came to pay respects, and after bowing, he asked, 'What is the meaning of the Bodhidharma's coming from the West?' The Zen master said, 'Please sit down.' The monk sat down and asked again. The Zen master said, 'Why be in such a hurry?' The monk said, 'I have come from afar specifically to ask for your guidance.' The Zen master said, 'This sick monk really does not understand the Buddha-dharma.' The monk retreated in confusion. At that time, there was an Elder Wen who said to the Zen master, 'The methods of all the masters, even if they are good at killing people, must have bloodstains. When the abbot kills people, let alone bloodstains, there is not even a breath.' The Zen master said, 'You have come to defile this sick monk again.'
Question: 'Where is the Universal Gate Bodhisattva (another name for Avalokiteśvara) now?' The Zen master made a coughing gesture and said, 'What are you asking?' The monk was at a loss. Another monk asked, 'Where is the Bodhisattva now?' The Zen master said, 'Let the Bodhisattva be for now, where is the Elder now?' The monk said, 'Now I am in the presence of the abbot.' The Zen master said, 'This sick monk does not accept being in your presence.' The monk said, 'When have I been in your presence?' The Zen master said, 'You are a fellow whose words do not match, get out.'
Elder Hao, having relied on him for a long time, one
日辭去。索師舊行腳為信。師曰。我一向擔板。有甚舊行腳。只有一頂破樺皮帽子。不嫌收取去。曰就請師舉足示之。鎬禮謝。師示以偈曰。禪人索我舊行腳。只有一頂破樺帽。舉足為君重指陳。若陰若晴莫忘卻。
問。婆子具何手段。便燒卻庵。師曰。諸供養中。法供養最曰。庵主便去。未審。是何意思。師曰。明槍易躲。暗箭難防。
問。一口氣不來。畢竟向甚麼處去。師曰。鏡面明鏡背暗。曰不會。師曰。云歸山水歸海。
問。如何是二種根本。師曰。火性燥。水性濕。
問。如何是常住真心。師曰。青山㟮屼。綠水長流。曰真心與妄想。相去幾何。師曰。黃花熳熳。翠竹珊珊。
問。和尚是誰家兒孫。師曰。臨濟。曰臨濟機如雷電。和尚為甚綿軟如泥。師曰。好兒不住爺屋。又僧問。和尚是誰家兒孫。師曰。曹洞。曰憨大師親見笑巖。為甚道是曹洞。師曰。將此深心奉塵剎。是則名為報佛恩。
問。和尚主持此宗。為甚教人禮大士。及生凈土。師曰。家家門口長安路。曰何不決定一門。師曰。活人不做做死漢。
有圓通頌百首。一曰。展腳長眠白月下。光明不讓水晶宮。睡濃不做圓通夢。佛祖都為過耳風。一曰。廣大普門深復深。九重窅寞更沉沉。玉階青鎖行人
【現代漢語翻譯】 現代漢語譯本： （僧人）告辭離去。（向）索師（要）舊時行腳的憑證。師（趙州禪師）說：『我一向是擔板（比喻墨守成規），有什麼舊時行腳的憑證？只有一頂破樺皮帽子，不嫌棄就拿去吧。』（僧人）說：『就請師父舉足（抬腳）來指示。』（僧人）鎬（gǎo，深）禮（拜）感謝。師（趙州禪師）用偈語開示說：『禪人向我索要舊時行腳的憑證，只有一頂破樺樹皮的帽子。抬腳為你鄭重地指明，無論是陰天還是晴天都不要忘記。』
（僧人）問：『老婦（婆子）有什麼手段，竟然燒掉了庵（寺廟）？』師（趙州禪師）說：『在各種供養中，法供養（以佛法供養）最為（殊勝）。』（僧人）說：『庵主（住持）便離開了，不知道是什麼意思？』師（趙州禪師）說：『明槍容易躲避，暗箭難以防備。』
（僧人）問：『一口氣不來（斷氣），最終會到什麼地方去？』師（趙州禪師）說：『鏡面明亮，鏡背昏暗。』（僧人）說：『不明白。』師（趙州禪師）說：『云歸於山，水歸於海。』
（僧人）問：『什麼是二種根本？』師（趙州禪師）說：『火的性質是乾燥的，水的性質是潮濕的。』
（僧人）問：『什麼是常住真心？』師（趙州禪師）說：『青山高聳，綠水長流。』（僧人）說：『真心與妄想，相差多少？』師（趙州禪師）說：『黃花盛開，翠竹挺拔。』
（僧人）問：『和尚是誰家的兒孫？』師（趙州禪師）說：『臨濟（宗）。』（僧人）說：『臨濟（宗）的機鋒如雷電，和尚為什麼綿軟如泥？』師（趙州禪師）說：『好兒子不住在父親的屋裡。』又有僧人問：『和尚是誰家的兒孫？』師（趙州禪師）說：『曹洞（宗）。』（僧人）說：『憨山大師（明朝，公元1368-1644年）親自拜見笑巖禪師，為什麼說是曹洞（宗）？』師（趙州禪師）說：『將此深心奉獻給塵剎（無數世界），這才能稱作報答佛恩。』
（僧人）問：『和尚主持這個宗派，為什麼教人禮拜大士（觀音菩薩），以及往生凈土？』師（趙州禪師）說：『家家門口都是長安路（比喻修行法門眾多）。』（僧人）說：『為什麼不決定一個法門？』師（趙州禪師）說：『活人不去做死人做的事（比喻不應執著於一種法門）。』
有圓通頌一百首。一首說：『舒展雙腳在皎潔的月光下長眠，光明不遜色於水晶宮。睡得香甜不做圓通的夢，佛和祖師的話都當成耳旁風。』一首說：『廣大普門（觀音菩薩的法門）深奧又深奧，九重天宮寂靜而幽深。玉石臺階青銅鎖，行人（稀少）。』
【English Translation】 English version: (The monk) took his leave. (He) asked the master for proof of his old pilgrimage. The master (Zen Master Zhao Zhou) said, 'I have always been rigid (a metaphor for sticking to conventions). What old pilgrimage proof is there? There is only a broken birch bark hat. If you don't mind, take it.' (The monk) said, 'Then please, Master, raise your foot to show it.' (The monk) bowed deeply in gratitude. The master (Zen Master Zhao Zhou) instructed with a verse, saying, 'The Zen practitioner asks me for proof of my old pilgrimage; there is only a broken birch bark hat. Raising my foot, I solemnly point it out to you; whether it is cloudy or sunny, do not forget it.'
(The monk) asked, 'What means did the old woman (Pozi) have to burn down the hermitage (temple)?' The master (Zen Master Zhao Zhou) said, 'Among all offerings, the Dharma offering (offering with the Buddha's teachings) is the most (supreme).' (The monk) said, 'The abbot (abbot) then left; I don't know what that means?' The master (Zen Master Zhao Zhou) said, 'A spear in the open is easy to dodge; an arrow in the dark is hard to defend against.'
(The monk) asked, 'When the last breath is gone (dies), where does one ultimately go?' The master (Zen Master Zhao Zhou) said, 'The mirror's surface is bright; the mirror's back is dark.' (The monk) said, 'I don't understand.' The master (Zen Master Zhao Zhou) said, 'Clouds return to the mountains; water returns to the sea.'
(The monk) asked, 'What are the two fundamental roots?' The master (Zen Master Zhao Zhou) said, 'The nature of fire is dry; the nature of water is wet.'
(The monk) asked, 'What is the constantly abiding true mind?' The master (Zen Master Zhao Zhou) said, 'Green mountains stand tall; green waters flow long.' (The monk) said, 'How far apart are the true mind and delusion?' The master (Zen Master Zhao Zhou) said, 'Yellow flowers bloom profusely; green bamboos stand gracefully.'
(The monk) asked, 'Whose descendants is the abbot?' The master (Zen Master Zhao Zhou) said, 'Linji (School).' (The monk) said, 'Linji (School)'s sharpness is like thunder and lightning; why is the abbot so soft like mud?' The master (Zen Master Zhao Zhou) said, 'A good son does not live in his father's house.' Another monk asked, 'Whose descendants is the abbot?' The master (Zen Master Zhao Zhou) said, 'Caodong (School).' (The monk) said, 'Master Hanshan (Ming Dynasty, 1368-1644 AD) personally visited Zen Master Xiaoyan; why do you say it is Caodong (School)?' The master (Zen Master Zhao Zhou) said, 'Dedicate this deep mind to the dust realms (countless worlds); this is called repaying the Buddha's grace.'
(The monk) asked, 'The abbot presides over this school; why do you teach people to worship the Bodhisattva (Avalokiteśvara), and to be reborn in the Pure Land?' The master (Zen Master Zhao Zhou) said, 'Every family's doorstep is the road to Chang'an (a metaphor for the many paths to cultivation).' (The monk) said, 'Why not decide on one path?' The master (Zen Master Zhao Zhou) said, 'Living people do not do what dead people do (a metaphor for not being attached to one path).'
There are one hundred verses of perfect penetration. One says, 'Stretching out my legs, I sleep under the bright moonlight; the light is no less than that of the crystal palace. Sleeping soundly, I do not dream of perfect penetration; the words of the Buddhas and Patriarchs are all like wind passing by my ears.' Another says, 'The vast and universal gate (Avalokiteśvara's Dharma gate) is deep and profound; the ninefold heavenly palace is quiet and deep. Jade steps and bronze locks, travelers (are few).'
斷。鎮日簾垂鳥不音。一曰。誰家公子慣風流。淺履輕衫錦市游。醉倒春臺迷出處。正知身在岳陽樓。一曰。眼底笙簧聽不盡。耳邊朱紫任參差。飛刀雨矢盈空下。正是圓通自在時(憨山清嗣。誤列此)。
佛妙禪師
昆明人也。出家于天華寺。洪武十六年。赴京賜衣缽錫杖。游兩浙。宣德四年十二月。沐浴更衣。書偈曰。去年七十九。今年滿八十。萬里為參尋。世緣今已畢。擲筆端坐而化。
紫柏達觀真可大師
句曲沈氏子。性忼慨激烈。弱不好弄。不喜見婦人。年十七。剃髮遊方。聞誦張拙偈。斷除妄想重增病。趨向真如亦是邪。大疑之。一日齋次。忽大悟。乃曰。使我在臨濟德山座下。一掌便醒。安用如何若何。北遊京師。參遍融。萬曆癸卯秋。忽妖書發。師罹難。先是。神宗手書般若經。偶汗下漬紙。疑當易函。遣近侍質于師。師以偈進曰。師汗一滴。萬世津樑。無窮法藏。從此放光。上大悅。由是注意焉。適見章奏。意甚憐之。在法不能免。因逮及。旨下著審而已。拷訊時。師神色自若。持議甚正。以衰老殘軀。備嘗笞楚。抵死不屈。十二月五日入獄。法司定罪欲死師。師說偈曰。一笑繇來別有因。那知大塊不容塵。從茲收拾娘生足。鐵橛華開不待春。又曰。世法若此。久住何為
【現代漢語翻譯】 現代漢語譯本： 斷。整日簾幕低垂，聽不到鳥的聲音。 一人說：『哪家的公子如此風流倜儻，穿著輕便的絲綢衣衫，漫步在繁華的街市？』 醉倒在春日的高臺上，迷失了來時的方向，這才知道自己身在岳陽樓中。 另一人說：『眼前的音樂笙歌，永遠也聽不完，耳邊的達官顯貴，任憑他們來來往往。』 飛刀箭矢如雨般從空中落下，這正是圓融通達，自由自在的時刻。（憨山清嗣，誤列於此）
佛妙禪師 是昆明人。在天華寺出家。洪武十六年（1383年），前往京城，皇帝賜予他袈裟和錫杖。遊歷兩浙一帶。宣德四年（1429年）十二月，沐浴更衣，寫下偈語說：『去年七十九歲，今年就滿八十。爲了參訪尋道，走遍萬里路程，世間的緣分，如今已經了結。』 寫完後放下筆，端坐而逝。
紫柏達觀真可大師 是句曲人沈家的兒子。性格剛強激昂。年幼時不愛玩耍，不喜歡見到婦女。十七歲時，剃髮出家雲遊四方。聽到有人誦讀張拙的偈語：『斷除妄想，反而增添了疾病，趨向真如，也是一種邪見。』 心中產生極大的疑惑。一天齋飯時，忽然大悟，於是說：『如果我在臨濟德山座下，一巴掌就能打醒我，哪裡用得著這樣如何若何的！』 北遊京師，參訪遍融。萬曆癸卯年秋（1603年），忽然發生妖書事件，大師因此遭受災難。此前，神宗皇帝親手書寫《般若經》，偶然有汗水浸濕了紙張，懷疑應該更換函套，派遣近侍向大師請教。 大師以偈語進獻說：『聖上的汗水一滴，是萬世的津樑，無窮的佛法寶藏，從此放出光明。』皇帝非常高興，因此對他特別關注。恰好看到有關他的奏章，心中非常憐憫他。但在法律上不能免罪，因此被逮捕審問。 拷問時，大師神色自若，持論非常公正。以衰老殘弱的身體，飽受鞭打的痛苦，至死也不屈服。十二月五日入獄。法官判定要處死大師。大師說偈語說：『一笑自有特別的原因，哪裡知道巨大的宇宙不能容納一絲塵埃？從今以後，收拾起娘生來的本來面目，鐵樹開花也不用等到春天。』 又說：『世間的法律如此，長久住世又有什麼意義呢？』
【English Translation】 English version: Silence. All day the curtains hang low, and the sound of birds is absent. One says, 'Which nobleman's son is so dashing, strolling through the bustling market in light silk robes?' Drunk on the spring terrace, lost his way, only to realize he is in Yueyang Tower. Another says, 'The music of pipes and reeds before my eyes is endless, the high officials at my ears come and go as they please.' Flying knives and arrows rain down from the sky, this is the moment of perfect understanding and freedom. (Hanshan Qing Si, mistakenly listed here)
Chan Master Fomiao (Buddha's Wonderful) Was a native of Kunming. He became a monk at Tianhua Temple. In the sixteenth year of Hongwu (1383), he went to the capital, where the emperor bestowed upon him a kasaya and a staff. He traveled through Zhejiang. In the twelfth month of the fourth year of Xuande (1429), he bathed and changed his clothes, writing a verse saying, 'Last year I was seventy-nine, this year I am eighty. I have traveled ten thousand miles to seek enlightenment, my worldly ties are now complete.' After writing, he put down his pen, sat upright, and passed away.
Master Zibo Daguan Zhenke (Purple Cypress, Great Observer, Truly Possible) Was the son of the Shen family of Quju. He was strong and passionate in nature. As a child, he did not like to play and disliked seeing women. At the age of seventeen, he shaved his head and traveled as a monk. He heard someone reciting Zhang Zhuo's verse, 'Cutting off delusions only increases illness, approaching Suchness is also a heresy.' He felt great doubt. One day during a meal, he suddenly had a great enlightenment, and said, 'If I were under Linji (Rinzai) and Deshan (Tokusan), a slap would have awakened me, why would I need to ask how and what!' He traveled north to the capital and visited Bianrong. In the autumn of the Gui Mao year of Wanli (1603), a seditious book incident occurred, and the master suffered as a result. Previously, Emperor Shenzong had personally written the Prajna Sutra, and accidentally some sweat had soaked the paper. Suspecting that the case should be changed, he sent a close attendant to consult the master. The master presented a verse saying, 'A drop of the Emperor's sweat is a ferry for ten thousand generations, the endless treasure of Dharma, from now on emits light.' The emperor was very pleased and paid special attention to him. He happened to see a memorial about him and felt great pity for him. But he could not be exempted from the law, so he was arrested and interrogated. During the interrogation, the master remained calm and spoke very justly. With his old and weak body, he suffered the pain of whipping, but he did not yield until death. He entered prison on the fifth day of the twelfth month. The judge sentenced the master to death. The master said in a verse, 'A smile has a special reason, how can the great universe not tolerate a speck of dust? From now on, I will gather up my original face, and the iron tree will bloom without waiting for spring.' He also said, 'If the laws of the world are like this, what is the point of living long?'
。乃索浴罷。囑侍者曰。吾去矣。幸謝江南諸護法。復說偈曰。事來方見英雄骨。達老吳生豈宿緣。我自西歸君自北。多生晤語更冷然。語畢。端坐而逝(所著。有紫柏集)。
潮州鳳棲孝禪戲蘆澄心禪師
海陽楊氏子。依無得剃度。受具于黃檗。后游吳越。叢席中擬置師籌室。師固辭。愿居學地以自煅煉。有百花叢里過。一葉不沾身之句。素性少攀緣。絕請謁。每日危坐。如入禪觀。或有過客。口佞辯捷。相對久之。塵囂之念自消。故自題肖贊云。墮甑之屑。風蕉之葉。作如是觀。祇同一橛。淡於水冷于石。不可得而親疏。貴賤觀之。令人心絕。本是韓山一點青。於今化作千巖雪。師因葬親回潮。親友遮留。築室于鳳棲。今為孝禪蘭若。起南和尚。未脫白時。曾請開示。其詞曰。博地凡夫。業識錮蔽。平日只向冊子上口頭邊。依他作解。幻妄中又增幻妄。命根不斷。枝葉增長。要得截斷葛藤。須是金剛寶劍。當頭直截。是即是。只是無人代你下手。還宜自著忙一番。不負學道初心。到底作個英烈丈夫始得。生平拈頌詩偈甚多。不令存稿。或有私記。見即焚之。甲辰夏。示微恙。謂眾曰。夢幻之軀。勢不久停。終歸滅盡。我沒後。不得建塔。投諸江中足矣。至七月初一日。奄然而逝。
續燈正統卷
【現代漢語翻譯】 於是（他）沐浴完畢，囑咐侍者說：『我要走了，請代我感謝江南的各位護法。』又說偈語：『事到臨頭方顯英雄本色，我與達老吳生的相遇難道是前世的緣分？我自西歸，你自北去，多次相遇，言語更加冷淡。』說完，端坐而逝。（所著有《紫柏集》）。
潮州鳳棲孝禪戲蘆澄心禪師
海陽楊氏人楊姓之子，依無得剃度出家，在黃檗受具足戒。後來遊歷吳越一帶，寺院中打算為他設定師席，澄心禪師堅決推辭，願意留在學僧的位置上自我磨練。他有『百花叢里過，一葉不沾身』的詩句。他平素性情淡泊，很少與人交往，謝絕請託。每日端正危坐，如同進入禪定觀想。有時有客人來訪，口才伶俐善於辯論，與他相對良久，塵世喧囂的念頭自然消散。所以他自己題寫肖像贊說：『破碎的瓦片，被風吹落的芭蕉葉，作如是觀，都只是一塊木頭。淡泊如水，冷峻如石，不可親近也不可疏遠，無論貴賤觀看它，都能令人心無雜念。本來是韓山一點青翠，如今化作千巖白雪。』澄心禪師因為安葬父母返回潮州，親友們挽留他，在鳳棲建造房屋，現在成為孝禪蘭若。起南和尚，未出家時，曾經請他開示，他的開示是：『處在博大土地上的凡夫，被業力和意識所矇蔽，平時只在書本上、口頭上，依著他人來解釋佛法，在虛幻的妄想中又增加虛幻的妄想，命根不斷，枝葉不斷增長。想要截斷葛藤，必須要有金剛寶劍，當頭直截。是就是，不是就不是，只是沒有人能代替你下手，還應該自己努力一番，不辜負學道的初心，最終成為一個英勇剛烈的丈夫才行。』他一生所作的拈頌詩偈很多，不讓人儲存稿子，或者有人私下記錄，他看見就燒掉。甲辰（1604）年夏天，他略有小病，告訴眾人說：『夢幻般的身體，勢必不能長久停留，終究會滅盡。我死後，不得建造佛塔，將我的遺體投入江中就可以了。』到七月初一日，安然去世。
《續燈正統》卷
【English Translation】 Thereupon, after bathing, (he) instructed the attendant, saying, 'I am leaving. Please thank all the Dharma protectors in Jiangnan (south of the Yangtze River).' He then recited a verse: 'Only when things come do you see the bones of a hero; is my meeting with Da Lao Wu Sheng (unknown) a predestined fate? I return west, you go north; after many meetings, words become even colder.' After speaking, he passed away in a seated posture. (His writings include the 'Zibo Collection').
Chan Master Chengxin of Xiaochansi (Temple of Filial Piety Chan) at Fengqi (Phoenix Perch) in Chaozhou, playfully called Lu Chengxin
A son of the Yang family from Haiyang (present-day Chaozhou), he was tonsured by Wude (unknown) and received full ordination at Huangbo (Yellow Cliff Temple). Later, he traveled to the Wu and Yue regions (present-day Jiangsu and Zhejiang). Temples intended to set up a teacher's seat for him, but Chan Master Chengxin firmly declined, preferring to remain in the position of a student to refine himself. He had the line, 'Passing through a hundred flowers, not a single leaf clings to the body.' He was naturally detached, rarely associating with others, and declined requests. Every day, he sat upright in meditation, as if entering Chan contemplation. Sometimes, when guests visited, eloquent and quick-witted, after a long conversation with him, worldly thoughts would naturally dissipate. Therefore, he inscribed his own portrait with a eulogy saying: 'Broken tiles, banana leaves blown by the wind, viewing them as such, they are all just a piece of wood. As bland as water, as cold as stone, neither approachable nor distant, whether noble or humble, viewing it makes one's mind free of distractions. Originally a point of green on Han Mountain (unknown), now transformed into a thousand cliffs of snow.' Chan Master Chengxin returned to Chaozhou to bury his parents, and relatives and friends persuaded him to stay, building a house at Fengqi, which is now Xiaochansi Lanruo (aranya, quiet place for practice). The monk Qinan (unknown), before becoming a monk, once asked him for guidance, and his instruction was: 'Ordinary people on this vast earth are obscured by karma and consciousness, usually only relying on books and words to interpret the Dharma, adding illusory thoughts to illusory thoughts, the root of life unbroken, the branches and leaves constantly growing. To cut off the kudzu vine, one must have a vajra sword, cutting straight down. Yes is yes, no is no, but no one can take action for you, you should work hard yourself, not betraying your initial intention to study the Way, and ultimately become a heroic and valiant man.' He composed many verses and eulogies throughout his life, not allowing them to be preserved, and if anyone secretly recorded them, he would burn them upon seeing them. In the summer of Jia Chen (1604), he showed slight illness, telling the assembly, 'This dreamlike body cannot stay for long and will eventually perish. After my death, do not build a pagoda, just throw my remains into the river.' On the first day of the seventh month, he passed away peacefully.
Continued Transmission of the Lamp, Zheng Tong (1436-1449) Volume
四十一 卍新續藏第 84 冊 No. 1583 續燈正統
續燈正統卷四十二
南海普陀嗣祖沙門西蜀 性統 編集
補遺
臺州府天臺山上云峰無盡祖燈禪師
四明王氏子。初見口溪詠于天寧。繼參方山寶。師資契合。尋卓錫上云峰。影不出山者五十載。洪武己酉二月八日。示微疾。夜將半。顧左右曰。天嚮明乎。曰未也。或曰。和尚正當此際何如。師破顏笑曰。昔德山坐疾。僧問還有不病者么。德曰。有。僧曰。如何是不病者。德曰。阿㖿阿㖿。恁么喚作病得么。眾無語。師曰。色身無常。早求證悟。時至吾去矣。侍者執紙乞偈。師曰。終不然。無偈便未可死耶。侍者請益堅。乃書曰。生滅與去來。本是如來藏。拶倒五須彌。廓然無背向。投筆端坐而逝(瑞巖寶嗣大鑒下第二十三世)。
太原府臺山妙峰福登禪師
山西平陽徐氏子。從蒲州萬固朗出家。有願行普賢行。始於讚歎寺立禪。三載。遇異僧。指示曰。普賢行。乃潛行密用。調一切心。非勞筋苦骨之謂也。師遂南遊金陵。參雲谷。谷拈唸佛是誰話。令參。同憨山清。北遊參遍融。圓嘯巖寶大千潤諸公。萬曆初。再參大千于少林。一日請益千曰。九年面壁。坐耶。非坐耶。千曰。坐不坐兩頭語。須知旋
【現代漢語翻譯】 現代漢語譯本 四十一 《卍新續藏》第84冊 No. 1583 《續燈正統》
《續燈正統》卷四十二
南海普陀嗣祖沙門西蜀 性統 編集
補遺
臺州府天臺山上云峰無盡祖燈禪師
四明王氏之子。最初在天寧寺見到口溪的詩句。後來參訪方山寶禪師，師徒之間非常契合。之後在云峰山駐錫，五十年沒有離開過山。洪武己酉年（1369年）二月八日，略微示現疾病。晚上將近半夜時，環顧左右說：『天快亮了嗎？』回答說：『還沒有。』有人問：『和尚您正當此時此刻，感覺如何？』禪師破顏一笑說：『過去德山禪師生病時，有僧人問還有不生病的人嗎？德山禪師說：有。僧人問：如何是不生病的人？德山禪師說：阿㖿阿㖿。這樣叫作生病嗎？』眾人都無語。禪師說：『色身無常，要早點尋求證悟。時辰到了，我就要走了。』侍者拿著紙請求留下偈語。禪師說：『終究不是沒有偈語就不能死吧？』侍者懇請，於是寫道：『生滅與去來，本是如來藏（Tathāgatagarbha，如來藏）。拶倒五須彌（須彌山，Mount Sumeru），廓然無背向。』寫完後放下筆，端坐而逝（瑞巖寶嗣大鑒下第二十三世）。
太原府臺山妙峰福登禪師
山西平陽徐氏之子。從蒲州萬固朗出家。有願行普賢行（Samantabhadra's practices，普賢行）。最初在讚歎寺立禪，三年。遇到一位奇異的僧人，指示他說：『普賢行，乃是潛行密用，調伏一切心，不是勞累筋骨的說法。』禪師於是南遊金陵，參訪雲谷禪師。雲谷禪師拈出『唸佛是誰』的話頭，令其參究，與憨山清禪師一同參學。之後北遊，參訪遍融禪師、圓嘯巖寶禪師、大千潤禪師等。萬曆初年（1573年），再次在少林寺參訪大千禪師。一天，請教大千禪師說：『九年面壁，是坐禪呢，還是不坐禪呢？』大千禪師說：『坐與不坐都是兩邊的話，要知道旋轉……』
【English Translation】 English version Forty-one Supplement to the Zoku Zōkyō, Vol. 84, No. 1583, Continued Lamp: Orthodox Transmission
Continued Lamp: Orthodox Transmission, Volume Forty-two
Compiled by Shramana Xing Tong of Pǔtuó Mountain, South Sea, Descendant of the Ancestors from Western Shu
Supplement
Zen Master Wujin Zudeng of Yunfeng Mountain, Tiantai Mountain, Taizhou Prefecture
A son of the Wang family of Siming. He first saw Kouxi's poems at Tianning Temple. Later, he visited Fangshan Bao, and the master and disciple were in harmony. He then settled at Yunfeng Mountain, not leaving the mountain for fifty years. On the eighth day of the second month of the Jiyou year of the Hongwu reign (1369), he showed a slight illness. Near midnight, he looked around and said, 'Is it almost dawn?' Someone replied, 'Not yet.' Someone asked, 'How does the Abbot feel at this moment?' The Zen master smiled and said, 'In the past, when Zen Master Deshan was ill, a monk asked if there was anyone who was not ill. Deshan said, 'Yes.' The monk asked, 'What is the one who is not ill?' Deshan said, 'Ā shua ā shua.' Can that be called illness?' The assembly was silent. The Zen master said, 'The physical body is impermanent; seek enlightenment early. When the time comes, I will depart.' The attendant held paper and begged for a verse. The Zen master said, 'Surely, one cannot die without a verse?' The attendant pleaded earnestly, so he wrote: 'Birth and death, coming and going, are originally the Tathāgatagarbha (如來藏, Buddha-nature). Uprooting the five Mount Sumerus (須彌山, Mount Sumeru), vast and without front or back.' After writing, he put down the pen, sat upright, and passed away (23rd generation from Ruiyan Bao, descendant of Dajian).
Zen Master Fudeng of Miaofeng Peak, Mount Wutai, Taiyuan Prefecture
A son of the Xu family of Pingyang, Shanxi. He left home under Wangu Lang of Puzhou. He had the vows and practices of Samantabhadra (普賢行, Samantabhadra's practices). He first established Zen at Zantan Temple for three years. He met an extraordinary monk who instructed him, saying, 'The practices of Samantabhadra are secret practices, subduing all minds, not merely laboring the muscles and bones.' The Zen master then traveled south to Jinling, visiting Zen Master Yungǔ. Yungǔ presented the topic 'Who is reciting the Buddha's name?' and instructed him to investigate it, studying together with Zen Master Hanshan Qing. Later, he traveled north, visiting Zen Master Bianrong, Zen Master Yuan Xiao Yanbao, Zen Master Daqian Run, and others. In the early years of the Wanli reign (1573), he visited Zen Master Daqian again at Shaolin Temple. One day, he asked Daqian, 'Facing the wall for nine years, is it sitting in meditation or not sitting in meditation?' Daqian said, 'Sitting and not sitting are both sides of the matter; one must know the rotation...'
嵐偃岳。就中原自不遷。師不解。問憨曰。物不遷耶。憨曰。諸法元無去來。遷個甚麼。師有省。隱居臺山。獲文殊摩頂授記。豁然大悟。道望隆重。至有猛虎引路。菩薩送燈。建橋樑。修梵剎。功行多不及錄。神宗夢師像。徴赴京。賜紫衣師號。示寂。塔于臺山。敕封真正佛子(佛巖際嗣。大鑒下第二十三世)。
夔州府白馬寺儀峰方彖禪師
達州羅氏子。參金佛山云庵。庵令看如何是鬼神覷不破之機。三年有省。出峽遍謁知識。結茅雙溪。一日午炊。聞甑作聲。大悟作頌曰。三玄三要沒來由。用盡機思無處求。驀地一聲何所作。白雲青峰齊點頭。齊點頭。南嶽天臺輸一籌。又曰。二八女子嫁新郎。續麻捻線一如常。稱家豐儉隨時過。懶插堂前一炷香。嘗游浙。居杭之清平山。聞谷印嘗依之。一日師舉青峰丙丁童子來求火話。詰之曰。青峰恁么道。法眼亦恁么道。為甚麼有悟不悟。印曰。初以識心湊泊。所以不悟。后乃直下承當。故能大悟。師遽舉拳揮案。厲聲曰。恁么則汝今大悟耶。印擬議。師便痛罵趁出。印直得汗流夾背。繇茲憤志力參。萬曆壬辰。師歸白馬。僧問。如何是西來意。師曰。兩頭燒火一頭煙。師手中。常執一鼗鼓。一面書矗字。一面書奔字。凡應機多舉而搖之。示寂。塔于龍神山(
【現代漢語翻譯】 現代漢語譯本 嵐偃岳（法號）。他從不離開中原。老師不理解，問憨山德清說：『萬物不遷徙嗎？』憨山德清說：『諸法原本就沒有來去，遷徙什麼呢？』嵐偃岳有所領悟，隱居臺山，得到文殊菩薩摩頂授記，豁然大悟。他的道行和聲望都很隆重，甚至有猛虎為他引路，菩薩為他送燈。他建造橋樑，修繕寺廟，功德和修行很多，無法全部記錄。神宗皇帝夢見了他的畫像，於是徵召他前往京城，賜予他紫衣和師號。他圓寂后，塔葬于臺山，被敕封為真正佛子（佛巖際嗣，大鑒慧能下第二十三世）。 夔州府白馬寺的儀峰方彖禪師 他是達州羅氏的兒子。他參拜金佛山的云庵禪師。云庵禪師讓他參看『什麼是鬼神也看不破的玄機』。三年後，他有所領悟。他出川，遍訪各地有道之士，在雙溪結茅而居。一天中午做飯時，聽到甑發出聲響，他大悟，作頌說：『三玄三要沒有來由，用盡心思也無處尋求。忽然一聲響是什麼？白雲青峰一起點頭。一起點頭，南嶽天臺也輸一籌。』他又說：『二八女子嫁新郎，繼續紡麻捻線和平常一樣。生活豐儉隨遇而安，懶得在堂前插上一炷香。』他曾經遊歷浙江，住在杭州的清平山，聽說谷印禪師，曾經依止他。一天，儀峰方彖禪師舉起青峰禪師『丙丁童子來求火』的話頭，詰問道：『青峰禪師這麼說，法眼禪師也這麼說，為什麼有悟與不悟的區別呢？』谷印禪師說：『最初是用識心去湊合，所以不能領悟；後來是直接承擔，所以能夠大悟。』儀峰方彖禪師立刻舉起拳頭，拍擊桌子，厲聲說：『這麼說，你現在大悟了嗎？』谷印禪師猶豫不決。儀峰方彖禪師便痛罵他，把他趕了出去。谷印禪師嚇得汗流浹背，從此發憤努力參禪。萬曆壬辰年（1592年），儀峰方彖禪師回到白馬寺。有僧人問：『什麼是西來意？』儀峰方彖禪師說：『兩頭燒火一頭煙。』儀峰方彖禪師手中，常常拿著一個鼗鼓，一面寫著『矗』字，一面寫著『奔』字。凡是應機說法時，大多舉起鼗鼓搖動。他圓寂后，塔葬于龍神山。
【English Translation】 English version Lan Yan Yue (Dharma name). He never left the Central Plains. His teacher did not understand and asked Han Shan De Qing: 'Do all things not migrate?' Han Shan De Qing said: 'All dharmas originally have no coming or going, what is there to migrate?' Lan Yan Yue had some understanding, secluded himself in Mount Tai, and received a prophecy from Manjusri Bodhisattva touching his head, and suddenly attained great enlightenment. His Taoist practice and reputation were very prominent, and even tigers led the way for him, and Bodhisattvas sent him lamps. He built bridges and repaired temples. His merits and practices were numerous and cannot all be recorded. Emperor Shenzong dreamed of his portrait, so he summoned him to the capital and bestowed upon him a purple robe and the title of teacher. After his death, he was buried in a pagoda on Mount Tai and was posthumously named a true Buddha (a successor of Fo Yan Ji, the twenty-third generation under Da Jian Hui Neng). Chan Master Yi Feng Fang Tuan of Baima Temple in Kuizhou Prefecture He was the son of the Luo family in Dazhou. He visited Chan Master Yun An of Jinfo Mountain. Chan Master Yun An asked him to contemplate 'What is the mystery that even ghosts and gods cannot see through?' After three years, he had some understanding. He left Sichuan and visited enlightened people everywhere, building a thatched hut in Shuangxi. One day at noon while cooking, he heard the sound of the steamer and had a great enlightenment, composing a verse saying: 'The three mysteries and three essentials have no origin, exhausting all thoughts and seeking nowhere. What is that sudden sound? White clouds and green peaks nod together. Nod together, Nanyue and Tiantai also lose a point.' He also said: 'A sixteen-year-old girl marries a new groom, continuing to spin hemp and twist thread as usual. Living frugally or extravagantly as circumstances allow, too lazy to insert a stick of incense in front of the hall.' He once traveled to Zhejiang, living in Qingping Mountain in Hangzhou, and having heard of Chan Master Gu Yin, he once relied on him. One day, Chan Master Yi Feng Fang Tuan raised the topic of Chan Master Qingfeng's 'Bing Ding boy comes to seek fire', questioning him: 'Chan Master Qingfeng said this, and Chan Master Fayan also said this, why is there a difference between enlightenment and non-enlightenment?' Chan Master Gu Yin said: 'Initially, it was piecing things together with the discriminating mind, so one could not be enlightened; later, it was directly taking responsibility, so one could attain great enlightenment.' Chan Master Yi Feng Fang Tuan immediately raised his fist, slammed the table, and said sternly: 'So, are you greatly enlightened now?' Chan Master Gu Yin hesitated. Chan Master Yi Feng Fang Tuan scolded him severely and drove him out. Chan Master Gu Yin was so frightened that he was covered in sweat, and from then on, he was determined to work hard at Chan practice. In the Ren Chen year of the Wanli era (1592 AD), Chan Master Yi Feng Fang Tuan returned to Baima Temple. A monk asked: 'What is the meaning of the Westward Journey?' Chan Master Yi Feng Fang Tuan said: 'Burning fire at both ends, smoke at one end.' Chan Master Yi Feng Fang Tuan often held a pellet drum in his hand, with the character '矗 (chù)' written on one side and the character '奔 (bēn)' written on the other. Whenever he spoke in response to the occasion, he would often raise the pellet drum and shake it. After his death, he was buried in a pagoda on Dragon Spirit Mountain.
佛巖際嗣。大鑒下第三十三世)。
杭州府苕溪真寂聞谷廣印禪師
別號掌石。嘉善周氏子。父珊。母趙氏。夢神率甲士護門。覺而生師。兒時左眼角。常有塔影。父命習儒。不願。乃送杭開元剃染。一日指法界圖。問其師曰。十界從心生。心從何處生。師不能對。時儀峰結廬清平山。師往參理前問。峰曰。汝要會。須從妙悟始得。乃令看雲門露字。久之。閱七賢女游尸陀林話。忽有省見峰。峰舉丙丁童子來求火話。詰師曰。青峰法眼。一般恁么道。為甚有悟不悟。師曰。初以識心湊泊。所以不悟。后以直下承當。乃大悟也。峰舉拳揮案。厲聲曰。恁么則汝大悟耶。痛罵驅出。師直得白汗夾背。自是益力參。年二十四。會峰還蜀。師乃秉具云棲。次謁無幻。單丁法華山。禁足白雲峰下。共十年。于亮座主參馬祖因緣未決。一日睹黃瑞香花。忽大悟。述偈曰。卻是虛空講得經。碌磚瓦礫正堪聽。向來扭捏娘生鼻。錯認葫蘆作帝瓶。於是出山。圓戒云棲。因深得云棲之至。
到龍池。適池負暄階下。師曰。和尚在那裡。池曰。恰好不在。師便作禮。池攜手入坐定。池曰。昨日上堂。舉黧奴白牯話。進語者。皆不愜老僧意。子。試道看。師矢口曰。三世諸佛不知有。黧奴白牯卻知有。從來迷悟不相干。如
【現代漢語翻譯】 現代漢語譯本：佛巖際嗣禪師（大鑒慧能六祖下第三十三世）。
杭州府苕溪真寂聞谷廣印禪師
別號掌石。嘉善周氏人，姓周。父親名珊，母親趙氏。母親夢見神率領甲士守護家門，醒來后就生下了禪師。禪師小時候左眼角，常有塔的影子。父親命他學習儒學，禪師不願意，於是被送到杭州開元寺剃度出家。一天，禪師指著法界圖，問他的師父說：『十界從心生，心從何處生？』師父不能回答。當時儀峰禪師在清平山結廬修行，禪師前去參拜，提出之前的問題。儀峰禪師說：『你想要領會，必須從妙悟開始。』於是讓他參看雲門禪師的『露』字。很久之後，禪師讀到『七賢女游尸陀林』的故事，忽然有所領悟，去見儀峰禪師。儀峰禪師舉出『丙丁童子來求火』的話頭，詰問禪師說：『青峰法眼禪師，一般都這麼說，為什麼有悟與不悟的區別？』禪師說：『起初用識心去揣測，所以不能領悟；後來直接承擔，就大悟了。』儀峰禪師舉起拳頭揮向桌子，厲聲說：『這麼說你大悟了嗎？』痛罵並將他趕了出去。禪師嚇得渾身冒冷汗。從此更加努力參禪。二十四歲時，適逢儀峰禪師返回四川，禪師便在云棲寺受具足戒，之後拜謁無幻禪師，在單丁法華山白雲峰下禁足修行，共十年。在亮座主處參究馬祖道一禪師的因緣，始終沒有決斷。一天，禪師看到黃瑞香花，忽然大悟，作偈說：『卻是虛空講得經，碌磚瓦礫正堪聽。向來扭捏娘生鼻，錯認葫蘆作帝瓶。』於是出山，在云棲寺圓戒，因為深入領會了云棲寺的精髓。
到龍池寺，恰逢龍池禪師在臺階下曬太陽。禪師問道：『和尚在哪裡？』龍池禪師說：『恰好不在。』禪師便作禮。龍池禪師攜手請他入座。龍池禪師說：『昨天上堂，舉了黧奴白牯的話頭，進言的人，都不合老僧的心意。你試說看。』禪師脫口而出：『三世諸佛不知有，黧奴白牯卻知有。從來迷悟不相干，如
【English Translation】 English version: Chan Master Foyan Jisi (33rd generation from the Sixth Patriarch Huineng of Dajian lineage).
Chan Master Wengu Guangyin of Zhenji Temple, Tiaoxi, Hangzhou Prefecture
Also known as Zhangshi. He was a native of Jiashan, with the surname Zhou. His father's name was Shan, and his mother was Zhao. His mother dreamed of a god leading armored soldiers guarding the gate, and upon waking, she gave birth to the master. As a child, there was often a pagoda shadow in the corner of his left eye. His father ordered him to study Confucianism, but he was unwilling, so he was sent to Kaiyuan Temple in Hangzhou to be tonsured and ordained. One day, pointing to a map of the Dharmadhatu (realm of reality), the master asked his teacher: 'The ten realms arise from the mind, from where does the mind arise?' The teacher could not answer. At that time, Chan Master Yifeng was living in seclusion on Qingping Mountain. The master went to pay respects and raised the previous question. Chan Master Yifeng said: 'If you want to understand, you must start with profound enlightenment.' So he had him contemplate the 'revealed' character of Chan Master Yunmen. After a long time, the master read the story of 'Seven Virtuous Women Visiting the Cemetery of Corpses,' and suddenly had an insight, and went to see Chan Master Yifeng. Chan Master Yifeng brought up the topic of 'The Fire-Seeking Boys Bing and Ding,' and questioned the master, saying: 'Chan Master Qingfeng Fayen, generally says this, why is there a difference between enlightenment and non-enlightenment?' The master said: 'Initially, I used the discriminating mind to speculate, so I could not understand; later, I directly accepted it, and then I had a great enlightenment.' Chan Master Yifeng raised his fist and slammed it on the table, and said sternly: 'So you are greatly enlightened?' He scolded him severely and drove him out. The master was so frightened that he broke out in a cold sweat. From then on, he worked even harder at Chan practice. At the age of twenty-four, when Chan Master Yifeng returned to Sichuan, the master received the full precepts at Yunqi Temple, and then visited Chan Master Wuhuan, and practiced asceticism at Baiyun Peak on Danding Fahua Mountain for ten years. He consulted with Layman Liang about the cause and condition of Chan Master Mazu Daoyi, but never came to a resolution. One day, the master saw a yellow sweet-scented osmanthus flower, and suddenly had a great enlightenment, and composed a verse saying: 'It is actually the void that expounds the sutras, and broken bricks and tiles are just right for listening. All along, I have been twisting and turning my mother's nose, mistaking a gourd for an imperial bottle.' So he left the mountain and completed the precepts at Yunqi Temple, because he deeply understood the essence of Yunqi Temple.
Arriving at Longchi Temple, he happened to find Chan Master Longchi basking in the sun on the steps. The master asked: 'Where is the abbot?' Chan Master Longchi said: 'He is just not here.' The master then made a bow. Chan Master Longchi took his hand and invited him to sit down. Chan Master Longchi said: 'Yesterday, in the Dharma talk, I brought up the topic of the black slave and the white ox, and those who offered their opinions did not satisfy the old monk's mind. You try to say something.' The master blurted out: 'The Buddhas of the three worlds do not know of it, but the black slave and the white ox do know of it. From the beginning, delusion and enlightenment are not related, like'
何教他出得手。池又舉托缽話令頌。師頌曰。末後句有也無。德山父子太誵訛。同條生不同條死。活得三年恨轉多。池喜甚。師辭行。池門送。驀詰曰。如何是密啟其意。師曰今日不打宜興轉。池呵呵大笑。師便行。於是。首眾坐禪徑山。連居永慶諸處。萬曆壬子。興復真寂。戊午。退隱楚之黃安建之寶善。晚復歸真寂。
示眾。徑山啟此禪期。要你人人領荷。須知本自圓成。實無功夫可做。六門晝夜放光。照徹山河萬朵。更欲直下承當。豈止全身話墮。雖然。覓他不著卻。又同行同坐。眉毛祇在眼上。饅頭定是面做。直饒體貼得來。早是覿面錯過。老實告報諸兄。泥多。自然佛大。汝若再要如何。看取老僧。下座。
戒壇示眾。諸大德。戒是何物。受者是誰。會須從苗辨地。見水知源始得。祇如世尊拈花迦葉微笑。當恁么時。且道。有言說無言說。若道無言說。孤負世尊。若道有言說。曾說個甚麼來。曏者里開得一隻眼。放出大光明。方明得究竟尸羅。無作梵行。于身無所取。于修無所著。於法無所住。三世悉空寂。無作業者。無受報者。此中何法名為梵行。尚不見有身心。孰為持犯。所以高沙彌道。長安雖鬧。我國宴然。大珠道。身口意清凈。是名佛出世。身口意不凈。是名佛滅度。是則定共道共。
【現代漢語翻譯】 現代漢語譯本： 如何教他開悟？池禪師又舉起托缽的典故，讓他作頌。智舷禪師作頌說：『末後一句，說有也不是，說無也不是。德山宣鑒（Deshan Xuanjian，唐代禪宗大師）父子真是太離譜了。同條而生，不同條而死，活得越久，遺憾越多。』池禪師非常高興。智舷禪師要告辭，池禪師送他出門，突然問道：『如何是秘密開啟其中的真意？』智舷禪師說：『今天不從宜興（Yixing，地名）繞道走。』池禪師聽了，哈哈大笑。智舷禪師於是離開。之後，他作為首座帶領大眾在徑山（Jingshan，山名）坐禪，連續住在永慶寺（Yongqing Temple）等地方。萬曆壬子年（1612年），興復了真寂寺（Zhenji Temple）。萬曆戊午年（1618年），退隱到楚地黃安（Huang'an，地名），建造了寶善寺（Baoshan Temple）。晚年又回到真寂寺。
開示大眾：徑山開啟這次禪期，要你們每個人都承擔起來。須知一切本來就是圓滿成就的，實際上沒有什麼功夫可做。六根門頭晝夜放光，照徹山河萬朵。如果還想直接承擔，那就不僅僅是全身落入話語的陷阱了。雖然如此，尋找它卻找不到，但又與你同行同坐。眉毛只在眼睛上面，饅頭一定是麵粉做的。即使你體會到了，也已經是當面錯過了。老實告訴各位，泥土多了，自然佛像就大了。你們如果還要怎麼樣，就看看老僧我吧。』說完，下座。
在戒壇開示大眾：各位大德，戒是什麼？受戒者是誰？必須從幼苗辨別土地，見水知道源頭才能明白。就像世尊拈花，迦葉（Kasyapa，釋迦摩尼十大弟子之一，被稱為頭陀第一）微笑一樣。在那個時候，且說，是有言說還是無言說？如果說無言說，就辜負了世尊。如果說有言說，曾經說了些什麼呢？向這裡打開一隻眼，放出大光明，才能明白究竟的尸羅（Sila，戒律），無作梵行（Brahmacarya，清凈的行為）。對於身體沒有什麼可執取的，對於修行沒有什麼可執著的，對於法沒有什麼可住的。過去、現在、未來三世都是空寂的，沒有造業的人，也沒有受報的人。這其中什麼法名為梵行？尚且不見有身心，誰來持戒犯戒？所以高沙彌說：『長安（Chang'an，唐朝首都）雖然熱鬧，我國卻很安寧。』大珠禪師說：『身口意清凈，是名佛出世。身口意不清凈，是名佛滅度。』這就是定共道共（Samadhi-ja dharma，與禪定相應的功德）。
English version: How to teach him to attain enlightenment? Chan Master Chi then raised the story of holding a begging bowl, asking him to compose a verse. Chan Master Zhixian composed a verse saying: 'The last line, saying it is or isn't, is not right. Deshan Xuanjian (唐代禪宗大師) and his son are truly too far off. Born on the same branch, dying on different branches, the longer one lives, the more regrets one has.' Chan Master Chi was very pleased. Chan Master Zhixian was about to take his leave, and Chan Master Chi saw him off at the door, suddenly asking: 'What is the secret to opening up the true meaning within?' Chan Master Zhixian said: 'Today, I won't detour from Yixing (地名).' Chan Master Chi, upon hearing this, laughed heartily. Chan Master Zhixian then departed. Afterwards, he led the assembly as the head monk in seated meditation at Jingshan (山名), residing continuously at places like Yongqing Temple. In the year Renzi of the Wanli era (1612 AD), he restored Zhenji Temple (Zhenji Temple). In the year Wuwu of the Wanli era (1618 AD), he retired to Huang'an (地名) in the Chu region, constructing Baoshan Temple (Baoshan Temple). In his later years, he returned to Zhenji Temple.
Instructing the assembly: 'Jingshan initiates this Chan session, requiring each of you to take on the responsibility. Know that everything is inherently complete and accomplished; in reality, there is no effort to be made. The six sense faculties emit light day and night, illuminating the myriad forms of mountains and rivers. If you still desire to directly take on the responsibility, it's not just your whole body falling into the trap of words. Even so, searching for it, you cannot find it, yet it walks and sits with you. Eyebrows are only above the eyes, and steamed buns are definitely made of flour. Even if you comprehend it, you've already missed it face to face. Honestly telling you all, with more mud, naturally the Buddha statue is larger. If you still want to do something, then look at this old monk.' After speaking, he descended from the seat.
Instructing the assembly at the ordination platform: 'Virtuous ones, what is the precept? Who is the one receiving the precept? You must distinguish the land from the seedling, and know the source from the water to understand. Just like when the World-Honored One held up a flower, and Kasyapa (釋迦摩尼十大弟子之一，被稱為頭陀第一) smiled. At that time, tell me, is there speech or no speech? If you say there is no speech, you fail the World-Honored One. If you say there is speech, what was ever said? Opening an eye here, emitting great light, one can understand the ultimate Sila (戒律), pure conduct (Brahmacarya). Regarding the body, there is nothing to grasp; regarding practice, there is nothing to be attached to; regarding the Dharma, there is nothing to abide in. The three worlds—past, present, and future—are all empty and still; there is no creator of karma, nor is there a receiver of retribution. Among these, what Dharma is called pure conduct? One doesn't even see body and mind; who is there to uphold or violate the precepts? Therefore, the high Shami said: 'Although Chang'an (唐朝首都) is bustling, our country is peaceful.' Great Pearl Chan Master said: 'Purity of body, speech, and mind is called the Buddha appearing in the world. Impurity of body, speech, and mind is called the Buddha passing into Nirvana.' This is Samadhi-ja dharma (與禪定相應的功德).'
【English Translation】 Modern Chinese translation: How to teach him to attain enlightenment? Chan Master Chi then raised the story of holding a begging bowl, asking him to compose a verse. Chan Master Zhixian composed a verse saying: 'The last line, saying it is or isn't, is not right. Deshan Xuanjian (唐代禪宗大師) and his son are truly too far off. Born on the same branch, dying on different branches, the longer one lives, the more regrets one has.' Chan Master Chi was very pleased. Chan Master Zhixian was about to take his leave, and Chan Master Chi saw him off at the door, suddenly asking: 'What is the secret to opening up the true meaning within?' Chan Master Zhixian said: 'Today, I won't detour from Yixing (地名).' Chan Master Chi, upon hearing this, laughed heartily. Chan Master Zhixian then departed. Afterwards, he led the assembly as the head monk in seated meditation at Jingshan (山名), residing continuously at places like Yongqing Temple. In the year Renzi of the Wanli era (1612 AD), he restored Zhenji Temple (Zhenji Temple). In the year Wuwu of the Wanli era (1618 AD), he retired to Huang'an (地名) in the Chu region, constructing Baoshan Temple (Baoshan Temple). In his later years, he returned to Zhenji Temple.
Instructing the assembly: 'Jingshan initiates this Chan session, requiring each of you to take on the responsibility. Know that everything is inherently complete and accomplished; in reality, there is no effort to be made. The six sense faculties emit light day and night, illuminating the myriad forms of mountains and rivers. If you still desire to directly take on the responsibility, it's not just your whole body falling into the trap of words. Even so, searching for it, you cannot find it, yet it walks and sits with you. Eyebrows are only above the eyes, and steamed buns are definitely made of flour. Even if you comprehend it, you've already missed it face to face. Honestly telling you all, with more mud, naturally the Buddha statue is larger. If you still want to do something, then look at this old monk.' After speaking, he descended from the seat.
Instructing the assembly at the ordination platform: 'Virtuous ones, what is the precept? Who is the one receiving the precept? You must distinguish the land from the seedling, and know the source from the water to understand. Just like when the World-Honored One held up a flower, and Kasyapa (釋迦摩尼十大弟子之一，被稱為頭陀第一) smiled. At that time, tell me, is there speech or no speech? If you say there is no speech, you fail the World-Honored One. If you say there is speech, what was ever said? Opening an eye here, emitting great light, one can understand the ultimate Sila (戒律), pure conduct (Brahmacarya). Regarding the body, there is nothing to grasp; regarding practice, there is nothing to be attached to; regarding the Dharma, there is nothing to abide in. The three worlds—past, present, and future—are all empty and still; there is no creator of karma, nor is there a receiver of retribution. Among these, what Dharma is called pure conduct? One doesn't even see body and mind; who is there to uphold or violate the precepts? Therefore, the high Shami said: 'Although Chang'an (唐朝首都) is bustling, our country is peaceful.' Great Pearl Chan Master said: 'Purity of body, speech, and mind is called the Buddha appearing in the world. Impurity of body, speech, and mind is called the Buddha passing into Nirvana.' This is Samadhi-ja dharma (與禪定相應的功德).
有作無作離心。則別無有矣。諸大德。盲龜值木。際遇實難在。當發希有想。生歡喜心。勇猛堅強。必在此席。發起無作妙善戒體。庶于順逆境界。若身若心。任運不犯。而五分法身。當從茲建立矣。
對曹安祖大參靈小參。無有涅槃佛。亦無佛涅槃。以證無生者。未始有生死。而亦同夫生死者也。於戲。公以預知緣盡。灑然長往。且道。是生耶死耶。五十年。剎那一夢。延耶促耶。曹居士惺惺著。你向來參詳博問。息慮安禪。所求者為何事。還記得么。靈山有一機。少林無半語。覿面露堂堂。分明為君舉。會不會。清風拄杖頭。知不知。白雲千萬里。伏惟珍重。
除夕小參。欲識佛性義。當觀時節因緣。即今是年盡。月盡日盡之時。正是智窮力竭處。者里。雖轉輪天帝。不能用其威福。可不懼哉。祇如遷上人。昨日尚語笑歡呼。今日向甚處去也不可道。本自不生。今亦無滅。必須討個真實落處始得。若是生不知所從來。死不知所從去。必須奮起新鮮意志。定不似今年因循。仍前錯過。將個本參話頭。頓在胸中。生與同生。死與同死。直待打破漆桶。那時出來方好道。生也不道。死也不道。為甚不道不道不道。還會么。風光人不覺。已入後園梅。參。
舉玄沙答僧。我是謝三郎話。頌曰。月滿蘆花
【現代漢語翻譯】 現代漢語譯本 有作（有為的造作）無作（無為的自然），都離於心識的分別。那麼，除此之外便一無所有了。各位大德，就像盲龜遇到木頭一樣（比喻佛法難遇），這種際遇實在太難得了。應當發起稀有難得的想法，生起歡喜心，勇猛而又堅強，必定要在此法會中，發起無作妙善的戒體。這樣，在順境或逆境中，無論是身還是心，都能自然而然地不違犯戒律，而五分法身（戒身、定身、慧身、解脫身、解脫知見身），應當從此建立。
對曹安祖大參的靈前小參：既沒有涅槃的佛，也沒有佛的涅槃。因為證悟無生的人，本來就沒有生死，但也和有生死的人一樣。唉！您預先知道緣分已盡，灑脫地離世長逝。請問，這是生呢還是死呢？五十年光陰，不過是剎那間的一場夢，是長呢還是短呢？曹居士，你要清醒啊！你向來參詳博問，止息妄念，安住禪定，所求的是什麼事呢？還記得嗎？靈山會上有一番玄機，少林寺里沒有半句言語。當面顯露堂堂正正的真理，分明是為你而舉示的。會了嗎？清風在拄杖頭上。知道了嗎？白雲千萬里。希望您珍重！
除夕小參：想要認識佛性的意義，應當觀察時節因緣。現在是年終、月終、日終的時候，正是智慧窮盡、力量耗盡之處。在這裡，即使是轉輪聖王（統治世界的君王），也不能使用他的威力和福報，難道不令人畏懼嗎？就像遷上人，昨天還在談笑歡呼，今天到哪裡去了呢？不可說本來就不生，現在也沒有滅。必須找到一個真實的歸宿才行。如果是生不知道從哪裡來，死不知道往哪裡去，必須奮起嶄新的意志，一定不能像今年這樣因循茍且，仍然錯過機會。將自己的本參話頭，放在心中，生也和它一起生，死也和它一起死，直到打破漆桶（比喻打破迷惑），那時出來才好說：生也不說，死也不說。為什麼不說不說不說呢？會了嗎？美好的風光人們沒有察覺，已經進入了後園的梅花之中。參！
舉玄沙（禪師名）回答僧人的話：我是謝三郎（玄沙自稱）說的話。頌曰：月亮照滿了蘆花。
【English Translation】 English version With action (intentional creation) and without action (spontaneous nature), both are separate from the mind's discrimination. Then, apart from that, there is nothing else. O virtuous ones, like a blind turtle encountering a piece of wood (a metaphor for the rarity of encountering the Dharma), such an encounter is truly difficult. You should generate the thought of its rarity, give rise to joy, be courageous and steadfast, and surely in this assembly, initiate the wonderful and virtuous precepts of non-action. In this way, in favorable or adverse circumstances, whether in body or mind, you will naturally not violate the precepts, and the fivefold Dharma body (body of precepts, body of meditation, body of wisdom, body of liberation, body of the knowledge and vision of liberation) should be established from this.
A small Dharma talk before the spirit of Great Advisor Cao Anzu: There is neither a Buddha in Nirvana, nor a Nirvana of the Buddha. Because those who realize non-birth have never had birth and death, yet they are also the same as those who have birth and death. Alas! You foresaw the end of your karmic connections and departed gracefully. Tell me, is this birth or death? Fifty years is but a dream in an instant, is it long or short? Layman Cao, be awake! You have always inquired and investigated extensively, ceased thoughts, and settled into meditation. What is it that you seek? Do you remember? There is a subtle mechanism on Vulture Peak (Grdhrakuta Mountain), and not half a word at Shaolin. The truth is revealed face to face, clearly shown for you. Do you understand? The clear breeze is on the top of the staff. Do you know? Ten thousand miles of white clouds. I hope you cherish this!
A small Dharma talk on New Year's Eve: If you want to know the meaning of Buddha-nature, you should observe the conditions of the times. Now is the time when the year ends, the month ends, and the day ends, precisely where wisdom is exhausted and strength is depleted. Here, even the Chakravartin (universal ruler) cannot use his power and blessings. Should we not be afraid? Like the monk Qian, yesterday he was still talking, laughing, and cheering, where has he gone today? It cannot be said that he was originally not born, and now there is no extinction. You must find a real place to settle down. If you do not know where you come from when you are born, and you do not know where you go when you die, you must arouse fresh will, and you must not be as lazy as you were this year, and miss the opportunity again. Put your original topic of meditation in your heart, live with it, and die with it, until you break through the lacquer bucket (a metaphor for breaking through delusion), then it will be good to say: I do not speak of birth, and I do not speak of death. Why do I not speak, not speak, not speak? Do you understand? People do not notice the beautiful scenery, it has already entered the plum blossoms in the back garden. Meditate!
Quoting Xuansha (Zen master's name) answering a monk: I am what Xie Sanlang (Xuansha referring to himself) said. A verse says: The moon is full over the reed flowers.
雪滿舟。小舠輕泛自悠悠。金鱗忽向波間躍。拋下絲綸用直鉤。
牧牛頌雙泯曰。杳杳人牛不見蹤。一團秋月炯高空。可中若問還源旨。風落巖花點翠叢。
有答古岑嶧四問語。答六觀十問語。答志西二問語。答心城五問語。答心涵瀛六問語。皆精妙入神。非過量人。不能有此。
崇禎丙子臘月十七。示寂。塔全身於孔青山之陽。壽七十一。臘五十八(白馬彖嗣。大鑒下第三十四世)。
韶州曹溪憨山德清禪師
字澄印。全椒蔡氏子。七歲。見叔母生子。又見叔死。即抱生死去來之疑。年十二。禮南京報恩寺西林寧公為師。時嘉興雲谷。會住棲霞報恩。師執侍甚勤。谷開發悟明心地。師即請西林剃落。盡燒所習外學。謁無極受具。聽講華嚴玄談。有省。乙丑。谷結禪期于天界。舉師入堂。示以向上巴鼻。辛未。辭谷北遊。谷曰。吾之大法。在汝肩頭。慎勿容易。邸中閱物不遷論。至梵志出家頓了旋嵐偃岳之句生死去來之疑。乃作偈曰。生死晝夜。水流花謝。今日乃知。鼻孔向下。乙亥。禮文殊。結茅五臺之龍門。匡山徹空。云棲蓮池。相繼入山。與師語契。辛巳仲冬。慈聖皇太后。為神廟。建祈儲道場。於五臺大塔寺。百有二十二日。師與妙峰。主其事。壬午八月。光廟誕生。癸未春
【現代漢語翻譯】 現代漢語譯本 雪滿舟。小船輕輕飄蕩，多麼悠閒自在。金色的魚兒忽然躍出水面。拋下釣竿，用直鉤垂釣。
牧牛頌雙泯說：『尋不見牧童和牛的蹤影，一輪秋月高懸在空中。如果有人問起探尋本源的宗旨，就像風吹落山巖上的花朵，點綴著翠綠的山叢。』
有回答古岑嶧提出的四個問題的文稿，回答六觀提出的十個問題的文稿，回答志西提出的兩個問題的文稿，回答心城提出的五個問題的文稿，回答心涵瀛提出的六個問題的文稿，都非常精妙深刻。不是超越常人的人，不可能寫出這樣的文章。
崇禎丙子年（1636年）臘月十七圓寂，全身安葬在孔青山南面。享年七十一歲，僧臘五十八年（白馬彖嗣，大鑒慧能（六祖慧能）門下第三十四世）。
韶州曹溪憨山德清禪師
字澄印，全椒蔡氏之子。七歲時，看到叔母生孩子，又看到叔叔去世，便產生了對生死去來的疑問。十二歲時，在南京報恩寺拜西林寧公為師。當時嘉興雲谷禪師住在棲霞報恩寺，憨山德清禪師侍奉他非常勤懇。雲谷禪師啓發他開悟，明白了心地。憨山德清禪師於是請求西林寧公為他剃度，燒掉了所有學習的儒家經典。拜謁無極禪師受具足戒，聽講《華嚴玄談》，有所領悟。乙丑年，雲谷禪師在天界寺舉行禪七，推薦憨山德清禪師入堂，向他指示了向上參悟的要點。辛未年，憨山德清禪師辭別雲谷禪師北遊。雲谷禪師說：『我的大法，就在你的肩上，要謹慎，不要輕易放過。』在旅店中閱讀《物不遷論》，讀到『梵志出家頓了旋嵐偃岳』（梵志出家頓時明白了旋轉的山風能夠吹倒山嶽）的句子，對生死去來的疑問，於是作偈說：『生死晝夜，如水流逝，如花凋謝。今日方知，鼻孔向下。』乙亥年，禮拜文殊菩薩，在五臺山的龍門結茅居住。匡山徹空禪師、云棲蓮池禪師相繼入山，與憨山德清禪師談話非常投契。辛巳年仲冬，慈聖皇太后為神宗皇帝，在五臺山大塔寺建立祈求生子的道場，共一百二十二天，憨山德清禪師與妙峰禪師主持此事。壬午年八月，光宗皇帝誕生。癸未年春天
【English Translation】 English version Snow fills the boat. A small skiff floats leisurely. Golden scales suddenly leap from the waves. Casting aside the fishing rod, I use a straight hook.
The Ox-Herding Ode Shuang Min says: 'No trace of the herdboy or ox can be found. A round autumn moon shines high in the sky. If asked about the ultimate source, it's like wind-blown rock flowers dotting the verdant thickets.'
There are answers to the four questions of Gu Cen Yi, answers to the ten questions of Liu Guan, answers to the two questions of Zhi Xi, answers to the five questions of Xin Cheng, and answers to the six questions of Xin Han Ying, all of which are exquisite and profound. Only those who surpass ordinary people could produce such writings.
On the seventeenth day of the twelfth month of the Bingzi year of Chongzhen (1636 AD), he passed away. His entire body was enshrined in a pagoda on the south side of Kongqing Mountain. He lived to be seventy-one years old, with fifty-eight years as a monk (a descendant of Baima Tuan, the thirty-fourth generation under Dajian Huineng (the Sixth Patriarch)).
Chan Master Hanshan Deqing of Caoxi, Shaozhou
His courtesy name was Chengyin, and he was a son of the Cai family of Quanjiao. At the age of seven, he saw his aunt give birth to a child and also saw his uncle die, which gave rise to doubts about the coming and going of life and death. At the age of twelve, he paid respects to Xilin Ninggong at Baoen Temple in Nanjing as his teacher. At that time, Chan Master Yunggu of Jiaxing was residing at Qixia Baoen Temple, and Hanshan Deqing served him very diligently. Chan Master Yunggu enlightened him, and he understood his mind-ground. Hanshan Deqing then requested Xilin Ninggong to shave his head and burned all the Confucian classics he had studied. He paid homage to Wuji Chan Master and received the complete precepts, and listened to lectures on the 'Profound Discourses on the Avatamsaka Sutra', gaining some understanding. In the Yichou year, Yunggu Chan Master held a Chan retreat at Tianjie Temple, recommending Hanshan Deqing to enter the hall, and pointed out the essentials for upward cultivation. In the Xinwei year, Hanshan Deqing bid farewell to Yunggu Chan Master to travel north. Yunggu Chan Master said, 'My great Dharma is on your shoulders, be careful and do not take it lightly.' While staying at an inn, he read the 'Treatise on the Non-Movement of Things', and upon reading the sentence 'The Brahman renounces the world and instantly understands that the whirling wind can topple mountains', his doubts about the coming and going of life and death were resolved, and he composed a verse saying, 'Life and death, day and night, flow like water, wither like flowers. Today I know, the nostrils point downwards.' In the Yihai year, he paid homage to Manjusri Bodhisattva and built a hut to live in at Longmen on Mount Wutai. Chan Master Chekong of Kuangshan and Chan Master Lianchi of Yunqi successively entered the mountain and had very harmonious conversations with Hanshan Deqing. In the middle of winter in the Xinsi year, the Empress Dowager Cisheng, for Emperor Shenzong, established a Dharma assembly to pray for the birth of a son at the Great Pagoda Temple on Mount Wutai, lasting one hundred and twenty-two days. Hanshan Deqing and Miaofeng Chan Master presided over this event. In the Renwu year, in August, Emperor Guangzong was born. In the spring of the Guiwei year
。遁居東海牢山。恢復那羅延窟。慈聖再徴不得。甲申。乃得師。輒賜內幣。師仿古矯詔賑饑事。以賑山東民。丙戌。慈聖頒藏經。布金造寺。賜額海印。丁亥。工竣。即開爐鞴。己丑。請藏至南京報恩。感寶塔放光。乙未。方士流言侵攘。逮赴詔。獄按驗無實。坐以私創寺院。戍雷州衛。道出江西。鄒元標。迎至鐵佛庵。與師一語投契。頓翻前案。丙申。禮六祖。抵戍。寓城西坡公亭。雷州饑癘。師收埋骸骨萬計。建盂蘭會。說幽冥戒。天大雨。癘隨止。戊戌。修曹溪通志戒。靈通侍者酒。歸侵田斥僦舍。屠門酒肆。皆為寶所。大鑒之道。勃焉中興(雲谷會嗣。大鑒下第三十二世)。
洪都翠巖古雪真喆禪師
甌寧陳氏子。生萬曆甲寅。父之奇。為邑庠生。嘗謂人曰。吾先代。多好善樂施。後世子孫。必有起者。觀此子。沉潛溫敏。動止有則。似非常兒可比。因名國賓。稍長。隨父讀書山寺。喜聞梵唄之聲。年十六。矢志出世。投黃巖體空剃染。一日閱中峰警䇿歌。恍然自得。即事遍參首謁覺浪盛。嘗疑青州布衫話。次參天童。相見次。便問。向上一路。千聖不傳。棒喝交馳。合明何事。童便打。師曰。明知生是不生之法。為甚被生死之所流轉。童打云。還知么。師曰。便恁么去時如何。童曰。賺殺阇
【現代漢語翻譯】 現代漢語譯本：於是隱居在東海的牢山，恢復了那羅延窟（Narayan窟，印度教神祇毗濕奴的住所）。慈聖太后再次徵召他，沒有成功。明神宗萬曆甲申年（1584年），才得以見到他，隨即賞賜內庫的錢幣。他效仿古人假傳聖旨賑濟饑荒的事例，用來賑濟山東的百姓。萬曆丙戌年（1586年），慈聖太后頒佈藏經，佈施黃金建造寺廟，賜額「海印」。萬曆丁亥年（1587年），工程竣工，隨即開爐冶煉。萬曆己丑年（1589年），請求將藏經送到南京報恩寺，感應到寶塔放出光芒。萬曆乙未年（1595年），方士散佈流言侵擾，被逮捕奉詔入獄，按驗沒有實據，被判處私自建立寺院的罪名，戍守雷州衛。在路上經過江西時，鄒元標迎接他到鐵佛庵，與他一語投機，立刻推翻了之前的判決。萬曆丙申年（1596年），禮拜六祖慧能，抵達戍所，居住在城西的坡公亭。雷州發生饑荒和瘟疫，他收埋了數以萬計的骸骨，建立了盂蘭盆會，宣說幽冥戒。天空降下大雨，瘟疫隨即停止。萬曆戊戌年（1598年），修訂曹溪的《通志戒》，靈通侍者飲酒，歸還侵佔的田地，拆除租賃的房屋，屠宰場和酒館，都變成了寶所。大鑒慧能的禪宗之道，蓬勃地中興起來（雲谷會嗣，大鑒慧能門下第三十二世）。
洪都翠巖古雪真喆禪師
甌寧陳氏的兒子，生於明神宗萬曆甲寅年（1574年）。他的父親陳之奇，是縣學的生員，曾經對人說：『我的先代，大多喜好行善樂施，後世子孫，必定有興起的人。觀察這個孩子，沉靜潛藏溫和敏銳，行動舉止有規矩，好像不是平常的孩子可以相比的。』因此給他取名為國賓。稍微長大后，跟隨父親在山寺讀書，喜歡聽梵唄的聲音。十六歲時，立志出家，投奔黃巖體空剃髮染色。一天閱讀中峰明本的《警策歌》，恍然大悟，隨即遍參諸方，首先拜謁覺浪道盛。曾經疑惑青州布衫的話頭。其次參訪天童密雲圓悟，相見時，便問：『向上的一路，千聖不傳，棒喝交馳，應該明白什麼事？』密雲圓悟便打他。他說道：『明明知道生是不生之法，為什麼被生死之所流轉？』密雲圓悟打著說：『還知道嗎？』他說道：『便這樣去時如何？』密雲圓悟說：『騙死人啊！』
【English Translation】 English version: He then retreated to Laoshan Mountain in the East Sea, restoring the Narayana Cave (Narayana Cave, the abode of the Hindu deity Vishnu). Empress Dowager Cisheng summoned him again without success. It was not until the Jia Shen year (1584) of the Wanli Emperor that he was finally met and immediately bestowed with funds from the imperial treasury. He imitated the ancient practice of falsely claiming imperial orders to relieve famine, using it to aid the people of Shandong. In the Bing Xu year (1586) of the Wanli era, Empress Dowager Cisheng issued the Tripitaka, donated gold to build temples, and bestowed the name 'Haiyin' (Sea Seal). In the Ding Hai year (1587) of the Wanli era, construction was completed, and smelting began immediately. In the Ji Chou year (1589) of the Wanli era, he requested that the Tripitaka be sent to Bao'en Temple in Nanjing, and the pagoda was sensed to emit light. In the Yi Wei year (1595) of the Wanli era, Taoists spread rumors and disturbances, and he was arrested and imprisoned by imperial decree. After investigation, there was no evidence, and he was sentenced for privately establishing temples, and exiled to Leizhou Guard. On the way, passing through Jiangxi, Zou Yuanbiao welcomed him to the Tiefo (Iron Buddha) Temple, and they immediately connected in conversation, overturning the previous verdict. In the Bing Shen year (1596) of the Wanli era, he paid homage to the Sixth Patriarch Huineng, arrived at the garrison, and resided in Pogong Pavilion west of the city. Leizhou suffered from famine and plague, and he collected and buried tens of thousands of bones, established the Ullambana Assembly, and preached the Precepts of the Netherworld. The sky rained heavily, and the plague ceased. In the Wu Xu year (1598) of the Wanli era, he revised the 'Tongzhi Precepts' of Caoxi, Lingtong the attendant drank alcohol, returned the occupied fields, and demolished the rented houses. Slaughterhouses and taverns all became precious places. The Chan path of Dajian Huineng flourished again (Yun Gu Hui Si, the thirty-second generation under Dajian Huineng).
Chan Master Zhenzhe Guxue of Cuiyan, Hongdu
A son of the Chen family of Ouning, born in the Jia Yin year (1574) of the Wanli era. His father, Chen Zhiqi, was a student of the county school, and once said to people: 'My ancestors mostly liked to do good and give alms, and later generations will surely have someone who rises up. Observing this child, he is calm, reserved, gentle, and perceptive, and his actions are disciplined, seemingly incomparable to ordinary children.' Therefore, he was named Guobin. When he grew a little older, he followed his father to study in a mountain temple, and liked to listen to the sounds of Buddhist chants. At the age of sixteen, he vowed to leave the world, and went to Huangyan to have his head shaved and robes dyed by Tikong. One day, reading Zhongfeng Mingben's 'Admonition Song', he suddenly understood, and immediately visited various places, first paying homage to Jue Lang Daosheng. He once doubted the saying of the Blue State Cloth Shirt. Next, he visited Tiantong Miyun Yuanwu, and upon meeting, he asked: 'The path upwards, the thousand sages do not transmit, the staff and shout intersect, what should be understood?' Miyun Yuanwu then struck him. He said: 'Clearly knowing that birth is the law of non-birth, why is it that one is turned by birth and death?' Miyun Yuanwu struck him, saying: 'Do you know?' He said: 'What about going like this?' Miyun Yuanwu said: 'Deceiving people to death!'
黎。由是。死心座下。執侍者事。每請益。童。唯大棒打出。二六時中。猶如木人。日則隨眾作息。夜則倚柱為床。尋出山。參雪嶠永覺雪關爾密諸老。皆蒙器重。久之。復還天童。童屢勘驗。知其見諦穩密。喜曰。汝今方作得老僧侍者。未幾。出住洪都翠巖。遷建寧黃巖白法建州佛頂。所在法席稱盛。
上堂。佛祖頂𩕳一機。佛祖罔測。天人腳下一著。天人莫知。沒軌跡處。萬象䙕然。正見聞時。纖塵不立。所以道。聖名凡號。總是虛聲。殊相劣形。皆為幻色。若是大丈夫漢。有殺人不眨眼底作略。直下承當。便可橫揮寶劍。獨據寰中。截斷葛藤。掀翻窠臼。二六時中。壁立萬仞。見佛見祖。如生冤家。偶然道個佛字。漱口三日。特地說個受戒。掩耳而趨。到者里。聖解尚不生。況復更隨世間喜怒哀樂。殺盜淫妄。貪瞋癡等。習氣所轉。所以道。幾回生幾回死。生死悠悠無定止。自從頓悟了無生。于諸榮辱何憂喜。且道。如何是無生底句。寶山一寶親披露。遍界騰輝不染塵。
上堂。今朝臘月十五。屋角梅花正吐。長連床上衲僧。承當切忌莽鹵。不莽鹵。焦尾大蟲原是虎。喝一喝。
小參。若論此事。譬如野火燒山。一般星星之火。順風一吹。縱使萬壑千峰枯枝腐草。一時鞠為灰燼。且道。燒盡
【現代漢語翻譯】 現代漢語譯本： 黎（法號）。因此，他在死心禪師座下擔任侍者。每次請教問題，死心禪師總是用大棒打他。他日夜六時（指一天二十四小時）之中，就像木頭人一樣，白天跟隨大眾作息，夜晚則靠著柱子睡覺。後來離開天童寺，參訪了雪嶠永覺、雪關爾密等老禪師，都受到他們的器重。過了很久，又回到天童寺。天童禪師多次考察驗證他，知道他見地穩固精深，高興地說：『你現在才算做得老僧的侍者。』不久，他出任洪都翠巖寺住持，后又遷往建寧黃巖寺、白法寺、建州佛頂寺。所到之處，弘法盛況空前。 上堂開示：佛祖頭頂上的玄妙機鋒，佛祖也難以測度；天人腳下的一著，天人也無法知曉。在沒有軌跡的地方，萬象自然顯露；正在見聞的時候，纖塵不染。所以說，聖人的名號、凡夫的稱謂，都是虛假的聲名；特殊的相貌、低劣的形體，都是虛幻的色相。如果是大丈夫漢，要有殺人不眨眼的魄力，當下承擔，便可橫揮寶劍，獨佔天地之間，截斷葛藤（比喻糾纏不清的世事），掀翻舊的窠臼。日夜六時之中，像壁立萬仞一樣堅定，見佛見祖，如同見到前世的冤家。偶然說出一個『佛』字，要漱口三天；特意說一個『受戒』，要捂著耳朵跑開。到了這裡，聖人的知解尚且不生，更何況還要隨著世間的喜怒哀樂、殺盜淫妄、貪嗔癡等習氣所轉呢？所以說，幾回生，幾回死，生死悠悠沒有定止；自從頓悟了無生，對於一切榮辱還有什麼憂喜呢？那麼，什麼是無生的句子呢？寶山中的寶物親自披露，遍界騰輝不染塵埃。 上堂開示：今天臘月十五，屋角的梅花正在綻放。長連床上的僧人，切記承擔時不要莽撞草率。不莽撞草率，焦尾大蟲（指老虎）原本就是老虎。喝！ 小參開示：若要論這件事，譬如野火燒山，一般星星之火，順風一吹，縱使萬壑千峰的枯枝腐草，一時之間都化為灰燼。那麼，燒盡之後又如何呢？
【English Translation】 English version: Li (Dharma name). Therefore, he served as an attendant under Zen Master Sixin. Every time he asked for instruction, Zen Master Sixin would only strike him with a big stick. Throughout the twenty-four hours of the day, he was like a wooden man, following the community's activities during the day and leaning against a pillar to sleep at night. Later, he left Tiantong Temple and visited old Zen masters such as Xueqiao Yongjue, Xueguan Ermi, all of whom valued him highly. After a long time, he returned to Tiantong Temple. Zen Master Tong repeatedly examined him and knew that his understanding was solid and profound, and he happily said, 'Now you can be considered a worthy attendant to this old monk.' Soon after, he took over as abbot of Cuiyan Temple in Hongdu, and later moved to Huangyan Temple, Baifa Temple, and Foding Temple in Jianzhou. Wherever he went, the Dharma flourished. Ascending the Dharma Hall: The subtle mechanism on the Buddha's crown, even the Buddhas cannot fathom; the step beneath the feet of the Devas, even the Devas cannot know. In the place where there are no traces, all phenomena naturally appear; at the very moment of seeing and hearing, not a speck of dust arises. Therefore, it is said that the names of sages and the titles of ordinary people are all empty sounds; special appearances and inferior forms are all illusory colors. If you are a great hero, you must have the courage to kill without blinking an eye, take on the responsibility directly, and then you can wield the precious sword horizontally, occupy the universe alone, cut off the kudzu vines (metaphor for entangling worldly affairs), and overturn the old ruts. Throughout the twenty-four hours of the day, be as firm as a ten-thousand-foot cliff, and see Buddhas and Patriarchs as if they were enemies from a past life. If you accidentally utter the word 'Buddha,' rinse your mouth for three days; if you deliberately talk about 'taking precepts,' cover your ears and run away. When you reach this point, even the understanding of sages does not arise, let alone being swayed by the world's joys, sorrows, loves, and hates, killing, stealing, lust, lying, greed, anger, delusion, and other habitual tendencies. Therefore, it is said, how many times have we been born, how many times have we died, the cycle of birth and death is endless and uncertain; since we have suddenly awakened to no-birth, what worries or joys are there for all honors and disgraces? So, what is the phrase of no-birth? The treasure in the treasure mountain is personally revealed, and its radiance shines throughout the universe without being stained by dust. Ascending the Dharma Hall: Today is the fifteenth day of the twelfth month, and the plum blossoms on the corner of the roof are just blooming. Monks on the long meditation platform, remember not to be rash and careless when taking on responsibilities. If you are not rash and careless, the burnt-tailed tiger (referring to a tiger) is originally a tiger. Ha! Small Gathering Instruction: If we are to discuss this matter, it is like a wildfire burning a mountain. A single spark, blown by the wind, can turn the dry branches and rotten grass of ten thousand valleys and peaks into ashes in an instant. So, what happens after it is all burned away?
后如何。青山依舊白雲中。
小參。一期曾未竟。心識已紛飛。壁角抄方語。閑房話別離。曲談猶夢夢。直指謾孜孜。珍重參玄客。精神莫浪施。
問。如何是死句。師曰。嘉州大象。陜府鐵牛。如何是活句。師曰。陜府鐵牛能哮㖃。嘉州大象念摩訶。
問。如何是藏身處沒軌跡。師曰。月落潭無影。如何是沒軌跡處莫藏身。師曰。云生山有衣。
問。趙州道。佛之一字。吾不喜聞。是如何。師曰。一翳在眼。空花亂墜。
問。丹霞燒木佛。意旨如何。師曰。因風吹火。用力不多。院主眉須墮落又作么生。師曰。不因夜來雁。爭見海門秋(密雲悟嗣。大鑒下第三十五世)。
王臣(附)
宋太宗帝
一日幸相國寺。見僧看經。問曰。是甚麼經。僧曰。仁王經。帝曰。既是寡人經。因甚卻在卿手裡。僧無對(雪竇代云。皇天無親。唯德是輔)。
幸開寶塔問僧。卿是甚人。對曰。塔主。帝曰。朕之塔。為甚麼卿作主。僧無對(雪竇代曰。合國咸知)。
一日因僧朝見。帝問。甚處來。對曰。廬山臥云庵。帝曰。朕聞。臥云深處不朝天。為甚到此。僧無對(雪竇代云難逃至化)。
僧入對次。奏曰。陛下還記得么。帝曰。甚處相見來。奏曰。靈山一
【現代漢語翻譯】 現代漢語譯本 後來會怎麼樣呢？青山依舊，白雲飄蕩其中。
小參（一種禪宗的修行方式）。一次修行尚未完成，心識已經紛亂飛散。在墻角抄寫藥方，在清靜的房間里話別離。委婉的談論如同夢境一般，直接的指點卻徒勞而勤奮。珍重那些參禪求道的人，精神不要輕易浪費。
問：什麼是死句？ 師父說：嘉州（今四川樂山）的大象，陜府（今河南陜縣）的鐵牛。什麼是活句？ 師父說：陜府的鐵牛能夠怒吼，嘉州的大象唸誦摩訶（偉大的）。
問：如何是藏身之處沒有軌跡？ 師父說：月亮落下，水潭中沒有影子。如何是沒有軌跡的地方不要藏身？ 師父說：雲彩升起，山峰有了衣裳。
問：趙州（禪宗大師）說：『佛』這個字，我不喜歡聽。這是為什麼？ 師父說：一隻眼睛裡有了翳障，就會看到虛幻的空花紛紛墜落。
問：丹霞（禪宗大師）焚燒木佛，意旨是什麼？ 師父說：順著風勢吹火，不用費太大力氣。院主的眉毛鬍鬚掉落了，又該怎麼說呢？ 師父說：如果不是夜裡飛來的大雁，怎麼能看到海門的秋色呢？（密雲悟嗣，大鑒慧能下第三十五世）。
王臣（附錄）
宋太宗皇帝（976年-997年在位）
一天，宋太宗到相國寺，看見僧人在看經書，問道：『這是什麼經？』僧人說：『《仁王經》。』皇帝說：『既然是寡人的經，為什麼卻在你手裡？』僧人無言以對。（雪竇禪師代答說：皇天沒有偏私，唯有德行可以輔助）。
宋太宗到開寶塔，問僧人：『你是什麼人？』僧人回答：『塔主。』皇帝說：『這是朕的塔，為什麼你做主？』僧人無言以對。（雪竇禪師代答說：全國都知道）。
一天，有僧人朝見皇帝，皇帝問：『從哪裡來？』僧人回答：『廬山臥云庵。』皇帝說：『朕聽說，臥云深處不朝天，為什麼到這裡？』僧人無言以對。（雪竇禪師代答說：難以逃脫至高的教化）。
僧人入殿奏事，說：『陛下還記得嗎？』皇帝說：『在哪裡見過？』僧人奏道：『靈山一會。』
【English Translation】 English version What will happen afterwards? The green mountains remain, with white clouds floating among them.
Small Chan session. One period of practice is not yet finished, and the mind and consciousness are already scattered and chaotic. Copying prescriptions in the corner of the wall, speaking of farewells in quiet rooms. Winding talks are like dreams, while direct pointers are futile and diligent. Cherish those who seek enlightenment through Chan practice, and do not waste your spirit.
Question: What is a 'dead phrase'? The Master said: The great elephant of Jia Zhou (now Leshan, Sichuan), the iron ox of Shan Prefecture (now Shan County, Henan). What is a 'living phrase'? The Master said: The iron ox of Shan Prefecture can roar, the great elephant of Jia Zhou recites Mahā (the great).
Question: What is it to hide oneself where there is no trace? The Master said: When the moon sets, there is no shadow in the pool. What is it to not hide oneself where there is no trace? The Master said: When clouds rise, the mountain has clothing.
Question: Zhaozhou (Chan master) said: 'The word 'Buddha', I do not like to hear.' What is the reason for this? The Master said: With one speck of dust in the eye, empty flowers fall in confusion.
Question: Danxia (Chan master) burned a wooden Buddha, what was the intention? The Master said: Blowing on a fire with the wind, not much effort is needed. What about the abbot's eyebrows and beard falling off? The Master said: If it weren't for the wild geese coming at night, how could one see the autumn at the sea gate? (Miyun Wuzi, 35th generation under Dajian Huineng).
Royal Ministers (Appendix)
Emperor Taizong of Song (reigned 976-997)
One day, Emperor Taizong went to Xiangguo Temple and saw a monk reading a scripture. He asked: 'What scripture is this?' The monk said: 'The Benevolent Kings Sutra.' The Emperor said: 'Since it is my scripture, why is it in your hands?' The monk had no reply. (Zen Master Xuedou replied on his behalf: Heaven has no favorites, only virtue is an aid).
Emperor Taizong went to Kaibao Pagoda and asked a monk: 'Who are you?' The monk replied: 'The master of the pagoda.' The Emperor said: 'This is my pagoda, why are you the master?' The monk had no reply. (Zen Master Xuedou replied on his behalf: The whole country knows).
One day, a monk came to court. The Emperor asked: 'Where do you come from?' The monk replied: 'Woyun Hermitage on Mount Lu.' The Emperor said: 'I have heard that in the depths of Woyun, one does not pay homage to the heavens, why have you come here?' The monk had no reply. (Zen Master Xuedou replied on his behalf: It is difficult to escape the supreme transformation).
The monk entered the palace to report, saying: 'Does Your Majesty remember?' The Emperor said: 'Where have we met?' The monk replied: 'At the assembly on Vulture Peak.'
別。直至如今。帝曰。卿以何為驗。僧無對(雪竇代曰。貧道得得而來)。
京寺回祿。藏經悉為煨燼。僧欲乞宣賜。召問。昔日摩騰不燒。如今為甚卻燒。僧無對。
(雪竇代曰。陛下不忘付囑) 帝嘗夢神人報曰。請陛下發菩提心。因早朝宣問左右街。菩提心作么生髮。街無對(雪竇代曰實謂今古罕聞)。
智寂大師。進三界圖。帝問朕在那一界中。寂無對(保寧勇代曰。陛下何處不稱尊)。
一日朝罷。帝擎缽。問丞相王隨曰。既是大庾嶺頭提不起。為甚麼卻在朕手裡。隨無對。
宋徽宗帝
政和三年。嘉州巡補官奏。本部路傍。有大古樹。因風摧折。中有一僧禪定。鬚髮披體。指爪繞身。帝降旨。令肩輿入京。命西天總持三藏。以金罄出其定。遂問何代。僧曰。我乃東林遠法師之弟。名慧持。因游峨嵋。入定於樹。遠法師無恙否。藏曰。遠法師晉人也。化去七百年矣。持不復語。藏問。師既至此。欲歸何所。持曰。陳留縣。復入定。帝制三偈。令繪像頒行。偈曰。七百年來老古錐。定中訊息許誰知。爭如只履西歸去。生死何勞木作皮。藏山于澤亦藏身。天下無藏道可親。寄語莊周休擬議。樹中不是負趍人。有情身不是無情。彼此人人定里身。會得菩提本無樹。不須辛苦
【現代漢語翻譯】 現代漢語譯本 別。直到如今。皇帝問：『你用什麼來驗證？』僧人無言以對。（雪竇禪師代答說：『貧道得得而來。』）
京城寺廟遭遇火災，所藏經書全部化為灰燼。僧人想要請求皇帝恩賜，皇帝召見並問道：『過去摩騰（Kāśyapa Mātanga，東漢時來華的印度僧人）的經書沒有被燒燬，如今為什麼會被燒燬？』僧人無言以對。
（雪竇禪師代答說：『陛下沒有忘記佛的囑託。』）皇帝曾經夢見神人告知：『請陛下發菩提心。』因此在早朝時詢問左右大臣：『菩提心應該如何發？』大臣們無言以對。（雪竇禪師代答說：『實在可以說是古今罕見。』）
智寂大師進獻《三界圖》。皇帝問：『朕在哪一界中？』智寂無言以對。（保寧勇禪師代答說：『陛下在哪裡不稱尊呢？』）
一日退朝後，皇帝拿著缽，問丞相王隨說：『既然在大庾嶺頭提不起來，為什麼卻在朕的手裡？』王隨無言以對。
宋徽宗皇帝
政和三年（公元1113年），嘉州巡查官員上奏：本路旁邊有一棵巨大的古樹，因風吹折，樹中有一僧人禪定，鬚髮披散，指甲纏繞身體。皇帝下旨，命人用肩輿抬入京城，命令西天總持三藏（佛教僧官名）用金磬使其出定。於是問是什麼朝代的人。僧人說：『我乃東林遠法師（慧遠大師）的弟弟，名叫慧持。因為遊歷峨嵋山，入定於樹中。遠法師無恙否？』三藏說：『遠法師是晉朝（公元266年-420年）人，已經去世七百年了。』慧持不再說話。三藏問：『師父既然來到這裡，想要歸向何處？』慧持說：『陳留縣。』又再次入定。皇帝作了三首偈頌，命人繪畫僧人畫像頒佈天下。偈頌說：『七百年來老古錐，定中訊息許誰知。爭如只履西歸去，生死何勞木作皮。藏山于澤亦藏身，天下無藏道可親。寄語莊周休擬議，樹中不是負趍人。有情身不是無情，彼此人人定里身。會得菩提本無樹，不須辛苦。』
【English Translation】 English version Silence. Until now. The Emperor said, 'What do you use to verify it?' The monk had no reply. (Xuedou substituted, saying, 'This poor monk came with effort.')
The capital's temple was destroyed by fire, and all the stored scriptures were reduced to ashes. A monk wanted to request an imperial grant. The Emperor summoned him and asked, 'In the past, Kāśyapa Mātanga's scriptures were not burned. Why are they burned now?' The monk had no reply.
(Xuedou substituted, saying, 'Your Majesty has not forgotten the Buddha's entrustment.') The Emperor once dreamed that a divine person told him, 'Please, Your Majesty, generate Bodhicitta.' Therefore, during the morning court, he asked the officials on the left and right, 'How should Bodhicitta be generated?' The officials had no reply. (Xuedou substituted, saying, 'It can truly be said to be rarely heard in ancient and modern times.')
Great Master Zhiji presented a 'Map of the Three Realms'. The Emperor asked, 'In which realm am I?' Zhiji had no reply. (Baoning Yong substituted, saying, 'Where does Your Majesty not deserve respect?')
One day, after the morning court, the Emperor held a bowl and asked Prime Minister Wang Sui, 'Since it cannot be lifted at the top of Dayu Ridge, why is it in my hand?' Wang Sui had no reply.
Emperor Huizong of the Song Dynasty
In the third year of Zhenghe (1113 AD), a patrolling official from Jiazhou reported: 'Beside the road in this area, there is a large ancient tree. It was broken by the wind, and inside the tree, there is a monk in meditation, with his hair and beard disheveled and his fingernails wrapped around his body.' The Emperor issued an edict, ordering that he be carried into the capital in a shoulder carriage, and ordered the Tripitaka Master Zongchi from the Western Heaven (a Buddhist monastic title) to use a golden chime to bring him out of meditation. He then asked what dynasty he was from. The monk said, 'I am the younger brother of Dharma Master Yuan (Master Huiyuan) of Donglin Temple, named Huichi. Because I traveled to Mount Emei, I entered meditation in the tree. Is Dharma Master Yuan well?' The Tripitaka Master said, 'Dharma Master Yuan was a person of the Jin Dynasty (266 AD - 420 AD), and he passed away seven hundred years ago.' Huichi said nothing more. The Tripitaka Master asked, 'Since Master has come here, where do you wish to return?' Huichi said, 'Chenliu County.' He then entered meditation again. The Emperor composed three verses, ordering that a portrait of the monk be painted and promulgated throughout the land. The verses said: 'Old Koan of seven hundred years, who knows the news in meditation? Better to return west with a single sandal, why bother with a wooden skin for life and death? Hiding in the mountains and marshes also hides the body, there is no hiding in the world where the Dao can be approached. Tell Zhuang Zhou to stop speculating, the tree is not a person carrying burdens. Sentient beings are not insentient, each person is in meditation. Understanding that Bodhi has no tree, there is no need for hard work.'
問盧能。有官人。入鎮州天王院睹神像。因問院主曰。此是甚麼功德。曰護國天王。曰祇護此國。遍護余國。曰在秦為秦。在楚為楚。曰臘月二十九日。打破鎮州城。天王向甚處去。主無對。
黃山趙文孺居士
有偈曰。妄想元來本自真。除時又起一重塵。言思動靜承誰力。仔細看來無二人。
金華府義烏文獻黃潛居士
字晉卿。元天曆年。詔天下僧儒善書者。集杭州凈慈。泥金書大藏經。士亦預焉。每食必與眾僧共。有別為治具則不樂。不食而去。嘗題懸崖墨蘭曰。嫋嫋春風一樣吹。託身高處擬何為。從他自作顛倒想。要見懸崖撒手時。又題東坡像曰。五祖禪師世外人。娑婆久已斷生因。誰將描邈虛空手。去覓當年身外身。題山谷像曰。笑殺當牛老晦堂。相逢剛道桂花香。披圖面目渾依舊。鼻孔何曾有短長。士以文章名世。蔚為一代儒宗。以其造詣入微。不覺冥符聖意。況與僧雜處。不肯自異。亦可尚矣。
建康府待詔沈士榮居士。洪武中。為翰林院待詔。嘗著續原教論辯解一十四篇。其論略曰。人之為類不同。故聖人之教不一。此教之跡所以異也。然。為善不同。同歸于治。窮其至妙。不出一心。此教之理所以同也。此心也。此理也。天下未嘗有異也。跡之雖異。若推而極之。必
【現代漢語翻譯】 現代漢語譯本 問盧能。有位官人來到鎮州天王院，看到神像，於是問院主說：『這是什麼功德？』院主說：『護國天王（守護國家的護法神）。』官人說：『只守護這個國家，還是普遍守護其他國家？』院主說：『在秦國就說是秦國的，在楚國就說是楚國的。』官人說：『臘月二十九日（指年末，局勢緊張之時），打破鎮州城，天王向哪裡去？』院主無言以對。
黃山趙文孺居士
有一首偈語說：『妄想原本就是真實的，去除妄想時又生起一層塵埃。言語思慮、動靜行為依靠誰的力量？仔細看來，沒有第二個。』
金華府義烏文獻黃潛居士，字晉卿。元朝天曆年間（1328-1330），朝廷下詔徵集天下僧人和擅長書法的人，聚集在杭州凈慈寺，用泥金書寫大藏經。黃潛居士也參與其中。他每次吃飯必定和眾僧一起，如果另外為他準備餐具，他就不高興，不吃飯就離開了。他曾經在懸崖上的墨蘭題詩說：『嫋嫋春風一樣吹，託身高處擬何為。從他自作顛倒想，要見懸崖撒手時。』又在東坡像上題詩說：『五祖禪師世外人，娑婆久已斷生因。誰將描邈虛空手，去覓當年身外身。』題山谷像說：『笑殺當牛老晦堂，相逢剛道桂花香。披圖面目渾依舊，鼻孔何曾有短長。』黃潛居士以文章聞名於世，成為一代儒學宗師。因為他的造詣精深，不知不覺暗合聖人的心意。況且他與僧人雜處，不肯自命不凡，也很值得稱讚了。
建康府待詔沈士榮居士，洪武年間（1368-1398）擔任翰林院待詔。曾經撰寫《續原教論辯解》一十四篇。他的論點大概是說：人的種類不同，所以聖人的教化也不一樣，這是教化的外在形式不同的原因。然而，行善的方式雖然不同，最終都歸於治理，窮究其至妙之處，都不離一心，這是教化的內在道理相同的原因。這個心，這個理，天下從來沒有不同。外在形式雖然不同，如果推究到極致，必然
【English Translation】 English version Asked Lu Neng: A government official visited the Tianwang (Heavenly King) Temple in Zhenzhou and, upon seeing the divine images, asked the abbot, 'What merit does this represent?' The abbot replied, 'The Guardian Heavenly King (a Dharma protector who guards the country).' The official asked, 'Does he only guard this country, or does he universally guard other countries as well?' The abbot responded, 'In Qin, he is Qin; in Chu, he is Chu.' The official then said, 'On the twenty-ninth day of the twelfth month (referring to a time of year-end tension), when the city of Zhenzhou is breached, where will the Heavenly King go?' The abbot was left speechless.
Layman Zhao Wenru of Huangshan
There is a verse that says: 'Delusion is originally true; when removing it, another layer of dust arises. Whose power do speech, thought, movement, and stillness rely on? Upon careful examination, there is no second.'
Layman Huang Qian of Yiwu, Jinhua Prefecture, whose courtesy name was Jinqing. During the Tianli era (1328-1330) of the Yuan Dynasty, the court issued a decree summoning monks and scholars skilled in calligraphy from across the land to gather at Jingci Temple in Hangzhou to transcribe the Great Treasury of Scriptures in gold ink. Layman Huang also participated. He always ate with the monks; if separate utensils were prepared for him, he would be displeased and leave without eating. He once inscribed a poem on a painting of ink orchids on a cliff: 'The gentle spring breeze blows the same, what purpose does it serve to place oneself so high? Let others indulge in upside-down thoughts; one must see the moment of letting go on the cliff.' He also inscribed a poem on a portrait of Dongpo: 'Chan Master Wuzu is a person beyond the world; he has long severed the causes of birth in this Saha world. Who uses the hand that depicts emptiness to seek the body outside the body of that year?' He inscribed on a portrait of Shangu: 'Laughing at the old Huitang, who was once an ox; upon meeting, he only spoke of the fragrance of osmanthus. Unfolding the picture, his face remains the same; has his nose ever been short or long?' Layman Huang was renowned in the world for his writings, becoming a leading Confucian scholar of his time. Because his attainments were profound, he unconsciously aligned with the intentions of the sages. Moreover, he lived among monks and refused to distinguish himself, which is also commendable.
Layman Shen Shirong, a court attendant of Jiankang Prefecture, served as a court attendant in the Hanlin Academy during the Hongwu era (1368-1398). He once wrote fourteen chapters of 'Continued Explanation of the Original Teaching,' in which he argued: 'The types of people are different, so the teachings of the sages are not the same; this is why the manifestations of the teachings differ. However, although the ways of doing good are different, they all lead to governance; exploring their ultimate subtlety, they do not deviate from a single mind; this is why the underlying principle of the teachings is the same. This mind, this principle, has never been different throughout the world. Although the manifestations are different, if one pursues them to the extreme, they must'
當致其同也。又曰。若得本忘末。不為跡之所惑。研窮心性之原。直趨至善之地。則殊途同歸。無有彼此之間矣。又曰。是心也。變而不動。死而不滅。斯理之明。昭如皎日。且安得而自蔽歟。若人識此心悟此理。在儒為真儒。在僧為聖僧矣。心昏理迷。莫知所往。本之既失。諍論復何益哉。又曰。儒者。志在排佛。故作人死斷滅之說。以破生死論回之論。不知反違周孔聖人之意。甚則撥無因果。廢滅天理。以造物歸於無知。善惡皆無果報。至仁夭暴壽。敬慎蒙禍。淫佚獲福。小人儌倖。君子無辜。不明前因。曲為之說。理則不通。障正知見。惑亦甚焉。又曰。自漢以來。經書迭至究其指歸。誠所謂窮心性之原。入至善之地者也。又非但文字而已。至如日月雲霞。飛潛動植。色聲香味。而咸臻妙理。此教之體也。得失違順。生死苦樂。事物遷流。而常住真性。此教之相也。文音語默。食作動息。威儀典章。而隨機普應。此教之用也。具是三者。其道大行矣。孰能排而毀之。拒而絕之乎。智者。體吾佛之理。觀孔聖之道。性理之學。益加詳焉。而勸善戒惡之文。尤為緊切。大有功于名教。豈可自生違背。蔽吾心之良知也哉。
其觀心解略曰。心該萬法。法徹心源。至理難知。觀心斯得。故。世尊初成正覺。嘆曰。
【現代漢語翻譯】 現代漢語譯本： 當致力於求同。又說，如果掌握根本而忘記末節，不被表象所迷惑，研究透徹心性的本源，直接趨向至善的境地，那麼不同的道路最終會歸於同一目標，沒有彼此之間的差別了。又說，這個心啊，變化卻不失其本性，肉體死亡卻不會真正消滅。這個道理的明晰，如同皎潔的太陽一般，又怎麼會自己遮蔽自己呢？如果有人認識到這個心，領悟了這個道理，在儒家就是真正的儒者，在僧家就是聖僧了。心智昏昧，道理迷失，不知道該往哪裡去，根本已經喪失，爭論又有什麼益處呢？又說，儒者，立志在於排斥佛教，所以編造人死後一切斷滅的說法，來反駁生死輪迴的理論。卻不知道這樣就違背了周公、孔子的聖人本意。嚴重的甚至否定因果報應，廢棄天理，把創造萬物的力量歸於無知，認為善惡都沒有果報，至仁的人反而遭受夭折和橫禍，恭敬謹慎的人反而蒙受災難，淫蕩放縱的人反而獲得幸福，小人僥倖得逞，君子無辜受害。不明白前世的因緣，曲解事理而加以解說，道理上根本講不通，阻礙了正確的認知，迷惑實在太深了。又說，自從漢朝（公元前202年-公元220年）以來，佛經陸續傳入中國，研究其中的旨歸，確實是所謂窮究心性的本源，進入至善的境地啊。這不僅僅是文字而已。就像日月雲霞，飛禽走獸，顏色聲音氣味，都達到了精妙的道理，這是佛教的本體。得失順逆，生死苦樂，事物變遷流動，而常住不變的是真性，這是佛教的相。文字聲音，言語沉默，飲食作息，威儀典章，都能隨機應變普遍適應，這是佛教的用。具備這三者，佛法就能廣為流傳了。誰能夠排斥它、毀壞它，拒絕它、斷絕它呢？智者，體會我們佛的道理，觀察孔聖人的道，對於心性義理之學，更加詳細地加以研究，而且勸善戒惡的文章，尤其顯得緊要，對於倫理道德教化大有功勞，怎麼可以自己產生違背，遮蔽我們心中本有的良知呢？
其觀心解略說：心包含萬法，萬法通徹心的本源。至深的道理難以知曉，通過觀心才能獲得。所以，世尊最初成就正覺的時候，感嘆道：
【English Translation】 English version: One should strive for unity. It is also said, 'If one grasps the root and forgets the branches, and is not deluded by appearances, thoroughly investigates the origin of the mind-nature, and directly heads towards the realm of ultimate goodness, then different paths will eventually lead to the same destination, with no distinction between them.' It is also said, 'This mind, though changing, does not lose its essence; though the body dies, it is not truly annihilated. The clarity of this principle is as bright as the clear sun, so how can it obscure itself?' If one recognizes this mind and understands this principle, in Confucianism, they are a true Confucian; in Buddhism, they are a holy monk. If the mind is confused and the principle is lost, not knowing where to go, and the root is lost, what is the benefit of arguing? It is also said that Confucian scholars are determined to reject Buddhism, so they fabricate the theory of annihilation after death to refute the theory of reincarnation. They do not know that this violates the original intention of the sages Duke Zhou and Confucius. In severe cases, they even deny cause and effect, abandon the principles of nature, attribute the creation of all things to ignorance, and believe that there are no consequences for good or evil. The most benevolent suffer premature death and misfortune, the respectful and cautious suffer disaster, the licentious and dissolute gain happiness, the petty man succeeds by chance, and the virtuous man suffers innocently. Not understanding the causes of previous lives, they distort the truth and explain it in a twisted way. The reasoning is fundamentally flawed, hindering correct understanding, and the delusion is extremely deep.' It is also said that since the Han Dynasty (202 BC-220 AD), Buddhist scriptures have been continuously introduced to China, and studying their essence is indeed the so-called thorough investigation of the origin of the mind-nature and entering the realm of ultimate goodness. This is not just about words. Just like the sun, moon, clouds, mist, flying birds, beasts, colors, sounds, and smells, all reach subtle principles. This is the substance of Buddhism. Gain and loss, obedience and adversity, birth and death, suffering and joy, the change and flow of things, and the constant true nature, this is the aspect of Buddhism. Writing and sound, speech and silence, eating and resting, dignified manners and ceremonies, all can adapt to circumstances and respond universally, this is the function of Buddhism. With these three, the Dharma can be widely spread. Who can reject it, destroy it, refuse it, and cut it off? The wise, understanding the principles of our Buddha, observing the way of Confucius, study the learning of mind and nature in more detail, and the articles of encouraging good and forbidding evil are especially important, which is of great merit to ethical and moral education, how can we create contradictions and obscure the inherent conscience in our hearts?
The brief explanation of contemplating the mind says: The mind encompasses all dharmas, and all dharmas penetrate the source of the mind. The ultimate principle is difficult to know, but it can be obtained through contemplating the mind. Therefore, when the World Honored One first attained perfect enlightenment, he exclaimed:
奇哉我今普見一切眾生。具有如來智慧德相。但以妄想執著。而不能證得。蓋。人由迷此心體。不知反求。外為六塵所惑。內生沉掉二病。是以。侷促無知。偏僻異見。唯佛如來。返觀此心。頓悟本性。成等正覺。故。於世間無量百千法門。出世間無量百千法門。莫不洞明無礙。廓徹無違。故號三界大師十方慈父。今儒者。尚不自識本心。豈能以心觀物哉。又曰。蓋不識自心。則其本已失。安能觀物明理哉。又曰。虞書曰。人心惟危。道心惟微。惟精惟一。允執厥中者。此心學之源也。人心妄想也。由執著顛倒故危。道心天理也。非思議之所能及故微。精者不昧。一者不雜。由無思故不昧。無為故不雜。乃能盡其至誠。固守此中道也。中者。即中庸之中。在心而不在物。在內而不在外。子思所謂喜怒哀樂未發者是也。子思但以情識未動。即是中義。與吾佛一念無生之理相近。止欠悟耳。儒者釋中曰。不偏不倚。無過不及。乃已發中節之和也。便違子思之意矣。蓋喜怒哀樂未發之時。無有形相可見。豈有偏倚過與不及之事乎。又曰。彼既不知觀心之妙。徒欲以遍計之妄心。觀物以窮理。譬如塵鏡未磨。水漩未止。擬求鑒物。未之有也。自不知此理在內。惟務外求。故。學解益多。去道愈遠矣。又曰。一日觀心證理。則天
【現代漢語翻譯】 現代漢語譯本： 太奇妙了，我現在普遍見到一切眾生，都具有如來（Tathagata，佛的稱號之一）的智慧和功德相好，只是因為虛妄的念頭和執著，而不能證得。因為人們迷惑于這個心體，不知道反過來向內尋求，向外被六塵（色、聲、香、味、觸、法）所迷惑，向內產生昏沉和掉舉兩種毛病。因此，變得侷促無知，產生偏頗怪異的見解。只有佛如來，反觀自己的心，頓時領悟到本來的自性，成就無上正等正覺。所以，對於世間無量百千種法門，出世間無量百千種法門，沒有不通透明白的，沒有不廣大透徹而沒有違背的。所以被稱為三界大師、十方慈父。現在儒者，尚且不能認識自己的本心，怎麼能夠用心來觀察事物呢？ 又說，因為不認識自己的心，那麼根本就已經喪失了，怎麼能夠觀察事物，明白道理呢？又說，《虞書》上說：『人心是危險的，道心是微妙的，只有精純專一，真誠地保持中正之道。』這是心學的源頭啊。人心是虛妄的念頭，因為執著顛倒所以危險。道心是天理，不是思議所能達到的所以微妙。精純就是不昏昧，專一就是不雜亂。因為沒有思慮所以不昏昧，沒有作為所以不雜亂，才能盡到最真誠的心意，牢固地守住這個中道。中，就是中庸的中，在於心而不在於物，在於內而不在於外，是子思所說的喜怒哀樂沒有發生的時候。子思只是認為情感意識沒有發動，就是中義，與我們佛家一念不生的道理相近，只是缺少了頓悟而已。儒者解釋中說：『不偏不倚，無過無不及』，乃是已經發動的符合節度的和諧。就違背了子思的意思了。因為喜怒哀樂沒有發動的時候，沒有形相可見，哪裡有偏頗、過分和不及的事情呢？ 又說，他們既然不知道觀心的妙用，只是想用普遍計度的虛妄心，觀察事物來窮究道理，譬如灰塵覆蓋的鏡子沒有擦拭，水中的漩渦沒有停止，想要用它來照鑒物體，是不可能的。自己不知道這個道理在內心，只是致力於向外尋求。所以，學到的知識越多，離道就越遠了。 又說，一旦觀心證悟了真理，那麼天地（指宇宙）
【English Translation】 English version: How marvelous! I now universally see that all sentient beings possess the wisdom and virtuous characteristics of the Tathagata (one of the titles of the Buddha), but they are unable to realize it due to their deluded thoughts and attachments. This is because people are deluded by this mind-essence, not knowing to seek within, being outwardly惑by the six sense objects (form, sound, smell, taste, touch, and dharma), and inwardly generating the two sicknesses of dullness and agitation. Therefore, they become narrow-minded and ignorant, producing biased and strange views. Only the Buddha Tathagata, by turning inward to observe his own mind, instantly awakens to his original nature, attaining Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment). Therefore, regarding the countless hundreds of thousands of Dharma doors in the world and the countless hundreds of thousands of Dharma doors beyond the world, there is nothing that he does not understand clearly and completely, nothing that is not vast, thorough, and without contradiction. Therefore, he is called the Great Teacher of the Three Realms and the Compassionate Father of the Ten Directions. Now, Confucian scholars cannot even recognize their own original mind, how can they use the mind to observe things? It is also said that because one does not recognize one's own mind, the root is already lost. How can one observe things and understand principles? It is also said that the Book of Yu says: 'The human mind is perilous, the mind of the Tao is subtle. Only by being refined and unified, can one sincerely hold to the middle way.' This is the source of the study of the mind. The human mind is deluded thought, dangerous because of attachment and inversion. The mind of the Tao is heavenly principle, subtle because it cannot be reached by thought. Refined means not being obscured, unified means not being mixed. Because there is no thought, it is not obscured; because there is no action, it is not mixed. Only then can one exhaust one's utmost sincerity and firmly hold to this middle way. Middle refers to the middle of the Doctrine of the Mean, it is in the mind and not in things, it is within and not without, it is what Zisi (a Confucian philosopher) called the state before joy, anger, sorrow, and pleasure arise. Zisi simply considers that the emotions and consciousness have not yet moved, which is the meaning of the middle, which is close to the Buddhist principle of no arising of a single thought, only lacking enlightenment. Confucian scholars explain the middle as 'not biased, not leaning, neither excessive nor deficient,' which is the harmony of moderation that has already been expressed. This violates the meaning of Zisi. Because when joy, anger, sorrow, and pleasure have not yet arisen, there is no form to be seen, how can there be matters of bias, excess, and deficiency? It is also said that since they do not know the wonderful function of observing the mind, they only want to use the mind of universal calculation and delusion to observe things in order to exhaust principles, like a dusty mirror that has not been polished, or a whirlpool in the water that has not stopped, trying to use it to reflect objects is impossible. Not knowing that this principle is within, they only strive to seek outward. Therefore, the more knowledge they learn, the further they go from the Tao. It is also said that once one observes the mind and realizes the truth, then heaven and earth (referring to the universe)
下萬物萬事之理。皆貫通焉。夫子亦曰。一日克己復禮。天下歸仁焉。則亦求其在內者矣。
其內教外教辯略曰。教有內外不同故。造理有淺深之異。求之於內。心性是也。求之於外。學解是也。故心通則萬法皆融。著相則目前自昧。嗚呼。外求之失。斯為甚矣。今儒學之弊。浮華者。固以辭章為事。純實者。亦不過以文義為宗。其視心學。則皆惘然也。宋之大儒。深知其病。又知吾心上工夫為有本。是當敦本抑末。以斥其言語文字之非。可也。何自為矛盾歟。又曰。昔者聖人。皆以內學為本。而推其用於外。後世文儒務外。遂不知有心學之源。乃以學解為事。惟宋河南之學。始言性理。而有實踐之跡。然但知心之用。而不究心之體。遂不知養未發之中。又昧太極之理。在兩儀未判之先。或以物理為性理故。本末體用。於是乎不明。而堯舜周孔之道微矣。又曰。悟則謂之內。解則謂之外。此內教外教。所以不同也。儒者。專用力于外。凡知解所不能及者。不復窮究故。不知允執厥中之道。天理流行之處。皆在思慮不起。物慾淨盡之時。履踐雖專。終不入聖人之域矣。
其作用是性解略曰。大覺無思。乃遍知於世界。識情有著。徒妄起于塵勞。佛與眾生。本同一體。但因迷悟。見有殊途。佛性只在眼耳鼻舌
【現代漢語翻譯】 現代漢語譯本：下及萬物萬事的道理，都貫穿融通於『內』。孔子也說過，『一日克己復禮，天下歸仁焉』（《論語·顏淵》），也是求索那內在的東西啊。
《其內教外教辯略》中說：『教』有內外之分，所以探求真理有深淺的不同。向內求，就是心性；向外求，就是學問理解。所以心通達了，萬法都能融合；執著于表象，眼前就會被矇蔽。唉，向外求的弊端，實在太嚴重了！現在儒學的弊病，浮誇的人，只把辭藻文章當作事情；純樸實在的人，也不過把文字義理當作根本。他們看待心學，都是茫然不知的。宋朝的大儒，深深知道這個弊病，又知道在『吾心』上下功夫才是根本。應當重視根本，抑制末節，來駁斥那些空洞的言語文字，是可以的。為什麼自己反而矛盾呢？』
又說：『從前聖人，都以內學為根本，而推及到外在的應用。後世的文人儒士致力於外在，於是不知道有心學的源頭，就只把學問理解當作事情。只有宋朝河南（指程顥、程頤的理學）的學派，開始談論性理，並且有實踐的痕跡。然而只知道心的作用，而不探究心的本體，於是不知道涵養未萌發的中和狀態，又不明瞭太極的道理，在陰陽兩儀未分開之前（的狀態）。或者把物理當作性理，所以本末體用，因此就不明白了，而堯舜周孔的道義就衰微了。』
又說：『領悟就叫做『內』，理解就叫做『外』，這就是內教和外教不同的地方。儒者，專門致力於外在，凡是知識理解所不能達到的，就不再深入探究，所以不知道允執厥中的道理。天理執行的地方，都在思慮不起，物慾完全消除的時候。即使實踐很專一，最終也不能進入聖人的境界啊。』
《其作用是性解略》中說：『大覺沒有思慮，就能普遍知曉世界；識情有了執著，只會徒然生起塵世的煩惱。佛與眾生，本來就是一體，只是因為迷惑和覺悟，顯現出不同的道路。佛性只在眼耳鼻舌……』
【English Translation】 English version: The principles underlying all things and events are all interconnected within. Confucius also said, 'If a man can for one day subdue himself and return to propriety, all under heaven will submit to him.' (Analects, Yan Yuan), which also seeks what is within.
《Its Internal and External Teachings Briefly Explained》 states: 'Teachings have internal and external differences, so the pursuit of truth has different depths. Seeking within is about the nature of the mind; seeking without is about learning and understanding. Therefore, when the mind is clear, all laws can be integrated; when attached to appearances, the present is obscured. Alas, the loss of seeking externally is very serious! The current ills of Confucianism are that superficial people only regard rhetoric as important, and even those who are pure and sincere only regard textual meaning as fundamental. They are all ignorant of the study of the mind. The great Confucians of the Song Dynasty (960-1279) deeply understood this problem and knew that working on 'our mind' is fundamental. It is appropriate to emphasize the root and suppress the branches to refute their empty words and writings. Why contradict oneself?'
It also says: 'In the past, sages all took internal learning as the foundation and extended its use to the external. Later generations of scholars focused on the external and did not know the source of mind learning, so they only regarded learning and understanding as important. Only the school of Henan (referring to the Neo-Confucianism of Cheng Hao and Cheng Yi) in the Song Dynasty (960-1279) began to talk about nature and principle and had traces of practice. However, they only knew the function of the mind and did not investigate the substance of the mind, so they did not know how to cultivate the state of equilibrium before it is aroused, and they did not understand the principle of Taiji (the Supreme Ultimate) before the separation of Yin and Yang. Or they regarded physical principles as the principles of nature, so the root and branch, substance and function, were not clear, and the Way of Yao, Shun, Zhou (1046-256 BC), and Confucius became obscure.'
It also says: 'Enlightenment is called 'internal,' and understanding is called 'external.' This is the difference between internal and external teachings. Confucianists focus solely on the external, and they do not delve deeper into what knowledge and understanding cannot reach, so they do not know the principle of holding the middle course. The place where heavenly principles operate is when thoughts do not arise and material desires are completely eliminated. Even if practice is dedicated, it will never enter the realm of the sage.'
《Its Function is Briefly Explained by Understanding Nature》 states: 'Great enlightenment has no thought and can universally know the world; emotional consciousness has attachments and only vainly arises from worldly troubles. Buddhas and sentient beings are originally one, but because of delusion and enlightenment, different paths appear. Buddha-nature is only in the eyes, ears, nose, tongue...'
之間。妙用不離見聞覺知之際。直是一塵不受。一法不捨。名為直至道場。頓見本來面目。又曰。經云。如我按指。海印發光。汝暫舉心。塵勞先起。若無心體會。則森羅萬象。一鑒昭然。此按指發光。所謂一念不生全體現也。若說是性。即是認著影子。使毫釐繫念。瞥爾情生。業相宛然。仍前迷倒。此舉心塵起。所謂六根才動。被云遮也。到此著力不得。又曰。三代而上。未有佛可名。惟聖帝繼天立極。推本于天。言人得此明覺知理。于天故曰。天命之謂性。性者。言人皆以此明覺為體也。率依此覺性。而常不昧。謂之道。修者。即養其喜怒哀樂未發之中也。中者。私慾未起之時。純乎天理者也。私慾未起。則無思無為。寂然不動。寂者。誠也。至誠無思。故曰。道不可須臾離也。繼之以戒謹恐懼。不睹不聞之際。不使隱微之或動。皆是養此未發之中。常覺不昧故。發為中節之和。則仁義禮智。不待思而中矣。斯所以為教后章。言誠者寂也。明者覺也。寂而覺。曰天之道。覺而寂。曰人之道。皆修道之義也。又曰。聖人得此理。乃立世間治教之法。吾佛得此理。乃立世間出世間解脫之法。儒門但明天人之道。吾佛則明四聖六凡之道。若盡天人之道。則可以趨佛道矣。其于性理不明。則天人之理。有所不明。又安能究
【現代漢語翻譯】 現代漢語譯本： 之間。妙用不離見聞覺知之際。直是一塵不受，一法不捨，名為直至道場，頓見本來面目。又說，經中說：『如我按指，海印發光，汝暫舉心，塵勞先起。』若無心體會，則森羅萬象，一鑒昭然。此按指發光，所謂一念不生全體現也。若說是性，即是認著影子，使毫釐繫念，瞥爾情生，業相宛然，仍前迷倒。此舉心塵起，所謂六根才動，被云遮也。到此著力不得。又說，夏商周三代（約公元前2070年—公元前256年）而上，未有佛可名，惟聖帝繼天立極，推本于天，言人得此明覺知理，于天故說：『天命之謂性。』性者，言人皆以此明覺為體也。率依此覺性，而常不昧，謂之道。修者，即養其喜怒哀樂未發之中也。中者，私慾未起之時，純乎天理者也。私慾未起，則無思無為，寂然不動。寂者，誠也。至誠無思，故說：『道不可須臾離也。』繼之以戒謹恐懼，不睹不聞之際，不使隱微之或動，皆是養此未發之中，常覺不昧故。發為中節之和，則仁義禮智，不待思而中矣。斯所以為教后章，言誠者寂也，明者覺也，寂而覺，曰天之道，覺而寂，曰人之道，皆修道之義也。又說，聖人得此理，乃立世間治教之法。吾佛得此理，乃立世間出世間解脫之法。儒門但明天人之道，吾佛則明四聖六凡之道。若盡天人之道，則可以趨佛道矣。其于性理不明，則天人之理，有所不明，又安能究
【English Translation】 English version: Between. The wonderful function is inseparable from the moment of seeing, hearing, perceiving, and knowing. It is simply not accepting a single speck of dust and not abandoning a single dharma. This is called directly reaching the Bodhimanda (place of enlightenment), instantly seeing one's original face. Furthermore, it is said, 'The Sutra says: 'As I press my finger, the Samudramudra (ocean seal) radiates light; if you even momentarily raise a thought, worldly afflictions immediately arise.' If you do not comprehend with a mind free from thought, then all phenomena in the universe will be clearly reflected in a mirror. This pressing of the finger and radiating light is what is meant by 'a single thought not arising, the entire substance manifests.' If you say it is the nature, then you are clinging to the shadow, causing the slightest attachment to arise, and with a fleeting emotion, karmic appearances vividly appear, and you are still confused and upside down as before. This raising of a thought and the arising of dust is what is meant by 'as soon as the six senses stir, they are covered by clouds.' At this point, you cannot exert any effort. Furthermore, it is said, 'Before the Three Dynasties (Xia, Shang, and Zhou dynasties, approximately 2070 BCE - 256 BCE), there was no Buddha to be named. Only the sage emperors continued the mandate of Heaven and established the ultimate standard, tracing back to Heaven. It is said that people obtain this clear awareness and understanding of principle from Heaven, therefore it is said, 'What Heaven ordains is called nature.' Nature means that people all take this clear awareness as their essence. Following this awakened nature and constantly not being obscured is called the Dao (the Way). Cultivation means nourishing the state before the emotions of joy, anger, sorrow, and pleasure arise. 'Before arising' means the time before selfish desires arise, when one is purely in accordance with heavenly principles. When selfish desires have not arisen, there is no thought and no action, only stillness and non-movement. Stillness is sincerity. Utmost sincerity is without thought, therefore it is said, 'The Dao cannot be separated from for even a moment.' Continuing with vigilance and fear, in moments of not seeing and not hearing, not allowing even subtle movements to arise, all of this is nourishing the state before arising, constantly being aware and not obscured. When it manifests as harmony in accordance with the proper measure, then benevolence, righteousness, propriety, and wisdom will be in accordance without the need for thought. This is why the later chapters of the teachings say that sincerity is stillness, and clarity is awareness. Stillness and awareness is called the Dao of Heaven, and awareness and stillness is called the Dao of Man, both of which are the meaning of cultivating the Dao. Furthermore, it is said, 'Sages obtain this principle and establish the laws of governance and teaching in the world. Our Buddha obtains this principle and establishes the laws of liberation in the world and beyond. Confucianism only clarifies the Dao of Heaven and Man, while our Buddha clarifies the Dao of the Four Saints and the Six Realms. If one fully understands the Dao of Heaven and Man, then one can approach the Buddha Dao. If one is unclear about the principle of nature, then the principle of Heaven and Man will be unclear, and how can one thoroughly investigate
佛氏之理乎。士。識遠材全。深達法相。議論縱橫無礙。剖發幽覗直明心宗。而辭旨尤善巧精妙。其曰續原教。亦可謂克纘鐔津之緒者哉。
鑷工張生
諱德。鄞之下水人。世為大慈供堂。隨眾聽法有省。值大雪。有團雪作佛形像。眾皆述偈。生亦隨佔一偈曰。一華擎出一如來。六出團團笑臉開。識得髑髏元是水。摩尼宮裡不投胎。
續燈正統卷四十二(終)
【現代漢語翻譯】 現代漢語譯本： 這是關於佛法的道理嗎？這位先生學識淵博，才能全面，深刻通達佛法的表相。議論縱橫無礙，剖析深奧的道理，直指明心見性的宗旨。而且言辭旨意尤其善於運用技巧，精妙無比。他所說的繼承原始佛教的教義，也可以說是能夠繼承鐔津（此處指佛法）的遺緒的人啊。
鑷工張生
名諱為德，是鄞縣下水人。世代為大慈寺提供齋飯。跟隨眾人聽法有所領悟。遇到大雪，有人堆雪作成佛的形象。眾人都作偈頌，張生也隨之作了一首偈頌說：『一朵雪花托舉出一個如來（Tathagata，如來），六角雪花團團簇簇，笑臉盛開。認識到頭顱原本就是水做的，在摩尼宮（Mani Palace，寶珠形成的宮殿，比喻清凈的佛土）里就不需要投胎轉世。』
《續燈正統》卷四十二（終） English version: Is this the principle of Buddha's teachings? This gentleman is knowledgeable and talented, deeply understanding the characteristics of Dharma. His arguments are unhindered and insightful, directly pointing to the essence of the mind. Moreover, his words and intentions are particularly skillful and exquisite. His statement about continuing the original teachings can be said to be a person who can inherit the legacy of Tan-jin (referring to the Buddha's teachings here).
Zhang Sheng, the Tweezers Craftsman
His given name was De, and he was from Xia Shui in Yin County. His family provided meals for the Great Compassion Temple for generations. He gained some understanding while listening to the Dharma with the crowd. During a heavy snowfall, someone made a Buddha image out of snow. Everyone composed verses, and Zhang Sheng also composed one, saying: 'A snowflake holds up a Tathagata (Tathagata, Thus Come One), the six-pointed snowflakes are clustered together, smiling faces blooming. Knowing that the skull is originally made of water, there is no need to be reborn in the Mani Palace (Mani Palace, a palace formed by precious jewels, a metaphor for the pure Buddha land).'
Continuation of the Lamp, Zhengtong Reign, Volume 42 (End)
【English Translation】 English version: Is this the principle of Buddha's teachings? This gentleman is knowledgeable and talented, deeply understanding the characteristics of Dharma. His arguments are unhindered and insightful, directly pointing to the essence of the mind. Moreover, his words and intentions are particularly skillful and exquisite. His statement about continuing the original teachings can be said to be a person who can inherit the legacy of Tan-jin (referring to the Buddha's teachings here).
Zhang Sheng, the Tweezers Craftsman
His given name was De, and he was from Xia Shui in Yin County. His family provided meals for the Great Compassion Temple for generations. He gained some understanding while listening to the Dharma with the crowd. During a heavy snowfall, someone made a Buddha image out of snow. Everyone composed verses, and Zhang Sheng also composed one, saying: 'A snowflake holds up a Tathagata (Tathagata, Thus Come One), the six-pointed snowflakes are clustered together, smiling faces blooming. Knowing that the skull is originally made of water, there is no need to be reborn in the Mani Palace (Mani Palace, a palace formed by precious jewels, a metaphor for the pure Buddha land).'
Continuation of the Lamp, Zhengtong Reign (1436-1449), Volume 42 (End)