X84n1585_續燈存稿
卍新續藏第 84 冊 No. 1585 續燈存稿
No. 1585
續燈存稿卷第一
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
臨濟宗
大鑒下第十八世
天童華禪師法嗣
慶元府天童密庵咸杰禪師
福州鄭氏子。母夢廬山老僧入舍而生。自幼穎悟。出家為僧不憚遊行。遍參知識后謁應庵于衢之明果。庵孤硬難入屢遭呵。一日入室次。庵問如何是正法眼。師遽曰破沙盆。庵頷之。逾季辭回省親。庵送以偈曰。大徹投機句。當陽廓頂門。相從今四載。徴詰洞無痕。雖未付缽袋。氣宇吞乾坤。卻把正法眼。喚作破沙盆。此行將省覲。切忌便躲跟。吾有末後句。待歸要汝遵。后出世衢之烏巨。次遷祥符蔣山華藏。未幾詔住徑山。復遷靈隱𣆶居太白。僧問虛空消殞時如何。師曰罪不重科。上堂。牛頭橫說豎說。不知有向上關棙子。有般漆桶輩東西不辨南北不分。便問如何是向上關棙子。何異開眼尿床。華藏有一轉語。不在向上向下。千手大悲摸索不著。雨寒無處曬㫰。今日普請佈施大眾。良久曰。達磨大師無當門齒。上堂。世尊不說說。拗曲作直。迦葉不聞聞。望空啟告。馬祖即心即佛。懸羊頭賣狗肉。趙州勘庵主。貴買賤賣分文
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 84 冊 No. 1585 續燈存稿
No. 1585
續燈存稿卷第一
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
臨濟宗
大鑒下第十八世
天童華禪師法嗣
慶元府（今浙江寧波）天童密庵咸杰禪師
福州鄭氏之子。母親夢見廬山的老僧進入家中而生。自幼聰慧穎悟。出家為僧不怕勞苦。遍參各位知識后，在衢州明果寺拜見應庵禪師。應庵禪師的教法孤峻難入，屢次遭到呵斥。一日入室請益時，應庵禪師問：『如何是正法眼？』禪師立刻回答：『破沙盆。』應庵禪師點頭認可。過了一個季度，（禪師）告辭回去探望父母。應庵禪師作偈相送說：『大徹大悟，投機之句，在當陽之處廓清頂門。跟隨我今有四年，考察詰問洞然無痕。雖然沒有交付衣缽，氣宇卻能吞吐乾坤。竟然把正法眼，叫做破沙盆。此行將要省親，切記不要躲躲閃閃。我還有末後一句，等待你回來要你遵循。』後來（密庵咸杰禪師）出世，住持衢州的烏巨寺，之後遷往祥符寺、蔣山華藏寺。不久，奉詔住持徑山寺，又遷往靈隱寺，暫居太白山。有僧人問：『虛空消殞時如何？』禪師說：『罪不重科。』（意為：即使虛空消亡，也不會加重你的罪責。）上堂說法時說：『牛頭法融禪師橫說豎說，卻不知還有向上的一道關卡。有那些漆桶一般的人，東西不辨，南北不分，便問如何是向上關棙子？這和睜著眼睛在床上尿尿有什麼區別？華藏寺有一句轉語，不在向上，也不在向下，千手大悲菩薩也摸索不著。陰雨寒冷無處曬太陽。今日普請大眾佈施。』良久后說：『達磨大師沒有當門牙。』上堂說法時說：『世尊不說說，（是）拗曲作直。迦葉不聞聞，（是）望空啟告。馬祖說即心即佛，（是）懸羊頭賣狗肉。趙州勘破庵主，（是）貴買賤賣，分文不值。』
【English Translation】 English version 卍 New Continued Tripitaka, Volume 84, No. 1585, Continued Records of the Lamp
No. 1585
Continued Records of the Lamp, Volume 1
Compiled by Shramana Tongwen of Dongwu, Successor of the Ancestors, Ming Dynasty (1368-1644)
Collected by Shi Pei, Layman of Lize, Huating
Linji School
18th Generation from Dajian Huineng (Sixth Ancestor)
Dharma Successor of Chan Master Tiantong Hua
Chan Master Mi'an Xianjie of Tiantong Temple, Qingyuan Prefecture (Now Ningbo, Zhejiang)
Son of the Zheng family of Fuzhou. His mother dreamed of an old monk from Mount Lu entering her house, and he was born. He was intelligent from a young age. He left home to become a monk and did not fear hardship. After visiting various teachers, he visited Chan Master Ying'an at Mingguo Temple in Quzhou. Ying'an's teachings were stern and difficult to grasp, and he was often scolded. One day, during a private interview, Ying'an asked: 'What is the Eye of the True Dharma?' The Chan Master immediately replied: 'A broken sand basin.' Ying'an nodded in approval. After a quarter of a year, (the Chan Master) bid farewell to visit his parents. Ying'an sent him off with a verse, saying: 'Great enlightenment, a well-timed phrase, clears the crown of the head in the open. I have been with you for four years now, and your examination reveals no flaws. Although I have not given you the robe and bowl, your spirit can swallow the universe. You actually call the Eye of the True Dharma a broken sand basin. This trip is to visit your parents, remember not to be evasive. I have a final word, waiting for you to return and follow it.' Later, (Chan Master Mi'an Xianjie) emerged into the world, residing at Wuju Temple in Quzhou, and then moved to Xiangfu Temple and Huazang Temple on Jiang Mountain. Soon after, he was ordered to reside at Jingshan Temple, and then moved to Lingyin Temple, temporarily residing on Mount Taibai. A monk asked: 'What happens when emptiness vanishes?' The Chan Master said: 'The sin is not doubly punished.' (Meaning: Even if emptiness vanishes, your sins will not be increased.) During a Dharma talk, he said: 'Chan Master Niutou Farong speaks horizontally and vertically, but does not know that there is an upward gate. There are those who are like lacquer buckets, unable to distinguish east from west or north from south, and ask what the upward gate is? What is the difference between opening your eyes and wetting the bed? Huazang Temple has a turning phrase that is neither upward nor downward, and even the Thousand-Armed Great Compassion Bodhisattva cannot find it. It is rainy and cold with no place to sunbathe. Today, I ask everyone to give alms.' After a long pause, he said: 'Bodhidharma has no front teeth.' During a Dharma talk, he said: 'The World Honored One speaks without speaking, (which is) bending the crooked to make it straight. Kashyapa hears without hearing, (which is) reporting to emptiness. Mazu said that the mind is Buddha, (which is) hanging a sheep's head and selling dog meat. Zhao Zhou examined the abbot, (which is) buying dear and selling cheap, not worth a penny.'
不值。祇如文殊是七佛之師因甚出女子定不得。河天月暈魚分子。槲葉風微鹿養茸。上堂。卓拄杖。迷時祇迷者個。復卓一下。悟時祇悟者個。直饒迷悟雙忘。糞掃堆頭重添擸𢶍。莫有向東涌西沒全機獨脫處道得一句底么。若道不得。華藏自道去也。擲拄杖。三十年後。上堂。舉金峰和尚示眾曰。老僧二十年前有老婆心。二十年後無老婆心。時有僧問如何是二十年前有老婆心。峰曰問凡答凡問聖答聖。曰如何是二十年後無老婆心。峰曰問凡不答凡問聖不答聖。師曰。烏巨當時若見。但冷笑兩聲。者老漢忽若瞥地。自然不墮凡聖窠臼。上堂。舉婆子燒庵話。師曰。者個公案叢林中少有拈提者。今日杰上座裂破面皮。不免納敗一上也要諸方簡點。乃召大眾。者婆子洞房深穩水泄不通。偏向枯木上糝華。寒灰中發焰。個僧孤身迥迥慣入洪濤。等閑坐斷潑天潮。到底身無涓滴水。子細簡點將來。敲枷打鎖則不無。二人若是。佛法未夢見在。烏巨與么提持畢竟意歸何處。良久。一把柳絲收不得。和煙搭在玉欄干。上堂。動弦別曲。葉落知秋。舉一明三。目機銖兩。如王秉劍殺活臨時。猶是無風匝匝之波。向上一路千聖把手。共行合入泥犁地獄。正當與么時合作么生。江南兩浙。春寒秋熱。上堂。盡乾坤大地喚作一句子。擔枷帶鎖
。不喚作一句子。業識茫茫。兩頭俱透脫。凈裸裸。赤灑灑。沒可把。達磨一宗掃土而盡。所以雲門大師道盡乾坤大地無纖毫過患猶是轉句。不見一法始是半提。更須知有全提底時節。大小云門劍去久矣方乃刻舟。后示寂塔于寺之中峰。
衢州光孝百拙善登禪師
和州烏江閔氏子。僧問。世尊生下。一手指天一手指地曰天上天下唯吾獨尊。意旨如何。師曰一人傳虛萬人傳實。僧曰。有意氣時添意氣。不風流處也風流。師曰讚歎也讚歎不及。僧曰。只如雲門大師道。我當時若見。一棒打殺與狗子吃。貴圖天下太平。畢竟具什麼眼目。師曰腦後薦取。上堂。白日鬧浩浩。夜后靜悄悄。長廊走波波。步步無欠少。不識主人翁。全身入荒草。撞著傅大士。問訊維摩老。臥疾毗耶城。幾個知天曉。若是過量人。不向那邊討。為什麼如此。喝一喝。下坡不走。快便難逢。
南書記者
福州人。久依應庵。于趙州狗子無佛性話豁然契悟。有偈曰。狗子無佛性。羅睺星入命。不是打殺人。被人打殺定。庵稱其脫略。紹興末示寂于歸宗。
侍郎李浩居士
字德遠。號正信。幼閱首楞嚴。如遊舊國志而不忘。后造明果投誠入室。應庵揕其胸曰侍郎死後向甚麼處去。士駭然汗下。庵喝出。士退參。不旬
【現代漢語翻譯】 現代漢語譯本： 不叫做一句子。業識（佛教術語，指行為、思想等）茫茫。兩頭都透脫。凈裸裸，赤灑灑，沒什麼可把握。達摩（菩提達摩，禪宗始祖）一宗被掃蕩乾淨。所以雲門大師說，盡乾坤大地沒有絲毫過錯，仍然是轉句。不見一法才是半提。更要知道有全提的時候。大小云門劍過去很久了，才來刻舟求劍。後來在寺中的山峰建塔示寂。
衢州光孝百拙善登禪師
和州烏江閔氏之子。有僧人問：『世尊（釋迦牟尼佛）出生時，一手指天，一手指地，說天上天下唯我獨尊，意旨如何？』禪師說：『一人傳虛，萬人傳實。』僧人說：『有意氣時添意氣，不風流處也風流。』禪師說：『讚歎也讚歎不及。』僧人說：『就像雲門大師說的，我當時如果見到，一棒打殺餵狗，爲了天下太平，到底有什麼樣的眼目？』禪師說：『腦後薦取。』上堂說法：『白日鬧浩浩，夜晚靜悄悄。長廊走波波，步步無欠少。不識主人翁，全身入荒草。撞著傅大士（傅翕，南北朝時期的居士），問訊維摩老（維摩詰，佛教在家菩薩）。臥病毗耶城（古印度城市名），有幾個知道天亮？若是過量人，不向那邊討。』為什麼這樣說？喝一聲。下坡不走，快便難逢。
南書記者
福州人。長期依止應庵禪師。對於趙州（趙州從諗禪師）『狗子無佛性』的話豁然開悟。作偈說：『狗子無佛性，羅睺星入命。不是打殺人，被人打殺定。』應庵禪師稱讚他脫略。紹興（南宋年號，1131-1162）末年，在歸宗寺示寂。
侍郎李浩居士
字德遠，號正信。年幼時閱讀《首楞嚴經》（《大佛頂首楞嚴經》），就像遊覽舊國，志向不忘。後來拜訪明果禪師，投誠入室。應庵禪師揕其胸口說：『侍郎死後向什麼地方去？』李浩驚駭汗下。應庵禪師喝斥而出。李浩退下參悟，不到十天
【English Translation】 English version: It is not called a single phrase. The karmic consciousness (Buddhist term, referring to actions, thoughts, etc.) is vast and boundless. Both ends are completely penetrated. Utterly naked, completely bare, with nothing to grasp. The lineage of Bodhidharma (the founder of Zen Buddhism) is swept away completely. Therefore, Great Master Yunmen said that even if the entire universe and earth have no fault whatsoever, it is still a turning phrase. Not seeing a single dharma is only half a lift. One must also know that there is a time for a complete lift. The Great and Small Yunmen swords have passed long ago, and only now do they carve a boat to seek the sword. Later, a pagoda was built in the mountain peak of the temple to mark his passing.
Zen Master Baizhuo Shandeng of Guangxiao Temple in Quzhou
He was a son of the Min family in Wujiang, Hezhou. A monk asked, 'When the World-Honored One (Shakyamuni Buddha) was born, he pointed one finger to the sky and one finger to the earth, saying, 'Above the heavens and below the heavens, I alone am the honored one.' What is the meaning of this?' The Master said, 'One person transmits falsehood, ten thousand people transmit truth.' The monk said, 'When there is spirit, add spirit; even in an unromantic place, there is romance.' The Master said, 'Praise, even praise is not enough.' The monk said, 'Just like Great Master Yunmen said, 'If I had seen him then, I would have struck him dead with a stick and fed him to the dogs, for the sake of peace in the world.' What kind of eyes does he have?' The Master said, 'Recommend it from behind the head.' Ascending the hall to preach: 'The daytime is noisy and bustling, the night is quiet and still. Walking back and forth in the long corridor, every step is without lack. Not recognizing the master, the whole body enters the wilderness. Encountering Layman Fu (Fu Xi, a lay Buddhist during the Northern and Southern Dynasties), greeting Elder Vimalakirti (Vimalakirti, a lay Bodhisattva in Buddhism). Lying ill in the city of Vaisali (an ancient Indian city), how many know the dawn? If one is an excessive person, do not seek it there.' Why is it so? A shout. Not walking downhill, quickness is hard to meet.
Recorder Nan
He was from Fuzhou. He long relied on Zen Master Ying'an. He suddenly awakened to the saying of Zhaozhou (Zen Master Zhaozhou Congshen), 'A dog has no Buddha-nature.' He composed a verse saying, 'A dog has no Buddha-nature, Rahu star enters fate. It is not killing people, but being killed by people.' Ying'an praised his detachment. At the end of the Shaoxing era (Southern Song Dynasty era, 1131-1162), he passed away at Guizong Temple.
Layman Li Hao, Vice Minister
His courtesy name was Deyuan, and his pseudonym was Zhengxin. When he was young, he read the Shurangama Sutra (the Great Buddha Crown Shurangama Sutra), as if visiting an old country, his ambition was not forgotten. Later, he visited Zen Master Mingguo and sincerely entered his room. Zen Master Ying'an struck his chest and said, 'Where will the Vice Minister go after death?' Li Hao was frightened and sweated. Zen Master Ying'an shouted him out. Li Hao retreated to contemplate, and in less than ten days
日徑躋堂奧。以偈寄同參嚴康朝曰。門有孫臏鋪。家存甘贄妻。夜眠還早起。誰悟復誰迷。有鬻胭脂者亦久參應庵。頗自負。士贈之偈曰。不塗紅粉自風流。往往禪徒到此休。透過古今圈䙡后。卻來者里吃拳頭。
教授嚴康朝居士
湖州長興人。嘗問道于薦福雪堂。及見應庵于報恩得旨。嘗有頌曰。趙州狗子無佛性。我道狗子佛性有。驀然言下自知歸。從茲不信趙州口。著精神。自抖擻。隨人背後無好手。騎牛覓牛笑殺人。如今始覺從前謬。
教忠光禪師法嗣
泉州法石中庵慧空禪師
贛州蔡氏子。春日上堂。拈拄杖卓一下。先打春牛頭。又卓一下。后打春牛尾。驚起虛空入藕絲里。釋迦無路潛蹤。彌勒急走千里。文殊卻知落處。拊掌大笑歡喜。且道歡喜個甚麼。春風昨夜入門來。便見千華生碓㭰。上堂。千家樓閣。一霎秋風。祇知襟袖涼生。不覺園林葉落。於斯薦得觸處全真。其或未然。且作寒溫相見。上堂。舉金剛經佛告須菩提。爾所國土中所有眾生若干種心如來悉知。何以故。如來說諸心皆為非心是名為心。要會么。春風得意馬蹄疾。一日看盡長安華。僧問先佛垂範禁足安居未審是何宗旨。師曰琉璃缽內拓須彌。僧便喝。師便打。
臨安府凈慈混源曇密禪師
天臺
【現代漢語翻譯】 現代漢語譯本： （日徑）禪師登堂入室。（日徑）禪師用偈語寄給同參（一起參禪的人）嚴康朝說：『門外有孫臏（戰國時期軍事家）的陣法，家裡有樂羊子妻（比喻賢德的妻子）。夜晚睡覺還早起，誰能領悟誰又迷惑？』有個賣胭脂的人也長期參拜應庵（禪師），頗為自負。有位士人贈給他一首偈語說：『不塗紅粉也自然風流，往往有禪宗弟子到此止步。透過古今的圈套之後，卻在這裡挨拳頭。』
教授嚴康朝居士
是湖州長興人。曾經向薦福雪堂請教佛法，到報恩寺拜見應庵禪師后領悟了禪意。曾經作頌說：『趙州禪師說狗子沒有佛性，我說狗子有佛性。忽然在言語下自己知道了歸宿，從此不相信趙州禪師的話。』提起精神，振作起來。跟隨在別人後面沒有好手。騎著牛找牛，笑死人。如今才覺得從前錯了。
教忠光禪師法嗣
泉州法石中庵慧空禪師
是贛州蔡氏的兒子。春天上堂說法，拿起拄杖敲一下，先打春牛頭；又敲一下，后打春牛尾。驚動虛空進入藕絲里。釋迦牟尼（佛教創始人）無路可走，隱藏軌跡；彌勒佛（未來佛）急忙逃走千里。文殊菩薩（智慧的象徵）卻知道落腳之處，拍手大笑，非常歡喜。要說歡喜的是什麼？春風昨夜進入門來，就看見千朵蓮花從石臼里生長出來。上堂說法，千家萬戶的樓閣，一陣秋風吹過，只知道衣襟袖子感到涼爽，不覺得園林里的樹葉飄落。在這裡領悟到觸處都是真理。如果還沒有領悟，就姑且用寒暄來相見。上堂說法，引用《金剛經》中佛告須菩提（佛陀的弟子）的話：『你所處的國土中所有眾生的各種心念，如來完全知道。為什麼呢？如來說各種心念都不是真正的心念，這才是真正的心念。』想要領會嗎？就像春風得意時馬蹄飛快，一天看盡長安（唐朝首都，公元618年-907年）的繁華。有僧人問：『先佛垂範，禁止外出安居，不知道是什麼宗旨？』禪師說：『在琉璃缽內開闢須彌山（佛教中的聖山）。』僧人便大喝一聲，禪師就打他。
臨安府凈慈混源曇密禪師
是天臺（山名）人。
【English Translation】 English version: Zen Master Rijing entered the hall. He sent a verse to his fellow practitioner Yan Kangchao, saying: 'Outside the door is Sun Bin's (military strategist of the Warring States period) formation, at home is the wife of Leyangzi (a metaphor for a virtuous wife). Going to bed late and rising early, who understands and who is confused?' A rouge seller, who had also been practicing with Zen Master Ying'an for a long time, was quite proud of himself. A scholar gave him a verse, saying: 'Without rouge, he is naturally charming, often Zen followers stop here. After breaking through the traps of ancient and modern times, he comes here to be punched.'
Layman Yan Kangchao, a professor
Was from Changxing, Huzhou. He once asked Xue Tang of Jianfu about Buddhism, and after seeing Zen Master Ying'an at Bao'en Temple, he understood the meaning of Zen. He once wrote a hymn saying: 'Zen Master Zhaozhou said that dogs have no Buddha-nature, I say that dogs have Buddha-nature. Suddenly, in the words, he knew where to return, and from then on he did not believe Zen Master Zhaozhou's words.' Cheer up and brace yourself. Following behind others is not a good hand. Riding a cow to find a cow is laughable. Now I realize that I was wrong before.
Dharma heir of Zen Master Jiaozhong Guang
Zen Master Huikong of Zhong'an, Fashi Temple, Quanzhou
Was the son of the Cai family in Ganzhou. On a spring day, he ascended the hall to preach, picked up his staff and struck it once, first hitting the head of the spring ox; then struck it again, hitting the tail of the spring ox. Startling the void and entering the lotus root silk. Shakyamuni (founder of Buddhism) had no way to go, hiding his tracks; Maitreya (future Buddha) hurriedly fled thousands of miles. Manjushri Bodhisattva (symbol of wisdom) knew where to land, clapped his hands and laughed, very happy. What is he happy about? The spring breeze entered the door last night, and he saw thousands of lotus flowers growing out of the mortar. Ascending the hall to preach, the pavilions of thousands of families, a gust of autumn wind, only know that the sleeves feel cool, and do not feel the leaves falling in the garden. Here, one realizes that everything is true. If you have not yet realized it, then let's meet with greetings. Ascending the hall to preach, quoting the words of the Buddha to Subhuti (Buddha's disciple) in the Diamond Sutra: 'The Tathagata knows all the various thoughts of all beings in your country. Why? The Tathagata says that all thoughts are not true thoughts, and this is true thought.' Want to understand? It's like a horse galloping fast when the spring breeze is proud, seeing all the prosperity of Chang'an (capital of Tang Dynasty, 618-907 AD) in one day. A monk asked: 'The former Buddha set an example, prohibiting going out to live in peace, I wonder what is the purpose?' The Zen master said: 'Open up Mount Sumeru (holy mountain in Buddhism) in a glass bowl.' The monk shouted loudly, and the Zen master hit him.
Zen Master Tanmi of Hunyuan, Jingci Temple, Lin'an Prefecture
Was from Tiantai (mountain name).
盧氏子。依資福道榮出家。十六圓具。習臺教。棄去參大慧于徑山。次謁雪巢一此庵元。入閩留東西禪俱不契。復叩泉南教忠俾悅眾解職歸前資。一日忠舉香嚴擊竹因緣。豁然契悟述偈呈忠。忠舉玄沙未徹話詰之無滯。忠乃囑曰子今可見妙喜矣。師秉命即往梅陽服勤四載。住後上堂。諸佛出世打劫殺人。祖師西來吹風放火。古今善知識佛口蛇心。天下衲僧自投籠檻。莫有天然氣概特達丈夫為宗門出一隻手主張佛法者么。良久曰。設有也須斬為三段。上堂。德山小參不答話。千古叢林成話霸。問話者三十棒慣能說訶說夯。時有僧出的能破的德山便打。風流儒雅。某甲話也未問。頭上著枷腳下著柙。你是那裡人。一回相見一傷神。新羅人把手笑欣欣。未跨船舷好與三十棒。依前相廝誑。混源今日恁么批判責情好與三十棒。且道是賞是罰。具參學眼者試辨看。上堂。舉雲門問僧光明寂照遍河沙因緣。師曰。平地撈魚蝦。遼天射飛鶚。跛腳老雲門。千錯與萬錯。后示寂塔于本山。
吉州青原信庵唯禋禪師
福之長樂李氏子。年十有一歲出閩依盰江禪悅廣公為童子。閱五白始獲僧服。一日廣以佛國白公五十三知識頌授諸維那。師侍其傍。聞止住林有時要見十方佛。無事閑觀一片心之句。便得要領。廣異其根利。俾還
【現代漢語翻譯】 現代漢語譯本 盧氏子。依資福道榮出家。十六歲時受具足戒。學習天臺宗的教義。後來放棄，前往徑山參訪大慧宗杲。之後又拜訪雪巢一和此庵元。進入福建，在東西禪寺都無法契合。再次前往泉南拜訪教忠，教忠非常高興他的見解，於是辭去職務，回到之前的資福寺。一天，教忠舉起香嚴智閑擊竹開悟的因緣，信庵唯禋豁然開悟，寫了一首偈呈給教忠。教忠又舉起玄沙師備未徹悟的話來詰問他，信庵對答如流，毫無滯礙。教忠於是囑咐他說：『你現在可以去見妙喜宗杲了。』信庵謹遵師命，前往梅陽，勤奮服侍四年。住持寺院後上堂說法：『諸佛出世，如同打劫殺人；祖師西來，如同吹風放火；古今的善知識，佛口蛇心；天下的衲僧，自投羅網。難道沒有天然氣概、特立獨行的丈夫，為宗門出一隻手，主張佛法嗎？』良久，又說：『即使有，也必須斬為三段。』上堂說法：『德山宣鑒小參時不回答問題，千古叢林都成了話柄。問話的人，挨三十棒，慣於說訶說夯。當時有僧人出來，能夠駁倒德山，德山便打他。真是風流儒雅。我話還沒問，頭上就戴著枷鎖，腳下就套著鐐銬。你是哪裡人？一回相見一傷神。新羅人把手笑欣欣。還沒跨上船舷，就該打三十棒。依舊互相欺騙。混源禪師今天這樣批判，責備，真是應該打三十棒。且說這是賞還是罰？具有參學眼光的人，試著辨別看看。』上堂說法：『舉雲門文偃問僧人『光明寂照遍河沙』的因緣。』信庵說：『平地撈魚蝦，遼天射飛鶚。跛腳老雲門，千錯與萬錯。』後來在本山建塔安葬。吉州青原信庵唯禋禪師 福州長樂李氏之子。十一歲時離開福建，跟隨盰江禪悅廣公做童子。過了五年才獲得僧服。一天，廣公將佛國白公所作的《五十三知識頌》交給各位維那。信庵侍立在旁邊，聽到『止住林有時要見十方佛，無事閑觀一片心』的句子，便領悟了要領。廣公認為他根器很好，讓他還俗。
【English Translation】 English version A man from the Lu family became a monk under Daorong of Zifu Temple. He received the full precepts at the age of sixteen. He studied the teachings of the Tiantai school. Later, he abandoned it and went to Jingshan to visit Dahui Zonggao (大慧宗杲, a famous Chan master). After that, he visited Xuechao Yi and Ci'an Yuan. Entering Fujian, he could not find accord in both the Eastern and Western Chan monasteries. He went to Quannan again to visit Jiaozhong, who was very pleased with his understanding, so he resigned from his position and returned to the previous Zifu Temple. One day, Jiaozhong raised the story of Xiangyan Zhixian (香嚴智閑, a Chan master) attaining enlightenment by striking bamboo, and Xin'an Weiyin (信庵唯禋, the name of the Chan master) suddenly attained enlightenment, writing a verse to present to Jiaozhong. Jiaozhong then raised the words of Xuansha Shibei (玄沙師備, a Chan master) that had not been thoroughly understood to question him, and Xin'an answered fluently without any hesitation. Jiaozhong then instructed him, 'You can now go to see Miaoxi Zonggao (妙喜宗杲, another name of Dahui Zonggao).' Xin'an respectfully obeyed the order and went to Meiyang, diligently serving for four years. After becoming the abbot of the monastery, he ascended the hall to give a Dharma talk: 'The Buddhas appearing in the world are like robbery and murder; the Patriarchs coming from the West are like blowing wind and setting fire; the good teachers of ancient and modern times have the mouths of Buddhas and the hearts of snakes; the monks of the world throw themselves into cages. Is there no man of natural spirit and extraordinary character who will lend a hand to the Chan school and advocate the Dharma?' After a long silence, he said, 'Even if there is, he must be cut into three pieces.' Ascending the hall to give a Dharma talk: 'Deshan Xuanjian (德山宣鑒, a Chan master) did not answer questions during the small Dharma talks, and the ancient monasteries have become a topic of conversation. Those who ask questions are given thirty blows, and are accustomed to saying 'ha' and 'heng'. At that time, there was a monk who came out and was able to refute Deshan, and Deshan would beat him. How elegant and refined. Before I even ask a question, I am wearing shackles on my head and fetters on my feet. Where are you from? Every time we meet, it is a heartbreak. The Silla people hold hands and smile happily. Before even crossing the舷 of the ship, they should be given thirty blows. Still deceiving each other. Today, Hunyuan (混源, likely referring to himself) criticizes and blames in this way, and should be given thirty blows. Is this a reward or a punishment? Those with the eyes of a Chan student, try to discern.' Ascending the hall to give a Dharma talk: 'Raising the story of Yunmen Wenyan (雲門文偃, a Chan master) asking a monk about the cause of 'the light of stillness shines everywhere in the Ganges.' Xin'an said, 'Fishing for shrimp in a flat land, shooting flying geese in the Liao sky. The lame old Yunmen, a thousand mistakes and ten thousand mistakes.' Later, a pagoda was built on this mountain for burial. Chan Master Xin'an Weiyin of Qingyuan in Jizhou. A man from the Li family of Changle in Fuzhou. At the age of eleven, he left Fujian and followed Chan Yue Guang Gong of Ganjiang as a novice. It took five years before he obtained monastic robes. One day, Guang Gong gave the 'Ode to the Fifty-Three Knowledgeable Ones' written by Baigong of Buddha Country to the various directors. Xin'an stood beside him, and when he heard the lines 'Stopping in the forest, sometimes wanting to see the Buddhas of the ten directions, when there is nothing to do, idly contemplating a piece of mind,' he grasped the essentials. Guang Gong thought that he had good roots and let him return to lay life.
閩謁鼓山佛心才及東禪月庵果西禪懶庵需諸老。時晦庵住龜山師往叩。一日夜半摸索凈巾次恍然大徹。黎明趨方丈通其所證。呈偈曰。業識茫茫本無所據。昨夜三更回頭一覷。一段靈光本來獨露。庵不覺解顏頷之。復出嶺見顏萬庵于番陽薦福。入室次應對敏捷。顏厲聲曰者福州子被人教壞了也。一眾駭愕。未幾復往梅陽見大慧。慧曰如何是佛。師曰覿面相逢更無別法。慧曰如何保任。師曰饑來吃飯困來打眠。既而隨大慧北還。慧一日問曰。許多人入室。幾人道得著。幾人道不著。師曰唯禋只管看。慧忽展手曰我手何似佛手。師曰天寒且請和尚通袖。慧遽打一竹篦曰且道是賞你罰你。師遂以頌發揮佛祖機緣十數則呈慧。其世尊初生曰。撞出頭來早自錯。那堪開口更稱尊。當時若解深藏舌。免得閑愁到子孫。慧為之擊節。后開法天臺真如。遷報恩豫章上藍吉州青原。所至山川改觀。僧問。三聖道我逢人則出。出則不為人。意旨如何。師曰移華兼蝶至。曰。興化道我逢人則不出。出則便為人。又作么生。師曰買石得云饒。上堂。舉僧問雲門樹雕葉落時如何。門曰體露金風。師曰。雲門袖頭打領腋下剜襟。不妨好手子細看來。未免牽絲帶線。或問報恩樹雕葉落時如何。只向他道來年更有新條在。惱亂春風卒未休。上堂。拈拄杖
【現代漢語翻譯】 現代漢語譯本： 閩地（福州）的謁鼓山佛心、才及東禪月庵果、西禪懶庵等諸位老禪師。當時晦庵禪師住在龜山，他前去拜訪。一天半夜，摸索著擦拭用的巾帕時，忽然大徹大悟。黎明時，他前往方丈室，陳述自己所證悟的境界，並呈上偈語說：『業識茫茫，本來就沒有什麼依據。昨夜三更時分，回頭一看，一段靈光本來就是獨自顯露的。』月庵禪師不由得面露笑容，點頭認可。之後，他出嶺，在番陽薦福寺拜見顏萬庵，入室請益時，應對敏捷。顏萬庵厲聲說：『你這個福州人，被人教壞了！』眾人聽了都感到驚愕。不久，他又前往梅陽拜見大慧宗杲（1089-1163）。大慧宗杲問：『如何是佛？』他回答說：『覿面相逢，更沒有其他方法。』大慧宗杲問：『如何保任？』他回答說：『饑來吃飯，困來打眠。』之後，他跟隨大慧宗杲北還。一天，大慧宗杲問：『這麼多人入室，有幾個人說得著？有幾個人說不著？』他回答說：『唯禋（專心致志）只管看。』大慧宗杲忽然伸出手說：『我的手像不像佛手？』他回答說：『天冷了，請和尚把手放在袖子里。』大慧宗杲隨即打了他一竹篦，說：『你說這是賞你還是罰你？』於是他作頌，發揮佛祖的機緣十多則，呈給大慧宗杲。其中關於世尊初生的頌是：『撞出頭來，早就錯了，哪裡還敢開口自稱尊？當時如果懂得深深藏起舌頭，免得閑愁傳到子孫。』大慧宗杲為此擊節讚歎。後來，他在天臺真如寺開法，之後又遷往報恩寺、豫章上藍寺、吉州青原寺。所到之處，山川都為之改觀。有僧人問：『三聖禪師說「我逢人則出，出則不為人」，意旨如何？』他回答說：『移華兼蝶至。』又問：『興化禪師說「我逢人則不出，出則便為人」，又作么生？』他回答說：『買石得云饒。』上堂時，他舉例說，有僧人問雲門文偃（864-949）『樹雕葉落時如何？』雲門文偃回答說：『體露金風。』他評論說：『雲門文偃袖頭打領，腋下剜襟，不妨是好手，仔細看來，未免牽絲帶線。』有人問『報恩寺樹雕葉落時如何？』他只向那人說：『來年更有新條在，惱亂春風卒未休。』上堂時，他拿起拄杖
【English Translation】 English version: The venerable elders of Min (Fuzhou), such as Foxin of Gushan, Yue'an Guo of Caishi Dongchan, and Lan'an Xu of Xichan. At that time, Hui'an was residing at Guishan, and the master went to visit him. One night, while groping for a clean cloth, he suddenly had a great enlightenment. At dawn, he went to the abbot's room and communicated his realization, presenting a verse that said: 'The karma consciousness is vast and without foundation. Last night, at the third watch, I turned my head and saw a segment of spiritual light that was originally revealed alone.' Yue'an couldn't help but smile and nod in agreement. Later, he left the mountain and met Yan Wan'an at Jianfu Temple in Fanyang. During an interview, his responses were quick and sharp. Yan Wan'an sternly said: 'You, a man from Fuzhou, have been taught badly!' The assembly was shocked. Not long after, he went to Meiyang to see Dahui Zonggao (1089-1163). Dahui asked: 'What is Buddha?' The master replied: 'Meeting face to face, there is no other method.' Dahui asked: 'How do you maintain it?' The master replied: 'When hungry, eat; when tired, sleep.' Afterwards, he followed Dahui back north. One day, Dahui asked: 'Of the many people who enter the room, how many can speak of it, and how many cannot?' The master replied: 'Wei Yin (single-mindedly) just watch.' Dahui suddenly extended his hand and said: 'What is my hand like compared to the Buddha's hand?' The master replied: 'It's cold, please put your hand in your sleeve, venerable monk.' Dahui immediately struck him with a bamboo staff and said: 'Tell me, is this a reward or a punishment?' Thereupon, he composed verses expounding on more than ten instances of the Buddha's and patriarchs' opportunities, presenting them to Dahui. Among them, the verse about the World-Honored One's birth said: 'Bumping out one's head is already a mistake, how dare one open one's mouth and call oneself honored? If one had known to deeply hide one's tongue at that time, one would have avoided idle worries for one's descendants.' Dahui praised it with admiration. Later, he opened the Dharma at Zhenru Temple on Tiantai Mountain, and then moved to Bao'en Temple, Yuzhang Shanglan Temple, and Qingyuan Temple in Jizhou. Wherever he went, the mountains and rivers were transformed. A monk asked: 'What is the meaning of what the Zen master Sansheng said, "When I meet someone, I come forth; when I come forth, I am not for the person"?' The master replied: 'Moving flowers brings butterflies.' He also asked: 'What about what the Zen master Xinghua said, "When I meet someone, I do not come forth; when I come forth, I am for the person"?' The master replied: 'Buying stones yields abundant clouds.' During a Dharma talk, he cited the example of a monk asking Yunmen Wenyan (864-949), 'What happens when the trees wither and the leaves fall?' Yunmen replied: 'The body reveals the golden wind.' The master commented: 'Yunmen sews the collar of his sleeve and cuts the lining under his arm. It doesn't matter if he is a good hand, but if you look closely, he inevitably leaves traces.' Someone asked, 'What happens when the trees wither and the leaves fall at Bao'en Temple?' He simply said to that person: 'Next year there will be new branches, disturbing the spring breeze without end.' During a Dharma talk, he picked up his staff.
。十方國土中唯有一乘法。者個是橫泉拄杖子。那個是一乘法。卓一下。千峰勢倒岳邊止。萬派聲歸海上消。紹熙三年壬子五月十九日示疾。書偈曰。末後一句覿面分付。擬議思量世諦流佈。遂跏趺而逝。羅湖瑩仲溫狀其行。
東林顏禪師法嗣
荊州公安遁庵祖珠禪師
南平人也。上堂。不是心不是佛不是物。瀝盡野狐涎。趯翻山鬼窟。平田淺草里露出焦尾大蟲。太虛寥廓中放出遼天俊鶻。阿呵呵。露風骨。等閑拈出衆人前。分明是何物。咄咄。上堂。玉露垂青草。金風動白蘋。一聲寒雁叫。喚起未惺人。
汀州報恩法演禪師
果州人。上堂。舉俱胝豎指因緣。師曰。佳人睡起懶梳頭。把得金釵插便休。大抵還他肌骨好。不塗紅粉也風流。
臨安府凈慈肯堂彥充禪師
於潛盛氏子。幼依明空院義堪為師。首參大愚宏智正堂大圓諸老。后聞東林謂眾曰。我此間別無玄妙。祇有木札羹鐵釘飯任汝咬嚼。師竊喜之。造謁陳所見。林曰據汝見處正坐在鑒覺中。師於是憤然。將從前所得底一時飏下。一日聞僧舉南泉時人見此一株華如夢相似。默有所契。乃曰打草祇要蛇驚耳。次日入室。林問那裡是巖頭密啟其意處。師曰今日捉敗者老賊。林曰達磨大師性命在汝手裡。師擬開口。驀被
【現代漢語翻譯】 現代漢語譯本：十方國土中只有一乘法。這個是橫泉的拄杖子。那個是一乘法。敲一下。千峰的氣勢倒塌，在山嶽邊停止。萬條河流的聲音歸於大海而消逝。紹熙三年（1192年）壬子五月十九日，（禪師）示現疾病，寫下偈語說：『最後一句，當面交付。如果擬議思量，就成了世俗的流佈。』於是結跏趺坐而逝。羅湖瑩仲撰寫了他的行狀。
東林顏禪師的法嗣
荊州公安遁庵祖珠禪師
南平人。上堂時說：『不是心，不是佛，不是物。瀝盡野狐的涎水，踢翻山鬼的窟穴。平坦的田地和淺草中露出焦尾的大蟲，空曠的太空中放出遼闊天空的俊鶻。阿呵呵。露出風骨。隨便拈出來在眾人面前，分明是什麼東西？咄咄。』上堂時說：『玉露垂在青草上，金風吹動白蘋。一聲寒雁叫，喚醒未覺悟的人。』
汀州報恩法演禪師
果州人。上堂時，舉俱胝豎指的因緣。禪師說：『佳人睡醒，懶得梳頭，隨便把金釵插上就算了。大抵還是因為她肌骨好，不塗紅粉也很風流。』
臨安府凈慈肯堂彥充禪師
於潛盛氏之子。小時候依照明空院的義堪為師。最初參訪了大愚宏智、正堂、大圓等老禪師。後來聽到東林禪師對大眾說：『我這裡沒有什麼玄妙，只有木札羹、鐵釘飯任你們咬嚼。』禪師暗自高興。前往拜見東林禪師，陳述自己的見解。東林禪師說：『根據你所見之處，正是坐在鑒覺中。』禪師於是憤然，將從前所得的全部拋下。一天，聽到僧人舉南泉禪師『時人見此一株華如夢相似』，默然有所契合，於是說：『打草只要蛇驚而已。』第二天入室，東林禪師問：『哪裡是巖頭密啟其意之處？』禪師說：『今日捉敗了這個老賊。』東林禪師說：『達磨大師的性命在你手裡。』禪師剛要開口，就被...
【English Translation】 English version: In the ten directions' lands, there is only the One Vehicle Dharma. This is Hengquan's staff. What is the One Vehicle Dharma? Strike it once. The force of a thousand peaks collapses, stopping at the edge of the mountains. The sound of ten thousand streams returns to the sea and vanishes. On the nineteenth day of the fifth month of the Renzi year of Shaoxi three (1192 AD), (the Chan master) manifested illness and wrote a verse saying: 'The last sentence is delivered face to face. If you deliberate and think, it becomes a worldly dissemination.' Then he sat in full lotus posture and passed away. Luohu Yingzhong composed his biography.
Successor of Chan Master Yan of Donglin
Chan Master Dunan Zuzhu of Jingzhou Gong'an
He was from Nanping. In the Dharma hall, he said: 'Not mind, not Buddha, not object. Draining the fox's saliva, overturning the mountain ghost's lair. In the flat fields and shallow grass, a burnt-tailed tiger is revealed. In the vast emptiness, a swift falcon from the Liao sky is released. Aha ha. Revealing the spirit and bones. Casually picking it out in front of everyone, what exactly is it? Tut tut.' In the Dharma hall, he said: 'Jade dew hangs on the green grass, golden wind moves the white duckweed. A cry of a cold goose awakens those who are not yet awakened.'
Chan Master Bao'en Fayan of Tingzhou
He was from Guozhou. In the Dharma hall, he cited the story of Juzhi raising a finger. The Chan master said: 'A beautiful woman wakes up and is too lazy to comb her hair, just sticks a hairpin in it. Generally, it's because her bones are good, she's charming even without rouge and powder.'
Chan Master Kentang Yanchong of Jingci Temple in Lin'an Prefecture
He was the son of the Sheng family of Yuqian. As a child, he relied on Yikan of Mingkong Temple as his teacher. He first visited the old Chan masters Dayu Hongzhi, Zheng Tang, and Da Yuan. Later, he heard Donglin Chan master say to the assembly: 'There is nothing mysterious here, only wooden tag soup and iron nail rice for you to chew.' The Chan master was secretly pleased. He went to visit Donglin Chan master and stated his views. Donglin Chan master said: 'According to what you see, you are sitting in the midst of awareness.' The Chan master was furious and threw away everything he had previously gained. One day, he heard a monk cite Nanquan Chan master's saying, 'People see this flower as if in a dream,' and he silently had an understanding, so he said: 'Beating the grass is only to startle the snake.' The next day, he entered the room, and Donglin Chan master asked: 'Where is the place where Yantou secretly revealed his meaning?' The Chan master said: 'Today, I have captured this old thief.' Donglin Chan master said: 'The life of Bodhidharma is in your hands.' The Chan master was about to speak when he was...
攔胸一拳。忽大悟。直得汗流浹背。點首自謂曰。臨濟道黃檗佛法無多子。豈虛語耶。遂述頌曰。為人須為徹。殺人須見血。德山與巖頭。萬里一條鐵。林然之。住後上堂。世尊不說說。迦葉不聞聞。卓拄杖。水流黃葉來何處。牛帶寒鴉過遠村。上堂。舉雪峰示眾曰盡大地是個解脫門把手拽不入。師曰。大小雪峰話作兩橛。盡大地是個解脫門。用拽作么。上堂。一向與么去。法堂前草深一丈。一向與么來。腳跟下泥深三尺。且道如何即是。三年逢一閏。雞向五更啼。上堂。舉卍庵先師道。坐佛床。斫佛腳。不敬東家孔夫子。卻向他鄉習禮樂。師曰。入水入泥即不無。先師爭柰寒蟬抱枯木。泣盡不回頭。卓拄杖。灼然有不回頭底。凈慈向升子里禮汝三拜。上堂。三世諸佛無中說有。䕞𦿆拾華針。六代祖師有里尋無。猿猴探水月。去此二途如何話會。儂家不管興亡事。盡日和云占洞庭。元庵受智者請引座南山。有個老魔王炯炯雙眸放電光。口似血盆呵佛祖。牙如劍樹罵諸方。幾度業風吹不動。吹得動云黃山畔。與嵩頭陀傅大士一夥破落戶依舊孟八郎。賺他無限癡男女。開眼堂堂入鑊湯。忽有個衲僧出來道既是善知識為甚麼賺人入鑊湯。只向他道非公境界。后示寂塔于寺之南庵。
婺州智者元庵真慈禪師
潼川
【現代漢語翻譯】 現代漢語譯本： 迎面就是一拳。忽然大徹大悟。頓時汗流浹背。點頭自語道：『臨濟（Linji，人名）說黃檗（Huangbo，山名，也指黃檗希運禪師）佛法沒什麼了不起的。難道是假話嗎？』於是作偈說：『為人就要徹底，殺人就要見血。德山（Deshan，人名）和巖頭（Yantou，人名），萬里如同一條鐵。』林然之（Linranzhi，人名）住持後上堂說法：『世尊（Shizun，對佛的尊稱）不說說，迦葉（Jiaye，人名，釋迦摩尼十大弟子之一）不聞聞。』拿起拄杖，『流水帶著黃葉從哪裡來？老牛帶著寒鴉經過遙遠的村莊。』上堂說法。舉雪峰（Xuefeng，山名，也指雪峰義存禪師）開示大眾說：『整個大地就是一個解脫之門，卻用手拉不開。』師說：『大小雪峰把話說成兩截。整個大地就是一個解脫之門，用得著拉嗎？』上堂說法。『一直這樣下去，法堂前草深一丈。一直這樣過來，腳跟下泥深三尺。』那麼，到底怎樣才對呢？『三年才逢一個閏年，雞在五更天啼叫。』上堂說法。舉卍庵（Wan'an，人名）先師說：『坐在佛床上，砍佛的腳。不尊敬東家的孔夫子（Kongfuzi，孔丘，儒家創始人），卻到別的地方學習禮樂。』師說：『入水入泥不是沒有，先師卻像寒蟬抱著枯木，哭盡了也不回頭。』拿起拄杖，『確實有不回頭的，凈慈（Jingci，寺名）在升子里向你禮拜三次。』上堂說法。『三世諸佛（Sanshi Zhufu，指過去、現在、未來三世的一切佛）無中生有，䕞𦿆（音kuǎi xiè，草名）拾起華針。六代祖師（Liudai Zushi，指禪宗六祖慧能）有里尋無，猿猴探取水中的月亮。』去掉這兩種途徑，又該如何說話呢？『我才不管興亡之事，整天和雲彩一起占卜洞庭湖（Dongtinghu，湖名）。』元庵（Yuan'an，人名）應智者（Zhizhe，人名）的邀請，引導他到南山（Nanshan，山名）。『有個老魔王炯炯雙眼放出電光，口像血盆呵斥佛祖，牙齒像劍樹謾罵四方。幾次業風也吹不動他，吹得動云黃山（Yunhuangshan，山名）畔。和嵩頭陀（Song Toutuo，人名）、傅大士（Fu Dashi，人名）一夥破落戶依舊是孟八郎（Meng Balang，人名）。騙得無數癡男怨女，睜眼堂堂進入鑊湯（huò tāng，地獄）。』忽然有個僧人出來說：『既然是善知識（Shanzhishi，指可以引導人們走向正道的良師益友），為什麼騙人進入鑊湯？』只對他說：『這不是你的境界。』後來在寺廟南庵的塔中圓寂。
婺州（Wuzhou，地名）智者寺元庵真慈禪師（Zhenci Chanshi）
潼川（Tongchuan，地名）
【English Translation】 English version: A punch straight to the chest. Suddenly, a great enlightenment. Immediately, sweat poured down his back. Nodding to himself, he said, 'Linji (a person's name) said that Huangbo's (a mountain's name, also refers to Chan Master Huangbo Xiyun) Buddhism was nothing special. Could it be false?' Thereupon, he composed a verse saying: 'To be a person, one must be thorough; to kill, one must see blood. Deshan (a person's name) and Yantou (a person's name), are like a single iron bar for ten thousand miles.' Linranzhi (a person's name), after becoming abbot, ascended the hall and said: 'The World-Honored One (Shizun, a respectful title for the Buddha) does not speak of speaking; Kashyapa (Jiaye, a person's name, one of Shakyamuni's ten great disciples) does not hear of hearing.' Raising his staff, 'Where do the flowing waters bring the yellow leaves from? An old ox leads a cold crow past a distant village.' Ascending the hall to preach. He cited Xuefeng (a mountain's name, also refers to Chan Master Xuefeng Yicun) instructing the assembly, saying: 'The entire earth is a door of liberation, yet one cannot pull it open with one's hands.' The master said: 'Big and small Xuefeng have split the statement into two. The entire earth is a door of liberation; what need is there to pull it?' Ascending the hall to preach. 'Going along like this, the grass in front of the Dharma hall is ten feet deep. Coming along like this, the mud under one's feet is three feet deep.' So, what is right? 'A leap year only comes every three years; the rooster crows at the fifth watch.' Ascending the hall to preach. He cited the late master Wan'an (a person's name) saying: 'Sitting on the Buddha's bed, chopping at the Buddha's feet. Not respecting the Confucian (Kongfuzi, Kong Qiu, the founder of Confucianism) of the household, yet going elsewhere to learn rituals and music.' The master said: 'Entering the water and entering the mud is not impossible, but the late master is like a cold cicada clinging to a withered tree, crying until exhausted without turning back.' Raising his staff, 'Indeed, there are those who do not turn back; Jingci (a temple's name) bows to you three times in a measuring cup.' Ascending the hall to preach. 'The Buddhas of the three worlds (Sanshi Zhufu, referring to all Buddhas of the past, present, and future) create something from nothing; 䕞𦿆 (pronounced kuǎi xiè, a type of grass) picks up a flower needle. The Sixth Patriarch (Liudai Zushi, referring to Huineng, the Sixth Patriarch of Zen) seeks nothing in something; a monkey tries to grasp the moon in the water.' Leaving these two paths, how should one speak? 'I do not care about matters of prosperity and decline; all day long, I divine Dongting Lake (Dongtinghu, a lake's name) with the clouds.' Yuan'an (a person's name), at the invitation of Zhizhe (a person's name), guided him to Nanshan (a mountain's name). 'There is an old demon king with piercing eyes emitting electric light, his mouth like a blood basin scolding the Buddhas, his teeth like sword trees cursing in all directions. Several karmic winds cannot move him, but they can move the banks of Yunhuang Mountain (Yunhuangshan, a mountain's name). He and Song Toutuo (Song Toutuo, a person's name), Fu Dashi (Fu Dashi, a person's name), a group of down-and-outs, are still Meng Balang (Meng Balang, a person's name). They deceive countless foolish men and women, who openly enter the cauldron of boiling water (huò tāng, hell).' Suddenly, a monk came out and said: 'Since you are a good advisor (Shanzhishi, referring to a good teacher and helpful friend who can guide people to the right path), why do you deceive people into entering the cauldron of boiling water?' He simply said to him: 'This is not your realm.' Later, he passed away in the pagoda in the southern hermitage of the temple.
Chan Master Yuan'an Zhenci (Zhenci Chanshi) of Zhizhe Temple in Wuzhou (a place name)
Tongchuan (a place name)
人。姓李氏。幼依成都正法出家。具戒后游講肆。聽講圓覺至四大各離今者妄身當在何處畢竟無體實同幻化。因而有省。作頌曰。一顆明珠在我者里。撥著動著放光動地。以呈諸講師。無能曉之者。歸以呈其師。遂舉狗子無佛性話詰之。師曰雖百千萬億公案不出此頌也。其師乃叱出。師因南遊至廬山圓通掛搭。時萬庵為西堂。為眾入室。舉僧問雲門撥塵見佛時如何。門曰佛亦是塵。師隨聲便喝。以手指胸曰佛亦是塵。復頌曰。撥塵見佛。佛亦是塵。問了答了。直下翻身。勸君更盡一杯酒。西出陽關無故人。又頌塵塵三昧曰。缽里飯。桶裡水。別寶崑崙坐潭底。一塵塵上走須彌。明眼波斯笑彈指。笑彈指。珊瑚枝上清風起。卍庵深肯之。
成都府昭覺紹淵禪師
上堂。镕瓶盤釵釧作一金。攪酥酪醍醐成一味。如是主賓道合內外安和。五位君臣齊透。四種料揀一串。放行則細雨濛濛秋風颯颯。把住則空空如也誰敢正眼覷著。且道放行為人好把住為人好。等閑一似秋風至。無意涼人人自涼。上堂。舉僧問雲門樹雕葉落時如何。門曰體露金風。師曰。要明陷虎之機。須是本色衲僧始得。雲門大師具逸群三昧擊節扣關。于閃電光中出一隻手與人解粘去縛拔楔抽釘。不妨好手子細點簡將來。大似與賊過梯。昭覺即不然
【現代漢語翻譯】 現代漢語譯本： 這個人姓李，年幼時在成都正法寺出家。受具足戒后，四處遊學講習。聽講《圓覺經》至『四大各離，今者妄身當在何處？畢竟無體，實同幻化』時，有所領悟。作偈說：『一顆明珠在我這裡，撥著動著放光動地。』拿去給各位講師看，沒有能理解的。拿回去給他的師父看，師父便舉『狗子無佛性』的話頭來詰問他。師父說：『即使有一百千萬億個公案，也超不出這首偈子。』他的師父於是呵斥他出去。因此，他向南遊歷，到廬山圓通寺掛單。當時萬庵禪師擔任西堂，為大眾入室說法。萬庵禪師舉僧人問雲門文偃禪師的話：『撥塵見佛時如何？』雲門禪師回答：『佛亦是塵。』他隨即大喝一聲，用手指著胸口說：『佛亦是塵。』又作偈說：『撥塵見佛，佛亦是塵，問了答了，直下翻身。勸君更盡一杯酒，西出陽關無故人。』又作偈頌『塵塵三昧』說：『缽里飯，桶裡水，別寶崑崙坐潭底。一塵塵上走須彌（須彌山，佛教宇宙觀中的中心山）。明眼波斯笑彈指。笑彈指，珊瑚枝上清風起。』萬庵禪師深深地認可了他。
成都府昭覺紹淵禪師
上堂說法。『镕瓶盤釵釧作一金，攪酥酪醍醐成一味。』像這樣主賓相合，內外安和，五位君臣全都通透，四種料揀連成一串。放開時，細雨濛濛，秋風颯颯；把住時，空空如也，誰敢正眼看它。那麼，到底是放開為人好，還是把住為人好？等閑就像秋風到來，無意之間使人感到涼爽。上堂說法。舉僧人問雲門文偃禪師：『樹凋葉落時如何？』雲門禪師回答：『體露金風。』紹淵禪師說：『要明白陷虎的玄機，必須是本色的衲僧才行。雲門大師具有超群的三昧，擊節扣關，在閃電般的光芒中伸出一隻手，替人解開粘縛，拔出木楔，抽出釘子，不愧是好手。仔細檢查起來，很像是與賊人遞梯子。昭覺禪寺我就不是這樣。』
【English Translation】 English version: This person's surname was Li. He left home at a young age at Zhengfa Temple in Chengdu. After receiving the full precepts, he traveled around studying and lecturing. When he heard the Yuanjue Sutra expounded to the point of 'When the four great elements separate, where will this deluded body be? Ultimately, it has no substance and is truly like an illusion,' he had an awakening. He composed a verse saying, 'A bright pearl is right here with me; when touched and moved, it emits light that shakes the earth.' He presented it to the lecturers, but none could understand it. He returned and presented it to his teacher, who then used the saying 'A dog has no Buddha-nature' to question him. The teacher said, 'Even if there are a hundred million gongan (koan, a paradoxical anecdote or riddle used in Zen Buddhism for meditation), they do not go beyond this verse.' His teacher then scolded him and told him to leave. Therefore, he traveled south and stayed at Yuangtong Temple on Mount Lu. At that time, Chan Master Wan'an was serving as the West Hall Master, giving Dharma talks to the assembly in the abbot's room. Chan Master Wan'an cited a monk's question to Chan Master Yunmen Wenyan: 'What is it like when one sees the Buddha by sweeping away the dust?' Chan Master Yunmen replied, 'Buddha is also dust.' He immediately shouted and pointed to his chest, saying, 'Buddha is also dust.' He also composed a verse saying, 'Sweeping away the dust to see the Buddha, Buddha is also dust; the question is asked, the answer is given, and one immediately turns around. I advise you to drink another cup of wine, for west of Yangguan there are no old friends.' He also composed a verse praising the 'Dust-Dust Samadhi': 'Rice in the bowl, water in the bucket, finding treasure on Kunlun (Kunlun Mountain, a mythical mountain) while sitting at the bottom of the pool. On each speck of dust walks Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology). A clear-eyed Persian laughs and snaps his fingers. Laughs and snaps his fingers, a clear breeze rises on the coral branch.' Chan Master Wan'an deeply affirmed him.
Chan Master Shaoyuan of Zhaojue Temple in Chengdu Prefecture
Ascended the Dharma hall and gave a sermon. 'Melting down bottles, plates, hairpins, and bracelets to make one piece of gold; stirring ghee and tíhú (clarified butter) to make one flavor.' In this way, host and guest are in harmony, inside and outside are peaceful, the five ranks of sovereign and minister are all penetrated, and the four kinds of selection are strung together. When released, it is like drizzling rain and rustling autumn wind; when held, it is empty and void, and who dares to look at it with correct eyes? So, is it better to release for the sake of others, or to hold for the sake of others? It is as casual as the arrival of the autumn wind, unintentionally making people feel cool. Ascended the Dharma hall and gave a sermon. Citing a monk's question to Chan Master Yunmen Wenyan: 'What is it like when the trees wither and the leaves fall?' Chan Master Yunmen replied, 'The body reveals the golden wind.' Chan Master Shaoyuan said, 'To understand the mechanism of trapping a tiger, one must be a true nàsēng (mendicant monk). Great Master Yunmen possesses outstanding samadhi (a state of meditative consciousness), striking the rhythm and knocking on the gate, extending a hand in a flash of lightning to untie bonds, pull out wedges, and extract nails, truly a master. Upon careful examination, it is much like handing a ladder to a thief. I, Zhaojue Temple, am not like that.'
。忽有人問樹雕葉落時如何。只向他道落霞與孤騖齊飛。秋水共長天一色。上堂。舉趙州初見南泉問如何是道。泉曰平常心是道。州曰還假趨向也無。泉曰擬向即乖。州曰不擬爭知是道。泉曰道不屬知不屬不知。知是妄覺不知是無記。若真達不疑之地。廓然如太虛空。豈可強是非耶。師曰。奇怪諸禪德雖是沙彌初入道。一撥便轉豈不是伶俐人。南泉如善射者發箭。箭箭中紅心。若不是趙州大難承當。便向平常心是道處動著關棙子去卻胸中物。喪卻目前機。頭頭上明。物物上顯。便能信腳行信口道。等閑拈出著著有出身之路。且道以何為驗。豈不見僧問如何是祖師西來意。答曰庭前柏樹子。問萬法歸一一歸何處。答曰我在青州作一領布衫重七斤。問如何是趙州。答曰東門西門南門北門。與人解粘去縛抽釘拔楔。坐斷天下人舌頭。穿過天下人鼻孔。豈不是平常心是道底關棙子。且不是饤饾底言語。排疊底章句。推人在死水裡。者個便是沙彌底樣子。應當學。欲行千里一步為初。白日青天快著精彩。
徽州簡上座
參大慧于徑山。時卍庵為首座。一日為眾入室問師曰。一二三四五六七。明眼衲僧數不出。你試數看。師便喝。庵曰。七六五四三二一。你又作么生。師擬對。庵便打出曰你且莫亂道。師于言下有省。
遽說偈曰。你且莫亂道。皮毛卓豎寒。只知梅子熟。不覺鼻頭酸。又嘗頌狗子無佛性話曰。趙州老漢渾無面目。言下乖宗神號鬼哭。
西禪需禪師法嗣
福州鼓山木庵安永禪師
閩縣吳氏子。弱冠為僧。未幾謁懶庵于雲門。一日入室次庵曰。不問有言。不問無言。世尊良久。不得向良久處會。隨後便喝。師當下契悟。作禮曰。不因今日問。爭喪目前機。庵許可之。住後上堂。要明個事。須是具擊石火閃電光底手段。方能險峻巖頭全身放舍。白雲深處得大安居。如其覷地覓金針。直下腦門須迸裂。到者里。假饒見機而作不犯鋒铓。全身獨脫獨涉泥水。祇如本分。全提一句又作么生道。擊拂子。淬出七星光燦爛。解拈天下任橫行。上堂。舉睦州示眾曰。諸人未得個入處須得個入處。既得個入處不得忘卻老僧。師曰。恁么說話面皮厚多少。木庵則不然。諸人未得個入處須得個入處。既得個入處直須飏下入處始得。上堂。拈拄杖。臨濟小廝兒。未曾當頭道著。木庵今日全身放憨也要諸人知有。擲拄杖下座。僧問須彌頂上翻身倒卓時如何。師曰未曾見毛頭星現。曰恁么則傾湫倒岳去也。師曰莫亂做。僧便喝。師曰雷聲浩大雨點全無。
溫州龍翔柏堂南雅禪師
上堂。瑞峰頂上。棲鳳亭邊。一杯淡
粥相依。百衲矇頭打坐。二祖禮三拜依位而立已是周遮。達磨老臊胡分盡髓皮一場狼藉。其餘之輩何足道哉。柏堂恁么道還免諸方簡責也無。拍繩床。洎合停囚長智。上堂。大機貴直截。大用貴頓發。縱有嚙鏃機。一錘須打殺。何故。我王庫內無如是刀。上堂。紫蕨伸拳筍破梢。楊華飛盡綠陰交。分明西祖單傳句。黃栗留鳴燕語巢。者里見得諦信得及。若約諸方決定明牕下安排。龍翔門下直是一槌槌殺。何故。不是與人難共住。大都緇素要分明。
福州天王志清禪師
上堂。豎起拂子。只者個。天不能蓋地不能載。遍界遍空成團成塊。到者里。三世諸佛向甚麼處摸索。六代祖師向甚麼處提持。天下衲僧向甚麼處名邈。除非自得自證便乃敲唱雙行。雖然如是。未是衲僧行履處。作么生是衲僧行履處。是非海里橫身入。豺虎叢中縱步行。
南劍州劍門安分庵主
幼與木庵同肄業于安國。后依懶庵未有所證。辭謁徑山大慧。行次江干仰瞻宮闕。聞街司喝侍郎來。釋然大悟。作偈曰。幾年個事掛胸懷。問盡諸方眼不開。肝膽此時俱裂破。一聲江上侍郎來。遂仍返西禪。懶庵迎之付以伽黎。后庵居劍門。化被嶺表。示眾。者片田地。汝等諸人且道天地未分已前在甚麼處。直下徹去已是鈍置。你自己分上
【現代漢語翻譯】 現代漢語譯本： 粥飯互相依存。身披百衲衣矇頭打坐。二祖慧可（禪宗二祖）行三拜之禮后，依位站立，這已經是面面俱到。達磨（菩提達摩，禪宗初祖）老臊胡將髓皮分盡，只剩下一片狼藉。其餘那些人，又有什麼值得一提的呢？柏堂這樣說，還能免除各方的責難嗎？拍打禪床。應該停止囚禁，增長智慧。上堂說法。大機鋒貴在直截了當，大作用貴在頓然爆發。縱然有能咬斷箭頭的本領，也要一錘打死。為什麼？因為我王的庫房裡沒有這樣的刀。上堂說法。紫蕨舒展拳頭，竹筍破梢而出，楊花飛盡，綠蔭交織。分明是西祖（菩提達摩）單傳的語句，黃鸝鳥鳴叫，燕子築巢。在這裡看得真切，信得及。如果按照各方來衡量，決定在明亮的窗下安排。龍翔門下，直接就是一錘錘打殺。為什麼？不是難以與人共同生活，而是出家人和俗人本來就要分清楚。
福州天王志清禪師
上堂說法。豎起拂塵。就是這個。天不能覆蓋，地不能承載。遍及整個世界，整個虛空，成為一個整體。到了這裡，三世諸佛在哪裡摸索？六代祖師（從菩提達摩到慧能）在哪裡提持？天下的僧人在哪裡尋覓？除非自己領悟，自己證得，才能敲唱並行。雖然如此，還不是僧人修行的地方。什麼是僧人修行的地方？在是非之海中橫身進入，在豺狼虎豹的叢林中縱身行走。
南劍州劍門安分庵主
年輕時與木庵一同在安國寺學習。後來依止懶庵，沒有得到任何證悟。辭別去拜見徑山大慧禪師。走到江邊，仰望宮殿，聽到街司呼喊侍郎來了。頓時開悟。作偈說：幾年來這件事一直掛在心懷，問遍各方，眼睛始終沒有打開。肝膽此時都破裂了，一聲江上侍郎來。於是返回西禪。懶庵迎接他，並授予他袈裟。後來在劍門結庵居住，教化普及嶺南一帶。向大眾開示說：這片田地，你們各位說說看，在天地還沒有分開之前，它在哪裡？直接徹悟已經是很遲鈍了，在你自己的本分上。
【English Translation】 English version: Porridge and rice depend on each other. Sitting in meditation, head covered with a patched robe. The Second Patriarch Huike (the Second Patriarch of Zen) made three bows and stood in his place, which is already comprehensive. Bodhidharma (the First Patriarch of Zen) , the old stinky barbarian, has exhausted the marrow and skin, leaving only a mess. The rest are not worth mentioning. If Baizhang says so, can he avoid the criticism from all sides? Striking the meditation bed. It is appropriate to stop imprisonment and increase wisdom. Ascending the hall to preach. Great opportunity values directness, and great function values suddenness. Even if there is the ability to bite off an arrowhead, it must be killed with one hammer. Why? Because there is no such knife in the treasury of my king. Ascending the hall to preach. The purple ferns stretch their fists, the bamboo shoots break through the tips, the catkins fly away, and the green shade intertwines. Clearly, it is the single transmission sentence of the Western Patriarch (Bodhidharma), the orioles sing, and the swallows build their nests. If you see clearly and believe in it here, if you measure it according to all parties, you must arrange it under the bright window. Under the Dragon Elephant Gate, it is directly hammering to death. Why? It is not difficult to live with people, but monks and laymen should be distinguished.
Zen Master Zhiqing of Tianwang Temple in Fuzhou
Ascending the hall to preach. Raising the whisk. Just this. Heaven cannot cover it, and earth cannot carry it. It pervades the entire world and the entire void, becoming a whole. When you get here, where do the Buddhas of the three worlds grope? Where do the six generations of patriarchs (from Bodhidharma to Huineng) uphold it? Where do the monks of the world seek it? Unless you realize it yourself and prove it yourself, you can sing and chant in parallel. Even so, it is not the place where monks practice. What is the place where monks practice? Enter the sea of right and wrong, and walk in the jungle of jackals and tigers.
Layman Anfen of Jianmen Hermitage in Nanjian Prefecture
In his youth, he studied with Mu'an in Anguo Temple. Later, he relied on Lan'an but did not attain any enlightenment. He bid farewell to visit Zen Master Dahui of Jingshan. Walking to the river, he looked up at the palace and heard the street official shouting that the attendant minister was coming. He suddenly realized enlightenment. He wrote a verse saying: For several years, this matter has been hanging in my heart, asking all parties, but my eyes have never opened. My liver and gallbladder are now broken, with a cry of 'the attendant minister is coming' on the river. So he returned to Xichan. Lan'an welcomed him and gave him a kasaya. Later, he lived in Jianmen Hermitage, and his teachings spread throughout Lingnan. He taught the public: This piece of land, what do you all say, where was it before heaven and earth were separated? Direct and thorough enlightenment is already very slow, in your own duty.
不少了也。更若擬議思量。何啻白雲萬里。驀拈拄杖打散。示眾。上至諸佛下及眾生。性命總在山僧手裡。簡點將來有沒量罪過。還有簡點得出者么。卓拄杖一下。冤有頭債有主。遂顧視左右曰。自出洞來無敵手。得饒人處且饒人。示眾。十五日已前。天上有星皆拱北。十五日已后。人間無水不朝東。已前已后總拈卻。到處鄉談各不同。乃屈指曰。一二三四五六七。八九十十一十二十三十四。諸兄弟今日是幾。良久曰。本店買賣分文不賒。
育王光禪師法嗣
杭州靈隱妙峰之善禪師
吳興劉氏。先居彭城。高曾大父父皆登膴仕。師生紈綺中。資性高潔。年十三即辭家受業于德清齊政院。經論一見輒了大意。乃遍謁諸大老。時佛照光唱道鄮山師往參禮。以風幡話契旨蒙印可。贈以偈曰。今日與君通一線。斬釘截鐵起吾宗。復游衡湘。還入匡廬。卓錫妙高峰下。面壁十年。一時學者尊之曰妙峰禪師。後分座于雁山能仁。出世慧因。遷洪福萬年諸剎。退居皋亭劉寺十餘年。復領明之瑞巖蘇之萬壽常之華藏𣆶居靈隱。靈隱密邇行闕輪蹄湊集。師掩戶無所將迎。公卿貴人或見之。寒溫而已。會天童虛席。時鄭清之秉鈞軸具疏勸請勉師必赴。師曰老僧年逾耄矣尚夜行不休乎。辭弗就。上堂。應物現形如水中月。
信手拈來一時漏泄。以拂子擊禪床左邊。者里是鑊湯爐炭。復擊右邊。者里是劍樹刀山。前面是觀音勢至。後面是文殊普賢。中間一著還知落處么。又擊一擊。毗婆尸佛早留心。直至而今不得妙。上堂。談玄說妙事如麻。添得時人眼裡沙。赤骨律窮捱得入。潑狼潑賴是生涯。懸羊頭賣狗肉。吃官酒臥官街。笑倒籬根破草鞋。上堂。舉雲門普請搬柴次乃拋下柴片曰一大藏教祇說者個。師曰。大小云門。只見錐頭利。不見鑿頭方。示眾。久參高士眼空四海鼻孔撩天。見也見得親。說也說得親。行也行得親。用也用得親。只是未識老僧拄杖子在。何故。將成九仞之山。不進一簣之土。師生平善誘其徒。未嘗厲聲色。自然神融意消心悅誠服。將示寂澡身趺坐書偈曰。來也如是去也如是。來去一如清風萬里。書畢而逝。實端平二年九月二十八日也。壽八十四臘七十一。火浴獲舍利不可數計。瘞于靈隱之西岡。鄭公銘其塔。
退谷義云禪師
福州黃氏子。幼業儒。從山堂淳公祝髮。僧問。三聖道我逢人則出。出則不為人。意旨如何。師曰東斗西移。曰。興化道我逢人則不出。出則便為人。又作么生。師曰南斗北轉。上堂。奔流度刃疾焰過風。啐啄同時崖州萬里。有底道如人學射久習則巧。殊不知未彀已前中的。早涉迂
回了也。趙州到茱萸靠卻拄杖即且置。只如孚上座道聖箭折也。意作么生。喝一喝。若不同床睡。焉知被底穿。上堂。舉首山拈竹篦示眾曰。喚作竹篦則觸。不喚作竹篦則背。汝等諸人喚作甚麼。葉縣省近前。掣竹篦拗作兩橛拋向階下。卻曰是甚麼。山曰瞎。縣便禮拜。師曰。臨濟一宗掃土而盡。開禧二年五月示寂。
明州育王孤雲權禪師
上堂。舉僧問雪峰古澗寒泉時如何。峰曰瞪目不見底。曰飲者如何。峰曰不從口入。又問趙州古澗寒泉時如何。州曰苦。曰飲者如何。州曰死。師曰。一人隨波逐浪。一人截斷眾流。檢點將來總欠會在。今日有人問育王古澗寒泉時如何。只對他道須是親見雪峰。飲者如何。問取趙州。送僧歸鳳山偈曰。鳳凰山下鳳凰兒。文彩才彰羽翼齊。鐵網漫天攔不得。歸心已在碧梧枝。
杭州凈慈北澗禪師
諱居簡。字敬叟。潼川王氏子也。以其寓北澗之日久。人不敢名字之。故稱北澗云。世業儒。依邑之廣福院得度。閱卍庵語有省。后參佛照機契。追隨甚久。出世天臺報恩光孝。退居飛來峰之陰。大參真西山時為江東部。使者以東林雲居力致之。師高臥不起。后奉旨遷凈慈。上堂。識得一。萬事畢。了事衲僧一字不識。直饒恁么未稱全提。禹力不到處。河聲流向西。
【現代漢語翻譯】 現代漢語譯本： 說了也。趙州和尚如果放下手中的拄杖又該如何呢？暫且不提這個。只如孚上座問道：『聖箭折斷了，』這是什麼意思？』（趙州）喝了一聲。如果不是同牀睡覺，怎麼知道被子哪裡破了？上堂時，首山和尚拿起竹篦子向大眾展示，說：『如果說是竹篦子，就落入了有相；如果說不是竹篦子，就違背了事實。你們大家說這是什麼？』葉縣省走上前，把竹篦子拗成兩截，扔到臺階下，反問道：『這是什麼？』首山和尚說：『瞎了你的眼！』葉縣省便禮拜。我說：『臨濟宗就要被掃地出門了。』禪師于開禧二年（1206年）五月圓寂。 明州育王孤雲權禪師 上堂時，舉例說，有僧人問雪峰禪師：『古澗寒泉時如何？（古老的山澗，寒冷的泉水，是怎樣的境界？）』雪峰禪師說：『瞪大眼睛也看不見底。』僧人又問：『飲者如何？（飲用泉水的人又是怎樣的境界？）』雪峰禪師說：『不從口入。』又問趙州禪師：『古澗寒泉時如何？』趙州禪師說：『苦。』僧人又問：『飲者如何？』趙州禪師說：『死。』孤雲權禪師說：『一個隨波逐浪，一個截斷眾流。仔細檢查起來，都欠缺體會。今天如果有人問我育王，古澗寒泉時如何？我只對他說，必須親自去見雪峰。飲者如何？去問趙州。』送僧人返回鳳山時作偈說：『鳳凰山下的鳳凰兒，文采剛剛顯露，羽翼已經齊備。天羅地網也攔不住，歸心早已在碧梧枝。』 杭州凈慈北澗禪師 法名居簡，字敬叟，是潼川王氏的兒子。因為他長期住在北澗，人們不敢直呼其名，所以稱他為北澗。世代都是讀書人，在同邑的廣福院出家。閱讀卍庵的語錄後有所領悟，後來參拜佛照禪師，非常投契，跟隨了很久。後來在天臺報恩光孝寺出世弘法。退隱后住在飛來峰的背面。當時大參真西山擔任江東的官員，派遣使者用東林雲居的力量極力邀請他，禪師高臥不起。後來奉旨遷往凈慈寺。上堂時說：『識得一，萬事畢。了事的衲僧一個字也不認識。即使這樣，還不能算是完全提持。禹王的力量達不到的地方，河水流向西。』
【English Translation】 English version: Replied. If Zhao Zhou (a famous Zen master) puts down his staff, what then? Let's set that aside for now. Just like when Upasaka Fu asked, 'The holy arrow is broken,' what does that mean?' (Zhao Zhou) shouted. If you don't sleep in the same bed, how would you know where the quilt is torn? During the sermon, Head Monk Shou Shan (name of a Zen master) held up a bamboo stick to show the assembly, saying, 'If you call it a bamboo stick, you are attached to form; if you say it is not a bamboo stick, you are going against the truth. What do you all call it?' Ye Xian Sheng (name of a monk) stepped forward, broke the bamboo stick into two pieces, and threw them down the steps, asking in return, 'What is this?' Shou Shan said, 'Blind!' Ye Xian then bowed. I say, 'The Linji (Rinzai) School is about to be swept away.' The Zen master passed away in the fifth month of Kai Xi second year (1206 AD). Mingzhou Yuhuang Guyun Quan Zen Master During the sermon, he cited an example of a monk asking Zen Master Xuefeng (name of a Zen master), 'What is the state of the ancient stream and cold spring?' Xuefeng said, 'Staring eyes cannot see the bottom.' The monk then asked, 'What about the drinker?' Xuefeng said, 'It does not enter through the mouth.' He also asked Zen Master Zhao Zhou, 'What is the state of the ancient stream and cold spring?' Zhao Zhou said, 'Bitter.' The monk then asked, 'What about the drinker?' Zhao Zhou said, 'Death.' Zen Master Guyun Quan said, 'One follows the waves, the other cuts off the flow. Upon careful examination, both lack understanding. Today, if someone asks me, Yuhuang, what is the state of the ancient stream and cold spring? I would simply tell him to personally see Xuefeng. What about the drinker? Ask Zhao Zhou.' When sending the monk back to Phoenix Mountain, he composed a verse: 'The phoenix child at the foot of Phoenix Mountain, the literary talent has just emerged, and the wings are already complete. The net of heaven and earth cannot stop him, his heart is already on the green phoenix tree.' Hangzhou Jingci Beijian Zen Master His Dharma name was Jujian, his courtesy name was Jingsou, and he was the son of the Wang family of Tongchuan. Because he lived in Beijian for a long time, people did not dare to call him by his name, so they called him Beijian. His family had been scholars for generations, and he became a monk at Guangfu Temple in the same county. After reading the sayings of Wan'an, he had some understanding, and later visited Zen Master Fozhao, and they were very compatible, and he followed him for a long time. Later, he emerged to propagate the Dharma at Tiantai Baoen Guangxiao Temple. After retiring, he lived behind Feilai Peak. At that time, Da Can Zhen Xishan was an official in Jiangdong, and sent messengers to invite him with the power of Donglin Yunju, but the Zen master remained in bed. Later, he was ordered to move to Jingci Temple. During the sermon, he said, 'Recognize one, and all things are complete. The accomplished monk does not recognize a single word. Even so, it cannot be considered complete upholding. Where the power of Yu the Great cannot reach, the river flows westward.'
上堂。舉密師伯與洞山在餅店坐次。密于地上畫一圓相謂洞山曰把將去。山曰拈將來。保寧勇和尚拈曰。非但二人提不起。盡大地人亦提不起。師曰北澗敢道保寧計窮力盡。上堂。以大圓覺為我伽藍。身心安居平等性智。吃官酒臥官街。當處死當處埋。本來無位次。何用強安排。上堂。云巖二十年在藥山只明此事。澄潭不許蒼龍蟠。趙州四十年不雜用心。除二時粥飯是雜用心處。兔子何曾離得窟。上堂。先佛照道棒頭撥著活衲僧。正法眼藏增高價。北澗則不然。棒頭撥著活衲僧。正法眼藏瓦解冰消。且道與先佛照是同是別。上堂。舉趙州一日入僧堂曰有賊有賊。見一僧便捉住曰賊在者里。僧曰不是某甲。州托開曰。是即是。祇是汝不肯承當。師曰。趙州收處太危。放去太急。凈慈則不然。家賊難防家財必喪。卓拄杖。只可錯捉不可錯放。師頌世尊初生話曰。一聲哇地便吒哩。突出如斯大闡提。此土西天起殃害。堂堂洗土不成泥。又頌楞嚴經六解一亡曰。六用無功信不通。一時分付與春風。篆煙一縷閑清晝。百鳥不來華自紅。淳祐丙午春示疾。索筆書偈。于紙尾復書四月一日珍重六字。至期假寐而逝。壽八十三臘六十二。葬全身於月堂昌禪師塔側。遵遺命也。(有北澗集十九卷行世)。
杭州徑山浙翁如琰禪師
【現代漢語翻譯】 現代漢語譯本 上堂。舉密師伯與洞山在餅店坐次。密師伯在地上畫了一個圓相（佛教術語，象徵圓滿）對洞山說：『你把它拿走。』洞山說：『你把它拿來。』保寧勇和尚評論說：『不只是他們兩個人提不起來，整個大地的人都提不起來。』北澗（指浙翁如琰禪師自己）卻說，保寧和尚這是計窮力盡了。 上堂。以大圓覺（佛教術語，指圓滿覺悟的境界）作為我的伽藍（梵語，指寺廟），身心安住在平等性智（佛教術語，指平等無差別的智慧）中。吃官府的酒，睡官府的街道，該在哪裡死就在哪裡埋。本來就沒有什麼固定的位置，何必強行安排呢？ 上堂。云巖禪師二十年在藥山禪師處，只是爲了明白這件事。澄潭不允許蒼龍盤踞。趙州禪師四十年不夾雜其他念頭，除了吃飯和喝粥的時候是夾雜念頭的時候。兔子又何曾離開過自己的洞穴呢？ 上堂。過去的佛照用棒頭撥弄著活生生的衲僧（指僧人），正法眼藏（佛教術語，指如來正法的精髓）因此增高了價值。北澗（指浙翁如琰禪師自己）卻不這樣認為，用棒頭撥弄著活生生的衲僧，正法眼藏就會瓦解冰消。那麼，這和過去的佛照是相同還是不同呢？ 上堂。舉趙州禪師一日進入僧堂說：『有賊，有賊。』看見一個僧人便抓住他說：『賊就在這裡。』僧人說：『不是我。』趙州禪師放開他說：『是，就是你，只是你不肯承認。』北澗（指浙翁如琰禪師自己）說，趙州禪師收得太危險，放得太急。凈慈禪師卻不這樣認為，家賊難防，家財必定喪失。卓拄杖說：『只可錯捉，不可錯放。』 我頌揚世尊初生的話說：『一聲哇地便吒哩，突出如斯大闡提。此土西天起殃害，堂堂洗土不成泥。』 我又頌揚《楞嚴經》六解一亡（佛教術語，指六根解除束縛，歸於一真）說：『六用無功信不通，一時分付與春風。篆煙一縷閑清晝，百鳥不來華自紅。』 淳祐丙午年（1246年）春天，浙翁如琰禪師示疾，索要筆墨書寫偈語，在紙尾又寫下『四月一日珍重』六個字。到期日，他假寐而逝。享年八十三歲，僧臘六十二年。全身葬于月堂昌禪師塔側，這是遵照他的遺命。 （有《北澗集》十九卷流傳於世）。 杭州徑山浙翁如琰禪師
【English Translation】 English version Entering the hall. Master Mi and Dongshan were sitting in a cake shop. Master Mi drew a circle on the ground and said to Dongshan, 'Take it away.' Dongshan said, 'Bring it here.' Baoning Yong commented, 'Not only can these two not lift it, but all the people on earth cannot lift it.' Beijian (referring to Zen Master Zheweng Ruyan himself) said, 'Baoning is at his wit's end.' Entering the hall. Taking the Great Perfect Enlightenment (Mahāparinirvāṇa, a Buddhist term referring to the state of complete enlightenment) as my Sangharama (monastery), my body and mind dwell in the Equality Wisdom (Samatajnana, a Buddhist term referring to the wisdom of equality). Drinking the government's wine and sleeping on the government's streets, I should die and be buried wherever I am. Originally, there is no fixed position, so why force an arrangement? Entering the hall. Zen Master Yunyan spent twenty years at Zen Master Yaoshan's place just to understand this matter. The clear pool does not allow the azure dragon to coil. Zen Master Zhaozhou did not mix his mind with other thoughts for forty years, except when eating and drinking porridge. How could a rabbit ever leave its burrow? Entering the hall. The past Buddhas used the staff to stir up the living monks, and the Eye Treasury of the True Dharma (Saddharma-pratipadā, a Buddhist term referring to the essence of the Tathagata's true Dharma) increased in value. Beijian (referring to Zen Master Zheweng Ruyan himself) does not think so. Stirring up the living monks with the staff will cause the Eye Treasury of the True Dharma to disintegrate and melt away. So, is this the same or different from the past Buddhas? Entering the hall. He cited Zen Master Zhaozhou entering the monks' hall one day and saying, 'There are thieves, there are thieves.' Seeing a monk, he grabbed him and said, 'The thief is here.' The monk said, 'It is not me.' Zen Master Zhaozhou let him go and said, 'Yes, it is you, but you are not willing to admit it.' Beijian (referring to Zen Master Zheweng Ruyan himself) said that Zen Master Zhaozhou's capture was too dangerous and his release was too hasty. Zen Master Jingci does not think so. It is difficult to guard against domestic thieves, and family wealth will surely be lost. He struck the staff and said, 'It is only permissible to catch wrongly, but not to release wrongly.' I praise the words of the World Honored One at birth, saying: 'With a cry of 'wa', he immediately roared, protruding like such a great Candala (outcaste). This land and the Western Heaven cause calamity, and the dignified washing of the earth does not turn into mud.' I also praise the Six Liberations and One Extinction (a Buddhist term referring to the six senses being liberated and returning to the one true nature) in the Surangama Sutra, saying: 'The six uses are without merit and faith does not penetrate, all at once entrusted to the spring breeze. A wisp of incense smoke idles in the clear daylight, the hundred birds do not come, and the flowers are red on their own.' In the spring of Chunyou Bingwu year (1246), Zen Master Zheweng Ruyan showed signs of illness, asked for pen and ink to write a verse, and wrote 'Take care on April 1st' at the end of the paper. On the appointed day, he passed away in a nap. He lived to be eighty-three years old, with sixty-two years as a monk. His whole body was buried next to the pagoda of Zen Master Yuetang Chang, in accordance with his will. (There are nineteen volumes of the Beijian Collection circulating in the world). Zen Master Zheweng Ruyan of Jingshan, Hangzhou
臺州周氏子。上堂。舉乾峰因僧問十方薄伽梵一路涅槃門未審路頭在甚麼處。峰以拄杖畫一畫曰在者里。僧又請益雲門。門拈起扇子曰。扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。會么。師曰。唱愈高和愈峻。還他二老。若是十方薄伽梵一路涅槃門。總未踏著在。上堂。拈拄杖。蔣山喚者個作拄杖子。諸人亦喚者個作拄杖子。還有緇素也無。闌干雖共倚。山色不同觀。作維摩贊曰。毗耶示疾放憨癡。添得時人滿肚疑。不是文殊親勘破。者些毛病有誰知。
福州東禪性空智觀禪師
上堂。舉鹽官國師因僧問如何是本身盧舍那。國曰與老僧過凈瓶來。僧將凈瓶至。國曰卻安舊處著。僧再問國曰古佛過去久矣。師曰。盲者難以與乎文彩。聵者難以與乎音聲。者僧既不薦來機。國師只成虛設。雲門道無朕跡。扶國師不起。雪竇曰。直得一手指天一手指地爭得無。也扶國師不起。以拂子畫一畫。前來葛藤一時畫斷。且道如何是本身盧舍那。擲拂子下座。上堂。舉保壽和尚開堂日三聖推出一僧公案。師曰。眾中商量道三聖有奔流度刃之作。向平地涌波瀾。保壽用疾焰過風之機。向虛空里轟霹靂。二大老各出一隻手扶豎臨濟正法眼藏。與么說話要作臨濟兒孫且緩緩。東禪道蚊子如何擎大柱
【現代漢語翻譯】 現代漢語譯本
臺州周氏子（具體名字不詳）。上堂說法時，引用乾峰禪師的故事：有僧人問乾峰禪師：『十方薄伽梵（Bhagavan，佛陀的尊稱）通往涅槃的道路只有一條，不知這條路的入口在什麼地方？』乾峰禪師用拄杖在地上畫了一下，說：『就在這裡。』僧人又去請教雲門禪師。雲門禪師拿起扇子說：『扇子一躍跳上三十三天（佛教宇宙觀中的天界），撞著帝釋（Indra，天神之王）的鼻孔。東海的鯉魚捱了一棒，下起傾盆大雨。』你明白了嗎？』周氏子禪師說：『唱得越高，和聲就越峻峭，還是他們兩位老禪師厲害。如果說是十方薄伽梵通往涅槃的道路，那根本就沒踏著邊兒。』上堂說法時，拿起拄杖說：『蔣山（地名）稱這個為拄杖子，各位也稱這個為拄杖子。還有其他不同的稱呼嗎？』正如『闌干雖共同倚靠，看到的山色卻各不相同。』作《維摩贊》說：『維摩詰（Vimalakirti，佛教在家菩薩）示疾，顯露出天真癡態，反而讓當時的人滿腹狐疑。如果不是文殊菩薩（Manjusri，智慧的象徵）親自勘破，這些小毛病有誰能知道？』 福州東禪性空智觀禪師 上堂說法時，引用鹽官國師的故事：有僧人問鹽官國師：『什麼是本身的盧舍那（Vairocana，報身佛）？』國師說：『替老僧拿凈瓶來。』僧人拿來凈瓶。國師說：『放回原處。』僧人再次發問，國師說：『古佛已經過去很久了。』智觀禪師說：『對於盲人，難以談論色彩；對於耳聾的人，難以談論聲音。』這個僧人既然不理解國師的來機，國師的教誨就成了空話。雲門禪師說『沒有痕跡』，也扶不起鹽官國師。雪竇禪師說：『即使直指天地，又怎能說沒有呢？』也扶不起鹽官國師。用拂塵畫了一下，說：『之前的葛藤（糾纏不清的事務）一時斬斷。』那麼，什麼是本身的盧舍那？』說完，擲下拂塵，走下禪座。上堂說法時，引用保壽和尚開堂日三聖推出一僧的公案。智觀禪師說：『眾人議論說，三聖有奔流度刃的作為，在平地上掀起波瀾。保壽禪師運用疾焰過風的機鋒，在虛空中轟響霹靂。』兩位大老各自伸出一隻手，扶持臨濟宗（Linji school of Chan Buddhism）的正法眼藏。如果這樣說話，想要做臨濟宗的子孫，還要慢慢來。東禪禪師說：『蚊子如何能擎起大柱子？』
【English Translation】 English version
A disciple of the Zhou family from Taizhou (specific name unknown). During an assembly, he cited the story of Zen Master Qianfeng: A monk asked Zen Master Qianfeng, 'The path to Nirvana for all Buddhas (Bhagavan, a respectful title for the Buddha) in the ten directions is one. I wonder where the entrance to this path is?' Zen Master Qianfeng drew a line on the ground with his staff and said, 'It is right here.' The monk then went to consult Zen Master Yunmen. Zen Master Yunmen picked up a fan and said, 'The fan leaps up to the Thirty-three Heavens (a realm in Buddhist cosmology), bumping into the nose of Indra (the king of the gods). A carp in the East Sea is struck with a stick, and rain pours down like a waterfall.' Do you understand?' The Zhou family disciple Zen master said, 'The higher the singing, the steeper the harmony, it is still those two old Zen masters who are powerful. If it is said to be the path to Nirvana for all Buddhas in the ten directions, then one has not even touched the edge of it.' During an assembly, he picked up his staff and said, 'Jiangshan (place name) calls this a staff, and you all call this a staff. Are there any other different names?' Just as 'Although we lean on the railing together, the mountain scenery we see is different.' He composed a 'Vimalakirti Praise' saying, 'Vimalakirti (a Buddhist lay bodhisattva) showed illness, revealing innocence and foolishness, but instead made the people of that time full of doubt. If it were not for Manjusri (the symbol of wisdom) personally examining and breaking through, who would know these minor flaws?' Zen Master Xingkong Zhiguan of Dongchan Temple in Fuzhou During an assembly, he cited the story of National Teacher Yanguan: A monk asked National Teacher Yanguan, 'What is the self-nature Vairocana (the Sambhogakaya Buddha)?' The National Teacher said, 'Bring the water bottle to this old monk.' The monk brought the water bottle. The National Teacher said, 'Put it back where it was.' The monk asked again, and the National Teacher said, 'The ancient Buddha has passed away for a long time.' Zen Master Zhiguan said, 'For the blind, it is difficult to talk about colors; for the deaf, it is difficult to talk about sounds.' Since this monk did not understand the National Teacher's intention, the National Teacher's teachings became empty words. Zen Master Yunmen said 'There are no traces,' and also could not lift up National Teacher Yanguan. Zen Master Xuedou said, 'Even if one points directly to heaven and earth, how can one say there is nothing?' Also could not lift up National Teacher Yanguan. He drew a line with the whisk and said, 'The previous entanglements are cut off at once.' So, what is the self-nature Vairocana?' After speaking, he threw down the whisk and stepped down from the Zen seat. During an assembly, he cited the case of the three sages presenting a monk on the opening day of Abbot Baoshou. Zen Master Zhiguan said, 'The crowd discussed that the three sages had the action of rushing through the blade, stirring up waves on flat ground. Zen Master Baoshou used the swift flame passing through the wind, thundering in the void.' The two great elders each extended a hand to support the treasury of the true Dharma eye of the Linji school (Linji school of Chan Buddhism). If you speak like this, if you want to be a descendant of the Linji school, take your time. Zen Master Dongchan said, 'How can a mosquito lift a large pillar?'
。藕絲焉可掛須彌。若是臨濟正法眼藏。端的向二人邊滅卻。
湖州上方樸翁铦禪師
天資奇逸。辯博無礙。上堂。舉趙州因僧問狗子還有佛性也無。州曰無。師頌曰。狗子佛性無。還他大丈夫。是非雖入耳。壁上掛葫蘆。嘗贊達磨像曰。一言已出駟難追。賴得君王放過伊。楊子江心航折葦。浪頭何似問頭危。
杭州靈隱鐵牛印禪師
上堂。舉南泉示眾曰王老師自小養一頭水牯牛。擬向溪東放不免食他國王水草。向溪西放亦不免食他國王水草。不如隨分納些些。總不見得。頌曰。不如隨分納些些。喚作平常事已差。綠草溪邊頭角露。一蓑煙雨屬誰家。
明州育王空叟宗印禪師
西蜀人。初住湖州崇光保壽。僧問如何是本來身。師曰風吹日炙。僧曰意旨如何。師曰釘釘膠粘。上堂。據虎頭收虎尾。第一句下明宗旨。直饒句下宗旨明。拈來猶較十萬里。何故。大慧師祖於此懸羊頭賣狗肉。佛照老人於此冒姓名佃官田。小比丘來坐斷芳塵畢竟如何施設。拈拄杖。平生無所有。只此一枝藤。上堂。大道坦然離名離相。刬除則失旨。建立則乖宗。從上佛祖古今知識。顯大機彰大用。儘是關空鎖夢。過犯彌天。印上座裂破面皮還免得么。良久。拍禪床。不入驚人浪。難逢稱意魚。上堂。二由
【現代漢語翻譯】 現代漢語譯本：藕絲怎麼能掛得住須彌山（Sumeru，佛教宇宙觀中的中心山）呢？如果是臨濟宗（Linji school，禪宗五家之一）的正法眼藏（正法眼藏，指佛法精髓），就應該在能分辨是非的兩個人面前泯滅是非之見。
湖州（Huzhou，地名）上方樸翁铦（Pu Weng Xian）禪師
天資奇特，辯才無礙。上堂說法時，舉趙州（Zhaozhou，禪宗大師）因僧人問『狗子還有佛性嗎』，趙州回答『無』的公案。禪師作頌說：『狗子佛性無，還他大丈夫。是非雖入耳，壁上掛葫蘆。』 曾經讚頌達摩（Bodhidharma，禪宗初祖）像說：『一言已出駟難追，賴得君王放過伊。楊子江心航折葦，浪頭何似問頭危。』
杭州（Hangzhou，地名）靈隱鐵牛印（Tie Niu Yin）禪師
上堂說法時，舉南泉（Nanquan，禪宗大師）向大眾開示說：『王老師從小養了一頭水牯牛，想要放到溪東邊去，免不了吃他國王的水草；放到溪西邊去，也免不了吃他國王的水草。不如隨分納些些，總不見得。』禪師作頌說：『不如隨分納些些，喚作平常事已差。綠草溪邊頭角露，一蓑煙雨屬誰家。』
明州（Mingzhou，地名）育王空叟宗印（Kong Sou Zong Yin）禪師
西蜀（Xi Shu，古代地名，指四川一帶）人。最初住在湖州（Huzhou，地名）崇光保壽寺。有僧人問：『如何是本來面目？』禪師回答：『風吹日曬。』僧人問：『這話是什麼意思？』禪師回答：『釘釘膠粘。』上堂說法時說：『據虎頭收虎尾，第一句下明宗旨。直饒句下宗旨明，拈來猶較十萬里。』為什麼呢？因為大慧（Da Hui，禪宗大師）師祖在這裡懸羊頭賣狗肉，佛照（Fo Zhao，禪宗大師）老人在這裡冒姓名佃官田。小比丘來坐斷芳塵，到底要如何施設呢？』拿起拄杖說：『平生無所有，只此一枝藤。』上堂說法時說：『大道坦然，離名離相。刬除則失旨，建立則乖宗。從上佛祖古今知識，顯大機彰大用，儘是關空鎖夢，過犯彌天。印上座裂破面皮還免得了么？』良久，拍禪床說：『不入驚人浪，難逢稱意魚。』上堂說法時說：『二由』
【English Translation】 English version: How can a lotus root fiber hang Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology)? If it is the true Dharma eye treasury (Zhengfa Yanzang, referring to the essence of Buddhist teachings) of the Linji school (Linji school, one of the five houses of Chan Buddhism), it should be extinguished in front of two people who can distinguish right from wrong.
Zen Master Pu Weng Xian of Shangfang, Huzhou (Huzhou, place name)
He was gifted with extraordinary talent and had unobstructed eloquence. During his Dharma talk, he cited the case of Zhaozhou (Zhaozhou, a Chan master) where a monk asked, 'Does a dog have Buddha-nature?' and Zhaozhou replied, 'No.' The Zen master composed a verse saying: 'The dog's Buddha-nature is none, return it to the great man. Though right and wrong enter the ear, hang the gourd on the wall.' He once praised the image of Bodhidharma (Bodhidharma, the first patriarch of Chan Buddhism), saying: 'Once a word is spoken, a team of horses cannot retrieve it; fortunately, the king let him go. A reed is broken in the heart of the Yangtze River; how does the danger of the wave compare to the danger of the question?'
Zen Master Tie Niu Yin of Lingyin, Hangzhou (Hangzhou, place name)
During his Dharma talk, he cited Nanquan's (Nanquan, a Chan master) instruction to the assembly, saying: 'Teacher Wang has raised a water buffalo since he was young. If he intends to let it graze east of the stream, it will inevitably eat the king's grass; if he lets it graze west of the stream, it will also inevitably eat the king's grass. It is better to contribute some according to one's share, but it is not seen at all.' The Zen master composed a verse saying: 'It is better to contribute some according to one's share; calling it ordinary is already a mistake. Green grass reveals horns by the stream; to whom does the raincoat and misty rain belong?'
Zen Master Kong Sou Zong Yin of Yuwang, Mingzhou (Mingzhou, place name)
He was from Western Shu (Xi Shu, ancient place name, referring to the Sichuan area). He initially resided at Chongguang Baoshou Temple in Huzhou (Huzhou, place name). A monk asked, 'What is the original face?' The Zen master replied, 'Wind blows and sun scorches.' The monk asked, 'What is the meaning of this?' The Zen master replied, 'Nailing and gluing.' During his Dharma talk, he said: 'Seize the tiger's head and collect the tiger's tail; in the first sentence, clarify the purpose. Even if the purpose is clear in the sentence, picking it up is still a hundred thousand miles away.' Why? Because Master Da Hui (Da Hui, a Chan master) is hanging a sheep's head and selling dog meat here, and Elder Fo Zhao (Fo Zhao, a Chan master) is renting official land under a false name here. The little monk comes to cut off the fragrant dust; how should it be handled after all?' He picked up his staff and said: 'In my life, I have nothing; only this one rattan.' During his Dharma talk, he said: 'The great path is open and free from names and forms. Eliminating it loses the meaning; establishing it violates the principle. From the Buddhas and patriarchs of the past to the knowledgeable ones of today, revealing great opportunities and manifesting great functions are all about closing emptiness and locking dreams, committing transgressions that fill the sky. Can Zen Master Yin avoid tearing his face?' After a long silence, he struck the Zen platform and said: 'Without entering startling waves, it is difficult to encounter satisfactory fish.' During his Dharma talk, he said: 'Two by'
一有。一亦莫守。平地上死人無數。一心不生。萬法無咎。屎窖里頭出頭沒。孤迥迥峭巍巍。華須連夜發。莫待曉風吹。上堂。鐵崑崙兒吃一攧。南海波斯舞不輟。夜半失卻攔腰帛。笑倒東村王大伯。拍禪床一下下座。上堂。舉僧問長沙如何是上上人行履處。沙曰如死人眼。僧曰上上人相見時如何。沙曰如死人手。師曰。死人眼。死人手。金烏飛。玉兔走。直截根源取之左右。張翁醉倒臥官街。元是李翁吃私酒。
明州育王秀巖師瑞禪師
上堂。舉道吾和尚曰。高不在絕頂。富不在福嚴。樂不在天堂。苦不在地獄。相識滿天下。知心能幾人。大慧和尚曰。高在絕頂。富在福嚴。樂在天堂。苦在地獄。誰知席帽下。元是舊時人。大眾。二大老隨機應用即不無。若是衲僧門下未夢見在。且道衲僧門下作么生。良久。不是知音者。徒勞話歲寒。上堂。舉灌溪參臨濟。濟搊住灌溪。溪曰領領。濟乃托開。師頌曰。雨散雲收后。崔嵬數十峰。倚闌頻顧望。回首與誰同。上堂。舉演化大師問報慈如何是真如佛性。慈曰誰無。化不契。復請益護國。國曰誰有。師曰。誰無誰有全機道。言下翻身不唧𠺕。直饒未舉已先行。錯認簸箕作熨斗。阿呵呵。若人自解倒騎驢。一生不著隨人後。
明州天童無際了派禪師
【現代漢語翻譯】 現代漢語譯本： 一有，一亦莫守。平地上死人無數。一心不生，萬法無咎。屎窖里頭出頭沒。孤迥迥峭巍巍。華須連夜發，莫待曉風吹。上堂。鐵崑崙兒吃一攧，南海波斯舞不輟。夜半失卻攔腰帛，笑倒東村王大伯。拍禪床一下下座。上堂。舉僧問長沙如何是上上人行履處。長沙曰如死人眼。僧曰上上人相見時如何。長沙曰如死人手。師曰。死人眼，死人手。金烏飛，玉兔走。直截根源取之左右。張翁醉倒臥官街，元是李翁吃私酒。
明州育王秀巖師瑞禪師
上堂。舉道吾和尚曰。高不在絕頂，富不在福嚴（寺名）。樂不在天堂，苦不在地獄。相識滿天下，知心能幾人。大慧和尚曰。高在絕頂，富在福嚴（寺名）。樂在天堂，苦在地獄。誰知席帽下，元是舊時人。大眾。二大老隨機應用即不無。若是衲僧門下未夢見在。且道衲僧門下作么生。良久。不是知音者，徒勞話歲寒。上堂。舉灌溪參臨濟。濟搊住灌溪。溪曰領領。濟乃托開。師頌曰。雨散雲收后，崔嵬數十峰。倚闌頻顧望，回首與誰同。上堂。舉演化大師問報慈如何是真如佛性。慈曰誰無。化不契。復請益護國。國曰誰有。師曰。誰無誰有全機道，言下翻身不唧𠺕。直饒未舉已先行，錯認簸箕作熨斗。阿呵呵。若人自解倒騎驢，一生不著隨人後。
明州天童無際了派禪師
【English Translation】 English version: Have one, but don't cling to it. On level ground, countless people die. If a single thought does not arise, all phenomena are without fault. Submerged and emerging in the cesspool. Solitary, towering, and precipitous. Flowers must bloom overnight; don't wait for the morning breeze to blow. Ascending the hall. The iron Kunlun (mythical mountain) child takes a tumble; the Persian dancer from the South Sea never stops. In the middle of the night, he loses his waist cloth, making old man Wang from the east village laugh. He strikes the Zen platform once and descends. Ascending the hall. A monk asks Changsha (Zen master), 'What is the path of the highest person?' Changsha says, 'Like a dead man's eyes.' The monk asks, 'What is it like when the highest people meet?' Changsha says, 'Like a dead man's hands.' The master says, 'Dead man's eyes, dead man's hands. The golden crow flies, the jade rabbit runs. Directly grasp the root source to the left and right. Old Zhang falls drunk in the official street; it turns out old Li is drinking private wine.'
Zen Master Shirui of Yuhuang Xiyan, Mingzhou
Ascending the hall. Quoting the Elder Daowu, 'High is not at the summit, rich is not at Fuyan (temple name), joy is not in heaven, suffering is not in hell. Acquaintances fill the world, but how many are true friends?' The Great Hui (Zen master) said, 'High is at the summit, rich is at Fuyan (temple name), joy is in heaven, suffering is in hell. Who knows under the straw hat, it's the old person from before?' Everyone, the two elders' spontaneous application is not without merit. But those under the monastic gate haven't even dreamed of it. So, what is it like under the monastic gate? After a long pause, 'Those who are not kindred spirits, it's futile to talk about the cold season.' Ascending the hall. Quoting Guanxi visiting Linji. Linji grabs Guanxi. Guanxi says, 'Understood, understood.' Linji then lets go. The master praises, 'After the rain scatters and the clouds clear, towering peaks number in the dozens. Leaning on the railing, frequently looking around, who shares the same view?' Ascending the hall. Quoting Master Yanhua asking Bao Ci, 'What is true suchness Buddha-nature?' Ci says, 'Who doesn't have it?' Yanhua doesn't understand. He asks Huguo again. Huguo says, 'Who has it?' The master says, 'Who doesn't have it, who has it, the whole mechanism is spoken. Instantly turning over without hesitation. Even if not yet spoken, it already goes ahead, mistaking a dustpan for an iron. Ah ha ha. If a person understands how to ride a donkey backwards, they will never follow others in their life.'
Zen Master Liaopai of Wuji, Tiantong, Mingzhou
上堂。三五十五月圓當戶。然雖匝地普天。要且秋毫不露。對景憑誰話此心。令人翻憶寒山子。上堂。諸人十二時中上來下去折旋俯仰起居問訊。瞞崇恩一點不得。只今坐立儼然賓主交參面面相睹。崇恩亦瞞諸人一點不得。既然彼此不相瞞。為什麼自作障礙。喝一喝。因風吹火用力不多。上堂。昨夜安排一段禪。天明起來都忘卻。而今打鼓眾云臻。對面臨時旋捏合。乃回顧侍者曰記取者一著。佛涅槃上堂。釋迦老子昔向今辰入大寂定。堪笑天下叢林刻舟求劍。二千餘年區區不已。崇恩今日不動神機。捩轉瞿曇鼻孔。不圖打草驚蛇。只要大家相見。汝等諸人各宜子細觀瞻。莫教錯過。遂合掌曰。不審不審。上堂。佛法在你日用處。在你著衣吃飯處。在你語言酬醋處。在你行住坐臥處。在你屙屎送尿處。擬心思量便不是了也。咄。啼得血流無用處。不如緘口過殘春。題郁山主像贊曰。䇿蹇溪橋蹉跌時。誤將豌豆作真珠。兒曹不解藏家醜。笑倒楊岐老古錐。
石庵正玸禪師
歸湖上偈曰。鳥不驚飛水不流。碧潭空闊冷涵秋。一絲頭上無香餌。風輥蘆花落釣舟。
明州天童海門師齊禪師
嘗口誦華嚴詣各殿堂行香。及回方丈已畢全部。行者告眾眾皆不信。師乃令八十一人各執經一卷。師升座誦一卷
【現代漢語翻譯】 現代漢語譯本： 上堂。三五十五，月圓當戶。雖然照遍大地普天之下，卻連秋毫也看不見。對著這景象，向誰傾訴這心意？令人反而想起寒山子（唐代詩人）。 上堂。各位，十二時辰中上來下去，轉身、低頭、抬頭、起立、行走、問訊，都瞞不過崇恩我一絲一毫。如今坐著站著，賓主相對，面面相覷。崇恩我也瞞不過各位一絲一毫。既然彼此不相瞞，為什麼還要自己設定障礙？喝一喝。因風吹火，用力不多。 上堂。昨夜安排了一段禪，天亮起來全都忘記了。如今打鼓，大家聚集而來，面對面臨時捏合。於是回頭對侍者說：『記住這一著。』 佛涅槃上堂。釋迦老子（佛教創始人）昔日在今天進入大寂定。可笑天下叢林，刻舟求劍。兩千多年（指佛教傳入中國的時間）來，還在那裡徒勞無功。崇恩我今天不動用神機，扭轉瞿曇（釋迦牟尼的姓）的鼻孔。不圖打草驚蛇，只要大家相見。你們各位都應該仔細觀看，不要錯過。』於是合掌說：『不審不審。』 上堂。佛法就在你每天的日常生活中，就在你穿衣吃飯中，就在你言語應對中，就在你行走坐臥中，就在你拉屎撒尿中。如果用心思量，那就不是了。咄。啼得血流也沒有用處，不如閉口度過殘春。 題郁山主像贊曰：拄著枴杖走在溪橋上，跌跌撞撞的時候，錯誤地把豌豆當作真珠。小孩子們不明白遮掩家醜，笑倒了楊岐老古錐（楊岐派的禪師）。 石庵正玸禪師 歸湖上偈曰：鳥不驚飛，水不流動，碧綠的深潭空曠而寒冷，蘊含著秋意。一絲釣線上沒有香餌，風吹動蘆花，飄落在釣魚船上。 明州天童海門師齊禪師 曾經口誦《華嚴經》，到各個殿堂行香。等到回到方丈，已經背誦完畢全部經文。行者告訴大家，大家都不相信。師齊禪師於是讓八十一人各自拿著經書一卷，師齊禪師升座，誦讀一卷。
【English Translation】 English version: Entering the hall. On the fifteenth day of the third month, the moon is round and shines through the door. Although it illuminates the entire earth and all under heaven, not even the finest hair is revealed. Facing this scene, to whom can I speak of this heart? It makes one recall Han Shanzi (Tang Dynasty poet). Entering the hall. Everyone, in the twelve periods of the day, coming and going, turning, bowing, raising your head, standing, walking, and inquiring, you cannot hide even a bit from Chongen. Now, sitting and standing, guests and host face each other, looking face to face. Chongen also cannot hide even a bit from you all. Since we do not hide from each other, why do we create obstacles for ourselves? A shout! Blowing on a fire with the wind requires little effort. Entering the hall. Last night I arranged a section of Chan (Zen), but when I woke up in the morning, I had forgotten it all. Now the drum is beaten, and everyone gathers, facing each other, temporarily piecing it together. Then he turned to the attendant and said, 'Remember this move.' Entering the hall on the Nirvana of the Buddha. Shakya Laozi (founder of Buddhism) of old entered the Great Tranquil Samadhi on this day. It is laughable that the forests of the world are carving a boat to find a sword. For more than two thousand years (referring to the time Buddhism was introduced to China), they have been toiling in vain. Chongen today does not use divine power, but twists the nostrils of Gautama (Shakyamuni's surname). I do not intend to startle the snake in the grass, but only want everyone to meet. You all should carefully observe and not miss it.' Then he put his palms together and said, 'I do not presume, I do not presume.' Entering the hall. The Buddha-dharma is in your daily life, in your wearing clothes and eating food, in your speech and responses, in your walking, standing, sitting, and lying down, in your shitting and pissing. If you try to think about it, then it is not it. A sigh. Crying until blood flows is useless; it is better to close your mouth and pass the remaining spring. Inscription on the portrait of Abbot Yu Shan: Leaning on a cane on the stream bridge, stumbling and falling, mistakenly taking a pea for a pearl. The children do not understand how to hide family shame, laughing at old Gu Chui of Yangqi (Zen master of the Yangqi school). Zen Master Shi'an Zhengfu Verse on Returning to the Lake: Birds are not startled and fly away, the water does not flow, the green pool is vast and cold, containing the autumn. There is no scented bait on the end of the silk thread, the wind rolls the reed flowers, falling on the fishing boat. Zen Master Shiqi of Tiantong Haimen in Mingzhou He once recited the Avatamsaka Sutra while walking through the halls, offering incense. By the time he returned to his abbot's quarters, he had finished reciting the entire sutra. The attendant told everyone, but no one believed it. Zen Master Shiqi then had eighty-one people each hold a volume of the sutra, and Zen Master Shiqi ascended the seat and recited a volume.
畢。其八十一人各聞誦自所執經。始知師為華嚴菩薩應世云。
江州云居率庵梵琮禪師
上堂。舉百丈野狐話頌曰。百丈野狐。石女無夫。一回淚出。滄海乾枯。浴佛上堂。且喜今朝降獨尊。率庵無物慶生辰。只將一霎薔薇露。洗出湖山凈法身。
東禪岳禪師法嗣
福州鼓山宗逮禪師
上堂。世尊道應如是知如是見如是信解。不生法相。喝一喝。玉本無瑕卻有瑕。舉鎮州蘿蔔話頌曰。些兒活計口皮邊。點著風馳與電旋。謾說鎮州蘿蔔大。何曾親見老南泉。
杭州徑山寓庵德灊禪師
興化人。初住徑山。至山門彈指一下便入。
福州鼓山石庵知玿禪師
僧問。坐斷雲山事已彰。可憐雲水自茫茫。今日石門通一線。端然衣錦便還鄉。還鄉一曲作么生唱。師曰罕遇知音。曰祇如未跨石門一句作么生道。師曰百雜碎。曰已跨石門又作么生。師曰依舊卻囫圇。曰直得大頂峰點頭鼓山屴崱震動。師曰未為分外。曰祇今晏國師撫掌呵呵大笑曰幸得與老師相見去也。師曰不是冤家不聚頭。僧禮拜。師曰放汝三十棒。上堂。謝李深卿陳仲齡昔在東溪日華開葉落時幾擬以黃金鑄作鐘子期。師曰古人恁么道大似焦桐掛壁罕遇知音。白雲今日幸遇二居士到來。正值六合風清萬籟俱息。
{ "translations": [ "現代漢語譯本：\n完畢。那八十一人各自聽聞誦讀自己所執持的經典，這才知道老師是華嚴菩薩（Huayan Bodhisattva，佛教菩薩名）應世。\n\n江州（Jiangzhou，地名）云居（Yunju，地名）率庵梵琮（Sui'an Fancong，人名）禪師\n\n上堂說法。舉百丈（Baizhang，人名）野狐（wild fox）公案並作頌說：百丈野狐，石女無夫。一回淚出，滄海乾枯。浴佛上堂。且喜今朝降獨尊，率庵無物慶生辰。只將一霎薔薇露，洗出湖山凈法身。\n\n東禪岳（Dongchan Yue，人名）禪師法嗣\n\n福州（Fuzhou，地名）鼓山（Gushan，地名）宗逮（Zongdai，人名）禪師\n\n上堂說法。世尊（釋迦摩尼，Shakyamuni）道應如是知如是見如是信解，不生法相。喝一喝。玉本無瑕卻有瑕。舉鎮州（Zhenzhou，地名）蘿蔔公案並作頌說：些兒活計口皮邊，點著風馳與電旋。謾說鎮州蘿蔔大，何曾親見老南泉（Nanquan，人名）。\n\n杭州（Hangzhou，地名）徑山（Jingshan，地名）寓庵德灊（Yu'an Deqian，人名）禪師\n\n興化（Xinghua，地名）人。初住徑山。至山門彈指一下便入。\n\n福州（Fuzhou，地名）鼓山（Gushan，地名）石庵知玿（Shi'an Zhishao，人名）禪師\n\n僧人問：坐斷雲山事已彰，可憐雲水自茫茫。今日石門通一線，端然衣錦便還鄉。還鄉一曲作么生唱？師說：罕遇知音。僧人說：祇如未跨石門一句作么生道？師說：百雜碎。僧人說：已跨石門又作么生？師說：依舊卻囫圇。僧人說：直得大頂峰（Dading Peak，地名）點頭鼓山（Gushan，地名）屴崱震動。師說：未為分外。僧人說：祇今晏國師（Yan Guoshi，人名）撫掌呵呵大笑說：幸得與老師相見去也。師說：不是冤家不聚頭。僧人禮拜。師說：放汝三十棒。上堂說法。謝李深卿（Li Shenqing，人名）陳仲齡（Chen Zhongling，人名）昔在東溪（Dongxi，地名）日華開葉落時幾擬以黃金鑄作鐘子期（Zhong Ziqi，人名）。師說：古人恁么道大似焦桐掛壁罕遇知音。白雲今日幸遇二居士到來，正值六合風清萬籟俱息。" ], "english_translations": [ "English version:\nFinished. The eighty-one people each heard and recited the sutra they held, and only then did they realize that the teacher was the incarnation of the Huayan Bodhisattva (a Buddhist bodhisattva).\n\nZen Master Sui'an Fancong of Yunju (place name) in Jiangzhou (place name)\n\nDelivering a sermon in the hall. He cited the story of Baizhang's (person name) wild fox and composed a verse saying: Baizhang's wild fox, a stone woman without a husband. Once tears are shed, the vast sea dries up. Bathing the Buddha and ascending the hall. Rejoice that today the uniquely honored one descends; Sui'an has nothing to celebrate his birthday. He only uses a fleeting moment of rose dew to wash out the pure Dharma body of the lake and mountains.\n\nSuccessor of Zen Master Dongchan Yue (person name)\n\nZen Master Zongdai of Gushan (place name) in Fuzhou (place name)\n\nDelivering a sermon in the hall. The World Honored One (Shakyamuni) said, 'One should know, see, and understand in this way, without giving rise to the appearance of Dharma.' He shouted once. Jade is inherently flawless, yet it has flaws. He cited the story of the turnips of Zhenzhou (place name) and composed a verse saying: A little livelihood at the edge of the mouth, igniting wind and lightning. It's useless to say that the turnips of Zhenzhou are big; I have never personally seen old Nanquan (person name).\n\nZen Master Yu'an Deqian of Jingshan (place name) in Hangzhou (place name)\n\nA person from Xinghua (place name). He first resided at Jingshan. Upon arriving at the mountain gate, he snapped his fingers once and entered.\n\nZen Master Shi'an Zhishao of Gushan (place name) in Fuzhou (place name)\n\nA monk asked: 'Sitting and cutting off the cloud mountain, the matter is already clear; pitifully, the clouds and water are still vast and boundless. Today, the stone gate is open in a line; dignifiedly, one returns home in brocade.' How does one sing the song of returning home? The master said: 'Rarely encountering a kindred spirit.' The monk said: 'If one has not yet crossed the stone gate, how does one speak?' The master said: 'A hundred fragments.' The monk said: 'Having already crossed the stone gate, what then?' The master said: 'Still the same, completely whole.' The monk said: 'So much so that Great Summit Peak (place name) nods and Gushan (place name) shakes with majesty.' The master said: 'Not beyond what is expected.' The monk said: 'Now, National Teacher Yan (person name) claps his hands, laughs heartily, and says: \'Fortunately, I have the opportunity to meet the teacher.\'' The master said: 'Enemies do not gather unless destined.' The monk bowed. The master said: 'I release you with thirty blows.' Delivering a sermon in the hall. Thank you to Li Shenqing (person name) and Chen Zhongling (person name). In the past, when the sun shone and the leaves fell in Dongxi (place name), they intended to cast Zhong Ziqi (person name) in gold. The master said: 'The ancients said it was like scorched paulownia hanging on the wall, rarely encountering a kindred spirit. Today, Baiyun is fortunate to meet the two lay practitioners, just as the six directions are clear and all sounds are silent.'" ] }
不免再理朱弦試彈一曲。橫按拄杖。諸人還聞么。聞即不無。且道是何曲調。卓拄杖。太古希聲無限意。知音知后更誰知。上堂。語是謗。默是誑。不語不默轉增虛妄。喝一喝。春風吹落桃李華。淡煙疏雨籠青嶂。
天童全禪師法嗣
明州育王笑翁妙堪禪師
慈溪毛氏子。廣顙平頂骨氣清豪。從野庵受業。依息庵觀于金山。參松源岳于靈隱皆不契。時無用全公居天童。徑造其室。用問曰行腳僧遊山僧。師曰行腳僧。用曰如何是行腳事。師以坐具便摵。用曰此僧敢來者里捋虎鬚。俾參堂。室中每示狗子無佛性話。一日師擬開口。用以竹篦劈口便[翟*支]。師應聲呈偈曰。大涂毒鼓轟天震地。轉腦回頭橫屍萬里。用頷之即命侍香。已而報恩約公至。請師分座。太守程公請出世妙勝。次遷金文光孝忠獻。史衛王以堂牒除臺之報恩。天臺舊無律宗。師與大卿齊公議。合十寺為大剎。築壇場。命負毗尼學者倡開遮持犯之法。風勵新學。閩帥王公復請居雪峰。未幾詔住靈隱。衛王以大慈完美請師開山。及王薨師庵居上柏。臺州使君陳公以瑞巖邀師無何。江心牒至監丞史公強之乃起凈慈。詔下丐辭不允。大參余公書來。不可重違君命。明年荊湖總臣奏令僧道買紫衣師號俾以師號住持。師謂若是則千金之子皆可主
【現代漢語翻譯】 現代漢語譯本 不免再次整理琴絃，嘗試彈奏一曲。橫按琴絃，拄著枴杖。各位還聽得見嗎？聽見是聽見了，那麼，這又是什麼曲調呢？（禪師）拄著枴杖。（這曲調）太古樸了，聲音稀少，其中蘊含著無限的意境，懂得這意境的知音，在後世又有誰能明白呢？ （禪師）上堂說法：說出來就是誹謗，沉默就是欺騙，不說不默，反而更加虛妄。（禪師）大喝一聲！春風吹落了桃李的花瓣，淡淡的煙霧和稀疏的雨籠罩著青色的山峰。
天童全禪師（天童全禪師，生卒年不詳）的法嗣
明州育王笑翁妙堪禪師（明州育王笑翁妙堪禪師，生卒年不詳）
（妙堪禪師是）慈溪毛氏的兒子，（他）額頭寬廣，頭頂平坦，骨骼清奇，氣質豪邁。他跟隨野庵（野庵，生卒年不詳）學習，依附息庵觀（息庵觀，生卒年不詳）于金山（金山，指金山寺）。（他）參拜松源岳（松源岳，生卒年不詳）于靈隱寺（靈隱寺），但都沒有領悟。當時無用全公（無用全公，生卒年不詳）住在天童寺（天童寺），（妙堪禪師）直接去拜訪他。無用全公問道：『行腳僧是遊山的僧人嗎？』妙堪禪師回答說：『是行腳僧。』無用全公說：『什麼是行腳的事？』妙堪禪師拿起坐具就摔了過去。無用全公說：『這個僧人竟敢在這裡捋虎鬚！』於是讓他到禪堂參禪。在禪房中，（無用全公）經常用『狗子無佛性』的話來開示。有一天，妙堪禪師剛要開口，無用全公用竹篦劈頭就打。妙堪禪師應聲呈上一偈說：『大涂毒鼓轟天震地，轉腦回頭橫屍萬里。』無用全公點頭認可，就命他擔任侍香。不久，報恩寺（報恩寺）的約公（約公，生卒年不詳）到來，請妙堪禪師分座說法。太守程公（程公，生卒年不詳）請他出世住持妙勝寺（妙勝寺），之後又遷往金文光孝忠獻寺（金文光孝忠獻寺）。史衛王（史衛王，生卒年不詳）用堂牒任命他住持臺州的報恩寺。天臺山（天臺山）以前沒有律宗，妙堪禪師與大卿齊公（大卿齊公，生卒年不詳）商議，合併十座寺廟為大剎，築起壇場，命令精通毗尼（毗尼，佛教戒律）的學者倡導開遮持犯之法，以此來激勵新學。閩帥王公（閩帥王公，生卒年不詳）又請他住持雪峰寺（雪峰寺），不久，朝廷下詔讓他住持靈隱寺。衛王用大慈完美寺（大慈完美寺）請妙堪禪師開山，等到衛王去世后，妙堪禪師在庵中隱居於上柏。臺州使君陳公（陳公，生卒年不詳）用瑞巖寺（瑞巖寺）邀請妙堪禪師，沒過多久，江心寺（江心寺）的牒文送到，監丞史公（史公，生卒年不詳）強迫他前往，於是他才前往凈慈寺（凈慈寺）。朝廷下詔不準他辭退。大參余公（余公，生卒年不詳）來信說：『不可再次違背君命。』第二年，荊湖（荊湖，指荊州和湖州）總臣上奏，命令僧道購買紫衣師號，讓他用師號住持。妙堪禪師說：『如果這樣，那麼千金之子都可以做住持了。』
【English Translation】 English version I cannot help but readjust the strings of the zither and try to play a tune. Pressing the strings horizontally and leaning on my staff, can you all still hear it? Hearing it is undeniable, but what tune is this? (The Chan master) taps his staff. (This tune is) so ancient, the sound is rare, containing boundless meaning. Who in later generations will understand this intention? (The Chan master) ascends the hall to preach: To speak is slander, to be silent is deceit; neither speaking nor being silent only increases the illusion. (The Chan master) shouts! The spring breeze blows down the peach and plum blossoms, and a light mist and sparse rain shroud the green peaks.
Successor of Chan Master Quan of Tiantong (生卒年不詳)
Chan Master Miaokan, Xiaoweng of Yuwang Temple in Mingzhou (生卒年不詳)
(Chan Master Miaokan was) the son of the Mao family of Cixi, with a broad forehead, a flat crown, clear bones, and a heroic spirit. He studied with Ye'an (生卒年不詳), relied on Xi'an Guan (生卒年不詳) at Jinshan (金山寺), and visited Songyuan Yue (生卒年不詳) at Lingyin Temple (靈隱寺), but did not attain enlightenment. At that time, Wuyong Quan Gong (生卒年不詳) was residing at Tiantong Temple (天童寺), and (Chan Master Miaokan) went directly to visit him. Wuyong Quan Gong asked, 'Is a traveling monk a monk who travels mountains?' Chan Master Miaokan replied, 'He is a traveling monk.' Wuyong Quan Gong said, 'What is the matter of traveling?' Chan Master Miaokan took his sitting cloth and threw it down. Wuyong Quan Gong said, 'This monk dares to stroke the tiger's whiskers here!' So he was sent to the meditation hall to practice Chan. In the room, (Wuyong Quan Gong) often used the saying 'A dog has no Buddha-nature' to instruct him. One day, as Chan Master Miaokan was about to speak, Wuyong Quan Gong struck him in the face with a bamboo staff. Chan Master Miaokan responded with a verse: 'The great poisonous drum roars, shaking heaven and earth; turning the head, corpses lie for ten thousand miles.' Wuyong Quan Gong nodded in approval and ordered him to serve as incense attendant. Soon after, Yue Gong (生卒年不詳) of Bao'en Temple (報恩寺) arrived and invited Chan Master Miaokan to share the seat and preach. Prefect Cheng Gong (生卒年不詳) invited him to take charge of Miaosheng Temple (妙勝寺), and later he moved to Jin Wenguang Xiaozhongxian Temple (金文光孝忠獻寺). Shi Wei Wang (生卒年不詳) appointed him to take charge of Bao'en Temple in Taizhou with a certificate. Tiantai Mountain (天臺山) had no Vinaya school before, so Chan Master Miaokan discussed with Daqing Qi Gong (生卒年不詳) to merge ten temples into a large monastery, build an altar, and order scholars proficient in Vinaya (毗尼, Buddhist precepts) to promote the Dharma of opening, covering, upholding, and transgressing, in order to encourage new learning. Min Commander Wang Gong (生卒年不詳) then invited him to reside at Xuefeng Temple (雪峰寺). Soon after, the imperial court issued an edict for him to reside at Lingyin Temple. Wei Wang invited Chan Master Miaokan to open the mountain at Daci Wanmei Temple (大慈完美寺). After Wei Wang passed away, Chan Master Miaokan lived in seclusion in a hermitage at Shangbai. Commissioner Chen Gong (生卒年不詳) of Taizhou invited Chan Master Miaokan with Ruiyan Temple (瑞巖寺). Before long, the official document from Jiangxin Temple (江心寺) arrived, and Supervisor Shi Gong (生卒年不詳) forced him to go, so he went to Jingci Temple (凈慈寺). The imperial court issued an edict refusing his resignation. Grand Councilor Yu Gong (生卒年不詳) wrote a letter saying, 'You must not disobey the emperor's order again.' The following year, the Jinghu (荊湖) commander-in-chief memorialized, ordering monks and Taoists to purchase purple robes and the title of master, so that he could preside over the temple with the title of master. Chan Master Miaokan said, 'If this is the case, then the sons of the wealthy can all be abbots.'
法。我道殆矣。奏疏殿陛上書廟堂。其議遂寢。詔徙天童力辭。東歸翠巖築室奉先世香火。育王虛席復有旨起師。再辭不許。乃奉詔。上堂。膏雨及時。江山如洗。幽鳥語喬林。殘紅隨遠水。可憐盲聾瘖啞人。不識此方真教體。上堂。舉保壽開堂三聖推出僧話頌曰。一人客路如天遠。一個歸心似箭輕。彼此征途雖有異。須知同日到天庭。上堂。舉汾陽示眾曰識得拄杖子行腳事畢。頌曰。平地無因立話端。揭天聲撼怒濤寒。直饒識得拄杖子。也是封皮作信看。天童除書再至。大參趙公復請主凈慈。悉謝之。示疾書遺表。作寺丞張公書。請主後事。通守永嘉曹公來問疾。從容敘世契。移頃書偈曰。業鏡高懸七十二年。一槌擊碎大道坦然。置筆泊然而逝。
杭州靈隱石鼓希夷禪師
上堂。舉瑯玡覺法華舉相見公案。頌曰。聞名不如見面。見面不如聞名。此地無金二兩。俗人沽酒三升。上堂。舉南泉曰文殊普賢昨夜三更起佛見法見每人與二十棒趁出院也。趙州曰和尚棒教誰吃。南泉曰且道王老師過在甚麼處。趙州禮拜而出。頌曰。春風吹落碧桃華。一片流經十萬家。誰在畫樓沽酒處。相邀來吃趙州茶。和梁山遠禪師十牛圖頌。句法與梁山相埒。理趣超卓似有過焉。一尋牛。只管區區向外尋。不知腳底已泥深。幾回
【現代漢語翻譯】 現代漢語譯本： 法。我說（佛）法快要衰敗了。奏章和建議書遞到朝廷和廟堂之上，但他們的提議最終被擱置。皇帝下詔讓他遷往天童寺，他極力推辭。之後他回到翠巖，建造房屋供奉祖先的香火。育王寺的住持位置空缺，皇帝再次下旨讓他出任住持，他再次推辭，但沒有被允許。於是他接受了詔令。上堂說法：及時雨像油一樣滋潤萬物，雨後的江山像洗過一樣乾淨。隱秘的鳥兒在參天大樹上鳴叫，凋殘的紅花隨著遠去的水流漂逝。可憐那些又盲又聾又啞的人，不認識這（佛）法的真正教義。 上堂說法：舉保壽寺開堂時三位聖人推出僧人的話，並作頌說：一個人在旅途上，感覺路途像天一樣遙遠；一個人歸心似箭，感覺路途輕快。彼此的征途雖然不同，要知道他們會在同一天到達天庭。 上堂說法：舉汾陽禪師向大眾開示說：如果認識了這根拄杖子，那麼行腳參學的事就完畢了。並作頌說：平地上沒有原因而立起話頭，這聲音震天動地，像憤怒的波濤一樣寒冷。即使認識了這根拄杖子，也只是把封皮當作信來看。 天童寺的任命書再次到來，大參趙公再次請求他主持凈慈寺，他都謝絕了。他顯示疾病，寫下遺表，並寫信給寺丞張公，請他主持後事。通守永嘉曹公前來探望他的疾病，他從容地敘述了世間的緣分。過了一會兒，他寫下偈語說：業鏡高懸了七十二年，一槌擊碎，大道坦然。放下筆，安詳地去世了。
杭州靈隱石鼓希夷禪師
上堂說法：舉瑯玡覺法華舉相見的公案。並作頌說：聞名不如見面，見面不如聞名。此地沒有二兩金子，俗人買酒要花三升。 上堂說法：舉南泉禪師的話說：文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，大行愿的象徵）昨夜三更起來，說佛見法見，每人給二十棒，趕出院去。趙州禪師說：和尚的棒子教誰吃呢？南泉禪師說：你說說看，王老師的過錯在哪裡？趙州禪師禮拜後走了出去。並作頌說：春風吹落碧桃花，一片花瓣流經十萬戶人家。誰在畫樓上買酒喝呢？邀請他來吃趙州禪師的茶。 和梁山遠禪師的十牛圖頌，句法和梁山禪師的相似，但理趣超卓，似乎更勝一籌。一尋牛，只管區區向外尋找，不知道腳底已經陷入泥潭。多少次...
【English Translation】 English version: Dharma. I say the Dharma is almost in decline. Memorials and suggestions were submitted to the court and temples, but their proposals were eventually shelved. The emperor issued an edict for him to move to Tiantong Temple, which he strongly declined. Afterwards, he returned to Cuiyan, built a house to worship the incense of his ancestors. The position of abbot of Yuwang Temple was vacant, and the emperor issued another edict for him to take the position, which he declined again, but was not allowed. So he accepted the edict. Ascending the hall to preach: The timely rain is as moistening as oil, and the rivers and mountains after the rain are as clean as if they have been washed. Hidden birds chirp in towering trees, and withered red flowers drift away with the distant flowing water. Pitiful are those who are blind, deaf, and mute, not recognizing the true essence of this Dharma. Ascending the hall to preach: Quoting the words of the three sages who introduced the monks when Baoshou Temple opened, and composing a verse saying: One person is on a journey, feeling the road is as far as the sky; one person is eager to return home, feeling the road is light and fast. Although their journeys are different, know that they will arrive in heaven on the same day. Ascending the hall to preach: Quoting Zen Master Fenyang's instruction to the public: If you recognize this staff, then the matter of traveling and studying is finished. And composing a verse saying: There is no reason to start a topic on flat ground, this sound shakes the sky and the earth, like angry waves, cold. Even if you recognize this staff, you are just treating the cover as the letter. The letter of appointment from Tiantong Temple arrived again, and Da Can Zhao Gong again requested him to preside over Jingci Temple, which he declined. He showed illness, wrote a will, and wrote a letter to Temple Secretary Zhang Gong, asking him to preside over the affairs after his death. Prefect Yongjia Cao Gong came to visit his illness, and he calmly narrated the worldly relationships. After a while, he wrote a verse saying: The mirror of karma has been hanging high for seventy-two years, shattered with one hammer, the great path is open and peaceful. He put down his pen and passed away peacefully.
Zen Master Xiyi of Stone Drum, Lingyin Temple, Hangzhou
Ascending the hall to preach: Quoting the case of Langye Juefahua citing the meeting. And composing a verse saying: Hearing the name is not as good as meeting, meeting is not as good as hearing the name. There is no two taels of gold here, and common people spend three sheng to buy wine. Ascending the hall to preach: Quoting Zen Master Nanquan's words: Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great vows) got up in the middle of the night last night, saying they saw the Buddha-view and Dharma-view, give each person twenty blows and drive them out of the temple. Zen Master Zhaozhou said: Who will the abbot's stick teach to eat? Zen Master Nanquan said: Tell me, where is Teacher Wang's fault? Zen Master Zhaozhou bowed and left. And composing a verse saying: The spring breeze blows down the peach blossoms, a petal flows through hundreds of thousands of homes. Who is buying wine in the painted building? Invite him to drink Zen Master Zhaozhou's tea. And the Ten Ox Herding Pictures verse of Zen Master Liangshan Yuan, the sentence structure is similar to that of Zen Master Liangshan, but the reasoning is outstanding, and it seems to be even better. Searching for the ox, only caring to search outwards, not knowing that the soles of the feet have already sunk into the mud. How many times...
芳草斜陽里。一曲新豐空自吟。二見跡。枯木崖前差路多。草窠里輥覺非么。腳跟若也隨他去。未免當頭蹉過他。三見牛。識得形容認得聲。戴嵩從此妙丹青。徹頭徹尾渾相似。子細看來未十成。四得牛。牢把繩頭莫放渠。幾多毛病未曾除。徐徐驀鼻牽將去。且要回頭識舊居。五牧牛。甘分山林寄此身。有時亦踏馬蹄塵。不曾犯著人苗稼。來往空勞背上人。六騎牛還家。指點前坡即是家。旋吹筒角出煙霞。忽然變作還鄉曲。未必知音是伯牙。七忘牛存人。闌內無牛趁出山。煙蓑雨笠亦空閑。行歌坐樂無拘繫。贏得一身天地間。八人牛俱忘。慚愧眾生界已空。箇中消息若為通。後無來者前無去。未審憑誰繼此宗。九返本還源。靈機不墮有無功。見色聞聲不用聾。昨夜金烏飛入海。曉來依舊一輪紅。十入廛垂手。者漢親從異類來。分明馬頷與驢腮。一揮鐵棒如風疾。萬戶千門盡豁開。
明州雪竇野云處南禪師
上堂。百計推尋永不見面。一時休去在處逢渠。長連床上吃粥吃飯取飽為期。我且問你。常住一粒米是幾番過手。上堂。斬釘截鐵特地乖張。就下平高衲僧笑具。皇覺到此有理難伸。未審諸公如何理論。上堂。摩醯正眼熙然赫然。一處該通萬機頓赴。縛虎擒龍驚天動地。且平常一句又作么生。莫把是非來
辨我。浮生穿鑿不相關。
福州雪峰滅堂了宗禪師
上堂。空索索。冷冰冰。清虛之理畢竟無身。為什麼卻有許多煙雨。會得么。若會得。七種供養諸人。若會不得。滴水難消。
幽州盤山思卓禪師
上堂。拈拄杖。登山渡水全藉者人。擲拄杖。相見易得好。共住難為人。上堂。寂寂惺惺有氣死人。惺惺寂寂無用頑石。嘻。下載清風付與誰。
丞相錢象祖居士
初守金陵。嘗游保寧問道于無用全公有所契入。後於鄉里建接待十所。皆以凈土極樂名之。創止庵為棲息之所。自左相辭歸精修凈業。于嘉定二年閏二月得微疾。有問起居者則曰不貪生不怖死。不生天上不生人中。惟當往生凈土耳。言訖趺坐而化。
西禪凈禪師法嗣
福州乾元宗穎禪師
上堂。卓拄杖。性燥漢祇在一槌。靠拄杖。伶俐人不勞再舉。而今莫有伶俐底么。良久曰。比擬張麟兔亦不遇。
興化府華嚴別峰云禪師
初住福州支提。遷福泉華嚴。上堂。千種言。萬般解。只要教君長不昧。且道不昧個什麼。喚作竹篦則觸。不喚作竹篦則背。上堂。彌勒大士朝入伽藍暮成正覺。總似者般鈍漢有甚用處。直饒隔山望見支提雙童峰便回去。腳跟下好與三十。上堂。舉真凈和尚道也無。禪也
【現代漢語翻譯】 現代漢語譯本 辨別我。人生在世的種種作為，實際上與真性毫不相干。
福州雪峰滅堂了宗禪師
上堂說法。空蕩蕩的，冷冰冰的，清虛的真理畢竟沒有形體。為什麼卻有這麼多的煙雨景象？領會了嗎？如果領會了，七種供養都給你們。如果領會不了，即使一滴水也難以消化。
幽州盤山思卓禪師
上堂說法。拿起拄杖，登山渡水全靠這個人（指拄杖）。放下拄杖，相見容易，長久相處卻很難。上堂說法。只是寂靜惺忪，是有氣無力的死人。只是惺忪寂靜，是沒有用的頑石。唉！這滿載的清風要託付給誰呢？
丞相錢象祖居士
最初鎮守金陵時，曾經遊歷保寧，向無用全公問道，有所領悟。後來在家鄉建造了十所接待場所，都以凈土極樂命名。開創止庵作為棲息的地方。自從辭去左丞相的職務后，精進修習凈土法門。在嘉定二年（1209年）閏二月，稍微感到不適。有人問候起居，他就說：『不貪戀生存，也不畏懼死亡。不求生到天上，也不求生到人間，只應當往生凈土罷了。』說完就結跏趺坐而逝。
西禪凈禪師法嗣
福州乾元宗穎禪師
上堂說法。拿起拄杖，性子急躁的人一下就明白了。靠著拄杖，聰明伶俐的人不用再多說。現在有聰明伶俐的人嗎？停頓了很久說：『想要捕捉麒麟，連兔子都遇不到。』
興化府華嚴別峰云禪師
最初住在福州支提山（Zhi Ti Mountain），後來遷到福泉華嚴寺（Hua Yan Temple）。上堂說法。千種言語，萬般解釋，只要教你們常常不迷惑。那麼，不迷惑的是什麼呢？說是竹篦（bamboo stick）就執著了，說不是竹篦就違背了。上堂說法。彌勒大士（Maitreya）早上進入伽藍（Sangharama，寺院），晚上就成就正覺，總像這樣遲鈍的人有什麼用處？即使隔著山望見支提山的雙童峰（Twin Peak of Zhi Ti Mountain）就回去，也要在他的腳跟下打三十下。上堂說法。引用真凈和尚（Zhen Jing）的話，說也無，禪也無。
【English Translation】 English version Discern me. The contrivances of fleeting life are truly unrelated.
Zen Master Miedang Liaozong of Xuefeng Temple, Fuzhou
Entering the hall for instruction: Empty and desolate, icy and cold. The principle of pure emptiness ultimately has no body. Why then are there so many scenes of mist and rain? Do you understand? If you understand, all of you receive the seven kinds of offerings. If you do not understand, even a drop of water is difficult to digest.
Zen Master Panshan Sizhuo of Youzhou
Entering the hall for instruction: Raising the staff, climbing mountains and crossing rivers all rely on this person (referring to the staff). Throwing the staff, meeting is easy, but living together is difficult. Entering the hall for instruction: Only stillness and faint awareness is a lifeless person with breath. Only faint awareness and stillness is a useless stubborn stone. Alas! To whom shall I entrust this load of clear breeze?
Layman Qian Xiangzu, Prime Minister
Initially guarding Jinling, he once traveled to Baoning and inquired about the Dao from Wu Yongquan, gaining some insight. Later, he built ten reception places in his hometown, all named after the Pure Land of Ultimate Bliss. He founded Zhi'an as a place of rest. Since resigning from the position of Left Prime Minister, he diligently cultivated the Pure Land practice. In the second leap month of Jiading Year 2 (1209), he felt slightly unwell. When someone asked about his well-being, he said: 'I do not crave life, nor do I fear death. I do not seek to be born in the heavens, nor do I seek to be born among humans, but only to be reborn in the Pure Land.' After speaking, he sat in the lotus position and passed away.
Dharma Successor of Zen Master Jing of Xichan
Zen Master Zongying of Qianyuan Temple, Fuzhou
Entering the hall for instruction: Raising the staff, an impatient person understands with just one strike. Leaning on the staff, a clever person needs no further explanation. Are there any clever people here now? After a long pause, he said: 'Trying to catch a Qilin (mythical Chinese creature), you won't even encounter a rabbit.'
Zen Master Yun of Biefeng, Huayan Temple, Xinghua Prefecture
Initially residing at Zhi Ti Mountain (Zhi Ti Mountain) in Fuzhou, he later moved to Huayan Temple (Hua Yan Temple) in Fuquan. Entering the hall for instruction: A thousand words, myriad explanations, only to teach you to always be unconfused. Then, what is it that is unconfused? Calling it a bamboo stick (bamboo stick) is attachment, saying it is not a bamboo stick is contradiction. Entering the hall for instruction: The Bodhisattva Maitreya (Maitreya) enters the Sangharama (Sangharama, monastery) in the morning and attains perfect enlightenment in the evening. What use is there for such a dull person? Even if you see the Twin Peak (Twin Peak of Zhi Ti Mountain) of Zhi Ti Mountain from across the mountain and go back, you should be given thirty blows under your feet. Entering the hall for instruction: Quoting Zen Master Zhen Jing (Zhen Jing), saying is nothing, Zen is nothing.
無。道也無玄也無妙。快活須明者一竅。師曰。既無禪道又無玄妙。甚處得者一竅。若有一竅可明。如何得快活去。諸人即今要得快活么。便下座。上堂。過去諸如來斯門已成就。是甚語話。現在諸菩薩今各入圓明。誣人之罪。未來修學人當依如是法。莫鈍置他好。其柰茫茫宇宙人無數。幾個男兒是丈夫。
福州中濟無禪立才禪師
上堂。舉雪竇和尚頌曰。三分光陰二早過。靈臺一點不揩磨。貪生逐日區區去。喚不回頭爭柰何。師曰。雪竇老漢顢顢頇頇儱儱侗侗。更參三十年也未會禪在。然雖如是。土曠人稀。試聽下個註腳。瞎卻摩醯三隻眼。南北東西路不分。上堂。舉趙州和尚喫茶去話。頌曰。趙州逢人喫茶。誰知事出急家。翻手作云作雨。順風撒土撒沙。引得洞山無意智。問佛也道三斤麻。讀此庵語錄偈曰。南海波斯持密咒。千言萬語少人知。春風一陣來何處。吹落桃華三四枝。
華藏演禪師法嗣
湖州何山月窟慧清禪師
上堂。舉天臺韶國師初參法眼。因僧問法眼如何是曹源一滴水。眼曰是曹源一滴水。韶聞豁然開悟。師頌曰。曹源一滴水。相罵饒接㭰。鷃雀空啾啾。驊騮已千里。
開善謙禪師法嗣
建寧府仙州山吳十三道人
每以己事叩諸禪伯。及開善歸
【現代漢語翻譯】 現代漢語譯本： 無。道也無玄也無妙。快活須明者一竅。師曰：『既無禪道又無玄妙，甚處得者一竅？若有一竅可明，如何得快活去？』諸人即今要得快活么？便下座。上堂。過去諸如來斯門已成就。是甚語話？現在諸菩薩今各入圓明。誣人之罪。未來修學人當依如是法。莫鈍置他好。其柰茫茫宇宙人無數，幾個男兒是丈夫？
福州中濟無禪立才禪師
上堂。舉雪竇和尚頌曰：『三分光陰二早過，靈臺一點不揩磨。貪生逐日區區去，喚不回頭爭柰何？』師曰：『雪竇老漢顢顢頇頇儱儱侗侗，更參三十年也未會禪在。』然雖如是，土曠人稀。試聽下個註腳。瞎卻摩醯（Maheśvara，印度教主神之一，濕婆的別名）三隻眼，南北東西路不分。上堂。舉趙州和尚喫茶去話。頌曰：『趙州逢人喫茶，誰知事出急家。翻手作云作雨，順風撒土撒沙。引得洞山無意智，問佛也道三斤麻。』讀此庵語錄偈曰：『南海波斯持密咒，千言萬語少人知。春風一陣來何處，吹落桃華三四枝。』
華藏演禪師法嗣
湖州何山月窟慧清禪師
上堂。舉天臺韶國師初參法眼。因僧問法眼如何是曹源一滴水？眼曰：『是曹源一滴水。』韶聞豁然開悟。師頌曰：『曹源一滴水，相罵饒接㭰。鷃雀空啾啾，驊騮已千里。』
開善謙禪師法嗣
建寧府仙州山吳十三道人
每以己事叩諸禪伯。及開善歸
【English Translation】 English version: Nothing. The Dao is neither mysterious nor wonderful. To be happy, one must understand the single aperture. The master said, 'Since there is neither Chan (Zen) nor mystery, where does one obtain this single aperture? If there is a single aperture to understand, how can one achieve happiness?' Do you all want to be happy now? Then he descended from his seat and ascended the hall. 'The past Tathagatas (如來，Buddha) have already accomplished this gate.' What words are these? 'The present Bodhisattvas (菩薩，enlightened beings) are now each entering perfect enlightenment.' This is the crime of false accusation. 'Future learners should follow this Dharma (法，teachings).' Do not neglect it. Alas, in this vast universe, there are countless people, but how many men are true heroes?
Chan Master Li Cai of Zhongji Temple in Fuzhou
Ascending the hall, he quoted a verse by Zen Master Xuedou: 'Two-thirds of life's time has passed early, the point of the spirit platform is not wiped clean. Greedily living day by day, going about busily, calling back does no good, what can be done?' The master said, 'Old man Xuedou is muddleheaded and careless, dull and foolish. Even if he studies for another thirty years, he still won't understand Chan.' Even so, the land is vast and people are few. Listen to the following commentary. 'Blinding the three eyes of Maheśvara (摩醯首羅，one of the principal deities of Hinduism, another name for Shiva), north, south, east, and west, the road cannot be distinguished.' Ascending the hall, he quoted the story of Zen Master Zhaozhou's 'Go drink tea.' He composed a verse: 'Zhaozhou offers tea to everyone he meets, who knows the matter arises from an urgent home? Turning his hand, he makes clouds and rain, scattering earth and sand with the wind. Leading Dongshan to be without intention or wisdom, even when asking the Buddha, he speaks of three pounds of flax.' Reading the verse from the Record of Ci'an: 'A Persian from the South Sea holds a secret mantra, few know its thousands of words. Where does the spring breeze come from? It blows down three or four branches of peach blossoms.'
Successor of Chan Master Yan of Huazang
Chan Master Huiqing of Heshan Yueku in Huzhou
Ascending the hall, he quoted National Teacher Shao of Tiantai, who initially visited Fayen. A monk asked Fayen, 'What is a drop of water from Caoyuan?' Fayen said, 'It is a drop of water from Caoyuan.' Shao heard this and suddenly became enlightened. The master composed a verse: 'A drop of water from Caoyuan, scolding each other, they generously offer help. The wren chirps emptily, the fine steed is already a thousand miles away.'
Successor of Chan Master Qian of Kaishan
Daoist Wu Shisan of Xianzou Mountain in Jianning Prefecture
He often consulted Chan masters about his own affairs. And when Kaishan returned...
結茅于其左。遂往給侍。紹興庚申三月八日夜釋然啟悟。占偈呈善曰。元來無縫罅。觸著便光輝。既是千金寶。何須彈雀兒。善答曰。啐地折時真慶快。死生凡聖盡平沉。仙州山下呵呵笑。不負相期宿昔心。
雪峰然禪師法嗣
如如居士顏丙
有僧舉趙州見南泉有主沙彌話問。居士以頌答之曰。解把一莖茅草。喚作丈六金身。會得頭頭皆是道。眼中瞳子面前人。又頌子湖狗話曰。貧家無所有。只養一隻狗。便是佛出來。也須遭一口。
凈慈一禪師法嗣
明州天童息庵達觀禪師
義烏趙氏子也。初參應庵。次見無庵于道場。後於凈慈水庵室中明得二老垂手處。一語破的而返至龍翔。柏堂分第一座。后閱四剎。被旨升靈隱。上堂。舉二祖問達磨安心公案。頌曰。長安深夜雪漫漫。欲覓心安轉不安。總使言前開活眼。那知已被老胡謾。
袁州仰山簡庵嗣清禪師
上堂。舉達磨大師一日謂門人曰。時將至矣。汝等盍各言所得乎。最後慧可出。禮三拜依位而立。磨曰汝得吾髓。師頌曰。捏目生華立問端。得他皮髓被他謾。者般瞎漢能多事。六月無霜也道寒。
道場全禪師法嗣
常州華藏伊庵有權禪師
臨安昌化祁氏子。年十四得度。十八歲參禮佛智𥙿于靈
【現代漢語翻譯】 現代漢語譯本： （僧人）在他左邊搭了個茅草屋。於是前去侍奉（善禪師）。紹興庚申年（1140年）三月初八的晚上，（僧人）豁然開悟，寫了首偈呈給善禪師說：『原來沒有一絲縫隙，觸碰著就光輝燦爛。既然是千金之寶，何須用它來打麻雀呢？』善禪師回答說：『啐地一聲折斷時才真正痛快，死生凡聖全都平等沉寂。仙州山下呵呵大笑，不辜負我們往昔相期的心意。』
雪峰然禪師的法嗣
如如居士顏丙
有僧人舉趙州（禪師）見南泉（禪師）時，關於有主沙彌的話來問（顏丙）。居士用頌來回答：『能把一根茅草，說成是丈六金身（佛像）。領會得頭頭都是道，眼中瞳子就是面前人。』又頌子湖（禪師）的狗的話說：『貧窮人家沒有什麼，只養了一條狗。即便是佛出來，也一定要被咬一口。』
凈慈一禪師的法嗣
明州天童息庵達觀禪師
（禪師是）義烏趙氏的兒子。起初參訪應庵（禪師），後來在道場見到無庵（禪師）。之後在凈慈水庵的房間里，明白了兩位老禪師垂手示人的地方，一語中的，於是返回龍翔（寺）。在柏堂擔任第一座。之後巡閱四座寺廟，奉旨升任靈隱（寺住持）。上堂說法時，舉二祖（慧可）問達磨（菩提達摩）安心的公案。頌曰：『長安深夜雪花漫漫，想要尋求心安反而更不安。縱然在言語之前開啟了活眼，哪裡知道已經被老胡（達磨）欺騙。』
袁州仰山簡庵嗣清禪師
上堂說法時，舉達磨大師有一天對門人說：『時間快到了，你們何不各自說說自己的心得呢？』最後慧可（禪師）出來，行了三次禮，然後依位站立。達磨（菩提達摩）說：『你得到了我的精髓。』禪師頌曰：『捏著眼睛生出幻覺，站立發問是開端。得到他的皮毛精髓也被他欺騙。這種瞎漢真是多事，六月沒有霜也說寒冷。』
道場全禪師的法嗣
常州華藏伊庵有權禪師
（禪師是）臨安昌化祁氏的兒子。十四歲時出家，十八歲時參禮佛智𥙿于靈（隱寺）。
【English Translation】 English version: He built a thatched hut to his left. Then he went to serve him (Zen Master Shan). On the eighth night of the third month of the Gengshen year of Shaoxing (1140), he suddenly became enlightened. He presented a verse to Shan, saying, 'Originally there is no seam or crack, touching it brings radiance. Since it is a treasure worth a thousand gold pieces, why use it to shoot sparrows?' Shan replied, 'It is truly joyful when it is broken with a 'tsui' sound, life and death, the mundane and the sacred, all sink into equality and silence. Laughing heartily below Mount Xianzhou, not failing the heart of our past expectations.'
Successor of Zen Master Ran of Xuefeng
Layman Ruru Yan Bing
A monk raised the question of Zhao Zhou (Zen Master) meeting Nan Quan (Zen Master) regarding the novice monk with an owner and asked (Yan Bing). The layman answered with a verse: 'Able to call a single blade of grass, a sixteen-foot golden body (Buddha image). Understanding that every single thing is the Tao, the pupils in the eyes are the person in front.' He also praised the words of Zen Master Zihu's dog, saying, 'A poor family has nothing, only raises a dog. Even if the Buddha comes out, he must be bitten.'
Successor of Zen Master Yi of Jingci
Zen Master Xi'an Daguan of Tiantong Temple in Mingzhou
(The Zen Master was) the son of the Zhao family of Yiwu. He first visited Ying'an (Zen Master), and later saw Wu'an (Zen Master) at the Dojo. Later, in the room of Shui'an at Jingci, he understood the place where the two old Zen Masters showed their hands, and with one word, he hit the mark and returned to Longxiang (Temple). He served as the first seat in Baitang. After inspecting four temples, he was ordered to be promoted to Lingyin (Temple). In the Dharma hall, he raised the public case of the Second Ancestor (Huike) asking Dharma (Bodhidharma) for peace of mind. He praised: 'Chang'an at midnight, snow is vast and boundless, wanting to seek peace of mind, but becoming more uneasy. Even if one opens the living eye before words, how would one know that he has already been deceived by the old barbarian (Dharma)?'
Zen Master Jian'an Siqing of Yangshan in Yuanzhou
In the Dharma hall, he raised the case of Dharma Master one day saying to his disciples, 'The time is approaching, why don't you each speak of what you have gained?' Finally, Huike (Zen Master) came out, bowed three times, and then stood in his place. Dharma (Bodhidharma) said, 'You have obtained my marrow.' The Zen Master praised: 'Rubbing the eyes to produce illusions, standing and asking is the beginning. Obtaining his skin and marrow is also being deceived by him. This kind of blind man is truly meddlesome, even saying it's cold when there is no frost in June.'
Successor of Zen Master Quan of Daocheng
Zen Master Yi'an Youquan of Huazang Temple in Changzhou
(The Zen Master was) the son of the Qi family of Changhua in Lin'an. He became a monk at the age of fourteen, and at the age of eighteen, he visited and paid respects to Fozhi𥙿 at Ling (Yin Temple).
隱。時無庵居第一座。室中以從無住本建一切法問之。師久而有省。答曰。暗裡穿針耳中出氣。庵可之。遂密付心印。嘗夜坐達旦。行粥者至忘展缽。鄰僧以手觸之。師感悟。說偈曰。黑漆崑崙把釣竿。古帆高掛下驚湍。蘆華影里弄明月。引得盲龜上釣船。佛智嘗問心包太虛量廓沙界時如何。師曰大海不宿死屍。智撫其座曰。此子他日當據此座呵佛罵祖去在。師益自韜晦。復見應庵于歸宗。參大慧于徑山。洎無庵住道場命師分座。住後上堂。今朝結卻布袋口。明眼衲僧莫亂走。心行滅處解翻身。噴嚏也成獅子吼。旃檀林。任馳驟。剔起眉毛頂上生。剜肉成瘡露家醜。上堂。禪禪無黨無偏。迷時千里隔。悟在口唇邊。所以僧問石霜如何是禪。霜曰㼾磚。又僧問睦州如何是禪。州曰猛火著油煎。又僧問首山如何是禪。山曰猢猻上樹尾連巔。大眾。道無橫徑。立處孤危。此三大老行聲前活路。用劫外靈機。若以衲僧正眼簡點將來不無優劣。一人如張良入陣。一人如項羽用兵。一人如孔明料敵。若人辨白得。可與佛祖齊肩。忽有個衲僧出來道長老話作兩橛。適來道道無橫徑無黨無偏。而今又卻分許多優劣作么生。祇對還委悉么。把手上山齊著力。咽喉出氣自家知。淳熙庚子秋示微疾。書偈趺坐而逝。茶毗齒舌不壞。獲五色舍利
無數。葬于橫山余骼塔萬年寺左。
焦山體禪師法嗣
明州天童癡鈍智穎禪師
舉達磨見武帝因緣。頌曰。提起須彌第一錘。玉關金鎖擊難開。重施背踏空勞力。應悔迢迢萬里來。
徑山印禪師法嗣
潤州金山退庵道奇禪師
僧問。雪峰道望州亭與汝相見了也。意旨如何。師曰。左眼半斤。曰烏石嶺與汝相見了也作么生。師曰右眼八兩。曰僧堂前與汝相見了也又且如何。師曰鼻孔大頭向下。曰。只如鵝湖驟步入方丈。保福入僧堂。此意又作么生。師曰。水向竹邊流出冷。風從華里過來香。上堂。此段大事無處不周。新焦山未離東霞時已與諸人相見了也。且道相見底事作么生。幾多頭角成龍去。蝦蟹依前努眼睛。上堂。至道本乎一心。心法本乎無住。無住心體靈知不昧性相寂然。所以道吾打鼓四大部洲同參。拄杖橫也挑干乾坤大地。缽盂展也覆卻恒河沙界。到者里。像王行處狐兔絕蹤。水月現時風雲自異。古今收不得。歷劫不知名。千聖立下風。誰敢當頭道。咄。我王庫內無如是刀。
雙林用禪師法嗣
婺州三峰印禪師
上堂。舉百丈野狐話。頌曰。不落不昧。誣人之罪。不昧不落。無繩自縛。可憐柳絮隨春風。有時自西還自東。
龜峰光禪師法嗣
【現代漢語翻譯】 無數。（禪師）葬于橫山余骼塔萬年寺左。
焦山體禪師法嗣
明州天童癡鈍智穎禪師
舉達磨（Bodhidharma，印度禪宗始祖）見武帝（梁武帝，南朝梁的皇帝，502年-549年在位）因緣。頌曰：提起須彌第一錘，玉關金鎖擊難開。重施背踏空勞力，應悔迢迢萬里來。
徑山印禪師法嗣
潤州金山退庵道奇禪師
僧問：雪峰道望州亭與汝相見了也，意旨如何？師曰：左眼半斤。曰：烏石嶺與汝相見了也作么生？師曰：右眼八兩。曰：僧堂前與汝相見了也又且如何？師曰：鼻孔大頭向下。曰：只如鵝湖驟步入方丈，保福入僧堂，此意又作么生？師曰：水向竹邊流出冷，風從華里過來香。上堂：此段大事無處不周，新焦山未離東霞時已與諸人相見了也。且道相見底事作么生？幾多頭角成龍去，蝦蟹依前努眼睛。上堂：至道本乎一心，心法本乎無住，無住心體靈知不昧性相寂然。所以道吾打鼓四大部洲同參，拄杖橫也挑干乾坤大地，缽盂展也覆卻恒河沙界。到者里，像王行處狐兔絕蹤，水月現時風雲自異。古今收不得，歷劫不知名。千聖立下風，誰敢當頭道。咄！我王庫內無如是刀。
雙林用禪師法嗣
婺州三峰印禪師
上堂。舉百丈（懷海禪師，唐代禪宗大師）野狐話。頌曰：不落不昧，誣人之罪。不昧不落，無繩自縛。可憐柳絮隨春風，有時自西還自東。
龜峰光禪師法嗣
【English Translation】 Innumerable. (The Chan master) was buried to the left of the Yu Ge Pagoda at Wannian Temple in Hengshan.
Disciple of Chan Master Ti of Jiaoshan
Chan Master Chidun Zhiying of Tiantong Temple in Mingzhou
He cited the story of Bodhidharma (達磨, the founder of Zen Buddhism in India) meeting Emperor Wu (武帝, Emperor of the Liang Dynasty, reigned 502-549 AD). A verse says: 'Raising the first hammer of Mount Sumeru, the jade gate and golden lock are hard to open. Repeatedly trying to push from behind is a waste of effort, one should regret coming from ten thousand miles away.'
Disciple of Chan Master Yin of Jingshan
Chan Master Tui'an Daoqi of Jinshan Temple in Runzhou
A monk asked: 'Xuefeng said that Wangzhou Pavilion has already met you, what is the meaning?' The master said: 'The left eye weighs half a catty.' The monk said: 'What about Wushi Ridge meeting you?' The master said: 'The right eye weighs eight taels.' The monk said: 'What about meeting you in front of the monks' hall?' The master said: 'The nostrils are large and the head points downwards.' The monk said: 'What about the sudden entry of Ehu into the abbot's room, and Baofu entering the monks' hall, what is the meaning of this?' The master said: 'Water flows out coolly beside the bamboo, and the wind brings fragrance from the flowers.' Entering the hall: 'This great matter pervades everywhere, the new Jiaoshan had already met everyone before leaving Dongxia. But how does this meeting happen? Many grow horns and become dragons, while shrimps and crabs still strain their eyes.' Entering the hall: 'The ultimate path originates from one mind, and the mind-dharma originates from non-dwelling. The non-dwelling mind-essence is spiritually aware, not obscured, and its nature and characteristics are silent. Therefore, it is said that when I beat the drum, the four great continents participate together; when the staff is held horizontally, it supports the heaven and earth; when the bowl is unfolded, it covers the sands of the Ganges River. Arriving here, the traces of foxes and rabbits disappear where the elephant king walks, and when the moon appears in the water, the wind and clouds naturally change. It cannot be contained by the past or present, and its name is unknown throughout countless kalpas. Thousands of sages have established the wind, who dares to speak directly? Ha! There is no such knife in my king's treasury.'
Disciple of Chan Master Yong of Shuanglin
Chan Master Yin of Sanfeng in Wuzhou
Entering the hall. He cited the story of Baizhang's (百丈, Zen Master Huaihai of the Tang Dynasty) wild fox. A verse says: 'Not falling, not obscured, the crime of falsely accusing others. Not obscured, not falling, self-bound without a rope. Pitiful willow catkins follow the spring breeze, sometimes from the west and sometimes from the east.'
Disciple of Chan Master Guang of Guifeng
杭州徑山蒙庵元聰禪師
福州朱氏子。于晦庵會中得心要。眾推為高弟。慶元三年自福之雪峰。被旨遷徑山。上堂。舉藥山首造石頭之室便問。三乘(十二)分教某甲粗知。嘗聞南方直指人心見性成佛實未明瞭。伏望指示。頭曰。恁么也不得。不恁么也不得。恁么不恁么總不得。子作么生。山罔措。頭曰子因緣不在此。且往馬大師處去。山稟命禮馬祖。仍伸前問。祖曰。我有時教伊揚眉瞚目。有時不教伊揚眉瞚目。有時揚眉瞚目者是。有時揚眉瞚目者不是。汝作么生。山于言下契悟便禮拜。祖曰汝見甚麼道理便禮拜。山曰某甲在石頭如蚊子上鐵牛。祖曰汝既如是善自護持。師頌曰。倒腹傾腸說向伊。不知何故尚遲疑。只今便好猛提取。莫待天明失卻雞。上堂。舉玄沙見僧禮拜次乃曰因我得禮你。頌曰。因我得禮你。莫放屁撒屎。帶累天下人。錯認自家底。上堂。舉趙州一日在東司上見文遠過。驀召文遠。遠應諾。州曰東司上不可與汝說佛法。頌曰。明明道不說。此理憑誰識。春風一陣來。滿地華狼藉。送行者求僧偈曰。山前麥熟雨初晴。桑柘青連柳色新。毫髮不存風骨露。頭頭總是比丘身。十月十四日示寂。
大洪證禪師法嗣
蘇州萬壽月林師觀禪師
俗姓黃。福州侯官人。僧問三聖道
【現代漢語翻譯】 現代漢語譯本：
杭州徑山蒙庵元聰禪師
是福州朱氏之子。在晦庵的集會中領悟了心要，大家推舉他為高足。慶元三年（1197年）從福州的雪峰山，奉旨遷往徑山。上堂說法時，舉了藥山禪師初次拜訪石頭禪師時所問的問題：『三乘（小乘，中乘，大乘）十二分教（佛教經典的十二種分類）我大致瞭解，但常聽說南方禪宗直指人心，見性成佛，實在不明白。希望您能指示。』石頭禪師說：『這樣也不行，那樣也不行，這樣那樣都不行。你怎麼辦？』藥山禪師不知所措。石頭禪師說：『你的機緣不在這裡，先去馬祖（馬祖道一）大師那裡吧。』藥山禪師聽從命令，禮拜馬祖，仍然提出之前的問題。馬祖說：『我有時教他揚眉眨眼，有時不教他揚眉眨眼，有時揚眉眨眼是對的，有時揚眉眨眼是不對的。你怎麼辦？』藥山禪師在言語下領悟了，便禮拜。馬祖說：『你見到了什麼道理便禮拜？』藥山禪師說：『我在石頭禪師那裡就像蚊子叮鐵牛一樣，無從下手。』馬祖說：『你既然這樣，就好好守護保持你的領悟。』禪師作頌說：『倒腹傾腸地向他訴說，不知為何還遲疑不決。現在就應該猛烈地提取，莫要等到天亮失去了雞。』上堂說法時，舉了玄沙禪師見到僧人禮拜的情景，於是說：『因為我才讓你得以禮拜。』作頌說：『因為我才讓你得以禮拜，不要放屁拉屎，連累天下人，錯認了自家本性。』上堂說法時，舉了趙州禪師有一天在東司（廁所）上見到文遠經過，便叫文遠。文遠應答。趙州禪師說：『東司上不可與你說佛法。』作頌說：『明明說不說，此理憑誰認識？春風一陣吹來，滿地落花狼藉。』送別僧人時作偈說：『山前麥子成熟，雨後初晴，桑樹和柘樹青翠相連，柳色清新。毫髮之差也不存留，風骨完全顯露，處處都是比丘（出家受具足戒的男子）。』十月十四日圓寂。
是大洪證禪師的法嗣（繼承人）。
蘇州萬壽月林師觀禪師
俗姓黃，是福州侯官人。僧人問三聖道：
【English Translation】 English version:
Zen Master Yuancong of Meng'an Monastery on Mount Jing in Hangzhou
He was a son of the Zhu family of Fuzhou. He attained the essence of mind in the assembly of Hui'an and was regarded by all as a top disciple. In the third year of Qingyuan (1197), he moved from Xuefeng in Fuzhou to Mount Jing by imperial decree. In his Dharma talk, he cited the story of Yaoshan's first visit to Stone Master, asking: 'I roughly understand the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and the Twelve Divisions of the Teachings (twelve categories of Buddhist scriptures), but I have often heard that the Southern Zen school directly points to the human mind, seeing one's nature and becoming a Buddha, which I do not really understand. I hope you can instruct me.' Stone Master said: 'That way is not acceptable, this way is not acceptable, neither that way nor this way is acceptable. What do you do?' Yaoshan was at a loss. Stone Master said: 'Your affinity is not here. Go to Master Ma (Mazu Daoyi) first.' Yaoshan obeyed and paid respects to Mazu, and then asked the same question. Mazu said: 'Sometimes I teach him to raise his eyebrows and blink his eyes, sometimes I don't teach him to raise his eyebrows and blink his eyes, sometimes raising his eyebrows and blinking his eyes is right, sometimes raising his eyebrows and blinking his eyes is not right. What do you do?' Yaoshan attained enlightenment upon hearing these words and bowed. Mazu said: 'What principle did you see that made you bow?' Yaoshan said: 'At Stone Master's place, I was like a mosquito trying to bite an iron ox, with no way to start.' Mazu said: 'Since you are like this, take good care and maintain your enlightenment.' The Zen Master composed a verse saying: 'Pouring out my heart and speaking to him, I don't know why he still hesitates. Now is the time to extract it fiercely, don't wait until dawn and lose the chicken.' In his Dharma talk, he cited the scene of Zen Master Xuansha seeing a monk bowing, and then said: 'It is because of me that you are able to bow.' He composed a verse saying: 'It is because of me that you are able to bow, don't fart and shit, implicating all the people in the world, mistaking your own nature.' In his Dharma talk, he cited the story of Zen Master Zhaozhou seeing Wenyuan passing by while he was in the Eastern Privy (toilet) one day, and he called out to Wenyuan. Wenyuan responded. Zen Master Zhaozhou said: 'I cannot speak the Dharma to you in the Eastern Privy.' He composed a verse saying: 'Clearly saying not saying, who can recognize this principle? A gust of spring wind comes, and fallen flowers are scattered all over the ground.' When sending off a monk, he composed a verse saying: 'The wheat in front of the mountain is ripe, and the rain has just cleared, the mulberry and cudrania are connected in green, and the willow color is fresh. Not a hair's breadth remains, the spirit and bones are completely revealed, everywhere is a Bhikshu (a fully ordained male monastic).' He passed away on the fourteenth day of October.
He was a Dharma successor of Zen Master Zheng of Dahong.
Zen Master Shiguan of Yuelin Monastery in Wanshou, Suzhou
His secular surname was Huang, and he was a native of Houguan, Fuzhou. A monk asked Sansheng:
逢人則出出則不為人意作么生。師曰錯。曰興化道逢人則不出出則便為人又作么生。師曰錯。僧曰興化旗槍倒卓三聖肝膽齊傾。師曰引不著。曰只如今日和尚作么生為人。師曰一棒一條痕。頌玄沙三種病話。盲聾瘖啞。捉敗了也。更問如何。盲聾瘖啞。
大溈行禪師法嗣
常德府德山子涓禪師
潼川人也。上堂。見見之時見非是見。見猶離見見不能及。喝一喝。鯨吞海水盡。露出珊瑚枝。眾中忽有個衲僧出來道長老休寐語。卻許伊具一隻眼。上堂。橫按拄杖。一二三四五六七。七六五四三二一。循環逆順數將來。數到未來無盡日。因七見一。見一亡七。踏破太虛空。鐵牛也汗出。絕氣息。無軌跡。擲拄杖。更須放下者個。始是參學事畢。上堂。拈拄杖。有時奪人不奪境。拄杖子七縱八橫。有時奪境不奪人。山僧七顛八倒。有時人境兩俱奪。拄杖子與山僧削跡吞聲。有時人境俱不奪。卓拄杖。伴我行千里。𢹂君過萬山。忽然撞著臨濟大師時又如何。喝一喝。未明心地印。難透祖師關。
萬年賁禪師法嗣
溫州龍鳴在庵賢禪師
上堂。舉崇壽示眾曰識得凳子周匝有餘。雲門道識得凳子天地懸殊。師曰。崇壽老漢坐殺天下。人云門大師走殺天下人。龍鳴則不然。識得凳子四腳著地。要
【現代漢語翻譯】 現代漢語譯本： 僧人問：『逢人便說，說了又不合人意，這是什麼意思？』 禪師說：『錯了。』 僧人又問：『興化禪師說，逢人不說，不說卻又正合人意，這又是什麼意思？』 禪師說：『錯了。』 僧人說：『興化禪師的旗槍倒立，三聖禪師的肝膽都嚇破了。』 禪師說：『不相干。』 僧人問：『像今天和尚您，如何為人說法？』 禪師說：『一棒下去一條痕跡。』 這是玄沙禪師所說的三種病：盲、聾、啞。 （你們）已經被我抓住了把柄，還問什麼如何？ （就是）盲、聾、啞。
大溈行禪師法嗣
常德府德山子涓禪師
（子涓禪師是）潼川人。 （子涓禪師）上堂說法：『見的時候，要知道見不是真正的見。見如果離開了見，就無法達到真見。』 （子涓禪師）大喝一聲：『一口鯨吞海水盡，露出海底珊瑚枝。』 人群中忽然有個僧人出來說：『長老不要說夢話。』 這樣才算他真正具有一隻慧眼。 （子涓禪師）上堂說法：『橫著拄杖，一二三四五六七，七六五四三二一。循環逆順數將來，數到未來無盡日。』 因為七而見到一，見到一而忘卻七。 踏破太虛空，鐵牛也嚇得汗流浹背。 斷絕氣息，沒有軌跡。 （子涓禪師）扔掉拄杖：『更須放下這個（拄杖），才是參學完畢。』 （子涓禪師）上堂說法：『拿起拄杖，有時奪人不奪境，拄杖子七縱八橫。有時奪境不奪人，山僧七顛八倒。有時人境兩俱奪，拄杖子與山僧都銷聲匿跡。有時人境俱不奪。』 （子涓禪師）拄著拄杖：『伴我行千里，攜君過萬山。』 『忽然撞著臨濟大師時又如何？』 （子涓禪師）大喝一聲：『未明心地印，難透祖師關。』
萬年賁禪師法嗣
溫州龍鳴在庵賢禪師
（在庵賢禪師）上堂說法：引用崇壽禪師開示大眾說：『認識凳子就足夠了。』 雲門禪師說：『認識凳子，天地之間就有了巨大的差別。』 （在庵賢）禪師說：『崇壽老禪師坐死了天下人，雲門大師跑死了天下人。我龍鳴卻不這樣認為，認識凳子就是四腳著地。』
【English Translation】 English version: A monk asked: 'Speaking to everyone, but what is said doesn't align with people's intentions, what does this mean?' The Zen master said: 'Wrong.' The monk further asked: 'Zen Master Xinghua said, not speaking to everyone, but what is unsaid aligns with people's intentions, what does this mean?' The Zen master said: 'Wrong.' The monk said: 'Zen Master Xinghua's flag spear is upside down, Zen Master San Sheng's liver and gallbladder are shattered.' The Zen master said: 'Irrelevant.' The monk asked: 'Like you, the abbot today, how do you teach people?' The Zen master said: 'One strike leaves one mark.' This is the three illnesses spoken of by Zen Master Xuansha: blindness, deafness, and muteness. You have already been caught by me, what more is there to ask? It is (just) blindness, deafness, and muteness.
Successor of Zen Master Dawei Xing
Zen Master Ziquan of Deshan in Changde Prefecture
(Zen Master Ziquan) was from Tongchuan. (Zen Master Ziquan) ascended the hall and said: 'When seeing, know that seeing is not true seeing. If seeing is separated from seeing, it cannot reach true seeing.' (Zen Master Ziquan) shouted loudly: 'A whale swallows the sea, revealing coral branches.' Suddenly, a monk in the crowd came out and said: 'Elder, stop talking nonsense.' Only then can he be said to truly possess one eye of wisdom. (Zen Master Ziquan) ascended the hall and said: 'Holding the staff horizontally, one two three four five six seven, seven six five four three two one. Counting in cycles and reversals, counting to the endless days of the future.' Because of seeing seven, one sees one, and seeing one forgets seven. Breaking through the great void, even the iron ox sweats. Cutting off breath, without a trace. (Zen Master Ziquan) threw away the staff: 'It is necessary to let go of this (staff) before completing the study.' (Zen Master Ziquan) ascended the hall and said: 'Picking up the staff, sometimes seizing the person but not the environment, the staff goes seven horizontal and eight vertical. Sometimes seizing the environment but not the person, the mountain monk stumbles seven times and falls eight times. Sometimes both person and environment are seized, the staff and the mountain monk disappear without a trace. Sometimes neither person nor environment is seized.' (Zen Master Ziquan) leaning on the staff: 'Accompany me for a thousand miles, take you across ten thousand mountains.' 'What if you suddenly encounter Zen Master Linji?' (Zen Master Ziquan) shouted loudly: 'Without understanding the seal of the mind-ground, it is difficult to penetrate the ancestral master's barrier.'
Successor of Zen Master Wannian Ben
Zen Master Zai'an Xian of Longming in Wenzhou
(Zen Master Zai'an Xian) ascended the hall and said: Quoting Zen Master Chongshou's instruction to the assembly: 'Recognizing the stool is sufficient.' Zen Master Yunmen said: 'Recognizing the stool, there is a huge difference between heaven and earth.' (Zen Master Zai'an) said: 'Old Zen Master Chongshou sat to death all the people in the world, Master Yunmen ran to death all the people in the world. I, Longming, do not think so. Recognizing the stool is just having four legs on the ground.'
坐便坐要起便起。上堂。舉趙州勘婆話。頌曰。冰雪佳人貌最奇。常將玉笛向人吹。曲中無限華心動。獨許東君第一枝。
潭州大溈咦庵鑒禪師
會稽人也。上堂。木落霜空。天寒水冷。釋迦老子無處藏身。拆東籬補西壁。撞著不空見菩薩。請示唸佛三昧。也甚奇怪。卻向道金色光明雲。參退喫茶去。上堂。老胡開一條路甚生徑直。只云歇即菩提。勝凈明心不從人得。後人不得其門。一向奔馳南北往復東西。極歲窮年無個歇處。諸人還歇得么。休休。上堂。舉晦堂和尚一日問僧甚處來。曰南雄州。堂曰出來作甚麼。曰尋訪尊宿。堂曰不如歸鄉好。曰未審和尚令某歸鄉意旨如何。堂曰鄉里三錢買一片魚[(︽〡︽)/(廠@魚)]如手掌大。師曰。寧可碎身如微塵。終不瞎個師僧眼。晦堂較些子。有般漢便道熟處難忘。有甚共語處。上堂。舉罽賓國王問師子尊者蘊空公案。師頌曰。尊者何曾得蘊空。罽賓徒自斬春風。桃華雨後已零落。染得一溪流水紅。
明州天童雪庵從瑾禪師
永嘉楠溪人。俗姓鄭。禮普安院子回落發。謁心聞于瑞巖。一日入室聞舉紅爐片雪問。師擬答。忽領旨。留侍三年。入閩見佛智于西禪。問甚處來。師曰四明。智曰曾見憨布袋么。師便喝。智便打。師接住拳曰和尚
【現代漢語翻譯】 現代漢語譯本： 坐下就坐下，要起身就起身。上堂說法。舉趙州禪師勘驗老太婆的話頭。頌詞說：『冰雪般的美人容貌最奇特，常常拿著玉笛向人吹奏。樂曲中無限美好的心意令人感動，唯獨讚許東君（春神）是第一枝花。』
潭州大溈咦庵鑒禪師
是會稽人。上堂說法。『樹葉凋落，霜降天空，天氣寒冷，河水冰冷。釋迦老子無處藏身，拆東邊的籬笆來補西邊的墻壁。』（如果）撞見了不空見菩薩（Avalokiteśvara，觀世音菩薩的化身），請（他）開示唸佛三昧（samādhi，正定）。也甚是奇怪，卻（只是）說『金色光明雲』。參禪完畢后，喫茶去吧。上堂說法。老胡（指達摩祖師）開闢了一條路，非常直接。只說『歇即菩提（bodhi，覺悟）』，勝凈明心不是從別人那裡得到的。後人不得其門而入，一味地奔波南北，往復東西，窮盡歲月也沒有個停歇的地方。各位，你們能停歇下來嗎？休，休！上堂說法。舉晦堂和尚有一天問僧人從哪裡來。僧人說：『南雄州。』晦堂說：『出來做什麼？』僧人說：『尋訪尊宿（有德行的僧人）。』晦堂說：『不如回鄉好。』僧人說：『不知和尚讓我回鄉是什麼意思？』晦堂說：『鄉里三文錢買一片魚[(︽〡︽)/(廠@魚)]，像手掌那麼大。』禪師說：『寧可粉身碎骨如微塵，終究不瞎一個師僧的眼睛。』晦堂稍微遜色了些。有些人就說熟處難忘，有什麼可說的呢？上堂說法。舉罽賓國王問師子尊者蘊空公案。禪師頌詞說：『尊者何曾得到蘊空，罽賓國王只是白白地斬斷了春風。桃花雨後已經凋零飄落，把一溪流水都染成了紅色。』
明州天童雪庵從瑾禪師
是永嘉楠溪人，俗姓鄭。在普安院拜子回為師剃度出家。在瑞巖參謁心聞禪師。有一天入室，聽到（心聞禪師）舉『紅爐片雪』的話頭來問。禪師想要回答，忽然領悟了旨意。留在（心聞禪師處）侍奉了三年。到福建在西禪參謁佛智禪師。佛智禪師問：『從哪裡來？』禪師說：『四明。』佛智禪師說：『曾見過憨布袋（彌勒菩薩的化身）嗎？』禪師便喝斥。佛智禪師便打。禪師接住拳頭說：『和尚』
【English Translation】 English version: Sit when you should sit, rise when you should rise. Ascending the hall (to preach). He cited the story of Zen Master Zhaozhou examining the old woman. He composed a verse saying: 'The beauty of the ice and snow maiden is most extraordinary, she often plays the jade flute for people. The infinite beauty in the music moves the heart, only praising the Lord of Spring as the first branch of flower.'
Zen Master Yi'an Jian of Dawei in Tanzhou
Was a person from Kuaiji. Ascending the hall (to preach), he said: 'Leaves fall, frost covers the sky, the weather is cold, and the water is freezing. Shakyamuni Buddha has nowhere to hide. Tearing down the east fence to mend the west wall.' (If) you encounter the Bodhisattva Amoghavajra (Avalokiteśvara, the embodiment of Avalokiteśvara), please ask him to teach the Samadhi (samādhi, concentration) of Buddha-recitation. It is also very strange, but (he) only says 'Golden light cloud'. After the Zen session, let's go have tea. Ascending the hall (to preach), he said: 'Old Hu (referring to Bodhidharma) opened a path that is very direct. He only said 'Cessation is Bodhi (bodhi, enlightenment)', the pure and bright mind is not obtained from others. Later people cannot enter through the door, and single-mindedly rush north and south, back and forth east and west, exhausting the years without a place to rest. Everyone, can you rest? Stop, stop!' Ascending the hall (to preach), he cited the story of Abbot Huitang one day asking a monk where he came from. The monk said: 'Nanxiong Prefecture.' Huitang said: 'What are you doing out here?' The monk said: 'Seeking out venerable monks (virtuous monks).' Huitang said: 'It's better to go home.' The monk said: 'I don't know what the abbot means by telling me to go home?' Huitang said: 'In my hometown, three coins buy a piece of fish [(︽〡︽)/(廠@魚)], as big as the palm of your hand.' The Zen master said: 'I would rather shatter my body like dust than blind the eyes of a monk.' Huitang was slightly inferior. Some people say that familiar places are hard to forget, what is there to talk about? Ascending the hall (to preach), he cited the case of King of Kipin asking Venerable Lion about the emptiness of the aggregates. The Zen master composed a verse saying: 'The Venerable never attained the emptiness of the aggregates, the King of Kipin only vainly cut off the spring breeze. The peach blossoms have already withered and fallen after the rain, dyeing a stream of water red.'
Zen Master Xue'an Congjin of Tiantong in Mingzhou
Was a person from Nanxi, Yongjia, with the surname Zheng. He was tonsured and ordained by Zihui at Puan Temple. He visited Zen Master Xinwen at Ruiyan. One day, upon entering the room, he heard (Zen Master Xinwen) raise the topic of 'a snowflake in a red furnace'. The Zen master wanted to answer, but suddenly understood the meaning. He stayed (at Zen Master Xinwen's place) and served for three years. He went to Fujian and visited Zen Master Fozhi at Xichan. Zen Master Fozhi asked: 'Where do you come from?' The Zen master said: 'Siming.' Zen Master Fozhi said: 'Have you seen the silly cloth bag (an incarnation of Maitreya Bodhisattva)?' The Zen master then shouted. Zen Master Fozhi then struck. The Zen master caught the fist and said: 'Abbot'
不得草草。智曰瞎漢過者邊立。時心聞主江心。師歸省命允維那。一日問師。一喝分賓主。照用一時行。如何是一喝分賓主。師便喝。聞曰者一喝是賓是主。師曰賓則始終賓主則始終主。聞笑曰汝又眼華了。師即呈偈曰。一喝分賓主。依然又眼華。倒翻筋斗去。踏殺死蝦蟆。初住儀真靈巖。遷天童。僧問如何是靈巖境。師曰鹿跑泉冷浸明月。龍斗港深藏白雲。僧問如何是祖師西來意。師曰夜半須彌安鼻孔。曰如何是禪。師曰仰面不見天。曰如何是道。師曰全身入荒草。上堂。金槌運動。三世諸佛不敢當頭。法令施行。外道天魔悉皆拱手。峭巍巍。本無攀仰。凈裸裸。不用安排。行住坐臥不用猜疑。好惡是非一時放下。然後和泥合水拽杷牽犁。任運縱橫總無妨礙。正恁么時。且道太平一曲作么生唱。良久。鐵船橫古渡。重整舊家風。上堂。金剛圈裡翻身。筑著帝釋鼻孔。懸崖頭上撒手。突出達磨眼睛。往復三回興猶未盡。機輪一轉勢不可停。倒拈蝎尾婢使聲聞。順捋虎鬚奴呼菩薩。釋迦已滅彌勒未生。佛法祖令總屬新天童手裡。且把住放行如何施設。良久。無孔鐵槌當面擲。普天匝地起清風。慶元六年七月廿三日索浴更衣書偈投筆而寂。壽八十四臘七十。全身葬心聞塔右。
云居會禪師法嗣
萬松壞衲大璉
【現代漢語翻譯】 現代漢語譯本： 不得草率。智某說：『瞎子從這邊走，站到一邊去。』當時心聞主持江心寺。萬松壞衲大璉禪師回寺省親，請求擔任維那（寺院中負責維持秩序的僧人）。 一日，萬松壞衲大璉禪師問心聞：『一喝分賓主，照用一時行。如何是一喝分賓主？』 心聞便喝了一聲。萬松壞衲大璉禪師問：『這一喝是賓是主？』 心聞說：『賓則始終是賓，主則始終是主。』 萬松壞衲大璉禪師笑著說：『你又眼花了。』 心聞隨即呈上偈語說：『一喝分賓主，依然又眼花。倒翻筋斗去，踏殺死蝦蟆。』 心聞最初住在儀真靈巖寺，后遷往天童寺。 有僧人問：『如何是靈巖寺的境界？』 心聞說：『鹿跑泉水冷，浸著明月；龍斗港水深，藏著白雲。』 僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的本意）？』 心聞說：『夜半須彌山安在鼻孔里。』 僧人說：『如何是禪？』 心聞說：『仰面不見天。』 僧人說：『如何是道？』 心聞說：『全身入荒草。』 上堂說法時，心聞說：『金槌運動，三世諸佛不敢當頭；法令施行，外道天魔悉皆拱手。』 『峭巍巍，本無攀仰；凈裸裸，不用安排。行住坐臥不用猜疑，好惡是非一時放下。然後和泥合水，拽杷牽犁，任運縱橫，總無妨礙。』 『正恁么時，且道太平一曲作么生唱？』 良久，心聞說：『鐵船橫古渡，重整舊家風。』 上堂說法時，心聞說：『金剛圈裡翻身，筑著帝釋（佛教護法神）鼻孔；懸崖頭上撒手，突出達磨（禪宗始祖）眼睛。往復三回，興猶未盡，機輪一轉，勢不可停。倒拈蝎尾婢，使聲聞（小乘佛教）；順捋虎鬚奴，呼菩薩（大乘佛教）。釋迦（佛教創始人）已滅，彌勒（未來佛）未生，佛法祖令總屬新天童手裡。且把住放行如何施設？』 良久，心聞說：『無孔鐵槌當面擲，普天匝地起清風。』 慶元六年（1200年）七月二十三日，心聞沐浴更衣，寫下偈語，投筆而逝。享年八十四歲，僧臘七十年。全身葬在心聞塔右。 云居會禪師的法嗣 萬松壞衲大璉
【English Translation】 English version: Do not be careless. Zhi said, 'Blind man, walk this way and stand aside.' At that time, Xinwen was in charge of Jiangxin Temple. Master Wansong Huaina Dalian returned to the temple to visit his family and requested to serve as the Vina (the monk in charge of maintaining order in the temple). One day, Master Wansong Huaina Dalian asked Xinwen, 'One shout distinguishes guest from host, illuminating and applying at once. What is one shout distinguishing guest from host?' Xinwen then shouted. Master Wansong Huaina Dalian asked, 'Is this shout guest or host?' Xinwen said, 'Guest is always guest, host is always host.' Master Wansong Huaina Dalian laughed and said, 'You are seeing things again.' Xinwen immediately presented a verse, saying, 'One shout distinguishes guest from host, still seeing things again. Somersaulting backwards, trampling to death a toad.' Xinwen initially resided at Lingyan Temple in Yizhen, and later moved to Tiantong Temple. A monk asked, 'What is the realm of Lingyan Temple?' Xinwen said, 'Deer run, spring water cold, soaking the bright moon; Dragon fight, harbor deep, hiding white clouds.' The monk asked, 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' Xinwen said, 'In the middle of the night, Mount Sumeru rests in the nostril.' The monk said, 'What is Chan (Zen)?' Xinwen said, 'Looking up, not seeing the sky.' The monk said, 'What is the Tao (the Way)?' Xinwen said, 'The whole body enters the wild grass.' When giving a Dharma talk, Xinwen said, 'The golden mallet moves, the Buddhas of the three worlds dare not stand in its way; the Dharma decree is enforced, the heretics and demons all bow their heads.' 'Steep and towering, there is no climbing; purely naked, there is no need for arrangement. Walking, standing, sitting, lying down, there is no need for doubt; good and evil, right and wrong, put them all down at once. Then mix mud with water, pull the rake and plow, let it be free and unrestrained, there is no hindrance at all.' 'At this very moment, how would you sing a song of peace?' After a long silence, Xinwen said, 'The iron boat crosses the ancient ferry, reorganizing the old family style.' When giving a Dharma talk, Xinwen said, 'Turning over in the Vajra (diamond) circle, bumping into the nose of Indra (Buddhist protector deity); letting go at the top of the cliff, protruding the eyes of Bodhidharma (the first patriarch of Zen). Back and forth three times, the excitement is not yet exhausted, the machine turns, the momentum cannot be stopped. Invertedly holding the scorpion's tail, using the Sravakas (Hinayana Buddhism); smoothly stroking the tiger's whiskers, calling the Bodhisattvas (Mahayana Buddhism). Sakyamuni (the founder of Buddhism) has already passed away, Maitreya (the future Buddha) has not yet been born, the Buddha Dharma and Patriarchal orders all belong to the new Tiantong Temple. How to establish holding and releasing?' After a long silence, Xinwen said, 'A holeless iron mallet is thrown in the face, a clear breeze rises throughout the universe.' On the twenty-third day of the seventh month of Qingyuan six year (1200), Xinwen bathed and changed clothes, wrote a verse, and passed away. He lived to be eighty-four years old, with seventy years as a monk. His whole body was buried to the right of the Xinwen Pagoda. The Dharma successor of Chan Master Yunju Hui Wansong Huaina Dalian
禪師
贊出山相偈曰。行滿功圓徹骨窮。不勝羸瘦發髼鬆。彌天罪過今無數。毗舍耶中一款供。
續燈存稿卷第一 卍新續藏第 84 冊 No. 1585 續燈存稿
續燈存稿卷第二
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
臨濟宗
大鑒下第十九世
天童杰禪師法嗣
夔州臥龍破庵祖先禪師
廣安王氏子。從德山涓公祝髮。尋受具。遍叩諸方。抵蘇之萬壽。值雪夜坐。自念行腳數年未得安穩。正悶悶不已。忽聞鐘動。趨后架舉首見照堂二字。疑情頓釋。既而見水庵一于雙林。水曰。師子尊者被罽賓斬卻頭且置。你道西天鬍子為什麼無須。師曰非雙林不舉此話。水曰作家禪客。師曰心不負人面無慚色。水遂以手拓開。師曰勘破了也。迨水庵謝事。往參密庵于烏巨。命典客。一日室中庵舉不是風動不是幡動。師豁然大悟。次日庵遇師于寮前。謂師曰你總不得作伎倆。試露個訊息來。師應聲曰方丈里有客。庵呵呵大笑。洎庵遷蔣山。師侍行。親炙凡五載。盡其旨要。辭還蜀。庵送以偈曰。萬里南來川藞䕢。奔流度刃叩玄關。頂門[翟*支]瞎金剛眼。去住還同珠走盤。師至夔州。尚書楊公輔以臥龍請師出世。未幾棄去。
【現代漢語翻譯】 現代漢語譯本 禪師
贊出山相偈說：『修行圓滿，徹悟到極點，不勝疲憊瘦弱，頭髮蓬鬆。彌天的罪過如今無數，在毗舍耶（Pisaca，惡鬼）中也算得上是一款供品。』
《續燈存稿》卷第一
《卍新續藏》第84冊 No. 1585 《續燈存稿》
《續燈存稿》卷第二
明朝 嗣祖沙門 東吳 通問 編定
笠澤居士 華亭 施沛 彙集
臨濟宗
大鑒慧能（六祖慧能）下第十九世
天童杰禪師法嗣
夔州臥龍破庵祖先禪師
廣安王氏之子。跟隨德山涓公剃度。之後受具足戒。遍訪各處叢林。到達蘇州萬壽寺，在雪夜坐禪。心中思忖行腳多年未能得到安穩，正感到煩悶不已。忽然聽到鐘聲，走到后架抬頭看見『照堂』二字，心中的疑惑頓時消解。之後在雙林見到水庵。水庵說：『師子尊者被罽賓王斬首的事情暫且不論，你說西天鬍子為什麼沒有鬍鬚？』禪師說：『不是雙林，不會提起這樣的話。』水庵說：『真是個有作為的禪客。』禪師說：『心不虧人，面無慚色。』水庵於是用手打開他。禪師說：『被勘破了！』等到水庵辭去職務，前往烏巨山參拜密庵。密庵命他擔任典客。一天，密庵在室內舉『不是風動，不是幡動』的話頭，禪師豁然大悟。第二天，密庵在禪師的寮房前遇到他，對禪師說：『你總不能耍花招，試著透露個訊息來。』禪師應聲說：『方丈里有客人。』密庵呵呵大笑。等到密庵遷往蔣山，禪師侍奉他，親近了五年，領會了他的旨要。辭別返回四川。密庵作偈送別說：『萬里南來，川地遼闊，奔流度過刀刃，叩問玄關。頂門[翟*支]瞎，金剛眼，去住還如同珠子在盤中滾動。』禪師到達夔州，尚書楊公輔用臥龍寺請禪師出世。沒過多久就離開了。
【English Translation】 English version Zen Master
A verse praising the appearance of leaving the mountain says: 'Practice is complete, merit is fulfilled, penetrating to the bone. Unable to bear the emaciated thinness, hair disheveled and loose. Countless are the sins that fill the sky today, considered a special offering even among the Pisacas (惡鬼, evil spirits).'
Continued Lamp Records, Volume 1
Supplement to the Buddhist Canon, Volume 84, No. 1585, Continued Lamp Records
Continued Lamp Records, Volume 2
Compiled and edited by Tongwen of Dongwu, a Shramana (沙門, monk) who inherited the lineage during the Ming Dynasty (明朝).
Collected by Shi Pei of Huating, a Layman of Lize.
Linji School (臨濟宗)
Nineteenth Generation under Dajian Huineng (大鑒慧能, the Sixth Patriarch)
Dharma Successor of Zen Master Jue of Tiantong
Zen Master Po'an Zuxian of Wolong in Kuizhou
A son of the Wang family of Guang'an. He had his head shaved by Juan Gong of Deshan. Subsequently, he received the full precepts. He visited various monasteries. Arriving at Wanshou Temple in Suzhou, he sat in meditation on a snowy night. He thought to himself that he had been traveling for years without finding peace. Just as he was feeling depressed, he suddenly heard the sound of a bell. He went to the back frame and looked up, seeing the two characters 'Zhaotang' (照堂). His doubts were immediately resolved. Later, he met Shui'an at Shuanglin. Shui'an said, 'Let's put aside the matter of Venerable Lion being beheaded by the King of Jibin. Tell me, why does the Western barbarian have no beard?' The Zen Master said, 'If it weren't for Shuanglin, this topic wouldn't be raised.' Shui'an said, 'A true Zen practitioner!' The Zen Master said, 'With a clear conscience, there is no shame on my face.' Shui'an then opened him up with his hand. The Zen Master said, 'I've been seen through!' When Shui'an resigned from his position, he went to Mount Wuju to visit Mi'an. Mi'an ordered him to be the guest prefect. One day, in the room, Mi'an raised the topic 'It is not the wind that moves, it is not the flag that moves.' The Zen Master had a sudden enlightenment. The next day, Mi'an met the Zen Master in front of his dormitory and said to him, 'You must not play tricks. Try to reveal a message.' The Zen Master responded, 'There is a guest in the abbot's room.' Mi'an laughed heartily. When Mi'an moved to Jiangshan, the Zen Master served him, staying close for five years, fully understanding his essential teachings. He bid farewell and returned to Sichuan. Mi'an composed a verse to send him off, saying, 'Coming south for ten thousand miles, the land of Sichuan is vast, rushing across the blade, knocking on the mysterious gate. The [翟*支] of the crown is blind, the Vajra eye, going and staying are like a pearl rolling on a plate.' The Zen Master arrived in Kuizhou, and Yang Gongfu, a high-ranking official, invited the Zen Master to emerge into the world at Wolong Temple. Before long, he left.
復游吳中首眾于徑山靈隱。后住常州薦福真州靈嵓蘇州秀峰穹窿湖州資福。最後約齋張公镃請師于慧云開山。凡六坐道場。師首眾靈隱時有道者請益。胡孫子捉不住愿垂開示。師曰用捉他作什麼。如風吹水自然成紋。時無準侍傍。大悟。上堂。楊岐乍住屋壁疏。滿床盡撒雪珍珠。縮卻項。暗嗟吁。翻憶古人樹下居。師曰。楊岐鬥勝不鬥劣。秀峰斗劣不鬥勝。秀峰乍住沒親疏。個個盡懷滄海珠。滿眼湖山看不足。釋迦彌勒是他奴。上堂。舉密庵先師道。有問冬來事。京師出大黃。貪他一粒米。失卻半年糧。秀峰則不然。有問冬來事。京師出大黃。只圖一粒米。卻得百年糧。或被知事道。長老長老。莫道百年糧。只得半年不少也得。只向他道。但辦肯心。決不相賺。上堂。舉東山和尚道如何是禪。閻浮樹在海南邊。近則不離方寸。遠則十萬八千。畢竟如何禪。禪師曰。穹窿也有個道處。如何是禪。閻浮樹在海南邊。撐天拄地。拄地撐天。巧說不得。只要心傳。畢竟如何。禪禪。上堂。不是心不是佛不是物。山僧忍俊不禁。為諸人作個撇脫。拈拄杖卓一下。流水暗消溪畔石。勸人除卻是非難。上堂。十五日已前明似鏡。十五日已后黑似漆。正當十五日又且如何。鶯遷喬木頻頻語。蝶戀芳叢對對飛。有示座主偈曰。見猶離見非
【現代漢語翻譯】 現代漢語譯本 復禪師在吳中一帶的寺院擔任首座，先後在徑山和靈隱寺。後來又住持常州的薦福寺、真州的靈嵓寺、蘇州的秀峰寺和穹窿寺、湖州的資福寺。最後應約齋張镃（南宋）的邀請，在慧云寺開山。總共住持過六座道場。禪師在靈隱寺擔任首座時，有位道者前來請教：『胡孫子（比喻妄心）捉不住，希望禪師開示。』禪師說：『捉他做什麼？就像風吹水面，自然形成波紋。』當時無準師範（南宋）在旁邊侍奉，聽后大悟。禪師上堂說法：『楊岐（楊岐方會，北宋）剛住持寺院時，屋壁疏漏，滿床都撒滿了雪珍珠（比喻禪機）。縮著脖子，暗自嘆息，反而回憶起古人住在樹下的生活。』禪師說：『楊岐是爭勝不爭劣，秀峰（指自己）是爭劣不爭勝。秀峰剛住持寺院時，沒有親疏之分，個個都懷著滄海之珠（比喻佛性）。滿眼都是看不厭的湖光山色，釋迦（釋迦牟尼佛）和彌勒（彌勒菩薩）都是他的奴僕。』禪師上堂說法，引用密庵（密庵咸杰，南宋）先師的話說：『有人問冬天來了有什麼事？京師出產大黃（一種藥材）。貪圖一粒米，失去半年的糧食。』秀峰則不然，有人問冬天來了有什麼事？京師出產大黃。只圖一粒米，卻得到百年的糧食。』或者被知事（寺院執事）說道：『長老長老，別說百年糧食，只要有半年也不少了。』只對他說：『只要肯用心，決不相欺。』禪師上堂說法，引用東山和尚（東山良價，唐朝）的話說：『如何是禪？閻浮樹（一種樹）在海南邊。近則不離方寸（指心），遠則十萬八千（形容距離遙遠）。到底如何是禪？』禪師說：『穹窿山（指穹窿寺）也有個說法處。如何是禪？閻浮樹在海南邊。撐天拄地，拄地撐天。巧說不得，只要心傳。到底如何？禪禪。』禪師上堂說法：『不是心，不是佛，不是物。山僧忍不住，為諸位作個了斷。』拈起拄杖敲一下，『流水暗暗消磨溪邊的石頭，勸人除去是非之難。』禪師上堂說法：『十五日以前明亮如鏡，十五日以後黑暗如漆。正當十五日又該如何？鶯鳥遷到高大的樹木上，頻頻鳴叫，蝴蝶依戀著芬芳的花叢，成雙成對地飛舞。』有偈語開示座主（寺院住持）說：『見猶離見非（即使見到，也已經離開了見，不是真正的見）。』
【English Translation】 English version Chan Master Fu served as the head monk in various temples around Wuzhong, including Jingshan and Lingyin Temples. Later, he resided at Jianfu Temple in Changzhou, Lingyan Temple in Zhenzhou, Xiufeng and Qionglong Temples in Suzhou, and Zifu Temple in Huzhou. Finally, he was invited by Zhang Zi (Southern Song Dynasty) of Yuezhai to establish Huiyun Temple. In total, he presided over six monasteries. When the Master was the head monk at Lingyin Temple, a Daoist came to inquire, 'The mischievous monkey (referring to the wandering mind) cannot be caught; I hope you can enlighten me.' The Master said, 'What is the use of catching it? Like the wind blowing on water, it naturally forms ripples.' At that time, Wuzhun Shifan (Southern Song Dynasty) was attending nearby and had a great realization upon hearing this. The Master ascended the Dharma hall and said, 'When Yangqi (Yangqi Fanghui, Northern Song Dynasty) first resided in the temple, the walls of the house were leaky, and the entire bed was scattered with snow pearls (metaphor for Chan opportunities). Shrinking his neck, he sighed secretly, recalling the life of the ancients living under trees.' The Master said, 'Yangqi strives for victory, not inferiority; Xiufeng (referring to himself) strives for inferiority, not victory. When Xiufeng first resided in the temple, there was no distinction between close and distant; everyone cherished the pearl of the ocean (metaphor for Buddha-nature). The eyes are filled with the inexhaustible beauty of the lakes and mountains; Shakyamuni (Shakyamuni Buddha) and Maitreya (Maitreya Bodhisattva) are his servants.' The Master ascended the Dharma hall and quoted the words of his late teacher, Mian (Mian Xianjie, Southern Song Dynasty), 'Someone asked what happens when winter comes? The capital produces rhubarb (a medicinal herb). Greedy for a grain of rice, one loses half a year's worth of grain.' Xiufeng is not like that; someone asked what happens when winter comes? The capital produces rhubarb. By only seeking a grain of rice, one gains a hundred years' worth of grain.' Or the monastery officer (temple administrator) would say, 'Elder, Elder, don't talk about a hundred years' worth of grain; even half a year would be a lot.' Just tell him, 'As long as you are sincere, you will never be deceived.' The Master ascended the Dharma hall and quoted the words of Dongshan (Dongshan Liangjie, Tang Dynasty), 'What is Chan? The Jambudvipa tree (a type of tree) is on the southern coast. Close, it is not apart from the square inch (referring to the mind); far, it is a hundred and eight thousand (describing a great distance). After all, what is Chan?' The Master said, 'Qionglong Mountain (referring to Qionglong Temple) also has a way to express it. What is Chan? The Jambudvipa tree is on the southern coast. Supporting the sky and propping up the earth, propping up the earth and supporting the sky. It cannot be cleverly explained; it only requires mind-to-mind transmission. After all, what is it? Chan, Chan.' The Master ascended the Dharma hall and said, 'It is not mind, not Buddha, not object. This monk cannot help but make a decisive cut for everyone.' He raised his staff and struck it once, 'The flowing water silently erodes the stones by the stream, urging people to remove the difficulty of right and wrong.' The Master ascended the Dharma hall and said, 'Before the fifteenth day, it is as bright as a mirror; after the fifteenth day, it is as dark as lacquer. What about right on the fifteenth day? Orioles move to tall trees, chirping frequently; butterflies linger on fragrant flowers, flying in pairs.' There is a verse to instruct the abbot (temple resident) saying: 'Seeing is still leaving seeing, not seeing (even seeing, it has already left seeing, not true seeing).'
真見。還盡八還無可還。木落秋空山骨露。不知誰識老瞿曇。師將示寂作手書別交遊。復書偈曰。末後一句已成忉怛。寫出人前千錯萬錯。書訖端坐而逝。實嘉定四年六月九日也。時客寓徑山遺命散骨林間。住持石橋建塔于別峰塔之右瘞之。壽七十六臘四十九。
杭州靈隱松源崇岳禪師
處州龍泉吳氏子。自幼卓犖不凡。早歲慕出世法。年二十三棄家。首造靈石妙繼。見大慧杲于徑山。慧升堂稱蔣山應庵為人徑捷。師聞之不待旦而行。既至入室朝夕咨請。一日庵問世尊有密語迦葉不覆藏汝作么生。師曰鈍置和尚。庵厲聲一喝。師有省。庵大喜以為法器。說偈勸使祝髮。隆興初得度于臨安白蓮精舍。自是遍參諸大老。罕當其意者。乃入閩見木庵永。一目辭永。永舉有句無句如藤倚樹。師曰裂破。永曰瑯瑘道好一堆爛柴聻。師曰矢上加尖。永曰吾兄下語老僧不能過。其如未在。他日拂柄在手。為人不得驗人不得。師曰。為人者使博地凡夫一超入聖域固難矣。驗人者打向面前過不待開口已知渠骨髓。何難之有。永舉手曰。明明向汝道開口不在舌頭上。后當自知。逾年見密庵于衢之西山。隨問即答。密庵微笑而已。師切于究竟。至忘寢食。密庵移蔣山華藏徑山。師皆從之。一日密庵掛牌為眾入室次。問僧不是心不
【現代漢語翻譯】 現代漢語譯本： 真見（禪師法號）。還盡八還（指修行圓滿，不再輪迴），無可還。木落秋空，山骨露。不知誰識老瞿曇（釋迦牟尼佛的別稱）。師將示寂（圓寂）作手書別交遊。復書偈曰：『末後一句已成忉怛（指最終的真理已經顯現），寫出人前千錯萬錯。』書訖端坐而逝。實嘉定四年（1211年）六月九日也。時客寓徑山，遺命散骨林間。住持石橋建塔于別峰塔之右瘞之。壽七十六，臘四十九。
杭州靈隱松源崇岳禪師
處州龍泉吳氏子。自幼卓犖不凡。早歲慕出世法。年二十三棄家。首造靈石妙繼。見大慧杲（禪師法號）于徑山。慧升堂稱蔣山應庵（禪師法號）為人徑捷。師聞之不待旦而行。既至入室朝夕咨請。一日，庵問：『世尊有密語，迦葉（釋迦牟尼十大弟子之一）不覆藏，汝作么生？』師曰：『鈍置和尚。』庵厲聲一喝。師有省。庵大喜，以為法器。說偈勸使祝髮。隆興初（1163年）得度于臨安白蓮精舍。自是遍參諸大老，罕當其意者。乃入閩見木庵永（禪師法號）。一目辭永。永舉：『有句無句，如藤倚樹。』師曰：『裂破。』永曰：『瑯瑘（地名）道好一堆爛柴聻。』師曰：『矢上加尖。』永曰：『吾兄下語，老僧不能過。其如未在。』他日拂柄在手，為人不得，驗人不得。師曰：『為人者，使博地凡夫一超入聖域，固難矣。驗人者，打向面前過，不待開口，已知渠骨髓，何難之有？』永舉手曰：『明明向汝道，開口不在舌頭上。』后當自知。逾年見密庵（禪師法號）于衢之西山。隨問即答。密庵微笑而已。師切于究竟，至忘寢食。密庵移蔣山華藏徑山，師皆從之。一日，密庵掛牌為眾入室次。問僧：『不是心，不』
【English Translation】 English version: True Vision (Zen Master's Dharma name). Exhausting the Eight Returns (referring to the completion of practice, no more reincarnation), nothing can be returned. The trees shed their leaves, the autumn sky is vast, the mountain bones are exposed. Who knows the old Gautama (another name for Shakyamuni Buddha)? The master, about to enter Parinirvana (final passing), wrote a letter to bid farewell to his friends. He also wrote a verse: 'The final phrase has already become evident, writing it out before people is a thousand mistakes.' After writing, he sat upright and passed away. This was on the ninth day of the sixth month of the fourth year of Jiading (1211 AD). At that time, he was staying at Jing Mountain, and he left instructions to scatter his bones in the forest. The abbot Shiqiao built a pagoda to the right of Biefeng Pagoda to bury them. He lived to be seventy-six years old, with forty-nine years as a monk.
Zen Master Songyuan Chongyue of Lingyin Temple in Hangzhou
He was a son of the Wu family of Longquan in Chuzhou. From a young age, he was outstanding and extraordinary. Early on, he admired the Dharma of leaving the world. At the age of twenty-three, he left home. First, he went to Lingshi Miaoji. He met Dahui Gao (Zen Master's Dharma name) at Jing Mountain. Hui, ascending the hall, praised Jiangshan Ying'an (Zen Master's Dharma name) as being quick and direct. Upon hearing this, the master set out before dawn. Once he arrived, he entered the room and consulted him morning and night. One day, An asked: 'The World-Honored One has a secret word, and Kashyapa (one of Shakyamuni's ten major disciples) does not conceal it. What do you do?' The master said: 'Dulling the abbot.' An shouted loudly. The master had an awakening. An was overjoyed and considered him a vessel of the Dharma. He spoke a verse to encourage him to shave his head. In the early years of Longxing (1163 AD), he was ordained at the Bailian Hermitage in Lin'an. From then on, he widely visited various great elders, but few met his expectations. Then he entered Min and met Mu'an Yong (Zen Master's Dharma name). He bid farewell to Yong at first sight. Yong raised: 'With or without a phrase, like a vine relying on a tree.' The master said: 'Tear it apart.' Yong said: 'Langye (place name) says it's a good pile of rotten firewood.' The master said: 'Adding an arrow to the tip.' Yong said: 'Your words, brother, this old monk cannot surpass. But it's still not there.' Another day, with the whisk in hand, one cannot help others, one cannot test others. The master said: 'For one who helps others, it is indeed difficult to enable ordinary people to enter the realm of sainthood in one leap. For one who tests others, striking them in the face, without waiting for them to open their mouths, one already knows their marrow. What difficulty is there?' Yong raised his hand and said: 'Clearly telling you, opening your mouth is not on your tongue.' You will know later. A year later, he met Mi'an (Zen Master's Dharma name) at Xishan in Quzhou. He answered immediately upon being asked. Mi'an only smiled. The master was eager to understand thoroughly, to the point of forgetting sleep and food. Mi'an moved to Jiangshan Huazang Jing Mountain, and the master followed him. One day, Mi'an hung a sign to enter the room for the assembly. He asked a monk: 'Not mind, not'
是佛不是物。師侍側豁然大悟乃曰。今日方會木庵和尚道開口不在舌頭上。自是機辯縱橫。密庵遷靈隱師遂分座。旋出世于平江澄照。徙江陰之光孝無為之冶父饒之薦福明之香山平江之虎丘。慶元三年靈隱虛席被旨補處。上堂。大凡扶豎宗乘。須具頂門正眼懸肘后靈符。只如保壽開堂。三聖推出一僧。保壽便打。三聖道與么為人瞎卻鎮州一城人眼去在。保壽擲下拄杖便歸方丈。二尊宿等閑一挨一拶。便乃發明臨濟心髓。殊不知性命總在者僧手裡。還有檢點得出者么。昔年覓火和煙得。今日擔泉帶月歸。歲旦示眾。元正改旦萬事成現。有時放行有時坐斷。不惜兩莖眉和坐盤掇轉。佛法世法都盧一片。既是佛法世法如何得成一片。但辦肯心必不相賺。示眾。古者道拈起也天回地轉。放下也草偃風行。冶父則不然。拈起也乾坤黯黑。放下也瓦礫生光。忽有一個半個驀然[翟*支]瞎頂門。達磨一宗未至寂寥在。示眾。舉臨濟大師如蒿枝拂公案。雪竇拈曰。臨濟放處太危收來太速。師拈拄杖曰。臨濟據令而行不知孤負黃檗。雪竇盡力擔荷也只見得一邊。且道薦福節文在甚麼處。擲下拄杖。示眾。舉汾陽曰識得拄杖子行腳事畢。師曰。汾陽雖則開口見瞻。爭奈落在第二頭。驀拈拄杖曰。者個不得喚作拄杖子漆桶。參。上堂舉保寧
【現代漢語翻譯】 現代漢語譯本 『是佛不是物』。老師（指木庵禪師）在旁侍奉時，豁然大悟，於是說：『今天才知道木庵和尚說的開口不在舌頭上。』從此機鋒辯才縱橫無礙。密庵禪師遷往靈隱寺，老師（指松源崇岳禪師）於是分座說法。不久后，先後住持平江澄照寺、江陰光孝寺、無為冶父寺、饒州薦福寺、明州香山寺、平江虎丘寺。慶元三年（1197年），靈隱寺住持之位空缺，奉旨補任。上堂說法：『大凡要扶持宗門，必須具備頂門正眼，懸掛肘后靈符。』例如保壽禪師開堂說法，三聖禪師推出一個僧人，保壽禪師便打。三聖禪師說：『這樣為人，瞎了鎮州一城人的眼睛。』保壽禪師扔下拄杖便回方丈。這兩位尊宿等閑地一挨一拶，便發明了臨濟宗的心髓。殊不知性命全在這僧人手裡。還有能檢查得出這個道理的人嗎？往年覓火和煙得，今日擔泉帶月歸。』 歲旦時向大眾開示：『元正改旦，萬事成現。有時放行，有時坐斷。不惜兩莖眉毛和坐具都盤轉。佛法世法都成一片。』既然是佛法世法，如何能成一片？但辦肯心，必不相賺。 向大眾開示：『古人道，拈起也天回地轉，放下也草偃風行。冶父則不然，拈起也乾坤黯黑，放下也瓦礫生光。』忽有一個半個驀然[翟*支]瞎頂門，達磨一宗未至寂寥在。 向大眾開示：『舉臨濟大師如蒿枝拂公案，雪竇禪師評論說：臨濟放處太危，收來太速。』老師拈起拄杖說：『臨濟據令而行，不知孤負黃檗。雪竇盡力擔荷，也只見得一邊。』且道薦福寺的規矩在什麼地方？擲下拄杖。 向大眾開示：『舉汾陽禪師說，識得拄杖子，行腳事畢。』老師說：『汾陽雖則開口見瞻，爭奈落在第二頭。』驀拈拄杖說：『這個不得喚作拄杖子漆桶。』參。 上堂舉保寧
【English Translation】 English version 『It is Buddha, not a thing.』 When the master (referring to Zen Master Mu'an) was serving by his side, he suddenly had a great enlightenment and said: 『Today I finally understand that what Zen Master Mu'an said about opening the mouth is not on the tongue.』 From then on, his wit and eloquence were unhindered. When Zen Master Mi'an moved to Lingyin Temple, the master (referring to Zen Master Songyuan Chongyue) then shared the seat to preach. Soon after, he successively resided at Cheng Zhao Temple in Pingjiang, Guangxiao Temple in Jiangyin, Ye Fu Temple in Wuwei, Jianfu Temple in Raozhou, Xiangshan Temple in Mingzhou, and Huqiu Temple in Pingjiang. In the third year of Qingyuan (1197 AD), the abbot's seat at Lingyin Temple was vacant, and he was appointed to fill it by imperial decree. He ascended the hall and said: 『Generally, to support the sect, one must have the correct eye on the top of the head and hang the spiritual talisman behind the elbow.』 For example, when Zen Master Baoshou opened the hall to preach, Zen Master Sansheng pushed out a monk, and Zen Master Baoshou hit him. Zen Master Sansheng said: 『Acting like this blinds the eyes of the people in the entire town of Zhenzhou.』 Zen Master Baoshou threw down his staff and returned to his abbot's room. These two venerable masters casually pushed and squeezed each other, and then revealed the essence of the Linji (Rinzai) sect. Little do they know that their lives are entirely in the hands of this monk. Is there anyone who can examine and understand this principle? In the past, I sought fire with smoke, but today I carry water and return with the moon.』 On New Year's Day, he instructed the assembly: 『The New Year changes the day, and all things are manifested. Sometimes letting go, sometimes cutting off. Not hesitating to turn both eyebrows and the sitting cushion. The Buddha-dharma and worldly dharma are all one piece.』 Since it is Buddha-dharma and worldly dharma, how can they become one piece? Just have a willing heart, and you will certainly not be deceived. Instructing the assembly: 『The ancients said, 'When picked up, the sky and earth revolve; when put down, the grass bends and the wind follows.' Ye Fu is not like that. When picked up, the universe is dark; when put down, tiles and pebbles shine.』 Suddenly, one or two people abruptly [翟*支] blind the top of their heads, and the Dharma (Bodhidharma) sect has not yet reached desolation. Instructing the assembly: 『Referring to Grand Master Linji (Rinzai) using artemisia as a whisk to brush away the public case, Zen Master Xuedou (Setcho) commented: Linji's release is too dangerous, and his retrieval is too fast.』 The master picked up his staff and said: 『Linji acted according to orders, not knowing that he had failed Huangbo (Obaku). Xuedou tried his best to carry the burden, but only saw one side.』 Then where is the rule of Jianfu Temple? Threw down the staff. Instructing the assembly: 『Referring to Zen Master Fenyang saying, 'If you recognize the staff, the pilgrimage is over.'』 The master said: 『Although Fenyang opened his mouth and showed his face, he fell into the second head.』 Suddenly picking up the staff, he said: 『This must not be called a staff lacquer bucket.』 Participate. Ascending the hall, he cited Baoning
勇和尚曰。大方無外大圓無內。無內無外聖凡普會。瓦礫生光須彌粉碎。無量法門百千三。昧拈拄杖曰。總曏者里會去。蘇盧蘇盧悉利悉利。師曰。大小保寧業識茫茫。不柰船何打破戽斗。示眾。明眼衲僧因甚打失鼻孔。有贓無贓[○@、]。僧問如何是一同一質。師曰裂破。曰如何是二同大事。師曰一毛頭上定乾坤。曰如何是三總同參。師曰蝦蟆蚯蚓跛鱉盲龜。曰如何是四同真智。師曰一不成二不是。曰如何是五同遍普。師曰大地撮來無寸土。曰如何是六同具足。師曰猶欠一著。曰如何是七同得失。師曰入泥入水。曰如何是八同生殺。師曰自救不了。曰如何是九同音吼。師曰八角磨盤空里走。曰如何是十同得入。師曰寒山逢拾得。曰與什麼人同得入。師曰胡張三黑李四。曰與誰同音吼。師曰貍奴白牯。曰作么生同生殺。師曰德山棒臨濟喝。曰甚麼物同得失。師曰草里輥。曰阿那個同具足。師曰信手拈來著著親。曰是甚麼同遍普。師曰。針鋒影里騎大鵬。等閑挨落天邊月。曰何人同真智。師曰黑山鬼窟。曰孰與總同參。師曰燈籠入露柱。曰那個同大事。師曰嘉州大象陜府鐵牛。曰何物同一質。師曰碗脫丘。居靈隱六年。法道益盛。得法者眾。忽退居東庵。示微疾作手書別諸公卿。且垂二語以驗來學曰。有力量人因甚抬
【現代漢語翻譯】 現代漢語譯本 勇和尚說：『大方沒有外部，大圓沒有內部。』沒有內部沒有外部，聖人凡人普遍相會。瓦礫生出光芒，須彌山（Sumeru）粉碎。無量的法門，百千三昧。勇和尚拿起拄杖說：『總要向這裡會歸。』蘇盧蘇盧，悉利悉利。 勇和尚說：『大小保寧，業識茫茫。』沒有辦法對船怎麼樣，打破戽斗。 勇和尚向大眾開示：『明眼的僧人為什麼會打失鼻孔？』有贓物嗎？沒有贓物嗎？ 有僧人問：『如何是同一質？』勇和尚說：『裂破。』僧人問：『如何是二同大事？』勇和尚說：『一毛頭上定乾坤。』僧人問：『如何是三總同參？』勇和尚說：『蝦蟆、蚯蚓、跛鱉、盲龜。』僧人問：『如何是四同真智？』勇和尚說：『一不成，二不是。』僧人問：『如何是五同遍普？』勇和尚說：『大地撮來無寸土。』僧人問：『如何是六同具足？』勇和尚說：『猶欠一著。』僧人問：『如何是七同得失？』勇和尚說：『入泥入水。』僧人問：『如何是八同生殺？』勇和尚說：『自救不了。』僧人問：『如何是九同音吼？』勇和尚說：『八角磨盤空里走。』僧人問：『如何是十同得入？』勇和尚說：『寒山（Hanshan）逢拾得（Shide）。』僧人問：『與什麼人同得入？』勇和尚說：『胡張三，黑李四。』僧人問：『與誰同音吼？』勇和尚說：『貍奴，白牯。』僧人問：『作么生同生殺？』勇和尚說：『德山（Deshan）棒，臨濟（Linji）喝。』僧人問：『甚麼物同得失？』勇和尚說：『草里輥。』僧人問：『阿那個同具足？』勇和尚說：『信手拈來著著親。』僧人問：『是甚麼同遍普？』勇和尚說：『針鋒影里騎大鵬，等閑挨落天邊月。』僧人問：『何人同真智？』勇和尚說：『黑山鬼窟。』僧人問：『孰與總同參？』勇和尚說：『燈籠入露柱。』僧人問：『那個同大事？』勇和尚說：『嘉州大象，陜府鐵牛。』僧人問：『何物同一質？』勇和尚說：『碗脫丘。』 勇和尚居住在靈隱寺六年，法道日益興盛，得法的人很多。忽然退居東庵，略示微疾，寫下手書告別諸位公卿，並且留下兩句話來驗證來學者：『有力量人因甚抬？』
【English Translation】 English version Yong the Monk said, 'The great square has no outside, the great circle has no inside.' Without inside and without outside, saints and mortals universally meet. Tiles and pebbles emit light, Mount Sumeru (Sumeru, meaning the central world-mountain in Buddhist cosmology) is pulverized. Immeasurable Dharma gates, hundreds and thousands of Samadhis. ' Yong the Monk picked up his staff and said, 'Altogether, go towards meeting here.' Suru Suru, Siri Siri. Yong the Monk said, 'Big and small Baoning, karmic consciousness is vast and boundless.' There's nothing to be done about the boat, break the water bailer. Yong the Monk instructed the assembly: 'Why does a clear-eyed monk lose his nose?' Is there stolen goods? Is there no stolen goods? A monk asked, 'What is the same substance?' Yong the Monk said, 'Tear it apart.' The monk asked, 'What are the two same great matters?' Yong the Monk said, 'Determine the universe on the tip of a hair.' The monk asked, 'What are the three total same participations?' Yong the Monk said, 'Toads, earthworms, lame turtles, blind tortoises.' The monk asked, 'What are the four same true wisdoms?' Yong the Monk said, 'One is not accomplished, two are not right.' The monk asked, 'What are the five same universal pervades?' Yong the Monk said, 'Gathering the great earth, there is not an inch of soil.' The monk asked, 'What are the six same complete fulfillments?' Yong the Monk said, 'Still lacking one move.' The monk asked, 'What are the seven same gains and losses?' Yong the Monk said, 'Entering mud, entering water.' The monk asked, 'What are the eight same births and deaths?' Yong the Monk said, 'Unable to save oneself.' The monk asked, 'What are the nine same sound roars?' Yong the Monk said, 'An eight-cornered millstone runs in the empty sky.' The monk asked, 'What are the ten same attainments of entry?' Yong the Monk said, 'Hanshan (Hanshan, a legendary Chinese poet) meets Shide (Shide, a legendary Chinese poet).' The monk asked, 'With what people do they attain entry together?' Yong the Monk said, 'Hu Zhangsan, Hei Lisi.' The monk asked, 'With whom do they roar with the same sound?' Yong the Monk said, 'A cat slave, a white cow.' The monk asked, 'How do they share the same births and deaths?' Yong the Monk said, 'Deshan's (Deshan, a famous Chinese Zen master) stick, Linji's (Linji, a famous Chinese Zen master) shout.' The monk asked, 'What things share the same gains and losses?' Yong the Monk said, 'Rolling in the grass.' The monk asked, 'Which one shares the same complete fulfillments?' Yong the Monk said, 'Picking it up casually, each touch is intimate.' The monk asked, 'What is the same universal pervade?' Yong the Monk said, 'Riding a roc in the shadow of a needlepoint, casually brushing off the moon at the edge of the sky.' The monk asked, 'Who shares the same true wisdom?' Yong the Monk said, 'The black mountain ghost cave.' The monk asked, 'With whom do they totally participate together?' Yong the Monk said, 'A lantern enters a dew pillar.' The monk asked, 'Which one shares the same great matters?' Yong the Monk said, 'The great elephant of Jia Prefecture, the iron ox of Shan Prefecture.' The monk asked, 'What things share the same substance?' Yong the Monk said, 'A bowl falls off the hill.' Yong the Monk resided at Lingyin Temple for six years, the Dharma way becoming increasingly prosperous, with many attaining the Dharma. Suddenly, he retired to the Eastern Hermitage, slightly showing a minor illness, writing a letter to bid farewell to the various high officials, and leaving two sentences to test those who come to learn: 'Why do powerful people lift?'
腳不起。開口不在舌頭上。及遺書嗣法香山光睦云居善開囑以珍重大法。復書偈曰。來無所來。去無所去。瞥轉玄關。佛祖罔措。跏趺而寂。實嘉泰二年八月四日也。得年七十有一坐夏四十。奉全身塔于北高峰之原。待制陸游放翁銘其塔。
饒州薦福曹源道生禪師
南劍人。分座云居。出世妙果。徙龜峰。上堂。佛法二字人人知有。狼毒砒霜如何下口。直饒透過威音前。也是癡狂外邊走。山僧已是拖泥帶水。諸人合作么生。喝一喝。上堂。今朝八月十五。天色半晴半雨。幾多門外遊人。不睹月圓當戶。也好笑。又堪嗟。爭似西湖寺里一隊古佛。參退歸堂喫茶。上堂。春風東扇西扇。春雨似晴不晴。淺碧深紅爛鋪錦繡。鶯啼燕語互奏笙簧。一一揭示圓通妙門。頭頭流通正法眼藏。擬心湊泊依前。萬水千山直下知歸。便見七穿八穴。上堂。雨雪落紛紛。檐頭水滴滴。良哉觀世音。草里跳不出。也大屈。水底烏龜鉆鐵壁。咄。上堂。月生一。拶倒銀山並鐵壁。月生二。土宿騎牛穿鬧市。月生三。屋頭幽鳥語喃喃。不是葛藤露布。亦非入理深談。正恁么時。賓主交參一句作么生道。萬仞懸崖垂隻手。百華叢里現優曇。上堂。平旦清晨三月朝。南山蒼翠插雲霄。不須更覓西來意。門外數聲婆餅焦。拍膝一下曰。好大
【現代漢語翻譯】 現代漢語譯本： 腳不移動，開口說話卻不在舌頭上。臨終留下遺書，囑咐香山光睦、云居善開珍重佛法。又寫下偈語說：『來沒有從哪裡來，去沒有到哪裡去，稍微轉動玄關，佛和祖師都茫然不知所措。』然後結跏趺坐而圓寂。時間是嘉泰二年（1202年）八月初四，享年七十一歲，坐禪四十年。人們將他的全身舍利塔安放在北高峰的原野上，待制陸游（放翁是他的字）為他的塔撰寫了銘文。
饒州薦福曹源道生禪師
是南劍人。曾在云居山開講佛法，後來在妙果寺弘法，又遷往龜峰寺。上堂說法時說：『佛法這兩個字，人人都知道有，但狼毒、砒霜如何下得了口？』即使能夠透過威音王佛（過去佛名），也是在癡狂的邊緣行走。老僧我已經拖泥帶水了，你們打算怎麼做？』喝一聲。上堂說法時說：『今天八月十五，天氣時晴時雨，多少門外的遊人，不能看到當戶的圓月。』真好笑，又可嘆。怎比得上西湖寺里的一隊古佛，參禪完畢回禪堂喝茶。上堂說法時說：『春風從東邊吹到西邊，春雨似晴非晴。淺碧深紅，鋪滿了錦繡，黃鶯啼叫，燕子低語，互相演奏著笙簧。』一一揭示圓通妙門，處處流通正法眼藏。如果用心去揣摩，依舊是萬水千山。如果當下知道歸宿，便能看到七穿八穴。上堂說法時說：『雨雪紛紛落下，屋檐上的水滴滴答答。』真是好啊，觀世音菩薩（菩薩名），在草叢裡也跳不出來。太委屈了，水底的烏龜鉆鐵壁。咄！上堂說法時說：『月亮初生，能把銀山和鐵壁都推倒。月亮長到二，土宿星騎著牛穿過鬧市。月亮長到三，屋頂上的幽鳥喃喃自語。』這不是葛藤露布（比喻多餘無用的話），也不是深入理性的談論。正在這個時候，賓主雙方交鋒的一句話該怎麼說呢？萬仞懸崖垂下一隻手，百花叢中顯現優曇花（佛經中象徵祥瑞的花）。上堂說法時說：『清晨三月，南山蒼翠，直插雲霄。』不用再尋找西來的意義（指禪宗的起源），門外傳來幾聲賣婆餅的叫賣聲。』拍了一下膝蓋說：『好大！』
【English Translation】 English version: His feet did not move, and his speech did not originate from his tongue. He left a will entrusting Xiangshan Guangmu and Yunju Shanka to cherish the great Dharma. He also wrote a verse saying: 'Coming from nowhere, going to nowhere, a slight turn of the mystic pass, Buddhas and Patriarchs are at a loss.' Then he sat in full lotus posture and passed away. It was the fourth day of the eighth month of the Jiatai era (1202), at the age of seventy-one, with forty years of seated meditation. People placed his complete body stupa in the wilderness of North Peak, and the awaiting official Lu You (Fangweng was his courtesy name) wrote an inscription for his stupa.
Chan Master Daosheng of Jianfu Caoyuan in Raozhou
He was from Nan Jian. He lectured on the Dharma at Yunju Mountain, later propagated the Dharma at Miaoguo Temple, and then moved to Guifeng Temple. When ascending the hall to preach, he said: 'Everyone knows the two words 'Buddha Dharma', but how can one swallow wolfsbane and arsenic?' Even if one can pass through the Buddha Weiyin Wang (name of a past Buddha), one is still walking on the edge of madness. This old monk is already dragging mud and water, what do you plan to do?' He shouted once. When ascending the hall to preach, he said: 'Today is the fifteenth of August, the weather is sometimes sunny and sometimes rainy, how many tourists outside the door cannot see the round moon in front of the door.' It's really funny and lamentable. How can it compare to a team of ancient Buddhas in West Lake Temple, returning to the meditation hall for tea after meditation. When ascending the hall to preach, he said: 'The spring breeze blows from the east to the west, the spring rain is sometimes sunny and sometimes not. Light green and deep red, covering the brocade, orioles sing, swallows whisper, playing the sheng and huang with each other.' Revealing the wonderful gate of perfect penetration one by one, circulating the treasury of the true Dharma eye everywhere. If you try to figure it out with your mind, it is still ten thousand rivers and mountains. If you know where to return right now, you can see the seven holes and eight holes. When ascending the hall to preach, he said: 'Rain and snow fall in abundance, water drips from the eaves.' It's really good, Avalokitesvara Bodhisattva (name of a Bodhisattva), can't jump out of the grass. It's too wronged, the turtle at the bottom of the water drills the iron wall. Tut! When ascending the hall to preach, he said: 'When the moon is first born, it can push down the silver mountain and the iron wall. When the moon grows to two, the Saturn star rides a cow through the bustling city. When the moon grows to three, the secluded bird on the roof murmurs to itself.' This is not unnecessary words, nor is it a deep discussion of rationality. At this moment, what should be said in a sentence when the guest and host are fighting? A hand hangs down from a ten-thousand-foot cliff, and the Udumbara flower (a flower in Buddhist scriptures symbolizing auspiciousness) appears in the hundred-flower bushes. When ascending the hall to preach, he said: 'In the early morning of March, the Southern Mountain is verdant, piercing the clouds.' There is no need to look for the meaning of coming from the West (referring to the origin of Zen Buddhism), the sound of selling sesame cakes comes from outside the door.' He slapped his knee and said: 'So big!'
哥。詠靈雲石偈曰。云去云來非有意。云來云去亦無心。有無截斷靈何在。突兀一峰青到今。后住薦福逾月示寂。
明州天童枯禪自鏡禪師
福州高氏子。首參木庵永水庵一或庵體諸尊宿。后謁密庵于靈隱。針芥相契。開法隆興上藍。遷建康旌忠撫州白楊福州太平西禪。寶慶元年被旨升靈隱。復移天童。上堂。有句無句如藤倚樹。樹倒藤枯句歸何處。良久曰。長憶江南三月里。鷓鴣啼處百華香。上堂。一拽石。二搬土。夜半日輪正卓午。老安曾牧溈山牛。南泉不打鹽官鼓。報君知。莫莽鹵。火里蝍蟟吞卻虎。上堂。舉鶴林因僧扣門。林曰阿誰。僧曰行腳僧。林曰。非但行腳僧。我者里佛來也不著。僧曰因甚佛來也不著。林曰無他棲泊處。師曰。天童則不然。若有人扣門即大開了。待他入來便攔胸搊住曰道道。若擬開口便與劈胸一拳。若向者里轉得身吐得氣。便請明窗下安排。作上鐘偈曰。一模脫就轉風流。平地教他不肯休。要得洪音喧宇宙。直須更上一層樓。
杭州凈慈潛庵慧光禪師
上堂。舉趙州因僧問狗子還有佛性也無。州曰無。頌曰。狗子無佛性。全提摩竭令。才擬犯鋒铓。喪卻窮性命。化鹽偈。合水和泥一處烹。水乾泥盡雪華生。乘時索起遼天價。公驗分明孰敢爭。
太平府
{ "translations": [ "現代漢語譯本：", "哥。曾作詠靈雲石的偈語說：『云來云去並非有意，云去云來也並非無心。有和無都截斷了，靈雲石的真性在哪裡？它像突兀的山峰一樣青翠至今。』後來住在薦福寺一個多月后圓寂。", "", "明州天童枯禪自鏡禪師", "", "是福州高氏之子。最初參訪木庵永、水庵一、或庵體等各位尊宿。後來在靈隱寺拜見密庵禪師，兩人意氣相投，非常契合。之後在隆興上藍寺開法，又遷往建康旌忠寺、撫州白楊寺、福州太平寺、西禪寺。寶慶元年（1225年）奉旨升任靈隱寺住持，又移住天童寺。上堂說法時說：『有句無句，就像藤蔓依附樹木。樹倒藤枯，句子又歸向何處？』良久后說：『我常常懷念江南三月的美好景色，鷓鴣啼叫的地方，百花盛開，香氣撲鼻。』上堂說法時說：『一拽石，二搬土，夜半日輪正當午。老安曾經牧養溈山（溈山，地名）的牛，南泉禪師不打鹽官（鹽官，地名）的鼓。告訴你們，不要莽撞草率，火里的蝍蟟也能吞掉老虎。』上堂說法時，舉鶴林禪師的故事：有僧人敲門，鶴林禪師問：『是誰？』僧人回答：『是行腳僧。』鶴林禪師說：『不僅僅是行腳僧，我這裡即使是佛來了也不停留。』僧人問：『為什麼佛來了也不停留？』鶴林禪師說：『因為沒有他棲身的地方。』自鏡禪師說：『我天童寺則不然。如果有人敲門，我就大開方便之門。等他進來，便攔胸抓住他，喝問道！如果他想開口，就劈胸給他一拳。如果能在這裡轉過身來，吐出一口氣，就請到明亮的窗下安排。』作上鐘偈說：『一模脫就，多麼灑脫風流，在平地上教人，他們卻不肯罷休。想要洪亮的聲音響徹宇宙，必須更上一層樓。』", "", "杭州凈慈潛庵慧光禪師", "", "上堂說法時，舉趙州禪師的故事：有僧人問趙州禪師：『狗子還有佛性嗎？』趙州禪師回答：『無。』並作頌說：『狗子沒有佛性，完全提起了摩竭陀國（摩竭陀國，古印度十六雄國之一）的法令。才想觸犯它的鋒芒，就會喪失窮極的性命。』化鹽偈說：『合水和泥一起烹煮，水乾泥盡，雪花般潔白的鹽就產生了。趁著時機索要遼闊天地的價值，公驗證據分明，誰敢爭辯？』", "", "太平府", "", "", "English version:", "Elder Ge composed a verse on the Lingyun Stone, saying: 'Clouds come and go without intention, clouds go and come also without mind. With existence and non-existence severed, where is Lingyun's true nature? It stands like a towering peak, green to this day.' Later, he resided at Jianfu Temple for over a month before passing away.", "", "Zen Master Kuzen Jijin of Tiantong Temple in Mingzhou", "", "He was a son of the Gao family in Fuzhou. He initially visited various venerable monks such as Muan Yong, Suian Yi, and Huoan Ti. Later, he visited Zen Master Mian at Lingyin Temple, where they found each other compatible and in perfect harmony. He then initiated Dharma teachings at Longxing Shanglan Temple, and later moved to Jiankang Jingzhong Temple, Fuzhou Baiyang Temple, Fuzhou Taiping Temple, and Xichan Temple. In the first year of Baoqing (1225 AD), he was ordered to become the abbot of Lingyin Temple, and later moved to Tiantong Temple. During a Dharma talk, he said: 'Having a phrase or not having a phrase is like a vine relying on a tree. When the tree falls and the vine withers, where does the phrase return?' After a long pause, he said: 'I often remember the beautiful scenery of the third month in Jiangnan, where the partridges sing and hundreds of flowers bloom, filling the air with fragrance.' During another Dharma talk, he said: 'One pulls the stone, two carries the earth, at midnight the sun is right at noon. Old An once herded the cows of Mount Wei (Mount Wei, place name), and Nanquan did not beat the drum of Yanguan (Yanguan, place name). I tell you, do not be rash, even a centipede in the fire can swallow a tiger.' During another Dharma talk, he cited the story of Zen Master Helin: A monk knocked on the door, and Zen Master Helin asked, 'Who is it?' The monk replied, 'A traveling monk.' Zen Master Helin said, 'Not just a traveling monk, even if the Buddha comes here, he will not stay.' The monk asked, 'Why won't the Buddha stay?' Zen Master Helin said, 'Because there is no place for him to rest.' Jijin Zen Master said, 'My Tiantong Temple is not like that. If someone knocks on the door, I will open it wide. When he comes in, I will grab him by the chest and shout, \'Speak!\' If he tries to open his mouth, I will give him a punch in the chest. If he can turn around here and exhale, then please arrange him under the bright window.' He composed a verse for striking the bell, saying: 'Cast from a single mold, how free and graceful, teaching people on level ground, yet they refuse to stop. To make the resounding sound echo through the universe, one must climb to a higher level.'", "", "Zen Master Qian'an Huiguang of Jingci Temple in Hangzhou", "", "During a Dharma talk, he cited the story of Zen Master Zhaozhou: A monk asked Zen Master Zhaozhou, 'Does a dog have Buddha-nature?' Zen Master Zhaozhou replied, 'No.' And composed a verse saying: 'The dog has no Buddha-nature, completely upholding the laws of Magadha (Magadha, one of the sixteen ancient Indian kingdoms). If you try to violate its sharpness, you will lose your ultimate life.' The salt transformation verse says: 'Combine water and mud and cook them together, when the water dries and the mud is gone, snow-white salt is produced. Seize the opportunity to demand the value of the vast heaven and earth, the public evidence is clear, who dares to argue?'", "", "Taiping Prefecture" ] }
隱靜萬庵致柔禪師
潮州陳氏子。母黃。妙喜南遷道經于潮。師祖父暹延禮甚謹。其母夢僧入舍遂懷妊。及誕父母誓不以俗累羈。師甫十歲俾從壽公受業。越九載芟染。初見木庵永染指。后參密庵于蔣山。一日入室次。庵舉釋迦彌勒猶是他奴且道他是阿誰。師曰無地頭漢。庵曰千聞不如一見。師便毆一拳。庵擒住勵聲曰者小鬼子見個什麼胡打亂打。師曰更要吃一拳在。庵連揮兩拳曰打者無地頭漢。師豁然大悟。無何以母老歸省。郡將吏部朱公江請師于廣法出世。后移太平隱靜。上堂。起道樹。詣鹿苑。不是向上機。傳少室。續曹溪。未為性燥漢。直得無依無慾。無一法當情猶落第二見。放過一著卷舒在我。縱奪臨時。于把住處放行。露柱燈籠活鱍鱍。于放行處把住。釋迦彌勒是他奴。卓拄杖。且道是放行耶是把住耶。一氣不言含有象。萬靈何處謝無私。上堂。舉天衣懷禪師雁過長空影沉寒水話。頌曰。長空孤雁一聲秋。獻寶波斯鼻似鉤。風捲白雲歸別嶂。黃昏月掛柳梢頭。上堂。毗盧師。法身主。若要動地放光。且來搬柴運土。嗄。將謂忘卻。上堂。百丈不再參馬祖。爭得三日耳聾。臨濟不到大愚。焉知老婆心切。仰山將得鎮海明珠。為甚到東寺面前叉手當胸。卻道無理可伸無言可對。咄。直饒傾下一栲栳。敢
【現代漢語翻譯】 現代漢語譯本 隱靜萬庵致柔禪師
潮州陳氏之子。母親姓黃。妙喜（南宋高僧，俗姓奚，法名曇密）南遷時路過潮州，禪師的祖父陳暹對他非常恭敬。他的母親夢見有僧人進入家中，於是就懷孕了。等到他出生后，父母發誓不讓世俗瑣事束縛他。禪師剛滿十歲，就讓他跟隨壽公學習。過了九年，剃度受戒。最初拜見木庵永（禪宗僧人），木庵永為他點燃了戒疤。後來在蔣山參拜密庵（南宋高僧，俗姓俞，法名悟新）。一天，在入室請教時，密庵舉例說：『釋迦（佛教創始人）和彌勒（未來佛）還是他的奴隸，那麼，你們說他是誰？』禪師回答說：『是無立足之地的人。』密庵說：『聽一千遍不如親眼見一次。』禪師便打了他一拳。密庵抓住他，厲聲說：『你這小鬼，看到了什麼就胡打亂打？』禪師說：『還想再吃一拳嗎？』密庵連續揮了兩拳說：『打的就是你這無立足之地的人。』禪師豁然大悟。不久，因為母親年老，禪師回家探望。郡守吏部朱公江邀請禪師到廣法寺開堂說法。後來移居太平隱靜寺。上堂說法時說：從菩提樹下悟道，到鹿野苑傳法，這不是向上之機。從少室山面壁，到曹溪傳承衣缽，還不是性急之人所為。真正達到無所依賴、無所欲求，沒有一法可以動心，仍然落在第二見解中。放過一著，卷舒由我；縱奪臨時，在於把握之處放開，露柱燈籠活潑潑地；在於放開之處把握，釋迦彌勒也是他的奴隸。』說完卓拄杖，問道：『且說這是放開呢，還是把握呢？一氣不言含有象，萬靈何處謝無私？』上堂說法時，舉天衣懷禪師（北宋雲門宗僧人）的『雁過長空，影沉寒水』的話頭。並作頌說：『長空孤雁一聲秋，獻寶波斯鼻似鉤。風捲白雲歸別嶂，黃昏月掛柳梢頭。』上堂說法時說：『毗盧師（毗盧遮那佛，法身佛），法身主。若要動地放光，且來搬柴運土。』『嗄！』『還以為忘記了。』上堂說法時說：『百丈（唐代禪僧，俗姓王，法名懷海）不再參拜馬祖（唐代禪僧，俗姓馬，法名道一），怎能得到三日耳聾？臨濟（唐代禪僧，俗姓邢，法名義玄）不到大愚（唐代禪僧，法名守愚），怎知老婆心切？仰山（唐代禪僧，俗姓葉，法名慧寂）將得鎮海明珠，為什麼到東寺面前叉手當胸，卻說無理可伸，無言可對？咄！直饒傾下一栲栳，敢
【English Translation】 English version Zen Master Zhi Rou of Yin Jing Wan An
He was the son of the Chen family of Chaozhou. His mother's surname was Huang. When Miaoxi (a prominent Song Dynasty monk, secular name Xi, Dharma name Tanmi) passed through Chaozhou during his southward journey, the Zen master's grandfather, Chen Xian, treated him with great respect. His mother dreamed of a monk entering their house, and subsequently became pregnant. Upon his birth, his parents vowed not to burden him with worldly affairs. When the Zen master was just ten years old, they sent him to study with Master Shou. After nine years, he shaved his head and received ordination. He first met Mu'an Yong (a Zen monk), who burned the initiation marks on his head. Later, he visited Mi'an at Jiangshan. One day, during a private audience, Mi'an raised the question: 'Even Shakyamuni (the founder of Buddhism) and Maitreya (the future Buddha) are still his servants, so who is he?' The Zen master replied, 'A man without a foothold.' Mi'an said, 'Seeing once is better than hearing a thousand times.' The Zen master then punched him. Mi'an grabbed him and exclaimed, 'What did you see, you little devil, that you're hitting me randomly?' The Zen master said, 'Do you want to take another punch?' Mi'an struck him twice, saying, 'I'm hitting this man without a foothold.' The Zen master suddenly had a great realization. Soon after, due to his mother's old age, the Zen master returned home to visit. The prefectural governor, Zhu Gongjiang, invited the Zen master to open a Dharma hall at Guangfa Temple. Later, he moved to Taiping Yin Jing Temple. During a Dharma talk, he said: 'Enlightenment under the Bodhi tree, preaching at Deer Park, these are not the upward mechanisms. Facing the wall at Shaolin, inheriting the robe at Caoqi, these are not what an impatient person would do. Truly reaching a state of non-reliance, without desire, where no Dharma can move the mind, still falls into a secondary view. Letting go of a move, rolling and unrolling is up to me; seizing and releasing is timely, releasing at the point of grasping, the pillar and lantern are lively; grasping at the point of releasing, Shakyamuni and Maitreya are also his servants.' After saying this, he struck the ground with his staff and asked, 'Tell me, is this releasing or grasping? One breath without words contains the image, where do the myriad spirits thank selflessness?' During a Dharma talk, he cited Zen Master Tianyi Huai (a monk of the Yunmen School of the Northern Song Dynasty)'s saying, 'A lone goose flies across the long sky, its reflection sinks in the cold water.' And composed a verse: 'A lone goose cries in the autumn sky, the Persian offering treasure has a hooked nose. The wind rolls white clouds back to separate peaks, the evening moon hangs on willow tips.' During a Dharma talk, he said: 'Vairocana Buddha (the Dharma Body Buddha), the master of the Dharma Body. If you want to shake the earth and emit light, then come and carry firewood and move earth.' 'Ah!' 'I thought I had forgotten.' During a Dharma talk, he said: 'Baizhang (a Tang Dynasty Zen monk, secular name Wang, Dharma name Huaihai) no longer visited Mazu (a Tang Dynasty Zen monk, secular name Ma, Dharma name Daoyi), how could he have obtained three days of deafness? Linji (a Tang Dynasty Zen monk, secular name Xing, Dharma name Yixuan) did not go to Dayu (a Tang Dynasty Zen monk, Dharma name Shouyu), how would he know the earnestness of an old woman? Yangshan (a Tang Dynasty Zen monk, secular name Ye, Dharma name Huiji) obtained the Zhenhai Pearl, why did he clasp his hands in front of Dongsi Temple, and say that there was no reason to express, no words to answer? Bah! Even if you pour down a basketful, dare
保老兄猶未徹。上堂。饑荒老鼠咬葫蘆。巧計胡孫倒上樹。要透報恩向上關。直須一步低一步。既是向上關。因甚卻要一步低一步。待你踏著卻向你道。上堂。東山和尚道。空門有路人皆到。到者方知旨趣長。心地不生閑草木。自然身放白毫光。師曰。東山只解無中覓有。不解有里尋無。隱靜則不然。空門有路人皆到。到者方知礙處通。石上栽華還結果。到頭元不假春風。師臨終集眾囑曰。老僧生平無長物。只依海眾常例。安寢堂兩日足矣。復書偈端坐而化。越三日寺毀。眾悟遺言若有旨也。世壽七十臘五十二。
杭州靈隱笑庵了悟禪師
姑蘇人。上堂。舉睦州因僧問。以一重去一重即不問。不以一重去一重時如何。州曰昨日栽茄子今日種東瓜。頌曰。昨日栽茄子。今日種東瓜。一聲河滿子。和月落誰家。
金陵蔣山一翁慶如禪師
姓范氏。福州長樂人。上堂。春雨如膏。春云似鶴。春鳥關關。春泉濯濯。揭開觀音腦蓋。踢倒慈氏樓閣。切莫將錯就錯。拍禪床曰。參。上堂。過去諸如來斯門已成就。一盲引眾盲。現在諸菩薩今各入圓明。鰕跳不出鬥。未來修學人當依如是法。賺殺一船人。上堂。意能刬句。句能刬意。意句交馳討甚巴鼻。盡力道不得底句。不是河南便是河北。衲僧聞得與么告
【現代漢語翻譯】 現代漢語譯本： 保老兄仍然沒有徹底領悟。上堂說法。饑荒年頭老鼠啃咬葫蘆，聰明的猴子能倒掛上樹。想要透徹瞭解報恩向上之關，必須一步比一步更謙卑。既然是向上之關，為什麼卻要一步比一步更謙卑呢？等你真正踏上時，我再告訴你。 上堂說法。東山和尚說：『空門有路，人人皆可到達，到達的人才知道其中的旨趣深長。心地不生雜草，自然身放白毫光。』 師父說：『東山只懂得從無中求有，不懂得從有中尋無。隱靜則不然，空門有路，人人皆可到達，到達的人才知道障礙之處也能通達。在石頭上栽花還能結果，到頭來原本不需要春風。』 師父臨終時召集眾人囑咐說：『老僧一生沒有什麼多餘的物品，只按照寺院的慣例，在安寢堂停放兩日就可以了。』 隨後寫下偈語，端坐而逝。過了三天，寺廟被毀，眾人才領悟到師父遺言似乎另有深意。世壽七十歲，僧臘五十二年。
杭州靈隱笑庵了悟禪師 姑蘇（今江蘇蘇州）人。上堂說法。引用睦州禪師的公案：有僧人問：『以一重去掉一重的情況我不問，不以一重去掉一重時如何？』 睦州禪師回答說：『昨日栽茄子，今日種東瓜。』 並作頌說：『昨日栽茄子，今日種東瓜，一聲《河滿子》曲，伴隨月落，不知飄向誰家？』
金陵（今江蘇南京）蔣山一翁慶如禪師 姓范，福州長樂人。上堂說法。『春雨如膏，春云似鶴，春鳥關關，春泉濯濯。』 揭開觀音（Avalokiteśvara）的腦蓋，踢倒慈氏（Maitreya）的樓閣。切莫將錯就錯。拍禪床說：『參！』 上堂說法。『過去諸如來，通過此門已經成就。一盲人帶領著一群盲人。現在諸菩薩，如今各自進入圓明之境。』 蝦米跳不出鬥。『未來修學之人，應當依照這樣的方法。』 騙死一船人。上堂說法。『意能刪減句子，句子能刪減意思，意和句交相輝映，要尋找什麼根本？』 盡力也說不出的句子，不是河南便是河北。衲僧聽到這樣的話
【English Translation】 English version: Brother Bao still hasn't thoroughly understood. Ascending the hall to preach: In famine years, rats gnaw at gourds; clever monkeys can hang upside down on trees. If you want to thoroughly understand the upward pass of repaying kindness, you must be more humble with each step. Since it is an upward pass, why must you be more humble with each step? I will tell you when you truly step on it. Ascending the hall to preach: Dongshan (name of a monk) said, 'The gate of emptiness has a path, and everyone can reach it; those who reach it know that the meaning is profound. If the mind does not produce idle weeds, the body will naturally emit a white light.' The master said, 'Dongshan only knows how to seek existence from non-existence, but does not know how to seek non-existence from existence. Yin Jing (name of a monk) is not like that. The gate of emptiness has a path, and everyone can reach it; those who reach it know that obstacles can also be overcome. Planting flowers on stones can still bear fruit; in the end, it does not need the spring breeze.' When the master was dying, he gathered the crowd and instructed them, 'This old monk has no superfluous possessions in his life; just follow the usual practice of the monastery and place me in the Anqin Hall for two days.' Then he wrote a verse, sat upright, and passed away. Three days later, the temple was destroyed, and the crowd realized that the master's last words seemed to have a deeper meaning. He lived to be seventy years old, with fifty-two years as a monk.
Chan Master Xiao'an Liaowu of Lingyin Temple in Hangzhou A native of Gusu (present-day Suzhou, Jiangsu). Ascending the hall to preach: Citing the case of Zen Master Muzhou: A monk asked, 'I won't ask about the case of removing one layer at a time; what about when one layer is not removed at a time?' Zen Master Muzhou replied, 'Yesterday we planted eggplants, today we planted winter melons.' And composed a verse: 'Yesterday we planted eggplants, today we planted winter melons; a song of 'He Man Zi' accompanies the setting moon, I wonder where it drifts to?'
Chan Master Yiweng Qingru of Jiangshan Temple in Jinling (present-day Nanjing, Jiangsu) Surname Fan, a native of Changle, Fuzhou. Ascending the hall to preach: 'Spring rain is like ointment, spring clouds are like cranes, spring birds chirp, spring springs gurgle.' Uncover the brain of Avalokiteśvara (觀音), kick down the pavilion of Maitreya (慈氏). Do not make mistakes on top of mistakes. Slapping the Zen bed, he said: 'Participate!' Ascending the hall to preach: 'The past Buddhas have already achieved through this gate. A blind man leads a group of blind men. The present Bodhisattvas are now each entering the state of perfect enlightenment.' Shrimps cannot jump out of the dipper. 'Future practitioners should follow this method.' Deceiving a boatload of people. Ascending the hall to preach: 'The mind can reduce sentences, and sentences can reduce meaning; when the mind and sentences interact, what root are you looking for?' The sentence that cannot be spoken with all your strength is either Henan or Hebei. When monks hear such words
報。十個有五雙。鼻孔里冷笑。拈拄杖。云居拄杖子。黨理不黨親。卓一下。雪巢初冷夜。云𩯭未梳時。上堂。霜明萬壑。月皎千家。達磨不會。卻返流沙。拍膝一下曰。好大哥。歸堂喫茶。上堂。天地造化有陰有陽有晦有朔。聖人治世有禮有樂有刑有政。衲僧門下有殺有活有擒有縱。其擒也縱也殺也活也總在黃龍指甲縫裡。汝若擬議不消一掏。然雖如是。笑我者多哂我者少。上堂。一句截流萬機寢削。且道是那一句。良久。卓拄杖曰。歸堂喫茶。上堂。久雨忽晴天清地寧。云收岳面月落波心。拈拄杖卓一下。恁么會去。達磨一宗掃土而盡。上堂。諸佛不出世。人人舉足踏著。祖師不西來。人人滿口道著。既踏著又道著。畢竟是個什麼。有般漢東西不辨南北不分。便道明明不覆藏切忌從他覓。殊不知拋卻真金隨群撒土。上堂。豁開戶牖當軒無人。撾動雷門憑誰側耳。裴相國印心於老黃檗。溫伯雪目擊于魯仲尼。衲僧門下檢點將來猶在半途。知縣學士今日到來。云居如何與伊相見。拈拄杖畫一畫。萬重關鎖盡。一劍倚天寒。𣆶年退隱南昌西山。示寂塔于定林。壽六十八夏四十九。
蘇州承天鐵鞭允韶禪師
上堂。一五二五機輪無阻。南山起云。北山下雨。有底卻道錦上鋪華。有底又道泥里洗土。有底又道離
【現代漢語翻譯】 現代漢語譯本： 報。十個有五雙。鼻孔里冷笑。拈拄杖。云居（地名，山名）拄杖子。黨理不黨親。卓一下。雪巢初冷夜。雲鬢未梳時。上堂。霜明萬壑。月皎千家。達磨（Bodhidharma，禪宗始祖）不會。卻返流沙。拍膝一下曰。好大哥。歸堂喫茶。上堂。天地造化有陰有陽有晦有朔。聖人治世有禮有樂有刑有政。衲僧門下有殺有活有擒有縱。其擒也縱也殺也活也總在黃龍（禪宗一派）指甲縫裡。汝若擬議不消一掏。然雖如是。笑我者多哂我者少。上堂。一句截流萬機寢削。且道是那一句。良久。卓拄杖曰。歸堂喫茶。上堂。久雨忽晴天清地寧。云收岳面月落波心。拈拄杖卓一下。恁么會去。達磨（Bodhidharma，禪宗始祖）一宗掃土而盡。上堂。諸佛不出世。人人舉足踏著。祖師不西來。人人滿口道著。既踏著又道著。畢竟是個什麼。有般漢東西不辨南北不分。便道明明不覆藏切忌從他覓。殊不知拋卻真金隨群撒土。上堂。豁開戶牖當軒無人。撾動雷門憑誰側耳。裴相國印心於老黃檗（人名）。溫伯雪目擊于魯仲尼（人名）。衲僧門下檢點將來猶在半途。知縣學士今日到來。云居（地名，山名）如何與伊相見。拈拄杖畫一畫。萬重關鎖盡。一劍倚天寒。𣆶年退隱南昌西山。示寂塔于定林。壽六十八夏四十九。\ 蘇州承天鐵鞭允韶禪師 上堂。一五二五機輪無阻。南山起云。北山下雨。有底卻道錦上鋪華。有底又道泥里洗土。有底又道離 English version: Report. Five pairs out of ten. A cold laugh from the nostrils. Holding up the staff. Yunju's (name of a place, mountain) staff. Favoring principle over kinship. Strike once. The snow nest is cold on a new night. When the cloud-like hair is not yet combed. Ascending the hall. Frost illuminates ten thousand valleys. The moon shines on a thousand homes. Bodhidharma (達磨, the founder of Zen Buddhism) did not understand, and returned to the quicksand. Clapping the knee once, saying, 'Good brother.' Returning to the hall for tea. Ascending the hall. Heaven and earth's creation has yin and yang, darkness and brightness, waning and waxing. The sage's governance has ritual and music, punishment and administration. Under the monastic's gate, there is killing and life, capture and release. The capture, release, killing, and life are all within Huanglong's (黃龍, a sect of Zen Buddhism) fingernails. If you deliberate, it won't take a single pluck. Although it is so, many laugh at me, few ridicule me. Ascending the hall. One sentence cuts off the flow, and ten thousand machines are diminished. Tell me, what is that one sentence? After a long silence, striking the staff and saying, 'Return to the hall for tea.' Ascending the hall. After a long rain, the sky suddenly clears, and the earth is peaceful. Clouds recede from the mountain face, and the moon sets in the wave's heart. Holding up the staff and striking once. If you understand it this way, Bodhidharma's (達磨, the founder of Zen Buddhism) lineage will be swept away. Ascending the hall. If all Buddhas did not appear in the world, everyone would step on it with every footstep. If the patriarch did not come from the West, everyone would speak of it with every mouthful. Since you step on it and speak of it, what exactly is it? Some people cannot distinguish east from west, north from south, and say, 'Clearly, it is not hidden, but be careful not to seek it from him.' They do not know that they are abandoning true gold and scattering earth with the crowd. Ascending the hall. Opening the doors and windows, there is no one in front of the hall. Striking the thunder gate, who will listen? Prime Minister Pei imprinted his mind on old Huangbo (黃檗, a person's name). Wen Boxue witnessed Lu Zhongni (魯仲尼, a person's name). Examining it under the monastic's gate, it is still halfway there. The magistrate and scholar have arrived today. How will Yunju (云居, name of a place, mountain) meet them? Holding up the staff and drawing a line. Ten thousand layers of locks are exhausted. A sword leans on the sky, cold. In the year of 𣆶, he retired to the West Mountain of Nanchang. His stupa of nirvana is at Dinglin. His life was sixty-eight summers and forty-nine years. Chan Master Yunshao of Chengtian with the Iron Whip in Suzhou Ascending the hall. One five two five, the machine wheel is unobstructed. Clouds rise from the southern mountain. Rain falls from the northern mountain. Some say it is adding flowers to brocade. Some say it is washing soil in mud. Some say it is leaving
【English Translation】 English version: Report. Five pairs out of ten. A cold laugh from the nostrils. Holding up the staff. Yunju's (name of a place, mountain) staff. Favoring principle over kinship. Strike once. The snow nest is cold on a new night. When the cloud-like hair is not yet combed. Ascending the hall. Frost illuminates ten thousand valleys. The moon shines on a thousand homes. Bodhidharma (達磨, the founder of Zen Buddhism) did not understand, and returned to the quicksand. Clapping the knee once, saying, 'Good brother.' Returning to the hall for tea. Ascending the hall. Heaven and earth's creation has yin and yang, darkness and brightness, waning and waxing. The sage's governance has ritual and music, punishment and administration. Under the monastic's gate, there is killing and life, capture and release. The capture, release, killing, and life are all within Huanglong's (黃龍, a sect of Zen Buddhism) fingernails. If you deliberate, it won't take a single pluck. Although it is so, many laugh at me, few ridicule me. Ascending the hall. One sentence cuts off the flow, and ten thousand machines are diminished. Tell me, what is that one sentence? After a long silence, striking the staff and saying, 'Return to the hall for tea.' Ascending the hall. After a long rain, the sky suddenly clears, and the earth is peaceful. Clouds recede from the mountain face, and the moon sets in the wave's heart. Holding up the staff and striking once. If you understand it this way, Bodhidharma's (達磨, the founder of Zen Buddhism) lineage will be swept away. Ascending the hall. If all Buddhas did not appear in the world, everyone would step on it with every footstep. If the patriarch did not come from the West, everyone would speak of it with every mouthful. Since you step on it and speak of it, what exactly is it? Some people cannot distinguish east from west, north from south, and say, 'Clearly, it is not hidden, but be careful not to seek it from him.' They do not know that they are abandoning true gold and scattering earth with the crowd. Ascending the hall. Opening the doors and windows, there is no one in front of the hall. Striking the thunder gate, who will listen? Prime Minister Pei imprinted his mind on old Huangbo (黃檗, a person's name). Wen Boxue witnessed Lu Zhongni (魯仲尼, a person's name). Examining it under the monastic's gate, it is still halfway there. The magistrate and scholar have arrived today. How will Yunju (云居, name of a place, mountain) meet them? Holding up the staff and drawing a line. Ten thousand layers of locks are exhausted. A sword leans on the sky, cold. In the year of 𣆶, he retired to the West Mountain of Nanchang. His stupa of nirvana is at Dinglin. His life was sixty-eight summers and forty-nine years. Chan Master Yunshao of Chengtian with the Iron Whip in Suzhou Ascending the hall. One five two five, the machine wheel is unobstructed. Clouds rise from the southern mountain. Rain falls from the northern mountain. Some say it is adding flowers to brocade. Some say it is washing soil in mud. Some say it is leaving
此二途便見丹霄獨步。若總如斯論量。山僧未敢相許。畢竟如何。良久曰。逢人不得錯舉。師住泉州光孝。判府請開堂祝聖。白槌畢。師乃曰喚什麼作第一義。莫有旁不甘者么。出來道看。時有僧出問話語未竟。師拈拄杖卓一卓曰。住住。今日開堂不比尋常佛事。設問答到彌勒下生。勾鎖連環盛水不漏。也祇是空鼓粥飯氣。于自己了沒交涉。所以道問不在答處。答不在問處。問答交馳如青天轟霹靂。看者不容眨眼。那堪更向言中定旨。句下明宗。大似緣木求魚守株待兔。殊不知我宗無語句亦無一法與人。者里徹去。皇恩佛恩一時報畢。其或未然。更為錦上鋪華。復卓拄杖一下下座。佛涅槃日上堂。老漢當年臘月八。三更半夜顛狂發。剛把長釘釘眼睛。直至如今未能㧞。山僧今日下毒手為他㧞一㧞看。便下座。
真秘閣學士張镃居士
字功甫。別號約齋。聞鐘聲悟道。述偈曰。鐘一擊耳根塞。赤肉團邊去個賊。有人問我解何宗。舜若多神面目黑。后舍宅建寺曰慧云。請破庵先禪師開山。疏曰舍林居為阿蘭若。夫豈小緣。請宗師據曲錄床。只因大事。幾度遍參遭密庵打失鼻孔。一朝拈出。向冷泉捋下面皮。不謂馨香奚煩鄭重。辭青松于北澗。穿幾重出岫之云。對綠水于南湖。祝萬歲如山之壽。嘉定五年公復請
【現代漢語翻譯】 現代漢語譯本： 這兩條路便能讓你在天界獨步。如果總是這樣議論衡量，老衲我不敢茍同。到底如何呢？（停頓了很久）說：『遇到人不要錯誤地舉薦。』禪師住在泉州光孝寺，地方長官請他開堂祝聖。白槌完畢，禪師便說：『你們說什麼是第一義諦（paramārtha，佛教術語，指最高的真理）？難道沒有不服氣的人嗎？出來說說看。』當時有個僧人出來提問，話還沒說完，禪師拿起拄杖敲了一下，說：『住口！今天的開堂不同於平常的佛事。即使問答到彌勒（Maitreya，未來佛）下生，勾鎖連環，盛水不漏，也只是空費力氣。與自己了悟沒有關係。』所以說，問題不在答案里，答案也不在問題里。問答交錯，如同青天霹靂，觀看的人都來不及眨眼。哪裡還能夠在言語中確定宗旨，在語句下明白宗門？這就像緣木求魚，守株待兔。殊不知我宗門沒有語句，也沒有一法可以給人。在這裡徹悟，皇恩佛恩一時報答完畢。如果還沒有徹悟，就更是錦上添花。』又敲了一下拄杖，下座。佛涅槃日上堂，『老漢當年臘月八（釋迦摩尼成道日），三更半夜顛狂發作，剛把長釘釘在眼睛上，直到如今也沒能拔出來。老衲今天下狠手，為他拔出來看看。』便下座。
真秘閣學士張镃居士
字功甫，別號約齋。聽到鐘聲而悟道，寫了偈子說：『鐘聲一響，耳根閉塞，赤肉團（指人的身體）邊少了個賊。有人問我領悟了什麼宗門，舜若多神（Śūnyatā，空性之神）面目黝黑。』後來把住宅改建成寺廟，名為慧云寺，請破庵先禪師來開山。疏文中說：『捨棄林居作為阿蘭若（araṇya，寂靜處），這難道是小小的因緣嗎？請宗師登上曲錄床（說法座），只因爲這是大事。』他曾多次參訪，被密庵禪師打掉了鼻孔（指頓悟）。一旦領悟，便在冷泉洗去臉上的塵垢。不料馨香如此，何須鄭重？告別北澗的青松，穿過重重出岫的云。面對南湖的綠水，祝願萬歲如山般長壽。嘉定五年（1212年），張镃又請禪師...
【English Translation】 English version: These two paths will allow you to walk alone in the heavens. If you always discuss and measure like this, this old monk dares not agree. What is it ultimately? (After a long pause) He said, 'Do not mistakenly recommend people you meet.' The Chan master lived in Guangxiao Temple in Quanzhou, and the local official invited him to open a hall to pray for the emperor. After the gavel was struck, the Chan master said, 'What do you call the first principle (paramārtha, a Buddhist term referring to the highest truth)? Is there anyone who disagrees? Come out and say it.' At that time, a monk came out to ask a question, but before he could finish speaking, the Chan master picked up his staff and struck it once, saying, 'Stop! Today's opening of the hall is different from ordinary Buddhist events. Even if the questions and answers continue until Maitreya (the future Buddha) descends, with interlocking chains that do not leak water, it is just a waste of effort. It has nothing to do with one's own enlightenment.' Therefore, it is said that the question is not in the answer, and the answer is not in the question. The questions and answers intersect like a thunderbolt in the clear sky, and the viewers do not even have time to blink. How can one determine the purpose in words and understand the sect under sentences? This is like climbing a tree to catch fish or waiting for a rabbit to run into a tree stump. Little do they know that my sect has no words, nor does it have a single dharma to give to people. If you thoroughly understand this, you will repay the emperor's grace and the Buddha's grace at once. If you have not yet thoroughly understood, it is even more like adding flowers to brocade.' He struck the staff again and stepped down from the seat. On the day of the Buddha's Nirvana, he ascended the hall and said, 'This old man went mad on the eighth day of the twelfth lunar month (the day of Śākyamuni's enlightenment), in the middle of the night, and just hammered a long nail into his eyes, and has not been able to pull it out until now. Today, this old monk will take drastic measures and pull it out for him.' Then he stepped down from the seat.
Layman Zhang Zi, Academician of the Zhenmi Pavilion
His courtesy name was Gongfu, and his alias was Yuezhai. He attained enlightenment upon hearing the sound of a bell and wrote a verse saying, 'With the sound of a bell, the root of the ear is blocked, and a thief is gone from the side of the red flesh mass (referring to the human body). If someone asks me what sect I have understood, Śūnyatā (the god of emptiness) has a dark face.' Later, he converted his residence into a temple called Huiyun Temple and invited Chan Master Po'an Xian to open the mountain. The memorial stated, 'Abandoning the forest dwelling to become an araṇya (a place of solitude), is this a small cause? Please invite the master to ascend the curved bed (the Dharma seat), only because this is a major event.' He visited many times and had his nose knocked off by Chan Master Mi'an (referring to sudden enlightenment). Once enlightened, he washed the dust off his face in Lengquan. Unexpectedly, the fragrance is so great, why bother to be solemn? He bid farewell to the green pines of the North Stream, passing through layers of clouds emerging from the peaks. Facing the green waters of the South Lake, he wished for longevity like a mountain. In the fifth year of Jiading (1212), Zhang Zi again invited the Chan master...
滅翁文禮禪師相繼闡法。今有專祠于慧云。
青原禋禪師法嗣
吉州青原凈居正庵宗廣禪師
僧問不在內不在外不在中間且道在什麼處。師曰逢人不得錯舉。僧曰還有請益分也無。師曰弄巧成拙。僧禮拜。師曰卻較些子。上堂。父子相繼住此山。叢林軌則沒多般。主賓色色皆仍舊。驀召大眾。且道仍舊后如何。一炷清香盡日閑。下座。上堂。不用愛聖聖是假名。不用厭凡凡是妄立。但得聖凡情盡。自然物我雙忘。正恁么時。憑誰委悉。石女穿針山色秀。木人牽線海云生。
鼓山永禪師法嗣
杭州凈慈晦翁悟明禪師
福州人。上堂。舉夾山會下一僧到高亭。才禮拜。亭便打。僧曰特來禮拜師何打。又拜。亭又打趁出。僧回舉似夾山。山曰會么。曰不會。山曰賴汝不會。汝若會即夾山口啞去。應庵和尚曰。高亭一期忍俊不禁。爭柰拄杖放行太速。者僧當時若是個漢。莫道高亭夾山。便是達磨大師出來也斬為三段。何故。家肥生孝子。國霸有謀臣。師曰。高亭夾山門庭施設各得其宜。但中間一人較些子。應庵和尚與么道。也是鞏縣茶瓶。師嘗纂修聯燈會要傳於叢林。
靈隱善禪師法嗣
杭州徑山藏叟善珍禪師
泉州南安呂氏子。年十三依郡之崇福寺南和尚受業落䰂
【現代漢語翻譯】 現代漢語譯本： 滅翁文禮禪師相繼闡揚佛法。現在慧云寺有專門的祠堂供奉他。
青原禋（禪師名號）禪師的法嗣
吉州青原凈居正庵宗廣（禪師名號）禪師
有僧人問：『既不在內，又不在外，也不在中間，那麼道（真理）在哪裡呢？』 禪師說：『遇到人不要錯誤地指認。』 僧人說：『還有請禪師開示的份嗎？』 禪師說：『弄巧成拙。』 僧人行禮拜謝。 禪師說：『卻稍微好一些了。』 禪師上堂說法：『父子相繼住在這座山中，叢林的規矩沒有多少改變。主人和賓客的應對都仍然如舊。』 禪師突然召集大眾，說：『那麼，仍然如舊之後又如何呢？一炷清香整日悠閑。』 禪師走下法座。 禪師又上堂說法：『不用愛戀聖，聖只是假名；不用厭惡凡，凡是虛妄的設立。只要聖凡的情感都消盡，自然物和我都一併忘卻。正在這個時候，憑誰來了解呢？石女穿針，山色秀麗；木人牽線，海云飄生。』
鼓山永（禪師名號）禪師的法嗣
杭州凈慈晦翁悟明（禪師名號）禪師
是福州人。 禪師上堂說法，舉例說：夾山（地名）會下有一個僧人到高亭（地名）。剛行禮拜，高亭就打他。僧人說：『我特意來禮拜師父，為何要打我？』 又拜，高亭又打他，並把他趕了出去。僧人回去把這件事告訴了夾山。夾山問：『你明白了嗎？』 僧人說：『不明白。』 夾山說：『幸虧你不明白。你如果明白了，我就啞口無言了。』 應庵和尚說：『高亭一時忍不住笑了出來，只是手中的拄杖放得太快了。』 這個僧人當時如果是個有見識的人，莫說高亭和夾山，便是達磨（菩提達摩，佛教禪宗的始祖）大師出來，也要將他斬為三段。為什麼呢？家境富裕，孝子就多；國家強大，謀臣就多。』 禪師說：『高亭和夾山，他們的門庭設施各自得宜，只是中間的那個人稍微差了一些。』 應庵和尚這樣說，也是鞏縣（地名）的茶瓶（比喻平庸）。 禪師曾經纂修《聯燈會要》，流傳於叢林。
靈隱善（禪師名號）禪師的法嗣
杭州徑山藏叟善珍（禪師名號）禪師
是泉州南安呂氏的兒子。十三歲時，依從郡里的崇福寺南和尚受業，剃除了頭髮。
【English Translation】 English version: Chan Master Mieweng Wenli successively expounded the Dharma. Now there is a special ancestral hall in Huiyun Temple to enshrine him.
Dharma heir of Chan Master Qingyuan Yin (Chan master's title)
Chan Master Zhengan Zongguang (Chan master's title) of Qingyuan Jingju Temple in Jizhou
A monk asked: 'It is neither inside, nor outside, nor in the middle, then where is the Dao (truth)?' The Chan master said: 'Do not point it out wrongly when you meet someone.' The monk said: 'Is there still a chance to ask the Chan master for guidance?' The Chan master said: 'Trying to be clever only makes things worse.' The monk bowed in gratitude. The Chan master said: 'That's a little better.' The Chan master ascended the hall and said: 'Father and son have successively lived in this mountain, and the rules of the monastery have not changed much. The responses of the host and guests are still the same as before.' The Chan master suddenly summoned the assembly and said: 'So, what happens after remaining the same as before? A stick of incense is leisurely all day long.' The Chan master stepped down from the Dharma seat. The Chan master ascended the hall again and said: 'There is no need to love the sacred, the sacred is just a false name; there is no need to hate the mundane, the mundane is a false establishment. As long as the emotions of the sacred and the mundane are exhausted, naturally both things and I will be forgotten. At this very moment, who can understand it? A stone woman threads a needle, and the mountain scenery is beautiful; a wooden man pulls a thread, and sea clouds arise.'
Dharma heir of Chan Master Gushan Yong (Chan master's title)
Chan Master Huiweng Wuming (Chan master's title) of Jingci Temple in Hangzhou
He was a native of Fuzhou. The Chan master ascended the hall and gave an example: A monk under Jiasan's (place name) assembly went to Gaoting (place name). As soon as he bowed, Gaoting hit him. The monk said: 'I came specifically to pay respects to the master, why do you hit me?' He bowed again, and Gaoting hit him again and drove him out. The monk went back and told Jiasan about this. Jiasan asked: 'Do you understand?' The monk said: 'I don't understand.' Jiasan said: 'Fortunately, you don't understand. If you understood, I would be speechless.' Abbot Yingan said: 'Gaoting couldn't help but laugh for a moment, but the staff in his hand was released too quickly.' If this monk had been a man of insight at that time, not to mention Gaoting and Jiasan, even if the Great Master Damo (Bodhidharma, the founder of Zen Buddhism) came out, he would have been cut into three pieces. Why? When the family is rich, there are many filial sons; when the country is strong, there are many strategists.' The Chan master said: 'Gaoting and Jiasan, their facilities are appropriate for their respective situations, but the person in the middle is slightly worse.' Abbot Yingan said this, and it was also a tea bottle (metaphor for mediocrity) from Gongxian (place name). The Chan master once compiled the 'Essentials of the Transmission of the Lamp', which was circulated in the monasteries.
Dharma heir of Chan Master Lingyin Shan (Chan master's title)
Chan Master Zangsou Shanzhen (Chan master's title) of Jingshan in Hangzhou
He was the son of the Lu family of Nan'an, Quanzhou. At the age of thirteen, he followed the monk Nan of Chongfu Temple in the prefecture to receive his education and shaved his head.
。十六遊方至杭受具足戒。謁妙峰于靈隱入室悟旨。后出世住里之光孝。升承天。次遷安吉之思溪圓覺福之雪峰。復以朝命移四明育王臨安徑山。示眾。古者道知之一字眾妙之門。又有道知之一字眾禍之門。只者二門入得更須出得。三世諸佛出不得。六代祖師出不得。天下老和尚出不得。何故。變鐵成金易。變金成鐵難。據室者里是問訊燒香了來老僧身邊立地底所在么。呆子你自鈍置猶可。莫來鈍置老僧。上堂。盡大地是紫磨金色身。諸人每日開眼覷見釋迦老子心肝。舉步踏著釋迦老子鼻孔。說有說無是誑。說生說滅是謗。說即心非心是妄。不誑不謗不妄。春風吹落桃李華。澹煙疏雨籠青嶂。上堂。春雪寒。春宵短。古佛心。破燈盞。正法眼。干紙捻。抖擻精神祇管看。看到北斗西移南斗東轉。上元依舊正月半。上堂。靈云見桃華悟去。玄沙道敢保老兄未徹。香嚴聞擊竹悟去。仰山道祖師禪未會。禪和家十個五雙道我此一門全無肯路。與么亦未知玄沙仰山舌頭落處在。要見二大老么。醉我落華天。借他管絃里。除夕小參。舉僧問古德年窮歲盡時如何。德曰依舊孟春猶寒。師曰。古德恁么答話只恐諸人忘卻。今日忽有人問年窮歲盡時如何。拈棒便打。待他道因甚麼打某甲。即向他道你更要我道孟春猶寒那。嘗自題其像曰
【現代漢語翻譯】 現代漢語譯本： （僧人）十六歲時遊歷到杭州，受了具足戒（佛教中的最高等級的戒律）。在靈隱寺拜見妙峰禪師，入室參悟，領悟了他的宗旨。後來出任住持，住在里之光孝寺。升座到承天寺，接著遷到安吉的思溪圓覺寺、福之雪峰寺。又奉朝廷的命令，移住到四明的育王寺、臨安的徑山寺。為大眾開示說：『古人說道，知之一字是眾妙之門，又有人說道，知之一字是眾禍之門。只是這兩個門，入得了更要出得了。三世諸佛（過去、現在、未來的一切佛）出不得，六代祖師（禪宗自菩提達摩以來的六位祖師）出不得，天下的老和尚出不得。』為什麼呢？『變鐵成金容易，變金成鐵難。』據室者（指住持）這裡是問訊燒香后，站在老僧身邊的地方嗎？呆子，你自己愚鈍也就算了，不要來使老僧也變得愚鈍。上堂說法：『整個大地都是紫磨金色身（佛的莊嚴身相）。諸位每天睜眼看見釋迦老子（釋迦牟尼佛）的心肝，舉步踩著釋迦老子的鼻孔。說有說無是欺騙，說生說滅是誹謗，說即心非心是虛妄。不欺騙，不誹謗，不虛妄，春風吹落桃李花，淡淡的煙霧和稀疏的雨籠罩著青山。』上堂說法：『春雪寒冷，春夜短暫，古佛的心，像破燈盞。正法眼（正確的佛法見解），像干紙捻。抖擻精神祇管看，看到北斗星西移，南斗星東轉，上元節（正月十五）依舊是正月半。』上堂說法：『靈云禪師見桃花開悟，玄沙禪師說，我敢保證老兄你還沒徹悟。香嚴禪師聞擊竹聲開悟，仰山禪師說，你還沒領會祖師禪（禪宗）。禪和子（修禪的人）們，十個有五雙說我這一門全無肯路。這樣說，也還不知道玄沙、仰山兩位大老的舌頭落在何處。想要見這兩位大老嗎？醉在我落華天（自由自在的境界），借他的管絃樂聲。』除夕小參（禪宗寺院于除夕舉行的參禪活動）。舉例說，有僧人問古德（古代的禪師），年窮歲盡時如何？古德回答說，依舊是孟春（農曆正月）猶寒。禪師說：『古德這樣回答，只怕諸位忘記了。今日忽然有人問年窮歲盡時如何，拈起棒子就打。等他問為什麼打我，就向他說，你還要我說孟春猶寒嗎？』（禪師）曾經自己題寫自己的畫像說： English version: At the age of sixteen, (the monk) traveled to Hangzhou and received the complete precepts (the highest level of precepts in Buddhism). He visited Master Miaofeng at Lingyin Temple, entered his room for meditation, and understood his teachings. Later, he became the abbot and resided at Guangxiao Temple in Li. He was promoted to Chengtian Temple, and then moved to Sixi Yuangjue Temple in Anji, and Xuefeng Temple in Fu. By imperial order, he was transferred to Yuhuang Temple in Siming and Jingshan Temple in Lin'an. He instructed the assembly, saying: 'The ancients said that the word 'knowing' is the gate to all wonders, while others said that the word 'knowing' is the gate to all misfortunes. However, once you enter these two gates, you must be able to exit them. The Buddhas of the three worlds (past, present, and future) cannot exit, the six patriarchs (the six patriarchs of Zen Buddhism from Bodhidharma) cannot exit, and the old monks of the world cannot exit.' Why? 'It is easy to turn iron into gold, but difficult to turn gold into iron.' Is this place, where the abbot resides, the place where you come to after greeting and burning incense, standing by the old monk? Fool, it is fine if you make yourself dull, but do not come and make the old monk dull. Ascending the hall to preach: 'The entire earth is the body of purple-gold color (the majestic appearance of the Buddha). Every day, you open your eyes and see the liver and heart of old Shakyamuni (Shakyamuni Buddha), and step on the nostrils of old Shakyamuni. Saying there is or there is not is deception, saying birth or death is slander, saying the mind is or is not the mind is delusion. Without deception, without slander, without delusion, the spring breeze blows down peach and plum blossoms, and light smoke and sparse rain shroud the green peaks.' Ascending the hall to preach: 'The spring snow is cold, the spring night is short, the heart of the ancient Buddha is like a broken lamp, the eye of the true Dharma (correct Buddhist view) is like a dry paper twist. Shake your spirits and just watch, watch until the Big Dipper moves west and the Southern Dipper moves east, the Lantern Festival (the fifteenth day of the first month) is still the middle of the first month.' Ascending the hall to preach: 'Zen Master Lingyun attained enlightenment upon seeing peach blossoms, Zen Master Xuansha said, I dare to guarantee that you, brother, have not thoroughly understood. Zen Master Xiangyan attained enlightenment upon hearing the sound of striking bamboo, Zen Master Yangshan said, you have not understood the Zen of the patriarchs (Zen Buddhism). Zen practitioners, five pairs out of ten say that my school has no way to enter. Saying this, they still do not know where the tongues of the two great elders, Xuansha and Yangshan, have fallen. Do you want to see these two great elders? Be drunk in my Luohua Heaven (a state of freedom), borrow his string and pipe music.' Evening meditation on New Year's Eve (a Zen Buddhist temple's meditation activity held on New Year's Eve). For example, a monk asked an ancient worthy (ancient Zen master), what is it like when the year ends and the age is exhausted? The ancient worthy replied, it is still the cold of early spring (the first month of the lunar calendar). The Zen master said: 'The ancient worthy answered like this, I am afraid that you have forgotten. Today, if someone suddenly asks what it is like when the year ends and the age is exhausted, pick up the stick and hit him. When he asks why you are hitting me, tell him, do you still want me to say it is still the cold of early spring?' (The Zen master) once inscribed his own portrait, saying:
【English Translation】 English version: At the age of sixteen, (the monk) traveled to Hangzhou and received the complete precepts (the highest level of precepts in Buddhism). He visited Master Miaofeng at Lingyin Temple, entered his room for meditation, and understood his teachings. Later, he became the abbot and resided at Guangxiao Temple in Li. He was promoted to Chengtian Temple, and then moved to Sixi Yuangjue Temple in Anji, and Xuefeng Temple in Fu. By imperial order, he was transferred to Yuhuang Temple in Siming and Jingshan Temple in Lin'an. He instructed the assembly, saying: 'The ancients said that the word 'knowing' is the gate to all wonders, while others said that the word 'knowing' is the gate to all misfortunes. However, once you enter these two gates, you must be able to exit them. The Buddhas of the three worlds (past, present, and future) cannot exit, the six patriarchs (the six patriarchs of Zen Buddhism from Bodhidharma) cannot exit, and the old monks of the world cannot exit.' Why? 'It is easy to turn iron into gold, but difficult to turn gold into iron.' Is this place, where the abbot resides, the place where you come to after greeting and burning incense, standing by the old monk? Fool, it is fine if you make yourself dull, but do not come and make the old monk dull. Ascending the hall to preach: 'The entire earth is the body of purple-gold color (the majestic appearance of the Buddha). Every day, you open your eyes and see the liver and heart of old Shakyamuni (Shakyamuni Buddha), and step on the nostrils of old Shakyamuni. Saying there is or there is not is deception, saying birth or death is slander, saying the mind is or is not the mind is delusion. Without deception, without slander, without delusion, the spring breeze blows down peach and plum blossoms, and light smoke and sparse rain shroud the green peaks.' Ascending the hall to preach: 'The spring snow is cold, the spring night is short, the heart of the ancient Buddha is like a broken lamp, the eye of the true Dharma (correct Buddhist view) is like a dry paper twist. Shake your spirits and just watch, watch until the Big Dipper moves west and the Southern Dipper moves east, the Lantern Festival (the fifteenth day of the first month) is still the middle of the first month.' Ascending the hall to preach: 'Zen Master Lingyun attained enlightenment upon seeing peach blossoms, Zen Master Xuansha said, I dare to guarantee that you, brother, have not thoroughly understood. Zen Master Xiangyan attained enlightenment upon hearing the sound of striking bamboo, Zen Master Yangshan said, you have not understood the Zen of the patriarchs (Zen Buddhism). Zen practitioners, five pairs out of ten say that my school has no way to enter. Saying this, they still do not know where the tongues of the two great elders, Xuansha and Yangshan, have fallen. Do you want to see these two great elders? Be drunk in my Luohua Heaven (a state of freedom), borrow his string and pipe music.' Evening meditation on New Year's Eve (a Zen Buddhist temple's meditation activity held on New Year's Eve). For example, a monk asked an ancient worthy (ancient Zen master), what is it like when the year ends and the age is exhausted? The ancient worthy replied, it is still the cold of early spring (the first month of the lunar calendar). The Zen master said: 'The ancient worthy answered like this, I am afraid that you have forgotten. Today, if someone suddenly asks what it is like when the year ends and the age is exhausted, pick up the stick and hit him. When he asks why you are hitting me, tell him, do you still want me to say it is still the cold of early spring?' (The Zen master) once inscribed his own portrait, saying:
。參禪無悟識字有數。眼三角似燕山愁胡。面百折如趙婆呷酢。一著高出諸方。敢道飯是米做。送忍書記偈曰。𩯭絲不可織寒衣。煮字那能療得饑。別欲與君安樂法。正忙卻未有間時。師生於紹興甲寅十月十二日。示寂于嘉定丁丑五月二十一日。壽八十三。葬全身於南塔院。
杭州凈慈東叟仲穎禪師
上堂。切忌隨他覓。無勞向己求。縱橫活鱍鱍。有放還有收。是甚麼。一葉落天下秋。上堂。迷生寂亂。悟無好惡。奉化縣裡契此翁。凸個肚。矮雙足。拖個布袋十字街頭。憨憨癡癡落落魄魄。何似老龍牙手裡把柄破木杓。上堂。拈拂子畫一畫曰。伏羲發天地之秘未明者訊息。又點三點。瞿曇示圓伊之形未明者訊息。者訊息如何辨的。不見道冬至乃書雲物。擊拂子。上堂。上不在天。下不在地。中不在人。喝一喝。且道者一喝落在甚麼處。若也知得。也有賓也有主也有照也有用。若也不知。參退巡堂喫茶。上堂。撾動鼓。眾斯聚。耳同聞。目同睹。超乾坤越今古夫。何故。五月五是端午。上堂。行者行。坐者坐。左之右之無可不可。甘露園中蒺藜黃檗樹頭蜜果。才與么不與么。不與么卻與么。善賈之家不停滯貨。
吉州龍濟友云宗鍪禪師
廬陵王氏子。幼喜趺坐。年十二從海室淙禪師出家。十九
【現代漢語翻譯】 現代漢語譯本：參禪沒有領悟，只是認識一些文字。眼睛是三角形的，像燕山一帶讓胡人發愁的樣子。面容像趙婆吃醋一樣滿是皺紋。但有一點卻高出所有人，敢於直說飯是用米做的。送給忍書記的偈語說：『頭髮絲不能織成禦寒的衣服，啃咬文字哪裡能夠充飢。想要給您帶來安樂的方法，正忙著卻沒有空閑時間。』禪師生於紹興甲寅年（1134年）十月十二日，于嘉定丁丑年（1217年）五月二十一日圓寂，享年八十三歲，全身葬于南塔院。
杭州凈慈東叟仲穎禪師
上堂開示：切記不要隨他人去尋找，也不要白費力氣向自己求取。要縱橫自在，活潑潑地，有放也有收。這是什麼？一片葉子落下，天下就知道秋天來了。上堂開示：迷惑產生寂靜和混亂，覺悟就沒有好與壞的分別。奉化縣裡的契此和尚（彌勒佛的化身），挺著個肚子，邁著矮短的雙腳，拖著個布袋走在十字街頭，憨厚癡傻，落魄不羈。這又像老龍牙禪師手裡拿著一把破木勺。上堂開示：拿起拂塵畫了一下說：伏羲（中國神話人物，人文始祖）揭示天地奧秘，那些還沒有明白的人可以來探聽訊息。又點了三點，瞿曇（釋迦牟尼佛）展示圓滿的形態，那些還沒有明白的人可以來探聽訊息。這些訊息要如何辨別呢？沒聽過說嗎？冬至時節可以從云的形態來推測事物。擊打拂塵。上堂開示：上不在天，下不在地，中間也不在人。大喝一聲。那麼，這一喝落在什麼地方呢？如果知道，那麼就有賓有主，有照有用。如果不知道，參禪結束后就去巡視禪堂，喝茶。上堂開示：敲響鼓，大家聚集在一起，耳朵一同聽聞，眼睛一同看見。超越乾坤，超越古今。為什麼呢？因為五月五是端午節。上堂開示：行走的人行走，坐著的人坐著，向左向右都可以，沒有什麼不可以。甘露園中長著蒺藜和黃檗，樹上卻結著蜜果。才這樣說，不這樣說，不這樣說卻又這樣說。善於經商的人不會讓貨物滯留。
吉州龍濟友云宗鍪禪師
是廬陵王氏的兒子。從小就喜歡盤腿打坐。十二歲時跟隨海室淙禪師出家，十九歲
【English Translation】 English version: He understood little from Chan practice and only knew a few characters. His eyes were triangular, resembling the sorrow of the Hu people in the Yanshan region. His face was as wrinkled as Zhao Po's when tasting vinegar. Yet, he surpassed everyone in one aspect: he dared to say directly that rice is used to make rice. He sent a verse to Secretary Ren, saying: 'Hair threads cannot be woven into warm clothes; chewing on words cannot cure hunger. If I wanted to give you the method of peace and happiness, I am too busy and have no free time.' The Chan master was born on the twelfth day of the tenth month of the Jia Yin year of the Shaoxing era (1134), and passed away on the twenty-first day of the fifth month of the Ding Chou year of the Jiading era (1217), at the age of eighty-three. His whole body was buried in the South Pagoda Courtyard.
Chan Master Dongsou Zhongying of Jingci Temple in Hangzhou
Ascending the hall, he instructed: 'Be sure not to seek after others, and do not bother to seek within yourself. Be free and lively, with both release and收. What is this? One leaf falls, and the world knows that autumn has arrived.' Ascending the hall, he instructed: 'Delusion gives rise to stillness and chaos, enlightenment has no distinction between good and evil. The monk Qici (incarnation of Maitreya Buddha) in Fenghua County, with his protruding belly and short feet, drags a cloth bag through the streets, appearing simple, foolish, and unconventional. This is like the old Longya Chan master holding a broken wooden ladle in his hand.' Ascending the hall, he instructed: 'He picked up the whisk and drew a line, saying: Fuxi (a mythological figure in China, the ancestor of humanity) revealed the secrets of heaven and earth; those who have not understood can come and inquire. Then he pointed three times, saying: Gautama (Shakyamuni Buddha) showed the form of perfection; those who have not understood can come and inquire. How can these messages be distinguished? Haven't you heard it said? At the winter solstice, one can infer things from the shape of the clouds.' He struck the whisk. Ascending the hall, he instructed: 'Above is not in the sky, below is not on the earth, and the middle is not in man.' He shouted loudly. 'So, where does this shout fall? If you know, then there is guest and host, there is illumination and function. If you don't know, go to the tea after the Chan session.' Ascending the hall, he instructed: 'The drum is beaten, and everyone gathers together, ears hear together, and eyes see together. Transcending the universe, transcending ancient and modern times. Why? Because the fifth day of the fifth month is the Dragon Boat Festival.' Ascending the hall, he instructed: 'Those who walk, walk; those who sit, sit; left or right, all is permissible. In the garden of nectar grow tribulus and cork trees, but honey fruits grow on the branches. Just like this, not like this, not like this but like this. A good merchant does not let goods stagnate.'
Chan Master Youyun Zongmou of Longji Temple in Jizhou
He was the son of the Wang family of Luling. From a young age, he liked to sit in the lotus position. At the age of twelve, he became a monk under Chan Master Haishi Cong, and at the age of nineteen
剃髮受具。二十二參方。首謁妙峰。值佛涅槃日峰上堂。拈拄杖曰。釋迦老子來也。諸人還見么。微妙凈法身。具相三十二。放下拄杖曰。見你諸人不會。入涅槃去也。師于言下豁然契悟。尋登吉水之東山佛頂得修山主故址。木食澗飲。影不出山。嘗自詠曰。山僧有分住煙蘿。無米無錢莫管他。水似琉璃山似玉。眼前盡有許來多。后峰以法衣竹篦並自題肖像寄師曰。妙峰孤頂。草離離。橫按竹篦三尺鐵。只許佛頂龍濟知。父子不傳真秘訣。師嘗門榜以示來學曰。除卻眼耳鼻舌身意。那個是你自己。若也道得許你親見龍濟來。其或未然。且居門外。雪巖嘗叩問曰和尚曾接得幾人。師曰山僧從來不會按牛頭吃草。歲暮僧問臘月三十日到來時如何。師曰門前無索債人。至元丁亥七月二十七日忽示疾。集眾囑後事。彈指一聲曰只此是別眾語也。眾請偈。師不答。將二鼓復索筆書曰。一燈在望更無言說。大地平沉虛空迸裂。書畢泊然而寂。世壽八十臘六十一。全身塔于峰顛。
北澗簡禪師法嗣
明州育王物初大觀禪師
鄞縣橫溪陸氏子。參北澗于凈慈悟旨。命典文翰。后住育王。上堂。一冬二冬。你儂我儂。暗中偷笑。當面脫空。雖是尋常茶飯。誰知米里有蟲。夜來好風吹折門前一株松。上堂。用黑豆法換人
眼睛如恒河沙。會火爐頭話能有幾個。九九九。三世諸佛不知有。翻身踢倒五須彌。何用法身藏北斗。藏北斗。分明向外揚家醜。上堂。達磨正宗。衲僧巴鼻。充塞虛空。無處迴避。堪笑迷流白日青天。開卻眼只管瞌睡。更有黃面老人不識好惡。入泥入水卻道我于然燈佛所無一法可得而為我授記。何異好肉剜瘡空華求蒂。畢竟如何。悉唎悉唎。既順世。塔于寺如西庵。
徑山琰禪師法嗣
杭州徑山偃溪廣聞禪師
侯官林氏子。母陳。世業儒。疏眉秀目哆口豐頤。從季父沙門智隆于宛陵光孝。十八得度受具。初見鐵牛印少室睦無際派諸老。后參浙翁于天童。針芥雖投。自知未穩及。再參于雙徑。翁笑而問曰汝來耶。一夕坐檐間聞更三轉。入堂曳履而蹶。如夢忽醒。翌朝造室。翁舉趙州洗缽盂話。師將啟吻。翁遽以拳止之。疑情當下冰釋。紹定戊子四明制閫胡公以小凈慈致之。歷住香山萬壽雪竇育王凈慈靈隱徑塢八山。開爐上堂。舉趙州示眾曰。老僧三十年前在南方火爐頭有個無賓主話。直至如今無人舉著。師曰。森羅萬象明暗色空日夜舉。揚趙州古佛不是不知。只為貪程太速。上堂。楊岐眼裡睛。臨濟頂中髓。一不成。二不是。點著不來。白雲萬里。佛成道上堂。錯錯六載草繩空自縛。了了開得眼來
【現代漢語翻譯】 現代漢語譯本 眼睛像恒河沙一樣多。會說『火爐頭話』的能有幾個？九九九（形容極多）。三世諸佛都不知道有這個。翻身一腳踢倒五座須彌山。如何用法身藏在北斗星中？藏在北斗星中，分明是向外宣揚家醜。上堂開示：達摩的正宗，是衲僧（指僧人）的根本。充塞虛空，無處可逃避。可笑那些迷惑的世人，在白日青天之下，睜著眼睛卻只管打瞌睡。更有那些黃面老翁，不識好壞，入泥入水，卻說我（釋迦牟尼）在燃燈佛那裡沒有得到任何法，燃燈佛卻為我授記。這和在好肉上挖瘡，在虛空中求花蒂有什麼區別？到底如何是好？悉唎悉唎（咒語）。既然順應世俗，那麼塔對於寺廟，就像西庵一樣。
徑山琰禪師的法嗣
杭州徑山偃溪廣聞禪師
是侯官林氏的兒子，母親姓陳，世代以儒學為業。他眉毛疏朗，眼睛秀美，嘴巴寬大，下巴豐滿。跟隨季父沙門智隆在宛陵光孝寺出家。十八歲時得度受具足戒。最初拜見鐵牛印少室睦無際派的諸位長老。後來參訪浙翁于天童寺，雖然鍼芥相投，但他自己知道還不穩固。再次參訪于雙徑寺，浙翁笑著問：『你來了嗎？』一天晚上，他坐在屋檐下，聽到三更的打更聲，進入禪堂時，被鞋絆倒，如同夢中突然醒來。第二天早上，他去拜見浙翁，浙翁舉起趙州洗缽盂的話頭。禪師剛要開口，浙翁立刻用拳頭制止了他。疑情當下冰釋。紹定戊子年（1228年），四明制閫胡公用小凈慈寺來禮聘他。他先後住持香山、萬壽、雪竇、育王、凈慈、靈隱、徑塢八座名山。開爐上堂時，舉趙州的話來開示大眾說：『老僧三十年前在南方火爐頭有個無賓主的話，直到如今沒有人提起。』禪師說：『森羅萬象，明暗色空，日夜都在提起。宣揚趙州古佛不是不知道，只是因為貪圖路程太快。』上堂開示：楊岐的眼珠，臨濟的頂髓，一不成，二不是，點著不來，白雲萬里。佛成道上堂：錯錯六載，用草繩空自束縛。了了，睜開眼睛才明白。
【English Translation】 English version Eyes are like the sands of the Ganges. How many can speak the 'furnace-head words'? Ninety-nine-nine (describing a great many). The Buddhas of the three worlds do not know of this. A somersault kicks over five Mount Sumerus (the central world-mountain in Buddhist cosmology). How can the Dharmakaya (the body of the Dharma, the ultimate reality) be hidden in the Big Dipper? Hiding in the Big Dipper is clearly proclaiming family shame outwards. Ascending the hall: The true lineage of Bodhidharma (the first patriarch of Zen Buddhism) is the fundamental basis of the monks. Filling the void, there is nowhere to escape. It is laughable that those deluded people, under the bright daylight, open their eyes but only doze off. Moreover, there are those yellow-faced old men who do not know good from bad, entering mud and water, yet saying that I (Shakyamuni) did not obtain any Dharma from Dipamkara Buddha (an ancient Buddha), but Dipamkara Buddha gave me a prophecy. What difference is there between carving a sore on good flesh and seeking a flower stalk in empty space? What is it ultimately like? Siddhi Siddhi (mantra). Since conforming to the world, then the pagoda is to the temple as the West Hermitage is.
Dharma heir of Chan Master Yan of Mount Jing
Chan Master Guangwen of Yanxi Temple on Mount Jing in Hangzhou
He was the son of the Lin family of Houguan, his mother's surname was Chen, and their family had been engaged in Confucianism for generations. He had sparse eyebrows, beautiful eyes, a wide mouth, and a full chin. He followed his uncle, the Shramana (ascetic) Zhilong, at Guangxiao Temple in Wanling. At the age of eighteen, he was ordained and received the full precepts. Initially, he met the elders of the Iron Bull Yin Shaoshi Mu Wuji lineage. Later, he visited Zhe Weng at Tiantong Temple, and although they were compatible, he knew that he was not yet stable. He visited Shuangjing Temple again, and Zhe Weng smiled and asked, 'Have you come?' One night, he sat under the eaves and heard the third watch of the night. When he entered the meditation hall, he tripped over his shoes, as if suddenly awakened from a dream. The next morning, he went to see Zhe Weng, who raised the topic of Zhao Zhou (a famous Zen master) washing his bowl. The Chan master was about to speak, but Zhe Weng immediately stopped him with his fist. His doubts were immediately dispelled. In the year Wuzi of Shaoding (1228), the governor of Siming, Lord Hu, used Xiaojingci Temple to invite him. He successively resided at eight famous mountains: Xiangshan, Wanshou, Xuetou, Yuwang, Jingci, Lingyin, Jingwu. When opening the furnace and ascending the hall, he raised Zhao Zhou's words to instruct the assembly, saying, 'Thirty years ago, this old monk had a word of no host and no guest at the furnace head in the south, but until now no one has mentioned it.' The Chan master said, 'All phenomena, light and darkness, form and emptiness, are mentioned day and night. Promoting Zhao Zhou, the ancient Buddha, is not that he doesn't know, but only because he is too greedy for speed.' Ascending the hall: Yangqi's (a Zen master) eyeballs, Linji's (founder of the Linji school of Zen) crown marrow, one is not right, two is not right, lighting it does not come, ten thousand miles of white clouds. Buddha's enlightenment ascending the hall: Wrong, wrong, for six years, tying oneself with grass ropes in vain. Clearly, clearly, only when you open your eyes do you understand.
天大曉。古今天地。古今日月。古今星辰。拍膝一下曰。劍去久矣。切忌刻舟。上堂。雲門放洞山三頓棒。嚼飯餵嬰兒。黃檗打臨濟三頓棒。按牛頭吃草。只今不犯絲毫有個方便。良久曰。大事為你不得。小事自家擔當。上堂。非風幡動仁者心動。浣盆浣盆非風鈴鳴。我心鳴耳。漆桶漆桶。盡古往今來和泥脫墼有什麼限。還知萬壽落處么。劫石有銷日。虛空無盡時。上堂。十字街頭石幢子無你遮護處。一聲江上侍郎來無你迴避處。衲僧家朝出暮入。腳前腳后也須仔細。忽然筑著磕著。凈慈拄杖別有分付。上堂。一升三合。拄杖頭邊。萬水千山。草鞋跟底。未言先領。誰家灶里無煙。撩起便行。是處井中有水。莫道空來又空去。許多途路不相孤。上堂。一句絕離微。囫圇無縫罅。善財七日尋覓不得。趙州五年分疏不下。靈山今日快便難逢。為通一線。六月賣松風。人間恐無價。上堂。繞禪床一匝。揮香案一下。轉藏已竟。講經已竟。若具看經眼目方知落處。其或未然。依經解義三世佛冤。離經一字還同魔說。上堂。趙州喫茶去。金牛吃飯來。龍門多上客。有人續得末後句。許你入阿字法門。景定四年六月十四日示寂。世壽七十五僧臘五十八。
杭州靈隱大川普濟禪師
明州奉化人。上堂。舉睦州和尚因僧問
【現代漢語翻譯】 現代漢語譯本 天色大亮。無論是過去還是現在，天地都是這樣。無論是過去還是現在，日月都是這樣。無論是過去還是現在，星辰都是這樣。 (拍膝蓋一下說) 寶劍離開很久了，千萬不要刻舟求劍啊！ （禪師）升座說法，說：雲門禪師用三頓棒來開示洞山禪師，就像嚼碎了飯餵給嬰兒一樣。黃檗禪師打臨濟禪師三頓棒，就像按著牛頭讓它吃草一樣。如今我不犯絲毫的過錯，有個方便法門。 (停頓很久說) 大事我無法替你做，小事你自己承擔。 （禪師）升座說法，說：不是風在動，也不是幡在動，是仁者的心在動。洗臉盆啊洗臉盆，不是風鈴在響，是我的心在響啊！漆桶啊漆桶，從古到今，和泥做磚有什麼止境呢？還知道萬壽的歸宿嗎？即使劫石也有磨損完的一天，但虛空卻沒有窮盡的時候。 （禪師）升座說法，說：在十字街頭的石幢子，沒有你遮護的地方。一聲江上侍郎來了，沒有你迴避的地方。出家僧人早出晚歸，腳前腳后也要仔細。忽然撞著磕著，凈慈禪師的拄杖另有說法。 （禪師）升座說法，說：一升三合（計量單位，比喻極少），就在拄杖頭上。萬水千山，就在草鞋底下。未說之前就領會了，誰家的灶里沒有煙？撩起衣襟就走，到處井裡都有水。不要說空來又空去，許多路途不會辜負你。 （禪師）升座說法，說：一句話說盡，沒有絲毫的細微之處，圓融無縫隙。善財童子七日尋覓不得，趙州禪師五年也分辨不清楚。靈山（指佛陀說法之地）今日的方便難以遇到，爲了打通一線生機，六月賣松風，人間恐怕沒有價錢。 （禪師）升座說法，繞禪床一圈，揮動香案一下，轉藏（佛教術語，指閱讀或背誦經文）已經完畢，講經已經完畢。如果具有看經的眼力，才能知道落腳之處。如果不是這樣，依經解義，三世諸佛都會感到冤枉；離開經文一字，就如同魔說。 （禪師）升座說法，趙州禪師說『喫茶去』，金牛（指牛的雕像）吃飯來了。龍門有很多上客，如果有人能續上末後一句，就允許你進入阿字法門。 景定四年（1263年）六月十四日圓寂，世壽七十五歲，僧臘五十八年。 杭州靈隱寺大川普濟禪師 是明州奉化人。（禪師）升座說法，舉睦州和尚因為僧人提問
【English Translation】 English version The sky is bright. Whether in the past or present, the heaven and earth are like this. Whether in the past or present, the sun and moon are like this. Whether in the past or present, the stars are like this. (Slapping his knee once, he said) The sword has been gone for a long time, never carve on a boat to find your sword! (The Chan master) ascended the seat to preach, saying: Chan Master Yunmen used three blows of the stick to enlighten Chan Master Dongshan, just like chewing food and feeding it to a baby. Huangbo (Huang檗) Chan Master beat Linji (臨濟) Chan Master three times, like pressing a cow's head to make it eat grass. Now I don't commit the slightest mistake, there is a convenient Dharma gate. (After a long pause, he said) I can't do big things for you, small things you take care of yourself. (The Chan master) ascended the seat to preach, saying: It is not the wind that is moving, nor is it the banner that is moving, it is the mind of the benevolent that is moving. Washbasin, washbasin, it is not the wind chime that is ringing, it is my heart that is ringing! Lacquer bucket, lacquer bucket, from ancient times to the present, what is the limit of mixing mud to make bricks? Do you still know where longevity ends? Even the kalpa stone (劫石) has a day when it will be worn away, but the void has no end. (The Chan master) ascended the seat to preach, saying: At the stone pillar at the crossroads, there is no place for you to hide. When the Jiangshang Shilang (江上侍郎) arrives, there is no place for you to avoid. Monks go out early and return late, you must be careful before and after your feet. If you suddenly bump into something, the staff of Jingci (凈慈) Chan Master has another explanation. (The Chan master) ascended the seat to preach, saying: One sheng three he (升三合) (unit of measurement, a metaphor for extremely little), is on the head of the staff. Thousands of rivers and mountains are under the straw sandals. If you understand before you speak, whose stove has no smoke? Lift up your clothes and go, there is water in the well everywhere. Don't say you come empty and go empty, many roads will not let you down. (The Chan master) ascended the seat to preach, saying: One sentence says it all, there is no subtlety, it is complete and seamless. Shancai Tongzi (善財童子) could not find it in seven days, and Zhao Zhou (趙州) Chan Master could not distinguish it in five years. It is difficult to encounter the convenience of Lingshan (靈山) (referring to the place where the Buddha preached) today. In order to open up a line of life, selling pine breeze in June, I am afraid there is no price in the world. (The Chan master) ascended the seat to preach, walked around the meditation bed once, waved the incense table once, turning the zang (轉藏) (Buddhist term, referring to reading or reciting scriptures) is over, and the sutra lecture is over. If you have the eye to read the sutra, you will know where to settle down. If not, relying on the sutra to explain the meaning, the Buddhas of the three worlds will feel wronged; leaving a word from the sutra is like demonic talk. (The Chan master) ascended the seat to preach, Zhao Zhou (趙州) Chan Master said 'Go drink tea', Jinniu (金牛) (referring to a statue of a cow) came to eat. There are many upper guests at Longmen (龍門), if someone can continue the last sentence, you will be allowed to enter the A-character Dharma gate. He passed away on June 14th, Jingding (景定) 4th year (1263), at the age of seventy-five, and the age of the monk was fifty-eight. Dachuan Puji (大川普濟) Chan Master of Lingyin Temple (靈隱寺) in Hangzhou He is a native of Fenghua (奉化), Mingzhou (明州). (The Chan master) ascended the seat to preach, citing Muzhou (睦州) Monk because a monk asked
如何是祖師西來意。州曰一隊衲僧來一隊衲僧去。頌曰。一隊衲僧來。一隊衲僧去。打破睦州關。大地無寸土。題世尊出山相。龍章鳳質出王宮。肘露衣穿下雪峰。智愿必空諸有界。不知諸有幾時空。送僧偈曰。云遮劍閣三千里。水隔瞿塘十二峰。抖擻屎腸都說了。莫教錯認甕為鐘。蜘蛛頌曰。一絲掛得虛空住。百億絲頭殺氣生。上下四圍羅織了。待無漏網話方行。師嘗纂修五燈會元。
杭州徑山淮海原肇禪師
通州靜海潘氏子。母陳。幼從邑之利和寺妙觀出家。年十九剃染受具。參浙翁于徑山。翁問汝何處人。師曰淮東。翁曰泗洲大聖為什麼在揚州出現。師曰今日又在杭州撞著。翁曰且喜沒交涉。師徐曰自遠趨風。翁以師警敏欲大激發。未許參堂。才見便曰下一轉語來。擬開口。即喝出。師以書上。又以頌呈。末句曰。空教回首望長安。翁曰者里是什麼所在。師曰謝和尚掛搭。於是密就入室之列。命掌記室。翁既示寂。師出世里之光孝。遷吳城雙塔金陵清涼天臺萬年蘇之萬壽永嘉江心。而四明育王虛席廟堂奏師補處。復遷杭之凈慈靈隱徑山。其住徑山值歉余。逋券山積僧殘屋老。未幾樓閣矗霄。云衲踵至。不減浙翁全盛氣象。俄示疾。囑其徒曰。為吾祔一穴于東澗。見生死不忘奉師之意。六月初十日浴
【現代漢語翻譯】 現代漢語譯本 如何是祖師西來意？（如何理解禪宗祖師從西方傳來的真意？）州曰：『一隊衲僧來，一隊衲僧去。』（地方官說：『一批僧人來了，一批僧人又走了。』）頌曰：『一隊衲僧來，一隊衲僧去，打破睦州關，大地無寸土。』（偈頌說：『一批僧人來了，一批僧人又走了，打破了睦州關，整個大地沒有一寸土地可立足。』） 題世尊出山相。（題寫釋迦牟尼出山圖）龍章鳳質出王宮，肘露衣穿下雪峰。智愿必空諸有界，不知諸有幾時空。（具有帝王之相離開王宮，衣衫襤褸地走下雪山。智慧和願力必定能使一切有為之界空寂，只是不知何時才能真正達到空無的境界。） 送僧偈曰：云遮劍閣三千里，水隔瞿塘十二峰。抖擻屎腸都說了，莫教錯認甕為鐘。（送別僧人的偈頌說：雲霧遮蔽著劍閣，綿延三千里，瞿塘峽被水流分割成十二座山峰。我已經毫無保留地說了，不要把瓦罐錯當成鐘。） 蜘蛛頌曰：一絲掛得虛空住，百億絲頭殺氣生。上下四圍羅織了，待無漏網話方行。（讚頌蜘蛛的偈頌說：一絲細線懸掛在虛空中，無數絲頭都帶著殺氣。上下四面都佈滿了羅網，只有當沒有遺漏的網時才能談論修行。） 師嘗纂修五燈會元。（禪師曾經編纂修訂《五燈會元》。） 杭州徑山淮海原肇禪師 通州靜海潘氏子。母陳。幼從邑之利和寺妙觀出家。年十九剃染受具。參浙翁于徑山。翁問汝何處人。師曰淮東。翁曰泗洲大聖（觀音菩薩的化身）為什麼在揚州出現。師曰今日又在杭州撞著。翁曰且喜沒交涉。師徐曰自遠趨風。翁以師警敏欲大激發。未許參堂。才見便曰下一轉語來。擬開口。即喝出。師以書上。又以頌呈。末句曰。空教回首望長安。（唐朝首都，也指代繁華的世俗）翁曰者里是什麼所在。師曰謝和尚掛搭。於是密就入室之列。命掌記室。翁既示寂。師出世里之光孝。遷吳城雙塔金陵清涼天臺萬年蘇之萬壽永嘉江心。而四明育王虛席廟堂奏師補處。復遷杭之凈慈靈隱徑山。其住徑山值歉余。逋券山積僧殘屋老。未幾樓閣矗霄。云衲踵至。不減浙翁全盛氣象。俄示疾。囑其徒曰。為吾祔一穴于東澗。見生死不忘奉師之意。六月初十日浴
【English Translation】 English version What is the meaning of the Patriarch's coming from the West? The official said, 'A group of monks comes, and a group of monks leaves.' A verse says, 'A group of monks comes, a group of monks leaves, breaking through the Muzhou Pass, there is not an inch of land on the entire earth.' Inscription on a painting of Shakyamuni Buddha emerging from the mountains: 'With the appearance of a dragon and the essence of a phoenix, he left the royal palace, with elbows exposed and clothes torn, he descended from Snow Mountain. Wisdom and vows will surely empty all realms of existence, but I do not know when all existence will be emptied.' A verse for sending off a monk: 'Clouds cover the Jian閣 (Jian閣 Pass) for three thousand miles, water separates the Qutang (瞿塘 Gorge) into twelve peaks. I have shaken out all my innermost thoughts, do not mistake a pot for a bell.' Ode to a spider: 'A single thread hangs and dwells in emptiness, hundreds of millions of threads give rise to murderous intent. It has woven all around, above, below, and on all sides, only when there is a net without leaks can one speak of practice.' The master once compiled and revised the 'Wudeng Huiyuan' (五燈會元, Compendium of Five Lamps). Zen Master Yuanzhao of Huaihai at Jingshan in Hangzhou He was a son of the Pan family of Jinghai in Tongzhou. His mother was Chen. As a child, he left home at Miaoguan Temple in Lihe Temple of the town. At the age of nineteen, he shaved his head, dyed his robes, and received full ordination. He visited Zen Master Zheweng at Jingshan. Zheweng asked, 'Where are you from?' The master said, 'Huaidong.' Zheweng said, 'Why does the Great Sage of Sizhou (泗洲大聖, an incarnation of Guanyin Bodhisattva) appear in Yangzhou?' The master said, 'Today I encountered him again in Hangzhou.' Zheweng said, 'Fortunately, there is no involvement.' The master slowly said, 'I have come from afar, drawn by the wind.' Zheweng, seeing the master's alertness, wanted to greatly inspire him but did not allow him to attend the hall. As soon as he saw him, he said, 'Come up with a turning phrase!' As soon as he tried to open his mouth, he was shouted out. The master presented it in writing and also in a verse. The last line said, 'In vain, I turn my head and gaze towards Chang'an (長安, the capital of the Tang Dynasty, also referring to the prosperous secular world).' Zheweng said, 'What kind of place is this?' The master said, 'Thank you, Abbot, for allowing me to stay.' Thereupon, he secretly joined the ranks of those entering the abbot's room and was appointed to manage the records. After Zheweng passed away, the master emerged in the Guangxiao Temple. He then moved to the Shuangta Temple in Wucheng, the Qingliang Temple in Jinling, the Wannian Temple on Mount Tiantai, the Wanshou Temple in Suzhou, and the Jiangxin Temple in Yongjia. When the seat at the Yuhuang Temple in Siming was vacant, the court requested the master to fill it. He then moved to the Jingci Temple, Lingyin Temple, and Jingshan Temple in Hangzhou. When he resided at Jingshan, he encountered years of famine. Debts accumulated like mountains, and the monks' quarters were old and dilapidated. Before long, towering pavilions were erected, and monks in cloud-like robes arrived in droves, no less than the flourishing scene during Zheweng's time. Suddenly, he fell ill. He instructed his disciples, 'Bury me in a grave in the Eastern Stream. Seeing life and death, do not forget the intention of serving the master.' On the tenth day of the sixth month, he bathed.
訖。書偈而逝。嘗贊達磨像曰。踏翻地軸與天關。合國人追不再還。去去一身輕似葉。長江千古浪如山。
婺州雙林介石朋禪師
上堂。舉明招謙禪師一日天寒上堂。眾才集。招曰風頭稍硬且歸暖處商量。便歸方丈。眾隨至立定。招曰才到暖室便見瞌睡。以拄杖一時趁下。頌曰。稍硬風頭早已乖。更將暖處自沉埋。反令千古成軌跡。枉吃羅山白飯來。因見郁山主畫像。旁僧索贊。師信筆書曰。拾得明珠笑眼開。為言塵凈轉生埃。若無直下承當者。孤負阇黎一撲來。佛成道日示眾曰。六載將身草里埋。當時有眼幾曾開。果然見得明星現。未到門庭冷似灰。
明州天童弁山阡禪師
舉李大夫翱參藥山因緣。頌曰。貴耳而賤目。背手抽金鏃。仰面看青天。箭過新羅國。送僧歸鄉偈曰。奮志南方問正因。正因一字不曾聞。七零八落袈裟角。惹得陵霄幾片云。贊觀音大士偈曰。螺髻屈蟠春島碧。綠衣零亂曉云寒。尋聲只么隨流去。說甚真觀清凈觀。
蘇州虎丘枯樁曇禪師
上堂。舉大梅常禪師問馬祖如何是佛。祖曰即心是佛。師曰。要知馬祖落處么。水向石邊流出冷。風從華里過來香。
龍溪文禪師
示眾。無相無形本寂寥。擬抬眸處轉迢遙。蒲團靜倚無餘事。窗外一聲婆餅
【現代漢語翻譯】 現代漢語譯本： 結束。寫下偈語后圓寂。曾讚頌達磨（Bodhidharma，禪宗始祖）像說：『踏翻地軸與天關，合國人追不再還。去去一身輕似葉，長江千古浪如山。』 婺州（今浙江金華一帶）雙林寺的介石朋禪師 上堂說法。舉明招謙禪師一日天冷上堂。眾僧剛聚集，明招禪師說：『風頭稍硬，且回暖處商量。』便回方丈。眾僧跟隨至方丈站定。明招禪師說：『才到暖室便見瞌睡。』用拄杖一時將眾僧趕下。頌曰：『稍硬風頭早已乖，更將暖處自沉埋。反令千古成軌跡，枉吃羅山白飯來。』因見郁山主畫像，旁邊的僧人請他作贊。禪師隨意寫道：『拾得明珠笑眼開，為言塵凈轉生埃。若無直下承當者，孤負阇黎一撲來。』佛成道日向大眾開示說：『六載將身草里埋，當時有眼幾曾開。果然見得明星現，未到門庭冷似灰。』 明州（今浙江寧波一帶）天童寺的弁山阡禪師 舉李大夫翱參訪藥山禪師的因緣。頌曰：『貴耳而賤目，背手抽金鏃。仰面看青天，箭過新羅國（古代朝鮮半島國家）。』送僧人回鄉偈曰：『奮志南方問正因，正因一字不曾聞。七零八落袈裟角，惹得陵霄幾片云。』贊觀音大士偈曰：『螺髻屈蟠春島碧，綠衣零亂曉云寒。尋聲只么隨流去，說甚真觀清凈觀。』 蘇州虎丘的枯樁曇禪師 上堂說法。舉大梅常禪師問馬祖如何是佛。馬祖說：『即心是佛。』禪師說：『要知馬祖落處么？水向石邊流出冷，風從華里過來香。』 龍溪文禪師 向大眾開示說：『無相無形本寂寥，擬抬眸處轉迢遙。蒲團靜倚無餘事，窗外一聲婆餅。』
【English Translation】 English version: Ended. He wrote a verse and passed away. He once praised the image of Bodhidharma (達磨, founder of Zen Buddhism), saying: 'Trampling over the earth's axis and the heavenly gate, the people of the whole country chased after him but he never returned. Going, going, his body is as light as a leaf, the Yangtze River's waves are like mountains for thousands of years.' Zen Master Jieshi Peng of Shuanglin Temple in Wuzhou (婺州, present-day Jinhua area, Zhejiang Province) Ascended the hall to preach. He cited Zen Master Mingzhao Qian, who ascended the hall one cold day. As the monks gathered, Mingzhao said, 'The wind is a bit strong, let's go back to a warmer place to discuss.' Then he returned to his abbot's room. The monks followed and stood there. Mingzhao said, 'As soon as you arrive in the warm room, you become sleepy.' He drove the monks down with his staff. He praised: 'The strong wind was already strange, and he buried himself in the warm place. On the contrary, it has become a trace for thousands of years, and he has eaten Luoshan's white rice in vain.' Because he saw the portrait of Abbot Yushan, a monk next to him asked him to write a praise. The Zen master casually wrote: 'Picking up the bright pearl, his smiling eyes opened, saying that the dust is clean and turned into dust. If there is no one who directly undertakes it, he will fail the abbot's fall.' On the day of Buddha's enlightenment, he showed the public: 'For six years, he buried himself in the grass, how many eyes were open at that time. Sure enough, seeing the appearance of the star, it is as cold as ashes before reaching the gate.' Zen Master Bian Shanqian of Tiantong Temple in Mingzhou (明州, present-day Ningbo area, Zhejiang Province) He cited the cause and condition of Li Daifu Ao's visit to Zen Master Yaoshan. He praised: 'Valuing the ears and despising the eyes, drawing the golden arrow behind the back. Looking up at the blue sky, the arrow passes through Silla (新羅國, an ancient Korean kingdom).' Sending the monk back to his hometown, he said: 'Striving to the south to ask for the right cause, I have never heard a word of the right cause. The corners of the cassock are scattered, attracting a few clouds to Lingxiao.' He praised the verse of Avalokitesvara: 'The snail bun is coiled around the spring island, and the green clothes are scattered in the cold morning clouds. Following the sound, just go with the flow, what is the true view and pure view?' Zen Master Ku Zhuangtan of Huqiu in Suzhou Ascended the hall to preach. He cited Zen Master Damei Chang asking Mazu what is Buddha. Mazu said: 'The mind is the Buddha.' The Zen master said: 'Do you want to know where Mazu fell? The water flows out cold by the stone, and the wind comes fragrant from the flowers.' Zen Master Longxi Wen Showing the public: 'Without form or appearance, it is originally lonely and silent. If you try to raise your eyes, it will be even more distant. Sitting quietly on the futon, there is nothing else to do. Outside the window, there is a sound of sesame cake.'
焦。
蘇州虎丘東山道源禪師
福建連江黃氏子。肄業郡之白雲。遊歷兩浙。見知識二十餘員。末後到蔣山見浙翁。室中舉即心即佛話有省。出世奉化清涼。遷蘇州虎丘。上堂。拈拄杖曰。德山棒。臨濟喝。總是用過了底閑家潑具。且道虎丘將什麼為人。卓拄杖。不假鉗錘烹佛祖。慣將折箸攪滄溟。擲拄杖下座。頌蜆子和尚。紙錢堆里可憐生。臭口才開便葛藤。蕩盡鬼家窮活計。至今古廟絕人行。建安徐直翁帥三山以雪峰起師。至建寧先孝寺遺偈而化。淳祐九年九月二十九日也。壽五十九。
明州大慈芝巖慧洪禪師
越州新昌人。姓朱。誕時母夢前石佛高禪師入臥內。寤而生。師年十六從石佛凈因剃染。謁徑山浙翁。翁問曰汝何處人。師曰越州。翁曰近離甚處。師曰凈慈。翁曰如何是行腳事。師擬議。翁色莊曰。汝前來答我一一分曉。問著行腳事則茫然。為何所礙。師曰今日來見和尚。翁曰念汝新到參堂去。翁遷天童師再參。室中舉不是心不是佛不是物。師曰黃龍行處草不生。翁曰且喜沒交涉。師曰入水見長人。翁便喝。后應丞相忠獻越王之命出世崇報。上堂。住山懶慢百事無成。教為剩語禪亦強名。擊拂子曰。夜來春睡重。一覺到天明。住石佛上堂。紅塵堆里四經秋。驗盡諸方碗脫丘。忽
【現代漢語翻譯】 現代漢語譯本 焦。 蘇州虎丘東山道源禪師 福建連江黃氏之子。在郡里的白雲寺學習。遊歷浙江一帶，拜見了二十多位善知識。最後在蔣山拜見浙翁，在室內聽聞『即心即佛』的話語後有所領悟。出世后住持奉化清涼寺，后遷至蘇州虎丘寺。上堂時，拿起拄杖說：『德山的棒，臨濟的喝，都是用過了的無用之物。』那麼虎丘用什麼來教化世人呢？』說完，用拄杖敲擊地面，『不用鉗錘來烹煉佛祖，慣用折斷的筷子攪動滄海。』說完，扔下拄杖走下禪座。讚頌蜆子和尚：『紙錢堆里可憐生，臭口才開便葛藤。蕩盡鬼家窮活計，至今古廟絕人行。』建安徐直翁以雪峰起師的名義統領三山，到建寧先孝寺留下偈語后圓寂。時間是淳祐九年（1249年）九月二十九日，享年五十九歲。 明州大慈芝巖慧洪禪師 越州新昌人，姓朱。出生時，母親夢見前石佛高禪師進入臥室，醒來后就生下了他。禪師十六歲時在石佛凈因寺剃度出家。拜見徑山浙翁禪師。浙翁問：『你是哪裡人？』禪師答：『越州。』浙翁問：『最近離開哪裡？』禪師答：『凈慈寺。』浙翁問：『如何是行腳事？』禪師猶豫不決。浙翁臉色嚴肅地說：『你先前回答我，一一都清楚明白，問到行腳事就茫然不知，這是被什麼障礙住了？』禪師說：『今天來拜見和尚。』浙翁說：『念你新來，去參堂吧。』浙翁遷往天童寺后，禪師再次參拜。在室內，浙翁舉出『不是心不是佛不是物』的話頭。禪師說：『黃龍行處草不生。』浙翁說：『且喜沒交涉。』禪師說：『入水見長人。』浙翁便喝斥。後來應丞相忠獻越王之命，出世住持崇報寺。上堂時說：『住山懶慢百事無成，教為剩語禪亦強名。』擊打拂塵說：『夜來春睡重，一覺到天明。』住持石佛寺上堂時說：『紅塵堆里四經秋，驗盡諸方碗脫丘。』
【English Translation】 English version Jiao. Chan Master Daoyuan of Dongshan, Tiger Hill, Suzhou He was a son of the Huang family from Lianjiang, Fujian. He studied at Baiyun Temple in the prefecture and traveled through Zhejiang, meeting more than twenty knowledgeable teachers. Finally, he met Zhe Weng at Jiangshan, and after hearing the saying 'The mind is Buddha' in the room, he had an awakening. After entering the world, he resided at Qingliang Temple in Fenghua, and later moved to Tiger Hill Temple in Suzhou. During a Dharma talk, he picked up his staff and said, 'Deshan's staff and Linji's shout are all useless tools that have been used up.' Then what does Tiger Hill use to teach people?' He struck the ground with his staff and said, 'Without tongs or hammers to cook the Buddhas, I am used to stirring the vast ocean with broken chopsticks.' He threw down his staff and descended from the seat. He praised the Monk Xianzi: 'Pitifully born in a pile of paper money, his stinking mouth opens and creates entanglements. Sweeping away the poor livelihood of the ghosts, the ancient temple is now deserted.' Xu Zhiweng of Jian'an led the army of Xuefeng to the Three Mountains, and passed away at Xianxiao Temple in Jianning, leaving behind a verse. It was the ninth year of Chunyou (1249), the twenty-ninth day of the ninth month. He lived to the age of fifty-nine. Chan Master Huihong of Ziyan, Daci Temple, Mingzhou He was a native of Xinchang, Yuezhou, with the surname Zhu. When he was born, his mother dreamed that the former Chan Master Gao of Shifo Temple entered her bedroom. She awoke and gave birth to him. At the age of sixteen, the master was tonsured at Jingyin Temple in Shifo. He visited Chan Master Zhe Weng of Jingshan. Zhe Weng asked, 'Where are you from?' The master replied, 'Yuezhou.' Zhe Weng asked, 'Where did you leave most recently?' The master replied, 'Jingci Temple.' Zhe Weng asked, 'What is the matter of walking on pilgrimage?' The master hesitated. Zhe Weng said sternly, 'You answered me earlier, everything was clear and understood, but when asked about the matter of walking on pilgrimage, you are at a loss. What is hindering you?' The master said, 'Today I have come to see the Abbot.' Zhe Weng said, 'Considering that you are newly arrived, go to the meditation hall.' After Zhe Weng moved to Tiantong Temple, the master visited again. In the room, Zhe Weng raised the topic of 'Not mind, not Buddha, not things.' The master said, 'Where Huanglong walks, grass does not grow.' Zhe Weng said, 'Fortunately, there is no involvement.' The master said, 'Entering the water, one sees a tall man.' Zhe Weng then shouted. Later, at the command of the Prime Minister Zhongxian, the King of Yue, he entered the world to reside at Chongbao Temple. During a Dharma talk, he said, 'Living in the mountains, lazy and accomplishing nothing, teaching is superfluous words, and Chan is a forced name.' He struck the whisk and said, 'Last night, I slept soundly in the spring, and woke up to the dawn.' When residing at Shifo Temple, he said during a Dharma talk, 'Four autumns in the pile of red dust, examining all directions, the bowls are removed from the hills.'
地船頭輕撥轉。卻來屋裡販揚州。襕衫翻著。曲唱還鄉。坐斷千差。壁立萬仞。直得韶光溢目。故園桃李爭妍。瑞氣騰空。本地風光顯現。若也頓開千眼。何妨把手同歸。其或未然。善財一去無訊息。樓閣門開竟日閑。上堂。若論此事如春行大地物物皆春。若是焦芽敗種又爭怪得。臨終書偈曰。六十三年前。六十三年後。臘月火燒山。虛空俱出醜。跏趺而逝。
明州壽國夢窗嗣清禪師
山陰于氏子。出家于郡之天章。佛涅槃上堂。佛真法身猶若虛空。因甚二月十五日卻向雙林樹下做盡死模樣。良久曰。竹影掃階塵不動。月穿潭底水無痕。上堂。舉白雲端和尚曰。若端的得一回汗出。一莖草上現瓊樓玉殿。若末端的得一回汗出。總有瓊樓玉殿卻被一莖草蓋卻。師曰。要知白雲老人落處么。自從塞北經鏖戰。敢向江南說陣圖。上堂。德山入門便棒。臨濟入門便喝。逼龜成兆終不能靈。寶陀者里寂然不動感而遂通。良久曰。馬無千里謾追風。上堂。舉曹山辭洞山。洞山曰子向甚麼處去。曹山曰不變異處去。洞山曰不變異處豈有去耶。曹山曰去亦不變異。師曰。云藏無縫襖。鳥宿不萌枝。上堂。春風如刀。春雨如膏。裁剪不得處。桃華色轉嬌。靈云一見不疑去。謝郎舞棹更呈橈。上堂。歸宗斬蛇。秘魔擎叉。禾山
打鼓。趙州喫茶。十字街頭開舖席。見錢買賣且無賒。上堂。三十年來尋劍客。幾回葉落又抽枝。自從一見桃華后。直至如今更不疑。師曰。尋常春夢無奇特。獨有靈云說向人。只如玄沙道諦當甚諦當。敢保老兄未徹在。又作么生。若不同床睡。焉知被底穿。上堂。萬里無寸草。頭上漫漫。出門便是草。腳下漫漫。夜行只管貪明月。不覺和衣渡水寒。
育王印禪師法嗣
湖州道場別浦法舟禪師
嘗有魚籃觀音贊曰。月眉斜印海門孤。逐浪隨波不丈夫。雙手向人提掇處。卻將魚目換明珠。
無極觀禪師
題世尊出山像曰。王宮不住個癡呆。半夜逾城真怪哉。苦行六年誰采你。計窮只得出山來。
育王端禪師法嗣
明州瑞巖無量崇壽禪師
上堂。舉鳥窠和尚因白侍郎問如何是佛法大意。鳥窠曰諸惡莫作眾善奉行。侍郎曰三歲孩兒也解與么道。鳥窠曰三歲孩兒雖道得。八十老人行不得。頌曰。惡無相貌善無形。皆自心田長養成。不露鋒铓輕點破。菩提煩惱等空平。因僧問世尊臘月八日正覺山前夜睹明星悟道此意如何。師答以偈曰。明星現處眼皮穿。漢語胡言萬萬千。暴富乞兒休說夢。誰家灶里火無煙。
天童派禪師法嗣
明州天寧無鏡徹禪師
上堂舉
【現代漢語翻譯】 現代漢語譯本 打鼓。趙州（禪師名號）喫茶。十字街頭擺開店舖。見錢交易概不賒欠。 上堂說法。我三十年來尋訪劍客，幾度葉落又發新枝。自從（靈云禪師）一見桃花開悟之後，直到如今再無懷疑。 禪師說：尋常的春夢沒什麼稀奇，只有靈云開悟的說法值得向人講述。就像玄沙（禪師名號）說的『諦當甚諦當』，我敢保證老兄你還沒徹悟。又該如何是好？如果不同床共枕，怎知被子哪裡穿了洞？ 上堂說法。萬里之內寸草不生，頭上空空蕩蕩。出門便是遍地青草，腳下也是茫茫一片。夜裡趕路只顧貪看明月，不知不覺和衣渡水，寒意襲人。
育王印禪師的法嗣
湖州道場別浦法舟禪師
曾經作《魚籃觀音贊》說：彎彎的眉毛斜映在孤零零的海門，逐浪隨波算不上大丈夫。雙手向人提著魚籃，卻將魚目換成了明珠。
無極觀禪師
題《世尊出山像》說：王宮不住，真是個癡呆。半夜翻墻出城，真奇怪啊。苦行六年，誰來理你？計窮了，只好出山來。
育王端禪師的法嗣
明州瑞巖無量崇壽禪師
上堂說法。舉鳥窠和尚因白侍郎問如何是佛法大意。鳥窠（禪師名號）說：『諸惡莫作，眾善奉行。』侍郎說：『三歲小孩也懂得這麼說。』鳥窠說：『三歲小孩雖說得出，八十歲老人卻做不到。』頌曰：惡沒有相貌，善沒有形狀，都從心田生長養成。不露鋒芒，輕輕點破，菩提和煩惱一樣空寂平等。 有僧人問：世尊（釋迦牟尼佛）臘月八日（佛成道日）（公元前525年）在正覺山前，夜睹明星而悟道，此中意旨如何？禪師用偈語回答說：明星出現之處，眼皮都被照穿。漢語胡語，說了萬萬千千。暴發戶般的乞丐，休要再說夢話，誰家的灶里會沒有煙火？
天童派禪師法嗣
明州天寧無鏡徹禪師
上堂說法，舉例
【English Translation】 English version Beating the drum. Zhaozhou (Zen master's name) drinks tea. Setting up a stall at the crossroads. Cash transactions only, no credit. Ascending the hall (to preach). For thirty years I have been seeking a swordsman, how many times have the leaves fallen and new branches sprouted. Since the first glimpse of the peach blossoms (referring to Lingyun's enlightenment), until now there is no more doubt. The master said: Ordinary spring dreams are nothing special, only Lingyun's account of enlightenment is worth telling. Just like what Xuansha (Zen master's name) said, 'Verily, it is verily,' I dare say you, brother, have not thoroughly understood. What should be done? If you don't sleep in the same bed, how would you know where the quilt is torn? Ascending the hall (to preach). Ten thousand miles without a blade of grass, emptiness above the head. Stepping out the door, there is grass everywhere, also vast beneath the feet. Walking at night, only greedy for the bright moon, unknowingly crossing the cold water with clothes on.
Disciple of Zen Master Yuyin
Zen Master Fachou of Bepu Daocheng, Huzhou
Once wrote a eulogy for the Fish Basket Guanyin: Slanting crescent eyebrows reflect on the lonely sea gate. Following the waves is not the mark of a great man. In the act of offering the fish basket, fish eyes are exchanged for bright pearls.
Zen Master Wuji
Inscribed on the image of Shakyamuni Leaving the Mountain: Not staying in the palace, truly foolish. Fleeing the city in the middle of the night, truly strange. Practicing asceticism for six years, who cares about you? At the end of his rope, he had no choice but to come down the mountain.
Disciple of Zen Master Yuwang Duan
Zen Master Wuliang Chongshou of Ruiyan, Mingzhou
Ascending the hall (to preach). Citing the story of Zen Master Niaoke being asked by Vice Minister Bai, 'What is the great meaning of the Buddha-dharma?' Niaoke (Zen master's name) said, 'Avoid all evil, practice all good.' The Vice Minister said, 'Even a three-year-old child knows how to say that.' Niaoke said, 'Although a three-year-old child can say it, an eighty-year-old man cannot do it.' A verse says: Evil has no form, good has no shape, both grow and develop from the field of the mind. Without revealing the sharp edge, lightly pointing it out, Bodhi and affliction are equally empty and level. A monk asked: On the eighth day of the twelfth month (the day of Buddha's enlightenment) (525 BC), the World-Honored One (Sakyamuni Buddha) saw a bright star before Zhengjue Mountain and attained enlightenment. What is the meaning of this? The master answered with a verse: Where the bright star appears, the eyelids are pierced through. Han language and barbarian language, spoken ten thousand times over. Upstart beggars, stop dreaming, whose stove has no smoke?
Disciple of the Tiantong lineage
Zen Master Wujing Che of Tianning, Mingzhou
Ascending the hall (to preach), citing the example
巖頭和尚因僧問浩浩塵中如何辨主。頭曰銅沙鑼里滿盛油。頌曰。百萬雄兵入漢關。威如猛虎陣如山。單刀直取顏良首。不是關公也大難。
鰲峰定禪師
贊玄沙和尚偈曰。青蓑不肯換金章。千古風流屬謝郎。釣得錦鱗人不薦。夜寒沙上聽鳴榔。
育王堪禪師法嗣
饒州薦福無文燦禪師
從育王得法。于寶慶三年六月受請住薦福。次遷開先。五年復還薦福。據室。山僧今日開地獄門。普請盡大地人造地獄業證地獄果。若有一人成佛作祖。我誓不成正覺。上堂。拈香畢乃曰。天高地厚日盈月昃。全提半提天地懸隔。燦上座平生只會著衣吃飯。聞人說佛法二字。如風過樹頭。如水澆頑石。今日裂破面門喚作長老。也欲與諸人論說一上。無端冒五六月大熱。行三千里修途。一時打失了也。雖然賴有拄杖子在。拈拄杖曰。拄杖子試說看。卓一下。清平世界切忌訛言。當晚小參。鼓棹揚帆。駕沒底船橫行海上。神頭鬼面。用無文印勘驗諸方。二千里遠來住山。單單地提持此事。舉拂子。看看印文已露。劃一劃。錦縫已開。若佛若祖若聖若凡。盡曏者里一印印定。直得盡乾坤大地風颯颯地。眾中忽有個犯眾出來道長老你且莫大驚小怪。我在威音王佛世已證是三昧。又作么生。以拂子擊禪床下座。上
堂。雲門放洞山三頓棒。黃檗打臨濟三頓棒。減灶添兵傷鹽費醬。一不成單二不成兩。多少蘆華對蓼紅。時人只看絲綸上。上堂。諸佛法門。祖師要妙。夜來四檐雨。說得盛水不漏。汝等諸人若向者里承當者里保任。以手搖曳曰。料掉料掉。開爐並謝耆舊踏田上堂。趙州無賓主話。田地穩密底開口便道著。信腳便踏著。若是東西不辨南北不分。未免被人侵疆越界。薦福門下總是田地穩密底人。拈起香匙。放下火箸。一一天真。因甚如此。公驗分明。上堂。臨濟處半杓。末山處半杓。玉本無瑕妄自雕琢。有年無德老睦州。無端拶折雲門腳。端午上堂。符不書。藥不採。起死禁不祥。拈拄杖。幸有者個在。卓一下。滿院薰風夏日長。人在藕華香世界。開先結夏小參。大華藏海渺無邊際。江河溪澗流入其中。咸失本名。魚龍蝦蟹游泳其中。咸失本性。三世諸佛于中成等正覺。一切眾生於中流浪生死。現前大眾于中成就無功用學。拈拄杖卓一下。開先拄杖子。一口吸乾了也。三世諸佛。一切眾生。現前大眾。畢竟向甚麼處行履。良久。曹溪波浪如相似。無限平人被陸沉。冬至小參。滴水冰生未可歇去。崖崩石裂正好程序。直饒會得一線長。要且未會長一線。直饒會得長一線。要且未會一線長。所以鄉談相似州縣不同。開先則不
【現代漢語翻譯】 現代漢語譯本 禪堂。雲門禪師打了洞山禪師三棒。黃檗禪師打了臨濟禪師三棒。減少灶的數量增加士兵，這是在浪費鹽和醬。一個不成單，二不成雙。多少蘆葦花對著蓼紅開放。世人只看重絲織品。上堂說法。諸佛的法門，祖師的精要，就像昨夜的四面屋檐都在下雨一樣，說得滴水不漏。你們這些人如果在這裡承擔，在這裡保證，就用手搖動，說：『料掉料掉』。開爐並感謝老前輩，踏田上堂說法。趙州禪師的無賓主話，田地穩密的人一開口就說到了，一抬腳就踏到了。如果是東西不辨，南北不分，難免被人侵佔疆界。薦福寺門下都是田地穩密的人。拿起香匙，放下火箸，一切都是天真。為什麼這樣？公驗分明。上堂說法。臨濟禪師那裡半勺，末山禪師那裡半勺，玉本來沒有瑕疵，是人們妄自雕琢。有年無德的老睦州禪師，無端地拶折了雲門禪師的腳。端午節上堂說法。符不書寫，藥不採摘，起死回生的禁術是不祥的。拿起拄杖，幸好有這個在。卓一下，滿院都是薰風，夏日漫長。人們在藕花香的世界裡。開先寺結夏小參。大華藏海渺無邊際，江河溪澗流入其中，都失去了本來的名字。魚龍蝦蟹在其中游泳，都失去了本來的本性。三世諸佛于其中成就等正覺（無上正等正覺，指佛的覺悟）。一切眾生於其中流浪生死。現在的大眾于其中成就無功用學（不假功力，任運自然的修行）。拿起拄杖卓一下。開先寺的拄杖子，一口吸乾了。三世諸佛，一切眾生，現在的大眾，到底向什麼地方行進？良久。曹溪的波浪如此相似，無數的平民被淹沒。冬至小參。滴水成冰，還不能停止。懸崖崩塌，石頭破裂，正好前進。即使會得一線長，也還不會長一線。即使會得長一線，也還不會一線長。所以鄉談相似，州縣不同。開先寺則不這樣。
【English Translation】 English version Zen hall. Yunmen (a Zen master) hit Dongshan (a Zen master) three times with a stick. Huangbo (a Zen master) hit Linji (a Zen master) three times with a stick. Reducing the number of stoves and increasing the number of soldiers is a waste of salt and sauce. One is not single, two is not double. How many reed flowers bloom against the red smartweed. People only value silk fabrics. Ascending the hall to preach. The Dharma gate of all Buddhas, the essence of the patriarchs, is like the rain on all four eaves last night, speaking of it without leaking a drop. If you people take on and guarantee here, shake your hands and say: 'Liao diao liao diao.' Opening the furnace and thanking the old seniors, stepping on the field to ascend the hall to preach. Zen Master Zhaozhou's (a Zen master) words of no host and guest, those with secure fields speak of it as soon as they open their mouths, and step on it as soon as they lift their feet. If one cannot distinguish east from west or north from south, one will inevitably be invaded and cross borders. Those under the gate of Jianfu Temple (a temple) are all people with secure fields. Picking up the incense spoon and putting down the fire chopsticks, everything is innocent. Why is this so? The official verification is clear. Ascending the hall to preach. Half a spoonful at Linji's (a Zen master) place, half a spoonful at Moshan's (a Zen master) place, jade is originally flawless, but people carve it wantonly. Old Monk Muzhou (a Zen master) who is old and without virtue, groundlessly twisted Zen Master Yunmen's (a Zen master) foot. Ascending the hall to preach on the Dragon Boat Festival. Talismans are not written, medicines are not collected, and the forbidden art of resurrection is ominous. Picking up the staff, fortunately this one is here. Strike it once, the courtyard is full of warm breeze, and the summer days are long. People are in the fragrant world of lotus flowers. Kaixian Temple (a temple) concludes the summer retreat with a small gathering. The Great Flower Treasury Sea (a metaphor for the universe) is boundless, and rivers and streams flow into it, all losing their original names. Fish, dragons, shrimps, and crabs swim in it, all losing their original nature. The Buddhas of the three worlds (past, present, and future) achieve perfect enlightenment (Anuttara-Samyak-Sambodhi, referring to the Buddha's enlightenment) within it. All sentient beings wander in birth and death within it. The present assembly achieves effortless learning (cultivation that is natural and without effort) within it. Picking up the staff and striking it once. The staff of Kaixian Temple (a temple) has sucked it dry in one gulp. The Buddhas of the three worlds, all sentient beings, and the present assembly, where are they going after all? After a long silence. The waves of Caoxi (where Huineng, the Sixth Patriarch, lived) are so similar, countless common people are submerged. Winter Solstice small gathering. The dripping water turns into ice, and it cannot be stopped yet. Cliffs collapse and rocks break, it is a good time to move forward. Even if you understand a line of length, you still don't understand a line of length. Even if you understand a line of length, you still don't understand a line of length. Therefore, local dialects are similar, but counties and prefectures are different. Kaixian Temple (a temple) is not like this.
然。擾擾匇匇晨雞暮鐘。喚冬作夏。喚夏作冬。一線短長誰管得。雪霜盡處是春風。再住薦福當晚小參。去去實不去。是法住法位。來來實不來。世間相常住。山僧屈指五載重到東湖。荷盡已無擎雨蓋。春風猶在柳梢頭。無一絲毫去來相。無一絲毫新舊相。見則與諸人共見。聞則與諸人共聞。箇中忽有個出來道。無文將常住物作自己用固有之。你也忒煞忒煞嗄。元來眾中有人在。復舉德山小參不答話鉤在不疑之地。時有僧出著了也。山便打。果然僧曰某甲話也未問因甚便打不識痛癢漢。山曰你是甚處人。第二下鐵錘來也。僧曰新羅人。和聲送出。山曰未跨船舷好與三十棒。雷聲浩大雨點全無。大眾。大小德山龍頭蛇尾。卻引者僧向草窠里頭出頭沒。當時待他道某甲話也未問因甚打某甲。腳跟下痛與三十。何故。為人須為徹。上堂。風蕭蕭。雨蕭蕭。天高地厚。水闊山遙。達磨大師無端游梁歷魏。二祖大師平白失了一臂。水潦和尚不合吃馬大師一踏。天下大禪師枉自吃了。四藤條說著。令人恨不消。上堂。佛祖未興時。天然一句子。不東不西不橫不豎。衲僧家東咬西嚼。從朝至暮。橫也無柰何。豎也無柰何。拍膝一下。若向者里進得一步。自然和聲送出。兩手分付。若祇向冊子上學得來。印板上脫將去。山無重數。水無
【現代漢語翻譯】 現代漢語譯本 是。紛紛擾擾，早晨是雞鳴，傍晚是鐘聲。呼喚冬天變為夏天，呼喚夏天變為冬天。時間流逝，誰又能管得了呢？冰雪消融的地方就是春風。再次回到薦福寺，當晚進行小參。說去，其實沒有去；這是法安住於法的本位。說來，其實沒有來；世間的現象是常住的。我屈指一算，五年後再次來到東湖。荷花凋謝，已經沒有可以遮雨的荷葉；春風依舊在柳樹梢頭。沒有一絲一毫的去來之相，沒有一絲一毫的新舊之相。看見了就和大家一起看見，聽見了就和大家一起聽見。其中忽然有個人出來說：『無文將常住之物當作自己所用，本來就是這樣。』你也太過分了！原來人群中有人在。再說德山（指德山宣鑒，Deshan Xuanjian）小參時不回答問題，就像把魚鉤放在沒有懷疑的地方。當時有個僧人出來，就被鉤住了。德山就打他。果然，僧人說：『我話還沒問，為什麼就打？真是不識好歹！』德山說：『你是哪裡人？』這是第二下鐵錘打下來了。僧人說：『新羅（Silla）人。』德山順著他的話音送了出去。德山說：『還沒上船，就該打三十棒！』雷聲很大，雨點卻全無。各位，德山大師（Deshan）虎頭蛇尾，卻引導這個僧人向草叢裡鉆來鉆去。當時如果他回答說：『我話還沒問，為什麼打我？』就該在他的腳跟下痛打三十下。為什麼？因為幫人就要幫到底。上堂。風蕭蕭，雨蕭蕭，天高地厚，水闊山遙。達磨大師（Bodhidharma）無緣無故地遊歷梁（Liang）和魏（Wei），二祖大師（the Second Patriarch）白白地失去了一隻手臂，水潦和尚（Shuilao, a monk's name）不該吃馬大師（Mazu Daoyi）的一腳。天下的大禪師白白地捱了四下藤條，說起來令人恨意難消。上堂。佛祖（Buddha and Patriarchs）未出現時，本來就有一句話，不東不西，不橫不豎。我們這些僧人東咬西嚼，從早到晚，橫著也無可奈何，豎著也無可奈何。拍一下膝蓋。如果能在這裡進一步，自然會順著聲音送出去，兩手交付。如果只是從書本上學來的，從印板上脫下來的，山有無數座，水有無數條。
【English Translation】 English version Yes. The world is bustling, with the rooster's crow in the morning and the bell's sound in the evening. Calling winter as summer, calling summer as winter. Who can manage the passage of time? Where the snow and frost end is the spring breeze. Returning to Jianfu Temple again, a small Chan session was held that evening. Saying 'going,' but actually not going; this is the Dharma abiding in its own position. Saying 'coming,' but actually not coming; the phenomena of the world are constant. I count on my fingers, and it has been five years since I came to East Lake again. The lotus flowers have withered, and there are no lotus leaves to shield from the rain; the spring breeze is still on the willow tips. There is not a trace of going or coming, not a trace of new or old. Seeing, then seeing together with everyone; hearing, then hearing together with everyone. If someone suddenly comes out and says, 'Wumen (Wumen Huikai) takes the constant things and uses them as his own, that's how it is.' You are too much! It turns out there are people in the crowd. Furthermore, Deshan (Deshan Xuanjian) did not answer questions during the small Chan session, like putting a hook in a place where there is no suspicion. At that time, a monk came out and was hooked. Deshan then hit him. Sure enough, the monk said, 'I haven't asked my question yet, why are you hitting me? You really don't know what's good for you!' Deshan said, 'Where are you from?' This is the second hammer blow. The monk said, 'A Silla (Silla) person.' Deshan followed his tone and sent it out. Deshan said, 'Before even boarding the ship, you deserve thirty blows!' The thunder is loud, but there is no rain at all. Everyone, Great Master Deshan (Deshan) is all bark and no bite, yet he guides this monk to drill in and out of the grass. If he had answered at that time, 'I haven't asked my question yet, why are you hitting me?' he should have been beaten thirty times on the soles of his feet. Why? Because when helping someone, you must help them thoroughly. Ascending the hall. The wind is soughing, the rain is pattering, the sky is high and the earth is vast, the water is wide and the mountains are distant. Bodhidharma (Bodhidharma) traveled to Liang (Liang) and Wei (Wei) for no reason, the Second Patriarch (the Second Patriarch) lost an arm for nothing, and the monk Shuilao (Shuilao, a monk's name) should not have taken a kick from Master Mazu (Mazu Daoyi). The great Chan masters of the world were beaten four times with rattan for nothing, which is infuriating to talk about. Ascending the hall. Before the Buddhas and Patriarchs (Buddha and Patriarchs) appeared, there was originally a saying that is neither east nor west, neither horizontal nor vertical. We monks chew on it from morning till night, but there is nothing we can do horizontally, and there is nothing we can do vertically. Clap your knee once. If you can take a step forward here, you will naturally send it out with the sound, handing it over with both hands. If you only learn from books, taking it off the printing plate, there are countless mountains and countless waters.
重數。結夏上堂。百不知。百不會。飽吃飯。熟打睡。要得剋期取證。須證如是三昧。師嘗與其友知無聞書曰。住院何足道哉。近年敕差堂除者何限。可掛齒牙者能幾人。使吾有口可以吞三世諸佛。則曲錄床終身不坐又何慊。無聞以為。何如某昔者入眾。見識字人多不修細行。遂決意不作書記。諸老據位稱師者。又多看不上眼。遂無意出世。今皆不遂其初矣。住院十年名為長老。只是舊時燦上座。飲食起居與堂僧無異。相從衲子歲不下百數十人。遇五日撾鼓升堂。以平時在諸老間所得細大法門。隨分東語西話斷。不敢以脫空語籠罩學者。亦不敢以過頭語欺謾學者。說到無巴鼻無滋味處。欣然自笑。聽者不必解笑也。士大夫多相知。然所知者不過謂其讀書也能文也。解起廢也。硬脊樑也。蓋膽毛幾莖則知者鮮矣。
何山清禪師法嗣
福州雪峰北山信禪師
頌佛成道曰。六年凍得眼無光。一見明星雪后霜。擔水出山頻喚賣。不知江海白茫茫。
天童觀禪師法嗣
蘇州虎丘㑃堂善濟禪師
題魚籃觀音像贊曰。云𩯭濃妝苦強顏。為他閑事入塵寰。𢹂來活底無人買。只作尋常死貨看。
越州天衣嘯巖文蔚禪師
上堂。舉雲門和尚示眾曰。人人盡有光明在。看時不見暗昏昏。作
【現代漢語翻譯】 現代漢語譯本 重數。結夏上堂。百不知。百不會。飽吃飯。熟打睡。想要按時證得覺悟，必須證得如是三昧（Samadhi，一種精神上的專注狀態）。師父曾經給他的朋友知無聞寫信說：『住持寺院有什麼值得稱道的呢？近年來朝廷任命的住持有多少，真正值得稱讚的又能有幾人？如果我有一張嘴可以吞下過去、現在、未來三世諸佛，那麼終身不坐曲錄床（一種禪床）又有什麼不滿足的呢？』知無聞認為，『像我過去在僧眾中，看到識字的人大多不注重細微的修行，於是下定決心不做書記。那些佔據高位自稱師父的人，又大多看不上眼，於是沒有出世的想法。現在這些最初的願望都沒有實現了。』住持十年被稱為長老，只不過是以前的燦上座。飲食起居和寺里的僧人沒有什麼不同。跟隨的僧人每年不下百十人。遇到五日便敲鼓升堂，用平時在各位長老那裡學到的細微的佛法，隨口說說，不敢用空洞的言語來矇蔽學者，也不敢用過頭的話來欺騙學者。說到沒有把柄沒有滋味的地方，便欣然自笑，聽的人不必理解我的笑。士大夫大多相知，然而他們所知道的不過是說我讀書也能寫文章，懂得處理事務，有硬骨頭罷了，大概知道我膽量有多大的人就很少了。
何山清禪師法嗣
福州雪峰北山信禪師
讚頌佛陀成道說：『六年苦修凍得眼睛無光，一見到明星就像雪后的寒霜。挑水出山頻繁叫賣，卻不知江海一片茫茫。』
天童觀禪師法嗣
蘇州虎丘㑃堂善濟禪師
題魚籃觀音像贊曰：『雲鬢濃妝，勉強露出笑容，爲了別人的閑事來到人間。提著活魚卻無人買，只當是尋常的死魚來看。』
越州天衣嘯巖文蔚禪師
上堂。舉雲門和尚開示大眾說：『人人都有光明在，看的時候卻不見，一片昏暗。』
【English Translation】 English version Repetition. Ascending the hall after the summer retreat. Knowing nothing. Being able to do nothing. Eating one's fill. Sleeping soundly. If you want to attain enlightenment within a set time, you must realize such a Samadhi (a state of mental concentration). The master once wrote to his friend Zhi Wuwen: 'What is so remarkable about being an abbot? In recent years, how many have been appointed as abbots by imperial decree? How many of them are truly worthy of praise? If I had a mouth that could swallow the Buddhas of the three times (past, present, and future), then what dissatisfaction would there be in not sitting on the curved-leg bed (a type of meditation bed) for life?' Zhi Wuwen thought, 'Like me in the past among the monks, seeing that many literate people did not pay attention to subtle practices, I resolved not to be a scribe. Those elders who occupy high positions and call themselves masters, I mostly looked down upon, so I had no intention of entering the world. Now these initial wishes have not been fulfilled.' Being called an elder after ten years as abbot is just like being the former Chan senior monk. Eating, living, and resting are no different from the monks in the hall. The number of monks following him is no less than one or two hundred each year. When the fifth day arrives, the drum is beaten to ascend the hall, using the subtle Dharma (teachings) learned from the elders, speaking freely, not daring to deceive scholars with empty words, nor daring to deceive scholars with exaggerated words. When speaking of places with no handle and no flavor, he laughs happily to himself, and the listeners do not need to understand his laughter. Many scholar-officials know him, but what they know is only that he can read and write, knows how to handle affairs, and has a strong backbone, but few know how much courage he has.
Successor of Chan Master Heshan Qing
Chan Master Xinfeng Beishan Xin of Fuzhou
Praising the Buddha's enlightenment, he said: 'Six years of freezing made my eyes dim, seeing the morning star is like frost after snow. Carrying water out of the mountain, frequently calling out to sell, but not knowing that the rivers and seas are vast and boundless.'
Successor of Chan Master Tiantong Guan
Chan Master Yutang Shanjii of Huqiu, Suzhou
Inscription on the image of the Fish Basket Guanyin: 'Cloudy hair and heavy makeup, forcing a smile, coming to the world for other people's business. Carrying live fish but no one buys them, only treating them as ordinary dead fish.'
Chan Master Xiaoyan Wenwei of Tianyi, Yuezhou
Ascending the hall. Citing the words of Zen Master Yunmen to the assembly: 'Everyone has light within, but when looking, it is not seen, only darkness.'
么生是諸人自己光明。自代曰。廚庫山門。又曰好事不如無。頌曰。人人盡有光明在。看時不見暗昏昏。踢倒山門與廚庫。此時明暗自然分。
柏巖凝和尚
作破衲頌曰。零零落落幾經年。信手拈來搭半肩。午夜定回和束倒。箇中消息許誰傳。
華藏純庵善凈禪師
上堂。舉六祖風幡話。頌曰。不是風兮不是幡。白雲盡處見青山。可憐無限英靈漢。開眼堂堂入死關。
天童穎禪師法嗣
杭州徑山荊叟如玨禪師
婺州人。初見癡鈍。一日室中垂語如何是佛。師遽曰爛東瓜。覆呈頌曰。如何是佛爛東瓜。咬著冰霜透齒牙。根蒂雖然無窖子。一年一度一開華。又嘗作偈寄呈癡鈍曰。鐘山白刃赤身挨。幾度曾經被活埋。一自人亡家破后。了知無位可安排。住后歲旦上堂。新歲擊新鼓。普施新法雨。萬物盡從新。一一就規矩。普賢大士忻歡。乘時打開門戶。放出白象王。遍地無尋處。拈拄杖。惟有者個不屬故新。等閑開口吞卻法身。擲下拄杖。是什麼。千年桃核里。元是舊時仁。結夏小參。我此一宗正令全提。如暴風卒雨鼓盪無前。石火電光追奔不及。舉意即迷源。抬眸已錯過。不是目前法。莫生種種心。縱汝三種互修剋期取證。第二頭第三首。萬拄千撐轉見氣急。殊不知髑髏未具
【現代漢語翻譯】 現代漢語譯本 什麼是諸位自身的光明？自代回答說：『廚房、倉庫、山門。』又說：『好事不如無。』頌詞說：『人人都有光明在，看的時候卻不見，一片昏暗。踢倒山門和廚房、倉庫，此時光明和黑暗自然分明。』
柏巖凝和尚
作破衲頌說：『零零落落已經好幾年，隨手拿來搭在半肩。午夜禪定回來和衣倒下，其中的訊息允許誰來傳？』
華藏純庵善凈禪師
上堂，舉六祖（慧能，禪宗六祖）風幡話。頌詞說：『不是風啊不是幡，白雲盡頭看見青山。可憐無數聰明人，睜著眼睛堂堂進入死關。』
天童穎禪師法嗣
杭州徑山荊叟如玨禪師
婺州人。最初看起來癡呆愚笨。一天，（癡鈍禪師）在室內垂問『如何是佛？』禪師立刻回答說『爛冬瓜』。又呈上頌詞說：『如何是佛？爛冬瓜。咬著冰霜，寒氣直透牙。根蒂雖然沒有窖子，一年一度仍然開花。』又曾經作偈寄給癡鈍禪師說：『鐘山白刃，赤身挨近，幾度曾經被活埋。自從人亡家破后，才知道沒有位置可以安排。』住持后，歲旦上堂：『新年敲擊新鼓，普遍施與新的法雨。萬物都從新開始，一一都合乎規矩。普賢大士（象徵菩薩的行愿）歡喜，趁著時機打開門戶。放出白象王（普賢菩薩的坐騎），遍地都找不到它的軌跡。』拈起拄杖：『只有這個不屬於故舊和新。輕易開口就吞掉了法身。』擲下拄杖：『是什麼？千年桃核里，原來是舊時的仁。』結夏小參：『我這一宗的正令完全提持，如暴風驟雨般鼓盪向前，石火電光般追趕不及。舉念就迷失了源頭，抬頭已經錯過了。不是目前之法，不要生出種種心。縱然你三種互修，剋期取證，也是第二頭第三首，萬般支撐反而顯得氣急。殊不知髑髏未具（指尚未證悟）。』
【English Translation】 English version What is the inherent light of all people? He answers on his own behalf: 'Kitchen, storehouse, mountain gate.' He also says: 'Good deeds are better left undone.' The verse says: 'Everyone has inherent light, but when looking, it is not seen, only darkness. Kick down the mountain gate and the kitchen, storehouse, then light and darkness will naturally be distinguished.'
Monk Baiyan Ning
Composed a verse on a tattered robe, saying: 'Scattered and worn for several years, casually picked up and draped over half a shoulder. Returning from midnight meditation, falling asleep in the robe, who is allowed to transmit the message within?'
Zen Master Huazang Chun'an Shanjing
Ascended the hall, citing the Sixth Patriarch's (Huineng, the Sixth Patriarch of Zen Buddhism) story of the wind and the banner. The verse says: 'It is not the wind, nor is it the banner, beyond the white clouds, green mountains are seen. Pitiful are the countless intelligent people, who, with eyes wide open, enter the gate of death.'
Successor of Zen Master Tiantong Ying
Zen Master Jingsou Rujue of Jingshan, Hangzhou
A person from Wuzhou. Initially, he appeared foolish and dull. One day, (Zen Master Chidun) in the room asked, 'What is Buddha?' The Zen master immediately replied, 'Rotten winter melon.' He also presented a verse saying: 'What is Buddha? A rotten winter melon. Biting into the frost and ice, the cold penetrates the teeth. Although the roots have no cellar, it still blooms once a year.' He once composed a verse and sent it to Zen Master Chidun, saying: 'Zhongshan's white blades, the naked body close, how many times have I been buried alive. Since the death of people and the destruction of the family, I know there is no position to arrange.' After becoming abbot, he ascended the hall on New Year's Day: 'The new year strikes the new drum, universally bestowing new Dharma rain. All things start anew, each and every one conforms to the rules. Samantabhadra Bodhisattva (symbolizing the vows and practices of a Bodhisattva) rejoices, taking the opportunity to open the gate. Releasing the white elephant king (the mount of Samantabhadra Bodhisattva), its tracks cannot be found anywhere.' Picking up the staff: 'Only this one does not belong to the old or the new. Casually opening the mouth swallows the Dharmakaya.' Throwing down the staff: 'What is it? In the thousand-year-old peach pit, it is originally the old benevolence.' Summer retreat small gathering: 'The correct decree of my sect is completely upheld, like a storm and torrential rain surging forward, like lightning and flint, too fast to catch up. A thought arises and the source is lost, raising the eyes and already missed. It is not the Dharma of the present moment, do not give rise to all kinds of thoughts. Even if you cultivate the three mutually, setting a deadline to attain enlightenment, it is still a second head and a third head, ten thousand supports only reveal anxiety. Little do they know that the skull is not yet complete (referring to not yet enlightened).'
己眼。先明呱地一聲。千了萬當。然雖如是。親證者萬無一二。錯會者數有河沙。佛成道頌曰。六年雪嶺方成道。打失從前鬼眼睛。滿面慚惶無著處。至今生怕見明星。
福州雪峰大夢德因禪師
作布袋和尚贊曰。杖挑布袋走紅塵。底事何曾見得親。業識茫茫無本據。不知開口笑何人。
金山奇禪師法嗣
杭州靈隱高原祖泉禪師
舉鏡清在雪峰一日普請次。峰曰溈山道見色便見心還有過也無。清曰古人為什麼事。峰曰雖然如是我要共你商量。清曰若與么不如某甲钁地去。師拈曰。雪峰探竿在手影草隨身。若不是鏡清普請幾乎狼藉。又舉九祖伏䭾密多尊者問八祖佛䭾難提尊者。父母非我親誰是最親者。諸佛非我道誰是最道者。頌曰。父母分明非我親。祖師肝膽向人傾。直下若能親薦得。優曇華髮火中春。贈黃漢嶺開接待偈曰。路繞懸崖萬仞頭。行人到此一場愁。驀然得個休歇處。重疊關山信腳游。
萬壽觀禪師法嗣
隆興府黃龍無門慧開禪師
杭州梁渚人。族姓梁。母宋氏。禮天龍肱和尚受業。參月林于萬壽。林令看無字話。經六年迥無入處。乃奮志自誓曰。若去睡眠爛卻我身。每至困時廊下行道。以頭向露柱磕。一日在法座邊忽聞齋鼓聲有省。述偈曰。青天白日一
【現代漢語翻譯】 現代漢語譯本： 己眼：最初睜開眼睛，『呱』地一聲啼哭。似乎一下子就明白了很多事情。雖然是這樣，但真正親身證悟的人萬中無一二，錯誤理解的人卻多如恒河沙數。佛陀成道時說：『六年雪山苦修方才成道，打破了從前的鬼眼睛。滿面慚愧不知身在何處，至今仍然害怕見到啟明星。』
福州雪峰大夢德因禪師
作《布袋和尚贊》說：『拄著枴杖挑著布袋行走在紅塵中，到底有什麼事情曾經真正親身見過？業識茫茫沒有根本依據，不知道開口對著什麼人笑。』
金山奇禪師的法嗣
杭州靈隱高原祖泉禪師
舉例說，鏡清禪師在雪峰禪寺一日參加普請（集體勞動）時，雪峰禪師說：『溈山禪師說，見色便見心，還有過錯嗎？』鏡清禪師說：『古人是爲了什麼事？』雪峰禪師說：『雖然是這樣，我想要和你商量。』鏡清禪師說：『如果這樣，不如我挖地去。』祖泉禪師拈出此事說：『雪峰禪師探竿在手，影草隨身。如果不是鏡清禪師參加普請，幾乎要弄得狼藉不堪。』又舉例說，九祖伏䭾密多尊者問八祖佛䭾難提尊者：『父母不是我最親的人，誰才是最親的人？諸佛不是我的道，誰才是最道的？』頌曰：『父母分明不是我最親的人，祖師的肝膽向人傾吐。當下如果能夠親身薦得，優曇花在火中春天開放。』贈送給黃漢嶺的開接待偈說：『路繞著懸崖萬仞之高，行人到這裡感到一場愁。忽然得到一個休息的地方，重疊的關山可以隨意遊歷。』
萬壽觀禪師的法嗣
隆興府（1163-1165）黃龍無門慧開禪師
杭州梁渚人。姓梁。母親姓宋。禮天龍肱和尚受業。在萬壽禪寺參拜月林禪師。月林禪師讓他看『無』字話頭。經過六年也沒有任何領悟之處。於是奮發立志說：『如果去睡覺，就讓我的身體爛掉。』每當睏倦時，就在廊下行走，用頭去撞柱子。一日在法座旁邊，忽然聽到齋鼓的聲音，有所領悟。於是寫了一首偈：『****一'
【English Translation】 English version: 'Self-eye': The first opening of the eyes, a cry of 'Gua!' It seems to understand many things at once. Although this is so, those who truly personally realize it are one or two in ten thousand, but those who misunderstand it are as numerous as the sands of the Ganges. When the Buddha attained enlightenment, he said: 'After six years of asceticism in the Snow Mountains, I finally attained enlightenment, breaking the former ghost eyes. My face is full of shame and I don't know where I am, and I am still afraid of seeing the morning star.'
Zen Master Demeng Deyi of Xuefeng in Fuzhou
Composed a eulogy for the Cloth Bag Monk, saying: 'Carrying a cloth bag on a staff, walking in the red dust, what things have you ever truly seen in person? The karmic consciousness is vast and without fundamental basis, and I don't know who to open my mouth and laugh at.'
Dharma successor of Zen Master Qi of Jinshan
Zen Master Zujuan Gaoyuan of Lingyin Temple in Hangzhou
For example, when Zen Master Jingqing was participating in general labor (collective labor) at Xuefeng Zen Temple one day, Zen Master Xuefeng said: 'Zen Master Weishan said, 'Seeing form is seeing mind,' is there still a fault?' Zen Master Jingqing said: 'What was the purpose of the ancients?' Zen Master Xuefeng said: 'Although this is the case, I want to discuss it with you.' Zen Master Jingqing said: 'If so, I might as well go dig the ground.' Zen Master Zujuan picked up this matter and said: 'Zen Master Xuefeng has a probing pole in his hand, and shadows follow him. If it weren't for Zen Master Jingqing's participation in general labor, it would almost be a mess.' Another example is that the Ninth Ancestor, Venerable Futuomiduo, asked the Eighth Ancestor, Venerable Fotuonantidi: 'Parents are not my closest relatives, who are the closest? The Buddhas are not my path, who is the most path-like?' A verse says: 'Parents are clearly not my closest relatives, the liver and gallbladder of the patriarchs are poured out to people. If you can personally recommend it immediately, the udumbara flower blooms in the spring of fire.' A verse presented to Huang Hanling for opening the reception says: 'The road winds around cliffs ten thousand feet high, and travelers feel a sense of sorrow when they arrive here. Suddenly getting a place to rest, the overlapping passes and mountains can be traveled at will.'
Dharma successor of Zen Master Guan of Wanshou
Zen Master Huikai Wumen of Huanglong in Longxing Prefecture (1163-1165)
A native of Liangzhu, Hangzhou. Surname Liang. Mother's surname is Song. He studied under the tutelage of Monk Tianlonggong. He visited Zen Master Yuelin at Wanshou Zen Temple. Zen Master Yuelin asked him to look at the 'Wu' (無, 'no' or 'nothingness') word topic. After six years, there was no understanding. So he vowed to be determined, saying: 'If I go to sleep, let my body rot.' Whenever he was sleepy, he would walk in the corridor and hit the pillar with his head. One day, next to the Dharma seat, he suddenly heard the sound of the vegetarian drum and had some understanding. So he wrote a verse: '****one'
聲雷。大地群生眼豁開。萬象森羅齊稽首。須彌𨁝跳舞三臺。次日入室欲通所得。林遽曰何處見神見鬼了也。師便喝。林亦喝。師又喝。自此機用吻合。嘉定十一年出世安吉報國。次遷隆興天寧黃龍翠巖蘇之開元靈巖鎮江焦山金陵保寧。淳祐六年奉旨開山護國仁皇寺。上堂。若人識得心。大地無寸土。古人恁么道。黃龍即不然。若人識得心。大地儘是土。上堂。是非長短耳邊風。切莫于中覓異同。要得八風吹不動。放教心地等虛空。慈受老人只解順水張帆。不能逆風把拖。黃龍又且不然。是非都去了。是非里薦取。何故聻。幾度黑風翻大浪。未曾聞道釣舟傾。上堂。三分光陰二早過。懷州牛吃禾。靈臺一點不揩磨。益州馬腹脹。貪生逐日區區去。天下覓醫人。喚不回頭爭柰何。灸豬左膊上。於斯薦得參學事畢。其或未然。拈拄杖。請木上座與諸人說破。卓拄杖下座。上堂。趙州和尚道。南來者與他下載。北來者與他上載。大似世情看冷暖。人面逐高低。慈受和尚道。南來者與他一面笑。北來者與他一面笑。大似歡喜廝殺笑里有刀。若是焦山又且不然。南來者以平常待之。北來者以平常待之。也不瞋也不笑。也無下也無高。何故。清平世界不用幹戈。作朝陽偈曰。寒時急用底物。趁暖著些針線。忽然臘月到來。免致腳忙
手亂。對月偈曰。始見些兒光影。要了末後一段。若是無門拳頭。不打者般鈍漢。師晚年倦于槌拂。庵居西湖之上。參學者猶眾。理宗召入選德殿說法。祈雨感應。敕賜金襕法衣。佛眼之號。
興化府囊山孤峰德秀禪師
福州連江陳氏子。于蘇之寒山祝髮。上堂。舉僧問雪峰如何是第一句。峰良久。僧舉似長生。生曰此是第二句。雪峰令僧問生如何是第一句。生曰蒼天蒼天。師曰。二大老與么淚出痛腸。若是第一句要且未夢見在。忽有人問怡山如何是第一句。只向他道劍去久矣。上堂。舉真凈和尚曰。頭陀石被莓苔裹。擲筆峰遭薜荔纏。羅漢寺里一年度三個行者。歸宗寺里參退喫茶。大眾要會么。聽取一頌。天晴日頭出。雨落地下濕。盡情都說了。只恐信不及。
潭州石霜竹巖妙印禪師
進賢人。族萬氏。受業于龍塘紹曇。遍叩諸方。后抵蘇州萬壽謁月林。一日入室次。林問如何是祖師西來意。師曰老鼠咬破燈盞。林頷之。歷住數剎。后移石霜。作對月看經偈曰。未動舌頭文彩露。五千余卷一時周。若言待月重開卷。敢保驢年未徹頭。師𣆶年筑庵曰紫霞。丞相趙公葵燕居里第。嘗延師問。道寶祐三年八月二十三日示疾。書偈曰。六十九年一場大夢。歸去來兮。珍重珍重。書畢泊然而逝塔于紫
【現代漢語翻譯】 現代漢語譯本： 手忙腳亂。對著月亮說偈語：『剛開始看見一些光影，想要了解最後的一段。如果是沒有門路的拳頭，不打那種遲鈍的人。』 禪師晚年厭倦了說法，在西湖邊隱居，但來參學的人仍然很多。理宗皇帝（南宋，1224-1264）召他到選德殿說法，祈雨得到了應驗，皇帝下令賜給他金襕法衣，並賜號『佛眼』。
興化府囊山孤峰德秀禪師
是福州連江陳氏的兒子，在蘇州的寒山寺剃度出家。上堂說法時，舉了一個例子：有僧人問雪峰禪師什麼是第一句？雪峰禪師沉默了很久。僧人把這件事告訴了長生禪師，長生禪師說『這是第二句』。雪峰禪師讓僧人問長生禪師什麼是第一句，長生禪師說『蒼天蒼天』。德秀禪師說：『這兩位老禪師這樣淚流滿面，真是痛徹心腸。但要說什麼是第一句，恐怕他們還沒夢到呢。』 假如有人問怡山禪師什麼是第一句，我就直接告訴他『劍已經離開很久了』。上堂說法時，又舉了真凈和尚的話：『頭陀石被苔蘚包裹，擲筆峰被薜荔纏繞。羅漢寺里一年只有三個行者，歸宗寺里參禪后就喝茶。』 大家想知道其中的含義嗎？聽我念一首偈語：『天晴了太陽出來，下雨了地上濕潤。所有的事情都說盡了，只怕你們不相信。』
潭州石霜竹巖妙印禪師
是進賢人，姓萬。在龍塘紹曇處學習，廣泛地拜訪各地的禪師。後來到了蘇州萬壽寺拜見月林禪師。有一天，在入室請教的時候，月林禪師問他什麼是祖師西來意？妙印禪師回答說『老鼠咬破燈盞』。月林禪師表示認可。妙印禪師先後住持過幾座寺廟，後來移居到石霜寺。他作了一首對著月亮看經的偈語：『還沒動嘴，文采就顯露出來，五千多卷經書一時讀完。如果說要等到月亮再次出現才打開經書，我敢保證你到驢年也無法徹悟。』 禪師在淳祐（南宋，1241-1252）年間建造了一座庵，叫做紫霞庵。丞相趙葵在自己的府邸里宴請他，曾經邀請禪師前去問道。道寶祐三年（1255）八月二十三日，禪師示現生病，寫下偈語說：『六十九年，只是一場大夢，該回去了。珍重，珍重。』 寫完就安詳地去世了，塔建在紫霞庵。
【English Translation】 English version: In a flurry of activity. He composed a verse to the moon, saying: 'Initially, a glimmer of light and shadow is seen, seeking to understand the final segment. If it's a fist without a path, it won't strike the dull-witted.' In his later years, the Chan master grew weary of lecturing and resided in seclusion by West Lake, yet many still came to study. Emperor Lizong (Southern Song Dynasty, 1224-1264) summoned him to the Xuande Hall to preach, and his prayer for rain was answered. The emperor bestowed upon him a golden kasaya and the title 'Buddha Eye'.
Chan Master Gufeng Dexiu of Nangshan Mountain, Xinghua Prefecture
He was a son of the Chen family from Lianjiang, Fuzhou. He had his head shaved at Hanshan Temple in Suzhou. In an assembly, he cited a monk's question to Xuefeng: 'What is the first phrase?' Xuefeng remained silent for a long time. The monk related this to Changsheng, who said, 'This is the second phrase.' Xuefeng instructed the monk to ask Changsheng what the first phrase was. Changsheng replied, 'Azure sky, azure sky.' The master said, 'These two old masters are so moved that tears stream down their faces, their hearts aching. But as for what the first phrase is, I fear they haven't even dreamt of it.' If someone were to ask Yishan what the first phrase is, I would simply tell him, 'The sword has been gone for a long time.' In an assembly, he also quoted the Venerable Zhenjing: 'The stone of the ascetic is covered in moss, the Pen-throwing Peak is entangled in creeping plants. In Luohan Temple, there are only three practitioners a year; in Guizong Temple, they drink tea after Chan practice.' Do you all want to understand the meaning? Listen to this verse: 'When the sky is clear, the sun comes out; when it rains, the ground gets wet. Everything has been said, but I fear you won't believe it.'
Chan Master Zhuyan Miaoyin of Shishuang, Tanzhou
He was a native of Jinxian, with the surname Wan. He studied under Shaotan of Longtang and widely visited various teachers. Later, he arrived at Wanshou Temple in Suzhou and paid respects to Master Yuelin. One day, during a private interview, Yuelin asked him, 'What is the meaning of the Patriarch's coming from the West?' Miaoyin replied, 'A mouse bites through a lamp.' Yuelin nodded in agreement. Miaoyin successively resided in several temples, later moving to Shishuang Temple. He composed a verse while looking at the scriptures by moonlight: 'Before the tongue moves, literary brilliance is revealed; more than five thousand scrolls are read at once. If you say you'll wait for the moon to rise again before opening the scriptures, I dare say you won't understand until the year of the donkey.' In the Chunyou era (Southern Song Dynasty, 1241-1252), the master built a hermitage called Zixia. Prime Minister Zhao Kui hosted him at his residence and once invited the master to inquire about the Way. In the eighth month, twenty-third day of the third year of Baoyou (1255), the master showed signs of illness and wrote a verse saying: 'Sixty-nine years, just a great dream; it's time to return. Farewell, farewell.' After writing, he passed away peacefully, and a pagoda was built for him at Zixia Hermitage.
霞。
續燈存稿卷第二 卍新續藏第 84 冊 No. 1585 續燈存稿
續燈存稿卷第三
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
臨濟宗
大鑒下第二十世
臥龍先禪師法嗣
杭州徑山無準師範禪師
生於蜀之梓潼。雍氏。九歲依陰平山道欽出家。經書過目成誦。紹熙五年冬登具戒。明年次成都坐夏正法。遇瞎堂高弟堯首座。師請益坐禪之法。堯曰禪是何物坐底是誰。師蒙示誨晝夜體究。一日如廁有省。明年往謁佛照于育王。照問何處人。師曰劍州。照曰帶得劍來么。師隨聲便喝。照笑曰者烏頭子也亂做。久之復至靈隱。時破庵居第一座。同遊石筍庵。庵之道者請益。胡孫子捉不住愿垂開示。庵曰。用捉他作么。如風吹水自然成紋。師侍傍有省。未幾破庵過天童掃塔。師偕往。復拉月石溪同遊臺雁。至瑞巖云巢留師分座。夜夢偉衣冠者持把茅見授。翌日明州清涼專使至。師受請入院。見所謂伽藍神。茅其姓。衣冠與疇昔所夢無異。升堂開法。一香供破庵。三年遷焦山。期年遷雪竇。又三年被敕移育王。又三年嵩少林散席徑山。朝命以師補處。明年寺毀。師逆知其數。不動容經意。是年冬十月有旨召入內廷。上御修政殿
【現代漢語翻譯】 現代漢語譯本
霞。
續燈存稿卷第二 卍新續藏第 84 冊 No. 1585 續燈存稿
續燈存稿卷第三
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
臨濟宗
大鑒下第二十世
臥龍先禪師法嗣
杭州徑山無準師範禪師
生於蜀之梓潼，雍氏。九歲依陰平山道欽出家。經書過目成誦。紹熙五年（1194年）冬登具戒。明年次成都坐夏正法。遇瞎堂高弟堯首座。師請益坐禪之法。堯曰：『禪是何物？坐底是誰？』師蒙示誨晝夜體究。一日如廁有省。明年往謁佛照于育王。照問：『何處人？』師曰：『劍州。』照曰：『帶得劍來么？』師隨聲便喝。照笑曰：『者烏頭子也亂做。』久之復至靈隱。時破庵居第一座。同遊石筍庵。庵之道者請益：『胡孫子捉不住，愿垂開示。』庵曰：『用捉他作么？如風吹水，自然成紋。』師侍傍有省。未幾破庵過天童掃塔。師偕往。復拉月石溪同遊臺雁。至瑞巖云巢留師分座。夜夢偉衣冠者持把茅見授。翌日明州清涼專使至。師受請入院。見所謂伽藍神，茅其姓。衣冠與疇昔所夢無異。升堂開法。一香供破庵。三年遷焦山。期年遷雪竇。又三年被敕移育王。又三年嵩少林散席徑山。朝命以師補處。明年寺毀。師逆知其數。不動容經意。是年冬十月有旨召入內廷。上御修政殿
【English Translation】 English version
Xia.
Continued Lamp Records, Volume 2 卍 New Continued Collection, Volume 84, No. 1585, Continued Lamp Records
Continued Lamp Records, Volume 3
Compiled and Edited by Disciple-Ancestor Shramana Tongwen of Dongwu, Ming Dynasty (1368-1644)
Collected by Layman Shi Pei of Huating, Lize
Linji School
20th Generation from Dajian (Huineng, the Sixth Patriarch)
Dharma Successor of Zen Master Wolong Xian
Zen Master Wuzhun Shifan of Jingshan Monastery, Hangzhou
Born in Zitong, Shu (Sichuan), of the Yong family. At the age of nine, he left home to become a monk under Daoqin of Yinping Mountain. He could recite scriptures after reading them once. In the winter of Shaoxi 5 (1194), he received full ordination. The following year, he practiced the Dharma in Chengdu during the summer retreat. He met the chief seat Yao, a prominent disciple of Xiatang. The master asked about the method of seated meditation. Yao said, 'What is Zen? Who is sitting?' The master received instruction and investigated day and night. One day, he had an awakening while in the toilet. The following year, he went to visit Fozhao at Yuwang Monastery. Fozhao asked, 'Where are you from?' The master said, 'Jianzhou.' Fozhao said, 'Did you bring your sword?' The master immediately shouted. Fozhao laughed and said, 'This blackhead is making a mess.' After a long time, he returned to Lingyin Monastery. At that time, Po'an was the first seat. They traveled together to Shisun Hermitage. The Daoist of the hermitage asked for instruction: 'The monkey mind cannot be caught; I wish you would give guidance.' Po'an said, 'What is the use of catching it? Like wind blowing water, it naturally forms patterns.' The master had an awakening while serving by his side. Not long after, Po'an went to Tiantong Monastery to sweep the stupa. The master went with him. He also pulled Yueshi Creek to travel together to Taiyan. Arriving at Ruiyan Yunchao, he was invited to share the seat. That night, he dreamed of a person in grand attire holding a handful of thatch and giving it to him. The next day, a special envoy from Qingliang in Mingzhou arrived. The master accepted the invitation to enter the monastery. He saw the so-called Sangharama deity, whose surname was Mao (thatch). The attire was no different from what he had dreamed of before. He ascended the hall and opened the Dharma. He offered one incense stick to Po'an. After three years, he moved to Jiaoshan. After one year, he moved to Xuedou. After another three years, he was ordered to move to Yuwang Monastery. After another three years, Song Shaolin dispersed the seat at Jingshan. The court ordered the master to fill the position. The following year, the monastery was destroyed. The master knew the number in advance and remained calm and unconcerned. In the tenth month of that year, there was an imperial decree summoning him to the inner court. The Emperor presided over the Xiuzheng Hall.
引見。師奏對詳明。上為色動。賜金襕僧伽黎。復宣詣慈明殿升座說法。上垂簾而聽。賜佛鑒禪師號。三年寺成。閱六年復毀。而多助云至。不數年復還舊觀。去寺四十里築室百楹。接待雲水。額曰萬年正續。正續西數百步結庵一區為歸藏所。上建重閣。秘藏后先所賜御翰。敞室東西偏奉祖師與先世香火。遇始生日為飯僧佛事以贊冥福。蓋蜀亂。師之先祀遂絕。祠奉以旌孝慕。上聞嘉嘆。僧問。趙州和尚道。三十年前在南方行腳火爐頭有個無賓主話。直至如今無人舉著。此意如何。師曰舌頭拖地。僧曰畢竟如何是無賓主話。師曰言滿天下。僧曰。祇如玄沙聞得乃曰。者老漢腳跟未點地在。又作么生。師曰一坑埋卻。僧曰。可謂焦磚打著連底凍。赤眼撞著火柴頭。師以拄杖劃一劃。上堂。五峰門下百種全無。禪床迫窄堂供蕭疏。腳下踏著底破磚頭碎瓦片。面前撞見底王獦獠李麻胡。恁么薄福住山。真個孤負老胡良久。雖然如是。更點分明。上堂。一夏已滿無事不辦。遂府缽盂。邛州磁碗。上堂。靈山指月。曹溪話月。遞代相傳。證龜成鱉。范上座尋常一張口掛在壁上。今日無端入者行戶。未免拈出多年曆日說似諸人。且要郭大李二鄧四張三知得。江南兩浙春寒秋熱。示眾。若論個事直是省要。柰何諸人自作艱難自作障礙
。所以尋常東廊西廊見諸人和南問訊。山僧便乃低頭相接。其實無他。只要諸人識得長老是西川隆慶府人氏。若也識得。便與諸人打些鄉談說些鄉談。如今且未說你識得長老。且各自知得自家鄉貫也得。淳祐戊申秋師築室明月池上。榜曰退耕。乞老於朝而舊疾適作。三月旦升堂示眾曰。山僧既老且病。無力得與諸人東語西話。今日勉強出來將從前所說不到底。盡情向諸人面前抖擻去也。遂起身抖衣曰。是多少。十五日集兩序區畫後事。親書遺表及遺書十數。言笑如平時。其徒以遺偈為請。乃執筆疾書曰。來時空索索。去也赤條條。更要問端的。天臺有石橋。移頃而逝。停龕二七日。上遣中使降香賜幣。奉全身葬于正續之側。塔曰圓照。
江州云居即庵慈覺禪師
上堂。舉雪峰因閩王問擬欲蓋一所佛殿去時如何。峰曰大王何不蓋取一所空王殿。王曰請師樣子。峰展兩手。雲門曰。一舉四十九。師頌曰。空王殿樣子。雪峰展兩手。添得老韶陽。一舉四十九。總是面南看北斗。贊船子和尚偈曰。三十餘年在藥山。鬼家活計豈能傳。當時不得夾山老。你且柰煩撐破船。舉葉縣省禪師因僧問如何是密用心處。縣曰鬧市裡輥毬子。曰意旨如何。縣曰普請大家看。頌曰。輥毬鬧市大家看。一陣清風吹面寒。定亂不須雙刃
【現代漢語翻譯】 現代漢語譯本：因此，（我）像平常一樣在東廊西廊與各位見面，有人來問候，山僧我便低頭回應。其實沒有別的意思，只是想讓各位知道長老我是西川隆慶府（今四川省境內）人氏。如果能知道這一點，便可以和各位說些家鄉話。如今且不說你們是否認識長老我，且各自知道自己的家鄉在哪裡也好。淳祐戊申年（1248年）秋天，老師在明月池上建造房屋，題名為『退耕』。向朝廷請求告老還鄉，恰逢舊病復發。三月初一升堂向眾人開示說：『山僧我既老又病，沒有力氣和各位東一句西一句地說話了。今天勉強出來，將從前沒有徹底說完的話，盡情地在各位面前抖擻出來。』於是起身抖動衣服說：『是多少？』十五日召集兩序僧眾規劃後事，親自書寫遺表以及遺書十餘篇，言談歡笑如平時。他的弟子們請求他留下遺偈，於是拿起筆快速書寫道：『來時空空蕩蕩，去也赤條條。更要問個究竟，天臺山有石橋。』過了一會兒便去世了。停靈二七（十四）日，皇上派遣中使降香賜予幣帛，將全身葬在正續的旁邊，塔名為圓照。
江州云居即庵慈覺禪師
上堂說法。舉雪峰義存禪師因閩王（王審知）問（他）想要建造一座佛殿，該如何建造。雪峰禪師說：『大王為何不建造一座空王殿（指佛的法身）？』閩王說：『請禪師給出個樣子。』雪峰禪師展開雙手。雲門文偃禪師評論說：『一舉四十九（指雪峰禪師的舉動含義深遠）。』即庵慈覺禪師頌揚道：『空王殿的樣子，雪峰禪師展開雙手。加上老韶陽（指雲門文偃禪師），一舉四十九。總是面朝南看北斗（比喻方向錯誤）。』讚頌船子德誠和尚的偈語說：『三十餘年在藥山（船子德誠禪師隱居的地方），鬼家活計豈能傳（指不正當的謀生手段）。當時如果沒有夾山善會禪師，你且奈煩撐破船（指船子德誠禪師最終被夾山善會禪師點化）。』舉葉縣歸省禪師因僧人問如何是秘密用心之處。葉縣禪師說：『鬧市裡滾球子。』僧人問：『意旨如何？』葉縣禪師說：『普請大家看（請大家來看）。』即庵慈覺禪師頌揚道：『滾球鬧市大家看，一陣清風吹面寒。定亂不須雙刃劍（比喻解決問題不需要激烈的手段）。』
【English Translation】 English version: Therefore, I meet everyone in the east and west corridors as usual, and when someone greets me, I, the mountain monk, respond with a bow. There is really no other meaning, just wanting everyone to know that I, the elder, am from Longqing Prefecture (located in present-day Sichuan Province) in Xichuan. If you can know this, then I can speak some local dialect with you. Now, let's not talk about whether you know me, the elder, it would be good if you each knew where your hometown is. In the autumn of Chunyou wushen year (1248 AD), the teacher built a house on Mingyue Pond and named it 'Retreating to Farming'. He requested to retire to his hometown, and his old illness happened to recur. On the first day of the third month, he ascended the hall and instructed the assembly, saying: 'I, the mountain monk, am both old and sick, and have no strength to talk to you east and west. Today, I reluctantly come out to shake out everything I haven't completely said before in front of you all.' So he got up and shook his clothes, saying: 'How much is it?' On the fifteenth day, he gathered the two orders of monks to plan the funeral arrangements, and personally wrote more than ten memorial tablets and posthumous letters, speaking and laughing as usual. His disciples asked him to leave a posthumous verse, so he picked up a pen and quickly wrote: 'Coming empty-handed, going away naked. If you want to ask the truth, there is a stone bridge in Tiantai.' After a while, he passed away. The coffin was kept for fourteen days, and the emperor sent an envoy to offer incense and bestow coins. The whole body was buried next to Zhengxu, and the pagoda was named Yuanzhao.
Zen Master Ji'an Cijue of Yunju Temple in Jiangzhou
Ascending the hall to preach. He cited Zen Master Xuefeng Yicun because King Min (Wang Shenzhi) asked (him) how to build a Buddhist hall. Zen Master Xuefeng said: 'Why doesn't Your Majesty build a Kongwang Hall (referring to the Dharmakaya of the Buddha)?' King Min said: 'Please give me a model, Zen Master.' Zen Master Xuefeng spread out his hands. Zen Master Yunmen Wenyan commented: 'One action is forty-nine (referring to the profound meaning of Zen Master Xuefeng's action).' Ji'an Cijue praised: 'The appearance of Kongwang Hall, Zen Master Xuefeng spread out his hands. Adding Lao Shaoyang (referring to Zen Master Yunmen Wenyan), one action is forty-nine. Always facing south and looking at the Big Dipper (a metaphor for the wrong direction).' Praising the verse of Boatman De Cheng: 'For more than thirty years in Yaoshan (the place where Boatman De Cheng lived in seclusion), how can the livelihood of the ghost family be passed on (referring to improper means of making a living)? If there was no Zen Master Jiashan Shanhui at that time, you would have to endure breaking the boat (referring to Boatman De Cheng finally being enlightened by Zen Master Jiashan Shanhui).' He cited Zen Master Yexian Guisheng because a monk asked what is the secret place to use the mind. Zen Master Yexian said: 'Rolling a ball in the downtown area.' The monk asked: 'What is the meaning?' Zen Master Yexian said: 'Please everyone watch (please everyone come and see).' Ji'an Cijue praised: 'Rolling the ball in the downtown area for everyone to see, a gust of breeze blows cold on the face. Settling chaos does not require a double-edged sword (a metaphor for solving problems without drastic measures).'
劍。活人何必九還丹。師嘗游云居。夜宿瑤田莊。夢安樂神告曰。師於此山只有一粥之緣。明日午後到山𣆶參罷。會旦過。有二僧相毆。新到例遭擯逐。師竊訝之。后數年云居虛席。州符起師補處。師忻然承命。且徴前夢。至瑤田莊而寂。
明州大慈獨庵道儔禪師
贈製鞋匠偈曰。透底工夫做已圓。須知密處自心傳。腳跟著地隨他轉。踏到驢年也未穿。
杭州靈隱石田法薰禪師
眉山彭氏子。生而慧敏。三四歲時見佛僧即知禮敬。年十六往從丹棱石龍山法寶院智明出家。二十二剃髮受具戒。遂遊方至石霜禮雷遷塔。述偈曰。一念慈容元不隔。何須特地肆乖張。平高就下婆心切。惱得雷公一夜忙。師名由是大著。聞穹窿破庵先禪師道望。遂往叩。庵一見知為法器。室中舉世尊拈華迦葉微笑話。師曰。焦磚打著連底凍。赤眼撞著火柴頭。庵異之。每於日用語默不少假借。師於是決志依棲。與無準范日相激礪。久乃辭去。復遍游諸老門庭。靈隱松源岳凈慈肯堂充華藏遁庵演咸稱賞之。后出世蘇之高峰。次遷寒山。鐘山虛席廟堂奏師補處。寶慶初遷凈慈。端平二年復遷靈隱。上堂。一徑直。二週遮。衲僧會得萬別千差。庭前閑縱目。春盡尚餘華。老胡不合過流沙。拍膝一下便下座。上堂。大道體寬無
【現代漢語翻譯】 現代漢語譯本： 劍（指鋒利的武器）。活人何必九還丹（一種傳說中的仙丹）？師（指禪師）曾經遊歷云居山，夜晚在瑤田莊住宿。夢中安樂神告訴他說：『你與這座山只有一粥的緣分。』第二天午後到山腳下參拜完畢。到了早晨，有兩個僧人互相毆打，新來的人按照慣例遭到驅逐。禪師私下感到驚訝。後來過了幾年，云居山的住持位置空缺，州府發文請禪師去填補。禪師高興地接受了任命，並且想起之前的夢境。到達瑤田莊后圓寂。
明州大慈獨庵道儔禪師
贈送給製鞋匠的偈語說：『透徹的功夫已經做圓滿，要知道秘密之處在於自心的傳承。腳跟著地隨著它轉動，即使踏到驢年（指遙遙無期）也無法穿破。』
杭州靈隱石田法薰禪師
是眉山彭氏的兒子，生來就聰明敏捷。三四歲時見到佛僧就知道行禮。十六歲前往丹棱石龍山法寶院跟隨智明出家。二十二歲剃髮受具足戒。於是遊歷四方，到石霜禮拜雷遷塔。寫了一首偈語說：『一念慈悲的容顏原本沒有間隔，何須特地去肆意乖張。放平高處，遷就低處，婆心（指菩薩心腸）懇切，惱得雷公一夜忙。』禪師的名聲因此大顯。聽說穹窿破庵先禪師的聲望，於是前去拜訪。破庵禪師一見就知道他是法器。在室內舉世尊拈華迦葉微笑的典故。禪師說：『焦磚打著，連水底都凍住了，赤眼（指憤怒的眼睛）撞著，如同火柴頭。』破庵禪師對此感到驚異。常常在日常的言語行動中毫不假借。禪師於是下定決心依附棲息。與無準范互相激勵。很久之後才告辭離去。再次遍游各位老禪師的門庭。靈隱松源岳、凈慈肯堂、華藏遁庵演都稱讚他。後來出世主持蘇州的高峰寺，接著遷往寒山寺。鐘山住持的位置空缺，朝廷上奏請禪師去填補。寶慶初年（1225年）遷往凈慈寺。端平二年（1235年）再次遷往靈隱寺。上堂說法：『一條路直接向前，兩條路迂迴遮擋，衲僧（指僧人）領會了就能明白萬種差別。在庭前悠閒地縱目遠望，春天結束了還留下殘餘的花朵。老胡（指達摩祖師）不應該過流沙（指沙漠）。』拍了一下膝蓋就下座。上堂說法：『大道的本體寬廣無邊……』
【English Translation】 English version: Sword (referring to a sharp weapon). Why would a living person need the Nine-Turn Elixir (a legendary elixir)? The master (referring to the Zen master) once traveled to Yunju Mountain and stayed overnight at Yaotian Village. In a dream, the Anle deity told him: 'You only have a one-congee relationship with this mountain.' The next day, after paying respects at the foot of the mountain in the afternoon. In the morning, two monks were fighting each other, and the newcomer was expelled according to custom. The Zen master was secretly surprised. Several years later, the position of abbot of Yunju Mountain was vacant, and the state government issued a document asking the Zen master to fill it. The Zen master happily accepted the appointment and recalled the previous dream. He passed away after arriving at Yaotian Village.
Zen Master Du'an Daochou of Daci Temple in Mingzhou
The verse presented to the shoemaker says: 'The thorough work has been completed, you must know that the secret lies in the transmission of your own mind. The heel follows it as it turns, even if you step until the Year of the Donkey (referring to indefinitely), you will not wear it through.'
Zen Master Shitian Faxun of Lingyin Temple in Hangzhou
He was the son of the Peng family of Meishan, born intelligent and quick-witted. At the age of three or four, he knew to pay respects when he saw Buddhist monks. At the age of sixteen, he went to Fabao Temple on Shilong Mountain in Danleng to become a monk under Zhiming. At the age of twenty-two, he shaved his head and received the full precepts. Then he traveled around, paying respects to the Lei Qian Pagoda in Shishuang. He wrote a verse saying: 'The compassionate face in one thought is originally without separation, why bother to deliberately act perverse. Leveling the high and accommodating the low, the earnestness of a grandmother's heart (referring to the heart of a Bodhisattva), annoys the Thunder God to be busy all night.' The Zen master's reputation became prominent because of this. Hearing of the reputation of Zen Master Po'an Xian of Qionglong, he went to visit. Po'an Zen Master knew at first sight that he was a vessel of the Dharma. In the room, he cited the story of the World Honored One picking up a flower and Kashyapa smiling. The Zen master said: 'Hitting a burnt brick, even the bottom of the water freezes, hitting an angry eye (referring to an angry eye), it is like a match head.' Po'an Zen Master was surprised by this. He often did not borrow anything in his daily words and actions. The Zen master then resolved to rely on and dwell there. He encouraged each other with Wuzhun Fan. After a long time, he bid farewell and left. He again traveled to the courts of various old Zen masters. Lingyin Songyuan Yue, Jingci Kentang, Huazang Dun'an Yan all praised him. Later, he came out to preside over Gaofeng Temple in Suzhou, and then moved to Hanshan Temple. The position of abbot of Zhongshan was vacant, and the court奏 asked the Zen master to fill it. In the early years of Baoqing (1225 AD), he moved to Jingci Temple. In the second year of Duanping (1235 AD), he moved to Lingyin Temple again. Ascending the hall to preach: 'One road goes straight ahead, two roads detour and block, the monks (referring to monks) who understand can understand the myriad differences. Leisurely gazing in the courtyard, the spring is over and there are still remaining flowers. The old barbarian (referring to Bodhidharma) should not have crossed the quicksand (referring to the desert).' He clapped his knee and stepped down. Ascending the hall to preach: 'The essence of the Great Way is broad and boundless...'
易無難。相頭買帽此土西天。上堂。識得心。山嶽沉。握金成土握土成金。腳前腳后現成行貨。少室峰前交點不過。上堂。石中有玉。沙里無油。德山臨濟未出常流。卻憶寒山子。時臨古渡頭。上堂。見聞覺知行住坐臥。眨上眉毛早已蹉過。赤腳唱山歌。路上無人和。上堂。把定重關。諸人性命在山僧手裡。放開一線。山僧性命在諸人手裡。而今也不把定也不放開。山僧即是諸人諸人即是山僧。三十年後莫道蔣山和泥合水。示眾。劍刃翻身猶是鈍。屋頭問路太無端。楚雞不是丹山鳳。何必臨風刷羽翰。淳祐甲辰三月望示徒曰。但得本莫愁末。喚什麼作本。喚什麼作末。松柏千年青。不入時人意。牡丹一日紅。滿城公子醉。山僧恁么道。若有不肯底。是我同參。弟子師俊繪師像求贊。有曰末後一句分付廚山。眾訝之。先是師嘗建接待院于西溪。曰寶壽。明日忽示疾。又明日退歸寶壽趣辦終焉計。訣眾而逝。窆全身於院后。壽七十五臘五十三。師五遷望剎。閱三十有二年。撙節而足用。審量而計功。雖有大興建。一毫不以幹人。而土木金碧在處成就云。
靈隱岳禪師法嗣
明州天童滅翁天目文禮禪師
杭之臨安人。姓阮氏。家天目山之麓。又號天目云。師生六歲攜籃隨母採桑。俄念攜之者誰邪。遂有出
【現代漢語翻譯】 現代漢語譯本： 易無難。相頭買帽，此土西天。上堂。識得心，山嶽沉。握金成土，握土成金。腳前腳后，現成行貨。少室峰前，交點不過。上堂。石中有玉，沙里無油。德山臨濟，未出常流。卻憶寒山子（指唐代詩人寒山），時臨古渡頭。上堂。見聞覺知，行住坐臥。眨上眉毛，早已蹉過。赤腳唱山歌，路上無人和。上堂。把定重關，諸人性命在山僧手裡。放開一線，山僧性命在諸人手裡。而今也不把定，也不放開。山僧即是諸人，諸人即是山僧。三十年後，莫道蔣山和泥合水。示眾。劍刃翻身猶是鈍，屋頭問路太無端。楚雞不是丹山鳳，何必臨風刷羽翰。淳祐甲辰（1244年）三月望示徒曰：但得本莫愁末，喚什麼作本？喚什麼作末？松柏千年青，不入時人意。牡丹一日紅，滿城公子醉。山僧恁么道，若有不肯底，是我同參。弟子師俊繪師像求贊，有曰末後一句分付廚山，眾訝之。先是師嘗建接待院于西溪，曰寶壽。明日忽示疾，又明日退歸寶壽趣辦終焉計，訣眾而逝，窆全身於院后。壽七十五，臘五十三。師五遷望剎，閱三十有二年，撙節而足用，審量而計功，雖有大興建，一毫不以幹人，而土木金碧在處成就云。
靈隱岳禪師法嗣
明州天童滅翁天目文禮禪師
杭之臨安人，姓阮氏，家天目山之麓，又號天目云。師生六歲攜籃隨母採桑，俄念攜之者誰邪？遂有出
【English Translation】 English version: Easy is not difficult. Buying hats according to faces, this land is the Western Heaven. Ascending the hall. Knowing the mind, mountains and peaks sink. Grasping gold turns into earth, grasping earth turns into gold. Before and after the feet, ready-made goods. Before Shao Shi Peak (referring to Shaoshi Mountain), the intersection is not allowed. Ascending the hall. There is jade in the stone, no oil in the sand. Deshan (referring to the Zen master Deshan Xuanjian) and Linji (referring to the Zen master Linji Yixuan) have not left the ordinary flow. But I remember Hanshanzi (referring to the Tang Dynasty poet Hanshan), who often visited the ancient ferry. Ascending the hall. Seeing, hearing, feeling, and knowing, walking, standing, sitting, and lying down. The blinking of the eyebrows has already been missed. Singing mountain songs barefoot, no one harmonizes on the road. Ascending the hall. Holding the important pass, the lives of all are in the hands of the mountain monk. Releasing a thread, the life of the mountain monk is in the hands of all. Now, neither holding nor releasing. The mountain monk is all of you, and all of you are the mountain monk. Thirty years later, don't say that Jiangshan (referring to Jiangshan Mountain) mixes mud with water. Showing the assembly. Turning the sword's edge is still blunt, asking for directions at the roof is too absurd. The Chu chicken is not a phoenix from Dan Mountain, why bother preening feathers in the wind. In the third month of Chunyou Jia Chen (1244), he told his disciples: If you get the root, don't worry about the branches. What is called the root? What is called the branch? Pine and cypress are green for a thousand years, not in line with the intentions of people of the time. Peonies are red for a day, and the young masters of the city are drunk. The mountain monk says this, if there is anyone who disagrees, they are my fellow practitioners. The disciple Shi Jun painted a portrait of the master and asked for praise, saying that the last sentence was entrusted to Chu Shan, which surprised everyone. Previously, the master had built a reception courtyard in Xixi, called Baoshou. The next day, he suddenly fell ill, and the day after that, he returned to Baoshou to prepare for his final affairs, bid farewell to the assembly and passed away, and his whole body was buried behind the courtyard. He lived to seventy-five, with fifty-three years of monastic life. The master moved to five prestigious temples, spending thirty-two years, being frugal and sufficient, carefully measuring and calculating merit, and although there were great constructions, he did not rely on anyone at all, and the earth, wood, gold, and jade were accomplished everywhere.
A successor of Zen Master Yue of Lingyin Temple
Zen Master Mieweng Tianmu Wenli of Tiantong Temple in Mingzhou
A native of Lin'an, Hangzhou, with the surname Ruan, whose family lived at the foot of Tianmu Mountain, also known as Tianmu Yun. When the master was six years old, he carried a basket with his mother to pick mulberry leaves, and suddenly wondered, 'Who is carrying it?' Thus, he had the intention to leave home.
家志。年十六依真相寺智月剃落。往凈慈參混源。源舉現成公案放汝三十棒話不契。復謁育王。佛照問恁么來者那個是汝主人公。師豁然領旨。一日照問是風動是幡動者僧如何。師曰物見主眼卓豎。照曰不是風動不是幡動甚處見祖師。師曰揭卻腦蓋。照喜其俊邁命典書記。久之返浙西聽一心三觀于上天竺。時松源岳唱道饒之薦福。室中問僧不是風動不是幡動。擬議即棒出。師聞之頓忘知解。遂往見之。蒙印可。得盡其旨。辭去巡禮江淮間祖塔。時浙翁琰主蔣山挽師充立僧首座。嘉定五年約齋張公镃請師開法臨安慧云。一香為松源嗣。次遷溫之能仁。未幾退歸西丘。節齋趙公慕師高行微服過訪。師亦不問其姓名與語終日而去。翌日奏請師住持凈慈。室中每舉南山筀筍東海烏鱡話。學者擬議師便打。莫有湊泊之者。后遷福泉。升住天童。上堂。法不孤起仗境方生。境既不生法從何立。龍湫瀉千尺瀑布且不是。境雁峰聳萬丈高寒且不是法。明眼衲僧到者里合作么生。直饒倜儻分明。山僧棒折。也未放在。何故。殺人刀活人劍。上堂。事事無礙。青山掩映斜陽外。法法無差。櫩前古木鬧群鴉。君不見。太原孚上座走天涯。揚州五更聞畫角。吹斷落梅華。直至如今未到家。上堂。舉楞嚴經諸可還者自然非汝不汝還者非汝而誰。頌
曰。不汝還兮復是誰。殘紅流在釣魚磯。日斜風定無人掃。燕子銜將水際飛。冬至上堂。黃鐘才起時。九數從頭數。相將幽谷鶯啼。次第雕樑燕語。田父祭勾芒。叢祠敲社鼓。農父狎牛郎。村姑教蠶婦。光陰老盡世間人。冬至寒食一百五。宏智禪師忌上堂。夜明簾外。寶鑑堂前。元無兼帶。豈有偏圓。正恁么時。畢竟誰居正位。古渡無人霜月冷。蘆華風靜鷺鷥眠。上堂。長頸鳥。喬林不棲橫飛天外。穴鼻牛。山田耕了直上峰頭。天下衲僧仰望不及。何故。嘉州打大象。上堂。投子和尚道。迎之不見其首。隨之罔眺其後。大似徐六擔板。天童則不然。仰之彌高。俯察非遙。橫塘宿鷺斜飛起。幾隻銀瓶掛樹腰。上堂。眾生本不曾迷。夜闌雞向五更啼。諸佛本不曾悟。秋清雁度長空去。拍膝一下。西窗昨夜月華明。淳飆已到梧桐樹。元宵上堂。昨夜摩騰法師遍點蓮燈助佛光明。直得善信真人失卻光彩。太白龍王出來道。我從龍種上尊王佛時住此山。未聞有者個訊息。於是空中打個閃電。變作滿天黑風暴雨。還委悉么。我見燈明佛本光瑞如此。僧問牛頭未見四祖時如何。師曰牛頭。曰見后如何。師曰牛頭牛頭。僧問和尚見佛照時如何。師曰石中有玉。曰見松源后如何。師曰沙里無油。有來上座入方丈曰某甲有狀告投和尚。師曰
【現代漢語翻譯】 說：『不是你歸還，又是誰呢？殘落的紅花飄落在釣魚的石灘上。太陽西斜，風也停了，沒有人打掃，燕子銜著它飛向水邊。』 冬至上堂說法：當黃鐘音律剛剛響起的時候，從頭開始數九，預示著春天即將來臨，幽深的山谷里將傳來黃鶯的啼叫，雕樑畫棟上燕子呢喃。農夫祭祀句芒（春神），在村邊的祠堂里敲打著社鼓。農夫親近牛郎星，村姑教導養蠶的婦女。時光飛逝，世間的人們漸漸老去，從冬至到寒食節只有一百零五天。 宏智禪師忌日上堂說法：在夜明簾外，寶鑑堂前，原本就沒有兼帶，哪裡會有偏頗和圓滿呢？正在這個時候，究竟誰佔據著正位呢？古老的渡口空無一人，霜月寒冷，蘆葦花在靜止的風中搖曳，白鷺安眠。 上堂說法：長頸鳥，不在高大的樹林里棲息，而是橫飛天外；穴鼻牛，在田地裡耕作完畢，直接登上山峰。天下的僧人都仰望不及。為什麼呢？就像嘉州打大象一樣，力量懸殊。 上堂說法：投子和尚說：『迎面而來，看不見它的頭；跟隨其後，無法看到它的尾。』很像徐六用肩挑著門板。天童卻不這樣認為，仰望它，更加高大；俯視它，並不遙遠。橫塘棲息的白鷺斜著飛起，幾隻銀瓶掛在樹腰間。 上堂說法：眾生本來就沒有迷惑，夜深時雞向五更啼叫；諸佛本來就沒有覺悟，秋高氣爽時大雁飛過長空。』拍了一下膝蓋，『昨夜西窗的月色明亮，清涼的風已經吹到了梧桐樹。』 元宵節上堂說法：昨夜摩騰法師到處點燃蓮花燈，幫助佛陀增添光明，以至於善信真人都失去了光彩。太白龍王出來說：『我從龍種上尊王佛（過去佛名）時就住在這座山裡，從未聽說過這樣的訊息。』於是空中打了個閃電，變成滿天黑風暴雨。還明白嗎？我見燈明佛（過去佛名）的本光瑞相就是如此。 有僧人問：『未見到牛頭（法融禪師）四祖（道信禪師）時如何？』 師父說：『牛頭。』 僧人問：『見到之後又如何？』 師父說：『牛頭還是牛頭。』 僧人問：『和尚您見到佛照禪師時如何？』 師父說：『石頭裡有玉。』 僧人問：『見到松源禪師后又如何？』 師父說：『沙子里沒有油。』 有來上座進入方丈室說：『某甲有狀要告投和尚。』 師父說：
【English Translation】 Said: 'If you don't return it, then who will? The remaining red petals drift onto the fishing rock. The sun sets, the wind stills, and no one sweeps them away; swallows carry them to fly near the water's edge.' Winter Solstice Dharma talk: When the Huangzhong (a musical tone) just begins, count the nine cycles from the beginning, foretelling the coming of spring, and the oriole's song will be heard in the secluded valley, and swallows will murmur on the carved beams and painted rafters. Farmers sacrifice to Gou Mang (the god of spring), and beat the community drum in the village shrine. Farmers are close to the Cowherd star, and village girls teach silkworm-raising women. Time flies, and people in the world grow old, from the Winter Solstice to the Cold Food Festival is only one hundred and five days. Zen Master Hongzhi's Memorial Day Dharma talk: Outside the Night-Bright Screen, in front of the Treasure Mirror Hall, there was originally no combination, how could there be partiality and completeness? At this very moment, who is it that occupies the correct position? The ancient ferry is deserted, the frosty moon is cold, the reed flowers sway in the still wind, and the egrets sleep peacefully. Dharma talk: The long-necked bird does not perch in the tall forest, but flies horizontally beyond the sky; the hole-nosed ox, after plowing the fields, goes straight to the mountain peak. The monks of the world cannot reach it by looking up. Why? It's like hitting an elephant in Jia Zhou, the strength is too different. Dharma talk: Zen Master Touzi said: 'Facing it, you cannot see its head; following it, you cannot see its tail.' It's very much like Xu Liu carrying a door panel on his shoulder. But Tiantong doesn't think so, looking up at it, it is even taller; looking down at it, it is not far away. The egrets resting in Hengtang fly up diagonally, and several silver bottles hang on the waist of the tree. Dharma talk: Sentient beings were never deluded, at night the rooster crows at the fifth watch; Buddhas were never enlightened, in the clear autumn geese fly across the sky.' He clapped his knee once, 'Last night the moonlight was bright in the west window, and the cool breeze has already reached the parasol tree.' Lantern Festival Dharma talk: Last night, Dharma Master Moteng lit lotus lanterns everywhere, helping the Buddha to increase his light, so that the faithful believers lost their brilliance. The Dragon King of Taibai came out and said: 'I have lived in this mountain since the time of the Buddha Dragon-Seed-Supreme-King (a past Buddha), and I have never heard of such news.' Then a flash of lightning struck in the air, turning into a sky full of black wind and rain. Do you understand? I saw the original light and auspicious appearance of the Buddha Dipamkara (a past Buddha) like this. A monk asked: 'What was it like before seeing Niu-tou (Fazong Zen Master) the Fourth Patriarch (Daoxin Zen Master)?' The master said: 'Niu-tou.' The monk asked: 'What is it like after seeing him?' The master said: 'Niu-tou is still Niu-tou.' A monk asked: 'What was it like when the abbot saw Zen Master Fozhao?' The master said: 'There is jade in the stone.' The monk asked: 'What was it like after seeing Zen Master Songyuan?' The master said: 'There is no oil in the sand.' A senior monk entered the abbot's room and said: 'I have a complaint to make to the abbot.' The master said:
對頭在那裡。來曰和尚便是。師曰老僧與汝有甚麼冤仇。來無語。師捉住曰冤家冤家。新到相看師問汝名甚麼。僧曰智虎。師退身作怕勢。僧擬議。師便歸方丈。僧問。觀方知彼去去者不至方。意旨如何。師曰前不構村后不迭店。佛光法照首依師于梁渚。師令往下竺參北峰印公示偈曰。送子參尋有鷲山。諸方多是落前三。自從開異歸同后。圓旨於今亦倦譚。揀境分明妙藥方。余之分別更須忘。𣆶風吹落殘紅片。休向枝頭覓舊香。叢林至今傳誦。師尤邃于易。干淳諸儒大闡道學。師與之遊。直示心法。朱晦庵問毋不敬。師叉手示之。楊慈湖問不欺之力。師答以偈曰。此力分明在不欺。不欺能有幾人知。要明象兔全提句。看取升階正笏時。其曉人類如此。師所閱五剎。通不過八九年。而得閑之歲月多逍遙于梁渚之西丘。群衲參叩無異領眾時也。將入寂謂侍者曰。誰與我造個無縫塔。者曰請師塔樣。師良久曰盡力畫不出。遂怡然脫去。阇維弟子收舍利並遺骨祔葬于應庵塔左。壽八十四臘六十八。
溫州江心石巖希璉禪師
潮陽馬氏子。上堂。舉廣慧璉禪師與秘監楊公大年夜話次。慧曰秘監曾與甚人道話來。公曰某曾問云巖諒監寺。兩個大蟲相咬時如何。諒曰一合相。某曰我祇管看未審恁么道。還得么。慧曰者里
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『對頭（指與自己作對的人，或指所要解決的問題）在哪裡？』 師父回答說：『來日和尚便是。』 師父又問：『老僧與你有什麼冤仇？』 僧人無語。 師父捉住他說：『冤家冤家。』 新來的僧人前來拜見，師父問：『你叫什麼名字？』 僧人回答：『智虎。』 師父退後一步，做出害怕的樣子。 僧人猶豫不決。 師父便回方丈了。 僧人問道：『觀方知彼去去者不至方（觀察一方可知他方，離去者不會到達），意旨如何？』 師父說：『前不構村后不迭店（前面沒有村莊，後面沒有店舖）。』 佛光法照（僧人名）最初在梁渚依止師父。 師父讓他去往下竺參訪北峰印公示的偈語，偈語說：『送子參尋有鷲山（送你參訪好像有鷲山），諸方多是落前三（各處說法大多落於前三句）。自從開異歸同后（自從開示差異歸於相同后），圓旨於今亦倦譚（圓滿的旨意如今也懶得談了）。揀境分明妙藥方（選擇境界分明是妙藥良方），余之分別更須忘（其餘的分別更要忘記）。𣆶風吹落殘紅片（𣆶風吹落殘餘的紅花瓣），休向枝頭覓舊香（不要在樹枝上尋找舊日的香味）。』 叢林至今傳誦。 師父尤其精通《易經》。幹道、淳熙年間（1165-1189）的諸位儒士大力闡發道學，師父與他們交往，直接開示心法。 朱晦庵（朱熹）問『毋不敬』，師父叉手（佛教的一種禮儀）向他示意。 楊慈湖問『不欺之力』，師父用偈語回答說：『此力分明在不欺（這種力量分明在於不欺騙），不欺能有幾人知（不欺騙能有幾人知道）。要明象兔全提句（要明白象和兔全都提起的句子），看取升階正笏時（看看走上臺階手持笏板的時候）。』 他曉諭人類就是這樣。 師父所住持的五座寺廟，通常不會超過***。 而他得到空閑的歲月，大多在梁渚的西丘逍遙自在，眾僧參拜請教，與他領眾時沒有什麼不同。 將要圓寂時，他對侍者說：『誰為我造個無縫塔？』 侍者說：『請師父給出塔的樣式。』 師父沉默良久說：『盡力也畫不出來。』 於是安詳地去世了。 火化后，弟子們收集了他的舍利和遺骨，附葬在應庵塔的左邊，享年八十四歲，僧臘六十八年。
溫州江心石巖希璉禪師
是潮陽馬氏的兒子。上堂時，舉了廣慧璉禪師與秘監楊公大年夜話的事情。 廣慧說：『秘監曾經與什麼人談話來？』 楊公說：『我曾經問云巖諒監寺，兩個大蟲（老虎）相咬時如何？』 諒回答說：『一合相（一體的現象）。』 我說：『我只管看，不知道這樣說，可以嗎？』 廣慧說：『這裡……』
【English Translation】 English version: A monk asked: 'Where is the adversary (referring to the opponent or the problem to be solved)?' The master replied: 'The monk of tomorrow is the one.' The master further asked: 'What grievance do I, the old monk, have with you?' The monk was speechless. The master grabbed him and said: 'Foe, foe.' A newly arrived monk came to pay respects, and the master asked: 'What is your name?' The monk replied: 'Zhihu (Wisdom Tiger).' The master stepped back, feigning fear. The monk hesitated. The master then returned to his abbot's quarters. The monk asked: 'Observing one direction, one knows the other; the one who departs does not arrive. What is the meaning of this?' The master said: 'Ahead, there is no village to build; behind, there is no shop to reach.' Foguang Fazhao (name of a monk) initially followed the master at Liangzhu. The master instructed him to visit Beifeng Yin's verse at Lower Tianzhu, which said: 'Sending you to seek, there is Vulture Peak; the teachings of various places mostly fall into the first three phrases. Since opening up differences and returning to sameness, I am now weary of discussing the complete meaning. Clearly discerning the realm is a wonderful medicine; further distinctions must be forgotten. The whirlwind blows down the remaining red petals; do not seek the old fragrance on the branches.' The monastic community still recites it to this day. The master was particularly proficient in the Book of Changes (I Ching). During the Gan Dao (1165-1173) and Chunxi (1174-1189) eras, the scholars greatly expounded the study of Dao, and the master associated with them, directly revealing the mind-dharma. Zhu Hui'an (Zhu Xi) asked about 'unfailing reverence,' and the master gestured to him with clasped hands (a Buddhist gesture). Yang Cihu asked about the 'power of non-deception,' and the master replied with a verse: 'This power is clearly in non-deception; how many know non-deception? To understand the complete phrase of the elephant and the rabbit, look at the time of ascending the steps, holding the tablet upright.' This is how he enlightened people. The five monasteries that the master resided in usually did not exceed ***. And he spent his free years mostly leisurely at the West Hill of Liangzhu, where monks came to visit and seek instruction, no different from when he led the community. When he was about to pass away, he said to his attendant: 'Who will build me a seamless stupa?' The attendant said: 'Please, Master, give the design of the stupa.' The master was silent for a long time and said: 'I cannot draw it even if I try my best.' Then he passed away peacefully. After cremation, the disciples collected his relics and remains, and buried them to the left of Ying'an Pagoda. He lived to be eighty-four years old, with sixty-eight years as a monk.
Zen Master Xilian of Shiyan, Jiangxin, Wenzhou
Was the son of the Ma family of Chaoyang. During an assembly, he cited the story of Zen Master Guanghui Lian talking with Secretary Yang Gong Danian. Guanghui said: 'Secretary, who have you been talking to?' Yang Gong said: 'I once asked Supervisor Yunyan Liang, what happens when two big worms (tigers) bite each other?' Liang replied: 'A single unified appearance.' I said: 'I just watch, I don't know if saying it like that is okay?' Guanghui said: 'Here...'
則不然。公曰請和尚別一轉語。慧以手作拽鼻勢曰者畜生更𨁝跳在。公于言下脫然無疑。述偈曰。八角磨盤空里走。金毛師子變作狗。擬欲將身北斗藏。應須合掌南辰后。師曰。內翰攀南辰倚北斗。廣慧轉天關翻地軸。寥寥千古許誰知。斷絃須是鸞膠續。僧問。昔日佛照光禪師因宋孝宗宣問。釋迦佛入山六年所成何事。光曰將謂陛下忘卻。此意如何。師答以頌曰。大根大器大熏修。瞥轉機輪向上頭。萬億斯年惟一佛。雪山元不隔龍樓。
臺州瑞巖云巢巖禪師
作經題[米-木+八]字偈曰。以字不成八字非。當陽拈起大家知。釋迦老子舌無骨。黃葉將來嚇小兒。頌靈云見桃華話曰。三月桃華爛熳紅。靈云打失主人翁。隨邪逐惡玄沙老。半是真情半脫空。
華藏無礙覺通禪師
青苗會上堂。破一微塵出大經。鳶飛魚躍更分明。不將眼看將心看。已是重敲火里冰。淹黑豆。昧平生。直須劫外話豐登。繰成白雪桑重綠。割盡黃云稻正青。
杭州凈慈谷源道禪師
舉丹霞然初參石頭刬佛殿前草公案。頌曰。石頭刬草驗英豪。懵懂丹霞眼不高。若解轉身行活路。至今應不累兒曹。
湖州道場北海悟心禪師
舉黃檗在鹽官殿上禮佛次。時唐宣宗為沙彌問曰。不著佛求不著法求不
【現代漢語翻譯】 則不然。蘇軾說：『請和尚另外說一句。』慧開禪師用手作拽鼻子的姿勢說：『這個畜生更加蹦跳了。』蘇軾聽了這話，頓時毫無疑問。於是作偈說：『八角磨盤在空中運轉，金毛獅子變成了狗。想要把身藏到北斗星那裡，應該合掌在南辰星之後。』慧開禪師說：『蘇軾你攀附南辰星，依靠北斗星，廣慧禪師你轉動天關，翻轉地軸，這空曠悠遠的千古又有誰知道呢？斷了的琴絃必須用鸞膠來續接。』有僧人問：『過去佛照光禪師因為宋孝宗（1162-1189）詢問，釋迦牟尼佛入山六年成就了什麼事？』光禪師說：『還以為陛下忘記了。』這意思如何？慧開禪師用頌回答說：『大根器，大器量，大熏修，稍微轉動輪盤向上。萬億年只有一佛，雪山原本不隔著龍樓。』
臺州瑞巖云巢巖禪師
作經題[米-木+八]字偈說：『以字不成，八字非。當陽拈起大家知。釋迦老子舌無骨，黃葉將來嚇小兒。』頌靈云見桃花的話說：『三月桃花爛漫紅，靈云打失主人翁。隨邪逐惡玄沙老，半是真情半脫空。』
華藏無礙覺通禪師
青苗會上堂。破一微塵出大經，鳶飛魚躍更分明。不將眼看將心看，已是重敲火里冰。淹黑豆，昧平生。直須劫外話豐登。繰成白雪桑重綠，割盡黃云稻正青。
杭州凈慈谷源道禪師
舉丹霞天然禪師最初參拜石頭禪師時，石頭禪師鏟佛殿前草的公案。頌曰：『石頭剷草驗英豪，懵懂丹霞眼不高。若解轉身行活路，至今應不累兒曹。』
湖州道場北海悟心禪師
舉黃檗禪師在鹽官殿上禮佛時，當時唐宣宗（846-859）為沙彌，問道：『不著佛求，不著法求，不
【English Translation】 Otherwise. Su Shi said, 'Please, venerable monk, offer another phrase.' Huikai Zen master made a gesture of pulling his nose and said, 'This animal is jumping around even more.' Upon hearing this, Su Shi was instantly without doubt. He then composed a verse saying: 'The octagonal millstone runs in the empty sky, the golden-haired lion transforms into a dog. If you intend to hide yourself in the Big Dipper, you should join your palms behind the Southern Star.' The Zen master Huikai said, 'Su Shi, you cling to the Southern Star and rely on the Big Dipper. Guanghui Zen master, you turn the heavenly gate and overturn the earth's axis. Who knows this vast and distant antiquity? A broken string must be mended with luan glue.' A monk asked, 'In the past, Zen Master Fozhao Guang was questioned by Emperor Xiaozong of Song (1162-1189): What did Shakyamuni Buddha accomplish in the six years he spent in the mountains?' Guang Zen master said, 'I thought Your Majesty had forgotten.' What is the meaning of this? Huikai Zen master answered with a verse: 'Great roots, great capacity, great cultivation, slightly turn the wheel upwards. For trillions of years, there is only one Buddha, the Snow Mountain is originally not separated from the Dragon Pavilion.'
Zen Master Yun Chao Yan of Ruiyan, Taizhou
Composed a verse on the title of a sutra [米-木+八]: 'The character 'yi' is not complete, the character 'ba' is not correct. When raised in the open, everyone knows. Shakyamuni Buddha's tongue has no bones, using yellow leaves to scare children.' A verse on Lingyun's seeing the peach blossoms: 'In the third month, the peach blossoms are in full bloom, Lingyun lost his master. Following evil and pursuing wickedness, old Xuan Sha is half true and half empty.'
Zen Master Wugai Juetong of Huazang
Ascending the hall at the Green Sprout Assembly. Breaking a tiny dust reveals a great sutra, kites flying and fish leaping are even more distinct. Not looking with the eyes but looking with the mind is already like striking ice in fire again. Soaking black beans obscures a lifetime. One must speak of abundance beyond kalpas. Reeling white snow, the mulberry is green again, cutting away yellow clouds, the rice is green.
Zen Master Guyuan Dao of Jingci, Hangzhou
Raising the case of Danxia Ran initially visiting Stone and Stone mowing the grass in front of the Buddha hall. A verse says: 'Stone mowing the grass tests heroes, the ignorant Danxia's eyes are not high. If you understand how to turn around and walk a lively path, you would not burden your descendants to this day.'
Zen Master Wuxin of Beihai Daocheng, Huzhou
Raising the case of Huangbo paying respects to the Buddha in the Yanguan hall, when Emperor Xuanzong of Tang (846-859) was a novice monk, he asked: 'Not seeking the Buddha, not seeking the Dharma, not
著僧求。長老禮拜當何所求。檗曰。不著佛求不著法求不著僧求。常禮如是事。彌曰用禮何為。檗便掌。彌曰太粗生。檗曰者里是什麼所在說粗說細。隨後又掌。頌曰。曾施三掌觸君王。佛法何曾有寸長。粗行沙門封斷際。至今無地著慚惶。舉唐文宗蛤蜊因緣。頌曰。合水和泥底事忙。被渠點破大乖張。雖然契得君王意。爭奈全身入鑊湯。
明州雪竇大歇仲謙禪師
義烏應氏子。幼見傅大士心王銘矢志出家。初參息庵。庵器而抑之曰。汝儒者習氣不除。焉能學道。要到大休大歇田地如木偶人去。師蒙激發益自奮勵。朝夕孳孳不懈。一日忽然有省。遂以大歇自名。后依松源岳。一日室中舉秘魔擎叉話。師豁然大悟。上堂。舉應庵和尚問密庵如何是正法眼。密曰破沙盆。頌曰。白玉琢成泥彈子。黃金鑄就鐵崑崙。千年滯貨無人買。未免如今累子孫。送維那偈曰。興化當年打克賓。叢林千載話猶存。云黃有棒且高閣。只么煎茶送出門。
諾庵肇禪師
舉松源示眾曰。明眼衲僧因甚打失鼻孔。有賊無贓。[○@●]頌曰。殺人一萬損三千。獨弄單提機不全。萬頃滄波明月夜。一聲短笛釣魚船。題二祖贊曰。覓心無處自欺謾。甘受齊腰深雪寒。三拜起來依位立。誰知遍界是波瀾。華亭懷古偈曰。活計都
【現代漢語翻譯】 現代漢語譯本： 著僧求。長老禮拜當何所求？檗（音bò，人名）曰：『不著佛求，不著法求，不著僧求，常禮如是事。』彌（人名）曰：『用禮何為？』檗便掌。彌曰：『太粗生。』檗曰：『者里是什麼所在，說粗說細？』隨後又掌。頌曰：『曾施三掌觸君王（唐文宗）。佛法何曾有寸長？粗行沙門封斷際，至今無地著慚惶。』舉唐文宗蛤蜊因緣。頌曰：『合水和泥底事忙，被渠點破大乖張。雖然契得君王意，爭奈全身入鑊湯。』
明州雪竇大歇仲謙禪師
義烏應氏子。幼見傅大士（南北朝時期著名居士）《心王銘》矢志出家。初參息庵（人名）。庵器而抑之曰：『汝儒者習氣不除，焉能學道？要到大休大歇田地，如木偶人去。』師蒙激發益自奮勵，朝夕孳孳不懈。一日忽然有省，遂以大歇自名。后依松源岳（人名）。一日室中舉秘魔（佛教護法神）擎叉話。師豁然大悟。上堂。舉應庵和尚問密庵（人名）：『如何是正法眼？』密曰：『破沙盆。』頌曰：『白玉琢成泥彈子，黃金鑄就鐵崑崙。千年滯貨無人買，未免如今累子孫。』送維那偈曰：『興化（人名）當年打克賓（人名），叢林千載話猶存。云黃有棒且高閣，只么煎茶送出門。』
諾庵肇禪師
舉松源示眾曰：『明眼衲僧因甚打失鼻孔？有賊無贓。』[○@●]頌曰：『殺人一萬損三千，獨弄單提機不全。萬頃滄波明月夜，一聲短笛釣魚船。』題二祖贊曰：『覓心無處自欺謾，甘受齊腰深雪寒。三拜起來依位立，誰知遍界是波瀾。』華亭懷古偈曰：『活計都』
【English Translation】 English version: A monk asked, 'What does the elder seek when he prostrates?' Bo (name) said, 'I seek nothing in the Buddha, nothing in the Dharma, nothing in the Sangha. I constantly prostrate to such a matter.' Mi (name) said, 'What is the use of prostrating?' Bo then slapped him. Mi said, 'Too rough!' Bo said, 'What kind of place is this, talking about rough and fine?' Then he slapped him again. A verse says, 'Once he gave three slaps that touched the king (Emperor Wenzong of Tang Dynasty, 827-840 AD). How much has the Buddha-dharma grown? This rough-acting Shramana (Buddhist monk) seals off the boundary, leaving no place for shame and regret.' He brings up the story of Emperor Wenzong and the clam. A verse says, 'Mixing water and mud, what a busy affair! He was exposed by the other, a great blunder. Although he pleased the king's mind, how can he escape entering the boiling cauldron?'
Zen Master Daxie Zhongqian of Xuedou in Mingzhou
He was a son of the Ying family in Yiwu. As a child, he saw Fu Daishi's (a famous lay Buddhist during the Northern and Southern Dynasties, 497-569 AD) 'Mind King Inscription' and vowed to leave home. He first visited Xi'an (name). Xi'an valued him but suppressed him, saying, 'If you do not get rid of your Confucian habits, how can you learn the Way? You must reach the state of great rest and great cessation, like a wooden puppet.' The master was inspired and became more diligent, striving tirelessly day and night. One day, he suddenly had an awakening and named himself Daxie (Great Cessation). Later, he relied on Songyuan Yue (name). One day, in the room, he brought up the story of the Secret Demon (a Dharma protector in Buddhism) holding up a trident. The master suddenly had a great enlightenment. He ascended the hall and brought up the story of Abbot Ying'an asking Mi'an (name), 'What is the eye of the true Dharma?' Mi replied, 'A broken sand basin.' A verse says, 'White jade carved into mud pellets, gold cast into iron Kunlun. A thousand-year-old unsold item, inevitably burdening descendants today.' A verse sending off the director says, 'Xinghua (name) hit Kebin (name) in those years, the story still remains in the monastery after a thousand years. Yunhuang has a stick, so let it be put up high, just brew tea and send him out the door.'
Zen Master Nuo'an Zhao
He brought up Songyuan's instruction to the assembly, saying, 'Why did the clear-eyed monk lose his nose? There is a thief but no stolen goods.' [○@●] A verse says, 'Killing ten thousand harms three thousand, playing alone and lifting up is not complete. On the vast blue waves, a bright moon night, the sound of a short flute, a fishing boat.' Inscription on a eulogy for the Second Patriarch (Huike, 487-593 AD) says, 'Searching for the mind nowhere, deceiving oneself in vain, willingly enduring the deep snow that reaches the waist. After three bows, he stands in his place, who knows that the entire realm is waves.' A nostalgic verse for Huating says, 'Livelihood all'
盧一釣舟。錦鱗入手便抽頭。我來不睹師親訓。柳岸依依蘸碧流。
湖州道場運庵普巖禪師
題趙州像贊曰。無端提起七斤衫。多少禪人著意參。盡向青州做窠窟。不知春色在江南。舉洞山冬夜吃果子公案。頌曰。洞山玷辱家風。首座埋沒自己。雙雙繡出鴛鴦。千古扶持不起。
蘇州虎丘蒺藜曇禪師
初住四明延慶。遷蘇之穹窿震澤普濟鎮江甘露真州長蘆。后至虎丘。上堂。舉僧問香林如何是衲衣下事。林曰臘月火燒山。師曰。兔子何曾離得窟。若有人問延慶如何是衲衣下事。只對他道。就船買得魚偏美。踏雪沽來酒倍香。上堂。唸唸釋迦出世。時時彌勒下生。頓超天地未分之前。不歷階梯掀翻寶所。便恁么去。可以開無量法門。可以演百千妙義。驀拈拄杖卓一下。無量法門百千妙義盡曏者里百雜碎了也。還知虎丘落處么。靠拄杖。祖禰不了。殃及兒孫。頌靈云見桃華話曰。三月桃華是處開。靈云雙眼盡塵埃。謝郎重整釣鰲手。未免將身一處埋。
臺州瑞巖少室光睦禪師
上堂。舉曹山霞禪師因僧侍立次。山曰道者可煞熱。曰是。山曰祇如熱向甚麼處迴避。曰向鑊湯爐炭里迴避。山曰祇如鑊湯爐炭里又作么生迴避。曰眾苦不能到。師頌曰。瞎卻頂門三隻眼。鑊湯爐炭里優遊。若
言眾苦不能到。端的何曾有地頭。題四祖像贊曰。破頭峰頂紫雲飛。三卻天書老翠微。滯貨雖然無用處。不應分付小孩兒。
鎮江府金山掩室善開禪師
上堂。舉密庵破沙盆話。頌曰。法眼拈來早自謾。無端錯對破沙盆。而今遍界難遮掩。殃害叢林及子孫。
明州雪竇無相范禪師
上堂。舉趙州和尚曰。才有是非紛然失心。還有答話分也無。僧舉似洛浦。浦扣齒。又舉似云居。居曰何必。僧回舉似趙州。州曰南方大有人喪身失命。僧曰請和尚舉。趙州方舉前話。僧指旁僧曰者個師僧吃卻飯了作恁么語話。師頌曰。坐底見立底。立底見坐底。咄哉老趙州。白日眼見鬼。
秘監陸游居士
字務觀。號放翁。山陰人。嘗謁松源和尚于靈隱。從容問曰心傳之學可得聞乎。源曰既是心傳豈從聞得。士點首默契。呈偈曰。幾度驅車入帝京。逢僧一例眼雙青。今朝始見宗門別。說有言無要眼聽。
薦福生禪師法嗣
杭州徑山癡絕道沖禪師
武信長江荀氏子。母郭。生而豐上短下。資性絕人。稍長以進士業應詔不利。遂于梓州妙音院從修證受業。游成都講肆習經論。紹熙壬子出峽迴翔荊楚間。時松源岳唱道于饒之薦福。師往謁。以歲饑不受。會曹源生出世妙果。師造見。聆入
【現代漢語翻譯】 現代漢語譯本 言說種種苦難都無法到達的境地，究竟哪裡才是有個著落的地方呢？題四祖（指道信，生活于隋末唐初(580-651)）像贊說：『破頭峰頂紫雲飛，三卻天書老翠微。滯貨雖然無用處，不應分付小孩兒。』
鎮江府金山掩室善開禪師
上堂說法。舉密庵禪師打碎沙盆的話頭。頌詞說：『法眼禪師拈出這公案早就自欺了，無端端地用打破沙盆來應對。如今這件事遍滿世界難以遮掩，禍害叢林甚至殃及子孫。』
明州雪竇無相范禪師
上堂說法。舉趙州（指趙州從諗，生活于唐(605-897)）和尚說：『才有了是非之念，就紛亂失卻本心。還有答話的餘地嗎？』有僧人將這話請教洛浦禪師，洛浦禪師只是扣齒。又將這話請教云居禪師，云居禪師說『何必呢？』僧人回來將這些告訴趙州和尚，趙州和尚說：『南方大有人因此喪身失命。』僧人說：『請和尚您來說說看。』趙州和尚剛要說之前的話，僧人指著旁邊的僧人說：『這個師僧吃完飯了，怎麼說這樣的話？』禪師頌道：『坐著的看見站著的，站著的看見坐著的。可嘆啊老趙州，大白天里眼見鬼。』
秘監陸游（1125-1210）居士
字務觀，號放翁，山陰人。曾經在靈隱寺拜訪松源和尚，從容問道：『心傳的學問可以聽聞嗎？』松源和尚說：『既然是心傳，怎麼能從聽聞中得到呢？』陸游點頭默契。呈上偈語說：『幾度驅車入帝京，逢僧一例眼雙青。今朝始見宗門別，說有言無要眼聽。』
薦福生禪師的法嗣
杭州徑山癡絕道沖禪師
武信長江荀氏之子，母親姓郭。出生時上身豐滿而下身短小，資質超絕。稍大后以進士科應試不順利。於是到梓州妙音院跟隨修證禪師出家。遊學成都的講堂，學習經論。紹熙壬子年（1192年）出峽，在荊楚一帶遊歷。當時松源岳禪師在饒州薦福寺弘揚佛法，道沖禪師前去拜謁，但因年歲饑荒沒有被接納。適逢曹源生禪師在妙果寺開法，道沖禪師前去拜見，聽聞入門之法。
【English Translation】 English version To speak of all kinds of suffering cannot reach it. Where exactly is there a place to settle? Inscription on the portrait of the Fourth Patriarch (Daoxin, lived during the late Sui and early Tang dynasties (580-651)): 'Purple clouds fly above Broken Head Peak, thrice rejecting the heavenly decree, old and verdant. Although stagnant goods are useless, they should not be entrusted to children.'
Zen Master Shankaishan, who concealed himself at Jinshan Monastery in Zhenjiang Prefecture
Ascended the hall to preach. Citing Zen Master Mian'an's story of breaking the sand basin. The verse says: 'Fayan Zen Master picking up this case was already deceiving himself, pointlessly using the breaking of the sand basin to respond. Now this matter is difficult to conceal throughout the world, harming the sangha and even afflicting descendants.'
Zen Master Wuxiang Fan of Xuedou in Mingzhou
Ascended the hall to preach. Citing Zhao Zhou (Zhao Zhou Congshen, lived during the Tang dynasty (605-897)) said: 'Only when there is right and wrong, the mind is confused and lost. Is there still room for answering?' A monk asked Luopu Zen Master about this, and Luopu Zen Master only tapped his teeth. He also asked Yunju Zen Master about this, and Yunju Zen Master said, 'Why bother?' The monk returned and told Zhao Zhou Zen Master about this, and Zhao Zhou Zen Master said, 'Many people in the South have lost their lives because of this.' The monk said, 'Please, Zen Master, tell us about it.' Zhao Zhou Zen Master was just about to say the previous words when the monk pointed to the monk next to him and said, 'This monk has finished eating, why is he saying such things?' The Zen master praised: 'The sitting see the standing, the standing see the sitting. Alas, old Zhao Zhou, seeing ghosts in broad daylight.'
Layman Lu You (1125-1210), Secretary of the Imperial Secretariat
His courtesy name was Wuguan, and his pseudonym was Fangweng, a native of Shanyin. He once visited Zen Master Songyuan at Lingyin Temple and calmly asked, 'Can the learning of mind-to-mind transmission be heard?' Zen Master Songyuan said, 'Since it is mind-to-mind transmission, how can it be obtained from hearing?' Lu You nodded in silent understanding. He presented a verse saying: 'Several times I drove my carriage into the imperial capital, meeting monks who all had blue eyes. Today I finally see the difference in the Zen school, saying that existence and non-existence require listening with the eyes.'
Dharma heir of Zen Master Jianfu Sheng
Zen Master Chijue Daochong of Jingshan in Hangzhou
The son of the Xun family of Wuxin Changjiang, his mother's surname was Guo. He was born with a full upper body and a short lower body, with extraordinary talent. Later, he was unsuccessful in the imperial examination. So he went to Miaoyin Temple in Zizhou to follow Zen Master Xiuzheng to become a monk. He traveled to the lecture halls of Chengdu to study scriptures and treatises. In the year Renzi of Shaoxi (1192), he left the gorge and traveled in Jingchu. At that time, Zen Master Songyuan Yue was promoting Buddhism at Jianfu Temple in Raozhou, and Zen Master Daochong went to visit, but was not accepted due to the famine. It happened that Zen Master Cao Yuansheng opened the Dharma at Miaoguo Temple, and Zen Master Daochong went to visit and heard the Dharma of entry.
門語有省。參堂俾侍香。朝夕老拳痛棒不少貸。平生知見至是多無影響。曹源徙龜峰師侍行。又三年以偈辭游浙。其言曰。尚餘窮相一雙手。要向諸方癢處爬。至京值松源主靈隱。師復依之。嘉定己卯由徑山第一座應嘉禾光孝請。法嗣曹源。是時此庵元覺庵即逢庵原無相范石溪月等皆在會中。道聞于朝。忠獻衛王以堂帖除蔣山。蔣山諸莊皆瀕江易澇。下田多無秋。師忍饑鳴道行乞養士。居十有三載無倦色。嘉熙己亥侍郎東畎曹公豳帥閩。聞師道望以鼓山來聘。未行。雪峰牒至。領事半年而天童詔下。眾集如海。育王虛席。攝住持事。往來兩山。上堂。天童用底來育王用不著。育王用底歸天童用不著。雖然如是。用不著處用有餘。一箭雙鵰隨手落。結夏上堂。圓覺伽藍塵塵有路。坐斷去來頓空今古。那裡十三者邊十五。后先不差毫髮許。堪笑黃面瞿曇。至今不知落處。上堂。有一人一念頓證墮在佛數。有一人累劫闡提不願成佛。且道那個合受人天供養。良久曰。蝶穿芳徑雙眉濕。蜂掠殘華兩股肥。上堂。盡乾坤大地。無絲毫許大。是汝諸人橫擔拄杖繞四天下行腳。道我無處不到無事不知。且道西天那爛陀寺戒賢論師今日說甚麼法。便下座。上堂。僧問。心佛及眾生。是三無差別。如何是過去心。師曰放待冷來看。曰如何
是現在心。師曰你問我答。曰如何是未來心。師曰后次上堂向你道。曰如何是過去佛。師曰去年梅。曰如何是現在佛。師曰今歲柳。曰如何是未來佛。師曰顏色馨香依舊。曰如何是過去差別智。師以拂子擊禪床左邊。曰如何是現在差別智。師以拂子擊禪床右邊。曰如何是未來差別智。師以拂子中間點一點。僧曰。心佛眾生無向背。十方剎海一毫收。便禮拜。師曰。過去心不可得。現在心不可得。未來心不可得。三世既不可得。喚甚麼作差別智。若人見得徹去。三世諸佛無一時不在諸人頂𩕳上轉大法輪。更來者里挨肩並足討什麼碗。下座。以拄杖一時打散。未幾被旨遷徑山。一日忽升座辭眾。舉世尊臨入涅槃告眾曰。汝等善觀吾紫磨金色之身。瞻仰取足毋令後悔。今日即有明日即無。師曰。世尊四十九年作盡伎倆。及至臨行之際。求生不得求死不得。山僧今日要行便行要去便去。八臂那吒攔不住。至夜分起坐。移頃而逝。壽八十二臘六十一。茶毗舍利五色者無數。遵遺命奉骨歸葬金陵玉山庵。學者分其半塔于菖蒲田。
天童鏡禪師法嗣
杭州凈慈清溪沅禪師
上堂。達磨西來一坐具地。被他神光禮了三拜一時佔了。致令後代兒孫各自分疆列界。衲僧家撥草瞻風朝吳暮越。南天臺北五臺。拄杖頭草鞋底
【現代漢語翻譯】 現代漢語譯本 是現在心。僧人問道：『如何是現在心？』 禪師說：『你問我答。』 僧人問：『如何是未來心？』 禪師說：『下次上堂時告訴你。』 僧人問：『如何是過去佛？』 禪師說：『去年的梅花。』 僧人問：『如何是現在佛？』 禪師說：『今年的柳樹。』 僧人問：『如何是未來佛？』 禪師說：『顏色和馨香依舊。』 僧人問：『如何是過去差別智？』 禪師用拂子敲擊禪床左邊。僧人問：『如何是現在差別智？』 禪師用拂子敲擊禪床右邊。僧人問：『如何是未來差別智？』 禪師用拂子在中間點了一下。僧人說：『心、佛（Buddha，覺悟者）、眾生沒有方向和背離，十方剎海（Buddhakṣetra，佛土）都收攝在一根毫毛之中。』 於是禮拜。禪師說：『過去心不可得，現在心不可得，未來心不可得。過去、現在、未來三世既然都不可得，還用什麼來作為差別智呢？如果有人能夠徹底領悟，三世諸佛（Buddhas，覺悟者）無時無刻不在每個人的頭頂上轉大法輪（Dharmacakra，佛法之輪）。還來這裡挨肩並足地討什麼飯碗？』 下座。用拄杖一時打散。不久，禪師被皇帝下旨遷往徑山。一日忽然升座向大眾告別，舉世尊（Lokajyestha，世間最尊貴者）臨入涅槃（Nirvana，寂滅）時告訴大眾說：『你們好好觀看我的紫磨金色之身，瞻仰足夠，不要後悔。今天還有，明天就沒有了。』 禪師說：『世尊（Lokajyestha，世間最尊貴者）四十九年用盡伎倆，等到臨行之際，求生不得，求死不得。山僧我今天想走就走，想去就去，八臂那吒也攔不住。』 到夜裡起身坐著，過了一會兒就去世了，享年八十二歲，僧臘六十一。火化后，五色舍利（Śarīra，遺骨）無數。遵照遺命，將骨灰送回葬在金陵（今南京）玉山庵。學徒們分了一半建塔于菖蒲田。
天童鏡禪師法嗣
杭州凈慈清溪沅禪師
上堂。達磨（Bodhidharma，禪宗始祖）西來，只用一坐具的地方，被神光（慧可）禮了三拜一時佔了。致使後代的兒孫們各自分疆列界。衲僧家撥草瞻風，朝吳暮越。南天臺北五臺，拄杖頭草鞋底。
【English Translation】 English version It is the present mind. A monk asked, 'What is the present mind?' The master said, 'You ask, and I answer.' The monk asked, 'What is the future mind?' The master said, 'I will tell you next time I ascend the hall.' The monk asked, 'What is the past Buddha (Buddha, the awakened one)?' The master said, 'Last year's plum blossoms.' The monk asked, 'What is the present Buddha (Buddha, the awakened one)?' The master said, 'This year's willows.' The monk asked, 'What is the future Buddha (Buddha, the awakened one)?' The master said, 'The color and fragrance remain the same.' The monk asked, 'What is the past discriminating wisdom?' The master struck the left side of the Zen (Dhyana) bed with his whisk. The monk asked, 'What is the present discriminating wisdom?' The master struck the right side of the Zen (Dhyana) bed with his whisk. The monk asked, 'What is the future discriminating wisdom?' The master made a dot in the middle with his whisk. The monk said, 'Mind, Buddha (Buddha, the awakened one), and sentient beings have no direction or opposition; the ten directions of Buddha-lands (Buddhakṣetra) are all contained within a single hair.' Then he prostrated. The master said, 'The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. Since the three times—past, present, and future—are all unattainable, what can be used as discriminating wisdom? If one can thoroughly understand this, the Buddhas (Buddhas, the awakened ones) of the three times are always turning the great Dharma wheel (Dharmacakra) on the crown of everyone's head. Why come here, shoulder to shoulder, seeking a begging bowl?' He descended from the seat and scattered everyone with his staff. Not long after, the master was ordered by the emperor to move to Jing Mountain. One day, he suddenly ascended the seat to bid farewell to the assembly, citing the World Honored One (Lokajyestha) when entering Nirvana (Nirvana, cessation) told the assembly: 'You should carefully observe my purple-gold body, gaze upon it sufficiently, and do not regret it. Today it is still here, but tomorrow it will be gone.' The master said, 'The World Honored One (Lokajyestha) used all his skills for forty-nine years, but when the time came to depart, he could neither seek life nor seek death. This mountain monk can go whenever he wants and leave whenever he wants; even the eight-armed Nata cannot stop me.' That night, he rose and sat, and after a while, he passed away, at the age of eighty-two, with sixty-one years as a monk. After cremation, there were countless five-colored relics (Śarīra). Following his will, his ashes were returned and buried at Yushan Hermitage in Jinling (present-day Nanjing). Disciples divided half of his remains to build a pagoda in Changpu Field.
Successor of Zen Master Jingtong Jing
Zen Master Qingxi Yuan of Jingci Temple in Hangzhou
Ascending the hall. When Bodhidharma (Bodhidharma, the founder of Zen Buddhism) came from the West, he only used a seat, which was occupied by Shenguang (Huike) after three prostrations. This led later generations of descendants to divide territories and establish boundaries. Monks wander around, observing the wind and grass, traveling east to Wu and west to Yue. South Tian, North Tai, Wutai, with a staff and straw sandals.
。還曾踏著也未。良久曰。切忌踏著。
荊州公安虎溪錫禪師
上堂。心心淺處實甚深。道道幽遠無人到。急行踏不著。緩行成錯過。少林幾坐華木春。卻憶西來胡達磨。
福州西禪月潭圓禪師
開爐上堂。人人盡守甕中天。地覆天翻我不然。直下一槌星火迸。螺江燒卻謝郎船。贊豬頭和尚曰。血淋淋。古佛心。幾回提起。誰是知音。
明州育王寂窗有照禪師
福之閩縣鄧氏子。從九峰榕庵慧公得度。時枯禪唱道怡山。師往見之。一日禪問曰。自從一見桃華后。直至如今更不疑。那裡是他不疑處。師大笑趨出。禪深肯之。禪遷靈隱師掌內記。已而復見大梅石巖虎丘蒺藜鄮峰無準徑山大歇。諸老皆深器重。以母老歸省。雪峰癡絕留掌記室。閩帥趙公汝愚飫師名。請開法東山大乘。移福之黃檗。時左史竹溪林公希逸從師論心法。拳拳服膺。有詩曰。老來得友如師。少別去伊。誰伴我閑。朝命補江心。后遷玉幾。適災變。竭力興建。謁平章賈魏公。聞奏朝廷。降金帛鼎。建舍利寶塔。僧問如何是佛。師曰八吉祥。曰如何是法。師曰六殊勝。曰如何是僧。師曰面目現在。上堂。六塵不惡還同正覺。鴉鳴鴉鴉鵲噪鵲鵲。江北江南潮生潮落。春風三月華草香。善財何處尋樓閣。喝。上堂。如
【現代漢語翻譯】 還曾踏著也未？良久曰：『切忌踏著。』
荊州公安虎溪錫禪師
上堂：『心心淺處實甚深，道道幽遠無人到。急行踏不著，緩行成錯過。少林幾坐華木春，卻憶西來胡達磨（Bodhidharma）。』
福州西禪月潭圓禪師
開爐上堂：『人人盡守甕中天，地覆天翻我不然。直下一槌星火迸，螺江燒卻謝郎船。』贊豬頭和尚曰：『血淋淋，古佛心。幾回提起，誰是知音？』
明州育王寂窗有照禪師
福之閩縣鄧氏子，從九峰榕庵慧公得度。時枯禪唱道怡山，師往見之。一日禪問曰：『自從一見桃華后，直至如今更不疑。那裡是他不疑處？』師大笑趨出。禪深肯之。禪遷靈隱師掌內記。已而復見大梅石巖虎丘蒺藜鄮峰無準徑山大歇。諸老皆深器重。以母老歸省。雪峰癡絕留掌記室。閩帥趙公汝愚飫師名。請開法東山大乘。移福之黃檗。時左史竹溪林公希逸從師論心法，拳拳服膺。有詩曰：『老來得友如師，少別去伊。誰伴我閑？』朝命補江心，后遷玉幾。適災變，竭力興建。謁平章賈魏公，聞奏朝廷。降金帛鼎，建舍利寶塔。僧問如何是佛？師曰：『八吉祥。』曰：『如何是法？』師曰：『六殊勝。』曰：『如何是僧？』師曰：『面目現在。』上堂：『六塵不惡還同正覺，鴉鳴鴉鴉鵲噪鵲鵲。江北江南潮生潮落。春風三月華草香，善財（Sudhana）何處尋樓閣？』喝。上堂：『如』
【English Translation】 Have you ever stepped on it? After a long while, he said, 'Be careful not to step on it.'
Chan Master Xī of Huxi Temple in Jingzhou
Ascending the Dharma hall: 'The shallowest part of the mind is actually very deep; the most secluded path is one no one reaches. Walking quickly, you won't step on it; walking slowly, you'll miss it. For several springs, I sat in Shaolin among the flowering trees, recalling Bodhidharma (達磨) who came from the West.'
Chan Master Yuè Tán Yuán of Xichan Temple in Fuzhou
Opening the furnace and ascending the Dharma hall: 'Everyone guards the sky in their own jar; when the earth overturns, I am not like that. With a single strike, sparks fly; the Luojiang River burns Xie Lang's boat.' Praising the pig's head monk, he said, 'Bloody, the heart of the ancient Buddha. How many times has it been raised? Who is the confidant?'
Chan Master Jì Chuāng Yǒu Zhào of Yuwang Temple in Mingzhou
Deng, a man from Min County in Fu Prefecture, was ordained by Master Huì of Rong'an in Jiufeng. At that time, the withered Chan school was preaching at Yishan, and the master went to see him. One day, Chan asked, 'Since seeing the peach blossoms, I have never doubted it until now. Where is his place of no doubt?' The master laughed loudly and walked out. Chan deeply acknowledged him. Chan moved to Lingyin Temple, and the master took charge of internal records. Later, he met with Dàméi, Shíyán, Hǔqiū, Jílí, Mào fēng, Wúzhǔn, Jìngshān, and Dàxiē. All the elders deeply valued him. Because his mother was old, he returned home to visit her. Xiefeng insisted on keeping him in charge of the record room. Zhao Gong Rǔyú, the governor of Min, admired the master's name and invited him to open the Dharma at Dongsheng Dacheng. He moved to Huangbo in Fu Prefecture. At that time, Lin Gong Xīyì, the left historian of Zhuxi, discussed the Dharma of the mind with the master, earnestly accepting it. He had a poem that said, 'To have a friend like a teacher in old age, to leave him after a short separation. Who will accompany me in my leisure?' The imperial court ordered him to supplement Jiangxin, and later he moved to Yuji. When disaster struck, he made every effort to rebuild. He visited Grand Councilor Jia Wei Gong and reported to the imperial court. Gold, silk, and tripods were bestowed to build the Sharira Pagoda. A monk asked, 'What is Buddha?' The master said, 'The eight auspicious signs.' He asked, 'What is Dharma?' The master said, 'The six superiorities.' He asked, 'What is Sangha?' The master said, 'The face is present.' Ascending the Dharma hall: 'The six dusts are not evil, but are the same as perfect enlightenment; crows caw, magpies chatter. North of the river, south of the river, the tide rises and falls. In the third month of spring, the flowers are fragrant; where is Sudhana (善財) to find the pavilion?' A shout. Ascending the Dharma hall: 'Like'
何是道。木頭。如何是禪。碌磚。古德與么垂示。十個五雙恬不為事。殊不知正抓著鄮峰癢處。何故。建造殿宇。恰用得著。
泉州法石愚谷智禪師
山居偈曰。栗色伽黎千百結。倚松捫腹看云飛。有人問我居山趣。向道春深筍蕨肥。
報恩太古先禪師
上堂。若論此事。不涉心思意想。非干默照忘懷。要得洞然明白。須是汗下一回。且道汗下後如何。驀喚侍者將扇子來。上堂。夜冷清霜重。風來寒更多。因循時節過。自己事如何。拍禪床。不是知音者。如何舉向他。上堂。衲僧家遊方行腳撥草瞻風。第一須識路徑始得。路徑不錯。東西南北到處為家。稍涉迂迴。五里單牌十里雙堠。那裡更在那裡。擲下拄杖。看腳下。
岊翁淳禪師
佛誕偈曰。毗嵐毒種毒華開。添得雲門醉后杯。今日柯橋風色惡。淡煙疏雨洗黃梅。(雜毒海載此偈是西巖作。誤也)
隱靜柔禪師法嗣
蘇州虎丘雙杉元禪師
舉宋太宗夢神人勸發菩提心。次日問廷臣。菩提心作么生髮。群臣無對。雪竇代曰實為今古罕聞。別峰印代曰王言如絲其出如綸。師頌曰。萬里謳歌聖化成。條風塊雨樂樵耕。不因嵩岳三呼后。無像誰知真太平。冷泉兩廊畫壁頌曰。一一塵中堅密身。改頭換面轉精神。誰
【現代漢語翻譯】 現代漢語譯本： 什麼是道？木頭。（意思是，道是樸實無華的。）什麼是禪？磚頭。（意思是，禪是日常生活中隨處可見的。）古德（指古代有德行的禪師）這樣開示，十個五個地，恬然不當回事。（意思是，古德的開示看似簡單，實則蘊含深意。）殊不知這正是抓住了鄮峰（指阿育王寺，以阿育王舍利塔聞名）的癢處。（意思是，直指核心，切中要害。）為什麼這麼說呢？建造殿宇，恰好用得上。（意思是，這些看似平凡的事物，在實際應用中卻至關重要。）
泉州法石愚谷智禪師
山居偈說：『栗色的袈裟打了千百個結，倚靠著松樹，摸著肚子，看云飛過。有人問我居住山林的樂趣，我便說春深時節，竹筍和蕨菜都很肥美。』
報恩太古先禪師
上堂開示：『如果談論這件事（指禪），不涉及心思意念，也無關乎默照忘懷。（意思是，禪不是通過思考或靜坐就能獲得的。）想要洞然明白，必須出一身汗。（意思是，需要付出艱辛的努力。）那麼出汗之後會怎樣呢？』突然叫侍者拿扇子來。（意思是，禪的領悟往往在不經意間。）上堂開示：『夜晚寒冷，清霜濃重，風吹來更加寒冷。因循拖延，時間流逝，自己的事情怎麼樣了？』拍打禪床。（意思是，警醒眾人。）『不是知音的人，如何向他提起？』（意思是，禪的真諦難以言傳。）上堂開示：『雲遊四方的衲僧（指僧人），跋山涉水，觀察風向，最重要的是要認識道路。（意思是，要找到正確的修行方向。）道路沒有錯，東西南北到處都是家。（意思是，心無掛礙，處處皆可安身。）稍微走了彎路，五里一個單牌，十里一個雙堠（指路標）。（意思是，稍有偏差，就會迷失方向。）哪裡更在哪裡？』扔下拄杖。（意思是，放下依賴。）『看腳下。』（意思是，迴歸當下，關注自身。)
岊翁淳禪師
佛誕偈說：『毗嵐（指惡風）的毒種開出毒花，更像是雲門（指雲門文偃禪師）醉后的酒杯。（意思是，佛誕之日，世間仍有種種不如意。）今日柯橋（地名）的風色惡劣，淡淡的煙霧和稀疏的雨水洗滌著黃梅。（意思是，即使在佛誕之日，自然環境也可能不盡如人意。）』（《雜毒海》記載此偈是西巖所作，是錯誤的。）
隱靜柔禪師法嗣
蘇州虎丘雙杉元禪師
舉宋太宗夢見神人勸他發起菩提心（指覺悟之心）。第二天問朝廷大臣，菩提心應該如何發起？大臣們都回答不上來。雪竇（指雪竇重顯禪師）代為回答說：『實在是古今罕見。』別峰印（指別峰印禪師）代為回答說：『王上的話如同蠶絲，發出后就如同繩索。』禪師作頌說：『萬里歌頌聖明的教化成就，和風細雨，百姓快樂地打柴耕田。（意思是，太平盛世的景象。）如果不因為嵩岳（指嵩山）的三呼之後，誰知道這無形的才是真正的太平？』冷泉兩廊的畫壁頌說：『每一個微塵中都包含著堅密的身軀，改變頭面，轉換精神。（意思是，萬物皆有佛性，皆可成佛。）誰
【English Translation】 English version: What is the Dao (the Way)? A piece of wood. (Meaning: The Dao is simple and unadorned.) What is Zen? A brick. (Meaning: Zen is everywhere in daily life.) The ancient masters (virtuous Zen masters of the past) demonstrated it in this way, ten or five at a time, calmly as if it were nothing. (Meaning: The ancient masters' teachings seem simple, but they contain profound meaning.) Little do they know that this is precisely scratching the itch of Mount Mao (referring to Ashoka Temple, famous for the Ashoka Pagoda). (Meaning: Directly pointing to the core, hitting the nail on the head.) Why do I say this? It's just what's needed for building temples. (Meaning: These seemingly ordinary things are essential in practical applications.)
Zen Master Yugu Zhi of Fashi Temple in Quanzhou
A verse on living in the mountains says: 'A chestnut-colored kasaya (robe) with a thousand knots, leaning against a pine tree, stroking my belly, watching the clouds fly by. If someone asks me about the joy of living in the mountains, I say that in the depths of spring, bamboo shoots and ferns are plentiful.'
Zen Master Taigu Xian of Bao'en Temple
In an address: 'If we discuss this matter (referring to Zen), it does not involve thoughts or ideas, nor does it concern silent illumination or forgetting. (Meaning: Zen cannot be obtained through thinking or meditation.) If you want to understand clearly, you must sweat once. (Meaning: It requires arduous effort.) So what happens after sweating?' Suddenly he calls the attendant to bring a fan. (Meaning: Zen enlightenment often comes unexpectedly.) In an address: 'The night is cold, the frost is heavy, and the wind makes it even colder. If you procrastinate and time passes, what about your own affairs?' He strikes the Zen platform. (Meaning: Arousing everyone's awareness.) 'If you are not a kindred spirit, how can I mention it to you?' (Meaning: The true essence of Zen is difficult to express in words.) In an address: 'A traveling monk (referring to a monk) who wanders around, traversing mountains and rivers, observing the wind, must first know the path. (Meaning: To find the right direction of practice.) If the path is not wrong, everywhere is home, whether it's east, west, north, or south. (Meaning: With no attachments in the heart, one can settle anywhere.) If you deviate slightly, there will be a single marker every five li (Chinese mile) and a double marker every ten li (Chinese mile) (referring to milestones). (Meaning: A slight deviation will lead to getting lost.) Where is it further? 'He throws down his staff. (Meaning: Letting go of dependence.) 'Look under your feet.' (Meaning: Returning to the present moment, focusing on oneself.)
Zen Master Chun of Jiaweng
A verse on the Buddha's Birthday says: 'The poisonous seeds of Pīlā (referring to evil winds) bloom into poisonous flowers, even more like Zen Master Yunmen's (referring to Zen Master Yunmen Wenyan) drunken cup. (Meaning: On the Buddha's Birthday, there are still many unsatisfactory things in the world.) Today the wind at Ke Bridge (place name) is harsh, and the light mist and sparse rain wash the yellow plums. (Meaning: Even on the Buddha's Birthday, the natural environment may not be ideal.)' (The Zadu Hai records that this verse was written by Xiyan, which is incorrect.)
Successor of Zen Master Rou of Yinjing
Zen Master Yuan of Shuangshan Temple in Tiger Hill, Suzhou
He cites Emperor Taizong of the Song Dynasty (976-997) dreaming of a divine being who advised him to arouse Bodhicitta (the mind of enlightenment). The next day, he asked the court officials, how should Bodhicitta be aroused? The officials could not answer. Zen Master Xuedou (referring to Zen Master Xuedou Chongxian) answered on their behalf: 'It is truly rare in ancient and modern times.' Zen Master Biefeng Yin (referring to Zen Master Biefeng Yin) answered on their behalf: 'The emperor's words are like silk, and once spoken, they are like ropes.' The Zen master composed a verse saying: 'Ten thousand miles sing the achievements of enlightened teachings, gentle breezes and fine rain, the people happily chop wood and till the fields. (Meaning: The scene of a peaceful and prosperous age.) If not for the three calls of Mount Song (referring to Mount Song), who would know that this formless thing is true peace?' The painted wall verse of the Cold Spring Two Corridors says: 'Each dust particle contains a solid body, changing faces and transforming spirits. (Meaning: All things have Buddha-nature and can become Buddhas.) Who
知東壁打西壁。總是靈山會上人。
徑山珍禪師法嗣
杭州徑山元叟行端禪師
族臨海何氏。世業儒。母陳氏。師生而秀拔。幼不茹葷。年十二從族叔父茂上人得度于餘杭化城院。十八受具戒。一切文字不由師授。初參藏叟于徑山。叟問甚處人。師曰臺州。叟便喝。師展坐具。叟又喝。師收坐具。叟曰放汝三十棒參堂去。師于言下豁然頓悟。一日侍立次。叟曰吾泉南無僧。師曰和尚聻。叟便棒。師接住曰莫道無僧好。叟頷之。命入侍司。洎叟告寂。師至凈慈依石林。鞏處以記室師。嘗自稱寒拾里人。橫川珙居育王。以偈招曰。寥寥天地間。獨有寒山子。師竟不渡江。謁覺庵真于承天。后參雪巖欽于仰山。巖問何處來。師曰兩浙。巖曰因甚語音不同。師曰合取臭口。巖曰。獺徑橋高。集云峰峻。未識書記在。師拍手曰鴨吞螺螄眼睛突出。巖笑。顧侍者點好茶來。師曰也不消得。居三歲而巖逝。乃還浙右。徑山請居第一座。大德庚子出世湖之資福。特旨賜號慧文正辨禪師。中書平章事張閭公任行宣政院使。首舉師主中天竺。開堂日公率僚屬躬詣座下。皇慶壬子遷靈隱。有旨設水陸大會於金山。命師升座說法。事竣入覲。加賜佛日普照。陛辭南歸養高於梁渚之西丘。至治壬戌徑山虛席請師補處。師三被金
【現代漢語翻譯】 現代漢語譯本 知東壁打西壁。總是靈山會上人。
徑山珍禪師法嗣
杭州徑山元叟行端禪師
俗家姓臨海何氏，世代以儒學為業。母親陳氏。禪師出生時就顯得秀氣挺拔，從小不吃葷腥。十二歲時跟隨族叔父茂上人在餘杭化城院出家。十八歲受具足戒。所有的文字學習都沒有經過老師的教授。最初在徑山參拜藏叟禪師。藏叟問：『你是哪裡人？』禪師回答：『臺州人。』藏叟便大喝一聲。禪師展開坐具。藏叟又大喝一聲。禪師收起坐具。藏叟說：『放你三十棒，去參堂吧。』禪師在言語之下豁然頓悟。一天，禪師侍立在藏叟身邊，藏叟說：『我泉南沒有僧人。』禪師說：『和尚您呢？』藏叟便打了他一下。禪師接住說：『不要說沒有僧人好。』藏叟點頭認可。命禪師進入侍司。等到藏叟圓寂后，禪師前往凈慈寺依止石林鞏禪師，擔任書記。禪師曾自稱是寒拾里人。橫川珙禪師在育王寺，用偈語招請禪師說：『寥寥天地間，獨有寒山子。』禪師最終沒有過江。後來在承天寺拜見覺庵真禪師，之後又在仰山參拜雪巖欽禪師。雪巖問：『你從哪裡來？』禪師回答：『兩浙。』雪巖說：『為什麼口音不同？』禪師說：『合上臭嘴。』雪巖說：『獺徑橋高，集云峰峻，不知道書記在哪裡？』禪師拍手說：『鴨子吞螺螄，眼睛突出。』雪巖笑了，吩咐侍者點好茶來。禪師說：『也不需要。』住了三年後雪巖圓寂。於是禪師返回浙東。徑山寺請禪師擔任第一座。大德庚子年（1300年）在湖州的資福寺開堂說法。朝廷特旨賜號慧文正辨禪師。中書平章事張閭公擔任行宣政院使，首先推舉禪師主持中天竺寺。開堂之日，張閭公率領僚屬親自到禪師座下。皇慶壬子年（1312年）遷往靈隱寺。朝廷下旨在金山寺設立水陸大會，命禪師升座說法。事情完畢后入朝覲見，加賜佛日普照的稱號。告別皇帝后南歸，在梁渚的西丘養老。至治壬戌年（1322年），逕山寺住持空缺，請禪師補任住持。禪師三次被授予金
【English Translation】 English version Knowing the east wall by hitting the west wall. Always a person from the Vulture Peak assembly (Griddhakuta).
Dharma heir of Chan Master Zhen of Jingshan
Chan Master Yuansou Xingduan of Jingshan, Hangzhou
His family name was He from Linhai, and his family had been scholars for generations. His mother was Chen. The master was born refined and outstanding, and he did not eat meat from a young age. At the age of twelve, he was tonsured at Huacheng Monastery in Yuhang by his uncle, the monk Mao. At the age of eighteen, he received the full precepts. All his literary studies were not taught by a teacher. He first visited Zangsou at Jingshan. Zangsou asked, 'Where are you from?' The master said, 'Taizhou.' Zangsou then shouted. The master spread out his sitting mat. Zangsou shouted again. The master put away his sitting mat. Zangsou said, 'I will give you thirty blows and send you to the meditation hall.' The master suddenly realized enlightenment upon hearing these words. One day, while standing beside Zangsou, Zangsou said, 'I have no monks in Quanzhou.' The master said, 'What about you, Master?' Zangsou then hit him. The master caught the blow and said, 'Don't say there are no good monks.' Zangsou nodded in agreement. He ordered the master to enter the service. When Zangsou passed away, the master went to Jingci Monastery to rely on Shilin Gong as a secretary. The master once called himself a resident of Hanshan and Shide's neighborhood. Hengchuan Gong, residing at Yuwang Monastery, invited him with a verse, saying, 'In the vastness of heaven and earth, only Hanshanzi exists.' The master did not cross the river. He visited Jue'an Zhen at Chengtian Monastery, and later visited Xueyan Qin at Yangshan. Xueyan asked, 'Where do you come from?' The master said, 'Liangzhe.' Xueyan said, 'Why is your accent different?' The master said, 'Close your stinky mouth.' Xueyan said, 'The Otter Path Bridge is high, and the Jiyun Peak is steep. I don't know where the secretary is.' The master clapped his hands and said, 'A duck swallowing a snail, its eyes bulge out.' Xueyan laughed and told the attendant to bring good tea. The master said, 'It's not necessary.' After living there for three years, Xueyan passed away. Then the master returned to eastern Zhejiang. Jingshan Monastery invited him to be the first seat. In the Gengzi year of the Dade era (1300), he opened the Dharma at Zifu Monastery in Huzhou. The imperial decree bestowed the title of Chan Master Huiwen Zhengbian. Zhang Lu, the Grand Councilor of the Central Secretariat, served as the Envoy of the Administration Council and first recommended the master to preside over Zhongtianzhu Monastery. On the day of the opening ceremony, Zhang Lu led his colleagues to personally attend the master's seat. In the Renzi year of the Huangqing era (1312), he moved to Lingyin Monastery. An imperial decree ordered the establishment of a Water and Land Dharma Assembly at Jinshan Monastery, ordering the master to ascend the seat and preach the Dharma. After the event was completed, he entered the court to pay homage and was additionally granted the title of Buddha Sun Universally Illuminating. After bidding farewell to the emperor, he returned south to retire at Xiqiu in Liangzhu. In the Renxu year of the Zhizhi era (1322), the abbot's seat at Jingshan Monastery was vacant, and the master was invited to fill the position. The master was awarded gold three times.
襕之賜。二十年間足不越閫。而慕其道者鱗萃。至無所容。僧問如何是正法眼。師曰十字街頭石敢當。曰只者便是么。師曰月似彎弓少雨多風。上堂。舉僧問趙州狗子還有佛性也無。州曰無。又僧問狗子還有佛性也無。州曰有。師曰。若以無為究竟。後來因甚道有。若以有為諦當。前面因甚道無。者里捉敗趙州。許你天上天下。上堂。心不是佛。兔馬有角。智不是道。牛羊無角。驀拈拄杖畫一畫。一夜落華雨。滿溪流水香。上堂。秋風涼。秋夜長。未歸客。思故鄉。拍禪床。自是不歸歸便得。五湖煙景有誰爭。上堂。邊戍朝鳴角。空山夜答鐘。人人皆共聽。何處不圓通。元宵上堂並謝監收浴主維那。千粒萬粒從一粒生。只者一粒從甚麼處生。千燈萬燈從一燈起。只者一燈從甚麼處起。識得一燈千燈萬燈燈燈不疑。識得一粒千粒萬粒粒粒無礙。三腳驢子弄蹄行。踏破無邊香水海。拈拄杖卓一下。頂門也少者一下不得。師嘗勘一新到曰何方聖者甚處靈祗。僧曰臨朕砧。師曰杜撰禪和如麻似粟。參堂去。又勘一僧曰。棋盤石斫破你腦門。缽盂池浸爛你腳板。僧擬答。師便喝。又勘一僧曰。擘開華岳連天秀。放出黃河徹底清。即且置。平實地上道將一句來。僧擬開口。師便打。師以呵叱怒罵為慈誘之誨。以不近人情行大公之道
。師之利他皆陰為之。沒齒不言。師生於宋寶祐乙卯。以至正辛巳八月四日示微疾。沐浴更衣書偈訣眾曰。本無生滅焉有去來。冰河發焰。鐵樹華開。投筆垂一足而化。留龕七日顏色如生。世壽八十八僧臘七十六。以是月十一日奉全身葬于寂照塔院。
凈慈穎禪師法嗣
溫州江心一山了萬禪師
族臨川金氏。貌瘠而弱。年十五業程文有聲。然素志出家。弱冠從金溪常樂院思仁者祝髮。俄有靈芝產戶樞。及遊方。謁偃溪聞荊叟玨簡翁敬。諸老皆相吻合。東叟領南屏命師掌記。偶經神祠見紙灰旋起。脫然忘所證。亟以白叟。叟詰之。遂蒙印可。游天臺。眾請開法寒巖。瓣香嗣東叟。逾三年遷仙居紫籜。又十年遷疏山。當道議不合即撾退。未幾江淮總統會諸山以開先迎師。師蒞事。叢林鼎新。又十年升住江心。少不適意又輒棄去。寺眾數百懇留。隨至馮公嶺。各涕泣而去。會廬山月澗明公遣舟迎師歸東溪。明公示寂。開先之眾復以請。師方卻之。眾哀懇不以寺事累師。惟乞訓徒。上堂。靜悄悄。鬧浩浩。渾不涉階梯。已踏向上道。萬里無寸草。出門便是草。撞著賣柴翁。便是栽松老。琉璃殿上月團團。珊瑚枝頭日杲杲。上堂。逢堯舜則陳典謨。要立生涯。遇桀紂則用殺伐。盡掃窠臼。吾輩人干嚗嚗硬糾糾
【現代漢語翻譯】 現代漢語譯本：禪師利他的行為都是暗中進行的，終生不談論。禪師生於宋朝寶祐乙卯年（1255年），在元朝至正辛巳年（1341年）八月初四示現輕微疾病，沐浴更衣后書寫偈語告別眾人說：『本來就沒有生滅，哪裡會有去來？冰河發出火焰，鐵樹開出花朵。』說完投下筆，垂下一隻腳而圓寂。遺體在龕中停放七日，顏色如生。世壽八十八歲，僧臘七十六歲。於該月十一日將全身安葬在寂照塔院。
凈慈穎禪師的法嗣
溫州江心一山了萬禪師
俗家姓臨川金氏，外貌瘦弱。十五歲時學習程朱理學，頗有名聲，然而一向有出家的志向。二十歲左右在金溪常樂院跟隨思仁者剃度。不久后，有靈芝生長在門樞上。到各地遊方參學時，拜見了偃溪聞禪師、荊叟、玨簡翁、敬禪師等老宿，都與禪師的見地相契合。東叟主持南屏寺，命禪師擔任書記。一次經過神祠，看見紙灰旋轉飛起，忽然忘記了所證悟的境界，急忙將此事告訴東叟。東叟詰問他，於是禪師得到印可。禪師遊歷天臺山，大眾請他到寒巖開法，禪師以瓣香繼承東叟的法脈。三年後遷往仙居紫籜寺，又過了十年遷往疏山。當時地方官員的意見不合，就敲鼓讓他退席。不久，江淮的統帥聯合各山寺邀請禪師前往開先寺。禪師主持寺務后，叢林煥然一新。又過了十年升座住持江心寺，稍微有些不順心就又捨棄離去。寺中數百僧人懇切挽留，禪師就到了馮公嶺，大家哭泣著離去。適逢廬山月澗明公派船迎接禪師回到東溪。明公示寂后，開先寺的大眾再次來請禪師，禪師推辭。大眾哀求，不以寺務來勞累禪師，只求禪師教導徒弟。禪師上堂說法：『靜悄悄，鬧浩浩，完全不涉及階梯，已經踏上向上之道。萬里沒有寸草，出門就是草。撞見賣柴翁，就是栽松老。琉璃殿上月團團，珊瑚枝頭日杲杲。』禪師上堂說法：『遇到堯舜就陳述典章制度，要建立一番事業；遇到桀紂就使用殺伐，完全掃除舊的窠臼。我們這些人干嚗嚗硬糾糾。』
【English Translation】 English version: The master's altruistic acts were all done in secret, and he never spoke of them in his lifetime. The master was born in the Yi-Mao year of Bao You (1255) in the Song Dynasty. On the fourth day of the eighth month of the Xin-Si year of Zhi Zheng (1341) in the Yuan Dynasty, he showed a slight illness. After bathing and changing clothes, he wrote a verse to bid farewell to the assembly, saying: 'Originally there is no birth or death, so how can there be coming and going? The ice river emits flames, and the iron tree blooms.' After saying this, he dropped his pen, lowered one foot, and passed away peacefully. His body was kept in the niche for seven days, and his complexion remained as if he were alive. He lived to the age of eighty-eight, with seventy-six years as a monk. On the eleventh day of that month, his whole body was buried in the Jizhao Pagoda Courtyard.
The Dharma successor of Zen Master Jingci Ying
Zen Master Yishan Liaowan of Jiangxin, Wenzhou
His lay surname was Jin from Linchuan. He was thin and weak in appearance. At the age of fifteen, he studied the Cheng-Zhu school of Neo-Confucianism and became quite famous, but he always had the aspiration to become a monk. Around the age of twenty, he was tonsured at Chang Le Monastery in Jinxi, following the monk Sirener. Soon after, a lingzhi mushroom grew on the door pivot. When he traveled to various places to study, he met Zen Master Yanxi Wen, Jingsou, Jue Jianweng, and Zen Master Jing, all of whom agreed with the master's views. Dongsou, who was in charge of Nanping Temple, appointed the master as secretary. Once, while passing by a shrine, he saw paper ashes swirling up, and suddenly forgot the state he had realized. He hurriedly told Dongsou about this. Dongsou questioned him, and the master was then approved. The master traveled to Tiantai Mountain, and the assembly invited him to open the Dharma at Hanyan. The master inherited Dongsou's Dharma lineage with a petal of incense. Three years later, he moved to Zisuo Temple in Xianju, and ten years later he moved to Shushan. At that time, the opinions of the local officials were not in agreement, so they beat the drum to have him step down. Soon after, the commander-in-chief of Jianghuai united the various mountain temples to invite the master to Kaixian Temple. After the master took charge of the temple affairs, the monastery was completely renewed. After another ten years, he ascended the seat to reside at Jiangxin Temple, but he abandoned it again when he was slightly displeased. Hundreds of monks in the temple earnestly pleaded with him to stay, so the master went to Fenggong Ridge, and everyone left in tears. It happened that Monk Yuejian Ming of Lushan sent a boat to welcome the master back to Dongxi. After Minggong passed away, the assembly of Kaixian Temple invited the master again, but the master declined. The assembly pleaded, not to burden the master with temple affairs, but only to ask the master to teach the disciples. The master ascended the hall and said: 'Quietly, noisily, completely without involving steps, already stepping on the upward path. Ten thousand miles without a blade of grass, going out is grass. Meeting a woodcutter is an old pine planter. The moon is round in the crystal palace, and the sun is bright on the coral branches.' The master ascended the hall and said: 'When meeting Yao and Shun, present the canons and institutions, to establish a career; when meeting Jie and Zhou, use killing and cutting, completely sweeping away the old nests. We people are dry and hard, stubborn and unyielding.'
凈裸裸赤灑灑。何曾有許多事。可怪睦州老漢見僧入門便道現成公案放汝三十棒。子細看來也是窮急計生。上堂。拈拄杖。此拄杖子。西天四七東土二三。天下老和尚拈弄不出。今日落在開先手裡。無頭無尾能放能收。離相離名能縱能奪。雖然如是。也只為中下之機。忽遇上上人來時如何。以拄杖畫一畫。放過一著。皇慶元年十一月二十六日遘疾。危坐不近藥。閱七日命具浴。更衣書訣眾語。泊然而逝。阇維收五色舍利如菽不可數計。目睛不燼。镕以烈焰益晶瑩。齒牙頂骨錚然有聲。時改作豫章烏遮塔。江西行省丞相干赤命以舊藏世尊舍利奉于中。而遣使分師之目睛舍利貯之銀盒陪葬焉。余骼舍利分葬東溪。
明州奉化岳林栯堂益禪師
溫州人。開法婺之天寧。遷薦福。後主明之太平。復升彰聖。𣆶住岳林。上堂。古者道我者里無法與人只是據款結案。彰聖者里亦無法與人亦不據款結案。拈拄杖。如何是佛。赤腳踏蓮華。如何是佛向上事。雕樑畫棟。擲下拄杖便歸方丈。二月十五日上堂。擊拂子一下。彰聖今日將三十年前冷灰里爆出底烏豆換老胡眼睛去也。喝一喝。設有一法過於涅槃。我此一喝不作一喝用。上堂。魯祖面壁。麻谷閉門。二大老雖與天寧相去數百年。今日不免各與二十拄杖。何故。譬如油
【現代漢語翻譯】 現代漢語譯本： 凈裸裸赤灑灑（形容非常乾淨，一塵不染）。哪裡會有許多事情呢？奇怪的是睦州老漢（指睦州陳尊宿，唐代禪師）看見僧人入門就說『現成公案，放你三十棒』。仔細看來，也是窮極生智的辦法。上堂說法時，拿起拄杖說：『這拄杖子，西天四七（指西天二十八祖），東土二三（指中國六祖），天下的老和尚都弄不出來。今天落在開先（指開先善禪師）手裡，無頭無尾，能放能收，離相離名，能縱能奪。』雖然是這樣，也只是爲了中下根機的人。忽然遇到上上根機的人來時怎麼辦呢？』用拄杖畫了一下，『放過一著。』皇慶元年（1312年）十一月二十六日得了疾病，端坐著不吃藥，過了七天，命人準備沐浴，更換衣服，寫下訣別的話語，安然去世。火化后，收得五色舍利，像豆子一樣多得數不清。眼睛沒有燒盡，用烈火熔化后更加晶瑩。牙齒和頂骨錚錚作響。當時改葬在豫章烏遮塔。江西行省丞相干赤命令將以前收藏的世尊（釋迦牟尼佛）舍利供奉在其中，並派使者將開先善禪師的眼睛舍利裝在銀盒中陪葬。其餘的骨骼舍利分葬在東溪。
明州奉化岳林栯堂益禪師
溫州人。開始在婺州的天寧寺弘法，后遷到薦福寺。後來主持明州的太平寺，又升座到彰聖寺，最後住在岳林寺。上堂說法時說：『古人說我這裡沒有法可以給人，只是按照條款結案。彰聖寺這裡也沒有法可以給人，也不按照條款結案。』拿起拄杖說：『什麼是佛？赤腳踏蓮花。什麼是佛向上之事？雕樑畫棟。』扔下拄杖就回到方丈。二月十五日上堂說法，擊打拂塵一下，說：『彰聖寺今天將三十年前冷灰里爆出來的烏豆換老胡（指達摩祖師）的眼睛去了。』喝一聲，說：『假設有一法超過涅槃，我這一喝不當作一喝用。』上堂說法時說：『魯祖（指達摩祖師）面壁，麻谷（指麻谷寶徹禪師）閉門。二位大老雖然與天寧寺相隔數百年，今天免不了各挨二十拄杖。為什麼？譬如油』
【English Translation】 English version: Pure, naked, and utterly bare. How could there be so many affairs? It's strange that old man Muzhou (referring to Chan Master Chen Zunsu of Muzhou, a Chan master of the Tang Dynasty) would say, upon seeing a monk enter, 'A ready-made case, I'll give you thirty blows!' Looking closely, it's just a desperate measure born of poverty. Ascending the hall, he raised his staff and said: 'This staff, the four sevens in the Western Heaven (referring to the twenty-eight patriarchs of the Western Heaven), the two threes in the Eastern Land (referring to the six patriarchs of China), the old monks of the world cannot manipulate it. Today it falls into the hands of Kaixian (referring to Chan Master Kaixian Shan), without head or tail, able to release and收, apart from form and name, able to yield and seize.' Although it is so, it is only for those of middle and lower capacity. What to do when encountering someone of the highest capacity? 'He drew a line with his staff, 'Letting go of one move.' In the eleventh month of the first year of Huangqing (1312 AD), he fell ill. He sat upright, refusing medicine. After seven days, he ordered a bath to be prepared, changed his clothes, wrote parting words, and passed away peacefully. After cremation, five-colored relics were collected, as numerous as soybeans. His eyes were not consumed by the fire; when melted with intense flames, they became even more crystalline. His teeth and skull rang clearly. At that time, he was reburied in the Wuzhe Pagoda of Yuzhang. Gan Chi, the Prime Minister of the Jiangxi Province, ordered that the relics of the World Honored One (Sakyamuni Buddha) previously stored be enshrined within, and sent envoys to place Chan Master Kaixian Shan's eye relics in a silver box for burial. The remaining bone relics were buried separately in Dongxi.
Chan Master Yutang Yi of Yuelin Temple, Fenghua, Mingzhou
A native of Wenzhou. He began to propagate the Dharma at Tianning Temple in Wuzhou, and later moved to Jianfu Temple. Later, he presided over Taiping Temple in Mingzhou, and then ascended to Zhangsheng Temple, eventually residing at Yuelin Temple. Ascending the hall, he said: 'The ancients said that I have no Dharma to give to people here, I only settle cases according to the rules. Zhangsheng Temple also has no Dharma to give to people here, nor does it settle cases according to the rules.' He raised his staff and said: 'What is Buddha? Barefoot, treading on lotus flowers. What is the matter beyond Buddha? Carved beams and painted pillars.' He threw down his staff and returned to his abbot's chamber. On the fifteenth day of the second month, ascending the hall, he struck the whisk once and said: 'Today, Zhangsheng Temple is exchanging the black beans that exploded from the cold ashes thirty years ago for the eyes of the old barbarian (referring to Bodhidharma)!' He shouted once and said: 'If there is a Dharma that surpasses Nirvana, I will not use this shout as a shout.' Ascending the hall, he said: 'Patriarch Lu (referring to Bodhidharma) faced the wall, Magu (referring to Chan Master Magu Bao Che) closed the door. Although the two great elders are separated from Tianning Temple by hundreds of years, today they cannot avoid receiving twenty blows each. Why? It's like oil'
蠟作燈燭。不以火點終不明。示眾。諸上座出息不保入息。二六時中切莫將身心別處雜用。饒你掉臂也是祖師西來意。腳尖頭也踢出一尊古佛來。不如無事好。上堂。舉黃龍三關話。師曰。黃龍老漢頭匾。所以說漳泉福建話逼真。謾得天下人過。謾漳泉福建人不過。上堂。以手指左邊。者是香爐。指右邊。者是華瓶。能以一義作無量義。以無量義為一義。陳尊宿織蒲鞋。鄧師伯打瓦鼓。上堂。步步是諸人證明處。須是自肯方可歸家穩坐。若不然者。𧑀蛣腹蟹。水母目蝦。上堂。五千四十八卷只作一句道卻。遂起身曰。立地待諸人構取。便下座。臨終偈曰。八十三年什麼巴鼻。拍樹成佛。虛空落地。茶毗舍利瑩然。齒牙數珠不壞。
婺州雙林雲屋自閑禪師
括蒼葉氏子。烏巨行禪師之九世孫也。初參荊叟玨于靈隱。次謁東叟穎于凈慈掌記室。一日因撰佛成道疏曰。發見精於午夜。叟曰何不道泯見精於午夜。師不覺股慄汗下如發矇蔀。徹見叟垂手為人處。后出世雙林。遷智者。皇慶壬子十月二十五日與客語笑次。忽命侍僧取筆書偈而逝。
無方安禪師法嗣
枯木榮禪師
贊三祖偈曰。風恙纏身世莫醫。家貧遭劫更堪悲。誰知覓罪了無處。正是賊歸空屋時。
育王觀禪師法嗣
【現代漢語翻譯】 蠟燭是用蠟做的。如果不點火，它始終不會發光。我告訴各位，你們向上座們，呼出的氣息都不能保證能吸回來。所以一天二十四小時中，千萬不要把身心用到別的地方。即使你隨意擺動手臂，那也是祖師西來（達摩祖師從西天來到東土）的真意。即使是腳尖，也能踢出一尊古佛來。還不如什麼事都不做的好。上堂說法時，他引用黃龍慧南禪師提出的三個問題（黃龍三關）。云屋自閑禪師說：『黃龍老和尚的頭是扁的，所以說漳州、泉州、福建一帶的方言才那麼逼真。可以欺騙天下人，卻欺騙不了漳州、泉州、福建一帶的人。』上堂說法時，他用手指著左邊說：『這是香爐。』又指著右邊說：『這是花瓶。』能用一個道理來闡釋無數的道理，也能用無數的道理來歸結為一個道理。陳尊宿編織蒲鞋，鄧師伯敲打瓦鼓。上堂說法時，他說：『每一步都是你們證明自己修行的地方。必須自己肯定自己，才能安穩地回到自己的家。如果不是這樣，就像𧑀蛣腹蟹和水母目蝦一樣，毫無用處。』上堂說法時，他說：『五千零四十八卷佛經，只用一句話就可以概括。』於是起身說：『站在這裡等待各位來領會。』說完就走下了座位。臨終時留下的偈語說：『活了八十三年，有什麼了不起的？拍打樹木也能成佛，虛空也會墜落地面。』火化后，舍利晶瑩剔透，牙齒和念珠都沒有損壞。
婺州（今浙江金華）雙林寺的云屋自閑禪師
是括蒼（今浙江麗水）葉氏的兒子，是烏巨行禪師的九世孫。他最初在靈隱寺參拜荊叟玨禪師，後來在凈慈寺拜見東叟穎禪師，擔任掌記室。有一天，他撰寫《佛成道疏》時寫道：『發見精於午夜。』東叟穎禪師說：『為什麼不寫泯見精於午夜？』云屋自閑禪師聽后，不覺渾身顫抖，汗如雨下，好像撥開了矇蔽自己的東西，徹底明白了東叟穎禪師垂手教人的用意。後來他出任雙林寺住持，又遷往智者寺。皇慶（元仁宗年號，1312-1313年）壬子年（1312年）十月二十五日，他在與客人談笑時，忽然命令侍從拿來筆，寫下偈語後去世。
無方安禪師的法嗣
枯木榮禪師
讚頌三祖的偈語說：『身患疾病，世上沒有醫生能治好。家境貧寒，又遭遇劫難，更加悲慘。誰知道尋找罪過，卻發現無處可尋，這正是賊回到空蕩蕩的家的時候。』
育王觀禪師的法嗣
【English Translation】 A candle is made of wax. If it is not lit with fire, it will never be bright. I tell you all, venerable monks, you cannot even guarantee that the exhaled breath will be inhaled again. Therefore, throughout the twenty-four hours of the day, do not use your body and mind for other purposes. Even if you casually swing your arms, that is the true meaning of the Patriarch's coming from the West (Bodhidharma's arrival from India to China). Even the tip of your toe can kick out an ancient Buddha. It is better to do nothing at all. When giving a Dharma talk, he quoted the three questions raised by Zen Master Huanglong Huinan (Huanglong's Three Barriers). Zen Master Yunwu Zixian said: 'The old monk Huanglong has a flat head, so the dialects of Zhangzhou, Quanzhou, and Fujian are so authentic. He can deceive the people of the world, but he cannot deceive the people of Zhangzhou, Quanzhou, and Fujian.' When giving a Dharma talk, he pointed to the left and said: 'This is the incense burner.' Then he pointed to the right and said: 'This is the flower vase.' He can use one principle to explain countless principles, and he can also use countless principles to summarize one principle. Chen Zunsu weaves straw sandals, and Deng Shibo beats tile drums. When giving a Dharma talk, he said: 'Every step is where you prove your own practice. You must affirm yourself before you can return home and sit securely. If not, you will be like a 𧑀蛣腹 crab and a jellyfish-eyed shrimp, useless.' When giving a Dharma talk, he said: 'The five thousand and forty-eight volumes of Buddhist scriptures can be summarized in one sentence.' Then he stood up and said: 'Stand here and wait for everyone to comprehend.' After speaking, he stepped down from the seat. The verse he left behind at his death said: 'Having lived for eighty-three years, what is so great about it? Striking a tree can also become a Buddha, and the void will also fall to the ground.' After cremation, the sarira (relics) were crystal clear, and the teeth and rosary were not damaged.
Zen Master Yunwu Zixian of Shuanglin Temple in Wuzhou (now Jinhua, Zhejiang)
Was the son of the Ye family of Kuocang (now Lishui, Zhejiang), and was the ninth-generation descendant of Zen Master Wuju Xing. He initially visited Zen Master Jingsou Jue at Lingyin Temple, and later met Zen Master Dongsou Ying at Jingci Temple, serving as the secretary. One day, when he was writing a commentary on the Buddha's enlightenment, he wrote: 'Discovery occurs precisely at midnight.' Zen Master Dongsou Ying said: 'Why not write 'Cessation of perception occurs precisely at midnight'?' Zen Master Yunwu Zixian trembled all over and sweated profusely, as if he had cleared away the things that had obscured him, and thoroughly understood Zen Master Dongsou Ying's intention of teaching people with a helping hand. Later, he became the abbot of Shuanglin Temple, and then moved to Zhizhe Temple. On the twenty-fifth day of the tenth month of the Renzi year of Huangqing (Yuan Renzong's reign, 1312-1313 AD) (1312 AD), while talking and laughing with guests, he suddenly ordered his attendant to bring a pen and wrote a verse before passing away.
Dharma successor of Zen Master Wufang An
Zen Master Kumu Rong
The verse praising the Third Patriarch says: 'Suffering from illness, there is no doctor in the world who can cure it. Being poor and encountering calamity makes it even more miserable. Who knows that seeking faults, but finding nowhere to find them, this is precisely when the thief returns to an empty home.'
Dharma successor of Zen Master Yuwang Guan
杭州徑山佛智晦機元熙禪師
族豫章唐氏。師與兄元齡俱習進士業。元齡既登第。師從西山明公祝髮。將遊方。其母具白金為裝師。謂財足喪志。即善言辭之。聞物初闡化玉幾。往依之。初與語驚異。留侍左右。后謁東叟穎于南屏命掌記。至元間總統楊璉真加奉旨取育王舍利。躬詣師求記述舍利始末。因招與俱。師曰。我有老母。兵后存亡不可知。遂辭歸江西。元齡先以臨江通判從文丞相起兵死難。獨母在堂。師奉之以孝聞。元貞二年出世百丈。居十有二載。至大初應凈慈請入院。日行中書省行宣政院官屬悉迎請發揚宗旨。四方英衲一時輻輳。上堂。雲門道個普字。盡大地人不柰何。殊不知雲門四棱蹋地。當時若與振威一喝。待他惡發。徐徐打個問訊道。莫怪觸忤好。非但扶起此老。管取話行天下。上堂。舉太原孚上座聞角聲悟道話。頌曰。琴生入滄海。太史游名山。從此揚州城外路。令嚴不許早開關。上堂。三界無法何處求心。白雲為蓋流水作琴。古今無間誰是知音。擊拂子。一曲兩曲無人會。雨過夜塘秋水深。上堂。獨坐大雄峰。寒灰撥不紅。一星螢火出。孤鶴過遼東。結制上堂。以手作結布袋勢曰。南山今日結卻布袋口了也。汝等諸人各各于其中身心安居平等性智。忽有個衝開碧落撞倒須彌底。莫道結子
【現代漢語翻譯】 現代漢語譯本 杭州徑山佛智晦機元熙禪師
俗家姓豫章唐氏。禪師與他的哥哥元齡一同學習進士的功課。元齡考中進士后，禪師在西山明公處剃度出家。將要遊歷四方時，他的母親準備了白金作為路費。禪師認為錢財會使人喪失志向，就婉言謝絕了。聽說物初禪師在玉幾闡揚佛法，就前去依止他。物初禪師與他交談后，對他感到驚異，就留他在身邊侍奉。後來，禪師拜見南屏的東叟穎禪師，被任命掌管文書。元朝至元（1264-1294）年間，總統楊璉真奉旨取走育王寺的舍利，親自拜訪禪師，請求他記述舍利的始末。楊璉真邀請禪師一同前往，禪師說：『我有老母親，兵荒馬亂之後生死未卜。』於是辭別返回江西。元齡先前以臨江通判的身份跟隨文丞相起兵抗元，最終為國捐軀。只有老母親還在堂上，禪師以孝順聞名鄉里。元貞二年（1296）禪師出任百丈寺住持，住了十二年。至大初年，應凈慈寺的邀請擔任住持。每天，中書省、行宣政院的官員都來迎接，請禪師弘揚佛法宗旨。四方的英俊僧人一時雲集。禪師上堂說法時說，雲門禪師說了一個『普』字（普遍，廣大之意），全天下的人都無可奈何。卻不知道雲門禪師四棱著地（形容非常穩固）。當時如果對他大喝一聲，等他發怒時，慢慢地向他打個問訊說：『不要怪我冒犯了您。』這樣非但能扶起這位老禪師，還能使佛法傳遍天下。
禪師上堂說法時，舉了太原孚上座聽聞角聲而悟道的故事。並作頌說：琴生投入滄海，太史游歷名山。從此揚州城外的道路，即使是嚴令也不允許提早開關。
禪師上堂說法時說：三界沒有法，到哪裡去求心？白雲作為我的帽子，流水作為我的琴。自古至今，誰是我的知音？（擊打拂塵）一曲兩曲無人能會，雨後的夜晚，池塘秋水深沉。
禪師上堂說法時說：獨自坐在大雄峰上，寒冷的灰燼撥也撥不紅。一顆螢火蟲飛出，孤單的鶴飛過遼東。
結制上堂（結制，指禪寺在一定時期內禁止外出，集中修行），禪師用手作出結布袋的姿勢說：南山今天結住了布袋口了。你們這些人各自在其中身心安住，平等地運用智慧。如果有人能衝開碧落，撞倒須彌山，不要說我結住了它！
【English Translation】 English version Zen Master Fozhi Huiji Yuanxi of Jingshan, Hangzhou
His family name was Tang from Yuzhang. The master and his elder brother, Yuanling, both studied for the Jinshi examination. After Yuanling passed the examination, the master had his head shaved at the Xishan Ming public place. When he was about to travel around, his mother prepared white gold as travel expenses. The master believed that wealth would make people lose their ambition, so he politely declined. Hearing that Zen Master Wuchu was expounding the Dharma at Yuji, he went to rely on him. Zen Master Wuchu was surprised after talking with him, so he kept him by his side to serve him. Later, the Zen master visited Zen Master Dongsou Ying of Nanping and was appointed to manage the documents. During the Zhiyuan period (1264-1294) of the Yuan Dynasty, President Yang Lianzhen was ordered to take away the sarira of King Yuyu Temple and personally visited the Zen master, requesting him to record the beginning and end of the sarira. Yang Lianzhen invited the Zen master to go with him, but the Zen master said: 'I have an old mother, and her life and death are uncertain after the war.' So he bid farewell and returned to Jiangxi. Yuanling had previously followed Prime Minister Wen as a Tongpan of Linjiang to raise troops against the Yuan Dynasty, and eventually died for the country. Only the old mother was still in the hall, and the Zen master was known for his filial piety in his hometown. In the second year of Yuanzhen (1296), the Zen master took over as the abbot of Baizhang Temple and lived there for twelve years. In the early years of Zhida, he was invited by Jingci Temple to serve as the abbot. Every day, officials from the Central Secretariat and the Privy Council came to welcome him and asked the Zen master to promote the Dharma. Outstanding monks from all directions gathered at one time. When the Zen master ascended the hall to preach, he said that Zen Master Yunmen said a 'Pu' character (meaning universal and vast), and people all over the world could do nothing about it. But I don't know that Zen Master Yunmen's four edges are on the ground (describing it as very stable). If I had shouted at him at that time, and waited for him to get angry, I would slowly ask him: 'Don't blame me for offending you.' This would not only help this old Zen master, but also spread the Dharma all over the world.
When the Zen master ascended the hall to preach, he cited the story of the Taiyuan Fu's seat being enlightened by hearing the sound of the horn. And wrote a poem saying: Qin Sheng threw himself into the sea, and the historian traveled to famous mountains. From then on, the road outside Yangzhou City, even with strict orders, is not allowed to open the gate early.
When the Zen master ascended the hall to preach, he said: There is no Dharma in the Three Realms, where can I seek the mind? White clouds are my hat, and flowing water is my zither. From ancient times to the present, who is my confidant? (Striking the whisk) No one can understand one or two songs, and the autumn water in the pond is deep on a rainy night.
When the Zen master ascended the hall to preach, he said: Sitting alone on the Great Hero Peak, the cold ashes cannot be stirred red. A firefly flies out, and a lonely crane flies over Liaodong.
When the Zen master ascended the hall to preach (Jie Zhi refers to the Zen temple prohibiting going out and concentrating on practice for a certain period of time), the Zen master made a gesture of tying a cloth bag with his hand and said: Nanshan has tied the mouth of the cloth bag today. All of you should settle your body and mind in it and use your wisdom equally. If someone can break through Biluo and knock down Mount Sumeru, don't say that I have tied it up!
不堅密。良久曰。漫天網子百千重。居七載復遷徑山。已而杖䇿歸南屏山下。百丈大仰之徒聞師退閑爭來迎請。師不獲已遂返仰山居三年。將示寂。手書辭所與游者。復書偈訣眾。擲筆而化。時延祐六年閏八月十有七日也。世壽八十二。奉全身瘞于金雞石下。弟子在杭者分爪發塔于凈慈西隱。
凈慈聞禪師法嗣
杭州徑山云峰妙高禪師
福之長溪人。世業儒。母阮。夢池上嬰兒合爪坐蓮華心。手捧得之。覺而生師。因名夢池。神彩秀徹。嗜書力學。尤耽釋典。固請學出世法。依雲夢澤公剃染受具戒。首參癡絕。次見無準。準尤器愛。復之育王見偃溪命掌藏鑰。一日溪舉譬如牛過窗欞頭角四蹄都過了因甚尾巴過不得。師劃然有省。乃曰鯨吞海水盡露出珊瑚枝。溪許可之。會溪遷南屏師與俱。后出世住宜興大蘆。繼遷江陰勸忠霅川何山。蔣山虛席奉朝命居。歷十有三載。眾逾五千指。德祐乙亥寺被兵軍。士以刃擬師。師延頸曰欲殺即殺吾頭非汝礪刃石。辭色了無怖畏。軍士感化棄刀而去。至元庚辰遷徑山。寺罹回祿。草創才什一。不數年遂還舊觀。示眾。前念是凡。后念是聖。一刀兩段。更莫遲疑。是以涅槃會上廣額屠兒放下屠刀便言我是千佛一數。然雖如是。若無舉鼎拔山力。千里烏騅不易騎。示眾
【現代漢語翻譯】 現代漢語譯本： 不堅固周密。過了很久說：『漫天都是像網一樣的障礙，重重疊疊。』在仰山住了七年後又遷居到徑山。不久之後拄著枴杖回到南屏山下。百丈懷海、大仰慧寂的弟子們聽說老師退隱，爭著來迎接邀請。老師推辭不掉，於是返回仰山住了三年。將要圓寂時，親手寫信辭別一起遊玩的人，又寫了偈語訣別大眾，扔下筆就圓寂了。時間是元朝延祐六年閏八月十七日（1319年）。世壽八十二歲。弟子們將他的全身安葬在金雞石下。在杭州的弟子們分了他的指甲和頭髮，在凈慈寺西隱建造了塔來供奉。
凈慈聞禪師的法嗣
杭州徑山云峰妙高禪師
是福州長溪人。世代以儒學為業。母親阮氏，夢見池塘上的嬰兒合掌坐在蓮花心上，用手捧著得到了他。醒來后就生下了禪師，因此取名為夢池。他神采秀美聰慧，喜歡讀書努力學習，尤其沉迷於佛經。堅決請求學習出世之法，依止雲夢澤公剃度染衣，受了具足戒。最初參拜癡絕禪師，後來又拜見無準師範禪師，無準師範禪師尤其器重喜愛他。之後到育王寺拜見偃溪禪師，偃溪禪師命他掌管藏經的鑰匙。一天，偃溪禪師舉例說：『譬如牛過窗欞，頭、角、四蹄都過去了，為什麼尾巴過不去呢？』禪師豁然開悟，於是說：『鯨魚吞盡海水，完全露出了珊瑚枝。』偃溪禪師認可了他的見解。恰逢偃溪禪師遷居南屏山，禪師也一同前往。後來出世住持宜興大蘆寺，接著又遷居江陰勸忠寺、霅川何山寺。蔣山寺住持的位置空缺，奉朝廷的命令前去住持。經歷了十三年，僧眾超過五千人。元朝德祐元年（1275年），寺廟遭遇兵禍，軍士用刀威脅禪師。禪師伸長脖子說：『想殺就殺，我的頭不是你磨刀的石頭。』言辭神色沒有絲毫的害怕。軍士被感化，丟下刀離開了。元朝至元庚辰年（1280年）遷居徑山寺。寺廟遭遇火災，剛開始重建只恢復了十分之一。沒過幾年就恢復了原來的面貌。禪師開示大眾說：『前一念是凡夫，后一念是聖人，一刀兩斷，不要遲疑。』因此在《涅槃經》的法會上，廣額屠夫放下屠刀，便說自己是千佛之一。然而即使是這樣，如果沒有舉鼎拔山的力量，千里烏騅馬也不容易駕馭。』開示大眾。
【English Translation】 English version: He was not firm and secure. After a long while, he said, 'The net covering the sky is a hundred thousand layers deep.' After residing at Yangshan for seven years, he moved to Jingshan. Soon after, he returned to Nanping Mountain with a staff. The disciples of Baizhang Huaihai (百丈懷海) and Dayang Huiji (大仰慧寂) heard of the master's retirement and vied to welcome and invite him. The master could not refuse, so he returned to Yangshan and resided there for three years. When he was about to pass away, he personally wrote letters to bid farewell to those he had traveled with, and also wrote a verse to bid farewell to the assembly. He threw down his pen and passed away. It was the seventeenth day of the eighth lunar month in the sixth year of the Yan祐 era of the Yuan Dynasty (1319). His age was eighty-two. His whole body was enshrined and buried under Golden Rooster Rock. The disciples in Hangzhou divided his nails and hair and built a pagoda at Xiyin (西隱) in Jingci Temple (凈慈寺) to enshrine them.
The Dharma successor of Chan Master Wen (聞禪師) of Jingci Temple:
Chan Master Miaogao (妙高禪師) of Yunfeng (云峰) at Jingshan (徑山) in Hangzhou
He was a native of Changxi (長溪) in Fuzhou (福州). His family had been scholars for generations. His mother, Ruan (阮), dreamed of an infant in a pond sitting with palms together on a lotus heart, holding it in her hands. She awoke and gave birth to the master, so he was named Mengchi (夢池). He was intelligent and handsome, loved to read and study diligently, and was especially absorbed in Buddhist scriptures. He firmly requested to study the Dharma of transcending the world, and was tonsured and ordained by Yun Mengze Gong (雲夢澤公), receiving the complete precepts. He first visited Chan Master Chijue (癡絕禪師), and then met Chan Master Wuzhun Shifan (無準師範禪師), who especially valued and loved him. Later, he visited Yexi (偃溪) at Yuwang Temple (育王寺), who ordered him to manage the key to the scripture collection. One day, Yexi gave an example, 'It is like a cow passing through a window frame, the head, horns, and four hooves have all passed, why can't the tail pass?' The master suddenly had an awakening, and said, 'The whale swallows the sea, completely revealing the coral branches.' Yexi approved of his understanding. Coincidentally, Yexi moved to Nanping Mountain (南屏山), and the master went with him. Later, he came forth to reside at Dal寺 (大蘆寺) in Yixing (宜興), and then moved to Quanzhong Temple (勸忠寺) in Jiangyin (江陰) and Heshan Temple (何山寺) in Zhachuan (霅川). When the position of abbot at Jiangshan Temple (蔣山寺) was vacant, he was ordered by the court to reside there. After thirteen years, the assembly exceeded five thousand. In the first year of the Deyou era of the Yuan Dynasty (1275), the temple was attacked by soldiers. The soldiers threatened the master with a knife. The master stretched out his neck and said, 'Kill me if you want, my head is not a stone for you to sharpen your knife on.' His words and expression showed no fear. The soldiers were moved and dropped their knives and left. In the Gengchen year of the Zhiyuan era of the Yuan Dynasty (1280), he moved to Jingshan Temple. The temple had suffered a fire, and the initial reconstruction only restored one-tenth of it. In a few years, it was restored to its original appearance. The master instructed the assembly, 'The previous thought is a mortal, the next thought is a sage, cut it off with one stroke, do not hesitate.' Therefore, at the Nirvana assembly, the butcher Guang'e (廣額) laid down his butcher knife and said that he was one of the thousand Buddhas. However, even so, without the strength to lift a tripod and uproot a mountain, the black horse of a thousand miles is not easy to ride.' He instructed the assembly.
。言前辨旨。句下明宗。東計山熾然說法。湛瀆水專為流通。者里構得未免遞相鈍置。若或尚存觀聽。擾擾匆匆。晨雞暮鐘。上堂。聲色為無生之鴆毒。受想乃至人之坑阱。者般說話何誰不知。然粗餐易飽細嚼難饑。上堂。世界未形。乾坤泰定。生佛未具。覿體全真。無端鏡容大士。向鷹巢躍出。擘破面皮。早是遭人描邈。那更缺齒老胡不依本分。遙望東震旦國有大乘根器。迢迢十萬里來意在攙行奪市。直得鳳樓鼓響。阿閣鐘鳴。轉喉觸諱。插足無門。合國難追。重遭揭露。新蔣山迫不得已。跨他船舷入他界分。新官不理舊事。畢竟如何。拍禪床一下。戍樓靜貯千峰月。塞草閑鋪萬里秋。上堂。五峰峭峙。到者須是其人。一鏡當空。無物不蒙其照。祖師基業依然。猶在衲僧活計。何曾變遷。著手不得處正好提撕。措足無門時方堪履踐。直得山云澹濘澗水潺湲。一曲無私萬邦樂業。正恁么時功歸何所。車書自古同文軌。四海如今共一家。戊子春魔事忽作。有𧮂毀禪宗者。師曰此法門大事吾當忍死爭之。遂趨京。有旨集諸宗徒廷辯。上問。禪以何為宗。師奏。凈智妙圓。體本空寂。非見聞覺知思慮分別所能到。宣問再三。師歷舉西天東土諸祖以至德山臨濟棒喝因緣餘二千言。又宣進榻前與𧮂者反覆論難。𧮂者辭屈。上大悅
。賜食而退。師陛辭南歸。示眾曰。我本深藏巖竇。隱遁過時。不謂日照天臨。難逃至化。又曰。衲破矇頭萬事休。此時山僧都不會。徑山復災。師謂眾曰吾宿負此山債耳。復竭力營建匯殿坡為池他屋以次落成。癸巳六月十七日書偈而逝。師生於嘉定己卯二月十七日。世壽七十五僧臘五十九。塔于寺之西麓。
湖州何山鐵鏡至明禪師
福唐長溪王氏子。首謁堯叟蓂于嘉禾天寧。雖蒙䇿勵未有省發。復見偃溪于凈慈。朝參暮叩久之始獲印證。又謁清溪沅藏叟珍。至元辛巳出世何山。移大梅。大德庚子復請歸何山。上堂。著意馳求驢年見面。盡情放下瞥爾現前。香嚴聞擊竹聲徹見本來面目即不問。且道恁么熱向甚麼處迴避。歸堂喫茶去。上堂。原野秋陰寒螀悉吟。楓林落葉片片赤心。達磨頂門。無骨兒孫。海底摸針。忽然摸著時如何。誰道龍王宮殿深。上堂。達磨不來東土。官路少人行。二祖不住西天。私酒多人吃。何山門前一條大路。南來北往知是幾多。只是中間一塊石頭未曾有人踏著。眾中莫有踏著者么。擲下拄杖曰。看腳下。上堂。今朝八月二十五。記得洞山離查渡。落在雲門網子中。有屈至今無處訴。豎起拂子。雲門大師來也。合吃何山手中棒。且道過在什麼處。不合鼓弄人家男女。延祐乙卯十一月
【現代漢語翻譯】 現代漢語譯本 賜予食物后讓他退下。禪師向皇帝告辭後向南返回。他向眾人說道：『我原本深深地藏在巖洞里，隱居避世。沒想到如今聖上的光輝照耀，難以逃脫教化。』又說：『身披破舊的僧衣，萬事皆休。此時山僧什麼都不知道。』徑山寺再次遭遇災難，禪師對眾人說：『我前世欠了這個山的債啊。』於是竭盡全力營建匯殿，開鑿山坡為水池，其他房屋也依次落成。元貞元年（1295年）六月十七日，寫下偈語后圓寂。禪師生於嘉定十二年（1219年）二月十七日，世壽七十五歲，僧臘五十九年。塔建在寺廟的西邊山腳下。
湖州何山鐵鏡至明禪師
他是福唐長溪人王氏之子。最初拜訪堯叟蓂禪師于嘉禾天寧寺。雖然受到鞭策鼓勵，但沒有領悟。後來又在凈慈寺拜見偃溪禪師。早晚參拜請教，很久之後才獲得印證。又拜訪清溪沅藏叟珍禪師。至元元年（1264年）在何山寺開法傳道。后移住大梅山。大德四年（1300年）再次被請回何山寺。上堂說法：『如果刻意追求，就像驢年一樣遙遙無期。如果完全放下，瞬間就能顯現。香嚴智閑禪師聽到擊竹的聲音而徹底見到本來面目，這個且不問。那麼，這麼熱的天氣要到哪裡去躲避呢？』說完回到禪堂喝茶去了。上堂說法：『原野秋天的陰影中，寒蟬都在鳴叫。楓樹林中落下的葉子，片片都是赤誠之心。達摩（Bodhidharma）的頂門，沒有骨頭的子孫。海底摸針。如果忽然摸到了，會怎麼樣呢？誰說龍王的宮殿很深呢？』上堂說法：『達摩（Bodhidharma）沒有來東土，官道上行人稀少。二祖慧可沒有住在西天，私酒卻有很多人喝。何山寺門前有一條大路，南來北往不知有多少人。只是中間有一塊石頭，沒有人曾經踩到過。各位當中有踩到的人嗎？』說完扔下拄杖說：『看腳下。』上堂說法：『今天八月二十五，記得洞山良價禪師離開查渡。落入雲門文偃禪師的網中，受屈至今無處申訴。』豎起拂塵說：『雲門文偃大師來了。應該吃何山寺手中的棒子。那麼，過錯在哪裡呢？不該戲弄人家的男女。』延祐元年（1314年）十一月
【English Translation】 English version After giving him food, he was dismissed. The Chan master bid farewell to the emperor and returned south. He said to the assembly: 'I was originally deeply hidden in a rock cave, living in seclusion to avoid the times. Unexpectedly, the sun shines and heaven oversees, making it difficult to escape transformation.' He also said: 'Wearing tattered robes, all matters cease. At this time, this mountain monk knows nothing.' Jing Mountain Monastery suffered another disaster, and the Chan master said to the assembly: 'I owe this mountain a debt from a previous life.' So he exerted all his strength to build Huidian Hall, excavate the slope into a pond, and other buildings were completed in succession. On the seventeenth day of the sixth month of the Gui Si year (1293), he wrote a verse and passed away. The Chan master was born on the seventeenth day of the second month of the Jia Ding Ji Mao year (1219), with a lifespan of seventy-five years and fifty-nine years as a monk. His pagoda was built at the western foot of the temple.
Chan Master Tie Jing Zhi Ming of He Mountain in Huzhou
He was Wang's son from Changxi, Futang. He first visited Chan Master Yao Sou Ming at Tianning Monastery in Jiahe. Although he received encouragement, he did not have any realization. Later, he met Chan Master Yanxi at Jingci Monastery. He paid homage and inquired morning and evening, and after a long time, he finally obtained confirmation. He also visited Chan Master Qingxi Yuanzang Souzhen. In the Xin Si year of Zhiyuan (1264), he began teaching at He Mountain Monastery. He later moved to Da Mei Mountain. In the Geng Zi year of Dade (1300), he was invited back to He Mountain Monastery. Giving a sermon, he said: 'If you deliberately seek, you will meet in the year of the donkey. If you completely let go, it will appear in an instant. Xiangyan Zhixian Chan master heard the sound of striking bamboo and thoroughly saw his original face, that will not be asked. Then, where can you avoid such hot weather?' After speaking, he returned to the meditation hall to drink tea. Giving a sermon, he said: 'In the autumn shade of the wilderness, the cold cicadas are all chirping. The fallen leaves in the maple forest are all red hearts. Bodhidharma's crown, boneless descendants. Searching for a needle at the bottom of the sea. What if you suddenly find it? Who says the Dragon King's palace is deep?' Giving a sermon, he said: 'Bodhidharma did not come to the Eastern Land, and few people travel on the official road. The Second Patriarch Huike did not live in the Western Heaven, but many people drink private wine. There is a wide road in front of He Mountain Monastery, and I don't know how many people come and go. But there is a stone in the middle that no one has ever stepped on. Is there anyone among you who has stepped on it?' He threw down his staff and said: 'Look at your feet.' Giving a sermon, he said: 'Today is the twenty-fifth day of the eighth month, remember when Chan Master Dongshan Liangjie left Cha Du. Falling into Chan Master Yunmen Wenyan's net, he has been wronged and has nowhere to appeal to this day.' Raising his whisk, he said: 'Master Yunmen Wenyan is here. He should eat the stick in He Mountain Monastery's hand. So, what is the fault? He shouldn't tease other people's men and women.' Eleventh month of the Yanyou year (1314)
初五日呼其徒囑後事。索紙大書曰。絕羅籠。沒回互。大海波澄。虛空獨露。擲筆翛然而逝。壽八十六。
明州天童止泓鑒禪師
初住信州真如。移天童。上堂。諸佛不真實。說法度群生。菩薩有智慧。見性不分明。白雲無心意。灑為世間雨。大地不含情。能長諸草木。古德與么提唱。於四諦法中開鑿人天不妨善巧。若據衲僧分上。何啻白雲萬里。上堂。拈拄杖。一有多種。二無兩般。枯桑知天風。海水知天寒。拄杖子聞與么道。不覺忻忻笑曰。出身猶可易。脫體道應難。擲下拄杖下座。上堂。舉大陽玄禪師問梁山如何是無相道場。山指大士㡧子曰者是吳處士畫底。玄擬進語。山急索曰者是有相底那個是無相底。玄遂有省。便作禮。山曰何不道取一句。玄曰道即不辭恐上紙筆。山笑曰此語上碑去在。頌曰。真空無相絕名模。空底精兮畫底粗。道即不辭難上紙。西天鬍子沒髭鬚。
靈隱濟禪師法嗣
明州天童石門來禪師
嘗作剪刀頌曰。渾鋼打就冷光浮。兩刃交鋒未肯休。直截當機為人處。何曾動著一絲頭。
明州雪竇野翁炳同禪師
新昌張氏子。參大川。一日入室次。川舉臘月火燒山話。師擬開口。川遽拈竹篦拄之。師豁然悟旨。后縛茅仗錫峰。日扃戶書法華。嘗有老來
【現代漢語翻譯】 現代漢語譯本：
初五日，他叫來他的弟子們，囑咐後事。索要紙筆，寫下：『絕羅籠，沒回互，大海波澄，虛空獨露。』寫完便放下筆，安詳地去世了，享年八十六歲。 明州天童止泓鑒禪師 起初住在信州真如寺，後來移居天童寺。上堂說法：『諸佛不真實，說法度群生。菩薩有智慧，見性不分明。白雲無心意，灑為世間雨。大地不含情，能長諸草木。』古德這樣提倡，在四諦法中開鑿人天，不妨善巧。若從衲僧的角度來看，何止白雲萬里。上堂時，拿起拄杖說：『一有多種，二無兩般。枯桑知天風，海水知天寒。』拄杖子聽了這樣說，不禁高興地笑著說：『出身猶可易，脫體道應難。』說完放下拄杖，走下座位。上堂時，舉大陽玄禪師問梁山：『如何是無相道場？』梁山指著大士幡子說：『這是吳處士畫的。』玄禪師正要說話，梁山急忙追問：『這是有相的，哪個是無相的？』玄禪師因此有所領悟，便行禮。梁山說：『何不道取一句？』玄禪師說：『說即不辭，恐怕上紙筆。』梁山笑著說：『此語上碑去在。』頌曰：『真空無相絕名模，空底精兮畫底粗。道即不辭難上紙，西天鬍子沒髭鬚。』 靈隱濟禪師的法嗣 明州天童石門來禪師 曾作《剪刀頌》：『渾鋼打就冷光浮，兩刃交鋒未肯休。直截當機為人處，何曾動著一絲頭。』 明州雪竇野翁炳同禪師 新昌張氏之子，參拜大川禪師。一日入室時，大川禪師舉『臘月火燒山』的話頭。禪師剛要開口，大川禪師立刻用竹篦子阻止他。禪師豁然開悟。後來在仗錫峰結茅居住，每天關門書寫《法華經》。曾有老來
【English Translation】 English version:
On the fifth day, he called his disciples and entrusted them with his final affairs. He asked for paper and brush and wrote: 'Cut off the net, no turning back, the great sea is clear, the empty sky is uniquely revealed.' After writing, he put down the brush and passed away peacefully, at the age of eighty-six. Zen Master Zhihong Jian of Tiantong Temple in Mingzhou (modern Ningbo) He initially resided at Zhenru Temple in Xinzhou, and later moved to Tiantong Temple. In his Dharma talk, he said: 'The Buddhas are not real, yet they preach to liberate beings. Bodhisattvas have wisdom, yet their seeing of the nature is not clear. White clouds have no intention, yet they sprinkle rain upon the world. The great earth has no emotion, yet it can grow all kinds of plants and trees.' The ancient masters advocated in this way, opening up the path to humans and gods within the Four Noble Truths, which is quite skillful. But from the perspective of a monk, it is more than just ten thousand miles of white clouds. During the Dharma talk, he picked up his staff and said: 'One has many kinds, two has no duality. The withered mulberry knows the heavenly wind, the seawater knows the heavenly cold.' The staff, hearing this, couldn't help but laugh and say: 'Leaving the body is still easy, but speaking of detachment is difficult.' After saying this, he put down the staff and stepped down from the seat. During the Dharma talk, he cited Zen Master Dayang Xuan asking Liangshan: 'What is the formless Bodhimanda (無相道場)?' Liangshan pointed to the banner of the Bodhisattva (大士幡子) and said: 'This was painted by Layman Wu.' As Zen Master Xuan was about to speak, Liangshan quickly asked: 'This is with form, which one is without form?' Zen Master Xuan then had an awakening and bowed. Liangshan said: 'Why not say a phrase?' Zen Master Xuan said: 'Speaking is not a problem, but I'm afraid it will be written down.' Liangshan laughed and said: 'These words will be inscribed on a stele.' A verse says: 'True emptiness is without form, beyond description, the essence of emptiness, the crudeness of painting. Speaking is not a problem, but it's hard to put on paper, the Western barbarian has no beard.' A Dharma heir of Zen Master Ji of Lingyin Temple Zen Master Shimen Lai of Tiantong Temple in Mingzhou (modern Ningbo) He once composed an 'Ode to Scissors': 'Forged from pure steel, a cold light floats, the two blades cross, never willing to rest. Directly cutting at the moment for the sake of others, never touching a single thread.' Zen Master Yeweng Bingtong of Xuetou Temple in Mingzhou (modern Ningbo) The son of the Zhang family of Xinchang, he visited Zen Master Dachuan. One day, during a private interview, Zen Master Dachuan brought up the topic of 'burning a mountain with fire in the twelfth month'. As the Zen Master was about to speak, Zen Master Dachuan immediately stopped him with a bamboo staff. The Zen Master suddenly awakened. Later, he built a thatched hut on Zhangxi Peak and wrote the Lotus Sutra behind closed doors every day. There was once an old
非厭客靜里欲書經之句。值雪竇虛席。輿議請師。師遜辭。堅請乃赴。送僧之華頂見溪西和尚偈曰。高高峰頂屹雲中。八十溪翁也眼空。相見莫言行腳事。累他雙耳又添聾。壬寅中秋日昇座辭眾而逝。
雙林朋禪師法嗣
杭州靈隱悅堂祖訚禪師
南康周氏子。端平元年八月一日生。年十三告辭父母依郡之嘉瑞寺偃上人為師剃髮受具。一日閱華嚴經至惟一堅密身一切塵中現。忽有省。即往見別山智于蔣山。問近離何處。師曰江西。山曰馬大師安樂否。師叉手進前曰起居和尚。山俾入侍司。未幾至杭見斷橋倫于凈慈。問臨濟三遭黃檗痛棒是否。師曰是。橋曰因甚大愚肋下筑三拳。師曰得人一牛還人一馬。橋頷之。橋逝而柏山介石補其處。一日室中舉庭前柏樹子話。師擬議。石抗聲曰何不道黃鶴樓前鸚鵡洲。師言下頓悟。即命侍香。久之歸廬山東巖。日住圓通延師分座。九江守錢真孫聘師出世西林。至元二十五年遷開先。又遷東林。元貞初奉詔赴闕。入對稱旨。賜璽書。通慧禪師號。並金襕法衣。大德九年升住靈隱。嘗勘一僧曰。微塵諸佛在你舌頭上。三藏聖教在你腳跟底。何不瞥地。僧罔措。師便喝。又勘一僧曰。釋迦彌勒是他奴。他是阿誰。僧擬對。師便打。一僧新到。師問何處來。僧曰閩中。師曰
彼處如何住持。僧曰饑即吃飯困即打眠。師曰錯。僧曰未審和尚此間如何住持。師拂袖歸方丈。居四載而逝。訣眾偈曰。緣會而來。緣散而去。撞倒須彌。虛空獨露。世壽七十五僧臘五十二。
弁山阡禪師法嗣
盧山圓通雪溪逸禪師
贊興化和尚偈曰。中原一寶有來由。拶得君王引幞頭。到此若無青白眼。當機誰敢謾輕酬。
無鏡徹禪師法嗣
岳州灌溪昌禪師
山居偈曰。閑來石上玩長松。百衲禪衣破又縫。今日不憂明日事。生涯只在缽盂中。
薦福燦禪師法嗣
支提愚叟澄鑒禪師
寧德張氏子。參無文于薦福遂許入室。出世白雲。至元二十年世祖敕住支提。賜號通悟明印大師。后將示寂。沐浴更衣書偈曰。八十二年落賺世緣。躍翻筋斗應跡西干。擲筆危坐而逝。
雪峰信禪師法嗣
紹興府大慶尼了庵智悟禪師
生於福州王氏。幼孤。年十一白母愿出家。禮祥山寺普升得度。誦維摩經至諸佛國土亦復皆空。豁然頓悟。每自嘆曰。不求明師抉擇。恐成差別虛棄光陰。時北山退漳之南院閑居鼓山西庵。師往參叩。山問曰上座什麼處住。師曰不住南臺江邊。山曰畢竟住在什麼處。師不審便行。山叱曰走作什麼合吃山僧手中棒。師面熱汗下。次日
【現代漢語翻譯】 現代漢語譯本 『彼處如何住持？』（如何在此處修行？）僧人回答：『飢餓時就吃飯，睏倦時就睡覺。』禪師說：『錯了。』僧人問：『不知和尚您在此處如何住持？』禪師拂袖回到方丈。在此住了四年後圓寂。臨終遺偈說：『因緣聚合而來，因緣離散而去。撞倒須彌（Sumeru，佛教宇宙觀中的中心山），虛空獨自顯露。』世壽七十五歲，僧臘五十二年。
弁山阡禪師法嗣
盧山圓通雪溪逸禪師
贊興化和尚偈曰：『中原一寶有來由，拶得君王引幞頭。到此若無青白眼，當機誰敢謾輕酬。』
無鏡徹禪師法嗣
岳州灌溪昌禪師
山居偈曰：『閑來石上玩長松，百衲禪衣破又縫。今日不憂明日事，生涯只在缽盂中。』
薦福燦禪師法嗣
支提愚叟澄鑒禪師
寧德張氏之子。參拜無文禪師于薦福寺，遂被允許進入內室。出世于白雲寺。元朝至元二十年（1283年），世祖皇帝下旨讓他住持支提寺，賜號通悟明印大師。後來將要圓寂時，沐浴更衣，寫下偈語說：『八十二年落賺世緣，躍翻筋斗應跡西干（西方）。』擲筆危坐而逝。
雪峰信禪師法嗣
紹興府大慶尼了庵智悟禪師
生於福州王氏。幼年喪父。十一歲時稟告母親，願意出家。禮拜祥山寺普升禪師而得度。誦讀《維摩經》至『諸佛國土亦復皆空』時，豁然頓悟。常常自嘆說：『不求明師決斷選擇，恐怕形成差別，虛度光陰。』當時北山退漳禪師在南院閑居，鼓山西庵。智悟禪師前往參拜。北山禪師問：『上座在哪裡居住？』智悟禪師說：『不住在南臺江邊。』北山禪師說：『到底住在什麼地方？』智悟禪師不明白，便要離開。北山禪師呵斥道：『走去哪裡？合該吃山僧我手中的棒！』智悟禪師面紅耳赤，汗流浹背。第二天
【English Translation】 English version 『How does one abide here?』 The monk replied, 『When hungry, one eats; when sleepy, one sleeps.』 The master said, 『Wrong.』 The monk asked, 『I don't know how the venerable master abides here.』 The master flicked his sleeve and returned to his abbot's room. He lived there for four years before passing away. His farewell verse said, 『Arriving due to karmic conditions, departing when karmic conditions dissipate. Knocking down Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), the void alone is revealed.』 His worldly age was seventy-five, and his monastic age was fifty-two.
Dharma descendant of Chan Master Qian of Bian Mountain
Chan Master Yuan Tong Xue Xi Yi of Lu Mountain
A verse praising Abbot Xinghua: 『A treasure from the Central Plains has its origin, forcing the king to pull his head covering. If one has no discerning eyes here, who dares to casually offer a light response at the moment?』
Dharma descendant of Chan Master Wu Jing Che
Chan Master Guan Xi Chang of Yuezhou
A verse on living in the mountains: 『Leisurely playing with tall pines on the rocks, a patched-up Chan robe, torn and sewn again. Today not worrying about tomorrow's affairs, life is only in the alms bowl.』
Dharma descendant of Chan Master Jianfu Can
Chan Master Yuso Chengjian of Zhiti
A son of the Zhang family of Ningde. He visited Chan Master Wuwen at Jianfu Temple and was allowed to enter his room. He emerged into the world at Baiyun Temple. In the twentieth year of Zhiyuan (1283) of the Yuan Dynasty, Emperor Shizu ordered him to reside at Zhiti Temple and bestowed upon him the title of Great Master Tongwu Mingyin. Later, when he was about to pass away, he bathed, changed clothes, and wrote a verse saying, 『Eighty-two years, falling into the trap of worldly affairs, leaping and somersaulting, responding to traces in the West.』 He threw down his pen, sat upright, and passed away.
Dharma descendant of Chan Master Xuefeng Xin
Nun Liao An Zhiwu, Chan Master of Daqing Temple in Shaoxing Prefecture
Born into the Wang family of Fuzhou. Orphaned at a young age. At the age of eleven, she told her mother of her wish to leave home. She was ordained by Chan Master Pusheng of Xiangshan Temple. When reciting the Vimalakirti Sutra to 『The Buddha lands are all empty,』 she suddenly awakened. She often sighed, saying, 『Not seeking a clear master to decide and choose, I fear forming differences and wasting time.』 At that time, Chan Master Beishan Tuizhang was residing in seclusion at Nanyuan, Xi'an of Gushan. The master went to visit. Chan Master Beishan asked, 『Where does the venerable one reside?』 The master said, 『Not residing by the Nantai River.』 Chan Master Beishan said, 『Where exactly do you reside?』 The master did not understand and was about to leave. Chan Master Beishan scolded, 『Where are you going? You deserve to eat the staff in this monk's hand!』 The master's face turned red, and he was sweating profusely. The next day
復往請益曰某甲昨日祇對和尚有什麼過。山厲聲曰更來者里覓過在。師釋然曰。月明照見夜行人。山顧旁僧曰看渠根器不凡。遂印以偈。有相逢若問其中事。風攪螺江浪拍天之句。后出世蘇之西竺。一日癡絕來訪。問曰。子悟處如末山見大愚。忽然撞著灌溪來時如何。師曰大海不讓細流。癡絕一笑而已。寶祐六年住大慶。僧問。灌溪道我在臨濟爺爺處得半杓。末山娘娘處得半杓。畢竟是有是無。師曰百華毬子上何用繡紅旗。上堂。拈拄杖。天垂十二闌干角。風滿三千世界中。熱惱變成清凈境。禪心頓覺悟真空。靠拄杖。有甚共語處。上堂。大陽門下日日三秋。明月堂前時時九夏。古人恁么道。未免坐在者里。大慶即不然。山轉疑無路。溪回別有村。上堂。柳絮飄風杏華沐雨。好個生機。快須薦取。以拂子擊禪床曰。咄。三十年後不得錯舉。
華藏凈禪師法嗣
明州天童西江謀禪師
被敕住天童歷四十年。貌枯瘁。蒞眾孤峻。機語峭拔。音如洪鐘。理宗朝三被寵錫。其示眾曰。春日晴。黃鸝鳴。最親切。誰解聽。癡絕主玉幾嘗寄偈曰。千丈飛流氣象新。巖前一吼凈無塵。將入滅。顧侍僧曰。一笑翻身。日面月面。閣筆而逝。
福州雪峰石翁玉禪師
禮雪峰塔偈曰。入閩早是四旬餘。像骨
【現代漢語翻譯】 復又前往請教說：『某甲（自稱）昨日在和尚面前有什麼過失？』末山厲聲說：『更來這裡尋找過失嗎？』禪師豁然開悟說：『月亮明亮照見夜行人。』末山回頭對旁邊的僧人說：『看他根器不凡。』於是用偈語印證他。偈語中有『有相逢若問其中事，風攪螺江浪拍天』之句。後來出世在蘇州的西竺寺。一天，癡絕禪師來訪，問道：『你開悟的地方如末山見大愚，忽然撞著灌溪來時如何？』禪師說：『大海不讓細流。』癡絕禪師一笑而已。寶祐六年（1258年）住持大慶寺。僧人問：『灌溪禪師說我在臨濟爺爺處得半杓，末山娘娘處得半杓，畢竟是有是無？』禪師說：『百華毬子上何用繡紅旗。』上堂說法時，拿起拄杖說：『天垂十二闌干角，風滿三千世界中，熱惱變成清凈境，禪心頓覺悟真空。』靠著拄杖說：『有什麼共同談論的地方？』上堂說法時說：『大陽門下日日三秋，明月堂前時時九夏。』古人這樣說，未免坐在那裡。大慶寺卻不是這樣，『山轉疑無路，溪回別有村。』上堂說法時說：『柳絮飄風杏華沐雨，好個生機，快須薦取。』用拂子擊打禪床說：『咄。三十年後不得錯舉。』
華藏凈禪師法嗣
明州天童西江謀禪師
被皇帝敕令住持天童寺四十年。容貌枯槁憔悴。管理大眾孤僻嚴峻。機鋒語言峭拔。聲音如洪鐘。理宗皇帝在位時三次受到寵幸賞賜。他向大眾開示說：『春日晴，黃鸝鳴，最親切，誰解聽。』癡絕禪師在玉幾上曾經寄給他偈語說：『千丈飛流氣象新，巖前一吼凈無塵。』將要圓寂時，回頭對侍者說：『一笑翻身，日面月面。』放下筆而逝世。
福州雪峰石翁玉禪師
禮拜雪峰塔時作偈說：『入閩早是四旬餘，像骨
【English Translation】 Again, he went to ask for instruction, saying, 'What fault did I, Moujia (a self-reference), have yesterday in the presence of the Abbot?' Moshan sternly said, 'Are you still coming here to seek faults?' The Chan master suddenly awakened and said, 'The bright moon illuminates the night traveler.' Moshan turned to the monks beside her and said, 'Look at his extraordinary potential.' Thereupon, she sealed his enlightenment with a verse, which included the lines, 'If you meet someone and ask about the matter within, the wind stirs the Snail River, and the waves beat the sky.' Later, he emerged into the world at Xizhu Temple in Suzhou. One day, Chijue Chan Master came to visit and asked, 'Your enlightenment is like Moshan meeting Dayu; what if you suddenly encounter Guanxi?' The Chan master said, 'The great sea does not reject small streams.' Chijue Chan Master merely smiled. In the sixth year of Baoyou (1258 AD), he resided at Daqing Temple. A monk asked, 'Chan Master Guanxi said that he obtained half a ladle from Grandpa Linji and half a ladle from Granny Moshan. Ultimately, is it existent or nonexistent?' The Chan master said, 'What need is there to embroider a red flag on a hundred-flower ball?' When ascending the hall to preach, he picked up his staff and said, 'Heaven hangs twelve balustrade corners, the wind fills three thousand worlds, vexations transform into pure realms, and the Chan mind suddenly awakens to the emptiness of the void.' Leaning on his staff, he said, 'What common ground is there for discussion?' When ascending the hall to preach, he said, 'Under the gate of Dayang, every day is like three autumns; before the Bright Moon Hall, every moment is like nine summers.' The ancients spoke like this, inevitably sitting there. Daqing Temple is not like this: 'The mountain turns, and one doubts there is no road; the stream winds, and another village appears.' When ascending the hall to preach, he said, 'Willow catkins flutter in the wind, apricot blossoms bathe in the rain, such vitality, quickly recognize it.' He struck the Zen bed with his whisk and said, 'Hmph. Do not misinterpret this thirty years from now.'
Disciple of Chan Master Huazang Jing
Chan Master Xijiang Mou of Tiantong Temple in Mingzhou
He was ordered by the emperor to reside at Tiantong Temple for forty years. His appearance was withered and haggard. He managed the community with aloofness and severity. His words were sharp and incisive. His voice was like a resounding bell. During the reign of Emperor Lizong, he was favored and rewarded three times. He instructed the assembly, saying, 'Spring day clear, oriole singing, most intimate, who understands the listening?' Chan Master Chijue once sent him a verse from the jade seat, saying, 'A thousand-foot waterfall, a new phenomenon, a roar before the cliff, purifying all dust.' As he was about to pass away, he turned to his attendant and said, 'A smile, a turn of the body, sun face, moon face.' He put down his pen and passed away.
Chan Master Shi Weng Yu of Xuefeng Temple in Fuzhou
When paying respects to the pagoda of Xuefeng, he composed a verse, saying, 'Entering Min early, it has been more than forty years, elephant bones'
崖前縛屋居。誰道開平年代后。春疇煙雨幾鋤犁。
徑山玨禪師法嗣
杭州中竺空巖有禪師
室中嘗垂語曰。黃金鑄就鐵真人。(東海涌頌曰。錦衣公子醉田家。熟睡柴床日未斜。熱渴呼漿無所得。便將玉帶換甌茶)
杭州凈慈千瀨善慶禪師
嚴陵彭氏子。丱歲而孤萍蹤無寄。就舅氏業儒。往見懷楚。楚知為法器。問能出家否。師曰固本願耳。楚遂度之爰具戒品。律身甚嚴。遍歷諸方咸無所證。后聞佛心玨主凈慈。遂往親依。一日聞舉洞山麻三斤話悟旨。出世宜興之保安。遷嘉禾之天寧。后升凈慈。嘗著扶宗顯正論進。仁宗覽而嘉之。賜金襕袈裟。徽號慧光普照文明通辯。及謝事。築室曰歸休。宴息其間泊如也。至元戊寅八月三日化去。壽七十九。
靈隱泉禪師法嗣
婺州寶林無機和尚
上堂。舉教中道。居一切時不起妄念。于諸妄心亦不息滅。住妄想境不加了知。于無了知不辨真實。大慧頌曰。荷葉團團團似鏡。菱角尖尖尖似錐。風吹柳絮毛毬走。雨打梨華蛺蝶飛。師曰。大慧和尚可謂桃華李華總成一家。雙林則不然。客舍并州已十霜。歸心日夜憶咸陽。無端更度桑乾水。卻望并州是故鄉。上堂。蘆華對蓼紅。木落山露骨。彷彿揚州。依希越國。拈拄杖卓一下。
【現代漢語翻譯】 現代漢語譯本： 住在崖前的簡陋房屋裡。誰說這是開平（907-911）年間之後的事情呢？春天的田野上，煙雨濛濛，耕耘了幾次？
徑山玨禪師的法嗣
杭州中竺空巖有禪師
禪師在室內經常開示說：『用黃金鑄成的鐵真人。』（東海涌作頌說：『身穿錦衣的公子，醉倒在農家。在柴床上熟睡，太陽還沒西斜。口渴想喝漿卻找不到，只好用玉帶換一碗茶。』）
杭州凈慈千瀨善慶禪師
是嚴陵彭氏的兒子，年少時就成了孤兒，像浮萍一樣無所依靠。於是跟隨舅父學習儒學。後來去拜見懷楚禪師，懷楚禪師認為他是可以修習佛法的器才，問他能不能出家。禪師回答說這本來就是我的願望。懷楚禪師於是為他剃度，並授予他具足戒。禪師持戒非常嚴格，走遍各處參學，但都沒有證悟。後來聽說佛心玨禪師主持凈慈寺，於是前去親近依止。有一天，聽到玨禪師舉洞山禪師的『麻三斤』的話頭，於是開悟。後來出世住持宜興的保安寺，又遷往嘉禾的天寧寺，之後升座凈慈寺。曾經撰寫《扶宗顯正論》進獻給朝廷。仁宗（1010-1063）皇帝看了之後非常讚賞，賜予他金襕袈裟，並賜予『慧光普照文明通辯』的徽號。等到辭去寺務，就建造房屋，題名為『歸休』，在其中安然休息。到元朝戊寅年（1278）八月初三圓寂，享年七十九歲。
靈隱泉禪師的法嗣
婺州寶林無機和尚
上堂說法，引用經教中的話說：『處於一切時中，不起妄念。對於各種妄心，也不加以息滅。安住在妄想的境界中，不加以了知。對於沒有了知，也不分辨真實。』大慧禪師作頌說：『荷葉圓圓，圓得像鏡子。菱角尖尖，尖得像錐子。風吹柳絮，像毛線球一樣滾動。雨打梨花，像蝴蝶一樣飛舞。』無機和尚說：『大慧禪師可以說是桃花李花總成一家。』而我雙林則不然：『住在并州客舍已經十年了，日日夜夜思念著咸陽。無緣無故地又渡過桑乾河，回頭望去，卻覺得并州才是故鄉。』上堂說法，說：『蘆花對著蓼花紅，樹葉凋落，山石顯露出骨骼。彷彿是揚州，依稀是越國。』拈起拄杖，用力地敲了一下。
【English Translation】 English version: Living in a thatched hut before the cliff. Who says this is after the KaiPing era (907-911)? In the spring fields, amidst misty rain, how many times has the plow turned?
Dharma heir of Chan Master Jue of Jing Mountain
Chan Master Kongyan You of Zhongzhu Temple in Hangzhou
The Chan master often gave instructions in his room, saying: 'A true iron man cast in gold.' (Donghai Yong composed a verse saying: 'A brocade-robed young master is drunk in a farmer's house. Sound asleep on a firewood bed, the sun has not yet set. Thirsty and calling for refreshment, but finding none, he exchanges his jade belt for a bowl of tea.')
Chan Master Qianlai Shanqing of Jingci Temple in Hangzhou
He was a son of the Peng family of Yanling, orphaned at a young age, like duckweed without support. He then followed his uncle to study Confucianism. Later, he went to see Huai Chu Chan master, who recognized him as a vessel for the Dharma and asked if he could leave home. The master replied that it was his original wish. Huai Chu then ordained him and bestowed upon him the complete precepts. He observed the precepts very strictly, traveling to various places for study, but without any realization. Later, he heard that Chan Master Foxin Jue was in charge of Jingci Temple, so he went to be close to and rely on him. One day, upon hearing Jue Chan master cite Dongshan Chan master's saying 'Three pounds of flax,' he awakened to the meaning. Later, he came forth to reside at Bao'an Temple in Yixing, then moved to Tianning Temple in Jiahe, and later ascended to Jingci Temple. He once wrote 'A Treatise on Supporting the Tradition and Manifesting the Correct View' and presented it to the court. Emperor Renzong (1010-1063) read it and praised it greatly, bestowing upon him a golden kasaya and the honorary title 'Wisdom Light Universally Illuminating, Civilized and Eloquent.' When he retired from temple affairs, he built a house called 'Return to Rest,' where he peacefully resided. He passed away on the third day of the eighth month of the year Wuyin (1278) of the Yuan Dynasty, at the age of seventy-nine.
Dharma heir of Chan Master Quan of Lingyin Temple
Monk Wuji of Baolin Temple in Wuzhou
Ascending the Dharma hall, he quoted the teachings, saying: 'At all times, do not give rise to deluded thoughts. Towards all deluded minds, do not try to extinguish them. Dwell in the realm of delusion without adding understanding. Towards no understanding, do not distinguish reality.' Dahui composed a verse saying: 'Lotus leaves are round, round like mirrors. Water chestnuts are sharp, sharp like cones. The wind blows willow catkins, like woolen balls rolling. Rain strikes pear blossoms, like butterflies flying.' The master said: 'Chan Master Dahui can be said to have made peach blossoms and plum blossoms all one family.' But I, Shuanglin, am not like that: 'Dwelling in a guesthouse in Bingzhou for ten years, day and night I remember Xianyang. For no reason, I cross the Sanggan River again, but looking back, I feel that Bingzhou is my hometown.' Ascending the Dharma hall, he said: 'Reed flowers face smartweed red, leaves fall, and the mountain reveals its bones. It seems like Yangzhou, vaguely like Yue country.' He picked up his staff and struck it down once.
為君卓破精靈窟。無位真人赤骨律。
黃龍開禪師法嗣
華藏瞎驢無見和尚
上堂。舉興化打克賓話。頌曰。興化打克賓。言親語不親。棒頭如雨點。敲出玉麒麟。
杭州慧云無傳祖禪師
上堂。佛佛廣說。大智莫能知。祖祖相傳。凡情詎能測。先天后地成壞長存。入死出生去來不變。於斯薦得已涉支離。其或未然。山僧更為下個註腳。以拂子擊禪床曰。啼得血流無用處。不如緘口過殘春。
杭州護國臭庵宗禪師
上堂。舉豐干謂寒山拾得曰。你與我去游五臺便是我同流。寒山曰你去游五臺作么。干曰禮拜文殊。山曰你不是我同流。師曰。豐干開口不在舌頭上。寒山同坑無異土。檢點將來。兩個駝子廝撞著。世上應無直底人。上堂。舉岳林振禪師示眾曰。布袋口開還有買底么。僧曰有。林曰不作賤不作貴作么生買。僧無語。林曰老僧失利。師曰。岳林設個問端也甚奇特。及至被人道個有字。直得東遮西掩囊藏不迭。護國今日布袋開口還有買底么。良久曰。闌干雖共倚。山色不同觀。
孤峰秀禪師法嗣
福州鼓山皖山正凝禪師
龍舒太湖人。年十七二親俱喪。投黃州雙泉道瑛剃落。鄂渚開元受具。即遊方遍參三祖環庵璉鐘山癡絕沖長蘆南山哲皆不契。后
【現代漢語翻譯】 現代漢語譯本： 為君卓破精靈窟，無位真人赤骨律。
黃龍開禪師法嗣
華藏瞎驢無見和尚
上堂。舉興化打克賓話。頌曰：興化打克賓，言親語不親。棒頭如雨點，敲出玉麒麟。
杭州慧云無傳祖禪師
上堂。佛佛廣說，大智莫能知。祖祖相傳，凡情詎能測。先天后地成壞長存，入死出生去來不變。於斯薦得已涉支離。其或未然，山僧更為下個註腳。以拂子擊禪床曰：啼得血流無用處，不如緘口過殘春。
杭州護國臭庵宗禪師
上堂。舉豐干謂寒山拾得曰：『你與我去游五臺便是我同流。』寒山曰：『你去游五臺作么？』干曰：『禮拜文殊(Manjusri)。』山曰：『你不是我同流。』師曰：豐干開口不在舌頭上，寒山同坑無異土。檢點將來，兩個駝子廝撞著，世上應無直底人。上堂。舉岳林振禪師示眾曰：『布袋口開還有買底么？』僧曰：『有。』林曰：『不作賤不作貴作么生買？』僧無語。林曰：『老僧失利。』師曰：岳林設個問端也甚奇特，及至被人道個有字，直得東遮西掩囊藏不迭。護國今日布袋開口還有買底么？良久曰：闌干雖共倚，山色不同觀。
孤峰秀禪師法嗣
福州鼓山皖山正凝禪師
龍舒太湖人。年十七二親俱喪，投黃州雙泉道瑛剃落。鄂渚開元受具。即遊方遍參三祖環庵璉鐘山癡絕沖長蘆南山哲皆不契，后
【English Translation】 English version: For you, I break open the cave of the spirits; the true man without position is 赤骨律 (Chigulu).
Successor of Zen Master Huanglong Kai
Monk Wujian of Huazang, the Blind Donkey
Entering the hall. He cited the words of Xinghua striking Kebin. He composed a verse saying: Xinghua strikes Kebin, words are intimate but speech is not. The staff falls like raindrops, knocking out a jade Qilin (mythical Chinese creature).
Zen Master Wuchuan of Huiyun Temple in Hangzhou
Entering the hall. Buddhas extensively speak, great wisdom cannot know. Ancestors transmit to each other, ordinary feelings cannot fathom. Before heaven, after earth, formation, decay, long existence, entering death, emerging life, going, coming, unchanging. To understand here is already digressive. If not, this monk will add a footnote. He struck the Zen bed with a whisk, saying: Crying blood is useless, better to shut your mouth and pass the remaining spring.
Zen Master Chou'an Zong of Huguo Temple in Hangzhou
Entering the hall. He cited Fenggan saying to Hanshan and Shide: 'If you go with me to visit Mount Wutai, then you are my companions.' Hanshan said: 'What will you do visiting Mount Wutai?' Fenggan said: 'Worship Manjusri (Manjusri, Bodhisattva of wisdom).' Hanshan said: 'You are not my companion.' The master said: Fenggan's opening his mouth is not on his tongue, Hanshan is in the same pit, no different soil. Examining them, two hunchbacks bump into each other; in the world, there should be no straight people. Entering the hall. He cited Zen Master Yuelin Zhen addressing the assembly, saying: 'The cloth bag opens, is there anyone buying?' A monk said: 'Yes.' Lin said: 'Neither cheap nor expensive, how do you buy?' The monk was speechless. Lin said: 'This old monk is at a loss.' The master said: Yuelin sets up a question that is quite peculiar, and when someone says 'yes,' he has to cover up and hide it in his bag. Today, Huguo opens the cloth bag, is there anyone buying? After a long pause, he said: Although leaning on the railing together, the mountain colors are viewed differently.
Successor of Zen Master Gufeng Xiu
Zen Master Zhengning of Wanshan Mountain, Gushan Temple, Fuzhou
A native of Longshu Taihu. He lost both parents at the age of seventeen or eighteen and went to Huangzhou Shuangquan Daoying to have his head shaved. He received the precepts at Ezhou Kaiyuan. He then traveled around, visiting the Third Ancestor Huan'an Lian, Zhongshan Chijue Chong, and Changlu Nanshan Zhe, but did not find accord. Later
參雙塔無明性。明問達磨九年面壁時如何。師曰有理難伸。被明劈胸一拳。師忽然有省。嘆曰。我生平用底遭者老漢一拳瓦解冰消了也。復入閩禮孤峰和尚。峰舉狗子無佛性話。師不能答。逾半載得臻閫奧。乃頌曰。趙州道無。箭不虛發。筑著磕著。全活全殺。峰曰你也得只是未在。一日峰舉德山見龍潭話問那裡是德山親到處。師以手掩峰口。即說頌曰。潭不見。龍不現。全身已在空王殿。夢迴忽聽曉鶯啼。春風落盡桃華片。峰曰。汝今日方知泗洲大聖不在揚州出現。善自護持。遂俾侍香。洎峰遷西禪囊山師皆隨侍。峰歸寂。往依雪峰。霜林果請居板首。寶祐丁巳出世福州釣臺。遷萬歲。久之太傅賈平章魏國公劄請住鼓山。槌拂之下眾盈四千指。士大夫摳衣問道恨識師之𣆶。上堂。入院方三日。追陪人事忙。燈籠與露柱。密密細商量。且道商量個什麼。拍禪床。昨夜碧天風浪靜。一輪明月映螺江。上堂。六月旦。夏巳中。荷華開水面。荔子映山紅。無位真人處處相逢。擬議雲山千萬重。鼓山入院上堂。拈拄杖。飏下住山鈯斧。拈起國師聖箭。卓拄杖。一鏃破三關。機鋒如掣電。左右逢原。全機殺活。直得大頂峰小頂峰望空斫額。白雲亭涌泉亭笑里點頭。正與么時。且道功歸何所。靠拄杖。雕弓已掛狼煙息。萬國來朝賀
太平。示眾。萬機不到千聖攢眉。正令當行阿誰敢擬。便恁么會已落第二義諦。大似望梅林止渴。有甚快活處。衲僧家將黑豆子換人眼睛。把斷貫索穿人鼻孔。未為分外。且道衲僧見個甚麼道理。卓拄杖一下。選佛若無如是眼。宗風那得到於今。舉雪峰示眾曰。此事不從唇吻得。不從黃卷上得。不從諸方老宿得。合從什麼處得。也須子細。頌曰。一滴真珠紅潑醅。慇勤相勸兩三回。到頭欲盡東君意。吞卻臨行上馬杯。將終集兩序示遺誡。索筆書偈曰。八十四年一夢相似。夢破還空也無些事。端坐而逝。
婺州雙林一衲介禪師
贊傅大士偈曰。非儒非道亦非禪。杜撰修行忒可憐。擔閣一身三不了。至今八百有餘年。
容庵海禪師法嗣
葛廬覃禪師
舉僧問石溪和尚如何是佛。溪曰矮子看戲。頌曰。巍巍丈六紫金容。百戲場中有變通。矮子看來眉卓豎。鐵錘無孔舞春風。
續燈存稿卷第三 卍新續藏第 84 冊 No. 1585 續燈存稿
續燈存稿卷第四
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
臨濟宗
大鑒下第二十一世之上
徑山范禪師法嗣
袁州仰山雪巖祖欽禪師
閩之漳州人。五歲出
【現代漢語翻譯】 現代漢語譯本 太平。示眾。萬機不到，千聖攢眉。正令當行，阿誰敢擬？便恁么會，已落第二義諦。大似望梅止渴，有甚快活處？衲僧家將黑豆子換人眼睛，把斷貫索穿人鼻孔，未為分外。且道衲僧見個甚麼道理？卓拄杖一下。選佛若無如是眼，宗風那得到於今？舉雪峰示眾曰：『此事不從唇吻得，不從黃卷上得，不從諸方老宿得，合從什麼處得？』也須子細。頌曰：『一滴真珠紅潑醅，慇勤相勸兩三回。到頭欲盡東君意，吞卻臨行上馬杯。』將終集兩序示遺誡，索筆書偈曰：『八十四年一夢相似，夢破還空也無些事。』端坐而逝。
婺州雙林一衲介禪師
贊傅大士（指傅翕，南北朝時期梁朝的居士，以其對佛教的貢獻而聞名）偈曰：『非儒非道亦非禪，杜撰修行忒可憐。擔閣一身三不了，至今八百有餘年。』
容庵海禪師法嗣
葛廬覃禪師
舉僧問石溪和尚：『如何是佛？』溪曰：『矮子看戲。』頌曰：『巍巍丈六紫金容，百戲場中有變通。矮子看來眉卓豎，鐵錘無孔舞春風。』
續燈存稿卷第三 卍新續藏第 84 冊 No. 1585 續燈存稿
續燈存稿卷第四
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
臨濟宗
大鑒下第二十一世之上
徑山范禪師法嗣
袁州仰山雪巖祖欽禪師
閩之漳州人。五歲出
【English Translation】 English version Peace. Showing the assembly. Myriad affairs do not reach, a thousand sages knit their brows. When the correct decree is in effect, who dares to oppose it? If you understand it in this way, you have already fallen into the second meaning of truth. It's much like quenching thirst by thinking of plums; what joy is there? Monks exchange black beans for people's eyes, and pierce people's nostrils with a broken rope, which is not excessive. But what principle do monks see? He strikes the staff once. If selecting Buddhas lacks such eyes, how can the lineage style reach today? He quotes Xuefeng's (Yunmen Xuefeng, a famous Chan master) instruction to the assembly, saying: 'This matter cannot be obtained from lips and tongues, nor from yellow scrolls, nor from old masters in various places. From where should it be obtained?' You must also be careful. A verse says: 'A drop of true pearl, red and splashed. Earnestly advising each other two or three times. In the end, wanting to exhaust the meaning of the Eastern Ruler, swallow the cup before mounting the horse.' When about to pass away, he gathered the two orders to give final instructions, and asked for a brush to write a verse, saying: 'Eighty-four years are like a dream; when the dream breaks, it is empty, and there is nothing.' He passed away while sitting upright.
Chan Master Yi Na Jie of Shuanglin Temple in Wuzhou
Praising Layman Fu Daishi (Fu Xi, a lay Buddhist of the Liang Dynasty during the Northern and Southern Dynasties, known for his contributions to Buddhism), a verse says: 'Neither Confucian nor Taoist nor Chan, fabricating practice is truly pitiful. Shouldering a body, three things are not finished, and it has been more than eight hundred years.'
Dharma Successor of Chan Master Rong'an Hai
Chan Master Ge Lu Tan
He quotes a monk asking the Venerable Shixi: 'What is Buddha?' Xi said: 'A dwarf watching a play.' A verse says: 'The majestic sixteen-foot golden form has transformations in the hundred plays. When the dwarf looks, his eyebrows stand upright, and the iron hammer dances in the spring breeze without holes.'
Continued Lamp Records, Volume 3 Wan (卍) New Continued Collection, Volume 84, No. 1585, Continued Lamp Records
Continued Lamp Records, Volume 4
Compiled by Tongwen, a Shramana of Dongwu, a descendant of the Ming Dynasty
Collected by Shi Pei, a Layman of Huating, Lize
Linji School
Above the Twenty-first Generation from Dajian
Dharma Successor of Chan Master Fan of Jingshan
Chan Master Xueyan Zuqin of Yangshan in Yuanzhou
A person from Zhangzhou in Min. He left home at the age of five.
家。十六剃染。十八行腳。初參雙林洎妙峰善石田薰諸老無所發明。聞天目禮住凈慈懷香請益。目示臨濟三頓痛棒話亦無所入。遂上徑山謁無準和尚。依準最久銳志咨參。封被脅不至席者數載。有修上座者時激勵之。一日上蒲團忽然面前豁開如地陷一般。目前凈裸裸地靜悄悄地浮逼逼地。半月餘動相不生。自茲坐定礙膺十年。尋常入室每遇舉主人公便可打𨁝跳。若教舉起衲僧巴鼻佛祖爪牙更無有下口處。后同忠石樑過天目佛殿前行。抬眸見一株古柏觸著。向來所得境界和底一時飏下。礙膺之物爆然而散。如在暗室出白日之下。從此不疑生不疑死不疑佛不疑祖。方始見徑山老人立地處。后舉示人曰正好與三十拄杖。出世瓣香酬恩上堂。少林一曲五傳。至於六祖山深水寒。發太古之清音。調翻南嶽九世。至於慈明唱高和峻。奏絕聽之希聲。所以佛法盛于江西湖南。恢恢然浩浩然不可得而名焉。豈料三百年來土曠人稀道隨時變。黃鐘大呂寂而不作。鄭音衛響亦乃不聞。欽上座固無長處。既在浙江那畔被一陣業風吹到潭州城裡。只得改腔換調向十字街頭重翻此曲去也。且道是何節拍。擊拂子曰。萬年歡復。舉趙州和尚曰。金佛不度爐。木佛不度火。泥佛不度水。真佛內里坐。師曰。揭示如來正體。發明向上宗猷。趙州固是好手
。只是不合強生節目。新龍興見處又且不然。金佛度爐。木佛度火。泥佛度水。真佛聻切忌話墮。忽有個漢出來道你恁么正是強生節目。拍膝一下。將謂無人證明。上堂。一見便見。一得永得。展手曰。撒開兩手大家看。畢竟明明是何物。潭州內外有一十八座城門。白日行人千千萬萬往往來來。一任東西南北。謝首座維那上堂。人天眼目。佛祖綱維。千差萬別。一以貫之。如何見得。克賓法戰不勝。南泉斬卻貓兒。上堂。春日晴。燒痕青。布穀催耕處處鳴。雖然底事最分明。只是不得將眼看並耳聽。何故。才有一絲頭。便有一絲頭。上堂。吹毛劍。嚙鏃機。肘后符。頂門眼。潭州城裡起五千間寨屋。道林寺里借一百名夫。你輩後生晚進茄子瓠子。吃現成飯知什麼碗。上堂。石門𡾟險。玉峽潺湲。未到此間不妨疑著。到則到矣。平展一句又作么生。古路鐵蛇橫。浴佛上堂。四月八。生悉達。九龍吐水浴金軀。雲門一棒要打殺。是大神咒是大明咒是無上咒。汝等諸人還見黃面老子么。以拄杖一時打散。上堂。杜䳌啼血滿華枝。底事匆匆苦勸歸。歸到故鄉還似客。村村綠暗與紅稀。涵蓋乾坤句。隨波逐浪句。截斷眾流句。曏者里薦得。一串穿卻。楊岐驢子三隻腳。上堂。才恁么不恁么。有來繇沒來繇。十里灘頭廖鬍子。釣得
【現代漢語翻譯】 現代漢語譯本 這只是不符合強生（一種比喻，指虛張聲勢的節目）。新龍興（寺廟名）的見解又不是這樣。金佛用火爐來度化，木佛用火來度化，泥佛用水來度化。真佛（指真正的佛法）最忌諱落入言語的窠臼。忽然有個人出來說：『你這樣正是強生節目。』（如果有人）拍膝一下（表示贊同），（就）以為沒有人能證明（他的錯誤）。 上堂（指禪宗的一種說法形式）。一見（真性）便見，一得（真理）永得。展開雙手說：『撒開兩手大家看，到底明明是什麼？』潭州內外有一十八座城門，白天行人千千萬萬，來來往往，任憑東西南北（自由來去）。 感謝謝首座（寺院中職位的稱謂）和維那（寺院中職位的稱謂）上堂說法。人天眼目（指能引導人天的導師），佛祖綱維（指維繫佛法的根本）。千差萬別（的現象），用一個『一』來貫穿。如何才能見到（這個『一』）？克賓（禪師名）的法戰失敗了，南泉（禪師名）斬殺了貓兒（典故，指破除執著）。 上堂。春日晴朗，燒過的痕跡呈現青色，布穀鳥催促耕種，處處鳴叫。雖然事情的本質最分明，只是不能用眼睛看，也不能用耳朵聽。為什麼？只要有一絲頭緒（的執著），便會產生一絲頭緒（的束縛）。 上堂。吹毛劍（比喻鋒利的智慧），嚙鏃機（比喻快速的反應），肘后符（比喻關鍵時刻的幫助），頂門眼（比喻透徹的覺悟）。（即使）在潭州城裡建造五千間寨屋，在道林寺里借用一百名勞工，你們這些後生晚輩，就像茄子、瓠子一樣，吃了現成的飯，知道什麼碗（的來歷）？ 上堂。石門（地名）險峻，玉峽（地名）水流潺湲。沒到這裡之前，不妨心存疑惑；到了之後，也就到了。平鋪直敘一句又該怎麼說呢？古路（指修行之路）上鐵蛇（比喻危險）橫亙。 浴佛上堂。四月八日（佛誕日），悉達多（釋迦牟尼佛的本名）誕生，九龍吐水沐浴金身。雲門（禪師名）要用一棒打殺（這種表象）。這是大神咒（偉大的咒語），這是大明咒（光明的咒語），這是無上咒（至高無上的咒語）。你們這些人還見到黃面老子（指佛）嗎？用拄杖一時打散（這種執著）。 上堂。杜鵑啼血，染紅了滿樹的枝條，到底爲了什麼事情匆匆忙忙地勸人歸去？回到故鄉，卻還像個客人，村村綠色深暗，紅色稀疏。（這是）涵蓋乾坤句（總攝一切的語句），隨波逐浪句（順應世俗的語句），截斷眾流句（超越一切的語句）。向這裡領會得，一串穿卻（融會貫通）。楊岐（禪師名）的驢子三隻腳（比喻不落俗套）。 上堂。才這樣，不這樣；有來由，沒來由。十里灘頭的廖鬍子（人名），釣得（了什麼）？
【English Translation】 English version It's just not in line with 'Qiangsheng' programs (a metaphor for ostentatious shows). The view at Xinlongxing (name of a temple) is different. A golden Buddha is delivered by a furnace, a wooden Buddha is delivered by fire, and a clay Buddha is delivered by water. The true Buddha (referring to the true Dharma) most avoids falling into the trap of words. Suddenly, someone comes out and says, 'You are exactly like a 'Qiangsheng' program.' (If someone) claps their knee (in agreement), (they) think no one can prove (their mistake). Ascending the hall (a form of expression in Zen Buddhism). Once you see (true nature), you see it; once you attain (truth), you attain it forever. Spreading out both hands, he says, 'Open your hands and take a look, what exactly is it?' There are eighteen city gates inside and outside Tanzhou, and thousands upon thousands of people travel back and forth during the day, freely going east, west, north, and south. Thank you, Chief Seat (title of a position in a monastery) and Vina (title of a position in a monastery), for ascending the hall to give a Dharma talk. The eyes of humans and gods (referring to a teacher who can guide humans and gods), the framework of Buddhas and ancestors (referring to the foundation that maintains the Buddha's Dharma). The myriad differences (of phenomena) are penetrated by one 'one'. How can one see (this 'one')? Kebin (name of a Zen master)'s Dharma battle failed, and Nanquan (name of a Zen master) killed the cat (an allusion, referring to breaking through attachments). Ascending the hall. The spring day is clear, the burnt marks appear green, and the cuckoo urges plowing, chirping everywhere. Although the essence of the matter is most clear, it cannot be seen with the eyes or heard with the ears. Why? As long as there is a thread (of attachment), there will be a thread (of bondage). Ascending the hall. A hair-splitting sword (a metaphor for sharp wisdom), a arrow-biting machine (a metaphor for quick reaction), a talisman behind the elbow (a metaphor for help in critical moments), an eye on the top of the head (a metaphor for thorough enlightenment). (Even if) five thousand stockaded houses are built in Tanzhou City, and one hundred laborers are borrowed from Daolin Temple, you young juniors are like eggplants and gourds, eating ready-made meals, what do you know about the origin of the bowl? Ascending the hall. Shimen (place name) is dangerous, and the Yuxia (place name) water flows gurglingly. Before arriving here, you may as well be doubtful; after arriving, you have arrived. How should a straightforward sentence be said? On the ancient road (referring to the path of practice), an iron snake (a metaphor for danger) lies across. Ascending the hall for bathing the Buddha. On April 8th (Buddha's Birthday), Siddhartha (Shakyamuni Buddha's original name) was born, and nine dragons spit water to bathe the golden body. Yunmen (name of a Zen master) wants to kill (this appearance) with a stick. This is the great divine mantra (great mantra), this is the great bright mantra (bright mantra), this is the unsurpassed mantra (supreme mantra). Do you people still see the yellow-faced old man (referring to the Buddha)? Scatter (this attachment) with a staff at once. Ascending the hall. The cuckoo cries blood, dyeing the branches of the trees red, what is the matter that urges people to return home in a hurry? Returning to the hometown, it is still like a guest, the villages are dark green and the red is sparse. (This is) a phrase covering the universe, a phrase following the waves, a phrase cutting off the flow. Comprehending here, stringing them together (understanding thoroughly). Yangqi (name of a Zen master)'s donkey has three legs (a metaphor for not being conventional). Ascending the hall. Just like this, not like this; there is a reason, there is no reason. Liao Huzi (name of a person) at the Shili beach, what did he catch?
一雙紅鱗錦。尾放下卻是條鰍。因甚如此。斷岸孤舟。上堂。落華三月雨。殘夢五更鐘。聲色都消盡。玄關又一重。卻不得道。更須直下盡底掀翻。何故。須彌山。上堂。是亦刬非亦刬。令下無私棒頭有眼。因思黃檗大師道。汝等諸人與么行腳何處有今日。也是睦州擔板。上堂。水不洗水金不博金。青天白日自古自今。山僧到者里直是插手不入。汝等諸人還信自己是仰山么。曹溪波浪如相似。無限平人被陸沉。上堂。道在日用日用不知。饑只吃飯寒只添衣。晴天皧日掛枯梨。點簡溪頭梅樹。向陽偷放南枝。上堂。春雨溟濛。春云叆叇。忽然杲日當空。天不能遮。地不能載。正恁么時如來禪且置。祖師禪未在。因甚如此。只許參。不許會。上堂。呼六為五破二作三。眼觀東北意在西南。仰山門下卻不用者般茶飯。何故。佛法不怕爛。上堂。薰風自南來。殿閣生微涼。諸佛出身處。切忌錯商量。縱使言前薦得句外承當。仰山敢道未在。何故。嫩竹敲風鳴翡翠。芰荷翻雨潑鴛鴦。上堂。純清絕點正是真常流注。打破鏡來未免一場狼藉。不若遇飯吃飯遇茶喫茶。曉來獨立空庭外。閑對寒梅幾樹華。上堂。海水不可斗量。虛空不可尺度。凈地不可撒沙。爛泥不可著腳。者四轉語轉轉有落處。且道落在什麼處。東京大相國寺里有樹
【現代漢語翻譯】 現代漢語譯本 一雙紅色的鱗片錦鯉，尾巴放下來卻是一條泥鰍。為什麼會這樣呢？就像斷岸邊的孤舟一樣。 上堂開示：三月里落花如雨，殘夢被五更的鐘聲驚醒。世間的聲音和色彩都消散殆盡，進入玄關后還有更深的一重境界。但這還不能說是得道，更需要徹底地、從根本上掀翻一切。為什麼呢？就像須彌山一樣難以撼動。 上堂開示：說是也不對，說不是也不對。法令之下沒有私情，棒頭卻有眼睛。因此想起黃檗（Huangbo，禪宗大師）大師說的話：『你們這些人這樣四處遊方，哪裡會有今天？』這也是睦州（Muzhou，地名）和尚的擔板作風。 上堂開示：水不能洗水，金不能博金，****（此處原文如此，可能指某種真理或狀態）自古以來就是這樣。我來到這裡，真是插不上手。你們這些人還相信自己是仰山（Yangshan，人名，禪宗大師）嗎？曹溪（Caoxi，地名，禪宗六祖慧能弘法之地）的波浪如此相似，無數的普通人因此被淹沒。 上堂開示：道就在日常生活中，但人們每天都在用卻不知道。餓了就吃飯，冷了就加衣。晴朗的天空掛著乾枯的梨樹。點簡溪（Dianjianxi，地名）頭的梅樹，向陽的一面偷偷地綻放著南邊的枝條。 上堂開示：春雨迷濛，春云濃厚。忽然太陽當空照耀，天不能遮蓋，地不能承載。正在這個時候，如來（Rulai，佛的稱號）禪且放在一邊，祖師（Zushi，指禪宗的祖師）禪也未到。為什麼這樣說呢？只允許參究，不允許輕易領會。 上堂開示：把六說成五，把二拆成三。眼睛看著東北，心思卻在西南。仰山門下卻不用這種茶飯。為什麼呢？佛法不怕被說得稀爛。 上堂開示：和煦的南風吹來，殿閣里生起微微的涼意。諸佛（Zhufo，眾多的佛）出身的地方，切忌錯誤地商量。縱然在言語之前就領會，在語句之外就承擔，仰山還敢說這未到究竟。為什麼呢？嫩竹被風吹動發出翡翠般的聲音，荷葉翻動雨水潑灑像鴛鴦戲水。 上堂開示：純粹清凈沒有一點雜質，這正是真常的流注。打破鏡子，也免不了一場狼藉。不如遇到吃飯的時候就吃飯，遇到喝茶的時候就喝茶。清晨獨自站在空曠的庭院外，悠閒地面對著幾棵寒梅。 上堂開示：海水不可用斗來量，虛空不可用尺來度，乾淨的地上不可撒沙，爛泥里不可著腳。這四個轉語，轉來轉去都有落腳之處。那麼，落在什麼地方呢？東京（Dongjing，地名，北宋首都）大相國寺（Daxiangguo Temple，寺廟名）里有樹。
【English Translation】 English version A pair of red-scaled brocade carps, but when the tail is let down, it's just a loach. Why is it like this? Like a solitary boat on a broken shore. Ascending the hall for instruction: In the third month, falling flowers are like rain, and the lingering dreams are awakened by the fifth watch bell. The sounds and colors of the world all dissipate, and after entering the mysterious gate, there is an even deeper realm. But this cannot be said to be enlightenment, it is necessary to completely and fundamentally overturn everything. Why? Like Mount Sumeru, it is difficult to shake. Ascending the hall for instruction: Saying it is right is not right, saying it is not right is also not right. Under the law, there is no favoritism, but the stick has eyes. Therefore, I remember what Master Huangbo said: 'Where will you people who travel around like this have today?' This is also the style of Muzhou's carrying board. Ascending the hall for instruction: Water cannot wash water, gold cannot gamble for gold, **** (the original text is like this, possibly referring to a certain truth or state) has been like this since ancient times. When I come here, I really can't get involved. Do you people still believe that you are Yangshan? The waves of Caoxi are so similar that countless ordinary people are drowned by them. Ascending the hall for instruction: The Dao is in daily life, but people use it every day without knowing it. When hungry, just eat; when cold, just add clothes. On a clear day, the sun shines on a dry pear tree. The plum tree at the head of Dianjian Creek secretly blooms its southern branches facing the sun. Ascending the hall for instruction: Spring rain is misty, and spring clouds are thick. Suddenly, the sun shines brightly in the sky, which cannot be covered by the sky or carried by the earth. At this moment, let's put aside the Tathagata (Rulai, title of Buddha) Zen for now, and the Patriarch (Zushi, refers to the patriarch of Zen Buddhism) Zen has not yet arrived. Why do I say this? Only allow inquiry, do not allow easy understanding. Ascending the hall for instruction: Calling six as five, breaking two into three. The eyes look to the northeast, but the mind is in the southwest. The Yangshan school does not use this kind of tea and rice. Why? The Dharma is not afraid of being said to be rotten. Ascending the hall for instruction: The warm south wind blows, and a slight coolness arises in the halls. The place where all the Buddhas (Zhufo, many Buddhas) originated, be careful not to discuss it wrongly. Even if you understand before the words and bear beyond the sentences, Yangshan still dares to say that this is not the ultimate. Why? Tender bamboo is blown by the wind, making jade-like sounds, and lotus leaves turn over, splashing rain like mandarin ducks playing in the water. Ascending the hall for instruction: Pure and spotless, this is the true and constant flow. Breaking the mirror will inevitably lead to a mess. It is better to eat when you encounter food and drink tea when you encounter tea. Standing alone outside the empty courtyard in the early morning, leisurely facing a few winter plum trees. Ascending the hall for instruction: The sea water cannot be measured by the dipper, the void cannot be measured by the ruler, sand cannot be scattered on clean ground, and feet cannot be placed in the mud. These four turning phrases all have a place to fall. So, where does it fall? There are trees in the Daxiangguo Temple (Daxiangguo Temple, temple name) in Dongjing (Dongjing, place name, capital of the Northern Song Dynasty).
芭蕉。風吹雨打一似破袈裟。上堂。有句無句如藤倚樹。白鷺下田千點雪。黃鸝上樹一枝華。三千里外賣卻布單。不遠而來。因甚放下泥盤。呵呵大笑。毗婆尸佛早留心。直至如今不得妙。上堂。禪樹上叫喧喧。道門前風浩浩。冷地思量真好笑。且道笑個什麼。等閑拾得鄭州梨。看來卻是青州棗。上堂。個事本成現。覓則不可見。白圭本無瑕。琢磨翻成玷。執之以實法空中生閃電。視之為等閑腳下添紅線。珍重。學道人好好看。方便作么生。急須著眼看仙人。莫看仙人手中扇。師在眾時有鑄鐘偈曰。通身只是一張口。百鍊爐中輥出來。斷送夕陽歸去後。又催明月上樓臺。無準忌拈香。盡道先師今日死。誰知今日是生朝。不知卻有何憑據。紫柏黃檀一處燒。僧問如何是德山棒。師曰穿過你髑髏。曰如何是臨濟喝。師曰還聞么。問如何是一喝如金剛王寶劍。師曰切忌傷鋒犯手。曰如何是一喝如踞地師子。師曰真個可憐生。曰如何是一喝作探竿影草。師曰不得面前背後。曰如何是一喝不作一喝用。師曰卻須參始得。問如何是五家宗旨。師曰有口祇堪吃飯。曰若不借問爭達本源。師曰未敢相許。曰如何是溈仰宗。師曰父慈子孝。曰如何是臨濟宗。師曰迅雷不及掩耳。曰如何是曹洞宗。師曰三更不借夜明簾。曰如何是雲門宗。師
【現代漢語翻譯】 現代漢語譯本 芭蕉。風吹雨打，就像一件破舊的袈裟。上堂說法。有語句也好，沒有語句也好，就像藤蔓依附著樹木。白鷺在田野降落，像是千點白雪。黃鸝飛上樹枝，給樹木增添一枝繁華。不遠萬里賣掉布單，遠道而來。為何放下泥盤（指安逸的生活）？呵呵大笑。毗婆尸佛（Vipasyin，過去七佛之一）早就留心此事，直到如今也沒能領悟其中奧妙。上堂說法。禪樹上叫聲喧鬧，道門前風聲浩大。冷靜下來想想，真是好笑。且說笑的是什麼？隨隨便便撿起一個鄭州的梨，仔細一看卻是青州的棗。上堂說法。這件事本來就是現成的，去尋找反而看不見。白色的玉本來沒有瑕疵，琢磨反而成了污點。如果執著于實在的法，那麼在空性中也會產生閃電。如果把它看作平常的事，那麼腳下就會增添紅線（指世俗的牽絆）。珍重。學道的人要好好看。方便法門（upaya，引導眾生入道的手段）應該怎麼做？要趕緊著眼去看仙人，不要只看仙人手中的扇子。師父在眾僧面前有鑄鐘偈說：全身只是一張口，在百鍊的爐火中翻滾出來。斷送夕陽西下之後，又催促明月登上樓臺。無準師父拈香，大家都說先師今天去世了，誰知今天卻是他的生辰。不知有什麼憑據，將紫柏和黃檀一起焚燒。有僧人問：什麼是德山棒？師父說：穿過你的髑髏（dú lóu，頭蓋骨）。僧人問：什麼是臨濟喝？師父說：你聽見了嗎？問：如何是一喝如金剛王寶劍？師父說：切忌傷了鋒芒，碰了手。問：如何是一喝如踞地師子？師父說：真可憐。問：如何是一喝作探竿影草？師父說：不得面前背後。問：如何是一喝不作一喝用？師父說：卻須參究才能明白。問：如何是五家宗旨？師父說：有口只用來吃飯。問：如果不借此提問，怎麼能達到本源？師父說：不敢輕易答應你。問：如何是溈仰宗？師父說：父慈子孝。問：如何是臨濟宗？師父說：迅雷不及掩耳。問：如何是曹洞宗？師父說：三更時分不借夜明簾。問：如何是雲門宗？師父說：
【English Translation】 English version Plantain. The wind and rain beat down, resembling a tattered kasaya (robe). Ascending the hall. Whether there are words or not, it's like a vine clinging to a tree. White herons descend upon the fields, like a thousand specks of snow. Orioles perch on the branches, adding a touch of splendor. Selling the cloth robe from thousands of miles away, coming from afar. Why put down the mudra (a symbolic gesture, here referring to a comfortable life)? He laughs heartily. Vipasyin Buddha (Vipasyin, one of the seven past Buddhas) paid attention to this long ago, yet even now he hasn't grasped the subtlety. Ascending the hall. The Zen tree is noisy with clamor, the Taoist gate is windy and vast. Thinking about it calmly, it's truly laughable. But what is so funny? Casually picking up a pear from Zhengzhou, only to find it's a jujube from Qingzhou. Ascending the hall. This matter is inherently complete and present, seeking it makes it invisible. White jade is originally without flaws, polishing it turns it into a blemish. Holding onto it with real dharma (law, teaching), lightning arises in emptiness. Viewing it as commonplace, red threads (worldly attachments) are added beneath your feet. Cherish this. Practitioners of the Way, look carefully. How should expedient means (upaya, skillful means to guide beings to enlightenment) be used? You must quickly focus your eyes on the immortal, don't just look at the fan in the immortal's hand. The master, addressing the assembly, had a verse for casting a bell: The whole body is just a mouth, rolled out from the furnace of a hundred煉. After seeing off the setting sun, it urges the bright moon to ascend the tower. Master Wuzhun offers incense, everyone says the late master died today, who knows today is his birthday. I don't know what evidence there is, burning Zibai and Huangtan together. A monk asked: What is Deshan's stick? The master said: It pierces through your skull (dú lóu, skull). The monk asked: What is Linji's shout? The master said: Did you hear it? Asked: What is a shout like the Vajra King's precious sword? The master said: Be careful not to hurt the edge or touch the hand. Asked: What is a shout like a lion crouching on the ground? The master said: Truly pitiful. Asked: What is a shout like probing with a pole to find the grass? The master said: Neither in front nor behind. Asked: What is a shout that is not used as a shout? The master said: You must investigate to understand. Asked: What are the five houses' tenets? The master said: A mouth is only good for eating. Asked: If I don't ask, how can I reach the source? The master said: I dare not promise you easily. Asked: What is the Guiyang sect? The master said: Father is kind, son is filial. Asked: What is the Linji sect? The master said: Faster than thunder can cover the ears. Asked: What is the Caodong sect? The master said: Not borrowing a night-shining curtain at midnight. Asked: What is the Yunmen sect? The master said:
曰體露金風。曰如何是法眼宗。師曰山自青水自綠。僧曰五家宗派蒙師指向上宗乘事若何。師曰頭頂天腳踏地。師憫綱宗失據。因為提挈拈頌激揚敲唱。見諦超宗。一時宗風為之振起。初住潭州龍興。繼遷湘西道林南明佛日仙居護聖及湖州光孝。末後咸淳己巳住袁州仰山。世稱法窟第一云。元帝賜賚尊禮。至元丁亥寄竹篦麈拂及綠水青山一同授記與高峰原妙。以贊示曰。上大今已無人。雪巖可知禮也。虛名塞破乾坤。分付原妙侍者。壽七十餘示寂。
臺州國清靈叟源禪師
上堂。舉僧問趙州真如凡聖皆是夢言如何是真言。州曰唵部臨𠷑。師曰。趙州禪只在口皮邊。看他與么也是喚鐘作甕。忽有問靈叟。卻向他道饑時但吃飯。且道與古人是同是別。西天梵語此土唐言。上堂。炎自炎。涼自涼。法無二法不用商量。只如人人鼻孔在面上。則固是知有。我更問你。別沼荷香何似深村稻香。示防意如城偈曰。六門長鎖舊封疆。已是攀緣萬慮忘。昨夜貧家忽遭劫。元來禍起自蕭墻。守口如瓶偈曰。明明只在鼻孔下。動著無非是禍門。直下放教如木𣔻。青天白日怒雷奔。
明州天童別山祖智禪師
姓楊氏。蜀之順慶人。年十四得度。初聞僧誦華嚴經彌勒樓閣入已還閉。恍如夢覺。遂頌靈云見桃華曰。萬綠
【現代漢語翻譯】 現代漢語譯本 說：『身體顯露出秋天的肅殺之氣。』問：『如何是法眼宗？』 師父說：『山自青，水自綠。』 僧人問：『五家宗派蒙受師父指點，向上宗乘之事如何？』 師父說：『頭頂天，腳踏地。』 師父憐憫綱宗失去依據，因此提挈、拈頌、激揚、敲唱，見諦超宗，一時宗風為之振起。 最初住在潭州龍興寺，後來遷到湘西道林寺、南明佛日寺、仙居護聖寺以及湖州光孝寺。 最後在咸淳己巳年（1269年）住在袁州仰山寺，世人稱他為法窟第一云。 元朝皇帝賜予賞賜，非常尊敬他。 至元丁亥年（1287年）寄去竹篦、麈拂以及綠水青山圖，一同授記給高峰原妙（禪師名號）。 並用讚語開示說：『上大（禪師名號）如今已經沒有人了，雪巖（禪師名號）可知禮也。 虛名塞破乾坤，分付給原妙侍者。』 享年七十餘歲，圓寂。
臺州國清寺靈叟源禪師
上堂說法。 舉僧人問趙州禪師：『真如、凡聖都是夢，如何是真言？』 趙州禪師說：『唵部臨𠷑。』 師父說：『趙州禪只在口皮邊。 看他這樣說，也是把鐘當成了甕。 忽然有人問靈叟，我就對他說：飢餓時就吃飯。』 且說這與古人是相同還是不同呢？ 西天梵語，此土唐言。 上堂說法。 炎熱就是炎熱，涼爽就是涼爽，法無二法，不用商量。 就如人人鼻孔都在臉上，這固然是知道的。 我再問你，別處池塘的荷花香，怎比得上深村的稻花香？ 爲了防止心意放縱，寫了如城偈：『六門長鎖舊封疆，已是攀緣萬慮忘。 昨夜貧家忽遭劫，元來禍起自蕭墻。』 爲了守口如瓶，寫了偈語：『明明只在鼻孔下，動著無非是禍門。 直下放教如木𣔻，****怒雷奔。』
明州天童寺別山祖智禪師
姓楊，是蜀地順慶人。 十四歲時出家。 最初聽僧人誦讀《華嚴經》，其中有彌勒樓閣進入后又關閉的情節，恍如夢醒。 於是作頌讚靈云禪師見桃花開悟一事，說：『萬綠…
【English Translation】 English version He said, 'The body reveals the golden wind.' Asked, 'What is the Fayan (Dharma Eye) School?' The master said, 'The mountains are naturally green, the water is naturally blue.' A monk asked, 'The five schools have received the master's guidance. How about the matter of ascending to the supreme vehicle?' The master said, 'The head tops the sky, the feet tread the earth.' The master pitied that the fundamental principles were lost, so he uplifted, commented, praised, and chanted, realizing the truth and transcending the school. For a time, the style of the school was revived. Initially, he lived in Longxing Temple in Tanzhou, and later moved to Daolin Temple in Western Hunan, Nanming Fori Temple, Xianju Husheng Temple, and Guangxiao Temple in Huzhou. Finally, in the year of Jisi in the Xianchun era (1269), he lived in Yangshan Temple in Yuanzhou, and people called him the number one cloud in the Dharma cave. The Yuan Emperor bestowed rewards and respected him. In the year of Dinghai in the Zhiyuan era (1287), he sent a bamboo whisk, a duster, and a picture of green waters and green mountains, and together conferred the prophecy to Gaofeng Yuanmiao (a Chan master's name). He also used praise to instruct, saying, 'Shangda (a Chan master's name) is now gone, and Xueyan (a Chan master's name) knows the etiquette. Empty names fill the universe, entrust it to the attendant Yuanmiao.' He lived to be over seventy years old and passed away.
Chan Master Lingsou Yuan of Guoqing Temple in Taizhou
Ascending the hall to preach. He cited a monk's question to Chan Master Zhaozhou: 'True Thusness, ordinary and holy, are all dreams. What is the true word?' Chan Master Zhaozhou said, 'Om Bu Lin.' The master said, 'Zhaozhou's Chan is only on the surface. Look at him saying this, it's like calling a bell a jar.' If someone suddenly asks Lingsou, I will say to him: 'Just eat when you are hungry.' Now, is this the same as the ancients or different? Western Indian language, this land's Tang language. Ascending the hall to preach. Hot is hot, cool is cool, Dharma is not two Dharmas, no need to discuss. Just like everyone's nostrils are on their faces, this is certainly known. I ask you again, how does the fragrance of lotus flowers in other ponds compare to the fragrance of rice flowers in deep villages? To prevent the mind from being unrestrained, he wrote a verse like a city: 'Six doors are locked, the old borders, already climbing, all thoughts forgotten. Last night, a poor family was suddenly robbed, and the disaster originated from the inner wall.' To guard the mouth like a bottle, he wrote a verse: 'Clearly just under the nostrils, moving is nothing but a disaster door. Directly let go like a wooden pestle, **** angry thunder runs.'
Chan Master Bieshan Zuzhi of Tiantong Temple in Mingzhou
His surname was Yang, and he was from Shunqing in Shu. He became a monk at the age of fourteen. Initially, he heard a monk reciting the Avatamsaka Sutra, in which the story of Maitreya's pavilion entering and then closing was like a dream awakening. So he composed a praise for Chan Master Lingyun's enlightenment upon seeing the peach blossoms, saying, 'Ten thousand green...'
叢中紅一點。幾人歡喜幾人愁。遍叩浙翁琰無際派高原泉淳庵凈妙峰善諸老宿。最後見無準于雪竇。準知是法器待之彌峻。時或棒喝交下一語不少貸。師擬對輒噤不能發。繇是知解都喪。久之作而言曰。吾生平伎倆皆死法也。今見此翁始行活路。既而準移徑山命師分座。嘉熙戊戌洞庭天王虛席迎師主之。寶祐丙辰天童毀。州帥吳公潛奏師道行。師被旨攜一囊一缽至。縛茆以居。寧郡久不雨。師禱之輒應。繇是人情奔湊。不三年百廢具舉。天童始還舊觀。上堂。舉世尊將入涅槃文殊請再轉法輪。世尊咄曰。文殊吾四十九年未嘗說一字。汝請吾再轉法輪。是吾曾轉法輪耶。頌曰。老漢平生大脫空。將無作有誑盲聾。臨行一句方真實。又是阇黎飯後鐘。庚辰九月旦忽示眾曰。云澹月華新。木脫山露骨。有天有地來。幾個眼睛活。有省問者。師曰不及相見各自努力。越十日夜分。呼侍者囑後事。叉手而寂。壽六十有七坐五十四夏。塔全身於中峰密庵窣堵波之右。
福州雪峰環溪一禪師
舉大通智勝佛十劫坐道場佛法不現前不得成佛道。頌曰。劫初鑄就毗盧印。古篆彫蟲尚宛然。堪笑堪悲人不識。卻嫌字畫不完全。題布袋和尚贊曰。逢人乞一文。袋裡敵國富。不是下生遲。嫌佛不肯做。舉即心即佛。頌曰。即心即佛
【現代漢語翻譯】 現代漢語譯本 叢中紅一點。幾人歡喜幾人愁。遍訪浙江的琰無際派、高原泉、淳庵凈、妙峰善等諸位老修行。最後在雪竇山拜見無準禪師（南宋著名禪師）。無準禪師認為他是可造之材，對他要求更加嚴格。時常棒喝交加，一句話也不寬貸。禪師想回答，卻總是噤口不能出聲。因此，以往的知識見解全都喪失。過了很久，禪師說道：『我平生所學的伎倆都是死法啊。今天見到這位老和尚，才開始走上活路。』不久，無準禪師移居徑山，命禪師分座說法。嘉熙戊戌年（1238年），洞庭天王寺空出住持之位，迎請禪師前去主持。寶祐丙辰年（1256年），天童寺被毀，州官吳公向朝廷奏報禪師的德行。禪師奉旨攜帶一個布囊、一個飯缽前往，用茅草蓋屋居住。寧郡久旱不雨，禪師祈禱后立刻應驗。因此，人們紛紛前來歸附。不到三年，寺廟的各項設施都恢復了。天童寺開始恢復舊觀。上堂說法時，禪師舉世尊（釋迦牟尼）將要進入涅槃時，文殊菩薩（文殊師利菩薩）請求再次轉法輪的典故。世尊呵斥道：『文殊，我四十九年未曾說過一字。你請我再次轉法輪，難道我曾經轉過法輪嗎？』禪師作頌道：『老漢平生大脫空，將無作有誑盲聾。臨行一句方真實，又是阇黎飯後鐘。』庚辰年（1280年）九月初一早晨，禪師忽然向眾人示寂說：『云澹月華新，木脫山露骨。有天有地來，幾個眼睛活。』有人想提問，禪師說：『來不及相見了，各自努力吧。』過了十天，夜裡，禪師呼喚侍者囑咐後事，合掌而逝。享年六十七歲，坐禪五十四個夏天。全身塔安葬在中峰密庵（南宋著名禪師）的窣堵波（佛塔）的右邊。
福州雪峰環溪一禪師
舉大通智勝佛（古代佛名）十劫坐道場，佛法不現前，不得成佛道。頌曰：『劫初鑄就毗盧印（毗盧遮那佛的印記），古篆彫蟲尚宛然。堪笑堪悲人不識，卻嫌字畫不完全。』題布袋和尚贊曰：『逢人乞一文，袋裡敵國富。不是下生遲，嫌佛不肯做。』舉即心即佛。頌曰：『即心即佛』
【English Translation】 English version A touch of red amidst the green. Some rejoice, others grieve. He visited numerous senior monks of the Yan Wuji lineage, Gaoyuan Quan, Chun'an Jing, Miaofeng Shan, and others in Zhejiang. Finally, he met Wuzhun at Xuedou. Wuzhun recognized him as a vessel of Dharma and treated him with increasing strictness. He would often use both the staff and the shout, not forgiving a single word. The master attempted to respond but would always be silenced. Consequently, all his previous knowledge and understanding were lost. After a long time, the master said, 'All my skills in life were dead methods. Today, seeing this old monk, I have begun to walk a living path.' Soon after, Wuzhun moved to Jingshan and ordered the master to share the seat and expound the Dharma. In the year of Wuxu of the Jiaxi era (1238), the position of abbot at Tianwang Temple in Dongting became vacant, and the master was invited to preside over it. In the year of Bingchen of the Baoyou era (1256), Tiantong Temple was destroyed. The prefectural governor, Wu Gong, reported the master's virtuous conduct to the court. The master received an imperial decree and went with only a bag and a bowl, building a thatched hut to live in. Ning Prefecture had been suffering from a long drought, but the master's prayers were immediately answered. As a result, people flocked to him. In less than three years, all the temple's facilities were restored. Tiantong Temple began to regain its former appearance. During a Dharma talk, the master cited the story of when the World Honored One (Sakyamuni Buddha) was about to enter Nirvana, and Manjusri Bodhisattva (Manjusri Bodhisattva) requested him to turn the Dharma wheel again. The World Honored One rebuked him, saying, 'Manjusri, I have never spoken a single word in forty-nine years. You ask me to turn the Dharma wheel again; have I ever turned the Dharma wheel?' The master composed a verse, saying, 'The old man has been greatly deceptive all his life, creating something from nothing to deceive the blind and deaf. The final word before departure is the only truth, and it is also the bell after the monks' meal.' On the first morning of the ninth month of the Gengchen year (1280), the master suddenly showed the assembly his passing, saying, 'The clouds are light, the moon is new, the trees are bare, the mountains reveal their bones. Heaven and earth are here, how many eyes are alive?' When someone wanted to ask a question, the master said, 'There is no time to meet, each of you strive on your own.' Ten days later, in the middle of the night, the master called the attendant to entrust him with his final affairs, joined his palms, and passed away peacefully. He lived to the age of sixty-seven, having spent fifty-four summers in meditation. His entire body was enshrined in a stupa (Buddhist shrine) to the right of the stupa of Zhongfeng Mi'an (a famous Chan master of the Southern Song Dynasty).
Chan Master Huanxi of Xuefeng in Fuzhou
He cited the story of Mahābhijñā-jñānābhibhū Buddha (an ancient Buddha) sitting in the Bodhimaṇḍa for ten kalpas, but the Buddha-dharma did not appear, and he could not attain Buddhahood. He composed a verse, saying, 'At the beginning of the kalpa, the Vairocana seal (the seal of Vairocana Buddha) was cast, the ancient seal script is still vaguely visible. It is both laughable and sad that people do not recognize it, yet they complain that the strokes are not complete.' He wrote a eulogy for the Cloth Bag Monk, saying, 'He begs for a penny from everyone, but the wealth in his bag is equal to that of an enemy country. It is not that he is late in being reborn, but he dislikes becoming a Buddha.' He cited 'Mind is Buddha.' He composed a verse, saying, 'Mind is Buddha.'
。砒霜狼毒。起死回生。不消一服。
杭州凈慈斷橋妙倫禪師
臺州黃巖徐氏子。母劉。夢月而孕。年十八落髮于永嘉廣慈院。初見谷源道于瑞巖。聞舉麻三斤話疑之。遍叩諸方。一日于云居見山堂。閱楞嚴至蚊蟲螻蟻無有言說而能辦事。釋然有省曰。趙州柏樹子話可煞直截。旋謁無準于雪竇。準以狗子因何有業識令師下語。凡三十轉不契。師曰可無方便乎。準以真凈所頌示之。師竦然良久。忽聞板聲通身汗下。於是脫然無疑。準移育王雙徑師皆分座。出世祗園。遷瑞巖國清。後主凈慈。上堂。荊山有玉。獲得者不在荊山。赤水有珠。拾得者不在赤水。衲僧有無位真人。證得者出入不在面門。驀拈拄杖橫按曰。會么。幽州江口石人蹲。上堂。舉慈明室中安一盆水。盆上橫一柄劍。劍上安一緉草鞋。凡見僧來便指。擬議便打。師頌曰。百華叢里躍鞭過。俊逸風流有許多。未第儒生偷眼覷。滿懷無柰舊愁何。上堂。德山低頭。夾山點頭。俱胝豎起手指頭。玄沙筑破腳指頭。拈拄杖。都來不出山僧拄杖頭。何以見得。卓拄杖。一葉落天下秋。上堂。舉達觀穎禪師示眾曰。七佛是性隸。萬法是心奴。且道主人翁在甚麼處。自喝曰。七佛已下出頭。又自諾曰。各自祇候。師曰。喚七佛為性隸。指萬法是心奴。達觀自
【現代漢語翻譯】 現代漢語譯本 砒霜和狼毒，能使人起死回生，而且不需要服用很多。
杭州凈慈斷橋妙倫禪師
是臺州黃巖徐氏的兒子。他的母親姓劉，夢見月亮而懷孕。十八歲時在永嘉廣慈院出家。最初在瑞巖見到谷源道，聽到『麻三斤』的話語後心生疑惑，於是遍訪各處。一天在云居見到山堂，閱讀《楞嚴經》至『蚊蟲螻蟻無有言說而能辦事』時，忽然有所領悟，說道：『趙州柏樹子的話真是直接了當。』隨後前往雪竇拜見無準師範（南宋著名禪師）。無準讓妙倫禪師就『狗子因何有業識』這句話給出答案，妙倫禪師回答了三十多次都不契合。妙倫禪師問：『難道沒有方便之門嗎？』無準便把真凈克文（北宋雲門宗僧）所作的頌給他看。妙倫禪師恭敬地看了很久，忽然聽到打板的聲音，全身流汗，於是徹底消除了疑惑。無準在育王寺和雙徑寺都讓妙倫禪師分座講法。妙倫禪師先後在祗園寺、瑞巖寺和國清寺開法傳道，後來主持凈慈寺。上堂說法時說：『荊山有玉，得到它的人不在荊山；赤水有珠，拾到它的人不在赤水；衲僧（僧人的自稱）有無位真人，證得它的人出入不在面門。』隨即拿起拄杖，橫放在那裡說：『明白了嗎？幽州江口的石人蹲在那裡。』上堂說法時，舉慈明禪師（北宋臨濟宗楊岐派僧）在室內安放一盆水，盆上橫放一把劍，劍上放一雙草鞋，凡是見到僧人來就指給他們看，稍有遲疑就打。妙倫禪師作頌說：『百花叢里躍鞭過，俊逸風流有許多。未第儒生偷眼覷，滿懷無奈舊愁何。』上堂說法時說：『德山低頭，夾山點頭，俱胝豎起手指頭，玄沙筑破腳指頭。』拿起拄杖說：『總而言之，都離不開山僧的拄杖頭。』憑什麼這麼說呢？』用拄杖敲擊地面說：『一葉落，天下秋。』上堂說法時，舉達觀穎禪師（南宋臨濟宗僧）開示眾人說：『七佛（過去七佛）是自性的奴隸，萬法是心的奴隸。那麼主人翁在什麼地方呢？』自己喝一聲說：『七佛以下的人都出來。』又自己應諾說：『各自守護自己的本分。』妙倫禪師說：『把七佛叫做自性的奴隸，把萬法指為心的奴隸，達觀自己
【English Translation】 English version Arsenic and wolfsbane can bring the dead back to life, and not even a single dose is needed.
Chan Master Miaolun of Broken Bridge, Jingci Temple, Hangzhou
Was the son of the Xu family of Huangyan, Taizhou. His mother, Liu, conceived him in a dream of the moon. At the age of eighteen, he was tonsured at Guangci Temple in Yongjia. He first met Gu Yuan of Ruiyan and doubted when he heard the saying 'Three pounds of flax'. He inquired everywhere. One day, he saw Shantang at Yunju and read the Shurangama Sutra to the point where 'mosquitoes and ants can handle affairs without speaking'. He suddenly realized and said, 'The saying of Zhaozhou's cypress tree is really straightforward.' Then he visited Wuzhun at Xuedou. Wuzhun ordered the master to speak on 'Why does a dog have karmic consciousness?' He failed to agree for thirty times. The master said, 'Is there no expedient?' Wuzhun showed him the praise written by Zhenjing. The master stood in awe for a long time. Suddenly, he heard the sound of the board and sweated all over. Then he was completely free of doubt. Wuzhun moved to Yuhuang and Shuangjing, and the masters all shared the seat. He came into the world at Zhiyuan, and moved to Ruiyan and Guoqing. Later, he presided over Jingci. In the hall, he said, 'There is jade in Jing Mountain, but the one who obtains it is not in Jing Mountain; there are pearls in Chishui, but the one who picks them up is not in Chishui; the Sangha (self-proclaimed monks) has a True Man of No Rank, but the one who proves it does not enter or leave through the face gate.' He suddenly picked up his staff and held it horizontally, saying, 'Do you understand? The stone man at the Jiangkou of Youzhou squats.' In the hall, he raised a pot of water in Ciming's room, with a sword across the pot and a pair of straw sandals on the sword. Whenever he saw a monk coming, he would point at it. If he hesitated, he would hit him. The master praised: 'Whipping through the hundred flowers, there are so many handsome and unrestrained. The unranked Confucian student peeks, full of helplessness and old sorrow.' In the hall, he said, 'Deshan lowered his head, Jiashan nodded, Jushi raised his finger, and Xuansha broke his toe.' He picked up his staff. 'In short, it all comes from the head of the mountain monk's staff.' How can you see it? 'He struck the ground with his staff. 'When a leaf falls, the world knows autumn.' In the hall, he raised Zen Master Daguan Ying's words to the public: 'The Seven Buddhas (Seven Buddhas of the Past) are slaves of the nature, and all dharmas are slaves of the mind. Where is the master?' He shouted, 'Those below the Seven Buddhas come out.' He nodded to himself, 'Each of you guards your own duty.' The master said, 'Calling the Seven Buddhas slaves of the nature and pointing to all dharmas as slaves of the mind, Daguan himself
謂有出身路。及乎自喝自諾。又是奴隸邊事。主人翁何曾夢見。大眾要見么。以拂子拂一拂。曉來一陣春風動。開遍園林百樣華。將終與眾入室罷。作手書辭諸山及魏國公。公饋藥不受。又使人問曰師生天臺因甚死凈慈。師答曰日出東方夜落西。遂書偈而化。世壽六十二僧臘四十四。
明州天童月坡明禪師
舉僧問雲門久雨不晴時如何。門曰劄。師頌曰。雲門者一劄。吹毛光透匣。若不是張華。徒勞眼眨眨。舉良遂參麻谷因緣。頌曰。攜鋤不顧便好回去。誰人敢道你是座主。舉離四句絕百非話。頌曰。離四句。絕百非。遞相推過幾曾知。者僧擔一擔懵懂。換得兩頭淈𣸩歸。舉薰風自南來殿閣生微涼公案。頌曰。賣扇老婆手遮日。一種風流出當家。說與途中未歸客。何須向外吃波楂。
廬山東林指南直禪師
送僧還成都偈曰。智不到處道一句。一句當機便到家。宿鷺亭前風擺柳。錦官城畔雨催華。
明州雪竇希叟紹曇禪師
西蜀人。出世佛隴。上堂。僧問向上宗乘事若何。師曰檐頭滴滴分明歷歷。乃曰西子湖邊泛渺茫。一堤寒綠看垂楊。誰知業債難逃避。開眼堂堂入鑊湯。到者里如何即得。擬欲爛煨黃獨不顧紫泥。未免蹈古人腳跡。擬欲關空鎖夢塞路斷橋。又恐坐在葛藤窠里。不
【現代漢語翻譯】 現代漢語譯本： 說的是有出身的道路。等到自己肯定自己，又是奴隸的事情。主人翁哪裡曾夢見過？各位想要見到嗎？用拂塵拂一拂。拂曉時分一陣春風吹動，園林里盛開著各種各樣的花。最終要和大家一起進入室內了。於是親手寫信辭別各山以及魏國公。魏國公贈送藥物，禪師沒有接受。又派人詢問說：『禪師您在天臺山出生，為什麼死在凈慈寺？』禪師回答說：『太陽從東方升起，夜晚向西方落下。』於是寫下偈語圓寂。世壽六十二歲，僧臘四十四年。
明州天童月坡明禪師
舉例：有僧人問雲門文偃禪師（Yunmen Wenyan，禪宗大師）『長久下雨不停的時候該怎麼辦？』雲門（Yunmen）回答說：『劄（zhá，象聲詞）。』月坡明禪師（Yuepo Ming Chan Shi）作頌說：雲門（Yunmen）這一『劄（zhá）』字，吹毛利刃的光芒穿透匣子。如果不是張華（Zhang Hua，晉代博學之士），徒勞地眨巴眼睛。舉例：良遂（Liang Sui，人名）參拜麻谷寶徹禪師（Magu Bao Che Chan Shi）的因緣。作頌說：扛著鋤頭不回頭便好回去，誰人敢說你是座主？舉例：離開四句，斷絕百非的話。作頌說：離開四句，斷絕百非。互相推諉，幾曾知道？這僧人挑著一擔懵懂，換得兩頭渾濁而歸。舉例：薰風從南邊吹來，殿閣里產生微微涼意的公案。作頌說：賣扇子的老婦用手遮擋太陽，一種風流出自當家。告訴途中沒有回家的客人，何須向外吃波楂（bo zha，荸薺的別稱）。
廬山東林指南直禪師
送僧人返回成都的偈語說：智慧不到的地方說一句，一句正合時機便到家。宿鷺亭前風吹擺動柳樹，錦官城邊雨水催開鮮花。
明州雪竇希叟紹曇禪師
西蜀人。在佛隴開法。上堂時說：有僧人問，『向上宗乘的事情如何？』禪師回答說：『屋檐上的水滴滴答答，分明而又歷歷可數。』於是說：在西子湖邊泛舟，一片渺茫，堤岸邊一片寒冷的綠色，看著低垂的楊柳。誰知道業債難以逃避，睜著眼睛堂堂正正地進入鑊湯（huo tang，古代一種酷刑）。到了這裡該如何是好呢？想要煮爛黃獨（huang du，一種中藥材）而不顧紫泥（zi ni，紫砂泥），未免蹈古人的腳跡。想要關閉虛空，鎖住夢境，堵塞道路，斬斷橋樑，又恐怕坐在葛藤窠里。
【English Translation】 English version: It speaks of having a path of origin. When it comes to affirming oneself, it is again a matter of slaves. When has the master ever dreamed of it? Do you all want to see it? Flick it with a whisk. At dawn, a gust of spring breeze stirs, and all kinds of flowers bloom throughout the garden. In the end, I will enter the room with everyone. So he personally wrote letters to bid farewell to the mountains and Duke Wei. Duke Wei offered medicine, but the Chan master did not accept it. He also sent someone to ask: 'Master, you were born on Mount Tiantai, why did you die in Jingci Temple?' The Chan master replied: 'The sun rises in the east and sets in the west.' Then he wrote a verse and passed away. His age was sixty-two, and his monastic age was forty-four years.
Chan Master Yuepo Ming of Tiantong Temple in Mingzhou
Example: A monk asked Zen Master Yunmen Wenyan (Yunmen Wenyan, a master of Zen Buddhism), 'What should be done when it rains for a long time and does not clear up?' Yunmen (Yunmen) replied: 'Zha (zhá, an onomatopoeic word).' Chan Master Yuepo Ming (Yuepo Ming Chan Shi) composed a verse saying: This 'Zha (zhá)' of Yunmen (Yunmen), the light of a hair-splitting blade penetrates the box. If it were not Zhang Hua (Zhang Hua, a learned scholar of the Jin Dynasty), it would be in vain to blink your eyes. Example: Liang Sui (Liang Sui, a personal name) visited Zen Master Magu Bao Che (Magu Bao Che Chan Shi) and his karma. Composed a verse saying: Carrying a hoe, it is good to go back without looking back, who dares to say that you are the abbot? Example: Leaving the four phrases and cutting off the hundred negations. Composed a verse saying: Leaving the four phrases, cutting off the hundred negations. Passing the buck to each other, how much have you ever known? This monk carries a load of ignorance, exchanging it for two ends of turbidity. Example: The fragrant breeze comes from the south, and a slight coolness arises in the halls. Composed a verse saying: The old woman selling fans shields the sun with her hand, a kind of elegance comes from the family. Tell the guests who have not returned on the way, why bother eating bo zha (bo zha, the alias of water chestnut) outside.
Chan Master Zhinan Zhi of Donglin Temple in Lushan
A verse sending a monk back to Chengdu says: Say a word where wisdom does not reach, a word that fits the occasion and you arrive home. The wind sways the willows in front of the Heron Pavilion, and the rain urges the flowers to bloom beside the Brocade Official City.
Chan Master Xisou Shaotan of Xuedou Temple in Mingzhou
A person from Western Shu. He opened the Dharma at Folong. During the sermon, he said: A monk asked, 'What about the matter of the upward sect?' The Chan master replied: 'The water droplets on the eaves are distinct and countable.' Then he said: Boating on the West Lake, a vast expanse, a cold green on the embankment, watching the drooping willows. Who knows that karmic debts are hard to escape, opening your eyes and entering the cauldron soup (huo tang, an ancient torture) in a dignified manner. What should be done here? Wanting to cook the yellow yam (huang du, a kind of Chinese medicine) without regard to the purple clay (zi ni, purple clay), inevitably following in the footsteps of the ancients. Wanting to close the void, lock the dreams, block the roads, and cut off the bridges, yet fearing to sit in the kudzu vine nest.
如隨分納些些。俯順時宜去。拈拄杖。豎窮三際橫亙十方。靠拄杖。碧眼黃頭會不得。野梅風定暗浮香。上堂。三月春云暮。韶華似酒濃。鶯啼楊柳雨。蝶弄海棠風。若作境會。過山尋蟻跡。不作境會。度水覓魚蹤。畢竟如何。故鄉歸路遠。日暮泣途窮。住雪竇上堂。一宿覺。三擔土。腳未跨門。豐骨已露。等閑舉一步。危徑結寒華。信彩示一機。斷崖飛瀑布。雖然。要跨乳峰門即易。要入乳峰室即難。何故。鴻飛冥冥弋人何慕。上堂。發得一機活。出得一言當。萬里無片云。青天合吃棒。不待春風著意開。暗香已在梅華上。舉僧問南泉師居方丈將何指南。泉曰。昨夜三更失卻牛。天明起來失卻火。頌曰。奴顏婢膝走人間。羞見羊裘七里灘。文叔雖為天子貴。子陵元作故人看。寄天童和尚偈曰。翁翁八十再生牙。爛嚼虛空吐出查。撒向玲瓏巖畔樹。枝枝葉葉是曇華。
杭州靈隱退耕寧禪師
初住嘉興崇聖。次遷蘇之報恩慧日承天。萬壽后遷靈隱。上堂。目前無法。意在目前。雨余山色翠。風暖鳥聲喧。拍禪床。堪笑老胡無轉智。少室峰前坐九年。上堂。舉香林因僧問年窮歲盡時如何。林曰東村王老夜燒錢。師曰。王老燒錢。言端語端。綿包特石。鐵裹泥團。上堂。極目千峰。鎖翠滿空。柳絮飛綿。可憐無
【現代漢語翻譯】 現代漢語譯本： 如果隨緣佈施一點點，就順應時勢而去。拿起拄杖，（其作用）縱貫過去、現在、未來三世，橫遍東南西北四方和四維上下。依靠拄杖，碧眼（指西方人）黃頭（指東方人）的人也無法領會。野梅在風停后暗暗散發香氣。上堂開示：三月春天的雲彩在傍晚時分顯得暗淡，美好的時光像美酒一樣濃烈。黃鶯在楊柳細雨中啼叫，蝴蝶在海棠花叢中嬉戲。如果執著于外在的境界，就像翻山越嶺去尋找螞蟻的軌跡；如果不執著于外在的境界，就像渡水去尋找魚的軌跡。到底應該如何呢？就像遠離故鄉的歸途漫長，在日暮時分感到走投無路的悲傷。住在雪竇寺時上堂開示：一宿覺（指頓悟），三擔土（指修行），腳還沒有跨出門檻，豐滿的骨骼已經顯露出來。隨意地邁出一步，危險的小路上結滿了寒冷的冰花。相信彩色的絲線顯示出玄妙的契機，就像斷崖上飛流直下的瀑布。雖然如此，想要跨過乳峰的門很容易，想要進入乳峰的房間卻很難。為什麼呢？就像鴻雁高飛于冥冥之中，打獵的人又何必仰慕呢？上堂開示：能夠發動一個活潑的契機，說出一句恰當的話，萬里無雲，晴朗的天空適合吃棍棒（指當頭棒喝）。不用等待春風特意吹拂，暗香已經在梅花上散發。舉例說，有僧人問南泉（禪師名）在方丈室裡將用什麼來指點迷津。南泉說：『昨天三更半夜丟失了牛，天亮起來又丟失了火。』有人作頌說：奴顏婢膝地奔走於人世間，真不好意思見到穿著羊皮襖在七里灘隱居的嚴子陵。馮異（字文叔）雖然做了天子，嚴光（字子陵）仍然把他看作是過去的朋友。寄給天童和尚的偈子說：老翁八十歲又長出了新牙，胡亂地嚼著虛空，然後吐出渣滓。撒向那玲瓏巖畔的樹木，每一根樹枝、每一片葉子都是曇花。
杭州靈隱退耕寧禪師
最初住在嘉興崇聖寺，後來遷到蘇州的報恩慧日承天寺，在萬壽寺之後又遷到靈隱寺。上堂開示：眼前沒有固定的法，意念就在眼前。雨後山色顯得更加翠綠，溫暖的春風中鳥兒的叫聲顯得更加喧鬧。拍打禪床說：真可笑達摩老祖沒有變通的智慧，在少室山峰前枯坐了九年。上堂開示：舉香林（禪師名）因為有僧人問：『年終歲末的時候怎麼樣？』香林說：『東村的王老頭在晚上燒紙錢。』禪師說：王老頭燒紙錢，說的話很端正。就像用棉花包裹著特別的石頭，用鐵包裹著泥團。上堂開示：放眼望去，千峰競秀，翠綠的景色鎖滿了天空。柳絮像棉絮一樣飛舞，可惜沒有...
【English Translation】 English version: If you give a little bit according to your ability, then go with the flow of the times. Pick up the staff, (its function) extends vertically through the past, present, and future three periods, and horizontally across the four directions of east, south, west, and north, as well as the four intermediate directions and above and below. Relying on the staff, people with blue eyes (referring to Westerners) and yellow heads (referring to Easterners) also cannot comprehend it. The wild plum faintly emits fragrance after the wind stops. Ascending the hall for instruction: The spring clouds in March appear dim at dusk, and the beautiful time is as strong as fine wine. Orioles sing in the willow rain, and butterflies play in the crabapple blossoms. If you are attached to external realms, it is like crossing mountains and ridges to find ant tracks; if you are not attached to external realms, it is like crossing water to find fish tracks. What should you do after all? It's like the long journey home far away from your hometown, feeling desperate at dusk. Staying at Xuedou Temple, ascending the hall for instruction: One night of awakening (referring to sudden enlightenment), three loads of soil (referring to practice), the feet have not yet crossed the threshold, and the full bones have already been revealed. Casually taking a step, dangerous paths are covered with cold ice flowers. Believing that the colorful threads reveal a subtle opportunity, like a waterfall flying straight down from a cliff. Although this is the case, it is easy to cross the gate of the Milk Peak, but it is difficult to enter the room of the Milk Peak. Why? It's like wild geese flying high in the dark, why should hunters admire them? Ascending the hall for instruction: Being able to activate a lively opportunity and say an appropriate word, there is not a single cloud for ten thousand miles, and the clear sky is suitable for eating sticks (referring to a head-on blow). Without waiting for the spring breeze to deliberately blow, the hidden fragrance has already been emitted on the plum blossoms. For example, a monk asked Nanquan (Zen master's name) what he would use to guide people in the abbot's room. Nanquan said: 'Last night, I lost the ox in the middle of the night, and when I woke up in the morning, I lost the fire.' Someone composed a verse saying: Fawning and running around in the world, I am embarrassed to see Yan Ziling, who is wearing a sheepskin coat and living in seclusion on Qili Beach. Although Feng Yi (Wen Shu) became the emperor, Yan Guang (Zi Ling) still regarded him as a friend from the past. The verse sent to Abbot Tiantong says: The old man grew new teeth at the age of eighty, chewing the void randomly and spitting out the dregs. Scatter them on the trees on the Linglong Cliff, every branch and every leaf is a Udumbara flower.
Zen Master Tui Geng Ning of Lingyin Temple in Hangzhou
He first lived in Chongsheng Temple in Jiaxing, then moved to Bao'en Hui Ri Cheng Tian Temple in Suzhou, and after Wanshou Temple, he moved to Lingyin Temple. Ascending the hall for instruction: There is no fixed Dharma in front of you, the intention is right in front of you. The mountain colors appear more verdant after the rain, and the birds' calls sound more lively in the warm spring breeze. Slapping the Zen bed and saying: It's laughable that the old ancestor Bodhidharma has no flexible wisdom, sitting in front of Shaoshi Peak for nine years. Ascending the hall for instruction: Citing Xianglin (Zen master's name) because a monk asked: 'What happens at the end of the year?' Xianglin said: 'Old Wang in Dongcun burns paper money at night.' The Zen master said: Old Wang burns paper money, and the words he speaks are very upright. It's like wrapping a special stone with cotton, and wrapping a mud ball with iron. Ascending the hall for instruction: Looking out, thousands of peaks compete for beauty, and the verdant scenery fills the sky. Willow catkins fly like cotton, but it's a pity that there is no...
位真人一向草宿露眠。啞。三春看又過。何日是歸年。舉巖頭問欽山如何是真言。欽曰南無佛陀耶。頌曰。隨機有問隨機答。不是禪兮不是玄。後代無端翻譯出。卻將梵語作唐言。舉僧問趙州和尚姓甚麼。州曰常州有。曰甲子多少。州曰蘇州有。頌曰。蘇州有。常州有。三月江南啼鷓鴣。堪笑有年無德漢。被人拶著強分疏。
福州雪峰絕岸可湘禪師
舉僧問曹山雪覆千山為甚孤峰不白。山曰須知有異中異。曰如何是異中異。山曰不墮諸山色。頌曰。言中彼此帶幽玄。盡向言中辨正偏。孤負一條官驛路。茫茫沉在月明前。舉僧問歸宗如何是玄旨。歸曰無人能會。曰曏者如何。歸曰有向即乖。曰不向者如何。歸曰誰求玄旨。又曰去無汝用心處。曰豈無方便門令學人得入。歸曰觀音妙智力能救世間苦。曰如何是觀音妙智力。歸敲鼎蓋三下曰子還聞么。曰聞。歸曰我何不聞。僧無語。歸以棒趁下。頌曰。三聲鼎蓋普門開。苦海勞生喚不回。九十春光今已半。空飛華片點莓苔。漁浦接待偈曰。吳山那畔越山前。有飯充飢有榻眠。到此便能休歇去。帝鄉猶隔一潮船。
明州天童西巖了慧禪師
蓬州羅氏子。垂髫與群兒戲必摶泥沙為佛塔像。一日玉掌山祖燈至其舍。師向之合掌。父母以師資宿契遂令出家。
【現代漢語翻譯】 現代漢語譯本： 這位真人一向以草為席，以露為被。沉默不語。眼看春天又要過去了，何時才能回到故鄉？有人舉巖頭的話問欽山：『什麼是真言？』欽山回答：『南無佛陀耶（皈依佛）。』頌詞說：隨機應變地回答問題，既不是禪，也不是玄。後人無端地翻譯出來，卻將梵語翻譯成漢語。 有人舉僧人的話問趙州和尚：『您姓什麼？』趙州說：『常州有。』（意思是我的姓在常州可以找到）問：『年庚多少？』趙州說：『蘇州有。』（意思是我的年齡在蘇州可以找到）頌詞說：蘇州有，常州有，三月江南鷓鴣啼叫。可笑那些有年齡而無德行的人，被人追問得緊了，就勉強分辨解釋。
福州雪峰絕岸可湘禪師
有人舉僧人的話問曹山：『大雪覆蓋千山，為什麼孤峰不白？』曹山說：『須知有異中之異。』問：『如何是異中之異？』曹山說：『不落入諸山的顏色。』頌詞說：言語中彼此都帶著幽深玄妙，完全在言語中辨別正與偏。辜負了一條官道的驛路，茫茫然沉浸在月明之前。有人舉僧人的話問歸宗：『什麼是玄旨？』歸宗說：『無人能會。』問：『趨向它又如何？』歸宗說：『有所趨向就錯了。』問：『不趨向它又如何？』歸宗說：『誰在尋求玄旨？』又說：『去除你用心之處。』問：『難道沒有方便之門讓學人得以進入嗎？』歸宗說：『觀音妙智力能救世間苦。』問：『如何是觀音妙智力？』歸宗敲鼎蓋三下說：『你還聽見嗎？』答：『聽見。』歸宗說：『我為什麼聽不見？』僧人無語。歸宗用棒子趕他下去。頌詞說：三聲鼎蓋敲響，普門大開，苦海中的勞苦眾生呼喚不回來。九十春光如今已過一半，空自飛舞的花瓣點綴在莓苔之上。漁浦接待偈說：吳山那邊，越山前面，有飯充飢，有床睡覺。到這裡便能休息去了，帝鄉還隔著一潮的船程。
明州天童西巖了慧禪師
蓬州羅氏之子，小時候與孩子們玩耍，必定用泥沙堆成佛塔佛像。一天，玉掌山祖燈來到他家，了慧向他合掌。父母認為他有前世的因緣，於是就讓他出家。
【English Translation】 English version: This true man always sleeps in the grass and under the dew. Silent. Seeing that spring is about to pass again, when will be the year of return? Someone quoted Yantou and asked Qinshan: 'What is true speech?' Qinshan replied: 'Namo Buddhaya (I take refuge in the Buddha).' The verse says: Responding to questions as they arise, it is neither Chan nor mystery. Later generations translated it unnecessarily, turning Sanskrit into Chinese. Someone quoted a monk and asked Zhao Zhou (a famous Chan master) 'What is your surname?' Zhao Zhou said, 'Changzhou has it.' (meaning my surname can be found in Changzhou) Asked, 'How old are you?' Zhao Zhou said, 'Suzhou has it.' (meaning my age can be found in Suzhou) The verse says: Suzhou has it, Changzhou has it, the partridge cries in the Jiangnan region in March. Laughable are those who have age but no virtue, when pressed, they try hard to explain.
Chan Master Xuefeng Jue'an Kexiang of Fuzhou
Someone quoted a monk and asked Caoshan: 'Snow covers a thousand mountains, why is the solitary peak not white?' Caoshan said, 'You must know there is difference within difference.' Asked, 'What is difference within difference?' Caoshan said, 'It does not fall into the color of the mountains.' The verse says: Words contain hidden mysteries, completely distinguishing right from wrong within words. Wasting the official post road, immersed in the moonlight. Someone quoted a monk and asked Guizong: 'What is the profound meaning?' Guizong said, 'No one can understand.' Asked, 'What about approaching it?' Guizong said, 'Approaching it is wrong.' Asked, 'What about not approaching it?' Guizong said, 'Who is seeking the profound meaning?' He also said, 'Remove where you put your mind.' Asked, 'Isn't there a convenient gate for students to enter?' Guizong said, 'The wonderful wisdom power of Avalokiteshvara (the Bodhisattva of compassion) can save the suffering of the world.' Asked, 'What is the wonderful wisdom power of Avalokiteshvara?' Guizong struck the cauldron lid three times and said, 'Do you hear it?' Replied, 'I hear it.' Guizong said, 'Why can't I hear it?' The monk was speechless. Guizong chased him away with a stick. The verse says: Three sounds of the cauldron lid open the universal gate, the toiling beings in the sea of suffering cannot be called back. Half of the ninety springs have passed, the flying petals adorn the moss in vain. The Fisherman's Wharf reception verse says: Beyond Wu Mountain, in front of Yue Mountain, there is food to fill the stomach and a bed to sleep on. Arriving here, one can rest, the imperial land is still separated by a tide's journey by boat.
Chan Master Xiyan Liaohui of Tiantong Temple, Mingzhou (modern Ningbo)
The son of the Luo family of Pengzhou, when playing with children, he would always mold mud and sand into Buddha pagodas and images. One day, Zudeng of Yuzhang Mountain came to his house, and Liaohui put his palms together towards him. His parents believed that he had a karmic connection from a previous life, so they allowed him to become a monk.
燈授以般舟三昧。非其志。辭往成都謁瑰庵照于昭覺。器之屬令南詢。乃參浙翁琰于徑山。聞高原泉為人徑直。心慕之往叩。適原赴臺之瑞巖。師與俱。一日原問山河大地是有是無。師擬開口。原即喝出。復以偈呈。原曰沒交涉。師一日偶書白楊示眾語。原閱之笑曰。寫字與做言句盡得。爭柰沒交涉何。師憤然。原曰汝緣不在此可往見雪竇無準和尚。師秉命造謁自陳來歷。準呵曰熟睡去。既而令充不厘務侍者。一日謂師曰。覷不透處只在鼻尖頭。道不著處不離唇皮上。討之則千里萬里。師抗聲曰將謂有多少。準遷育王師侍行。從容承稟乃盡其要。逮準移徑山師居第二座。自是聲動叢林。節齋趙觀文作牧蘇州。舉師開法定慧。遷永嘉能仁江州東林。后至天童。佛涅槃上堂。拈拄杖。召大眾。黃面瞿曇乃竺干猛將。以慈悲為弓矢。以智慧為戈矛。統百萬雄兵勇不可當。布三百餘陣勢不可敵。如是四十九年演出五千余卷兵書。雖流落人間而未嘗有一字漏泄。因與生死魔軍為冤為對。遂于䟦提河邊筑一巨城名為涅槃。于其城中先以紫磨金軀犒賞諸兵。令其瞻仰取足再三撫諭。而又散以八斛四斗珍珠。其謀意無他。必欲打破生死牢關。普與盡大地眾生共行通天活路。得到大安隱大解脫之場而後已。豈謂二千餘載猶未遂其志未奏其
【現代漢語翻譯】 現代漢語譯本 燈授以般舟三昧（一種禪修方法）。但這不是他的志向。於是他告別，前往成都拜訪瑰庵照禪師于昭覺寺。瑰庵照禪師認為他很有潛力，讓他去南方參學。於是他參訪了徑山的浙翁琰禪師。聽說高原泉禪師為人直率，他心生嚮往前去拜訪。恰逢高原泉禪師要去臺州的瑞巖寺，他就一同前往。一天，高原泉禪師問：『山河大地是有還是無？』他剛要開口，高原泉禪師就大喝一聲。他又呈上偈語，高原泉禪師說：『沒交涉（指不契合）。』有一天，他偶然寫了白楊示眾語。高原泉禪師看了笑著說：『寫字和做言句都很好，只是沒交涉，怎麼辦呢？』他很憤慨。高原泉禪師說：『你的緣分不在這裡，可以去見雪竇無準和尚。』他聽從命令前去拜見，並陳述了自己的來歷。無準禪師呵斥道：『熟睡去！』之後讓他擔任不厘務侍者。一天，無準禪師對他說：『覷不透處只在鼻尖頭，道不著處不離唇皮上。討之則千里萬里。』他大聲說：『將謂有多少（我以為有什麼了不起的）。』無準禪師調他到育王寺擔任侍者。他從容地請教，終於領悟了其中的要義。等到無準禪師移居徑山寺，他擔任第二座。從此聲名遠播。節齋趙觀文任蘇州太守時，推薦他到定慧寺開堂說法。之後又遷往永嘉能仁寺、江州東林寺，最後到了天童寺。在佛涅槃日的上堂說法時，他拿起拄杖，召集大眾說：『黃面瞿曇（釋迦牟尼佛）乃竺干（印度）猛將，以慈悲為弓箭，以智慧為戈矛，統領百萬雄兵，勇不可當，布三百餘陣，勢不可敵。如此四十九年，演出五千余卷兵書，雖流落人間，而未嘗有一字漏泄。因此與生死魔軍為冤為對，遂于䟦提河邊筑一巨城，名為涅槃。于其城中，先以紫磨金軀犒賞諸兵，令其瞻仰取足，再三撫諭，而又散以八斛四斗珍珠，其謀意無他，必欲打破生死牢關，普與盡大地眾生共行通天活路，得到大安隱大解脫之場而後已。豈謂二千餘載，猶未遂其志，未奏其』
【English Translation】 English version Deng was taught the Pratyutpanna Samadhi (a meditation method), but it was not his aspiration. Therefore, he bid farewell and went to Chengdu to visit Chan Master Guian Zhao at Zhaojue Temple. Chan Master Guian Zhao recognized his potential and advised him to seek further learning in the south. Consequently, he visited Chan Master Zheweng Yan of Jingshan. Hearing that Chan Master Gaoyuan Quan was straightforward, he admired him and went to pay his respects. It happened that Gaoyuan Quan was going to Ruiyan Temple in Taizhou, so he went with him. One day, Gaoyuan Quan asked, 'Are mountains, rivers, and the great earth existent or non-existent?' As he was about to speak, Gaoyuan Quan shouted. He then presented a verse, but Gaoyuan Quan said, 'No connection (meaning not in accord).' One day, he casually wrote the 'White Poplar' instruction for the assembly. Gaoyuan Quan read it and smiled, saying, 'Your writing and expression are good, but what to do about the lack of connection?' He was indignant. Gaoyuan Quan said, 'Your affinity is not here; you can go see Chan Master Wuzhun of Xuedou.' He obeyed and went to pay his respects, explaining his background. Chan Master Wuzhun scolded, 'Go to sleep!' Later, he was assigned to be an attendant in charge of miscellaneous affairs. One day, Wuzhun said to him, 'The place you can't see through is right at the tip of your nose; the place you can't speak of is never far from your lips. Seeking it, you travel thousands of miles.' He exclaimed, 'I thought it was something great!' Wuzhun transferred him to Yuwang Temple as an attendant. He humbly sought instruction and finally understood the essence. When Wuzhun moved to Jingshan Temple, he became the second seat. From then on, his reputation spread far and wide. When Zhao Guanwen of Jiezhai was the prefect of Suzhou, he recommended him to open a Dharma hall at Dinghui Temple. Later, he moved to Nengren Temple in Yongjia, Donglin Temple in Jiangzhou, and finally to Tiantong Temple. On the day of the Buddha's Nirvana, during the Dharma talk, he picked up his staff and addressed the assembly, saying, 'The yellow-faced Gautama (Shakyamuni Buddha) is a fierce general from India, using compassion as his bow and arrow, and wisdom as his spear and shield, leading a million brave soldiers, invincible, deploying over three hundred formations, unbeatable. For forty-nine years, he performed over five thousand scrolls of military strategy, which, though scattered in the world, have never leaked a single word. Therefore, he became enemies with the army of birth and death, and built a great city on the banks of the Baidai River, named Nirvana. In that city, he first rewarded the soldiers with a body of purple-gold, allowing them to admire it to their satisfaction, repeatedly comforting them, and then scattering eight pecks and four dou of pearls. His intention is none other than to break through the prison of birth and death, and universally lead all beings on the great earth to walk the path to heaven, reaching the place of great peace and great liberation. How could it be that after more than two thousand years, his ambition has not yet been fulfilled, his achievements not yet'
功。山僧既知其力盡計窮。不免㧞劍相助去也。以拄杖畫一畫。四海浪平龍睡穩。九天云凈鶴飛高。芙蓉長老至上堂。舉芙蓉和尚訪實性大師。實性上堂。右邊拈拄杖向左邊曰。若不是芙蓉師兄也大難委悉。頌曰。陪盡老精神。杯盤越樣新。誰知村店酒。難勸玉樓人。舉泐潭常禪師面壁坐。南泉至乃撫常背。常曰阿誰。泉曰普愿。常曰如何。泉曰也尋常。常曰汝何多事。頌曰。面壁堆危引客過。問誰那更問如何。道尋常已成多事。簡點儂家事更多。師在眾日。為亡僧訥侍者起龕。至龕前連呼訥侍者三。乃曰。三喚不應。果然是訥。頂門放出遼天鶻。師先依妙峰于靈隱。嘗題兩廊畫壁曰。幸是十方無壁落。誰將五彩畫虛空。善財眼裡生華翳。去卻一重又一重。晚年退居幻智庵。將終誡執事已。問曰今何時。對曰二鼓矣。遂放身而逝。實景定三年三月十一日也。壽六十五夏四十七。
越州光孝石室輝禪師
上堂。舉城東老姥與佛同生。不欲見佛。每見佛來即便迴避。雖然如此。回顧東西總皆是佛。遂以手掩面。十指掌中亦總是佛。師頌曰。平生不願佛相逢。十指尖頭現紺容。夾路桃華風雨後。馬啼何處避殘紅。
靈隱薰禪師法嗣
杭州凈慈愚極慧禪師
參石田于靈隱。一日室中舉雲門念七
【現代漢語翻譯】 現代漢語譯本 功。山僧已經知道他力氣用盡，計策也用完了，不得不用劍相助了。用拄杖畫一畫，四海風平浪靜，龍也安穩睡著，九天雲彩消散，仙鶴高飛。芙蓉長老上堂說法，舉芙蓉和尚拜訪實性大師的例子。實性大師上堂，右手拿著拄杖指向左邊說：『如果不是芙蓉師兄，這件事很難說清楚。』頌詞說：『耗盡老年的精神，杯盤也越來越新。誰知道村野小店的酒，難以勸動玉樓中的人。』舉泐潭常禪師面壁而坐，南泉禪師走到他背後拍了拍常禪師的背。常禪師問：『是誰？』南泉禪師說：『普愿。』常禪師問：『怎麼樣？』南泉禪師說：『也很平常。』常禪師說：『你為何多事？』頌詞說：『面壁危坐引人經過，問是誰又問怎麼樣？說道平常已經多事，算來我家的事更多。』禪師在寺院大眾中時，為去世的訥侍者起龕，到龕前連呼三聲『訥侍者』，然後說：『三聲呼喚沒有迴應，果然是訥侍者。頂門放出了遼天的海東青。』禪師先前在靈隱寺依止妙峰禪師，曾經在兩廊的畫壁上題寫道：『幸好十方沒有墻壁阻隔，誰用五彩來描繪虛空？善財童子眼裡生出幻象，去除了一重又一重。』晚年退居幻智庵，臨終時告誡執事完畢，問道：『現在是什麼時辰？』回答說：『二更了。』於是放身而逝，時間是宋理宗景定三年（1262年）三月十一日，享年六十五歲，僧臘四十七年。
越州光孝寺石室輝禪師
上堂說法，舉城東老婦與佛同時出生，卻不想見到佛，每次見到佛來就躲避。雖然如此，回頭看東西都是佛。於是用手掩面，十指掌中也都是佛。禪師頌詞說：『平生不願與佛相逢，十指尖頭卻顯現佛的紺青色身。路邊桃花經過風雨之後，馬蹄在哪裡躲避殘餘的紅花？』
靈隱薰禪師的法嗣
杭州凈慈寺愚極慧禪師
在靈隱寺參拜石田禪師，一天在室內舉雲門念七的例子。
【English Translation】 English version Merit. The mountain monk already knew that his strength was exhausted and his plans were exhausted, so he had to draw his sword to help. Draw a line with a staff, the four seas are calm and the dragon sleeps soundly, the nine heavens are clear and the cranes fly high. Elder Furong went to the hall to give a lecture, citing the example of Monk Furong visiting Master Shixing. Master Shixing went to the hall and pointed the staff in his right hand to the left and said, 'If it weren't for my brother Furong, this matter would be difficult to explain.' The verse says: 'Exhausting the spirit of old age, the cups and plates are becoming more and more new. Who knows the wine in the village shop, it is difficult to persuade the people in the jade building.' He cited Zen Master Chang of Letan sitting facing the wall, and Zen Master Nanquan went behind him and patted Zen Master Chang's back. Zen Master Chang asked, 'Who is it?' Zen Master Nanquan said, 'Puyuan.' Zen Master Chang asked, 'How is it?' Zen Master Nanquan said, 'It's also ordinary.' Zen Master Chang said, 'Why are you meddling?' The verse says: 'Facing the wall and sitting dangerously, attracting guests to pass by, asking who is it and asking how is it? Saying that ordinary things have become meddlesome, and there are even more things in my family.' When the Zen master was in the temple, he raised a niche for the deceased attendant Ne. He called out 'Attendant Ne' three times in front of the niche, and then said, 'Three calls were not answered, as expected, it was Attendant Ne. A falcon from Liaotian was released from the top of his head.' The Zen master first relied on Zen Master Miaofeng at Lingyin Temple, and once inscribed on the painted walls of the two corridors: 'Fortunately, there are no walls in the ten directions, who uses five colors to paint the void? Illusions arise in the eyes of Sudhana, removing one layer after another.' In his later years, he retired to Huanzhi Nunnery. When he was dying, he warned the stewards and asked, 'What time is it now?' He replied, 'It's the second watch.' So he let go and passed away. The time was the eleventh day of the third month of the third year of Jingding (1262) of Emperor Lizong of Song, at the age of sixty-five, with forty-seven years of monastic life.
Zen Master Shishi Hui of Guangxiao Temple in Yuezhou
Going to the hall to give a lecture, he cited the example of an old woman in the east of the city who was born at the same time as the Buddha, but did not want to see the Buddha. Every time she saw the Buddha coming, she would avoid him. Even so, looking back, everything was the Buddha. So she covered her face with her hands, and the Buddha was also in the palms of her ten fingers. The Zen master's verse says: 'I never wanted to meet the Buddha in my life, but the cyan body of the Buddha appears at the tips of my ten fingers. After the peach blossoms on the roadside have gone through wind and rain, where do the horses' hooves avoid the remaining red flowers?'
The Dharma successor of Zen Master Xun of Lingyin
Zen Master Yuji Hui of Jingci Temple in Hangzhou
He visited Zen Master Shitian at Lingyin Temple, and one day he cited the example of Yunmen chanting seven in the room.
話。連舉十數轉無人下語。忽有一僧才跨門。田遽曰雪峰輥毬。師侍傍聳耳而聽豁然領悟。衝口說偈曰。雲門念七。雪峰輥毬。白蘋紅蓼。明月孤舟。田頷之。住北禪日。謝劍南儒藏主雲谷慶藏主無則珍藏主上堂。舉白雲師祖開堂拈香有曰。眾中衣缽道友有一言半句利益我者同伸報謝。山僧乍住。二三故人遠來相訪。又非一言半句者比。豈無片香以為供養。燒楓香是著菩提邊事。燒黃熟是著說佛說祖邊事。而今猛炳一爐。也要盡大地人知道。浙西管內嘉興府川原道地。且道燒底是甚麼香。良久曰。不下合。送寧禪人偈曰。心未寧時為汝安。落華小雨釀春寒。斷橋流水孤山路。楊柳絲絲拂畫欄。
杭州中竺雪屋珂禪師
上堂。枯桑知天風。海水知天寒。且道衲僧知個甚麼。知道飯是米做。直饒恁么。閻羅老子索飯錢有日在。師以宋鼎既遷即謝寺事。金山賢默庵雅知師且尊其道行。時元兵下江南。默庵被總兵伯顏脅置幕中從至武林。默庵言于伯顏請師住靈隱。親持請疏扣門。師抽關露半面問曰汝為誰。默庵曰和尚故人某甲也。師落關曰我不識你。蓋師雖處世外而以忠節自持。故不屑靈隱之命。(斷江恩有詩曰。雪屋今亡四十年。高風凜凜尚依然。伯顏丞相拜床下。不肯為渠來冷泉)
天童禮禪師法嗣
【現代漢語翻譯】 現代漢語譯本： 話。連續說了十幾次，沒有人迴應。忽然有一個僧人剛跨進門檻，田頠（人名）立刻說：『雪峰（地名，也指雪峰義存禪師）輥毬。』禪師在旁邊豎起耳朵聽，豁然領悟。脫口說出偈語：『雲門（地名，也指雲門文偃禪師）念七，雪峰輥毬，白蘋紅蓼，明月孤舟。』田頠點頭稱許。住在北禪的日子，謝劍南儒藏主、雲谷慶藏主、無則珍藏主上堂。引用白雲師祖開堂拈香時說的話：『眾位衣缽道友中，有一言半句對我有利益的人，一同表示感謝。』山僧我剛住在這裡，二三位老朋友遠道來訪，又不是一言半句可以相比的，難道沒有一點香來供養嗎？燒楓香是著落在菩提邊的事，燒黃熟香是著落在說佛說祖邊的事。如今猛烈地燒一爐，也要讓天下人都知道，浙西管內嘉興府的川原道地。且說燒的到底是什麼香？』良久說：『不下合。』送寧禪人的偈語說：『心未安定時為你安，落花小雨醞釀春寒。斷橋流水孤山路，楊柳絲絲拂畫欄。』
杭州中竺雪屋珂禪師
上堂。枯桑知道天風，海水知道天寒。且說衲僧知道什麼？知道飯是米做的。即使這樣，閻羅老子索要飯錢的日子總會到來。禪師因為宋朝的鼎器已經遷移（指南宋滅亡，1279年），就辭去了寺廟的事務。金山賢默庵很瞭解禪師，並且尊重他的道行。當時元兵攻下江南，默庵被總兵伯顏脅迫安置在幕府中，跟隨他到了武林（杭州）。默庵對伯顏說，請禪師住在靈隱寺。親自拿著請疏去敲門。禪師打開門露出半張臉問：『你是誰？』默庵說：『和尚的老朋友某甲。』禪師關上門說：『我不認識你。』因為禪師雖然身處世外，卻以忠節自持，所以不屑於接受靈隱寺的任命。（斷江恩有詩說：『雪屋禪師去世四十年了，高風亮節仍然凜然。伯顏丞相拜倒在床下，（禪師）也不肯為他來冷泉。』）
天童禮禪師法嗣
【English Translation】 English version: Words. He repeated it dozens of times, but no one responded. Suddenly, a monk just stepped over the threshold, and Tian Wei (personal name) immediately said, 'Xuefeng (place name, also refers to Zen Master Xuefeng Yicun) rolls the ball.' The Zen master listened attentively from the side and suddenly understood. He blurted out a verse: 'Yunmen (place name, also refers to Zen Master Yunmen Wenyan) recites seven, Xuefeng rolls the ball, white duckweed and red smartweed, bright moon and solitary boat.' Tian Wei nodded in approval. During his stay at Beichan, Xie Jiannan Ru Zangzhu, Yungu Qing Zangzhu, and Wuze Zhen Zangzhu ascended the hall. They quoted the words of the Baiyun ancestral master when he lit incense at the opening of the hall: 'Among the fellow practitioners, if there is anyone who benefits me with a word or half a sentence, let us express our gratitude together.' I, the mountain monk, have just arrived here, and two or three old friends have come to visit from afar, which cannot be compared to just a word or half a sentence. Is there not a bit of incense to offer? Burning maple incense is related to the matter of Bodhi, and burning huangshu incense is related to the matter of speaking about the Buddha and the patriarchs. Now, fiercely burning a furnace, I want everyone in the world to know, the land of the rivers and plains of Jiaxing Prefecture in western Zhejiang. Tell me, what kind of incense is being burned?' After a long silence, he said, 'Not inferior.' The verse to Zen Master Ning says: 'When the heart is not at peace, I will settle it for you; falling flowers and light rain brew spring cold. Broken bridge, flowing water, solitary mountain road; willow threads gently brush the painted railing.'
Zen Master Xuewu Ke of Zhongzhu Temple in Hangzhou
Ascending the hall. The withered mulberry knows the heavenly wind, and the seawater knows the heavenly cold. Tell me, what does the monk know? He knows that rice is made from rice. Even so, the day will come when Yama (the king of hell) demands payment for the rice. The Zen master resigned from the affairs of the temple because the Song Dynasty's cauldron had been moved (referring to the fall of the Southern Song Dynasty, 1279 AD). Xian Mo'an of Jinshan understood the Zen master very well and respected his conduct. At that time, the Yuan soldiers conquered Jiangnan, and Mo'an was coerced by General Boyan to be placed in the tent and followed him to Wulin (Hangzhou). Mo'an said to Boyan, 'Please invite the Zen master to live in Lingyin Temple.' He personally took the invitation and knocked on the door. The Zen master opened the door, revealing half of his face, and asked, 'Who are you?' Mo'an said, 'I am an old friend of the monk.' The Zen master closed the door and said, 'I do not know you.' Because the Zen master, although living outside the world, maintained his loyalty and integrity, he disdained accepting the appointment of Lingyin Temple. (Duan Jiang'en has a poem that says: 'Zen Master Xuewu has been dead for forty years, and his noble character still remains. Prime Minister Boyan bowed down under the bed, but (the Zen master) refused to come to Lengquan for him.')
Successor of Zen Master Li of Tiantong
明州育王橫川如珙禪師
永嘉人。出大姓林氏。父崇夫有處士名。師其季也。始孩不肉食。年十五從季父沙門正則祝髮。受具戒于廣慈。初參石田薰癡絕沖無所入。繼登太白謁天目。禮和尚咨決所疑。目舉南山筀筍東海烏賊話。師擬對。目便打。豁然有省。親炙久之。后為斷橋倫公所重請師分座。復舉出世雁山之靈巖。次遷能仁瑞光。后被旨住育王。僧問如何是教外別傳底句。師曰不落玄妙。僧曰恁么則一超直入如來地。師曰且緩緩。問如何是學人行履處。師曰你適才從甚處上來。僧曰如何報得四恩去。師曰你且從適才路下去。問如何是聞復翳根除。師曰一不成二不是。曰如何是塵消覺圓凈。師曰漏木杓破笊籬。問。有問趙州如何是祖師西來意。曰庭前柏樹子。有問慶雲。曰庭前無柏樹。一等是問西來意。為甚所答不同。師曰不是阇黎問老僧也不知。上堂。地大水大火大風大。若一念無疑。地不能礙。若一念無愛。水不能溺。若一念無瞋。火不能燒。若一念無喜。風不能飄。如此即是無依道人。佛從無依生。若悟無依佛亦無得。中秋上堂。馬祖與百丈智藏南泉三人玩月。各呈自己見解。于月有甚交涉。月輪有圓有缺。孤光透徹謂之月光菩薩。照破山河大地昏暗。開一切眾生心地昏暗。老僧出母胎時正當今
【現代漢語翻譯】 現代漢語譯本 明州育王橫川如珙禪師
如珙禪師是永嘉（今浙江溫州）人，出自當地的林姓大戶。他的父親崇夫以隱士聞名。禪師是家中的小兒子，從小就不吃肉。十五歲時，跟隨他的叔父，一位名叫正則的沙門（出家人），剃度出家。之後在廣慈寺受了具足戒（佛教中的正式出家戒）。最初參訪石田薰癡絕沖禪師，但毫無領悟。後來前往太白山拜見天目和尚，向他請教心中的疑惑。天目和尚舉了南山的筀筍和東海的烏賊這兩個例子，禪師試圖回答，卻被和尚打了。通過這一打，禪師豁然開悟。之後，他長期親近天目和尚。後來，受到斷橋倫公的器重，邀請他分座講法。之後，禪師應邀住持雁山之靈巖寺，之後又遷往能仁寺和瑞光寺。最後，奉旨住持育王寺。
有僧人問：『什麼是教外別傳的真諦？』 禪師回答：『不落入玄妙的境界。』 僧人說：『既然如此，那就是一超直入如來地（直接證悟成佛）了？』 禪師說：『且緩緩（不要急於求成）。』 僧人問：『什麼是學人應該遵循的修行道路？』 禪師說：『你剛才從哪裡上來？』 僧人問：『如何才能報答四恩（父母恩、眾生恩、國家恩、三寶恩）？』 禪師說：『你且從剛才來的路下去。』 僧人問：『如何才能消除聞復翳根（聽聞佛法后仍然存在的障礙）？』 禪師說：『一不成，二不是。』 僧人問：『如何才能達到塵消覺圓凈（煩惱消除，覺悟圓滿清凈）的境界？』 禪師說：『漏水的木勺，破了的笊籬。』 有人問：『趙州禪師如何回答什麼是祖師西來意（達摩祖師從西方來到中國的目的）？』趙州禪師回答：『庭前柏樹子。』有人問慶雲禪師，慶雲禪師回答：『庭前無柏樹。』同樣是問西來意，為什麼回答不同？ 禪師說：『不是你問老僧，老僧也不知道。』
禪師上堂說法：『地大、水大、火大、風大，如果一念之間沒有懷疑，地大就不能阻礙你；如果一念之間沒有愛慾，水大就不能淹沒你；如果一念之間沒有嗔恨，火大就不能燒燬你；如果一念之間沒有喜悅的執著，風大就不能飄散你。如此，就是無依道人（沒有依賴的修行人）。佛從無依中產生，如果領悟了無依，佛也無所得。』
中秋節上堂說法：『馬祖（馬道一禪師，709-788），百丈（懷海禪師，749-814），智藏（大珠慧海禪師），南泉（普愿禪師，748-835）四人一起賞月，各自陳述自己的見解。這與月亮有什麼關係呢？月輪有圓有缺，孤光透徹，這被稱為月光菩薩（象徵智慧之光）。照破山河大地的昏暗，開啟一切眾生心地的昏暗。老僧我出生的時候，正當此時。』
【English Translation】 English version Zen Master Ruchong Rugong of Yüwang Hengchuan, Mingzhou
Zen Master Rugong was a native of Yongjia (present-day Wenzhou, Zhejiang), from the prominent Lin family. His father, Chongfu, was known as a recluse. The Zen Master was the youngest son in the family and abstained from eating meat from childhood. At the age of fifteen, he followed his uncle, a monk named Zhengze, to have his head shaved. Later, he received the complete precepts (formal monastic vows in Buddhism) at Guangci Temple. Initially, he visited Zen Master Shitian Xunchi Juechong, but gained no insight. Later, he went to Mount Taibai to visit Abbot Tianmu, seeking guidance on his doubts. Abbot Tianmu cited the examples of the Gu bamboo shoots of Nanshan and the cuttlefish of the East Sea. When the Zen Master attempted to respond, he was struck by the Abbot. Through this strike, the Zen Master suddenly attained enlightenment. Afterwards, he stayed close to Abbot Tianmu for a long time. Later, he was highly regarded by Duanqiao Lun Gong, who invited him to share the teaching seat. Subsequently, the Zen Master was invited to reside at Lingyan Temple on Mount Yan, and later moved to Nengren Temple and Ruiguang Temple. Finally, he was ordered to reside at Yüwang Temple.
A monk asked: 'What is the truth of the special transmission outside the teachings?' The Zen Master replied: 'Not falling into the realm of the mysterious.' The monk said: 'If so, then it is directly entering the Tathagata ground (directly attaining Buddhahood)?' The Zen Master said: 'Slowly, slowly (don't be hasty).' The monk asked: 'What is the path of practice that a student should follow?' The Zen Master said: 'Where did you come from just now?' The monk asked: 'How can one repay the four debts of gratitude (gratitude to parents, sentient beings, the country, and the Three Jewels)?' The Zen Master said: 'Go back the way you came.' The monk asked: 'How can one eliminate the root of hearing and then obscuring (the obstacles that remain after hearing the Dharma)?' The Zen Master said: 'One is not, two is not.' The monk asked: 'How can one attain the state of dust extinguished, awareness complete and pure (afflictions eliminated, enlightenment complete and pure)?' The Zen Master said: 'A leaky wooden ladle, a broken bamboo sieve.' Someone asked: 'How did Zen Master Zhaozhou answer the question of what is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)?' Zen Master Zhaozhou replied: 'The cypress tree in front of the courtyard.' Someone asked Zen Master Qingyun, and Zen Master Qingyun replied: 'There is no cypress tree in front of the courtyard.' Both asked about the meaning of the Patriarch's coming from the West, why were the answers different? The Zen Master said: 'If you didn't ask this old monk, this old monk wouldn't know either.'
The Zen Master ascended the Dharma hall and said: 'Earth, water, fire, and wind are great. If there is no doubt in a single thought, the earth cannot obstruct you; if there is no desire in a single thought, the water cannot drown you; if there is no anger in a single thought, the fire cannot burn you; if there is no attachment to joy in a single thought, the wind cannot scatter you. Thus, one is a person of no reliance (a practitioner without dependence). The Buddha arises from no reliance; if one understands no reliance, there is nothing to be attained even in Buddhahood.'
On the Mid-Autumn Festival, the Zen Master ascended the Dharma hall and said: 'Mazu (Zen Master Madaoyi, 709-788), Baizhang (Zen Master Huaihai, 749-814), Zhizang (Zen Master Dazhu Huihai), and Nanquan (Zen Master Püyuan, 748-835) were together enjoying the moon, each expressing their own views. What does this have to do with the moon? The moon wheel has its waxing and waning, its solitary light penetrating, this is called the Moonlight Bodhisattva (symbolizing the light of wisdom). Illuminating the darkness of mountains, rivers, and the great earth, opening the darkness of the minds of all sentient beings. When this old monk was born, it was precisely at this time.'
夜。拈卻門前大案山。放你諸人東去西去。上堂。魯祖三昧最省力。才見僧來便面壁。育王三昧更省力。才見僧來便合掌。南山北山如牛拽磨。腳瘦草鞋寬。地肥茄子大。上堂。妙明心印。印佛則一手指天一手指地。印法則狗銜赦書諸侯避道。印僧則個個缽盂口向天。還有自印者么。若能自印則行住坐臥一一明瞭。上堂。本無纖塵法礙你眼睛。何得自昧。東西不辨南北不分。千聖不傳底事只在你面前。不可錯過。上堂。先佛有頂𩕳一機。祖師有末後一句。總向諸人面前拈出。破知解窠窟。截生死根株。正體獨露。妙用全真。一塵中現寶王剎。毛端上轉大法輪。開爐上堂。僧出曰丙丁童子來求火。師曰歸去生柴帶葉燒。乃曰古鏡闊一丈。火爐闊一丈。火焰為三世諸佛說法。三世諸佛立地聽。你諸人長連床上垔地聽。上堂。百千三昧門。百千神通門。百千妙用門。你總入不得。你為三昧礙神通礙妙用礙。直饒不礙也入不得。舉唐肅宗問忠國師百年後所須何物。國師曰與老僧造個無縫塔。宗曰就師請塔樣。國師良久曰會么。宗曰不會。國師曰。吾有付法弟子耽源卻諳此事。請問之。后詔問耽源。源有頌曰。湘之南。潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。師曰。無縫塔。實難會。若去國師良久處會。瞎
【現代漢語翻譯】 現代漢語譯本 夜。拈卻門前大案山（指寺廟前的大山，比喻阻礙）。放你諸人東去西去（比喻隨處自在）。 上堂。魯祖三昧（指魯祖的禪定境界，三昧指正定）最省力。才見僧來便面壁（比喻不落言詮）。育王三昧（指育王的禪定境界）更省力。才見僧來便合掌（比喻直指本心）。南山北山如牛拽磨（比喻徒勞無功）。腳瘦草鞋寬。地肥茄子大（比喻不相稱）。 上堂。妙明心印（指微妙光明的自性）。印佛則一手指天一手指地（比喻天上天下唯我獨尊）。印法則狗銜赦書諸侯避道（比喻法力無邊）。印僧則個個缽盂口向天（比喻仰仗佛法）。還有自印者么（指自己印證自性）？若能自印則行住坐臥一一明瞭（指時時覺照）。 上堂。本無纖塵法礙你眼睛（比喻自性本來清凈）。何得自昧（為何自我矇蔽）？東西不辨南北不分。千聖不傳底事只在你面前（指自性本具）。不可錯過。 上堂。先佛有頂𩕳（指佛的智慧）一機。祖師有末後一句（指祖師的最終開示）。總向諸人面前拈出（指直接揭示）。破知解窠窟（破除知見障礙）。截生死根株（斷除生死輪迴）。正體獨露（本性顯現）。妙用全真（妙用真實不虛）。一塵中現寶王剎（指微塵中顯現無量佛國）。毛端上轉大法輪（指毫毛端上也能弘揚佛法）。 開爐上堂。僧出曰丙丁童子來求火。師曰歸去生柴帶葉燒。乃曰古鏡闊一丈。火爐闊一丈。火焰為三世諸佛（指過去、現在、未來諸佛）說法。三世諸佛立地聽。你諸人長連床上垔地聽。 上堂。百千三昧門。百千神通門。百千妙用門。你總入不得。你為三昧礙神通礙妙用礙。直饒不礙也入不得。舉唐肅宗（唐朝皇帝，711-762）問忠國師（唐朝國師）百年後所須何物。國師曰與老僧造個無縫塔。宗曰就師請塔樣。國師良久曰會么？宗曰不會。國師曰。吾有付法弟子耽源卻諳此事。請問之。后詔問耽源。源有頌曰。湘之南。潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。師曰。無縫塔。實難會。若去國師良久處會。瞎
【English Translation】 English version Night. Flicking away the great mountain in front of the gate (referring to the mountain in front of the temple, a metaphor for obstacles). Letting you all go east and go west (a metaphor for being free and at ease everywhere). Ascending the hall. The Samadhi (state of meditative absorption) of Patriarch Lu is the most effortless. As soon as he sees a monk coming, he faces the wall (a metaphor for not relying on words). The Samadhi of King Yu is even more effortless. As soon as he sees a monk coming, he puts his palms together (a metaphor for directly pointing to the original mind). South Mountain and North Mountain are like an ox pulling a millstone (a metaphor for futile effort). The feet are thin and the straw sandals are wide. The soil is fertile and the eggplants are large (a metaphor for being mismatched). Ascending the hall. The wondrously bright mind-seal (referring to the subtle and luminous self-nature). To seal the Buddha is to point one finger to the sky and one finger to the earth (a metaphor for 'Above the heavens and below the heavens, I alone am the honored one'). To seal the Dharma is like a dog carrying a pardon, and the dukes avoid the road (a metaphor for the boundless power of the Dharma). To seal the Sangha is that each alms bowl faces the sky (a metaphor for relying on the Buddha's teachings). Is there anyone who can seal themselves (referring to self-realization of one's own nature)? If one can seal oneself, then walking, standing, sitting, and lying down will all be clear (referring to constant awareness). Ascending the hall. Originally, there is not a speck of dust or Dharma that obstructs your eyes (a metaphor for the self-nature being originally pure). Why do you obscure yourselves? Not distinguishing east from west, not distinguishing north from south. The matter that the thousand sages do not transmit is right in front of you (referring to the inherent self-nature). Do not miss it. Ascending the hall. The previous Buddhas had a device on the crown of their heads (referring to the Buddha's wisdom). The patriarchs had a final word (referring to the patriarch's ultimate teaching). All are presented before you (referring to direct revelation). Break the nests of knowledge and understanding (break through the obstacles of knowledge and views). Cut off the roots of birth and death (cut off the cycle of birth and death). The true substance is uniquely revealed (the original nature is revealed). The wondrous function is entirely genuine (the wondrous function is real and not false). Within a single dust mote, the treasure king's realm appears (referring to the manifestation of countless Buddha lands in a tiny dust mote). On the tip of a hair, the great Dharma wheel turns (referring to the ability to propagate the Dharma even on the tip of a hair). Opening the furnace and ascending the hall. A monk comes out and says, 'The Bing Ding (丙丁) children come to seek fire.' The master says, 'Go back and burn firewood with leaves.' Then he says, 'The ancient mirror is ten feet wide. The fire furnace is ten feet wide. The flames are expounding the Dharma for the Buddhas of the three times (past, present, and future Buddhas). The Buddhas of the three times stand and listen. You all lie on the long couches and listen attentively.' Ascending the hall. A hundred thousand gates of Samadhi. A hundred thousand gates of supernatural powers. A hundred thousand gates of wondrous functions. You cannot enter any of them. You are obstructed by Samadhi, obstructed by supernatural powers, obstructed by wondrous functions. Even if you are not obstructed, you still cannot enter. Quoting Emperor Suzong of Tang (Tang Dynasty emperor, 711-762) asking National Teacher Zhong (Tang Dynasty National Teacher) what he would need after a hundred years. The National Teacher said, 'Build a seamless pagoda for this old monk.' The Emperor said, 'I ask the master for a model of the pagoda.' The National Teacher was silent for a long time and then said, 'Do you understand?' The Emperor said, 'I do not understand.' The National Teacher said, 'I have a Dharma-transmitting disciple named Tan Yuan who knows about this matter. Please ask him.' Later, an edict was issued to ask Tan Yuan. Tan Yuan had a verse that said, 'South of the Xiang River. North of the Tan River. In the middle, there is gold enough to fill a country. Under the shadowless tree, they are on the same boat. In the crystal palace, there is no knowledge.' The master said, 'The seamless pagoda is truly difficult to understand. If you try to understand it from the National Teacher's long silence, you are blind.'
卻自己眼。若去國師道吾有付法弟子耽源卻諳此事請問之處會。瞎卻自己眼。若去肅宗道就師請塔樣處會。瞎卻自己眼。若去耽源四句偈里會。瞎卻自己眼。夜參。少室無門戶如何便得通。夜深寧耐立。聽我話西東。嘗室中垂語曰。南山筀筍東海烏賊。有僧遽掩師口曰請和尚更道。師以手托開曰朝看東南暮看西北。舉黃龍三關頌曰。佛手驢腳容易見。最難道處是生緣。黃梅不是周家子。七歲傳衣便會禪。舉南泉斬貓話頌曰。一刀成兩段。釋得二僧爭。草鞋頭戴出。貓兒無再生。舉魯祖面壁頌曰。人來面壁成何事。爭得心開現本源。空劫已前諸佛子。話頭不舉自然圓。師痛有宋以來宗教濫觴古響喑郁。引宗據祖屏遏今學。崖聳標立不隨俗好惡。其住育王能仁皆自公選不依阿茍榮。一日謂眾曰。病叟今年六十六死日將至。火化好土化好。西堂唯庵曰山前有片荒地。師即命疊石為塔。復自銘曰。天生一穴藏吾枯骨。骨朽成土。土能生物。結個葫蘆掛趙州壁。永脫輪迴。超三世佛。將示寂。書訣眾。語而化。世壽六十八僧臘五十三。時至正二十六年三月十八日也。奉全身瘞焉。所著有三會語錄三卷。
杭州凈慈石林行鞏禪師
初住安吉上方。遷思溪法寶隆興黃龍吳郡承天。后住凈慈。上堂。橫眸碧漢。萬國風清。
【現代漢語翻譯】 現代漢語譯本 卻自己眼（自己矇蔽了雙眼）。如果去問國師道吾（唐代禪僧）的付法弟子耽源（唐代禪僧），或許能明白此事，可以去請教他。瞎卻自己眼（自己矇蔽了雙眼）。如果去問肅宗（唐肅宗，711年—762年）道就師（生卒年不詳，唐代禪僧），或許能明白塔的樣式。瞎卻自己眼（自己矇蔽了雙眼）。如果去耽源（唐代禪僧）的四句偈里尋找答案，瞎卻自己眼（自己矇蔽了雙眼）。 夜參（晚間的參禪）。少室山（指禪宗祖庭少林寺）沒有門戶，如何才能通達？深夜裡耐心站立，聽我講說東西。 石林行鞏禪師曾在禪房中開示說：『南山的筀筍和東海的烏賊。』有僧人立刻摀住禪師的嘴說：『請和尚換個說法。』禪師用手推開僧人的手說：『早上看東南，晚上看西北。』 引用黃龍三關頌（黃龍慧南禪師所作的頌）說：『佛手和驢腳容易見到，最難道出的是生緣。黃梅（指五祖弘忍）不是周家的兒子，七歲時傳衣便會禪。』 引用南泉斬貓話（南泉普愿禪師斬貓的故事）頌說：『一刀砍成兩段，解決了兩個僧人的爭執。頭戴著草鞋走出去，貓兒沒有再生的機會。』 引用魯祖面壁（達摩祖師面壁）頌說：『人來面壁要做什麼？爭得心開顯現本源。空劫（極長的時間）以前的諸佛子，話頭不舉自然圓滿。』 石林行鞏禪師痛心宋朝（960年—1279年）以來禪宗的弊端，古老的禪風瘖啞沉寂，引用宗門典據，排斥當今的學說，像山崖一樣高聳，標新立異，不隨從世俗的喜好。他住持育王寺和能仁寺，都是由官方選拔，不依靠阿茍榮（人名）。 一天，石林行鞏禪師對眾人說：『老僧今年六十六歲，死期將至。火化好呢？還是土葬好呢？』西堂唯庵（人名）說：『山前有一片荒地。』禪師就命人堆疊石頭做成塔，又親自寫下銘文說：『天生一個洞穴，用來埋藏我的枯骨。骨頭腐朽變成泥土，泥土能夠生長萬物。結個葫蘆掛在趙州（趙州從諗禪師）的墻壁上，永遠脫離輪迴，超越三世諸佛。』 將要圓寂時，寫下遺訣告誡眾人，說完就圓寂了。世壽六十八歲，僧臘五十三年。時間是元朝至正二十六年（1366年）三月十八日。弟子們將他的全身安葬在那裡。著有《三會語錄》三卷。 杭州凈慈石林行鞏禪師 最初住持安吉上方寺，後來遷到思溪法寶寺、隆興黃龍寺、吳郡承天寺，最後住持凈慈寺。上堂開示說：『橫眉看遍碧藍的天空，萬國都風清氣正。』
【English Translation】 English version Blind your own eyes. If you go to ask Dan Yuan (Zen monk of the Tang Dynasty), the Dharma-transmitting disciple of National Teacher Dao Wu (Zen monk of the Tang Dynasty), perhaps you can understand this matter; you can go and consult him. Blind your own eyes. If you go to ask Master Dao Jiu (dates unknown, Zen monk of the Tang Dynasty) of Emperor Suzong (Emperor Suzong of Tang, 711-762) perhaps you can understand the style of the pagoda. Blind your own eyes. If you go to find the answer in Dan Yuan's (Zen monk of the Tang Dynasty) four-line verse, blind your own eyes. Nightly Zen session. Shao Shi Mountain (referring to the ancestral temple of Zen Buddhism, Shaolin Temple) has no gate, how can one attain thorough understanding? Stand patiently in the deep night, listen to me speak of east and west. Zen Master Shi Lin Xing Gong once said in the meditation hall: 'The Gui bamboo shoots of South Mountain and the cuttlefish of the East Sea.' A monk immediately covered the Zen master's mouth and said, 'Please, Master, change your words.' The Zen master pushed the monk's hand away and said, 'In the morning, look southeast; in the evening, look northwest.' Quoting the Song of the Three Barriers of Huang Long (composed by Zen Master Huang Long Hui Nan): 'The Buddha's hand and the donkey's foot are easy to see, the most difficult to speak of is the origin of life. Huang Mei (referring to the Fifth Patriarch Hong Ren) is not the son of the Zhou family; at the age of seven, he would understand Zen upon receiving the robe.' Quoting the story of Nan Quan Cutting the Cat (the story of Zen Master Nan Quan Pu Yuan cutting the cat) and composing a verse: 'One cut into two pieces, resolving the dispute between the two monks. Wearing straw sandals on his head, the cat has no chance of rebirth.' Quoting the Song of Lu Zu Facing the Wall (Bodhidharma facing the wall) and composing a verse: 'What does one do when facing the wall? Striving to open the mind and reveal the original source. The Buddhas before the empty eon, the topic unspoken is naturally complete.' Zen Master Shi Lin Xing Gong lamented the abuses of Zen Buddhism since the Song Dynasty (960-1279), the ancient Zen style was muted and silent, citing the tenets of the sect, rejecting contemporary learning, standing tall like a cliff, setting a standard and not following worldly preferences. His abbotship of Yu Wang Temple and Neng Ren Temple were both selected by the government, not relying on A Gou Rong (personal name). One day, Zen Master Shi Lin Xing Gong said to the assembly: 'This old monk is sixty-six years old this year, and the day of death is approaching. Is cremation better? Or burial?' Xi Tang Wei An (personal name) said: 'There is a piece of wasteland in front of the mountain.' The Zen master then ordered people to stack stones to make a pagoda, and personally wrote an inscription saying: 'Heaven created a cave to bury my withered bones. The bones decay and become soil, and the soil can grow all things. Tie a gourd and hang it on the wall of Zhao Zhou (Zen Master Zhao Zhou Cong Shen), forever escaping reincarnation, transcending the Buddhas of the three worlds.' When about to pass away, he wrote a final instruction to admonish the assembly, and then passed away after speaking. His age was sixty-eight, and his monastic age was fifty-three years. The time was the eighteenth day of the third month of the twenty-sixth year of the Zhi Zheng era of the Yuan Dynasty (1366). The disciples buried his whole body there. He authored the 'Three Assemblies Sayings,' in three volumes. Zen Master Shi Lin Xing Gong of Jing Ci Temple in Hangzhou Initially, he was the abbot of Shang Fang Temple in Anji, and later moved to Si Xi Fa Bao Temple, Long Xing Huang Long Temple, Wu Jun Cheng Tian Temple, and finally became the abbot of Jing Ci Temple. In the Dharma hall, he gave a sermon saying: 'Looking across the blue sky, all nations are peaceful and clear.'
垂手紅塵千。峰日出。才恁么便不恁么。所以道我此法印為欲利益世間故說。在所遊方勿妄宣傳。橫按拄杖曰。佛滅二千二百單六載。沙門行鞏今于苕霅盡頭鼓鐘清處顯示此印。絲毫無有妄者。卓拄杖曰。謹白。上堂。山靜課華蜂股重。林空含籜筍肌明。倚欄不覺成癡兀。又得黃鸝喚一聲。思溪恁么道。好吃拄杖六十。何故。為他不合隨聲逐色。上堂。水鄉水闊地多濕。六月華蚊㭰如鐵。夜半起來笑不輟。煩惱不輟作什麼。床頭一柄扇。無端又打折。上堂。三家村裡牛動尾巴。搖拂子與者個相去多少。擲拂子。洎合停囚長智。上堂。雪峰輥毬。禾山打鼓。秘魔擎叉。道吾作舞。一切賢聖皆以無為法而有差別。喝一喝下座。室中垂示。盡大地是個金剛正體。向甚處著。上座。芭蕉聞雷而抽。且道是有情是無情。南屏山下壁立三關。透不過者一錯百錯。透得過者千難萬難。忽有不甘底出來道。既透得過因甚麼也難。去。明日來與你仔細相看。又詰僧曰如何是你自己。僧擬對。師便推出。舉黃龍見慈明因緣。頌曰。錯錯。戲海驪龍。衝霄遼鶴。老慈明。無著莫。笑里重重露栓索。佛手一展日月昏。大江從此風濤惡。
嘉興府天寧冰谷衍禪師
上堂。朔風何蕭蕭。吹彼巖下衣。家業久荒蕪。遊子胡不歸。人生百歲
【現代漢語翻譯】 現代漢語譯本 垂手紅塵千。峰頂的太陽升起。才剛這樣卻又不這樣。所以說我這個法印是爲了利益世間才說的。在所遊歷的地方不要胡亂宣傳。橫著拄著枴杖說：『佛滅度后二千二百單六年（時間待考）。沙門行鞏如今在苕霅的盡頭，在鼓鐘清越的地方顯示這個法印，絲毫沒有虛妄。』 拄著枴杖說：『謹告諸位。』 上堂：山中寂靜，蜜蜂忙於採花，腿上沾滿花粉；林中空曠，竹筍破土而出，筍殼鮮嫩。靠著欄桿不知不覺入了迷，又被黃鸝的叫聲喚醒。 思溪禪師這樣說：『該打六十拄杖。』 為什麼呢？因為他不應該隨聲逐色。 上堂：水鄉水面寬闊，土地潮濕。六月的蚊子像鐵一樣堅硬。半夜起來笑個不停。煩惱不止做什麼呢？床頭一把扇子，無緣無故又被打斷了。 上堂：三家村裡牛搖動尾巴，搖拂塵和這個相差多少？扔掉拂塵。應該從輕發落罪犯，增長智慧。 上堂：雪峰禪師滾動圓球，禾山禪師敲打鼓，秘魔金剛手持寶叉，道吾禪師跳舞。一切賢聖都以無為法而有差別。』喝一聲，下座。 在室內開示：整個大地就是一個金剛正體，向哪裡安放呢？ 問上座：『芭蕉聽到雷聲而抽芽，請問是有情還是無情？南屏山下壁立三關，透不過去的人一錯百錯，透得過去的人千難萬難。』 忽然有個不服氣的人出來說：『既然透得過，為什麼還難呢？』 走開。明天來和你仔細相看。 又問僧人：『如何是你自己？』 僧人想要回答，禪師便把他推開。 舉黃龍慧南禪師拜見慈明楚圓禪師的因緣。頌曰：錯錯。戲海的驪龍，衝向雲霄的遼東鶴。老慈明，不要執著。笑容里重重露出栓索。佛手一展日月昏暗，大江從此風濤險惡。 嘉興府天寧冰谷衍禪師 上堂：北風多麼蕭瑟，吹打著巖石下人們的衣服。家業荒廢已久，遊子為何還不歸來？人生百年。
【English Translation】 English version Drooping hands in the dusty world of thousands. The sun rises on the peak. Just like this, yet not like this. Therefore, I say that this Dharma seal is spoken for the benefit of the world. Do not recklessly propagate it wherever you travel. Holding the staff horizontally, he said: 'Two thousand two hundred and six years (year to be verified) after the Buddha's Parinirvana. The monk Xinggong now displays this seal at the end of Tiaozha, in a place where the sound of drums and bells is clear, without the slightest falsehood.' He struck the staff and said: 'Respectfully announce.' Ascending the hall: The mountain is quiet, and the bees are busy collecting flowers, their legs covered with pollen; the forest is empty, and the bamboo shoots emerge from the soil, their sheaths fresh and tender. Leaning on the railing, I unknowingly became entranced, and was awakened by the song of the oriole. Zen Master Sixi said: 'Deserves sixty blows of the staff.' Why? Because he should not follow sounds and chase after appearances. Ascending the hall: The water village has wide waters and damp land. The mosquitoes in June are as hard as iron. Getting up in the middle of the night, laughing incessantly. What to do with endless troubles? A fan at the head of the bed, broken again for no reason. Ascending the hall: In the village of three families, the cow wags its tail. How much difference is there between waving a whisk and this? Throwing away the whisk. Should be lenient with prisoners and increase wisdom. Ascending the hall: Zen Master Xuefeng rolls a ball, Zen Master Heshan beats a drum, Vajrapani (Secret Demon) holds a treasure fork, Zen Master Daowu dances. All sages and saints have differences through non-action (Wuwei).』 Shouting once, he descended from the seat. Giving instructions in the room: The entire earth is a Vajra essence, where should it be placed? Asking the senior monk: 'The banana tree sprouts upon hearing thunder, is it sentient or insentient? There are three barriers standing tall under Mount Nanping. Those who cannot pass through make a hundred mistakes, those who can pass through face a thousand difficulties.' Suddenly, someone who was not convinced came out and said: 'Since one can pass through, why is it still difficult?' Go away. Come tomorrow and I will look at it carefully with you. He also questioned a monk: 'What is your self?' As the monk was about to answer, the Zen master pushed him away. He cited the story of Zen Master Huanglong Huinan meeting Zen Master Ciming Chuyuan. A verse says: Wrong, wrong. The black dragon playing in the sea, the Liaodong crane soaring into the sky. Old Ciming, do not be attached. Hidden in the smile are layers of shackles. The Buddha's hand unfolds, the sun and moon darken, and the great river becomes turbulent from then on. Zen Master Binggu Yan of Tianning Temple in Jiaxing Prefecture Ascending the hall: How bleak is the north wind, blowing on the clothes of people under the rocks. The family business has been desolate for a long time, why haven't the wanderers returned? Life is a hundred years.
豈長保。昨日少年今已老。翻憶寒山子。十年歸不得。忘卻來時道。上堂。劫石可消恩情難斷。拍膝一下。蒿冢青松下。年年掛紙錢。上堂。冷風疏雨做新年。寂寞寒冰古澗邊。暖合地爐煨榾柮。送窮不用更燒錢。聖節上堂。心王安。六國通。天地闊。車書同。風從虎雲從龍。深惟海高惟嵩。萬靈無處參化工。但知一氣復鴻蒙。擊拂子。
蘇州虎丘云耕靖禪師
上堂。我若不說破。恐汝不回頭。我若說破。又恐諸人日後罵我去。上堂。山僧若真正舉揚。河步亭無汝著腳分。且抑下威光。隨汝根器。未說超宗異目。若知得虎丘山高一百三十尺舍利塔是隋朝建立。也許汝有個入處。甘心下劣又爭怪得老僧。上堂。龍門無宿客。個個無退步底道理。矮疏山三千里外賣布單。跛雲門被拶腳折。汝輩只管悠悠過日。浴佛上堂。我觀如來。前際不來。后際不去。今亦不住。且道大殿里香湯沐浴個什麼。若也會得。手中杓子拈放自由。其或未然。明年今日依舊胡潑亂潑。上堂。冷如冰霜細如米末。水不能漂火不能熱。王母晝下云旗翻。子規夜啼山竹裂。上堂。古人道依經解義三世佛冤。離經一字還同魔說。依與離既不可得。畢竟如何。卓拄杖。漁人只看絲綸上。不見蘆華對蓼紅。上堂。拈拄杖。云巖看山玩水。拄杖子亦
【現代漢語翻譯】 現代漢語譯本 豈能長久保持？昨日還是少年，今日已經老去。反過來回憶寒山子（唐代詩僧），已經十年無法返回故鄉，忘記了來時的道路。上堂。（禪宗用語，指禪師升座說法）劫石（極言時間之長）可以消磨，恩情難以斷絕。拍膝一下。荒涼的墳墓，青翠的松樹下，年年有人來掛紙錢。上堂。寒冷的風，稀疏的雨，構成了新年景象，寂寞的寒冰在古老的山澗邊。溫暖的地爐里煨著木柴，送走窮神不用再燒錢。聖節上堂。心王（指人的本心）安定，六國（泛指天下）暢通，天地廣闊，車軌統一，文字相同。風跟隨虎，云跟隨龍。深刻地思考，海是最高的，山也是最高的。萬物都無法參與大自然的創造，只知道一切都回歸到最初的混沌狀態。擊拂子（禪宗用具）。
蘇州虎丘云耕靖禪師
上堂。我如果不說破，恐怕你們不會回頭。我如果說破，又恐怕你們日後罵我。上堂。山僧如果真正地舉揚（弘揚佛法），河步亭（地名）沒有你們站腳的地方。姑且壓低我的威光，順應你們的根器。不說超宗異目（超越一般宗派的見解），如果知道虎丘山高一百三十尺的舍利塔是隋朝（581年-618年）建立的，也許你們有個入門的地方。甘心處於下等，又怎麼能怪老僧呢？上堂。龍門沒有留宿的客人，個個都有不退步的道理。矮疏山（人名）在三千里外賣布單，跛雲門（人名）被拶（逼迫）得腳折斷。你們只管悠悠度日。浴佛上堂。我觀察如來，前一際（過去）不來，后一際（未來）不去，現在也不停留。那麼大殿里用香湯沐浴的是什麼呢？如果也會得，手中杓子拿放自如。如果還不會，明年今日依舊胡潑亂潑。上堂。冷得像冰霜，細得像米末，水不能漂浮，火不能加熱。王母（神話人物，西王母）白天降臨，云旗翻捲，子規（鳥名，杜鵑）夜晚啼叫，山竹斷裂。上堂。古人說，依據經書解釋義理，三世佛（過去、現在、未來佛）都喊冤；離開經書一個字，就如同魔說。依據和離開都不可得，到底該怎麼辦？卓拄杖（禪宗用具）。漁人只看絲綸（釣魚線）上，不見蘆花對著蓼紅。上堂。拈拄杖。云巖（人名）看山玩水，拄杖子也（語氣詞）
【English Translation】 English version How can it be preserved forever? Yesterday's youth is today's old age. Recalling Hanshanzi (Tang Dynasty poet-monk), he has been unable to return home for ten years, forgetting the way he came. Ascending the hall. (Zen term, referring to the Zen master ascending the seat to preach) Kalpa stones (extremely long time) can be worn away, but affection is difficult to sever. Clapping the knee once. Desolate tombs, under green pine trees, paper money is hung every year. Ascending the hall. Cold wind and sparse rain make up the New Year's scene, lonely ice on the ancient mountain stream. Warm stove warming firewood, sending away the poor god without burning more money. Ascending the hall on the Holy Festival. The mind-king (referring to one's own mind) is at peace, the six kingdoms (referring to the world) are open, heaven and earth are vast, the tracks are unified, and the writing is the same. The wind follows the tiger, and the clouds follow the dragon. Thinking deeply, the sea is the highest, and the mountain is also the highest. All things cannot participate in the creation of nature, only knowing that everything returns to the original state of chaos. Striking the whisk (Zen tool).
Zen Master Yun Geng Jing of Tiger Hill, Suzhou
Ascending the hall. If I don't say it, I'm afraid you won't turn back. If I say it, I'm afraid you will scold me in the future. Ascending the hall. If the mountain monk truly promotes (the Dharma), there is no place for you to stand in Hebuting (place name). Let me lower my majesty and follow your aptitude. Not to mention surpassing the sect with different eyes (views beyond ordinary sects), if you know that the stupa of Tiger Hill, which is one hundred and thirty feet high, was built in the Sui Dynasty (581-618 AD), maybe you have a place to enter. Willingly being inferior, how can you blame the old monk? Ascending the hall. Longmen has no overnight guests, everyone has the principle of not retreating. Dwarf Shushan (person's name) sells cloth sheets three thousand miles away, and lame Yunmen (person's name) was forced to break his foot. You just pass the days leisurely. Ascending the hall for bathing the Buddha. I observe the Tathagata, the previous moment (past) does not come, the next moment (future) does not go, and the present does not stay. Then what is being bathed in the fragrant soup in the main hall? If you understand it, you can freely pick up and put down the ladle in your hand. If you still don't understand, you will still splash around randomly next year today. Ascending the hall. Cold as ice and frost, fine as rice flour, water cannot float, fire cannot heat. The Queen Mother (mythological figure, Queen Mother of the West) descends during the day, the cloud flags roll, the cuckoo (bird name, cuckoo) cries at night, and the mountain bamboo breaks. Ascending the hall. The ancients said that interpreting the meaning according to the scriptures makes the Buddhas of the three worlds (past, present, and future Buddhas) cry out in injustice; leaving the scriptures by one word is like demonic speech. Since relying on and leaving are both unattainable, what should be done? Striking the staff (Zen tool). The fisherman only looks at the fishing line, but does not see the reed flowers facing the red smartweed. Ascending the hall. Picking up the staff. Yunyan (person's name) looks at the mountains and plays in the water, and the staff also (modal particle)
乃看山玩水。云巖渾身病苦。拄杖子亦乃渾身病苦。云巖脫體輕安。拄杖子亦乃脫體輕安。卓拄杖。擘開華岳易。除卻愛憎難。
云巢巖禪師法嗣
蘇州萬壽訥堂辯禪師
上堂。釋迦老子降誕王宮。好個初生孩子。不妨令人疑著。及乎道天上天下唯吾獨尊。敗闕了也。後來冷地羞慚四十九年。三百餘會救搭也救搭不來。收拾也收拾不上。諸仁者要見釋迦老子敗闕處么。是非只爲多開口。煩惱皆因強出頭。上堂。你也在者里。我也在者里。人天交接兩得相見。時清休唱太平歌。一貫文糴三斗半米。二貫五百文買一個大絹。好諸禪德。雖然如此。廚中有剩飯。路上有饑人。上堂。舉僧問古德萬境來侵時如何。德曰坐卻著。古德有障斷狂瀾底手段。未免勞心費力。或有人問金山萬境來侵時如何。只向他道。我既無心於萬物。何妨萬物常圍繞。上堂。我若與你說破。將后必須罵我。我若不與你說破。又恐你因循蹉過。忽有個漢出來道長老話墮了也。只向他道。老僧罪過。悼云巢和尚偈曰。人傳師死已多時。我獨躊躕未決疑。既是巢空云又散。春深猶有子規啼。寄鐵鞭和尚偈曰。思量四句寄承天。湊得完全缺半邊。頌又不成詩不是。如何拈出向人前。寄無準和尚偈曰。鱉與猿交割不開。兄呼弟應似忘懷。及乎
【現代漢語翻譯】 現代漢語譯本 於是（他）觀賞山水。云巖（一位禪師）全身病痛，拄杖也好像全身病痛。云巖解脫身體，感到輕鬆安適，拄杖也好像解脫身體，感到輕鬆安適。放下拄杖。（好比）劈開華山容易，去除愛憎之心卻很難。
云巢巖禪師的法嗣
蘇州萬壽訥堂辯禪師
上堂開示：釋迦老子（釋迦牟尼佛）降生在王宮，真是個好樣的初生嬰兒，卻難免讓人心生疑惑。等到他說出『天上天下，唯我獨尊』，就徹底失敗了。後來在寂寞中羞愧了四十九年，三百多次法會想要補救也補救不回來，想要收拾也收拾不上。各位仁者，想看看釋迦老子失敗的地方嗎？（那就是）是非只因爲多開口，煩惱皆因強出頭。上堂開示：你也在這個地方，我也在這個地方，人與天相互交往，彼此相見。太平盛世就不要再唱太平歌了，（現在是）一貫錢只能買到三斗半米，二貫五百文才能買到一件大絹。各位禪德，即便如此，廚房裡還有剩餘的飯菜，路上還有飢餓的人。 上堂開示：舉例說，有僧人問古德（古代的得道高僧）：『萬境來侵時如何？』（當外界的各種境界侵擾時該怎麼辦？）古德回答說：『坐卻著。』（只管坐著就是了。）古德有阻擋狂瀾的手段，但未免勞心費力。如果有人問金山（指金山寺的禪師）：『萬境來侵時如何？』（當外界的各種境界侵擾時該怎麼辦？）只管對他說：『我既無心於萬物，何妨萬物常圍繞。』（既然我對萬物沒有執著，又何妨萬物圍繞著我呢？） 上堂開示：我如果與你們說破，將來必定要被你們責罵；我如果不與你們說破，又恐怕你們因此因循蹉過。忽然有個人出來說：『長老（您）說的話落入窠臼了！』只管對他說：『老僧罪過。』 悼念云巢和尚的偈語說：人們都說老師去世已經很久了，唯獨我還在猶豫，無法確定。既然云巢已經空了，云也散了，即使是暮春時節，也還有杜鵑在啼叫。 寄給鐵鞭和尚的偈語說：思量了四句偈語寄給承天寺，湊得完整卻又缺了半邊。說是頌不像頌，說是詩又不是詩，要如何拿出來示人呢？ 寄給無準和尚的偈語說：鱉與猿交割不開，兄弟互相呼應，好像忘記了彼此的存在。等到……
【English Translation】 English version Then (he) enjoyed the mountains and rivers. Yunyan (a Chan master) was full of illness and suffering, and his staff also seemed to be full of illness and suffering. Yunyan felt light and at ease after shedding his body, and his staff also seemed to feel light and at ease after shedding its body. Put down the staff. (It's like) splitting Mount Hua is easy, but removing the heart of love and hatred is difficult.
Successor of Chan Master Yunchao Yan
Chan Master Natang Bian of Wanshou Temple in Suzhou
Ascending the hall for instruction: Shakya Laozi (Shakyamuni Buddha) was born in the royal palace, truly a good newborn baby, but inevitably causing people to have doubts. When he said, 'Above the heavens and below the heavens, I alone am the honored one,' he completely failed. Later, he felt ashamed in solitude for forty-nine years, and more than three hundred Dharma assemblies could not remedy it, nor could they clean it up. All of you, benevolent ones, want to see where Shakya Laozi failed? (That is) Right and wrong are only because of too much talking, and troubles all arise from forcefully sticking one's head out. Ascending the hall for instruction: You are also here, and I am also here. Humans and gods interact and see each other. In a peaceful and prosperous era, don't sing songs of peace anymore. (Now it is) One string of cash can only buy three and a half dou of rice, and two strings and five hundred cash can only buy a large piece of silk. Good Chan practitioners, even so, there is leftover food in the kitchen, and there are hungry people on the road. Ascending the hall for instruction: For example, a monk asked an ancient worthy (an ancient enlightened high monk): 'What to do when myriad realms invade?' The ancient worthy replied: 'Just sit.' The ancient worthy had the means to block the raging waves, but it inevitably took effort and energy. If someone asks Jinshan (referring to the Chan master of Jinshan Temple): 'What to do when myriad realms invade?' Just tell him: 'Since I have no attachment to the myriad things, why should I mind the myriad things surrounding me?' Ascending the hall for instruction: If I explain it to you, I will surely be scolded by you in the future; if I don't explain it to you, I am afraid you will delay and miss the opportunity. Suddenly someone comes out and says: 'Elder (you) have fallen into clichés!' Just tell him: 'This old monk is guilty.' The verse mourning the late Venerable Yunchao says: People say that the teacher has been dead for a long time, but I alone am still hesitant and uncertain. Since the cloud nest is empty and the clouds have dispersed, even in late spring, there are still cuckoos singing. The verse sent to Venerable Tiebian says: After thinking about the four-line verse to send to Chengtian Temple, it is complete but half is missing. It's not like a hymn, and it's not like a poem, how can I show it to others? The verse sent to Venerable Wuzhun says: The turtle and the ape cannot be separated, and the brothers respond to each other as if they have forgotten each other's existence. Until...
說到誵訛處。又卻心肝不帶來。
蘇州虎丘清溪義禪師
送僧偈曰。臺山萬疊入眉青。途路同行各奔程。清曉雞啼茅店月。是誰先起喚師兄。
華藏通禪師法嗣
杭州徑山虛舟普度禪師
維揚江都人。姓史氏。稍長無處俗意。母識其志俾依郡之天寧出家。會與畢將軍舟遇共語。大奇之曰。此兒短小精悍。音吐如鐘。他日法門爪牙也。攜歸武林從東堂院祖信受業。師奮志參方。初見鐵牛印于靈隱。已而江東西湖南北悉遍歷焉。時無礙唱道饒州薦福。師特往叩。入室次礙問不與萬法為侶者是甚麼人。師曰金香爐下鐵崑崙。礙曰將謂者矮子有長處。師曲躬作禮曰謝和尚證明。天童晦巖光大慈石巖璉虎丘石室迪一見皆器異。淳祐初制府趙信庵以金陵半山請師出世。次遷潤之金山潭之鹿苑撫之疏山蘇之承天。景定間太傅賈魏公奏補中天竺。復請旨升靈隱。至元丁丑詔住徑山。上堂。邪人說正法。正法悉皆邪。正人說邪法。邪法悉皆正。卓拄杖一下。邪耶正耶。又卓一下。說耶不說耶。曏者里揀辨得出。黃金為屋未為貴。玉食錦衣何足榮。上堂。萬法是心光。諸緣惟性曉。本無迷悟人。只要今日了。既無迷悟了個什麼。卓拄杖一下。千言萬語無人會。又逐流鶯過短墻。上堂。舉雲門和尚示眾曰。汝
{ "translations": [ "現代漢語譯本", "說到誵訛處，又哪裡能把心肝帶過來呢？", "", "蘇州虎丘清溪義禪師", "", "送僧偈說：臺山萬重山巒映入眉間，行路之人各自奔向自己的路程。清晨雞鳴，茅店沐浴在月光下，是誰先起身呼喚師兄呢？", "", "華藏通禪師的法嗣", "", "杭州徑山虛舟普度禪師", "", "是揚州江都人，姓史。稍稍長大后沒有世俗的想法。他的母親瞭解他的志向，讓他到郡里的天寧寺出家。曾與畢將軍在船上相遇交談，畢將軍非常驚奇地說：『這孩子身材矮小卻精明強悍，說話的聲音像鐘一樣洪亮，將來必定是佛門中的棟樑之才。』於是帶他回到武林，跟隨東堂院祖信學習。禪師奮發圖強，四處參訪。最初在靈隱寺拜見鐵牛印禪師，之後又遊歷了江東、江西、湖南、湖北等地。當時無礙禪師在饒州薦福寺宣講佛法，禪師特地前去請教。入室請教時，無礙禪師問道：『不與萬法為伴的是什麼人？』禪師回答說：『金香爐下的鐵崑崙。』無礙禪師說：『我以為這矮個子有什麼長處呢。』禪師彎腰作揖說：『感謝和尚的證明。』天童晦巖光、大慈石巖璉、虎丘石室迪一見到他，都認為他與衆不同。淳祐（1241-1252）初年，制府趙信庵用金陵半山寺邀請禪師出世弘法。之後又遷往潤州的金山寺、潭州的鹿苑寺、撫州的疏山寺、蘇州的承天寺。景定（1260-1264）年間，太傅賈似道上奏朝廷，補任禪師為中天竺寺住持。又請旨升任靈隱寺住持。至元丁丑年，朝廷下詔讓禪師住持徑山寺。上堂說法時說：『邪人說正法，正法全部變成邪法；正人說邪法，邪法全部變成正法。』說完，用拄杖敲了一下。『是邪是正呢？』又敲了一下。『是說還是不說呢？』如果能在這裡分辨得出來，那麼即使是黃金做的屋子也不算貴重，山珍海味、綾羅綢緞又算得了什麼呢？』上堂說法時說：『萬法是心的光明，各種因緣唯有自性才能明白。本來就沒有迷惑和覺悟的人，只要今天明白了就行了。』既然沒有迷惑和覺悟，那麼覺悟的是什麼呢？』說完，用拄杖敲了一下。『千言萬語沒有人能領會，又隨著流鶯飛過矮墻。』上堂說法時說：舉雲門和尚開示大眾說：『你們……』", "" ], "english_translations": [ "English version", "Speaking of errors, how can one bring the heart and liver along?", "", "Zen Master Qingxi Yi of Tiger Hill, Suzhou", "", "A verse for sending off a monk: The myriad layers of Mount Tai enter the green of the eyebrows. Travelers on the road each rush to their own journey. At dawn, the rooster crows, the thatched hut is bathed in moonlight. Who is the first to rise and call out, 'Elder Brother'?", "", "Successor of Zen Master Huazang Tong", "", "Zen Master Xuzhou Pudu of Jingshan Mountain, Hangzhou", "", "Was a native of Jiangdu, Yangzhou, with the surname Shi. Growing up, he had no worldly desires. His mother, recognizing his aspirations, allowed him to become a monk at Tianning Temple in the prefecture. He once met General Bi on a boat and spoke with him. The general was greatly surprised, saying, 'This child is short but spirited and capable, his voice is like a bell. In the future, he will surely be a pillar of the Dharma.' He brought him back to Wulin and had him study under Zuxin of the East Hall Courtyard. The Zen Master was determined to seek enlightenment and traveled everywhere. He first met Zen Master Tieniu Yin at Lingyin Temple, and then traveled throughout Jiangxi, Hunan, and Hubei. At that time, Zen Master Wu'ai was preaching at Jianfu Temple in Raozhou, and the Zen Master went specifically to consult him. During a private interview, Wu'ai asked, 'Who is it that does not associate with the myriad dharmas?' The Zen Master replied, 'The iron Kunlun under the golden incense burner.' Wu'ai said, 'I thought this short fellow had some merit.' The Zen Master bowed and said, 'Thank you, Venerable, for your confirmation.' Huiyan Guang of Tiantong, Shiyan Lian of Daci, and Shishi Di of Tiger Hill all recognized his extraordinary qualities. In the early years of Chunyou (1241-1252), Zhao Xin'an, the prefectural governor, invited the Zen Master to emerge into the world at Banshan Temple in Jinling. Later, he moved to Jinshan Temple in Runzhou, Luyuan Temple in Tanzhou, Shushan Temple in Fuzhou, and Chengtian Temple in Suzhou. During the Jingding period (1260-1264), Grand Tutor Jia Sidao奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏 ], "english_translations": [ "", "Speaking of errors, how can one bring the heart and liver along?", "", "Zen Master Qingxi Yi of Tiger Hill, Suzhou", "", "A verse for sending off a monk: The myriad layers of Mount Tai enter the green of the eyebrows. Travelers on the road each rush to their own journey. At dawn, the rooster crows, the thatched hut is bathed in moonlight. Who is the first to rise and call out, 'Elder Brother'?", "", "Successor of Zen Master Huazang Tong", "", "Zen Master Xuzhou Pudu of Jingshan Mountain, Hangzhou", "", "Was a native of Jiangdu, Yangzhou, with the surname Shi. Growing up, he had no worldly desires. His mother, recognizing his aspirations, allowed him to become a monk at Tianning Temple in the prefecture. He once met General Bi on a boat and spoke with him. The general was greatly surprised, saying, 'This child is short but spirited and capable, his voice is like a bell. In the future, he will surely be a pillar of the Dharma.' He brought him back to Wulin and had him study under Zuxin of the East Hall Courtyard. The Zen Master was determined to seek enlightenment and traveled everywhere. He first met Zen Master Tieniu Yin (Iron Bull Seal) at Lingyin Temple, and then traveled throughout Jiangxi, Hunan, and Hubei. At that time, Zen Master Wu'ai was preaching at Jianfu Temple in Raozhou, and the Zen Master went specifically to consult him. During a private interview, Wu'ai asked, 'Who is it that does not associate with the myriad dharmas?' The Zen Master replied, 'The iron Kunlun under the golden incense burner.' Wu'ai said, 'I thought this short fellow had some merit.' The Zen Master bowed and said, 'Thank you, Venerable, for your confirmation.' Huiyan Guang of Tiantong, Shiyan Lian of Daci, and Shishi Di of Tiger Hill all recognized his extraordinary qualities. In the early years of Chunyou (1241-1252), Zhao Xin'an, the prefectural governor, invited the Zen Master to emerge into the world at Banshan Temple in Jinling. Later, he moved to Jinshan Temple in Runzhou, Luyuan Temple in Tanzhou, Shushan Temple in Fuzhou, and Chengtian Temple in Suzhou. During the Jingding period (1260-1264), Grand Tutor Jia Sidao recommended the Zen Master to be appointed as the abbot of Zhongtianzhu Temple. He was then promoted to abbot of Lingyin Temple by imperial decree. In the Dingchou year of Zhiyuan, the imperial court ordered the Zen Master to reside at Jingshan Temple. During a Dharma talk, he said, 'When a heretic speaks the true Dharma, all the true Dharma becomes heretical. When a true person speaks the heretical Dharma, all the heretical Dharma becomes true.' He struck the staff once. 'Is it heretical or true?' He struck it again. 'Is it spoken or unspoken?' If one can discern this, then even a house made of gold is not valuable, and delicacies and fine clothes are not worth boasting about.' During a Dharma talk, he said, 'The myriad dharmas are the light of the mind, and all conditions are understood only by the self-nature. Originally, there are no people who are deluded or enlightened, one only needs to understand today.' Since there is no delusion or enlightenment, what is it that is being enlightened?' He struck the staff once. 'A thousand words and ten thousand phrases, no one can understand, and then they follow the oriole over the low wall.' During a Dharma talk, he said, 'He quoted Zen Master Yunmen's instruction to the assembly, saying, 'You...'" ] }
等諸人在此過夏。山僧深不欲向你道惜取眉毛好。師曰。雲門靈龜曳尾。拂跡跡生。靈隱即不然。汝等諸人在此過夏。山僧直截向你道。口是禍門。上堂。舉臨濟和尚道。有一人論劫在途中不離家舍。有一人離家舍不在途中。那個合受人天供養。師頌曰。兔馬有角。牛羊無角。寸毫尺厘天地寥廓。潘閬倒騎驢。攧殺黃番綽。師住徑山值火余。志圖恢復將有緒。俄示微疾。索筆大書曰。八十二年駕無底船。踏翻歸去。明月一天。擲筆而逝。時四月二十四日也。全身塔寺東十里罘罳塢之陽。
凈慈道禪師法嗣
蘇州萬壽高峰岳禪師
贊初祖偈曰。開旗展陣入梁邦。未睹天顏早已降。縱有神通難展款。翩翩一葦渡長江。
雪竇謙禪師法嗣
蘇州承天覺庵夢真禪師
宣州人。八歲為僧。十九受具。二十行腳。見尊宿七八員不能了決。慕無準道風遂登徑山叩見。每到室中戰怖。話頭也不記得。自此不去入室。晝夜只是坐禪。一日廊下行聞火板鳴有省。私自歡喜知得本命元辰落處。於是入室。準問你是吃粥吃飯僧參禪學道僧。師抗聲曰吃粥吃飯僧。準曰更須飽吃始得。師曰謝和尚供養。自此只是看狗子無佛性話。無入作處。乃過雪竇見大歇。歇問作么生是生死底事。師曰眉毛安眼上。歇曰眉
【現代漢語翻譯】 現代漢語譯本 等你們這些人在這裡過夏天。山僧我深深地不想對你們說要愛惜眉毛這樣的話。靈隱禪師說：『雲門（Yunmen）的靈龜拖著尾巴。』拂過的痕跡依然存在。靈隱我卻不是這樣。你們這些人在這裡過夏天。山僧我直截了當地對你們說：『口是禍患之門。』 上堂說法。舉臨濟（Linji）和尚的話說：『有一個人歷經無數劫都在途中，卻沒有離開家舍。有一個人離開了家舍，卻不在途中。哪一個才應該接受人天供養呢？』禪師作頌說：『兔和馬有角，牛和羊沒有角。一寸一毫，天地寥廓。潘閬（Pan Lang）倒騎著驢，摔死了黃番綽（Huang Fan Chuo）。』 禪師住在徑山（Jingshan），經歷了火災之後，立志恢復寺廟，事情將要有頭緒的時候，忽然示現輕微的疾病。拿起筆來，大書道：『八十二年駕著無底之船，踏翻歸去，明月照耀著整個天空。』然後擲筆而逝。時間是四月二十四日。全身塔在寺廟東邊十里的罘罳（Fu Si）塢的南面。
凈慈道（Jingci Dao）禪師的法嗣
蘇州萬壽高峰岳（Suzhou Wanshou Gaofeng Yue）禪師
讚頌初祖的偈子說：『開旗展陣進入梁國，還沒見到天子的容顏就已經降伏。縱然有神通也難以施展款待，輕飄飄地用一葦渡過長江。』
雪竇謙（Xuedou Qian）禪師的法嗣
蘇州承天覺庵夢真（Suzhou Chengtian Jue'an Mengzhen）禪師
是宣州（Xuanzhou）人。八歲出家為僧，十九歲受具足戒，二十歲開始行腳。拜見了七八位尊宿都不能了決疑問。仰慕無準（Wuzhun）的道風，於是登上徑山（Jingshan）去拜見他。每次進入方丈室都戰戰兢兢，連話頭也記不起來。從此以後不再進入方丈室，日夜只是坐禪。有一天在廊下行走，聽到火板的聲音，有所領悟。私下裡歡喜，知道自己的本命元辰落在何處。於是進入方丈室。無準（Wuzhun）問：『你是吃粥吃飯的僧人，還是參禪學道的僧人？』禪師高聲回答說：『是吃粥吃飯的僧人。』無準（Wuzhun）說：『更需要吃飽才行。』禪師說：『感謝和尚的供養。』從此以後只是參看『狗子無佛性』的話頭，沒有入處。於是去雪竇（Xuedou）拜見大歇（Daxie）。大歇（Daxie）問：『怎麼是生死的事情？』禪師說：『眉毛安在眼睛上。』大歇（Daxie）說：『眉
【English Translation】 English version Waiting for you all to spend the summer here. I, a mountain monk, deeply do not want to tell you to cherish your eyebrows. Master Lingyin said, 'Yunmen's (雲門) spiritual turtle drags its tail.' The traces of sweeping remain. I, Lingyin, am not like that. Waiting for you all to spend the summer here. I, a mountain monk, tell you directly, 'The mouth is the gate of misfortune.' Ascending the hall to preach. Quoting the words of Linji (臨濟) the venerable monk: 'There is a person who has been on the road for countless kalpas, but has not left his home. There is a person who has left his home, but is not on the road. Which one should receive the offerings of humans and gods?' The Chan master composed a verse saying: 'Rabbits and horses have horns, cattle and sheep have no horns. An inch, a hair, the universe is vast. Pan Lang (潘閬) rides a donkey upside down, killing Huang Fan Chuo (黃番綽) by falling.' The Chan master lived in Jingshan (徑山), after experiencing a fire, determined to restore the temple, and when things were about to be in order, he suddenly showed a slight illness. He picked up a pen and wrote in large characters: 'For eighty-two years, I have been sailing a bottomless boat, overturning and returning, the bright moon shining over the entire sky.' Then he threw the pen and passed away. The time was the twenty-fourth day of the fourth month. The whole body pagoda is located on the south side of Fu Si (罘罳) Dock, ten miles east of the temple.
Successor of Chan Master Jingci Dao (淨慈道)
Chan Master Suzhou Wanshou Gaofeng Yue (蘇州萬壽高峰岳)
A verse praising the first ancestor says: 'Opening flags and deploying formations to enter the Liang kingdom, before seeing the face of the emperor, they were already subdued. Even with supernatural powers, it is difficult to show hospitality, lightly crossing the Yangtze River with a reed.'
Successor of Chan Master Xuedou Qian (雪竇謙)
Chan Master Suzhou Chengtian Jue'an Mengzhen (蘇州承天覺庵夢真)
He was a native of Xuanzhou (宣州). He became a monk at the age of eight, received full ordination at the age of nineteen, and began traveling at the age of twenty. He visited seven or eight venerable monks but could not resolve his doubts. Admiring the style of Wuzhun (無準), he ascended Jingshan (徑山) to visit him. Every time he entered the abbot's room, he trembled with fear, and could not even remember the topic of conversation. From then on, he no longer entered the abbot's room, but only practiced meditation day and night. One day, while walking in the corridor, he heard the sound of the fire board and had an epiphany. He was secretly delighted, knowing where his original destiny was located. So he entered the abbot's room. Wuzhun (無準) asked, 'Are you a monk who eats porridge and rice, or a monk who practices Chan and studies the Way?' The Chan master replied loudly, 'I am a monk who eats porridge and rice.' Wuzhun (無準) said, 'You need to eat more to be full.' The Chan master said, 'Thank you for the venerable monk's offering.' From then on, he only contemplated the topic of 'the dog has no Buddha-nature', without any entry point. So he went to Xuedou (雪竇) to visit Daxie (大歇). Daxie (大歇) asked, 'What is the matter of birth and death?' The Chan master said, 'Eyebrows are placed on the eyes.' Daxie (大歇) said, 'Eye
毛因甚安眼上。師曰說著令人轉不堪。歇又問汝甚處來。師曰徑山來。歇曰火後事作么生。師曰五峰依舊插天高。歇曰那事還曾壞么。師叉手向前曰幸喜不曾動著。遂掛搭歸堂。師自知未穩。心下常熱哄哄地。一夜更深舉首見琉璃燈。豁然大悟。從前所得一時冰消瓦解。次日入室。歇舉如何是佛三腳驢子弄蹄行。聲未絕。師曰。一任𨁝跳。歇曰甚處與楊岐相見。師曰當面蹉過。復執侍。久之開法永慶。遷連雲。升何山。至承天。上堂。將心學佛攝入魔宮。擬心參禪墮在陰界。直饒嫌佛不肯做。被拄杖子穿過髑髏。若恁么看來。直是無用心處。卓拄杖。攜取詩書歸舊隱。野華啼鳥一般春。上堂。庭前翠竹青青。砌下黃華鬱鬱。喚作真如體又是般若用。喚作般若用又是真如體。忽有個出來道。我見從上佛祖說了萬千體用。不似承天者樣蹊蹺。莫是智過佛祖耶。杜撰臆說耶。卓拄杖。好向暮天沙上望。西風驚起雁行斜。上堂。舉韶國師曰。通玄峰頂不是人間。心外無法滿目青山。師召大眾。韶國師好個頌子。只是打成兩橛。承天亦有個頌。雙峨峰頂上是青天。夜半捉烏雞。伸手不見掌。喝一喝。上堂。三伏熱不似人心熱。行路險不似人心險。萬斛清風碧玉盤。不知誰共倚闌干。忽有個出來道長老正恁么時如何是祖師西來意。
【現代漢語翻譯】 現代漢語譯本 毛因甚安眼上。師曰：『說著令人轉不堪。』歇又問：『汝甚處來？』師曰：『徑山來。』歇曰：『火後事作么生？』師曰：『五峰依舊插天高。』歇曰：『那事還曾壞么？』師叉手向前曰：『幸喜不曾動著。』遂掛搭歸堂。師自知未穩。心下常熱哄哄地。一夜更深，舉首見琉璃燈，豁然大悟。從前所得一時冰消瓦解。次日入室。歇舉：『如何是佛？』師曰：『三腳驢子弄蹄行。』聲未絕。師曰：『一任𨁝跳。』歇曰：『甚處與楊岐相見？』師曰：『當面蹉過。』復執侍。久之開法永慶，遷連雲，升何山，至承天。上堂：『將心學佛，攝入魔宮；擬心參禪，墮在陰界。直饒嫌佛不肯做，被拄杖子穿過髑髏。若恁么看來，直是無用心處。』卓拄杖：『攜取詩書歸舊隱，野華啼鳥一般春。』上堂：『庭前翠竹青青，砌下黃華鬱鬱。喚作真如體，又是般若用；喚作般若用，又是真如體。忽有個出來道：我見從上佛祖說了萬千體用，不似承天者樣蹊蹺。莫是智過佛祖耶？杜撰臆說耶？』卓拄杖：『好向暮天沙上望，西風驚起雁行斜。』上堂。舉韶國師曰：『通玄峰頂不是人間，心外無法滿目青山。』師召大眾：『韶國師好個頌子，只是打成兩橛。承天亦有個頌：雙峨峰頂上是青天，夜半捉烏雞，伸手不見掌。』喝一喝。上堂：『三伏熱不似人心熱，行路險不似人心險。萬斛清風碧玉盤，不知誰共倚闌干。』忽有個出來道：長老正恁么時如何是祖師西來意？』 毛因甚安的眼睛出了問題。老師說：『說出來更讓人難受。』歇又問：『你從哪裡來？』老師說：『從徑山來。』歇問：『火災之後情況如何？』老師說：『五峰山依舊高聳入雲。』歇問：『那件事可曾損壞？』老師叉手向前說：『幸好沒有觸動。』於是回到自己的房間。老師自知心境未穩，心中常常煩熱。一夜深夜，抬頭看見琉璃燈，忽然大悟，從前所學一時冰消瓦解。第二天入室，歇問：『什麼是佛？』老師說：『三條腿的驢子在跑。』話音未落，老師說：『任它亂跳。』歇問：『在哪裡與楊岐相見？』老師說：『當面錯過。』又繼續侍奉。很久之後在永慶開法，遷到連雲，升到何山，到達承天。上堂開示：『用心去學佛，會被攝入魔宮；試圖用心去參禪，會墮入陰界。即使嫌棄佛而不肯做，也會被拄杖穿過頭顱。如果這樣看來，真是無處用心。』放下拄杖：『帶著詩書回到舊隱，野花啼鳥一樣充滿春意。』上堂開示：『庭前翠竹青青，臺階下黃花茂盛。稱作真如本體，又是般若的作用；稱作般若的作用，又是真如本體。忽然有人出來說：我見從前的佛祖說了萬千種本體和作用，不像承天這樣奇怪。莫非是智慧超過了佛祖？還是胡編亂造？』放下拄杖：『最好向黃昏的沙灘上眺望，西風驚起雁群斜飛。』上堂開示。引用韶國師的話說：『通玄峰頂不是人間，心外無法滿目青山。』老師召集大眾說：『韶國師的偈頌很好，只是被打成兩段。承天也有個偈頌：雙峨峰頂上是青天，半夜捉烏雞，伸手不見掌。』喝一聲。上堂開示：『三伏天的炎熱比不上人心的炎熱，行路的危險比不上人心的危險。萬斛清風像碧玉盤，不知誰與我一同倚靠欄桿。』忽然有人出來問：長老正在這個時候，什麼是祖師西來的真意？』
【English Translation】 English version Mao Yin's eyes were in bad shape. The master said, 'Speaking of it only makes it worse.' Xie then asked, 'Where do you come from?' The master said, 'From Jingshan.' Xie asked, 'What is the situation after the fire?' The master said, 'The Five Peaks still stand tall into the sky.' Xie asked, 'Has that matter been damaged?' The master crossed his hands forward and said, 'Fortunately, it hasn't been touched.' Then he went back to his room. The master knew he was not yet stable, and his heart was often hot and flustered. One night, late at night, he looked up and saw the crystal lamp, and suddenly he had a great enlightenment. All that he had gained before was instantly melted away. The next day, he entered the room. Xie asked, 'What is Buddha?' The master said, 'A three-legged donkey walks with its hooves.' Before the sound died down, the master said, 'Let it jump around as it pleases.' Xie asked, 'Where do you meet Yangqi?' The master said, 'We passed each other face to face.' He continued to serve. After a long time, he opened the Dharma at Yongqing, moved to Lianyungang, ascended to Mount He, and arrived at Chengtian. He gave a lecture: 'Using the mind to study Buddhism will lead you into the palace of demons; trying to use the mind to practice Chan (Zen) will lead you into the realm of darkness. Even if you dislike the Buddha and refuse to become one, you will be pierced through the skull by a staff. If you look at it this way, there is truly no place to use the mind.' He struck the staff: 'Carrying poems and books, I return to my old hermitage, where wild flowers bloom and birds sing, just like spring.' He gave a lecture: 'The green bamboos in front of the courtyard are lush, and the yellow flowers under the steps are fragrant. Calling it the true suchness body is also the function of prajna (wisdom); calling it the function of prajna is also the true suchness body. Suddenly someone comes out and says: I have seen the Buddhas and patriarchs of the past speak of thousands of bodies and functions, but none are as strange as Chengtian's. Could it be that his wisdom surpasses the Buddhas and patriarchs? Or is it just fabrication and conjecture?' He struck the staff: 'It is good to look out over the sandy beach in the evening sky, where the west wind startles the wild geese into a slanting formation.' He gave a lecture. He quoted National Teacher Shao, saying: 'The peak of Tongxuan is not the human world; outside the mind there is no Dharma, and the eyes are full of green mountains.' The master summoned the assembly and said: 'National Teacher Shao's verse is good, but it has been broken into two pieces. Chengtian also has a verse: On the peak of Shuang'e is the blue sky; catching a black chicken in the middle of the night, you can't see your palm when you reach out.' He shouted once. He gave a lecture: 'The heat of the three periods of heat is not as hot as the heat of the human heart; the danger of the road is not as dangerous as the danger of the human heart. Ten thousand bushels of clear wind are like a jade plate; I wonder who is leaning on the railing with me.' Suddenly someone comes out and asks: Elder, at this very moment, what is the meaning of the Patriarch's coming from the West?'
向他道作賊人心虛。舉世尊才生下。一手指天一手指地。周行七步目顧四方曰。天上天下唯吾獨尊。雲門曰。我當時若見。一棒打殺與狗子吃。貴圖天下太平。頌曰。生來自恨錯同條。鐵鑄心肝也合消。還你獨尊三界內。柰何今日又明朝。至元間有賢首宗講主奏請江南兩浙名剎易為華嚴教寺。奉旨南來。抵承天次日師升座。博引華嚴旨要縱橫放肆。剖析諸師論解纖微若指諸掌。講主聞所未聞大沾法益。且謂承天長老尚如是矧杭之鉅剎大宗師耶。因回奏遂寢前旨。
霍山昭禪師
上堂。即心即佛。嘉眉果閬懷裡有狀。非心非佛。筠袁䖍吉頭上插筆。不是心不是佛不是物。漳泉福建頭匾似扇。只可聞名不可見面。
慧巖象潭泳禪師
上堂。舉無著和尚至五臺與老翁喫茶次。翁拈起玻璃盞問曰南方還有者個么。著曰無。翁曰尋常將甚麼喫茶。著無對。師頌曰。五臺凝望思遲遲。白日青天被鬼迷。最苦一般難理會。玻璃盞子喫茶時。
一關溥禪師
舉馬祖令僧問大梅曰和尚見馬大師得個甚麼便住此山。梅曰大師道即心即佛我便曏者里住。頌曰。只將馬祖鉛刀子。裂破漫天鐵網羅。碧沼夜敲荷葉雨。至今貧恨一身多。
臺州國清溪西澤禪師
普說。略曰。參玄上士。行腳高流
【現代漢語翻譯】 現代漢語譯本 向他說道，（這）是做賊的人（才會有）的心虛（表現）。（即使是）舉世尊崇的人（釋迦牟尼）才剛出生（時），一手指天，一手指地，（然後）行走七步，目光環顧四方，說道：『天上天下，唯我獨尊。』雲門（文偃禪師）說：『我當時如果見到（這種情況），一棒打死（他），餵狗吃。』（這）是爲了圖天下太平。（有人）作偈頌說：『（佛）生來就後悔與（凡人）同列，（即使是）鐵鑄的心肝也應該消融。（即使）還你獨尊三界之內，奈何今日（已過）又是明朝。』至元（元朝年號，1264-1294）年間，有賢首宗的講經法師奏請（朝廷），將江南兩浙的名剎改為華嚴教寺。奉旨南來，抵達承天寺的次日，法師升座，廣泛引用華嚴宗的旨要，縱橫發揮，剖析諸位法師的論述和見解，細微之處如同指掌般清晰。講經法師（對此）聞所未聞，大受法益，並且說承天寺的長老尚且如此，更何況杭州的巨剎大宗師呢？因此（他）回奏（朝廷），於是（朝廷）停止了之前的旨意。
霍山昭禪師
上堂（說法）。『即心即佛』，嘉眉（地名）果閬（地名）懷裡有狀（指有相似之處）。『非心非佛』，筠（地名）袁（地名）䖍（地名）吉（地名）頭上插筆（指毫無關聯）。『不是心不是佛不是物』，漳（地名）泉（地名）福建（省名）頭匾似扇（指徒有虛名）。（這些）只可聞名，不可見面。
慧巖象潭泳禪師
上堂（說法）。舉（例）無著和尚到五臺山與老翁喫茶（一事）。老翁拿起玻璃盞問（無著和尚）說：『南方還有這個（玻璃盞）嗎？』無著（回答）說：『沒有。』老翁說：『（你們）平常用什麼喫茶？』無著（無法）回答。禪師（慧巖象潭泳禪師）作偈頌說：『（在）五臺山凝望，思緒遲緩，白日青天（之下）被鬼迷惑。最苦的是一般人難以理解，（用）玻璃盞子喫茶（的道理）。』
一關溥禪師
舉（例）馬祖（道一禪師）命令僧人問大梅（法常禪師）說：『和尚您見馬大師，得到了什麼，便住在此山？』大梅（回答）說：『大師說『即心即佛』，我便向這裡住。』（一關溥禪師）作偈頌說：『只用馬祖（道一禪師）的鉛刀子，裂破漫天的鐵網羅。碧綠的池沼，夜晚敲打荷葉的雨聲，至今（我）貧窮，遺憾一身太多（煩惱）。』
臺州國清溪西澤禪師
普說（對大眾說法）。略曰：參玄的上士，行腳的高僧。
【English Translation】 English version He said to him, '(This) is the guilty conscience (that) thieves (have).' (Even) the world-honored one (Sakyamuni) had just been born (when he) pointed one finger to the sky and one finger to the earth, (then) walked seven steps, looked around in all directions, and said: 'Above the heavens and below the heavens, I alone am the honored one.' Yunmen (Wenyan Chan Master) said: 'If I had seen (this situation) at that time, I would have beaten (him) to death with a stick and fed (him) to the dogs.' (This) is in order to seek peace for the world. (Someone) composed a verse saying: '(The Buddha) was born regretting being in the same category as (mortals), (even) a heart and liver cast in iron should melt away. (Even if) I return you to being the sole honored one within the three realms, what can be done when today (has passed) and tomorrow is another day?' During the Zhiyuan (Yuan Dynasty reign title, 1264-1294) period, a lecturer of the Xianshou School requested (the court) to change the famous monasteries of Jiangnan and Liangzhe into Huayan monasteries. He came south by imperial decree, and on the second day after arriving at Chengtian Temple, the Dharma master ascended the seat, extensively citing the essentials of the Huayan School, expounding freely, analyzing the theories and insights of the various Dharma masters, with subtleties as clear as the palm of his hand. The lecturer (had) never heard of this before, and greatly benefited from the Dharma, and said that the elder of Chengtian Temple is still like this, let alone the great masters of the giant monasteries in Hangzhou? Therefore, (he) reported back to (the court), and so (the court) stopped the previous decree.
Chan Master Zhao of Mount Huo
Ascending the hall (to give a Dharma talk). 'Mind is Buddha,' Jia (place name) Mei (place name) Guo (place name) Lang (place name) have similarities (referring to having similar aspects). 'Mind is not Buddha,' Yun (place name) Yuan (place name) Qian (place name) Ji (place name) have a pen inserted in their heads (referring to having no connection). 'Neither mind nor Buddha nor thing,' Zhang (place name) Quan (place name) Fujian (province name) head plaques are like fans (referring to being merely nominal). (These) can only be heard of, not seen.
Chan Master Yong of Elephant Pool at Huiyan
Ascending the hall (to give a Dharma talk). Citing (the example of) Venerable Wuzhu going to Mount Wutai to drink tea with an old man. The old man picked up a glass cup and asked (Venerable Wuzhu), 'Is there this (glass cup) in the South?' Wuzhu (replied), 'No.' The old man said, 'What do (you) usually use to drink tea?' Wuzhu (could not) answer. The Chan Master (Chan Master Yong of Elephant Pool at Huiyan) composed a verse saying: 'Gazing intently at Mount Wutai, thoughts are slow, in the broad daylight, one is deluded by ghosts. The most painful thing is that ordinary people find it difficult to understand, (the principle of) drinking tea with a glass cup.'
Chan Master Pu of Yiguan
Citing (the example of) Mazu (Chan Master Daoyi) ordering a monk to ask Damei (Chan Master Fachang), 'Venerable, what did you gain from seeing Master Ma that you stayed on this mountain?' Damei (replied), 'The Master said 'Mind is Buddha,' so I stayed here.' (Chan Master Pu of Yiguan) composed a verse saying: 'Only using Mazu's (Chan Master Daoyi's) lead knife, tearing apart the iron net that covers the sky. The sound of rain tapping on the lotus leaves in the green pond at night, to this day (I am) poor, regretting that I have too many (worries) on my body.'
Chan Master Ze of Xixi at Guoqing Temple in Taizhou
Universal discourse (giving a Dharma talk to the public). Briefly saying: The superior scholars who investigate the profound, the eminent monks who travel on foot.
。撥草瞻風。到一處所便乃供下入門口款。謂之生死事大無常迅速。眾兄弟。生死若是有。從古至今無有一人能免。生死若是無。爭奈目前生死何。生死亦有亦無不有不無。當恁么時。還有漏網底么。既是走透無門。臘月三十日撞到面前。畢竟如何支準。等是踏破草鞋。歲月飄忽。不可把玩。要須窮教去處分明與前來入門口款相應始得。又曰。便只恁么歇去。則適來說出許多絡索。甚處安著。直饒諸人一時不受。打疊得淨盡。山僧卻有個古話舉似諸人。記得長慶示眾曰。凈潔打疊了。卻須近前來就我覓。有一棒到你當生慚愧。無一棒到你又作么生。雪竇曰。凈潔打疊了。卻須近前來就我覓。有一棒到你則屈著你。無一棒到你與你平出。二大老好一棒。未免作得失論量。天封則不然。凈潔打疊了。卻須近前來就我覓。有一棒到你華鋪錦上。無一棒到你霜加雪上。且道前頭為人後頭為人。辨明得出。后次掛牌時卻來通吐。
道場巖禪師法嗣
杭州徑山虛堂智愚禪師
四明人。出世嘉禾興聖。遷光孝明之顯孝延福瑞巖婺之寶林四明育王柏巖杭之凈慈徑山。歷住十剎。室中垂語曰。己眼未明底。因甚將虛空作布褲著。畫地為牢。因甚透者個不過。入海算沙底因甚向針鋒頭上翹足。僧問。聲前一句不墮常機。
【現代漢語翻譯】 現代漢語譯本： 撥開草叢，觀察風向。到達一個地方，便在那裡準備好入門的禮儀，並告知『生死是頭等大事，無常迅速』。各位同修，如果生死是真實存在的，那麼自古至今沒有一個人能夠避免。如果生死是不存在的，又該如何解釋眼前的生死現象呢？生死既可以說是存在也可以說是不存在，也可以說既不是存在也不是不存在。當這種時候，還有漏網之魚嗎？既然已經走到了無路可走的地步，在臘月三十日（指一年 শেষ দিন）突然面對死亡，到底該如何應對？既然已經走到了這一步，歲月流逝，不可玩忽。必須徹底弄清楚去處，與前來入門時的心境相對應才行。 又說，如果就這樣停止思考，那麼剛才所說的許多糾纏不清的問題，又該如何安置呢？即使各位一時之間不接受，把一切都收拾得乾乾淨淨，我這裡卻有個古老的公案要講給各位聽。記得長慶禪師開示大眾說：『把一切都清理乾淨了，卻必須靠近前來向我尋求。如果有一棒打來，會讓你當場慚愧。如果沒有一棒打來，你又該怎麼辦呢？』雪竇禪師說：『把一切都清理乾淨了，卻必須靠近前來向我尋求。如果有一棒打來，就會讓你屈服。如果沒有一棒打來，就與你平起平坐。』這兩位老禪師的一棒，未免落入了得失的計較。 天封禪師則不然。『把一切都清理乾淨了，卻必須靠近前來向我尋求。如果有一棒打來，就像在華麗的錦緞上再鋪上一層錦繡。如果沒有一棒打來，就像在冰霜上再加一層雪。』且說，前頭為人，後頭為人，如果能夠辨別清楚，以後掛牌時再來徹底說明。
道場巖禪師的法嗣
杭州徑山虛堂智愚禪師
是四明（今浙江寧波）人。最初在嘉禾興聖寺開法，後來遷往光孝寺、明之顯孝寺、延福寺、瑞巖寺、婺之寶林寺、四明育王寺、柏巖寺、杭州凈慈寺、徑山寺。先後住持過十座寺廟。在禪房中開示說：『自己的眼睛還沒有明亮的人，為什麼要把虛空當作布褲來穿？』『在地上畫個圈當作牢房，為什麼那些通達的人也無法突破？』『到海里去計算沙子的人，為什麼要在針尖上翹起腳？』有僧人問：『聲前一句，不落入尋常的機鋒。』
【English Translation】 English version: Parting the grass and observing the wind. Upon arriving at a place, one should prepare the entrance rituals and proclaim, 'The matter of birth and death is of utmost importance, and impermanence is swift.' Fellow practitioners, if birth and death are real, then from ancient times to the present, no one has been able to avoid them. If birth and death are unreal, then how can we explain the birth and death phenomena before our eyes? Birth and death can be said to exist, and they can be said not to exist, or neither exist nor not exist. At such a time, are there any who slip through the net? Since one has already reached a point where there is no way out, facing death on the thirtieth day of the twelfth lunar month (the last day of the year) , how should one cope? Since one has already reached this point, and time is fleeting, one must not be negligent. One must thoroughly understand where one is going, and it must correspond to the state of mind when entering the gate. Furthermore, if one were to simply stop thinking, then where should all the entanglements that were just mentioned be placed? Even if everyone does not accept it for the time being, and cleans everything up completely, I have an ancient koan to tell everyone. Remember that Zen Master Changqing instructed the assembly, 'Having cleaned everything up, you must come closer to me and seek. If there is a blow, it will make you ashamed on the spot. If there is no blow, what will you do?' Zen Master Xuedou said, 'Having cleaned everything up, you must come closer to me and seek. If there is a blow, it will subdue you. If there is no blow, you will be on equal footing with me.' These two old Zen masters' blows inevitably fall into the calculation of gain and loss. Zen Master Tianfeng is not like that. 'Having cleaned everything up, you must come closer to me and seek. If there is a blow, it is like adding brocade upon brocade. If there is no blow, it is like adding snow upon frost.' Furthermore, being a person in the front, being a person in the back, if one can distinguish clearly, then come and explain it thoroughly when the sign is hung up later.
Successor of Zen Master Daochangyan
Zen Master Xutang Zhiyu of Jingshan Temple in Hangzhou
Was a native of Siming (present-day Ningbo, Zhejiang). He first opened the Dharma at Xingsheng Temple in Jiahe, and later moved to Guangxiao Temple, Mingzhixianxiao Temple, Yanfu Temple, Ruiyan Temple, Baolin Temple in Wu, Yuwang Temple in Siming, Baiyan Temple, Jingci Temple in Hangzhou, and Jingshan Temple. He successively resided in ten temples. In his room, he instructed, 'Those whose own eyes are not yet clear, why do they wear emptiness as cloth pants?' 'Drawing a circle on the ground as a prison, why can't those who are enlightened break through it?' 'Those who count sand in the sea, why do they stand on tiptoe on the tip of a needle?' A monk asked, 'The phrase before sound does not fall into ordinary mechanisms.'
轉位就功如何相見。師曰問訊不出手。僧曰且道天子萬年又作么生。師曰。瑞草生嘉運。靈華結早春。僧曰直得九州四海雷動風飛。師曰出門惟恐不先到。上堂。春風如刀。春雨如膏。衲僧門下何用叨叨。上堂。言而足。終日言而盡道。言而不足。終日言而盡物。且道道與物是一是二。若道是一。為甚麼客山高主山低。若道是二。為甚麼天地一指萬物一馬。個里緇素得出。還你草鞋錢。其或不然。但願來年蠶麥熟羅睺羅兒與一文。結夏上堂。有一人日消萬兩黃金同此聖制。只是無人識得。若有人識得。許伊日消萬兩黃金。上堂。寶林初無門戶。與人近傍亦不置之於無何有之鄉。只要諸人如鐵。入土與土俱化。然後可以發越。其如運糞入者。吾末如之何。上堂。舉松源師祖臨示寂告眾曰。久參兄弟。正路上行者。有隻不能用黑豆法。臨濟之道將泯絕無聞。傷哉。師曰。鷲峰老人大似倚杖騎馬。雖無僵仆之患。未免傍觀者丑。師𣆶住凈慈。入院日參徒問答次。忽天使傳旨問。趙州因甚八十行腳。虛堂因甚八十住山。師乃舉趙州行腳到臨濟話。頌曰。趙州八十方行腳。虛堂八十再住山。別有一機恢佛祖。九重城裡動龍顏。天使以頌回奏。上大悅。特賜米五百石絹百匹。其住育王徑山亦賜賚優渥。嘗舉東寺示眾曰。心不是佛。
【現代漢語翻譯】 現代漢語譯本 僧人問：『轉位就功（指轉換位置以成就功德）如何相見？』 師父說：『問訊（佛教禮儀，合掌鞠躬）時不用手。』 僧人說：『且說天子萬年（皇帝萬歲）又怎麼樣呢？』 師父說：『瑞草（吉祥的草）生長在美好的時代，靈花（神聖的花）結在早春。』 僧人說：『簡直是九州四海雷動風飛。』 師父說：『出門只怕不能先到。』 師父上堂說法：『春風像刀一樣凜冽，春雨像膏一樣滋潤。衲僧（指僧人）門下何必嘮嘮叨叨？』 師父上堂說法：『言語充足，終日言語而盡道（真理）；言語不足，終日言語而盡物（事物）。且說道（真理）與物（事物）是一還是二？如果說是一，為什麼客山高而主山低？如果說是二，為什麼天地一指，萬物一馬？』 『箇中僧俗如果能夠領會，還你草鞋錢（表示不白聽講）。如果不能領會，但願來年蠶麥豐收，羅睺羅（佛陀的兒子）也有一文錢。』 結夏（僧人夏季安居）上堂說法：『有一個人每日消耗萬兩黃金，和聖人的制度一樣。只是沒有人認識到這一點。如果有人認識到這一點，允許他每日消耗萬兩黃金。』 師父上堂說法：『寶林寺（禪宗祖庭）本來就沒有門戶，與人親近也不把人置於虛無之地。只要各位像鐵一樣堅硬，入土后與土一同化為一體，然後才可以發揚光大。至於那些運糞的人，我也沒有辦法。』 師父上堂說法：『舉松源師祖（禪宗高僧）臨終時告訴眾人說：長久參學的兄弟們，在正路上行走的人，只有不能用黑豆法（禪宗術語，指不能活用禪機），臨濟宗（禪宗流派）的道將要泯滅而無人知曉，可悲啊！』 師父說：『鷲峰老人（指松源師祖）很像拄著枴杖騎馬，雖然沒有跌倒的危險，但免不了被旁觀者嘲笑。』 師父駐錫凈慈寺（寺名）時，入院那天與僧人問答。忽然天使傳達聖旨詢問：趙州（禪宗祖師）為什麼八十歲還要行腳（雲遊四方）？虛堂（禪宗高僧）為什麼八十歲還要住山（駐錫寺廟）？ 師父於是舉趙州行腳到臨濟（禪宗祖師）的故事，並作頌說：『趙州八十方行腳，虛堂八十再住山。別有一機恢佛祖，九重城裡動龍顏（皇帝）。』 天使將頌詞回報皇帝，皇帝非常高興，特賜米五百石，絹一百匹。師父住育王寺（寺名）、徑山寺（寺名）時，也得到皇帝的優厚賞賜。曾經在東寺（寺名）向大眾開示說：『心不是佛。』
【English Translation】 English version A monk asked: 'How does one meet when the position is shifted to achieve merit?' The Master said: 'One does not use hands when making a 'wenxun' (a Buddhist greeting, clasping hands and bowing).' The monk said: 'Then what about the Emperor's ten thousand years (long live the Emperor)?' The Master said: 'Auspicious grass grows in a good era, and spiritual flowers bloom in early spring.' The monk said: 'It's practically like thunder and wind shaking the nine provinces and four seas.' The Master said: 'One only fears not arriving first when going out.' The Master ascended the hall to preach: 'The spring breeze is like a knife, the spring rain is like ointment. Why must those under the 'napo' (monk's robe) be so verbose?' The Master ascended the hall to preach: 'Words are sufficient, speaking all day and exhausting the Dao (truth); words are insufficient, speaking all day and exhausting things (phenomena). But is the Dao (truth) and things (phenomena) one or two? If they are one, why is the guest mountain high and the host mountain low? If they are two, why is heaven and earth one finger, and all things one horse?' 'If the monks and laity here can understand this, I will return your sandal money (meaning the lecture was worth listening to). If you cannot understand, I hope for a good harvest of silkworms and wheat next year, and even Rahula (Buddha's son) will have a penny.' Ascending the hall to preach during the summer retreat: 'There is a person who spends ten thousand taels of gold a day, the same as the sage's system. It's just that no one recognizes this. If someone recognizes this, they are allowed to spend ten thousand taels of gold a day.' The Master ascended the hall to preach: 'Baolin Temple (ancestral temple of Zen Buddhism) originally had no gates, and being close to people does not place them in a land of nothingness. It is only necessary for everyone to be as hard as iron, and to transform with the earth after entering the earth, and then can they flourish. As for those who carry manure, I have no way to deal with them.' The Master ascended the hall to preach: 'Master Songyuan (a high-ranking Zen monk) on his deathbed told the assembly: Long-term fellow practitioners, those who walk on the right path, only cannot use the black bean method (Zen term, referring to not being able to flexibly use Zen opportunities), the Linji sect's (a Zen sect) Dao will be extinguished and unknown, alas!' The Master said: 'The old man of Vulture Peak (referring to Master Songyuan) is very much like riding a horse with a cane. Although there is no danger of falling, he cannot avoid being ridiculed by onlookers.' When the Master resided at Jingci Temple (temple name), he answered questions from the monks on the day he entered the temple. Suddenly, an angel conveyed an imperial decree asking: Why did Zhaozhou (Zen patriarch) still travel on foot at the age of eighty? Why did Xutang (high-ranking Zen monk) still reside in the mountains at the age of eighty? The Master then cited the story of Zhaozhou traveling to Linji (Zen patriarch), and composed a verse saying: 'Zhaozhou traveled on foot at eighty, Xutang resided in the mountains again at eighty. There is another opportunity to restore the Buddha ancestors, and the dragon face (Emperor) moves in the nine-layered city.' The angel reported the verse to the Emperor, who was very pleased and specially bestowed five hundred stones of rice and one hundred bolts of silk. When the Master resided at Yuwang Temple (temple name) and Jingshan Temple (temple name), he also received generous rewards from the Emperor. He once gave a public lecture at Dong Temple (temple name), saying: 'The mind is not the Buddha.'
智不是道。劍去久矣。爾方刻舟。頌曰。昨日因過竹院西。鄰家稚子隔溪啼。山寒水肅半黃落。無數歸鴉卜樹棲。又舉大慈上堂曰。山僧不解答話祇解識病。時有僧出。慈便歸方丈。頌曰。輕如毫末重如山。地角天涯去復還。黃葉隕時山骨露。水邊依舊石生斑。十月初八日示寂。塔于徑山直嶺下。高麗國嘗請師供養八載。問法弟子常隨千指。嘉靖間王遣法嗣到山掃塔云。
明州天童石帆衍禪師
舉陸亙太夫問南泉師姓甚麼。泉曰姓王。曰還有眷屬么。泉曰四臣不昧。曰王居何位。泉曰玉殿苔生。曰玉殿苔生時如何。泉曰不居正位。師頌曰。金鴨香銷更漏深。沉沉玉殿紫苔生。高空有月千門照。大道無人獨自行。舉大顛擯首座因緣。頌曰。一串摩尼。覿面當機。賺殺首座。疑殺昌黎。弄盡許多窮伎倆。春秋元自不曾知。
金山開禪師法嗣
杭州徑山石溪心月禪師
眉州人。上堂。舉僧問九峰如何是學人自己。峰曰更問阿誰。僧曰便恁么承當時如何。峰曰須彌還更戴須彌。頌曰。自家冷暖自家知。祖意西來更問誰。全體承當全體是。須彌頂上載須彌。舉晦堂禪師因黃山谷太史問捷經處。乞師指示。堂曰祇如仲尼道二三子以我為隱乎吾無隱乎爾。太史居常如何理論。谷擬對。堂曰不是不是。
【現代漢語翻譯】 現代漢語譯本： 『智』不是『道』（Dharma，真理）。劍已經離手很久了，你現在才來刻舟求劍。頌曰：昨天因為路過竹院西邊，聽到鄰居家小孩隔著溪水啼哭。山中寒冷，水面肅靜，樹葉半黃半落，無數的歸巢烏鴉選擇樹枝棲息。 又舉大慈禪師上堂說法時說：山僧不解答話，只懂得識別病癥。當時有僧人出來提問，大慈禪師便回方丈了。頌曰：輕如毫毛，重如山嶽，從天涯海角離開又返回。黃葉飄落時山骨顯露，水邊依舊是石頭長滿斑痕。 禪師於十月初八日圓寂，塔建在徑山直嶺下。高麗國曾經請禪師前去供養了八年。前來問法的弟子經常有上千人。嘉靖年間（1522-1566）國王派遣法嗣到徑山掃塔祭拜。
明州天童石帆衍禪師
舉陸亙太夫問南泉禪師姓什麼。南泉禪師說姓王。陸亙太夫問還有眷屬嗎？南泉禪師說『四臣不昧』。陸亙太夫問王居住在什麼位置？南泉禪師說『玉殿苔生』。陸亙太夫問玉殿苔生時如何？南泉禪師說『不居正位』。石帆衍禪師頌曰：金鴨香爐的香氣消散，時間已深，沉沉的玉殿上長滿了紫色的苔蘚。高空中的月亮照耀著千家萬戶，在大道上沒有人，只有我獨自前行。 舉大顛禪師斥退首座的因緣。石帆衍禪師頌曰：一串摩尼（Mani，寶珠），當面直指，卻迷惑了首座，也讓昌黎（韓愈）疑惑。用盡了許多低劣的伎倆，卻始終不知道什麼是春秋。
金山開禪師法嗣
杭州徑山石溪心月禪師
眉州人。上堂說法。舉僧人問九峰禪師如何是學人自己。九峰禪師說：『還要問誰？』僧人說：『如果這樣承當，當時又如何呢？』九峰禪師說：『須彌山還要再戴一座須彌山。』石溪心月禪師頌曰：自家的冷暖自己知道，祖師西來之意還要問誰？全體承當，全體都是，須彌山的頂上再載一座須彌山。 舉晦堂禪師因為黃山谷太史問捷徑之處，乞求禪師指示。晦堂禪師說：『就像仲尼（孔子）說『二三子以我為隱乎？吾無隱乎爾。』太史你平時是如何理解的？』黃山谷太史想要回答，晦堂禪師說：『不是，不是。』
【English Translation】 English version: 'Wisdom' is not the 'Dao' (Dharma, the Truth). The sword has been gone for a long time, and you are only now trying to carve the boat to find it. A verse says: Yesterday, passing by the west of the bamboo courtyard, I heard a child from a neighboring family crying across the stream. The mountains are cold, the water is still, and the leaves are half yellow and falling. Countless returning crows choose branches to perch on. Also, Great Compassion Chan Master, during an Dharma talk, said: This mountain monk does not answer questions, only knows how to recognize illnesses. At that time, a monk came out to ask a question, and Great Compassion Chan Master returned to his abbot's room. A verse says: Light as a feather, heavy as a mountain, leaving from the ends of the earth and returning again. When the yellow leaves fall, the mountain bones are exposed, and the stones by the water are still covered with spots. The Chan Master passed away on the eighth day of the tenth month, and the pagoda was built under the Straight Ridge of Jing Mountain. The Goryeo Kingdom once invited the Chan Master to be supported for eight years. Disciples who came to ask about the Dharma often numbered in the thousands. During the Jiajing period (1522-1566), the king sent a Dharma successor to Jing Mountain to sweep the pagoda and pay respects.
Chan Master Shifan Yan of Tiantong Mountain in Mingzhou
Lu Geng Taifu asked Chan Master Nanquan what his surname was. Chan Master Nanquan said his surname was Wang. Lu Geng Taifu asked if he had any family members. Chan Master Nanquan said, 'The four ministers are not ignorant.' Lu Geng Taifu asked what position the king held. Chan Master Nanquan said, 'Moss grows in the jade palace.' Lu Geng Taifu asked what it is like when moss grows in the jade palace. Chan Master Nanquan said, 'Not in the proper position.' Chan Master Shifan Yan's verse says: The fragrance of the golden duck incense burner dissipates, and the time is deep. Purple moss grows in the deep jade palace. The moon in the high sky shines on thousands of households. No one is on the great path, only I walk alone. He cited the cause of Chan Master Dadian dismissing the head seat. Chan Master Shifan Yan's verse says: A string of Mani (jewels), directly pointed out face to face, but it confused the head seat and made Changli (Han Yu) doubt. Exhausting many poor tricks, but still not knowing what the Spring and Autumn period is.
Dharma Successor of Chan Master Kai of Jinshan
Chan Master Shixi Xinyue of Jingshan Mountain in Hangzhou
A person from Meizhou. Giving a Dharma talk. He cited a monk asking Chan Master Jiufeng what the student's self is. Chan Master Jiufeng said, 'Who else do you need to ask?' The monk said, 'If I accept it like this, what was it like at that time?' Chan Master Jiufeng said, 'Mount Sumeru must wear another Mount Sumeru.' Chan Master Shixi Xinyue's verse says: One's own warmth and coldness one knows, who else should I ask about the meaning of the Patriarch's coming from the West? The whole body accepts, the whole body is, Mount Sumeru carries another Mount Sumeru on its top. He cited Chan Master Huitang because Grand Historian Huang Shangu asked for a shortcut and begged the Chan Master to instruct him. Chan Master Huitang said, 'It's like Zhongni (Confucius) said, 'Do you think, my disciples, that I have kept things from you? I have kept nothing from you.' How do you usually understand it, Grand Historian?' Grand Historian Huang Shangu wanted to answer, but Chan Master Huitang said, 'No, no.'
谷迷悶不已。一日侍堂山行。時方巖桂盛放。堂曰太史聞木稚香么。谷曰聞。堂曰吾無隱乎爾。谷釋然即禮拜曰和尚恁么老婆心切。堂笑曰祇要公到家耳。頌曰。渠儂家住白雲鄉。南北東西路渺茫。幾度欲歸歸未得。忽聞巖桂送幽香。舉龐居士有男不婚有女不嫁。頌曰。收拾山雲海月情。團圞鼻直眼眉橫。龜毛拂子兔角杖。敲得虛空嚗嚗聲。舉龐公訪大同提笊籬因緣。拈曰。普濟把定。被龐公痛處一錐。直得左轉右側前依后隨。笊籬提起處。相呼作舞時。若言依樣畫貓兒。定把黃金鑄子期。僧問如何是佛。師曰矮子看戲。送僧還雙林偈曰。未到雙林見舊遊。眉橫新月眼橫秋。寒暄未舉宜先問。因甚橋流水不流。六月初九日示寂。
徑山沖禪師法嗣
福州神光北山隆禪師
示眾曰。即心即佛。有水有竹屋便好。非心非佛。不襪不冠身自繇。不是心不是佛不是物。閑倚闌干立清曉。紅芭蕉引碧牽牛。禮鏡清塔偈曰。慣問門前什麼聲。池蛙笑汝自蛙鳴。年來荒卻天華寺。正令方才一半行。
高臺此山應禪師
上堂。舉大隨庵側有一龜。僧問一切眾生皮裹骨。者個眾生因甚骨裹皮。隨拈草履覆龜背上。僧無語。師頌曰。休將皮骨強分張。得六藏時且六藏。只履盡情都蓋了。者僧無事可思量。
【現代漢語翻譯】 現代漢語譯本 谷迷茫不解。一日，他跟隨堂禪師在山中行走。當時正值巖桂盛開，堂禪師問：『太史（對谷的尊稱）聞到木樨的香味了嗎？』谷回答：『聞到了。』堂禪師說：『我沒有對你隱瞞什麼啊。』谷恍然大悟，立刻禮拜說：『和尚您真是婆婆心切。』堂禪師笑著說：『只是要你到家而已。』頌曰：『他家住在白雲鄉，南北東西道路渺茫。幾度想要回歸卻未能如願，忽然聞到巖桂送來幽香。』 舉龐居士有男不婚，有女不嫁。頌曰：『收拾山雲海月的情懷，團圓鼻直眼眉橫。龜毛拂子兔角杖，敲得虛空嚗嚗聲。』 舉龐公拜訪大同禪師，提著笊籬的因緣。拈曰：『普濟禪師把定關要，被龐公痛處一錐。直得左轉右側，前依后隨。笊籬提起處，相呼作舞時。若言依樣畫貓兒，定把黃金鑄子期。』 僧人問：『如何是佛？』禪師說：『矮子看戲。』送僧人返回雙林寺的偈語說：『未到雙林已見舊遊，眉橫新月眼橫秋。寒暄未舉宜先問，因甚橋流水不流？』六月初九日示寂。
徑山沖禪師法嗣
福州神光北山隆禪師
示眾說：『即心即佛，有水有竹屋便好。非心非佛，不襪不冠身自繇。不是心不是佛不是物，閑倚闌干立清曉。紅芭蕉引碧牽牛。』禮鏡清塔偈曰：『慣問門前什麼聲，池蛙笑汝自蛙鳴。年來荒卻天華寺，正令方才一半行。』
高臺此山應禪師
上堂。舉大隨庵側有一龜。僧問：『一切眾生皮裹骨，這個眾生因甚骨裹皮？』隨禪師拿起草鞋覆蓋在烏龜背上。僧人無語。禪師頌曰：『休將皮骨強分張，得六藏時且六藏。只履盡情都蓋了，者僧無事可思量。』
【English Translation】 English version Gu was deeply puzzled. One day, he accompanied Master Tang on a walk in the mountains. It was the season when sweet osmanthus were in full bloom. Master Tang asked, 'Tai Shi (a respectful title for Gu), do you smell the fragrance of the osmanthus?' Gu replied, 'I do.' Master Tang said, 'I have not hidden anything from you.' Gu suddenly understood and immediately bowed, saying, 'Venerable monk, you are so kind and caring.' Master Tang smiled and said, 'I only want you to reach home.' A verse says: 'His home is in the land of white clouds, the roads to the north, south, east, and west are vast and indistinct. Several times he wanted to return but could not, suddenly he smelled the sweet osmanthus sending forth its fragrance.' Referring to Pang Ju Shi (Pang Yun, a famous lay Buddhist) having a son who did not marry and a daughter who did not marry. A verse says: 'Gathering the feelings of mountain clouds and sea moon, round and complete, nose straight, eyebrows horizontal. A whisk made of tortoise hair, a staff made of rabbit horn, striking the void with a 'pop' sound.' Referring to the story of Pang Gong (Pang Yun) visiting Great Master Datong, carrying a bamboo sieve. The master picks it up and says: 'Master Puji (another Zen master) holds the key point, Pang Gong strikes him where it hurts. Causing him to turn left and right, follow before and after. When the sieve is lifted, they call out and dance together. If you say you are drawing a cat according to the model, you will surely cast Ziqi (a famous horse connoisseur) in gold.' A monk asked, 'What is Buddha?' The master said, 'A short person watching a play.' A verse for sending the monk back to Shuanglin Temple says: 'Before arriving at Shuanglin, I see old friends, eyebrows horizontal like a new moon, eyes horizontal like autumn. Before exchanging greetings, it is best to ask first, why does the bridge flow but the water does not?' He passed away on the ninth day of the sixth month.
Successor of Chan Master Chong of Jing Mountain
Chan Master Long of Beishan, Shenguang Temple, Fuzhou
Instructing the assembly, he said: 'Mind is Buddha, it is good to have water and a bamboo house. No-mind is no-Buddha, without socks or hat, the body is free. Not mind, not Buddha, not things, idly leaning on the railing, standing at clear dawn. Red banana trees lead blue morning glories.' A verse for paying respects to the clear pagoda of the mirror says: 'Accustomed to asking what sound is at the door, pond frogs laugh at you for croaking yourself. Over the years, Tianhua Temple has been deserted, the true decree has only gone halfway.'
Chan Master Ying of Cishan, Gaotai
Entering the hall. Referring to a turtle beside the hermitage of Great Master Sui. A monk asked, 'All sentient beings are bone wrapped in skin, why is this sentient being skin wrapped in bone?' Master Sui picked up a straw sandal and covered it on the turtle's back. The monk was speechless. The master praised: 'Do not forcibly separate skin and bone, when you get the six stores, then get the six stores. The sandal completely covers it, this monk has nothing to think about.'
明州天童簡翁敬禪師
上堂。舉大梅即心即佛話。頌曰。郎心葉薄妾冰清。郎說黃金妾不應。假使偶然通一笑。半生誰信守孤燈。舉文殊問庵提遮女生以何為義話。頌曰。問處分明答處端。當機覿面不相謾。死生生死元無際。月上青山玉一團。
續燈存稿卷第四 卍新續藏第 84 冊 No. 1585 續燈存稿
續燈存稿卷第五
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
大鑒下第二十一世之下
育王照禪師法嗣
湖州道場龍源介清禪師
福州長溪王氏子。得度于義興法藏齊禪師。往育王謁寂窗入室契旨。俾為侍者復掌藏鑰。出世四明壽國。遷開壽道場。上堂。三春云暮。綠暗紅稀。動為境轉靜為法迷。不以色蓋不以聲騎。風前閑聽杜䳌啼。上堂。終日忙。忙那事。無妨顯而不露隱而不藏。大眾且道如何是隱而不藏底道理。玉梅結子浮青樹。石筍抽條上綠窗。
徑山端禪師法嗣
杭州靈隱性原慧朗禪師
別號幻隱。臺州黃巖人。姓項氏。母陳。依樂清寶冠寺魯山出家。首參竺元道于仙居。繼詣徑山謁元叟。叟問東嶺來西嶺來。師指腳下草鞋曰者是三文錢買得。叟曰未在更道。師曰某甲只恁么未審和尚作
【現代漢語翻譯】 現代漢語譯本：
明州天童簡翁敬禪師
上堂。舉大梅『即心即佛』話。頌曰：『郎心葉薄妾冰清，郎說黃金妾不應。假使偶然通一笑，半生誰信守孤燈。』舉文殊（Manjusri，智慧的象徵）問庵提遮（Amrtaprabha，意為甘露光）女生『以何為義』話。頌曰：『問處分明答處端，當機覿面不相謾。死生生死元無際，月上青山玉一團。』 續燈存稿卷第四 卍新續藏第 84 冊 No. 1585 續燈存稿 續燈存稿卷第五
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
大鑒下第二十一世之下
育王照禪師法嗣
湖州道場龍源介清禪師
福州長溪王氏子。得度于義興法藏齊禪師。往育王謁寂窗入室契旨。俾為侍者復掌藏鑰。出世四明壽國。遷開壽道場。上堂。『三春云暮，綠暗紅稀。動為境轉靜為法迷。不以色蓋不以聲騎。風前閑聽杜䳌啼。』上堂。『終日忙，忙那事。無妨顯而不露隱而不藏。』大眾且道如何是隱而不藏底道理？『玉梅結子浮青樹，石筍抽條上綠窗。』 徑山端禪師法嗣
杭州靈隱性原慧朗禪師
別號幻隱。臺州黃巖人。姓項氏。母陳。依樂清寶冠寺魯山出家。首參竺元道于仙居。繼詣徑山謁元叟。叟問『東嶺來西嶺來』。師指腳下草鞋曰『者是三文錢買得』。叟曰『未在更道』。師曰『某甲只恁么未審和尚作
【English Translation】 English version:
Zen Master Jianweng Jing of Tiantong Temple in Mingzhou (modern Ningbo)
He ascended the Dharma hall and cited the saying of Great Plum (Da Mei), 'The mind itself is Buddha.' He composed a verse saying: 'The gentleman's heart is as thin as a leaf, the lady's purity is like ice. The gentleman speaks of gold, but the lady does not respond. Even if by chance they share a smile, who would believe she'd spend half her life guarding a solitary lamp?' He cited the story of Manjusri (Manjusri, symbol of wisdom) asking the Amrtaprabha (Amrtaprabha, meaning nectar light) girl, 'What is your meaning?' He composed a verse saying: 'The question is clear, the answer is precise, face to face, there is no deception. Birth and death, life after life, are without end, like a jade disc above the green mountains in the moonlight.' Continued Lamp Records, Volume 4 卍 New Continued Collection, Volume 84, No. 1585, Continued Lamp Records Continued Lamp Records, Volume 5
Compiled by Disciple Shamen Tongwen of Dongwu in the Ming Dynasty (1368-1644)
Collected by Layman Shi Pei of Huating, Lize
Under the Twenty-first Generation from Dajian
Dharma Successor of Zen Master Zhao of Yuwang Temple
Zen Master Jieqing of Longyuan Temple in Daochang, Huzhou
He was a son of the Wang family of Changxi, Fuzhou. He was ordained by Zen Master Qizhi of the Fajang Temple in Yixing. He went to Yuwang Temple to visit Jichuang and attained the essence of the Dharma, and was made attendant and later in charge of the treasury. He emerged into the world at Shougou Temple in Siming, and then moved to Kaishou Temple in Daochang. He ascended the Dharma hall and said, 'In the late spring, the green is dark and the red is sparse. Movement is turned by the environment, stillness is lost in the Dharma. Neither covered by form nor ridden by sound, idly listening to the cuckoo singing in the wind.' He ascended the Dharma hall and said, 'Busy all day, busy with what? It doesn't matter if it's obvious but not exposed, hidden but not concealed.' Monks, how is the principle of hidden but not concealed? 'Jade plums bear fruit floating on green trees, stone shoots sprout on green windows.' Dharma Successor of Zen Master Duan of Jingshan Temple
Zen Master Xingyuan Huilang of Lingyin Temple in Hangzhou
Also known as Huanyin. He was from Huangyan, Taizhou, with the surname Xiang. His mother was Chen. He left home at Baoguan Temple in Yueqing under Lushan. He first visited Zhu Yuandao in Xianju, and then went to Jingshan to visit Yuansou. Yuansou asked, 'Coming from the East Ridge or the West Ridge?' The master pointed to the straw sandals under his feet and said, 'These were bought for three coins.' Yuansou said, 'Not yet, say more.' The master said, 'I am just like this, I don't know what the master does.'
么生。叟曰念汝遠來放汝三十棒。師乃悟旨。久之盡其底蘊曰。才涉思惟皆為剩法。出世鄞之五峰。遷金峨。洪武五年召天下高僧建會於鐘山。師與季潭泐公與焉。季奉旨住天界。師居第一座。提綱舉要表率叢林。時稱得體。明年舉師主金山。十一年升靈隱。浴佛上堂。舉藥山儼禪師因遵布衲作殿主浴佛次。山問汝祇浴得者個還浴得那個么。遵曰把將那個來。山便休去。師曰。者一個。那一個。一一從頭都浴過。藥山布衲謾商量。仔細看來成話墮。成話墮。轉誵訛。拍禪床。武林春已老。臺榭綠陰多。佛誕上堂。舉世尊才生下。一手指天一手指地。周行六步目顧四方曰。天上天下唯吾獨尊。真成大人相。不是小兒嬉。雲門曰。我當時若見。一棒打殺與狗子吃。貴圖天下太平。要作老胡種族。直須恁么始得。法昌曰。好一棒。太遲生。未離兜率腳跟下。好與一錐。豈到今日。雖然如是。大似賊過後張弓。將謂鬍鬚赤。更有赤鬍鬚。黃面老子固是末上賣俏。似乎旁若無人。雲門法昌雖則見義勇為。爭柰劍去久矣爾方刻舟。以拄杖畫一畫。召眾曰。還會么。一把柳絲收不得。和煙搭在玉闌干。上堂。今朝閏五月初一。依舊日從東畔出。衲僧個個解知音。短詠長吟皆中律。梅雨晴。樹陰密林下優遊。何得失。無位真人赤肉團。
等閑靠倒維摩詰。佛涅槃日上堂。涅槃生死等是空華。佛及眾生皆為剩語。諸人到者里作么生會。良久。拍禪床。但見落華隨水去。不知流出洞中春。浴佛上堂。舉香嚴和尚曰。去年貧未是貧。今年貧始是貧。去年貧有卓錐之地。今年貧錐也無。眾中若有個漢出來道。長老錯了也。今朝四月八是佛生日。如何舉此公案。山僧只對他道。住持事繁。下座。碧峰和尚阇維。奠茶五臺山。拾得來。誠非凡種。關西子沒頭腦。卻是靈根。惟茲一盞清茶。盪滌眾生熱惱。只如則川拋下茶籃。仰山撼動茶樹。畢竟明甚麼邊事。度盞曰。踏翻生死海。靠倒涅槃城。師以學者泥於知解。嘗室中垂語曰。昨夜蓮華峰被蜉蝣食卻半邊。你因甚麼不知。又曰冷泉亭吞卻壑雷亭即不問。南高峰與北高峰斗額是第幾機。眾莫有契者。無何遭誣罔之災被逮。或勸師早自為計。師不顧。怡然詣所司。未鞫即廡下說偈端坐而逝。時洪武十九年六月廿三日也。壽六十九坐夏五十八。
嘉興府天寧楚石梵琦禪師
明州象山人。姓朱氏。元貞二年丙申六月丁巳母夢日墮懷而生。方襁褓有神僧摩師頂曰。此兒佛日也。他日必當振揚佛法燭照昏衢。因以曇曜字之。早失怙恃鞠于祖母。七歲能屬句。遠近號為奇童。九歲入永祚寺受業于訥翁。尋依從族祖
【現代漢語翻譯】 現代漢語譯本 閒來無事，我便像維摩詰（Vimalakirti，一位著名的在家菩薩）那樣隨遇而安。在佛陀涅槃日這天登上法堂，我說：『涅槃和生死，都如同空中的花朵般虛幻不實。說佛陀也好，說眾生也好，都是多餘的話。』各位到這裡來，又作何理解呢？』 （停頓良久，拍了一下禪床） 『但見凋落的花瓣隨著流水而去，卻不知這流水是從洞中的春天流淌出來的。』 在浴佛節這天登上法堂，我引用香嚴和尚的話說：『去年貧窮，還算不上真正的貧窮；今年貧窮，才是真正的貧窮。去年貧窮，還有立錐之地；今年貧窮，連錐子都沒有了。』如果大眾中有人站出來說：『長老您說錯了。今天四月初八是佛陀的誕生日，您怎麼能引用這則公案呢？』我只會對他說：『住持事務繁忙。』 （下座） 碧峰和尚荼毗（火葬）。奠茶於五臺山。拾得（Shi De，唐代著名禪僧）前來，確實不是凡俗之輩。關西子（指無頭公案）沒有頭腦，卻是靈性的根源。唯有這一盞清茶，能夠盪滌眾生的熱惱。就像則川禪師拋下茶籃，仰山禪師搖動茶樹，究竟是爲了闡明什麼道理呢？ （遞過茶盞說） 『踏翻生死之海，依靠涅槃之城。』 禪師因為學人執著于知解，曾經在室內開示說：『昨夜蓮華峰被蜉蝣啃食了半邊，你們為什麼不知道？』又說：『冷泉亭吞噬了壑雷亭暫且不問，南高峰與北高峰爭鬥額頭，這又是第幾等機鋒？』 大眾中沒有人能夠領會。不久之後，禪師無端遭受誣陷而被逮捕。有人勸他早作打算，禪師卻不予理會，神態安詳地前往官府。還未審訊，就在廳堂下說偈，然後端坐而逝。當時是洪武十九年（1386年）六月二十三日。享年六十九歲，僧臘五十八年。
嘉興府天寧寺的楚石梵琦禪師（Chushi Fanqi，元末明初高僧） 是明州象山人，姓朱。元貞二年（1296年）丙申六月丁巳日，他的母親夢見太陽落入懷中而生下他。還在襁褓中時，有位神僧撫摸著他的頭頂說：『這孩子是佛日的化身啊！將來必定能夠弘揚佛法，照亮昏暗的世間。』因此給他取字為曇曜（Tan Yao）。他早年喪失父母，由祖母撫養長大。七歲就能對對子，遠近鄉鄰都稱他為奇童。九歲進入永祚寺，跟隨訥翁（Ne Weng）學習，不久后依從族祖。
【English Translation】 English version Leisurely, I lean back like Vimalakirti (a famous lay Bodhisattva). Ascending the Dharma hall on the day of Buddha's Nirvana, I say: 'Nirvana and Samsara are like empty flowers in the sky. Speaking of Buddha or sentient beings is superfluous.' What understanding do you all have upon arriving here?' (Pausing for a long time, he strikes the Zen platform) 'Only to see the falling petals drifting away with the water, not knowing that the stream flows from the spring within the cave.' Ascending the Dharma hall on the day of bathing the Buddha, I quote Zen Master Xiangyan, saying: 'Being poor last year was not true poverty; being poor this year is true poverty. Last year, there was still a place to stand a gimlet; this year, there isn't even a gimlet.' If someone in the assembly were to stand up and say: 'Elder, you are mistaken. Today, the eighth day of the fourth month, is the Buddha's birthday. How can you cite this case?' I would only reply to him: 'The abbot's affairs are numerous.' (Descends the seat) Zen Master Bifeng was cremated. Offering tea at Mount Wutai. Shide (a famous Tang Dynasty Zen monk) came, truly not a common person. The Guanxi Zi (referring to a headless koan) has no head, yet it is the root of spirituality. Only this cup of clear tea can wash away the heat and vexation of sentient beings. Just like Zen Master Zechuan throwing down the tea basket and Zen Master Yangshan shaking the tea tree, what principle are they ultimately clarifying? (Passing the teacup, he says) 'Overturn the sea of birth and death, rely on the city of Nirvana.' The Zen master, because students were attached to intellectual understanding, once gave a teaching in the room, saying: 'Last night, Lotus Flower Peak was half-eaten by mayflies, why don't you know?' He also said: 'The Cold Spring Pavilion swallowing the Helei Pavilion is not questioned for now, but the Southern Peak and the Northern Peak fighting foreheads, what level of Zen exchange is this?' None in the assembly could comprehend. Soon after, the Zen master was falsely accused and arrested. Someone advised him to plan ahead, but the Zen master ignored it, calmly going to the government office. Before being interrogated, he spoke a verse under the hall and then passed away while sitting in meditation. At that time, it was the twenty-third day of the sixth month of the Hongwu nineteenth year (1386). He lived to be sixty-nine years old, with fifty-eight years as a monk.
Zen Master Chushi Fanqi (a prominent monk of the late Yuan and early Ming dynasties) of Tianning Temple in Jiaxing Prefecture Was a native of Xiangshan, Mingzhou, with the surname Zhu. On the Ding Si day of the sixth month of the Bing Shen year of Yuanzhen two (1296), his mother dreamed of the sun falling into her womb and gave birth to him. While still in swaddling clothes, a divine monk stroked his head and said: 'This child is an incarnation of the Buddha's sun! In the future, he will surely promote the Buddha's Dharma and illuminate the dark world.' Therefore, he was given the name Tanyao. He lost his parents early and was raised by his grandmother. At the age of seven, he could compose couplets, and the surrounding neighbors called him a child prodigy. At the age of nine, he entered Yongzuo Temple and studied under Ne Weng, and soon followed his clan ancestor.
晉翁洵于湖之崇恩。趙魏公見而器之。為鬻僧牒得度。年十六即受具戒。晉翁遷道場。師為侍者繼典藏鑰。一日閱楞嚴至緣見因明暗成無見不明自發則諸暗相永不能昏。因有省入。歷覽群籍恍如宿契。時元叟唱道雙徑。師往參叩問。如何是言發非聲色前不物。叟遽曰。言發非聲色前不物。速道速道。師擬進語。叟震威一喝。師愕然。會英宗召高僧金書大藏。師應詔入京。一夕睡起。聞鼓聲豁然大悟汗下如雨。拊幾笑曰。徑山鼻孔今日入吾手矣。因成偈曰。祟天門外鼓騰騰。驀劄虛空就地崩。拾得紅爐一點雪。卻是黃河六月冰。后歸徑山。叟為助喜處以第二座。參叩者多令就師抉擇。未幾行宣政院稔師名。命出世海鹽福臻。大曆戊辰遷州之天寧。至元乙亥遷杭報國。開堂日。僧問。天垂寶蓋地涌金蓮。一句無私如何祝讚。師曰吾嘗於此切。曰。常將日月為天眼。指出須彌作壽山。師曰三千年黃河一度清。曰。我本無心有所希求。今此法王大寶自然而至。且如何是法王大寶。師曰有眼者見有耳者聞。曰莫祇者便是么。師曰擊碎髑髏拽脫鼻孔。曰如何受用。師曰直待雨淋頭。僧禮拜。問不愁念起惟恐覺遲如何是覺。師曰牛角馬角。曰如何是念。師曰四五二十也不識。問一大藏教是個切腳未審切個什麼字。師曰切個不字。曰只
如不字又切個什麼字。師曰莫錯舉似人。曰謝師指示。師曰石羊頭子向東看。問佛祖因緣即不問君臣慶會事如何。師曰。瑞草生嘉運。靈華結早春。曰如何是君。師曰莫觸龍顏。曰如何是臣。師曰量材補職。曰如何是臣向君。師曰赤心片片。曰如何是君視臣。師曰如月入水。曰如何是君臣道合。師曰俱。問萬丈寒潭徹底冰時如何。師曰陽氣發來無硬地。問晷運推移日南長至阿那個是常住法。師曰冬不寒臘后看。曰教學人如何履踐。師曰獨木橋子。問。西天以蠟人為驗。未審此間以何為驗。師曰驗什麼碗。曰和尚豈無方便。師曰鷂子過新羅。問。一年將盡夜萬里未歸人。還許歸去也無。師曰十里長亭五里短亭。曰與么則不歸去也。師曰直須歸去。曰作么生是到家一句。師曰天寒日短兩人共一碗。問。觀山玩水訪道尋師。離此二途請師指示。師曰亂走作么。曰和尚恐某甲不實。師曰草賊大敗。曰。漢地不收秦不管。夜來明月上高峰。師曰引不著。曰四月十五日結為什麼人結。師曰癩馬系枯樁。曰七月十五日解又為什麼人解。師曰達磨來也。曰還有不在里許者么。師曰漫天網子百千重。曰本來無掛礙隨處任方圓。師曰放過一著。問。日從東上月向西沒。作么生是不遷義。師曰柳絮隨風自西自東。曰年年是好年日日是好日。師
曰瞎老婆吹火。問。護明大士未降王宮。釋迦老子在什麼處。師曰眨上眉毛。曰謝師答話。師曰恰值拄杖不在。問盡大地是個佛身向什麼處安居禁足。師曰錦上鋪華又一重。曰。竹密不妨流水過。山高豈礙白雲飛。師曰隨語生解。問如何是先照後用。師曰。劈開太華連天色。放出黃河到海聲。曰如何是先用后照。師曰。劍為不平離寶匣。藥因救病出金瓶。曰如何是照用同時。師曰。定光金地遙招手。智者江陵暗點頭。曰如何是照用不同時。師曰。三月懶游華下路。一家愁閉雨中門。僧禮拜。師曰更問一轉豈不好。問大悲菩薩用許多手眼作什麼。師曰春風不裹頭。問如何是在窟師子。師曰頭頂天。曰如何是出窟師子。師曰腳踏地。曰如何是哮吼師子。師曰還聞么。曰即今聞也作么生。師曰伏惟尚饗。師一日出門迎接次。僧問。開門待知識。知識不來過。不來過者是什麼知識。師便不審。曰和尚見個什麼。師曰好心不得好報。修佛殿次。師問掌事僧者殿是什麼年中蓋造。僧摑露柱曰何不祇對和尚。師曰克繇叵耐。倒來者里捋虎鬚。三十棒一棒也不恕。僧曰容某甲申說。便禮拜。師曰且放過一著。師一日芟草次。僧問有根草任和尚芟。無根草作么生芟。師鋤地一下。僧便放身倒。師曰。諸方火葬我者里活埋。僧起走。師呵呵
大笑。師在鳳山。一日入省次。高右丞問。禪分五派教列三乘。教則不問。如何是禪。師曰正值歲朝公宴。丞曰。達磨西來。不立文字直指人心見性成佛。佛在什麼處。師曰。管絃雜沓。朱紫熒煌。丞曰莫便是和尚見處么。師曰不敢。丞曰容在別日說話。師諾諾。一日座主參。師問講甚麼經。主曰法華。師曰經中道是真精進是名真法供養如來是否。曰是。師曰。供養即不無。如何是真法。曰具在藥王品。師曰。將謂是金毛師子。元來是野犴眷屬。主卻問如何是真法。師曰汝豈不從天臺來。主曰是。師曰。天臺山高一萬八千丈。頂上著得幾人。主無語。師曰喫茶去。師一日入園問園頭瓜熟也未。頭曰熟來久矣。師曰甜瓜摘一顆來。頭取瓜呈曰大刀三十口。師曰飽叢林。上堂。未離兜率已降皇宮。未出母胎度人已畢。三世諸佛。歷代祖師。天下老和尚。說心說性舉古舉今。總是無風匝匝之波。實情好與二十拄杖。新福臻今日不是盡法。無民打頭不遇作家。到底翻成骨董。若相委悉。拈卻炙脂帽子。脫卻鶻臭布衫。其或未然。明朝後日大有事在。上堂。巖頭道須是一一從自己胸中流出與我蓋天蓋地去。恁么道被他掘窖深埋了也。茫茫宇宙人無數。那個男兒是丈夫。男兒丈夫相去多少。待你出窖來卻向你道。上堂。彌勒真彌勒
【現代漢語翻譯】 現代漢語譯本 大笑。 師父在鳳山。 一天，師父到省城去，高右丞問道：『禪宗分為五派，佛教分為三乘。教義暫且不問，什麼是禪？』 師父說：『正值新年朝賀，舉行盛大宴會。』 右丞說：『達摩祖師西來，提倡不立文字，直指人心，見性成佛。那麼佛在哪裡呢？』 師父說：『管絃樂聲嘈雜，達官貴人衣著華麗。』 右丞說：『莫非這就是和尚您所見到的？』 師父說：『不敢當。』 右丞說：『改天再談。』 師父應允。 一天，一位座主來參拜，師父問：『講什麼經？』 座主說：『《法華經》。』 師父說：『經中說「是真精進，是名真法供養如來」，是這樣嗎？』 座主說是。 師父說：『供養並非沒有，但什麼是真法呢？』 座主說：『具體內容在《藥王品》中。』 師父說：『我以為是金毛獅子，原來是野狼眷屬。』 座主反問：『什麼是真法？』 師父說：『你不是從天臺山來的嗎？』 座主說是。 師父說：『天臺山高一萬八千丈，山頂上能站幾個人？』 座主無語。 師父說：『喝茶去。』 師父一天進入園中，問園丁瓜是否熟了。 園丁說：『熟了很久了。』 師父說：『摘一個甜瓜來。』 園丁取來瓜呈上，說：『大刀三十口。』 師父說：『足夠叢林享用。』 師父上堂說法：『未離開兜率天（佛教欲界第四天，彌勒菩薩所在），已經降生皇宮；未出母胎，度人已經完畢。三世諸佛，歷代祖師，天下的老和尚，說心說性，引經據典，總是無風起浪。實情應該打二十拄杖。新年到來，今天並非窮盡佛法。沒有民眾帶頭，不遇行家，最終變成古董。如果想要詳細瞭解，就丟掉油膩的帽子，脫掉髮出腐臭味的布衫。如果還不能領悟，明天后天還有大事發生。』 師父上堂說法：『巖頭禪師說必須一一從自己胸中流出，與我蓋天蓋地而去。這樣說，就被他掘深坑埋掉了。茫茫宇宙人無數，哪個男兒是丈夫？男兒與丈夫相差多少？等你出坑來再告訴你。』 師父上堂說法：『彌勒真彌勒（彌勒菩薩）。』
【English Translation】 English version Great laughter. The master was at Fengshan. One day, he went to the provincial capital. Gao Youcheng asked, 'Chan (Zen Buddhism) is divided into five schools, and Buddhism is classified into three vehicles (Triyāna). The teachings are not in question, but what is Chan?' The master said, 'It is precisely the time of the New Year's court banquet.' Cheng said, 'Bodhidharma came from the West, advocating not establishing words, directly pointing to the human mind, seeing one's nature and becoming a Buddha. Where is the Buddha?' The master said, 'The sounds of pipes and strings are mixed, and the purple and scarlet robes are dazzling.' Cheng said, 'Could that be what the venerable monk sees?' The master said, 'I dare not presume.' Cheng said, 'We'll talk another day.' The master agreed. One day, a lecturer came to visit. The master asked, 'What sutra are you lecturing on?' The lecturer said, 'The Lotus Sutra.' The master said, 'Does the sutra say, "This is true diligence, this is called truly offering to the Tathagata (如來)"? Is that so?' The lecturer said yes. The master said, 'Offering is not absent, but what is true Dharma (法)?' The lecturer said, 'The details are in the Medicine King Chapter.' The master said, 'I thought it was a golden-haired lion, but it turns out to be a jackal's kin.' The lecturer asked in return, 'What is true Dharma?' The master said, 'Didn't you come from Tiantai Mountain (天臺山)?' The lecturer said yes. The master said, 'Tiantai Mountain is 18,000 zhang (丈) high. How many people can stand on top?' The lecturer was speechless. The master said, 'Let's have tea.' One day, the master entered the garden and asked the gardener if the melons were ripe. The gardener said, 'They have been ripe for a long time.' The master said, 'Pick a sweet melon.' The gardener brought a melon and presented it, saying, 'Thirty mouths of the big knife.' The master said, 'Enough for the whole monastery.' The master ascended the platform and said, 'Before leaving Tushita Heaven (兜率天, the fourth heaven of desire in Buddhism, where Maitreya Bodhisattva resides), he had already descended into the royal palace; before leaving his mother's womb, he had already finished saving people. The Buddhas of the three worlds, the ancestral masters of all generations, the old monks of the world, speaking of mind and nature, citing the past and the present, are all waves rising without wind. The truth is worth twenty blows of the staff. The New Year has arrived, and today is not the end of the Dharma. Without the people taking the lead, without meeting an expert, it will eventually become an antique. If you want to know the details, throw away the greasy hat and take off the smelly cloth robe. If you still don't understand, there will be big things happening tomorrow and the day after tomorrow.' The master ascended the platform and said, 'Zen Master Yantou said that it must flow out from one's own chest, covering the sky and the earth with me. Saying that, he was buried in a deep pit by him. In the vast universe, there are countless people. Which man is a true man? How much difference is there between a man and a true man? I'll tell you when you come out of the pit.' The master ascended the platform and said, 'Maitreya (彌勒) is the true Maitreya.'
。分身千百億。時時示時人。時人自不識。拈拄杖。衝開碧落松千尺。截斷紅塵水一溪。上堂。米里有蟲。麥里有面。廚庫僧堂山門佛殿。盞子撲落地。楪子成七片。上堂。若論生佛未具以前一段大事。只在諸人腳跟下。動便踏著。只是不知起處。你道從甚麼處起。掀翻四大海。踢倒五須彌。正覓起處不得。豈不見東山演祖曰。山僧昨日入城。見一棚傀儡。不免近前看。或見端嚴奇特。或見醜陋不堪。動轉行坐青黃赤白一一見了。仔細看來。元來青布幕里有人。山僧忍俊不禁乃問長史高姓。他道老和尚看便了。問什麼姓。師曰。誰家別館池塘里。一對鴛鴦畫不成。上堂。眉毛雖長不礙眼。鼻孔雖高不礙面。諸佛雖悟無二心。眾生雖迷無二見。見不見。倒騎牛兮入佛殿。上堂。兔角不用無。牛角不用有。兩兩不成雙。三三亦非九。夜來空手把鋤頭。天明面南看北斗。上堂。大樹大皮裹。小樹小皮纏。若不同床睡。焉知被底穿。上堂。驢事未去。馬事到來。貓兒上露柱。鐵鋸舞三臺。大唐天子呵呵笑。移取眉毛眼上栽。上堂。舉祖師道在胎名身處世名人。在眼曰見在耳曰聞。在鼻嗅香在舌談論。在手執捉在足運奔。遍現俱該法界。收攝在一微塵。識者知是佛性。不識喚作精魂。師曰。書頭教娘勤作息。書尾教娘莫瞌睡。還
【現代漢語翻譯】 現代漢語譯本 化身千百億（無數化身）。時時示現於世人。世人卻不認識。拿起拄杖。衝開碧落（天空）千尺高的松樹。截斷紅塵（世俗）的一條溪流。上堂說法。米里有蟲。麥里有面。廚房、倉庫、僧房、山門、佛殿。盞子掉在地上。碟子碎成七片。上堂說法。如果討論生佛（眾生和佛）未出現之前的那段大事。就在各位的腳下。一動就踩著。只是不知道從哪裡開始。你們說從哪裡開始呢？掀翻四大海。踢倒五須彌山（佛教宇宙觀中的中心山）。正在尋找開始的地方卻找不到。難道沒聽見東山演祖（禪宗祖師）說。老衲昨天進城。看見一個戲臺上的傀儡戲。忍不住走近觀看。有的端莊奇特。有的醜陋不堪。動作行走，青黃赤白，一一都看到了。仔細看來。原來是青布幕里有人在操縱。老衲忍不住問戲班班主貴姓。他卻說老和尚你看戲就是了。問什麼姓。師父說。誰家別館的池塘里。一對鴛鴦卻畫不成。上堂說法。眉毛雖然長卻不礙眼。鼻孔雖然高卻不礙面。諸佛雖然覺悟卻沒有二心。眾生雖然迷惑卻沒有二見。見還是不見。倒騎著牛進入佛殿。上堂說法。兔子角不用沒有。牛角不用有。兩兩不成雙。三三也不是九。夜裡空手拿著鋤頭。天亮面朝南看著北斗星。上堂說法。大樹用大樹皮包裹。小樹用小樹皮纏繞。如果不同床睡覺。怎麼知道被子底下有什麼。上堂說法。驢的事情還沒過去。馬的事情又來了。貓兒爬上露柱。鐵鋸在三臺上舞動。大唐天子（唐朝皇帝，618年-907年）呵呵笑。把眉毛移到眼睛上面栽種。上堂說法。舉祖師說，道在胎中名為身，處世名為人。在眼叫做見，在耳叫做聞。在鼻嗅香，在舌談論。在手執持，在足奔走。普遍顯現，包含整個法界。收攝起來，就在一微塵之中。認識的人知道這是佛性。不認識的人就叫做精魂。師父說。書的開頭教導女兒勤勞紡織。書的結尾教導女兒不要打瞌睡。還
【English Translation】 English version Emanating billions of bodies. Constantly appearing to people. Yet people do not recognize it themselves. Picking up a staff. Bursting open the azure sky, a thousand feet of pine trees. Cutting off a stream of red dust (worldly affairs). Ascending the hall to preach. There are worms in the rice. There is flour in the wheat. Kitchen, warehouse, monks' quarters, mountain gate, Buddha hall. A cup falls to the ground. A plate breaks into seven pieces. Ascending the hall to preach. If discussing the great matter before the arising of sentient beings and Buddhas. It is right under everyone's feet. Stepping on it with every movement. Just not knowing where it begins. You say, where does it begin? Overturning the four great seas. Kicking down Mount Sumeru (the central mountain in Buddhist cosmology). Searching for the beginning but unable to find it. Haven't you heard Dongshan Yanzu (a Chan master) say: 'This old monk entered the city yesterday. Saw a puppet show. Couldn't help but go closer to watch. Some were dignified and unique. Some were ugly and unbearable. Movements, walking, sitting, blue, yellow, red, white, all were seen. Looking closely. It turned out there were people operating behind the blue cloth curtain. This old monk couldn't help but ask the troupe leader his honorable name. He said, 'Old monk, just watch the show. Why ask the name?' The master said. 'In whose other residence's pond. A pair of mandarin ducks cannot be painted.' Ascending the hall to preach. Although the eyebrows are long, they do not obstruct the eyes. Although the nostrils are high, they do not obstruct the face. Although the Buddhas are enlightened, they have no dualistic mind. Although sentient beings are deluded, they have no dualistic view. See or not see. Riding a cow backwards into the Buddha hall. Ascending the hall to preach. Rabbit horns need not be nonexistent. Cow horns need not exist. Two and two do not make a pair. Three and three are not nine. Last night, empty-handed, I held a hoe. At dawn, facing south, I look at the Big Dipper. Ascending the hall to preach. Big trees are wrapped in big bark. Small trees are wrapped in small bark. If we don't sleep in the same bed. How would we know what's under the blanket. Ascending the hall to preach. The donkey's affair has not passed. The horse's affair has arrived. The cat climbs the dew-covered pillar. The iron saw dances on the three platforms. The Emperor of the Great Tang (618-907 AD) laughs heartily. Transplanting the eyebrows to plant them above the eyes. Ascending the hall to preach. Quoting the ancestral master, saying, 'The Dao is named body in the womb, named person in the world.' In the eye it is called seeing, in the ear it is called hearing. In the nose it smells fragrance, on the tongue it discusses. In the hand it holds, in the foot it runs. Universally manifesting, encompassing the entire Dharma realm. Gathering it up, it is in a single dust mote. Those who recognize it know it is Buddha-nature. Those who do not recognize it call it the spirit.' The master said. 'The beginning of the book teaches the daughter to diligently weave. The end of the book teaches the daughter not to doze off.' Still
識娘面㭰么。玉容寂寞淚闌干。黎華一枝春帶雨。喝一喝。上堂。一道圓光阿誰無分。貓兒若無分為甚麼捉老鼠。若有分為什麼做貓兒。千年田。八百主。浴佛上堂。清凈法身簸土揚塵。圓滿報身倚富欺貧。千百億化身弄假像真。三身中浴那一身。謝三娘秤銀上堂。頭上是天。腳下是地。青山是青山。白雲是白雲。你會也。有馬騎馬。無馬步行。你若不會。夜行莫踏白。不是水便是石。上堂。無手人行拳。無舌人解語。忽若無手人打無舌人。無舌人連忙道個不必。復曰只個不必。天下衲僧跳不出。上堂。個個抱荊山之璧。人人懷滄海之珠。干旋佛祖樞機。提掇衲僧巴鼻。盡謂頂門眼正。咸言肘后符靈。殊不知靈龜負圖自取喪身之兆。出格一句作么生。朝霞不出市。暮霞行千里。上堂。黃檗手中棒。剜肉作瘡。大愚肋下拳。吃鹽救渴。速則易改。久則難追。選佛若無如是眼。假饒千載亦奚為。喝一喝。上堂。拈卻𥁊盂匙箸吃飯不得。屏卻咽喉唇吻出氣不得。色身安法身不可不安。法身色身是一是二。華須連夜發。莫待曉風吹。上堂。俱胝豎一個指頭。雪峰輥三個木毬。石鞏張弓架箭。華亭短棹孤舟。鳳山無法可說。不妨坐斷杭州。就中卻有個好處。好在什麼處。四五百條華柳巷。二三千所管絃樓。上堂。大事未明如喪考
【現代漢語翻譯】 現代漢語譯本： 『識娘面㭰么』（這是什麼意思）。美麗的容顏寂寞，淚水縱橫。就像帶雨的梨花，一枝獨秀，充滿春意。喝！喝！上堂說法。 一道圓光，誰沒有一份？貓兒如果沒有一份，為什麼會捉老鼠？如果有份，為什麼要做貓兒？千年的田地，換了八百個主人。浴佛上堂說法：清凈法身，卻在簸土揚塵；圓滿報身，倚仗財富欺壓貧窮；千百億化身，弄假成真。三身之中，要洗浴哪一身？ 謝三娘秤銀上堂說法：頭上是天，腳下是地。青山是青山，白雲是白雲。你明白了嗎？會的人，有馬騎馬，沒馬步行。你若不明白，夜裡走路不要踩到白色的東西，不是水就是石頭。 上堂說法：沒有手的人打拳，沒有舌頭的人說話。忽然沒有手的人打沒有舌頭的人，沒有舌頭的人連忙說不必了。再說這個『不必』，天下的僧人都跳不出這個圈套。 上堂說法：個個都抱著荊山的寶玉，人人懷著滄海的珍珠。轉動佛祖的關鍵，提起僧人的要點。都說頂門上的眼睛是正的，都說手肘后的符是靈驗的。卻不知道靈龜揹著圖，反而給自己招來殺身之禍。超脫的一句話怎麼說？朝霞不出市，晚霞行千里。 上堂說法：黃檗禪師手中的棒，是剜肉作瘡；大愚禪師肋下的拳，是吃鹽止渴。快速改正就容易，時間久了就難以改變。選佛如果沒有這樣的眼力，即使過了一千年又有什麼用呢？喝！喝！上堂說法。 丟掉𥁊盂匙箸，就吃不了飯；屏住咽喉唇吻，就出不了氣。色身和法身，不可不安。法身和色身，是一還是二？花要連夜開放，不要等到曉風吹來。 上堂說法：俱胝禪師豎起一個指頭，雪峰禪師滾動三個木球，石鞏禪師張弓搭箭，華亭禪師短棹孤舟。鳳山禪師無法可說，不妨坐斷杭州。其中卻有個好處，好在什麼地方？四五百條華柳巷，二三千所管絃樓。 上堂說法：大事未明，如同死了父母。
【English Translation】 English version: 'What is the face of the mother?' (What does this mean?). The beautiful face is lonely, with tears streaming down. Like a pear blossom in the spring rain, uniquely beautiful and full of spring. Drink! Drink! Ascend the hall to preach. A circle of light, who doesn't have a share? If the cat doesn't have a share, why does it catch mice? If it has a share, why be a cat? A thousand-year-old field has had eight hundred owners. Ascending the hall to bathe the Buddha: The pure Dharma body is winnowing soil and raising dust; the perfect reward body relies on wealth to oppress the poor; hundreds of billions of transformation bodies are making falsehoods seem real. Among the three bodies, which one should be bathed? Madam Xie weighs silver and ascends the hall to preach: Above is the sky, below is the earth. Green mountains are green mountains, white clouds are white clouds. Do you understand? Those who know how, ride horses if they have them, walk if they don't. If you don't understand, don't step on white things when walking at night, it's either water or stone. Ascending the hall to preach: A person without hands practices boxing, a person without a tongue speaks. Suddenly, a person without hands hits a person without a tongue, and the person without a tongue quickly says it's not necessary. Saying 'not necessary' again, all the monks in the world cannot jump out of this circle. Ascending the hall to preach: Everyone holds the jade of Mount Jing (Jing Mountain, a mountain famous for its jade) , everyone carries the pearl of the vast sea. Turn the key of the Buddhas and ancestors, and lift the key points of the monks. They all say that the eye on the top of the head is correct, and they all say that the talisman behind the elbow is effective. But they don't know that the spirit turtle carrying the diagram brings disaster upon itself. How to say a transcendent sentence? Morning clouds do not leave the market, evening clouds travel thousands of miles. Ascending the hall to preach: The staff in the hand of Zen Master Huangbo (Huangbo Xiyun, a famous Zen master of the Tang Dynasty (618-907)) is like cutting flesh to make a wound; the fist under the ribs of Zen Master Dayu (Dayu, refers to a Zen master) is like drinking salt to quench thirst. It is easy to correct quickly, but difficult to change after a long time. If there is no such vision for selecting Buddhas, what is the use even after a thousand years? Drink! Drink! Ascending the hall to preach. If you throw away the bowl and chopsticks, you cannot eat; if you hold your throat and lips, you cannot breathe. The physical body and the Dharma body cannot be uneasy. Are the Dharma body and the physical body one or two? Flowers should bloom overnight, don't wait for the morning breeze to blow. Ascending the hall to preach: Zen Master Jizhi (Jizhi, refers to a Zen master) raised a finger, Zen Master Xuefeng (Xuefeng Yicun, a famous Zen master of the Tang Dynasty (618-907)) rolled three wooden balls, Zen Master Shigong (Shigong, refers to a Zen master) drew his bow and set an arrow, Zen Master Huating (Huating, refers to a Zen master) had a short oar and a lonely boat. Zen Master Fengshan (Fengshan, refers to a Zen master) has nothing to say, so he might as well sit and cut off Hangzhou. But there is a good thing in it, where is it good? Four or five hundred willow lanes, two or three thousand places of string and wind instruments. Ascending the hall to preach: If the great matter is not clear, it is like the death of one's parents.
妣。大事已明如喪考妣。你道有成褫無成褫。常因送客處。憶得別家時。上堂。聞聲悟道塞卻你耳根。見色明心換卻你眼睛。蒲團上端坐。針眼里穿線。西風一陣來。落葉兩三片。師自至正甲申遷禾之本覺。丁亥帝師錫號佛日普照慧辯禪師。適符昔日神僧之言。會光孝虛席。眾復勉師就焉。尋退歸天寧。上堂曰。一毫吞卻山河大地則易。山河大地吞卻一毫則難。也不難也不易。鋪個破席日裡睡。料想上方兜率宮。也無如此日炙背。筑西齋為終老計。自號西齋老人。洪武元年秋九月詔江南大浮屠十餘人于蔣山建大法會。命師升座說法。上大悅。二年春複用元年故事召師說法。賜齋文樓下。親承顧問。暨行。出內府白金以賜。三年秋上以鬼神情狀幽微難測。意遺經當有明文。召僧中博通三藏者問焉。於是師與夢堂噩行中仁等應詔至京。館于大天界寺。上命禮部勞之。又命膳部頒賜薪米。旋命以所問。條晢入告。師援據經論完成的書將進。忽示微疾。越四日趣左右。具浴更衣。索筆書偈曰。真性圓明本無生滅。木馬夜鳴西方日出。書畢謂夢堂曰我去矣。堂曰何處去。師曰西方去。堂曰西方有佛東方無佛耶。師乃震聲一喝而逝。時辛亥七月二十六日也。上聞嗟悼久之。時禁火葬。以師故特從阇維例。火余齒舌數珠不壞。舍利五色紛
【現代漢語翻譯】 現代漢語譯本： 妣（bǐ）：指已故的母親。大事已經明瞭，就像失去了父母一樣悲痛。你說有成就了要拋棄，沒有成就也要拋棄。常常因為送客人的時候，回憶起離別家鄉的情景。上堂說法：聽到聲音就領悟佛道，堵塞你的耳根；見到外色就明瞭本心，換掉你的眼睛。在蒲團上端正地坐著，就像在針眼里穿線一樣精細。西風一陣吹來，飄落兩三片樹葉。 師父從元朝至正甲申年（1344年）遷移到禾州（今浙江嘉興）的本覺寺。丁亥年（1347年），元順帝賜予『佛日普照慧辯禪師』的稱號，恰好應驗了昔日神僧的預言。適逢光孝寺住持的位置空缺，眾人又勉勵師父前去就任，不久后又退隱回到天寧寺。上堂說法：用一根毫毛吞掉山河大地容易，用山河大地吞掉一根毫毛則難。說不難也不容易，鋪個破席在太陽下睡覺，心想上面的兜率宮，也沒有像這樣曬太陽舒服。建造西齋作為養老的打算，自號西齋老人。 明朝洪武元年（1368年）秋九月，明太祖詔令江南十大高僧在蔣山（今南京紫金山）建立大法會，命令師父升座說法，皇上非常高興。洪武二年（1369年）春天，又按照元年（1368年）的慣例召師父說法，在賜齋文樓下，親自向師父請教。等到師父要離開的時候，拿出內府的白銀賞賜。洪武三年（1370年）秋天，皇上認為鬼神的情狀幽深微妙難以測度，認為遺留下來的經典應當有明確的文字記載，召集僧人中博通三藏經典的人來詢問。於是師父與夢堂噩、行中仁等人應詔來到京城，住在天界寺。皇上命令禮部慰勞他們，又命令膳部頒發薪柴米糧。隨即命令他們將所詢問的問題，條理清晰地報告上來。師父援引經書理論，寫完成的書準備進獻，忽然示現輕微的疾病。過了四天，催促身邊的人，準備沐浴更衣，索要筆墨寫下偈語說：『真性圓明，本來就沒有生滅。木馬在夜晚嘶鳴，西方升起太陽。』寫完后對夢堂說：『我要走了。』夢堂問：『去哪裡？』師父說：『去西方。』夢堂問：『西方有佛，東方就沒有佛嗎？』師父於是大喝一聲而逝。時間是辛亥年七月二十六日。皇上聽聞后嗟嘆悲痛了很久。當時禁止火葬，因為師父的緣故，特別允許按照荼毗的例子。火化后牙齒、舌頭、數珠沒有損壞，舍利五顏六色，紛紛散落。
【English Translation】 English version: 妣 (bǐ): Refers to the deceased mother. The great matter is already clear, as painful as losing one's parents. You say that if there is achievement, it should be discarded; if there is no achievement, it should also be discarded. Often, when seeing guests off, one recalls the scenes of leaving home. Ascending the hall to preach: Hearing sounds, one awakens to the Buddha's path, blocking one's ear roots; seeing external forms, one understands the original mind, changing one's eyes. Sitting upright on the蒲團 (pútuán, meditation cushion), it is as meticulous as threading a needle. A gust of west wind comes, and two or three leaves fall. The master moved from Hezhou (嘉興, Jiāxīng, present-day Jiaxing, Zhejiang) to Benjue Temple in the year of 甲申 (jiǎshēn, 1344) of the 至正 (zhìzhèng) era of the Yuan Dynasty. In the year of 丁亥 (dīnghài, 1347), Emperor 順帝 (shùndì) bestowed the title 'Buddha Sun Universally Illuminating Wise Eloquent Chan Master,' which coincided with the prophecy of the divine monk of the past. It happened that the position of abbot of Guangxiao Temple was vacant, and the people again encouraged the master to take office, but soon after, he retired and returned to Tianning Temple. Ascending the hall to preach: It is easy to swallow mountains and rivers with a single hair, but it is difficult to swallow a single hair with mountains and rivers. Saying it's not difficult or easy, spreading a broken mat to sleep in the sun, thinking that the Tushita Heaven (兜率宮, Dōushuài Gōng) above is not as comfortable as basking in the sun. Building the West Hermitage as a plan for old age, he called himself the Old Man of the West Hermitage. In the autumn of the ninth month of the first year of 洪武 (hóngwǔ, 1368) of the Ming Dynasty, Emperor 明太祖 (míng tàizǔ) ordered the ten great monks of Jiangnan to establish a great Dharma assembly at Jiangshan (蔣山, Jiǎngshān, present-day Zijin Mountain in Nanjing), ordering the master to ascend the seat and preach, and the emperor was very pleased. In the spring of the second year of 洪武 (hóngwǔ, 1369), following the practice of the first year (1368), he summoned the master to preach, and personally consulted the master under the Cishi Wenlou. When the master was about to leave, he took out silver from the inner treasury to reward him. In the autumn of the third year of 洪武 (hóngwǔ, 1370), the emperor believed that the situation of ghosts and gods was profound and subtle and difficult to measure, and believed that the remaining scriptures should have clear written records, and summoned those among the monks who were well-versed in the 三藏 (sāncáng, Tripitaka) to inquire. Therefore, the master, along with 夢堂噩 (mèng táng è), 行中仁 (xíng zhōng rén), and others, responded to the edict and came to the capital, residing in the 天界寺 (tiānjiè sì, Tianjie Temple). The emperor ordered the Ministry of Rites to comfort them, and also ordered the Ministry of Food to distribute firewood and rice. Immediately, he ordered them to report the questions asked in a clear and orderly manner. The master cited scriptures and theories, wrote a book to be presented, and suddenly showed a slight illness. After four days, he urged the people around him to prepare to bathe and change clothes, and asked for pen and ink to write a verse saying: 'The true nature is perfectly clear, originally without birth or death. The wooden horse neighs at night, and the sun rises in the west.' After writing, he said to 夢堂 (mèng táng): 'I am leaving.' 夢堂 (mèng táng) asked: 'Where are you going?' The master said: 'Going to the West.' 夢堂 (mèng táng) asked: 'Is there a Buddha in the West, and no Buddha in the East?' The master then shouted loudly and passed away. The time was the twenty-sixth day of the seventh month of the year 辛亥 (xīnhài). The emperor heard this and lamented for a long time. At that time, cremation was forbidden, but because of the master, it was specially allowed according to the example of 荼毗 (tú pí, cremation). After cremation, the teeth, tongue, and rosary were not damaged, and the relics were colorful and scattered.
綴遺骼。弟子文晟奉骼及諸不壞者歸西齋塔焉。師世壽七十五僧臘六十三。行中仁公狀其行。文憲宋公濂為之銘。所著有六會語凈土詩慈氏上生偈北遊集鳳山集西齋集和三聖詩永明山居詩陶潛詩林逋詩。總若干卷。並行於世。
杭州徑山愚庵以中智及禪師
蘇之吳縣顧氏子。父茂卿。母周氏。自幼出家穹窿海云院祝髮受具。聽賢首法師講法界觀。未終篇輒笑曰。一真法界圓同太虛。但涉言詞即成剩法。縱獲天雨寶華。於我奚益哉。遂謁笑隱於建業。隱文章道德傾動一世。師微露文彩。一時交相延譽。有同袍嶼公見師訶曰。子才若此。不思擔荷正法。乃甘作騷壇奴隸乎。無盡燈偈所謂黃葉飄飄者不知作何見解。師舌噤不能答。旋歸海云。胸襟礙塞目不交睫者逾月。一日忽見秋葉墜庭豁然有省。走雙徑謁寂照呈所證。照可之命居侍司。未幾遷主藏室。至正壬午江南行宣政院舉師出世昌國之隆教。尋領普慈。戊戌遷凈慈。江浙行省丞相達識帖穆兒復請住持徑山。僧問不與萬法為侶者是什麼人。師曰十字街頭石敢當。僧擬再問。師曰更要第二杓惡水在。問馬祖升堂百丈卷席意旨如何。師曰不是苦心人不知。曰。龍袖拂開全體現。像王行處絕狐蹤。還得相應也未。師曰萬里望崖州。問如何是賓中賓。師曰君向瀟湘我
【現代漢語翻譯】 現代漢語譯本 收拾遺留的骨骸。弟子文晟將（智及禪師的）遺骨以及其他沒有腐壞的部分，送回西齋塔安放。禪師世壽七十五歲，僧臘六十三年。行中仁公撰寫了他的行狀，文憲宋公濂為他寫了銘文。他的著作有《六會語》、《凈土詩》、《慈氏上生偈》、《北遊集》、《鳳山集》、《西齋集》、《和三聖詩》、《永明山居詩》、《陶潛詩》、《林逋詩》等，總共有若干卷，流傳於世。
杭州徑山愚庵智及禪師
（智及禪師是）蘇州吳縣顧氏的兒子，父親是顧茂卿，母親是周氏。從小就在穹窿山海云院出家，剃度並受具足戒。聽賢首法師講解《法界觀》，還沒聽完就笑著說：『一真法界圓融如同太虛空，但凡涉及言語文字，就成了多餘的東西。縱然得到像天雨一樣多的寶華，對於我又有什麼用呢？』於是去建業拜見笑隱禪師。笑隱禪師的文章和道德傾動一時。智及禪師稍微顯露出文采，一時之間人們交相讚譽。有位同袍嶼公見到智及禪師，呵斥他說：『你的才華如此，不想著承擔弘揚正法的大任，卻甘心做騷人墨客的奴隸嗎？《無盡燈偈》里所說的「黃葉飄飄」，你不知道該如何理解嗎？』智及禪師一時語塞，不能回答。隨即返回海云院，胸中鬱悶，閉目不眠，過了一個多月。一天，忽然看到秋葉墜落庭院，豁然開悟。跑到雙徑拜見寂照禪師，呈上自己所悟到的。寂照禪師認可了他，命他住在侍司。不久，升爲主管藏室。至正壬午年（1342年），江南行宣政院推舉智及禪師出任昌國隆教寺住持。不久又領管普慈寺。戊戌年（1358年），調任凈慈寺住持。江浙行省丞相達識帖穆兒又請他住持徑山寺。有僧人問：『不與萬法為侶的是什麼人？』智及禪師說：『十字街頭的石敢當。』僧人想要再問，智及禪師說：『更要第二杓惡水在（比喻不要再多費口舌）。』問：『馬祖升堂，百丈卷席，意旨如何？』智及禪師說：『不是苦心人不知道。』（僧人）說：『龍袖拂開全體現，像王行處絕狐蹤，還得相應也未？』智及禪師說：『萬里望崖州（比喻差得很遠）。』問：『如何是賓中賓？』智及禪師說：『君向瀟湘我
【English Translation】 English version Collecting the remaining bones. The disciple Wen Sheng respectfully took the bones and other uncorrupted parts (of Zen Master Zhi Ji) back to the West Zhai Pagoda for enshrinement. The Zen Master's lifespan was seventy-five years, and his monastic age was sixty-three years. Xing Zhongren wrote his biography, and Wenxian Song Lian wrote his epitaph. His works include 'Six Assemblies Discourse,' 'Pure Land Poems,' 'Maitreya's Ascent to Tushita Verse,' 'North Travel Collection,' 'Phoenix Mountain Collection,' 'West Zhai Collection,' 'Poems in Response to the Three Sages,' 'Yongming Mountain Residence Poems,' 'Tao Qian Poems,' 'Lin Bu Poems,' totaling several volumes, which are circulated in the world.
Zen Master YU'an Zhi Ji of Jingshan, Hangzhou
(Zen Master Zhi Ji) was the son of the Gu family of Wu County, Suzhou; his father was Gu Maoqing, and his mother was Zhou. He became a monk at a young age at Haiyun Monastery on Qionglong Mountain, where he had his head shaved and received the full precepts. He listened to Dharma Master Xianshou explain the 'Contemplation of the Dharmadhatu.' Before the end of the lecture, he laughed and said, 'The One True Dharmadhatu is perfectly round like the great void. But as soon as words are involved, it becomes superfluous. Even if I were to receive a rain of precious flowers, what use would it be to me?' Thereupon, he went to Jianye to visit Zen Master Xiaoyin. Zen Master Xiaoyin's writings and morality moved the world. Zen Master Zhi Ji slightly revealed his literary talent, and for a time, people praised him in unison. A fellow monk, Yu Gong, saw Zen Master Zhi Ji and scolded him, saying, 'With your talent, you do not think of taking on the great responsibility of propagating the true Dharma, but are content to be a slave to literary circles? What is your understanding of the so-called "yellow leaves fluttering" in the 'Endless Lamp Gatha'?' Zen Master Zhi Ji was speechless and could not answer. He then returned to Haiyun Monastery, his heart blocked and his eyes unable to close for more than a month. One day, he suddenly saw autumn leaves falling in the courtyard and suddenly had an awakening. He ran to Shuangjing to visit Zen Master Jizhao and presented what he had realized. Zen Master Jizhao approved of him and ordered him to reside in the service hall. Before long, he was promoted to be in charge of the treasury. In the Renwu year of the Zhizheng era (1342), the Jiangnan Xing Xuanzheng Yuan recommended Zen Master Zhi Ji to be the abbot of Longjiao Monastery in Changguo. Soon after, he also took charge of Puci Monastery. In the Wuxu year (1358), he was transferred to be the abbot of Jingci Monastery. The Jiangzhe Xing Province Chancellor Dash帖穆爾 again invited him to be the abbot of Jingshan Monastery. A monk asked, 'What kind of person is not a companion to the myriad dharmas?' Zen Master Zhi Ji said, 'The stone statue at the crossroads.' The monk wanted to ask again, and Zen Master Zhi Ji said, 'Do you want a second ladle of dirty water? (metaphor for not wanting to waste more words)' Asked, 'What is the meaning of Mazu ascending the hall and Baizhang rolling up the mat?' Zen Master Zhi Ji said, 'Those who are not bitter-hearted do not know.' (The monk) said, 'The dragon's sleeve sweeps open, the whole body appears; the elephant king walks, and the fox's tracks disappear. Is it still in accordance?' Zen Master Zhi Ji said, 'Looking at Yazhou from ten thousand miles away (metaphor for being far off).』 Asked, 'What is a guest among guests?' Zen Master Zhi Ji said, 'You towards the Xiao and Xiang, I'
向秦。曰如何是賓中主。師曰常在途中不離家舍。曰如何是主中賓。師曰常在家舍不離途中。曰如何是主中主。師曰。橫按鏌铘全正令。太平寰宇斬癡頑。曰。賓主已蒙師指示。向上宗乘事若何。師曰三年一閏九月重陽。問。眾生為解礙。菩薩未離覺。和尚作么生。師曰。天寒日短。兩人共一碗。問如何是清凈法身。師曰。月色和云白。松聲帶雨寒。問。釋迦已滅彌勒未生。正當今日佛法委付何人。師曰老僧打退鼓。曰前無釋迦后無彌勒還有參學分也無。師曰風不來樹不動。問佛法禪道相去多少。師舉手曰展則成掌握則成拳。僧禮拜。師曰狂狗趁塊。問。竺土大仙心東西密相付。如何是密付底心。師曰九秋黃葉亂飄金。曰和尚莫將境示人。師曰老僧罪過。問。擬心即差動念即乖。不擬不動還有過也無。師曰有。曰畢竟如何則是。師曰莫認自己清凈法身。問如何是毗盧師。師曰斷跟草鞋。曰如何是法身主。師曰尖檐席帽。曰學人不會。師曰現成行貨有什麼不會。僧擬議。師便喝。問。至道無難唯嫌揀擇。不揀擇時如何。師曰遇飯即飯遇茶即茶。僧禮拜。師曰放汝三十棒。問蓮華未出水時如何。師曰寒則普天普地寒。曰出水后如何。師曰熱則普天普地熱。曰如何是佛法大意。師曰門前一湖水。問。凈法界身本無出沒。因甚
釋迦老子今日降生。師曰知而故犯。曰。遵布衲浴佛次。藥山問你只浴得者個還浴得那個么。遵曰把將那個來。如何是那個。師曰擔枷過狀。問。心佛及眾生是三無差別。還端的也無。師曰的。曰不是心不是佛不是物是個甚麼。師曰不識。問。佛身無為不墮諸數。因甚有千百億化身。師豎拂子曰你道者個是第幾身。僧擬進語。師便喝。問。元正啟祚萬物咸新。如何是新年頭佛法。師曰日日香華夜夜燈。曰。蒲團靜倚無餘事。永日寥寥謝太平。師曰知恩方解報恩。問如何是本身盧舍那。師曰不離阇黎所問。曰如何保任。師曰彼自無瘡勿傷之也。問不起一念時如何。師曰道者合如是。曰與么則依而行之。師曰虛生浪死漢。問。臨濟大師道。一句中具三玄。一玄中具三要。如何是一句中具三玄。師曰萬仞峰頭駕鐵船。曰如何是一玄中具三要。師曰眼裡瞳人吹木叫。曰如何是和尚家風。師曰吹折門前一株松。曰學人不問者個風。師曰汝問什麼風。曰家風。師曰我者里大功不豎賞。問牛頭未見四祖時如何。師曰深山藏毒虎。曰見后如何。師曰淺草露群蛇。曰見與未見時如何。師曰日出東方夜落西。問。三世諸佛不知有。貍奴白牯卻知有。未審知有個什麼。師曰師姑元是女人做。問。聲聞見性如夜見月。菩薩見性如晝見日。和尚見
性時如何。師曰黃河九曲水出崑崙。曰。直指人心見性成佛。還端的也無。師曰問取達磨大師。僧擬議。師曰鷂子過新羅。問達磨未來時如何。師曰眼在鼻上。曰來后如何。師曰腳在肚下。問如何是學人自己。師曰腳板大如手掌。曰如何是衲僧行腳事。師曰緊捎草鞋。問如何是先照後用。師曰。拈起少林無孔笛。等閑吹出萬年歡。曰如何是先用后照。師曰。雕弓已掛。狼煙息。萬里歌謠賀太平。曰如何是照用同時。師曰。泥牛吼處天關轉。木馬嘶時地軸搖。曰如何是照用不同時。師曰。猶握金鞭問歸客。夜深誰共禦街行。一日觀海次。師問魚以水為命。因甚死在海中(師自代曰。怕爛卻那)。又曰性海無風金波自涌。忽遇旋嵐偃岳時如何(師自代曰湛湛地)。一日供羅漢。達識帖穆兒丞相到。問師曰。今日供羅漢。五百尊者俱來應供也無。師曰活佛降臨羅漢安得不到。相曰施主設齋得何果報。師曰種穀不生豆。相曰恁么則功不浪施也。師曰賴遇丞相證明。相曰三輪空寂畢竟如何。師曰空。相曰功歸何所。師不答。相曰何不答話。師曰且請方丈喫茶。到方丈。相問。凈名丈室容受三萬二千師子座。凈慈丈室容多少。師曰一塵不立。相曰得與么覿體相違。師揭起簾曰請丞相鑒。相呵呵大笑曰作家宗師。師便揖茶。上堂。冬
【現代漢語翻譯】 現代漢語譯本 問：『什麼是性？』 師父說：『黃河九曲，水出崑崙。』 僧人問：『直指人心，見性成佛，確實如此嗎？』 師父說：『去問達磨大師。』 僧人猶豫。師父說：『鷂子飛過新羅。』 問：『達磨未來之時如何？』 師父說：『眼睛長在鼻子上。』 問：『來之後如何？』 師父說：『腳長在肚子下。』 問：『如何是學人自己？』 師父說：『腳板大如手掌。』 問：『如何是雲遊僧的行腳事？』 師父說：『緊緊地繫好草鞋。』 問：『如何是先照後用？』 師父說：『拿起少林無孔笛，等閑吹出萬年歡。』 問：『如何是先用后照？』 師父說：『雕弓已經掛起，狼煙已經熄滅，萬里歌謠慶賀太平。』 問：『如何是照用同時？』 師父說：『泥牛吼叫之處天關轉動，木馬嘶鳴之時地軸搖晃。』 問：『如何是照用不同時？』 師父說：『猶如握著金鞭詢問歸來的客人，夜深了誰與你一同走在御街上？』 一日，師父觀海時，問：『魚以水為生命，為什麼會死在海中？』 (師父自答說：『怕腐爛了那個。』) 又說：『性海無風，金波自然涌動，忽然遇到旋風吹倒山嶽時如何？』 (師父自答說：『湛湛地。』) 一日，供養羅漢，達識帖穆兒丞相到，問師父說：『今日供養羅漢，五百尊者都來應供了嗎？』 師父說：『活佛降臨，羅漢怎麼會不到？』 丞相問：『施主設齋，得到什麼果報？』 師父說：『種穀不生豆。』 丞相說：『這麼說，功德沒有白費。』 師父說：『多虧丞相證明。』 丞相問：『三輪體空，究竟如何？』 師父說：『空。』 丞相問：『功德歸於何處？』 師父不回答。 丞相問：『為什麼不回答？』 師父說：『請到方丈喝茶。』 到了方丈，丞相問：『《維摩詰經》中維摩詰的丈室能容納三萬二千獅子座，凈慈禪寺的丈室能容納多少？』 師父說：『一塵不染。』 丞相說：『竟然如此截然相反。』 師父揭起簾子說：『請丞相鑑賞。』 丞相呵呵大笑說：『真是個出色的宗師。』 師父便作揖敬茶。 上堂，冬（朝代年號已省略，此處應為某朝代的冬天）
【English Translation】 English version Question: 'What is '性' (xìng, nature)?' The Master said: 'The Yellow River has nine bends, and its water comes from Kunlun (a mountain range).' The monk asked: 'Directly pointing to the human mind, seeing one's nature and becoming a Buddha, is it really so?' The Master said: 'Go ask Bodhidharma (the first patriarch of Zen Buddhism).' The monk hesitated. The Master said: 'A hawk flies over Silla (an ancient Korean kingdom).' Question: 'What was it like before Bodhidharma came?' The Master said: 'The eyes are on the nose.' Question: 'What is it like after he came?' The Master said: 'The feet are under the belly.' Question: 'What is the student's own self?' The Master said: 'The sole of the foot is as big as the palm of the hand.' Question: 'What is the traveling monk's pilgrimage?' The Master said: 'Tightly fasten your straw sandals.' Question: 'What is '先照後用' (xiān zhào hòu yòng, first illumination then application)?' The Master said: 'Pick up the Shaolin (a famous Buddhist monastery) flute without holes, and casually blow out ten thousand years of joy.' Question: 'What is '先用后照' (xiān yòng hòu zhào, first application then illumination)?' The Master said: 'The carved bow is already hung up, the smoke of war has ceased, and ten thousand miles of songs celebrate peace.' Question: 'What is '照用同時' (zhào yòng tóng shí, illumination and application at the same time)?' The Master said: 'Where the mud ox roars, the heavenly gate turns; when the wooden horse neighs, the earth's axis shakes.' Question: 'What is '照用不同時' (zhào yòng bù tóng shí, illumination and application at different times)?' The Master said: 'Like holding a golden whip and asking the returning guest, who walks with you on the imperial street in the deep night?' One day, while observing the sea, the Master asked: 'Fish take water as their life, why do they die in the sea?' (The Master answered himself: 'Afraid of rotting that.') He also said: 'The sea of nature is without wind, and golden waves surge naturally. What if a whirlwind overturns the mountains?' (The Master answered himself: 'Serenely.') One day, while offering to the Arhats (enlightened disciples of the Buddha), Chancellor Dashi Timur (a high-ranking official) arrived and asked the Master: 'Today, offering to the Arhats, have all five hundred venerable ones come to receive the offering?' The Master said: 'The living Buddha has descended, how could the Arhats not come?' The Chancellor asked: 'What is the karmic reward for the donor's offering?' The Master said: 'Planting grain does not produce beans.' The Chancellor said: 'In that case, the merit is not wasted.' The Master said: 'Thanks to the Chancellor's confirmation.' The Chancellor asked: 'The three wheels are empty, what is the ultimate reality?' The Master said: 'Emptiness.' The Chancellor asked: 'Where does the merit go?' The Master did not answer. The Chancellor asked: 'Why don't you answer?' The Master said: 'Please come to the abbot's room for tea.' Upon arriving at the abbot's room, the Chancellor asked: 'In the Vimalakirti Sutra, Vimalakirti's (a wise lay Buddhist) room can accommodate thirty-two thousand lion thrones, how many can the abbot's room of Jingci Temple (a Zen temple) accommodate?' The Master said: 'Not a speck of dust can stand.' The Chancellor said: 'How can it be so completely contradictory?' The Master lifted the curtain and said: 'Please, Chancellor, examine it.' The Chancellor laughed heartily and said: 'Truly a master of the school.' The Master then bowed and offered tea. Ascending the Dharma hall, Winter (dynasty name omitted, should be winter of a certain dynasty)
至月頭賣被買牛。冬至月尾賣牛買被。一年三十六旬有六日。以閏月定。四時成歲。移易一絲毫不得。東頭買貴西頭賣賤。三十年後破草鞋向甚處著。上堂。時維三月。節屆清明。不寒不暖。半陰半晴。落華啼鳥一聲聲。驀拈拄杖。穿卻解空鼻孔。[翟*支]瞎達磨眼睛。踏破草鞋赤腳走。好山猶在最高層。佛成道日上堂。舉趙州問南泉如何是道。泉曰平常心是道。州曰還假趨向否。泉曰擬向即乖。州曰不擬爭知是道。泉曰道不屬知不屬不知。知是妄覺不知是無記。若真達不疑之地廓如太虛。豈可強是非耶。師曰。王老師過犯彌天。將釋迦世尊六年雪山千苦萬辛所得無上大道。等閑華劈殆盡。合與二十拄杖。當時趙州眼光爍破四天下。面被熱瞞則且置。今日眾中莫有為世尊拔本底么。如無。隆教不是為他閑事長無明。忝為遺教遠孫。未免出隻手去也。拽拄杖下座。一時打散。上堂拈拄杖。十地驚心。二乘罔測。卓拄杖。子承父業。賺殺多少人。靠拄杖下座。上堂。趙州道個洗缽去。其僧豁爾知歸。鳥窠吹起布毛。侍者當下領旨。阿呵呵。啰啰哩。達磨老臊胡。打落當門齒。上堂。世尊三昧迦葉不知。迦葉三昧阿難不知。阿難三昧商那和修不知。普慈三昧諸人不知。諸人三昧各各不知。所以道譬如河中水。川流競奔逝。
【現代漢語翻譯】 現代漢語譯本 至陰曆月初，賣掉被子買牛；冬至陰曆月末，賣掉牛買被子。一年有三百六十天又六日，用閏月來確定，四季構成一年。移動或改變一絲一毫都不可以。在東邊買貴了，在西邊賣賤了。三十年後，破草鞋要穿到哪裡去呢？ 上堂說法。時節是三月，正值清明。不冷不熱，半陰半晴。落花和啼叫的鳥兒一聲聲。突然拿起拄杖，穿破了那些只會空談『空』的傢伙的鼻孔，[翟*支]瞎了達磨（Bodhidharma，禪宗始祖）的眼睛。踏破草鞋赤腳走，好山仍然在最高層。 佛成道日上堂說法。舉趙州（Zhaozhou，唐代禪宗大師）問南泉（Nanquan，唐代禪宗大師）什麼是道。南泉說：『平常心是道。』趙州問：『還需要趨向嗎？』南泉說：『想要趨向就錯了。』趙州問：『不想要趨向，怎麼知道是道呢？』南泉說：『道不屬於知，也不屬於不知。知是妄覺，不知是無記。如果真正達到不疑惑的境地，心胸就如同太虛空曠，怎麼可以強行分辨是非呢？』 師父說：王老師（Wang Laoshi，指南泉普愿）的過錯彌天，將釋迦世尊六年雪山千辛萬苦所得的無上大道，輕易地劈開殆盡，應該打二十拄杖。當時趙州眼光閃爍，照破四天下，臉上被熱氣欺瞞暫且不論。今天大眾中可有人為世尊拔除根本嗎？如果沒有，隆教不是為他閑事增長無明。我忝為遺教的遠孫，也免不了要出手了。』 拽拄杖下座，一時打散。上堂拈拄杖，十地菩薩驚心，二乘聖者無法測度。卓拄杖，子承父業，賺殺了多少人。靠拄杖下座。上堂。趙州說個『洗缽去』，那位僧人豁然知歸。鳥窠禪師吹起布毛，侍者當下領會旨意。阿呵呵，啰啰哩。達磨老臊胡，打落當門齒。 上堂。世尊的三昧，迦葉（Kasyapa，釋迦十大弟子之一，頭陀第一）不知道。迦葉的三昧，阿難（Ananda，釋迦十大弟子之一，多聞第一）不知道。阿難的三昧，商那和修（Sanavasa，禪宗三祖）不知道。普慈三昧，諸位不知道。諸位的三昧，各人自己也不知道。所以說，譬如河中的水，川流競相奔逝。
【English Translation】 English version At the beginning of the lunar month, sell the quilt to buy an ox; at the end of the winter solstice lunar month, sell the ox to buy a quilt. A year has three hundred and sixty days plus six days, determined by the leap month, and the four seasons form a year. It is not permissible to move or change it by even a hair's breadth. Buying is expensive in the east, and selling is cheap in the west. Where will the worn-out straw sandals be worn after thirty years? Ascending the hall to preach. The season is the third month, coinciding with Qingming (Tomb-Sweeping Day). Neither cold nor warm, partly cloudy and partly sunny. Falling flowers and chirping birds sound one after another. Suddenly picking up the staff, piercing the nostrils of those who only talk about 'emptiness,' [翟*支] blinding the eyes of Bodhidharma (Bodhidharma, the first patriarch of Zen). Trampling on worn-out straw sandals and walking barefoot, the beautiful mountain is still at its highest peak. Ascending the hall to preach on the day of Buddha's enlightenment. Raising the question of Zhaozhou (Zhaozhou, a Zen master of the Tang Dynasty) asking Nanquan (Nanquan, a Zen master of the Tang Dynasty) what is the Dao (the Way). Nanquan said, 'Ordinary mind is the Dao.' Zhaozhou asked, 'Is it still necessary to strive towards it?' Nanquan said, 'To strive towards it is to err.' Zhaozhou asked, 'If one does not strive towards it, how can one know the Dao?' Nanquan said, 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, and not knowing is ignorance. If one truly reaches the state of no doubt, the mind will be as vast as the great void. How can one forcibly distinguish between right and wrong?' The master said: Teacher Wang's (Wang Laoshi, referring to Nanquan Puyuan) fault is immense, easily splitting and exhausting the unsurpassed Great Dao that Shakyamuni Buddha attained after six years of hardship in the snowy mountains. He should be struck twenty times with the staff. At that time, Zhaozhou's eyes shone brightly, illuminating the four worlds. Being deceived by the heat on his face is another matter. Is there anyone among you today who can uproot the source for the World-Honored One? If not, Longjiao is not increasing ignorance for his idle affairs. I, as a distant descendant of the bequeathed teachings, cannot help but take action.' Dragging the staff down from the seat, scattering it all at once. Ascending the hall and raising the staff, the Bodhisattvas of the Ten Grounds are alarmed, and the Sravakas and Pratyekabuddhas (the Two Vehicles) cannot fathom it. Striking the staff, the son inherits the father's business, deceiving so many people. Leaning on the staff and descending from the seat. Ascending the hall. Zhaozhou said 'Go wash the bowl,' and that monk suddenly realized where to return. Zen Master Niaoke (Bird's Nest Zen Master) blew up the cloth fluff, and the attendant immediately understood the meaning. Aha ha ha, lala li. Old barbarian Damo (Bodhidharma), knocking out his front teeth. Ascending the hall. Kasyapa (Kasyapa, one of the ten great disciples of Sakyamuni, foremost in ascetic practices) does not know the Samadhi (state of meditative consciousness) of the World-Honored One. Ananda (Ananda, one of the ten great disciples of Sakyamuni, foremost in hearing) does not know the Samadhi of Kasyapa. Sanavasa (Sanavasa, the third patriarch of Zen) does not know the Samadhi of Ananda. You do not know the Samadhi of Universal Compassion. Each of you does not know your own Samadhi. Therefore, it is said, like the water in a river, streams rush and flow away.
各各不相知。諸法亦如是。又如大火聚。猛焰同時發。各各不相知。諸法亦如是。喝一喝。將謂合有。與么說話。上堂。舉德山和尚因雪峰問從上諸聖以何法示人。山曰我宗無語句亦無一法與人。雪峰從此有省。後有僧問雪峰。和尚見德山得個甚麼便休去。峰曰我當時空手去空手回。東山演祖拈曰。白雲今日說向透未過者。有兩個人從東京來問他甚處來。他卻道蘇州來。問伊蘇州事如何。他道一切尋常。雖然如是。瞞白雲不過。何故。只為語音不同。畢竟如何。蘇州菱邵白藕。師曰。老東山可謂長於譬喻。詞不迫切。雖然如是。要且只說得德山雪峰影子邊事。若是齊眉共䠱並駕齊驅。未敢相許。何故。閩蜀同風。肚裡有蟲。佛涅槃上堂。湖光瀲滟晴偏好。山色空濛雨亦奇。凈法界身無出沒。不須惆悵怨芳時。上堂。舉東山演祖曰。祖師說不著。諸佛看不見。四面老婆心。為君通一線。師曰。若教頻下淚。滄海也須干。上堂。今朝又是八月一。萬壑千巖儼秋色。牛帶寒鴉過別村。善財何處尋彌勒。師住後有亡賴男子瞿范者。日餮盤餐。執事者譏之致忿。誣師以闇昧之事詣部。使者不滿意。文致其罪。師竟不與之辯亦毫無慍色。逾年省憲白師冤。復劄請再住徑山。師入院拈劄曰。前佛性命。后佛紀綱。總在者里。凜然如朽
【現代漢語翻譯】 現代漢語譯本 各各不相知（互相不瞭解）。諸法（一切事物）亦如是（也是這樣）。又如大火聚（一大堆火）。猛焰（猛烈的火焰）同時發（同時燃燒）。各各不相知（互相不瞭解）。諸法（一切事物）亦如是（也是這樣）。喝一喝（大喝一聲）。將謂合有（將要說有）。與么說話（這樣說話）。上堂（開始講法）。 舉德山和尚（德山宣鑒）因雪峰（雪峰義存）問從上諸聖（歷代聖賢）以何法示人（用什麼方法教導人）。山（德山宣鑒）曰我宗（我們宗門）無語句（沒有言語）亦無一法與人（也沒有任何法可以給人）。雪峰（雪峰義存）從此有省（從此有所領悟）。後有僧問雪峰（後來有僧人問雪峰義存）。和尚見德山（和尚您見到德山宣鑒）得個甚麼便休去（得到了什麼就離開了）。峰（雪峰義存）曰我當時空手去空手回（我當時空手而去，空手而回）。 東山演祖（東山曉聰）拈曰（評論說）。白雲（指自己）今日說向透未過者（今天說得透徹了嗎）。有兩個人從東京來問他甚處來（有兩個人從東京來問他從哪裡來）。他卻道蘇州來（他卻說從蘇州來）。問伊蘇州事如何（問他蘇州的事情怎麼樣）。他道一切尋常（他說一切都很平常）。雖然如是（即使這樣）。瞞白雲不過（也瞞不過我）。何故（為什麼）。只為語音不同（只因爲口音不同）。畢竟如何（究竟如何）。蘇州菱邵白藕（蘇州的菱角、邵伯的白藕）。師（東山曉聰）曰（說）。老東山（東山曉聰自稱）可謂長於譬喻（可以說是擅長比喻）。詞不迫切（言辭不緊迫）。雖然如是（即使這樣）。要且只說得德山雪峰影子邊事（也只是說到了德山宣鑒和雪峰義存的影子而已）。若是齊眉共䠱並駕齊驅（如果想要並駕齊驅）。未敢相許（我不敢認可）。何故（為什麼）。閩蜀同風（福建和四川的風俗相同）。肚裡有蟲（肚子里有蟲子）。 佛涅槃上堂（佛涅槃日上堂說法）。湖光瀲滟晴偏好（晴天的時候湖光瀲滟特別好）。山色空濛雨亦奇（雨天的時候山色空濛也很奇特）。凈法界身無出沒（清凈的法身沒有出現和消失）。不須惆悵怨芳時（不需要惆悵，埋怨美好的時光）。 上堂（開始講法）。舉東山演祖（東山曉聰）曰（說）。祖師說不著（祖師說不清楚）。諸佛看不見（諸佛也看不見）。四面老婆心（四面都是老婆心腸）。為君通一線（為你打通一線生機）。師（指說法者）曰（說）。若教頻下淚（如果教人頻頻落淚）。滄海也須干（滄海也會乾涸）。 上堂（開始講法）。今朝又是八月一（今天又是八月初一）。萬壑千巖儼秋色（山谷和巖石都呈現出秋天的景色）。牛帶寒鴉過別村（牛帶著寒鴉經過別的村莊）。善財何處尋彌勒（善財童子在哪裡尋找彌勒佛）。 師住后（禪師住持寺院后）有亡賴男子瞿范者（有個無賴男子叫瞿范）。日餮盤餐（每天吃很多飯菜）。執事者譏之致忿（負責齋飯的人譏諷他，導致他很生氣）。誣師以闇昧之事詣部（誣陷禪師有不正當的事情，告到官府）。使者不滿意（使者不滿意）。文致其罪（用文字來羅織罪名）。師竟不與之辯亦毫無慍色（禪師竟然不與他辯解，也沒有任何慍色）。逾年省憲白師冤（過了一年，省里的官員查明禪師是冤枉的）。復劄請再住徑山（又下令請禪師再次住持徑山寺）。師入院拈劄曰（禪師入院，拿起公文說）。前佛性命（前佛的性命）。后佛紀綱（后佛的綱紀）。總在者里（總在這裡）。凜然如朽（凜然如朽木）。 English version They do not know each other. All dharmas (things, phenomena) are also like this. It is like a great heap of fire. Fierce flames erupt simultaneously. They do not know each other. All dharmas are also like this. Give a shout. About to say there is something. Speaking like this. Ascending the hall (to give a Dharma talk). Referring to the case where Monk Deshan (Deshan Xuanjian) was asked by Xuefeng (Xuefeng Yicun) what Dharma the past sages used to instruct people. Deshan (Deshan Xuanjian) said, 'Our school has no words, nor does it have any Dharma to give to people.' Xuefeng (Xuefeng Yicun) had an awakening from this. Later, a monk asked Xuefeng (Xuefeng Yicun), 'What did you get when you saw Deshan (Deshan Xuanjian) that made you leave?' Xuefeng (Xuefeng Yicun) said, 'I went empty-handed and returned empty-handed.' Dongshan Yanzu (Dongshan Xiaocong) commented, 'Has Baiyun (referring to himself) spoken thoroughly today? There are two people who came from Tokyo and asked him where he came from. He said he came from Suzhou. Asking him how things are in Suzhou, he said everything is ordinary. Even so, he cannot deceive Baiyun. Why? Only because the accents are different. What is it after all? Suzhou water chestnuts and Shaobo white lotus roots.' The master (Dongshan Xiaocong) said, 'Old Dongshan (Dongshan Xiaocong referring to himself) can be said to be good at metaphors. The words are not urgent. Even so, he only speaks of the shadow of Deshan and Xuefeng. If you want to be side by side, I dare not agree. Why? The customs of Fujian and Sichuan are the same. There are worms in the belly.' Ascending the hall on the day of Buddha's Nirvana. The lake is sparkling and clear on a sunny day. The mountains are misty and the rain is also strange. The pure Dharma body has no appearance or disappearance. There is no need to be sad and complain about the beautiful time. Ascending the hall (to give a Dharma talk). Quoting Dongshan Yanzu (Dongshan Xiaocong) who said, 'The patriarch cannot say it. The Buddhas cannot see it. All-around grandmother's heart. Open a line for you.' The master (referring to the speaker) said, 'If you teach people to shed tears frequently, the sea will also dry up.' Ascending the hall (to give a Dharma talk). Today is the first day of August again. The valleys and rocks all show the colors of autumn. The cow leads the cold crows past another village. Where does Sudhana (Shancai Tongzi) seek Maitreya (Milefo)?' After the master resided (after the Chan master resided in the monastery), there was a rogue man named Qu Fan who ate a lot of food every day. The stewards ridiculed him, causing him to become angry. He falsely accused the master of improper conduct and reported it to the authorities. The envoy was not satisfied and fabricated crimes with words. The master did not argue with him and showed no anger. After a year, the provincial officials cleared the master's name. They issued another order inviting the master to reside at Jingshan Monastery again. The master entered the monastery and picked up the official document, saying, 'The life of the former Buddhas, the discipline of the later Buddhas, are all here.' Dignified like rotten wood.
【English Translation】 Each does not know the other. All dharmas are also like this. It is also like a great fire. Fierce flames erupt simultaneously. Each does not know the other. All dharmas are also like this. Give a shout. About to say there is something. Speaking like this. Ascending the hall. Referring to the case where Monk Deshan because Xuefeng asked what Dharma the past sages used to instruct people. Shan said, 'Our school has no words, nor does it have any Dharma to give to people.' Xuefeng had an awakening from this. Later, a monk asked Xuefeng, 'What did you get when you saw Deshan that made you leave?' Feng said, 'I went empty-handed and returned empty-handed.' Dongshan Yanzu commented, 'Has Baiyun spoken thoroughly today? There are two people who came from Tokyo and asked him where he came from. He said he came from Suzhou. Asking him how things are in Suzhou, he said everything is ordinary. Even so, he cannot deceive Baiyun. Why? Only because the accents are different. What is it after all? Suzhou water chestnuts and Shaobo white lotus roots.' The master said, 'Old Dongshan can be said to be good at metaphors. The words are not urgent. Even so, he only speaks of the shadow of Deshan and Xuefeng. If you want to be side by side, I dare not agree. Why? The customs of Fujian and Sichuan are the same. There are worms in the belly.' Ascending the hall on the day of Buddha's Nirvana. The lake is sparkling and clear on a sunny day. The mountains are misty and the rain is also strange. The pure Dharma body has no appearance or disappearance. There is no need to be sad and complain about the beautiful time. Ascending the hall. Quoting Dongshan Yanzu who said, 'The patriarch cannot say it. The Buddhas cannot see it. All-around grandmother's heart. Open a line for you.' The master said, 'If you teach people to shed tears frequently, the sea will also dry up.' Ascending the hall. Today is the first day of August again. The valleys and rocks all show the colors of autumn. The cow leads the cold crows past another village. Where does Sudhana seek Maitreya?' After the master resided, there was a rogue man named Qu Fan who ate a lot of food every day. The stewards ridiculed him, causing him to become angry. He falsely accused the master of improper conduct and reported it to the authorities. The envoy was not satisfied and fabricated crimes with words. The master did not argue with him and showed no anger. After a year, the provincial officials cleared the master's name. They issued another order inviting the master to reside at Jingshan Monastery again. The master entered the monastery and picked up the official document, saying, 'The life of the former Buddhas, the discipline of the later Buddhas, are all here.' Dignified like rotten wood.
索之馭六馬。危乎猶一發之引千鈞。若非大丞相赤手提持全肩擔荷。何處更有今日。諸人還委悉么。車不橫推。理無曲斷。升座酬唱畢復曰。去日應須償宿債。回時宿債本來空。山上鯉魚打𨁝跳。一國之師展笑容。帝師錫號明辨正宗廣慧禪師。洪武癸丑詔有道浮屠十人集大天界寺。師居首。以病不及。召對賜。還穹窿。戊午九月索筆書偈而逝。茶毗火焰五色。香氣襲人。齒牙數珠皆不壞。遺骨紺澤如青琉璃。舍利交綴。塔于所居之陰。復分爪發歸徑山。葬于無等才公之塔右。世壽六十八僧臘五十一。
杭州靈隱樸隱天鏡元凈禪師
越之會稽人。姓倪氏。生而狀貌魁偉。性度坦夷。世間機阱不識為何物。初從弘教大師立公祝髮。于昭慶濡律師受具戒。嶷然有遠志。又從天岸濟法師習臺衡止觀。臺宗諸老競以書聘。師奮志參方。謁無見於華頂。復游玉幾叩石室。室令參元叟。師遂見叟于不動軒。甫入門叟厲聲一喝聲若雷霆。師黏縛盡脫。遽稽首作禮。遂命居侍司尋掌記室。追隨久之。至正十六年出世里之長慶。昇天衣。洪武元年詔天下名桑門建會鐘阜。師應召入內。從容問道。賜食而退。九年會靈隱虛席。諸山交致堅請。師不得已應焉。上堂。聲不是聲。觀音三昧。色不是色。文殊法門。聲色無礙。普賢境界
【現代漢語翻譯】 現代漢語譯本： 駕馭六匹馬，就像用一根頭髮牽引千鈞重物一樣危險。如果不是大丞相赤手提持，用整個肩膀來承擔，哪裡還會有今天？各位都明白嗎？車子不會橫著推，道理也不會歪曲判斷。升座酬唱完畢后又說：『過去的日子應該償還舊債，回來的時候舊債本來就是空的。山上的鯉魚打躍跳，一國之師展現笑容。』帝師賜予『明辨正宗廣慧禪師』的稱號。洪武癸丑年（1373年）詔令有道的僧侶十人聚集在大天界寺，禪師位居首位，因病未能前往。皇上召見並賜予賞賜，之後返回穹窿山。洪武戊午年（1378年）九月，索要筆墨寫下偈語后圓寂。荼毗（火化）時火焰呈現五種顏色，香氣撲鼻。牙齒和念珠都沒有燒壞。遺骨呈現紺青色，如同青色的琉璃。舍利子相互交錯。在禪師居住的地方的陰面建造了塔。又將禪師的爪發分出來送回徑山，安葬在無等才公的塔的右邊。世壽六十八歲，僧臘五十一。
杭州靈隱樸隱天鏡元凈禪師
是越州會稽（今浙江紹興）人，姓倪。生來就身材魁梧，性格坦率平和，世間的陰謀陷阱，他都不知道是什麼東西。起初跟隨弘教大師立公剃度出家，在昭慶寺從濡律師那裡受具足戒。從小就顯露出遠大的志向。又跟隨天岸濟法師學習天臺宗的止觀。天臺宗的各位長老都爭著用書信聘請他。禪師奮發立志參訪各地。在華頂山拜見無見禪師，又遊歷玉幾山叩拜石室禪師。石室禪師讓他參訪元叟禪師。禪師於是就在不動軒拜見了元叟禪師。剛入門，元叟禪師就厲聲大喝一聲，聲音如同雷霆。禪師頓時感覺所有的束縛都脫落了，立刻稽首作禮。於是元叟禪師就命他住在身邊侍奉，不久又掌管了書記室。跟隨元叟禪師很久。至正十六年（1356年）到里之長慶寺擔任住持，後來又升任天衣寺住持。洪武元年（1368年），皇帝下詔讓天下著名的僧人到鐘阜寺建大法會，禪師也被召入宮內。皇帝從容地向他問道，賜予食物后禪師退下。洪武九年（1376年），靈隱寺住持的位置空缺，各寺廟都紛紛極力邀請禪師前去。禪師不得已答應了。上堂說法時說：『聲不是聲，這是觀音三昧（正定）。色不是色，這是文殊法門（智慧）。聲色沒有障礙，這是普賢菩薩的境界（大行）。』 English version: Riding six horses is as dangerous as using a single hair to pull a weight of a thousand jun (an ancient unit of weight). If it weren't for the Grand Chancellor holding on with his bare hands and bearing the burden with his entire shoulder, where would we be today? Do you all understand? The cart will not be pushed sideways, and reason will not be twisted. After ascending the seat and chanting in response, he further said: 'Past days must repay old debts; when returning, old debts are originally empty. The carp on the mountain leaps and jumps, and the teacher of the nation displays a smile.' The Emperor bestowed the title 'Zen Master Mingbian Zhengzong Guanghui (Clearly Distinguishing the Orthodox Lineage, Broad Wisdom).' In the year Gui Chou of the Hongwu reign (1373), an edict ordered ten virtuous monks to gather at the Great Tianjie Temple. The Zen Master was at the head, but he was unable to attend due to illness. He was summoned for an audience and bestowed with gifts, after which he returned to Mount Qionglong. In the ninth month of the year Wuwu of the Hongwu reign (1378), he requested brush and ink, wrote a verse, and passed away. During the cremation (cremation), the flames displayed five colors, and the fragrance was overwhelming. His teeth and prayer beads remained intact. His remains were dark blue, like blue lapis lazuli. Sharira (relics) were intertwined. A pagoda was built on the shady side of his residence. Some of his nails and hair were divided and returned to Jing Mountain, and buried to the right of the pagoda of Wu Dengcai Gong. His age was sixty-eight, and his monastic age was fifty-one.
Zen Master Yuanjing of Lingyin Puyin Tianjing Temple in Hangzhou
He was a native of Kuaiji (present-day Shaoxing, Zhejiang) in Yuezhou, with the surname Ni. He was born with a tall and sturdy physique, and a frank and peaceful nature. He did not understand worldly schemes and traps. Initially, he followed Master Ligong of Hongjiao Temple to have his head shaved and become a monk. At Zhaoqing Temple, he received the complete precepts from Lawyer Ru. He showed great ambition from a young age. He also followed Dharma Master Tian'an Ji to study the Tiantai school's Zhi Guan (cessation and contemplation). The elders of the Tiantai school competed to invite him with letters. The Zen Master was determined to visit various places. He visited Zen Master Wujian at Mount Huading, and also traveled to Mount Yuji to pay respects to Zen Master Shishi. Zen Master Shishi instructed him to visit Zen Master Yuansou. The Zen Master then met Zen Master Yuansou at the Immovable Pavilion. As soon as he entered, Zen Master Yuansou shouted loudly, his voice like thunder. The Zen Master immediately felt all his bonds were broken, and he bowed and paid his respects. Zen Master Yuansou then ordered him to stay by his side and serve him, and soon he was in charge of the secretariat. He followed Zen Master Yuansou for a long time. In the sixteenth year of the Zhizheng reign (1356), he became the abbot of Changqing Temple in Lizhi, and later he was promoted to abbot of Tianyi Temple. In the first year of the Hongwu reign (1368), the emperor issued an edict ordering famous monks from all over the world to build a grand Dharma assembly at Zhongfu Temple. The Zen Master was also summoned into the palace. The emperor calmly asked him questions, and after giving him food, the Zen Master withdrew. In the ninth year of the Hongwu reign (1376), the position of abbot of Lingyin Temple became vacant, and various temples eagerly invited the Zen Master to go there. The Zen Master reluctantly agreed. When he ascended the hall to preach, he said: 'Sound is not sound, this is the Samadhi (state of meditative consciousness) of Avalokiteshvara (the Bodhisattva of Compassion). Form is not form, this is the Dharma Gate (method of practice) of Manjushri (the Bodhisattva of Wisdom). Sound and form are unobstructed, this is the realm of Samantabhadra (the Bodhisattva of Great Practice).'
【English Translation】 Riding six horses is as dangerous as using a single hair to pull a weight of a thousand jun (an ancient unit of weight). If it weren't for the Grand Chancellor holding on with his bare hands and bearing the burden with his entire shoulder, where would we be today? Do you all understand? The cart will not be pushed sideways, and reason will not be twisted. After ascending the seat and chanting in response, he further said: 'Past days must repay old debts; when returning, old debts are originally empty. The carp on the mountain leaps and jumps, and the teacher of the nation displays a smile.' The Emperor bestowed the title 'Zen Master Mingbian Zhengzong Guanghui (Clearly Distinguishing the Orthodox Lineage, Broad Wisdom).' In the year Gui Chou of the Hongwu reign (1373 AD), an edict ordered ten virtuous monks to gather at the Great Tianjie Temple. The Zen Master was at the head, but he was unable to attend due to illness. He was summoned for an audience and bestowed with gifts, after which he returned to Mount Qionglong. In the ninth month of the year Wuwu of the Hongwu reign (1378 AD), he requested brush and ink, wrote a verse, and passed away. During the cremation (cremation), the flames displayed five colors, and the fragrance was overwhelming. His teeth and prayer beads remained intact. His remains were dark blue, like blue lapis lazuli. Sharira (relics) were intertwined. A pagoda was built on the shady side of his residence. Some of his nails and hair were divided and returned to Jing Mountain, and buried to the right of the pagoda of Wu Dengcai Gong. His age was sixty-eight, and his monastic age was fifty-one.
Zen Master Yuanjing of Lingyin Puyin Tianjing Temple in Hangzhou
He was a native of Kuaiji (present-day Shaoxing, Zhejiang) in Yuezhou, with the surname Ni. He was born with a tall and sturdy physique, and a frank and peaceful nature. He did not understand worldly schemes and traps. Initially, he followed Master Ligong of Hongjiao Temple to have his head shaved and become a monk. At Zhaoqing Temple, he received the complete precepts from Lawyer Ru. He showed great ambition from a young age. He also followed Dharma Master Tian'an Ji to study the Tiantai school's Zhi Guan (cessation and contemplation). The elders of the Tiantai school competed to invite him with letters. The Zen Master was determined to visit various places. He visited Zen Master Wujian at Mount Huading, and also traveled to Mount Yuji to pay respects to Zen Master Shishi. Zen Master Shishi instructed him to visit Zen Master Yuansou. The Zen Master then met Zen Master Yuansou at the Immovable Pavilion. As soon as he entered, Zen Master Yuansou shouted loudly, his voice like thunder. The Zen Master immediately felt all his bonds were broken, and he bowed and paid his respects. Zen Master Yuansou then ordered him to stay by his side and serve him, and soon he was in charge of the secretariat. He followed Zen Master Yuansou for a long time. In the sixteenth year of the Zhizheng reign (1356 AD), he became the abbot of Changqing Temple in Lizhi, and later he was promoted to abbot of Tianyi Temple. In the first year of the Hongwu reign (1368 AD), the emperor issued an edict ordering famous monks from all over the world to build a grand Dharma assembly at Zhongfu Temple. The Zen Master was also summoned into the palace. The emperor calmly asked him questions, and after giving him food, the Zen Master withdrew. In the ninth year of the Hongwu reign (1376 AD), the position of abbot of Lingyin Temple became vacant, and various temples eagerly invited the Zen Master to go there. The Zen Master reluctantly agreed. When he ascended the hall to preach, he said: 'Sound is not sound, this is the Samadhi (state of meditative consciousness) of Avalokiteshvara (the Bodhisattva of Compassion). Form is not form, this is the Dharma Gate (method of practice) of Manjushri (the Bodhisattva of Wisdom). Sound and form are unobstructed, this is the realm of Samantabhadra (the Bodhisattva of Great Practice).'
。拈拄杖畫一畫。大鵬展翅蓋十洲。籬邊燕雀空啾啾。上堂。即心即佛。嘉州牛吃禾。非心非佛。益州馬腹脹。不是心不是佛。天下覓醫人灸豬左膊上。良久曰。啼得血流無用處。不如緘口過殘春。未浹旬左右請理崇德莊田。舉都寺德現掌職寺僧。有聞者以私忿列現過失詣縣。嚴行訊鞫。以師為寺長。失於檢舉。法當緣坐。或謂此三年前事。師實不知且素不識。聞何不自辯。師笑曰此定業也其可逃乎。逮師至部。大小司寇覽狀大驚。咸謂師當今名德。不宜有是。洎審師初無異詞。遂謫隸陜西。聞大悔泣告。師曰初意若此雖萬死不為也。師弗顧行至寶應。謂從者曰。吾報身頗異常時。殆將盡乎。夜宿寧國寺。其住持總虛了公與師有舊。相見甚歡。師曰我骨有所託矣。是夜聚談飲食如常。翌旦忽合爪端坐泊然而逝。時洪武十一年正月十九日也。法孫梵譯𢹂骨以還。骨間舍利叢布如珠。于浴佛日結竁于祖隴之側瘞焉。
蘇州萬壽行中至仁禪師
自號澹居子。又號熙怡叟。族姓吳。番陽人。父仲華為江州廣文師。生五歲俾從州之報恩寺真牧純公受業。七歲得度。自幼識見超穎迥異常兒。西土指空赴英宗召。憩報恩。見師異之。授以毗尼。屬令參元叟。叟視師軒渠一笑。師罔措。遂失展尼師壇。叟叱曰參堂去。一日
叟見師問何處人。師曰番陽。叟曰番陽湖闊多少。師展手作量勢。叟曰不是不是。師曰合取臭口。遂命侍香。尋掌記室。叟嘗謂眾曰仁書記虎而翼者也。后出世蘄之德章。遷越之雲頂崇報吳之萬壽。師嘗室中拈木枕子問僧曰者個是什麼。僧曰也知和尚老婆心切。師擲枕于地。僧擬議。師便喝出。示眾。幻軀將逼從心年。松下經行石上眠。珍重北山龍象眾。普通年話幾時圓。上堂。疊疊遠山青。迢迢江水綠。盡日小吳軒。倚闌看不足。驀喚侍者收取拂子。便下座。上堂。禪性無生離生禪想。禪性無住離住禪寂。五臺山上云烝飯。佛殿階前狗尿天。剎竿頭上煎䭔子。三個猢猻夜簸錢。洪武初。上以鬼神之事召師。師以佛旨撰書而對。上大悅。癸丑蒲圻魏公觀為蘇郡守。見萬壽廢址慼然有意興復。聞師寓虎丘。遣使致書幣。凡三往返而應。𣆶歲養閑于松林蘭若。儕輩不敢名。咸稱松林和尚云。十五年三月望示疾。十九日同參如愚仲訊候曰。師行矣。諸子在旁。盍賜一言為末後訓乎。師曰。十方薄伽梵。一路涅槃門。曰。與師締交五十秋矣。此別直詣凈土相見。師厲聲曰。盡大千界是個凈土。何處不相見。良久。索筆書偈。泊然而逝。世壽七十四僧臘六十七。
明州瑞龍夢堂曇噩禪師
慈溪王氏子。祖父皆名宦。
【現代漢語翻譯】 現代漢語譯本： 這位老者見到禪師，問道：『您是哪裡人？』禪師回答：『番陽（地名）。』老者問：『番陽湖（指鄱陽湖）有多寬廣？』禪師張開手比劃了一下。老者說：『不對，不對。』禪師說：『閉上你那臭嘴！』於是命令侍者點香。又尋找掌管文書的書記。老者曾經對眾人說：『仁書記是如虎添翼的人啊。』後來禪師出任主持，先後在蘄州的德章寺、越州的雲頂崇報寺、吳地的萬壽寺住持。禪師曾經在室內拿起一個木枕頭問僧人：『這個是什麼？』僧人說：『也知道和尚您老婆心切。』禪師把枕頭扔在地上。僧人猶豫不決。禪師便大喝一聲趕走了他。禪師開示大眾：『幻化的身體將要逼近從心之年（指七十歲），在松樹下經行，在石頭上睡覺。珍重啊，北山的龍象之眾（指有才能的僧人），普通（南朝梁武帝的年號，公元520-527年）年間的談話什麼時候才能圓滿？』上堂說法：『重重疊疊的遠山一片青翠，遙遠漫長的江水碧綠如染。整天待在小吳軒（指住所），倚著欄桿怎麼也看不夠。』忽然叫侍者收起拂塵，便走下座位。上堂說法：『禪性沒有生，離開生就沒有禪的思索；禪性沒有住，離開住就沒有禪的寂靜。五臺山上雲氣蒸騰著飯，佛殿階前狗對著天空撒尿。剎竿頭上煎油餅，三個猢猻夜裡簸錢。』洪武（明太祖年號，公元1368-1398年）初年，皇上因為鬼神之事召見禪師，禪師用佛的旨意撰寫文章來回答。皇上非常高興。洪武癸丑年（公元1373年），蒲圻的魏觀擔任蘇州太守，看到萬壽寺的廢墟，心中感慨，有意重修。聽說禪師住在虎丘，派使者送去書信和錢幣，往返三次禪師才答應。禪師在松林蘭若（指寺廟）養老，同輩僧人不敢直呼其名，都稱他為松林和尚。洪武十五年（公元1382年）三月十五日，禪師示現疾病。十九日，一同參禪的道友如愚仲訊前來探望，說：『禪師您要走了。弟子們都在旁邊，何不賜予一句遺言作為最後的教誨呢？』禪師說：『十方薄伽梵（佛的尊稱），只有一條涅槃之路。』如愚仲訊說：『與禪師您結交五十年了，這次分別直接到凈土相見。』禪師厲聲說：『整個大千世界都是凈土，哪裡不能相見？』過了很久，禪師索要筆墨寫下偈語，安然去世。世壽七十四歲，僧臘六十七年。
明州瑞龍寺夢堂曇噩禪師
是慈溪王氏的兒子。祖父都是有名望的官員。
【English Translation】 English version: The old man saw the master and asked, 'Where are you from?' The master replied, 'Fanyang (place name).' The old man asked, 'How wide is Fanyang Lake (referring to Poyang Lake)?' The master opened his hand and gestured. The old man said, 'No, no.' The master said, 'Shut your stinky mouth!' Then he ordered the attendant to light incense. He also looked for the secretary in charge of documents. The old man once said to the crowd, 'Secretary Ren is like a tiger with wings.' Later, the master took office as the abbot, successively serving as the abbot of Dezhang Temple in Qi Prefecture, Yunding Chongbao Temple in Yue Prefecture, and Wanshou Temple in Wu Prefecture. The master once picked up a wooden pillow in the room and asked the monks, 'What is this?' The monk said, 'I also know that the abbot is very concerned about his wife.' The master threw the pillow on the ground. The monk hesitated. The master shouted and drove him away. The master instructed the public: 'The illusory body is about to approach the age of seventy, walking under the pine trees, sleeping on the stones. Cherish the dragon and elephant assembly of North Mountain (referring to talented monks), when will the conversation during the Putong era (reign of Emperor Wu of Liang Dynasty, 520-527 AD) be completed?' Ascending the hall to preach: 'The distant mountains are green and overlapping, the long and vast river is as green as dye. Staying in Xiaowu Xuan (referring to the residence) all day long, leaning on the railing, I can't get enough of it.' Suddenly he called the attendant to put away the whisk, and then stepped down from the seat. Ascending the hall to preach: 'Chan nature has no birth, without birth there is no Chan thought; Chan nature has no dwelling, without dwelling there is no Chan stillness. Clouds steam rice on Mount Wutai, dogs urinate towards the sky in front of the Buddha hall. Frying cakes on the top of the flagpole, three monkeys winnowing money at night.' In the early years of Hongwu (reign of Emperor Taizu of Ming Dynasty, 1368-1398 AD), the emperor summoned the master because of ghosts and gods, and the master wrote an article in accordance with the Buddha's will to answer. The emperor was very happy. In the year of Guichou in Hongwu (1373 AD), Wei Guan of Puqi served as the prefect of Suzhou, and seeing the ruins of Wanshou Temple, he felt emotional and intended to rebuild it. Hearing that the master lived in Tiger Hill, he sent messengers to send letters and money, and the master agreed after three round trips. The master spent his old age in Songlin Lanruo (referring to the temple), and the monks of the same generation did not dare to call him by his name, and called him Monk Songlin. On the fifteenth day of March in the fifteenth year of Hongwu (1382 AD), the master showed illness. On the nineteenth day, his fellow practitioner Ruyu Zhongxun came to visit and said, 'Master, you are leaving. The disciples are all by your side, why not give a last word as the final teaching?' The master said, 'The Bhagavan (honorific title for Buddha) of the ten directions, there is only one path to Nirvana.' Ruyu Zhongxun said, 'I have been friends with you for fifty years, this farewell will directly meet in the Pure Land.' The master said sternly, 'The entire great thousand world is the Pure Land, where can't we meet?' After a long time, the master asked for pen and ink to write a verse, and passed away peacefully. He lived to be seventy-four years old, and had been a monk for sixty-seven years.
Zen Master Mengtang Tan'e of Ruilong Temple in Mingzhou
Was the son of the Wang family of Cixi. His grandfather and father were both famous officials.
母周氏。師自幼有遠志。稍長博通經史。藻思浚發。年二十三白母出家。往從雪庭于長蘆遂剃髮受。具戒于昭慶。教相諸宗靡不研究。久之雪庭遷住靈隱。師復往依。侍逾年雪庭示寂。寂照端禪師來補其處。一見吻契即命掌內記。后出世慶元之保聖。遷慈溪之開壽天臺之國清。最後住象山之瑞龍。上堂。豎拂子。只者個在臨濟則大機大用卷舒擒縱殺活自由。在雲門則孤危聳峻格外提持言前定奪。在曹洞則家風綿密金針玉線明投暗合。在溈仰則父慈子孝用劍刃事施陷虎機。在法眼則箭鋒相拄心空法了情盡見除。五家提唱雖則金聲玉振邁古超今。然而總是門庭施設。直截一句不曾道著。且道作么生是直截一句。高聲曰看腳下。上堂。一二三四五六七。七六五四三二一。黃河九曲出崑崙。摩訶般若波羅蜜。師每誡諸徒曰。研究空宗。當外形骸忘寢食。以消累劫宿習。然後心地光明耳。自是日惟一食。終夜凝坐達旦。一日忽戒浴易衣。出器物分遺交友。集眾說偈曰。吾有一物無背無面。要得分明涅槃后看。言畢危坐而逝。世壽八十有九。門人智巖等茶毗之。塔於國清。
杭州徑山復原福報禪師
臺之寧海人。族姓方。母張氏。出家杭之梁渚崇福。時石湖美公主凈慈。師往見。湖器之。遂為祝髮受具戒。參徑山元叟
【現代漢語翻譯】 現代漢語譯本： 周氏是他的母親。禪師自幼就胸懷大志，稍大后廣泛研習經史，文思如泉涌。二十三歲時稟告母親要出家，前往長蘆跟隨雪庭禪師，於是剃度受戒，在昭慶寺受具足戒。對於佛教的教相各宗各派無不深入研究。很久以後，雪庭禪師遷往靈隱寺，禪師又去依止他。侍奉一年多后，雪庭禪師圓寂。寂照端禪師來接替他的位置，一見面就非常投合，於是命他掌管內記。後來，禪師出任慶元府保聖寺住持，又遷任慈溪開壽寺和天臺國清寺住持，最後住在象山瑞龍寺。上堂說法時，禪師豎起拂塵說：『就這個（拂塵）在臨濟宗就是大機大用，卷舒擒縱，殺活自由；在雲門宗就是孤危聳峻，格外提持，言前定奪；在曹洞宗就是家風綿密，金針玉線，明投暗合；在溈仰宗就是父慈子孝，用劍刃事，施陷虎機；在法眼宗就是箭鋒相拄，心空法了，情盡見除。』五家宗派的提倡，雖然金聲玉振，超越古今，然而總歸是門庭設施，直截了當的一句卻不曾道出。那麼，什麼是直截了當的一句呢？高聲說：『看腳下！』 上堂說法時，禪師說：『一二三四五六七，七六五四三二一，黃河九曲出崑崙，摩訶般若波羅蜜。』禪師常常告誡眾弟子說：『研究空宗，應當忘卻形骸，廢寢忘食，以此來消除累劫的宿習，然後心地才能光明。』禪師自此以後每天只吃一頓飯，整夜凝神靜坐直到天亮。有一天，禪師忽然沐浴更衣，拿出器物分贈給親友，召集眾人說偈語：『吾有一物，無背無面，要得分明，涅槃后看。』說完便端坐而逝，世壽八十九歲。門人智巖等將他火化，建塔於國清寺。
杭州徑山復原福報禪師 是臺州寧海人，俗家姓方，母親是張氏。在杭州梁渚崇福寺出家。當時石湖美公主在凈慈寺，禪師前去拜見，石湖美公主很器重他，於是為他剃度並授具足戒。後來參訪徑山元叟禪師。
【English Translation】 English version: His mother was Madam Zhou. The master had lofty aspirations from a young age. As he grew older, he became well-versed in classics and history, and his literary talent flourished. At the age of twenty-three, he asked his mother for permission to leave home and became a monk. He went to Changlu to follow Zen Master Xueting, where he was tonsured and received the precepts. He thoroughly studied all schools of Buddhist teachings at Zhaoqing Temple. After a long time, Zen Master Xueting moved to Lingyin Temple, and the master followed him again. After serving for more than a year, Zen Master Xueting passed away. Zen Master Jizhao Duan came to replace him. They immediately hit it off, and he was appointed to manage internal affairs. Later, the master became the abbot of Baosheng Temple in Qingyuan, and then moved to Kaisou Temple in Cixi and Guoqing Temple in Tiantai. Finally, he resided at Ruilong Temple in Xiangshan. During an Dharma talk, the master raised his whisk and said: 'This (whisk), in the Linji school, is the great function and great use, contracting and expanding, capturing and releasing, killing and giving life freely. In the Yunmen school, it is solitary, perilous, and towering, extraordinarily upholding, deciding before words are spoken. In the Caodong school, it is a meticulous family style, golden needles and jade threads, clearly and darkly matching. In the Weiyang school, it is like a loving father and filial son, using the sword's edge, applying the tiger-trapping mechanism. In the Fayan school, it is like arrowheads meeting, the mind is empty and the Dharma is complete, emotions are exhausted and views are eliminated.' The advocacy of the five schools, although with golden voices and jade sounds, surpassing the past and exceeding the present, is still just a matter of setting up the gate, and the direct sentence has not been spoken. So, what is the direct sentence? He said loudly: 'Look under your feet!' During an Dharma talk, the master said: 'One, two, three, four, five, six, seven, seven, six, five, four, three, two, one, the Yellow River has nine bends and comes from Kunlun, Maha Prajna Paramita.' The master often warned his disciples: 'When studying the emptiness school, one should forget the body and limbs, neglect sleep and food, in order to eliminate the accumulated habits of many kalpas, and then the mind will be bright.' From then on, the master only ate one meal a day, and sat in meditation all night until dawn. One day, the master suddenly bathed and changed clothes, took out utensils and distributed them to relatives and friends, and gathered the crowd to say a verse: 'I have a thing, without back or face, if you want to understand it clearly, look after Nirvana.' After saying this, he sat upright and passed away, at the age of eighty-nine. His disciples, Zhiyan and others, cremated him and built a pagoda at Guoqing Temple.
Zen Master Fuyuan Fubao of Jingshan in Hangzhou Was a native of Ninghai in Taizhou, with the surname Fang. His mother was Madam Zhang. He left home at Chongfu Temple in Liangzhu, Hangzhou. At that time, Princess Shihu Mei was at Ciji Temple. The master went to see her, and Princess Shihu Mei valued him very much, so she tonsured him and gave him the complete precepts. Later, he visited Zen Master Yuansou of Jingshan.
。叟問近離甚處。師曰凈慈。叟曰來作什麼。師曰久慕道風特來禮拜。叟曰趙州見南泉作么生。師曰頭頂天腳踏地。叟曰見后如何。師曰饑來吃飯困來打眠。叟曰何處學得者虛頭來。師曰今日親見和尚。叟頷之。出世慈溪蘆山。次遷東山。再遷四明智門。洪武初驛召道行沙門師赴京。館天界寺。屢入內庭。應對稱旨。留三年仍賜還智門。后兩主徑山。上堂。舉一不得舉二。放過一著落在第二。古人恁么說話。正是抱贓叫屈。東山即不然。舉二不得舉一。放過一著落在第七。到者里更須知有向上一路始得。如何是向上一路。良久曰。莫戀寒巖異草青。坐卻白雲宗不妙。上堂。一葉落。天下秋。一塵起。大地收。誰謂北郁單越不是南贍部洲。剛自騎牛更覓牛。上堂。語是謗。默是誑。還有二俱不涉者么。拍禪床。洎合停囚長智。上堂。一語一默一作一止。何似水銀落地。僧問趙州曰乞師指示。州曰吃粥也未。僧曰吃粥了也。州曰洗缽盂去。上堂。終日著衣未嘗掛一縷絲。終日吃飯未嘗咬一粒米。似地擎山不知山之孤峻。如石含玉不知玉之無瑕。不著佛求不著法求不著僧求。拈拄杖。有時乘好月。特地過滄洲。一日得疾甚。革侍者請偈。師叱曰吾世壽尚有三年。已而果然。及化之日忽拍手曰。阿呵呵。大眾。是什麼。看取竟
。寂世壽八十四僧夏六十四。門人奉全身瘞寂照之右岡。
杭州靈隱竹泉了幻法林禪師
族姓黃。臺之寧海人。依法安太虛禪師出家。因看睦州語有省。白虛曰從生至死只是者個不繇別人也。往參元叟于中竺。叟問何處來。師曰天臺。叟曰曾見寒山拾得么。師叉手向前曰今日親見和尚。叟曰。脫空謾語漢。參堂去。尋俾侍香復掌藏鑰。一日看經次。叟曰看經那。師曰是。叟曰將甚麼看。師曰將眼看。叟豎起拳曰何不道將者個看。師曰放下拳頭將什麼看。叟微笑。東嶼住凈慈招師分座。時竺原居浮山。得師提唱語稱譽不置。尋美以偈。有五百眾中居上首。妙解堪作人天師之句。師居凈慈蒙堂。不出戶者九年。行省左丞相脫歡公請主萬壽。遷中竺。至佛殿曰。撥塵見佛。誰知佛亦是塵。罕逢穿耳客。多見刻舟人。上堂。法是常法道是常道。拶破面門。點即不到。雪峰一千七百人善知識。朝夕只輥三個木毬。趙州七百甲子老禪和。見人只道喫茶去。中峰居常見。兄弟相訪只是敘通寒溫燒香叉手。若是金毛師子子。三千里外定誵訛。至元四年遷靈隱。上堂。舉僧問趙州萬法歸一一歸何處。州曰我在青州做一領布衫重七斤。師曰。趙州雖則善用太阿截斷者僧舌頭。未免自揚家醜。靈隱則不然。忽有僧問萬法歸一一歸
【現代漢語翻譯】 寂世享年八十四歲，僧臘六十四年。弟子們將他的全身安葬在寂照寺的右側山岡上。
杭州靈隱寺竹泉了幻法林禪師
俗姓黃，是臺州寧海人。依從安太虛禪師出家。因為參看睦州禪師的語錄而有所領悟，告訴太虛禪師說：『從生到死只是這個（指本性），不假借於他人。』前往中竺寺參拜元叟禪師。元叟禪師問：『從哪裡來？』禪師回答：『天臺山。』元叟禪師說：『曾經見過寒山、拾得（兩位唐代隱士，常被認為是文殊菩薩和普賢菩薩的化身）嗎？』禪師拱手向前說：『今天親眼見到了和尚您。』元叟禪師說：『空口說大話的傢伙，去參禪堂吧。』不久，讓他擔任侍香，又掌管藏經樓的鑰匙。一天，禪師正在看經，元叟禪師說：『在看經嗎？』禪師說：『是的。』元叟禪師說：『用什麼看？』禪師說：『用眼睛看。』元叟禪師豎起拳頭說：『為什麼不說用這個（指本性）看？』禪師說：『放下拳頭，用什麼看？』元叟禪師微笑。東嶼禪師在凈慈寺主持，邀請禪師分座說法。當時竺原禪師住在浮山，聽到禪師的開示，讚不絕口，並作偈頌讚美，有『五百僧眾中居於首位，精妙的見解堪為人天之師』這樣的句子。禪師住在凈慈寺的蒙堂，九年不出門。行省左丞相脫歡公（元朝官名）請他主持萬壽寺，后遷往中竺寺。到達佛殿時說：『撥開塵土見到佛，誰知佛也是塵土。』很少遇到能聽懂佛法的人，多見像刻舟求劍一樣愚笨的人。上堂說法時說：『法是常法，道是常道，拶破面門（指直指心性），點也點不到。』雪峰禪師一千七百人善知識，早晚只是玩三個木球。趙州禪師七百歲（指年齡很大）的老禪和，見人只說『喫茶去』。中峰禪師常見到兄弟們互相拜訪，只是敘說寒溫，燒香叉手。如果是金毛獅子的後代，三千里外也能辨別出真偽。至元四年（1267年）遷往靈隱寺。上堂說法時，舉例說有僧人問趙州禪師：『萬法歸一一歸何處？』趙州禪師說：『我在青州做了一件布衫重七斤。』禪師說：『趙州禪師雖然善用太阿劍（比喻鋒利的智慧）截斷那僧人的舌頭，但免不了自曝家醜。靈隱寺則不然，如果有人問萬法歸一一歸
【English Translation】 He passed away at the age of 84, with 64 years as a monk. His disciples buried his whole body on the right hill of Jizhao Temple.
Zen Master Liaohuan Falin of Zhuquan at Lingyin Temple in Hangzhou
His secular surname was Huang, and he was a native of Ninghai in Taizhou. He became a monk under Zen Master An Taixu. He had an awakening after studying the sayings of Zen Master Muzhou, and told Taixu, 'From birth to death, it is just this (referring to the original nature), not dependent on others.' He went to Zhongzhu Temple to visit Zen Master Yuansou. Zen Master Yuansou asked, 'Where do you come from?' The Zen Master replied, 'Tiantai Mountain.' Zen Master Yuansou said, 'Have you ever seen Hanshan and Shide (two Tang Dynasty hermits, often regarded as incarnations of Manjushri and Samantabhadra Bodhisattvas)?' The Zen Master bowed and said, 'Today I have personally seen you, the abbot.' Zen Master Yuansou said, 'Empty talker, go to the meditation hall.' Soon, he was assigned to be the incense attendant and also in charge of the key to the Sutra Library. One day, the Zen Master was reading the scriptures, and Zen Master Yuansou said, 'Reading the scriptures?' The Zen Master said, 'Yes.' Zen Master Yuansou said, 'What are you using to read?' The Zen Master said, 'Using my eyes.' Zen Master Yuansou raised his fist and said, 'Why don't you say you are using this (referring to the original nature) to read?' The Zen Master said, 'Putting down the fist, what are you using to read?' Zen Master Yuansou smiled. Zen Master Dongyu presided over Jingci Temple and invited the Zen Master to share the seat and preach. At that time, Zen Master Zhuyuan lived in Fushan, and after hearing the Zen Master's teachings, he praised him unreservedly and composed a verse in praise, including the line 'He is at the top of five hundred monks, and his wonderful understanding can be a teacher for humans and gods.' The Zen Master lived in Mengtang of Jingci Temple and did not leave his room for nine years. Grand Councilor Tuohuan (official title in the Yuan Dynasty) of the Provincial Administration invited him to preside over Wanshou Temple, and later he moved to Zhongzhu Temple. When he arrived at the Buddha Hall, he said, 'Brushing away the dust to see the Buddha, who knows that the Buddha is also dust.' It is rare to meet people who can understand the Dharma, and many are as foolish as marking the boat to find the sword. When he ascended the hall to preach, he said, 'The Dharma is the constant Dharma, the Way is the constant Way, crushing the face gate (referring to directly pointing to the mind-nature), even pointing cannot reach it.' Zen Master Xuefeng's one thousand seven hundred good advisors only played with three wooden balls morning and evening. Zen Master Zhaozhou, an old Zen master of seven hundred years (referring to a very old age), only said 'Have some tea' when he saw people. Zen Master Zhongfeng often saw brothers visiting each other, only talking about the weather, burning incense, and bowing. If it is the descendant of a golden-haired lion, it can distinguish the true from the false even three thousand miles away. In the fourth year of Zhiyuan (1267), he moved to Lingyin Temple. When he ascended the hall to preach, he cited the example of a monk asking Zen Master Zhaozhou, 'All dharmas return to one, where does one return to?' Zen Master Zhaozhou said, 'I made a cloth shirt in Qingzhou that weighed seven pounds.' The Zen Master said, 'Although Zen Master Zhaozhou is good at using the Tai'a sword (a metaphor for sharp wisdom) to cut off the tongue of that monk, he cannot avoid exposing his own shortcomings. Lingyin Temple is not like that. If someone asks where all dharmas return to one, where does one return to
何處。只向他道今日熱如昨日。上堂。古杭管內靈隱名山。肇建於東晉咸和年間。慧理法師為第一祖。今日上元令節諸處放燈。知事直歲各各照管風燭。便下座。為亡僧森監寺火。森羅及萬象。一法之所印。即今為汝拈卻金剛圈。栗棘蓬了也。喚什麼作一法。二由一有。一亦莫守。火里烏龜作師子吼。大龍翔虛席。星吉大夫遣幣聘師。辭不赴。使者三往返。師避于會稽山中。行院知不可強。具疏請師仍領靈隱。又三年退處了幻庵。至正十五年春感微疾。二月二日集眾敘平生行指令碼末。且誡之曰。佛法下衰無甚於今。宜各努力。吾世緣止於斯矣。索筆書偈曰。七十二年虛空釘橛。末後一句不說不說。遂奄然而化。留龕十日顏色不變。葬全身於松源塔西。其時塔前古桂當春吐華。清香滿路。見者嘆異。學士晉卿黃公銘其塔。
杭州徑山古鼎祖銘禪師
四明奉化應氏子。受業金峨。元叟住靈隱。師往參謁。一日入室叩黃龍見慈明因緣。叟詰曰。只如趙州道臺山婆子被我勘破。慈明笑曰是罵耶。你道二老漢用處是同是別。師曰一對無孔鐵錘。叟曰黃龍直下悟去又如何。師曰也是病眼見空華。叟曰不是不是。師擬進語。叟便喝。師當下廓然。命居記室。師愈自謙抑。年五十四始出世主隆教。次寶陀。次中天竺。至正
【現代漢語翻譯】 現代漢語譯本： 何處。只告訴他今天熱得像昨天一樣。上堂。杭州管內有個叫靈隱的名山，始建於東晉咸和年間（公元326-334年），慧理法師是第一代祖師。今天上元節，各處都在放燈。知事和值歲的人各自照看好燈燭。說完便下座。為去世的森監寺火化。森羅萬象，都是一法的顯現。現在為你拈去金剛圈和栗棘蓬。用什麼來稱呼這一法呢？二由一而有，但一也不要執守。火里的烏龜發出獅子吼。大龍在空虛的座位上飛翔。星吉大夫派人帶著禮物聘請禪師，禪師推辭不去。使者三次往返，禪師便躲避到會稽山中。行院知道不能強迫，便寫奏疏請禪師仍然主持靈隱寺。又過了三年，禪師退居到幻庵。至正十五年（公元1355年）春天，禪師感到身體有些不適。二月初二，召集眾人講述自己一生的經歷，並且告誡他們說，佛法衰落沒有比現在更嚴重的了，大家應該各自努力。我的世緣就到此為止了。於是拿起筆寫下偈語說：『七十二年如同在虛空中釘木樁，最後一句話不說不說。』說完便安詳地圓寂了。遺體在龕中停放了十天，容顏沒有改變。全身葬在松源塔的西邊。當時塔前的古桂樹正值春天開花，清香瀰漫道路，看見的人都驚歎稱奇。學士晉卿黃公為他的塔撰寫了銘文。
杭州徑山古鼎祖銘禪師
是四明奉化應氏的兒子。在金峨寺出家。元叟禪師住在靈隱寺，祖銘禪師前去參拜謁見。一天，入室請教黃龍慧南禪師和慈明楚圓禪師的因緣。元叟禪師詰問道：『就像趙州從諗禪師說道臺山婆子被我勘破一樣，慈明禪師笑著說是罵人嗎？你說道二位老禪師的用意是相同還是不同？』祖銘禪師回答說：『是一對沒有孔的鐵錘。』元叟禪師說：『黃龍慧南禪師直下領悟又會如何？』祖銘禪師回答說：『也是病眼看見空花。』元叟禪師說：『不是不是。』祖銘禪師想要繼續說下去，元叟禪師便大喝一聲。祖銘禪師當下廓然開悟。元叟禪師命他擔任記室。祖銘禪師更加謙虛退讓。五十四歲才開始出世主持隆教寺，之後又主持寶陀寺，再之後又主持中天竺寺。至正年間（公元1341-1368年）
【English Translation】 English version: Where? Just tell him that today is as hot as yesterday. Ascending the Dharma hall. Lingyin, a famous mountain within the jurisdiction of Hangzhou, was first built during the Xianhe era (326-334 AD) of the Eastern Jin Dynasty. Dharma Master Huili was the first patriarch. Today is the Shangyuan Festival, and lanterns are being lit everywhere. The stewards and those on duty should take care of the lamps and candles. After saying this, he descended from the seat to cremate the deceased Supervisor Sen. All phenomena in the universe are imprinted by the One Dharma. Now, I will remove the Vajra circle and the chestnut hedgehog for you. What should we call this One Dharma? Two arise from one, but do not cling to the one either. The turtle in the fire roars like a lion. The great dragon soars in the empty seat. Grand Master Xingji sent envoys with gifts to invite the master, but he declined. The envoys returned three times, so the master hid in the mountains of Kuaiji. The monastery knew that they could not force him, so they submitted a memorial requesting the master to continue to lead Lingyin Monastery. After another three years, the master retired to the Huan'an hermitage. In the spring of the fifteenth year of the Zhizheng era (1355 AD), he felt slightly ill. On the second day of the second month, he gathered the assembly to recount his life's experiences and admonished them, saying, 'The decline of the Buddha-dharma is more severe now than ever before. Everyone should strive diligently. My worldly connections end here.' He then took up a pen and wrote a verse, saying, 'Seventy-two years, nailing pegs in emptiness. The last sentence is unspeakable, unspeakable.' Then he passed away peacefully. His body remained in the coffin for ten days, and his complexion did not change. He was buried in his entirety to the west of the Songyuan Pagoda. At that time, the ancient osmanthus tree in front of the pagoda was blooming in spring, and its fragrance filled the road. Those who saw it marveled in amazement. Scholar Jinqing Huang wrote an inscription for his pagoda.
Chan Master Guding Zuming of Jingshan Monastery in Hangzhou
He was a son of the Ying family of Fenghua, Siming. He received his ordination at Jin'e Monastery. Chan Master Yuansou resided at Lingyin Monastery, and Master Zuming went to pay him a visit. One day, he entered the room to inquire about the causes and conditions of Huanglong Huinan and Ciming Chuyuan. Chan Master Yuansou questioned him, saying, 'Just as Chan Master Zhaozhou Congshen said that the old woman of Mount Tai had been seen through by me, Chan Master Ciming smiled and said, 'Is that scolding?' What do you say, are the intentions of the two old men the same or different?' Master Zuming replied, 'They are a pair of iron hammers without holes.' Chan Master Yuansou said, 'If Huanglong Huinan directly realized it, what would happen?' Master Zuming replied, 'It is also like seeing empty flowers with diseased eyes.' Chan Master Yuansou said, 'No, no.' Master Zuming was about to continue speaking, but Chan Master Yuansou shouted loudly. Master Zuming suddenly had a great enlightenment. Chan Master Yuansou ordered him to serve as the secretary. Master Zuming became even more humble and modest. At the age of fifty-four, he began to appear in the world to preside over Longjiao Monastery, then Baotuo Monastery, and then Zhongtianzhu Monastery. During the Zhizheng era (1341-1368 AD),
七年遷徑山。元帝錫號慧性文敏宏覺普濟禪師。僧問祖意教意是同是別。師曰破畚箕生苕帚。僧禮拜曰謝師指示。師曰。昨夜三更失卻牛。天明起來失卻火。問如何是佛。師曰秤錘蘸酢。曰如何是向上事。師曰仰面不見天。曰。記得僧問雲門如何是佛。門曰乾屎橛。又作么生。師曰云門不是好心。僧曰乾屎橛與秤錘蘸酢相去多少。師曰鑊湯無冷處。僧擬進語。師便喝。上堂。將十方世界安向諸人眼睫上。絲毫不動。把四大海水傾向諸人腳跟底。涓滴不流。會醫還少病。知分不多愁。上堂。舉大愚芝和尚示眾曰。大家相聚吃莖齏。若喚作一莖齏入地獄如箭射。師曰。宗師為人如蠱毒之家。置毒于飲食之中與人。未嘗不欲斷其命根。雖然是。冤對者能有幾人。丞相康里公每詣師叩宗門玄旨。一日看經次問師何不看經。師曰尋行數墨為看經耶。相無語。師翻經曰老僧看經去也。相以手掩經曰請師為說破。師曰伊尹周公是阿誰做。至正戊戌將遷寂。遺書囑丞相外護。復書偈曰。生死純真。太虛純滿。七十九年搖籃繩斷。擲筆而逝。茶毗舌根數珠皆不壞。舍利無算。于徑山隆教寶陀分而塔焉。世壽七十九僧臘五十五。有四會語錄暨外集行世。
明州天寧歸庵仲猷祖闡禪師
族陳氏。鄞人也。從佛智匡禪師剃染。參寂
照于徑山得旨。出世蘆山。遷香山。升郡之天寧。上堂。若論第一句。三世諸佛道不得。六代祖師道不得。天下老和尚道不得。山僧道不得。大眾道不得。拈拄杖。拄杖子道得么。道得也是第二句。上堂。即心即佛。非心非佛。不是心不是佛。五臺山上云烝飯。佛殿階前狗尿天。剎竿頭上煎錘子。三個猢猻夜簸錢。元宵上堂。十五日已前腳頭腳尾黃金蓮。十五日已后白牯貍奴成隊走。正當十五日。樓臺上下火照火。車馬往來人看人。好大眾。且道好在什麼處。眾眼難謾。便下座。
蘇州開元愚仲善如禪師
吳江人。上堂。佛身充滿於法界。普現一切群生前。為甚麼滬瀆居民黃老之流迎之。而風濤駭吐像即沉沒。吳縣朱膺東靈帛尼請之。而靈相峨峨雙泛。試就提捧忽爾升舟。今山中所奉維衛迦葉二石相是也。豈非隨緣赴感靡不周而恒處此菩提座。然雖如是。若作恁么會大蟲看水磨。不作恁么會真州望長蘆。恁么不恁么總拈卻。又作么生。清平世界不用訛言。師言不妄發。或求偈語。信筆而書。示草菴僧偈曰。國師萬代善知識。雁宕草菴天下聞。得在其中居住者。生難遭想報深恩。度牒親從天上降。得來何翅萬黃金。時中若不修僧行。孤負皇王一片心。師𣆶年因法門從子瓛瑩中住萬壽。辟一室延之養老。及相
【現代漢語翻譯】 現代漢語譯本： 在徑山（地名）領悟佛法真諦，之後在廬山弘揚佛法。后又遷至香山，升座于郡中天寧寺。上堂說法時說：『若要說第一句真諦，三世諸佛（過去、現在、未來一切諸佛）說不出來，六代祖師（指禪宗自菩提達摩以來的六位祖師）說不出來，天下老和尚說不出來，我（山僧）也說不出來，各位也說不出來。』拿起拄杖，問道：『這拄杖能說出來嗎？』即使說得出來，那也是第二句了。上堂說法時又說：『即心即佛（心即是佛），非心非佛（心不是佛），不是心不是佛（既不是心也不是佛）。五臺山上雲氣蒸騰，如同做飯；佛殿階前，狗對著天空撒尿。剎竿頂上煎熬鐵錘，三個猴子夜裡簸錢。』 元宵節上堂說法：『正月十五日之前，腳前腳后都是黃金蓮花；正月十五日之後，白色的貍貓成群結隊地走動。正在正月十五日這一天，樓臺上下燈火輝煌，車馬來往，人們互相觀看。』好一個熱鬧的場面！那麼，好在哪裡呢？眾人的眼睛難以欺騙。』說完便走下座位。
蘇州開元寺的愚仲善如禪師
吳江人。上堂說法：『佛身充滿整個法界，普遍顯現在一切眾生面前。為什麼滬瀆（上海的古稱）的居民，那些信奉黃老之術的人迎接佛像，卻遭遇風浪，佛像沉沒？而吳縣的朱膺東和靈帛尼請佛像，佛像卻靈光顯現，順利渡過。』可以嘗試著抬起佛像，一下子就能放到船上。現在我寺中所供奉的維衛佛（過去七佛之一，毗婆尸佛）和迦葉佛（過去七佛之一，迦葉佛）兩尊石像就是這樣來的。這難道不是隨緣應感，無處不在，而又恒常安住于菩提座嗎？然而，即便如此，如果這樣理解，那就如同大蟲（老虎）看水磨（一種利用水力轉動的磨），毫無意義；如果不這樣理解，那就如同在真州（今江蘇儀徵）遙望長蘆寺（位於今江蘇鹽城），不得要領。這樣理解和不這樣理解都拋開，又該如何呢？清平的世界不需要虛假的言語。』禪師說話從不虛妄，有人求偈語，便隨意寫下，給草菴寺僧人的偈語說：『國師（指悟達國師，唐懿宗賜號）是萬代的善知識，雁宕山（浙江溫州雁蕩山）的草菴寺天下聞名。能夠居住在這裡的人，要珍惜這難得的機會，報答深厚的恩情。度牒（僧人證明檔案）親自從天上降下，得到它勝過萬兩黃金。如果時時不修行僧人的行為，就辜負了皇上的一片心意。』禪師在𣆶年（無法考證）因為法門弟子瓛瑩中住在萬壽寺，開闢一間房供養他養老，等到合適的時機。
【English Translation】 English version: Having attained enlightenment at Jingshan (place name), he propagated the Dharma at Mount Lu. Later, he moved to Xiangshan and ascended the high seat at Tianning Temple in the prefecture. During his Dharma talk, he said, 'If we were to speak of the first phrase of truth, the Buddhas of the three times (past, present, and future) could not speak it, the six patriarchs (referring to the six patriarchs of Zen Buddhism from Bodhidharma onwards) could not speak it, the old monks of the world could not speak it, I (the mountain monk) cannot speak it, and you all cannot speak it.' He picked up his staff and asked, 'Can this staff speak it?' Even if it could, that would be the second phrase. During another Dharma talk, he said, 'Mind is Buddha (the mind is the Buddha), not mind is not Buddha (the mind is not the Buddha), neither mind nor not mind (neither is it the mind nor is it not the mind). On Mount Wutai, clouds rise like steam from cooking rice; in front of the Buddha hall, a dog urinates towards the sky. A hammer is being fried on top of the temple flagpole, and three monkeys are sifting coins at night.' During the Lantern Festival Dharma talk, he said, 'Before the fifteenth day of the first month, every step is upon golden lotuses; after the fifteenth day, white civet cats walk in droves. On the very day of the fifteenth, lanterns shine brightly up and down the towers, and people watch each other coming and going.' What a lively scene! So, where is the goodness in it? The eyes of the crowd are not easily deceived.' After saying this, he stepped down from his seat.
Zen Master Yuzhong Shanru of Kaiyuan Temple in Suzhou
A native of Wujiang. During his Dharma talk, he said, 'The Buddha's body fills the entire Dharma realm, universally appearing before all sentient beings. Why is it that when the residents of Hudu (ancient name for Shanghai), those who believe in Huang-Lao (Taoism), welcomed the Buddha image, they encountered storms and the image sank? But when Zhu Yingdong and Ling Bo Ni of Wuxian invited the Buddha image, the image manifested its spiritual light and crossed over smoothly.' One can try lifting the Buddha image and it can be placed on the boat in an instant. The two stone statues of Vipassī Buddha (one of the past seven Buddhas) and Kāśyapa Buddha (one of the past seven Buddhas) that are enshrined in our temple now came about in this way. Isn't this responding to conditions and being present everywhere, while constantly abiding on the Bodhi seat? However, even so, if you understand it in this way, it is like a tiger watching a water mill (a mill turned by water power), meaningless; if you don't understand it in this way, it is like gazing at Changlu Temple (located in Yancheng, Jiangsu) from Zhenzhou (now Yizheng, Jiangsu), missing the point. Putting aside both understanding it this way and not understanding it this way, what should one do? A peaceful world does not need false words.' The Zen master never spoke falsely. When someone asked for a verse, he would write it casually. The verse for the monk of Cao'an Temple said, 'The National Teacher (referring to Wu Da, bestowed the title by Emperor Yizong of Tang Dynasty) is a good teacher for all generations, Cao'an Temple on Mount Yandang (Yandang Mountain in Wenzhou, Zhejiang) is famous throughout the world. Those who can live here should cherish this rare opportunity and repay the deep kindness. The ordination certificate (document proving monkhood) was personally sent down from heaven, obtaining it is better than ten thousand taels of gold. If you do not constantly practice the conduct of a monk, you will fail the emperor's good intentions.' In the year 𣆶 (cannot be verified), the Zen master, because his Dharma disciple Huan Yingzhong lived in Wanshou Temple, opened a room to support him in his old age, waiting for the right time.
本空繼席。待之尤至。故得優遊以樂其道。嘗居葑門直指庵。人因稱之曰直指和尚。將終呼諸子訣別。泊然而逝。
杭州上竺我庵本無法師
黃巖人。從凈慈方山落髮。依寂照于中竺掌綱維。有舅氏教庠老成挽之更宗。於是見湛堂于演福。研精教部。寂照惜其去。作偈寄之曰。從教入禪今古有。從禪入教古今無。一心三觀門雖別。水滿千江月自孤。后出世既為湛堂嗣。仍爇一香報寂照。不以跡異而二其心。寂照示寂。時師住四明延慶。遺書囑其力弘教乘宗趣。余無他言。師于祭筵拈香曰。妙喜五傳最光焰。寂照一代甘露門。等閑觸著肝腦裂。冰霜忽作陽春溫。我思打失鼻孔日。是何氣息今猶存。天風北來歲云暮。掣電討甚空中痕。臨終無疾坐蛻。
蘇州萬壽佛初智淳禪師
送忠侍者偈曰。鳥窠吹起布毛。侍者當下悟去。一對無孔鐵錘。賣弄鬼家活計。若是靈利阿師。別有天然氣宇。恢張本地風光。顯出衲僧巴鼻。以大千攝入毫端。將須彌納向芥子。直踏毗盧頂上行。千手大悲攔不住。
江心萬禪師法嗣
報恩無方智普禪師
桂陽人。族姓龍。住後上堂。六月行人口吐煙。區區只為利名牽。爭如林下無心客。一覺和衣到曉眠。拍禪床。乾明不惜口業為你說破。臘月三十日閻
【現代漢語翻譯】 現代漢語譯本： 本空繼承了他的衣缽，對他非常優待，所以本空能夠悠閒自在地追求他的道。他曾經住在葑門直指庵，人們因此稱他為直指和尚。臨終時，他呼喚他的兒子們訣別，然後安詳地去世了。
杭州上竺我庵本無法師
黃巖人，從凈慈方山剃度出家。依止寂照于中竺掌管綱維事務。他的舅舅是教庠的老學究，勸他改宗其他宗派。於是他在演福寺拜見湛堂，專心研究經教。寂照惋惜他的離去，作偈送給他：『從教入禪今古有，從禪入教古今無。一心三觀門雖別，水滿千江月自孤。』後來本無出任住持，成為湛堂的繼承人，仍然點燃一炷香來報答寂照。他不因為行跡不同而改變自己的心意。寂照圓寂時，本無正在四明延慶寺擔任住持，寂照留下書信囑咐他努力弘揚教乘的宗旨和趣味，沒有其他話語。本無在祭奠儀式上拈香說道：『妙喜（大慧宗杲）五傳，最為光焰，寂照一代，甘露之門。等閑觸著，肝腦破裂，冰霜忽作，陽春溫暖。我思打失鼻孔日，是何氣息今猶存。天風北來歲云暮，掣電討甚空中痕。』臨終時沒有疾病，坐著圓寂。
蘇州萬壽佛初智淳禪師
送忠侍者偈曰：『鳥窠吹起布毛，侍者當下悟去。一對無孔鐵錘，賣弄鬼家活計。若是靈利阿師，別有天然氣宇。恢張本地風光，顯出衲僧巴鼻。以大千攝入毫端，將須彌納向芥子。直踏毗盧頂上行，千手大悲攔不住。』
江心萬禪師法嗣
報恩無方智普禪師
桂陽人，族姓龍。住持後上堂說法：『六月行人口吐煙，區區只為利名牽。爭如林下無心客，一覺和衣到曉眠。』拍禪床。乾明不惜口業為你說破。臘月三十日閻
【English Translation】 English version: Benkong succeeded him and treated him with utmost respect, allowing Benkong to leisurely pursue his path. He once resided in Zhizhi Nunnery in Fengmen, and people called him Monk Zhizhi because of this. When he was about to pass away, he called his sons to bid farewell, and then passed away peacefully.
The Dharma Master Benwu of Wo'an Temple, Shangzhu, Hangzhou
He was a native of Huangyan and was tonsured at Fangshan Temple in Jingci. He assisted Jizhao at Zhongzhu Temple in managing affairs. His maternal uncle, an experienced scholar from the Jiaoxiang school, persuaded him to change his sect. Thereupon, he met Zhantang at Yanfu Temple and devoted himself to studying the scriptures. Jizhao regretted his departure and sent him a verse: 'From teaching to Chan, there has been in the past and present; from Chan to teaching, there has never been in the past and present. The doors of the One Mind and Three Contemplations are different, but the moon is solitary in a thousand rivers when the water is full.' Later, Benwu became the abbot and successor of Zhantang, and still burned incense to repay Jizhao. He did not change his mind because of different paths. When Jizhao passed away, Benwu was serving as the abbot of Yanqing Temple in Siming. Jizhao left a letter instructing him to vigorously promote the tenets and interests of the teaching vehicle, without other words. Benwu offered incense at the memorial ceremony and said: 'The fifth generation from Miaoxi (Dahui Zonggao) is the most radiant, Jizhao's generation is the gate of nectar. If touched carelessly, the liver and brain will be shattered, and ice and frost will suddenly turn into warm spring. I think of the day I lost my nostrils, what breath still remains today? The heavenly wind comes from the north, the year is late, where to seek the traces in the empty sky like lightning?' He passed away without illness, sitting in meditation.
Chan Master Chizhun of Wanshou Buddha Temple in Suzhou
A verse for sending off attendant Zhong: 'Bird's Nest blew up the cloth hair, the attendant immediately understood. A pair of iron hammers without holes, showing off the tricks of the ghost family. If it is a clever master, there is a natural aura. Expanding the local scenery, revealing the appearance of a monastic. Taking the great thousand into the tip of a hair, putting Mount Sumeru into a mustard seed. Walking straight on the top of Vairocana, the thousand-handed Great Compassion cannot stop it.'
Successor of Chan Master Wan of Jiangxin
Chan Master Zhipu of Bao'en Wufang
A native of Guiyang, with the family name Long. After becoming the abbot, he gave a Dharma talk: 'In June, people walking around spit smoke, all for the sake of fame and gain. Why not be a carefree guest under the forest, sleeping in clothes until dawn?' He struck the Zen bed. Qianming does not hesitate to use bad karma of speech to tell you. On the thirtieth day of the twelfth lunar month, Yama
老子要問你索飯錢在。上堂。春色濃。春日融。園林暖。野桃紅。昔日靈云一見透脫色空。而今諸人總見。因甚不悟。若也不悟。眼被色籠。擊拂子。錯教人恨五更風。
南康府云居小隱師大禪師
嘗有示信禪人偈曰。信是道元功德母。藥如有驗不消多。上人直下承當得。佛祖安能柰爾何。
徑山熙禪師法嗣
金陵集慶笑隱大欣禪師
九江義門陳氏子。從郡之水陸院芟染。自幼開爽絕倫。初見一山萬。既而遣詣百丈參晦機。機一見器重命掌記室。一日問曰。黃龍既得旨于泐潭。領徒遊方。及見慈明氣索汗下。過在什麼處。師抗聲曰。千年桃核里。覓甚舊時仁。又一日室中侍立次。機舉百丈野狐話詰曰。不落因果便墮野狐身。不昧因果便脫野狐身。且道利害在什麼處。師擬答。機遽震威一喝。師當下渙然冰釋。因同參苦問。師答頌曰。百丈野狐。野狐百丈。埋作一坑。伏惟尚享。后出世湖之烏回。遷杭之報國中竺。天曆元年文宗以潛邸為大龍翔集慶寺。妙簡名德開山。師首膺其選。賜號廣智全悟大禪師。復驛召赴闕。見上奎章閣。賜坐咨問法要。及順帝御極。待遇益隆。后以老病求退。優詔不許。敕外臺護視使安居終老。上堂。安養國中水鳥樹林悉皆唸佛。知足天上樹相撐觸演說苦空。
豎拂子。山僧拂子穿卻汝諸人鼻孔。諸人向甚處出氣。入新寺升座。第一義諦明如杲日寬若太虛。萬匯森然纖塵不立。明今舉古無非節外生枝。立主立賓何異虛空釘橛。然聖旨建寺諸官臨筵。不可只恁么休去。還有共相激揚底么。問答不錄。乃曰釋迦世尊舍金輪而登佛位。今上皇帝從佛位而御金輪。收攝三千剎海於一印中。具足八萬法門於一毫上。如華嚴會上菩薩得無盡福德藏解脫門。於一器中出生種種美味飲食。又于眾會仰觀空中而雨種種珍寶。隨眾生心悉令滿足。然後得其寶者盡證法門。食其味者咸成妙道。無一塵而不具足佛事。無一法而不圓滿正宗。即今崇建寶坊闡揚法施。諸天音樂不鼓自鳴。梵唄詠歌自然敷奏。十方菩薩咸集道場。八部天龍同伸慶贊。還有不歷化城徑登寶所者么。擊拂子。四海已歸皇化里。時清休唱太平歌。上堂。孤峰頂上目視雲霄。無乃埋沒己靈。十字街頭和泥合水。且貴流通正眼。拈拄杖。釋迦已滅彌勒未生。正當今日。千聖命脈列祖鉗錘總在新報國手裡。拈起也七穿八穴。頭頭現無邊妙身。放下也鑒地輝天。處處彰寶王剎海。說甚麼溪山各異云月是同。至化無為功不宰。蕩然一片古皇風。復舉志公令人傳語思大和尚曰。何不下山教化眾生去。一向目視雲漢作什麼。思大曰。三世諸佛被
【現代漢語翻譯】 現代漢語譯本 豎起拂塵。老衲的拂塵穿透了你們所有人的鼻孔。你們從哪裡出氣？到新寺升座。第一義諦明亮如太陽，寬廣如虛空。萬物茂盛，纖細的塵埃都無法立足。現在舉出過去的事例，無非是節外生枝。立主立賓，和在虛空中釘木樁有什麼區別？然而，因為皇帝的旨意而建造寺廟，各位官員也來參加宴席，不能就這樣結束。還有人要一起互相激勵嗎？（問答內容省略）於是說，釋迦世尊（Sakyamuni，佛教創始人）捨棄了轉輪王的地位而登上佛位，當今的皇帝從佛位而執掌轉輪王之位。將三千世界的大海都收攝在一個印章之中，將八萬四千法門都具足在一根毫毛之上。如同華嚴法會上菩薩得到無盡福德藏解脫門，在一個器皿中出生種種美味飲食，又在眾會中仰望空中而降下種種珍寶，隨著眾生的心願都令其滿足。然後得到珍寶的人都證悟了法門，吃到美味的人都成就了妙道。沒有一粒塵埃不具備佛事，沒有一法不圓滿正宗。現在崇建寶坊，闡揚佛法，諸天的音樂不敲自鳴，梵唄歌詠自然奏響。十方菩薩都聚集在道場，八部天龍（Naga，佛教護法神）一同表達慶賀讚歎。還有不經過化城（喻指小乘涅槃）而直接登上寶所（喻指大乘涅槃）的人嗎？擊打拂塵。四海已經歸順皇上的教化，時局清明，歌唱太平之歌。 上堂。孤峰頂上，目光高遠，恐怕埋沒了自身的靈性。十字街頭，和泥合水，更可貴的是流通正眼。拿起拄杖。釋迦（Sakyamuni，佛教創始人）已經滅度，彌勒（Maitreya，未來佛）尚未降生，正當今日，千聖的命脈，歷代祖師的鉗錘，都在新報國的手裡。拿起拄杖，七穿八穴，處處顯現無邊妙身。放下拄杖，照亮大地，處處彰顯寶王剎海。說什麼溪山各異，云月卻是相同。至高的教化無為而為，功德不可估量。一片蕩然的古皇之風。 又舉例說，志公（寶誌禪師）讓人傳話給思大和尚說：『為什麼不下山教化眾生去？一直仰望天空做什麼？』思大說：『三世諸佛都被』
【English Translation】 English version Raising the whisk. This old monk's whisk has pierced through all of your nostrils. From where do you exhale? Ascending the seat in the new temple. The First Principle is as bright as the sun and as vast as the empty space. All things flourish, and even the finest dust cannot stand. Now, citing past examples is nothing more than creating complications. Establishing the host and the guest is no different from nailing a stake in the void. However, since the temple is built by the Emperor's decree, and the officials have come to attend the banquet, we cannot simply end here. Is there anyone who will encourage each other? (The question and answer content is omitted.) Therefore, it is said that Sakyamuni (the founder of Buddhism) abandoned the position of the Wheel-Turning King to ascend to the Buddha's seat, and the current Emperor, from the Buddha's seat, holds the position of the Wheel-Turning King. He gathers the seas of three thousand worlds into one seal, and fully possesses the eighty-four thousand Dharma gates on a single hair. Like the Bodhisattvas in the Avatamsaka Assembly who obtained the inexhaustible treasure of merit and liberation, producing various delicious foods from one vessel, and also raining down various treasures in the assembly while looking up at the sky, satisfying the desires of all beings. Then, those who obtain the treasures all realize the Dharma gates, and those who eat the delicious food all achieve the wonderful path. There is not a single dust that does not possess the Buddha's affairs, and not a single Dharma that does not perfectly fulfill the orthodox tradition. Now, we are building the precious temple and propagating the Dharma. The music of the heavens plays without being struck, and the chanting of the Brahma hymns naturally resounds. Bodhisattvas from the ten directions gather in the Dharma assembly, and the eight classes of gods and dragons (Naga, protectors of Buddhism) together express their congratulations and praise. Are there any who directly ascend to the Treasure Land (metaphor for Mahayana Nirvana) without passing through the Transformation City (metaphor for Hinayana Nirvana)? Striking the whisk. The four seas have already submitted to the Emperor's teachings, and in this clear and peaceful time, we sing songs of peace. Ascending the hall. On the peak of a solitary mountain, with eyes gazing at the clouds, one may fear burying one's own spirit. In the crossroads of the city, mixing mud and water, what is more valuable is the circulation of the true eye. Picking up the staff. Sakyamuni (the founder of Buddhism) has already passed away, and Maitreya (the future Buddha) has not yet been born. At this very moment, the lifeline of the thousand sages and the hammer of the past patriarchs are all in the hands of the newly devoted country. Picking up the staff, with seven holes and eight holes, everywhere manifesting the boundless wonderful body. Putting down the staff, illuminating the earth, everywhere revealing the treasure king's Buddha-land sea. What is said about the streams and mountains being different, but the clouds and moon being the same? The supreme transformation is non-action, and the merit is immeasurable. A vast expanse of ancient imperial wind. Furthermore, it is said that Zhi Gong (Chan Master Baozhi) asked someone to convey a message to Abbot Si Da, saying, 'Why not descend the mountain to teach and transform sentient beings? What are you doing by constantly looking up at the sky?' Si Da said, 'The Buddhas of the three worlds have been'
我一口吞盡。何處更有眾生可度。師曰。思大和尚被志公一拶。直得倒退三千。進退兩序上堂。心空及第。選佛何必。選官荷負叢林。為眾一似為己。報國為法擇人。量材授職。如樂奏九成左右進退無不合度。只如一喝分賓主。照用一時行。諸人作么生甄別。喝一喝。九萬里鵬才奮迅。三千年鶴便翱翔。上堂。言發非聲色前不物。著甚來由。聲色里睡眠。聲色里坐臥。卻較些子。所以道即此見聞非見聞。無餘聲色可呈君。箇中若了全無事。體用何妨分不分。驀拈拄杖。水流黃葉來何處。牛帶寒鴉過別村。卓拄杖。上堂。舉黃龍南禪師室中垂語曰。我手何似佛手。我腳何似驢腳。人人有個生緣。那個是上座生緣。師曰。黃龍三關如商君立法。法雖立而廢先王之道。故當時出其門者甚多。得其傳者益寡。使其恪守慈明家法。子孫未致斷絕。僧侍立次。師展兩手曰八字打開了也。為什麼不肯承當。僧曰休來鈍置。師曰許多時沒一點氣息。便打。一日謂眾曰。青州布衫重七斤。古人已道過了也。畢竟萬法歸一一歸何處。一僧出曰東廊頭西廊下。師曰什麼處見趙州。僧擬議。師曰棒上不成龍。僧參。師曰。豎拂拈槌古人榜樣。擎叉舞劍列祖條章。衲僧門下合作么生。僧珍重便行。師曰不消一劄。師一日問僧甚處來。僧曰遊山來。
【現代漢語翻譯】 現代漢語譯本 我一口吞盡。哪裡還有眾生可以度化？ 師父說：『思大和尚被志公禪師一拶，直直倒退三千步，進退兩序上堂，心空及第。選佛又何必？選官荷負叢林，為眾生就像為自己一樣。報效國家，為佛法選擇人才，量才授予官職，如同演奏《九成》樂章，左右進退無不合乎法度。』 就如一喝分清賓主，照用一時施行，各位如何辨別？喝！（九萬里鵬鳥才能奮迅，三千年仙鶴便可翱翔。） 上堂說法，言語發出並非聲色之前的事物，著什麼來由？在聲色里睡眠，在聲色里坐臥，卻稍微好些。所以說，『即此見聞非見聞，無餘聲色可呈君。』箇中如果了悟全無事，體用又何妨分與不分？ 驀然拿起拄杖，『水流黃葉來何處？牛帶寒鴉過別村。』 放下拄杖，上堂說法。引用黃龍南禪師在室內開示說：『我的手像不像佛手？我的腳像不像驢腳？』人人都有個生緣，哪個是上座的生緣？ 師父說：『黃龍的三關就像商鞅立法，法雖然立了，卻廢了先王之道。所以當時出其門下的人很多，得到他真傳的人卻很少。如果恪守慈明禪師的家法，子孫不至於斷絕。』 僧人侍立在旁，師父張開雙手說：『八字打開了也，為什麼不肯承擔？』僧人說：『休來鈍置。』師父說：『這麼長時間沒一點氣息。』便打。 一日對眾人說：『青州布衫重七斤，古人已經說過了。』 到底萬法歸一，一歸何處？一僧人出來說：『東廊頭西廊下。』師父說：『什麼地方見到趙州禪師？』僧人猶豫不決，師父說：『棒上不成龍。』 僧人蔘禪，師父說：『豎拂拈槌是古人的榜樣，擎叉舞劍是列祖的條章。衲僧門下應該怎麼做？』僧人作揖便走，師父說：『不消一札。』 師父一日問僧人從哪裡來？僧人說：『遊山而來。』
【English Translation】 English version I swallow it all in one gulp. Where else are there sentient beings to liberate? The Master said, 'Great Master Si was once pressed by Zhi Gong, causing him to retreat three thousand steps. Advancing and retreating in the two rows of the hall, his mind was empty and he passed the exam. Why bother selecting Buddhas? Selecting officials to bear the burden of the Sangha is like working for oneself when working for others. Serving the country, choosing people for the Dharma, assigning positions according to their abilities, like playing the 'Nine Perfections' music, advancing and retreating in accordance with the proper measure.' Just like a shout that distinguishes guest from host, illuminating and applying it at once, how do you all discern it? Shout! (The talent of a Peng bird soaring ninety thousand miles, the crane of three thousand years soars.) Ascending the hall, speaking of things that are not sounds or sights, what is the origin? Sleeping in sounds and sights, sitting and lying in sounds and sights, is slightly better. Therefore, it is said, 'This very seeing and hearing is not seeing and hearing, there are no other sounds and sights to present to you.' If you understand that there is nothing at all, what harm is there in separating or not separating essence and function? Suddenly picking up the staff, 'Where do the yellow leaves flowing in the water come from? The crow on the back of the ox passes another village.' Placing the staff down, ascending the hall to speak. Quoting Zen Master Huanglong Nan's words in the room, 'What is my hand like compared to the Buddha's hand? What is my foot like compared to a donkey's foot?' Everyone has a cause for birth, what is the cause for the birth of the senior monk? The Master said, 'Huanglong's three barriers are like Shang Yang's establishment of laws, although the laws were established, they abolished the ways of the former kings. Therefore, many left his door at that time, but few obtained his true transmission. If they had恪守(Ke Shou) [strictly adhered to] Master Ciming's family precepts, their descendants would not have been cut off.' A monk stood in attendance, the Master spread out his hands and said, 'The eight characters are opened, why are you unwilling to accept it?' The monk said, 'Stop being dull.' The Master said, 'For so long, there has been no breath.' Then he struck. One day, he said to the assembly, 'The blue cloth shirt of Qingzhou weighs seven pounds, the ancients have already said it.' In the end, all dharmas return to one, where does one return to? A monk came out and said, 'East corridor head, west corridor foot.' The Master said, 'Where do you see Zen Master Zhao Zhou?' The monk hesitated, the Master said, 'A dragon cannot be made on a stick.' A monk sought instruction, the Master said, 'Raising the whisk and holding the mallet are the examples of the ancients, holding the trident and dancing the sword are the rules of the ancestral teachers. What should be done under the gate of a monastic?' The monk bowed and left, the Master said, 'No need for a note.' One day, the Master asked a monk where he came from. The monk said, 'I came from traveling in the mountains.'
師曰笠子下拶破洛浦遍參底作么生。僧曰未入門時已呈似和尚了也。師曰即今為什麼不拈出。僧擬議。師便打。至正四年甲申五月示微疾。作手書別交遊。囑其徒以兩朝所賜金幣作萬佛閣上報國恩。二十二日書偈趺坐而寂。其年秋八月十有六日葬于石頭城塔院之後岡。壽六十一臘四十六。黃文獻公溍撰碑銘。虞文靖公集著行道紀。洪武甲寅遷葬于撥雲山與康僧會古塔相鄰。所著有禪林清規及四會語錄蒲室集行世。
嘉興府祥符梅屋念常禪師
俗姓黃。華亭人。父文祐。母楊氏乞嗣大悲像。一夕夢老僧托宿因而有娠。至元壬午三月十二日誕生。是夜神光燭室異香襲人。師幼喜孤坐。年十二依平江圓明院體志出家。十四剃髮受具。至大戊申佛智晦機自江西百丈遷杭之凈慈。師往參承。值佛智上堂舉太原孚上座聞角聲悟道因緣頌曰。琴生入滄海。太史游名山。從此楊州城外路。令嚴不許早開關。師于言下豁然有省。投丈室呈所解。佛智頷之俾掌記室。迨智遷徑山。師職后版表率一眾。丙辰奉朝廷遴選出世祥符。所著有佛祖通載二十二卷。
明州雪竇石室祖瑛禪師
吳江陳氏子。髫年出家于普向寺。年十五祝髮受具戒即䇿杖遊方。初從虛谷陵于仰山。聞徑山晦機道望。亟往投之。一見契合遂留掌記。
【現代漢語翻譯】 現代漢語譯本： 師父說：『戴著斗笠的人，在洛浦四處參訪，到底在做什麼？』僧人說：『還沒入門的時候，就已經呈給和尚您看了。』師父說：『既然如此，現在為什麼不拿出來？』僧人猶豫不決。師父就打了他。至正四年（1344年）甲申五月，師父略感不適，親手寫信告別朋友，囑咐他的弟子們將兩朝所賜的金幣用來建造萬佛閣，以報答國家的恩情。五月二十二日，寫下偈語，結跏趺坐而圓寂。當年秋八月十六日，安葬在石頭城塔院後面的山岡上。享年六十一歲，僧臘四十六年。黃文獻公溍撰寫了碑銘，虞文靖公集撰寫了行道紀。洪武甲寅年（1374年）遷葬于撥雲山，與康僧會古塔相鄰。所著有《禪林清規》及《四會語錄》、《蒲室集》流傳於世。
嘉興府祥符梅屋念常禪師
俗家姓黃，是華亭人。父親名叫文祐，母親姓楊，祈求大悲像賜予子嗣。一天晚上，夢見一位老僧前來托宿，因此懷孕。至元壬午年（1282年）三月十二日出生。這天晚上，神光照亮房間，異香撲鼻。禪師小時候喜歡獨自靜坐。十二歲時，依從平江圓明院的體志出家。十四歲剃髮受具足戒。至大戊申年（1308年），佛智晦機從江西百丈遷往杭州的凈慈寺。禪師前去參拜侍奉。正值佛智上堂說法，舉太原孚上座聽聞角聲而悟道的因緣，並作頌說：『琴生進入滄海，太史游歷名山。從此楊州城外的道路，命令嚴厲不許早開關。』禪師在言語之下豁然開悟，前往丈室呈上自己的理解。佛智點頭認可，讓他掌管記室。等到佛智遷往徑山，禪師擔任后版表，率領大眾。丙辰年，奉朝廷遴選出任祥符寺住持。所著有《佛祖通載》二十二卷。
明州雪竇石室祖瑛禪師
是吳江陳氏的兒子。年幼時在普向寺出家。十五歲剃髮受具足戒，隨即拄著枴杖遊歷四方。起初跟隨仰山的虛谷陵，聽聞徑山晦機的道望，急忙前去投靠。一見如故，於是留下掌管記室。
【English Translation】 English version: The master said, 'What are those wearing bamboo hats doing, traveling all over Luopu?' The monk replied, 'They have already shown it to you, master, before even entering the gate.' The master said, 'If that's the case, why don't you bring it out now?' The monk hesitated. The master then struck him. In the fifth month of the Jia Shen year (1344) of the Zhizheng reign, the master felt slightly ill. He personally wrote letters to bid farewell to his friends, instructing his disciples to use the gold and coins bestowed by the two dynasties to build the Ten Thousand Buddhas Pavilion to repay the nation's kindness. On the twenty-second day of the fifth month, he wrote a verse, sat in the lotus position, and passed away. In the eighth month, sixteenth day of that autumn, he was buried on the hill behind the Pagoda Courtyard of Stone City. He lived to be sixty-one years old, with forty-six years as a monk. The Duke Huang Wenxian, Jin, wrote the epitaph, and the Duke Yu Wenjing compiled the record of his practice. In the Jia Yin year (1374) of the Hongwu reign, he was reburied on Boyun Mountain, next to the ancient pagoda of Kang Senghui (an early translator of Buddhist texts). His writings include 'Chán Forest Regulations,' 'Sayings of Sihui,' and 'Collected Works of Pushi,' which are circulated in the world.
Chán Master Nianchang of Meiwu Temple, Xiangfu Prefecture, Jiaxing
His secular surname was Huang, and he was from Huating. His father was named Wenyu, and his mother, Yang, prayed to the image of Great Compassion for offspring. One night, she dreamed of an old monk asking for lodging, and thus she became pregnant. He was born on the twelfth day of the third month of the Renwu year (1282) of the Zhiyuan reign. That night, divine light illuminated the room, and an unusual fragrance filled the air. The master enjoyed sitting alone as a child. At the age of twelve, he left home to become a monk under Tizhi at Yuanming Temple in Pingjiang. At fourteen, he shaved his head and received full ordination. In the Wushen year (1308) of the Zhida reign, the Buddha-Wisdom Huiji moved from Baizhang in Jiangxi to Jingci Temple in Hangzhou. The master went to pay respects and serve him. It happened that Buddha-Wisdom gave a lecture, citing the story of the Upadhyaya Fu of Taiyuan who attained enlightenment upon hearing the sound of a horn, and composed a verse saying: 'The qin player enters the vast sea, the historian travels to famous mountains. From then on, the roads outside Yangzhou city, strict orders do not allow early opening.' The master suddenly attained enlightenment upon hearing these words and went to the abbot's room to present his understanding. Buddha-Wisdom nodded in approval and had him manage the records room. When Zhi moved to Jingshan, the master served as the rear board representative, leading the assembly. In the Bingchen year, he was selected by the court to become the abbot of Xiangfu Temple. His writings include 'Comprehensive Records of Buddhas and Patriarchs' in twenty-two volumes.
Chán Master Zuying of Shishi (Stone Chamber) Temple, Xuědòu Mountain, Mingzhou
He was a son of the Chen family of Wujiang. He left home to become a monk at Pu Xiang Temple at a young age. At the age of fifteen, he shaved his head and received full ordination, and immediately traveled around with a staff. He initially followed Xugu Ling at Yangshan, and upon hearing of the reputation of Huiji of Jingshan, he hurried to join him. They immediately connected, and he was kept on to manage the records room.
后出世明之隆教。遷杭之萬壽明之雪竇育王。有謝天童平石砥問疾偈曰。是身無我病根深。慚愧文殊遠訪臨。自有巖華談不二。青燈相對笑吟吟。法身遍在一切處。噇飯噇空得自由。太白鄮峰煙雨里。筍與來往亦風流。𣆶年得痿痹疾。造一龕曰木裰。日坐其中不涉世事。至正癸未三月見一衰衣婦人扣頭請師應身為國王。師曰吾不願生天王家。逾十七日趺坐而化。臨終偈曰。五十三年弄巧成拙。踏破虛空赤腳行。萬象森羅笑不輟。
杭州中竺一關正逵禪師
番陽人。族方氏。參晦機于凈慈。機問甚處人。師曰番陽。機曰番陽湖水深多少。師曰瞪目不見底。機曰恁么則浸爛衲僧鼻孔也。師曰終不借和尚鼻孔出氣。機曰畢竟借誰鼻孔出氣。師曰恭惟和尚萬福。機肯之命充侍者。逾二年參中峰于天目。復謁徑山元叟命掌記。笑隱主中竺俾師分座。出世金陵崇因。帝師授以佛日普照之號。遷鳳山資福。升主報國。再遷中竺。示眾曰。心不是佛。智不是道。一念涉思惟。全身入荒草。所以道目前無法。意在目前。不是目前法。非耳目之所到。古今天地。古今日月。古今山河。古今人倫。頭頭顯露物物全彰。不從千聖借。不向萬機求。內外絕承當。古今無處所。恁么解會猶是錯認驢鞍轎作阿爺下頷。雖然。既是泗洲大聖
【現代漢語翻譯】 現代漢語譯本： 後世出現了一位名叫明之隆教的僧人，他先後在杭州的萬壽寺、明之雪竇寺和育王寺修行。天童平石砥謝前去探望他的疾病，並作偈語說：『這個身體沒有『我』（anatta，梵文ātman的否定形式，指沒有不變的實體），病根很深。慚愧地讓文殊菩薩（Mañjuśrī，象徵智慧的菩薩）遠道來探望。自有巖石上的花朵與我談論不二之法（advaita，指非二元性）。青燈相對，我們笑著吟誦。法身（Dharmakāya，佛的真身）遍在於一切處，吃飯和空腹都得到自由。太白山、鄮峰在煙雨之中，竹筍與我的來往也顯得風流。』 𣆶年（具體年份待考）他得了痿痹之疾，建造了一個叫做『木裰』的小室，每天坐在其中，不參與世事。至正癸未年（1343年）三月，他看見一位穿著破舊衣服的婦人叩頭請求他應身成為國王。他說：『我不願意生在天王家。』過了十七天，他跏趺坐化。臨終偈語說：『五十三年弄巧成拙，踏破虛空赤腳行。萬象森羅笑不輟。』
杭州中竺寺一關正逵禪師
他是番陽人，姓方。在凈慈寺參拜晦機禪師。晦機問：『你是哪裡人？』他回答：『番陽。』晦機說：『番陽湖水有多深？』他回答：『瞪大眼睛也看不見底。』晦機說：『這樣就會浸爛衲僧的鼻孔啊。』他回答：『我終究不借和尚的鼻孔出氣。』晦機說：『那到底借誰的鼻孔出氣？』他回答：『恭祝和尚萬福。』晦機認可了他，命他擔任侍者。過了兩年，他在天目山參拜中峰禪師，又在徑山拜謁元叟禪師，被命掌管記錄。笑隱禪師主持中竺寺，讓他分座說法。後來他在金陵崇因寺出世，帝師授予他『佛日普照』的稱號。之後遷往鳳山資福寺，升座主持報國寺，再次遷往中竺寺。他向大眾開示說：『心不是佛，智不是道。一念之間涉入思惟，全身就進入荒草之中。』所以說，『目前無法，意在目前。不是目前的法，不是耳目所能達到的。』古往今來的天地，古往今來的日月，古往今來的山河，古往今來的人倫，處處顯露，物物全彰。不從千聖那裡借，不向萬機那裡求。內外斷絕承當，古今沒有處所。』這樣理解仍然是錯認，把驢鞍轎當成阿爺的下巴。雖然如此，既然是泗洲大聖（指觀音菩薩的化身）……
【English Translation】 English version: Later, there emerged a monk named Mingzhi Longjiao, who practiced successively at Wanshou Temple, Mingzhi Xuedou Temple, and Yuwang Temple in Hangzhou. Xie, Tiantong Pingshi Di, visited him when he was ill and composed a verse saying: 'This body is without 'self' (anatta, the negation of ātman, referring to the absence of a permanent entity), the root of the illness is deep. I am ashamed to have Mañjuśrī (the bodhisattva symbolizing wisdom) visit from afar. The flowers on the rocks naturally discuss non-duality (advaita, referring to non-dualism) with me. Facing the green lamp, we laugh and chant. The Dharmakāya (the true body of the Buddha) pervades all places, eating and fasting both bring freedom. Mount Taibai and Mount Mao are in the misty rain, the bamboo shoots and my comings and goings are also romantic.' In the year 𣆶 (specific year to be determined), he contracted paralysis and built a small room called 'Wooden Kasaya,' where he sat daily, not engaging in worldly affairs. In the third month of the Guimao year of the Zhizheng era (1343 AD), he saw an old woman in tattered clothes kowtowing and requesting him to be reborn as a king. He said, 'I do not wish to be born into a heavenly king's family.' Seventeen days later, he sat in the lotus position and passed away. His death verse said: 'Fifty-three years of cleverness turned into clumsiness, treading through the void with bare feet. The myriad phenomena laugh without ceasing.'
Chan Master Yiguan Zhengkui of Zhongzhu Temple in Hangzhou
He was a native of Panyang, with the surname Fang. He visited Huiji Chan Master at Jingci Temple. Huiji asked, 'Where are you from?' He replied, 'Panyang.' Huiji said, 'How deep is the water in Panyang Lake?' He replied, 'I cannot see the bottom even with my eyes wide open.' Huiji said, 'In that case, it will rot the nostrils of the monks.' He replied, 'I will not borrow the abbot's nostrils to breathe.' Huiji said, 'Whose nostrils will you borrow to breathe then?' He replied, 'Respectfully, may the abbot have ten thousand blessings.' Huiji acknowledged him and appointed him as an attendant. Two years later, he visited Zhongfeng Chan Master at Tianmu Mountain, and then visited Yuansou Chan Master at Jingshan Mountain, where he was appointed to manage records. Chan Master Xiaoyin presided over Zhongzhu Temple and had him share the seat to expound the Dharma. Later, he emerged at Chongyin Temple in Jinling, and the Imperial Preceptor bestowed upon him the title 'Buddha's Sun Universally Illuminating.' He then moved to Zifu Temple on Phoenix Mountain, ascended the seat to preside over Baoguo Temple, and then moved again to Zhongzhu Temple. He instructed the assembly, saying: 'The mind is not the Buddha, wisdom is not the Tao. A single thought involving deliberation, and the whole body enters the wilderness.' Therefore, it is said, 'There is no Dharma before the eyes, the meaning is in the present moment. It is not the Dharma of the present moment, it is not what the ears and eyes can reach.' The heaven and earth of ancient and modern times, the sun and moon of ancient and modern times, the mountains and rivers of ancient and modern times, the human relations of ancient and modern times, are all revealed everywhere, and all things are fully manifested. Do not borrow from the thousand sages, do not seek from the myriad machines. Sever all acceptance internally and externally, there is no place in ancient and modern times.' Understanding it this way is still a mistake, mistaking the donkey saddle for the abbot's chin. Even so, since it is the Great Sage of Sizhou (referring to the incarnation of Avalokiteśvara)...
。因甚在揚州出現。良久曰。參。后示寂。世壽五十七僧臘四十四。
明州佛巖仲方天倫禪師
像山張氏子。幼而岐嶷。投廣德天寧竺源剃落。源曰。汝志宏遠堪任大法。無為我滯。遂往見虎丘東州永。偶過旃檀林同一僧看傳燈錄。謂師曰千七百則公案渾如生鐵鎖子一般。只要鎖匙入手。師言下點首默契。乃參晦機于凈慈。才人門。機曰。湖山靄靄。湖水漾漾。浸爛你鼻孔。塞破你眼睛。因甚不知。師曰通身無影像步步絕形蹤。機曰未在更道。師拂袖便出。機俾居侍司復掌藏鑰。師憚其繁嘆曰。世降道衰人根浮薄。宿師碩德具大知見。猶不為學者信服。無他。蓋表裡不純故也。自是必欲鏟蹤削跡。聞吳興桃華塢僻邃乃往縛茆。一日灌園次。忽四山云暝驟雨疾風摧折林木霹靂一聲。胸中疑礙頓釋。乃曰大奇大奇也大奇。掇轉虛空顛倒騎。蟭螟吞卻五須彌。曩于南屏室中屢叩。老和尚終不肯為我說。使當時說破安有今日耶。泰定丁卯出主廣德東泉。遷明之佛巖。笑隱居龍翔招師分座說法。南臺治書吐魯公數來問道。與師泛論契合。舉師主保寧。僧參。師曰好個師僧恁么行腳。僧曰撥草瞻風豈圖別事。師曰吃得棒也未。僧擬議。師便喝。問如何是和尚家風。師曰誰人看不見。問如何是一相三昧。師曰青黃赤白。
{ "translations": [ "現代漢語譯本：", "因為什麼在揚州出現？（良久）說：『參。』後來圓寂，世壽五十七歲，僧臘四十四年。", "", "明州佛巖仲方天倫禪師", "", "象山張氏之子。年幼時就聰慧過人。到廣德天寧竺源處剃度出家。竺源說：『你志向遠大，堪當重任，不要被我耽誤了。』於是前往拜見虎丘東州永禪師。一次偶然經過旃檀林，與一位僧人一起看《傳燈錄》。那位僧人對天倫禪師說：『一千七百則公案，就像生鐵鑄成的鎖鏈一般，只要找到鑰匙就能打開。』天倫禪師聽后立刻點頭，心領神會。之後到凈慈拜見晦機禪師。晦機禪師說：『湖山雲霧瀰漫，湖水盪漾，即使浸爛你的鼻子，堵塞你的眼睛，為什麼還是不知道？』天倫禪師說：『通身沒有影像，步步都絕無軌跡。』晦機禪師說：『還不到位，再說一遍。』天倫禪師拂袖便走。晦機禪師讓他擔任侍者，又掌管藏經的鑰匙。天倫禪師厭煩事務繁雜，感嘆道：『世道衰落，人心浮躁淺薄。即使是宿學大師，具備廣博的見識，仍然不能讓學人信服。沒有其他原因，就是因為表裡不一啊。』從此以後，他一心想要隱姓埋名，聽說吳興桃華塢偏僻幽深，就前往那裡結廬而居。一天，天倫禪師正在澆灌菜園，忽然四面山頭烏雲密佈，狂風暴雨摧折樹木，一道霹靂巨響，胸中的疑惑頓時消解。於是說：『太奇妙了！太奇妙了！真是太奇妙了！』顛倒虛空，倒騎其上，小小的蚊子吞掉了五座須彌山（佛教宇宙觀中的中心）。以前在南屏室中多次請教，老和尚始終不肯為我說明，如果當時說破，哪有今日的頓悟呢？』泰定丁卯年（1327年）出任廣德東泉住持，后遷往明州的佛巖。笑隱居龍翔邀請天倫禪師分座說法。南臺治書吐魯公多次前來問道，與天倫禪師的見解非常契合。一次，吐魯公舉天倫禪師住持保寧時的事情問道：有僧人蔘拜，天倫禪師說：『好一個師僧，這樣到處行腳。』僧人說：『撥開草叢，看看風向，難道還有其他事情嗎？』天倫禪師說：『吃過棒子沒有？』僧人猶豫不決。天倫禪師便喝斥一聲。問：『什麼是和尚的家風？』天倫禪師說：『誰人看不見？』問：『什麼是一相三昧（佛教禪定的一種）？』天倫禪師說：『青黃赤白。』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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問如何是鳳臺境。師曰鳳臺有什麼境。上堂。初三十一。中九下七。七九六十三。九九八十一。朝往西天暮歸唐土。一馬生三寅。石牛欄古路。臘八上堂。昨夜睹明星悟道。後園風打籬笆倒。曉來無跡可追尋。雪山依舊生青草。上堂。言無展事。語不投機。承言者喪。滯句者迷。與么也不得。不與么也不得。與么不與么總不得。你有拄杖子我與你拄杖子。你無拄杖子我奪卻你拄杖子。上堂。舉雲門因僧問久雨不晴時如何。門曰劄。師曰。雲門一劄。猿啼巴峽。熊耳峰高。石頭路滑。師𣆶年卜築于鳳臺之西曰新庵。將終謂凈覺曇曰。欲以後事相浼。今日何日。覺曰二十九日。師曰。月窮日不宜去。明日五月一吾行矣。至期召門人付囑。舉手作別。端坐而逝。壽六十六臘五十一。
越州天衣業海子清禪師
上堂。三歲孩兒抱華鼓。八十翁翁輥繡毬。嬌羞老醜都呈露。直得諸人笑不休。山僧昔在南屏山下糞掃堆頭拾得一領破襕衫子。抖擻將呈天目不為顧采。又過崇德撞著惡辣漢。被渠扯破七孔八穿。收拾歸南屏深藏四十餘年。不將輕與外人。無端今日來天衣。比看破舊相似顏色一般。著來嫌袖大。起舞覺天寬。直得十峰齊起舞。雙澗共鳴湍。盡看當場。鮑老不知。笑倒傍觀。遂大笑拈拄杖畫一畫。更把一枝無孔
【現代漢語翻譯】 現代漢語譯本 問：什麼是鳳臺的境界？ 師父說：鳳臺有什麼境界？ 上堂說法：初三十一，中九下七，七九六十三，九九八十一。早上前往西天，傍晚回到唐土（618-907）。一馬生三寅，石牛欄古路。 臘月初八上堂說法：昨夜看見明星而悟道，後園的風吹倒了籬笆。清早醒來，已無跡可尋，雪山依舊生長著青草。 上堂說法：言語沒有實際內容，話語不投機。執著于言語的人會迷失，停留在語句上的人會困惑。這樣也不行，那樣也不行，這樣那樣都不行。你有拄杖子，我給你拄杖子；你沒有拄杖子，我奪走你的拄杖子。 上堂說法：引用雲門文偃禪師的公案，有僧人問：『連日下雨不停，天不放晴時如何？』雲門禪師回答：『劄。』 師父說：雲門禪師的『劄』，如同猿猴在巴峽啼叫，熊耳峰高聳，石頭路滑。 師父在淳化年間（990-994）于鳳臺的西邊建造了新庵。臨終時對凈覺曇說：『想把後事託付給你，今天是什麼日子？』凈覺曇回答：『二十九日。』 師父說：『月窮日不宜去，明日五月初一我就要走了。』到了那天，召集門人進行囑咐，舉手作別，端坐而逝。享年六十六歲，僧臘五十一。
越州天衣寺的業海子清禪師
上堂說法：三歲的孩童抱著華麗的鼓，八十歲的老翁滾動著繡球。嬌羞和老醜都呈現在眼前，引得大家笑個不停。山僧我過去在南屏山下的糞堆旁，撿到一件破舊的襕衫。抖擻著拿給天目禪師看，天目禪師卻不理睬。又到崇德，碰到了厲害的傢伙，被他扯破了七孔八洞。收拾起來帶回南屏山，深深地藏了四十多年，不輕易給外人看。沒想到今天來到天衣寺，拿出來一看，和以前破舊的樣子顏色一樣。穿起來嫌袖子太大，跳起舞來覺得天地寬廣。使得十座山峰一起舞動，兩條溪澗一同鳴響。大家都看著當場，鮑老卻不知道，笑倒了旁觀的人。』於是大笑，拿起拄杖畫了一下，又拿出一支沒有孔的...
【English Translation】 English version Question: What is the realm of Fengtai? The Master said: What realm does Fengtai have? Ascending the hall: The first is thirty-one, the middle is nine and the bottom is seven, seven nines are sixty-three, nine nines are eighty-one. In the morning, go to the Western Heaven, and in the evening, return to the Tang Dynasty (618-907). One horse gives birth to three Yin, the stone cattle fence is an ancient road. Ascending the hall on the eighth day of the twelfth month: Last night, I saw the morning star and attained enlightenment. The wind in the back garden knocked down the fence. When I woke up in the morning, there was no trace to be found. The snow mountain still grows green grass. Ascending the hall: Words have no practical content, and words are not speculative. Those who cling to words will be lost, and those who stay in sentences will be confused. This is not okay, that is not okay, neither this nor that is okay. If you have a staff, I will give you a staff; if you don't have a staff, I will take away your staff. Ascending the hall: Citing the case of Zen Master Yunmen Wenyan, a monk asked: 'When it rains continuously and the sky does not clear, what should be done?' Zen Master Yunmen replied: 'Zha.' The Master said: Yunmen Zen Master's 'Zha' is like a monkey crying in Baxia, Xiong'er Peak is high, and the stone road is slippery. In the Chunhua era (990-994), the Master built a new hermitage west of Fengtai. On his deathbed, he said to Jingjue Tan: 'I want to entrust you with my funeral affairs. What day is today?' Jingjue Tan replied: 'The twenty-ninth.' The Master said: 'The end of the month is not a good day to leave. Tomorrow, the first day of the fifth month, I will leave.' On that day, he summoned his disciples to give instructions, waved goodbye, and passed away peacefully in a seated position. He lived to be sixty-six years old, with fifty-one years as a monk.
Zen Master Yehai Ziqing of Tianyi Temple in Yuezhou
Ascending the hall: A three-year-old child holds a gorgeous drum, and an eighty-year-old man rolls an embroidered ball. Shyness and ugliness are all presented before your eyes, making everyone laugh non-stop. I, the mountain monk, used to pick up a tattered blue robe by the dung heap at the foot of Nanping Mountain. I shook it out and presented it to Zen Master Tianmu, but Zen Master Tianmu ignored it. Then I went to Chongde and encountered a fierce fellow, who tore it into seven holes and eight holes. I packed it up and brought it back to Nanping Mountain, and hid it deeply for more than forty years, not easily showing it to outsiders. Unexpectedly, today I came to Tianyi Temple, took it out and looked at it, and it was the same color as before when it was tattered. It feels too big to wear, and dancing makes me feel the sky is wide. It makes ten peaks dance together, and two streams roar together. Everyone is watching on the spot, but Old Bao doesn't know, and the onlookers laugh and fall down.' Then he laughed loudly, drew a line with his staff, and took out a holeless...
笛。等閑吹出萬年歡。復舉三聖逢人則出話。師曰。二大老竊得臨濟些子傢俬。各自賣弄。檢點將來。好與一坑埋卻。同參至上堂。颯颯涼風景。同人訪寂寥。煮茶山下水。燒鼎洞中樵。慈祖將常住物作自己人情。天衣則不然。供佛懶拈華。延賓不煮茶。莫嫌無禮數。冷淡是僧家。(師之出世天衣。年已八十六矣。有季潭泐公疏曰。大鵬舉翮便高。蟠桃開華何晚。又曰。宜兜率見素翁而下拜。如西伯得呂望而載歸。大抵不茍時名。亦神鼎諲公之流亞也)
徑山高禪師法嗣
杭州中竺一溪自如禪師
閩人。元兵下南江。師年少遭游卒挾至臨安遺之而去。富民胡氏收養之令伴子讀。師隅立默識無所失。胡氏因子之既長俾師隸里中無相寺為僧。參云峰于徑山得旨。初住萬壽。天曆初中竺笑隱欣奉詔開山龍翔。因舉代住者三人。御筆點師名。宣政院具疏請師居焉。有大家黃氏者重師道行嘗供伊蒲塞饌。一日請歸其家進供愈勤乃開私帑所藏金玉示師。師怫然歸。語徒眾曰。彼黃氏以帑中寶示我。將欲誘我死。去為其子耶。出家兒視金玉當如瓦礫。古來墮此轍者頗多。非但為其子。為其牛馬者有之。遂與黃氏絕。后遷化茶毗靈異頗多。
江州東林古智喆禪師
都昌人。族巢氏。初住興國興聖。遷東
【現代漢語翻譯】 現代漢語譯本 笛。隨隨便便就能吹奏出吉祥快樂的樂曲。又舉三聖和尚『逢人則出』的話頭。一溪自如禪師說：『這兩個老傢伙竊取了臨濟宗（Linji Sect）一點點家當，各自拿出來賣弄。仔細檢查一下，最好把他們一起埋掉。』和尚們一起到法堂聽法。涼爽的秋風瑟瑟，大家一起拜訪寂靜的寺廟。在山下煮茶，在洞中燒柴。慈祖禪師把常住的物品當作自己的人情來使用，天衣禪師卻不是這樣。供佛時懶得拈花，招待客人時不煮茶。不要嫌棄我沒有禮數，冷淡才是出家人的本色。（一溪自如禪師出世住持天衣寺時，已經八十六歲了。有季潭泐公的奏疏說：『大鵬鳥展開翅膀就飛得很高，蟠桃開花又何必嫌晚。』又說：『應該像兜率寺的見素老和尚一樣對他下拜，像周文王得到呂望一樣用禮車把他載回來。』他大抵不追求一時的名聲，也是神鼎諲公一流的人物。）
徑山高禪師法嗣
杭州中竺一溪自如禪師
是福建人。元朝軍隊攻下南宋，禪師年少時被散兵抓到臨安，又被丟棄在那裡。富戶胡氏收養了他，讓他陪伴自己的兒子讀書。禪師在一旁默默記憶，沒有遺漏。胡氏因為自己的兒子已經長大，就讓禪師到鄉里的無相寺當和尚。禪師在徑山參拜云峰禪師，得到了他的指點。起初住在萬壽寺。天曆初年（1328年），中竺笑隱欣奉詔開山龍翔寺，因此舉薦了三位可以住持寺廟的人，皇帝用御筆點名了禪師。宣政院準備了奏疏，請求禪師來住持。有一位大家族的黃氏，敬重禪師的道行，曾經供養他伊蒲塞齋飯。有一天，請禪師到他家，更加勤奮地進獻供品，於是打開私人的倉庫，把收藏的金玉給禪師看。禪師很不高興地回去了，告訴徒弟們說：『那個黃氏把倉庫里的寶貝給我看，是想要引誘我死去，讓他的兒子來繼承我的位置嗎？出家人看待金玉應當像看待瓦礫一樣。自古以來，墮入這種陷阱的人很多。不僅僅是為他的兒子，甚至有為他的牛馬的。』於是和黃氏斷絕了關係。後來圓寂火化，顯現了很多靈異的事情。
江州東林古智喆禪師
是都昌人，姓巢。起初住在興國興聖寺，後來遷到東林寺。
【English Translation】 English version Di (Flute). Casually blowing it produces ten thousand years of joy. Again, he cites the words of the Three Sages, 'Speaking out when encountering people.' The Master said, 'These two old fellows stole a bit of Linji (Linji) Sect's family property and are showing off separately. Examining them closely, it would be good to bury them together in one pit.' Fellow practitioners went to the Dharma hall. The cool autumn scenery rustles, and people visit the quiet temple together. Boiling tea with water from the mountain, burning firewood in the cave. Chan Master Cizu used the monastery's belongings as his own personal favors, but Chan Master Tianyi was not like that. He was too lazy to pick flowers to offer to the Buddha, and he didn't boil tea to entertain guests. Don't dislike me for being impolite; indifference is the true color of a monk. (When the Master came into the world to preside over Tianyi Temple, he was already eighty-six years old. There was a memorial from Ji Tan Le Gong saying, 'The Peng bird spreads its wings and flies high, so why worry about the late blooming of the Pan Tao peach.' It also said, 'He should be bowed down to like the old monk Jiansu of Tushita Heaven, and carried back in a ceremonial carriage like King Wen of Zhou obtained Lu Wang.' He generally did not pursue temporary fame and was also a figure like Shen Ding Yin Gong.)
Successor of Chan Master Gao of Jingshan
Chan Master Yixi Ziru of Zhongzhu, Hangzhou
He was a native of Fujian. When the Yuan army conquered Southern Song, the Master was young and was taken by wandering soldiers to Lin'an, where he was abandoned. A wealthy man named Hu took him in and had him accompany his son in reading. The Master stood aside and silently memorized everything without missing anything. Because Hu's son had grown up, he had the Master become a monk in the local Wuxiang Temple. He visited Yunfeng at Jingshan and received his guidance. Initially, he lived in Wanshou Temple. In the early years of Tianli (1328), Zhongzhu Xiaoyin Xin was ordered to open Longxiang Temple, and therefore recommended three people who could preside over the temple. The emperor named the Master with his imperial brush. The Xuanzheng Yuan prepared a memorial requesting the Master to reside there. A member of the great Huang family respected the Master's Dao practice and often offered him Upavasatha meals. One day, he invited the Master to his home and offered offerings even more diligently, then opened his private treasury and showed the Master the gold and jade he had collected. The Master returned displeased and told his disciples, 'That Huang showed me the treasures in his treasury, wanting to lure me to die so that his son could inherit my position? A monk should view gold and jade as if they were tiles. Many have fallen into this trap since ancient times. Not only for his son, but even for his cattle and horses.' So he broke off relations with the Huang family. Later, he passed away and was cremated, and many miraculous events occurred.
Chan Master Gu Zhi Zhe of Donglin, Jiangzhou
He was a native of Duchang, with the surname Chao. Initially, he lived in Xingsheng Temple in Xingguo, and later moved to Donglin Temple.
林。上堂。過去諸佛已說。未來諸佛當說。現在諸佛今說。且道畢竟說個甚麼。卓拄杖下座。上堂。明來暗謝。智起惑亡。黑牛臥死水。癩馬系枯樁。何似東村黑王老黃昏伸腳睡。一覺到天光。山僧與么道。切忌錯承當。上堂。盡令提綱聖凡罔測。放開線道普請同參。薰風自南來。殿閣生微涼。上堂。諸禪德。祖師道圓同太虛無欠無餘。三條椽下七尺單前。切忌依他作解。莫有向天外出頭底么。乃曰。巡堂喫茶。禮暹道者塔偈曰。髑髏元自有靈光。雪竇何曾抖尿腸。截斷婆婆三寸舌。至今雙劍倚天長。送萬禪人蔘徑山虛谷和尚偈曰。萬轍千途同一車。參方眼正不曾差。一千七百人中主。元是仰山小釋迦。
明州天童怪石奇禪師
普說。其略曰。參禪本無難易。只要具大信根有決烈志。萬機休罷千聖不𢹂。坐斷諸緣不存一法。如太虛空了無朕跡。如須彌盧屹然不動。無上真乘方可希冀。又曰。此事如人飢渴相似。說飲說食豈能救療。直須自飲水自吃飯方有實效處。又曰。因舉從上先德痛切為人語要開示。倘能曏者裡虛卻心。不即法相不離法相。一聞頓悟。便是涅槃會上廣額屠兒放下屠刀立地成佛底時節。是即是。不得恁么會。言多去道轉遠。且截斷葛藤。喝一喝下座。
杭州徑山本源善達禪師
【現代漢語翻譯】 現代漢語譯本： 林。上堂說法。過去的諸佛已經說過，未來的諸佛將要說，現在的諸佛正在說。那麼，究竟要說什麼呢？用拄杖敲擊地面後下座。上堂說法。光明到來黑暗消退，智慧生起煩惱滅亡。黑牛躺臥在死水中，癩馬被拴在枯樹樁上。哪裡比得上東村的黑王老漢，黃昏時伸開雙腿睡覺，一覺睡到天亮。我這樣說，切記不要錯誤地理解。上堂說法。全部收攏則綱舉目張，聖凡都無法測度；完全放開則條條道路都可參與。薰風從南方吹來，殿閣里產生微微的涼意。上堂說法。各位禪德，祖師說圓滿如同太虛空，沒有欠缺也沒有剩餘。三條椽木支撐的屋檐下，七尺寬的單人床前，切記不要依靠它來解釋。莫非有想在天外另闢蹊徑的人嗎？於是說：巡視禪堂，喫茶。禮拜雪竇道者塔的偈子說：骷髏原本自有靈光，雪竇禪師何曾像凡人一樣抖動尿道。截斷老婆子的三寸舌頭，至今雙劍依然倚天而立。送別萬名禪人去參訪徑山虛谷和尚的偈子說：萬條道路，千種途徑，都通向同一輛車。參訪學習，眼光端正才不會有偏差。一千七百人中的領袖，原來是仰山的小釋迦牟尼（佛陀的稱號）。
明州天童怪石奇禪師
普說。大意是：參禪本來沒有難易之分，只要具備強大的信心和堅決的意志。放下一切事務，不依賴任何聖賢，斷絕一切外緣，不執著于任何事物。如同太虛空一樣，了無痕跡；如同須彌山一樣，屹然不動。無上的真乘佛法才可以期望。又說：這件事就像人飢渴一樣，說喝水說吃飯，哪裡能夠解除飢渴？必須自己喝水自己吃飯，才能真正有效。又說：引用以往先賢痛切為人開示的言語。如果能夠在這裡放空內心，不執著於法相，也不脫離法相，一旦聽聞就能頓悟。就是涅槃法會上廣額屠夫放下屠刀，立刻成佛的時刻。說是這樣說，但不能這樣理解。說得越多，離道越遠。還是截斷這些葛藤吧。喝一聲後下座。
杭州徑山本源善達禪師
【English Translation】 English version: Lin. Ascended the hall. The Buddhas of the past have already spoken, the Buddhas of the future will speak, and the Buddhas of the present are speaking now. Then, what exactly are they saying? He struck the ground with his staff and descended from the hall. Ascended the hall. Light comes and darkness departs, wisdom arises and delusion vanishes. A black ox lies in dead water, a mangy horse is tied to a withered stump. How does this compare to old Black Wang of the eastern village, who stretches out his legs to sleep at dusk, and sleeps soundly until dawn? As I say this, be careful not to misunderstand. Ascended the hall. When everything is gathered, the main threads are drawn and the mesh opens, making it impossible for both sages and ordinary people to fathom; when everything is released, all paths are open for participation. A gentle breeze comes from the south, creating a slight coolness in the halls. Ascended the hall. All you Zen practitioners, the Patriarch said that perfection is like the great void, without lack or excess. Under the three rafters, before the seven-foot single bed, be careful not to rely on it for interpretation. Is there anyone who wants to break out beyond the heavens? Then he said: Walk around the hall and have tea. The verse for paying respects to the stupa of Daoshi Xuetou (a Zen master): 'The skull originally has its own spiritual light, why would Xuetou (a Zen master) shake his urinary tract like a common person? Cutting off the old woman's three-inch tongue, to this day the twin swords still lean against the sky.' The verse for sending off ten thousand Zen practitioners to visit Abbot Xugu of Jingshan (a mountain in Hangzhou) says: 'Ten thousand paths, a thousand routes, all lead to the same cart. Visiting and learning, only with a correct vision will there be no deviation. The leader among the one thousand seven hundred people is originally a small Shakyamuni (another name of Buddha) of Yangshan (a place name).'
Zen Master Guaishi Qi of Tiantong (a temple name) in Mingzhou (now Ningbo)
Gave a general talk. The gist is: 'Practicing Zen is inherently neither difficult nor easy, it only requires great faith and a resolute will. Put aside all affairs, do not rely on any sages, cut off all external conditions, and do not cling to any phenomena. Like the great void, without any traces; like Mount Sumeru (a mythical mountain), standing firm and unmoving. Only then can the supreme true vehicle of Buddhism be hoped for.' He also said: 'This matter is like a person being hungry and thirsty, how can talking about drinking and eating relieve hunger and thirst? One must drink water and eat food oneself to have a real effect.' He also said: 'Quoting the words of past virtuous ones who earnestly gave guidance to others. If one can empty one's mind here, neither clinging to the Dharma-character nor departing from the Dharma-character, one can have a sudden enlightenment upon hearing. It is the moment when the butcher Guang'e (a person's name) laid down his butcher knife at the Nirvana assembly and instantly became a Buddha. It is so, but it should not be understood in this way. The more one says, the further one gets from the Way. Let's cut off these entanglements.' He shouted once and descended from the hall.
Zen Master Shanda Benyuan of Jingshan (a mountain in Hangzhou) in Hangzhou
仙居柴氏子。早年同及庵信行腳誓不歷職。初見雪巖于仰山。尋還浙西參徑山云峰入室有省。峰印可之。適慧云虛席命師補處。后遷保寧凈慈徑山皆有成績可紀。師居常不設臥榻。夜則焚香然燭端坐達旦。率以為常。又體所稟與人異。遇嚴寒則衣絺绤。大熱則衣繒絮。嘗以缽資建大圓院于東路半山接待云侶。一日自知時至。會眾敘平生行腳事畢。須臾端坐而寂。
龍巖真首座
諸方屢聘。高臥不起。嘗作樂閑歌曰。即心是佛。無心是道。萬事但隨緣。自覺身心好。院子從來不要住。便是佛也不要做。律亦不曾持。戒亦不曾破。放行把住總由人。執法修行驢拽磨。要行便行要坐便坐。也不精進也不懶惰。一卷三字經。逐日為工課。有時深深海底行。有時高高山頂臥。幾生修得做閑人。肯為虛名被羈鎖。我不輕汝等。從他當面唾。百年能得幾光陰。何必強分人與我。貧也不須憂。富也休莊大。閻王相請無親疏。盡付一堆紅焰火。自家作得主宰。終不隨風倒柁。補破遮寒暖即休。淡飯粗茶隨分過。我作樂閑歌。自歌還自和。不是閑人不肯閑。世上閑人能幾個。
何山明禪師法嗣
明州恭都寺者
廉介自持。日誦法華。因聆鐵鏡上堂語遂得心要。嘗夜坐有偈曰。點盡山窗一盞油。地爐無火冷
【現代漢語翻譯】 現代漢語譯本 仙居柴氏之子。早年與及庵信一同遊方，發誓不做官。起初在仰山拜見雪巖禪師。不久回到浙西參訪徑山云峰禪師，入室後有所領悟。云峰禪師認可了他的成就。適逢慧云禪師的席位空缺，於是任命柴氏子接替。後來又遷往保寧寺、凈慈寺、徑山寺，都有值得記載的功績。柴氏子平時不設臥榻，夜晚則焚香點燭，端坐到天亮，一直如此。而且他的體質與常人不同，遇到嚴寒就穿粗布衣，遇到酷暑就穿絲綿衣。曾經用化緣所得的錢在東路半山建造大圓院，接待雲遊僧侶。一天，他自知時日將至，召集眾人敘述平生遊方之事完畢，不久便端坐而逝。 龍巖真首座 各方多次聘請他，但他高臥不起。曾經作《樂閑歌》說：『即心是佛（當下之心就是佛），無心是道（沒有分別心就是道）。萬事但隨緣，自覺身心好。院子從來不要住，便是佛也不要做。律亦不曾持，戒亦不曾破。放行把住總由人，執法修行驢拽磨。要行便行要坐便坐，也不精進也不懶惰。一卷《三字經》，逐日為工課。有時深深海底行，有時高高山頂臥。幾生修得做閑人，肯為虛名被羈鎖。我不輕汝等，從他當面唾。百年能得幾光陰，何必強分人與我。貧也不須憂，富也休莊大。閻王相請無親疏，盡付一堆紅焰火。自家作得主宰，終不隨風倒柁。補破遮寒暖即休，淡飯粗茶隨分過。我作樂閑歌，自歌還自和。不是閑人不肯閑，世上閑人能幾個。』 何山明禪師法嗣 明州恭都寺的僧人 廉潔自持，每日誦讀《法華經》。因為聽了鐵鏡禪師的上堂語，於是領悟了心要。曾經夜晚靜坐時作偈說：『點盡山窗一盞油，地爐無火冷。』
【English Translation】 English version A son of the Chai family from Xianju. In his early years, he traveled with Ji'an Xin, vowing not to take office. He first met Xueyan at Yangshan. Soon after, he returned to western Zhejiang to visit Yunfeng at Jingshan, where he had an awakening after entering the room. Yunfeng approved of his understanding. When the position of Huiyun became vacant, he was appointed to fill it. Later, he moved to Baoning, Jingci, and Jingshan temples, where he achieved commendable accomplishments. He usually did not have a bed, and at night he would burn incense and light candles, sitting upright until dawn, which was his constant practice. Moreover, his physical constitution was different from others. In severe cold, he would wear coarse linen clothes, and in extreme heat, he would wear silk floss clothes. He once used alms to build the Dayuan Monastery on the eastern road of Banshan to receive traveling monks. One day, knowing that his time was near, he gathered the assembly and recounted his life's travels. Shortly after, he passed away peacefully while sitting upright. Chief Seat Zhen of Longyan He was repeatedly invited by various places, but he remained in seclusion. He once composed the 'Song of Happy Leisure,' saying: 'The immediate mind is Buddha (the present mind is Buddha), no-mind is the Way (no discriminating mind is the Way). Let everything follow its course, and one will naturally feel good in body and mind. I never want to live in a monastery, nor do I want to become a Buddha. I have never upheld the precepts, nor have I broken them. Letting go and holding on are up to others; enforcing the law and practicing are like a donkey pulling a millstone. I walk when I want to walk, and I sit when I want to sit; I am neither diligent nor lazy. A volume of the 'Three Character Classic' is my daily homework. Sometimes I walk deep in the sea, and sometimes I lie high on the mountain peak. I have cultivated for many lifetimes to become a free man, willing to be bound by empty fame. I do not despise you; let others spit in my face. How much time does one have in a hundred years? Why bother to distinguish between you and me? There is no need to worry about poverty, and no need to be pretentious about wealth. When Yama (the King of Hell) invites you, there is no distinction between relatives and strangers; everything is reduced to a pile of red flames. If you can be the master of yourself, you will never be blown over by the wind. Mending the broken and covering the cold is enough; simple meals and coarse tea are enough. I compose the 'Song of Happy Leisure,' singing and harmonizing with myself. It is not that idle people are unwilling to be idle; how many idle people are there in the world?' Successor of Zen Master He Shanming The monk of Gongdu Temple in Mingzhou He was upright and self-disciplined, reciting the 'Lotus Sutra' daily. Upon hearing the Dharma talk of Zen Master Tiejing, he attained the essence of mind. He once composed a verse while sitting in meditation at night: 'The oil in the mountain window lamp is exhausted, the brazier is without fire, and it is cold.'
啾啾。話頭留嚮明朝舉。道者敲鐘又上樓。鐵鏡因升堂特稱賞之。臨終無疾更衣坐逝。阇維舌根不壞。
天童鑒禪師法嗣
明州雪竇竺田汝霖禪師
昌國王氏子。從梅澗福公祝髮受具。聞天童止泓道化往參。命為侍者。一日室中舉趙州狗子無佛性話。師豁然有省。已而見悅堂訚于靈隱。堂器之命典記室。會其受業師祖方巖會禪師赴隆興上藍。師侍行。因游百丈謁晦機。遂命分座。出世明之雪竇。𣆶主萬壽僅一載。示微疾更衣書偈訣眾而逝。時至元五年五月廿五日也。茶毗設利五色如菽粟者不可勝數。壽六十六臘五十。
湖州道場玉溪思珉禪師
像山張氏子。首參云峰于徑山。次謁止泓于天童。泓問近自何來。師曰徑山。泓曰未離徑山一句作么生道。師曰平如鏡面險似懸崖。泓曰昨夜山前因甚虎咬大蟲。師擬進語。泓即掌之。師忽有省。一日侍次泓舉世尊因外道問。不問有言不問無言。世尊良久。意旨如何。師叉手進前。泓曰。外道讚歎曰。世尊大慈。開我迷云令我得入。又作么生。師曰君子愛財取之有道。泓喜其類己。令典藏。大德四年出世郡之吉祥。遷金文大梅保福。帝師賜佛心明妙之號。至順三年廣教府聘主雙林。元統二年行省選住道場。示眾。此事如鐵壁銀山如大火聚。湊泊不
【現代漢語翻譯】 現代漢語譯本 啾啾。這些話留待明天再說吧。一位僧人敲著鐘又上樓去了。鐵鏡禪師因為他升座講法而特別稱讚他。臨終時沒有疾病，更換衣服後坐著去世了。火化后，舌根沒有損壞。
天童鑒禪師的法嗣
明州雪竇竺田汝霖禪師
是昌國王氏的兒子。跟隨梅澗福公剃度並受具足戒。聽說天童止泓禪師的道風教化，前去參拜。止泓禪師讓他擔任侍者。一天，在房間里舉趙州『狗子無佛性』的話頭。竺田汝霖禪師豁然開悟。之後，在靈隱寺拜見悅堂訚禪師。悅堂訚禪師器重他，讓他擔任書記室的職務。恰逢他的受業師祖方巖會禪師前往隆興府的上藍寺。竺田汝霖禪師侍奉前往。因此遊歷百丈山，拜謁晦機禪師，於是被命分座說法。後來出世住持明州的雪竇寺。又短暫地住持萬壽寺一年。略微示現疾病，更換衣服，寫下偈語與眾人告別而去世。時間是至元五年（1268年）五月二十五日。火化后，舍利五顏六色，像豆子一樣多得數不清。享年六十六歲，僧臘五十年。
湖州道場玉溪思珉禪師
是象山張氏的兒子。首先在徑山參拜云峰禪師。其次在天童寺拜見止泓禪師。止泓禪師問：『你最近從哪裡來？』玉溪思珉禪師回答：『徑山。』止泓禪師說：『未離徑山一句怎麼說？』玉溪思珉禪師回答：『平如鏡面，險似懸崖。』止泓禪師說：『昨夜山前為什麼老虎咬大蟲？』玉溪思珉禪師剛要說話，止泓禪師就打了他一巴掌。玉溪思珉禪師忽然有所領悟。一天，侍奉止泓禪師時，止泓禪師舉世尊因為外道問『不問有言，不問無言』，世尊良久不語的公案，問：『意旨如何？』玉溪思珉禪師叉手向前。止泓禪師說：『外道讚歎說：世尊大慈，開啟我的迷云，讓我得以進入。又該怎麼說？』玉溪思珉禪師回答：『君子愛財，取之有道。』止泓禪師喜歡他像自己，讓他擔任藏主的職務。大德四年（1300年）出世住持郡中的吉祥寺。后遷往金文、大梅、保福寺。帝師賜予『佛心明妙』的稱號。至順三年（1332年），廣教府聘請他住持雙林寺。元統二年（1334年），行省選定他住持道場寺。他向大眾開示說：『這件事像鐵壁銀山，像大火堆一樣，難以靠近。』
【English Translation】 English version Chirp, chirp. Let's leave these words for tomorrow. A monk rings the bell and goes upstairs again. Zen Master Tie Jing specially praised him for ascending the Dharma seat. He passed away without illness at the end of his life, after changing his clothes and sitting upright. After cremation, his tongue remained intact.
Dharma Heir of Zen Master Jiantong Jian
Zen Master Zhutian Rulin of Xuedou, Mingzhou
He was the son of the Wang family of the Chang Kingdom. He was tonsured and received the full precepts under the guidance of Mei Jian Fugong. Hearing of the virtuous teachings of Zen Master Zhihong of Tiantong, he went to pay his respects. Zen Master Zhihong appointed him as his attendant. One day, in the room, he raised the topic of Zhaozhou's 'A dog has no Buddha-nature.' Zen Master Zhutian Rulin suddenly had an awakening. Later, he met Yuetang Yin at Lingyin Temple. Yuetang Yin valued him and appointed him to the position of secretary. Coincidentally, his preceptor, Zen Master Fangyan Hui, went to Shanglan Temple in Longxing Prefecture. Zen Master Zhutian Rulin served him on the journey. Therefore, he traveled to Baizhang Mountain and paid respects to Zen Master Huiji, and was subsequently appointed to share the Dharma seat. Later, he emerged to preside over Xuedou Temple in Mingzhou. He also briefly presided over Wanshou Temple for only one year. He showed a slight illness, changed his clothes, wrote a verse to bid farewell to the assembly, and passed away. The time was the 25th day of the fifth month of the fifth year of the Zhiyuan era (1268). After cremation, the sarira were of five colors, as numerous as soybeans. He lived to be sixty-six years old, with fifty years as a monk.
Zen Master Yuxi Simin of Daocheng, Huzhou
He was the son of the Zhang family of Xiangshan. He first paid respects to Zen Master Yunfeng at Jingshan. Next, he visited Zen Master Zhihong at Tiantong Temple. Zen Master Zhihong asked, 'Where have you come from recently?' Zen Master Yuxi Simin replied, 'Jingshan.' Zen Master Zhihong said, 'How do you express the phrase 'not yet leaving Jingshan'?' Zen Master Yuxi Simin replied, 'As flat as a mirror, as dangerous as a hanging cliff.' Zen Master Zhihong said, 'Why did the tiger bite the big insect in front of the mountain last night?' As Zen Master Yuxi Simin was about to speak, Zen Master Zhihong slapped him. Zen Master Yuxi Simin suddenly had some understanding. One day, while serving Zen Master Zhihong, Zen Master Zhihong raised the case of the World Honored One, because an outsider asked, 'Do not ask about existence, do not ask about non-existence,' and the World Honored One remained silent for a long time, asking, 'What is the meaning?' Zen Master Yuxi Simin clasped his hands and stepped forward. Zen Master Zhihong said, 'The outsider praised, saying: The World Honored One is greatly compassionate, opening my clouds of delusion, allowing me to enter. What else should be said?' Zen Master Yuxi Simin replied, 'A gentleman loves wealth, but obtains it through proper means.' Zen Master Zhihong liked that he was like himself and appointed him to the position of treasurer. In the fourth year of the Dade era (1300), he emerged to preside over Jixiang Temple in the prefecture. Later, he moved to Jinwen, Damei, and Baofu Temples. The Imperial Teacher bestowed upon him the title 'Buddha-mind Bright and Subtle.' In the third year of the Zhishun era (1332), Guangjiao Prefecture invited him to preside over Shuanglin Temple. In the second year of the Yuantong era (1334), the provincial government selected him to preside over Daocheng Temple. He instructed the assembly, saying: 'This matter is like an iron wall and a silver mountain, like a great fire, difficult to approach.'
得。迴避不得。你輩合作么生。直饒腳不點地。別有通霄活路。也是不快漆桶。上堂。依經解義三世佛冤。離經一字即同魔說。拈拄杖卓一下。六月不熱五穀不結。至元三年四月示微疾。至二十八日書偈而逝。
靈隱訚禪師法嗣
杭州徑山月江宗凈禪師
金華倪氏子。自幼聰慧絕倫。年十七從正覺院文譯受業。因誦楞嚴如人以手指月是人因指應當見月。豁然開悟。遂謁悅堂問黃檗打臨濟你作么生會。師曰按牛頭吃草。堂奇之命維那職。后出世徑山。玄風遠播。𣆶歲退居東堂。示眾曰。坐斷陵霄已十年。匡宗論道只隨緣。於今休去便休去。嘯月吟風樂自然。元統壬戌十月三日示微疾。當午集眾說偈曰。祖師門下客。開口論無生。老我百不會。日午打三更。語畢端坐而逝。壽六十七。全身塔于圓照庵。
江州東林無外宗廓禪師
南昌人。魏姓。久依悅堂。一日室中舉溪聲儘是廣長舌因緣。機契遂授記莂。出世云居。𣆶遷東林。送僧之東吳偈曰。佛是西天老比丘。何緣臥倒在蘇州。憑君此去輕扶起。問取二千年話頭。臨終集眾說偈曰。吾年七十一世緣今已畢。挨倒五須彌。夜半日頭出。語畢而逝。
中竺有禪師法嗣
嘉興府石門真覺元翁信禪師
真覺開山上堂。向上一機
【現代漢語翻譯】 現代漢語譯本： 得。迴避不得。你們合作什麼？就算腳不沾地，另有通宵的活路，也是不痛快的漆桶。上堂說法。依照經書解釋佛義，三世諸佛都要喊冤；離開經書哪怕只一個字，就等同於魔的說法。拿起拄杖敲一下。六月不熱，五穀不結。至元三年（1266年）四月略感不適，至二十八日寫下偈語后圓寂。
靈隱訚禪師的法嗣
杭州徑山月江宗凈禪師
金華倪氏之子，自幼聰慧絕倫。十七歲時跟隨正覺院文譯學習。因為誦讀《楞嚴經》，如同有人用手指指月，人應該順著手指看到月亮一樣，豁然開悟。於是去拜見悅堂禪師，問：『黃檗禪師棒打臨濟禪師，你作何理解？』禪師回答說：『按著牛頭讓它吃草。』悅堂禪師覺得他很奇特，就讓他擔任維那的職務。後來到徑山開山說法，玄妙的禪風遠播。晚年退居東堂，對大眾說：『坐斷陵霄已經十年，匡正宗門，闡揚佛道，一切隨緣。如今該休息就休息，嘯月吟風，快樂自然。』元統元年（1333年）十月三日略感不適，中午召集眾人說偈語：『祖師門下的弟子，開口就談論無生之理。老朽我什麼都不會，日中午時卻說打三更。』說完端坐圓寂，享年六十七歲。全身安葬在圓照庵的塔中。
江州東林無外宗廓禪師
南昌人，姓魏。長期跟隨悅堂禪師。一日，悅堂禪師在室內舉『溪聲儘是廣長舌』的因緣，宗廓禪師機緣相合，於是悅堂禪師為他授記。後來到云居山開山說法，不久又遷到東林寺。送僧人去東吳時作偈語說：『佛是西天的老比丘，為何躺倒在蘇州？請你此去輕輕扶起他，問問他二千年前的話頭。』臨終時召集眾人說偈語：『我今年七十一歲，世間的緣分如今已經了結。推倒五須彌山，半夜裡太陽出來。』說完圓寂。
中竺有禪師的法嗣
嘉興府石門真覺元翁信禪師
真覺寺開山時上堂說法：『向上的一機……』
【English Translation】 English version: It is inevitable. There's no avoiding it. What are you all collaborating on? Even if your feet don't touch the ground, and there's a way to live through the night, it's still an unpleasant lacquer bucket. Ascending the hall to preach: 'Explaining the meaning according to the scriptures wrongs the Buddhas of the three times; departing from the scriptures by even a single word is the same as demonic speech.' He raised his staff and struck once. 'In the sixth month, it's not hot, and the five grains don't ripen.' In the fourth month of Zhiyuan 3 (1266), he showed slight illness. On the twenty-eighth day, he wrote a verse and passed away.
Successor of Chan Master Yin of Lingyin Temple
Chan Master Yuejiang Zongjing of Jingshan Mountain in Hangzhou
A son of the Ni family of Jinhua, he was exceptionally intelligent from a young age. At seventeen, he studied with Wenyi of Zhengjue Monastery. Because of reciting the Shurangama Sutra, like a person using a finger to point at the moon, one should see the moon by following the finger, he suddenly awakened. Thereupon, he visited Yuetang and asked, 'Huangbo (Huangbo Xiyun) beat Linji (Linji Yixuan), how do you understand this?' The Master replied, 'Pressing the ox's head to make it eat grass.' Yuetang found him remarkable and appointed him to the position of Vina (monk in charge of monastic affairs). Later, he opened a temple on Jingshan Mountain, and his profound Chan style spread far and wide. In his later years, he retired to the East Hall and addressed the assembly, saying, 'Sitting atop Lingxiao (a high place) for ten years, rectifying the sect and discussing the Way, just following conditions. Now, if it's time to rest, then rest; whistling at the moon and chanting in the wind, enjoying naturalness.' On the third day of the tenth month of Yuantong 1 (1333), he showed slight illness. At noon, he gathered the assembly and said in a verse, 'A guest under the ancestral teacher's gate, opening his mouth to discuss non-birth. Old me knows nothing, but at noon I say it's the third watch of the night.' After speaking, he sat upright and passed away at the age of sixty-seven. His whole body was entombed in a pagoda at Yuanzhao Hermitage.
Chan Master Wuwai Zongkuo of Donglin Temple in Jiangzhou
A native of Nanchang, with the surname Wei. He followed Yuetang for a long time. One day, in the room, Yuetang raised the cause and condition of 'The sound of the stream is entirely the long, broad tongue.' Zongkuo's opportunity aligned, so Yuetang gave him a prediction. Later, he opened a temple on Yunju Mountain, and soon after moved to Donglin Temple. When sending a monk to Dongwu, he said in a verse, 'The Buddha is an old Bhikkhu (monk) from the Western Heaven, why is he lying down in Suzhou? I entrust you to gently lift him up on this trip, and ask him about the topic of conversation from two thousand years ago.' At the end of his life, he gathered the assembly and said in a verse, 'I am seventy-one years old, and my worldly connections are now complete. Toppling the five Sumeru Mountains (mythical mountains), the sun rises in the middle of the night.' After speaking, he passed away.
Successor of Chan Master You of Zhongzhu Temple
Chan Master Yuanweng Xin of Zhenjue Temple in Shimen, Jiaxing Prefecture
When opening Zhenjue Temple, he ascended the hall and said, 'The upward mechanism...'
。末後一訣。佛祖不傳。千聖結舌。莫有轉身吐氣者么。出來通個訊息看。僧問。鈯斧開山從古有。師今新啟石門關。借路經過。不妨一問。師曰公驗快將來。僧曰如何是關中主。師曰。鏌鎁橫在手。未肯斬癡頑。僧擬議。師便喝。僧禮拜。師曰癡頑漢。乃曰。滿目溪山絕點埃。無邊剎海自周圍。毗盧樓閣重重現。誰睹門門有善財。卓拄杖。石門關啟。真覺場開。一任南來與北來。小參。建法幢。立宗旨。明明佛敕曹溪是。大眾。建法幢則固然。如何是立宗旨。莫是三轉五轉豎拳下喝么。莫是默然據座拂袖便行么。莫是語言文字確古論今么。莫是灰頭土面長坐不臥么。切須仔細。若是正眼不明盡墮偏邪執滯。所以道醍醐上味為世所珍。遇斯等人翻成毒藥。據我祖師門下。盡十方世界是個無縫鐵壁。達磨不識。盡十方世界是個無孔鐵錘。迦葉不知。無汝擬議處。無汝承當處。旋天轉地換斗移星。雙放雙收透頂透底。還會么。龍袖拂開全體現。像王行處絕狐蹤。
風幡中禪師法嗣
呂鐵船居士
母秦國夫人。夢公安二聖住持福巖佑禪師至舍而生。弱冠時參空山。一日山問曰曾見趙州么。士厲聲曰無。山休去。每稱於人曰再來人也。士嘗任江淮都總。管于蘇之嘉定。建永壽寺以延雲水。賡和永明壽禪師山
【現代漢語翻譯】 現代漢語譯本： 末後一訣，佛祖也不傳授，千聖都緘口不言。難道就沒有人能轉身吐氣，說出其中的訊息嗎？出來通個訊息看看！ 有僧人問道：『用鈯斧開山，自古就有，和尚您今天新開石門關。借路經過，不妨請問一句。』 禪師說：『把公驗快拿來！』 僧人問：『如何是關中的主人？』 禪師說：『鏌鎁（古代寶劍名）橫在手中，還未肯斬殺癡頑之人。』 僧人猶豫不決。 禪師便喝斥一聲。 僧人禮拜。 禪師說：『真是個癡頑漢！』於是說道：『滿眼都是溪山，沒有一點塵埃，無邊的剎海（佛國凈土）自然環繞。毗盧樓閣（毗盧遮那佛的樓閣）重重顯現，誰能看到每個門前都有善財童子（佛教故事人物，象徵求法者）？』 禪師拄著拄杖說：『石門關開啟，真覺場（覺悟的場所）打開。任憑你從南邊來還是北邊來！』 小參時，禪師說：『建立法幢（佛教用語，比喻弘揚佛法），樹立宗旨，明明是佛的敕令，曹溪（六祖慧能弘法之地）就是如此。』 各位，建立法幢固然重要，如何是樹立宗旨？莫非是三轉五轉，豎起拳頭，一聲喝斥嗎？莫非是默默地坐在那裡，拂袖而去嗎？莫非是用語言文字，考證古代，評論現在嗎？莫非是灰頭土臉，長坐不臥嗎？一定要仔細思考！如果正眼不明，就會完全墮入偏邪執滯之中。所以說，醍醐（比喻佛法）是上等的美味，為世人所珍視，遇到這種人，反而會變成毒藥。依我祖師門下，整個十方世界（指整個宇宙）就是一個無縫的鐵壁，達磨（菩提達摩，禪宗初祖）也不認識；整個十方世界就是一個沒有孔的鐵錘，迦葉（摩訶迦葉，佛陀十大弟子之一）也不知道。沒有你擬議的地方，沒有你承擔的地方。旋天轉地，換斗移星，雙放雙收，透頂透底。你們會嗎？龍袖拂開，全體顯現；象王（比喻佛）行走的地方，沒有狐貍的軌跡。』 風幡中禪師的法嗣 呂鐵船居士 他的母親秦國夫人，夢見公安二聖住持福巖佑禪師來到家中，然後就生下了他。弱冠之年，參拜空山禪師。一天，空山禪師問他：『你曾經見過趙州（趙州從諗禪師）嗎？』居士厲聲說：『沒有！』空山禪師便不再說話。經常對人說：『這是再來人啊！』居士曾經擔任江淮都總管，在蘇州的嘉定，建造永壽寺，用來供養雲遊僧人。並賡和永明壽禪師的山
【English Translation】 English version: The ultimate secret, even Buddhas and Patriarchs do not transmit; a thousand sages are silenced. Is there no one who can turn around and exhale, to communicate the message within? Come forth and share the news! A monk asked: 'Using a pickaxe to open mountains has been done since ancient times; today, Master, you newly open the Stone Gate Pass. Passing through, may I ask a question?' The Master said: 'Quickly present your credentials!' The monk asked: 'What is the master of the pass?' The Master said: 'The Moyé (ancient sword name) is held in hand, yet I am unwilling to slay the foolish and stubborn.' The monk hesitated. The Master then shouted. The monk bowed. The Master said: 'Truly a foolish and stubborn fellow!' Then he said: 'The eyes are full of streams and mountains, without a speck of dust; the boundless Buddha-lands naturally surround. Vairochana's (Vairochana Buddha) pavilions appear layer upon layer; who sees that at every gate there is Sudhana (a character in Buddhist stories, symbolizing seekers of Dharma)?' The Master struck his staff and said: 'The Stone Gate Pass is opened, the field of true awakening is opened. Let them come from the south or from the north!' In a small assembly, the Master said: 'Establish the Dharma banner (Buddhist term, metaphor for promoting Buddhism), establish the principle; it is clearly the Buddha's decree, as it is in Caoxi (the place where the Sixth Patriarch Huineng propagated Dharma).' Everyone, establishing the Dharma banner is important, but what is establishing the principle? Is it turning around three or five times, raising a fist, and shouting? Is it silently sitting there, flicking the sleeves and leaving? Is it using language and words to examine the past and comment on the present? Is it being covered in dust and ashes, sitting for long periods without lying down? You must think carefully! If the true eye is not clear, you will completely fall into biased and stubborn attachments. Therefore, it is said that ghee (metaphor for Buddha Dharma) is the finest delicacy, cherished by the world; encountering such people, it will turn into poison. According to my ancestral school, the entire ten directions of the world (referring to the entire universe) is a seamless iron wall, which even Bodhidharma (the first patriarch of Zen) does not recognize; the entire ten directions of the world is a hammer without a hole, which even Kashyapa (Mahakashyapa, one of the Buddha's ten great disciples) does not know. There is no place for you to speculate, no place for you to take on. Revolving the heavens and turning the earth, changing the stars, releasing and收回 simultaneously, penetrating from top to bottom. Do you understand? The dragon's sleeve is flicked open, the whole body appears; where the elephant king (metaphor for the Buddha) walks, there are no traces of foxes.' A Dharma descendant of Zen Master Fengfan Layman Lü Tiechuan His mother, Lady Qin, dreamed that Zen Master You of Fuyan, the abbot of the Two Sages of Gong'an, came to her house, and then she gave birth to him. In his youth, he visited Zen Master Kongshan. One day, Zen Master Kongshan asked him: 'Have you ever seen Zhaozhou (Zen Master Zhaozhou Congshen)?' The layman said sternly: 'No!' Zen Master Kongshan then stopped speaking. He often said to people: 'This is a reborn person!' The layman once served as the chief administrator of Jianghuai, and in Jiading of Suzhou, he built Yongshou Temple to support wandering monks. He also echoed Zen Master Yongmingshou's mountain
居詩及他偈言。皆超倫邁俗。達磨忌拈香曰。西來不稱梁王旨。西去空𢹂一隻履。若言妙用與神通。真正衲僧誰數你。九年面壁尋出場。接得一人又無臂。衣盂連累到盧能。從此葛藤生不已。罪過有彌天。源流無滴水。今朝七百八十六年逢忌辰。那個兒孫不痛徹骨髓。一爐香篆一甌茶。報恩卻是孤恩底。欲把拳頭舉似伊。憐渠已沒當門齒。
華藏見禪師法嗣
蘇州陽山金芝嶺鐵㭰念庵主
示眾。靈山付囑。天下葛藤樁。少室單傳。諸方是非窟。安心懺罪。破漆桶又要重光。付法傳衣。滯行貨徒勞索價。臨濟棒頭開正眼。拳下示生涯。曹洞錦帳繡鴛鴦。行人難得見。雲門三句可辨。一鏃遼空。法眼大地山河俱為妙用。溈仰團圞無縫罅。壁立絕中邊。看來世界清平。何用強生節目。金芝今日為諸人斷者公案去也。看看。以拄杖畫一畫。四海浪平龍睡穩。九天云凈鶴飛高。復舉三聖道我逢人則出出則不為人。興化道我逢人則不出出則便為人。頌曰。誰謂家風分兩邊。一條拄杖兩人牽。休觀千嶂陵雲勢。好看銀河落九天。頌舍利弗入城月上女出城話曰。出城入郭兩相逢。來去誰雲路不同。回首涅槃臺上望。九州四海一家風。
皖山凝禪師法嗣
松江府澱山蒙山德異禪師
高安盧氏子。初
【現代漢語翻譯】 現代漢語譯本： 居士以及其他偈語，都超越常人，不同凡俗。達磨忌日拈香時說：『西來不合梁武帝（南朝梁，502-549）的心意，西去空帶著一隻鞋。如果說妙用和神通，真正的衲僧誰能數得上你？九年面壁尋求解脫的途徑，接引了一個人卻斷了手臂。衣缽連累到盧能（六祖慧能），從此糾葛沒完沒了。罪過有彌天之大，源流卻沒有一滴水。今天七百八十六年逢達磨忌辰，哪個兒孫不痛徹骨髓？一爐香篆，一甌茶，報恩卻是辜負恩情。想把拳頭舉給他看，可憐他已經沒了門牙。』
華藏見禪師的法嗣
蘇州陽山金芝嶺鐵㭰念庵主
開示大眾：『靈山會上佛祖的付囑，是天下葛藤的根源。少室山達磨的單傳，是各方爭論是非的場所。安心懺罪，打破的漆桶又要重放光彩。付法傳衣，滯留不行，就像商販徒勞索要高價。臨濟禪師棒頭下開啟正眼，拳頭下指示生存的道路。曹洞宗如同錦帳中繡鴛鴦，修行人難以得見。雲門宗三句可以辨別，一箭射向遼闊的天空。法眼宗認為大地山河都是妙用。溈仰宗圓融無縫隙，壁立千仞，隔絕中間和邊緣。看來世界太平，何必強行製造事端？金芝今日為各位斷絕公案。看看。』用拄杖畫一畫，『四海浪平，龍睡得安穩；九天云凈，鶴飛得高遠。』又舉三聖慧然道：『我逢人則出，出則不為人。』興化存獎道：『我逢人則不出，出則便為人。』頌曰：『誰說家風分兩邊，一條拄杖兩人牽。休觀千嶂陵雲之勢，好看銀河落九天。』頌舍利弗入城，月上女出城的話說：『出城入郭兩相逢，來去誰說路不同。回首涅槃臺上望，九州四海一家風。』
皖山凝禪師的法嗣
松江府澱山蒙山德異禪師
高安盧氏之子，最初...
【English Translation】 English version: His poems and other verses all transcend the ordinary and surpass the mundane. On the anniversary of Bodhidharma's death, he offered incense and said: 'Coming from the West, he did not suit Emperor Wu of Liang's (Southern Liang Dynasty, 502-549) intentions; going back to the West, he carried only one shoe. If we talk about wondrous functions and supernatural powers, who among true monks can count you? For nine years, he faced the wall seeking a way out, and he received one person but cut off his arm. The robe and bowl have implicated Lu Neng (the Sixth Patriarch Huineng), and from then on, entanglements have never ceased. The sin is as vast as the sky, but the source has not a drop of water. Today, on the seven hundred and eighty-sixth anniversary of Bodhidharma's death, which descendants do not feel pain to the bone? A furnace of incense seals, a bowl of tea, repaying kindness is actually betraying kindness. I wanted to raise my fist to show him, but alas, he has already lost his front teeth.'
Dharma heir of Chan Master Huazang Jian
The Iron Threshold Nian Hermit of Jinzhi Ridge, Yangshan, Suzhou
Instructing the assembly: 'The Buddha's entrustment at Ling Mountain is the root of all entanglements in the world. Bodhidharma's single transmission at Shaoshi Mountain is the place of disputes and controversies in all directions. Pacify the mind and repent sins; the broken lacquer bucket must shine again. Entrusting the Dharma and transmitting the robe, lingering without action is like a merchant vainly demanding a high price. Chan Master Linji opens the true eye under the staff, and indicates the path of survival under the fist. The Caodong sect is like embroidered mandarin ducks in a brocade tent, difficult for practitioners to see. The Yunmen sect can be distinguished by three phrases, an arrow shot into the vast sky. The Fayan sect believes that the mountains and rivers of the earth are all wondrous functions. The Weiyang sect is perfectly round without seams, standing tall and cutting off the middle and edges. It seems that the world is peaceful, why force the creation of incidents? Today, Jinzhi will cut off the public cases for everyone. Look, look.' He drew with his staff, 'The waves of the four seas are calm, the dragons sleep soundly; the clouds of the nine heavens are clear, the cranes fly high.' He also cited what Three Saints Huiran said: 'I come forth when I meet people, but coming forth is not for the sake of people.' Xinghua Cunjiang said: 'I do not come forth when I meet people, but coming forth is for the sake of people.' A verse says: 'Who says the family style is divided into two sides? One staff is pulled by two people. Stop looking at the towering peaks reaching the clouds, and look at the Milky Way falling from the nine heavens.' A verse on Shariputra entering the city and the Moon Maiden leaving the city says: 'Leaving the city and entering the suburbs, the two meet; who says the roads are different in coming and going? Looking back at the Nirvana platform, the nine provinces and four seas are one family style.'
Dharma heir of Chan Master Wan Shan Ning
Chan Master De Yi of Meng Mountain, Dianshan, Songjiang Prefecture
A son of the Lu family of Gaoan, initially...
參承天孤蟾命看趙州無字話。一日蟾問亡僧遷化向甚處去。師罔措。悱發參究。因首座入堂墜香盒作聲。豁然有省。述偈曰。沒興路途窮。踏翻波是水。超群老趙州。面目只如此。尋謁雪巖退耕虛舟諸大老。舟問不是心不是佛不是物是什麼。師曰所供並是詣實。又問南泉斬貓意旨如何。師曰剖腹傾心。舟曰趙州戴草鞋出去又作么生。師曰手腳俱露。一日室中舟問雪覆千山為甚麼孤峰不白。師曰別是一乾坤。舟大稱賞。勸謁皖山。山問。光明寂照遍河沙。豈不是張拙秀才語。師擬答。山震威一喝。師當下釋然。一日山舉臥云深處不朝天因甚到者里。師曰邦有道則見。山深肯之。承天覺庵處以第一座。后隱居蓮湖橋休休庵。出世澱山。僧問保壽開堂三聖推出一僧意旨如何。師曰兩彩一賽。曰保壽便打又作么生。師曰為人須為徹。曰。三聖道恁么為人非但瞎卻者僧眼。瞎卻鎮州一城人眼去在。是肯他不肯他。師曰。兜率陀天一晝夜。人間四百年。上堂。昨日十四。今日十五。靈利衲僧吞卻佛祖。從教謝三郎月下自搖櫓。阿呵呵。莫莽鹵。甜瓜徹蒂甜。苦瓠連根苦。示眾。蘇州有。常州有。八角磨盤空里走。日面佛。月面佛。覿面和盤都托出。便與么掀倒禪床拂袖散去。法門幸甚。或有猶豫之者。只得把手牽汝歸家。聞聲悟道
【現代漢語翻譯】 現代漢語譯本 參承天孤蟾（人名）之命，看趙州無字話。一日，孤蟾問：『亡僧遷化向甚處去？』師罔措，於是發憤參究。因首座入堂，墜香盒作聲，豁然有省。遂述偈曰：『沒興路途窮，踏翻波是水。超群老趙州，面目只如此。』 尋謁雪巖退耕、虛舟諸位大老。虛舟問：『不是心，不是佛，不是物，是什麼？』師曰：『所供並是詣實。』又問：『南泉斬貓意旨如何？』師曰：『剖腹傾心。』虛舟曰：『趙州戴草鞋出去又作么生？』師曰：『手腳俱露。』 一日，室中，虛舟問：『雪覆千山，為甚麼孤峰不白？』師曰：『別是一乾坤。』虛舟大稱賞，勸謁皖山。皖山問：『光明寂照遍河沙，豈不是張拙秀才語？』師擬答，皖山震威一喝，師當下釋然。 一日，皖山舉：『臥云深處不朝天，因甚到者里？』師曰：『邦有道則見。』皖山深肯之。承天覺庵處以第一座。后隱居蓮湖橋休休庵，出世澱山。僧問：『保壽開堂，三聖推出一僧意旨如何？』師曰：『兩彩一賽。』曰：『保壽便打又作么生？』師曰：『為人須為徹。』曰：『三聖道恁么為人，非但瞎卻者僧眼，瞎卻鎮州一城人眼去在。是肯他不肯他？』師曰：『兜率陀天（佛教欲界六天之一）一晝夜，人間四百年。』 上堂：『昨日十四，今日十五，靈利衲僧吞卻佛祖，從教謝三郎月下自搖櫓。阿呵呵。莫莽鹵。甜瓜徹蒂甜，苦瓠連根苦。』 示眾：『蘇州有，常州有，八角磨盤空里走。日面佛，月面佛，覿面和盤都托出。』便與么掀倒禪床，拂袖散去。法門幸甚。或有猶豫之者，只得把手牽汝歸家。聞聲悟道。
【English Translation】 English version Following the instructions of Cheng Tian Gu Chan (name of a person), I contemplated Zhao Zhou's wordless saying. One day, Gu Chan asked, 'Where does a deceased monk go after passing away?' The master was at a loss, and thus began to diligently investigate. Because the head monk entered the hall and dropped a censer, making a sound, he suddenly had an awakening. He then composed a verse saying: 'The path of no interest is exhausted, overturning the waves is just water. The outstanding old Zhao Zhou, his face is just like this.' He sought out the great elders Xue Yan Tui Geng, Xu Zhou, and others. Xu Zhou asked, 'What is it that is not mind, not Buddha, not a thing?' The master said, 'What is offered is all truly real.' He also asked, 'What is the meaning of Nan Quan cutting the cat?' The master said, 'Opening the belly and revealing the heart.' Xu Zhou said, 'What about Zhao Zhou going out wearing straw sandals?' The master said, 'Hands and feet are all exposed.' One day, in the room, Xu Zhou asked, 'The snow covers a thousand mountains, why is the solitary peak not white?' The master said, 'It is a different universe.' Xu Zhou greatly praised him and advised him to visit Wan Shan. Wan Shan asked, 'The light shines everywhere like the sands of the Ganges, isn't that the saying of scholar Zhang Zhuo?' As the master was about to answer, Wan Shan gave a thunderous shout, and the master immediately felt enlightened. One day, Wan Shan raised the question: 'Deep in the clouds, not facing the heavens, why do they come here?' The master said, 'If the country has the Dao, then it is seen.' Wan Shan deeply agreed. Cheng Tian Jue An placed him in the first seat. Later, he lived in seclusion at the Xiu Xiu Hermitage on Lotus Lake, and then emerged to teach at Dian Shan. A monk asked, 'When Bao Shou opened the hall, what was the meaning of San Sheng pushing out a monk?' The master said, 'Two colors, one match.' He said, 'What if Bao Shou then hits him?' The master said, 'If you are going to do something for someone, you must do it thoroughly.' He said, 'San Sheng said that doing things this way not only blinds the eyes of that monk, but also blinds the eyes of the people of the entire town of Zhen Zhou. Does he approve of him or not?' The master said, 'One day and night in Tushita Heaven (one of the six heavens in the desire realm of Buddhism) is equivalent to four hundred years in the human world.' Going to the hall: 'Yesterday was the fourteenth, today is the fifteenth, the clever monks swallow the Buddhas and ancestors, let Xie Sanlang row his boat under the moon. Ah ha ha. Don't be reckless. Sweet melon is sweet to the core, bitter gourd is bitter to the root.' Showing the assembly: 'Suzhou has it, Changzhou has it, the octagonal millstone runs in the void. The Buddha with the sun face, the Buddha with the moon face, directly offer everything on the plate.' Then he overturned the Zen bed and left with a flick of his sleeve. The Dharma gate is fortunate. If there are any who hesitate, I can only take your hand and lead you home. Enlightenment through hearing the sound.
。見色明心。豎拂子曰。見么。見底是色。那個是心。喝一喝曰。聞么。聞底是聲。那個是道。直下正眼豁開方得入門。猶是脫白沙彌。要與衲僧齊驅並駕。更進竿頭一步。
金牛真禪師法嗣
舒州太湖普明無用寬禪師
結夏上堂。諸方結制有甚巴鼻。太湖梁山冷冰冰地。二百個鐵額銅頭無用分作兩處。提起放下吞聲飲氣。擬議之間頂門著地。卓拄杖下座。佛成道日上堂。六年雪山錯。忽見明星錯。走下山來錯錯錯。假使九州之鐵。也難鑄此一錯。卓拄杖。大地含靈同成正覺。中峰和尚至上堂。明明百草頭。明明祖師意。天目山古佛輝天並鑒地。虎咬大蟲。蛇吞鱉鼻。擲拄杖曰。直下來也急著眼覷。大眾。懷香拜請幻住大和尚慈悲開示。便下座。
真翁圓禪師法嗣
無為州天寧無能教禪師
于門首懸一牌云謹防惡犬。竺源盛參。才跨門便曰。老和尚為我趕狗。師便入去。智首座出迎同坐。須臾師從面前過。智起白曰此上人得得來見和尚。師曰已相見了也。已而師訶蒙山不合引兄弟禮懺施食。源曰。實際理地不受一塵。佛事門中不捨一法。師曰。不然我宗門中合提何事。如何是佛。麻三斤。如何是佛。乾屎橛。當提此事始得。源曰蒙山和尚嘗問學者曰。栽松道者不具二緣而生。達
【現代漢語翻譯】 現代漢語譯本： 見色明心。豎起拂塵說：『見了嗎？』見到的就是色（Rupa，物質現象），哪個是心（Citta，精神現象）？喝一聲說：『聽到了嗎？』聽到的就是聲（Shabda，聲音），哪個是道（Marga，道路，真理）？』直接當下正眼打開才能入門，但這仍然只是脫離了白衣身份的沙彌（Shramanera，小乘佛教出家男子）。想要與老衲們並駕齊驅，更要進一步努力。 金牛真禪師法嗣 舒州太湖普明無用寬禪師 結夏上堂。各處叢林結夏安居有什麼特別之處？太湖、梁山冷冷清清的。兩百個鐵頭銅額的僧人被無用禪師分成兩處。提起放下，吞聲忍氣。稍微一猶豫，就頭頂著地。』說完拄著枴杖下座。佛成道日上堂。『六年雪山苦修是錯，忽然看見明星也是錯。走下山來，錯錯錯。即使有九州的鐵，也難以鑄成這一錯。』說完拄著枴杖，『愿大地一切眾生共同成就正覺。』中峰和尚來訪上堂。『明明百草頭，明明祖師意。天目山的古佛光輝照耀天地。』老虎咬大蟲，蛇吞鱉的鼻子。』扔掉拄杖說：『直截了當來也要仔細看。』（對）大眾（說）：『請懷香拜請幻住大和尚慈悲開示。』說完便下座。 真翁圓禪師法嗣 無為州天寧無能教禪師 在門首掛一個牌子，上面寫著『謹防惡犬』。竺源盛來參拜，剛跨進門就說：『老和尚為我趕狗。』禪師就進去了。智首座出來迎接，一同坐下。一會兒，禪師從面前走過。智首座起身稟告說：『這位上人特意來拜見和尚。』禪師說：『已經相見了。』之後，禪師責備蒙山不應該引導僧眾禮懺施食。竺源盛說：『實際理地不受一塵，佛事門中不捨一法。』禪師說：『不是這樣，我宗門中應該提倡什麼？什麼是佛？麻三斤。什麼是佛？乾屎橛。』應當提倡這些才行。竺源盛說蒙山和尚曾經問學人說：『栽松道者不具二緣而生，達到...
【English Translation】 English version: 'Seeing form, understanding mind.' He raised his whisk and said, 'Do you see? What you see is form (Rupa). What is mind (Citta)?' He shouted, 'Do you hear? What you hear is sound (Shabda). What is the Dao (Marga)?' Only by opening your true eye directly can you enter the gate, but this is still just a Shramanera (novice monk) who has shed his white robes. If you want to ride alongside the senior monks, you must take another step forward. Disciple of Chan Master Jinniu Zhen Chan Master Wuyong Kuan of Puming Temple, Taihu, Shuzhou Giving a lecture at the beginning of the summer retreat: 'What's so special about the summer retreats in various places? Taihu and Liangshan are cold and desolate. Two hundred iron-headed and bronze-faced monks are divided into two groups by Wuyong. Raising and lowering, swallowing their voices and holding their breaths. The moment you hesitate, your head hits the ground.' He struck his staff and descended from the seat. Giving a lecture on the day of Buddha's enlightenment: 'Six years of asceticism in the snowy mountains was a mistake. Suddenly seeing the morning star was also a mistake. Coming down the mountain was a mistake, a mistake, a mistake. Even if you had all the iron in the nine provinces, it would be difficult to cast this one mistake.' He struck his staff. 'May all sentient beings on earth attain perfect enlightenment together.' When Monk Zhongfeng arrived, he gave a lecture: 'Clearly, the hundred grasses are on the head. Clearly, the meaning of the Patriarch. The ancient Buddha of Tianmu Mountain shines brightly, illuminating heaven and earth.' The tiger bites the big worm, the snake swallows the turtle's nose.' He threw his staff and said, 'If you come directly, you must look carefully.' (To) the assembly (he said): 'Please invite the Venerable Abbot Huanzhu to compassionately give instructions.' Then he descended from the seat. Disciple of Chan Master Zhenweng Yuan Chan Master Wuneng Jiao of Tianning Temple, Wuwei Prefecture He hung a sign at the entrance that read, 'Beware of vicious dogs.' Zhu Yuan Sheng came to visit. As soon as he crossed the threshold, he said, 'Old Master, please chase away the dog for me.' The Chan Master went inside. Chief Monk Zhi came out to greet him and sat down together. After a while, the Chan Master passed by in front of him. Chief Monk Zhi rose and reported, 'This monk has come especially to see the Master.' The Chan Master said, 'We have already met.' Afterwards, the Chan Master criticized Mengshan for improperly leading the monks in repentance rituals and food offerings. Zhu Yuan Sheng said, 'In the realm of ultimate truth, not a speck of dust can abide; within the gate of Buddhist activities, not a single dharma is abandoned.' The Chan Master said, 'That's not right. What should we advocate in our school? What is Buddha? Three pounds of flax. What is Buddha? A dried turd.' We should advocate these things.' Zhu Yuan Sheng said that Monk Mengshan once asked a student, 'The Daoist who plants pines is born without two conditions, reaching...
磨大師葬熊耳後只履西歸。為復是神通妙用是法爾如然。師曰為是他不會。我道莫作禪會得么。源當下如夢忽醒。
慶壽璋禪師法嗣
北京大慶壽海云印簡禪師
寧遠宋氏子。生而神悟。七歲父授以孝經開宗明義章。師曰開者何宗明者何義。父驚異。於是俾從中觀沼禪師受業。年十一納具戒。十二沼聽參問。一日侍沼行。沼曰法燈禪師道。看他家事忙且道承誰力。汝作么生會。師將沼手一掣。沼曰者野狐精。師喏喏。沼曰更須別參始得。年十八元兵破寧遠四眾逃散。師侍沼如故。沼曰吾迫桑榆。汝方富有春秋。何當玉石俱焚。宜自遠遁。師泣曰因果無差死生有命。安可離師茍免乎。沼察其誠。囑曰子向去朔漠有大因緣。吾將與子北渡。后遇元帥史天澤載於黃犢車。經年至赤城。庚辰五月沼將遷寂。書偈曰。七十三年如掣電。臨行為君通一線。泥牛飛過海東來。天上人間尋不見。無疾而逝。阇維收頂骨舍利供養。師為乞食造塔。一夕聞空中呼師名。師瞥然有省。復聞人告曰。大事將成毋滯於此。黎明遂䇿杖之燕。過鬆鋪值雨宿崖下。因擊火大悟曰。今日始知眉橫鼻直。通道天下老和尚不寐語。明日至景州見本無玄。玄問從何所來。師曰云收幽谷。玄曰何處去。師曰月照長松。玄曰孟八郎漢便恁么去也
。師諾諾趨出。初沼臨終。師問某甲當依何人了此大事。沼曰賀八十去。迨入燕至大慶壽寺。乃省前讖。於是謁璋。璋先一夕夢異僧䇿杖徑趨方丈踞座。天明璋謂知客曰。今日但有旦過。當令來見老僧。及𣆶師至。璋笑曰此夜來所夢者。師問不來而來作么生相見。璋曰參須實參悟須實悟。莫打野榸。師曰某甲因擊火迸散乃知眉橫鼻直。璋曰吾此處別。師曰如何表信。璋曰。牙是一口骨。耳是兩片皮。師曰將謂別有。璋曰錯。師喝曰草賊大敗。璋休去。次日璋舉臨濟兩堂首座齊下喝。僧問還有賓主也無。濟曰賓主歷然。汝作么生會。師曰。打破秦時鏡。磨尖上古錐。龍飛霄漢外。何勞更下槌。璋曰途路之樂終未到家。師曰。精靈千載野狐魅。看破如今不值錢。璋曰如是如是。師拂袖便出。遂命掌記。一日璋謂師曰。汝今已到大安樂田地。宜善護持。吾有如來正法眼藏涅槃妙心密付于汝。毋令湮沒。師掩耳而出。師住后。孔子之後元措者渡河謁師請復曲阜廟祀。師為言于忽都護曰。孔子以大中至正之道。三綱五常之禮。正心誠意之本教人。自孔子至今襲封五十一代。繼承祀事未嘗有缺。忽都護遂奏命復襲封爵。師兩主慶壽。年五十六忽患風痹。丁巳閏四月一日集眾說偈畢遂泊然而逝。茶毗獲舍利無算。謚佛日圓明大師。
續燈存稿卷第五 卍新續藏第 84 冊 No. 1585 續燈存稿
續燈存稿卷第六
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
臨濟宗
大鑒下第二十二世
仰山欽禪師法嗣
杭州西天目山高峰原妙禪師
吳江人。族徐氏。母夢僧乘舟投宿而孕。嘉熙戊戌三月二十三日申時生。才離襁褓即喜趺坐。遇僧入門輒愛戀欲從之。年十五懇請父母投嘉禾密印寺法住為師。十六剃髮。十七受具。十八習天臺教。二十更衣入凈慈。立三年死限。二十二請益斷橋。倫令參生從何來死從何去話。於是脅不至席口體俱忘。雪巖寓北澗。師懷香往謁。方問訊即被打出閉卻門。一再往。始得親近。令看趙州無字。自此參叩無虛日。巖忽問阿誰與你拖個死屍來。聲未絕便打。如是者不知其幾。后值巖赴南明。師上雙徑參堂方半月。偶夢中忽憶斷橋室中所舉萬法歸一一歸何處話。疑情頓發。三晝夜日不交睫。值少林忌。隨眾詣三塔諷經次。抬頭忽睹正祖和尚真贊曰。百年三萬六千朝。返覆元來是者漢。驀然打破拖死屍之疑。時年二十四矣。解夏詣南明。巖一見便問阿誰與你拖個死屍到者里。師便喝。巖拈棒。師把住曰今日打某甲不得。巖曰為甚打不得
【現代漢語翻譯】 現代漢語譯本 續燈存稿卷第五 卍新續藏第 84 冊 No. 1585 續燈存稿
續燈存稿卷第六
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
臨濟宗
大鑒下第二十二世
仰山欽禪師法嗣
杭州西天目山高峰原妙禪師
吳江人。族徐氏。母親夢見僧人乘船來投宿而懷孕。嘉熙戊戌（1238年）三月二十三日申時出生。剛離開襁褓就喜歡跏趺坐。遇到僧人入門就愛慕依戀想要跟隨他們。十五歲時懇請父母，投嘉禾密印寺法住為師。十六歲剃髮。十七歲受具足戒。十八歲學習天臺教義。二十歲更換僧衣進入凈慈寺。立下三年為期的死限。二十二歲向斷橋禪師請教，斷橋禪師讓他參『生從何來，死從何去』的話頭。於是脅不挨席，口體都忘記了。雪巖禪師住在北澗，高峰原妙禪師懷著香前往拜謁。剛一問訊就被打出門外，並且把門關上了。一再前往，才得以親近。雪巖禪師讓他看趙州無字話。從此參究叩問沒有虛度一日。雪巖禪師忽然問：『是誰與你拖著這個死屍來？』話音未落便被打。像這樣不知道有多少次。後來適逢雪巖禪師前往南明寺。高峰原妙禪師到雙徑寺參堂才半個月。偶然在夢中忽然憶起斷橋禪師在室內所舉的『萬法歸一一歸何處』的話頭，疑情頓發。三晝夜日不交睫。適逢少林寺做忌日，跟隨大眾到三塔諷經時。抬頭忽然看到正祖和尚的真贊說：『百年三萬六千朝，返覆元來是者漢。』驀然打破了拖死屍的疑惑。當時二十四歲。解夏后前往南明寺。雪巖禪師一見到他就問：『是誰與你拖著這個死屍到這裡來？』高峰原妙禪師便喝。雪巖禪師拿起棒子。高峰原妙禪師把住棒子說：『今日打我不得。』雪巖禪師說：『為什麼打不得？』
【English Translation】 English version Continuation of the Lamp, Manuscript Volume 5 卍 New Continued Collection, Volume 84, No. 1585, Continuation of the Lamp, Manuscript
Continuation of the Lamp, Manuscript Volume 6
Compiled and finalized by Tongwen, a Successor Disciple Monk from Dongwu, Ming Dynasty (1368-1644)
Collected by Shi Pei, a Layman from Huating, Lize
Linji School
Twenty-second Generation from Dajian
Dharma Successor of Zen Master Yangshan Qin
Zen Master Gaofeng Yuanmiao of West Tianmu Mountain, Hangzhou
A native of Wujiang, from the Xu family. His mother dreamed of a monk arriving by boat for lodging and became pregnant. He was born on the 23rd day of the third month of the Jiaxi Wuxu year (1238) during the Shen hour (3-5 pm). As soon as he left his swaddling clothes, he liked to sit in the lotus position. Whenever he encountered a monk entering the door, he would adore and want to follow them. At the age of fifteen, he earnestly requested his parents to let him join Faju at Miyan Temple in Jiahe as his teacher. He shaved his head at sixteen. He received full ordination at seventeen. At eighteen, he studied the Tiantai teachings. At twenty, he changed his robes and entered Jingci Temple. He set a three-year death limit for himself. At twenty-two, he sought instruction from Zen Master Duanqiao, who instructed him to contemplate the topic of 'Where does life come from, and where does death go?' Thereupon, his side did not touch the mat, and he forgot both his mouth and body. When Zen Master Xueyan resided in Beijian, the master went to pay respects with incense. As soon as he made his inquiry, he was beaten out and the door was closed. After going again and again, he was finally allowed to approach. Xueyan instructed him to contemplate the 'Wu' (無, no) character of Zhaozhou. From then on, he inquired and sought guidance without wasting a day. Suddenly, Xueyan asked, 'Who is dragging this corpse of yours here?' Before the sound had faded, he was struck. This happened countless times. Later, when Xueyan went to Nanming Temple, the master went to Shuangjing Temple to participate in the meditation hall for only half a month. By chance, in a dream, he suddenly recalled the topic raised by Zen Master Duanqiao in his room, 'All dharmas return to one, where does the one return?' Doubt arose instantly. For three days and nights, his eyes did not close. When Shaolin Temple held a memorial day, he followed the assembly to the Three Pagodas to chant scriptures. Looking up, he suddenly saw the true praise of Venerable Zhengzu, which said, 'A hundred years, thirty-six thousand mornings, turning back and forth, it turns out to be this fellow.' Suddenly, he broke through the doubt of dragging the corpse. He was twenty-four years old at the time. After the summer retreat, he went to Nanming Temple. As soon as Xueyan saw him, he asked, 'Who is dragging this corpse of yours here?' The master immediately shouted. Xueyan picked up a stick. The master grabbed the stick and said, 'Today you cannot hit me.' Xueyan said, 'Why can't I hit you?'
。師拂袖便出。翌日巖問萬法歸一一歸何處。師曰狗䑛熱油鐺。巖曰你那裡學者虛頭來。師曰正要和尚疑著。巖休去。自是機鋒不讓。次年江心度夏。過雪竇見希叟曇。寓旦過曇問那裡來。師拋下蒲團。曇曰狗子無佛性上座作么生。師曰拋出大家看。曇乃自送歸堂。暨巖掛牌于道場。開法于天寧。師皆隨侍。一日巖問日間浩浩時還作得主么。師曰作得主。又問睡夢中作得主么。師曰作得主。復問正睡著時無夢無想無見無聞主在甚麼處。師無語。巖囑曰。從今日去。也不要你學佛學法。也不要你窮古窮今。但只饑來吃飯困來打眠。才眠覺來卻抖擻精神。我者一覺主人公畢竟在甚麼處安身立命。師遂奮志入龍𩯭。自誓曰。拌一生做個癡呆漢。決要者一著子明白。越五載。因同宿道友推枕墮地作聲。廓然大徹。自謂如泗州見大聖。遠客還故鄉。元來只是舊時人。不改舊時行履處。住龍鬚九年。縛柴為龕。風穿日炙。冬夏一衲不扇不爐。日搗松和糜。延息而已。咸淳甲戌遷武康雙髻。德祐丙子春大兵至。師掩關危坐自若。事定戶履紛至。師腰包宵遁。直入西天目之師子巖。巖拔地千仞。崖石林立。師即洞營小室丈許。榜曰死關。悉屏給侍服用。破甕為鐺。並日一食。洞梯山以升。雖弟子亦罕得見。共筑師子院請師開堂。適雪巖
于大仰寄師竹篦拂子。至元丁亥懷中瓣香遂為拈出。開堂。僧問。十方同聚會。個個學無為。此是選佛場。心空及第歸。龐居士恁么道。還有為人處也無。師曰有。曰畢竟在那一句。師曰從頭問將來。曰如何是十方同聚會。師曰龍蛇混雜凡聖交參。曰如何是個個學無為。師曰口吞佛祖眼蓋乾坤。曰如何是選佛場。師曰東西十萬南北八千。曰如何是心空及第歸。師曰動容揚古路不墮悄然機。曰恁么則言言見諦句句朝宗。師曰你甚處見得。僧喝。師曰也是掉棒打月。曰。此事且止。只如西峰今日十方聚會。選佛場開。畢竟有何祥瑞。師曰。山河大地萬象森羅。情與無情悉皆成佛。曰既皆成佛因甚學人不成佛。師曰你若成佛爭教大地成佛。曰畢竟學人過在甚麼處。師曰湘之南潭之北。曰還許學人懺悔也無。師曰禮拜著。僧禮拜。師曰師子咬人韓獹逐塊。示眾。百千諸佛曆代祖師。乃至天下老和尚。以拂子擊禪床一下。總曏者里墮坑落塹。還有跳得出底么。又擊一下。三生六十劫。上堂。無邊剎境自他不隔于毫端。十世古今始終不離於當念。只如山僧每日在張公洞里橫眠豎眠或歌或詠。諸人還知么。諸人每日在選佛場中東行西行或瞋或喜。山僧還知么。若也彼此知得。不免分身碓搗拔舌犁耕。若也彼此不知。管取釋迦拱手彌勒
歸依。因甚如此。不見道知之一字眾禍之門。上堂。萬法歸一一歸何處。乃顧視左右下座。上堂。盡十方世界是個缽盂。汝等諸人吃粥吃飯也在里許。屙屎放尿也在里許。行住坐臥乃至一動一靜總在里許。若也識得。達磨大師只與你做得個洗腳奴子。若也不識。二時粥飯將甚麼吃。參。結制上堂。大限九旬。小限七日。粗中有細細中有密。密密無間纖塵不立。正恁么時。銀山鐵壁。進則無門退之則失。如墮萬丈深坑。四面懸崖荊棘。切須猛烈英雄直下翻身跳出。若還一念遲疑。佛亦救你不得。此是最上玄門。普請大家著力。山僧雖則不管閑非。越例與諸人通個訊息。[○@(│││)][○@(─/─/─)][○@(、/(、*、))]雪巖和尚忌拈香。昔年瞎卻我眼。今朝穿卻你鼻。冤冤相報無休。莫若克己復禮。遂插香。以袖掩面作哭聲。復以坐具搭左肩上作女人拜曰。非惟和光同塵。免得遞相鈍置。師嘗室中垂語曰。大徹底人本脫生死。因甚命根不斷。佛祖公案只是一個道理。因甚有明與不明。大修行人當遵佛行。因甚不守毗尼。杲日當空無所不照。因甚被片云遮卻。人人有個影子寸步不離。因甚踏不著。盡大地是火坑。得何三昧不被燒卻。倘下語不契。閉門弗接。自非具透關眼者。鮮不望崖而退。辛卯
【現代漢語翻譯】 現代漢語譯本 皈依。為何要皈依？難道沒聽說過『知』這一個字是眾禍之門嗎？ （僧人）上堂說法。萬法歸一，這一歸一又歸向何處呢？於是環顧左右，走下座位。 （僧人）上堂說法。整個十方世界就是一個缽盂。你們這些人喝粥吃飯也在這裡面，拉屎撒尿也在這裡面，行走坐臥乃至一動一靜，總在這裡面。如果認識到這一點，達磨大師也只能給你做個洗腳的奴僕。如果認識不到，早晚的粥飯拿什麼來吃？參悟吧。 結制上堂。（安居）期限九十天，短的也有七天。粗糙之中有精細，精細之中有嚴密。嚴密到沒有間隙，一絲塵埃都不能立足。正在這個時候，如同面對銀山鐵壁，前進沒有門路，後退就會迷失。如同掉進萬丈深坑，四面都是懸崖荊棘。務必要猛烈如英雄，直接翻身跳出來。如果還遲疑一念，佛也救不了你。這是最上乘的玄妙法門，希望大家努力參悟。 我（山僧）雖然不管閒事，但破例給大家通個訊息。[○@(│││)][○@(─/─/─)][○@(、/(、*、))]雪巖和尚忌日拈香。過去弄瞎了我的眼睛，今天又要穿透你的鼻子。冤冤相報何時了？不如克制自己，恢復禮法。於是插上香，用袖子遮住臉作出哭聲，又用坐具搭在左肩上，作出女人的拜禮，說：『不僅僅是和光同塵，免得互相耽誤。』 （雪巖和尚）曾經在室內開示說：『大徹大悟的人本來就脫離了生死，為什麼命根還不能斷？佛祖的公案只是一個道理，為什麼有明白與不明白？大修行人應當遵從佛的言行，為什麼不遵守毗尼（戒律）？太陽當空照耀，無所不照，為什麼會被一片云遮住？人人都有個影子，寸步不離，為什麼踩不著？整個大地都是火坑，得到什麼樣的三昧（正定）才不會被燒到？』如果說的話不契合，就閉門不見。如果不是具有透徹關隘的眼力的人，很少有不望崖而退的。 辛卯（1231年）
【English Translation】 English version Taking refuge. Why is it so? Haven't you heard that the word 'knowledge' is the gate of all misfortunes? (The monk) ascends the hall to preach. All dharmas return to one, where does this return to one go? Then he looks around and steps down from the seat. (The monk) ascends the hall to preach. The entire ten directions world is a begging bowl. You people eat porridge and rice in it, and also excrete and urinate in it. Walking, standing, sitting, lying down, even a single movement or stillness, are all in it. If you recognize this, Dharma Master can only be your foot-washing servant. If you don't recognize it, what will you eat for breakfast and dinner? Contemplate. Concluding the retreat and ascending the hall. The long retreat is ninety days, the short one is seven days. In the rough there is fineness, in the fineness there is meticulousness. Meticulous to the point of no gap, not a single speck of dust can stand. At this very moment, it is like facing a silver mountain and iron wall, there is no way to advance, and retreating will lead to loss. It is like falling into a ten-thousand-zhang deep pit, surrounded by cliffs and thorns. You must be as fierce as a hero, and jump out directly. If you hesitate for even a moment, even the Buddha cannot save you. This is the supreme mysterious Dharma gate, I hope everyone will work hard to contemplate. Although I (the mountain monk) do not care about idle matters, I will make an exception to inform everyone. [○@(│││)][○@(─/─/─)][○@(、/(、*、))] Offering incense on the anniversary of the death of Xueyan (Snow Cliff) Monk. In the past, he blinded my eyes, and today he wants to pierce your nose. When will the cycle of revenge end? It is better to restrain oneself and restore propriety. Then he inserted the incense, covered his face with his sleeve and made a crying sound, and then put the sitting cushion on his left shoulder and made a woman's bow, saying: 'Not only harmonizing with the light and becoming one with the dust, but also avoiding delaying each other.' (Xueyan (Snow Cliff) Monk) once said in the room: 'A person who has attained great enlightenment has originally escaped from birth and death, why can't the root of life be cut off? The public case of the Buddha and ancestors is just one principle, why is there understanding and not understanding? A great practitioner should follow the actions of the Buddha, why not abide by the Vinaya (precepts)? The sun shines brightly in the sky, illuminating everything, why is it covered by a cloud? Everyone has a shadow, inseparable, why can't it be stepped on? The whole earth is a fire pit, what kind of Samadhi (concentration) must be attained to avoid being burned?' If the words spoken do not match, then close the door and do not receive them. If they are not people with the eye to see through the barrier, few will retreat at the sight of the cliff. Xinmao (1231)
鶴沙瞿提舉到山瞻禮。施巨莊贍眾。師固辭不受。瞿請于官。乃于蓮華峰別營禪剎曰大覺。議以歲入給常住。請嗣法祖雍領寺事。師患胃疾久。適雍來省。師囑以後事。於十二月初一日黎明升座。辭眾曰。西峰三十年妄談般若。罪犯彌天。末後有一句子。不敢累及諸人。自領去也。眾中還有知落處者么。良久曰。毫釐有差天地懸隔。辰巳間復說偈曰。來不入死關。去不出死關。鐵蛇鉆入海。撞倒須彌山。泊然而寂。遺命塔全身於死關。壽五十八臘四十三。
衡州靈云鐵牛持定禪師
太和磻溪王氏子。故宋尚書贄九世孫也。自幼清苦剛介。有塵外志。年三十謁西峰肯庵剪髮。得聞別傳之旨。尋往依雪巖居槽廠服杜多行。一日巖示眾曰。兄弟家做工夫。若也七晝夜一念無間。無個入處。斫取老僧頭做陷屎杓。師默領。勵精奮發。因患痢藥石漿飲皆禁絕。單持正念目不交睫者七日。至夜半忽覺山河大地遍界如雪。堂堂一身乾坤包不得。有頃聞擊木聲豁然開悟。遍體汗流其疾亦愈。旦詣方丈舉似。巖反覆詰之。遂命為僧。一日巖上堂舉亡僧死了燒了向甚麼處去。自代曰。山河及大地全露法王身。師于言下疑情蕩盡。即出衆作禮曰。適來和尚舉揚般若。驚得法堂前石獅子笑舞不已。巖曰試道看。師曰劫外春回萬物枯
【現代漢語翻譯】 現代漢語譯本 鶴沙瞿提舉到西峰山瞻仰禮拜。施巨莊捐資供養僧眾。西峰肯庵禪師堅決推辭不接受。瞿提舉向官方請求，於是在蓮華峰另外建造禪寺，命名為大覺禪寺，商議用每年的收入供給寺院的日常開銷，並請西峰肯庵禪師的嗣法弟子祖雍來主持寺院事務。西峰肯庵禪師患胃病很久了，恰逢祖雍前來探望，西峰肯庵禪師囑託了後事。在十二月初一的黎明時分升座，向大眾告別說：『西峰肯庵我三十年來胡說八道談論般若（智慧），罪過彌天。最後還有一句話，不敢連累各位，我自己承擔了。』大眾之中還有知道我落腳之處的人嗎？良久之後說：『毫釐之差，天地懸隔。』辰時和巳時之間又說了偈語：『來不入死關，去不出死關。鐵蛇鉆入海，撞倒須彌山（佛教中的聖山）。』說完就安然而逝。遺囑將全身安葬在死關。享年五十八歲，僧臘四十三年。
衡州靈云鐵牛持定禪師
是太和磻溪王氏的子弟，是已故宋朝尚書王贄的九世孫。從小生活清貧，性格剛強正直，有超脫世俗的志向。三十歲時拜見西峰肯庵禪師並剃度出家，聽聞了特別傳授的宗旨。之後前往依止雪巖禪師，在槽廠做工，奉行頭陀苦行。一天，雪巖禪師向大眾開示說：『各位同修做功夫，如果能做到七晝夜一念不生，沒有絲毫間斷，那就沒有不能進入的境界。否則，就把老僧的頭砍下來當做陷屎杓。』持定禪師默默領會，奮發努力。因為患痢疾，藥和米湯都不能喝，只是堅持正念，眼睛不眨地持續了七天。到了半夜，忽然感覺山河大地，整個世界都像雪一樣潔白。堂堂正正的自身，連整個乾坤都包容不下。過了一會兒，聽到敲擊木頭的聲音，豁然開悟，全身汗流浹背，疾病也痊癒了。第二天早上到方丈室向雪巖禪師稟報，雪巖禪師反覆詰問他，於是就為他正式授戒為僧。一天，雪巖禪師上堂說法，舉例說：『亡故的僧人死了燒了，到什麼地方去了？』自己回答說：『山河及大地，全露法王身。』持定禪師在雪巖禪師的言語下，所有的疑惑都消失殆盡，立刻從人群中走出來，作禮說：『剛才和尚您宣揚般若（智慧），驚動得法堂前的石獅子都高興得跳舞不止。』雪巖禪師說：『你試著說看。』持定禪師說：『劫外春回萬物枯。』
【English Translation】 English version Commissioner Qu of Hesha came to the mountain to pay respects. Shi Juzhuang donated funds to support the monks. Master Ken'an of Xifeng firmly declined to accept. Commissioner Qu petitioned the authorities, and a Zen temple named Dajue was built separately on Lotus Peak. It was agreed that the annual income would be used to provide for the temple's daily expenses, and the Dharma-heir Zu Yong was invited to lead the temple affairs. Master Ken'an of Xifeng had been suffering from stomach illness for a long time. Zu Yong came to visit, and Master Ken'an of Xifeng entrusted him with the affairs after his death. On the first day of the twelfth month, at dawn, he ascended the seat and bid farewell to the assembly, saying: 'For thirty years, I, Ken'an of Xifeng, have been talking nonsense about Prajna (wisdom), and the sins are immense. There is one last sentence that I dare not burden you with; I will take it upon myself.' Is there anyone among you who knows where I will end up? After a long silence, he said: 'A difference of a hair's breadth is as great as the distance between heaven and earth.' Between the hours of Chen and Si (7-11 am), he recited a verse: 'Coming, I do not enter the gate of death; going, I do not leave the gate of death. An iron snake drills into the sea, knocking down Mount Sumeru (the sacred mountain in Buddhism).' Then he passed away peacefully. He left instructions to enshrine his whole body in the gate of death. He lived to be fifty-eight years old, with forty-three years as a monk.
Zen Master Chiding Iron Ox of Lingyun, Hengzhou
He was a descendant of the Wang family of Panxi, Taihe, and a ninth-generation descendant of the late Song Dynasty Minister Wang Zhi. From a young age, he lived a simple and austere life, with a resolute and upright character, and had aspirations beyond the mundane world. At the age of thirty, he visited Master Ken'an of Xifeng and had his head shaved, hearing the essence of the special transmission. He then went to rely on Zen Master Xueyan, working in the trough factory and practicing the ascetic practices of a dhuta. One day, Zen Master Xueyan addressed the assembly, saying: 'Brothers, if you do kung fu, if you can maintain a single thought without interruption for seven days and nights, there is no realm you cannot enter. Otherwise, cut off this old monk's head and use it as a latrine bucket.' Zen Master Chiding silently understood and worked diligently. Because he suffered from dysentery, he was forbidden from taking medicine and rice soup. He simply maintained right mindfulness, keeping his eyes unblinking for seven days. At midnight, he suddenly felt that the mountains, rivers, and the entire world were as white as snow. His dignified self could not be contained even by the entire universe. After a while, he heard the sound of striking wood and suddenly awakened, his whole body covered in sweat, and his illness was also cured. The next morning, he went to the abbot's room to report to Zen Master Xueyan, who repeatedly questioned him, and then formally ordained him as a monk. One day, Zen Master Xueyan ascended the hall to give a Dharma talk, citing the example: 'Where does a deceased monk go after death and cremation?' He answered himself: 'The mountains, rivers, and the great earth all reveal the Dharma King's body.' Zen Master Chiding, upon hearing Zen Master Xueyan's words, had all his doubts dispelled. He immediately stepped out from the crowd, made a bow, and said: 'Just now, Your Reverence proclaimed Prajna (wisdom), startling the stone lions in front of the Dharma hall, causing them to dance with joy.' Zen Master Xueyan said: 'Try to say it.' Zen Master Chiding said: 'Spring returns beyond the kalpa, and all things wither.'
。山河大地一塵無。法身超出如何舉。笑倒西天碧眼胡。巖敲卓子曰。山河大地一塵無。者個是什麼。師作掀倒勢。巖笑曰一彩兩賽。一日入室次。巖曰親切處道將一句來。師曰不道。巖曰為什麼不道。師拈起香盒曰者個不值半文錢。巖曰多口漢。巖巡堂次。師以楮被裹身而臥。巖召至方丈勵聲曰。我巡堂汝打睡。若道得即放過。道不得即趁下山。師隨口答曰。鐵牛無力懶耕田。帶索和犁就雪眠。大地白銀都蓋覆。德山無處下金鞭。巖曰好個鐵牛也。因以為號。一時行輩靡不推服。至元廿五年至酃縣桃源山。愛其幽深乃有棲遁意。未幾縣尹陳公及僚屬等入山問道。相率執弟子禮。遂大唱雪巖之宗。大德七年正月十五日示寂。壽六十四臘二十六。全身塔于寺北三十里沙潭。(其徒別流。涇走浙江謁虞文靖公集求師塔銘。虞問先有鐵耶先有牛耶。涇曰先師親見仰山來。虞點首笑曰吾試為汝模畫之。天如和尚頌曰。鐵牛誰后復誰先。口未開時欠一拳。好本弄成模畫去。牽犁拽耙錯流傳)
杭州徑山西白虛谷希陵禪師
婺之義烏人。何姓。年十九剃髮于東陽資壽院。受具戒即謁虛舟遠於雙林。又依東叟穎于凈慈掌內記。石林補處師職侍者。一日往叩雪巖于北澗。巖舉黃龍見慈明因緣問之。稱師穎利。及巖遷大仰。
【現代漢語翻譯】 現代漢語譯本 『山河大地一塵無』（指整個世界清凈無染）。『法身超出如何舉』（如何展現佛的真身）。『笑倒西天碧眼胡』（引得來自西方的僧人也為之傾倒）。 雪巖禪師敲擊桌子說：『山河大地一塵無』，『者個是什麼』（這是什麼意思）？雪巖禪師作了一個推翻的姿勢。巖禪師笑著說：『一彩兩賽』（一次行動，兩種結果）。 有一天，雪巖禪師在室內，說：『親切處道將一句來』（在最親切的地方說出一句話來）。雪巖禪師說：『不道』（不說）。雪巖禪師說：『為什麼不道』（為什麼不說）？雪巖禪師拿起香盒說：『者個不值半文錢』（這個不值半文錢）。雪巖禪師說：『多口漢』（多嘴的人）。 雪巖禪師巡視禪堂時，雪巖禪師用粗紙被裹著身體睡覺。雪巖禪師叫他到方丈室，厲聲說：『我巡堂汝打睡』（我巡視禪堂你卻睡覺），『若道得即放過』（如果說得對就放過你），『道不得即趁下山』（如果說不對就趕你下山）。雪巖禪師隨口答道：『鐵牛無力懶耕田，帶索和犁就雪眠』（鐵牛沒有力氣，懶得耕田，帶著繩索和犁在雪地裡睡覺），『大地白銀都蓋覆，德山無處下金鞭』（大地被白雪覆蓋，德山也無處施展他的金鞭）。雪巖禪師說：『好個鐵牛也』（真是好一頭鐵牛）。因此用『鐵牛』作為他的稱號。一時之間，同輩之人都很推崇佩服他。 元朝至元二十五年（1288年），雪巖禪師來到酃縣的桃源山，喜愛這裡的幽靜深邃，於是有了隱居的想法。不久，縣尹陳公及其他官員等入山問道，都以弟子之禮對待他。於是大力弘揚雪巖禪師的宗派。大德七年（1303年）正月十五日圓寂，享年六十四歲，僧臘二十六年。全身塔葬在寺廟以北三十里的沙潭。 （他的弟子別流、涇前往浙江拜見虞文靖公，請求為雪巖禪師撰寫塔銘。虞文靖公問：『先有鐵耶先有牛耶』（先有鐵還是先有牛）？涇回答說：『先師親見仰山來』（先師親自拜見了仰山禪師）。虞文靖公點頭笑著說：『吾試為汝模畫之』（我試著為你描繪一下）。天如和尚頌揚說：『鐵牛誰后復誰先，口未開時欠一拳』（鐵牛誰先誰后，開口之前就欠一拳），『好本弄成模畫去，牽犁拽耙錯流傳』（好好的本來面目被描繪成圖畫，牽犁拉耙，錯誤地流傳下去）。） 杭州徑山西白虛谷希陵禪師 是婺州義烏人，姓何。十九歲在東陽資壽院剃度出家。受具足戒后，就去雙林拜見虛舟遠禪師，又在凈慈寺依止東叟穎禪師，擔任掌內記。曾擔任石林補處師職的侍者。有一天，前往北澗拜見雪巖禪師。雪巖禪師舉出黃龍慧南禪師見慈明楚圓禪師的因緣來問他，稱讚師穎的聰慧敏捷。等到雪巖禪師遷往大仰山。
【English Translation】 English version 'Mountains, rivers, and the great earth are without a speck of dust' (referring to the entire world being pure and undefiled). 'How to manifest the Dharmakaya (the body of the Buddha's teachings) that transcends everything?' 'Laughing, the blue-eyed barbarian of the Western Heaven falls over' (even monks from the West are impressed). Xueyan (Snow Cliff) Zen Master struck the table and said: 'Mountains, rivers, and the great earth are without a speck of dust.' 'What is this?' Xueyan Zen Master made a gesture of overturning. Yan (Cliff) Zen Master smiled and said: 'One move, two gains.' One day, Xueyan Zen Master was in the room and said: 'Speak a sentence from the most intimate place.' Xueyan Zen Master said: 'I won't speak.' Xueyan Zen Master said: 'Why won't you speak?' Xueyan Zen Master picked up the incense box and said: 'This is not worth half a penny.' Xueyan Zen Master said: 'A talkative person.' When Xueyan Zen Master was patrolling the Zen hall, Xueyan Zen Master was sleeping wrapped in coarse paper bedding. Xueyan Zen Master called him to the abbot's room and said sternly: 'I am patrolling the hall, and you are sleeping.' 'If you can say it correctly, I will let you go.' 'If you cannot say it correctly, I will chase you down the mountain.' Xueyan Zen Master replied casually: 'The iron ox is too weak to plow the field, the rope and plow sleep in the snow.' 'The great earth is covered with white silver, Deshan (Virtue Mountain) has nowhere to wield his golden whip.' Xueyan Zen Master said: 'What a good iron ox!' Therefore, he used 'Iron Ox' as his title. For a time, his peers all admired and respected him. In the twenty-fifth year of Zhiyuan (1288) of the Yuan Dynasty, Xueyan Zen Master came to Taoyuan Mountain in Ling County, loved its quiet and secludedness, and thus had the idea of living in seclusion. Before long, County Magistrate Chen and other officials entered the mountain to ask questions and treated him with the etiquette of disciples. Therefore, he vigorously promoted the sect of Xueyan Zen Master. On the fifteenth day of the first month of the seventh year of Dade (1303), he passed away, at the age of sixty-four, with twenty-six years as a monk. His whole body was buried in a pagoda in Shatan, thirty miles north of the temple. (His disciples Bieli and Jing went to Zhejiang to visit Yu Wenjing Gong and asked him to write a pagoda inscription for Xueyan Zen Master. Yu Wenjing Gong asked: 'Was there iron first or an ox first?' Jing replied: 'The former master personally saw Yangshan (Uplift Mountain) come.' Yu Wenjing Gong nodded and smiled and said: 'I will try to depict it for you.' The Venerable Tianru praised: 'Who is after and who is before the iron ox, before the mouth is opened, a fist is owed.' 'A good original face is made into a picture, pulling the plow and dragging the rake, wrongly passed down.') Zen Master Xigu Xiling of Xibai, Jing Mountain, Hangzhou Was a native of Yiwu, Wuzhou, with the surname He. At the age of nineteen, he shaved his head at Zishou Temple in Dongyang. After receiving the full precepts, he went to Shuanglin to visit Zen Master Xuzhou Yuan, and then relied on Zen Master Dongsou Ying at Jingci Temple, serving as the recorder. He once served as an attendant in the position of Shilin's successor. One day, he went to Beijian to visit Xueyan Zen Master. Xueyan Zen Master raised the cause and condition of Zen Master Huanglong Huinan seeing Zen Master Ciming Chuyuan to ask him, praising Shiying's intelligence and agility. When Xueyan Zen Master moved to Dayang Mountain.
遣書招師居第一座。一日巖問曰。臨濟在黃檗三度吃六十拄杖。因甚向大愚肋下筑拳。師曰鈍置殺人。巖便打。師拂袖而出。至元丙戌巖將示寂。撫師肩曰吾以此擔累汝。師曰終不向者里活埋卻。未幾巖化去。眾遂請師繼席。嘗垂三語以驗來學。曰三乘十二分教拈向一遊蝦蟆口裡。道將一句來。狗子聞哇聲因甚咬破庫堂前露柱。獺徑橋吞卻集云峰是第幾機。答者罕契。一坐三十夏。規範森嚴毫不假借。鐵關樞行腳時嘗叩師。值冬至小參。師舉雲門糊餅因緣。關呈四偈以進。師問你是誰。關曰樞上座。師曰從那裡來。關曰云門。師曰你是顛是狂。關曰和尚眼在甚麼處。師便喝。關亦喝。師揮一拳。關進前迎住曰。打即且置。雲門糊餅意作么生。師奮手掠去關帽。關曰錯。師連揮數拳。關曰拳頭無眼。向後遭人簡點在。師不顧。去關七條踏翻在地攔腰九棒曰教你知我手段。關曰此手段勝似臨濟德山底。師喚直庸鎖關手送庫司。至夜不釋。次日上堂師令侍者謂關曰。今日和尚上堂。對人天眾前勘辨你。關曰。侍者與我傳語和尚。少間人天眾前將古人公眾一一問將來。我當一一答去。須臾鼓響。關伺久而侍者不至。歲饑。師每食必與眾共。一日與客語過夜半。饑不自勝。侍者請取勺粟為飲。師曰不可。常住豈住持人得私。延祐
【現代漢語翻譯】 現代漢語譯本 巖寫信邀請（無隱禪師）住在第一座。一天，無隱問：『臨濟（義玄禪師，唐代禪宗大師）在黃檗（希運禪師，唐代禪宗大師）處三次被打六十棍，為什麼又向大愚（禪師名號）的肋下打了一拳？』無隱回答：『真是遲鈍，白白殺人。』無隱隨即打了（無隱禪師）。（無隱禪師）拂袖而去。至元（元朝年號，1279-1368）丙戌年（1286年），無隱將要圓寂，撫摸著（無隱禪師）的肩膀說：『我把這個擔子託付給你了。』（無隱禪師）說：『我終究不會在這裡活埋了自己。』不久，無隱圓寂。大眾於是請（無隱禪師）繼承住持之位。曾提出三句話來檢驗來學習的人，說：『三乘十二分教（佛教經文的分類）扔到一隻遊動蛤蟆的嘴裡，說出一句來。狗聽到哇哇的叫聲，為什麼咬破庫堂前的露柱？水獺小路上的橋吞掉了集云峰，是第幾等機鋒？』回答的人很少能契合（禪師的意圖）。（無隱禪師）主持寺院三十年，規矩森嚴，毫不馬虎。鐵關樞（僧人法號）行腳時曾拜訪（無隱禪師），正值冬至小參（禪宗的集會）。（無隱禪師）舉了雲門（文偃禪師，雲門宗創始人）糊餅的因緣。鐵關樞呈上四首偈語。無隱問：『你是誰？』鐵關樞說：『樞上座。』無隱問：『從哪裡來？』鐵關樞說：『雲門。』無隱說：『你是瘋了還是狂了？』鐵關樞說：『和尚的眼睛在哪裡？』無隱便喝斥。鐵關樞也喝斥。無隱揮出一拳。鐵關樞上前迎住說：『打且放在一邊，雲門糊餅是什麼意思？』無隱奮力掠去鐵關樞的帽子。鐵關樞說：『錯了。』無隱連續揮出數拳。鐵關樞說：『拳頭沒有眼睛，以後會被人簡擇指摘的。』無隱不顧，將鐵關樞七條（袈裟）踏翻在地，攔腰打了九棒，說：『教你知道我的手段。』鐵關樞說：『這種手段勝過臨濟（義玄禪師）德山（宣鑒禪師，唐代禪宗大師）的手段。』無隱叫直庸鎖住鐵關樞的手，送到庫司（寺院的管理機構）。到晚上也不釋放。第二天上堂，無隱命令侍者對鐵關樞說：『今天和尚上堂，在人天大眾面前勘驗你。』鐵關樞說：『侍者替我傳話給和尚，稍後在人天大眾面前將古人的公案一一問出來，我當一一回答。』不久鼓響了，鐵關樞等了很久而侍者沒有來。年成饑荒，（無隱禪師）每次吃飯必定與大眾一起。一天與客人談話到半夜，飢餓難耐。侍者請求取一勺米煮粥。無隱說：『不可，常住（寺院）的財物豈是住持人可以私自享用的。』延祐（元朝年號，1314-1320）
【English Translation】 English version Yen wrote a letter inviting the master to reside in the first seat. One day, Wu-yin (Zen Master's name) asked: 'Linji (Yixuan, a Zen master of the Tang Dynasty) was beaten sixty times with a staff three times at Huangbo's (Xiyun, a Zen master of the Tang Dynasty) place. Why did he punch Dayu (Zen Master's name) in the ribs?' Wu-yin replied: 'It's truly dull, killing people in vain.' Wu-yin then struck (Yen). (Yen) flung his sleeves and left. In the year Bingxu of the Yuan Dynasty (1286 AD), Wu-yin was about to pass away, stroking (Yen)'s shoulder and saying: 'I entrust this burden to you.' (Yen) said: 'I will never bury myself alive here.' Soon after, Wu-yin passed away. The assembly then invited (Yen) to succeed as abbot. He once posed three sentences to test those who came to learn, saying: 'Throw the Three Vehicles and Twelve Divisions of Teachings (classifications of Buddhist scriptures) into the mouth of a swimming toad, and say a sentence. Why does a dog bite through the exposed pillar in front of the treasury hall when it hears a croaking sound? Which level of Zen skill is it when an otter path bridge swallows Jiyun Peak?' Few who answered could match (the Zen master's intention). (Yen) presided over the monastery for thirty years, with strict rules and no compromise. Tieguan Shu (a monk's Dharma name) once visited (Yen) while traveling, coinciding with the Winter Solstice Small Assembly (a Zen gathering). (Yen) cited the story of Yunmen's (Wenyan, founder of the Yunmen School) pancake. Tieguan Shu presented four verses. Yen asked: 'Who are you?' Tieguan Shu said: 'Monk Shu.' Yen asked: 'Where do you come from?' Tieguan Shu said: 'Yunmen.' Yen said: 'Are you crazy or mad?' Tieguan Shu said: 'Where are the abbot's eyes?' Yen then shouted. Tieguan Shu also shouted. Yen swung a punch. Tieguan Shu stepped forward to meet it, saying: 'Putting the punch aside for now, what is the meaning of Yunmen's pancake?' Yen forcefully snatched away Tieguan Shu's hat. Tieguan Shu said: 'Wrong.' Yen swung several more punches. Tieguan Shu said: 'Fists have no eyes; you will be criticized later.' Yen ignored him, knocked Tieguan Shu's seven robes to the ground, and struck him nine times across the waist, saying: 'I'll teach you to know my methods.' Tieguan Shu said: 'These methods are better than those of Linji (Yixuan) and Deshan (Xuanjian, a Zen master of the Tang Dynasty).' Yen ordered Zhiyong to lock Tieguan Shu's hands and send him to the treasury office (the monastery's administrative body). He was not released even at night. The next day, Yen ascended the hall and ordered the attendant to say to Tieguan Shu: 'Today, the abbot ascends the hall to examine you before the assembly of humans and gods.' Tieguan Shu said: 'Attendant, please convey my words to the abbot. Later, in front of the assembly of humans and gods, ask about the public cases of the ancients one by one, and I will answer them one by one.' Soon the drum sounded, and Tieguan Shu waited for a long time, but the attendant did not come. It was a year of famine, and (Yen) always ate with the assembly. One day, he talked with a guest past midnight and was unbearably hungry. The attendant requested to take a spoonful of rice to cook porridge. Yen said: 'No, how can the abbot privately enjoy the property of the monastery?' Yanyou (Yuan Dynasty era name, 1314-1320 AD)
丙辰行省稟旨迎師主徑山。僧問。過去心不可得。現在心不可得。未來心不可得。此意如何。師曰親不相贈。師早年嘗夢遊凈慈羅漢堂。至東南隅忽見一尊者指楣梁間。有詩曰。一室寥寥絕頂開。數峰如畫碧于苔。等閑翻罷貝多葉。百衲袈裟自剪裁。師初不解。及自仰山遷雙徑。始驗仰山有貝多葉經。徑山有楊岐衣。師之出處已前定之矣。世祖召對說法稱旨。賜號佛鑒禪師。大德中加賜大圓。迨主徑山。仁宗加號慧照大辯。至治壬戌四月十二日手書囑外護。戒飭弟子。說偈訣眾。示寂于不動軒。全身瘞菖蒲田。世壽七十六僧臘五十七。有瀑巖集及語錄若干卷。
袁州慈化鐵山瓊禪師
十八歲出家。首參雪巖于大仰。一日室中舉那吒太子析骨還父析肉還母因緣。有省。述偈曰。一莖草上現瓊樓。識破古今閑話頭。拈起集云峰頂月。人前拋作百華毬。值巖示寂。尋謁東巖。東問。心不是佛智不是道。上座作么生會。師曰抱贓叫屈。東曰。不是心不是佛不是物。是甚麼。師曰眉間迸出遼天鶻。復謁蒙山。山請分座。上堂。冬在月頭賣被買牛。冬在月尾賣牛買被。卓拄杖。者里無尾無頭。中道齊休。行也休休坐也休休。住也休休臥也休休。睡眼豁開五云現瑞。光風齊月無處不周。梅綻枯枝古渡頭。風前時復暗香浮
【現代漢語翻譯】 現代漢語譯本： 丙辰年（元成宗元貞二年，1296年）行省官員稟告聖旨，迎接師主（指佛鑒禪師）前往徑山寺。有僧人問道：『過去心不可得，現在心不可得，未來心不可得，這是什麼意思？』師父（佛鑒禪師）回答說：『親切的事物不互相贈送。』師父早年曾經夢遊凈慈寺羅漢堂，到達東南角時，忽然看見一位尊者指著楣梁之間，那裡有首詩說：『一室寥寥絕頂開，數峰如畫碧于苔。等閑翻罷貝多葉，百衲袈裟自剪裁。』師父起初不理解，等到從仰山遷到雙徑寺，才驗證了仰山有貝多葉經，逕山有楊岐祖師的衣缽。師父的去處早已註定。元世祖召見並聽他說法，非常滿意，賜號『佛鑒禪師』。大德年間（元成宗年號，1297-1307年）加賜『大圓』的稱號。等到主持徑山寺，元仁宗又加號『慧照大辯』。至治三年（元英宗年號，1323年）壬戌年四月十二日，親手書寫囑託外護，告誡弟子，說了偈語告別眾人，在不動軒圓寂。全身埋葬在菖蒲田中。世壽七十六歲，僧臘五十七年。有《瀑巖集》及語錄若干卷。
袁州慈化鐵山瓊禪師
十八歲出家。最初參訪雪巖禪師于大仰山。一天，雪巖禪師在室內舉出那吒（Nata，佛教護法神）太子析骨還父、析肉還母的因緣，禪師因此有所領悟，作偈說：『一莖草上現瓊樓，識破古今閑話頭。拈起集云峰頂月，人前拋作百華毬。』後來雪巖禪師圓寂，禪師又去參訪東巖禪師。東巖禪師問：『心不是佛，智不是道，上座你作何理解？』禪師回答說：『抱贓叫屈。』東巖禪師說：『不是心，不是佛，不是物，那是什麼？』禪師回答說：『眉間迸出遼天鶻。』禪師又去參訪蒙山禪師，蒙山禪師請他分座說法。上堂時說：『冬在月頭賣被買牛，冬在月尾賣牛買被。』說完卓拄杖說：『這裡無尾無頭，中道齊休。行也休休，坐也休休，住也休休，臥也休休。睡眼豁開五云現瑞，光風齊月無處不周。梅綻枯枝古渡頭，風前時復暗香浮。』
【English Translation】 English version: In the year Bingchen (1296), the provincial officials, following the imperial decree, welcomed the master (referring to Chan Master Fojian) to Jingshan Temple. A monk asked: 'The past mind is unattainable, the present mind is unattainable, the future mind is unattainable. What does this mean?' The master (Chan Master Fojian) replied: 'Intimate things are not given to each other.' Earlier in his life, the master had a dream of visiting the Arhat Hall of Jingci Temple. Upon reaching the southeast corner, he suddenly saw a venerable one pointing to the space between the beams, where there was a poem that said: 'A solitary room opens at the summit, several peaks like paintings, greener than moss. Casually turning the leaves of the palm-leaf scriptures, the patchwork kasaya is self-tailored.' The master initially did not understand, but when he moved from Yangshan to Shuangjing Temple, it was verified that Yangshan had palm-leaf scriptures, and Jingshan had the robe of Master Yangqi. The master's destination was predetermined. Emperor Shizu summoned him and listened to his Dharma talk, and was very pleased, bestowing the title 'Chan Master Fojian'. During the Dade era (1297-1307), he was further bestowed the title 'Dayuan'. When he presided over Jingshan Temple, Emperor Renzong added the title 'Huizhao Dabian'. On the twelfth day of the fourth month of the Renxu year (1323), he personally wrote instructions to the external protectors, admonished his disciples, spoke a verse to bid farewell to the assembly, and passed away in the Budong Pavilion. His whole body was buried in a calamus field. He lived to be seventy-six years old, with fifty-seven years as a monk. There are the 'Baoyan Collection' and several volumes of recorded sayings.
Chan Master Qiong of Tieshan Cihua in Yuanzhou
He became a monk at the age of eighteen. He first visited Chan Master Xueyan at Dayang Mountain. One day, Chan Master Xueyan brought up the story of Prince Nata (Nata, a Buddhist guardian deity) dismembering his bones to return them to his father and his flesh to return them to his mother. The Chan Master had an insight because of this, and composed a verse saying: 'A jeweled pavilion appears on a single blade of grass, discerning the idle talk of ancient and modern times. Picking up the moon from the summit of Jiyun Peak, throwing it in front of people as a hundred-flower ball.' Later, when Chan Master Xueyan passed away, the Chan Master went to visit Chan Master Dongyan. Chan Master Dongyan asked: 'The mind is not the Buddha, wisdom is not the Tao, what is your understanding, venerable one?' The Chan Master replied: 'Accusing oneself while holding stolen goods.' Chan Master Dongyan said: 'It is not the mind, not the Buddha, not a thing, what is it?' The Chan Master replied: 'A falcon from Liaotian bursts forth from between the eyebrows.' The Chan Master then visited Chan Master Mengshan, who invited him to share the seat and give a Dharma talk. When ascending the platform, he said: 'In early winter, sell blankets to buy oxen; in late winter, sell oxen to buy blankets.' After speaking, he struck the staff and said: 'Here there is no beginning and no end, the middle way is complete cessation. Walking is cessation, sitting is cessation, dwelling is cessation, lying down is cessation. The sleeping eyes open wide, five-colored clouds appear auspiciously, the light breeze and clear moon pervade everywhere. Plum blossoms bloom on withered branches at the ancient ferry, and a faint fragrance floats in the wind.'
。雖然到此。向上一路萬里崖州。何以見得。靠拄杖。休休。后示寂。塔于觀音閣后。
建昌府能仁天隱牧潛圓至禪師
高安人。姚姓。父兄皆名進士。師志慕空宗。年十九投仰山慧朗禪師芟染。服勤數載。元貞間出世能仁。與高峰同秉欽祖。所著牧潛集有送妙智上人入浙序。其略曰。昔龍安悅公既首眾于洞山。猶以己道為未至。更匿其名潛出。求之於食飲笑談之間。聞素公一言之異。則虛己自降。踽踽為諮詢禮。不以貶名為嫌。卒能于立談之頃獲其終身之所欲。豈獨云庵之道恃以不墜。使素公不賴悅以見於世。世亦不識其為何類人矣。蓋名者道之表也。古之人有其表則求其實以應之。而今之士反以表害實。一居其名則崇高之勢傲然不可復屈。雖內揆其不慊。亦安肯降心以求其所未至耶。噫。此古今所以異。道之所以衰歟。云云。大德三年戊戌示寂于廬山。世壽四十有二。
凈慈倫禪師法嗣
竹屋簡禪師
舉孚上座聖箭因緣。頌曰。青絲雙勒玉驄嘶。淡白春衫綠帶圍。夜半歸來華底月。金鞭敲落亂紅飛。又曰。九重城裡本非遙。射折重重箭倍饒。忽遇三軍圍繞處。分明有路直通霄。舉臨濟訪平田公案。頌曰。目前條路平如砥。何不堂堂掉臂行。撩撥老婆牛性發。赤身挨棒可憐生。
【現代漢語翻譯】 現代漢語譯本：雖然（修行）到了這個地步，向上追尋的路途仍然像萬里崖州一樣遙遠。要如何才能明白這個道理呢？要依靠手中的拄杖。（停頓）休休。（牧潛圓至禪師）之後圓寂，塔建在觀音閣的後面。
建昌府能仁寺天隱牧潛圓至禪師
（牧潛圓至禪師是）高安人，姓姚。他的父親和哥哥都是進士。禪師立志嚮往空宗（佛教），十九歲時投奔仰山慧朗禪師剃度出家。服侍勤勞數年。元貞（元貞年間，1295-1297）年間在能仁寺開法傳道，與高峰禪師一同秉承欽祖的教誨。他所著的《牧潛集》中有一篇《送妙智上人入浙序》，其中大略是這樣說的：『從前龍安悅公（龍安悅禪師）已經在洞山寺領導大眾，還認為自己的道行沒有達到最高境界，於是隱姓埋名悄悄離開，在日常的飲食笑談中尋求真理。聽到素公（素公禪師）一句不同尋常的話，就虛心謙卑地請教，不以降低身份為恥，最終在短暫的交談中獲得了終身所追求的真理。這不僅僅是云庵（云庵禪師）的道統得以傳承的原因，也使得素公（素公禪師）不依靠悅公（龍安悅禪師）而被世人所知，否則世人也不會知道他是什麼樣的人了。』大概名聲是道的表象。古人有了名聲，就追求實際的成就來與之相符，而現在的讀書人反而用名聲來損害實際。一旦佔據了名位，那種崇高傲慢的氣勢就再也無法屈服。即使內心反省覺得不滿足，又怎麼肯降低身份去尋求自己尚未達到的境界呢？唉！這就是古今不同的地方，也是道衰落的原因啊。』等等。大德（大德年間，1297-1307）三年戊戌年（1298）在廬山圓寂，世壽四十二歲。
凈慈倫禪師的法嗣
竹屋簡禪師
（竹屋簡禪師）舉出孚上座（孚上座禪師）聖箭的因緣。頌詞說：『青絲雙重緊勒，玉驄馬嘶鳴，淡白色的春衫，綠色的腰帶環繞。半夜歸來，華麗的屋檐下月光皎潔，金鞭敲打，落英繽紛。』又說：『九重城闕里本來並不遙遠，射斷重重箭矢，箭術更加精妙。忽然遇到三軍重重包圍，分明有道路直通雲霄。』（竹屋簡禪師）舉出臨濟禪師拜訪平田的公案。頌詞說：『眼前的道路平坦如砥，為何不堂堂正正地甩開手臂前行？撩撥得老太婆牛脾氣發作，赤身捱打，真是可憐。』
【English Translation】 English version: Although one has arrived at this point (of cultivation), the path upwards is still as distant as Yazhou (a remote place). How can one understand this principle? By relying on the staff in hand. (Pause) Hush, hush. (Zen Master Muqian Yuanzhi) later passed away, and his pagoda was built behind the Guanyin Pavilion (Avalokitesvara Pavilion).
Zen Master Tianyin Muqian Yuanzhi of Nengren Temple in Jianchang Prefecture
(Zen Master Muqian Yuanzhi) was a native of Gao'an, with the surname Yao. His father and elder brother were both Jinshi (successful candidates in the highest imperial examinations). The Zen Master aspired to the emptiness school (Buddhism), and at the age of nineteen, he joined Zen Master Huilang of Yangshan Temple to be tonsured and ordained. He served diligently for several years. During the Yuanzhen period (1295-1297), he began to propagate the Dharma at Nengren Temple, upholding the teachings of Ancestor Qin together with Zen Master Gaofeng. In his collection 'Muqian Ji', there is a preface titled 'Sending Upādhyāya Miaozhi to Zhejiang', which roughly says: 'In the past, Venerable Yue of Long'an (Zen Master Yue of Long'an), having already led the assembly at Dongshan Temple, still considered his own attainment to be incomplete. Therefore, he concealed his name and secretly left, seeking the truth in everyday eating, drinking, laughing, and talking. Upon hearing a unique word from Venerable Su (Zen Master Su), he humbly sought guidance, not considering it a disgrace to lower himself. Eventually, in a brief conversation, he attained what he had sought throughout his life. This is not only the reason why the lineage of Zen Master Yun'an (Zen Master Yun'an) was able to continue, but also allowed Venerable Su (Zen Master Su) to be known to the world without relying on Venerable Yue (Zen Master Yue of Long'an), otherwise, the world would not have known what kind of person he was.' Generally, fame is the appearance of the Dao. The ancients, having fame, sought actual achievements to match it, while scholars of today use fame to harm reality. Once they occupy a position of fame, their lofty and arrogant demeanor cannot be subdued. Even if they reflect inwardly and feel dissatisfied, how would they be willing to lower themselves to seek what they have not yet attained? Alas! This is the difference between the past and the present, and the reason for the decline of the Dao.' And so on. In the year Wuxu (1298) of the Dade period (1297-1307), he passed away at Mount Lu, at the age of forty-two.
Dharma Successor of Zen Master Lun of Jingci Temple
Zen Master Zhuwu Jian
(Zen Master Zhuwu Jian) cited the cause and condition of Upādhyāya Fu's (Upādhyāya Fu) holy arrow. The verse says: 'Green silk tightly binds, the jade-colored horse neighs, a light white spring robe, a green belt encircles. Returning at midnight, the moon is bright under the ornate eaves, the golden whip strikes, and fallen flowers flutter.' It also says: 'The ninefold city is not far away, shooting through layers of arrows, the archery becomes even more exquisite. Suddenly encountering the heavy encirclement of the three armies, there is clearly a road leading straight to the sky.' (Zen Master Zhuwu Jian) cited the case of Zen Master Linji visiting Ping Tian. The verse says: 'The road before your eyes is as flat as a whetstone, why not stride forward with your arms swinging? Provoking the old woman's stubbornness, being beaten naked is truly pitiful.'
絕象鑒禪師
示眾。舉洞山不安。令沙彌到云居處傳語。乃囑曰。他或問和尚安樂否。汝但道云巖路相次絕也。汝下此語須遠避立。恐他打汝。沙彌領旨去。傳語聲未絕。早被云居打一棒。頌曰。洞山有路透云巖。絕處教通到者難。拄杖頭邊開活眼。方知不隔一毫端。示眾。舉投子和尚問僧。連日好雨且道雨從何處來。僧無對。后閱華嚴經有省。頌曰。陌路遊人競采芳。不知眼底度春光。夜來一陣落花雨。一百十城流水香。
臺州瑞巖方山寶禪師
一日為眾掛牌入室。垂語曰。南泉斬卻貓兒時如何。眾下語皆不契。適有一仆在旁曰老鼠做大。師笑曰。好一轉語。只是不合從你口裡出。有針工丁生者。久依座下冀明本分。一日剔琉璃有省。述偈呈師曰。提起提起。放下放下。者點光明。照天照地。師喜其行業淳素。乃印許之。示無見偈曰。道人得得出山來。盡把胸襟對我開。坦坦平平如鏡面。澄澄湛湛絕纖埃。忽然得個轉身句。衲卷寒云便歸去。萬八千丈華頂峰。一笑裂開鐵面具。家山到后絕思惟。拗析枯藤拄竹扉。糞火埋中訊息好。芋香便是道香時。
永中本禪師
上堂。舉夾山參船子和尚公案。頌曰。笑中棄卻竹林寺。將謂華亭有許多。窮性命于橈下喪。看來成敗自蕭何。
【現代漢語翻譯】 現代漢語譯本： 絕象鑒禪師
開示大眾。 舉洞山（禪師名號）身體不適。讓沙彌到云居（禪師名號）處傳話。於是囑咐說：『他如果問和尚安樂否？你只說云巖（禪師名號）路相次絕也。』 你說了這句話后須遠遠避開站立，恐怕他打你。沙彌領會旨意去了。傳話的聲音還沒結束，早就被云居打了一棒。頌曰：洞山有路透云巖，絕處教通到者難。拄杖頭邊開活眼，方知不隔一毫端。
開示大眾。舉投子（禪師名號）和尚問僧人：『連日好雨，且說這雨從何處來？』 僧人無言以對。後來閱讀《華嚴經》有所領悟。頌曰：陌路遊人競采芳，不知眼底度春光。夜來一陣落花雨，一百十城流水香。
臺州瑞巖方山寶禪師
一日為大眾掛牌入室。開示說：『南泉（禪師名號）斬卻貓兒時如何？』 眾人回答都不契合。恰好有一個僕人在旁邊說：『老鼠做大。』 禪師笑著說：『好一句轉語，只是不該從你口裡說出。』 有個做針線活的丁生，長久依止座下希望明白本分。一日剔琉璃有所領悟，寫了偈頌呈給禪師說：『提起提起，放下放下。者點光明，照天照地。』 禪師喜歡他行業淳樸素真，於是印可了他。示無見偈說：道人得得出山來，盡把胸襟對我開。坦坦平平如鏡面，澄澄湛湛絕纖埃。忽然得個轉身句，衲卷寒云便歸去。萬八千丈華頂峰，一笑裂開鐵面具。家山到后絕思惟，拗析枯藤拄竹扉。糞火埋中訊息好，芋香便是道香時。
永中本禪師
上堂。舉夾山（禪師名號）參船子（禪師名號）和尚公案。頌曰：笑中棄卻竹林寺，將謂華亭有許多。窮性命于橈下喪，看來成敗自蕭何。
【English Translation】 English version: Zen Master Juexiang Jian
Instructing the assembly, he cited Dongshan's (Zen Master's name) discomfort. He sent a novice to Yunju (Zen Master's name) to deliver a message, instructing him, 'If he asks whether the Abbot is well, just say, 'The road to Yunyan (Zen Master's name) is about to end.' After delivering this message, stand far away, lest he strike you.' The novice understood and left. Before the message was finished, Yunju struck him with a staff. A verse says: 'Dongshan has a road through Yunyan, it's difficult to reach the place where the path ends. Open the living eye at the tip of the staff, then you'll know there's not a hair's breadth between them.'
Instructing the assembly, he cited Zen Master Touzi (Zen Master's name) asking a monk, 'It has been raining for days, tell me, where does the rain come from?' The monk was speechless. Later, after reading the Avatamsaka Sutra, he had an insight. A verse says: 'Strangers compete to gather fragrant flowers, unaware of the spring light before their eyes. Last night, a shower of falling flowers, the fragrance of flowing water in one hundred and ten cities.'
Zen Master Fangshan Bao of Ruiyan, Taizhou
One day, he hung a sign for the assembly to enter the room. He said, 'What about when Nanquan (Zen Master's name) cut the cat?' The assembly's answers were not satisfactory. A servant nearby said, 'The rat is getting big.' The Zen Master smiled and said, 'A good turning phrase, but it shouldn't come from your mouth.' A needle worker named Ding Sheng had long relied on the seat, hoping to understand his fundamental nature. One day, while polishing glass, he had an insight and presented a verse to the Zen Master, saying, 'Raise it, raise it, put it down, put it down. This point of light illuminates heaven and earth.' The Zen Master was pleased with his pure and simple conduct and approved him. He showed a verse of no view, saying: 'The Taoist is able to come out of the mountain, and open his heart to me. Flat and smooth like a mirror, clear and pure, free from dust. Suddenly get a turning sentence, pack up the robe and return to the cold clouds. Eighteen thousand feet of Huading Peak, a smile cracks the iron mask. After arriving at the home mountain, stop thinking, break the dry vines and prop up the bamboo door. The news in the buried dung fire is good, the fragrance of taro is the fragrance of Tao.'
Zen Master Yongzhong Ben
Ascending the hall, he cited the case of Jiashan (Zen Master's name) visiting Zen Master Chuanzi (Zen Master's name). A verse says: 'Laughing, he abandoned the Bamboo Grove Temple, thinking there was much in Huating. He lost his life under the oar, it seems success or failure depends on Xiao He.'
無學元禪師法嗣
金陵蔣山月庭忠禪師
舉僧問白雲。舊歲已去新歲到來。如何是不遷義。云曰眉毛在眼上。頌曰。罷釣歸來不繫船。江村月落正堪眠。縱饒一夜風吹去。只在蘆華淺水邊。落葉已隨流水去。春風未放百華開。青山面目依然在。盡日橫陳對落暉。又舉文殊三處度夏。迦葉白椎欲擯文殊。見百千萬億文殊。世尊曰汝擯那個文殊。頌曰。錦衣公子游春慣。白首佳人懊恨多。彼富尚嫌千口少。自貧無柰一身何。舉慈明冬日揭榜示眾。頌曰。畫上畫下。畫短畫長。明明揭露。浩浩商量。何似京師出大黃。
育王珙禪師法嗣
蘇州崑山薦嚴竺元妙道禪師
寧海陳氏子。幼患右目。母𢹂以禱于觀音像。師仰見像之右目有小蛛窠。乃為揭去。目患遂愈。父母以為于佛有緣。俾投杭之六和正嚴得度。嚴令學百法論。師曰一法不學學百法乎。遂謁育王橫川珙禪師。一日聞舉乾屎橛話豁然大悟。即說偈曰。雲門乾屎橛。光明照十方。鄮峰才發足。五日到錢塘。琪驚異。顧謂眾曰。此子再來人也。至元乙丑出主邑之慈源。遷崑山。薦嚴一。𣆶與眾會茶。舉東坡居士訪蔣山泉禪師。山問大儒高姓。士曰姓秤。山曰是甚麼秤。士曰稱天下長老舌頭底秤。泉便喝一喝曰且道者一喝重多少。士無語
【現代漢語翻譯】 現代漢語譯本
無學元禪師的法嗣
金陵蔣山月庭忠禪師
舉例僧人問白雲：『舊年已經過去，新年已經到來，如何是不遷的真義？』白雲禪師回答說：『眉毛就在眼睛上面。』並作頌說：『停止垂釣歸來不再系船，江村月亮西沉正是安眠的好時候。縱然一夜之間被風吹走，也只會在蘆葦花和淺水邊。』落葉已經隨著流水而去，春風還未吹開百花。青山的容顏依舊存在，整日橫陳面對著落日的餘暉。又舉例文殊菩薩在三個地方度過夏天的事情，迦葉尊者想用白椎來驅逐文殊菩薩，卻看見成百上千萬的文殊菩薩。世尊說：『你要驅逐哪個文殊菩薩？』並作頌說：『穿著華麗衣服的公子哥習慣了遊春，白髮老婦人懊惱悔恨的事情很多。那些富人還嫌一千張嘴巴太少，自己貧窮卻又無奈只有一個身體。』舉例慈明禪師在冬日張貼榜文告示眾人。並作頌說：『畫上再畫，畫下再畫，畫短畫長。明明地揭露出來，浩浩蕩蕩地商量。哪裡比得上京師出產的大黃（一種藥材）。』
育王珙禪師的法嗣
蘇州崑山薦嚴竺元妙道禪師
是寧海陳氏的兒子。小時候患有右眼疾病。他的母親帶著他到觀音菩薩像前祈禱。禪師抬頭看見觀音像的右眼上有一個小蜘蛛網，就把它揭去。眼睛的疾病就痊癒了。父母認為他與佛有緣，就讓他到杭州的六和正嚴寺出家。正嚴寺的住持讓他學習《百法論》。禪師說：『一法都不學，還要學百法嗎？』於是去拜見育王橫川珙禪師。有一天，聽到舉『乾屎橛』（gān shǐ jué，禪宗用語，指乾燥的糞便）的話，豁然大悟。隨即說偈語：『雲門（Yúnmén，禪宗祖師）的乾屎橛，光明照耀十方。鄮峰（Mào fēng，山名）才剛出發，五天就到了錢塘（Qiántáng，地名）。』橫川珙禪師感到驚異，回頭對眾人說：『這個孩子是再來人啊。』元朝至元乙丑年（1285年）出任崑山慈源寺的住持，后遷到薦嚴寺。一次，與眾人一起喝茶。舉例蘇東坡居士拜訪蔣山泉禪師的故事。蔣山泉禪師問蘇東坡：『大儒姓什麼？』蘇東坡說：『姓秤。』蔣山泉禪師問：『是什麼秤？』蘇東坡說：『是稱量天下長老舌頭的秤。』泉禪師便大喝一聲說：『且說這一喝有多重？』蘇東坡無言以對。 English version
Successor of Zen Master Wuxue Yuan
Zen Master Yueting Zhong of Jiangshan, Jinling
A monk asked Baiyun: 'The old year has passed and the new year has arrived. What is the meaning of immutability?' Baiyun said, 'The eyebrows are above the eyes.' He also composed a verse: 'Having finished fishing, he returns without mooring the boat; the moon sets over the riverside village, a perfect time for sleep. Even if the wind blows it away overnight, it will only be among the reeds and shallow waters.' Fallen leaves have followed the flowing water, the spring breeze has not yet released the hundred flowers. The face of the green mountain remains unchanged, lying horizontally all day facing the setting sun. He also cited the story of Manjusri (Wénshū, Bodhisattva of wisdom) spending the summer in three places, and Kashyapa (Jiāyè, one of the principal disciples of the Buddha) wanting to expel Manjusri with the white gavel, but seeing hundreds of thousands of Manjusris. The World-Honored One said, 'Which Manjusri do you want to expel?' He also composed a verse: 'The brocade-clad young master is accustomed to spring outings, the white-haired beauty has many regrets. Those who are rich still complain that a thousand mouths are too few, those who are poor have no choice but to bear their own burden.' He cited the example of Zen Master Ciming posting a notice to the public in winter. He also composed a verse: 'Painting on painting, painting below painting, painting short, painting long. Clearly revealed, grandly discussed. How can it compare to the rhubarb (dàhuáng, a medicinal herb) produced in the capital?'
Successor of Zen Master Yuwang Gong
Zen Master Zhu Yuan Miaodao of Jianyan, Kunshan, Suzhou
He was a son of the Chen family of Ninghai. As a child, he suffered from a disease in his right eye. His mother took him to pray before a statue of Guanyin (Guānyīn, Bodhisattva of compassion). The Zen master looked up and saw a small spider web on the right eye of the statue, and he removed it. The eye disease was cured. His parents believed that he had an affinity with the Buddha, so they sent him to Liuhe Zhengyan Temple in Hangzhou to become a monk. The abbot of Zhengyan Temple ordered him to study the Hundred Dharmas Treatise. The Zen master said, 'I don't study one dharma, yet you want me to study a hundred dharmas?' So he went to visit Zen Master Yuwang Hengchuan Gong. One day, upon hearing the story of the 'dried dung stick' (gān shǐ jué, a term in Zen Buddhism referring to dried excrement), he suddenly attained enlightenment. He immediately spoke a verse: 'Yunmen's (Yúnmén, a Zen ancestor) dried dung stick, its light shines in all directions. Just starting from Mount Mao (Mào fēng, name of a mountain), in five days I arrived at Qiantang (Qiántáng, place name).' Hengchuan Gong was amazed and turned to the crowd and said, 'This child is a reborn person.' In the year Yichou of the Zhiyuan era of the Yuan Dynasty (1285 AD), he became the abbot of Ciyuan Temple in Kunshan, and later moved to Jianyan Temple. Once, while having tea with the crowd, he cited the story of Layman Su Dongpo visiting Zen Master Jiangshan Quan. Zen Master Jiangshan Quan asked Su Dongpo, 'What is the great scholar's surname?' Su Dongpo said, 'My surname is Scale.' Zen Master Jiangshan Quan asked, 'What kind of scale?' Su Dongpo said, 'It is the scale that weighs the tongues of all the elders in the world.' Zen Master Quan then shouted loudly and said, 'Tell me, how much does this shout weigh?' Su Dongpo was speechless.
【English Translation】 Successor of Zen Master Wuxue Yuan
Zen Master Yueting Zhong of Jiangshan, Jinling
A monk asked Baiyun: 'The old year has passed and the new year has arrived. What is the meaning of immutability?' Baiyun said, 'The eyebrows are above the eyes.' He also composed a verse: 'Having finished fishing, he returns without mooring the boat; the moon sets over the riverside village, a perfect time for sleep. Even if the wind blows it away overnight, it will only be among the reeds and shallow waters.' Fallen leaves have followed the flowing water, the spring breeze has not yet released the hundred flowers. The face of the green mountain remains unchanged, lying horizontally all day facing the setting sun. He also cited the story of Manjusri (Bodhisattva of wisdom) spending the summer in three places, and Kashyapa (one of the principal disciples of the Buddha) wanting to expel Manjusri with the white gavel, but seeing hundreds of thousands of Manjusris. The World-Honored One said, 'Which Manjusri do you want to expel?' He also composed a verse: 'The brocade-clad young master is accustomed to spring outings, the white-haired beauty has many regrets. Those who are rich still complain that a thousand mouths are too few, those who are poor have no choice but to bear their own burden.' He cited the example of Zen Master Ciming posting a notice to the public in winter. He also composed a verse: 'Painting on painting, painting below painting, painting short, painting long. Clearly revealed, grandly discussed. How can it compare to the rhubarb (a medicinal herb) produced in the capital?'
Successor of Zen Master Yuwang Gong
Zen Master Zhu Yuan Miaodao of Jianyan, Kunshan, Suzhou
He was a son of the Chen family of Ninghai. As a child, he suffered from a disease in his right eye. His mother took him to pray before a statue of Guanyin (Bodhisattva of compassion). The Zen master looked up and saw a small spider web on the right eye of the statue, and he removed it. The eye disease was cured. His parents believed that he had an affinity with the Buddha, so they sent him to Liuhe Zhengyan Temple in Hangzhou to become a monk. The abbot of Zhengyan Temple ordered him to study the Hundred Dharmas Treatise. The Zen master said, 'I don't study one dharma, yet you want me to study a hundred dharmas?' So he went to visit Zen Master Yuwang Hengchuan Gong. One day, upon hearing the story of the 'dried dung stick' (a term in Zen Buddhism referring to dried excrement), he suddenly attained enlightenment. He immediately spoke a verse: 'Yunmen's (a Zen ancestor) dried dung stick, its light shines in all directions. Just starting from Mount Mao (name of a mountain), in five days I arrived at Qiantang (place name).' Hengchuan Gong was amazed and turned to the crowd and said, 'This child is a reborn person.' In the year Yichou of the Zhiyuan era of the Yuan Dynasty (1285 AD), he became the abbot of Ciyuan Temple in Kunshan, and later moved to Jianyan Temple. Once, while having tea with the crowd, he cited the story of Layman Su Dongpo visiting Zen Master Jiangshan Quan. Zen Master Jiangshan Quan asked Su Dongpo, 'What is the great scholar's surname?' Su Dongpo said, 'My surname is Scale.' Zen Master Jiangshan Quan asked, 'What kind of scale?' Su Dongpo said, 'It is the scale that weighs the tongues of all the elders in the world.' Zen Master Quan then shouted loudly and said, 'Tell me, how much does this shout weigh?' Su Dongpo was speechless.
。師命眾代語。時別源源遽起剪燭。了堂一咳嗽一聲。師笑曰。源藏主剪燭。一侍者咳嗽。一僧請師自代。師曰洎不過此。又一𣆶新古帆上方丈。請益趙州無字話。師厲聲曰夜深下去。古帆歸堂惡發曰。不與我說便休。何用見瞋。或以告師。師曰他向後自悟去在。古帆聞之當下廓然。仁宗詔升黃巖鴻福。賜號定慧圓明。延祐丙辰凈慈靈隱兩剎爭欲致之。俱不就。年逾七十。懷紫籜之幽絕。乃往終焉。
金陵保寧古林清茂禪師
年十三為大僧。聆老宿舉高庵和尚勵僧語。不覺洟淚交下。乃知有出生死超聖凡一著子。淬志參訪遍歷門庭。橫川居育王。師往叩。錘拂之。子始知觸凈。出世吳之開元。遷鄱陽永福。後主金陵保寧。上堂。僧問。毛吞巨海芥納須彌。是衲僧分上事不是衲僧分上事。師曰拈卻門前大案山。曰鯨吞海水盡露出珊瑚枝。師曰金剛腦後鐵蒺藜。曰。只如教中道我得無諍三昧人中最為第一。如何是無諍三昧。師曰放你三十棒。僧曰。仁義盡從貧處斷。世情偏向有錢家。師曰知恩者少負恩者多。問記得昔日舉上座到。瑯玡問近離甚處舉。曰兩浙。玡曰船來陸來。舉曰船來。玡曰船在甚處。舉曰埠下。意旨如何。師曰開口見膽。曰瑯玡云不涉程途一句作么生道。如何是不涉程途底句。師曰前不構村
【現代漢語翻譯】 現代漢語譯本：老師讓眾僧輪流說法。當時別源藏主急忙剪燭。了堂禪師咳嗽了一聲。老師笑著說：『源藏主在剪燭。』一位侍者咳嗽。一位僧人請老師親自說法。老師說：『我也不過如此。』又一位名叫古帆的新到僧人來到方丈室，請教趙州無字話。老師厲聲說：『夜深了，下去吧！』古帆回到禪堂，生氣地說：『不跟我說就算了，何必發怒？』有人把這件事告訴了老師。老師說：『他以後會自己領悟的。』古帆聽了這話，當下豁然開悟。仁宗（1022年-1063年）下詔讓他升任黃巖鴻福寺住持，賜號定慧圓明。延祐丙辰年（1316年），凈慈寺和靈隱寺兩座寺廟都爭著要請他去住持，他都沒有答應。年過七十，喜愛紫竹林的幽靜，於是前往那裡終老。
金陵保寧古林清茂禪師
十三歲時成為僧人。聽到老僧講述高庵和尚勉勵僧人的話，不禁流下眼淚。於是知道有出生死、超越聖凡的方法。立志參訪，走遍各地寺院。橫川禪師在育王寺，清茂禪師前去請教，橫川禪師用拂塵擊打他。清茂禪師這才知道觸及了清凈。後來到吳地開元寺出世，遷往鄱陽永福寺。後主請他住持金陵保寧寺。上堂說法時，有僧人問：『毛孔吞沒大海，芥子容納須彌山，這是衲僧（指僧人）本分事，還是不是衲僧本分事？』老師說：『把門前的大案山拿掉。』僧人說：『鯨魚吞盡海水，露出珊瑚枝。』老師說：『金剛腦後有鐵蒺藜。』僧人說：『正如經中說，我得無諍三昧，在人中最為第一。什麼是無諍三昧？』老師說：『放你三十棒。』僧人說：『仁義都從貧困處斷絕，世情偏向有錢人家。』老師說：『知恩的人少，負恩的人多。』僧人問：『記得以前舉上座到瑯玡山，瑯玡問他最近從哪裡來？舉上座說：兩浙。瑯玡說：是坐船來還是走路來？舉上座說：坐船來。瑯玡說：船在哪裡？舉上座說：在碼頭下。』這其中的意思是什麼？老師說：『開口見膽。』僧人說：『瑯玡說不涉程途一句怎麼說？如何是不涉程途的句子？』老師說：『前不構村。』
【English Translation】 English version: The master instructed the monks to take turns giving sermons. At that time, the head of the treasury, Bie Yuan, hurriedly trimmed the candles. Zen Master Liao Tang coughed once. The master smiled and said, 'The head of the treasury, Yuan, is trimming the candles.' An attendant coughed. A monk asked the master to give the sermon himself. The master said, 'I am no more than this.' Another newly arrived monk named Gu Fan came to the abbot's room to ask about the Zhao Zhou's wordless saying. The master sternly said, 'It is late at night, go down!' Gu Fan returned to the meditation hall, angrily saying, 'If you don't want to tell me, then so be it, why get angry?' Someone told the master about this. The master said, 'He will realize it himself later.' Upon hearing this, Gu Fan suddenly had a complete awakening. Emperor Renzong (1022-1063 AD) issued an edict to promote him to abbot of Hongfu Temple in Huangyan, bestowing upon him the title of Dinghui Yuanming. In the year Bingchen of the Yanyou era (1316 AD), both Jingci Temple and Lingyin Temple vied to invite him to be the abbot, but he declined both offers. Past the age of seventy, he loved the secluded beauty of the purple bamboo forest, so he went there to spend his final years.
Zen Master Qingmao of Gulin Baoning Temple in Jinling
At the age of thirteen, he became a monk. Upon hearing an old monk recount the words of encouragement to monks by Zen Master Gaoan, he couldn't help but shed tears. He then realized that there was a way to escape birth and death and transcend the sacred and the mundane. He resolved to visit and study at various monasteries. When Zen Master Hengchuan was at Yuwang Temple, Zen Master Qingmao went to inquire, and Zen Master Hengchuan struck him with a whisk. Only then did Zen Master Qingmao realize that he had touched upon purity. Later, he emerged into the world at Kaiyuan Temple in Wu, and then moved to Yongfu Temple in Poyang. The Later Lord invited him to be the abbot of Baoning Temple in Jinling. During a Dharma talk, a monk asked, 'A hair swallowing the vast ocean, a mustard seed containing Mount Sumeru, is this the business of a衲僧 (nà sēng, a term for a monk), or is it not the business of a 衲僧?' The master said, 'Remove the large desk mountain in front of the door.' The monk said, 'The whale swallows all the seawater, revealing coral branches.' The master said, 'Behind the vajra's brain is an iron蒺藜 (jí lí, caltrop).' The monk said, 'Just as the sutra says, I have attained the 無諍三昧 (wú zhēng sān mèi, Samadhi of Non-Contention), and I am the foremost among people. What is the 無諍三昧?' The master said, 'Give you thirty blows.' The monk said, 'Kindness and righteousness are cut off in poverty, worldly affections lean towards the wealthy.' The master said, 'Few are grateful, many are ungrateful.' The monk asked, 'I remember that once, Upadhyaya Ju went to Langye Mountain, and Langye asked him where he had come from recently. Upadhyaya Ju said, 'Liangzhe.' Langye said, 'Did you come by boat or by land?' Upadhyaya Ju said, 'By boat.' Langye said, 'Where is the boat?' Upadhyaya Ju said, 'At the dock.' What is the meaning of this?' The master said, 'Speaking frankly.' The monk said, 'Langye said, how do you say the phrase 'not involving a journey'? What is the phrase that does not involve a journey?' The master said, 'The front does not build a village.'
后不迭店。曰只如舉上座以坐具摵云。杜撰長老如麻似粟。又作么生。師曰焦磚打著連底凍。曰後來瑯玡問侍者此是什麼人。者曰舉上座。瑯玡遂親下旦過問曰。莫是舉師叔么。莫怪適來相觸忤。作么生是觸忤處。師曰爛泥里有刺。曰舉喝云。長老何年到汾陽。我在浙中早聞你名。見解如此何得名喧宇宙。瑯玡遂作禮曰某甲罪過。那裡是他罪過處。師曰若不登樓望焉知滄海深。曰後來大慧禪師道。二大老相見如日月麗天龍象蹴踏。未審還端的也無。師曰土上加泥又一重。曰瑯玡后遇慈明和尚舉此話。明曰舉見處才能自了。而汝負墮如何為人。為復肯伊不肯伊。師曰一點水墨兩處成龍。曰。可謂龍得水時添意氣。虎逢山勢長威獰。師曰無人處斫額望汝。僧禮拜。問如何是佛。師曰釘釘膠黏。曰如何是祖師西來意。師曰蟻子不食鐵。曰如何是偏中正。師曰苔封古殿。曰如何是正中偏。師曰草滿法堂。曰如何是偏中至。師曰日上月下。曰如何是兼中到。師曰截水停輪。曰如何是正中來。師曰獼猴帶席帽。曰。五位君臣蒙指示。夜明簾外事如何。師曰。趁曉不歸家。黃昏候日出。上堂。若說佛法供養大眾。未免鬚眉墮落。若說世法供養大眾。入地獄如箭射。去此二途畢竟說個什麼。三寸舌頭無用處。一雙空手不成拳。小參。舉
僧問靈云如何是佛法大意。靈曰臨鴆砧井底種林檎。僧曰學人不會。靈曰今年桃李貴。一顆值千金。大慧和尚曰。者個公案從古至今無人拈出。山僧不惜口業更為諸人注破。臨鴆砧。臨鴆砧。井底種林檎。今年桃李貴。一顆值千金。師曰。大眾。靈云答者僧話。且道與臨濟在黃檗問佛法的的大意。三度吃六十拄杖。是同是別。若道是同。法無同相。若道是別。佛法豈有兩般。常愛大慧和尚道。我者里說蚌蛤子禪。開著口便見心肝五臟。只者便是。雖然也是大都城裡撮馬糞漢。小參。古人道九旬禁足魚遊網。三月安居鳥入籠。生殺盡時蠶作繭。如何透得者三重。卓拄杖。將成九仞之山。不進一簣之土。開元入寺小參。舉雪峰和尚問德山。從上諸聖以何法示人。山曰我宗無語句。亦無一法為人。後有僧問雪峰。和尚見德山得個甚麼便休去。峰曰我當時空手去空手歸。五祖和尚拈曰。如今說向透未過者。有兩人從東京來。問伊近離何處。卻曰蘇州。便問蘇州事如何。伊曰一切尋常。雖然。謾山僧不過。何故。只為語音不同。畢竟如何。蘇州菱邵伯蕅。師曰。從門入者不是家珍。自己流來還同瓦礫。老東山依模脫墼。殊不知二大老正是食飽傷心。雖然。既是東京來。因甚卻說蘇州話。上堂。舉洞山冬夜吃果子次。問泰首座曰。
【現代漢語翻譯】 現代漢語譯本 有僧人問靈云禪師，什麼是佛法（Buddha Dharma）的大意？靈云禪師回答說：『臨近鴆毒的砧板旁，在井底種植林檎。』僧人說：『弟子不明白。』靈云禪師說：『今年桃李昂貴，一顆價值千金。』 大慧禪師評論說：『這個公案（公案，指禪宗的機鋒問答）從古至今無人揭示。老衲不惜口業，為諸位徹底點破。臨近鴆毒的砧板旁，臨近鴆毒的砧板旁，在井底種植林檎。今年桃李昂貴，一顆價值千金。』 師父說：『各位，靈云禪師回答那位僧人的話，且說這與臨濟禪師在黃檗禪師處問佛法的大意，三次被打六十棍，是相同還是不同？如果說是相同，佛法沒有相同的相狀；如果說是不同，佛法難道有兩種？我常常喜歡大慧禪師說：我這裡說蚌蛤子禪（蚌蛤子禪，指膚淺的禪），張開口就能看見心肝五臟。這就是了。雖然如此，也只是在大都城裡撿馬糞的人。』 小參（小參，指禪宗寺院中住持對僧眾的開示）。古人說：『九旬禁足，魚兒游入網中；三月安居，鳥兒飛入籠中；生殺之念盡時，蠶兒自作繭縛。』如何才能透脫這三重束縛？』（師父）拄著禪杖說：『將要堆成九仞高的山，卻不肯再進一步填上一筐土。』 開元寺住持入寺小參。舉雪峰禪師問德山禪師：『歷代諸佛以何種法來開示世人？』德山禪師說：『我宗門沒有語句，也沒有一法可以示人。』後來有僧人問雪峰禪師：『和尚您見德山禪師，得到了什麼就離開了？』雪峰禪師說：『我當時空手而去，空手而歸。』 五祖法演禪師評論說：『如今說那些通透與未通透的人，有兩個人從東京來，問他們最近從哪裡離開，卻說是蘇州。便問蘇州的事情如何，他們說一切如常。』雖然如此，也瞞不過老衲。為什麼？只因爲語音不同。究竟如何？蘇州的菱角，邵伯的藕。 師父說：『從門進入的不是家珍，自己流淌出來的還如同瓦礫。老東山禪師依樣畫葫蘆。殊不知二位老禪師正是吃飽了撐的。』雖然如此，既然是從東京來，為什麼卻說蘇州話？ 上堂。舉洞山禪師在冬夜吃果子的時候，問泰首座說：
【English Translation】 English version A monk asked Lingyun, 'What is the main idea of the Buddha Dharma (Buddha Dharma)?' Lingyun said, 'Near the chopping board of poison, planting Chinese apples at the bottom of a well.' The monk said, 'This student does not understand.' Lingyun said, 'This year, peaches and plums are expensive; one is worth a thousand gold pieces.' Great Wisdom (Dahui) Zen Master commented, 'This Koan (Koan, refers to the Zen Buddhist question-and-answer) has not been revealed by anyone from ancient times to the present. This old monk does not hesitate to commit verbal karma to thoroughly break it down for everyone. Near the chopping board of poison, near the chopping board of poison, planting Chinese apples at the bottom of a well. This year, peaches and plums are expensive; one is worth a thousand gold pieces.' The Master said, 'Everyone, Lingyun answered that monk's words. Let's say this is the same as or different from Linji asking Huangbo about the main idea of the Buddha Dharma and being beaten sixty times three times? If you say it is the same, the Dharma has no identical appearance; if you say it is different, how can the Buddha Dharma have two kinds? I often like what Great Wisdom Zen Master said: 'I speak of clam Zen (clam Zen, refers to superficial Zen) here; opening your mouth, you can see the heart, liver, and five internal organs.' That's it. Even so, it's just like picking up horse manure in the capital city.' Small assembly (Small assembly, refers to the abbot's instruction to the monks in a Zen monastery). The ancients said, 'For ninety days of restricted movement, fish swim into the net; for three months of peaceful dwelling, birds fly into the cage; when the thoughts of killing are exhausted, silkworms make cocoons to bind themselves.' How can one break through these three layers of bondage?' (The Master) said, leaning on his staff, 'About to build a mountain nine-仞 high, but unwilling to add even one basket of soil.' The abbot of Kaiyuan Temple entered the temple for a small assembly. He cited Zen Master Xuefeng asking Zen Master Deshan, 'What Dharma did all the Buddhas of the past use to enlighten people?' Zen Master Deshan said, 'My sect has no words, nor is there a single Dharma to show people.' Later, a monk asked Zen Master Xuefeng, 'What did you get when you saw Zen Master Deshan that made you leave?' Zen Master Xuefeng said, 'I went empty-handed and returned empty-handed at that time.' Zen Master Wuzu Fayan commented, 'Now, speaking of those who are thorough and those who are not, there are two people who came from Tokyo. When asked where they had recently left, they said Suzhou. Then they asked how things were in Suzhou, and they said everything was as usual.' Even so, they can't fool this old monk. Why? Just because the accent is different. What exactly is it? The water caltrop of Suzhou, the lotus root of Shaobo. The Master said, 'What enters through the door is not a family treasure; what flows out of oneself is like rubble. Old Zen Master Dongshan copied the model. Little do they know that the two old Zen masters are just full and have nothing to do.' Even so, since they came from Tokyo, why do they speak the Suzhou dialect? Ascending the hall. Citing Zen Master Dongshan eating fruit on a winter night, he asked Chief Seat Tai:
有一物上拄天。下拄地。黑似漆。常在動用中。動用中收不得。過在什麼處。泰曰過在動用中。山遂喚侍者掇退果桌。師曰者個說話在。今諸方每至冬夜。未嘗不拈出注解一上。然于正文未曾道著一句。有底道洞山只見錐頭利不見鑿頭方。抑屈人作么。有底道泰首座不得果子吃。要且盡大地人皆不得吃。成人者少敗人者多。殊不知洞山有偏正回互不犯底手腳。直饒泰首座道不在動用中。也不得他果子吃在。良久。水流黃葉來何處。牛帶寒鴉過別村。除夕小參。今夜年盡月盡日盡。世事悠悠何時是盡。明朝年新月新日新。千變萬化又見重新。所以道窮則變變則通。垂鉤四海只釣獰龍。三千威儀八萬細行。諸人固是不知。若得聲和響順各守祖父田園。知道飯是米做。免向瞎驢邊滅卻吾宗。卓拄杖。從前汗馬無人識。只要重論蓋代功。永福入寺小參。紅塵鬧市十字街頭。百草頭邊孤峰頂上。若作佛法商量。入地獄如箭射。直得萬機休罷。千聖不𢹂。聲前非聲色后非色。簡點將來正是髑髏前妄想。借使打破髑髏。揭卻腦蓋踢倒須彌踏翻大海。腳跟下推勘得出。也是落七落八。通方上士出格高人除非自作生涯終不守他窠窟。現前大眾冀善參詳。山僧二千里水陸間關來此聚頭。不為別事。冬至重建寢堂小參。豁開戶牖重新舊日規模
【現代漢語翻譯】 現代漢語譯本 有一個東西，向上支撐著天，向下支撐著地，黑得像漆一樣，經常在動用之中，但在動用之中卻無法把握。問題出在哪裡呢？泰禪師說：『問題出在動用之中。』洞山禪師於是叫侍者把果桌撤走。洞山禪師說：『這個說話還在。』現在各方禪師每到冬夜，沒有不拿出來註解一番的，然而對於正文卻未曾說出一句。有人說洞山禪師只看見錐子的尖利，卻沒看見鑿子的方正，這是冤枉人啊。有人說泰首座沒有果子吃，而且是全天下的人都吃不到。成就的人少，敗壞的人多。殊不知洞山禪師有偏正回互、互不侵犯的手段。即使泰首座說不在動用之中，也一樣得不到果子吃。』良久，禪師說：『流水帶著黃葉從哪裡來？牛帶著寒鴉經過別的村莊。』 除夕小參。今夜年終、月終、日終，世事悠悠，何時才是盡頭？明朝年新、月新、日新，千變萬化又見重新。所以說，窮則變，變則通。垂釣四海，只釣獰龍。三千威儀，八萬細行。諸位固然是不知。如果能夠聲和響順，各自守護祖父的田園，知道飯是米做的，免得在瞎驢旁邊滅卻吾宗。』卓拄杖。『從前汗馬功勞無人知，只要重新評論蓋世功勞。』 永福入寺小參。紅塵鬧市、十字街頭、百草頭邊、孤峰頂上。如果當作佛法來商量，入地獄就像箭一樣快。要達到萬機休止，千聖不來。聲前不是聲，色后不是色。仔細檢查，正是髑髏（骷髏頭）前的妄想。即使打破髑髏，揭開腦蓋，踢倒須彌山（佛教中的須彌山），踏翻大海，腳跟下能夠推勘得出，也是落七落八。通方上士、出格高人，除非自己開創生涯，終究不守他的窠窟。現前大眾希望好好參詳。山僧我二千里水陸奔波來到這裡聚頭，不是爲了別的事。 冬至重建寢堂小參。豁然打開門窗，重新恢復舊日的規模。
【English Translation】 English version There is a thing that props up the sky above and supports the earth below. It is as black as lacquer and is constantly in motion. Yet, it cannot be grasped in its activity. Where does the problem lie?' Zen Master Tai said, 'The problem lies in the activity.' Dongshan (Zen Master Dongshan) then asked the attendant to remove the fruit table. Dongshan said, 'This saying is still present.' Now, every winter night, Zen masters from all directions invariably bring it up for commentary, yet they have never uttered a single word about the main text. Some say that Dongshan only saw the sharpness of the awl's tip but not the squareness of the chisel's head, which is to wrong him. Some say that Chief Seat Tai did not get to eat the fruit, and moreover, everyone in the world cannot eat it. There are few who succeed, and many who fail. Little do they know that Dongshan has the means of partiality and correctness, mutual interaction without violation. Even if Chief Seat Tai said it was not in activity, he still would not get to eat the fruit.' After a long while, the Zen master said, 'Where does the flowing water bring the yellow leaves from? The ox leads the crows past another village.' New Year's Eve Small Gathering. Tonight, the year ends, the month ends, the day ends. When will the affairs of the world ever end? Tomorrow, the year is new, the month is new, the day is new. A myriad of changes and transformations are seen anew. Therefore, it is said that when exhausted, there is change; when there is change, there is passage. Casting a line in the four seas, only to fish for fierce dragons. The three thousand dignified manners and eighty thousand subtle practices. You all certainly do not know. If one can achieve harmony in sound and resonance, each guarding the ancestral fields, knowing that rice is made from rice, one can avoid extinguishing our sect beside a blind donkey.' Striking the staff. 'Former meritorious deeds in battle are unrecognized; only a re-evaluation of world-shaking achievements is desired.' Yongfu Entering the Temple for a Small Gathering. In the bustling marketplace of the red dust, at the crossroads, at the edge of a hundred grasses, on the peak of a solitary mountain. If one discusses it as the Buddha-dharma, entering hell is as swift as an arrow. One must reach the cessation of all activities, where a thousand sages do not accompany. Before sound is not sound, after form is not form. Upon careful examination, it is precisely the delusion before the skull (dokuro). Even if one breaks the skull, uncovers the brain, kicks down Mount Sumeru (Mount Sumeru in Buddhism), and overturns the great sea, and can investigate and determine it under one's feet, it is still falling short. A transcendent scholar of all directions, an extraordinary person, unless they create their own livelihood, will ultimately not guard his nest. The present assembly, I hope you will carefully contemplate. This mountain monk has traveled two thousand miles by land and water to gather here, not for any other matter. Winter Solstice Rebuilding the Sleeping Hall Small Gathering. Open the doors and windows wide, restoring the old appearance.
。當軒者誰。坐斷聖凡途轍。碧眼胡僧罔措。釋迦彌勒猶是他奴。燈籠露柱掀眉。文殊普賢權作走使。描不成畫不就。撲落非他物。華簇簇錦簇簇。縱橫不是塵逴得便去。山河並大地踏著便瞋。全露法王身。自古自今說玄說妙。緇素不分者如稻麻。竹葦就理就事變通。逸格者能有幾人。伶俐漢沒窠臼。知是般事便休。且道知底是甚麼事。寒來暑往陰極陽生。庭前玉樹華開早。也勝東山水上行。卓拄杖喝一喝。上堂。舉育王夜參曰。少室無門戶如何便得通。夜深寧耐立聽我話西東。師召大眾。也有權也有實。也有照也有用。只是不得恁么會。珍重。除夕小參。一年三百六十日。今夜方始到頭。是汝諸人于自己分上事。亦須知有到頭時節。若未得到頭直須向前抉擇。豈不見大隨和尚參七十餘員善知識。具大眼目者只有一二。且如何是具大眼目者。五祖老人海上參尋數十員尊宿。洎至浮山圓鑒會中直是開口不得。後到白雲咬破一個鐵酸餡方得百味具足。遂雲華發雞冠媚早秋。誰人解染紫絲頭。有時風動頻相倚。似向階前斗不休。喝一喝。修心未到無心地。萬種千般逐水流。保寧入院小參。當軒大坐百匝千重。一句全提該天括地。佛眼覷不見。海口難宣。今古不同途。凡聖罔測。直得麒麟現瑞鳳凰來儀。山色呈祥人煙雜沓。其
【現代漢語翻譯】 現代漢語譯本 『當軒者誰』（坐在廳堂中央的人是誰）。截斷聖凡之路。碧眼胡僧（指達摩）也感到不知所措。釋迦（Śākyamuni，佛教創始人）彌勒（Maitreya，未來佛）也只是他的奴僕。燈籠和露柱都揚起眉毛。文殊（Mañjuśrī，智慧菩薩）普賢（Samantabhadra，行愿菩薩）也只能權且作為跑腿的使喚。描繪不成，畫也不像。撲落下來也不是其他什麼東西。花簇簇，錦簇簇。縱橫馳騁不是塵埃所能追趕得上的，得機便走。山河大地，一腳踏上去便生嗔怒。完全顯露出法王之身。自古至今，說玄說妙，出家在家不分的人多如稻麻。能像竹葦一樣就事論事，隨機應變的，又能有幾人呢？聰明的漢子沒有固定的模式。知道是這件事便罷休。且說知道的到底是什麼事？寒來暑往，陰極陽生。庭前的玉樹開花早，也勝過東山水上之行。卓拄杖，喝一聲。上堂。舉育王夜參說：『少室山沒有門戶，如何才能通過？夜深了，耐心聽我說些東西南北的事。』師父召集大眾。也有權，也有實。也有照，也有用。只是不能這樣理解。珍重。除夕小參。一年三百六十日，今夜才算到了頭。你們各位對於自己分內的事，也應該知道有到頭的時候。如果還沒有到頭，就必須向前決斷抉擇。豈不見大隨和尚參訪了七十多位善知識，真正具有大眼目的只有一兩個。那麼，什麼是具有大眼目的呢？五祖老人海上參訪了幾十位尊宿，到了浮山圓鑒的法會中，簡直是開不了口。後來到了白雲那裡，咬破了一個鐵酸餡，才覺得百味俱足。於是說：『華髮雞冠媚早秋，誰人解染紫絲頭。有時風動頻相倚，似向階前斗不休。』喝一聲。修心未到無心地，萬種千般逐水流。保寧入院小參。當軒大坐，百匝千重。一句全提，該天括地。佛眼也看不見，海口也難以宣說。今古不同路，凡聖也難以測度。以至於麒麟現瑞，鳳凰來儀，山色呈祥，人煙雜沓。
【English Translation】 English version 『Who is sitting in the hall?』 Cutting off the path between the sacred and the mundane. The blue-eyed barbarian monk (referring to Bodhidharma) is at a loss. Śākyamuni (the founder of Buddhism) and Maitreya (the future Buddha) are merely his servants. The lantern and the pillar both raise their eyebrows. Mañjuśrī (the Bodhisattva of Wisdom) and Samantabhadra (the Bodhisattva of Practice and Vows) can only be used as errand runners. It cannot be depicted, nor can it be painted. When it falls, it is nothing else. Flowers in clusters, brocade in clusters. Galloping horizontally and vertically cannot be caught up by dust, seize the opportunity and leave. The mountains and rivers and the great earth, one step on it and anger arises. Fully revealing the body of the Dharma King. From ancient times to the present, those who talk about the mysterious and the wonderful, monks and laypeople indistinguishable, are as numerous as rice and hemp. How many can be like bamboo and reeds, dealing with things as they are, adapting to circumstances? Clever men have no fixed patterns. Knowing this matter is enough. But what is it that is known? Cold comes and heat goes, yin reaches its extreme and yang is born. The jade tree in front of the court blooms early, even better than traveling on the water of Dongshan. Strike the staff, shout a sound. Ascend the hall. Quoting Yüwang's night meditation, saying: 『Shaoshi Mountain has no gate, how can one pass through? Late at night, patiently listen to me talk about things east, west, north, and south.』 The master summons the assembly. There is expediency, and there is reality. There is illumination, and there is function. It's just that you can't understand it like this. Take care. New Year's Eve small meditation. Three hundred and sixty days a year, tonight is the end. You all, regarding your own affairs, should also know that there is a time to end. If it has not yet come to an end, you must make a decisive choice forward. How can you not see that Great Sui Monk visited more than seventy good teachers, and only one or two truly had great eyes. So, what is it to have great eyes? The old man of the Fifth Patriarch visited dozens of venerable monks at sea, and when he arrived at the Dharma assembly of Yuánjiàn of Fúshān, he simply could not open his mouth. Later, when he arrived at Báiyún, he bit through an iron sour filling and felt that all flavors were complete. So he said: 『White hair and cockscomb flatter the early autumn, who can dye the purple silk head. Sometimes the wind moves and leans against each other frequently, as if fighting endlessly in front of the steps.』 Shout a sound. Cultivating the mind has not reached the state of no-mind, ten thousand kinds and thousands of sorts follow the flowing water. Baoning's entry into the monastery for a small meditation. Sitting in the hall, hundreds of times, thousands of layers. A single sentence is fully raised, encompassing heaven and earth. The Buddha's eye cannot see it, and the sea mouth is difficult to declare. Ancient and modern are not the same path, and the mundane and the sacred are difficult to measure. To the point where the Qilin appears auspiciously, the Phoenix comes with ceremony, the mountain colors present auspiciousness, and the human smoke is mixed.
柰梁寶公蹉過達磨。雖曰觀音大士傳佛心印。畢竟不識者個訊息。是汝諸人還猛省么。卓拄杖。若不同床睡。焉知被底穿。小參。舉死心和尚示眾曰。行腳高人解開缽囊。卸卻包笠。去卻藥忌。一人所在也須到。半人所在也須到。無人所在也須親到。師曰。者般說話如黑石蜜中邊皆甜。雖然。不因夜來雁。爭見海門秋。除夕小參。今宵歲盡何曾盡。明日年來實不來。三十六旬如轉轂。幾番潮去又潮回。機輪轉處掣電猶迷。大用現前誰當辨的。廓情塵于未兆。忘至理于言詮。人人鼻孔撩天。個個安家樂業。文殊普賢起佛見法見。貶向二鐵圍山。燈籠露柱突出金剛眼睛。呵呵大笑。麻三斤乾屎橛。諸人若作佛法商量。入地獄如箭射。到者裡言思道斷心行處滅。一種平懷泯然自盡。正與么時如何。東風昨夜消殘雪。枯樹枝頭又著華。結制小參。明日結夏來臨。只管悠悠過日。及乎打鼓升堂。直是思量不出。諸人簇簇上來。未免將南作北。七佛以前初無者個訊息。七佛以後雖有者個訊息。終是不能圓悟如來無上菩提。不能證入圓覺伽藍。身心安居平等性智。以致諸人九十日內惟務口體不務修持。背覺合塵虛延歲月。五祖和尚曰。達磨大師信腳來。信口道。後代兒孫翻成計較。計較得成天清地寧。雲門扇子𨁝跳上三十三天。筑著
【現代漢語翻譯】 現代漢語譯本： 柰梁寶公錯過了達摩（Bodhidharma）。雖然說觀音大士（Avalokiteśvara）傳授佛心印，但畢竟不認識這個訊息。你們這些人還猛然醒悟嗎？拄著枴杖說：如果不同床睡覺，怎麼知道被子哪裡破了？ 小參時，舉死心和尚開示大眾說：『行腳高人解開缽囊，卸下斗笠，去掉藥忌。一人所在也要到，半人所在也要到，無人所在也要親自到。』 我說：這種說話像黑石蜜一樣，邊邊角角都是甜的。雖然如此，不是因為昨夜的雁叫，怎麼能見到海門（地名）的秋色呢？ 除夕小參時說：今晚歲末，哪裡有什麼盡頭？明天新年，其實並沒有什麼到來。三十六旬就像車輪轉動，幾次潮水退去又漲回來。機輪轉動之處，即使閃電也難以辨識。大用現前，誰能辨別清楚？在未有徵兆時就廓清情塵，在言語詮釋之外忘卻至理。人人都鼻孔朝天，個個都安家樂業。文殊（Mañjuśrī）普賢（Samantabhadra）如果生起佛見法見，就把他們貶到二鐵圍山。燈籠露柱突出金剛眼睛，呵呵大笑。麻三斤，乾屎橛。你們如果作佛法商量，下地獄就像箭一樣快。到了這裡，言語思慮斷絕，心行之處滅盡，一種平和的心懷泯然自盡。正在這個時候怎麼樣？東風昨夜消融了殘雪，枯樹枝頭又開了花。 結制小參時說：明天結夏安居就要來臨，只是悠悠忽忽地過日子。等到打鼓升堂時，真是思量不出什麼。你們簇擁上來，免不了將南作北。七佛（Vipaśyī, Sikhī, Viśvabhū, Krakucchanda, Koṇāgamana, Kāśyapa, and Śākyamuni）以前最初沒有這個訊息，七佛以後雖然有這個訊息，終究不能圓滿領悟如來無上菩提，不能證入圓覺伽藍（perfect enlightenment monastery），身心安居於平等性智。以至於你們九十天內只顧口腹之慾，不務修行，背離覺悟，合於塵俗，虛度歲月。五祖和尚說：達摩大師信腳而來，信口而道，後代兒孫反而成了計較，計較得成了天清地寧。雲門（Yunmen Wenyan）的扇子𨁝跳上三十三天，筑著...
【English Translation】 English version: Naliang Baogong missed Bodhidharma. Although it is said that Avalokiteśvara transmitted the Buddha's mind seal, he ultimately did not recognize this message. Are you all still keenly aware? He struck his staff and said: 'If you don't sleep in the same bed, how can you know where the quilt is torn?' During a small Dharma assembly, he cited Master Sixin's instruction to the assembly: 'A traveling monk unties his alms bowl bag, takes off his bamboo hat, and removes his medicinal restrictions. He must go where one person is, he must go where half a person is, and he must personally go where no one is.' I say: 'This kind of talk is like black rock candy, sweet on all sides. However, if it weren't for the geese calling last night, how could we see the autumn scenery of Haimen (place name)?' During the New Year's Eve small Dharma assembly, he said: 'Tonight, at the end of the year, where is there an end? Tomorrow, the new year, nothing actually arrives. Thirty-six decades are like a turning wheel, several times the tide ebbs and flows again. Where the machine turns, even lightning is difficult to discern. When the great function manifests, who can clearly distinguish it? Clear away emotional dust before it arises, and forget the ultimate truth beyond verbal explanation. Everyone's nostrils point to the sky, and everyone lives in peace and prospers. If Mañjuśrī and Samantabhadra give rise to Buddha-views and Dharma-views, they should be banished to the two Iron Ring Mountains. The lantern post protrudes with diamond eyes, laughing loudly. Three pounds of flax, a dry dung stick. If you engage in Buddhist discussions, you will fall into hell like an arrow. When you arrive here, words and thoughts are cut off, and the place where the mind acts is extinguished, a kind of peaceful heart disappears completely. What is it like at this very moment? The east wind melted the remaining snow last night, and the withered branches have blossomed again.' During the summer retreat small Dharma assembly, he said: 'Tomorrow, the summer retreat will begin, and we will just pass the days leisurely. When the drum is beaten and we ascend the hall, we really can't think of anything. You all crowd up, inevitably mistaking south for north. Before the Seven Buddhas (Vipaśyī, Sikhī, Viśvabhū, Krakucchanda, Koṇāgamana, Kāśyapa, and Śākyamuni), there was initially no such message. Although there is this message after the Seven Buddhas, ultimately one cannot fully realize the unsurpassed Bodhi of the Tathagata, and one cannot enter the perfect enlightenment monastery, with body and mind dwelling in the wisdom of equality. As a result, you only care about your physical desires for ninety days, without practicing cultivation, turning away from enlightenment, conforming to the dust, and wasting your years. The Fifth Patriarch said: 'Master Bodhidharma came on foot and spoke spontaneously, but later generations turned it into calculation, calculating to achieve a clear sky and peaceful earth. Yunmen (Yunmen Wenyan)'s fan jumps up to the thirty-third heaven, hitting...'
帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。楚雞不是丹山鳳。愛向梧桐樹上鳴。師嘗垂示。向上更有事在。露出獅子爪牙。其間別有商量。未免當門按劍。只者靈鋒阿誰敢擬。辭鋒峻拔手眼卓越。應庵而後師殆第一人矣。嘗續宗門統要。后示寂于保寧。
越州天衣斷江覺恩禪師
形儀修瘠清操剛立。族慈溪顧氏。幼依雲門廣孝祝髮。從明之延慶聞法師習四教儀。七日通之。聞驚訝嘆異。往參育王橫川室中。機契掌內記。德業日彰。一時賢士大夫皆樂與之遊。出世蘇之天平。后遷開元及明之保福越之天衣。一日室中眾侍立次。忽扶杖而言曰。老僧嵌空倚杖藜。分明畫出須菩提。顧左右曰會么。良久擲下拄杖。倚蒲團而逝。(月江印禪師題師肖像。八十禪翁。四海眼空。面帶匡廬古色。身同卓筆奇峰。聞其提唱。浮佛應為點首。觀其出處。大梅夫豈同風。雁過長空影沉寒水。繼乃祖烹金爐鞴之綱宗。秋天之月霜夜之鐘。吾將見此庵之道光明盛大。綿亙于無窮者也)
凈慈鞏禪師法嗣
杭州靈隱東嶼德海禪師
臺州臨海陳氏子。年十四從蜀僧安石出家。參石林鞏于承天。林問如何是汝自己。師擬議。林便推出。師即懷疑。一日入室次。林問盡大地是金剛正體何處著上座。師擬對。林便打。從此
【現代漢語翻譯】 現代漢語譯本： 帝釋（Devanam Indra，佛教中的天神）的鼻孔。用棍子敲打東海的鯉魚，形容雨下得像盆倒水一樣大。楚地的雞不是丹山的鳳凰，卻喜歡在梧桐樹上鳴叫。禪師曾經開示說，向上還有更重要的事。露出獅子的爪牙，其中另有商量的餘地，但免不了當門按劍的緊張。這靈鋒有誰敢比擬？辭鋒犀利，手眼卓越，應庵（應庵曇華禪師）之後，禪師大概是第一人。曾經續寫《宗門統要》，後來在保寧寺圓寂。
越州天衣斷江覺恩禪師
形貌清瘦，品行剛正。是慈溪顧氏的後代。年幼時在雲門廣孝寺剃度出家，跟隨明之延慶寺的聞法師學習《四教儀》，七天就通曉了。聞法師驚訝讚歎。前往育王寺橫川禪師處參禪，機緣相合，被橫川禪師記在心上。德行和事業日益顯著，一時的賢士大夫都樂於與他交往。出任蘇之天平寺住持，後來遷往開元寺和明之保福寺，以及越州的天衣寺。一天，在方丈室內，眾僧侍立在旁，禪師忽然拄著枴杖說：『老僧我空空蕩蕩地拄著藜杖，分明畫出了須菩提（Subhuti，佛陀的十大弟子之一）。』顧視左右問道：『會了嗎？』過了很久，擲下拄杖，靠著蒲團圓寂。（月江印禪師題寫禪師的肖像：八十歲的禪翁，四海之內眼界空闊。面容帶著廬山的古樸色彩，身形如同卓筆的奇峰。聽他的提倡，浮佛也應點頭贊同。看他的出處，大梅禪師也未必與他同風。雁過長空，影子沉入寒水。繼承了乃祖烹金爐鞴的綱宗。秋天的月亮，霜夜的鐘聲。我將看到此庵的道光明盛大，綿延于無窮。）
凈慈鞏禪師的法嗣
杭州靈隱東嶼德海禪師
是臺州臨海陳氏的兒子。十四歲時跟隨蜀僧安石出家。在承天寺參拜石林鞏禪師。石林禪師問：『什麼是你自己的本來面目？』禪師猶豫不決。石林禪師便將他推出。禪師因此心生疑惑。一天，進入方丈室時，石林禪師問：『整個大地都是金剛正體，在哪裡安放上座？』禪師想要回答，石林禪師便打了他。從此...
【English Translation】 English version: The nostril of Sakra (Devanam Indra, a deity in Buddhism). Striking a carp in the East Sea with a stick, describing the rain as heavy as if pouring from a basin. The chicken of Chu is not a phoenix from Danshan, yet it loves to crow on the parasol tree. The master once instructed, 'There is something more important beyond this.' Revealing the claws and teeth of a lion, there is room for further discussion, but the tension of drawing a sword at the door is unavoidable. Who dares to match this spiritual sharpness? His eloquence is sharp and his insight is outstanding. After Ying'an (Ying'an Tanhua Chan Master), the master is probably the foremost. He once continued the 'Essentials of the Zen School,' and later passed away at Baoning Temple.
Zen Master Duanjiang Jue'en of Tianyi Temple in Yuezhou
His appearance was thin and his conduct was upright and firm. He was from the Gu family of Cixi. In his youth, he was tonsured at Yunmen Guangxiao Temple. He studied the 'Four Teachings' with Dharma Master Wen of Yanqing Temple in Mingzhi, mastering it in seven days. Dharma Master Wen was surprised and praised him. He went to Zen Master Hengchuan of Yuwang Temple to study Zen, and his understanding was in harmony with Hengchuan, who kept him in mind. His virtue and career became increasingly prominent, and the virtuous scholars and officials of the time were happy to associate with him. He became the abbot of Tianping Temple in Su, and later moved to Kaiyuan Temple and Baofu Temple in Mingzhi, as well as Tianyi Temple in Yuezhou. One day, in the abbot's room, the monks were standing by, and the Zen master suddenly leaned on his staff and said, 'This old monk leans on his藜杖 (lízhàng, a staff made of藜, a kind of plant) in emptiness, clearly depicting Subhuti (Subhuti, one of the ten great disciples of the Buddha).' He looked around and asked, 'Do you understand?' After a long time, he threw down his staff and passed away leaning on his蒲團 (pútuán, a meditation cushion). (Zen Master Yuejiang Yin wrote a portrait of the Zen master: An eighty-year-old Zen monk, with a vast and empty view of the world. His face carries the ancient color of Mount Lu, and his figure is like a towering peak. Listening to his teachings, even floating Buddhas should nod in agreement. Looking at his origins, Zen Master Damei may not share the same style. Geese fly across the sky, their shadows sinking into the cold water. He inherited the principles of his ancestor's smelting furnace. The autumn moon, the bell of a frosty night. I will see the light of this temple's path shining brightly and extending into infinity.)
Dharma heir of Zen Master Gong of Jingci Temple
Zen Master Dongyu Dehai of Lingyin Temple in Hangzhou
He was the son of the Chen family of Linhai in Taizhou. At the age of fourteen, he became a monk following the Shu monk Anshi. He visited Zen Master Shilin Gong at Chengtian Temple. Zen Master Shilin asked, 'What is your own original face?' The Zen master hesitated. Zen Master Shilin pushed him out. The Zen master became doubtful. One day, when entering the abbot's room, Zen Master Shilin asked, 'The entire earth is the Vajra (diamond) body, where do you place the high seat?' The Zen master wanted to answer, but Zen Master Shilin struck him. From then on...
徹證。林遷凈慈命居侍司。一日室中舉國師三喚侍者話。師曰不是失卻貓兒。定是失卻狗子。林曰是孤負是不孤負。師曰瞞人自瞞。林以竹篦擊之曰亢吾宗者海子也。至元二十七年出世天臺寒巖。大德乙巳遷姑蘇寒山。至大己酉再遷崑山東禪。辛亥敕賜金襕法衣。皇慶二年復遷中竺。延祐二年詔主凈慈。至山門曰。清凈慈門一湖秋水。入得入不得。虎咬大蟲。蛇吞鱉鼻。眾盈萬指。室中垂語曰。手握利刃劍因甚胡猻子不死。嚙破鐵酸餡因甚路上有饑人。波期去帽蔗咬甜頭。魚以水為命因甚死在水中。眾答皆不契。泰定二年復遷靈隱。四年丁卯九月示微疾。召弟子付囑訖跏趺而化。世壽七十二僧臘五十七。賜號明宗慧忍禪師。有六會語錄。塔于育王后山之麓。
嘉興府天寧竺雲景曇禪師
浦江嚴氏子。久依石林。后住婺之治平蘇之北禪禾之天寧。上堂。金烏東上玉兔西沉。伶俐衲子東討西尋。忽然撞破虛空。曠劫只在如今。卓拄杖下座。僧問。三賢未達十聖難知。如何是此宗。師曰無孔笛氈拍板。
蘇州虎丘東州壽永禪師
送僧偈曰。動靜何曾涉蓋纏。何須更透未生前。故園千里今歸去。陸有徵途水有船。舉約齋居士張镃入道話。頌曰。一棒鐘聲到耳根。三千剎海一時昏。賊從赤肉團邊去。明
日依然不離門。
徑山度禪師法嗣
杭州徑山虎巖凈伏禪師
淮安人。至元間嘗召見。有偈進上。其略曰。過去諸如來。安住秘密藏。現在十方佛。成道轉法輪。未來諸世尊。一切眾生是。由妄想執著。結煩惱蓋纏。迷成六道身。枉受三塗苦。惟念過現佛。不敬未來尊。與佛結冤仇。或烹宰殺害。不了眾生相。全是法性身。昔有常不輕。禮拜於一切。言我不輕汝。汝等當作佛。若能念自他。同是未來佛。現世增福壽。生生生佛國。上覽畢大悅。問從上帝皇有戒殺者否。師曰。昔宋仁宗一日語群臣曰。朕夜來饑甚。思欲燒羊。因慮後來遂為常例。寧耐一時之饑。不忍啟無窮之殺。群臣皆呼萬歲。上嘉納。即受帝師戒。
明州天童竺西坦禪師
僧參。師問從何方來。曰金鵝。師曰金鵝山高多少。僧曰不見頂。師呵斥之。一日昇座舉世尊拈華公案。其僧言下有省。(月江印禪師題師像贊。河目海口。錦心繡腸。汪汪吞大湖之器量。煌煌粲太白之光芒。怒罵時海涵春育。慈悲處烈日秋霜。舉玄沙未徹語。如真凈驗寂音黃金百鍊之色。拈洞山三頓棒。類慈明發積翠丹沙九轉之香。橫機莫莫有陣堂堂。夫是之謂中峰五世大樹之蔭涼者也)
徑山愚禪師法嗣
越州定水寶葉源禪師
【現代漢語翻譯】 現代漢語譯本： 日依然不離門。
徑山度禪師法嗣
杭州徑山虎巖凈伏禪師
淮安人。至元（1264-1294）間嘗召見。有偈進上。其略曰。過去諸如來（Tathagata，如來）：安住秘密藏。現在十方佛：成道轉法輪。未來諸世尊：一切眾生是。由妄想執著：結煩惱蓋纏。迷成六道身：枉受三塗苦。惟念過現佛：不敬未來尊。與佛結冤仇：或烹宰殺害。不了眾生相：全是法性身。昔有常不輕（Sadāparibhūta，常不輕菩薩）：禮拜於一切。言我不輕汝：汝等當作佛。若能念自他：同是未來佛。現世增福壽：生生生佛國。上覽畢大悅。問從上帝皇有戒殺者否。師曰。昔宋仁宗一日語群臣曰。朕夜來饑甚。思欲燒羊。因慮後來遂為常例。寧耐一時之饑。不忍啟無窮之殺。群臣皆呼萬歲。上嘉納。即受帝師戒。
明州天童竺西坦禪師
僧參。師問從何方來。曰金鵝。師曰金鵝山高多少。僧曰不見頂。師呵斥之。一日昇座舉世尊拈華公案。其僧言下有省。(月江印禪師題師像贊。河目海口。錦心繡腸。汪汪吞大湖之器量。煌煌粲太白之光芒。怒罵時海涵春育。慈悲處烈日秋霜。舉玄沙未徹語。如真凈驗寂音黃金百鍊之色。拈洞山三頓棒。類慈明發積翠丹沙九轉之香。橫機莫莫有陣堂堂。夫是之謂中峰五世大樹之蔭涼者也)
徑山愚禪師法嗣
越州定水寶葉源禪師
【English Translation】 English version: The sun still doesn't leave the door.
Successor of Chan Master Du of Jing Mountain
Chan Master Jingfu of Tiger Cliff, Jing Mountain, Hangzhou
A native of Huai'an. He was once summoned during the Zhiyuan period (1264-1294). He presented a verse, which briefly stated: 'Past Tathagatas (如來): Abide in the secret treasury. Present Buddhas of the ten directions: Accomplish the Way and turn the Dharma wheel. Future World Honored Ones: Are all living beings. Due to delusional thoughts and attachments: Knots of afflictions cover and entangle. Confused, they become bodies in the six realms: Vainly enduring the suffering of the three evil paths. Only mindful of past and present Buddhas: Disrespecting future Honored Ones. Forming enmity with the Buddhas: Or cooking, slaughtering, and harming. Not understanding the appearance of living beings: Entirely the body of Dharma-nature. In the past, there was Sadāparibhūta (常不輕菩薩): Bowing to all. Saying, 'I do not slight you: You all will become Buddhas.' If one can be mindful of self and others: They are all future Buddhas. In this life, increasing blessings and longevity: Life after life, born in the Buddha-land.' The emperor was greatly pleased after reading it. He asked if any emperors had abstained from killing. The Master said, 'In the past, Emperor Renzong of the Song Dynasty once said to his ministers, 'I was very hungry last night and thought of roasting a sheep. But I worried that it would become a common practice in the future. I would rather endure a moment of hunger than initiate endless killing.' The ministers all shouted 'Long live the Emperor!' The emperor approved and received the precepts from the Imperial Teacher.
Chan Master Zhuxi Tan of Tiantong Monastery, Mingzhou
A monk came for an audience. The Master asked, 'Where do you come from?' The monk replied, 'Golden Goose.' The Master said, 'How high is Golden Goose Mountain?' The monk said, 'I cannot see the top.' The Master scolded him. One day, he ascended the seat and cited the case of the World Honored One picking up a flower. The monk had an awakening upon hearing it. (Inscription on the Master's portrait by Chan Master Yuejiang Yin: 'River eyes and sea mouth, brocade heart and embroidered intestines. Vastly swallowing the capacity of a great lake, brilliantly shining with the light of Venus. When angrily scolding, he embraces and nurtures like spring. In compassion, he is like the scorching sun and autumn frost. Citing Xuansha's unpenetrated words, like the true purity verifying the sound of silence, the color of gold refined a hundred times. Picking up Dongshan's three blows, like Ciming emitting the fragrance of azurite cinnabar refined nine times. The horizontal machine is silent, the battle array is majestic. This is what is meant by the shade of the great tree of the fifth generation of Zhongfeng.')
Successor of Chan Master Yu of Jing Mountain
Chan Master Baoye Yuan of Dingshui, Yuezhou
舉世尊五通仙人因緣。頌曰。那一通。你問我。口是禍門。招因帶果。慚愧慈悲大法王。丙丁離壬不屬火。上堂。舉張拙秀才參石霜。霜問秀才高姓。曰弟子姓張名拙。霜曰。者里覓巧了不可得。拙自何來。拙言下大悟。頌曰。進前峭壁三千丈。退後懸崖十萬重。珍重大唐張拙老。鐵錘無縫舞春風。
蘇州虎丘閑極云禪師
久依虛堂。于徑山居第一座。一日寶葉源請益虛堂。德山末後句若謂之有。德山焉得不會。若謂之無。巖頭又道德山未會。乞和尚慈悲指示。堂曰我不會汝去問首座。源詣師。值師遊山歸索水濯足。源亟進水復委身為師摩捋。因仰面舉前話叩之。師乃掇水澆潑曰有甚麼末後句。源不契。覆上見堂。堂曰首座如何向汝道。源舉似前話。堂曰那那我向你道他會得。源於是釋然領旨。舉興化和尚與唐莊宗酬價因緣。頌曰。君王寶自難酬價。興化何曾敢借看。天地既無私蓋載。至今留得鎮中原。舉陸亙大夫問南泉。弟子家中一片石。也曾坐也曾臥。擬鐫作佛得么。泉曰得。大夫曰莫不得么。泉曰不得。頌曰。坐臥曾經幾度春。半封苔蘚半籠云。無棱無縫難提掇。空把肝腸說向人。
徑山月禪師法嗣
南叟茂禪師
舉巖頭和尚于鄂渚湖邊作渡子。兩岸各掛一板。有人過渡打板
【現代漢語翻譯】 現代漢語譯本 講述世尊五通仙人的因緣。頌詞說：『那一通，你問我，口是禍患之門，招致因果。慚愧啊，慈悲大法王，丙丁離壬不屬於火。』 上堂時，舉了張拙秀才參拜石霜的例子。石霜問秀才的姓氏，秀才說：『弟子姓張名拙。』石霜說：『這裡尋找巧妙是絕對不可能的。』問張拙從哪裡來，張拙當即大悟。頌詞說：『前進是峭壁三千丈，後退是懸崖十萬重。珍重啊，大唐（618-907）的張拙老，鐵錘無縫地舞動春風。』 蘇州虎丘閑極云禪師 長久依止虛堂，在徑山擔任第一座。一天，寶葉源向虛堂請教：『德山末後句如果說是『有』，德山怎麼會不明白？如果說是『無』，巖頭又說德山未明白。懇請和尚慈悲指示。』虛堂說：『我不會，你去問首座。』寶葉源去拜訪閑極云禪師，正趕上禪師遊山歸來，要水洗腳。寶葉源趕緊遞上水，又親自為禪師按摩。於是仰面舉起之前的話請教。禪師於是潑水說：『有什麼末後句？』寶葉源不領會。又去拜見虛堂。虛堂說：『首座怎麼跟你說的？』寶葉源如實說了之前的話。虛堂說：『那我就向你說明他會了。』寶葉源於是釋然領悟。舉興化和尚與唐莊宗酬價的因緣。頌詞說：『君王的寶物自然難以酬價，興化怎麼敢借來看？天地既然沒有私心覆蓋承載，至今還留下鎮守中原。』舉陸亙大夫問南泉：『弟子家中有一片石頭，也曾坐也曾臥，想把它雕刻成佛可以嗎？』南泉說：『可以。』大夫問：『莫非不可以嗎？』南泉說：『不可以。』頌詞說：『坐臥曾經幾度春，一半覆蓋著苔蘚一半籠罩著云。沒有棱角沒有縫隙難以提拿，空把肝腸向人訴說。』 徑山月禪師法嗣 南叟茂禪師 舉巖頭和尚在鄂渚湖邊做擺渡人。兩岸各掛一塊木板，有人要渡河就敲打木板。
【English Translation】 English version Relating the Karma of the World Honored One and the Five-Penetration Immortal. The verse says: 'That one penetration, you ask me, the mouth is the gate of misfortune, inviting cause and bearing fruit. Ashamed, the compassionate great Dharma King, Bing Ding leaving Ren does not belong to fire.' Ascending the hall, he cited the example of Scholar Zhang Zhuo visiting Shishuang. Shishuang asked the scholar's surname, and the scholar said, 'This disciple's surname is Zhang, and my name is Zhuo.' Shishuang said, 'Seeking cleverness here is absolutely impossible.' He asked where Zhang Zhuo came from, and Zhang Zhuo had a great realization. The verse says: 'Advancing is a cliff three thousand feet high, retreating is a precipice ten thousand layers deep. Cherish the old Zhang Zhuo of the Great Tang Dynasty (618-907), the iron hammer dances the spring breeze seamlessly.' Zen Master Xianji Yun of Tiger Hill, Suzhou He long relied on Xutang, serving as the first seat at Jingshan. One day, Bao Ye Yuan asked Xutang for instruction: 'If the last phrase of Deshan is said to be 'existent,' how could Deshan not understand? If it is said to be 'non-existent,' then Yantou says Deshan did not understand. I implore the Abbot to compassionately instruct me.' Xutang said, 'I do not understand; go ask the First Seat.' Bao Ye Yuan visited Zen Master Xianji Yun, just as the Zen Master was returning from a mountain tour, asking for water to wash his feet. Bao Ye Yuan quickly offered water and personally massaged the Zen Master. Then, looking up, he raised the previous question. The Zen Master then splashed water, saying, 'What last phrase is there?' Bao Ye Yuan did not comprehend. He went to see Xutang again. Xutang said, 'How did the First Seat speak to you?' Bao Ye Yuan recounted the previous conversation. Xutang said, 'Then I will explain to you that he understood.' Bao Ye Yuan then realized with relief. He cited the karma of Zen Master Xinghua and Emperor Zhuangzong of Tang in settling the price. The verse says: 'The treasure of the monarch is naturally difficult to price, how dare Xinghua borrow it to look at? Since heaven and earth have no selfish covering and bearing, it still remains to guard the Central Plains.' He cited the story of Minister Lu Geng asking Nanquan: 'There is a piece of stone in this disciple's home, on which I have sat and slept. Can I carve it into a Buddha?' Nanquan said, 'You can.' The minister asked, 'Is it not possible?' Nanquan said, 'It is not possible.' The verse says: 'Sitting and sleeping have passed several springs, half covered with moss and half shrouded in clouds. Without edges or seams, it is difficult to pick up, in vain I pour out my heart to people.' Dharma Successor of Zen Master Yue of Jingshan Zen Master Nan Sou Mao He cited the story of Zen Master Yantou working as a ferryman on the shore of Lake Ezhou. Each bank hung a board, and anyone who wanted to cross the river would strike the board.
一下。巖問誰或曰要過那邊。巖便舞棹迎之。一日有婆子抱一孩兒來。乃曰呈橈舞棹即不問。且道婆手中兒甚處得來。巖便打。婆曰。婆生七子。六個不遇知音。只者一個也不消得。便拋向水中。頌曰。鄂渚渡邊窮鬼子。全機錯在扣舷時。何如別下一轉語。救取婆婆第七兒。舉夾山參船子和尚話。頌曰。無相無瑕便倒戈。只因輕信智頭陀。若還不到華亭上。鐵鑄船橈柰汝何。舉龐居士賣捷籬。下橋吃撲。靈照見亦去爺邊倒。士曰作甚麼。女曰見爺倒地某甲相扶。士曰賴是無人見。頌曰。孝順藏忤逆。人前丑莫遮。今生親骨肉。宿世惡冤家。
育王彌禪師法嗣
明州育王東生德明禪師
甬東劉氏子。年十六依仗錫月潭澄公祝髮受具戒。首謁希叟曇于雪竇。復參頑極彌。彌舉文殊是七佛之師。因甚出女子定不得。罔明因甚出得。師曰。春色無高下。華枝自短長。彌器之命掌藏鑰。出世育王。錫號佛日普光。師頌船子覆舟公案曰。清世悠悠據要津。一橈活計童千鈞。朱涇路上行人少。滄海難同方寸深。后示寂。瘞洞云塔。壽八十四臘六十七。翰林學士袁桷撰銘。
徑山及禪師法嗣
杭州靈隱空叟忻悟禪師
蘇之吳縣鈕氏子。九歲入郡城龍興寺依白雲間祝髮。至正戊戌參愚庵于凈慈。庵
【現代漢語翻譯】 現代漢語譯本： 巖問某人：『誰說要過河？』巖便搖著船槳去迎接他。一天，有個老婦抱著一個孩子來，說：『搖船劃槳暫且不問，且說我婆婆手中的孩子是從哪裡來的？』巖便打她。老婦說：『我生了七個孩子，六個沒遇到知音，就這一個也不值得要。』便把他拋向水中。頌曰：鄂渚渡邊的窮鬼子，完全錯在敲船舷的時候。不如另外說一句，救取婆婆的第七個兒子。舉夾山參拜船子和尚的話。頌曰：無相無瑕便倒戈，只因輕信智頭陀（指船子和尚）。如果不到華亭（地名）上，鐵鑄的船槳又能把你怎麼樣？舉龐居士賣籬笆，下橋摔倒。靈照看見也跑到父親身邊倒下。龐居士說：『做什麼？』女兒說：『看見父親倒地我來扶。』龐居士說：『幸好沒人看見。』頌曰：孝順藏著忤逆，人前醜事莫遮掩。今生親骨肉，宿世惡冤家。
育王彌禪師的法嗣
明州育王東生德明禪師
是甬東劉氏的兒子。十六歲時依仗錫月潭澄公剃度受具足戒。先拜訪希叟曇于雪竇寺，又參拜頑極彌禪師。頑極彌禪師舉文殊菩薩是七佛之師的例子，問：『為什麼文殊菩薩出女子定不得？罔明為什麼出得？』禪師回答說：『春色無高下，華枝自短長。』頑極彌禪師讓他掌管藏鑰。後來在育王寺開法，被賜號佛日普光。禪師作頌船子和尚覆舟公案說：『清世悠悠據要津，一橈活計童千鈞。朱涇路上行人少，滄海難同方寸深。』後來圓寂，埋葬在洞云塔。享年八十四歲，僧臘六十七年。翰林學士袁桷撰寫銘文。
徑山及禪師的法嗣
杭州靈隱空叟忻悟禪師
是蘇州吳縣鈕氏的兒子。九歲時入郡城龍興寺依白雲間剃度。至正戊戌年（1358年）參拜愚庵于凈慈寺。
【English Translation】 English version: Yan asked someone, 'Who said they wanted to cross the river?' Yan then rowed his boat to meet him. One day, an old woman came holding a child and said, 'Rowing and paddling are not the question. Tell me, where did the child in my hands come from?' Yan then hit her. The old woman said, 'I gave birth to seven children, six of whom did not meet a kindred spirit. This one is also not worth keeping.' Then she threw him into the water. A verse says: The poor devil by the shore of Ezhou, completely erred when knocking on the side of the boat. Why not say something else to save the old woman's seventh son? Citing the words of Jiashan visiting the monk Chuanzi. A verse says: Without form or flaw, he turned against himself, only because he lightly trusted the wise ascetic (referring to monk Chuanzi). If you don't reach Huating (place name), what can the iron-cast oar do to you? Citing Layman Pang selling bamboo fences, falling down the bridge. Lingzhao saw this and also fell down beside her father. Pang said, 'What are you doing?' The daughter said, 'Seeing father fall, I came to help.' Pang said, 'Luckily no one saw.' A verse says: Filial piety hides disobedience, don't cover up ugly things in front of people. Flesh and blood in this life, enemies from past lives.
Successor of Zen Master Yuwang Mi
Zen Master Dongsheng Deming of Yuwang Temple in Mingzhou
He was the son of the Liu family of Yongdong. At the age of sixteen, he was tonsured and received the complete precepts under the guidance of Cheng Gong of Xiyue Tan. He first visited Xisou Tan at Xuedou Temple, and then visited Zen Master Wanji Mi. Zen Master Wanji Mi cited the example of Manjusri Bodhisattva being the teacher of the Seven Buddhas, asking: 'Why can't Manjusri Bodhisattva emerge from the samadhi of a woman? Why can Wangming emerge?' The Zen master replied: 'The spring colors have no high or low, the flower branches are naturally short or long.' Zen Master Wanji Mi appointed him to manage the key to the treasury. Later, he opened the Dharma at Yuwang Temple and was given the title Buddha Sun Universal Light. The Zen master composed a verse on the case of Monk Chuanzi overturning the boat, saying: 'In a peaceful world, leisurely occupying the vital pass, one oar's livelihood is equal to a thousand jun. Few travelers on the Zhujing Road, the vast sea cannot be compared to the depth of an inch.' Later, he passed away and was buried in the Dongyun Pagoda. He lived to be eighty-four years old, with sixty-seven years as a monk. Hanlin Academician Yuan Jue wrote the inscription.
Successor of Zen Master Jingshan and others
Zen Master Kongsou Xinwu of Lingyin Temple in Hangzhou
He was the son of the Niu family of Wuxian, Suzhou. At the age of nine, he entered Longxing Temple in the city and was tonsured under the guidance of Baiyun Jian. In the year Zhi Zheng Wu Xu (1358 AD), he visited Yu'an at Jingci Temple.
詰曰如何是永明旨。師曰某甲新到只見一湖水。庵可之遂容入室。壬寅命居第二座。癸卯中竺懶庵請分座說法。帝師錫圓慈正濟號。洪武庚戌住浙江崇寧。閱八年遷中竺。會靈隱虛席僧錄以師名預。中選。一時學者咸裹糧相從。居無何。以前住持舊事逮至京。病卒於途。臨終書偈曰。我年五十五。踏斷死生關。夜半日卓午。門人道凈等依法茶毗。舌根數珠不壞。奉骨歸瘞靈隱東岡。復分余骼葬于西溪九曲之原。時洪武二十四年辛未五月三日也。有三會語錄。
少師姚廣孝
長洲人。自號逃虛子。年十四出家于妙智庵。法名道衍。字斯道。元季兵亂。遨遊江湖深自韜晦。參徑山愚庵及咨叩禪要盡得心髓。掌內記三年。出世普慶。遷天龍。嘗自題肖像曰。看破芭蕉拄杖子。等閑徹骨露風流。有時搖動龜毛拂。直得虛空笑點頭。洪武中以高僧應選侍文皇于燕邸。永樂中以佐命功上欲官之。不可。一日召見。上潛令人以冠服被體進爵太子少師。亟命宣謝。不得已拜命。終不蓄髮。賜妻妾弗受也。有間居詩曰。春燕雛成辭舊壘。午雞啼罷啄陰階。庶可以見少師矣。后病篤。上幸其第問後事。對曰出家人復何所戀強之。終無言。泊然而化。世壽八十有五。贈榮國公。謚恭靖。所著有道余錄一卷。
萬壽仁禪師法
【現代漢語翻譯】 現代漢語譯本： 問：什麼是永明（Yongming，地名，指永明寺）的宗旨？ 師父說：我某甲（Moujia，古代僧人謙稱自己的用語）新來乍到，只見一片湖水。 庵可（An Ke，人名）於是容許他進入室內。 洪武（Hongwu，明太祖年號，1368-1398）壬寅年，命他擔任第二座。 癸卯年，中竺懶庵（Zhongzhu Lan'an，地名+人名）請他分座說法。 皇帝賜予他圓慈正濟（Yuanci Zhengji）的稱號。 洪武（1368-1398）庚戌年，居住在浙江崇寧（Zhejiang Chongning，地名）。 過了八年，遷往中竺（Zhongzhu，地名）。 適逢靈隱寺（Lingyin Temple，寺廟名）住持的位置空缺，僧錄司（Senglu Si，官職名）將師父的名字預先列入候選名單。 一時之間，學者們都帶著糧食跟隨他。 居住沒多久，因為以前擔任住持時的事情被逮捕到京城，在途中病逝。 臨終前寫下偈語說：『我年五十五，踏斷死生關。夜半日卓午，』 門人道凈（Daojing，人名）等人依法進行茶毗（荼毗，佛教術語，指火葬）。 舌根和數珠（念珠）沒有燒壞。 將骨灰送回安葬在靈隱寺（Lingyin Temple，寺廟名）東岡。 又將剩餘的骨灰分葬在西溪（Xixi，地名）九曲之原。 時間是洪武（1368-1398）二十四年辛未年五月初三。 著有《三會語錄》（Sanhui Yulu，書名）。
少師姚廣孝（Yaoguangxiao，人名） 長洲（Changzhou，地名）人，自號逃虛子（Taoxuzi，號）。 十四歲時在妙智庵（Miaozhi An，寺廟名）出家，法名道衍（Daoyan），字斯道（Sidao）。 元朝末年兵亂，遨遊江湖，深深地隱藏自己。 參拜徑山愚庵（Jingshan Yu'an，地名+人名），並請教禪宗要義，盡得心髓。 掌管內記三年。 出世于普慶寺（Puqing Temple，寺廟名），后遷往天龍寺（Tianlong Temple，寺廟名）。 曾經自己題寫肖像說：『看破芭蕉拄杖子，等閑徹骨露風流。有時搖動龜毛拂，直得虛空笑點頭。』 洪武（1368-1398）年間，以高僧的身份應選，侍奉文皇（Wenhuang，人名，指朱棣）于燕邸（Yandi，地名）。 永樂（Yongle，明成祖年號，1403-1424）年間，因為輔佐有功，皇上想授予他官職，他不接受。 有一天皇上召見他，暗中讓人將冠服加在他身上，進爵太子少師。 他急忙命人宣謝，不得已拜命。 始終不蓄髮，賜予妻妾也不接受。 有間居詩說：『春燕雛成辭舊壘，午雞啼罷啄陰階。』 大概可以從中看到少師的為人了。 後來病重，皇上親自到他的住所詢問後事。 他回答說：『出家人還有什麼可留戀的呢？』 最終沒有說話，安然圓寂。 世壽八十五歲，被追贈為榮國公，謚號恭靖。 所著有《道余錄》（Daoyulu，書名）一卷。
萬壽仁禪師法（Wanshou Ren Chanshi Fa，人名）
【English Translation】 English version: Question: What is the principle of Yongming (Yongming, place name, referring to Yongming Temple)? The master said: I, Moujia (Moujia, an ancient humble term used by monks to refer to themselves), have just arrived and only see a lake of water. An Ke (An Ke, personal name) then allowed him to enter the room. In the Renyin year of Hongwu (Hongwu, reign title of Emperor Taizu of Ming Dynasty, 1368-1398), he was ordered to take the second seat. In the Guimao year, Zhongzhu Lan'an (Zhongzhu Lan'an, place name + personal name) invited him to share the seat and preach the Dharma. The emperor bestowed upon him the title of Yuanci Zhengji (Yuanci Zhengji). In the Gengxu year of Hongwu (1368-1398), he resided in Chongning, Zhejiang (Zhejiang Chongning, place name). After eight years, he moved to Zhongzhu (Zhongzhu, place name). When the position of abbot of Lingyin Temple (Lingyin Temple, temple name) was vacant, the Senglu Si (Senglu Si, official title) pre-selected the master's name on the candidate list. For a time, scholars followed him with food. Not long after residing there, he was arrested and taken to the capital due to matters from his previous tenure as abbot, and he died of illness on the way. Before his death, he wrote a verse saying: 'I am fifty-five years old, I have broken the gate of life and death. Midnight is like midday.' His disciples, Daojing (Daojing, personal name) and others, performed cremation (cremation, Buddhist term, referring to cremation) according to the Dharma. The root of his tongue and the prayer beads were not burned. His ashes were sent back and buried in the east ridge of Lingyin Temple (Lingyin Temple, temple name). The remaining ashes were divided and buried in the Jiuqu Plain of Xixi (Xixi, place name). The time was the third day of the fifth month of the Xinwei year of Hongwu (1368-1398) twenty-fourth year. He authored the 'Sanhui Yulu' (Sanhui Yulu, book title).
Junior Preceptor Yao Guangxiao (Yaoguangxiao, personal name) He was from Changzhou (Changzhou, place name) and styled himself Taoxuzi (Taoxuzi, pseudonym). At the age of fourteen, he became a monk at Miaozhi An (Miaozhi An, temple name), with the Dharma name Daoyan (Daoyan) and the courtesy name Sidao (Sidao). During the chaos of the late Yuan Dynasty, he traveled around the world, deeply concealing himself. He visited Yushan Yu'an (Jingshan Yu'an, place name + personal name) and consulted on the essentials of Zen, fully grasping the essence. He was in charge of internal records for three years. He emerged at Puqing Temple (Puqing Temple, temple name) and later moved to Tianlong Temple (Tianlong Temple, temple name). He once inscribed his portrait, saying: 'Seeing through the plantain staff, casually revealing extraordinary charm. Sometimes shaking the tortoise hair whisk, making the void laugh and nod.' During the Hongwu (1368-1398) period, he was selected as a high-ranking monk and served Emperor Wen (Wenhuang, personal name, referring to Zhu Di) at Yandi (Yandi, place name). During the Yongle (Yongle, reign title of Emperor Chengzu of Ming Dynasty, 1403-1424) period, because of his meritorious service, the emperor wanted to grant him an official position, but he refused. One day, the emperor summoned him and secretly had someone put a crown and robe on him, conferring the title of Junior Preceptor to the Crown Prince. He hurriedly ordered someone to express his thanks and had no choice but to accept the order. He never grew his hair and refused the gift of wives and concubines. There is a poem from his leisure residence that says: 'Spring swallows leave their old nests when their chicks are grown, the midday rooster crows and pecks at the shady steps.' One can probably see the character of the Junior Preceptor from this. Later, he became seriously ill, and the emperor personally visited his residence to inquire about his affairs. He replied: 'What is there for a monk to be attached to?' In the end, he said nothing and passed away peacefully. He lived to the age of eighty-five and was posthumously granted the title of Duke of Rong, with the posthumous title of Gongjing. He authored the 'Daoyulu' (Daoyulu, book title) in one volume.
Dharma of Zen Master Wanshou Ren (Wanshou Ren Chanshi Fa, personal name)
嗣
杭州徑山南石文琇禪師
崑山李氏子。出家于紹隆庵禮智興為師。行中仁住雲頂。師往從之。針芥相契。初住蘇州普門。次遷靈巖。三主萬壽。永樂初詔天下儒釋道流之精通文義者纂修永樂大典。師應詔。書成陛辭南還。值徑山虛席。僧錄舉師補處。普門上堂。僧問。法筵已啟。法鼓已鳴。四眾云臨。請師祝聖。師曰。日月為天眼。須彌作壽山。曰。世尊出世天雨四華。和尚世出有何祥瑞。師曰一牛飲水五馬不嘶。曰。恁么則熙怡的旨傳千古。寂照宗風播四方。師曰好事不如無。乃曰如來出世是擔屎漢。祖師西來是賣卜人。自余德山臨濟雲門溈山雪峰玄沙南泉趙州各逞機鋒互分照用。儘是販私鹽賊。新普門者里一時與他掃蕩。何故。幸逢堯舜世。自合樂無為。復舉楊岐和尚因僧問如何是佛。岐曰三腳驢子弄蹄行。僧曰莫只者便是么。岐曰湖南長老。師曰。大小楊岐被者僧一問。未免手腳俱露。上堂。十方無異路。為甚麼南尋天臺北尋五臺。目前無異草。為甚麼桃華紅李華白。良久。打破祖師關。都是自家底。靈巖上堂。盡大地是自己。森羅萬象從何而有。會不得底三十拄杖。會得底亦與三十拄杖。諸方儘是粥罷上堂。靈巖寺里參退喫茶。上堂。今朝七月初一。門前金風淅淅。特地打鼓升堂。一字也道
【現代漢語翻譯】 現代漢語譯本 杭州徑山南石文琇禪師 崑山李氏人。在紹隆庵出家，拜智興為師。行中仁住在雲頂，文琇禪師前去跟隨他，兩人非常投合。起初住持蘇州普門寺，後來遷到靈巖寺，三次住持萬壽寺。永樂初年（1403年左右）朝廷下詔，徵召天下精通儒、釋、道三家文義的人纂修《永樂大典》。文琇禪師應詔前往，書成後向皇帝辭行南歸。適逢徑山寺住持空缺，僧錄司推薦文琇禪師補任。 在普門寺上堂說法時，有僧人問道：『法會已經開始，法鼓已經敲響，四眾弟子都已來到，請禪師為皇上祈福。』文琇禪師說：『日月是天的眼睛，須彌山是壽山。』僧人問：『世尊出世時，天降四種花，和尚您出世時有什麼祥瑞？』文琇禪師說：『一頭牛飲水，五匹馬不叫。』僧人說：『這麼說來，熙怡的宗旨流傳千古，寂照的宗風傳播四方。』文琇禪師說：『好事不如沒有。』於是說：『如來出世是挑大糞的，祖師西來是賣卜的。』其餘的德山、臨濟、雲門、溈山、雪峰、玄沙、南泉、趙州，各自施展機鋒，互相分判照用，都是販賣私鹽的賊。新普門寺這裡，一時把他們全部掃蕩乾淨。』為什麼呢？『幸好趕上堯舜盛世，自然應該快樂無為。』 又舉楊岐和尚的例子，有僧人問：『什麼是佛？』楊岐說：『三腳驢子弄蹄行。』僧人問：『莫非這就是嗎？』楊岐說：『湖南長老。』文琇禪師說：『楊岐和尚被這個僧人一問，未免手腳都露出來了。』 上堂說法時說：『十方沒有不同的道路，為什麼還要南尋天臺山，北尋五臺山？眼前沒有不同的草，為什麼桃花是紅的，李花是白的？』良久，說：『打破祖師關，都是自家底。』 在靈巖寺上堂說法時說：『盡大地都是自己，森羅萬象從哪裡而來？』會不得的打三十拄杖，會得的也打三十拄杖。諸方都是吃完粥才上堂，靈巖寺里是參禪退下後才喫茶。 上堂說法時說：『今天七月初一，門前金風颯颯。特地打鼓升堂，一字也不說。』
【English Translation】 English version Nanshi Wenzhu, Chan Master of Jingshan Temple, Hangzhou A man from the Li family of Kunshan. He became a monk at Shaolong Hermitage, taking Zhixing as his teacher. Xing Zhongren resided at Yunding, and the master went to follow him, their minds meeting like needle and thread. Initially, he resided at Pumen Temple in Suzhou, then moved to Lingyan Temple, and thrice presided over Wanshou Temple. In the early years of Yongle (around 1403), the imperial court issued a decree, summoning those throughout the land who were well-versed in the writings of Confucianism, Buddhism, and Taoism to compile the Yongle Encyclopedia. The master responded to the decree and went. After the book was completed, he bid farewell to the emperor and returned south. It happened that the position of abbot at Jingshan Temple was vacant, and the Sangha Registry recommended the master to fill the position. During an Dharma talk at Pumen Temple, a monk asked: 'The Dharma assembly has already begun, the Dharma drum has already sounded, and the fourfold assembly has arrived. Please, Master, pray for the emperor.' Chan Master Wenzhu said: 'The sun and moon are the eyes of heaven, and Mount Sumeru is the mountain of longevity.' The monk asked: 'When the World-Honored One appeared in the world, the heavens rained down four kinds of flowers. What auspicious signs accompany the Master's appearance in the world?' Chan Master Wenzhu said: 'One ox drinks water, and five horses do not neigh.' The monk said: 'In that case, the essence of Xi Yi is transmitted for thousands of years, and the Zen style of stillness and illumination spreads in all directions.' Chan Master Wenzhu said: 'Good things are better left undone.' Then he said: 'The Tathagata's appearance in the world is like a dung carrier, and the Patriarch's coming from the West is like a fortune teller.' As for Deshan, Linji, Yunmen, Weishan, Xuefeng, Xuansha, Nanquan, and Zhaozhou, each displaying their sharp wit and mutually distinguishing illumination and function, they are all thieves selling contraband salt. Here at the new Pumen Temple, I will sweep them all away at once.' Why? 'Fortunately, we live in the age of Yao and Shun, and we should naturally be happy and non-assertive.' He also cited the example of Yangqi (Yangqi Fanghui) , when a monk asked: 'What is Buddha?' Yangqi said: 'A three-legged donkey trots along.' The monk asked: 'Could that be it?' Yangqi said: 'An old monk from Hunan.' Chan Master Wenzhu said: 'The great Yangqi, when asked by this monk, inevitably revealed his hands and feet.' During an Dharma talk, he said: 'The ten directions have no different paths, so why search for Tiantai in the south and Wutai in the north? There are no different grasses before your eyes, so why are peach blossoms red and plum blossoms white?' After a long silence, he said: 'Break through the barrier of the Patriarchs, and it is all your own.' During an Dharma talk at Lingyan Temple, he said: 'The entire earth is oneself, so where do the myriad phenomena come from?' Those who do not understand will receive thirty blows of the staff, and those who do understand will also receive thirty blows of the staff. In other places, they give Dharma talks after eating porridge, but at Lingyan Temple, they drink tea after finishing Chan practice. During an Dharma talk, he said: 'Today is the first day of the seventh month, and the golden wind rustles outside the door. I specially beat the drum and ascend the hall, without saying a single word.'
不出。露柱禮拜釋迦。燈籠問訊智積。獨有無事衲僧。依然眼橫鼻直。敢問大眾那個是無事衲僧。良久曰。長三尺。萬壽謝頭首兼祈雨上堂。伶俐衲僧轉轆轆地。對賓客側身而立。結眾緣化炭化糧。聽闌雞鼓翅而鳴。看茶瓢從地𨁝跳。卓拄杖。夜來江上雨。分作萬家流。解夏上堂。圓覺能出一切法。一切法未嘗離圓覺。螻蟻知雨而封穴。石𧉧應節而揚葩。粘手粘腳底有甚數。十字縱橫底有甚數。解制上堂。舉翠巖參禪師夏末示眾曰。一夏已來為眾兄弟東語西話。看翠巖眉毛在也無。師曰。和麩糶面。上堂。舉古德曰日出心光耀。天陰性地昏。不知天地者。剛道有乾坤。與么說話。古今徹悟者如稻麻竹葦。錯會者如稻麻竹葦。以拂子畫一畫。阿耨達池深四十丈闊四十丈。除夜小參。龍猛滿盛缽水。迦提擲下繡針。德山隔江招手。高亭橫趨而去。朝鳴鐘暮擊鼓。風動塵起鵲噪鴉鳴。無一處不是者個時節。今當臘月三十夜。敢問諸人還會得么。有際天之雲濤方可容吞舟之魚。有九萬里風乃可負垂天之翼。佛涅槃上堂。釋迦老子從兜率天託生大術。胎中早是染卻生死重病。及乎降生便乃一手指天一手指地。可見是攢簇不得底。迨見明星出現豁然悟道。正是病眼見空華。四十九年三百餘會廣說略說直說曲說顯說密說。豈非熟睡饒
譫語。至於臨末稍頭摩胸告眾曰汝等善觀吾紫磨金色之身。瞻仰取足毋令後悔。若謂吾滅度非吾弟子。若謂吾不滅度亦非吾弟子。病入膏肓莫能療治。非但世醫拱手。便是耆婆神醫只得倒退三舍。北山遠孫今日卻要為他療治。若療治不得。後代兒孫永失恃怗。若療治得。便見紫磨金色之身。巍巍堂堂煒煒煌煌。觸處顯現。擊拂子。柳色黃金嫩。梨華白雪香。上堂。但參活句莫參死句。頭頭上顯物物上明是死句。舉步踏著南辰轉身觸翻北斗是死句。作么生是活句。蘇州街雨過著繡鞋。眾擬議。擲拂子下座。徑山上堂。森羅及萬象。一法之所。印前面是缽盂峰。後面是陵霄峰。中間是佛殿。喚甚麼作一法。良久曰。國一祖師元是崑山人。上堂。馬大師道。自從胡亂后三十年不少鹽醬。此地無金二兩。俗人沽酒三升。上堂。目前無法。意在目前。不是目前法。非耳目之所到。洗硯池頭云冉冉。埋雞冢上草離離。師嘗室中垂語曰。道源不遠在甚麼處祖。師西來為甚麼事。菩提無樹誰為立名。僧問如何是賓中賓。師曰扶杖傍人門。曰如何是賓中主。師曰堂前倚露柱。曰如何是主中賓。師曰性命屬他人。曰如何是主中主。師曰手握金剛杵。居士問如何是衲僧門下事。師曰你俗人如何曉得衲僧門下事。又問如何是宗門下事。師曰今日
【現代漢語翻譯】 現代漢語譯本 譫語。至於臨終稍微抬起手摩挲胸口，告訴眾人說：『你們好好觀看我紫磨金色的身體，瞻仰滿足，不要後悔。如果說我滅度了，就不是我的弟子；如果說我不滅度，也不是我的弟子。』病入膏肓，無法醫治，不僅世俗的醫生束手無策，就是耆婆（Jīvaka，古印度著名醫生）這樣的神醫也只能退避三舍。我北山遠孫今天卻要為他醫治。如果醫治不好，後代子孫將永遠失去依靠；如果醫治好了，就能看見紫磨金色的身體，巍峨莊嚴，光輝燦爛，處處顯現。（敲擊拂塵）柳色如黃金般鮮嫩，梨花像白雪一樣芬芳。 上堂。只要參活句，不要參死句。頭頭上顯現，物物上明瞭，是死句。舉步踏著南辰星，轉身觸翻北斗星，是死句。怎樣才是活句？蘇州街上下雨，穿著繡花鞋行走。 眾人還在猜測議論，禪師便擲下拂塵，走下座位。直接上山來到禪堂。森羅萬象，都是一法所印證。前面是缽盂峰，後面是陵霄峰，中間是佛殿。稱什麼為一法？（良久）國一禪師原本是崑山人。 上堂。馬祖大師（Māzǔ Dàoyī, 709-788）說：『自從胡亂以來，三十年也沒少過鹽和醬。』此地沒有金子二兩，俗人買酒三升。 上堂。目前沒有法，意念卻在目前。不是目前的法，也不是耳目所能達到的。洗硯池邊的雲彩緩緩飄動，埋雞的墳上野草茂盛。 禪師曾在室內開示說：『道源不遠，在哪裡呢？』祖師西來是爲了什麼事？菩提本無樹，誰來為它立名？ 僧人問：『如何是賓中賓？』禪師說：『扶著枴杖走在別人家門旁。』僧人說：『如何是賓中主？』禪師說：『靠在堂前的露柱上。』僧人說：『如何是主中賓？』禪師說：『性命屬於他人。』僧人說：『如何是主中主？』禪師說：『手握金剛杵（vajra）。』 居士問：『如何是衲僧（苦行僧）門下的事？』禪師說：『你這樣的俗人怎麼會曉得衲僧門下的事？』又問：『如何是宗門下的事？』禪師說：『今天不說。』
【English Translation】 English version Delirium. As he was about to pass away, he slightly raised his hand, stroked his chest, and told the assembly: 'You should carefully observe my body of purple-gold color, gaze upon it to your heart's content, and do not have any regrets. If you say that I have passed into extinction, then you are not my disciples; if you say that I have not passed into extinction, then you are also not my disciples.' The illness has penetrated deep into the marrow, and there is no cure. Not only are worldly doctors helpless, but even the divine physician Jīvaka (ancient Indian physician) would have to retreat three steps. Today, I, Yuansun of Beishan, will try to cure him. If I cannot cure him, future generations will forever lose their reliance; if I can cure him, then you will see the body of purple-gold color, majestic and dignified, radiant and brilliant, manifesting everywhere. (Strikes the whisk) The color of the willow is as tender as gold, and the pear blossoms are as fragrant as white snow.' Ascending the hall. Only participate in living phrases, do not participate in dead phrases. Manifesting on every head, being clear on every object, is a dead phrase. Taking a step and stepping on the Southern Dipper star, turning around and knocking over the Northern Dipper star, is a dead phrase. What is a living phrase? In Suzhou street, after the rain, walking in embroidered shoes. While the assembly was still guessing and discussing, the Chan master threw down the whisk and stepped down from the seat. He went directly up the mountain to the meditation hall. All phenomena in the universe are sealed by one dharma. In front is Bōyú Peak, behind is Língxiao Peak, and in the middle is the Buddha Hall. What is called one dharma? (After a long pause) Chan Master Guóyī was originally from Kunshan. Ascending the hall. Master Mǎzǔ (Māzǔ Dàoyī, 709-788) said: 'Since the chaos, for thirty years, there has been no shortage of salt and soy sauce.' There are no two taels of gold here; a commoner buys three liters of wine. Ascending the hall. There is no dharma before the eyes, but the intention is present. It is not the dharma of the present, nor can it be reached by the ears and eyes. The clouds by the ink-washing pond are slowly drifting, and the weeds are lush on the chicken burial mound. The Chan master once said in his room: 'The source of the Dao is not far away; where is it?' What was the purpose of the Patriarch's coming from the West? Bodhi originally has no tree; who will give it a name? A monk asked: 'What is the guest within the guest?' The Chan master said: 'Supporting a staff, walking by someone else's door.' The monk said: 'What is the guest within the host?' The Chan master said: 'Leaning against the dew-covered pillar in front of the hall.' The monk said: 'What is the host within the guest?' The Chan master said: 'Life belongs to others.' The monk said: 'What is the host within the host?' The Chan master said: 'Holding the vajra (vajra) in hand.' A layman asked: 'What is the matter under the gate of a mendicant monk?' The Chan master said: 'How would a layman like you understand the matter under the gate of a mendicant monk?' He also asked: 'What is the matter under the gate of the Zen school?' The Chan master said: 'I will not speak of it today.'
忙無暇與汝說宗門下事。士擬議。師喝出。一日見僧庭中過。師厲聲曰屋檐㘱下來也。僧仰望。師曰鷂子過新羅。師才見僧入門便曰。你者踏州縣漢。腳跟下好與三十棒。僧曰某甲話也未問便蒙賜棒。師曰待你開口堪作甚麼。僧擬議。師便喝出。僧參展坐具。師曰我者里無殘羹餿飯不用使破炊巾。僧曰和尚慈悲。師曰笑倒門前青石幢。凡四坐道場。皆有成績可觀。𣆶年引退卜地寂照塔左結廬以居。壽七十餘示寂。
徑山銘禪師法嗣
嘉興府天寧西白力金禪師
蘇之姚氏子。幼依寶積院出家。見古鼎銘舉德山見龍潭因緣示師。久而有契。至正丁酉出世瑞光。值天寧災。師復為起廢。帝師授圓通普濟號。師幼孤。老母無依。築室城東奉養焉。洪武初遷凈慈。四年春詔住天界。五年冬敕建無遮大會。命師升座闡揚第一義諦。車駕幸臨。自公侯以下聽者萬衆。人人得其歡心。一日忽謂侍僧曰。我有宿因未了當償之。遂示微疾委順而逝。塔于嘉興城西。
杭州徑山象源仁淑禪師
臺州人。一日趨入門大叫曰。殺來了。殺來了。作么生迴避。遂坐脫。
龍翔欣禪師法嗣
金陵天界覺原慧曇禪師
天臺人。族楊氏。母夢明月墮懷取而吞之遂有娠。生而狀貌嶷如。稍長不與群兒狎。
【現代漢語翻譯】 現代漢語譯本： 我太忙了，沒空和你講宗門下的事情。學僧試圖辯解，禪師喝斥他。一天，禪師看見一個僧人從庭院中經過，便厲聲說：『屋檐要塌下來了！』僧人抬頭看。禪師說：『鷂子飛過新羅（古代朝鮮國名）。』禪師剛看見僧人進門就說：『你這個到處遊歷的傢伙，腳跟下應該打三十棒！』僧人說：『我話還沒問，就捱了您的棒子。』禪師說：『等你開口還能做什麼？』僧人試圖辯解，禪師就喝斥他。僧人鋪開坐具準備參拜，禪師說：『我這裡沒有殘羹餿飯，不用你這破抹布。』僧人說：『和尚慈悲。』禪師說：『笑倒門前的青石幢！』凡是主持道場四次，都有顯著的成績。至正年間（元朝年號，1341-1368）引退，在寂照塔左邊選址建茅廬居住。享年七十多歲圓寂。
徑山銘禪師的法嗣
嘉興府天寧西白力金禪師
是蘇州姚氏人家的孩子。小時候在寶積院出家。看到古鼎銘舉德山見龍潭的因緣來開示禪師，很久之後才有所領悟。至正丁酉年（1357年）在瑞光寺出世。正趕上天寧寺發生火災，禪師又重新修復了它。帝師授予他圓通普濟的稱號。禪師小時候就成了孤兒，老母親無人依靠，便在城東建房奉養母親。洪武初年（明朝年號，1368-1398）遷居凈慈寺。洪武四年（1371年）春天，皇帝下詔讓他住持天界寺。洪武五年（1372年）冬天，皇帝下令建造無遮大會，命令禪師升座闡揚第一義諦。皇帝親自駕臨，從公侯以下聽講的人有成千上萬，人人都很歡喜。一天，禪師忽然對侍從僧人說：『我還有前世的因果沒有了結，應當償還。』於是就稍微生了點病，順其自然地去世了。塔建在嘉興城西。
杭州徑山象源仁淑禪師
是臺州人。一天跑進門大叫道：『殺來了！殺來了！怎麼迴避？』於是坐著圓寂了。
龍翔欣禪師的法嗣
金陵天界覺原慧曇禪師
是天臺人。姓楊。他的母親夢見明月掉進懷裡，拿起來吞了下去，於是就懷孕了。出生后相貌不凡。稍微長大一點就不和別的孩子玩耍。
【English Translation】 English version: I am too busy to talk to you about matters of the Zongmen (Zen school). The monk tried to argue, but the master scolded him. One day, the master saw a monk passing by in the courtyard and said sternly, 'The eaves are about to collapse!' The monk looked up. The master said, 'A hawk flies over Silla (ancient Korean kingdom).' As soon as the master saw the monk enter the door, he said, 'You wanderer, you deserve thirty blows under your feet!' The monk said, 'I haven't even asked a question, and I've already received your blows.' The master said, 'What good are you when you open your mouth?' The monk tried to argue, and the master scolded him. The monk spread out his sitting cloth to prepare to pay respects. The master said, 'I don't have leftover scraps here, so I don't need your tattered rag.' The monk said, 'Venerable monk, have mercy.' The master said, 'The green stone pillar in front of the gate is laughing!' Every time he presided over a Dharma assembly, four times in all, there were remarkable achievements. In the Zhizheng era (Yuan Dynasty, 1341-1368), he retired and chose a site to build a hut to live in to the left of the Jizhao Pagoda. He passed away at the age of seventy.
Dharma heir of Zen Master Ming of Jingshan
Zen Master Lijing of Tianning West Bai of Jiaxing Prefecture
He was a child of the Yao family of Suzhou. He became a monk at Baoji Temple at a young age. He was shown the cause and condition of Deshan's meeting with Longtan by Gu Dingming, and after a long time, he had an understanding. In the Dingyou year of Zhizheng (1357), he appeared in the world at Ruiguang Temple. He happened to encounter a fire at Tianning Temple, and the master rebuilt it. The Imperial Preceptor gave him the title of 'Perfectly Penetrating and Universally Saving'. The master became an orphan at a young age, and his old mother had no one to rely on, so he built a house in the east of the city to support his mother. In the early Hongwu period (Ming Dynasty, 1368-1398), he moved to Jingci Temple. In the spring of the fourth year of Hongwu (1371), the emperor ordered him to reside at Tianjie Temple. In the winter of the fifth year of Hongwu (1372), the emperor ordered the construction of an Unobstructed Assembly, ordering the master to ascend the seat and expound the First Principle. The emperor personally arrived, and tens of thousands of people from dukes and marquises downwards listened, and everyone was delighted. One day, the master suddenly said to the attendant monk, 'I have karmic debts from a previous life that have not been settled, and I should repay them.' So he became slightly ill and passed away peacefully. The pagoda was built in the west of Jiaxing City.
Zen Master Ren Shu of Xiangyuan of Jingshan, Hangzhou
He was from Taizhou. One day, he rushed into the door and shouted, 'The killing is coming! The killing is coming! How can we avoid it?' Then he passed away while sitting.
Dharma heir of Zen Master Xin of Longxiang
Zen Master Jueyuan Huitan of Tianjie, Jinling
He was from Tiantai. His family name was Yang. His mother dreamed that a bright moon fell into her arms, and she took it and swallowed it, and then she became pregnant. He was born with an extraordinary appearance. When he grew a little older, he did not associate with other children.
依越之法果大均出家。年十六為大僧受具戒。聞笑隱主中竺。師往參叩。備陳求道之切。隱斥曰。從門入者即非家珍。道在自己奚向人求耶。師退而有省。一日聞舉百丈野狐話豁然大悟曰。佛法落吾手矣。只為分明極。翻令所得遲。隱曰汝見何道理。師展兩手曰不值半文錢。隱頷之。一日師入門隱問何處來。師曰遊山來。隱曰笠子下拶破洛浦。遍參底作么生。師曰未入門時呈似和尚了也。隱曰即今因甚不拈出。師擬議。隱便喝。師從此脫然。又一日隱展兩手示師曰八字打開了也因甚不肯承當。師曰休來鈍置。隱曰近前來為汝說。師掩耳而出。后隱主龍翔俾師分座。至順二十年出世牛首祖堂三年。遷清涼廣慧。上堂。一句子墨漆黑。無把柄有準則。良久曰。會么。碓搗東南。磨推西北。上堂。經有經師。論有論師。龍河今日放一線道。分科列段去也。拈拄杖卓一下。且道是何章句。上堂。者個現成公案。眾中領解者極多。錯會者亦不少。所以金鍮不辨玉石不分。龍河者里直下分辨去也。張上座李上座。一個手臂長一個眼睛大。總似今日達磨一宗。教甚麼人擔荷。良久。噓一聲下座。示眾。春風浩浩。春日遲遲。黃鶯啼在百華枝。箇中無限意。訊息許誰知。語未竟遽有僧問曰。心意識遏捺不住時如何。師厲聲喝曰是誰遏捺
。室中謂僧曰。二六時中無你啄啖分。無你趣向分。會么。僧罔措。師曰未明三八九。難免自沉吟。帝師授凈覺妙辨禪師號。十五年遷保寧。十六年王師定建業。師謁于轅門。上一見嘆曰真福德僧也。命主蔣山。逾年改龍翔為大天界寺詔師主之。設廣薦法會。命師升座說法。車駕幸臨。恩數優洽。御書天下第一禪林。洪武元年賜紫衣及金襕方袍。御製誥命授演梵善世利國崇教大禪師。住持大天界寺。統諸山釋教事。當是時遴選有序詮衡至公。宗社有志之流。山林抱道之士。聯鑣而起。三年夏六月廷議西域未臣伏。上以彼國敦尚佛乘特詔師往。師承命即日登途。自閩之洋。凡歷國邑莫不聞風來歸。四年秋七月至合剌國布宣天子威德。館于佛山寺。其王待以師禮。寅夜參承。闔國士民悉皆瞻仰。九月師示微疾。王臣咸來相慰。須臾沐浴更衣謂左右曰。某幻緣已盡。不能覆命矣。跏趺端坐。夜參半。師問曰日將出否。曰未也。已而復問。至再四曰日出矣。怡然而逝。世壽六十八僧臘五十三。逾五日顏色如生。王大敬嘆。斫香為龕築壇而茶毗之。王與百僚親送壇下。薪火滅盡舍利無算。舌根齒牙不壞。收舍利靈骨及不壞者祔葬其國世尊舍利塔中。七年九月同行還朝。奏陳其事。上嗟悼之。敕天界蔣山二寺住持宗泐等以師之遺衣
藏於雨華臺之左。有五會法語。
金陵天界善世全室宗泐禪師
臺之臨海周氏子。延祐戊午七月十七日生。八歲從中竺笑隱受業。經典寓目成誦。十四剃髮。二十具戒。一日竺問國師三喚侍者侍者三應汝意如何。師曰何得剜肉作瘡。竺曰將謂汝奇特元來無所得。師喝一喝。竺擬拈棒。師拂袖便出。尋復出游諸方遍參尊宿。元叟居徑山留掌記室。后出世宣之水西。洪武元年遷中竺。四月十五日入寺上堂。金剛王劍橫揮千妖屏跡。爍迦羅眼洞照萬物潛形。到者里卷舒在我殺活臨時。直得千歲巖中天𨁝跳。錢塘水東海逆流。諸人還知有也無。舉拂子。庭前石筍抽條也。會見高枝宿鳳凰。復舉南泉初入院大眾送進方丈。僧問端居丈室將何指示於人。泉曰昨夜三更失卻牛天明起來失卻火。師曰。大小南泉不唯瞞人亦且自瞞。新天竺用處也要大家知。忽有人問端居丈室將何指示於人。劈脊便棒。且道與古人是同是別。卓拄杖下座。四年辛亥遷雙徑。是年冬詔徴江南有道浮屠十人詣京就太平興國寺建廣薦法會。列師居首。上齋戒。御製章疏車駕親臨。服皮弁服搢玉圭北面禮佛。群臣各衣法服以從。先是上命師撰獻佛樂曲進呈。御署曲凡八章。曰善世昭信延慈法喜禪悅遍應妙濟善成。敕太常歌舞以節奏之。覆命師升座說法
【現代漢語翻譯】 現代漢語譯本：藏於雨華臺的左側，有五會法語。
金陵天界善世全室宗泐禪師
宗泐禪師是臺州臨海周氏之子，生於延祐戊午年（1318年）七月十七日。八歲時，跟隨中竺笑隱學習，經典過目不忘。十四歲剃度，二十歲受具足戒。一天，笑隱問：『國師三喚侍者，侍者三應，你意下如何？』宗泐禪師說：『何必剜肉作瘡？』笑隱說：『本以為你有什麼奇特之處，原來一無所得。』宗泐禪師大喝一聲。笑隱想要拿棒打他，宗泐禪師拂袖便走。之後，他出游各地，遍參各位尊宿。元叟住在徑山時，宗泐禪師留下擔任掌記室。後來，他出世在宣城的水西弘法。洪武元年（1368年），遷往中竺。四月十五日入寺上堂說法：『金剛王劍橫掃，千妖百怪都屏息；爍迦羅眼洞察，萬物潛藏都現形。到了這裡，卷舒在我，殺活臨時。直使得千歲巖中的天𨁝跳躍，錢塘江水向東海倒流。各位還知道有這個嗎？』舉起拂塵，『庭前的石筍也抽出了新條，將會看到高枝上棲息著鳳凰。』又舉南泉普愿禪師初入院時，大眾送他進入方丈室。有僧人問：『端居丈室，將用什麼來指示於人？』南泉說：『昨夜三更失卻牛，天明起來失卻火。』宗泐禪師說：『南泉普愿禪師不僅瞞人，而且自瞞。新天竺的用處也要讓大家知道。』忽然有人問：『端居丈室，將用什麼來指示於人？』劈頭就是一棒。且說這與古人是相同還是不同？』放下拄杖，走下座位。洪武四年（1371年），遷往雙徑。這年冬天，皇帝下詔徵召江南有道的僧侶十人前往京城，在太平興國寺建立廣薦法會。宗泐禪師位列首位。皇帝齋戒沐浴，親自撰寫章疏，車駕親臨。身穿皮弁服，手持玉圭，面向北方禮佛。群臣各自穿著法服跟隨。此前，皇帝命令宗泐禪師撰寫佛樂曲進獻，皇帝親自署名曲名共八章，分別是善世、昭信、延慈、法喜、禪悅、遍應、妙濟、善成。敕令太常寺歌舞，按照節奏演奏。又命令宗泐禪師升座說法。
【English Translation】 English version: Stored on the left of Yuhua Terrace, there are the Five Assemblies of Dharma Talks.
Chan Master Zongle of Shanshi Quan Room, Tianjie Temple, Jinling
Chan Master Zongle was the son of the Zhou family of Linhai, Taizhou, born on the 17th day of the seventh month of the Yanyou Wuwu year (1318). At the age of eight, he studied with Xiaoyin of Zhongzhu Temple, memorizing classics effortlessly. He was tonsured at fourteen and received full ordination at twenty. One day, Xiaoyin asked: 'The National Teacher called the attendant three times, and the attendant responded three times. What do you think of this?' The Master said, 'Why inflict a wound on healthy flesh?' Xiaoyin said, 'I thought you were special, but it turns out you have gained nothing.' The Master shouted. Xiaoyin intended to grab a staff, but the Master flicked his sleeves and left. Afterwards, he traveled to various places, visiting venerable elders everywhere. When Yuansou resided at Jingshan, the Master stayed to serve as the secretary. Later, he propagated the Dharma at Shuixi in Xuancheng. In the first year of Hongwu (1368), he moved to Zhongzhu Temple. On the 15th day of the fourth month, he entered the temple and ascended the Dharma seat, saying: 'The Vajra King's sword sweeps horizontally, and a thousand demons hide their tracks; the eye of Sakra penetrates, and all things conceal their forms. Arriving here, rolling and stretching are up to me, killing and giving life are temporary. It makes the heavenly 𨁝 in the thousand-year-old rock jump, and the Qiantang River flow backwards into the East Sea. Do you all know if this exists?' He raised the whisk. 'The stone bamboo shoots in front of the courtyard are also sprouting new branches, and you will see phoenixes roosting on the high branches.' He also cited the example of Nanquan Puyuan Chan Master when he first entered the monastery, with the assembly escorting him into the abbot's room. A monk asked: 'Residing in the abbot's room, what will you use to instruct people?' Nanquan said: 'Last night, at the third watch, I lost the ox; this morning, I woke up and lost the fire.' The Master said: 'Nanquan Puyuan Chan Master not only deceives others but also deceives himself. The use of the New Tianzhu should also be known to everyone.' Suddenly someone asks: 'Residing in the abbot's room, what will you use to instruct people?' A stick right on the back. Tell me, is this the same as the ancients or different?' He put down his staff and descended from the seat. In the fourth year of Hongwu (1371), he moved to Shuangjing. In the winter of that year, the emperor issued an edict summoning ten virtuous monks from Jiangnan to go to the capital to establish a grand Dharma assembly at Taiping Xingguo Temple. The Master was ranked first. The emperor fasted and bathed, personally wrote memorials, and the imperial carriage arrived in person. He wore a leather cap and held a jade tablet, facing north to pay homage to the Buddha. The ministers each wore Dharma robes to follow. Prior to this, the emperor ordered the Master to compose and present Buddhist music. The emperor personally signed the names of the songs, a total of eight chapters, namely Shanshi (善世), Zhaoxin (昭信), Yanci (延慈), Faxi (法喜), Chanyue (禪悅), Bianying (遍應), Miaoji (妙濟), and Shancheng (善成). He ordered the Taichang Temple to sing and dance, performing according to the rhythm. He also ordered the Master to ascend the seat and preach the Dharma.
。窮理盡性徹果該因。顯密淺深無機不被。上大悅。未幾總持西白金公以母老告退。舉師自代。上命師遂主天界。嘗欲命師蓄鬚發以官之。師再懇得免。后以胡黨坐罪。著至鳳陽槎峰建寺三年。召還。上賜詩有泐翁去此問誰禪。朝夕常思在目前之句。高皇后薨。臨葬忽風雨雷電暴作。帝不樂。召師至曰。今太后將就壙。為朕宣偈送之。師應聲曰。雨落天垂淚。雷鳴地舉哀。西天諸佛子。同送馬如來。上意稍解。賜白金百兩。上以天界混雜民居不戒於火欲另選幽勝。師啟奏今地。凡營度規制悉出師意指畫。仍命師領寺事。后以老求退。賜歸槎峰。渡江示寂于江浦石佛寺。謂左右曰。人之生滅如水一漚。漚生漚滅復歸於水。何處非寂滅之地耶。言訖復顧侍者曰者個聻。者茫然。師曰苦。遂寂。時洪武二十三年九月十四日也。春秋七十四。阇維舍利無算。塔于笑隱欣窣堵波之右。(文皇帝御製像贊曰。皇明啟運。多士如雲。戡亂以武。制治以文。矧知方外亦有偉人。傳衣蒲室。輔教鐔津。談經金馬。獻賦紫宸。帝心簡在。榮邁等倫。兩為善世。宗工鼎臣。以翼王度。以淑吾民。載賡雲漢。爰刻翠岷。不驚寵辱。乃離根塵。淮水湯湯。槎峰嶙嶙。我作讚辭。孰為寫真)
杭州中竺用彰懶翁廷俊禪師
久依笑隱。出
【現代漢語翻譯】 現代漢語譯本： 窮究事物的道理，徹底瞭解人性的本源，最終達到圓滿的果位，這都歸因於最初的因地發心。顯宗和密宗，無論是淺顯還是深奧的教義，沒有不能被接引的根機。皇上非常高興。不久，總持西白金公因為母親年老告假退休，推薦禪師您來代替自己。皇上命令禪師您於是主持天界寺。皇上曾經想讓禪師您蓄鬚發，授予官職，禪師您再三懇請才得以免除。後來因為胡黨的事情受到牽連，被安置到鳳陽槎峰建造寺廟三年。之後被召回。皇上賜詩，詩中有『泐翁離開這裡，向誰詢問禪理？早晚常常思念，就在眼前』的句子。高皇后去世，臨近安葬時忽然狂風暴雨雷電交加，皇上很不高興。召見禪師您來說：『現在太后將要入葬墓穴，為朕宣讀祭文送她一程。』禪師您應聲說：『雨落，是天在垂淚；雷鳴，是地在舉哀。西天的諸佛子，一同送別馬如來（指高皇后）。』皇上的心情稍微好轉，賜予白金一百兩。皇上認為天界寺混雜在民居之中，容易發生火災，想要另選一處幽靜殊勝的地方。禪師您啟奏了現在這塊地方，凡是營建的規模製度，都出自禪師您的意旨規劃。仍然命令禪師您管理寺院事務。後來因為年老請求退休，皇上賜予禪師您回到槎峰。禪師您在渡江時，在江浦石佛寺示寂。對身邊的人說：『人的生滅就像水中的一個水泡，水泡生起又滅去，最終迴歸於水。哪裡不是寂滅之地呢？』說完又回頭看著侍者說『這個呢？』侍者茫然不知所措。禪師您說『苦啊』，於是圓寂。時間是洪武二十三年（1390年）九月十四日。享年七十四歲。荼毗后得到的舍利無數。建塔于笑隱欣窣堵波的右邊。（文皇帝御製像贊說：皇明開創國運，眾多賢士如雲涌現。用武力平定叛亂，用文治來治理國家。何況知道方外之人也有偉人，傳承衣缽于蒲室，輔佐教化于鐔津。在金馬門談論經義，在紫宸殿獻上賦文。皇上的心意簡拔，榮耀超過同輩。兩次爲了匡正世道，是宗廟的棟樑之臣。用來輔佐王道，用來匡正百姓。記載在雲漢之上，雕刻在翠岷山上。不為寵辱所動，已經脫離了塵世的根本。淮水浩浩蕩蕩，槎峰高聳嶙峋。我作讚頌之詞，誰能比得上呢？）
杭州中竺用彰懶翁廷俊禪師
長久依止笑隱。
【English Translation】 English version: Exhaustively investigating principles and fully understanding human nature ultimately leads to the attainment of perfect fruition, all stemming from the initial aspiration at the causal ground. Whether it be the exoteric or esoteric teachings, whether shallow or profound, there is no capacity that cannot be accommodated. The Emperor was greatly pleased. Not long after, Grand Preceptor Xibai Jin, the Zongchi, requested retirement due to his mother's old age, recommending the Master to take his place. The Emperor then ordered the Master to preside over Tianjie Temple. The Emperor once desired the Master to grow a beard and hair in order to grant him an official position, but the Master repeatedly pleaded to be excused. Later, implicated in the affairs of the Hu faction, he was assigned to build a temple in Chafeng, Fengyang, for three years. Afterwards, he was summoned back. The Emperor bestowed a poem, which included the lines, 'Since Le Weng has left this place, who shall I ask about Chan? I constantly think of him morning and evening, he is right before my eyes.' When Empress Gao passed away, a violent storm of wind, rain, thunder, and lightning suddenly arose near the time of burial, and the Emperor was displeased. He summoned the Master and said, 'Now that the Empress Dowager is about to be interred, recite a verse for me to send her off.' The Master responded immediately, 'Rain falls, the heavens weep; thunder roars, the earth mourns. All the Buddha's disciples of the Western Heaven together send off Ma Rulai (referring to Empress Gao).' The Emperor's mood improved slightly, and he bestowed one hundred taels of white gold. The Emperor considered that Tianjie Temple was mixed in with civilian residences and prone to fire, and desired to select another secluded and superior location. The Master presented this current location, and all the construction scales and systems were based on the Master's intentions and plans. He was still ordered to manage the temple affairs. Later, he requested retirement due to old age, and the Emperor granted him permission to return to Chafeng. While crossing the river, he entered Nirvana at Shifo Temple in Jiangpu. He said to those around him, 'The arising and ceasing of human life is like a bubble in water. The bubble arises and ceases, ultimately returning to the water. Where is not a place of Nirvana?' After speaking, he turned to look at the attendant and asked, 'This?' The attendant was at a loss. The Master said, 'Suffering,' and then passed away. The time was the fourteenth day of the ninth month of the Hongwu twenty-third year (1390). He was seventy-four years old. Countless relics were obtained after cremation. A pagoda was built to the right of Xiaoyin Xin stupa. (The Emperor Wenzong's eulogy on the portrait said: When the Hongwu reign inaugurated the nation's fortune, numerous virtuous scholars emerged like clouds. They quelled rebellions with martial prowess and governed the country with civil administration. How much more so should we know that there were also great men among those beyond the mundane world, who transmitted the robe in the Pu chamber and assisted in teaching at the Han ford. They discussed scriptures at the Jinma Gate and presented odes at the Zichen Palace. The Emperor's heart was simple and direct, and their glory surpassed their peers. Twice they worked to rectify the world, and they were pillars of the ancestral temple. They were used to assist the kingly way and to rectify the people. Their deeds are recorded in the Milky Way and engraved on the verdant Min Mountains. Undisturbed by favor or disgrace, they have already left the root of the dust. The Huai River flows vast and mighty, and Chafeng Peak stands tall and rugged. I compose words of praise, who can compare?)
Chan Master Tingjun, Lazy Old Man Yongzhang of Zhongzhu Temple in Hangzhou
Long relied on Xiaoyin.
世明之龍峰。次遷瑞巖。後主中竺。據室拈拄杖。室中若無棒頭取證底。我拄杖子誓不喚作拄杖子。有么。敕點飛龍馬。跛鱉出頭來。佛涅槃日上堂。古德道涅槃後有大人相。釋迦老子涅槃了也。大人相在什麼處。以拂子打圓相曰。還見么。容顏甚奇妙。光明照十方。我適曾供養。今復還親覲。上堂。近來眾中兄弟聰敏者多徹到者亦不少。莫不自謂得之於心應之於手。臨機見境踢將出來。活鱍鱍地。不費纖毫氣力。到龍峰門下。正好從頭按過。拈拄杖卓一下。譬如油蠟作燈燭。不以火點終不明。上堂。真凈和尚道。天心得自在。盛夏復清涼。衲僧如薦得。珍重法中王。即今孟秋改旦。盛夏已退清涼復生。且問諸人天心還得自在也未。直饒自在。更須識取法中王始得。其或未然。吽吽前頭大有熱在。謝首座知客侍者直歲上堂。索犀牛扇子。無風起浪問。眉間掛劍。平地干戈。二俱莫涉。別有條章。撲碎玻璃盞子。拈起無柄钁頭。淺鋤明月。深種白雲。時時歌堯舜之風。日日樂羲皇之化。且知恩報恩一句作么生道。九萬里鵬才展翼。十千年鶴便翱翔。上堂。涵蓋乾坤。天光回照。截斷眾流。伏惟尚饗。隨波逐浪。放汝一線道。如此著語還契得雲門大師意么。拈拄杖。一即三。三即一。火向水中焚。石從空里立。以拄杖卓一
{ "translations": [ "現代漢語譯本：", "世明禪師駐錫龍峰。之後遷往瑞巖，最後主持中竺。在方丈室內，他拿著拄杖說：『如果這裡沒有能用棒頭來求證的人，我發誓不把我的拄杖叫做拄杖。』 有這樣的人嗎？（即使是）奉敕點中的飛龍馬，（有時也會）有跛腳的鱉冒出頭來。", "在佛陀涅槃日上堂說法時，他說：『古德說，涅槃後有大人相（佛陀的莊嚴之相）。釋迦老子（釋迦牟尼佛）已經涅槃了，大人相在哪裡呢？』 他用拂子打了一個圓相說：『還看見嗎？』（正如經中所說）『容顏非常奇妙，光明照耀十方。我過去曾經供養過（佛），現在再次親近瞻仰。』", "上堂說法時，他說：『近來，大眾中聰敏的兄弟很多，徹悟的人也不少。他們都自認為已經心領神會，運用自如，臨機應變，活潑生動，毫不費力。但是到了龍峰門下，最好是從頭重新審視一遍。』 他拿起拄杖敲了一下，說：『譬如用油蠟做燈燭，不點火終究不會明亮。』", "上堂說法時，他說：『真凈和尚說：天心得自在，盛夏復清涼。衲僧如薦得，珍重法中王。』 現在是孟秋時節，盛夏已經過去，清涼重新到來。請問各位，天心是否已經得到自在了呢？即使得到了自在，更需要認識法中之王（佛法真諦）才行。如果還沒有，吽吽（警醒之聲），前頭還有大熱在等著你。", "感謝首座、知客、侍者、直歲（寺院中的職務）上堂說法。索要犀牛扇子，無風起浪地問道：『眉間掛劍，平地干戈，這兩者都不要涉及，另外還有章法。』 於是撲碎玻璃盞子，拿起沒有柄的鋤頭，輕輕地鋤著明月，深深地種下白雲，時時歌頌堯舜（傳說中的聖賢帝王）之風，日日快樂於羲皇（傳說中的上古帝王）之化。那麼，知恩報恩這句話該怎麼說呢？九萬里的鵬鳥才剛剛展開翅膀，一萬年的仙鶴便開始翱翔。", "上堂說法時，他說：『涵蓋乾坤，天光回照。截斷眾流，伏惟尚饗。』 隨波逐浪，放你一線生機。這樣說話還契合雲門大師（雲門文偃禪師）的意旨嗎？拿起拄杖，說：『一即三，三即一，火在水中燃燒，石頭從空中豎立。』 用拄杖敲了一下。", "", "english_translations": [ "English version:", "Zen Master Shiming resided at Dragon Peak. Later, he moved to Ruiyan, and finally presided over Zhongzhu. In his room, he held up his staff and said, 'If there is no one here who can seek verification with a staff, I vow not to call my staff a staff.' Is there such a person? (Even) a flying dragon horse appointed by imperial decree, (sometimes) a lame turtle will stick its head out.", "On the day of Buddha's Nirvana, during the Dharma talk, he said, 'An ancient master said that after Nirvana, there is the appearance of a great person (the majestic form of the Buddha). Shakyamuni Buddha has already entered Nirvana, where is the appearance of a great person?' He used his whisk to draw a circle and said, 'Do you see it?' (As the sutra says) 'The countenance is exceedingly wondrous, its light illuminates the ten directions. I once made offerings (to the Buddha), and now I once again draw near to pay homage.'", "During the Dharma talk, he said, 'Recently, there are many intelligent brothers in the assembly, and not a few who have thoroughly understood. They all believe that they have grasped it in their hearts and can apply it freely, responding to situations with agility, lively and effortlessly. But when they come to the Dragon Peak's gate, it is best to re-examine everything from the beginning.' He picked up his staff and struck it once, saying, 'It is like making a lamp with oil wax, it will never be bright without lighting it.'", "During the Dharma talk, he said, 'Zen Master Zhenjing said: The mind of heaven is free, high summer returns coolness. Monks if recommendable, treasure the king in Dharma.' Now it is the season of early autumn, the high summer has passed, and coolness has returned. I ask everyone, has the mind of heaven attained freedom? Even if it has attained freedom, it is still necessary to recognize the king in Dharma (the true essence of the Buddha's teachings). If not, Hum Hum (a sound of warning), there is still great heat waiting for you ahead.", "Thanking the Head Seat, the Guest Prefect, the Attendant, and the Year Overseer (positions in the monastery) for the Dharma talk. He asked for a rhinoceros fan and, without wind, stirred up waves, asking, 'A sword hanging between the eyebrows, war on flat ground, neither of these should be involved, there are other rules.' Then he smashed the glass cup, picked up a handleless hoe, lightly hoeing the bright moon, deeply planting white clouds, constantly singing the praises of the wind of Yao and Shun (legendary sage emperors), daily rejoicing in the transformation of Xi Huang (legendary ancient emperor). So, how should the phrase 'knowing gratitude and repaying gratitude' be said? The Peng bird of ninety thousand miles has just spread its wings, and the crane of ten thousand years begins to soar.", "During the Dharma talk, he said, 'Enclosing heaven and earth, the light of heaven shines back. Cutting off the flow of the masses, I respectfully offer this.' Following the waves, I release a line of life for you. Does this kind of speech accord with the intention of Zen Master Yunmen (Yunmen Wenyan)? He picked up his staff and said, 'One is three, three is one, fire burns in water, stone stands in the sky.' He struck the staff once." ] }
下。喝一喝。上堂。釋迦世尊未離兜率已自七錯八錯。何況達磨航海東來其錯猶甚。俊上座既是他家兒孫。只得將錯就錯。拈拄杖。提向上機。指其中事。只要諸人明自本心。證自本法。驀忽一個半個心法雙忘。解道穿山渡口虎咬大蟲。剪月亭前蛇吞鱉鼻。如是則三世諸佛曆代祖師總在新瑞巖拄杖頭上乞命。雖然。祇如廣額屠兒放下屠刀道我是千佛一數。且道是從本心中發現耶。從本法中發現耶。以拄杖畫一畫。天上有星皆拱北。人間無水不朝東。臘八上堂。晝見日。夜見星。大地眾生阿誰不曉。釋迦老子捏目生華。剛道于中有個悟處。二十一日杜口不言幸自可憐生。四十九載脫空謾語著甚死急。噓一聲下座。上堂。拈拄杖卓一下。大眾會么。良久。欲得不招無間業。莫謗如來正法輪。便下座。上堂。春山疊亂青。春水漾虛碧。寥寥天地間。獨立望何極。好諸禪德。不經一事不長一智。結夏小參。結卻布袋口。三世諸佛六代祖師天下老和尚眼不得妄視。耳不得妄聽。口不得妄言。足不得妄舉。一禁禁住無絲毫走作謂之圓覺伽藍。九旬禁制酢甕中蟲子有什麼出頭分。殊不知此道如凈日輪升太虛空無幽不燭。如涂毒鼓輕輕一撾聞者皆喪。雖然。只如道居有破有。居空破空。二幻既空。中亦不立。畢竟喚什麼作涂毒鼓。喚什
【現代漢語翻譯】 現代漢語譯本 下。喝一喝。上堂。釋迦世尊（Sakyamuni，佛教創始人）未離開兜率天（Tusita Heaven，佛教欲界第四天）就已經七錯八錯。更何況達磨（Bodhidharma，禪宗始祖）航海東來，錯誤就更加嚴重了。俊上座既然是他家的子孫，只得將錯就錯。拿起拄杖，提向上機，指明其中的事情，只要諸位明白自己的本心，證悟自己的本法。忽然有一個半個心法雙忘，能夠說出穿山渡口老虎咬大蟲，剪月亭前蛇吞鱉鼻的道理。如果這樣，那麼三世諸佛（過去、現在、未來諸佛）歷代祖師（禪宗傳承的祖師）都在新瑞巖的拄杖頭上乞命。雖然如此，就像廣額屠夫放下屠刀說自己是千佛之一，那麼，且說這是從本心中發現的呢？還是從本法中發現的呢？用拄杖畫一畫，天上的星星都拱衛北極星，人間沒有水不朝向東方。臘八上堂。白天見到太陽，夜晚見到星星，大地眾生誰不知道？釋迦老子（釋迦牟尼佛的俗稱）眼花繚亂，剛說其中有個悟處，二十一日閉口不言，幸好還算可憐。四十九年脫空謾語，著什麼急呢？噓一聲下座。上堂。拿起拄杖卓一下。大眾明白嗎？良久。想要不招無間地獄（Avīci，八大地獄中最苦之處）的業報，就不要誹謗如來（Tathāgata，佛的稱號之一）的正法輪（Dharma wheel，佛法的象徵）。便下座。上堂。春天的山巒重疊錯亂呈現青色，春天的水波盪漾著虛幻的碧色。空曠的天地之間，獨自站立遙望到什麼盡頭呢？各位禪德，不經歷一件事情就不會增長一分智慧。結夏小參。結住布袋口，三世諸佛六代祖師天下老和尚的眼睛不能妄看，耳朵不能妄聽，口不能妄言，腳不能妄動。一禁禁住沒有絲毫走作，這叫做圓覺伽藍（Perfect Enlightenment Sangharama，圓滿覺悟的僧伽藍）。九旬禁制，醋甕中的蟲子有什麼出頭之日？殊不知此道如凈日輪升上太虛空，沒有幽暗之處不能照亮。如涂毒鼓輕輕一敲，聽到的人都會喪命。雖然如此，就像道居有破有，居空破空，二幻既然空了，中間也不成立。到底叫什麼做涂毒鼓？叫什麼
【English Translation】 English version Down. Take a sip. Ascend the hall. Śākyamuni Buddha (Sakyamuni, the founder of Buddhism) had already made numerous mistakes even before leaving the Tusita Heaven (Tusita Heaven, the fourth heaven of the desire realm in Buddhism). Moreover, Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism) came east by sea, his mistakes were even more serious. Since Senior Zuo is his family's descendant, he has no choice but to accept the mistakes. Pick up the staff, raise it to the upper machine, and point out the matters within, only requiring everyone to understand their own original mind and realize their own original Dharma. Suddenly, one or two people forget both mind and Dharma, and can explain the principle of the tiger biting a large insect at the Chuanshan Ferry, and the snake swallowing a turtle's nose in front of the Jian Yue Pavilion. If so, then all the Buddhas of the three worlds (Buddhas of the past, present, and future) and the patriarchs of all generations (patriarchs of the Zen lineage) are begging for their lives at the head of the staff of Xin Ruiyan. Although so, just like the butcher Guang'e put down his butcher knife and said that he is one of the thousand Buddhas, then, let's say, is this discovered from the original mind? Or is it discovered from the original Dharma? Draw with the staff, all the stars in the sky arch towards the North Star, and there is no water in the world that does not flow towards the east. Ascend the hall on the eighth day of the twelfth lunar month. Seeing the sun during the day and the stars at night, who among the sentient beings on earth does not know? Old Śākyamuni (common name for Śākyamuni Buddha) is dazzled, and just said that there is an enlightenment in it, and he kept silent for twenty-one days, fortunately, he is still pitiful. For forty-nine years, he spoke empty words, what is the hurry? Sigh and descend from the seat. Ascend the hall. Pick up the staff and strike it once. Do the masses understand? After a long time. If you want not to incur the karma of Avīci (Avīci, the most painful of the eight great hells), do not slander the Tathāgata's (Tathāgata, one of the titles of the Buddha) true Dharma wheel (Dharma wheel, symbol of the Dharma). Then descend from the seat. Ascend the hall. The spring mountains are stacked in a chaotic green, and the spring water ripples with illusory emerald. In the vast world, what is the end of standing alone and looking into the distance? Good fellow Zen practitioners, one will not grow wiser without experiencing an event. Concluding the summer retreat, a small consultation. Closing the mouth of the cloth bag, the eyes of the Buddhas of the three worlds, the patriarchs of the six generations, and the old monks of the world must not look recklessly, the ears must not listen recklessly, the mouth must not speak recklessly, and the feet must not move recklessly. Once forbidden, there is no slightest movement, this is called the Perfect Enlightenment Sangharama (Perfect Enlightenment Sangharama, the Sangharama of perfect enlightenment). For ninety days of confinement, what chance do the insects in the vinegar jar have to emerge? Little do they know that this path is like a pure sun rising into the vast void, and there is no darkness that it cannot illuminate. Like a drum coated with poison, a light tap will kill those who hear it. Although so, just like the Dao resides in having and breaking having, resides in emptiness and breaking emptiness, since the two illusions are empty, the middle is also not established. What exactly is called a drum coated with poison? What is called
么作凈日輪。喝一喝。大丈夫兒。合自由信腳。踏翻知見窟。解夏小參。秋江清淺時。白露和煙裊。本無迷悟人。只要今日了。既是本無迷悟。又要了個什麼。好諸禪德。頂門正眼照古照今。腦後神光無內無外。雖則人人本具。各各現成。其柰妄想執著。不能了此。茲值聖制將圓。僧欲自恣便從今日了將去。不妨七穿八穴十字縱橫。若了不去。三十年後換手捶胸。莫言不道。除夕小參。一年將盡夜。萬里未歸人。咄。寐語作么。即今簇簇上來。兀兀立地。面面相看眼眼相對。阿那個是未歸人。樓上已吹新歲角。聽不出聲底分明聽取。窗前猶點舊年燈。見不超色底端的見來。是個皮下有血。誰家灶里無煙。說什麼到與未到。歸與未歸。雖然否極泰來。結交頭一句子也要諸人其委。拈拄杖卓一下。梅萼香傳春谷暖。松風聲度夜堂寒。舉五通仙人問佛公案。拈曰。那一通既不識者。五通敢保未徹。不見道射人先射馬擒賊須擒王。舉外道問佛不問有言不問無言話。拈曰。外道饑。求王膳。世尊和盤托出。阿難索短不構深泉。卻向鞭影里著倒。舉傅大士講經公案。拈曰。大士講經揮尺一下。百千三昧無量妙義已自昭彰。志公道講經竟。言多去道轉遠。舉盤山作街坊公案。拈曰。歌聲哭聲在在有之。因甚盤山聽得便解悟去。開池不
【現代漢語翻譯】 現代漢語譯本 如何才能使日輪清凈？喝！大丈夫，應當自由自在，打破知見的束縛。解夏小參，正值秋江清淺，白露和煙飄渺之時。本來就沒有迷惑和覺悟之人，只要今日了悟即可。既然本來就沒有迷惑和覺悟，那又要了悟什麼呢？各位禪德，頂門正眼照耀古今，腦後神光無內無外。雖然人人本自具足，個個現成，無奈妄想執著，不能了悟此理。今逢聖制將圓滿，僧人想要自恣，便從今日了悟此事。不妨七穿八穴，十字縱橫。若不能了悟，三十年後只能捶胸頓足，莫說我沒說過。除夕小參，一年將盡，萬里未歸之人。咄！說什麼夢話？如今大家聚集於此，兀自站立，面面相看，眼眼相對。哪個是未歸之人？樓上已吹響迎接新年的號角，要聽出那無聲之聲。窗前還點著舊年的燈，要見到那超越色相之物。哪個不是皮下有血之人？誰家灶里沒有炊煙？說什麼到與未到，歸與未歸。雖然否極泰來，結交的第一句話也要諸位明白其中真意。拈起拄杖，敲擊一下。梅花吐露芬芳，春天的氣息溫暖山谷，松濤陣陣，夜堂寒冷。舉五通仙人問佛的公案。拈曰：那一通既然不認識，五通敢保他沒有徹悟。沒聽過嗎？射人先射馬，擒賊先擒王。舉外道問佛，不問有言，不問無言的話。拈曰：外道飢餓，求國王的膳食，世尊和盤托出。阿難索取短繩，不構深井，卻在鞭影里跌倒。舉傅大士講經的公案。拈曰：大士講經，揮尺一下，百千三昧，無量妙義，已經昭然若揭。志公說講經完畢，言語越多，離道越遠。舉盤山做街坊的公案。拈曰：歌聲哭聲，處處都有。為什麼盤山聽了就開悟了呢？開池不
【English Translation】 English version How to purify the sun disc? Heh! A great person should be free and unfettered, overturning the cave of knowledge and views. At the end of the summer retreat, during the clear and shallow autumn river, white dew mingles with misty smoke. Originally, there are no deluded or enlightened people; one only needs to realize it today. Since there is originally no delusion or enlightenment, what is there to realize? Good venerable monks, the true eye on the crown of your head illuminates the past and present, and the divine light behind your head has no inside or outside. Although everyone inherently possesses it and each is readily available, unfortunately, due to delusional thoughts and attachments, they cannot realize this. Now that the sacred precepts are about to be completed, the monks wish to be at ease and will realize this matter from today onwards. It doesn't matter if it's seven holes and eight holes, or crisscrossing in all directions. If you cannot realize it, you will only beat your chest thirty years later. Don't say I didn't warn you. At the New Year's Eve retreat, the year is coming to an end, and countless miles away are those who have not returned home. Doh! What are you talking about in your sleep? Now everyone is gathered here, standing upright, looking face to face, eye to eye. Which one is the person who has not returned home? The New Year's horn has already been blown upstairs; listen carefully to the soundless sound. The old year's lamp is still lit in front of the window; see the thing that transcends form. Who is not a person with blood under their skin? Whose stove has no smoke? What is there to say about arriving or not arriving, returning or not returning? Although adversity turns into prosperity, the first sentence of friendship should also be understood by everyone. Raise the staff and strike it once. The fragrance of plum blossoms spreads, and the spring air warms the valley; the sound of pine wind passes through the cold night hall. Raise the case of the Five Supernatural Power Immortals questioning the Buddha (Buddha, the enlightened one). The master says: Since that one supernatural power is not recognized, I dare to guarantee that the five supernatural powers have not been thoroughly understood. Haven't you heard? To shoot a man, first shoot his horse; to capture a thief, first capture the king. Raise the words of the heretic questioning the Buddha, not asking about existence, not asking about non-existence. The master says: The heretic is hungry, seeking the king's meal; the World-Honored One presents it all on a platter. Ananda seeks a short rope and does not build a deep well, but falls in the shadow of the whip. Raise the case of Layman Fu (Layman Fu, a famous Buddhist figure) lecturing on the scriptures. The master says: Layman Fu lecturing on the scriptures, with a wave of the ruler, hundreds of thousands of samadhis (samadhis, states of meditative absorption), and immeasurable wonderful meanings are already clearly revealed. Zhi Gong (Zhi Gong, a famous Buddhist monk) said that after the lecture, the more words, the further away from the Way. Raise the case of Panshan (Panshan, a famous Zen master) making a neighborhood. The master says: There are songs and cries everywhere. Why did Panshan become enlightened upon hearing them? Opening a pond not
待月。池成月自來。舉洞山吃果子話。頌曰。尋常款客禮宜恭。況是分冬又不同。果桌掇來還掇退。洞山大欠主人翁。洪武建元寓鐘山。端坐而逝。茶毗舍利無數。塔于杭之南屏。
杭州靈隱介庵用真輔良禪師
蘇之吳縣人。范文正公十葉孫也。自幼聰穎。經書若素習。年十五從迎福院壽彌剃髮受具戒。慨然參方。天平白雲杓公指見笑隱。師遂詣龍翔。問答之頃情解頓喪。石室英主育王。師掌藏鑰。極推譽之。至正壬午出世嘉禾資聖。歷十有三載。遷明之天童。尋移杭之中竺。最後補靈隱。嘗示眾曰。達磨一宗陵夷殆盡。汝等努力如救頭然。百千法門無量妙義於一毫端可以周知。如知之。變大地為黃金。受之當無所讓。否則素餐之愧咎將誰歸。歲月流電。向上事請各急著眼。洪武四年正月十五日親理後事。謂左右曰翌日巳時吾逝矣。及期澡浴端坐書偈而寂。世壽五十五僧臘四十。阇維齒牙舌根不壞。設利無算。瘞歸云塔中。
廬山圓通約之崇𥙿禪師
毗陵陳氏子。參笑隱舉無位真人話詰之。師不覺釋然下拜。隱曰汝何所見而作禮。師曰更無第二人。隱曰從門入者不是家珍。師曰和尚慎毋壓良為賤。后住南禪。次遷圓通育王。洪武五年秋召高僧建大會於鐘山。師應詔至便殿。上問佛法大意。師
【現代漢語翻譯】 現代漢語譯本 待月。池塘映著月亮，月亮自然顯現。拈出洞山（Dongshan，人名，禪宗大師）『吃果子』的話頭。 頌曰：尋常招待客人，禮節應該恭敬，何況是冬至時節，情形又有所不同。果盤端上來又端下去，洞山實在虧欠了主人翁。 洪武（Hongwu，明朝年號，朱元璋年號，1368-1398）初年，禪師駐錫鐘山，端坐而逝，火化后舍利無數，建塔于杭州南屏。
杭州靈隱寺介庵用真輔良禪師
禪師是蘇州吳縣人，范文正公的十世孫。自幼聰穎，經書如同素來熟悉。十五歲時在迎福院由壽彌剃度受具足戒。慨然立志參訪各地。天平白雲杓公引導他去見笑隱（Xiaoyin，人名，禪宗大師）。禪師於是前往龍翔，問答之間，情解頓然消喪。石室英主和育王寺（Yuwang Temple）都非常推崇他，禪師掌管藏經的鑰匙。至正（Zhengzheng，元朝年號，元順帝年號，1341-1368）壬午年，禪師出世于嘉禾資聖寺，歷時十三年。后遷往明州的天童寺，不久又移居杭州的中竺寺，最後住持靈隱寺。曾對大眾開示說：『達摩（Damo，菩提達摩，禪宗初祖）一宗衰敗殆盡，你們要努力如同救頭一般。百千法門，無量妙義，在一毫端可以完全知曉。如果知曉了，就能變大地為黃金，接受時應當毫不謙讓。否則，白吃飯的愧疚該由誰來承擔？』歲月如流水，向上之事請各位抓緊著眼。 洪武四年（1371）正月十五日，禪師親自料理後事，告訴身邊的人說：『明日巳時我就要走了。』到了那天，禪師沐浴後端坐，寫下偈語而寂滅。世壽五十五歲，僧臘四十年。火化后，牙齒和舌根沒有損壞，舍利無數，埋葬在歸云塔中。
廬山圓通約之崇𥙿禪師
禪師是毗陵陳氏之子。參訪笑隱時，笑隱舉『無位真人』的話頭來詰問他。禪師不覺釋然，下拜。笑隱問：『你看到了什麼而作禮？』禪師說：『更無第二人。』笑隱說：『從門入者不是家珍。』禪師說：『和尚千萬不要壓良為賤。』後來住持南禪寺，接著遷往圓通寺和育王寺。洪武五年（1372）秋，皇帝召集高僧在鐘山建立大法會，禪師應詔來到便殿。皇帝問佛法大意，禪師...
【English Translation】 English version Waiting for the Moon. The moon naturally appears reflected in the pond. He brings up Dongshan's (Dongshan, a person's name, a Zen master) 'eating fruit' topic. A verse says: Ordinary hospitality should be respectful, especially during the winter solstice, when the situation is different. The fruit plate is brought up and then taken away, Dongshan really owes the host. In the early years of Hongwu (Hongwu, the reign title of the Ming Dynasty, Zhu Yuanzhang's reign title, 1368-1398), the Zen master resided in Zhongshan, passed away while sitting upright, and after cremation, there were countless relics. A pagoda was built in Nanping, Hangzhou.
Zen Master Jie'an Yongzhen Fuliang of Lingyin Temple in Hangzhou
The Zen master was from Wuxian, Suzhou, and a tenth-generation descendant of Fan Wenzheng Gong. He was intelligent from a young age, and the scriptures were as familiar to him as if he had studied them all his life. At the age of fifteen, he was tonsured and received the full precepts at Yingfu Temple by Shoumi. He resolutely vowed to visit various places. Master Baishao of Tianping guided him to see Xiaoyin (Xiaoyin, a person's name, a Zen master). The Zen master then went to Longxiang, and during the question and answer, his emotional understanding suddenly disappeared. The Master of Shishi and Yuwang Temple highly praised him, and the Zen master was in charge of the key to the Sutra Library. In the Renwu year of the Zhengzheng era (Zhengzheng, the reign title of the Yuan Dynasty, Emperor Shun of Yuan's reign title, 1341-1368), the Zen master appeared in Jiaohe Zisheng Temple, lasting thirteen years. Later, he moved to Tiantong Temple in Mingzhou, and soon moved to Zhongzhu Temple in Hangzhou, and finally resided in Lingyin Temple. He once said to the public: 'The Damo (Damo, Bodhidharma, the first patriarch of Zen Buddhism) sect is almost in complete decline, you must work hard as if saving your own head. Hundreds of thousands of Dharma gates, immeasurable wonderful meanings, can be fully known in a single hair. If you know it, you can turn the earth into gold, and you should accept it without any humility. Otherwise, who should bear the shame of eating for free?' Time flies like flowing water, please pay close attention to the matter of upward progress. On the fifteenth day of the first month of the fourth year of Hongwu (1371), the Zen master personally took care of his affairs and told the people around him: 'I will leave tomorrow at the Si hour.' On that day, the Zen master bathed, sat upright, wrote a verse, and passed away. He lived to be fifty-five years old, and had been a monk for forty years. After cremation, his teeth and tongue root were not damaged, and there were countless relics, which were buried in the Guiyun Pagoda.
Zen Master Chong𥙿 of Yuetong Temple on Mount Lu
The Zen master was the son of the Chen family of Piling. When visiting Xiaoyin, Xiaoyin questioned him with the topic of 'the True Man of No Rank'. The Zen master felt relieved and bowed. Xiaoyin asked: 'What did you see that made you bow?' The Zen master said: 'There is no second person.' Xiaoyin said: 'What enters through the door is not a family treasure.' The Zen master said: 'The abbot must not oppress the good and treat them as cheap.' Later, he resided in N禪 Temple, and then moved to Yuetong Temple and Yuwang Temple. In the autumn of the fifth year of Hongwu (1372), the emperor summoned eminent monks to establish a grand Dharma assembly in Zhongshan, and the Zen master came to the side hall in response to the summons. The emperor asked about the general meaning of the Buddha-dharma, and the Zen master...
以偈酬之。上大悅賜食上前。師或假寐鼻息作聲。鄰坐引裾覺之。上笑曰。此老人無機心。真善知識也。后示寂。塔于石耳峰。
雪竇霖禪師法嗣
杭州凈慈孤峰明德禪師
族朱氏。家世明之昌國。母夢僧玠托宿覺而有娠。幼不好嬉戲。每跏趺端坐。諸父明上座奇之。挾至金鵝俾侍灑掃。年十七得度為大僧。杖錫遊方首謁竺西坦。聆上堂語有省。復造凈慈見晦機。機問什麼物恁么來。師曰胡張三黑李四。機拈棒。師拂袖徑出。復抵雙林見明極俊。會日本遣使迎俊。師送至海濵。適晤竺田于明州。由挽師歸雪竇處以第一座。一日田上堂舉隱山泥牛入海公案。音聲如雷。師不覺群疑頓釋。述偈呈田。田嘆曰人天眼目儼然猶在。自是提唱宗乘稱性而說。嘗與仲方倫公結庵桃華塢相與激揚。足不逾戶者五年。名稱日聞。行宣政院請住松江東禪。再遷集慶保寧湖之道場杭之凈慈。帝師授圓明定慧之號。洪武五年退居道場竹林庵。一日示微疾。戒飭其徒曰。汝等一真圓性與如來等。世相起滅無異石火電光。晝夜勤行毋生退轉。吾沒後當遵佛制依法茶毗。勿令衣麻而哭也。言畢書偈泊然而逝。世壽七十九僧臘六十二。茶毗頂骨不壞舍利叢布灰燼中。建塔瘞于東岡。
天池信禪師法嗣
福州天寶鐵關法
【現代漢語翻譯】 現代漢語譯本 以偈迴應皇上。皇上非常高興，賜予御前食物。禪師有時假裝睡覺，鼻息聲很大。鄰座的人拉他的衣袖叫醒他。皇上笑著說：『這位老禪師沒有機巧之心，真是善知識啊。』後來圓寂，塔建在石耳峰。
雪竇霖禪師的法嗣
杭州凈慈孤峰明德禪師
俗家姓朱，家是明州昌國人。母親夢見僧人玠來托宿，醒來后就懷孕了。禪師小時候不喜歡嬉戲，常常跏趺端坐。諸位叔伯中的明上座覺得他很奇特，帶他到金鵝寺，讓他負責灑掃。十七歲時剃度為大僧。拄著錫杖遊歷四方，首先拜訪竺西坦禪師，聽了他的上堂說法後有所領悟。又到凈慈寺拜見晦機禪師，晦機禪師問：『什麼東西這樣來？』禪師說：『胡張三，黑李四。』晦機禪師拿起棒子要打，禪師拂袖徑直走了出去。又到雙林寺拜見明極俊禪師，適逢日本派遣使者來迎接明極俊禪師，禪師送他到海邊。恰好在明州遇到竺田禪師，竺田禪師邀請禪師回到雪竇寺，擔任第一座。一天，竺田禪師上堂，舉隱山泥牛入海的公案，聲音如雷。禪師忽然之間，所有的疑惑都消除了，寫了偈呈給竺田禪師。竺田禪師讚歎說：『人天眼目儼然還在。』從此之後，提倡宗乘，稱性而說。曾經與仲方倫公在桃華塢結庵，互相激勵，五年時間足不出戶。名聲日益增長。行宣政院請求禪師住持松江東禪寺，後來又遷到集慶保寧寺、湖之道場、杭州的凈慈寺。帝師授予『圓明定慧』的稱號。洪武五年（1372年）退居道場竹林庵。一天，禪師略微感到不適，告誡他的弟子們說：『你們的一真圓性與如來相等，世間萬物的生滅，無異於石火電光。晝夜勤奮修行，不要產生退轉之心。我圓寂后，應當遵照佛制，依法茶毗，不要穿麻衣哭泣。』說完，寫下偈語，安然逝世。世壽七十九歲，僧臘六十二年。茶毗后，頂骨沒有損壞，舍利遍佈灰燼之中。建塔埋葬在東岡。
天池信禪師的法嗣
福州天寶鐵關法
【English Translation】 English version He responded with a verse. The Emperor was greatly pleased and bestowed food from his own table. The Master sometimes feigned sleep, his snores audible. The person sitting next to him tugged at his sleeve to wake him. The Emperor smiled and said, 'This old man has no scheming mind. He is truly a good teacher.' Later, he passed away and his stupa was built at Stone Ear Peak.
Successor of Chan Master Xuetou Lin
Chan Master Gufeng Mingde of Jingci Monastery in Hangzhou
His lay surname was Zhu, and his family was from Changguo in Mingzhou. His mother dreamed of a monk, Jie, asking for lodging, and conceived upon awakening. As a child, he disliked playing and often sat in the lotus position. The elder Ming, one of his uncles, found him remarkable and took him to Jin'e Monastery to assist with sweeping and cleaning. At the age of seventeen, he was ordained as a monk. Carrying his staff, he traveled to various places, first visiting Chan Master Zhuxi Tan, and gained insight after listening to his Dharma talk. He then visited Chan Master Huiji at Jingci Monastery. Huiji asked, 'What is it that comes like this?' The Master replied, 'Hu Zhangsan, Hei Lisi.' Huiji raised his staff, but the Master brushed his sleeve and walked straight out. He then went to Shuanglin Monastery to see Chan Master Mingji Jun. It happened that Japan sent envoys to welcome Jun, and the Master saw him off at the seaside. He met Zhu Tian in Mingzhou, who invited the Master back to Xuetou Monastery, where he was appointed as the first seat. One day, Tian gave a Dharma talk, citing the case of Yinshan's mud ox entering the sea, his voice like thunder. The Master suddenly felt all his doubts dissolve and presented a verse to Tian. Tian exclaimed, 'The eyes of humans and gods are still clearly present.' From then on, he promoted the teachings of the Chan school, speaking in accordance with his nature. He once formed a hermitage with Zhong Fanglun in Taohua Wu, encouraging each other, and did not step outside for five years. His reputation grew daily. The Xing Xuanzheng Yuan requested him to reside at Songjiang Dongchan Monastery, and later he moved to Jiqing Baoning Monastery, the Lake Way Place, and Jingci Monastery in Hangzhou. The Imperial Preceptor bestowed upon him the title 'Perfectly Enlightened Samadhi Wisdom.' In the fifth year of Hongwu (1372), he retired to the Zhulin Hermitage at the Way Place. One day, he showed slight illness and instructed his disciples, saying, 'Your one true perfect nature is equal to that of the Tathagata. The arising and ceasing of worldly phenomena are no different from sparks from flint or flashes of lightning. Diligently practice day and night, and do not give rise to thoughts of regression. After my death, you should follow the Buddhist precepts and cremate me according to the Dharma. Do not wear mourning clothes and weep.' After speaking, he wrote a verse and passed away peacefully. He lived to the age of seventy-nine, with sixty-two years as a monk. After cremation, his skull remained intact, and relics were scattered among the ashes. A stupa was built and buried on the eastern hill.
Successor of Chan Master Tianchi Xin
Dharma of Tieguan at Tianbao in Fuzhou
樞禪師
溫之平陽林氏子。年十七往常州華藏寺禮竺西坦和尚受業。十九得度。二十受具。初參中峰。次謁及庵。皆不契。聞元翁主秀之石門。造而咨叩。翁示以南泉三不是話。經三年。一日大悟。述頌曰。不是心佛物。拶出虛空骨。金毛獅子兒。豈戀野狐窟。喝一喝。咄咄咄。即詣方丈。翁問作甚麼。師曰南泉被我捉敗了也。翁曰不是心不是佛不是物是個什麼。師曰。牙齒一具骨。耳朵兩片皮。翁曰不是不是別道將來。師曰鶯啼燕語鵲噪鴉鳴。翁曰錯。師亦曰錯。翁曰南泉即今在什麼處。師便喝。翁曰離卻者一喝南泉畢竟在什麼處。師拂袖便出。繇是遍謁諸方。見虛谷陵于大仰。復謁海印如於饒之蔗福。才上方丈。印問誰。師曰暫到相看。印曰什麼處來。師曰江西。印曰江西近日有甚麼事。師曰集云峰下藤條被人拗折了也。印曰莫亂統。師曰不因亂統爭得到者里。印曰且道者里事作么生。師叉手進前曰即日恭惟堂頭和尚尊候起居萬福。印曰不涉泥水一句作么生。師喝一喝曰。風從虎雲從龍。印曰一喝不作一喝用是如何。師曰。兩個泥牛斗入海。直至如今無訊息。印曰錯。師亦曰錯。印喚侍者點茶來。師曰不受者供養。印曰不受者供養受那個供養。師曰謝和尚供養。印曰曾見甚麼人來。師曰不曾見人。印曰既不
曾見人那裡得者個訊息來。師曰若見人即無者個訊息。於是服勤為凈頭。印嘗謂眾曰永嘉樞侍者是煅了底金。復游東林參澤山咸。值咸開室為眾舉竹篦因緣。聲未絕師奪卻竹篦過左邊立曰。喚作甚麼即得。咸曰略虛漢。師以竹篦打一下拗折而出。次日咸復開室。舉泗洲大聖因甚在揚州出現曰。南山起云北山下雨。師又捉住竹篦曰。南山起云北山下雨意旨如何。咸喝一喝。師曰者是鬼窟里活計畢竟意旨如何。咸曰略虛漢。師以竹篦一送曰見說洛陽華似錦。拂袖而出。后復歸石門。翁才見便曰南泉向什麼處去也。師曰說甚南泉釋迦老子來也。翁曰不是心不是佛不是物是什麼。師曰劍去久矣。翁曰趙州無聻。師曰龍生金鳳子衝破碧琉璃。翁曰古人與么道道道。師喝一喝。翁曰錯。師又喝。翁曰錯錯。師遂禮拜。翁曰放汝三十棒。乃囑曰善自護持。師又潛眾十五年。延祐戊午出世閩之天寶。帝師錫寺額加號妙覺真空大師。復遷松溪。上堂。當陽一句截斷根源。把住放行全機歷落。坐斷千聖頂𩕳。鑿開衲僧眼睛。疾焰過風奔流度刃。直得妙峰𨁝跳慧海波騰。正當恁么時。且道開堂祝讚一句作么生道。擊拂子。龍袖拂開全體現。像王行處絕狐蹤。小參。金剛正印率土咸歸。佛祖鉗錘人天罔措。階梯不立知解不存。德山棒通上徹下。
臨濟喝絕後光前。一明一切明。一用一切用。大丈夫秉吹毛劍懸肘后符。雙放雙收全殺全活。拈拄杖。鶴有九皋才翥翼。馬無千里謾追風。佛誕上堂。毗藍園降生。八十種隨好。行作象王行。吼作獅子吼。拈拄杖。雲門大師來也。復卓一卓。阿爺阿爺。上堂。舉三聖問雪峰透網金鱗以何為食。峰曰待汝出網來即向汝道。聖曰千五百人善知識話頭也不識。峰曰老僧住持事繁。師曰。三聖大似毒龍攪海白浪滔天。若不是雪峰慣入洪波。爭得驪珠在握。擊拂子。謝殿主上堂。如何是佛殿里底。悉哩蘇盧蘇盧悉哩。江國春風吹不起。鷓鴣啼在深華里。擊拂子。上堂。舉香嚴上樹話。虎頭上座出問。上樹即不問。未上樹時請和尚道。嚴呵呵大笑。師曰。上樹未上樹。鐵蛇橫古路。覿面笑呵呵。苦瓠連根苦。上堂。舉臨濟大師示眾曰。赤肉團上有一無位真人。常在汝諸人面門出入。未證據者看看。時有僧出曰如何是無位真人。濟下繩床扭住曰速道速道。僧擬議。濟托開曰無位真人是什麼乾屎橛。師曰。無位真人乾屎橛。臨濟未是白拈賊。千古長如白練飛。一條界破青山色。上堂。舉牛過窗欞。頭角四蹄都過了。因甚尾巴過不得。頌曰。浪靜風恬意轉殊。滿天星斗月輪孤。時人休戀一泓水。來上扁舟泛五湖。居三載謝歸天寶。以嗣法
【現代漢語翻譯】 現代漢語譯本 臨濟（臨濟宗的創始人）喝絕後光前。一明一切明。一用一切用。大丈夫秉吹毛劍懸肘后符。雙放雙收全殺全活。拈拄杖。鶴有九皋才翥翼。馬無千里謾追風。佛誕上堂。毗藍園（釋迦牟尼佛出生地）降生。八十種隨好。行作象王行。吼作獅子吼。拈拄杖。雲門大師來也。復卓一卓。阿爺阿爺。上堂。舉三聖問雪峰透網金鱗以何為食。峰曰待汝出網來即向汝道。聖曰千五百人善知識話頭也不識。峰曰老僧住持事繁。師曰。三聖大似毒龍攪海白浪滔天。若不是雪峰慣入洪波。爭得驪珠在握。擊拂子。謝殿主上堂。如何是佛殿里底。悉哩蘇盧蘇盧悉哩。江國春風吹不起。鷓鴣啼在深華里。擊拂子。上堂。舉香嚴上樹話。虎頭上座出問。上樹即不問。未上樹時請和尚道。嚴呵呵大笑。師曰。上樹未上樹。鐵蛇橫古路。覿面笑呵呵。苦瓠連根苦。上堂。舉臨濟大師示眾曰。赤肉團上有一無位真人。常在汝諸人面門出入。未證據者看看。時有僧出曰如何是無位真人。濟下繩床扭住曰速道速道。僧擬議。濟托開曰無位真人是什麼乾屎橛。師曰。無位真人乾屎橛。臨濟未是白拈賊。千古長如白練飛。一條界破青山色。上堂。舉牛過窗欞。頭角四蹄都過了。因甚尾巴過不得。頌曰。浪靜風恬意轉殊。滿天星斗月輪孤。時人休戀一泓水。來上扁舟泛五湖。居三載謝歸天寶（742-756）。以嗣法
【English Translation】 English version Linji's (Founder of the Linji school) shout cuts off the past and illuminates the future. Understanding one thing illuminates everything. Using one thing uses everything. A great man wields the hair-splitting sword and wears the talisman behind his elbow. Releasing and收回 simultaneously, completely killing and completely enlivening. Picking up the staff: 'The crane has the talent of the nine marshes to spread its wings; the horse without a thousand miles in vain chases the wind.' Sermon on the Buddha's Birthday: 'Born in 毗藍園 (Lumbini Garden, the birthplace of Shakyamuni Buddha), with eighty kinds of auspicious signs. Walking like an elephant king, roaring like a lion.' Picking up the staff: 'Grand Master Yunmen is coming!' Then striking it once. 'Father, Father!' Sermon: 'Raising the question of what the golden carp that has passed through the net eats, asked by Three Sages to Xuefeng. Xuefeng said, 'When you come out of the net, I will tell you.' The Sage said, 'Fifteen hundred people, even a good teacher doesn't recognize the topic.' Xuefeng said, 'The old monk is busy with the affairs of the monastery.' The Master said, 'The Three Sages are like a poisonous dragon stirring the sea, with white waves soaring to the sky. If it weren't for Xuefeng's habit of entering the great waves, how could he have obtained the pearl in his grasp?' Striking the whisk. Sermon thanking the Temple Master: 'What is in the Buddha hall?' 'Sili Sulu Sulu Sili. The spring breeze of the Jiang country cannot blow it up; the partridge cries in the deep flowers.' Striking the whisk. Sermon: 'Raising the story of Xiangyan climbing a tree. The head monk of the Tiger Head asked, 'Climbing the tree is not questioned; when not climbing the tree, please tell me, Reverend.' Xiangyan laughed heartily. The Master said, 'Climbing the tree or not climbing the tree, an iron snake lies across the ancient road. Meeting face to face, laughing heartily; the bitter gourd is bitter to the root.' Sermon: 'Raising Master Linji's instruction to the assembly: 'On the red flesh mass, there is a true man without rank, constantly entering and exiting through the gates of your faces. Those who have not yet proven it, take a look.' At that time, a monk came out and said, 'What is the true man without rank?' Linji got off the rope bed, grabbed him, and said, 'Speak quickly, speak quickly!' The monk hesitated. Linji pushed him away and said, 'What is the true man without rank? A dry shit stick!' The Master said, 'The true man without rank is a dry shit stick. Linji is not a white-handed thief. For thousands of years, it flies like a white silk, breaking the green mountains with a single line.' Sermon: 'Raising the story of the ox passing through the window. The head, horns, and four hooves have all passed through; why can't the tail pass through?' Verse: 'The waves are calm, the wind is gentle, and the meaning turns out to be different; the sky is full of stars, and the moon is lonely. People of the time, stop longing for a pool of water; come aboard a small boat and float on the five lakes.' He lived for three years and thanked him for returning to Tianbao (742-756 AD) to inherit the Dharma.
善儔主寺事。至元六年八月示微疾。作手書邀諸所與游者入山。期而畢。至求法施者隨其所欲了無倦色。正午沐浴端坐書偈曰。本無來去。一句全提。紅霞穿碧落。白日繞須彌。擲筆而逝。壽六十三臘四十五。全身塔于瑞雲院。
蒙山異禪師法嗣
孤舟濟禪師
月庭忠公居蔣山。師為第一座。時竺源參月庭至首座寮。師問源曰。蒙山嘗言栽松道者不具二緣而生。達磨葬熊耳後只屢西歸。為復是神通妙用是法爾如然。源曰形神俱妙。師叱之曰。不然。子他日當自知之。源后參無能。舉師語。能曰為汝不解故也。源釋然大悟。
太湖寬禪師法嗣
常州宜興龍池一源永寧禪師
別號虛幻子。族姓朱。淮東通州人。世為宦族。六七歲時聞佛號遽注耳聳聽。九歲懇求離俗。父母弗許。師輒不食。乃師淵模上人于廣慧寺。寺故淮海肇禪師說法處。前一夕寺眾夢迎肇。次日師至。識者異之。十二歲河南王屬僧錄給牒剃髮。尋受具戒。遍歷諸方。參中峰海于蘇之萬壽。復入穹窿謁克翁紹。紹察師志不凡俾掌藏。時年十九。一旦欲歸省覲。至毗陵復約明極㫤于焦子山習定五年。極曰。藏主見解且如此。宜亟往見人。無滯於此。師點首應之。遂至淮西太湖謁無用寬。用門庭嚴峻。師方入門厲聲叱之。
【現代漢語翻譯】 現代漢語譯本 善儔主寺（寺名）的事務。至元六年（1269年）八月，示現輕微的疾病。寫下手書邀請所有和他交往的人入山，如期完成。對於前來求法佈施的人，隨他們的意願滿足，沒有絲毫厭倦之色。正午時分沐浴完畢，端坐著寫下偈語說：『本來就沒有來去，一句完全提持。紅霞穿透碧藍的天空，白日圍繞著須彌山（佛教名山）。』寫完后擲筆而逝。享年六十三歲，僧臘四十五年。全身塔葬于瑞雲院（寺院名）。
蒙山異禪師（人名）的法嗣
孤舟濟禪師（人名）
月庭忠公（人名）住在蔣山（山名）。孤舟濟禪師是他的第一座。當時，竺源（人名）參訪月庭（人名）來到首座寮。孤舟濟禪師問竺源（人名）說：『蒙山（人名）曾經說過，栽松道者不具二緣而生，達磨（人名）葬在熊耳山（山名）后只是屢次西歸。這到底是神通妙用，還是法爾如然？』竺源（人名）回答說：『形神俱妙。』孤舟濟禪師呵斥他說：『不對。你將來自然會知道的。』竺源（人名）後來參訪無能（人名），提起孤舟濟禪師的話。無能（人名）說：『這是因為你不理解的緣故。』竺源（人名）豁然大悟。
太湖寬禪師（人名）的法嗣
常州宜興龍池一源永寧禪師（人名）
別號虛幻子。俗姓朱。淮東通州人。世代為官宦之家。六七歲時聽到佛號，就立刻 মনোযোগ 傾聽。九歲時懇求出家，父母不允許。禪師就絕食，於是拜師淵模上人（人名）于廣慧寺（寺名）。這座寺廟是淮海肇禪師（人名）說法的地方。前一天晚上，寺廟裡的僧眾夢見迎接肇禪師（人名），第二天禪師就到了。有見識的人都覺得很奇異。十二歲時，河南王（官名）通過僧錄司（官名）給予度牒剃髮。不久后受具足戒。遊歷各地，參訪蘇州萬壽寺（寺名）的中峰海禪師（人名），又進入穹窿山（山名）拜謁克翁紹禪師（人名）。克翁紹禪師（人名）觀察到禪師的志向不凡，讓他掌管藏經。當時禪師十九歲。有一天想要回家省親，到達毗陵（地名）后又與明極㫤（人名）在焦子山（山名）約定習定五年。明極㫤（人名）說：『藏主的見解尚且如此，應該趕快去拜見善知識，不要滯留在這裡。』禪師點頭答應。於是前往淮西太湖（地名）拜謁無用寬禪師（人名）。無用寬禪師（人名）的門庭非常嚴峻，禪師剛入門就被厲聲呵斥。
【English Translation】 English version He managed the affairs of Shantou Main Temple (temple name). In the eighth month of the sixth year of the Zhiyuan era (1269), he showed signs of a slight illness. He wrote a letter inviting all those who associated with him to enter the mountain, and they arrived as scheduled. To those who came seeking Dharma and offering alms, he fulfilled their wishes without the slightest weariness. At noon, after bathing, he sat upright and wrote a verse saying: 'Originally there is no coming or going, a single phrase completely grasped. Red clouds pierce the blue sky, the white sun circles Mount Sumeru (Buddhist sacred mountain).' After finishing, he threw down his pen and passed away. He lived to be sixty-three years old, with forty-five years as a monk. His entire body was enshrined in a pagoda at Ruiyun Temple (temple name).
Disciple of Chan Master Mengshan Yi (person's name)
Chan Master Guzhou Ji (person's name)
Layman Yueting Zhonggong (person's name) resided at Jiang Mountain (mountain name). The master was his first seat. At that time, Zhu Yuan (person's name) visited Yueting (person's name) and arrived at the head seat's quarters. Chan Master Guzhou Ji (person's name) asked Zhu Yuan (person's name), 'Mengshan (person's name) once said that the Daoist who plants pines is born without possessing two conditions, and after Bodhidharma (person's name) was buried at Xiong'er Mountain (mountain name), he only repeatedly returned west. Is this due to miraculous spiritual powers, or is it naturally so?' Zhu Yuan (person's name) replied, 'Both form and spirit are wonderfully subtle.' Chan Master Guzhou Ji (person's name) scolded him, saying, 'That's not right. You will naturally know it in the future.' Later, Zhu Yuan (person's name) visited Wuneng (person's name) and brought up the words of Chan Master Guzhou Ji (person's name). Wuneng (person's name) said, 'It is because you do not understand.' Zhu Yuan (person's name) suddenly had a great awakening.
Disciple of Chan Master Taihu Kuan (person's name)
Chan Master Yiyuan Yongning of Longchi in Yixing, Changzhou (person's name)
Also known as Xuhuanzi. His family name was Zhu. He was from Tongzhou in Huaidong. His family had been officials for generations. When he was six or seven years old, upon hearing the Buddha's name, he immediately listened attentively. At the age of nine, he earnestly requested to leave the secular life, but his parents did not allow it. The master then stopped eating and became a disciple of Senior Monk Yuanmo (person's name) at Guanghui Temple (temple name). This temple was where Chan Master Zhaohai (person's name) of Huaihai used to preach. The night before, the monks in the temple dreamed of welcoming Chan Master Zhao (person's name), and the next day the master arrived. Those who knew him considered it extraordinary. At the age of twelve, the Prince of Henan (official title) granted him a certificate through the Sanglu Department (official title) to shave his head. Soon after, he received the full precepts. He traveled to various places, visiting Chan Master Zhongfeng Hai (person's name) at Wanshou Temple (temple name) in Suzhou, and then entered Qionglong Mountain (mountain name) to visit Chan Master Keweng Shao (person's name). Chan Master Keweng Shao (person's name) observed that the master's aspirations were extraordinary and had him manage the Sutra library. At that time, the master was nineteen years old. One day, he wanted to return home to visit his parents, and after arriving at Biling (place name), he agreed with Mingji 㫤 (person's name) to practice meditation for five years at Jiaozi Mountain (mountain name). Mingji 㫤 (person's name) said, 'The librarian's understanding is already like this, you should quickly go to visit a good teacher and not stay here.' The master nodded in agreement. Then he went to Taihu (place name) in Huaixi to visit Chan Master Wuyong Kuan (person's name). Chan Master Wuyong Kuan's (person's name) gate was very strict, and the master was sternly rebuked as soon as he entered.
師作禮于門外。久之乃許入見。問曰何處人。師曰通州。曰淮海近日盈虛若何。師曰沃日滔天不存涓滴。用便喝出。師退徹夜不寐。一日聞用舉雲門須彌山話。聲未絕而有省。急趨前。用便打曰趙州無字作么生。師遽曰趙州狗子無佛性。萬象森羅齊乞命。無底藍兒盛死蛇。多添少減無虛剩。用喻然。繇是執侍左右者三年。用始以斷崖義所贊己像親署書授師曰。汝緣在南。逢龍即住。遇池便居。師遂受命南還。時虛谷陵元叟端瀨翁慶幻住本諸尊宿。各據名山大展化機。師皆叩擊無不吻合。元祐庚申住廣慧大洞。洞左有實相寺。馬祖弟子澄公道場。師為起廢。時有宿衲無一全者。遁跡石溪。溪與洞相望。人謂廣德二甘露門云。至治癸亥宜興龍池疏請。師以名符懸記欣然赴之。命曰禹門。先是山巔有池其深叵測。龍出每大水。居民苦之。師授龍三歸戒遂不復出。居久復至絕巘築室。壁立如削斫木為棧。棲板空中足不越限者三年。帝師稔師道行。降號弘教普濟禪師。泰定乙丑遷九里寺。至順庚午再遷李山。元統甲戌浙西江東道總管疏主常之天寧。萬壽州守敦請師。方倔起八年錫號本覺妙明真凈。至正壬午復歸龍池。尋召入京。宣命龍光殿升座說法。上大悅。賜金襕法衣加號佛心了悟。庚子出領善權。癸卯廣德亢旱。師至大雨如
【現代漢語翻譯】 現代漢語譯本： 師父在門外行禮。過了很久才被允許進去拜見。方丈問道：『你是哪裡人？』師父回答：『通州人。』方丈問：『淮海一帶最近的情況如何？』師父回答：『洪水滔天，一滴不剩。』方丈隨即呵斥師父出去。師父退下後徹夜難眠。一天，師父聽到方丈舉雲門須彌山的話頭，話音未落便有所領悟。急忙上前，方丈隨即打了他一下，問道：『趙州無字話頭該怎麼說？』師父立刻回答：『趙州狗子沒有佛性，世間萬象都在乞求活命。無底的藍子里裝著死蛇，多一點少一點都沒有虛假。』方丈聽后表示認可。從此師父在方丈左右侍奉了三年。方丈才以斷崖義所讚自己的畫像，親自署名贈予師父，說：『你的緣分在南方，遇到龍就住下，遇到池塘就居住。』師父於是接受命令返回南方。當時虛谷陵、元叟端、瀨翁慶、幻住本等各位尊宿，各自佔據名山大力弘揚佛法。師父都前去請教，沒有不契合的。 元祐庚申年（1080年）師父住持廣慧大洞。大洞左邊有實相寺，是馬祖（Mazu，禪宗大師）弟子澄公的道場。師父為它重新興建，當時沒有一個完整的舊建築。於是隱居在石溪，石溪與大洞遙遙相望。人們稱之為廣德二甘露門。至治癸亥年（1323年），宜興龍池的僧人懇請師父前去住持。師父因為地名與之前的預言相符，欣然前往，並命名為禹門。此前山頂有個池塘，深不可測。龍經常出現導致洪水，居民深受其苦。師父為龍授三歸戒，龍就不再出現了。居住一段時間后，師父又到絕壁上建造房屋，峭壁像刀削一樣，用木頭做成棧道。在空中木板上居住，三年足不越過界限。 帝師稔師聽說師父的道行，降旨賜號弘教普濟禪師。泰定乙丑年（1325年）遷往九里寺。至順庚午年（1330年）再次遷往李山。元統甲戌年（1334年），浙西江東道總管疏主常邀請師父前往天寧萬壽寺住持。方丈倔強不從，八年後被賜號本覺妙明真凈。至正壬午年（1342年）又回到龍池。不久被召入京城，皇帝命令在龍光殿升座說法。皇帝非常高興，賜予金襕法衣，加號佛心了悟。庚子年（1360年）出領善權寺。癸卯年（1363年）廣德發生旱災。師父一到，就下起了大雨。
【English Translation】 English version: The master paid respects outside the gate. After a long time, he was allowed to enter and meet. The abbot asked, 'Where are you from?' The master replied, 'Tongzhou.' The abbot asked, 'How is the area around Huaihai recently?' The master replied, 'The flood is overwhelming, not a single drop remains.' The abbot immediately scolded the master to leave. The master retreated and couldn't sleep all night. One day, the master heard the abbot raise the topic of Yunmen's Mount Sumeru, and before the words were finished, he had an insight. He rushed forward, and the abbot immediately hit him, asking, 'How should the Zhao Zhou's wordless koan be answered?' The master immediately replied, 'Zhao Zhou's dog has no Buddha-nature, all phenomena in the universe are begging for life. The bottomless blue basket is filled with dead snakes, nothing is added or subtracted, there is no falsehood.' The abbot nodded in approval. From then on, the master served the abbot for three years. The abbot then used the 'Cliff Meaning' to praise his own portrait, personally signed it, and gave it to the master, saying, 'Your affinity is in the south, stay where you encounter a dragon, and reside where you encounter a pond.' The master then accepted the order and returned to the south. At that time, venerable masters such as Xugu Ling, Yuansou Duan, Laiweng Qing, and Huanzhu Ben, each occupied famous mountains and vigorously promoted Buddhism. The master went to consult them all, and they all agreed with him. In the Gengshen year of Yuanyou (1080 AD), the master resided at Guanghui Great Cave. To the left of the Great Cave was the Shixiang Temple, the Daoguan of Cheng Gong, a disciple of Mazu (Zen master). The master rebuilt it, but there were no complete old buildings at that time. So he lived in seclusion in Shixi Creek, which faced the Great Cave from a distance. People called it the Guangde Two Dew Gates. In the Guihai year of Zhizhi (1323 AD), the monks of Longchi in Yixing earnestly requested the master to reside there. The master was pleased to go because the place name matched the previous prophecy, and named it Yumen. Previously, there was a pond on the top of the mountain, which was unfathomable. Dragons often appeared, causing floods, and the residents suffered greatly. The master gave the dragon the Three Refuges precepts, and the dragon no longer appeared. After living there for a while, the master built a house on a cliff, the cliff was like a knife cut, and wooden planks were made into a trestle. He lived on the wooden planks in the air, and his feet did not cross the boundary for three years. The Imperial Teacher Renshi heard of the master's Daoist practice and issued an edict to bestow the title of 'Hongjiao Puji Chan Master'. In the Yichou year of Taiding (1325 AD), he moved to Jiuli Temple. In the Gengwu year of Zhishun (1330 AD), he moved again to Lishan. In the Jiaxu year of Yuantong (1334 AD), Shu Zhuchang, the chief administrator of Jiangdong Road in western Zhejiang, invited the master to reside in Tianning Wanshou Temple. The abbot stubbornly refused to comply, and eight years later he was given the title of 'Benjue Miaoming Zhenjing'. In the Renwu year of Zhizheng (1342 AD), he returned to Longchi again. Soon he was summoned to the capital, and the emperor ordered him to ascend the seat in the Longguang Hall to preach the Dharma. The emperor was very pleased and bestowed a golden kasaya and added the title 'Foxin Liaowu'. In the Gengzi year (1360 AD), he went out to lead the Shanquan Temple. In the Guimao year (1363 AD), there was a drought in Guangde. As soon as the master arrived, it rained heavily.
注。眾懇住麻蕻山慈慧庵。洪武己酉夏六月示微疾。囑弟子裁紙製內外衣。且曰吾將逝矣。命移龕至絕巘。索筆書偈曰。七十八年守拙。明明一場敗闕。泥牛海底翻身。六月炎天飛雪。書畢吉祥而逝。先一月池水忽竭。及師順寂噴涌異常。時齋白戀慕至。有然頂灼臂以供養者。茶毗現五色光。齒牙舌輪皆不壞。設利無算。門人分余骨與不壞者就龍池太平齊山紫雲麻蕻五所建塔藏焉。世壽七十八僧臘六十五。有四會語錄行世。
無能教禪師法嗣
杭州妙果竺源水盛禪師
別號無住翁。饒之樂平人。范姓。十七歲依羅山常公出家。尋謁月庭于蔣山。時孤舟居第一座。諄諄誨師不置。師每自奮且發願曰。吾此生不作佛。當入無間獄。過匡廬止東林。一日夜半。不覺如出荊棘林。洎歸羅山。方得全體脫落如冰消瓦解。默舉公案如鏡照鏡。師自以為開悟。及掌藏鑰于東林。偶閱妙喜語明心見性非桑門事。又復致疑不能自釋。或譏之曰。法離唇吻道絕言詮。子何太滯也。師終不敢自是。越五載重會孤舟于蔣山(語具孤舟章)。后謁無能。盡脫玄妙知解。歷觀從前所悟宛如一夢。能撫師背曰子后當大弘吾宗也。辭能東遊至薦福。請師分座。久之隱居南巢。天曆己巳出世西湖之妙果。嘗示眾曰。凡學道人當洞明諸佛
【現代漢語翻譯】 現代漢語譯本： 注禪師，住在麻蕻山慈慧庵。洪武己酉年（1369年）夏六月，略感不適，囑咐弟子裁剪紙張製作內外衣，並說：『我將要離世了。』命人將禪床移至絕巘。索要筆墨書寫偈語說：『七十八年堅守愚拙，明明是一場徹底的失敗。泥牛在海底翻身，六月炎熱的天氣卻飛雪。』寫完后吉祥圓寂。此前一個月，池水忽然乾涸，等到禪師圓寂時，池水又噴涌而出，景象異常。當時齋白非常戀慕禪師，有人燃頂灼臂來供養。荼毗（火化）時，顯現五色光芒，牙齒、舌頭和舌輪都不壞，舍利無數。門人將剩餘的骨灰和不壞之物，分別在龍池、太平、齊山、紫雲、麻蕻五處建造佛塔安葬。世壽七十八歲，僧臘六十五年。有《四會語錄》流傳於世。
無能教禪師的法嗣：
杭州妙果竺源水盛禪師，別號無住翁，饒州樂平人，俗姓范。十七歲時依羅山常公出家。之後前往蔣山拜謁月庭禪師。當時孤舟禪師擔任第一座，諄諄教誨水盛禪師。水盛禪師常常自我激勵併發愿說：『我此生如果不成佛，就墮入無間地獄。』他經過匡廬，停留在東林寺。一天半夜，忽然感覺好像走出了荊棘林，等到回到羅山，才徹底脫落，如同冰消瓦解。默默地舉起公案，如同鏡子照鏡子。水盛禪師自認為已經開悟。後來在東林寺掌管藏經的鑰匙時，偶然閱讀妙喜的語錄，其中說到『明心見性並非桑門（出家人）的事』，又再次產生疑惑，不能自我解釋。有人譏諷他說：『法離開了唇舌，道斷絕了言語，你為何如此執著呢？』水盛禪師始終不敢自以為是。過了五年，再次在蔣山會見孤舟禪師（詳情見《孤舟章》）。之後拜謁無能禪師，徹底脫去了玄妙的知解，回顧從前所悟，宛如一場夢。無能禪師撫摸著水盛禪師的背說：『你以後應當大大弘揚我的宗派。』水盛禪師辭別無能禪師，向東遊歷，到達薦福寺，寺中僧人請他分座講法。過了很久，隱居在南巢。天曆己巳年（1329年），出世于西湖的妙果寺。曾經向大眾開示說：『凡是學道之人，應當洞明諸佛』
【English Translation】 English version: Chan Master Zhu lived in Cihui Hermitage on Mahong Mountain. In the sixth month of the summer of the JiYou year of the Hongwu reign (1369), he showed slight illness. He instructed his disciples to cut paper to make inner and outer garments, and said, 'I am about to depart.' He ordered the meditation seat to be moved to Jueyan. He asked for a brush and wrote a verse, saying, 'For seventy-eight years, I have guarded my clumsiness. Clearly, it is a complete failure. The mud ox turns over at the bottom of the sea, and in the hot June sky, snow flies.' After writing, he passed away peacefully. A month before, the pond water suddenly dried up, and when the master passed away, the water gushed out unusually. At that time, Zhai Bai was very attached to the master, and some burned their heads and arms as offerings. During cremation (荼毗), five-colored lights appeared, and the teeth, tongue, and tongue wheel remained intact, with countless sharira (舍利). The disciples divided the remaining bones and intact parts and built pagodas to bury them in five places: Longchi, Taiping, Qishan, Ziyun, and Mahong. He lived to be seventy-eight years old, with sixty-five years as a monk. The 'Si Hui Sayings' (《四會語錄》) are circulated in the world.
Successor of Chan Master Wunengjiao:
Chan Master Shuisheng Zhuyuan of Miaoguo Temple in Hangzhou, also known as Wuzhu Weng, was from Leping, Raozhou, with the surname Fan. At the age of seventeen, he became a monk under Chang Gong of Luoshan. Later, he visited Yue Ting at Jiangshan. At that time, Chan Master Guzhou was the first seat, earnestly teaching Shuisheng. Chan Master Shuisheng often motivated himself and vowed, 'If I do not become a Buddha in this life, I will fall into the Avici hell.' He passed through Kuanglu and stayed at Donglin Temple. One night, he suddenly felt as if he had emerged from a thorny forest, and when he returned to Luoshan, he completely shed everything, like ice melting and tiles disintegrating. Silently raising the koan, like a mirror reflecting a mirror. Chan Master Shuisheng thought he had attained enlightenment. Later, when he was in charge of the scripture key at Donglin Temple, he accidentally read Miaoxi's sayings, which stated that 'realizing the mind and seeing the nature is not the business of a Sangha (出家人),' and he became doubtful again, unable to explain himself. Someone ridiculed him, saying, 'The Dharma is apart from the lips and tongue, and the Tao is cut off from words. Why are you so attached?' Chan Master Shuisheng never dared to be self-righteous. After five years, he met Chan Master Guzhou again at Jiangshan (details in the 'Guzhou Chapter'). Later, he visited Chan Master Wuneng, completely shedding the mysterious knowledge and understanding, and looking back on what he had realized before, it was like a dream. Chan Master Wuneng stroked Chan Master Shuisheng's back and said, 'You should greatly promote my sect in the future.' Chan Master Shuisheng bid farewell to Chan Master Wuneng and traveled east, arriving at Jianfu Temple, where the monks invited him to share the seat and preach the Dharma. After a long time, he lived in seclusion in Nanchao. In the JiSi year of the Tianli reign (1329), he appeared at Miaoguo Temple in West Lake. He once instructed the public, saying, 'All those who study the Tao should thoroughly understand all the Buddhas.'
心宗。行解相應歲久月深。具大無畏。如透水月華。萬浪千波觸之不散。方始不被生死陰魔所惑。師槌拂之下懸崖壁立。務期實證實悟而後已。未幾復還南巢。至正丁亥戒飭徒眾且曰。世尊有言我今背痛將入涅槃。吾其時矣。侍僧捧紙求偈。師揮叱曰何以偈為。端坐而逝。世壽七十三僧臘五十三。
續燈存稿卷第六 卍新續藏第 84 冊 No. 1585 續燈存稿
續燈存稿卷第七
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
臨濟宗
大鑒下第二十三世
天目妙禪師法嗣
杭州天目中峰明本禪師
本郡錢塘孫氏子。母夢無門開道者持燈籠至家。覺而生。師神儀挺異具大人相。才離襁褓便跏趺坐。能言即歌贊梵唄。凡嬉戲必為佛事。九歲喪母。年十五決志出家。甫冠閱傳燈錄。至庵摩羅女問曼殊。明知生是不生之理。為甚麼卻被生死之所流轉。有疑。已而往參高峰。峰孤峻嚴冷不假人辭色。一見師歡然許為祝髮。一日誦金剛經至荷擔如來處。恍然開悟。時年二十有四。實至元丙戌歲也。明年從高峰剃染。又明年受具戒。未幾觀流泉有省詣峰求證。峰為打趁出。既而民間訛傳選童男女。師因問峰曰忽有人來問和尚討童男女時如何
【現代漢語翻譯】 現代漢語譯本 心宗（佛教宗派名）。修行和理解相互配合，時間長久，具備大無畏的精神。如同穿透水面的月光，萬千波浪沖擊也無法使其消散。這樣才不會被生死陰魔所迷惑。中峰禪師在說法時，言辭如懸崖峭壁般直截了當，務求弟子們真正地證悟。不久之後，中峰禪師又回到南巢。至正丁亥年（1347年），他告誡弟子們說：『世尊（釋迦牟尼）曾說過，我現在背痛，將要進入涅槃。我的時辰也到了。』侍奉的僧人拿著紙請求他留下偈語。中峰禪師揮手斥責說：『要偈語做什麼？』然後端坐而逝。世壽七十三歲，僧臘五十三年。
《續燈存稿》卷第六 《卍新續藏》第84冊 No. 1585 《續燈存稿》
《續燈存稿》卷第七
明朝 嗣祖沙門 東吳 通問 編定
笠澤居士 華亭 施沛 彙集
臨濟宗（佛教宗派名）
大鑒慧能（六祖慧能）下第二十三世
天目妙禪師法嗣
杭州天目中峰明本禪師
中峰明本禪師是本郡錢塘孫氏之子。他的母親夢見一位無門開道的僧人手持燈籠來到家中，醒來后就生下了他。中峰禪師神態儀表與衆不同，具有大人的氣象。剛離開襁褓就能跏趺而坐。能說話后就歌唱讚美梵唄。凡是嬉戲玩耍必定模彷彿事。九歲時喪母。十五歲時立志出家。剛成年時閱讀《傳燈錄》，讀到庵摩羅女問文殊菩薩（智慧的象徵）：『明明知道生是不生的道理，為什麼還會被生死所流轉？』心中產生了疑問。之後前往參拜高峰禪師。高峰禪師孤傲嚴峻，冷漠不近人情。一見到中峰禪師就非常高興，答應為他剃度。一天，中峰禪師誦讀《金剛經》至『荷擔如來』處，忽然開悟。當時他二十四歲，是至元丙戌年（1286年）。第二年跟隨高峰禪師剃度，又過了一年受具足戒。不久之後，觀賞流水時有所領悟，前往高峰禪師處請求印證。高峰禪師將他打發出來。之後民間訛傳要挑選童男童女。中峰禪師因此問高峰禪師說：『如果有人來問和尚討要童男童女時，該怎麼辦？』
【English Translation】 English version The Mind Sect (a Buddhist school). Practice and understanding correspond, with time deepening. Possessing great fearlessness, like moonlight penetrating water, myriad waves and thousands of ripples cannot scatter it. Only then will one not be deluded by the yin demons of birth and death. Under the gavel and whisk of the master, the cliff stands upright, striving for true realization and enlightenment. Before long, he returned to Nanchao. In the Dinghai year of the Zhizheng era (1347), he admonished his disciples, saying, 'The World Honored One (Sakyamuni Buddha) said, 'My back aches now, and I am about to enter Nirvana.' My time has come.' An attendant monk held paper, requesting a verse. The master waved him away, scolding, 'What is the use of a verse?' He sat upright and passed away. His earthly age was seventy-three, and his monastic age was fifty-three.
Continuation of the Lamp Records, Volume 6 Supplement to the New Buddhist Canon, Volume 84, No. 1585, Continuation of the Lamp Records
Continuation of the Lamp Records, Volume 7
Compiled and edited by Tongwen, a Shramana of Dongwu, Successor to the Ancestors, of the Ming Dynasty
Collected by Shi Pei, a Layman of Lize, Huating
Linji School (a Buddhist school)
Twenty-third Generation after Dajian Huineng (the Sixth Patriarch Huineng)
Dharma Successor of Chan Master Miaozan of Tianmu
Chan Master Zhongfeng Mingben of Tianmu, Hangzhou
Chan Master Zhongfeng Mingben was the son of the Sun family of Qiantang in this prefecture. His mother dreamed that a monk opening the way without a gate came to her home holding a lantern. She awoke and gave birth to him. The master's demeanor was extraordinary, possessing the appearance of a great man. As soon as he left the swaddling clothes, he sat in the lotus position. As soon as he could speak, he sang praises and Sanskrit chants. All his play was necessarily Buddhist activities. He lost his mother at the age of nine. At the age of fifteen, he resolved to leave home. As soon as he reached adulthood, he read the Transmission of the Lamp, and when he came to the part where the Amara woman asked Manjusri Bodhisattva (symbol of wisdom), 'Clearly knowing the principle that birth is not birth, why is one still subject to the cycle of birth and death?' he had doubts. Later, he went to visit Chan Master Gaofeng. Gaofeng was solitary, stern, and did not show kindness to others. Upon seeing the master, he happily agreed to shave his head. One day, while reciting the Diamond Sutra to the part about 'bearing the burden of the Tathagata,' he suddenly became enlightened. At that time, he was twenty-four years old, in the Bingxu year of the Zhiyuan era (1286). The following year, he followed Gaofeng to shave his head, and the year after that, he received the full precepts. Not long after, he had an awakening while watching the flowing spring and went to Gaofeng to seek verification. Gaofeng drove him out. Later, there were false rumors among the people that boys and girls were being selected. The master therefore asked Gaofeng, 'If someone comes and asks the abbot for boys and girls, what should be done?'
。峰曰我但度竹篦子與他。師于言下洞然徹法源底。峰嘗書真贊示師曰。我相不思議。佛祖莫能識。獨許不肖兒。得見半邊鼻。或問高峰諸弟子優劣。峰曰若初院主等一知半解不道全無。如義首座固是莖老竹其如七曲八曲。惟本維那卻是竿上林新篁。他日成材未易量也。迨峰遷化。師領院事。王臣問道無虛日。因謝事遨遊江湖。或船或庵居無定處。咸榜曰幻住。僧俗爭相瞻禮手額曰江南古佛。仁宗聘召不至。賜金襕袈裟並佛慈圓照廣慧禪師號。復敕師子禪院為師子正宗禪寺。時宣政院虛靈隱徑山待師。師不就。先是駙馬太尉沈王王璋嘗遣人從師問法。以為未足。復請旨親赍御香入山參謁。師為升座普說。至治中特旨降香賜金襕伽黎。師每斥學者但尚言通不求實悟。嘗示眾曰。今之參禪不靈驗者。第一無古人真實志氣。第二不把生死無常當做一件大事。第三拌舍積劫以來所習所重不下。又不具久遠不退轉身心。畢竟病在於何。其實不識生死根本故也。凡見學者輒問曰汝喚甚麼作生死。或者茫然無對。或者謂生不知來處死不知去處是生死。師曰直饒知得亦生死所知亦生死。又或指一念忽起是生一念忽滅是死。師曰。離一念起滅亦生死也。是說皆枝葉耳非根本也。夫根本者性真圓明本。無生滅去來之相。良由不覺瞥起妄心。
迷失本源虛受輪轉。以故道迷之則生死。始悟之則輪迴息。蓋根乎迷而本乎妄也。當知山河大地明暗色空五陰四大。至於動不動法皆是生死根本。若不曾向真實法中脫然超悟。更于悟外別立生涯不存窠臼。豈堪向生死岸畔劄腳。或纖毫不盡。未免復為勝妙境緣惑在那邊起諸異想。雖曰曉了其實未然。惟有痛以生死大事為己重任者。死盡偷心方堪湊泊。直下儻存毫髮許善惡取捨愛憎斷續之見。則枝葉生矣。可不慎乎。示眾。瞻在前忽在後。竹雞晝啼。華鯨夜吼。未了聽一言。如今誰動口。嗟夫學人將此一等言句作個相似底道理商量。把自家一片潔白田地添者般野狐涎沫點污了也。卻不思古人開口處如大火聚如大風輪。無你湊泊處。又如吹毛利劍等閑拈出。直要斷人命根。此豈可以心意識卜度而為得哉。若然則阿難不假再修。二祖不勞斷臂。何則。彼阿難二祖聰慧過人。意識明瞭。如汝所解者彼豈未聞耶。蓋是心不妙悟則見地不脫。若見地不脫則動是情意識輥作一團。在處依草附木承虛接響。致使上味醍醐蕰在伊不凈器中變成毒藥。一切時中如個不解脫鬼相似。見人說心說性便乃扶籬摸壁湊泊將去。才見人舉起沒巴鼻捩轉麵皮突出牙爪處。未免意識不行。便乃渾侖吞棗。如此等輩日用一心中常有二主互相起滅。有時緣般若
【現代漢語翻譯】 現代漢語譯本 迷失了本源就會虛妄地承受輪迴。因此，背離了『道』就會有生死，開始領悟『道』，輪迴就會停止。這都是因為迷惑而以虛妄為根本。應當明白，山河大地、明暗色空、五陰（色、受、想、行、識）四大（地、水、火、風），乃至動與不動的法則，都是生死的根本。如果未曾在真實的『法』中超脫領悟，又在領悟之外另立生活方式，不肯捨棄舊有的模式，怎麼能安穩地站在生死岸邊呢？哪怕有一點點沒有完全放下，難免又會被美好的境遇所迷惑，在那邊生起各種不同的想法。雖然說明白了，其實並沒有真正明白。只有那些把生死大事當作自己重要責任的人，徹底消除投機取巧的心，才能有所成就。如果心中還存留絲毫的善惡取捨、愛憎斷續的見解，那麼就會生出枝節。能不謹慎嗎？ 告誡大眾：看著在前，忽然又在後；竹雞白天啼叫，華鯨夜晚吼叫。如果還不明白，就聽我說一句：現在是誰在動口？唉！學佛的人把這些話語當作相似的道理來揣摩，把自家一片潔凈的田地，沾染上那些野狐禪的污穢。卻不想古人開口處，如大火聚集，如大風旋轉，沒有你插足的地方。又如吹毛利劍，隨便拿出來，就要斷人命根。這難道可以用心意識來揣測而得到的嗎？如果可以這樣，那麼阿難（釋迦牟尼十大弟子之一，以記憶力超群著稱）就不需要再次修行，二祖慧可（禪宗二祖，為求法而斷臂）也不用斷臂了。為什麼呢？因為阿難和慧可的聰慧超過常人，意識非常明瞭。如果像你們所理解的那樣，他們難道沒有聽說過嗎？這是因為心沒有巧妙地領悟，那麼見地就不會超脫。如果見地沒有超脫，那麼一舉一動都是情意識糾纏在一起，到處依附草木，承接虛幻的聲響，以致於上等的醍醐（比喻佛法）蘊藏在不乾淨的器皿中，也會變成毒藥。任何時候都像一個不解脫的鬼一樣，見到人說心說性，就去扶籬摸墻，牽強附會。才見到人舉起沒有把柄的東西，突然變臉，露出猙獰面目的時候，難免意識無法運作，就囫圇吞棗。像這樣的人，日常用心中常常有兩個主人互相生滅，有時攀緣般若（智慧）。
【English Translation】 English version Losing the original source, one vainly receives transmigration. Therefore, straying from the 『Tao』 leads to birth and death; beginning to understand the 『Tao』 ceases reincarnation. This is rooted in delusion and based on falsehood. One should understand that mountains, rivers, the great earth, light and darkness, form and emptiness, the Five Skandhas (form, sensation, perception, volition, consciousness), the Four Great Elements (earth, water, fire, wind), and even the laws of motion and stillness, are all the roots of birth and death. If one has not transcended and awakened in the true 『Dharma』, and establishes a separate way of life outside of enlightenment, unwilling to abandon old patterns, how can one stand securely on the shore of birth and death? Even a slight incompleteness will inevitably be deluded by beautiful circumstances, giving rise to various different thoughts. Although one says they understand, they have not truly understood. Only those who take the great matter of birth and death as their important responsibility, completely eliminating the mind of seeking shortcuts, can achieve something. If there remains even a trace of views of good and evil, acceptance and rejection, love and hate, continuity and discontinuity, then branches will grow. Can one not be cautious? Admonishing the assembly: Looking ahead, suddenly it's behind; the bamboo chicken crows during the day, the Hua whale roars at night. If you still don't understand, listen to me say one sentence: Who is moving their mouth now? Alas! Students of Buddhism treat these words as similar principles to ponder, staining their own pure land with the filth of wild fox Zen. They don't think that when the ancients opened their mouths, it was like a great fire gathering, like a great wind rotating, with no place for you to intervene. It was also like a hair-splitting sword, casually drawn out, intending to cut off the root of life. Can this be obtained by speculating with the mind and consciousness? If so, then Ananda (one of the ten major disciples of Sakyamuni Buddha, known for his exceptional memory) would not need to cultivate again, and the Second Patriarch Huike (the Second Patriarch of Zen Buddhism, who cut off his arm to seek the Dharma) would not need to cut off his arm. Why? Because Ananda and Huike were more intelligent than ordinary people, and their consciousness was very clear. If it were as you understand it, wouldn't they have heard of it? This is because if the mind does not subtly awaken, then the view will not be detached. If the view is not detached, then every action is a tangle of emotions and consciousness, clinging to grass and trees everywhere, receiving illusory sounds, so that even the supreme ghee (a metaphor for the Buddha's teachings) stored in an unclean vessel will turn into poison. At all times, one is like an unliberated ghost, and when they see people talking about mind and nature, they go to support the fence and touch the wall, forcing connections. When they see someone raise something without a handle, suddenly change their face, and show their fangs, inevitably the consciousness cannot operate, and they swallow it whole. People like this often have two masters in their daily mind, arising and ceasing mutually, sometimes clinging to Prajna (wisdom).
則忘世諦。或緣世諦則忘般若。自不知是腳跟下蹉過。卻謂我工夫未熟履踐未純而然。便乃精修白業作有漏因以為資助。又有一等顢頇佛性儱侗真如者。日用遇一切境界只作一個道理硬自排遣。乃至破律儀犯禁戒皆無忌憚。及乎弄到差別境中排遣不行處。自不知是當面著謾。卻謂我力量未充聞見不廣而然。便乃參求古教該博見聞。又或忘形死心停機息念以資狂慧。如上二種學者蓋為自無正念。況是打頭不曾遇著個咬豬狗手腳底宗師與之滌盪。坐在病中不自覺知。終日肆口而談縱舌而辯。總是隔靴抓癢。如此參學要于生死岸頭一念相應。如吹網欲滿。非愚即狂也。近世為人師者往往不能窮其源底。只欲學人速得知解暖熱門庭。多將個瑞巖主人公。臨濟無位真人。即心是佛。他是阿誰等語與人打交輥。亦不顧他立腳未穩。恐他不能領解。又向他道參底是誰。學底是誰。要見本性底是誰。只欲他便曏者里認個光影。使其擎拳豎指進前退後。不離當處便是西來本意。矧乎學人不識好惡墮他窠臼。如油入面不得出頭。誠可哀憫。良由不知眾生心中圓凈湛然元無污染。只為情生智隔想變體殊。一妄瞥興萬緣各立。外則妄見山河大地明暗色空。內則妄見四大五蘊見聞知覺。乃至八萬四千塵勞及與菩提真如涅槃佛性等相。皆不出此一妄
【現代漢語翻譯】 現代漢語譯本： 如果執著於世俗諦（Satya，真理），就會忘記般若（Prajna，智慧）。或者因為執著於世俗諦，就忘記了般若。自己不知道是腳下錯過了真理，卻說我的功夫還不夠純熟，實踐還不夠完善。於是就精進地修習善業，造作有漏洞的因，以此作為資助。還有一些人，糊里糊塗地對待佛性（Buddha-nature），含糊籠統地對待真如（Tathata，事物的本然狀態），每天面對一切境界，只是用一個道理來生硬地排遣，甚至破壞戒律，觸犯禁戒，都毫無顧忌。等到遇到特殊的境界，排遣不通的時候，自己不知道是被當面欺騙了，卻說我的力量還不夠，見聞還不夠廣博。於是就參究古代的教義，廣泛地學習見聞。或者忘卻形體，心如死灰，停止機巧，止息念頭，以此來助長狂妄的智慧。像上面這兩種學習者，都是因為自己沒有正念（Samyak-smriti，正確的念頭）。更何況一開始就沒有遇到一個像咬豬狗一樣厲害的宗師來為他們滌盪。坐在病中卻不自覺知，整天肆無忌憚地談論，縱情地辯論，總是隔靴搔癢。這樣參學，想要在生死岸頭一念相應，就像用吹氣的網想要裝滿東西一樣，不是愚蠢就是瘋狂啊。 近來爲人師表的人，往往不能窮究其根源，只是想讓學人快速地得到理解，讓門庭熱鬧起來。大多拿瑞巖（Zen master Ruiyan Shiyan）的主人公、臨濟（Linji Yixuan）的無位真人、即心是佛、他是阿誰等話語與人打交道，也不顧學人立腳是否穩固，恐怕他們不能領會理解。又問他們參的是誰，學的是誰，要見本性的是誰，只是想讓他們在這裡認個光影，使他們舉拳豎指，進前退後，不離開當下之處就是西來（Bodhidharma從西天竺來到中國）的本意。更何況學人不識好壞，掉入他們的窠臼，像油進入面里一樣無法脫身，實在可悲可憫。這都是因為不知道眾生心中圓滿清凈，湛然不動，本來就沒有污染。只是因為情生智隔，想變體殊，一念妄動，萬緣各立。外則妄見山河大地、明暗色空，內則妄見四大五蘊、見聞知覺，乃至八萬四千塵勞以及菩提（Bodhi，覺悟）、真如、涅槃（Nirvana，寂滅）、佛性等相，都離不開這一念妄動。
【English Translation】 English version: If one clings to the mundane truth (Satya), one forgets Prajna (wisdom). Or, because of clinging to the mundane truth, one forgets Prajna. One does not realize that one has missed the truth under one's feet, but says that my skill is not yet pure enough, and my practice is not perfect enough. Then one diligently cultivates good deeds, creates flawed causes, and uses them as assistance. There are also some people who are muddle-headed about Buddha-nature and vague about Tathata (the true nature of things). Every day, when encountering all kinds of situations, they just use one principle to forcefully dismiss them. They even break the precepts and violate the commandments without any scruples. When they encounter special situations and cannot dismiss them, they do not realize that they have been deceived face to face, but say that my strength is not enough and my knowledge is not broad enough. Then they study ancient teachings and learn extensively. Or they forget their form, their hearts are like dead ashes, they stop their cleverness, and they stop their thoughts to help their mad wisdom. Like the two kinds of learners above, it is because they have no right mindfulness (Samyak-smriti). Moreover, they have never met a master who is as fierce as biting pigs and dogs to cleanse them. They sit in sickness without realizing it, and they talk and argue recklessly all day long. It's always like scratching an itch through boots. If you want to be in accordance with the thought of life and death on the other side, it is like using a net to fill things with air, either foolish or crazy. In recent times, those who are teachers often cannot exhaust their roots, but just want the learners to quickly gain understanding and make the door lively. Most of them use the words of the protagonist of Ruiyan (Zen master Ruiyan Shiyan), the real person without position of Linji (Linji Yixuan), 'the mind is Buddha', 'who is he' and other words to deal with people, and do not care whether the learner's footing is stable, fearing that they cannot understand. They also ask them who is participating, who is learning, and who wants to see the original nature, just wanting them to recognize a light and shadow here, so that they raise their fists and point their fingers, advance and retreat, and not leave the present place is the original intention of the West (Bodhidharma came to China from West India). Moreover, if the learners do not know good and bad and fall into their trap, like oil entering the noodles, they cannot get out, which is really sad and pitiful. This is because they do not know that the minds of sentient beings are perfectly pure, clear and still, and originally have no pollution. It is only because emotions arise and wisdom is separated, thoughts change and bodies are different, and one thought arises falsely, and all conditions are established separately. Outwardly, they falsely see mountains, rivers, earth, light and darkness, form and emptiness, and inwardly, they falsely see the four great elements, the five aggregates, seeing, hearing, knowing, and perceiving, and even the eighty-four thousand defilements, as well as Bodhi (enlightenment), Tathata, Nirvana (extinction), Buddha-nature and other aspects, all of which cannot be separated from this one false thought.
而有。然此妄念若欲去除。直須是工夫純熟脫落根蒂。坐斷聖凡劃然開悟。不然。直饒你見超二祖慧過阿難。正坐在第八識中。以識去識以妄遣妄。如避身影于日中滅眼華于空里。徒自勞神轉成差別。所以從上諸老宿不柰伊何。拈出一把折柄刀子刺在伊命根上。待伊捱到轉身不得處。奮命一挨卒地斷爆地折。妄消想滅見謝執忘。便見森羅萬象廓爾平沉。聞見覺知當處解脫。並百千世界融歸一心。自然法法全真頭頭顯露。然雖如是。若要向衲僧面前開口吐氣。更須朝打三千暮打八百。待伊死髑髏上活眼重開。方有語話分。大都是無量劫中生死根本。今日要與一期和盤翻轉豈易事哉。如其不爾。你但以妄想心生妄想見。忽忽草草認個目前鑒覺昭昭靈靈。吃飯著衣開口動舌底喚作自己。又妄認山河大地鵲噪鴉鳴風動塵起處喚作法身。卻不思命根未斷見地不脫。坐在六塵緣影里不肯知非。有時被人說個不是便乃牽引古人譚玄說理處從頭印過。只與么麻纏紙裹依稀彷彿輥過一生。逗到臘月三十日四山交逼真境現前。換卻眼睛從前認底總皆不是了也。到者里甘聽處分噬臍何及。然後招妄譚般若欺罔聖賢之報。百劫千生受諸苦楚。如此等事從古至今賺人多矣。豈不見古人有偈曰。學道之人不識真。只為從前認識神。無量劫來生死本。
【現代漢語翻譯】 現代漢語譯本 然而有。如果想要去除這種虛妄的念頭，必須是功夫純熟，徹底脫落根源。截斷聖凡之路，豁然開悟。不然的話，即使你見解超過二祖慧可（禪宗二祖），智慧勝過阿難（佛陀十大弟子之一），也只是坐在第八識（阿賴耶識）中，用意識去消除意識，用虛妄來遣除虛妄，就像在陽光下躲避自己的影子，在空中消滅眼花一樣。只是徒勞無功，反而造成差別。所以歷代老禪師們對此無可奈何，拿出一把折斷刀柄的刀子，刺在他的命根上，等他掙扎到無法轉身的地步，奮力一挨，突然斷裂，轟然折斷。虛妄消失，妄想滅除，見解消謝，執著遺忘。便會看見森羅萬象廓然平靜沉寂。聞見覺知當下解脫。所有百千世界都融合歸於一心。自然一切法都真實，處處都顯露。雖然如此，如果要向出家人面前開口說話，更需要每天打三千下，晚上打八百下，等到他死寂的骷髏上重新睜開活眼，才能有說話的份。這些大都是無量劫以來的生死根本，今天想要徹底翻轉，哪裡是容易的事呢？如果不是這樣，你只是用妄想心生出妄想見解，馬馬虎虎地認為眼前這個明明白白、靈靈覺覺的鑒覺就是自己，又錯誤地認為山河大地、鵲叫鴉鳴、風動塵起的地方就是法身。卻不想命根未斷，見地沒有脫落，坐在六塵緣影里不肯承認錯誤。有時被人說個不是，就牽強附會地引用古人談玄說理的話來印證。只是這樣含糊不清地矇混過一生。等到臘月三十日（除夕），四面八方逼迫而來，真實境界顯現眼前，換了眼睛，從前所認為的全部都不是了。到這個時候，只能甘心聽憑處置，後悔也來不及了。然後招來虛妄談論般若（智慧），欺騙聖賢的報應，百劫千生遭受各種苦楚。如此等等的事情，從古至今欺騙了很多人啊！難道沒看見古人有偈語說：『學道之人不識真，只為從前認識神。無量劫來生死本，』
【English Translation】 English version And there is. However, if you want to remove this false thought, you must have pure skill and completely get rid of the root. Cut off the path of the saint and the ordinary, and suddenly attain enlightenment. Otherwise, even if your understanding surpasses the Second Patriarch Huike (the Second Patriarch of Zen Buddhism) and your wisdom exceeds Ananda (one of the Buddha's ten major disciples), you are only sitting in the eighth consciousness (Alaya consciousness), using consciousness to eliminate consciousness, and using falsehood to dispel falsehood, like avoiding your shadow in the sun and extinguishing eye flowers in the void. It is only in vain and creates differences. Therefore, the old Zen masters of the past were helpless about this, and took out a knife with a broken handle and stabbed it at his life root, waiting for him to struggle to the point where he could not turn around, and with a desperate push, it suddenly broke and shattered. Falsehood disappears, delusion is extinguished, views are dispelled, and attachments are forgotten. Then you will see that all things in the universe are quiet and still. Hearing, seeing, and knowing are liberated at the moment. All hundreds of thousands of worlds merge into one mind. Naturally, all dharmas are true and revealed everywhere. Even so, if you want to open your mouth and speak in front of a monk, you need to hit three thousand times a day and eight hundred times at night, until he reopens his living eyes on his dead skull, then he will have the right to speak. These are mostly the roots of birth and death from countless kalpas. How easy is it to completely reverse it today? If not, you just use a delusional mind to generate delusional views, and carelessly think that the clear and aware awareness in front of you is yourself, and mistakenly think that the mountains, rivers, earth, the crowing of magpies and crows, and the wind and dust are the Dharmakaya (the body of the Dharma). But you don't think that the root of life has not been cut off, the view has not been detached, and you are sitting in the shadows of the six dusts and refuse to admit your mistakes. Sometimes, when someone says something is wrong, you forcibly quote the words of the ancients about metaphysics and reasoning to confirm it. You just muddle through your life in this vague way. When the thirtieth day of the twelfth lunar month (New Year's Eve) comes, and the real realm appears before you from all directions, you change your eyes, and everything you thought before is no longer true. At this time, you can only willingly accept the disposal, and it is too late to regret. Then you will incur the retribution of falsely discussing Prajna (wisdom) and deceiving the sages, and suffer all kinds of hardships for hundreds of kalpas. Such things have deceived many people from ancient times to the present! Haven't you seen the ancient verse that says: 'Those who study the Tao do not know the truth, only because they recognize the spirit from the past. The root of birth and death for countless kalpas,'
癡人喚作本來人。本上座到者里事不獲已。更為伊與古人翻款去也。學道之人不識真。用識作么。只為從前認識神。也不較多。生死本即不問。如何是本來人。喝一喝。切忌錯下注腳。與大覺長老書曰。初六日分袂不及拜送。懸情依依未能暫忘。昨者坐語未及他論。而首以住院承嗣叩之者。惟恐足下茍徇世諦故也。某與足下納交一十六年。彼此心懷洞然明白。豈意足下不諒愚情反欲相及。何臨事翻覆若此耶。古人於法嗣嫡傳所以深明宗系者。大法源委不可誣也。世漓俗薄奉金請拂以院易嗣者有之。某嘗痛心於此。夫大覺雖先師開山。然十方叢林盡有尊宿。舍彼不取而必欲某尸之。何識量之不廣也。某非畏住持。實畏嗣法于開山也。故退避力辭而舉足下為之主政。以足下自師一山禪師。豈可茍徇世俗而易其所師哉。由此言之。某猶不欲以先師座下人迭尸大覺。而況牽枝引蔓欲為某之嗣乎。聞命駭然。專浼逆流。塔主預此拜聞。望以玉峽之音直與拈出。或欲徇俗易嗣則某斷然不敢與足下一日相聚也。至扣至扣。至治癸亥八月十五說偈辭眾曰。我有一句。分付大眾。更問如何。無本可據。置筆安坐而逝。世壽六十一僧臘三十七。奉全身塔于本山之西岡。天曆二年敕謚智覺。塔曰法雲。覆命虞文靖公集為之銘。元統二年賜廣錄
三十卷入藏。號普應國師(大覺泰定叟也。皇慶間瞿運使霆發屢請師住大覺。師力辭。舉定叟應命。叟嘗歷職于開先一山萬和尚會中。后復參師。及出世欲改嗣師。師以是書卻之。令嗣一山)。
杭州天目斷崖了義禪師
湖之德清湯氏子。年十七聞禪者誦高峰上堂語曰欲窮千里目更上一層樓。師曰有大善知識必能為人拔釘去楔。遂往參謁。侍峰于死關。峰令看萬法歸一一歸何處話。因名從一。他日峰為眾舉牛過窗欞話。師聞而有疑。日夕體究。偶過缽盂塘見松枝雪墜有省。詣峰呈頌曰。不問南北與東西。大地山河一片雪。聲未絕峰痛棒打出。不覺隕身崖下。崖懸壁立人意其必死。同學捫蘿接磴以救之。師無所苦。乃自誓七日取證。未至期豁然大悟。復馳至死關大呼曰。老和尚今日謾我不得也。復說偈曰。大地山河一片雪。太陽一照便無蹤。自此不疑諸佛祖。更無南北與西東。峰乃上堂曰。山僧二十餘年布縵天網子打鳳羅龍。不曾遇得一蝦一蟹。今日有個蟭螟蟲撞入網中。固是不堪上眼。三十年後向孤峰絕頂揚聲大叫。且道叫個甚麼。舉拂子曰。大地山河一片雪。師謂同學曰。盡大地有一人發真歸元從一皆知之。峰嘆其俊快。尋回省親乃奉母入武康上柏結茅以居。人見其混俗。罔測其意。后還山見峰。峰曰
【現代漢語翻譯】 現代漢語譯本 三十卷入藏。號普應國師(大覺泰定叟也，指泰定年間(1324年-1328年)的大覺寺的泰定叟)。皇慶年間(1312年-1313年)瞿運使霆發多次請國師住持大覺寺，國師堅決推辭，推薦定叟應命。定叟曾經在開先一山萬和尚的門下任職，後來又參拜國師。等到定叟要出世弘法，想要改變繼承國師的法脈時，國師用這本書推辭了他，讓他繼承一山的法脈。
杭州天目斷崖了義禪師
禪師是湖州德清湯氏之子。十七歲時，聽到禪者誦讀高峰禪師的上堂語：『想要窮盡千里之目，更上一層樓。』禪師說：『有大善知識必定能為人拔除釘子，去掉木楔。』於是前往參拜高峰禪師，在死關侍奉他。高峰禪師讓他參看『萬法歸一一歸何處』的話頭，因此取名為從一。一天，高峰禪師為大眾舉了牛過窗欞的話頭，禪師聽後心生疑惑，日夜體究。偶然經過缽盂塘，看到松枝上的雪墜落，有所領悟。於是去見高峰禪師，呈上頌語說：『不問南北與東西，大地山河一片雪。』話音未落，高峰禪師就用棒痛打他，不覺從懸崖下墜落。懸崖峭壁，人們認為他必死無疑。同學們攀援藤蘿，接連傳遞，才把他救上來。禪師沒有感到痛苦，於是發誓七日內證悟。不到七日，豁然大悟，又跑到死關大喊：『老和尚今天騙不了我了！』又說偈語說：『大地山河一片雪，太陽一照便無蹤。從此不疑諸佛祖，更無南北與西東。』高峰禪師於是上堂說：『山僧二十多年來，張開瀰漫天空的網，想要捕捉鳳凰和蛟龍，卻不曾遇到一隻蝦或一隻蟹。今天有個蟭螟蟲撞入網中，固然是不堪入眼。三十年後向孤峰絕頂揚聲大叫，且說叫個什麼？』舉起拂塵說：『大地山河一片雪。』禪師對同學說：『盡大地有一人發真歸元，從一都知道他。』高峰禪師讚歎他俊拔敏捷。不久禪師回家省親，於是奉養母親到武康上柏結茅居住。人們見他混跡於世俗之中，無法測度他的意圖。後來禪師回到山上見高峰禪師，高峰禪師說：
【English Translation】 English version Thirty volumes were entered into the Tibetan Buddhist canon. He was titled National Teacher Pǔyìng (Dàjué Tàidìng Sǒu, referring to Tàidìng Sǒu of Dàjué Temple during the Tàidìng era (1324-1328)). During the Huángqìng era (1312-1313), Commissioner Qú Yùnshǐ Tíngfā repeatedly invited the National Teacher to reside at Dàjué Temple, but the National Teacher firmly declined, recommending Dìng Sǒu to accept the appointment. Dìng Sǒu had previously served under Monk Yīshān Wàn at Kāixiān Temple, and later he also visited the National Teacher. When Dìng Sǒu was about to emerge into the world to propagate the Dharma and wanted to change the lineage he inherited from the National Teacher, the National Teacher used this book to decline him, instructing him to inherit the lineage of Yīshān.
Zen Master Duànyá Liǎoyì of Tiānmù Mountain, Hángzhōu
The Zen Master was the son of the Tāng family of Déqīng, Húzhōu. At the age of seventeen, he heard a Zen practitioner reciting the High Peak Zen Master's Dharma hall discourse: 'To exhaust a thousand miles of sight, ascend another level.' The Zen Master said: 'A great virtuous teacher must be able to remove nails and wedges for people.' Thereupon, he went to visit and serve High Peak Zen Master at the Death Retreat. High Peak Zen Master instructed him to contemplate the topic 'The myriad dharmas return to one, where does the one return?' Hence, he was named Cóngyī (Following One). One day, High Peak Zen Master raised the topic of the ox passing through the window lattice for the assembly. Upon hearing this, the Zen Master became doubtful and investigated it day and night. Accidentally passing by Bōyú Pond, he saw snow falling from a pine branch and had an awakening. He then went to see High Peak Zen Master and presented a verse saying: 'Not asking north, south, east, or west, the great earth and mountains are a single sheet of snow.' Before the words were finished, High Peak Zen Master struck him hard with a staff, and he unknowingly fell off the cliff. The cliff was steep, and people thought he would surely die. His fellow students climbed down with ropes and ladders to rescue him. The Zen Master felt no pain, and then vowed to attain enlightenment within seven days. Before the seven days were up, he suddenly had a great enlightenment and ran back to the Death Retreat, shouting: 'Old monk, you can't deceive me today!' He also spoke a verse saying: 'The great earth and mountains are a single sheet of snow, once the sun shines, it disappears without a trace. From this, I no longer doubt all the Buddhas and Patriarchs, there is no more north, south, east, or west.' High Peak Zen Master then ascended the Dharma hall and said: 'For more than twenty years, this mountain monk has spread a net covering the sky, wanting to catch phoenixes and dragons, but has never encountered even a shrimp or a crab. Today, a midge has crashed into the net, it is certainly not worth looking at. Thirty years from now, shout loudly towards the solitary peak, what will you shout?' Raising the whisk, he said: 'The great earth and mountains are a single sheet of snow.' The Zen Master said to his fellow students: 'If there is one person in the entire earth who awakens to the source and returns to the origin, Cóngyī will know him.' High Peak Zen Master praised him for his brilliance and quickness. Soon after, the Zen Master returned home to visit his family, and then supported his mother to live in a thatched hut on Shàngbǎi in Wǔkāng. People saw him mingling with the secular world and could not fathom his intentions. Later, the Zen Master returned to the mountain to see High Peak Zen Master, who said:
大有人見你拖泥帶水。師曰兩眼對兩眼。遂為剃落。改名了義。峰既示寂。師益韜晦。頹然居下版。四眾累請勉住師子正宗禪寺一載。示眾。若要超凡入聖永脫塵勞。直須去皮換骨絕後再蘇。如寒灰髮焰枯木重榮。豈可作容易想。我在老和尚處多年。每被大棒打徹骨髓。不曾有一念遠離心。直至如今才觸著痛處不覺淚流。豈似你等歡喜踴躍。咬著些子苦味便乃掉頭不顧。殊不知苦味能除百病。大凡工夫若到省力時。如順水流舟。只要梢公牢牢把舵。才有絲毫異念生。管取喪身失命。若到純一處不可起一念精進心。不可起一念懈怠心。不可起一念求悟心。不可起一念得失心。才有念生即有一切邪魔入你心腑。使你顛狂胡說亂道。永作魔家眷屬。佛也難救你。戒之戒之。元統元年歲除日謂侍者曰。有一件事天來大。你還委悉么。良久曰。明日是季朝。正月六日詣法雲塔西。指空地曰更好立個無縫塔。其𣆶與禪者譚笑如平時。至夜分乃曰老僧明日天臺去也。者曰某甲隨師去。師曰你走馬也趁我不及。翌旦跏趺而化。世壽七十二僧臘四十九。藏全身於云深庵。化之日雷砰雨射白晝晦瞑。及葬。雪華繽紛林木縞素。送葬者數千人。悲慟哀戀聲憾山谷。初中峰示寂會葬齋次。師謂眾曰。后十二年更為老僧一會。眾未深信。至是始驗
{ "translations": [ "現代漢語譯本：", "有人見你做事不幹脆利落。高峰禪師說：『兩眼相對。』於是為他剃度，改名爲了義。高峰禪師圓寂后，了義禪師更加韜光養晦，默默地住在下版。四眾弟子多次懇請他勉強住持師子正宗禪寺一年。他向大眾開示說：『想要超凡入聖，永遠脫離塵世的勞苦，必須脫胎換骨，死而復生，如同寒冷的灰燼重新燃起火焰，枯萎的樹木再次煥發生機，怎麼可以輕易看待？我在老和尚（指高峰原妙禪師）處多年，常常被他用大棒打得徹骨疼痛，不曾有一念遠離道心。直到如今才觸及痛處，不禁淚流滿面。哪裡像你們這樣歡喜雀躍，稍微嚐到一點苦味就掉頭不顧。殊不知苦味能去除各種疾病。大凡功夫到了省力的時候，就像順水行舟，只要梢公牢牢把住舵。只要有絲毫雜念產生，必定會喪身失命。如果到了純一的境界，不可生起一念精進心，不可生起一念懈怠心，不可生起一念求悟心，不可生起一念得失心。只要有念頭產生，一切邪魔就會進入你的心腑，使你顛狂胡說，亂道，永遠成為魔家的眷屬。佛也難以救你，戒之！戒之！』", "元統元年（1333年）除夕，了義禪師對侍者說：『有一件事像天一樣大，你明白嗎？』過了很久，又說：『明天是季朝。』正月初六，了義禪師到法雲塔西邊，指著空地說：『最好在這裡建一座無縫塔。』他和禪者們談笑如平時。到了夜裡，才說：『老僧明天要到天臺山去了。』侍者說：『弟子跟隨師父去。』了義禪師說：『你騎馬也趕不上我。』第二天早上，了義禪師跏趺坐化。世壽七十二歲，僧臘四十九年。將全身藏於云深庵。圓寂之日，雷聲轟鳴，暴雨傾瀉，白晝昏暗。等到安葬時，雪花紛紛揚揚，樹林一片銀白。送葬者數千人，悲痛哀傷的聲音震動山谷。當初高峰禪師圓寂時，在會葬齋飯上，了義禪師對眾人說：『十二年後，再為老僧舉辦一次法會。』眾人不太相信，到這時才應驗了。", "english_translations": [ "English version:", "Some people saw you as being indecisive. The Master (高峰禪師 Gāofēng Chánshī) said, 'Eyes meet eyes.' Thereupon, he shaved his head and changed his name to Liaoyi (了義 Liǎoyì, meaning 'Understanding the Meaning'). After Feng (高峰禪師 Gāofēng Chánshī) passed away, the Master (了義禪師 Liǎoyì Chánshī) became even more reclusive, quietly residing in Xia Ban. The four assemblies repeatedly requested him to reluctantly reside at the Lion's Orthodox Zen Temple (師子正宗禪寺 Shīzi Zhèngzōng Chánsì) for a year. He addressed the assembly, saying, 'If you want to transcend the ordinary and enter the sacred, to forever escape the toil of the world, you must shed your skin and exchange your bones, to be reborn after death, like cold ashes rekindling flames, withered trees flourishing again. How can you take it lightly? I was with the old monk (高峰原妙禪師 Gāofēng Yuánmiào Chánshī) for many years, and I was often beaten to the marrow with a big stick. I never had a single thought of straying from the path. Only now do I touch the sore spot and cannot help but shed tears. How can it be like you, rejoicing and leaping for joy, tasting a little bitterness and then turning away? You do not know that bitterness can cure all diseases. Generally, when the effort reaches a point of ease, it is like a boat flowing downstream. The boatman only needs to firmly hold the rudder. If even a slight distraction arises, it will surely lead to loss of life. If you reach a state of purity, you must not give rise to a single thought of diligence, you must not give rise to a single thought of laziness, you must not give rise to a single thought of seeking enlightenment, you must not give rise to a single thought of gain or loss. As soon as a thought arises, all demons will enter your heart, causing you to become mad, to speak nonsense, to talk wildly, and to forever become a member of the demon's family. Even the Buddha cannot save you. Be warned! Be warned!'", "On New Year's Eve of the first year of the Yuantong reign (元統元年 Yuántǒng Yuánnián, 1333), the Master (了義禪師 Liǎoyì Chánshī) said to his attendant, 'There is something as big as the sky, do you understand it?' After a long time, he said, 'Tomorrow is the season's court.' On the sixth day of the first month, the Master (了義禪師 Liǎoyì Chánshī) went to the west of Fayun Pagoda (法雲塔 Fǎyún Tǎ), pointed to the empty space, and said, 'It would be better to build a seamless pagoda here.' He talked and laughed with the Zen practitioners as usual. At night, he said, 'The old monk will go to Tiantai Mountain (天臺山 Tiāntāi Shān) tomorrow.' The attendant said, 'This disciple will follow the Master.' The Master (了義禪師 Liǎoyì Chánshī) said, 'Even if you ride a horse, you cannot catch up with me.' The next morning, the Master (了義禪師 Liǎoyì Chánshī) sat in the lotus position and passed away. He was seventy-two years old, and his monastic age was forty-nine years. His whole body was buried in Yun Shen Hermitage (云深庵 Yún Shēn Ān). On the day of his passing, there was thunder and rain, and the daytime was dark. When he was buried, snowflakes fell, and the trees were covered in white. Thousands of people attended the funeral, and their sorrowful cries shook the valleys. Initially, when Zhongfeng (中峰 Zhōngfēng) passed away, at the funeral feast, the Master (了義禪師 Liǎoyì Chánshī) said to the assembly, 'Twelve years later, hold another memorial service for the old monk.' The assembly did not fully believe it, but it was verified at this time." ] }
。至順二年七月朝廷欽師道行敕謚佛慧圓明正覺普度大師。
大覺布衲祖雍禪師
明州寧海人。侍高峰最久。躬事舂㸑貌甚黑瘠。戇而少文。初為院主後首眾。提唱超卓。高峰遷化。眾請中峰居大覺。中峰力辭推師主之。惜乎住世不久。嘗見其山居偈曰。就樹縛茅成屋住。拾荊編戶傍溪開。是他懶瓚無靈驗。惹得天書三度來。高風遠韻概可想見云。後於中竺桂子堂書偈坐逝。(中峰和尚題師像贊曰。浙東山。浙西水。面目儼存。真機不倚。蓮華峰突兀半天。桂子堂腥臊萬里。玻璃誰道匪家珍。沉沉法海深無底)
按禪燈世譜。高峰嗣下列有空中假。五燈續略集有處州白雲空中假禪師得法高峰。棲白雲山。四方禪衲聞風來赴。屨滿戶外。至元丙子夏。一日援筆書偈曰。地水火風先佛記。掘地深埋第一義。一免檀那幾片柴。二免人言無舍利。書畢趺坐而化。愚謂高峰老祖生平踞斷死關。且罕接見。何況許可。當時如布衲雍公從初至終傳銘中班班可考。尚未聞其紹祖嗣法。其餘或參叩開悟。未必絕無其人。而一知半見。但存以志不泯。未敢擅列法嗣下也。今濟宗僅老祖一脈。雖於後學無關。亦足為今時影響附會者作鍼砭。
靈云定禪師法嗣
般若絕學世誠禪師
示眾。有志之士趁眾中
【現代漢語翻譯】 至順二年（1331年）七月，朝廷欽差賜予道行禪師敕號『佛慧圓明正覺普度大師』。
大覺布衲祖雍禪師
是明州寧海人。侍奉高峰禪師最久。親自舂米做飯，外貌非常黑瘦。為人憨直，不善文辭。起初擔任院主，後來帶領大眾修行，提倡的佛法非常卓越。高峰禪師圓寂后，大眾請中峰禪師住持大覺寺，中峰禪師極力推辭，推薦祖雍禪師主持。可惜祖雍禪師住世不久。曾經看到他山居的偈語說：『就著樹木捆紮茅草建成房屋居住，拾取荊棘編成籬笆在溪邊打開門戶。是那懶瓚沒有靈驗，惹得皇帝的詔書三番五次到來。』高尚的風度和深遠的韻致大概可以想見。後來在中竺桂子堂書寫偈語後坐化圓寂。（中峰和尚題寫祖雍禪師畫像的讚語說：『浙東的山，浙西的水，面目儼然存在，真正的機鋒不依賴任何事物。蓮花峰突兀聳立在半空，桂子堂腥臊的氣味瀰漫萬里。誰說玻璃不是佛家的珍寶，沉沉的法海深不可測』）
按照《禪燈世譜》記載，高峰禪師的嗣法弟子中有空中假禪師。《五燈續略集》記載有處州白雲空中假禪師得法于高峰禪師，居住在白雲山。四方的禪僧聽到他的名聲前來拜訪，鞋子堆滿了門外。至元丙子年（1276年）夏天，有一天拿起筆書寫偈語說：『地水火風是先佛的記述，掘地深埋是第一義。一則免去施主幾片柴火，二則免去人們說沒有舍利。』寫完后就趺坐而化。我認為高峰老祖一生堅守死關，而且很少接見人，更何況是許可別人嗣法。當時像布衲祖雍禪師，從始至終，傳記銘文中記載得清清楚楚，尚未聽說他紹祖嗣法。其餘的人或許是參禪叩問而開悟，未必完全沒有這樣的人。而那些一知半解的人，只是把這些記錄下來，不敢擅自把他們列在法嗣之下。現在濟宗僅有高峰老祖這一脈，雖然與後來的學人無關，也足以給現在那些喜歡妄加評論和附會的人作為警醒。
靈云定禪師法嗣
般若絕學世誠禪師
對大眾開示說：有志向的人要趁著人多的時候
【English Translation】 In the seventh month of the Zhishun second year (1331), the imperial court bestowed upon the Chan master Daoxing the posthumous title 'Great Master of Buddha Wisdom, Perfect Enlightenment, Correct Awareness, and Universal Salvation'.
Chan Master Zuyong, the Cloth-wearing Monk of Dajue Temple
He was a native of Ninghai in Mingzhou. He served Gaofeng Chan Master for the longest time. He personally husked rice and cooked, and his appearance was very dark and thin. He was honest and not skilled in writing. Initially, he served as the abbot of the monastery, and later led the monastic community, advocating the Dharma with excellence. After Gaofeng Chan Master passed away, the community invited Zhongfeng Chan Master to reside at Dajue Temple, but Zhongfeng Chan Master strongly declined and recommended Zuyong Chan Master to take charge. Unfortunately, Zuyong Chan Master did not live long. I once saw his mountain dwelling verse which said: 'Binding thatch to trees to make a house to live in, gathering thorns to weave a door, opening it beside the stream. It is that Lazy Zan was not efficacious, attracting imperial decrees three times.' His noble character and profound charm can be imagined. Later, he wrote a verse in the Osmanthus Hall of Zhongzhu Temple and passed away in a seated posture. (Venerable Zhongfeng wrote a eulogy for the portrait of the master, saying: 'The mountains of eastern Zhejiang, the waters of western Zhejiang, his face is vividly present, his true essence does not rely on anything. Lotus Peak rises abruptly into the sky, the stench of the Osmanthus Hall permeates ten thousand miles. Who says glass is not a treasure of the Buddhist family, the deep sea of Dharma is unfathomable.')
According to the 'Genealogy of the Chan Lamp', among the Dharma heirs of Gaofeng Chan Master is Chan Master Kongzhong Jia. The 'Supplement to the Collection of Five Lamps' records that Chan Master Kongzhong Jia of Baiyun in Chuzhou attained the Dharma from Gaofeng Chan Master and resided on Baiyun Mountain. Chan monks from all directions came to visit upon hearing of his reputation, and their shoes filled the doorway. In the summer of the Bingzi year of the Zhiyuan era (1276), one day he picked up a brush and wrote a verse, saying: 'Earth, water, fire, and wind are the records of the previous Buddhas, digging deep and burying is the first meaning. Firstly, it saves the donors a few pieces of firewood, and secondly, it saves people from saying there are no relics.' After writing, he sat in the lotus position and passed away. I believe that Gaofeng Patriarch spent his life guarding the death barrier and rarely received visitors, let alone permitted anyone to inherit his Dharma. At that time, like the cloth-wearing monk Zuyong, from beginning to end, the biographies and inscriptions record it clearly, and it has not been heard that he inherited the ancestral Dharma. Others may have been enlightened through Chan practice and questioning, and it is not entirely impossible that there were such people. However, those who have only a superficial understanding simply record these things and dare not arbitrarily list them as Dharma heirs. Now, the Ji lineage only has the lineage of Gaofeng Patriarch, although it is not related to later learners, it is enough to serve as a warning to those who like to make reckless comments and speculations.
Dharma Heir of Chan Master Lingyun Ding
Chan Master Shicheng of Prajna Absolute Learning
Instructing the assembly, he said: 'Those with aspirations should take advantage of the crowd'
柴干水便。僧堂溫暖。發願三年不出門。決定有大受用。有等才作工夫。覺得胸次輕安目前清凈便一時放下。作偈作頌口快舌便。將謂是大了當。誤了一生。可惜前來許多心機。中途而廢。三寸氣斷將何保任。眾兄弟。若欲出離生死。參須實參悟須實悟始得。
徑山陵禪師法嗣
杭州徑山竺遠正源禪師
歐陽文忠公之裔。世居南康。年二十七棄家剃染。受具參方。首謁虛谷。谷舉龍潭吹滅紙燭話。師曰焦石可破層冰。谷曰破后如何。師曰探索乃知。谷曰所知者何事。師擬對。谷劈脊便棒。師悚然喻旨。后出世觀音興聖。次補道場靈隱。后遷徑山。賜號佛慧慈照普應禪師。后示寂。全身塔于徑山。弟子分爪發舍利藏於道場。世壽七十二僧臘四十五。
婺州寶林桐江紹大禪師
嚴州吳氏子。世居桐江。因以為號。幼入里之鳳山寺出家剃染。受具戒參虛谷于徑山。佩服心印。遍游江湖。凡名匠所在咸往踄歷。一日慨然嘆曰。吾今而後乃知法之無異味也。遂罷參。手翻大藏凡三過。內外學咸通其旨。東嶼居凈慈請典藏鑰。至順壬申出世郡之烏龍。后遷云黃寶林。一時法會號稱極盛。一日示微疾。鳴鼓集眾敘謝。眾請偈。師接筆擲地曰。縱書到彌勒下生寧復離此。翛然而化。世壽七十四僧臘五十
【現代漢語翻譯】 現代漢語譯本：
柴和水都很方便，僧房也很溫暖。如果發願三年不出門，一定會有很大的收穫。有些人剛開始做功夫，覺得胸懷輕鬆安寧，眼前清凈，就立刻放下。作偈作頌，口齒伶俐，以為自己已經完全明白了，結果耽誤了一生。可惜了之前那麼多的心思，半途而廢。一旦斷氣，又靠什麼來保證呢？各位同修，如果想要脫離生死輪迴，必須真正地參禪，真正地開悟才行。
徑山陵禪師的法嗣
杭州徑山竺遠正源禪師
是歐陽文忠公的後代，世代居住在南康。二十七歲時，他捨棄家庭出家為僧。受具足戒后，四處參訪。首先拜訪虛谷禪師。虛谷禪師舉龍潭吹滅紙燭的公案來開示他。正源禪師說：『焦石可以擊破厚厚的冰層。』虛谷禪師問：『擊破之後又如何呢？』正源禪師說：『探索之後才知道。』虛谷禪師問：『所知道的是什麼事？』正源禪師剛要回答，虛谷禪師就劈頭蓋臉地打了他一棒。正源禪師悚然領悟了禪旨。後來，他出任觀音興聖寺住持，接著又接替道場靈隱寺的住持，之後又遷往徑山寺。朝廷賜號『佛慧慈照普應禪師』。後來圓寂，全身舍利塔建在徑山寺。弟子們將他的指甲和頭髮舍利分別藏在道場。世壽七十二歲，僧臘四十五年。
婺州寶林桐江紹大禪師
是嚴州吳氏之子，世代居住在桐江，因此以桐江為號。從小進入家鄉的鳳山寺出家。受具足戒后，在徑山參訪虛谷禪師，佩服虛谷禪師的心印。他遍游各地名山大川，凡是有名望的禪師所在之處，都前往參訪。有一天，他感慨地嘆息道：『我從今以後才知道佛法的味道並沒有什麼不同啊！』於是閉關修行，親手翻閱大藏經三遍，內外典籍都通曉其旨。東嶼禪師在凈慈寺請他擔任藏主。至順壬申年（1332年），他出任婺州烏龍寺住持，後來又遷往云黃寶林寺。一時間，法會盛況空前。有一天，他略感不適，鳴鼓召集大眾，向大家告別。大眾請他留下偈語。紹大禪師拿起筆，寫完后扔在地上，說：『縱然寫到彌勒佛下生，終究離不開這個。』說完就安詳地圓寂了。世壽七十四歲，僧臘五十年。
【English Translation】 English version:
Firewood and water are readily available, and the monks' quarters are warm. If one vows to stay indoors for three years, one will surely have great benefits. Some people, as soon as they begin to practice, feel their minds light and peaceful, and their vision clear, and then they immediately give up. They compose verses and hymns, and speak fluently, thinking they have fully understood, but they waste their entire lives. It is a pity that so much effort was put in at the beginning, only to be abandoned halfway. Once the last breath is taken, what will one rely on? Fellow practitioners, if you wish to escape the cycle of birth and death, you must truly practice Chan (Zen), and truly attain enlightenment.
Successor of Chan Master Ling of Jingshan
Chan Master Zhuyuan Zhengyuan of Jingshan Temple in Hangzhou
A descendant of Ouyang Wenzhong Gong (Ouyang Xiu, 1007-1072), his family had lived in Nankang for generations. At the age of twenty-seven, he renounced his family and became a monk. After receiving the full precepts, he traveled to various places to study. He first visited Chan Master Xugu. Xugu used the story of Longtan blowing out the paper candle to enlighten him. Zhengyuan said, 'A scorched stone can break through thick ice.' Xugu asked, 'What happens after it is broken?' Zhengyuan said, 'One knows after exploring.' Xugu asked, 'What is it that one knows?' As Zhengyuan was about to answer, Xugu struck him with a staff. Zhengyuan was startled and understood the meaning. Later, he became the abbot of Guanyin Xingsheng Temple, then succeeded to Daocheng Lingyin Temple, and later moved to Jingshan Temple. The court bestowed upon him the title 'Chan Master Fohui Cizhao Puying'. Later, he passed away. His whole-body relic pagoda was built at Jingshan Temple. Disciples enshrined his nail and hair relics separately at Daocheng Temple. He lived to the age of seventy-two, with forty-five years as a monk.
Chan Master Shaoda of Baolin Tongjiang Temple in Wuzhou
The son of the Wu family of Yanzhou, his family had lived in Tongjiang for generations, hence the name Tongjiang. He entered Fengshan Temple in his hometown at a young age and became a monk. After receiving the full precepts, he visited Chan Master Xugu at Jingshan Temple, admiring Xugu's mind-seal. He traveled extensively throughout the country. Wherever there were renowned Chan masters, he would go to study. One day, he sighed with emotion, 'I now know that the taste of the Dharma is no different!' Thereupon, he entered seclusion and personally read the entire Tripitaka three times, understanding the meaning of both internal and external teachings. Chan Master Dongyu invited him to be the librarian at Jingci Temple. In the year Renshen of the Zhishun era (1332), he became the abbot of Wulong Temple in Wuzhou, and later moved to Yunhuang Baolin Temple. For a time, the Dharma assembly was extremely prosperous. One day, he showed slight illness. He beat the drum to gather the assembly and bid farewell to everyone. The assembly requested a verse. Chan Master Shaoda picked up a pen, wrote it, and threw it on the ground, saying, 'Even if I write until Maitreya Buddha descends, I will ultimately not depart from this.' Then he passed away peacefully. He lived to the age of seventy-four, with fifty years as a monk.
八。阇維舍利如紺珠。齒牙不壞。所著有三會語錄。
鐵山瓊禪師法嗣
汝州香嚴無聞思聰禪師
香山人。初參獨峰令看不是心不是佛不是物話。同云峰月山等六人立盟互相究竟。次見淮西無能教示無字話。一日晤同參敬上座。敬問你六七年來有甚見處。師曰每日只是目前無一物。敬曰你者一絡索從甚處來。師惘然問曰畢竟明此大事應作么生。敬曰不見道要知端的意北斗面南看。說了便去。師被一拶。直得行不知行坐不知坐。五七日間不提無字。倒只看要知端的意北斗面南看。偶到凈頭寮與眾同坐。疑情不解。有飯食頃。頓覺胸次輕清情想破裂。目前人物一切不見。省來通身汗流。遂見敬。敬舉扇曰速道速道。師遽曰舉起分明也妙哉。清風匝匝透人懷。箇中消息無多子。直得通身歡喜來。自此下語作頌都無滯礙。及至向上一路又不得灑落。乃入香嚴山過夏單提無字。一日不覺身心如一座屋倒卻四壁一般。無一法可當情。復謁無方普。普問萬法歸一一歸何處。師曰鼻豎眼橫。普曰者是學得底。師曰雞寒上樹鴨寒下水。普曰不問者個如何是你父母未生前面目。師豎起拳曰看。普曰好與三十拄杖。師拂袖便出。適值鐵山和尚從高麗回至石霜。師往見。山問仙府何處。師曰汝州。山曰風穴祖師面目如何。師
將二十年工夫通說一遍。山把定咽喉問如何是無字。師曰近從潭州來不得湖北信。山曰未在更道。師曰和尚幾時離高麗。山曰未在更道。師喝一喝拂袖便出。山曰者兄弟都好。只一件大病。道我發明了。師聞而感激。因求抉擇。復入光州山中前後十七年方得穎脫。嘗示眾曰。法無定相遇緣即宗。秉金剛劍吞栗棘蓬。截斷衲僧舌頭。坐卻毗盧頂𩕳。豎一莖草作丈六金身。將丈六金身作一莖草。直教寸絲不掛。月冷秋空。寒灰髮焰。到者里喚作佛法入地獄如箭射。不喚作佛法亦入地獄如箭射。諸仁者畢竟作么生會。不見船子和尚道。藏身處沒軌跡。沒軌跡處莫藏身。雖然恁么。正眼觀來儘是閑傢俱。衲僧分上料掉沒交涉。
道場信禪師法嗣
湖州福源石屋清珙禪師
蘇之常熟人。俗姓溫。生於宋咸淳初。幼依興教崇福寺剃染受具戒。首參高峰示萬法歸一一歸何處話。服勤三年無所發明。辭峰。峰曰。溫有瞎驢。淮有及庵。宜往見之。因至建陽參及庵。庵問何來。師曰天目。庵曰有何指示。師曰萬法歸一一歸何處。庵曰汝作么生會。師無語。庵曰此是死句。什麼害熱病底教汝與么。師拜求指的。庵曰有佛處不得住無佛處急走過意旨如何。師不契。庵曰者也是死句。師不覺悚慄汗下。一日入室。庵再理前話
。師曰上馬見路。庵呵曰汝在此幾多時猶作者個見解。師發憤而去。中途忽舉首見風亭豁然有省。遂返語庵曰某甲今日會得活句也。庵曰汝作么生會。師曰清明時節雨初晴。黃鶯枝上分明語。庵頷之。因復親炙數載辭去。庵門送之曰。他日與汝同龕。未幾庵遷道場師復依之典藏鑰。悅堂訚主靈隱請師居第二座。罷參后卓庵湖之霞霧山。凡樵蔬之役皆躬為之。喜吟味。有山居諸偈流播叢林。廣教府馳檄請住當湖福源。師堅臥不起。往返至再師勉就入院。上堂。把住也鋒铓不露。放行也十字縱橫。水云深處相逢卻在千峰頂上。千峰頂上相逢卻在水云深處。今朝福源寺里開堂演法。昨日天湖庵畔墾土耕煙。所以道法無定相遇緣即宗。可傳真寂之風。仰助無為之化。正與么時如何。拈拄杖卓一下。九萬里鵬才展翼。十千年鶴便翱翔。謝專使並三塔和尚首座都寺上堂。睦州唆臨濟吃棒不是好心。楊岐逼慈明𣆶參不是好心。趙州訪道吾不是好心。福源專使逼人住院。且道是好心不是好心。珊瑚枕上兩行淚。半是思君半恨君。謝殿主凈頭上堂。一身清凈則多身清凈。一世界清凈則多世界清凈。東司頭臭氣。佛殿里蓬塵。且道從什麼處得來。以手掩鼻曰。又是一點也。中秋謝藏主上堂。天上月正圓。人間月方半。諸人恐未知。打鼓普請
【現代漢語翻譯】 現代漢語譯本： 師父說：『騎上馬才能見到路。』 道庵禪師呵斥道：『你在這裡這麼久，還是這種見解！』 禪師發憤離開。途中忽然抬頭，見到風亭，豁然開悟。於是返回，告訴道庵禪師說：『我今天領會了活句了。』 道庵禪師問：『你作何領會？』 禪師回答：『清明時節雨初晴，黃鶯枝上分明語。』 道庵禪師點頭認可。禪師於是再次親近道庵禪師數年，然後告辭離去。道庵禪師送他出門時說：『將來與你同歸一處。』 不久，道庵禪師遷移道場，禪師又去依附他，擔任典藏鑰匙的職務。悅堂訚主持靈隱寺，請禪師擔任第二座。 後來，禪師在卓庵湖的霞霧山開山。凡是砍柴種菜的事務，都親自去做。禪師喜歡吟詠佛理，有很多關於山居的偈語在叢林中流傳。廣教府發文書，請禪師去住持當湖的福源寺。禪師堅決推辭，臥病不起。往返多次，禪師才勉強答應入院。 上堂說法時，禪師說：『把住時鋒芒不露，放開時十字縱橫。水云深處相逢，卻在千峰頂上。千峰頂上相逢，卻在水云深處。今天在福源寺里開堂演法，昨天還在天湖庵畔墾土耕煙。所以說道法沒有定相，相遇有緣即是宗。可以傳揚真寂的禪風，仰仗無為的教化。正在這個時候，如何是好？』 禪師拿起拄杖，用力一擊。『九萬里的鵬鳥才展開翅膀，十千年的仙鶴便翱翔天空。』 感謝專使以及三塔和尚、首座、都寺上堂說法：『睦州唆使臨濟吃棒，不是好心。楊岐逼迫慈明𣆶參，不是好心。趙州拜訪道吾，不是好心。福源專使逼迫我來住持，且說是好心不是好心？珊瑚枕上兩行淚，半是思君半恨君。』 感謝殿主凈頭上堂說法：『一身清凈則多身清凈，一世界清凈則多世界清凈。東司頭的臭氣，佛殿里的蓬塵，且說從什麼地方得來？』 禪師用手掩住鼻子說：『又是一點啊。』 中秋節感謝藏主上堂說法：『天上的月亮正圓，人間的月亮才一半。諸位恐怕還不知道，打鼓通知大家。』
【English Translation】 English version: The master said, 'You see the road when you get on the horse.' An (Daocan, meaning unknown) scolded, 'You've been here for so long and still have such a view!' The master left in anger. On the way, he suddenly looked up and saw the wind pavilion, and he suddenly realized something. So he returned and said to An (Daocan): 'I understand the living phrase today.' An (Daocan) asked, 'How do you understand it?' The master replied, 'In the clear and bright season, the rain has just cleared, and the orioles clearly speak on the branches.' An (Daocan) nodded in agreement. The master then approached An (Daocan) again for several years before bidding farewell. An (Daocan) saw him off at the door and said, 'One day we will share the same niche.' Soon after, An (Daocan) moved the monastery, and the master relied on him again, serving as the custodian of the keys. Yuetang Yin, the host of Lingyin Temple, invited the master to be the second seat. Later, the master opened a mountain in the Xiawu Mountain of Zhuo'an Lake. He personally took care of all the tasks of chopping wood and growing vegetables. The master liked to chant Buddhist principles, and many verses about mountain living were spread in the jungle. The Guangjiao Prefecture sent a document inviting the master to preside over Fuyuan Temple in Danghu. The master firmly declined and was bedridden. After repeated trips, the master reluctantly agreed to enter the temple. When ascending the hall to preach, the master said, 'When holding on, the sharpness is not revealed; when letting go, the cross is horizontal and vertical. Meeting in the depths of the water and clouds is actually on the top of a thousand peaks. Meeting on the top of a thousand peaks is actually in the depths of the water and clouds. Today, I am opening the hall to preach at Fuyuan Temple. Yesterday, I was still cultivating the land and farming the smoke at Tianhu Nunnery. Therefore, the Dharma has no fixed form, and meeting with affinity is the sect. It can spread the Zen style of true silence and rely on the teaching of non-action. At this very moment, what is good?' The master picked up his staff and struck it hard. 'The Peng bird of ninety thousand miles has just spread its wings, and the crane of ten thousand years will soar into the sky.' Thanking the special envoy, the Three Pagoda monks, the head seat, and the Dutsi for ascending the hall to preach: 'Muzhou instigated Linji to eat the stick, which was not kind. Yangqi forced Ciming to participate, which was not kind. Zhao Zhou visited Daowu, which was not kind. The special envoy of Fuyuan forced me to preside over the temple. Is it kind or not? Two lines of tears on the coral pillow, half of them are thinking of you and half of them hate you.' Thanking the Hall Master Jingtou for ascending the hall to preach: 'If one body is pure, then many bodies are pure. If one world is pure, then many worlds are pure. The stench of the east toilet, the dust in the Buddha hall, where did it come from?' The master covered his nose with his hand and said, 'It's another point.' Thanking the Abbot on the Mid-Autumn Festival for ascending the hall to preach: 'The moon in the sky is full, and the moon on earth is only half. Everyone is probably unaware, so beat the drums to inform everyone.'
看。道是如來藏里摩尼珠。又似賓頭盧尊者手中琉璃碗。比也不可比。辯也不可辯。天風吹露濕桂華。香浸云邊廣寒殿。上堂。我有一句子欲與諸人說破。又恐諸人罵。我不與諸人說破。又恐諸人疑我。且道如今說即是不說即是。撫膝曰。知我罪我吾無辭焉。上堂。黃梅俾老盧踏碓。石頭譏藥山不為。有一丈篷可以使八面風。無三尺鞭難以控千里馬。伊蘭園裡不生旃檀。黃檗樹頭討甚蜜果。上堂。動若行雲止猶穀神。水中鹹味色里膠青。細雨濕衣看不見。閑華落地聽無聲。上堂。所聞不可聞。所見不可見。昨夜五更風。吹落桃華片。蒼苔面上生紅霞。百鳥不來春爛熳。上堂。吃飯要止飢。飲水要止渴。著衣要免寒。歸鄉要到家。學道要到三世諸佛開口不得處。參禪要到歷代祖師插腳不入處。若不如此。倚他門戶傍他墻壁。聽人指揮吃人洟唾。總不丈夫。福源與么說話。良藥苦口忠言逆耳。上堂。是聖是凡入門便見。波斯鼻孔開眼便見。蚌蛤心肝開口便見。諸人兩莖眉毛橫在眼上因甚看他不見。明眼人前三尺暗。上堂。臘月一。水生骨。虛明自照不勞心力。白鷗寒雁蘆華無處尋他軌跡。待得日暖冰融水面寬。依舊飛來照破湖光碧。平山和尚至上堂。即心即佛也不是。非心非佛也不是。不是心不是佛不是物也不是。恁么也
【現代漢語翻譯】 現代漢語譯本 看。這道理就像如來藏（Tathāgatagarbha，如來法身所藏之處）里的摩尼珠（maṇi，寶珠），又像是賓頭盧尊者（Piṇḍola-bhāradvāja，十六阿羅漢之一）手中的琉璃碗。用比喻也無法相比，用言語也無法辯說。天風吹拂，露水沾濕桂花，香氣瀰漫到云邊的廣寒殿（神話中月宮）。 上堂（禪宗術語，指禪師升座說法）。我有一句話想要對各位說破，又怕各位責罵；我不對各位說破，又怕各位懷疑我。那麼，現在說好呢，還是不說好呢？（禪師）撫摸膝蓋說：『瞭解我、責怪我，我都無話可說。』 上堂。黃梅（指五祖弘忍大師）讓老盧（指六祖慧能大師）去舂米，石頭（指石頭希遷禪師）譏諷藥山（指藥山惟儼禪師）不事生產。有一張篷可以使八面來風，沒有三尺長的鞭子難以駕馭千里馬。伊蘭園裡不會生長旃檀（一種名貴的香木），黃檗樹上哪裡能找到蜂蜜果實？ 上堂。動起來像飄行的雲彩，靜止時像空曠的山谷。水中含有鹹味，顏色里含有膠青。細雨打濕衣裳卻看不見，閑花落地也聽不到聲音。 上堂。所聽到的不可聽，所見到的不可見。昨夜五更時分，風吹落了桃花片。蒼苔的表面上生出紅霞，百鳥不來，春天顯得爛漫。 上堂。吃飯爲了止飢，飲水爲了止渴，穿衣爲了禦寒，歸鄉爲了到家。學道要到三世諸佛都無法開口的地方，參禪要到歷代祖師都無法插足的地方。如果不是這樣，就是依靠他人的門戶，依傍他人的墻壁，聽人指揮，吃人唾沫，總歸不是大丈夫。福源（禪師自稱）這樣說話，良藥苦口，忠言逆耳。 上堂。是聖是凡，入門便能見到。波斯人的鼻子，睜開眼就能見到。蚌蛤的心肝，張開口就能見到。各位的兩道眉毛橫在眼睛上面，為什麼卻看不見？在明眼人面前，三尺之內都是黑暗。 上堂。臘月（農曆十二月）初一，水開始生出骨氣（指水開始結冰）。虛空澄明，自然照耀，不需費心費力。白鷗寒雁，蘆葦花，都無法尋到它們的軌跡。等到天氣轉暖，冰雪消融，水面寬闊，它們依舊飛來，照亮碧綠的湖光。 平山和尚來到，上堂說法。即心即佛也不是，非心非佛也不是。不是心，不是佛，不是物，也不是。這樣也行嗎？
【English Translation】 English version Look. The principle is like the maṇi (jewel) in the Tathāgatagarbha (the womb of the Buddha, the place where the Buddha's Dharma body is stored), and also like the crystal bowl in the hand of Venerable Piṇḍola-bhāradvāja (one of the sixteen Arhats). Comparisons cannot compare, and arguments cannot argue. The heavenly wind blows, and the dew wets the osmanthus flowers, the fragrance permeates the Guanghan Palace (mythical moon palace) by the clouds. Ascending the hall (Chan term, referring to the Chan master ascending the seat to give a Dharma talk). I have a sentence I want to break open and tell everyone, but I am afraid that everyone will scold me; if I don't break it open and tell everyone, I am afraid that everyone will doubt me. So, is it better to speak now, or not to speak? (The Chan master) stroked his knee and said: 'Understand me, blame me, I have nothing to say.' Ascending the hall. Huangmei (referring to the Fifth Patriarch Hongren) made old Lu (referring to the Sixth Patriarch Huineng) pound rice, and Shitou (referring to Chan Master Shitou Xiqian) ridiculed Yaoshan (referring to Chan Master Yaoshan Weiyan) for not engaging in production. A canopy can allow wind from all directions, but without a three-foot whip, it is difficult to control a thousand-mile horse. Sandalwood (a precious fragrant wood) does not grow in the Eran Garden, where can you find honey fruit on the Huangbo tree? Ascending the hall. Moving like floating clouds, still like a valley spirit. There is a salty taste in the water, and glue blue in the color. The fine rain wets the clothes but cannot be seen, and the idle flowers fall to the ground without a sound. Ascending the hall. What is heard cannot be heard, what is seen cannot be seen. Last night at the fifth watch, the wind blew down peach blossoms. Red clouds grow on the surface of the green moss, and hundreds of birds do not come, making spring brilliant. Ascending the hall. Eating is to stop hunger, drinking is to stop thirst, wearing clothes is to avoid cold, and returning home is to arrive home. Studying the Way is to reach the place where the Buddhas of the three worlds cannot open their mouths, and practicing Chan is to reach the place where the ancestral masters of all generations cannot insert their feet. If it is not like this, then you are relying on other people's doors, leaning against other people's walls, listening to people's commands, and eating people's saliva, which is not a true man. Fuyuan (the Chan master referring to himself) speaks like this, good medicine tastes bitter, and honest advice is offensive to the ear. Ascending the hall. Whether it is a sage or a common person, you can see it as soon as you enter the door. The nose of a Persian, you can see it as soon as you open your eyes. The heart and liver of a clam, you can see it as soon as it opens its mouth. Everyone's two eyebrows are horizontal above their eyes, why can't you see it? In front of a discerning person, it is dark within three feet. Ascending the hall. The first day of the twelfth lunar month, water begins to generate bones (referring to water beginning to freeze). The void is clear and naturally illuminates, without the need for effort. White gulls and cold geese, reed flowers, cannot find their traces. When the weather warms up, the ice and snow melt, and the water surface widens, they still fly over, illuminating the green lake light. The monk Pingshan arrived and gave a Dharma talk in the hall. 'The mind is the Buddha' is not right, and 'the mind is not the Buddha' is not right either. It is not mind, not Buddha, not a thing, either. Is that okay?
不是。不恁么也不是。恁么不恁么總不是。子細看來直教你無用心處正好用心。卓拄杖。藕穿平地為荷葉。筍過東家作竹林。一住七年。后以老引退。復歸天湖。至正間朝廷降香幣。皇后賜金襕法衣。聞天湖之風者莫不心爽神慕。以為真得古先德遺型。一日示微疾。遂集眾訣。眾請後事。師索筆書偈曰。青山不著臭尸駭。死了何須掘土埋。顧我也無三昧火。光前絕後一堆柴。書畢擲筆而逝。阇維舍利五色。塔于天湖之原。以及庵之塔配之。示不忘同龕意也。壽八十一臘五十四。高麗國師太古愚公嘗侍師得旨。王聞欽渴。表達朝廷。敕謚佛慈慧照禪師。仍乞移文江浙。請師舍利歸國供養。師山居語頗多。其略曰。有人問我何年住。坐久才方省得來。門外碧桃親手種。春光二十度華開。厭煩勞役愛安閑。個樣如何住得山。百丈已前巖穴士。生涯全在钁頭邊。種了冬瓜便種茄。勞形苦骨作生涯。眾人若要廚堂好。須是園頭常在家。茅屋低低三兩間。團團環繞盡青山。竹床不許閑云宿。日未斜時便掩關。明明見了非他見。了了常知無別知。記得去年煙雨里。猿來偷去一雙梨。移家深入亂峰西。煙樹重重隔遠溪。年老心閑貪睡穩。厭聞鐘響與雞啼。钁頭添鐵屋頭懸。健即鋤云倦即眠。紅日正中黃獨熟。甘香不在火爐邊。又示眾曰
【現代漢語翻譯】 現代漢語譯本 不是。不這樣也不是。這樣不這樣總不是。仔細看來，直接教你沒有用心的地方正好用心。拄著枴杖。藕在平地穿行，是爲了長出荷葉。竹筍過了東家，就成了竹林。在這裡住了七年。後來因為年老而引退，又回到天湖。元朝至正年間（1341-1368），朝廷派人送來香和錢幣，皇后賜予金襕袈裟。聽到天湖風聲的人，沒有不感到心曠神怡、神往的，認為他真正得到了古代賢德之人的遺風。有一天，師傅略微示現疾病，於是召集眾人告別。眾人請求師傅安排後事。師傅拿起筆寫下偈語說：『青山不會因為臭尸而驚駭，死了何必挖土埋葬。看我也沒什麼三昧真火，光前絕後就是一堆柴。』寫完，扔掉筆就去世了。火化后，舍利呈現五種顏色，在天湖的原址建塔安葬，並且把他的骨灰分一部分放在庵的塔里，表示不忘記同在一個寺廟的情誼。享年八十一歲，僧臘五十四年。高麗國師太古愚公曾經侍奉師傅，得到他的教誨，國王聽說后非常欽佩渴望得到師傅的教義，於是上報朝廷，朝廷追諡師傅為佛慈慧照禪師，並且請求將公文移到江浙一帶，請師傅的舍利歸國供養。師傅在山中居住時說的話很多，其中大概有：『有人問我哪年住在這裡，坐久了才忽然醒悟過來。門外的碧桃是我親手種的，春光已經二十次開放。』『厭倦了煩勞的事情，喜歡安靜悠閑，這樣怎麼能住在山裡呢？百丈懷海禪師以前的巖穴之士，生活全部都在鋤頭邊。』『種了冬瓜就種茄子，勞累身體辛苦地生活。眾人如果想要廚房好，必須是園頭經常在家。』『茅屋低矮只有兩三間，團團環繞的都是青山。竹床上不允許閑云留宿，太陽還沒偏西就關上門。』『明明瞭了地看見，不是從別人那裡看見的。清清楚楚地知道，沒有別的知見。記得去年煙雨里，猴子來偷走了一雙梨。』『搬家深入到亂石峰西邊，煙霧樹木重重疊疊地隔著遠處的溪流。年老了，心也閑了，貪圖睡覺安穩，厭煩聽到鐘聲和雞叫。』『鋤頭添上鐵，掛在屋檐下。身體健康就鋤云，疲倦了就睡覺。紅日當頭，黃獨成熟了，甘甜的香味不在火爐邊。』又對大眾開示說：
【English Translation】 English version No. Not like that either. Like that, not like that, it's all not it. If you look closely, it directly teaches you that where there is no place to use your mind is precisely where you should use your mind. Strike the staff. The lotus root pierces through the flat ground to become lotus leaves. The bamboo shoots pass the eastern neighbor's house and become a bamboo forest. He lived here for seven years. Later, he retired due to old age and returned to Tianhu. During the Zhizheng period (1341-1368) of the Yuan Dynasty, the court sent incense and coins, and the Empress bestowed a gold-embroidered kasaya. Those who heard of the wind of Tianhu were all refreshed in their hearts and admired him, believing that he had truly obtained the legacy of ancient virtuous people. One day, the master showed a slight illness, so he gathered the crowd to bid farewell. The crowd asked the master to arrange the funeral affairs. The master picked up a pen and wrote a verse, saying: 'The green mountains will not be frightened by the stinking corpse, why bother digging the earth to bury it after death. Look at me, I have no samadhi fire, after my death, I'm just a pile of firewood.' After writing, he threw away the pen and passed away. After cremation, the sarira (relics) appeared in five colors, and a pagoda was built at the original site of Tianhu to bury them, and a part of his ashes were placed in the pagoda of the hermitage, indicating that he did not forget the friendship of being in the same temple. He lived to be eighty-one years old, with fifty-four years as a monk. The Korean National Teacher, Taigu Hugong, once served the master and received his teachings. The king heard of it and greatly admired and longed to receive the master's teachings, so he reported to the court. The court posthumously honored the master as the Chan Master of Buddha's Compassion and Wisdom Illumination, and requested that the official document be transferred to the Jiangzhe area, requesting that the master's sarira be returned to the country for worship. The master said a lot while living in the mountains, among which were roughly: 'Someone asked me what year I lived here, and only after sitting for a long time did I suddenly realize it. The green peach tree outside the door was planted by my own hand, and the spring light has bloomed twenty times.' 'Tired of troublesome things, I like peace and leisure, how can I live in the mountains like this? The hermits before Baizhang Huaihai Zen Master, their lives were all by the hoe.' 'After planting winter melon, plant eggplant, working hard and living hard. If everyone wants the kitchen to be good, the gardener must always be at home.' 'The thatched cottage is low, only two or three rooms, surrounded by green mountains. The bamboo bed is not allowed to be occupied by idle clouds, and the door is closed before the sun sets.' 'Seeing clearly, it is not seen from others. Knowing clearly, there is no other knowledge. I remember last year in the misty rain, the monkeys came and stole a pair of pears.' 'Moving deep into the west of the chaotic peaks, the misty trees are layered and separated by distant streams. Old, the heart is idle, greedy for sleeping soundly, tired of hearing the bell and the rooster crowing.' 'The hoe is added with iron and hung under the eaves. When healthy, hoe the clouds, when tired, sleep. When the red sun is in the middle, the yellow yam is ripe, the sweet fragrance is not by the stove.' He also instructed the public:
。念未生時猶妄覺。瞥興一念便傷他。工夫到此切須記。枯木巖前蹉路多。深言密語真得自在三昧云。
杭州凈慈平山處林禪師
本郡仁和王氏子。生時有異徴。年十二父母命投邑之廣嚴寺出家。十七受具戒。即告其母參方。母為治裝使行。越數日復還。母壁語曰。大凡學道當持不退轉心。何趑趄乃爾耶。師遂痛自警䇿。溯濤江謁及庵于金華。庵一見器之留居侍司。一夕庵捻紙沁膏以代燭。舉示師曰龍潭吹滅汝作么生。師方擬答。庵遽以手掩其口。從此悟入。庵遷道場命典藏鑰。未幾秉拂升座。機如瓶瀉眾咸懾伏。洎庵示寂往依虛谷陵于仰山。一日僧持茶瓢請頌。谷見之驚歎宗門有人。以第二座處之。后出世大慈定慧。瓣香所歸為及庵嗣。復開山當湖福源。再遷中竺。行宣政院使請主凈慈。一住十有八年。殿堂鐘鼓為之一新。丞相達識鐵睦爾請移靈隱。正謀起廢值張吳自蘇入杭。兵燹迭至殿材悉毀。師謂眾曰吾緣盡矣。乃還凈慈更衣沐浴集眾說偈而化。世壽八十三僧臘六十六。敕謚普慧性悟禪師。
婺州羅山正覺石門至剛禪師
世居山麓。得法于及庵。遊歷罷歸里。里中善信即其地營建寶坊。文其楣曰正覺。歲除日謝道德首座順侍者看病上堂。歲事除。年華畢。尊莫尊乎道。貴莫貴乎德。覺
【現代漢語翻譯】 現代漢語譯本：念頭尚未產生時，仍然是虛妄的覺知。稍微興起一個念頭，就會傷害其他事物。功夫到了這個地步，一定要記住，在枯木巖前容易走錯路。深刻的言語和秘密的教誨，才能真正獲得自在三昧（Samadhi，一種高度集中的冥想狀態）。
杭州凈慈平山處林禪師
是本郡仁和縣王氏之子。出生時有奇異的徵兆。十二歲時，父母讓他到縣裡的廣嚴寺出家。十七歲受具足戒。隨即告訴他的母親要出去參訪。母親為他準備行裝讓他出發。過了幾天他又回來了。母親責備他說：『凡是學道的人，應當持有不退轉的決心，為什麼猶豫不決到這種地步呢？』處林禪師於是痛下決心自我警策。沿著濤江逆流而上，到金華拜見及庵禪師。及庵禪師一見之下就器重他，留他在身邊侍奉。一天晚上，及庵禪師用紙浸透油來代替蠟燭，舉起來給處林禪師看，說：『龍潭吹滅蠟燭，你作何理解？』處林禪師剛要回答，及庵禪師立刻用手摀住他的嘴。處林禪師從此開悟。及庵禪師遷移道場，命處林禪師掌管藏經和鑰匙。不久，處林禪師開始主持法會，說法如瓶中之水傾瀉而出，眾人都被他的氣勢所震懾。等到及庵禪師圓寂后，處林禪師前往仰山依止虛谷陵禪師。一天，有僧人拿著茶瓢請求處林禪師作頌。虛谷陵禪師見到后，驚歎禪宗門下有人才，讓處林禪師擔任第二座。後來處林禪師出任大慈定慧寺住持，各方敬獻的香火都歸於及庵禪師的法嗣。又開創了當湖福源寺，再次遷往中竺寺。宣政院使請求處林禪師主持凈慈寺，一住就是十八年。殿堂和鐘鼓煥然一新。丞相達識鐵睦爾請求處林禪師移居靈隱寺。正謀劃興建時，恰逢張士誠、吳王從蘇州進入杭州，戰火連綿，殿宇的木材全部被毀。處林禪師對眾人說：『我的緣分盡了。』於是回到凈慈寺，更換衣服沐浴，召集眾人說了偈語后圓寂。世壽八十三歲，僧臘六十六年。朝廷敕封謚號為普慧性悟禪師。
婺州羅山正覺石門至剛禪師
世代居住在山腳下。從及庵禪師處得法。遊歷結束后回到家鄉。家鄉的善男信女就在他居住的地方營建寶坊，在門楣上題寫『正覺』二字。除夕那天，至剛禪師在感謝道德首座和順侍者看病時上堂說法：『一年將盡，年華已逝。最尊貴的是道，最珍貴的是德。覺（覺悟）……』
【English Translation】 English version: When a thought has not yet arisen, it is still a false awareness. The slightest stirring of a thought harms others. When your practice reaches this point, you must remember that there are many wrong paths before the withered tree rock. Profound words and secret teachings are needed to truly attain the Samadhi (a state of meditative consciousness) of freedom.
Chan Master Chulin of Pingshan, Jingci Monastery, Hangzhou
He was a son of the Wang family of Renhe County in this prefecture. He had unusual signs at birth. At the age of twelve, his parents sent him to Guangyan Monastery in the county to become a monk. At seventeen, he received the full precepts. He then told his mother that he wanted to travel and study. His mother prepared his luggage and sent him on his way. After a few days, he returned. His mother rebuked him, saying, 'In general, those who study the Way should maintain a non-retreating mind. Why are you so hesitant?' The Master then made a painful self-exhortation. He went upstream along the Tao River to visit Ji'an at Jinhua. Ji'an recognized his potential at first sight and kept him to serve him. One evening, Ji'an soaked paper in oil to use as a candle. He held it up and showed it to the Master, saying, 'Longtan blew out the candle, what do you make of it?' As the Master was about to answer, Ji'an quickly covered his mouth with his hand. From this, the Master attained enlightenment. When Ji'an moved the monastery, he ordered the Master to manage the sutras and keys. Before long, the Master began to preside over Dharma assemblies, expounding the Dharma like water pouring from a bottle, and all were awed by his presence. After Ji'an passed away, the Master went to Yangshan to rely on Master Xugu Ling. One day, a monk brought a tea bowl and asked the Master to compose a verse. Master Xugu Ling was amazed to see this and exclaimed that there was talent in the Chan school, and appointed the Master as the second seat. Later, the Master became the abbot of Daci Dinghui Monastery, and the incense offerings from all sides were attributed to Ji'an's Dharma lineage. He also founded Fuyuan Monastery in Danghu, and later moved to Zhongzhu Monastery. The envoy of the Xuanzheng Yuan requested the Master to preside over Jingci Monastery, where he stayed for eighteen years. The halls and drums were completely renewed. Chancellor Dashitie Mu'er requested the Master to move to Lingyin Monastery. Just as he was planning to rebuild it, Zhang Shicheng and King Wu entered Hangzhou from Suzhou, and the flames of war raged, destroying all the timber of the halls. The Master said to the assembly, 'My karmic affinity is exhausted.' He then returned to Jingci Monastery, changed his clothes, bathed, gathered the assembly, spoke a verse, and passed away. He lived to the age of eighty-three, with sixty-six years as a monk. The court posthumously conferred the title of Chan Master Puhui Xingwu.
Chan Master Zhigang of Luoshan Zhengjue Shimen in Wuzhou
His family had lived at the foot of the mountain for generations. He obtained the Dharma from Ji'an. After traveling, he returned to his hometown. The local faithful built a precious temple on the site where he lived, and inscribed the words 'Zhengjue' (True Enlightenment) on the lintel. On New Year's Eve, Master Zhigang gave a Dharma talk in the hall while thanking the head monk Daode and attendant Shun for taking care of him when he was ill: 'The year is coming to an end, and time has passed. The most honorable is the Way, and the most precious is virtue. Awakening (覺) ...'
即般若因。順即菩提佛。當知種豆不生麻。因果自然明歷歷。然雖如是。且道如何見得。八福田中看病第一。小參。踏翻生死海涓滴不留。推倒涅槃城纖塵不立。且是不勞餘力。如壯士揮戈鋒铓不犯。如人善射毫髮無差。自然處處逢源頭頭合轍。不假修證本自圓成。盡大地是勝妙覺場。遍法界是真如實地。悟取人人有分。了知個個無虧。一念不生入三摩地。一塵不動轉大法輪。自利利他俱登彼岸。全身放下總得自繇。到者里說甚涅槃生死真如佛性。了無一法當情。直得十方坐斷。今日舉揚般若。端為追薦上峰最庵主。不動腳跟高超樂土。不勞舉念即識無生。擊拂子。見徹本來無隱蔽。紛紛桂子散天香。臨終訣眾偈曰。七十六年瞭然寬廓。拶破虛空須彌倒卓。
匡廬源禪師法嗣
杭州海門天真惟則禪師
別號冰檗老人。吳興費氏子。母夢異僧分衛到門。覺而有娠。及誕異香襲人。髫年禮杭之祐福高林壽公為師。年十六受具戒。二十三遊方。謁楚石千巖無見無聞等一十八員尊宿。因緣不契。后之匡廬遇無極禪師親炙之。極終日不語無所啓發。一日值極如廁。師急趨前問曰如何是祖師西來意。極擒住曰道道。師豁然頓悟。於是遨遊江湖。平山居靈隱招致典藏。后因受業老病遂歸省侍。四方學者麇至。固請
【現代漢語翻譯】 現代漢語譯本： 這就是般若（prajna，智慧）的因。順應它就是菩提（bodhi，覺悟）佛。應當知道種豆不會生麻，因果關係自然分明。雖然如此，那麼如何才能見到（般若）呢？在八福田中，看護病人是第一位的。小參（short dharma talk）：踏翻生死之海，不留一絲一滴；推倒涅槃之城，不立一纖一塵。而且是不費吹灰之力。如同壯士揮動長戈，鋒芒不犯；如同善於射箭的人，毫髮不差。自然處處逢源，頭頭合轍。不假借任何修行和證悟，本來就是圓滿成就的。整個大地都是殊勝美妙的覺悟道場，遍及整個法界都是真如實地。領悟它，人人有份；瞭解它，個個不缺。一念不生，進入三摩地（samadhi，禪定）；一塵不動，轉動大法輪。自利利他，共同登上彼岸。全身放下，完全獲得自由。到了這裡，說什麼涅槃、生死、真如、佛性呢？沒有一法可以執著。直接截斷十方。今天宣揚般若，完全是爲了追薦上峰最庵主。不動腳跟，高超樂土；不勞舉念，即識無生。擊拂子。見徹本來沒有隱蔽。紛紛桂子散發著天香。 臨終訣眾偈曰：七十六年，瞭然寬廓。拶破虛空，須彌倒卓。
匡廬源禪師法嗣
杭州海門天真惟則禪師
別號冰檗老人。吳興費氏之子。母親夢見有奇異的僧人前來乞食。醒來后就懷孕了。等到他出生時，有奇異的香味籠罩著整個房間。年幼時，拜杭州祐福高林壽公為師。十六歲時受具足戒。二十三歲開始遊歷四方，拜訪了楚石、千巖、無見、無聞等一十八位尊宿。但因緣不契合。後來到了匡廬，遇到了無極禪師，並親近他。無極禪師整天不說話，也沒有任何啓發。有一天，無極禪師去廁所，禪師急忙上前問道：『如何是祖師西來意？』無極禪師抓住他說：『道道！』禪師豁然頓悟。於是遨遊江湖。在平山居住，在靈隱寺招致典藏。後來因為受業的老人病了，於是回家省親侍奉。四方學者蜂擁而至，堅決請求（他留下）。
【English Translation】 English version: This is the cause of Prajna (wisdom). Following it is Bodhi (enlightenment) Buddha. It should be known that planting beans will not produce sesame; the relationship between cause and effect is naturally clear. Although this is so, how can one see (Prajna)? Among the eight fields of merit, caring for the sick is the first. Short Dharma Talk: Trample over the sea of birth and death, leaving not a single drop; knock down the city of Nirvana, establishing not a single speck of dust. Moreover, it requires no effort. Like a strong man wielding a halberd, the sharp edge does not offend; like a skilled archer, there is no difference of a hair's breadth. Naturally, everywhere one encounters the source, and every path aligns. Without relying on any cultivation or realization, it is inherently complete. The entire earth is a supremely wonderful place of enlightenment, and the entire Dharma Realm is the realm of true suchness. Comprehend it, everyone has a share; understand it, everyone lacks nothing. With one thought not arising, enter Samadhi (meditative absorption); with a single dust not moving, turn the great Dharma wheel. Benefit oneself and others, and together ascend to the other shore. Completely let go of the whole body, and completely obtain freedom. Having arrived here, what is there to say about Nirvana, birth and death, true suchness, or Buddha-nature? There is not a single dharma to cling to. Directly cut off the ten directions. Today, proclaiming Prajna is entirely to commemorate the late Abbot Zuian of Shangfeng. Without moving his feet, he transcends to the Land of Bliss; without the labor of raising a thought, he immediately recognizes no-birth. Strike the whisk. See through that originally there is no concealment. The cassia flowers scatter heavenly fragrance in profusion. His death verse to the assembly says: Seventy-six years, clearly vast. Crushing open the void, Mount Sumeru stands upside down.
Dharma heir of Chan Master Yuan of Kuanglu
Chan Master Weize of Haimen Tianzhen in Hangzhou
Also known as the Old Man of Ice and Beryl. Son of the Fei family of Wuxing. His mother dreamed of an unusual monk coming to the door for alms. Upon waking, she was pregnant. When he was born, an unusual fragrance filled the room. In his youth, he took Gao Linshou Gong of Youfu Temple in Hangzhou as his teacher. At the age of sixteen, he received the full precepts. At the age of twenty-three, he began to travel around, visiting eighteen venerable masters such as Chushi, Qianyan, Wujian, and Wuweng. But the conditions were not right. Later, he arrived at Kuanglu and encountered Chan Master Wuji, and became close to him. Chan Master Wuji did not speak all day and did not offer any enlightenment. One day, when Chan Master Wuji went to the toilet, the Chan Master hurried forward and asked: 'What is the meaning of the Patriarch's coming from the West?' Chan Master Wuji grabbed him and said: 'Speak! Speak!' The Chan Master suddenly had a great enlightenment. Thereupon, he traveled around the world. He resided in Pingshan and managed the library at Lingyin Temple. Later, because the old master who had ordained him was ill, he returned home to visit and serve him. Scholars from all directions flocked to him, earnestly requesting (him to stay).
開法。開堂日僧問作么生是佛祖為人處。師曰狗䑛熱油鐺。曰和尚今日開堂還有為人處么。師曰猛虎當途坐。曰豈無方便。師震威一喝。問如何是日面佛。師曰今日云生。曰如何是月面佛。師曰夜來再看。上堂。十五日已前提水放火。十五日已后鵲噪鴉鳴。正當十五日風恬浪靜國泰民安。有一句到你啞卻我口。無一句到你瞎卻你眼。三文錢娶個黑老婆。頭不梳面不洗。知他是凡是聖。師曰應庵老漢大似倚富欺貧。賣弄不少。海門即不然。十五日已前明不離暗。十五日已后暗不離明。正當十五日明暗頓忘古今絕待。你諸人向甚麼處體究。擊拂子。閑中不契林泉樂。坐久但聞風雨聲。臘八上堂。威音王以前未曉一法一字時早是超佛越祖了也。黃面老子因甚臘月八夜方始成道。者噇酒糟漢惑亂世間何有了期。海門今日點破了也。汝諸人即今成道也未。卓拄杖。將謂鬍鬚赤。更有赤鬚鬍。上堂。顧視左右曰。看來也著甚死急。然雖如是。到者里也不得放過。喝一喝下座。上堂。道火被火燒。說水被水溺。會禪被禪縛。以手指左邊曰卻被者僧勘破。臘八上堂。晝見日。夜見星。登舟疑岸動。捏目便華生。老瞿曇昔年到而不點。則上座今日點而不到。諸人要見明星么。以拂子打圓相喝一喝。上堂。我若向上舉揚。如下弋箭相似。佛
【現代漢語翻譯】 現代漢語譯本 開法。開堂日僧問：『作么生是佛祖為人處？』（如何是佛祖教化人的地方？）師曰：『狗舔熱油鐺。』（狗舔熱的油鍋。）曰：『和尚今日開堂還有為人處么？』（和尚今天開堂還有教化人的地方嗎？）師曰：『猛虎當途坐。』（猛虎擋在路中間坐著。）曰：『豈無方便？』（難道沒有方便法門嗎？）師震威一喝。問：『如何是日面佛？』（什麼是日面佛？）師曰：『今日云生。』（今天有云彩。）曰：『如何是月面佛？』（什麼是月面佛？）師曰：『夜來再看。』（晚上再看。） 上堂。十五日已前提水放火，十五日已后鵲噪鴉鳴，正當十五日風恬浪靜國泰民安。有一句到你啞卻我口，無一句到你瞎卻你眼。三文錢娶個黑老婆，頭不梳面不洗，知他是凡是聖。師曰：『應庵老漢大似倚富欺貧，賣弄不少。』（應庵老和尚很像仗著富有欺負貧窮，賣弄不少。）海門即不然，十五日已前明不離暗，十五日已后暗不離明，正當十五日明暗頓忘古今絕待。你諸人向甚麼處體究？（你們各位向什麼地方體會研究？）擊拂子。閑中不契林泉樂，坐久但聞風雨聲。 臘八上堂。威音王（佛名）以前未曉一法一字時早是超佛越祖了也。黃面老子因甚臘月八夜方始成道？（釋迦牟尼佛為什麼在臘月八日晚上才成道？）者噇酒糟漢惑亂世間何有了期？（這個吃酒糟的傢伙迷惑世間什麼時候是個頭？）海門今日點破了也。汝諸人即今成道也未？（你們現在成道了嗎？）卓拄杖。將謂鬍鬚赤，更有赤鬚鬍。 上堂。顧視左右曰：『看來也著甚死急。』（看來也用不著這麼著急去死。）然雖如是，到者里也不得放過。喝一喝下座。 上堂。道火被火燒，說水被水溺，會禪被禪縛。以手指左邊曰：『卻被者僧勘破。』（卻被這個僧人識破。） 臘八上堂。晝見日，夜見星，登舟疑岸動，捏目便華生。老瞿曇（釋迦牟尼佛）昔年到而不點，則上座今日點而不到。諸人要見明星么？（各位想見到啟明星嗎？）以拂子打圓相喝一喝。 上堂。我若向上舉揚，如下弋箭相似。佛
【English Translation】 English version Opening Dharma. On the opening day, a monk asked: 'What is the Buddha-ancestor's way of acting for people?' (What is the place where the Buddha-ancestor teaches people?) The Master said: 'A dog licks a hot oil pot.' (A dog licks a hot oil pot.) The monk said: 'Does the abbot have a way of acting for people today at the opening ceremony?' (Does the abbot have a way of teaching people today at the opening ceremony?) The Master said: 'A fierce tiger sits in the middle of the road.' (A fierce tiger sits blocking the road.) The monk said: 'Isn't there a convenient method?' (Isn't there a convenient Dharma door?) The Master gave a mighty shout. Asked: 'What is the Sun-faced Buddha?' (What is the Sun-faced Buddha?) The Master said: 'Today clouds arise.' (Today there are clouds.) Asked: 'What is the Moon-faced Buddha?' (What is the Moon-faced Buddha?) The Master said: 'Look again tonight.' (Look again tonight.) Ascending the hall. Before the fifteenth day, water is drawn and fire is set; after the fifteenth day, magpies chatter and crows caw; precisely on the fifteenth day, the wind is calm, the waves are still, the country is peaceful, and the people are safe. One sentence can make you mute my mouth; no sentence can make you blind your eyes. For three coins, you marry a black wife, her hair is not combed, her face is not washed; who knows if she is ordinary or a sage. The Master said: 'Old Master Ying'an is very much like relying on wealth to bully the poor, showing off a lot.' (Old Master Ying'an is very much like relying on wealth to bully the poor, showing off a lot.) Haimen is not like that; before the fifteenth day, brightness does not leave darkness; after the fifteenth day, darkness does not leave brightness; precisely on the fifteenth day, brightness and darkness are instantly forgotten, and ancient and modern times are absolutely separated. Where do you all investigate and study? (Where do you all investigate and study?) Strikes the whisk. In leisure, one does not agree with the joy of forests and springs; sitting for a long time, one only hears the sound of wind and rain. Ascending the hall on the eighth day of the twelfth month. Before King Wei Yin (name of a Buddha), before understanding even one Dharma or one word, one has already surpassed the Buddhas and ancestors. Why did the yellow-faced old man only attain enlightenment on the eighth night of the twelfth month? (Why did Shakyamuni Buddha only attain enlightenment on the eighth night of the twelfth month?) When will this wine-soaked fellow stop confusing the world? (When will this wine-soaked fellow stop confusing the world?) Haimen has revealed it today. Have you all attained enlightenment now? (Have you all attained enlightenment now?) Strikes the staff. Thinking the beard is red, there is an even redder beard. Ascending the hall. Looking to the left and right, he said: 'It seems there is no need to be so anxious to die.' (It seems there is no need to be so anxious to die.) Even so, you cannot be let off here. Shouts once and descends from the seat. Ascending the hall. Saying fire is burned by fire, saying water is drowned by water, understanding Chan is bound by Chan. Pointing to the left with his finger, he said: 'But he is seen through by this monk.' (But he is seen through by this monk.) Ascending the hall on the eighth day of the twelfth month. In the daytime, one sees the sun; at night, one sees the stars; boarding a boat, one suspects the shore is moving; pinching one's eyes, flowers are born. Old Gautama (Shakyamuni Buddha) arrived in the past but did not point it out; then the senior seat today points it out but does not arrive. Do you all want to see the morning star? (Do you all want to see the morning star?) Strikes a circle with the whisk and shouts once. Ascending the hall. If I raise it upwards, it is like shooting an arrow downwards. Buddha
來祖來俱中。汝等向何處逃避。若能具此眼目。堪為人天之師。若或不然。自救不了。倘有人問我西來祖意。只向他道今日輸了一轉語也。還有人免得此箭么。卓拄杖。上堂。我坐汝立。誰得誰失。總然佛祖到來亦難辨的。以拂子打圓相。咄。天下衲僧跳不出。上堂。蟋蟀鳴曉庭。芙蓉照秋水。遙望海天晴。鷗鷺多如雨。若也別解參。隔越三千里。往往事從叮囑起。洪武初詔徴天下高僧赴京天界住持。西白金公首以師名薦。俄以足疾請歸。癸酉仲春示微疾。一日侵晨告眾遂瞑目而逝。茶毗獲舍利無數。頂骨牙齒舌根不壞。閱世七十有一坐夏五十有八。弟子智旻等建塔于本山。永樂甲午更名天真。宣德乙卯敕賜海門禪寺。
瑞巖寶禪師法嗣
臺州華頂無見先睹禪師
本郡仙居葉氏子。從古田垕禪師剃染。初參藏室珍于天封。次謁方山寶于瑞巖。築室華頂幹幹朝夕。一日作務次渙然冰釋。趨白方山。山說偈印之。復歸華頂一坐四十夏。華頂高寒莫能久處。師足不越戶限。辟娑羅軒以導來學。示眾。風泠泠。日杲杲。薝蔔華開滿路香。池塘一夜生春草。堪悲堪笑老瞿曇。四十九年說不到。阿呵呵。拍禪床下座。示眾。若論此事。一大藏教詮註不及。天下老和尚拈提不起。直饒有傾湫之辯倒岳之機。到者里
【現代漢語翻譯】 現代漢語譯本 『來祖來俱中』，你們要向哪裡逃避？如果能具備這種眼力，堪可作為人天導師。如果不能，自身都難保。倘若有人問我『西來祖意』（禪宗用語，指達摩祖師從西方帶來的禪宗真意），我就只告訴他今天說錯了一句話。還有人能躲過這一箭嗎？』說完，拄著禪杖走上法堂，說：『我坐著，你們站著，誰得誰失？就算佛祖到來也難以分辨。』用拂塵打個圓圈，喝道：『天下禪僧都跳不出這個圈子！』 上堂說法：『蟋蟀在清晨的庭院鳴叫，芙蓉花在秋天的水面照影。遙望海天晴朗，鷗鷺多如雨點。如果另外理解參禪，就相隔三千里。往往事情都是從叮囑開始的。』 洪武初年（1368年），朝廷下詔徵召天下高僧到京城天界寺擔任住持。西白金公首先以禪師的名義推薦了他。不久，禪師以腳疾為由請求返回。癸酉年仲春，禪師略感不適，一天清晨告訴眾人後就閉目圓寂了。火化后得到無數舍利，頂骨、牙齒、舌根都沒有損壞。享年七十一歲，坐禪五十八年。弟子智旻等人在本山為他建造了塔。永樂甲午年（1414年）更名為天真。宣德乙卯年（1435年）朝廷敕賜海門禪寺。
瑞巖寶禪師的法嗣
臺州華頂無見先睹禪師
是本郡仙居葉氏之子。跟隨古田垕禪師剃度出家。最初參訪藏室珍于天封，後來拜謁方山寶于瑞巖。在華頂築室，勤奮修行。一天，在勞作時忽然渙然冰釋，於是去拜見方山。方山作偈語印證了他。之後又回到華頂，一坐四十年。華頂高寒，一般人不能久居，禪師卻足不出戶。開闢娑羅軒來引導來學習的人。開示大眾：『風聲泠泠，陽光杲杲，薝蔔花開滿路飄香，池塘一夜之間長滿了春草。可悲可笑啊，老瞿曇（釋迦牟尼佛），四十九年也沒說透徹。阿呵呵。』拍了一下禪床，走下法座。開示大眾：『要說這件事，就是全部的大藏經都解釋不清楚，天下的老和尚都提不起來。縱然有傾倒江河的辯才，有推倒山嶽的氣概，到了這裡』
【English Translation】 English version 'Where are you all escaping to, coming from the Ancestor, coming together?' If you can possess these eyes, you are worthy to be a teacher of humans and devas. If not, you cannot even save yourselves. If someone asks me about the meaning of the Ancestor's coming from the West (a Zen term referring to Bodhidharma's transmission of Zen from the West), I will simply tell him that today I have lost a word. Is there anyone who can avoid this arrow?' He then struck his staff and ascended the hall, saying, 'I sit, you stand. Who gains, who loses? Even if the Buddhas and Ancestors arrive, it is difficult to discern.' He then drew a circle with his whisk and shouted, 'All the monks in the world cannot jump out of this circle!' Ascending the hall: 'Crickets chirp in the morning courtyard, lotuses reflect in the autumn water. Gazing afar, the sea and sky are clear, seagulls are as plentiful as rain. If you interpret Zen differently, you are separated by three thousand miles. Often, things arise from instructions.' In the early years of the Hongwu reign (1368), the imperial court issued an edict summoning eminent monks from across the land to reside at Tianjie Temple in the capital. Elder Bai Jin of the West first recommended the master by name. Soon after, the master requested to return home due to a foot ailment. In the middle of spring in the year Guiyou, he showed slight illness. One morning, he bid farewell to the assembly and passed away in meditation. After cremation, countless sharira (relics) were obtained. The cranial bone, teeth, and tongue root remained intact. He lived for seventy-one years and spent fifty-eight summers in meditation. His disciples, Zhimin and others, built a pagoda for him on this mountain. In the Jiawu year of the Yongle reign (1414), it was renamed Tianzhen. In the Yimao year of the Xuande reign (1435), the imperial court bestowed the name Haimen Zen Temple.
Dharma Successor of Zen Master Ruiyan Bao
Zen Master Wujian Xiandu of Huading in Taizhou
He was a native of the Ye family in Xianju County of this prefecture. He was tonsured by Zen Master Gutian Hou. He first visited Zangshi Zhen at Tianfeng, and later paid homage to Fangshan Bao at Ruiyan. He built a hermitage on Huading Mountain, diligently practicing day and night. One day, while working, he suddenly experienced a complete and thorough enlightenment. He went to see Fangshan. Fangshan composed a verse to confirm his realization. Afterwards, he returned to Huading and sat in meditation for forty summers. Huading is high and cold, and most people cannot stay there for long, but the master never stepped beyond his doorway. He opened the Sala Pavilion to guide those who came to learn. He instructed the assembly: 'The wind is rustling, the sun is bright, champak flowers bloom, filling the road with fragrance, spring grass grows overnight in the pond. How sad, how laughable, old Gautama (Shakyamuni Buddha), could not explain it thoroughly in forty-nine years. Aha ha!' He struck the Zen platform and descended from the seat. He instructed the assembly: 'To speak of this matter, the entire Tripitaka cannot explain it, and all the old masters in the world cannot bring it up. Even if one has the eloquence to overturn rivers and the strength to topple mountains, upon arriving here'
一點也用不著。諸仁者。饑則吃飯困則打眠。熱則乘涼寒則向火。一一天真一一明妙。何得踏步向前論禪論道。將魚目為珠。認橘皮作火。不見道大機須透徹。大用須直截。不識東家孔丘翁。卻向他邦尋禮樂。卓拄杖。元統甲戌五月望日遺書謝道侶。說偈跏趺而逝。阇維白乳如注。舍利凝結成五色彩。瘞于所居之西。錫號真覺塔曰寂光。
明州松巖秋江元湛禪師
久從龍象游。后參方山得旨。偶游明之松巖。愛其清勝不忍去。遂趺坐石上。俄有二虎踞坐其側若護衛狀。師命之伏。枕其背熟睡。山民異之。即其處創精藍以居之。師不涉世事。法施之外澹如也。將化別眾就龕說偈曰。洗浴著衣生祭了。跏趺晏坐入龕藏。華開鐵樹泥牛吼。一月長輝天地光。復謂眾曰。十五年後寺當火。啟龕則火可止。至期果然。眾亟開龕。師神色如生爪發俱長。(恕中和尚禮塔偈曰。活葬松巖二十年。眼睛鼻孔尚依然。我來欲起那伽定。石火光中話別傳)
杭州鳳山一源靈禪師
寧海人。從徑山云峰芟染。參方山于瑞巖充堂司。一日入室請益趙州勘婆話。山曰維那你試下一語看。師曰盡大地人無柰者婆子何。山曰山僧則不然。盡大地人無柰趙州何。師當下如病得汗。后住鳳山上堂。舉世尊升座文殊白椎公案。師曰
【現代漢語翻譯】 現代漢語譯本 一點也用不著。諸位仁者，肚子餓了就吃飯，困了就睡覺，熱了就乘涼，冷了就烤火。每一天都天真自然，每一刻都光明玄妙。為什麼還要向前走，爭論禪和道呢？這是把魚眼睛當珍珠，把橘子皮當火把。沒聽過嗎？大機鋒需要透徹領悟，大作用需要直接了當。不認識隔壁的孔丘老先生（孔子，儒家創始人），卻跑到別的國家去尋找禮樂。說完，卓拄著枴杖，元統甲戌年（1334年）五月十五日留下遺書，向道友們告別，說完偈語后結跏趺坐而逝。火化后，白色的乳狀物像水一樣流出，舍利凝結成五種顏色。埋葬在他居住地的西邊，賜予的塔號為真覺塔，又名寂光。
明州松巖秋江元湛禪師
長久以來跟隨著龍象（比喻有能力的人）遊歷，後來參訪方山禪師得到真諦。偶然遊歷到明州的松巖，喜愛這裡的清幽勝境，不忍離去，於是就在石頭上結跏趺坐。不久，有兩隻老虎蹲坐在他旁邊，好像護衛一樣。禪師命令它們趴下，然後枕著老虎的背熟睡。山裡的百姓對此感到驚異，就在那裡建造了精舍讓他居住。禪師不參與世俗之事，除了弘揚佛法之外，生活非常淡泊。臨終前，與眾人告別，坐在龕中說了偈語：『洗浴穿衣，活著祭奠完畢，結跏趺坐，進入龕中安藏。鐵樹開花，泥牛吼叫，一輪明月，長久照耀天地。』又對眾人說：『十五年後，寺廟將會發生火災，打開我的龕就可以阻止火災。』到了那一天，果然發生了火災。眾人急忙打開龕，禪師的神色如活著一樣，指甲和頭髮都長長了。（恕中和尚禮塔偈說：『活埋在松巖二十年，眼睛鼻子還和原來一樣。我來想要喚醒那伽（龍）的禪定，在石火光中說告別的話。』）
杭州鳳山一源靈禪師
寧海人。從徑山云峰禪師處剃度。在瑞巖寺參訪方山禪師，擔任堂司的職務。一天，進入方丈室請教趙州勘婆（趙州和尚勘驗老太婆）的話頭。方山禪師說：『你試著下一轉語看看。』禪師說：『全天下的人都奈何不了這個老太婆。』方山禪師說：『老衲則不這樣認為，全天下的人都奈何不了趙州和尚。』禪師當下如同大病一場出了汗一樣，茅塞頓開。後來住持鳳山，上堂時，舉了世尊升座，文殊菩薩白椎（敲椎）的公案。禪師說：
【English Translation】 English version It's not needed at all. Dear friends, when hungry, eat; when sleepy, sleep; when hot, enjoy the shade; when cold, face the fire. Every day is natural and pure, every moment is bright and wonderful. Why step forward to discuss Chan and the Dao? It's like mistaking fish eyes for pearls, or recognizing orange peels as fire. Haven't you heard? Great opportunities require thorough understanding, great actions require directness. Not recognizing the old man Kong Qiu (Confucius, founder of Confucianism) next door, yet seeking rituals and music in other countries. ' Saying this, he leaned on his staff, left a farewell letter to his fellow practitioners on the fifteenth day of the fifth month of the Yuan Tong Jiaxu year (1334), recited a verse, and passed away in the lotus position. After cremation, white milky fluid flowed out like water, and the relics solidified into five colors. He was buried west of his residence, and the bestowed pagoda name was True Enlightenment Pagoda, also known as Silent Light.
Chan Master Qiujiang Yuanzhan of Songyan, Mingzhou
He traveled with the 'dragons and elephants' (metaphor for capable people) for a long time, and later visited Chan Master Fangshan and attained the essence. He happened to travel to Songyan in Mingzhou, loved its serene beauty, and couldn't bear to leave, so he sat in the lotus position on a rock. Soon, two tigers squatted beside him, as if guarding him. The Chan master ordered them to lie down, and then used their backs as pillows and fell asleep. The mountain people were amazed by this, and built a monastery there for him to live in. The Chan master did not involve himself in worldly affairs, and his life was very simple except for propagating the Dharma. Before his death, he bid farewell to the assembly and said a verse in the coffin: 'Washing and dressing, the living sacrifice is complete, sitting in the lotus position, entering the coffin for burial. The iron tree blooms, the mud ox roars, a bright moon, shines brightly on heaven and earth.' He also said to the assembly: 'Fifteen years later, the temple will catch fire, opening my coffin will stop the fire.' On that day, a fire did break out. The assembly hurriedly opened the coffin, and the Chan master's expression was as if he were alive, and his nails and hair had grown long. (Venerable Shuzhong's verse for paying respects to the pagoda says: 'Buried alive in Songyan for twenty years, the eyes and nose are still the same. I came to awaken the samadhi of the Naga (dragon), to say farewell in the light of the flint.)
Chan Master Yiyuan Ling of Fengshan, Hangzhou
He was from Ninghai. He was tonsured by Chan Master Yunfeng of Jingshan. He visited Chan Master Fangshan at Ruiyan Temple and served as the hall officer. One day, he entered the abbot's room to ask about the story of Zhaozhou examining the old woman. Chan Master Fangshan said: 'Try to give a turning word.' The Chan master said: 'The whole world can't do anything about this old woman.' Chan Master Fangshan said: 'This old monk doesn't think so, the whole world can't do anything about Chan Master Zhaozhou.' The Chan master immediately felt like he had sweated out a major illness, and his mind was opened. Later, he resided at Fengshan, and when he ascended the hall, he cited the case of the World Honored One ascending the seat and Manjushri Bodhisattva striking the gavel. The Chan master said:
世尊已是錯說。文殊已是錯傳。新鳳山今日已是錯舉。會么。字經三寫烏焉成馬。一日見僧擲選佛圖。師示偈曰。百千諸佛及眾生。休向圖中強較量。心印當陽輕擲出。堂堂安坐寂光場。復曰。古人無剪爪之工。汝輩後生忍唐喪光陰。且擲圖選佛。到極合煞時擲得一個印出。便歡喜道我成佛了。殊不知一切時一切處皆是汝成佛處。汝卻不知。
東巖日禪師法嗣
明州天童平石砥禪師
送慍藏主省徑山元叟和尚偈曰。山頭老漢八十一。如此東南大法城。雙𩯭又添新歲白。片言能使古風清。為人不用擊虎術。養子寧忘䑛犢情。明月堂前坐深夜。餘光分得到長庚。
高峰日禪師法嗣
日本國夢窗智曤國師
姓源氏。本國勢州人。宇多天王九世孫也。九歲出家。十八為大僧。每夢遊中國乃決志參方。初見一山寧。備陳求法之誠。山曰我宗無語句亦無一法與人。師曰豈無方便乎。山曰本來廓然是大方便。師疑悶不輟。復謁高峰。峰曰一山有何指示。師述前語。峰厲聲喝曰何不道和尚漏逗不少。師于言下有省。益自奮勵。一夕坐久忽倚壁身踣。豁然大悟。作偈有等閑擊破虛空骨之句。呈似峰。峰為印可。乃出無學元公淵源以界之。後於本國大弘宗教。賜號普濟國師。
薦嚴道禪師法嗣
【現代漢語翻譯】 現代漢語譯本： 世尊（釋迦牟尼佛）已經說錯了。文殊（文殊菩薩）已經傳錯了。新鳳山今天已經舉錯了。明白嗎？文字經過多次抄寫，『烏』和『焉』都能變成『馬』。有一天，見到僧人擲選佛圖。禪師作偈語說：『百千諸佛及眾生，休向圖中強較量。心印當陽輕擲出，堂堂安坐寂光場。』又說：『古人沒有修剪指甲的功夫，你們這些後生小子忍心白白浪費光陰。』況且擲圖選佛，到了極度契合的時候，擲出一個印，便歡喜地說我成佛了。殊不知一切時一切處都是你成佛的地方，你卻不知道。
東巖日禪師法嗣
明州天童平石砥禪師
送慍藏主省徑山元叟和尚偈：『山頭老漢八十一，如此東南大法城。雙鬢又添新歲白，片言能使古風清。為人不用擊虎術，養子寧忘舐犢情。明月堂前坐深夜，餘光分得到長庚。』
高峰日禪師法嗣
日本國夢窗智曤國師
姓源氏，本國勢州人，宇多天皇九世孫。九歲出家，十八歲成為大僧。常常夢見遊歷中國，於是下決心參訪各地。最初拜見一山寧，詳細陳述求法的誠意。一山說：『我宗沒有語句，也沒有一法可以給人。』禪師說：『難道沒有方便法門嗎？』一山說：『本來廓然就是最大的方便。』禪師疑惑不解，沒有停止。又拜見高峰。高峰說：『一山有什麼指示？』禪師敘述了之前的話。高峰厲聲喝道：『為什麼不說和尚泄露得不少？』禪師在言下有所領悟，更加奮發努力。一天晚上坐禪很久，忽然靠著墻壁身體倒下，豁然大悟。作偈語有『等閑擊破虛空骨』的句子。呈給高峰，高峰給予認可。於是拿出無學元公的淵源來劃清界限。後來在本國大力弘揚宗教，被賜予普濟國師的稱號。
薦嚴道禪師法嗣
【English Translation】 English version: The World-Honored One (Shakyamuni Buddha) has already spoken wrongly. Manjushri (Manjushri Bodhisattva) has already transmitted wrongly. Xin Fengshan has already acted wrongly today. Do you understand? After a character is copied three times, 'wu' and 'yan' can become 'ma' (horse). One day, seeing a monk throwing the Buddha Selection Chart, the Zen master composed a verse saying: 'Hundreds of thousands of Buddhas and sentient beings, do not forcibly compare within the chart. The mind-seal is cast out brightly, serenely sitting in the field of eternal light.' He also said: 'The ancients did not have the skill to trim their nails; you younger generations are willing to waste time in vain.' Moreover, throwing the chart to select a Buddha, when it extremely coincides, throwing out a seal, then joyfully saying, 'I have become a Buddha.' Little do they know that every time, every place is where you become a Buddha, but you do not know it.
Successor of Zen Master Dongyan Ri
Zen Master Pingshi Di of Tiantong Temple, Mingzhou
A verse sent to the Venerable Yun, the treasurer, visiting Yuan Sou, the abbot of Jing Mountain: 'The old man on the mountain is eighty-one, such a great Dharma city in the southeast. The temples have added new white hairs with the new year, a few words can make the ancient style clear. One does not need the skill to strike a tiger for others, how can one forget the love of licking calves when raising children. Sitting deep into the night in front of the Bright Moon Hall, the remaining light is distributed to Venus.'
Successor of Zen Master Gaofeng Ri
National Teacher Musō Soseki of Japan
His surname was Minamoto, and he was from Ise Province in his native country, a ninth-generation descendant of Emperor Uda. He left home at the age of nine and became a senior monk at eighteen. He often dreamed of traveling in China, so he resolved to visit various places. He first met Yishan Ning, fully expressing his sincerity in seeking the Dharma. Yishan said, 'My sect has no words, nor does it have a single Dharma to give to others.' The Zen master said, 'Is there no expedient means?' Yishan said, 'Originally, vast emptiness is the greatest expedient.' The Zen master was doubtful and did not stop. He then visited Gaofeng. Gaofeng said, 'What instructions did Yishan give?' The Zen master recounted the previous words. Gaofeng shouted sharply, 'Why not say that the monk is leaking quite a bit?' The Zen master had some understanding under the words and became more motivated. One night, after sitting in meditation for a long time, he suddenly leaned against the wall and fell down, achieving great enlightenment. He composed a verse with the line 'Casually smashing the bones of empty space.' He presented it to Gaofeng, who approved it. Then he took out the origins of Wuxue Yuan Gong to draw a line. Later, he vigorously promoted religion in his native country and was granted the title of National Teacher Pujue.
Successor of Zen Master Jianyan Dao
臺州瑞巖空室恕中無慍禪師
本郡臨海陳氏子。從徑山寂照剃落。參方首謁靈石于凈慈。后參一元靈逾年。歸覲照命居擇木寮。復游四明見太白砥典藏。一日偕木庵聰大宗興往臺州紫籜山謁竺元道。才擬開口問無字話。被元一喝。師豁然大悟。直得通身汗下。遂呈頌曰。狗子佛性無。春色滿皇都。趙州東院裡。壁上掛葫蘆。元笑曰恁么會又爭得。師拂袖便出。繇茲感激。間語同參曰。此事如人飲水冷暖自知。決不在言語文字上。我輩若不遇者老和尚。幾被知解埋沒一生。他日設有把茅蓋頭。當不忘所自。后古鼎銘主徑山招師歸。蒙堂日涉玄奧且為學者矜式。無何以避兵還四明。不喜出。僅兩住山皆甫及三載而退。初主象山之靈巖。復主黃巖之瑞巖。時夢堂噩居瑞龍。覬師為寂照嗣。師曰素志有在不可奪也。開堂日拈香曰。古人出世拈香酬法乳也。今人出世拈香酬世恩也。慍上座總不然。昔年行腳到紫籜山中參個老布衲。彼亦無法可授。我亦無法可受。只向無授受中拈出。供養前住崑山薦嚴禪寺竺元道和尚。不圖報德酬恩。只要大家知委。僧問。用則波騰海沸全真體以執行。體則鏡凈水沉舉隨緣而會寂。者個是用不離體。體不離用。作么生是體用雙忘一句。師曰胡猻吃毛蟲。曰。窮諸玄辯若一毫置於太虛
【現代漢語翻譯】 現代漢語譯本
臺州瑞巖空室恕中無慍禪師
是本郡臨海陳氏之子。跟隨徑山寂照剃度出家。四處參學首先拜謁靈石于凈慈。之後參學一元靈超過一年。回來后寂照命他住在擇木寮。又遊歷四明拜見太白砥典藏。一日，他與木庵聰、大宗興一同前往臺州紫籜山拜謁竺元道（禪師名）。剛要開口問『無』字話，就被竺元道（禪師名）一聲喝止。禪師（恕中無慍）豁然大悟，全身汗如雨下。於是呈上頌語說：『狗子佛性無，春色滿皇都。趙州東院裡，壁上掛葫蘆。』竺元道（禪師名）笑著說：『你這樣理解又有什麼用呢？』禪師（恕中無慍）拂袖便走。從此以後，他深受觸動，私下對一同參學的人說：『這件事就像人飲水，冷暖自知，絕對不在言語文字上。我們這些人如果不是遇到老和尚，幾乎就被知解埋沒一生。』他日如果搭個茅草棚居住，當不忘本源。後來，古鼎銘主持徑山，邀請禪師（恕中無慍）回去。禪師（恕中無慍）在蒙堂每日探討玄奧，並且成為學者的榜樣。不久，爲了躲避戰亂回到四明。禪師（恕中無慍）不喜歡出任住持，僅僅兩次住山，每次都不到三年就退隱了。最初住持象山的靈巖寺，後來住持黃巖的瑞巖寺。當時，夢堂噩住在瑞龍寺，希望禪師（恕中無慍）成為寂照的繼承人。禪師（恕中無慍）說：『我原本就有志向，不能強迫。』開堂說法時，拈香說：『古人出世拈香是爲了報答佛法的乳哺之恩，今人出世拈香是爲了報答世俗的恩情。我恕中無慍卻不是這樣。』昔年行腳到紫籜山中參拜一位老布衲（竺元道）。他也沒有什麼法可以傳授，我也沒什麼法可以接受，只是在無授受中拈出（真理），供養前住崑山薦嚴禪寺的竺元道和尚。不圖回報恩德，只要大家都知道這件事。』有僧人問：『用的時候，像波濤洶涌的大海一樣，全體真如得以執行；體的時候，像清澈平靜的水面一樣，舉動隨緣而歸於寂靜。這個是用不離體，體不離用。怎樣是體用雙忘的一句？』禪師（恕中無慍）說：『猢猻吃毛蟲。』僧人說：『窮盡所有玄妙的辯論，如果將一毫置於太虛之中，又將如何？』 English version
Zen Master Shuzhong Wuyun of Ruoyan Empty Room in Taizhou
He was a son of the Chen family of Linhai in this prefecture. He was tonsured at Jing Shan Jizhao. He first visited Lingshi at Jingci while traveling to study. Later, he studied with Yiyuan Ling for more than a year. After returning, Jizhao ordered him to reside in the Ze Mu dormitory. He also traveled to Siming to see Taibai Di Diancang. One day, he went with Mu'an Cong and Dazong Xing to Zixiao Mountain in Taizhou to visit Zhu Yuan Dao (Zen master's name). As soon as he was about to ask about the 'Wu' (無, Mu) word, he was shouted at by Yuan (Zhu Yuan Dao). The Zen master (Shuzhong Wuyun) suddenly had a great enlightenment, and his whole body was covered in sweat. So he presented a verse saying: 'The dog has no Buddha-nature, the spring is full of the imperial capital. In the east courtyard of Zhao Zhou, a gourd hangs on the wall.' Yuan (Zhu Yuan Dao) smiled and said, 'What's the use of understanding it like this?' The Zen master (Shuzhong Wuyun) flicked his sleeves and left. Since then, he was deeply moved, and privately said to his fellow practitioners: 'This matter is like a person drinking water, knowing whether it is cold or warm for himself, and it is definitely not in words and writing. If we hadn't met the old monk, we would have been buried by intellectual understanding for the rest of our lives.' If he were to build a thatched hut to live in one day, he would not forget his origins. Later, Gu Dingming, the abbot of Jing Shan, invited the Zen master (Shuzhong Wuyun) to return. The Zen master (Shuzhong Wuyun) discussed profound mysteries in the Meng Hall every day and became a model for scholars. Soon, in order to avoid the war, he returned to Siming. The Zen master (Shuzhong Wuyun) did not like to take up the position of abbot, and only stayed in the mountains twice, each time for less than three years before retiring. He first served as abbot of Lingyan Temple in Xiangshan, and later served as abbot of Ruoyan Temple in Huangyan. At that time, Mengtang E lived in Ruilong Temple, hoping that the Zen master (Shuzhong Wuyun) would become the successor of Jizhao. The Zen master (Shuzhong Wuyun) said: 'I originally had aspirations, and I cannot be forced.' When he opened the hall to preach, he lit incense and said: 'The ancients lit incense when they entered the world to repay the kindness of the Dharma, and today people light incense when they enter the world to repay the kindness of the world. I, Shuzhong Wuyun, am not like this.' Years ago, I traveled to Zixiao Mountain to visit an old monk (Zhu Yuan Dao). He had no Dharma to teach, and I had no Dharma to receive, but I just picked out (the truth) from no teaching and receiving, and offered it to the former abbot of Kunshan Jianyan Temple, the monk Zhu Yuan Dao. I don't seek to repay kindness, I just want everyone to know about this.' A monk asked: 'When in use, it is like the turbulent sea, and the whole true nature is able to operate; when in essence, it is like the clear and calm water surface, and actions follow the circumstances and return to stillness. This is use inseparable from essence, and essence inseparable from use. What is a phrase that forgets both essence and use?' The Zen master (Shuzhong Wuyun) said: 'The monkey eats hairy worms.' The monk said: 'Exhausting all the profound arguments, if one hair is placed in the void, what will happen?'
【English Translation】 Zen Master Wuyun Shuzhong of Ruoyan Empty Room in Taizhou He was a son of the Chen family of Linhai in this prefecture. He was tonsured at Jing Shan Jizhao. He first visited Lingshi at Jingci while traveling to study. Later, he studied with Yiyuan Ling for more than a year. After returning, Jizhao ordered him to reside in the Ze Mu dormitory. He also traveled to Siming to see Taibai Di Diancang. One day, he went with Mu'an Cong and Dazong Xing to Zixiao Mountain in Taizhou to visit Zhu Yuan Dao (Zen master's name). As soon as he was about to ask about the 'Wu' (無, Mu) word, he was shouted at by Yuan (Zhu Yuan Dao). The Zen master (Shuzhong Wuyun) suddenly had a great enlightenment, and his whole body was covered in sweat. So he presented a verse saying: 'The dog has no Buddha-nature, the spring is full of the imperial capital. In the east courtyard of Zhao Zhou, a gourd hangs on the wall.' Yuan (Zhu Yuan Dao) smiled and said, 'What's the use of understanding it like this?' The Zen master (Shuzhong Wuyun) flicked his sleeves and left. Since then, he was deeply moved, and privately said to his fellow practitioners: 'This matter is like a person drinking water, knowing whether it is cold or warm for himself, and it is definitely not in words and writing. If we hadn't met the old monk, we would have been buried by intellectual understanding for the rest of our lives.' If he were to build a thatched hut to live in one day, he would not forget his origins. Later, Gu Dingming, the abbot of Jing Shan, invited the Zen master (Shuzhong Wuyun) to return. The Zen master (Shuzhong Wuyun) discussed profound mysteries in the Meng Hall every day and became a model for scholars. Soon, in order to avoid the war, he returned to Siming. The Zen master (Shuzhong Wuyun) did not like to take up the position of abbot, and only stayed in the mountains twice, each time for less than three years before retiring. He first served as abbot of Lingyan Temple in Xiangshan, and later served as abbot of Ruoyan Temple in Huangyan. At that time, Mengtang E lived in Ruilong Temple, hoping that the Zen master (Shuzhong Wuyun) would become the successor of Jizhao. The Zen master (Shuzhong Wuyun) said: 'I originally had aspirations, and I cannot be forced.' When he opened the hall to preach, he lit incense and said: 'The ancients lit incense when they entered the world to repay the kindness of the Dharma, and today people light incense when they enter the world to repay the kindness of the world. I, Shuzhong Wuyun, am not like this.' Years ago, I traveled to Zixiao Mountain to visit an old monk (Zhu Yuan Dao). He had no Dharma to teach, and I had no Dharma to receive, but I just picked out (the truth) from no teaching and receiving, and offered it to the former abbot of Kunshan Jianyan Temple, the monk Zhu Yuan Dao. I don't seek to repay kindness, I just want everyone to know about this.' A monk asked: 'When in use, it is like the turbulent sea, and the whole true nature is able to operate; when in essence, it is like the clear and calm water surface, and actions follow the circumstances and return to stillness. This is use inseparable from essence, and essence inseparable from use. What is a phrase that forgets both essence and use?' The Zen master (Shuzhong Wuyun) said: 'The monkey eats hairy worms.' The monk said: 'Exhausting all the profound arguments, if one hair is placed in the void, what will happen?'
。竭世樞機似一滴投于巨壑。者是久客還家暫忘岐路。作么生是天然受用一句。師曰騎馬踏凳不如步行。曰。豁開戶牖無邊剎境自他不隔于毫端。瞥轉一機十世古今始終不離於當念。者個是捏定死蛇頭。徹底無轉智。作么生是蓋天蓋地一句。師曰。虛空無向背。日月自循環。僧曰。莫言少室兒孫少。自有甘心斷臂人。師曰。家無白𤢟之圖。亦無如是妖怪。僧曰。畢竟水須朝海去。到頭云定覓山歸。師曰七棒對十三。僧禮拜問如何是瑞巖境。師曰風吹不入。曰如何是境中人。師曰水灑不著。曰。人境已蒙師指示。向上宗乘事若何。師曰真不掩偽。曰諸法寂滅相因甚舟行岸移云駛月運。師曰好個訊息只恐錯會。曰兩重公案。師曰海水不生冰。問如何是涵蓋乾坤句。師曰猛虎口裡活雀兒。曰如何是截斷眾流句。師曰金剛手中八楞棒。曰如何是隨波逐浪句。師曰李白捉月張騫乘槎。問。維摩丈室不以日月為明。和尚丈室以何為明。師曰物見主眼卓豎。曰摩竭掩室毗耶杜詞相去多少。師曰一坑埋卻。曰。德山入門便棒。臨濟入門便喝。畢竟明什麼邊事。師曰塞北千人帳。江南萬斛船。小參。靈巖峭絕到者應難。已到者享用安然。未到者竛竮孤露。孤露底正好踏步向前。享用底直須退步就己。所以道事無一向。有時拈頭作尾。有時
【現代漢語翻譯】 現代漢語譯本： 竭世樞機（竭盡世間變化的關鍵）好似一滴水投入巨大的山谷。這是久客還鄉，暫時忘記了岔路。怎樣是天然受用一句？師父說：『騎馬踏凳不如步行。』僧人說：『豁然打開門窗，無邊剎境（無邊佛土）的自他不隔于毫端。稍微轉動一下機鋒，十世古今始終不離於當下的念頭。』這個是捏定死蛇頭，徹底沒有迴轉的智慧。怎樣是蓋天蓋地一句？師父說：『虛空沒有方向，日月自然循環。』僧人說：『莫說少室（少林寺）兒孫少，自有甘心斷臂人。』師父說：『家無白氈之圖，也沒有這樣的妖怪。』僧人說：『畢竟水須朝海去，到頭云定覓山歸。』師父說：『七棒對十三。』僧人禮拜，問：『如何是瑞巖境？』師父說：『風吹不入。』僧人說：『如何是境中人？』師父說：『水灑不著。』僧人說：『人境已經蒙師父指示，向上宗乘（禪宗）之事如何？』師父說：『真不掩偽。』僧人說：『諸法寂滅相，因甚舟行岸移，云駛月運？』師父說：『好個訊息，只恐錯會。』僧人說：『兩重公案。』師父說：『海水不生冰。』問：『如何是涵蓋乾坤句？』師父說：『猛虎口裡活雀兒。』僧人說：『如何是截斷眾流句？』師父說：『金剛手中八楞棒。』僧人說：『如何是隨波逐浪句？』師父說：『李白捉月，張騫乘槎。』問：『維摩（維摩詰）丈室不以日月為明，和尚丈室以何為明？』師父說：『物見主眼卓豎。』僧人說：『摩竭（摩竭陀國）掩室，毗耶（毗耶離城）杜詞相去多少？』師父說：『一坑埋卻。』僧人說：『德山（德山宣鑒）入門便棒，臨濟（臨濟義玄）入門便喝，畢竟明什麼邊事？』師父說：『塞北千人帳，江南萬斛船。』小參（禪宗住持於一定時間對大眾的開示）。靈巖峭絕，到者應難，已到者享用安然，未到者竛竮孤露。孤露底正好踏步向前，享用底直須退步就己。所以道事無一向，有時拈頭作尾，有時
【English Translation】 English version: The pivotal mechanism that exhausts the world seems like a drop cast into a giant ravine. This is like a long-time traveler returning home, temporarily forgetting the crossroads. What is a phrase of natural enjoyment? The master said, 'Riding a horse and stepping on a stool is not as good as walking.' The monk said, 'Opening the doors and windows wide, the self and others in the boundless Buddha-lands are not separated by a hair's breadth. With a slight turn of the mechanism, the ten ages of past and present are always inseparable from the present moment.' This is like grasping the head of a dead snake, utterly without the wisdom to turn around. What is a phrase that covers heaven and earth? The master said, 'Emptiness has no direction, the sun and moon naturally cycle.' The monk said, 'Don't say that the descendants of Shaoshi (Shaolin Temple) are few; there are those who willingly cut off their arms.' The master said, 'There is no picture of white felt in the house, nor are there such monsters.' The monk said, 'After all, water must go to the sea; in the end, clouds will seek to return to the mountains.' The master said, 'Seven blows against thirteen.' The monk bowed and asked, 'What is the realm of Ruiyan?' The master said, 'The wind cannot blow in.' The monk said, 'What is the person in the realm?' The master said, 'Water cannot splash on them.' The monk said, 'The person and the realm have already been instructed by the master; what about the matter of the upward Zen (Chan) lineage?' The master said, 'Truth does not conceal falsehood.' The monk said, 'All dharmas are characterized by stillness and extinction; why do boats move on the shore, clouds race, and the moon travel?' The master said, 'A good message, but I fear you will misunderstand.' The monk said, 'A double case.' The master said, 'Seawater does not produce ice.' Asked, 'What is the phrase that encompasses heaven and earth?' The master said, 'A live sparrow in the mouth of a fierce tiger.' The monk said, 'What is the phrase that cuts off the flow of the masses?' The master said, 'An eight-sided staff in the hand of Vajra (a deity).' The monk said, 'What is the phrase that follows the waves?' The master said, 'Li Bai (a poet of Tang Dynasty (618-907)) catches the moon, Zhang Qian (an envoy of Han Dynasty (206 BC-220 AD)) rides a raft.' Asked, 'Vimalakirti's (a buddhist figure) chamber does not use the sun and moon for light; what does the abbot's chamber use for light?' The master said, 'Objects see the master's eyes standing upright.' The monk said, 'How far apart are Magadha (an ancient kingdom in India) concealing the chamber and Vaishali (an ancient city in India) blocking words?' The master said, 'Bury them in one pit.' The monk said, 'Deshan (Deshan Xuanjian) hits with a stick upon entering, Linji (Linji Yixuan) shouts upon entering; what exactly are they clarifying?' The master said, 'Thousands of tents north of the border, ten thousand bushels of boats south of the Yangtze.' A small assembly (a Dharma talk given by a Zen master). Lingyan is precipitous and difficult for those who arrive; those who have arrived enjoy peace, those who have not arrived are lonely and exposed. Those who are lonely and exposed should step forward; those who are enjoying should step back and turn to themselves. Therefore, it is said that things do not always go in one direction; sometimes you take the head as the tail, sometimes
拈尾作頭。收放縱橫寧存軌轍。摩竭掩室毗耶杜詞。雖曰正令全提。要且未臻其極。山僧今夜入門之始聚首之初。與汝諸人約法三章。第一不得起佛見。第二不得起法見。第三不得道不起佛見法見。若也依而行之。管取眉毛廝結。驀拈拄杖。明眼漢沒窠臼。高高處觀之不足。低低處平之有餘。卓拄杖。鐵牛不吃欄邊草。直向須彌頂上眠。謝專使上堂。達磨大師十萬里西來。要作個馳書達信漢。及乎面對梁王。盡力只道得個不識。拈拄杖。有賓有主有禮有樂。手面分開白月團。頂門撼動黃金鐸。上堂。明月照高巖。懸水響前嶺。耳目一何清。冥然了心境。咄哉。觀世音擔雪來填井。下座。上堂。祖師意無別法。下地走穿卻鞋。上床眠脫卻襪。只恁么太誵訛。不恁么無合煞。溈山水牛百丈野鴨。帶水拖泥不足觀。腦後圓光最輝赫。喝一喝。上堂。風不來樹不動。心不生境不到。僧問雲門如何是佛。門曰乾屎橛。僧問楊岐如何是佛。岐曰三腳驢子弄蹄行。好大眾。向道是龍剛不信。果然奪得錦標回。上堂。禪和家道我無有不知無有不會。忽有人問如何是行腳事。便口如匾擔。病在於何。病在多知多解。恁么參學不如三家村裡種田漢。忽有人問今歲稼穡如何。一一道出如瓶瀉水。蓋其無知解故無揀擇故。秋氣向寒各自歸堂。珍
重。上堂。辭親割愛剃髮染衣。入此門來合為何事。若也知漸識傀是真出家。一出塵俗恩愛家。二出三界火宅家。三出粗惑煩惱家。四出細惑無明家。出得四家始稱衲僧家。且道如何是衲僧家。撞著冤家惡口小家。上堂。心如工伎兒。意如和伎者。五識為伴侶。妄想觀眾伎。大眾。還識得心也未。若識得心便識得意。識得意便識得諸識。識得諸識便識得妄想。妄想滅則諸識滅。諸識滅則意滅。意滅則心滅。心滅則一切滅。所以道心生種種法生。心滅種種法滅。喝一喝。山河大地日月星辰有什麼過。下座。上堂。惟一堅密身一切塵中現。拈拄杖。釋迦老子來也。三百六十骨節八萬四千毫竅。一一放大光明照徹恒沙國土。于其中間若聖若凡有情無情。被其光者無不證大涅槃獲大安樂得大受用。靠拄杖。此時若不究根源。直待當來問彌勒。示眾。巖寺春深草樹肥。幾回特地啟柴扉。行人只在青山外。杜宇聲聲喚不歸。上堂。赤肉團上有一物。昭昭靈靈恍恍惚惚。隨事變通了無拘束。要知來處分明。不離舉足下足。今時叢林中聞與么道。便道說老婆禪。殊不知云無心而出岫。水盈科而或流。遇高山而必止。至大海而方休。拍禪床。瑞巖上堂諸佛出世是第二頭。祖師西來是第三首。饒你向威音那畔別立生涯。百草頭邊全明殺活。
【現代漢語翻譯】 現代漢語譯本 重。上堂。辭別親人，割捨愛戀，剃去頭髮，染上僧衣。進入佛門應當做什麼？如果知道逐漸認識到傀儡就是真正的出家，那就是：一、出離塵世俗人的恩愛之家；二、出離三界（欲界、色界、無色界）的火宅之家；三、出離粗重的迷惑煩惱之家；四、出離細微的迷惑無明之家。出離這四種家，才可稱為真正的衲僧（指僧人）之家。那麼，什麼是衲僧之家呢？就是遇到冤家對頭，也能忍受惡語相向的家庭。 上堂。心就像一個表演的藝人，意就像伴奏的樂師，五識（眼識、耳識、鼻識、舌識、身識）是伴侶，妄想是觀看錶演的觀眾。各位，你們認識自己的心嗎？如果認識了心，就能認識意；認識了意，就能認識諸識；認識了諸識，就能認識妄想。妄想消滅，諸識也就消滅；諸識消滅，意也就消滅；意消滅，心也就消滅；心消滅，一切也就消滅。所以說，心生則種種法生，心滅則種種法滅。喝一聲！山河大地、日月星辰有什麼過錯呢？下座。 上堂。唯一的堅固密實之身，顯現在一切塵埃之中。拿起拄杖，釋迦老子（釋迦牟尼佛）來了！三百六十個骨節，八萬四千個毛孔，每一個都放出大光明，照徹恒河沙數般的國土。在這些國土中間，無論是聖是凡，有情無情，被這光明照耀的，沒有不證得大涅槃（佛教修行的最高境界），獲得大安樂，得到大受用的。靠著拄杖。此時如果不探究根源，等到將來彌勒佛（彌勒菩薩）出世時再問嗎？ 向大眾開示。巖寺春天深了，草木茂盛。幾次特意打開柴門。修行人只在青山之外，杜宇（杜鵑鳥）聲聲啼叫，呼喚他們迴歸。 上堂。在赤肉團（指心臟）上有一個東西，明明靈靈，恍恍惚惚，隨著事物變化而變通，沒有拘束。要知它的來處分明，就在舉足下足之間。現在叢林中聽到這樣說，就說是老婆禪（指淺顯的禪法）。卻不知道云無心而出岫（山洞），水盈科（坑坎）而或流，遇到高山就一定會停止，到達大海才算休止。拍禪床。瑞巖（人名或地名）上堂說，諸佛出世是第二頭，祖師西來是第三首。即使你向威音王佛（過去佛名）那邊另外建立生涯，在百草頭上完全明白殺與活的道理。
【English Translation】 English version Re. Entering the hall. Renouncing relatives and severing love, shaving the head and donning monastic robes. Having entered this gate, what should one do? If one knows and gradually recognizes that the puppet is the true renunciation, then: First, one leaves the home of worldly affections; second, one leaves the fiery home of the Three Realms (Desire Realm, Form Realm, Formless Realm); third, one leaves the home of coarse delusions and afflictions; fourth, one leaves the home of subtle delusions and ignorance. Only by leaving these four homes can one be called a true nāsēng (衲僧, a Buddhist monk) home. Then, what is a nāsēng home? It is a home where one can endure harsh words even when encountering enemies. Entering the hall. The mind is like a performing artist, the will is like an accompanying musician, the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) are companions, and delusion is the audience watching the performance. Everyone, do you recognize your own mind? If you recognize the mind, you can recognize the will; if you recognize the will, you can recognize the consciousnesses; if you recognize the consciousnesses, you can recognize delusion. When delusion is extinguished, the consciousnesses are also extinguished; when the consciousnesses are extinguished, the will is also extinguished; when the will is extinguished, the mind is also extinguished; when the mind is extinguished, everything is extinguished. Therefore, it is said that when the mind arises, all phenomena arise; when the mind ceases, all phenomena cease. A shout! What fault do mountains, rivers, the earth, the sun, moon, and stars have? Leaving the seat. Entering the hall. The one solid and firm body manifests in all dust. Raising the staff, old Shakya (Śākyamuni Buddha) is here! Three hundred and sixty bones, eighty-four thousand pores, each emitting great light, illuminating countless lands like the sands of the Ganges. In these lands, whether saintly or ordinary, sentient or insentient, those illuminated by this light will all attain great nirvāṇa (涅槃, the ultimate goal of Buddhist practice), obtain great bliss, and receive great enjoyment. Leaning on the staff. If one does not investigate the root source now, will one wait until Maitreya (Maitreya Bodhisattva) appears in the future to ask? Instructing the assembly. The rock temple is deep in spring, the grass and trees are lush. Several times I have specially opened the brushwood gate. The practitioners are only outside the green mountains, the cuckoo's voice cries, calling them to return. Entering the hall. On the red flesh ball (referring to the heart) there is a thing, clearly and brightly, vaguely and indistinctly, adapting to changes without restraint. If you want to know its origin clearly, it is right between lifting the foot and placing the foot. Now, when people in the monasteries hear this, they say it is old woman's chan (禪, Zen Buddhism) (referring to shallow chan practice). They do not know that clouds emerge from the cave without intention, water flows through the hollows, it will definitely stop when encountering high mountains, and it will only rest when reaching the sea. Striking the chan bed. Ruiyan (瑞巖, a person's name or place name) entering the hall said, the Buddhas appearing in the world is the second head, the patriarchs coming from the West is the third head. Even if you establish a separate life on the other side of Weiyin Wang Buddha (威音王佛, name of a past Buddha), you fully understand the principle of killing and life at the tip of every blade of grass.
布袋里老鴉未知有出身一路在。且道作么生是出身一路。是日無人問話師乃曰。今日無人問話。不是冷落門庭。正是光顯門庭。何也。若論此事實不在語言上。若在語言上。釋迦老子四十九年說一大藏之乎者也豈是無言耶。因甚末後向靈山百萬眾前單單拈起一枝華。惟迦葉一人點頭知尾驀地破顏微笑。既是物值貨當。便道吾有正法眼藏分付摩訶迦葉。由此遞代相傳直至於今。當時豈有攢華簇錦辯口利辭。問一句來答一句去。湊得團圞合得恰好。然後始相付囑乎。諸禪德。若要紹續此個門風。不用廣求文義。不用息念歸空。但向世尊未拈華處。迦葉未微笑時。一領領取。如白衣拜相。如平地登仙。不涉階梯掀翻途轍。巍巍自在穩坐家堂。五欲八風窺覷無門。四生九有籠罩不住。便見無恩不報無德不酬。亦見山僧遠離四明波波挈挈而至於此。踞曲錄床拋沙撒土不為分外。拈拄杖。祝融峰頂上。露滴萬年松。開山忌拈香。未見巖頭口似磉盤。既見巖頭眼如木𣔻。本然理拄地撐天何勞置問。主人翁呼來喚去猶欠惺惺。插香。相逢不下馬。各自奔前程。散忌上堂。法不孤起仗境方生。今日是開山空照祖師入般涅槃之晨。山僧將不可說不可說恒河沙世界作一筵席。百億須彌盧山作一碗飯。百億香水海作一碗羹。聊陳供養。正恁么時
且道將此筵席向什麼處鋪設。若向世界上鋪設。世相已成筵席。若向虛空鋪設。虛空又如何鋪設。不得顢頇儱侗只與么休去。眾中莫有出手措置者么。如無。山僧自出手去也。豎拂子。恒河沙世界。百億須彌山。百億香水海。華簇簇錦簇簇。總在拂子頭上。不寬不隘無欠無餘。大眾且道空照祖師還來受此供養也無。受與不受且置。你道他即今在什麼處安身立命。擊拂子。家家門前赫日月。太平不用將軍威。結夏小參。圓覺伽藍人人具足。在天同天在地同地。自是諸人探頭太過不能構得。故勞釋迦調御。曲開方便之門。立期立限如逼生蛇化龍。要汝親證親悟。龐居士道。十方同聚會。個個學無為。此是選佛場。心空及第歸。好大眾。箭不虛發發必中的。語不虛發發必全真。針眼魚吞卻嘉州大象即不問。且道可大師三拜得髓還端的也無。拍禪床。一年春又過。臺榭綠陰多。上堂。相逢不拈出。舉意便知有。打失雙眼睛。留得一張口。孤峰頂上呵佛罵祖。竅鑿頂門。十字街頭掣風掣顛。符懸肘后。長沙虎。子湖狗。拈起粗辣藜。好與臂脊摟。請侍者上堂。趙州與文遠斗劣不鬥勝。老大不識羞。相席還打令。致使明眼人無由辯邪正。邪正既不辯。展轉成毛病。瑞巖百不能。愛用無星秤。稱起太虛空。錙銖無欠剩。以此為瑞為祥
【現代漢語翻譯】 現代漢語譯本： 且說要把這宴席擺設在什麼地方呢？如果要在世界上擺設，世間萬象已經構成了一場盛大的宴席。如果要在虛空中擺設，虛空又該如何擺設呢？不要含糊不清、懵懂度日，就這麼算了。各位當中可有人能出手安排這件事嗎？如果沒有，就由我來親自出手吧。（豎起拂塵）恒河沙數的世界，百億座須彌山（佛教宇宙觀中的中心山），百億個香水海（環繞須彌山的海洋），花團錦簇，都聚集在這拂塵頭上。不寬不窄，不多不少，恰到好處。各位，你們說空照祖師（禪宗祖師）還會來接受這份供養嗎？ 接受與否暫且不論，你們說他現在在什麼地方安身立命呢？（擊打拂塵）家家戶戶門前都照耀著太陽和月亮，太平盛世不需要將軍的威武。（結夏小參，夏季安居結束后的開示）圓覺伽藍（圓覺道場）人人本自具足，在天如同在天，在地如同在地。只是各位探究得太過分，反而無法領會。所以才勞煩釋迦調御（釋迦牟尼佛的尊稱），特別開啟方便之門，設立期限，就像逼迫剛出生的蛇化為龍，要你們親自證悟。龐居士（唐代著名佛教居士）說：『十方聖賢聚集在一起，個個學習無為之法。這裡是選佛的考場，心空的人才能及第而歸。』 好啊，各位！箭不虛發，發必中的；語不虛發，發必全真。針眼大的魚吞下嘉州的大象（比喻以小吞大）暫且不問，那麼，可大師（慧可，禪宗二祖）三拜求法得到真髓，是真的嗎？（拍擊禪床）一年春天又過去了，樓臺亭榭都籠罩在綠色的樹蔭中。（上堂，住持升座說法）相逢不直接點明，一舉一動便知有沒有。打失雙眼，卻留下一張嘴。在孤峰頂上呵佛罵祖，在頭頂上鑿開竅穴，在十字街頭裝瘋賣傻，靈符懸掛在手肘后。長沙的虎，子湖的狗，拿起粗糙的藜杖，好好地摟住臂膀和脊背。請侍者上堂。 趙州（趙州從諗禪師）與文遠（文遠禪師）比試低劣而不比試勝過對方，老了還不懂羞恥，互相讓座還打暗號。以致於明眼人也無法分辨邪正。邪正既然無法分辨，輾轉相傳就成了毛病。瑞巖（瑞巖師彥禪師）什麼都不會，卻喜歡用沒有星的秤（比喻不以常理衡量）。稱量起整個太虛空，一分一毫也不缺少。把這當作吉祥的徵兆。
【English Translation】 English version: Now, let's talk about where to set up this banquet. If we were to set it up in the world, the phenomena of the world have already formed a grand banquet. If we were to set it up in emptiness, how could emptiness be set up? Don't be vague and muddle through life, just let it be. Among you, is there anyone who can step forward to arrange this matter? If not, then I will personally take action. (Raises the whisk) Worlds as numerous as the sands of the Ganges River, hundreds of millions of Mount Sumerus (the central mountain in the Buddhist cosmology), hundreds of millions of fragrant water seas (oceans surrounding Mount Sumeru), flowers in clusters, all gathered on the head of this whisk. Not wide, not narrow, not lacking, not excessive, just right. Everyone, do you say that Patriarch Kongzhao (Zen patriarch) will still come to receive this offering? Whether he receives it or not is another matter, but where do you say he is now settling down and establishing his life? (Strikes the whisk) Every household shines with the sun and moon, a peaceful and prosperous world does not need the might of a general. (Summer Retreat Small Gathering, discourse after the end of the summer retreat) The Yuanjue Monastery (Perfect Enlightenment Bodhimanda) is fully possessed by everyone, in heaven as in heaven, on earth as on earth. It's just that you all explore too much and cannot comprehend it. That's why it troubles Shakyamuni (honored title of Shakyamuni Buddha) to specially open the door of skillful means, setting a deadline, like forcing a newborn snake to transform into a dragon, wanting you to personally realize enlightenment. Layman Pang (famous Buddhist layman of the Tang Dynasty) said: 'The sages of the ten directions gather together, each learning the Dharma of non-action. This is the examination hall for selecting Buddhas, those whose minds are empty will pass and return.' Good, everyone! The arrow does not miss, it hits the mark; the words do not miss, they are all true. The fish with the eye of a needle swallowing the elephant of Jia Zhou (metaphor for the small swallowing the big) will not be asked for the time being, then, is it true that Master Ke (Huike, the second patriarch of Zen) obtained the marrow of the Dharma after bowing three times? (Strikes the Zen bed) Another spring has passed, and the pavilions and terraces are shrouded in green shade. (Ascending the Hall, the abbot ascends the seat to give a Dharma talk) Meeting without directly pointing it out, one knows whether it is there or not with every move. Losing both eyes, but leaving a mouth. On the top of a solitary peak, scolding the Buddha and cursing the patriarchs, drilling holes in the top of the head, acting crazy in the crossroads, amulets hanging behind the elbows. The tiger of Changsha, the dog of Zihu, pick up the rough staff, and hug the arms and back tightly. Please invite the attendant to ascend the hall. Zhao Zhou (Zen Master Zhaozhou Congshen) and Wen Yuan (Zen Master Wenyuan) compete in inferiority rather than superiority, and they are not ashamed when they are old, and they give each other seats and give secret signals. As a result, even those with clear eyes cannot distinguish between right and wrong. Since right and wrong cannot be distinguished, it becomes a problem when passed on. Ruiyan (Zen Master Ruiyan Shiyan) can't do anything, but likes to use a scale without stars (metaphor for not measuring by common sense). Weighing the entire void, not a fraction is missing. Take this as an auspicious sign.
。以此為坑為阱。斷衲僧之咽喉。續佛祖之慧命。上堂。坐深井者不知太虛之寬廣。忘偏見者方明至理之圓融。與么說話譬如以大地作射垛。挽弓所向無不中的。眾中忽有人出來道。如斯舉唱今古罕聞。山僧喚侍者點一碗茶供養他。更有出來道如斯舉唱未獲全提。亦喚侍者點一碗茶供養他。且道還有為人處也無。雪壓難摧澗底松。風吹不動天邊月。師嘗室中垂語曰。穩坐家堂。主人翁因甚不識。掀翻大海摑碎須彌。平地上因甚抬腳不起。眼光爍破四天下。自家眉毛落盡因甚不見。前後下語多不契。其機鋒峻拔。學者莫能擬議。一日謝事入松巖。巖為秋江湛公隱處。萬山之巔人跡罕至。師悉遣徒御嶄然獨處。眾涕泣哀請。堅拒不出。洪武七年夏日本國遣使入貢。向師道風奏請師化其國。以水晶數珠峨山石硯為贄。上召至闕。師以老病辭。上憫而不遣。留處天界。全室泐公延致丈室。時宋公景濂方在翰林。詣師劇談道妙。一時朝士靡不敬慕。是年冬奉詔東還。十七年弟子居頂住鄞之翠山迎師就養。四方叩謁者無虛日。金齒大理僧至京。特入翠山。五十餘人拜床下各求偈語而去。一日示微疾。諄諄勉眾以祖道自重。索筆書偈曰。七十八年無法可說。末後一句露柱饒舌。咄。書畢端坐而逝。時洪武十九年丙寅七月十日也。壽七
十有八臘五十有九。遺命阇維煅骨散水竹間。居頂不敢遵乃于唐嶴之原奉骨瘞焉。師天性純粹。待衲子如慈母。遇法門有叛教背義者必面折之不少貸。奉師惟謹。嘗侍寂照立至三鼓。不命不敢退。所著有二會語。重拈雪竇拈古一百則。續頌大慧竹庵頌古一百一十則。山庵雜錄。凈土詩。四明烏斯道撰行業碑。
明州天童了堂一禪師
至正二年住臺之紫籜。次遷天寧天童。上堂。僧問昔。日保壽開堂三聖橫身相為。臨濟住院普化盡力扶持。畢竟明甚麼邊事。師曰。兩頭俱坐斷。一劍倚天寒。曰。與么則五位君臣齊列下。三玄戈甲一時收。師曰錯下名言。僧喝。師曰亂統禪和如麻似粟。乃曰。拈一莖草作丈六金身。將丈六金身作一莖草。好大眾。不是苦心人不知。便下座。上堂。最初一句末後一機。直下構得。燈籠露柱動地放光。其或未然。竹山今日失利。示眾。樵歌來疊嶂。帆影落汀洲。胡猻戴席帽。直上樹梢頭。七星劍。五云樓。毬打人兮人打毬。萬事難把玩。魚吞水面漚。上堂。長㭰鳥芳樹不棲。摩斯迦滄溟不入。龍泉與鈯斧同鐵。利鈍懸殊。良驥與駑駘同途。遲速有異。以拂子畫一畫。華須連夜發。莫待曉風吹。小參。靈光不昧萬古徽猷。智鑒洞明十虛普應。時臨亞歲節屆。書云擊。動法鼓。大眾云
【現代漢語翻譯】 現代漢語譯本： 享年五十九歲。遺囑火化后將骨灰撒於水竹之間。弟子不敢遵從，于唐嶴這個地方安葬了骨灰。這位禪師天性純粹，對待僧人如同慈母一般。遇到佛門中有叛教背義的人，必定當面斥責，毫不寬恕。弟子們侍奉禪師非常恭敬謹慎，曾經侍奉寂照禪師站立到三更時分，沒有命令不敢退下。他的著作有《二會語》、《重拈雪竇拈古一百則》、《續頌大慧竹庵頌古一百一十則》、《山庵雜錄》、《凈土詩》。四明烏斯道撰寫了行業碑。
明州天童了堂禪師
至正二年（1342年）住持臺州紫籜寺，之後遷往天寧寺、天童寺。上堂說法時，有僧人提問：『過去保壽禪師開堂時，三聖禪師橫身阻擋；臨濟禪師住持時，普化禪師竭力扶持。這究竟說明了什麼？』禪師回答：『兩頭都截斷，一劍倚天寒。』僧人說：『這樣說來，五位君臣都排列在下，三玄五要的戈甲一時收起。』禪師說：『錯用了名言。』僧人呵斥。禪師說：『擾亂禪和的人多如麻粟。』於是說：『拈起一根草，當作丈六金身（佛像）；將丈六金身，當作一根草。各位，不是苦心修行的人不會明白。』說完便下座。上堂說法時說：『最初一句，末後一機，直接構造出來，燈籠、露柱都動地放光。如果不是這樣，竹山我今天就失敗了。』向大眾開示說：『樵夫的歌聲在重疊的山峰間迴盪，船帆的影子落在水邊的沙洲上。猴子戴著席帽，逕直爬上樹梢頭。七星劍，五云樓。球打人啊人打球，萬事難以把玩，魚吞水面的泡沫。』上堂說法時說：『高大的樹木，芬芳的樹木，鳥兒不棲息；摩斯迦（梵語，指一種水生動物）不進入滄溟大海。龍泉劍和鈯斧都是鐵，鋒利和遲鈍卻有很大差別。良馬和劣馬同路，遲緩和快速卻有不同。』用拂塵畫了一下，說：『華須連夜開放，不要等到曉風吹來。』小參時說：『靈光不昧，是萬古的美好謀略；智慧明鑑，洞徹十方虛空普遍應現。時值亞歲，節令將至，書云擊（一種鼓聲）。敲響法鼓，各位。』
【English Translation】 English version: He lived to the age of fifty-nine. His will was to cremate his body and scatter the ashes among the water and bamboo. His disciples dared not comply and instead buried his bones at Tang'ao. The master was pure in nature, treating monks like a loving mother. When encountering those in the Buddhist community who rebelled against the teachings or acted disloyally, he would rebuke them face to face without leniency. His disciples served him with utmost care. They once attended Jizhao Chan Master, standing until the third watch of the night, not daring to retreat without being told. His writings include 'Erhui Yu', 'Re-picking up Xuedou's Old Cases One Hundred Cases', 'Continuing to Praise Dahui Zhuan'an's Old Cases One Hundred and Ten Cases', 'Shan'an Miscellany', and 'Pure Land Poems'. Wusidao of Siming wrote a stele commemorating his deeds.
Chan Master Liaotang Yi of Tiantong Temple in Mingzhou
In the second year of the Zhizheng era (1342), he resided at Zituo Temple in Taizhou, and later moved to Tianning Temple and Tiantong Temple. During an assembly, a monk asked: 'In the past, when Baoshou Chan Master opened his hall, Sansheng Chan Master blocked the way; when Linji Chan Master resided at the temple, Puhua Chan Master supported him with all his might. What exactly does this illustrate?' The master replied: 'Both ends are cut off, a sword leans against the cold sky.' The monk said: 'In that case, the five ranks of ruler and ministers are all lined up below, and the weapons of the Three Mysteries and Five Essentials are put away at once.' The master said: 'You have misused the words.' The monk shouted. The master said: 'Those who disturb the Chan harmony are as numerous as hemp and millet.' Then he said: 'Pick up a blade of grass and make it a sixteen-foot golden body (Buddha statue); take the sixteen-foot golden body and make it a blade of grass. Everyone, those who are not diligent in cultivation will not understand.' After saying this, he stepped down from the seat. During an assembly, he said: 'The very first sentence, the very last opportunity, directly constructed, the lanterns and pillars all emit light that shakes the earth. If not, then I, Zhushan, have failed today.' He instructed the assembly: 'The woodcutter's song echoes among the overlapping peaks, the shadow of the sail falls on the sandbar by the water. The monkey wears a straw hat, climbing straight to the top of the tree. The Seven Star Sword, the Five Cloud Pavilion. The ball hits people, and people hit the ball, everything is difficult to grasp, the fish swallows the bubbles on the water.' During an assembly, he said: 'Tall trees, fragrant trees, birds do not perch; Mosijia (Sanskrit, referring to a kind of aquatic animal) does not enter the vast ocean. The Longquan sword and the axe are both iron, but sharpness and dullness are very different. A good horse and a poor horse travel the same road, but slowness and speed are different.' He drew with a whisk and said: 'The flower must bloom overnight, do not wait for the morning breeze to blow.' During a small gathering, he said: 'The spiritual light is not obscured, it is the excellent plan of all ages; the wisdom is clear, penetrating the ten directions of emptiness and universally manifesting. It is the time of the sub-year, the season is approaching, the Shuyun strikes (a kind of drum sound). Strike the Dharma drum, everyone.'
集。一一天真一一明妙。更說個甚麼。若說有法又被有礙。若說無法又被無礙。若說不有不無法又被不有不無礙。若說不不有不不無法又被不不有不不無礙。云從龍。風從虎。聖人作而萬物睹。日可冷月可熱。眾魔不能壞真說。以拂子畫一畫。黃檗樹頭懸蜜果。無言童子唱巴歌。問。文殊與普賢。萬法悉同源。如何是同源底法。師曰胡張三黑李四。曰一毛吞巨海于中更何言。師曰不勞懸古鏡天曉自雞鳴。曰是非不到處還有句也無。師曰情知你亂會。問名假法假人空法空請師直指。師曰曾問幾人來。曰無根樹子向甚麼處栽。師曰更深猶自可午後更愁人。曰只在目前為甚麼再三不睹。師曰千年常住一朝僧。
徑山大宗興禪師
臺州人。嘗與恕中木庵三人結伴參方。罷游紫籜。累歷名剎。后遷徑山。臨終忽嘆曰。夫三十。婦六齡。畢竟偶不成。遂坐脫去。
保寧茂禪師法嗣
蘇州靈巖南堂了庵清欲禪師
族朱氏。臺之臨海人。得法于古林。初出世中山之開福。繼遷本覺。三主靈巖。開堂日。僧問。丹山鸞鳳九苞文。地位清高隔五云。四海具瞻時一見。愿聞真唱答明君。師曰。千峰朝華岳。萬派肅滄溟。曰萬方有道歸明主一句無私利有情。師曰黃河九曲水出崑崙。曰。祝讚已蒙師指示。向上宗
【現代漢語翻譯】 現代漢語譯本： 集。一一天真，一一明妙。更說什麼呢？如果說有法，又被有礙；如果說無法，又被無礙；如果說不有不無，又被不有不無礙；如果說不不有不不無，又被不不有不不無礙。云從龍，風從虎，聖人出現而萬物顯現。太陽可以變冷，月亮可以變熱，眾魔不能破壞真理的宣說。用拂塵畫一畫，黃檗樹頭懸掛著蜜果，無言的童子唱著巴歌。問：『文殊（Manjusri，智慧的象徵）與普賢（Samantabhadra，大行愿的象徵），萬法都同源，什麼是同源的法？』 師說：『胡家的張三，黑家的李四。』 問：『一毛吞巨海，于中更說什麼？』 師說：『不勞懸掛古鏡，天亮了自然有雞鳴。』 問：『是非不到之處，還有語句嗎？』 師說：『我早就知道你胡亂理解。』 問：『名假、法假、人空、法空，請老師直接指點。』 師說：『曾問過幾人來？』 問：『無根的樹子向什麼地方栽？』 師說：『更深的時候尚且還可以，午後更讓人發愁。』 問：『只在目前，為什麼再三看不見？』 師說：『千年常住的寺廟，一朝來了個和尚。』
徑山大宗興禪師
臺州人。曾經與恕中、木庵三人結伴參訪各地。遊歷紫籜后，歷任多處名剎。后遷往徑山。臨終時忽然嘆息說：『丈夫三十，婦人六歲，畢竟不能成雙。』 於是坐化而去。
保寧茂禪師法嗣
蘇州靈巖南堂了庵清欲禪師
族姓朱氏，臺州臨海人。從古林處得法。最初在中山的開福寺出世，后遷往本覺寺，三次主持靈巖寺。開堂日，僧人問：『丹山的鸞鳳，有九種羽毛的花紋，地位清高，與五彩的雲霞相隔。四海都在瞻仰，希望時時得見。愿聞真唱來回答英明的君主。』 師說：『千峰朝向華山，萬派匯入滄溟。』 問：『萬方有道歸明主，一句無私利有情。』 師說：『黃河九曲，水出崑崙。』 問：『祝讚已經蒙受老師指示，向上宗』
【English Translation】 English version: Collection. Every single one is genuine and wonderfully subtle. What more is there to say? If you say there is a dharma, you are obstructed by existence. If you say there is no dharma, you are obstructed by non-existence. If you say neither existence nor non-existence, you are obstructed by neither existence nor non-existence. If you say neither neither existence nor neither non-existence, you are obstructed by neither neither existence nor neither non-existence. Clouds follow the dragon, wind follows the tiger. When a sage arises, all things are revealed. The sun can be cold, the moon can be hot. All demons cannot destroy the true teaching. With a whisk, I draw a line. Honey fruits hang from the top of the Huangbo tree. A speechless child sings a Ba song. Question: 'Manjusri (symbol of wisdom) and Samantabhadra (symbol of great vows), all dharmas share the same source. What is the dharma of the same source?' The Master said: 'Zhang San of the Hu family, Li Si of the Hei family.' Question: 'One hair swallows the great ocean, what more is there to say?' The Master said: 'No need to hang an ancient mirror, the rooster crows naturally at dawn.' Question: 'Where right and wrong do not reach, are there still words?' The Master said: 'I knew you were misinterpreting.' Question: 'Name is false, dharma is false, person is empty, dharma is empty, please point directly, Master.' The Master said: 'How many people have asked this before?' Question: 'Where should a rootless tree be planted?' The Master said: 'Late at night is still alright, but the afternoon is even more worrying.' Question: 'It's right in front of me, why can't I see it again and again?' The Master said: 'A thousand-year-old monastery, a monk arrives for a day.'
Zen Master Dazong Xing of Jingshan
He was from Taizhou. He once traveled with Shuzhong and Mu'an. After visiting Zituo, he stayed at many famous temples. Later, he moved to Jingshan. On his deathbed, he suddenly sighed and said, 'A husband of thirty, a wife of six, after all, they cannot be a couple.' Then he sat and passed away.
Dharma Successor of Zen Master Mao of Baoning
Zen Master Liao'an Qingyu of Nantang, Lingyan Temple, Suzhou
His family name was Zhu, and he was from Linhai, Taizhou. He obtained the Dharma from Gulin. He first appeared in the world at Kaifu Temple in Zhongshan, then moved to Benjue Temple, and served as abbot of Lingyan Temple three times. On the day of his opening Dharma talk, a monk asked: 'The phoenix of Danshan has nine kinds of feathered patterns, its position is high and separated by five clouds. The four seas are looking up to it, hoping to see it from time to time. I wish to hear the true song to answer the wise ruler.' The Master said: 'A thousand peaks face Mount Hua, ten thousand streams flow into the vast sea.' Question: 'The Way of all directions returns to the wise ruler, a sentence without selfishness and with affection.' The Master said: 'The Yellow River has nine bends, and its water comes from Kunlun.' Question: 'The blessings and praises have already been instructed by the Master, towards the upward sect.'
乘事若何。師曰眼不見鼻孔。問。曹溪流。非止水。一滴忽來千波競起時如何。師曰退後退後。曰平生不解藏人善到處逢人說項斯。師曰莫謗山僧好。問。天不言四時行地不言萬物生。學人有疑愿聞開示。師曰。萬人遐仰處。紅日到天心。曰。野老不知堯舜力。鼕鼕打鼓祭江神。師曰眼見如盲口說如啞。曰。千古華山山腳下。又添潘閬倒騎驢。師便喝。問。仲冬嚴寒年年事。晷運推移事若何。師曰。昨夜日輪飄桂華。今朝月窟生芝草。曰仰山近前叉手意旨如何。師曰奴見婢慇勤。曰香嚴叉手近前又作么生。師曰大家廝淈𣸩。曰去此二途請師別道。師曰無人處斫額望汝。問。單傳直指已涉離微。坐斷千差請師答話。師曰。破鏡不重照。落華難上枝。曰便恁么去時如何。師曰烏龜鉆敗壁。曰即色明心附物顯理時如何。師曰癩馬系枯樁。曰。三九二十七。牛頭南馬頭北。如何是接手句。師曰百華深處鷓鴣啼。問一不做二不休時如何。師曰水底撈明月。曰退一步又作么生。師曰。相逢盡道休官去。林下何曾見一人。問如何是佛。師曰面前案山子。曰法即不問如何是僧。師曰三頭兩面得人憎。僧禮拜。師卻問曰如何是法。僧曰。明年更有新條在。惱亂春風卒未休。師曰洎不問過。問。陰極陽生則不問。祖師門下事如何。師曰石筍
抽條長丈二。曰牛頭未見四祖時如何。師曰華陰山前百尺井。曰見后如何。師曰祝融峰頂萬年松。曰去此二途愿聞法要。師曰休將閑學解埋沒祖師心。問。舉一不得舉二。放過一著落在第二時如何。師曰。懷州牛吃禾。益州馬腹脹。曰。雲門扇子𨁝跳上三十三天筑著帝釋鼻孔。東海鯉魚打一棒雨似盆傾。又作么生。師曰西川斬畫像陜府人頭落。問牛頭未見四祖時如何。師曰處處綠楊堪繫馬。曰見后如何。師曰家家門首透長安。曰見與未見時如何。師曰。鮎魚上竹竿。俊鶻趁不及。問。說法不應機總是非時語。作么生得應機去。師曰。夜半起來失卻牛。天明起來失卻火。問如何是通宗通途。師曰東去西去。曰如何是葉帶葉路。師曰南來北來。問蟭螟蟲吞卻虎時如何。師曰賞你大膽。曰恁么則退身三步。師曰漳泉福建頭匾如扇。僧擬議。師便打曰一任舉似諸方。問如何是德山棒。師曰義出豐年。曰如何是臨濟喝。師曰儉生不孝。問佛未出世時如何。師曰釋迦自釋迦。曰出世后如何。師曰彌勒自彌勒。曰。承師有言釋迦不受然燈記。畢竟受什麼人記。師曰自家肚皮自家畫。問。臘人冰鐵彈子即且置。如何是金剛圈栗棘蓬。師曰我早知你吞透不下。曰豈無方便。師喝曰棒上不成龍。問。以字不成八字不是。是什麼字。師曰一大
【現代漢語翻譯】 現代漢語譯本 一僧人問：『抽條長丈二』是什麼意思？師父說：『牛頭（指牛頭法融禪師，Niu Tou Farong）未見四祖（指禪宗四祖道信，Daoxin）時如何？』師父回答說：『華陰山前百尺井。』又問：『見后如何？』師父回答說：『祝融峰頂萬年松。』又問：『去除這兩種途徑，希望聽聞佛法的要旨。』師父回答說：『不要用閑雜的學問埋沒祖師的心。』 一僧人問：『舉一不能舉二，放過一著落在第二時如何？』師父說：『懷州的牛吃禾，益州的馬腹脹。』又問：『雲門（指雲門文偃禪師，Yunmen Wenyan）的扇子跳上三十三天，筑著帝釋（佛教護法神，Di Shi）的鼻孔，東海的鯉魚打一棒，雨像盆倒一樣傾瀉，又該如何理解？』師父說：『西川斬畫像，陜府人頭落。』 一僧人問：『牛頭（指牛頭法融禪師，Niu Tou Farong）未見四祖（指禪宗四祖道信，Daoxin）時如何？』師父說：『處處綠楊堪繫馬。』又問：『見后如何？』師父說：『家家門首透長安（唐朝首都，Chang An）。』又問：『見與未見時如何？』師父說：『鮎魚上竹竿，俊鶻（一種鳥，Jun Hu）趁不及。』 一僧人問：『說法不應機，總是非時語，怎樣才能應機呢？』師父說：『夜半起來失卻牛，天明起來失卻火。』 一僧人問：『如何是通宗通途？』師父說：『東去西去。』又問：『如何是葉帶葉路？』師父說：『南來北來。』 一僧人問：『蟭螟蟲吞卻虎時如何？』師父說：『賞你大膽。』又問：『這樣說來，就退身三步。』師父說：『漳泉福建頭匾如扇。』僧人正要說話，師父就打了他，說：『任憑你向各處去說。』 一僧人問：『如何是德山（指德山宣鑒禪師，Deshan Xuanjian）的棒？』師父說：『義出豐年。』又問：『如何是臨濟（指臨濟義玄禪師，Linji Yixuan）的喝？』師父說：『儉生不孝。』 一僧人問：『佛未出世時如何？』師父說：『釋迦（指釋迦摩尼佛，Sakyamuni）自釋迦。』又問：『出世后如何？』師父說：『彌勒（指彌勒菩薩，Maitreya）自彌勒。』又問：『聽師父說釋迦（指釋迦摩尼佛，Sakyamuni）不受然燈（指燃燈古佛，Dipamkara Buddha）的授記，到底受什麼人的授記？』師父說：『自家肚皮自家畫。』 一僧人問：『臘人冰鐵彈子姑且不論，如何是金剛圈栗棘蓬？』師父說：『我早就知道你吞不下去。』又問：『難道沒有方便之法嗎？』師父喝道：『棒上不成龍。』 一僧人問：『以字不成八字不是，是什麼字？』師父說：『一大。』
【English Translation】 English version A monk asked: 'What does 'a sprout twelve feet long' mean?' The master said, 'What was Niu Tou (referring to Chan Master Niu Tou Farong) like before he met the Fourth Patriarch (referring to the Fourth Chan Patriarch Daoxin)?' The master replied, 'A hundred-foot well in front of Mount Huayin.' He then asked, 'What was he like after?' The master replied, 'A ten-thousand-year-old pine on the peak of Mount Zhurong.' He further asked, 'Leaving aside these two paths, I wish to hear the essence of the Dharma.' The master replied, 'Do not bury the mind of the Patriarch with idle learning.' A monk asked: 'If you can't raise two when raising one, and missing one move falls into the second, what then?' The master said, 'The cows of Huaizhou eat the grain, and the horses of Yizhou have bloated bellies.' He then asked, 'Yunmen's (referring to Chan Master Yunmen Wenyan) fan jumps up to the thirty-third heaven, poking the nose of Emperor Shakra (Buddhist protector deity), and a carp in the East Sea is struck with a stick, causing rain to pour like a tipped-over basin, how should this be understood?' The master said, 'In Xichuan, images are beheaded; in Shanfu, people's heads fall.' A monk asked: 'What was Niu Tou (referring to Chan Master Niu Tou Farong) like before he met the Fourth Patriarch (referring to the Fourth Chan Patriarch Daoxin)?' The master said, 'Everywhere, green willows are suitable for tethering horses.' He then asked, 'What was he like after?' The master said, 'Every house's doorway leads to Chang'an (capital of Tang Dynasty).' He then asked, 'What is it like when seeing and not seeing?' The master said, 'A catfish climbs a bamboo pole, and a swift falcon cannot catch up.' A monk asked: 'If the Dharma is not spoken appropriately, it is always untimely speech. How can it be spoken appropriately?' The master said, 'In the middle of the night, one loses the ox; at daybreak, one loses the fire.' A monk asked: 'What is the thoroughfare of the sect?' The master said, 'Going east, going west.' He then asked, 'What is the path of leaves carrying leaves?' The master said, 'Coming south, coming north.' A monk asked: 'What happens when a gnat swallows a tiger?' The master said, 'I commend you for your boldness.' He then asked, 'In that case, I will step back three paces.' The master said, 'The heads of Zhangzhou, Quanzhou, and Fujian are as flat as fans.' As the monk was about to speak, the master struck him, saying, 'Let you go and tell it everywhere.' A monk asked: 'What is Deshan's (referring to Chan Master Deshan Xuanjian) stick?' The master said, 'Righteousness comes from a year of abundance.' He then asked: 'What is Linji's (referring to Chan Master Linji Yixuan) shout?' The master said, 'Frugality breeds unfilial piety.' A monk asked: 'What was it like before the Buddha appeared in the world?' The master said, 'Sakyamuni (referring to Sakyamuni Buddha) is Sakyamuni.' He then asked, 'What is it like after appearing in the world?' The master said, 'Maitreya (referring to Maitreya Bodhisattva) is Maitreya.' He then asked, 'Hearing the master say that Sakyamuni (referring to Sakyamuni Buddha) did not receive the prediction from Dipamkara (referring to Dipamkara Buddha), from whom did he receive the prediction?' The master said, 'One's own belly is painted by oneself.' A monk asked: 'Leaving aside the ice-iron pellet of the wax maker, what is the vajra circle and the chestnut hedgehog?' The master said, 'I knew long ago that you could not swallow it.' He then asked, 'Is there no expedient means?' The master shouted, 'A dragon cannot be made on a stick.' A monk asked: 'If the character 'yi' (以) is not the character 'ba' (八), what character is it?' The master said, 'One big (一大).'
藏教里尋取。曰恁么則輝天鑒地去也。師曰爍破阇黎面門。問雲門放洞山三頓棒意旨如何。師曰沙里無油。曰鳥窠吹起布毛又作么生。師曰石中有髓。問離四句絕百非請師直指西來意。師曰拈燈籠來佛殿里。將山門安燈籠上。曰還有為人處也無。師曰。若無舉鼎拔山力。千里烏騅不易騎。上堂。夜來州中琴堂上般雜劇。也有端嚴奇特。也有醜陋不堪。鬼面神頭亦自好笑。且道笑個什麼。我觀世間人。是個大雜劇。所謂文武醫卜士農工商。各逞己能互相欺誑。逗到臘月盡頭。不覺一場敗闕。具眼旁觀掩口不暇。喝一喝。元正啟祚萬物咸新。岸柳搖金梅破玉。萬邦一氣轉洪鈞。下座巡堂喫茶。上堂。絕羅籠。脫羈鎖。雖是善因而招惡果。咄。老松源與么說話。于唱教門中足可觀光。要作臨濟兒孫未得在。開福莫有長處么。擊拂子。星河秋一雁。砧杵夜千家。上堂。舉松源和尚示眾。古者道拈起也天回地轉。放下也草偃風行。冶父則不然。拈起也乾坤黯黑。放下也瓦礫生光。忽有一個半個驀然[翟*支]瞎頂門。達磨一宗未至寂寥在。老松源只見錐頭利不見鑿頭方。壽山即不然。拈起也南山起云。放下也北山下雨。不拈不放時如何。三級浪高魚化龍。癡人猶戽夜塘水。上堂。南泉斬貓趙州戴草鞋而出。興化法戰克賓設饡飯便
【現代漢語翻譯】 現代漢語譯本： 到藏教里去尋找。那人說：『如果是這樣，那就是輝天鑒地了。』 師父說：『照破你的面門。』 有人問：『雲門放洞山三頓棒的意旨是什麼？』 師父說：『沙里無油。』 那人說：『鳥窠吹起布毛又怎麼樣呢？』 師父說：『石中有髓。』 有人問：『離開四句，斷絕百非，請師父直指西來意。』 師父說：『把燈籠拿到佛殿里，把山門安在燈籠上。』 那人說：『還有為人處世的道理嗎？』 師父說：『如果沒有舉鼎拔山的力量，千里烏騅馬不容易騎。』 師父上堂說法：『昨晚州中的琴堂上表演雜劇，有的端莊奇特，有的醜陋不堪，鬼面神頭也很好笑。』 且說笑的是什麼？我看世間人，就是一個大雜劇。所謂的文武醫卜士農工商，各自逞能，互相欺騙。拖到臘月年關，不覺一場敗局。有眼力的人在一旁觀看，捂著嘴還來不及。』 喝一聲，『元正（新年伊始）開啟，萬物更新。岸邊的柳樹搖曳著金色的枝條，梅花綻放出潔白的花朵。萬邦一氣，轉動著洪鈞（宇宙）。』 下座巡視佛堂，喝茶。 師父上堂說法：『脫離羅網，掙脫枷鎖，即使是善因而招致惡果。』 咄！老松源這樣說話，在唱教的門徑中還值得觀賞。想要做臨濟的子孫還不夠格。開福有什麼長處嗎？』 擊打拂塵，『星河秋夜，孤雁飛過，砧杵聲聲，響徹千家。』 師父上堂說法：『舉松源和尚開示大眾：古人說，拈起也天回地轉，放下也草偃風行。冶父則不然，拈起也乾坤黯黑，放下也瓦礫生光。』 忽然有一個半個，驀然[翟*支]瞎頂門，達磨一宗還沒有寂寥嗎？老松源只見錐頭之利，不見鑿頭之方。壽山則不然，拈起也南山起云，放下也北山下雨。不拈不放時如何？三級浪高魚化龍，癡人猶戽夜塘水。 師父上堂說法：『南泉斬貓，趙州戴草鞋而出。興化法戰克賓，設饡飯便。』
【English Translation】 English version: Go seek it in the Tibetan teachings. The person said, 'If that's the case, then it's illuminating heaven and mirroring the earth.' The master said, 'Shatter the face of the ācārya (teacher).' Someone asked, 'What is the meaning of Yunmen's (a Zen master) three blows of the staff at Dongshan (another Zen master)?' The master said, 'No oil in the sand.' The person said, 'What about the bird's nest blowing up the cloth fibers?' The master said, 'Marrow in the stone.' Someone asked, 'Apart from the four phrases and cutting off the hundred negations, please directly point to the meaning of Bodhidharma's (the first patriarch of Zen Buddhism) coming from the West.' The master said, 'Bring the lantern to the Buddha hall and place the mountain gate on the lantern.' The person said, 'Is there still a way to help people?' The master said, 'Without the strength to lift the cauldron and uproot the mountain, it's not easy to ride the black horse of a thousand li (Chinese mile).' The master ascended the hall and gave a Dharma talk: 'Last night, in the qin (Chinese zither) hall in the state, there was a variety show. Some were dignified and unique, some were ugly and unbearable, and the faces of ghosts and gods were also quite amusing.' But what are we laughing at? I see the people of the world as a grand variety show. The so-called scholars, warriors, doctors, diviners, farmers, artisans, and merchants, each displaying their abilities and deceiving each other. Dragging on until the end of the twelfth month, they unknowingly face a complete failure. Those with discerning eyes watch from the sidelines, covering their mouths in amusement.' He shouted, 'The new year begins, and all things are renewed. The willows on the bank sway with golden branches, and the plum blossoms bloom with jade-like petals. All nations breathe as one, turning the Hongjun (the universe).' He descended from the seat, patrolled the hall, and drank tea. The master ascended the hall and gave a Dharma talk: 'Escape the net, break free from the shackles, even if good causes lead to bad results.' Tut! Old Songyuan's (a Zen master) words are worth admiring in the realm of teaching. But he is not yet qualified to be a descendant of Linji (founder of the Linji school of Zen). Does Kaifu (another Zen master) have any strengths?' He struck the whisk, 'In the autumn night of the Milky Way, a lone goose flies by, and the sound of pestles echoes through thousands of homes.' The master ascended the hall and gave a Dharma talk: 'He quoted the monk Songyuan's instruction to the assembly: The ancients said, 'When you pick it up, heaven and earth revolve; when you put it down, the grass bends and the wind blows.' But Yefu (another Zen master) is not like that. When you pick it up, the universe is dark; when you put it down, the tiles and stones shine.' Suddenly, one or two people abruptly [翟支] blind the top of their heads. Has the lineage of Bodhidharma not yet become desolate? Old Songyuan only sees the sharpness of the awl's point, but not the squareness of the chisel's head. Shoushan (another Zen master) is not like that. When you pick it up, clouds rise from the Southern Mountain; when you put it down, rain falls on the Northern Mountain. What about when you neither pick it up nor put it down? The three-tiered waves are high, and the fish transforms into a dragon. The foolish man still bails water from the night pond.' The master ascended the hall and gave a Dharma talk: 'Nanquan (a Zen master) cut the cat, and Zhaozhou (another Zen master) went out wearing straw sandals. Xinghua (another Zen master) defeated the guest in a Dharma battle and prepared zhuanfan* (vegetarian meal) immediately.'
行。是皆發揮本有靈光。要且不借別人鼻孔出氣。所以前日首座說法高聳人天。今朝道伴相過光揚宗眼。且道山僧鼓兩片皮成得什麼邊事。拍禪床。從前汗馬無人識。只要重論蓋代功。清明上堂。冬至寒食一百五。今朝正是三月六。山又綠水又綠。一聲款乃漁家曲。山僧昨日偶爾郊行作得一偈。舉似大眾。華冠不整舍那衣。禿帚還隨破畚箕。五個老婆三個丑。一佛紅杏換消梨。下座。上堂。舉五祖演和尚曰。諸莊旱澇不以為憂。一堂兄弟不會狗子無佛性話深為可憂。師曰。重處偏墜。松源和尚曰。久聚兄弟正路行者有。只是不能用黑豆法。難以荷負正宗。雙法到此平沉。苦屈苦屈。師曰。同坑無異土。克由叵耐二大老。把他諸人埋向萬仞坑裡。若據山僧見處。黑豆法有甚難用。僧問洞山如何是佛。山曰麻三斤。豈不是黑豆法。僧問雲門。殺父殺母佛前懺悔。殺佛殺祖向什麼處懺悔。門曰露。豈不是黑豆法。乾峰示眾曰。舉一不得舉二。放過一著落在第二。雲門出衆曰昨日有人從徑山來卻往天臺去。峰曰典座明日不得普請。豈不是黑豆法。者里悟去。山僧性命在諸人手裡。若也蹉過。諸人性命卻在山僧手裡。卓拄杖。路遙知馬力。歲久見人心。上堂。藥山久不上堂。院主椎鐘擊鼓。分明盡底掀翻。猶道一詞不措。本覺據
令提綱。不作者般排程。今朝月旦拈香。撥開向上一路。誰言射虎不真枉發千鈞之弩。元宵上堂。釋迦老子道。一人發真歸元。十方虛空悉皆消殞。五祖和尚道。一人發真歸元。十方虛空筑著磕著。若向筑著磕著處會得。只會得祖師禪不會如來禪。若向悉皆消殞處會得。只會得如來禪要且未會祖師禪。山僧道。一人發真歸元。十方虛空性相平等。且道是如來禪是祖師禪。喝一喝。一釋迦二元和三佛陀。自余是什麼。碗脫丘滿散青苗。上堂。佛以一音演說法眾生隨類各得解。靈山會上退席五千。逝多林中半聾半啞。眼空四海必有商量。心洞十方孰辨真假。卓拄杖。綠楊陰里戴嵩牛。芳草渡頭韓幹馬。喝一喝下座。上堂。春日晴。黃鶯鳴。大藏小藏鼻孔眼睛。木馬嘶。泥牛舞。壽山不打者破鼓。便下座。上堂。一大藏教束之高閣。長期短期無繩自縛。莫更紛紛紜紜。直須灑灑落落。楊岐一頭驢只有三隻腳。潘閬倒騎歸攧殺黃番綽。五味拈來饡秤錘。別有香風滿寥廓。喝。上堂。八月秋何處熱。達磨老臊胡。有語非干舌。嚙鏃破關。斬釘截鐵。父子雖親不傳。未是神仙妙訣。喝。上堂。九九九。釋迦老子不知有。翻轉麵皮伸出毛手。握金剛椎碎窠臼。突出無位真人。一一面南看北斗。應庵老人一時逞俊。未免以己方人。本覺
則不然。九九九。貍奴白牯卻知有。展開驢腳伸出佛手。把住黃絹幼婦。放行外甥齏臼。鐵鞭擊碎珊瑚枝。驚起土星犯牛鬥。喝一喝。上堂。正覺山前明星現時。釋迦世尊與大地眾生一時成佛。祖師門下蹉口道著佛字𠻳口三日。前行不到末後太過。各與二十拄杖。忽有一個不顧危亡底漢出來道。本覺與么判斷也合吃二十拄杖。山僧卻須分付明窗下安排。何故。佛滅二千歲。比丘少慚愧。上堂。如來不出世。亦無有涅槃。以本大願力。示現自在法。拈拄杖。不是大願力。卓拄杖。不是自在法。舉起也千身彌勒。放下也隨處釋迦。只為諸人眨上眉毛。卻入娑羅雙樹間去也。靠拄杖。見之不取千載難忘。師得壽七十。至正二十八年八月二十五日示寂于秀之南堂。
蘇州定慧大方禪師
至正十六年春出世定慧。時方兵興佔住佛屋。緇徒慼慼。師曰何不休去歇去。語嘿跌宕不可測識。一日忽謝院事。僑居靈巖華首座寮。盛稱總管周侯義卿之賢。且曰我將火化須侯作證。明十八年九月八日。侯以郡事登靈巖。時蘇錄判善長賈典史天瑞從侯至山。師聞欣然出迎。陪侯夜話曰某將此月十四日即此山火化。侯其為我證明。兼吾教下衰。侯念世尊付囑國王大臣為法外護。慎無忘此言。至十三日復以偈寄侯曰。昨日巖前拾得薪。
【現代漢語翻譯】 現代漢語譯本： 並非如此。九九九（指極多）。貓和白牛卻知道（真理）。展開驢腳，伸出佛手。抓住黃絹幼婦（指迷惑），放行外甥齏臼（指解脫）。鐵鞭擊碎珊瑚枝（指破除虛妄），驚起土星犯牛斗（指驚天動地）。喝一喝。上堂。正覺山前明星出現之時，釋迦世尊（Sakyamuni Buddha，佛教創始人）與大地眾生一時成佛。祖師門下，說錯一個『佛』字，就要閉口三日。前行不到，末後太過，各打二十拄杖。忽然有一個不顧危險的人出來說，本覺這樣判斷也該吃二十拄杖。山僧我卻須在明窗下安排（指仔細思量）。為什麼呢？佛滅二千年（指佛教衰落），比丘（bhikkhu，佛教出家男眾）少了慚愧之心。上堂。如來（Tathagata，佛的稱號之一）不出世，也沒有涅槃（Nirvana，佛教指解脫生死輪迴的境界）。以本來的大願力，示現自在法。拈起拄杖，不是大願力。放下拄杖，不是自在法。舉起是千身彌勒（Maitreya，未來佛），放下是隨處釋迦（Sakyamuni Buddha，佛教創始人）。只因爲你們眨了眨眼，卻進入娑羅雙樹間去了（指錯過真理）。靠著拄杖。見到而不取，千載難忘。禪師享年七十歲，至正二十八年（1368年）八月二十五日在秀州南堂圓寂。
蘇州定慧大方禪師
至正十六年（1356年）春天在定慧寺出世。當時正值戰亂，寺廟被佔，僧人們憂愁不安。禪師說：『何不休去歇去？』他的言語深奧，難以捉摸。有一天，他忽然辭去寺院事務，寄居在靈巖寺華首座的寮房。他盛讚總管周侯義卿的賢能，並且說：『我將火化，須要周侯作證。』明朝洪武十八年（1385年）九月八日，周侯因郡中事務登上靈巖山。當時蘇州錄判善長、賈典史天瑞跟隨周侯來到山上。禪師聽聞后，欣然出門迎接，陪同周侯夜談，說：『我將在本月十四日在此山火化，希望周侯為我證明。而且我的教法衰落，希望周侯念及世尊（Lord Buddha，對佛的尊稱）囑託國王大臣作為護法，切勿忘記此言。』至十三日，又作偈寄給周侯說：『昨日在巖前拾得柴薪。』
【English Translation】 English version: It is not so. Nine nine nine (referring to a great many). The cat and the white ox, however, know (the truth). Unfold the donkey's feet and extend the Buddha's hand. Seize the young woman of yellow silk (referring to delusion), and release the pestle and mortar of the nephew (referring to liberation). The iron whip shatters the coral branches (referring to breaking through illusions), startling the Saturn to offend the Dipper (referring to a shocking event). Give a shout. Ascend the hall. When the morning star appears before Zhengjue Mountain, Sakyamuni Buddha (the founder of Buddhism) and all beings on earth simultaneously attain Buddhahood. Under the ancestral teacher's gate, uttering the word 'Buddha' incorrectly will result in three days of silence. Advancing too little or exceeding too much will each receive twenty blows of the staff. Suddenly, someone disregarding danger comes out and says, 'Such judgment of inherent enlightenment also deserves twenty blows of the staff.' This mountain monk must arrange it under the bright window (referring to careful consideration). Why? Two thousand years after the Buddha's Nirvana (referring to the decline of Buddhism), bhikkhus (Buddhist monks) have less shame. Ascend the hall. The Tathagata (one of the titles of the Buddha) does not appear in the world, nor is there Nirvana (the Buddhist state of liberation from the cycle of birth and death). With the original great vow power, he manifests the Dharma of freedom. Raising the staff is not the great vow power. Lowering the staff is not the Dharma of freedom. Raising it is the thousand-bodied Maitreya (the future Buddha), lowering it is Sakyamuni (the founder of Buddhism) everywhere. Just because you blinked your eyes, you entered the Sala twin trees (referring to missing the truth). Leaning on the staff. Seeing it and not taking it is unforgettable for a thousand years. The Chan master lived to the age of seventy and passed away on the twenty-fifth day of the eighth month of the twenty-eighth year of the Zhizheng era (1368 AD) in the South Hall of Xiu.
Chan Master Dafang of Dinghui Temple in Suzhou
In the spring of the sixteenth year of the Zhizheng era (1356 AD), he emerged at Dinghui Temple. At that time, war was raging, and the temple was occupied, causing the monks to be worried and uneasy. The Chan master said, 'Why not rest and cease?' His words were profound and difficult to fathom. One day, he suddenly resigned from the temple affairs and resided in the quarters of Chief Seat Hua of Lingyan Temple. He praised the virtue of Chief Administrator Zhou Hou Yiqing and said, 'I will be cremated, and Zhou Hou must be a witness.' On the eighth day of the ninth month of the eighteenth year of the Hongwu era of the Ming Dynasty (1385 AD), Zhou Hou ascended Lingyan Mountain due to affairs in the prefecture. At that time, Suzhou Recorder Shan Chang and Clerk Jia Tianrui followed Zhou Hou to the mountain. Upon hearing this, the Chan master happily went out to greet them, accompanied Zhou Hou in a night conversation, and said, 'I will be cremated on this mountain on the fourteenth of this month, and I hope Zhou Hou will be my witness. Moreover, my teachings are declining, and I hope Zhou Hou will remember the World-Honored One's (a respectful title for the Buddha) entrustment to kings and ministers to be protectors of the Dharma, and do not forget these words.' On the thirteenth day, he again sent a verse to Zhou Hou, saying, 'Yesterday, I gathered firewood in front of the rock.'
今朝幻質化為塵。慇勤寄語賢侯道。碧落云收月一痕。侯未深信。師復以偈別眾。是夜請于華乞以燥薪疊高棚。仍借一龕坐去。華謂薪當從命。龕則無有。師指其床曰此亦足矣。翌晨登殿與眾僧別。即升柴棚。兩袖皆析。燥薪得火即烈焰熾然。于大火聚中祝香曰。靈苗不屬陰陽種。根本元從劫外來。不是休居親說破。如何移向火中栽。于烈熾中度數珠與華曰。聊當記憶。於是四眾始驚信拜禮。煙焰所至多得舍利。且聞異香。薪盡火滅不壞者二舌根齒牙。侯聞驚怛不已為悼章二。復為建塔于靈巖。別眾偈曰。前身元是石橋僧。故向人間供愛憎。憎愛盡時全體現。鐵蛇火里嚼寒冰。鄭明德為之銘。
明州瑞雲清涼實庵松隱茂禪師
族鄭氏。奉化人。自幼喜習禪。趺坐輒達旦。年十八投杭之傳法寺希顏出家。既剃落稟戒于昭慶惠律師。奮志參方。見南澗泉公于云居。一夕松下經行。聞巖泉聲微有所觸。泉命往永福謁古林。林問來作什麼。師曰生死事大特求出離。林曰。明知四大五蘊是生死根本。何緣入此革囊。師擬對。林便打。師豁然悟入。林器之命居第一座。逾年回浙。中月江印主道場。延師分座說法。至正壬午行宣政院請主明之瑞雲山清涼寺。一日有僧問答未竟。以手拍地而笑。師曰滯貨何煩拈出。僧噓一
【現代漢語翻譯】 現代漢語譯本： 今天，這虛幻的身體化為塵土。我懇切地寄語賢侯（對地方長官的尊稱）說：『碧藍的天空中雲彩消散，只留下一彎殘月』。賢侯還未能完全相信。於是，禪師又作了一首偈頌與眾人告別。當晚，他請求于華（人名）準備乾燥的柴火，堆成高高的柴棚，並借用一個龕位坐進去。于華說：『柴火可以遵命準備，但龕位卻沒有。』禪師指著自己的床說：『這張床也足夠了。』第二天早晨，禪師登上大殿，與眾僧告別，隨即登上柴棚。他將兩袖撕開，乾燥的柴火被點燃后，立刻烈焰熊熊。禪師在大火中祝香說道：『靈苗不屬於陰陽所生，根本原本就來自劫難之外。如果不是休居禪師（人名）親自說破，又怎能將它移到火中栽種呢？』在熊熊烈火中，禪師撥動念珠，交給於華說：『姑且留作紀念。』這時，四眾弟子才驚異地相信，紛紛拜禮。煙焰所到之處，大多得到了舍利（佛教聖物），並且聞到了奇異的香味。柴火燒盡，火焰熄滅后，禪師的舌根和牙齒沒有被燒壞。賢侯聽聞后，驚恐悲傷不已，寫了兩篇悼文，又在靈巖寺為禪師建造了塔。告別眾人的偈頌說：『前身原本是石橋的僧人，所以來到人間承受愛與憎。當憎愛都消失時，全體就能顯現，就像鐵蛇在火里嚼著寒冰。』鄭明德（人名）為禪師寫了銘文。
明州（今寧波）瑞雲清涼寺實庵松隱茂禪師，
俗姓鄭，是奉化（地名）人。從小就喜歡習禪，打坐常常到天亮。十八歲時，到杭州的傳法寺，拜希顏（人名）為師出家。剃度后，在昭慶寺從惠律師（人名）受戒。立志參訪各地名師。在云居山拜見南澗泉公（人名）。一天晚上，在松樹下經行時，聽到巖石縫隙中流出的泉水聲，心中略有所觸動。泉公命他前往永福寺拜見古林禪師（人名）。古林禪師問他來做什麼。禪師說：『生死事大，特來求求解脫。』古林禪師說：『明明知道四大五蘊是生死的根本，為何還要進入這臭皮囊？』禪師正要回答，古林禪師就打了他。禪師豁然開悟。古林禪師很器重他，讓他擔任第一座。過了一年，禪師回到浙江。中月江印（地名）的主持邀請禪師分座說法。至正壬午年（1342年），行宣政院（元朝中央政府機構）請求禪師主持明州瑞雲山清涼寺。一天，有僧人提問，禪師回答未完，僧人用手拍地而笑。禪師說：『滯留的貨物何必再拿出來呢？』僧人嘆了一口氣。
【English Translation】 English version: Today, this illusory body turns to dust. I earnestly send a message to the worthy magistrate: 'The blue sky clears, leaving only a sliver of the moon.' The magistrate still doesn't fully believe. So, the Zen master composed a verse to bid farewell to the assembly. That night, he requested Yu Hua to prepare dry firewood, pile it into a high pyre, and borrow a niche to sit in. Yu Hua said, 'The firewood can be prepared as ordered, but there is no niche.' The Zen master pointed to his bed and said, 'This is enough.' The next morning, the Zen master ascended the main hall, bid farewell to the monks, and then ascended the pyre. He tore his sleeves, and the dry firewood was lit, immediately bursting into flames. The Zen master offered incense in the fire and said, 'The spiritual seedling does not belong to the yin and yang, its root originally comes from beyond the kalpa. If it were not for Zen Master Xiuju personally revealing it, how could it be transplanted into the fire?' In the raging flames, the Zen master moved his prayer beads and handed them to Yu Hua, saying, 'Consider this a memento.' At this moment, the fourfold assembly was astonished and began to prostrate and pay homage. Many relics were obtained where the smoke and flames reached, and a strange fragrance was smelled. After the firewood was burned and the flames extinguished, the root of the tongue and teeth of the Zen master remained intact. The worthy magistrate, upon hearing this, was shocked and grieved, and wrote two elegies, and built a pagoda for the Zen master at Lingyan Temple. The farewell verse said, 'My previous life was a monk of the Stone Bridge, so I came to the human world to endure love and hate. When love and hate are exhausted, the whole body will manifest, like an iron snake chewing on cold ice in the fire.' Zheng Mingde wrote the inscription for the Zen master.
Zen Master Shi'an Songyin Mao of Ruiyun Qingliang Temple in Mingzhou (present-day Ningbo),
Whose surname was Zheng, was a native of Fenghua. From a young age, he loved to practice Zen, and his meditation often lasted until dawn. At the age of eighteen, he went to Chuanfa Temple in Hangzhou and became a monk under the tutelage of Xiyan. After being tonsured, he received the precepts from Lawyer Hui at Zhaoqing Temple. He aspired to visit famous teachers everywhere. He met Nanjian Quan Gong at Yunju Mountain. One night, while walking under the pine trees, he heard the sound of spring water flowing from the rocks, and his heart was slightly touched. Quan Gong ordered him to visit Zen Master Gulin at Yongfu Temple. Zen Master Gulin asked him what he had come for. The Zen master said, 'The matter of life and death is great, I have come specifically to seek liberation.' Zen Master Gulin said, 'Clearly knowing that the four elements and five aggregates are the root of life and death, why enter this stinking skin bag?' As the Zen master was about to answer, Zen Master Gulin struck him. The Zen master suddenly awakened. Zen Master Gulin valued him greatly and made him the first seat. After a year, the Zen master returned to Zhejiang. The abbot of Zhongyue Jiangyin invited the Zen master to share the seat and preach the Dharma. In the year of Renchen (1342) of the Zhizheng era, the Xuanzheng Yuan requested the Zen master to preside over Qingliang Temple on Ruiyun Mountain in Mingzhou. One day, a monk asked a question, and before the Zen master could finish answering, the monk clapped his hand on the ground and laughed. The Zen master said, 'Why bother to bring out the stagnant goods?' The monk sighed.
聲。師厲聲便喝。一住十五年。後退隱東堂。影不出山。元明良公師之猶子也。迎歸天童之此軒。一日示微疾。集眾訣別。眾請偈。師舉手自指曰。此中廓然何偈之為。端坐憑幾。握右手為拳枕額而逝。火葬有天華之祥。舍利無數。塔于瑞雲西岡。世壽八十五僧臘七十。謚佛光普照大師。
溫州仙巖仲謀猷禪師
謝藏主侍者上堂。一默相酬雷轟電激。三呼領旨玉轉珠回。七十三八十四。筑著磕著。礙塞煞人。拈拄杖。昨夜西風枕簟秋。無數蟬聲噪高樹。
越州龍華會翁海禪師
臺之臨海人。年三十棄家投徑山虎巖祝髮。初詣旃檀林掛搭。或見其舉止山野譏誚之。師發憤即住天目參中峰求開示。於是寢食皆廢。久之無所入。時東州居虎丘。古林居開元。東嶼居寒山。師出入三老之門有年。后住龍華。法嗣古林。年九十三往育王守橫川祖塔。偶損左足艱于步履。日床坐。每至清夜朗吟古人偈語。其徒文渙曰。和尚一生參學。至此不能受用。托吟詠自遣。師笑而言曰。不見大慧和尚因病呻吟。左右曰生平呵佛罵祖今乃爾。大慧曰癡子呻吟便不是耶。渙便禮拜。既寂火化異香襲人。
靈隱海禪師法嗣
明州育王大千慧照禪師
永嘉麻氏子。年十五出家於邑之瑞光寺。禮了定落髮受
【現代漢語翻譯】 聲。師厲聲便喝。一住十五年。後退隱東堂。影不出山。元明良公師之猶子也。迎歸天童之此軒。一日示微疾。集眾訣別。眾請偈。師舉手自指曰。『此中廓然何偈之為。』端坐憑幾。握右手為拳枕額而逝。火葬有天華之祥。舍利無數。塔于瑞雲西岡。世壽八十五僧臘七十。謚佛光普照大師。 現代漢語譯本： 這位禪師大聲呵斥。在此處住了十五年。後來退隱到東堂，身影都不出山。元明良公是禪師的侄子。將他迎回天童山的這處住所。有一天，禪師略微示現疾病，召集眾人告別。眾人請求禪師留下偈語。禪師舉起手指向自己說：『我心中空空蕩蕩，還要什麼偈語呢？』於是端正地坐在憑幾上，握著右手成拳頭狀枕著額頭去世。火葬時有天花的祥瑞之兆，得到無數舍利。建塔于瑞雲山西邊的山岡上。世壽八十五歲，僧臘七十。謚號為佛光普照大師。
溫州仙巖仲謀猷禪師 謝藏主侍者上堂。一默相酬雷轟電激。三呼領旨玉轉珠回。七十三八十四。筑著磕著。礙塞煞人。拈拄杖。昨夜西風枕簟秋。無數蟬聲噪高樹。 現代漢語譯本： 溫州仙巖仲謀猷禪師 謝藏主和侍者一起上堂說法。一次沉默的相對，如同雷鳴電擊一般。三次呼喚領會旨意，如同玉石轉動，珠子迴旋一般。七十三、八十四歲，就像築牆一樣，磕磕碰碰，阻礙得讓人難受。拿起拄杖說：『昨夜西風吹過，枕頭和竹蓆都感到秋意，無數的蟬鳴在高高的樹上喧鬧。』
越州龍華會翁海禪師 臺之臨海人。年三十棄家投徑山虎巖祝髮。初詣旃檀林掛搭。或見其舉止山野譏誚之。師發憤即住天目參中峰求開示。於是寢食皆廢。久之無所入。時東州居虎丘。古林居開元。東嶼居寒山。師出入三老之門有年。后住龍華。法嗣古林。年九十三往育王守橫川祖塔。偶損左足艱于步履。日床坐。每至清夜朗吟古人偈語。其徒文渙曰。和尚一生參學。至此不能受用。托吟詠自遣。師笑而言曰。不見大慧和尚因病。左右曰生平呵佛罵祖今乃爾。大慧曰癡子便不是耶。渙便禮拜。既寂火化異香襲人。 現代漢語譯本： 越州龍華會翁海禪師 禪師是臺州臨海人。三十歲時捨棄家庭，到徑山虎巖寺剃度出家。起初到旃檀林掛單，有人因為他舉止粗野而譏笑他。禪師發憤，就住在天目山參訪中峰禪師，請求開示。於是廢寢忘食，很久都沒有領悟。當時東州禪師住在虎丘，古林禪師住在開元寺，東嶼禪師住在寒山寺。禪師出入于這三位老禪師門下多年，後來住在龍華寺，是古林禪師的法嗣。九十三歲時前往育王寺守護橫川祖師的塔。偶然損傷了左腳，難以行走，每天只能坐在床上。每到清靜的夜晚，就高聲吟誦古人的偈語。他的弟子文渙說：『和尚一生參學，到了現在卻不能受用，只能靠吟詠來排遣。』禪師笑著說：『你沒看到大慧禪師因為生病呻吟嗎？身邊的人說他平生呵斥佛祖，現在卻這樣。大慧禪師說：「癡人，難道呻吟就不是我了嗎？」』文渙聽后便禮拜。圓寂后火化，異香撲鼻。
靈隱海禪師法嗣 明州育王大千慧照禪師 永嘉麻氏子。年十五出家於邑之瑞光寺。禮了定落髮受 現代漢語譯本： 靈隱海禪師的法嗣 明州育王大千慧照禪師 是永嘉麻氏的兒子。十五歲時在縣裡的瑞光寺出家，拜了定禪師剃度受戒。
【English Translation】 Sound. The master shouted sternly. He stayed for fifteen years. Later, he retired to the East Hall, never leaving the mountain. Yuan Mingliang was the master's nephew. He was welcomed back to this residence in Tiantong. One day, he showed slight illness and gathered the monks to bid farewell. The monks requested a verse. The master raised his hand and pointed to himself, saying, 'What verse is needed in this emptiness?' He sat upright, resting his head on his right fist, and passed away. The cremation was marked by auspicious celestial flowers and countless relics. A pagoda was built on the west hill of Ruiyun. He lived to be eighty-five years old, with seventy years as a monk. He was posthumously named Great Master Buddha Light Universally Illuminating.
Xianyan Zhongmou You Chan Master of Wenzhou The head monk Xie and the attendant ascended the hall. A silent exchange is like thunder and lightning. Three calls to understand the meaning are like jade turning and pearls returning. Seventy-three, eighty-four, building and bumping, obstructing and killing people. Picking up the staff, 'Last night, the west wind brought autumn to the pillow and mat. Countless cicada sounds chirped in the tall trees.'
Hai Chan Master Huiweng of Longhua, Yuezhou He was from Linhai, Taizhou. At the age of thirty, he abandoned his family and went to Hutian Temple on Mount Jing to have his head shaved. He first went to Chandan Forest to stay. Some people ridiculed him for his rustic behavior. The master was determined and stayed at Tianmu Mountain to consult with Zhongfeng, seeking enlightenment. As a result, he neglected sleep and food. After a long time, he had no entry. At that time, Dongzhou lived in Tiger Hill, Gulin lived in Kaiyuan Temple, and Dongyu lived in Hanshan Temple. The master entered and exited the doors of these three old masters for many years. Later, he lived in Longhua Temple and was a Dharma heir of Gulin. At the age of ninety-three, he went to Yuwang Temple to guard the ancestral pagoda of Hengchuan. He accidentally injured his left foot and had difficulty walking. He sat on the bed every day. Every clear night, he would loudly recite the verses of the ancients. His disciple Wen Huan said, 'The abbot has studied all his life, but now he cannot benefit from it and relies on chanting to relieve himself.' The master smiled and said, 'Didn't you see that Great Master Dahui groaned because of illness? Those around him said that he usually scolded the Buddha and the ancestors, but now he is like this. Dahui said, "Fool, isn't groaning still me?"' Huan then bowed. After his death, the cremation was filled with a strange fragrance.
Dharma Heir of Hai Chan Master of Lingyin Chan Master Daqian Huizhao of Yuwang Temple, Mingzhou He was the son of the Ma family of Yongjia. At the age of fifteen, he became a monk at Ruiguang Temple in the town, and was tonsured and ordained by Liao Ding.
具戒。初謁晦機于凈慈。一日閱真凈語。頭陀石被莓苔裹。擲筆峰遭薜荔纏。默識懸解。遂謁東嶼于薦嚴。嶼問東奔西走將欲何為。師曰特來參禮。嶼曰天無四壁地絕八荒汝向什麼處措足。師拍案而退。嶼復召至返覆勘辨。遂留執侍。天曆間出世樂清之明慶。嘗示眾曰。佛法欲得現前。莫存知解。縛禪看教皆為障礙。何如一法不立而起居自在乎。德山棒臨濟喝亦有大不得已爾。至正間遷寶陀。未幾宣政院署師名命主育王。室中垂三關語以驗來學。山中猛虎以肉為命何故不食其子。虛空無背向何緣有東西南北。飲乳等四大海水積骨如毗富羅山何者是汝最初父母。一時罕有契其機者。居九年退居妙喜。泉上築室曰夢庵。掩關獨處凝塵滿案泊如也。洪武六年沐浴更衣索紙書偈恬然坐逝。世壽八十五僧臘七十。茶毗牙齒目睛不壞。設利五色。塔于夢庵之後。
杭州徑山悅堂顏禪師
出家于婺之寶林。得法東嶼。初住崑山之東禪。次遷萬壽升凈慈。後主徑山。璽書錫金襕法衣。
明州育王雪窗悟光禪師
字公實。姓楊氏。蜀之新都人。初出世白馬。繼遷開元育王。復領天童。虞文靖公集嘗贊師謂為佛果一枝鳳毛麟角。宋文憲公濂有四會語錄序。
杭州徑山月林鏡禪師
本郡人。受業于無傳
【現代漢語翻譯】 現代漢語譯本 具戒禪師，最初在凈慈寺拜見晦機禪師。一天，閱讀真凈禪師的語錄，其中寫道：『頭陀石被莓苔裹，擲筆峰遭薜荔纏。』具戒禪師默默領會，心中疑慮頓時消解。於是前往薦嚴寺拜見東嶼禪師。東嶼禪師問：『你東奔西走，想要做什麼？』具戒禪師回答：『特來參禮。』東嶼禪師說：『天無四壁，地絕八荒，你向什麼地方落腳？』具戒禪師拍案而退。東嶼禪師又把他叫回來，反覆考察辨析，於是具戒禪師留下侍奉東嶼禪師。天曆年間（元朝年號，1328-1330）具戒禪師在樂清的明慶寺開始住持。曾經開示大眾說：『佛法想要現前，不要存有知解。縛禪、看教，都是障礙。不如一法不立，而起居自在。』德山禪師的棒喝，臨濟禪師的棒喝，也有大不得已的用意啊！至正年間（元朝年號，1341-1368）具戒禪師遷往寶陀寺。不久，宣政院簽署命令，任命具戒禪師住持育王寺。具戒禪師在室內懸掛三關語，用來檢驗來學之人：『山中猛虎以肉為命，何故不食其子？虛空無背向，何緣有東西南北？飲乳等四大海水，積骨如毗富羅山，何者是汝最初父母？』當時很少有人能夠契合他的機鋒。住了九年，退居妙喜寺。在泉水邊築室，名為夢庵。閉關獨處，灰塵堆滿書案，安然不動。洪武六年（明朝年號，1373），沐浴更衣，索要紙筆書寫偈語，安詳坐化。世壽八十五歲，僧臘七十。火化后，牙齒、眼睛沒有損壞，舍利五色。塔建在夢庵之後。 杭州徑山悅堂顏禪師，在婺州的寶林寺出家，得法于東嶼禪師。最初住在崑山的東禪寺，後來遷往萬壽寺，升座凈慈寺，最後住持徑山寺。皇帝用璽書賜予金襕法衣。 明州育王雪窗悟光禪師，字公實，姓楊，是蜀地新都人。最初住持白馬寺，後來遷往開元育王寺，又領管天童寺。虞文靖公曾經讚揚悟光禪師，說他是佛果寺的一枝，鳳毛麟角。宋文憲公濂有《四會語錄序》。 杭州徑山月林鏡禪師，是本郡人，師從無傳禪師。
【English Translation】 English version The monk Juhai, initially visited Huiji at Jingci Temple. One day, while reading the sayings of Zhenjing, which stated: 'The ascetic's stone is covered with moss, and the Pen-throwing Peak is entangled with creeping plants,' Juhai silently understood, and his doubts were immediately resolved. He then went to Jianyan Temple to visit Dongyu. Dongyu asked: 'Running east and west, what do you intend to do?' Juhai replied: 'I have come specifically to pay my respects.' Dongyu said: 'Heaven has no four walls, and the earth has no eight boundaries; where will you set your foot?' Juhai slapped the table and retreated. Dongyu then called him back, repeatedly examined and debated with him, and Juhai stayed to serve Dongyu. During the Tianli era (Yuan Dynasty, 1328-1330), Juhai began to preside over Mingqing Temple in Yueqing. He once instructed the assembly, saying: 'If you want the Buddha-dharma to manifest, do not harbor intellectual understanding. Bound meditation and studying the teachings are all obstacles. How about not establishing a single dharma and being free in your daily life?' The stick of Deshan and the shout of Linji also have their unavoidable intentions! During the Zhizheng era (Yuan Dynasty, 1341-1368), Juhai moved to Baotuo Temple. Soon after, the Xuanzheng Yuan issued an order, appointing Juhai to preside over Yuwang Temple. Juhai hung three challenging questions in his room to test those who came to learn: 'The fierce tiger in the mountain lives on meat; why does it not eat its cubs? Empty space has no back or front; how can there be east, west, south, and north? Drinking milk equals the four great seas, and accumulated bones are like Mount Vipula; who are your original parents?' At that time, few people could match his sharp wit. After living there for nine years, he retired to Miaoxi Temple. He built a house by the spring, named Dream Hermitage. He secluded himself, dust piled up on his desk, and he remained still. In the sixth year of Hongwu (Ming Dynasty, 1373), he bathed, changed clothes, asked for paper and brush to write a verse, and passed away peacefully in a seated posture. He lived to be eighty-five years old, with seventy years as a monk. After cremation, his teeth and eyes were not damaged, and his relics were of five colors. The pagoda was built behind the Dream Hermitage. Zen Master Yuetang Yan of Jingshan Temple in Hangzhou, became a monk at Baolin Temple in Wuzhou, and received the Dharma from Zen Master Dongyu. He first lived at Dongchan Temple in Kunshan, then moved to Wanshou Temple, ascended to Jingci Temple, and finally presided over Jingshan Temple. The emperor bestowed a gold-embroidered kasaya with an imperial decree. Zen Master Xuechu Wuguang of Yuwang Temple in Mingzhou, whose courtesy name was Gongshi, and family name was Yang, was a native of Xindu in Shu. He first presided over Baima Temple, then moved to Kaiyuan Yuwang Temple, and later led Tiantong Temple. Duke Yu Wenjing once praised Zen Master Wuguang, saying that he was a branch of Buddha-fruit, a rare and precious talent. Duke Song Wenxian Lian had a preface to the 'Sayings of the Four Assemblies'. Zen Master Yuelin Jing of Jingshan Temple in Hangzhou, was a native of this prefecture, and studied under Zen Master Wuchuan.
。久依東嶼。因參本來人有省。述偈曰。本來人。本來人。無腦無頭作么尋。驀然揪著個鼻孔。試勘元來是白丁。時有老宿睨視曰可是。師與一摑。由是名振叢林。後主徑山。至正己卯示寂。壽八十六。塔陵霄東崖。
建寧府斗峰大圭正璋禪師
福州福清人。禮湖南絕聽祝髮。參東嶼。聞嶼頌俱胝豎指話。言下頓悟。遂上方丈呈所得。嶼曰作么。師曰古今現成事何必涉思惟。嶼曰既不涉思惟汝來者里作么。師曰請和尚證明。嶼曰證明個什麼。師便喝。嶼俾頌狗子無佛性話。師遽曰。狗子佛性無。覷著眼睛枯。瞥爾翻身轉。唵悉哩蘇嚧。嶼撫而印之。后結茅斗峰漸成叢席。上堂。顧視左右。良久曰。黃金雖貴入眼成塵。便下座。上堂。玉宇霜清。瓊林葉落。一句全提萬機寢削。作者好求無病藥。上堂。舉青州布衫話。頌曰。昨夜三更里。雨打虛空濕。貍奴知不知。倒上樹梢立。元旦上堂。元正啟祚萬物咸亨。喚作新年頭佛法。瞎卻你眼。不喚作新年頭佛法。折卻我舌。畢竟作么生。便下座。臨終偈曰。生本不生。滅亦無滅。幻化去來。何用分別。大眾珍重。不在言說。合掌而逝。
椔塘明因天淵湛禪師
得法于東嶼。嘗依鳳山一源分座說法。一日呈秉拂語曰。翔鳳山前行。看白雲乍舒乍卷。禺
【現代漢語翻譯】 現代漢語譯本： （大圭正璋禪師）長久依止於東嶼禪師處。因參究『本來人』（指人的本性）而有所領悟，作偈說：『本來人，本來人，無腦無頭作么尋？驀然揪著個鼻孔，試勘元來是白丁。』當時有位老修行斜眼看著他說：『可是如此？』禪師便打了他一下。因此名聲震動叢林。後來主持徑山寺。至正己卯年（1339年）示寂，享年八十六歲。塔位於陵霄東崖。
建寧府斗峰大圭正璋禪師
（大圭正璋禪師）是福州福清人。向湖南絕聽禪師剃度。參訪東嶼禪師，聽聞東嶼禪師講述俱胝禪師豎指的故事，當下頓悟。於是前往方丈室呈述所得。東嶼禪師問：『作么？』（做什麼？）禪師回答：『古今現成事，何必涉思惟。』（本來就是現成的事實，何必再去思考？）東嶼禪師說：『既不涉思惟，汝來者里作么？』（既然不涉及思惟，你來這裡做什麼？）禪師說：『請和尚證明。』東嶼禪師說：『證明個什麼？』（證明什麼？）禪師便喝斥一聲。東嶼禪師讓他頌『狗子無佛性』的話頭。禪師立刻說：『狗子佛性無，覷著眼睛枯。瞥爾翻身轉，唵悉哩蘇嚧。』東嶼禪師撫摸著他並印可了他的見解。後來在斗峰結茅居住，逐漸形成叢林道場。上堂說法時，環顧左右，良久說道：『黃金雖貴，入眼成塵。』（黃金雖然珍貴，但進入眼中也只是塵土。）便下座。上堂說法時說：『玉宇霜清，瓊林葉落。一句全提，萬機寢削。作者好求無病藥。』（在清冷的如玉的宇宙中，像玉一樣的樹林落葉了。如果能提起這一句，所有的事物都停止了。作者應該去尋找沒有疾病的藥。）上堂說法時，舉青州布衫的話頭。頌曰：『昨夜三更里，雨打虛空濕。貍奴知不知，倒上樹梢立。』（昨夜三更時分，雨打在虛空中，好像都濕了。貓兒知道不知道，倒掛在樹梢上。）元旦上堂說法時說：『元正啟祚，萬物咸亨。喚作新年頭佛法，瞎卻你眼。不喚作新年頭佛法，折卻我舌。畢竟作么生？』（新年開始，萬物都亨通。如果稱作新年頭的佛法，就會瞎了你的眼。如果不稱作新年頭的佛法，就會折斷我的舌頭。到底應該怎麼做？）便下座。臨終時說偈曰：『生本不生，滅亦無滅。幻化去來，何用分別。大眾珍重，不在言說。』（生本來就沒有生，滅也沒有滅。幻化來來去去，何必分別。各位珍重，真理不在言語中。）合掌而逝。
椔塘明因天淵湛禪師
（天淵湛禪師）得法于東嶼禪師。曾經在鳳山一源禪師處分座說法。一日，呈上秉拂的法語說：『翔鳳山前行，看白雲乍舒乍卷。』（在翔鳳山前行走，看白雲時而舒展時而捲起。）
【English Translation】 English version: (Zen Master Dahui Zhengzhang) Long resided at Dongyu's place. He had an awakening through contemplating the 'original person' (referring to one's true nature) and composed a verse: 'Original person, original person, why seek without brain or head? Suddenly grabbing the nose, examining it turns out to be a nobody.' At that time, an old practitioner glanced at him and said, 'Is that so?' The Zen master then struck him. Because of this, his name resonated throughout the monastic community. Later, he presided over Jingshan Temple. He passed away in the year Zhizheng Jimao (1339), at the age of eighty-six. His stupa is located on the eastern cliff of Lingxiao.
Zen Master Doutou Dahui Zhengzhang of Jianning Prefecture
(Zen Master Dahui Zhengzhang) was a native of Fuqing, Fuzhou. He was tonsured by Zen Master Jueting in Hunan. He visited Zen Master Dongyu and, upon hearing Dongyu's story of Zen Master Jizhi raising a finger, he had a sudden awakening. He then went to the abbot's room to present his understanding. Zen Master Dongyu asked, 'What are you doing?' The Zen master replied, 'Ancient and present matters are readily available, why involve thought?' Zen Master Dongyu said, 'Since it doesn't involve thought, what are you doing here?' The Zen master said, 'Please, Venerable, certify me.' Zen Master Dongyu said, 'Certify what?' The Zen master then shouted. Zen Master Dongyu asked him to compose a verse on the topic of 'a dog has no Buddha-nature.' The Zen master immediately said, 'A dog has no Buddha-nature, staring until the eyes are dry. Suddenly turning around, Om Siddhi Svaha.' Zen Master Dongyu stroked him and affirmed his understanding. Later, he built a hut on Doutou Peak, gradually forming a monastic community. When ascending the hall to give a Dharma talk, he looked around and said after a long pause, 'Although gold is precious, it becomes dust when it enters the eye.' Then he descended the seat. When ascending the hall to give a Dharma talk, he said, 'The jade universe is clear with frost, the jade forest sheds its leaves. To fully grasp one sentence is to put an end to all affairs. The author should seek medicine for no illness.' When ascending the hall to give a Dharma talk, he cited the story of the Blue State cloth robe. He composed a verse: 'In the middle of the night last night, the rain beat the empty sky, making it wet. Does the cat know or not, hanging upside down on the treetop.' When ascending the hall to give a Dharma talk on New Year's Day, he said, 'The New Year begins, and all things prosper. If you call it the Buddha-dharma of the New Year, you will blind your eyes. If you don't call it the Buddha-dharma of the New Year, you will cut off my tongue. What should you do after all?' Then he descended the seat. At the moment of his death, he said in a verse: 'Birth is originally not born, and extinction is also without extinction. Illusory comings and goings, why differentiate? Dear assembly, treasure this, it is not in words.' He passed away with his palms together.
Zen Master Tianyuan Zhan of Zhitang Mingyin
(Zen Master Tianyuan Zhan) received the Dharma from Zen Master Dongyu. He once shared a seat with Zen Master Yiyuan at Fengshan to expound the Dharma. One day, he presented a Dharma phrase for holding the whisk, saying: 'Walking in front of Xiangfeng Mountain, watching the white clouds now unfurl, now roll up.'
泉亭畔坐。聽流水或抑或揚。眼處作耳處佛事。耳處作眼處佛事。便見非唯觀世音。我亦從中證。鳳山指便見兩字曰。有此二字便是別人說話。師不覺解顏點首。禮謝而退。出語人曰。還丹一粒。點鐵成金堂。頭老漢之謂也。
天寧曇禪師法嗣
三空道人
自幼具丈夫志。不為富貴所奪。見竺云曇禪師示趙州無字話。閱數年。一日復見云。問曰生死到來時如何。云曰生是誰耶死是誰耶。空乃低頭問訊。云覺其異於常時。再以前話徴之。空又低頭問訊。云呵之曰切忌死在者里。空拈起槵子曰。數珠一百八。不數日示微疾。說偈而化。火后得舍利無算。
天童坦禪師法嗣
金陵天界孚中懷信禪師
明之奉化人。姓姜氏。年十五出家祝髮為大僧。竺西坦由華藏遷天童。師往質疑。一日室中舉興化打克賓因緣。師曰俊哉獅子兒。西頷之俾掌維那職。后出世明之觀音。遷補陀。詔賜廣慧妙悟智寶弘教禪師。至正間升中竺。繼住天童。御史臺奉疏命主大龍翔集慶寺。大明兵下金陵。僧徒竄散。師宴坐一室。高皇帝親倖嘉之。敕龍翔為大天界寺。一日晨興沐浴更衣趺坐。謂左右曰。吾歸去矣。遂瞑目。侍僧撼之請說偈。師瞋目叱之。遂握筆書曰。平生為人列挈。七十八年漏泄。今朝撒手便行。
【現代漢語翻譯】 現代漢語譯本 泉亭邊坐著，聽著流水的聲音時而低沉時而高揚。把眼睛所見當作耳朵所聽的佛事，把耳朵所聽當作眼睛所見的佛事。便會發現不僅僅是觀世音（Avalokiteśvara，菩薩名），我也從中得到了印證。鳳山禪師用手指點，寫下『便見』兩個字說：『有了這兩個字，便是別人說的話了。』禪師聽了，不自覺地高興地笑了，點頭行禮感謝後退下。說這話的人說：『還丹一粒，點鐵成金，』說的是堂頭老和尚啊。
天寧曇禪師的法嗣
三空道人
從小就具有大丈夫的志向，不被富貴所動搖。見到竺云曇禪師開示趙州無字話。過了幾年，有一天又去見竺云曇禪師，問道：『生死到來的時候該怎麼辦？』竺云曇禪師說：『生是誰？死是誰？』三空道人聽了，低頭行禮。竺云曇禪師覺得他與平時不同，再次用之前的話來考察他，三空道人又低頭行禮。竺云曇禪師呵斥他說：『切忌死在這裡！』三空道人拿起槵子說：『數珠一百零八。』沒過幾天，三空道人略微生病，說了偈語后圓寂。火化后得到無數舍利。
天童坦禪師的法嗣
金陵天界孚中懷信禪師
是明朝（1368年-1644年）奉化人，姓姜。十五歲出家剃度成為僧人。竺西坦禪師從華藏寺遷到天童寺，懷信禪師前去請教。有一天，在方丈室中舉興化打克賓的因緣，懷信禪師說：『真是俊哉獅子兒！』竺西坦禪師點頭同意，讓他掌管維那的職務。後來懷信禪師出世住持明州的觀音寺，又遷到補陀寺。皇帝下詔賜號為廣慧妙悟智寶弘教禪師。至正年間（1341年-1368年）升座中竺寺，後來又住持天童寺。御史臺奉皇帝的旨意，命他住持大龍翔集慶寺。大明軍隊攻下金陵，僧人都逃散了，懷信禪師獨自在房間里靜坐。高皇帝親自來拜訪並嘉獎他，下令將龍翔寺改為大天界寺。有一天早晨，懷信禪師沐浴更衣，跏趺而坐，對身邊的人說：『我要回去了。』於是閉上眼睛。侍者搖動他，請他說偈語。懷信禪師睜大眼睛呵斥他，於是拿起筆寫道：『平生為人列挈，七十八年漏泄。今朝撒手便行，'
【English Translation】 English version Sitting by the spring pavilion, listening to the sound of flowing water, sometimes low and sometimes high. Treating what the eyes see as the Buddha's work heard by the ears, and treating what the ears hear as the Buddha's work seen by the eyes. Then one will realize that it is not only Avalokiteśvara (菩薩名, Bodhisattva's name) who is witnessed, but I too am verified within it. Zen Master Fengshan pointed and wrote the two words 'bian jian' (便見, immediately see), saying, 'Having these two words is someone else's speech.' The Zen master unconsciously smiled happily, nodded, bowed in thanks, and withdrew. The person who spoke these words said, 'One pill of elixir, turning iron into gold,' referring to the old abbot of the hall.
Successor of Zen Master Tan of Tianning
Taoist Sankong (三空道人, Three Empty Taoist)
From a young age, he possessed the ambition of a great man, not swayed by wealth and status. He saw Zen Master Zhu Yun Tan's instruction on the Zhaozhou 'Wu' (無, No) character. After several years, one day he saw Zen Master Zhu Yun again and asked, 'What should be done when life and death arrive?' Zen Master Zhu Yun said, 'Who is born? Who dies?' Sankong lowered his head and bowed. Zen Master Zhu Yun felt that he was different from usual and tested him again with the previous words. Sankong lowered his head and bowed again. Zen Master Zhu Yun scolded him, saying, 'Beware of dying here!' Sankong picked up a soapberry seed and said, 'A rosary of one hundred and eight.' Not many days later, Sankong showed slight illness, spoke a verse, and passed away. After cremation, countless sharira (舍利, relics) were obtained.
Successor of Zen Master Tan of Tiantong
Zen Master Fuzhong Huaixin of Tianjie Temple in Jinling
He was from Fenghua in the Ming Dynasty (1368-1644), surnamed Jiang. At the age of fifteen, he left home and had his head shaved to become a monk. Zen Master Zhu Xitan moved from Huazang Temple to Tiantong Temple, and Zen Master Huaixin went to seek instruction. One day, in the abbot's room, the story of Xinghua striking Kebin was brought up. Zen Master Huaixin said, 'Truly a brave lion cub!' Zen Master Zhu Xitan nodded in agreement and had him manage the position of director. Later, Zen Master Huaixin emerged to preside over Guanyin Temple in Mingzhou, and then moved to Putuo Temple. The emperor issued an edict bestowing the title of Zen Master Guanghui Miaowu Zhibao Hongjiao. During the Zhizheng era (1341-1368), he ascended to the seat of Zhongzhu Temple, and later presided over Tiantong Temple. The Censorate, following the emperor's decree, ordered him to preside over Dalongxiang Jiqing Temple. When the Ming army captured Jinling, the monks scattered, and Zen Master Huaixin sat quietly alone in his room. The Gao Emperor (高皇帝, the founding emperor of the Ming Dynasty) personally visited and praised him, ordering that Longxiang Temple be renamed Datianjie Temple. One day in the morning, Zen Master Huaixin bathed, changed clothes, and sat in the lotus position, saying to those around him, 'I am going home.' Then he closed his eyes. The attendant shook him, asking him to speak a verse. Zen Master Huaixin opened his eyes wide and scolded him, then picked up a pen and wrote: 'All my life, I have been meticulous, leaking for seventy-eight years. Today, I let go and depart.'
萬里晴空片雪。書畢復瞑。丁酉八月二十四日也。時帝統兵江陰。夢師謁見。問師來何為。對曰將西歸告別耳。帝還。聞師遷化。與夢符異之。詔出內府帛幣助喪。且命卜藏龕之地於伏牛。舉龕之日帝親致奠。送出都門之外。茶毗舍利如菽。貯以寶瓶。光發瓶外。世壽七十八僧臘六十九。宋文憲公濂為之銘。
天寧舜田明牧禪師
臺之黃巖人。出家仙居三學寺。聞天童竺西道望。往見之。西問達磨不來東土二祖不往西天意旨如何。師曰金不博金水不洗水。西異之。謂左右曰此法門爪牙也。復遍參名宿古林茂竺元道東州永元叟端東嶼海。咸器重之。時日溪泳居天寧。師相與激揚。泰定初出世天臺凈慧。次遷仙居廣度處州連山。尋隱居雁山。丞相列怯里不華強起主天寧。錫號佛智普慧禪師並賜金襕法衣。師氣肅如秋。嘗即中峰闢室以居。蓄一鶴自號鶴松主人。一日鶴忽死。師以詩悼之。逾年師亦示寂。
玉山珍禪師法嗣
金陵蔣山曇芳忠禪師
南康人。寺災翌日梁王登山謂師曰興復若何。師曰賴有大檀越在。王曰寺既毀矣佛依何住。師曰古佛過去今佛再來。王大喜。復笑而言曰衲子所謂蔣薄粥者何也。師曰將謂殿下忘卻。賜號廣慧圓悟大師。
徑山伏禪師法嗣
明州育王月江
【現代漢語翻譯】 現代漢語譯本 萬里無雲的晴空飄落著雪花。寫完書信后再次閉上眼睛。時為丁酉年（1357年）八月二十四日。當時皇帝率兵駐紮在江陰。夢中夢師前來謁見。皇帝問禪師來此有何貴幹。禪師回答說：『將要西歸，特來告別。』皇帝醒來后，聽聞禪師圓寂的訊息，與夢境相符，感到驚異。於是下詔拿出內府的綢緞錢幣資助喪事，並且命令選擇伏牛山作為安葬靈龕的地點。舉行舉龕儀式那天，皇帝親自前去祭奠，送靈龕出都城之外。荼毗（火化）后，舍利如豆般大小，用寶瓶盛放。舍利的光芒從瓶外散發出來。禪師世壽七十八歲，僧臘六十九年。宋濂（宋文憲公）為禪師撰寫了銘文。
天寧舜田明牧禪師
禪師是臺州黃巖人。在仙居三學寺出家。聽聞天童竺西禪師的盛名，前去拜見。竺西禪師問：『達磨（菩提達摩）不來東土，二祖（慧可）不往西天，這其中的意旨是什麼？』禪師回答說：『金子不用金子來提煉，水不用水來清洗。』竺西禪師對此感到驚異，對身邊的人說：『這是佛法門中的得力助手啊。』禪師又遍參名宿，如古林茂、竺元道、東州永、元叟端、東嶼海等，都非常器重他。當時日溪泳禪師住在天寧寺，禪師與他互相激勵。泰定初年（1324年）禪師出任天臺凈慧寺住持，之後又遷往仙居廣度寺、處州連山寺。不久隱居在雁蕩山。丞相列怯里不華極力邀請禪師主持天寧寺，賜予『佛智普慧禪師』的稱號，並賜予金襕袈裟。禪師的氣度嚴肅如秋。曾經在中峰禪師的禪室居住。養了一隻鶴，自號鶴松主人。一天，鶴突然死了，禪師作詩悼念它。過了一年，禪師也示寂了。
玉山珍禪師法嗣
金陵蔣山曇芳忠禪師
禪師是南康人。寺廟遭遇火災的第二天，梁王登山對禪師說：『寺廟的興復該怎麼辦？』禪師說：『仰仗有您這樣的大檀越（施主）在。』梁王說：『寺廟既然已經毀壞，佛像依附在哪裡安住呢？』禪師說：『過去的古佛已經過去，現在的佛會再來。』梁王非常高興。又笑著說：『衲子（和尚）們所說的『蔣薄粥』是什麼意思呢？』禪師說：『還以為殿下您忘記了。』朝廷賜予禪師『廣慧圓悟大師』的稱號。
徑山伏禪師法嗣
明州育王月江
【English Translation】 English version Snowflakes fall in the clear, cloudless sky. After finishing the letter, I close my eyes again. It was the 24th day of the eighth month of the Dingyou year (1357). At that time, the emperor was leading troops stationed in Jiangyin. In a dream, I saw the master coming to visit. The emperor asked, 'What brings you here, Master?' The master replied, 'I am about to return to the West, so I came to say goodbye.' When the emperor woke up, he heard the news of the master's passing, which coincided with the dream, and he was amazed. Therefore, he issued an edict to take out silk and coins from the inner treasury to help with the funeral, and ordered the selection of Mount Funiu as the site for burying the spirit casket. On the day of the casket raising ceremony, the emperor personally went to offer sacrifices and sent the spirit casket outside the capital city. After cremation (cremation), the sariras (relics) were the size of beans, and were placed in a treasure bottle. The light of the sariras emanated from outside the bottle. The master's age was seventy-eight, and his monastic age was sixty-nine. Song Lian (Duke Wenxian of Song) wrote an inscription for the master.
Zen Master Mingmu Shuntian of Tianning Temple
The master was a native of Huangyan, Taizhou. He became a monk at Sanxue Temple in Xianju. Hearing of the fame of Zen Master Zhuxi of Tiantong Temple, he went to visit him. Zen Master Zhuxi asked, 'Bodhidharma (Damo) did not come to the Eastern Land, and the Second Patriarch (Huike) did not go to the Western Heaven. What is the meaning of this?' The master replied, 'Gold is not refined with gold, and water is not washed with water.' Zen Master Zhuxi was amazed by this and said to those around him, 'This is a capable assistant in the Buddhist Dharma gate.' The master also visited famous monks such as Gulin Mao, Zhu Yuandao, Dongzhou Yong, Yuansou Duan, and Dongyu Hai, who all valued him highly. At that time, Zen Master Rixi Yong lived in Tianning Temple, and the master encouraged each other with him. In the early years of Taiding (1324), the master became the abbot of Jinghui Temple in Tiantai, and later moved to Guangdu Temple in Xianju and Lianshan Temple in Chuzhou. Soon after, he lived in seclusion in Yandang Mountain. Prime Minister Lieqielibuhua strongly invited the master to preside over Tianning Temple, bestowing upon him the title of 'Zen Master of Buddhist Wisdom and Universal Benevolence' and granting him a golden kasaya (robe). The master's demeanor was as solemn as autumn. He once lived in the meditation room of Zen Master Zhongfeng. He raised a crane and called himself the Master of Crane Pine. One day, the crane suddenly died, and the master wrote a poem to mourn it. A year later, the master also passed away.
Lineage of Zen Master Zhen of Yushan
Zen Master Tanfang Zhong of Jiangshan Temple in Jinling
The master was a native of Nankang. The day after the temple was destroyed by fire, King Liang climbed the mountain and said to the master, 'What should be done to restore the temple?' The master said, 'It depends on having a great benefactor (donor) like you.' King Liang said, 'Since the temple has been destroyed, where do the Buddha statues reside?' The master said, 'The ancient Buddhas of the past have passed, and the Buddhas of the present will come again.' King Liang was very happy. He then smiled and said, 'What do the monks mean by 'Jiang Bo Zhou' (thin porridge of Jiang) ?' The master said, 'I thought Your Highness had forgotten.' The court bestowed upon the master the title of 'Great Master of Universal Wisdom and Complete Enlightenment'.
Lineage of Zen Master Fu of Jingshan
Yuejiang of Yuwang Temple in Mingzhou
正印禪師
郡之慈水劉氏子。年十三禮月溪受業。后參虎巖伏。機緣相契蒙印可。初住苕之道場。繼遷育王。僧問如何是千尺舍那之身。師曰肥不露肉瘦不露骨。曰如何是丈六紫磨金色之身。師曰切忌認奴作郎。曰和尚且莫壓良為賤。師曰山僧從來柳下惠。問有句無句如藤倚樹此意如何。師曰無齒大蟲當路坐。曰。疏山曰忽若樹倒藤枯句歸何處。溈山呵呵大笑。又作么生。師曰曹娥讀夜碑。曰後來明昭為他點破還端的也無。師曰。臨崖看滸眼。特地一場愁。曰。今日學人問和尚樹倒藤枯句歸何處。未審如何指示。師喝一喝。僧禮拜。問朝離東土暮往西天是甚麼人。師曰十字街頭石敢當。曰昨日有人從天臺來因甚向南岳去。師曰鮎魚上竹竿。曰。有一人常在途中不離家舍。有一人離家舍不在途中。且道孰優孰劣。師曰兔馬有角牛羊無角。曰恁么則庭前一葉落天下盡知秋。師曰知時別宜堪作阇黎。問達磨面壁意旨如何。師曰餿飯泥茶爐。曰六祖踏碓又作么生。師曰兔子吃牛奶。曰。一人道不識。一人道不會。意在甚麼處。師曰鳳林叱之。問師唱誰家曲宗風嗣阿誰師。曰風吹石臼念摩訶。曰。恁么則已得真人好訊息。人間天上更無疑。師曰水底捉麒麟。曰如何是奪人不奪境。師曰西天人不會唐言。曰如何是奪境不奪人
【現代漢語翻譯】 現代漢語譯本 正印禪師
是郡里慈水劉家的兒子。十三歲時拜月溪為師接受教誨。後來參拜虎巖伏禪師，機緣相合得到他的認可。起初住在苕地的道場，後來遷到育王寺。有僧人問：『什麼是千尺高的毗盧遮那佛（Vairocana，宇宙的本初佛）之身？』禪師說：『肥而不露肉，瘦而不露骨。』又問：『什麼是丈六高的紫磨金色之身？』禪師說：『切忌認奴作郎。』僧人說：『和尚且莫要壓良為賤。』禪師說：『山僧我從來都是柳下惠。』
問：『有句無句，如藤倚樹，此意如何？』禪師說：『無齒大蟲當路坐。』僧人說：『疏山禪師說，忽然樹倒藤枯，句歸何處？』溈山禪師（潙山靈祐，溈仰宗創始人）呵呵大笑。『又作么生？』禪師說：『曹娥讀夜碑。』僧人說：『後來明昭禪師為他點破，還真是這樣嗎？』禪師說：『臨崖看滸眼，特地一場愁。』僧人說：『今日學人問和尚，樹倒藤枯，句歸何處？未審如何指示？』禪師喝了一聲。僧人禮拜。
問：『朝離東土暮往西天，是什麼人？』禪師說：『十字街頭石敢當。』僧人說：『昨日有人從天臺山來，因甚麼向南岳去？』禪師說：『鮎魚上竹竿。』僧人說：『有一人常在途中不離家舍，有一人離家舍不在途中，且道孰優孰劣？』禪師說：『兔馬有角，牛羊無角。』僧人說：『這樣說來，庭前一葉落，天下盡知秋。』禪師說：『知時別宜，堪作阇黎（Acarya，軌範師）。』
問：『達磨（Bodhidharma，禪宗始祖）面壁的意旨如何？』禪師說：『餿飯泥茶爐。』僧人說：『六祖（惠能）踏碓又作么生？』禪師說：『兔子吃牛奶。』僧人說：『一人道不識，一人道不會，意在甚麼處？』禪師說：『鳳林叱之。』
問：『師唱誰家曲，宗風嗣阿誰師？』禪師說：『風吹石臼念摩訶（Mahā，偉大的）。』僧人說：『這樣說來，已得真人好訊息，人間天上更無疑。』禪師說：『水底捉麒麟。』問：『如何是奪人不奪境？』禪師說：『西天人不會唐言。』問：『如何是奪境不奪人？』
【English Translation】 English version Zen Master Zheng Yin
He was the son of the Liu family of Cishui in the prefecture. At the age of thirteen, he paid respects to Yuexi and received instruction. Later, he visited Zen Master Hu Yanfu, and through a harmonious connection, he received his approval. Initially, he resided at the Daocheng Temple in Zhao, and later moved to Yuwang Temple. A monk asked: 'What is the thousand-foot-tall body of Vairocana (the primordial Buddha of the universe)?' The Zen master said: 'Fat without revealing flesh, thin without revealing bones.' He asked: 'What is the sixteen-foot-tall body of Jāmbūdvīpa-gold color?' The Zen master said: 'Beware of mistaking a servant for a master.' The monk said: 'The abbot should not oppress the good to make them base.' The Zen master said: 'This mountain monk has always been Liu Xiahui.'
Asked: 'With or without a phrase, like a vine relying on a tree, what is the meaning of this?' The Zen master said: 'A toothless tiger sits in the road.' The monk said: 'Zen Master Shushan said, suddenly the tree falls and the vine withers, where does the phrase return?' Zen Master Weishan (潙山靈祐, founder of the Weiyang school) laughed heartily. 'What else?' The Zen master said: 'Cao E reads the night stele.' The monk said: 'Later, Zen Master Mingzhao pointed it out for him, is it really so?' The Zen master said: 'Looking at the water's edge at the cliff, a special kind of sorrow.' The monk said: 'Today, the student asks the abbot, the tree falls and the vine withers, where does the phrase return? How would you instruct?' The Zen master shouted. The monk bowed.
Asked: 'Leaving the Eastern Land in the morning and going to the Western Heaven in the evening, who is it?' The Zen master said: 'The stone daredevil at the crossroads.' The monk said: 'Yesterday someone came from Mount Tiantai, why did he go to Mount Nanyue?' The Zen master said: 'A catfish climbing a bamboo pole.' The monk said: 'One person is always on the road and does not leave home, one person leaves home and is not on the road, which one is better?' The Zen master said: 'Rabbits and horses have horns, cattle and sheep have no horns.' The monk said: 'In that case, when a leaf falls in front of the courtyard, the whole world knows it is autumn.' The Zen master said: 'Knowing the time and being suitable, one can be an Acarya (a teacher of conduct).'
Asked: 'What is the meaning of Bodhidharma (the founder of Zen Buddhism) facing the wall?' The Zen master said: 'Sour rice and a muddy tea stove.' The monk said: 'What about the Sixth Patriarch (Huineng) treading the mortar?' The Zen master said: 'A rabbit drinking milk.' The monk said: 'One person says he doesn't know, one person says he doesn't understand, what is the meaning?' The Zen master said: 'Fenglin scolds him.'
Asked: 'Whose song does the master sing, whose lineage does the master inherit?' The Zen master said: 'The wind blows the stone mortar, reciting Mahā (great).' The monk said: 'In that case, we have already received good news from the true man, there is no more doubt in the human world and in heaven.' The Zen master said: 'Catching a Qilin in the water.' Asked: 'What is taking away the person but not the environment?' The Zen master said: 'People from the Western Heaven do not understand the language of the Tang.' Asked: 'What is taking away the environment but not the person?'
。師曰有馬騎馬無馬步行。曰如何是人境兩俱奪。師曰新羅打鼓大唐齋。曰如何是人境俱不奪。師曰鬧市裡拋碌磚。曰。人境已蒙師指示。向上宗乘事若何。師曰。有水皆含月。無山不帶云。曰只如楊岐祖師道。踏著秤錘硬以鐵。啞子得夢向誰說。須彌頂上浪滔天。大洋海底遭火熱。明甚麼邊事。師曰如驢覷井如井覷驢。問如何是金佛不度爐。師曰蘇嚧蘇嚧。曰如何是木佛不度火。師曰悉利悉利。曰如何是泥佛不度水。師曰趙州東院西。曰如何是真佛內里坐。師曰嵩山破灶墮。問如何是一生二。師曰元首明股肱良。曰如何是二生三。師曰黃河三千年一度清。曰如何是三生萬物。師曰山河無隔礙光明處處通。曰只如新年頭佛法還有者個訊息也無。師曰樊噲踏鴻門。都寺辦齋上堂。雲門吃糊餅咬著帝釋鼻孔。云峰吃䬪饦咬著憍梵缽提舌頭。諸人二時上堂。吃粥吃飯合作么生。忽然咬破一個鐵酸餡。方知帝釋鼻孔即是憍梵缽提舌頭。憍梵缽提舌頭即是帝釋鼻孔不見道一切智智清凈無二無二分無別無斷故。喝一喝。請頭首上堂。善哉。三下板知識盡來參。既善知時節。吾今不再三。古人與么道大似按牛頭吃草。云峰則不然。善哉三下板。收足上蒲團。脊樑生鐵鑄。透過祖師關。一氣轉一大藏教。背手拈卻須彌山。七處徴心無心
【現代漢語翻譯】 現代漢語譯本： 師父說：『有馬就騎馬，沒有馬就步行。』 僧人問：『如何是人與境兩皆奪去？』 師父說：『新羅（Silla，古代朝鮮國家名）打鼓，大唐（Tang Dynasty，618-907）做齋。』 僧人問：『如何是人與境都不奪去？』 師父說：『鬧市裡拋擲瓦礫。』 僧人問：『人與境我已經蒙受師父指示，向上宗乘的事情又該如何？』 師父說：『有水都含映月亮，無山不帶有云彩。』 僧人問：『就像楊岐祖師說的，踏著秤錘硬如鐵，啞巴做了夢向誰說？須彌山（Mount Sumeru，佛教宇宙觀中的聖山）頂上波浪滔天，大洋海底遭遇火熱。明白的是什麼事？』 師父說：『像驢看井，像井看驢。』 僧人問：『如何是金佛不度爐？』 師父說：『蘇嚧蘇嚧（sūro sūro，咒語，意義不詳）。』 僧人問：『如何是木佛不度火？』 師父說：『悉利悉利（sīrī sīrī，咒語，意義不詳）。』 僧人問：『如何是泥佛不度水？』 師父說：『趙州（Zhaozhou，禪宗大師）東院西。』 僧人問：『如何是真佛內里坐？』 師父說：『嵩山（Mount Song）破灶墮。』 僧人問：『如何是一生二？』 師父說：『元首賢明股肱良。』 僧人問：『如何是二生三？』 師父說：『黃河三千年一度清。』 僧人問：『如何是三生萬物？』 師父說：『山河無隔礙，光明處處通。』 僧人問：『就像新年伊始，佛法還有這個訊息嗎？』 師父說：『樊噲（Fan Kuai，漢朝將軍）踏鴻門（Hongmen，鴻門宴的地點）。都寺（temple superintendent）準備齋飯上堂。雲門（Yunmen，禪宗大師）吃糊餅咬著帝釋（Indra，佛教護法神）的鼻孔。云峰（Yunfeng，禪宗大師）吃䬪饦咬著憍梵缽提（Gavampati，佛陀弟子）的舌頭。諸位二時上堂，吃粥吃飯該怎麼做？忽然咬破一個鐵酸餡，方才知道帝釋的鼻孔就是憍梵缽提的舌頭，憍梵缽提的舌頭就是帝釋的鼻孔。不見道一切智智清凈無二無二分無別無斷故。』 喝一聲。請頭首上堂。善哉。三下板，知識都來參。既然善知時節，我今不再三。古人這樣說，很像按著牛頭吃草。云峰則不然。善哉三下板。收足上蒲團。脊樑生鐵鑄，透過祖師關。一氣轉一大藏教，背手拈卻須彌山。七處徴心無心。
【English Translation】 English version: The master said, 'If you have a horse, ride it; if you don't have a horse, walk.' A monk asked, 'What is it to take away both person and environment?' The master said, 'Silla beats the drum, Tang Dynasty (618-907) holds a vegetarian feast.' The monk asked, 'What is it to not take away either person or environment?' The master said, 'Throwing rubble in the bustling market.' The monk asked, 'Person and environment I have already received your instruction on. What about the matter of the upward-going vehicle?' The master said, 'Wherever there is water, it contains the moon; no mountain is without clouds.' The monk asked, 'Just as Zen Master Yangqi said, 'Stepping on the weight hammer, it's hard as iron; a mute has a dream, to whom can he tell it? On the summit of Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology), waves surge to the sky; at the bottom of the great ocean, one encounters fiery heat. What is it that is clear?'' The master said, 'Like a donkey looking at a well, like a well looking at a donkey.' The monk asked, 'What is a golden Buddha that does not pass through the furnace?' The master said, 'Sūro sūro (mantra, meaning unknown).' The monk asked, 'What is a wooden Buddha that does not pass through fire?' The master said, 'Sīrī sīrī (mantra, meaning unknown).' The monk asked, 'What is a mud Buddha that does not pass through water?' The master said, 'Zhaozhou's (Zhaozhou, a Zen master) east courtyard is west.' The monk asked, 'What is the true Buddha sitting inside?' The master said, 'Mount Song's (Mount Song) broken stove falls.' The monk asked, 'What is one that gives rise to two?' The master said, 'The ruler is wise, the ministers are good.' The monk asked, 'What is two that gives rise to three?' The master said, 'The Yellow River clears once every three thousand years.' The monk asked, 'What is three that gives rise to all things?' The master said, 'Mountains and rivers have no obstruction, light penetrates everywhere.' The monk asked, 'Just like the beginning of the New Year, does the Dharma still have this message?' The master said, 'Fan Kuai (Fan Kuai, a general of the Han Dynasty) treads on Hongmen (Hongmen, the site of the Hongmen Banquet). The temple superintendent prepares a vegetarian meal and ascends the hall. Yunmen (Yunmen, a Zen master) eats a pancake and bites the nose of Indra (Indra, a Buddhist protector deity). Yunfeng (Yunfeng, a Zen master) eats a steamed bun and bites the tongue of Gavampati (Gavampati, a disciple of the Buddha). All of you ascend the hall at the second hour, what should you do when eating porridge and rice? Suddenly biting through an iron sour filling, you then realize that Indra's nose is Gavampati's tongue, and Gavampati's tongue is Indra's nose. Don't you see that all-knowing wisdom is pure, without duality, without division, without difference, without cessation?' He shouts once. Please, head monks, ascend the hall. Excellent. Three strikes of the board, all knowledgeable ones come to participate. Since you are good at knowing the seasons, I will not repeat myself. The ancients said it like this, much like forcing a cow to eat grass. Yunfeng is not like that. Excellent, three strikes of the board. Gather your feet onto the meditation cushion. Your spine is cast from wrought iron, passing through the ancestral master's barrier. In one breath, recite the entire Tripitaka, with your hands behind your back, pick up Mount Sumeru. Seven places to seek the mind, no mind.
可覓。八還辨見無見可還。夢入天宮猶未醒。金雞啼上玉闌干。行化歸上堂。有佛處不得住。無佛處急走過。三千里外逢人不得錯舉。趙州老人大似抱橋柱澡洗把䌫放船。山僧一出四十餘日。有佛處與他錐破卦文。無佛處也曾勘過。歷了三州五縣。逢人也曾錯舉來。只是土曠人稀知音者少。摘楊華。摘楊華。青山忽憶便歸去。塵世要看還下來。上堂。性覺妙明本覺明妙。截斷衲僧命根。撥開向上一竅。牛皮鞔露柱。露柱啾啾叫。凡耳聽不聞。諸聖呵呵笑。虛空𨁝跳舞三臺。㷉斗煎茶不同銚。上堂。麻三斤。乾屎橛。蠟人冰鵝護雪。貓有歃血之功。虎有起尸之德。趙州親見老南泉。臨濟未是白拈賊。青苗會上堂。常啼菩薩賣卻心肝學般若則易。破一微塵出大經卷則難。破一微塵出大經卷則易。攝大千經卷入一微塵則難。一掬之水可以漲滔天之浪。一簣之土可以成九仞之山。也不易。也不難。青山長伴白雲間。赴育王上堂。拖犁拽耙幾經年。鼻孔撩天不受穿。業債依然逃不得。又吹鐵笛過鄞州。臘八上堂。我觀大地眾生具有如來智慧德相。但以妄想執著而不能證得。釋迦老子與么道。大似蟭螟蟲向蚊子眼睫上作窠。向十字街頭揚聲大叫道。曠土人稀相逢者少。簡點將來也是噇酒糟漢。上堂。舉僧問五祖一大藏教是個切腳。
【現代漢語翻譯】 現代漢語譯本： 可以尋找。八還辨別能看見的和不能看見的，可以歸還的。夢中進入天宮仍然沒有醒來，金雞在白玉欄桿上啼叫。 行腳化緣后回到禪堂，有佛的地方不能停留，沒有佛的地方要快速走過。三千里外遇到的人，不能錯誤地對待。 趙州（趙州禪師）老人很像抱著橋柱洗澡，把纜繩放下讓船離開。我這次出門四十多天，有佛的地方，我用錐子刺破卦文；沒有佛的地方，我也曾勘驗過。走過了三州五縣，遇到人也曾錯誤地對待過。只是地方空曠人煙稀少，知音的人很少。 採摘楊花，採摘楊花，忽然想起青山便回去了，塵世要看時再下來。 上堂說法，自性的覺悟是微妙光明的，本覺是光明而又微妙的。截斷修行人的命根，撥開向上的一竅。用牛皮矇住露柱，露柱啾啾地叫。凡人的耳朵聽不到，諸位聖人呵呵地笑。虛空里跳舞，三臺星宿。用瓦罐煎茶，和用金屬茶壺不一樣。 上堂說法，麻三斤，乾屎橛，蠟人冰鵝保護雪，貓有歃血的功勞，老虎有使屍體起立的德行。趙州（趙州禪師）親自見過老南泉（南泉普愿禪師），臨濟（臨濟義玄禪師）還算不上是白白偷竊的賊。 青苗會上堂說法，常啼菩薩賣掉心肝學習般若（智慧）還容易，打破一個微塵出現大經卷就難了。打破一個微塵出現大經卷容易，把大千世界的經卷攝入一個微塵就難了。一捧水可以漲起滔天的巨浪，一筐土可以堆成九仞高的山。 也不容易，也不難，青山長久地陪伴著白雲之間。 前往育王寺上堂說法，拖著犁耙耕田多年，鼻孔朝天不接受穿鼻。業債依然逃脫不了，又吹著鐵笛經過鄞州。 臘八節上堂說法，我觀察大地眾生都具有如來（佛）的智慧德相，只是因為妄想執著而不能證得。釋迦老子這樣說，很像蟭螟蟲在蚊子的眼睫毛上築巢，在十字街頭大聲叫喊道：空曠的土地人煙稀少，相逢的人很少，仔細檢查將來也是些吃酒糟的漢子。 上堂說法，舉例僧人問五祖（五祖弘忍大師），一大藏教是個切腳（比喻不徹底）。
【English Translation】 English version: Can be sought. The eight returns distinguish between what can be seen and what cannot be seen, what can be returned. Entering the heavenly palace in a dream is still not awake, the golden rooster crows on the jade balustrade. After begging for alms, return to the meditation hall. One should not dwell where there is a Buddha, and should quickly pass by where there is no Buddha. One should not treat people encountered three thousand miles away incorrectly. Old Master Zhao Zhou (Zen Master Zhao Zhou) is very much like bathing while hugging a bridge pillar, letting go of the cable and letting the boat leave. I have been out for more than forty days this time. Where there is a Buddha, I pierce the divination text with an awl; where there is no Buddha, I have also examined it. I have traveled through three prefectures and five counties, and have also treated people incorrectly. It's just that the place is vast and sparsely populated, and there are few who understand. Picking Yang flowers, picking Yang flowers, suddenly remembering the green mountains, I return, and come down again when I want to see the world. Ascending the hall to preach, the awakening of self-nature is subtle and bright, and the original awakening is bright and subtle. Cut off the lifeblood of practitioners, and open up the upward aperture. Cover the exposed pillar with cowhide, and the exposed pillar chirps. Ordinary ears cannot hear it, and all the sages laugh heartily. Dancing in the void, the Three Terraces constellations. Brewing tea in a clay pot is different from using a metal teapot. Ascending the hall to preach, three pounds of hemp, a dry dung spatula, wax figures and ice geese protect the snow, cats have the merit of smearing blood, and tigers have the virtue of raising corpses. Zhao Zhou (Zen Master Zhao Zhou) personally saw old Nan Quan (Zen Master Nan Quan Pu Yuan), and Lin Ji (Zen Master Lin Ji Yi Xuan) is not yet a thief who steals for nothing. Ascending the hall to preach at the Qingmiao meeting, it is easy for Bodhisattva Chang Ti to sell his heart and liver to learn Prajna (wisdom), but it is difficult to break a tiny dust and produce a great scripture. It is easy to break a tiny dust and produce a great scripture, but it is difficult to incorporate the scriptures of the great thousand worlds into a tiny dust. A handful of water can rise into a滔天巨浪, and a basket of soil can pile up into a nine-仞 high mountain. It's not easy, it's not difficult, the green mountains accompany the white clouds for a long time. Going to Yuwang Temple to ascend the hall to preach, dragging the plow and rake for many years, the nostrils face the sky and do not accept nose piercing. The karmic debts still cannot be escaped, and I blow the iron flute through Yinzhou again. Ascending the hall to preach on Laba Festival, I observe that all beings on earth have the wisdom and virtue of Tathagata (Buddha), but they cannot attain it because of妄想執著. Shakyamuni Buddha said this, very much like a midge building a nest on the eyelashes of a mosquito, shouting loudly in the crossroads: the vast land is sparsely populated, and few people meet, and upon careful inspection, they will also be some drunkards. Ascending the hall to preach, citing the example of a monk asking the Fifth Patriarch (Grand Master Hongren), the entire Tripitaka is a 切腳 (metaphor for incompleteness).
未審切甚麼字。祖曰缽啰娘。應庵和尚問密庵如何是正法眼。密曰破沙盆。師曰。閩蜀同風。肚裡有蟲。上堂。不著佛求。不著法求。不著僧求。燈籠發笑。露柱點頭。雲門拈出胡餅。投子道個油油。腰纏十萬貫。騎鶴上揚州。上堂。薰風自南來。殿閣生微涼。老妙喜錯認驢鞍轎作阿爺下頷。帶累多少人曏者里卜度。還知諸佛出身處么。黃河三千年一度清。卓拄杖下座。上堂。朝匆匆。暮匆匆。缽盂開口只要噇空。南泉打破鍋子。甘贄禮拜烝籠。擊拂子。萬里八九月。一身西北風。結夏小參。瑯玡點出五病。西院商量兩錯。井蛙不足以語東海。夏蟲不可以語冰霜。若是捎空俊鶻便合乘時。止濼困魚徒勞激浪。是故從上若佛若祖天下老和尚。莫不向刀山劍樹上鑊湯爐炭中成等正覺。拔濟有情。若約山僧看來。也是秤錘蘸酢。喝一喝。解夏上堂。秋初夏末。兄弟家東去西去。如壯士展臂不假他力。師子游行不求伴侶。蓋為人人腳跟下有條通天活路。三世諸佛六代祖師天下老和尚與你把手共行。豈不見雲門大師問洞山近離甚麼。查渡。夏在甚處。湖南。報慈幾時離彼。八月二十五。門曰放你三頓棒。洞山次日上方丈問。昨蒙和尚放三頓棒。不知過在甚麼處。門曰飯袋子。江西湖南便恁么去。山于言下大悟。雲門提出倚天長劍
【現代漢語翻譯】 現代漢語譯本 未審切甚麼字？ 祖曰：『缽啰娘（般若的音譯）。』 應庵和尚問密庵：『如何是正法眼？』 密曰：『破沙盆。』 師曰：『閩蜀同風，肚裡有蟲。』 上堂：不著佛求，不著法求，不著僧求。燈籠發笑，露柱點頭。 雲門拈出胡餅，投子道個油油。腰纏十萬貫，騎鶴上揚州。 上堂：薰風自南來，殿閣生微涼。老妙喜錯認驢鞍轎作阿爺下頷，帶累多少人曏者里卜度。還知諸佛出身處么？黃河三千年一度清。 卓拄杖下座。 上堂：朝匆匆，暮匆匆，缽盂開口只要噇空。南泉打破鍋子，甘贄禮拜烝籠。 擊拂子。萬里八九月，一身西北風。 結夏小參：瑯玡點出五病，西院商量兩錯。井蛙不足以語東海，夏蟲不可以語冰霜。若是捎空俊鶻便合乘時，止濼困魚徒勞激浪。是故從上若佛若祖天下老和尚，莫不向刀山劍樹上鑊湯爐炭中成等正覺，拔濟有情。若約山僧看來，也是秤錘蘸酢。 喝一喝。 解夏上堂：秋初夏末，兄弟家東去西去，如壯士展臂不假他力，師子**不求伴侶。蓋為人人腳跟下有條通天活路，三世諸佛六代祖師天下老和尚與你把手共行。豈不見雲門大師問洞山近離甚麼？查渡。夏在甚處？湖南。報慈幾時離彼？八月二十五。門曰：『放你三頓棒。』洞山次日上方丈問：『昨蒙和尚放三頓棒，不知過在甚麼處？』門曰：『飯袋子，江西湖南便恁么去。』山于言下大悟。雲門提出倚天長劍
【English Translation】 English version What word is being questioned? The Patriarch said: 'Bo-ra-niang (transliteration of Prajna, meaning wisdom).' Venerable Ying-an asked Mi-an: 'What is the eye of the true Dharma?' Mi replied: 'A broken sand pot.' The Master said: 'The customs are the same in Min and Shu, there are worms in the belly.' Entering the hall: Do not seek through the Buddha, do not seek through the Dharma, do not seek through the Sangha. The lantern laughs, the pillar nods. Yunmen held up a sesame cake, Touzi spoke of oiliness. With ten thousand strings of cash around the waist, riding a crane to Yangzhou. Entering the hall: The gentle breeze comes from the south, a slight coolness arises in the halls. Old Miaoxi mistakenly takes the donkey saddle for his father's chin, causing many people to speculate here. Do you know where the Buddhas come from? The Yellow River clears once every three thousand years. Strikes the staff and descends from the seat. Entering the hall: Morning is hurried, evening is hurried, the alms bowl opens its mouth only to devour emptiness. Nanquan breaks the pot, Gan Zhi bows to the steamer. Strikes the whisk. In the vast expanse of the eighth and ninth months, the whole body faces the northwest wind. Concluding the summer retreat with a small gathering: Langye points out the five diseases, the West Courtyard discusses two mistakes. A well frog cannot discuss the Eastern Sea, a summer insect cannot discuss ice and frost. If it is a swift falcon soaring into the sky, it should seize the opportunity; a trapped fish in a stagnant pool only wastes its energy stirring the waves. Therefore, from the past, whether Buddha, Patriarch, or old monks of the world, all attain perfect enlightenment in the mountains of knives and trees, in cauldrons of boiling water and charcoal fires, saving sentient beings. From this mountain monk's perspective, it is like a steelyard weight dipped in vinegar. Give a shout. Entering the hall at the end of the summer retreat: At the beginning of autumn and the end of summer, brothers go east and west, like a strong man stretching his arms without relying on other's strength, a lion's ** does not seek companions. Because everyone has a living path to heaven under their feet, the Buddhas of the three worlds, the six generations of Patriarchs, and the old monks of the world walk hand in hand with you. Have you not seen Yunmen Daishi ask Dongshan what he had recently left? Chadu. Where was the summer retreat? Hunan. When did Bao Ci leave there? August 25th. Yunmen said: 'I'll give you three blows with the stick.' The next day, Dongshan went to the abbot's room and asked: 'Yesterday, I received three blows from the stick from the Venerable, I don't know where I went wrong?' Yunmen said: 'Rice bag, going to Jiangxi and Hunan like that.' Dongshan had a great realization upon hearing these words. Yunmen raised the heaven-supporting long sword.
凜凜神鋒不易。洞山敢將赤身衝他白刃。正與么時如何。金烏啄破琉璃殼。玉兔挨開碧海門。昔汾陽有辨驗學人十條。古林和尚擬十偈。師從古林和之。其辨正邪曰。上門上戶數如麻。來者須教驗正邪。石火光中擒虎兕。電光影里辨龍蛇。恐顢頇曰。煩惱真如休儱侗。無明佛性恐顢頇。巨靈抬手無多子。分破千重太華山。巧辨不真曰。八還辨見元非妄。七處徴心錯認真。惠我豈無三昧力。阿難謾自說天倫。得用全曰。西河師子坐當門。擬議教伊喪膽魂。一陌紙錢並酒肉。閑神野鬼競頭奔。擬將來曰。荊山所得非良玉。赤水求來不是珠。索性一槌俱擊碎。西天鬍子沒髭鬚。辨作家曰。疾雷震地難迴避。赫日當空照大千。劍客相逢無別事。磨礱三尺古龍泉。識機鋒曰。德山棒下全生殺。臨濟喝中分主賓。擬議白雲千萬里。藍田疑殺李將軍。句內明真曰。當陽突出囫圇句。按下雲頭仔細參。無足仙人劈胸踢。無言童子口喃喃。顯宗用曰。宗說俱通體用全。拋來栗棘與金圈。看他吞透不得底。空作楊岐直下孫。贊師機曰。白拈手段少人知。板齒生毛老古錐。臂膊幾曾從外曲。倒拈禿帚畫蛾眉。總頌曰。衲僧須透祖師機。大道堂堂達九衢。十聖三賢明此旨。森羅萬象轉靈樞。奪將石像手中。笏抉取驪龍頷下珠。捉敗汾陽與浮佛。
【現代漢語翻譯】 現代漢語譯本 凜凜神鋒不易（凜冽的神劍不容易得到）。洞山（禪宗祖師）敢於赤身衝向白刃。正在這個時候該如何應對？金烏（太陽的別稱）啄破琉璃殼，玉兔（月亮的別稱）推開碧海門。 昔日汾陽（汾陽善昭禪師）有辨別學人的十條標準，古林和尚（古林清茂禪師）想作十首偈頌。洞山（洞山良價禪師）跟隨古林和尚並和了他的偈頌。其中辨別正邪的偈頌說：『上門上戶的人多如麻，來的人必須教他驗證正邪。在石火光中擒拿虎兕（比喻兇猛的人或事物），在電光影里辨別龍蛇（比喻非常之人）。』 恐怕含糊不清的偈頌說：『煩惱真如不要含糊，無明佛性恐怕含糊。巨靈（神話中的大力神）抬手也沒有多少子，劈開千重太華山。』 巧妙辨別不真實的偈頌說：『八還辨見原本不是虛妄，七處征心錯誤地認真。惠我難道沒有三昧（佛教的禪定）之力？阿難（佛陀的十大弟子之一）白白地說天倫。』 得到全部作用的偈頌說：『西河（地名）的獅子坐在當門，想要議論就教他喪膽魂。一陌紙錢和酒肉，閑神野鬼爭著奔。』 想要將來的偈頌說：『荊山（山名）所得不是良玉，赤水（水名）求來不是珠。索性一槌都擊碎，西天鬍子（指達摩祖師）沒有鬍鬚。』 辨別作家的偈頌說：『疾雷震地難以迴避，赫日當空照耀大千世界。劍客相逢沒有別的事，磨礪三尺古龍泉（寶劍名）。』 認識機鋒的偈頌說：『德山（德山宣鑒禪師）棒下完全是生殺予奪，臨濟（臨濟義玄禪師）喝中分清主賓。想要議論就如同白雲千萬里，藍田（地名）讓人懷疑是李將軍。』 句內明真的偈頌說：『當陽（地名）突出囫圇句，按下雲頭仔細參。無足仙人劈胸踢，無言童子口喃喃。』 顯宗用的偈頌說：『宗說都通體用全，拋來栗棘和金圈。看他吞透不得底，白白地作楊岐（楊岐方會禪師）直下的子孫。』 讚揚老師機鋒的偈頌說：『白手拿捏的手段少人知道，板齒生毛的老古錐（指老練的禪師）。胳膊幾時從外面彎曲過？倒拿著禿帚畫蛾眉。』 總的讚頌說：『衲僧（僧人的別稱）必須透徹祖師的機鋒，大道堂堂正正到達九衢（四通八達的大道）。十聖三賢明白這個宗旨，森羅萬象轉動靈樞。奪取石像手中的笏（古代大臣上朝時拿的手板），抉取驪龍（神話中的黑龍）頷下的珠。捉敗汾陽（汾陽善昭禪師）和浮佛（虛有其名的僧人）。』
【English Translation】 English version The awe-inspiring divine sword is not easily obtained. Dongshan (Zen master) dares to rush towards the white blade with his bare body. What to do at this very moment? The golden crow (another name for the sun) pecks open the glass shell, and the jade rabbit (another name for the moon) pushes open the gate of the blue sea. In the past, Fenyang (Zen Master Fenyang Shanzhao) had ten criteria for distinguishing students, and the old monk Gulin (Zen Master Gulin Qingmao) wanted to compose ten verses. Dongshan (Zen Master Dongshan Liangjie) followed the old monk Gulin and echoed his verses. Among them, the verse distinguishing between right and wrong says: 'People coming to the door are as numerous as hemp, those who come must be taught to verify right and wrong. Capture tigers and rhinoceroses (a metaphor for fierce people or things) in the light of flint, and distinguish dragons and snakes (a metaphor for extraordinary people) in the shadow of lightning.' The verse fearing ambiguity says: 'Do not be ambiguous about the true nature of affliction, and fear ambiguity about the Buddha-nature of ignorance. The giant spirit (a mighty god in mythology) has few seeds even when he raises his hand, splitting the thousand-layered Mount Taihua.' The verse cleverly distinguishing the untrue says: 'The eight returns distinguish seeing that is originally not false, and wrongly take the seven places of mind as true. How can I not have the power of samadhi (Buddhist meditation)? Ananda (one of the Buddha's ten major disciples) speaks of human relations in vain.' The verse obtaining complete function says: 'The lion of Xihe (place name) sits at the door, and if you want to discuss, teach him to lose his soul. A string of paper money and wine and meat, idle gods and wild ghosts rush to compete.' The verse wanting the future says: 'What is obtained from Mount Jing (mountain name) is not fine jade, and what is sought from the Red River (river name) is not a pearl. Simply smash them all with one hammer, the Western barbarian (referring to Bodhidharma) has no beard.' The verse distinguishing writers says: 'The rapid thunder shakes the earth and is difficult to avoid, and the blazing sun shines in the great thousand worlds. Swordsmen meet and there is nothing else to do, sharpen the three-foot ancient Longquan (sword name).' The verse recognizing the opportune moment says: 'Under the stick of Deshan (Zen Master Deshan Xuanjian) is complete life and death, and in the shout of Linji (Zen Master Linji Yixuan) is the distinction between host and guest. Wanting to discuss is like a thousand miles of white clouds, Lantian (place name) makes people suspect it is General Li.' The verse clarifying the truth within the sentence says: 'Dangyang (place name) protrudes a complete sentence, press down the cloud and carefully participate. The footless immortal kicks the chest, and the speechless child murmurs.' The verse revealing the use of the doctrine says: 'The doctrine is all-encompassing and the body and use are complete, throwing chestnut thorns and golden circles. See if he can swallow it completely, in vain he becomes a direct descendant of Yangqi (Zen Master Yangqi Fanghui).' The verse praising the teacher's wit says: 'Few people know the means of bare-handed manipulation, the old ancient awl (referring to an experienced Zen master) with hair growing on its teeth. When has the arm ever bent from the outside? Holding the bald broom upside down to paint eyebrows.' The general praise says: 'Monks must thoroughly understand the master's wit, the great road is upright and reaches the nine streets (thoroughfares). The ten sages and three worthies understand this purpose, and all phenomena rotate the spiritual pivot. Seize the scepter in the hand of the stone statue, and extract the pearl from the jaw of the black dragon (mythical black dragon). Defeat Fenyang (Zen Master Fenyang Shanzhao) and the floating Buddha (a monk in name only).'
禹門三級化龍魚。至正間奉旨金山建水陸大會。命師升座說法。特降御香彩段。晚年庵居榜曰松月。自號松月翁。
杭州徑山南楚悅禪師
隆興人。上堂。聞聲悟道。見色明心。驀拈拄杖。者個是色。卓一下。者個是聲。諸人總見總聞。且道那個是明底心。那個是悟底道。喝一喝。貪他一粒米。失卻半年糧。敕謚佛慈法喜禪師。
雙林訚禪師法嗣
杭州徑山月江宗凈禪師
蘭溪倪氏子。誦楞嚴至如標月指。豁然有省。參雙林正庵。庵問黃檗打臨濟你作么生會。師曰按牛頭吃草。后出世徑山。臨示寂書偈曰。祖師門下客。開口論無生。老我百不會。日午打三更。泊然而逝。
西白金禪師法嗣
金陵保寧敏機覺慧禪師
吳興人。得法西白金公。出世嘉禾之祥符。復分座于天界。尋主保寧。宋文憲公濂嘗為師作沖默齋記。
時庵敷禪師法嗣
杭州凈慈佛鑒簡庵希古師頤禪師
嘉禾李氏子。年十七依萬壽天宇凈公受業。后宇住臨江西華。師侍行。室中因緣不契。憤然走靈隱謁時庵。庵問那裡來。師曰江西。庵曰曾見馬大師頂相否。師曰千年桃核里覓甚舊時仁。庵頷之。命居擇木寮。后因狗子無佛性話有疑。請益庵。庵曰待冷泉逆流即向汝道。忽一日有省
【現代漢語翻譯】 現代漢語譯本： 禹門三級化龍魚：比喻經過艱難的修行，最終獲得成就。 至正（1341-1368年）年間，奉旨于金山寺建造水陸法會。皇帝命令這位禪師升座說法，並特賜御香和彩段。晚年禪師隱居於名為松月的庵堂，自號松月翁。
杭州徑山南楚悅禪師
隆興（1163-1164年）年間人。禪師上堂說法：『聞聲悟道，見色明心。』隨即拿起拄杖，說：『這個是色。』敲擊一下，說：『這個是聲。』各位都見到了，也都聽到了。那麼，哪個是明澈的心？哪個是領悟的道？』喝一聲。『貪圖一粒米，失去半年糧。』朝廷賜謚號為佛慈法喜禪師。
雙林訚禪師法嗣
杭州徑山月江宗凈禪師
蘭溪倪氏之子。誦讀《楞嚴經》至『如標月指』時，豁然開悟。參訪雙林正庵禪師。正庵禪師問：『黃檗禪師棒打臨濟禪師，你作何理解？』禪師回答說：『按著牛頭讓它吃草。』後來禪師住持徑山寺。臨終前寫下偈語：『祖師門下客，開口論無生。老我百不會，日午打三更。』說完安然去世。
西白金禪師法嗣
金陵保寧敏機覺慧禪師
吳興人。得法于西白金禪師。出世于嘉禾的祥符寺，又在天界寺分座說法，之後主持保寧寺。宋文憲公濂（宋濂）曾經為禪師寫過《沖默齋記》。
時庵敷禪師法嗣
杭州凈慈佛鑒簡庵希古師頤禪師
嘉禾李氏之子。十七歲時依止萬壽天宇凈公出家。後來天宇禪師住持臨江西華寺，禪師隨侍在側。因為在禪房中的機緣不契合，憤然前往靈隱寺拜見時庵禪師。時庵禪師問：『從哪裡來？』禪師回答說：『江西。』時庵禪師說：『曾見過馬大師（馬祖道一）的頂相嗎？』禪師回答說：『千年桃核里覓甚舊時仁。』時庵禪師點頭認可。命禪師住在擇木寮。後來因為『狗子無佛性』這句話產生疑惑，向時庵禪師請教。時庵禪師說：『待冷泉逆流，我就告訴你。』忽然有一天，禪師有所領悟。
【English Translation】 English version: 'Yumen's three-tiered transformation into a dragon fish': A metaphor for achieving success after arduous practice. During the Zhizheng era (1341-1368), an imperial decree ordered the construction of a Water and Land Dharma Assembly at Jinshan Temple. The emperor commanded the master to ascend the seat and expound the Dharma, and specially bestowed imperial incense and colored silk. In his later years, the Chan master lived in seclusion in a hermitage named Songyue (Pine Moon), and called himself Songyue Weng (Old Man Pine Moon).
Chan Master Nanchu Yue of Jingshan Temple, Hangzhou
A native of the Longxing era (1163-1164). The Chan master ascended the hall and said: 'Hearing sound, one awakens to the Tao; seeing form, one understands the mind.' He then picked up his staff and said: 'This is form.' He struck it once and said: 'This is sound.' All of you have seen and heard. Then, which is the clear mind? Which is the realized Tao?' He shouted. 'Greedy for a grain of rice, one loses half a year's harvest.' He was posthumously granted the title 'Chan Master Foci Faxi' (Buddha's Compassion, Dharma Joy) by imperial decree.
Dharma Successor of Chan Master Yin of Shuanglin
Chan Master Yuejiang Zongjing of Jingshan Temple, Hangzhou
The son of the Ni family of Lanxi. While reciting the Surangama Sutra to 'like pointing at the moon with a finger,' he suddenly had an awakening. He visited Chan Master Zheng'an of Shuanglin. Chan Master Zheng'an asked: 'How do you understand Huangbo hitting Linji?' The Chan master replied: 'Forcing the ox's head to eat grass.' Later, the Chan master resided at Jingshan Temple. Before passing away, he wrote a verse: 'A guest under the ancestral master's gate, opens his mouth to discuss non-birth. This old self knows nothing, at noon striking the third watch.' He passed away peacefully.
Dharma Successor of Chan Master Xibai Jin
Chan Master Minji Juehui of Baoning Temple, Jinling
A native of Wuxing. He obtained the Dharma from Chan Master Xibai Jin. He emerged into the world at Xiangfu Temple in Jiahe, and later shared the seat at Tianjie Temple, before residing at Baoning Temple. Song Lian, Duke Wenxian of Song (Song Lian), once wrote 'A Record of the Chongmo Studio' for the Chan master.
Dharma Successor of Chan Master Shi'an Fu
Chan Master Fojian Jian'an Xigu Shiyi of Jingci Temple, Hangzhou
The son of the Li family of Jiahe. At the age of seventeen, he became a novice under Jinggong of Wanshou Tianyu Temple. Later, Chan Master Tianyu resided at Xihua Temple in Linjiang, and the Chan master attended him. Because the circumstances in the meditation room were not in accord, he angrily went to Lingyin Temple to visit Chan Master Shi'an. Chan Master Shi'an asked: 'Where do you come from?' The Chan master replied: 'Jiangxi.' Chan Master Shi'an said: 'Have you seen the crown of Great Master Ma (Mazu Daoyi)?' The Chan master replied: 'Searching for old kindness in a thousand-year-old peach pit.' Chan Master Shi'an nodded in approval. He ordered the Chan master to reside in the Ze Mu Lodge. Later, he had doubts about the saying 'A dog has no Buddha-nature' and asked Chan Master Shi'an for guidance. Chan Master Shi'an said: 'When Cold Spring flows backward, I will tell you.' Suddenly, one day, the Chan master had an awakening.
。詣方丈曰冷泉逆流也。庵曰見什麼來。師曰千峰勢倒岳邊止。萬派聲歸海上消。庵喝曰。脫空謾語漢。三十年後落節去在。師拂袖便出。后住杭之崇福。徙萬壽。永樂中徴修大典。師應詔。事竣敕主凈慈。宣德壬子忽語眾曰。吾行矣。命浴更衣。書偈曰。須彌一拳。大海一口。海竭山崩。烏飛兔走。危坐而寂。
天界曇禪師法嗣
金陵靈谷定巖凈戒禪師
吳興人。參覺原於天界。原舉桶箍爆因緣問之。師擬議。原厲聲曰早遲八刻了也。師言下大悟。洪武初詔住靈谷。示眾。舉長慶道總似今日老胡有望。保福道總似今日老胡絕望。師頌曰。平展機籌不用夸。抑揚元屬當行家。曹溪波浪如相似。那得兒孫若稻麻。有續刻聯珠頌古行於叢林。(少師姚廣孝題師像贊曰。以此見定巖。指槐為柳。不以此見定巖。認辰作鬥。若然則何以見定巖也。廓太虛而為量。湛秋水以為神。其于說也無說而說。其于聞也無聞而聞。行猶霜潔。貌若春溫。榮領非常之巨剎。欽承莫大之鴻恩。名無遠而弗屆。德不孤而有鄰。吁。是誠可謂先龍翔欣大中之嫡孫也耶)。
天界泐禪師法嗣
明州天童佛朗湛然自性禪師
雲陽韓氏子。出家于溧陽泓溪慧照庵。禮慧海智公為師。一日海問父母未生前那個是你本來
【現代漢語翻譯】 現代漢語譯本： 他去拜訪方丈，說：『冷泉的水倒流了。』方丈庵問道：『你看到了什麼？』禪師說：『千座山峰的走勢好像要傾倒在山嶽旁邊停止，萬條河流的聲音都歸向大海而消失。』庵呵斥道：『這是脫離實際的虛妄之語！三十年後，你的節操會落在哪裡呢？』禪師拂袖便離開了。後來他住在杭州的崇福寺，又遷到萬壽寺。永樂年間（1403-1424），朝廷徵召他去修訂大典，禪師應詔前往。事情完成後，皇帝敕令他主持凈慈寺。宣德壬子年（1432），他忽然對眾人說：『我要走了。』於是命人沐浴更衣，寫下偈語說：『須彌山如同一拳，大海如同一口。海枯山崩，烏飛兔走。』然後危坐而圓寂。
天界曇禪師的法嗣
金陵靈谷定巖凈戒禪師
他是吳興人。他向天界的覺原禪師參學。覺原禪師舉起『桶箍爆』的因緣來問他。禪師想要思量作答，覺原禪師厲聲喝道：『已經遲了八刻了！』禪師當下大悟。洪武初年，朝廷下詔讓他住持靈谷寺。他向大眾開示說：『長慶禪師說，總像今天這樣，老胡還有希望。保福禪師說，總像今天這樣，老胡就絕望了。』禪師作頌說：『平鋪直敘地施展機謀，不必誇耀，抑揚頓挫本來就是內行人的事。曹溪的波浪如果都相似，哪裡能有子孫像稻麻一樣多呢？』他有續刻聯珠頌古的修行在叢林中流傳。（少師姚廣孝題寫禪師的畫像贊說：『用這個來看定巖，是指著槐樹說是柳樹；不用這個來看定巖，是把辰時認作斗宿。如果這樣，那麼用什麼來看定巖呢？他的度量寬廣得像太虛一樣，他的精神清澈得像秋水一樣。他的說法是無說而說，他的聽聞是無聞而聞。他的行為像霜一樣潔白，他的容貌像春天一樣溫暖。他光榮地領導著非常巨大的寺廟，恭敬地承受著莫大的恩惠。他的名聲傳遍遠方，他的德行不孤單而有鄰居。』唉！這真可以說是先龍翔欣大中禪師的嫡孫啊！）
天界泐禪師的法嗣
明州天童佛朗湛然自性禪師
他是雲陽韓家的兒子，在溧陽泓溪慧照庵出家。他拜慧海智公為師。一天，慧海問他：『父母未生你之前，哪個是你的本來面目？』
【English Translation】 English version: He went to visit the abbot and said, 'The Cold Spring flows backward.' The abbot An asked, 'What did you see?' The Chan master said, 'A thousand peaks seem to collapse and stop beside the mountains, and the sounds of ten thousand streams return to the sea and disappear.' An scolded, 'These are empty and deceptive words! Where will your integrity fall thirty years from now?' The Chan master flicked his sleeves and left. Later, he lived in Chongfu Temple in Hangzhou and then moved to Wanshou Temple. During the Yongle period (1403-1424), he was summoned by the court to revise the Great Canon. The Chan master responded to the summons. After the work was completed, the emperor ordered him to preside over Jingci Temple. In the Renzi year of the Xuande period (1432), he suddenly said to the assembly, 'I am leaving.' He then ordered a bath and change of clothes, and wrote a verse saying, 'Mount Sumeru is like a fist, the great sea is like a mouthful. The sea dries up and the mountains collapse, the crow flies and the rabbit runs.' Then he sat upright and passed away.
Dharma heir of Chan Master Tan of Tianjie Temple
Chan Master Jingjie Dingyan of Linggu Temple in Jinling
He was a native of Wuxing. He studied with Chan Master Jueyuan of Tianjie Temple. Jueyuan raised the 'bursting of the bucket hoop' cause and condition to ask him about it. The Chan master hesitated to answer. Jueyuan shouted sternly, 'It's already eight quarters late!' The Chan master had a great enlightenment at that moment. In the early Hongwu period, the court issued an edict for him to reside at Linggu Temple. He instructed the assembly, saying, 'Chan Master Changqing said, if it's always like today, the old barbarian still has hope. Chan Master Baofu said, if it's always like today, the old barbarian is hopeless.' The Chan master composed a verse saying, 'Spreading out the schemes straightforwardly, there's no need to boast, the ups and downs originally belong to the experts. If the waves of Caoxi are all similar, how can there be descendants as numerous as rice and hemp?' His practice of continuing to carve and string together verses praising the ancients circulated in the monastic community. (Junior Preceptor Yao Guangxiao wrote a eulogy for the Chan master's portrait, saying, 'Using this to see Dingyan, it is pointing at a pagoda tree and calling it a willow; not using this to see Dingyan, it is recognizing the hour of Chen as the Dipper constellation. If so, then how to see Dingyan? His measure is as vast as the great void, his spirit is as clear as autumn water. His speaking is speaking without speaking, his hearing is hearing without hearing. His conduct is as pure as frost, his appearance is as warm as spring. He gloriously leads an extraordinarily large monastery, and respectfully receives immense grace. His name reaches far and wide, and his virtue is not lonely but has neighbors.' Alas! It can truly be said that he is the direct descendant of the former Chan Master Xin Dazhong of Longxiang!)
Dharma heir of Chan Master Le of Tianjie Temple
Chan Master Zixing Zhanran Folang of Tiantong Temple in Mingzhou
He was a son of the Han family in Yunyang, and he became a monk at Huizhao Hermitage in Hongxi, Liyang. He took Huikai Zhigong as his teacher. One day, Huikai asked him, 'Before your parents gave birth to you, what was your original face?'
面目。自此懷疑蘊襟七年。時與旌川草菴一幻生福友善切磨激發。二公之力居多。庵一日舉有句無句如藤倚樹話問師。師擬議。庵擘脊便打。師憤然徹夜不睡。天明忽聞敲火箸作聲。豁然洞徹。乃謂庵曰夜來公案今日要與汝決斷。庵握拄杖問句歸何處。語未絕師劈手奪卻拗作兩橛攛向窗外曰。別處燒。徑入堂去。臥幻聞特來問曰。且喜性兄大事了畢也。師喝曰賊不打貧兒家。一日問庵祖意教意是同是別。庵曰秋樹飄黃葉寒天掘地爐。師曰我且不問他。后謁天界全室。室中舉似曰某昔年曾問一師友祖意教意是同是別。他道秋樹飄黃葉寒天掘地爐。今日請和尚決斷。室曰病翁年來腕無力。拄杖床頭且靠壁。師曰。有人不肯。和尚與么道。室拈拄杖打曰待他露柱眼自開。鐵蒺藜槌當面擲。師便禮拜。后出世里之普光。洪武十五年遷常州永慶。公選住撫州疏山。覆被旨住持天童。僧問牛過窗欞頭角四蹄都過了因甚尾巴過不得。師曰碗脫丘。曰恁么則昔時大慧今朝佛朗也。師曰莫認六龍城作舅家。曰。的旨師分付。回程事若何。師曰急須吐卻。上堂。一即三。三即一。是聖是凡分不出。木人著錦衣。石女風流急。慣操沒絃琴。能吹無孔笛。深深海底行。高高峰頂立。露柱來稽首。虛空齊應拍。萬象側耳聽。大家笑一擲。且道笑個
什麼。笑飯籮里餓死人。不肯自家開口吃。饒你到三十三天。本來饑苦爭消得。卓拄杖曰。吽吽。便下座。上堂。今朝十月旦。衲子修冬辦。撥開爐焰火。更莫問柴炭。渴飲銅汁羹。饑餐鐵釘飯。大眾還知囊無系蟻之絲。廚乏聚蠅之糝么。到與么地不可躲懶。卓拄杖下座。謝頭首上堂。布毛才吹。化現無邊華藏世界。金槌在握。縱擒一切諸佛如來。撲碎茶甌遍地金聲玉振。挈漏燈盞觸處耀古騰今。兔角杖挑大千日月。龜毛拂轉塵劫法輪。還見佛國山𨁝跳撞破汝諸人鼻孔[翟*支]瞎汝諸人眼睛么。喝一喝。春風夏雨應時來。李白桃紅次第開。上堂。去年今日居楞伽山。彼四眾喜此處少一人。今年此日居佛國山。此四眾喜彼處少一人。擊拂子。一身為無量身。無量身為一身。行則普天普地行。坐則一切坐。說甚麼東西南北他方此界。檢點將來猶在化城。且道寶所一句作么生。便下座。上堂。貪瞋癡戒定慧。戒定慧貪瞋癡。無明解脫知見。解脫知見無明。一切眾生諸佛。諸佛一切眾生。月落山無影。風來樹有聲。大千無對待。露柱鬧縱橫。喝一喝。下座。上堂。今朝十月初一。衲子備炭開爐。汝善知時識節。吾不者也之乎。生佛已前茅草令。清風自在滿皇都。一日有一峰寧和尚會下數僧到。師問汝等是一峰和尚弟子否。僧
【現代漢語翻譯】 現代漢語譯本 什麼。笑飯籮里餓死人。不肯自家開口吃。饒你到三十三天（佛教用語，指欲界六慾天中的第二天）。本來饑苦爭消得。卓拄杖曰。吽吽。便下座。上堂。今朝十月旦。衲子修冬辦。撥開爐焰火。更莫問柴炭。渴飲銅汁羹。饑餐鐵釘飯。大眾還知囊無系蟻之絲。廚乏聚蠅之糝么。到與么地不可躲懶。卓拄杖下座。謝頭首上堂。布毛才吹。化現無邊華藏世界（佛教宇宙觀中的一個世界）。金槌在握。縱擒一切諸佛如來（佛教修行者）。撲碎茶甌遍地金聲玉振。挈漏燈盞觸處耀古騰今。兔角杖挑大千日月。龜毛拂轉塵劫法輪（佛教術語，指佛法的傳播）。還見佛國山𨁝跳撞破汝諸人鼻孔[翟*支]瞎汝諸人眼睛么。喝一喝。春風夏雨應時來。李白桃紅次第開。上堂。去年今日居楞伽山（佛教經典《楞伽經》的所在地）。彼四眾喜此處少一人。今年此日居佛國山。此四眾喜彼處少一人。擊拂子。一身為無量身。無量身為一身。行則普天普地行。坐則一切坐。說甚麼東西南北他方此界。檢點將來猶在化城（佛教用語，比喻虛幻不實的地方）。且道寶所一句作么生。便下座。上堂。貪瞋癡戒定慧（佛教中的五種基本修行方法）。戒定慧貪瞋癡。無明解脫知見。解脫知見無明。一切眾生諸佛（佛教修行者）。諸佛一切眾生。月落山無影。風來樹有聲。大千無對待。露柱鬧縱橫。喝一喝。下座。上堂。今朝十月初一。衲子備炭開爐。汝善知時識節。吾不者也之乎。生佛已前茅草令。清風自在滿皇都。一日有一峰寧和尚會下數僧到。師問汝等是一峰和尚弟子否。僧 English version What? Laughing at people starving to death in a rice basket. Unwilling to open your own mouth to eat. Even if you reach the thirty-third heaven (a Buddhist term, referring to the second heaven in the six desire heavens of the desire realm), how can you eliminate the original hunger and suffering? He struck his staff and said, 'Hum, hum,' then stepped down from the seat and ascended the hall. Today is the first day of the tenth month. Monks are preparing for winter. Stir up the flames in the stove, and don't ask about firewood and charcoal. Thirstily drink copper juice soup, hungrily eat iron nail rice. Does the assembly know that there is no silk thread in the bag to tie an ant, and the kitchen lacks rice grains to gather flies? You can't be lazy in such a situation. He struck his staff and stepped down from the seat. Thanking the head monk for ascending the hall, with a mere blow of cloth hair, the boundless Avatamsaka World (a world in Buddhist cosmology) is manifested. Holding the golden mallet in hand, he captures and releases all Buddhas and Tathagatas (Buddhist practitioners). Shattering the tea bowl, golden sounds and jade vibrations fill the ground. Lifting the leaking lamp, ancient and modern times shine everywhere. The rabbit horn staff carries the great thousand suns and moons, and the turtle hair whisk turns the kalpa Dharma wheel (a Buddhist term, referring to the propagation of the Dharma). Do you see the Buddha land mountain jumping and breaking your noses, blinding your eyes? He shouted once. Spring breeze and summer rain come in due season, and white plums and red peaches bloom in order. Ascending the hall, last year today I resided on Mount Lanka (the location of the Buddhist scripture 'Lankavatara Sutra'). The four assemblies there were happy that one person was missing here. This year today I reside on Buddha Land Mountain. The four assemblies here are happy that one person is missing there. He struck the whisk. One body is countless bodies, and countless bodies are one body. Walking, one walks all over the sky and earth; sitting, one sits in everything. What are you talking about east, west, north, south, other realms, this realm? Examining it, it is still in the illusory city (a Buddhist term, a metaphor for an unreal place). Tell me, what is the meaning of the 'treasure place' phrase? Then he stepped down from the seat. Ascending the hall, greed, anger, ignorance, precepts, concentration, wisdom (the five basic practices in Buddhism); precepts, concentration, wisdom, greed, anger, ignorance; ignorance, liberation, knowledge and vision; liberation, knowledge and vision, ignorance; all sentient beings, Buddhas (Buddhist practitioners); Buddhas, all sentient beings. The moon sets and the mountain has no shadow, the wind comes and the trees have sound. The great thousand has no opposition, the dew pillar is noisy and chaotic. He shouted once and stepped down from the seat. Ascending the hall, today is the first day of the tenth month. Monks are preparing charcoal to light the stove. You are good at knowing the times and recognizing the seasons, but I am not. Before the birth of Buddhas, there was a thatched grass decree, and the clear breeze freely fills the imperial capital. One day, several monks from the assembly of Monk Yifeng Ning arrived. The master asked, 'Are you disciples of Monk Yifeng?' The monks
【English Translation】 English version What? Laughing at people starving to death in a rice basket. Unwilling to open your own mouth to eat. Even if you reach the thirty-third heaven (a Buddhist term, referring to the second heaven in the six desire heavens of the desire realm), how can you eliminate the original hunger and suffering? He struck his staff and said, 'Hum, hum,' then stepped down from the seat and ascended the hall. Today is the first day of the tenth month. Monks are preparing for winter. Stir up the flames in the stove, and don't ask about firewood and charcoal. Thirstily drink copper juice soup, hungrily eat iron nail rice. Does the assembly know that there is no silk thread in the bag to tie an ant, and the kitchen lacks rice grains to gather flies? You can't be lazy in such a situation. He struck his staff and stepped down from the seat. Thanking the head monk for ascending the hall, with a mere blow of cloth hair, the boundless Avatamsaka World (a world in Buddhist cosmology) is manifested. Holding the golden mallet in hand, he captures and releases all Buddhas and Tathagatas (Buddhist practitioners). Shattering the tea bowl, golden sounds and jade vibrations fill the ground. Lifting the leaking lamp, ancient and modern times shine everywhere. The rabbit horn staff carries the great thousand suns and moons, and the turtle hair whisk turns the kalpa Dharma wheel (a Buddhist term, referring to the propagation of the Dharma). Do you see the Buddha land mountain jumping and breaking your noses, blinding your eyes? He shouted once. Spring breeze and summer rain come in due season, and white plums and red peaches bloom in order. Ascending the hall, last year today I resided on Mount Lanka (the location of the Buddhist scripture 'Lankavatara Sutra'). The four assemblies there were happy that one person was missing here. This year today I reside on Buddha Land Mountain. The four assemblies here are happy that one person is missing there. He struck the whisk. One body is countless bodies, and countless bodies are one body. Walking, one walks all over the sky and earth; sitting, one sits in everything. What are you talking about east, west, north, south, other realms, this realm? Examining it, it is still in the illusory city (a Buddhist term, a metaphor for an unreal place). Tell me, what is the meaning of the 'treasure place' phrase? Then he stepped down from the seat. Ascending the hall, greed, anger, ignorance, precepts, concentration, wisdom (the five basic practices in Buddhism); precepts, concentration, wisdom, greed, anger, ignorance; ignorance, liberation, knowledge and vision; liberation, knowledge and vision, ignorance; all sentient beings, Buddhas (Buddhist practitioners); Buddhas, all sentient beings. The moon sets and the mountain has no shadow, the wind comes and the trees have sound. The great thousand has no opposition, the dew pillar is noisy and chaotic. He shouted once and stepped down from the seat. Ascending the hall, today is the first day of the tenth month. Monks are preparing charcoal to light the stove. You are good at knowing the times and recognizing the seasons, but I am not. Before the birth of Buddhas, there was a thatched grass decree, and the clear breeze freely fills the imperial capital. One day, several monks from the assembly of Monk Yifeng Ning arrived. The master asked, 'Are you disciples of Monk Yifeng?' The monks
曰是。師曰借問汝家事得么。曰得。師曰錯。復問。峽富山前三草二木晝夜作師子吼。是一峰語否。曰是。師復曰錯。僧無語。師曰汝等何得五戒也不持。𣆶年退歸普光。
凈慈德禪師法嗣
杭州靈隱無文字褧禪師
四明定海人。姓謝氏。年十四出家于郡之五臺寺剃染受具。嚴習毗尼。聞孤峰旺化保寧往叩。一日峰問曰。聞汝和梁山十牛頌。試舉看。師擬對。峰遽掩其口曰牛在甚麼處。師曰已犯和尚苗稼了也。峰曰未在更道。師掩耳而出。峰異之命為侍者。時仲芳倫公退居寺右新庵。師往來抉擇。至正二十六年開法姑蘇覺嚴。一瓣為孤峰嗣。洪武中宜興靜樂院請師易講為禪。未幾詔徙蔣山禪寺于孝陵之東。賜額靈谷。敕物外仲羲禪師。住持命師居第一座。為眾表率。洪武二十八年補靈隱。居五載。一日示微疾。蒙室范堂洪候問。值師氣喘。洪曰。趙州道諸人被十二時辰使。老僧使得十二時辰。和尚作么生。師竦身曰喚甚麼作十二時辰。洪曰爭柰氣急乎。師震聲一喝。問左右今朝是幾。曰二月二十七日。乃索筆書偈曰。吾年七十有五。涅槃生死不墮。虛空背上翻身。靠倒飛來小朵。擲筆泊然而化。阇維頂骨不壞舍利無算。門人宗衍等斂諸不壞塔于雙桂庵。分爪發瘞于靜樂。
止嚴成禪師法嗣
【現代漢語翻譯】 現代漢語譯本： 僧人回答：『是。』 禪師說：『我問你家裡的事可以嗎？』 僧人回答：『可以。』 禪師說：『錯了。』 禪師又問：『峽富山前，三草二木，晝夜作獅子吼，說的是一峰（孤峰旺禪師）的禪風嗎？』 僧人回答：『是。』 禪師又說：『錯了。』 僧人無話可說。 禪師說：『你們這些人，為什麼連五戒也不持守？』 僧人慚愧，于至正（1341-1368）年間退回普光寺。
凈慈德禪師法嗣
杭州靈隱無文字褧（juàn）禪師
是四明定海人，姓謝。十四歲時在郡里的五臺寺出家，剃度受具足戒，嚴格學習毗尼（戒律）。聽說孤峰旺禪師在保寧寺弘法，前去拜訪。一天，孤峰旺禪師問：『聽說你和了梁山十牛頌，試著舉出來看看。』 禪師剛要回答，孤峰旺禪師立刻摀住他的嘴說：『牛在哪裡？』 禪師說：『已經冒犯和尚的苗稼了。』 孤峰旺禪師說：『還不到，再說。』 禪師捂著耳朵跑了出去。孤峰旺禪師覺得他與衆不同，命他做侍者。當時仲芳倫公退居在寺廟右邊的新庵，禪師前去請教抉擇。至正二十六年（1366年），在姑蘇覺嚴寺開法，成為孤峰旺禪師的法嗣。洪武（1368-1398）年間，宜興靜樂院請禪師將講經改為禪宗。不久，朝廷下詔將蔣山禪寺遷到孝陵的東邊，賜額『靈谷』，敕封物外仲羲禪師住持，命禪師擔任第一座，作為眾人的表率。洪武二十八年（1395年）補靈隱寺。住了五年。一天，禪師略微示現疾病，蒙室范堂洪前去問候。當時禪師氣喘吁吁。洪說：『趙州禪師說，諸人被十二時辰所役使，老僧卻能役使十二時辰。和尚您怎麼看？』 禪師挺起身說：『你把什麼叫做十二時辰？』 洪說：『奈何氣喘得厲害啊。』 禪師大喝一聲，問左右今天是什麼日子？ 左右回答說：『是二月二十七日。』 於是禪師拿起筆寫下偈語：『我年七十五，涅槃生死不墮。虛空背上翻身，靠倒飛來小朵。』 寫完擲筆，安然而逝。荼毗（火化）后，頂骨不壞，舍利無數。門人宗衍等將不壞的頂骨建塔于雙桂庵，將爪發分別埋葬于靜樂院。
止嚴成禪師法嗣
【English Translation】 English version: The monk replied, 'Yes.' The Zen master said, 'May I ask about your family affairs?' The monk replied, 'Yes.' The Zen master said, 'Wrong.' The Zen master then asked, 'Before Mount Xiafu, three grasses and two trees roar like a lion day and night. Does this describe the Zen style of Yifeng (Zen Master Gufeng Wang)?' The monk replied, 'Yes.' The Zen master said again, 'Wrong.' The monk was speechless. The Zen master said, 'Why don't you people even uphold the five precepts?' The monk was ashamed and returned to Puguang Temple during the Zhizheng period (1341-1368).
Lineage of Zen Master Jingci De
Zen Master Wuwentian Juan of Lingyin Temple in Hangzhou
He was from Dinghai in Siming, with the surname Xie. At the age of fourteen, he became a monk at Wutai Temple in the prefecture, was tonsured, received the complete precepts, and rigorously studied the Vinaya (discipline). Hearing that Zen Master Gufeng Wang was propagating the Dharma at Baoning Temple, he went to visit. One day, Gufeng Wang asked, 'I heard you harmonized with the Liangshan Ten Ox Herding Songs. Try to recite them.' As the Zen master was about to answer, Gufeng Wang immediately covered his mouth and said, 'Where is the ox?' The Zen master said, 'I have already offended the abbot's seedlings.' Gufeng Wang said, 'Not yet, say more.' The Zen master covered his ears and ran out. Gufeng Wang considered him extraordinary and ordered him to be an attendant. At that time, Zhongfang Lun Gong had retired to a new hermitage to the right of the temple, and the Zen master went to him for instruction and guidance. In the twenty-sixth year of Zhizheng (1366), he opened the Dharma at Jueyan Temple in Gusu, becoming a Dharma heir of Gufeng Wang. During the Hongwu period (1368-1398), Jingle Temple in Yixing invited the Zen master to change from lecturing to Zen practice. Soon after, the imperial court issued an edict to move Jiangshan Zen Temple to the east of Xiaoling Mausoleum, bestowing the name 'Linggu', and conferred the title of Wuwai Zhongxi Zen Master as abbot, ordering the Zen master to serve as the first seat, as a model for the assembly. In the twenty-eighth year of Hongwu (1395), he was appointed to Lingyin Temple. After living there for five years, one day, the Zen master showed slight illness, and Mengshifantang Hong went to inquire. At that time, the Zen master was panting. Hong said, 'Zen Master Zhaozhou said that all people are used by the twelve periods of the day, but the old monk can use the twelve periods of the day. What do you say, Abbot?' The Zen master straightened up and said, 'What do you call the twelve periods of the day?' Hong said, 'What to do about the severe panting?' The Zen master shouted loudly and asked those around him what day it was today. Those around him replied, 'It is the twenty-seventh day of the second month.' Then the Zen master picked up a pen and wrote a verse: 'I am seventy-five years old, Nirvana and birth and death do not trap me. Turning over on the back of emptiness, leaning back, a small flower flies over.' After writing, he threw down the pen and passed away peacefully. After cremation, the crown of his head remained intact, and there were countless relics. His disciples, Zongyan and others, built a pagoda for the intact crown of his head at Shuanggui Hermitage, and buried his nails and hair separately at Jingle Temple.
Lineage of Zen Master Zhiyan Cheng
衢州烏石杰峰世愚禪師
郡之西安余氏子。自幼好禮佛塔。弱冠棄家投蘭溪顯教寺剃染受具足戒。謁古崖石門斷崖中峰諸大老。佩受法訓。棲止南屏。三年不逾戶限。時止巖成倡道大慈。師復往謁。巖舉南泉不是心不是佛不是物是甚麼。師茫然。於是仍返南屏。一夕聞鄰僧誦證道歌。至不除妄想不求真。豁然如釋重負。乃曰。佛法元在目前。人自遠之耳。即述偈曰。時時覿面不相逢。吃盡娘生氣力窮。夜半忽然忘月指。虛空迸出日輪紅。走見止巖。巖才見便喝曰何處見神見鬼來。師曰今日捉了賊也。巖曰贓在何處。師便喝。巖曰。開口合口都不是。向上道將一句來。師曰遍界明明不覆藏。巖拈竹篦。師便掀倒禪床。巖曰敢來者里捋虎鬚。連打三下。因命為侍者。后出世里之烏石。遷廣德石溪。開堂日僧問。遠離烏石嶺。來赴石溪山。開示人天路。如何透祖關。師曰。龍生金鳳子。衝破碧琉璃。曰與么則覿面不相識千里可同風。師曰重疊關山路。曰。達磨西來不立文字直指人心見性成佛。既然不立文字。何得流傳至今。師曰。官不容針。私通車馬。曰直指人心指那個心。師曰開口不在舌頭上。曰。見性成佛。性在甚麼處。師曰。太湖三萬六千頃。夜夜波心月色明。曰。記得傅大士道。空手把鋤頭步行騎水牛
【現代漢語翻譯】 現代漢語譯本 衢州烏石杰峰世愚禪師
是衢州西安余氏人家的兒子。從小就喜歡禮拜佛塔。二十歲時離開家，到蘭溪顯教寺剃度，受了具足戒（比丘、比丘尼所受的全部戒律）。拜訪了古崖、石門、斷崖、中峰等各位大德，接受他們的教誨。在南屏山居住，三年沒有走出房門。當時止巖禪師在大慈寺倡導佛法，世愚禪師又去拜訪他。止巖禪師舉出南泉普愿禪師的話：『不是心，不是佛，不是物，是什麼？』世愚禪師茫然不解。於是又回到南屏山。一天晚上，聽到鄰寺的僧人誦讀《證道歌》，聽到『不除妄想，不求真』時，忽然感到如釋重負，於是說：『佛法原來就在眼前，是人們自己遠離了它啊！』於是寫了一首偈（佛教頌詩）說：『時時面對卻不相逢，耗盡父母給的精氣力氣。半夜忽然忘記指月的指頭，虛空中迸發出紅色的太陽。』
（世愚禪師）跑去見止巖禪師。止巖禪師一見到他就喝道：『從哪裡見到鬼神來了？』世愚禪師說：『今天捉到賊了！』止巖禪師說：『贓物在哪裡？』世愚禪師便大喝一聲。止巖禪師說：『開口閉口都不是，向上說一句來。』世愚禪師說：『遍滿世界明明朗朗，沒有絲毫遮掩。』止巖禪師拿起竹篦（竹板），世愚禪師便掀翻了禪床。止巖禪師說：『竟敢在這裡捋虎鬚！』連續打了三下。於是命令世愚禪師做侍者。後來（世愚禪師）在里之烏石寺出世弘法，又遷到廣德石溪寺。開堂說法時，有僧人問：『遠離烏石嶺，來到石溪山，開示人天之路，如何才能透徹祖師關？』世愚禪師說：『龍生金鳳凰，衝破碧琉璃。』僧人說：『既然如此，那麼面對面也不相識，千里之外也可以同風。』世愚禪師說：『重重疊疊關山路。』僧人說：『達磨（菩提達摩）西來，不立文字，直指人心，見性成佛。既然不立文字，為何流傳至今？』世愚禪師說：『官府不容針，私下通行車馬。』僧人說：『直指人心，指的哪個心？』世愚禪師說：『開口不在舌頭上。』僧人說：『見性成佛，性在什麼地方？』世愚禪師說：『太湖三萬六千頃，夜夜波心月色明。』僧人說：『記得傅大士（傅翕）說，空手拿著鋤頭，步行騎著水牛』
【English Translation】 English version Zen Master Shiyu of Wushi Jiefeng in Quzhou
He was the son of the Yu family of Xi'an in Quzhou Prefecture. From a young age, he loved to worship Buddhist pagodas. At the age of twenty, he left home and went to Xianjiao Temple in Lanxi to be tonsured and receive the full precepts (all the precepts received by a Bhikkhu or Bhikkhuni). He visited the great elders of Guya, Shimen, Duanya, and Zhongfeng, and received their teachings. He resided in Nanping Mountain, and for three years he did not step out of his room. At that time, Zen Master Zhiyan was advocating the Dharma at Daci Temple, and Zen Master Shiyu went to visit him again. Zen Master Zhiyan raised the words of Zen Master Nanquan Puyuan: 'It is not mind, not Buddha, not a thing, what is it?' Zen Master Shiyu was at a loss. So he returned to Nanping Mountain. One night, he heard a monk in the neighboring temple reciting the 'Song of Enlightenment,' and when he heard 'Do not eliminate delusion, do not seek truth,' he suddenly felt as if a heavy burden had been lifted. So he said: 'The Buddha-dharma is originally right in front of us, but people distance themselves from it!' Then he wrote a verse (Buddhist hymn) saying: 'Always face to face but do not meet, exhausting the energy given by parents. In the middle of the night, suddenly forgetting the finger pointing at the moon, a red sun bursts out from the void.'
(Zen Master Shiyu) ran to see Zen Master Zhiyan. As soon as Zen Master Zhiyan saw him, he shouted: 'Where did you see ghosts and spirits?' Zen Master Shiyu said: 'Today I caught a thief!' Zen Master Zhiyan said: 'Where is the stolen goods?' Zen Master Shiyu shouted loudly. Zen Master Zhiyan said: 'Opening your mouth and closing it are not it, say a word upwards.' Zen Master Shiyu said: 'The entire world is bright and clear, without the slightest concealment.' Zen Master Zhiyan picked up a bamboo staff, and Zen Master Shiyu overturned the Zen bed. Zen Master Zhiyan said: 'How dare you stroke the tiger's whiskers here!' He struck him three times in a row. So he ordered Zen Master Shiyu to be his attendant. Later (Zen Master Shiyu) emerged to propagate the Dharma at Wushi Temple in Li, and then moved to Shixi Temple in Guangde. On the day of his opening sermon, a monk asked: 'Leaving Wushi Ridge, coming to Shixi Mountain, revealing the path for humans and gods, how can one penetrate the ancestral barrier?' Zen Master Shiyu said: 'The dragon gives birth to a golden phoenix, breaking through the blue glass.' The monk said: 'If so, then even face to face we do not recognize each other, and thousands of miles away we can share the same wind.' Zen Master Shiyu said: 'Layers upon layers of mountain passes.' The monk said: 'Bodhidharma came from the West, not establishing words, directly pointing to the human mind, seeing one's nature and becoming a Buddha. Since he did not establish words, why has it been passed down to this day?' Zen Master Shiyu said: 'The government does not allow a needle, but private traffic allows carriages and horses.' The monk said: 'Directly pointing to the human mind, which mind is being pointed to?' Zen Master Shiyu said: 'Opening your mouth is not on the tongue.' The monk said: 'Seeing one's nature and becoming a Buddha, where is the nature?' Zen Master Shiyu said: 'Taihu Lake has 36,000 hectares, and every night the moonlight is bright on the waves.' The monk said: 'I remember Fu Dashi (Fu Xi) saying, holding a hoe with empty hands, walking and riding a water buffalo.'
人從橘上過橋流水不流。此意如何。師曰切忌當面蹉過。曰。與么則有意氣時添意氣。不風流處也風流。師曰毫𨤲有差天地懸隔。曰。此事且止。記得經中道。大富長者即是如來。為復是累劫中來。為復是今生契證。師曰。澗深華落遠。山高樹影長。曰。今日直心居士捐舍家貲。營建石溪道場。請和尚居住。是同耶是別耶。師曰。師子吼時草紅綠。像王行處百華紅。曰既然如是得何果報。師曰。生生歸佛地。世世樂人天。上堂。大道無形離名絕相。不勞修證豈涉言詮。一千七百祖師關。仔細看來只者是。依他作解障自悟門。若欲掃去葛藤截斷露布。直須向黃面老子方欲拈華之際。金色頭陀未曾微笑之時。便與掀倒禪床喝散大眾。免使後代兒孫行棒行喝豎指擎拳。現出萬種形儀千般伎倆。山僧今日更不指東畫西。直截與諸人通個訊息。良久曰。天高群像正。海闊百川朝。洪武三年十二月示微疾。書偈曰。生本不生。滅本不滅。撒手便行。一天明月。擲筆而逝。
天寶樞禪師法嗣
杭州凈慈逆川智順禪師
溫之瑞安陳氏子。母奉智者大師像甚謹。一夕夢僧項有圓光。溯江流而上。曰。我當爲汝子。寤而有娠。師生而美質宿成。翛然有塵外志。年七歲從仲父沙門慧光于崇興精舍。及長受具。遍歷義海。忽
【現代漢語翻譯】 現代漢語譯本： 『人從橘上過橋流水不流』，這是什麼意思？ 禪師說：『切記不要當面錯過。』 （居士）說：『這樣說來，得意時就更加得意，不風流的地方也顯得風流。』 禪師說：『稍微有一點差錯，就如同天地般遙遠隔絕。』 （居士）說：『這件事暫且放下。記得經中說，大富長者就是如來（Tathagata，佛陀的稱號）。不知是累劫（kalpa，極長的時間單位）中修來的，還是今生才證悟的？』 禪師說：『澗深花落遠，山高樹影長。』 （居士）說：『今日直心居士捐獻家產，營建石溪道場，請和尚您居住，這（行為）是相同還是不同呢？』 禪師說：『獅子吼時草也變紅綠，像王行走之處百花盛開。』 （居士）說：『既然這樣，能得到什麼果報呢？』 禪師說：『生生世世歸於佛地，世世代代快樂於人天。』 （禪師）上堂說法：『大道無形，超越名相，不用修證，哪裡需要言語詮釋？一千七百位祖師的關卡，仔細看來就是這個。依傍他人解釋，反而障礙自己開悟的門徑。如果想要掃除葛藤（糾纏不清的事物），截斷露布（公開的告示），就必須在黃面老子（指佛陀）將要拈花的時候，金色頭陀（指迦葉尊者）還未微笑之時，便掀翻禪床，喝散大眾，免得後代子孫行棒行喝，豎指擎拳，現出萬種形儀，千般伎倆。』 『山僧我今日不再指東畫西，直接與各位通個訊息。』 （禪師）良久說：『天高群星排列端正，海闊百川奔流朝向大海。』 洪武三年（1370年）十二月，（禪師）略感不適，寫下偈語：『生本不生，滅本不滅，撒手便行，一天明月。』寫完便擲筆圓寂。
天寶樞禪師法嗣
杭州凈慈逆川智順禪師
（禪師是）溫州瑞安陳氏之子。母親非常虔誠地供奉智者大師像。一天晚上，夢見一位僧人頭頂有圓形的光環，逆著江流而上，說：『我將成為你的兒子。』醒來后便懷孕了。禪師出生后，容貌俊美，天性成熟，自然有超脫塵世的志向。七歲時跟隨仲父沙門慧光在崇興精舍學習。長大后受具足戒，遍學佛法義理。
English version: 『A person crosses the bridge from the orange tree, but the flowing water does not flow.』 What does this mean? The Zen master said: 『Be sure not to miss it when it's right in front of you.』 (The layperson) said: 『In that case, when one is proud, one becomes even more proud, and even where there is no elegance, elegance appears.』 The Zen master said: 『A slight difference is as vast as the distance between heaven and earth.』 (The layperson) said: 『Let's put this matter aside for now. I remember the sutra saying that the great wealthy elder is the Tathagata (Buddha's title). I wonder if it is from accumulated kalpas (an extremely long period of time) or realized in this lifetime?』 The Zen master said: 『The ravine is deep, and the flowers fall far away; the mountain is high, and the shadows of the trees are long.』 (The layperson) said: 『Today, the Upasaka (lay devotee) Zhixin donates his family property to build the Shixi (Stone Creek) monastery and invites the venerable monk to reside there. Is this (action) the same or different?』 The Zen master said: 『When the lion roars, the grass turns red and green; where the elephant king walks, a hundred flowers bloom.』 (The layperson) said: 『Since that is the case, what karmic reward will be obtained?』 The Zen master said: 『In every life, return to the Buddha land; in every generation, find joy in the realms of humans and devas (gods).』 (The Zen master) ascended the Dharma hall and said: 『The Great Way is formless, beyond names and appearances, requiring no cultivation or realization, and needing no verbal explanation. The barrier of the seventeen hundred ancestral teachers, if carefully examined, is just this. Relying on others' interpretations only obstructs the gate to one's own enlightenment.』 『If you want to sweep away the tangled vines (entanglements), cut off the open proclamation (public announcement), you must, at the very moment when the yellow-faced old man (referring to the Buddha) is about to pick a flower, before the golden-headed ascetic (referring to Kashyapa) has even smiled, overturn the Zen bed and scatter the assembly, lest later generations of descendants use sticks and shouts, raise fingers and clench fists, displaying all kinds of forms and a thousand kinds of tricks.』 『I, this mountain monk, will not point east or draw west today, but will directly communicate a message to everyone.』 (The Zen master) said after a long pause: 『The sky is high, and the myriad stars are aligned correctly; the sea is vast, and a hundred rivers flow towards the ocean.』 In December of the third year of Hongwu (1370), (the Zen master) felt slightly unwell and wrote a verse: 『Birth is fundamentally unborn, extinction is fundamentally unextinguished; let go and depart, a bright moon in the sky.』 After writing, he threw down his pen and passed away.
Dharma Successor of Zen Master Tianbao Shu
Zen Master Zhishun of Nichikawa (Reverse Stream) of Jingci (Pure Compassion) Monastery in Hangzhou
(The Zen master was) the son of the Chen family of Ruian, Wenzhou. His mother devoutly worshipped the image of Great Master Zhiyi (founder of the Tiantai school). One night, she dreamed of a monk with a circular halo around his head, going upstream, saying: 『I will become your son.』 She awoke and was pregnant. After the Zen master was born, he had a handsome appearance and a mature nature, naturally having aspirations beyond the mundane world. At the age of seven, he followed his uncle, the Shramana (Buddhist monk) Huiguang, at the Chongxing (Flourishing Prosperity) Vihara (monastery). When he grew up, he received the full precepts and studied the doctrines of Buddhism extensively.
【English Translation】 English translation line 1 English translation line 2
棄去。入閩參天寶鐵關求依住。關叱曰。丈夫漢不于大叢林相頡頏。乃思局此耶。抽身便入。師下。旦過悲泣。關聞乃命參堂。師由是壁立萬仞晝夜不辨。逾月因如廁睹中園匏瓜觸發。頓覺大地平沉。見關求證。關曰。此才入門耳。向上一著則千里萬里。又逾半載。一日忽厲聲告關曰南泉敗闕今已見矣。關曰不是心不是佛不是物是甚麼。師曰地上磚鋪屋上瓦覆。關曰南泉即今在甚麼處。師曰鷂子過新羅。關曰錯。師亦曰錯。關曰錯錯。師禮拜而退。俾典藏鑰。尋命分座說法。關趨寂。師繼領院事。未幾棄去。過杉關抵百丈。上迦葉峰。渡江入淮禮諸祖塔。由建業回浙。旋返永嘉開報恩于瑞安。遷主江心。復開歸原於平陽。朝廷賜院額及金襕袈裟。號佛性圓辨禪師。平章燕只不花鎮閩請住東禪雪峰。洪武初詔徴有道高僧十人于鐘山建會。師應詔。命升座說法。上幸臨。慰勞備至。南還升主凈慈。六年復召入京。俄示微疾。沐浴說偈坐逝。
縉雲真禪師法嗣
五臺山壁峰寶金禪師
乾州永壽人。族姓石。為邑名胄。父母崇善。有桑門授以觀音像。未幾生師。誕時白光盈室父母異之。甫六歲即命出家。剃染后遍歷講肆。忽嘆曰三藏之學皆標月指耳。遂更衣謁如海真公于縉雲。晝夜精勤。偶𢹂筐擷蔬忽凝坐
【現代漢語翻譯】 現代漢語譯本 （他）離開了（天寶鐵關）。進入福建，參訪天寶鐵關，請求在那裡居住。鐵關呵斥道：『大丈夫不應該在大叢林里相互較量，難道只想侷限於此嗎？』（他）於是抽身離開，鐵關禪師下座。第二天，（他）悲傷哭泣。鐵關禪師聽說了，就命令他進入禪堂參禪。（他）從此像壁立萬仞一樣，晝夜不分地苦修。過了一個多月，因為上廁所時看到中園的葫蘆而觸發了靈感，頓時覺得大地平沉，於是去見鐵關禪師請求印證。鐵關禪師說：『這才是剛剛入門而已，向上的一著則千里萬里。』又過了半年多，一天，（他）忽然厲聲告訴鐵關禪師說：『南泉的破綻，如今我已經看到了。』鐵關禪師說：『不是心，不是佛，不是物，那是什麼？』（他）說：『地上磚鋪，屋上瓦覆。』鐵關禪師說：『南泉如今在什麼地方？』（他）說：『鷂子過新羅。』鐵關禪師說：『錯。』（他）也說：『錯。』鐵關禪師說：『錯錯。』（他）禮拜後退下。鐵關禪師讓他掌管藏經的鑰匙，不久又命他分座說法。鐵關禪師圓寂后，（他）接替主持院務。沒過多久，（他）又離開了。經過杉關，到達百丈山，登上迦葉峰，渡過長江進入淮河流域，禮拜諸祖塔，從建業回到浙江，隨後返回永嘉，在瑞安開創報恩寺，遷居主持江心寺，又在平陽開創歸原寺。朝廷賜予寺院匾額和金襕袈裟，賜號佛性圓辨禪師。平章燕只不花鎮守福建時，請他去東禪雪峰寺居住。洪武初年（1368年），朝廷詔令徵召十位有道高僧到鐘山建立法會，（他）應詔前往，被命升座說法，皇上親自駕臨，慰勞備至。南還后升座主持凈慈寺。洪武六年（1373年）再次被召入京，不久示現輕微疾病，沐浴后說偈坐化圓寂。
縉雲真禪師法嗣
五臺山壁峰寶金禪師
（寶金禪師）是乾州永壽人，姓石，是當地的名門望族。父母崇尚善良，有僧人送給他們一尊觀音像，不久就生下了（寶金禪師）。出生時，白光充滿房間，父母覺得很奇異。剛滿六歲，父母就讓他出家。剃度染衣后，（他）遍訪各地講經場所。忽然嘆息道：『三藏之學都是標月之指而已。』於是更換僧衣，去縉雲拜見如海真公，晝夜精勤。一次，（他）拿著竹筐採摘蔬菜，忽然凝神靜坐。
【English Translation】 English version He left. He entered Fujian, visited Tianbao Iron Gate (Tianbao Tieguan, name of a Zen master and a place), seeking to reside there. The Gate scolded, 'A true man should compete in large monasteries, not confine himself here!' He withdrew and left. The Zen master of Iron Gate descended from his seat. The next day, he wept sadly. When the Gate heard of this, he ordered him to enter the Zen hall for meditation. From then on, he was like a towering cliff, not distinguishing day from night in his diligent practice. After more than a month, while going to the toilet, he was triggered by the gourds in the central garden. He suddenly felt the earth sink and flatten. He sought verification from the Gate. The Gate said, 'This is just the beginning. The next step is thousands of miles away.' After another half a year, one day, he suddenly loudly told the Gate, 'I have now seen the flaws of Nanquan (Nanquan, a Zen master).' The Gate said, 'It is not mind, not Buddha, not things, what is it?' He said, 'Bricks on the ground, tiles on the roof.' The Gate said, 'Where is Nanquan now?' He said, 'A hawk flies over Silla.' The Gate said, 'Wrong.' He also said, 'Wrong.' The Gate said, 'Wrong, wrong.' He bowed and retreated. The Gate ordered him to manage the keys to the scriptures, and soon ordered him to share the seat and preach. After the Gate passed away, he took over the management of the monastery. Not long after, he left again. Passing through Shan Pass, he arrived at Baizhang Mountain, ascended Mount Jiaye, crossed the Yangtze River and entered the Huai River region, paying homage to the pagodas of the ancestors. From Jianye, he returned to Zhejiang, and then returned to Yongjia, establishing Baoen Temple in Ruian, moved to preside over Jiangxin Temple, and established Guiyuan Temple in Pingyang. The court bestowed a plaque on the temple and a kasaya (robe) of gold brocade, and gave him the title of Zen Master of Buddha-nature and Perfect Eloquence. When Yan Zhi Buhua, the Pacifier-in-chief, was stationed in Fujian, he invited him to reside at Dongchan Snow Peak Temple. In the early years of Hongwu (1368 AD), the court issued an edict summoning ten eminent monks to establish a Dharma assembly at Zhongshan. He responded to the edict and was ordered to ascend the seat and preach. The emperor personally attended, offering abundant comfort. After returning south, he ascended the seat to preside over Jingci Temple. In the sixth year of Hongwu (1373 AD), he was summoned to the capital again. Soon after, he showed signs of slight illness, bathed, recited a verse, and passed away in a seated posture.
Successor of Zen Master Zhen of Jinyun
Zen Master Baojin of Bifeng Peak, Mount Wutai
Baojin Zen Master was a native of Yongshou in Qianzhou, with the surname Shi, from a prominent local family. His parents revered goodness. A monk gave them an image of Guanyin (Avalokiteśvara, Bodhisattva of compassion), and soon after, Baojin was born. At birth, white light filled the room, and his parents found it extraordinary. At the age of six, his parents ordered him to become a monk. After tonsure and dyeing of robes, he traveled to various lecture halls. He suddenly sighed, 'The teachings of the Tripitaka (Three Baskets, the collection of Buddhist scriptures) are merely fingers pointing at the moon.' He then changed his robes and visited Master Ruhai Zhen in Jinyun, diligently working day and night. Once, while carrying a basket to pick vegetables, he suddenly sat in meditation.
不動歷三時方寤。真曰入定耶。師曰然。真曰何所見。師曰有所悟。真曰悟處如何。師舉筐示之。真曰不是。師置筐于地拱手而立。真又曰不是。師便喝。真攔胸擒住曰道道。師捏拳便筑。真曰未在。此塵勞暫息耳。必使心路絕祖關透然後大法可明。師由是脅不沾席者三年。一日聞伐木聲汗下如雨。乃曰古人道大悟一十八遍小悟無數豈欺我哉。未生前事今日方知。亟見真求證。真不諾。師掀倒禪床而出。翌日復見真。真于地上畫一圓相。師以袖拂去。真復畫一圓相。師于圓相中畫一畫又拂去。真再畫一圓相。師于圓相中畫十字又拂去。真復畫如前。師於十字隅作卍字又拂去。真總畫三十圓相。師一一具答。真大笑曰。參學悟者世豈無之。能明大機用。寧復幾人。遂授記莂。命往朔方道當大行。先是師嘗于定中見一山秀麗。重樓杰閣金碧絢爛。諸菩薩行道其中。有招師者曰此秘魔巖也。爾修道其中何遽忘之。后師游臺山。道逢蓬首女子身被五彩獘衣赤足徐行一黑獒隨後。師問何之。答曰入山。師曰入山何為。答曰一切不為。言訖而沒。叩同行者皆不見。或謂文殊化身云。師因就山建靈鷲庵以待方來。僧俗聞風千里趨赴常至萬指。至正間召入內廷。值大雪夜有紅光自師室中直透霄漢。上驚歎賜金襕伽黎。明年禱雨輒應。敕
【現代漢語翻譯】 現代漢語譯本： 不動歷經三個時辰才醒來。真禪師問道：『您入定了？』 師父回答：『是的。』 真禪師問：『看到了什麼？』 師父回答：『有所領悟。』 真禪師問：『領悟之處如何？』 師父舉起竹筐給他看。真禪師說：『不是。』 師父將竹筐放在地上，拱手而立。真禪師又說：『不是。』 師父便大喝一聲。真禪師攔胸擒住師父說：『說！說！』 師父捏緊拳頭便要打。真禪師說：『還未到。這只是塵世煩惱暫時止息罷了。必須使心路斷絕，突破祖師關隘，然後大法才能明白。』 師父由此脅不沾席三年。一日，聽到砍伐樹木的聲音，汗如雨下。於是說：『古人說大悟十八遍，小悟無數遍，難道會欺騙我嗎？未出生前的事，今日才知。』 立即去見真禪師求證。真禪師不答應。師父掀翻禪床而出。第二天又去見真禪師。真禪師在地上畫一個圓相。師父用袖子拂去。真禪師又畫一個圓相。師父在圓相中畫一畫又拂去。真禪師再畫一個圓相。師父在圓相中畫十字又拂去。真禪師又如先前一樣畫。師父在十字的角落畫卍字又拂去。真禪師總共畫了三十個圓相。師父一一作答。真禪師大笑著說：『參禪學道而悟道的人，世上難道沒有嗎？能明白大機大用的人，又能有幾個呢？』 於是授予印可，命他前往朔方，說道當會大行。先前，師父曾經在入定中見到一座山秀麗，重樓杰閣，金碧輝煌，諸位菩薩在其中行走，有人招呼師父說：『這是秘魔巖啊，你在此修道，為何這麼快就忘了呢？』 後來師父遊歷臺山，路上遇到一位頭髮蓬亂的女子，身穿五彩破舊衣服，赤腳慢慢行走，一隻黑色的獒犬跟在後面。師父問她要去哪裡。回答說：『入山。』 師父問：『入山做什麼？』 回答說：『一切不為。』 說完就消失了。詢問同行的人，都看不見。有人說是文殊（Manjusri）菩薩的化身。師父因此就在山上建立靈鷲庵，以等待有緣人到來。僧人和俗人聞風從千里之外趕來，常常達到上萬人。至正（公元1341-1368年）年間，被召入內廷。適逢大雪之夜，有紅光從師父的房間中直衝雲霄。皇上驚歎，賜予金襕袈裟。第二年祈雨就應驗。奉皇帝的命令
【English Translation】 English version: Budong (immovable) awoke after three shichen (ancient Chinese unit of time, approximately two hours). Zen Master Zhen asked, 'Are you in Samadhi?' The Master replied, 'Yes.' Zen Master Zhen asked, 'What did you see?' The Master replied, 'I had some enlightenment.' Zen Master Zhen asked, 'How is the enlightenment?' The Master raised a bamboo basket to show him. Zen Master Zhen said, 'No.' The Master placed the bamboo basket on the ground, cupped his hands and stood upright. Zen Master Zhen again said, 'No.' The Master then shouted loudly. Zen Master Zhen grabbed the Master by the chest and said, 'Speak! Speak!' The Master clenched his fist and was about to strike. Zen Master Zhen said, 'Not yet. This is just a temporary cessation of worldly troubles. You must cut off the path of the mind and break through the ancestral barrier, then the Great Dharma can be understood.' From then on, the Master did not rest his side on the mat for three years. One day, hearing the sound of felling trees, sweat poured down like rain. Thereupon he said, 'The ancients said that there are eighteen great enlightenments and countless small enlightenments, would they deceive me? The affairs before birth, I only know today.' He immediately went to see Zen Master Zhen to seek verification. Zen Master Zhen did not agree. The Master overturned the Zen bed and went out. The next day he went to see Zen Master Zhen again. Zen Master Zhen drew a circle on the ground. The Master brushed it away with his sleeve. Zen Master Zhen drew another circle. The Master drew a line in the circle and brushed it away. Zen Master Zhen drew another circle. The Master drew a cross in the circle and brushed it away. Zen Master Zhen drew as before. The Master drew a swastika in the corner of the cross and brushed it away. Zen Master Zhen drew a total of thirty circles. The Master answered each one. Zen Master Zhen laughed and said, 'Are there no people in the world who practice Zen and attain enlightenment? How many can understand the great function of the great machine?' Thereupon he granted the seal of approval and ordered him to go to Shuofang, saying that the Dao would greatly flourish there. Previously, the Master had seen in Samadhi a beautiful mountain, with towering pavilions and resplendent gold and jade, where the Bodhisattvas were walking, and someone beckoned the Master and said, 'This is the Secret Demon Cliff, you are practicing the Dao here, why have you forgotten so quickly?' Later, the Master traveled to Mount Tai, and on the way he met a woman with disheveled hair, wearing colorful tattered clothes, walking slowly barefoot, with a black mastiff following behind. The Master asked her where she was going. She replied, 'Entering the mountain.' The Master asked, 'What are you doing entering the mountain?' She replied, 'Doing nothing at all.' After saying that, she disappeared. Asking the people traveling with him, none of them could see her. Some said that she was an incarnation of Manjusri Bodhisattva. Therefore, the Master built Lingjiu (Vulture Peak) Hermitage on the mountain to await those with affinity. Monks and laypeople came from thousands of miles away, often reaching tens of thousands. During the Zhi Zheng period (1341-1368 AD), he was summoned to the inner court. It happened to be a snowy night, and a red light shot straight into the sky from the Master's room. The Emperor was amazed and bestowed a golden kasaya. The following year, praying for rain was effective. By imperial decree
賜寂照圓明大禪師號。詔住海印寺。洪武初高皇帝即位。明年燕都平詔師至京住大天界寺。問法稱旨。辛亥設普濟會於鐘山。命師蒞其事。賜伊蒲饌。上親倖臨。御翰賜詩寵賚優渥。壬子六月沐浴更衣集眾言別。弟子請偈。師曰三藏十二部尚為故紙吾言何為。端坐遂瞑目。世壽六十五僧臘五十。茶毗舍利成五色。齒舌皆不壞。
續燈存稿卷第七 卍新續藏第 84 冊 No. 1585 續燈存稿
續燈存稿卷第八
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
臨濟宗
大鑒下第二十四世
天目本禪師法嗣
婺州烏傷伏龍無明千巖元長禪師
越之蕭山人。族姓董。年七歲從諸父比丘曇芳于富陽法門院。十九剃髮受具戒學律于靈芝。會行丞相府飯僧。師隨眾入。中峰和尚適在座。遙見師呼而問曰汝日用如何。師曰唸佛。峰曰佛今何在。師擬議。峰厲聲叱之。師作禮求示法要。峰以狗子無佛性話授之。縛茅靈隱脅不沾席者三年。一日往望亭聞雀聲有省。亟往見峰具陳悟由。峰復叱之。師憤然歸。夜寂忽鼠翻食貓器墮地作聲。恍然開悟。復往質峰。峰曰趙州何故云無。師曰鼠餐貓飯。峰曰未也。師曰飯器破矣。峰曰破后如何。師曰筑碎方
【現代漢語翻譯】 現代漢語譯本 賜予寂照圓明大禪師的稱號。下詔讓他住持海印寺。洪武初年（1368年）高皇帝即位。洪武二年（1369年），燕都平定后，下詔讓禪師到京城，住在大天界寺。問法后皇帝非常滿意。辛亥年（洪武四年，1371年）在鐘山設立普濟會，命令禪師主管此事。賜予伊蒲饌（精美的齋飯），皇上親自駕臨。御筆題詩賞賜，恩寵優厚。壬子年（洪武五年，1372年）六月，沐浴更衣后召集眾人告別。弟子們請求禪師留下偈語。禪師說：『三藏十二部（佛教經典的總稱）尚且是廢紙，我的話又有什麼用呢？』說完端坐瞑目而逝。世壽六十五歲，僧臘五十年。荼毗（火化）后舍利呈現五種顏色，牙齒和舌頭都沒有損壞。
續燈存稿卷第七 卍新續藏第 84 冊 No. 1585 續燈存稿
續燈存稿卷第八
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
臨濟宗
大鑒下第二十四世
天目本禪師法嗣
婺州烏傷伏龍無明千巖元長禪師
禪師是越州蕭山人，俗家姓董。七歲時跟隨叔父比丘曇芳在富陽法門院。十九歲剃髮受具足戒，在靈芝學習戒律。適逢行丞相府齋僧，禪師隨眾人前往。中峰和尚正好在座，遠遠地看見禪師，呼喚他問道：『你每天如何用功？』禪師說：『唸佛。』中峰說：『佛現在在哪裡？』禪師猶豫不決。中峰厲聲呵斥他。禪師作禮請求開示法要。中峰以『狗子無佛性』的話頭教導他。禪師在靈隱寺結茅為庵，三年脅不沾席。一天，到望亭聽到雀鳥的叫聲，有所領悟。急忙去見中峰，詳細陳述領悟的緣由。中峰再次呵斥他。禪師憤然返回。夜晚寂靜時，忽然老鼠翻動食器，貓的食具掉在地上發出聲響。禪師恍然大悟。再次去見中峰，請教。中峰問：『趙州為什麼說無？』禪師說：『鼠餐貓飯。』中峰說：『還未透徹。』禪師說：『飯器破了。』中峰問：『破后如何？』禪師說：『筑碎方休。』
【English Translation】 English version He was granted the title of Great Zen Master Jizhao Yuanming. An imperial edict ordered him to reside at Haiyin Temple. In the early years of the Hongwu reign (1368), Emperor Gao ascended the throne. The following year, Hongwu 2 (1369), after the pacification of Yandu, an edict summoned the master to the capital to reside at Da Tianjie Temple. His Dharma exposition pleased the emperor. In the year of Xinhai (Hongwu 4, 1371), a Universal Relief Assembly was established at Zhongshan, and the master was appointed to oversee it. He was granted exquisite vegetarian meals (I-pu zhan), and the emperor personally attended. The emperor bestowed poems written by his own hand, and the favors were generous and abundant. In the year of Renzi (Hongwu 5, 1372), in the sixth month, he bathed and changed clothes, gathering the assembly to bid farewell. His disciples requested a verse. The master said, 'The Tripitaka (Three Baskets) and the Twelve Divisions of scriptures are still just old paper; what use are my words?' He sat upright and closed his eyes in meditation, passing away. His worldly age was sixty-five, and his monastic age was fifty. After cremation (荼毗, chá pí), the relics (舍利, shèlì) were of five colors, and his teeth and tongue remained intact.
Continued Records of the Lamp, Volume 7 Supplement to the Buddhist Canon, Series 卍, Volume 84, No. 1585, Continued Records of the Lamp
Continued Records of the Lamp, Volume 8
Compiled and Edited by Disciple Shizu, Shramana Tongwen of Dongwu, Ming Dynasty
Collected by Layman of Lize, Shi Pei of Huating
Linji School
Twenty-fourth Generation from Dajian
Dharma Successor of Zen Master Tianmu Ben
Zen Master Qianyan Yuanchang of Wushang Fulong, Wuzhou
The Zen master was a native of Xiaoshan, Yuezhou, with the secular surname Dong. At the age of seven, he followed his uncle, Bhikshu Tanfang, at Fayuan Monastery in Fuyang. At nineteen, he shaved his head and received the full precepts, studying the Vinaya (戒律, jièlǜ) at Lingzhi. He happened to attend a monastic meal sponsored by the Prime Minister's office. Zen Master Zhongfeng was present and, seeing the master from afar, called out and asked, 'How do you apply yourself daily?' The master replied, 'Reciting the Buddha's name.' Zhongfeng said, 'Where is the Buddha now?' The master hesitated. Zhongfeng rebuked him sternly. The master bowed and requested instruction on the essential Dharma. Zhongfeng instructed him with the topic of 'A dog has no Buddha-nature'. He bound thatch to build a hermitage at Lingyin, not lying down to sleep for three years. One day, while at Wangting, he heard the sound of sparrows and had an awakening. He hurried to see Zhongfeng and explained the cause of his enlightenment in detail. Zhongfeng rebuked him again. The master returned in frustration. In the stillness of the night, suddenly a rat overturned a food container, and the cat's dish fell to the ground, making a sound. The master suddenly realized. He went again to see Zhongfeng and inquired. Zhongfeng asked, 'Why did Zhaozhou say 'no'?' The master said, 'The rat eats the cat's food.' Zhongfeng said, 'Not yet.' The master said, 'The food container is broken.' Zhongfeng asked, 'What about after it's broken?' The master said, 'Smash it to pieces!'
甓。峰乃微笑囑曰。善自護持。時節若至其理自彰。師受囑隱天龍之東庵。笑隱主中竺力薦起之。江浙行省丞相脫歡公領宣政院事。亦遣使迫師出世。師皆不諾。居亡何。諸山爭相勸請。師度不為時所容。遂杖錫逾濤江而東至。烏傷之伏龍山如青蓮華乃卓錫巖際誓曰。山有水吾將止焉。俄山泉溢出作白乳色。師遂依大樹以居。時泰定丁卯十月也。初山有禪寺名聖壽。荒廢已久。當師入山鄉民咸夢異僧來遂相率披蒙茸以訪。見師晏坐不動各持食飲之物獻之。大姓樓君如浚樓君一得共為伐木構精廬。尋因舊號成大伽藍。朝廷三遣重臣降香錫號佛慧圓鑒普濟大禪師並賜金襕法衣。僧問如何是祖師西來意。師曰野馬入牛欄。問達磨未來時如何。師曰在西天。曰來后如何。師曰在東土。問如何是佛。師曰今日好雨。曰如何是道。師曰此去義烏不遠。問如何是賓中賓。師曰當胸叉手問他人。曰如何是賓中主。師曰堂上坐來日正午。曰如何是主中賓。師曰有時歡喜有時瞋。曰如何是主中主。師曰橫按鏌鎁無佛祖。問如何是露地白牛。師曰草里臥。曰甚麼人騎得。師曰無髭鬚鬍子。曰三身中那身說法。師曰賣油婆子水梳頭。曰德山棒臨濟喝意旨如何。師曰惡人先做大。問如何是和尚家風。師曰無力豎拳頭。問達磨面壁意旨如何。師曰有
口開不得。曰。人天交接兩得相見。如何是相見底事。師曰煙燻黑漆桶。問浩浩塵中如何辨主。師舉拳示之。曰辨后如何。師曰你主在甚麼處。師因官人見貓兒。問貓兒吃肉否。師曰不吃肉只吃老鼠。曰善知識如何容得他。師曰教官人莫來不得。僧問釋迦彌勒猶是他奴未審他是阿誰。師曰糞掃堆頭生苕帚。曰學人不會。師曰問取凈頭。上堂。僧問如何是第一句。師曰有口如啞。曰如何是第二句。師曰有眼如盲。曰如何是第三句。師曰棒折也。未放你在。乃擲下拂子曰。此是老僧第二句如何是第一句。便下座。上堂。僧問如何是奪人不奪境。師曰日照山河影動搖。曰如何是奪境不奪人。師曰背水陣圓增勇健。曰如何是人境俱奪。師曰。任是鋒刀常坦坦。假饒毒藥也閑閑。曰如何是人境俱不奪。師曰。野老不知堯舜力。鼕鼕打鼓祭江神。僧禮拜。師曰有麝自然香何用當風立。上堂。轉山河國土歸自己則易。轉自己歸山河國土則難。拈了也。父母未生前道將一句來。示眾。今朝初一上殿已畢。喝啰怛那。西方日出。示眾。舉德山拓缽因緣拈曰。末後句子德山巖頭雪峰總跳不出。乃喝一喝。大丈夫當爲真王。何以假為示眾。良久曰。大眾會么。會則事同一家。不會則萬別千差。臨濟和尚道我在黃檗吃六十痛棒如蒿枝拂相似。如
【現代漢語翻譯】 現代漢語譯本 『口開不得。』僧人問道：『人天交接，兩得相見，如何是相見的真諦？』 師父說：『如同煙燻的黑漆桶。』 又問：『浩浩塵世中，如何辨認主人？』 師父舉起拳頭示意。僧人問：『辨認之後如何？』 師父說：『你的主人在什麼地方？』 師父因為官人看見貓，便問：『貓兒吃肉嗎？』 師父說：『不吃肉，只吃老鼠。』 官人問：『善知識如何容得下它？』 師父說：『教官人莫來，就容得下。』 僧人問：『釋迦（Śākyamuni，能仁寂默）彌勒（Maitreya，慈氏）猶是他奴，未審他是阿誰？』 師父說：『糞掃堆頭生苕帚。』 僧人說：『學人不會。』 師父說：『問取凈頭。』 師父上堂說法。僧人問道：『如何是第一句？』 師父說：『有口如啞。』 僧人問：『如何是第二句？』 師父說：『有眼如盲。』 僧人問：『如何是第三句？』 師父說：『棒折也，未放你在。』 於是擲下拂子說：『此是老僧第二句，如何是第一句？』 便下座。 師父上堂說法。僧人問道：『如何是奪人不奪境？』 師父說：『日照山河影動搖。』 僧人問：『如何是奪境不奪人？』 師父說：『背水陣圓增勇健。』 僧人問：『如何是人境俱奪？』 師父說：『任是鋒刀常坦坦，假饒毒藥也閑閑。』 僧人問：『如何是人境俱不奪？』 師父說：『野老不知堯舜（傳說中的上古帝王）力，鼕鼕打鼓祭江神。』 僧人禮拜。師父說：『有麝自然香，何用當風立。』 師父上堂說法。轉山河國土歸自己則易，轉自己歸山河國土則難。拈了也。父母未生前，道將一句來。示眾。今朝初一上殿已畢。喝啰怛那（Ratna，寶）。西方日出。 師父開示眾人，舉德山（Dushan）拓缽（to缽，持缽乞食）因緣，拈曰：『末後句子，德山（Dushan）、巖頭（Yantou）、雪峰（Xuefeng）總跳不出。』 乃喝一喝。『大丈夫當爲真王，何以假為示眾？』 良久曰：『大眾會么？會則事同一家，不會則萬別千差。』 臨濟（Linji）和尚道：『我在黃檗（Huangbo）吃六十痛棒，如蒿枝拂相似。』
【English Translation】 English version 『The mouth cannot be opened.』 The monk asked: 『When humans and gods meet, and both can see each other, what is the essence of seeing each other?』 The master said: 『Like a black lacquer bucket smoked by soot.』 Another asked: 『In the vast world of dust, how to identify the master?』 The master raised his fist to indicate. The monk asked: 『What happens after identifying the master?』 The master said: 『Where is your master?』 Because the official saw a cat, the master asked: 『Does the cat eat meat?』 The master said: 『It doesn't eat meat, it only eats mice.』 The official asked: 『How can a wise teacher tolerate it?』 The master said: 『If you teach the official not to come, it can be tolerated.』 A monk asked: 『Śākyamuni (能仁寂默) and Maitreya (慈氏) are still his slaves, who is he?』 The master said: 『A broom grows on a pile of swept-up garbage.』 The monk said: 『I don't understand.』 The master said: 『Ask the cleaner.』 The master ascended the hall to preach. A monk asked: 『What is the first sentence?』 The master said: 『Having a mouth like a mute.』 The monk asked: 『What is the second sentence?』 The master said: 『Having eyes like a blind person.』 The monk asked: 『What is the third sentence?』 The master said: 『The stick is broken, you are not released.』 Then he threw down the whisk and said: 『This is the old monk's second sentence, what is the first sentence?』 Then he descended from the seat. The master ascended the hall to preach. A monk asked: 『What is taking away the person but not the environment?』 The master said: 『The sun shines on the mountains and rivers, and the shadows sway.』 The monk asked: 『What is taking away the environment but not the person?』 The master said: 『A circular battle formation with its back to the water increases courage and strength.』 The monk asked: 『What is taking away both the person and the environment?』 The master said: 『Let the sharpest knives always be flat, even if there is poison, it is idle.』 The monk asked: 『What is not taking away either the person or the environment?』 The master said: 『The old farmer does not know the power of Yao (堯) and Shun (舜), beating drums to worship the river god.』 The monk bowed. The master said: 『If there is musk, it will naturally be fragrant, why stand against the wind?』 The master ascended the hall to preach. It is easy to turn mountains, rivers, and lands to oneself, but it is difficult to turn oneself to mountains, rivers, and lands. It is picked up. Before your parents were born, say a sentence. Show the assembly. Today is the first day of the month, the hall has been completed. Ratna (寶). The sun rises in the west. The master enlightened the assembly, citing the story of Dushan (德山) begging for food with a bowl (to缽), saying: 『The final sentence, Dushan (德山), Yantou (巖頭), and Xuefeng (雪峰) cannot jump out of it.』 Then he shouted. 『A great man should be a true king, why pretend to show the assembly?』 After a long time, he said: 『Does the assembly understand? If you understand, then things are of the same family, if you don't understand, then there are ten thousand differences.』 The monk Linji (臨濟) said: 『I ate sixty painful blows in Huangbo (黃檗), like a branch brushing.』
今更思量一頓吃。不知誰為下手。時有僧出曰某甲下手。濟度杖與僧。僧擬接。濟便打。看他的的顯示者些子。無你諸人近傍處。豈常情之所能測。老僧尋常痛口罵你痛棒打你。你不作無明會便作佛法會。又何曾夢見我先祖門風。所以古人云臨濟之道將墜于地。痛哉。正與么時。合作么生。超群須是英靈漢。敵勝還他師子兒。示眾。舉傅大士曰。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。分毫不相離。如形影相似。欲識佛去處。只者語聲是。玄沙曰。大小傅大士祇認得個昭昭靈靈。洞山聰曰。且道衲僧家日裡還曾睡也無。保寧勇曰。要眠時即眠。要起時即起。水洗面皮光。啜茶濕卻㭰。大海紅塵生。平地波濤起。呵呵阿呵呵。哩哩哩啰哩。師曰。三尊宿大似徐六擔板。傅大士又俗氣不除。若論向上宗乘總欠悟在。且道無明具甚麼眼目。不見道直須揮劍。若不揮劍。漁父棲巢。示眾。今朝臘月二十五。雲門一曲曾無譜。爭似無明調轉高。等閑唱出千山舞。大地為琴虛空為鼓。拍拍相隨聲聲相助。汝諸人須聽取。白雪陽春何足數。箇中端的孰知音。寥寥永夜松風度。示眾。舉瑯玡覺禪師曰。有句無句如藤倚樹。樹倒藤枯好一堆爛柴。大慧和尚拈曰。作賊人心虛。雖然如是恩太難酬。師曰。一人作佛法商量。一人
【現代漢語翻譯】 現代漢語譯本 現在再來思量這一頓飯該怎麼吃。不知道誰來下手。這時有個僧人出來說：『我某甲（僧人自稱）來下手。』臨濟禪師遞過濟度杖給那個僧人。僧人剛要接，臨濟禪師就打。看看他所的的顯示出那些許。沒有你們這些人可以靠近的地方。哪裡是常情所能測度的？我老僧平時痛罵你們，狠狠地打你們，你們不把它當作無明來理解，就把它當作佛法來理解。又何曾夢見過我臨濟宗的家風？所以古人說臨濟之道將要墜落於地，真是痛心啊！正在這個時候，應該怎麼做？要超出眾人，必須是英靈的漢子；要戰勝敵人，還須是獅子一樣的兒子。臨濟禪師向大眾開示，引用傅大士（南北朝時期的居士，精通佛理）的話說：『夜夜抱著佛睡覺，早上起來還和佛一起。』起立坐下都互相跟隨，說話沉默都一起居住。分毫也不相離，就像形和影一樣相似。想要知道佛在哪裡，就是這說話的聲音啊。玄沙禪師（唐末五代時期的禪師）說：『傅大士只是認識到那昭昭靈靈的東西。』洞山聰禪師（曹洞宗的代表人物）說：『那麼，出家人白天還睡覺嗎？』保寧勇禪師（宋代禪師）說：『要睡的時候就睡，要起來的時候就起來。用水洗臉，麵皮光亮，喝茶潤濕喉嚨。大海里生出紅塵，平地上涌起波濤。呵呵阿呵呵，哩哩哩啰哩。』臨濟禪師說：『三位尊宿（指玄沙、洞山聰、保寧勇）很像徐六擔板（比喻死板）。傅大士的俗氣也沒有去除。如果論及向上宗乘，都還欠缺開悟。』那麼，無明具有什麼樣的眼目呢？沒聽過說嗎？必須揮劍直斷。如果不揮劍，漁父就要在樹上築巢了。臨濟禪師向大眾開示說：『今天臘月二十五，雲門宗（禪宗五家之一）的一曲從來沒有譜子。怎比得上無明調轉得高，輕易地唱出千山萬壑都在舞蹈。大地是琴，虛空是鼓，拍拍相隨，聲聲相助。你們各位須要聽清楚，白雪陽春又算得了什麼？箇中的真諦有誰能知音？只有那空曠長夜裡的松風聲。』臨濟禪師向大眾開示，引用瑯玡覺禪師（宋代禪師）的話說：『有句無句，就像藤纏繞著樹。樹倒了，藤也枯萎了，只剩下一堆爛柴。』大慧宗杲禪師（宋代禪師）評論說：『這是做賊人心虛。雖然如此，恩情太難報答。』臨濟禪師說：『一個人在那裡作佛法商量，一個人在那裡』
【English Translation】 English version Now, let's consider how to eat this meal. I wonder who will make the first move. At this moment, a monk comes forward and says, 'I, Moujia (a humble way for a monk to refer to himself), will make the first move.' Linji hands the monk the Jidu staff. As the monk is about to receive it, Linji strikes. Look at the little bit that he truly reveals. There is no place for you people to get close. How can ordinary sentiment fathom this? This old monk usually scolds you severely and beats you hard. If you don't understand it as ignorance, you understand it as the Buddha-dharma. Have you ever dreamed of my Linji school's family tradition? Therefore, the ancients said that the Linji path is about to fall to the ground, how painful! At this very moment, what should be done? To surpass the crowd, one must be a heroic man; to defeat the enemy, one must be a lion-like son. Linji instructs the assembly, quoting Fu Dashi (a lay Buddhist in the Northern and Southern Dynasties, well-versed in Buddhist principles): 'Night after night, I sleep embracing the Buddha; morning after morning, I rise together with the Buddha.' Standing up and sitting down, we follow each other; speaking and being silent, we dwell together. Not separated by even a fraction, like form and shadow are similar. If you want to know where the Buddha is, it is just this sound of speech.' Zen Master Xuansha (a Zen master in the late Tang and Five Dynasties period) said: 'Great Master Fu only recognizes that bright and clear thing.' Zen Master Dongshan Cong (a representative figure of the Caodong school) said: 'Then, do monks still sleep during the day?' Zen Master Baoning Yong (a Song Dynasty Zen master) said: 'Sleep when you want to sleep, get up when you want to get up. Wash your face with water, your face is bright; drink tea to moisten your throat. Red dust arises in the great sea, waves rise on the flat ground. Haha A haha, lili lila li.' Linji said: 'The three venerable monks (referring to Xuansha, Dongshan Cong, and Baoning Yong) are like Xu Liu carrying a plank (a metaphor for being rigid). Fu Dashi's worldliness has not been removed either. If we talk about the upward vehicle, they are all lacking in enlightenment.' Then, what kind of eyes does ignorance have? Haven't you heard it said? You must wield the sword directly. If you don't wield the sword, the fisherman will build his nest in the tree. Linji instructs the assembly, saying: 'Today is the twenty-fifth day of the twelfth lunar month. The Yunmen school's (one of the five schools of Zen) tune has never had a score. How can it compare to ignorance turning so high, easily singing out that thousands of mountains and valleys are dancing. The earth is the zither, the empty space is the drum, clapping along, sounds assisting each other. You all must listen clearly, what is the White Snow Yangchun (a famous ancient Chinese melody)? Who can understand the true meaning in it? Only the sound of the pine wind in the vast and long night.' Linji instructs the assembly, quoting Zen Master Langya Jue (a Song Dynasty Zen master): 'Having a phrase or not having a phrase is like a vine clinging to a tree. When the tree falls, the vine also withers, leaving only a pile of rotten firewood.' Zen Master Dahui Zonggao (a Song Dynasty Zen master) commented: 'This is like a thief having a guilty conscience. Even so, the kindness is too difficult to repay.' Linji said: 'One person is there discussing the Buddha-dharma, one person is there'
作世諦流佈。簡點將來總欠悟在。無明見處也要諸人共知。有句無句如藤倚樹。樹倒藤枯響。示眾。舉文殊普賢起佛見法見。世尊威神貶向二鐵圍山。師曰。大眾不起佛見法見。還免得貶向二鐵圍山么。世尊也是憐兒不覺丑。示眾。江月照。松風吹。面面青山展笑眉。經有經師論有論師。莫怪老僧無法說。勞汝諸人立片時。示眾。一喝分賓主。照用一時行。要會個中意。日午打三更。諸禪德。臨濟大師四棱塌地了也。乃喝一喝。且道那個是賓那個是主。那個是照那個是用。又喝。只者是賓只者是主。只者是照只者是用。又喝。且不是賓且不是主。且不是照且不是用。是個甚麼。又喝。進前求解會。特地斬精靈。示眾。龍門水急。一句截流。茅屋風高。千山起浪。三世諸佛望風結舌。六代祖師斫額有分。天下老和尚仰羨仰羨。是汝諸人既到者里。作么生與無明相見。驀拈拄杖。與么與么人境俱奪。不與么不與么照用同時。卓一下。龍生金鳳子。衝破碧琉璃。喝一喝。示眾。舉調達謗佛生身陷入地獄。佛令阿難傳旨。汝在獄中安否。達曰我雖在獄中如受三禪天樂。阿難曰汝還求出否。達曰我待世尊來便出。阿難曰世尊是三界大師豈有入地獄分。達曰我豈有出地獄分。師曰。臨危不悚真大丈夫。示眾。世尊拈華眼裡撒沙。迦
【現代漢語翻譯】 現代漢語譯本： 爲了適應世俗的流傳，（我）簡單地指出將來總會有人欠缺領悟。無明（avidyā，指對事物真相的迷惑）顯現的地方，也需要各位共同瞭解。有句無句，就像藤蔓依附樹木。樹倒了，藤蔓也會枯萎，發出聲響。 （臨濟義玄）開示大眾：舉出文殊（Mañjuśrī，象徵智慧的菩薩）和普賢（Samantabhadra，象徵實踐的菩薩）的例子，來說明（他們）產生了佛見和法見。世尊（釋迦牟尼佛）運用他的威神之力，將他們貶到兩座鐵圍山之間。 （臨濟義玄）說：『各位，如果不生起佛見和法見，就能免於被貶到兩座鐵圍山之間嗎？』世尊也是憐愛孩子，不覺得他們醜陋啊。 （臨濟義玄）開示大眾：江中的月亮在照耀，松樹林在吹拂著風，每一面青山都展現出笑臉。經典有講解經典的老師，論著有研究論著的老師。不要奇怪老僧沒有什麼佛法可說，讓各位站立了片刻。 （臨濟義玄）開示大眾：一喝（一聲棒喝）分清賓主，照（觀照）和用（作用）同時進行。想要領會其中的意思，就在正午時分敲響三更的鐘聲。 各位禪德，臨濟大師已經四棱塌地了（形容徹底、完全）。於是喝了一聲。那麼，哪個是賓，哪個是主？哪個是照，哪個是用？又喝了一聲。『就是這個是賓，就是這個是主，就是這個是照，就是這個是用。』又喝了一聲。『既不是賓，也不是主，既不是照，也不是用。』那又是什麼？又喝了一聲。『向前求解會，特地斬殺精靈。』 （臨濟義玄）開示大眾：龍門的水流湍急，一句話就能截斷水流。茅屋的風勢很高，千山萬壑都掀起波浪。過去、現在、未來三世諸佛都望風結舌，六代祖師（指禪宗六祖慧能）也只有砍頭的份。天下的老和尚都仰慕啊，仰慕啊！各位既然到了這裡，要如何與無明相見呢？ （臨濟義玄）突然拿起拄杖，『這樣這樣』，人和境界都被奪走；『不這樣不這樣』，觀照和作用同時顯現。用拄杖敲了一下，龍生下金鳳凰，衝破了碧綠的琉璃。喝了一聲。 （臨濟義玄）開示大眾：舉出提婆達多（Devadatta，佛教中釋迦牟尼佛的堂兄，常與佛作對）誹謗佛陀，活著的時候就墮入了地獄。佛陀讓阿難（Ānanda，釋迦牟尼佛的十大弟子之一，以記憶力超群著稱）傳達旨意，問他：『你在地獄中安樂嗎？』提婆達多說：『我雖然在地獄中，卻像在三禪天（色界天第三天）享受快樂。』阿難問：『你還想出來嗎？』提婆達多說：『我等待世尊來的時候就出來。』阿難說：『世尊是三界（欲界、色界、無色界）的大師，怎麼會有墮入地獄的道理？』提婆達多說：『我怎麼會有脫離地獄的道理？』 （臨濟義玄）說：『面臨危難而不驚慌，才是真正的大丈夫。』 （臨濟義玄）開示大眾：世尊拈花（典故，指禪宗的起源），眼裡撒沙（比喻用巧妙的方式傳達禪意）。迦
【English Translation】 English version: To adapt to the worldly dissemination, (I) simply point out that in the future, there will always be those who lack understanding. The place where ignorance (avidyā, referring to the delusion about the true nature of things) manifests also requires everyone to understand together. Whether there are words or not, it's like a vine relying on a tree. When the tree falls, the vine will also wither and make a sound. (Linji Yixuan) addressed the assembly: Citing the examples of Mañjuśrī (the Bodhisattva symbolizing wisdom) and Samantabhadra (the Bodhisattva symbolizing practice) to illustrate that (they) generated the Buddha-view and Dharma-view. The World-Honored One (Śākyamuni Buddha) used his divine power to banish them between the two Iron Mountain Ranges. (Linji Yixuan) said: 'Everyone, if you do not give rise to the Buddha-view and Dharma-view, can you avoid being banished between the two Iron Mountain Ranges?' The World-Honored One also loves his children and does not find them ugly. (Linji Yixuan) addressed the assembly: The moon in the river shines, the pine forest blows with the wind, and every green mountain displays a smiling face. The sutras have teachers who explain the sutras, and the treatises have teachers who study the treatises. Do not be surprised that this old monk has no Dharma to speak of, making you all stand for a moment. (Linji Yixuan) addressed the assembly: One shout (a shout with a stick) distinguishes the guest and host, illumination (contemplation) and function (action) occur simultaneously. If you want to understand the meaning within, ring the bell for the third watch at noon. Esteemed Chan practitioners, Great Master Linji has completely collapsed on all four sides (describing something as thorough and complete). Then he shouted. So, which is the guest, and which is the host? Which is the illumination, and which is the function? Again, he shouted. 'This is the guest, this is the host, this is the illumination, this is the function.' Again, he shouted. 'It is neither the guest nor the host, neither the illumination nor the function.' What is it then? Again, he shouted. 'Advance to seek understanding, and specially slay the spirits.' (Linji Yixuan) addressed the assembly: The water of Dragon Gate flows rapidly, and one sentence can cut off the flow. The wind of the thatched hut is high, and thousands of mountains and valleys stir up waves. The Buddhas of the past, present, and future all become speechless at the sight, and the Sixth Patriarch (referring to Huineng, the Sixth Patriarch of Chan Buddhism) only has the fate of having his head chopped off. All the old monks in the world admire, admire! Since you have all arrived here, how will you meet with ignorance? (Linji Yixuan) suddenly picked up his staff, 'Like this, like this,' both the person and the realm are taken away; 'Not like this, not like this,' illumination and function appear simultaneously. He struck the staff once, the dragon gives birth to a golden phoenix, breaking through the green lapis lazuli. He shouted once. (Linji Yixuan) addressed the assembly: Citing Devadatta (a cousin of Śākyamuni Buddha in Buddhism, who often opposed the Buddha) slandering the Buddha, falling into hell while still alive. The Buddha had Ānanda (one of the ten major disciples of Śākyamuni Buddha, known for his exceptional memory) convey his message, asking him: 'Are you at peace in hell?' Devadatta said: 'Although I am in hell, I enjoy happiness like in the Third Dhyana Heaven (the third heaven of the Form Realm).' Ānanda asked: 'Do you still want to come out?' Devadatta said: 'I will come out when the World-Honored One comes.' Ānanda said: 'The World-Honored One is the master of the Three Realms (Desire Realm, Form Realm, Formless Realm), how could there be a reason to fall into hell?' Devadatta said: 'How could there be a reason for me to leave hell?' (Linji Yixuan) said: 'Not being alarmed in the face of danger is the true great man.' (Linji Yixuan) addressed the assembly: The World-Honored One twirls a flower (allusion, referring to the origin of Chan Buddhism), scattering sand in his eyes (metaphor for conveying Chan meaning in a subtle way). Ka
葉微笑全身落草。達磨面壁皇天苦屈。二祖安心老鼠居金。德山行棒莽莽蕩蕩。臨濟下喝吃鹽止渴。溈山水牯泥里洗土。仰山插鍬性命難逃。俱胝豎指是何道理。雪峰輥毬老不知羞。石鞏張弓誑呼盲聾。趙州勘婆大有誵訛。玄沙未徹話作兩橛。者一隊不唧𠺕老凍儂。生前鹵莽死後顢頇。罪犯彌天髑髏遍野。無明忍俊不禁與渠一坑埋卻。拈拄杖卓一下。直得十方世界風凜凜地。法堂前何止草深一丈。汝諸人且道向甚麼處出氣。良久曰。擬心湊泊二鐵圍山。放之自然七穿八穴。復卓一下。客至上堂。披衣登法座。道者是高僧。將謂多奇特。元來百不能。西風吹細雨。落葉滿空庭。有客來相訪。青山自送迎。日本國請法衣上堂。舉石門聰曰。西天二十八祖盡得傳衣付法。東土六祖之後得道者多。只傳其法不傳其衣。無明則不然。衣以表法故謂之法衣。人能弘道故謂之法身。無處不遍無處不明故謂之法眼。高峰老祖法衣一頂。今春對眾請與高麗國金剛山供養去也。幻住先師法衣一頂我得來三十年矣。如今大拙首座又要請歸供養。雖然如是。從上諸祖各各有三十棒分。無明亦有三十棒分。眾中莫有下得者般毒手者么。有則出來下手看。如無。他時後日不得向背地裡叫苦叫屈。擊拂子下座。至正丁酉六月十四日示微疾。沐浴更衣集
{ "translations": [ "現代漢語譯本：", "葉微笑全身隱沒于草叢中。達摩（Bodhidharma，禪宗始祖）面壁而坐，皇天也為他的苦行感到委屈。二祖慧可（禪宗二祖）安心之處如同老鼠安居金穴。德山宣鑒（唐代禪師）揮舞禪杖，氣勢莽莽蕩蕩。臨濟義玄（唐代禪師）一聲棒喝，卻如同吃鹽止渴，毫無作用。溈山靈祐（唐代禪師）的水牯牛在泥里洗土，徒勞無功。仰山慧寂（唐代禪師）插鍬勞作，也難逃生死。俱胝和尚（唐代禪師）豎起一指，這又是何道理？雪峰義存（唐代禪師）滾動圓球，老不知羞。石鞏慧藏（唐代禪師）張弓射箭，不過是欺騙盲聾之人。趙州從諗（唐代禪師）勘驗老太婆，實在是大有差錯。玄沙師備（唐代禪師）未能徹悟，將話語分成兩截。這一隊不中用的老傢伙，真是凍壞了我。生前糊里糊塗，死後也懵懵懂懂。罪惡瀰漫天空，髑髏堆滿原野。無明忍不住要將他們與我一同埋葬。拿起拄杖，重重地頓了一下。頓時，十方世界都感到寒風凜凜。法堂前，雜草恐怕已經有一丈多深了。你們各位說說，這口氣該向什麼地方發出呢？良久，說道：『如果用心去揣測，就像被兩座鐵圍山夾住一樣。放任自然，則會七穿八孔。』再次頓了一下拄杖。有客人來訪，於是上堂說法。披上袈裟，登上法座。說道：『這個人是高僧，還以為有什麼奇特之處，原來百無一能。西風吹著細雨，落葉飄滿空庭。有客人來拜訪，青山也前來迎接。』日本國前來請求法衣，於是上堂說法。引用石門聰的話說：『西天二十八祖都得到了傳衣付法，東土六祖之後，得道的人很多，只是傳法而不傳衣。』無明卻不這樣認為。衣服是爲了表法，所以稱為法衣。人能夠弘揚道法，所以稱為法身。無處不在，無處不明，所以稱為法眼。高峰原妙禪師（元代禪師）的法衣一頂，今年春天當衆請求送到高麗國金剛山供養。幻住先師的法衣一頂，我得到它已經三十年了。如今大拙首座又要請求拿回去供養。雖然如此，從前的各位祖師都各有三十棒的份，無明我也有三十棒的份。大眾之中，有沒有能下得了這種毒手的人嗎？有的話就出來下手看看。如果沒有，以後就不要在背後叫苦喊冤。』擊打拂塵，走下法座。至正丁酉年（1357年）六月十四日，略感不適，沐浴更衣，聚集眾人。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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眾說偈曰。平生饒舌今日敗闕。一句轟天正法眼滅。投筆而逝。世壽七十四僧臘五十六。弟子用陶龕奉全身瘞于青松庵。
蘇州師子林天如惟則禪師
吉安府廬陵人。族譚氏。受業禾山。得法中峰。僧問佛佛授手祖祖相傳畢竟傳個甚麼。師曰腳未跨門與你三十棒了也。問達磨不來東土二祖不往西天還有為人處也無。師曰有。曰如何是和尚為人處。師曰浴院裡燈籠笑破半邊口。曰莫便是學人轉身處么。師曰上天無路入地無門。曰今日多幸得聞師子吼也。師便喝。僧禮拜。師曰。拜則任你拜。者一喝不曾倒地在。問。如來一音說法眾生隨類各解。未審和尚如何為人。師曰。蝦蟆𨁝跳上天。蚯蚓驀過東海。曰。恁么則超佛越祖去也。師曰你向那裡見得。曰今古應無墜分明在目前。師曰杜撰禪和。華嚴會僧問。無邊剎境自他不隔于毫端。既有自他如何不隔。師曰懷州牛吃禾益州馬腹脹。曰。十世古今始終不離於當念。既有始終如何不離。師曰天下覓醫人灸豬左膊上。曰。此會翻宣教典毋勞說禪。且望和尚直譚教文。師曰山僧無兩個舌頭。曰一真法界十種玄門還有自他終始也無。師喝曰那得許多骨董來。曰。既無許多骨董。畢竟華嚴所說何義。師曰說華嚴。曰離卻法界玄門華嚴經在甚處。師曰在你諸人手裡。曰與么
【現代漢語翻譯】 現代漢語譯本 眾說偈語說：『平生饒舌，今日敗闕。一句轟天，正法眼滅。』說完投筆而逝。世壽七十四歲，僧臘五十六年。弟子們用陶龕安放他的全身，埋葬在青松庵。
蘇州師子林天如惟則禪師
是吉安府廬陵人，姓譚。在禾山受業，得法于中峰。有僧人問：『佛佛授手，祖祖相傳，到底傳的是什麼？』禪師說：『腳還未跨進門，就給你三十棒了。』問：『達磨（菩提達摩）不來東土，二祖（慧可）不往西天，還有為人處嗎？』禪師說：『有。』問：『如何是和尚的為人處？』禪師說：『浴院裡的燈籠笑破了半邊嘴。』問：『莫非這就是學人轉身的地方嗎？』禪師說：『上天無路，入地無門。』問：『今日多幸得聞師子吼啊！』禪師便喝斥。僧人禮拜。禪師說：『拜就任你拜，這一喝可不曾倒地。』問：『如來一音說法，眾生隨類各解，不知和尚如何為人？』禪師說：『蛤蟆跳上天，蚯蚓橫過東海。』問：『這麼說就是超佛越祖了？』禪師說：『你從哪裡見得？』問：『今古應無墜，分明在目前。』禪師說：『胡說八道的禪和。』華嚴會上，有僧人問：『無邊剎境，自他不隔于毫端，既然有自他，如何不隔？』禪師說：『懷州的牛吃禾，益州的馬腹脹。』問：『十世古今，始終不離於當念，既然有始終，如何不離？』禪師說：『天下覓醫人，灸豬左膊上。』問：『此會翻宣教典，毋勞說禪，且望和尚直譚教文。』禪師說：『山僧沒有兩個舌頭。』問：『一真法界，十種玄門，還有自他終始嗎？』禪師喝斥說：『哪裡來這麼多骨董？』問：『既然沒有這麼多骨董，那麼華嚴所說的到底是什麼意思？』禪師說：『說華嚴。』問：『離卻法界玄門，《華嚴經》在什麼地方？』禪師說：『在你們諸人手裡。』問：『與么（如此）……』 English version The assembly spoke in verse, saying: 'A lifetime of garrulousness, today ends in failure. A single phrase shakes the heavens, the eye of the true Dharma extinguished.' Having said this, he threw down his pen and passed away. His age was seventy-four, his monastic age fifty-six. His disciples placed his whole body in a ceramic urn and buried it at the Green Pine Hermitage.
Zen Master Tianru Weize of Shizilin (Lion Grove Monastery) in Suzhou
Was a native of Luling in Ji'an Prefecture, of the Tan family. He received instruction at Mount He and received the Dharma from Zhongfeng (Wanfeng Shiwu's disciple). A monk asked: 'Buddha hands it to Buddha, patriarchs transmit to patriarchs, what exactly is being transmitted?' The Master said: 'Before your foot crosses the threshold, you'll receive thirty blows!' Asked: 'Bodhidharma (達磨) did not come to the Eastern Land, the Second Patriarch (慧可) did not go to the Western Heaven, is there still a way to help people?' The Master said: 'Yes.' Asked: 'What is the Master's way of helping people?' The Master said: 'The lantern in the bathhouse has its mouth split in half from laughter.' Asked: 'Could that be where the student turns around?' The Master said: 'There is no way to ascend to heaven, no gate to enter the earth.' Asked: 'Today I am fortunate to hear the lion's roar!' The Master then shouted. The monk prostrated. The Master said: 'Prostrate as you will, this shout has not fallen to the ground.' Asked: 'The Tathagata (如來) speaks the Dharma with one sound, and sentient beings understand it according to their kind. How does the Master help people?' The Master said: 'A toad jumps to heaven, an earthworm crosses the Eastern Sea.' Asked: 'Does that mean surpassing the Buddhas and Patriarchs?' The Master said: 'Where did you see that?' Asked: 'Past and present should not fall away, it is clearly before my eyes.' The Master said: 'Nonsense, Zen monk!' At the Huayan (華嚴) assembly, a monk asked: 'Boundless Buddha-lands, self and other are not separated by a hair's breadth. Since there is self and other, how are they not separated?' The Master said: 'The cow in Huaizhou eats the grain, the horse in Yizhou has a bloated belly.' Asked: 'The ten ages, past and present, from beginning to end, are not apart from the present moment. Since there is beginning and end, how are they not apart?' The Master said: 'Searching for a doctor in the world to cauterize the pig's left shoulder.' Asked: 'This assembly expounds the teachings, no need to speak of Zen, I hope the Master will speak directly about the scriptural text.' The Master said: 'This mountain monk does not have two tongues.' Asked: 'The One True Dharma Realm, the Ten Profound Gates, is there still self, other, beginning, and end?' The Master shouted: 'Where did you get so many antiques?' Asked: 'Since there are not so many antiques, what exactly is the meaning of what the Huayan (華嚴) says?' The Master said: 'Speaking of Huayan (華嚴).' Asked: 'Apart from the Dharma Realm and the Profound Gates, where is the Huayan Sutra?' The Master said: 'In the hands of you all.' Asked: 'Thus...'
【English Translation】 Modern Chinese Translation 眾說偈語說：『平生饒舌，今日敗闕。一句轟天，正法眼滅。』說完投筆而逝。世壽七十四歲，僧臘五十六年。弟子們用陶龕安放他的全身，埋葬在青松庵。
蘇州師子林天如惟則禪師
是吉安府廬陵人，姓譚。在禾山受業，得法于中峰。有僧人問：『佛佛授手，祖祖相傳，到底傳的是什麼？』禪師說：『腳還未跨進門，就給你三十棒了。』問：『達磨（菩提達摩）不來東土，二祖（慧可）不往西天，還有為人處嗎？』禪師說：『有。』問：『如何是和尚的為人處？』禪師說：『浴院裡的燈籠笑破了半邊嘴。』問：『莫非這就是學人轉身的地方嗎？』禪師說：『上天無路，入地無門。』問：『今日多幸得聞師子吼啊！』禪師便喝斥。僧人禮拜。禪師說：『拜就任你拜，這一喝可不曾倒地。』問：『如來一音說法，眾生隨類各解，不知和尚如何為人？』禪師說：『蛤蟆跳上天，蚯蚓橫過東海。』問：『這麼說就是超佛越祖了？』禪師說：『你從哪裡見得？』問：『今古應無墜，分明在目前。』禪師說：『胡說八道的禪和。』華嚴會上，有僧人問：『無邊剎境，自他不隔于毫端，既然有自他，如何不隔？』禪師說：『懷州的牛吃禾，益州的馬腹脹。』問：『十世古今，始終不離於當念，既然有始終，如何不離？』禪師說：『天下覓醫人，灸豬左膊上。』問：『此會翻宣教典，毋勞說禪，且望和尚直譚教文。』禪師說：『山僧沒有兩個舌頭。』問：『一真法界，十種玄門，還有自他終始嗎？』禪師喝斥說：『哪裡來這麼多骨董？』問：『既然沒有這麼多骨董，那麼華嚴所說的到底是什麼意思？』禪師說：『說華嚴。』問：『離卻法界玄門，《華嚴經》在什麼地方？』禪師說：『在你們諸人手裡。』問：『與么（如此）……』
則信受奉行去也。師曰贈你三文買草鞋。問。德山小參不答話。問話者三十棒。意作么生。師曰。我者里不打。有問即答。曰無法可說是名說法又作么生。師拈棒。僧便走。師曰作賊人心虛。問禪門一派分為五宗其間還有優劣也無。師曰五五二十五。曰。臨濟一宗兒孫遍地。他有何長處。師曰。細魚咬斷鸕鶿腳。白鷺驚飛上樹梢。曰。涅槃心易曉差別智難明。五宗異同請師開示。師曰退身三步。示眾。趙州道個無字。開口見心肝。因甚諸人自生障礙。有僧請益曰。蠢動含靈皆有佛性。為甚狗子獨無。師曰。莫說狗子。直饒你問他釋迦彌勒還有佛性也無。他也道無。僧曰。趙州禪在口唇邊。因甚只會道個無字。師曰趙州見處只到者里。僧曰和尚不肯趙州那。師曰是。僧曰趙州古佛和尚因甚不肯他。師曰趙州在那裡。隨後便喝。示眾。諸方有海蠡禪海蚌禪鐵刬禪。老僧者里卻是水上葫蘆禪。觸著便動。捺著便轉。活鱍鱍地。無你柰何處。昨日一陽來複。見說生根了也。諸人為我提起看。示眾。有時伸出佛手。有時放出驢腳。錯。有時拍禪床。有時擊香桌。錯。有時舌生毛唇生醭。拄杖長年靠壁角。臨濟德山鼻孔一時穿卻。錯。諸禪德。曏者三個錯處認得。老僧請你吃無面䬪饦。示眾。佛祖行不到處行取一步。佛祖說不到處
【現代漢語翻譯】 於是（僧人）相信並接受奉行而去。師傅說：『贈送你三文錢買草鞋。』（有僧人）問：『德山（指德山宣鑒，Deshan Xuanjian）小參時不回答問題，提問的人要挨三十棒，這是什麼意思？』師傅說：『我這裡不打人，有問題就回答。』（僧人）說：『沒有法可以說，這叫做說法，又是怎麼回事？』師傅拿起棒子，僧人就跑了。師傅說：『做賊的人心虛。』（僧人）問：『禪門一派分為五宗，這其中還有優劣之分嗎？』師傅說：『五五二十五。』（僧人）說：『臨濟（指臨濟宗，Linji school）一宗的子孫遍佈天下，他有什麼長處？』師傅說：『小魚咬斷鸕鶿的腳，白鷺受驚嚇飛上樹梢。』（僧人）說：『涅槃（Nirvana）的心容易明白，差別智難以明瞭，五宗的異同請師傅開示。』師傅說：『退後三步。』師傅向大眾開示：『趙州（指趙州從諗，Zhaozhou Congshen）道了一個『無』字，開口就見心肝，為什麼各位自己產生障礙？』有僧人請教說：『蠢動的含靈都有佛性，為什麼狗子唯獨沒有？』師傅說：『不要說狗子，就算你問我釋迦（Sakyamuni）彌勒（Maitreya）還有沒有佛性，他也會說沒有。』僧人說：『趙州禪在口唇邊，為什麼只會說一個『無』字？』師傅說：『趙州見解只到這裡。』僧人說：『和尚您不認可趙州嗎？』師傅說：『是。』僧人說：『趙州是古佛，和尚您為什麼不認可他？』師傅說：『趙州在哪裡？』隨後就喝斥。（師傅）向大眾開示：『各方有海蠡禪、海蚌禪、鐵刬禪，老僧我這裡卻是水上葫蘆禪，觸碰就動，按壓就轉，活潑潑地，你拿我沒辦法。』昨日一陽來複（冬至），據說已經生根了，各位為我提起來看看。』（師傅）向大眾開示：『有時伸出佛手，有時放出驢腳，錯。有時拍禪床，有時擊香桌，錯。有時舌頭生毛，嘴唇生霉，拄杖常年靠在墻角，臨濟德山（指臨濟宗的德山宣鑒，Deshan Xuanjian）的鼻孔一時穿透，錯。各位禪德，向這三個錯處認識清楚，老僧請你吃無面餄飥（一種麵食）。』（師傅）向大眾開示：『佛祖行不到的地方行進一步，佛祖說不到的地方
【English Translation】 Then (the monk) believed, accepted, and went to practice accordingly. The master said, 'I'll give you three coins to buy straw sandals.' (A monk) asked, 'When Deshan (Deshan Xuanjian) holds a small assembly, he doesn't answer questions, and anyone who asks gets thirty blows. What does this mean?' The master said, 'I don't hit people here; I answer questions when asked.' (The monk) said, 'There is no Dharma (teaching) that can be spoken, yet it's called Dharma teaching. What's going on?' The master picked up a stick, and the monk ran away. The master said, 'A thief has a guilty conscience.' (The monk) asked, 'The Chan (Zen) school is divided into five schools. Are there any superior or inferior among them?' The master said, 'Five times five is twenty-five.' (The monk) said, 'The Linji (Linji school) school has descendants all over the world. What are its strengths?' The master said, 'Small fish bite off the cormorant's feet, and startled egrets fly up to the treetops.' (The monk) said, 'The mind of Nirvana (Nirvana) is easy to understand, but the wisdom of differentiation is difficult to grasp. Please explain the similarities and differences of the five schools.' The master said, 'Step back three steps.' The master instructed the assembly: 'Zhaozhou (Zhaozhou Congshen) said the word 'Mu' (無, 'no' or 'nothingness'), revealing his heart and liver with his mouth. Why do you all create obstacles for yourselves?' A monk asked for instruction, saying, 'All moving, sentient beings have Buddha-nature. Why is it that only dogs do not?' The master said, 'Don't even mention dogs. Even if you ask me whether Sakyamuni (Sakyamuni) and Maitreya (Maitreya) have Buddha-nature, they would also say no.' The monk said, 'Zhaozhou's Chan is on the tip of his tongue. Why does he only say the word 'Mu'?' The master said, 'Zhaozhou's understanding only reaches this point.' The monk said, 'Venerable monk, do you not approve of Zhaozhou?' The master said, 'Yes.' The monk said, 'Zhaozhou is an ancient Buddha. Why don't you approve of him?' The master said, 'Where is Zhaozhou?' Then he shouted. (The master) instructed the assembly: 'In various places, there are sea conch Chan, sea clam Chan, and iron scraper Chan. But here with me, the old monk, it's water gourd Chan. Touch it and it moves; press it and it turns, lively and vibrant, and you can't do anything about it.' Yesterday, the yang (positive energy) returned (Winter Solstice), and it is said that it has taken root. Everyone, lift it up and take a look for me.' (The master) instructed the assembly: 'Sometimes I extend a Buddha's hand, sometimes I release a donkey's foot, wrong. Sometimes I slap the Zen meditation platform, sometimes I strike the incense table, wrong. Sometimes my tongue grows hair, and my lips grow mold. My staff leans against the wall year after year. Linji and Deshan (Deshan Xuanjian of the Linji school) have their nostrils pierced at once, wrong. All you Chan practitioners, if you recognize these three mistakes, this old monk will treat you to noodles without flour.' (The master) instructed the assembly: 'Take a step where the Buddhas and ancestors cannot go. Where the Buddhas and ancestors cannot speak'
說取一句。召眾曰。一鋪是九里。三鋪廿七里。者個是佛祖行不到處。老僧行到。今日初三明日初四後日初五。者個是佛祖說不到處。老僧說到。喝一喝。寧與有智人廝罵。莫與無智人說話。示眾。臨濟大師道我者里是活。祖師西來意一切臨時要用便用。師拈拂子搖曳曰。我者里也是活底。要用便用一切臨時。且道與臨濟底是同是別。擊一擊擲下曰。臨濟大師猶欠者一著在。示眾。舉譬如牛過窗欞頭角四蹄都過了惟有尾巴過不得。師曰者個是東山演祖不了事處。老漢參方三十年也有兩件不了底事。是甚麼兩件事。饑來要吃飯。困來要打眠。示眾。跛者命在杖。濟者命在舟。有來由沒來由。一身還有一身愁。衲僧門下奪食驅牛。擬著眼看便與閉卻戶牖。擬開口道便與塞卻咽喉。夜廊無月不點火。露柱從教撞破頭。示眾。慈悲不是佛。忿怒不是魔。明州布袋橫拖豎拖。人人自屎不覺臭。凈潔地上正好放屙。金窠草窠相去幾何。歲寒落葉無人掃。一任門前堆積多。示眾。天如老漢一個呆僧。爭柰諸人認他不著。道他卓卓巍巍。他卻藞藞䕢䕢。道他藞藞䕢䕢。他又卓卓巍巍。或時做善知識模樣談玄說妙。或時現三頭六臂發瞋發惡。如是等處一一認他不著。殊不知老漢不在諸人眼睛裡卻在諸人鼻孔里。諸人不信伸手摸看。總饒摸
【現代漢語翻譯】 現代漢語譯本 說一句[法語：一句開示]。召集大眾說：『一鋪是九里，三鋪二十七里（此處「里」為中國傳統長度單位）。』這個是佛祖也無法到達的地方，老僧我卻能到達。『今日初三，明日初四，後日初五。』這個是佛祖也無法說到的地方，老僧我說到。喝！[禪宗術語，表示棒喝] 『寧可與有智慧的人爭吵，也不與沒有智慧的人說話。』 開示大眾。臨濟大師[唐朝禪師]說：『我這裡是活潑潑的，祖師西來意[禪宗用語，指達摩祖師從西方來到中國的目的]一切臨時要用就用。』師父拈起拂塵搖動說：『我這裡也是活潑潑的，要用就用，一切臨時。』且說與臨濟大師說的是相同還是不同？擊打一下，放下拂塵說：『臨濟大師還欠缺這一著。』 開示大眾。舉例說，譬如牛過窗戶，頭角四蹄都過去了，唯獨尾巴過不去。師父說：『這個是東山演祖[禪宗祖師]不了事的地方。老漢我參學三十年，也有兩件不了的事。是什麼兩件事？飢餓了要吃飯，睏倦了要睡覺。』 開示大眾。跛腳的人性命在於枴杖，擺渡的人性命在於船隻。有來由沒來由，一身還有一身的愁。衲僧[僧人的別稱]門下奪食驅牛。想要用眼睛看，就給你關閉門窗。想要開口說話，就給你堵塞咽喉。夜裡走廊沒有月亮不點燈，露柱[寺廟中的柱子]任憑你撞破頭。 開示大眾。慈悲不是佛，忿怒不是魔。明州布袋[指布袋和尚，彌勒佛的化身]橫拖豎拖。人人自己拉的屎不覺得臭，乾淨的地上正好拉屎。金窠[富貴人家]草窠[貧賤人家]相差多少？寒冷的冬天落葉沒有人打掃，任憑堆積在門前。 開示大眾。天如老漢[元末明初的僧人]是一個呆笨的僧人，無奈眾人卻認不出他。說他卓卓巍巍[形容高大]，他卻藞藞䕢䕢[形容散漫]。說他藞藞䕢䕢，他又卓卓巍巍。有時做善知識[指導修行的老師]的模樣，談玄說妙。有時現出三頭六臂，發怒作惡。像這些地方，一一都認不出他。殊不知老漢不在你們的眼睛裡，卻在你們的鼻孔里。你們不信伸手摸看，總饒摸著
【English Translation】 English version Say a phrase [French: a phrase of enlightenment]. Summon the assembly and say: 'One pu is nine li, three pu is twenty-seven li (here 'li' is a traditional Chinese unit of length).' This is a place where even the Buddha cannot reach, but I, the old monk, can reach. 'Today is the third day, tomorrow is the fourth day, and the day after tomorrow is the fifth day.' This is a place where even the Buddha cannot speak, but I, the old monk, speak. He! [Zen term, indicating a shout or blow] 'Rather quarrel with a wise person than talk to a foolish person.' Instructing the assembly. Linji Master [Zen master of the Tang Dynasty] said: 'My place is lively, the meaning of the Patriarch's coming from the West [Zen term, referring to the purpose of Bodhidharma's arrival in China from the West] is to use it as needed at any time.' The master picked up the whisk and shook it, saying: 'My place is also lively, use it as needed at any time.' Furthermore, is what Linji Master said the same or different? Strike once, put down the whisk and say: 'Linji Master is still lacking this move.' Instructing the assembly. For example, if a cow passes through a window, its head, horns, and four hooves have all passed, but only its tail cannot pass. The master said: 'This is the place where Dongshan Yanzu [Zen patriarch] did not complete the matter. I, the old man, have studied for thirty years, and there are also two things that I have not completed. What are the two things? When hungry, I want to eat; when sleepy, I want to sleep.' Instructing the assembly. The life of a lame person lies in a crutch, and the life of a ferryman lies in a boat. With or without reason, one body still has one body's sorrow. Monks [another name for monks] snatch food and drive cattle. If you want to look with your eyes, I will close the doors and windows for you. If you want to open your mouth to speak, I will block your throat for you. There is no moon in the night corridor, so don't light a fire. Let the dew pillar [pillar in a temple] break your head. Instructing the assembly. Compassion is not the Buddha, and anger is not the demon. Mingzhou Budai [referring to Budai Monk, the incarnation of Maitreya Buddha] drags horizontally and vertically. Everyone does not feel the stench of their own excrement, and it is good to excrete on the clean ground. How much difference is there between a golden nest [wealthy family] and a grass nest [poor family]? In the cold winter, no one sweeps the fallen leaves, and they are allowed to pile up in front of the door. Instructing the assembly. Old Man Tianru [monk from the late Yuan and early Ming dynasties] is a dull monk, but unfortunately everyone cannot recognize him. Saying that he is tall and majestic, he is actually scattered and unrestrained. Saying that he is scattered and unrestrained, he is actually tall and majestic. Sometimes he acts like a good teacher [teacher who guides practice], talking about profound mysteries. Sometimes he manifests three heads and six arms, becoming angry and evil. In all these places, no one can recognize him. Little do they know that the old man is not in your eyes, but in your nostrils. If you don't believe it, reach out and touch it, even if you touch it
他不著也摸著自家鼻孔。示眾。舉臨濟大師道我在黃檗先師處吃六十痛棒如蒿枝拂相似。師曰。好個頑皮癩骨不知痛癢底粗漢。何似近代兒孫個個皮下有血動著。他絲毫不得也。奇哉。示眾。舉百丈野狐因緣。師曰。前云不落。后云不昧。引得野狐隨群逐隊。喝。當時若下得者一喝。前後五百生一時粉碎。示眾。釋迦老子推不開。達磨大師趕不出。引得一畝之田三蛇九鼠。盡道呼蛇易遣蛇難。拍膝曰。有甚麼難。家有白𤢟之圖。必無如是妖怪。示眾。女子臨出嫁時。治家作活之法一一請教父母。惟有生子養子不待教而自能。所以俗書曰未有學養子而後嫁者也。誠哉。近代宗門衲子則不然。先學說法然後學做佛。寧可不做得佛。不可不會說法。怪哉。師不住山居恒隨機開導。行省平章咸稽顙執弟子禮。屢起江浙諸名山。堅卻不赴。遁跡吳淞間。弟子就吳中構地結屋如叢林規制名師子林。居十有三年。道價日振。至正十四年帝師錫以佛心普濟文慧大辯禪師號兼賜金襕法衣。示寂后塔於水西原。
日本國建長古先印原禪師
本國相州人。姓藤氏。藤為國中貴族。師生有異徴。年十三父母頓捨出家剃染受具戒。慨然航海南詢。初謁無見於天臺。見指往天目參中峰。峰命給侍。師屢呈見解。峰呵之曰根塵不斷如纏縛
【現代漢語翻譯】 現代漢語譯本： 他（禪師）不著意也能摸到自己的鼻孔。（禪師）向大眾展示（這個道理）。 舉臨濟大師的話說：『我在黃檗先師處捱了六十痛棒，就像蒿枝拂過一樣。』 禪師說：『好一個頑皮的癩皮老骨頭，不知疼痛！哪裡像近代的兒孫，個個皮下有血，一動就受不了。』 奇怪啊！ （禪師）向大眾展示（這個道理）。舉百丈野狐的因緣。 禪師說：『前說『不落（因果）』，后說『不昧（因果）』，引得野狐隨群逐隊。』喝！當時如果能下一喝，前後五百生的業報一時粉碎！』 （禪師）向大眾展示（這個道理）。釋迦老子（釋迦牟尼佛）推不開，達磨大師趕不出，引得一畝田里有三蛇九鼠。（比喻邪說橫行）都說呼喚蛇容易，遣走蛇難。』 （禪師）拍膝說：『有什麼難的？家裡有白澤（báizé，中國古代神獸，能說人話，通萬物之情）之圖，必定沒有這樣的妖怪。』 （禪師）向大眾展示（這個道理）。女子臨出嫁時，治理家務、操持生計的方法一一請教父母，唯有生子養子，不用教導也能自己學會。所以俗話說：『沒有先學養孩子再嫁人的。』 誠然如此！ 近代的宗門衲子（僧人）則不然，先學說法，然後學做佛。寧可不做佛，不可不會說法。』 怪哉！ 禪師不住在山裡，經常隨機開導。行省平章（官名）都稽顙（qǐsǎng，古代一種跪拜禮，以額觸地）執弟子禮。多次被邀請住持江浙一帶的名山，堅決不赴任，隱遁在吳淞一帶。弟子們在吳中（蘇州）建造房屋，像叢林（寺院）的規制一樣，名為獅子林。禪師在那裡住了十三年，道價日漸興盛。至正十四年（1354年），帝師（元朝皇帝的老師，多為高僧）賜予『佛心普濟文慧大辯禪師』的稱號，並賜予金襕法衣。示寂（圓寂）后，塔建在水西原。
日本國建長古先印原禪師
本國相州人，姓藤氏。藤氏是國中的貴族。禪師出生時有奇異的徵兆。十三歲時，父母允許他捨棄世俗出家，剃髮染衣，受具足戒。慨然乘船向南尋訪（佛法）。最初在天臺拜訪無見（禪師），無見（禪師）指示他前往天目山參訪中峰（禪師）。中峰（禪師）命他擔任侍者。禪師多次呈述自己的見解，中峰（禪師）呵斥他說：『根塵（六根和六塵，佛教用語，指感官和感覺對像）不斷，就像被纏縛一樣！』
【English Translation】 English version: He (the Chan master) can touch his own nose without effort. He demonstrates this to the assembly. He cites Master Linji, saying, 'I received sixty blows from my former teacher Huangbo, like being brushed by artemisia branches.' The Chan master says, 'What a naughty, scabby old bone, not knowing pain! How unlike the modern descendants, each with blood under their skin, unable to bear the slightest touch!' How strange! He demonstrates this to the assembly. He cites the cause and condition of Baizhang's wild fox. The Chan master says, 'The former said 'not falling (into causality),' the latter said 'not being obscured (by causality),' leading the wild fox to follow the crowd in droves.' 'Ha! If one could have given a shout at that time, the karmic retribution of the past and future five hundred lives would have been shattered in an instant!' He demonstrates this to the assembly. 'Old Shakya (Shakyamuni Buddha) cannot be pushed away, and Great Master Bodhidharma cannot be driven out, leading to three snakes and nine rats in one acre of land.' (A metaphor for rampant heresies) 'Everyone says it is easy to summon a snake, but difficult to send it away.' The Chan master claps his knee and says, 'What is so difficult? If one has a picture of the Baize (báizé, an ancient Chinese mythical creature said to be able to speak human languages and understand the feelings of all things) at home, there will surely be no such monsters.' He demonstrates this to the assembly. 'When a woman is about to marry, she asks her parents one by one about the methods of managing the household and making a living, but only the matter of giving birth and raising children she can learn on her own without being taught. Therefore, a common saying goes, 'There is no one who learns how to raise children before getting married.' How true! Modern Chan monks are not like this. They first learn how to preach, and then learn how to become a Buddha. It is better not to become a Buddha than not to know how to preach.' How strange! The Chan master does not reside in the mountains, but often gives guidance according to circumstances. Provincial administrators and high officials all kowtow (qǐsǎng, an ancient form of kneeling and bowing with the forehead touching the ground) and perform the disciple's ceremony. He was repeatedly invited to preside over famous mountains in the Jiangzhe area, but he firmly declined and hid in the Wusong area. Disciples built houses in Wuzhong (Suzhou), like the regulations of a monastery, named Lion Grove Garden. The Chan master lived there for thirteen years, and his reputation grew day by day. In the fourteenth year of the Zhizheng era (1354), the Imperial Preceptor (teacher of the Yuan Dynasty emperor, often a high-ranking monk) bestowed the title 'Buddha-Mind Universally Saving Wise and Eloquent Chan Master' and bestowed a golden kasaya. After his passing (parinirvana), the stupa was built in Shuixi Plain.
Zen Master Kosen In'in of Kencho-ji Temple, Japan
He was from Sagami Province in Japan, with the surname Fuji. The Fuji clan was a noble family in the country. The Chan master was born with unusual signs. At the age of thirteen, his parents allowed him to renounce the world and become a monk, shaving his head, dyeing his robes, and receiving the full precepts. He resolutely sailed south to seek (the Dharma). He first visited Wujian (Chan master) at Tiantai, who instructed him to visit Zhongfeng (Chan master) at Tianmu Mountain. Zhongfeng (Chan master) ordered him to serve as an attendant. The Chan master repeatedly presented his views, and Zhongfeng (Chan master) scolded him, saying, 'The roots and dust (the six senses and their objects, Buddhist terms referring to the senses and the objects of sensation) are not severed, like being entangled!'
何。師退而悲泣食寢俱廢。峰憐其誠因語之曰。此心包羅萬象。迷則生死悟則涅槃。生死之迷固是未易驅斥。涅槃之悟猶是入眼金塵。當知般若如大火聚。近之則焦首爛額。惟存不退轉一念。生與同生死與同死。自然與道相符。脫使未悟之際。千釋迦萬慈氏傾出。四大海水入汝耳根。總是虛妄塵勞。皆非究竟。師聞不覺悚然汗下。一日有省趨告峰曰。印原撞入銀山鐵壁去也。峰曰。既入銀山鐵壁。來此何為。師釋然領解。峰因囑曰善自護持。復參虛谷陵古林茂東嶼海月江印諸老。咸以師子兒稱之。會清拙澄公歸國。載師同返。遐邇欽敬。初出主甲州之慧林。歷遷八剎。后住相州之建長。一日示疾謂侍者曰。時至矣可持觚翰來。乃曰吾塔已成未書額耳。大書心印二字端坐而逝。初門人慾畫師像預索讚語。師作一圓相題其上曰。妙相圓明。如如不動。觸處相逢。是何面孔。世壽八十僧臘六十七。
般若誠禪師法嗣
建寧府高仰山古梅正友禪師
貴溪丁氏子。依末山本公受業。后參絕學發明宗旨。流寓江淮垂三十年。思得佳山水結茅歸隱。慕武夷幽勝遂入閩。初主南浦之天心。泰定元年建陽簿蔣德懋洎長者陳益宗舍園作庵迎師開山。敕額大覺妙智。室中每舉狗子無佛性話。鉗錘勘驗。不少假借。結制上堂
【現代漢語翻譯】 現代漢語譯本： 何（不知何人）。老師退下後悲傷哭泣，飲食睡眠都廢止了。高峰禪師憐憫他的誠心，於是對他說：『此心包容萬象，迷惑就會生死輪迴，覺悟就是涅槃（佛教用語，指解脫）。生死的迷惑本來就不容易驅除，涅槃的覺悟也像是進入眼中的金粉。應當知道般若（梵語，智慧）就像巨大的火堆，靠近就會燒焦頭顱，燒爛額頭。唯有保持不退轉的信念，活著與生死同在，死去與生死同死，自然就會與道相符。即使在沒有覺悟的時候，千個釋迦（釋迦牟尼佛）萬個慈氏（彌勒菩薩）傾囊相授，四大海水灌入你的耳朵，也都是虛妄的塵勞，都不是究竟。』老師聽了，不禁悚然，汗流浹背。一天，有所領悟，跑去告訴高峰禪師說：『印章原來是撞入銀山鐵壁里去了。』高峰禪師說：『既然進入銀山鐵壁，來這裡做什麼？』老師釋然領悟。高峰禪師於是囑咐說：『好好守護保持。』又參訪了虛谷陵、古林茂、東嶼海月、江印等老禪師，都被他們稱讚為師子兒（比喻有才能的後輩）。恰逢清拙澄公回國，帶著老師一同返回，遠近的人都欽佩尊敬。起初主持甲州（日本地名）的慧林寺，歷任八座寺院的住持。後來住在相州（日本地名）的建長寺。一天，感到生病，告訴侍者說：『時間到了，可以拿筆墨來。』於是寫道：『我的塔已經建成，只是沒有寫匾額罷了。』於是大書『心印』二字，端坐而逝。起初，門人想要畫老師的畫像，預先索要讚語。老師作了一個圓相，在上面題寫道：『妙相圓明，如如不動，觸處相逢，這是什麼面孔？』世壽八十歲，僧臘六十七年。
般若誠禪師的法嗣
建寧府（元代行政區劃）高仰山古梅正友禪師
貴溪（今江西省貴溪市）丁氏之子。依末山本公受業。後來參訪絕學禪師，發明宗旨。流落在江淮一帶三十多年，想要得到好的山水結茅隱居。仰慕武夷山的幽靜秀麗，於是進入福建。起初主持南浦的天心寺。泰定元年（1324年），建陽縣的縣簿蔣德懋以及長者陳益宗捨棄園林作為庵寺，迎接禪師開山。皇帝敕賜寺額為大覺妙智寺。寺中每次都舉『狗子無佛性』的話頭，嚴格考察驗證，不稍加寬容。結制上堂（指禪宗寺院在結夏安居期間舉行的說法活動）。
【English Translation】 English version: He (unknown who). The teacher retreated, weeping sadly, and neglecting food and sleep. Feng (referring to Gaofeng Yuanmiao) pitied his sincerity and said to him: 'This mind encompasses all phenomena. Delusion leads to birth and death, while enlightenment is Nirvana (Sanskrit term, referring to liberation). The delusion of birth and death is inherently difficult to dispel, and the enlightenment of Nirvana is like gold dust entering the eyes. You should know that Prajna (Sanskrit term, wisdom) is like a great fire; approaching it will scorch your head and burn your forehead. Only by maintaining a single thought of non-retrogression, living and dying with birth and death, will you naturally be in harmony with the Tao. Even if, in a state of non-enlightenment, a thousand Shakyas (Shakyamuni Buddha) and ten thousand Maitreyas (Maitreya Bodhisattva) poured out their teachings, and the waters of the four great oceans entered your ears, they would all be illusory dust and toil, and not the ultimate.' The teacher, upon hearing this, was startled and broke into a sweat. One day, he had an awakening and rushed to tell Feng: 'The seal has crashed into a silver mountain and iron wall!' Feng said: 'Since it has entered the silver mountain and iron wall, what are you doing here?' The teacher was relieved and understood. Feng then instructed him: 'Take good care and maintain it.' He also visited the old Chan masters Xugu Ling, Gulin Mao, Dongyu Haiyue, and Jiang Yin, and they all praised him as a 'lion cub' (a metaphor for a talented junior). It happened that Qingzhuo Cheng returned to the country and brought the teacher back with him. People far and near admired and respected him. Initially, he presided over Huilin Temple in Kai Prefecture (Japanese place name), and successively served as abbot of eight temples. Later, he lived in Kencho Temple in Sagami Province (Japanese place name). One day, feeling ill, he told his attendant: 'The time has come; bring me a brush and ink.' Then he wrote: 'My pagoda is already built, only the plaque has not been written.' So he wrote the two characters 'Mind Seal' in large letters, sat upright, and passed away. Initially, the disciples wanted to paint a portrait of the teacher and asked for a eulogy in advance. The teacher made a circle and wrote on it: 'The wonderful form is perfectly clear, unmoving as it is. Meeting everywhere, what face is this?' He lived to be eighty years old, with sixty-seven years as a monk.
Successor of Chan Master Prajna Cheng
Chan Master Gumei Zhengyou of Gaoyang Mountain in Jianning Prefecture (Yuan Dynasty administrative division)
A son of the Ding family of Guixi (now Guixi City, Jiangxi Province). He studied under Monk Motoyama. Later, he visited Chan Master Juexue and discovered the essence of the school. He wandered in the Jianghuai area for more than thirty years, wanting to find good mountains and rivers to build a hut and live in seclusion. Admiring the secluded beauty of Mount Wuyi, he entered Fujian. Initially, he presided over Tianxin Temple in Nanpu. In the first year of Taiding (1324 AD), Jiang Demao, the magistrate of Jianyang County, and the elder Chen Yizong donated their gardens to build a monastery and welcomed the master to open the mountain. The emperor bestowed the temple name 'Great Enlightenment Wonderful Wisdom Temple'. In the abbot's room, he always raised the topic of 'A dog has no Buddha-nature', strictly examining and verifying, without any leniency. Concluding the summer retreat and ascending the hall (referring to the Dharma talk held in Chan monasteries during the summer retreat).
。仰山結制尋常活計。眼裡放光鼻孔斢氣。遇饑而餐遇困即睡。諸方撒土揚沙。高仰心空及第。上堂。九旬禁足又過一半。心地未明如牽火鉆。光陰莫虛度。了卻閑公案。平地無端捉得賊。老僧出來為汝斷。解夏上堂。九旬禁足特地成錯。三月安居無繩自縛。布袋解開乾坤寥廓。放去若龜毛。收來懸兔角。試將兩眼掛虛空。一陣涼風生殿角。小參。月落山頭慘。云橫谷口陰。欲明生死事。直見本來人。還有會得本來人底么。良久曰。夜靜不勞重借月。玉蟾常掛太虛中。師生於至元乙酉。寂于至正壬辰。說法二十九夏。住世六十八秋。全身塔于本山。
智者義禪師法嗣
杭州凈慈德隱普仁禪師
婺之蘭溪趙氏子。年十歲依寶石演法院秋潭受業。十四祝髮。二十參方。時瞭然義禪師弘大辨之道于智者寺。師往叩。機鋒觸發。旋命侍香。東陽主道場招師掌記。復見南楚于雙徑。分座說法。至正乙未出世西峰凈土。戊戌高帝親帥六師至婺州幸智者寺。詔師主之。甲寅遷凈慈。一日示微疾。屈指計曰。今夏五月矣。左右曰然。師曰八月八日最良。吾將逝矣。至期整衣端坐而逝。世壽六十有四僧臘五十。有三會語錄。
凈慈林禪師法嗣
杭州止庵德祥禪師
本郡人。與同庵俱為平山嗣。德業
【現代漢語翻譯】 現代漢語譯本：仰山結制后的日常活動就是，眼裡閃著智慧的光芒，鼻孔里噴出氣概。餓了就吃，困了就睡。各處禪林都在傳播佛法，高仰禪師的心境空明，最終開悟。上堂說法時說：『九十天的禁足修行已經過了一半，如果心地沒有開悟，就像用木頭鉆火一樣困難。不要虛度光陰，了結那些無意義的爭論。』就像在平靜的地面上突然抓住了強盜，老僧出來為你們判斷是非。解夏上堂說法時說：『九十天的禁足修行，實際上是自己給自己製造錯誤。三個月的安居，就像沒有繩子卻自己把自己捆綁起來。』解開布袋，乾坤就變得空曠寥廓。放出去就像是烏龜的毛一樣不存在，收回來就像是懸掛在空中的兔子角一樣不可能。試著將兩隻眼睛掛在虛空中，一陣涼風就會從殿角吹來。』小參時說：『月亮落在山頭，一片淒涼；雲彩橫在山谷口，一片陰暗。想要明白生死大事，就要直接見到自己的本來面目。』還有誰能領會本來面目嗎？』良久之後說：『夜裡安靜，不需要再借用月光，玉蟾（月亮的別稱）常常懸掛在太空中。』禪師生於元朝至元乙酉年（1285年），寂于元朝至正壬辰年（1352年），說法二十九個夏天，住世六十八個春秋，全身塔葬在本山。
智者義禪師的法嗣
杭州凈慈德隱普仁禪師
婺州蘭溪趙氏之子。十歲時依止寶石演法院的秋潭禪師受業，十四歲剃度出家，二十歲開始參訪各地。當時瞭然義禪師在智者寺弘揚大辨禪法，禪師前去請教，機鋒相對，隨即被命為侍香。東陽的主持邀請禪師掌管文記。又在雙徑拜見了南楚禪師，並分座說法。元朝至正乙未年（1355年）出世于西峰凈土。元朝至正戊戌年（1358年），高帝親自率領軍隊到達婺州，並駕臨智者寺，詔令禪師主持寺務。元朝至正甲寅年（1374年）遷往凈慈寺。有一天，禪師略感不適，屈指計算說：『現在是五月了。』左右回答說是的。禪師說：『八月八日是最好的日子，我將要離去了。』到了那天，禪師整理好衣物，端坐而逝。世壽六十四歲，僧臘五十年。著有三會語錄。
凈慈林禪師的法嗣
杭州止庵德祥禪師
本郡人，與同庵禪師都是平山禪師的法嗣，德行高尚。
【English Translation】 English version: After Yangshan (a place name) established the monastic rules, the daily activities were: eyes shining with wisdom, nostrils exuding vigor. Eating when hungry, sleeping when tired. The Dharma was spread in various Chan monasteries, and Chan Master Gaoyang's (a person's name) mind was clear and empty, and he finally attained enlightenment. When ascending the hall to preach, he said: 'Half of the ninety-day retreat has passed. If the mind is not enlightened, it is as difficult as drilling wood to make fire. Do not waste time, and settle those meaningless disputes.' It's like suddenly catching a robber on the peaceful ground, and the old monk comes out to judge right and wrong for you.' When disengaging from the summer retreat and ascending the hall to preach, he said: 'The ninety-day retreat is actually creating mistakes for oneself. The three-month retreat is like tying oneself up without ropes.' Unfasten the cloth bag, and the universe becomes vast and empty. Letting it go is like the non-existent hair of a tortoise, and taking it back is like the impossible horn of a rabbit hanging in the air. Try hanging your eyes in the void, and a cool breeze will blow from the corner of the hall.' During the small assembly, he said: 'The moon falls on the mountain, a scene of desolation; clouds lie across the valley entrance, a scene of gloom. If you want to understand the great matter of life and death, you must directly see your original face.' Is there anyone who can comprehend the original face?' After a long silence, he said: 'In the quiet night, there is no need to borrow moonlight again, the jade toad (another name for the moon) often hangs in the void.' The Chan master was born in the year of Yiyou (1285) of the Zhiyuan (era name) period of the Yuan Dynasty, and passed away in the year of Renchen (1352) of the Zhizheng (era name) period of the Yuan Dynasty, preaching the Dharma for twenty-nine summers, living in the world for sixty-eight autumns, and his whole body was buried in a pagoda on this mountain.
Dharma successor of Chan Master Zhiyi
Chan Master Puren Deyin of Jingci (a place name) Monastery in Hangzhou (a place name)
The son of the Zhao family of Lanxi (a place name) in Wuzhou (a place name). At the age of ten, he followed Chan Master Qiutan of Baoshi (a place name) Yanyuan (a place name) Monastery to receive instruction, at the age of fourteen he shaved his head and became a monk, and at the age of twenty he began to visit various places. At that time, Chan Master Yiran was promoting the Dharma of great eloquence at Zhizhe (a place name) Monastery, and the Chan master went to ask for instruction, and in a sharp exchange, he was immediately appointed as the incense attendant. The host of Dongyang (a place name) invited the Chan master to manage the records. He also met Chan Master Nanchu at Shuangjing (a place name), and shared the seat to preach the Dharma. In the year of Yiwei (1355) of the Zhizheng (era name) period of the Yuan Dynasty, he appeared in the world at Xifeng (a place name) Pure Land. In the year of Wuxu (1358) of the Zhizheng (era name) period of the Yuan Dynasty, Emperor Gao personally led his troops to Wuzhou (a place name) and visited Zhizhe (a place name) Monastery, and ordered the Chan master to preside over the monastery affairs. In the year of Jiayin (1374) of the Zhizheng (era name) period of the Yuan Dynasty, he moved to Jingci (a place name) Monastery. One day, the Chan master felt slightly unwell, and counted his fingers and said: 'It is now May.' Those around him replied yes. The Chan master said: 'August 8th is the best day, I am going to leave.' On that day, the Chan master tidied up his clothes, sat upright and passed away. He lived to the age of sixty-four, and had been a monk for fifty years. He wrote the 'Three Assemblies' recorded sayings.
Dharma successor of Chan Master Lin of Jingci (a place name)
Chan Master Dexiang of Zhian (a place name) in Hangzhou (a place name)
A native of this prefecture, he and Chan Master Tongan (a person's name) were both Dharma successors of Chan Master Pingshan (a person's name), and possessed high moral character.
風雅為時賢所重。一日將涅槃。眾請說偈。師忽倚座曰。者一隊噇酒糟漢。我爭如你何。竟趨寂。(徑山莊公有師半身像贊曰。一提鈯斧。六坐道場。道傳正續。名動諸方。駕慈航暫游笠澤。懸慧日久駐錢塘。龍淵之龍奮迅。鳳臺之鳳翱翔。既攄誠而闡大教。益垂手以整頹綱。全身雖不露。遍界莫能藏。百千三昧毫端現。四海叢林話轉長)
金陵天界同庵易道夷簡禪師
洪武十一年主南屏凈慈。兵燹之餘殿堂鐘鼓為之一新。父子繼席傳為盛事。二十五年奉旨升主大天界寺。
海門則禪師法嗣
湖州弁山白蓮南極懶云智安禪師
嘉興沈氏子。住海昌凈妙寺。謁天真發明別傳之旨。韜光晦跡交聘不赴。𣆶居弁山之白蓮。示眾。萬法歸一。無孔鐵錘當面擲。一歸何處。抹過西天並此土。青州布衫重七斤。寒巖古木璚華春。仁者慇勤問端的。娘生鼻孔從來直。倘然言下解知歸。九九方明八十一。後退歸凈妙。示寂塔于弁山之南阡。所著有南極語要。
華頂睹禪師法嗣
處州福林白雲智度禪師
郡之麗水人。族吳氏。年十五從禪智寺空中假剃髮。越數夏出遊七閩。遍歷諸方無可其意者。旋還里之白雲。因澄禪師故基築室以居名曰福林。后詣浙西參靈石芝于凈慈。復謁斷崖義于
【現代漢語翻譯】 現代漢語譯本： 風雅的言論被當時的賢士所重視。有一天，（同庵易道夷簡禪師）將要涅槃，眾人請他說偈語。禪師忽然靠著座位說：『這一群吃酒糟的傢伙，我能把你們怎麼樣呢？』 最終趨向寂滅。（徑山莊公有禪師半身像贊語說：『提起鈯斧，六次坐鎮道場，道義的傳承正統而延續，名聲震動各方。駕著慈悲的航船暫時遊歷笠澤，懸掛智慧的太陽長久駐留在錢塘。龍淵的龍奮迅飛騰，鳳臺的鳳翱翔盤旋。既已竭誠而闡揚大法，又伸出援手來整頓頹廢的綱紀。全身雖然不顯露，卻遍佈整個世界無法隱藏。百千種三昧在毫端顯現，四海叢林中的談話流傳甚廣』）
金陵天界同庵易道夷簡禪師
明洪武十一年（1378年）主持南屏凈慈寺。經歷戰亂之後，殿堂鐘鼓煥然一新。父子相繼主持寺廟，傳為盛事。洪武二十五年（1392年）奉旨升爲主持大天界寺。
海門則禪師法嗣
湖州弁山白蓮南極懶云智安禪師
嘉興沈氏之子。住在海昌凈妙寺。拜謁天真禪師，發明了別傳的宗旨。韜光養晦，多次聘請都不赴任。隱居在弁山的白蓮。向大眾開示：『萬法歸一，無孔鐵錘當面擲來。一歸向何處？抹過西天和此土。青州布衫重七斤，寒巖古木顯現出如玉般美好的春天。仁者慇勤地詢問究竟，娘生鼻孔本來就是直的。倘若在言語之下理解了歸宿，九九歸一才能明白八十一的真諦。』 後來退隱回到凈妙寺。示寂后塔建在弁山的南邊。所著有《南極語要》。
華頂睹禪師法嗣
處州福林白雲智度禪師
處州麗水人，吳姓。十五歲時在禪智寺由空中（法號）假剃度。過了幾個夏天，出遊七閩（福建），遍訪各處都不能使他滿意。於是返回家鄉的白雲山，因為澄禪師的舊址而建造房屋居住，命名為福林。後來到浙西參訪靈石芝禪師于凈慈寺，又拜謁斷崖義禪師于（靈隱寺）。
【English Translation】 English version: Venerable words were valued by the wise men of the time. One day, when (Chan Master Tong'an Yidao Yijian) was about to enter Nirvana, the assembly asked him to speak a verse. The Chan Master suddenly leaned on his seat and said, 'This group of wine dregs eaters, what can I do with you?' Finally, he entered stillness. (Zhuang Gong of Jingshan had an inscription praising the Chan Master's half-body portrait, saying: 'Raising the tomahawk, seated in the Dharma hall six times, the transmission of the Dharma is orthodox and continuous, his name shakes all directions. Steering the ship of compassion, he temporarily travels to Ze Lake, hanging the sun of wisdom, he resides in Qiantang for a long time. The dragon of Longyuan soars swiftly, the phoenix of Fengtai circles and flies. Having sincerely expounded the Great Dharma, he extends a helping hand to rectify the declining order. Although the whole body is not revealed, it cannot be hidden throughout the entire world. Hundreds of thousands of Samadhis appear at the tip of his hair, and the conversations in the forests of the four seas spread far and wide.')
Chan Master Tong'an Yidao Yijian of Tianjie Temple in Jinling (Nanjing)
In the eleventh year of Hongwu (1378) of the Ming Dynasty, he presided over Jingci Temple in Nanping. After the war, the halls, bells, and drums were completely renewed. Father and son successively presided over the temple, which was regarded as a great event. In the twenty-fifth year of Hongwu (1392), he was ordered to ascend to preside over the Great Tianjie Temple.
Dharma descendant of Chan Master Hai Menze
Chan Master Nanji Lazy Cloud Zhian of Bailian in Bian Mountain, Huzhou
A son of the Shen family in Jiaxing. He lived in Jingmiao Temple in Haichang. He visited Chan Master Tianzhen and discovered the essence of special transmission. He concealed his brilliance and declined many invitations. He lived in seclusion in Bailian in Bian Mountain. He instructed the assembly: 'All dharmas return to one, a seamless iron hammer is thrown in your face. Where does one return to? Wipe out the Western Heaven and this land. The blue cloth shirt of Qingzhou weighs seven pounds, the cold cliffs and ancient trees reveal a jade-like spring. The benevolent ones earnestly ask for the ultimate, the nose born from the mother is naturally straight. If you understand the return under the words, you can understand the true meaning of eighty-one after ninety-nine.' Later, he retired to Jingmiao Temple. After his death, the pagoda was built on the south side of Bian Mountain. His writings include 'Essentials of Nanji'.
Dharma descendant of Chan Master Huading Du
Chan Master Baoyun Zhidou of Fulin in Chuzhou
A native of Lishui in Chuzhou, with the surname Wu. At the age of fifteen, he had his head shaved by Kongzhong (Dharma name) at Chan Zhi Temple. After several summers, he traveled to the Seven Min (Fujian), visiting various places but none could satisfy him. So he returned to his hometown of Baiyun Mountain, and built a house to live in because of the old site of Chan Master Cheng, naming it Fulin. Later, he visited Chan Master Lingshi Zhi at Jingci Temple in Western Zhejiang, and also visited Chan Master Duanya Yi at (Lingyin Temple).
西峰。俱不契。聞無見說法華頂往叩之曰。西來密意未審何如。見曰待娑羅峰點頭卻與汝道。師擬進語。見便喝。師曰娑羅峰頂白浪滔天。華開芒種后。葉落立秋前。見曰我者里無殘羹餿飯。師曰此非殘羹餿飯而何。見頷之。遂服勤數載辭去。見囑曰。昔南嶽受大鑒記莂后。得馬祖授以心法。針芥相契不在多言。勿掉三寸舌誑人。須真正見解著於行履方為報佛深恩耳。師佩服。久之復往長沙見無方普。云居謁小隱大。至正甲午還福林。尋主龍泉普慈。遷武峰。國朝洪武己酉詔徴天下高僧建法會於蔣山。師應詔會事。戒嚴還至杭。杭人奉居虎跑。秋趨華頂。明年春示微疾仍回福林。沐浴更衣索筆書偈曰。無世可辭。有眾可別。大虛空中何必釘橛。擲筆而逝。壽六十七臘五十三。阇維舍利五色。齒牙數珠皆不壞。建塔瘞于院西。
天童一禪師法嗣
杭州徑山呆庵敬中普莊禪師
臺之仙居袁氏子。依天童左庵芟染。久之不契。出遊參了堂于天寧。堂問何來。師曰天童。堂曰冒雨沖寒著甚死急。師曰正為生死事急。堂曰如何是生死事。師以坐具作摵勢。堂曰敢來者里捋虎鬚。參堂去。一日室中舉庭前柏樹子話。師擬開口。堂劈口便掌。從此悟入。初出世撫州北禪。后遷云居。洪武二十六年詔徴天下高行沙門
【現代漢語翻譯】 現代漢語譯本： 西峰的說法，都不契合他的心意。聽說無見禪師在法華頂，就前去拜訪，問道：『西來的秘密心意究竟如何？』無見禪師說：『等娑羅峰點頭，就告訴你。』禪師想要說話，無見禪師就喝斥他。禪師說：『娑羅峰頂白浪滔天，花在芒種后開放，葉子在立秋前落下。』無見禪師說：『我這裡沒有殘羹餿飯。』禪師說：『這不是殘羹餿飯又是什麼？』無見禪師點頭認可。於是禪師服侍無見禪師數年，然後告辭離去。無見禪師囑咐說：『過去南嶽懷讓禪師接受六祖慧能的印可后，又得到馬祖道一傳授心法，針尖對麥芒，相互契合，不在於多說話。不要隨便賣弄你的三寸不爛之舌欺騙人。必須要有真正的見解，落實到行動上，才算是報答佛的深恩啊。』禪師牢記在心。過了很久，又去長沙拜見無方普禪師，在云居山拜見小隱大禪師。至正甲午年（1354年）回到福林寺。不久主持龍泉普慈寺，后遷往武峰寺。國朝洪武己酉年（1369年），朝廷下詔徵召天下高僧到蔣山建立法會，禪師應詔參加。返回杭州時，杭州人請他住在虎跑寺。秋天前往華頂，第二年春天略感不適，又回到福林寺。沐浴更衣后，拿起筆寫下偈語說：『沒有世間可以辭別，有眾生可以告別。在廣闊的虛空中，何必釘下木樁？』寫完后扔掉筆去世，享年六十七歲，僧臘五十三年。火化后，舍利呈現五種顏色，牙齒和念珠都沒有損壞。建塔埋葬在寺院西邊。
天童一禪師法嗣
杭州徑山呆庵敬中普莊禪師
臺州仙居人，姓袁。依止天童左庵剃度。很久都不契合。外出遊歷，參訪天寧寺的了堂禪師。了堂禪師問：『從哪裡來？』禪師說：『天童寺。』了堂禪師說：『冒著雨雪嚴寒，急著趕路做什麼？』禪師說：『正是爲了生死大事著急。』了堂禪師說：『什麼是生死大事？』禪師用坐具做出摔打的姿勢。了堂禪師說：『竟然敢在這裡捋虎鬚。』讓禪師去參堂。一天，了堂禪師在室內舉『庭前柏樹子』的話頭。禪師剛要開口，了堂禪師劈頭就是一掌。禪師從此開悟。最初在撫州北禪寺開法，後來遷往云居寺。洪武二十六年（1393年），朝廷下詔徵召天下有高尚品行的沙門。
【English Translation】 English version: His views did not align with those of Xifeng. Hearing that Zen Master Wujian was at the summit of Fahua, he went to visit and asked, 'What is the secret intention of the West?' Zen Master Wujian said, 'I will tell you when Mount Suoluo nods.' The Zen master was about to speak, but Zen Master Wujian shouted at him. The Zen master said, 'White waves surge at the summit of Mount Suoluo, flowers bloom after Mangzhong (Grain in Ear), and leaves fall before Liqiu (Autumn Begins).' Zen Master Wujian said, 'I have no leftovers or stale food here.' The Zen master said, 'What is this if not leftovers and stale food?' Zen Master Wujian nodded in agreement. Thereupon, the Zen master served Zen Master Wujian for several years before taking his leave. Zen Master Wujian instructed him, 'In the past, Zen Master Huairang of Nanyue received the recognition of the Sixth Patriarch Huineng, and later received the mind-seal transmission from Mazu Daoyi. Like a needle meeting mustard seed, they were in perfect accord, not needing many words. Do not carelessly use your glib tongue to deceive people. You must have genuine insight and put it into practice to truly repay the Buddha's deep kindness.' The Zen master kept this in mind. After a long time, he went to Changsha to visit Zen Master Wufang Pu, and to Yunju Mountain to visit Zen Master Xiaoyin Da. In the year Jiazhou of the Zhizheng era (1354 AD), he returned to Fulin Temple. Soon after, he presided over Longquan Puji Temple, and later moved to Wufeng Temple. In the year Jiyou of the Hongwu era of the National Dynasty (1369 AD), the court issued an edict summoning eminent monks from across the land to establish a Dharma assembly at Jiangshan. The Zen master responded to the edict and participated in the event. Returning to Hangzhou, the people of Hangzhou invited him to reside at Hupao Temple. In the autumn, he went to Huading, and the following spring, feeling slightly unwell, he returned to Fulin Temple. After bathing and changing clothes, he picked up a brush and wrote a verse, saying, 'There is no world to renounce, there are sentient beings to bid farewell. In the vast emptiness, why drive in a stake?' He threw down the brush and passed away, at the age of sixty-seven, with fifty-three years as a monk. After cremation, the sarira (relics) were of five colors, and the teeth and rosary beads remained intact. A pagoda was built to bury them west of the temple.
A Dharma heir of Zen Master Yichan of Tiantong
Zen Master Jingzhong Puzhuang of Daian Temple, Jingshan, Hangzhou
A native of Xianju, Taizhou, with the surname Yuan. He was tonsured by Zen Master Zuoan of Tiantong. After a long time, they did not agree. He traveled and visited Zen Master Liaotang at Tianning Temple. Zen Master Liaotang asked, 'Where do you come from?' The Zen master said, 'Tiantong Temple.' Zen Master Liaotang said, 'Why are you rushing so urgently through the rain and cold?' The Zen master said, 'Precisely because the matter of birth and death is urgent.' Zen Master Liaotang said, 'What is the matter of birth and death?' The Zen master made a gesture of throwing with his sitting cloth. Zen Master Liaotang said, 'How dare you come here to stroke the tiger's whiskers?' He told the Zen master to go to the meditation hall. One day, in the room, he raised the topic of 'the cypress tree in front of the courtyard.' As the Zen master was about to speak, Zen Master Liaotang slapped him in the face. From this, the Zen master attained enlightenment. He first opened a Dharma hall at Beichan Temple in Fuzhou, and later moved to Yunju Temple. In the twenty-sixth year of Hongwu (1393 AD), the court issued an edict summoning monks of high virtue from across the land.
。師應詔。對揚稱旨。是年秋銜命祀廬山。禮成詔主徑山。僧問如何是云居境。師曰路轉溪回空院靜。曰如何是境中人。師曰太平時代自由身。曰。人境已蒙師指示。愿聞一句接初機。師曰無毛鷂子貼天飛。問路逢達道人不將語默對時如何。師曰達道者方知。僧曰和尚何得干戈相待。師曰捉賊不如嚇賊。僧曰明眼人瞞他一點不得。師曰情知你不是好心。師嘗勘僧曰。近奉公文務要打點。上座。僧曰某甲不是奸細。師曰也須勘過始得。僧曰和尚莫倚勢欺人。師展手曰把將公驗來。僧擬議。師便掌。一僧曰久聞和尚有此機要。師曰山僧失利。一僧問承聞和尚有打點之機是否。師熟視曰汝來自首那。僧曰學人掀倒禪床去也。師曰汝是甚處人。僧曰高著眼。師曰者依草附木底精靈。師一日問新到曰。我者里虎狼塞路荊棘參天。上人到來有何忙事。僧曰特來禮拜和尚。師曰入門一句則不問。腳跟下草鞋甚處得來。僧擬議。師便喝。又問昨離何處。僧曰廬山。師曰不勞再勘。師剷草次。僧問者片田地幾時刬得乾淨。師舉起鋤頭曰未審上座喚作甚麼。僧無語。師拋下鋤頭曰者片田地幾時刬得乾淨。問騎虎頭收虎尾中間事作么生。師曰渠儂得自由。僧曰只如古人道我也弄不出意旨如何。師曰入水見長人。問。九重天上承恩澤。五髻峰頭
據祖關。四海禪流齊側耳。愿聞一曲萬年歡。學人上來請師舉唱。師曰須彌頂上擊金鐘。曰。與么則過量人明過量事。太平時唱太平歌。師曰毫𨤲有差天地懸隔。曰。和尚遠辭京國近到徑山。如何是不動尊。師曰待缽盂峰𨁝跳即向汝道。曰。適聞疏中道千年枯木逢春。一代曇華現瑞。可謂誠實之言。師曰汝用許多心識計較作么。曰龍象筵開當此日等閑掣取錦標歸。師曰不是龍門客切忌遭點額。僧請益。師曰汝自己分上少個甚麼。卻來請益。僧擬對。師曰只知貪程不覺蹉路。問如何是祖師西來意。師曰缽盂口向天。曰此是古人底。師曰老僧用得恰好。曰如何是奇特事。師曰千年田八百主。曰學人不會。師曰至今將不去留與老農耕。問如何是道。師曰木落崖石出。曰。只如先德云。山上有鯉魚井底有蓬塵。意作么生。師曰見之不取思之千里。上堂。舉雲門大師曰。平地上死人無數。出得荊棘林是好手。時有僧曰。恁么則堂中上座有長處。門曰蘇嚧蘇嚧。師曰。雲門與么道。云居則不然。平地上活人無數。入得荊棘林是好手。忽有人出來說長說短。拈拄杖劈脊便打。何故。水流濕。火就燥。禍福無門惟人自召。示眾。夫為宗師者不得已垂示一言半句。無非為學者抽釘拔楔解粘去縛。譬如善舞太阿自然不傷其手。近代據師位訓
【現代漢語翻譯】 現代漢語譯本 根據祖關（禪宗用語，指禪宗的關隘）。四海的禪者都集中精神傾聽，希望聽到一首萬年歡的曲子。學人上前請老師開示。老師說：『須彌山頂上敲響金鐘。』學人說：『既然這樣，那麼超越常人的人就能明白超越常人的事，太平盛世就唱太平歌。』老師說：『稍微有一點點差錯，就如同天地懸隔。』學人說：『和尚您遠辭京城，最近來到徑山，什麼是『不動尊』（佛教用語，指不動明王）？』老師說：『等缽盂峰跳起來，我就告訴你。』學人說：『剛才聽疏中說，『千年枯木逢春，一代曇花現瑞』，可謂是誠實之言。』老師說：『你用這麼多心思去計較做什麼？』學人說：『龍象筵席（佛教用語，比喻殊勝的法會）在今天開啟，輕而易舉地奪取錦標而歸。』老師說：『不是龍門之客，切忌被點額（佛教用語，指受到批評或淘汰）。』僧人請教。老師說：『你自己本身缺少什麼，卻來請教？』僧人想要回答。老師說：『只知道貪圖趕路，卻沒察覺走錯了路。』問：『什麼是祖師西來意（佛教用語，指禪宗的根本宗旨）？』老師說：『缽盂口朝天。』學人說：『這是古人的。』老師說：『老僧用得正好。』學人問：『什麼是奇特事？』老師說：『千年田，八百主。』學人說：『學人不會。』老師說：『至今拿不走，留給老農耕種。』問：『什麼是道？』老師說：『木落崖石出。』學人說：『如果像先德所說，『山上有鯉魚，井底有蓬塵』，是什麼意思？』老師說：『見到了不取，思之千里。』 上堂說法。引用雲門大師的話說：『平地上死人無數，出得荊棘林是好手。』當時有僧人說：『既然這樣，那麼堂中的上座有長處。』雲門說：『蘇嚧蘇嚧（梵語，咒語的起音）。』老師說：『雲門這樣說，云居則不然。平地上活人無數，入得荊棘林是好手。如果有人出來說長道短，拿起拄杖就打，為什麼？水往濕處流，火往乾燥處燒，禍福沒有門，都是人自己招來的。』 開示眾人。作為宗師的人，不得已才垂示一言半句，無非是爲了學者抽釘拔楔，解粘去縛。譬如善於舞動太阿劍（古代名劍）的人，自然不會傷到自己的手。近代的據師位訓
【English Translation】 English version According to Zuguan (a Chan Buddhist term, referring to the barriers in Chan Buddhism). Zen practitioners from all over the world listen attentively, hoping to hear a song of eternal joy. A student comes forward to ask the master for instruction. The master says, 'Strike the golden bell on the summit of Mount Sumeru.' The student says, 'If that's the case, then those who transcend the ordinary can understand things that transcend the ordinary, and in times of peace, sing songs of peace.' The master says, 'The slightest difference is like the separation of heaven and earth.' The student says, 'Venerable Master, you have come from the capital and recently arrived at Jingshan. What is 'Acalanātha' (a Buddhist term, referring to Acala, the Immovable One)?' The master says, 'I will tell you when the Bowl Peak jumps up.' The student says, 'I just heard in the commentary, 'A thousand-year-old withered tree meets spring, and a rare Udumbara flower appears as an auspicious sign,' which can be said to be truthful words.' The master says, 'Why do you use so much mind to calculate?' The student says, 'The Dragon Elephant Feast (a Buddhist term, a metaphor for an extraordinary Dharma assembly) opens today, easily seizing the brocade banner and returning.' The master says, 'If you are not a guest of the Dragon Gate, be careful not to be marked (a Buddhist term, referring to being criticized or eliminated).' A monk asks for instruction. The master says, 'What do you lack in yourself that you come to ask for instruction?' The monk tries to answer. The master says, 'You only know how to rush on the road, but you don't realize you've gone the wrong way.' Asked, 'What is the meaning of Bodhidharma's coming from the West (a Buddhist term, referring to the fundamental principle of Chan Buddhism)?' The master says, 'The mouth of the bowl faces the sky.' The student says, 'This is from the ancients.' The master says, 'The old monk uses it just right.' The student asks, 'What is a peculiar thing?' The master says, 'A thousand-year-old field, eight hundred owners.' The student says, 'I don't understand.' The master says, 'It still can't be taken away, left for the old farmer to cultivate.' Asked, 'What is the Tao?' The master says, 'The trees fall, and the rocks on the cliff are exposed.' The student says, 'If, as the former sage said, 'There are carp in the mountains and tumbleweeds at the bottom of the well,' what does it mean?' The master says, 'Seeing it but not taking it, thinking of it is a thousand miles away.' Ascending the hall to preach. Quoting Zen Master Yunmen, he said: 'Countless people die on flat ground, but those who can get out of the thorny bushes are good hands.' At that time, a monk said, 'If that's the case, then the senior monks in the hall have strengths.' Yunmen said, 'Su lu su lu (Sanskrit, the beginning sound of a mantra).' The master said, 'Yunmen said it that way, but Yunju doesn't. Countless people live on flat ground, but those who can enter the thorny bushes are good hands. If someone comes out to speak well or ill, pick up the staff and beat them, why? Water flows to wet places, fire burns to dry places, there is no door for misfortune and blessing, only people invite it themselves.' Instructing the assembly. A master only reluctantly gives a word or half a sentence, nothing more than to help students pull out nails and wedges, untie knots and remove bonds. It is like a person who is good at wielding the Tai'a sword (an ancient famous sword) will naturally not hurt his own hand. Modern masters in positions of instruction
學徒。記持文字崇飾語言。誇耀後來增長惡習。不知有自己出身之路。如衣壞絮。行棘林中不能自由。少林直指之宗於此墜地。良可痛傷。汝輩行腳各須帶眼。莫教墮他網中出頭不得。只如古人道入此門來莫存知解。若約山僧見處。直饒知解頓忘猶是門外漢。到者里須辨緇素始得。珍重。上堂。觸目不會道。運足安知路。古人與么道。大似勞而無功。山僧見處也要諸人共知。驀拈拄杖卓一下。但得雪消去。自然春到來。下座。浴佛上堂。真佛無形浴個甚麼。毗藍園裡妄見空華。雲門令行不到今日。驀拈拄杖召大眾曰。今日事作么生。昆明池裡失卻劍。曲江江上撈得鋸。卓拄杖。上堂。老僧開荒時於法堂基上掘得一個鈯斧子。久聚兄弟若有用得著者兩手分付。若是荷負不去。老僧收得來。著甚死急。不如飏向擸𢶍堆頭。從他日炙風吹去也。驀拈拄杖卓一下。鞭起鐵牛耕大地。誰能井底種林檎。上堂。舉盤山和尚曰。心月孤圓光吞萬象。光非照境境亦非存。光境俱忘復是何物。洞山曰。光境未忘復是何物。師曰。二尊宿弄物不知名。各與二十拄杖。不見道。見義不為何勇之有。冬至上堂。舉洞山冬夜與泰首座吃果子次問曰。有一物明如日。黑如漆。常在動用中。動用中收不得。過在甚麼處。座曰過在動用中。洞山令侍者掇
【現代漢語翻譯】 現代漢語譯本： 學徒如果只是記住文字，崇尚華麗的辭藻，誇耀於後人，只會增長惡習，卻不知道自己解脫的道路。就像穿著破爛的衣服，行走在佈滿荊棘的樹林中，無法自由行動。少林直指禪宗的宗旨，就是因此而衰落，實在令人痛心。你們這些雲遊的僧人，各自都要擦亮眼睛，不要掉進別人的陷阱里，無法脫身。就像古人說的『進入此門，不要存有知解』。如果按照老衲我的看法，即使完全忘掉知解，仍然還是門外漢。到了這裡，必須能夠辨別清楚黑白，才能有所得。珍重。 上堂：『觸目不會道，運足安知路』。古人這樣說，好像是徒勞無功。老衲我的看法，也要讓各位都知道。猛然拿起拄杖敲擊一下：『只要冰雪消融，自然春天就會到來。』下座。 浴佛上堂：真佛沒有形相，洗個什麼？只是在毗藍園裡妄見空花。雲門宗的法令和教導，到了今天也沒有完全實行。猛然拿起拄杖，召集大眾說：『今天這件事該怎麼辦？』就像在昆明池裡丟失了劍，卻在曲江邊上撈到一把鋸子。敲擊拄杖。 上堂：老衲我在開荒的時候，在法堂的地基上挖到一把鈯斧子。如果長久居住的兄弟們有誰用得上，就雙手交付給他。如果沒人能承擔，老衲我就收起來。有什麼好著急的？不如扔到垃圾堆里，任憑太陽曬，風吹雨打去吧。猛然拿起拄杖敲擊一下：『鞭打鐵牛耕大地，誰能在井底種植林檎？』 上堂：舉盤山和尚的話說：『心月孤圓，光吞萬象。光非照境，境亦非存。光境俱忘，復是何物？』洞山說：『光境未忘，復是何物？』我說：『這兩位尊宿玩弄事物卻不知道名稱，各打二十拄杖。』沒聽過嗎？見義不為，何勇之有？ 冬至上堂：舉洞山在冬夜與泰首座吃果子時問道：『有一物，明如日，黑如漆，常在動用中，動用中收不得，過在甚麼處？』泰首座說：『過在動用中。』洞山讓侍者拿走。
【English Translation】 English version: Apprentices who merely memorize words, admire ornate language, and boast to later generations only increase bad habits, without knowing the path to their own liberation. They are like wearing tattered clothes and walking through a thorny forest, unable to move freely. The essence of the Shaolin direct-pointing Chan (Zen) school has declined because of this, which is truly regrettable. You wandering monks must each keep your eyes open and not fall into others' traps, unable to escape. As the ancients said, 'Upon entering this gate, do not harbor knowledge and understanding.' According to my view, even if you completely forget knowledge and understanding, you are still an outsider. Here, you must be able to distinguish between black and white to gain something. Treasure this. Ascending the hall: 'Eyes see but do not understand the Dao (path), feet move but do not know the way.' The ancients said this, as if it were a futile effort. My view is that I want everyone to know. Suddenly picking up the staff and striking it once: 'As long as the ice and snow melt away, naturally spring will arrive.' Descending the seat. Ascending the hall for bathing the Buddha: The true Buddha has no form, what is there to bathe? It is just falsely seeing empty flowers in the Vilamba Garden (a garden where the Buddha was born). The decrees and teachings of the Yunmen (a Chan school) have not been fully implemented even today. Suddenly picking up the staff and summoning the assembly, saying: 'What should be done about today's matter?' It's like losing a sword in Kunming Pool but finding a saw on the Qujiang River. Striking the staff. Ascending the hall: When I was reclaiming wasteland, I dug up a mattock (a tool) on the foundation of the Dharma hall. If any of the brothers who have lived here for a long time can use it, I will hand it over with both hands. If no one can bear it, I will keep it. What's the hurry? It's better to throw it on the garbage heap and let the sun and wind blow it away. Suddenly picking up the staff and striking it once: 'Whip the iron ox to plow the earth, who can plant crabapple trees at the bottom of a well?' Ascending the hall: Citing the words of Monk Panshan: 'The moon of the mind is solitary and round, its light swallows all phenomena. The light does not illuminate the realm, nor does the realm exist. When both light and realm are forgotten, what is it?' Dongshan said: 'When light and realm are not forgotten, what is it?' I say: 'These two venerable monks are playing with things but do not know their names, each receiving twenty strikes of the staff.' Haven't you heard? To see what is right and not do it is to lack courage. Ascending the hall on the Winter Solstice: Citing Dongshan asking Chief Seat Tai while eating fruit on a winter night: 'There is a thing, as bright as the sun, as black as lacquer, constantly in motion, but cannot be contained in motion. Where is the fault?' Chief Seat Tai said: 'The fault is in the motion.' Dongshan ordered the attendant to take it away.
退果桌。師曰。當斷不斷反招其亂。若是徑山見他道過在甚麼處。便與掀翻果卓。亦使洞山知有宗門向上爪牙。今日兒孫不致寂寥。雖然。也須腳踏實地始得。拈拄杖。不向藍田射石虎。何人知是李將軍。卓拄杖下座。上堂。一迷一切迷。一悟一切悟。一暗一切暗。一明一切明。所以道具足凡夫法凡夫不知。具足聖人法聖人不會。聖人若會即同凡夫。凡夫若知即同聖人。到者里塵勞煩惱菩提解脫縛作一塊。且道非非想天即今有幾人修因證果。拈拄杖。一年三百六十日。一日日從今日始。拄杖子亦從今日始。卓拄杖。擊碎三玄三要門。普天匝地清風起。上堂。舉玄沙因鼓山至畫一圓相。山曰人人出者個不得。沙曰情知你向驢胎馬腹裡作活計。山曰和尚又作么生。沙曰人人出者個不得。山曰和尚為甚恁么道得。某甲恁么道不得。沙曰我得你不得。師曰。玄沙與鼓山。難兄亦難弟。若要出得者個。總欠悟在。雪竇曰。只知貪觀白浪。不知失卻手橈。緇素眼何在。驀拈拄杖畫一畫。一把柳絲收不得。和煙搭在玉闌干。浴佛上堂。舉藥山因遵布衲作殿主。浴佛次乃問曰。汝只浴得者個。還浴得那個么。遵曰把將那個來。山休去。師曰。藥山能縱不能奪。布衲能奪不能縱。總未具超宗眼在。黃龍南禪師曰。二尊宿一出一入未見輸贏
。三十年後不得錯舉。早是錯下名言。徑山見處也要諸人共知。今日殿中普請浴佛。者個那個不得動著。杓柄到手更莫顢頇。擊拂子。將此深心奉塵剎。是則名為報佛恩。永樂元年十月二十三日示寂于不動軒。世壽五十八僧臘四十五。阇維煙焰所至舍利如貫珠。塔于凌霄之陽。
壽昌源禪師法嗣
明州天童元明原良禪師
寧海周氏子。初住瑞巖。后遷天童。有侑宏聖禪師辭曰。嗚呼。山不讓塵故能成其高。海不讓流故能成其深。師非宿備六度萬行之愿輪。則曷由樹斯大法之功于古今。聖人出興作百世師。千載一時惟師得之。巍巍窣堵鎮茲東谷。洞上一宗真規復復。昭告菲訶深勒崖谷。愿師再來為法作則。
天界信禪師法嗣
溫州江心覺初慧恩禪師
久依孚中信。中居護龍河上。師嘗分座說法。后中示寂。師出世建業之聖泉。次遷永嘉雅山。未幾江心虛席。牧守疏請師主之。所著有三會語錄。
徑山悅禪師法嗣
越州悲溪定水見心來複禪師
南昌豐城人。姓王氏。生而穎異。自幼有脫塵志。至正二年於邑之西方寺祝髮。走雙徑謁南楚。久之乃得證入。命掌內記。無何避兵會稽。遂主慈溪定水。煥然起廢。以干戈間阻不能省母。作室于澗東名蒲庵。取陳尊宿義。
【現代漢語翻譯】 現代漢語譯本： 三十年後不要錯誤地舉薦人才。早先的錯誤言論已經造成了影響。徑山（Jingshan，山名）的見解也要讓大家共同瞭解。今天殿中舉行普請浴佛（bathing Buddha）儀式，這個那個都不能觸動。把握住權柄更不要昏聵。擊打拂塵。將這顆深沉的心奉獻給塵世，這才能稱作報答佛恩。永樂元年（Yongle 1403）十月二十三日在不動軒示寂，世壽五十八歲，僧臘四十五年。荼毗（dhajavi，火葬）后的煙焰所到之處，舍利（sarira，遺骨）如貫珠一般。塔建在凌霄山的南面。
壽昌源禪師（Shouchang Yuan，人名）法嗣
明州天童元明原良禪師（Mingzhou Tiantong Yuanming Yuanliang，人名）
寧海（Ninghai，地名）周氏之子。最初住在瑞巖（Ruiyan，地名），後來遷到天童（Tiantong，地名）。有侑宏聖禪師（Youhong Sheng，人名）的辭別文說：『嗚呼！山不拒絕塵土，所以能夠成就它的高大；海不拒絕細流，所以能夠成就它的深邃。禪師如果不是宿世具備了六度萬行（six paramitas and myriad practices）的願力，又怎麼能夠在古今樹立如此大法功業？聖人出世，作為百世的師表，千年難遇的時機只有禪師您得到了。巍峨的窣堵坡（stupa，佛塔）鎮守著這東邊的山谷，洞山宗（Dongshan school）的真正規矩得以恢復。昭告微薄的讚頌，深刻地銘刻在山崖山谷。愿禪師再次來臨，為佛法樹立法則。』
天界信禪師（Tianjie Xin，人名）法嗣
溫州江心覺初慧恩禪師（Wenzhou Jiangxin Juechu Huien，人名）
長久依止孚中信禪師（Fuzhong Xin，人名）。孚中信禪師住在護龍河邊。慧恩禪師曾經分座說法。後來孚中信禪師示寂。慧恩禪師出世在建業（Jianye，地名）的聖泉寺（Shengquan Temple），之後遷到永嘉（Yongjia，地名）的雅山（Yashan，地名）。不久江心寺（Jiangxin Temple）住持的位置空缺，地方長官多次懇請慧恩禪師主持。所著有《三會語錄》。
徑山悅禪師（Jingshan Yue，人名）法嗣
越州悲溪定水見心來複禪師（Yuezhou Beixi Dingshui Jianxin Laifu，人名）
南昌豐城（Nanchang Fengcheng，地名）人，姓王。生來就聰慧穎異，從小就有出世的志向。至正二年（Zhezheng 1342）在縣裡的西方寺（Xifang Temple）剃度出家。前往雙徑（Shuangjing，地名）拜見南楚禪師（Nanchu，人名），很久之後才得以證悟入門，被任命掌管內記。不久爲了躲避戰亂來到會稽（Kuaiji，地名），於是主持慈溪（Cixi，地名）的定水寺（Dingshui Temple），使寺廟煥然一新。因為戰亂阻隔不能探望母親，所以在山澗東邊建造房屋，命名為蒲庵（Puan），取陳尊宿（Chen Zunsou，人名）的意義。
【English Translation】 English version: Do not mistakenly recommend someone after thirty years. Earlier wrong statements have already had an impact. The views of Jingshan (Jingshan, mountain name) should also be known to everyone. Today, a general invitation for bathing the Buddha is held in the hall; this and that must not be touched. Do not be muddle-headed when the handle is in hand. Strike the whisk. Dedicate this deep heart to the realms of dust; this is called repaying the Buddha's kindness. He passed away at Budong Xuan on the twenty-third day of the tenth month of the first year of Yongle (1403), at the age of fifty-eight, with forty-five years as a monk. After cremation (dhajavi, cremation), the relics (sarira, remains) were like strung pearls where the smoke and flames reached. The pagoda was built on the south side of Lingxiao Mountain.
Successor of Zen Master Shouchang Yuan (Shouchang Yuan, person's name)
Zen Master Yuanming Yuanliang of Tiantong Temple in Mingzhou (Mingzhou Tiantong Yuanming Yuanliang, person's name)
A son of the Zhou family of Ninghai (Ninghai, place name). He first lived in Ruiyan (Ruiyan, place name) and later moved to Tiantong (Tiantong, place name). Zen Master Youhong Sheng's (Youhong Sheng, person's name) farewell address said: 'Alas! The mountain does not reject dust, so it can achieve its height; the sea does not reject streams, so it can achieve its depth. If the Zen master had not possessed the vows of the six paramitas and myriad practices in previous lives, how could he have established such great Dharma achievements in ancient and modern times? A sage appears in the world as a teacher for hundreds of generations; only you, Zen Master, have obtained this opportunity that is rare to come by in a thousand years. The majestic stupa (stupa, pagoda) guards this eastern valley, and the true rules of the Dongshan school (Dongshan school) are restored. Announce the meager praise and deeply inscribe it on the cliffs and valleys. May the Zen master come again to establish the rules for the Dharma.'
Successor of Zen Master Tianjie Xin (Tianjie Xin, person's name)
Zen Master Juechu Huien of Jiangxin Temple in Wenzhou (Wenzhou Jiangxin Juechu Huien, person's name)
He long relied on Zen Master Fuzhong Xin (Fuzhong Xin, person's name). Zen Master Fuzhong Xin lived by the Hulong River. Zen Master Huien once shared the seat to expound the Dharma. Later, Zen Master Fuzhong Xin passed away. Zen Master Huien appeared in the world at Shengquan Temple in Jianye (Jianye, place name), and then moved to Yashan (Yashan, place name) in Yongjia (Yongjia, place name). Soon, the position of abbot of Jiangxin Temple (Jiangxin Temple) became vacant, and the local officials repeatedly requested Zen Master Huien to preside over it. He authored the 'Three Assemblies Records'.
Successor of Zen Master Jingshan Yue (Jingshan Yue, person's name)
Zen Master Jianxin Laifu of Beixi Dingshui in Yuezhou (Yuezhou Beixi Dingshui Jianxin Laifu, person's name)
A native of Fengcheng (Nanchang Fengcheng, place name), Nanchang, with the surname Wang. He was born intelligent and had the ambition to leave the world from a young age. In the second year of Zhezheng (1342), he was tonsured at Xifang Temple in the county. He went to Shuangjing (Shuangjing, place name) to visit Zen Master Nanchu (Nanchu, person's name), and after a long time, he was able to attain enlightenment and was appointed to manage the internal records. Soon after, to avoid the war, he came to Kuaiji (Kuaiji, place name), and then presided over Dingshui Temple (Dingshui Temple) in Cixi (Cixi, place name), making the temple煥然一新. Because the war prevented him from visiting his mother, he built a house east of the stream, named Puan, taking the meaning of Venerable Chen (Chen Zunsou, person's name).
遷鄞之天寧杭之靈隱。示眾。舉城東老姥不欲見佛因緣。頌曰。佛身光現紫磨金。大地群靈悉共欽。兩眼生來不願見。老婆真有丈夫心。舉文殊維摩各說不二法門。頌曰。妙喜天中問疾過。機先勘破老維摩。剎塵常說虛空聽。一默相酬早是多。舉文殊令善財採藥。頌曰。是藥拈來會得么。神方不必問耆婆。若言殺活全工巧。大地群生病轉多。舉馬祖遣人送圓相上徑山。頌曰。緘回特地謝慇勤。海月山云見處親。莫怪南陽太饒舌。乾坤誰是不疑人。舉僧問馬祖離四句絕百非。頌曰。一幅冰綃五色新。玉梭巧織鳳池春。鴛鴦繡出從君看。不把金針度與人。舉百丈侍馬祖遊山野鴨子飛過。頌曰。野鴨群飛過去忙。馬師見處只尋常。直饒扭得鼻頭破。也是喪車后藥囊。舉石鞏張弓接三平。頌曰。石鞏何曾解挽弓。還他有力獲全功。蒿枝不用施金鏃。射透須彌百萬重。一弓兩箭了平生。未發機先毒已萌。殺活要須親破的。扣弦三下是虛聲。舉靈云見桃華玄沙未徹。頌曰。盡向長安踏早春。紫騮隨處逐芳塵。年年歌管東風裡。解識桃華有幾人。洪武元年以高僧徴召至京。賜食內庭慰勞優渥。適建鐘山大會。敕師升座說法。覆命蜀王椿從師問道。師答蜀王問參禪法要。曰禪宗正脈以心傳心。單提徑示直接上根。不涉言詮不存知解。如
【現代漢語翻譯】 遷居鄞縣的天寧寺和杭州的靈隱寺。向大眾開示。舉了城東老婦不願見佛的因緣。頌詞說：『佛身光芒顯現紫磨金，大地眾生都共同欽敬。兩眼生來就不願意見，老婦真是具有丈夫心。』 舉了文殊菩薩和維摩詰（Vimalakirti，佛教居士，以智慧著稱）各自闡述不二法門（non-duality，超越二元對立的教義）的例子。頌詞說：『在妙喜世界（Abhirati，東方妙喜世界，阿彌陀佛成佛前居住的清凈佛土）中問疾探望，先機一步勘破了老維摩。剎土微塵常說，虛空聆聽，一默相酬，早已是多餘。』 舉了文殊菩薩讓善財童子（Sudhana，佛教故事中的求道者）採藥的例子。頌詞說：『這藥拿來，你能領會嗎？神奇的藥方不必問耆婆（Jivaka，古代名醫）。如果說殺活全憑工巧，大地眾生的病反而會更多。』 舉了馬祖道一（Mazu Daoyi，唐代禪師，709-788）派人送圓相（circle，佛教中象徵圓滿的符號）上徑山（Jingshan，山名，位於浙江杭州）的例子。頌詞說：『封好送回，特地感謝你的慇勤。海月山云，相見之處倍感親切。莫怪南陽慧忠國師（Nanyang Huizhong，唐代禪師，？-775）太多話，乾坤之中誰是沒有疑惑的人？』 舉了僧人問馬祖道一離開四句（four phrases，佛教邏輯中的四種否定形式）斷絕百非（hundred negations，對所有可能性的否定）的例子。頌詞說：『一幅冰綃五色新，玉梭巧妙織出鳳池春。鴛鴦繡出任君看，不把金針度與人。』 舉了百丈懷海（Baizhang Huaihai，唐代禪師，749-814）侍奉馬祖道一遊山，野鴨子飛過的例子。頌詞說：『野鴨群飛過去匆忙，馬祖見處只覺尋常。縱然扭得鼻頭破，也是喪車后的藥囊。』 舉了石鞏慧藏（Shigong Huizang，唐代禪師，活動於8世紀）張弓迎接三平義忠（Sanping Yizhong，唐代禪師，？-931）的例子。頌詞說：『石鞏何曾懂得挽弓，還是他有力氣獲得全功。蒿枝不用施加金鏃，射透須彌山（Mount Sumeru，佛教宇宙觀中的聖山）百萬重。一弓兩箭了卻平生，未發之時殺機已萌。殺活要須親手破的，扣弦三下只是虛聲。』 舉了靈云志勤（Lingyun Zhiqin，唐代禪師，活動於9世紀）見桃花開悟，玄沙師備（Xuansha Shibei，唐代禪師，835-908）未徹悟的例子。頌詞說：『都向長安（Chang'an，唐朝首都，今西安）踏著早春，紫騮馬（fine horse）隨處追逐芳香的塵土。年年歌舞管樂在東風裡，能理解桃花真意有幾人？』 洪武元年（1368年），因為高僧的身份被徵召到京城。皇帝賜予內廷飲食，慰勞優厚。適逢建造鐘山大會，皇帝命令禪師升座說法，又命令蜀王朱椿（Prince of Shu，明太祖朱元璋之子）跟隨禪師問道。禪師回答蜀王問的參禪法要，說：『禪宗正脈以心傳心，單獨提持，直接開示上根之人。不涉及言語詮釋，不存留知解。』
【English Translation】 Relocated to Tianning Temple in Yin County and Lingyin Temple in Hangzhou. Gave a sermon to the assembly. Cited the story of the old woman in the east of the city who did not want to see the Buddha. The verse says: 'The Buddha's body radiates the light of Jambu gold, all beings on earth revere it together. Born with eyes that do not wish to see, the old woman truly has the heart of a husband.' Cited the examples of Manjushri (Manjushri, Bodhisattva of Wisdom) and Vimalakirti (Vimalakirti, a Buddhist layman known for his wisdom) each explaining the Dharma of non-duality (non-duality, the doctrine of transcending duality). The verse says: 'Visiting the sick in the Abhirati (Abhirati, the pure land in the east where Amitabha Buddha resided before becoming a Buddha), he preemptively discerned the old Vimalakirti. Countless lands constantly speak, the void listens, a silent response is already superfluous.' Cited the example of Manjushri Bodhisattva asking Sudhana (Sudhana, a seeker in Buddhist stories) to gather medicine. The verse says: 'Can you understand this medicine when you pick it up? There is no need to ask Jivaka (Jivaka, a famous ancient doctor) for a miraculous prescription. If you say that killing and reviving depend entirely on skill, the illnesses of beings on earth will only increase.' Cited the example of Mazu Daoyi (Mazu Daoyi, a Tang Dynasty Zen master, 709-788) sending someone to deliver a circle (circle, a symbol of perfection in Buddhism) to Jingshan (Jingshan, a mountain name, located in Hangzhou, Zhejiang). The verse says: 'Sealed and sent back, especially thanking you for your diligence. The sea moon and mountain clouds, where we meet, we feel especially close. Don't blame Nanyang Huizhong (Nanyang Huizhong, a Tang Dynasty Zen master, ?-775) for talking too much, who in the universe is without doubts?' Cited the example of a monk asking Mazu Daoyi about leaving the four phrases (four phrases, the four forms of negation in Buddhist logic) and cutting off the hundred negations (hundred negations, the negation of all possibilities). The verse says: 'A piece of ice silk, five colors new, the jade shuttle skillfully weaves the spring of the Phoenix Pond. Embroidered mandarin ducks for you to see, but I will not give you the golden needle.' Cited the example of Baizhang Huaihai (Baizhang Huaihai, a Tang Dynasty Zen master, 749-814) attending Mazu Daoyi on a mountain tour, and wild ducks flying by. The verse says: 'The flock of wild ducks flew past in a hurry, Mazu saw it as ordinary. Even if you twist your nose until it breaks, it is still a medicine bag behind a hearse.' Cited the example of Shigong Huizang (Shigong Huizang, a Tang Dynasty Zen master, active in the 8th century) drawing his bow to greet Sanping Yizhong (Sanping Yizhong, a Tang Dynasty Zen master, ?-931). The verse says: 'Shigong never understood how to draw a bow, but he still had the strength to achieve complete success. There is no need to apply a golden arrowhead to the artemisia branch, it pierces through Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology) millions of times. One bow and two arrows end a lifetime, the killing intent has already sprouted before it is fired. Killing and reviving must be broken through personally, plucking the string three times is just empty sound.' Cited the example of Lingyun Zhiqin (Lingyun Zhiqin, a Tang Dynasty Zen master, active in the 9th century) becoming enlightened upon seeing peach blossoms, and Xuansha Shibei (Xuansha Shibei, a Tang Dynasty Zen master, 835-908) not understanding. The verse says: 'All are treading the early spring towards Chang'an (Chang'an, the capital of the Tang Dynasty, now Xi'an), the fine horse (fine horse) chases the fragrant dust everywhere. Year after year, singing and music are in the east wind, how many people can understand the true meaning of peach blossoms?' In the first year of Hongwu (1368 AD), he was summoned to the capital because of his status as a high monk. The emperor bestowed food from the inner court, and the consolation was generous. Coinciding with the construction of the Zhongshan Grand Assembly, the emperor ordered the Zen master to ascend the seat and preach the Dharma, and also ordered the Prince of Shu, Zhu Chun (Prince of Shu, son of Zhu Yuanzhang, the Taizu Emperor of Ming), to follow the Zen master to ask about the Dharma. The Zen master answered the Prince of Shu's question about the essentials of Chan practice, saying: 'The true lineage of Chan Buddhism transmits mind to mind, singularly upholds, and directly instructs those of superior capacity. It does not involve verbal explanations, nor does it retain intellectual understanding.'
擊石火似閃電光。見即便見。了即便了。得即永得。一聞千悟獲大總持。用而無盡體不可窮。若乃展轉思量取捨分別。悉屬邪禪邪道。非菩提智。生死到來總用不著。是則參須實參悟須實悟。良由自證匪假他求。所以達磨西來不立文字直指人心見性成佛。謂之教外別傳。其接二祖可大師祇是點示心體使之自悟。及徴所得乃曰了了常知言不可及。達磨方與印證曰。即此是自性清凈心。更勿疑也。當時二祖所言知字。正是親證心體。蓋心是名。以知為體。此知乃靈知之知。具含眾妙。性自神解。不藉緣生不因境起。不是作意運想思慮而知。直是真凈明妙虛徹靈通遍應無窮瞭然常知。眾生由迷此知即起我相。若了此知剎那成佛。大抵亙古亙今通凡徹聖別無異法。惟是一心。此心即法法外無心。此法即心心外無法。豈不見文殊師利告妙德菩薩言。三界之中以心為主。能觀心者究竟解脫。不能觀者究竟沉淪。首楞嚴經亦曰。眾生迷悶背覺合塵。故發塵勞有世間相。我以妙明不生不滅合如來藏。而如來藏惟妙覺明圓照法界。是故於中一為無量無量為一。小中現大大中現小。不動道場遍十方界。身含十方無盡虛空。於一毫端現寶王。剎坐微塵里轉大法輪。是知欲證菩提即心而已。離心無佛離佛無心。了了識心惺惺見佛。此實妙明真覺
【現代漢語翻譯】 現代漢語譯本 擊石所產生的火花，就像閃電的光芒一樣迅速。一旦見到（本性），就立即見到；一旦領悟，就永遠領悟；一旦獲得，就永遠獲得。一聽到（佛法），就能千般領悟，獲得大總持（總攬一切，任持不失的智慧）。（本性的）作用是無窮無盡的，本體是不可窮盡的。如果輾轉思量，取捨分別，都屬於邪禪邪道，不是菩提智慧。生死到來之時，完全用不上這些（邪禪邪道）。因此，參禪要真正地參，悟道要真正地悟。這是因為（開悟）是自我證實的，不能依靠他人來求得。所以，菩提達摩（Bodhidharma，印度禪宗始祖）西來（中國）不立文字，直指人心，見性成佛，這被稱為教外別傳。他接引二祖慧可大師（Huike，禪宗二祖）只是點示心體，使他自己領悟。等到考察他所領悟的，（慧可）說『明明白白，常知常覺，言語無法表達』。達摩（Bodhidharma）才給他印證說：『這就是自性清凈心，不要再懷疑了。』當時二祖（慧可）所說的『知』字，正是親證心體。心是名稱，以『知』為本體。這個『知』是靈知之『知』，具含一切奧妙，本性自然神妙理解，不依靠外緣而生，不因外境而起，不是作意運想、思慮而知，而是真正清凈明妙，虛徹靈通，普遍應現，無窮無盡，明明白白，常知常覺。眾生因為迷惑這個『知』，就生起我相。如果了悟這個『知』，剎那間就能成佛。大抵從古至今，通凡徹聖，沒有其他不同的方法，唯一就是這顆心。這顆心就是法，法外無心；這個法就是心，心外無法。難道沒看見文殊師利（Manjusri，智慧的象徵）菩薩告訴妙德菩薩（一個菩薩的名字）說：『三界（欲界、色界、無色界）之中，以心為主。能觀心的人，究竟解脫；不能觀心的人，究竟沉淪。』《首楞嚴經》（Surangama Sutra）也說：『眾生迷惑昏昧，背離覺悟，與塵世相合，所以生髮塵勞，有世間種種現象。我以妙明不生不滅的本性，與如來藏（Tathagatagarbha，一切眾生本具的佛性）相合。而如來藏（Tathagatagarbha）唯有妙覺光明，圓滿照耀法界。因此，其中一即是無量，無量即是一；小中顯現大，大中顯現小；不動道場，遍佈十方世界；身含十方無盡虛空；在一根毫毛的尖端，顯現寶王剎（珍寶莊嚴的佛國），坐在微塵里，轉大法輪。』由此可知，想要證得菩提（Bodhi，覺悟），就是觀心而已。離開心就沒有佛，離開佛就沒有心。明明白白地認識心，清清楚楚地見到佛。這實在是妙明真覺。
【English Translation】 English version Striking a stone produces sparks like a flash of lightning. See it, and you see it immediately. Understand it, and you understand it forever. Obtain it, and you obtain it eternally. Upon hearing it once, one gains a thousand understandings and attains the Great Dharani (the wisdom that encompasses all and retains without loss). Its function is inexhaustible, and its essence is unfathomable. If one engages in repeated contemplation, taking and rejecting, and making distinctions, all of that belongs to heretical Chan and heretical paths; it is not Bodhi wisdom. When the time of birth and death arrives, it is of no use at all. Therefore, one must truly engage in Chan practice and truly attain enlightenment. This is because enlightenment is self-realized and cannot be sought from others. That is why Bodhidharma (the first patriarch of Zen in India) came to the West (China) without establishing words, directly pointing to the human mind, seeing one's nature, and becoming a Buddha. This is called a special transmission outside the teachings. His reception of the Second Patriarch, Great Master Huike (the second patriarch of Zen), was merely to point out the essence of the mind, enabling him to realize it himself. When asked about what he had attained, he said, 'Clearly and constantly knowing, words cannot reach it.' Bodhidharma (the first patriarch of Zen) then gave him confirmation, saying, 'This is precisely the self-nature pure mind; do not doubt it further.' At that time, the 'knowing' that the Second Patriarch (Huike) spoke of was precisely the personal realization of the essence of the mind. 'Mind' is the name, and 'knowing' is its essence. This 'knowing' is the 'knowing' of spiritual awareness, containing all wonders. Its nature is naturally divine and understanding, not arising from conditions, not originating from objects. It is not knowing through intentional thought, mental activity, or deliberation, but is directly true, pure, bright, wondrous, empty, thorough, spiritually penetrating, universally responsive, infinitely clear, and constantly knowing. Sentient beings, due to being deluded about this 'knowing,' give rise to the ego. If one understands this 'knowing,' one can become a Buddha in an instant. Generally speaking, from ancient times to the present, pervading the ordinary and penetrating the sage, there is no other different method; it is only this one mind. This mind is the Dharma; outside the Dharma, there is no mind. This Dharma is the mind; outside the mind, there is no Dharma. Have you not seen Manjusri (the embodiment of wisdom) Bodhisattva telling Wonderful Virtue Bodhisattva (name of a Bodhisattva), 'Within the three realms (desire realm, form realm, formless realm), the mind is the master. Those who can contemplate the mind ultimately attain liberation; those who cannot contemplate the mind ultimately sink.' The Surangama Sutra also says, 'Sentient beings are deluded and confused, turning their backs on enlightenment and uniting with the dust, thus giving rise to defilements and having worldly appearances. I, with my wondrously bright, unarising, and unceasing nature, unite with the Tathagatagarbha (the Buddha-nature inherent in all beings). And the Tathagatagarbha (the Buddha-nature) is only wondrously enlightened and bright, completely illuminating the Dharma realm. Therefore, within it, one is immeasurable, and the immeasurable is one; the small manifests the large, and the large manifests the small; the unmoving Bodhimanda (place of enlightenment) pervades the ten directions; the body contains the ten directions of endless empty space; on the tip of a single hair, the Treasure King Kshetra (a Buddha-land adorned with treasures) appears, and sitting within a mote of dust, the great Dharma wheel is turned.' From this, it is known that if one wishes to attain Bodhi (enlightenment), it is simply to contemplate the mind. Apart from the mind, there is no Buddha; apart from the Buddha, there is no mind. Clearly recognize the mind, and distinctly see the Buddha. This is truly wondrously bright, true awareness.
圓照無礙。非智可測惟證乃知。大凡參學日用心體不明為境所轉。妄生顛倒。心體若明如晝見色。分明無惑。故先德曰若心馳散即當攝來令住正念。其正念者當知。惟心無外境界。即復此心亦無自相。唸唸不可得故。又曰迷時人逐法。悟了法由人。蓋迷時是執心為境。被境所奪。法有千差。悟時是了境即心。塵塵合道。法法全真。出沒卷舒一切由我。為是從上已來禪門相傳單提直指。總無許多言解。但了即心是佛。頓紹祖位。便坐覺場。如迦陵鳥在㲉而聲壓群禽。似好堅樹出地而高昇眾木。且如大乘頓教頓修之人。一念不生即名為佛。豈論積功累德劫號次第而後為證果哉。蓋一切眾生心本是佛。以妄念起故乃為眾生。若一念妄心不生。何為不得佛。又如華嚴經云。佛子。無一眾生不具如來智慧。但以妄想執著而不證得。若離妄想則一切智．自然智．無礙智即得現前。此吾祖所謂圓解圓修一超直入而功高累劫者。豈誑語耶。但今時人多信不及見不親行不到。若信得及見得親行得到。晝夜心無間斷寤寐一如。返照靈源真性顯現。無法不達無理不融。自然應用普周縱橫任運。到者田地不愁佛不解語。雖在生死常入涅槃。雖處塵勞常居凈剎。唸唸釋迦出世。步步彌勒下生。菩提不修而自成。煩惱不斷而自除。境智雙泯情謂俱忘
【現代漢語翻譯】 現代漢語譯本 圓照無礙，不是靠智慧可以推測的，只有通過證悟才能瞭解。大凡參禪學習的人，如果用心體不明白，就會被外境所迷惑，從而產生虛妄的顛倒。如果心體明瞭，就像白天看見各種顏色一樣，分明而沒有疑惑。所以前代的祖師說：『如果心念散亂，就應當收攝回來，讓它安住在正念上。』 所謂正念，應當知道，只有心而沒有外在的境界。即使是這個心，也沒有它自身的相狀，因爲念念都是不可得的。又說：『迷惑時是人追逐法，覺悟后是法由人。』 大概迷惑時是執著於心為外境，被外境所奪。法有千差萬別。覺悟時是明瞭外境即是心，一切塵埃都與道相合，一切法都完全是真理。出現或隱藏，舒展或收卷，一切都由我做主。因此，從古以來禪門相傳都是單刀直入地指點，總沒有許多言語解釋。只要明瞭心即是佛，就能立刻繼承祖師的地位，安坐于覺悟的道場。就像迦陵鳥（Kalaviṅka，一種美妙的鳥）在鳥卵中就能發出壓倒其他鳥類的聲音，像堅固的大樹從地上長出就能高過眾多的樹木。比如大乘頓教頓修的人，一念不生就稱為佛，哪裡還用論積累功德，經歷無數劫的次第，然後才能證得果位呢？一切眾生的心本來就是佛，因為妄念生起才成為眾生。如果一念妄心不生，為什麼不能成佛呢？又如《華嚴經》說：『佛子，沒有一個眾生不具備如來的智慧，只是因為虛妄的念頭和執著而不能證得。如果離開虛妄的念頭，那麼一切智、自然智、無礙智就能立刻顯現。』 這就是我們的祖師所說的圓滿的理解，圓滿的修行，一超直入，而功德高於累劫的修行。難道是假話嗎？只是現在的人大多不相信，見不到，親身做不到。如果信得及，見得親，行得到，晝夜心無間斷，睡著和醒著都一樣，反過來觀照靈明的本源，真性就會顯現。沒有無法通達的，沒有道理不能融合的，自然而然地應用普遍周遍，縱橫自在。到達這種境界，不愁佛不說話。雖然身處生死，卻常入涅槃。雖然身處塵世的勞苦，卻常居於清凈的佛土。唸唸都是釋迦牟尼（Śākyamuni）出世，步步都是彌勒（Maitreya）下生。菩提（bodhi，覺悟）不修也能自然成就，煩惱不需斷除也能自然消除。境界和智慧都泯滅，情感和思慮都忘卻。
【English Translation】 English version Perfect illumination is unobstructed. It cannot be measured by wisdom, but only known through realization. Generally, those who engage in Chan (Zen) study, if their understanding of the essence of mind is unclear, will be swayed by external circumstances, giving rise to deluded inversions. If the essence of mind is clear, it is like seeing colors in daylight, distinct and without confusion. Therefore, an ancient master said, 'If the mind wanders, it should be brought back and made to dwell in right mindfulness.' Regarding this right mindfulness, it should be known that there is only mind and no external realm. Even this mind has no self-nature, because every thought is unattainable. It is also said, 'When deluded, people chase after the Dharma; when enlightened, the Dharma is governed by people.' Generally, delusion is clinging to the mind as an external realm, being seized by the realm. The Dharma has countless differences. Enlightenment is understanding that the realm is the mind, every mote of dust aligns with the Tao (the Way), and every Dharma is completely true. Appearing or disappearing, unfolding or retracting, everything is governed by me. Therefore, from ancient times, the Chan school has transmitted a direct pointing, without many verbal explanations. As long as one understands that the mind is the Buddha, one can immediately inherit the position of the patriarch and sit in the place of enlightenment. Like the Kalaviṅka bird (Kalaviṅka, a bird with a beautiful voice) whose voice surpasses all other birds while still in the egg, like a strong and firm tree that rises above all other trees when it emerges from the ground. For example, a person who practices the sudden teaching of the Great Vehicle (Mahāyāna), if a single thought does not arise, is called a Buddha. Why should one discuss accumulating merit and virtue, going through countless kalpas (aeons), and then attaining the fruit of realization? The mind of all beings is originally Buddha, but because of the arising of deluded thoughts, they become sentient beings. If a single deluded thought does not arise, why can't one become a Buddha? Furthermore, as the Avataṃsaka Sūtra says, 'Buddha-children, there is not a single sentient being who does not possess the wisdom of the Tathāgata (Tathāgata, Thus Come One), but because of deluded thoughts and attachments, they cannot realize it. If they are free from deluded thoughts, then all-knowing wisdom, natural wisdom, and unobstructed wisdom will immediately manifest.' This is what our patriarch meant by complete understanding, complete practice, a direct entry, and merit higher than countless kalpas of practice. Is this a false statement? It's just that people today mostly do not believe, do not see, and do not personally practice. If one can believe, see, and personally practice, day and night the mind will be without interruption, sleeping and waking will be the same, and reflecting back on the spiritual source, the true nature will manifest. There will be nothing that cannot be understood, and no principle that cannot be integrated. Naturally, application will be universal and pervasive, free and unhindered. Reaching this state, one does not worry that the Buddha will not speak. Although in birth and death, one constantly enters Nirvana (Nirvana, enlightenment). Although in the toil of the world, one constantly dwells in a pure land. Every thought is Śākyamuni (Śākyamuni) appearing in the world, every step is Maitreya (Maitreya) descending. Bodhi (bodhi, enlightenment) is achieved without cultivation, and afflictions are eliminated without being cut off. The realm and wisdom both vanish, and emotions and thoughts are both forgotten.
。當體即真一心不動。今殿下宿具正信佛法緣熟。識詣見超心體已明。有大力量。不用堆堆兀兀竟日窮年。但只圓解圓修。于出入起居語默動靜乃至應事接物發號施令。一切處一切時。念起即覺常覺不昧。澄慮忘情。久而自契。此三祖所謂虛明自照不勞心力。又曰。不離當處常湛然。覓即知君不可見。於此直下薦得徹去。則是無為而為無修而修。無得之得無功之功無證之證。最為切當最為省要。昔閩王請羅山閑禪師開堂演法。山升座。方收斂僧伽黎乃曰珍重便下座。閩王近前執山手曰靈山一會何異今日。看他羅山作家不假言說。而閩王天鑒自出常情。後來洞山聰曰。羅山忍俊不能禁。大展家風吼一音。紙墨如山書莫盡。衲僧休向義中尋。此古人直捷指示處。宗眼明白與衆不同。正所謂相逢不拈出。舉意便知有。豈在揚眉瞬目鼓唇動舌耶。貧僧恁么忉怛。早是畫蛇添足冒瀆睿聽。然蒙賜問不容緘默。冀國政之暇大圓照中少加垂覽。亦見靈山宿願不忘祖道。不勝至幸也。復答晉王問禪要曰。二月二十日敬奉令旨示諭佛法自心所得者。敢不披露愚衷僭陳萬一。殿下以菩薩應身乘愿再來。弘護佛法善世利生。于統理國務之暇常切究竟佛祖一大事因緣。此實不忘本願故也。但于日用放舍諸緣休息萬念。念起即覺常覺不昧。行住坐
臥飲食起居應事接物看得力不得力。勿隨事物轉涉他機境。蓋世間萬事萬理皆出於心。心若了時無法不了。所以曰心生則種種法生。心滅則種種法滅。故知心無自性緣起即空。不用多工最為省要。法華經曰治世語言資生業等皆與實相不相違背。華嚴經曰不壞世間相而成出世間法。先德曰一切善惡都莫思量自然得入清凈心體。此乃佛祖直指示人處。若日用工夫目前事物。莫管他是善是惡是逆是順是凈是穢。譬如寶鑑當臺洞照妍丑。物來即應物去不留。不要起一念分別揀擇心。亦不要問他靜時鬧時苦時樂時。盡與盡力真實做去。若到無理會處卻是好訊息。便與一時放下。忽然知解兩忘人法雙泯。即是大休歇大自在大安樂時節也。昔有國王問波羅提尊者曰何者是佛。尊者曰見性是佛。王曰師見性否。尊者曰我見佛性。王曰性在何所。尊者曰性在作用。王曰若當用時幾處出現。尊者曰若出現時當有其八。王曰其八出現當爲我說。尊者即曰。在胎曰身。處世名人。在眼曰見。在耳曰聞。在鼻嗅香。在舌談論。在手執捉。在足運奔。遍現俱該沙界。收攝在一微塵。識者知是佛性。不識喚作精魂。此便是究明自性底榜樣。殿下宿具般若種智。必能照了奚俟鄙言。惟大圓鏡中以心印心。群生幸甚佛法幸甚。後坐胡黨被逮。受極刑時年七
【現代漢語翻譯】 現代漢語譯本 在飲食起居、應對事務、待人接物中，要看自己是否用得上力。不要隨著事物而轉移，陷入其他的機巧境界。要知道世間萬事萬理都出自於心。心如果明白了，就沒有什麼不能明白的。所以說，『心生則種種法生，心滅則種種法滅』。因此可知心沒有自性，因緣和合而生，其性本空。不用多費功夫，這是最省要的。 《法華經》說：『治理世間的語言，維持生活的行業等等，都與實相不相違背。』《華嚴經》說：『不破壞世間的表相，而成就出世間的佛法。』先德說：『一切善惡都不要思量，自然就能進入清凈的心體。』這正是佛祖直接指示人的地方。如果在日常用功中，對於眼前的事物，不要管它是善是惡，是逆是順，是凈是穢。譬如明亮的鏡子，對著檯面，清晰地照出美和丑。事物來了就應，事物去了不留。不要生起一念分別揀擇的心，也不要問它是靜時還是鬧時，是苦時還是樂時。盡心盡力地真實做去。如果到了無理會處，反而是好訊息。就應該一時放下，忽然知解和所知都忘掉，人與法都消泯，這就是大休歇、大自在、大安樂的時候了。 過去有國王問波羅提尊者（Póluódì zūnzhě，一位尊者）說：『什麼是佛？』尊者說：『見性是佛。』國王說：『師父您見性了嗎？』尊者說：『我見到了佛性。』國王說：『性在什麼地方？』尊者說：『性在作用之中。』國王說：『如果作用時，會在幾處顯現？』尊者說：『如果顯現時，當有八處。』國王說：『這八處顯現，請您為我解說。』尊者就說：『在胎中叫做身，處世為人叫做人，在眼中叫做見，在耳中叫做聞，在鼻中嗅香，在舌中談論，在手中執持，在足下奔走。普遍顯現，包含整個沙界（shā jiè，佛教術語，指無量世界），收攝起來就在一微塵之中。』認識的人知道這是佛性，不認識的人就叫做精魂。』這就是徹底明白自性的榜樣。殿下您宿世具有般若（bō rě，智慧）的種智，必定能夠明照了解，何須我多說呢？惟愿在大圓鏡中以心印心，眾生非常幸運，佛法非常幸運。 後來尊者在胡地被逮捕，受極刑時年七十。
【English Translation】 English version In eating, drinking, living, responding to affairs, and dealing with people, see if you are putting in effort. Do not be swayed by things and get involved in other opportunistic states. Know that all things and principles in the world come from the mind. If the mind is understood, there is nothing that cannot be understood. Therefore, it is said, 'When the mind arises, all kinds of phenomena arise; when the mind ceases, all kinds of phenomena cease.' Thus, know that the mind has no self-nature, arises from conditions, and its nature is empty. There is no need for much effort; this is the most economical. The Lotus Sutra says, 'Managing worldly language, livelihoods, etc., do not contradict the true reality.' The Avatamsaka Sutra says, 'Without destroying worldly appearances, one accomplishes the Dharma of transcending the world.' A former sage said, 'Do not think about good or evil at all, and you will naturally enter the pure mind-essence.' This is precisely where the Buddhas and Patriarchs directly point people to. In daily practice, regarding the things before your eyes, do not care whether they are good or evil, adverse or favorable, pure or impure. It is like a bright mirror facing a stand, clearly reflecting beauty and ugliness. When things come, respond; when things go, do not hold on. Do not give rise to a single thought of discrimination or selection, and do not ask whether it is a time of quiet or noise, suffering or joy. Put in your best effort and do it truthfully. If you reach a point where there is no reason to dwell, that is good news. Then you should let go at once, and suddenly both knowledge and the known are forgotten, and both person and Dharma are extinguished. This is the time of great rest, great freedom, and great peace and joy. Once, a king asked Venerable Paratita (Póluódì zūnzhě, a venerable monk), 'What is Buddha?' The Venerable replied, 'Seeing one's nature is Buddha.' The king said, 'Master, have you seen your nature?' The Venerable said, 'I have seen Buddha-nature.' The king said, 'Where is this nature located?' The Venerable said, 'Nature is in its function.' The king said, 'If it is functioning, in how many places does it appear?' The Venerable said, 'If it appears, it will have eight places.' The king said, 'Please explain these eight appearances to me.' The Venerable then said, 'In the womb, it is called the body; in the world, it is called a person; in the eye, it is called seeing; in the ear, it is called hearing; in the nose, it smells fragrance; in the tongue, it speaks; in the hand, it grasps; in the foot, it runs. It appears universally, encompassing the entire sahā world (shā jiè, a Buddhist term referring to countless worlds), and when gathered, it is within a single mote of dust.' Those who recognize it know it is Buddha-nature; those who do not recognize it call it the spirit.' This is the model for thoroughly understanding one's own nature. Your Highness has innate prajna (bō rě, wisdom) and the seed of wisdom, and will surely be able to illuminate and understand. Why should I say more? I only hope that in the great perfect mirror, mind seals mind. Sentient beings are very fortunate, and the Buddha-dharma is very fortunate. Later, the Venerable was arrested in the land of the Hu and suffered extreme punishment at the age of seventy.
十餘矣。物論哀其無辜。嗚呼。其定業若是耶。所著有蒲庵集及蒲庵外集。
靈隱明禪師法嗣
杭州凈慈休庵無旨可授禪師
臺之臨海李氏子。年十二從季父沙門仲智于石門寺。十九得度為大僧。參普覺于靈隱。問答之頃疑情頓釋。至元六年出世臺州安聖。閱五年遷隆恩。又二年補真如。明年行宣政院選主龍華。一坐十三夏。洪武六年杭之中竺以府侯之命請師主之。至則凈慈諸勤舊相與力爭。屢卻不聽。不得已強居二載撾鼓告退。一日示疾。召左右曰吾逝矣。左右進觚翰。師麾去曰吾宗本無言說。泊然而寂。世壽六十九僧臘五十。火浴齒牙貫珠不壞。設利光瑩色如金晶。其徒斂諸不壞並遺骼歸龍華塔而藏焉。
祖芳聯禪師法嗣
杭州普明立中成禪師
郡之錢塘人。姓孫氏。年十三投慈光若山出家。首謁祖芳。一日室中舉臘月火燒山話。師呈頌曰。白雲迷卻舊行蹤。臘月燒山火正紅。忽地慈風來扇發。冷冰冰處暖烘烘。聯器之。後於北郭建普明寺以接方來。未幾請歸慈光。正統辛未六月十三日上堂說偈曰。今年八十一。老病隨緣且遣日。今年記著後年事。後年記著今朝日。至癸酉如期坐化。壽八十三。茶毗舍剎無算。建塔于普明。
杭州凈慈照庵宗靜禪師
號恬軒叟
【現代漢語翻譯】 現代漢語譯本：
十多年過去了，人們都為他無辜的遭遇感到悲哀。唉，這就是他的定業嗎？他著有《蒲庵集》和《蒲庵外集》。
靈隱明禪師法嗣
杭州凈慈休庵無旨可授禪師
他是臺州臨海李氏之子。十二歲時跟隨他的叔父沙門仲智在石門寺出家。十九歲時受具足戒成為大僧。他參訪靈隱普覺禪師，在問答之間，疑情頓時消釋。元朝至元六年（1269年），他出任臺州安聖寺住持。過了五年，遷往隆恩寺。又過了兩年，補任真如寺住持。第二年，宣政院選他主持龍華寺。他在那裡住了十三年。明朝洪武六年（1373年），杭州中竺寺因府侯的命令，請他主持。他到寺后，凈慈寺的許多老朋友都一起極力挽留他，他多次拒絕都不被允許。不得已勉強住了兩年，敲鼓告退。一天，他示現疾病，召來侍者說：『我要走了。』侍者遞上筆墨，他揮手示意拿走，說：『我的宗門本來就沒有言說。』說完就安然圓寂了。世壽六十九歲，僧臘五十年。火化后，牙齒完好如珠，沒有損壞。舍利光彩照人，顏色像金晶。他的弟子們收集了他的不壞之身和遺骨，送回龍華寺建塔安葬。
祖芳聯禪師法嗣
杭州普明立中成禪師
他是杭州錢塘人，姓孫。十三歲時投奔慈光寺若山出家。首先拜謁祖芳禪師。一天，在禪房裡，祖芳禪師舉起『臘月火燒山』的話頭。禪師呈上頌詞說：『白雲迷卻舊行蹤，臘月燒山火正紅。忽地慈風來扇發，冷冰冰處暖烘烘。』祖芳禪師很器重他。後來他在北郭建造普明寺，用來接引十方來者。不久，他被請回慈光寺。明朝正統辛未年（1451年）六月十三日，上堂說法偈說：『今年八十一，老病隨緣且遣日。今年記著後年事，後年記著今朝日。』到了癸酉年（1453年），如期坐化。壽八十三歲。荼毗后，舍利無數。在普明寺建塔。
杭州凈慈照庵宗靜禪師
號恬軒叟
【English Translation】 English version:
More than ten years have passed. People lamented his innocent misfortune. Alas, was this his fixed karma? He authored the 'Puan Collection' and the 'Puan Outer Collection'.
Lineage of Zen Master Ming of Lingyin Temple
Zen Master Wuzhi, Abbot of Xiuan at Jingci Temple in Hangzhou
He was a son of the Li family of Linhai, Taizhou. At the age of twelve, he followed his uncle, the Shramana Zhongzhi, at Shimen Temple. At nineteen, he received full ordination and became a senior monk. He visited Pujue at Lingyin Temple, and during their question and answer, his doubts were instantly resolved. In the sixth year of Zhiyuan (1269) of the Yuan Dynasty, he became the abbot of Ansheng Temple in Taizhou. After five years, he moved to Longen Temple. Two years later, he was appointed to Zhenru Temple. The following year, the Xuanzheng Yuan (Council of State Affairs) selected him to preside over Longhua Temple. He stayed there for thirteen summers. In the sixth year of Hongwu (1373) of the Ming Dynasty, Zhongzhu Temple in Hangzhou, by order of the prefectural governor, invited him to be the abbot. Upon his arrival, many old friends from Jingci Temple tried to persuade him to return. He repeatedly refused, but they would not listen. Reluctantly, he stayed for two years, then beat the drum to announce his retirement. One day, he showed signs of illness. He summoned his attendants and said, 'I am leaving.' The attendants offered him writing instruments, but he waved them away, saying, 'My school has no words to speak.' Then he passed away peacefully. His age was sixty-nine, and his monastic age was fifty. After cremation, his teeth remained intact like pearls, without decay. The sharira (relics) were radiant, with a color like golden crystal. His disciples collected his incorruptible remains and relics, and returned them to Longhua Temple to be enshrined in a pagoda.
Lineage of Zen Master Zufang Lian
Zen Master Licheng of Puming Temple in Hangzhou
He was a native of Qiantang, Hangzhou, with the surname Sun. At the age of thirteen, he joined Ruoshan at Ciguang Temple. He first visited Zen Master Zufang. One day, in the room, Zufang raised the topic of 'burning the mountain in the twelfth month'. The Zen Master presented a verse, saying: 'White clouds obscure the old path, burning the mountain in the twelfth month is fiery red. Suddenly, a gentle breeze arises, warming the coldness.' Zufang appreciated him. Later, he built Puming Temple in the northern suburbs to receive those coming from all directions. Before long, he was invited back to Ciguang Temple. On the thirteenth day of the sixth month of the Xinwei year (1451) of the Zhengtong reign of the Ming Dynasty, he ascended the Dharma hall and spoke a verse, saying: 'This year I am eighty-one, I let the days pass with old age and illness. This year I remember the affairs of the year after next, the year after next I remember the affairs of this day.' In the Guiyou year (1453), he passed away in meditation as scheduled. His age was eighty-three. After cremation, there were countless sharira (relics). A pagoda was built at Puming Temple.
Zen Master Zongjing of Zhao'an at Jingci Temple in Hangzhou
Also known as Old Man Tianxuan
。郡之高氏子。自幼剃落本山。適祖芳聯領院事。師依之。久乃得旨。旋典藏鑰。永樂辛卯應選出主護國。尋遷雪竇無何。僧錄以凈慈虛席舉師補之。丁卯朝廷頒賜大藏。師詣闕謝恩。止於彌陀寺。示微疾謂左右曰。吾緣止矣。沐浴更衣危坐而寂。世壽七十六僧臘六十。塔于藕華之祖丘。有三會語錄。
烏石愚禪師法嗣
溫州瑞安護龍太初啟原禪師
日本國人。姓源氏。父官方宰。九歲送入建長寺出家。十八請旨南詢。歷三年抵福州。時吳元之丙午二月進京貢上表物。受齋䞋畢。敕見季潭泐公指令遍參。后謁烏石杰峰。一日峰上堂曰雪覆千山因甚麼孤峰不白。師出衆曰雷聲隱隱雨點全無。峰曰。草菴上蓋琉璃瓦。石室中藏瑪瑙瓶。師曰大蟲騎卻南山虎。峰曰虎生七子阿那個無尾巴。師曰第七個。峰曰且放汝三十棒。由是許師入室。后辭出山結茅廬阜。復移石龍。出世廣度。遷羅陽三峰。再遷護龍。嘗垂三關語。舜若多神因甚麼向平地上拖泥帶水。金翅鳥王劈海取龍吞因甚麼被泥鰍吞卻。三世諸佛說不得因甚麼貍奴白牯念摩訶。一日集眾說偈曰。生也鐵面皮。死也鐵面皮。一擊百雜碎。白日繞鐵圍。擲筆坐逝。
金陵靈谷非幻無涯永禪師
衢之西安人。年十二投烏石山杰峰和尚出家。峰
【現代漢語翻譯】 現代漢語譯本： 郡里高氏的兒子，從小就在本山剃度出家。適逢祖芳聯主持院務，禪師便依止於他。很久之後得到了旨意，隨後掌管藏經的鑰匙。永樂辛卯年（1411年）應選而出，主持護國寺。不久后遷往雪竇寺。僧錄司因凈慈寺住持之位空缺，推舉禪師補任。丁卯年（1447年），朝廷頒賜大藏經，禪師前往京城謝恩，住在彌陀寺。略微示現小病，對身邊的人說：『我的緣分到此為止了。』沐浴更衣后，端坐而逝。世壽七十六歲，僧臘六十。塔葬于藕華的祖丘。著有《三會語錄》。
烏石愚禪師的法嗣
溫州瑞安護龍寺太初啟原禪師
是日本國人，姓源氏，父親是官方宰。九歲時被送入建長寺出家。十八歲時請求旨意南下參學，歷時三年抵達福州。當時吳元之在丙午年（具體年份需要查證）二月進京，進貢表物，接受齋飯賞賜完畢后，奉敕見季潭泐公，泐公指令他遍參諸方。後來參謁烏石杰峰禪師。一天，杰峰禪師上堂說法：『雪覆蓋千山，為什麼孤峰不白？』禪師從人群中走出回答說：『雷聲隱隱，雨點全無。』杰峰禪師說：『草菴上蓋著琉璃瓦，石室中藏著瑪瑙瓶。』禪師說：『大蟲騎著南山虎。』杰峰禪師說：『老虎生了七個兒子，哪個沒有尾巴？』禪師說：『第七個。』杰峰禪師說：『且放你三十棒。』因此允許禪師入室。後來辭別出山，結茅廬于阜。又遷往石龍，出世廣度眾生。遷往羅陽三峰，再次遷往護龍寺。曾經垂示三關語：舜若多神（指耳根圓通的修行者）為什麼在平地上拖泥帶水？金翅鳥王劈開大海取龍吞食，為什麼被泥鰍吞掉？三世諸佛說不得，為什麼貍奴白牯（指貓和白牛）念摩訶（指大般若）？』一天，召集大眾說偈語：『生也鐵面皮，死也鐵面皮，一擊百雜碎，白日繞鐵圍。』擲筆坐化。
金陵靈谷寺非幻無涯永禪師
是衢州西安人，十二歲時投烏石山杰峰和尚出家。杰峰
【English Translation】 English version: A son of the Gao family in the prefecture, he was tonsured at this mountain from a young age. It happened that Zu Fanglian was in charge of the monastery affairs, and the master relied on him. After a long time, he received an imperial decree and subsequently managed the keys to the sutra collection. In the Xinmao year of Yongle (1411), he was selected to preside over Huguo Temple. Soon after, he moved to Xuetou Temple. The Sangha Registry recommended the master to fill the vacant position of abbot at Jingci Temple. In the Dingmao year (1447), the imperial court bestowed the Great Treasury Sutra, and the master went to the capital to express his gratitude, staying at Amitabha Temple. Showing a slight illness, he said to those around him, 'My karmic connection ends here.' After bathing and changing clothes, he sat upright and passed away. He lived to the age of seventy-six, with sixty years as a monk. His stupa was built at the ancestral mound of Ouhua. He has the 'Three Assemblies' recorded sayings.
Disciple of Chan Master Yushi Yu
Chan Master Taichu Qiyuan of Hulong Temple in Ruian, Wenzhou
He was a Japanese national, with the surname Minamoto. His father was an official. At the age of nine, he was sent to Kenchoji Temple to become a monk. At the age of eighteen, he requested permission to travel south for study, and after three years, he arrived in Fuzhou. At that time, Wu Yuanzhi entered the capital in the Bingwu year (year needs verification) of the second month, offering tribute. After receiving the offerings and rewards, he was ordered to see Jitan Le Gong, who instructed him to visit various places. Later, he visited Chan Master Jiefeng of Yushi. One day, Chan Master Jiefeng ascended the Dharma seat and said, 'Snow covers a thousand mountains, why is the solitary peak not white?' The master stepped out from the crowd and replied, 'Distant thunder, but no rain.' Chan Master Jiefeng said, 'A thatched hut covered with glazed tiles, a stone chamber containing an agate vase.' The master said, 'A large insect rides the tiger of Nanshan.' Chan Master Jiefeng said, 'The tiger has seven cubs, which one has no tail?' The master said, 'The seventh one.' Chan Master Jiefeng said, 'I'll give you thirty blows.' Therefore, the master was allowed to enter the room. Later, he resigned and left the mountain, building a thatched hut at Fu. He then moved to Shilong, widely liberating beings. He moved to Luoyang Sanfeng, and then to Hulong Temple. He once gave three critical phrases: 'Why does Shunruoduo God (referring to the practitioner of perfect penetration through the ear-organ) drag mud and water on flat ground? Why is the Garuda King, who splits the sea to take and swallow dragons, swallowed by a loach? The Buddhas of the three worlds cannot speak, why do the cat and the white cow recite Mahaprajna?' One day, he gathered the assembly and said in verse: 'Born with an iron face, dead with an iron face, one strike shatters into a hundred pieces, in broad daylight circling the iron enclosure.' He threw down his pen and passed away while seated.
Chan Master Feihuan Wuyai Yong of Linggu Temple in Jinling
He was a native of Xi'an, Quzhou. At the age of twelve, he joined the Sangha under the Venerable Jiefeng of Yushi Mountain. Jiefeng
問何處來。師應聲曰虛空無向背。峰指鐘示師。師信口成頌曰。百鍊爐中滾出來。虛空元不惹塵埃。如今掛在人頭上。觸著洪音遍九垓。峰大奇之旋為祝髮。居下版服勤積久疑滯盡釋得無礙辯。峰為印可。永樂間擢為僧錄右闡教敕住靈谷。會朝廷建大齋會。禮官董事甚嚴。師若不經意者。左右怪問之。師曰自家有一大事甚緊。無暇他及。沐浴更衣趺坐書偈曰。生死悠悠絕世緣。蒙恩永樂太平年。者回撒手歸空去。雪霽云消月正圓。投筆而逝。上聞遣中官致祭。茶毗舍利遍佈。
續燈存稿卷第八 卍新續藏第 84 冊 No. 1585 續燈存稿
續燈存稿卷第九
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
臨濟宗
大鑒下第二十五世
伏龍長禪師法嗣
蘇州鄧尉萬峰時蔚禪師
溫州樂清金氏子。襁褓中見僧輒微笑合掌。年十三從演慶升法師受業。十六得度。十九至杭受具戒。參虎跑止巖示不是心不是佛不是物話。遂往明州達蓬山佛趾寺側卓庵晝夜力參。一日聞寺主舉溈山踢倒凈瓶公案。驀地觸發說偈曰。顛顛倒倒老南泉。累我工夫卻半年。當下若還親薦得。如何不進劈胸拳。遂往謁無見於華頂。見囑師住山。仍返達蓬。后聞千
【現代漢語翻譯】 問：從何處來？師父應聲說：『虛空沒有方向和背面。』萬峰禪師（禪師名號）指著鐘給師父看。師父隨口作成一首偈語說：『百鍊爐中滾出來，虛空原本不惹塵埃。如今掛在人頭上，觸著洪音遍九垓。』萬峰禪師（禪師名號）非常驚奇，隨即為他剃度。住在下版，勤勞服侍很久，疑慮滯礙全部消釋，得到無礙的辯才。萬峰禪師（禪師名號）為他印可。永樂（1403-1424）年間，被提拔為僧錄右闡教，奉敕住在靈谷寺。適逢朝廷建立盛大的齋會，禮官主持事務非常嚴格。師父好像不在意的樣子，左右的人奇怪地問他。師父說：『我自己有一件大事非常緊要，沒有空閑顧及其他。』於是沐浴更衣，跏趺而坐，寫下偈語說：『生死悠悠絕世緣，蒙恩永樂太平年。者回撒手歸空去，雪霽云消月正圓。』寫完后投筆而逝。皇上聽聞后，派遣中官致祭，荼毗后舍利遍佈。
《續燈存稿》卷第八 卍新續藏第 84 冊 No. 1585 《續燈存稿》
《續燈存稿》卷第九
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
臨濟宗
大鑒下第二十五世
伏龍長禪師法嗣
蘇州鄧尉萬峰時蔚禪師
溫州樂清金氏之子。還在襁褓中見到僧人就微笑合掌。十三歲時跟隨演慶升法師學習。十六歲得度。十九歲到杭州受具足戒。參虎跑止巖禪師，被指示『不是心不是佛不是物』的話頭。於是前往明州達蓬山佛趾寺旁邊搭了個庵，日夜努力參究。一天，聽到寺里的住持舉溈山禪師踢倒凈瓶的公案。忽然觸發，說偈語道：『顛顛倒倒老南泉（人名），累我工夫卻半年。當下若還親薦得，如何不進劈胸拳。』於是前往華頂山拜見無見禪師。無見禪師囑咐他住山。仍然返回達蓬山。後來聽到千
【English Translation】 Question: Where do you come from? The master replied, 'Emptiness has no direction or back.' Wanfeng (Zen master's name) pointed to the bell and showed it to the master. The master spontaneously composed a verse, saying, 'Rolled out from the hundred-refined furnace, emptiness originally does not attract dust. Now it hangs on people's heads, touching the great sound that spreads throughout the nine realms.' Wanfeng (Zen master's name) was very surprised and immediately shaved his head. Living in the lower edition, diligently serving for a long time, all doubts and obstacles were dispelled, and he obtained unimpeded eloquence. Wanfeng (Zen master's name) approved him. During the Yongle (1403-1424) period, he was promoted to Right Explicator of the Sangha Registry and was ordered to reside in Linggu Temple. Coincidentally, the imperial court established a grand vegetarian assembly, and the officials in charge were very strict. The master seemed indifferent, and the people around him asked him strangely. The master said, 'I have a very important matter of my own, and I have no time to attend to other things.' So he bathed and changed clothes, sat in the lotus position, and wrote a verse, saying, 'The cycle of birth and death is a worldly affair, blessed by the Yongle (1403-1424) reign of peace. This time, I let go and return to emptiness, the snow clears, the clouds dissipate, and the moon is perfectly round.' After writing, he threw down his pen and passed away. The emperor heard about it and sent an official to offer sacrifices. After cremation, the relics were scattered everywhere.
Continuation of the Lamp Records, Volume 8 卍 New Supplement to the Tripitaka, Volume 84, No. 1585, Continuation of the Lamp Records
Continuation of the Lamp Records, Volume 9
Compiled by Tongwen, a Successor Disciple of the Ming Dynasty from Dongwu
Collected by Shi Pei, a Layman from Huating
Linji School
Twenty-fifth Generation from Dajian
Dharma Successor of Zen Master Fulong Chang
Zen Master Wanfeng Shiwei of Dengwei, Suzhou
A son of the Jin family from Yueqing, Wenzhou. As an infant, he would smile and put his palms together whenever he saw a monk. At the age of thirteen, he began studying with Dharma Master Yanqingsheng. At sixteen, he was ordained. At nineteen, he went to Hangzhou to receive the full precepts. He consulted Zen Master Zhiyan of Hupao, who instructed him with the topic of 'not mind, not Buddha, not thing.' So he went to a hermitage next to the Buddha Footprint Temple on Mount Dapeng in Mingzhou and diligently practiced day and night. One day, he heard the abbot of the temple mention the case of Zen Master Guishan kicking over the clean bottle. Suddenly, he was triggered and said in a verse, 'Upside down, old Nanquan (person's name), has wasted half a year of my effort. If I had personally realized it at that moment, how could I not have given a chest punch?' So he went to Mount Huading to visit Zen Master Wujian. Zen Master Wujian instructed him to reside on the mountain. He still returned to Mount Dapeng. Later, he heard about the thousand
巖提唱。直造伏龍叩見。巖曰將甚麼來與老僧相見。師豎起拳曰者里與和尚相見。巖曰死了燒了向何處安身立命。師曰。漚生漚滅水還在。風息波平月印潭。巖曰莫要請益受戒么。師掩耳而出。明日普請砍松次。師拈圓石作獻珠狀曰請和尚酬價。巖曰不值半文錢。師曰瞎。巖曰我也瞎你也瞎。師曰瞎瞎。即呈偈曰。龍宮女子將珠獻。價值三千與大千。卻被傍觀人決破。誰知不值半文錢。巖謂左右曰。蔚山主頗有衲僧氣息。遂命居第一座。一日巖升座。舉無風荷葉動決定有魚行。師出衆震聲一喝拂袖便出。卓庵于蘭溪之嵩山凡九載。巖嘗寄偈曰。鬱鬱黃華滿目秋。白雲端坐碧峰頭。無賓主句輕拈出。一喝千江水逆流。三為手書招之。愛重彌至。旋𢌿以法衣頂相。僧問如何是嵩山境。師曰。四面好山擎日月。一湖秋水浸青天。曰如何是境中人。師曰三仙描不就終不與君傳。問如何是目前事。師曰眉毛眼上橫。曰莫是他安身立命處也無。師曰錯認定盤星。二僧參。師問那裡來。僧曰隴西。師曰我聞隴西有鸚鵡是否。僧曰是。師曰還會吟詩作賦么。僧曰會。師曰會吟甚麼詩試道看。僧無對。師便打曰。妄語漢。汝不從隴西來。復問第二位道看。僧作舞勢。師曰。是即是。爭奈口口不同。自代曰上大人丘乙己。開堂。拈香畢乃曰
【現代漢語翻譯】 現代漢語譯本： 巖提唱。直接到伏龍處拜見。巖說：『你拿什麼來與老僧相見？』 師豎起拳頭說：『就在這裡與和尚相見。』 巖說：『死了燒了，向何處安身立命？』 師說：『漚生漚滅，水還在；風息波平，月印潭。』 巖說：『莫非要請益受戒嗎？』 師掩耳而出。明日普請砍松樹時，師拿著圓石，作出獻寶珠的樣子說：『請和尚酬價。』 巖說：『不值半文錢。』 師說：『瞎。』 巖說：『我也瞎，你也瞎。』 師說：『瞎瞎。』 即呈偈語說：『龍宮女子將珠獻，價值三千與大千。卻被傍觀人決破，誰知不值半文錢。』 巖對左右說：『蔚山主頗有衲僧氣息。』 於是命他居第一座。一日，巖升座，舉『無風荷葉動，決定有魚行。』 師出衆震聲一喝，拂袖便出。在蘭溪的嵩山搭建茅庵，凡九年。巖曾寄偈語說：『鬱鬱黃華滿目秋，白雲端坐碧峰頭。無賓主句輕拈出，一喝千江水逆流。』 三次用手書招他，愛重到了極點。隨即用袈裟蓋頂表示敬重。僧人問：『如何是嵩山境？』 師說：『四面好山擎日月，一湖秋水浸青天。』 曰：『如何是境中人？』 師說：『三仙描不就，終不與君傳。』 問：『如何是目前事？』 師說：『眉毛眼上橫。』 曰：『莫非是他安身立命處也無？』 師說：『錯認定盤星。』 兩個僧人蔘拜。師問：『從哪裡來？』 僧人說：『隴西。』 師說：『我聽說隴西有鸚鵡，是否？』 僧人說：『是。』 師說：『還會吟詩作賦嗎？』 僧人說：『會。』 師說：『會吟什麼詩？試說看。』 僧人無言以對。師便打他說：『妄語漢。你不是從隴西來。』 又問第二位說看。僧人作出舞蹈的姿勢。師說：『是即是，爭奈口口不同。』 自己代說：『上大人丘乙己。』 開堂，拈香完畢乃說：
【English Translation】 English version: Yan advocated. Directly went to Fulong to pay respects. Yan said, 'What have you brought to meet this old monk?' The master raised his fist and said, 'Here is where I meet the monk.' Yan said, 'After death and cremation, where will you settle your life?' The master said, 'When bubbles arise and disappear, the water remains; when the wind ceases and the waves are calm, the moon reflects in the pool.' Yan said, 'Do you want to seek instruction and receive precepts?' The master covered his ears and left. The next day, during the communal task of cutting pine trees, the master held a round stone, pretending to offer a precious pearl, and said, 'Please, monk, give me a price.' Yan said, 'Not worth half a penny.' The master said, 'Blind.' Yan said, 'I am blind too, and so are you.' The master said, 'Blind, blind.' Then he presented a verse: 'A dragon palace maiden offers a pearl, its value is three thousand worlds. Yet it is judged and broken by onlookers, who know not it's not worth half a penny.' Yan said to those around him, 'The master of Yul Mountain has the air of a mendicant monk.' So he ordered him to take the first seat. One day, Yan ascended the seat and cited, 'When lotus leaves move without wind, surely fish are swimming.' The master stepped out from the crowd, shouted loudly, and left with a flick of his sleeve. He built a hermitage on Mount Song in Lanxi for nine years. Yan once sent a verse: 'Lush yellow flowers fill the autumn scene, white clouds sit atop the green peak. The phrase of no host and guest is lightly picked up, a shout reverses a thousand rivers.' He invited him three times with handwritten letters, cherishing him to the utmost. Then he covered his head with a Dharma robe to show respect. A monk asked, 'What is the realm of Mount Song?' The master said, 'Good mountains on all sides hold up the sun and moon, a lake of autumn water soaks the blue sky.' He said, 'What is the person within the realm?' The master said, 'The three immortals cannot depict him, I will never transmit it to you.' Asked, 'What is the matter at hand?' The master said, 'Eyebrows lie horizontally above the eyes.' He said, 'Could it be the place where he settles his life?' The master said, 'Mistaking the lodestone.' Two monks came to pay respects. The master asked, 'Where do you come from?' The monk said, 'Longxi.' The master said, 'I heard that there are parrots in Longxi, is that so?' The monk said, 'Yes.' The master said, 'Can they also recite poems and write prose?' The monk said, 'Yes.' The master said, 'What poems can they recite? Try to say it.' The monk had no answer. The master then hit him and said, 'Liar. You did not come from Longxi.' He asked the second one to say it. The monk made a dancing gesture. The master said, 'It is so, but each mouth is different.' He said on his own behalf, 'Shang da ren qiu yi ji (上大人丘乙己).' Opening the hall, after offering incense, he said:
。千聖難明不了因。遞代相傳古到今。今日嵩山重舉似。鐵樹華開別是春。向無影樹下打眠。宏開飯店。于虛空背上經行。大闡宗乘。塵塵剎剎全彰。物物頭頭合轍。擊碎魔王窠臼。斷送衲子命根。不作奇特商量。不作玄妙解會。直得凈名杜口。共贊昇平。巖頭密啟咸宣至化。正與么時。祝聖報恩一句作么生道。一片定光輝宇宙。直教萬國奉君恩。上堂。舒兩手曰。大開方便門。便從者里入。復握拳曰。閉卻牢關說家裡話。且道不開不閉一句又作么生。良久。斂僧伽黎下座。上堂。三世諸佛如是說。歷代祖師如是說。天下老和尚如是說。嵩山亦如是說。若有不如是說者與他三十棒。若有如是說者亦與他三十棒。何故。卓拄杖。嵩山門下令不虛行。上堂。月頭是初一。光明漸漸出。月尾是三十。光明何處覓。假饒老釋迦也道拈不出。拈得出萬事畢。有人道得。出來道看。如無。嵩山與諸人露個訊息。展兩手曰。我見燈明佛。本光瑞如此。后游姑蘇鄧尉。喜其山水盤結遂駐錫焉。未幾四眾咸集成大伽藍。名曰聖恩。洪武十四年正月二十九日忽集眾曰。老僧時節至矣。即說偈曰。七十九年一味杜田。懸崖撒手杲日當天。語畢泊然而寂。奉全身瘞于院西。塔曰永光。
杭州天龍水庵無用守貴禪師
婺之甄氏子。十
【現代漢語翻譯】 現代漢語譯本： 千聖難明不了因：即使是無數聖賢也難以明白這無法了結的因果。 遞代相傳古到今：這道理代代相傳，從古延續至今。 今日嵩山重舉似：今天我在嵩山再次提起此事， 鐵樹華開別是春：就像鐵樹開花一樣，預示著一個與衆不同的春天。 向無影樹下打眠：在沒有影子的樹下安然入睡， 宏開飯店：廣開方便之門，如同開設飯店一般。 于虛空背上經行：在虛空的背上行走， 大闡宗乘：大力闡揚佛法的宗旨。 塵塵剎剎全彰：每一個微塵，每一個剎那，都完全彰顯著佛法。 物物頭頭合轍：萬事萬物，都符合佛法的規律。 擊碎魔王窠臼：打破魔王的巢穴和舊習。 斷送衲子命根：斬斷修行人的生死根本。 不作奇特商量：不作奇異特別的討論， 不作玄妙解會：不作玄奧微妙的解釋。 直得凈名杜口：使得維摩詰（Vimalakirti，佛教在家菩薩的代表）也沉默不語， 共贊昇平：共同讚美太平盛世。 巖頭密啟咸宣至化：巖頭禪師秘密地開啟，普遍宣揚至高的教化。 正與么時：正在這個時候， 祝聖報恩一句作么生道：祝願聖上，報答恩情，這句話該怎麼說呢？ 一片定光輝宇宙：一片禪定的光明照耀整個宇宙， 直教萬國奉君恩：使得萬國都來尊奉君王的恩德。 上堂：禪師登上法堂。 舒兩手曰：張開雙手說， 大開方便門：大大地敞開方便之門， 便從者里入：就從這裡進入。 復握拳曰：又握緊拳頭說， 閉卻牢關說家裡話：關閉牢固的關隘，說些家常話。 且道不開不閉一句又作么生：那麼，這不打開也不關閉的一句話，又該怎麼說呢？ 良久：沉默了很久。 斂僧伽黎下座：整理好僧伽黎（Samghati，僧侶所穿的袈裟）走下法座。 上堂：禪師登上法堂。 三世諸佛如是說：過去、現在、未來三世的諸佛都是這樣說的， 歷代祖師如是說：歷代的祖師也是這樣說的， 天下老和尚如是說：天下的老和尚也是這樣說的， 嵩山亦如是說：我嵩山（地名）也是這樣說的。 若有不如是說者與他三十棒：如果有人不這樣說，就打他三十棒。 若有如是說者亦與他三十棒：如果有人這樣說，也打他三十棒。 何故：為什麼呢？ 卓拄杖：用拄杖敲擊地面。 嵩山門下令不虛行：嵩山門下的命令不是虛設的。 上堂：禪師登上法堂。 月頭是初一：月初是初一， 光明漸漸出：光明漸漸顯現。 月尾是三十：月末是三十， 光明何處覓：光明在哪裡尋找呢？ 假饒老釋迦也道拈不出：假如是老釋迦（釋迦牟尼佛的尊稱）也說拿不出來， 拈得出萬事畢：如果能拿得出來，萬事就都了結了。 有人道得：如果有人能說出來， 出來道看：出來說給大家聽聽。 如無：如果沒有， 嵩山與諸人露個訊息：我嵩山就給大家透露個訊息。 展兩手曰：張開雙手說， 我見燈明佛：我見到燈明佛（Dipamkara Buddha，過去佛之一）， 本光瑞如此：他本來的光明瑞相就是這樣。 后游姑蘇鄧尉：後來遊歷到姑蘇（地名）的鄧尉（地名）， 喜其山水盤結遂駐錫焉：喜歡那裡的山水環繞，於是就在那裡駐留。 未幾四眾咸集成大伽藍：不久，比丘、比丘尼、優婆塞、優婆夷四眾弟子聚集在一起，建成了大伽藍（僧伽藍摩的簡稱，指寺院）。 名曰聖恩：寺廟的名字叫做聖恩。 洪武十四年（1381年）正月二十九日忽集眾曰：洪武十四年（1381年）正月二十九日，忽然召集眾人說， 老僧時節至矣：老僧我的時候到了。 即說偈曰：就說了偈語： 七十九年一味杜田：七十九年來，一直像杜田一樣默默無聞。 懸崖撒手杲日當天：在懸崖邊撒手，就像太陽當空照耀一樣。 語畢泊然而寂：說完話，就安詳地圓寂了。 奉全身瘞于院西：將他的全身安葬在寺院的西邊， 塔曰永光：塔的名字叫做永光。 杭州天龍水庵無用守貴禪師 婺之甄氏子：婺州（地名）甄氏的兒子。 十
【English Translation】 English version: Thousand sages find it hard to fathom the unfinishable cause: Even countless sages find it difficult to understand this unending cycle of cause and effect. Passed down through generations from ancient times to the present: This principle has been passed down through generations, from ancient times to the present. Today, Mount Song reiterates it: Today, I, at Mount Song (place name), bring up this matter again, The iron tree blooms, a different spring: It's like an iron tree blooming, heralding a unique spring. Sleeping under a shadowless tree: Sleeping peacefully under a tree without a shadow, Widely opening a restaurant: Broadly opening the door of convenience, like opening a restaurant. Walking on the back of emptiness: Walking on the back of emptiness, Greatly expounding the teachings: Vigorously expounding the tenets of Buddhism. Every dust mote, every realm, fully manifests: Every dust mote, every instant, fully manifests the Dharma. Every object, every head, conforms to the path: All things, all matters, conform to the principles of the Dharma. Shattering the demon king's nest: Breaking the demon king's lair and old habits. Cutting off the life root of monks: Severing the root of birth and death for practitioners. Not making strange discussions: Not engaging in strange or peculiar discussions, Not making profound interpretations: Not making profound and subtle interpretations. To the point that Vimalakirti (representative of Buddhist lay practitioners) is silent: Making Vimalakirti (Vimalakirti, a representative of Buddhist lay practitioners) speechless, Together praising peace: Together praising the peaceful and prosperous era. Yantou secretly initiates, universally proclaiming the ultimate transformation: Zen Master Yantou secretly initiates, universally proclaiming the supreme transformation. Right at this moment: Right at this moment, How to say a phrase to bless the sage and repay kindness?: How should one express a phrase to bless the sage and repay kindness? A piece of samadhi light shines the universe: A piece of samadhi light illuminates the entire universe, Directly causing all nations to revere the monarch's grace: Directly causing all nations to revere the monarch's grace. Ascending the hall: The Zen master ascends the Dharma hall. Extending both hands, saying: Opening both hands and saying, Greatly opening the door of convenience: Greatly opening the door of convenience, Then enter from here: Then enter from here. Again clenching the fist, saying: Again clenching the fist and saying, Closing the firm gate, speaking of family matters: Closing the firm gate, speaking of family matters. Moreover, what about the phrase neither opening nor closing?: Then, what about the phrase that neither opens nor closes? For a long time: Remaining silent for a long time. Adjusting the Sanghati and descending the seat: Adjusting the Sanghati (Samghati, a robe worn by monks) and descending from the Dharma seat. Ascending the hall: The Zen master ascends the Dharma hall. The Buddhas of the three worlds say thus: The Buddhas of the past, present, and future all say this, The successive patriarchs say thus: The successive patriarchs also say this, The old monks of the world say thus: The old monks of the world also say this, Mount Song also says thus: I, Mount Song (place name), also say this. If there is someone who does not say thus, give him thirty blows: If there is someone who does not say this, strike him thirty times. If there is someone who says thus, also give him thirty blows: If there is someone who says this, also strike him thirty times. Why?: Why? Striking the staff: Striking the ground with the staff. The orders under Mount Song are not issued in vain: The orders under Mount Song are not issued in vain. Ascending the hall: The Zen master ascends the Dharma hall. The beginning of the month is the first: The beginning of the month is the first, The light gradually emerges: The light gradually appears. The end of the month is the thirtieth: The end of the month is the thirtieth, Where to seek the light?: Where to seek the light? Even old Shakyamuni would say he cannot pick it out: Even old Shakyamuni (a respectful title for Shakyamuni Buddha) would say he cannot pick it out, If one can pick it out, all matters are finished: If one can pick it out, all matters are resolved. If someone can say it: If someone can say it, Come out and say it: Come out and say it for everyone to hear. If not: If not, Mount Song will reveal a message to everyone: I, Mount Song, will reveal a message to everyone. Extending both hands, saying: Opening both hands and saying, I saw Dipamkara Buddha (one of the past Buddhas): I saw Dipamkara Buddha (Dipamkara Buddha, one of the past Buddhas), His original light and auspiciousness are like this: His original light and auspicious signs are like this. Later traveling to Dengwei in Gusu: Later traveling to Dengwei (place name) in Gusu (place name), Delighting in its winding mountains and rivers, he then resided there: Delighting in the surrounding mountains and rivers, he then resided there. Before long, the four assemblies gathered to form a great Sangharama: Before long, the four assemblies of Bhikshus, Bhikshunis, Upasakas, and Upasikas gathered together to build a great Sangharama (monastery). Named Shengen: The name of the temple is Shengen. On the twenty-ninth day of the first month of the fourteenth year of Hongwu (1381), he suddenly gathered the assembly and said: On the twenty-ninth day of the first month of the fourteenth year of Hongwu (1381), he suddenly gathered the assembly and said, This old monk's time has come: This old monk's time has come. Then he spoke a verse, saying: Then he spoke a verse, saying: For seventy-nine years, I have been like a silent field: For seventy-nine years, I have been like a silent field. Releasing the hand on the cliff, the bright sun is in the sky: Releasing the hand on the cliff, like the bright sun shining in the sky. After speaking, he peacefully passed away: After speaking, he peacefully passed away. His whole body was enshrined in the west of the temple: His whole body was enshrined in the west of the temple, The pagoda is called Yongguang: The pagoda is called Yongguang. Zen Master Wuyong Shougui of Tianlong Shui'an in Hangzhou The son of the Zhen family of Wu: The son of the Zhen family of Wuzhou (place name). Ten
八歲往投里之康侯山芟染。泰定間游浙西。適值千巖居龍華。師叩之默有所契。龍華去天龍密邇。大道平公力圖起廢。挽師與巖主之。會巖去烏傷師與俱焉。至正丙戌復謁中峰和尚。群疑頓釋。旋退居嘉禾。一夕夢大道曰我已棄人間世。師驚疑。拏舟訪之。由是復主天龍。一日忽索筆書偈曰。一蝸臭殼。內外穢惡。撒手便行。虛空振鐸。天龍一指今猶昨。擲筆而逝。行省丞相達識鐵木爾為主後事。筑慈濟塔院于天龍西岡。奉全身瘞焉。師生平不畜長物。寒暑一衲律身甚嚴。嘗墮一齒。弟子函櫝中。生舍利五色。世壽七十有二。
松江府華亭松隱唯庵德然禪師
里之張氏子。幼從無用貴公祝髮。遍叩諸方未有所契。後於千巖會中聞上堂語豁然悟入。嘗見石屋珙。謂師曰子緣當在華亭。因書松隱二字授之。師遵懸記歸里築室于郭匯之陽。遂名松隱。足不逾閫者三載。嘗刺血書華嚴。有天華滿庭之異感。居民為建寶坊。洎千巖遷化。眾請師繼席。開堂日。僧問。遠離松水來據龍峰。海眾臨筵請師祝聖。師曰萬年松在祝融峰。曰。祝聖已蒙師指示。列祖家風事若何。師曰冬到寒食一百五。曰莫便是和尚為人處也無。師曰斧頭是鐵作。曰恁么則龍門無宿客也。師曰早已點額。曰若不登樓望焉知滄海深。師曰你道老僧
【現代漢語翻譯】 現代漢語譯本：八歲時，他前往裡之康侯山，從事芟草和染色工作。泰定年間（1324-1328）遊歷浙西，恰逢千巖居于龍華。禪師向他請教，彼此心領神會。龍華寺離天龍寺很近，大道平公努力恢復寺廟，邀請禪師與千巖一同主持。後來千巖離開，前往烏傷，禪師也一同前往。至正丙戌年（1346），再次拜見中峰和尚，所有疑惑頓時消除。之後隱居嘉禾。一天晚上，夢見大道說：『我已經離開人間了。』禪師驚疑，便乘船去拜訪他。因此再次主持天龍寺。一天，忽然索要筆墨，寫下偈語說：『一個蝸牛臭殼，內外污穢醜惡。撒手便離開，虛空震響鈴。天龍一指今仍如昨。』寫完便擲筆去世。行省丞相達識鐵木爾主持禪師的後事，在天龍寺西岡建造慈濟塔院，將禪師的全身安葬在那裡。禪師一生不積蓄財物，無論寒暑都只穿一件僧衣，嚴於律己。曾經掉落一顆牙齒，弟子將其放在匣子里，竟然生出五色舍利。世壽七十二歲。 松江府華亭松隱唯庵德然禪師 里之張氏之子。年幼時跟隨無用貴公剃度出家。遍訪各處，但沒有領悟。後來在千巖寺的法會上聽到上堂說法，豁然開悟。曾經見到石屋珙，石屋珙對禪師說：『你的緣分應當在華亭。』於是寫下『松隱』二字交給他。禪師遵從預言，回到家鄉在郭匯之陽建造房屋，於是命名為松隱。有三年時間足不出戶。曾經刺血書寫《華嚴經》，有天花滿庭的奇異感受。居民為他建造寶坊。等到千巖禪師圓寂后，眾人請禪師繼承主持之位。開堂之日，僧人問道：『遠離松水而來佔據龍峰，海眾臨席，請禪師祝聖。』禪師說：『萬年松在祝融峰。』僧人說：『祝聖已經蒙禪師指示，列祖家風是怎樣的？』禪師說：『冬至到寒食一百零五天。』僧人說：『莫非這就是和尚的為人處世之處嗎？』禪師說：『斧頭是鐵做的。』僧人說：『這樣說來，龍門就沒有借宿的客人了。』禪師說：『早已點額。』僧人說：『如果不登樓遠望，怎麼知道滄海有多深？』禪師說：『你說老僧』
【English Translation】 English version: At the age of eight, he went to Kanghou Mountain in Li to work on weeding and dyeing. During the Taiding period (1324-1328), he traveled in western Zhejiang, where he happened to meet Qianyan residing in Longhua. The Chan master consulted him, and they understood each other tacitly. Longhua Temple was very close to Tianlong Temple. Da Dao Pinggong (a person's name) worked hard to restore the temple, inviting the Chan master and Qianyan to preside over it together. Later, Qianyan left for Wushang, and the Chan master went with him. In the Bingxu year of the Zhizheng period (1346), he visited the monk Zhongfeng again, and all doubts were immediately dispelled. After that, he lived in seclusion in Jiahe. One night, he dreamed that Da Dao said, 'I have already left the human world.' The Chan master was surprised and suspicious, so he took a boat to visit him. Therefore, he presided over Tianlong Temple again. One day, he suddenly asked for pen and ink and wrote a verse saying: 'A snail's stinky shell, inside and out filthy and evil. Letting go, I leave, the void vibrates the bell. Tianlong's one finger is still as it was yesterday.' After writing, he threw down the pen and passed away. The Provincial Prime Minister Dashitie Mu'er (a person's name) presided over the Chan master's funeral affairs, building the Ciji Pagoda Courtyard on the west hill of Tianlong Temple, where the Chan master's whole body was buried. The Chan master never accumulated possessions in his life, and wore only one robe regardless of the cold or heat, being very strict with himself. Once, a tooth fell out, and his disciples put it in a box, and five-colored sariras (relics) grew. He lived to the age of seventy-two. Chan Master Wei'an Deran of Songyin in Huating, Songjiang Prefecture He was a son of the Zhang family in Li. As a child, he was tonsured by Wuyong Guigong (a person's name). He visited various places, but did not attain enlightenment. Later, at a Dharma assembly in Qianyan Temple, he heard a sermon and suddenly became enlightened. He once met Shiwu Gong (a person's name), who said to the Chan master, 'Your destiny should be in Huating.' So he wrote the two characters 'Songyin' and gave them to him. The Chan master followed the prophecy and returned to his hometown to build a house on the south side of Guohui, and named it Songyin. He did not leave his house for three years. He once pricked his finger to write the Huayan Sutra, and had the strange feeling of heavenly flowers filling the courtyard. The residents built a precious temple for him. After Chan Master Qianyan passed away, the people invited the Chan master to succeed him as abbot. On the day of the opening ceremony, a monk asked, 'Leaving Songshui to occupy Longfeng, the assembly is here, please Chan master bless the sage.' The Chan master said, 'The ten-thousand-year pine is on Mount Zhurong.' The monk said, 'The blessing of the sage has already been instructed by the Chan master, what is the ancestral style?' The Chan master said, 'From the winter solstice to the Hanshi Festival is one hundred and five days.' The monk said, 'Could this be the Chan master's way of being?' The Chan master said, 'The axe is made of iron.' The monk said, 'In that case, there are no overnight guests at Longmen.' The Chan master said, 'Already marked.' The monk said, 'If you don't climb the tower to look, how do you know how deep the sea is?' The Chan master said, 'You say the old monk'
眉毛有幾莖。曰一堂風冷澹千古意分明。師曰蹉過不少。曰。承師有言。向上一路千聖不傳。還端的也無。師曰那裡得者訊息來。曰賣金須遇買金人。師便喝。曰金屑雖貴落眼成翳又作么生。師曰。好向繡湖湖上看。月明夜夜散金波。曰三十年後此話大行。師曰杜撰禪和如麻似粟。僧曰大眾證明。學人禮拜。師乃曰。第一義諦已被東白和尚一槌擊碎了也。未免向第二義門露個訊息。山僧數年搓得一條龜毛索子。今日拈來將三世諸佛西天四七東土二三天下老和尚鼻孔一串穿卻了也。且道山河大地草木叢林森羅萬象有情無情甚處得來。良久。莫將閑學解埋沒祖師心。復舉三聖道我逢人則不出出則便為人。興化道我逢人則出出則不為人。師曰。者兩個老漢。同門出入宿世冤家。一人向孤峰頂上臥月眠雲。一人向十字街頭揚塵簸土。點檢將來二俱漏逗。各與三十拄杖。且道新龍峰與么提持是賞渠是罰渠。驀拈拄杖卓一卓。天上有星皆拱北。人間無水不朝東。上堂。日可冷。月可熱。眾魔不能壞真說。有來由。無途轍。六月炎炎撒冰雪。文殊無處著渾身。普賢特地呈丑拙。是真說。非真說。若無間事掛心頭。便是人間好時節。喝一喝。卓拄杖。謝藏主維那上堂。天無門。地無戶。俊快衲僧一任來去。藏里摩尼照徹十方。洞里桃華
【現代漢語翻譯】 現代漢語譯本 眉毛有幾根？』僧人）答：『一堂風冷清，千古之意分明。』 禪師說：『你錯過了不少。』（僧人）說：『承蒙禪師指點。向上之路，歷代聖賢都不傳授。』（禪師問）『你真的明白了嗎？』（僧人）答：『賣金子需要遇到買金子的人。』 禪師便喝斥。（僧人問）『即使金屑再貴重，落入眼中也會成為障礙，那又該怎麼辦呢？』 禪師說：『最好到繡湖湖畔觀看，明月之夜，金色的波光四處散開。』（僧人）說：『三十年後，這個說法會非常流行。』 禪師說：『胡編亂造的禪和子多如麻粟。』 僧人說：『大眾可以作證，學人我頂禮。』 禪師於是說：『第一義諦已經被東白和尚一錘擊碎了。』 不得不從第二義門透露一點訊息。老衲我多年搓成了一條龜毛繩索，今天拿來將三世諸佛、西天四七（指印度）東土二三（指中國）天下老和尚的鼻孔一串穿起來。』 且說山河大地、草木叢林、森羅萬象、有情無情，是從哪裡來的？』 良久，（禪師說）『不要用世俗的學問來埋沒祖師的心。』 又舉三聖禪師的話：『我遇到人就示現，一示現就爲了人。』 興化禪師說：『我遇到人就示現，一示現就不爲了人。』 禪師說：『這兩個老傢伙，同門出入，是宿世的冤家。一個在孤峰頂上臥月眠雲，一個在十字街頭揚塵簸土。』 仔細檢查起來，兩個人都露了破綻，各打三十拄杖。』 且說新龍峰這樣提持，是獎賞他們還是懲罰他們？』 隨即拿起拄杖敲了一下，『天上的星星都拱向北極星，人間的水沒有不朝向東方的。』 上堂說法。『太陽可以變冷，月亮可以變熱，眾魔不能破壞真正的說法。』 『有來由，沒有途徑。六月炎熱，卻撒下冰雪。』 文殊菩薩無處安身，普賢菩薩特意示現醜陋笨拙。』 『是真說，不是真說。如果沒有隔閡之事掛在心頭，便是人間的好時節。』 喝一聲，敲一下拄杖。感謝藏主、維那上堂說法。『天沒有門，地沒有戶，俊快的衲僧可以任意來去。』 藏里的摩尼寶珠照徹十方，洞里的桃花
【English Translation】 English version How many strands are there in the eyebrows? (The monk) replied, 'A hall of wind is cold and淡泊 (dàn bó, indifferent), the meaning of a thousand ages is clear.' The master said, 'You've missed quite a bit.' (The monk) said, 'Thank you for the master's words. The path upwards is not transmitted by the sages of all ages.' (The master asked) 'Do you really understand?' (The monk) replied, 'Selling gold requires meeting a gold buyer.' The master then scolded. (The monk asked) 'Even if gold dust is precious, it becomes an obstruction when it falls into the eyes, so what should be done?' The master said, 'It's best to watch at the shore of Embroidery Lake, on a bright moon night, golden waves scatter everywhere.' (The monk) said, 'Thirty years later, this saying will be very popular.' The master said, 'Fabricated Chan monks are as numerous as hemp and millet.' The monk said, 'The assembly can testify, I, the student, prostrate.' The master then said, 'The First Noble Truth has already been shattered by Dongbai (name of a monk) with one hammer.' I have to reveal a little news from the Second Noble Truth. This old monk has spent years twisting a tortoise hair rope, and today I'm taking it to string together the nostrils of the Buddhas of the three worlds, the forty-seven (referring to India) patriarchs of the Western Heaven, the twenty-three (referring to China) patriarchs of the Eastern Land, and the old monks under heaven.' Furthermore, where do the mountains, rivers, earth, grass, trees, forests, and all phenomena, sentient and insentient, come from?' After a long silence, (the master said) 'Do not bury the mind of the patriarch with worldly knowledge.' He also cited the words of Zen Master Sansheng (name of a Zen Master): 'When I meet someone, I manifest, and when I manifest, it is for the sake of the person.' Zen Master Xinghua (name of a Zen Master) said, 'When I meet someone, I manifest, and when I manifest, it is not for the sake of the person.' The master said, 'These two old fellows, entering and leaving the same school, are karmic enemies from past lives. One sleeps with the moon and clouds on the top of a solitary peak, and the other raises dust and winnows soil at the crossroads.' Upon careful inspection, both of them revealed flaws, each receiving thirty blows of the staff.' Furthermore, is Xinlongfeng (name of a place) holding them up like this, rewarding them or punishing them?' Immediately picked up the staff and tapped it once, 'The stars in the sky all arch towards the North Star, and the water in the human world does not flow towards the east.' Ascending the hall to preach the Dharma. 'The sun can be cold, the moon can be hot, and the demons cannot destroy the true Dharma.' 'There is a reason, but no path. In the heat of June, ice and snow are scattered.' Manjusri Bodhisattva (name of a Bodhisattva) has nowhere to settle, and Samantabhadra Bodhisattva (name of a Bodhisattva) deliberately manifests ugliness and clumsiness.' 'It is true Dharma, not true Dharma. If there is no matter of separation hanging in the heart, then it is a good time in the human world.' Shout once, tap the staff once. Thank the abbot and the director for ascending the hall to preach the Dharma. 'Heaven has no door, earth has no gate, and swift monks can come and go as they please.' The Mani jewel in the treasury illuminates the ten directions, and the peach blossoms in the cave
千葩競吐。假劫外之春風。應今時之律呂。海神夜半看鮫珠。眼光掛在扶桑樹。喝一喝。結制上堂。暖氣相接正在斯時。深深冷灰里撥著星兒之火。向死柴頭上發機燎起亙天烈焰。燒卻舜若多神麵皮。敢問諸人作么生迴避。擲拄杖下座。上堂。今朝是初一。龍象如稻麻。有事與無事。歸堂去喫茶。上堂。達磨西來不立文字。直指人心見性成佛。大眾作么生說個見性成佛底道理。良久。幸是無瘡勿傷之也。結制上堂。蠟人為驗始於今日。九十日中推功辨的。黃面老瞿曇結住布袋頭。百萬人天咸皆受屈。松隱結制總不恁么。以手作搖櫓勢曰。山僧即今駕無底鐵船。普請大眾同入大圓覺海遊戲去也。喝一喝。看取定南針。歲旦上堂。元正啟祚萬物咸亨。驀拈拄杖曰。拄杖子昨夜抽條今朝吐蕊。華開五葉香遍大千。且道還當得新年頭佛法也無。卓拄杖一下。喝一喝。臘八上堂。明星一見出山來。剛道娘生兩眼開。不是髑髏幹得盡。爭知春色上桃腮。上堂。德山棒。臨濟喝。拈放一邊。諸人腳跟下道將一句來。以拄杖畫一畫。毗婆尸佛早留心。直至如今不得妙。示人。佛是眾生界中了事漢。眾生是佛界中不了事人。若欲決了此事。但向十二時中四威儀內折旋俯仰與人酬錯處看是什麼道理。忽爾妄想滅知見忘。突出自家一段光明。
洞徹十虛無絲毫隔礙。始知佛與眾生本性平等。一身清凈多身清凈。一世界清凈多世界清凈。無一塵不是真如境界。無一剎不是解脫道場。所以永嘉大師曰。一月普現一切水。一切水月一月攝。諸佛法身入我性。我性同共如來合。斯言豈欺我哉。示醫士。話頭一則耆婆藥。大藏諸經和劑方。抹過二途開口笑。不勞鍼砭起膏肓。化燈油。劫初一點光明種。猛烈工夫拶出來。瀉入碧琉璃里去。三千諸佛笑顏開。坐禪銘。參禪的的非細事。貴在當人發真志。真志不發願不堅。決定茫茫墮生死。古德垂慈何太切。教人蔘玄要直截。話頭一則重千鈞。盡力提持須猛烈。進前退後知幾回。恰似冰爐煉生鐵。冰爐鍊鐵真個難。竭盡精神豈容歇。驀然一拶火星飛。面門簉破通身熱。鉗錘妙密始見真。手兮眼兮用處親。就中煉出吹毛利。干將鏌鎁爭比倫。耿耿寒光耀空碧。在在處處興家國。外道天魔盡喪魂。鐵額銅頭俱失色。古今庫藏無此珍。天上人間何處覓。慇勤為報參玄人。趁此後生須努力。
婺州清隱蘭室德馨禪師
義烏方氏子。年二十四投伏龍祝髮。執侍數載。復力抵諸方。久之歸覲。會千巖遷化。乃結茅城西榜曰清隱。后聖壽虛席四眾請師主之。蘇平仲嘗過訪師。寒溫之外不措一辭。蘇曰。千巖老師見客口如懸河
【現代漢語翻譯】 現代漢語譯本： 完全洞徹十方虛空，沒有任何阻礙。這才知道佛（Buddha）與眾生（sentient beings）的本性是平等的。一個身體清凈，多個身體也清凈。一個世界清凈，多個世界也清凈。沒有一粒微塵不是真如（Tathata，the ultimate nature of reality）的境界，沒有一剎那不是解脫（Nirvana，liberation）的道場。所以永嘉大師說：『一輪明月普遍顯現在一切水中，一切水中的月亮都攝於一輪明月之中。諸佛（Buddhas）的法身（Dharmakaya，the body of the Dharma）進入我的自性，我的自性與如來（Tathagata，the thus-gone one）相合。』這些話難道會欺騙我嗎？ 開示醫士。話頭一則如同耆婆（Jivaka，ancient Indian physician）的靈藥，大藏經（Tripitaka，the collection of Buddhist scriptures）中的諸經如同藥方。超越二元對立，開口一笑，不用鍼砭也能使病入膏肓的人起死回生。 化燈油。劫初（Kalpa，an aeon in Buddhist cosmology）一點光明的種子，用猛烈的功夫擠壓出來，傾瀉到碧綠的琉璃燈里，三千諸佛（Buddhas）都露出笑容。 坐禪銘。參禪（Zen meditation）這件事確實不是小事，貴在當事人發起真正的志向。沒有真正的志向，願力就不堅定，必定茫茫然地墮入生死輪迴。古德（ancient masters）的慈悲心是多麼懇切啊，教人蔘玄（Zen practice）要直截了當。話頭一則重如千鈞，盡力提持必須猛烈。進前退後不知多少回，恰似在冰冷的爐子里煉生鐵。在冰冷的爐子里鍊鐵真是困難，竭盡精神哪裡能停歇。忽然一下猛烈撞擊，火星飛濺，面門突然破開，全身發熱。鉗錘精妙嚴密才能見到真性，手和眼都要親切地運用。從中煉出吹毛即斷的利刃，干將（Gan Jiang，famous swordsmith）和鏌鎁（Mo Ye, Gan Jiang's wife, also a swordsmith）也要爭著相比。閃耀的寒光照亮空曠的碧空，到處都能興家立國。外道（non-Buddhist religions）天魔（Mara，demon）都嚇得喪魂落魄，鐵額銅頭之輩都嚇得失色。古今的庫藏中沒有這樣的珍寶，天上人間哪裡能尋覓到？慇勤地告訴參玄的人，趁著年輕力壯要努力修行。 婺州清隱蘭室德馨禪師 義烏方氏之子，二十四歲時投奔伏龍寺出家。侍奉數年，又努力參訪各方。很久之後回來拜見。適逢千巖禪師圓寂，於是結廬在城西，命名為清隱。後來聖壽寺空缺，四眾弟子請禪師主持。蘇平仲曾經拜訪禪師，除了寒暄之外沒有說一句話。蘇平仲說：『千巖老師見客人時口若懸河。』
【English Translation】 English version: Completely penetrating the ten directions of emptiness without the slightest obstruction. Only then does one realize that the Buddha (Buddha) and all sentient beings (sentient beings) are equal in their fundamental nature. One body is pure, and many bodies are pure. One world is pure, and many worlds are pure. Not a single speck of dust is not the realm of Suchness (Tathata, the ultimate nature of reality), and not a single moment is not a sacred place of liberation (Nirvana, liberation). Therefore, Great Master Yongjia said: 'The one moon universally appears in all waters, and all the moons in the water are contained within the one moon. The Dharmakaya (Dharmakaya, the body of the Dharma) of all Buddhas (Buddhas) enters my nature, and my nature merges with the Tathagata (Tathagata, the thus-gone one).' How could these words deceive me? Instruction to a Physician. A koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation) is like the miraculous medicine of Jivaka (Jivaka, ancient Indian physician), and the various sutras in the Tripitaka (Tripitaka, the collection of Buddhist scriptures) are like prescriptions. Transcending duality, one laughs aloud, and even those with incurable diseases can be brought back to life without acupuncture or moxibustion. Transforming Lamp Oil. A single seed of light from the beginning of the kalpa (Kalpa, an aeon in Buddhist cosmology), squeezed out with intense effort, poured into a green lapis lazuli lamp, and the three thousand Buddhas (Buddhas) all smile. Inscription for Zazen (Zen meditation). Zen meditation (Zen meditation) is truly no small matter; what is valuable is that the practitioner arouses genuine aspiration. Without genuine aspiration, the vows are not firm, and one will inevitably fall into the cycle of birth and death. How earnest is the compassion of the ancient masters (ancient masters), teaching people to practice Zen (Zen practice) directly and straightforwardly. A koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation) is as heavy as a thousand jun (ancient Chinese unit of weight); one must exert all effort to hold it fiercely. Advancing and retreating countless times, it is like refining raw iron in an ice-cold furnace. Refining iron in an ice-cold furnace is truly difficult; one must exhaust all energy and not rest. Suddenly, with a fierce impact, sparks fly, the face suddenly breaks open, and the whole body feels hot. Only with precise and meticulous hammering can one see the true nature; the hand and eye must be used intimately. From this, one refines a blade that can cut hair upon blowing, and Gan Jiang (Gan Jiang, famous swordsmith) and Mo Ye (Mo Ye, Gan Jiang's wife, also a swordsmith) would compete to compare with it. The gleaming cold light illuminates the vast blue sky, and everywhere one can establish a family and a nation. Heretics (non-Buddhist religions) and demons (Mara, demon) are all terrified and lose their souls, and those with iron foreheads and bronze heads all lose their color. There is no such treasure in the storehouses of the past and present; where can it be found in heaven and earth? Earnestly tell those who practice Zen, take advantage of your youth and strength and strive to cultivate. Zen Master Dexin of Qingyin Lanruo (Orchid Room) in Wuzhou A son of the Fang family of Yiwu, at the age of twenty-four, he entered Fulong Temple to become a monk. After serving for several years, he diligently visited various places. After a long time, he returned to pay his respects. Coincidentally, Zen Master Qianyan had passed away, so he built a hut west of the city, naming it Qingyin (Clear Seclusion). Later, when the abbot's seat at Shengshou Temple became vacant, the fourfold assembly invited the Zen Master to preside over it. Su Pingzhong once visited the Zen Master, and said not a word beyond greetings. Su Pingzhong said: 'When Teacher Qianyan met guests, his mouth was like a torrential river.'
娓娓不倦。師今默然何也。師曰道無隱顯焉有語默。昔吾先師未嘗不言。然而未嘗言。今吾未嘗言。然而未嘗不言也。蘇乃擊節稱賞。洪武壬子十一月十四日示微疾。集眾訣別。端坐而逝。留龕七日顏色如生。茶毗五色舍利無數。世壽七十僧臘四十有六。
婺州華山明叟昌庵主
本郡浦江人。縛茅于里之華山。往謁千巖禪師示以入道旨要。旋歸晝夜孳孳不怠。一日忽辭眾說偈曰。生本無生滅亦無滅。撒手便行虛空片月。語畢端坐而逝。時洪武丙辰十月三日也。
古梅友禪師法嗣
潤州金山慈舟濟禪師
西竺作禮曰某甲拏得賊來請和尚決斷。師曰贓在甚麼處。竺拍案一下。師往復徴詰。復曰。諸佛不說。列祖不傳。除卻搖唇鼓舌瞚目揚眉。還我到家一句來。竺默然。師曰。去聖時遙。尚有此子。善自護持。
一峰寧禪師
西竺呈見解。師為勘驗。示偈曰。青山疊疊雨濛濛。師子金毛撥不通。我也自知時未至。十回放箭九回空。
弁山安禪師法嗣
杭州正傳院祖庭空谷景隆禪師
姑蘇洞庭黿山陳氏子。初見懶云開示法要。後於虎丘禮石庵祝髮。會庵遷靈隱。師相隨七載。因往天目禮高峰祖塔。憩錫歲余。忽有省入。徑造懶云求證。云爲助喜。后住碧巖。僧
【現代漢語翻譯】 現代漢語譯本： 孜孜不倦地教誨。禪師如今為何沉默不語？禪師說：『道』沒有隱藏和顯現，哪裡有什麼說話和沉默？過去我的先師未嘗不說話，然而也未嘗說話。現在我未嘗說話，然而也未嘗不說話啊。』蘇軾聽后擊節讚賞。洪武（1368-1398）壬子年十一月十四日，禪師略感不適，召集眾人訣別，端坐而逝。遺體在龕中停放七日，顏色如生。荼毗（火化）后，得五色舍利無數。世壽七十歲，僧臘四十六年。 婺州華山明叟昌庵主 本郡浦江人。在故里華山結廬而居。前往拜謁千巖禪師，禪師向他開示入道旨要。隨後返回，日夜勤勉不懈。一日，忽然向眾人告辭，說偈語道：『生本無生，滅亦無滅，撒手便行，虛空片月。』說完便端坐而逝。時為洪武（1368-1398）丙辰年十月三日。 古梅友禪師法嗣 潤州金山慈舟濟禪師 西竺作禮說：『某甲抓住了賊，請和尚決斷。』禪師問：『贓物在哪裡？』西竺拍了一下桌子。禪師反覆追問。西竺又說：『諸佛不說，列祖不傳，除了搖唇鼓舌、眨眼揚眉，還我一句到家的話來。』西竺沉默不語。禪師說：『去聖時遙遠，尚有此子，好好護持。』 一峰寧禪師 西竺呈上見解，禪師為他勘驗，示偈語道：『青山疊疊雨濛濛，獅子金毛撥不通。我也自知時未至，十回放箭九回空。』 弁山安禪師法嗣 杭州正傳院祖庭空谷景隆禪師 姑蘇洞庭黿山陳氏之子。起初見到懶云開示法要，後來在虎丘禮拜石庵剃度。適逢石庵遷往靈隱寺，禪師跟隨七年。因此前往天目山禮拜高峰祖師塔，在那裡停留了一年多。忽然有所領悟，直接去見懶云求證，懶云爲之高興。後來住持碧巖寺。僧人...
【English Translation】 English version: He taught tirelessly. Why is the master silent now? The master said, 'The 'Tao' has no hidden or manifest, where is there speaking or silence? In the past, my former master never spoke, yet he never didn't speak. Now I have never spoken, yet I have never not spoken.' Su Shi clapped and praised him. On the fourteenth day of the eleventh month of the Renzi year of Hongwu (1368-1398), the master felt slightly unwell, gathered the people to bid farewell, and passed away while sitting upright. His body was placed in the龕 (niche) for seven days, and his complexion was as if he were alive. After cremation, countless five-colored 舍利 (relics) were obtained. His age was seventy, and his monastic age was forty-six. 庵主 (Abbot) Mingsou Chang of Huashan Mountain in Wuzhou He was a native of Pujiang in this prefecture. He built a thatched hut on Huashan Mountain in his hometown. He went to visit Zen Master Qianyan, who instructed him on the essentials of entering the 'Tao'. Afterwards, he returned and worked diligently day and night. One day, he suddenly bid farewell to the crowd and said in a verse: 'Birth is inherently without birth, and extinction is also without extinction. Letting go, one walks freely, a solitary moon in the void.' After speaking, he passed away while sitting upright. The time was the third day of the tenth month of the Bingchen year of Hongwu (1368-1398). Dharma heir of Zen Master Gumei You Zen Master Cizhou Ji of Jinshan Mountain in Runzhou Xizhu paid his respects and said, 'I have caught the thief, please decide, Venerable.' The master asked, 'Where is the stolen goods?' Xizhu slapped the table. The master repeatedly questioned him. Xizhu then said, 'The Buddhas do not speak, the patriarchs do not transmit, except for wagging lips and tongues, blinking eyes and raising eyebrows, return me a phrase of arriving home.' Xizhu was silent. The master said, 'The time of leaving the saints is far away, yet there is still this child, take good care of him.' Zen Master Yifeng Ning Xizhu presented his views, and the master examined them for him, showing a verse: 'Green mountains stacked upon mountains, rain misty, the golden fur of the lion cannot be penetrated. I also know that the time has not yet come, ten times shooting arrows, nine times empty.' Dharma heir of Zen Master Bian Shan'an Zen Master Konggu Jinglong of Zhengchuan Temple Ancestral Court in Hangzhou He was a son of the Chen family of Yuanshan Mountain in Dongting, Suzhou. At first, he saw Lazy Cloud expounding the Dharma essentials, and later he was tonsured at Huqiu by paying respects to Shian. When Shian moved to Lingyin Temple, the master followed for seven years. Therefore, he went to Tianmu Mountain to pay homage to the pagoda of Patriarch Gaofeng, staying there for more than a year. Suddenly, he had an insight and went directly to Lazy Cloud to seek verification, and Lazy Cloud was happy for him. Later, he resided at Biyan Temple. A monk...
問如何是佛法的的大意。師曰此問最親切。曰覿露堂堂時如何。師曰途路未為真。曰南人如問雪我道是楊華。師曰喚鐘作甕又爭得。晚年于西湖修吉山卜地為生壙。築室以居名曰正傳塔院。復自製塔銘。其略曰。嗚呼。死生一夢。骨塔奚為。蓋表佛法流芳。靈蹤不斷。即幻明真。以致佛祖命脈源遠流長矣。幻身雖滅佛性不遷。后之來者見窣堵崚嶒峰巒蒼翠。鳥鳴喬木泉瀉幽巖。不馳外境不執內心。盡忘愛惡陶然泰和。始知法界為身。虛空為口。萬象為舌。晝夜說法未嘗間歇。於此見得明透得徹。如醉忽醒。廓然領悟便見佛祖不曾涅槃。老僧不曾圓寂。大圓鏡中覿面相見。西來祖意兩手分付。如古師嗣雲門。青師嗣大陽。無前後無去來。大千沙界自他不隔于毫端。十世古今始終不離於當念。懶雲和尚是景隆受業師之受業師。景隆心法受印可於懶云。即南極安禪師也。得臨濟正傳二十世。上溯天真則無極源雪巖欽前後嗣法亦無定規。前嗣後者阿難嗣迦葉。後嗣前者興化嗣臨濟。理貫古今詣實為至。銘曰。廓周法界。空蕩無涯。群靈升墜恒無已時。佛祖垂應為導為師。宿膺微幸值斯化儀。不善弘道隨力所宜。卒于武林。骨窆山崖窣堵奠安。山同壽期。以幻歸幻。有為無為。成住壞空。斯道坦夷。正統九年春景隆五十二歲。著
【現代漢語翻譯】 現代漢語譯本： 問：什麼是佛法的大意？ 師父說：這個問題最貼切。 問：直接顯露本性的時候是怎樣的？ 師父說：在路上行走還不是真正的（開悟）。 問：南方人如果問雪是什麼，我說像楊花一樣。 師父說：把鐘叫做甕，又有什麼用呢？ （景隆禪師）晚年在西湖邊修建吉山，選擇墓地作為自己的生壙（提前準備的墓地）。建造房屋居住，命名為正傳塔院。又親自撰寫塔銘。其中大略寫道： 『唉！生死就像一場夢，骨塔又有什麼用呢？這是爲了表明佛法流傳，靈蹟不斷。以虛幻來顯明真實，以至於佛祖的命脈源遠流長。幻身雖然滅亡，佛性卻不會改變。後來的修行者，見到高聳的佛塔，蒼翠的山峰，鳥兒在喬木上鳴叫，泉水在幽靜的巖石中流淌，不追逐外在的境界，不執著于內心的想法，完全忘記愛憎，心境平和安寧。這才知道法界就是自身，虛空就是口，萬象就是舌頭，日夜說法從未間斷。在這裡看得明白透徹，就像從醉酒中突然醒來，豁然領悟，便會見到佛祖不曾涅槃，老僧不曾圓寂。在大圓鏡中面對面相見，西來的祖師禪意兩手交付。就像古代的禪師，雲門禪師傳承于雪峰禪師，青峰禪師傳承于大陽禪師一樣，沒有前後，沒有去來，大千世界，自己與他人之間沒有絲毫的隔閡，十世古今，始終不離於當下的念頭。』 懶雲和尚是景隆（禪師）的受業師（接受佛法教育的老師）的受業師。景隆（禪師）的心法從懶云（和尚）那裡得到印可，也就是南極安禪師。得臨濟正傳二十世。上溯天真（禪師），那麼無極源（禪師）、雪巖欽（禪師）前後嗣法也沒有一定的規矩。前嗣後者，如阿難（尊者）嗣迦葉（尊者）；後嗣前者，如興化（禪師）嗣臨濟（禪師）。道理貫穿古今，達到真實才是最重要的。 銘文寫道：『廣闊周遍法界，空曠浩蕩無邊無際，眾生輪迴升降沒有停止的時候。佛祖垂示應化，作為引導和導師。我宿世蒙受微小的幸運，遇到這樣的教化。不善於弘揚佛道，只能隨自己的能力做些適宜的事情。最終在武林（杭州）去世，骨灰埋葬在山崖，佛塔安放在那裡，與山同壽。以虛幻迴歸虛幻，有為和無為，成住壞空，這條道路平坦而容易行走。』 正統九年（1444年）春，景隆（禪師）五十二歲著。 English version: Question: What is the main idea of the Buddha-dharma? The Master said: This question is most pertinent. Question: What is it like when directly revealing the true nature? The Master said: Walking on the road is not yet the truth (enlightenment). Question: If a Southerner asks what snow is like, I would say it is like willow catkins. The Master said: What's the use of calling a bell a pot? In his later years, (Chan Master Jinglong) built Jishan Temple by West Lake, and chose a burial site as his 'sheng kuang' (pre-prepared tomb). He built a house to live in, named Zhengchuan Pagoda Courtyard. He also wrote his own pagoda inscription. The gist of it reads: 'Alas! Life and death are like a dream, what is the use of a bone pagoda? This is to show that the Buddha-dharma is flowing, and the spiritual traces are continuous. Use illusion to reveal the truth, so that the Buddha's lifeline will be long and far-reaching. Although the illusory body perishes, the Buddha-nature does not change. Later practitioners, seeing the towering pagoda, the verdant peaks, the birds chirping on the tall trees, and the spring water flowing in the secluded rocks, do not chase after external realms, do not cling to internal thoughts, completely forget love and hate, and the mind is peaceful and tranquil. Only then will they know that the Dharma-realm is the self, emptiness is the mouth, and all phenomena are the tongue, preaching the Dharma day and night without ceasing. Seeing clearly and thoroughly here, like suddenly waking up from drunkenness, with a sudden realization, one will see that the Buddhas have never entered Nirvana, and the old monk has never passed away. Meeting face to face in the Great Perfect Mirror, the ancestral meaning from the West is handed over with both hands. Just like the ancient Chan masters, Chan Master Yunmen inherited from Chan Master Xuefeng, and Chan Master Qingfeng inherited from Chan Master Dayang, there is no before or after, no going or coming, in the vast world, there is no separation between oneself and others, and the ten ages of past and present are always inseparable from the present moment.' Monk Lanyun was the teacher of Jinglong's (Chan Master's) 'shouye shi' (teacher who received Buddhist education). Jinglong's (Chan Master's) mind-dharma was approved by Lanyun (Monk), who was also Chan Master Nanji An. He obtained the 20th generation of the orthodox transmission of Linji. Tracing back to Chan Master Tianzhen, then there were no fixed rules for the succession of Wuji Yuan (Chan Master) and Xueyan Qin (Chan Master). The former succeeding the latter, such as Ananda (Venerable) succeeding Kashyapa (Venerable); the latter succeeding the former, such as Xinghua (Chan Master) succeeding Linji (Chan Master). The principle runs through ancient and modern times, and reaching the truth is the most important. The inscription reads: 'Vast and pervasive is the Dharma-realm, empty and boundless, the cycle of beings rising and falling never ceases. The Buddhas show their response and transformation, serving as guides and teachers. I have received a small fortune in my past life, encountering such teachings. Not good at propagating the Buddha-dharma, I can only do what is appropriate according to my ability. Finally, I died in Wulin (Hangzhou), and my ashes were buried on the cliff, and the pagoda was placed there, living as long as the mountain.' In the spring of the ninth year of the Zhengtong era (1444 AD), Jinglong (Chan Master) wrote this at the age of fifty-two.
【English Translation】 Modern Chinese translation: Question: What is the main idea of the Buddha-dharma? The Master said: This question is most pertinent. Question: What is it like when directly revealing the true nature? The Master said: Walking on the road is not yet the truth (enlightenment). Question: If a Southerner asks what snow is like, I would say it is like willow catkins. The Master said: What's the use of calling a bell a pot? In his later years, (Chan Master Jinglong) built Jishan Temple by West Lake, and chose a burial site as his 'sheng kuang' (pre-prepared tomb). He built a house to live in, named Zhengchuan Pagoda Courtyard. He also wrote his own pagoda inscription. The gist of it reads: 'Alas! Life and death are like a dream, what is the use of a bone pagoda? This is to show that the Buddha-dharma is flowing, and the spiritual traces are continuous. Use illusion to reveal the truth, so that the Buddha's lifeline will be long and far-reaching. Although the illusory body perishes, the Buddha-nature does not change. Later practitioners, seeing the towering pagoda, the verdant peaks, the birds chirping on the tall trees, and the spring water flowing in the secluded rocks, do not chase after external realms, do not cling to internal thoughts, completely forget love and hate, and the mind is peaceful and tranquil. Only then will they know that the Dharma-realm is the self, emptiness is the mouth, and all phenomena are the tongue, preaching the Dharma day and night without ceasing. Seeing clearly and thoroughly here, like suddenly waking up from drunkenness, with a sudden realization, one will see that the Buddhas have never entered Nirvana, and the old monk has never passed away. Meeting face to face in the Great Perfect Mirror, the ancestral meaning from the West is handed over with both hands. Just like the ancient Chan masters, Chan Master Yunmen inherited from Chan Master Xuefeng, and Chan Master Qingfeng inherited from Chan Master Dayang, there is no before or after, no going or coming, in the vast world, there is no separation between oneself and others, and the ten ages of past and present are always inseparable from the present moment.' Monk Lanyun was the teacher of Jinglong's (Chan Master's) 'shouye shi' (teacher who received Buddhist education). Jinglong's (Chan Master's) mind-dharma was approved by Lanyun (Monk), who was also Chan Master Nanji An. He obtained the 20th generation of the orthodox transmission of Linji. Tracing back to Chan Master Tianzhen, then there were no fixed rules for the succession of Wuji Yuan (Chan Master) and Xueyan Qin (Chan Master). The former succeeding the latter, such as Ananda (Venerable) succeeding Kashyapa (Venerable); the latter succeeding the former, such as Xinghua (Chan Master) succeeding Linji (Chan Master). The principle runs through ancient and modern times, and reaching the truth is the most important. The inscription reads: 'Vast and pervasive is the Dharma-realm, empty and boundless, the cycle of beings rising and falling never ceases. The Buddhas show their response and transformation, serving as guides and teachers. I have received a small fortune in my past life, encountering such teachings. Not good at propagating the Buddha-dharma, I can only do what is appropriate according to my ability. Finally, I died in Wulin (Hangzhou), and my ashes were buried on the cliff, and the pagoda was placed there, living as long as the mountain.' In the spring of the ninth year of the Zhengtong era (1444 AD), Jinglong (Chan Master) wrote this at the age of fifty-two.
所著有空谷集尚直尚理編。
福林度禪師法嗣
金陵天界古拙俊禪師
姑蘇之松陵人。年十三往越州日鑄寺出家。十五歲祝髮受具戒。首謁石屋珙。次見三衢懶牧得禪定工夫。復往叩古梅于高仰。禮拜起即依實供通。梅打趁出。如是三度被打。遂結伴歸里。立限壁觀九年。每三年燃一指。歷燃三指。一日忽然瞥地。乃往參福林。法戰相契遂留首眾。時年二十八矣。眾推出世。師遁跡出山留偈曰。半載相依唱祖機。幾番談道奉嚴威。出山便說歸時路。又是重添眼上眉。韜光巖壑三十餘年。有平生最愛隈巖谷。三十年來懶送迎之句。洪武間奉旨剃度千僧。至繁昌眾請東廬山開堂。普說示眾。禪之一字亦是強名。云何曰參。在信而已。擬議即乖。開口即錯。若是發心不真。志不猛利。者邊經冬那邊過夏。今日進前明日退後。久久摸索不著。便道佛法無靈驗。卻向外邊記一肚抄一部。如臭糟甕相似是。者般野狐精直饒到彌勒下生有甚交涉。真正道流若要脫生死。須透祖師關。祖關透生死脫。不是說了便休。要將從上諸祖做個樣子。趙州老人四十餘年不雜用心為甚麼事。長慶棱公坐破蒲團七個為甚麼事。香林老師四十年方成一片為甚麼事。乃至歷代真實履踐刻苦勵志為甚麼事。山僧今日口喃喃地引古驗今為甚
【現代漢語翻譯】 現代漢語譯本 著有《空谷集》、《尚直尚理編》。
福林度禪師法嗣
金陵天界古拙俊禪師
古拙俊禪師是姑蘇（今江蘇蘇州）松陵人。十三歲時前往越州（今浙江紹興）日鑄寺出家。十五歲剃度受具足戒。最初參訪石屋珙禪師，之後拜見三衢（今浙江衢州）懶牧禪師，得到禪定功夫。又前往高仰參叩古梅禪師，禮拜起身之後，如實地表達自己的見解。古梅禪師將他打出。像這樣被打三次，於是結伴回到家鄉。立下期限面壁觀修九年。每三年燃一指供佛，經歷了燃三指。一日忽然開悟。於是前往參訪福林度禪師。兩人禪法交鋒，非常契合，於是留在福林禪師處擔任首座。當時二十八歲。大眾推舉他出世住持。禪師隱遁出山，留下偈語說：『半年來相互依傍唱演祖師的玄機，幾次談論佛道都奉持著嚴厲的威儀。出山便說迴歸時的道路，又是多此一舉，在眼睛上畫蛇添足。』韜光養晦在山巖溝壑三十多年，有『平生最愛隈巖谷，三十年來懶送迎』的詩句。洪武年間（1368-1398）奉旨為一千名僧人剃度。到繁昌時，大眾請他到東廬山開堂說法。普說開示大眾：『禪這個字也是勉強安立的名稱，為什麼說參禪呢？在於信心而已。稍微一擬議就錯了，一開口就錯了。如果是發心不真，志向不猛利，這邊冬天那邊夏天，今天前進明天退後，長久摸索也摸索不著。便說佛法沒有靈驗，卻向外邊記一肚子，抄一部經，像臭糟甕一樣。這種野狐精，即使到彌勒佛下生也沒有什麼關係。真正修道的人，如果要脫離生死，必須透得過祖師關。祖師關透過了，生死才能脫離。不是說了就算了，要將從上諸祖做個榜樣。趙州（趙州古佛，指趙州從諗禪師）老人四十年多年不雜用心是爲了什麼事？長慶棱公坐破七個蒲團是爲了什麼事？香林老師四十年才成一片（指功夫純熟）是爲了什麼事？乃至歷代真實修行，刻苦勵志是爲了什麼事？山僧我今天口喃喃地引古驗今是爲了什麼？』
【English Translation】 English version He authored 'Empty Valley Collection' and 'On Upholding Straightforwardness and Reason'.
Successor of Chan Master Fulin Du
Chan Master Gu Zhuo Jun of Tianjie Monastery in Jinling (Nanjing)
Chan Master Gu Zhuo Jun was from Songling in Gusu (Suzhou), Jiangsu. At the age of thirteen, he went to Rizhu Temple in Yuezhou (Shaoxing), Zhejiang, to become a monk. At fifteen, he was tonsured and received the full precepts. He first visited Chan Master Shiwu Gong, and then met Chan Master Lanmu of Sanqu (Quzhou), Zhejiang, and attained meditative skill. He further went to Gaoyang to call on Chan Master Gu Mei, and after bowing, he truthfully expressed his understanding. Chan Master Gu Mei drove him out. After being driven out three times, he returned to his hometown with companions. He set a limit of nine years for wall-gazing meditation. Every three years, he burned a finger as an offering to the Buddha, burning three fingers in total. One day, he suddenly had a glimpse of enlightenment. He then went to visit Chan Master Fulin Du. Their Chan teachings resonated, and he stayed with Chan Master Fulin as the head of the assembly. He was twenty-eight years old at the time. The assembly recommended him to come forth and take charge of a monastery. The Chan Master retreated from the mountain, leaving a verse saying: 'For half a year, we relied on each other, singing the ancestral machine; several times we discussed the Way, upholding strict dignity. Upon leaving the mountain, I speak of the path of return, adding eyebrows on top of eyes.' He cultivated in seclusion in the mountain valleys for more than thirty years, with the line: 'All my life, I love the secluded valleys; for thirty years, I have been too lazy to send off or welcome.' During the Hongwu period (1368-1398), he was ordered to tonsure a thousand monks. When he arrived in Fanchang, the assembly invited him to open a hall on Mount Donglu. He gave a general talk, instructing the assembly: 'The word 'Chan' is just a forced name. Why do we say 'practice Chan'? It lies in faith alone. The slightest deliberation is wrong, the moment you open your mouth, you are mistaken. If your aspiration is not genuine, and your will is not strong, it is winter here and summer there, advancing today and retreating tomorrow, and you will never find it after a long search. Then you say that the Buddha-dharma is not efficacious, and instead, you memorize a bellyful of external knowledge and copy a scripture, like a stinking mash vat. Such wild fox spirits, even if Maitreya Buddha were to be born, would have nothing to do with it. A true practitioner, if he wants to escape birth and death, must pass through the ancestral barrier. Once the ancestral barrier is passed, birth and death can be escaped. It is not enough to just say it; you must take the ancestral masters as an example. Why did old Zhao Zhou (referring to Chan Master Zhaozhou Congshen) not use his mind for more than forty years? Why did Changqing Leng break seven meditation cushions? Why did Teacher Xianglin take forty years to become one piece (referring to the mastery of his practice)? And why did the real practitioners of all generations practice diligently and strive hard? I, the mountain monk, am today murmuring and using the past to verify the present for what purpose?'
么事。諸禪德。既有從上不惜身命積功累德妙悟親證底樣子。何不發大勇猛起大精進。對三寶前深發重愿。若生死不明祖關不透誓不下山。如是發願之後。截斷千差路頭。不與萬法為侶。向長連床上七尺單前高掛缽囊。壁立千仞。寬立限期。急下手腳。盡此一生做教徹去。若辦此心決不相賺。我今為汝保任此事終不虛也。永樂丁亥復奉旨于天界終老焉。
大鑒下第二十六世
萬峰蔚禪師法嗣
蘇州鄧尉寶藏普持禪師
繼席聖恩為第二代。萬峰付偈曰。大愚肋下痛還拳。三要三玄絕正偏。臨濟窟中師子子。燈燈續焰古今傳。后示寂塔于萬峰之側。
瑞州九峰無念勝學禪師
隨州應山人。族姓陳。年九歲從寶林無極受業。初謁無聞示萬法歸一一歸何處話。遂入嵩山苦心研究。一日有省述偈。有萬象全彰一鏡中之句。乃奮志遍參。后抵姑蘇見萬峰于喝下領旨。峰付偈曰。五派傳來臨濟宗。入門一喝露全鋒。老婆心切能容易。試看泥蛇化作龍。后住九峰。洪武十五年孝慈皇后賓天。楚王聘諸山名衲集於洪山。見師驚異。特留邸館請問法要。高皇帝聞之召見。便殿賜坐。應對稱旨。禮遇優渥。欲留主京剎。師力辭。命中官送還九峰。二十九年御製懷僧無念詩文一軸並松實松華覆命中官赍送
。諭慰彌至。敕曰前者僧無念。戒行精於皎月。定慧穩若巍山。暫來一見。此去常懷。懷之不已。遣人就見。特以松實松華供之。兼以詩文勞之。師亦以偈進曰。萬機之暇究真玄。百草頭邊佛祖禪。毛孔遍含塵剎土。毫端現出性中天。定回坐看云橫谷。行樂閑觀石涌泉。林下衲僧何以報。祝延聖壽萬斯年。中官回奏。上大悅。永樂三年一日集眾說偈曰。世尊七十九。無念八十年。踏翻華藏海。依舊水連天。泊然而逝。奉全身塔于師子巖。
海舟慈禪師
居士沈貫問。修多羅教如標月指。若復見月。了知所標畢竟非月。此理如何。師舉手曰。指耶月耶。士罔措。師拍案一下。士釋然有省。
果林首座
僧參次。師擲下蒲團曰汝試道看。僧曰。只此訊息。本無言說。破蒲團上地迸天裂。師曰且道裂個甚麼。僧擬議。師便打。
金山濟禪師法嗣
杉關福田西竺本來禪師
崇仁裴氏子。七歲出家于觀音寺。年十三遂參一峰。執侍七載忽有省。復見慈舟于金山。禮拜起便問。某甲拏得賊來請和尚斷。舟曰贓在何處。師拍案一下。舟便喝。復舉香嚴上樹話反覆徴詰。遂承印可。初住劍江。壽聖寧藩致書聘師。三往返不赴。僅答問道書。授慧光普照頓悟圓通之號。永樂四年眾請開法壽昌
【現代漢語翻譯】 現代漢語譯本：皇帝的慰問非常周到。下旨說：『之前的僧人無念（Wunian），戒律品行像皎潔的月亮一樣清凈，禪定智慧像巍峨的山峰一樣穩固。短暫的相見，長久的思念。思念之情難以停止，派人去拜見他，特地用松子和松花供養，並用詩文慰勞他。』無念（Wunian）禪師也作偈進獻說：『在處理萬機政務的閑暇，探究真正的玄妙；在各種草木的頂端，體悟佛祖的禪意。每個毛孔都包含著無數的塵剎國土，毫毛的末端顯現出自性中的天空。禪定歸來，靜坐觀看雲霧籠罩山谷；修行之餘，悠閑欣賞巖石涌出的泉水。林下的僧人該如何報答皇恩？祝願皇上聖壽萬年。』中官回來稟報，皇上非常高興。永樂三年（1405年）的一天，無念（Wunian）禪師召集眾人說偈：『世尊活了七十九歲，無念（Wunian）活了八十歲。一腳踏翻華藏海，依舊是水天相連。』說完安詳地去世了，人們在師子巖為他建造全身塔。
海舟慈禪師（Haizhou Ci Chanshi）
居士沈貫（Shen Guan）問道：『修多羅（Sutras，佛經）的教義就像指示月亮的手指。如果已經看見了月亮，就應該知道指示月亮的手指畢竟不是月亮。』這個道理是怎樣的？海舟慈禪師（Haizhou Ci Chanshi）舉起手說：『這是手指呢？還是月亮呢？』沈貫（Shen Guan）不知所措。海舟慈禪師（Haizhou Ci Chanshi）拍了一下桌子。沈貫（Shen Guan）頓時醒悟。
果林首座（Guolin Shouzhuo）
有僧人蔘禪時，果林首座（Guolin Shouzhuo）把蒲團扔在地上說：『你試著說看。』僧人說：『僅僅是這個訊息，本來就沒有言語可以表達，打破蒲團，地上天也裂開了。』果林首座（Guolin Shouzhuo）說：『你說說裂開了什麼？』僧人猶豫不決。果林首座（Guolin Shouzhuo）就打了他。
金山濟禪師（Jinshan Ji Chanshi）的法嗣
杉關福田西竺本來禪師（Shanguan Futian Xizhu Benlai Chanshi）
是崇仁（Chongren）裴氏（Pei Shi）的兒子。七歲在觀音寺出家。十三歲就去參拜一峰（Yifeng）禪師，侍奉了七年，忽然有所領悟。後來又在金山（Jinshan）拜見慈舟（Cizhou）禪師，禮拜起身就問：『弟子抓住了賊，請和尚來判斷。』慈舟（Cizhou）禪師說：『贓物在哪裡？』杉關福田西竺本來禪師（Shanguan Futian Xizhu Benlai Chanshi）拍了一下桌子。慈舟（Cizhou）禪師就喝斥他。又舉出香嚴（Xiangyan）上樹的話，反覆地詢問責難，於是杉關福田西竺本來禪師（Shanguan Futian Xizhu Benlai Chanshi）得到了慈舟（Cizhou）禪師的認可。最初住在劍江（Jianjiang）。壽聖寧藩（Shousheng Ningfan）寫信聘請他，三次往返他都沒有應允，僅僅是回覆了問道的書信，授予『慧光普照頓悟圓通』的稱號。永樂四年（1406年），眾人請求他在壽昌（Shouchang）開壇講法。
【English Translation】 English version: The Emperor's consolation was extremely thorough. He issued an edict saying: 'The previous monk Wunian (Wunian, meaning 'no thought'), his precepts and conduct were as pure as the bright moon, his samadhi and wisdom as stable as a towering mountain. A brief meeting, a constant remembrance. The longing does not cease, so I send someone to visit him, specially providing pine nuts and pine flowers as offerings, and consoling him with poems and prose.' Master Wunian (Wunian) also presented a verse, saying: 'In the leisure of handling myriad affairs, I explore the true mystery; at the tip of all kinds of plants, I realize the Chan of Buddhas and Patriarchs. Every pore contains countless lands of dust and kalpas, the tip of a hair reveals the sky within the nature. Returning from samadhi, I sit and watch the clouds cross the valley; after practice, I leisurely admire the springs gushing from the rocks. How can the monks under the forest repay the imperial grace? I wish the Emperor a long and healthy life.' The court official returned to report, and the Emperor was very pleased. One day in the third year of Yongle (1405), Master Wunian (Wunian) gathered the crowd and said in verse: 'The World Honored One lived to seventy-nine, Wunian (Wunian) lived to eighty. One foot overturns the Avatamsaka Sea, still water connects to the sky.' After saying this, he passed away peacefully, and people built a complete body stupa for him at Lion Rock.
Chan Master Haizhou Ci (Haizhou Ci Chanshi)
Layman Shen Guan (Shen Guan) asked: 'The teachings of the Sutras (Sutras, Buddhist scriptures) are like a finger pointing at the moon. If one has already seen the moon, one should know that the finger pointing at the moon is ultimately not the moon.' What is the principle behind this? Chan Master Haizhou Ci (Haizhou Ci Chanshi) raised his hand and said: 'Is this a finger? Or is it the moon?' Shen Guan (Shen Guan) was at a loss. Chan Master Haizhou Ci (Haizhou Ci Chanshi) slapped the table. Shen Guan (Shen Guan) suddenly awakened.
Chief Seat Guolin (Guolin Shouzhuo)
When a monk was practicing Chan, Chief Seat Guolin (Guolin Shouzhuo) threw the futon on the ground and said: 'You try to say something.' The monk said: 'Just this message, originally there are no words to express, breaking the futon, the earth and sky split apart.' Chief Seat Guolin (Guolin Shouzhuo) said: 'Tell me, what split apart?' The monk hesitated. Chief Seat Guolin (Guolin Shouzhuo) then hit him.
Dharma Successor of Chan Master Jinshan Ji (Jinshan Ji Chanshi)
Chan Master Shanguan Futian Xizhu Benlai (Shanguan Futian Xizhu Benlai Chanshi)
He was the son of the Pei family (Pei Shi) of Chongren (Chongren). He became a monk at Guanyin Temple at the age of seven. At the age of thirteen, he went to visit Chan Master Yifeng (Yifeng), serving him for seven years, and suddenly had some understanding. Later, he met Chan Master Cizhou (Cizhou) at Jinshan (Jinshan), bowed and asked: 'This disciple has caught a thief, please ask the monk to judge.' Chan Master Cizhou (Cizhou) said: 'Where is the stolen goods?' Chan Master Shanguan Futian Xizhu Benlai (Shanguan Futian Xizhu Benlai Chanshi) slapped the table. Chan Master Cizhou (Cizhou) scolded him. He also cited the story of Xiangyan (Xiangyan) climbing a tree, repeatedly questioning and challenging him, and then Chan Master Shanguan Futian Xizhu Benlai (Shanguan Futian Xizhu Benlai Chanshi) was approved by Chan Master Cizhou (Cizhou). He first lived in Jianjiang (Jianjiang). Shousheng Ningfan (Shousheng Ningfan) wrote a letter to invite him, but he did not accept it after three visits, only replying with a letter asking about the Dao, and conferred the title of 'Wisdom Light Universally Illuminating Sudden Enlightenment and Perfect Understanding'. In the fourth year of Yongle (1406), the crowd requested him to open a Dharma assembly in Shouchang (Shouchang).
。上堂。拈香畢乃曰。天日高明暑漸隆。榴華噴火耀庭中。衲僧眼裡真機露。無位真人覿面逢。直下知端的。擬議隔千重。要達己躬事。黃龍最上峰。便下座。后往閩之杉關重開福田。一日忽索筆書偈曰。者個老乞兒。教化何時了。顛顛倒倒任隨流。是聖是凡人莫曉。咄。來來來。去去去。海湛空澄。風清月皎。書畢趺坐而逝。世壽六十八僧臘五十五。奉全身於法堂供養。
天界俊禪師法嗣
東普無際明悟禪師
蜀之安岳通賢鎮莫氏子。年二十棄家。初未遇人。習坐禪入定工夫。后往樓山訪清菩薩。清舉趙州無字話。師當下有省。自此靠個無字如一座須彌山相似。行住坐臥常在定中。一日坐次忽然光明洞照無一毫可得。占偈有虛空包不住大地載不起之句。西江悟首座指見無念。會念謝世遂參古拙。禮拜次拙謂侍者曰。者僧有福德相。拈拄杖靠椅坐。命師供說行腳。師為直敘。拙曰你且去我不知你者樣工夫。一日覆上方丈。拙震聲一喝。拈拄杖作打勢。師呈身就棒。拙曰我棒頭有眼不打者般死漢。拽拄杖便出。師拱立不動。拙復還坐。驀劄問曰大地平沉你在甚麼處。師曰全露法王身。拙曰。萬法歸一一歸何處。速道速道。師曰不道。拙曰因甚不道。師曰亙古亙今。拙曰。亙古亙今即且置。你在西川什
【現代漢語翻譯】 現代漢語譯本： 上堂。拈香完畢后說：『天日高照，暑氣漸盛，石榴花如火焰般在庭中綻放。禪僧眼中真正的機鋒顯露，與無位真人對面相逢。』直接領會，才能知曉究竟，若有任何擬議，則相隔千重山。想要通達自身的大事，黃龍山頂峰才是最佳去處。』說完便下座。後來前往福建的杉關，重新開闢福田。一天，忽然索要筆墨，寫下偈語：『這個老乞丐，教化何時了結？顛顛倒倒任隨波逐流，是聖是凡無人知曉。咄！來來來，去去去，海面平靜，天空澄澈，清風徐來，明月皎潔。』寫完便跏趺而坐，圓寂。世壽六十八歲，僧臘五十五年。將全身供奉在法堂中。
天界俊禪師法嗣
東普無際明悟禪師
是四川安岳通賢鎮莫氏之子。二十歲時離家。起初沒有遇到合適的老師，學習坐禪入定的功夫。後來前往樓山拜訪清菩薩。清菩薩舉趙州無字話（指趙州禪師的『無』字公案）。禪師當下有所領悟。自此依靠這個『無』字，如同依靠一座須彌山（佛教中的聖山）一般。行住坐臥常常在定中。一天，坐禪時忽然光明洞照，沒有一絲一毫可以把握。作偈語，有『虛空包不住，大地載不起』之句。西江悟首座指點他見到無念。會念謝世后，於是參訪古拙禪師。禮拜時，古拙禪師對侍者說：『這個僧人有福德之相。』拿起拄杖靠在椅子上坐著，命禪師講述行腳的經歷。禪師如實敘述。古拙禪師說：『你且去吧，我不瞭解你這樣的功夫。』一天，禪師再次來到方丈室。古拙禪師大喝一聲，拿起拄杖作勢要打。禪師挺身承受。古拙禪師說：『我棒頭有眼，不打這種死漢。』拽著拄杖便出去了。禪師拱手站立不動。古拙禪師又回來坐下，突然問道：『大地平沉，你在什麼地方？』禪師說：『完全顯露法王身。』古拙禪師說：『萬法歸一，一歸何處？快說快說。』禪師說：『不道。』古拙禪師說：『為什麼不道？』禪師說：『亙古亙今。』古拙禪師說：『亙古亙今暫且不論，你在西川什
【English Translation】 English version: Ascending the hall, after burning incense, he said: 'The sun and sky are bright, and the heat is gradually increasing. The pomegranate flowers spit fire, shining in the courtyard. The true opportunity is revealed in the eyes of the monastic, and the True Man of No Rank is met face to face.' To know it directly is to understand the essence; deliberation creates a thousandfold separation. To achieve the matter of one's own body, the highest peak of Huanglong (Yellow Dragon Mountain) is the best place.' Then he descended from the seat. Later, he went to Shanguan in Fujian to reopen Futian (field of merit). One day, he suddenly asked for a brush and wrote a verse: 'This old beggar, when will his teaching end? Upside down, letting it flow, whether saint or ordinary person, no one knows. Tut! Come, come, come, go, go, go, the sea is calm, the sky is clear, the wind is gentle, and the moon is bright.' After writing, he sat in the lotus position and passed away. His age was sixty-eight, and his monastic age was fifty-five. His whole body was enshrined in the Dharma hall for worship.
Successor of Zen Master Tianjie Jun
Zen Master Dongpu Wuji Mingwu
Was the son of the Mo family in Tongxian Town, Anyue, Sichuan. At the age of twenty, he left home. Initially, he did not meet a suitable teacher and practiced the skill of sitting in meditation and entering samadhi. Later, he went to Lou Mountain to visit Qing Bodhisattva. Qing raised the Zhao Zhou 'Wu' word story (referring to Zen Master Zhao Zhou's 'Mu' koan). The master had an understanding at that moment. Since then, relying on this 'Wu' (無, meaning 'no' or 'nothingness'), it was like relying on a Mount Sumeru (the sacred mountain in Buddhism). Walking, standing, sitting, and lying down, he was often in samadhi. One day, while sitting in meditation, suddenly the light shone brightly, and there was nothing to grasp. He composed a verse with the lines, 'The void cannot contain it, the earth cannot bear it.' The chief monk Xijiang Wu pointed out that he saw no-thought. After Huinian passed away, he then visited Zen Master Guzhuo. During the prostration, Zen Master Guzhuo said to the attendant, 'This monk has the appearance of blessed virtue.' He picked up his staff, leaned it against the chair, and sat down, ordering the master to describe his pilgrimage experience. The master narrated truthfully. Zen Master Guzhuo said, 'You may leave, I do not understand your kind of skill.' One day, the master returned to the abbot's room. Zen Master Guzhuo shouted loudly, raised his staff as if to strike. The master presented his body to receive the blow. Zen Master Guzhuo said, 'My staff has eyes and does not strike this kind of dead man.' He dragged the staff and left. The master stood still with his hands folded. Zen Master Guzhuo returned to his seat and suddenly asked, 'The earth is flat and submerged, where are you?' The master said, 'Completely revealing the Dharma King's body.' Zen Master Guzhuo said, 'All dharmas return to one, where does one return to? Speak quickly, speak quickly.' The master said, 'I will not say.' Zen Master Guzhuo said, 'Why will you not say?' The master said, 'From ancient times to the present.' Zen Master Guzhuo said, 'Let's put aside from ancient times to the present for now, what were you in Sichuan?
么物恁么來。師不語良久。拙曰啞子得夢向誰說。一日拙為更號無際。師曰恁么則無際亦未在。天下老和尚盡曏者里成道。歷代祖師盡曏者里成佛。即今有說佛說祖底出來。儘教遣出門去。不如某甲者里齁齁打睡。拙笑曰者漢此後不受人瞞去也。師嘗有走馬燈偈曰。團團馳走不停留。無個明人指路頭。滅卻心中些子火。刀槍人馬一齊休。後有法嗣七人。有付法偈曰。我無法可付。汝無心可受。無付無受心。何人不成就。
杭州虎跑性天如皎禪師
四明周氏子。從正庵中芟染。往謁古拙。一夕推簾見月有省。乃曰元來恁么。翌旦趨見拙便震聲一喝。拙曰如貧得寶邪。師曰寶即不得得即非寶。拙曰憑何如是。師趨前問訊叉手而立。拙曰還我向上一句來。師便掩耳而出。覆呈偈曰。午夜推簾月一灣。輕輕踏破上頭關。不須向外從他覓。只么怡怡展笑顏。拙為助喜。后住武林虎跑。臨終示眾曰。文章佛法空中色。名相身心柳上煙。唯有死生真大事。慇勤了辦莫遷延。大眾且道如何了辦。良久曰。吾今無暇為君說。聽取松風澗水聲。語畢而逝。
何密庵居士法嗣
揚州素庵田大士
僧問補陀路向什麼門出。士曰上座即今從什麼門入。僧曰抑勒人作么。士曰看腳下。僧抬頭進前三步。士曰錯。僧便
【現代漢語翻譯】 現代漢語譯本： 『什麼東西是這樣來的？』古拙禪師不說話，沉默了很久。田大士說：『啞巴做了夢，向誰說去呢？』有一天，田大士改名為無際。古拙禪師說：『這樣說來，無際也還未到位。天下老和尚都在這裡開悟，歷代祖師都在這裡成佛。如今有說佛說祖的出來，都叫他們出門去。不如我在這裡呼呼大睡。』田大士笑著說：『這漢子此後不會被人瞞騙了。』古拙禪師曾經有一首走馬燈偈說：『團團飛馳不停留，沒有個明白人指路頭。滅卻心中些子火，刀槍人馬一齊休。』後來有法嗣七人，有付法偈說：『我無法可以交付，你無心可以接受。無付無受心，何人不成就？』
杭州虎跑性天如皎禪師
是四明周氏的兒子，從正庵剃度出家。前往拜訪古拙禪師。一天晚上推開簾子看見月亮有所領悟，於是說：『原來是這樣。』第二天早上前去拜見古拙禪師便大喝一聲。古拙禪師說：『像窮人得到了寶貝嗎？』如皎禪師說：『得到即非寶。』古拙禪師說：『憑什麼這樣說？』如皎禪師上前問訊，叉手而立。古拙禪師說：『還我向上的一句來。』如皎禪師便掩耳而出。又呈上一偈說：『午夜推簾月一灣，輕輕踏破上頭關。不須向外從他覓，只么怡怡展笑顏。』古拙禪師為他感到高興。後來住在武林虎跑。臨終時對大眾說：『文章佛法空中色，名相身心柳上煙。唯有死生真大事，慇勤了辦莫遷延。』大眾且說如何了辦？良久說：『吾今無暇為君說，聽取松風澗水聲。』說完就去世了。
何密庵居士法嗣
揚州素庵田大士
有僧人問：『補陀山（普陀山）的路從哪個門出去？』田大士說：『上座你現在從哪個門進來？』僧人說：『強迫人做什麼？』田大士說：『看腳下。』僧人抬頭向前走了三步。田大士說：『錯了。』僧人便……
【English Translation】 English version: 'What is it that comes like this?' The master Gu-zhuo (Ancient Clumsiness) remained silent for a long time. Tian Da-shi (Layman Tian) said, 'A mute has a dream, to whom can he tell it?' One day, Tian Da-shi changed his name to Wu-ji (Boundless). Gu-zhuo said, 'If it's like that, then Wu-ji is still not there yet. All the old monks in the world attain the Dao here, and all the ancestral masters of past generations become Buddhas here. Now, if there are those who talk about the Buddha and talk about the Patriarchs, send them all out the door. It's better for me to snore and sleep here.' Tian Da-shi laughed and said, 'This fellow will not be deceived by others from now on.' Master Gu-zhuo once had a revolving lantern verse that said: 'Whirling around and never stopping, there is no wise person to point the way. Extinguish the little fire in your heart, and swords, spears, men, and horses will all be at rest.' Later, there were seven Dharma heirs, and there was a verse for the transmission of the Dharma that said: 'I have no Dharma to transmit, you have no mind to receive. With no transmission and no reception, who will not achieve?'
Chan Master Xing-tian Ru-jiao (Nature-Sky Like-Clear) of Hu-pao (Tiger Running) Monastery in Hangzhou
He was the son of the Zhou family of Siming. He was tonsured at Zheng-an (Right Nunnery). He went to visit Gu-zhuo. One evening, he pushed open the curtain and saw the moon and had an awakening. So he said, 'So that's how it is.' The next morning, he went to see Gu-zhuo and shouted loudly. Gu-zhuo said, 'Like a poor man getting a treasure?' Ru-jiao said, 'Getting it is not a treasure.' Gu-zhuo said, 'Based on what is it like this?' Ru-jiao stepped forward, made a respectful inquiry, and stood with his hands folded. Gu-zhuo said, 'Return to me the upward phrase.' Ru-jiao covered his ears and went out. He also presented a verse that said: 'At midnight, pushing open the curtain, a bay of moon, gently stepping through the upper gate. No need to look for it outside, just happily smiling.' Gu-zhuo was happy for him. Later, he lived in Hu-pao (Tiger Running) in Wulin. On his deathbed, he said to the assembly: 'Literature and Buddhist teachings are colors in the sky, names and forms, body and mind are smoke on the willow. Only birth and death are truly important matters, diligently complete them and do not delay.' The assembly, how to complete them? After a long time, he said: 'I have no time to tell you now, listen to the sound of the pine wind and the mountain stream.' After speaking, he passed away.
Dharma Heir of Layman He Mi-an (What Secret-Nunnery)
Layman Tian Da-shi (Great Scholar) of Su-an (Plain Nunnery) in Yangzhou
A monk asked, 'Which gate does the road to Pu-tuo (Mount Putuo) lead out from?' Tian Da-shi said, 'Which gate did you enter from just now?' The monk said, 'What are you forcing people to do?' Tian Da-shi said, 'Look at your feet.' The monk looked up and took three steps forward. Tian Da-shi said, 'Wrong.' The monk then...
退後三步。士曰且道是你錯是我錯。僧曰未舉已前早知錯了也。士曰正好吃棒。僧無語。士曰若到諸方分明舉似。示眾曰。近來篤志參禪者少。才提個話頭便被昏散二魔纏縛。殊不知昏散與疑情正相對治。信心重則疑情必重。疑情重則昏散自無。
大鑒下第二十七世
鄧尉持禪師法嗣
杭州東明虛白慧旵禪師
族王氏。祖貫湖廣。父為丹陽稅課司。遂家焉。幼穎悟不類常兒。年十四往從妙覺湛然受業。一日作務次。然問汝在此作什麼。師曰切蘿蔔。然曰你只會切蘿蔔。師曰也會殺人。然引頸。師曰降將不斬。然異之。會然遷撫之疏山。師聞唯庵唱道松隱將往見。至一小庵自誓曰此行若不徹證決不復回。一定六日。忽舉首睹松豁然有省。遂返晝夜危坐端如鐵幢。諸方因號旵鐵脊。后抵姑蘇鄧尉謁果林。指令參寶藏。具述悟由。藏曰。佛法如大海相似。轉入轉深。那裡泊在者里。一日室中侍立次。藏問心不是佛智不是道汝云何會。師向前問訊叉手而立。藏呵曰汝在此許多時猶作者般見解。師遂發憤寢食俱廢。至第二夜驀然徹證。述偈曰。一拳打破太虛空。百億須彌不露蹤。借問箇中誰是主。扶桑涌出一輪紅。藏笑曰。然雖如是。也須善自護持。時節若至其理自彰。師受囑辭去。于天目之平山堂結
【現代漢語翻譯】 現代漢語譯本 退後三步。那人問道：『且說，是我的錯還是你的錯？』僧人說：『還沒開始說，就已經知道錯了。』那人說：『正好吃棒！』僧人無語。那人說：『如果到了其他地方，要分明地把這件事告訴大家。』 （慧旵禪師）向大眾開示說：『近來真心實意參禪的人很少，才提起一個話頭，就被昏沉和散亂這兩個魔障纏繞。卻不知道昏沉和散亂，正是用來對治疑惑之情的。信心越重，疑惑之情必然越重；疑惑之情越重，昏沉和散亂自然就沒有了。』
大鑒下第二十七世
鄧尉持禪師的法嗣
杭州東明虛白慧旵禪師
（慧旵禪師）俗家姓王，祖籍湖廣。父親擔任丹陽的稅課司，於是就在那裡安家。他從小就聰明穎悟，與一般的孩子不同。十四歲時，前往妙覺湛然處接受教育。一天，在做雜務時，湛然問他：『你在這裡做什麼？』（慧旵禪師）回答說：『切蘿蔔。』湛然說：『你只會切蘿蔔嗎？』（慧旵禪師）回答說：『也會殺人。』湛然伸出脖子，（慧旵禪師）說：『投降的將領不斬殺。』湛然對此感到驚異。後來，湛然調任撫州的疏山，（慧旵禪師）聽說唯庵在松隱講道，打算前去拜見。到達一個小庵后，他發誓說：『此行如果不能徹底證悟，決不返回。』他專心致志地禪定了六天。忽然抬頭看到松隱，豁然開悟。於是返回，日夜危坐，端正如同鐵柱。因此，各方都稱他為『旵鐵脊』。 後來，（慧旵禪師）到達姑蘇的鄧尉，拜謁果林（鄧尉持禪師）。果林禪師讓他參『寶藏』。他詳細地敘述了開悟的緣由。果林禪師說：『佛法就像大海一樣，越進入越深，哪裡能停泊在這裡呢？』一天，（慧旵禪師）在室內侍立時，果林禪師問道：『心不是佛，智不是道，你如何理解？』（慧旵禪師）向前問訊，合掌而立。果林禪師呵斥道：『你在這裡這麼久，還是這種見解！』（慧旵禪師）於是發憤，廢寢忘食。到了第二天晚上，忽然徹底證悟，寫了一首偈子說：『一拳打破太虛空，百億須彌不露蹤。借問箇中誰是主，扶桑涌出一輪紅。』果林禪師笑著說：『雖然如此，也必須好好守護保持，時機如果到了，其中的道理自然會彰顯。』（慧旵禪師）接受了囑託，告辭離去，在天目的平山堂結廬。
【English Translation】 English version Step back three paces. The man asked, 'Tell me, is it my fault or your fault?' The monk said, 'Before even speaking, I already knew it was wrong.' The man said, 'Good for a beating!' The monk was silent. The man said, 'If I go to other places, I will clearly tell everyone about this.' (Zen Master Huican) instructed the assembly, saying, 'Recently, there are few who sincerely engage in Chan practice. As soon as a topic is raised, they are entangled by the two demons of drowsiness and distraction. They do not know that drowsiness and distraction are precisely what counteract doubt. The stronger the faith, the stronger the doubt; the stronger the doubt, the drowsiness and distraction will naturally disappear.'
27th Generation under Dajian
Dengwei Chi Zen Master's Dharma Successor
Hangzhou Dongming Xubai Huican Zen Master
(Zen Master Huican)'s lay surname was Wang, and his ancestral home was Huguang. His father served as the tax officer of Danyang, so they settled there. From a young age, he was intelligent and different from ordinary children. At the age of fourteen, he went to Miaojue Zhanran to receive education. One day, while doing chores, Zhanran asked him, 'What are you doing here?' (Zen Master Huican) replied, 'Chopping turnips.' Zhanran said, 'Can you only chop turnips?' (Zen Master Huican) replied, 'I can also kill people.' Zhanran stretched out his neck, and (Zen Master Huican) said, 'Surrendered generals are not killed.' Zhanran was surprised by this. Later, Zhanran was transferred to Shushan in Fuzhou, and (Zen Master Huican) heard that Weian was teaching the Dao at Songyin, so he planned to visit. Upon arriving at a small hermitage, he vowed, 'If I do not thoroughly realize enlightenment on this trip, I will never return.' He single-mindedly meditated for six days. Suddenly, he looked up and saw Songyin, and he suddenly became enlightened. So he returned and sat upright day and night, as upright as an iron pillar. Therefore, all places called him 'Huican Iron Spine'. Later, (Zen Master Huican) arrived at Dengwei in Gusu and visited Guolin (Dengwei Chi Zen Master). Zen Master Guolin instructed him to contemplate 'Treasury'. He described in detail the reasons for his enlightenment. Zen Master Guolin said, 'The Buddha-dharma is like the ocean, the deeper you enter, the deeper it becomes. How can you anchor here?' One day, while (Zen Master Huican) was standing in attendance in the room, Zen Master Guolin asked, 'The mind is not the Buddha, wisdom is not the Dao, how do you understand?' (Zen Master Huican) stepped forward, made a gesture of respect, and stood with his hands clasped. Zen Master Guolin scolded, 'You have been here for so long, and you still have such a view!' (Zen Master Huican) then became determined and neglected sleep and food. By the second night, he suddenly thoroughly realized enlightenment and wrote a verse saying, 'One punch breaks the great void, hundreds of millions of Sumerus do not reveal their traces. May I ask who is the master within, the hibiscus bursts forth with a round of red.' Zen Master Guolin smiled and said, 'Even so, you must take good care to maintain it. If the time comes, the principle within will naturally manifest.' (Zen Master Huican) accepted the instructions, bid farewell, and built a hut at Pingshan Hall in Tianmu.
侶坐千日長期。后游安溪古道山。峰巒秀拔遂有終焉之志。一住三十載。影不出山。道風遠播。宿衲爭趨座下。拓基營繕成大精藍。宣德乙卯敕額東明禪寺。覆命度僧以奉香火。檀施委積師復損余貲重修凈慈大殿。辛酉六月一日忽集眾敘謝訣別。眾請偈。師曰。一大藏教無人看著。爭用得者幾句閑言語。跏趺而逝。茶毗舍利無算。塔于東塢。世壽七十僧臘五十有五。國子祭酒胡公濙為之銘。
福田來禪師法嗣
建寧府天界雪骨會中禪師
大闡參次。師問從何處來。闡曰逼塞虛空都無來去。師曰既無來去阿誰拖皮袋到者里。闡曰內外俱空皮袋何有。師曰如何是祖師西來意。曰西來豈有意邪。師曰臘月三十日到來向何處安身立命。曰信腳踏翻乾坤獨露。師乃示以偈曰。的是金毛親出窟。法輪掉轉入廛來。一聲驀地遙空吼。野犴聞之腦裂開。
東普悟禪師法嗣
舒州投子楚山幻叟荊璧紹琦禪師
蜀之唐安雷氏子。年九歲從玄極通受業。首參無際。一日聞板聲有省。復遍叩月溪海舟諸老。咸稱賞之。正統六年再參無際。際問數年以來在什麼處住。師曰廓然無定。際曰有何所得。師曰本自無失何得之有。際曰者是學得來底。師曰一法不有學自何來。際曰莫落空耶。師曰我尚非我誰落誰空。
【現代漢語翻譯】 現代漢語譯本： （禪師）與人一起坐禪修行了很長時間。後來遊歷到安溪古道山，看到那裡山峰秀麗挺拔，於是有了在此終老的想法。在那裡一住就是三十年，身影不曾離開山中。他的道風遠播，很多僧人都爭相到他座下學習。他擴建地基，營建修繕，最終建成了一座大型的精藍（寺院）。宣德乙卯年（1435年），皇帝下令賜額為東明禪寺，並再次下令度化僧人來奉養香火。信徒的捐贈堆積如山，禪師又拿出剩餘的錢財，重新修建了凈慈大殿。辛酉年（具體年份需要根據上下文判斷，可能是1441年或1501年等）六月初一，禪師忽然召集眾人，敘說感謝之情並告別。眾人請求他留下偈語。禪師說：『這麼多的經書沒有人認真去看，爭著用得著這幾句閑話嗎？』說完就結跏趺坐而逝。火化后得到無數舍利，建塔于東塢安葬。世壽七十歲，僧臘五十五年。國子祭酒胡濙為他撰寫了銘文。
福田來禪師的法嗣
建寧府天界雪骨會中禪師
（雪骨會中禪師）大力闡揚參禪的方法。禪師問他從哪裡來。會中禪師說：『充滿整個虛空，本來就沒有來去。』禪師說：『既然沒有來去，是誰拖著皮囊到這裡來的？』會中禪師說：『內外皆空，哪裡還有皮囊？』禪師說：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』會中禪師說：『西來哪裡有什麼意？』禪師說：『臘月三十日到來，向哪裡安身立命？』會中禪師說：『隨意行走，踏翻乾坤，獨自顯露。』禪師於是作偈語開示他說：『的的確確是金毛獅子親自出洞，法輪（Dharma wheel）轉動，進入世間。一聲巨吼響徹遙遠的天空，野獸聽了都嚇得腦裂。』
東普悟禪師的法嗣
舒州投子楚山幻叟荊璧紹琦禪師
（紹琦禪師是）蜀地唐安雷氏的兒子。九歲時跟隨玄極通學習。最初參拜無際禪師。一天，聽到打板的聲音有所領悟。後來又遍訪月溪、海舟等老禪師，都得到他們的稱讚。正統六年（1441年）再次參拜無際禪師。無際禪師問：『這些年來你在什麼地方住？』紹琦禪師說：『空曠無定。』無際禪師說：『有什麼所得？』紹琦禪師說：『本來就沒有失去，哪裡有什麼所得？』無際禪師說：『這些是學來的吧？』紹琦禪師說：『一法都沒有，從哪裡學來？』無際禪師說：『莫非是落入了空無？』紹琦禪師說：『我尚且不是我，誰落入誰的空無？』
English version: He sat in meditation with others for a long time. Later, he traveled to Gudao Mountain in Anxi, and seeing the beautiful and towering peaks, he had the intention of ending his days there. He stayed there for thirty years, never leaving the mountain. His virtuous reputation spread far and wide, and many monks flocked to study under him. He expanded the foundation, built and renovated, eventually building a large Jinglan (monastery). In the year Yimao of the Xuande reign (1435), the emperor ordered the name to be bestowed as Dongming Zen Monastery, and again ordered the ordination of monks to offer incense. The donations from believers piled up like mountains, and the Zen master used the remaining money to rebuild the Jingci Great Hall. On the first day of the sixth month of the year Xinyou (the specific year needs to be determined based on the context, possibly 1441 or 1501, etc.), the Zen master suddenly gathered everyone, expressed his gratitude, and bid farewell. The crowd requested him to leave a verse. The Zen master said, 'So many scriptures, no one seriously reads them, what's the use of a few idle words?' After saying this, he sat in full lotus posture and passed away. After cremation, countless sharira (relics) were obtained, and a pagoda was built in Dongwu for burial. He lived to the age of seventy, with fifty-five years as a monk. Hu Ying, the Grand Secretary of the Imperial College, wrote an inscription for him.
Successor of Zen Master Futian Lai
Zen Master Xuegu Huizhong of Tianjie Monastery in Jianning Prefecture
Zen Master Xuegu Huizhong greatly promoted the method of Chan (Zen) practice. The Zen master asked him where he came from. Zen Master Huizhong said, 'Filling the entire void, there is originally no coming or going.' The Zen master said, 'Since there is no coming or going, who is dragging this skin bag here?' Zen Master Huizhong said, 'Both inside and outside are empty, where is there a skin bag?' The Zen master said, 'What is Bodhidharma's intention in coming from the West?' Zen Master Huizhong said, 'How could there be any intention in coming from the West?' The Zen master said, 'When the thirtieth day of the twelfth month arrives, where will you settle down?' Zen Master Huizhong said, 'Walking freely, overturning the universe, revealing oneself alone.' The Zen master then gave him a verse of instruction, saying, 'Indeed, the golden-haired lion comes out of the cave himself, the Dharma wheel turns, entering the world. A loud roar echoes in the distant sky, the wild beasts are so frightened that their brains split open.'
Successor of Zen Master Dongpu Wu
Zen Master Shaoki Jingbi Huansou of Chushan Touzi in Shuzhou
Zen Master Shaoqi was the son of the Lei family of Tang'an in Shu. At the age of nine, he studied with Xuanji Tong. He first visited Zen Master Wuji. One day, he had an insight upon hearing the sound of the board. Later, he visited old Zen masters such as Yuexi and Haizhou, and received their praise. In the sixth year of the Zhengtong reign (1441), he visited Zen Master Wuji again. Zen Master Wuji asked, 'Where have you been staying all these years?' Zen Master Shaoqi said, 'Vast and without a fixed place.' Zen Master Wuji said, 'What have you gained?' Zen Master Shaoqi said, 'Originally there was no loss, where is there any gain?' Zen Master Wuji said, 'These are learned, right?' Zen Master Shaoqi said, 'There is not a single dharma, where does learning come from?' Zen Master Wuji said, 'Are you falling into emptiness?' Zen Master Shaoqi said, 'I am not even myself, who is falling into whose emptiness?'
【English Translation】 English version: He sat in meditation with others for a long time. Later, he traveled to Gudao Mountain in Anxi, and seeing the beautiful and towering peaks, he had the intention of ending his days there. He stayed there for thirty years, never leaving the mountain. His virtuous reputation spread far and wide, and many monks flocked to study under him. He expanded the foundation, built and renovated, eventually building a large Jinglan (monastery). In the year Yimao of the Xuande reign (1435), the emperor ordered the name to be bestowed as Dongming Zen Monastery, and again ordered the ordination of monks to offer incense. The donations from believers piled up like mountains, and the Zen master used the remaining money to rebuild the Jingci Great Hall. On the first day of the sixth month of the year Xinyou (the specific year needs to be determined based on the context, possibly 1441 or 1501, etc.), the Zen master suddenly gathered everyone, expressed his gratitude, and bid farewell. The crowd requested him to leave a verse. The Zen master said, 'So many scriptures, no one seriously reads them, what's the use of a few idle words?' After saying this, he sat in full lotus posture and passed away. After cremation, countless sharira (relics) were obtained, and a pagoda was built in Dongwu for burial. He lived to the age of seventy, with fifty-five years as a monk. Hu Ying, the Grand Secretary of the Imperial College, wrote an inscription for him.
Successor of Zen Master Futian Lai
Zen Master Xuegu Huizhong of Tianjie Monastery in Jianning Prefecture
Zen Master Xuegu Huizhong greatly promoted the method of Chan (Zen) practice. The Zen master asked him where he came from. Zen Master Huizhong said, 'Filling the entire void, there is originally no coming or going.' The Zen master said, 'Since there is no coming or going, who is dragging this skin bag here?' Zen Master Huizhong said, 'Both inside and outside are empty, where is there a skin bag?' The Zen master said, 'What is Bodhidharma's intention in coming from the West?' Zen Master Huizhong said, 'How could there be any intention in coming from the West?' The Zen master said, 'When the thirtieth day of the twelfth month arrives, where will you settle down?' Zen Master Huizhong said, 'Walking freely, overturning the universe, revealing oneself alone.' The Zen master then gave him a verse of instruction, saying, 'Indeed, the golden-haired lion comes out of the cave himself, the Dharma wheel turns, entering the world. A loud roar echoes in the distant sky, the wild beasts are so frightened that their brains split open.'
Successor of Zen Master Dongpu Wu
Zen Master Shaoki Jingbi Huansou of Chushan Touzi in Shuzhou
Zen Master Shaoqi was the son of the Lei family of Tang'an in Shu. At the age of nine, he studied with Xuanji Tong. He first visited Zen Master Wuji. One day, he had an insight upon hearing the sound of the board. Later, he visited old Zen masters such as Yuexi and Haizhou, and received their praise. In the sixth year of the Zhengtong reign (1441), he visited Zen Master Wuji again. Zen Master Wuji asked, 'Where have you been staying all these years?' Zen Master Shaoqi said, 'Vast and without a fixed place.' Zen Master Wuji said, 'What have you gained?' Zen Master Shaoqi said, 'Originally there was no loss, where is there any gain?' Zen Master Wuji said, 'These are learned, right?' Zen Master Shaoqi said, 'There is not a single dharma, where does learning come from?' Zen Master Wuji said, 'Are you falling into emptiness?' Zen Master Shaoqi said, 'I am not even myself, who is falling into whose emptiness?'
際曰畢竟事作么生。師曰水落石出雨霽云收。際曰。莫亂道。只如佛祖來也不許。縱爾橫吞藏海現百千神通。到者里更是不許。師曰。和尚雖則把住要津。其柰勞神不少。際拍膝一下。師便喝。際曰。克家須是破家兒。恁么幹蠱也省力。師掩耳而出。至晚復召師詰曰。汝將平昔次第發明處說來看。師從實具對。際曰還我無字義來。師呈偈曰。者僧問處偏多事。趙老何曾涉所思。信口一言都吐露。翻成特地使人疑。際曰如何是汝不疑處。師曰。青山綠水燕語鶯啼。歷歷分明更疑何事。際曰未在更道。師曰頭頂虛空腳踏實地。際乃鳴鐘集眾𢍁以袈裟拂子。后出世天柱。僧問如何是天柱境。師曰。澗闊云歸晚。山高日出遲。曰如何是境中人。師曰。額下眉遮眼。腮邊耳搭肩。曰如何是天柱家風。師曰。云甑炊松粉。冰鐺煮月團。曰如何是祖師西來意。師曰海神撒出夜明珠。曰學人不會。師曰文殊失卻玻璃盞。問如何是佛。師曰生鐵秤錘。曰如何是法。師曰石頭土塊。曰如何是僧。師曰黑漆拄杖。景泰五年遷投子。上堂。僧問。遠離皖山來據投子。海眾臨筵請師祝聖。師曰鼎內長生篆峰頭不老松。曰。祝聖已蒙師的旨。投子家風事若何。師曰提瓶穿市過不是賣油翁。曰只如祖師道不許夜行投明須到還端的也無。師曰雖然眼裡有
【現代漢語翻譯】 現代漢語譯本 際（臨濟義玄禪師，810-866）問：『畢竟如何是實相？』師（投子義青禪師，？-1066）說：『水落石出，雨過天晴。』際說：『不要胡說。就算是佛祖來了，也不允許。縱然你橫吞大海，顯現百千神通，到這裡也是不被允許的。』師說：『和尚你雖然把守著重要的關口，但奈何勞神不少。』際拍了一下膝蓋。師便喝斥。際說：『克家必須是敗家子，這樣才能更好地匡正時弊。』師掩耳而出。到晚上，又召來師詰問說：『你將你平時逐步闡明的地方說來看看。』師如實回答。際說：『還我無字義來。』師呈偈說：『這僧人提問的地方太多事，趙州（趙州從諗禪師，778-897）老和尚何曾涉及所思？信口一言都吐露，反而特地使人懷疑。』際說：『如何是你沒有懷疑的地方？』師說：『青山綠水，燕語鶯啼，歷歷分明，還懷疑什麼？』際說：『還未到，再說。』師說：『頭頂虛空，腳踏實地。』際於是鳴鐘集眾，用袈裟拂子。後來出世住持天柱山。僧人問：『如何是天柱山的境界？』師說：『澗闊云歸晚，山高日出遲。』說：『如何是境界中的人？』師說：『額下眉遮眼，腮邊耳搭肩。』說：『如何是天柱山的家風？』師說：『云甑炊松粉，冰鐺煮月團。』說：『如何是祖師西來意（達摩祖師從西土來到中國的本意）？』師說：『海神撒出夜明珠。』說：『學人不會。』師說：『文殊（文殊菩薩，智慧的象徵）失卻玻璃盞。』問：『如何是佛？』師說：『生鐵秤錘。』說：『如何是法？』師說：『石頭土塊。』說：『如何是僧？』師說：『黑漆拄杖。』 景泰五年（1454）遷往投子山。上堂。僧人問：『遠離皖山來到投子山，海眾臨筵，請師祝聖。』師說：『鼎內長生篆，峰頭不老松。』說：『祝聖已蒙師的旨，投子家風事若何？』師說：『提瓶穿市過，不是賣油翁。』說：『只如祖師道不許夜行，投明須到，還端的也無？』師說：『雖然眼裡有』
【English Translation】 English version Ji (Linji Yixuan, 810-866) asked: 'What is the ultimate reality?' The Master (Touzi Yiqing, ?-1066) said: 'When the water subsides, the rocks appear; after the rain, the sky clears.' Ji said: 'Don't talk nonsense. Even if the Buddha himself came, it would not be allowed. Even if you swallowed the ocean and manifested hundreds of thousands of supernatural powers, it would not be allowed here.' The Master said: 'Although you, venerable monk, guard the important pass, you exert yourself too much.' Ji clapped his knee. The Master then shouted. Ji said: 'To build a family, one must be a prodigal; only in this way can one better rectify the abuses.' The Master covered his ears and left. In the evening, he summoned the Master again and questioned him, saying: 'Tell me about the places you usually explain step by step.' The Master answered truthfully. Ji said: 'Return to me the meaning of no-word.' The Master presented a verse, saying: 'This monk asks too many questions; when has old Zhao (Zhaozhou Congshen, 778-897) ever been involved in what is thought? A word spoken casually is all revealed, but instead, it makes people suspicious.' Ji said: 'What is the place where you have no doubts?' The Master said: 'Green mountains and clear waters, the warbling of swallows and orioles, are all clearly distinct; what is there to doubt?' Ji said: 'Not yet, say more.' The Master said: 'Head above the void, feet on solid ground.' Ji then rang the bell to gather the assembly, using his kasaya and whisk. Later, he came into the world to reside at Tianzhu Mountain. A monk asked: 'What is the realm of Tianzhu Mountain?' The Master said: 'The ravine is wide, and the clouds return late; the mountain is high, and the sun rises late.' He said: 'What is the person in the realm?' The Master said: 'Eyebrows below the forehead cover the eyes, ears beside the cheeks rest on the shoulders.' He said: 'What is the family style of Tianzhu Mountain?' The Master said: 'Cloud cauldrons cook pine powder, ice pots boil moon cakes.' He said: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming to China from the West)?' The Master said: 'The sea god scatters night-shining pearls.' He said: 'This student does not understand.' The Master said: 'Manjusri (Manjusri Bodhisattva, symbol of wisdom) has lost his glass cup.' Asked: 'What is Buddha?' The Master said: 'A cast-iron weight.' He said: 'What is Dharma?' The Master said: 'Stones and clods of earth.' He said: 'What is Sangha?' The Master said: 'A black lacquer staff.' In the fifth year of Jingtai (1454), he moved to Touzi Mountain. Ascending the hall, a monk asked: 'Leaving Wan Mountain to reside at Touzi Mountain, the assembly gathers, please Master bless the Sage.' The Master said: 'Longevity seals in the cauldron, evergreen pines on the peak.' He said: 'The blessing of the Sage has been received with the Master's intention; what is the matter of the Touzi family style?' The Master said: 'Carrying a bottle through the market, not an oil vendor.' He said: 'Just as the Patriarch said, 'It is not allowed to travel at night; one must arrive by dawn,' is there really such a thing?' The Master said: 'Although there are eyes'
筋爭柰舌頭無骨。曰趙州道。我早猴白。渠更猴黑。意作么生。師曰。不因弓矢盡。未肯豎降旗。問和尚今日昇座說法未審有何祥瑞。師曰。麒麟步驟丹青外。優缽華開烈焰中。曰如何是祖師西來意。師曰。雪消山頂露。風過樹頭搖。問寶劍未出匣時如何。師曰神號鬼哭。曰出匣后如何。師曰佛祖吞聲。曰出與未出時如何。師曰無須鎖子兩頭搖。僧提起坐具。師便喝。僧擬議。師便打。乃曰毒蛇頭上揩癢。猛虎口裡橫身。也須是恁般人始得。適來者僧大似一員戰將。敢來者里奪鼓攙旗。惜乎龍頭蛇尾死在棒下。若解轉身活路。自然不犯鋒铓。所以道弄蛇須是弄蛇手。不會弄蛇蛇咬殺。復舉法燈示眾。山僧本欲深藏巖穴隱遁過時。蓋為清涼老人有未了公案。不免出來為渠了卻。時有僧問未審清涼老人有甚不了公案。燈拈拄杖便打曰祖禰不了殃及兒孫。僧曰過在甚麼處。燈曰過在我殃及你。師曰。大凡宗師出世先要拈出己見。然後方可定斷古今。看他法燈如此作略。美則美矣了則未了。幻叟今日亦為蠶骨老人有未了公案。出來為渠了卻。若有問蠶骨老人有甚不了公案。應聲便喝。眼目定動連棒打出。大眾。山僧恁么提持。且道與法燈用處還有優劣也無。若緇素得出。許他是個同參。上堂。拈拄杖。只者些子誵訛。多少師僧
【現代漢語翻譯】 現代漢語譯本 『筋爭柰舌頭無骨』，問：『趙州（叢諗，唐代禪師）道：我早猴白，渠更猴黑，意作么生？』師（禪師）曰：『不因弓矢盡，未肯豎降旗。』 問：『和尚今日昇座說法，未審有何祥瑞？』師曰：『麒麟步驟丹青外，優缽華開烈焰中。』 問：『如何是祖師西來意（達摩祖師從西方來到中國的本意）？』師曰：『雪消山頂露，風過樹頭搖。』 問：『寶劍未出匣時如何？』師曰：『神號鬼哭。』曰：『出匣后如何？』師曰：『佛祖吞聲。』曰：『出與未出時如何？』師曰：『無須鎖子兩頭搖。』 僧提起坐具，師便喝。僧擬議，師便打。乃曰：『毒蛇頭上揩癢，猛虎口裡橫身，也須是恁般人始得。適來者僧大似一員戰將，敢來者里奪鼓攙旗。惜乎龍頭蛇尾死在棒下。若解轉身活路，自然不犯鋒铓。所以道：弄蛇須是弄蛇手，不會弄蛇蛇咬殺。』 復舉法燈示眾：『山僧本欲深藏巖穴隱遁過時，蓋為清涼老人有未了公案，不免出來為渠了卻。』時有僧問：『未審清涼老人有甚不了公案？』燈拈拄杖便打曰：『祖禰不了殃及兒孫。』僧曰：『過在甚麼處？』燈曰：『過在我殃及你。』 師曰：『大凡宗師出世先要拈出己見，然後方可定斷古今。看他法燈如此作略，美則美矣了則未了。幻叟今日亦為蠶骨老人有未了公案，出來為渠了卻。若有問蠶骨老人有甚不了公案，應聲便喝，眼目定動連棒打出。』 『大眾。山僧恁么提持，且道與法燈用處還有優劣也無？若緇素得出，許他是個同參。』 上堂。拈拄杖。『只者些子誵訛，多少師僧。』
【English Translation】 English version 'Sinews contend, the tongue has no bones.' Asked: 'Zhaozhou (Congshen, a Chan master of the Tang Dynasty) said: 'I am already monkey-white, he is even more monkey-black, what does it mean?'' The master (Chan master) said: 'Not because the bows and arrows are exhausted, would he be willing to raise the surrender flag.' Asked: 'The abbot ascends the seat to preach today, I wonder what auspicious signs there are?' The master said: 'The Qilin (mythical Chinese creature) steps beyond the painting, the Utpala flower blooms in the raging flames.' Asked: 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The master said: 'Snow melts on the mountain top, wind passes and the tree tops sway.' Asked: 'What is it like when the precious sword is not yet out of its sheath?' The master said: 'Gods wail and ghosts cry.' Said: 'What is it like after it is out of its sheath?' The master said: 'Buddhas and Patriarchs swallow their voices.' Said: 'What is it like when it is out and not out?' The master said: 'No need for a lock, the two ends sway.' The monk raised his seat cushion, and the master immediately shouted. The monk hesitated, and the master immediately struck. Then he said: 'To scratch an itch on the head of a poisonous snake, to place oneself across the mouth of a fierce tiger, one must be such a person to succeed. The monk who came just now is like a warrior, daring to come here to seize the drum and snatch the flag. It is a pity that he died under the stick with a dragon's head and a snake's tail. If one understands how to turn around and find a way to live, one will naturally not be harmed by the sharp edge. Therefore, it is said: 'To play with snakes, one must be a snake charmer; if one does not know how to play with snakes, the snake will bite and kill.' Again, he cited Fayan (Deng) to instruct the assembly: 'This mountain monk originally wanted to hide deep in the caves and pass the time in seclusion, but because the old man Qingliang had unfinished business, I could not avoid coming out to settle it for him.' At that time, a monk asked: 'I wonder what unfinished business the old man Qingliang has?' Deng picked up his staff and struck, saying: 'The ancestors and grandfathers did not finish, and the misfortune extends to their children and grandchildren.' The monk said: 'Where is the fault?' Deng said: 'The fault is with me, and the misfortune extends to you.' The master said: 'Generally, when a master appears in the world, he must first put forward his own views, and then he can judge the past and present. Looking at Fayan's actions like this, it is beautiful, but not finished. Today, this old man also has unfinished business for the old man Can Gu (Silkworm Bone), and I have come out to settle it for him. If anyone asks what unfinished business the old man Can Gu has, I will shout in response and strike out with the stick, with eyes fixed and moving.' 'Everyone. This mountain monk upholds it like this, but tell me, is there any superiority or inferiority in the use of Fayan? If the monks and laymen can figure it out, I will allow him to be a fellow practitioner.' Ascending the hall. Picking up the staff. 'Just a little bit of error, how many monks.'
到者里開口不得思量不及舉揚不出。即今落在山僧手裡。橫也由我豎也由我。提起放下卷舒殺活總由我。以拄杖空中點一點曰。正當恁么時從上佛祖天下老和尚到者里只得乞命有分。眾中莫有為佛祖出氣者么。良久。卓拄杖一下。[翟*支]瞎金剛正眼。靠倒空王寶座。汝等諸人討什麼碗。便下座。上堂。眾集師斂衣就座。良久曰。大眾。分明記取。便下座。示眾。選佛場開定祖機。辨明邪正在鉗錘。禹門浪暖風雷動。正是魚龍變化時。眾中莫有衝波激浪者么。良久以拂子打圓相。機先一著覿面全提。擊禪床一下。句外一言和聲揭露。不許停思顧佇。那容擬議分疏。眨得眼來劍去久矣。縱饒佛祖到來也只攢眉有分。何故。蓋為非言路可通。非心識可測。若是英俊衲僧向未舉以前便當點首一笑。猶較些子。近世人心不古。學者不務真參實悟。惟是接響承虛。以學識依通為悟。明穿鑿機緣為參究。破壞律儀為解脫。夤緣據位為出世。以致祖風雕獘魔說熾然。塞佛祖之坦途。瞽人天之正眼。使吾祖教外別傳之道於斯委地。大覺世尊於二千年外早已識得眾生心病。預設多方曲乖規則。故曰末世眾生希望成道無令求悟。惟益多聞增長我見。又曰眾生未悟作何方便普令開悟。所以結制安居剋期取證。過三期日隨往無礙。故知解結之
有時也。諸大德。於九十日中還曾證悟也無。已悟者且置勿論。如或未悟則此一期又是虛喪了也。若是真正道流。以十方法界為圓覺期場。無論百日千日結制解制。但以舉起話頭為始。一年不悟參一年。十年不悟參十年。乃至二十年三十年盡平生不悟決定不移此志。直要見個徹頭徹尾真實究竟處方是放參之日。所謂一念萬年豈虛語哉。豎起拂子。諸大德還知落處么。幻叟今日不辭饒舌更為諸人下個註腳。猛火鑄成金彈子。當機捏碎又渾圇。等閑得失俱拈卻。風送潮音出海門。師到菜園見冬瓜。問園頭者個無口因甚長得如許大。頭曰某甲不曾怠惰一時。師曰主人公還替你出些力氣也無。頭曰全承渠力。師曰請來與老僧相見。頭便禮拜。師曰者猶是奴兒婢子在。頭轉身拈篾縛架。師乃呵呵大笑。回顧侍者曰菜園裡有蟲。性空首座請益蒙山三關語曰。蟭螟蟲吸乾滄海。魚龍蝦蟹向何處安身立命。師曰長安路上金毛臥。曰水母飛上色究竟天入摩醯眼裡作舞因甚不見。師曰五鳳樓前鐵馬嘶。曰蓮湖橋為一切人直指明眼人因甚落井。師曰明月照見夜行人。曰請師頌出。師曰好與痛棒。曰棒則甘領頌則乞師不吝。師乃大笑頌曰。當機把斷聖凡津。擬議知渠屈未伸。欲識蒙山端的旨。垂鉤意在釣金鱗。天順改元由匡廬歸蜀。韓都侯于方
【現代漢語翻譯】 現代漢語譯本 有時也。各位大德。在這九十天里，有沒有人證悟呢？已經證悟的暫且不談。如果還沒有證悟，那麼這一期又白白浪費了。如果是真正的修行人，應以十方法界為圓覺道場。無論是一百天、一千天的結制或解制，都應以提起話頭為開始。一年不悟就參一年，十年不悟就參十年，乃至二十年、三十年，用盡一生也不改變這個志向。一定要見到一個徹頭徹尾、真實究竟的地方，才是放參之日。所謂『一念萬年』，難道是虛假的嗎？ 豎起拂塵。各位大德還知道落腳點在哪裡嗎？幻叟我今天不辭勞苦，再為各位下一個註腳：猛火鑄成金彈子，當機捏碎又渾然一體。等閑的得失都拋卻，風送潮音從海門而出。 師父到菜園，看見冬瓜，問園丁：『這個沒有口的東西，為什麼長得這麼大？』園丁說：『我沒有一時怠惰。』師父說：『主人翁有沒有替你出些力氣呢？』園丁說：『完全承蒙他的力量。』師父說：『請他來與老僧相見。』園丁便禮拜。師父說：『這還是奴才婢女。』園丁轉身拿篾條綁架子。師父於是哈哈大笑，回頭對侍者說：『菜園裡有蟲。』 性空首座請教蒙山三關語，說：『蟭螟蟲吸乾滄海，魚龍蝦蟹向何處安身立命？』師父說：『長安路上金毛臥。』又問：『水母飛上色究竟天，在摩醯首羅（Maheśvara，大自在天）的眼裡跳舞，為什麼看不見？』師父說：『五鳳樓前鐵馬嘶。』又問：『蓮湖橋為一切人直指明路，明眼人為什麼會落井？』師父說：『明月照見夜行人。』又問：『請師父頌出。』師父說：『好，給你痛棒。』又問：『棒則甘願領受，頌則乞求師父不要吝嗇。』師父於是大笑，頌道：當機把斷聖凡關，擬議思量就顯得侷促。想要知道蒙山的真正旨意，垂下釣鉤意在釣金鱗。 天順（Tianshun，明英宗年號，1457-1464）改元，由匡廬（指廬山）返回四川，韓都侯在方
【English Translation】 English version Sometimes it happens. O, virtuous ones, have any of you attained enlightenment during these ninety days? Those who have already attained enlightenment, let's set them aside for now. If there are those who have not yet attained enlightenment, then this period has been wasted in vain. If one is a true follower of the Way, one should take the ten Dharma realms as the field for perfect enlightenment. Regardless of whether it is a hundred days or a thousand days of intensive practice or the end of such practice, one should always begin by raising the topic of inquiry. If one does not attain enlightenment in one year, then one should contemplate for one year. If one does not attain enlightenment in ten years, then one should contemplate for ten years, even twenty or thirty years, and not change this aspiration throughout one's life. One must see a thorough, genuine, and ultimate place before it is the day to end the practice. The so-called 'one thought is ten thousand years,' is that a false saying? Raising the whisk, do you virtuous ones know where it falls? I, the old man Huan, do not hesitate to be verbose today and give you all a commentary: Fierce fire forges a golden bullet, which is crushed on the spot and becomes whole again. Discard ordinary gains and losses, and the wind sends the sound of the tide out of the sea gate. The master went to the vegetable garden and saw a winter melon. He asked the gardener, 'This thing without a mouth, why does it grow so big?' The gardener said, 'I have not been idle for a moment.' The master said, 'Has the master put in some effort for you?' The gardener said, 'I completely rely on his power.' The master said, 'Please ask him to meet the old monk.' The gardener then bowed. The master said, 'This is still a servant.' The gardener turned around and picked up bamboo strips to tie a frame. The master then laughed heartily and turned to the attendant and said, 'There are insects in the vegetable garden.' Chief Seat Xingkong asked for instruction on the three barriers of Mount Meng, saying, 'If the tiny gnat sucks the ocean dry, where will the fish, dragons, shrimp, and crabs find a place to settle down?' The master said, 'A golden-haired lion lies on the road to Chang'an.' He also asked, 'If the jellyfish flies up to the Akanistha Heaven (Śuddhavāsa, 色究竟天) and dances in the eyes of Maheśvara (大自在天), why can't it be seen?' The master said, 'Iron horses neigh in front of the Five Phoenix Tower.' He also asked, 'The Lotus Lake Bridge directly points out the clear path for everyone, why does the clear-eyed person fall into the well?' The master said, 'The bright moon illuminates the night traveler.' He also asked, 'Please, Master, sing it out.' The master said, 'Good, I'll give you a painful blow.' He also asked, 'I will gladly accept the blow, but I beg the Master not to be stingy with the verse.' The master then laughed and sang: On the spot, cut off the pass between the holy and the mundane, deliberation and consideration only reveal its limitations. If you want to know the true meaning of Mount Meng, cast a hook with the intention of catching a golden carp. In the first year of the Tianshun era (1457-1464), returning to Sichuan from Kuanglu (referring to Mount Lu), Han Duhou was at Fang
山建云峰寺迎師住持。成化九年三月望示微疾。眾請末後句。師展兩手曰會么。復曰今年今日推車撞壁。撞破虛空青天霹靂。阿呵呵。泥牛吞卻老龍珠。澄澄性海漚華息。泊然而逝。世壽七十僧臘六十一。
雲南府古庭善堅禪師
本郡昆明人。首參無際示萬法歸一一歸何處話。苦心窮究十載方得透脫。後於隆恩求際印證。際曰子見處如何與老僧不同。師展兩手曰者個非別。際頷之。一日辭際。際曰甚處去。師曰十字街頭訶佛罵祖去。際曰子還來否。師曰不違和尚尊顏。禮拜便行。初游金臺止大容山。復南還住金陵天界。遷皖桐浮山。示眾。舉汾陽無業禪師曰。古德道人得意后。茅茨石室向折腳鐺煮飯。吃過二三十年。名利不幹懷。財寶不爲念。大忘人世。隱跡巖叢。君王召而不來。諸侯請而不赴。豈同吾輩貪利愛名汩沒世途。如短販人有少希求而忘大果。師曰。誠哉是言。我等惟掠虛頭妄自尊大。無明三毒潛結於心。逆惡境緣知無解脫。據實而論。且莫管你是知識非知識。除卻一切施為動靜語默文字。生死到來畢竟作么生脫去。不得認著個死搭搭向良久處妄想。不得執著個轉轆轆向活脫處狂蕩。但有絲毫差別見覺。直饒脊樑生鐵鑄就。機辯懸河瀉水。未免閻老子打入阿波波阿吒吒。八寒八熱。萬死萬生。
【現代漢語翻譯】 現代漢語譯本： 山建云峰寺迎請禪師擔任住持。成化九年（1473年）三月十五日，禪師略感不適。眾人懇請禪師留下最後的開示。禪師伸出雙手說：『會么（明白嗎）？』又說：『今年今日，推車撞壁。撞破虛空，青天霹靂。阿呵呵。泥牛吞卻老龍珠，澄澄性海漚華息。』說完便安詳離世。世壽七十歲，僧臘六十一年。
雲南府古庭善堅禪師
是本郡昆明人。最初參訪無際禪師，請教『萬法歸一一歸何處』的話頭。禪師苦心鉆研了十年才得以徹悟。後來在隆恩寺請求無際禪師印證。無際禪師說：『你的見解如何，與老僧有什麼不同？』禪師伸出雙手說：『者個（這個）非別（沒有分別）。』無際禪師點頭認可。一天，禪師向無際禪師告辭。無際禪師問：『甚處去（去哪裡）？』禪師說：『十字街頭訶佛罵祖去（到十字街頭去呵斥佛，謾罵祖師）。』無際禪師問：『子還來否（你還回來嗎）？』禪師說：『不違和尚尊顏（不敢違背和尚的意願）。』說完禮拜后便離開了。禪師最初遊歷金臺，住在大容山。後來又向南返回，住在金陵天界寺。之後遷往皖桐浮山。禪師開示大眾，引用汾陽無業禪師的話說：『古德道人得意后，茅茨石室向折腳鐺煮飯，吃過二三十年，名利不幹懷，財寶不爲念，大忘人世，隱跡巖叢。君王召而不來，諸侯請而不赴。豈同吾輩貪利愛名汩沒世途，如短販人有少希求而忘大果。』禪師說：『誠哉是言（確實是這樣）。我等惟掠虛頭妄自尊大，無明三毒潛結於心，逆惡境緣知無解脫。據實而論，且莫管你是知識非知識，除卻一切施為動靜語默文字，生死到來畢竟作么生脫去（生死到來到底如何解脫）？不得認著個死搭搭向良久處妄想，不得執著個轉轆轆向活脫處狂蕩。但有絲毫差別見覺，直饒脊樑生鐵鑄就，機辯懸河瀉水，未免閻老子打入阿波波阿吒吒，八寒八熱，萬死萬生。』
【English Translation】 English version: Venerable Master was invited to reside as abbot of Yunfeng Temple in Shanjian. On the fifteenth day of the third month of Chenghua ninth year (1473), he showed slight illness. The assembly requested his final words. The Master extended both hands and said, 'Do you understand?' He then said, 'This year, today, pushing the cart crashes into the wall. Crashing through the void, a thunderbolt in the clear sky. Aha ha ha. The clay ox swallows the old dragon pearl, the clear and still sea of nature, the bubbles of illusion cease.' He then passed away peacefully. His age was seventy, and his monastic age was sixty-one.
Zen Master Guting Shanjian of Yunnan Prefecture
Was a native of Kunming in this prefecture. He first consulted with Zen Master Wuji, inquiring into the saying 'The myriad dharmas return to one, where does the one return?' He diligently investigated for ten years before achieving thorough understanding. Later, at Longen Temple, he sought Wuji's confirmation. Wuji said, 'How is your understanding different from this old monk?' The Master extended both hands and said, 'This is not different.' Wuji nodded in agreement. One day, the Master bid farewell to Wuji. Wuji asked, 'Where are you going?' The Master said, 'To the crossroads to scold the Buddha and curse the Patriarchs.' Wuji asked, 'Will you return?' The Master said, 'I will not disobey the Venerable's countenance.' He bowed and departed. He first traveled to Jintai, staying at Darong Mountain. Later, he returned south, residing at Tianjie Temple in Jinling. He then moved to Fushan in Wantong. Addressing the assembly, he quoted Zen Master Wuye of Fenyang, saying, 'After an ancient virtuous person attained enlightenment, they cooked rice in a broken-legged pot in a thatched hut, living like that for twenty or thirty years, with no concern for fame or profit, no thought for wealth or treasures, completely forgetting the world, hiding in the rocky mountains. Even if the king summoned them, they would not come; even if the nobles invited them, they would not go. How can they be compared to us, who are greedy for profit and love fame, drowning in the ways of the world, like short-sighted merchants who seek small gains and forget the great result?' The Master said, 'Truly, these are the words. We only grasp at empty appearances, vainly exalting ourselves. Ignorance and the three poisons are secretly knotted in our hearts, and we know no liberation from adverse and evil circumstances. Speaking truthfully, let's not care whether you are knowledgeable or not. Putting aside all actions, movements, speech, silence, and words, when death arrives, how will you ultimately escape? You must not recognize a dead stillness and engage in delusion in a prolonged state. You must not cling to a whirling activity and indulge in wildness in a lively state. If there is even the slightest perception of difference, even if your spine is cast from iron, and your eloquence flows like a waterfall, you will inevitably be struck by Yama (the King of Hell) and cast into the Avici hell, the eight cold hells and eight hot hells, experiencing ten thousand deaths and ten thousand births.'
灼然灼然。擊拂子。昨夜蟭螟吞六合。虛空撲碎落巖前。復召大眾珍重。后歸昆明古庭示寂。古庭與盤龍南北並峙。至今二大士肉身存焉。
素庵田大士法嗣
佛跡頤庵真禪師
示眾。青山疊疊。綠水滔滔。於斯會得。獨步高超。雖然。也是尋常茶飯。古人道欲窮千里目更上一層樓。機不離位墮在毒海。語不驚群陷於流俗。若向擊石火里辨緇素。掣電光中明殺活。可以坐斷千差壁立萬仞。諸兄弟。還知有恁么時節也無。今時諸方說禪浩浩。盡謂腳跟點地鼻孔撩天。究竟具正眼者落落罕聞。所以偏正不一。各立異端。堅執己解。弗通實理。所謂正法難扶邪說競興。古人道信有十分則疑有十分。疑有十分則悟有十分。可將盡平生眼裡所見耳里所聞惡知惡解奇言妙句禪道佛法貢高我慢等心徹底傾瀉。莫存毫末。只就未明未了公案上距定腳跟豎起脊梁。無分晝夜無參處參無疑處疑。直得東西不辨南北不分。呆樁樁地卻如個有氣底死人相似。心隨境化觸著還知。打破髑髏不從他得。豈不慶快平生者哉。
大鑒下第二十八世
東明旵禪師法嗣
金陵東山翼善海舟永慈禪師
成都余氏子。生於洪武二十七年。幼孤。見僧輒喜。一日聞生死事大發心出家。奮志訪尋知識。首見太初。問父母
【現代漢語翻譯】 現代漢語譯本： 灼然，灼然。（擊打拂塵）昨夜蟭螟（一種小蟲）吞噬整個宇宙，虛空破碎墜落在巖石前。再次告誡大家要珍重。之後回到昆明古庭圓寂。古庭與盤龍山南北相對峙，至今兩位大士的肉身依然存在。
素庵田大士的法嗣
佛跡頤庵真禪師
開示大眾：青山重重疊疊，綠水滾滾滔滔。如果能在此體會，就能獨步高超。雖然如此，也不過是尋常的茶飯。古人說，『想要看盡千里之外的景色，就要再登上一層樓。』機鋒不離本位就會墮入毒海，言語不能驚世駭俗就會陷入流俗。如果能在擊石火花中辨別黑白，在閃電光芒中明白殺與活，就可以截斷所有的差別，像壁立萬仞一樣堅定。各位兄弟，還知道有這樣的時節嗎？現在各處說禪風氣浩大，都認為腳跟踏實，鼻孔朝天，但真正具有正眼的人卻寥寥無幾。所以偏頗和正統不一，各自樹立不同的理論，堅持自己的理解，不通達真實的道理。這就是所謂的正法難以扶持，邪說競相興起。古人說，『相信有十分，就懷疑有十分；懷疑有十分，就領悟有十分。』可以將盡平生眼睛所見、耳朵所聞、錯誤的認知和理解、奇特的言語和妙句、禪道佛法、貢高我慢等等徹底傾瀉，不要留下絲毫。就在未明白、未了解的公案上，堅定地站穩腳跟，挺直脊樑，不分白天黑夜，沒有參悟的地方就參悟，沒有懷疑的地方就懷疑。直到東西不辨，南北不分，呆呆地像個有氣息的死人一樣。心隨境轉，觸碰到事物時還能知道。打破頭顱，不從他人那裡獲得。豈不是平生最快樂的事情嗎？
大鑒惠能（六祖慧能）下第二十八世
東明旵禪師的法嗣
金陵東山翼善海舟永慈禪師
是成都余氏的兒子，生於洪武二十七年（1394年）。幼年喪父，見到僧人就高興。一天聽到生死事大，發心出家，立志訪尋善知識。首先拜見太初禪師，詢問父母的事情。
【English Translation】 English version: Clearly, clearly. (Strikes the whisk) Last night, the gnats (tiny insects) swallowed the entire universe, and the shattered void fell before the rocks. Again, he admonishes everyone to cherish this moment. Later, he returned to Gutin in Kunming and passed away. Gutin and Panlong Mountain stand facing each other from north to south. To this day, the physical bodies of the two great masters remain.
Successor of Su'an Tian Dashi
Chan Master Zhen of Yian at the Buddha's Footprint
Instructing the assembly: Green mountains rise layer upon layer, and green waters flow torrentially. If one can comprehend here, one can walk alone, surpassing all others. However, it is still just ordinary tea and rice. The ancients said, 'To exhaust the view of a thousand miles, ascend another level.' If the dynamic potential does not leave its position, one falls into the sea of poison. If the words do not startle the crowd, one falls into vulgarity. If one can distinguish black and white in the sparks of striking stone, and understand killing and life in the lightning flash, one can cut off all differences and stand firm like a wall ten thousand fathoms high. Brothers, do you know if there is such a time? Nowadays, the talk of Chan everywhere is vast, all claiming that their feet are on the ground and their nostrils are facing the sky, but those who truly possess the right eye are rare. Therefore, bias and orthodoxy are not unified, and each establishes different theories, clinging to their own understanding and not comprehending the true principle. This is what is meant by the difficulty of supporting the true Dharma and the competition of heretical teachings. The ancients said, 'If you have ten parts of belief, you have ten parts of doubt; if you have ten parts of doubt, you have ten parts of enlightenment.' You can completely pour out all that you have seen with your eyes, heard with your ears, wrong cognitions and understandings, strange words and wonderful phrases, Chan Dao Buddha Dharma, arrogance and pride, etc., without leaving a trace. Just on the unresolved public case, firmly stand your ground, straighten your spine, without distinguishing day and night, where there is no place to investigate, investigate, where there is no place to doubt, doubt. Until you cannot distinguish east and west, north and south, and you are like a lifeless person with breath. The mind changes with the environment, and you still know when you touch things. Break the skull and do not obtain it from others. Wouldn't that be the happiest thing in life?
Twenty-eighth generation under Dajian Huineng (Sixth Patriarch Huineng)
Successor of Chan Master Chan of Dongming
Chan Master Yongci of Haizhou Yishan in Jinling Dongshan
He was the son of the Yu family in Chengdu, born in the twenty-seventh year of Hongwu (1394 AD). He lost his father at a young age and was happy to see monks. One day, he heard that the matter of life and death was great, and he made a vow to leave home and seek out good knowledge. First, he met Chan Master Taichu and asked about his parents.
未生前那個是汝本來面目。師即從東過西叉手而立。初曰不是不是。師曰兩眼對兩眼。宣德二年出峽游燕京。南還至武林謁東明。問無相福田衣何人合得披。明便掌。師曰作么。明又掌。師曰一掌不作一掌用又如何。明覆掌。師曰老和尚名不虛傳。大展具三拜。未幾復游金陵。正統二年太監袁誠欽師道德請師開法翼善。五年五月二十九日東明專僧送衣拂至。有偈曰。分付慈海舟。訪我我無酬。明年之明日。西風笑點頭。明年東明如期示寂。
水心月江覺凈禪師
姑蘇沈氏子。十五歲往從古拙芟染。永樂壬寅參峴山宗。后見東明。親依最久。一日問明如何是祖師西來意。明曰你那裡去來。師進前曲躬曰那裡去來。明便喝。師亦喝。明便打。后庵居天目天順間。遷里之水心。成化己亥正月十九日戒飭徒眾說偈而逝。壽七十九臘五十一。
天界中禪師法嗣
邵武府君峰大闡慧通禪師
建寧邵氏子。從斗峰祝髮。往參雪骨中。一夕有省即說偈曰。手把清風斧。毗盧頂豁開。三千諸佛祖。一串穿將來。旦詣丈室見中。中曰還我話頭來。師復說偈曰。坐斷恒沙界。全心一物無。浮雲都散盡。獨耀一輪孤。中印可之。后住君峰。弘治十四年二月十七日集眾說偈曰。人生七十古來稀。更添一歲也希奇。
【現代漢語翻譯】 現代漢語譯本： 『未生前那個是汝本來面目』。禪師隨即從東邊走到西邊，叉手而立。學僧最初回答說『不是，不是』。禪師說：『兩眼對兩眼』。宣德二年（1427年）禪師出峽遊歷燕京。南返到達武林，拜謁東明禪師，問道：『無相福田衣，什麼樣的人才配得上披？』東明禪師便打了他一掌。禪師問：『作么？』東明禪師又打了一掌。禪師說：『一掌不作一掌用，又該如何？』東明禪師再次打了一掌。禪師說：『老和尚名不虛傳』。於是大展具，三拜。不久后又遊歷金陵。正統二年（1437年），太監袁誠欽佩禪師的道德，請禪師在翼善寺開法。正統五年（1440年）五月二十九日，東明禪師派僧人專門送來衣拂，並附偈語說：『分付慈海舟，訪我我無酬。明年之明日，西風笑點頭。』第二年，東明禪師如期示寂。
水心月江覺凈禪師
姑蘇（今江蘇蘇州）沈氏之子。十五歲時跟隨古拙禪師剃染出家。永樂壬寅年（1422年）參訪峴山宗。之後拜見東明禪師，親近依止最久。一日，問東明禪師：『如何是祖師西來意？』東明禪師說：『你從哪裡來？』禪師上前曲身行禮說：『從哪裡來？』東明禪師便喝斥。禪師也喝斥。東明禪師便打他。之後禪師在天目山天順年間（1457-1464年）庵居。遷居到里之水心。成化己亥年（1479年）正月十九日，告誡徒眾，說完偈語后逝世。享年七十九歲，僧臘五十一。
天界中禪師法嗣
邵武府君峰大闡慧通禪師
建寧（今福建建甌）邵氏之子。跟隨斗峰禪師祝髮。前往參訪雪骨中禪師。一天晚上有所領悟，於是說偈語道：『手把清風斧，毗盧（Vairocana，光明遍照）頂豁開。三千諸佛祖，一串穿將來。』第二天早上到丈室拜見中禪師。中禪師說：『還我話頭來。』禪師又說偈語道：『坐斷恒沙界，全心一物無。浮雲都散盡，獨耀一輪孤。』中禪師認可了他。之後住持君峰。弘治十四年（1501年）二月十七日，召集眾人說偈語道：『人生七十古來稀，更添一歲也希奇。』
【English Translation】 English version: 『What was your original face before you were born?』 The master then walked from east to west and stood with his hands folded. The novice initially replied, 『No, no.』 The master said, 『Eyes to eyes.』 In the second year of Xuande (1427), the master traveled out of the gorge to Yanjing (present-day Beijing). Returning south, he visited Dongming at Wulin and asked, 『Who is worthy to wear the robe of the formless field of merit?』 Dongming then slapped him. The master asked, 『What?』 Dongming slapped him again. The master said, 『If one slap is not used as one slap, then how?』 Dongming slapped him again. The master said, 『The old master's reputation is not in vain.』 He then fully prostrated and bowed three times. Not long after, he traveled to Jinling (present-day Nanjing). In the second year of Zhengtong (1437), the eunuch Yuan Cheng admired the master's virtue and invited him to open the Dharma at Yishan Temple. On the twenty-ninth day of the fifth month of the fifth year of Zhengtong (1440), Dongming sent a monk to deliver the robe and whisk, with a verse saying: 『Entrusted to the compassionate sea boat, visiting me, I have no reward. The day after tomorrow, the west wind will smile and nod.』 The following year, Dongming passed away as scheduled.
Zen Master Yuejiang Juejing of Shuixin
A son of the Shen family of Gusu (present-day Suzhou, Jiangsu). At the age of fifteen, he followed the Zen master Guzhuo to shave his head and dye his robes. In the year of Renyin of Yongle (1422), he visited Xian Mountain Zong. Later, he met Dongming and stayed with him for the longest time. One day, he asked Dongming, 『What is the meaning of the Patriarch's coming from the West?』 Dongming said, 『Where have you been?』 The master stepped forward, bowed, and said, 『Where have you been?』 Dongming then shouted. The master also shouted. Dongming then hit him. Later, he lived in seclusion in Tianmu Mountain during the Tianshun period (1457-1464). He moved to Shuixin in the village. On the nineteenth day of the first month of the year of Jihai of Chenghua (1479), he admonished his disciples, recited a verse, and passed away. He lived to be seventy-nine years old, with fifty-one years as a monk.
Dharma Successor of Zen Master Zhong of Tianjie
Zen Master Huotong of Junfeng Da Chan Temple in Shaowu Prefecture
A son of the Shao family of Jianning (present-day Jian'ou, Fujian). He had his head shaved by Zen Master Doufeng. He went to visit Zen Master Xueguzhong. One evening, he had an awakening and said in a verse: 『Holding the axe of clear wind, the top of Vairocana's head is split open. Three thousand Buddhas and ancestors, strung together on a single string.』 The next morning, he visited Zen Master Zhong in the abbot's room. Zen Master Zhong said, 『Return my topic.』 The master then said in a verse: 『Sitting and cutting off the Ganges of sand realms, the whole mind is without a single thing. The floating clouds are all scattered, and a single wheel shines alone.』 Zen Master Zhong approved of him. Later, he resided at Junfeng. On the seventeenth day of the second month of the fourteenth year of Hongzhi (1501), he gathered the assembly and said in a verse: 『It is rare for a person to live to seventy, adding one more year is even more rare.』
若問老僧何處去。虛空獨露笑嘻嘻。沐浴更衣趺坐而逝。
投子琦禪師法嗣
金陵高座古溪覺澄禪師
蔚州人。從雲中天暉昶芟染。閱大藏曆五寒暑。于大慧錄中無字話染指。乃叩月溪。復往投子見楚山。親炙久之得盡其旨。隱於固始之南山有年。天順間住金陵高座。結制小參。三條椽下坐堆堆。把定身心若死灰。撥出爐中些子火。驚天動地一聲雷。還有不惜眉毛者么。良久乃曰。有時三世諸佛與火爐說法。覓火和煙得。有時火爐說法三世諸佛諦聽。擔泉帶月歸。於斯會得。芥子納須彌也得。須彌納芥子也得。正眼觀來。兩個火爐三世諸佛結住于青州布衫。一粒芥子百億須彌收歸於雲門胡餅。兩堂雲水穿又穿不得咬又咬不得。大眾。正當恁么時畢竟作么生。還會么。眉間拶出金剛焰。露柱燈籠盡放光。成化癸巳八月九日沐浴更衣集眾訣別端坐而逝。少頃眾泣。師復開目曰不須如是。復瞑目。
襄陽府大云興禪師
久侍楚山。一日山出郡歸。眾途迎。山曰。我不曾下山。亦未嘗出郡。且道甚處去來。師曰大眾久立請和尚回寺。山曰那裡是寺。師曰鐘聲響得好。山呵呵大笑。師便禮拜。後山付偈曰。躬自西州定宗旨。親從投子付袈裟。他年出世提綱要。不立孤危是作家。
𣵠州金山
寶禪師
參楚山。楚問曰面南看北斗且道明甚麼邊事。師曰和尚合取口好。楚曰未在。師曰瞞別人即得。楚曰如何是透關眼。師振聲一喝。楚曰向上一機又作么生。師曰青天日卓午。楚曰未夢見在。師曰木童拈玉線石女度金針。楚曰轉身一句速道速道。師曰雨添山色秀風來竹影移。楚拈拄杖。師便喝拂袖而出。楚曰放汝三十棒。師轉身作禮曰謝和尚慈悲。楚曰。子雖有滔天之浪。且無湛水之波。師俯首默然。楚深肯之。
唐安湛淵奫禪師
參楚山親依最久。一日入室次。山問如何是至理一言。師曰有口說不得。山曰松風流水為什麼卻說得。師曰為渠無口。山曰你道他說些什麼。師曰和尚適來問甚麼。山曰祇如絕音響處還有說也無。師曰有則灼然有隻是聞不及。山曰聞即且置你道他說個甚麼。師乃豎起拳頭。山曰還有聞得及者么。師以手指香爐曰是渠卻聞得。山曰因甚渠卻聞得。師曰為渠有耳。山曰汝亦有兩耳為甚聞不得。師曰雖然聞不得瞞他一點不得。山曰放汝三十棒。師便禮拜。
石經海珠祖意禪師
掩關次。一日楚山到關前擊門一下曰請關中主相見。師斂手鞠躬而立。山曰趙州無字作么生。師曰。只為婆心切。肝膽向人傾。山曰不涉有無時如何。師曰某甲到者里卻不會。山曰待汝
【現代漢語翻譯】 現代漢語譯本： 寶禪師
參訪楚山禪師。楚山禪師問道：『面向南方看北斗星，你說說明白了哪邊的道理？』寶禪師說：『和尚您最好閉嘴。』楚山禪師說：『還不到時候。』寶禪師說：『瞞別人還可以。』楚山禪師說：『如何是透徹關鍵的眼睛？』寶禪師大喝一聲。楚山禪師說：『向上的一機又該怎麼做？』寶禪師說：『青天白日正中午。』楚山禪師說：『還沒夢見到呢。』寶禪師說：『木童拿著玉線，石女度著金針。』楚山禪師說：『轉身一句，快說快說。』寶禪師說：『雨添山色秀，風來竹影移。』楚山禪師拿起拄杖。寶禪師便喝一聲，拂袖而出。楚山禪師說：『放你三十棒。』寶禪師轉身作禮說：『謝謝和尚慈悲。』楚山禪師說：『你雖有滔天巨浪，卻沒有澄澈的水波。』寶禪師低頭不語。楚山禪師深深地認可了他。
唐安湛淵奫禪師
參訪楚山禪師，親近依止最久。一日入室內時，楚山禪師問道：『如何是至理一言？』湛淵奫禪師說：『有口說不得。』楚山禪師說：『松風流水為什麼卻說得？』湛淵奫禪師說：『因為它們沒有口。』楚山禪師說：『你說它們說些什麼？』湛淵奫禪師說：『和尚您剛才問什麼？』楚山禪師說：『比如在絕無聲響之處，還有說嗎？』湛淵奫禪師說：『有，確實有，只是聽不見。』楚山禪師說：『聽不見暫且不說，你說它說些什麼？』湛淵奫禪師於是豎起拳頭。楚山禪師說：『還有聽得見的人嗎？』湛淵奫禪師用手指著香爐說：『是它卻聽得見。』楚山禪師說：『為什麼它卻聽得見？』湛淵奃禪師說：『因為它有耳朵。』楚山禪師說：『你也有兩隻耳朵，為什麼聽不見？』湛淵奃禪師說：『雖然聽不見，卻瞞不了它一點。』楚山禪師說：『放你三十棒。』湛淵奃禪師便禮拜。
石經海珠祖意禪師
閉關期間，一日楚山禪師來到關前，敲門一下說：『請關中主人相見。』祖意禪師斂手鞠躬而立。楚山禪師說：『趙州無字怎麼說？』祖意禪師說：『只因爲婆心太切，肝膽向人傾。』楚山禪師說：『不涉及有無時如何？』祖意禪師說：『我到這裡卻不會。』楚山禪師說：『等你』
【English Translation】 English version: Chan Master Bao
He visited Chan Master Chushan. Chushan asked, 'Facing south and looking at the Big Dipper, what exactly do you understand?' Master Bao said, 'Venerable, you should keep your mouth shut.' Chushan said, 'It's not the time yet.' Master Bao said, 'You can deceive others.' Chushan said, 'What is the eye that penetrates the barrier?' Master Bao shouted loudly. Chushan said, 'What about the upward mechanism?' Master Bao said, 'Broad daylight at high noon.' Chushan said, 'I haven't dreamt of it yet.' Master Bao said, 'A wooden boy holds a jade thread, a stone woman guides a golden needle.' Chushan said, 'A turning-around phrase, say it quickly, say it quickly.' Master Bao said, 'Rain adds beauty to the mountain colors, wind moves the bamboo shadows.' Chushan raised his staff. Master Bao then shouted and flung his sleeves, leaving. Chushan said, 'I'll give you thirty blows.' Master Bao turned around, bowed, and said, 'Thank you, Venerable, for your compassion.' Chushan said, 'Although you have towering waves, you lack the clear, still water.' Master Bao lowered his head in silence. Chushan deeply acknowledged him.
Chan Master Zhan Yuanyun of Tang'an
He visited Chan Master Chushan and stayed close to him for a long time. One day, while entering the room, Chushan asked, 'What is the one word of ultimate truth?' Master Zhan Yuanyun said, 'It cannot be spoken with the mouth.' Chushan said, 'Why can the wind in the pines and the flowing water speak?' Master Zhan Yuanyun said, 'Because they have no mouth.' Chushan said, 'What do you say they are saying?' Master Zhan Yuanyun said, 'What did Venerable ask just now?' Chushan said, 'For example, in a place where there is no sound, is there still speaking?' Master Zhan Yuanyun said, 'Yes, there certainly is, but it cannot be heard.' Chushan said, 'Leaving aside whether it can be heard, what do you say it is saying?' Master Zhan Yuanyun then raised his fist. Chushan said, 'Is there anyone who can hear it?' Master Zhan Yuanyun pointed to the incense burner and said, 'It can hear it.' Chushan said, 'Why can it hear it?' Master Zhan Yuanyun said, 'Because it has ears.' Chushan said, 'You also have two ears, why can't you hear it?' Master Zhan Yuanyun said, 'Although I can't hear it, I can't hide anything from it.' Chushan said, 'I'll give you thirty blows.' Master Zhan Yuanyun then bowed.
Chan Master Zuyi Haizhu of Stone Scripture
During his seclusion, one day Chan Master Chushan came to the gate, knocked once, and said, 'Please, the master of the gate, come out to meet me.' Master Zuyi folded his hands, bowed, and stood. Chushan said, 'How do you speak of Zhaozhou's wordlessness?' Master Zuyi said, 'Only because of the earnest grandmotherly heart, the liver and gallbladder are poured out to people.' Chushan said, 'What about when it doesn't involve existence or non-existence?' Master Zuyi said, 'I don't understand when I get here.' Chushan said, 'Wait until you'
出關與汝一頓。師曰某甲即今亦不在關內。山指關問曰爭柰者個何。師便喝。山曰天氣炎烝善加保護。師便禮拜。
長松大心真源禪師
三池張氏子。謁楚山。問曰從上佛祖言不及處行不到處請師直指。山拈拄杖曰聻。師便喝。山便打。師又喝。山又打。師便禮拜。一日室中侍立次。山曰向父母未生前道一句來。師曰道不得。山曰因甚道不得。師曰他沒口。山曰又道沒口。師曰謝師答話。
松藩大悲崇善一天智中國師
彭縣人。體貌奇異。年十二從月光受業。后居松藩。一日楚山過其廬。師述悟由。山曰如何是無字意。師曰出匣吹毛劍寒光射鬥牛。山曰趙州因甚道無。師曰波斯嚼冰雪不覺齒牙寒。山曰拈過有無如何湊泊。師曰夜深誰把手同共禦街游。山曰向上奇特一句作么生。師曰。秋夜家家月。春來處處華。一雙清白眼。何用撒泥沙。山印可之。
石經豁堂祖𥙿禪師
成都巨氏子。久從楚山游。一日山閱經次。師詣前曰和尚看底是什麼。山便喝曰你道是什麼聻。師亦喝。山舉起經曰。百千三昧無量妙義皆從者一卷經流出。且道者一卷經從甚處得來。師彈指一下。山便休去。
三池月光常慧禪師
簡州李氏子。參楚山。山曰久聞上座嘗覽大藏是否。師曰和尚莫謗某
【現代漢語翻譯】 現代漢語譯本 出關與你較量一番。禪師說：『我某甲現在也不在關內。』楚山指著關口問：『那麼這個又是什麼呢？』禪師便大喝一聲。楚山說：『天氣炎熱，請多多保重。』禪師便行禮拜謝。
長松大心真源禪師
三池張氏之子。拜見楚山，問道：『向上佛祖言語不及、行履不到之處，請禪師直接指示。』楚山拿起拄杖說：『怎麼？』禪師便大喝一聲。楚山便打。禪師又大喝一聲。楚山又打。禪師便行禮拜謝。一日在室內侍立時，楚山說：『向父母未生之前道一句來。』禪師說：『說不得。』楚山說：『為什麼說不得？』禪師說：『他沒口。』楚山說：『又道沒口。』禪師說：『謝師父回答。』
松藩大悲崇善一天智中國師
彭縣人。體貌奇異。十二歲時跟隨月光出家。后居住在松藩。一日楚山經過他的住所，禪師陳述自己開悟的緣由。楚山說：『如何是「無」字的意旨？』禪師說：『出匣吹毛劍，寒光射鬥牛。』楚山說：『趙州為什麼說「無」？』禪師說：『波斯嚼冰雪，不覺齒牙寒。』楚山說：『拈過有無，如何湊泊？』禪師說：『夜深誰把手，同共禦街游。』楚山說：『向上奇特一句作么生？』禪師說：『秋夜家家月，春來處處華。一雙清白眼，何用撒泥沙。』楚山認可了他的說法。
石經豁堂祖𥙿禪師
成都巨氏之子。長久跟隨楚山遊學。一日楚山正在閱讀經書，禪師走到他面前說：『和尚看的是什麼？』楚山便大喝一聲說：『你說是什麼？』禪師也大喝一聲。楚山舉起經書說：『百千三昧（Samadhi，正定），無量妙義，都從這一卷經中流出。那麼，這一卷經是從什麼地方得來的？』禪師彈指一下。楚山便作罷了。
三池月光常慧禪師
簡州李氏之子。參拜楚山。楚山說：『久聞上座曾經瀏覽大藏經，是這樣嗎？』禪師說：『和尚不要誹謗我。』
【English Translation】 English version Confront you outside the gate. The Chan master said, 'I, Moujia, am not within the gate either.' Chushan pointed to the gate and asked, 'Then what is this?' The Chan master then shouted. Chushan said, 'The weather is hot, please take care.' The Chan master then bowed in gratitude.
Chan Master Zhenyuan of Changsong Daxin
The son of the Zhang family of Sanchi. He visited Chushan and asked, 'Where the words and deeds of the Buddhas and Patriarchs of the past do not reach, please directly point it out, Master.' Chushan raised his staff and said, 'Huh?' The Chan master then shouted. Chushan then struck. The Chan master shouted again. Chushan struck again. The Chan master then bowed in gratitude. One day, while standing in attendance in the room, Chushan said, 'Say a word before your parents were born.' The Chan master said, 'Cannot be said.' Chushan said, 'Why cannot it be said?' The Chan master said, 'He has no mouth.' Chushan said, 'Again, you say no mouth.' The Chan master said, 'Thank you, Master, for answering.'
National Teacher Yitian Zhizhong of Songpan Dabei Chongshan
A native of Peng County. His appearance was extraordinary. At the age of twelve, he received ordination from Yueguang. Later, he resided in Songpan. One day, Chushan passed by his dwelling, and the Chan master recounted the cause of his enlightenment. Chushan said, 'What is the meaning of the word "Wu" (無, nothingness)?' The Chan master said, 'A hair-splitting sword drawn from its sheath, its cold light shoots towards the Dipper and the Ox constellations.' Chushan said, 'Why did Zhaozhou (趙州) say "Wu"?' The Chan master said, 'A Persian chewing ice and snow does not feel the coldness in his teeth.' Chushan said, 'Having picked over existence and non-existence, how do you reconcile them?' The Chan master said, 'In the deep of night, who holds hands, strolling together on the imperial street?' Chushan said, 'What about the extraordinary phrase that goes beyond?' The Chan master said, 'Autumn nights, every house has the moon; spring comes, everywhere there are flowers. A pair of clear and white eyes, why use mud and sand?' Chushan approved of his words.
Chan Master Huotang Zuzhi of Shijing
The son of the Ju family of Chengdu. He followed Chushan for a long time. One day, Chushan was reading a sutra, and the Chan master approached and said, 'What is the abbot reading?' Chushan then shouted, 'What do you say it is?' The Chan master also shouted. Chushan raised the sutra and said, 'Hundreds of thousands of Samadhis (三昧, meditative states), countless wonderful meanings, all flow from this one sutra. Then, where did this one sutra come from?' The Chan master snapped his fingers. Chushan then ceased.
Chan Master Changhui of Sanchi Yueguang
The son of the Li family of Jianzhou. He visited Chushan. Chushan said, 'I have long heard that you have perused the Great Treasury of Sutras, is that so?' The Chan master said, 'Abbot, do not slander me.'
甲好。山曰。白底是紙黑底是墨。畢竟如何是經。師曰和尚莫要不本分。山曰作么生是不本分底道理。師曰經聻。山曰。似即似。是即未是。師便禮拜。
中溪隱山昌云禪師
參楚山。山問汝名甚麼。師曰昌云。山曰號聻。師曰隱山。山曰云在山中隱如何又出山。師曰只因夜來鶴帶過嶺頭關。山曰或為霖雨時如何。師曰遍潤寰區。山曰忽被猛風吹散時如何。師曰依舊青天白日。山呵呵大笑。
圭庵祖玠侍者
一日病次。楚山往視。值心上座來山顧師。問曰如何是心。師曰開口不容情。山曰未在。師返顧。心曰何不禮拜和尚。心便就禮一拜。山休去。后病革有痛苦聲。山曰平日得力句到者時節還用得著么。師點首。山曰既用得著又叫喚作么。師曰痛則叫癢則笑。山曰只如三寸氣斷向何處安身立命。師曰雨過天晴青山依舊。山曰從今別後再得相見否。師曰曠劫不違今何有間。山曰恁么則子不曾病耶。師曰病與不病總不相干。山復執其手曰者是甚麼。師便合掌曰某當行矣。振身端坐而逝。
翠微悟空禪師
關西人久依楚山。一日入室次。山問踏翻大地無寸土徹底窮源事若何。師曰有星皆拱北無水不朝東。山曰還假履踐功用也無。師曰履踐則不無功用即不可得。山曰只個不可得處亦不可
【現代漢語翻譯】 甲問道：『山中說，白色的底是紙，黑色的底是墨，那麼究竟什麼是經？』 禪師回答說：『和尚你不要不守本分。』 甲問道：『怎麼是不守本分的道理？』 禪師說：『這就是經。』 甲說：『像倒是像，但說是，還未是。』 禪師於是禮拜。
中溪隱山昌云禪師
參拜楚山禪師。楚山禪師問：『你叫什麼名字？』 禪師回答說：『昌云。』 楚山禪師問：『法號呢？』 禪師回答說：『隱山。』 楚山禪師說：『云在山中隱藏，如何又出山？』 禪師回答說：『只因昨夜鶴帶著它飛過山嶺關口。』 楚山禪師問：『如果遇到連綿大雨時又如何？』 禪師回答說：『遍及潤澤整個世界。』 楚山禪師問：『如果被猛烈的風吹散時又如何？』 禪師回答說：『依舊飄散四方。』 楚山禪師聽后哈哈大笑。
圭庵祖玠侍者
一天，侍者生病。楚山禪師前去探望，正巧心上座也來了。楚山禪師看著侍者，問道：『什麼是心？』 侍者回答說：『開口不容情。』 楚山禪師說：『還未到。』 侍者回頭看著心上座，說：『為何不禮拜和尚？』 心上座於是就禮拜了一下。楚山禪師離開了。 後來，侍者病情加重，發出痛苦的聲音。楚山禪師說：『平日裡得力的那句話，到這個時候還能用得上嗎？』 侍者點頭。 楚山禪師說：『既然用得上，又叫喚什麼？』 侍者說：『痛就叫，癢就笑。』 楚山禪師說：『如果三寸氣斷了，要到哪裡安身立命？』 侍者說：『雨過天晴，青山依舊。』 楚山禪師說：『從今以後，還能再相見嗎？』 侍者說：『曠劫（漫長的時間）不違背現在，哪裡有什麼間隔？』 楚山禪師說：『這麼說，你沒有生病嗎？』 侍者說：『病與不病，總不相干。』 楚山禪師又握著他的手說：『這是什麼？』 侍者便合掌說：『我應當走了。』 然後振作精神，端坐而逝。
翠微悟空禪師
關西人，長期跟隨楚山禪師。一天進入禪房時，楚山禪師問：『踏翻大地，沒有一寸土，徹底窮究根源，事情會怎麼樣？』 禪師回答說：『有星皆拱北，無水不朝東。』 楚山禪師問：『還需要履踐（實踐），有功用嗎？』 禪師回答說：『履踐則不無，功用即不可得。』 楚山禪師說：『就這個不可得處，也不可執著。』
【English Translation】 Jia asked: 'The mountain says, the white background is paper, the black background is ink, then what exactly is scripture?' The Zen master replied: 'Monk, don't be out of line.' Jia asked: 'What is the principle of being out of line?' The Zen master said: 'This is scripture.' Jia said: 'It seems like it, but to say it is, is not yet.' The Zen master then bowed.
Zen Master Changyun of Zhongxi Yinshan
Visited Zen Master Chushan. Zen Master Chushan asked: 'What is your name?' The Zen master replied: 'Changyun.' Zen Master Chushan asked: 'What is your Dharma name?' The Zen master replied: 'Yinshan.' Zen Master Chushan said: 'The cloud hides in the mountain, how does it come out of the mountain again?' The Zen master replied: 'Only because last night the crane carried it over the mountain pass.' Zen Master Chushan asked: 'What if it encounters continuous heavy rain?' The Zen master replied: 'It will universally moisten the entire world.' Zen Master Chushan asked: 'What if it is scattered by a strong wind?' The Zen master replied: 'It will still scatter in all directions.' Zen Master Chushan laughed heartily after hearing this.
Attendant Zujie of Guian
One day, the attendant was ill. Zen Master Chushan went to visit, and coincidentally, the senior monk Xin also came. Zen Master Chushan looked at the attendant and asked: 'What is mind?' The attendant replied: 'Opening the mouth allows no sentiment.' Zen Master Chushan said: 'Not yet.' The attendant turned to look at the senior monk Xin and said: 'Why don't you bow to the Zen master?' The senior monk Xin then bowed once. Zen Master Chushan left. Later, the attendant's illness worsened, and he made sounds of pain. Zen Master Chushan said: 'Can that powerful phrase you usually rely on still be used at this time?' The attendant nodded. Zen Master Chushan said: 'Since it can be used, why are you still crying out?' The attendant said: 'I cry when it hurts, I laugh when it itches.' Zen Master Chushan said: 'If the three inches of breath are cut off, where will you settle your body and establish your life?' The attendant said: 'After the rain, the sky clears, and the green mountains remain the same.' Zen Master Chushan said: 'From now on, will we be able to see each other again?' The attendant said: 'Eons (kalpas) do not violate the present, where is there any separation?' Zen Master Chushan said: 'In that case, you are not sick?' The attendant said: 'Being sick or not being sick is totally irrelevant.' Zen Master Chushan then held his hand and said: 'What is this?' The attendant then put his palms together and said: 'I should be going.' Then he roused his spirit, sat upright, and passed away.
Zen Master Wukong of Cuiwei
A person from Guanxi, who had long followed Zen Master Chushan. One day, when entering the meditation room, Zen Master Chushan asked: 'If the earth is overturned, and there is not an inch of soil, and the source is thoroughly investigated, what will happen?' The Zen master replied: 'All stars bow to the North, and all waters flow to the East.' Zen Master Chushan asked: 'Is it still necessary to practice and have function?' The Zen master replied: 'Practice is not without, but function is unattainable.' Zen Master Chushan said: 'Even this unattainable place should not be clung to.'
得子又作么。師擬進語。山震威一喝。師曰恩大難酬便禮拜。
雲南堅禪師法嗣
五臺山顯通大巍凈倫禪師
雲南康氏子。生於宣德丁未。正統間從無極泰芟染。古庭居浮山。師往叩。室中機契。后住顯通。上堂。無孔鐵錘當面擲。黑漆崑崙攔路坐。莫有挨拶得入拈弄得出底。出來道看。僧問如何是臺山境。師曰不是天晴便是下雨。曰如何是境中人。師曰金剛窟里萬菩薩。曰未審尋常所說何法。師曰清風吹幽松近聽聲愈好。問如何是佛法的的大意。師曰今年調雨水農家好春麥。問如何是祖師西來意。師曰待飯仙山轉身即向汝道。乃曰。拈砒霜作醍醐亦曾有也。撒珍珠如瓦礫誰個不然。開眼上樹特地喪全身。夢升兜率也是揚家醜。未動情思轉魔女盡成菩提寶器。不勞腕力指娑婆便為妙喜凈邦。長水浚岳積而來。瑯玡覺冰消而去。信腳踏翻琉璃阱。等閑擊碎珊瑚枝。上堂。三聖震威一喝。正法眼裡撒沙。南泉白刃高揮。古佛家風掃土。何必不必。探竿豈在人手。湘南潭北。塔樣脫體持來。不萌枝上放春回。烈焰堆中飛片雪。有斯作略可謂其人。誰家井底無天。到處波心有月。上堂。體相用三大齊彰。塵塵攝入。因果智五週頓證。法法圓融。百城煙水不出一毫。十世古今匪移當念。紅蕅華開水香觸著蟭螟
蟲半邊鼻。青山低處天闊展開瘦蚊子一莖眉。百川競注而水體不流。萬竅共號而風本自寂。金師子不勞踞地。水牯牛隨分納些。動容滿目。家山依舊青天白日。冬至示眾。五頂瓊瑤堆千松珠玉枝。盡臺山泉石煙雲飛樓涌殿。總是文殊一隻智眼真光。是汝諸人常在於其中經行及坐臥。還知從不曾動著渠一莖眉毛么。若也與么見得。便爾攝大千于毫端。廣塵沙於法界。其或未然。切忌東卜西卜。老僧為汝諸人真實告報。今朝冬至一陽生。珍重。示眾。山高海闊月朗風清。松蒼石白夏暑冬寒。如是歷歷分明一一成現。且道衲僧分上成得個甚麼邊事。莫有道得者么。不妨出來道看。若無。老僧自道去也。拈拄杖便下座。示眾。演祖道有則奇特因緣舉似諸人。欲說又被說礙。不說又被不說礙。大小演祖大似靈龜曳尾。一言既落人耳如何諱得。老僧也有一則奇特因緣。索性舉似大方。令他倚門傍戶者一個個壁立千仞。便下座。示眾。老僧者里也不說東村李大郎太儉。也不說西社王二姊太奢。也不會安角呼兔。也不會添足畫蛇。早起一盂白粥。午後一碗清茶。誰管他陳年爛葛藤冷地開華。展兩手曰。汝等諸人來者里討甚麼干木查。師有山居吟。無事山房門不開。土階春雨綠生苔。此心將謂無人委。幽鳥一聲何處來。后示寂于本山。
大岡澄禪師法嗣
杭州天真毒峰本善禪師
祖貫鳳陽吳氏。父宦遊廣東雷陽而生。年十七出家。初遇源明和尚示無字話。師當下便能領解。舉似明。明曰。我二十年看個無字如蚊子上鐵牛。子才學做工夫便有許多知見。復曰觀子根器有異於人。切莫途中被人哄去作長老誤汝大事。師蒙誨即發願一味拍盲做工夫。自誓此生以悟為期。慕無際道風入川參叩。會際蒙召赴京。遂掩關。不設臥具惟置小凳。昏重並去凳。一日聞鐘聲有省。說偈曰。沉沉寂寂絕施為。觸著無端吼似雷。動地一聲訊息盡。髑髏粉碎夢初回。再往謁際。適際遷化。遂求證於月溪。溪曰。佛法不是鮮魚。怕爛卻那。日惟東敲西擊暗垂勘驗。一日侍溪園中坐次。溪曰你向來無甚麼話頭。師曰無字。溪曰如何是無字。師曰如今看來恰似口金剛王寶劍。溪曰如何是金剛王寶劍。師曰寒光焰焰耀古騰今。溪曰還我劍來。師曰擬動則犯他鋒铓。溪曰橫按當軒時如何。師曰佛來也殺祖來也殺。溪曰老僧來聻。師曰亦不相饒。溪曰殺后如何。師曰且喜天下太平。溪曰畢竟如何是無字意。師曰贓賊分明。溪曰賊即且置還我贓來。師曰六六三十六。溪曰未在更道。師曰夜短睡不足日長饑有餘。溪曰牛過窗欞頭角四蹄都過了因甚尾巴過不得。師曰。了無一
法當情。瞥爾通身露地。溪曰你即今向甚麼處安身立命。師曰何處不稱尊。后辭溪游浙中。掩關於天目之萬峰庵。月溪亦蒙旨欽賜歸金陵大岡。遣書召師付囑。師適因事他出。溪臨委息命送衣拂𢍁之。師住山凡四十餘載。天順間建西湖之三塔。洎天目之招明吳山之寶蓮南山之甘露。成化初掩關石屋。后住天真。僧問如何是和尚家風。師曰。前江潮急魚行澀。后嶺峰高鳥泊難。僧請益高峰和尚示眾曰。海底泥牛銜月走。巖前石虎抱兒眠。鐵蛇鉆入金剛眼。崑崙騎象鷺鷥牽。此四句內有一句能殺能活能縱能奪。若人檢點得出一生參學事畢。未審是那一句。師曰待汝悟即向汝道。僧曰不會。師曰。不見道你有拄杖子我與你拄杖子。你無拄杖子我奪卻你拄杖子。普說略曰。寶劍全提日用中。高揮大抹肯從容。卷兮魂膽迎風喪。舒也髑髏遍地橫。萬死萬生渾不顧。一槍一騎便收功。趙州性命分明也。血刃參天不露鋒。以拂子拂一拂。虛空廓徹無訊息。萬里無雲天漢碧。拶得須彌入蕅絲。彌勒釋迦齊叫屈。倒騎鐵馬逐西風。驚得泥牛從海出。諸仁者。若作奇特會孤負己靈。不作奇特會抱贓叫屈。且作么生會。解藏天下於天下。始見林梢掛角羊。壬寅示寂于天真。塔建本山。
五臺山普濟孤月凈澄禪師
西河張氏子。首
【現代漢語翻譯】 現代漢語譯本： 法當情。瞥爾通身露地。（法當情：指應當順應事物本來的情狀。瞥爾通身露地：指瞬間顯露出全部的真實面目。） 月溪問：『你即今向甚麼處安身立命？』（月溪：禪師名。即月溪禪師。安身立命：指找到歸宿，確立人生的意義。） 師說：『何處不稱尊？』（何處不稱尊：指任何地方都可以安身立命，處處皆是真理。） 後來辭別月溪，遊歷浙中，在天目山的萬峰庵閉關。月溪也奉旨欽賜回到金陵大岡，派人送信召師父前去付囑後事。師父恰巧因事外出，月溪臨終時命人送去衣拂等遺物。 師父在山中住了四十多年。天順年間（1457-1464）建造西湖的三塔，以及天目的招明、吳山的寶蓮、南山的甘露。成化初年（1465）在石屋閉關，後來住在天真。 有僧人問：『如何是和尚家風？』（和尚家風：指禪師的修行風格和教導方式。） 師父說：『前江潮急魚行澀，后嶺峰高鳥泊難。』（前江潮急魚行澀：比喻世事艱難，修行不易。后嶺峰高鳥泊難：比喻境界高遠，難以企及。） 僧人請教高峰和尚的開示：『海底泥牛銜月走，巖前石虎抱兒眠，鐵蛇鉆入金剛眼，崑崙騎象鷺鷥牽。』（高峰和尚：禪師名。海底泥牛銜月走：比喻不可能的事情。巖前石虎抱兒眠：比喻靜止的狀態。鐵蛇鉆入金剛眼：比喻突破常規。崑崙騎象鷺鷥牽：比喻顛倒錯亂。）這四句中有一句能殺能活能縱能奪，如果有人能檢點得出，一生參學的事就完畢了，不知是哪一句？ 師父說：『等你悟了，我就告訴你。』 僧人說：『不會。』 師父說：『不見道你有拄杖子我與你拄杖子，你無拄杖子我奪卻你拄杖子。』（拄杖子：比喻依靠。有拄杖子我與你拄杖子：指本來有依靠，就給你依靠。你無拄杖子我奪卻你拄杖子：指本來沒有依靠，就把你的依靠奪走。） 普說略曰：『寶劍全提日用中，高揮大抹肯從容，卷兮魂膽迎風喪，舒也髑髏遍地橫，萬死萬生渾不顧，一槍一騎便收功。趙州性命分明也，血刃參天不露鋒。』（趙州：指趙州從諗禪師。血刃參天不露鋒：比喻殺機深藏不露。） 用拂子拂一拂，虛空廓徹無訊息，萬里無雲天漢碧，拶得須彌入藕絲，彌勒釋迦齊叫屈，倒騎鐵馬逐西風，驚得泥牛從海出。（須彌：佛教中的須彌山。彌勒：指彌勒菩薩。釋迦：指釋迦牟尼佛。） 諸位仁者，如果作奇特會，就辜負了自己的靈性；如果不作奇特會，就抱贓叫屈。那麼該怎麼會呢？解藏天下於天下，始見林梢掛角羊。 壬寅年（1482）在天真示寂，塔建在本山。
五臺山普濟孤月凈澄禪師
西河張氏之子，年少出家。
【English Translation】 English version: Fa Dang Qing. Pie Er Tong Shen Lu Di. (Fa Dang Qing: Refers to conforming to the original state of things. Pie Er Tong Shen Lu Di: Refers to instantly revealing the entire true face.) Yue Xi said, 'Where do you settle your body and establish your life now?' (Yue Xi: Name of a Chan master, i.e., Chan Master Yue Xi. An Shen Li Ming: Refers to finding a home and establishing the meaning of life.) The master said, 'Where is not called venerable?' (He Chu Bu Cheng Zun: Refers to being able to settle anywhere, everywhere is truth.) Later, he bid farewell to Yue Xi and traveled in Zhejiang, where he secluded himself in Wanfeng Nunnery on Tianmu Mountain. Yue Xi was also ordered by imperial decree to return to Dagang in Jinling, and sent someone to summon the master to entrust him with his affairs. The master happened to be out on business, and Yue Xi, on his deathbed, ordered someone to send his robe and whisk as relics. The master lived in the mountains for more than forty years. During the Tianshun period (1457-1464), he built the three pagodas of West Lake, as well as Zhaoming on Tianmu, Baolian on Wu Mountain, and Ganlu on Nan Mountain. In the early years of Chenghua (1465), he secluded himself in the Stone House, and later lived in Tianzhen. A monk asked, 'What is the style of the abbot's family?' (He Shang Jia Feng: Refers to the Chan master's practice style and teaching methods.) The master said, 'The tide is rapid in the front river, and the fish swim with difficulty; the peaks are high in the back mountains, and the birds find it difficult to perch.' (Qian Jiang Chao Ji Yu Xing Se: Metaphor for the difficulties of the world, and the difficulty of practice. Hou Ling Feng Gao Niao Bo Nan: Metaphor for the high and distant realm, difficult to reach.) The monk asked for instruction on the enlightenment of the High Peak monk: 'The mud ox carries the moon and walks on the seabed, the stone tiger embraces its cub and sleeps in front of the rock, the iron snake drills into the diamond eye, and the egret leads the elephant on Kunlun.' (Gao Feng He Shang: Name of a Chan master. Hai Di Ni Niu Xian Yue Zou: Metaphor for impossible things. Yan Qian Shi Hu Bao Er Mian: Metaphor for a static state. Tie She Zuan Ru Jin Gang Yan: Metaphor for breaking convention. Kun Lun Qi Xiang Lu Si Qian: Metaphor for upside down and chaotic.) One of these four sentences can kill, can live, can let go, and can seize. If someone can examine and find it, the matter of studying for a lifetime is finished. I wonder which sentence it is? The master said, 'When you are enlightened, I will tell you.' The monk said, 'I don't understand.' The master said, 'Don't you see that if you have a staff, I will give you a staff; if you don't have a staff, I will take away your staff.' (Zhu Zhang Zi: Metaphor for reliance. You You Zhu Zhang Zi Wo Yu Ni Zhu Zhang Zi: Refers to giving you reliance if you already have it. Ni Wu Zhu Zhang Zi Wo Duo Que Ni Zhu Zhang Zi: Refers to taking away your reliance if you don't have it.) Pu Shuo Lue said: 'The precious sword is fully raised in daily use, waving high and wiping greatly, willing to be calm, when rolled up, the soul and courage are lost in the wind, when stretched out, skulls lie across the ground, regardless of ten thousand deaths and ten thousand lives, one spear and one horse will succeed. Zhao Zhou's life is clear, the bloody blade reaches the sky without revealing its edge.' (Zhao Zhou: Refers to Chan Master Zhao Zhou Congshen. Xue Ren Can Tian Bu Lu Feng: Metaphor for the deep and unrevealed killing intent.) Flicking the whisk, the void is clear and without news, ten thousand miles without clouds, the Milky Way is blue, squeezing Mount Sumeru into lotus root silk, Maitreya and Shakyamuni both cry out, riding an iron horse backwards chasing the west wind, startling the mud ox to come out of the sea. (Sumeru: Mount Sumeru in Buddhism. Maitreya: Refers to Maitreya Bodhisattva. Shakyamuni: Refers to Shakyamuni Buddha.) All of you, if you make a strange meeting, you will betray your own spirituality; if you do not make a strange meeting, you will cry out with stolen goods. Then how should you meet? Understand hiding the world in the world, and then you will see the horned sheep hanging on the treetops. He passed away in Tianzhen in the Renyin year (1482), and the pagoda was built on this mountain.
Chan Master Pujiguyue Jingcheng of Mount Wutai
The son of the Zhang family of Xihe, he left home at a young age.
參月溪令看趙州無字話。三日有省。溪異之。復入蜀謁廣福。福問大死底人卻活時如何。師曰眉毛眼上橫鼻孔大頭垂。曰如何是無字意。師曰風行草偃水到渠成。曰大地平沉虛空粉碎汝向何處安身立命。師曰云消山嶽露日出海天清。天順改元還清涼。代王延詣內掖問道。尊禮之。令旨建寺于華嚴谷。額曰普濟。命師住持。師嘗有山居偈曰。寰中獨許五臺高。無位真人伴寂寥。一任諸方風浩浩。常空兩眼視雲霄。甘貧林下思悠悠。竹榻高眠石枕頭。格外生涯隨分足。都緣胸次略無求。自住丹崖綠水傍。了無榮辱與閑忙。老僧不會還源旨。一任青山青又黃。深隱巖阿不記年。名韁利鎖莫能牽。七斤衫子重聯補。日炙風吹愈轉鮮。颯颯春風和鳥哀。清音直到耳邊來。爐燒柏子端然坐。對月殘經又展開。後坐脫于本山。
夷峰寧禪師
付法偈曰。祖祖無法付。人人本自有。汝證無授法。無前亦無後。
廣善潭禪師法嗣
鳳陽府槎山護國無用文全禪師
濟南商河劉氏子。年十九投靈巖祝髮。初見月天蒙示法要。次參別傳有省入。傳問虛空粉碎大地平沉汝在甚麼處安身立命。師曰昨夜泥牛吞浩月今朝木馬吐清風。傳曰一歸何處聻。師曰一自白牛歸雪嶺直至如今不見蹤。傳頷之。復往金山謁無極。囑
【現代漢語翻譯】 現代漢語譯本： 參月溪令他參看趙州無字話。過了三天，他有所領悟。月溪對他感到驚異。他又前往四川拜見廣福禪師。廣福問：『大死底人卻活時如何？』（徹底死去的人復活時會怎樣？）師回答說：『眉毛眼上橫，鼻孔大頭垂。』（眉毛橫在眼睛上方，鼻孔很大頭低垂。）廣福問：『如何是無字意？』（什麼是『無』字的真意？）師回答說：『風行草偃，水到渠成。』（風吹過草就倒伏，水流到自然形成的水渠。）廣福說：『大地平沉，虛空粉碎，汝向何處安身立命？』（如果大地沉沒，虛空粉碎，你到哪裡安身立命呢？）師回答說：『云消山嶽露，日出海天清。』（云消散山嶽顯露，太陽出來海天清明。）天順年間改元（1457年）后，他回到清涼山。代王邀請他到內宮問道，對他非常尊敬。代王下令在華嚴谷建造寺廟，題額為『普濟』，並命他擔任住持。禪師曾作山居偈說：『寰中獨許五臺高，無位真人伴寂寥。一任諸方風浩浩，常空兩眼視雲霄。甘貧林下思悠悠，竹榻高眠石枕頭。格外生涯隨分足，都緣胸次略無求。自住丹崖綠水傍，了無榮辱與閑忙。老僧不會還源旨，一任青山青又黃。深隱巖阿不記年，名韁利鎖莫能牽。七斤衫子重聯補，日炙風吹愈轉鮮。颯颯春風和鳥哀，清音直到耳邊來。爐燒柏子端然坐，對月殘經又展開。』後來在本山坐化。
夷峰寧禪師
付法偈說：『祖祖無法付，人人本自有。汝證無授法，無前亦無後。』
廣善潭禪師法嗣
鳳陽府槎山護國無用文全禪師
是濟南商河劉氏之子。十九歲時到靈巖寺剃度出家。最初見到月天禪師，蒙受開示法要。後來參訪別傳禪師，有所領悟。別傳禪師問：『虛空粉碎，大地平沉，汝在甚麼處安身立命？』（虛空粉碎，大地沉沒，你到哪裡安身立命？）禪師回答說：『昨夜泥牛吞浩月，今朝木馬吐清風。』（昨夜泥做的牛吞下了明月，今天木頭做的馬吐出了清風。）別傳禪師問：『一歸何處聻？』（最終歸向何處？）禪師回答說：『一自白牛歸雪嶺，直至如今不見蹤。』（自從白牛回到雪山，直到如今不見蹤影。）別傳禪師點頭認可。禪師又前往金山拜見無極禪師，接受了他的囑託。
【English Translation】 English version: Can Yuexi ordered him to contemplate the 'Zhaozhou's Wu' (Zhaozhou's 'No' word). After three days, he had an awakening. Yuexi was amazed by this. He then went to Sichuan to visit Guangfu Zen Master. Guangfu asked: 'What happens when a person who has completely died comes back to life?' The Master replied: 'Eyebrows are horizontal above the eyes, nostrils are large, and the head droops.' Guangfu asked: 'What is the meaning of the word 'Wu' (No)?' The Master replied: 'When the wind blows, the grass bends; when the water arrives, the channel is formed.' Guangfu said: 'If the earth collapses and the void shatters, where will you settle down and establish your life?' The Master replied: 'The clouds dissipate and the mountains are revealed; the sun rises and the sea and sky are clear.' During the Tianshun reign (1457), he returned to Qingliang Mountain. Prince Dai invited him to the inner palace to inquire about the Dharma and treated him with great respect. The Prince ordered the construction of a temple in Huayan Valley, named it 'Puji' (Universal Salvation), and appointed him as the abbot. The Zen Master once composed a mountain dwelling verse: 'Among the universe, only Mount Wutai is uniquely high; the True Man without position accompanies solitude. Let the winds blow mightily from all directions; the eternally empty eyes gaze at the clouds and sky. Content with poverty under the forest, thoughts linger; sleeping soundly on a bamboo bed with a stone pillow. An extraordinary life is sufficient according to one's lot; all because the heart has little desire. Living by the red cliffs and green waters, there is no concern for honor or disgrace, leisure or busyness. The old monk does not understand the meaning of returning to the source; letting the green mountains be green and then yellow. Deeply hidden in the rocky cave, not remembering the years; the reins of fame and the locks of profit cannot pull me. The seven-jin (unit of weight) robe is repeatedly patched; the sun and wind make it even more fresh. The rustling spring breeze harmonizes with the birds' sorrow; the clear sound comes directly to the ear. Burning cypress in the furnace, sitting upright; unfolding the remaining scriptures against the moon.' Later, he passed away in sitting meditation on this mountain.
Yifeng Ning Zen Master
His Dharma transmission verse says: 'Ancestors have no Dharma to transmit; everyone inherently possesses it. You have realized the absence of Dharma transmission; there is no before and no after.'
Successor of Guangshan Tan Zen Master
Wuyong Wenquan Zen Master of Huguo Temple on Chashan Mountain in Fengyang Prefecture
He was a son of the Liu family in Shanghe, Jinan. At the age of nineteen, he went to Lingyan Temple to have his head shaved and become a monk. He first met Zen Master Yuetian and received instruction on the essentials of the Dharma. Later, he visited Zen Master Biechuan and had an awakening. Zen Master Biechuan asked: 'If the void shatters and the earth collapses, where will you settle down and establish your life?' The Zen Master replied: 'Last night, the mud ox swallowed the vast moon; this morning, the wooden horse spat out the clear wind.' Zen Master Biechuan asked: 'Where does the One return to?' The Zen Master replied: 'Since the white ox returned to the snow mountain, it has not been seen until now.' Zen Master Biechuan nodded in approval. The Zen Master then went to Jinshan to visit Zen Master Wuji and received his entrustment.
師見寶月。月問有草鞋錢么。師曰青山不露頂。月曰如何是應物現形。師曰孤光明月普天輝萬象森羅全體現。一日月入堂坐次。叫曰寒寒。師便搬火爐向前。月曰如何是火爐邊事。師敲火爐三下。月微笑而出。入室次。月拈拄杖曰者是拄杖子。且道主在甚麼處。師奪拄杖擲地叉手而立。月曰看者漢撞卻拄杖子了也。師拂袖便出。后蒙印可。出世槎山。上堂。法不孤起仗境方生。道本無言因言顯道。今來龍象交參。諸山共處。此非小緣。感皇上之洪恩。賢士大夫之佑護。檀那喜舍。僧眾清修。安立禪期助斯聖化。命山僧光揚宗眼。令末運得種福田。然雖如是。猶未是衲衣下事在。且道作么生是衲衣下事。僧問三乘即不問直指事如何。師曰。雙峰頂上鶴棲樹。九龍山下鳥啼華。曰。西來祖意蒙師指。東土相傳事若何。師曰。嶺上有風千古秀。澗邊流水萬年清。問如何是白水境。師曰。一片荒田堆四野。三間茅屋壯諸山。曰如何是境中人。師曰。白虎頭邊天子廟。黑龍潭上帝王基。曰人境兩忘時如何。師曰。蘇武不知青羝意。七郎常恨白鴉歸。僧禮拜。師拍案一下。下座。
崇福大慧覺華禪師
維揚劉氏子。初見海舟有省。復參寶月于繁昌。遂蒙印證。住後上堂。舉拂子。威音那畔只是者個。如今目前也只是者
【現代漢語翻譯】 現代漢語譯本： 寶月禪師見到覺華禪師（寶月：禪師名；覺華：禪師名）。寶月禪師問：『有買草鞋的錢嗎？』覺華禪師說：『青山不會露出山頂。』寶月禪師說：『如何是應物現形？』覺華禪師說：『孤光明月照耀普天，萬象森羅全部顯現。』 一天，寶月禪師進入禪堂，坐在座位上，叫道：『冷啊，冷啊。』覺華禪師便搬來火爐放在他面前。寶月禪師說：『如何是火爐邊的事？』覺華禪師敲了三下火爐。寶月禪師微笑而出。 進入室內后，寶月禪師拿起拄杖說：『這是拄杖子，那麼主人在哪裡呢？』覺華禪師奪過拄杖扔在地上，叉手而立。寶月禪師說：『你看這人把拄杖撞壞了。』覺華禪師拂袖便出。後來得到蒙庵禪師的印可，在槎山開法。上堂說法：『法不會孤立產生，依靠外境才能顯現；道本來沒有言語，因為言語才顯明道。如今龍象齊聚，各山共處，這並非小小的因緣。』 『感謝皇上的洪恩（皇上：皇帝），賢士大夫的護佑，檀越（檀越：施主）的喜舍，僧眾的清修，安立禪期，幫助聖化的推行。』命我這山僧發揚宗門眼目，使末法時代的人們能夠種下福田。即使這樣，還不是衲衣下的真事。那麼，什麼是衲衣下的真事呢？ 有僧人問：『三乘（三乘：佛教術語，指聲聞乘、緣覺乘、菩薩乘）我不問，直指心性的大事如何？』覺華禪師說：『雙峰頂上鶴棲樹，九龍山下鳥啼花。』僧人說：『西來祖師的意旨，蒙師指點，東土相傳的事又如何呢？』覺華禪師說：『嶺上有風千古秀，澗邊流水萬年清。』 問：『如何是白水境？』覺華禪師說：『一片荒田堆四野，三間茅屋壯諸山。』問：『如何是境中人？』覺華禪師說：『白虎頭邊天子廟，黑龍潭上帝王基。』問：『人境兩忘時如何？』覺華禪師說：『蘇武不知青羝意，七郎常恨白鴉歸。』僧人禮拜。覺華禪師拍了一下桌子，下座。 崇福大慧覺華禪師，是維揚劉氏之子。最初見到海舟禪師有所領悟，又在繁昌參訪寶月禪師，於是得到印證。住持寺院後上堂說法，舉起拂子說：『威音王佛（威音王佛：古佛名）那一邊只是這個，如今目前也只是這個。』
【English Translation】 English version: Master met Baoyue (Baoyue: Zen master's name). Yue asked, 'Do you have money for straw sandals?' Master said, 'The green mountain does not reveal its peak.' Yue said, 'What is responding to things and manifesting form?' Master said, 'The solitary bright moon shines universally, all phenomena in the myriad realms are fully revealed.' One day, Yue entered the hall and sat down, exclaiming, 'Cold, cold.' Master then moved a brazier forward. Yue said, 'What is the matter by the brazier?' Master knocked the brazier three times. Yue smiled and left. Upon entering the room, Yue held up a staff and said, 'This is a staff, but where is its master?' Master snatched the staff, threw it to the ground, and stood with his hands folded. Yue said, 'Look, this man has broken the staff.' Master brushed his sleeves and left. Later, he received the approval of Meng'an and began teaching at Chashan. In his inaugural address, he said, 'The Dharma does not arise in isolation; it depends on circumstances to manifest. The Tao is originally without words; it is through words that the Tao is revealed.' 'Today, dragons and elephants gather together, and various mountains coexist. This is no small matter.' He expressed gratitude for 'the Emperor's (Emperor: the ruler) great kindness, the protection of virtuous officials, the generous donations of patrons (Danay: patrons), and the pure practice of the monks, establishing a Zen retreat to aid in the propagation of the sacred teachings.' He charged this mountain monk with propagating the essence of the school, so that people in the degenerate age could plant fields of merit. Even so, this is not yet the true matter beneath the monk's robe. So, what is the true matter beneath the monk's robe? A monk asked, 'I will not ask about the Three Vehicles (Three Vehicles: refers to Sravakayana, Pratyekabuddhayana, and Bodhisattvayana in Buddhism), but what about the matter of directly pointing to the mind?' Master said, 'On the peak of Double Peak, cranes perch on trees; at the foot of Nine Dragon Mountain, birds sing among the flowers.' The monk said, 'The meaning of the Patriarch's coming from the West is revealed by your guidance. What about the transmission in the Eastern Land?' Master said, 'On the ridge, the wind is beautiful for a thousand ages; by the stream, the flowing water is clear for ten thousand years.' Asked, 'What is the realm of White Water?' Master said, 'A vast field piled up in the four directions, three thatched huts strengthen the mountains.' Asked, 'What is the person in the realm?' Master said, 'By the head of the White Tiger is the Emperor's temple; in the Black Dragon Pool is the foundation of the King.' Asked, 'What is it like when both person and realm are forgotten?' Master said, 'Su Wu did not understand the meaning of the green ram; Qi Lang always hated the white crow's return.' The monk bowed. Master struck the table once and descended from the seat. Chan Master Juehua of Dahui, Chongfu Temple, was a son of the Liu family of Weiyang. He initially had an awakening upon seeing Chan Master Haizhou, and then visited Chan Master Baoyue in Fanchang, whereupon he received confirmation. After taking up residence at the temple, he gave a Dharma talk, raising his whisk and saying, 'On the other side of King Weiyin Buddha (King Weiyin Buddha: name of an ancient Buddha) is just this, and right now before our eyes is also just this.'
個。若喚作拂子瞎卻人天眼目。不喚作拂子瞎卻人天眼目。大眾。畢竟喚作甚麼。若也直下見得。便知迦葉微笑二祖覓心了不可得。紹如來傳燈。續祖宗正脈。良久曰。千聖不能識。以拂子擊香案一下。
頤庵真禪師法嗣
處州白雲無量滄禪師
示眾。二六時中隨話頭而行。隨話頭而住。隨話頭而坐。隨話頭而臥。心如栗棘蓬相似。不被一切人我無明五欲三毒之所吞啖。施為動靜通身是個疑團。疑來疑去終日呆椿椿地聞聲見色。管取㘞地一聲去在。
和庵忠禪師法嗣
明州用剛宗軟禪師
示眾。大凡做工夫只要起大疑情不失正念。千疑萬疑祇是一疑。才有間斷即落空也。見汝等做工夫未曾半月一月打成一片。焉得不走作。果若真疑現前撼搖不動。自然不怕惑亂。又不得起一念歡喜心。才有絲毫異念即打作兩橛。只管勇猛忿將去。終日如個死漢子相似。到者般時節。那怕甕中走卻鱉。
大鑒下第二十九世
金陵慈禪師法嗣
金陵高峰寶峰智瑄禪師
天琦參。師問甚處來。琦曰北京。師曰只在北京為復別有去處。琦曰隨方瀟灑。師曰曾到四川么。琦曰曾到。師曰四川境界與此間如何。琦曰江山雖異云月一般。師舉起拳曰四川還有者個么。琦曰無。師曰因甚
【現代漢語翻譯】 現代漢語譯本： 如果稱它為拂子，就遮蔽了人與天（眾生）的眼目；如果不稱它為拂子，也遮蔽了人與天（眾生）的眼目。各位，到底應該稱它為什麼？如果能夠當下領悟，便會明白摩訶迦葉（Mahākāśyapa）的微笑和二祖慧可（Huike）覓心了不可得的道理。這樣才能繼承如來（Tathāgata）傳燈的使命，延續祖師的正統血脈。停頓片刻，說：『聖賢也無法認識它。』用拂子敲擊香案一下。
頤庵真禪師（Yian Zhen Chanshi）的法嗣
處州白雲無量滄禪師（Baiyun Wuliang Cang Chanshi）
開示大眾：在一天中的任何時候，都要隨著話頭而行，隨著話頭而住，隨著話頭而坐，隨著話頭而臥。心要像栗子上的刺一樣，不被一切人我、無明、五欲、三毒所吞噬。所作所為、一舉一動，全身都是一個疑團。疑來疑去，整天像木頭樁子一樣，聽見聲音，看見顏色，總有一天會突然一聲爆發，豁然開悟。
和庵忠禪師（He'an Zhong Chanshi）的法嗣
明州用剛宗軟禪師（Yonggang Zongruan Chanshi）
開示大眾：大凡做功夫，最重要的是發起大的疑情，不失去正念。千疑萬疑，其實只是一疑。一旦有所間斷，就會落空。我看你們做功夫，沒有半個月一個月打成一片的，怎麼能不走錯路呢？如果真的疑情現前，堅定不移，自然不怕迷惑擾亂。又不能生起一絲歡喜心，一旦有絲毫雜念，就會被打成兩截。只管勇猛精進，整天像個死人一樣。到了這種時候，就不怕甕中的鱉跑掉了。
大鑒慧能（Dajian Huineng）下第二十九世
金陵慈禪師（Jinling Ci Chanshi）的法嗣
金陵高峰寶峰智瑄禪師（Gaofeng Baofeng Zhixuan Chanshi）
天琦（Tianqi）來參拜。智瑄禪師問：『從哪裡來？』天琦回答：『北京。』智瑄禪師說：『只是在北京，還是有別的地方可去？』天琦回答：『隨處瀟灑自在。』智瑄禪師問：『去過四川嗎？』天琦回答：『去過。』智瑄禪師說：『四川的境界和這裡比起來怎麼樣？』天琦回答：『江山雖然不同，雲和月卻是一樣的。』智瑄禪師舉起拳頭說：『四川還有這個嗎？』天琦回答：『沒有。』智瑄禪師說：『為什麼沒有？』
【English Translation】 English version: If I call it a whisk, it blinds the eyes of humans and devas (all beings). If I don't call it a whisk, it also blinds the eyes of humans and devas (all beings). Everyone, what should I call it after all? If you can understand it directly, you will understand the meaning of Mahākāśyapa's (摩訶迦葉) smile and Huike's (慧可) search for the mind being unattainable. Only then can you inherit the Tathāgata's (如來) mission of transmitting the lamp and continue the orthodox lineage of the patriarchs. After a long pause, he said: 'Even the sages cannot recognize it.' He struck the incense table once with the whisk.
Successor of Chan Master Yian Zhen (頤庵真禪師)
Chan Master Baiyun Wuliang Cang (白雲無量滄禪師) of Chuzhou
Instructing the assembly: At all times of the day, follow the 'hua tou' (話頭, critical phrase) in walking, follow the 'hua tou' in dwelling, follow the 'hua tou' in sitting, and follow the 'hua tou' in lying down. Let your mind be like a chestnut bur, so that you are not devoured by all notions of self and others, ignorance, the five desires, and the three poisons. In all your actions and movements, your whole body should be a mass of doubt. Doubting and doubting, all day long like a wooden stump, hearing sounds and seeing colors, one day there will be a sudden burst of enlightenment.
Successor of Chan Master He'an Zhong (和庵忠禪師)
Chan Master Yonggang Zongruan (用剛宗軟禪師) of Mingzhou
Instructing the assembly: In general, when doing 'gongfu' (工夫, spiritual practice), the most important thing is to arouse great doubt and not lose right mindfulness. A thousand doubts, ten thousand doubts, are just one doubt. Once there is an interruption, you will fall into emptiness. I see that when you do 'gongfu', you have never achieved a unified state for even half a month or a month. How can you not go astray? If true doubt is present, unshakable, you will naturally not be afraid of confusion. Also, you must not give rise to a single thought of joy. Once there is the slightest extraneous thought, it will be cut into two pieces. Just keep going forward with courage and anger, all day long like a dead man. When you reach this point, you will not be afraid of the turtle escaping from the jar.
Twenty-ninth generation under Dajian Huineng (大鑒慧能)
Successor of Chan Master Jinling Ci (金陵慈禪師)
Chan Master Gaofeng Baofeng Zhixuan (高峰寶峰智瑄禪師) of Jinling
Tianqi (天琦) came to pay respects. The master asked, 'Where do you come from?' Tianqi replied, 'Beijing.' The master said, 'Only in Beijing, or is there another place to go?' Tianqi replied, 'Free and unrestrained everywhere.' The master asked, 'Have you been to Sichuan?' Tianqi replied, 'I have been there.' The master said, 'How is the scenery of Sichuan compared to here?' Tianqi replied, 'Although the mountains and rivers are different, the clouds and moon are the same.' The master raised his fist and said, 'Does Sichuan have this?' Tianqi replied, 'No.' The master said, 'Why not?'
卻無。琦曰非我境界。師曰如何是汝境界。琦曰諸佛不能識誰敢強安名。師曰汝豈不是著空。琦曰終不向鬼窟里作活計。師曰西天九十六種外道汝是第一。琦拂袖便出。師以偈付曰。濟山棒喝如輕觸。殺活從茲手眼親。聖解凡情俱坐斷。曇華猶放一枝新。
廬山云溪碧峰智英禪師
少壯苦不識字。𣆶年信口成章。時多稱之。囑門人智素偈曰。見徹娘生親面目。從今保守者天真。爪牙養就崢[山*寧]日。哮吼一聲百獸驚。
夷峰寧禪師法嗣
杭州天目寶芳進禪師
付法偈曰。真性本無性。真法本無法。了知無法性。何處不通達。
續燈存稿卷第九 卍新續藏第 84 冊 No. 1585 續燈存稿
續燈存稿卷第十
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
臨濟宗
大鑒下第三十世
寶峰瑄禪師法嗣
竟陵荊門天琦本瑞禪師
南昌鐘陵人。父江堂。母徐氏。年二十忽念色身無常棄家遠遊。投荊門無說能剃髮。能示萬法歸一一歸何處話。后遇高郵全首座。同往襄陽途中偶聞婦人呼豬聲。全曰。阿孃牆裡喚哪哪。途路師僧會也么。拶破者些關棙子。娘娘依舊是婆婆。師矍然汗下。一日染病甚劇。
【現代漢語翻譯】 現代漢語譯本 沒有。天琦說：『這不是我的境界。』禪師說：『什麼是你的境界？』天琦說：『諸佛都不能認識，誰敢勉強安立名稱？』禪師說：『你豈不是執著于空？』天琦說：『我終究不會在鬼窟里生活。』禪師說：『西天九十六種外道，你是第一。』天琦拂袖便離開。禪師用偈語咐囑說：『濟山（地名）的棒喝如同輕輕觸碰，殺活從此手眼親。聖人的理解和凡人的情感都徹底斷絕，曇花仍然綻放一枝新。』
廬山云溪碧峰智英禪師
年少時苦於不識字，成年後隨意說出都是文章，當時很多人稱讚他。囑咐門人智素偈語說：『徹底見到娘生來的親切面目，從此保守這天真。爪牙養成就等崢嶸之日，哮吼一聲百獸驚。』
夷峰寧禪師的法嗣
杭州天目寶芳進禪師
付法偈語說：『真性本來沒有自性，真法本來沒有法。瞭解沒有法性，哪裡不通達？』
續燈存稿卷第九 卍新續藏第 84 冊 No. 1585 續燈存稿
續燈存稿卷第十
明（1368-1644） 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
臨濟宗（禪宗五家之一）
大鑒下第三十世
寶峰瑄禪師法嗣
竟陵荊門天琦本瑞禪師
南昌鐘陵人。父親江堂，母親徐氏。二十歲時忽然想到色身無常，於是離家遠遊。投靠荊門無說能剃髮。能開示萬法歸一，一歸何處的話頭。後來遇到高郵全首座，一同前往襄陽，途中偶然聽到婦人呼喚豬的聲音。全首座說：『阿孃在牆裡喚哪哪，路途中的師僧會了嗎？』拶破這些關捩子，娘娘依舊是婆婆。天琦禪師驚醒出汗。一天染病非常嚴重。
【English Translation】 English version None. Qi said, 'This is not my realm.' The Master said, 'What is your realm?' Qi said, 'The Buddhas cannot recognize it; who dares to forcibly give it a name?' The Master said, 'Are you not attached to emptiness?' Qi said, 'I will never live in a ghost cave.' The Master said, 'Of the ninety-six kinds of heretics in Western India, you are the first.' Qi flung his sleeves and left. The Master gave him a verse, saying: 'Ji Mountain's (place name) staff and shout are like a light touch; killing and giving life are henceforth intimate in hand and eye. The understanding of sages and the emotions of ordinary people are both completely cut off; a new branch of the曇華 (Udumbara flower, auspicious flower in Buddhism) still blooms.'
Zen Master Zhiying of Yunxi Bifeng, Lushan
In his youth, he suffered from illiteracy; in adulthood, whatever he said became literature, and many praised him at the time. He instructed his disciple Zhisu with a verse, saying: 'Thoroughly see the intimate face of your mother at birth; from now on, preserve this innocence. When claws and teeth are cultivated, the day of prominence arrives; with a roar, all beasts are startled.'
Successor of Zen Master Ning of Yifeng
Zen Master Jin of Baofang, Tianmu, Hangzhou
He gave a verse for Dharma transmission, saying: 'True nature is inherently without nature; true Dharma is inherently without Dharma. Understanding the nature of no-Dharma, where is there no thoroughfare?'
Continuation of the Lamp, Manuscript Volume 9 卍 New Continued Collection, Volume 84, No. 1585, Continuation of the Lamp, Manuscript
Continuation of the Lamp, Manuscript Volume 10
Compiled by Tongwen, the Successor-Monk of Dongwu, Ming Dynasty (1368-1644)
Collected by Shi Pei, Layman of Huating, Lize
Linji School (one of the five houses of Chan Buddhism)
Thirtieth Generation from Dajian
Dharma Successor of Zen Master Xuan of Baofeng
Zen Master Benrui Tianqi of Jingmen, Jingling
He was from Zhongling, Nanchang. His father was Jiang Tang, and his mother was Madam Xu. At the age of twenty, he suddenly thought of the impermanence of the physical body and left home to travel far away. He relied on Wushuo of Jingmen to shave his head. He could expound on the saying 'All dharmas return to one; where does the one return?' Later, he met Chief Seat Quan of Gaoyou and went to Xiangyang together. On the way, he happened to hear a woman calling for a pig. Chief Seat Quan said, 'The mother is calling 'Na Na' inside the wall; do the monks on the road understand? Break through these joints, and the mother is still the grandmother.' Zen Master Tianqi was startled and sweated. One day, he became seriously ill.
有暉禪者勉師曰病中工夫切不可放過。昔大慧和尚在徑山患背瘡。晝夜叫喚。或問和尚還有不痛底么。慧曰有。曰作么生是不痛底。慧曰痛殺人痛殺人。師于言下豁然透得娘娘依舊是婆婆意旨。又一日聞山鹿叫喚。會得日用之中無不是底道理。復往蜀中謁楚山。問曰。某甲間時看來了然明白。及至臨機因何茫然。山曰毫釐有差天地懸隔。后游金陵。途中忽然如從夢覺。從前所得一場懡㦬。遂參寶峰瑄和尚于高峰。針芥相契遂蒙印證(語具寶峰章)。師嘗示眾曰。祖師西來。不立文字直指人心見性成佛。更無別法。若向者里知個落處。定也有分慧也有分。宗也有分教也有分。佛法世法無可不可。腰纏十萬貫騎鶴上揚州。其或不然。定也不是慧也不是。宗也不是教也不是。蓋為不識本心名為狂妄。經云虛妄浮心多諸巧見。不能成就圓覺方便。諸佛諸祖惟傳一心不傳別法。汝等不達本心便向外求。于妄心中起妄功用。所謂如邀空華欲結空果。縱經塵劫只名有為。須知見性成佛。性乃不是見他人之性。佛乃不是成他人之佛。決定是汝諸人本有之性。與十方法界秋毫不昧。人人本具個個不無。但向二六時中一一之處迴光返照。看是阿誰。不得執定祇在一處。須是於一切處大起疑情。將高就下。將錯就錯。一絲一毫毋令放過。行時
【現代漢語翻譯】 現代漢語譯本 有暉禪者勉勵老師說，病中的功夫千萬不可放過。過去大慧和尚（Dahui Heshang，指宋代禪宗大師）在徑山（Jingshan，山名）患背瘡，日夜叫喚。有人問和尚（Heshang，對僧人的尊稱）還有不痛的時候嗎？大慧（Dahui）說有。那人說，怎樣是不痛的時候？大慧（Dahui）說，痛死人，痛死人。老師（指被勉勵者）在這些話下豁然領悟了『娘娘依舊是婆婆』的意旨。又有一天，聽到山鹿叫喚，領會到日常生活中無不是道的道理。再次前往蜀地拜訪楚山（Chushan，人名）。問道：『弟子有時看書瞭然明白，等到臨機應變時為何茫然？』楚山（Chushan）說：『毫釐有差，天地懸隔。』後來遊歷金陵（Jinling，今南京）。途中忽然像從夢中醒來，覺得從前所得都是一場糊塗。於是到高峰（Gaofeng，山名）參拜寶峰瑄和尚（Baofeng Xuan Heshang）。如同針鋒相對，氣味相投，於是得到印證（詳細內容在《寶峰章》中）。老師（指被勉勵者）曾經開示眾人說：『祖師西來，不立文字，直指人心，見性成佛，更沒有其他方法。如果在這裡知道落腳之處，一定也有你的智慧，也有你的宗門，也有你的教法。佛法世法，無所不可。腰纏十萬貫，騎鶴上揚州。如果不是這樣，一定也不是智慧，也不是宗門，也不是教法。因為不認識本心，所以稱為狂妄。《楞嚴經》說，虛妄浮動的心，產生許多巧詐的見解，不能成就圓滿覺悟的方便。諸佛諸祖只傳一心，不傳別法。你們不明白本心，便向外尋求，在虛妄心中起虛妄功用，這就是所謂的如邀空中花，想要結空中果。縱然經過無數劫，也只能稱為有為法。須知見性成佛，這個『性』不是見他人之性，這個『佛』不是成他人之佛。決定是你們每個人本有的自性，與十方法界沒有絲毫差別。人人本具，個個不缺。只要在一天二十四小時中，在每一個地方迴光返照，看看是誰。不要執著只在一個地方，必須在一切處大起疑情，將高就下，將錯就錯，一絲一毫也不要放過。行走時
【English Translation】 English version Zen Master Youhui encouraged his teacher, saying, 'You must not let go of your practice during illness.' In the past, Venerable Dahui (Dahui Heshang, a Chan master of the Song Dynasty) suffered from a back sore at Jingshan (Jingshan, name of a mountain), and cried out day and night. Someone asked the Venerable (Heshang, a respectful term for monks), 'Is there a time when you don't feel pain?' Dahui (Dahui) said, 'Yes.' The person said, 'What is it like when you don't feel pain?' Dahui (Dahui) said, 'It's killing me with pain, killing me with pain.' The teacher (referring to the one being encouraged) suddenly understood the meaning of 'The mistress is still the mother-in-law' upon hearing these words. Another day, upon hearing the call of a mountain deer, he understood the principle that everything in daily life is the Way. He went again to Shu to visit Chushan (Chushan, a person's name), asking, 'This disciple sometimes understands clearly when reading, but why am I at a loss when facing situations?' Chushan (Chushan) said, 'A difference of a hair's breadth leads to a separation as great as heaven and earth.' Later, he traveled to Jinling (Jinling, present-day Nanjing). On the way, he suddenly awoke as if from a dream, feeling that everything he had gained before was just confusion. So he went to Gaofeng (Gaofeng, name of a mountain) to visit Venerable Baofeng Xuan (Baofeng Xuan Heshang). Like needle meeting thread, they were in perfect accord, and he received confirmation (the details are in the 'Baofeng Chapter'). The teacher (referring to the one being encouraged) once instructed the assembly, saying, 'The Patriarch came from the West, not establishing words, directly pointing to the human mind, seeing one's nature and becoming a Buddha, there is no other method. If you know where to settle here, you will certainly have your share of wisdom, your share of the Zen school, and your share of the teachings. Buddhist teachings and worldly affairs, nothing is impossible. With ten thousand strings of cash around your waist, ride a crane to Yangzhou. If it is not so, it is certainly not wisdom, not the Zen school, and not the teachings. Because you do not recognize your original mind, it is called delusion. The Surangama Sutra says, 'False and floating minds produce many cunning views, and cannot achieve the expedient of perfect enlightenment.' All Buddhas and Patriarchs only transmit the One Mind, not other methods. You do not understand your original mind and seek externally, using false efforts in a false mind, which is like trying to invite flowers in the sky and wanting to bear fruit in the sky. Even if you go through countless kalpas, it is only called conditioned action. You must know that seeing your nature is becoming a Buddha. This 'nature' is not seeing the nature of others, and this 'Buddha' is not becoming the Buddha of others. It is definitely the inherent nature of you all, without the slightest difference from the ten directions of the Dharma realm. Everyone inherently possesses it, and no one lacks it. Just turn the light inward and reflect in every moment of the day, in every place, and see who it is. Do not cling to staying in one place, you must have great doubt in all places, bring the high down, turn mistakes into opportunities, and do not let go of even a hair's breadth. When walking
便看者行底是誰。住時便看者住底是誰。坐時便看者坐底是誰。臥時便看者臥底是誰。見色時便看者見底是誰。聞聲時便看者聞底是誰。覺一觸時便看者覺底是誰。知一法時便看者知底是誰。乃至語默動靜回頭轉腦。屙屎放尿著衣吃飯。迎賓待客周旋往返。一一返看。晝夜無疲。倘若一念忘了。便看者忘了底是誰。妄想起時便看者妄想底是誰。你道不會。只者不會底又是阿誰。現今疑慮。你看者疑慮底又是阿誰。如是看來看去。不妨頭頭獨露法法全彰。萬境不能侵。諸緣不能入。得失是非都無縫罅。明暗色空了無彼此。山河大地日月星辰盡聖盡凡都盧祇是一個誰字。更無別念。上下無路進退無門。山盡水窮情消見絕。豁然爆地一聲。方知非假他求。不是一番寒徹骨。爭得梅華撲鼻香。又曰。世間無法。出世間無法。透得者兩個無法。歸家穩坐。師行腳時嘗遇隆首座者謂師曰。青青翠竹儘是真如。鬱鬱黃華無非般若。師指庭前柏曰時人見此一株柏。如夢相似。
云溪瑛禪師法嗣
匡山天池林隱凈庵智素禪師
東萊趙氏子。生於正德甲戌八月十八日。早年父母俱喪。年十五從五臺天成寺大用祝髮。謁云溪瑛得旨。后住天池。上堂。體露金風光皎潔。一色明明無間歇。𦏪羊掛角覓無蹤。海底蟾蜍吞卻月。
【現代漢語翻譯】 現代漢語譯本 那麼看看正在行走的是誰。停止時看看正在停止的是誰。坐著時看看正在坐著的是誰。躺臥時看看正在躺臥的是誰。看見顏色時看看正在看見的是誰。聽到聲音時看看正在聽的是誰。感覺到觸碰時看看正在感覺的是誰。知道一個法時看看正在知道的是誰。乃至說話沉默，行動靜止，回頭轉腦，拉屎撒尿，穿衣吃飯，迎接賓客，待人接物，周旋往返，一一反觀自照，晝夜沒有疲憊。倘若一個念頭忘記了，便看看正在忘記的是誰。妄想升起時便看看正在妄想的是誰。你說不會，僅僅這個『不會』又是誰。現在有疑慮，你看看正在疑慮的又是誰。像這樣看來看去，不妨處處都顯露，法法都完全彰顯。萬境不能侵擾，各種因緣不能進入，得失是非都沒有縫隙，明暗色空了無彼此。山河大地，日月星辰，盡聖盡凡，都只是一個『誰』字，更沒有別的念頭。上下沒有路，進退無門，山窮水盡，情感消失，見解斷絕，豁然一聲巨響，才知道不是虛假的，不用向外尋求。不是一番寒冷徹骨，怎能得到梅花撲鼻的香味。又說，世間沒有法，出世間沒有法，通透這兩個『無法』，回家安穩坐著。老師在行腳時曾經遇到隆首座，隆首座對老師說：『青青翠竹，儘是真如（Tathata, 事物的本然狀態）。鬱鬱黃華，無非般若（Prajna, 智慧）。』老師指著庭前的柏樹說：『世人看見這株柏樹，如同做夢一樣。』
云溪瑛禪師法嗣
匡山天池林隱凈庵智素禪師
東萊趙氏的兒子。生於明朝正德甲戌年（1514年）八月十八日。早年父母都去世了。十五歲時在五臺山天成寺跟隨大用剃度出家。拜訪云溪瑛禪師后領悟旨意。後來住在天池。上堂時說：『體露金風，光芒皎潔，一色明明，沒有間歇。猱羊掛角，尋找無軌跡，海底蟾蜍，吞掉了月亮。』
【English Translation】 English version Then see, who is it that is walking? When stopping, see, who is it that is stopping? When sitting, see, who is it that is sitting? When lying down, see, who is it that is lying down? When seeing a color, see, who is it that is seeing? When hearing a sound, see, who is it that is hearing? When feeling a touch, see, who is it that is feeling? When knowing a dharma, see, who is it that is knowing? Even in speech, silence, movement, stillness, turning the head, turning the brain, defecating, urinating, wearing clothes, eating food, welcoming guests, treating people, going back and forth, examine each and every one. Day and night without fatigue. If a single thought is forgotten, then see, who is it that forgot? When a delusion arises, then see, who is it that is deluded? You say you don't know, but who is it that 'doesn't know'? Right now there is doubt, you see, who is it that is doubting? Like this, looking and looking, it doesn't matter if everything is uniquely revealed, every dharma is completely manifested. The myriad realms cannot invade, all conditions cannot enter, gain and loss, right and wrong, have no gaps, light and darkness, form and emptiness, have no difference. Mountains, rivers, earth, sun, moon, stars, all saints and all ordinary beings, are all just one word 'who', there is no other thought. There is no road up and down, no door to advance or retreat, the mountains are exhausted, the water is depleted, emotions disappear, views are cut off, suddenly a loud bang, then you know it is not false, no need to seek externally. If it weren't for a bone-chilling cold, how could one obtain the plum blossom's fragrance?
It is also said, there is no dharma in the world, there is no dharma beyond the world, penetrate these two 'no dharmas', and return home to sit peacefully. When the teacher was traveling, he met Chief Seat Long, who said to the teacher: 'The green bamboo is entirely Tathata (事物的本然狀態, the suchness or thusness of things). The luxuriant yellow flowers are none other than Prajna (智慧, wisdom).' The teacher pointed to the cypress tree in front of the courtyard and said: 'People see this cypress tree as if they are dreaming.'
Dharma successor of Chan Master Yunxi Ying
Chan Master Zhisu of Jing'an Hermitage, Tianchi, Kuangshan
The son of the Zhao family of Donglai. Born on the eighteenth day of the eighth month of the Jiaxu year (1514 AD) of the Zhengde reign of the Ming Dynasty. Both parents died early. At the age of fifteen, he was tonsured at Tiancheng Temple on Mount Wutai, following Dayong. After visiting Chan Master Yunxi Ying, he understood the meaning. Later he lived in Tianchi. When ascending the hall, he said: 'The body reveals the golden wind, the light is bright and clear, one color is clear, without interruption. The ape hangs its horns, seeking without a trace, the toad in the seabed swallows the moon.'
荊藩請住東山。上堂。在天天高。在地地厚。一毫端上應時納祐。此猶是者邊事。且道那邊事作么生。拊幾曰。釋迦睡重。彌勒起遲。下座。
寶芳進禪師法嗣
嘉興府東塔野翁曉禪師
無趣空參。每呈見解師皆不諾。一日謂趣曰。我有一言要與汝說。趣聳耳而聽。師但笑而不諾。趣再四懇請。師復笑。趣始具威儀作禮跽而哀懇。師乃曰。祖師西來直指人心見性成佛。貴在直下體究。子若果信得及。可放下萬緣參個一歸何處。趣從此死心看話頭。經三載。一日聞雞鳴有省詣師求證。師反覆徴詰。后付衣拂。復示偈曰。非法非非法。非性非非性。非心非非心。付汝心法竟。
吉庵祚禪師法嗣
嘉興府天寧法舟道濟禪師
郡之思賢里張氏子。年十八猛省出家。父母難之。至二十一歲投天寧為行者。時默堂受寶月法印歸自繁昌。師往謁。服勤久之。復詣東禪從昂公祝髮。參吉庵祚庵。門庭孤峻。師朝夕咨叩。一日聞磬聲豁然洞徹。庵印可之。未幾長安覺王寺請居第一座。室中秉拂機用莫能湊泊。嘉靖初住金陵安隱。僧問如何是安隱境。師曰。三山半落青天外。二水中分白鷺洲。曰如何是安隱家風。師曰石虎山前斗泥牛水底眠。僧曰不會。師曰用會作么。精嚴寺晚參。精嚴寺里撞鐘。府
【現代漢語翻譯】 現代漢語譯本 荊藩請（禪師）住在東山。（禪師）上堂說法：『在天，天是高的；在地，地是厚的。即使在一毫毛的尖端上，也能應時接受天地的恩祐。』這仍然是『有』這邊的的事情。那麼，『無』那邊的事情又該如何呢？』（禪師）拍著桌子說：『釋迦（Śākyamuni，佛教創始人）睡得太沉，彌勒（Maitreya，未來佛）起得太晚。』（說完）便下座了。
寶芳進禪師的法嗣
嘉興府東塔野翁曉禪師
（曉禪師的弟子）無趣（禪師）空自參禪，每次呈上自己的見解，曉禪師都不認可。一天，曉禪師對無趣說：『我有一句話要對你說。』無趣豎起耳朵聽著。曉禪師只是笑著，不肯說。無趣再三懇請。曉禪師又笑了。無趣於是整理好衣冠，恭敬地跪下哀求。曉禪師才說：『祖師西來，直指人心，見性成佛，貴在直接參究。你如果真的信得過，可以放下一切雜念，參究『萬法歸一，歸到哪裡』這個話頭。』無趣從此一心一意地參看話頭。經過三年，一天，聽到雞叫聲，忽然有所領悟，於是去見曉禪師求證。曉禪師反覆考察詰問。後來，曉禪師將衣缽和拂塵傳給了他，並作偈語說：『非有法，非非有法；非自性，非非自性；非真心，非非真心。我已經將心法傳授給你了。』
吉庵祚禪師的法嗣
嘉興府天寧法舟道濟禪師
（道濟禪師是）嘉興府思賢里張家的兒子。十八歲時猛然醒悟，想要出家。父母極力阻止。到二十一歲時，到天寧寺做行者。當時，默堂禪師接受了寶月禪師的法印，從繁昌回來。道濟禪師前去拜見默堂禪師，服侍了很久。之後，又到東禪寺，跟隨昂公剃度。參拜吉庵祚禪師。吉庵祚禪師的門庭孤寂嚴峻。道濟禪師早晚都去請教。一天，聽到磬的聲音，忽然徹底領悟。吉庵祚禪師認可了他。不久，長安覺王寺請道濟禪師擔任第一座。在方丈室內說法，他的機鋒和用語沒有人能夠測度。嘉靖初年（1522年），道濟禪師住持金陵安隱寺。有僧人問道：『什麼是安隱的境界？』道濟禪師說：『三山一半隱沒在青天之外，二水將白鷺洲分割開來。』僧人又問：『什麼是安隱的家風？』道濟禪師說：『石虎山前，泥牛在互相爭鬥；（泥牛）又在水底安眠。』僧人說：『不明白。』道濟禪師說：『明白它做什麼？』在精嚴寺晚參時，（道濟禪師說）『精嚴寺里撞鐘，府……』
【English Translation】 English version Jing Fan (a place name) invited (the Zen master) to stay at Dongshan (East Mountain). (The Zen master) ascended the Dharma hall and said: 'In the sky, the sky is high; on the earth, the earth is thick. Even on the tip of a hair, one can receive blessings in due season.' This is still the matter on the 'being' side. Then, what about the matter on the 'non-being' side?' (The Zen master) struck the table and said: 'Śākyamuni (the founder of Buddhism) sleeps too deeply, Maitreya (the future Buddha) rises too late.' (Having said that,) he descended from the seat.
Successor of Zen Master Baofang Jin
Zen Master Ye Weng Xiao of Dongta, Jiaxing Prefecture
Wu Qu (a Zen monk), a disciple of Zen Master Xiao, practiced Zen in vain. Every time he presented his views, Zen Master Xiao did not approve. One day, Zen Master Xiao said to Wu Qu: 'I have something to tell you.' Wu Qu pricked up his ears to listen. Zen Master Xiao just smiled and refused to speak. Wu Qu pleaded again and again. Zen Master Xiao smiled again. Wu Qu then arranged his robes, knelt respectfully, and begged earnestly. Zen Master Xiao then said: 'The Patriarch (Bodhidharma) came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha, valuing direct investigation. If you truly believe it, you can let go of all distractions and investigate the 'Where does the One return to?' koan.' From then on, Wu Qu single-mindedly contemplated the koan. After three years, one day, upon hearing the crowing of a rooster, he suddenly had an awakening and went to see Zen Master Xiao to seek confirmation. Zen Master Xiao repeatedly examined and questioned him. Later, Zen Master Xiao passed on his robe and whisk to him, and composed a verse saying: 'Not Dharma, not non-Dharma; not self-nature, not non-self-nature; not true mind, not non-true mind. I have now transmitted the mind Dharma to you.'
Successor of Zen Master Ji'an Zuo
Zen Master Daoji of Tianning Fazhou, Jiaxing Prefecture
(Zen Master Daoji was) the son of the Zhang family in Sixian Village, Jiaxing Prefecture. At the age of eighteen, he suddenly awakened and wanted to become a monk. His parents strongly opposed it. At the age of twenty-one, he went to Tianning Temple to become a novice. At that time, Zen Master Motang had received the Dharma seal of Zen Master Baoyue and returned from Fanchang. Zen Master Daoji went to see Zen Master Motang and served him for a long time. Later, he went to Dongchan Temple and had his head shaved by Abbot Ang. He visited Zen Master Ji'an Zuo. Zen Master Ji'an Zuo's monastery was solitary and austere. Zen Master Daoji consulted him morning and evening. One day, upon hearing the sound of a chime, he suddenly had a thorough understanding. Zen Master Ji'an Zuo approved of him. Soon after, Jue Wang Temple in Chang'an invited Zen Master Daoji to be the first seat. When he lectured in the abbot's room, no one could fathom his wit and language. In the early years of Jiajing (1522 AD), Zen Master Daoji resided at An Yin Temple in Jinling. A monk asked: 'What is the state of An Yin (peace and tranquility)?' Zen Master Daoji said: 'Half of the Three Mountains are hidden beyond the blue sky, and the Two Waters divide Egret Island.' The monk asked again: 'What is the family style of An Yin?' Zen Master Daoji said: 'In front of Stone Tiger Mountain, mud oxen are fighting each other; (the mud oxen) are also sleeping at the bottom of the water.' The monk said: 'I don't understand.' Zen Master Daoji said: 'What's the use of understanding it?' During the evening meditation at Jingyan Temple, (Zen Master Daoji said) 'Striking the bell in Jingyan Temple, the prefecture...'
譙樓上擂鼓。同時顯大神通。穿透千門萬戶。大眾還聞么。若道不聞。爭柰鐘鼓分明人人有耳。若道聞。將甚麼聞。即今鼓絕鐘消。聞底事作么生。試道看。卓拄杖。黃金自有黃金價。終不和沙賣與人。陸五臺居士問畫前元有易不。師曰若無伏羲將甚麼畫。臺曰畫后如何。師曰元無一畫。臺曰現有六十四卦何得言無。師曰莫著文字。臺曰請和尚離文字發一爻看。師召居士。臺應諾。師曰者一爻從何處起。又問至人無夢何也。師曰。常人于現前虛幻分別境界。不知全體是夢。認為實有。而以昏昧想心繫念。神識紛飛。境界為夢。所謂寤寐俱夢。夢中復作夢也。至人于自心境界如實而知。故於現前虛幻境界妙用泠然通徹無礙。而睡夢亦自明明而知。歷歷而覺。所謂寤寐一如者也。故至人無夢之說。非有無之無。乃是無夢無非夢。夢與非夢一而已矣。又問夢裡須臾何以歷涉萬里。師彈指一下曰千里萬里只在者里。問聖人有妄念不。師曰無。曰既無妄念何用兢兢業業。師曰兢兢業業故無妄也。問為政何如得無倦。師曰。榮辱得喪譭譽是非一切不管。但虛其心行其所無事。則無倦矣。問終日吃飯何故不曾咬著一粒米。師曰吃飯底人居士還曾見不。問四方上下有窮盡不。師曰居士試返觀自己心量有窮盡不。士良久曰實無窮盡。師曰
【現代漢語翻譯】 現代漢語譯本 譙樓上擂鼓。同時顯現大神通。穿透千家萬戶。大眾還聽見嗎？如果說沒聽見，怎奈鐘鼓分明，人人都有耳朵。如果說聽見了，用什麼聽見的？現在鼓聲停止，鐘聲消散，聽見的那個東西怎麼樣了？試著說看。拄著枴杖說：黃金自有黃金的價值，終究不會和沙子混在一起賣給別人。 陸五臺居士問：在畫之前原本有《易經》嗎？師父說：如果沒有伏羲（中國神話人物，人文始祖）用什麼畫？陸五臺說：畫之後怎麼樣？師父說：原本沒有一畫。陸五臺說：現在有六十四卦，怎麼說沒有？師父說：不要執著于文字。陸五臺說：請和尚離開文字，發一爻看看。師父召喚居士。陸五臺應答。師父說：這一爻從哪裡開始？ 又問：至人（具有極高智慧的人）沒有夢，為什麼？師父說：常人對於現前虛幻分別的境界，不知道全體是夢，認為真實存在，而用昏昧的妄想之心繫念，神識紛飛，境界成為夢。所謂醒著和睡著都在做夢，夢中又做夢。至人對於自心境界如實而知，所以在現前虛幻境界中，妙用清明通徹無礙。即使在睡夢中也明明知道，清清楚楚地覺察。所謂醒著和睡著一樣。所以至人無夢的說法，不是有無的無，而是無夢也無非夢，夢與非夢本來就是一回事。 又問：夢裡須臾之間為什麼能經歷萬里？師父彈指一下說：千里萬里只在這裡。 問：聖人有妄念嗎？師父說：沒有。問：既然沒有妄念，為什麼還要兢兢業業？師父說：正因為兢兢業業，所以沒有妄念。 問：為政怎樣才能不感到疲倦？師父說：榮辱、得失、譭譽、是非一切都不管，只要虛空其心，做那些無為之事，就不會感到疲倦。 問：終日吃飯，為什麼不曾咬著一粒米？師父說：吃飯的那個人，居士你見過嗎？ 問：四方上下有窮盡嗎？師父說：居士試著反觀自己的心量，有窮盡嗎？居士良久說：實在無窮盡。師父說：
【English Translation】 English version The drums are beating on the watchtower. At the same time, great supernatural powers are manifested, penetrating thousands of households. Do the masses still hear it? If you say you don't hear it, how can the bells and drums be so clear, and everyone has ears? If you say you hear it, what do you hear it with? Now that the drums have stopped and the bells have faded, what about the thing that hears? Try to say it. He strikes his staff and says: Gold has its own value, and it will never be sold to others mixed with sand. Layman Lu Wutai asked: Before the painting, was there originally the 'I Ching'? The master said: If there was no Fuxi (a figure in Chinese mythology, the ancestor of Chinese civilization), what would you paint with? Lu Wutai said: What about after the painting? The master said: Originally there was no painting. Lu Wutai said: Now there are sixty-four hexagrams, how can you say there are none? The master said: Don't be attached to words. Lu Wutai said: Please, monk, leave the words and show me a line. The master summoned the layman. Lu Wutai responded. The master said: Where does this line start? He also asked: Why do enlightened people (people with great wisdom) have no dreams? The master said: Ordinary people, regarding the present illusory and differentiated realms, do not know that the whole is a dream, and they consider it to be real. They use their deluded and delusional minds to dwell on it, their consciousness scatters, and the realm becomes a dream. It is said that both waking and sleeping are dreaming, and dreaming within a dream. Enlightened people know their own mind-realm as it truly is, so in the present illusory realm, their wonderful function is clear, thorough, and unobstructed. Even in sleep, they know clearly and are distinctly aware. It is said that waking and sleeping are the same. Therefore, the saying that enlightened people have no dreams is not the 'no' of existence or non-existence, but rather neither dreaming nor not dreaming; dreaming and not dreaming are originally the same thing. He also asked: Why can one travel tens of thousands of miles in a short time in a dream? The master snapped his fingers and said: Thousands of miles are right here. He asked: Do sages have deluded thoughts? The master said: No. He asked: Since they have no deluded thoughts, why do they still act cautiously and diligently? The master said: Precisely because they act cautiously and diligently, they have no deluded thoughts. He asked: How can one govern without feeling tired? The master said: Pay no attention to honor, disgrace, gain, loss, praise, or criticism. Just empty your mind and do those things that are without effort, and you will not feel tired. He asked: Why do you never bite a grain of rice when you eat all day long? The master said: Have you seen the person who is eating, layman? He asked: Are the four directions, up and down, finite? The master said: Layman, try to reflect on your own mind; is it finite? The layman was silent for a long time and said: It is indeed infinite. The master said:
世界亦然。又問地獄實有不。師曰人作了惡歷歷自知。雖經久遠憶持不忘。便是業鏡。自心明知自惡不能自釋。便是法王。心地不空。地獄實有。心若空了。地獄隨空。示人偈曰。工夫不間四威儀。聽板聞鐘好下疑。打破未生時面目。好來爐畔受鉗錘。道本無為豈屬修。有修頭上更安頭。虛空若使重加柄。野草閑華正好愁。將謂衣中有寶珠。衣穿方信寶珠無。前年尚有無珠說。今日無珠說也無。內不尋思外不求。大千沙界一毫收。塵塵剎剎蓮華藏。認著依然是外頭。人人心上古彌陀。末法人中不信多。唸唸他方求佛去。不知唸唸是彌陀。后遷弁山。晚年復退歸天寧。庚申秋示疾。或請說偈。師舉手搖曳而逝。世壽七十四僧臘五十二。茶毗塔于禪悅堂。
天通顯禪師法嗣
湖州天池月泉玉芝法聚禪師
嘉禾富氏子。母馮。生於弘治壬子十一月二十九日。兒時每藉地趺坐折草唸佛。母曰此兒他日必為佛弟子。稍長淹通經史。年十四從資聖堅法師受業芟染受具。矢志參學夙夜匪懈。一日閱壇經有省。往謁吉庵祚不契。復見法舟濟多所啓發。偶會陽明王公于多士中。王拈袖中鎖匙問師見么。師曰見。王復納入袖中曰見么。師曰見。王曰未在。師疑不決。一日聞僧舉僧問大顛和尚如何是見性。顛曰見即是性。
【現代漢語翻譯】 現代漢語譯本：世界也是這樣。又問地獄是否真實存在。禪師說，人做了惡事，自己清清楚楚地知道。即使經過很久，回憶起來也不會忘記，這就是業鏡。自己的心明白自己的惡行，無法自我解脫，這就是法王。心地如果不空，地獄就真實存在；心如果空了，地獄也隨之空。禪師作偈開示：『用功不離行住坐臥四威儀，聽到打板聲、鐘聲就要起疑。打破未出生時的本來面目，好好來爐邊接受鉗錘。道本來是無為的，怎麼能說是修來的？說有修，就是頭上安頭。如果虛空還要加上把柄，野草閒花就讓人發愁了。還以為衣服里有寶珠，衣服穿破了才知道寶珠是沒有的。前年還有無珠的說法，今天連無珠的說法也沒有了。內心不尋思，外在不追求，大千世界都收在一毫之中。每個微塵、每個剎土都是蓮華藏世界，如果執著它，仍然是在外頭。人人心中都有古佛彌陀（Amitabha，阿彌陀佛），末法時代的人不相信的很多。唸唸想著到其他地方求佛，不知道唸唸就是彌陀（Amitabha，阿彌陀佛）。』後來遷居弁山，晚年又回到天寧寺。庚申年（1620年）秋天示現疾病，有人請他留下偈語，禪師舉起手搖動，然後去世。世壽七十四歲，僧臘五十二年。荼毗（cremation，火葬）后建塔于禪悅堂。 天通顯禪師的法嗣 湖州天池月泉玉芝法聚禪師 嘉禾富氏之子，母親姓馮。生於弘治壬子年（1492年）十一月二十九日。小時候常常在地上盤腿而坐，折草唸佛。母親說：『這個孩子將來一定會成為佛弟子。』長大后精通經史。十四歲時跟隨資聖堅法師剃度出家，受具足戒。立志參學，早晚都不懈怠。一天閱讀《壇經》有所領悟。前去拜見吉庵祚禪師，但並不契合。後來見到法舟濟禪師，受到很多啓發。偶然在眾多士人中遇到陽明王公，王公拿起袖中的鑰匙問禪師：『看見了嗎？』禪師說：『看見了。』王公又把鑰匙放回袖中說：『看見了嗎？』禪師說：『看見了。』王公說：『還沒有到位。』禪師疑惑不解。一天聽到僧人說起僧人問大顛和尚：『如何是見性？』大顛說：『見即是性。』
【English Translation】 English version: The world is also like this. Someone asked again whether hell really exists. The Chan master said that when people do evil deeds, they know it clearly themselves. Even after a long time, they will not forget it when they recall it. This is the mirror of karma. One's own mind knows one's own evil deeds and cannot absolve oneself. This is the Dharma King. If the mind is not empty, hell really exists; if the mind is empty, hell will also be empty. The Chan master composed a verse to instruct people: 'Practice diligently in all four postures of walking, standing, sitting, and lying down. When you hear the sound of the board or the bell, you should be suspicious. Break through the original face before birth, and come to the furnace to accept the hammer. The Dao is originally non-action, how can it be said to be cultivated? To say there is cultivation is to add a head on top of a head. If emptiness needs to be given a handle, the wild grass and idle flowers will be worrying. I thought there was a treasure in my clothes, but when the clothes were worn out, I realized there was no treasure. Last year there was still talk of no treasure, but today there is no talk of no treasure either. The inner mind does not seek, the outer mind does not pursue, and the great thousand worlds are gathered into a single hair. Every dust and every land is a Lotus Treasury world, but if you cling to it, it is still outside.' Everyone's heart has the ancient Buddha Amitabha (Amitabha, 阿彌陀佛), but many people in the Dharma-ending Age do not believe it. They constantly think of going to other places to seek the Buddha, but they do not know that every thought is Amitabha (Amitabha, 阿彌陀佛). Later, he moved to Bian Mountain, and in his later years, he returned to Tianning Temple. In the autumn of the Gengshen year (1620), he manifested illness. Someone asked him to leave a verse, and the Chan master raised his hand and shook it, and then passed away. His age was seventy-four, and his monastic age was fifty-two. After cremation (cremation, 火葬), a pagoda was built in the Chanyue Hall. Dharma heir of Chan Master Tiantong Xian Chan Master Yuequan Yuzhi Faju of Tianchi, Huzhou The son of the Fu family of Jiahe, his mother's surname was Feng. He was born on the twenty-ninth day of the eleventh month of the Renzi year of the Hongzhi reign (1492). As a child, he often sat cross-legged on the ground, folding grass and reciting the Buddha's name. His mother said, 'This child will surely become a disciple of the Buddha in the future.' When he grew up, he became proficient in the classics and history. At the age of fourteen, he followed Dharma Master Zisheng Jian to be ordained as a monk and received the full precepts. He vowed to study Chan and did not slacken day or night. One day, he had an insight while reading the Platform Sutra. He went to visit Chan Master Jian Anzu, but they did not agree. Later, he met Chan Master Fazhou Ji and was greatly inspired. By chance, he met Duke Yangming Wang among many scholars. Duke Wang picked up a key from his sleeve and asked the Chan master, 'Do you see it?' The Chan master said, 'I see it.' Duke Wang put the key back in his sleeve and said, 'Do you see it?' The Chan master said, 'I see it.' Duke Wang said, 'It's not there yet.' The Chan master was puzzled. One day, he heard a monk say that a monk asked the Venerable Dadian, 'What is seeing one's nature?' Dadian said, 'Seeing is nature.'
不覺釋然一笑。述偈曰。湖光倚杖三千頃。山色開門五六峰。觸目本來成現事。蒲團今不煉頑空。未幾結制于漏澤之云峰。忽憶雪巖和尚問高峰正睡著時無夢無想無見無聞主人公在甚麼處。便見得生死一致寤寐一如。一日聞友人誦天通夢居禪師碧峰寺里有如來之句。遂詣碧峰。才見便問碧峰寺里有如來莫便是和尚不。峰曰上座還見么。師曰總見也是金屑落眼。峰曰。者漢死去多少時。汝來為他乞命。便歸方丈。次日峰上堂舉古德曰打破大唐國覓個不會佛法底也無。又曰向南方走了一轉拄杖頭不曾撥著一個會佛法底。此二語甚有誵訛試為酬一語看。師曰前不構村后不迭店。峰曰未在更道。師曰不遇知音者徒勞話歲寒。峰曰有甚得力句試舉看。師遂呈二偈。峰曰未免落人圈䙡。師曰如何得不落人圈䙡。峰便掌。曰是落不落。師豁然大悟。平昔所蘊皆冰釋。已而侍峰過杭。游南屏至宗鏡堂。峰登座曰此處正好說法。師曰說法已竟。峰便下座顧師問曰何者是我所說底法。師曰劍去久矣。峰頷之。遂蒙印可。后歸隱天池。衲子日臻遂成叢席。示眾。至道無為。非有為無以造其深。絕學無學。非力學無以臻其極。譬猶玉之在璞。珠之在淵。非剖鑿探求終無以獲。故雪山苦行六年。少林壁觀九載。以至斷臂求法。腰石負舂。趙州三十
{ "translations": [ "不覺釋然一笑。述偈曰：『湖光倚杖三千頃，山色開門五六峰。觸目本來成現事，蒲團今不煉頑空。』", "（他）不由得釋然一笑，並作偈說：『倚著枴杖，湖光盡收眼底，足有三千頃；山色如開門一般，呈現出五六座山峰。觸目所及，本來就是已經存在的事物，如今在蒲團上，不再是煉頑固的空無。』", "未幾，（他）在漏澤的云峰結制安居。忽然想起雪巖和尚問高峰：『正睡著時，無夢、無想、無見、無聞，主人公在什麼地方？』便領悟到生死一致，睡著和醒著都是一樣的。", "不久，他在漏澤的云峰結制安居。忽然想起雪巖和尚問高峰禪師：『當人正在熟睡時，沒有夢、沒有思想、沒有見聞，那麼主人公（真我）在哪裡呢？』他因此領悟到生死是一致的，睡著和醒著的狀態並無差別。", "一日，（他）聽友人誦唸天通夢居禪師的『碧峰寺里有如來』之句，於是前往碧峰寺。剛一見面，（他）便問碧峰禪師：『碧峰寺里有如來，莫非就是和尚您嗎？』碧峰禪師說：『上座還見到（如來）嗎？』（他）說：『即使見到了，也像是金屑落入眼中。』碧峰禪師說：『這個人死去多久了，你來為他乞命？』便回到方丈。", "有一天，他聽到朋友誦讀天通夢居禪師的詩句：『碧峰寺里有如來』，於是前往碧峰寺。剛一見面，他就問碧峰禪師：『碧峰寺里有如來，難道就是指您嗎？』碧峰禪師反問道：『您見到如來了嗎？』他回答說：『即使見到了，也如同金屑落入眼中，反而障礙了視線。』碧峰禪師說：『這個人（指夢居禪師）已經去世多久了，你現在來為他求情嗎？』說完便回到了自己的方丈室。", "次日，碧峰禪師上堂，舉古德的話說：『打破大唐國（唐朝，618年-907年），覓個不會佛法底也無。』又說：『向南方走了一轉，拄杖頭不曾撥著一個會佛法底。』『這兩句話很有錯誤，試著酬對一句看看。』（他）說：『前不構村，后不迭店。』碧峰禪師說：『還未到，再說一句。』（他）說：『不遇知音者，徒勞話歲寒。』碧峰禪師說：『有什麼得力的句子，試著舉出來看看。』（他）於是呈上兩首偈。", "第二天，碧峰禪師升座說法，引用古代大德的話說：『即使打破整個大唐國（唐朝，618年-907年），也找不到一個不懂佛法的人。』又說：『我向南方走了一圈，拄杖敲遍了地面，也沒有遇到一個真正懂得佛法的人。』碧峰禪師說：『這兩句話有很多錯誤，你試著對這兩句話進行評價。』他回答說：『前面沒有村莊可以借宿，後面沒有店舖可以歇腳。』碧峰禪師說：『還不夠，再說一句。』他回答說：『不對知音的人說，說了也白費勁。』碧峰禪師說：『你有什麼得力的句子，說來聽聽。』於是他呈上了兩首偈。", "碧峰禪師說：『未免落入他人圈套。』（他）說：『如何才能不落入他人圈套？』碧峰禪師便打了他一掌，說：『是落入還是不落入？』（他）豁然大悟，平素所蘊藏的疑惑都像冰一樣融化了。不久，（他）侍奉碧峰禪師到杭州，遊覽南屏山，到達宗鏡堂。碧峰禪師登上座位說：『這裡正好說法。』（他）說：『說法已經完畢。』碧峰禪師便下座，回頭問（他）說：『我所說的法是什麼？』（他）說：『劍去久矣。』碧峰禪師點頭認可。於是（他）得到了印可。後來（他）歸隱天池，僧人日益增多，於是成為一個大的道場。開示大眾說：『至道是無為的，不用有為的手段，就無法達到它的深處；絕學是無學的，不用力學的功夫，就無法達到它的極致。』", "碧峰禪師說：『你還是沒有免於落入別人的窠臼。』他問：『怎樣才能不落入別人的窠臼呢？』碧峰禪師隨即打了他一掌，問道：『這是落入還是沒有落入？』他因此豁然大悟，之前所有的疑惑都像冰雪般消融了。不久之後，他侍奉碧峰禪師前往杭州，遊覽南屏山，到達宗鏡堂。碧峰禪師登上法座說：『這裡很適合說法。』他說：『說法已經完畢了。』碧峰禪師隨即走下法座，回頭問他：『我所說的法是什麼？』他回答說：『劍已經離開了劍鞘很久了。』碧峰禪師點頭表示認可。於是他得到了碧峰禪師的印可。之後他隱居於天池，來參學的僧人日益增多，最終形成了一個大的叢林道場。他開示大眾說：『至道是無為的，如果不用有為的功夫，就無法達到它的深奧之處；絕學是無學的，如果不經過努力學習，就無法達到它的最高境界。』", "譬如玉在璞中，珠在深淵，不經過剖開採鑿，終究無法獲得。所以雪山苦行六年，少林寺面壁九年，以至斷臂求法，腰石負舂，趙州（趙州古佛，778年-897年）三十（年）" "譬如美玉藏在璞石之中，珍珠沉在深淵之下，如果不經過開採和雕琢，最終是無法得到的。所以，（釋迦摩尼）在雪山苦行六年，達摩祖師在少林寺面壁九年，甚至有斷臂求法的事例，也有腰間繫著石頭舂米的苦修。趙州禪師（趙州古佛，778年-897年）三十（年）" ], "english_translations": [ "Unconsciously, he smiled with relief and composed a verse: 'The lake's light leans on my staff for three thousand acres, the mountain's hues open like doors to five or six peaks. What meets the eye is inherently manifest, the meditation cushion is not for refining stubborn emptiness.'", "He couldn't help but smile with relief and recited a verse: 'Leaning on my staff, the lake's light fills my eyes, covering three thousand acres; the mountain's hues open like doors, revealing five or six peaks. What meets the eye is inherently manifest, and now on the meditation cushion, I no longer refine stubborn emptiness.'", "Before long, he settled at Yunfeng in Louze. Suddenly, he recalled Zen Master Xueyan asking Gaofeng: 'When one is sound asleep, without dreams, thoughts, sights, or sounds, where is the protagonist?' He then realized that life and death are the same, and sleeping and waking are one.", "Not long after, he settled down at Yunfeng in Louze. Suddenly, he remembered Zen Master Xueyan asking Gaofeng: 'When one is sound asleep, without dreams, thoughts, sights, or sounds, where is the protagonist (true self)?' He then realized that life and death are the same, and the state of sleeping and waking is no different.", "One day, he heard a friend reciting Zen Master Tiantong Mengju's line, 'In Bifeng Temple, there is Tathagata,' so he went to Bifeng Temple. As soon as they met, he asked Zen Master Bifeng: 'In Bifeng Temple, there is Tathagata, could it be you, Master?' Bifeng said, 'Does the Venerable see (Tathagata)?' He said, 'Even if I see it, it's like gold dust falling into my eyes.' Bifeng said, 'How long has this person been dead? Why are you here to beg for his life?' Then he returned to his abbot's room.", "One day, he heard a friend reciting Zen Master Tiantong Mengju's verse: 'In Bifeng Temple, there is Tathagata.' So he went to Bifeng Temple. As soon as they met, he asked Zen Master Bifeng: 'In Bifeng Temple, there is Tathagata, could it be referring to you?' Zen Master Bifeng asked in return: 'Have you seen the Tathagata?' He replied: 'Even if I saw it, it would be like gold dust falling into my eyes, obstructing my vision.' Zen Master Bifeng said: 'How long has this person (referring to Zen Master Mengju) been dead? Why are you here to plead for him?' After saying that, he returned to his abbot's room.", "The next day, Bifeng ascended the platform and quoted an ancient worthy, saying, 'Even if you break apart the Great Tang Dynasty (618-907 AD), you won't find someone who doesn't understand Buddhism.' He also said, 'I walked around the South, and my staff didn't touch anyone who understands Buddhism.' 'These two sentences are very wrong, try to respond with a sentence.' He said, 'There's no village ahead to lodge in, and no shop behind to rest at.' Bifeng said, 'Not there yet, say another sentence.' He said, 'It's useless to talk about the cold of winter to those who don't understand music.' Bifeng said, 'What powerful sentences do you have? Try to bring them up.' So he presented two verses.", "The next day, Zen Master Bifeng ascended the platform to give a Dharma talk, quoting the words of an ancient worthy: 'Even if you break apart the entire Great Tang Dynasty (618-907 AD), you won't find a single person who doesn't understand Buddhism.' He also said: 'I walked around the South, and my staff didn't find anyone who truly understands Buddhism.' Zen Master Bifeng said: 'These two sentences have many errors, try to comment on them.' He replied: 'There is no village ahead to lodge in, and no shop behind to rest.' Zen Master Bifeng said: 'Not enough, say another sentence.' He replied: 'It's useless to talk about the cold of winter to those who don't understand music.' Zen Master Bifeng said: 'What powerful sentences do you have? Say them for me to hear.' So he presented two verses.", "Bifeng said, 'You can't avoid falling into other people's traps.' He said, 'How can I avoid falling into other people's traps?' Bifeng slapped him and said, 'Is this falling or not falling?' He suddenly realized, and the doubts he had accumulated were like ice melting away. Soon after, he served Bifeng in Hangzhou, visited Nanping Mountain, and arrived at Zongjing Hall. Bifeng ascended the seat and said, 'This is a good place to preach the Dharma.' He said, 'The preaching is already over.' Bifeng then descended from the seat and turned to ask him, 'What is the Dharma I preached?' He said, 'The sword has been gone for a long time.' Bifeng nodded in approval. So he received the seal of approval. Later, he went into seclusion in Tianchi, and the number of monks increased day by day, so it became a large monastery. He instructed the public, saying, 'The ultimate path is non-action, and without the means of action, one cannot reach its depths; absolute learning is non-learning, and without the effort of learning, one cannot reach its ultimate. '", "Zen Master Bifeng said: 'You are still unable to avoid falling into the trap of others.' He asked: 'How can I avoid falling into the trap of others?' Zen Master Bifeng immediately slapped him and asked: 'Is this falling or not falling?' He suddenly had a great realization, and all his previous doubts melted away like ice and snow. Shortly after, he served Zen Master Bifeng and went to Hangzhou, visiting Nanping Mountain and arriving at Zongjing Hall. Zen Master Bifeng ascended the Dharma seat and said: 'This is a very suitable place to give a Dharma talk.' He said: 'The Dharma talk is already over.' Zen Master Bifeng then stepped down from the Dharma seat and turned to ask him: 'What is the Dharma that I spoke?' He replied: 'The sword has left its sheath for a long time.' Zen Master Bifeng nodded in approval. Thus, he received the approval of Zen Master Bifeng. Afterwards, he lived in seclusion at Tianchi, and the number of monks who came to study increased day by day, eventually forming a large monastic community. He instructed the public, saying: 'The ultimate path is non-action, and if you do not use the effort of action, you cannot reach its profound depths; absolute learning is non-learning, and if you do not go through diligent study, you cannot reach its highest state.'", "It's like jade in the rough, a pearl in the deep sea, without splitting and digging, you can't get it in the end. Therefore, six years of asceticism in the Snow Mountains, nine years of wall-gazing in Shaolin Temple, to the point of cutting off an arm to seek the Dharma, carrying stones on the waist to pound rice, Zhao Zhou (Zhao Zhou Ancient Buddha, 778-897 AD) thirty (years)" "It is like a beautiful jade hidden in a rough stone, a pearl sunk in the depths of the abyss. If it is not mined and carved, it will never be obtained. Therefore, (Sakyamuni) practiced asceticism in the Snow Mountains for six years, and Bodhidharma faced the wall in Shaolin Temple for nine years. There were even examples of cutting off an arm to seek the Dharma, and of carrying stones around the waist to pound rice in arduous practice. Zen Master Zhao Zhou (Zhao Zhou Ancient Buddha, 778-897 AD) thirty (years)" ] }
年不雜用心。香林四十年方成一片。孜孜矻矻廢寢忘餐。惟欲究明大事者。皆參禪學道之榜樣也。柰茲禪林秋暮。法道荒涼。逐妄隨邪無復自振。惟知粥飯現成。不愧虛消信施。或游心異學肆志辯聰。或穿鑿機緣馳求義解。是皆唐喪光陰徒增業識。如舍父窮子飄轉無據。可勝嘆哉。若是英靈漢直須于生死岸頭猛著精彩。一念純真纖塵不立。如遇怨敵單刀直入不顧危亡。如墮深井唸唸無他但求出路。若能具如是深心。管取到家有日在。上堂。舉趙州勘二庵主公案。頌曰。鋪席經過只一般。爭知死貨活人拈。東行賣貴西行賤。看破方知不值錢。上堂。釋迦世尊降誕于毗藍園中。一手指天一手指地。周行七步目顧四方曰。天上天下唯我獨尊。已是漏逗不少。末後拈華示眾曰。吾有正法眼藏涅槃妙心分付摩訶迦葉。露布重彰。末法兒孫不啻狂狗趁塊。便恁么休去猶較些子。使再揚家醜以聾瞽後昆。豈予之所愿哉。只如眾兄弟久參練達者。舉著便知。寧堪矢上加尖。若是初機晚進。不免曲垂方便。還有問話者么。僧問。金軀初降九龍吐水。聖誕重逢未審有何祥瑞。師曰。金鳳銜華呈瑞彩。錦鶯翻調奏新篁。曰。周行指顧示真機。今日如何露訊息。師拈拄杖曰。拄杖子上透三十三天筑著帝釋鼻孔。下透十八重地獄擊破閻羅王頂門。
俯應群機萬象森羅咸稽首。宣揚般若大地山河側耳聽。僧曰恁么則昔時靈鷲今日天池。師曰。一道禪光輝宇宙。莫將今古較疏親。便下座。陵五臺居士問東土一千七百善知識即今總在什麼處。師指庭樹鳴蟬曰者里也有一個。士曰聲響便是么。師曰喚作聲響即蹉過也。士又指石問曰無情說法只如者個作么說得。師曰居士喚者個作什麼。士曰石頭。師曰又道說不得。師于嘉靖癸丑五月十九日示寂。世壽七十二僧臘五十八。有語錄二卷行世。
壽堂松禪師法嗣
建寧府雙峰古音凈琴禪師
本郡建陽蔡氏子。自幼卓犖不羈。每嘆曰世間有求皆苦。不如蚤覓個出身處。年二十五從東峰祝髮。初見大闡無所啓發。次謁性空關主得遇宿衲靜晃鄰席。一日見晃閱古梅語錄。中有僧上方丈曰某有個入處。梅便打出。僧又進方丈。梅復打出。晃笑曰。者僧實有悟處。只是大法未明耳。師聆晃語便起身設禮求示入道旨要。晃曰佛性雖人人本有。若不以智慧攻化只名凡夫。今欲成辦此事。直須盡掃葛藤枝蔓。只將一句無義味話頭自疑自問自逼自拶。不肯求人說破。不肯依義穿鑿。決要命根頓斷親證親悟。如此晝三夜三迫勒將去。年深月久忽然心華髮明如雲開見日。古人公案一一洞了。始知無禪可參無佛可做。頭頭上了物物上
【現代漢語翻譯】 現代漢語譯本 俯身迴應眾生的根機，萬象森羅都恭敬地低下頭。宣揚般若智慧，大地山河都側耳傾聽。僧人問道：『如果是這樣，那麼昔日的靈鷲山（Griddhakuta，佛陀說法之地）就是今日的天池（指禪師所在之處）嗎？』禪師回答：『一道禪光照耀宇宙，不要用今古來區分疏遠和親近。』說完便走下座位。陵五臺（地名）的居士問道：『東土（指中國）一千七百位善知識（Kalyanamitra，指引修行的人）如今都在什麼地方？』禪師指著庭院裡鳴叫的蟬說：『這裡也有一個。』居士說：『（僅僅是）聲音和響動就是（善知識）嗎？』禪師說：『如果把它叫做聲音和響動，那就錯過了。』居士又指著石頭問道：『無情之物說法，那麼這個（石頭）又說了些什麼呢？』禪師問：『居士你叫這個什麼？』居士說：『石頭。』禪師說：『（你）又說它說不得。』禪師于嘉靖（Ming dynasty reign title, 1522-1566）癸丑年（1553）五月十九日圓寂，世壽七十二歲，僧臘五十八年。有語錄二卷流傳於世。
壽堂松禪師的法嗣
建寧府（Prefecture in Fujian province）雙峰古音凈琴禪師
是本郡建陽（Jianyang, county in Fujian）蔡家的兒子。從小就卓越不凡，不受約束。常常嘆息說：『世間有所求都是苦，不如早點尋找一個解脫的地方。』二十五歲時跟隨東峰剃度出家。最初拜見大闡，沒有得到任何啓發。後來拜訪性空關主，遇到老衲靜晃在旁邊。一天，看到靜晃閱讀古梅語錄，其中有僧人對上方丈（Ue Fangzhang）說：『我有個入處（指開悟的契機）。』古梅便打了他出去。僧人又進入方丈，古梅又打了他出去。靜晃笑著說：『這個僧人確實有領悟的地方，只是大法還沒有明白罷了。』禪師聽到靜晃的話，便起身行禮，請求開示入道的旨要。靜晃說：『佛性雖然人人本有，如果不以智慧去攻克轉化，就只能叫做凡夫。現在想要成就這件事，就必須完全掃除葛藤枝蔓（比喻無用的思緒），只用一句沒有意義的話頭，自己懷疑，自己發問，自己逼迫，自己拶逼（指禪宗的逼拶手段）。不肯求人說破，不肯依義穿鑿（指不依賴經義去解釋），一定要命根頓斷（指斷除妄念），親身證悟。』這樣日夜不停地逼迫自己，年深月久，忽然心華髮明（指開悟），就像雲開見日一樣。古人的公案一一洞徹明瞭。才知道沒有禪可參，沒有佛可做，一切都超越了事物本身。
【English Translation】 English version Humbly responding to the myriad opportunities of beings, all phenomena respectfully bow their heads. Proclaiming Prajna (wisdom), the great earth, mountains, and rivers listen attentively. A monk asked: 'If that is so, then is the Vulture Peak (Griddhakuta, the place where the Buddha taught) of the past the same as the Heavenly Pool (referring to the Zen master's location) of today?' The master replied: 'A single ray of Zen light illuminates the universe; do not use past and present to distinguish between distance and closeness.' Having said this, he descended from his seat. A layperson from Ling Wutai (place name) asked: 'Where are the seventeen hundred good advisors (Kalyanamitra, guides in practice) of the Eastern Land (referring to China) now?' The master pointed to the cicadas chirping in the courtyard and said: 'There is one here too.' The layperson said: 'Is it (merely) the sound and resonance?' The master said: 'To call it sound and resonance is to miss it.' The layperson then pointed to a stone and asked: 'Inanimate objects expound the Dharma; what does this one (the stone) say?' The master asked: 'What do you call this, layperson?' The layperson said: 'A stone.' The master said: 'And (you) say it cannot speak.' The master passed away on the nineteenth day of the fifth month of the Jiajing (Ming dynasty reign title, 1522-1566) year of Guichou (1553), at the age of seventy-two, with fifty-eight years as a monk. There are two volumes of his recorded sayings circulating in the world.
Dharma successor of Zen Master Shoutang Song
Zen Master Guyin Jingqin of Shuangfeng in Jianning Prefecture (Prefecture in Fujian province)
He was a son of the Cai family of Jianyang (Jianyang, county in Fujian) in this prefecture. From a young age, he was outstanding and unrestrained. He often sighed, saying: 'All seeking in this world is suffering; it is better to seek a place of liberation early.' At the age of twenty-five, he was tonsured and left home, following Dongfeng. Initially, he met Da Chan but received no inspiration. Later, he visited Guan Master Xingkong and encountered the old monk Jinghuang nearby. One day, he saw Jinghuang reading the Recorded Sayings of Gumei, in which a monk said to Abbot Ue Fangzhang: 'I have an entry point (referring to a chance for enlightenment).' Gumei then struck him out. The monk entered the abbot's room again, and Gumei struck him out again. Jinghuang laughed and said: 'This monk truly has a place of realization, but the great Dharma is not yet clear.' Upon hearing Jinghuang's words, the master rose, paid respects, and requested instruction on the essential meaning of entering the Way. Jinghuang said: 'Although Buddha-nature is inherent in everyone, if it is not attacked and transformed with wisdom, it is only called a common person. Now, if you want to accomplish this matter, you must completely sweep away the tangled vines (metaphor for useless thoughts), and only use a word-head without meaning, doubting yourself, questioning yourself, forcing yourself, and pressing yourself (referring to the Zen method of pressing). Do not seek others to explain it, do not rely on meaning to interpret it (referring to not relying on scriptures to explain), you must break the root of life (referring to cutting off delusional thoughts) and personally realize enlightenment.' In this way, forcing yourself day and night, over the years, suddenly the flower of the mind blossoms (referring to enlightenment), like seeing the sun when the clouds clear. The ancient cases are all thoroughly understood. Only then do you know that there is no Zen to practice, no Buddha to become, and everything transcends things themselves.
通。如人到家不問路也。師蒙示誨即死心研究看萬法歸一一歸何處話。復過滇南參壽堂。抵雞鳴灘忽然大悟。洎見壽堂鍼芥相投即承記莂。歸隱雙峰。正德壬申遷瑞巖。示眾。學道人當截斷諸緣屏息雜念。單提本參話頭。於行住坐臥苦樂逆順一切時中不得忘失。凡靜中所見善惡境緣皆繇不正思惟。但只瞑目靜坐心不精采。意順境流半夢半醒。或貪靜境致見種種境界。若是正因衲子做工夫。當睡便睡一覺便醒。起來抖擻精神摩娑兩眼咬定牙關捏緊拳頭。專心正念切切偲偲疑來疑去。到水窮山盡時節。忽然疑團迸散。頓見自己一段本地風光非從外得。到者個時節才名入門得地。更要求明眼宗匠抉擇。不可便休。一法不明直須辨明。一理不通直須通透。假使悟后不能通達化門。古人謂之坐在百尺竿頭。不能至於一切智海。懸崖撒手自肯承當。絕後再蘇欺君不得。珍重。
金臺覺禪師法嗣
杭州徑山萬松慧林禪師
郡之仁和沈氏子。從天目平舒獲聞心要。后游金陵。聞僧誦丹霞禪師上堂語遂大徹。時伏牛空幻寓廣德。師往謁呈所見。即蒙印可。后住徑山。一日辭眾書偈曰。七十六年萍蹤何倚。本無去來應緣而已。書畢而逝。
大鑒下第三十一世
天琦瑞禪師法嗣
隨州關子嶺龍泉無聞絕
【現代漢語翻譯】 現代漢語譯本： 通。就像人到家了，不用再問路一樣。我蒙受老師的教誨后，就一心研究『萬法歸一一歸何處』這句話。後來又到滇南參訪壽堂禪師，到達雞鳴灘時忽然大悟。等到見到壽堂禪師，彼此心意相合，就像針和芥子一樣投合，於是就接受了他的印可。之後就隱居在雙峰山。明朝正德年間壬申年（1512年）遷到瑞巖寺，開示大眾說：『學道的人應當截斷一切外緣，屏除一切雜念，專心提起自己參究的話頭。在行、住、坐、臥，以及順境、逆境、苦、樂等一切時中，都不能忘記這個話頭。凡是在禪定中所見到的善惡境界，都是由於不正當的思惟所造成的。只是閉著眼睛，精神不集中，意識隨著外境流動，半夢半醒。或者貪戀清靜的境界，導致見到種種幻境。如果是真正用功的衲子，應當想睡就睡，一覺醒來，就抖擻精神，揉搓眼睛，咬緊牙關，握緊拳頭，專心正念，懇切地追問，疑來疑去。到山窮水盡的時候，忽然疑團破裂，頓時見到自己本來的面目，不是從外面得來的。到了這個時候，才算得上是入門得地。更要求有明眼的宗師來加以抉擇，不可就此停止。一個法沒有明白，就一定要辨明；一個道理沒有通達，就一定要通透。假使開悟之後，不能通達教化的方便之門，古人說這是坐在百尺竿頭上，不能到達一切智慧之海。懸崖撒手，如果自認為能夠承擔一切，死後再甦醒，那是欺騙自己，也是欺騙天下人，是絕對不可能的。珍重！』 金臺覺禪師的法嗣 杭州徑山萬松慧林禪師 是郡里仁和縣沈氏的兒子。從天目山平舒禪師那裡聽聞了心要。後來遊歷金陵，聽到僧人誦讀丹霞禪師的上堂語，於是就大徹大悟。當時伏牛空幻禪師住在廣德，禪師前去拜見，呈上自己的見解，立刻得到印可。後來住在徑山。有一天，他向大眾告別，寫下偈語說：『七十六年，像浮萍一樣漂泊，無所依靠。本來就沒有去來，只是隨緣而已。』寫完就去世了。 大鑒慧能（六祖慧能）門下第三十一世 天琦瑞禪師的法嗣 隨州關子嶺龍泉無聞絕禪師
【English Translation】 English version: Penetration. It's like a person arriving home and no longer needing to ask for directions. After receiving the master's teachings, I wholeheartedly studied the phrase 'The myriad dharmas return to one, where does the one return?' Later, I visited Chan Master Shoutang in Yunnan, and upon arriving at Jiming Beach, I suddenly had a great enlightenment. When I met Chan Master Shoutang, our minds resonated like a needle and mustard seed fitting together, and I received his seal of approval. Afterwards, I went into seclusion in Shuangfeng Mountain. In the Ren Shen year of the Zhengde reign (1512) of the Ming Dynasty, I moved to Ruiyan Temple and instructed the assembly, saying: 'Those who study the Way should cut off all external connections, eliminate all distracting thoughts, and single-mindedly bring up the topic of their original inquiry. In all times, whether walking, standing, sitting, or lying down, and in all circumstances, whether favorable, adverse, painful, or joyful, one must not forget this topic. All good and evil states seen in meditation arise from improper thinking. Simply closing your eyes, with unfocused mind, letting your consciousness flow with external circumstances, half-dreaming and half-awake, or craving quietude, leading to seeing various illusory states. If you are a true monk working diligently, you should sleep when you are sleepy, and wake up refreshed after a good sleep. Get up, rouse your spirit, rub your eyes, clench your teeth, and clench your fists. Focus your mind on right mindfulness, earnestly and repeatedly questioning, doubting and doubting. When you reach the end of the road, when the mountains and rivers are exhausted, suddenly the ball of doubt shatters, and you instantly see your own original face, which is not obtained from outside. Only at this time can you be said to have entered the gate and gained ground. You must seek out a master with clear eyes to make a final determination, and you must not stop there. If one dharma is not understood, you must clarify it; if one principle is not penetrated, you must penetrate it thoroughly. If, after enlightenment, you cannot penetrate the expedient gates of transformation, the ancients called this sitting on a hundred-foot pole. You cannot reach the ocean of all wisdom. Letting go from the edge of a cliff, if you presume you can bear it, and revive after death, you are deceiving yourself and deceiving the world, which is absolutely impossible. Treasure this!' Successor of Chan Master Jintai Jue Chan Master Wansong Huilin of Jingshan Mountain in Hangzhou Was the son of the Shen family of Renhe County in the prefecture. He heard the essentials of the mind from Chan Master Pingshu of Tianmu Mountain. Later, he traveled to Jinling and, upon hearing a monk recite Chan Master Danxia's Dharma talk, he had a great enlightenment. At that time, Chan Master Konghuan of Funiu was residing in Guangde. The master went to visit him and presented his understanding, and immediately received his approval. Later, he resided at Jingshan Mountain. One day, he bid farewell to the assembly and wrote a verse, saying: 'Seventy-six years, drifting like duckweed, with nothing to rely on. Originally, there is no going or coming, only responding to conditions.' After writing, he passed away. Thirty-first generation from Dajian Huineng (the Sixth Patriarch Huineng) Successor of Chan Master Tianqi Rui Chan Master Wuwen Jue of Longquan, Guanziling, Suizhou
學正聰禪師
邵武人。族姓奚。母吳氏。髫年出家。二十受具。習止觀唯識論。一日有宿衲詰師曰。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。其意云何。師依文答之。宿譏訶而去。師從此激勵疑情頓發。坐臥不安經六載。一日聞馬嘶大悟。遂往見天琦。乃蒙印可。住後上堂。舉僧問雲門如何是一代時教。門曰對一說。龍泉則不然。若有問山僧如何是一代時教。劈脊便打曰合取狗口。僧問如何是本來面目。師曰石香亭。曰便恁么去時如何。師曰喪卻了也。問今朝四月八日天下叢林皆慶如來聖誕。未審如來何處降生。師于幾畫圓相示之。笑巖寶參。一日圍爐次。師曰。人人有個本來父母。子之父母今在何處。巖曰一火焚之。師曰恁么則子無父母耶。巖曰有則有佛眼覷不見。師曰子還見不。巖曰不見。師曰子何不見。巖曰若見即非真父母。師曰善哉。巖覆呈偈曰。本來真父母。歷劫不曾離。起坐承他力。寒溫亦共知。相逢不相見。相見不相識。為問今何在。分明呈似師。師即付以偈曰。汝心即吾心。吾心本無心。無心同佛心。佛心非吾心。復囑曰。汝當護持。緣熟智愚皆度。師于壬申七月初一示微疾。訣眾說偈趺坐而逝。全身塔于寺右。
沔州古巖禪師
中年雙目失明。笑巖參。師問何所來
【現代漢語翻譯】 現代漢語譯本 學正聰禪師
邵武（地名，今福建省邵武市）人。俗家姓奚。母親吳氏。年幼時出家，二十歲受具足戒。學習止觀和唯識論。一天，一位老僧問禪師：『大通智勝佛（佛名），在道場坐了十劫（時間單位，極長的時間），佛法仍然沒有顯現，不能成就佛道，這是什麼意思？』禪師按照經文回答。老僧譏諷他后離去。禪師從此激發了強烈的疑問，坐立不安，經過六年。一天，聽到馬嘶叫而大悟。於是前往拜見天琦禪師，得到他的印可。之後，禪師在法堂上開示，舉例說有僧人問雲門禪師：『如何是一代時教（佛教的全部教義）？』雲門禪師回答：『對一說。』龍泉禪師則不然，如果有人問我如何是一代時教，我會劈頭蓋臉地打他，說：『閉上你的狗嘴！』有僧人問：『如何是本來面目（人的本性）？』禪師說：『石香亭。』僧人問：『如果就這樣過去，會怎麼樣？』禪師說：『就喪失了。』問：『今天四月八日（佛誕日），天下叢林都在慶祝如來聖誕（釋迦牟尼佛的誕辰），不知道如來在哪裡降生？』禪師在地上畫了一個圓相來表示。笑巖寶禪師參與了討論。一天，大家圍著火爐，禪師說：『人人都有本來父母（指眾生的本性之源）。你們的父母現在在哪裡？』笑巖禪師說：『一把火燒掉了。』禪師說：『那麼你沒有父母了嗎？』笑巖禪師說：『有是有，佛眼也看不見。』禪師問：『你還見不到嗎？』笑巖禪師說：『見不到。』禪師問：『你為什麼見不到？』笑巖禪師說：『如果見到了，就不是真正的父母了。』禪師說：『說得好。』笑巖禪師又呈上一首偈語：『本來真父母，歷劫不曾離，起坐承他力，寒溫亦共知。相逢不相見，相見不相識，為問今何在，分明呈似師。』禪師於是用偈語回答：『汝心即吾心，吾心本無心，無心同佛心，佛心非吾心。』又囑咐說：『你應當護持佛法，因緣成熟時，無論智者還是愚者都要度化。』禪師在壬申年（1692年）七月初一，略微感到不適，向眾人告別，說了偈語，然後結跏趺坐而逝。全身被安葬在寺廟的右側。
沔州古巖禪師
中年時雙目失明。拜見笑巖禪師。禪師問他從哪裡來？
【English Translation】 English version Chan Master Xuezheng Cong
He was from Shaowu (a place name, now Shaowu City, Fujian Province), with the secular surname Xi. His mother was Wu. He became a monk at a young age and received full ordination at the age of twenty. He studied Zhi Guan (止觀, calming and insight meditation) and the Vijnaptimatrata (唯識論, Consciousness-only) school. One day, an old monk questioned the master, saying, 'The Great Penetrating Wisdom Buddha (大通智勝佛, a Buddha's name) sat in the Bodhimanda (道場, place of enlightenment) for ten kalpas (劫, eons), yet the Buddha-dharma (佛法, Buddha's teachings) did not manifest, and he could not attain Buddhahood. What does this mean?' The master answered according to the scriptures. The old monk criticized him and left. From then on, the master was motivated and a strong sense of doubt arose. He was restless for six years. One day, he had a great enlightenment upon hearing a horse neigh. He then went to see Chan Master Tianqi and received his approval. Afterwards, the master gave a Dharma talk in the hall, citing a monk who asked Chan Master Yunmen, 'What is the entire teachings of a lifetime (一代時教, the complete teachings of Buddhism)?' Chan Master Yunmen replied, 'Speaking in response to one.' Chan Master Longquan would not do that. If someone asked me what the entire teachings of a lifetime are, I would slap him in the face and say, 'Shut your dog mouth!' A monk asked, 'What is the original face (本來面目, one's true nature)?' The master said, 'Stone Fragrance Pavilion.' The monk asked, 'What happens if one goes on like this?' The master said, 'Then one loses it.' Asked, 'Today is the eighth day of the fourth month (佛誕日, Buddha's Birthday), and all the monasteries in the world are celebrating the birth of the Tathagata (如來, another name for the Buddha). I wonder where the Tathagata was born?' The master drew a circle on the ground to indicate it. Chan Master Xiaoyan Bao participated in the discussion. One day, as everyone gathered around the stove, the master said, 'Everyone has original parents (本來父母, the source of all beings' nature). Where are your parents now?' Chan Master Xiaoyan said, 'Burned by a fire.' The master said, 'Then do you have no parents?' Chan Master Xiaoyan said, 'Yes, but the Buddha's eye cannot see them.' The master asked, 'Can you not see them?' Chan Master Xiaoyan said, 'I cannot see them.' The master asked, 'Why can't you see them?' Chan Master Xiaoyan said, 'If I could see them, they would not be the true parents.' The master said, 'Well said.' Chan Master Xiaoyan then presented a verse: 'The original true parents, have never left throughout the kalpas, rising and sitting, we rely on their strength, we share the cold and warmth. Meeting but not seeing, seeing but not recognizing, asking where they are now, I clearly present them to the master.' The master then replied with a verse: 'Your mind is my mind, my mind is originally no-mind, no-mind is the same as the Buddha's mind, the Buddha's mind is not my mind.' He further instructed, 'You should protect the Dharma, and when the conditions are ripe, you should liberate both the wise and the foolish.' On the first day of the seventh month of the Ren Shen year (壬申年, 1692 AD), the master felt slightly unwell. He bid farewell to the assembly, spoke a verse, and then passed away in the lotus position. His whole body was buried to the right of the temple.
Chan Master Guyan of Mianzhou
He lost his eyesight in middle age. He visited Chan Master Xiaoyan. The master asked him where he came from.
。巖曰親從關子嶺來。師曰無聞老兄好么。巖曰好。師曰如何見得好。巖曰老來康健。師曰爭見得康健。巖曰著衣吃飯坐臥經行。師曰與么則不出常情。巖曰要且常情莫測。師仰面大笑。翌日巖入室。師曰。嶺頭老兄。先師嘗許他悟處見骨。只是太樸無博學。巖曰和尚博學乎。師曰老僧亦非博學。巖曰恁么則一同也。師曰亦有不同處。巖曰如何是不同處。師曰他有眼我無眼。巖曰和尚若無眼爭見得渠無博學。師又大笑囑曰。子器非凡。宜深根固蒂。廣作利益非汝而誰。惜吾衰老不及見矣。巖拜謝而去。
伏牛濟庵大休實禪師
新鄭李氏子。幼嬰疾苦。甫數歲父母慮其不育命投寶珠受業。年二十訪老宿古心示萬法歸一一歸何處話。尋入火場打三有省。述偈曰。法身本無相。法相本來空。會得者訊息。處處顯家風。后往謁天奇和尚。途中遇天真月印二禪客同至關子嶺。奇問你三人一路么。師曰雖然一路來處不同。奇曰如何是你本來面目。師便珍重。奇曰未在更道。師便喝。奇曰父母未生前喝個甚麼。師無語而出。自後數呈伎倆奇皆不諾。一日侍奇于承天。奇問曰藏身處沒軌跡沒軌跡處莫藏身你作么生會。師曰當堂不正坐那赴兩頭機。奇為助喜。住后升座。須彌作舞海水騰波。龍象交參人天共聚。大地山河同宣
【現代漢語翻譯】 現代漢語譯本 巖（僧人名）說：『我從關子嶺（地名）來。』 師（禪師）說：『無聞老兄（僧人名，禪師對他的尊稱）好嗎？』 巖（僧人名）說：『好。』 師（禪師）說：『如何見得好？』 巖（僧人名）說：『老來康健。』 師（禪師）說：『爭見得康健？』 巖（僧人名）說：『著衣吃飯坐臥經行。』 師（禪師）說：『與么則不出常情。』 巖（僧人名）說：『要且常情莫測。』 師（禪師）仰面大笑。 翌日，巖（僧人名）入室。 師（禪師）說：『嶺頭老兄（僧人名，指無聞）先師（禪師的老師）嘗許他悟處見骨，只是太樸無博學。』 巖（僧人名）說：『和尚（對禪師的尊稱）博學乎？』 師（禪師）說：『老僧亦非博學。』 巖（僧人名）說：『恁么則一同也。』 師（禪師）說：『亦有不同處。』 巖（僧人名）說：『如何是不同處？』 師（禪師）說：『他有眼我無眼。』 巖（僧人名）說：『和尚（對禪師的尊稱）若無眼，爭見得渠（他）無博學？』 師（禪師）又大笑，囑咐說：『子（你）器非凡，宜深根固蒂，廣作利益，非汝而誰？惜吾衰老不及見矣。』 巖（僧人名）拜謝而去。
伏牛濟庵大休實禪師
新鄭李氏之子。幼年多病。幾歲時，父母擔心他不能長大，命他到寶珠寺出家。二十歲時，他拜訪老修行古心，請教『萬法歸一一歸何處』的話頭。不久后，他在火場中打坐，有所領悟，寫了一首偈：『法身本無相，法相本來空。會得者訊息，處處顯家風。』後來他去拜謁天奇和尚。途中遇到天真、月印兩位禪客，一同來到關子嶺（地名）。天奇和尚問：『你們三人一路嗎？』 師（禪師）說：『雖然一路，來處不同。』 天奇和尚說：『如何是你本來面目？』 師（禪師）便珍重（一種禪宗的表達方式）。 天奇和尚說：『未在，更道。』 師（禪師）便喝（禪宗的一種表達方式）。 天奇和尚說：『父母未生前，喝個甚麼？』 師（禪師）無語而出。自此之後，多次展示自己的禪法，天奇和尚都不認可。一日，師（禪師）在承天寺侍奉天奇和尚，天奇和尚問：『藏身處沒軌跡，沒軌跡處莫藏身，你作么生會？』 師（禪師）說：『當堂不正坐，那赴兩頭機。』 天奇和尚非常高興。住持寺院后，升座說法：須彌山（佛教名山）作舞，海水騰波，龍象（比喻有力量的人）交參，人天（人和天神）共聚，大地山河一同宣說。
【English Translation】 English version Yan (a monk's name) said, 'I come from Guanzi Ridge (place name).' The Master (Zen master) said, 'Is Elder Brother Wuwen (a monk's name, an honorific title for him by the Zen master) well?' Yan (a monk's name) said, 'Well.' The Master (Zen master) said, 'How do you see that he is well?' Yan (a monk's name) said, 'He is healthy in his old age.' The Master (Zen master) said, 'How do you see that he is healthy?' Yan (a monk's name) said, 'He wears clothes, eats, sits, lies down, and walks around.' The Master (Zen master) said, 'If so, then it does not go beyond the ordinary.' Yan (a monk's name) said, 'But the ordinary is unfathomable.' The Master (Zen master) looked up and laughed loudly. The next day, Yan (a monk's name) entered the room. The Master (Zen master) said, 'Elder Brother of the Ridge (monk's name, referring to Wuwen), the former master (the Zen master's teacher) once praised him for seeing the bone in his enlightenment, but he is too simple and lacks erudition.' Yan (a monk's name) said, 'Is the monk (a respectful term for the Zen master) erudite?' The Master (Zen master) said, 'This old monk is also not erudite.' Yan (a monk's name) said, 'Then they are the same.' The Master (Zen master) said, 'There are also differences.' Yan (a monk's name) said, 'What are the differences?' The Master (Zen master) said, 'He has eyes, and I have no eyes.' Yan (a monk's name) said, 'If the monk (a respectful term for the Zen master) has no eyes, how can he see that he (Wuwen) lacks erudition?' The Master (Zen master) laughed again and instructed, 'Your talent is extraordinary. You should deeply root and strengthen your foundation, and widely benefit others. Who else but you can do this? It is a pity that I am old and will not live to see it.' Yan (a monk's name) bowed and left.
Zen Master Daxiushi of Ji'an, Funiu
He was a son of the Li family of Xinzheng. He suffered from illness in his youth. When he was a few years old, his parents, fearing that he would not survive, sent him to Baozhu Temple to become a novice. At the age of twenty, he visited the old practitioner Guxin and asked about the saying, 'All dharmas return to one, where does one return to?' Soon after, he sat in meditation in a fire field and had some realization. He wrote a verse: 'The Dharmakaya (Buddha's body of essence) is originally without form, the Dharma-form is originally empty. If you understand this message, everywhere will reveal the family style.' Later, he went to visit the Venerable Tianqi. On the way, he met two Zen travelers, Tianzhen and Yueyin, and they arrived at Guanzi Ridge (place name) together. Venerable Tianqi asked, 'Are you three on the same path?' The Master (Zen master) said, 'Although we are on the same path, our origins are different.' Venerable Tianqi said, 'What is your original face?' The Master (Zen master) then 'treasured' (a Zen expression). Venerable Tianqi said, 'Not yet, say more.' The Master (Zen master) then shouted (a Zen expression). Venerable Tianqi said, 'Before your parents were born, what are you shouting?' The Master (Zen master) was speechless and left. From then on, he displayed his Zen skills many times, but Venerable Tianqi did not approve of them. One day, the Master (Zen master) was serving Venerable Tianqi at Chengtian Temple. Venerable Tianqi asked, 'Where you hide your body there are no traces, where there are no traces, do not hide your body, how do you understand this?' The Master (Zen master) said, 'Sitting improperly in the hall, how can one attend to both ends?' Venerable Tianqi was very pleased. After residing in the temple, he ascended the seat and preached: Mount Sumeru (Buddhist sacred mountain) dances, the sea surges, dragons and elephants (metaphor for powerful people) interact, humans and gods gather together, and the earth and mountains together proclaim the Dharma.
妙句。三賢十聖共證菩提。眉藏寶劍起寒光。袖隱金錘行正令。明殺活。顯全機。舉拂子。還有明眼衲僧不顧危亡向前一肩擔荷得么。便下座。笑巖參。問如何是祖師西來意。師豎起拂子。巖曰此外更有指示也無。師擲下拂子。巖便禮拜。復敘問參關子嶺話。師曰怪道親見作家來。巖便喝。少頃師又問曰我那老兄別來四十年未知近日鼻孔如何。巖曰與和尚鼻孔一般。師曰上座還見老僧鼻孔么。巖曰見。師曰向甚麼處見。巖曰兩眼下口門上。師曰有秘密句曾向上座道么。巖曰曾道。師曰試舉看。巖曰合取臭口。師拈拂子。巖便喝。拂袖而出。
天池素禪師法嗣
襄陽府大覺圓禪師
漢川人。儀貌豐碩。聲如洪鐘。參叩凈庵默契。庵付偈曰。一枝正法眼。列祖遞傳來。付汝待時至。馨香遍九垓。師受囑后隱居襄西。笑巖爽庵參謁求依侍。師曰。上座錯了也。老拙平生溫飽自適別無所長。爽曰某等生死事大。語未竟。師約而笑曰老拙亦有生死何獨爾有。爽曰。某恨晚進多無恒志。和尚豈拒人哉。師曰出家兒本自無事。爾何無事生事。少間曰粥飯自辦始得。師方便莫測。最惡時機不淳誠。一日室中舉外道問佛。不問有言不問無言。世尊良久。外道大悟。師曰。問既不涉有無。良久亦是閑名。正恁么時外道悟
【現代漢語翻譯】 現代漢語譯本： 妙句。三賢（指佛教中的三位賢者）十聖（指佛教中的十位聖人）共同證得菩提（覺悟）。眉宇間藏著寶劍，閃耀著寒光。衣袖中隱藏著金錘，執行著正令。明明是殺，卻又是活，顯現出全部的玄機。舉起拂塵，還有明眼的僧人，不顧危險，挺身而出，承擔起這份責任嗎？說完便走下座位。笑巖禪師前來參拜，問道：『如何是祖師西來意？』禪師豎起拂塵。笑巖說：『此外還有其他的指示嗎？』禪師擲下拂塵。笑巖便禮拜。笑巖禪師又敘述了之前參訪關子嶺的經過。禪師說：『怪不得你親眼見到了真正的行家。』笑巖便喝了一聲。過了一會兒，禪師又問：『我那位老兄分別四十年了，不知道他最近的鼻孔怎麼樣了？』笑巖說：『和和尚的鼻孔一樣。』禪師說：『上座還看見老僧的鼻孔嗎？』笑巖說：『看見了。』禪師說：『在什麼地方看見的？』笑巖說：『兩眼下，口門上。』禪師說：『有沒有秘密的話曾經對上座說過？』笑巖說：『說過。』禪師說：『試著說出來聽聽。』笑巖說：『閉上你的臭嘴。』禪師拿起拂塵，笑巖便喝了一聲，拂袖而去。
天池素禪師的法嗣
襄陽府大覺圓禪師
是漢川人。儀容相貌豐滿碩大，聲音洪亮如鐘。參拜凈庵禪師，彼此心意相合。凈庵禪師授予他偈語說：『一枝正法眼，列祖遞傳來。付汝待時至，馨香遍九垓。』禪師接受囑託后，隱居在襄陽西部。笑巖禪師和爽庵禪師前來參拜，請求依附侍奉。禪師說：『上座錯了。老拙我平生溫飽自足，別無其他長處。』爽庵說：『我們生死事大。』話還沒說完，禪師微微一笑說：『老拙我也有生死，難道只有你們有嗎？』爽庵說：『我遺憾自己入門太晚，又大多沒有恒心。和尚難道要拒絕人嗎？』禪師說：『出家人本來就沒事，你為何無事生事？』過了一會兒又說：『粥飯自己解決才行。』禪師的方便教化難以測度，最厭惡時機不純真誠。有一天，禪師在室內舉外道問佛的故事：不問『有』，不問『無』，世尊良久不語。外道因此大悟。禪師說：『既然問題不涉及「有」和「無」，那麼世尊的良久不語也是多餘的。正在這個時候，外道才悟了。』
【English Translation】 English version: A wonderful phrase. The Three Worthies (Three virtuous figures in Buddhism) and Ten Saints (Ten holy figures in Buddhism) together attain Bodhi (Enlightenment). A precious sword is hidden between the eyebrows, emitting a cold light. A golden hammer is concealed in the sleeve, carrying out the correct decree. Clearly killing, yet also living, revealing the complete mechanism. Raising the whisk, are there any clear-eyed monks who, regardless of danger, will step forward and shoulder this responsibility? Then he descended from the seat. Chan Master Xiaoyan came to pay respects and asked, 'What is the meaning of the Patriarch's coming from the West?' The Master raised his whisk. Xiaoyan said, 'Is there any other instruction besides this?' The Master threw down the whisk. Xiaoyan then bowed. Xiaoyan Chan Master then recounted his previous visit to Guanzi Ridge. The Master said, 'No wonder you have personally seen a true master.' Xiaoyan then shouted. After a while, the Master asked again, 'My old brother has been separated for forty years, I wonder how his nostrils are these days?' Xiaoyan said, 'The same as the Abbot's nostrils.' The Master said, 'Does the Venerable see the old monk's nostrils?' Xiaoyan said, 'I see them.' The Master said, 'Where do you see them?' Xiaoyan said, 'Below the eyes, above the mouth.' The Master said, 'Have I ever told the Venerable any secret words?' Xiaoyan said, 'You have.' The Master said, 'Try to say them.' Xiaoyan said, 'Shut your stinky mouth.' The Master picked up the whisk, Xiaoyan then shouted, and flung his sleeves and left.
Dharma Heir of Chan Master Tianchi Su
Chan Master Dajue Yuan of Xiangyang Prefecture
Was a native of Hanchuan. His appearance was full and large, and his voice was as loud as a bell. He visited Chan Master Jing'an and their minds resonated with each other. Jing'an gave him a verse saying: 'A branch of the true Dharma eye, passed down by successive ancestors. Entrust it to you to await the time, its fragrance will spread throughout the nine realms.' After receiving the entrustment, the Master lived in seclusion in western Xiangyang. Chan Master Xiaoyan and Chan Master Shuang'an came to pay respects and requested to rely on him for service. The Master said, 'Venerable, you are mistaken. This old clumsy one is content with warmth and fullness in life and has no other strengths.' Shuang'an said, 'Our matters of life and death are great.' Before he finished speaking, the Master smiled slightly and said, 'This old clumsy one also has life and death, why only you?' Shuang'an said, 'I regret entering the path late, and most lack perseverance. Would the Abbot refuse people?' The Master said, 'A monastic has originally nothing to do, why do you create something out of nothing?' After a while, he said, 'You must provide your own congee and rice.' The Master's expedient teachings were unfathomable, and he most disliked insincerity. One day, in the room, he raised the story of the heretic asking the Buddha: not asking about 'existence', not asking about 'non-existence', the World-Honored One remained silent for a long time. The heretic was thus greatly enlightened. The Master said, 'Since the question does not involve 'existence' or 'non-existence', then the World-Honored One's long silence is also superfluous. It was at this very moment that the heretic was enlightened.'
個什麼。巖擬進語。師遽以手掩其口曰猶掛唇齒在。巖乃釋然曰可謂東土衲僧不及西天外道。占偈曰。自笑當年畫模則。幾番紅了幾番黑。如今謝主老還鄉。那管平生得未得。師稱賞之。后無疾而化。世壽七十三僧臘五十三。
野翁曉禪師法嗣
嘉興府無趣如空禪師
本郡秀水施氏子。生於弘治辛亥十月十八日。幼慕宗乘留心體究。同法舟濟參訪數載。后見野翁徹法源底。啟關示眾。自結玄關自活埋。自吾閉也自吾開。一拳打破玄關竅。放出從前者漢來。元宵示眾。畫角聲中薦得。觀音未是作家。綵燈影里知歸。室利謾夸好手。恁么告報與諸人。也須笑破虛空口。若也未瞥然。再看鰲山顛倒走。參小參。眾立定。師喝一喝曰禍出私門。便歸方丈。示眾。舉修多羅教曰。以思惟心測度如來圓覺境界。如將螢火燒須彌山。師曰我且問你諸人。如來境界既是測度不得底。畢竟如何合煞。喝一喝。還見教意么。便下座。示眾。言前薦得已天涯。句下承當路轉賒。一擊鐵圍如粉碎。海天空闊雁行斜。除夕小參。時窮何似日窮好。月若窮來歲亦然。三十六旬窮過了。東村王老夜燒錢。老漢並無一物。應個時節因緣。拈拄杖。只有者個無窮無盡歷劫經年。今夜隨時送去。免教涉蔓相牽。擲下拄杖。歷劫得來今斷送
【現代漢語翻譯】 現代漢語譯本： 『個什麼。』巖擬進語。（巖，指一位僧人） 師遽以手掩其口曰：『猶掛唇齒在。』（師，指禪師） 巖乃釋然曰：『可謂東土衲僧不及西天外道。』（衲僧，指僧人；外道，指佛教以外的修行者） 占偈曰：『自笑當年畫模則，幾番紅了幾番黑。如今謝主老還鄉，那管平生得未得。』 師稱賞之。后無疾而化。世壽七十三，僧臘五十三。（僧臘，指僧人受戒后的年齡）
野翁曉禪師法嗣
嘉興府無趣如空禪師
本郡秀水施氏子。生於弘治辛亥（1491年）十月十八日。幼慕宗乘，留心體究。（宗乘，指佛教的宗旨和修行方法） 同法舟濟參訪數載。后見野翁徹法源底。 啟關示眾：『自結玄關自活埋，自吾閉也自吾開。一拳打破玄關竅，放出從前者漢來。』（玄關，指修行的關鍵） 元宵示眾：『畫角聲中薦得，觀音未是作家。綵燈影里知歸，室利謾夸好手。（觀音，指觀世音菩薩；室利，指吉祥） 恁么告報與諸人，也須笑破虛空口。若也未瞥然，再看鰲山顛倒走。』 參小參。眾立定。師喝一喝曰：『禍出私門。』便歸方丈。（方丈，指禪寺住持的住所） 示眾。舉修多羅教曰：『以思惟心測度如來圓覺境界，如將螢火燒須彌山。』（修多羅，指佛經；如來，指佛；圓覺，指圓滿覺悟；須彌山，佛教中的聖山） 師曰：『我且問你諸人，如來境界既是測度不得底，畢竟如何合煞？』喝一喝。『還見教意么？』便下座。 示眾：『言前薦得已天涯，句下承當路轉賒。一擊鐵圍如粉碎，海天空闊雁行斜。』（鐵圍，指鐵圍山，佛教中圍繞世界的山） 除夕小參。『時窮何似日窮好，月若窮來歲亦然。三十六旬窮過了，東村王老夜燒錢。』 老漢並無一物，應個時節因緣。拈拄杖。『只有者個無窮無盡歷劫經年。今夜隨時送去，免教涉蔓相牽。』擲下拄杖。『歷劫得來今斷送。』
【English Translation】 English version: 『What is it?』 Yan attempted to speak. (Yan refers to a monk) The master quickly covered his mouth with his hand, saying, 『It still hangs on your lips and teeth.』 (The master refers to the Zen master) Yan then understood and said, 『It can be said that the monks of the Eastern Land are not as good as the heretics of the Western Heaven.』 (Nasseng refers to monks; heretics refer to practitioners outside of Buddhism) He composed a verse: 『I laugh at myself for drawing models in the past, turning red and black many times. Now, thanking the master, I return to my hometown, not caring about what I have gained or lost in my life.』 The master praised him. Later, he passed away without illness. His age was seventy-three, and his monastic age was fifty-three. (Monastic age refers to the age after a monk is ordained)
Successor of Zen Master Ye Weng Xiao
Zen Master Wuyi Rukong of Jiaxing Prefecture
He was a native of the Shi family in Xiushui of this prefecture. He was born on the eighteenth day of the tenth month of the Xin Hai year of the Hongzhi era (1491). He admired the teachings of the sect from a young age and devoted himself to studying them. (Zongcheng refers to the tenets and practices of Buddhism) He visited with Dharma Boat Ji for several years. Later, he saw Ye Weng thoroughly understand the source of the Dharma. Opening the gate, he instructed the assembly: 『Self-tie the mysterious gate, self-bury alive; I close it myself, I open it myself. With one punch, break open the mysterious gate, releasing the former Han people.』 (Xuanguan refers to the key to practice) Instructing the assembly on the Lantern Festival: 『In the sound of the painted horns, one recognizes the realization; Guanyin is not the creator. In the shadows of the colored lanterns, one knows where to return; Shili boasts of being a good hand. (Guanyin refers to Avalokiteśvara; Shili refers to auspiciousness) Telling everyone like this, you must also laugh and break the mouth of emptiness. If you haven't glimpsed it yet, look again at Mount Ao running upside down.』 Participating in a small assembly. The assembly stood still. The master shouted, 『Disaster comes from private doors.』 Then he returned to his abbot's room. (Fangzhang refers to the residence of the abbot of a Zen monastery) Instructing the assembly, he quoted the Sutra teaching: 『Using the mind of thought to measure the perfect enlightenment realm of the Tathagata is like using a firefly to burn Mount Sumeru.』 (Sutra refers to Buddhist scriptures; Tathagata refers to the Buddha; Yuanjue refers to perfect enlightenment; Sumeru refers to the sacred mountain in Buddhism) The master said, 『I will ask you all, since the realm of the Tathagata cannot be measured, how can it be combined after all?』 He shouted. 『Do you still see the meaning of the teaching?』 Then he stepped down from the seat. Instructing the assembly: 『Before words, one recognizes that it is already at the end of the world; under the sentence, accepting the responsibility turns out to be a long journey. One strike shatters the Iron Mountain into powder, the sea and sky are vast, and the geese fly diagonally.』 (Tiewei refers to Mount Tiewei, the mountain surrounding the world in Buddhism) Small assembly on New Year's Eve. 『How can the end of time be as good as the end of the day? If the moon ends, so will the year. After thirty-six seasons have passed, Wang the Old Man in the east village burns money at night.』 The old man has nothing, responding to the causal conditions of the season. Picking up the staff. 『Only this is endless, lasting for kalpas. Tonight, send it away at any time, avoiding entanglement with vines.』 Throwing down the staff. 『What has been obtained through kalpas is now sent away.』
。拍雙空手接新年。示眾。佛是眾生屋裡了事人。眾生是佛屋裡不了事漢。若要一樣。但佛與眾生一時放卻。則無了無不了。卓拄杖。但於事上通無事。見色聞聲不用聾。端陽示眾。佳節端陽何曾訂約。五月五日年年撞著。風搖蒲劍碧楞楞。日照榴華紅灼灼。道在時節因緣。豈論正法末法。向來著意馳求通身是草。今日信手拈來無不是藥。豎拂子。大眾且道。此藥治甚麼病。擊拂子。不但老維摩。藥王藥上也吃一帖。示眾。豁開頂門眼。照徹大千界。既作法中王。於法得自在。師一夕湖邊步月適遇一僧。師曰。明月與清風。水天同一色。人人在箇中。只是出不得。僧曰打草驚蛇作么。師曰上座又作么生。僧曰看腳下。師大笑曰將謂鬍鬚赤更有赤鬚鬍。萬曆己卯仲冬師謂門人性沖曰。來歲中秋五六之間吾行矣。子宜知。庚辰八月十六日沖以前期而至。師示微疾。集眾說偈曰。生來死去空華。死去生來一夢。皮囊付與丙丁公。白骨斷橋隨眾。阿呵呵。明月清風吟弄。語畢端坐而逝。世壽九十。
無盡海禪師法嗣
大休宗隆禪師
僧問如何是祖師西來意。師曰黃瓜茄子。
天寧濟禪師法嗣
嘉興府胥山雲谷法會禪師
本郡嘉善懷氏子。芟染于大云寺。時法舟掩室于天寧。師往參叩。示
【現代漢語翻譯】 現代漢語譯本： 拍雙空手迎接新年。示眾。佛是眾生家裡解決事情的人，眾生是佛家裡不能解決事情的人。如果要一樣，就把佛與眾生一時都放下，就沒有了了與不了了。拄著枴杖說，只要在事上通達無事，見色聞聲也不用裝聾。端午節示眾，美好的節日端午節何曾訂約，每年五月初五都會撞上。風搖動蒲劍，碧綠閃亮，陽光照耀石榴花，紅艷灼灼。道在於時節因緣，哪裡論什麼正法末法。向來著意追求，通身都是草，今日信手拈來，無不是藥。豎起拂塵說，各位，這藥治什麼病？敲擊拂塵說，不只是老維摩（Vimalakirti，維摩詰，佛教在家菩薩的代表），藥王（Bhaisajya-raja，藥王菩薩）藥上也得吃一帖。示眾，豁開頂門眼，照徹大千世界。既然做了法中之王，於法就能得自在。禪師一夜在湖邊散步賞月，恰巧遇到一個僧人。禪師說，明月與清風，水天同一色，人人在其中，只是出不來。僧人問，打草驚蛇做什麼？禪師問，上座你又怎麼樣？僧人說，看腳下。禪師大笑說，還以為只是鬍鬚紅，原來還有紅鬍鬚的胡人。萬曆己卯年（1579年）仲冬，禪師對門人慧沖說，明年中秋五六之間我就要走了，你要知道。庚辰年（1580年）八月十六日，慧沖按照先前的約定趕來。禪師略微示現疾病，召集眾人說偈語：生來死去都是空花，死去生來只是一場夢。皮囊交付給燒化的人，白骨在斷橋邊隨眾而去。阿呵呵，明月清風吟唱玩弄。說完就端坐而逝，世壽九十歲。
無盡海禪師的法嗣
大休宗隆禪師
有僧人問，什麼是祖師西來意（Bodhidharma，菩提達摩，禪宗初祖從西天來到東土的用意）？禪師說，黃瓜茄子。
天寧濟禪師的法嗣
嘉興府胥山雲谷法會禪師
是本郡嘉善人懷氏之子，在大云寺剃度出家。當時法舟禪師在天寧寺閉關，法會禪師前去參拜請教。
【English Translation】 English version: Waving empty hands to welcome the New Year. Showing to the public. The Buddha is the one who settles affairs in sentient beings' homes; sentient beings are those who cannot settle affairs in the Buddha's home. If you want them to be the same, then let go of both the Buddha and sentient beings at once, and there will be neither settling nor not settling. Thumping the staff, saying, 'Only by understanding non-affairs in the midst of affairs, seeing forms and hearing sounds without being deaf.' Showing to the public on the Dragon Boat Festival, 'The wonderful Dragon Boat Festival was never agreed upon; it always happens on the fifth day of the fifth month. The wind shakes the calamus sword, green and bright; the sun shines on the pomegranate flowers, red and dazzling. The Dao is in the conditions of the seasons; why discuss the Proper Dharma or the Dharma-ending Age? In the past, deliberately seeking was all grass; today, picking it up casually, everything is medicine.' Raising the whisk, 'Everyone, what disease does this medicine cure?' Striking the whisk, 'Not only old Vimalakirti (維摩詰，Buddhist layman representative), even Bhaisajya-raja (藥王菩薩，Medicine King Bodhisattva) must take a dose.' Showing to the public, 'Open the eye on the crown of the head, illuminating the great thousand worlds. Having become the king of Dharma, one is free in the Dharma.' One night, the Master was walking by the lake, admiring the moon, and happened to meet a monk. The Master said, 'The bright moon and the clear wind, the water and the sky are the same color. Everyone is in it, but just cannot get out.' The monk asked, 'Why stir up the grass and startle the snake?' The Master asked, 'What about you, venerable?' The monk said, 'Watch your step.' The Master laughed loudly and said, 'I thought it was just a red beard, but there is also a red-bearded barbarian.' In the mid-winter of the Ji Mao year of Wanli (1579), the Master said to his disciple Huichong, 'I will be leaving between the fifth and sixth day of the Mid-Autumn Festival next year. You should know this.' On the sixteenth day of the eighth month of the Gengchen year (1580), Huichong arrived as previously agreed. The Master showed a slight illness, gathered the assembly, and said a verse: 'Birth and death are empty flowers; death and birth are just a dream. The skin bag is given to the cremation pyre; the white bones follow the crowd at the broken bridge. Aha ha ha, singing and playing with the bright moon and clear wind.' After speaking, he sat upright and passed away, at the age of ninety.
Dharma Heir of Chan Master Wujinhai
Chan Master Daxiu Zonglong
A monk asked, 'What is the meaning of Bodhidharma's (菩提達摩，the first patriarch of Zen Buddhism) coming from the West?' The Master said, 'Cucumber and eggplant.'
Dharma Heir of Chan Master Tianning Ji
Chan Master Yungu Fahui of Xushan, Jiaxing Prefecture
He was a native of Jiashan in this prefecture, a son of the Huai family. He shaved his head and dyed his robes at Dayun Temple. At that time, Chan Master Fazhou was in seclusion at Tianning Temple, and Chan Master Fahui went to pay his respects and inquire.
以唸佛是誰話。一日齋次。食器墜地豁然有省。僧問如何是祖師西來意。師曰有水皆含月無山不帶云。僧曰莫更有奇特處么。師曰切忌喚龜作鱉。問如何某甲直捷用心處。師曰。舉不顧即差誤。擬思量何劫悟。師居常不設臥具。晝夜危坐。四十餘年如同一日。萬曆三年正月五日示寂。壽七十臘五十六。
嘉興府精嚴東溪方澤禪師
郡之嘉善人。族姓任。首謁法舟于天寧。一日室中舉龍潭見天皇公案。至何處不指示心要。言下有省。后蒙印可。解制秉拂。佛法雖遍一切世間而未嘗有絲毫透漏。作么生結。雖未嘗有絲毫透漏。亦未嘗有絲毫囊藏。又作么生解。故知百丈大師曲引初機。為此方便誑諕之辭。其實莫能結莫能解也。設使有個孟八郎漢出來道。我能向百丈大師結不得處一結結斷。直使天下衲僧忘前失后求出無門。亦能向百丈大師解不得處一解解開。直使天下衲僧七狼八藉竄身無地。卻甚奇特。諸上座。彼既丈夫。我能不爾。良久。擊拂子一下曰吽。
天池聚禪師法嗣
浮峰普恩上座
山陰金氏子。年十歲往從延福鑑湖受業。至十九忽念生死事大奮志尋師。初至大慈叩無際。首座示以心生則種種法生之語。師當下有所契入。有偈曰。返本還源便到家。亦無玄妙可稱夸。湛然一片真如
【現代漢語翻譯】 現代漢語譯本： 以唸佛是誰這句話頭為話柄。一天齋飯時，餐具掉在地上，忽然有所領悟。有僧人問：『如何是祖師西來意？』禪師說：『有水的地方都映著月亮，沒有山的地方不帶著雲彩。』僧人又問：『莫非還有更奇特的地方嗎？』禪師說：『切記不要把烏龜叫做鱉。』問：『某甲（指自己）如何才能直接用心？』禪師說：『一舉心就錯了，想要思量，多少劫才能領悟？』禪師平時不設臥具，日夜端坐，四十多年如同一日。萬曆三年（1575年）正月初五圓寂，享年七十歲，僧臘五十六年。
嘉興府精嚴東溪方澤禪師
是嘉興府嘉善縣人，俗姓任。最初在天寧寺拜訪法舟禪師。一天，在禪房裡舉龍潭和尚見天皇和尚的公案，說到『在何處不指示心要』時，言下有所領悟，後來得到法舟禪師的印可。解制后開始主持法席。佛法雖然遍佈一切世間，但未曾有絲毫遺漏。要怎麼總結呢？雖然未曾有絲毫遺漏，也未曾有絲毫隱藏。又要怎麼解釋呢？所以知道百丈大師是爲了引導初學者，才說了這種方便的欺騙之辭，其實是既不能總結也不能解釋的。假設有個孟八郎這樣的人出來說：『我能向百丈大師總結不了的地方一舉總結斷，直接讓天下僧人忘前失后，求出無門；也能向百丈大師解釋不了的地方一舉解釋開，直接讓天下僧人七零八落，無處藏身。』這難道不奇特嗎？各位禪師，別人既然是大丈夫，我難道不能這樣嗎？』良久，擊拂塵一下，說：『吽！』
天池聚禪師法嗣
浮峰普恩上座
是山陰（今浙江紹興）金氏之子。十歲時前往延福鑑湖寺接受教育。到十九歲時，忽然想到生死事大，立志尋訪名師。最初到大慈寺拜訪無際禪師，首座和尚用『心生則種種法生』這句話來開示他。上座當下有所領悟，作偈說：『返本還源便到家，亦無玄妙可稱夸。湛然一片真如（指事物的本性）』
【English Translation】 English version: He took 'Who is reciting the Buddha's name?' as his topic. One day, during a meal, a dish fell to the ground, and he suddenly had an awakening. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Wherever there is water, there is a reflection of the moon; no mountain is without clouds.' The monk asked, 'Is there anything more extraordinary?' The master said, 'Be sure not to call a turtle a鱉 (biē, soft-shelled turtle).' Someone asked, 'How can I directly apply my mind?' The master said, 'The moment you think, you are mistaken; if you try to contemplate, how many kalpas (aeon) will it take to awaken?' The master usually did not have bedding and sat upright day and night, for more than forty years as if it were a single day. He passed away on the fifth day of the first month of the third year of the Wanli reign (1575), at the age of seventy, with fifty-six years as a monk.
Chan Master Fangze of Jingyan Dongxi in Jiaxing Prefecture
He was from Jiashan County in Jiaxing Prefecture, with the surname Ren. He first visited Dharma Boat (Fǎ Zhōu) at Tianning Temple. One day, in the room, he brought up the case of Longtan (Dragon Pool) meeting Emperor Tianhuang (Heavenly Emperor), saying, 'Where is the essential point not indicated?' Upon hearing this, he had an awakening and was later approved by Dharma Boat. After the retreat, he began to preach. Although the Buddha-dharma pervades all worlds, it has never had the slightest leakage. How should we conclude this? Although there has never been the slightest leakage, there has also never been the slightest concealment. How should we explain this? Therefore, we know that Great Master Baizhang (Hundred Zhang) deliberately led beginners with this expedient and deceptive language. In reality, it can neither be concluded nor explained. Suppose there is someone like Mengbalang who comes out and says, 'I can conclude what Great Master Baizhang could not conclude, directly causing all monks in the world to forget the past and lose the future, with no way out; I can also explain what Great Master Baizhang could not explain, directly causing all monks in the world to be scattered and have nowhere to hide.' Wouldn't that be extraordinary? Fellow practitioners, since he is a great man, can I not be like him?' After a long pause, he struck the whisk once and said, 'Hūm!'
Dharma Heir of Chan Master Ju of Tianchi
Senior Monk Pu'en of Fufeng
He was the son of the Jin family of Shanyin (present-day Shaoxing, Zhejiang). At the age of ten, he went to Yanfu Jianhu Temple to receive education. At the age of nineteen, he suddenly thought about the great matter of life and death and resolved to seek a teacher. He first visited Wuji (Boundless) at Daci Temple. The head monk instructed him with the words 'When the mind arises, all kinds of dharmas arise.' The senior monk immediately had some understanding and composed a verse: 'Returning to the root and going back to the source, one arrives home; there is nothing mysterious to praise. Pure and clear, a single piece of True Thusness (Tathata).'
性。迷失皆因一念差。復見法舟于天寧。呈所見。舟可之。又謁萬松休于烏石峰。松問何來。師曰天寧。松曰有何言句。師舉前話。松曰不是不是。師曰。天寧道是。和尚如何道不是。松曰。天寧則是。我則不是。師疑不決。后參玉芝。復舉前話。芝曰。是與不是未出常情。二俱吃棒有分。師曰如何是出常情句。芝與一掌。師當下豁然。平昔礙膺一時融釋。芝曰。汝既如是當善護持。復以偈囑曰。莫學支流辨濁清。是非盡處出常情。鐵鞭擊碎珊瑚月。會看東山水上行。
雙峰琴禪師法嗣
建寧府斗峰天真道覺禪師
本郡建安張氏子。看萬法歸一一歸何處話久而有省。占偈曰。一手拍兮一手鼓。無位真人出格舞。口中唱出無腔歌。三千諸佛同一母。往見古音求證。音稱賞之。
大鑒下第三十二世
關嶺聰禪師法嗣
北京善果月心笑巖德寶禪師
金臺之世族。父吳門。母丁氏。生於正德壬申臘月望日。早失恃怙。年弱冠偶詣講席聽講華嚴大疏。至十地品不覺身心廓然。嘆曰千古同一幻夢耳。遂決志出家。逾年往從廣惠大寂能祝髮。明年受具。朝參夕叩。雖深信知有。不肯自休務期親證。遍謁大用月舟古春古拙諸老。后至關子嶺參無聞和尚。問十聖三賢已全聖智。如何道不明斯
【現代漢語翻譯】 現代漢語譯本： 性（自性，本性）。迷失都是因為一念之差。後來在天寧寺再次見到法舟禪師，呈上自己的見解，法舟禪師認可了他。他又去烏石峰拜訪萬松休禪師，萬松休禪師問他從哪裡來，他說從天寧寺來。萬松休禪師問：『有什麼言語？』他舉了之前的話。萬松休禪師說：『不是，不是。』他說：『天寧寺說是，和尚您為什麼說不是？』萬松休禪師說：『天寧寺說的是，我說的不是。』他疑惑不決。後來參訪玉芝禪師，再次舉了之前的話。玉芝禪師說：『是與不是，都未超出常情，二者都該吃棒。』他問：『如何是超出常情的語句？』玉芝禪師給他一掌，他當下豁然開悟，平素的障礙一時消融。玉芝禪師說：『你既然如此，應當好好守護。』又用偈語囑咐他說：『不要學支流去分辨濁與清，是非斷盡之處才能顯出常情。用鐵鞭擊碎珊瑚上的月影，便會看到東山的水在水上流淌。』
雙峰琴禪師的法嗣
建寧府斗峰天真道覺禪師
是本郡建安人張氏之子。參看『萬法歸一一歸何處』的話頭很久後有所領悟，作偈說：『一手拍，一手鼓，無位真人出格舞。口中唱出無腔歌，三千諸佛同一母。』前往拜見古音禪師求證，古音禪師稱讚他。
大鑒慧能六祖下第三十二世
北京善果月心笑巖德寶禪師
是金臺的世家大族，父親姓吳，母親姓丁。生於明朝正德壬申年（1512年）臘月十五日。早年喪母。二十歲左右時，偶然到講席聽講《華嚴大疏》，聽到十地品時，不覺身心廓然開朗，感嘆說：『千古都是一場幻夢啊！』於是決心出家。過了一年，前往廣惠寺跟隨大寂能剃度。第二年受具足戒。早晚參禪叩問，雖然深信有道，但不肯自己停止，務必親身證悟。遍訪大用、月舟、古春、古拙等老禪師。後來到關子嶺參訪無聞和尚，問：『十聖三賢已經完全具備聖智，為什麼說不明白這件事？』
【English Translation】 English version: Nature (Self-nature, inherent nature). Losing oneself is all due to a single wrong thought. Later, he met Chan Master Fazhou again at Tianning Temple, presented his views, and Chan Master Fazhou approved of him. He also went to Wushi Peak to visit Chan Master Wansongxiu. Chan Master Wansongxiu asked him where he came from, and he said he came from Tianning Temple. Chan Master Wansongxiu asked: 'What words do you have?' He cited the previous words. Chan Master Wansongxiu said: 'No, no.' He said: 'Tianning Temple says yes, why do you say no, Venerable?' Chan Master Wansongxiu said: 'Tianning Temple says yes, I say no.' He was doubtful and undecided. Later, he visited Chan Master Yuzhi and again cited the previous words. Chan Master Yuzhi said: 'Yes and no have not gone beyond the ordinary, both deserve a beating.' He asked: 'What is a sentence that goes beyond the ordinary?' Chan Master Yuzhi gave him a slap, and he suddenly became enlightened, and the obstacles that had been hindering him were dissolved at once. Chan Master Yuzhi said: 'Since you are like this, you should take good care of it.' He also instructed him with a verse: 'Do not learn from the branches to distinguish between turbid and clear, where right and wrong are exhausted, the ordinary will appear. Use an iron whip to smash the coral moon, and you will see the water of Dongshan flowing on the water.'
Dharma heir of Chan Master Shuangfeng Qin
Chan Master Tianzhen Daojue of Doufeng, Jianning Prefecture
Was the son of the Zhang family of Jian'an in this prefecture. After contemplating the topic 'The myriad dharmas return to one, where does the one return?' for a long time, he had some understanding and composed a verse saying: 'One hand claps, one hand drums, the true person without position dances out of the box. The mouth sings a song without melody, the three thousand Buddhas have the same mother.' He went to see Chan Master Guyin to seek verification, and Chan Master Guyin praised him.
32nd Generation from the Sixth Patriarch Huineng of Dajian
Chan Master Yuexin Xiaoyan Debao of Shanguo Temple, Beijing
Was from a prominent family in Jintai, his father's surname was Wu, and his mother's surname was Ding. He was born on the fifteenth day of the twelfth month of the Ren Shen year (1512) of the Zhengde reign of the Ming Dynasty. He lost his mother early. When he was about twenty years old, he happened to attend a lecture on the Great Commentary on the Avatamsaka Sutra, and when he heard the Tenth Ground Chapter, he felt his body and mind suddenly open up, and he exclaimed: 'The ages are all a dream!' So he resolved to leave home. A year later, he went to Guanghui Temple to follow Daji Neng to have his head shaved. The following year, he received the full precepts. He practiced Chan and asked questions morning and evening, and although he deeply believed in the Dao, he was not willing to stop himself, and he was determined to personally realize it. He visited old Chan masters such as Dayong, Yuezhou, Guchun, and Guzhuo. Later, he went to Guanziling to visit the Venerable Wuwen and asked: 'The Ten Sages and Three Worthies have fully possessed the wisdom of the sages, why do they say they do not understand this matter?'
旨。聞乃厲聲曰。十聖三賢汝已知。如何是斯旨。速道速道。師連下數語皆不契。遂發憤寢食俱廢。一日𢹂籃到澗邊洗菜。一莖菜葉墮水旋轉捉不住。忽有省。提籃喜躍而歸。聞立檐下問是甚麼。師曰一籃菜。聞曰何不別道。師曰請和尚別問來。至晚入室聞舉玄沙敢保老兄未徹話。師曰賊入空室。聞曰者則公案不得草草。師喝一喝拂袖便出。未幾復往見濟庵古巖大覺諸尊宿。皆器重之。后再參無聞。乃授記莂。復親炙年餘。辭去迴翔湘漢間。后抵金陵寓凈海牛首高座等處。數載復還金臺。初居圓通。次遷南寺鹿苑慈光善果諸剎。端陽上堂。舉大慧和尚上堂曰。今朝又是五月五。大鬼拍手小鬼舞。驀然撞著桃符神。兩手槌胸叫冤苦。師曰。大慧老漢大似少個禁。方向青天白日見神見鬼。笑巖則不然。今朝正是五月五。云從龍兮風從虎。山僧要與現前諸大聖凡賭個賭。信手拈來百草頭。甜者甜兮苦者苦。拈拄杖。驀然突出者一條。穿過從上諸佛祖。是你現前諸人百樣具有。為甚麼只少者一個。忽有個見義勇為底憤憤地向前道。和尚且莫壓良為賤。若論者一個。敢道人人不欠分毫。放下拄杖曰。汝宛不知。何妨矢上更加尖。堆上重添土。上堂。男兒固奮沖天志。莫若從頭放下來。直把髑髑枯死盡。仍教死眼豁然開。上堂。舉
【現代漢語翻譯】 旨。無聞厲聲問道：『十聖三賢你已經知道了，什麼是這個「旨」？快說！快說！』 師父連續說了幾句都不契合。於是發憤，廢寢忘食。一天，提著籃子到澗邊洗菜，一根菜葉掉入水中旋轉，怎麼也抓不住。忽然有所領悟，提著籃子歡喜跳躍地回來。無聞在屋檐下問：『是什麼？』 師父說：『一籃菜。』 無聞說：『為什麼不說別的？』 師父說：『請和尚另外問。』 晚上進入房間，無聞舉玄沙『敢保老兄未徹』的話。師父說：『賊入空室。』 無聞說：『這個公案不得草草了事。』 師父喝了一聲，拂袖便出。不久又去拜見濟庵、古巖、大覺等各位尊宿，都非常器重他。之後再次參拜無聞，無聞便為他授記。又親近了一年多，辭別離去，在湘江、漢水一帶遊歷。後來到達金陵（今南京），住在凈海、牛首、高座等處。幾年后又回到金臺。最初住在圓通，後來遷到南寺、鹿苑、慈光、善果等寺廟。端午節上堂，舉大慧和尚上堂語說：『今朝又是五月五，大鬼拍手小鬼舞。驀然撞著桃符神，兩手槌胸叫冤苦。』 師父說：『大慧老漢太像少了些禁忌，到處****見神見鬼。笑巖則不然，今朝正是五月五，云從龍兮風從虎。山僧要與現前諸大聖凡賭個賭。信手拈來百草頭，甜者甜兮苦者苦。』 拈起拄杖，『驀然突出者一條，穿過從上諸佛祖。』 是你現前諸人百樣具有，為什麼只少這一個？忽有個見義勇為的人憤憤地向前說道：『和尚且莫壓良為賤，若論這一個，敢道人人不欠分毫。』 放下拄杖說：『你完全不知道。何妨矢上更加尖，堆上重添土。』 上堂：男兒固然要奮發沖天的志向，不如從頭放下。直到髑髏枯死，仍教死眼豁然開朗。上堂，舉
【English Translation】 Zhi. Wuweng asked sternly: 'You already know the Ten Saints and Three Worthies, what is this 'Zhi'? Speak quickly! Speak quickly!' The master spoke several sentences that did not fit. So he was determined to neglect food and sleep. One day, carrying a basket to the stream to wash vegetables, a vegetable leaf fell into the water and spun around, unable to be caught. Suddenly he realized something, and returned happily, jumping and carrying the basket. Wuweng asked under the eaves: 'What is it?' The master said: 'A basket of vegetables.' Wuweng said: 'Why not say something else?' The master said: 'Please ask the monk separately.' In the evening, entering the room, Wuweng cited Xuan Sha's words 'Dare to guarantee that the old brother has not thoroughly understood.' The master said: 'A thief enters an empty room.' Wuweng said: 'This case cannot be dealt with carelessly.' The master shouted and flicked his sleeves and left. Soon after, he went to visit the venerable Ji'an, Guyan, Dajue, and others, who all valued him very much. After that, he visited Wuweng again, and Wuweng gave him a prophecy. After being close for more than a year, he bid farewell and traveled around the Xiangjiang and Hanshui areas. Later, he arrived in Jinling (now Nanjing), living in Jinghai, Niushou, Gaozuo and other places. After a few years, he returned to Jintai. At first, he lived in Yuantong, and later moved to Nansi, Luyuan, Ciguang, Shanguo and other temples. On the Dragon Boat Festival, he gave a lecture, citing the words of the monk Dahui: 'Today is the fifth day of May again, big ghosts clap their hands and little ghosts dance. Suddenly hitting the Taofu god, both hands beat his chest and cry out in grievance.' The master said: 'The old man Dahui seems to lack some taboos, everywhere **** seeing gods and ghosts. Xiaoyan is not like that, today is the fifth day of May, clouds follow dragons and wind follows tigers. This monk wants to gamble with all the great saints and mortals present. Picking up the heads of hundreds of herbs at will, the sweet are sweet and the bitter are bitter.' Picking up the staff, 'Suddenly one protrudes, piercing through all the Buddhas and ancestors from above.' You people present have all kinds of things, why is only this one missing? Suddenly a righteous person stepped forward angrily and said: 'Monk, don't oppress the good for the cheap, if you talk about this one, I dare say everyone has not missed a bit.' Putting down the staff, he said: 'You don't know at all. Why not make the arrow sharper, and add more soil to the pile.' Giving a lecture: A man should have the ambition to soar to the sky, but it is better to let go from the beginning. Until the skull is withered and dead, still teach the dead eyes to open wide. Giving a lecture, citing
南嶽讓和尚一日問眾曰。道一為人說法也未。曰已為眾說法了也。尚曰總未見人過個訊息來。乃密遣一僧去探囑曰。待渠上堂時便出問作么生。看渠有何言句。可記將來。僧往一如所教。馬祖曰。自從胡亂后。三十年不少鹽醬。僧回舉似。尚深肯之。師曰。馬大師三十年不少鹽醬。方可聚徒說法。山僧者里三十年不曾見個鹽醬。汝等在者里討什麼碗。以拄杖一時趁散。上堂。當門一隻箭。來者看方便。擬進問如何。穿過髑髏面。僧參問。從上千七百老凍儂。某甲今日一串穿來獻與和尚。伏請判斷。時門外忽聞犬吠。師遽顧侍者看是什麼客來。侍者出。問話僧罔措。師曰上座適才問什麼。僧擬重舉。師與連棒打出。一日有二尼參禮拜起。各立左右。師曰。女子如來前入定。有錢不解使。臺山婆子驀直去。解使卻無錢。你道者兩個老婆禪如何得恰好去。二尼左邊走過右邊右邊走過左邊。合掌相向各噓一聲。師曰與么非但解老婆禪更會鼓粥飯氣。尼曰和尚惜取眉毛好。師曰山僧眉毛且置。我試問你周金剛買油糍點心食到口邊。被婆子奪卻。劉鐵磨請溈山往臺山大會齋。溈山不赴。等是者個時節。你道為什麼取捨不同。二尼作禮曰。某等若不來禮拜。和尚爭得見古人神通大用。師曰好各與三十棒。恰值拄杖不在。且歸茶堂喫茶
。僧問如何是文殊普見三昧。師曰死人眼。曰如何是觀音普聞三昧。師曰死人耳。曰如何是一言道盡底句。師曰死人口。一僧請益金剛經為人輕賤話。師曰汝有疑否。僧曰有疑。師曰。有疑則為人輕賤。無疑則應墮惡道。僧沉吟。師曰會么。僧曰不會。師曰把出你不會底來看。僧曰不會教某甲把出個什麼。師曰汝之罪業劃然消矣。僧歡喜禮謝而去。問。玄沙不出嶺。保壽不渡河。落第幾機。師曰總落第二機。曰如何是第一機。師曰玄沙不出嶺保壽不渡河。曰畢竟得個什麼。師曰灼然畢竟得個什麼。問如何是奪人不奪境。師曰一文錢一個大燒餅。曰如何是奪境不奪人。師曰吃在肚裡了當下飽欣欣。曰如何是人境兩俱奪。師曰你無一文錢也只甘受餓。曰如何是人境俱不奪。師曰。雲門胡餅金牛飯。空腹而來滿腹歸。僧問祖意教意是同是別。師曰。柳影橫塘魚上樹。槐陰罩地馬登枝。僧曰與么則形影兩分曲直自顯去也。師曰。未曾飽食廬陵米。徒把蒲團認作天。僧參問承聞諸佛出世為一大事因緣。請問和尚如何是大事因緣。師曰著衣吃飯屙屎放尿。僧不肯。不禮拜而出。師喚回示以偈曰。諸佛出於世。唯為大因緣。屙屎並放尿。饑餐困打眠。目前緊急事。人只欲上天。談玄共說妙。遭罪復輸錢。僧慚惶作禮而去。一日有兩官
人遊山。入門哦曰茂松修竹。回顧見師便問如何是道人家風。師曰茂松修竹。曰有何旨趣。師曰自家觀不足留與客來看。有士人閱師凈土偈乃問。佛說是經則有六方諸佛出廣長舌相作證。今吾師說偈有何殊證。師曰居士舌頭亦不短。又問何為不思議功德。師曰前街人喚犬後巷罵貓兒。又問老師今年高壽了。師曰論年不見個葷腥。作么不槁瘦了。僧問。處處入法界唸唸見遮那。如何是遮那。師曰凈地不須屙。舉趙州和尚問投子大死底人卻活時如何。投子曰不許夜行投明須到。師頌曰。三十六物都灰燼。只遺一雙枯眼睛。置向九衢深夜后。無光明處作光明。舉世尊拈華公案。頌曰。師資妙契芥投針。似海如山無處尋。石火光中曾著眼。始知佛祖不傳心。舉經題[丱-(丌-一)+八]字。頌曰。黑白未分已墮偏。那堪擬議費鉆研。西幹此土諸賢聖。鼻孔撩天總被穿。示座主偈曰。荷鋤到處賣工夫。三兩文錢足可圖。鋤得他家田地凈。自家田地盡荒蕪。示僧。法中幽趣眼中醫。向上玄機境上塵。黑漆桶邊箍子斷。太平國內自由人。靜坐寒巖此病難。男兒爭肯自相瞞。轉身一步無多子。始信塵含法界寬。師嘗室中垂語曰。佛未出世祖未西來。元無佛法世法之名。迥出黑山鬼窟一句作么生道。又曰。佛既出世。祖已西來。佛法世
【現代漢語翻譯】 現代漢語譯本 有人遊山，入門后讚歎道：『茂盛的松樹，修長的竹子。』回頭看見禪師便問：『如何是道人家風？』禪師說：『茂盛的松樹，修長的竹子。』那人問：『有何旨趣？』禪師說：『自家觀賞尚且不足，留給客人來看。』 有士人讀了禪師的凈土偈后問道：『佛說此經時，有六方諸佛出廣長舌相作證。如今老師說偈，有何特別的證據？』禪師說：『居士的舌頭也不短啊。』又問：『何為不可思議功德？』禪師說：『前街的人叫喚狗，後巷的人謾罵貓。』又問：『老師今年多大年紀了？』禪師說：『論年紀，不見一點葷腥，怎麼會不枯槁瘦弱呢？』 有僧人問：『處處進入法界，唸唸見到遮那（Vairocana，毗盧遮那佛）。如何是遮那？』禪師說：『清凈之地不須要排泄。』 禪師舉趙州和尚問投子和尚：『大死底人卻活時如何？』投子說：『不許夜行，投明須到。』禪師頌道：『三十六物都灰燼，只遺一雙枯眼睛。置向九衢深夜后，無光明處作光明。』 禪師舉世尊拈華公案。頌道：『師資妙契芥投針，似海如山無處尋。石火光中曾著眼，始知佛祖不傳心。』 禪師舉經題[丱-(丌-一)+八]字。頌道：『黑白未分已墮偏，那堪擬議費鉆研。西幹此土諸賢聖，鼻孔撩天總被穿。』 禪師為座主開示偈語說：『荷鋤到處賣工夫，三兩文錢足可圖。鋤得他家田地凈，自家田地盡荒蕪。』 禪師開示僧人說：『法中幽趣眼中醫，向上玄機境上塵。黑漆桶邊箍子斷，太平國內自由人。寒巖此病難，男兒爭肯自相瞞。轉身一步無多子，始信塵含法界寬。』 禪師曾在室內開示說：『佛未出世，祖未西來，元無佛法世法之名。迥出黑山鬼窟一句作么生道？』又說：『佛既出世，祖已西來，佛法世
【English Translation】 English version A person was touring a mountain. Upon entering, he exclaimed, 'Lush pines, tall bamboos!' Turning around and seeing the master, he asked, 'What is the demeanor of a Daoist family?' The master replied, 'Lush pines, tall bamboos.' The person asked, 'What is the meaning?' The master said, 'I don't have enough time to view it myself, so I leave it for guests to see.' A scholar, after reading the master's Pure Land verse, asked, 'When the Buddha spoke this sutra, the Buddhas of the six directions extended their broad and long tongues as proof. Now that the master speaks in verse, what special proof is there?' The master said, 'The layman's tongue is not short either.' He then asked, 'What is inconceivable merit?' The master said, 'The people on the front street call the dog, and the people in the back alley scold the cat.' He also asked, 'How old is the master this year?' The master said, 'Speaking of age, I haven't seen any meat or fish, how could I not be withered and thin?' A monk asked, 'Entering the Dharma realm everywhere, seeing Vairocana (遮那) (Vairocana Buddha) in every thought, what is Vairocana?' The master said, 'There is no need to excrete in a pure land.' The master cited the story of Zhao Zhou (趙州) asking Touzi (投子), 'What happens when a person who has died completely comes back to life?' Touzi said, 'It is not allowed to travel at night; you must arrive by dawn.' The master praised, 'Thirty-six elements are all reduced to ashes, leaving only a pair of dry eyes. Placed in the deep night of the nine streets, they create light where there is no light.' The master cited the case of the World Honored One holding up a flower. He praised, 'The master and disciple perfectly match, like a mustard seed entering a needle. Like the sea and the mountain, there is nowhere to find it. Once you have seen it in the flash of a flint, you will know that the Buddhas and patriarchs do not transmit the mind.' The master cited the sutra title [丱-(丌-一)+八] characters. He praised, 'Before black and white are distinguished, one has already fallen into bias. How can one bear to deliberate and waste research? All the sages of the Western Regions and this land have their noses pierced to the sky.' The master instructed the chief monk with a verse, saying, 'Carrying a hoe, selling labor everywhere, two or three coins are enough to plan for. Tilling other people's fields clean, one's own fields are all overgrown with weeds.' The master instructed the monks, saying, 'The hidden interest in the Dharma is the eye's medicine, the profound mechanism upwards is the dust on the realm. The hoops on the black lacquer bucket are broken, a free person in a peaceful country. This illness of the cold cliff is difficult, how can a man be willing to deceive himself? Turning around one step is not much, and then one believes that the dust contains the vastness of the Dharma realm.' The master once said in the room, 'Before the Buddha appeared in the world and the patriarch came from the West, there was originally no name for the Buddha Dharma or worldly Dharma. How do you say a sentence that stands out from the black mountain ghost cave?' He also said, 'Since the Buddha has appeared in the world and the patriarch has come from the West, the Buddha Dharma and the world'
法相為建立。不犯化門。道將一句來。又曰。佛生凡聖對待之門。世法佛法名言強立。總拈過一邊。衲僧本分一句試道將來。又曰。尋常間語言問答。甚平易甚不思議。剛被人問個如何是汝本有底佛性。為甚麼卻反眼豎口啞。又曰。既為佛子志階佛地。因甚一個佛字最不喜聞。師晚年退居京城柳巷。于萬曆辛巳正月十六日示寂。奉全身塔于小西門外。世壽七十僧臘四十有八。
大川洪禪師法嗣
五臺山龍樹庵寶應禪師
一日晨興睹明星有省。述偈曰。日出東山。月沉西嶂昨。日今朝曾無兩樣。
五臺山楚峰和尚
居秘魔崖十餘載。木食澗飲。人不堪其憂。師恬如也。一日聞火爆聲豁然大悟。占偈曰。眼睛突出死柴頭。赫赫神光照四洲。觸處現成人不委。幾回春去又逢秋。
玉堂和尚
僧問如何是道。師曰看腳下。曰如何行履。師曰驀直去。
無趣空禪師法嗣
蘇州車溪無幻古湛性沖禪師
秀水張氏子。初以俗士見無趣。遂有所契。尋棄家從趣芟染。趣一日問師曰。徑山頌三玄三要曰。徹骨徹髓道一句。三玄三要絕遮護。此二句中山僧欲取一句為法。你道取那一句好。師曰和尚適才問那一句。趣瞋目叱曰得恁無記性。師曰祇為和尚徹骨徹髓。趣曰。不然
【現代漢語翻譯】 現代漢語譯本 『法相』（Dharmalakṣaṇa，佛法的特徵）是爲了建立（某種標準），不違背教化的法門。如果讓你說一句（關於『道』）的話，你會怎麼說？又說，佛與凡人、聖人的對待之門，世俗的法與佛法，都是名言的強行設立。把這些都放在一邊，衲僧（修行僧人）本分的一句話，試著說出來看看。又說，尋常時候的語言問答，非常平易，非常不可思議。剛被人問到『如何是汝本有底佛性』（什麼是你本自具有的佛性）時，為什麼卻反眼、豎眉、口啞無言？又說，既然身為佛子，立志達到佛的境界，為什麼最不喜歡聽到『佛』這個字？師父晚年退居京城柳巷，于萬曆辛巳年（1641年）正月十六日圓寂。全身塔安放在小西門外。世壽七十歲，僧臘四十八年。
大川洪禪師法嗣
五臺山龍樹庵寶應禪師
一日早晨，看到啟明星而有所領悟。作偈說：『日出東山，月沉西嶂，昨日今朝曾無兩樣。』
五臺山楚峰和尚
居住在秘魔崖十餘年，吃樹木，喝澗水。別人無法忍受那樣的憂苦，師父卻安然自得。一日，聽到火爆聲，豁然大悟。作偈說：『眼睛突出死柴頭，赫赫神光照四洲。觸處現成（指佛性）人不委，幾回春去又逢秋。』
玉堂和尚
有僧人問：『如何是道？』師父說：『看腳下。』（僧人）問：『如何行履？』師父說：『驀直去。』
無趣空禪師法嗣
蘇州車溪無幻古湛性沖禪師
是秀水張氏的兒子。最初以俗人的身份拜見無趣禪師，於是有所契合。不久就捨棄家庭，跟隨無趣禪師剃度出家。無趣禪師一日問師父說：『徑山（禪師）頌三玄三要說：『徹骨徹髓道一句，三玄三要絕遮護。』這兩句中，山僧想要取一句作為法（的代表），你認為取哪一句好？』師父說：『和尚剛才問的是哪一句？』無趣禪師瞪眼呵斥道：『變得這麼沒有記性！』師父說：『只因爲和尚徹骨徹髓。』無趣禪師說：『不然。』
【English Translation】 English version 『Dharmalakṣaṇa』 (characteristics of Dharma) is established to not violate the gate of transformation. If asked to say a sentence (about 『the Way』), what would you say? It is also said that the gate of opposition between Buddha and ordinary people, saints, worldly Dharma and Buddhist Dharma, are all forcibly established by names and words. Put these aside, try to say a sentence from the fundamental duty of a monk. It is also said that ordinary language and questions and answers are very simple and very incredible. Just when someone asks 『What is your inherent Buddha-nature?』, why do you turn your eyes, raise your eyebrows, and become mute? It is also said that since you are a Buddha's disciple and aspire to reach the Buddha's realm, why do you dislike hearing the word 『Buddha』 the most? The master retired to Liuxiang in the capital in his later years and passed away on the sixteenth day of the first month of the Xin Si year (1641) of the Wanli reign. The whole body pagoda was placed outside Xiaoximen. He lived to be seventy years old and had forty-eight years of monastic life.
Dachuan Hong Chan Master's Dharma Successor
Baoying Chan Master of Longshu Nunnery on Mount Wutai
One morning, he had an epiphany upon seeing the morning star. He composed a verse saying: 『The sun rises in the eastern mountains, the moon sinks in the western peaks, yesterday and today are no different.』
Chufeng Monk of Mount Wutai
He lived in Secret Demon Cliff for more than ten years, eating wood and drinking stream water. Others could not bear such suffering, but the master was content. One day, he had a sudden enlightenment upon hearing the sound of an explosion. He composed a verse saying: 『Eyes protruding, a dead firewood head, its bright divine light shines on the four continents. Everywhere the ready-made (referring to Buddha-nature) appears, but people do not understand, how many times spring has passed and autumn has come again.』
Yutang Monk
A monk asked: 『What is the Way?』 The master said: 『Look at your feet.』 (The monk) asked: 『How should I walk?』 The master said: 『Go straight ahead.』
Wuqu Kong Chan Master's Dharma Successor
Wuhuan Gu Zhan Xing Chong Chan Master of Chexi, Suzhou
He was the son of the Zhang family of Xiushui. He first met Wuqu Chan Master as a layman, and then had some understanding. Soon he abandoned his family and followed Wuqu Chan Master to be ordained. One day, Wuqu Chan Master asked the master: 『(Chan Master) Jingshan praised the Three Mysteries and Three Essentials, saying: 『Penetrating bone and marrow, speak a sentence, the Three Mysteries and Three Essentials are completely unshielded.』 Among these two sentences, the mountain monk wants to take one sentence as the Dharma (representative), which one do you think is better to take?』 The master said: 『Which sentence did the monk just ask about?』 Wuqu Chan Master glared and scolded: 『Become so forgetful!』 The master said: 『Only because the monk penetrates bone and marrow.』 Wuqu Chan Master said: 『Not so.』
。為汝一人即得。爭柰大眾何。師曰。取即不辭孤負先聖。喪我後人。趣曰如是如是。師往徑山結茅。集無趣語錄。一日歸覲。趣曰一向作得些什麼事。師曰某甲買得一段田。收得原本契。書請和尚僉押。即將集本呈上。趣接得展看曰者是我底你底聻。師曰和尚不得攙行奪市。趣便將集本擲下。師便趨出。少頃呈偈。趣曰者是你作底么。師曰某甲鼓粥飯氣。若謂有所作。孤負和尚不少。趣點首。住后示眾。大道無向背。至理絕言詮。迥出三乘。高超十地。萬法不到處特地光輝。生佛未分時靈源獨耀。不落見聞不隨聲色。直下無一絲毫頭。遍界全彰奇特事。直饒棒頭取證喝下承當。猶是曲為。今時更或光境俱忘契心平等。究竟亦非的旨。所以道向上一路千聖不傳。學者勞形如猿捉影。到者里絕行絕解絕照絕用絕理絕事。若倚天長劍凜凜神威。如鐵牛之機羅籠不住。今日明眼人前不敢囊藏被蓋。八字打開去也。拈拂子曰。諸上座還委悉么。耀古騰今只者是。大千沙界一間身。示眾。孤峰頂上闊步大千。十字街頭知音少遇。不禮維摩詰。不尊傅大士。良久。出頭天外看。誰是個般人。示眾。三界唯心萬法唯識。卓拄杖。昨宵時雨滴空階。一片綠苔俱打濕。示眾。大道體寬長空絕跡。按下雲頭別通訊息。同生同死風行草偃。且
【現代漢語翻譯】 現代漢語譯本 。給你一個人得到就可以了，但大眾怎麼辦呢？ 老師說：『拿走就辜負了先聖，斷送了後人。』 趣禪師說：『是這樣，是這樣。』 老師前往徑山結茅居住，收集無趣禪師的語錄。一天回去拜見趣禪師，趣禪師問：『你一向做了些什麼事？』 老師說：『我買了一段田地，收到了原本的契約，請和尚簽字。』 隨即呈上收集的語錄本。趣禪師接過展開觀看說：『這本子是我的還是你的？』 老師說：『和尚您不能攙行奪市。』 趣禪師就把語錄本扔下，老師便快步走出。 稍後呈上一首偈（佛教詩歌）。趣禪師問：『這是你做的嗎？』 老師說：『我只是鼓動粥飯之氣，如果說有所作為，就辜負和尚您了。』 趣禪師點頭。老師住持寺院後向大眾開示：大道沒有方向和背離，至理超越言語詮釋，迥然超出三乘（聲聞乘、緣覺乘、菩薩乘），高超十地（菩薩修行的十個階段）。萬法都達不到的地方，特別光明輝耀；眾生和佛尚未區分時，靈性的源頭獨自閃耀。不落入見聞，不隨逐聲色，當下沒有一絲一毫的痕跡，整個世界完全彰顯奇特的事實。即使用棒喝來取證，用喝聲來承擔，仍然是委曲求全。現在更有人光境俱忘，契合心性平等，但最終也不是的旨。所以說，向上一路，千聖不傳，學者勞神費力，就像猿猴捉影子。到達這裡，斷絕行持、斷絕理解、斷絕照用、斷絕道理、斷絕事相。就像倚天長劍，凜凜有神威；又像鐵牛的機能，羅網籠罩不住。今天在明眼人面前，不敢把真理隱藏起來，完全展現出來。 拈起拂塵說：『各位還明白嗎？耀古騰今就是這個，大千世界（佛教宇宙觀，指廣闊的世界）都包含在一間身體里。』 開示大眾：『在孤峰頂上闊步大千世界，在十字街頭很少遇到知音。不禮敬維摩詰（Vimalakirti，在家菩薩），不尊敬傅大士（Fu Dashi，南北朝時期的居士）。』 良久，說：『到天外看看，誰是這樣的人？』 開示大眾：『三界（欲界、色界、無色界）唯心，萬法唯識。』 拄著拄杖說：『昨夜時雨滴落空階，一片綠苔都被打濕。』 開示大眾：『大道的本體寬廣，長空沒有痕跡。按下雲頭，另通訊息。同生同死，風行草偃。』 且（待續）
【English Translation】 English version It is enough for you alone to obtain it, but what about the masses? The master said, 'Taking it would betray the former sages and ruin future generations.' Chan Master Qu said, 'So it is, so it is.' The master went to Jing Mountain to build a hut and collected the sayings of Chan Master Wuqu. One day, he returned to visit Chan Master Qu, who asked, 'What have you been doing all this time?' The master said, 'I bought a piece of land and received the original deed. Please, Venerable Monk, sign it.' He then presented the collected sayings. Chan Master Qu took it, unfolded it, and looked at it, saying, 'Is this mine or yours?' The master said, 'Venerable Monk, you must not interfere and seize the market.' Chan Master Qu then threw down the collection, and the master quickly left. Shortly after, he presented a verse (Buddhist poem). Chan Master Qu asked, 'Did you write this?' The master said, 'I am merely stirring up the energy of rice porridge. If I were to say I had accomplished something, I would be failing you, Venerable Monk.' Chan Master Qu nodded. After the master resided in the temple, he gave a discourse to the assembly: 'The Great Path has no direction or deviation, and the ultimate truth transcends verbal explanation, standing far beyond the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and surpassing the Ten Grounds (ten stages of Bodhisattva practice). Where the myriad dharmas cannot reach, there is a special radiance; when sentient beings and Buddhas are not yet distinguished, the source of spiritual light shines alone. It does not fall into seeing and hearing, nor does it follow sounds and colors. There is not a single trace at this very moment, and the entire world fully manifests the extraordinary fact. Even if one uses a stick or a shout to attain realization, it is still a compromise. Now, there are those who forget both light and object, and whose minds are in harmony with equality, but even this is not the ultimate purpose. Therefore, it is said that the path beyond is not transmitted by the thousand sages, and scholars labor like monkeys trying to catch shadows. Reaching this point, one cuts off practice, understanding, illumination, function, reason, and phenomena. It is like a heavenly sword, with awe-inspiring divine power; it is like the mechanism of an iron ox, which cannot be trapped by nets. Today, in front of those with clear eyes, I dare not hide the truth, but fully reveal it.' Picking up the whisk, he said, 'Do you all understand? What illuminates the past and present is this, and the entire great thousand world (Buddhist cosmology, referring to a vast world) is contained within a single body.' He instructed the assembly: 'Stride across the great thousand world on the peak of a solitary mountain, and rarely encounter a kindred spirit in the crossroads. Do not pay homage to Vimalakirti (Vimalakirti, a lay Bodhisattva), do not respect Fu Dashi (Fu Dashi, a layperson during the Northern and Southern Dynasties).' After a long silence, he said, 'Look beyond the heavens, who is such a person?' He instructed the assembly: 'The Three Realms (Desire Realm, Form Realm, Formless Realm) are only mind, and the myriad dharmas are only consciousness.' Leaning on his staff, he said, 'Last night, the seasonal rain dripped on the empty steps, and a patch of green moss was all wet.' He instructed the assembly: 'The essence of the Great Path is broad, and there are no traces in the vast sky. Press down the cloud head and communicate the message separately. Born together, die together, the wind blows and the grass bends.' And (to be continued)
道把住為人好。放行為人好。乾坤一合地胡餅。日月兩輪天氣毬。示眾。明明百草頭。明明祖師意。笑殺老龐公。至今猶瞌睡。魯祖見人便面壁。不解寒溫。秘魔走到便擎叉。全無禮義。南山鱉鼻不若死鰍。西院鑷刀渾如鈍鋸。且道大悲如何為人。輪王總未拋三寸。遍界先聞刀斧聲。浴佛上堂。毗籃園裡曾呈丑。古佛堂前又露形。不是日光三昧力。如何洗得你身清。大眾。釋迦老子今日誕生。未審此時還曾落地也未。一僧出曰落地了也。師曰你見甚麼人說。僧無語。師曰杓卜聽虛聲。僧問清虛之理畢竟無身時如何。師曰道者合如是。曰向上更有事也無。師曰。雪隱鷺鷥飛始見。柳藏鸚鵡語方知。問和尚百年後向甚麼處去。師曰千株松下百草頭邊。師燒火次。僧問如何是自性天真佛。師曰與我般一束柴來。僧肩柴至又問。師曰者奴子好惡也不識。便打。問如何是最上一乘。師曰藤穿篾縛。曰意旨如何。師曰三十年後。僧參。師問何處來。曰廬山。師曰。古人道不向廬山尋落處。像王鼻孔漫撩天。如何是廬山落處。曰請和尚尊重。師便低頭休去。示唸佛偈。發心唸佛。循公道唸唸無私佛即靈。唸到公私俱不現。唯心唯佛更何論。唸佛休論閑與忙。時時無間始相當。一聲喚醒慈悲主。剎剎塵塵是凈邦。真心念佛錦添華。功德
難量等海沙。六處顯然全體現。同名同號更無差。火炮偈。團圞無縫罅。綿密不通風。一點無明發。分身剎土中。示人。動口全拋一片心。擬思量處不知音。百千年外看家話。倒腹傾腸說與君。起念求心心即念。頓然無念念無心。九重之內常為主。徹古該今不動尊。盡心竭力作工夫。內外推尋實總無。正恁么時無計可。忽聞村內一聲歌。即心即佛隔皮言。非佛非心亦是權。端的要知真實處。直須吐盡野狐涎。師庵居二十餘載。萬曆庚戌受徑山請。不數月疾作仍返車溪。辛亥冬示寂。茶毗塔于徑山。世壽七十二僧臘三十。
大鑒下第三十三世
笑巖寶禪師法嗣
常州宜興龍池一心幻有正傳禪師
溧陽李氏子。年二十二往荊溪投靜樂院樂庵芟染。蒙庵示誨。師遂矢志曰若不見性明心決不將身倒睡。一夕聞琉璃燈華熚爆聲有省。舉似庵。庵頷之。未幾庵遷化。師直造燕都謁笑巖和尚于觀音庵。巖問上座何來。師曰南方。巖曰來此擬需何事。師曰但乞和尚印證心地工夫。巖曰若果識得心地那更有工夫印證耶。師曰。雖然。不得不舉似過。巖曰參堂去。師珍重便出。至晚入室。方具述所以。巖驀踢出只履曰曏者里道一句看。遂把話頭一時打斷。懡㦬而出。通夕不寐。翌旦巖出方丈見師猶佇立檐下。驀喚
上座。師回顧。巖翹一足作修羅障日月勢。師豁然悟旨。后禮辭。巖乃書曹溪正派源流付之。復贈一笠曰覆之毋露圭角。師受囑徑往臺山縛茅于秘魔巖。居十有三載。會鶴徴唐公問道。懇師南還。住荊溪之龍池居六載。復游燕都寓普照。后歸龍池。上堂。無上法王有大陀羅尼門名為圓覺。驀豎拂子曰會么。鷂子已飛天外去。呆郎猶向月邊尋。上堂。一切法不有。一切法不無。若能如是會。水上按葫蘆。佛誕上堂。今晨四月八日是我釋迦如來示生降誕之時。山僧忽然思量起來。二千五百餘年已來不知有多少路見不平之輩。務要別尋一個人來與我釋迦老子比勝負較優劣殊。不知我釋迦如來是何等一個面孔。汝諸人還知得我釋迦如來腳跟立地處么。還曾夢見我釋迦如來頂相么。良久曰。舉手扳南鬥。回身倚北辰。出頭天外看。誰是個般人。驀豎拂子曰。雲門大師來也。擲拂子便下座。上堂。老僧者里不問你久參𣆶進。貴要正知見。知見若正了生死如反掌。大抵不落斷常有無二乘偏見。更有甚麼商量。若有僧問作么生是正知見。但向他道老僧在你腳下。良久。喝一喝下座。僧問如何是祖師西來意。師曰屋北鹿獨宿。僧曰不會。師曰溪西雞齊啼。問如何是奇特事。師曰蝦蟆捕大蟲。僧曰恁么則不奇特也。師曰貓兒捉老鼠。僧禮拜
【現代漢語翻譯】 現代漢語譯本： 上座后，（法師）回頭看。（石）巖禪師翹起一隻腳，作出阿修羅遮蔽日月的姿勢。（法）師豁然領悟了禪宗的宗旨。之後（法師）行禮告辭。（石）巖禪師於是書寫了曹溪正派（六祖慧能一脈）的源流傳承交付給他，又贈送一頂斗笠說：『遮蓋住它，不要顯露出你的鋒芒。』（法）師接受囑託，直接前往臺山，在秘魔巖結茅居住十三年。恰逢鶴徴唐公前來問道，懇請（法）師返回南方。（法）師於是住在荊溪的龍池六年，又遊歷燕都，暫住在普照寺。之後返回龍池，上堂說法。（法）師說：『無上法王（指佛）有大陀羅尼門（總持法門），名為圓覺（圓滿覺悟的智慧）。』 突然豎起拂塵說：『會嗎？鷂子已經飛到天外去了，呆子還在對著月亮尋找。』 上堂。（法）師說：『一切法不是實有，一切法也不是實無。如果能夠這樣領會，就能在水上按住葫蘆（比喻自在無礙）。』 佛誕日上堂。（法）師說：『今天四月初八是我的釋迦如來示現降生的時候。老僧我忽然思量起來，兩千五百多年以來，不知有多少路見不平的人，一定要另外尋找一個人來與我的釋迦老子比個勝負，較量個優劣。殊不知我的釋迦如來是怎樣一副面孔。你們這些人還知道我的釋迦如來腳跟立地之處嗎？還曾夢見過我的釋迦如來頭頂的相好嗎？』 良久，（法）師說：『舉手扳南鬥，回身倚北辰，出頭天外看，誰是這樣的人？』 突然豎起拂塵說：『雲門大師（雲門文偃禪師）來了！』 擲下拂塵便下座。上堂。（法）師說：『老僧我這裡不問你參禪時間的長短，重要的是要有正確的知見。知見如果正確了，了生死就像翻手掌一樣容易。大抵是不落入斷見、常見、有見、無見以及二乘（聲聞、緣覺）的偏見。還有什麼好商量的？』 如果有僧人問：『什麼是正知見？』 就對他說：『老僧在你腳下。』 良久，喝一聲便下座。有僧人問：『如何是祖師西來意（達摩祖師從西天來到東土的真正用意）？』 （法）師說：『屋北鹿獨宿。』 僧人說：『不會。』 （法）師說：『溪西雞齊啼。』 問：『如何是奇特事？』 （法）師說：『蝦蟆捕大蟲。』 僧人說：『這樣則不奇特也。』 （法）師說：『貓兒捉老鼠。』 僧人禮拜。 English version: Seated on the high seat, the Master looked back. Zen Master Yan raised one foot, making the posture of an Asura (a type of demigod in Buddhist cosmology) obscuring the sun and moon. The Master suddenly understood the essence of Zen. Afterwards, he bowed and took his leave. Zen Master Yan then wrote down the lineage of the Caoxi (the Sixth Patriarch Huineng's lineage) orthodox school and gave it to him, and also presented him with a bamboo hat, saying, 'Cover it, do not reveal your sharp edges.' The Master accepted the instruction and went directly to Mount Tai, where he built a thatched hut at Secret Demon Cliff and lived there for thirteen years. It happened that Tang Gong, He Zheng, came to ask about the Way, earnestly requesting the Master to return to the South. The Master then lived at Dragon Pool in Jingxi for six years, and then traveled to Yandu, staying temporarily at Puzhao Temple. Later, he returned to Dragon Pool and gave a Dharma talk in the hall. The Master said, 'The unsurpassed Dharma King (referring to the Buddha) has a great Dharani (a type of mantra or incantation) gate called Perfect Enlightenment (complete and perfect wisdom).' Suddenly raising his whisk, he said, 'Do you understand? The hawk has already flown beyond the sky, and the fool is still searching by the moon.' Giving a Dharma talk in the hall, the Master said, 'All dharmas are not existent, all dharmas are not non-existent. If you can understand it in this way, you can hold a gourd on the water (a metaphor for being free and unhindered).' Giving a Dharma talk on the Buddha's Birthday, the Master said, 'This morning, the eighth day of the fourth month, is the time when my Shakyamuni Tathagata (another name for the Buddha) manifested his birth. This old monk suddenly thought about it, for more than two thousand five hundred years, I don't know how many people who see injustice on the road want to find another person to compete with my old Shakyamuni Buddha, comparing who is better and who is worse. They don't know what kind of face my Shakyamuni Tathagata has. Do you all know where my Shakyamuni Tathagata's feet stand? Have you ever dreamed of the marks and characteristics on the top of my Shakyamuni Tathagata's head?' After a long silence, the Master said, 'Raise your hand to pull the Southern Dipper, turn around and lean on the Northern Star, look outside the sky, who is such a person?' Suddenly raising his whisk, he said, 'Great Master Yunmen (Zen Master Yunmen Wenyan) is here!' He threw down the whisk and went down from his seat. Giving a Dharma talk in the hall, the Master said, 'This old monk here does not ask how long you have been practicing Zen, what is important is to have correct understanding and views. If your understanding and views are correct, resolving birth and death is as easy as turning your palm. Generally, do not fall into the biased views of annihilation, permanence, existence, non-existence, and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). What else is there to discuss?' If a monk asks, 'What is correct understanding and views?' Just say to him, 'The old monk is under your feet.' After a long silence, he shouted and went down from his seat. A monk asked, 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma coming from the West to the East)?' The Master said, 'North of the house, the deer sleeps alone.' The monk said, 'I don't understand.' The Master said, 'West of the stream, the chickens crow together.' Asked, 'What is a strange and special thing?' The Master said, 'A toad catches a big worm.' The monk said, 'In that case, it is not strange and special.' The Master said, 'A cat catches a mouse.' The monk bowed.
【English Translation】 Seated on the high seat, the Master looked back. Zen Master Yan raised one foot, making the posture of an Asura (a type of demigod in Buddhist cosmology) obscuring the sun and moon. The Master suddenly understood the essence of Zen. Afterwards, he bowed and took his leave. Zen Master Yan then wrote down the lineage of the Caoxi (the Sixth Patriarch Huineng's lineage) orthodox school and gave it to him, and also presented him with a bamboo hat, saying, 'Cover it, do not reveal your sharp edges.' The Master accepted the instruction and went directly to Mount Tai, where he built a thatched hut at Secret Demon Cliff and lived there for thirteen years. It happened that Tang Gong, He Zheng, came to ask about the Way, earnestly requesting the Master to return to the South. The Master then lived at Dragon Pool in Jingxi for six years, and then traveled to Yandu, staying temporarily at Puzhao Temple. Later, he returned to Dragon Pool and gave a Dharma talk in the hall. The Master said, 'The unsurpassed Dharma King (referring to the Buddha) has a great Dharani (a type of mantra or incantation) gate called Perfect Enlightenment (complete and perfect wisdom).' Suddenly raising his whisk, he said, 'Do you understand? The hawk has already flown beyond the sky, and the fool is still searching by the moon.' Giving a Dharma talk in the hall, the Master said, 'All dharmas are not existent, all dharmas are not non-existent. If you can understand it in this way, you can hold a gourd on the water (a metaphor for being free and unhindered).' Giving a Dharma talk on the Buddha's Birthday, the Master said, 'This morning, the eighth day of the fourth month, is the time when my Shakyamuni Tathagata (another name for the Buddha) manifested his birth. This old monk suddenly thought about it, for more than two thousand five hundred years, I don't know how many people who see injustice on the road want to find another person to compete with my old Shakyamuni Buddha, comparing who is better and who is worse. They don't know what kind of face my Shakyamuni Tathagata has. Do you all know where my Shakyamuni Tathagata's feet stand? Have you ever dreamed of the marks and characteristics on the top of my Shakyamuni Tathagata's head?' After a long silence, the Master said, 'Raise your hand to pull the Southern Dipper, turn around and lean on the Northern Star, look outside the sky, who is such a person?' Suddenly raising his whisk, he said, 'Great Master Yunmen (Zen Master Yunmen Wenyan) is here!' He threw down the whisk and went down from his seat. Giving a Dharma talk in the hall, the Master said, 'This old monk here does not ask how long you have been practicing Zen, what is important is to have correct understanding and views. If your understanding and views are correct, resolving birth and death is as easy as turning your palm. Generally, do not fall into the biased views of annihilation, permanence, existence, non-existence, and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). What else is there to discuss?' If a monk asks, 'What is correct understanding and views?' Just say to him, 'The old monk is under your feet.' After a long silence, he shouted and went down from his seat. A monk asked, 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma coming from the West to the East)?' The Master said, 'North of the house, the deer sleeps alone.' The monk said, 'I don't understand.' The Master said, 'West of the stream, the chickens crow together.' Asked, 'What is a strange and special thing?' The Master said, 'A toad catches a big worm.' The monk said, 'In that case, it is not strange and special.' The Master said, 'A cat catches a mouse.' The monk bowed.
。師便喝。僧曰老和尚為甚麼放某甲不過。師厲聲曰老僧有事你且去。有士人訪次。舉僧問雲門如何是諸佛出身處。門曰東山水上行。問師意作么生。師曰無孔笛幾人解吹。士曰弟子試問和尚得否。師曰得。士曰如何是諸佛出身處。師曰西河火里坐。士大夫從師游。師每舉門前冷落車馬稀。老大嫁作商人婦二語。罕有契者。有山居偈曰。五峰雲頂古文殊。盡日跏趺總笑余。半點苦寒禁不得。躊躇未了又躊躇。師風度簡易。神觀凝肅。以法道為己任而機用妙密迥出常情。于萬曆甲寅二月十二日示寂。先一日有僧自臺山來。師與劇談宿昔。抵暮索浴。眾察師意。懇請遺訓。師舉所著帽者三。眾無語。師撫膝奄然而逝。世壽六十六僧臘四十四。茶毗靈骨塔于本山之右。
金陵靈谷曇芝禪師
參笑巖問曰。古人道打破鏡來相見。既打破鏡向什麼處相見。巖曰慚惶殺人。師于言下釋然領旨。遂忘卻禮拜舞蹈而出。服勤數載。巖付偈曰。微笑拈華第一機。相傳八八未知非。今將從上非非法。分付英賢力荷歸。
五臺瑞峰三際廣通禪師
久侍笑巖。室中機契。付以偈曰。一念不生諸數滅。萬機休罷十方空。界空數滅漚澄海。諸佛眾生影現中。后居臺山。壽昌經參問曰某于古德機緣尚有疑處乞師指示。師曰試
舉看。昌曰臨濟大師道佛法無多子畢竟是個什麼。師曰向道無多子又是個什麼。昌曰玄沙謂靈云未徹那裡是他未徹處。師曰大似玄沙未徹。昌曰。趙州道臺山婆子我為汝勘破了也。未審勘破在什麼處。師曰卻是婆子勘破趙州。昌又擬進問。師曰知是般事便休。昌禮謝而退。
嘉興府天寧幻也佛慧禪師
會稽史氏子。母夢僧托宿而娠。幼志出家。年十四禮天臺松谷受業。一日晨課至白毫宛轉五須彌忽然身心脫落。前後際斷。舉示谷。谷令參訪。遂往燕都謁笑巖和尚。親炙久之蒙印可。后住燕山天寧。上堂。簫吹鳳至。琴奏鶴來。缽展龍降。杖𢹂虎伏。因緣會遇鍼芥相投。諸仁者。即今是醒邪夢邪悟邪迷邪。莫有道得底么。良久曰。鐘聲徹曉夢魂多。雞唱黃昏沉醉客。若欲了生脫死也不消得。唵穆栗臨娑訶。便下座。示眾。西來大意乾屎橛。多少禪人咬嚼不徹。當時我悔來遲。不然攔胸推他一跌。管教他屙又屙不出。免使兒孫橫說豎說。咦。曉送千峰日。春回大地華。柳煙門外綠。遊子未歸家。參。居四載。遷優曇多寶。𣆶年南還寓嘉禾天寧。僧參。師曰甚處神祇何方靈聖。僧曰金粟。師曰在彼作甚麼。曰充園頭。師曰蔬菜臨割時還叫痛么。僧作負痛勢。師曰老僧刀也未下叫喚作么。僧曰今日親見和尚。師曰
【現代漢語翻譯】 現代漢語譯本 舉看（僧人名）問道：『臨濟大師說佛法沒有多少，那麼究竟是什麼？』 佛慧禪師說：『說沒有多少，又是什麼？』 舉看又問：『玄沙（雪峰義存的弟子）說靈云（臨濟宗僧人）沒有徹悟，他哪裡沒有徹悟？』 佛慧禪師說：『很像玄沙自己沒有徹悟。』 舉看又問：『趙州（趙州從諗禪師）說臺山婆子，我為你勘破了。』不知道勘破在什麼地方？』 佛慧禪師說：『卻是婆子勘破了趙州。』 舉看又要繼續問，佛慧禪師說：『知道是這件事，就停止吧。』 舉看行禮感謝後退下。
嘉興府天寧幻也佛慧禪師
佛慧禪師是會稽史氏的兒子。他的母親夢見僧人來托宿而懷孕。他從小就立志出家。十四歲時，在天臺松谷寺接受剃度。一天早晨做功課時，當唸到『白毫宛轉五須彌』時，忽然身心脫落，前後際斷。他把這件事告訴松谷，松谷讓他去參訪。於是他前往燕都拜見笑巖和尚。親近很久后，得到笑巖和尚的印可。後來住持燕山天寧寺。上堂說法：『簫吹來鳳凰，琴奏來仙鶴，缽展開降龍，禪杖攜帶伏虎。因緣會遇，鍼芥相投。』各位仁者，現在是醒著呢？是做夢呢？是覺悟呢？是迷惑呢？有沒有能說得出的？良久后說：『鐘聲徹曉，夢魂多擾；雞唱黃昏，沉醉客倒。若要了生脫死，也不需要什麼。唵穆栗臨娑訶。』說完便下座。 佛慧禪師向大眾開示：『西來大意是乾屎橛（擦屁股的木片），多少禪人咬嚼不透。當時我後悔來遲了，不然就攔腰給他一跌。管教他拉也拉不出來，免得兒孫們橫說豎說。』 『咦！曉送千峰日，春回大地華。柳煙門外綠，遊子未歸家。』參！ 佛慧禪師在燕山天寧寺住了四年，遷往優曇多寶寺。戊辰年（1628年）南歸，住在嘉禾天寧寺。有僧人來參拜，佛慧禪師問：『什麼地方的神祇？什麼地方的靈聖？』 僧人回答：『金粟。』 佛慧禪師問：『在那裡做什麼？』 僧人回答：『充當園頭。』 佛慧禪師問：『蔬菜要被割的時候，還會叫痛嗎？』 僧人做出負痛的樣子。 佛慧禪師說：『老僧的刀還沒落下，你叫喚什麼？』 僧人說：『今天親眼見到了和尚。』 佛慧禪師說：
【English Translation】 English version Ju Kan asked: 'Linji (Linji Yixuan) Master said that there is not much to Buddhism, so what exactly is it?' The Chan Master Fohui said: 'Saying there is not much, then what is it?' Ju Kan asked again: 'Xuan Sha (disciple of Xuefeng Yicun) said that Lingyun (Chan monk of the Linji sect) did not fully realize enlightenment, where did he not fully realize it?' The Chan Master Fohui said: 'It seems that Xuan Sha himself did not fully realize enlightenment.' Ju Kan asked again: 'Zhao Zhou (Chan Master Zhaozhou Congshen) said, 'Old woman of Mount Tai, I have seen through you.' I don't know where he saw through her?' The Chan Master Fohui said: 'It was the old woman who saw through Zhao Zhou.' Ju Kan was about to continue asking, but the Chan Master Fohui said: 'If you know it's this matter, then stop.' Ju Kan bowed and thanked him before retreating.
Chan Master Fohui of Tianning Temple in Jiaxing Prefecture
Chan Master Fohui was the son of the Shi family of Kuaiji. His mother dreamed of a monk asking for lodging and became pregnant. From a young age, he aspired to become a monk. At the age of fourteen, he received ordination at Songgu Temple in Tiantai. One morning, while doing his homework, when he recited 'The white hair curls around the five Sumeru mountains,' suddenly his body and mind fell away, and the past and future were cut off. He told Songgu about this, and Songgu told him to go on a pilgrimage. So he went to Yandu to visit the Abbot Xiaoyan. After being close to him for a long time, he was approved by Abbot Xiaoyan. Later, he became the abbot of Tianning Temple in Yanshan. During the Dharma talk, he said: 'The flute plays and the phoenix arrives, the zither plays and the crane comes, the alms bowl unfolds and the dragon descends, the staff carries and the tiger submits. When conditions meet, the needle and mustard seed fit together.' 『Dear friends, are you awake now? Are you dreaming? Are you enlightened? Are you confused? Is there anyone who can say it? After a long silence, he said: 'The sound of the bell echoes through the dawn, disturbing many dreams; the rooster crows at dusk, and the drunken guests fall down. If you want to end birth and escape death, you don't need anything. Om Muk Lín Svaha.' After speaking, he stepped down from the seat. Chan Master Fohui instructed the assembly: 'The great meaning of the West is a dried dung spatula, and many Chan practitioners cannot chew through it. At that time, I regretted being late, otherwise I would have tripped him up. I would have made sure he couldn't poop it out, so that his descendants wouldn't have to talk about it horizontally and vertically.' 『Oh! Sending off the sun over a thousand peaks at dawn, spring returns to the earth with flowers. The willow smoke is green outside the door, and the traveler has not returned home.』 Meditate! Chan Master Fohui lived in Tianning Temple in Yanshan for four years and moved to Udumbara Dabao Temple. In the year of Wuchen (1628), he returned south and lived in Tianning Temple in Jiahe. A monk came to visit, and Chan Master Fohui asked: 'What deity of what place? What sacred being of what place?' The monk replied: 'Jin Su.' Chan Master Fohui asked: 'What are you doing there?' The monk replied: 'Serving as the gardener.' Chan Master Fohui asked: 'When the vegetables are about to be cut, do they still cry out in pain?' The monk made a gesture of being in pain. Chan Master Fohui said: 'The old monk's knife hasn't fallen yet, why are you crying out?' The monk said: 'Today I have personally seen the abbot.' Chan Master Fohui said:
如盲摸象各說異端。師于利濟之事靡不從事。處身節儉未嘗干謁。將示寂。命侍僧取歷日視之。曰二日可。吾去矣。侍僧驚問何往。師曰吾將有所適。僧跪泣愿為眾少留。師笑曰更后三日亦可。至期沐浴跏趺而逝。時崇禎戊辰八月五日也。壽九十有一。塔全身於城北之懶石庵。師有懶石語行世。
車溪沖禪師法嗣
嘉興府南明慧廣禪師
鹽官韓氏子。出家于興善寺。謁無幻沖示趙州無字話。一日遊徑山就地拈得片紙。有觀方知彼去去者不至方之句。釋然有省。往見無幻舉似之。遂蒙印可。後首眾于徑山。示眾。前年年鼻孔無半邊。去年年兩眼不完全。今年年精骨獻青天。顧左右曰。廣上座禪已說了。汝等作么生會。良久曰。參。泰昌改元仲冬二十七日囑後事畢。奄然而逝。
大鑒下第三十四世
禹門傳禪師法嗣
明州天童密雲圓悟禪師
宜興蔣氏。父曦。母潘。兒時喜兀坐。若有所憶持者。及長睹壇經深信宗門下事。一日採薪見堆柴突露面前有省。二十九棄家投龍池幻有和尚。三十三祝髮時中看得心境兩立。請益於幻。幻曰若到者田地便放身倒臥。師益昏惑。幻唯罵詈。偶過銅棺山忽覺情與無情煥然等現。覓纖毫過患不可得。正所謂大地平沉底境界。時幻居燕都普照。師
【現代漢語翻譯】 現代漢語譯本 如同盲人摸象，每個人都只說出事物的一個方面。這位禪師對於利益眾生的事情沒有不做的。他生活節儉，從不求人。臨近圓寂時，他讓侍者拿出日曆看看。他說：『兩天後就可以了，我要走了。』侍者驚恐地問他要去哪裡。禪師說：『我將要去一個地方。』侍者跪下哭著請求禪師爲了大眾稍微多留一段時間。禪師笑著說：『再過三天也可以。』到了那天，他沐浴后跏趺坐逝世。那時是崇禎戊辰年（1628年）八月五日，享年九十一歲。他的全身被安葬在城北的懶石庵。禪師有《懶石語》流傳於世。
車溪沖禪師的法嗣
嘉興府南明慧廣禪師
是鹽官韓氏的兒子。他在興善寺出家。拜見無幻沖禪師，參趙州無字話。一天，他在徑山遊玩，隨手撿起一片紙，上面有『觀方知彼去去者不至方』的句子，豁然開悟。他去見無幻禪師，把這件事告訴了他，於是得到了無幻禪師的認可。後來，他在徑山主持僧眾。他開示說：『前年年鼻孔無半邊，去年年兩眼不完全，今年年精骨獻青天。』他看看左右的人說：『廣上座禪已經說完了，你們怎麼理解？』過了很久，他說：『參！』泰昌改元（1620年）仲冬二十七日，他囑咐完後事，安然逝世。
大鑒下第三十四世
禹門傳禪師的法嗣
明州天童密雲圓悟禪師
是宜興蔣氏人。父親是蔣曦，母親是潘氏。他小時候喜歡獨自靜坐，好像在思考什麼。長大后，他讀了《壇經》，深信禪宗的道理。一天，他砍柴時，看到一堆柴突然出現在面前，有所領悟。二十九歲時，他離家投奔龍池的幻有和尚。三十三歲剃度時，他覺得心和境是相互對立的。他向幻有和尚請教，幻有和尚說：『如果到了那種地步，就應該全身倒下。』禪師更加迷惑。幻有和尚只是罵他。偶然經過銅棺山，他忽然覺得有情和無情的事物都一樣地顯現出來，找不到絲毫的過錯。這正是所謂的大地平沉的境界。當時，幻有和尚住在燕都（今北京）的普照寺。他
【English Translation】 English version Like blind men touching an elephant, each speaks only of one aspect of the thing. This Chan master engaged in everything that benefited sentient beings. He lived frugally and never sought favors from others. When he was about to pass away, he instructed his attendant monk to take out the calendar and look at it. He said, 'Two days from now will be fine. I am leaving.' The attendant monk was alarmed and asked where he was going. The master said, 'I am going somewhere.' The monk knelt and wept, begging the master to stay a little longer for the sake of the assembly. The master smiled and said, 'Three days later will also be fine.' On that day, he bathed, sat in the lotus position, and passed away. It was the fifth day of the eighth month of the Wuchen year of Chongzhen (1628), and he was ninety-one years old. His entire body was buried at Lan Shi (Lazy Stone) Hermitage north of the city. The master's 'Lazy Stone Sayings' are circulated in the world.
Successor of Chan Master Chexi Chong
Chan Master Huiguang of Naming in Jiaxing Prefecture
He was a son of the Han family of Yanguan. He left home to become a monk at Xing Shan Temple. He visited Chan Master Wuhuan Chong and contemplated the Zhaozhou 'Wu' (無) word koan. One day, while wandering on Jing Mountain, he picked up a piece of paper on which was the sentence, 'Observing the direction, one knows that those who go and go will not reach the direction.' He suddenly had an awakening. He went to see Wuhuan and told him about it, and he was approved by Wuhuan. Later, he led the assembly on Jing Mountain. He instructed the assembly, 'The year before last, the nostrils had no half side; last year, the two eyes were not completely whole; this year, the essence and bones are offered to the blue sky.' He looked to the left and right and said, 'Zen Master Guang has already spoken about Chan. How do you understand it?' After a long time, he said, 'Investigate!' On the twenty-seventh day of the mid-winter month of the first year of the Taichang reign (1620), he finished entrusting his affairs and passed away peacefully.
Thirty-fourth Generation from Dajian
Successor of Chan Master Yumen Chuan
Chan Master Miyun Yuanwu of Tiantong in Mingzhou
He was a Jiang of Yixing. His father was Jiang Xi, and his mother was Pan. As a child, he liked to sit alone in meditation, as if he were remembering something. When he grew up, he read the Platform Sutra and deeply believed in the matters of the Chan school. One day, while gathering firewood, he saw a pile of firewood suddenly exposed in front of him and had an awakening. At the age of twenty-nine, he left home and went to the Venerable Huanyou of Longchi. At the age of thirty-three, when he had his head shaved, he saw that the mind and the environment were mutually opposed. He asked Huanyou for instruction. Huanyou said, 'If you reach that state, you should fall down completely.' The master became even more confused. Huanyou only scolded him. By chance, he passed Copper Coffin Mountain and suddenly felt that sentient and non-sentient things were equally manifest, and he could not find the slightest fault. This is precisely the state of the earth being level and submerged. At that time, Huanyou was living at Puzhao Temple in Yandu (present-day Beijing). He
往省覲。幻曰汝離我三載有新會處么。師曰一人有慶萬民樂業。幻曰汝又作么生。師曰特來省覲和尚。幻曰念子遠來放汝三十棒。師拂袖便出。一日侍立次。幻曰忽有人問汝如何抵對。師向前豎起拳。幻亦舉拳曰老僧不曉得者個是什麼意思。師曰。莫道和尚不曉得。三世諸佛也不曉得。一日幻召師至前。拈起拂子曰諸方還有者個么。師震聲一喝。幻曰好喝。師又連喝兩喝歸位立。幻曰更喝一喝看。師便出法堂。次日幻上堂。以衣拂付之。一日召師入室曰。老僧昨夜起來走一轉。把柄都在手裡了。汝等為我扶持佛法。師曰。若據某甲扶持佛法。任他○○○○○都來。總與三十棒。莫道分明為賞罰。僧問如何是五眼圓明。師曰老僧祇有兩隻。問如何是奪人不奪境。師曰百萬軍中斬顏良。曰如何是奪境不奪人。師曰取了荊州放魯肅。曰如何是人境兩俱奪。師曰殺卻陳友諒併吞數十州。曰如何是人境俱不奪。師曰當今天下太平國王萬歲。曰。料簡已蒙師指示。全提向上事如何。師以拄杖[翟*支]曰速退速退。問某甲到此一月不見堂頭時如何。師曰者老漢甚處去也。僧擬議。師便打。上堂。一葉落天下秋。一塵起大地收。今朝七月六日。無論一葉落不落而天下秋。眾兄弟已備知矣。舉拂子。一塵起也。作么生是大地收底道理。
【現代漢語翻譯】 現代漢語譯本 前往探望幻和尚。幻和尚問：『你離開我三年，有什麼新的體會嗎？』 師回答：『一人有慶，萬民樂業。』（指皇帝英明，百姓安樂） 幻和尚問：『你又想做什麼？』 師回答：『特來探望和尚。』 幻和尚說：『念在你遠道而來，放你三十棒。』 師拂袖便走出去。 一天，師侍立在幻和尚身旁，幻和尚問：『忽然有人問你，你如何應對？』 師向前豎起拳頭。幻和尚也舉起拳頭說：『老僧不曉得這個是什麼意思。』 師說：『莫說和尚不曉得，三世諸佛也不曉得。』 一天，幻和尚叫師到跟前，拿起拂子說：『諸方還有這個嗎？』 師大喝一聲。幻和尚說：『好喝！』 師又連喝兩聲，回到原位站立。幻和尚說：『再喝一聲看看。』 師便走出法堂。 次日，幻和尚上堂，把衣拂交給師。 一天，幻和尚召師入室說：『老僧昨夜起來走了一圈，把柄都在手裡了。你們為我扶持佛法。』 師說：『若依我扶持佛法，任他○○○○○都來，總共給三十棒，莫說分明是爲了賞罰。』 僧人問：『如何是五眼圓明？』（五眼：肉眼、天眼、慧眼、法眼、佛眼） 師說：『老僧只有兩隻眼。』 問：『如何是奪人不奪境？』 師說：『百萬軍中斬顏良。』（三國時期關羽在百萬軍中斬殺顏良的故事） 問：『如何是奪境不奪人？』 師說：『取了荊州放魯肅。』（三國時期劉備取荊州後放走魯肅的故事） 問：『如何是人境兩俱奪？』 師說：『殺卻陳友諒併吞數十州。』（元末明初朱元璋誅殺陳友諒，併吞其領地的故事） 問：『如何是人境俱不奪？』 師說：『當今天下太平，國王萬歲。』 問：『料簡已蒙師指示，全提向上事如何？』 師用拄杖[翟*支]說：『速退速退。』 問：『某甲到此一月，不見堂頭時如何？』 師說：『這老漢甚處去也？』 僧人猶豫不決，師便打。 上堂：一葉落，天下秋；一塵起，大地收。今朝七月六日，無論一葉落不落而天下秋，眾兄弟已備知矣。舉拂子，一塵起也，作么生是大地收底道理？
【English Translation】 English version He went to visit Huan. Huan asked, 'Since you left me three years ago, what new understanding have you gained?' The master replied, 'When one person is blessed, all people enjoy prosperity.' Huan asked, 'What do you intend to do?' The master replied, 'I have come specifically to visit the monk.' Huan said, 'Considering you have come from afar, I will give you thirty blows.' The master flicked his sleeve and left. One day, while the master was standing beside Huan, Huan asked, 'If someone suddenly asks you, how would you respond?' The master stepped forward and raised his fist. Huan also raised his fist and said, 'This old monk does not understand what this means.' The master said, 'Don't say that the monk doesn't understand; even the Buddhas of the three worlds do not understand.' One day, Huan called the master to his presence, picked up a whisk, and said, 'Do other places have this?' The master shouted loudly. Huan said, 'Good shout!' The master shouted two more times and returned to his original position. Huan said, 'Shout one more time and let's see.' The master then walked out of the Dharma hall. The next day, Huan ascended the hall and handed the whisk to the master. One day, Huan summoned the master into his room and said, 'This old monk got up last night and took a walk, and the handle is all in my hands. You all support the Buddha Dharma for me.' The master said, 'If I were to support the Buddha Dharma, let them all come, I would give them all thirty blows, don't say it is clearly for reward and punishment.' A monk asked, 'What is the perfect clarity of the five eyes?' (Five Eyes: physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye) The master said, 'This old monk only has two eyes.' Asked, 'What is taking the person without taking the environment?' The master said, 'Killing Yan Liang in the midst of a million soldiers.' (The story of Guan Yu killing Yan Liang in the midst of a million soldiers during the Three Kingdoms period) Asked, 'What is taking the environment without taking the person?' The master said, 'Taking Jingzhou and releasing Lu Su.' (The story of Liu Bei taking Jingzhou and releasing Lu Su during the Three Kingdoms period) Asked, 'What is taking both the person and the environment?' The master said, 'Killing Chen Youliang and annexing dozens of states.' (The story of Zhu Yuanzhang killing Chen Youliang and annexing his territory at the end of the Yuan and the beginning of the Ming Dynasty) Asked, 'What is not taking either the person or the environment?' The master said, 'Today, the world is peaceful, and the king lives ten thousand years.' Asked, 'The selection has been instructed by the master, how about the matter of complete elevation?' The master said with a staff: 'Retreat quickly, retreat quickly.' Asked, 'What if I have been here for a month and have not seen the head monk?' The master said, 'Where has this old man gone?' The monk hesitated, and the master struck him. Ascending the hall: One leaf falls, and the world is autumn; one dust rises, and the earth收收. Today is the sixth day of the seventh month, regardless of whether a leaf falls or not, the world is autumn, all brothers already know it. Raising the whisk, one dust rises, what is the principle of the earth收收?
擲下拂子。若知撲落非他物。始信縱橫不是塵。下座。普請上堂。據眾兄弟擔了飯米來伴悟上座。各各計明。己躬下事不合動靜。眾兄弟。然而諺有之曰。有例不可滅。無例不可興。百丈和尚創叢林立規矩有普請例。及諸尊宿亦有普請說。所謂作則均其勞。飯則同其食。自今觀之似乎不然。作者應當作。閑者應當閑。致令古風彫喪法門澹薄。無他。蓋主法者不舉之過也。要且者般事無處得藏竄。所以謂之大道。謂之公案。擔荷者般事須是者般漢。若是畏刀避箭躲懶偷安。不足為伴。雖然。卻有個驗處。且道以何為驗。良久曰。打鼓普請看。上堂。我覺洪師弟募萬人緣。要往臺山齋僧。今日先從家裡齋起。悟上座無以報答。驀拈拄杖曰。不但洪師弟。設使釋迦老子文殊普賢諸大菩薩。乃至獅象狐狼泥豬疥狗。法界有情總到者里。悟上座別無供養。總與他一頓。從教怨入骨髓永劫不忘。擲下拄杖。將此深心奉塵剎。是則名為報佛恩。下座。上堂。六月日頭真個熱。赤肉團邊如火逼。試問現前諸兄弟。無位真人徹未徹。若也徹。向無陰陽地上豎去橫來。若也未徹。未免明日熱如今日。下座。上堂。開方便門示真實相。拈拄杖擊香幾一下。方便門開也。豎起拄杖。真實相示也。諸人還委悉么。若也見得徹去。便可以拈拄杖作丈
【現代漢語翻譯】 現代漢語譯本 擲下拂子。如果知道撲落下來的不是別的東西，才相信縱橫交錯的也不是塵埃。下座。 普請上堂。各位兄弟擔著飯米來陪伴悟上座。各自都計算清楚，自己分內的事情不該有所動靜。各位兄弟，然而俗話說，『有先例不可廢除，沒有先例不可興起。』百丈和尚創立叢林，設立規矩，有普請的慣例。以及各位尊宿也有關於普請的說法。所謂工作則平均分配勞力，吃飯則共同食用。現在看來似乎不是這樣。該工作的人應當工作，該休息的人應當休息，以致於古老的風尚衰敗，佛法門庭淡薄。沒有其他原因，是因為主持佛法的人沒有提倡的過錯啊。要緊的是這件事無處可藏身。所以稱之為大道，稱之為公案。承擔這件事必須是這種人。如果是害怕刀箭，躲避懶惰貪圖安逸，不值得做同伴。雖然如此，卻有個檢驗的地方。且說用什麼來檢驗？良久說，打鼓普請看。 上堂。我聽說洪師弟募捐萬人緣，想要前往五臺山齋僧。今天先從家裡齋僧開始。悟上座沒有什麼可以報答的。忽然拿起拄杖說，不只是洪師弟，即使是釋迦老子（Śākyamuni，佛教創始人）、文殊（Mañjuśrī，智慧的象徵）、普賢（Samantabhadra，大行愿的象徵）諸位大菩薩，乃至獅子、大象、狐貍、狼、泥豬、疥狗，法界所有有情眾生都到這裡。悟上座沒有別的供養，都給他們一頓打，讓他們怨恨入骨，永劫不忘。擲下拄杖。將此深心奉獻給塵剎（無盡的世界），這才是報答佛恩。下座。 上堂。六月里的太陽真熱啊，赤肉團（指人的身體）邊如同火在逼烤。試問在座的各位兄弟，無位真人（指人的本性）徹悟了沒有？如果徹悟了，就在沒有陰陽的地方豎立起來，橫向展開。如果還沒有徹悟，免不了明天熱得像今天一樣。下座。 上堂。開啟方便之門，顯示真實之相。拈起拄杖敲擊香幾一下。方便之門打開了。豎起拄杖。真實之相顯示了。各位還明白嗎？如果能夠徹底領悟，就可以拿起拄杖當做丈...
【English Translation】 English version Casting down the whisk. If you know that what falls is nothing other, then you will believe that what goes in all directions is not dust. Descend from the seat. Announcing a general invitation to ascend the hall. All brothers have carried rice to accompany Zen Master Wu. Each has clearly calculated, and matters concerning one's own affairs should not be disturbed. Brothers, as the saying goes, 'An established precedent cannot be abolished, and a new precedent cannot be established without reason.' Baizhang (百丈, a famous Chan Buddhist master) established the monastic rules and regulations, including the practice of universal invitation. And the venerable elders also have sayings about universal invitation, which means that work should be evenly distributed and food should be shared equally. Looking at it now, it seems not to be the case. Those who should work should work, and those who should rest should rest, leading to the decline of ancient customs and the thinning of the Dharma gate. There is no other reason than the fault of those who preside over the Dharma in not promoting it. The important thing is that this matter has nowhere to hide. Therefore, it is called the Great Way, and it is called a public case (公案, a paradoxical anecdote or riddle used in Zen practice). Those who bear this matter must be such people. If they are afraid of swords and arrows, avoid laziness and seek ease, they are not worthy to be companions. However, there is a place to test it. Tell me, what is used to test it? After a long silence, he said, 'Beat the drum and see the universal invitation.' Ascending the hall. I heard that Brother Hong is raising funds for ten thousand people, wanting to go to Mount Wutai (五臺山, a sacred mountain in Chinese Buddhism) to offer a vegetarian feast to the monks. Today, let's start by offering a vegetarian feast at home. Zen Master Wu has nothing to repay. Suddenly picking up the staff, he said, 'Not only Brother Hong, but even Śākyamuni (釋迦老子, the founder of Buddhism), Mañjuśrī (文殊, the Bodhisattva of wisdom), Samantabhadra (普賢, the Bodhisattva of great vows), and even lions, elephants, foxes, wolves, mud pigs, and mangy dogs, all sentient beings in the Dharma realm come here. Zen Master Wu has no other offerings, but gives them all a beating, so that they will resent it to the bone and never forget it for eternity.' Casting down the staff. 'Dedicate this deep mind to the dust-like lands (塵剎, countless worlds); this is called repaying the Buddha's kindness.' Descend from the seat. Ascending the hall. The sun in June is really hot, and the red flesh mass (赤肉團, referring to the human body) is like being roasted by fire. I ask all the brothers present, have you thoroughly understood the True Person of No Rank (無位真人, referring to one's original nature)? If you have thoroughly understood, then erect it in the place without yin and yang, and spread it out horizontally. If you have not yet thoroughly understood, you will inevitably be as hot tomorrow as today. Descend from the seat. Ascending the hall. Opening the door of expedient means, showing the true aspect. Picking up the staff and striking the incense table once. The door of expedient means is opened. Raising the staff. The true aspect is shown. Do you all understand? If you can thoroughly understand, then you can take the staff as a measure...
六金身用。將丈六金身作拄杖子用。然後拄杖子𨁝跳上三十三天筑著帝釋鼻孔。東海鯉魚打一棒雨似盆傾。汝等諸人切莫向古廟裡去躲。一棒打折你驢腰。莫言不道。下座。解制上堂。八月一。結制畢。腰間包。頭上笠。通玄寺里放門開。行腳衲僧攙先出。被人拶著要翻身。切莫隨人穿卻鼻。復舉洞山曰。秋初夏末將謂忘卻。東去西去亂走作么。直須向萬里無寸草處去。坐斷路頭。石霜曰。出門便是草。奴見婢慇勤。大陽曰。直饒不出門亦是草漫漫地。同坑無異土。者隊老漢總被山僧折倒了也。諸人還知出身處也無。若也知得。日銷萬兩黃金不為分外。其或未然。萬古碧潭空界月。再三撈捷始應知。喝一喝下座。上堂。今朝五月五日。知事頭首要老僧升座應個時節。老僧再三思量無可計較。何也。雄黃燒酒固是不宜。要且無個銅錢買糯谷。思量到計窮力極。忽然得個富不有餘貧無不足底平等法門。正好與世移風易俗。乃擎起兩拳曰。只將者兩個大粽子供養大眾。一任橫咬豎咬。忽然咬著自家底。管取人人飽足。免得窮廝煎餓廝炒。上堂。僧問如何是過去佛。師曰釋迦老子。曰如何是現在佛。師曰大地眾生。曰如何是未來佛。師曰莫妄想。乃曰諸人盡道解制。殊不知天童之制結解不結解總不必論。只如老僧終日趁著大眾
【現代漢語翻譯】 現代漢語譯本 六金身的作用。將丈六金身（比喻巨大的佛像）當作拄杖使用。然後拄杖一躍跳上三十三天（佛教用語，指欲界六天中的第二天），筑著帝釋（佛教護法神）的鼻孔。東海鯉魚挨一棒，雨水像盆倒一樣傾瀉。你們這些人千萬不要向古廟裡躲避。一棒打斷你的驢腰。不要說我沒告訴你。下座。 解制上堂。八月初一，結制完畢。腰間纏著包，頭上戴著笠。通玄寺里大門敞開。行腳的僧人爭先恐後地出來。被人逼迫著要翻身，千萬不要隨人穿鼻（比喻受人擺佈）。 又舉洞山禪師的話說：『秋初夏末，以為忘記了。東去西去，胡亂走動幹什麼？必須向萬里沒有寸草的地方去，截斷道路。』石霜禪師說：『出門便是草。』（比喻處處是障礙）奴見婢慇勤。（比喻各為其主，沒有真情）大陽禪師說：『即使不出門，也是草漫漫地。』同坑無異土。（比喻沒有差別）這些老漢都被山僧我折服了。你們還知道出身處嗎？如果知道，日銷萬兩黃金也不算過分。如果不知道，萬古碧潭空界月，再三撈取才應該知道。 喝一聲，下座。上堂。今天五月五日，知事頭首要老僧我升座應個時節。老僧我再三思量，無可奈何。為什麼呢？雄黃燒酒固然不適宜，而且沒有銅錢買糯米。思量到計窮力盡，忽然得到一個富不有餘，貧無不足的平等法門。正好用來移風易俗。於是舉起兩拳說：『只將這兩個大粽子供養大眾，任憑橫咬豎咬。』如果咬著自家底（比喻本性），保證人人飽足，免得窮的煎熬，餓的炒。上堂。僧人問：『如何是過去佛？』師父說：『釋迦老子（釋迦牟尼佛）。』問：『如何是現在佛？』師父說：『大地眾生。』問：『如何是未來佛？』師父說：『不要妄想。』 於是說：『諸位都說解制，殊不知天童的制，結不結，解不解，總不必論。只像老僧我終日跟隨著大眾。
【English Translation】 English version The function of the six golden bodies. Using the sixteen-foot golden body (an analogy for a huge Buddha statue) as a walking stick. Then, the walking stick leaps up to the Thirty-three Heavens (a Buddhist term referring to the second of the six heavens in the Desire Realm), poking the nostrils of Śakra (a Buddhist protector deity). A carp from the Eastern Sea receives a blow, and the rain pours down like a tipped basin. All of you, do not try to hide in ancient temples. One blow will break your donkey's back. Don't say I didn't warn you. Dismissed. End of Retreat Sermon. The first day of the eighth month, the retreat is over. A bag around the waist, a hat on the head. The gates of Tongxuan Temple are wide open. The traveling monks rush out. When pressed, they must turn around, but do not let others lead you by the nose (an analogy for being controlled). Again, Master Dongshan said: 'Early autumn, late summer, thinking it was forgotten. Why wander east and west aimlessly? You must go to a place where there is not an inch of grass for ten thousand miles, cutting off the road.' Master Shishuang said: 'Going out is all grass.' (an analogy for obstacles everywhere) The maid is diligent to her mistress. (an analogy for each serving their master, without true feelings) Master Dayang said: 'Even without going out, the grass is still everywhere.' The same pit, no different soil. (an analogy for no difference) These old men have all been subdued by this mountain monk. Do you know your origin? If you know, spending ten thousand taels of gold a day is not excessive. If you do not know, the moon in the empty realm of the ancient green pool, only after repeated attempts to retrieve it will you know. A shout, dismissed. Sermon. Today is the fifth day of the fifth month, the head of affairs wants this old monk to ascend the seat to mark the occasion. This old monk has thought about it again and again, and there is nothing to be done. Why? Realgar wine is certainly not suitable, and there is no money to buy glutinous rice. Thinking to the point of exhaustion, suddenly I obtained a Dharma gate of equality where the rich have no surplus and the poor have no lack. It is just right to use it to change customs. So, raising both fists, he said: 'I offer these two big zongzi (sticky rice dumplings) to the assembly, let them bite horizontally and vertically.' If you bite your own (an analogy for one's own nature), I guarantee everyone will be full, avoiding the suffering of the poor and the hunger of the starving. Sermon. A monk asked: 'What is the past Buddha?' The master said: 'Śākyamuni Buddha.' Asked: 'What is the present Buddha?' The master said: 'All sentient beings on earth.' Asked: 'What is the future Buddha?' The master said: 'Do not妄想(wangxiang: engage in妄想, delusional thinking).' So he said: 'Everyone says the retreat is over, but in fact, whether the rules of Tiantong are established or not, whether they are dissolved or not, there is no need to discuss. Just like this old monk, I follow the assembly all day long.
。不挑磚便搬瓦。不運土便抬石。見你們稍遲縮。不是喊便是罵。汝諸人作么生會。還知老漢為人處么。良久曰。三生六十劫。師于萬曆丁巳繼席龍池。次遷臺之通玄禾之金粟閩之黃檗明之育王天童。凡六坐道場三十餘年。宗風大振。座下逾三萬指。海內宿衲久已領徒住山者。向師之風愿就弟子之列親炙座下。師于去就纖毫不茍。每嘆應庵老祖著草鞋住院。其于天童雖以無功用行變化荊棘林于笑談之頃。然數出山每為護法挽留。室中示門弟子。每舉懶殘和尚偈及寒涕垂膺話。且曰貞觀向道欲瞻風彩。上表遜謝往返三四。引頸就刃神色儼然。我敬四祖道信大師。茅茨石室累煩聖主。且請前行。吾從別道。澡身淨髮跏趺而逝。吾敬汾州無業和尚。休心息念斷絕扳援。賜紫及號力陳昔誓。收付有司恬然受刑。吾敬芙蓉道楷禪師。崇禎辛巳國戚康宇田公為皇貴妃赍紫衣入山請師升座說法。復得俞旨住持金陵報恩。師以衰老遜謝。明年春拽杖歸通玄。七月三日示微疾。五日手書復護法祁侍御。六日有僧自都中來問。喝作喝會棒作棒會。入地獄如箭射。畢竟作么生會。師便打。僧禮拜。師曰千句萬句皆從自了。自己不了吃棒不了。七日晨興巡閱匠工如平日。及午歸丈室。語侍僧倦甚。登寢榻。少頃方起坐。跏趺未竟泊然而逝。世壽
【現代漢語翻譯】 現代漢語譯本： 不挑磚就搬瓦，不運土就抬石頭。見你們稍微遲疑退縮，不是喊叫就是謾罵。你們這些人怎麼理解？還知道老漢我的為人處世嗎？ 良久，說：『三生六十劫。』師父在萬曆丁巳年（1617年）繼承龍池的席位，之後遷往臺州的通玄寺、禾州的金粟寺、閩州的黃檗寺、明的育王寺、天童寺。總共主持了六個道場，三十多年，宗風大振。座下超過三萬弟子。海內許多年老的僧人，早已帶領徒弟住在山中，仰慕師父的風範，願意列于弟子之位，親自在座下接受教誨。師父對於去留，一絲一毫都不茍且。常常嘆息應庵老祖穿著草鞋住持寺院。他對於天童寺，雖然以無功用的行為變化荊棘林于笑談之間，然而多次出山都被護法挽留。在室內向門下弟子開示，常常舉懶殘和尚的偈語以及寒涕垂膺的故事。並且說貞觀年間（627-649年）向道，想要瞻仰風采，上表遜謝，往返三四次，引頸就刃，神色儼然。我敬佩四祖道信大師（580-651），茅草屋石室，多次麻煩聖上，且請您先行，我從別的道路走。洗澡淨髮，跏趺而逝。我敬佩汾州無業和尚（760-830），休心息念，斷絕攀援，賜紫以及封號，極力陳述昔日的誓言，收付有司，恬然受刑。我敬佩芙蓉道楷禪師（？-1118）。崇禎辛巳年（1641年），國戚康宇田公為皇貴妃送來紫衣，入山請師父升座說法，又得到皇上的旨意，住持金陵報恩寺。師父以衰老為由遜謝。第二年春天，拄著枴杖回到通玄寺。七月初三，略微感到不適，初五，親手寫信回覆護法祁侍御。初六，有僧人從都城來問：『喝作喝會，棒作棒會，入地獄如箭射，到底怎麼理解？』師父便打了他。僧人禮拜。師父說：『千句萬句都從自己了悟，自己不了悟，吃棒也無法了悟。』初七早晨，像往常一樣巡視工匠。中午回到丈室，告訴侍者說很疲倦，登上床榻。稍微過了一會兒，方才起身坐起，跏趺還未完成，就安然逝世。世壽
【English Translation】 English version: If you don't carry bricks, then you move tiles; if you don't transport earth, then you lift stones. Seeing you hesitate and shrink back even slightly, it results in either shouting or scolding. How do you all understand this? Do you even know how I, this old man, conduct myself? After a long pause, he said: 'Three lives, sixty kalpas (aeons).' The master succeeded to the abbotship of Longchi Monastery in the year Ding Si of the Wanli reign (1617), and subsequently moved to Tongxuan Monastery in Taizhou, Jin Su Monastery in Hezhou, Huangbo Monastery in Minzhou, Yuwang Monastery and Tiantong Monastery in Mingzhou. In total, he presided over six monasteries for more than thirty years, greatly revitalizing the Chan school. More than thirty thousand disciples were under his tutelage. Many senior monks within the country, who had long been leading their own disciples and residing in the mountains, admired the master's virtue and wished to become his disciples, personally receiving his teachings. The master was meticulous in his decisions to stay or leave, never acting carelessly. He often lamented that the old master Ying An (1115-1186) wore straw sandals while serving as abbot. Although he transformed the thorny thicket into a laughing matter through effortless action at Tiantong Monastery, he was repeatedly persuaded to stay by Dharma protectors whenever he considered leaving the mountain. In his room, he instructed his disciples, often citing the verse of Layman Lan Can (Tang Dynasty recluse) and the story of 'cold snot dripping down his chest'. Furthermore, he said that during the Zhenguan era (627-649), someone aspired to the Way and wished to behold his demeanor, submitting a memorial to decline the honor three or four times, willingly offering his neck to the blade with a serene expression. I admire the Fourth Patriarch Daoxin (580-651), whose thatched hut and stone chamber repeatedly troubled the Holy Emperor, requesting him to proceed first while he would take another path. He bathed, purified his hair, and passed away in the lotus position. I admire the monk Wuye of Fenzhou (760-830), who ceased his mind and thoughts, severing all attachments, and when granted purple robes and a title, vehemently reiterated his past vows, submitting himself to the authorities and calmly accepting punishment. I admire Chan Master Daokai of Furong (?-1118). In the year Xin Si of the Chongzhen reign (1641), Duke Kang Yutian, a relative of the imperial family, brought purple robes for the imperial concubine and entered the mountain to invite the master to ascend the seat and expound the Dharma. He also received an imperial decree to preside over Bao'en Monastery in Jinling. The master declined due to old age. The following spring, he returned to Tongxuan Monastery, leaning on his staff. On the third day of the seventh month, he showed slight illness. On the fifth day, he personally wrote a letter in reply to Dharma protector Attendant Censor Qi. On the sixth day, a monk came from the capital and asked: 'A shout is treated as a shout, a stick is treated as a stick, entering hell like an arrow shot, how exactly should one understand?' The master then struck him. The monk prostrated. The master said: 'Thousands of sentences and ten thousands of sentences all come from one's own realization; if one does not realize oneself, then being struck with a stick will not lead to realization.' On the morning of the seventh day, he inspected the craftsmen as usual. At noon, he returned to his room and told the attendant that he was very tired, and he went to bed. After a short while, he sat up, and before he could finish assuming the lotus position, he passed away peacefully. His age
七十有七僧臘四十有六。全身迎還天童。塔于幻智庵右隴。
常州磬山天隱圓修禪師
荊溪閔氏子。自幼失怙。鬻蔬奉母。聖賢懿行聞輒能行。祖以義讓居旃陀羅肆。師愍而不樂。恒持觀世音菩薩名號。弱冠聽講楞嚴。一切眾生皆由不知常住真心性凈明體用諸妄想。此想不真故有輪轉。惕然知有生死大事。遂往投龍池幻有和尚。二十四得度。參父母未生前本來面目。久未有入。一日隨幻出窯。同事謂聞四大名山菩薩出現神通廣大。幻曰者里也不少。師進曰如何是者里神通。幻曰快度磚來。師于言下有得。時中逾覺精采。偶展楞嚴至佛咄阿難此非汝心。驀然打失本參。會幻北行。師掩關龍池。閱古人公案。復于雲門扇子話去不得。力究兩載。聞驢鳴大悟。乃曰。忽聞驢子叫。驚起當人笑。萬別與千差。非聲非色鬧。解關與同參密雲公趨京都覲幻于普照寺。幻曰別來三載各呈似看。師進曰。人說北地寒。我說南方暖。寒暖不知人。窮人知寒暖。幻頷之。次日入室。問歷歷孤明時如何。幻曰待汝到此與你道。師便喝。幻曰汝還起緣心么。師拂袖便出。又事幻著衣次。幻指椅曰汝上坐待我拜你為師。師笑呈偈曰。木人提唱笑呵呵。更著衣衫誰識他。昨日覸來是男子。今朝還作老婆婆。幻笑曰此甚愜老僧意。復與同
【現代漢語翻譯】 現代漢語譯本 七十七歲，僧臘四十六年。全身被迎回天童寺（位於今浙江寧波），安葬在幻智庵右側的山坡上。
常州磬山天隱圓修禪師
是荊溪（今江蘇宜興）閔氏之子。自幼喪父，靠賣菜奉養母親。對於聖賢的美好德行，一聽到就能努力實行。他的祖父以義讓的精神居住在旃陀羅（古印度賤民）居住的場所。圓修禪師對此感到悲憫而不喜歡，經常持誦觀世音菩薩的名號。二十歲時聽講《楞嚴經》，聽到『一切眾生皆由不知常住真心性凈明體用諸妄想。此想不真故有輪轉』，猛然醒悟到有生死大事。於是前往投奔龍池幻有和尚。二十四歲時剃度出家，參究『父母未生前本來面目』。很久沒有領悟。一天，跟隨幻有和尚出窯，同伴說聽說四大名山的菩薩出現，神通廣大。幻有和尚說：『這裡也不少。』圓修禪師進問道：『如何是這裡的神通？』幻有和尚說：『快點遞磚來。』圓修禪師在言下有所領悟。此後更加覺得精神煥發。偶然翻閱《楞嚴經》至『佛咄阿難此非汝心』，猛然打失了原來的參悟。適逢幻有和尚北行，圓修禪師閉關在龍池，閱讀古人的公案，又在雲門『扇子話』處不得開悟，努力參究了兩年。聽到驢叫聲而大悟，於是說：『忽然聽到驢子叫，驚醒了當人笑。萬別與千差，非聲非色鬧。』開悟后與同參密雲公前往京都，在普照寺拜見幻有和尚。幻有和尚說：『分別三年，各自呈現來看看。』圓修禪師進言道：『人說北地寒，我說南方暖。寒暖不知人，窮人知寒暖。』幻有和尚點頭認可。次日入室，幻有和尚問：『歷歷孤明時如何？』幻有和尚說：『等你到這個境界再告訴你。』圓修禪師便喝斥一聲。幻有和尚說：『你還起了緣心嗎？』圓修禪師拂袖便出。又有一次，幻有和尚正在穿衣，指著椅子說：『你上坐，等我拜你為師。』圓修禪師笑著呈偈說：『木人提唱笑呵呵，更著衣衫誰識他。昨日覸來是男子，今朝還作老婆婆。』幻有和尚笑著說：『這很合老僧的心意。』又與同
【English Translation】 English version At the age of seventy-seven, with forty-six years of monastic life. His whole body was welcomed back to Tiantong Temple (located in present-day Ningbo, Zhejiang), and buried on the right slope of Huanzhi Hermitage.
Chan Master Yuanxiu of Tianyin Temple on Qingshan Mountain in Changzhou
He was a son of the Min family in Jingxi (present-day Yixing, Jiangsu). He lost his father at a young age and supported his mother by selling vegetables. He could diligently practice the virtuous deeds of sages and worthies upon hearing of them. His grandfather, with a spirit of righteous concession, lived in a place inhabited by Chandalas (ancient Indian outcasts). The Master felt compassion for this and was unhappy, constantly reciting the name of Avalokiteśvara Bodhisattva. At the age of twenty, he listened to the Śūraṅgama Sūtra, hearing 'All sentient beings are subject to transmigration because they do not know the permanent, true mind, the pure, bright essence, and the functions of all delusive thoughts. These thoughts are not real.' He suddenly realized the great matter of birth and death. Thereupon, he went to take refuge with Abbot Huanyou of Longchi Temple. He was ordained at the age of twenty-four, and investigated 'the original face before one's parents were born.' For a long time, he had no insight. One day, he followed Abbot Huanyou out of the kiln, and a colleague said that he had heard that Bodhisattvas from the Four Great Mountains had appeared, displaying great supernatural powers. Abbot Huanyou said, 'There are not few here either.' Chan Master Yuanxiu stepped forward and asked, 'What is the supernatural power here?' Abbot Huanyou said, 'Quickly pass the brick here.' Chan Master Yuanxiu had some understanding upon hearing these words. From then on, he felt even more energetic. Accidentally, he opened the Śūraṅgama Sūtra to the passage 'The Buddha rebuked Ānanda, 'This is not your mind!'' He suddenly lost his original understanding. Coincidentally, Abbot Huanyou went north, and Chan Master Yuanxiu closed himself in at Longchi Temple, reading the gongan (koan) of the ancients. Again, he could not gain enlightenment at Yunmen's 'Fan Talk', and diligently investigated for two years. He heard the sound of a donkey braying and had a great enlightenment, and then said, 'Suddenly hearing the donkey bray, it startles the person into laughter. The myriad differences and thousands of distinctions are neither sound nor color.' After enlightenment, he and his fellow practitioner, Gong of Miyun, went to the capital to visit Abbot Huanyou at Puzhao Temple. Abbot Huanyou said, 'It has been three years since we parted, let each of you present what you have seen.' Chan Master Yuanxiu stepped forward and said, 'People say the north is cold, I say the south is warm. The cold and warmth are unknown to people, the poor know the cold and warmth.' Abbot Huanyou nodded in approval. The next day, he entered the room, and Abbot Huanyou asked, 'What is it like when it is clearly and solitarily bright?' Abbot Huanyou said, 'I will tell you when you reach this state.' Chan Master Yuanxiu then shouted. Abbot Huanyou said, 'Are you still giving rise to causal thoughts?' Chan Master Yuanxiu brushed his sleeves and left. Another time, Abbot Huanyou was putting on his clothes, pointed to the chair and said, 'You sit up here, and I will bow to you as my teacher.' Chan Master Yuanxiu smiled and presented a verse, saying, 'The wooden man preaches and sings, laughing heartily, who recognizes him when he puts on his clothes? Yesterday I saw him as a man, today he is still acting as an old woman.' Abbot Huanyou laughed and said, 'This is very much to the old monk's liking.' Again, with the same
參遊歷教海。遍謁諸尊宿。事幻掌記室。南北往來盡得心髓。萬曆庚申誅茅石磬。次遷法濟。后住報恩。上堂曰。禪非解會。道絕功勛。妙體湛然。真機獨露。不可以心思。不可以意想。不可以言宣。不可以默照。不可以色見。不可以聲求。一念回光便同本有。恁么則釋迦老子睹明星時見個甚麼來。者里透得頓越三祇。坐斷報化佛頭。隨時著衣吃飯。還有向上一路在。驀豎拄杖曰。釋迦老子在諸人眼睫毛上放光動地。祇是不得動著。動著則三十拄杖。何故。不見道丈夫自有沖天志。不向如來行處行。上堂。一塵不立猶在半途。截斷眾流尚居門外。且道誰是到家者。顧左右云。觀音菩薩將錢買糊餅。放下手時原來是饅頭。到者里直得如天普蓋似地普擎。耳里藏得須彌山。眼裡著得四大海。方有語話分。且道此人渾身在甚麼處。委悉么。數聲清磬是非外。一個閑人天地間。上堂。拈拄杖曰。老僧有時拈拄杖子不作拄杖子用。有時拈拄杖子作拄杖子用。有時以拄杖子行遍四天下。擲向壁角落裡。有時拋下拄杖子獨自打頓去。諸人者里見得。便會得我臨濟大師的賓中主主中賓賓中賓主中主。雖然。切不得動著。動著則打你頭破腦裂。莫言不道。卓拄杖。示眾。今朝正是臘月半。大事分明須了辦。莫待臨時有屈伸。解脫門開成大
患。堂中個個老成人。著著拈來要方便。言言見諦剔祖燈。自古傳持吹毛劍。吹毛劍。有何驗。當陽拈出與人薦。驀擲拄杖曰。洎合停囚長智。示眾。靈源湛寂智體自如。觸處洞然隨方應用。目前無法拈來物物全彰。個里無私舉起頭頭成現。須是恁么人行得恁么事。且道那個是恁么人。禾山打鼓。雪峰輥毬。趙州喫茶。雲門糊餅。到者里總用不著。且道有甚長處。卓拄杖曰。偶然獨立千峰頂。閑看湖帆自往來。示眾。舉雲門曰。盡十方世界乾坤大地天下老和尚。以拄杖畫一畫曰。百雜碎。雪竇曰。者老漢是即是。要且無出身之路。如今拄杖在雪竇手裡。復橫按曰。東西南北甚處得來。師曰。雲門解放不解收。雪竇解收不解放。山僧今日拄杖子在手。卓一下曰。盡十方世界乃至天下老和尚總在者里。要東便東要西便西要南便南要北便北。到者里還有全放全收者么。喝一喝曰。豈容淺見衲僧會。惟許通方作者知。示眾。今時禪門大變。總是個弄虛頭漢教壞人家男女。不肯指點人做實地工夫。剛剛學些魔嘴說話。不顧本分中黑漆漆地。老僧者里不比諸方。容人打口令謂之參禪。若要在此住。須將從前學來的盡情吐卻。凈凈地本分參究一回。討個分曉始得。若不如斯。唐喪光陰有何利益。一日琇書記𢹂二貓上方丈問師那個好。
【現代漢語翻譯】 現代漢語譯本 患。堂中個個老成人，都在努力尋求方便之法，所言所語皆能見真諦，如同剔亮祖師的燈。自古以來傳承著吹毛劍（比喻精妙的辨析能力）。 吹毛劍，有何驗證？當陽（地名）拈出與人推薦。隨即擲下拄杖說：『應該停留在能使囚犯增長智慧的境界。』 開示大眾：靈源（指佛性）湛寂（清澈寂靜），智體（智慧的本體）自然如如不動，觸處洞然，隨順各種情況而應用。目前沒有可以執取的法，萬物都完全彰顯。這裡沒有私心，舉起任何事物都立刻呈現。必須是這樣的人才能做到這樣的事。那麼，誰是這樣的人呢？禾山（禪師名）打鼓，雪峰（禪師名）滾毬（玩弄圓球），趙州（禪師名）喫茶，雲門（禪師名）糊餅（製作麵餅）。到了這裡，這些都用不著。那麼，有什麼長處呢？』 卓拄杖說：『偶然獨自站在千峰頂，悠閒地觀看湖上的帆船來來往往。』 開示大眾：舉雲門禪師的話說：『整個十方世界、乾坤大地、天下的老和尚，』用拄杖畫一畫說：『都粉碎了。』雪竇（禪師名）說：『這位老漢說的是對的，但是沒有出身之路。』現在拄杖在雪竇手裡，又橫著按住說：『東西南北從哪裡來？』 師父說：『雲門只知道放開而不知道收回，雪竇只知道收回而不知道放開。山僧今天拄杖在手，』卓一下說：『整個十方世界乃至天下的老和尚都在這裡。要東就東，要西就西，要南就南，要北就北。到了這裡，還有能完全放開又完全收回的人嗎？』喝一聲說：『豈能容許見識淺薄的僧人理解，只允許通達各方面的大師知曉。』 開示大眾：現在的禪門大變樣，都是些弄虛作假的傢伙教壞人家的子女，不肯指點人做實在的功夫，只是學些花言巧語，不顧本分中的黑暗。老僧我這裡不像其他地方，容許人耍嘴皮子說是參禪。若要在這裡住，必須將從前學來的全部吐出來，乾乾淨淨地本分參究一番，討個明白才行。若不這樣，白白浪費光陰有什麼利益？ 有一天，琇書記帶著兩隻貓上丈室問師父：『哪一隻好？』
【English Translation】 English version Suffering. Everyone in the hall is an experienced elder, diligently seeking expedient means. Their words and expressions reveal the truth, like polishing the ancestral lamp. Since ancient times, they have passed down the hair-splitting sword (a metaphor for the ability to make subtle distinctions). The hair-splitting sword, what is its verification? Danyang (place name) brings it forth and recommends it to others. Then he throws down his staff and says, 'One should remain in the realm where prisoners can increase their wisdom.' Instructing the assembly: The spiritual source (referring to Buddha-nature) is serene and still, the wisdom-body is naturally as it is, clear and bright everywhere, applying itself according to various situations. At present, there is no dharma to grasp, all things are fully manifested. There is no selfishness here, and everything that is raised immediately appears. It must be such a person who can do such a thing. So, who is such a person? Heshan (Zen master's name) beats the drum, Xuefeng (Zen master's name) rolls the ball, Zhaozhou (Zen master's name) drinks tea, Yunmen (Zen master's name) makes cakes. When you get here, none of these are needed. So, what are the advantages?' He struck the staff and said, 'Occasionally standing alone on the top of a thousand peaks, leisurely watching the sailboats on the lake coming and going.' Instructing the assembly: Quoting Yunmen Zen master, 'The entire ten directions world, the universe, the old monks of the world,' drawing a line with his staff, 'are all shattered.' Xuefeng (Zen master's name) said, 'What this old man says is correct, but there is no way out.' Now the staff is in Xuefeng's hand, and he holds it horizontally, saying, 'Where do east, west, north, and south come from?' The master said, 'Yunmen only knows how to release but does not know how to retract, Xuefeng only knows how to retract but does not know how to release. This mountain monk has the staff in his hand today,' striking it down, 'the entire ten directions world and even the old monks of the world are all here. If you want east, it's east; if you want west, it's west; if you want south, it's south; if you want north, it's north. When you get here, is there anyone who can fully release and fully retract?' He shouted, 'How can shallow-minded monks understand, only those who are versatile and creative are allowed to know.' Instructing the assembly: The Zen gate has changed greatly nowadays, and they are all deceitful fellows who are corrupting other people's children, unwilling to guide people to do real work, just learning some flowery words, ignoring the darkness in their own duties. This old monk here is not like other places, allowing people to play lip service and call it Zen practice. If you want to stay here, you must spit out everything you have learned before, cleanly and honestly investigate and study it again, and find out the truth. If you don't do this, what is the benefit of wasting time in vain? One day, Secretary Xiu brought two cats to the abbot's room and asked the master, 'Which one is good?'
師指曰者個好。琇便擲下而去。復入見貓在地便與一踏。師拈拄杖打趁。琇轉身曰和尚也爭命。師打曰你不知鼠的害。只欲行祖師門下事。琇高聲曰說甚祖師不祖師。師曰與么為甚踏殺貓。琇曰和尚作者個說話入地獄如箭射。師乃低頭歸方丈。至晚小參舉前話曰。老僧到者里性命幾合不存。眾中有人代得一轉語相救老僧么。箬庵曰。大眾。和尚今日普請。拂袖便出。師曰過去了也。琇曰。箭去西天十萬里。猶在大明國里擬議。亦出。師卓拄杖曰。雖然如是。不因漁父引。爭得見波濤。僧問如何是第一句中薦得堪與佛祖為師。師曰。覿面春風和氣。眉分八字縱橫。如何是第二句中薦得堪與人天為師。師曰。揭開云里月。休向暗中行。如何是第三句中薦得自救不了。師曰。言中有響知歸。不免借他家路。問如何是法身邊事。師曰黑漆桶。如何是法身。師曰爛東瓜。如何是法身向上事。師曰三家村裡酒簾子。問如何是句到意不到。師曰言言見諦步步迷蹤。如何是意到句不到。師曰。只在舌頭尖。盡力吐不出。如何是意句俱到。師曰。有時獨倚庭欄上。閑看梅開三五枝。如何是意句俱不到。師曰。落花流水去。空負浪遊人。問山嶽傾頹為甚煙霞不散。師曰舍大戀小。曰獨臨玉鏡為甚眉目不睹。師曰打破鏡來相見。問。日裡即有
睡中即無。如何得寤寐一如去。師曰誰與你道的有無。曰不會。師曰不會最親切。問。最初一步即不問。未審踏著個甚麼。師曰半夜裡偷瓜。曰偷后如何。師曰未到你在。問世尊睹明星意旨如何。師曰黑裡白。僧曰。三乘等觀性空而得道。如何是性空。師拈拂示曰者個三十七文買的。問學人未到磬山先吃棒了也。師曰空頭禪和。曰再求賜棒。師曰老僧無者閑氣力。師風儀磊落。賦性恬退。親炙龍池凡一十八載。累命分座說法皆辭遜。初入磬谷值雪深五十餘日。炊煙幾絕。師于饑禽野獸中安之晏如。獨念法門衰。晚師道陵夷。力恢濟上綱宗。大闡別傳旨趣。痛呵穿鑿。嚴辯正邪。四方向道之士承風踵接。競喧宇內磬山。崇禎乙亥九月二十三日示寂。世壽六十有一僧臘三十有七。奉全身塔于報恩。順治己亥門人崇遺命遷塔歸荊溪海會寺之左。
紹興府雲門雪嶠圓信禪師
鄞縣朱氏子。年九歲聞誦彌陀經水鳥樹林皆悉唸佛念法念僧。遂知信向佛乘。至二十九歲棄家。后訪秦望禎公。禎舉他心問僧何處來。僧曰天竺。心曰我聞有三天竺你從那一竺來速道速道。其僧茫然無對。師聞舉疑情頓發。次日拽杖登石高聲提曰。從那一竺來速道速道。忽然前後際斷如空中出迸日輪相似。乃說偈曰。石貼背脊骨。翻身脅肋骨。
【現代漢語翻譯】 現代漢語譯本 睡夢中本來就什麼都沒有，又如何能達到醒著和睡著都一樣的境界呢？ 禪師說：『是誰告訴你存在有和無的？』 僧人說：『我不太明白。』 禪師說：『不明白才是最親切的。』 僧人問：『最初的一步暫且不問，請問踏著的是什麼？』 禪師說：『半夜裡偷瓜。』 僧人說：『偷了之後又如何呢？』 禪師說：『還沒輪到你。』 僧人問：『世尊（釋迦牟尼）睹明星時的意旨是什麼？』 禪師說：『黑裡白。』 僧人說：『三乘（聲聞乘、緣覺乘、菩薩乘）都以觀性空而得道，什麼是性空呢？』 禪師拿起拂塵（一種禪宗法器）示意說：『這個，三十七文錢買的。』 僧人問：『學人還沒到磬山（地名），就先捱了棒子。』 禪師說：『空頭的禪和（指沒有真修實證的出家人）。』 僧人說：『再次懇求賜棒。』 禪師說：『老僧沒有那閑工夫。』 禪師風度儀表光明磊落，天性恬淡退隱，親近龍池禪師凡十八年，多次被推舉分座說法都辭謝了。最初進入磬谷時，遇到大雪，雪深五十多天，炊煙幾乎斷絕。禪師在飢餓的禽鳥野獸中安然自得，獨自感念佛法衰微，晚年師道淪喪，努力恢復宗門綱紀，大力闡揚別傳的宗旨意趣，痛斥穿鑿附會，嚴厲辨別正邪。四面八方求道的人士聞風而至，競相傳揚磬山。崇禎（明毅宗年號，1628-1644）乙亥年九月二十三日圓寂，世壽六十一歲，僧臘三十七年。奉全身塔于報恩寺。順治（清世祖年號，1644-1661）己亥年，門人遵從遺命，將塔遷回荊溪海會寺的左側。
紹興府雲門雪嶠圓信禪師
鄞縣朱氏之子，九歲時聽到誦唸《彌陀經》，其中『水鳥樹林皆悉唸佛念法念僧』，於是知道信向佛法。到二十九歲時離家出走，後來拜訪秦望禎公。禎公舉『他心』（指神通）問僧人從哪裡來，僧人說：『天竺（古印度）。』禎公說：『我聽說有三天竺，你從哪一竺來？快說！快說！』那僧人茫然無對。禪師聽到后，疑情頓發。第二天，拄著枴杖登上石頭，高聲提問說：『從哪一竺來？快說！快說！』忽然前後際斷，如同空中出現迸發的太陽一般。於是說偈語道：『石貼背脊骨，翻身脅肋骨。』
【English Translation】 English version In sleep, there is nothing. How can one attain a state where waking and sleeping are the same? The Zen master said, 'Who told you about existence and non-existence?' The monk said, 'I don't understand.' The Zen master said, 'Not understanding is the most intimate.' The monk asked, 'The first step is not questioned. What is being stepped on?' The Zen master said, 'Stealing melons in the middle of the night.' The monk said, 'What happens after stealing?' The Zen master said, 'It hasn't reached you yet.' The monk asked, 'What was the World Honored One's (Shakyamuni Buddha) intention when he saw the morning star?' The Zen master said, 'White in the black.' The monk said, 'The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) all attain enlightenment by contemplating emptiness of nature. What is emptiness of nature?' The Zen master picked up the whisk (a Zen implement) and indicated, 'This cost thirty-seven coins.' The monk asked, 'Before the student even arrived at Qingshan (place name), he was already struck with a stick.' The Zen master said, 'An empty-headed Zen monk (referring to someone without true practice or realization).' The monk said, 'I beg for another strike.' The Zen master said, 'This old monk doesn't have that kind of idle strength.' The Zen master's demeanor was bright and upright, his nature was tranquil and retiring. He was close to Zen Master Longchi for eighteen years, and repeatedly declined when asked to share the Dharma seat. When he first entered Qinggu, he encountered heavy snow, with snow depths exceeding fifty days, and smoke from cooking fires was almost extinguished. The Zen master was at peace among the hungry birds and wild beasts, and alone lamented the decline of the Dharma and the degeneration of the teacher's way in his later years. He worked hard to restore the principles of the sect, greatly expounded the meaning of the separate transmission, severely criticized speculation, and strictly distinguished between right and wrong. Seekers of the Way from all directions came to him, spreading the name of Qingshan throughout the land. On the twenty-third day of the ninth month of the Yihai year of Chongzhen (1635), he passed away, at the age of sixty-one, with thirty-seven years as a monk. His whole-body stupa was enshrined at Bao'en Temple. In the Jihai year of Shunzhi (1659), his disciples, following his will, moved the stupa back to the left of the Haihui Temple in Jingxi.
Zen Master Xueqiao Yuanxin of Yunmen, Shaoxing Prefecture
He was a son of the Zhu family of Yin County. At the age of nine, he heard the recitation of the Amitabha Sutra, which said, 'Water birds and forest trees all recite the Buddha, recite the Dharma, recite the Sangha.' He then knew to believe in and turn towards the Buddha's teachings. At the age of twenty-nine, he left home. Later, he visited Qinwang Zhen Gong. Zhen Gong raised the question of 'other minds' (referring to psychic powers) and asked the monk where he came from. The monk said, 'India (ancient India).' Zhen Gong said, 'I have heard of three Indias. Which India do you come from? Speak quickly! Speak quickly!' The monk was at a loss for words. Upon hearing this, the Zen master's doubt arose. The next day, leaning on his staff, he climbed onto a rock and loudly asked, 'Which India do you come from? Speak quickly! Speak quickly!' Suddenly, the connection between past and future was severed, like a bursting sun appearing in the sky. Then he spoke a verse: 'Stone against the back, turning over, ribs.'
仔細看將來。動也動不得。復喝曰。張三殺人李四償命。欲往天臺訪尋知識印證。忽抬頭見古云門三字。豁然大悟。復說偈曰。一上天臺云更深。腳跟踏斷草鞋繩。比丘五百無蹤影。若見他時打斷筋。遂返縛茅只髻峰。復謁云棲蓮池大師呈偈曰。不解西方不學禪。偶來塵世只隨緣。三間茅屋傍溪住。兩扇竹窗關月眠。破盡衲衣那有結。養長頭髮欲成顛。自從會得西來意。白雪飄飄六月天。次參龍池。室中機契。萬曆四十三年遷徑山千指庵。后住廬山開先。癸未遷嘉禾東塔。𣆶住越之雲門。僧問如何是雙髻家風。師曰一堆土灶萬個峰頭。僧曰大師法嗣何人。師曰遠山終日看云里鐵牛嘶。曰如何是祖師西來意。師曰破二作三。曰意旨如何。師曰常言俗語。問月生雲際時如何。師曰甚麼時節。曰樹雕葉落時如何。師曰鳥不宿。問四大分散時向甚麼處去。師曰棺材裡。曰意旨如何。師曰埋在土裡。僧禮拜。師便喝出。上堂。四十年來恁么行。斬開碧落血腥腥。其中果有希奇事。師子游行不問程。稽首燈王如來。普愿微塵國土眾生同入般若波羅蜜門。大眾且道。般若波羅蜜門作么生入。舉拂子曰。鑒。升座。見身無實是佛身。了心如幻是佛幻。了得身心本性空。斯人與佛何殊別。某上座則不然。鮎魚水底聚。鷂子貼天飛。會得個
中意。成佛更無疑。崇禎八年開府余大成司理黃端伯等眾護法訪師。請于徑山大殿上堂。咄咄咄。徑山乃唐宋已來之徑山。擊拂子。八十一人在此經過。非今日之徑山。非一日之徑山也。千年常住一朝僧。今日祖令當行。十方坐斷。且道還有祥瑞也無。鐘樓生耳朵。佛殿又懷胎。黃公問如何是鐘樓生耳朵。師拈起香曰會取者個。黃曰如何是佛殿又懷胎。師曰產下也。黃禮拜曰須是和尚始得。師乃曰。今承眾檀越命老僧登於此座。理荒殘之祖席。扶陳爛之頹綱。者個喚作狗尾續貂。那管家家門前火把子。釣魚船上謝三郎即不問。媳婦騎驢阿家牽。道將一句來。還有人道得么。一拂擊開金殿月。萬家無個不光明。即日眾居士延師齋于寒翠樓。師曰老僧今年六十六。復輪指曰。丙丁戊己庚。良久。怪道把人牽來拽去。元來水牯牛入命宮。拖泥帶水。東觸西觸。雖然。且喜水足草足。一日示微疾。書訣眾偈曰。小兒曹。生死路上須逍遙。皎月冰霜曉。吃杯茶。坐脫去了。書畢擲筆而逝。時丁亥八月二十六日也。世壽七十七僧臘四十八。全身塔于雲門右麓。
湖州凈名抱樸大蓮禪師
臨安駱氏子。年十五投妙嚴祝髮。二十二往云棲受具。初游講席。一日自念數年以來於教相旨趣雖有理會處。生死岸頭全用不著。遂更
【現代漢語翻譯】 現代漢語譯本： 中意。這樣成佛就更沒有疑問了。崇禎八年（1635年），開府余大成、司理黃端伯等眾多護法拜訪大師，請大師在徑山大殿上堂說法。大師說：『咄咄咄！徑山還是唐宋以來的徑山。』拿起拂塵敲擊了一下，說：『八十一人曾在這裡經過，但不是今天的徑山，也不是一天的徑山啊！千年常住，一朝僧。今天祖師的命令應當執行，十方都被阻斷。那麼，還有祥瑞嗎？鐘樓生出耳朵，佛殿又懷了胎。』黃公問：『什麼是鐘樓生耳朵？』大師拿起香說：『會意的人就能領會這個。』黃公問：『什麼是佛殿又懷胎？』大師說：『要生出來了。』黃公禮拜說：『必須是和尚才能說出這樣的話。』大師於是說：『現在承蒙各位檀越的命令，老僧登上這個座位，整理荒廢破敗的祖師道場，扶持陳舊腐朽的綱紀。這叫做狗尾續貂，哪裡管家家戶戶門前的火把。釣魚船上的謝三郎就不問了，媳婦騎驢，阿家牽著。說一句來，還有人能說得出來嗎？一拂擊開金殿月，萬家沒有不光明的。』當天，眾多居士在寒翠樓設齋供養大師。大師說：『老僧今年六十六歲。』又輪著手指說：『丙丁戊己庚。』過了很久，說：『怪不得把人牽來拽去，原來是水牯牛入了命宮，拖泥帶水，東碰西撞。雖然如此，還算可喜的是水足草足。』一天，大師示現輕微的疾病，寫下訣眾偈語說：『小兒曹，生死路上須逍遙。皎月冰霜曉，吃杯茶，坐脫去了。』寫完，扔下筆就去世了。時間是丁亥年（1647年）八月二十六日。世壽七十七歲，僧臘四十八年。全身塔安葬在雲門右邊的山麓。
湖州凈名抱樸大蓮禪師
臨安駱氏之子。十五歲時投奔妙嚴寺剃度出家，二十二歲前往云棲寺受具足戒。最初遊學于講席，一天自己想到，多年以來對於教相的旨趣雖然有所理解，但是在生死關頭卻完全用不上。於是改變方向。
【English Translation】 English version: He was delighted. Becoming a Buddha is beyond doubt. In the eighth year of Chongzhen (1635), Grand Coordinator Yu Dacheng and Judicial Commissioner Huang Duanbo, along with many Dharma protectors, visited the master and requested him to ascend the hall at Jingshan Great Hall to give a Dharma talk. The master said, 'Duo, duo, duo! Jingshan is still the Jingshan of the Tang and Song dynasties. He struck the whisk and said, 'Eighty-one people have passed through here, but it is not today's Jingshan, nor is it a Jingshan of one day! A thousand-year-old monastery, a monk for a day. Today, the ancestral decree should be carried out, and all directions are cut off. So, is there any auspicious sign? The bell tower grows ears, and the Buddha hall is pregnant again.' Huang Gong asked, 'What is the bell tower growing ears?' The master picked up incense and said, 'Those who understand will comprehend this.' Huang asked, 'What is the Buddha hall being pregnant again?' The master said, 'It is about to give birth.' Huang bowed and said, 'Only a monk can say such things.' The master then said, 'Now, by the order of all the benefactors, this old monk ascends this seat to restore the desolate and dilapidated ancestral temple and support the old and decaying principles. This is called adding a dog's tail to a sable coat, and who cares about the torches in front of every household. Xie Sanlang on the fishing boat is not asked about, the daughter-in-law rides the donkey, and the father-in-law leads it. Say a sentence, is there anyone who can say it? A whisk strikes open the moon in the golden palace, and ten thousand families are all illuminated.' That day, many lay practitioners invited the master to a vegetarian feast at Han Cui Lou. The master said, 'This old monk is sixty-six years old this year.' He then counted with his fingers, saying, 'Bing, Ding, Wu, Ji, Geng.' After a long time, he said, 'No wonder people are pulled and dragged around; it turns out that a water buffalo has entered the palace of fate, dragging mud and water, bumping east and west. Although it is so, it is still gratifying that there is enough water and grass.' One day, the master showed a slight illness and wrote a verse to bid farewell to the assembly, saying, 'Little children, you must be carefree on the road of life and death. The bright moon and frost dawn, drink a cup of tea, and sit and pass away.' After writing, he threw down the pen and passed away. The time was the twenty-sixth day of the eighth month of the Dinghai year (1647). His age was seventy-seven, and his monastic age was forty-eight. His whole body was buried in a pagoda at the right foot of Yunmen Mountain.
Chan Master Jingming Baopu Dalian of Huzhou
He was a son of the Luo family of Lin'an. At the age of fifteen, he went to Miaoyan Temple to have his head shaved and become a monk. At the age of twenty-two, he went to Yunqi Temple to receive the full precepts. Initially, he studied in the lecture hall. One day, he thought to himself that although he had understood the meaning of the teachings for many years, he could not use them at all at the critical moment of life and death. So he changed direction.
衣入徑山。禪期三七日中廓然洞徹。述偈曰。自幼失親孃。遍覓於他鄉。驀然一相見。更不再思量。解制即往荊溪叩龍池幻有和尚。問曰自遠趣風乞師指示。池曰老僧牙齒疏缺。師曰親切處更乞一言。池據座。師喚侍者點茶來。池曰上座不妨伶俐。師曰某甲耳聾。池休去。一日辭去。池曰老僧猶有語言未盡在。師曰和尚言雖未盡其意某甲巳知。池曰且道老僧意作么生。師便喝。池曰再喝一喝看。師轉身便出。池以源流拂子付之。住后僧問佛是何義。師曰覺義。僧曰佛還迷否。師曰迷。僧曰既覺云何復迷。師曰不迷又問作么。僧曰也須問過。師拈棒打出。問如何是奪人不奪境。師曰蛺蝶穿華彰。曰如何是奪境不奪人。師曰掀眉掃白雲。曰如何是人境兩俱奪。師曰彼此無訊息。曰如何是人境俱不奪。師曰推窗看月明。魚山熊居士問萬法歸一一歸何處。師舉茶杯曰請茶。熊曰我在青州作一領布衫重七斤作么生。師曰脫殼烏龜飛上天。問如何是麻三斤。師曰斤兩分明。師于崇禎二年八月示寂。
興善廣禪師法嗣
嘉興府普明鴛湖妙用禪師
海寧鄭氏子。從興善南明廣公受業。嘗謁無幻沖指示法要。后度夏徑山。偶閱思益經有省。述偈呈廣。廣呵之。執侍數載。一日檢傳燈至演祖下載清風公案。膺礙釋然。同
【現代漢語翻譯】 現代漢語譯本 衣入徑山，在禪修的二十一天中，他豁然開悟。於是作偈說：『自幼失去了親孃，到處在他鄉尋訪。忽然間，母子相見，從此不再思量。』禪修結束后，他立刻前往荊溪，拜訪龍池幻有和尚。問道：『我從遠方趕來，懇請師父指示。』龍池說：『老僧我牙齒稀疏殘缺。』禪師說：『在最親切的地方，更請您說一句。』龍池於是回到座位。禪師叫侍者上茶。龍池說：『上座不妨伶俐。』禪師說：『我耳朵不好使。』龍池便不再說話。一天，禪師要告辭離去。龍池說：『老僧我還有話沒說完。』禪師說：『和尚您的話雖然沒說完，但其中的意思我已經明白了。』龍池說：『那麼你說說老僧我的意思是什麼？』禪師便大喝一聲。龍池說：『再喝一聲來聽聽。』禪師轉身就走了。龍池便將象徵傳承的拂子交給了他。主持寺院后，有僧人問：『什麼是佛的意義？』禪師說：『覺悟的意義。』僧人問：『佛還會迷惑嗎？』禪師說：『會迷惑。』僧人問：『既然覺悟了，為什麼還會迷惑？』禪師說：『不迷惑還問什麼？』僧人說：『也需要問一下。』禪師拿起棒子就打。有人問：『什麼是奪人不奪境？』禪師說：『蛺蝶穿花彰。』問：『什麼是奪境不奪人？』禪師說：『掀眉掃白雲。』問：『什麼是人境兩俱奪？』禪師說：『彼此無訊息。』問：『什麼是人境俱不奪？』禪師說：『推窗看月明。』魚山熊居士問：『萬法歸一，一歸何處？』禪師拿起茶杯說：『請喝茶。』熊居士問：『我在青州做了一件布衫，重七斤，怎麼樣？』禪師說：『脫殼烏龜飛上天。』問：『如何是麻三斤？』禪師說：『斤兩分明。』禪師于崇禎二年（1629年）八月圓寂。
興善廣禪師的法嗣
嘉興府普明鴛湖妙用禪師
是海寧鄭氏之子，跟隨興善南明廣公學習。曾經拜訪無幻沖，請教佛法要義。後來到徑山度夏，偶然閱讀《思益經》有所領悟，作偈呈給興善南明廣公，被廣公呵斥。侍奉數年，一天翻閱《傳燈錄》，看到演祖下載清風公案，心中障礙頓時消解，豁然開朗。
【English Translation】 English version Yi entered Jingshan. During the three seven-day Zen period, he became thoroughly enlightened. He composed a verse saying: 'Since childhood, I lost my dear mother, searching for her everywhere in other lands. Suddenly, we meet again, and I no longer think of searching.' After the Zen retreat, he immediately went to Jingxi to visit the monk Huan You of Longchi. He asked, 'I have come from afar, seeking the master's guidance.' Longchi said, 'This old monk's teeth are sparse and missing.' The Zen master said, 'In the most intimate place, please say one more word.' Longchi returned to his seat. The Zen master called the attendant to bring tea. Longchi said, 'The venerable one is quite clever.' The Zen master said, 'My ears are not good.' Longchi stopped speaking. One day, the Zen master bid farewell to leave. Longchi said, 'This old monk still has words that have not been fully spoken.' The Zen master said, 'Although the master's words are not fully spoken, I already understand their meaning.' Longchi said, 'Then tell me, what is this old monk's meaning?' The Zen master then shouted loudly. Longchi said, 'Shout again and let me hear.' The Zen master turned around and left. Longchi then gave him the whisk symbolizing the lineage. After taking charge of the temple, a monk asked, 'What is the meaning of Buddha?' The Zen master said, 'The meaning of awakening (覺義 Jue Yi).' The monk asked, 'Does the Buddha still become deluded?' The Zen master said, 'Deluded (迷 Mi).' The monk asked, 'Since he is awakened, why does he become deluded again?' The Zen master said, 'If he is not deluded, what is there to ask?' The monk said, 'It is necessary to ask.' The Zen master picked up a stick and struck him. Someone asked, 'What is seizing the person but not the environment?' The Zen master said, 'Butterflies穿華彰 (chuan hua zhang,穿過花朵顯現).' He asked, 'What is seizing the environment but not the person?' The Zen master said, 'Raising eyebrows and sweeping away white clouds.' He asked, 'What is seizing both the person and the environment?' The Zen master said, 'There is no news of each other.' He asked, 'What is not seizing either the person or the environment?' The Zen master said, 'Looking at the bright moon through the window.' Layman Xiong of Yushan asked, 'All dharmas return to one, where does the one return?' The Zen master picked up a teacup and said, 'Please have tea.' Layman Xiong asked, 'I made a cloth shirt in Qingzhou that weighs seven catties, what about it?' The Zen master said, 'A turtle that has shed its shell flies into the sky.' He asked, 'What is hemp three catties?' The Zen master said, 'The weight is clearly divided.' The Zen master passed away in the eighth month of Chongzhen second year (1629).
The Dharma heir of Zen Master Xing Shan Guang
Zen Master Miaoyong of Puming Yuanhu in Jiaxing Prefecture
He was the son of the Zheng family of Haining. He studied with Master Xing Shan Nanming Guang. He once visited Wuhuan Chong, seeking the essentials of the Dharma. Later, he spent the summer at Jingshan. He accidentally read the Vimalakirti Nirdesa Sutra and had an insight. He presented a verse to Guang, who scolded him. After serving for several years, one day he was reading the Transmission of the Lamp and saw the case of Qingfeng recorded by Yanzu. The obstacles in his mind were immediately cleared, and he became enlightened.
雪嶠大師夜話次。雪忽舉手指月曰者半個那裡去了。師乃良久。雪曰也只得半個。師曰者半個那裡去了。雪亦良久。師曰也只得半個。一日示寂。索筆書偈曰。生也錯死也錯。鐵牛掣斷黃金索。擲下筆曰。咄。遂泊然而寂。時崇禎十五年十月十一日也。
續燈存稿卷第十
續燈存稿補遺
黃龍忠禪師法嗣(大鑒下第十七世)
袁州慈化普庵印肅禪師
本郡宜春余氏子。母黃。生於政和乙未十一月廿七日。誕時有異徴。年十五往從壽隆賢公受業。賢以法華授師。師曰。諸佛玄旨貴悟自心。數墨循行何益於道。賢大異之。俾服勤左右。閱七載始獲剃染受具戒。遂參牧庵于溈山。禮拜起便問萬法歸一一歸何處。庵舉拂示之。師當下契旨。尋還受業逾十年。至紹興癸酉始受慈化請。住后緇素翕然向風。諸緣畢集。不數載梵宇金碧如從天降。雄壯妙麗甲于湖南。師雖乘愿而出。濟物利生猶自以所詣為未足。幹幹朝夕脅不沾席者十有二年。一日閱華嚴合論至達木情忘知心體合。豁然大悟。述偈曰。捏不成團撥不開。何須南嶽又天臺。六根門首無人用。惹得胡僧特地來。後於乾道己丑七月廿一日忽索筆書偈于丈室西壁。沐浴更衣跏趺而逝。世壽五十五僧臘二十八。奉全身塔于本山。有語錄四卷行世。
【現代漢語翻譯】 現代漢語譯本： 雪嶠大師夜間談話時，雪嶠忽然指著月亮說：『這半個月亮到哪裡去了？』雪嶠大師沉默了很久。雪嶠說：『也只是剩下半個月亮。』雪嶠大師說：『這半個月亮到哪裡去了？』雪嶠也沉默了很久。雪嶠大師說：『也只是剩下半個月亮。』有一天，雪嶠大師將要圓寂，拿起筆寫下偈語說：『生也是錯，死也是錯，鐵牛也無法掙斷黃金的枷鎖。』寫完后扔下筆，說：『咄！』於是安詳地圓寂了。時間是崇禎十五年（1642年）十月十一日。
《續燈存稿》卷第十
《續燈存稿補遺》
黃龍忠禪師的法嗣（大鑒慧能下的第十七世）
袁州慈化普庵印肅禪師
是本郡宜春余氏的兒子，母親姓黃。出生于政和乙未年（1115年）十一月二十七日。出生時有奇異的徵兆。十五歲時跟隨壽隆賢公學習。賢公用《法華經》教導他，禪師說：『諸佛的玄妙旨意在於領悟自己的心，只是誦讀經文有什麼益處呢？』賢公對此感到非常驚異，讓他服侍在左右。過了七年才剃度受戒。於是到溈山參拜牧庵禪師，禮拜后問道：『萬法歸一，一歸何處？』牧庵禪師舉起拂塵示意。禪師當下領悟了旨意。之後回到受業的地方住了十多年，到紹興癸酉年（1153年）才接受慈化的邀請。住持后，僧人和俗人都紛紛歸向他。各種因緣聚集，沒幾年寺廟就變得金碧輝煌，如同從天而降，雄偉壯麗，是湖南最好的寺廟。禪師雖然乘愿而來，濟世利生，但仍然覺得自己做得不夠，日夜勤勉，脅不沾席長達十二年。有一天閱讀《華嚴合論》，讀到『達木情忘知心體合』時，豁然大悟。寫下偈語說：『捏也捏不成團，撥也撥不開，六根門首無人用，惹得胡僧特地來。』後來在乾道己丑年（1169年）七月二十一日，忽然拿起筆在丈室西墻上寫下偈語，沐浴更衣后跏趺坐化。世壽五十五歲，僧臘二十八年。全身塔安奉在本山。有語錄四卷流傳於世。
【English Translation】 English version: One night, during a conversation with Master Xueqiao, Xueqiao suddenly pointed at the moon and said, 'Where has that half of the moon gone?' The Master remained silent for a long time. Xueqiao said, 'It's just that half of the moon remains.' The Master said, 'Where has that half of the moon gone?' Xueqiao also remained silent for a long time. The Master said, 'It's just that half of the moon remains.' One day, as Master Xueqiao was about to pass away, he picked up a brush and wrote a verse, saying, 'Birth is wrong, death is wrong, even an iron ox cannot break the golden chain.' After writing, he threw down the brush and said, 'Tut!' Then he peacefully passed away. The time was the eleventh day of the tenth month of the Chongzhen fifteenth year (1642).
Continuation of the Lamp Records, Volume 10
Supplement to the Continuation of the Lamp Records
Successor of Zen Master Zhong of Huanglong (17th generation after Dajian Huineng)
Zen Master Puan Yin Su of Cihua, Yuanzhou
He was a son of the Yu family of Yichun in this prefecture, his mother's surname was Huang. He was born on the twenty-seventh day of the eleventh month of the Zhenghe Yiwu year (1115). There were unusual signs at his birth. At the age of fifteen, he went to study with Venerable Xian of Shoulung. Xian taught him the Lotus Sutra. The Zen Master said, 'The profound meaning of all Buddhas lies in realizing one's own mind. What benefit is there to the Way in merely counting words and following the path?' Xian was greatly surprised by this and had him serve at his side. After seven years, he was finally tonsured and received the full precepts. Then he went to Mount Wei to visit Zen Master Mu'an, and after bowing, he asked, 'All dharmas return to one, where does the one return to?' Mu'an raised his whisk to indicate. The Zen Master immediately understood the meaning. Afterwards, he returned to his place of study and stayed for more than ten years. In the Guiyou year of Shaoxing (1153), he accepted the invitation of Cihua. After he took residence, monks and laypeople alike turned to him. All kinds of conditions gathered, and in a few years, the temple became golden and magnificent, as if descended from the heavens, majestic and beautiful, the best temple in Hunan. Although the Zen Master came by vow to save beings, he still felt that what he had achieved was not enough. He worked diligently day and night, never resting for twelve years. One day, while reading the Huayan Combined Treatise, when he reached 'Damu's emotions forgotten, the knowing mind and body united', he suddenly had a great enlightenment. He wrote a verse saying, 'Cannot be kneaded into a ball, cannot be pushed open, no one uses the six sense gates, attracting a barbarian monk to come especially.' Later, on the twenty-first day of the seventh month of the Gan Dao Jichou year (1169), he suddenly picked up a brush and wrote a verse on the west wall of his room, bathed, changed his clothes, sat in the lotus position, and passed away. He was fifty-five years old, with twenty-eight years as a monk. His whole-body stupa is enshrined on this mountain. There are four volumes of his recorded sayings circulating in the world.
月幻禪師法嗣(大鑒下第二十七世)
伏牛物外無念圓信禪師
金臺高氏子。生於宣德己酉。九歲出家。受具後首見無際于隆恩有省入。天順己卯歸牛山結茅。辛巳復詣繁昌參月幻。幻問何處來。師曰牛山。幻曰人在者里牛聻。師曰覿面不相識全體露堂堂。幻曰雖然如是頭角不全在。師曰某甲今日山行困。幻復拈起竹篦曰。喚作竹篦則觸不喚作竹篦則背。上座作么生。師曰有勞神用。幻曰未在更道。師便進前奪竹篦擲于地。幻軒渠大笑。師曰某甲罪過。便作禮。幻乃撫而印之。師庵居三十載。開法伏牛。僧問。龐居士道一種沒絃琴惟師彈得妙。某甲今日請和尚彈看。師欬嗽一聲。僧曰不會。師曰鐘作鐘鳴鼓作鼓響。僧曰意旨如何。師曰馬祖去世久矣。問如何是即心即佛。師曰富兒易驕。曰非心非佛又作么生。師曰窮坑難滿。曰某甲不會。師曰。若道即心即佛大似好肉剜瘡。若言非心非佛何異灸瘡加艾。直饒道不是心不是佛不是物也是平地吃交。且道畢竟如何。坐來拭幾添香火。粥罷呼童洗缽盂。
潔空通禪師法嗣(大鑒下第二十八世)
黔中正法雪光禪師
族趙氏。遍歷諸方。至靈峰度夏聞舉嚴陽尊者問趙州公案有省。舉似寂照。照曰。無功用處正好用功。莫認些子光影有誤
【現代漢語翻譯】 現代漢語譯本 月幻禪師的法嗣（大鑒下第二十七世）
伏牛物外無念圓信禪師
金臺高氏之子。生於宣德己酉年（1429年）。九歲出家。受具足戒后初次在隆恩寺拜見無際禪師，有所領悟。天順己卯年（1459年）回到牛山結茅居住。辛巳年（1461年）再次前往繁昌參拜月幻禪師。月幻問：『從哪裡來？』禪師說：『牛山。』月幻說：『人在這裡，牛在哪裡？』禪師說：『對面不相識，全體露堂堂。』月幻說：『雖然如此，頭角還不完全。』禪師說：『某甲今日山行睏乏。』月幻又拿起竹篦說：『喚作竹篦則觸，不喚作竹篦則背。上座怎麼說？』禪師說：『有勞神用。』月幻說：『還未到，再說。』禪師便上前奪過竹篦扔在地上。月幻軒渠大笑。禪師說：『某甲罪過。』便作禮。月幻於是撫慰並印可了他。禪師庵居三十年，在伏牛山開法。僧人問：『龐居士說，一種沒絃琴，只有禪師您彈得妙。某甲今日請和尚彈奏看看。』禪師咳嗽一聲。僧人說：『不會。』禪師說：『鐘作鐘鳴，鼓作鼓響。』僧人說：『意旨如何？』禪師說：『馬祖（709-788）去世很久了。』問：『如何是即心即佛？』禪師說：『富兒易驕。』說：『非心非佛又作么生？』禪師說：『窮坑難滿。』說：『某甲不會。』禪師說：『若道即心即佛，大似好肉剜瘡。若言非心非佛，何異灸瘡加艾。直饒道不是心不是佛不是物，也是平地吃交。且道畢竟如何？坐來拭幾添香火，粥罷呼童洗缽盂。』
潔空通禪師法嗣（大鑒下第二十八世）
黔中正法雪光禪師
族姓趙氏。遍游各處。到靈峰寺度夏，聽到舉嚴陽尊者問趙州禪師的公案，有所領悟。告訴寂照禪師。寂照說：『無功用處正好用功，莫認些子光影，有誤。』
【English Translation】 English version Successor of Chan Master Yuehuan (27th Generation under Dajian)
Chan Master Wuwai Wunian Yuanxin of Funiu Mountain
A son of the Gao family of Jintai. Born in the year Jiyou of the Xuande reign (1429). He left home at the age of nine. After receiving the full precepts, he first met Wuji at Longen Temple and had an awakening. In the year Jimao of the Tianshun reign (1459), he returned to Niushan Mountain and built a hut. In the year Xinsi (1461), he went to Fanchang again to visit Yuehuan. Yuehuan asked, 'Where do you come from?' The Master said, 'Niushan Mountain.' Yuehuan said, 'The person is here, where is the ox?' The Master said, 'Facing each other, we do not recognize each other; the whole body is openly revealed.' Yuehuan said, 'Although it is so, the horns are not yet complete.' The Master said, 'This humble one is tired from walking in the mountains today.' Yuehuan then picked up a bamboo staff and said, 'Calling it a bamboo staff is touching it; not calling it a bamboo staff is turning away from it. What does the venerable one say?' The Master said, 'It troubles the mind to use it.' Yuehuan said, 'Not yet, say more.' The Master then stepped forward, snatched the bamboo staff, and threw it to the ground. Yuehuan laughed heartily. The Master said, 'This humble one is at fault,' and then bowed. Yuehuan then stroked him and confirmed him. The Master lived in a hermitage for thirty years and opened the Dharma at Funiu Mountain. A monk asked, 'Layman Pang said, 'A kind of stringless zither, only the Master plays it wonderfully.' This humble one today asks the venerable one to play it for us to see.' The Master coughed once. The monk said, 'I don't understand.' The Master said, 'When the bell is made, the bell rings; when the drum is made, the drum sounds.' The monk said, 'What is the meaning?' The Master said, 'Mazu (709-788) has passed away for a long time.' Asked, 'What is 'mind is Buddha'?' The Master said, 'A rich child is easily spoiled.' Said, 'What about 'neither mind nor Buddha'?' The Master said, 'A poor pit is hard to fill.' Said, 'This humble one does not understand.' The Master said, 'If you say 'mind is Buddha,' it is like cutting a sore on good flesh. If you say 'neither mind nor Buddha,' how is it different from adding moxa to a cauterized wound? Even if you say it is neither mind, nor Buddha, nor thing, it is still stumbling on level ground. Tell me, what is it after all? Sitting, I wipe the table and add incense; after porridge, I call the boy to wash the bowl.'
Successor of Chan Master Jiekong Tong (28th Generation under Dajian)
Chan Master Zhengfa Xueguang of Qianzhong
Of the Zhao family. Traveled to various places. Arrived at Lingfeng Temple to spend the summer, and upon hearing the case of Venerable Yanyang asking Chan Master Zhaozhou, he had an awakening. He told Chan Master Jizhao. Jizhao said, 'The place where there is no effort is the best place to make effort. Do not recognize a little light and shadow, there may be mistakes.'
生平。復結冬于景德。一日定中聞巖瀑聲觸發。默舉從上佛祖機緣一一透得。遂往參潔空。從頭舉似之。空曰。不見道莫謂無心云是道。無心猶隔一重關。道了便入寢室。師自是茫無意緒懷疑不決。一日見寒山詩吾心似秋月之句。凝滯頓釋。后庵居古山。臨終書偈而逝。
雪峰瑞禪師法嗣(大鑒下第二十八世)
性空和尚
嘗作顯宗歌曰。達此宗。無今古。拶破虛空還自補。聲色堆頭妙覺場。放去收來無間阻。體中妙。夜半木人臨鏡照。波斯南岸嚼寒冰。塞北胡兒街市鬧。用中玄。石女吹笙碧樹巔。趙州葫蘆掛東壁。村中王老夜燒錢。玄中玄。妙中妙。寶絲網裡斗明珠。須向暗中通一竅。海潮音。熾然說。師子筋琴彈白雪。兩岸青山笑點頭。百年狐兔形摧滅。
大闡通禪師法嗣(大鑒下第二十九世)
君峰清祥上座
久依大闡。一日忽有省。呈偈曰。法性空無礙。平等觀自在。截斷兩頭機。是名超三界。
性空和尚法嗣(大鑒下第二十九世)
荊州圓通夢庵懶牧湛覺禪師
長安曲江張氏子。幼慕禪悅。從藍田秀芟染。矢志究明生死大事。朝夕孜孜至於寢食俱廢。一日有省。往見性空求為抉擇。遂蒙印證。成化丙戌開法圓通。上堂。選佛場草深三尺。空王殿浪
【現代漢語翻譯】 生平。又在景德年間（1004-1007）結夏安居。一日在禪定中聽到巖石瀑布的聲音，觸發了頓悟。默默地將歷代佛祖的機緣一一領悟透徹。於是前往參拜潔空禪師，將自己的領悟從頭到尾地講述給他聽。潔空禪師說：『不見道，莫說無心云是道，無心猶隔一重關。』說完便回寢室休息。禪師自己從此茫然無緒，懷疑不決。一日見到寒山詩『吾心似秋月』之句，凝滯頓然消釋。後來隱居古山，臨終時書寫偈語而逝。
雪峰瑞禪師法嗣（大鑒下第二十八世）
性空和尚
曾經作《顯宗歌》說：『通達此宗，無所謂今古。粉碎虛空，還要自己補。聲色堆里是妙覺道場，放開收回，沒有阻擋。本體中微妙，夜半木人臨鏡照。波斯南岸嚼寒冰，塞北胡兒街市鬧。用中玄妙，石女吹笙碧樹巔。趙州葫蘆掛東壁，村中王老夜燒錢。玄中玄，妙中妙，寶絲網裡斗明珠，須向暗中通一竅。海潮音，熾然說，師子筋琴彈白雪。兩岸青山笑點頭，百年狐兔形摧滅。』
大闡通禪師法嗣（大鑒下第二十九世）
君峰清祥上座
長久依止大闡禪師。一日忽然有所領悟，呈上偈語說：『法性空無礙，平等觀自在。截斷兩頭機，是名超三界。』
性空和尚法嗣（大鑒下第二十九世）
荊州圓通夢庵懶牧湛覺禪師
是長安曲江人張氏之子。從小就仰慕禪悅。跟隨藍田秀剃度出家。立志要徹底明白生死大事。早晚勤奮不懈，甚至廢寢忘食。一日有所領悟，前往拜見性空禪師，請求為他決斷抉擇，於是得到性空禪師的印證。成化丙戌年（1466）在圓通寺開堂說法。上堂時說：『選佛場草深三尺，空王殿浪』
【English Translation】 Life story: He again spent the summer retreat at Jingde (1004-1007). One day, while in meditation, he heard the sound of a waterfall from the rocks, which triggered enlightenment. Silently, he understood all the opportunities of the Buddhas and Patriarchs from the past. He then went to visit Master Jiekong, and told him his understanding from beginning to end. Master Kong said, 'If you haven't seen the Dao (道, the Way), don't say that no-mind is the Dao; no-mind is still separated by a heavy barrier.' After saying this, he went back to his room to rest. The master himself was at a loss and hesitant. One day, he saw the line 'My heart is like the autumn moon' from a poem by Hanshan, and his stagnation was instantly resolved. Later, he lived in seclusion in an ancient mountain, and wrote a verse before passing away.
Successor of Zen Master Xuefeng Rui (28th generation from Dajian)
Monk Xingkong
He once wrote the 'Song of Manifesting the Doctrine,' saying: 'Understanding this doctrine, there is no past or present. Shattering the void, you must still mend it yourself. In the pile of sounds and sights is the wonderful enlightenment field, letting go and taking back, there is no obstruction. In the essence is the subtlety, a wooden man looks in the mirror at midnight. On the southern shore of Persia, chewing cold ice, in the northern frontier, the barbarian children make noise in the streets. In the use is the mystery, a stone woman plays the flute on the green tree peak. Zhao Zhou's gourd hangs on the east wall, Old Wang in the village burns money at night. Mystery within mystery, subtlety within subtlety, fighting bright pearls in a treasure silk net, you must find a hole in the darkness. The sound of the sea tide, intensely speaking, the lion's sinew zither plays white snow. The green mountains on both sides smile and nod, the hundred-year-old fox and rabbit's form is destroyed.'
Successor of Zen Master Dachan Tong (29th generation from Dajian)
Senior Monk Junfeng Qingxiang
He relied on Dachan for a long time. One day, he suddenly had an awakening and presented a verse saying: 'The Dharma-nature is empty and unobstructed, equal observation is self-existent. Cutting off the two ends of the mechanism, this is called transcending the three realms.'
Successor of Monk Xingkong (29th generation from Dajian)
Zen Master Jingzhou Yuantong Meng'an Lanmu Zhanjue
He was Zhang, a son of the Zhang family from Qujiang in Chang'an. From a young age, he admired Zen joy. He followed Xiucao from Lantian to be tonsured and ordained. He vowed to thoroughly understand the great matter of birth and death. He was diligent day and night, even neglecting sleep and food. One day, he had an awakening and went to see Zen Master Xingkong, asking him to make a decision for him, and thus received the endorsement of Zen Master Xingkong. In the Bingxu year of Chenghua (1466), he opened the Dharma at Yuantong Temple. In the Dharma hall, he said: 'The field for selecting Buddhas is three feet deep in grass, the waves in the palace of the Empty King.'
卷千尋。圓通有一句子。囫圇吐不出。吐出不囫圇。若有人檢點得出。許他具一隻眼。 卍新續藏第 84 冊 No. 1585 續燈存稿
續燈存稿卷第十一
明 嗣祖沙門東吳 通問 編定
笠澤居士華亭 施沛 彙集
曹洞宗
大鑒下第十六世
凈慈暉禪師法嗣
常州華藏明極慧祚禪師
舉洞山冬夜吃果子公案。頌曰。洞山果子誰無分。掇退檯盤妙轉機。今夜為君輕點破。牡丹華下睡貓兒。
雪竇宗禪師法嗣
泰州廣福微庵道勤禪師
郡之俞氏子。上堂。舉僧問同安如何是和尚家風。安曰金雞抱子歸霄漢。玉兔懷胎入紫微。曰忽遇客來將何祇待。安曰金果早朝猿摘去。玉華𣆶后鳳銜來。師曰。廣福則不然。有問如何是和尚家風。只向他道。翠竹叢邊歌款乃。碧巖深處臥煙蘿。忽遇客來將何祇待。沒底籃兒盛皓月。無心碗子貯清風。
善權智禪師法嗣
越州超化藻禪師
開爐上堂。雪滿寒窗燒盡丹霞木佛。冰膠野渡凍殺陜府鐵牛。直得寒灰髮焰。片雪不留。任運縱橫現成受用。諸禪德還會么。衲帔矇頭坐。冷暖了無知。
天童玨禪師法嗣
明州雪竇足庵智鑒禪師
滁州吳氏子。兒時母與洗手痬
【現代漢語翻譯】 現代漢語譯本 卷千尋：圓通（指佛法真理，融會貫通，無所阻礙）有一句話，想囫圇吞下卻吐不出來，想吐出來又不完整。如果有人能夠辨別出來，就認可他具有一隻慧眼。
《卍新續藏》第84冊 No. 1585 《續燈存稿》
《續燈存稿》卷第十一
明朝 嗣祖沙門 東吳 通問 編定
笠澤居士 華亭 施沛 彙集
曹洞宗
大鑒慧能（六祖慧能）下第十六世
凈慈暉禪師法嗣
常州華藏明極慧祚禪師
拈出洞山（良價禪師）冬夜吃果子的公案。頌曰：洞山的果子誰沒有一份？從檯盤上拿走，巧妙地轉換了玄機。今夜為你們輕輕點破，就像牡丹花下睡覺的貓兒。
雪竇宗禪師法嗣
泰州廣福微庵道勤禪師
郡中俞氏之子。上堂說法。舉例僧人問同安（道丕禪師）：如何是和尚的家風？同安（道丕禪師）回答：金雞抱著小雞飛回天河，玉兔懷著身孕進入紫微星。僧人又問：忽然有客人來，將用什麼招待？同安（道丕禪師）回答：金色的果實早晨被猿猴摘去，美麗的玉花傍晚被鳳凰銜來。道勤禪師說：廣福（指廣福微庵道勤禪師自己）則不是這樣。有人問如何是和尚的家風，只對他說：翠綠的竹林邊傳來歌唱的聲音，碧綠的山巖深處躺臥著煙霧繚繞的蘿草。忽然有客人來，將用什麼招待？用沒有底的籃子盛滿皓月，用沒有心的碗盛滿清風。
善權智禪師法嗣
越州超化藻禪師
開爐上堂說法。大雪覆蓋寒冷的窗戶，燒盡了丹霞（天然禪師）的木佛。冰凍住了野外的渡口，凍死了陜府的鐵牛。要達到寒冷的灰燼中發出火焰，一片雪花也不留下。任憑自然，縱橫馳騁，現成地接受享用。各位禪師會了嗎？用衲衣蒙著頭坐著，冷暖都不知道。
天童玨禪師法嗣
明州雪竇足庵智鑒禪師
滁州吳氏之子。小時候母親給他洗手，發現了他手上的痬（yì，肉瘤）。
【English Translation】 English version Volume Qianxun: Yuandong (referring to the truth of Buddhism, thorough understanding, without any obstacles) has a saying: wanting to swallow it whole but unable to spit it out, wanting to spit it out but it's incomplete. If someone can discern it, then acknowledge that they possess a single eye of wisdom.
《Wan Xin Xu Zang》Vol. 84 No. 1585 《Xu Deng Cun Gao》
《Xu Deng Cun Gao》Volume 11
Ming Dynasty (1368-1644) Successor Disciple Shramana Dongwu Tongwen Compiled
Layman Lize Huating Shi Pei Collected
Caodong School
Sixteenth Generation under Dajian Huineng (Sixth Patriarch Huineng)
Dharma Successor of Zen Master Jingci Hui
Zen Master Mingji Huizuo of Huazang in Changzhou
Raises the case of Dongshan (Zen Master Liangjie) eating fruit on a winter night. A verse says: Who doesn't have a share of Dongshan's fruit? Taking it from the tray, subtly transforming the mystery. Tonight, I will lightly reveal it for you, like a sleeping cat under the peony flower.
Dharma Successor of Zen Master Xuedou Zong
Zen Master Weian Daoqin of Guangfu in Taizhou
A son of the Yu family in the prefecture. Ascends the hall to preach. Gives an example of a monk asking Tong'an (Zen Master Daopi): What is the family style of the abbot? Tong'an (Zen Master Daopi) replied: The golden rooster embraces its chicks and returns to the Milky Way, the jade rabbit conceives and enters the Ziwei Star. The monk asked again: If a guest suddenly arrives, what will you use to entertain them? Tong'an (Zen Master Daopi) replied: The golden fruit is picked by monkeys in the early morning, the beautiful jade flower is brought by phoenixes in the evening. Zen Master Daoqin said: Guangfu (referring to Zen Master Weian Daoqin of Guangfu himself) is not like this. If someone asks what is the family style of the abbot, just tell them: The sound of singing comes from the green bamboo forest, the misty vines lie deep in the green cliffs. If a guest suddenly arrives, what will you use to entertain them? Use a bottomless basket to hold the bright moon, use a mindless bowl to hold the clear wind.
Dharma Successor of Zen Master Shanquan Zhi
Zen Master Zao of Chaohua in Yuezhou
Opening the furnace and ascending the hall to preach. Heavy snow covers the cold windows, burning away Danxia's (Zen Master Tianran) wooden Buddha. Ice freezes the wild ferry crossing, freezing to death the iron ox of Shanfu. One must reach the point where flames emerge from the cold ashes, not leaving a single snowflake behind. Letting nature take its course, moving freely, readily accepting and enjoying. Do you all understand, Zen masters? Covering your head with a kasaya and sitting, not knowing whether it is cold or warm.
Dharma Successor of Zen Master Tiantong Jue
Zen Master Zhijian of XueDou Zu'an in Mingzhou
A son of the Wu family in Chuzhou. When he was a child, his mother washed his hands and discovered a wart (yì, a fleshy tumor) on his hand.
。因問曰是甚麼。師曰我手何似佛手。早失恃怙。依真歇于長蘆。時大休居第一座。深器之。后隱象山。深夜開悟求證於延壽。復見大休。住後上堂。世尊有密語。迦葉不覆藏。一夜落華雨。滿溪流水香。
大鑒下第十七世
華藏祚禪師法嗣
東谷光禪師
上堂。藏身處沒軌跡。無影樹頭靈鳥宅。沒軌跡處莫藏身。不萌枝上春華坼。有來繇。誰辨的。天曉西風拂拂吹。松釵一徑爭拋擲。
雪竇鑒禪師法嗣
明州天童長翁如凈禪師
生而岐嶷不類常童。長學出世法。參足庵于雪竇。看庭前柏樹子話有省。呈頌曰。西來祖意庭前柏。鼻孔寥寥對眼睛。落地枯枝才𨁝跳。松蘿亮格笑掀騰。庵頷之。出世閱數剎。后遷凈慈。復奉敕昇天童。捧敕黃示眾曰。云開九天呈起。日看綵鳳銜出。且道如何委悉。急急如律令。敕開爐上堂。召眾打圓相曰。個是天童火爐。近前則燒殺。退後則凍殺。忽有個漢出來道合作么生。㘞火爐動也。上堂。霜風號肅殺。霜葉墮蕭騷。舉拂子曰。看。唯有玲瓏崖嵬望轉高。所謂天童滯貨今朝短販一遭。莫有酬價底么。下座。巡寮上堂。外不放入。內不放出。痛下一槌。萬事了畢。且道如何。太白峰前令斬新。內外紀綱俱委悉。進退兩序上堂。開無間地獄。
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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
現閻羅大王。聚夜叉一部。列牛頭兩行。與其進者劍樹上猛火進用。與其退者刀山裡寒冰退藏。且道理會甚事。叵耐飯飽弄箸。判斷屎急尿床。其或未然。華柳春風入戲場。上堂。天童鐵臭老拳頭。打殺江湖水牯牛。夜深忽然生個卵。天明推出大日頭。且道如何曬㫰諸人焏濕處。免教行步滑如油。謝造橋上堂。去那邊去。來者里來。中間絕壑斷崖。且道如何相接。以拂子作彎橋勢曰。看。依稀金磴闊。彷彿彩虹彎。人從橋上過。又作么生。松蘿影里開天巧。翰墨光中入畫看。上堂。靈云見處桃華開。天童見處桃華落。桃華開春風催。桃華落春風惡。靈云且置。莫有與天童相見底么。春風惡桃華。躍浪生頭角。新起妙嚴慶懺升座。推倒多年老鼠窠。掃空平地笑呵呵。從空架起生頭角。蓋覆驢牛不厭多。今朝成就。大緣千古。發揮大事。且道如何。斫額任他門外客。到家還我箇中人。復舉文殊問無著近離甚處。著曰南方。殊曰南方佛法如何住持。著曰末法比丘少奉戒律。殊曰多少眾。著曰或三百或五百。師曰春風勾引鷓鴣啼。著問文殊此間佛法如何住持。殊曰龍蛇混雜凡聖交參。著曰多少眾。殊曰前三三后三三。師曰。平地波瀾鉤鐵船。者兩轉語要與諸方眉毛廝結。更有兩轉語要與諸方點眼。或三百或五百。銅錢鐵錢省數
【現代漢語翻譯】 現代漢語譯本 現在閻羅大王（佛教神祇，掌管地獄）出現，聚集了一群夜叉（佛教護法神，形象兇惡），排列著兩行牛頭（地獄中的獄卒，人身牛頭）。對於那些前進的人，用劍樹上的猛火來懲罰；對於那些後退的人，用刀山裡的寒冰來禁錮。且說這道理究竟是什麼？真是可笑，吃飽了飯就玩弄筷子，就像要拉屎了才想起要尿床一樣。如果不是這樣，就像華柳在春風中進入戲場一般。
上堂（禪宗術語，指禪師升座說法）。天童（指天童山景德寺，也可能指某位禪師）的鐵臭老拳頭，打死了江湖上的水牯牛（比喻愚鈍之人）。夜深人靜時忽然生出一個卵，天亮時推出一個大太陽。且說如何曬乾諸位被淋濕的地方，免得走路像踩在油上一樣滑倒？
謝造橋上堂。去那邊去，來這邊的來。中間是深壑斷崖，且說如何連線？用拂子（禪宗法器）做出彎橋的姿勢說：看，依稀可見寬闊的金橋，彷彿是彩虹彎曲。人從橋上走過，又會怎麼樣呢？在松蘿樹影里展現出天工之巧，在翰墨光輝中如同進入畫中觀看。
上堂。靈云（指靈云志勤禪師）開悟之處是桃花盛開之時，天童開悟之處是桃花凋落之時。桃花盛開，春風催促；桃花凋落，春風惡劣。靈云暫且不提，有沒有與天童相見的人呢？春風厭惡桃花，躍起波浪，長出頭角（比喻突破常規）。
新來的妙嚴慶懺升座。推倒多年來的老鼠窩，掃空平地，笑呵呵。從空中架起新的頭角，覆蓋驢和牛也不嫌多。今天成就了這大因緣，千古流傳。發揮這件大事，且說如何？砍頭的事情任由門外的人去做，回到家還是要做自己。
又舉文殊菩薩問無著菩薩最近從哪裡來。無著說：南方。文殊問：南方佛法如何住持？無著說：末法時期的比丘很少奉持戒律。文殊問：有多少僧眾？無著說：或者三百，或者五百。師（指說法者）說：春風勾引鷓鴣啼叫。
無著問文殊：此間佛法如何住持？文殊說：龍蛇混雜，凡聖交參。無著問：有多少僧眾？文殊說：前三三，后三三。師說：平地掀起波瀾，用鐵船來鉤取。這兩句轉語要與諸方禪師的眉毛糾結在一起。還有兩句轉語要為諸方禪師點眼。或者三百，或者五百，銅錢鐵錢，省著點數。
【English Translation】 English version Now, King Yama (Buddhist deity, ruler of hell) appears, gathering a group of Yakshas (Buddhist guardian deities, with fierce appearances), lining up two rows of Ox-Heads (jailers in hell, with human bodies and ox heads). For those who advance, fierce fire from the sword tree is used as punishment; for those who retreat, cold ice in the knife mountain is used for confinement. And what is the principle here? It's ridiculous, playing with chopsticks after a full meal, like remembering to pee only when you need to poop. If it's not like this, it's like willows entering the stage in the spring breeze.
Ascending the hall (Zen term, referring to the Zen master ascending the seat to give a Dharma talk). Tiantong's (referring to Tiantongshan Jingde Temple, or possibly a Zen master) iron-smelling old fist, kills the water buffalo (metaphor for a dull person) in the rivers and lakes. In the deep of night, suddenly an egg is born, and at dawn, a big sun is pushed out. And how to dry the wet places of everyone, so as not to slip like walking on oil?
Thanking for building the bridge, ascending the hall. Go over there, come over here. In the middle are deep ravines and cliffs, and how to connect them? Using the whisk (Zen implement) to make the gesture of a curved bridge, saying: Look, vaguely visible is the wide golden bridge, as if it were a curved rainbow. People pass over the bridge, and what will happen then? In the shadows of pine and vines, the ingenuity of nature is revealed, and in the brilliance of calligraphy, it is like entering a painting to watch.
Ascending the hall. Lingyun's (referring to Zen Master Lingyun Zhiqin) enlightenment was when the peach blossoms were in full bloom, and Tiantong's enlightenment was when the peach blossoms were falling. When the peach blossoms bloom, the spring breeze urges; when the peach blossoms fall, the spring breeze is harsh. Lingyun is set aside for now, is there anyone who has met Tiantong? The spring breeze hates peach blossoms, leaping waves, growing horns (metaphor for breaking convention).
The newly arrived Miaoyan Qingchan ascends the seat. Knocking down the old rat nests of many years, sweeping the flat ground, laughing heartily. Erecting new horns from the void, covering donkeys and oxen is not too much. Today, this great karmic connection is achieved, passed down through the ages. To develop this great event, how to do it? Let outsiders worry about beheading, returning home, I am still myself.
Also citing, Manjusri Bodhisattva asked Ananda Bodhisattva where he had come from recently. Ananda said: The South. Manjusri asked: How is the Buddha-dharma maintained in the South? Ananda said: In the Dharma-ending age, monks rarely uphold the precepts. Manjusri asked: How many monks are there? Ananda said: Either three hundred, or five hundred. The master (referring to the speaker) said: The spring breeze entices the partridge to sing.
Ananda asked Manjusri: How is the Buddha-dharma maintained here? Manjusri said: Dragons and snakes are mixed, the ordinary and the holy are intertwined. Ananda asked: How many monks are there? Manjusri said: Three before, three after. The master said: Stirring up waves on flat ground, using iron boats to hook. These two turning phrases must be entangled with the eyebrows of all Zen masters. There are also two turning phrases to open the eyes of all Zen masters. Either three hundred, or five hundred, copper coins and iron coins, save a little counting.
足百。前三三后三三。蘿蔔芋奶淺貯滿擔。諸方忽然眼開。決定拍手大笑。笑個什麼。不笑巴叉便笑杜撰。雖然笑者還稀。忽有人問天童多少眾。便向他道。新起妙嚴夸第一。一齊都在畫圖中。師六坐道場。未稟師承。眾有是請。師曰我待涅槃堂里拈出。果臨終拈香曰。如凈行腳四十餘年。首到乳峰失腳墮于陷阱。此香今日不免拈出。鈍置我住雪竇足庵大和尚。並書辭世偈曰。六十六年罪犯彌天。打個𨁝跳活陷黃泉。咦。從來生死不相干。書畢泊然而逝。塔全身於本山。
大鑒下第十八世
天童凈禪師法嗣
雪庵從瑾禪師
因僧請益倩女離魂話。師示以頌曰。南枝向暖北枝寒。何事春風有兩般。憑仗高樓莫吹笛。大家留取倚欄看。(按師嗣心聞賁。系濟宗。誤入此)
襄州鹿門覺禪師
參長翁。值翁上堂曰。一個烏梅似本形。蜘蛛結網打蜻蜓。蜻蜓落了兩片翼。堪笑烏梅咬鐵釘。師在眾中不覺失笑曰。早知燈是火。飯熟幾多時。后承印可。出住鹿門。示眾曰。盡大地是學人一卷經。盡乾坤是學人一隻眼。以者個眼。讀如是經。千萬億劫常無間斷(報恩秀曰。看讀不易)。師嘗作五位頌曰。正中偏。月黑雲籠午夜天。佛祖無蹤凡聖盡。箇中誰辨往來源。偏中正。金井玉盤秋水冷。
【現代漢語翻譯】 現代漢語譯本： 足百（指達到一百）。前三三后三三。蘿蔔、芋頭、牛奶淺淺地裝滿一擔。各方忽然眼界大開，決定拍手大笑。笑什麼呢？不笑粗俗便笑杜撰。雖然笑的人還很少。忽然有人問天童寺有多少僧眾，便對他說：『新起的妙嚴寺誇耀第一，全都還在畫圖中。』雪庵從瑾禪師六次坐道場，未稟受師承。大眾有請法，禪師說：『我待在涅槃堂里拈出。』果然臨終拈香說：『如凈行腳四十餘年，最初到乳峰失腳掉入陷阱。這香今日不免拈出，鈍置我住雪竇寺足庵大和尚。』並書寫辭世偈語說：『六十六年罪犯彌天，打個𨁝跳活陷黃泉。咦！從來生死不相干。』書寫完畢安然逝世，塔葬全身於本山。
大鑒下第十八世
天童凈禪師法嗣
雪庵從瑾禪師
因僧人請教倩女離魂的故事，禪師用頌語開示說：『南邊的樹枝向陽溫暖，北邊的樹枝寒冷，為何春風有兩種不同？憑藉高樓不要吹笛，大家都留下來靠著欄桿看。』（按：禪師師承心聞賁，屬於濟宗，誤入此處）
襄州鹿門覺禪師
參會長翁。適逢長翁上堂說：『一個烏梅像它的本來面目，蜘蛛結網捕捉蜻蜓。蜻蜓掉落了兩片翅膀，可笑烏梅咬著鐵釘。』禪師在人群中不覺失笑說：『早知道燈是火，飯熟了多少時。』後來得到印可，出任鹿門寺住持。開示大眾說：『整個大地是學人的一卷經，整個乾坤是學人的一隻眼。用這隻眼，讀這樣的經，千萬億劫常常沒有間斷。』（報恩秀說：『看和讀不容易』）。禪師曾經作五位頌說：『正中偏，月黑雲籠罩午夜天。佛祖無蹤，凡聖都消失，其中誰能辨別往來的根源。偏中正，金井玉盤秋水冷。』
【English Translation】 English version: Reached one hundred. Three three in the front, three three in the back. Radishes, taro, and milk, lightly filling a load. All directions suddenly have their eyes opened, deciding to clap their hands and laugh. What are they laughing at? If not at vulgarity, then at fabrication. Although those who laugh are still few. Suddenly someone asks how many monks are at Tiantong Temple (天童寺), then he tells him: 'The newly built Miaoyan Temple (妙嚴寺) boasts of being the best, all still in the paintings.' Chan Master Xue'an Congjin (雪庵從瑾禪師) sat in the Dharma hall six times, without receiving Dharma transmission. The assembly requested Dharma, the Chan Master said: 'I will wait to pick it out in the Nirvana Hall.' Indeed, at his death, he picked up incense and said: 'Ru Jing (如凈) walked for more than forty years, first arriving at Ru Peak (乳峰), he slipped and fell into a trap. This incense cannot be avoided being picked up today, leaving me, the Great Abbot of Zuan (足庵) at Xuedou Temple (雪竇寺), in a difficult position.' And wrote a farewell verse saying: 'Sixty-six years of sins filling the sky, with a somersault, I willingly fall into the Yellow Springs. Alas! From the beginning, life and death have nothing to do with each other.' After writing, he passed away peacefully, and his whole body was buried in a pagoda on this mountain.
The eighteenth generation after Dajian (大鑒)
Dharma successor of Chan Master Jingtian Tong (天童凈禪師)
Chan Master Xue'an Congjin (雪庵從瑾禪師)
Because a monk asked about the story of Qian Nuli Hun (倩女離魂), the Chan Master instructed with a verse saying: 'The southern branches are warm, the northern branches are cold, why does the spring breeze have two different kinds? Relying on the high building, do not play the flute, everyone stay and lean on the railing to watch.' (Note: The Chan Master succeeded Xinwen Ben (心聞賁), belonging to the Ji Sect (濟宗), mistakenly included here)
Chan Master Jue of Lumen (鹿門) in Xiangzhou (襄州)
Participated with Elder Weng (長翁). Coincidentally, Elder Weng ascended the hall and said: 'A black plum resembles its original form, a spider weaves a web to catch dragonflies. The dragonfly drops two wings, laughable that the black plum bites iron nails.' The Chan Master couldn't help but laugh in the crowd and said: 'Knowing early that the lamp is fire, how long has the rice been cooked?' Later, he received approval and became the abbot of Lumen Temple (鹿門寺). He instructed the assembly saying: 'The entire earth is a scroll of scripture for the student, the entire universe is the student's one eye. With this eye, reading such a scripture, for countless eons, there is no interruption.' (Baoen Xiu (報恩秀) said: 'Seeing and reading are not easy'). The Chan Master once composed a verse on the Five Ranks saying: 'The center within the right, the black moon and clouds cover the midnight sky. Buddhas and ancestors are without trace, the ordinary and the holy all disappear, who can discern the source of coming and going within it? The right within the center, the golden well and jade plate, the autumn water is cold.'
海天紅日已生東。餘輝不照毗盧頂。正中來。戴角披毛知幾回。應物轉身全得妙。云收終不露崔嵬。偏中至。覿面誰能容擬議。手提妙印不當風。大用繁興豈凝滯。兼中到。無舌兒童方會道。撥塵何處得逢源。撒手回途還得妙。
大鑒下第十九世
直翁舉禪師法嗣
明州天童云外岫禪師
世居昌國。生而身材眇小。精悍有餘。往從直翁和尚受業。究明曹洞宗旨徹法源底。出世慈溪石門。曆象山智門。遷郡之天寧。升住天童。師機用奔軼絕塵。雖鶻眼龍睛亦無窺瞰分。能巧譬傍引務欲俯就學者而曲成之。洞宗之傳獨賴焉。上堂。鬧市紅塵里有鬧市紅塵里佛法。深山巖崖中有深山巖崖中佛法。山僧昨日出城。鬧市紅塵里佛法一時忘卻了也。行到二十里松云。便見深山巖崖中佛法。大眾且道。如何是深山巖崖中佛法。良久曰。白雲澹佇出沒太虛之中。青蘿夤緣直上寒松之頂。謝首座書記藏主上堂。以拂子打圓相曰。摩訶衍法離四句絕百非。又打一圓相曰。禮之用和為貴先王之道斯為美。又打一圓相曰。摩尼珠人不識如來藏里親收得。諸人還見么。所見不同互有得失。天童者里毋固毋必。師后示寂。無餘貲。禪者率錢津送後事。建塔葬于本山。
鹿門覺禪師法嗣
青州普照一辨禪師
【現代漢語翻譯】 現代漢語譯本： 海上升起紅日照東方，夕陽餘輝卻照不到Virocana（毗盧，意為光明遍照）佛的頭頂。正位中來，披著毛戴著角的形象經歷了多少回？應物現身，轉身之間全都得其精妙，雲收霧散終究不顯露那高峻的山峰。偏位中至，面對面時誰又能容許你妄加揣測？手中提著微妙的印契，不畏懼狂風。大用興起，哪裡會有凝滯？兼位中到，不會說話的兒童才真正領會了道的真諦。撥開塵埃，在哪裡才能尋找到源頭？撒手放開，迴歸之路才能得到精妙。
大鑒下第十九世
直翁舉禪師的法嗣
明州天童云外岫禪師
居住在昌國，生來身材矮小，但精神精悍有餘。前往跟隨直翁和尚學習，深入研究曹洞宗的宗旨，徹底明白法源的根本。出世在慈溪石門，歷經象山智門，遷居到郡里的天寧寺，升座住持天童寺。禪師的機鋒運用奔放迅速，即使是目光銳利的鶻和龍也無法窺視。他善於巧妙地比喻和引導，務求俯就學者，從而委婉地成就他們。曹洞宗的傳承，唯獨依賴於他。上堂說法時說：『鬧市紅塵里有鬧市紅塵里的佛法，深山巖崖中有深山巖崖中的佛法。山僧我昨天出了城，鬧市紅塵里的佛法一時都忘記了。走到二十里松云，便見到了深山巖崖中的佛法。』各位，請問，什麼是深山巖崖中的佛法？』良久之後說：『白雲悠閒地停留在空中，時隱時現，青蘿努力攀緣，逕直向上到達寒冷松樹的頂端。』感謝首座、書記、藏主上堂說法。用拂子畫了一個圓相說：『摩訶衍法（大乘佛法）遠離四句，斷絕百非。』又畫了一個圓相說：『禮的運用以和為貴，這是古代聖王的治國之道。』又畫了一個圓相說：『摩尼珠（如意寶珠）人不認識，如來藏（如來所藏的一切功德）里親自收得。』各位還看見了嗎？所見不同，各有得失。天童這裡不固執己見，也不強求。』禪師後來圓寂，沒有留下任何財產。禪者們湊錢津貼辦理後事，建塔安葬在本山。
鹿門覺禪師的法嗣
青州普照一辨禪師
【English Translation】 English version: The red sun rises in the east, but its afterglow does not illuminate the crown of Virocana (the Illuminating One) Buddha. From the center of the right, how many times has the form of wearing horns and fur been experienced? Responding to things and turning around, all is wonderfully attained. When the clouds disperse, the towering peak is not revealed. To the extreme of the partial, who can tolerate conjecture face to face? Holding the subtle seal in hand, unafraid of the wind. When great function arises, how can there be stagnation? To the arrival of the combined, only the speechless child truly understands the truth of the Dao. Where can the source be found by clearing away the dust? Letting go and returning, one can still attain the wonderful.
The 19th generation after Dajian (Dajian Huineng, the Sixth Patriarch of Zen)
Dizang Ju's (直翁舉) Dharma successor
Yuwai Xiu (雲外岫) Zen Master of Tiantong Monastery in Mingzhou
He lived in Changguo. He was small in stature but full of spirit. He went to study with Monk Zhizang (直翁) and thoroughly understood the principles of the Caodong (Soto) sect, completely grasping the root of the Dharma source. He emerged into the world at Shimen in Cixi, passed through Zhimen in Xiangshan, moved to Tianning Temple in the prefecture, and ascended to the abbotship of Tiantong Monastery. The Zen Master's use of opportunity was swift and unparalleled, so that even the sharpest eyes of hawks and dragons could not spy on him. He was skilled in clever metaphors and guidance, striving to condescend to scholars and subtly accomplish them. The transmission of the Caodong sect depended solely on him. When ascending the hall to preach, he said: 'In the red dust of the bustling city, there is the Buddha-dharma of the red dust of the bustling city; in the deep mountains and cliffs, there is the Buddha-dharma of the deep mountains and cliffs. This mountain monk went out of the city yesterday and forgot the Buddha-dharma of the red dust of the bustling city for a while. Walking to Twenty Li Pine Clouds, I saw the Buddha-dharma of the deep mountains and cliffs.' Everyone, please tell me, what is the Buddha-dharma of the deep mountains and cliffs?' After a long silence, he said: 'White clouds leisurely linger in the void, sometimes appearing and sometimes disappearing; green vines diligently climb straight up to the top of the cold pine.' Thanks to the chief seat, secretary, and treasurer for ascending the hall to preach. He drew a circle with a whisk and said: 'Mahayana Dharma (摩訶衍法) is far from the four phrases and cuts off the hundred negations.' He drew another circle and said: 'The use of ritual values harmony; this is the way of the ancient sage kings.' He drew another circle and said: 'The Mani pearl (摩尼珠) is not recognized by people; it is personally collected in the Tathagata-garbha (如來藏).' Have you all seen it? What is seen is different, and there are gains and losses. Here at Tiantong, there is no stubbornness or insistence.' The Zen Master later passed away, leaving no property. The Zen practitioners pooled money to subsidize the funeral and built a pagoda for burial on this mountain.
Dharma successor of Zen Master Lu Menjue
Yibian (一辨) Zen Master of Puzhao in Qingzhou
精究教相旨趣。后棄去往參鹿門。得言外旨。出世中都萬壽。室中嘗設百問勘驗諸方。一曰聲前薦得落在今時。句后承當迷頭認影。作么生是空劫已前自己。又曰二邊純莫立。中道不須安。且道什麼處相見得個端的。又曰回途轉位直須戴角披毛。喚作畜生得么。又曰唸唸釋迦出世。步步彌勒下生。為什麼擬心即錯動念即乖。又曰有口贊不舉。無言心自明。是則裂破虛空。不是則鬼家活計。上人端的處道將一句來。如是憧憧籌室。契其機者鮮焉。師嘗作四賓主頌。賓中賓。天涯奔走幾經春。負學論功日轉貧。行海淵深須遍涉。義天空闊不容塵。賓中主。衣穿瘦骨露無餘。獨鎮寰區暉太初。三尺匣中誅佞劍。百篇囊里薦賢書。主中賓。丹墀鞭靜九宮開。萬里江山絕點埃。脫卻襕衫戴席帽。聲聲只道那邊來。主中主。重巖幽邃鎖煙岑。古洞龍吟霧氣深。石女唱歸紅焰里。木人運步覓知音。又頌浮山示投子十六題。一識自宗。問答休將句偈酬。到頭佛祖一齊收。九年面壁已多事。立雪神光亦強求。二死中活。今時及盡更何親。云鎖幽巖凍鎖津。堪羨嶺頭增意氣。雪中獨綻一枝春。三活中死。合頭相似喜人情。水月空華鏡象榮。荒徑客迷芳草渡。擬將石火當天明。四不落死活。到頭采汲不虛施。運水搬柴自合時。燕語未歸簾
幕靜。曉鶯啼處綠楊垂。五背舍。三峰華岳總平治。雪壓寒林折凍枝。一念不生全體現。纖毫才動落階墀。六不背舍。路闊巖高碧澗流。山華開遍接云樓。雨余何處鶯聲囀。不顧殘春語未休。七活人劍。耳聽無如眼聽親。南山下雨北山云。動容舉止方圓異。大賞將軍不語勛。八殺人刀。凜凜霜風颳地生。千山冰雪路難行。未萌已落威音際。才擬玄微墮阱坑。九平常。春來幽谷水泠泠。䇿杖優遊傍釣汀。好個太平無事客。汨羅未必獨惺惺。十利道拔生。少室靈山事宛然。不曾談教不安禪。回光一句超今古。大丈夫兒誰后先。十一言無過失。默時似說說時無。迷悟剛令與道疏。莫謂人根有利鈍。粗言細語不關渠。十二透脫。雪后風和曉霽天。鶯啼華笑柳含煙。鳳樓不宿桃源客。半夜穿靴入市廛。十三透脫不透脫。劈箭機鋒著眼看。當陽趁妙哂傍觀。云橫谷口迷巢鳥。雪擁柴門去路難。十四稱揚。寒潭不與月為期。萬古松聲韻不移。眼聽耳觀如會得。方知佛祖密傳持。十五降句。當臺明鏡影難藏。露柱燈籠自舉揚。千聖不曾留半偈。少林已是不相當。十六方入圓。𢹂琴玉女夜歸時。鳳轉丹霄入紫微。香霧噴華煙靄重。汀洲漁棹月依稀。又五位頌曰。正中偏。斗柄初橫半夜前。密室不燃龍鳳燭。廣寒宮殿月當天。偏中正。木女
手提無字印。失曉崑崙暗皺眉。自然羞睹秦時鏡。正中來。劍樹刀山也自摧。玉馬嘶聲離月殿。九重依舊鎖蒼苔。偏中至。大用縱橫無巧智。漁歌樵唱謁金門。太平不是將軍致。兼中到。頭角完全無異號。脫珍著獘入廛來。縱橫踏破今時道。
大鑒下第二十世
天童岫禪師法嗣
明州雪竇無印大證禪師
族番陽史氏。生於大德丁酉正月二十四日。自幼穎異。從昌國寺智節芟染受具。山游初謁荊石琬于圓通不契。時云外唱道天童師往依之。一日入室次。鍼芥相投遂命典藏。復見中峰于天目。雅相器重。至正間詔天下名衲善書者書金字藏經。師應詔。事竣上賜織金屈眴之衣。泰定初南還。丞相脫歡公領行宣政院事起師出世衢之南禪為云外嗣。云外嗣直翁舉。直翁嗣東谷光。東谷嗣明極祚。明極嗣自得暉。蓋隰州古佛之六世孫也。繼領光孝。遷信之祥符。至正七年移越之定水。閱九年遷雪竇。上堂。千說萬說不若覿面一見。昨日二十九。今朝七月一。報汝參玄人。光陰如箭疾。娘生兩隻眼。個個黑如漆。急急急。回頭看取天真佛。良久曰。是何面目。下座巡寮喫茶。上堂。妙不妙。衲僧鼻孔多無竅。玄不玄。剎竿頭上無青天。志士寧容袖手。良馬豈待加鞭。全超棒喝。不落蹄筌。百鳥不來春又過。
【現代漢語翻譯】 現代漢語譯本 手提無字印：手中拿著沒有文字的印章。 失曉崑崙暗皺眉：即使是崑崙山（傳說中的神山）在黎明前也會因迷惑而緊鎖眉頭。 自然羞睹秦時鏡：自然規律也會羞於照見秦朝（公元前221-公元前206年）的鏡子（比喻陳舊的事物）。 正中來：恰好擊中目標。 劍樹刀山也自摧：即使是劍樹刀山（地獄中的刑具）也會自行摧毀。 玉馬嘶聲離月殿：玉馬嘶鳴著離開月宮（傳說中的仙境）。 九重依舊鎖蒼苔：九重天（天的最高處）依舊被蒼苔（青苔）鎖住，象徵著難以突破的障礙。 偏中至：從偏離中達到。 大用縱橫無巧智：偉大的作用是自由自在的，不需要任何技巧和智慧。 漁歌樵唱謁金門：漁夫的歌聲和樵夫的吟唱也能到達金門（皇宮），比喻平凡的事物也能達到崇高的境界。 太平不是將軍致：太平盛世不是將軍們帶來的，而是自然而然的。 兼中到：從兼顧中達到。 頭角完全無異號：頭角崢嶸，與衆不同。 脫珍著獘入廛來：脫下珍貴的衣服，穿上破舊的衣服，進入塵世。 縱橫踏破今時道：自由自在地打破當今的道路。
大鑒下第二十世：大鑒慧能（六祖慧能）門下的第二十世。
天童岫禪師法嗣：天童岫禪師的法嗣（繼承人）。
明州雪竇無印大證禪師：明州雪竇寺的無印大證禪師。
族番陽史氏：是番陽的史氏家族。 生於大德丁酉正月二十四日：生於元朝大德（1297年）丁酉年正月二十四日。 自幼穎異：從小就聰明過人。 從昌國寺智節芟染受具：在昌國寺跟隨智節剃度受戒。 山游初謁荊石琬于圓通不契：遊歷名山時，最初在圓通寺拜訪荊石琬，但並不契合。 時云外唱道天童師往依之：當時聽說云外禪師在天童寺講道，於是前去依止。 一日入室次：有一天進入禪房。 鍼芥相投遂命典藏：像針和芥子一樣相互吸引，於是被任命為典藏（管理藏經）。 復見中峰于天目：又在天目山拜見中峰明本禪師。 雅相器重：非常器重他。 至正間詔天下名衲善書者書金字藏經：元朝至正（1341-1368年）年間，皇帝詔令天下著名的僧人和書法家書寫金字藏經。 師應詔：禪師應詔。 事竣上賜織金屈眴之衣：事情完成後，皇帝賞賜了織金屈眴（一種華麗的絲織品）的衣服。 泰定初南還：元朝泰定（1324年）初年返回南方。 丞相脫歡公領行宣政院事起師出世衢之南禪為云外嗣：丞相脫歡公主持宣政院事務，於是請禪師出任衢州南禪寺住持，作為云外禪師的繼承人。 云外嗣直翁舉：云外禪師的繼承人是直翁舉。 直翁嗣東谷光：直翁舉的繼承人是東谷光。 東谷嗣明極祚：東谷光的繼承人是明極祚。 明極嗣自得暉：明極祚的繼承人是自得暉。 蓋隰州古佛之六世孫也：是隰州古佛的第六代後人。 繼領光孝：後來擔任光孝寺住持。 遷信之祥符：遷往信州的祥符寺。 至正七年移越之定水：至正（1347年）七年移往越州的定水寺。 閱九年遷雪竇：過了九年，遷往雪竇寺。 上堂：禪師上堂說法。 千說萬說不若覿面一見：說千遍萬遍，不如面對面見一次。 昨日二十九，今朝七月一：昨天是六月二十九，今天七月初一。 報汝參玄人：告訴你們這些參禪的人。 光陰如箭疾：光陰似箭。 娘生兩隻眼，個個黑如漆：娘生了兩隻眼睛，個個都黑如漆。 急急急：要抓緊時間。 回頭看取天真佛：回頭看看你本來的佛性。 良久曰：禪師停頓了很久說。 是何面目：這是什麼面目？ 下座巡寮喫茶：禪師走下法座，到各個寮房巡視，喝茶。 上堂：禪師再次上堂說法。 妙不妙：妙不妙？ 衲僧鼻孔多無竅：很多僧人的鼻孔都沒有竅。 玄不玄：玄不玄？ 剎竿頭上無青天：剎竿的頂上沒有青天。 志士寧容袖手：有志之士怎麼能袖手旁觀？ 良馬豈待加鞭：好馬哪裡需要鞭打？ 全超棒喝：完全超越棒喝（禪宗的教學方法）。 不落蹄筌：不落入言語的陷阱。 百鳥不來春又過：即使百鳥不來，春天還是會過去。
【English Translation】 English version Holding a wordless seal: Holding a seal without any inscriptions. Kunlun frowns darkly before dawn: Even Mount Kunlun (a mythical sacred mountain) frowns in confusion before dawn. Naturally ashamed to see the Qin mirror: Nature itself would be ashamed to look at the mirror of the Qin Dynasty (221-206 BC) (a metaphor for outdated things). Coming right in the middle: Hitting the target precisely. Sword trees and knife mountains also destroy themselves: Even the sword trees and knife mountains (instruments of torture in hell) will destroy themselves. Jade horse neighs, leaving the moon palace: The jade horse neighs, departing from the moon palace (a mythical fairyland). The nine layers still lock the green moss: The nine layers of heaven (the highest point of the sky) are still locked by green moss, symbolizing insurmountable obstacles. Arriving through deviation: Reaching through deviation. Great function is free without skill or wisdom: The great function is free and unrestrained, requiring no skill or wisdom. Fishermen's songs and woodcutters' chants visit the golden gate: Fishermen's songs and woodcutters' chants can reach the golden gate (the imperial palace), a metaphor for ordinary things reaching a noble realm. Peace is not brought by generals: Peace is not brought by generals, but comes naturally. Arriving through integration: Reaching through integration. Head and horns are complete without different names: Having prominent talents and being different from others. Taking off treasures and wearing rags to enter the marketplace: Taking off precious clothes, putting on ragged clothes, and entering the mundane world. Trampling and breaking through the current path: Freely breaking through the current path.
The twentieth generation after Dajian: The twentieth generation under Dajian Huineng (the Sixth Patriarch Huineng).
Dharma heir of Zen Master Xiushan of Tiantong: The Dharma heir (successor) of Zen Master Xiushan of Tiantong Temple.
Zen Master Wuyin Dazheng of Xuedou Temple in Mingzhou: Zen Master Wuyin Dazheng of Xuedou Temple in Mingzhou.
Belonging to the Shi family of Fanyang: Belonging to the Shi family of Fanyang. Born on the 24th day of the first month of the Dingyou year of Dade: Born on the 24th day of the first month of the Dingyou year of Dade (1297) in the Yuan Dynasty. Intelligent and outstanding from childhood: Intelligent and outstanding from childhood. Ordained and received precepts at Changguo Temple under Zhijie: Ordained and received precepts at Changguo Temple under Zhijie. Initially visited Jingshi Wan at Yuantong during mountain travels but did not resonate: During travels to famous mountains, initially visited Jingshi Wan at Yuantong Temple but did not resonate. Heard that Zen Master Yunwai was teaching at Tiantong, so went to rely on him: Heard that Zen Master Yunwai was teaching at Tiantong Temple, so went to rely on him. One day, during an interview: One day, during an interview in the Zen room. Needle and mustard seed attracted each other, so he was appointed as the librarian: Like a needle and mustard seed attracting each other, he was appointed as the librarian (in charge of managing the scriptures). Met Zhongfeng at Tianmu again: Met Zen Master Zhongfeng Mingben at Tianmu Mountain again. Greatly valued him: Greatly valued him. During the Zhizheng period, an edict was issued to famous monks and calligraphers to write the Golden Script Sutra: During the Zhizheng period (1341-1368) of the Yuan Dynasty, the emperor issued an edict to famous monks and calligraphers to write the Golden Script Sutra. The Zen master responded to the edict: The Zen master responded to the edict. After the completion of the matter, the emperor bestowed a woven gold Quxuan robe: After the completion of the matter, the emperor bestowed a woven gold Quxuan (a luxurious silk fabric) robe. Returned south at the beginning of the Taiding period: Returned south at the beginning of the Taiding period (1324) of the Yuan Dynasty. Prime Minister Tuohuan led the affairs of the Xuanzheng Yuan and invited the Zen master to become the abbot of N禪 Temple in Quzhou as Yunwai's successor: Prime Minister Tuohuan presided over the affairs of the Xuanzheng Yuan, so he invited the Zen master to become the abbot of N禪 Temple in Quzhou as Zen Master Yunwai's successor. Yunwai's successor was Zhiyong Ju: Yunwai's successor was Zhiyong Ju. Zhiyong succeeded Donggu Guang: Zhiyong Ju's successor was Donggu Guang. Donggu succeeded Mingji Zuo: Donggu Guang's successor was Mingji Zuo. Mingji succeeded Zide Hui: Mingji Zuo's successor was Zide Hui. He is the sixth-generation descendant of the ancient Buddha of Xizhou: He is the sixth-generation descendant of the ancient Buddha of Xizhou. Subsequently led Guangxiao: Subsequently served as the abbot of Guangxiao Temple. Moved to Xiangfu Temple in Xinzhou: Moved to Xiangfu Temple in Xinzhou. Moved to Dingshui Temple in Yuezhou in the seventh year of Zhizheng: Moved to Dingshui Temple in Yuezhou in the seventh year of Zhizheng (1347). Moved to Xuedou after nine years: Moved to Xuedou Temple after nine years. Ascending the hall: The Zen master ascended the hall to preach. Saying it a thousand times, saying it ten thousand times is not as good as seeing each other face to face: Saying it a thousand times, saying it ten thousand times is not as good as seeing each other face to face. Yesterday was the twenty-ninth, today is the first of July: Yesterday was June 29th, today is July 1st. Telling you Zen practitioners: Telling you Zen practitioners. Time flies like an arrow: Time flies like an arrow. Mother gave birth to two eyes, each as black as lacquer: Mother gave birth to two eyes, each as black as lacquer. Hurry, hurry, hurry: Need to seize the time. Turn around and look at the true Buddha: Turn around and look at your original Buddha-nature. After a long time, he said: The Zen master paused for a long time and said. What is this face: What is this face? Descending from the seat, inspecting the dormitories and drinking tea: The Zen master descended from the seat, inspected the various dormitories, and drank tea. Ascending the hall: The Zen master ascended the hall again to preach. Wonderful or not wonderful: Wonderful or not wonderful? Many monks' nostrils have no holes: Many monks' nostrils have no holes. Mysterious or not mysterious: Mysterious or not mysterious? There is no blue sky above the flagpole: There is no blue sky above the flagpole. How can an ambitious person stand idly by: How can an ambitious person stand idly by? Does a good horse need whipping: Does a good horse need whipping? Completely transcending the stick and shout: Completely transcending the stick and shout (teaching methods of Zen Buddhism). Not falling into the trap of words: Not falling into the trap of words. Even if a hundred birds do not come, spring will still pass: Even if a hundred birds do not come, spring will still pass.
巖房贏得日高眠。居四年退歸定水之圓明庵。明年辛丑九月二十一日示寂。世壽六十有五。阇維牙齒數珠不壞。舍利明瑩。建塔庵后。
普照辨禪師法嗣
磁州大明寶禪師
嘗作五位頌曰。正中偏。月鎖深宮午夜前。燭殘人靜丹墀冷。一片虛明照碧天。偏中正。曉天不掛秦臺鏡。金烏才擬出扶桑。依稀還被輕煙映。正中來。深夜寒梅雪裡開。馥馥幽香無間斷。頭頭觸處絕纖埃。偏中至。大用全彰無忌諱。𢹂手相將賀太平。熙熙風物從來異。兼中到。妙盡功忘非善巧。枯木龍吟大地春。靈根秀出寒巖草。
慈雲覺禪師
普照室中垂問曰。聲前薦得落在今時。句后承當迷頭認影。作么生是空劫已前自己。師曰。半夜石人無影像。縱橫誰辨往來源。問。不見一法始是半提。作么生是全提底道理。師曰石馬驟千山。問。吃飯忘其饑。力充忘其飽。作么是力充底人。師曰。巨靈抬手無多子。分破華山千萬重。問。直得不恁么來者猶是兒孫邊事。如何是向上人。師曰半夜烏雞雪裡啼。問。行玄體妙落在今時。究理窮源關山萬里。只如未知有底人如何趨向。師曰床窄先臥。問。迷時千卷少。悟后一言多。且道悟了底人如何履踐。師曰出不由戶坐不當堂。問。岸如欲止先停棹。車若不行須打牛。如今打
【現代漢語翻譯】 現代漢語譯本： 巖房裡睡到日上三竿才醒。在巖房住了四年後，退隱回到定水的圓明庵。在辛丑年（1601年）九月二十一日圓寂。世壽六十五歲。火化后，牙齒和念珠完好無損。舍利晶瑩剔透。在庵后建塔供奉。
普照辨禪師的法嗣
磁州大明寶禪師
曾經作五位頌說：『正中偏。月亮鎖在深深的宮闈，時間已是午夜。紅燭燃盡，四周寂靜，丹墀一片冰冷。一片虛明的光輝照亮碧藍的天空。偏中正。拂曉的天空沒有懸掛秦臺的鏡子。金烏剛剛想要從扶桑升起，依稀還是被淡淡的煙霧遮蔽。正中來。深夜裡寒冷的梅花在雪中開放。濃郁的幽香沒有間斷，處處碰觸都絕無纖塵。偏中至。巨大的作用完全彰顯，毫無忌諱。攜手相將慶賀太平盛世，熙熙攘攘的風物從來就與衆不同。兼中到。美妙到了極致，功用消泯，並非是善巧所能達到。枯木發出龍吟，大地迎來春天，靈根挺秀而出，生長在寒冷的巖石縫隙中。』
慈雲覺禪師
在普照禪師的禪室中垂問說：『在聲音之前領會，就落在了現在這個時點。在語句之後承當，就是迷失了方向，認錯了影子。怎麼樣才是空劫（佛教時間概念，指極長的時間）以前的自己？』禪師回答說：『半夜的石人沒有影像，誰能辨別縱橫的來往源頭？』問：『不見一法，才算是半提（佛教用語，指部分領悟）。怎麼樣才是全提（佛教用語，指完全領悟）的道理？』禪師說：『石馬奔馳過千山。』問：『吃飯忘記飢餓，力氣充足忘記飽脹。怎麼樣才算是力氣充足的人？』禪師說：『巨靈抬手也沒有多少力氣，劈開華山千萬重。』問：『即使不這樣來，也還是兒孫邊事。如何才是向上人？』禪師說：『半夜烏雞在雪地裡啼叫。』問：『行玄體妙，落在了現在這個時點。窮究道理的源頭，關山萬里。像這樣還不知道有的人，應該如何趨向？』禪師說：『床窄就先睡下。』問：『迷時千卷少，悟后一言多。那麼悟了的人應該如何踐行？』禪師說：『出門不走門，坐著不當正堂。』問：『船如果想要停止，先要停槳；車如果不行駛，就要鞭打牛。現在鞭打
【English Translation】 English version: He slept in the rock chamber until the sun was high. After living there for four years, he retired to Yuanming Hermitage in Dingshui. He passed away on the 21st day of the ninth month of the Xin Chou year (1601). His age was sixty-five. After cremation, his teeth and rosary remained intact. The sarira (Buddhist relics) were bright and clear. A pagoda was built behind the hermitage to enshrine them.
Successor of Chan Master Puzhao Bian
Chan Master Daming Bao of Cizhou
Once composed a verse on the Five Ranks: 'The Correct within the Deviated. The moon is locked in the deep palace before midnight. The candle burns low, the surroundings are quiet, the vermilion steps are cold. A piece of empty brightness illuminates the azure sky. The Deviated within the Correct. The mirror of the Qin Terrace does not hang in the dawn sky. The golden crow just intends to rise from Fusang, faintly still obscured by light smoke. The Correct within the Coming. Cold plum blossoms bloom in the snow in the deep night. The rich fragrance is uninterrupted, every touch is free from the slightest dust. The Deviated within the Arriving. The great function is fully manifested without any taboo. Hand in hand, we congratulate the peaceful and prosperous age, the bustling scenery has always been different. The Combined within the Reaching. The subtlety is exhausted, the merit is forgotten, it is not achieved by skillful means. The withered tree emits a dragon's roar, the earth welcomes spring, the spiritual root emerges and grows in the cracks of cold rocks.'
Chan Master Ciyun Jue
In Chan Master Puzhao's meditation room, he asked: 'To understand before the sound is to fall into the present moment. To accept after the sentence is to lose direction and mistake the shadow. What is the self before the kalpa (an aeon in Buddhism)?' The Master said: 'The stone man in the middle of the night has no image, who can distinguish the source of the vertical and horizontal comings and goings?' He asked: 'Not seeing a single dharma (Buddhist teachings) is only half the lifting. What is the principle of the whole lifting?' The Master said: 'The stone horse gallops across a thousand mountains.' He asked: 'Eating forgets hunger, and strength forgets fullness. What kind of person is the one with full strength?' The Master said: 'The giant spirit lifts his hand without much strength, splitting Mount Hua into tens of millions of layers.' He asked: 'Even if it doesn't come like this, it is still a matter for descendants. What is the upward person?' The Master said: 'A black hen crows in the snow in the middle of the night.' He asked: 'Practicing the mysterious body and subtle wonders falls into the present moment. Exhaustively investigating the source of the principle is ten thousand miles of mountains and passes. How should someone who doesn't know about existence approach it?' The Master said: 'If the bed is narrow, lie down first.' He asked: 'When lost, a thousand scrolls are few; after enlightenment, one word is many. Then how should an enlightened person practice?' The Master said: 'Going out does not go through the door, sitting does not sit in the main hall.' He asked: 'If the boat wants to stop, it must first stop the oars; if the cart does not move, it must whip the ox. Now whipping'
牛也。車行也未。師曰下載清風付與誰。
大鑒下第二十一世
大明寶禪師法嗣
太原府王山體禪師
侍大明室中十年。未嘗露圭角。一旦辭去。或問大明侍者何往。明曰禪和家諸方來諸方去。何介意哉。又問參學何似。明曰。若道有參學。栽他頭角。若道無參學。減他威光。於是一眾方疑。后蒙印許。久隱西山。府運兩衙請住王山。師嘗謂眾曰。師子有三種。第一超宗異目。第二齊眉共躅。第三影響不真。若超宗異目者。見過於師堪為種草。若齊眉共躅者。減師半德落在今時。若影響不真者。狐犴猥勢羊質虎皮。又曰既有尊貴之位。須明尊貴底人。須知尊貴底人不處尊貴之位。方明尊貴不落階級。五位頌曰。正中偏。夜深古殿鎖輕煙。寂寂苔封塵不立。密密光輝未兆前。偏中正。玉人不睹臨臺鏡。子夜星河霧氣濃。依舊青山不露頂。正中來。木人𢹂杖火中回。趁起泥牛耕練色。放教石馬步蒼苔。偏中至。轉側相逢全意氣。交輝終不犯鋒铓。大用縱橫無變異。兼中到。明暗盡時光不照。石女有智妙難窮。解栽絕頂無根草。
仁山恒禪師
久侍大明遂臻堂奧。明付以衣拂。師曰某甲不是恁么人。明曰不是恁么人自不殃及渠。師以法乳恩深僶勉而受。明覆囑曰。汝既如是。第一不得
【現代漢語翻譯】 牛也（語氣詞，表示肯定）。車行也未（你的修行功夫如何了）？師曰（大明寶禪師說）：下載清風付與誰（我將這清涼的佛法傳給誰呢）？
大鑒下第二十一世
大明寶禪師法嗣
太原府王山體禪師
侍大明室中十年。未嘗露圭角（棱角，指才華）。一旦辭去。或問大明侍者何往（去哪裡）。明曰：禪和家諸方來諸方去。何介意哉（有什麼好在意的呢）？又問參學何似（參禪學習怎麼樣）？明曰：若道有參學，栽他頭角（反而會束縛他）。若道無參學，減他威光（又會減損他的威嚴和光芒）。於是一眾方疑。后蒙印許（得到大明禪師的認可）。久隱西山。府運兩衙請住王山。師嘗謂眾曰：師子有三種。第一超宗異目（超越宗派，眼光獨特）。第二齊眉共躅（與師父並肩而行）。第三影響不真（只是虛有其表）。若超宗異目者，見過於師堪為種草（見解超過老師，可以開創新的局面）。若齊眉共躅者，減師半德落在今時（比老師稍遜一籌，只能守成）。若影響不真者，狐犴猥勢羊質虎皮（只是狐假虎威，徒有其表）。又曰：既有尊貴之位，須明尊貴底人（要明白真正尊貴的人）。須知尊貴底人不處尊貴之位（真正尊貴的人不執著于尊貴的地位），方明尊貴不落階級（才能明白尊貴是不分等級的）。五位頌曰：正中偏。夜深古殿鎖輕煙。寂寂苔封塵不立。密密光輝未兆前。偏中正。玉人不睹臨臺鏡。子夜星河霧氣濃。依舊青山不露頂。正中來。木人𢹂杖火中回。趁起泥牛耕練色。放教石馬步蒼苔。偏中至。轉側相逢全意氣。交輝終不犯鋒铓。大用縱橫無變異。兼中到。明暗盡時光不照。石女有智妙難窮。解栽絕頂無根草。
仁山恒禪師
久侍大明遂臻堂奧（深得大明禪師的真傳）。明付以衣拂（將衣缽和拂塵傳給他）。師曰：某甲不是恁么人（我不是這樣的人）。明曰：不是恁么人自不殃及渠（如果不是這樣的人，自然不會受到影響）。師以法乳恩深僶勉而受（因為感念師恩，勉強接受）。明覆囑曰：汝既如是（既然你這樣），第一不得
【English Translation】 'Indeed.' Has the cart moved or not? The master (Daming Bao Chanshi) said: 'To whom shall I entrust this refreshing breeze?'
The 21st generation from Dajian
Dharma successor of Daming Bao Chanshi
Wangshan Ti Chanshi of Taiyuan Prefecture
He served in Daming's room for ten years, never revealing his talents. One day, he bid farewell. Someone asked, 'Where is Daming's attendant going?' Daming said, 'Zen practitioners come from all directions and go to all directions. Why be concerned?' Another asked, 'What is it like to study Zen?' Daming said, 'If you say there is studying, you are planting horns on him (restricting him). If you say there is no studying, you are diminishing his majesty and light.' Thereupon, the assembly was doubtful. Later, he was approved by Daming. He lived in seclusion in West Mountain for a long time. The two yamen (government offices) of the prefecture invited him to reside at Wangshan. The master once said to the assembly: 'There are three kinds of lions. First, surpassing the sect with unique vision. Second, walking shoulder to shoulder. Third, the influence is not genuine. If one surpasses the sect with unique vision, their insight exceeds the teacher's and they can cultivate new ground. If one walks shoulder to shoulder, they are half as virtuous as the teacher and are stuck in the present. If the influence is not genuine, they are like foxes relying on the tiger's might, having the quality of a sheep but the skin of a tiger.' He also said: 'Since there is a noble position, one must understand the truly noble person. One must know that the truly noble person does not dwell in a noble position, only then can one understand that nobility does not fall into categories.' The Song of the Five Ranks says: 'The partial within the orthodox. Deep in the night, the ancient hall locks in light mist. Silent, moss seals, dust does not stand. Dense, radiance has not yet appeared. The orthodox within the partial. A jade person does not see themselves in the mirror by the terrace. At midnight, the Milky Way's fog is thick. Still, the green mountain does not reveal its peak. Coming from the orthodox. A wooden man carries a staff and returns from the fire. Urging the mud ox to plow the practiced color. Letting the stone horse walk on the green moss. Arriving at the partial. Turning and meeting, full of spirit. Intersecting radiance never offends the sharp edge. Great function is vertical and horizontal without change. Arriving at the combined. Light and darkness exhaust, time does not illuminate. The stone woman has wisdom, subtle and difficult to fathom. Able to plant rootless grass on the highest peak.'
Renshan Heng Chanshi
He served Daming for a long time and deeply attained the inner chambers (received Daming Chanshi's true transmission). Daming gave him the robe and whisk. The master said, 'I am not such a person.' Daming said, 'If you are not such a person, you will naturally not be affected by it.' The master reluctantly accepted out of gratitude for the Dharma milk (deep gratitude for the teacher's kindness). Daming further instructed, 'Since you are like this, first, you must not'
容易為人。若輕脫躁進。必有坎坷。
大鑒下第二十二世
王山體禪師法嗣
磁州大明雪巖滿禪師
初見普照寶。照曰兄弟年俊正須參叩。老僧當年唸唸常以佛法為事。師乃避席曰和尚即今作么生。照曰如生冤家相似。師曰若不得和尚此語幾乎枉行千里。照便下禪床握師手曰作家那(報恩秀曰。死灰里一顆豆爆)。復參王山得受記莂。繼踵住持。上堂。舉洞山示眾曰。秋初夏末兄弟東去西去。直須向萬里無寸草處去。良久曰。只如萬里無寸草處作么生去。石霜曰。出門便是草。大陽曰。直饒不出門亦自草漫漫地。師曰。三個老漢雖然異口同音。未免撞頭磕額。何也。一人大開口了合不得。一人高抬腳了放不下。一人緊閉門了出不去。王山即不然。遍十方界非外。全在一微塵。在一微塵非內。遍十方界。只者一微塵許也須及盡不可得。向那裡安門。甚處入草。還會么。休侵洞嶺初秋草。請看疏山臘月蓮。僧問高郵定和尚透網金鱗以何為食。定曰乾屎橛。師聞之曰謝供養。五位頌曰。正中偏。邃洞沉沉鎖翠煙。午夜碧空清似鏡。一輪明月上層巔。偏中正。欲曉云濃封野景。雪屋靈明夢未醒。冥然又若寒宵永。正中來。木人𢹂錫下崔嵬。縱橫不履今時地。石徑祥蓮襯足開。偏中至。懶提妙印無真偽
【現代漢語翻譯】 現代漢語譯本： 為人處世容易輕率急躁，必定會遭遇坎坷。
大鑒慧能（638-713）門下第二十二世
王山體禪師的法嗣
磁州大明雪巖滿禪師
起初拜見普照寶禪師。普照寶禪師說：『師兄弟你年紀輕輕，正需要參訪求教。老衲當年念念不忘以佛法為事。』雪巖滿禪師於是離開座位說：『和尚您現在如何做呢？』普照寶禪師說：『就像遇到冤家對頭一樣。』雪巖滿禪師說：『如果得不到和尚您這句話，我幾乎白跑千里路。』普照寶禪師便走下禪床，握著雪巖滿禪師的手說：『真是個有作為的人啊！』（報恩秀禪師說：『死灰里爆出一顆豆子。』）後來參訪王山體禪師，得到他的印可和授記。之後繼承王山體禪師的衣缽，主持寺院。上堂說法時，舉洞山良價（807-869）禪師開示大眾的話說：『秋初夏末，各位師兄弟有的向東去，有的向西去，一定要向萬里無寸草的地方去。』停頓片刻后說：『那麼，在萬里無寸草的地方，又該如何行進呢？』石霜慶諸（807-888）禪師說：『出門便是草。』大陽警玄（？-1025）禪師說：『即使不出門，也是草漫漫一片。』雪巖滿禪師說：『這三個老和尚雖然異口同聲，卻免不了互相碰撞。』為什麼呢？一個人大張著口卻合不上，一個人高抬著腳卻放不下，一個人緊閉著門卻出不去。王山體禪師就不是這樣，遍佈十方世界，沒有什麼是身外之物；完全就在一微塵之中。在一微塵之中，沒有什麼是內在之物；遍佈十方世界。即使是這一微塵，也必須窮盡而不可得。那麼，在哪裡安門？從哪裡進入草地？你們會了嗎？不要侵擾洞山良價禪師初秋的草地，請看疏山圓鑒（？-991）禪師臘月的蓮花。 有僧人問高郵定和尚：『透網金鱗以什麼為食？』定和尚說：『乾屎橛。』雪巖滿禪師聽后說：『謝供養。』 五位頌： 正中偏。深邃的洞穴沉沉地鎖住翠綠的煙霧。午夜碧空如鏡般清澈，一輪明月升上高高的山巔。 偏中正。想要天亮，濃厚的雲層封鎖著郊外的景色。雪屋裡靈明的心夢還未醒來，昏暗得好像漫長的寒夜。 正中來。木人拄著錫杖走下崔嵬的高山。縱橫行走不踏今時的土地，石徑上祥瑞的蓮花襯托著他的雙腳而開。 偏中至。懶得提起微妙的印記，沒有真假之分。
【English Translation】 English version: If one is easily frivolous and impetuous, one will surely encounter setbacks.
The 22nd generation descendant of Dajian Huineng (638-713)
Dharma heir of Chan Master Wangshan Ti
Chan Master Xueyan Man of Daming Temple in Cizhou
Initially, he visited Chan Master Puzhao Bao. Chan Master Puzhao Bao said, 'You are young, you should visit and learn. This old monk constantly takes the Buddhadharma as his business.' Chan Master Xueyan Man then left his seat and said, 'What is the master doing now?' Chan Master Puzhao Bao said, 'Like meeting an enemy.' Chan Master Xueyan Man said, 'If I hadn't received these words from you, Master, I would have traveled thousands of miles in vain.' Chan Master Puzhao Bao then stepped down from the meditation platform, grasped Chan Master Xueyan Man's hand, and said, 'A true master!' (Chan Master Baoen Xiu said, 'A bean bursts from dead ashes.') Later, he visited Chan Master Wangshan Ti and received his approval and prediction. Afterwards, he inherited Chan Master Wangshan Ti's mantle and presided over the monastery. During an assembly, he quoted Chan Master Dongshan Liangjie (807-869) saying to the assembly, 'In early autumn and late summer, brothers go east and west, you must go to a place where there is not an inch of grass for ten thousand miles.' After a moment of silence, he said, 'Then, how should one proceed in a place where there is not an inch of grass for ten thousand miles?' Chan Master Shishuang Qingzhu (807-888) said, 'Going out the door is grass.' Chan Master Dayang Jingxuan (?-1025) said, 'Even if you don't go out the door, it is still a vast expanse of grass.' Chan Master Xueyan Man said, 'Although these three old monks speak with one voice, they cannot avoid bumping heads.' Why? One opens his mouth wide but cannot close it, one raises his foot high but cannot put it down, one closes his door tightly but cannot go out. Chan Master Wangshan Ti is not like this, pervading the ten directions, nothing is outside; completely within a single dust mote. Within a single dust mote, nothing is internal; pervading the ten directions. Even this single dust mote must be exhausted and cannot be obtained. Then, where to place the door? Where to enter the grass? Do you understand? Do not disturb Chan Master Dongshan Liangjie's early autumn grass, please look at Chan Master Shushan Yuanjian's (?-991) lotus in the twelfth month. A monk asked Abbot Ding of Gaoyou, 'What does a golden fish that has passed through the net eat?' Abbot Ding said, 'A dry turd.' Chan Master Xueyan Man, upon hearing this, said, 'Thank you for the offering.' Song of the Five Ranks: The partial within the orthodox. Deep caves silently lock in emerald mists. At midnight, the azure sky is as clear as a mirror, a bright moon rises above the high peaks. The orthodox within the partial. Wanting dawn, thick clouds seal off the scenery of the countryside. In the snow-covered hut, the dream of the enlightened mind has not yet awakened, dark as a long cold night. Coming from the orthodox. A wooden man carries a staff down the towering mountain. Walking horizontally and vertically, not treading on the land of this time, auspicious lotuses on the stone path set off his feet and bloom. Arriving at the partial. Too lazy to mention the subtle seal, there is no true or false.
。碧莎叢里恣情眠。一任巖前華雨墜。兼中到。突兀三光曾未照。夢手敲空聽者稀。迥然不墮宮商調。
勝默光禪師
舉九峰不肯首座公案。頌曰。元座徒亡一炷煙。九峰豈是抑高賢。若將一色為承紹。孤負先師不借緣。示眾。舉麻谷振錫話曰。是無可是。非無可非。是非無主。萬善同歸。梟雞晝夜徒自支離。我無三寸。鱉得喚龜。迦葉不肯。一任攢眉。
大鑒下第二十三世
雪巖滿禪師法嗣
燕京報恩萬松行秀禪師
河內解人也。族姓蔡。往從邢州凈土寺赟公芟染受具戒。首參勝默。令看長沙轉自己歸山河大地話。經半載無所入。默曰我只愿汝遲會。一日忽有省。復舉玄沙未徹話有疑。遂往叩雪巖于大明。未逾月不覺伎倆頓盡。因命掌記。后承付囑。尋還凈土。辟萬松軒以自適。耆舊敦請住持。次遷中都萬壽承安。丁巳詔住大都棲隱禪寺。𣆶居報恩。小參。舉昔有跨驢人路遇眾僧。問何往。僧曰道場去。人曰何處不是道場。僧以拳毆之曰。者漢沒道理。向道場里跨驢不下。其人無語。師曰。人人盡道者漢有頭無尾。能作不能當。殊不知卻是者僧前言不副后語。汝既知舉足下足皆是道場。何不悟騎驢跨馬無非佛事。萬松要斷者不平公案。不免更與華判一上。吃拳沒興漢。茅廣杜
禪和。早是不克己。那堪錯怪他。道場唯有一。佛法本無多。留與阇黎道。唵護薩哩嚩。金章宗詔師于內庭升座說法。躬自迎禮。聞所未聞。契悟感慨。賜錦綺大僧伽衣。上堂。蓮宮特作梵宮修。勝境還須聖駕游。雨過水澄禽泛子。霞明山靜錦矇頭。成湯亦展恢天綱。呂望希垂浸月鉤。試問風光甚時節。黃金世界桂華秋。閏四月旦上堂。所謂道人者。不知月之大小歲之餘閏。山僧即不然。今年三百八十四日。前月大盡此月小盡。即今閏四月一日辰末巳初。忽有個出來道。通疏伶俐知時按節。要且無道人氣息。山僧不免以手掩鼻道退後退後。作什麼聻。道人氣息。珍重。示眾。機輪轉處智眼猶迷。寶鏡開時纖塵不立。開拳不落地。應物善知時。兩刃相逢時如何回互。示眾。去即留住。住即遣去。不去不住。渠無國土。甚處逢渠。在在處處。且道是甚麼物。得恁么奇特。示眾。動則埋身千丈。不動則當地生苗。直饒兩頭撒開中間放下。更買草鞋行腳始得。示眾。踏翻滄海大地塵飛。喝散白雲虛空粉碎。嚴從立令猶是半提。大用全彰如何施設。示眾。向上一機鶴衝霄漢。當陽一路鷂過新羅。雖然眼似流星。未免口如匾擔。且道是何宗旨。師室中問僧。洞山和尚道龍吟枯木異響難聞。如何是異響。僧曰不會。師曰子善解龍吟。
【現代漢語翻譯】 現代漢語譯本 禪和（僧侶間的尊稱）。早就不應該克制自己，哪裡還經得起錯怪他人呢？道場只有一個，佛法本來就沒有那麼多。留給阇黎（梵語，指弟子或學生）去說吧。唵（表示皈依），護（保護），薩哩嚩（一切）。 金章宗（1168年-1223年）詔令禪師在內廷升座說法，親自迎接施禮，聽聞了前所未聞的道理，深有領悟和感慨，賜予錦綺大僧伽衣（袈裟）。 上堂說法：蓮花宮殿特別建造得像梵天宮殿一樣，美好的景色還需聖上的車駕遊覽。雨後水清澈，禽鳥在水面嬉戲；彩霞映照，山色靜謐，像給山峰蒙上了錦緞。成湯（約公元前1675年—公元前1646年）也展現了恢弘的天綱，呂望（姜太公，約公元前1156年—公元前1017年）希望垂下浸月的魚鉤。請問這美好的風光是什麼時節？正是黃金世界桂花飄香的秋天。 閏四月初一上堂說法：所謂的道人，不知道月亮的大小，也不知道一年的剩餘和閏月。山僧我就不是這樣，今年有三百八十四天，前一個月是大盡，這個月是小盡。現在是閏四月初一辰末巳初（上午），忽然有個人出來說，通曉文書，伶俐，知道時節，按著節令行事，但卻沒有道人的氣息。山僧我不免用手摀住鼻子說：退後，退後。做什麼呢？（因為他沒有）道人的氣息。珍重。 開示大眾：機輪運轉的地方，智慧之眼仍然迷惑；寶鏡開啟的時候，一絲塵埃也不存在。開拳不落地，應物善於把握時機。兩把刀刃相遇的時候，如何迴旋互用？ 開示大眾：去就留住，住就遣去，不去不住，他沒有國土。在哪裡能遇到他？在在處處。且說這是什麼東西，竟然如此奇特？ 開示大眾：動則埋身千丈，不動則當地生苗。即使兩頭都放開，中間也放下，還要買草鞋去行腳參禪才行。 開示大眾：踏翻滄海，大地塵土飛揚；喝散白雲，虛空粉碎。嚴厲地樹立規矩，也只是提起了半邊。全部展現大用，又該如何施設？ 開示大眾：向上一機，仙鶴衝向霄漢；當陽一路，老鷹飛過新羅（古國名）。雖然眼睛像流星一樣銳利，也免不了口像扁擔一樣笨拙。且說這是什麼宗旨？ 禪師在室內問僧人：洞山和尚（807年-869年）說，龍吟枯木，奇異的聲響難以聽聞。什麼是異響？僧人說：不會。禪師說：你很善於理解龍吟。
【English Translation】 English version Zen monks (a respectful term among monks). One should not restrain oneself early on; how can one bear to be wrongly blamed by others? There is only one monastery, and the Buddha's teachings are not that many. Leave it to the Acarya (Sanskrit, referring to a disciple or student) to speak. Om (representing refuge), protect (protection), Sarva (all). Emperor Zhangzong of Jin (1168-1223) ordered the Zen master to ascend the seat in the inner court to preach the Dharma, personally welcoming and saluting him. He heard doctrines he had never heard before, and was deeply enlightened and moved. He bestowed a large brocade Sanghati (robe). Ascending the hall to preach: The lotus palace is specially built like the Brahma palace; the beautiful scenery still needs the emperor's carriage to tour. After the rain, the water is clear, and birds play on the water; the colorful clouds shine, and the mountains are quiet, as if covering the mountains with brocade. Tang (c. 1675–1646 BC) also displayed the vast heavenly principles, and Lü Wang (Jiang Taigong, c. 1156–1017 BC) hoped to hang a fishing hook that soaks in the moon. May I ask what season is this beautiful scenery? It is the golden world of osmanthus fragrance in autumn. Ascending the hall on the first day of the leap fourth month to preach: The so-called Taoist does not know the size of the moon, nor does he know the remainder of the year and the leap month. I, the mountain monk, am not like this. This year has three hundred and eighty-four days. The previous month was a large end, and this month is a small end. Now it is the first day of the leap fourth month, Chen end Si beginning (morning). Suddenly someone comes out and says, 'He is proficient in documents, clever, knows the seasons, and acts according to the seasons,' but he does not have the aura of a Taoist. I, the mountain monk, cannot help but cover my nose and say, 'Back off, back off.' What are you doing? (Because he does not have) the aura of a Taoist. Treasure this. Instructing the public: Where the machine wheel turns, the eye of wisdom is still confused; when the treasure mirror is opened, not a trace of dust exists. Opening the fist without landing, responding to things and being good at seizing the opportunity. When two blades meet, how to rotate and use each other? Instructing the public: Going means staying, staying means sending away, not going means not staying, he has no country. Where can you meet him? Everywhere. And what is this thing, so peculiar? Instructing the public: Moving means burying oneself thousands of feet deep, not moving means sprouting seedlings on the spot. Even if both ends are released and the middle is also released, one still needs to buy straw sandals to travel and practice Zen. Instructing the public: Treading over the sea, the earth is filled with dust; scattering the white clouds, the void is shattered. Strictly establishing rules is only half the effort. How should the full manifestation of great use be implemented? Instructing the public: The upward mechanism, the crane soars into the sky; the path in the sun, the hawk flies over Silla (ancient country name). Although the eyes are as sharp as shooting stars, one cannot avoid the mouth being as clumsy as a carrying pole. And what is this purpose? The Zen master asked the monk in the room: Zen Master Dongshan (807-869) said, 'The dragon's roar in the withered tree, the strange sound is difficult to hear.' What is the strange sound? The monk said, 'I don't know.' The Zen master said, 'You are very good at understanding the dragon's roar.'
僧問。明與無明其性無二。如何是無二之性。師曰天曉不露。問諸佛不出世為甚麼卻向王宮生。師曰青山常舉足。曰亦無有涅槃為甚麼卻向雙林滅。師曰白日不移輪。問撒手那邊底人為甚麼不居正位。師曰大功不宰。曰回頭者畔底人為甚麼不墮偏方。師曰至化無為。問向道莫去歸來背父如何得不背父去。師曰切忌回頭。問。心心放下難。如何是放下底人。師曰擔取去。問。是處是慈氏。無門無善財。為什麼道琉璃殿上無知識。師曰拆卻殿了相見。師于百家之學無不該通。三閱大藏。恒課華嚴。入室弟子百二十人。𣆶年退居從容庵。示寂壽八十一。
大鑒下第二十四世
報恩秀禪師法嗣
西京少室雪庭福𥙿禪師
太原文水張氏子。生時有異徴。八九歲一目十行。鄉里有聖小兒之稱。遭亂父兄離散。煢然無依。遇一老比丘諭師學僧曰。汝能誦一卷法華則一生事畢矣。師曰佛法止於此乎。比丘驚異。遂偕往仙巖謁休林古佛曰。此兒龍象種也。得侍巾瓶。他日必成大器。林納之乃為祝髮受具戒。與雙溪同服勤七載。時萬松住報恩。師輒腰包獨往。室中機契遂蒙印可。復親炙數載。后住少室。世祖潛邸命師設大資戒會。戊申詔住和林興國。世祖即祚因論辨偽經。師馳驛以聞。火其書。賜光宗正辨之號。
【現代漢語翻譯】 現代漢語譯本 僧人問：『明』（光明，覺悟）與『無明』（黑暗，迷惑）的本性沒有差別，那麼什麼是『無二之性』呢？ 禪師回答：『天亮了就不顯露了。』 僧人問：諸佛為什麼不直接出世，卻要降生在王宮裡呢？ 禪師回答：『青山經常抬腳。』 僧人問：既然沒有涅槃，為什麼還要在雙林示滅呢？ 禪師回答：『太陽在白天不會移動輪子。』 僧人問：撒手那邊的人，為什麼不居於正位呢？ 禪師回答：『大功不居。』 僧人問：回頭的人，為什麼不墮入偏方呢？ 禪師回答：『至高的化育是無為的。』 僧人問：如果說不要去，回來就背離了父親，如何才能不背離父親而去呢？ 禪師回答：『切記回頭。』 僧人問：心心放下很難，什麼是放下的人呢？ 禪師回答：『擔著走。』 僧人問：到處都是慈氏菩薩（彌勒菩薩），沒有門也沒有善財童子，為什麼說琉璃殿上沒有知識呢？ 禪師回答：『拆掉殿宇才能相見。』 禪師對於百家之學無不精通，曾多次閱讀大藏經，經常研習《華嚴經》。入室弟子有一百二十人。至𣆶年退居從容庵。圓寂，享年八十一歲。
大鑒慧能（六祖慧能）門下第二十四世
報恩秀禪師的法嗣
西京少室雪庭福裕禪師
是太原府文水縣張氏之子。出生時有奇異的徵兆。八九歲時能一目十行，鄉里人稱他為『聖小兒』。遭遇戰亂，父親和兄長離散，孤身一人無所依靠。遇到一位老比丘，勸他學佛說：『你如果能背誦一卷《法華經》，一生就足夠了。』禪師說：『佛法僅僅止於此嗎？』比丘感到驚異，於是和他一同前往仙巖拜見休林古佛，說：『這孩子是龍象之種，如果能侍奉左右，將來必定能成大器。』休林禪師接納了他，為他剃度並授具足戒，與雙溪一同服侍勤勞了七年。當時萬松行秀禪師住在報恩寺，禪師總是獨自前往。在禪室中機緣相合，於是得到印可。又親近侍奉了數年。後來住持少室山。元世祖忽必烈在潛邸時，命禪師設立大資戒會。戊申年（1248年）詔令禪師住持和林興國寺。元世祖即位后，因為討論辨析偽經，禪師快馬加鞭上奏朝廷，焚燒了那些書籍，賜予『光宗正辨』的稱號。
【English Translation】 English version A monk asked: 'Clarity' (Ming, enlightenment) and 'ignorance' (Wu Ming, darkness, delusion) are not different in their nature. What is the nature of 'non-duality'? The Master replied: 'When dawn breaks, it is not revealed.' The monk asked: Why do all Buddhas not appear directly in the world, but are born in royal palaces? The Master replied: 'The green mountains often lift their feet.' The monk asked: Since there is no Nirvana, why do they pass away in the Shuanglin (Sala grove)? The Master replied: 'The sun does not move its wheel in the daytime.' The monk asked: Why do those who let go on the other side not reside in the proper position? The Master replied: 'Great merit does not dwell.' The monk asked: Why do those who turn their heads back not fall into biased directions? The Master replied: 'Supreme transformation is non-action.' The monk asked: If it is said not to go, and returning is turning against the father, how can one go without turning against the father? The Master replied: 'Be careful not to turn back.' The monk asked: It is difficult to let go of mind after mind. What is a person who has let go? The Master replied: 'Carry it away.' The monk asked: Everywhere is Maitreya (Ci Shi, Bodhisattva Maitreya), there is no gate and no Sudhana (Shan Cai Tong Zi). Why is it said that there is no knowledge in the lapis lazuli palace? The Master replied: 'Tear down the palace and then you will see each other.' The Master was well-versed in all schools of thought and had read the entire Tripitaka (Da Zang Jing) many times, constantly studying the Avatamsaka Sutra (Hua Yan Jing). He had one hundred and twenty initiated disciples. In the year 𣆶, he retired to Congrong Hermitage. He passed away at the age of eighty-one.
The 24th generation under Dajian Huineng (the Sixth Patriarch Huineng)
Dharma successor of Baoren Xiu Zen Master
Xue Ting Fu Yu Zen Master of Shaoshi Temple in Xijing
Was the son of the Zhang family of Wenshui, Taiyuan Prefecture. There were unusual signs at his birth. At the age of eight or nine, he could read ten lines at a glance. The villagers called him 'Holy Child'. He encountered war, and his father and brothers were scattered, leaving him alone and without support. He met an old Bhikkhu (Bi Qiu), who advised him to study Buddhism, saying: 'If you can recite one chapter of the Lotus Sutra (Fa Hua Jing), your whole life will be complete.' The Master said: 'Is Buddhism limited to this?' The Bhikkhu was surprised and went with him to Xiyan to see the ancient Buddha Xiulin, saying: 'This child is of the dragon-elephant lineage. If he can serve by your side, he will surely become a great vessel in the future.' Lin accepted him, shaved his head, and gave him the complete precepts, serving diligently with Shuangxi for seven years. At that time, Wan Song Xing Xiu Zen Master lived in Baoen Temple, and the Master always went there alone. In the meditation room, their minds met, and he was approved. He also served closely for several years. Later, he became the abbot of Shaoshi Mountain. When Emperor Shizu (Kublai Khan) of the Yuan Dynasty was still a prince, he ordered the Master to establish a large Zizai Precept Assembly. In the year Wushen (1248), he ordered the Master to reside at Xingguo Temple in Helin. After Emperor Shizu ascended the throne, because of discussing and distinguishing false scriptures, the Master rode swiftly to report to the court and burned those books, bestowing the title 'Guangzong Zheng Bian'.
命即故里建精舍。敕額曰報恩。仍給田以飯眾。時萬壽虛席。眾復請師主之。僧問如何是祖師西來意。師曰待乳峰點頭即向汝道。問如何是尊貴一路。師曰。漁歌驚起沙汀鷺。飛出蘆華不見蹤。師問僧道源不遠性海非遙且道在什麼處。僧擬議。師便喝。𣆶年退居嵩陽。乙亥七月二十日示微疾。集眾書偈而逝。世壽七十三僧臘五十二。塔于所居之西隅。
大鑒下第二十五世
少室𥙿禪師法嗣
西京少室靈隱文泰禪師
自幼穎悟過人。從雪庭游遂默契玄旨。後繼領住持。上堂。塵劫來事只在於今。河沙妙德總在心源。試教渠覿面相呈。便不解當風拈出。且道過在什麼處。卓拄杖曰。只為分明極。翻令所得遲。
太原府報恩中林智泰禪師
汾陽之魚城人。族姓溫。鏟䰂于華嚴。一日喟然嘆曰。大丈夫當究明生死大事。焉能區區於此耶。遂往叩雪庭于萬壽。服勤數載室中機契。后奉敕住報恩。一日示疾。集眾曰。吾緣止於此矣。汝等善自護持。當惜寸陰勿令虛度。復書偈曰。修起忠師無縫塔。推倒自家無相身。無相身。無相身。無相身中絕點塵。書畢怡然而逝。
泰安州靈巖足庵凈肅禪師
永平張氏子。從香山壽聖受業。參方二十餘年。見知識數輩。皆不契。后參雪庭于萬
【現代漢語翻譯】 現代漢語譯本：
（明）朝廷因此在他以前居住的地方建造精舍，並賜名為『報恩』。同時，還劃撥田地供養僧眾。當時萬壽寺住持的位置空缺，僧眾再次請求（智泰禪師）擔任住持。有僧人問：『如何是祖師西來意？』（達摩祖師從西方來到中國的真正用意是什麼？）禪師說：『等乳峰點頭，我就告訴你。』有僧人問：『如何是尊貴一路？』禪師說：『漁歌驚起沙汀鷺，飛出蘆華不見蹤。』（漁歌驚醒了沙灘上的白鷺，白鷺飛出蘆葦花叢后便不見了蹤影。）禪師問僧人：『道源不遠，性海非遙，且道在什麼處？』（真理的源頭並不遙遠，自性的海洋也離你不遠，那麼你說它在哪裡？）僧人猶豫不決。禪師便大喝一聲。（智泰禪師于）至正二十六年（1366年）退居嵩陽。乙亥年（1395年）七月二十日，（智泰禪師）略感不適，召集僧眾寫下偈語后圓寂，世壽七十三歲，僧臘五十二年。塔葬於他所居住地的西邊。
大鑒慧能（六祖慧能）門下第二十五世
少室𥙿禪師的法嗣
西京少室靈隱文泰禪師
（文泰禪師）自幼聰穎過人，跟隨雪庭禪師遊學，於是默默地領悟了玄妙的旨意。後來繼承了住持之位。上堂說法時說：『塵劫來事只在於今，河沙妙德總在心源。』（過去無量劫的事情只在于當下，像恒河沙一樣多的妙德總在自己的心源之中。）『試教渠覿面相呈，便不解當風拈出。』（嘗試讓他當面呈現出來，卻不明白如何順應時勢拈出。）『且道過在什麼處？』（那麼說說過錯在哪裡？）卓拄杖說：『只為分明極，翻令所得遲。』（正因為過於追求分明，反而導致領悟得遲緩。）
太原府報恩中林智泰禪師
（智泰禪師是）汾陽魚城人，俗姓溫。在華嚴寺剃度出家。一日慨嘆道：『大丈夫當究明生死大事，焉能區區於此耶？』（大丈夫應當探究明白生死大事，怎能侷限於此呢？）於是前往萬壽寺拜見雪庭禪師。服侍勤勞數年，在雪庭禪師的禪房中機緣相契。後來奉朝廷之命住持報恩寺。一日示疾，召集僧眾說：『吾緣止於此矣，汝等善自護持，當惜寸陰勿令虛度。』（我的緣分到此為止了，你們要好好守護自己，應當珍惜每一寸光陰，不要讓它白白流逝。）又寫下偈語說：『修起忠師無縫塔，推倒自家無相身。無相身，無相身，無相身中絕點塵。』（修起忠師的無縫塔，推倒自家無相的身。無相身，無相身，無相身中沒有一點塵埃。）寫完后安詳地圓寂了。
泰安州靈巖足庵凈肅禪師
（凈肅禪師是）永平張氏之子。跟隨香山壽聖出家。參訪各地二十餘年，拜見了許多知識分子，但都不契合。後來參拜雪庭禪師于萬
【English Translation】 English version:
The court then built a monastery at his former residence and named it 'Baoren' (Gratitude). It also allocated land to support the monks. At that time, the position of abbot at Wanshou Temple was vacant, and the monks again requested (Zen Master Zhitai) to take the position. A monk asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true intention of Bodhidharma coming from the West to China?) The Zen master said: 'When Mount Ru nods, I will tell you.' A monk asked: 'What is the path of nobility?' The Zen master said: 'The fisherman's song startles the egrets on the sandy beach, flying out of the reed flowers and disappearing without a trace.' The Zen master asked the monks: 'The source of the Tao is not far, and the sea of nature is not distant, so where is it?' The monk hesitated. The Zen master then shouted loudly. (Zen Master Zhitai) retired to Songyang in the twenty-sixth year of Zhizheng (1366). On the twentieth day of the seventh month of the year Yihai (1395), (Zen Master Zhitai) felt slightly unwell, gathered the monks, wrote a verse, and passed away peacefully at the age of seventy-three, with fifty-two years as a monk. His stupa was built in the western corner of his residence.
The twenty-fifth generation under Dajian Huineng (the Sixth Patriarch Huineng)
A Dharma successor of Zen Master Shaoshi 𥙿
Zen Master Wentai of Lingyin Temple, Shaoshi, Xijing
(Zen Master Wentai) was exceptionally intelligent from a young age. He studied with Zen Master Xueting and silently understood the profound meaning. Later, he inherited the position of abbot. During a Dharma talk, he said: 'The events of countless kalpas are only in the present, and the wonderful virtues of the Ganges River sands are all in the source of the mind.' 'Try to get him to present it face to face, but he doesn't understand how to pick it out in accordance with the situation.' 'So where is the fault?' He struck his staff and said: 'Just because it is extremely clear, it makes the attainment slow.'
Zen Master Zhitai of Zhonglin Temple, Baoren, Taiyuan Prefecture
(Zen Master Zhitai) was from Yucheng, Fenyang, with the surname Wen. He shaved his head at Huayan Temple. One day, he sighed and said: 'A great man should investigate and understand the great matter of life and death, how can he be confined to this?' So he went to Wanshou Temple to see Zen Master Xueting. After serving diligently for several years, he had a karmic connection in Zen Master Xueting's room. Later, he was ordered by the court to reside at Baoren Temple. One day, he showed signs of illness and gathered the monks, saying: 'My fate ends here, you should take good care of yourselves, cherish every moment and do not let it pass in vain.' He also wrote a verse saying: 'Build the seamless stupa of the loyal teacher, overthrow your own formless body. Formless body, formless body, there is no dust in the formless body.' After writing, he passed away peacefully.
Zen Master Jingsu of Zu'an, Lingyan, Taian Prefecture
(Zen Master Jingsu) was the son of the Zhang family of Yongping. He became a monk with Shousheng of Xiangshan. He visited various places for more than twenty years and met many knowledgeable people, but none of them were compatible. Later, he visited Zen Master Xueting at Wan
壽。親炙久之蒙印證。初住萬壽。次遷少室靈巖。後退居香山。一日集眾訣別。右脅而逝。(中林禪師為之銘曰。遼天鼻孔點地腳跟。心明眼正行古顏溫。其事愈大其志愈敦。諸方老宿遍叩其門。為雪庭嗣為萬松孫。機輪迅速電掣雷奔。高標覺樹密固靈根。慧燈朗照銷鑠群昏。全機大用搖乾蕩坤。掀翻渤澥踢倒崑崙。三世諸佛一口渾吞。二邊不滯中道寧論。三居大剎四眾咸尊。去來絕朕動靜無痕。虛空爛壞斯道常存)
大鑒下第二十六世
少室泰禪師法嗣
西京寶應還源福遇禪師
霍州靈石王氏子。依邑之兜率芟染。遍游講席。號稱義虎。棄去謁靈隱。投誠入室。一日聞隱上堂舉切忌從他覓迢迢與我疏。師遂穎脫。即蒙印可。后住天慶。遷寶應。僧問如何是祖師西來的的大意。師曰。風送泉聲來枕畔。月移華影到窗前。皇慶癸丑十月示寂。世壽六十九僧臘四十九。
濟南府靈巖秋江潔禪師
雪軒參。師問何來。曰青州。師曰帶得青州布衫來么。曰已呈似和尚了也。師領之。俾參堂。久之一日忽然大悟。遂詣丈室。不及啟口師遽曰金鎖玄關打開了也。軒曰千年桃核里覓甚舊時仁。師乃囑曰。是汝本有之事。善自護持。他日能弘吾道非汝而誰。
靈巖肅禪師法嗣
西京
【現代漢語翻譯】 現代漢語譯本： 壽（指禪師的壽命）。長久地親近他，蒙受了他的印證。最初住在萬壽寺，後來遷到少室靈巖寺，之後退隱到香山。有一天，召集眾人訣別，右側臥而逝。（中林禪師為他寫銘文說：『遼闊的天空，鼻孔朝下，腳跟朝上。心明眼正，行為古樸，顏容溫和。他的事業越大，他的志向越堅定。各方老禪師都來拜訪他。他是雪庭禪師的嗣法弟子，是萬松禪師的孫輩。機輪運轉迅速，如電掣雷奔。高高地樹立覺悟之樹，嚴密地鞏固靈性的根基。智慧之燈明亮地照耀，消融了所有的黑暗。全部的機用，巨大的作用，搖動天地。掀翻渤海，踢倒崑崙山。三世諸佛，一口吞下。不滯於二邊，更不用說中道。三次居住大寺，四眾弟子都尊敬他。來去沒有軌跡，動靜沒有痕跡。即使虛空爛壞，這種道也永遠存在。』）
大鑒慧能（638-713）下第二十六世
少室泰禪師的法嗣
西京寶應還源福遇禪師
霍州靈石人，姓王。在縣裡的兜率寺剃度。廣泛遊歷于講席之間，號稱『義虎』。後來捨棄講席，去拜訪靈隱寺，誠心投入門下。有一天，聽到靈隱禪師上堂說法，舉出『切忌從他覓，迢迢與我疏』。禪師於是穎悟脫穎而出，立即得到靈隱禪師的印可。後來住持天慶寺，遷到寶應寺。有僧人問：『如何是祖師西來（指達摩祖師從印度來到中國）的大意？』禪師說：『風送泉聲來枕畔，月移華影到窗前。』皇慶癸丑年（1333年）十月圓寂，世壽六十九歲，僧臘四十九年。
濟南府靈巖秋江潔禪師
參訪雪軒禪師。雪軒禪師問：『從哪裡來？』答：『青州。』雪軒禪師說：『帶得青州布衫來么？』答：『已呈似和尚了也。』雪軒禪師認可了他，讓他參堂。過了很久，有一天忽然大悟。於是去丈室拜見雪軒禪師，還沒來得及開口，雪軒禪師就說：『金鎖玄關打開了也。』雪軒禪師說：『千年桃核里覓甚舊時仁。』雪軒禪師於是囑咐說：『這是你本有的事情，好好地守護保持。將來能夠弘揚我的道，不是你又是誰呢？』
靈巖肅禪師的法嗣
西京
【English Translation】 English version: Shou (referring to the Zen master's lifespan). Having been close to him for a long time, he received his seal of approval. Initially residing at Wanshou Monastery, he later moved to Shaoshi Lingyan Monastery, and then retired to Xiangshan. One day, he gathered the assembly to bid farewell and passed away lying on his right side. (Zen Master Zhonglin wrote an inscription for him, saying: 'The vast sky, nostrils facing down, heels facing up. The mind is clear, the eyes are correct, the conduct is ancient, and the countenance is gentle. The greater his undertaking, the more steadfast his ambition. Old Zen masters from all directions came to visit him. He is a Dharma heir of Zen Master Xueting and a grandson of Zen Master Wansong. The machinery turns swiftly, like lightning and thunder. He erects the tree of enlightenment high, firmly consolidating the roots of spirituality. The lamp of wisdom shines brightly, dissolving all darkness. The complete function, the great effect, shakes heaven and earth. Overturning the Bohai Sea, kicking down Mount Kunlun. The Buddhas of the three worlds are swallowed in one gulp. Not attached to the two extremes, let alone discussing the middle way. He resided in large monasteries three times, and the fourfold assembly all respected him. Coming and going without a trace, movement and stillness without a mark. Even if the void collapses, this Dao will always exist.')
The 26th generation after Dajian Huineng (638-713)
Dharma heir of Zen Master Shaoshi Tai
Zen Master Fuyu of Bao'ying Huanyuan Monastery in Xijing
A man from Lingshi, Huozhou, surnamed Wang. He was tonsured at Doushuai Monastery in the county. He traveled extensively among the lecture halls, known as 'Tiger of Doctrine'. Later, he abandoned the lecture halls and went to visit Lingyin Monastery, sincerely entering his room. One day, he heard Zen Master Lingyin giving a Dharma talk, citing 'Absolutely avoid seeking from others, being distant from me'. The Zen master then became exceptionally enlightened and immediately received Zen Master Lingyin's approval. Later, he resided at Tianqing Monastery and moved to Bao'ying Monastery. A monk asked: 'What is the great meaning of the Patriarch's coming from the West (referring to Bodhidharma's arrival in China from India)?' The Zen master said: 'The wind sends the sound of the spring to the pillow, the moon moves the shadow of the flower to the window.' He passed away in the tenth month of the Gui Chou year of Huangqing (1333), at the age of sixty-nine, with forty-nine years as a monk.
Zen Master Qiujiang Jie of Lingyan Monastery in Jinan Prefecture
Visited Zen Master Xuexuan. Zen Master Xuexuan asked: 'Where do you come from?' He replied: 'Qingzhou.' Zen Master Xuexuan said: 'Did you bring the Qingzhou cloth robe?' He replied: 'I have already presented it to the abbot.' Zen Master Xuexuan acknowledged him and allowed him to participate in the meditation hall. After a long time, one day he suddenly had a great enlightenment. So he went to the abbot's room to see Zen Master Xuexuan, but before he could speak, Zen Master Xuexuan said: 'The golden lock and mysterious pass have been opened.' Zen Master Xuexuan said: 'What are you looking for in the thousand-year-old peach pit?' Zen Master Xuexuan then instructed: 'This is something you inherently have, protect and maintain it well. In the future, who else but you can propagate my Dao?'
Dharma heir of Zen Master Su of Lingyan
Xijing
寶應月巖永達禪師
汾州劉氏子。受業于里之天寧。每以生死為激勵。往見靈巖。巖深器之。親炙數載遂入閫奧。乃曰。發證由師。行之在己。乃往泰安掩關。四眾請住寶應。不得已而起。后示微疾端坐而逝。
封龍古巖普就禪師
滹陽人。族姓劉。年十五出家于禪慶。首參靈巖。巖以本分鉗錘示之。未幾開悟。大德六年月庵海退席。諸山具疏請師補處。敕賜妙嚴弘法大禪師號。次遷封龍。後退居靈棲。示寂世壽七十有七。
大鑒下第二十七世
寶應遇禪師法嗣
鄧州香嚴淳拙文才禪師
平陽府臨汾姚氏子。生有異質。見僧則合掌作禮。稍長往從福嚴普公受業。嘗讀證道歌。至幻化空身即法身欣然契悟。遂謁還源呈所解。源印可之。複閱大藏於龍門歷三載。泰定甲子主少室。尋移香嚴。僧問如何是理法界。師曰。虛空撲落地。粉碎不成文。曰如何是事法界。師曰。到來家蕩盡。免作屋中愚。曰如何是理事無礙法界。師曰。三冬枯木秀。九夏雪華飛。曰如何是事事無礙法界。師曰。清風伴明月。野老笑相親。至正壬辰五月十七日沐浴更衣集眾申誡飭。翌旦吉祥而逝。葬全身於雪庭塔右。世壽八十。
靈巖潔禪師法嗣
金陵天界雪軒道成禪師
云州趙大王
【現代漢語翻譯】 現代漢語譯本：寶應月巖永達禪師
汾州劉氏之子。在鄉里的天寧寺接受佛學教育。經常以生死大事來激勵自己。前往拜見靈巖禪師。靈巖禪師非常器重他。跟隨靈巖禪師數年，深入堂奧。於是說：『開悟證果在於老師的引導，修行實踐在於自己。』於是前往泰安閉關。四方僧眾請他住持寶應寺。不得已而應允。後來略有小病，端坐而逝。
封龍古巖普就禪師
滹陽人。俗姓劉。十五歲在禪慶寺出家。首先參拜靈巖禪師。靈巖禪師用根本的手段來開示他。不久就開悟了。元朝大德六年（1302年），月庵海禪師退席。各寺廟聯合上書，請普就禪師來接替住持。皇帝敕封為妙嚴弘法大禪師。之後遷往封龍寺。後來退隱到靈棲寺。圓寂時世壽七十七歲。
大鑒下第二十七世
寶應遇禪師法嗣
鄧州香嚴淳拙文才禪師
平陽府臨汾姚氏之子。出生時就有與衆不同的資質。見到僧人就合掌作禮。稍大後跟隨福嚴普公學習佛法。曾經讀《證道歌》，讀到『幻化空身即法身』時，欣然領悟。於是拜見還源禪師，呈上自己的理解。還源禪師認可了他。又在龍門閱讀大藏經，歷時三年。元朝泰定甲子年（1324年）住持少室寺。不久移往香嚴寺。有僧人問：『如何是理法界？』禪師說：『虛空撲落地，粉碎不成文。』問：『如何是事法界？』禪師說：『到來家蕩盡，免作屋中愚。』問：『如何是理事無礙法界？』禪師說：『三冬枯木秀，九夏雪華飛。』問：『如何是事事無礙法界？』禪師說：『清風伴明月，野老笑相親。』元朝至正壬辰年（1352年）五月十七日，沐浴更衣，召集僧眾，申明告誡。第二天吉祥圓寂。全身葬于雪庭塔右。世壽八十歲。
靈巖潔禪師法嗣
金陵天界雪軒道成禪師
云州趙大王
【English Translation】 English version: Chan Master Yueyan Yongda of Baoying
A son of the Liu family of Fenzhou. He received his education at Tianning Temple in his hometown. He often used the matter of life and death to motivate himself. He went to see Lingyan Chan Master, who deeply valued him. After following Lingyan for several years, he deeply entered the essence of the teachings. Thereupon he said, 'Enlightenment and realization depend on the guidance of the teacher, while practice depends on oneself.' Then he went to Taian to practice in seclusion. The Sangha of the four directions requested him to reside at Baoying Temple. He reluctantly agreed. Later, he showed a slight illness, sat upright, and passed away.
Chan Master Puji of Guyan, Fenglong
A native of Huyang, with the surname Liu. He left home at the age of fifteen at Chanqing Temple. He first visited Lingyan Chan Master, who showed him the fundamental means. Before long, he attained enlightenment. In the sixth year of Dade (1302) during the Yuan Dynasty, Chan Master Yue'an Hai retired. The various temples jointly submitted a request, asking Chan Master Puji to take over as abbot. The emperor bestowed upon him the title of Great Chan Master Miaoyan Hongfa. Later, he moved to Fenglong Temple. Later, he retired to Lingxi Temple. He passed away at the age of seventy-seven.
27th Generation from Dajian
Dharma Successor of Chan Master Yu of Baoying
Chan Master Chunzhuo Wencai of Xiangyan Temple, Dengzhou
A son of the Yao family of Linfen, Pingyang Prefecture. He was born with extraordinary qualities. He would put his palms together and bow when he saw monks. When he grew older, he followed Pu Gong of Fuyan Temple to study Buddhism. He once read the 'Song of Enlightenment' and, upon reading 'The illusory empty body is the Dharma body,' he was delighted and enlightened. Thereupon he visited Chan Master Huanyuan and presented his understanding. Chan Master Huanyuan approved of him. He also read the Great Treasury of Scriptures at Longmen for three years. In the year Jiazi of the Taiding era (1324) of the Yuan Dynasty, he presided over Shaoshi Temple. Soon after, he moved to Xiangyan Temple. A monk asked, 'What is the Dharma Realm of Principle?' The Master said, 'Empty space falls to the ground, shattered into unwritten fragments.' He asked, 'What is the Dharma Realm of Phenomena?' The Master said, 'Upon arrival, the home is emptied, avoiding being a fool in the house.' He asked, 'What is the Dharma Realm of Non-Obstruction between Principle and Phenomena?' The Master said, 'In the dead of winter, withered trees bloom; in the height of summer, snowflakes fly.' He asked, 'What is the Dharma Realm of Non-Obstruction among all Phenomena?' The Master said, 'Clear breeze accompanies the bright moon, an old farmer smiles in kinship.' On the seventeenth day of the fifth month of the Renchen year of the Zhizheng era (1352) of the Yuan Dynasty, he bathed, changed clothes, gathered the Sangha, and gave instructions and admonitions. The next day, he passed away auspiciously. His whole body was buried to the right of the Snow Court Pagoda. His age was eighty.
Dharma Successor of Chan Master Jie of Lingyan
Chan Master Xuexuan Daocheng of Tianjie Temple, Jinling
Zhao, the Great King of Yunzhou
之遠孫也。父徙保定遂家焉。年十五從郡之興國寺剃落。師廣顙平頂雄偉氣象。少有遠志。甫受具戒即結侶密究單傳之旨。后聞秋江法席之盛遂往參叩(語具靈巖潔章)。旋還青社。緇素請住普照。洪武十五年詔立僧司。師應選。三十年秋八月敕師住持天界。師奏不會佛法。上御製詩賜之曰。不答來辭許默然。西歸只履舊單傳。鼓鐘朔望空王殿。示座從前數歲年。上堂。白雲萬頃卷舒露劫外真機。紅葉千峰燦爛顯箇中妙旨。亙古今而不昧。經塵劫以長存。鳥道虛通運步玄關綿密。獅弦錯落按指古韻鏗鏘。直得石女點頭木人拍手。拈起金針玉線穿過機先。截來兔角龜毛髮明向上。正偏獨露隱顯全該。所以物物頭頭塵塵剎剎未有絲毫欠少。大眾還會么。夜來木馬雲中過。驚起南辰北斗藏。上堂。陰極陽回化日長。梅華處處噴清香。箇中消息無多子。遍界何曾有覆藏。如是明明兼帶。百草頭邊相逢。密密宣揚。萬象光中獨露。利名場上薦取無位真人。人我山中顯示本來面目。影含宗鑒。心生則種種法生。身是道場。心滅則種種法滅。石女高提寶印。文彩全彰。木人暗度金梭。絲毫不昧。牽動劫外機輪。烜爀寰中日月。潛通遐邇。直得枯木生華。該括古今。解使寒冰發焰。云籠古路依依野色還迷。月滿寒巖皎皎神光遍照。六門
【現代漢語翻譯】 現代漢語譯本 他是某人的遠房後代。他的父親遷居到保定，於是就在那裡安家了。十五歲時，他跟隨郡里的興國寺出家。他的師父廣顙，平頂，氣宇雄偉。他從小就胸懷大志。剛受完具足戒，就與同伴秘密研究單傳的宗旨。後來聽說秋江的法席非常興盛，於是前去參拜請教（具體內容記載在《靈巖潔章》中）。不久后回到青社。僧人和信徒們請他住持普照寺。洪武十五年（1382年），朝廷下詔設立僧司，他應選。洪武三十年（1397年）秋八月，皇帝下令讓他住持天界寺。他說自己不懂佛法。皇帝御製詩賜給他，詩中寫道：『不回答來辭，允許你沉默不語。西歸的達摩只留下一隻鞋子，單傳的法脈依舊流傳。朔望之日，鼓鐘在空王殿敲響。開示講座，從前已經有好幾年了。』 上堂開示：白雲萬頃，卷舒之間顯露出劫外的真機。紅葉千峰，燦爛奪目地顯現出箇中的妙旨。亙古至今，從未矇昧。經歷塵劫，依舊長存。鳥道虛通，運步玄關，綿密無間。獅弦錯落，按指古韻，鏗鏘有力。使得石女點頭，木人拍手。拈起金針玉線，穿過機先。截來兔角龜毛，發明向上之理。正偏獨露，隱顯全該。所以物物頭頭，塵塵剎剎，沒有絲毫欠缺。大眾們，你們會了嗎？夜裡木馬從雲中經過，驚起南辰北斗都躲藏起來。 上堂開示：陰氣到了極點，陽氣迴歸，化為溫暖的陽光，日子也漸漸變長。梅花處處散發著清香。其中的訊息並沒有多少，遍及整個世界，又何曾有什麼覆蓋隱藏？像這樣明明兼帶，在百草頭邊相逢。密密宣揚，在萬象光中獨自顯露。在追逐名利的場所中，薦取無位真人。在人我執著的大山中，顯示本來面目。影子包含著宗門的明鏡。心生則種種法生，身體就是道場。心滅則種種法滅。石女高高舉起寶印，文采完全彰顯。木人暗暗地穿梭金梭，一絲一毫都不差錯。牽動劫外的機輪，照耀寰宇的日月。潛通遠近，使得枯木生花。該括古今，解使寒冰發焰。云籠罩著古路，依稀可見的野外景色依然迷人。月光灑滿寒冷的巖石，皎潔的神光遍照四方。六門（眼、耳、鼻、舌、身、意）
【English Translation】 English version He was a distant descendant of someone. His father moved to Baoding and settled there. At the age of fifteen, he became a monk at Xingguo Temple in the prefecture. His master, Guang Sang, had a broad forehead, a flat crown, and a majestic appearance. He had great ambitions from a young age. Immediately after receiving the full precepts, he secretly studied the principles of single transmission with his companions. Later, he heard of the flourishing Dharma seat of Qiujiang, so he went to pay his respects and seek guidance (the details are recorded in 'Lingyan Jiezhang'). Soon after, he returned to Qingshe. Monks and laypeople invited him to reside at Puzhao Temple. In the fifteenth year of Hongwu (1382 AD), the imperial court issued an edict to establish a monastic office, and he was selected. In the eighth month of autumn in the thirtieth year of Hongwu (1397 AD), the emperor ordered him to reside at Tianjie Temple. He said that he did not understand Buddhism. The emperor composed a poem for him, which read: 'Not answering the coming words, allowing you to remain silent. Bodhidharma who returned to the West left only one shoe, the single transmission of the Dharma lineage continues to flow. On the days of the new moon and full moon, the drums and bells resound in the Kongwang Hall. Giving teachings, it has been several years since before.' Giving a Dharma talk: Ten thousand acres of white clouds, rolling and unfolding, reveal the true opportunity beyond the kalpa. Thousands of peaks of red leaves, brilliantly display the wonderful meaning within. From ancient times to the present, it has never been obscured. Through countless kalpas, it still exists. The bird path is empty and open, the movement of the Xuan Pass is seamless and meticulous. The lion string is scattered, pressing the ancient rhyme, sonorous and powerful. Making the stone woman nod and the wooden man clap. Picking up the golden needle and jade thread, passing through the machine first. Cutting off the rabbit's horn and the turtle's hair, revealing the upward principle. The right and the partial are revealed alone, the hidden and the manifest are all included. Therefore, everything, every head, every dust, every moment, there is not the slightest lack. Everyone, do you understand? At night, the wooden horse passes through the clouds, startling the Southern Dipper and Northern Dipper to hide. Giving a Dharma talk: When the yin reaches its extreme, the yang returns, transforming into warm sunshine, and the days gradually lengthen. Plum blossoms everywhere emit a refreshing fragrance. There is not much news in it, covering the entire world, and what has ever been covered and hidden? Like this clearly and comprehensively, meeting at the edge of a hundred grasses. Secretly proclaiming, revealing itself alone in the light of all phenomena. In the pursuit of fame and fortune, recommend the true person without position. In the mountain of attachment to self and others, reveal the original face. The shadow contains the mirror of the sect. When the mind arises, all kinds of dharmas arise, the body is the dojo. When the mind ceases, all kinds of dharmas cease. The stone woman raises the precious seal high, the literary talent is fully revealed. The wooden man secretly shuttles the golden shuttle, not a single bit is wrong. Driving the wheel outside the kalpa, illuminating the sun and moon in the universe. Subtly connecting near and far, making dead trees bloom. Encompassing the past and present, dissolving the cold ice to emit flames. Clouds shroud the ancient road, the faint wild scenery is still charming. The moonlight shines on the cold rocks, the bright divine light illuminates all directions. The six gates (eyes, ears, nose, tongue, body, mind)
機息。何須宛轉旁參。一色功圓。切忌當頭印破。白牛運步已蒙建化之緣。玉馬嘶風總是利生邊事。且道如何是向上事。咄。兔角杖挑潭底月。龜毛拂掛嶺頭云。上堂。三陽交泰萬物咸新。顯一真之妙用。總造化之淵源。塵塵合道處處通津。法筵大啟覺苑弘開。國運與佛運齊興。皇風共宗風並扇。只如道舊歲已去新歲到來。未審去從何去來自何來。如斯評論轉見誵訛。敢問大眾。衲衣下一著子還有增減去來也無。良久。臘盡陽和無影樹。春回華髮不萌枝。上堂。五月榴華照眼明。薰風啼鳥遍巖扃。機先一著無玄妙。切忌當人認色聲。記得夾山會禪師示眾曰。目前無法。意在目前。不是目前法。非耳目之所到。天童覺曰。夾山老子解開布袋。將差珍異寶撒向諸人面前了也。正當恁么時。又作么生。路不拾遺君子稱美。師曰。二老師見處一一檢點將來總成漏逗。鳳山則不然。若是色見聲求即非家珍。了知目前無一法。頭頭物物總相應。其或未然。更聽末後一句。道泰不傳天子令。時清休唱太平歌。太宗踐祚。師奉旨使日本宣諭。聖化二年與同使官僚還。備奏。上大悅。恩寵之隆有加。六年敕就鐘山建普度大齋會。命師升座說法。聽者數萬人。十一年入覲。復奉敕于大慶壽建齋會。賜賚尤加。宣德三年師以老表辭還山。上憫
【現代漢語翻譯】 現代漢語譯本 止息妄念。何須委婉曲折地旁敲側擊。一旦功夫圓滿，切記不可強行破除（對『一色功圓』的執著）。白牛緩步前行，已然蒙受佛法教化的機緣（白牛比喻大乘佛法）。玉馬迎風嘶鳴，終究是利益眾生的方便法門（玉馬比喻菩薩的利他行為）。那麼，如何是更上一層的事呢？咄！（禪宗用語，表示呵斥）用兔角做的枴杖去挑潭底的月亮，用烏龜毛做的拂塵去拂拭山頂的雲彩（比喻不可能的事情，說明不可執著于外相）。 上堂說法。冬至過後，陰氣漸消，陽氣漸長，萬物都呈現出新的生機。彰顯真如本性的微妙作用，總攬天地萬物的化育之源。世間萬事萬物都與道相合，處處都是通往真理的道路。盛大的法會開啟，覺悟的園地弘揚開來。國家的命運與佛法的命運一同興盛，君王的教化與宗門的風範共同傳播。就像說舊的一年已經過去，新的一年已經到來，不知過去從何處去，未來又從何處來？如此評論反而顯得荒謬。敢問各位，我們這些出家人，在衣袍之下，還有增減去來這些變化嗎？（停頓片刻）年終歲末，陽光和煦，沒有影子的樹木依然存在；春天迴歸，即使是長滿白髮的頭頂，也不會長出新的枝條（比喻真性不變）。 上堂說法。五月石榴花開，鮮艷奪目，和煦的微風吹拂，鳥兒在山間的寺廟裡啼叫。禪機先人一步，並沒有什麼玄妙之處，切記不要執著于眼前的色相和聲音。記得夾山會禪師（唐代禪師）開示大眾說：『眼前沒有固定的法，真意就在眼前。不是眼前所見的法，也不是耳目所能達到的。』天童覺禪師（宋代禪師）說：『夾山老禪師解開布袋，將各種珍奇異寶撒向各位面前了啊。』正當這個時候，又該如何做呢？路上沒有人撿拾遺失的物品，君子因此而稱讚（比喻社會風氣良好）。 我說，兩位老師的見解，一一檢查起來，總是有疏漏之處。鳳山的看法則不然，如果是因為色相而見，因為聲音而求，那就不是真正的家珍（本性）。真正了知眼前沒有一法可得，那麼一切事物都與真性相應。如果還不能理解，再聽最後一句：天下太平，不需要天子下令；政治清明，不需要歌唱太平歌功頌德。 明太宗（朱棣，1402-1424）即位后，禪師奉旨出使日本宣揚聖上的教化。永樂十六年（1418）與同行的官員回國，詳細稟告了情況。皇上非常高興，恩寵更加隆厚。永樂六年（1408）敕令在鐘山建造普度眾生的大齋會，命禪師升座說法，聽眾數萬人。永樂十一年（1413）入朝覲見，再次奉敕在大慶壽寺建造齋會，賞賜更加豐厚。宣德三年（1428），禪師因為年老而上表辭官還山，皇上憐憫。
【English Translation】 English version Cease mental activity. Why bother with roundabout and indirect allusions? Once the work of 'one color' (referring to the unified state of mind) is complete, avoid forcefully breaking through (the attachment to 'one color'). The white ox (metaphor for the Mahayana teachings) moving slowly has already received the opportunity for edification. The jade horse (metaphor for the Bodhisattva's altruistic actions) neighing in the wind is ultimately a skillful means to benefit sentient beings. Then, what is the matter of going further? 'Doh!' (Zen term expressing rebuke) Using a rabbit-horn staff to scoop up the moon at the bottom of the pond, using a tortoise-hair whisk to brush the clouds on the mountain peak (metaphors for impossible tasks, illustrating the futility of clinging to external appearances). Ascending the hall to preach. After the winter solstice, the yin energy gradually diminishes, and the yang energy gradually increases, all things display new vitality. Manifesting the wondrous function of the true nature, encompassing the source of creation of all things in the universe. Every dust particle is in accordance with the Dao, and everywhere is a path leading to truth. The grand Dharma assembly is opened, and the garden of enlightenment is promoted. The fate of the nation and the fate of Buddhism flourish together, the king's teachings and the sect's style are disseminated together. Just like saying the old year has passed, and the new year has arrived, I wonder where the past has gone from, and where the future has come from? Such comments only seem absurd. May I ask everyone, do we monks, under our robes, still have these changes of increase, decrease, going, and coming? (Pause) At the end of the year, the sun is warm, the shadowless trees still exist; spring returns, even the head full of white hair will not grow new branches (metaphor for the unchanging true nature). Ascending the hall to preach. In May, the pomegranate flowers bloom, dazzlingly bright, the warm breeze blows gently, and the birds sing in the mountain temples. The Zen opportunity is one step ahead, there is nothing mysterious about it, remember not to cling to the sights and sounds before your eyes. Remember that Zen Master Jiashan Hui (Tang Dynasty Zen Master) instructed the public: 'There is no fixed Dharma before your eyes, the true meaning is right before your eyes. It is not the Dharma that is seen before your eyes, nor can it be reached by the ears and eyes.' Zen Master Tiantong Jue (Song Dynasty Zen Master) said: 'Old Zen Master Jiashan has opened the bag and scattered all kinds of rare and precious treasures in front of you all.' At this very moment, what should you do? No one picks up lost items on the road, and gentlemen praise this (metaphor for a good social atmosphere). I say, the views of the two teachers, when examined one by one, always have loopholes. Fengshan's view is different, if it is because of sight that you see, because of sound that you seek, then it is not the real family treasure (true nature). Truly knowing that there is no Dharma to be obtained before your eyes, then all things are in accordance with the true nature. If you still cannot understand, listen to the last sentence: When the world is peaceful, there is no need for the emperor to issue orders; when the politics are clear, there is no need to sing praises of peace. After Emperor Taizong of Ming (Zhu Di, 1402-1424) ascended the throne, the Zen master was ordered to go to Japan to promote the emperor's teachings. In the sixteenth year of Yongle (1418), he returned to China with his fellow officials and reported the situation in detail. The emperor was very happy, and his favor was even greater. In the sixth year of Yongle (1408), he ordered the construction of a grand assembly to save all sentient beings in Zhongshan, and ordered the Zen master to ascend the seat to preach, with tens of thousands of listeners. In the eleventh year of Yongle (1413), he went to court to pay homage, and was again ordered to build a vegetarian assembly in Daqingshou Temple, and the rewards were even greater. In the third year of Xuande (1428), the Zen master resigned from his official position and returned to the mountain due to old age, and the emperor felt pity.
之遣內臣護送南還天界西庵養老。七年臘月八日示微疾。訣眾說偈趺坐而逝。上聞遣中官致祭。有文。世壽八十一僧臘七十五。茶毗煙焰五色。仙鶴翔空。異香縹緲。官貴四眾萬人咸嘆希有。舍利圓紅者無算。敕賜建塔于鷲峰禪寺。
封龍就禪師法嗣
西京天慶息庵義讓禪師
真定府李氏子。丱歲剃落。受具遍叩諸方。末後詣封龍參古巖。巖一見輒稱賞之。后出世天慶。次遷熊耳之空相泰山之靈巖洛之嵩少。庚辰夏遘疾。乃謂門人曰。斯疾不起矣。須營塔。至五月十二日塔工畢。師囑後事。遂書偈曰。來時本凈。去亦圓周。虛空作舞。任意優遊。右脅而逝。
大鑒下第二十八世
少室才禪師法嗣
南陽府萬安松庭子嚴禪師
河南緱氏縣人。族姓樊。幼多疾苦。父母慮其不育。俾從少林霽云受業。十八受具。師天資奇逸。通內外典。首謁江月照。次見息庵讓。后參淳拙才。拙示寶鏡三昧反覆詰辨。師大豁疑礙。拙曰荷擔大法盡在子躬。付偈有五乳峰頭獅子子。光前耀後自超群之句。時萬安虛席。四眾請師主之。洪武二年己酉遷少室。力田給眾。有偈曰。亂后歸來自耨耘。生涯辛苦與誰論。晝拈塊石驅山鳥。夜宿巢庵逐野豚。腸斷秋風頻擊柝。目窺夜月以銷魂。年來始識農夫
【現代漢語翻譯】 現代漢語譯本： 之後派遣內臣護送（他）返回天界西庵養老。洪武七年（1374年）臘月八日，（他）略微示現疾病，告別眾人說了偈語，然後結跏趺坐而逝。皇上聽聞后，派遣中官前去致祭，有祭文。世壽八十一歲，僧臘七十五年。荼毗（火化）時，煙焰呈現五種顏色，仙鶴在空中飛翔，奇異的香味飄渺。官貴和四眾弟子等上萬人，都感嘆希有。舍利圓潤紅色的，數量無數。皇上下令在鷲峰禪寺建造佛塔。 封龍就禪師的法嗣 西京天慶息庵義讓禪師 真定府李氏之子，年少時剃度出家，受具足戒后遍參各方。最後到封龍參拜古巖禪師。古巖禪師一見到他，就稱讚他。後來（義讓禪師）出世住持天慶寺，之後又遷往熊耳山的空相寺、泰山的靈巖寺、洛陽的嵩少寺。庚辰年夏天，（義讓禪師）得了疾病，於是對門人說：『這個病好不了了，需要準備建塔。』到了五月十二日，佛塔建造完畢。禪師囑咐後事，於是寫下偈語說：『來時本來清凈，去時也圓滿周全。在虛空中舞蹈，任意自由自在。』然後右脅而逝。 大鑒下第二十八世 少室才禪師的法嗣 南陽府萬安松庭子嚴禪師 河南緱氏縣人，俗姓樊。小時候多病多災，父母擔心他養不大，讓他跟隨少林寺的霽雲和尚出家。十八歲受具足戒。禪師天資聰穎，通曉內外典籍。先拜見江月照禪師，然後又拜見息庵讓禪師，後來參拜淳拙才禪師。淳拙才禪師用《寶鏡三昧》反覆詰問辨析，禪師因此大徹大悟，消除了疑惑。淳拙才禪師說：『荷擔大法全部在你身上了。』並付偈語，其中有『五乳峰頭獅子子，光前耀後自超群』的句子。當時萬安寺住持的位子空缺，四眾弟子請禪師去住持。洪武二年（1369年）己酉年，（禪師）遷往少室山。努力耕田來供給大眾。有偈語說：『戰亂后歸來自己耕種，生活的辛苦與誰訴說？白天拿著石塊驅趕山鳥，夜晚住在茅庵里追趕野豬。秋風中頻頻敲打梆子，肝腸寸斷，對著夜月來消魂。近年來才認識到農夫的』
【English Translation】 English version: Subsequently, he was sent back to the celestial realm's Western Hermitage to live out his days, escorted by a court eunuch. On the eighth day of the twelfth month of the seventh year of Hongwu (1374 AD), he showed a slight illness. He bid farewell to the assembly, spoke a verse, and passed away in the lotus position. Upon hearing this, the Emperor sent a court official to offer sacrifices, with a eulogy. His worldly age was eighty-one, and his monastic age was seventy-five. During the cremation (荼毗, chá pí), the flames and smoke displayed five colors, celestial cranes soared in the sky, and a strange fragrance permeated the air. Officials, nobles, and the fourfold assembly (四眾, sì zhòng) of ten thousand people all exclaimed at this rare occurrence. The number of round and red Śarīra (舍利, shè lì) was countless. An imperial decree ordered the construction of a pagoda at Vulture Peak Zen Monastery. Successor of Zen Master Fenglong Jiu Zen Master Xi'an Yirang of Tianqing Monastery in Western Capital A son of the Li family from Zhending Prefecture. He shaved his head at a young age and, after receiving the full precepts, visited various places. Finally, he went to Fenglong to visit Zen Master Guyan. Guyan praised him upon seeing him. Later, (Zen Master Yirang) emerged to preside over Tianqing Monastery, and then moved to Kongxiang Monastery on Xiong'er Mountain, Lingyan Monastery on Mount Tai, and Songshao Monastery in Luoyang. In the summer of the Gengchen year, he contracted an illness. He then said to his disciples, 'This illness will not be cured. It is necessary to prepare for the construction of a pagoda.' By the twelfth day of the fifth month, the pagoda was completed. The master instructed on matters after his death and then wrote a verse saying, 'Coming, I was originally pure; going, I am also complete. Dancing in the void, freely at ease.' Then he passed away lying on his right side. Twenty-eighth Generation under Dajian Successor of Zen Master Shaoshi Cai Zen Master Songting Ziyan of Wan'an Monastery in Nanyang Prefecture A native of Goushi County, Henan, with the surname Fan. He suffered from many illnesses as a child. His parents, worried that he would not survive, had him become a disciple of Jiyun at Shaolin Monastery. He received the full precepts at the age of eighteen. The master was exceptionally talented and knowledgeable in both internal and external scriptures. He first visited Zen Master Jiangyue Zhao, then Zen Master Xi'an Rang, and later visited Zen Master Chunzhuo Cai. Zen Master Chunzhuo Cai repeatedly questioned and debated using the Sandokai (寶鏡三昧, Bǎo jìng sānmèi), and the master thus had a great enlightenment, eliminating his doubts. Zen Master Chunzhuo Cai said, 'Bearing the great Dharma is entirely on your shoulders.' And gave a verse, which included the lines, 'A lion cub on the peak of the Five Breasts, shining before and after, surpassing the crowd.' At that time, the position of abbot of Wan'an Monastery was vacant, and the fourfold assembly (四眾, sì zhòng) invited the master to preside over it. In the Jiyou year, the second year of Hongwu (1369 AD), (the master) moved to Mount Shaoshi. He worked hard in the fields to provide for the assembly. There is a verse that says, 'Returning after the war, I cultivate myself, who can I tell the hardship of life? During the day, I drive away the mountain birds with stones, at night, I chase wild boars in the thatched hut. In the autumn wind, I frequently strike the clapper, my heart is broken, I gaze at the night moon to dispel my soul. In recent years, I have come to know the farmer's'
苦。一飯仍思施主恩。十三年冬周王殿下為國母慈孝皇后資修冥福。命師升座說法。賜僧伽黎以旌之。后以老閑居云。
天慶讓禪師法嗣
熊耳崧溪子定禪師
偃師馬氏子。七歲從古巖祝髮。迨巖遷化往參息庵命典藏。一日室中白事次。言下豁然大悟。住后蒞眾嚴峻凜若秋霜。一日示微疾。謂眾曰。吾世緣已畢時節至矣。汝輩勿以情識眷戀。末後一句聽吾分付。良久。就枕泊然而逝。
大鑒下第二十九世
萬安嚴禪師法嗣
嵩山少室凝然了改禪師
嵩陽金店之茂族也。自齠齔繫念空宗。遂依止少林。年二十始納僧服。初見月印于香山。聞松庭唱道于天慶師遂往參。一日松上堂曰一言迥脫獨㧞當時。師言下釋然。尋歸隱二祖庵。洪武二十三年會祖庭虛席。合山敦請。師力辭不獲已而起。上堂。莫向言中取則。直須句外明宗。若能如是。徹古該今。自繇自在。知么。永樂十九年忽集眾訣別。復說偈曰。吾年八十七。出夕復入夕。撒手威音外。綿綿與密密。泊然而逝。
大鑒下第三十世
少室改禪師法嗣
嵩山少室俱空契斌禪師
平陽府垣曲人。參凝然求示心要。朝夕咨叩。一日睹秦封槐豁然開悟。徑投丈室。然一見遽曰契斌參得禪也。洞上一宗密在
爾躬。景泰四年接踵住持。僧問如何是空劫已前事。師曰烏龜向火。
大鑒下第三十一世
少室斌禪師法嗣
西京定國無方可從禪師
洛陽許氏子。禮福先芘峰剃落。初參超化宗。入室請益有省入。后詣少室叩俱空示以綿密閫奧。師罔措。一日偶檢傳燈。見天衣以行者五人俱召實上座因緣。遂默契五位奧旨。即蒙印可。住郟鄏定國。後於成化十年六月示寂。世壽六十四僧臘四十。塔于少室祖墳。
大鑒下第三十二世
定國從禪師法嗣
嵩山少室虛白月舟文載禪師
通州人。世系蔚州廣寧王氏。祖諱才。從太宗靖內難。官至武德將軍。遂家通州。母夢僧投宿覺面生。師從萬安白庵空公芟染。往武林納具。還即掩關。因閱萬松拈提古宿機緣。若面牆者久之忽有省曰。曹洞宗風大播天下。有織錦回文之工。非針線綿密盤旋迴互不觸當頭者。莫能與也。遂出關參無方親。依久之乃承印記。正德改元住少室。上堂。達磨西來。以一乘法直指單傳令人見性成佛。至我少室。如九鼎繫於單絲。汝等諸人趁色力強健。打辦個事切須努力。莫等閑過日。嘉靖三年甲申師年七十。退居三十六峰之中。
大鑒下第三十三世
少室載禪師法嗣
北京宗鏡小山大章宗書禪師
【現代漢語翻譯】 現代漢語譯本 爾躬（人名）。景泰四年（1453年）接踵住持。僧人問：『如何是空劫（佛教時間概念，指極長的時間）以前的事？』 師父說：『烏龜向火。』
大鑒下第三十一世
少室斌禪師法嗣
西京定國無方可從禪師
洛陽許氏之子。在福先芘峰剃度。最初參拜超化宗（人名）。入室請教，有所領悟。之後前往少室山拜訪俱空（人名），俱空向他展示了綿密深奧的禪法。禪師感到困惑。一天，偶然翻閱《傳燈錄》，看到天衣義懷禪師（人名）以『行者五人俱召實上座』的因緣，於是默默領會了五位（曹洞宗的五位思想）的奧旨，隨即得到印可。住持郟鄏（地名）定國寺。后在成化十年（1474年）六月圓寂。世壽六十四歲，僧臘四十年。塔葬于少室山祖墳。
大鑒下第三十二世
定國從禪師法嗣
嵩山少室虛白月舟文載禪師
通州人。世代是蔚州廣寧王氏。祖父名諱才。跟隨明成祖朱棣靖難，官至武德將軍，於是定居通州。母親夢見僧人投宿，醒來後覺得面容改變。禪師在萬安白庵空公處剃度。前往武林（地名）受具足戒。回來后就閉關。因為閱讀萬松（人名）拈提古宿機緣，如同面壁一樣很久，忽然有所領悟，說：『曹洞宗風大播天下，有織錦回文的精巧，不是針線綿密盤旋迴互不觸當頭的人，不能做到。』 於是出關參拜無方親（人名），依止很久，於是承蒙印可。正德元年（1506年）住持少室寺。上堂說法：『達磨（菩提達摩，禪宗初祖）西來，以一乘法直指單傳，令人見性成佛。到我少室，如九鼎繫於單絲。你們這些人趁著色力強健，打點這件事，切須努力，莫要等閑過日。』 嘉靖三年（1524年）甲申年，禪師七十歲，退居三十六峰之中。
大鑒下第三十三世
少室載禪師法嗣
北京宗鏡小山大章宗書禪師
【English Translation】 English version Er Gong (name). He succeeded as abbot in the fourth year of the Jingtai era (1453). A monk asked: 'What is the matter before the empty kalpa (Buddhist concept of time, referring to an extremely long period)?' The master said: 'A turtle facing the fire.'
31st generation under Dajian
Dharma heir of Chan Master Bin of Shaoshi
Chan Master Wufang Kecong of Dingguo Temple in Xijing
A son of the Xu family in Luoyang. He was tonsured at Bifeng in Fuxian. He initially studied with Chaohua Zong (name). After entering the room for instruction, he had some understanding. Later, he visited Shaoshi and asked Jukong (name) for guidance, who showed him the meticulous and profound Chan teachings. The Chan master felt confused. One day, he accidentally reviewed the Transmission of the Lamp and saw that Tianyi Yihuai (name) used the cause and condition of 'five practitioners all summoning the senior seat Shi', and then silently understood the profound meaning of the Five Ranks (the Five Ranks thought of the Caodong school), and was immediately approved. He resided at Dingguo Temple in Jiaru (place name). He passed away in June of the tenth year of Chenghua (1474). His age was sixty-four, and his monastic age was forty. His stupa is buried in the ancestral graveyard of Shaoshi.
32nd generation under Dajian
Dharma heir of Chan Master Cong of Dingguo
Chan Master Xubai Yuezhou Wenzai of Shaoshi Mountain in Songshan
A native of Tongzhou. His lineage was the Wang family of Guangning in Weizhou. His grandfather's name was Cai. He followed Emperor Chengzu of Ming, Zhu Di, in the Jingnan campaign and became a Wude General, so he settled in Tongzhou. His mother dreamed of a monk lodging, and when she woke up, she felt that her face had changed. The Chan master was tonsured at Baian Konggong in Wan'an. He went to Wulin (place name) to receive the full precepts. After returning, he immediately closed the gate. Because he read Wansong's (name) annotations on the opportunities of ancient masters, like facing a wall for a long time, he suddenly had an understanding, saying: 'The Caodong school's style is widely spread throughout the world, with the ingenuity of weaving brocade and palindrome. Those who are not meticulous in needlework, spiraling back and forth without touching the head, cannot do it.' So he left the gate and visited Wufang Qin (name), relying on him for a long time, and then received approval. In the first year of Zhengde (1506), he resided at Shaoshi Temple. He ascended the hall and said: 'Bodhidharma (the first patriarch of Zen Buddhism) came from the West, using the One Vehicle Dharma to directly transmit, causing people to see their nature and become Buddhas. When I arrive at Shaoshi, it is like nine tripods tied to a single thread. You people, taking advantage of your strong physical strength, handle this matter, you must work hard, do not waste your days.' In the year of Jiajing three (1524), the year of Jiashen, the Chan master was seventy years old, and he retired to the thirty-six peaks.
33rd generation under Dajian
Dharma heir of Chan Master Zai of Shaoshi
Chan Master Zongjing Xiaoshan Dazhang Zongshu of Beijing
順德南和李氏子。自幼異於常兒。每嬉戲必作佛事。年十餘歲淹通經史。一日忽掩卷嘆曰。此非出世法也。遂告辭父母往投里之開元祝髮。聞月舟法席之盛往謁。因親炙八載。方蒙印可。嘉靖三十六年少室疏請。師嘆曰先師化后三十餘年。曹洞一宗殆將湮沒。前輩有言。禪林下衰弘法者多。假我偷安不急撐拄之。其崩潰跬可須也。雖慚付囑。其柰付囑乎。遂主之。時方亢旱。河井榦涸。師至泉源復漲。丙寅遷宗鏡。隆慶改元游西山三學洞。喜其幽深遂居焉。至冬忽示微疾。臘月十六日索筆書偈曰。宗鏡宗鏡。心法成行。即日圓覺。鏡破宗正。書畢危坐而逝。世壽六十八僧臘五十六。茶毗骨分為三。于宗鏡順德少室建塔焉。
大鑒下第三十四世
宗鏡書禪師法嗣
西京少室大千幻休常潤禪師
南昌進賢黃氏子。幼時觀演雜劇有感。遂往伏牛山從坦然平祝髮。居三載茫無所措。質疑不決。南謁萬松于徑山。投誠咨叩。松曰疑是何人措者何物。師益加疑悶。乃往聽講楞嚴。至圓明瞭知不因心念。忽有省。遂叩大方蓮。問曰忽現鏡中像時如何。方曰直須打破。師不契。復參小山舉前話。山曰何必打破。師曰爭柰映象何。山曰即今映象安在試拈出我看。師當下釋然。益自奮發。一日室中。山舉
【現代漢語翻譯】 現代漢語譯本： 順德（地名，今屬廣東）南和李氏之子，自幼就與普通孩子不同。每次嬉戲玩耍必定模彷彿事。十多歲時就精通經史。一天，忽然合上書本嘆息道：『這些不是出世之法啊。』於是告別父母，前往同鄉的開元寺剃度出家。聽聞月舟禪師的法席興盛，便前去拜謁，因此親近侍奉了八年，才得到印可。嘉靖三十六年（1557年），少室山寺的僧人懇請他前去主持。禪師嘆息道：『先師圓寂后三十多年，曹洞宗這一宗派幾乎要湮沒了。前輩曾說過，禪林衰敗，弘揚佛法的人多是徒有虛名。如果我貪圖安逸，不趕緊支撐，那麼它的崩潰指日可待。雖然慚愧於接受這樣的重任，但又怎能推辭呢？』於是就主持了少室山寺。當時正值大旱，河流和水井都乾涸了，禪師一到，泉水又重新涌出。丙寅年，遷往宗鏡寺。隆慶元年（1567年），遊歷西山三學洞，喜愛那裡的幽深，於是就居住在那裡。到了冬天，忽然示現輕微的疾病。臘月十六日，拿起筆寫下偈語說：『宗鏡宗鏡，心法成行。即日圓覺，鏡破宗正。』寫完後端坐而逝。世壽六十八歲，僧臘五十六年。荼毗（佛教用語，指火葬）后，骨灰分為三份，分別在宗鏡寺、順德和少室山建造佛塔。
大鑒禪師下第三十四世
宗鏡書禪師的法嗣
西京（今西安）少室山大千幻休常潤禪師
南昌進賢黃氏之子，年幼時觀看演出的雜劇有所感悟，於是前往伏牛山跟隨坦然平剃度出家。住了三年，茫然不知所措，疑問無法解決。於是前往徑山拜謁萬松禪師，誠心請教。萬松禪師說：『疑惑的是什麼人？措手不及的是什麼事物？』禪師更加疑惑不解。於是前往聽講《楞嚴經》，聽到『圓明瞭知不因心念』時，忽然有所領悟。於是叩問大方蓮禪師，問道：『忽然顯現在鏡子中的影像，這時該怎麼辦？』大方禪師說：『直接打破它。』禪師不契合。又參訪小山禪師，小山禪師舉起之前的話。小山禪師說：『何必打破？』禪師說：『那又如何對待鏡中的影像呢？』小山禪師說：『現在鏡中的影像在哪裡？你試著拿出來給我看看。』禪師當下釋然。更加奮發努力。一天在禪房中，小山禪師舉起...
【English Translation】 English version: Li, a son of the Li family from Nanhe, Shunde (a place name, now belongs to Guangdong), was different from ordinary children since childhood. Every time he played, he would imitate Buddhist rituals. By the age of ten, he was well-versed in classics and history. One day, he suddenly closed his book and sighed, 'These are not the methods of transcending the world.' So he bid farewell to his parents and went to Kaiyuan Temple in his hometown to be ordained as a monk. Hearing of the flourishing Dharma seat of Chan Master Yuezhou, he went to pay homage and served him closely for eight years before being approved. In the thirty-sixth year of Jiajing (1557), the monks of Shaoshi Mountain Temple earnestly requested him to preside over the temple. The Chan Master sighed, 'More than thirty years after the passing of the late master, the Caodong (Soto Zen) sect is almost about to be submerged. The predecessors have said that the Zen forest is declining, and many who promote the Dharma are merely nominal. If I indulge in ease and do not hurry to support it, its collapse can be expected soon. Although I am ashamed to accept such a heavy responsibility, how can I refuse it?' So he presided over Shaoshi Mountain Temple. At that time, there was a severe drought, and the rivers and wells were dry. As soon as the Chan Master arrived, the springs surged again. In the year of Bingyin, he moved to Zongjing Temple. In the first year of Longqing (1567), he traveled to the Sanxue Cave in Xishan (West Mountain), and loved its seclusion, so he lived there. In winter, he suddenly showed a slight illness. On the sixteenth day of the twelfth month, he picked up a pen and wrote a verse saying, 'Zongjing Zongjing, the Dharma of the mind becomes practice. Immediate enlightenment, the mirror is broken, the lineage is correct.' After writing, he sat upright and passed away. He lived to be sixty-eight years old, with fifty-six years as a monk. After cremation (a Buddhist term referring to cremation), the ashes were divided into three parts, and pagodas were built in Zongjing Temple, Shunde, and Shaoshi Mountain.
The thirty-fourth generation under Chan Master Dajian (Huineng, the Sixth Patriarch)
The Dharma successor of Chan Master Shu of Zongjing
Chan Master Changrun of Qianhuan, Shaoshi Mountain, Xijing (present-day Xi'an)
Huang, a son of the Huang family from Jinxian, Nanchang, was moved by watching theatrical performances in his youth, so he went to Funiu Mountain to be ordained as a monk under Tanran Ping. After living there for three years, he was at a loss and could not resolve his doubts. So he went to Jingshan to pay homage to Chan Master Wansong and sincerely asked for guidance. Chan Master Wansong said, 'Who is doubting? What is at a loss?' The Chan Master became even more puzzled. So he went to listen to the lecture on the Surangama Sutra, and when he heard 'perfectly understanding that it does not depend on the mind,' he suddenly had an insight. So he asked Chan Master Dafang Lian, saying, 'What should be done when an image suddenly appears in the mirror?' Chan Master Dafang said, 'Break it directly.' The Chan Master did not agree. He then visited Chan Master Xiaoshan, and Chan Master Xiaoshan raised the previous words. Chan Master Xiaoshan said, 'Why break it?' The Chan Master said, 'Then how should we deal with the image in the mirror?' Chan Master Xiaoshan said, 'Where is the image in the mirror now? Try to take it out and show it to me.' The Chan Master was immediately relieved. He became more motivated and worked harder. One day in the meditation room, Chan Master Xiaoshan raised...
洞山我今不是渠話問師曰。既不是渠畢竟是阿誰。師領旨呈偈曰。若要識此人。有個真訊息。無相滿虛空。有形沒軌跡。曾為佛祖師。常作人天則。龜毛拂子清風生。兔角杖頭明月出。山曰。子毋剿說。更須自入悟門。師曰。尚不借緣。從何門入。山曰。既不借緣。汝何為至此。師曰因不借緣所以至此。山曰就不借緣一語其意云何。師曰。綵鳳翻飛身自在。鐵牛奔吼意常閑。山曰善哉。翌日辭行。山付偈有定作人天主當思少室秋之句。師曰某是何人敢當此言。山復囑曰。吾道不振久矣。焉能袖手耶。師唯唯。逮山遷化。僉議住持非師不可。師遜謝再三。眾乃舉山付囑語以激之。師遽墮淚不復言。遂領院事。時萬曆二年甲戌秋也。師體貌豐碩。聲若洪鐘。襟度坦夷。荷負大法。朝夕幹幹無少怠。入室弟子二百七十人。萬曆十三年四月二十七日訣眾書偈而逝。
建昌府廩山蘊空常忠禪師
壽昌請問法要。師曰。汝能精進。不肯自欺。便是徹首徹尾工夫。一日聞禪者論金剛經。師訶之曰宗眼不明豈為究竟。昌聞茫然自失。便請問如何是宗眼。師拂衣而起。昌復請益。師曰我實不知汝自看取。昌後於大好山得悟。詣丈室呈所得。師曰悟則不無。卻須受用得著始得。恐只是藥汞銀禪也。
大鑒下第三十五世
小室潤禪師法嗣
北京大覺清涼慈舟方念禪師
唐縣楊氏子。年十歲從金臺廣德大慈義公芟染。受具游講席。探性相宗旨。一旦棄去。遂往少林參幻休。休問甚處來。師曰北方。休曰北方法道與此間如何。師曰水分千派流出一源。休見其言異。命充維那。一日遊初祖面壁處。忽然契悟。乃曰。五乳峰前好個訊息。大小石頭塊塊著地。詣丈室呈似。休印可之。囑曰。從上佛佛祖祖。以自己所證遞相承襲。欲令一切眾生知有。余得之小山先師。今以授汝。宜體佛祖之心為心。以續慧命。然雖如是。須晦跡林泉待時而出。付以偈曰。無上涅槃心。佛祖相傳付。吾今授受時。云凈峰頭露。時年二十八矣。遂往五臺掩關。日惟一食不設臥具。后赴東臺請。偶雙目失明。師曰幻身非有病從何來。習定七日雙目復明。南遊補陀還。次越之大善寺。眾請止風塗說法。湛然澄參。師問止風涂向青山近。越王城畔滄海遙時如何。然曰。月穿滄海破。波斯不展眉。師復問洞上宗旨。然呈偈曰。五位君臣切要知。箇中何必待思惟。石女慣弄無針線。木偶能提化外機。井底紅塵騰靄靄。山頭白浪涌飛飛。誕生本是無功用。不覺天然得帝基。師曰。語句綿密不落終始。真當家種草也。汝后截斷天下人舌頭有分在。乃付以偈曰。曹
【現代漢語翻譯】 小室潤禪師的法嗣 北京大覺清涼慈舟方念禪師 唐縣楊氏之子。十歲時跟隨金臺廣德大慈義公剃度出家。受具足戒后，遊歷各處講席，探究法相宗和性宗的宗旨。有一天，他捨棄了這些，前往少林寺參拜幻休禪師。幻休禪師問：『你從哪裡來？』禪師回答：『從北方來。』幻休禪師問：『北方佛法與這裡相比如何？』禪師回答：『水分千派，流出一源。』幻休禪師認為他的話不同尋常，就讓他擔任維那（寺院中負責維持秩序的僧人）。一天，禪師遊覽初祖達摩（Bodhidharma）面壁的地方，忽然開悟，於是說：『五乳峰前真是個好訊息，大小石頭塊塊落地。』他前往丈室，將自己的領悟呈給幻休禪師，幻休禪師認可了他的開悟，並囑咐他說：『從前的佛佛祖祖，都是以自己所證悟的真理互相傳承，想要讓一切眾生都知道有這個真理。我從我的老師小山禪師那裡得到了它，現在傳授給你。你應該以佛祖的心為心，來延續佛法的慧命。』雖然如此，你必須隱居山林，等待時機出現。』幻休禪師並將偈語傳授給他：『無上涅槃心，佛祖相傳付。吾今授受時，云凈峰頭露。』當時禪師二十八歲。於是前往五臺山閉關，每天只吃一頓飯，不設臥具。後來應邀前往東臺講法，偶然雙目失明。禪師說：『幻身並非真實存在，病從何來？』禪師習定七日，雙目復明。之後南遊普陀山返回，路過越州的大善寺，大眾請求他留在風塗說法。湛然澄前去參拜，禪師問：『止風涂靠近青山，越王城畔遠離滄海，此時如何？』湛然澄回答：『月穿滄海破，波斯不展眉。』禪師又問洞山宗的宗旨，湛然澄呈上偈語說：『五位君臣切要知，箇中何必待思惟。石女慣弄無針線，木偶能提化外機。井底紅塵騰靄靄，山頭白浪涌飛飛。誕生本是無功用，不覺天然得帝基。』禪師說：『語句綿密，不落終始，真是當家種草。你以後截斷天下人舌頭有份在。』於是將偈語傳授給他：『曹 洞家風事轉新。一句當機截斷根。把定咽喉休吐露。臨時變現作金人。』 后住京師大覺寺。敕改清涼。賜慈舟之號。世壽七十。坐化于康熙二十三年（公元1684年）。
【English Translation】 Successor of Zen Master Xiaoshi Run Zen Master Cizhou Fangnian of Dajue Qingliang Temple in Beijing A native of the Yang family in Tang County. At the age of ten, he was tonsured by Yigong of Guangde Daci Temple in Jintai. After receiving the full precepts, he traveled to various lecture halls, exploring the tenets of the Dharmalakṣaṇa (Yogācāra) and Essence (Tathāgatagarbha) schools. One day, he abandoned these and went to Shaolin Temple to visit Zen Master Huanxiu. Zen Master Huanxiu asked, 'Where do you come from?' The Zen Master replied, 'From the north.' Zen Master Huanxiu asked, 'How does the Dharma of the north compare to this place?' The Zen Master replied, 'The water divides into a thousand streams, but flows from one source.' Zen Master Huanxiu considered his words extraordinary and appointed him as the director (of the monastery). One day, the Zen Master visited the place where the First Ancestor Bodhidharma faced the wall and suddenly attained enlightenment. He then said, 'Before the Five Peaks is truly good news, large and small stones all fall to the ground.' He went to the abbot's room and presented his understanding to Zen Master Huanxiu, who approved of his enlightenment and instructed him, saying, 'The Buddhas and Ancestors of the past have all inherited the truth they have realized themselves, wanting to let all sentient beings know that this truth exists. I received it from my teacher, Zen Master Xiaoshan, and now I pass it on to you. You should take the mind of the Buddhas and Ancestors as your own, to continue the wisdom-life of the Dharma.' Even so, you must live in seclusion in the mountains and forests, waiting for the opportunity to appear.' Zen Master Huanxiu also passed on a verse to him: 'The unsurpassed Nirvāṇa mind, is passed down by the Buddhas and Ancestors. Now is the time for me to transmit it, the dew appears on the clear peak.' At that time, the Zen Master was twenty-eight years old. Thereupon, he went to Mount Wutai to enter seclusion, eating only one meal a day and not setting up bedding. Later, he was invited to preach at East Peak, and accidentally lost his sight in both eyes. The Zen Master said, 'The illusory body is not real, where does the illness come from?' The Zen Master practiced meditation for seven days, and his sight was restored. Afterwards, he traveled south to Mount Putuo and returned, passing by the Great Good Temple in Yuezhou, where the assembly requested him to stay and preach the Dharma at Fengtu. Zhanran Cheng went to pay his respects, and the Zen Master asked, 'Zhifengtu is close to the green mountains, Yue Wang City is far from the vast sea, what is it like at this time?' Zhanran Cheng replied, 'The moon pierces and breaks the vast sea, the Persian does not raise his eyebrows.' The Zen Master then asked about the tenets of the Caodong (Sōtō) school, and Zhanran Cheng presented a verse saying, 'The five ranks of sovereign and minister must be known, why wait for thought in this? The stone woman is accustomed to playing without needle and thread, the wooden puppet can lift the machine beyond transformation. Red dust rises hazy from the bottom of the well, white waves surge and fly from the top of the mountain. Birth is originally without function, unknowingly naturally obtaining the foundation of the emperor.' The Zen Master said, 'The words are dense, not falling into beginning or end, truly planting grass in the home. You will have a share in cutting off the tongues of all people in the world later.' Thereupon, he passed on a verse to him: 'Cao Dong's family affairs turn new. One sentence at the right time cuts off the root. Hold the throat firmly and do not reveal it. Transform into a golden man at the moment.' Later, he resided at Dajue Temple in the capital. It was ordered to be renamed Qingliang. He was bestowed the title of Cizhou. He lived to the age of seventy and passed away in meditation in the twenty-third year of the Kangxi reign (1684 AD).
溪一滴水。佛祖相分付。至今授受時。大地為甘露。咄。五乳峰頭無鏃箭。射得南方半個兒。壬辰嘉興緇素請住東塔。尋赴云居之請。萬曆二十二年甲午秋五臺古清涼專使請師開法。緇素懇留。未幾示寂。門人湛然迎遺骨。塔于顯聖之南山。
嵩山少室無言正道禪師
豫章胡氏子。投上藍芟染。年十五遇老宿。知休開示法要。遂從休遊憩南嶽凈瓶巖。一日休謂師曰。欲究明此事。須將宗教葛藤穿過始得。乃命往見遜庵。庵語休曰。無言足稱法器。切不可以一知半見障渠胸臆。第令南詢自參自悟。休拈張拙頌驗師。師曰。真如尚不可為。何頌之有。休見其穎利。覆命參少室幻休。一日幻上堂。師出問如何是洞上家風。幻曰。月下三華樹。峰前雙桂枝。師曰和尚還別有否。幻曰惟此一事實無二亦無三。師言下大悟即呈偈曰。云攢絕頂。月鎖幽巖。石人撫掌。木女舒顏。幻即印以偈曰。無言的旨不離言。玄唱玄提妙絕傳。今日單傳親印授。他年雙桂利人天。萬曆十八年庚寅師主少室。僧問。不問有言不問無言。世尊良久。意旨如何。師曰。動容揚古路。不墮悄然機。問如何是新年頭佛法。師豎拂子曰會么。曰不會。師曰。來年更有新條在。不假重重為指陳。一老宿問如何是無言。師曰四時行焉。他日又一老宿問
【現代漢語翻譯】 現代漢語譯本： 一滴溪水，佛祖親自交付（相分付：親自交付，囑託）。直到今天傳授之時，大地都變為甘露（甘露：比喻佛法）。咄（duō，語氣詞，表示斥責或命令）。五乳峰頂沒有箭鏃的箭，卻射中了南方的一半。壬辰年（壬辰年：明萬曆四十年，1612年）嘉興的僧人和居士請他住持東塔，不久又應邀前往云居山。萬曆二十二年甲午年（甲午年：明萬曆二十二年，1594年）秋天，五臺山古清涼寺的專使請禪師去開壇講法，當地僧俗懇切挽留。不久后圓寂。弟子湛然迎回他的遺骨，建塔于顯聖寺南山。
嵩山少室無言正道禪師
是豫章胡氏的兒子。到上藍寺剃度出家。十五歲時遇到一位老修行，得知休禪師開示的佛法要義。於是跟隨休禪師在南嶽凈瓶巖修行。一天，休禪師對他說：『想要徹底明白這件事，必須將宗教的葛藤（葛藤：比喻糾纏不清的事務或道理）穿透才行。』於是命他去拜見遜庵禪師。遜庵禪師對休禪師說：『無言可以稱得上是法器（法器：比喻可以繼承佛法的人），千萬不要用一知半解的見解阻礙他的胸懷和見識。讓他自己去南方參學，自己參悟。』休禪師拿出張拙的頌來考驗他。禪師說：『真如（真如：佛教用語，指事物的真實本性）尚且不可執著，還頌揚什麼呢？』休禪師見他聰穎敏銳，又命他去參訪少室山的幻休禪師。一天，幻休禪師上堂說法，禪師出來問道：『如何是洞上宗（洞上宗：即曹洞宗）的家風？』幻休禪師說：『月下三華樹，峰前雙桂枝。』禪師說：『和尚還有別的嗎？』幻休禪師說：『唯有這一件事實，沒有第二件，也沒有第三件。』禪師當下大悟，立即呈上偈語說：『雲彩聚集在絕頂，月光鎖住幽靜的山巖。石人拍手稱快，木女舒展笑顏。』幻休禪師立即用偈語印證說：『無言的宗旨不離言語，玄妙的唱誦和提倡，精妙絕倫地傳承。今天單獨傳授，親自印證，將來雙桂樹（雙桂樹：比喻禪師的傳承）將利益人天。』萬曆十八年庚寅年（庚寅年：明萬曆十八年，1590年），禪師住持少室山。有僧人問道：『不問有言，不問無言，世尊（世尊：對佛的尊稱）良久不語，意旨如何？』禪師說：『動容揚古路，不墮悄然機。』（動容揚古路，不墮悄然機：意指既要遵循古老的修行道路，又要避免落入沉寂和空虛。）問道：『如何是新年頭的佛法？』禪師豎起拂塵說：『會么？』（會么：明白嗎？）那僧人說：『不會。』禪師說：『來年更有新條在，不假重重為指陳。』（來年更有新條在，不假重重為指陳：意指佛法常新，不必過多解釋。）一位老修行問道：『如何是無言？』禪師說：『四時行焉。』（四時行焉：意指無言的真理體現在四季的執行之中。）他日，又一位老修行問道
【English Translation】 English version: A drop of water from the stream, personally entrusted by the Buddha (相分付: xiāng fēn fù, personally entrusted, instructed). Until this very day of transmission, the entire earth transforms into sweet dew (甘露: gānlù, sweet dew, metaphor for the Buddha's teachings). Tut! (咄: duō, interjection expressing reprimand or command). The arrow without an arrowhead on the summit of Five Peaks, yet it strikes half of the South. In the year Ren Chen (壬辰年: Rén chén nián, 1612 AD), monks and laypeople of Jiaxing invited him to reside at the East Pagoda, and soon after, he accepted an invitation to Yunju Mountain. In the autumn of the year Jia Wu (甲午年: Jiǎ wǔ nián, 1594 AD), the special envoy from the ancient Qingliang Temple on Mount Wutai invited the Master to open the Dharma assembly, and the local monks and laity earnestly requested him to stay. Not long after, he passed away. His disciple Zhanran welcomed his remains and built a pagoda on the southern mountain of Xiansheng Temple.
Zen Master Wuyan Zhengdao of Shaoshi Mountain, Song Mountain
He was the son of the Hu family of Yuzhang. He entered Shanglan Temple to be tonsured and ordained. At the age of fifteen, he encountered an old practitioner and learned the essential teachings of Dharma from Zen Master Xiu's instruction. Thereupon, he followed Zen Master Xiu to practice at Jingping Rock on Mount Nanyue. One day, Zen Master Xiu said to him: 'If you wish to thoroughly understand this matter, you must penetrate through the entanglements of religious doctrines (葛藤: géténg, entanglements, complications).' Thus, he ordered him to visit Zen Master Xun'an. Zen Master Xun'an said to Zen Master Xiu: 'Wuyan can be called a vessel of Dharma (法器: fǎqì, vessel of Dharma, metaphor for someone capable of inheriting the Dharma), do not obstruct his mind and vision with half-baked knowledge. Let him go south to study and realize on his own.' Zen Master Xiu took Zhang Zhuo's verse to test him. The Zen Master said: 'Even Suchness (真如: zhēnrú, Suchness, the true nature of things) is not to be clung to, what is there to praise?' Zen Master Xiu, seeing his intelligence and sharpness, ordered him to visit Zen Master Huanxiu of Shaoshi Mountain. One day, Zen Master Huanxiu ascended the Dharma hall, and the Zen Master came out and asked: 'What is the family style of the Caodong School (洞上宗: Dòng shàng zōng, Caodong School of Zen)?' Zen Master Huanxiu said: 'Three flowering trees under the moon, twin osmanthus branches in front of the peak.' The Zen Master said: 'Does the Abbot have anything else?' Zen Master Huanxiu said: 'Only this one fact, there is no second, nor is there a third.' The Zen Master had a great awakening at that moment and immediately presented a verse saying: 'Clouds gather at the summit, moonlight locks the secluded cliffs. The stone man claps his hands, the wooden woman smiles.' Zen Master Huanxiu immediately certified him with a verse saying: 'Wuyan's essence does not depart from words, the profound chanting and advocacy are transmitted with exquisite skill. Today, the single transmission is personally certified, in the future, the twin osmanthus trees (雙桂樹: shuāng guì shù, twin osmanthus trees, metaphor for the lineage of Zen masters) will benefit humans and gods.' In the year Gengyin (庚寅年: Gēng yín nián, 1590 AD), the Zen Master presided over Shaoshi Mountain. A monk asked: 'Neither asking about words, nor asking about non-words, what is the meaning of the World-Honored One's (世尊: Shìzūn, World-Honored One, a respectful term for the Buddha) silence?' The Zen Master said: 'Moving the countenance, he proclaims the ancient path, not falling into the trap of quietude.' (動容揚古路，不墮悄然機: Dòng róng yáng gǔ lù, bù duò qiǎorán jī, meaning to follow the ancient path of practice while avoiding falling into silence and emptiness.) Asked: 'What is the Buddha-dharma of the New Year?' The Zen Master raised his whisk and said: 'Do you understand?' (會么: Huì me, Do you understand?) The monk said: 'I do not understand.' The Zen Master said: 'Next year there will be new branches, no need for repeated explanations.' (來年更有新條在，不假重重為指陳: Lái nián gèng yǒu xīn tiáo zài, bù jiǎ chóngchóng wèi zhǐ chén, meaning the Buddha-dharma is always new, no need for excessive explanation.) An old practitioner asked: 'What is non-words?' The Zen Master said: 'The four seasons proceed.' (四時行焉: Sì shí xíng yān, meaning the truth of non-words is embodied in the cycle of the four seasons.) Another day, another old practitioner asked
如何是無言。師曰百物生焉。師機用敏捷。襟懷平實。后示寂塔于祖塋。
廩山忠禪師法嗣
建昌府壽昌無明慧經禪師
撫州崇仁裴氏子。生而穎異。澹然無所嗜好。九歲入鄉墩便問浩然之氣是個什麼。墩師異之。及長誦金剛經若獲故物。往依廩山。常疑四句偈。一日見傅大士頌曰。若論四句偈。應當不離身。不覺釋然。述偈曰。金剛四句偈。無影亦無形。本來無一字。遍界放光明。時年二十四矣。偶閱大藏。一覽至宗眼品始知有教外別傳之旨。遂辭廩山結茅于峨峰絕頂。作偈曰。踏上雲頭第一峰。眼中寬博小虛空。當時欲見無由見。今日相逢處處同。又一日檢傳燈。見僧問興善如何是道。善曰大好山。師疑不決。晝夜提撕寢食俱廢。因搬石次堅不可舉。極力推之豁然大悟。述偈曰。欲參無上菩提道。急急疏通大好山。知道始知山不好。翻身跳出祖師關。往呈廩山。山印為法器。至是始剃髮受具。影不出山者又二十四載。至萬曆甲午年五十一始出住寶方。有禪者問師曾見何人便住此山。師曰總未行腳。禪者曰豈以一隅而小天下乎。師善其言。遂過杭訪蓮池大師。復北遊謁無言達觀瑞峰諸老。皆器異之。返錫住壽昌。上堂。拈香示眾曰。會么。此是三世諸佛用不盡底。一齊撒向娑婆世界。釋迦牟尼佛
【現代漢語翻譯】 現代漢語譯本 『如何是無言』。 禪師說：『萬物由此而生。』 禪師的機鋒運用敏捷，襟懷坦蕩樸實。圓寂后，塔建在祖先的墓地。
廩山忠禪師的法嗣
建昌府（明代行政區劃，約當今江西省）壽昌無明慧經禪師
撫州崇仁（今江西省撫州市崇仁縣）裴氏之子。天生聰慧穎悟，淡泊寡慾。九歲時在鄉墩便問：『浩然之氣是什麼？』 墩師對此感到驚異。長大后誦讀《金剛經》，如同得到舊物一般熟悉。前往依止廩山禪師，常常疑惑於四句偈的含義。一日，見到傅大士的頌詞說：『若論四句偈，應當不離身。』 不覺之間豁然開朗。於是作偈說：『金剛四句偈，無影亦無形。本來無一字，遍界放光明。』 當時二十四歲。偶然翻閱大藏經，一覽至《宗眼品》時，才知道有教外別傳的宗旨。於是辭別廩山，在峨峰絕頂結茅而居，作偈說：『踏上雲頭第一峰，眼中寬博小虛空。當時欲見無由見，今日相逢處處同。』 又一日，翻檢《傳燈錄》，見到僧人問興善禪師：『如何是道？』 興善禪師回答說：『大好山。』 禪師對此疑惑不決，晝夜提撕，寢食難安。一次搬石頭，石頭堅固不可舉起，極力推動它，忽然大悟。於是作偈說：『欲參無上菩提道，急急疏通大好山。知道始知山不好，翻身跳出祖師關。』 前往稟告廩山禪師，廩山禪師印可他為法器。至此才剃髮受具足戒。隱居不出山，又過了二十四年。到萬曆甲午年（1594年）五十一歲時，才開始出山住持寶方寺。有禪者問禪師：『您曾經見過什麼人，便住在此山？』 禪師說：『總未行腳。』 禪者說：『豈可以一隅而小天下乎？』 禪師讚賞他的話。於是前往杭州拜訪蓮池大師，又北遊參謁無言、達觀、瑞峰等老禪師，都認為他是奇異之才。返回后住持壽昌寺。上堂說法，拈香示眾說：『會么？此是三世諸佛用不盡底，一齊撒向娑婆世界。』 釋迦牟尼佛（佛教創始人）
【English Translation】 English version 『What is non-speaking?』 The master said, 『All things arise from it.』 The master's use of skillful means was swift, and his heart was open and simple. After his death, his stupa was built in the ancestral graveyard.
Successor of Zen Master Zhong of Linshan
Zen Master Wuming Huijing of Shouchang in Jianchang Prefecture (administrative division during the Ming Dynasty, roughly equivalent to present-day Jiangxi Province)
A son of the Pei family of Chongren (present-day Chongren County, Fuzhou City, Jiangxi Province) in Fuzhou. He was born intelligent and insightful, with few desires. At the age of nine, he asked in Xiangdun, 『What is the great cosmic energy?』 The master of Xiangdun was amazed by this. When he grew up, he recited the Diamond Sutra as if he had found an old possession. He went to rely on Zen Master Linshan, and often doubted the meaning of the four-line verse. One day, he saw a verse by Great Scholar Fu, which said, 『If discussing the four-line verse, it should not be separated from the body.』 He suddenly felt enlightened. So he composed a verse saying, 『The Diamond four-line verse, has no shadow and no form. Originally there is not a single word, shining light throughout the realm.』 At that time, he was twenty-four years old. By chance, he read the Great Treasury of Scriptures, and when he glanced at the 『Zongyan Chapter,』 he realized that there was a separate transmission outside the teachings. So he bid farewell to Linshan and built a hut on the summit of Mount E, composing a verse saying, 『Stepping on the first peak of the cloud head, the vastness in my eyes is a small void. At that time, I wanted to see but had no way to see, today we meet everywhere the same.』 One day, he was examining the Transmission of the Lamp, and saw a monk asking Zen Master Xingshan, 『What is the Dao?』 Zen Master Xingshan replied, 『A great good mountain.』 The master was uncertain about this, and pondered day and night, neglecting sleep and food. Once, while moving a stone, it was so solid that he could not lift it. He pushed it with all his strength and suddenly became enlightened. So he composed a verse saying, 『If you want to participate in the unsurpassed Bodhi path, quickly clear the great good mountain. Knowing the Dao, you know that the mountain is not good, turn around and jump out of the ancestral master's barrier.』 He went to report to Zen Master Linshan, who approved him as a vessel of the Dharma. Only then did he shave his head and receive the full precepts. He lived in seclusion without leaving the mountain for another twenty-four years. In the Jiawu year of the Wanli reign (1594), at the age of fifty-one, he began to leave the mountain and reside at Baofang Temple. A Zen practitioner asked the master, 『Whom have you seen before residing on this mountain?』 The master said, 『I have never traveled.』 The Zen practitioner said, 『How can you underestimate the world from a corner?』 The master praised his words. So he went to Hangzhou to visit Great Master Lianchi, and then traveled north to visit the elders Wuyan, Daguan, and Ruifeng, all of whom considered him an extraordinary talent. After returning, he resided at Shouchang Temple. In the Dharma hall, he picked up incense and showed it to the assembly, saying, 『Do you understand? This is what the Buddhas of the three worlds cannot exhaust, all scattered into the Saha world.』 Shakyamuni Buddha (founder of Buddhism)
猶用不盡。西天東土歷代祖師亦用不盡。山僧今日信手拈來與大眾商量。還是教外別傳經中玄旨不。涵蓋乾坤隨波逐浪不。截斷眾流抬薦商量不。大用現前探竿影草不。當陽撒出金剛寶劍不。據實而論。窮劫不盡。要且具眼者揀辨得出白是白黑是黑。即不囫圇打作一塊。始可定叢林之是非。驗學者之邪正。然後應聖應凡自然不被詐明頭之所欺。舉措應緣無不合轍。然此道離微疏之久矣。眾中有大智者當拌身命盡力匡扶。以悟為期。自他兼利。一生不足再拌一生。盡其三生自然合得。古人云。不入生死大海。難得無價寶珠。此猶是鈍機。伶俐漢一聞便知妙。然雖如是。不得春風華不開。且謾道及至華開又吹落。上堂。諸佛時常說法。不須擬議猜詳。是什麼法。天地玄黃宇宙洪荒。不論通宗透教。只貴直下承當。承當個什麼。云騰致雨露結為霜。蛟龍不宿死水。猛虎豈行路傍。透得者些關棙。何須愿往西方。不問先佛后祖。鼻孔一樣放光。作么生放光。化被草木賴及萬方。釋迦不肯泄破。達磨九年覆藏。峨峰不惜口業。一下為眾宣揚。且道作么生宣揚。揮尺一下曰。罔談彼短靡恃己長。上堂。臘八逢辰叢林設粥。所為何緣。無非順俗。衲僧門下不必如斯。豈不聞三世諸佛不知有。貍奴白牯卻知有。若恁么則三世諸佛已立下
風。況迦文佛乎。且道貍奴白牯有甚長於諸佛。首座曰。為他金烹大冶玉出藍田。師曰。然雖如是。寶坊不免連貍奴白牯一齊趁出三門外。何也。秉綱立紀振叢林。海晏河清正令行。好漢盡收歸寶所。化城推倒不留人。首座曰。和尚道化城推倒不留人。在和尚分上即得。某甲則不然。師曰汝又作么生。座曰。閑挑布袋渾無事。笑等街頭一個人。師曰也是閑弦子。下座。上堂。長空無路禪者偏行。白浪滔天智人能攫。萬丈玄門過去。猶落那邊。千尺井中出來。終居此岸。伏藏純金不顧。補囊破缽何留。行平地。驚心步。險崖放膽。本色分上智眼鑒諸。只如不涉此因緣。又是什麼去就。首座曰。翻翻㩆㩆真奇怪。直勝三千夜不收。師曰珍重。觀音聖誕上堂。五分真香預已然。光明雲起遍三千。普熏三世真如際。以祝當今萬萬年。更冀滿朝宰輔合國軍民共樂堯天。觀音大士且喜來也。某甲有句話請問。大士實是今日聖誕耶。只如天無蓋地無底。一切世界有情無情從何而起。道得即共大士七十三八十四。道不得未免拄杖道道。良久曰。先已告過。當仁不讓。念大士記正法明王。且放三十棒。上堂。揮尺一下曰。宗乘中事難以措辭。大道門庭爭容擬議。等閑垂一機。如太阿鋒離匣。逢之者死不移時。似涂毒鼓受槌。聞之者喪不旋
【現代漢語翻譯】 現代漢語譯本：更何況是釋迦文佛（Sakyamuni Buddha）呢？那麼說說看，貍貓和白牛有什麼勝過諸佛的地方？首座回答說：『因為它們經過金爐大冶的鍛鍊，像美玉出自藍田一樣。』禪師說：『雖然如此，寶坊（寺院）也免不了把貍貓和白牛一起趕出山門外。』為什麼呢？因為要整頓綱紀，振興叢林，使天下太平，法令暢行。好漢都要收歸到寶所（涅槃之地），化城（比喻虛幻的境界）推倒不留人。首座說：『和尚說化城推倒不留人，在和尚的立場上可以這樣說，我卻不這樣認為。』禪師問：『你又怎麼說呢？』首座說：『我閒來無事，挑著布袋，笑著等待街頭的那個人。』禪師說：『這也是閑散的調子。』說完下座。 禪師升座說法：『長空無路，禪者偏要行走；白浪滔天，智者能夠攫取。萬丈玄門已經過去，仍然落在那邊；從千尺井中出來，最終還是居於此岸。伏藏的純金不去顧惜，破損的囊袋和缽盂又留下什麼呢？行走在平地上，也要驚心動魄；在險峻的山崖上，反而要放膽。本色之上，智眼能夠鑑別諸法。』如果是不涉及這些因緣，又該如何取捨呢？首座回答說：『翻來覆去，真是奇怪，勝過三千夜的征戰。』禪師說：『珍重。』 觀音聖誕日，禪師升座說法：『五分真香早已準備好，光明如雲般升起，遍佈三千世界。普遍薰染三世真如的邊際，以此祝願當今皇上萬壽無疆。更希望滿朝宰輔和全國軍民共同享受堯舜時代的太平盛世。觀音大士且喜降臨。』我有一句話請問：『大士真的是今天聖誕嗎？』如果說天沒有蓋，地沒有底，一切世界有情無情從何而起？說得出來就與大士同享七十三八十四的壽數，說不出來免不了要拄杖責罰。』良久，禪師說：『先前已經告誡過，當仁不讓。念在大士是正法明王（觀音菩薩的稱號），且放三十棒。』 禪師升座說法：『揮動戒尺一下，宗乘（禪宗）中的事情難以用言辭表達，大道門庭不容許任何擬議。隨便垂下一機，就像太阿劍鋒離開劍匣，遇到它的人立刻就會死亡；又像涂毒的鼓受到敲擊，聽到它的人立刻就會喪命。』
【English Translation】 English version: How much more so with Sakyamuni Buddha? Tell me, what do the cat and the white ox have that surpasses all Buddhas? The head monk replied, 'Because they have been tempered in the great furnace of gold, like beautiful jade coming from Lantian.' The Zen master said, 'Even so, the monastery cannot avoid chasing the cat and the white ox out of the mountain gate together.' Why? Because it is necessary to rectify the discipline, revitalize the sangha, bring peace to the world, and ensure that laws are properly enforced. All good people must be gathered into the treasure land (Nirvana), and the illusory city (a metaphor for a transient state) must be torn down, leaving no one behind.' The head monk said, 'The abbot says to tear down the illusory city and leave no one behind; that may be true from the abbot's perspective, but I don't think so.' The Zen master asked, 'What do you say?' The head monk said, 'I idly carry a bag with nothing in it, smiling and waiting for that person on the street.' The Zen master said, 'That is also a leisurely tune.' Then he stepped down from the seat. The Zen master ascended the seat and preached: 'There is no path in the vast sky, yet the Zen practitioner insists on walking; the white waves surge to the sky, yet the wise person can seize them. The ten-thousand-foot mysterious gate has already passed, yet it still falls on that side; having come out of the thousand-foot well, one ultimately resides on this shore. The hidden pure gold is not cared for, so what is left of the broken bag and bowl? Walking on flat ground, one should be alarmed; on dangerous cliffs, one should be bold. In one's true nature, the wisdom eye can discern all dharmas.' If these causes and conditions are not involved, what should one choose? The head monk replied, 'Turning it over and over, it is truly strange, surpassing three thousand nights of battle.' The Zen master said, 'Treasure it.' On the birthday of Guanyin (Avalokitesvara), the Zen master ascended the seat and preached: 'The five parts of true incense have already been prepared, and the light rises like clouds, pervading the three thousand worlds. It universally perfumes the boundaries of true suchness in the three realms, and with this, we wish the current emperor boundless longevity. Furthermore, we hope that all the ministers and officials and the people of the whole country will together enjoy the peace and prosperity of the Yao and Shun era. Avalokitesvara, great bodhisattva, rejoice in your arrival.' I have a question to ask: 'Is today truly the bodhisattva's birthday?' If it is said that the sky has no cover and the earth has no bottom, from where do all sentient and insentient beings in all worlds arise? If you can answer, you will share the bodhisattva's lifespan of seventy-three or eighty-four years; if you cannot answer, you will inevitably be punished with a staff.' After a long silence, the Zen master said, 'I have already warned you, do not decline what you ought to do. Considering that the bodhisattva is the Right Dharma Bright King (a title of Avalokitesvara), let him off with thirty blows.' The Zen master ascended the seat and preached: 'With a single strike of the ruler, the matters within the Zen school are difficult to express in words, and the gate of the Great Way does not allow any deliberation. Casually dropping a mechanism is like the sharp edge of the Tai'a sword leaving its sheath; whoever encounters it will die immediately. It is like a drum coated with poison being struck; whoever hears it will immediately perish.'
踵。所謂妙峰峻仞野獸難藏。寶樹晶光靈禽莫泊。其用也單趁金毛歸野窟。直追鐵額入深山。掃天下之攙搶。拂世間之孽屑。提墮坑落塹之類。揭迷封滯殼之流。其功也使法界世界虛空界一體同觀。俾佛道人道地獄道萬法融會。雖然如是。猶未為向上事。且道出格限量外一句作么生道。咦。正令不行先斬首。大機一發聖賢悲。久立珍重。師中興寶坊峨峰壽昌三剎。別建庵院二十餘所。不扳外援不發化主。嘗曰萬般存此道。一味信前緣。𣆶年益勤。迨七旬尚混勞侶耕鑿不息。丈室蕭然惟作具而已。益王向師道德。深加褒美。每嘆曰去聖時遙。幸遺此老。萬曆丁巳臘月七日師自田中歸。謂眾曰老僧自此不復砌石矣。眾皆愕然。除夕上堂曰。今年只有茲時在。試問諸人知也無。那事未曾親磕著。切須綿密做工夫。復曰。此是老僧最後分付一著。大眾切宜珍重。新正十三日示微疾。遂不食。曰。老僧非病。會當行矣。十四日手書辭道舊。十七晨興集眾索筆大書曰。今日分明指示。擲筆端坐而逝。茶毗火光五色。頂骨諸牙不壞。建塔于方丈。世壽七十一僧臘四十四。
大鑒下第三十六世
大覺念禪師法嗣
紹興府雲門顯聖湛然圓澄禪師
本郡夏氏子。母顧。夢僧入室而娠。親沒窶甚充郵卒。因誤投公牒
【現代漢語翻譯】 現代漢語譯本： 結束語。所說的妙峰高峻陡峭，野獸難以藏身；寶樹晶瑩發光，靈禽不能棲息。它的作用是，獨自趕著金毛獅子回到洞穴，直接追逐額頭有鐵的猛虎進入深山。掃除天下的叛亂，拂去世間的罪惡。提拔那些墮入坑塹的人，揭開那些被迷惑封閉的人。它的功用是，使法界（Dharmadhatu，一切事物存在的領域）、世界、虛空界（Space realm，無垠的空間）一體同觀，使佛道、人道、地獄道萬法融合。雖然如此，還不是向上追求的極致。那麼，超出常規的額外一句該怎麼說呢？唉！正令不能推行就先斬首，大機一旦發動聖賢也感到悲哀。站了很久了，請珍重。師父中興了寶坊、峨峰、壽昌三座寺廟，另外建立了庵院二十多所。不依靠外來的援助，不發起募捐。曾經說過，萬般都存在於此道中，一味相信前世的因緣。年歲越大越勤奮，到了七十歲還和勞作的僧侶一起耕田鑿石，從不懈怠。丈室裡空空蕩蕩，只有勞作的工具而已。益王仰慕師父的道德，深深地加以讚美，常常嘆息說，距離聖人的時代已經很久遠了，幸好還留下了這位老者。萬曆丁巳年（1617年）臘月七日，師父從田里回來，對眾人說：『老僧從此不再砌石頭了。』眾人都很驚訝。除夕上堂說法時說：『今年只有此時此刻存在，試問各位知道嗎？那件事如果沒有親身經歷，一定要綿密地做功夫。』又說：『這是老僧最後的分付一著，大家一定要珍重。』新正十三日，師父顯示出輕微的疾病，於是停止進食，說：『老僧不是生病，是該走了。』十四日，親手寫下辭別道友的信。十七日早晨，召集眾人索要筆墨，大書道：『今日分明指示。』擲筆端坐而逝。荼毗后，火光呈現五色，頂骨和牙齒都沒有損壞。在方丈之地建塔安葬。世壽七十一歲，僧臘四十四年。
大鑒慧能（Dajian Huineng，禪宗六祖）門下第三十六世
大覺念禪師的法嗣
紹興府雲門顯聖湛然圓澄禪師
是本郡夏氏的兒子。母親姓顧，夢見僧人進入房間而懷孕。親人去世后，家境貧寒，只能充當驛站的差役，因為錯誤地抄寫了公文。
【English Translation】 English version: End. The so-called Miaofeng peak is steep and precipitous, making it difficult for wild beasts to hide; the precious trees are crystal clear and radiant, making it impossible for spiritual birds to perch. Its function is to single-handedly drive the golden-haired lion back to its den, and directly chase the iron-browed tiger into the deep mountains. Sweep away the rebellions of the world, and brush away the sins of the world. Lift up those who have fallen into pits and trenches, and uncover those who are deluded and closed off. Its merit is to make the Dharmadhatu (the realm of all things), the world, and the Space realm (boundless space) viewed as one, and to merge the Buddha path, the human path, and the hell path into one. Even so, it is still not the ultimate pursuit. So, how should one say an extra sentence that goes beyond the norm? Alas! If the correct order cannot be implemented, the head will be cut off first; once the great opportunity arises, even the sages will feel sorrow. I have been standing for a long time, please take care. The master revived the three temples of Baofang, Emei Peak, and Shouchang, and also built more than twenty nunneries. He did not rely on external assistance, nor did he initiate fundraising. He once said, 'All things exist in this path, and I wholeheartedly believe in the karmic connections of previous lives.' The older he got, the more diligent he became. Even at the age of seventy, he still worked with the laboring monks, plowing the fields and chiseling stones without rest. His abbot's room was empty, with only tools for labor. Prince Yi admired the master's morality and praised him deeply, often sighing, 'It has been a long time since the era of the saints, and fortunately, this old man has been left behind.' On the seventh day of the twelfth lunar month in the Ding Si year of Wanli (1617), the master returned from the fields and said to the crowd, 'This old monk will no longer build stones from now on.' Everyone was surprised. On New Year's Eve, he ascended the hall and said, 'This year, only this moment exists. I ask you all, do you know? If you have not personally experienced that matter, you must work diligently.' He also said, 'This is the last instruction of this old monk, everyone must cherish it.' On the thirteenth day of the new year, the master showed slight illness and stopped eating, saying, 'This old monk is not sick, it is time to go.' On the fourteenth day, he personally wrote a letter of farewell to his fellow practitioners. On the morning of the seventeenth day, he gathered the crowd and asked for pen and ink, writing in large characters, 'Today, I clearly instruct.' He threw down the pen, sat upright, and passed away. After cremation, the firelight showed five colors, and the skull and teeth were not damaged. A pagoda was built in the abbot's land for burial. He lived to the age of seventy-one, and had been a monk for forty-four years.
The thirty-sixth generation under Dajian Huineng (the Sixth Patriarch of Zen Buddhism)
The Dharma successor of Zen Master Dajue Nian
Zen Master Zhanran Yuancheng of Yunmen Xiansheng in Shaoxing Prefecture
Was the son of the Xia family in this prefecture. His mother, surnamed Gu, dreamed of a monk entering the room and became pregnant. After his relatives passed away, his family was poor and he could only serve as a courier at the post station, due to mistakenly copying official documents.
。懼辱走投隱峰。峰示唸佛底是誰。三晝夜輒有省。時年二十。乃往從天荒山妙峰芟染。偶聞禪客論傅大士法身偈。師默契。便能記持經書。解一切義理。尋詣云棲受具。返即掩關寶林。因憶乾峰舉一不得舉二話。豁然大悟。述頌曰。舉一舉二別端倪。個里元無是與非。雪曲調高人會少。獨許韶陽和得齊。二老何曾動舌。諸方浪自攢眉。擬議鷂過新羅。刻舟求劍元迷。再詣云棲。棲舉高峰海底泥牛話。師乃推出傍僧曰大眾證明。又一日火浴僧回。棲曰亡僧遷化向什麼處去。師曰謝和尚掛念。棲休去。慈舟念禪師自北京來。寓止風涂。師往謁求證。遂定師資之禮(語具慈舟章)。萬曆甲寅開法雲門廣孝。次遷徑山東塔顯聖。上堂。雲門扇子𨁝跳。今日拈來好笑。云何露柱懷胎。生個兒子高叫。大眾且道是何音響。還有人知得訊息么。若無人知。山僧代通去也。作哇哇聲曰。諸人若還解笑。一切不曾欠少。若也更問如何。驢年去也未了。眾中莫有問話底么。有則出來。只要打草驚蛇。一僧才出。師曰真是一場業地。拽拄杖便下座。上堂。朔風凜凜正隆冬。葉落園林露本容。雕盡繁柯真實在。何必慇勤問主翁。物理循復枯必然榮。目下雖然窮徹骨。來年依舊笑春風。上堂。師才就座。忽聞雞鳴乃曰。呀赤頭上座已為諸人轉第
一義諦根本法輪了也。更要討甚麼訊息。若也不會。重新再舉。擊拂子曰。者個是聲有耳皆聞定非聾漢。舉拂子曰。者個是色。有眼皆見定非瞎漢。更無絲毫瞞昧。不見道頻呼小玉元無事。只要檀郎認得聲。上堂。老儂不識元字腳。強出人前要說法。錯讀曾參作魯三。合堂大眾皆笑殺。者一笑中有妙。若還悟得其中意。點破當頭者一竅。良久曰。動容揚古路。不墮悄然機。乙卯住徑山。上堂。香已拈了。佛法則不敢舉揚。何也。汝諸人一段光明亙古不昧。不可平地撒屎。雖然如是。既為眾兄弟所邀。不可杜口。略舉題目以為影響。且道如何是題目。今日豈不為結制上堂耶。然諸方結制皆四月十五為定規。新徑山者里以五月十一為準的。雖然遲早不同。且要得旨為準。譬如行船。早發遲發不同。到岸同也。大眾要知到岸訊息么。不見經云。一念普觀無量劫。非去非來亦非住。如是了知三世事。超諸方便成十力。若向者里會得。以大圓覺為伽藍。身心安居平等性智。十方微塵剎土總是一個道場。過去無量劫不曾結。未來無量劫不曾解。生死也在里許。涅槃也在里許。乃至是非得失邪正聖凡解脫不解脫輪迴不輪迴總在里許。于中還有你用心處么。還有你計較處么。咄。眾中忽有個漢出來道。新長老今日請你舉揚宗乘。緣何引
【現代漢語翻譯】 現代漢語譯本： 第一義諦根本法輪已經闡明了。還想要探求什麼訊息呢？如果還不明白，重新再舉例說明。拿起拂塵說：『這個是聲音，有耳朵的都能聽到，一定不是聾子。』舉起拂塵說：『這個是顏色，有眼睛的都能看到，一定不是瞎子。』沒有絲毫隱瞞。沒聽過說嗎？『頻頻呼喚小玉本沒有事，只要情郎能聽出聲音。』上堂說法。老衲不認識『元』字的腳，勉強在人前要說法，把曾參錯讀成魯三，惹得滿堂大眾都笑死了。這一笑中蘊含著玄妙。如果能領悟其中的意思，點破當頭這一竅。』良久說道：『動容揚古路，不墮悄然機。』 乙卯年（時間待考）住持徑山時，上堂說法。香已經拈好了，佛法卻不敢直接宣揚。為什麼呢？因為你們諸位的一段光明亙古不昧，不可在平地上撒屎。雖然如此，既然被眾位兄弟邀請，不可閉口不言。略舉題目以為引子。那麼，什麼是題目呢？今日豈不是爲了結制而上堂說法嗎？然而各方結制都以四月十五為定規，新徑山這裡以五月十一為準。雖然遲早不同，但最重要的是領悟宗旨。譬如行船，早發晚發不同，但到達岸邊是一樣的。大眾想知道到達岸邊的訊息嗎？沒聽過經中說嗎？『一念普觀無量劫，非去非來亦非住。如是了知三世事，超諸方便成十力。』如果能在這裡領會，以大圓覺為伽藍（寺院），身心安居於平等性智。十方微塵剎土總是一個道場。過去無量劫不曾結制，未來無量劫不曾解制。生死也在這裡面，涅槃也在這裡面，乃至是非得失邪正聖凡解脫不解脫輪迴不輪迴總在這裡面。其中還有你用心的地方嗎？還有你計較的地方嗎？咄！ 眾中忽然有個人出來說：『新長老今日請你舉揚宗乘，為何引
【English Translation】 English version: The fundamental Dharma wheel of the First Principle has already been elucidated. What other news do you seek? If you still don't understand, let's illustrate it again. He raised the whisk and said, 'This is sound; all who have ears can hear it; surely they are not deaf.' He raised the whisk and said, 'This is color; all who have eyes can see it; surely they are not blind.' There is no deception whatsoever. Haven't you heard it said, 'Repeatedly calling 'Little Jade' is nothing in itself, it only requires the lover to recognize the voice.' Ascending the hall to preach. This old monk doesn't recognize the '元' (Yuán - origin) character's foot, yet he forces himself to preach before others, misreading 曾參 (Zēng Shēn - a disciple of Confucius) as 魯三 (Lǔ Sān - literally 'Lu Three', a nonsensical misreading), causing the entire assembly to burst into laughter. Within this laughter lies a subtle mystery. If you can grasp the meaning within it, pierce through this aperture right before you.' After a long pause, he said, 'Moving the countenance reveals the ancient path, not falling into silent mechanisms.' In the year 乙卯 (Yǐ Mǎo - year 52 of the sexagenary cycle, year needs verification) while residing at 徑山 (Jìng Shān - a mountain and monastery), ascending the hall to preach. The incense has already been lit, but I dare not directly proclaim the Buddha-dharma. Why? Because the light within you all has been eternally un-obscured; one should not defecate on level ground. Although this is so, since I have been invited by all of you brothers, I cannot remain silent. Let me briefly introduce the topic as an introduction. So, what is the topic? Is it not today that we ascend the hall to preach for the establishment of regulations? However, the establishment of regulations in all places is fixed on the fifteenth day of the fourth month, while here at New 徑山 (Jìng Shān - a mountain and monastery) it is based on the eleventh day of the fifth month. Although the timing is different, the most important thing is to grasp the essence. It's like sailing a boat; departing early or late is different, but arriving at the shore is the same. Do you all want to know the news of arriving at the shore? Haven't you heard it said in the sutras, 'In a single thought, one universally observes countless kalpas, neither going nor coming, nor abiding. Thus, understanding the affairs of the three times, transcending all expedient means, one attains the ten powers.' If you can understand this here, take the Great Perfect Enlightenment as the 伽藍 (Qiélán - Sangharama, monastery), and your body and mind will dwell peacefully in the wisdom of equal nature. The countless lands of dust particles in the ten directions are all a single 壇場 (dàochǎng - sacred place). In the past countless kalpas, there was no establishment of regulations; in the future countless kalpas, there will be no dissolution of regulations. Birth and death are also within it, Nirvana is also within it, and even right and wrong, gain and loss, correct and deviant, holy and mundane, liberation and non-liberation, reincarnation and non-reincarnation are all within it. Is there still a place for you to use your mind within it? Is there still a place for you to calculate? Tut! Suddenly, someone from the assembly came out and said, 'New Elder, today we invited you to expound the essence of the sect, why do you cite
經據論廣佈葛藤。是何心行耶。山僧到者里無言可對。只得聊借古人行徑以圖塞口。只如先徑山舉竹篦子曰。者個不得喚作竹篦子。不得不喚作竹篦子。喚作竹篦則觸。不喚作竹篦則背。山僧不免效顰。舉拂子曰。者個不得喚作拂子。不得不喚作拂子。喚作拂子則觸。不喚作拂子則背。不得有言不得無言。不得轉機不得著語。中間有一句是山僧底。有一句是諸人底。有一句山僧底即是諸人底。有一句諸人底即是山僧底。也有主也有賓。也有照也有用。眾中還有緇素得出底么。一僧拂袖而出。師曰適來自起而今自倒。便下座。小參。煙雨盜將山色去。溪風送得水聲來。本來法法皆如是。莫教心識強安排。眾中若作境會。許你具一隻眼。若作佛法會。打破你頭。何故。我王庫內無如是刀。示眾。天得一以清。地得一以寧。君王得一天下平。只是衲僧分上用不著。何也。不見道萬法歸一一歸何處。初師到北京寓嘉熙寺。一日同達大師月川法師陶石簣黃慎軒兩太史玩月次。慎軒臥次問馬祖玩月因緣。師曰你睡我立不得為汝說法。慎軒亟起謝過。月川曰內翰蹉過了也。達大師曰吾下語不及此老。師過杭。聞谷慧聞等數員知識洎眾護法。各具柬迎師。慧聞柬內曰。今日大眾要與和尚作家相見。和尚若來已墮情識。和尚不來猶缺慈悲
【現代漢語翻譯】 現代漢語譯本： 經文依據論點廣泛散佈，如同葛藤般蔓延。這是什麼樣的心行呢？我來到這裡，無言以對。只能姑且借用古人的做法來堵住眾人的嘴。就像先前的徑山禪師舉起竹篦子說：『這個不能叫做竹篦子（一種拂塵），又不得不叫做竹篦子。』如果叫它竹篦子，就落入了執著；如果不叫它竹篦子，就違背了事實。我不免東施效顰，舉起拂塵說：『這個不能叫做拂塵，又不得不叫做拂塵。』如果叫它拂塵，就落入了執著；如果不叫它拂塵，就違背了事實。既不能有言語，又不能沒有言語；既不能轉移話題，又不能執著于言語。這其中有一句是我的，有一句是你們的。我的一句就是你們的，你們的一句就是我的。既有主，也有賓；既有照，也有用。大眾之中還有僧人能夠領悟的嗎？』一位僧人拂袖而去。我說：『剛才自己站起來，現在又自己倒下。』於是走下座位。 小參（小型的參禪集會）。煙雨偷走了山色，溪風送來了水聲。本來一切法都是如此，不要讓心識強行安排。大眾如果把它當作境界來理解，我允許你擁有一隻眼（指片面的理解）。如果把它當作佛法來理解，我就要打破你的頭。為什麼呢？因為我的王庫里沒有這樣的刀（指無法用言語表達的真理）。 開示大眾：天得到『一』而清明，地得到『一』而安寧，君王得到『一』而天下太平。只是我們出家人用不著這些。為什麼呢？沒聽過『萬法歸一，一歸何處』嗎？ 當初我到北京，住在嘉熙寺（南宋年號，1237-1240）。有一天，我和達大師、月川法師、陶石簣、黃慎軒兩位太史一起賞月。慎軒躺著問馬祖（馬祖道一禪師，709-788）賞月的因緣。我說：『你躺著我站著，不能為你說法。』慎軒趕緊起身謝罪。月川說：『內翰（翰林學士的別稱）錯過了機會啊。』達大師說：『我說話不如這位老禪師。』 我路過杭州，聽說谷慧聞等幾位知識分子和眾多護法，各自寫信來迎接我。慧聞在信中說：『今天大眾要和和尚以本來的面目相見。和尚如果來了，就落入了情識；和尚如果不來，就缺少了慈悲。』
【English Translation】 English version: The sutras and commentaries are widely spread, like kudzu vines. What kind of mental activity is this? I, a mountain monk, have nothing to say here. I can only borrow the actions of the ancients to shut people's mouths. Just like the former Zen Master Jingshan, who raised a bamboo whisk and said, 'This cannot be called a bamboo whisk, yet it must be called a bamboo whisk.' If you call it a bamboo whisk, you are attached; if you don't call it a bamboo whisk, you are turning your back on reality. I cannot help but imitate him clumsily, raising a duster and saying, 'This cannot be called a duster, yet it must be called a duster.' If you call it a duster, you are attached; if you don't call it a duster, you are turning your back on reality. There must be no words, yet there must be words; there must be no shifting the topic, yet there must be no clinging to words. There is a sentence in the middle that is mine, and a sentence that is yours. My sentence is yours, and your sentence is mine. There is both host and guest; there is both illumination and function. Among the assembly, is there anyone who can understand?' A monk flicked his sleeve and left. I said, 'Just now he stood up by himself, and now he falls down by himself.' Then I stepped down from the seat. Small Dharma assembly. The misty rain stole the mountain scenery, and the stream breeze brought the sound of water. Originally, all dharmas are like this; do not let the mind forcibly arrange them. If the assembly understands it as a state of mind, I allow you to have one eye (meaning a one-sided understanding). If you understand it as the Buddha Dharma, I will break your head. Why? Because there is no such knife in my royal treasury (referring to the truth that cannot be expressed in words). Instructing the assembly: Heaven obtains 'one' and becomes clear; earth obtains 'one' and becomes peaceful; the king obtains 'one' and the world is at peace. But we monks have no use for these. Why? Haven't you heard, 'The myriad dharmas return to one, where does one return?' When I first arrived in Beijing, I stayed at Jiazhi Temple (Jiaxi era of Southern Song Dynasty, 1237-1240). One day, I was enjoying the moon with Master Da, Dharma Master Yuechuan, Tao Shikui, and two Grand Historians, Huang Shenxuan. Shenxuan, while lying down, asked about the cause and condition of Mazu (Zen Master Mazu Daoyi, 709-788) enjoying the moon. I said, 'You are lying down and I am standing, I cannot expound the Dharma for you.' Shenxuan quickly got up and apologized. Yuechuan said, 'The Academician (another name for Hanlin Academician) missed the opportunity.' Master Da said, 'My words are not as good as this old Zen master.' When I passed through Hangzhou, I heard that several intellectuals such as Gu Huiwen and many Dharma protectors each wrote letters to welcome me. Huiwen said in his letter, 'Today the assembly wants to see the abbot with his original face. If the abbot comes, he will fall into emotions; if the abbot does not come, he will lack compassion.'
。師閱畢即將柬扯破曰。者客作漢到老僧面前納敗闕。師至即升堂南面而立。慧聞曰。和尚莫要般門弄斧。師便與一掌曰速道速道。聞面赤無語。師曰死漢。聞谷即率眾禮拜。師同無念禪師司成陶石簣圍爐次。陶曰。無念師在此。阿師得力句乞為舉似。師曰向火背猶寒。巡漕蘇云浦問。鴛鴦繡出從君看。不把金針度與人。如何是金針。師曰。山僧京都走一轉。不曾遇著一個人。蘇擬進語。師曰古佛過去久矣。師訪無念禪師問曰。古人道如紅爐上飛片雪相似。且道古人還具透關眼也未。唸曰我不見有什麼古人。師遽指曰背後底聻。念便休去。師生平脫略。遇人無貴賤。一味本色。五坐道場。凡利濟有情無不從事。天啟六年臘月于顯聖作付囑語。四日過天華上堂。其徒明智白往九華。師曰汝去老僧即今起程。復與眾語。至夜分右脅而逝。奉全身塔于缽盂山之陰。世壽六十六僧臘三十八。
少室道禪師法嗣
嵩山少室心悅慧喜禪師
保定滿城劉氏子。出家于普濟。偶閱傳燈。至僧問玄沙如何是無縫塔。沙曰者一縫大小。豁然有省。往見無言。久而徹證。言付偈曰。密法無法付。當傳何以傳。無傳無付處。明暗妙同參。后無言遷化。師接踵住持。
壽昌經禪師法嗣
廣信府博山無異元來禪師
【現代漢語翻譯】 師父看完信，立刻將信撕毀，說：『這傢伙，裝模作樣到我這個老和尚面前來認輸。』師父到了之後，立刻升座，面向南方站立。慧聞說：『和尚不要在我面前賣弄。』師父就打了他一掌，說：『快說快說！』慧聞面紅耳赤，說不出話。師父說：『死漢！』慧聞立刻帶領眾人禮拜。師父和無念禪師、司成陶石簣一起圍著火爐。陶石簣說：『無念師在這裡，請阿師說一句得力的話來聽聽。』師父說：『向著火，後背還是冷。』巡漕蘇云浦問：『鴛鴦繡出來給你看，卻不把金針傳授給人，什麼是金針？』師父說：『山僧我到京都走了一趟，不曾遇到一個人。』蘇云浦想要說話，師父說：『古佛已經過去很久了。』師父拜訪無念禪師，問道：『古人說，像紅爐上飛一片雪一樣，那麼古人還具備透關的眼力嗎？』無念說：『我沒看見有什麼古人。』師父立刻指著他說：『背後那個呢？』無念便沉默了。師父一生灑脫，對待人沒有貴賤之分，一味保持本色。五次開壇說法，凡是利益眾生的事情沒有不做的。天啟六年（1626年）臘月，在顯聖寺作臨終遺囑。四天後到天華寺上堂，他的徒弟明智要前往九華山，師父說：『你去吧，老僧我現在就要起程了。』又對眾人說了些話，到夜裡，右側臥著去世了。全身被供奉在缽盂山之陰的塔中。世壽六十六歲，僧臘三十八年。
少室道禪師的法嗣
嵩山少室心悅慧喜禪師
是保定滿城劉氏的兒子，在普濟寺出家。偶然閱讀《傳燈錄》，看到僧人問玄沙『什麼是無縫塔？』玄沙回答『這一縫有多大？』豁然開悟。前去拜見無言禪師，很久之後徹底證悟。無言禪師付偈語說：『秘密的法沒有法可以付，要傳什麼來傳？沒有傳也沒有付的地方，明暗巧妙地共同參悟。』後來無言禪師圓寂，師父接替住持。
壽昌經禪師的法嗣
廣信府博山無異元來禪師
【English Translation】 After the master finished reading the letter, he immediately tore it up, saying, 'This fellow is pretending to admit defeat in front of this old monk.' When the master arrived, he immediately ascended the platform and stood facing south. Huìwén (慧聞) said, 'Monk, don't show off in front of me.' The master slapped him and said, 'Speak quickly, speak quickly!' Huìwén's (慧聞) face turned red, and he couldn't say a word. The master said, 'Dead man!' Huìwén (慧聞) immediately led the crowd to bow. The master, together with Chan Master Wúniàn (無念) and Sicheng (司成) Táo Shìkuì (陶石簣), were sitting around the stove. Táo (陶) said, 'Chan Master Wúniàn (無念) is here. Please, Āshī (阿師) , say a powerful word for us to hear.' The master said, 'Facing the fire, the back is still cold.' Xún cáo (巡漕) Sū Yúnpǔ (蘇云浦) asked, 'The mandarin ducks are embroidered for you to see, but you don't pass on the golden needle to others. What is the golden needle?' The master said, 'This mountain monk took a trip to the capital, but I didn't meet a single person.' Sū (蘇) tried to speak, but the master said, 'The ancient Buddha has passed away for a long time.' The master visited Chan Master Wúniàn (無念) and asked, 'The ancients said it's like a snowflake flying on a red furnace. Did the ancients have the eye to see through?' Wúniàn (無念) said, 'I don't see any ancients.' The master immediately pointed at him and said, 'What about the one behind you?' Wúniàn (無念) then fell silent. The master was unconstrained throughout his life, treating people without regard to status, always maintaining his true nature. He opened the Dharma hall five times, and he engaged in everything that benefited sentient beings. In the twelfth month of the sixth year of the Tiānqǐ (天啟) reign (1626), he gave his final instructions at the Xiǎnshèng (顯聖) Temple. Four days later, he went to the Tiānhuá (天華) Temple to give a lecture. His disciple Míngzhì (明智) was about to go to Jiǔhuá (九華) Mountain. The master said, 'You go, this old monk is about to set off now.' He also said some words to the crowd. At night, he passed away lying on his right side. His whole body was enshrined in a pagoda on the north side of Bōyú (缽盂) Mountain. He lived to be sixty-six years old, with thirty-eight years as a monk.
Successor of Chan Master Dào (道) of Shàoshì (少室) Mountain
Chan Master Xīnyuè Huìxǐ (心悅慧喜) of Shàoshì (少室) Mountain in Sōngshān (嵩山)
He was the son of the Liú (劉) family of Mǎnchéng (滿城) in Bǎodìng (保定). He became a monk at Pǔjì (普濟) Temple. He happened to read the Transmission of the Lamp and came across a monk asking Xuánshā (玄沙), 'What is a seamless pagoda?' Xuánshā (玄沙) replied, 'How big is this seam?' He suddenly had an awakening. He went to see Chan Master Wúyán (無言), and after a long time, he thoroughly realized the truth. Chan Master Wúyán (無言) gave him a verse, saying, 'The secret Dharma has no Dharma to give. What is there to transmit? There is no place to transmit or give. Darkness and light are wonderfully comprehended together.' Later, Chan Master Wúyán (無言) passed away, and the master succeeded him as abbot.
Successor of Chan Master Jīng (經) of Shòuchāng (壽昌)
Chan Master Wúyì Yuánlái (無異元來) of Bóshān (博山) in Guǎngxìn (廣信) Prefecture
舒城沙氏。生有白衣重包。葷酒自絕。年十六游金陵聽講。遂不事文句。往五臺從靜庵通公芟染。初參壽昌于峨峰不契。乃去復謁于寶方。昌問。蟻子解尋腥處走。蒼蠅偏向臭邊飛。是君邊事臣邊事。師曰臣邊事。昌呵之曰大有人笑你在。師曰。先所論皆是。到者里因甚不是。昌曰。此一不是。彼一切都不是。師乃發憤。因見伽藍像倒地有省。別居宗乘堂二載。一日如廁見人上樹。豁然大悟。趨見昌。昌曰婆子具什麼眼目便燒卻庵。師曰黃金增色。昌復舉玄則禪師龍吟霧起虎嘯風生公案。師立呈頌曰。殺活爭雄各有奇。模糊肉眼曷能知。吐光不遂時流意。依舊春風逐馬啼。昌首肯之。住博山上堂。諸佛出世為一大事因緣。幾幅素縑描不就。博山出世亦為一大事因緣。一條白練驀頭穿破。顏老漢曾相委。多少人天被熱瞞。博山今日信手拈來分明舉似。要使人人鼻孔撩天。個個腳跟點地。如赤珠寶鏡照萬象以無遺。若玉鑰金匙啟千門而洞達。諸昆仲。此事不從功行得。不從修證得。不從思議得。不從學問得。不從禪定得。有等將自己身心煉得如枯木寒灰百年在定。終是一個死人。于本分事全無交涉。所以玄沙道。直饒得似澄潭月影靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。道人行處如火銷冰。箭既
離弦無返回勢。諸昆仲。須就明中取則。莫于暗裡偷光。向華柳街頭逴得九衢春色。于芙蓉岸畔帶來八面秋光。應用無虧。隨緣自在。諸昆仲且道作么生是博山行履處。良久曰。自有一雙窮相手。不輕祇揖等閑人。僧問銀碗盛雪明月藏鷺意旨如何。師曰。露骨瘦山環紫霧。塞流小澗長青苔。問如何是功。師曰三人同一春。曰如何是共功。師曰力士舁杖鼓。曰如何是功功。師曰胡猻上露柱。曰不得敲唱雙舉請示正中妙葉。師曰高低云繞樹。曰謝師答話去也。師曰遠近鳥銜華。上堂。博山今日不說有法。不說無法。不說亦有亦無法。不說非有非無法。離四句絕百非。石人點頭青山皺眉。深寒博得三春暖。破霧披雲入翠微。上堂。如何是佛。十方世界最靈物。如何是法。古路迢迢苔蘚滑。仍將佛法問根源。雲散長空鶴唳天。纖塵不立清如洗。三個猢猻夜簸錢。諸昆仲。宗門中事豈同容易。一言一句。一大藏教注不破。歷代祖師機深智廣。潛興密運須彌倒。卓拄杖橫趨。繪彩色于空中。擲大千于方外。且道向甚麼處捫摸。所以云。羅籠不肯住。呼喚不回頭。古聖不安排。至今無處所。玄沙大師恁么老婆心切。也只要諸人知個落處始得。諸昆仲。青黯黯處。樵子不借路以還家。綿密密時。機婦罷金針而夜織。香銷錦帳。露邑芙蓉
【現代漢語翻譯】 現代漢語譯本 離弦之箭沒有返回的趨勢。各位同修，必須在光明中學習法則，不要在黑暗中偷偷摸摸。在繁華的街道上獲得了整個城市的春色，在荷花盛開的岸邊帶來了四面八方的秋光。應用時沒有缺失，隨緣而自在。各位同修，你們說什麼是博山（地名，也指博山禪師）的修行之處？（停頓良久）自有一雙貧窮的手，不會輕易地向普通人作揖。有僧人問：『銀碗盛雪，明月藏鷺』是什麼意思？師父說：『露出骨頭的瘦山環繞著紫色的霧氣，狹窄的山澗里流淌著長滿青苔的溪水。』問：『什麼是功？』師父說：『三人同處一個春天。』問：『什麼是共同的功？』師父說：『力士抬著杖鼓。』問：『什麼是功上加功？』師父說：『猴子上露柱。』說：『不能敲打吟唱，同時舉起，請指示正中的妙處。』師父說：『高低不平的云圍繞著樹。』說：『謝謝師父的回答。』師父說：『遠近的鳥兒銜著花。』 上堂說法。博山（地名，也指博山禪師）今天不說有法，不說無法，不說既有法也無法，不說非有法也非法。離開四句，超越百非。石頭人點頭，青山皺眉頭。極度的寒冷換來了春天的溫暖，撥開迷霧，穿過雲層，進入翠綠的山中。 上堂說法。什麼是佛？是十方世界最靈驗的事物。什麼是法？是古老的道路，遙遠而長滿苔蘚。仍然用佛法來詢問根源，雲彩消散，長空中有鶴鳴。沒有一絲塵埃，清澈如洗，三個猴子在夜晚擲錢賭博。各位同修，宗門中的事情豈是容易的？一言一句，用整個大藏經也無法解釋清楚。歷代祖師機智深遠，暗中執行，即使須彌山倒塌也不動搖。拄著禪杖橫行，在空中描繪彩色，將大千世界拋到方外。你們說要到什麼地方去摸索？所以說：『羅網籠子不肯停留，呼喚也不回頭。』古聖不作安排，至今沒有處所。玄沙大師如此婆婆媽媽，也只是要各位知道落腳之處才行。各位同修，在青黑色隱晦的地方，樵夫不借路回家；在綿密細緻的時候，織女放下金針停止夜織。香氣消散在華麗的帳篷里，露水沾濕了芙蓉花。
【English Translation】 English version The arrow leaves the string with no return. All brothers, you must learn the rules in the light, do not steal light in the dark. In the bustling streets, you gain the spring scenery of the whole city, and on the lotus-filled shore, you bring the autumn light from all directions. There is no deficiency in application, and you are free and at ease with circumstances. All brothers, what do you say is the practice place of Boshan (place name, also refers to Zen Master Boshan)? (Pause for a long time) I have a pair of poor hands that will not easily bow to ordinary people. A monk asked: 'Silver bowl holding snow, bright moon hiding egret,' what does it mean? The master said: 'The bony, thin mountain is surrounded by purple mist, and the narrow mountain stream flows with mossy water.' Asked: 'What is merit?' The master said: 'Three people share the same spring.' Asked: 'What is common merit?' The master said: 'A strong man carries a staff drum.' Asked: 'What is merit upon merit?' The master said: 'A monkey climbs a dew pillar.' Said: 'Cannot knock and chant, raise both at the same time, please indicate the wonderful point in the center.' The master said: 'Uneven clouds surround the tree.' Said: 'Thank you, Master, for the answer.' The master said: 'Distant and near birds carry flowers.' Ascending the hall to preach. Boshan (place name, also refers to Zen Master Boshan) today does not say there is Dharma, does not say there is no Dharma, does not say there is both Dharma and no Dharma, does not say there is neither Dharma nor no Dharma. Leaving the four sentences, surpassing the hundred negations. The stone man nods, and the green mountain frowns. Extreme cold is exchanged for the warmth of spring, breaking through the mist, passing through the clouds, and entering the green mountains. Ascending the hall to preach. What is Buddha? It is the most efficacious thing in the ten directions of the world. What is Dharma? It is the ancient road, distant and covered with moss. Still use the Dharma to ask about the source, the clouds dissipate, and there is the cry of a crane in the long sky. There is not a trace of dust, clear as washing, three monkeys gamble with money at night. All brothers, are the affairs of the Zen school easy? One word, one sentence, the entire Tripitaka cannot explain it clearly. The ancestral masters of all ages have profound wisdom, operating secretly, and will not shake even if Mount Sumeru collapses. Holding a Zen staff and walking horizontally, painting colors in the air, throwing the great thousand worlds outside the square. Where do you say you should grope? Therefore, it is said: 'The net cage is unwilling to stay, and calling does not turn back.' The ancient sages do not arrange, and there is still no place to stay. Master Xuansha is so nagging, just wanting everyone to know where to settle down. All brothers, in the dark blue and obscure place, the woodcutter does not borrow the road to return home; in the dense and meticulous time, the weaving woman puts down the golden needle and stops weaving at night. The fragrance dissipates in the gorgeous tent, and the dew wets the hibiscus flowers.
。發清嘯于深閨。吐微言于連枕。情濃意洽。試問諸昆仲還知得也無。良久曰。分明一段風流事。不與諸人較短長。僧問如何是不斷聲色墮。師曰斷橋分野水。曰如何是類墮。師曰孤棹舉平原。曰如何是尊貴墮。師曰。裂破幾重清世界。倒騎玉象趁麒麟。師初住博山。遷閩之董巖大仰鼓山洎金陵之天界。仍還博山。于崇禎三年秋示寂。首座問和尚尊體如何。師曰盡有些子受用。座曰還有不病者也無。師曰熱大作么。座曰來去自由請道一句。師為書歷歷分明四字。投筆坐化。塔全身於本山。壽五十六。
東苑湛靈元鏡禪師
建陽馮氏子。父天載。母吳。生於萬曆丁丑。幼從虎嘯巖一心受業。后參無明。一日偶閱維摩經。至此室何以空無侍者。維摩詰言諸佛國土亦復皆空。豁然悟入。述偈曰。識破不值半文錢。可憐摸索許多年。宗流盡是欺心漢。說甚西來別有傳。投丈室呈似明。明曰趙州勘破婆子你道那裡是勘破處。師厲聲曰老和尚休作怪。明為助喜。后開法一枝庵。上堂。佛法本無多。南辰貫北河。都來三七字。降盡鬼神魔。尋歸隱武夷。示寂世壽五十四僧臘三十六。
建昌府壽昌闃然元謐禪師
南昌王氏子。參無明於峨峰示以父母未生前面目話。一日推磨失手撞磨盤有省。占偈有本來面目不
【現代漢語翻譯】 現代漢語譯本：在深深的閨房裡發出清越的嘯聲，在並連的枕頭上吐露細微的言語。情意濃厚而融洽。試問各位兄弟還知道這些嗎？良久之後說：『分明是一段風流韻事，不與諸位計較長短。』有僧人問：『什麼是不斷聲色墮？』禪師說：『斷橋分野水。』（斷橋：地名；分野水：被分割的水）問：『什麼是類墮？』禪師說：『孤棹舉平原。』（孤棹：單獨的船；平原：平坦的原野）問：『什麼是尊貴墮？』禪師說：『裂破幾重清世界，倒騎玉象趁麒麟。』（玉象：珍貴的象；麒麟：傳說中的神獸）禪師最初住在博山，后遷往閩地的董巖、大仰、鼓山以及金陵的天界寺。最終還是回到博山。在崇禎三年（1630年）秋天圓寂。首座問：『和尚您的身體如何？』禪師說：『盡有些子受用。』首座問：『還有不生病的時候嗎？』禪師說：『熱大作么？』（熱：指病痛；作么：做什麼）首座說：『來去自由，請說一句。』禪師寫下『歷歷分明』四個字，投筆坐化。全身安葬在本山。享年五十六歲。 東苑湛靈元鏡禪師，建陽（地名）馮氏之子。父親是馮天載，母親是吳氏。生於萬曆丁丑年（1577年）。年幼時跟隨虎嘯巖的一心法師學習。後來參拜無明禪師。有一天偶然閱讀《維摩經》，讀到『此室何以空無侍者？』維摩詰回答說：『諸佛國土亦復皆空。』豁然開悟。作偈說：『識破不值半文錢，可憐摸索許多年。宗流盡是欺心漢，說甚西來別有傳。』（宗流：宗派；西來：指禪宗從印度傳入中國）到無明禪師的丈室，將偈語呈上。無明禪師說：『趙州勘破婆子，你道那裡是勘破處？』（趙州：趙州從諗禪師；勘破婆子：勘破老婦）禪師厲聲說：『老和尚休作怪！』無明禪師非常高興。後來在一枝庵開法。上堂說法：『佛法本無多，南辰貫北河。都來三七字，降盡鬼神魔。』（南辰：南方的星辰；北河：北方的河流）之後歸隱武夷山。圓寂，世壽五十四歲，僧臘三十六。 建昌府（地名）壽昌闃然元謐禪師，南昌（地名）王氏之子。參拜峨峰的無明禪師，無明禪師用『父母未生前面目』的話頭來開示他。有一天推磨的時候，失手撞到磨盤，有所領悟。作偈說：『本來面目不』
【English Translation】 English version: He emitted clear whistles from the deep boudoir, and uttered subtle words on the connected pillows. The affection was deep and harmonious. I ask all the brothers, do you know this? After a long while, he said, 'Clearly, it is a romantic affair, not to be compared in terms of length.' A monk asked, 'What is the continuous fall into sound and color?' The master said, 'Broken bridge dividing water.' (Broken Bridge: place name; Dividing Water: divided water) Asked, 'What is the category of fall?' The master said, 'A lone boat raises on the plain.' (Lone Boat: a single boat; Plain: flat field) Asked, 'What is the noble fall?' The master said, 'Tear apart several layers of clear world, riding backwards on a jade elephant chasing a Qilin.' (Jade Elephant: precious elephant; Qilin: mythical creature) The master first lived in Boshan, then moved to Dongyan, Dayang, Gushan in Min, and Tianjie Temple in Jinling. Eventually, he returned to Boshan. He passed away in the autumn of the third year of Chongzhen (1630). The head seat asked, 'How is your body, Master?' The master said, 'I have some enjoyment.' The head seat asked, 'Is there a time when you are not sick?' The master said, 'What is the great heat doing?' (Heat: referring to illness; Doing: doing what) The head seat said, 'Coming and going freely, please say a word.' The master wrote the four characters 'distinctly clear,' threw down the pen, and passed away sitting. His whole body was buried in this mountain. He lived to the age of fifty-six. Zen Master Zhan Ling Yuan Jing of Dongyuan, son of the Feng family of Jianyang (place name). His father was Feng Tianzai, and his mother was Wu. He was born in the Dingchou year of Wanli (1577). As a child, he studied with Master Yixin of Huxiao Rock. Later, he visited Zen Master Wuming. One day, he accidentally read the Vimalakirti Sutra and came to the passage, 'Why is this room empty without attendants?' Vimalakirti replied, 'The Buddha lands are also all empty.' He suddenly realized enlightenment. He composed a verse saying, 'Recognizing it is not worth half a penny, pitifully groping for so many years. The sects are all deceitful men, what is said about a separate transmission from the West?' (Sects: schools; From the West: referring to Zen Buddhism's transmission from India to China) He went to Zen Master Wuming's abbot's room and presented the verse. Zen Master Wuming said, 'Zhao Zhou exposed the old woman, where do you say is the exposure?' (Zhao Zhou: Zen Master Zhao Zhou Congshen; Exposed the old woman: exposed the old woman) The master said sternly, 'Old master, stop acting strangely!' Zen Master Wuming was very happy. Later, he opened the Dharma at Yizhi Hermitage. He gave a Dharma talk, 'The Buddha Dharma is not much, the southern star pierces the northern river. All come to three sevens of words, subduing all ghosts and demons.' (Southern Star: southern stars; Northern River: northern rivers) Afterwards, he retired to Mount Wuyi. He passed away, living to the age of fifty-four, with thirty-six years as a monk. Zen Master Qiran Yuanmi of Shouchang in Jianchang Prefecture (place name), son of the Wang family of Nanchang (place name). He visited Zen Master Wuming of Efeng, and Zen Master Wuming used the topic of 'the face before parents were born' to enlighten him. One day, while pushing the mill, he accidentally hit the millstone and had some understanding. He composed a verse saying, 'The original face is not'
須尋一點靈明亙古今之句。后聞蛙鳴徹證。一日告無明曰。某根器下劣。幸遇和尚得離苦海。猶恐宿習難以屏除。昨對護法神前祝願。某此生福薄智短不敢妄生節目。使我終身居學地。生生不離善知識。福慧具足報佛祖恩。是所愿也。無明曰。欲興利濟。非兩足莫能為也。子深知源委矣。
福州鼓山永覺元賢禪師
建陽人。族蔡氏。弱冠補郡庠。讀書山舍聞僧誦經。至我爾時為現清凈光明身。得個歡喜處。后見壽昌呈所解。昌勉看乾屎橛話。年四十棄家。昌為祝髮。一日昌自田間歸。師逆而問曰。如何是清凈光明身。昌振衣而立。師曰只此別更有么。昌拂衣便行。師隨入丈室。不及啟口昌拈拄杖連打三下曰。向後不得草草。明年昌遷化。師還閩舟。次延津。聞僧誦諸佛謦欬俱共彈指。乃徹見壽昌用處。有偈曰。金雞啄破碧琉璃。萬歇千休只自知。穩臥片帆天正朗。前山無復雨鳩啼。上堂。今年五月又過五。鳴起法鐘敲法鼓。不用如何。若何拈今舉古。展兩手曰。佛法當堂兩手交。露柱燈籠齊作舞。諸仁者。還承當得么。拈拄杖。晴幹不肯走。直待雨淋頭。卓一卓下座。
續燈存稿卷第十一 卍新續藏第 84 冊 No. 1585 續燈存稿
續燈存稿卷第十二
明 嗣祖沙門東
【現代漢語翻譯】 現代漢語譯本：需要尋找一句能夠貫穿古今的靈明之語。後來聽到蛙鳴而徹底證悟。有一天，元賢禪師告訴無明（Avidyā，指對實相的無知）說：『我的根器低下愚鈍，幸好遇到和尚您才得以脫離苦海。但我仍然擔心過去的習氣難以去除。昨天在護法神面前祝願，我此生福報淺薄，智慧短淺，不敢胡亂生事，只求讓我終身處於學習之地，生生世世不離開善知識（Kalyāṇa-mitra，指引人向善的良師益友），福慧具足，報答佛祖的恩德。這就是我的願望。』無明說：『想要興辦利益眾生的事業，沒有兩隻腳是無法做到的。你已經深深地瞭解其中的根源和委曲了。』
福州鼓山永覺元賢禪師
是建陽人，姓蔡。二十歲左右在郡學讀書。在山間小屋讀書時，聽到僧人誦經，經文中有『我爾時為現清凈光明身』一句，心中感到非常歡喜。後來見到壽昌禪師，呈上自己所理解的佛法。壽昌禪師勸他參看『乾屎橛』的話頭。四十歲時，他捨棄家庭，壽昌禪師為他剃度。有一天，壽昌禪師從田間回來，元賢禪師迎上去問道：『如何是清凈光明身？』壽昌禪師抖了抖衣服站立在那裡。元賢禪師說：『只有這些，沒有別的了嗎？』壽昌禪師拂袖便走。元賢禪師跟隨進入丈室，還沒來得及開口，壽昌禪師拿起拄杖連續打了三下，說：『以後不得草草了事。』第二年，壽昌禪師圓寂。元賢禪師乘船返回福建，途經延津時，聽到僧人誦經，經文中有『諸佛謦欬俱共彈指』一句，於是徹底明白了壽昌禪師的用意。他作偈說：『金雞啄破碧琉璃，萬歇千休只自知。穩臥片帆天正朗，前山無復雨鳩啼。』上堂說法時說：『今年五月又過五，鳴起法鐘敲法鼓。不用如何，若何拈今舉古。』然後張開雙手說：『佛法當堂兩手交，露柱燈籠齊作舞。』各位仁者，還能夠承擔得了嗎？』拿起拄杖說：『晴幹不肯走，直待雨淋頭。』然後用拄杖敲了一下，走下法座。
《續燈存稿》卷第十一 卍新續藏第 84 冊 No. 1585 《續燈存稿》
《續燈存稿》卷第十二
明 嗣祖沙門東
【English Translation】 English version: One needs to seek a phrase of spiritual clarity that pervades the past and present. Later, he attained complete enlightenment upon hearing the croaking of frogs. One day, Yuanxian Chan Master said to Avidyā (無明, ignorance of the true nature of reality): 'My faculties are inferior and dull. Fortunately, I encountered you, Venerable Monk, and was able to escape the sea of suffering. However, I am still worried that past habits will be difficult to eliminate. Yesterday, I made a vow before the Dharma protectors (護法神): I am of meager fortune and short wisdom in this life, and I dare not rashly create problems. I only ask to remain in a place of learning for the rest of my life, never to be separated from good teachers and friends (Kalyāṇa-mitra, 善知識), to be complete in blessings and wisdom, and to repay the kindness of the Buddhas. This is my wish.' Avidyā said: 'If you want to promote the benefit of all beings, it cannot be done without two feet. You deeply understand the origin and details of this matter.'
Chan Master Yongjue Yuanxian of Gushan, Fuzhou
Was a native of Jianyang, with the surname Cai. Around the age of twenty, he studied at the prefectural school. While reading in a mountain hut, he heard a monk reciting a sutra, and the line 'I then manifest a pure and bright body' filled him with joy. Later, he met Chan Master Shouchang and presented his understanding of the Dharma. Chan Master Shouchang encouraged him to contemplate the 'dry shit stick' koan. At the age of forty, he abandoned his family, and Chan Master Shouchang tonsured him. One day, Chan Master Shouchang returned from the fields, and Yuanxian Chan Master greeted him and asked: 'What is the pure and bright body?' Chan Master Shouchang shook his clothes and stood there. Yuanxian Chan Master said: 'Is there only this, and nothing else?' Chan Master Shouchang flicked his sleeves and left. Yuanxian Chan Master followed him into his room, but before he could speak, Chan Master Shouchang picked up his staff and struck him three times, saying: 'In the future, do not be careless.' The following year, Chan Master Shouchang passed away. Yuanxian Chan Master returned to Fujian by boat. While passing through Yanjin, he heard a monk reciting a sutra, and the line 'All the Buddhas cough and snap their fingers together' made him completely understand Chan Master Shouchang's intention. He composed a verse: 'The golden rooster pecks open the azure glass, Ten thousand rests and a thousand pauses, only known to oneself. Lying steadily on a single sail, the sky is bright, The rain dove no longer cries on the front mountain.' When ascending the Dharma hall, he said: 'This year, the fifth month has passed again, Ring the Dharma bell and beat the Dharma drum. No need to ask how, or how to pick up the past and present.' Then he opened his hands and said: 'The Dharma is exchanged with both hands in the hall, The pillar and the lantern dance together.' All of you, can you bear this?' He picked up his staff and said: 'It refuses to leave when it's sunny, Waiting until it's drenched in rain.' Then he struck the ground once with the staff and descended from the seat.
Continuation of the Lamp, Manuscript Volume 11 卍 New Supplement to the Canon, Volume 84, No. 1585, Continuation of the Lamp, Manuscript
Continuation of the Lamp, Manuscript Volume 12
Ming Dynasty, Successor to the Ancestors, Shramana Dong
吳 通問 編定
笠澤居士華亭 施沛 彙集
未詳法嗣
青州佛覺禪師(系雲門宗)
頌仰山師子曰。一色無過指示人。白銀世界裡顰呻。超然推倒還扶起。爭似東風照日新。
圓通善國師(系雲門宗嗣佛覺)
佛日自江右至燕寓大聖。安一夕與佛覺晦堂夜話次。時師年方十二。座右侍立。日曰山僧自南方來。拄杖頭不曾撥著一個會佛法者。師叉手進前曰自是和尚拄杖短。日大驚曰可乞此子續吾臨濟一宗。師曰云門臨濟豈有二邪。日稱賞不已。金世宗幸聖安瑞像殿。問師曰禮即是不禮即是。師曰。禮則相敬相重。不禮則各自稱尊。帝大悅。后住延聖。示眾。舉洞山曰。秋初夏末兄弟或東去西去。直須向萬里無寸草處去。又曰。只如萬里無寸草作么生去。石霜曰。出門便是草。大陽曰。直饒不出門亦是草漫漫地。師曰。且道諸人即今腳跟下一句作么生道。若道萬里無寸草。許你參見洞山。若道出門便是草。許你參見石霜。若道不出門亦是草漫漫地。許你參見大陽。若總道不得。許你參見延聖。何故。唯有好風來席上。更無閑話落人間。示眾。舉雲門大師觀音糊餅話。師曰。韶陽老人可謂唱彌高和彌寡。如今卻向延聖拂子頭上入方網三昧。東方入定西方起。乃至男身入定女身起。
【現代漢語翻譯】 現代漢語譯本 吳 通問 編定 笠澤居士華亭 施沛 彙集 未詳法嗣 青州佛覺禪師(系雲門宗) 頌仰山師子曰：『一色無過指示人，白銀世界裡顰呻。超然推倒還扶起，爭似東風照日新。』 圓通善國師(系雲門宗嗣佛覺) 佛日自江右至燕京，住在聖安寺。一天晚上與佛覺晦堂夜話。當時善國師年僅十二歲，在旁邊侍立。佛日說：『山僧我從南方來，拄杖頭不曾碰到一個會佛法的人。』善國師叉手向前說：『只是和尚您的拄杖太短了。』佛日大驚說：『可以把這個孩子託付給，讓他延續我的臨濟宗。』善國師說：『雲門宗和臨濟宗難道是兩回事嗎？』佛日稱讚不已。金世宗（1161年-1189年）駕臨聖安寺瑞像殿，問善國師說：『禮是，還是不禮是？』善國師說：『禮，則互相尊敬看重；不禮，則各自稱尊。』皇帝非常高興。後來善國師住在延聖寺，向大眾開示。舉洞山良價禪師的話說：『秋初夏末，各位兄弟或者向東去，或者向西去，必須向萬里無寸草的地方去。』又說：『如果說萬里無寸草，又該怎麼去呢？』石霜慶諸禪師說：『出門便是草。』大陽警玄禪師說：『即使不出門，也是草漫漫地。』善國師說：『那麼各位現在腳跟下的一句該怎麼說呢？如果說萬里無寸草，我允許你參見洞山禪師。如果說出門便是草，我允許你參見石霜禪師。如果說不出門也是草漫漫地，我允許你參見大陽禪師。如果總說不出來，我允許你參見延聖寺的我。』為什麼呢？因為只有好風吹來席上，更沒有閑話落入人間。』 善國師向大眾開示，舉雲門文偃大師觀音糊餅的話。善國師說：『韶陽老人可以說是唱得越高，和的人越少。如今卻在延聖寺拂塵頭上進入方網三昧，東方入定西方起，乃至男身入定女身起。』
【English Translation】 English version Wu Tongwen, compiled Layman Shipei of Huating, Lize, collected Lineage of Dharma Heir unknown Chan Master Fojue of Qingzhou (belonging to the Yunmen School) In praise of Shizi of Yangshan: 'One color is nothing more than pointing it out to people; in the silver world, they frown and groan. Superbly pushing it down and then helping it up, how can it compare to the east wind shining on the new sun?' National Teacher Yuantong Shanguo (belonging to the Yunmen School, successor to Fojue) Fori came from Jiangxi to Yanjing, residing at Dasheng Temple. One evening, he had a late-night conversation with Fojue Huitang. At that time, Shanguo was only twelve years old, standing by his side. Fori said, 'This monk comes from the South, and his staff has not yet touched anyone who understands the Dharma.' Shanguo bowed and stepped forward, saying, 'It's just that your staff is too short, Venerable.' Fori was greatly surprised and said, 'This child can be entrusted to continue my Linji School.' Shanguo said, 'Are Yunmen and Linji two different things?' Fori praised him endlessly. Emperor Shizong of the Jin Dynasty (1161-1189) visited the Ruixiang Hall of Sheng'an Temple and asked Shanguo, 'Is propriety propriety, or is non-propriety propriety?' Shanguo said, 'Propriety is mutual respect and regard; non-propriety is each claiming their own尊.' The emperor was very pleased. Later, Shanguo resided at Yansheng Temple and addressed the assembly, quoting Dongshan Liangjie's words: 'In early autumn and late summer, brothers either go east or go west; they must go to a place where there is not an inch of grass for ten thousand miles.' He also said, 'If there is not an inch of grass for ten thousand miles, how can one go?' Shishuang Qingzhu said, 'Going out the door is grass.' Dayang Jingxuan said, 'Even if you don't go out the door, it is still grass everywhere.' Shanguo said, 'Then, how should everyone say the phrase under your feet right now? If you say there is not an inch of grass for ten thousand miles, I allow you to visit Chan Master Dongshan. If you say going out the door is grass, I allow you to visit Chan Master Shishuang. If you say even if you don't go out the door, it is still grass everywhere, I allow you to visit Chan Master Dayang. If you can't say anything at all, I allow you to visit me at Yansheng Temple.' Why? Because only a good wind comes to the mat, and no idle talk falls into the human world.' Shanguo addressed the assembly, quoting Chan Master Yunmen Wenyan's words about the Guanyin pancake. Shanguo said, 'The old man of Shaoyang can be said to sing higher and higher, and fewer and fewer people harmonize. Now, at Yansheng Temple, he enters the Samadhi of the Square Net on the head of the whisk, entering Samadhi in the East and arising in the West, even entering Samadhi as a man and arising as a woman.'
還會么。野色更無山隔斷。月光直與水相連。
燕京慶壽玄悟玉禪師(系雲門宗嗣圓通)
金顯宗遣中使持紙一張。書心佛二字。問師者是甚麼字。師曰不是心不是佛。稱旨。次日賜長短句曰。但能了凈。萬法因緣何足問。日用無為。十二時中更勿疑。常須自在。識取從來無掛礙。佛佛心心。心若依佛也是塵。師答曰。無為無作。認作無為還是縛。照用同時。電卷星流已是遲。非心非佛。喚作非心猶是物。人境俱空。萬象森羅一鏡中。
黃山趙文孺居士(系雲門宗嗣圓通)
嘗有偈曰。妄想元來本自真。除時又起一重塵。言思動靜承誰力。仔細看來無二人。
高郵州定禪師(系雲門宗嗣玄悟)
初參玄悟。室中舉僧問玄沙如何是清凈法身。沙曰膿滴滴地。師於是有省。僧問透網金鱗以何為食。師曰乾屎橛。
杭州徑山云庵慶禪師
建陽人。舉僧問楊岐如何是佛。岐曰三腳驢子弄蹄行。曰莫只者便是么。岐曰湖南長老。頌曰。楊岐一頭驢。眼光如電爍。踏殺天下人。說甚三隻腳。
竹林巨川海禪師
頌風鈴曰。銅唇鐵舌太尖新。樓角懸來不記春。言外百千三昧法。因風說與箇中人。
燕京大慶壽寺虛明教亨禪師
濟州任城王氏子。先有汴京
【現代漢語翻譯】 還會么，野色更無山隔斷，月光直與水相連。
燕京慶壽玄悟玉禪師（系雲門宗嗣圓通）
金顯宗（金朝皇帝年號）遣中使持紙一張，書『心』、『佛』二字，問師者是甚麼字。師曰：『不是心，不是佛。』稱旨。次日賜長短句曰：『但能了凈，萬法因緣何足問。日用無為，十二時中更勿疑。常須自在，識取從來無掛礙。佛佛心心，心若依佛也是塵。』師答曰：『無為無作，認作無為還是縛。照用同時，電卷星流已是遲。非心非佛，喚作非心猶是物。人境俱空，萬象森羅一鏡中。』
黃山趙文孺居士（系雲門宗嗣圓通）
嘗有偈曰：『妄想元來本自真，除時又起一重塵。言思動靜承誰力，仔細看來無二人。』
高郵州定禪師（系雲門宗嗣玄悟）
初參玄悟，室中舉僧問玄沙如何是清凈法身。沙曰：『膿滴滴地。』師於是有省。僧問透網金鱗以何為食。師曰：『乾屎橛。』
杭州徑山云庵慶禪師
建陽人。舉僧問楊岐如何是佛。岐曰：『三腳驢子弄蹄行。』曰：『莫只者便是么？』岐曰：『湖南長老。』頌曰：『楊岐一頭驢，眼光如電爍。踏殺天下人，說甚三隻腳。』
竹林巨川海禪師
頌風鈴曰：『銅唇鐵舌太尖新，樓角懸來不記春。言外百千三昧法，因風說與箇中人。』
燕京大慶壽寺虛明教亨禪師
濟州任城王氏子。先有汴京
【English Translation】 Still more, the wild scenery is no longer separated by mountains; the moonlight directly connects with the water.
Zen Master Xuanwu Yu of Qingshou Temple in Yanjing (a successor of Yuantong in the Yunmen School)
Emperor Xianzong of the Jin Dynasty (1161-1224) sent an envoy with a piece of paper, on which were written the characters 'mind' and 'Buddha,' asking the master what these characters were. The master said, 'Not mind, not Buddha.' The emperor approved. The next day, he bestowed a poem: 'If one can understand purity, why ask about the causes and conditions of all dharmas? Use non-action in daily life, and doubt no more throughout the twelve hours. Always be at ease, recognize that there is no attachment from the beginning. Buddha, Buddha, mind, mind; if the mind relies on the Buddha, it is also dust.' The master replied: 'Non-action, non-doing; to recognize non-action as such is still a bondage. Illumination and function are simultaneous; even the flash of lightning and the shooting star are too late. Not mind, not Buddha; to call it not mind is still an object. When both person and environment are empty, all phenomena in the universe are reflected in a single mirror.'
Layman Zhao Wenru of Huangshan (a successor of Yuantong in the Yunmen School)
Once had a verse: 'Delusion is originally true; when you try to eliminate it, you create another layer of dust. Whose power supports speech, thought, movement, and stillness? Look closely, there is no second person.'
Zen Master Ding of Gaoyou Prefecture (a successor of Xuanwu)
Initially visited Xuanwu, who in the room quoted a monk asking Xuansha, 'What is the pure Dharma body?' Xuansha said, 'Pus dripping.' The master then had an awakening. A monk asked, 'What does a golden scale that has passed through the net eat?' The master said, 'A dry turd.'
Zen Master Qing of Yun'an Temple on Mount Jing in Hangzhou
A native of Jianyang. Quoted a monk asking Yangqi, 'What is Buddha?' Yangqi said, 'A three-legged donkey walks with its hooves.' The monk said, 'Is that all there is?' Yangqi said, 'An old monk from Hunan.' A verse says: 'Yangqi's one donkey, its eyes shine like lightning. It tramples to death all under heaven; what's there to say about three legs?'
Zen Master Juchuan Hai of the Bamboo Forest
In praise of a wind chime: 'Copper lips and iron tongue, so sharp and new; hanging from the corner of the building, I don't remember the spring. The hundred thousand samadhis beyond words, are spoken by the wind to those who understand.'
Zen Master Xu Mingjiao Heng of Da Qingshou Temple in Yanjing
A son of the Wang family of Rencheng in Jizhou. Previously in Bianjing
慈濟寺僧福安山居有年。一日于芒山村倚樹而化。是夕母夢此僧求宿。覺而生師。七歲出家。十五遊方。聞鄭州普照寶公法席之盛遂往謁。朝夕參叩未有所入。他日以事往睢陽。忽于馬上憶擊板因緣。當下動相不生。將抵河津同行者警曰。師兄此河津也。師下馬。悲喜交集至於隕涕。歸以語寶。寶曰此僵仆人似欲轉動。示以日面佛月面佛公案。后聞板聲豁然親證。呈頌曰。日面月面。星流掣電。若更遲疑。面門著箭。咄。寶曰今而後吾瞞汝不得也。后住濟州普照。復奉章廟旨遷慶壽。興定己卯秋七月十日索筆書偈。其末句曰。咦。一二三四五六七。危坐而逝。
鎮州嘉山來禪師
僧問鐵牛和尚塔何在。師以手指之。忽然省發。乃示頌曰。鐵牛鐵牛。更莫別求。有人問我。豎起指頭。
玉溪通玄庵圓通禪師
嘗著百問激勵學徒。一曰沒底船子為甚麼無漏堅固。豎起拂子曰。為你說禪了也。作么生會。又拈起拄杖曰。還有向拄杖頭上下得一轉語底么。又畫一圓相曰。三世諸佛六代祖師總在里許。作么生會。復以手空中點一點曰。且道者一點明甚麼邊事。又豎起一指曰。俱胝和尚曏者里放大光明轉大法輪。諸人還見么。又曰。折腳鐺兒為活計。穿心碗子作生涯。通玄庵內安然坐。不管山前事似麻。
【現代漢語翻譯】 現代漢語譯本： 慈濟寺的僧人福安在山中居住多年。一天在芒山村靠著樹圓寂。當晚他的母親夢見這位僧人請求借宿。醒來后就生下了他（師）。七歲出家，十五歲開始遊歷四方。聽說鄭州普照寺寶公的佛法講座非常盛大，於是前去拜訪。早晚都去參拜請教，但一直沒有領悟。有一天因為有事前往睢陽，忽然在馬背上回憶起擊板的因緣，當下動念不生。將要到達河津時，同行的人提醒說：『師兄，這裡就是河津了。』師下馬，悲喜交加以至於流淚。回去后把這件事告訴寶公。寶公說：『這個僵仆的人好像要轉動了。』於是用日面佛、月面佛的公案來開示他。後來聽到板聲豁然開悟，親自證悟。呈上頌詞說：『日面月面，星流掣電。若更遲疑，面門著箭。咄。』寶公說：『從今以後我瞞不了你了。』後來住在濟州普照寺。又奉章廟的旨意遷往慶壽寺。興定己卯年（1219年）秋七月十日，索要筆墨寫下偈語，最後一句說：『咦。一二三四五六七。』然後危坐而逝。
鎮州嘉山來禪師
有僧人問：『鐵牛和尚的塔在哪裡？』禪師用手指指。僧人忽然醒悟。於是寫下頌詞說：『鐵牛鐵牛，更莫別求。有人問我，豎起指頭。』
玉溪通玄庵圓通禪師
曾經寫了一百個問題來激勵學徒。其中一個問題是：『沒底的船子為什麼無漏堅固？』禪師豎起拂塵說：『為你說法了。』要怎麼理解？又拿起拄杖說：『還有人能在這拄杖頭上說出一句轉語嗎？』又畫了一個圓相說：『三世諸佛（過去、現在、未來一切諸佛）六代祖師（禪宗六祖慧能大師）總在這裡面。』要怎麼理解？又用手在空中點了一下說：『且說這一點說明了什麼事？』又豎起一根手指說：『俱胝和尚在這裡放大光明，轉大法輪。諸位看見了嗎？』又說：『折腳的鐺兒當做活計，穿心的碗子當做生涯。在通玄庵內安然坐著，不管山前的事情像麻一樣。』
【English Translation】 English version: Monk Fu'an of Ciji Temple lived in the mountains for many years. One day, he passed away leaning against a tree in Mangshan Village. That night, his mother dreamed of the monk asking for lodging. Upon waking, she gave birth to him (the master). He became a monk at the age of seven and began traveling at fifteen. Hearing of the flourishing Dharma lectures of Baogong at Puzhao Temple in Zhengzhou, he went to visit. He paid respects and sought guidance morning and evening, but had no realization. One day, he went to Suiyang for some business and suddenly recalled the cause of striking the board while on horseback, and immediately no thought arose. As he was about to reach Hejin, a fellow traveler warned, 'Brother, this is Hejin.' The master dismounted, overcome with sorrow and joy, and wept. Upon returning, he told Baogong about this. Baogong said, 'This stiff person seems about to move.' He then used the case of the Sun-faced Buddha and Moon-faced Buddha to enlighten him. Later, upon hearing the sound of the board, he suddenly awakened and personally realized the truth. He presented a verse saying, 'Sun-faced, Moon-faced, stars stream, lightning flashes. If you still hesitate, an arrow will pierce your face. Hah!' Baogong said, 'From now on, I cannot hide anything from you.' Later, he lived at Puzhao Temple in Jizhou. He was then ordered by the Zhang Temple to move to Qingshou Temple. On the tenth day of the seventh month in the autumn of the Xinging Jimou year (1219), he asked for a brush and wrote a verse, the last line of which said, 'Eh. One, two, three, four, five, six, seven.' Then he passed away while sitting upright.
Zen Master Lai of Jiashan in Zhenzhou
A monk asked, 'Where is the pagoda of Iron Ox (Tieniu) Monk?' The master pointed to it with his finger. The monk suddenly awakened. He then wrote a verse saying, 'Iron Ox, Iron Ox, don't seek elsewhere. If someone asks me, I raise my finger.'
Zen Master Yuantong of Tongxuan Hermitage in Yuxi
He once wrote a hundred questions to encourage his students. One question was, 'Why is the bottomless boat leak-proof and firm?' The Zen master raised his whisk and said, 'I have explained Zen to you.' How do you understand it? He then picked up his staff and said, 'Is there anyone who can say a turning word on the head of this staff?' He then drew a circle and said, 'All the Buddhas of the three times (past, present, and future) and the Sixth Patriarch (Huineng, the Sixth Patriarch of Zen Buddhism) are all in here.' How do you understand it? He then pointed in the air with his hand and said, 'Tell me, what does this point explain?' He then raised a finger and said, 'Monk Jizhi (俱胝) is emitting great light and turning the great Dharma wheel here. Do you all see it?' He also said, 'A broken-legged pot is used as a livelihood, a bowl with a hole is used as a life. Sitting peacefully in Tongxuan Hermitage, not caring about the affairs before the mountain like hemp.'
且道安然坐底是甚麼人。
五臺鐵勒院子范慧洪大師
因閱楞嚴。至一人發真歸元十方虛空悉皆消殞。忽大悟。遂造河朔見汶禪師陳所見。汶印可之。臨終說偈曰。六十春光又八年。浮雲收盡露青天。臨行踢倒須彌去。后夜山頭月正圓。更衣坐脫。
建寧府蔣山慧空元模禪師
古田蘇氏子。大德庚子定中游蔣山玄獎禪師道場。有老人迎謁曰。吾為師守此山五百年矣。言畢化黑龍而去。既寤乃曰吾當還此山也。遂往卓庵。一日謂眾曰。吾昔于佛所。號慧空菩薩。今化緣既畢。即當入滅。因為眾說四諦法。復說偈曰。四十餘年寄俗塵。如今卻顯箇中尊。巖頭一夜東風起。吹得華開滿樹春。鐵船無柁亦無蓬。撐入金蓮性海中。末後一機今說破。白雲元不離長空。大地山河覓無跡。虛空撞破見端的。縱使鐵輪頂上旋。本性圓明常不失。復曰。西天第三代商那和修尊者隱象白山。現龍奮迅三昧。說法調伏諸外道。然後化火自焚。吾今象鼻巖前亦當如是。言畢雲霧四起。雷雨大作。化火自焚。塔于庵之西。
鄭州普照寺佛先道悟禪師
臨洮蘭州冠氏子。偶宿灣子店。聞馬嘶豁然大悟。歸告母曰某於途中拾得一物。母曰何物。師曰無始來不見了底。母掌曰何喜之有。遂辭母參方。母曰將何之。
【現代漢語翻譯】 現代漢語譯本：那麼，安然端坐的究竟是什麼人呢？
五臺山鐵勒院的范慧洪大師
因為閱讀《楞嚴經》，讀到『一人發真歸元，十方虛空全部消散』時，忽然大悟。於是前往河朔拜見汶禪師，陳述自己的見解，汶禪師認可了他。臨終時說偈語：『六十年華又加八，浮雲散盡露青天。臨行一腳踢倒須彌山，後半夜山頭的月亮正圓。』說完更衣坐化。
建寧府蔣山慧空元模禪師
是古田蘇氏之子。大德庚子年（元成宗大德四年，1300年）在禪定中游歷蔣山玄奘禪師的道場，有位老人迎接他說：『我為禪師守護此山五百年了。』說完化作黑龍離去。醒來后說：『我應當回到這座山。』於是前往結廬安住。一天對眾人說：『我過去在佛那裡，號為慧空菩薩。現在化緣已經完畢，就應當入滅。』於是為眾人宣說四諦法，又說偈語：『四十餘年寄身於世俗，如今卻顯現箇中的尊貴。巖頭一夜東風起，吹得鮮花開滿樹春。鐵船沒有船舵也沒有蓬，撐入金蓮的性海之中。最後的一點玄機現在說破，白雲原本就不離開長空。大地山河尋覓無軌跡，虛空撞破才能見到真諦。縱然鐵輪在頭頂上旋轉，本性圓滿光明常不失。』又說：『西天第三代商那和修尊者隱居在象白山，示現龍奮迅三昧，說法調伏各種外道，然後化火自焚。我現在在象鼻巖前也應當這樣做。』說完雲霧四起，雷雨大作，於是化火自焚，建塔于庵的西邊。
鄭州普照寺的佛先道悟禪師
是臨洮蘭州冠氏人。偶然在灣子店住宿，聽到馬嘶叫聲豁然大悟。回家告訴母親說：『我在途中拾得一物。』母親問：『是什麼東西？』禪師說：『是無始以來不見了的東西。』母親打了他一巴掌說：『有什麼可高興的？』於是辭別母親去參訪。母親問：『你要去哪裡？』
【English Translation】 English version: Then, who is the one sitting peacefully?
Great Master Fan Huihong of Tiele Monastery on Mount Wutai
Because he read the Surangama Sutra, when he reached the part about 'one person realizing the true origin and returning to the source, all the space in the ten directions completely disappears,' he suddenly had a great enlightenment. Thereupon, he went to Hebei to see Chan Master Wen and presented his views, which Chan Master Wen approved. At the time of his death, he said in a verse: 'Sixty years plus eight more, the floating clouds have cleared, revealing the blue sky. Before leaving, I kick down Mount Sumeru, and in the latter half of the night, the moon over the mountain peak is perfectly round.' After saying this, he changed his clothes and passed away while sitting.
Chan Master Huikong Yuanmo of Jiangshan Monastery in Jianning Prefecture
He was a son of the Su family of Gutian. In the Gengzi year of the Dade era (1300 AD), while in meditation, he traveled to the Xuanzang Chan Master's bodhimanda (place of enlightenment) on Jiangshan Mountain. An old man greeted him, saying, 'I have been guarding this mountain for the master for five hundred years.' After speaking, he transformed into a black dragon and left. Upon awakening, he said, 'I should return to this mountain.' Thereupon, he went and built a hermitage to live in. One day, he said to the assembly, 'In the past, I was with the Buddha and was called Bodhisattva Huikong. Now that my work of transformation is complete, I should enter nirvana.' Thereupon, he expounded the Four Noble Truths for the assembly and also said in a verse: 'For over forty years, I have lodged in the mundane world, but now I reveal the nobility within. Overnight, the east wind rises at Yantou, blowing the flowers open, filling the trees with spring. The iron boat has no rudder and no sail, yet it sails into the tathagatagarbha (womb of the Buddha) of the golden lotus. The final secret I now reveal: white clouds never leave the vast sky. The great earth and mountains are nowhere to be found; breaking through the void, one sees the truth. Even if an iron wheel spins on the top of one's head, the original nature remains perfectly bright and is never lost.' He further said, 'The Third Patriarch of the Western Heaven, Sanakavasa (商那和修), hid in Elephant White Mountain, manifested the Dragon's Vigorous Samadhi, expounded the Dharma, and subdued various heretics, and then cremated himself in fire. Now, in front of Elephant Nose Cliff, I should do the same.' After speaking, clouds and mist arose, thunder and rain poured down, and he cremated himself in fire. A stupa was built to the west of the hermitage.
Chan Master Foxian Daowu of Puzhao Monastery in Zhengzhou
He was a native of Guanshi in Lanzhou, Lintao. By chance, he stayed overnight at Wanzi Inn and suddenly had a great enlightenment upon hearing a horse neigh. He returned home and told his mother, 'I picked up something on the road.' His mother asked, 'What is it?' The Chan Master said, 'It is what has not been seen since beginningless time.' His mother slapped him and said, 'What is there to be happy about?' Thereupon, he bid farewell to his mother to go on pilgrimage. His mother asked, 'Where are you going?'
師曰水流須到海。鶴出白雲頭。遂往參白雲海禪師。乃承印記。泰定二十四年出主普照。身著白衫跨黃犢吹短笛游于洛中。嘗曰道我凡耶曾向聖位中來。道我聖耶又向凡位中去。道我非凡非聖耶卻向毗盧頂上別有行處。泰和五年入滅。
杭州靈隱普覺淳朋禪師
嘉祐五年奉旨斷還九里松集慶占路。上堂。山前一片閑田地。曠大劫來無界至。今朝恢復又歸來。坐斷腳頭並腳尾。東也是。西也是。南北縱橫無不是。畢竟酬恩作么生。十里荷華九里松。直指堂前香一炷。
明州雪竇常藏主
橫山之高弟也。不諳文字。專習禪定。儕輩呼為常達磨云。所作偈頌。事理圓融。音律調暢。其頌鐵牛曰。百鍊爐中輥出來。頭角崢嶸體絕埃。打又不行牽不動。者回端不入胞胎。海門偈曰。業風吹起浪如山。多少漁翁著腳難。拌命捨身捱得入。方知玉戶不曾關。苦筍偈曰。紫衣脫盡白如銀。百沸鍋中轉得身。自是苦心人不信。等閑嚼著味全真。息庵偈曰。百尺竿頭罷問津。孤峰絕頂養閑身。雖然破屋無遮蓋。難把傢俬說向人。
臺州黃巖濠頭丁安人
諱覺真。號竺心。初見絕田耕于委羽山有省入。遂棄家築室自居。復參涌泉古愚。泉曰良家子女東奔西走作么。安曰特來禮拜和尚。泉曰者里容你不得
【現代漢語翻譯】 現代漢語譯本： 師父說，水流必須到達大海，仙鶴出自白雲之巔。於是前往參拜白雲海禪師，並得到他的印可。泰定二十四年（1347年）出任普照寺住持。身穿白衫，騎著黃牛，吹著短笛，遊玩于洛陽一帶。曾說，說我是凡人嗎？我曾經從聖位中來。說我是聖人嗎？我又向凡位中去。說我非凡非聖嗎？卻在毗盧（Vairocana，意為光明遍照）佛的頭頂上，另有一番作為。 泰和五年（1205年）圓寂。
杭州靈隱普覺淳朋禪師
嘉祐五年（1060年），奉旨判決歸還九里松被集慶佔用的道路。上堂開示：山前一片空閑的田地，曠遠久長以來沒有邊際。今天恢復，又歸還回來，截斷腳的前後兩端。東邊也是，西邊也是，南北縱橫沒有不是的。到底要怎樣報答恩情呢？十里荷花，九里松，直接指向堂前的一炷香。
明州雪竇常藏主
是橫山的高足弟子。不識字，專心修習禪定。同伴們稱他為常達磨。所作的偈頌，事理圓融，音律和諧流暢。他所作的《鐵牛頌》說：在百鍊爐中翻滾出來，頭角崢嶸，形體絕無塵埃。擊打它不行，牽拉它也不動，這次徹底地不入胞胎。《海門偈》說：業力之風吹起，波浪如山，多少漁翁難以立足。拚命捨身，挨進去，才知道玉戶從未關閉。《苦筍偈》說：脫盡紫衣，白如銀，在沸騰的鍋中翻轉自身。只是苦心之人不相信，隨意嚼著，味道才完全真實。《息庵偈》說：百尺竿頭不再問路，在孤峰絕頂修養身心。雖然破屋沒有遮蓋，難以把家當向人訴說。
臺州黃巖濠頭丁安人
名諱覺真，法號竺心。起初看見絕田在委羽山耕作，有所領悟。於是拋棄家庭，建造房屋自己居住。又參拜涌泉古愚禪師。古愚禪師問：良家子女東奔西走做什麼？丁安人回答：特來禮拜和尚。古愚禪師說：這裡容不下你。
【English Translation】 English version: The master said, 'Water flowing must reach the sea; a crane emerges from the top of white clouds.' Thereupon, he went to consult with Zen Master Baiyun Hai and received his seal of approval. In the twenty-fourth year of the Taiding era (1347), he became the abbot of Puzhao Temple. Dressed in white robes, riding a yellow ox, and playing a short flute, he wandered in the Luoyang area. He once said, 'Do you say I am a mortal? I once came from a holy position. Do you say I am a sage? I am again going towards a mortal position. Do you say I am neither mortal nor sage? Yet, on the head of Vairocana (meaning 'the light that shines everywhere'), there is another path to tread.' He passed away in the fifth year of the Taihe era (1205).
Zen Master Chunpeng of Lingyin Pujue Temple in Hangzhou
In the fifth year of the Jiayou era (1060), he was ordered to adjudicate the return of the road in Jiuli Song that had been occupied by Jiqing. In an assembly, he said: 'Before the mountain is a piece of idle land, vast and without boundaries since time immemorial. Today it is restored and returned, cutting off the beginning and end of the feet. East is it, west is it, north and south, there is nothing that is not it. After all, how to repay the kindness? Ten miles of lotus flowers, nine miles of pine trees, directly pointing to a stick of incense in front of the hall.'
Chief Zang of Xuetou Temple in Mingzhou
He was a prominent disciple of Hengshan. He was illiterate and devoted himself to Zen meditation. His peers called him 'Chang Dharma'. The verses he composed were perfect in both principle and harmony. His 'Ode to the Iron Ox' says: 'Rolled out from the furnace of a hundred refinements, its horns are towering, and its body is free from dust. Striking it does not work, pulling it does not move, this time it completely does not enter the womb.' The 'Haimen Verse' says: 'The wind of karma rises, waves like mountains, how many fishermen find it difficult to stand. Risking life and abandoning the body, squeezing in, one knows that the jade gate has never been closed.' The 'Bitter Bamboo Shoot Verse' says: 'Having shed its purple robe, white as silver, turning itself in the boiling pot. It is just that those with bitter hearts do not believe, casually chewing it, the taste is completely true.' The 'Xian Verse' says: 'At the top of a hundred-foot pole, stop asking for directions, cultivate a leisurely body on a solitary peak. Although the broken house has no cover, it is difficult to tell people about the family property.'
Laywoman Ding of Haotou, Huangyan, Taizhou
Her name was Juezhen, and her Dharma name was Zhuxin. Initially, she saw Jue Tian cultivating in Weiyu Mountain and had an awakening. Thereupon, she abandoned her family, built a house, and lived there herself. She also visited Zen Master Guyu of Yongquan Temple. Zen Master Guyu asked: 'What are the daughters of good families doing running around?' Ding Anren replied: 'I have come especially to pay respects to the monk.' Zen Master Guyu said: 'There is no room for you here.'
。安乃拍手一下曰。三十年用底今朝捉敗。泉便休去。又往雁山春雨庵謁無際。才入門便曰春雨如膏行人惡其泥濘。際曰不是不是。安擬進語。被際喝出。𣆶年就邑中明因寺側開接待。一僧提包笠直入臥內。安問是什麼僧。曰行腳僧。安遽指其足曰草鞋[糸*(傘-(企-止+十)+大)]斷為甚不知。僧無語。安便將包笠擲出曰者里無汝措足處。一日明因奎禪師相看。安曰聞說長老夜來生得兒子是否。明曰且道是男是女。安曰雞銜燈盞走。鱉咬釣魚竿。
明州育王勉侍者
空室之族侄也。少年有志。不幸短命而死。嘗有送同事僧游臺雁偈曰。鳥窠吹布毛。侍者便悟去。雖不涉言詮。早已成露布。天臺嶺上云。雁宕山中樹。此去好商量。莫觸當頭諱。臨終偈曰。生本不生。死亦非死。秘魔擎杈。俱胝豎指。
鑷工張生
諱德。鄞之下水人。世為大慈供堂。隨眾聽法有省。一日大雪。沙彌團雪作佛像。眾皆述偈詠之。生亦隨後占偈曰。一華擎出一如來。六出團團笑臉開。識得髑髏元是水。摩耶宮裡不投胎。
永福靈江浩首座
依古林于饒州永福居第一座。結夏秉拂。僧問進一步時如何。座曰撞墻撞壁。曰退一步時如何。座曰墮坑落塹。曰不進不退時如何。座曰立地死漢。(按師嗣
{ "translations": [ "現代漢語譯本：\n安拍了一下手說：『三十年用的東西今天被抓住了。』泉便離開了。他又前往雁蕩山春雨庵拜訪無際禪師。剛入門就說：『春雨像膏一樣，行人討厭它的泥濘。』無際禪師說：『不是，不是。』安正要說話，被無際禪師喝了出來。此後在城中明因寺旁開設接待處。一個僧人提著包袱戴著斗笠直接進入臥室。安問：『是什麼僧人？』答：『行腳僧。』安立刻指著他的腳說：『草鞋[糸(傘-(企-止+十)+大)]斷了為什麼不知道？』僧人無語。安便將包袱斗笠扔出去說：『這裡沒有你落腳的地方。』一日，明因寺奎禪師來看望他。安說：『聽說長老昨晚生了個兒子，是真的嗎？』明禪師說：『你說說看是男是女？』安說：『雞銜燈盞走，鱉咬釣魚竿。』\n\n明州育王寺勉侍者\n\n是空室禪師的族侄。少年時有志向，不幸早逝。曾經寫過一首送同事僧游天臺山、雁蕩山的偈子說：『鳥窠吹布毛，侍者便悟去。雖不涉及言語，早已成了公告。天臺嶺上的云，雁蕩山中的樹。此去好好商量，莫觸犯當頭棒喝。』臨終偈說：『生本不生，死亦非死。秘魔擎著三股叉，俱胝豎起一指。』\n\n鑷工張生（法號德）\n\n名諱德，鄞縣下水人。世代為大慈寺供堂服務。隨眾聽法有所領悟。一日大雪，沙彌們堆雪做佛像。眾人都作偈讚詠。張生也隨後占偈說：『一華擎出一如來，六出團團笑臉開。識得髑髏元是水，摩耶宮裡不投胎。』\n\n永福寺靈江浩首座\n\n依止古林禪師，在饒州永福寺擔任第一座。結夏安居時主持法會。有僧人問：『進一步時如何？』浩首座說：『撞墻撞壁。』又問：『退一步時如何？』浩首座說：『墮坑落塹。』又問：『不進不退時如何？』浩首座說：『立地死漢。』（按：浩首座是" ], "english_translations": [ "English version:\nAn clapped his hands once and said, 'What has been used for thirty years is caught today.' Quan then left. He then went to Yandang Mountain Chunyu Hermitage to visit Zen Master Wuji. As soon as he entered the door, he said, 'The spring rain is like ointment, and travelers hate its mud.' Wuji said, 'No, no.' An was about to speak when Wuji shouted him out. Afterwards, he opened a reception place next to Mingyin Temple in the city. A monk carrying a bag and wearing a bamboo hat went directly into the bedroom. An asked, 'What kind of monk are you?' He replied, 'A traveling monk.' An immediately pointed to his feet and said, 'Why don't you know that your straw sandals [糸(傘-(企-止+十)+大)] are broken?' The monk was speechless. An then threw the bag and bamboo hat out and said, 'There is no place for you to set foot here.' One day, Zen Master Kui of Mingyin Temple came to visit him. An said, 'I heard that the elder gave birth to a son last night, is it true?' Zen Master Ming said, 'Tell me, is it a boy or a girl?' An said, 'A chicken carries a lamp and runs, and a turtle bites a fishing rod.'\n\nAttendant Mian of Yuhuang Temple, Mingzhou\n\nHe was a nephew of Zen Master Kongshi. He had aspirations in his youth but unfortunately died young. He once wrote a verse to send a fellow monk to Tiantai Mountain and Yandang Mountain, saying, 'The bird's nest blows cloth hair, and the attendant understands and leaves. Although it does not involve words, it has already become a public announcement. The clouds on Tiantai Ridge, the trees in Yandang Mountain. Go there and discuss it well, don't touch the head-on blow.' The death verse said, 'Birth is inherently unborn, and death is also not death. Secret Demon holds a trident, and Jizhi raises a finger.'\n\nZhang Sheng (Dharma name De), a Tweezers Craftsman\n\nHis name was De, a native of Xiashui, Yin County. His family served the Great Compassion Temple for generations. He had some understanding from listening to the Dharma with the crowd. One day, it snowed heavily, and the novice monks made Buddha statues out of snow. Everyone wrote verses to praise them. Zhang Sheng also followed and wrote a verse, saying, 'One flower holds up a Tathagata, six petals open with smiling faces. Knowing that the skull is originally water, he is not reborn in the Maya Palace.'\n\nChief Seat Lingjiang Hao of Yongfu Temple\n\nHe relied on Zen Master Gulin and served as the first seat in Yongfu Temple, Raozhou. He presided over the Dharma assembly during the summer retreat. A monk asked, 'What about taking a step forward?' Chief Seat Hao said, 'Hitting the wall, hitting the barrier.' He asked again, 'What about taking a step back?' Chief Seat Hao said, 'Falling into a pit, falling into a ditch.' He asked again, 'What about not advancing or retreating?' Chief Seat Hao said, 'A dead man standing on the spot.' (Note: Chief Seat Hao is a disciple of" ] ] }
保寧茂)
老素首座
生平一關深隱。罕有識之者。天曆間有僧得其山居述懷三偈手跡。詣紫籜求竺元和尚著語。竺元曰。諸方皆以其不出世不說法為恨。今讀此三偈如金鐘大鏞一擊。眾響俱廢。謂之不說法可乎。偈曰。傳燈讀罷𩯭先華。功業猶爭幾洛叉。午睡起來塵滿案。半檐斜日落庭華。尖頭屋子不教低。上有長林下有池。夜久驚猋掠黃葉。卻如蓬底雨來時。浮世光陰自不多。題詩聊復答年華。今朝我在長松下。背立西風數亂鴉。
雁山羅漢寺證首座
目瞽。見道明白。晨朝躬自汛掃。或問者片田地掃得乾淨也未。座豎起苕帚示之。又問真凈界中本無一塵掃個甚麼。座亦豎起苕帚示之。嘗題九牛山偈曰。四五成群知幾年。春來秋去飽風煙。清溪有水何曾飲。綠野不耕長自眠。個個腳跟皆點地。頭頭鼻孔盡撩天。尋常只在千峰頂。大地人來作么牽。
凈慈元庵會藏主
臨安人。參晦機于凈慈。居蒙堂。因修涅槃堂有偈曰。涅槃一路盡掀翻。觸處工夫見不難。洗面驀然摸著鼻。繡針眼裡好藏山。晦機稱賞之。
杭州天目一山魁庵主
蘇州人也。天資敏捷。通內外典。與平石砥友善。棲遲巖谷不與世接。僅有山麓洪氏子弟往來送供。一夕洪氏婦夢主乘肩輿至其舍。覺
【現代漢語翻譯】 現代漢語譯本
保寧茂禪師
老素首座
生平隱居很深，很少有人瞭解他。天曆年間（元朝，1328-1330年）有僧人得到他山居時所作的述懷三首偈的手跡，到紫籜請竺元和尚評點。竺元說：『各處都以他不入世、不說法為遺憾。現在讀這三首偈，就像敲響金鐘大鏞一樣，所有其他聲響都消失了。說他沒有說法可以嗎？』偈是這樣寫的：『傳燈讀完鬢髮已花白，功業的追求仍然爭著幾洛叉（梵語，數量單位，極大的數目）。午睡醒來，書案上滿是灰塵，半邊屋檐的陽光斜照在庭院的花朵上。尖頭屋子不讓人覺得低矮，上面有茂盛的樹林，下面有池塘。夜晚許久，狂風吹過掠起黃葉，就像在蓬草底下遇到下雨的時候。浮世的光陰本來就不多，寫詩姑且用來酬答年華。今天我在這長松樹下，背對著西風數著亂飛的烏鴉。』
雁山羅漢寺證首座
眼睛是盲的，但見道的理路卻很明白。每天早晨親自灑水掃地。有人問他：『這片田地掃乾淨了嗎？』證首座豎起苕帚給他看。又問：『真凈的境界中本來就沒有一塵，掃什麼呢？』證首座也豎起苕帚給他看。他曾經題寫九牛山的偈說：『四五個成群結隊不知多少年，春去秋來飽受風霜煙霧。清澈的溪水從來不喝，綠色的田野不耕種也自然安眠。個個腳跟都踏在地上，頭頭鼻孔都朝向天空。平時只在千峰頂上，大地的人來了又能怎麼樣牽動它們呢？』
凈慈元庵會藏主
臨安人。在凈慈寺參拜晦機禪師，住在蒙堂。因為修建涅槃堂，寫了一首偈說：『涅槃的道路完全推翻，到處都是用功的地方，見道並不難。洗臉的時候忽然摸到自己的鼻子，繡花針眼裡也能藏得下山。』晦機禪師稱讚賞識他。
杭州天目一山魁庵主
蘇州人。天資聰敏快捷，通曉內外典籍。與平石砥友善，隱居在山巖峽谷中不與世俗交往。只有山腳下的洪氏子弟往來送食物。一天晚上，洪氏的妻子夢見魁庵主乘坐肩輿來到她家，醒來後感到奇怪。
【English Translation】 English version
Baoning Mao
Elder Su, the Chief Seat
His life was deeply hidden, and few recognized him. During the Tianli period (Yuan Dynasty, 1328-1330), a monk obtained three verses of his mountain dwelling poems in his own handwriting and went to Zixiao to ask the Venerable Zhuyuan to comment on them. Zhuyuan said, 'Everywhere regrets that he does not enter the world and does not preach the Dharma. Now, reading these three verses is like striking a golden bell and a large bell, and all other sounds disappear. Can it be said that he does not preach the Dharma?' The verses read: 'After finishing reading the transmission of the lamp, the temples are already white. The pursuit of merit and career still competes for several Lokshas (Sanskrit, a unit of quantity, an extremely large number). Waking up from a nap, the desk is full of dust, and the slanting sun of half the eaves shines on the flowers in the courtyard. The pointed house does not make people feel short, with lush forests above and ponds below. After a long night, the strong wind blows through the yellow leaves, like encountering rain under the thatch. The time of the floating world is not much, writing poems is just to repay the years. Today I am under this tall pine tree, standing against the west wind counting the crows flying in disorder.'
Venerable Zheng, the Chief Seat of Luohan Temple on Yandang Mountain
His eyes were blind, but his understanding of the path was clear. Every morning, he personally sprinkled water and swept the floor. Someone asked him, 'Is this field swept clean?' The Chief Seat Zheng raised the broom to show him. He also asked, 'In the realm of true purity, there is originally no dust, what are you sweeping?' The Chief Seat Zheng also raised the broom to show him. He once wrote a verse on Jiuniu Mountain, saying: 'Four or five in groups, I don't know how many years, spring goes and autumn comes, full of wind and smoke. The clear stream never drinks, the green fields are not cultivated and naturally sleep. Each heel is on the ground, and each nostril faces the sky. Usually only on the top of thousands of peaks, what can the people of the earth do to move them?'
Yuan'an Hui, the Treasurer of Jingci Temple
A native of Lin'an. He visited Zen Master Huiji at Jingci Temple and lived in Mengtang. Because of the construction of the Nirvana Hall, he wrote a verse saying: 'The road to Nirvana is completely overturned, and everywhere is a place to work hard, and seeing the path is not difficult. When washing your face, you suddenly touch your nose, and mountains can be hidden in the eye of a sewing needle.' Zen Master Huiji praised and appreciated him.
Kui, the Hermit of Yishan Mountain in Hangzhou Tianmu
A native of Suzhou. He was intelligent and quick-witted, and was proficient in both internal and external classics. He was friendly with Pingshi Di and lived in seclusion in the mountains and valleys, not interacting with the world. Only the Hong family disciples at the foot of the mountain came and went to deliver food. One night, the wife of the Hong family dreamed that the Hermit Kui was riding in a shoulder carriage to her house, and she felt strange when she woke up.
而產一子。翌旦登山候之。果化去矣。因名應魁。字士元。幼讀書。補邑庠。娶妻生子。年三十。一旦忽自猛省。遂棄家縛茅于東峰絕頂。晝夜精勤行道。一日空室和尚因避寇自徑山過其廬。見其舉止閑雅。應對從容。叩其所以。乃知其為一山後身也。因謂之曰。公前身與平石翁為莫逆交。翁今年垂九十。尚耳目聰明。何不通個資訊。亦見一夢兩覺而夢覺一如乎。主欣然揮毫作偈寄之曰。寄語天童老平石。一念非今亦非昔。欲聽寒山夜半鐘。吳江依舊連天碧。
溫州壽昌絕照輝禪師
嘗坐夏于凈慈。東圊寮壁間有水墨大士像。師朝夕禮拜懇禱甚切。一日忽見凈瓶水從壁涌出。通身慶快。從此智鑒日明。嘗有偈曰。工夫未到方圓地。幾度憑闌獨自愁。今日是三明日四。雪霜容易上人頭。有志者聞之莫不興起。蓋其致誠感人如此。
溫州靈云省庵思禪師
性方介。臺之寧海人。兄弟四人師居長。同時發心出家。祖父遺業悉散與宗親。遍叩諸方。后出世靈云。次遷靈巖。結夏上堂。以大圓覺牛角馬角為我伽藍瓜籃菜籃。上堂。舉趙州狗子無佛性話。頌曰。狗子佛性無。狗子佛性有。猴愁摟搜頭。狗走抖擻口。𣆶年退居靈云之前山。至正甲申空室偕數衲往謁。時師年逾九十矣。龐眉皓髮。頎然清聳拽
【現代漢語翻譯】 現代漢語譯本：於是（他的母親）生了一個兒子。第二天早上登山去尋找他，果然已經化為烏有了。因此給他取名叫應魁，字士元。他小時候讀書，後來成了縣學的學生。娶妻生子。三十歲時，有一天忽然猛然醒悟，於是拋棄家庭，在東峰的絕頂用茅草搭了個茅屋，日夜精勤地修行。有一天，空室和尚因為躲避盜寇，從徑山經過他的茅廬，見他舉止閑雅，應對從容，問他緣由，才知道他是前一山（指之前寺廟的一位僧人）的後身。於是對他說：『您前世和平石翁（一位老者）是莫逆之交，平石翁今年快九十歲了，還耳聰目明，何不通個資訊，也看看一夢兩覺而夢覺是一樣的呢？』應魁欣然揮筆寫了一首偈寄給他，說：『寄語天童老平石，一念非今亦非昔。欲聽寒山夜半鐘，吳江依舊連天碧。』 溫州壽昌絕照輝禪師，曾經在凈慈寺坐夏安居。東邊的廁所墻壁上有一幅水墨大士像（觀音菩薩像）。禪師早晚禮拜，懇切祈禱。有一天，忽然看見凈瓶里的水從墻壁里涌出來，全身感到慶幸和快樂。從此智慧見識日益明朗。曾經有一首偈說：『工夫未到方圓地，幾度憑闌獨自愁。今日是三明日四，雪霜容易上人頭。』有志向的人聽了，沒有不奮發向上的。大概是他至誠感人到了這種地步。 溫州靈云省庵思禪師，性格剛正耿直。是臺州寧海人。兄弟四人，禪師是老大，同時發心出家。祖父遺留下來的產業全部散給宗親。遍訪各處名師。後來在靈云寺出世，接著遷到靈巖寺。結夏安居時上堂說法，以大圓覺（指圓滿覺悟的境界）的牛角馬角比喻我的伽藍（寺廟）的瓜籃菜籃（指寺廟的日常所需）。上堂時，舉趙州（禪宗大師）的『狗子無佛性』的話頭。頌揚說：『狗子佛性無，狗子佛性有。猴愁摟搜頭，狗走抖擻口。』至正（元朝年號，1341-1368年）甲申年，空室和尚和幾個僧人一起去拜訪他。當時禪師已經九十多歲了，龐眉皓髮，身材高大清瘦。
【English Translation】 English version: Thereupon, (his mother) gave birth to a son. The next morning, she climbed the mountain to look for him, and indeed, he had vanished. Therefore, he was named Yingkui, with the courtesy name Shiyuan. He studied as a child and later became a student in the county school. He married and had children. At the age of thirty, he suddenly awakened one day and abandoned his family, building a thatched hut on the summit of Dongfeng Peak, diligently practicing the Way day and night. One day, the monk Kongshi, while fleeing from bandits, passed by his hut from Jingshan Mountain and, seeing his refined demeanor and composed responses, inquired about his background, learning that he was the reincarnation of a former monk of the mountain (referring to a previous monk of the temple). Thereupon, he said to him, 'In your previous life, you were a close friend of Old Man Pingshi. Old Man Pingshi is nearly ninety years old this year, yet his hearing and sight are still sharp. Why not send him a message and see if a dream and awakening are the same?' Yingkui gladly took up his brush and composed a verse to send to him, saying, 'Tell Old Pingshi of Tiantong, one thought is neither now nor past. If you wish to hear the midnight bell of Hanshan, the Wu River remains connected to the sky.' Zen Master Jue Zhao Hui of Shouchang Temple in Wenzhou once spent the summer retreat at Jingci Temple. On the wall of the eastern latrine was a watercolor image of the Great Being (Avalokiteśvara Bodhisattva). The Zen master prostrated and prayed earnestly morning and evening. One day, he suddenly saw water from the vase gushing out of the wall, and his whole body felt joyful and refreshed. From then on, his wisdom and insight grew clearer day by day. He once wrote a verse saying, 'If your practice hasn't reached the perfect state, how many times have you leaned on the railing in sorrow? Today is the third, tomorrow is the fourth, and frost and snow easily cover one's head.' Those with aspirations, upon hearing this, were all inspired to strive forward. Such was the extent of his sincerity in moving people. Zen Master Sheng'an Si of Lingyun Temple in Wenzhou was upright and straightforward in character. He was a native of Ninghai in Taizhou. He was the eldest of four brothers, all of whom resolved to renounce the world at the same time. They distributed all the inheritance left by their grandfather to their relatives. He visited various teachers. Later, he emerged at Lingyun Temple and then moved to Lingyan Temple. During the summer retreat, he gave a Dharma talk, using the ox horns and horse horns of Great Perfect Enlightenment (referring to the state of perfect enlightenment) to symbolize my monastery's gourd basket and vegetable basket (referring to the daily necessities of the monastery). During the Dharma talk, he cited the story of Zhaozhou's (Zen master) 'A dog has no Buddha-nature.' He praised, 'A dog has no Buddha-nature, a dog has Buddha-nature. The monkey worries and scratches its head, the dog runs and shakes its mouth.' In the year Jiashen of the Zhizheng era (Yuan Dynasty, 1344), the monk Kongshi and several other monks went to visit him. At that time, the Zen master was over ninety years old, with white eyebrows and hair, tall and slender.
履而出。且行且問曰何處來。空室曰江心。師曰深幾百丈。室曰謾老和尚不得。師曰且坐喫茶。徐觀其壁間題有詈僧詩。格調頗肖寒山。其辭曰。五瘟不打頭自髡。黃布遮身便是僧。佛法世法都不會。噇豬噇狗十分能。空室須臾拜辭。不敢再犯其鋒。
文獻黃溍居士
字晉卿。婺之義烏人。天曆初詔天下僧儒善書者會集杭州凈慈。泥金書大藏尊經。士亦預焉。每食必與眾僧共處。若別為治具則不樂。甚至詬罵不食而去。嘗題懸崖墨蘭曰。嫋嫋春風一樣吹。託身高處擬何為。從他自作顛倒想。要見懸崖撒手時。又題東坡像贊曰。五祖禪師世外人。娑婆久已斷生因。誰將描邈虛空手。去覓他年身外身。題山谷像曰。笑殺當年老晦堂。相逢剛道桂華香。披圖面目渾依舊。鼻孔何曾有短長。士以文章名世。蔚為一代儒宗。以其造詣入微。不覺冥符聖意。況與吾輩雜處不肯自異。亦可尚矣。
明州育王虛庵實首座
寄臥云庵主偈曰。黃金園裡馬交馳。徑寸多成按劍疑。月曬梅華千樹雪。臥云一枕夢迴時。
明州天童幻庵住首座
禮應庵祖塔偈曰。耽耽睡虎管窺斑。便把中峰作靠山。不得破沙盆一個。兒孫乞活也應難。
明州天童默中唯西堂
詠蠶偈曰。桑空拓盡始心休。綿密
【現代漢語翻譯】 現代漢語譯本 便走出去。邊走邊問道：『從哪裡來？』空室回答：『從江心來。』禪師說：『江有多深？』空室說：『騙不了老和尚。』禪師說：『請坐下喝茶。』禪師看到墻壁上題著謾罵僧人的詩，風格很像寒山。詩中寫道：『五瘟不打頭自己剃髮，披上黃布就是僧人。佛法世法什麼都不會，吃豬吃狗卻十分能幹。』空室一會兒就告辭了，不敢再冒犯他的鋒芒。
文獻黃溍居士（居士是對在家佛教徒的尊稱）
字晉卿，婺州義烏人。元朝天曆初年（1328年），朝廷詔令天下擅長書法的僧人和儒士會集到杭州凈慈寺，用泥金書寫大藏尊經。黃溍也參與其中。他每次吃飯都和眾僧在一起，如果另外為他準備餐具，他就不高興，甚至會謾罵不吃就離開。他曾經題寫懸崖墨蘭說：『嫋嫋春風一樣吹，託身高處擬何為。任他自作顛倒想，要見懸崖撒手時。』又題寫東坡像贊說：『五祖禪師世外人，娑婆久已斷生因。誰將描邈虛空手，去覓他年身外身。』題山谷像說：『笑殺當年老晦堂，相逢剛道桂華香。披圖面目渾依舊，鼻孔何曾有短長。』黃溍以文章聞名於世，成為一代儒學宗師。因為他的造詣精深，不知不覺暗合聖人的心意。何況他與我們這些人混雜在一起，不肯自命不凡，也很值得稱讚。
明州育王虛庵實首座（首座是禪寺中職位名）
寄給臥云庵主（庵主是庵寺的住持）的偈語說：『黃金園裡馬交馳，逕寸多成按劍疑。月曬梅華千樹雪，臥云一枕夢迴時。』
明州天童幻庵住首座
禮拜應庵祖塔（祖塔是埋葬祖師的塔）的偈語說：『耽耽睡虎管窺斑，便把中峰作靠山。不得破沙盆一個，兒孫乞活也應難。』
明州天童默中唯西堂（西堂是禪寺中職位名）
詠蠶偈說：『桑空拓盡始心休，綿密』
【English Translation】 English version He went out. Walking and asking, 'Where do you come from?' The empty room replied, 'From the heart of the river.' The master said, 'How deep is it?' The room said, 'You can't fool the old monk.' The master said, 'Please sit down and have some tea.' He then saw a poem on the wall scolding monks, the style of which was quite similar to Hanshan. The poem read: 'The five plagues don't strike the head, yet he shaves it himself. Draped in yellow cloth, he is a monk. He knows nothing of Buddhist or worldly affairs, but he is very capable of eating pigs and dogs.' The empty room quickly bid farewell, not daring to offend his sharp tongue again.
Layman Huang Jin of Wenxian (Layman is an honorific title for Buddhist practitioners who are not monks)
His courtesy name was Jinqing, and he was from Yiwu in Wuzhou. In the early years of the Tianli era of the Yuan Dynasty (1328 AD), the court ordered monks and Confucian scholars skilled in calligraphy from all over the country to gather at Jingci Temple in Hangzhou to write the Great Treasury Sutra in gold ink. Huang Jin also participated in this. Every time he ate, he would be with the monks. If separate utensils were prepared for him, he would be unhappy, and would even scold and leave without eating. He once inscribed on a painting of ink orchids on a cliff: 'The gentle spring breeze blows the same, what is the purpose of entrusting oneself to such a high place? Let others have their upside-down thoughts, the moment of letting go on the cliff must be seen.' He also inscribed a eulogy on a portrait of Dongpo: 'Chan Master Wuzu is a person beyond the world, he has long severed the causes of birth in this Saha world. Who will use the hand that depicts emptiness to seek his body beyond the body in later years?' He inscribed on a portrait of Shangu: 'Laughing at the old Huitang of that year, upon meeting, he only spoke of the fragrance of osmanthus. Looking at the portrait, his face is still the same, has his nose ever been short or long?' Huang Jin was famous for his writings and became a Confucian master of his generation. Because his attainments were profound, he unconsciously conformed to the sage's intentions. Moreover, he mingled with people like us and refused to be different, which is also commendable.
Chief Seat Xu'an Shi of Yuhuang Temple in Mingzhou (Chief Seat is a position in a Chan monastery)
He sent a verse to the Abbot of Woyun Hermitage (Abbot is the head of a hermitage or temple): 'Horses gallop in the golden garden, an inch often becomes suspicion of drawing a sword. The moon shines on plum blossoms, a thousand trees of snow, when Woyun wakes from a dream on his pillow.'
Chief Seat Huan'an of Tiantong Temple in Mingzhou
He paid homage to the ancestral pagoda of Ying'an (Ancestral Pagoda is a pagoda where the remains of a patriarch are buried) with a verse: 'The drowsy tiger peeps at spots through a tube, and takes Zhongfeng as a backer. If he doesn't get a broken alms bowl, it will be difficult for his descendants to beg for a living.'
West Hall Mo Zhongwei of Tiantong Temple in Mingzhou (West Hall is a position in a Chan monastery)
He wrote a verse on silkworms: 'The mulberry is completely stripped bare before the mind rests, dense'
工夫一繭收。爐炭鑊湯拌得入。為人只在一絲頭。
佛隴宜興□□可上座
聽雨偈曰。檐頭滴瀝甚分明。迷己眾生喚作聲。我亦年來多逐物。春宵一枕夢難成。
瑞州九峰壽首座
臨終偈曰。七十二年者邊那邊。吃十方飯。參達磨禪。今朝一擲翻身去。笑破傍觀㭰半邊。
天臺山上云峰無盡祖燈禪師
四明王氏子。初見日溪詠于天寧。復參方山洎諸大老。尋卓錫上云峰。影不出山者五十載。洪武二年二月八日示微疾。夜將半顧左右曰天嚮明乎。曰未也。或曰和尚正當此際何如。師破顏笑曰。昔德山坐疾。僧問還有不病者么。德曰有。僧曰如何是不病者。德曰阿㖿阿㖿恁么喚作病得么。眾無語。師曰。色身無常早求證悟。時至吾去矣。侍者執紙乞偈。師曰。終不無偈。便未可死耶。侍者請益堅。乃書曰。生滅與去來。本是如來藏。拶倒五須彌。廓然無背向。投筆端坐而逝。
杭州仙林寺雪庭禪師
仁和桂氏子。毀齒喪父。患痘風雙目短視。數求出家。謁休休于仙林。一見契合。因閱楞嚴。至於一毫端現寶王剎有疑。后詣江陰乾明寺睹萬佛閣金碧崢嶸。于眉宇間忽有省。弘治改元除夕聞鐘聲。數年行履不覺瓦解。述偈曰。圓響心非聞。大千同一照。抹過上頭關。更不存
【現代漢語翻譯】 現代漢語譯本 功夫一旦練成，就像蠶繭一樣緊密包裹，爐火的炭，沸騰的湯，都能運用自如。做人做事，關鍵就在那一絲一毫的細微之處。
佛隴宜興的□□可上座
聽雨偈說：屋檐滴水，清清楚楚，不明真相的眾生卻把它叫做聲音。我這些年來也總是追逐外物，美好的春夜，一枕難眠。
瑞州九峰壽首座
臨終偈說：七十二年，就在那邊那邊（指生死兩端），吃十方供養的飯，參達磨（Bodhidharma）的禪。今天我縱身一躍，翻身而去，笑破了旁邊觀看者的半邊臉。
天臺山上云峰無盡祖燈禪師
是四明王氏的兒子。起初在天寧寺見到日溪的詩作，後來參訪方山洎等各位大老。不久就在上云峰安頓下來，身影不出山有五十年。洪武二年（1369年）二月初八，略微感到不適。半夜時問左右的人說：天快亮了嗎？回答說：還沒有。有人問：和尚您正當此時此刻，感覺如何？禪師笑著說：過去德山生病時，有僧人問：還有不生病的人嗎？德山說：有。僧人問：如何是不生病的人？德山說：阿㖿阿㖿，這樣呼喚能算是病嗎？眾人都無語。禪師說：色身無常，要早點尋求證悟。時間到了，我就要走了。侍者拿著紙請求寫偈。禪師說：終究不會沒有偈，難道是因為沒有偈就不能死嗎？侍者懇切請求。於是寫道：生滅與去來，本來就是如來藏（Tathagatagarbha）。推倒五座須彌山（Mount Sumeru），廓然開朗，沒有背向。寫完後放下筆，端坐而逝。
杭州仙林寺雪庭禪師
是仁和桂氏的兒子。幼年喪父，牙齒脫落，又患天花導致雙目視力不佳。多次請求出家。拜見休休禪師于仙林寺，一見如故。因為閱讀《楞嚴經》，讀到『一毫端現寶王剎』時產生疑問。後來到江陰乾明寺，看到萬佛閣金碧輝煌，在眉宇之間忽然有所領悟。弘治改元（1488年）除夕，聽到鐘聲，數年來的修行體會，忽然瓦解。於是寫偈說：圓滿的鐘聲，心並非聽聞所得，整個大千世界，同一光明照耀。抹過最上頭的關卡，更不留下任何痕跡。
【English Translation】 English version Once the skill is mastered, it is as tightly wrapped as a silkworm cocoon. The charcoal in the stove and the boiling soup can be handled with ease. In dealing with people and affairs, the key lies in those minute details.
The Venerable □□ of Folong Yixing
The Rain-Listening Gatha says: The dripping from the eaves is very clear, but ignorant beings call it sound. I, too, have been chasing after external things in recent years, making it difficult to fall asleep on a beautiful spring night.
Chief Seat Shou of Jiufeng, Ruizhou
The Death Gatha says: Seventy-two years, on that side and this side (referring to the two ends of life and death), eating the food offered from the ten directions, practicing the Chan of Bodhidharma (達磨). Today, I leap and turn away, laughing at the half-face of the onlookers.
Chan Master Wujin Zudeng of Yunfeng on Mount Tiantai
He was the son of the Wang family of Siming. Initially, he saw Rixi's poems at Tianning Temple, and later visited the elders such as Fangshan Ji. Soon he settled down on Yunfeng, and his shadow did not leave the mountain for fifty years. On the eighth day of the second month of Hongwu second year (1369), he felt slightly unwell. In the middle of the night, he asked those around him: Is it almost dawn? They replied: Not yet. Someone asked: Venerable, how do you feel at this moment? The Chan master smiled and said: In the past, when Deshan was ill, a monk asked: Is there anyone who is not sick? Deshan said: Yes. The monk asked: What is the one who is not sick? Deshan said: Aha Aha, can such calling be considered sickness? Everyone was speechless. The Chan master said: The physical body is impermanent, so seek enlightenment early. When the time comes, I will leave. The attendant held paper and asked for a gatha. The Chan master said: There will always be a gatha, is it that I cannot die without a gatha? The attendant pleaded earnestly. So he wrote: Birth and death, coming and going, are originally the Tathagatagarbha (如來藏). Knock down the five Mount Sumerus (須彌山), it is vast and clear, with no front or back. After writing, he put down the pen, sat upright, and passed away.
Chan Master Xueting of Xianlin Temple, Hangzhou
He was the son of the Gui family of Renhe. He lost his father in his youth, his teeth fell out, and he suffered from smallpox, which caused poor eyesight in both eyes. He repeatedly requested to become a monk. He visited Chan Master Xiuxiu at Xianlin Temple, and they immediately hit it off. Because he read the Shurangama Sutra (楞嚴經), he had doubts when he read 'a single hair-tip manifests a treasure king's land'. Later, he went to Qianming Temple in Jiangyin and saw the magnificent golden and jade Wanfo Pavilion, and suddenly had an epiphany between his eyebrows. On New Year's Eve of the first year of Hongzhi (1488), he heard the sound of the bell, and his years of practice suddenly disintegrated. So he wrote a gatha saying: The perfect sound, the mind does not obtain through hearing, the entire great thousand world, the same light shines. Wipe past the uppermost barrier, leaving no trace behind.
玄妙。乙卯休休應凈慈請。師復依侍。乃蒙印可。師自號幻寄。嘗曰。夫幻即寄之蹤。寄乃幻之跡。幻起寄亡。全寄是幻。幻逐寄生。全幻是寄。翳日生華山河大地。華翳不生真空實際。幻之寄之。誠哉兒戲。(休休嗣雪峰。峰嗣無際)
金陵永寧古淵清禪師
聞雞鳴有省。占偈曰。喔喔金雞報曉時。不因渠響詎能知。三千世界渾如雪。井底泥蛇舞柘枝。
伏牛無礙明理禪師
汾州和氏子。參松竹大方和尚。隨眾打七。有一聲虛空碎獨露法中王之句。后同月庵大圓入終南。一日庵舉高峰銀山鐵壁話。師頓悟述偈。一覺心空疑便消。拈來放去自逍遙。過方求證。方曰。伏牛打七即不問。終南靜室意如何。師曰。伏牛打七泥團土塊。終南靜室放大光明。方喝曰即今光明何在。師向前一掌。方大笑曰如是如是。(方臨濟二十六代孫)
嘉興聖壽宜翁可觀禪師
出家于南屏。從車溪得省。建炎初主聖壽。遷當湖德藏。退隱竹庵。每自怡曰。松風山月我無盡衣缽也。乾道七年丞相魏𣏌請主吳之北禪。入院適重九。指座曰。胸中一寸灰已冷。頭上千莖雪未消。老步只宜平步去。不知何事又登高。
吉州武功山白雲明星禪師
閩之長汀張氏子。投龍歸通公落髮受具。專修止觀。忽
【現代漢語翻譯】 現代漢語譯本 玄妙。乙卯年（1135年）休休禪師在凈慈寺請教。老師再次依侍。於是蒙受印可。禪師自號幻寄。曾說：『所謂幻，就是寄託的軌跡；所謂寄託，就是幻的跡象。幻起則寄亡，全部寄託都是幻；幻逐寄生，全部幻都是寄託。如翳眼所見，虛空生出華，本無華而見華，猶如山河大地，華翳不生，才是真空實際。幻與寄，實在如同兒戲。』（休休禪師繼承雪峰禪師的法脈，雪峰禪師繼承無際禪師的法脈）
金陵永寧古淵清禪師
聽聞雞鳴而有所領悟，作偈說：『喔喔金雞報曉時，不因它響怎能知。三千世界渾如雪，井底泥蛇舞柘枝。』
伏牛無礙明理禪師
是汾州和氏之子。參訪松竹大方和尚，隨眾參加禪七。聽到『一聲虛空碎，獨露法中王』的句子。後來與月庵大圓禪師一同進入終南山。一日，月庵禪師舉高峰禪師『銀山鐵壁』的話頭，明理禪師頓悟，作偈說：『一覺心空疑便消，拈來放去自逍遙。』過後去向大方和尚求證。大方和尚說：『伏牛山打禪七暫且不問，終南山靜室的意境如何？』明理禪師說：『伏牛山打禪七如同泥團土塊，終南山靜室則放大光明。』大方和尚喝道：『即今光明在哪裡？』明理禪師向前打了一掌。大方和尚大笑說：『如是如是。』（大方和尚是臨濟宗第二十六代孫）
嘉興聖壽宜翁可觀禪師
在南屏寺出家，跟隨車溪禪師而有所領悟。建炎初年（1127年）住持聖壽寺，后遷往當湖德藏寺。退隱竹庵后，常常自娛說：『松風山月是我的無盡衣缽啊。』乾道七年（1171年），丞相魏杞請他住持吳地的北禪寺。入院時正逢重陽節，指著座位說：『胸中一寸灰已冷，頭上千莖雪未消。老步只宜平步去，不知何事又登高。』
吉州武功山白雲明星禪師
是閩地長汀張氏之子。投奔龍歸通公剃度受戒。專心修習止觀。忽然
【English Translation】 English version Mysterious. In the year Yimao (1135), Xiuxiu (a monk's name) requested instruction at Jingci Temple. The master again attended upon him. Thereupon, he received approval. The master styled himself Huanji (Illusion-Dwelling). He once said: 'What is called illusion is the trace of dwelling; what is called dwelling is the sign of illusion. When illusion arises, dwelling ceases; all dwelling is illusion. When illusion follows, dwelling arises; all illusion is dwelling. Like cataracts in the eye producing flowers in the sky, mountains, rivers, and the great earth, when the flowers of illusion do not arise, that is true emptiness and actual reality. Illusion and dwelling are truly like child's play.' (Xiuxiu succeeded Xuefeng, who succeeded Wuji)
Chan Master Guyuan Qing of Yongning Temple in Jinling
Upon hearing a rooster crow, he had an awakening and composed a verse: 'The golden rooster crows at dawn, how would one know without its sound? The three thousand worlds are all like snow, a mud snake dances the zhezhi dance at the bottom of a well.'
Chan Master Wumingli of Funiu Mountain
He was a son of the He family in Fenzhou. He visited the monk Songzhu Dafang and participated in a Chan retreat with the assembly. He heard the phrase 'With one sound, the void shatters, the Dharma King alone is revealed.' Later, he entered Zhongnan Mountain with Yue'an Dayuan. One day, Yue'an cited the words of Gaofeng, 'Silver Mountain, Iron Wall.' Mingli had a sudden awakening and composed a verse: 'Once the mind is empty, doubts vanish, picking it up and putting it down, one is free and at ease.' Afterwards, he sought verification from Dafang. Dafang said, 'The Chan retreat at Funiu Mountain will not be questioned for now, but what is the meaning of the quiet room in Zhongnan Mountain?' Mingli said, 'The Chan retreat at Funiu Mountain is like a lump of mud, the quiet room in Zhongnan Mountain emits great light.' Dafang shouted, 'Where is the light right now?' Mingli stepped forward and gave him a slap. Dafang laughed and said, 'Thus it is, thus it is.' (Dafang was the 26th generation descendant of Linji)
Chan Master Yi Weng Kewan of Shengshou Temple in Jiaxing
He left home at Nanping Temple and had an awakening following Chexi. In the early years of Jianyan (1127), he became the abbot of Shengshou Temple, and later moved to Dezang Temple in Danghu. After retiring to Zhuan Temple, he often amused himself by saying, 'The pine breeze and mountain moon are my inexhaustible robes and bowl.' In the seventh year of Qiandao (1171), Prime Minister Wei Qi invited him to preside over Beichan Temple in Wu. Upon entering the monastery, it was the Double Ninth Festival. Pointing to the seat, he said, 'An inch of ash in my chest is already cold, a thousand strands of snow on my head have not yet melted. My old steps are only suitable for walking on flat ground, I don't know why I am climbing high again.'
Chan Master Baiyun Mingxing of Wugong Mountain in Jizhou
He was a son of the Zhang family in Changting, Min. He joined Longgui Tonggong, had his head shaved, and received the precepts. He focused on practicing Samatha-vipassana (calm abiding and insight). Suddenly
嘆曰。大丈夫道業未就如生死何。遂遍叩名宿。機緣或契。師不自少肯。見盤龍陽禪師頓釋凝滯。陽以衣拂付之。隱瀟峰二十餘年。太守汪公勉師出世。師復移茅深入。學侶向至漸成精藍。一日辭眾曰吾去矣。眾問何往。師示偈曰。明月落波心。白雲橫嶺上。欲識本來機。鐵牛吞大象。語畢端坐而逝。全身塔于本山。世壽八十有四。
佛妙禪師
昆明人也。出家于天華寺。洪武十六年赴京。賜衣缽錫杖。游兩浙。宣德四年十二月沐浴更衣書偈曰。去年七十九。今年滿八十。萬里為參尋。世緣今已畢。擲筆端坐而化。
嘉興府資聖克新仲銘禪師
番易盧里人。族姓余。宋始興襄公九世孫也。久依笑隱於大龍翔掌內記。至正間住嘉禾資聖。時了庵和尚退居南堂。與師雅相契合。洎庵示寂。師為文祭之。略曰。哲人云亡。宗教陵替。予來醉李惟師宿契。或往或來於今五歲。論核道真窮根極底。又曰。矧彼妄庸傲然高位利粥豪爭。善類喪氣。老成復萎。弛焉何恃。師嘗卻宣讓王之命。有偈曰。數椽茅屋萬株松。蒲榻高眠海日紅。不是賢王招不起。山人只合住山中。所著有雪廬稿。
待詔沈士榮居士
建安人。洪武中為翰林院待詔。嘗著續原教論辯解一十四篇。其論略曰。人之為類不同。
【現代漢語翻譯】 現代漢語譯本： 感嘆道：『大丈夫的道業尚未成就，如何面對生死呢？』於是遍訪名宿，希望得到契機。禪師不輕易表示認可，直到見到盤龍陽禪師才頓然解開疑慮。陽禪師將衣拂交付給他。禪師隱居瀟峰二十餘年。太守汪公竭力勸請禪師出世。禪師又遷入更深的山中。前來求學的僧侶逐漸增多，形成了一座精藍（寺院）。一日，禪師向眾人告別說：『我要走了。』眾人問他去哪裡。禪師作偈曰：『明月落波心，白雲橫嶺上。欲識本來機，鐵牛吞大象。』說完便端坐而逝。全身被建塔于本山。世壽八十四歲。
佛妙禪師
是昆明人。在天華寺出家。洪武十六年（1383年）赴京，被賜予衣缽錫杖。遊歷兩浙。宣德四年（1429年）十二月沐浴更衣，書寫偈語說：『去年七十九，今年滿八十。萬里為參尋，世緣今已畢。』擲筆端坐而化。
嘉興府資聖克新仲銘禪師
是番易盧里人，族姓余，是宋朝始興襄公九世孫。長期依止笑隱禪師在大龍翔寺掌管內記。至正年間（1341年-1368年）住持嘉禾資聖寺。當時了庵和尚退居南堂，與禪師非常契合。等到了庵和尚圓寂，禪師為他撰寫祭文，大略是說：『哲人逝去，宗教衰落。我來醉李，只有您是我的老朋友。或來或往，至今五年。討論覈實道之真諦，窮究根源。』又說：『那些平庸無能之輩，傲慢地佔據高位，爭奪利益，使得善良之輩喪失銳氣，老成之人也變得萎靡不振，依靠什麼呢？』禪師曾經拒絕宣讓王的邀請，作偈說：『數椽茅屋萬株松，蒲榻高眠海日紅。不是賢王招不起，山人只合住山中。』著有《雪廬稿》。
待詔沈士榮居士
是建安人。洪武年間（1368年-1398年）擔任翰林院待詔。曾經著有《續原教論辯解》一十四篇。他的論點大略是說：『人與人之間存在差異。』 English version: He sighed, 'How can a great man face life and death if his Daoist career is not accomplished?' Therefore, he visited famous monks everywhere, hoping for an opportunity. The master did not easily agree until he met Zen Master Panlong Yang and suddenly resolved his doubts. Zen Master Yang gave him his robe and whisk. The master lived in seclusion at Xiaofeng for more than twenty years. Prefect Wang Gong tried hard to persuade the master to come out of seclusion. The master moved deeper into the mountains. The number of monks who came to study gradually increased, forming a Jinglan (monastery). One day, the master said goodbye to everyone, 'I am leaving.' The crowd asked him where he was going. The master wrote a verse: 'The bright moon falls into the heart of the wave, white clouds lie across the ridge. If you want to know the original opportunity, an iron ox swallows an elephant.' After speaking, he sat upright and passed away. His whole body was built into a pagoda on this mountain. He lived to be eighty-four years old.
Zen Master Fomiao
He was from Kunming. He became a monk at Tianhua Temple. In the sixteenth year of Hongwu (1383 AD), he went to Beijing and was given a robe, alms bowl, and staff. He traveled to Liangzhe. In December of the fourth year of Xuande (1429 AD), he bathed, changed clothes, and wrote a verse: 'Last year I was seventy-nine, this year I am eighty. I have traveled thousands of miles to seek enlightenment, and my worldly ties are now over.' He threw down his pen, sat upright, and passed away.
Zen Master Ke Xin Zhong Ming of Zisheng Temple in Jiaxing Prefecture
He was from Fan Yi Lu Li, with the surname Yu, and was the ninth generation descendant of Duke Xiang of Shixing in the Song Dynasty. He long relied on Zen Master Xiaoyin to manage internal records at Dalongxiang Temple. During the Zhizheng period (1341-1368 AD), he resided at Jiahe Zisheng Temple. At that time, Abbot Liao'an retired to Nantang and was very compatible with the master. When Abbot Liao'an passed away, the master wrote a eulogy for him, which roughly said: 'A wise man has passed away, and religion is declining. I come to Zuili, and only you are my old friend. Coming and going, it has been five years now. Discussing and verifying the truth of the Dao, exploring the root to the end.' It also said: 'Those mediocre and incompetent people arrogantly occupy high positions and compete for benefits, causing good people to lose their spirit, and old people to become depressed. What can we rely on?' The master once refused the invitation of King Xuanrang and wrote a verse: 'Several thatched huts and ten thousand pine trees, sleeping soundly on a cattail mat under the red sun of the sea. It's not that the virtuous king can't invite me, but this mountain man is only fit to live in the mountains.' He authored the 'Xuelu Draft'.
Layman Shen Shirong, a Hanlin Academy Attendant
He was from Jian'an. During the Hongwu period (1368-1398 AD), he served as an attendant in the Hanlin Academy. He once wrote 'A Continuation of the Original Teaching, with Fourteen Explanations'. His argument was roughly that 'There are differences between people.'
【English Translation】 English version: He sighed, 'How can a great man face life and death if his Daoist career is not accomplished?' Therefore, he visited famous monks everywhere, hoping for an opportunity. The master did not easily agree until he met Zen Master Panlong Yang and suddenly resolved his doubts. Zen Master Yang gave him his robe and whisk. The master lived in seclusion at Xiaofeng for more than twenty years. Prefect Wang Gong tried hard to persuade the master to come out of seclusion. The master moved deeper into the mountains. The number of monks who came to study gradually increased, forming a Jinglan (monastery). One day, the master said goodbye to everyone, 'I am leaving.' The crowd asked him where he was going. The master wrote a verse: 'The bright moon falls into the heart of the wave, white clouds lie across the ridge. If you want to know the original opportunity, an iron ox swallows an elephant.' After speaking, he sat upright and passed away. His whole body was built into a pagoda on this mountain. He lived to be eighty-four years old.
Zen Master Fomiao
He was from Kunming. He became a monk at Tianhua Temple. In the sixteenth year of Hongwu (1383 AD), he went to Beijing and was given a robe, alms bowl, and staff. He traveled to Liangzhe. In December of the fourth year of Xuande (1429 AD), he bathed, changed clothes, and wrote a verse: 'Last year I was seventy-nine, this year I am eighty. I have traveled thousands of miles to seek enlightenment, and my worldly ties are now over.' He threw down his pen, sat upright, and passed away.
Zen Master Ke Xin Zhong Ming of Zisheng Temple in Jiaxing Prefecture
He was from Fan Yi Lu Li, with the surname Yu, and was the ninth generation descendant of Duke Xiang of Shixing in the Song Dynasty. He long relied on Zen Master Xiaoyin to manage internal records at Dalongxiang Temple. During the Zhizheng period (1341-1368 AD), he resided at Jiahe Zisheng Temple. At that time, Abbot Liao'an retired to Nantang and was very compatible with the master. When Abbot Liao'an passed away, the master wrote a eulogy for him, which roughly said: 'A wise man has passed away, and religion is declining. I come to Zuili, and only you are my old friend. Coming and going, it has been five years now. Discussing and verifying the truth of the Dao, exploring the root to the end.' It also said: 'Those mediocre and incompetent people arrogantly occupy high positions and compete for benefits, causing good people to lose their spirit, and old people to become depressed. What can we rely on?' The master once refused the invitation of King Xuanrang and wrote a verse: 'Several thatched huts and ten thousand pine trees, sleeping soundly on a cattail mat under the red sun of the sea. It's not that the virtuous king can't invite me, but this mountain man is only fit to live in the mountains.' He authored the 'Xuelu Draft'.
Layman Shen Shirong, a Hanlin Academy Attendant
He was from Jian'an. During the Hongwu period (1368-1398 AD), he served as an attendant in the Hanlin Academy. He once wrote 'A Continuation of the Original Teaching, with Fourteen Explanations'. His argument was roughly that 'There are differences between people.'
故聖人之教不一。此教之跡所以異也。然為善不同。同歸于治。窮其至妙。不出一心。此教之理所以同也。此心也此理也。天下未嘗有異也。跡之雖異。若推而極之。必當致其同也。又曰。若得本忘末。不為跡之所惑。研窮心性之原。直趨至善之地。則殊途同歸。無有彼此之間矣。又曰。是心也。變而不動。死而不滅。斯理之明昭如皎日。且安得而自蔽歟。若人識此心。悟此理。在儒為真儒。在僧為聖僧矣。心昏理迷莫知所往。本之既失。諍論復何益哉。又曰。儒者志在排佛。故作人死斷滅之說。以破生死輪迴之論。不知反違周孔聖人之意。甚則撥無因果。廢滅天理。以造物歸於無知。善惡皆無果報。至仁夭暴壽。敬慎蒙禍。淫佚獲福。小人儌倖。君子無辜。不明前因曲為之說。理則不通。障正知見惑亦甚焉。又曰。自漢以來。經書迭至。究其指歸。誠所謂窮心性之原。入至善之地者也。又非但文字而已。至如日月雲霞飛潛動植色聲香味而咸臻妙理。此教之體也。得失違順生死苦樂事物遷流而常住真性。此教之相也。文音語默食作動息威儀典章而隨機普應。此教之用也。具是三者其道大行矣。孰能排而毀之拒而絕之乎。智者體吾佛之理。觀孔聖之道。性理之學益加詳焉。而勸善戒惡之文尤為緊切。大有功于名教。豈可
【現代漢語翻譯】 現代漢語譯本： 所以聖人的教誨不盡相同，這是教化方式的差異。然而，行善的方式雖有不同，最終都歸於天下太平。探究其中最精妙之處，都離不開一心。這是教義的相同之處。這顆心，這個道理，天下從未有過不同。教化方式雖然不同，如果推究到極致，必定會達到相同之處。 又說，如果掌握根本而忘記末節，不被表象所迷惑，研究透徹心性的本源，直接趨向至善的境界，那麼即使道路不同，最終也會殊途同歸，沒有彼此的分別。又說，這顆心，變化而不動搖，消亡而不滅絕。這個道理的明亮如同皎潔的太陽，又怎麼會被自己遮蔽呢？如果有人認識到這顆心，領悟了這個道理，在儒家就是真正的儒者，在僧家就是得道的聖僧了。如果心智昏昧，道理迷失，不知該往何處，根本已經喪失，爭論又有什麼用呢？ 又說，儒者立志于排斥佛教，所以編造人死後一切斷滅的說法，來駁斥生死輪迴的理論。卻不知道這完全違背了周公、孔子的聖人本意。更甚者，否定因果報應，廢棄天理，把造物歸結于無知，認為善惡都沒有果報，至仁之人反而夭折，殘暴之人反而長壽，恭敬謹慎反而遭受禍患，淫蕩放縱反而獲得福報，小人僥倖得逞，君子無辜受害。不明白前世的因果，曲解事理，這樣的理論根本講不通，矇蔽正確的認知，迷惑實在太深了。 又說，自從漢朝（公元前202年-公元220年）以來，佛經陸續傳入中國，探究其要旨，確實是所謂探究心性的本源，進入至善的境界。而且不僅僅是文字而已，就像日月雲霞、飛禽走獸、動植礦物、顏色聲音氣味，都蘊含著精妙的道理，這是教化的本體。得失、違背、順從、生死、苦樂、事物變遷，都體現著永恒不變的真性，這是教化的表象。文字聲音、言語沉默、飲食勞作、行動休息、威儀典章，都能隨機應變，普遍適用，這是教化的作用。具備這三者，佛法就能廣為流傳。誰能夠排斥、詆譭、拒絕、斷絕它呢？智者體會我佛的道理，觀察孔聖人的學說，對心性義理的研究更加詳盡，而且勸善懲惡的文章尤其懇切，對倫理道德的教化大有裨益，怎麼可以……
【English Translation】 English version: Therefore, the teachings of the sages are not uniform; this is why the manifestations of teaching differ. However, though the ways of doing good are different, they all lead to the same goal of good governance. Exhaustively exploring their ultimate subtlety, they do not go beyond a single mind. This is why the principles of teaching are the same. This mind, this principle, has never been different throughout the world. Though the manifestations are different, if we push them to their extremes, we will surely arrive at their commonality. It is also said, 'If one grasps the root and forgets the branches, one will not be deluded by appearances. By thoroughly investigating the origin of the mind and nature, and directly heading towards the realm of ultimate goodness, then different paths will lead to the same destination, without any distinction between self and other.' It is also said, 'This mind, it changes but does not move; it dies but is not extinguished. The clarity of this principle is as bright as the clear sun; how could it be self-obscured?' If a person recognizes this mind and understands this principle, in Confucianism, he is a true Confucian; in Buddhism, he is a holy monk. If the mind is confused and the principle is lost, not knowing where to go, and the root is lost, what is the use of arguing? It is also said, 'Confucians are determined to reject Buddhism, so they fabricate the theory of annihilation after death to refute the theory of reincarnation. They do not know that this completely violates the intentions of the sages, the Duke of Zhou and Confucius. Even worse, they deny cause and effect, abandon the principles of nature, attribute creation to ignorance, and believe that good and evil have no consequences. The most benevolent die young, while the most violent live long; the respectful and cautious suffer misfortune, while the licentious and dissolute gain blessings; the petty man succeeds by chance, while the gentleman suffers innocently. They do not understand the causes of the past and distort the truth. Such theories are illogical, obscure correct knowledge, and are extremely misleading.' It is also said, 'Since the Han Dynasty (202 BC-220 AD), scriptures have arrived one after another. Examining their essence, it is indeed what is called exploring the origin of the mind and nature, and entering the realm of ultimate goodness. Moreover, it is not just words; like the sun, moon, clouds, and mist, flying and swimming creatures, moving and growing plants, colors, sounds, and smells, all contain subtle principles. This is the substance of the teaching. Gain and loss, disobedience and obedience, life and death, suffering and joy, the flow of things, all manifest the eternal true nature. This is the appearance of the teaching. Writing and sound, speech and silence, eating and working, moving and resting, demeanor and etiquette, all respond universally according to circumstances. This is the function of the teaching. With these three, the Dharma will spread widely. Who can reject, slander, refuse, and cut it off? The wise embody the principles of my Buddha and observe the teachings of Confucius. The study of mind and nature becomes more detailed, and the writings that encourage good and warn against evil are especially earnest, greatly benefiting the teachings of morality. How can it be...'
自生違背。蔽吾心之良知也哉。其觀心解略曰。心該萬法。法徹心源。至理難知。觀心斯得。故世尊初成正覺嘆曰。奇哉。我今普見一切眾生具有如來智慧德相。但以妄想執著而不能證得。蓋人由迷此心體不知反求。外為六塵所惑。內生沉掉二病。是以侷促無知偏僻異見。唯佛如來返觀此心。頓悟本性成等正覺。故於世間無量百千法門出世間無量百千法門莫不洞明無礙。廓徹無違。故號三界大師。十方慈父。今儒者尚不自識本心。豈能以心觀物哉。又曰。蓋不識自心。則其本已失。安能觀物明理哉。又曰。虞書曰人心惟危道心惟微惟精惟一允執厥中者。此心學之源也。人心妄想也。由執著顛倒故危。道心天理也。非思議之所能及。故微精者不昧。一者不雜由無思故。不昧無為故不雜。乃能盡其至誠。固守此中道也。中者即中庸之中。在心而不在物。在內而不在外。子思所謂喜怒哀樂未發者是也。子思但以情識未動即是中義。與吾佛一念無生之理相近。止欠悟耳。儒者釋中曰不偏不倚無過不及。乃已發中節之和也。便違子思之意矣。蓋喜怒哀樂未發之時。無有形相可見。豈有偏倚過與不及之事乎。又曰。彼既不知觀心之妙。徒欲以偏計之妄心觀物以窮理。譬如塵鏡未磨水漩未止。擬求鑒物未之有也。自不知此理在內惟務
【現代漢語翻譯】 現代漢語譯本 自生違背，是矇蔽了我心中良知啊！《觀心解略》說：『心涵蓋萬法，法通徹心源。至理難以知曉，觀心便可獲得。』所以世尊最初成就正覺時感嘆道：『奇哉！我如今普遍見到一切眾生都具有如來智慧德相（如來所具有的智慧和功德），只是因為妄想執著而不能證得。』大概是人們因為迷惑于這個心體，不知道反過來向內尋求，向外被六塵（色、聲、香、味、觸、法）所迷惑，向內產生沉沒和掉舉兩種毛病。因此變得侷促無知，產生偏頗怪異的見解。只有佛如來反觀此心，頓悟本性，成就等正覺。所以在世間無量百千法門和出世間無量百千法門，沒有不通徹明瞭、廓清無礙的，沒有不符合真理的。所以被稱為三界大師、十方慈父。如今儒者尚且不能認識自己的本心，怎麼能用心來觀察外物呢？ 又說：『大概是不認識自己的心，那麼根本就已經喪失了，怎麼能觀察外物，明白道理呢？』又說：『《虞書》說，人心是危險的，道心是微妙的，要精純專一，誠實地保持其中正。』這是心學的源頭啊！人心是妄想，因為執著顛倒所以危險。道心是天理，不是思議所能達到的，所以微妙。精純就不會昏昧，專一就不會雜亂，因為沒有思慮所以不昏昧，因為無為所以不雜亂，才能盡到最真誠的心意，牢固地守住這中道啊！中，就是中庸的中，存在於心中而不是在外物，存在於內在而不是在外在，是子思所說的喜怒哀樂沒有發生的狀態。子思只是認為情感意識沒有發動就是中，與我們佛家一念不生的道理相近，只欠缺一個『悟』字罷了。儒者解釋『中』說，不偏不倚，無過無不及，是已經發動的符合節度的和諧狀態，就違背了子思的本意了。因為喜怒哀樂沒有發動的時候，沒有形相可見，哪裡有偏頗、過與不及的事情呢？ 又說：『他們既然不知道觀心的妙處，只是想用片面計較的妄心來觀察外物，以求窮盡事物的道理，譬如蒙塵的鏡子沒有擦拭，旋轉的水流沒有停止，想要用它來照鑒物體，是不可能的。』自己不知道這個道理在內心，只是致力於
【English Translation】 English version It is a self-generated contradiction, obscuring the inherent good conscience of my mind! The 'Explanation of Observing the Mind' says: 'The mind encompasses all dharmas (teachings or phenomena), and the dharmas penetrate the source of the mind. The ultimate truth is difficult to know, but it can be attained by observing the mind.' Therefore, when the World-Honored One (釋迦摩尼) first attained perfect enlightenment, he exclaimed: 'How wondrous! I now universally see that all sentient beings possess the wisdom and virtuous characteristics of the Tathagata (如來，meaning 'Thus Gone One', a title for the Buddha), but they are unable to realize it due to their deluded thoughts and attachments.' It is because people are deluded by this mind-essence and do not know to seek within, being outwardly惑 by the six dusts (色、聲、香、味、觸、法, form, sound, smell, taste, touch, and dharma), and inwardly generating the two sicknesses of sinking and agitation. Therefore, they become narrow-minded and ignorant, with biased and strange views. Only the Buddha Tathagata turns inward to observe this mind, suddenly awakening to the original nature and attaining perfect enlightenment. Therefore, in the countless hundreds of thousands of dharmas in the world and the countless hundreds of thousands of dharmas beyond the world, there is nothing that he does not thoroughly understand, clarify without obstruction, and conform to without contradiction. Therefore, he is called the Great Teacher of the Three Realms and the Compassionate Father of the Ten Directions. Now, Confucian scholars cannot even recognize their own original mind, how can they use the mind to observe external objects? It is also said: 'If one does not recognize one's own mind, then the root is already lost. How can one observe objects and understand principles?' It is also said: 'The Book of Yu (虞書) says, 'The human mind is precarious, the mind of the Way is subtle; be refined, be unified, and sincerely hold to the middle.' This is the source of the study of the mind! The human mind is deluded thought, and it is precarious because of attachment and inversion. The mind of the Way is the principle of Heaven, which cannot be reached by thought, so it is subtle. Being refined means not being obscured, and being unified means not being mixed. Because there is no thought, it is not obscured; because there is no action, it is not mixed. Only then can one exhaust one's utmost sincerity and firmly hold to this middle way! The 'middle' is the 'middle' of the Doctrine of the Mean (中庸), existing in the heart and not in external things, existing within and not without. It is what Zisi (子思) called the state before joy, anger, sorrow, and pleasure have arisen. Zisi simply considers the state before emotional consciousness is stirred as the meaning of 'middle,' which is close to the Buddhist principle of 'no arising of a single thought,' only lacking enlightenment. Confucian scholars explain 'middle' as 'not leaning to one side, without excess or deficiency,' which is the harmony of already aroused emotions that are in accordance with the proper measure, thus violating Zisi's original intention. Because when joy, anger, sorrow, and pleasure have not yet arisen, there is no form or appearance to be seen, how can there be matters of bias, excess, or deficiency? It is also said: 'Since they do not know the subtlety of observing the mind, they merely want to use the deluded mind of biased calculation to observe objects in order to exhaust the principles of things, like a dusty mirror that has not been polished or a swirling stream that has not stopped. To try to use it to reflect objects is impossible.' They themselves do not know that this principle is within, and only strive to
外求。故學解益多去道愈遠矣。又曰。一日觀心證理。則天下萬物萬事之理皆貫通焉。夫子亦曰。一日克己復禮天下歸仁焉。則亦求其在內者矣。其內教外教辯略曰。教有內外不同。故造理有淺深之異。求之於內。心性是也。求之於外。學解是也。故心通則萬法俱融。著相則目前自昧。嗚呼。外求之失斯為甚矣。今儒學之獘。浮華者固以辭章為事。純實者亦不過以文義為宗。其視心學則皆惘然也。宋之大儒深知其病。又知吾心上工夫為有本。是當敦本抑末以斥其言語文字之非可也。何自為矛盾歟。又曰。昔者聖人皆以內學為本。而推其用於外。後世文儒務外。遂不知有心學之源。乃以學解為事。惟宋河南之學始言性理。而有實踐之跡。然但知心之用而不究心之體。遂不知養未發之中。又昧太極之理在兩儀未判之先。或以物理為性理。故本末體用於是乎不明。而堯舜周孔之道微矣。又曰。悟則謂之內。解則謂之外。此內教外教所以不同也。儒者專用力于外。凡知解所不能及者不復窮究。故不知𠃔執厥中之道。天理流行之處。皆在思慮不起物慾淨盡之時。履踐雖專。終不入聖人之域矣。其作用是性解略曰。人覺無思乃遍知於法界。識情有著徒妄起于塵勞。佛與眾生本同一體。但因迷悟見有殊途。佛性只在眼耳鼻舌之間。妙
【現代漢語翻譯】 現代漢語譯本 向外尋求。所以學問理解越多，離道就越遠了。又說：『一日觀心證理，則天下萬物萬事之理皆貫通焉。』夫子（孔子）也說：『一日克己復禮，天下歸仁焉。』那麼也是求其在內的東西了。《其內教外教辯略》說：教有內外不同，所以造理有淺深的差異。求之於內，就是心性。求之於外，就是學問理解。所以心通則萬法俱融，執著于外相則眼前一片昏昧。唉！外求的弊端實在太嚴重了。現在儒學的弊病，浮誇的人固然以辭藻文章為事，純樸實在的人也不過以文字義理為根本。他們看待心學則都茫然不知。宋朝的大儒（朱熹等）深知這種弊病，又知道在吾心上下功夫才是根本，所以應當重視根本而抑制末節，從而駁斥那些言語文字的錯誤。為什麼要自相矛盾呢？又說：從前聖人都是以內學為根本，而推及其應用於外。後世的文人儒士致力於外，於是不知道有心學的源頭，乃以學問理解為事。只有宋朝河南的學派（程顥、程頤）開始談論性理，而有實踐的痕跡。然而只知道心的作用而不探究心的本體，於是不知道涵養未發的中，又昧於太極的道理在兩儀未判之前。或者以物理為性理，所以本末體用因此就不明白了，而堯舜周孔的道義就衰微了。又說：悟道就叫做內，理解就叫做外。這就是內教和外教不同的地方。儒者專門用力于外，凡是知識理解所不能達到的就不再窮究，所以不知道允執厥中的道理。天理流行之處，都在思慮不起、物慾淨盡之時。即使實踐很專一，最終也不能進入聖人的境界。《其作用是性解略》說：人覺悟到無思的狀態，就能普遍知曉法界。識情有所執著，只會徒然引起塵世的煩惱。佛與眾生本來就是一體，只是因為迷惑和覺悟而出現不同的道路。佛性只在眼耳鼻舌之間，玄妙
【English Translation】 English version Seeking externally. Therefore, the more one learns and understands, the further one strays from the Dao. It is also said: 'If one contemplates the mind and realizes the truth in a single day, then the principles of all things and events in the world will be interconnected.' Master Kong (Confucius) also said: 'If one overcomes oneself and returns to propriety in a single day, the whole world will return to benevolence.' So, it is also seeking what is within. Qi Neijiao Waijiao Bianlüe (A Brief Discussion on Inner and Outer Teachings) says: Teachings have inner and outer differences, so the creation of principles has differences in depth. Seeking within is the mind-nature. Seeking externally is learning and understanding. Therefore, when the mind is clear, all dharmas merge. When attached to external appearances, one's vision becomes obscured. Alas! The fault of seeking externally is extremely serious. Now, the flaws of Confucianism are that the superficial ones are preoccupied with rhetoric, and the pure and sincere ones are only based on textual meanings. They are all ignorant of mind-learning. The great Confucian scholars of the Song Dynasty (960-1279) deeply knew this flaw, and also knew that working on our mind is fundamental, so we should value the root and suppress the branches, thereby refuting the errors of words and writings. Why be self-contradictory? It is also said: In the past, the sages all took inner learning as the foundation and extended its application to the outside. Later generations of scholars devoted themselves to the outside, and thus did not know the source of mind-learning, but took learning and understanding as their business. Only the Henan school (Cheng Hao and Cheng Yi) of the Song Dynasty began to talk about nature and principle, and had traces of practice. However, they only knew the function of the mind but did not investigate the substance of the mind, so they did not know how to cultivate the state of equilibrium before it is aroused, and were ignorant of the principle of Taiji (the Great Ultimate) before the two polarities were differentiated. Or they took physical principles as nature principles, so the root, branches, substance, and function were not clear, and the Dao of Yao, Shun, Zhou, and Confucius declined. It is also said: Enlightenment is called inner, understanding is called outer. This is the difference between inner and outer teachings. Confucian scholars specialize in exerting effort externally, and they no longer investigate what knowledge and understanding cannot reach, so they do not know the doctrine of holding the middle course. The place where the principle of Heaven flows is when thoughts do not arise and material desires are completely exhausted. Even if practice is dedicated, it will never enter the realm of the sages. Qi Zuoyong Shi Xingjie Lüe (A Brief Explanation of the Function is Nature) says: When a person awakens to the state of no-thought, he can universally know the Dharma realm. When consciousness and emotions are attached, they only vainly arouse worldly troubles. Buddhas and sentient beings are originally one body, but different paths appear due to delusion and enlightenment. Buddha-nature is only between the eyes, ears, nose, and tongue, mysterious
用不離見聞覺知之際。直是一塵不受一法不捨。名為直至道場頓見本來面目。又曰。經云如我按指海印發光。汝暫舉心塵勞先起。若無心體會。則森羅萬象一鑒昭。然此按指發光。所謂一念不生全體現也。若說是性。即是認著影子。使毫釐繫念瞥爾情生。業相宛然仍前迷倒。此舉心塵起。所謂六根才動被云遮也。到此著力不得。又曰。三代而上未有佛可名。惟聖帝繼天立極。推本于天。言人得此明覺之理于天。故曰天命之謂性。性者言人皆以此明覺為體也。率依此覺性而常不昧。謂之道修者。即養其喜怒哀樂未發之中也。中者私慾未起之時。純乎天理者也。私慾未起則無思無為寂然不動。寂者誠也。至誠無息。故曰道不可須臾離也。繼之以戒謹恐懼。不睹不聞之際不使隱微之。或動皆是養此。未發之中常覺不昧。故發為中節之和。則仁義禮智不待思而中矣。斯所以為教。后章言誠者寂也。明者覺也。寂而覺曰天之道。覺而寂曰人之道。皆修道之義也。又曰。聖人得此理乃立世間治教之法。吾佛得此理乃立世間出世間解脫之法。儒門但明天人之道。吾佛則明四聖六凡之道。若盡天人之道。則可以趨佛道矣。其于性理不明。則天人之理有所不明。又安能究佛氏之理乎。士識遠材全。深達法相。議論縱橫放肆。剖發幽翳。直
明心宗而辭旨猶善巧精妙。其曰續原教。亦可謂克纘鐔津之緒者哉。
杭州云棲蓮池袾宏大師
郡之仁和沈氏子。年十七補邑庠。每書生死事大四字于案頭。一日失手碎茶甌有省。作七筆勾見志。投西山性天祝髮。北遊參遍融。復謁笑巖于柳巷求開示。巖曰。阿你三千里外求開示我。我有甚麼開示你。師恍然辭歸。過東昌道中聞樵樓鼓聲忽大悟。述偈曰。三十年前事可疑。三千里外遇何奇。焚香擲戟渾閒事。魔佛空爭是與非。后住云棲。侍郎王公宗沐問。夜來老鼠唧唧。說盡一部華嚴經。師曰貓兒突出時如何。王無語。師自代曰走卻法師留下講案。遂頌曰。老鼠唧唧。華嚴歷歷。奇哉王侍郎。卻被畜生惑。貓兒突出畫堂前。床頭說法無訊息。無訊息。大方廣佛華嚴經。世主妙嚴品第一。時因饑荒疫癘盛行。餓莩載道。當道發儲賑濟。命醫救療。舉師董其事。銓部虞公淳熙問慧日點五百病僧因緣。師曰。慧日自甘窮子。捨己從人。西院屈陷。平民將生就死。可惜五百僧只解點著便行。曾無一個高臥不起。致令慧日顯異惑眾禍及兒孫。郡主深切民瘼。我山僧急趨時難。倉卒中失帶了竹杖子。不免奮空拳向居士癰腫上劈地一下。敢保沉疴潰散毒血淋漓。萬脈流通百骸舒暢。雖然如是。云何一人能令眾起。不見道
【現代漢語翻譯】 現代漢語譯本：明心宗的言辭旨意仍然善巧精妙。稱其繼承原教，也可謂是能夠繼承佛法精髓的人啊。
杭州云棲蓮池袾宏（Zhū Hóng）大師
是杭州仁和縣沈氏之子。十七歲時成為縣學的學生。常常在書案上寫『生死事大』四個字。一天，不小心打碎了茶杯，有所領悟，寫下『七筆勾』來表明心志。前往西山性天（Xìng Tiān）處剃度出家。北遊參訪了遍融（Biàn Róng）。又在柳巷拜見笑巖（Xiào Yán），請求開示。笑巖說：『你從三千里外來求我開示，我有什麼可以開示你的？』大師恍然大悟，辭別而歸。路過東昌，在途中聽到譙樓的鼓聲，忽然大悟。作偈說：『三十年前事可疑，三千里外遇何奇。焚香擲戟渾閒事，魔佛空爭是與非。』後來住在云棲。吏部侍郎王宗沐（Wáng Zōng Mù）問：『夜裡老鼠唧唧叫，說盡了一部《華嚴經》。』大師說：『貓兒突然出現時會怎麼樣？』王宗沐無言以對。大師自己回答說：『跑掉了法師，留下了講經的桌子。』於是作頌說：『老鼠唧唧，華嚴歷歷。奇哉王侍郎，卻被畜生惑。貓兒突出畫堂前，床頭說法無訊息。無訊息，大方廣佛華嚴經，世主妙嚴品第一。』當時正值饑荒和瘟疫盛行，餓死的人遍地都是。官府打開糧倉賑濟，命令醫生救治，推舉大師主持此事。銓部虞淳熙（Yú Chún Xī）問慧日（Huì Rì）點五百病僧的因緣。大師說：『慧日甘願做窮人，捨己爲人。西院陷入困境，平民將要生不如死。可惜五百僧人只懂得被點到就走，沒有一個能夠高臥不起，以致於慧日顯異惑眾，禍及子孫。郡主深切關心百姓的疾苦，我這個山僧也急於解決眼前的困難。倉促之中忘記帶竹杖，只好空手向居士的癰腫之處劈地一下。我敢保證沉疴潰散，毒血淋漓，萬脈流通，百骸舒暢。雖然是這樣，怎麼能一個人讓大家都能好起來呢？難道沒聽說過嗎？』
【English Translation】 English version: The words and meaning of the Mingxin Sect (Míngxīn Zōng) are still skillful and exquisite. Calling it a continuation of the original teachings can be said to be someone who can inherit the essence of Buddhism.
Grand Master Lianchi Zhuhong (Liánchí Zhūhóng) of Yunqi Temple in Hangzhou
He was the son of the Shen family of Renhe County, Hangzhou. At the age of seventeen, he became a student of the county school. He often wrote the four characters '生死事大' (shēng sǐ shì dà, the matter of life and death is great) on his desk. One day, he accidentally broke a teacup and had an epiphany, writing '七筆勾' (qī bǐ gōu, seven strokes) to express his determination. He went to Xitian (Xītiān) in Xishan to have his head shaved and become a monk. He traveled north to visit Bianrong (Biànróng). He also visited Xiaoyan (Xiàoyán) in Liuxiang, asking for guidance. Xiaoyan said, 'You have come three thousand miles to ask me for guidance, what can I guide you with?' The master suddenly realized and bid farewell to return. Passing through Dongchang, he suddenly had a great enlightenment when he heard the sound of the drum tower. He wrote a verse saying: 'Thirty years ago, things were doubtful, what a strange encounter three thousand miles away. Burning incense and throwing halberds are all idle matters, demons and Buddhas are only fighting over right and wrong.' Later, he lived in Yunqi. Wang Zongmu (Wáng Zōngmù), the vice minister of the Ministry of Personnel, asked: 'At night, the mice squeak, reciting the entire Avatamsaka Sutra.' The master said, 'What happens when the cat suddenly appears?' Wang Zongmu was speechless. The master answered himself, 'The Dharma master runs away, leaving behind the lecture table.' So he wrote a hymn saying: 'The mice squeak, the Avatamsaka Sutra is clear. Strange, Wang Shilang, but deceived by animals. The cat suddenly appears in front of the painted hall, there is no news of the Dharma being preached at the bedside. No news, the Great Expansive Buddha Avatamsaka Sutra, the first chapter of the Wondrous Adornments of World Rulers.' At that time, there was a severe famine and epidemic, and the starving people were everywhere. The government opened granaries to provide relief, ordered doctors to treat the sick, and recommended the master to preside over the matter. Yu Chunxi (Yú Chūnxī) of the Ministry of Personnel asked about the cause of Huiri (Huìrì) pointing at five hundred sick monks. The master said, 'Huiri was willing to be a poor man, sacrificing himself for others. The West Courtyard was in trouble, and the common people were about to live worse than death. It is a pity that the five hundred monks only knew to leave when they were pointed at, and none of them could lie down and not get up, so that Huiri showed off his strangeness and confused the public, bringing disaster to his descendants. The prefect deeply cared about the suffering of the people, and I, this mountain monk, was also eager to solve the immediate difficulties. In a hurry, I forgot to bring my bamboo staff, so I had to strike the layman's carbuncle with my bare hands. I dare to guarantee that the deep-seated disease will break down, the poisonous blood will flow out, the ten thousand meridians will circulate, and the whole body will be comfortable. Even so, how can one person make everyone better? Haven't you heard?'
。陽回片葉。春滿千林。者事且止。只如終日把竹杖子東指西揮。不如一直在木頭上朝持暮守。守來守去忽然枯木重華。便是死人再活。說甚麼竹木管取。盡大地草木叢林悉皆成佛去也。何以故。青青物外虛空體。即是如來堅實心。問參禪唸佛可融通否。師曰若然是兩物用得融通著。問。世尊默然良久。外道謂開我迷云。空生宴坐不言。帝釋曰善說般若。意旨如何。師曰。良久處慾望開迷。陰霾萬里。宴坐邊擬聞般若。說竟多時。雖然如是。鞭頭得旨空里飛華。者畢竟見個甚麼。示采蕨者曰。心訣教我如何譚。蹉過山前好時節。蕨蕨豎起拳頭向君說。新春日示眾。今日賀新春。歲時重換卻。昨日作么生。十二月廿八。嘗自讚曰。十畫九不像。惱殺丹青匠。庶幾此近之。權留作供養。若道者便是。依然成兩樣。不兩樣。三十棒。臨終時預於半月前別眾曰。吾將他往矣。人皆莫測。至期示微疾。面西端坐而逝。
紫柏達觀真可大師
句曲沈氏子。性忼慨激烈。弱不好弄。不喜見婦人。年十七剃髮遊方。聞誦張拙偈。斷除妄想重增病。趨向真如亦是邪。大疑之。一日齋次忽大悟。乃曰。使我在臨濟德山座下。一掌便醒。安用如何若何。北遊京師。參遍融。萬曆癸卯秋忽妖書發。師罹難。先是神宗手書般若經。偶
汗下漬紙。疑當易函。遣近侍質于師。師以偈進曰。御汗一滴萬世津樑。無窮法藏從此放光。上大悅。由是注意焉。適見章奏。意甚憐之。在法不能免。因逮及。旨下著審而已。拷訊時師神色自若。持議甚正。以衰老殘軀備嘗笞楚。抵死不屈。十二月五日入獄。法司定罪欲死師。師說偈曰。一笑繇來別有因。那知大塊不容塵。從茲收拾娘生足。鐵橛華開不待春。又曰。世法若此久住何為。乃索浴罷。囑侍者曰吾去矣。幸謝江南諸護法。復說偈曰。事來方見英雄骨。達老吳生豈宿緣。我自西歸君自北。多生晤語更泠然。語畢端坐而逝。(所著有紫柏集)
瑞州黃檗無念深有禪師
黃州麻城熊氏子。偶遊蕩山。有宿衲謂師曰。十方一粒米。重如須彌山。若還不了道。披毛戴角還。師悚然。又聞僧舉僧問大休。如何是西來意。休曰黃瓜茄子。師大疑。遂往五臺伏牛遍叩知識。一夕聞哭笑二聲相觸有省。又一日失手。柜蓋打頭。渾身汗流。撫掌笑曰。遍大地是個無念。何疑之有。往龍湖同卓吾居士到駟馬山。會有講主至。士問主曰。清凈本然云何忽生山河大地。主依文講罷。士顧謂師曰你試說看。師擬開口。士將師膝上一推曰者個聻。師忽大悟。有偈曰。四十餘年不住功。窮來窮去轉無蹤。而今窮到無依倚。始悔
【現代漢語翻譯】 現代漢語譯本 汗水浸濕了紙張，懷疑應該更換信函。皇上派遣近侍去詢問紫柏禪師（生卒年不詳）。禪師用偈語進獻說：『御筆汗水一滴，是萬世的津樑，無窮的佛法寶藏從此放出光芒。』皇上非常高興，因此開始關注他。恰巧看到臣子的奏章，心中非常憐憫，但在法律上不能免罪，於是逮捕並牽連到紫柏禪師，下旨交付審訊而已。拷問審訊時，禪師神色自若，堅持的議論非常正直。以衰老殘缺的身體，備受鞭打，至死不屈。萬曆三十二年（1604年）十二月五日入獄。法司判定禪師死罪。禪師說偈語：『一笑由來別有因，那知大塊不容塵。從茲收拾娘生足，鐵橛華開不待春。』又說：『世間法律如此，長久住世有什麼意義？』於是要求沐浴完畢，囑咐侍者說：『我要走了，請代我感謝江南的各位護法。』又說偈語：『事來方見英雄骨，達老吳生豈宿緣。我自西歸君自北，多生晤語更泠然。』說完後端坐而逝。（所著有《紫柏集》）
瑞州黃檗無念禪師（生卒年不詳）
黃州麻城熊氏之子。偶然遊蕩到山中，有位老僧對禪師說：『十方一粒米，重如須彌山（佛教名山，意為極高大的山）。若還不了道，披毛戴角還。』禪師聽后悚然。又聽到僧人舉僧問大休禪師（生卒年不詳）的話：『如何是西來意？』大休禪師回答說：『黃瓜茄子。』禪師大為疑惑。於是前往五臺山（佛教名山）、伏牛山（山名）各地，遍訪知識。一天晚上，聽到哭笑兩種聲音相觸，有所領悟。又有一天，失手打翻柜蓋，打到頭，渾身汗流，拍手笑道：『遍大地是個無念，還有什麼可懷疑的？』前往龍湖，與卓吾居士（李贄，1527-1602）一同到駟馬山。恰逢有位講經的法師來到，卓吾居士問法師說：『清凈本然，為何忽然生出山河大地？』法師按照經文講解完畢，卓吾居士回頭對禪師說：『你試著說說看。』禪師剛要開口，卓吾居士將禪師的膝蓋一推，說：『這個是什麼？』禪師忽然大悟，有偈語說：『四十餘年不住功，窮來窮去轉無蹤。而今窮到無依倚，始悔』
【English Translation】 English version Sweat stained the paper. Suspecting that the letter should be changed, the emperor sent a close attendant to inquire of Zen Master Zibo (dates unknown). The Zen master presented a verse, saying, 'A drop of imperial sweat is a bridge for ten thousand generations, and infinite treasures of Dharma radiate light from here.' The emperor was very pleased and began to pay attention to him. It happened that he saw a memorial from a courtier and felt great pity, but he could not be exempted from punishment under the law. Therefore, Zen Master Zibo was arrested and implicated, and an order was issued to hand him over for interrogation only. During the interrogation, the Zen master remained calm and steadfast in his arguments. With his aging and frail body, he endured beatings and remained unyielding until his death. He was imprisoned on December 5th, Wanli 32 (1604). The judicial officers sentenced the Zen master to death. The Zen master said in a verse, 'A smile has its own cause, who knows that the great earth cannot tolerate dust. From now on, I will put away my innate feet, and the iron stake will bloom without waiting for spring.' He also said, 'If worldly laws are like this, what is the point of living in the world for a long time?' So he asked to bathe and then instructed the attendant, 'I am leaving, please thank all the Dharma protectors in Jiangnan for me.' He also said in a verse, 'Only when things happen can you see the bones of a hero, how can I, Wu Sheng, have any past connection? I will return to the West, and you will go to the North, and our many lives of conversation will be even more clear.' After speaking, he sat upright and passed away. (His works include 'Zibo Collection')
Zen Master Wunian of Huangbo in Ruizhou (dates unknown)
He was the son of the Xiong family in Macheng, Huangzhou. He happened to wander into the mountains, and an old monk said to the Zen master, 'One grain of rice in the ten directions is as heavy as Mount Sumeru (a Buddhist mountain, meaning an extremely tall mountain). If you do not understand the Way, you will repay it by wearing fur and horns.' The Zen master was startled. He also heard a monk quote a question from a monk to Zen Master Daxiu (dates unknown): 'What is the meaning of the coming from the West?' Zen Master Daxiu replied, 'Cucumbers and eggplants.' The Zen master was greatly puzzled. So he went to Mount Wutai (a Buddhist mountain), Mount Funiu (mountain name) and other places, and visited knowledgeable people everywhere. One night, he heard the sounds of crying and laughing touching each other, and he had an understanding. One day, he accidentally knocked over the cabinet lid, hitting his head, and sweat poured down his body. He clapped his hands and laughed, 'The whole earth is without thought, what is there to doubt?' He went to Longhu and went to Sima Mountain with Layman Zhuowu (Li Zhi, 1527-1602). It happened that a sutra lecturer came, and Layman Zhuowu asked the lecturer, 'Why does the pure and original nature suddenly give rise to mountains, rivers, and the great earth?' After the lecturer finished explaining according to the scriptures, Layman Zhuowu turned to the Zen master and said, 'You try to say it.' As soon as the Zen master was about to open his mouth, Layman Zhuowu pushed the Zen master's knee and said, 'What is this?' The Zen master suddenly had a great enlightenment and said in a verse, 'For more than forty years, I have not stopped working hard, and the more I exhaust myself, the more traceless I become. Now that I have exhausted myself to the point of having nothing to rely on, I begin to regret'
從前錯用功。住后僧問道果有耶果無耶。師曰說有說無二俱成謗。曰如何即得。師曰無求即得。曰如何是道之體。師曰滿口道不著。曰四大離散時如何。師豎起拳曰者個不屬四大。問。古人迸卻咽喉唇吻道將一句來。者一句如何道。師曰。我不迸卻咽喉唇吻。你且道一句看。僧無對。師曰你被音聲塞卻口。問見性成佛是否。師曰是。曰性是無形底如何得見。師曰。性是有形底。只你不見。曰請和尚指出我看。師曰我說汝不見。問如何出離生死。師召僧。僧應諾。師曰從者里出。曰和尚說底話某甲不曉得。師曰等你曉得堪作甚麼。復友人書曰。山中兀坐不聞動息。學道要趁初心猛利。就要討個分曉。日用對境逢緣才得出脫。不然日久月深漸忘精進。依舊流於世情耳。近時學道人只圖口舌利便見識聰明。忘卻本命元辰。直待病臨身手腳忙亂時。一些也用不著。又不恨自己念頭不切立志差錯。反說先聖佛祖也只如此。便是譭謗如來正法輪。自夢未醒且莫錯會。古聖一言半句。如吹毛劍。鐵釘飯。木札羹。涂毒鼓。無你側耳處。無你下口處。無你著意處。無你近傍處。狹路相逢眨眼蹉過。到者里。情枯想絕。思盡神窮。寒暑兩忘寢食俱廢。于無可捉摸處驀地猛省。馳求心一時頓息。慶快平生。更不隨逐聲色。知見全消。是非泯
跡。到此田地。但是聰明解會能所神通脫手讓與他人。終日如癡似訥。虛腹間心。世人莫能識。鬼神覷不見。閻老子何處著眼。才是真自在也。信而不修狂增我見。說時似悟對境還迷。苦修不信轉增癡福。悟修兼備狂消言息。陋巷簞瓢有何得失。
夔州白馬寺儀峰方彖禪師
達州羅氏子。參金佛山云庵和尚令看如何是鬼神覷不破之機。三年有省。出峽遍謁知識。結茅雙溪。一日午炊。聞甑中作聲忽大悟。作頌有白雲青峰齊點頭之句。嚐嚐浙中庵居。杭之清平真寂印公蚤年嘗依之。一日師舉青峰丙丁童子來求火話詰之曰。青峰恁么道。法眼亦恁么道。為甚麼有悟不悟。印曰。初以識心湊泊所以不悟。后乃直下承當故能大悟。師遽舉拳揮案一下厲聲曰恁么則汝今大悟耶。印擬議。師便痛罵趁出。印直得汗流浹背。繇茲憤志力參。萬曆壬辰師歸白馬。僧問如何是西來意。師曰兩頭燒火一頭煙。師手中常執一鼗。鼓一面書矗字。一面書奔字。凡應機多舉而搖之。示寂塔于龍神山。
廣信府鵝湖養庵心禪師
郡之上饒朱氏子。偶過戚屬會道者談四生之義。師于言下洞了物我平等大意。往洛之太平落髮。南還焦山度臘。聞江中推船聲有省。述偈曰。夜靜江空闊。推船㘞㘞聲。不知何所往。擔子半邊輕。謁
【現代漢語翻譯】 現代漢語譯本： 跡象。到了這種地步，就要把聰明的理解、能力、神通都放手讓給別人，整天像個癡呆的人一樣，沉默寡言，內心空虛。世人無法認識他，鬼神也看不見他，閻王爺又從哪裡著眼呢？這才是真正的自在啊。只是相信而不去修行，只會徒增我見；說的時候好像明白了，遇到實際情況還是迷惑；只是苦修而不相信，反而會增加愚癡的福報；開悟和修行兼備，狂妄就會消失，言語也會停止。住在簡陋的巷子里，吃著粗茶淡飯，又有什麼得失呢？
夔州（今重慶奉節）白馬寺儀峰方彖禪師
是達州（今四川達州）羅氏之子。參拜金佛山（位於重慶）云庵和尚，被要求參看什麼是鬼神也看不破的玄機。三年後有所領悟。離開四川，遍訪各地知識分子。在雙溪結茅居住。一天中午做飯，聽到甑（zèng，古代蒸食物的炊具）中發出聲音，忽然大悟。作頌有『白雲青峰齊點頭』的句子。曾經在浙江一帶的庵居住。杭州清平真寂印公早年曾經依附於他。一天，方彖禪師舉青峰的『丙丁童子來求火』的話頭，詰問印公說：『青峰是這麼說的，法眼（指法眼文益禪師）也是這麼說的，為什麼有悟與不悟的區別呢？』印公說：『最初是用意識心去湊合，所以不能領悟；後來是直接承擔，所以能夠大悟。』方彖禪師立刻舉起拳頭，在桌子上用力一擊，厲聲說：『這麼說你現在大悟了嗎？』印公猶豫不決。方彖禪師便痛罵他，把他趕了出去。印公因此感到羞愧，發憤努力參禪。萬曆壬辰年（1592年），方彖禪師回到白馬寺。有僧人問：『什麼是西來意？』方彖禪師說：『兩頭燒火，一頭冒煙。』方彖禪師手中常常拿著一個搖鼓，鼓的一面寫著『矗』字，一面寫著『奔』字。凡是隨機應變的時候，大多舉起搖鼓搖動。圓寂后塔建在龍神山。
廣信府（今江西上饒）鵝湖養庵心禪師
是廣信府上饒（今江西上饒）朱氏之子。偶然經過親戚家，聽到道士談論『四生』（卵生、胎生、濕生、化生）的意義。養庵心禪師在言語之下徹底明白了物我平等的大意。前往洛陽的太平寺剃度出家，南下到焦山過冬。聽到江中推船的聲音有所領悟，寫了一首偈：『夜靜江空闊，推船㘞㘞聲，不知何所往，擔子半邊輕。』拜訪了
【English Translation】 English version: Traces. Having reached this stage, one must relinquish clever understanding, abilities, and supernatural powers to others, appearing foolish and taciturn all day long, with an empty mind. The world cannot recognize him, ghosts and spirits cannot see him, and where would King Yama focus his gaze? This is true freedom. Believing without practice only increases self-opinion; seeming to understand when speaking, but still迷 confused when facing reality; practicing austerities without faith only increases foolish blessings; enlightenment and practice combined eliminate arrogance and silence speech. Living in a humble alley, eating simple meals, what gains or losses are there?
Chan Master Yi Feng Fang Tuan of Baima Temple in Kuizhou (present-day Fengjie, Chongqing)
He was a son of the Luo family in Dazhou (present-day Dazhou, Sichuan). He visited the Venerable Yun An of Jinfo Mountain (located in Chongqing), who instructed him to contemplate the mechanism that ghosts and spirits cannot penetrate. After three years, he had some understanding. He left Sichuan and visited various knowledgeable people. He built a hut in Shuangxi. One day at noon while cooking, he suddenly had a great enlightenment upon hearing a sound from the甑 (zèng, an ancient cooking utensil for steaming food). He composed a verse with the line 'White clouds and green peaks nod together.' He once resided in a hermitage in Zhejiang. The Venerable Yin Gong of Qingping Zhenji in Hangzhou once relied on him in his early years. One day, Master Fang Tuan raised the topic of 'A Bing Ding (丙丁, fire element) child from Qingfeng comes seeking fire,' questioning Yin Gong, saying, 'Qingfeng said it this way, and Fayen (referring to Chan Master Fayen Wenyi) also said it this way, so why is there a difference between enlightenment and non-enlightenment?' Yin Gong said, 'Initially, I used the conscious mind to piece things together, so I could not understand; later, I directly accepted it, so I was able to have a great enlightenment.' Master Fang Tuan immediately raised his fist, struck the table forcefully, and said sternly, 'So you are greatly enlightened now?' Yin Gong hesitated. Master Fang Tuan then scolded him severely and drove him out. Yin Gong was ashamed and resolved to diligently practice Chan. In the year of Ren Chen (1592) during the Wanli reign (1573-1620), Master Fang Tuan returned to Baima Temple. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' Master Fang Tuan said, 'Burning fire at both ends, smoke at one end.' Master Fang Tuan often held a rattle drum in his hand, with the character '矗' written on one side and the character '奔' written on the other. Whenever he responded to situations, he would often raise the drum and shake it. After his death, a pagoda was built on Dragon Spirit Mountain.
Chan Master Yang An Xin of Ehu in Guangxin Prefecture (present-day Shangrao, Jiangxi)
He was a son of the Zhu family in Shangrao, Guangxin Prefecture (present-day Shangrao, Jiangxi). He happened to pass by a relative's house and heard a Daoist talking about the meaning of the 'Four Births' (oviparous, viviparous, moisture-born, and metamorphic). Chan Master Yang An Xin thoroughly understood the great meaning of the equality of things and self from the words. He went to Taiping Temple in Luoyang to be ordained, and went south to Jiaoshan to spend the winter. He had an understanding upon hearing the sound of a boat being pushed in the river, and wrote a verse: 'The night is quiet, the river is vast, the sound of pushing boats is 㘞㘞, I don't know where they are going, the burden is light on one side.' He visited
華山。聞山拈一段生涯六不收話有疑。猛提七日身心脫然。尋歸里。住靈山。嘗畫大圓相於壁間曰。內寫莫教塗黑。外寫勿使傷白。有人向圈裡圈外下得註腳者。許汝學道無疑。不然總是懡㦬。后遷鵝湖。十年不立座。元無異來參。以趙州無字話相契。請居厥職。贈以偈曰。鵝湖十載虛元位。一旦緣何立少年。兩道眉毛八個繓。須知佛祖不容前。又嘗置無門鎖室中以驗方來。偈曰。上古留傳鎖。憑君智鑰開。若無開鎖法。相見不須來。萬曆丁卯二月晦日上堂說法。置齋作別。復示偈曰。八十餘年幻夢中。鐵牛耕破太虛空。臨行一句相分付。半夜金烏帶日紅。端坐而逝。
韶州曹溪憨山德清大師
全椒蔡氏子。幼習儒業。年十二禮報恩林公為師。十九芟染。受具與妙峰為友。偶閱肇論。至梵志出家白首而歸。鄰人見之曰昔人猶在耶。梵志曰吾猶昔人非昔人也。忽有省曰。今日始知鼻孔向下。妙峰曰何所得耶。師曰夜來兩個泥牛斗入水中去。至今絕訊息。峰笑曰且喜有住山本錢。尋往燕都參笑巖和尚。巖問何處來。師曰南方。巖曰記得來時路么。師曰一過便休。巖曰子卻來處分明。師便禮拜。后為黃冠所誣。坐以私創寺院。遣戌雷州。至韶陽禮祖。偈曰。曹溪滴水自靈源。流入滄溟浪拍天。多少魚龍爭變化。
【現代漢語翻譯】 現代漢語譯本： 華山（地名）。聽說華山（僧人法號）拈出一段『六不收』的話頭，有人心存疑惑。他猛然提起，七日身心脫然。尋找歸宿，住在靈山（地名）。曾經在墻壁上畫一個大圓相，說：『裡面寫東西不要塗黑，外面寫東西不要損傷白色。有人能在這個圓圈裡或圓圈外下得了註腳，就允許你學道無疑。不然總是懡㦬（mò luó，形容不明事理）。』後來遷居鵝湖（地名）。十年不設座位。元無異（人名）前來參拜，以趙州（人名）『無』字話相契合。請他擔任那裡的職務。贈送偈語說：『鵝湖十年空置虛元位，一旦為何讓少年佔據？兩條眉毛像八個繓（zuǒ，髮辮）。須知佛祖也不容你走在前面。』又曾經設定無門鎖的房間，用來檢驗前來的人。偈語說：『上古流傳下來的鎖，憑藉你的智慧鑰匙打開。如果沒有開鎖的方法，相見也不必來了。』萬曆（明神宗年號，1573-1620）丁卯年二月最後一日上堂說法，設定齋飯作別。又示偈語說：『八十餘年如幻夢中，鐵牛耕破太虛空。臨行一句相分付，半夜金烏帶日紅。』端坐而逝。
韶州（地名）曹溪（地名）憨山德清大師（僧人尊稱）
全椒（地名）蔡氏的兒子。幼年學習儒家經典。十二歲時拜報恩林公（人名）為師。十九歲剃髮染衣。受具足戒，與妙峰（人名）為友。偶然閱讀《肇論》，看到梵志（婆羅門修行者）出家后白髮歸來，鄰居看到他說：『過去的那個人還在嗎？』梵志說：『我還是過去的那個人，但又不是過去的那個人了。』忽然有所領悟說：『今天才知道鼻孔是朝下的。』妙峰說：『你得到了什麼？』憨山說：『昨夜兩個泥牛打鬥，掉入水中去了，至今沒有訊息。』妙峰笑著說：『可喜的是你有住山（指主持寺院）的本錢了。』於是前往燕都（今北京）參拜笑巖和尚（人名）。笑巖問：『從哪裡來？』憨山說：『南方。』笑巖說：『記得來時的路嗎？』憨山說：『一過便休。』笑巖說：『你卻來處分明。』憨山便禮拜。後來被黃冠（道士）誣陷，因為私自建立寺院而被判流放到雷州（地名）。到達韶陽（地名）禮拜祖師。偈語說：『曹溪的一滴水來自靈源，流入滄溟（大海）波浪滔天。多少魚龍爭相變化，』
【English Translation】 English version: Huashan (place name). Hearing that Huashan (monk's dharma name) brought up a 'six-no-acceptance' topic, some people had doubts. He suddenly raised it, and after seven days, his body and mind were detached. Seeking a place to return to, he lived in Lingshan (place name). He once drew a large circle on the wall, saying: 'When writing inside, do not paint it black; when writing outside, do not damage the white. If someone can make a commentary inside or outside this circle, then you are allowed to study the Way without doubt. Otherwise, you will always be muddled.' Later, he moved to Ehu (place name). For ten years, he did not set up a seat. Yuan Wuyi (person's name) came to visit, and they resonated with the 'Wu' (no) word of Zhaozhou (person's name). He was invited to take up the position there. He presented a verse saying: 'For ten years, Ehu has left the Xuanyuan position vacant; why is it now occupied by a young man? Two eyebrows are like eight braids. You must know that even the Buddhas and Patriarchs will not allow you to go ahead.' He also once set up a room locked with a door without a lock to test those who came. The verse said: 'The lock passed down from ancient times, open it with your key of wisdom. If you do not have the method to open the lock, there is no need to come to see me.' On the last day of the second month of the Dingmao year of the Wanli (Emperor Shenzong of Ming Dynasty's reign, 1573-1620) era, he ascended the hall to preach the Dharma and set up a vegetarian meal to bid farewell. He also showed a verse saying: 'For more than eighty years, it has been like a dream; the iron ox has plowed through the vast emptiness. As I am about to leave, I entrust you with a sentence: in the middle of the night, the golden crow brings the red sun.' He passed away while sitting upright.
Great Master Hanshan Deqing of Caoxi (place name), Shaozhou (place name)
The son of the Cai family of Quanjiao (place name). He studied Confucian classics in his youth. At the age of twelve, he took Lin Gong of Bao'en (person's name) as his teacher. At the age of nineteen, he shaved his head and dyed his robes. He received the full precepts and became friends with Miaofeng (person's name). He accidentally read the Zhaolun and saw that the Brahmin (Hindu ascetic) returned home with white hair after becoming a monk. The neighbor saw him and said: 'Is the person of the past still here?' The Brahmin said: 'I am still the person of the past, but I am not the person of the past.' Suddenly, he realized: 'Today I know that the nostrils point downwards.' Miaofeng said: 'What have you gained?' Hanshan said: 'Last night, two mud oxen fought and fell into the water, and there has been no news since then.' Miaofeng smiled and said: 'It is gratifying that you have the capital to live on the mountain (referring to presiding over a monastery).' So he went to Yandu (now Beijing) to visit the monk Xiaoyan (person's name). Xiaoyan asked: 'Where do you come from?' Hanshan said: 'The South.' Xiaoyan said: 'Do you remember the way you came?' Hanshan said: 'It's over once it's passed.' Xiaoyan said: 'You are clear about where you came from.' Hanshan then bowed. Later, he was falsely accused by the Taoists and sentenced to exile in Leizhou (place name) for privately building a temple. He arrived in Shaoyang (place name) to pay homage to the patriarch. The verse said: 'A drop of water from Caoxi comes from the spiritual source, flowing into the vast sea with towering waves. How many fish and dragons compete to transform,'
源頭一脈尚泠然。越十有一年免戌留曹溪。又九年始還僧服。乃歸匡廬。結庵五乳峰作逸老計。數載復請還曹溪。未幾忽告眾曰。緣與時違。化將焉托。一期事畢。吾將歸矣。索浴更衣端坐而化。壽七十有八。臘五十有九。塔全身於天子岡。師嘗過德山。禮祖塔偈曰。堂前閑拓缽。獅子漫調兒。覿面難回處。低頭不語時。未明末後句。翻使至今疑。為問三年事。因何得早知。山居。生平軌跡任東西。投老那能擇木棲。縱使脊樑剛似鐵。柰何脛骨軟如泥。閑從絕壑看云起。坐對孤峰聽鳥啼。不必更拈言外句。現前聲色是全提。
續燈存稿卷第十二(終)
【現代漢語翻譯】 現代漢語譯本：源頭一脈仍然清澈。在過了十一年後，他被免除了戍邊的義務，得以留在曹溪（Caoxi，地名）。又過了九年，他才恢復了僧人的身份。於是回到匡廬（Kuanglu，廬山的別稱）。在五乳峰結庵，打算安度晚年。幾年后，又被請回曹溪。沒過多久，他忽然告訴眾人說：『因緣與時勢相違背，教化將要寄託於何處呢？這一生的事情已經完畢，我將要歸去了。』於是要求沐浴更衣，端坐而逝。享年七十八歲，僧臘五十九年。全身舍利塔建在天子岡。禪師曾經路過德山（Deshan，地名），禮拜祖師塔時作偈說：『堂前悠閒地放下缽，獅子隨意地戲弄幼崽。面對面難以迴避之處，只能低頭不語。未能明白最後的玄機，反而使人至今疑惑。請問三年前的事情，因何能夠早早知曉？』山居生活，生平的軌跡任由東西。年老了哪裡還能選擇樹木棲息呢？縱使脊樑剛硬如鐵，又怎奈脛骨軟弱如泥。閑暇時從深谷中觀看雲彩升起，靜坐著面對孤峰聽鳥兒啼叫。不必再拈出言語之外的句子，眼前的聲色就是全部的提持。』
續燈存稿卷第十二（終）
【English Translation】 English version: The source of the lineage remains clear and pure. After eleven years, he was exempted from military service and allowed to stay at Caoxi (Caoxi, place name). Nine years later, he finally resumed his monastic status. Then he returned to Kuanglu (Kuanglu, another name for Mount Lu). He built a hermitage at the Five Milk Peaks, planning to spend his remaining years in peace. After a few years, he was invited back to Caoxi. Not long after, he suddenly told the assembly: 'The conditions are contrary to the times, where shall the teachings be entrusted? The affairs of this life are complete, I shall return.' Then he requested to bathe and change clothes, and passed away peacefully in a seated posture. He lived to be seventy-eight years old, with fifty-nine years of monastic life. His complete body stupa was built on Tianzi Ridge. The Chan master once passed by Deshan (Deshan, place name) and composed a verse while paying respects to the ancestral stupa: 'Leisurely setting down the bowl before the hall, the lion casually plays with its cub. At the point where it's difficult to turn away face to face, one can only lower the head and remain silent. Failing to understand the final meaning, it still causes doubt to this day. May I ask about the events of three years ago, how could they be known so early?' Living in the mountains, my life's traces are free to go east and west. How can one choose a tree to perch on in old age? Even if the spine is as strong as iron, what can be done when the shin bones are as soft as mud? Leisurely watching the clouds rise from the deep ravines, sitting and facing the solitary peak, listening to the birds sing. There is no need to pick out words beyond words, the present sounds and sights are the complete upholding.'
Continuation of the Lamp, Manuscript Volume Twelve (End)