X85n1587_正源略集
卍新續藏第 85 冊 No. 1587 正源略集
No. 1587
正源略集卷第二
維揚嗣祖沙門(寶輪際源高旻了貞)輯
天臺國清 達珍 編
南嶽下三十四世
磬山天隱修禪師法嗣(五人)
京口夾山林皋本豫禪師
晚號晦夫。崑山陳氏子。十九。脫白于姑蘇之堯峰。誦金剛經應無所住而生其心句。有省。初參博山來。來曰。未入金籠貯。誰家野鳥兒。師曰。鶴有九皋翀碧漢。馬無千里不追風。來曰。運斤非郢。未免傷痕。師曰。祇如諸方豎拂揚眉。又得什麼邊事。來曰。片云橫海岳。樵子盡思歸。師曰。怪來巖下虎。特地暗驚人。次參密雲悟和尚。其日已晚。便問。夜宿投人時如何。悟云。者里歇不得。師曰。豈無方便。悟拈拄杖。師接住一送云。看破也。便出。后參磬山修和尚。修問。那裡來。師云武林。修云。怎知我者里。師云。臭名難瞞。修云。污汝耳。師便喝。修云。喝后何如。師云。猶是不知。修云。老僧不知。汝知個甚麼。師擬掌。修云。猶弄虛在。師禮拜。一日修云。今時學人。不肯著實用心。所以法門寥落。師云。雖然如是。大約過在知識。如黃龍南公。不得慈明和尚痛折。云何得知道出常情。修云。豈口傳耳授之所得耶
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 85 冊 No. 1587 正源略集 No. 1587 正源略集卷第二 維揚嗣祖沙門(寶輪際源高旻了貞)輯 天臺國清 達珍 編 南嶽下三十四世 磬山天隱修禪師法嗣(五人) 京口夾山林皋本豫禪師 晚號晦夫。崑山陳氏子。十九歲時，在姑蘇的堯峰出家。誦讀《金剛經》中『應無所住而生其心』一句時有所領悟。最初參訪博山來禪師。來禪師說：『還沒進入金籠子，是誰家的野鳥啊？』禪師說：『鶴有九皋衝向碧漢，馬沒有千里不追逐風。』來禪師說：『運斤非郢（比喻技術雖高，亦難免有失），未免傷痕。』禪師說：『就像各方叢林豎拂揚眉，又有什麼特別的玄妙之處呢？』來禪師說：『一片云橫亙海岳，樵夫都想回家了。』禪師說：『怪不得巖下的老虎，特別地暗自驚人。』 之後參訪密雲悟和尚。那天已經很晚了，便問：『夜裡投宿時該如何？』悟和尚說：『這裡歇不得。』禪師說：『難道沒有方便之法嗎？』悟拈起拄杖。禪師接過拄杖一送，說：『看破了也。』便離開了。後來參訪磬山修和尚。修問：『從哪裡來？』禪師說：『武林。』修說：『怎麼知道我這裡？』禪師說：『臭名難瞞。』修說：『污了你的耳朵。』禪師便喝斥。修說：『喝斥之後又如何？』禪師說：『還是不知道。』修說：『老僧我不知道，你知道個什麼？』禪師想要打他。修說：『還在弄虛作假。』禪師禮拜。 一日，修說：『現在的學人，不肯切實地用心，所以佛法衰落。』禪師說：『雖然如此，大概是知識的問題。比如黃龍南公（宋朝人），不得慈明和尚痛下鍼砭，怎麼能知道超出常情呢？』修說：『難道是口傳耳授所能得到的嗎？』
【English Translation】 English version 卍 New Supplement to the Buddhist Canon, Volume 85, No. 1587, Abridged Collection of the Correct Source No. 1587 Abridged Collection of the Correct Source, Volume 2 Compiled by Shramana Si Zu of Weiyang (Baolun Jiyuan Gaomin Liao Zhen) Edited by Dazhen of Guoqing Temple, Tiantai Thirty-fourth Generation from Nanyue Lineage of Chan Master Tianyin Xiu of Qingshan (Five People) Chan Master Lin'gao Benyu of Jiashan, Jingkou Late name: Huifu. Son of the Chen family of Kunshan. At the age of nineteen, he left home at Yaofeng in Gusu. While reciting the line 'one should produce the mind that abides nowhere' from the Diamond Sutra, he had an awakening. Initially, he visited Chan Master Bo'shan Lai. Lai said, 'Not yet entered the golden cage, whose wild bird are you?' The Chan master said, 'Cranes have the Nine Marshes to soar to the blue sky, horses without a thousand miles do not chase the wind.' Lai said, 'Handling the axe is not like at Ying (a metaphor for even high skill having flaws), inevitably there will be scars.' The Chan master said, 'Just like the various places raising whisks and eyebrows, what special mystery is there?' Lai said, 'A single cloud stretches across the mountains and seas, woodcutters all think of returning home.' The Chan master said, 'No wonder the tiger under the cliff is especially secretly alarming people.' Later, he visited Monk Miyun Wu. That day was already late, so he asked, 'How should one lodge for the night?' Monk Wu said, 'One cannot rest here.' The Chan master said, 'Is there no expedient means?' Wu picked up his staff. The Chan master took the staff and pushed it away, saying, 'I see through it.' Then he left. Later, he visited Monk Qingshan Xiu. Xiu asked, 'Where do you come from?' The Chan master said, 'Wulin.' Xiu said, 'How do you know this place of mine?' The Chan master said, 'A bad reputation is hard to hide.' Xiu said, 'It sullies your ears.' The Chan master then shouted. Xiu said, 'What after the shout?' The Chan master said, 'Still do not know.' Xiu said, 'This old monk does not know, what do you know?' The Chan master intended to strike him. Xiu said, 'Still playing tricks.' The Chan master bowed. One day, Xiu said, 'Today's students are unwilling to earnestly apply their minds, so the Dharma is declining.' The Chan master said, 'Even so, it is probably the fault of the teachers. For example, Huanglong Nan'gong (a person in Song Dynasty), without the sharp criticism of Ciming, how could he have known to go beyond the ordinary?' Xiu said, 'Could it be obtained through oral transmission and ear instruction?'
。師吐舌。又一日入室。修云。我疑你不會廓侍者與華嚴相會因緣。師云。不但和尚疑某甲。盡大地人疑某甲。修曰。盡大地人疑你則可。莫使老僧疑你。師曰。恁么則某甲罪過。修曰。只如興化與旻德賓主四喝。化曰。適才。若是別人三十棒。一棒也饒不得。何故。為他會一喝不作一喝用。那裡是他會一喝不作一喝用處。師曰。放某甲別通個訊息。修曰。不要下語。師遂頌曰。賓主相逢縱奪家。喝下從云見活蛇。棒頭突出通無犯。豈作親承解撒沙。修然之。師開法中山石湫。乃過報恩謝法。修將如意付曰。此是老僧四十年用不盡底。將去揩磨。不得有忘。師秉如意。入堂曰。者個是堂上老人。為豫上座。作用不盡底公案。敢問。有同相證用者么。良久。擊板頭一下。便出 上堂。若論此事。心不可求。智不可學。捏斷百匝千重。于中下機。一時飏卻。突出孤危。方教峻峭。都盧收拾將來。非心非色。非如非異。要用即用。要舍即舍。要行即行。要藏即藏。擬思一毫地。便落生死關頭。到者里。作么生相救得。復曰。五蘊山頭自在身。瞭然物物應天真。頓教直下無思議。玄要全分見本人。卓拄杖一喝 示眾。十五日已前。汝諸人放出山水。十五日已后。汝諸人坐斷柴頭。正當十五日。山僧看破汝諸人一著。要出出不得
【現代漢語翻譯】 現代漢語譯本 老師吐了吐舌頭。又有一天進入禪房，修禪師說：『我懷疑你不會廓侍者（Kuoshi attendant，人名）與華嚴（Huayan，佛教宗派名）相會的因緣。』老師說：『不只是和尚您懷疑我，天下所有人都懷疑我。』修禪師說：『天下所有人都懷疑你還可以，不要讓我老和尚懷疑你。』老師說：『這樣說來，那就是我的罪過了。』修禪師說：『就像興化（Xinghua，人名）與旻德（Min De，人名）賓主之間四次棒喝，興化說：『剛才，如果是別人，三十棒都饒不了他一棒。』為什麼呢？因為他會一喝卻不當作一喝來用。哪裡是他會一喝卻不當作一喝來用的地方？』老師說：『讓我另外傳達個訊息。』修禪師說：『不要下語。』老師於是作頌說：『賓主相逢縱奪家，喝下從云見活蛇。棒頭突出通無犯，豈作親承解撒沙。』修禪師贊同他的說法。 老師在中山石湫開法，於是去報恩寺感謝修禪師傳法。修禪師將如意交給老師說：『這是老僧我四十年都用不完的，拿去擦拭，不要忘記。』老師拿著如意，進入佛堂說：『這個是堂上老人，為豫上座（Yushangzuo，人名）作用不盡的公案。』敢問，有共同證悟的人嗎？』良久，敲了一下板頭，便出去了。 上堂說法。如果談論這件事，心不可求，智不可學。捏斷百匝千重，于中下機，一時揚棄。突出孤危，方教峻峭。都盧收拾將來，非心非色，非如非異。要用就用，要舍就舍，要行就行，要藏就藏。稍微動一點思量，便落入生死關頭。到了這裡，怎麼才能相救呢？又說：『五蘊山頭自在身，瞭然物物應天真。頓教直下無思議，玄要全分見本人。』卓拄杖一喝。 向大眾開示：『十五日以前，你們這些人放出山水。十五日以後，你們這些人坐斷柴頭。正當十五日，山僧我看破了你們這些人的一著。』要出也出不去。
【English Translation】 English version The master stuck out his tongue. Another day, he entered the room, and Xiu said, 'I suspect you don't understand the cause and condition of Attendant Kuo (Kuoshi attendant, a person's name) meeting with Huayan (Huayan, a Buddhist sect).' The master said, 'It's not just you, venerable monk, who suspects me; everyone in the world suspects me.' Xiu said, 'It's acceptable if everyone in the world suspects you, but don't let this old monk suspect you.' The master said, 'In that case, it is my fault.' Xiu said, 'Just like Xinghua (Xinghua, a person's name) and Min De (Min De, a person's name) exchanged four shouts as host and guest, Xinghua said, 'Just now, if it were someone else, I wouldn't spare them even one blow out of thirty. Why? Because he understands the shout but doesn't use it as a shout. Where is it that he understands the shout but doesn't use it as a shout?' The master said, 'Let me convey a different message.' Xiu said, 'Don't give a verbal explanation.' The master then composed a verse: 'Host and guest meet, seizing and releasing the family treasure; under the shout, a living snake is seen emerging from the clouds. The tip of the staff protrudes, penetrating without offense; how can it be like personally receiving and scattering sand?' Xiu agreed with him. The master opened the Dharma in Shiqiu, Zhongshan, and then went to Bao'en Temple to thank Xiu for transmitting the Dharma. Xiu handed the ruyi (ruyi, a ceremonial scepter) to the master and said, 'This is what this old monk has used for forty years without exhausting it. Take it and polish it, and don't forget.' The master held the ruyi and entered the hall, saying, 'This is the old man in the hall, the public case that Yu Shangzuo (Yushangzuo, a person's name) has not exhausted in its function.' I dare to ask, is there anyone who has the same realization?' After a long silence, he struck the head of the board once and then left. Ascending the hall to preach. If we discuss this matter, the mind cannot seek it, and wisdom cannot learn it. Breaking through hundreds and thousands of layers, within it, the opportunity arises, and at once, it is cast aside. Protruding in solitary danger, only then can it be steep and precipitous. Gathering everything together, it is neither mind nor form, neither like nor different. Use it when you want to use it, discard it when you want to discard it, act when you want to act, hide when you want to hide. If you have even a hair's breadth of thought, you will fall into the gate of birth and death. When you get here, how can you be saved? He also said, 'On the mountain of the five aggregates, the body is free; clearly, all things respond to the heavenly truth. Instantly teaching directly without thought, the profound essence is fully seen in one's original self.' He struck the staff once with a shout. Instructing the assembly: 'Before the fifteenth day, all of you release the mountains and rivers. After the fifteenth day, all of you sit and cut off the firewood. Precisely on the fifteenth day, this mountain monk sees through one move of all of you.' You want to go out, but you can't get out.
。要入入不得。出不得入不得。火里眉毛烏歷歷。自家鼻孔急須參。碧眼胡僧恒面壁 師一日開山次。握枯藤于手。謂僧云。此是曹家女。僧云。卻少個謝家郎在。師曰。但得有女。何愁沒郎。僧云。也要完全始得。師度藤與僧。僧擬接。師即擲下云。卻不相當 僧問。三更月落。古殿燈殘。有一個沒面目人來。如何相見。師曰。笑殺人。笑殺人。曰和尚笑個什麼。師咄云。問頭也不識 僧問。如何是諸佛出身處。師云。須彌倒卓半虛空。曰如何是透法身事。師云。猢猻吞大象 僧問。如何是虛空。師云。你亦在里許。僧云。某甲不見虛空。師云。者瞎漢。好與三十棒 示眾。石里壓油。水中取火。不是動轉勞人。祇貴當陽吐露。趙州老子太惺惺。切忌道青州布衫重七斤 僧問。明月堂前。花開枯木。是賓家句。主家句。師云。石女哭蒼天 僧問。天不蓋。地不載。甚處安身立命。師打出方丈。次日又問。某甲昨日吃棒。今日和尚痛否。師復打出 順治丙戌冬。預計逝日。說偈辭眾。窆全身於山門之右。天童忞禪師。銘其塔。師著。有宗門成范四卷。並語錄。行世。
杭州南澗理安箬庵問禪師
吳江俞氏子。父羨長先生。晚憂無子。于鷲峰寺。建無遮大會百日。應禱而生。幼失恃。病甚。飲酒不自好。年
【現代漢語翻譯】 現代漢語譯本 『要入入不得，出不得入不得』，進也進不去，出也出不來。『火里眉毛烏歷歷』，就像火中眉毛一樣清晰可見。『自家鼻孔急須參』，要好好參究自己的鼻孔。『碧眼胡僧恒面壁』，就像碧眼的胡人僧侶經常面壁一樣。 師父有一天在開山的時候，手裡拿著一根枯藤，對僧人說：『這是曹家的女兒。』僧人說：『卻少個謝家的郎君。』師父說：『只要有女兒，何愁沒有郎君。』僧人說：『也要完全才行。』師父把藤遞給僧人，僧人想要接，師父立刻扔下藤說：『卻不相當。』 僧人問：『三更月落，古殿燈殘，有一個沒面目的人來，如何相見？』師父說：『笑殺人，笑殺人。』僧人說：『和尚笑個什麼？』師父呵斥道：『問頭也不識。』 僧人問：『如何是諸佛出身處？』師父說：『須彌（Sumeru，山名）倒卓半虛空。』僧人問：『如何是透法身事？』師父說：『猢猻吞大象。』 僧人問：『如何是虛空？』師父說：『你亦在里許。』僧人說：『某甲不見虛空。』師父說：『者瞎漢，好與三十棒。』 師父開示大眾說：『石里壓油，水中取火，不是動轉勞人，只貴當陽吐露。趙州（Zhao Zhou，唐代禪師）老子太惺惺，切忌道青州布衫重七斤。』 僧人問：『明月堂前，花開枯木，是賓家句，主家句？』師父說：『石女哭蒼天。』 僧人問：『天不蓋，地不載，甚處安身立命？』師父打出方丈。次日又問：『某甲昨日吃棒，今日和尚痛否？』師父又打出去。 順治丙戌（1646年）冬，預計逝世的日子，說偈辭別大眾，將全身埋葬在山門的右邊。天童忞禪師為他的塔撰寫銘文。師父著有《宗門成范》四卷，以及語錄，流傳於世。 杭州南澗理安箬庵問禪師 吳江俞氏的兒子，父親是羨長先生，晚年擔憂沒有兒子，于鷲峰寺舉辦無遮大會百日，應禱而生。幼年喪母，病得很重，飲酒不能自制，年
【English Translation】 English version 'To enter, one cannot enter; to exit, one cannot enter.' One cannot enter, nor can one exit. 'The eyebrows in the fire are clearly visible.' One must urgently investigate one's own nostrils. 'The blue-eyed barbarian monk constantly faces the wall.' One day, when the master was opening the mountain, he held a withered vine in his hand and said to the monk, 'This is the Cao family's daughter.' The monk said, 'But she lacks a Xie family's groom.' The master said, 'As long as there is a daughter, why worry about not having a groom?' The monk said, 'It must be complete.' The master handed the vine to the monk, but as the monk was about to receive it, the master immediately threw it down and said, 'It is not suitable.' A monk asked, 'In the third watch of the night, when the moon has set and the ancient hall's lamp is dying, if a faceless person comes, how should one meet him?' The master said, 'Laughable, laughable.' The monk said, 'What is the master laughing at?' The master scolded, 'You don't even recognize the question.' A monk asked, 'What is the birthplace of all Buddhas?' The master said, 'Mount Sumeru (Sumeru, name of a mountain) stands upside down in half-emptiness.' The monk asked, 'What is the matter of penetrating the Dharma body?' The master said, 'A monkey swallows an elephant.' A monk asked, 'What is emptiness?' The master said, 'You are also in it.' The monk said, 'I do not see emptiness.' The master said, 'You blind fool, you deserve thirty blows.' The master instructed the assembly, 'Squeezing oil from a stone, taking fire from water, is not about moving and toiling people, but about openly revealing. Old Master Zhao Zhou (Zhao Zhou, a Chan master of the Tang Dynasty) is too clever; be careful not to say that the blue cloth shirt of Qingzhou weighs seven pounds.' A monk asked, 'In front of the Bright Moon Hall, flowers bloom on a withered tree; is it a guest's phrase or a host's phrase?' The master said, 'A stone woman weeps at the azure sky.' A monk asked, 'Heaven does not cover, earth does not carry; where should one settle down and establish one's life?' The master struck him out of the abbot's room. The next day, he asked again, 'I received a beating yesterday; does the master feel pain today?' The master struck him out again. In the winter of the Bingxu year of the Shunzhi reign (1646), anticipating the day of his death, he spoke a verse to bid farewell to the assembly and had his whole body buried to the right of the mountain gate. Chan Master Mintian Tong wrote an inscription for his pagoda. The master authored four volumes of 'Zongmen Chengfan' and a collection of sayings, which are circulated in the world. Chan Master Ruo'an Wen of Nanjian Li'an in Hangzhou The son of the Yu family of Wujiang, whose father was Mr. Xianchang, worried about not having a son in his later years. He held a hundred-day uninhibited assembly at鷲峰寺鷲峰寺 (鷲峰寺 Jiufeng Temple) and was born in response to prayer. He lost his mother at a young age, became very ill, and could not control his drinking. Year
十六。始自驚曰。柰何使身心無措足之地哉。奮志讀書。一日偶過山寺。見楞嚴經云。此身及心外洎虛空山河大地咸是妙明真心中物。有疑。特走謁磬山修。教看父母未生前本來面目話。一日修與客立澗邊。提金剛經。師開口。修驀劄云。如何是其心。當時不覺自失。二十四歲。姻事苦逼。竟宵遁至武林。投南澗法雨大師脫白。嘗夜跪佛燈下。單提父母未生前本來面目話。不契。決計參方。聞金粟悟和尚在北禪。𦝫包趕入吳中。得蒙痛棒垂示。覆上磬山。又遇山茨際公。同在山中五更聞得一陣風聲。疑情頓釋。目前凈裸裸地。了無一法當情。直是通身慶快。作偈云。千元萬妙隔重重。個里無私總不容。一種沒絃琴上曲。寒崖吹落五更風。呈修。修云。玄妙即不問。如何是不隔底句。師擬對。被棒。者里卻又去不得。修見師疑滯。示一頌云。千波萬浪隔重重。識得源源處處通。根境脫然全體用。拈來物物始從容。師看頌亦自了了。卻是臨機不得活脫自由。一日頌百丈並卻咽喉唇吻云。並卻咽喉唇吻。三人口闊一尺。夜半露柱相逢。橫吹無孔鐵笛。呈修。修云。露柱還有口么。師云。熾然說。修云。道得一半。師云。和尚又如何。修云。此問復何來。當時被者一撥。直下如團熱鐵火相似。次日呈似修。修云。不得燒卻眉毛
。師便喝。修云。卻燒卻了也。師轉身云。看者老漢一場敗闕。便出。上堂。望剎竿便橫趨而過。猶是不唧𠺕漢。電影里穿針。弓弦上走馬。也須是個衲僧始得。匙挑不上底。如稻麻竹葦。千劄不回底。亦如稻麻竹葦。截斷天下人舌頭。即不問。如何是汝諸人全身獨脫句。舉拂子云。漫天網子百千重 上堂我者里禪。無你諸人歇足處。無你諸人依傍處。無你諸人計較摶量處。直下如一團熱鐵火焰相似。你才擬歇足。燒卻腳跟了也。才擬依傍。燎卻眉毛了也。你才擬計較摶量。自己早打失眼睛鼻孔了也。你若總不恁么。又有什麼氣息。湊泊也。湊泊他不得。躲避也。躲避他不得。除是你猛烈提取始得。道個猛烈提取。已是蹉過多時也。到者里。你諸人作么生。顧左右擲杖。歸方丈 雪嶠信和尚至問。你是那邊。為甚麼又在者邊。師曰。一點墨水。兩處成龍。信曰。不會興雲作霧在。師曰。今日放大師過。茶次。信曰。我平日。只教人誦金剛經。師曰。多少人錯會大師意。信曰。直饒不錯會。大遠在。師曰。大師莫瞞人好。山門前行次。見狗子吠。信曰。者無佛性底東西。師曰。卻搔著大師癢處。信大笑。師亦大笑。大眾作禮次。信左右顧視。眾佇立。信曰。都是老實頭。師曰。大師面前。誰敢出手 山茨禪師問。釋迦掩
【現代漢語翻譯】 師父便大喝一聲。修禪者說：『（你）卻燒燬了（佛法）啊！』師父轉身說：『看看我這個老漢，真是徹底失敗了。』便離開了。上堂說法時，（師父）朝著剎竿（寺院中豎立的旗桿）橫著走過去，仍然不是個通透的禪者。在電影般的光影里穿針，在弓弦上跑馬，也必須是個真正的衲僧（雲遊僧人）才能做到。用勺子也挑不起來的（東西），就像稻麻竹葦一樣。被砍了一千刀也不會回頭的（東西），也像稻麻竹葦一樣。截斷天下人的舌頭，暫且不問。如何是你們每個人全身獨脫的語句？』舉起拂塵說：『漫天的網子重重疊疊。』 上堂說法，我說這裡的禪，沒有你們這些人可以停歇的地方，沒有你們這些人可以依靠的地方，沒有你們這些人可以計較衡量的地方。直接就像一團熾熱的火焰一樣，你才想要停歇，就會燒掉你的腳跟。才想要依靠，就會燒掉你的眉毛。你才想要計較衡量，自己早就丟失了眼睛和鼻孔。你們如果總是不這樣，又有什麼氣息可以湊合呢？湊合不得，躲避不得，除非你猛烈地提起來才行。說個猛烈提起，已經錯過很多時候了。到了這裡，你們這些人要怎麼做呢？』（師父）顧左右而言他，扔掉禪杖，回到方丈室。 雪嶠信和尚（雪嶠信禪師）來訪，問道：『你從那邊來，為什麼又在這裡？』師父說：『一點墨水，兩處都成了龍。』信和尚說：『不會興雲作霧嗎？』師父說：『今天放過大師您。』喝茶的時候，信和尚說：『我平日裡，只教人誦《金剛經》（《金剛般若波羅蜜經》）。』師父說：『多少人錯會了大師您的意思。』信和尚說：『即使不錯會，也差得很遠。』師父說：『大師您最好不要欺騙人。』在山門前行走時，看見狗叫，信和尚說：『這個沒有佛性的東西。』師父說：『卻搔到了大師您的癢處。』信和尚大笑，師父也大笑。大眾行禮之後，信和尚左右觀看，眾人站立不動。信和尚說：『都是老實人。』師父說：『在大師面前，誰敢出手？』 山茨禪師（山茨禪師）問道：『釋迦（釋迦牟尼佛）掩...
【English Translation】 The master then shouted. The cultivator said, 'But you have burned it!' The master turned around and said, 'Look at this old man, a complete failure.' Then he left. Ascending the hall, he walked across towards the flagpole (the flag pole erected in the temple), still not a thorough Chan practitioner. To thread a needle in a movie-like light, to ride a horse on a bowstring, one must be a true nās僧 (wandering monk) to do it. That which cannot be picked up with a spoon is like rice, hemp, bamboo, and reeds. That which does not turn back even after being cut a thousand times is also like rice, hemp, bamboo, and reeds. Cutting off the tongues of all people in the world, I will not ask for now. What is the phrase for each of you to be completely free?' He raised the whisk and said, 'The nets cover the sky, layer upon layer.' Ascending the hall, I say that the Chan here has no place for you all to rest your feet, no place for you all to rely on, no place for you all to calculate and measure. It is directly like a ball of hot iron flames. If you try to rest your feet, you will burn your heels. If you try to rely on it, you will scorch your eyebrows. If you try to calculate and measure, you will lose your eyes and nostrils. If you are not always like this, what breath can you gather? You cannot gather it, you cannot avoid it, unless you extract it fiercely. To say 'fiercely extract' is already too late. When you get here, what are you all going to do?' He looked around and changed the subject, threw away his staff, and returned to his abbot's room. When the venerable Xueqiao Xin (Zen Master Xueqiao Xin) came to visit, he asked, 'Where do you come from, and why are you here?' The master said, 'A drop of ink becomes a dragon in two places.' Xin said, 'Don't you know how to stir up clouds and make mist?' The master said, 'I'll let you off today, Great Master.' During tea, Xin said, 'I usually only teach people to recite the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra).' The master said, 'How many people have misunderstood your meaning, Great Master?' Xin said, 'Even if they don't misunderstand, it's still far off.' The master said, 'Great Master, you'd better not deceive people.' While walking in front of the mountain gate, seeing a dog barking, Xin said, 'This thing has no Buddha-nature.' The master said, 'But it scratches the Great Master's itch.' Xin laughed loudly, and the master also laughed loudly. After the assembly paid their respects, Xin looked around, and the assembly stood still. Xin said, 'They are all honest people.' The master said, 'Who dares to make a move in front of the Great Master?' Zen Master Shanci (Zen Master Shanci) asked, 'Shakya (Shakyamuni Buddha) hid...'
室。凈名默然。盡屬化門邊事。不落今時。請師道一句。師曰。未問已前答了也。曰阿誰證明。師曰。十字街頭廖鬍子。又問。先師不了事。你我共知。作么生與先師了卻。師曰。蒼天中更添冤苦。曰非兄不委。師曰。逢人切忌錯舉。又問。十年同學唱。拍板不相離。此去理安。兄還見我否。師曰。無人處斫額相望。曰渠無面目。望個甚麼。師曰。草賊大敗。問。拈椎豎拂即且置。斬新條令道將來。師曰。一掌一握血。曰須老兄始得。師曰。是我罪過。又問。談玄說妙。先哲所訶。瞬目揚眉。今時禪弊。去此二途。如何是兄的的為人處。師曰。我不教壞人家男女。曰忒煞婆心。師曰。龍蛇易辯。衲子難瞞 僧問。大悲千手眼。那只是正眼。師云。急水灘頭下釣絲 僧問。對面不識時如何。師云。刀斧斫不開。問。如何是法身三種病。師曰。灸瘡瘢。曰如何二種光。師曰。覷著則瞎 問。大徹底人。本脫生死。因甚命根不斷。師曰。螺螄吞卻鴨。順治乙未夏。磬山解制后。師將方丈所有器皿。各具手書。分送諸方為遺念。乃杖錫出遊。至武康報恩掃塔。晤琇禪師。備托法門大事。預定逝期。於九月二十七日。行至吳江。寓應天寺。如期坐逝。門弟子迎龕。塔于南澗。弘覺忞禪師。為之銘塔。語錄。奏請入藏。外有續燈存
【現代漢語翻譯】 現代漢語譯本： 室。Vimalakirti（維摩詰，佛教在家菩薩）默然不語。這一切都屬於教化眾生的方便之門，不落入當今的俗套。請禪師您說一句。
禪師說：『未問之前已經回答了。』
問：『誰來證明？』
禪師說：『十字街頭的廖鬍子。』
又問：『先師未了之事，你我都知道。如何替先師了卻？』
禪師說：『蒼天之中更添冤苦。』
問：『不是師兄不瞭解。』
禪師說：『逢人切忌錯誤地舉薦。』
又問：『十年同學唱和，拍板不離手。此去理安，師兄還會見我嗎？』
禪師說：『無人處以額相望。』
問：『他沒有面目，望個什麼？』
禪師說：『草寇大敗。』
問：『拈椎豎拂且放一邊，嶄新的條令說來聽聽。』
禪師說：『一掌一握血。』
問：『須得老兄才行。』
禪師說：『是我的罪過。』
又問：『談玄說妙，是先哲所呵斥的；瞬目揚眉，是當今禪宗的弊病。去除這兩種途徑，如何是師兄您真正的為人處世之道？』
禪師說：『我不教壞人家的男女。』
問：『太婆心切了。』
禪師說：『龍蛇容易分辨，衲子難以欺瞞。』
僧人問：『大悲千手眼，哪一隻才是正眼？』
禪師說：『急水灘頭下釣絲。』
僧人問：『對面不相識時如何？』
禪師說：『刀斧也砍不開。』
問：『如何是法身的三種病？』
禪師說：『灸瘡瘢。』
問：『如何是二種光？』
禪師說：『看著就瞎。』
問：『大徹大悟的人，本來脫離生死，為什麼命根不斷？』
禪師說：『螺螄吞卻鴨。』
順治乙未年（1655年）夏天，磬山禪師解制后，將方丈所有的器皿，各寫上手書，分送各方作為遺念，於是拄杖出遊，至武康報恩寺掃塔，會晤琇禪師，詳細囑託法門大事，預先定下逝世的日期，於九月二十七日，行至吳江，寓居應天寺，如期坐化逝世。門下弟子迎回靈龕，安葬于南澗。弘覺忞禪師為他撰寫銘塔。語錄奏請收入藏經，另有續燈存世。
【English Translation】 English version: Room. Vimalakirti (凈名, a lay Buddhist figure known for his profound wisdom) remained silent. All of this belongs to the expedient means of transformation, not falling into the conventions of the present time. I request the master to say a word.
The master said, 'It was answered before you asked.'
Asked, 'Who can prove it?'
The master said, 'Liao Huzi at the crossroads.'
Again asked, 'The late master's unfinished business, you and I both know. How can we complete it for the late master?'
The master said, 'Adding more grievances in the heavens.'
Asked, 'It's not that my brother doesn't understand.'
The master said, 'When meeting people, be careful not to recommend wrongly.'
Again asked, 'Ten years of singing together, the clapper never leaving our hands. Going to Li'an from here, will you still see me, brother?'
The master said, 'Gazing at each other with our foreheads in a deserted place.'
Asked, 'He has no face, what is there to gaze at?'
The master said, 'The bandit army is utterly defeated.'
Asked, 'Setting aside raising the mallet and the whisk, tell me about the brand-new ordinances.'
The master said, 'A palmful and a handful of blood.'
Asked, 'It must be you, old brother, who can do it.'
The master said, 'It is my fault.'
Again asked, 'Discussing the mysterious and expounding the subtle are what the wise men of the past condemned; winking and raising eyebrows are the current malpractices of Chan (禪, Zen). Leaving these two paths, what is your true way of being?'
The master said, 'I do not corrupt other people's sons and daughters.'
Asked, 'Too much grandmotherly kindness.'
The master said, 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.'
A monk asked, 'The thousand hands and eyes of Great Compassion, which one is the true eye?'
The master said, 'Casting a fishing line in a rapid stream.'
A monk asked, 'What if one doesn't recognize the person in front of them?'
The master said, 'It cannot be cut open by knives and axes.'
Asked, 'What are the three illnesses of the Dharmakaya (法身, the body of the Dharma)?'
The master said, 'Moxibustion scars.'
Asked, 'What are the two kinds of light?'
The master said, 'Looking at them will make you blind.'
Asked, 'A person who is thoroughly enlightened is originally free from birth and death, so why does the root of life not cease?'
The master said, 'A snail swallows a duck.'
In the summer of the Yiwei year (1655) of the Shunzhi (順治) reign, after Master Qingshan (磬山) concluded his retreat, he wrote on all the utensils in his abbot's room and sent them to various places as mementos. Then he set out on a pilgrimage, visited Bao'en Temple (報恩寺) in Wukang (武康) to sweep the pagoda, met with Chan Master Xiu (琇), and entrusted him with the important matters of the Dharma, predetermining the date of his passing. On the twenty-seventh day of the ninth month, he traveled to Wujiang (吳江) and stayed at Yingtian Temple (應天寺), where he passed away in meditation as scheduled. His disciples welcomed his remains and buried them in Nanjian (南澗). Chan Master Hongjue Min (弘覺忞) wrote an inscription for his pagoda. His recorded sayings were submitted to be included in the Tripitaka (藏經), and there is also a sequel to his biography extant.
稿。行世。
湖州報恩玉林通琇禪師
蓉城楊氏子。童子時。一長者。令諸晚學。各閉目一回。反觀念起。眾童子各言。起念畢。師良久云。某甲反觀。無念可得。參天隱修和尚于磬山。命充侍司。隨堂坐香。一夕未開靜。即進方丈。修見云。今日香完何早。師云。自是我不去坐香。修云。見甚道理不去坐。師云。即今亦無不坐。修驀拈案上石屋錄。問云。者個是甚麼。師云。卻請和尚道。修云。你不道。教老僧道。師云。情知和尚不敢道。修云。石屋錄。我為甚不敢道。師云。隨他去也。修云。贓誣老僧。師者里透不過。直得大淚如雨。一晚目不交睫。立修單側。竟忘入寮。至五鼓。修呼云。不用急。我為你舉則古話。當初有個龐居士。初見人時。也似你一般。孤孤迥迥。開口便問人。不與萬法為侶者是誰。馬祖當時為甚蹋向前一步云。待汝一口吸盡西江水。即與汝道。師云。某有一頌。修云。汝頌云何。師呈頌云。不侶萬法的為誰。誰亦不立始親渠。有意馳求轉暌隔。無心識得不相違。修云。不問你不侶萬法。要你會一口吸盡西江水。師于言下大悟。乃拂袖而出。自後凡有徴詰。皆當機不讓。修深肯之 師掩關蓉城江干。修遷武康報恩。連書促師云。老僧在報恩。精神日不如前。當知我必不久人世。
【現代漢語翻譯】 現代漢語譯本 湖州報恩玉林通琇禪師
蓉城楊氏之子。童年時，一位長者讓學童們各自閉目片刻，反觀念頭從何而起。眾童子各自說，念頭已經生起完畢。禪師過了很久說，『我反觀，沒有念頭可以得到。』
他跟隨天隱修和尚在磬山參禪，被安排擔任侍者。他跟隨大眾一起坐香。一天晚上還沒開靜，他就進入方丈室。修和尚問：『今天坐香怎麼這麼早就結束了？』禪師說：『我自己沒有去坐香。』修和尚問：『你見到什麼道理不去坐香？』禪師說：『現在也沒有不坐。』修和尚拿起案上的《石屋錄》，問道：『這個是什麼？』禪師說：『請和尚說。』修和尚說：『你不說，教老僧我說？』禪師說：『情知和尚不敢說。』修和尚說：『《石屋錄》，我為什麼不敢說？』禪師說：『隨他去吧。』修和尚說：『你誣陷老僧。』禪師在這裡無法通過，禁不住大哭，淚如雨下。一晚上沒有閤眼，站在修和尚的禪床旁邊，竟然忘記回寮房。到了五更，修和尚呼喚說：『不用著急。我為你舉一個古話。當初有個龐居士（在家修行的佛教徒），初次見人時，也像你一樣，孤零零的。開口就問人，不與萬法為侶的是誰？馬祖（709-788）當時為什麼向前一步說，等你一口吸盡西江水，就告訴你。』禪師說：『我有一首偈。』修和尚說：『你的偈是什麼？』禪師呈上偈語說：『不與萬法為侶的是誰？誰也不立才與他親近。有意追求反而疏遠，無心才能認識到不相違背。』修和尚說：『我不問你不與萬法為侶，我要你會一口吸盡西江水。』禪師在言下大悟，於是拂袖而去。自此以後，凡有提問，他都當機立斷，毫不退讓。修和尚深深地認可了他。
禪師在蓉城江邊閉關。修和尚遷往武康報恩寺，連續寫信催促禪師說：『老僧在報恩寺，精神一天不如一天，當知我必定不久於人世。』
【English Translation】 English version Zen Master Yulin Tongxiu of Bao'en Temple in Huzhou
He was a son of the Yang family in Rongcheng. As a child, an elder asked the young students to close their eyes briefly and reflect on the origin of their thoughts. The young students each said that their thoughts had arisen. The Zen master said after a long pause, 'When I reflect, I cannot find any thought to grasp.'
He followed Zen Master Tianyin Xiu at Qingshan, where he was assigned to be an attendant. He joined the assembly in sitting meditation. One evening, before the end of the session, he entered the abbot's room. Zen Master Xiu asked, 'Why is the meditation session over so early today?' The Zen master said, 'I did not attend the sitting meditation myself.' Zen Master Xiu asked, 'What principle did you realize that made you not attend the sitting meditation?' The Zen master said, 'Even now, there is no non-sitting.' Zen Master Xiu picked up the 'Shishi Lu (Record of Stone House)' from the table and asked, 'What is this?' The Zen master said, 'Please, Master, tell me.' Zen Master Xiu said, 'You don't say? You want this old monk to say?' The Zen master said, 'I know that Master dares not say.' Zen Master Xiu said, 'The 'Shishi Lu', why would I not dare to say?' The Zen master said, 'Let it be.' Zen Master Xiu said, 'You are falsely accusing this old monk.' The Zen master could not pass through this point, and he burst into tears. He did not close his eyes all night, standing beside Zen Master Xiu's meditation platform, forgetting to return to his room. At the fifth watch, Zen Master Xiu called out, 'Don't be anxious. I will give you an old saying. In the past, there was a layman named Pang (Pang Yun, 740-808), who, when he first met people, was just like you, isolated and alone. He would open his mouth and ask people, 'Who is it that does not associate with the myriad dharmas?' Why did Mazu (Mazu Daoyi, 709-788) step forward and say, 'When you have swallowed the entire West River in one gulp, I will tell you.' The Zen master said, 'I have a verse.' Zen Master Xiu said, 'What is your verse?' The Zen master presented the verse, saying, 'Who is it that does not associate with the myriad dharmas? Only by not establishing anything can one be close to him. Intentionally seeking only leads to estrangement; only without intention can one recognize non-contradiction.' Zen Master Xiu said, 'I am not asking you about not associating with the myriad dharmas; I want you to be able to swallow the entire West River in one gulp.' The Zen master had a great enlightenment upon hearing these words, and he left with a flick of his sleeve. From then on, whenever there were questions, he would respond decisively and without hesitation. Zen Master Xiu deeply acknowledged him.
The Zen master entered seclusion by the Jiang River in Rongcheng. Zen Master Xiu moved to Bao'en Temple in Wukang and repeatedly wrote letters urging the Zen master, saying, 'This old monk is at Bao'en Temple, and my spirit is declining day by day. You should know that I will surely not be in this world for much longer.'
得書即來。有最要語分付。師得書。破關詣修。不作禮近前叉手云。狂兒國土。父不容過。者個峰頭。還是老漢住處么。修云。你且站下腳。與你道。師驀掀倒香案而出。修高聲云。將拄杖來。師遙應云。劍去久矣。次日。修上堂。維那擬白椎。師喝住云。待我問了話白椎。便問云。昔日大唐國里無禪師。而今國里還有么。修拈拄杖作打勢云。看棒。師便喝。修亦喝。師復喝一喝。轉身云。不是狂兒多意氣。祇因曾透上頭關。便出。修喝一喝。師亦喝。遙聞維那重白椎。師乃高聲云。嘆死氣 住報恩上堂。拈拄杖曰。奇特因緣。須奇特人拈出。驚群句子。于驚群處舉揚。今日既遇奇特人。有奇特緣。真是驚群處。舉驚群句。且道。驚群句作么生舉。驀召大眾曰。吳中石佛大 示眾。舉道吾每執木劍因緣云。吠虛逐塊韓盧。咬著半醒半醉漢子。終不免大家草里輥。道吾若於者僧才欲取劍。便一腳蹋翻。儻其知非。不惟令彼頓易皮毛。自亦頭正尾正。那堪不示本分草料。木劍竟成戲具 示眾。透脫末後牢關。云庵正罵。洞達歷祖綱宗。妙喜猶呵。汝等諸人。趣曏者個法門。大須仔細。前溪水急魚行澀。后嶺風高鳥泊難 示眾。舉殃崛摩羅產難因緣云。且道。世尊者兩語。是個什麼道理。得恁么靈驗。救得人家產難。驀喝一
【現代漢語翻譯】 現代漢語譯本 接到信就來。有最重要的話要囑咐你。該禪師接到信后，便闖關去拜訪修禪師（含義未知）。他不作揖，走上前去叉手說道：『你這狂妄之徒的國土，連父親都不讓通過。這個峰頭，還是老漢我的住處嗎？』修禪師說：『你且站穩腳跟，我來告訴你。』該禪師突然掀翻香案走了出去。修禪師高聲喊道：『拿拄杖來！』該禪師遙遙應道：『劍離開很久了。』第二天，修禪師上堂說法，維那（含義：寺院中負責維持秩序的僧人）準備敲椎（含義：一種法器）宣告開始，該禪師喝止道：『等我問完話再敲椎。』便問道：『過去大唐國（618年-907年）里沒有禪師，現在國家裡還有嗎？』修禪師拿起拄杖作勢要打，該禪師便喝了一聲。修禪師也喝了一聲。該禪師又喝了一聲，轉身說道：『不是我這狂妄之徒多意氣，只因爲我曾經突破了最上層的關卡。』說完便走了出去。修禪師喝了一聲，該禪師也喝了一聲。遠遠聽到維那重新敲椎宣告開始，該禪師於是高聲說道：『嘆息啊，死氣沉沉！』 住報恩寺上堂說法，拈起拄杖說：『奇特的因緣，必須由奇特的人來拈出。驚人的句子，要在驚人的地方宣揚。今天既然遇到了奇特的人，有了奇特的因緣，真是驚人的地方。宣揚驚人的句子。』那麼，驚人的句子要怎麼宣揚呢？突然召集大眾說：『吳中的石佛大！』 開示大眾，引用道吾禪師（含義：唐代禪師）每次拿著木劍的因緣公案說：『像狗一樣追逐土塊的韓盧（含義：古代名犬），咬住那些半醒半醉的人。終究免不了大家一起在草叢裡打滾。如果道吾禪師想要從這個僧人那裡奪取木劍，就應該一腳踢翻他。如果他知道錯了，不僅能讓他立刻改變面貌，自己也能頭正尾正。』哪裡能不給他展示本分的草料呢？木劍最終成了玩具。 開示大眾，『透脫最後的牢關，云庵禪師（含義：宋代禪師）還在罵。洞達歷代祖師的綱宗，妙喜禪師（含義：南宋禪師）還在呵斥。你們這些人，想要趣向這個法門，必須非常仔細。前溪水流湍急，魚兒難以遊動；後山山風凜冽，鳥兒難以棲息。』 開示大眾，引用央掘摩羅（含義：釋迦牟尼佛的弟子）生產遇難的因緣公案說：『那麼，世尊（含義：釋迦牟尼佛）這兩句話，是個什麼道理呢？竟然如此靈驗，救了人家生產的災難。』突然喝了一聲！
【English Translation】 English version Come immediately upon receiving this letter. I have the most important words to impart to you. Upon receiving the letter, the master broke through the barrier and went to visit Xiu (meaning unknown). Without bowing, he approached with his hands clasped and said, 'In the land of you madman, even my father is not allowed to pass. Is this peak still my old man's dwelling?' Xiu said, 'Stand firm for a moment, and I will tell you.' The master suddenly overturned the incense table and went out. Xiu shouted loudly, 'Bring the staff!' The master responded from afar, 'The sword has been gone for a long time.' The next day, Xiu ascended the hall to preach. The director of ceremonies (meaning: the monk in charge of maintaining order in the monastery) prepared to strike the gavel (meaning: a kind of Dharma instrument) to announce the start, but the master stopped him, saying, 'Wait until I have asked my question before striking the gavel.' Then he asked, 'In the past, there were no Zen masters in the Great Tang Dynasty (618-907), but are there any in the country now?' Xiu raised his staff as if to strike, and the master shouted. Xiu also shouted. The master shouted again, turned around, and said, 'It is not that I, this madman, am full of spirit, but because I have once broken through the highest barrier.' Then he went out. Xiu shouted, and the master also shouted. From afar, the director of ceremonies was heard striking the gavel again. The master then shouted loudly, 'Alas, a deathly stillness!' Residing at Bao'en Temple, ascending the hall to preach, he picked up the staff and said, 'A unique cause and condition must be picked out by a unique person. Astonishing words must be proclaimed in astonishing places. Today, since we have met a unique person and have a unique cause and condition, it is truly an astonishing place. Proclaim astonishing words.' So, how should astonishing words be proclaimed? Suddenly summoning the assembly, he said, 'The stone Buddha in Wu is great!' Instructing the assembly, he quoted the koan of Zen Master Daowu (meaning: a Zen master of the Tang Dynasty) always holding a wooden sword, saying, 'Like a dog chasing clods of earth, Han Lu (meaning: a famous ancient dog) bites those who are half-awake and half-drunk. In the end, everyone is bound to roll around in the grass together. If Zen Master Daowu wanted to take the wooden sword from this monk, he should kick him over with one foot. If he knew he was wrong, not only could he immediately change his appearance, but he himself could also be upright from head to tail.' How could he not show him the fodder of his own nature? The wooden sword ultimately became a toy. Instructing the assembly, 'Breaking through the final stronghold, Zen Master Yun'an (meaning: a Zen master of the Song Dynasty) is still scolding. Penetrating the lineage of the ancestral masters, Zen Master Miaoxi (meaning: a Zen master of the Southern Song Dynasty) is still rebuking. You people, wanting to approach this Dharma gate, must be very careful. The water in the front stream is rapid, and the fish find it difficult to swim; the wind on the back mountain is fierce, and the birds find it difficult to perch.' Instructing the assembly, he quoted the koan of Angulimala (meaning: a disciple of Shakyamuni Buddha) encountering difficulties in childbirth, saying, 'So, what is the principle behind these two sentences of the World-Honored One (meaning: Shakyamuni Buddha)? They are so efficacious that they save people from the calamity of childbirth.' Suddenly, he shouted!
喝云。莫做夢。山僧為汝諸人。說個譬喻。恰似人來買生薑。世尊乃與他一大把人蔘。其時將去。竟作生薑受用。帶累人亂咬嚼。吞了吐不得。吐了吞不得。如今者里。有不亂咬嚼的出來。山僧與汝三十拄杖。何故。世尊當年折本。山僧今日與他上利 示眾。舉唐州大乘遵禪師上堂云。上來又不問。下去又不疑。不知是不是。是即也大奇。師云。其時無量大眾。一時成道 師問行堂。飯桶裡多少達磨眼睛。堂罔措。問火頭。三世諸佛。向火焰里說法。還端的也未。頭亦罔措。師指旁立一僧云。惟有者個師僧解答話。便歸方丈 師問僧。樹凋葉落時如何。進云。不隔一絲毫。師云。機不離位。墮在毒海。僧喝。師便打 居士問。明知日用不離者個。為什麼道不得。師云。知之一字。眾禍之門 僧問。昔日高祖道。海底泥牛銜月走。巖前石虎抱兒眠。鐵蛇鉆入金剛眼。崑崙騎象鷺鶿牽。意旨如何。師曰。好兒終不使爺錢 示眾。山僧說得一篇好佛法。懸在雨花橋上。大眾各自看取。良久曰。伯樂曾三顧。千金誰解增。贈君君不納。完璧倚枯藤 示眾。老窗敗屋。紙帳青燈。此中有人得些子意味否。夜來風色峭。釀雪已三分 僧問。如何是本分事。師曰。管人家煙沖大小 僧問。撾鼓鳴鐘。所為何事。師曰。換人眼睛。師初
【現代漢語翻譯】 現代漢語譯本 喝云。不要做夢。老衲為你們各位說個比喻，就像有人來買生薑，世尊（釋迦牟尼佛）卻給了他一大把人蔘。那人當時拿回去，竟然把它當作生薑來食用，連累人們胡亂地咀嚼，吞也吞不下去，吐也吐不出來。如今這裡，有不胡亂咀嚼的人出來，老衲賞你三十拄杖。為什麼呢？世尊當年虧了本，老衲今天給他加上利息。 開示大眾。舉唐州大乘遵禪師上堂說：『上來也不問，下去也不懷疑，不知是不是。是，那就太奇怪了。』禪師說：『當時無量的大眾，一時都成道了。』 禪師問行堂：『飯桶裡有多少達摩（禪宗初祖）的眼睛？』行堂不知所措。問火頭：『三世諸佛（過去、現在、未來一切諸佛），在火焰里說法，還確實嗎？』火頭也茫然不知所措。禪師指著旁邊站立的一個僧人說：『只有這位師僧能解答我的話。』便回方丈去了。 禪師問僧人：『樹木凋零葉子落下時如何？』僧人回答：『不隔一絲毫。』禪師說：『機不離位，墮在毒海。』僧人呵斥。禪師便打他。 居士問：『明明知道日常使用不離這個，為什麼說不出來？』禪師說：『知之一字，是眾禍之門。』 僧人問：『昔日高祖（可能是指某位禪宗祖師）說：海底泥牛銜月走，巖前石虎抱兒眠，鐵蛇鉆入金剛眼，崑崙騎象鷺鶿牽。意旨如何？』禪師說：『好兒子終究不花老子的錢。』 開示大眾。老衲說了一篇好佛法，懸掛在雨花橋上，大眾各自去看。良久說：『伯樂曾經三次顧盼，千金又有誰能增添？贈送給你你卻不接受，完美的玉璧只能倚靠著枯藤。』 開示大眾。老舊的窗戶破敗的房屋，紙糊的帳子青色的燈。這裡有人能得到些許意味嗎？夜裡風聲淒厲，釀雪已經有了三分。 僧人問：『如何是本分事？』禪師說：『管人家煙囪大小。』 僧人問：『敲鼓鳴鐘，所為何事？』禪師說：『換人眼睛。』禪師最初……
【English Translation】 English version He Yun. Don't dream. This old monk will tell you all a parable. It's just like someone coming to buy ginger, but Shakyamuni Buddha (the founder of Buddhism) gives him a large handful of ginseng. At that time, he takes it back and actually uses it as ginger, implicating people in chewing it randomly, unable to swallow it or spit it out. Now here, if there is someone who doesn't chew it randomly, this old monk will reward you with thirty blows of the staff. Why? Shakyamuni Buddha lost money that year, and this old monk is adding interest to it today. Instructing the assembly. Quoting Chan Master Dacheng Zun of Tangzhou, who said in his sermon: 'Coming up, you don't ask; going down, you don't doubt. You don't know if it is or isn't. If it is, then it's too strange.' The Chan Master said, 'At that time, the immeasurable assembly all attained enlightenment at once.' The Chan Master asked the server: 'How many eyes of Bodhidharma (the first patriarch of Zen Buddhism) are in the rice bucket?' The server was at a loss. He asked the cook: 'Do the Buddhas of the three times (past, present, and future) truly preach the Dharma in the flames?' The cook was also at a loss. The Chan Master pointed to a monk standing beside him and said, 'Only this monk can answer my words.' Then he returned to his abbot's room. The Chan Master asked a monk: 'What is it like when the trees wither and the leaves fall?' The monk replied, 'Not separated by a single hair.' The Chan Master said, 'The machine doesn't leave its position, falling into the sea of poison.' The monk shouted. The Chan Master then hit him. A layman asked: 'Clearly knowing that daily use is inseparable from this, why can't it be spoken?' The Chan Master said, 'The word 'knowing' is the gate of all misfortunes.' A monk asked: 'In the past, Gaozu (possibly referring to a Zen patriarch) said: 'A mud ox from the bottom of the sea carries the moon as it walks, a stone tiger in front of the cliff embraces its cub as it sleeps, an iron snake drills into the diamond eye, a heron leads an elephant riding on Kunlun Mountain.' What is the meaning?' The Chan Master said, 'A good son will never spend his father's money.' Instructing the assembly. This old monk has spoken a good Dharma, hanging it on the Rain Flower Bridge, let everyone look at it for themselves. After a long time, he said: 'Bole once looked back three times, who can add a thousand gold? Giving it to you, you don't accept it, the perfect jade can only lean against the withered vine.' Instructing the assembly. Old windows, dilapidated houses, paper tents, green lamps. Is there anyone here who can get a little taste of it? The wind is sharp tonight, and snow is brewing in thirds. A monk asked: 'What is one's fundamental duty?' The Chan Master said: 'Mind other people's chimney size.' A monk asked: 'What is the purpose of beating drums and ringing bells?' The Chan Master said: 'Changing people's eyes.' The Chan Master initially...
主報恩。齒最少。道望四馳。順治己亥春。 詔迎入京。命住萬善殿。 御駕親臨。師升座。舉西余端村裡師子話。下座。上大悅。 賜大覺禪師。紫衣金印。是年。師告假還山。次年秋。上于馬上有省。連 詔敦請至京。日窮玄奧。又 詔師。為一千五百僧。授菩薩大戒。加封普濟能仁國師。康熙乙卯秋。示疾。說偈而化。壽六十二。坐夏四十三。門人奉全身於天目東塢。塔號璚云。保和殿大學士王熙。為撰銘。語錄奏請入藏。
南嶽綠蘿山茨際禪師
邗之通州李氏子。兒時。父遇相師云。爾子。骨格太清。年未必永。乃舍之出家。初侍東隱若昧法師。聽講有會。禮辭參方。謁金粟悟和尚。一見便問。客散堂空時如何。悟曰。是甚麼時節。師便喝。悟便打。師又喝。悟又打。師禮拜云。今日起動和尚。上磬山參修和尚。問。昔日聞風。今日覿面。覿面一句。請師分付。修曰。你試道看。師便禮拜。修云。也當不得。師轉身便出。一日修問。只如百丈。于馬祖喝下。得個甚麼。師云。若有得。即鈍置馬祖也。修云。他道三日耳聾聻。師云。某亦不可更作野狐精見解。修乃休去。一日修問。古人道有句無句。子如何會。師云。石長無根草。山藏不動云。修云。如藤倚樹聻。師云。吾常於此切。修云。樹倒藤
【現代漢語翻譯】 現代漢語譯本 主報恩禪師，年齡最小，但道行聲望遠播。清朝順治己亥年（1659年）春天，奉詔進京，住在萬善殿。順治皇帝親自駕臨，禪師升座說法，講述西余端村裡師子的話頭。說法完畢，順治皇帝非常高興，賜予大覺禪師的稱號，以及紫衣和金印。這年，禪師請假返回山中。第二年秋天，順治皇帝在騎馬時有所領悟，再次下詔懇請禪師進京，每日探討玄奧佛理。又下詔讓禪師為一千五百名僧人傳授菩薩大戒，加封普濟能仁國師。清朝康熙乙卯年（1675年）秋天，禪師示現疾病，說完偈語后圓寂，享年六十二歲，僧臘四十三年。門人將禪師的全身供奉在天目山東塢，塔號為璚云。保和殿大學士王熙為禪師撰寫銘文，語錄奏請收入藏經。
南嶽綠蘿山茨際禪師
禪師是邗州通州李家的孩子。小時候，父親遇到一位相士說：『你的孩子骨骼清奇，但壽命可能不長。』於是將他捨棄出家。起初侍奉東隱若昧法師，聽講有所領會，於是告辭去參訪各地。拜謁金粟悟和尚，一見面悟和尚便問：『客散堂空時如何？』悟和尚說：『是什麼時節？』禪師便喝斥一聲。悟和尚便打他。禪師又喝斥一聲，悟和尚又打他。禪師禮拜說：『今日驚動了和尚。』後來禪師到上磬山參拜修和尚，修和尚問：『昔日聞風，今日覿面，覿面一句，請師分付。』修和尚說：『你試著說看。』禪師便禮拜。修和尚說：『也當不得。』禪師轉身便離開。一天，修和尚問：『只如百丈禪師，在馬祖的喝斥下，得到了什麼？』禪師說：『若有所得，就鈍置了馬祖。』修和尚說：『他說道三日耳聾呢。』禪師說：『我也不可再作野狐精的見解。』修和尚便不再說話。一天，修和尚問：『古人道有句無句，你如何理解？』禪師說：『石長無根草，山藏不動云。』修和尚說：『如藤倚樹呢？』禪師說：『我常在此處體會。』修和尚說：『樹倒藤』
【English Translation】 English version Master Bao'en, the youngest in age, had his virtue and reputation spread far and wide. In the spring of the Ji Hai year (1659) of the Shunzhi reign of the Qing Dynasty, he was summoned to the capital and resided in the Wanshan Hall. The Shunzhi Emperor personally attended, and the Master ascended the seat to preach, citing the 'Lion's Roar' story from Duan Cun Li. After the sermon, the Emperor was greatly pleased and bestowed upon him the title of Great Enlightenment Chan Master, along with a purple robe and a golden seal. In that year, the Master requested leave to return to the mountains. The following autumn, the Emperor had an epiphany while riding a horse and once again issued an edict earnestly requesting the Master to come to the capital, where they discussed profound Buddhist principles daily. The Emperor also ordered the Master to administer the Bodhisattva precepts to fifteen hundred monks, and further bestowed upon him the title of National Master of Universal Salvation and Benevolent Endurance. In the autumn of the Yi Mao year (1675) of the Kangxi reign, the Master showed signs of illness and passed away after reciting a verse, at the age of sixty-two, with forty-three years of monastic life. His disciples enshrined his whole body in Dongwu, Tianmu Mountain, and the pagoda was named Qiong Yun. Wang Xi, a Grand Scholar of the Hall of Preserving Harmony, wrote an inscription for him, and his recorded sayings were submitted for inclusion in the Tripitaka.
Chan Master Ci Ji of Green Vine Mountain, Nanyue
He was a child of the Li family in Tongzhou, Hanzhou. When he was a child, his father met a fortune teller who said, 'Your son has a very pure bone structure, but his life may not be long.' So he gave him up to become a monk. Initially, he served Dharma Master Dongyin Ruomei, and after listening to lectures, he had some understanding, so he bid farewell to visit various places. He visited Abbot Wu of Jin Su Temple, and upon meeting him, Abbot Wu asked, 'What is it like when the guests have dispersed and the hall is empty?' Abbot Wu said, 'What time is it?' The Master then shouted. Abbot Wu then hit him. The Master shouted again, and Abbot Wu hit him again. The Master bowed and said, 'Today I have disturbed the Abbot.' Later, the Master went to Shangqing Mountain to visit Abbot Xiu, and Abbot Xiu asked, 'In the past, I heard the wind, and today I meet face to face. Please tell me about the face-to-face saying.' Abbot Xiu said, 'You try to say it.' The Master then bowed. Abbot Xiu said, 'It's not right either.' The Master turned around and left. One day, Abbot Xiu asked, 'Just like Chan Master Baizhang, what did he get from Mazu's shout?' The Master said, 'If there is something to be gained, then Mazu would be dulled.' Abbot Xiu said, 'He said he was deaf for three days.' The Master said, 'I cannot have the understanding of a wild fox spirit again.' Abbot Xiu then stopped talking. One day, Abbot Xiu asked, 'The ancients said there are sentences and no sentences, how do you understand it?' The Master said, 'Stones grow rootless grass, mountains hide motionless clouds.' Abbot Xiu said, 'What about vines leaning on trees?' The Master said, 'I often experience it here.' Abbot Xiu said, 'When the tree falls, the vine'
枯。又作么生。師低頭而出 黃端伯司理。請住東明祖庭。師云。聞居士開先有省推倒廬山。是否。士云。還見廬山么。師云。待你扶起。士云。乍喚東明。師云。作家作家。士休去。少頃。士問。大師一向在甚麼處住。師云。居士道。山僧即今在甚麼處住。士云。出此門不得。師云。居士還出得此門么。士擬議。師云。卻是居士出此門不得 住綠蘿上堂。山僧者里。也不論玄。也不論妙。也不論禪。也不論道。只要你們生死心破。生死心若不破。便是閻王老子面前。吃鐵棒的公招。所以云。參須實參。悟須實悟。閻羅大王不怕多語。不勞久立。珍重 住南源示眾。諸方有玄妙禪。有性理禪。有細膩禪。有逐日常進禪。有休去歇去禪。有大法小法禪。與人理會。與人咬嚼。山僧此間。且無如許多禪。只有遠祖百丈大智禪師。留得一把鈍鐵鋤頭。逐日要人使用。使用得純熟。若到力忘於己。手忘於心。目前不見有可開之田。腳下不見有可立之地。忽然鋤轉山河大地百雜碎。露出當人雙眼睛。大眾。即今把柄在阿誰手裡。驀擲拄杖云。當陽拈出大家看 僧問。大死的人。卻活時如何。師云。喚來與山僧洗腳。問。如何是學人轉身處。師云。速禮三拜。如何是學人親切句。師云。分明記取 僧問。古人云。三千里外逢人不審
【現代漢語翻譯】 現代漢語譯本 枯。又該如何呢？師父低頭走了出去。 黃端伯居士，請師父住持東明祖庭。師父說：『聽說居士您以前在開先寺開悟，推倒了廬山，是這樣嗎？』居士說：『還見到廬山嗎？』師父說：『等你扶起來。』居士說：『剛被叫做東明。』師父說：『真作家，真作家。』居士沉默不語。 過了一會兒，居士問：『大師您一向住在什麼地方？』師父說：『居士說說看，山僧我現在住在什麼地方？』居士說：『出不了這個門。』師父說：『居士您能出得了這個門嗎？』居士猶豫不決。師父說：『卻是居士您出不了這個門。』 住持綠蘿寺時上堂說法：山僧我這裡，也不談玄，也不論妙，也不說禪，也不講道，只要你們破除生死之心。生死之心若不破，便是在閻王老子面前，吃鐵棒的公開招認。所以說，參禪要實實在在的參，開悟要實實在在的悟。閻羅大王不怕多說話。不勞大家久站，珍重。』 住持南源寺時向大眾開示：各處有玄妙禪，有性理禪，有細膩禪，有逐日精進禪，有休歇禪，有大法小法禪，與人講解，與人咀嚼。山僧我這裡，卻沒有這麼多禪。只有遠祖百丈大智禪師，留下一把鈍鐵鋤頭，每天要人使用。使用得純熟，若到用力而忘了自己，手也忘了心，眼前看不見有可開墾的田地，腳下看不見有可站立的地方，忽然一鋤頭下去，山河大地粉碎，露出當人的雙眼。大眾，現在鋤頭的把柄在誰的手裡？』猛地擲下拄杖說：『當面拈出給大家看。』 有僧人問：『大死的人，卻活過來時如何？』師父說：『喚來與山僧洗腳。』問：『如何是學人轉身處？』師父說：『速速禮拜三拜。』如何是學人親切句？師父說：『分明記取。』 有僧人問：『古人說，三千里外逢人不審。
【English Translation】 English version Silent. What to do next? The master lowered his head and went out. Layman Huang Duanbo requested the master to reside at the ancestral temple of Dongming. The master said, 'I heard that when you, layman, attained enlightenment at Kaixian Temple, you pushed down Mount Lu (a famous mountain in China), is that so?' The layman said, 'Do you still see Mount Lu?' The master said, 'Wait for you to lift it up.' The layman said, 'Just called Dongming.' The master said, 'A true author, a true author.' The layman remained silent. After a while, the layman asked, 'Master, where have you been residing all along?' The master said, 'Layman, tell me, where am I residing now?' The layman said, 'You cannot leave this door.' The master said, 'Can you leave this door?' The layman hesitated. The master said, 'It is you, layman, who cannot leave this door.' When residing at the Green Ivy Temple, he ascended the hall to preach: 'I, the monk, here, do not discuss the mysterious, nor talk about the wonderful, nor speak of Chan (Zen), nor lecture on the Tao (the Way), but only want you to break the mind of birth and death. If the mind of birth and death is not broken, then it is in front of Old Yama (the King of Hell), openly confessing to eating iron rods. Therefore, it is said that to practice Chan, one must practice it earnestly; to attain enlightenment, one must attain it earnestly. King Yama is not afraid of much talking. I will not keep everyone standing for long, take care.' When residing at Nanyuan Temple, he instructed the assembly: 'In various places, there is mysterious Chan, there is Chan of nature and principle, there is subtle Chan, there is Chan of daily progress, there is Chan of rest and cessation, there is Chan of great Dharma and small Dharma, explaining to people, chewing for people. I, the monk, here, do not have so much Chan. Only the distant ancestor, Great Wisdom Chan Master Baizhang (a famous Chan master), left behind a blunt iron hoe, which people are required to use every day. If one uses it skillfully, to the point of forgetting oneself in the effort, and the hand forgets the mind, the eyes do not see any field to be cultivated, and the feet do not see any place to stand, suddenly with one hoe, the mountains, rivers, and earth are shattered, revealing the two eyes of the person. Everyone, now, in whose hands is the handle of the hoe?' He suddenly threw down his staff and said, 'I present it to everyone to see.' A monk asked, 'What happens when a person who has greatly died comes back to life?' The master said, 'Call him to wash my feet.' Asked, 'What is the turning point for a student?' The master said, 'Quickly bow three times.' What is the intimate phrase for a student? The master said, 'Clearly remember it.' A monk asked, 'The ancients said, 'Meeting someone beyond three thousand miles, one does not examine him carefully.'
。逢甚麼人。師云。不是別人。崇禎戊寅。師登南嶽。愛祝融之勝。止擲缽峰下。結茅而居。蓋虎穴也。了不為意。桂林王。聞而異之。親至問道。遣內臣侍候。不絕於路。愿迎入宮。堅卻之不得。輒密跡去。王不懌而焚庵。祝庵前石榴樹曰。南來僧。果有道耶。樹即冬實。未幾。開花且結實。王乃益加敬信。訪師卓錫處。折節步行三百里就見之。復為建庵供養 僧問。如何是超佛越祖句。師豎拄杖曰。曏者里薦取。僧便喝。師便打。僧擬進語。師連棒趁出 僧問。如何是學人安身立命處。師曰。待山僧有安身立命處。即向汝道 僧問。手握利劍。因甚猢猻子不死。師曰。全承渠力。甲申春。流賊蹂蹋三楚山中。日食不繼。采薇救饑。誤食野芹。同食二人皆覓療。師曰。何必爾。遂端坐而逝。門人奉全身。塔于綠蘿。箬庵問禪師。銘其塔。語錄奏請入藏。外有南嶽禪燈錄。正法眼藏續集。行世。
陽山松際印中通授禪師
烏程嚴氏子。年十七。投道場山脫白。參磬山修和尚。示狗子話。力參久之。一旦聞畫眉聲。有省。趨見修。修豎起拳曰。道道。師曰。板鳴也。請和尚赴堂。修可之。崇禎九年。出住南麻明慶。遷崇義。後繼席磬山 上堂。門對千峰碧。溪沿一逕幽。更求玄妙旨。撥火覓浮漚。遂下座
【現代漢語翻譯】 現代漢語譯本： 逢什麼人？師父說：『不是別人。』崇禎戊寅年（1638年），師父登上南嶽（地名，位於湖南省衡陽市），喜愛祝融峰（南嶽主峰）的勝景，便在擲缽峰下結茅居住。那裡是老虎的巢穴，師父卻毫不介意。桂林王（明朝藩王）聽說了這件事，感到非常驚異，親自前去問道，派遣內臣侍候，絡繹不絕於路。桂林王希望迎請師父入宮，師父堅決拒絕，桂林王只好悄悄地離開。桂林王因此不高興，就焚燒了師父的庵，對著庵前的石榴樹說：『南來的僧人，果真有道行嗎？』石榴樹竟然在冬天結了果實，不久又開花結果。桂林王更加敬重信服，尋訪師父的住處，不惜降低身份步行三百里去拜見他，又為師父建造庵堂供養。 有僧人問：『如何是超佛越祖的語句？』師父豎起拄杖說：『向這裡領會。』僧人便喝了一聲。師父就打了他。僧人想要說話，師父連著用棒子把他趕了出去。 有僧人問：『如何是學人安身立命的地方？』師父說：『等山僧有了安身立命的地方，就告訴你。』 有僧人問：『手握利劍，為什麼猢猻子不死？』師父說：『全靠它的力量。』甲申年（1644年）春天，流寇蹂躪三楚（泛指湖南湖北一帶），山中糧食斷絕，師父采薇菜充飢，誤食了野芹菜，一同食用的人都去尋求治療，師父說：『何必這樣呢？』於是端坐而逝。門人安葬了他的全身，建塔于綠蘿。箬庵問禪師為他的塔撰寫了銘文，語錄奏請入藏。此外還有《南嶽禪燈錄》、《正法眼藏續集》流傳於世。
陽山松際印中通授禪師 烏程（地名，今浙江湖州吳興區）嚴氏之子，十七歲時，投道場山（地名，位於浙江湖州）出家。參拜磬山修和尚，參『狗子』話頭，努力參究很久，有一天聽到畫眉鳥的叫聲，有所領悟。前去拜見修和尚，修和尚豎起拳頭說：『道！道！』師父說：『板鳴也，請和尚赴堂。』修和尚答應了。崇禎九年（1636年），出任南麻明慶住持，后遷往崇義，後來繼承磬山住持之位。 上堂說法：『門對著千峰碧綠，溪水沿著一條小路幽深。如果還要尋求玄妙的旨意，就像撥開火焰尋找水泡一樣。』於是下座。
【English Translation】 English version: Someone asked: 'Whom did you meet?' The Master said, 'No one else.' In the year Wuyin of the Chongzhen reign (1638), the Master ascended Mount Nan Yue (a mountain range in Hunan Province), admiring the beauty of Zhurong Peak (the main peak of Nan Yue). He settled down at the foot of Drop-Bowl Peak, building a thatched hut to live in. It was a tiger's den, but the Master didn't mind at all. The Prince of Guilin (a Ming dynasty prince) heard of this and was very surprised. He personally came to ask for guidance, sending court officials to attend to the Master, with a constant stream of visitors on the road. The Prince wished to invite the Master into the palace, but the Master firmly refused. The Prince had to leave quietly. The Prince was displeased and burned down the Master's hermitage, saying to the pomegranate tree in front of the hermitage, 'Is the monk who came from the south truly enlightened?' The tree actually bore fruit in winter, and soon blossomed and bore fruit again. The Prince became even more respectful and faithful, seeking out the Master's residence, humbling himself to walk three hundred li to visit him, and building a hermitage for the Master as an offering. A monk asked, 'What is a phrase that transcends Buddhas and Patriarchs?' The Master raised his staff and said, 'Comprehend it right here.' The monk then shouted. The Master struck him. The monk tried to speak, but the Master chased him out with repeated blows of the staff. A monk asked, 'Where is the place for a student to settle down and establish their life?' The Master said, 'When this mountain monk has a place to settle down and establish his life, I will tell you.' A monk asked, 'With a sharp sword in hand, why doesn't the monkey die?' The Master said, 'Entirely relying on its strength.' In the spring of the year Jiashen (1644), bandits ravaged the Three Chu region (a general term for the Hunan and Hubei area). Food was scarce in the mountains, and the Master picked ferns to relieve hunger. He mistakenly ate wild celery, and those who ate it with him sought treatment. The Master said, 'Why bother?' Then he sat upright and passed away. His disciples buried his whole body and built a pagoda at Green Vine. Chan Master Ruo'an wrote an inscription for his pagoda, and his recorded sayings were submitted to be included in the Tripitaka. In addition, the 'Nan Yue Chan Lamp Records' and 'Supplement to the Collection of the Eye of the True Dharma' are circulated in the world.
Chan Master Yinzhong Tongshou of Songji, Yangshan A son of the Yan family of Wucheng (a place name, now Wuxing District, Huzhou, Zhejiang), at the age of seventeen, he entered Daochang Mountain (a place name, located in Huzhou, Zhejiang) to become a monk. He studied with Abbot Xiu of Qingshan, contemplating the 'dog' koan. After diligently contemplating for a long time, one day he heard the song of a thrush and had an awakening. He went to see Abbot Xiu, who raised his fist and said, 'Speak! Speak!' The Master said, 'The board is sounding, please invite the Abbot to the hall.' Abbot Xiu agreed. In the ninth year of Chongzhen (1636), he took up residence at Mingqing in Nanma, and later moved to Chongyi, and later succeeded as abbot of Qingshan. Ascending the hall to preach: 'The door faces a thousand green peaks, the stream follows a secluded path. If you still seek profound meaning, it is like stirring the fire to find bubbles.' Then he descended from the seat.
師性恬退。以應對繁。未幾辭去。隱於陽山。僧問。如何是和尚悟處。師曰。瞞人不得。又問。如何是諸佛出身處。師曰。殿角鵓鳩啼 僧問。雪峰升座輥出木毬。玄沙捉來安住舊處因緣。師曰。陽山不妨再輥。便入方丈 僧問。二十五聖本無優劣。為甚獨選耳根圓通。師曰。翠為毛死 訣眾偈曰。昔人五十知非。予年五十知止。莫云日出事生。須信分明直指。擲筆而逝。
雪嶠信禪師法嗣(四人)
杭州積翠唯一潤禪師
浙之梅東人。族姓楊。年二十三。出家完具。遍參真寂黃檗博山金粟諸老宿。俱有機契。三十五。參雪嶠信禪師于不動軒。言下投機。歷隨匡南開先數載。后信開法禾之東塔。舉師為第一座。送入座元寮。便問。首座何不道取一句。師與一掌 師至匡南。得蒙印可。遂呈心燈續焰偈曰。不動軒中話已遙。開先三度奪高標。福城東畔西風急。一掌酬恩首座寮。丁亥春。信遷雲門。師養病于鹿城祇園。八月信逝。訃至日。師大慟伏枕。草嗣法書。上供座前。順治丁亥九月十九日示寂。塔建庵之後。
越州雲門徹崖宏歇禪師
楚黃游氏子。投廬山西林脫白。參雲門信于開先。一日信謂眾曰。我有一句子。淨盡無道理。黃葉樹頭空。金風到薜蘿。有人下語親切。為雲門第二代
【現代漢語翻譯】 現代漢語譯本： 釋義信禪師性格恬淡退隱，因為應付事務感到煩瑣，不久便辭去職務，隱居在陽山。有僧人問：『什麼是和尚您所悟之處？』 釋義信禪師說：『瞞騙不了人。』 又問：『什麼是諸佛出身的地方？』 釋義信禪師說：『殿角上的鵓鳩啼叫。』 有僧人問：『雪峰禪師升座，滾出一個木球，玄沙禪師拿來安放在原來的地方，這是什麼因緣？』 釋義信禪師說：『陽山不妨再滾一次。』 隨即進入方丈室。有僧人問：『二十五聖本來沒有優劣之分，為什麼單單選擇耳根圓通？』 釋義信禪師說：『翠鳥因為羽毛而死。』 釋義信禪師告誡眾人的偈語說：『古人五十歲知道自己從前的過失，我今年五十歲知道應該停止。不要說太陽出來事情才發生，要知道分明直接的指示。』 說完便扔下筆去世了。
雪嶠信禪師的法嗣（四人）：
杭州積翠唯一潤禪師
是浙江梅東人，姓楊。二十三歲時出家受具足戒。遍參真寂、黃檗、博山、金粟等老禪師，都有機緣相契合。三十五歲時，在不動軒參拜雪嶠信禪師，言下投機。先後追隨雪嶠信禪師在匡南、開先數年。後來雪嶠信禪師在禾之東塔開法，推舉唯一潤禪師為第一座，送到座元寮，便問：『首座為什麼不說道一句？』 唯一潤禪師便給了他一掌。唯一潤禪師到匡南，得到蒙印可，於是呈上心燈續焰偈說：『不動軒中的話語已經遙遠，開先三次奪得高標。福城東邊西風急，一掌酬謝首座寮。』 順治丁亥年（1647年）春天，雪嶠信禪師遷往雲門，唯一潤禪師在鹿城祇園養病。八月，雪嶠信禪師去世，訃告到達之日，唯一潤禪師非常悲痛地伏在枕上，草擬嗣法書，供奉在雪嶠信禪師的座前。順治丁亥年（1647年）九月十九日示寂，塔建在庵之後。
越州雲門徹崖宏歇禪師
是楚地黃姓游氏的兒子，到廬山西林剃度出家。在開先參拜雲門信禪師。一日，雲門信禪師對眾人說：『我有一句話，乾淨徹底沒有道理，黃葉樹頭空，金風吹到薜蘿。有人下語親切，就是雲門第二代。』
【English Translation】 English version: Zen Master Shixing was of a quiet and retiring nature. Finding the affairs he had to deal with burdensome, he soon resigned and went into seclusion at Yangshan. A monk asked, 'What is the place of enlightenment for you, Master?' The Master said, 'It cannot be concealed from others.' Another asked, 'What is the place from which all Buddhas emerge?' The Master said, 'The turtledoves are crying on the corner of the hall.' A monk asked, 'When Xuefeng (Snowy Peak) ascended the seat and rolled out a wooden ball, and Xuansha (Mysterious Sand) caught it and placed it back in its original position, what was the cause and condition?' The Master said, 'Yangshan might as well roll it out again.' Then he entered his room. A monk asked, 'The Twenty-five Sages are inherently without superiority or inferiority, so why is the perfect penetration of the ear chosen alone?' The Master said, 'The kingfisher dies for its feathers.' He gave the assembly a verse of farewell, saying, 'In the past, people knew their faults at fifty. I know where to stop at fifty. Do not say that things arise when the sun comes out; you must believe in clear, direct pointing.' He threw down his pen and passed away.
Dharma Heirs of Zen Master Xueqiao Xin (four people):
Zen Master Weiyi Run of Jicui (Accumulated Verdure) Monastery in Hangzhou
He was a native of Meidong in Zhejiang province, with the surname Yang. At the age of twenty-three, he left home and received full ordination. He widely visited old Zen masters such as Zhenji (True Stillness), Huangbo (Yellow Bluff), Boshan (Vast Mountain), and Jin Su (Golden Millet), and had opportunities to connect with them. At the age of thirty-five, he visited Zen Master Xueqiao Xin at the Immovable Pavilion and had an immediate understanding upon hearing his words. He followed Xueqiao Xin for several years in Kuangnan and Kaixian. Later, when Xueqiao Xin opened the Dharma at the East Pagoda of He, he recommended Weiyi Run as the first seat and sent him to the abbot's quarters. He then asked, 'Why doesn't the chief seat say a word?' Weiyi Run gave him a slap. When Weiyi Run arrived at Kuangnan, he received Meng's approval and presented a verse on continuing the flame of the mind lamp, saying, 'The words in the Immovable Pavilion are already distant, Kaixian has won the high standard three times. The west wind is urgent on the east side of Fucheng (Blessed City), a slap repays the kindness of the chief seat's quarters.' In the spring of the Dinghai year of Shunzhi (1647), Xin moved to Yunmen, and Weiyi Run was recuperating in the Deer City's Gion (祇園). In August, Xin passed away. On the day the news arrived, Weiyi Run grieved greatly and lay on his pillow, drafting a Dharma succession letter and offering it before Xin's seat. He passed away on the nineteenth day of the ninth month of the Dinghai year of Shunzhi (1647). The pagoda was built behind the hermitage.
Zen Master Cheya Hongxie of Yunmen Monastery in Yuezhou
He was a son of the You family from Huang in Chu. He shaved his head and left home at Xilin (West Forest) Monastery on Mount Lu. He visited Yunmen Xin at Kaixian. One day, Yunmen Xin said to the assembly, 'I have a sentence that is completely without reason. The yellow leaves are empty at the top of the tree, and the golden wind reaches the creeper. If someone speaks intimately, they are the second generation of Yunmen.'
。眾下語不契。師曰。不是某甲。幾作話會。信曰。不作話會又如何。師退身曰。罪過了也。信曰。老僧也分一半。信示寂后。請師繼席。信三週。師拈香曰。三年得活真訊息。拈出耶溪水逆流。不是嶺南𢹂去事。快如風雨任人收 過紫雲上堂。過江江浪起。入竹竹竿斜。僧投寺里宿。賊打不貧家。山僧今日無端著賊。還有共相捉敗者么。一僧出。師打曰。賊身已露。乃曰。古人道。相見不揚眉。君東我亦西。紅霞穿碧落。白日繞須彌。他古人相見。具相見底眼。山僧。與紫雲十載同參。今日借路經過。相見一句。如何舉揚。紫雲影里歌聲滑。秦望峰頭和得齊。師示寂于順治丁酉九月初十日。世壽四十八。僧臘二十。
衢州明果形山宏淖禪師
楚安陸陳氏子。參雲門信于徑山。問。如何是佛法大意。信曰。無恁么事。且坐喫茶。師曰。今日親見明眼尊宿。信首肯之。即題像贊源流付囑。師開法天溪衢州天寧烏石明果紹興大善雲門海鹽鷹峰。上堂。僧問。垂絲千尺。為釣獰龍。猛虎當軒。如何迴避。師曰。照顧性命。曰恁么則某甲喪身去也。師曰。山僧今日罪過。乃曰。識得一萬事畢。此猶是法身邊事。須知法身向上有事在。雨落地上濕。天晴日頭出。恁么悟去。猶較天溪半月程。康熙甲寅二月初四日。師
【現代漢語翻譯】 現代漢語譯本 眾僧聽了都不明白。宏淖禪師說：『不是我。』幾乎要弄成一場辯論。雲門信禪師問：『不辯論又如何？』宏淖禪師退後一步說：『罪過了。』雲門信禪師說：『老僧也分擔一半。』雲門信禪師圓寂后，請宏淖禪師繼任主持。宏淖禪師推辭了三次。宏淖禪師拈香說：『三年得活真訊息，拈出耶溪水逆流。不是嶺南攜帶去事，快如風雨任人收。』 過紫雲寺上堂說法。『過江江浪起，入竹竹竿斜。僧投寺里宿，賊打不貧家。』山僧我今日無端被賊盯上，還有一起捉賊的嗎？一個僧人站出來。宏淖禪師打他說：『賊身已經暴露。』於是說：『古人道，相見不揚眉，君東我亦西。紅霞穿碧落，白日繞須彌（Mount Sumeru，須彌山）。』那些古人相見，具有相見的眼力。山僧我，與紫雲寺的僧人一起參禪十年，今日借路經過，相見一句，如何宣揚？紫雲寺的影子里的歌聲流暢，秦望峰頭和聲齊鳴。』宏淖禪師于順治丁酉年（1657年）九月初十圓寂，世壽四十八歲，僧臘二十年。
衢州明果寺形山宏淖禪師
是楚地安陸陳氏之子。在徑山參拜雲門信禪師。問：『如何是佛法大意？』雲門信禪師說：『沒有那樣的事。』先坐下喝茶。宏淖禪師說：『今日親眼見到明眼的尊宿。』雲門信禪師點頭認可。隨即題寫畫像贊語並交付囑託。宏淖禪師先後在天溪、衢州天寧寺、烏石明果寺、紹興大善寺、雲門寺、海鹽鷹峰寺開法。上堂說法。僧人問：『垂絲千尺，為釣獰龍，猛虎當軒，如何迴避？』宏淖禪師說：『照顧性命。』僧人說：『這樣我就要喪命了。』宏淖禪師說：『山僧我今日罪過。』於是說：『識得一，萬事畢。』這仍然是法身邊事。須知法身向上還有事在。雨落地上濕，天晴日頭出。這樣領悟，還比天溪寺的半個月的修行。』康熙甲寅年（1674年）二月初四，宏淖禪師
【English Translation】 English version The assembly did not understand. The Master said, 'It is not me.' It almost became a debate. Xin (Yunmen Xin) said, 'If there is no debate, then what?' The Master stepped back and said, 'I have sinned.' Xin said, 'This old monk will share half of it.' After Xin passed away, the Master was invited to succeed him. The Master declined three times. The Master lit incense and said, 'After three years, I obtained the true news of life. I offer the Yexi River flowing backward. It is not something brought from Lingnan, as swift as wind and rain, let people collect it.' Passing by Ziyun Temple, he ascended the hall to preach. 'Crossing the river, the river waves rise; entering the bamboo, the bamboo poles slant. A monk stays overnight in the temple; thieves rob but the family is not poor.' This mountain monk is targeted by thieves for no reason today. Is there anyone who will catch the thieves together? A monk came out. The Master struck him and said, 'The thief's body is already exposed.' Then he said, 'The ancients said, 'Meeting without raising eyebrows, you go east, I go west. Red clouds pierce the blue sky, the white sun circles Mount Sumeru (須彌山).' Those ancients who met each other had the eyes to see each other. This mountain monk, who has practiced Chan with the monks of Ziyun Temple for ten years, is passing by today. How should I proclaim the sentence of meeting? The singing in the shadow of Ziyun Temple is smooth, and the harmony at the peak of Qinwang Mountain is in unison.' The Master passed away on the tenth day of the ninth month of the Dingyou year of the Shunzhi reign (1657), at the age of forty-eight, with twenty years as a monk.
Chan Master Hongnao of Xingshan at Mingguo Temple in Quzhou
He was a son of the Chen family from Anlu in Chu. He visited Yunmen Xin (雲門信) at Jingshan. He asked, 'What is the great meaning of the Buddha-dharma?' Xin said, 'There is no such thing.' Sit down and have tea first. The Master said, 'Today, I have personally seen a venerable monk with clear eyes.' Xin nodded in agreement. Then he wrote an inscription for the portrait and entrusted it to him. The Master opened the Dharma at Tianxi, Tianning Temple in Quzhou, Wushi Mingguo Temple, Dashan Temple in Shaoxing, Yunmen Temple, and Yingfeng Temple in Haiyan. Ascending the hall to preach. A monk asked, 'Dropping a silk thread a thousand feet long to fish for a fierce dragon, how to avoid a tiger in front of the door?' The Master said, 'Take care of your life.' The monk said, 'Then I will lose my life.' The Master said, 'This mountain monk has sinned today.' Then he said, 'Understanding one thing, all things are finished.' This is still a matter of the Dharma body. You must know that there is still something above the Dharma body. Rain falls on the ground and it gets wet, the sun comes out on a clear day. Understanding in this way is still half a month's journey from Tianxi Temple.' On the fourth day of the second month of the Jiayin year of the Kangxi reign (1674), the Master
于天寧坐脫。弟子迎龕。建塔明果。壽七十六。臘五十三。
廬山開先山鳴弘璐禪師
解制上堂。風蕭蕭雨蕭蕭。行腳高流心莫焦。拈來缽袋從頭看。生涯只在舊時瓢。開先一期解結。且喜太平。結則虛空合聚。解則大地平鋪。一任伊東去西去。又誰管胡來漢來。肩擔日月。腳踏水云。行行入佛祖家鄉。步步踏祖翁田地。放曠隨緣。逍遙自在。拈棒云。住住。忽遇著個咬豬狗手腳的。攛出撩天拄杖。當頭把住不放行。又作么生。良久云。三十年薦取 僧問。參禪貴了生死。生死不了如何。師云參。僧云。謝師指示。師云。屈殺人。 卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第三
維揚嗣祖沙門(寶輪際源高旻了貞)輯
天臺國清 達珍 編
青原下宗鏡三世
幻休潤禪師法嗣
北京大覺慈舟方念禪師
別號清涼。唐縣人。族姓楊。年十歲。投金臺廣德大慈老宿披剃。自念生死事大。受具。歷窮性相宗旨。知非的要。遂往少林。參幻休潤和尚。潤問。甚處來。師曰。北方來。潤曰。北方道法。與此方如何。師曰。水分千派。流出一源。潤曰。恁么則何用到此。師曰。流出一源。水分千派。潤可之。即命典維那 師掩關五臺。晝則一
【現代漢語翻譯】 現代漢語譯本 于天寧禪師坐化圓寂。弟子們迎接他的遺體入龕，並建塔于明果（地點）。享年七十六歲，僧臘五十三年。
廬山開先山鳴弘璐禪師
解制上堂說法：風蕭蕭，雨蕭蕭，行腳參學的高僧大德們心中不要焦躁。拿起缽袋從頭仔細看，一生的修行生活只在這舊時的瓢里。開先寺的僧眾們一期解夏完畢，可喜可賀，天下太平。結夏時節，虛空聚合；解夏之後，大地平鋪。任憑你們向東去，向西去，又有誰來管你是胡人還是漢人。肩上擔著日月，腳下踏著水云，一路行進，進入佛祖的家鄉，步步都踩在祖師的田地上。放曠隨緣，逍遙自在。拈起禪杖說：住！住！忽然遇到一個像咬豬狗一樣不講情面的人，突然拿出撩天的拄杖，當頭攔住不讓通行，又該怎麼辦呢？良久之後說：三十年才薦舉一個人。有僧人問：參禪最重要的是了生死，如果生死不了脫，又該如何？禪師說：參！僧人說：感謝禪師指示。禪師說：真是委屈了你。 卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第三
維揚嗣祖沙門（寶輪際源高旻了貞）輯
天臺國清 達珍 編
青原下宗鏡三世
幻休潤禪師法嗣
北京大覺慈舟方念禪師
別號清涼，唐縣人，俗姓楊。十歲時，投奔金臺廣德大慈老宿剃度出家。他自認為生死是頭等大事，受具足戒后，遍學性相各宗的宗旨，明白了最關鍵的要點。於是前往少林寺，參拜幻休潤和尚。幻休潤問：從哪裡來？禪師說：從北方來。幻休潤說：北方的道法，與我這裡相比如何？禪師說：水分千派，流出一個源頭。幻休潤說：既然這樣，那你到這裡來做什麼？禪師說：流出一個源頭，水分千派。幻休潤認可了他的回答，就命他擔任維那（寺院職務）。禪師在五臺山閉關，白天就一
【English Translation】 English version Zen Master Tianning passed away in a seated posture. His disciples welcomed his remains into a niche and built a pagoda at Mingguo (location). He lived to the age of seventy-six, with fifty-three years as a monk.
Zen Master Shanming Honglu of Kaixian Mountain, Lushan
Giving a Dharma talk after the summer retreat: The wind whistles, the rain drizzles. Traveling monks, do not be anxious. Pick up the alms bowl and look at it from beginning to end; a lifetime of practice is just in this old ladle. The Kaixian monastery has completed a period of retreat, congratulations, the world is at peace. During the retreat, emptiness gathers; after the retreat, the earth is spread out flat. Let you go east, go west, who cares if you are a barbarian or a Han. Carrying the sun and moon on your shoulders, stepping on water and clouds, walking into the Buddha's homeland, step by step treading on the ancestral fields. Be free and easy, at ease. Raising the staff, he said: Stop! Stop! Suddenly encountering someone as ruthless as a dog biting a pig, suddenly pulling out a sky-reaching staff, blocking the way and not letting you pass, what should you do? After a long silence, he said: It takes thirty years to recommend one person. A monk asked: The most important thing in Chan practice is to resolve birth and death. If birth and death are not resolved, what should be done? The Zen master said: Practice! The monk said: Thank you for the Zen master's guidance. The Zen master said: You are really wronged. 卍 New Continued Collection, Volume 85, No. 1587, Abridged Collection of the Correct Source
Abridged Collection of the Correct Source, Volume 3
Compiled by Shramana (Baolun Jiyuan Gaomin Liao Zhen) of Weiyang, a Successor of the Ancestors
Compiled by Dazhen of Tiantai Guoqing
Third Generation of Qingyuan's Zongjing Lineage
Dharma Successor of Zen Master Huanxiu Run
Zen Master Fangnian of Dajue Ci Zhou Monastery, Beijing
Also known as Qingliang, he was from Tang County, with the surname Yang. At the age of ten, he went to the Venerable Old Monk of Guangde Da Ci Monastery in Jintai to be tonsured and ordained. He considered birth and death to be the most important matter. After receiving the full precepts, he studied the tenets of all schools of thought and characteristics, and understood the most crucial points. So he went to Shaolin Monastery to pay respects to Zen Master Huanxiu Run. Huanxiu Run asked: Where do you come from? The Zen master said: From the north. Huanxiu Run said: How is the Dharma of the north compared to here? The Zen master said: The water is divided into thousands of streams, flowing from one source. Huanxiu Run said: If so, then what are you doing here? The Zen master said: Flowing from one source, the water is divided into thousands of streams. Huanxiu Run approved of his answer and ordered him to serve as the director (monastery position). The Zen master secluded himself on Mount Wutai, and during the day he would
食。夜則孤坐。久之自念。差別智不可不明。乃肆游諸方。一切苦行。人所蹙頞者。師皆親歷。后至石城。精厲過分。雙目忽盲。師曰。幻身非有。病從何來。將身心一時放下。硬坐七日。雙目復明 師應請住禾之東塔。豫之云居匡廬。升座。打○相曰。會么。若向者里會得。不妨穩當。若乃外求。反被者個礙在。山僧昔在古道處。看他七處徴心。自覺虛豁豁地。若非面壁巖前裂破達磨面孔。未免依樣葫蘆。未有了日。大眾。祇如達磨。是何面目。也須親見一回才好。于東街西市。說黃道黑。免得遇家裡人露出破。綻。且道。阿那個是家裡人。拈拄杖曰。見面不如聞名。擲拄杖下座。后欲投老臺山。越中緇白。力挽師歸寶林道場。示寂后。法嗣湛然澄公。迎龕塔于顯聖南山之麓。
廩山忠禪師法嗣
建昌黃龍壽昌無明慧經禪師
撫州崇仁裴氏子。誕時難產。祖父誦金剛般若而娩。因名經。初生穎異。長貌蒼古。九歲入鄉塾。便問。浩然之氣。是個甚麼。塾師異之。長依廩山忠和尚出家。常疑金剛四句偈。必有指據。偶見傅大士頌曰。若論四句偈。應當不離身。不覺釋然。遂辭廩山。隱峨峰。嘗登絕頂顧盻。而作偈曰。踏上雲頭第一峰。眼中廣博小虛空。當時欲見無由面。今日相逢處處同。結廬三年
【現代漢語翻譯】 現代漢語譯本： 食物。晚上就獨自靜坐。時間久了，自己思忖，差別智（區分事物差別的智慧）不可不明白。於是四處遊歷，一切苦行，別人皺眉不願做的，禪師都親身經歷。後來到了石城，精進過度，雙眼忽然失明。禪師說：『幻化的身體並非真實存在，病從何處而來？』於是將身心一時放下，硬坐七日，雙眼又恢復光明。禪師應邀住在禾之東塔，豫章的云居山匡廬。升座說法，打一個○相說：『會么？』如果在這裡領會得到，不妨穩當。如果向外尋求，反而被這個所障礙。山僧我過去在古道處，看他七處征心（《楞嚴經》中七處征心），自覺虛空開闊。如果不是在面壁巖前裂破達磨（Bodhidharma）的面孔，未免依樣畫葫蘆，沒有了結之日。大眾，比如達磨，是什麼面目？也須親眼見到一次才好。于東街西市，說黃道黑，免得遇到家裡人露出破綻。且說，哪個是家裡人？』拿起拄杖說：『見面不如聞名。』擲下拄杖下座。後來想要在臺山安度晚年，越地的僧人和百姓，極力挽留禪師回到寶林道場。圓寂后，法嗣湛然澄公，將靈龕安葬在顯聖南山的山腳下。
廩山忠禪師法嗣
建昌黃龍壽昌無明慧經禪師
撫州崇仁裴氏之子。出生時難產，祖父誦讀《金剛般若經》而順利生產，因此取名經。初生時就顯得聰慧穎異，長大后相貌古樸。九歲進入鄉塾，便問：『浩然之氣，是個什麼？』塾師對此感到驚異。長大后依止廩山忠和尚出家。常常疑惑《金剛經》四句偈，必定有所指。偶然見到傅大士的頌詞說：『若論四句偈，應當不離身。』不覺釋然。於是辭別廩山，隱居峨峰。曾經登上絕頂四處觀看，作偈說：『踏上雲頭第一峰，眼中廣博小虛空。當時欲見無由面，今日相逢處處同。』結廬三年。
【English Translation】 English version: He took food and at night, he would sit alone. After a long time, he thought to himself, 'Differential wisdom (the wisdom to distinguish the differences between things) must be understood.' So he traveled everywhere, practicing all kinds of asceticism. What others frowned upon, the Master experienced personally. Later, he arrived at Shicheng, where he was overly diligent, and his eyes suddenly went blind. The Master said, 'The illusory body is not real, where does the illness come from?' So he let go of body and mind at once, and sat firmly for seven days. His eyes regained their sight. The Master accepted an invitation to stay at the East Pagoda of He, and Yunju Kuanglu in Yuzhang. Ascending the seat, he made a ○ gesture and said, 'Do you understand?' If you can understand here, it is safe and secure. If you seek externally, you will be hindered by this. I, the mountain monk, used to be at Gudao, watching him examine the mind in seven places (from the Surangama Sutra), and I felt empty and open. If it were not for breaking through Bodhidharma's face in front of the wall-facing rock, one would inevitably imitate, and there would be no end. Great assembly, what is Bodhidharma's face like? You must see it for yourself. In the east street and west market, speaking of yellow and black, avoid revealing flaws when meeting family members. And who are the family members?' He picked up his staff and said, 'Meeting is not as good as hearing the name.' He threw down his staff and descended from the seat. Later, he wanted to spend his old age on Mount Tai. The monks and laypeople of Yue tried hard to bring the Master back to Baolin Monastery. After his death, his Dharma heir, Chanran Cheng Gong, welcomed the stupa to the foot of the South Mountain of Xiansheng.
Dharma Heir of Zen Master Linshan Zhong
Jianchang Huanglong Shouchang Wuming Huijing Zen Master
He was the son of the Pei family of Chongren, Fuzhou. His birth was difficult, and his grandfather recited the Vajra Prajna Sutra, and he was born smoothly. Therefore, he was named Jing. He was intelligent and outstanding from birth, and his appearance was ancient when he grew up. At the age of nine, he entered the village school and asked, 'What is the vast and righteous spirit?' The school teacher was surprised by this. When he grew up, he became a monk under the guidance of Linshan Zhong. He often doubted that the four-line verse of the Diamond Sutra must have a reference. He happened to see Fu Dashi's verse saying, 'If you talk about the four-line verse, it should not leave the body.' He suddenly felt relieved. So he bid farewell to Linshan and lived in seclusion in Efeng. He once climbed to the top and looked around, composing a verse saying, 'Stepping on the first peak of the cloud, the vastness in the eyes is a small void. At that time, there was no way to see the face, today we meet everywhere.' He built a hut for three years.
。人無知者。閱傳燈。見僧問興善。如何是道。善曰大好山。師日夜提撕。至忘寢食。一日因搬石次。堅不可舉。極力推之。豁然大悟。即述偈曰。欲參無上菩提道。急急疏通大好山。知道始知山不好。翻身跳出祖師關。遂往廩山呈偈。忠和尚即為印可。始許剃髮受具。自此服勤左右。日夕溫研。影不出山者二十四年。出住寶方。時年五十一矣 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。如大阿鋒離匣。逢之者。死不移時。似涂毒鼓受槌。聞之者。喪不旋踵。所謂妙峰峻仞。野獸難藏。寶樹晶光。靈禽莫泊。其用也。單趕金毛歸野窟。直追鐵額入深山。掃天下之狐蹤。拂人間之孽屑。提墮坑落塹之類。揭迷封滯殼之流。其功也。使法界世界虛空界。一體同觀。俾佛道人道地獄道。萬法融會。雖然如是。猶未為向上事。且道。出格限量外一句。作么生道。正令不行先斬首。大機一撥聖賢悲。久立珍重 上堂。真正龍象子。有時提得起放不下。有時放得下提不起。不弄死蛇頭。要捋生虎尾。有時跨上金毛背。自然足下清風起。會么。水不涸兮魚自在。山青幽處鳥安詳 僧參。師問。趙州道。臺上婆子。我為汝勘破了也。畢竟勘破在什麼處。僧曰。和尚今日敗缺了也。師曰。老僧一生。也
【現代漢語翻譯】 現代漢語譯本 有人不瞭解情況，閱讀《傳燈錄》，看到僧人問興善（人名，不詳）。『如何是道？』善（興善）說：『大好山。』這僧人日夜思考，甚至廢寢忘食。一天，在搬石頭的時候，石頭非常沉重，難以舉起。他用盡全力去推，突然開悟。於是寫了一首偈：『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。』然後去廩山（地名）呈上這首偈。忠和尚（人名，不詳）就為他印可，才允許他剃髮受戒。從此，這僧人在忠和尚左右服侍，日夜溫習研究佛法，二十四年沒有離開過山。後來出來住在寶方（地名），當時已經五十一歲了。 上堂說法時，用尺子敲了一下說：『宗乘（佛教宗派的傳承）中的事情，難以用言辭表達。大道（真理）的門庭，哪裡容得下猜測議論？隨便垂下一句話，就像大阿鋒（寶劍名）離開了劍匣，遇到它的人，立刻就會死去。又像塗了毒的鼓被敲擊，聽到它的人，立刻就會喪命。』 『所以說，妙峰（山名）高峻，野獸難以藏身；寶樹（珍貴的樹）晶瑩發光，靈禽無法棲息。』 『它的作用是，單獨趕走金毛（獅子）回到野外的洞穴，直接追逐鐵額（老虎）進入深山。掃除天下狐貍的軌跡，拂去人間罪惡的塵埃。』 『提拔那些掉進坑裡、陷入困境的人，揭開那些迷惑不解、停滯不前的人的遮蓋。』 『它的功用是，使法界（宇宙）、世界（地球）、虛空界（空間），一體同觀。使佛道（成佛的道路）、人道（做人的道路）、地獄道（地獄的道路），萬法融會貫通。』 『雖然是這樣，還不是最上乘的事情。那麼，超出常規之外的一句話，該怎麼說呢？』 『正令（正確的命令）不能執行，先斬首；大機（重要的時機）一發動，聖賢也會感到悲哀。』 『站立很久了，請大家珍重。』 上堂說法時說：『真正的龍象（比喻傑出的人才）之子，有時提得起卻放不下，有時放得下卻提不起。不玩弄死蛇的頭，要捋活老虎的尾巴。有時跨上金毛獅子的背，自然腳下清風吹起。』 『明白了嗎？水不幹涸，魚兒就自在；山青幽靜，鳥兒就安詳。』 僧人蔘拜。師父問：『趙州（人名，趙州禪師）說：臺上的老太婆，我已經為你勘破了。』 『到底勘破了什麼？』僧人說：『和尚今天失敗了。』師父說：『老僧我一生，也...』
【English Translation】 English version Some people, without understanding, read the Transmission of the Lamp and saw a monk ask Xing Shan (name, unknown), 'What is the Dao?' Shan (Xing Shan) said, 'A great good mountain.' This monk contemplated day and night, even forgetting to eat and sleep. One day, while moving a stone, the stone was very heavy and difficult to lift. He exerted all his strength to push it, and suddenly he became enlightened. So he wrote a verse: 'To participate in the supreme Bodhi path, quickly clear the great good mountain. Knowing, one knows the mountain is not good, turning over and jumping out of the ancestral gate.' Then he went to Lin Shan (place name) and presented this verse. The Venerable Zhong (name, unknown) then endorsed it for him, and only then was he allowed to have his head shaved and receive the precepts. From then on, this monk served the Venerable Zhong, studying and researching the Dharma day and night, without leaving the mountain for twenty-four years. Later, he came out and lived in Bao Fang (place name), and at that time he was already fifty-one years old. When ascending the hall to preach, he tapped with the ruler and said, 'The matters within the Zongcheng (the transmission of Buddhist sects) are difficult to express in words. The gateway to the Great Dao (truth) does not allow for speculation or discussion. Casually dropping a word is like the great Afeng (name of a precious sword) leaving its scabbard; whoever encounters it will die immediately. It is also like a drum coated with poison being struck; whoever hears it will perish immediately.' 'Therefore, Miao Feng (mountain name) is steep and high, making it difficult for wild beasts to hide; the precious tree is crystal clear and radiant, making it impossible for spiritual birds to perch.' 'Its function is to drive the golden-haired (lion) back to its cave in the wilderness alone, and to chase the iron-browed (tiger) into the deep mountains. To sweep away the traces of foxes in the world and to brush away the dust of sin from humanity.' 'To lift up those who have fallen into pits and are in distress, and to uncover the coverings of those who are confused and stagnant.' 'Its merit is to enable the Dharmadhatu (universe), the world (Earth), and the Akashadhatu (space) to be viewed as one. To enable the Buddha path (the path to Buddhahood), the human path (the path of being human), and the hell path (the path of hell) to be integrated and understood.' 'Although it is like this, it is still not the most supreme matter. So, what is one sentence beyond the norm?' 'If the correct order is not carried out, the head will be cut off first; when the great opportunity is activated, even the sages will feel sorrow.' 'Standing for a long time, please cherish yourselves.' Ascending the hall to preach, he said, 'The true son of the dragon elephant (metaphor for outstanding talent), sometimes can lift up but cannot put down, and sometimes can put down but cannot lift up. Do not play with the head of a dead snake, but want to stroke the tail of a live tiger. Sometimes riding on the back of a golden-haired lion, naturally a clear breeze rises under your feet.' 'Do you understand? When the water does not dry up, the fish are free; when the mountains are green and secluded, the birds are at peace.' A monk came to pay respects. The master asked, 'Zhao Zhou (name, Zen Master Zhao Zhou) said, 'The old woman on the platform, I have already seen through you.' 'What exactly has been seen through?' The monk said, 'Venerable, you have failed today.' The master said, 'I, this old monk, in my whole life, also...'
不柰何。好教你知。若實會。舉似來看。僧擬進語。師打一棒云。者掠虛漢 上堂。有始無終。衲僧活計。有終無始。衲僧常規。有始有終。衲僧傢俱。無始無終。衲僧巴鼻。透得一句。生死自在。透得二句。來去自由。三句透得。可以為人天師。四句總透得。可以為佛祖師。大眾。且作么生透。良久曰。五虎凌空攢玉兔。二鸞翀漢趁金烏 僧問。和尚因甚不行腳。師云。木馬休鞭橫兩腿。鐵牛不索莽低頭。白鶴啄魚頸項直。班鳩呼雨嘴頭鉤。會么。僧無對。師曰。行腳去 上堂。抽筋不動皮。換骨不見血。筋骨一齊空。遊行不倒跌。達磨大師。解滅不解生。釋迦老人。解生不解滅。要知生滅不相干。除是當年乾矢橛。喝一喝 僧問。未相見時如何。師云。今日不答話。進云。相見后如何。師云。向道不答話。僧又擬伸問。師即打云。鈍置殺人 師住寶坊峨峰壽昌三剎。別建庵院二十餘所。七旬。尚混勞侶。耕鑿不息。丈室蕭然。惟作具而已。益王。向師道德。深加褒美。每嘆曰。去聖時遙。幸遺此老。萬曆丁巳臘月七日。師自田中歸。謂眾曰。老僧自此不復砌石矣。眾皆愕然 除夕上堂。曰今年只有此時在。試問諸人知也無。那事未曾親磕著。切須痛下死工夫。復曰。此是老僧最後分付著。大眾切宜珍重。新正十三
【現代漢語翻譯】 現代漢語譯本 無可奈何。好好教你知道。如果真的會了，舉出來看看。僧人想要說話，禪師打了一下說：『這個掠虛漢！』 上堂說法。有始無終，是衲僧（指雲遊僧人）的活計。有終無始，是衲僧的常規。有始有終，是衲僧的傢俱（指必備之物）。無始無終，是衲僧的根本。透徹一句，生死自在。透徹兩句，來去自由。三句透徹，可以為人天師。四句全部透徹，可以為佛祖師。大眾，且說如何透徹？良久說：『五虎凌空攢玉兔，二鸞翀漢趁金烏。』 僧人問：『和尚為什麼不去行腳？』禪師說：『木馬休鞭橫兩腿，鐵牛不索莽低頭。白鶴啄魚頸項直，班鳩呼雨嘴頭鉤。』會了嗎？僧人無言以對。禪師說：『行腳去！』 上堂說法。抽筋不動皮，換骨不見血。筋骨一齊空，**不倒跌。達磨大師（Bodhidharma），解滅不解生。釋迦老人（Sakyamuni Buddha），解生不解滅。要知道生滅不相干，除非是當年的乾矢橛。 喝一聲！ 僧人問：『未相見時如何？』禪師說：『今日不答話。』僧人進言：『相見后如何？』禪師說：『向道不答話。』僧人又想進一步發問，禪師就打了一下說：『鈍置殺人！』 禪師住在寶坊峨峰壽昌三座寺廟，另外建立庵院二十餘所。七十歲時，還和大家一起勞動，耕作不息。丈室蕭條，只有勞作工具而已。益王（Prince Yi）仰慕禪師的道德，深深地加以讚美，常常嘆息說：『去聖之時遙遠，幸好還遺留了這位老人家。』萬曆（Wanli）丁巳年（1617）臘月七日，禪師從田里回來，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，說：『今年只有此時在，試問諸位知道嗎？那事未曾親身經歷，切須痛下死工夫。』又說：『這是老僧最後的分付了，大眾切宜珍重。』新正十三
【English Translation】 English version There is no help for it. I will teach you well. If you truly understand, show it to me. A monk attempted to speak, and the master struck him, saying, 'This one who grabs at emptiness!' Ascending the hall. Having a beginning but no end is the livelihood of a wandering monk (nāsāṃgha). Having an end but no beginning is the routine of a wandering monk. Having both a beginning and an end is the furniture (essential items) of a wandering monk. Having neither beginning nor end is the fundamental principle of a wandering monk. Penetrate one phrase, and you are free in life and death. Penetrate two phrases, and you are free to come and go. Penetrate three phrases, and you can be a teacher of humans and devas. Penetrate all four phrases, and you can be a teacher of Buddhas and ancestors. Great assembly, how do you penetrate? After a long pause, he said, 'Five tigers soar in the sky, gathering the jade rabbit; two phoenixes fly to the Han, chasing the golden crow.' A monk asked, 'Why doesn't the abbot go on pilgrimage?' The master said, 'The wooden horse should not be whipped, its legs lying horizontally; the iron ox does not need a rope, its head drooping. The white crane pecks at fish, its neck straight; the turtledove calls for rain, its beak hooked.' Do you understand? The monk was speechless. The master said, 'Go on pilgrimage!' Ascending the hall. Drawing out the tendons without moving the skin, changing the bones without seeing blood. Tendons and bones all empty, **not falling down. Bodhidharma (Damo Dashi), understands cessation but not birth. Sakyamuni Buddha (Shijia Laoren), understands birth but not cessation. If you want to know that birth and cessation are unrelated, it is like the dry stake of that year. A shout! A monk asked, 'What is it like before meeting?' The master said, 'Today I will not answer.' The monk continued, 'What is it like after meeting?' The master said, 'I said I would not answer.' The monk tried to ask further, and the master struck him, saying, 'You are dulling people to death!' The master resided in the three monasteries of Baofang, Emei Peak, and Shouchang, and separately built more than twenty hermitages. At the age of seventy, he still labored with the community, tilling and digging without rest. His abbot's room was desolate, with only working tools. Prince Yi (Yi Wang) admired the master's virtue and deeply praised him, often sighing, 'The time of the sages is distant, but fortunately, this old man remains.' On the seventh day of the twelfth month of the Ding Si year (1617) of the Wanli (Wanli) reign, the master returned from the fields and said to the assembly, 'This old monk will no longer build with stones from now on.' Everyone was astonished. On New Year's Eve, ascending the hall, he said, 'This year only has this moment, try asking everyone if they know? If that matter has not been personally experienced, you must put in painful and deadly effort.' He also said, 'This is the old monk's last instruction, the assembly should cherish it.' The thirteenth day of the New Year
日示微疾。遂不食曰。老僧非病當行矣。大眾環侍不懌。師以偈諭之曰。人生有受非償。莫為老病死慌。可笑無生法忍。將何業識消亡。一時云凈祥光發。佛祖聊安此道場。十四日。書辭道俗。十六日。作舉火偈曰。無始劫來祇者個。今日依然又者個。復將者個了那個。者個那個同安樂。覆命侍者。代為發火宣偈。次晨。取水盥漱拭身曰。不必再浴。乃索筆大書曰。今日分明指示。擲筆端坐而逝。茶毗。火光五色。頂骨諸牙不壞。即于本寺方丈建塔。
青原下宗境四世
大覺念禪師法嗣
越州雲門顯聖湛然圓澄禪師
會稽夏氏子。母夢僧入室而娠。長為郵卒。因傳符逾期懼受辱。走投隱峰。峰示唸佛底是誰。三晝夜輒有省。后謁妙峰剃落。依三載。一日看乾峰示眾話。遂冰釋無疑。即頌曰。舉一舉二別端倪。個里元無是與非。雪曲應稀人會少。獨許韶陽和得齊。二老何曾動舌。諸人徒自攢眉。擬議鷂過新羅。刻舟求劍元迷。值大覺慈舟老人說法于止風圖。師趨座。呈所見求抉擇。舟問。止風圖向青山近。越王城傍滄海遙時如何。師曰。月穿潭底破。波斯不展眉。舟又問洞上宗旨。師呈頌曰。五位君臣切要知。箇中何必待思惟。石女慣弄無針線。木偶能提化外機。井底紅塵騰靄靄。山頭白浪滾
【現代漢語翻譯】 現代漢語譯本
他略微顯出病態，於是停止進食，說：『老僧並非因病而將離世，而是時候到了。』大眾圍繞在他身邊，心情不悅。禪師用偈語開導他們說：『人生有承受，也有償還，不要為衰老、疾病和死亡而驚慌。可笑那些執著于無生法忍（Anutpattika-dharma-ksanti，對一切法不生不滅的證悟）的人，將用什麼來消解業識的消亡？』一時之間，雲彩消散，吉祥的光芒顯現，佛祖暫時安住于這個道場。十四日，他寫信告別僧俗。十六日，他作舉火偈說：『無始劫以來就是這個（祇者個），今天依然還是這個（又者個）。又將這個（者個）了結那個（那個），這個（者個）那個（那個）一同安樂。』又命令侍者，代為點火宣讀偈語。第二天早晨，他取水洗漱擦身，說：『不必再洗了。』於是拿起筆，大書道：『今日分明指示。』擲筆端坐而逝。荼毗（火葬）時，火光呈現五色，頂骨和牙齒沒有損壞。隨即在本寺方丈處建塔。
青原下宗（Qingyuan Xiazong）第四代
大覺念禪師（Dajue Nian Chanshi）法嗣
越州雲門顯聖湛然圓澄禪師（Yuezhou Yunmen Xiansheng Zhanran Yuancheng Chanshi）
會稽（Kuaiji）夏氏之子。他的母親夢見僧人進入房間而懷孕。長大后成為一名郵差。因為傳遞符信過期，害怕受到懲罰，跑去投奔隱峰（Yinfeng）。隱峰（Yinfeng）開示他念佛的是誰。三天三夜后，他略有所悟。後來拜訪妙峰（Miaofeng）剃度出家，依止三年。一天，他看到乾峰（Qianfeng）向大眾開示的話，於是冰釋無疑。隨即作頌說：『舉一舉二，辨別端倪，這裡原本沒有是非。雪曲（Xuequ）應和的人稀少，只有韶陽（Shaoyang）才能和諧地應和。兩位老禪師何曾動過舌頭，諸位卻徒勞地皺著眉頭。想要議論就像鷂鷹飛過新羅（Xinluo），刻舟求劍原本就是迷惑。』適逢大覺慈舟（Dajue Cizhou）老人在止風圖（Zhifeng Tu）說法，禪師前去入座，呈上自己的見解請求決斷。慈舟（Cizhou）問：『止風圖（Zhifeng Tu）靠近青山，越王城（Yue Wang Cheng）靠近滄海，這是怎麼回事？』禪師說：『月亮穿破潭底，波斯人也不展開眉頭。』慈舟（Cizhou）又問洞上宗旨（Dongshang Zongzhi），禪師呈上頌說：『五位君臣（Wuwei Junchen）切要知，其中何必等待思惟。石女（Shinu）慣於玩弄沒有針線的活計，木偶（Mumu）能提舉化外的玄機。井底的紅塵騰起靄靄，山頭的白浪翻滾。』
【English Translation】 English version
He showed slight signs of illness and then stopped eating, saying, 'This old monk is not dying from illness, but the time has come.' The assembly surrounded him, feeling unhappy. The Master instructed them with a verse, saying, 'Life has receiving and repaying; do not panic over old age, sickness, and death. It is laughable that those attached to Anutpattika-dharma-ksanti (無生法忍, the realization of the non-arising and non-ceasing of all dharmas), what will they use to dissolve the extinction of karmic consciousness?' In an instant, the clouds cleared, and auspicious light appeared; the Buddhas and Patriarchs temporarily dwell in this Dharma hall. On the fourteenth day, he wrote letters to bid farewell to the monastic and lay communities. On the sixteenth day, he composed a verse for the cremation, saying, 'From beginningless kalpas, just this (祇者個); today, it is still just this (又者個). Again, using this (者個) to end that (那個); this (者個) and that (那個) together in bliss.' He then ordered the attendant to light the fire and proclaim the verse on his behalf. The next morning, he took water to wash and cleanse his body, saying, 'No need to bathe again.' Then he picked up a pen and wrote in large characters, 'Today, I clearly indicate.' He threw down the pen, sat upright, and passed away. During the cremation (荼毗), the flames displayed five colors, and his skull and teeth remained intact. A pagoda was immediately built in the abbot's quarters of the temple.
The fourth generation of Qingyuan Xiazong (青原下宗)
Dharma successor of Dajue Nian Chanshi (大覺念禪師)
Chan Master Zhanran Yuancheng (湛然圓澄禪師) of Yunmen Xiansheng (雲門顯聖) in Yuezhou (越州)
He was the son of the Xia family of Kuaiji (會稽). His mother dreamed of a monk entering her room, and she became pregnant. Growing up, he became a postal worker. Because he was late in delivering a talisman and feared punishment, he ran to seek refuge with Yinfeng (隱峰). Yinfeng (隱峰) instructed him, 'Who is mindful of the Buddha?' After three days and nights, he had a slight awakening. Later, he visited Miaofeng (妙峰) and was tonsured, staying for three years. One day, he saw Qianfeng's (乾峰) words of instruction to the assembly, and all his doubts vanished. He then composed a verse, saying, 'Raise one, raise two, distinguish the clues; originally, there is no right or wrong here. Few people can harmonize with the Snow Song (雪曲); only Shaoyang (韶陽) can harmonize perfectly. The two old Chan masters never moved their tongues, yet you all furrow your brows in vain. Trying to discuss is like a hawk flying over Silla (新羅), seeking a sword from a boat is originally delusion.' It happened that the Elder Dajue Cizhou (大覺慈舟) was expounding the Dharma at Zhifeng Tu (止風圖). The Master went to take a seat, presenting his understanding and seeking a decision. Cizhou (慈舟) asked, 'Zhifeng Tu (止風圖) is close to the green mountains, Yue Wang Cheng (越王城) is far from the vast sea, what is this?' The Master said, 'The moon pierces through the bottom of the pool, the Persian does not unfold his brow.' Cizhou (慈舟) then asked about the Dongshang Zongzhi (洞上宗旨), and the Master presented a verse, saying, 'The Five Ranks of Sovereign and Minister (Wuwei Junchen) must be known; why wait for thought within them? The Stone Woman (石女) is skilled at playing without needle and thread; the Wooden Puppet (木偶) can lift the mystery beyond transformation. The red dust at the bottom of the well rises hazy; the white waves on the mountain roll.'
飛飛。誕生本是無功用。不覺天然得帝基。舟曰。語句綿密。不落始終。真當家種草也 參云棲。棲舉高峰海底泥牛話問。內有一句。且道。是那一句。師推出傍僧曰。大眾證明。棲頷之 僧問。古鏡未磨時如何。師正色厲聲。數其往事。僧作瞋告辭。師曰。且磨者一點著。僧禮拜 鴛湖謁問。目前無法。意在目前。其旨如何。師曰。聞令師出關。是否。曰不是目前法。非耳目之所到。又作么生。師曰。請出我要止靜湖。便出 師在云棲。因師送亡僧回。棲問眾曰。亡僧遷化。向甚麼處去。師出衆曰。謝和尚掛念 上堂。老僧沒能柰。行動少自在。齒缺不關風。心直兼口快。昨夜撞倒須彌山。直得帝釋天尊龍床寶座去了半塊。且道。山僧恁么舉揚。是何道理。良久曰。大似三江人唱曲 上堂。擎杈和尚。時中擎條木杈。道得也杈下死。道不得也杈下死。一日被人藏過。便雙手托空。張口㘞地。者老漢。將謂多少奇特。元來離卻杈子。便伎倆已盡。山僧即不然。借得人一柄拂子。東拈西弄。今日已被討去了。遂豎指曰。幸有者個。不從人借的。甚是現成。而復人人有分。未證底證取好。師歷住顯聖光孝徑山東塔諸剎。一日過天華寺。示眾。後有僧告假。師曰。老僧今晚亦欲起程。至夜半。遂右脅而逝。時天啟六年十二月
【現代漢語翻譯】 現代漢語譯本 飛飛，誕生本來是沒有什麼功用的，不知不覺自然而然地獲得了帝王的基業。舟禪師評論說：『語句綿密，不落於有始有終的窠臼，真是當家人的種草方式。』 參訪云棲寺的禪師，云棲禪師舉高峰禪師『海底泥牛』的話頭來問，其中有一句，請問，是哪一句？禪師推出旁邊的僧人說：『大眾可以證明。』云棲禪師點頭認可。 有僧人問：『古鏡未磨的時候是怎樣的？』禪師神色嚴肅厲聲呵斥，數落他的往事。僧人裝作生氣告辭，禪師說：『且慢，磨鏡這一點很重要。』僧人禮拜。 在鴛湖拜謁時有人問：『目前無法，意在目前，其中的旨意是什麼？』禪師說：『聽說您的老師出關了，是嗎？』那人說：『不是目前法，不是耳目所能達到的，又該怎麼辦呢？』禪師說：『請您出去，我要止靜。』那人便出去了。 禪師在云棲寺時，因為送去世的僧人回來，云棲禪師問大家說：『亡僧遷化，往什麼地方去了？』禪師從人群中走出來說：『謝謝和尚掛念。』 上堂說法，禪師說：『老僧我沒有辦法，行動很少自在。牙齒缺了不關風，心直口快。昨夜撞倒須彌山（佛教中的名山），直接把帝釋天尊（佛教護法神）的龍床寶座撞去了半塊。請問，山僧我這樣舉揚，是什麼道理？』良久說：『很像三江人唱曲。』 上堂說法，禪師說：『擎杈和尚，時常手中拿著木杈。說得對也在杈下死，說不對也在杈下死。有一天被人藏起了木杈，便雙手托空，張口結舌。這個老漢，還以為有多少奇特之處，原來離開了木杈，便伎倆用盡。山僧我就不一樣，借來別人的一柄拂子，東拈西弄，今天已經被討回去了。』於是豎起手指說：『幸好有這個，不是從別人那裡借來的，非常現成，而且人人有份。沒有證悟的要好好證悟。』 禪師歷任顯聖寺、光孝寺、徑山寺、東塔寺等寺廟的住持。有一天經過天華寺，向大眾開示。後來有僧人告假，禪師說：『老僧我今晚也想啟程。』到了半夜，便右脅而逝。時為天啟六年（1626年）十二月。
【English Translation】 English version Feifei, birth is inherently without function. Unknowingly, one naturally obtains the foundation of an emperor. Chan Master Zhou commented: 'The language is meticulous, not falling into the trap of beginning and end. It is truly the way a master gardener cultivates.' Visiting the Chan Master of Yunqi Temple, the Yunqi Chan Master raised the topic of 'mud ox in the seabed' by Gao Feng Chan Master, asking, 'Among them, there is a sentence, which one is it?' The Chan Master pushed the monk beside him and said, 'The assembly can testify.' The Yunqi Chan Master nodded in agreement. A monk asked, 'What is it like when the ancient mirror is not yet polished?' The Chan Master sternly rebuked him, recounting his past deeds. The monk pretended to be angry and took his leave. The Chan Master said, 'Wait, the point of polishing the mirror is very important.' The monk bowed. During an audience at Yuanhu, someone asked, 'There is no method at present, the meaning is in the present, what is the meaning of this?' The Chan Master said, 'I heard that your teacher has left seclusion, is that so?' The person said, 'It is not the current method, not what the ears and eyes can reach, so what should be done?' The Chan Master said, 'Please leave, I want to be quiet.' The person then left. When the Chan Master was at Yunqi Temple, because he was sending back a deceased monk, the Yunqi Chan Master asked everyone, 'Where did the deceased monk go after his transformation?' The Chan Master came out from the crowd and said, 'Thank you, Abbot, for your concern.' Ascending the Dharma hall, the Chan Master said, 'This old monk has no choice, his actions are rarely free. The missing teeth do not let the wind in, the heart is straight and the mouth is quick. Last night, I knocked down Mount Sumeru (a mythical mountain in Buddhism), directly knocking off half of the Dragon Throne of Emperor Śakra (a protector deity in Buddhism). Please tell me, what is the reason for this old monk's praise?' After a long silence, he said, 'It's very much like the people of Sanjiang singing songs.' Ascending the Dharma hall, the Chan Master said, 'The Pruning Fork Monk, often holds a wooden pruning fork in his hand. Saying it right, you die under the fork, saying it wrong, you die under the fork. One day, someone hid the pruning fork, so he held his hands in the air, his mouth agape. This old man, thinking how unique he was, but it turns out that once he leaves the pruning fork, his skills are exhausted. This old monk is different. Borrowing someone's whisk, I play with it east and west, and today it has been taken back.' Then he raised his finger and said, 'Fortunately, there is this, not borrowed from others, very readily available, and everyone has a share. Those who have not attained enlightenment should attain it well.' The Chan Master successively served as the abbot of Xiansheng Temple, Guangxiao Temple, Jingshan Temple, Dongta Temple, and other temples. One day, passing by Tianhua Temple, he gave a Dharma talk to the assembly. Later, a monk asked for leave, and the Chan Master said, 'This old monk also wants to set off tonight.' At midnight, he passed away lying on his right side. It was the twelfth month of the sixth year of the Tianqi reign (1626).
四日。世壽六十六。僧臘三十八。門人奉全身。塔于顯聖寺南缽盂山之陰。
壽昌經禪師法嗣(四人)
信州博山無異元來禪師
因登廁睹上樹人。大悟。見壽昌。昌曰。近日如何。師曰。有個活路。祇是不許人知。曰。因甚不許人知。師曰。不知不知 上堂。第一義作么生觀。佛法二字不可黏著。黏著則埋沒慧命。入荒田不揀草。猶較些子。博山當日在佛法中。頭出頭沒。蒙先師親垂隻手提挈。在凈白地上。仍被凈白為礙。不免將腳跟下一片地。拋向他方不可說不可說世界之外。然後向太虛空翻觔斗。孤標獨立。始得些子實用。今日與諸昆仲相見。譬如白日攫金。諸人歷歷見博山。博山總不見諸人。還信得及么。諸昆仲。若見明此事。須在高高山頂立。深深海底行。撞破虛空。始能捕空捉影。博山記得親近先師。猶驪龍頷下探珠。猛虎喉中奪雀。今日不免貴買賤賣去也。諸昆仲。還有估價底也無。良久曰。也不可當面錯過 上堂。說個佛字。好與三十棒。杖頭有眼明如日。說個法字。好與三十棒。優缽無根滿樹花。說個禪字。好與三十棒。分付老盧高著眼。說個僧字。好與三十棒。莫教流落在天涯。過得瀟湘渡口。便知清白人家。管甚煙雲埋沒。從教黑豆生芽。翻思昔日雲門老。卸卻鐵枷。真個
【現代漢語翻譯】 現代漢語譯本 四日圓寂，世壽六十六歲，僧臘三十八年。門人將他的全身安奉，建塔于顯聖寺南面的缽盂山之陰。
壽昌經禪師的法嗣（四人）：
信州博山無異元來禪師
因為登廁時看到有人上樹，大悟。去見壽昌經禪師，壽昌問：『近日如何？』禪師答：『有個活路，只是不許人知。』壽昌問：『因甚不許人知？』禪師答：『不知不知。』 上堂說法：『第一義諦作么生觀？佛法二字不可黏著，黏著則埋沒慧命。入荒田不揀草，猶較些子。博山當日在佛法中，頭出頭沒，蒙先師親垂隻手提挈，在凈白地上，仍被凈白為礙。不免將腳跟下一片地，拋向他方不可說不可說世界之外，然後向太虛空翻觔斗，孤標獨立，始得些子實用。今日與諸位同參相見，譬如白日攫金，諸人歷歷見博山，博山總不見諸人。還信得及么？諸位同參，若見明此事，須在高高山頂立，深深海底行，撞破虛空，始能捕空捉影。博山記得親近先師，猶如驪龍（傳說中的黑龍）頷下探珠，猛虎喉中奪雀。今日不免貴買賤賣去也。諸位同參，還有估價的么？』良久說：『也不可當面錯過。』 上堂說法：『說個佛字，好與三十棒，杖頭有眼明如日。說個法字，好與三十棒，優缽（藍色蓮花）無根滿樹花。說個禪字，好與三十棒，分付老盧高著眼。說個僧字，好與三十棒，莫教流落在天涯。過得瀟湘渡口，便知清白人家，管甚煙雲埋沒，從教黑豆生芽。翻思昔日雲門老，卸卻鐵枷，真個。』
【English Translation】 English version He passed away on the fourth day, at the age of sixty-six, with thirty-eight years of monastic life. His disciples enshrined his whole body and built a pagoda for him on the north side of Mount Boyu, south of Xiansheng Temple.
Dharma heirs of Chan Master Shouchang Jing (four people):
Chan Master Wuyi Yuanlai of Boshan in Xinzhou
He attained great enlightenment when he saw someone climbing a tree while using the toilet. He went to see Shouchang. Shouchang asked, 'How have you been recently?' The Master replied, 'There is a way to live, but it is not to be known by others.' Shouchang asked, 'Why not let others know?' The Master replied, 'I don't know, I don't know.' He ascended the hall and said: 'How do you contemplate the First Principle? The two words 'Buddha Dharma' must not be clung to; clinging to them will bury the wisdom-life. Entering a barren field and not choosing the grass is still somewhat better. Boshan was once immersed in the Buddha Dharma, struggling to get out, and was fortunate to have his late teacher personally extend a hand to lift him up. Even on pure white ground, he was still hindered by the purity. He had no choice but to throw a piece of ground under his feet to the other side, beyond the indescribable world, and then somersault in the void, standing alone, and only then did he gain some practical use. Today, meeting with all of you fellow practitioners is like seizing gold in broad daylight. You all clearly see Boshan, but Boshan does not see you at all. Can you believe it? If you want to understand this matter, you must stand on the top of a high mountain and walk in the deep sea, breaking through the void before you can catch the wind and grasp the shadows. Boshan remembers being close to his late teacher, like searching for a pearl under the chin of a black dragon (a legendary black dragon) or snatching a sparrow from the throat of a fierce tiger. Today, I cannot avoid buying dearly and selling cheaply. Do any of you fellow practitioners have a price to estimate?' After a long silence, he said, 'You must not miss it face to face.' He ascended the hall and said: 'Speaking of the word 'Buddha', it is good to give thirty blows with a stick, for the eyes on the stick are as bright as the sun. Speaking of the word 'Dharma', it is good to give thirty blows with a stick, for the Utpala (blue lotus) has no roots and the trees are full of flowers. Speaking of the word 'Chan', it is good to give thirty blows with a stick, entrusting old Lu to keep a high eye on it. Speaking of the word 'Sangha', it is good to give thirty blows with a stick, lest it be scattered to the ends of the earth. Passing the Xiaoxiang ferry, you will know the pure and upright family, regardless of the smoke and clouds burying it, and letting black beans sprout. Thinking back to the old Yunmen of the past, he removed his iron shackles, truly.'
好一棒打殺貴太平。免使兒孫落荒草。諸昆仲。開眼說夢。醒亦是迷。白酒青鹽。我乃是誰。寒冰烈火。痛下針錐。今古幾多伶俐漢。分明辜負一雙眉。復笑曰。博山罪過 上堂。卓拄杖曰。轉山河歸自己。月明當戶照。轉自己歸山河。風冷壓山居。撞鐘撞著老僧心。祥雲從地起鐘聲。為甚麼披七條衣。寶蓋自天垂。總不恁么道。又作么生。不是家鄉客。徒勞話歲寒。此五種見地。雖則賞罰分明。也要諸人委悉。有一人。在蘊界屏處。說非法語。有一人。在凈白地上涕唾。有一人。撥草瞻風攙行奪市。有一人。露盤卓犖解作家方。有一人。針拶不見血。火燒不知痛。病在膏肓。不堪療治。有人於此簡辨得出。博山分付拄杖子。一任天下橫行。其或未然。卓拄杖曰。楖𣗖橫擔不顧人。直入千峰萬峰去。崇禎三年示微疾。訚首座問。和尚尊候如何。師曰。盡有些子受用。座曰。還有不病者么。師曰。熱大作么。座曰。來去自由。請道一句。師書歷歷分明四字。擲筆而逝。壽五十六。塔全身於本山。
建州建陽東苑晦臺鏡禪師
別號湛靈。潭陽馮氏子。生於萬曆丁丑。幼從虎嘯巖。一心受業。后參壽昌經。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。
【現代漢語翻譯】 現代漢語譯本： 『好一棒打殺貴太平，免使兒孫落荒草。』這句話的意思是，當斷則斷，要徹底解決問題，避免後患無窮，讓子孫後代陷入困境。 『諸昆仲，開眼說夢，醒亦是迷。』 意思是說，各位同修，即使睜著眼睛，也像在做夢一樣，即使醒著，也仍然迷惑不解。 『白酒青鹽，我乃是誰？寒冰烈火，痛下針錐。』 這是在追問自我的本性，即使在極端矛盾的環境下，也要保持清醒，認識到真實的自我。 『今古幾多伶俐漢，分明辜負一雙眉。』 意思是說，自古以來有多少聰明人，卻白白辜負了他們的才智。 復笑曰：『博山罪過。』 這是博山禪師的自謙之語。 上堂，卓拄杖曰：『轉山河歸自己，月明當戶照。轉自己歸山河，風冷壓山居。』 意思是說，要將外在的世界轉化為內在的自我，也要將內在的自我融入到外在的世界中。 『撞鐘撞著老僧心，祥雲從地起鐘聲。為甚麼披七條衣，寶蓋自天垂。』 這是在描述一種禪定的境界，鐘聲與內心相應，祥雲與寶蓋象徵著佛法的庇佑。 『總不恁么道，又作么生？不是家鄉客，徒勞話歲寒。』 意思是說，如果不是真正的修行人，即使談論佛法，也是徒勞無功。 『此五種見地，雖則賞罰分明，也要諸人委悉。』 意思是說，這五種見解，雖然有明確的賞罰，但也要大家仔細領會。 『有一人，在蘊界屏處，說非法語。有一人，在凈白地上涕唾。有一人，撥草瞻風攙行奪市。有一人，露盤卓犖解作家方。有一人，針拶不見血，火燒不知痛，病在膏肓，不堪療治。』 這是在批評各種錯誤的修行方式和狀態。 『有人於此簡辨得出，博山分付拄杖子，一任天下橫行。其或未然，卓拄杖曰：楖𣗖橫擔不顧人，直入千峰萬峰去。』 意思是說，如果有人能夠辨別出這些錯誤，博山禪師就將拄杖交付給他，讓他自由行走天下。如果不能，那就只能像拄著楖𣗖一樣，不顧一切地向前走。 崇禎三年（1630年）示微疾，訚首座問：『和尚尊候如何？』 師曰：『盡有些子受用。』 座曰：『還有不病者么？』 師曰：『熱大作么？』 座曰：『來去自由，請道一句。』 師書歷歷分明四字，擲筆而逝。壽五十六。塔全身於本山。 建州建陽東苑晦臺鏡禪師 別號湛靈。潭陽馮氏子。生於萬曆丁丑。幼從虎嘯巖，一心受業。后參壽昌經，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。』 意思是說，一旦真正領悟了佛法的真諦，就會發現它其實並不值一提。
【English Translation】 English version: 'A good blow kills the expensive peace, saving descendants from desolate fields.' This means making decisive decisions to completely solve problems and avoid endless troubles for future generations. 'Brothers, opening eyes to speak of dreams, waking is also delusion.' This means, fellow practitioners, even with eyes open, it's like dreaming, and even when awake, there is still confusion. 'White wine and green salt, who am I? Freezing ice and raging fire, painful needle pricks.' This is questioning the nature of the self, maintaining clarity even in extremely contradictory environments, and recognizing the true self. 'How many clever people throughout history have clearly wasted their talents.' This means, how many intelligent people throughout history have wasted their wisdom in vain. Smiling again, he said: 'Boshan (name of the monk) is guilty.' This is Boshan Zen Master's self-deprecating remark. Ascending the hall, striking the staff, he said: 'Turning mountains and rivers to oneself, the moon shines brightly at the door. Turning oneself to mountains and rivers, the cold wind presses the mountain dwelling.' This means transforming the external world into the internal self, and integrating the internal self into the external world. 'Striking the bell strikes the old monk's heart, auspicious clouds rise from the ground with the bell sound. Why wear the seven-striped robe, the jeweled canopy hangs from the sky.' This describes a state of Zen meditation, where the bell sound resonates with the heart, and the auspicious clouds and jeweled canopy symbolize the protection of the Dharma. 'If you don't say it like this, then how? If you are not a native of the homeland, it is futile to talk about the cold season.' This means that if you are not a true practitioner, even discussing the Dharma is in vain. 'These five kinds of views, although rewards and punishments are clear, everyone must understand them thoroughly.' This means that although these five views have clear rewards and punishments, everyone must carefully comprehend them. 'There is one person, in the realm of aggregates, speaking non-Dharma. There is one person, spitting on the pure white ground. There is one person, stirring up grass and looking at the wind, snatching and robbing in the market. There is one person, with a prominent dew plate, understanding the methods of a craftsman. There is one person, pricking with a needle without seeing blood, burning without feeling pain, the disease is incurable.' This is criticizing various incorrect methods and states of practice. 'If someone can discern these, Boshan entrusts the staff, allowing it to roam freely under heaven. If not, striking the staff, he says: Carrying the staff horizontally, not caring about others, going straight into thousands of peaks.' This means that if someone can discern these errors, Boshan Zen Master will entrust the staff to them, allowing them to roam freely under heaven. If not, then one can only move forward recklessly, like carrying a staff. In the third year of Chongzhen (1630), the head monk Yin asked: 'How is the venerable monk's health?' The master said: 'I am still enjoying some benefits.' The monk asked: 'Is there anyone who is not sick?' The master said: 'What is the great heat doing?' The monk said: 'Coming and going freely, please say a word.' The master wrote the four characters 'Li Li Fen Ming' (歷歷分明), threw the pen and passed away. He was fifty-six years old. His whole body was enshrined in a pagoda on this mountain. Zen Master Hui Tai Jing of Dongyuan, Jianyang, Jianzhou Also known as Zhan Ling. Son of the Feng family of Tanyang. Born in the Dingchou year of Wanli (1577). As a child, he followed Huxiao Rock, wholeheartedly studying. Later, he consulted Shouchang Sutra. One day, he happened to read the Vimalakirti Sutra, to 'Why is this room empty without attendants? Vimalakirti said that all Buddha lands are also empty.' He suddenly realized and composed a verse: 'Seeing through it is not worth half a penny.' This means that once you truly understand the essence of the Dharma, you will find that it is not worth mentioning.
可憐摸索許多年。宗流盡是欺心漢。說甚西來別有傳。昌閱之。即印可 上堂。佛法本無多。南辰貫北河。都來三七字。降盡鬼神魔。良久。顧眾曰。會么。老瞿曇一生。黃金高北斗。買不得個人笑。及至末後拈枝花。惹發飲光特地覷破。卻將從上祖宗家產。一時俱籍沒卻。究竟有甚麼風流。我試問你。英靈男子。自有本分。不為人欺瞞的活計。又當如何 除日上堂。僧問。壽昌和尚。臨七十歲夜。示眾曰。今年只有斯時在。試問諸人。會也無。此莫便是老漢先分付的末後句否。師曰。杓卜聽虛聲。熟睡饒譫語。曰在新長老分上。又作么生。師曰。擊破寒潭月。癡猿何處窺。曰作家親父子。別有不傳傳也。師曰。靴頭綻線。腳指何知。乃曰。百歲翁翁失卻父。當堂獨坐沒尊卑。東村王老夜燒錢。打鼓小兒失卻椎。到者里。生死誰知摺合。性命作何以歸。蛙盆打破啾啾鬧。莊周夢蝶亂飛飛。噫嘻嘻。燈籠露柱。謾自依稀 上堂。師良久曰。千古萬古事。當不得我眉毛縱一縱。當不得我額頭點一點。當不得我拄杖子卓一卓。當不待我震聲喝一喝。你若不會。燈籠露柱。替你下涅槃堂。且道。為甚麼如此。立地死漢。有甚麼救處。一日示疾。以手指巖下曰。此處可以埋我。有行者問曰。試或死了埋了。又作么生分發。師笑曰
【現代漢語翻譯】 現代漢語譯本 可憐摸索了這麼多年，那些所謂的宗師流派，儘是些欺騙自己內心的傢伙。還說什麼西來有特別的傳承。昌閱覽之後，就認可了這種說法。 上堂開示：佛法本來就沒有多少，就像南方的星辰貫穿北方的河流一樣。總共算起來，也就三七二十一個字（指佛法的精髓），就能降伏所有的鬼神邪魔。 （停頓很久）看看大家，明白了嗎？老瞿曇（釋迦牟尼的別稱）一生，他的名聲像黃金一樣高過北斗星，卻買不到別人真誠的一笑。等到最後拈花示眾的時候，被迦葉（飲光）特別地看破了。卻將從上代祖師那裡傳下來的家產，一時全部沒收了。究竟有什麼風流韻事呢？我來問問你們，有英靈之氣的男子，自有他的本分，不做被人欺騙的事情，又該如何呢？ 除夕上堂開示。有僧人問：壽昌和尚，在七十歲除夕夜，告訴大家說：『今年只有這個時候了。』請問各位，這莫非就是老和尚事先交代的最後一句話嗎？師父回答說：『用龜殼占卜，聽到的都是虛假的聲音；熟睡的人，說的大多是胡話。』僧人又問：『在新長老的立場上，又該怎麼說呢？』師父回答說：『擊破寒冷潭水中的月亮，癡迷的猿猴到哪裡去窺視呢？』僧人說：『真是名家父子，有不傳之秘啊。』師父說：『靴子的頭綻開了線，腳趾怎麼會知道呢？』 於是說：百歲老翁失去了父親，獨自坐在大堂上，沒有尊卑之分。東村的王老頭晚上燒紙錢，打鼓的小孩卻丟掉了鼓槌。到了這裡，生死誰知道如何摺合，性命又該歸向何處呢？打破了青蛙盆，青蛙們啾啾地亂叫，莊周夢蝶，胡亂地飛舞。唉！燈籠和露柱，只是徒然地依稀存在。 上堂開示。師父停頓了很久說：千古萬古的事情，都比不上我眉毛稍微動一下，比不上我額頭稍微點一下，比不上我的拄杖敲一下，比不上我大聲喝一聲。如果你們不明白，燈籠和露柱，就代替你們下地獄。那麼，為什麼要這樣做呢？因為那些像死人一樣站著的人，有什麼可以救的呢？ 有一天，師父生病了，用手指著巖石下面說：這裡可以埋葬我。有修行人問：如果真的死了埋了，又該如何處置呢？師父笑著說……
【English Translation】 English version It's pitiful to have groped around for so many years. The so-called masters and schools are all people who deceive their own hearts. They even say that there is a special transmission from the West. Chang read it and then approved of this statement. Giving a lecture in the hall: The Buddha Dharma is not much to begin with, just like the southern stars running through the northern rivers. In total, there are only three sevens, twenty-one words (referring to the essence of the Buddha Dharma), which can subdue all ghosts and demons. (Pause for a long time) Look at everyone, do you understand? Old Gautama (another name for Shakyamuni) throughout his life, his reputation was as high as gold above the Big Dipper, but he couldn't buy a sincere smile from others. When he finally held up a flower to show the crowd, he was especially seen through by Kashyapa (Drinking Light). But he confiscated all the family property passed down from the ancestral masters at once. What kind of romantic affair is there after all? Let me ask you, a man with heroic spirit has his own duty, not to do things that are deceived by others, so what should he do? Giving a lecture in the hall on New Year's Eve. A monk asked: 'Venerable Shouchang, on the night of his seventieth New Year's Eve, told everyone: 'This year only has this moment.' May I ask everyone, is this perhaps the last sentence that the old monk explained in advance?' The master replied: 'Divining with tortoise shells, all you hear are false sounds; people who are fast asleep mostly talk nonsense.' The monk then asked: 'From the perspective of the new elder, what should be said?' The master replied: 'Shattering the moon in the cold pool, where will the infatuated ape peep?' The monk said: 'Truly a family of masters, there are secrets that are not passed down.' The master said: 'The thread on the toe of the boot is broken, how would the toe know?' So he said: 'A centenarian loses his father, sitting alone in the hall, without distinction between superior and inferior. Old Wang of Dongcun burns paper money at night, but the child who beats the drum loses his mallet. Arriving here, who knows how to reconcile life and death, and where should life return? The frog basin is broken, and the frogs chirp and make noise, Zhuang Zhou dreams of a butterfly, flying around randomly. Alas! The lantern and the pillar, just exist vaguely in vain.' Giving a lecture in the hall. The master paused for a long time and said: 'The affairs of thousands of years are not as good as my eyebrows moving slightly, not as good as my forehead nodding slightly, not as good as my staff tapping, not as good as my loud shout. If you don't understand, the lantern and the pillar will go to hell for you. So, why do this? Because what can be saved for those who stand like dead people?' One day, the master fell ill, pointed to the rock below and said: 'This place can bury me.' A practitioner asked: 'If you really die and are buried, what should be done?' The master smiled and said...
。恰好恰好。者再問。師已脫去。時崇禎三年七月十三日也。壽五十四。塔于所指之巖石下。
建昌府壽昌闃然謐禪師
參先壽昌于峨峰。示以父母未生前話。一日推磨失手。觸磨盤有省。占偈。有本來面目不須尋。一點靈明亙古今之句。呈昌。昌頷之。師嘗作趙州無字頌曰。泰山傾倒壓蟭螟。氣絕心灰識浪平。不是泥牛開隻眼。焉知猛虎坐中廳。后祠部海岸黃公。請師繼席壽昌。順治己丑示寂。壽七十一。塔于本山。
鼓山永覺賢禪師
幼習儒。年二十。補邑諸生。讀書山剎中。聞僧舉南泉斬貓公案。忽有省。詣董巖。參壽昌經和尚求抉擇。昌曰。此事。不可於一機一境上取則。須是百匝千重。垂手直過。尚當遇人。所謂身雖已在青雲外。猶更將身入眾藏。因勉看雲門乾屎橛語。過十餘年。往壽昌落髮。一日問壽昌。如何是清凈法身。昌振衣而立。師曰。祇此。更別有么。昌拂衣便行。時身心豁然。如開千重鎖相似。入方丈禮拜。不及啟口。昌打三棒曰。向後不得草草。後過延平津。聞僧誦諸佛謦欬俱共彈指。頓超前解。乃徹見壽昌用處。作偈曰。金雞啄破碧琉璃。萬歇千休祇自知。穩臥片帆天正朗。前山無復雨鳩啼 上堂。老僧無伎倆。祇打鼓山鼓。不說禪與道。不論佛與祖。甜瓜現成
【現代漢語翻譯】 現代漢語譯本：恰好恰好。又再問。師父已經脫去（指圓寂）。這時是崇禎三年（1630年）七月十三日。享年五十四歲。塔葬在所指示的巖石下。
建昌府壽昌闃然謐禪師
先是到峨峰參拜壽昌禪師，壽昌禪師用『父母未生前的話』來開示他。一天，闃然謐禪師推磨時失手，觸碰到磨盤有所領悟，作偈說：『有本來面目不須尋，一點靈明亙古今。』呈給壽昌禪師，壽昌禪師認可了他。闃然謐禪師曾經作《趙州無字頌》說：『泰山傾倒壓蟭螟，氣絕心灰識浪平。不是泥牛開隻眼，焉知猛虎坐中廳。』後來祠部海岸黃公，請闃然謐禪師繼承壽昌禪寺的住持。順治己丑年（1649年）圓寂，享年七十一歲，塔葬在本山。
鼓山永覺賢禪師
年幼時學習儒學，二十歲時，成為縣學的諸生。在山中的寺廟裡讀書時，聽到僧人說南泉斬貓的公案，忽然有所領悟。於是前往董巖，參拜壽昌經和尚請求抉擇。壽昌禪師說：『這件事，不可以從一個機鋒、一個境界上取法，必須百匝千重，垂手直過，尚且要遇到人才能明白。』所謂『身雖已在青雲外，猶更將身入眾藏。』於是勉勵他參看雲門乾屎橛的語句。過了十餘年，前往壽昌禪寺落髮。一天，問壽昌禪師：『如何是清凈法身？』壽昌禪師振衣而立。永覺賢禪師說：『就只是這個，還有別的嗎？』壽昌禪師拂衣便走。這時永覺賢禪師身心豁然開朗，好像打開了千重鎖一樣。進入方丈室禮拜，還沒來得及開口，壽昌禪師就打了他三棒，說：『向後不得草草。』後來經過延平津，聽到僧人誦唸『諸佛謦欬俱共彈指』，頓時超越了之前的理解，於是徹底明白了壽昌禪師的用意，作偈說：『金雞啄破碧琉璃，萬歇千休祇自知。穩臥片帆天正朗，前山無復雨鳩啼。』上堂說法時說：『老僧沒有什麼伎倆，只是打鼓山的鼓。不說禪與道，不論佛與祖。甜瓜現成。』
【English Translation】 English version: Exactly, exactly. Asked again. The Master has already departed (referring to passing away). This was the thirteenth day of the seventh month in the third year of Chongzhen (1630). He lived to the age of fifty-four. His stupa is located under the rock he indicated.
Chan Master Qiran Mi of Shouchang in Jianchang Prefecture
First, he visited Chan Master Shouchang at E'feng. Shouchang instructed him with 'the words before parents were born.' One day, while pushing a millstone, he slipped and touched the millstone, gaining some insight. He composed a verse saying: 'The original face does not need to be sought, a point of spiritual light pervades the past and present.' He presented it to Shouchang, who acknowledged it. Chan Master Qiran Mi once composed a 'Ode to Zhaozhou's Mu' saying: 'Mount Tai collapses and crushes gnats, breath extinguished, heart ashes, consciousness waves calmed. If not for the clay ox opening one eye, how would one know the fierce tiger sitting in the central hall?' Later, Huang Gong of the Ministry of Personnel invited the Master to succeed as abbot of Shouchang Temple. He passed away in the year of Jichou during the Shunzhi reign (1649), at the age of seventy-one. His stupa is located on this mountain.
Chan Master Yongjue Xian of Gushan
He studied Confucianism in his youth. At the age of twenty, he became a student of the county school. While reading in a mountain temple, he heard a monk speak of the case of Nanquan cutting the cat, and suddenly gained some insight. He then went to Dongyan to visit the Venerable Shouchang Jing, seeking clarification. Shouchang said, 'This matter cannot be grasped from a single opportunity or a single state. It must be hundreds and thousands of times, letting go directly, and even then, one must encounter the right person to understand.' As the saying goes, 'Although the body is already beyond the blue clouds, one must still enter the multitude of teachings.' He was then encouraged to contemplate the saying of Yunmen's 'dry shit stick'. After more than ten years, he went to Shouchang Temple to have his head shaved. One day, he asked Shouchang, 'What is the pure Dharma body?' Shouchang shook his robe and stood up. Yongjue Xian said, 'Is it just this, or is there something else?' Shouchang brushed his robe and left. At that moment, Yongjue Xian's body and mind suddenly opened up, as if a thousand locks had been opened. He entered the abbot's room to pay respects, but before he could speak, Shouchang struck him three times, saying, 'From now on, do not be careless.' Later, while passing through Yanping Jin, he heard a monk reciting 'All Buddhas cough and snap their fingers together,' and he instantly surpassed his previous understanding. He then thoroughly understood Shouchang's intention, composing a verse saying: 'The golden rooster pecks open the blue glass, ten thousand rests and a thousand stops, only oneself knows. Steadily lying on a single sail, the sky is bright, the front mountain no longer has rain dove cries.' When giving a Dharma talk, he said: 'This old monk has no skills, just beats the drum of Gushan. I don't talk about Chan and the Tao, I don't discuss Buddha and ancestors. The sweet melon is ready-made.'
甜。苦瓜現成苦。露結必為霜。云騰必致雨。看來萬法仍舊。自然超佛越祖。千聖既皆如是。老僧何用重舉。然有一事報君知。也要大家看取。昨夜捉得石烏龜。天明看時。原是螺江女 聞谷大師入塔。請上堂。師顧眾曰。你等還知聞大師住處也未。莫是鼻孔里安禪。眉毛下𨁝跳么。莫是清風度廊下。秋月轉檐前么。莫是紅霞不離碧落。白日祇繞須彌么。恁么說話。似則也似。在則未在。驀豎起拳曰。元來祇在老僧拳頭上。要與諸人相見。揮案曰。一音演說。隨類各解。收拳曰。忽化作出海金龍。直透青霄去也。你諸人。莫認驢鞍橋。作阿爺下頷 上堂。正脈難通。邪見易熾。超佛越祖。看來總是階梯。妙唱玄提。即此便名窠臼。白雲巖下。多沉出格之英。芳草渡頭。久滯他鄉之客。所以曹洞門下。別設宗趣。金鳳摶空。不止須彌頂上。鐵牛駕浪。偏入大海波心。不犯當頭。猶貴轉身有路。行於異類。直須足下無私 示張二水相國。我宗。無意識領略的禪。無逐段商量的句。直要向全無縫罅處透入。通身脫落後承當。其或未能頓領。始有看話頭等法。蓋是死盡偷心。庶幾天光自發。近日宗風大變。率尚虛頭。師徒授受。專學答問拈頌。甚至飲酒戲笑。自謂。我宗門下。不受繩檢。不拘小節。視吾輩勸勉。直以為老婆禪
【現代漢語翻譯】 現代漢語譯本 甜。苦瓜本來就是苦的。露水凝結必定會變成霜。雲彩升騰必定會下雨。看來萬法依舊如此，自然而然地超越佛和祖師。既然所有的聖人都這樣，老僧又何必重複提起呢？然而有一件事要告訴你們，也要大家仔細看看。昨夜捉到一隻石烏龜，天亮一看，原來是螺江女（指聞谷大師）。 聞谷大師入塔（圓寂），請上堂。師父看著大家說：『你們還知道聞大師的住處嗎？莫非是在鼻孔里安禪，眉毛下跳動嗎？莫非是清風吹過走廊下，秋月轉過屋檐前嗎？莫非是紅霞不離開碧落（天空），白日只圍繞須彌山（佛教中的聖山）嗎？』這樣說話，相似是相似，說到點子上卻還沒到。』突然舉起拳頭說：『原來就在老僧的拳頭上，要和大家相見。』揮動桌子說：『一音演說，隨著種類不同各自理解。』收回拳頭說：『忽然變化作出海的金龍，直接穿透青霄（天空）去了。』你們這些人，不要把驢鞍橋，當作阿爺的下巴。 上堂。正脈（正統的禪宗法脈）難以貫通，邪見容易熾盛。超越佛和祖師，看來總歸是階梯。巧妙的吟唱和玄妙的提倡，也就是窠臼（老套）。白雲巖下，多有沉溺於不合常規的英才。芳草渡口，長期滯留著他鄉的客人。所以曹洞宗門下，另外設立宗旨趣味。金鳳在空中飛翔，不只停留在須彌山頂上。鐵牛駕著浪，偏偏進入大海的波心。不觸犯當頭棒喝，仍然可貴的是轉身有路。行走于不同的種類中，必須腳下沒有私心。 開示張二水相國。我宗，沒有用意識領略的禪，沒有逐段商量的語句。直接要向全無縫隙的地方透入，通身脫落後承擔。如果不能立刻領悟，才有了看話頭等方法。這是要徹底消除偷心，或許天光自然會煥發。近日宗風大變，大多崇尚虛假的東西。師徒授受，專門學習答問拈頌。甚至飲酒戲笑，自認為『我宗門下，不受繩索的約束，不拘泥於小節。』把我們這些人的勸勉，直接當成老婆禪（指啰嗦、沒有新意的禪法）。
【English Translation】 English version Sweet. Bitter gourd is inherently bitter. Dew condenses and will surely become frost. Clouds rise and will surely bring rain. It seems that all dharmas remain the same, naturally transcending Buddhas and Patriarchs. Since all sages are like this, why should this old monk repeat it? However, there is one thing to tell you, and I want everyone to take a good look. Last night I caught a stone turtle, and when I looked at it in the morning, it turned out to be the Lady of Luo River (referring to Master Wengu). Master Wengu entered the stupa (passed away), please come to the hall. The master looked at everyone and said, 'Do you still know where Master Wen lives? Could it be meditating in the nostrils, jumping under the eyebrows? Could it be the breeze passing under the corridor, the autumn moon turning in front of the eaves? Could it be that the red clouds never leave the Azure Sky (sky), and the white sun only revolves around Mount Sumeru (the holy mountain in Buddhism)?' Speaking like this, it is similar, but it is not quite right.' Suddenly he raised his fist and said, 'Originally, it is right on the old monk's fist, and I want to meet everyone.' He waved the table and said, 'One sound expounds, and each understands according to its kind.' He retracted his fist and said, 'Suddenly transformed into a golden dragon emerging from the sea, directly piercing through the blue sky.' You people, don't take the donkey saddle bridge as your father's chin. Entering the hall. The orthodox lineage (the orthodox Chan lineage) is difficult to penetrate, and wrong views are easy to flourish. Transcending Buddhas and Patriarchs, it seems that it is always a ladder. The skillful chanting and profound advocacy are just clichés. Under the White Cloud Cliff, there are many outstanding talents who are addicted to unconventionality. At the Fragrant Grass Ferry, there are long-term visitors from other lands. Therefore, the Caodong sect has established another purpose and interest. The golden phoenix soars in the sky, not only staying on the top of Mount Sumeru. The iron bull rides the waves, and enters the heart of the sea. Not offending the head-on blow, it is still valuable to have a way to turn around. Walking among different kinds, one must have no selfishness under one's feet. Instructing Prime Minister Zhang Ershui. Our sect has no Chan that is comprehended by consciousness, and no sentences that are discussed step by step. It is necessary to penetrate directly into the place where there are no gaps, and take responsibility after the whole body has fallen off. If you cannot understand it immediately, then there are methods such as watching the head of the word. This is to completely eliminate the stealing mind, and perhaps the light of heaven will naturally shine. Recently, the style of the sect has changed greatly, and most of them admire false things. Teachers and disciples teach and receive, specializing in learning answers, questions, and praises. Even drinking and laughing, they think, 'Our sect is not bound by ropes and does not stick to trivial matters.' They directly regard the exhortations of people like us as old woman's Chan (referring to verbose and unoriginal Chan methods).
。嗚呼。魔鬼興妖。靜思良可痛哭。順治丁酉十月十七日示寂。壽八十。塔建本山。
青原下宗鏡五世
湛然澄禪師法嗣(六人)
紹興府明因麥浪懷禪師
山陰黃氏子。五歲。驅烏天王寺。十七。秉具云棲。游講肆有聲。聞宗門事。遂參雲門湛然。門問。見猶離見。見不能及。如何是見不及處。師下語無當。乃再拜求示旨要。門曰。者里無甚旨要。汝時中但看個見不及處。自有所詣。師參究之久。愈覺茫然。一日看云棲舉海底泥牛銜月走話問眾。時雲門推出傍僧曰。大眾證明。師忽然有省。走見門。門即席拈盤胡桃曰。我用處不換機。你喚他作甚麼。師一掌撲落。門曰。汝適來道。佛祖舌頭。瞞你不得。一盤胡桃。汝便被他瞞也。壽聖師問門。如何是臨濟七事隨身。門答云云。師以手掩門口曰。休將閑學解。埋沒祖師心。門大怒曰。汝探頭太過了。師驚疑 定林上座問曰。大德尊號。師曰麥浪。定曰。無風時。向何處安身立命。師于定面上。輕搖一扇。定曰未在。師曰。三尺浪高魚化龍。癡人猶戽夜塘水。門曰。雖然。麥浪善行劍刃上事。若無後語。二人都成布袋里老鴉。何故。機不離位。墮在毒海。師於此頓釋壽聖之疑。開法梅墅古彌陀寺。上堂。昨日是人日。今朝是谷朝。斬新一句子
【現代漢語翻譯】 嗚呼！魔鬼興風作浪，靜下心來想想真令人痛哭。懷禪師于順治丁酉年（1657年）十月十七日圓寂，享年八十歲，塔建在本山。
青原下宗鏡第五世
湛然澄禪師的法嗣（六人）
紹興府明因麥浪懷禪師
山陰黃氏之子。五歲時，在驅烏天王寺。十七歲時，在云棲受具足戒。遊學講經頗有名聲。聽聞宗門之事，於是參訪雲門湛然禪師。湛然禪師問：『見猶離見，見不能及，如何是見不及處？』懷禪師回答得不得要領，於是再次拜求開示旨要。湛然禪師說：『這裡沒有什麼旨要，你時時但看那個見不及處，自然會有所領悟。』懷禪師參究了很久，越發覺得茫然。一日，看到云棲禪師舉海底泥牛銜月走的話頭問大眾，當時雲門禪師推出旁邊的僧人說：『大眾證明。』懷禪師忽然有所領悟，跑去見湛然禪師。湛然禪師當即拿起一盤胡桃說：『我用處不換機，你叫它作什麼？』懷禪師一掌打落。湛然禪師說：『你剛才說，佛祖的舌頭瞞你不得，一盤胡桃，你就被他瞞了。』壽聖禪師問湛然禪師：『如何是臨濟七事隨身？』湛然禪師回答了。懷禪師用手摀住門口說：『休將閑學解，埋沒祖師心。』湛然禪師大怒說：『你探頭太過了！』懷禪師驚疑不定。定林上座問：『大德尊號？』懷禪師說：『麥浪。』定林上座說：『無風時，向何處安身立命？』懷禪師在定林上座的面上，輕輕搖動扇子。定林上座說：『未在。』懷禪師說：『三尺浪高魚化龍，癡人猶戽夜塘水。』湛然禪師說：『雖然如此，麥浪善於在劍刃上行走，若無後語，二人都成了布袋里的老鴉。何故？機不離位，墮在毒海。』懷禪師於此頓釋壽聖禪師的疑惑。開法于梅墅古彌陀寺，上堂說法：『昨日是人日，今朝是穀日，斬新一句子』
【English Translation】 Alas! Demons stir up trouble, and it is truly heartbreaking to contemplate this calmly. Chan Master Huai of Mailang passed away on the 17th day of the tenth month of the Dingyou year of the Shunzhi reign (1657), at the age of eighty. His stupa was built on this mountain.
The fifth generation of the Qingyuan lineage of Zongjing
Dharma heir of Chan Master Zhanran Cheng (six people)
Chan Master Huai of Mailang, Mingyin Temple, Shaoxing Prefecture
A son of the Huang family of Shanyin. At the age of five, he was at the Quwu Heavenly King Temple. At seventeen, he received the full precepts at Yunqi. He traveled and lectured with a good reputation. Hearing about the matters of the Zen school, he then visited Chan Master Zhanran of Yunmen. The master asked: 'Seeing is still apart from seeing, seeing cannot reach. What is the place where seeing cannot reach?' Chan Master Huai's answer was not appropriate, so he bowed again and asked for instructions on the essential points. Chan Master Zhanran said: 'There is no essential point here. You should always look at that place where seeing cannot reach, and you will naturally have some understanding.' Chan Master Huai investigated this for a long time, and felt even more confused. One day, he saw Chan Master Yunqi raise the topic of 'the mud ox at the bottom of the sea carries the moon and walks' to ask the assembly. At that time, Chan Master Yunmen pushed forward a nearby monk and said: 'The assembly bears witness.' Chan Master Huai suddenly had an understanding and ran to see Chan Master Zhanran. Chan Master Zhanran immediately picked up a plate of walnuts and said: 'My use does not change the mechanism, what do you call it?' Chan Master Huai slapped it down. Chan Master Zhanran said: 'You just said that the Buddha's tongue cannot deceive you, but a plate of walnuts, and you were deceived by it.' Chan Master Shousheng asked Chan Master Zhanran: 'What are the seven things that Linji carries with him?' Chan Master Zhanran answered. Chan Master Huai covered the entrance with his hand and said: 'Do not use idle learning to bury the mind of the ancestral master.' Chan Master Zhanran was furious and said: 'You are sticking your head out too far!' Chan Master Huai was startled and doubtful. The senior seat of Dinglin asked: 'What is the great virtue's honorable name?' Chan Master Huai said: 'Mailang.' The senior seat of Dinglin said: 'When there is no wind, where do you settle your body and establish your life?' Chan Master Huai gently waved a fan in front of the senior seat of Dinglin's face. The senior seat of Dinglin said: 'Not yet.' Chan Master Huai said: 'Three-foot waves rise high, and fish transform into dragons. A foolish person still bails out the water from the night pond.' Chan Master Zhanran said: 'Even so, Mailang is good at walking on the edge of a sword. If there are no further words, both of you will become old crows in a bag. Why? The mechanism does not leave its position, falling into the sea of poison.' Chan Master Huai suddenly resolved Chan Master Shousheng's doubts. He opened the Dharma at the Ancient Amitabha Temple in Meishu, and gave a Dharma talk, saying: 'Yesterday was Human Day, today is Grain Day, a brand new sentence.'
。莫認驢鞍橋。汝等欲將我新年佛法。償他舊日陳債。好向山僧未升法座。諸人未到法堂時。一眼覷破。已落權乘。那堪拈椎豎拂。說妙談玄。若有個漢子出來。掀翻法座。喝散大眾。還可救得一半。其或未然。山僧自救去也。卓拄杖。下座 示眾。篾穿烏龜殼。個個空索索。棒打石人頭。擊擊向嚗嚗。獨有衲僧行履。從來不受穿鑿。昨夜泥牛生兩角 師侍湛次。湛曰。靈虛有吹毛偈。汝批判看。師曰。借劍看。靈以手作斫勢。師曰。是白鐵。靈曰。我適才橋上。見僧打碎了個缽盂。師曰。好敗闕。湛曰。且喜靈虛腳跟穩密。其如麥浪氣宇如王。
龍門佛日石雨方禪師
初出家。隨老宿專修凈土。一日撾木魚子。笑曰。不特西方可生。東方亦可生矣。宿曰。未是汝到家處。示以三不是話。師鈍置。疑礙橫生。胸痛不止。遂參雲門湛。湛曰。參禪圖大安樂。豈是苦得來的。縱苦得來。也是苦禪。參他作么。師如暗得燈。自此工夫。踴躍謁博山憨山黃檗諸老。諄諄以死工䇿勵。再參湛老和尚。結同志不語。限七日徹證。一日聞湛上堂曰。放下著。忽覺疑情冰釋。口占偈曰。平空一擲絕躊躕。轉眼風波徹太虛。會得竿頭舒捲意。放生原是釣來魚。湛問。如何是一口道不盡底句。師曰。晨昏禮拜和尚。也是尋常事
【現代漢語翻譯】 現代漢語譯本：不要認作驢鞍橋（比喻錯誤的認識）。你們想要用我新年講的佛法，來償還舊日的陳舊債務。最好在山僧我還沒登上法座，各位還沒到法堂的時候，一眼看破。已經落入了權宜之法。哪裡還經得起拈起椎、豎起拂塵，說玄妙的道理。如果有個漢子出來，掀翻法座，喝散大眾，或許還能救回一半。如果不是這樣，山僧我自己救自己了。卓拄杖，下座。開示大眾：用篾條穿烏龜殼，個個都是空洞無物。用棒打石頭人的頭，擊打的聲音都是空響。只有衲僧的修行，從來不受穿鑿附會。昨夜泥牛生了兩隻角。石雨方禪師侍奉湛次禪師。湛次禪師說：靈虛禪師有吹毛求疵的偈語，你批判看看。石雨方禪師說：借劍來看看。靈虛禪師用手做了個砍的姿勢。石雨方禪師說：是白鐵。靈虛禪師說：我剛才在橋上，看見僧人打碎了一個缽盂。石雨方禪師說：好敗闕。湛次禪師說：可喜的是靈虛禪師腳跟穩固，但是他的氣宇卻像麥浪一樣，顯得過於張揚。
龍門佛日石雨方禪師
最初出家時，跟隨老修行專門修習凈土法門。一天敲打木魚時，笑著說：不只是西方可以往生，東方也可以往生啊。老修行說：還不是你到家的地方。用『三不是』的話來開示他。石雨方禪師感到困惑，疑慮重重，胸口疼痛不止。於是參訪雲門湛次禪師。湛次禪師說：參禪是爲了得到大安樂，難道是苦修得來的嗎？即使是苦修得來的，也是苦禪，參它做什麼呢？石雨方禪師如同在黑暗中得到了燈光。從此以後，他的修行更加精進，拜謁了博山憨山（1546-1623）黃檗等各位老禪師，諄諄教誨他用死功夫來策勵自己。再次參訪湛次老和尚，與志同道合的人約定不說話，限定七天徹底證悟。一天，聽到湛次禪師上堂說法時說：放下它。忽然覺得疑慮像冰一樣融化了，口中吟出一首偈語：『平空一擲絕躊躕，轉眼風波徹太虛，會得竿頭舒捲意，放生原是釣來魚。』湛次禪師問：如何是一口說不盡的句子？石雨方禪師說：早晚禮拜和尚，也是尋常事。
【English Translation】 English version: Do not recognize the donkey saddle bridge (a metaphor for wrong understanding). You want to use my New Year's Dharma to repay the old debts. It is best to see through it at a glance before I, the mountain monk, ascend the Dharma seat and everyone arrives at the Dharma hall. It has already fallen into expedient means. How can it withstand picking up the mallet and raising the whisk, speaking of profound principles. If a man comes out, overturns the Dharma seat, and disperses the crowd, perhaps half can be saved. If not, I, the mountain monk, will save myself. Strike the staff and descend from the seat. Show the assembly: Using bamboo strips to pierce the turtle shell, each one is empty and without substance. Using a stick to hit the stone man's head, the sound of hitting is empty. Only the practice of the mendicant monk has never been subject to forced interpretation. Last night, the mud ox grew two horns. Zen Master Shiyu Fang served Zen Master Zhan Ci. Zen Master Zhan Ci said: Zen Master Lingxu has a fault-finding verse, you criticize it. Zen Master Shiyu Fang said: Let me borrow the sword to see. Zen Master Lingxu made a chopping gesture with his hand. Zen Master Shiyu Fang said: It is white iron. Zen Master Lingxu said: I just saw a monk breaking a bowl on the bridge. Zen Master Shiyu Fang said: What a defeat. Zen Master Zhan Ci said: It is gratifying that Zen Master Lingxu's footing is stable, but his demeanor is like wheat waves, appearing too flamboyant.
Zen Master Shiyu Fang of Longmen Buddhist Day
When he first became a monk, he followed the old practitioner to specialize in the Pure Land Dharma. One day, while striking the wooden fish, he smiled and said: Not only can one be reborn in the West, but one can also be reborn in the East. The old practitioner said: It is not yet the place where you have arrived home. He used the 'three not' words to enlighten him. Zen Master Shiyu Fang felt confused, full of doubts, and his chest ached incessantly. So he visited Zen Master Zhan Ci of Yunmen. Zen Master Zhan Ci said: Practicing Zen is to obtain great peace and happiness, how can it be obtained through bitter practice? Even if it is obtained through bitter practice, it is bitter Zen, what is the point of practicing it? Zen Master Shiyu Fang was like getting a light in the darkness. From then on, his practice became more diligent, and he visited the old Zen masters such as Boshan Hanshan (1546-1623), Huangbo, etc., who earnestly taught him to encourage himself with hard work. He visited the old monk Zhan Ci again, and agreed with like-minded people not to speak, limiting seven days to thoroughly realize enlightenment. One day, he heard Zen Master Zhan Ci say in the Dharma hall: Put it down. Suddenly, he felt that his doubts melted like ice, and he recited a verse: 'Throwing it away in vain, without hesitation, in the blink of an eye, the storm fills the void, understanding the meaning of stretching and contracting at the end of the pole, releasing life is originally fishing.' Zen Master Zhan Ci asked: What is a sentence that cannot be said in one breath? Zen Master Shiyu Fang said: Morning and evening worship of the monk is also a common thing.
。湛曰。趙州道無。意作么生。師信口頌曰。家家有幅遮羞布。放下便能當雨露。獨怪當年老趙州。擲去頭巾頂卻褲。湛大喜。付以斷拂一枝。故師自號斷拂 上堂。舉拂云。此是第二義。復舉曰。此是第三義。百義千義萬義。咄。有甚麼交涉。若是個漢。才拈起斧子。從教斧子謳歌。放下鋤頭。直得鋤頭作舞。那管江南江北瓦礫荊棘。如或未然。也要披苔剝蘚。讀殘碑續斷碣。免使碌磚瓦礫。七片八片。泥金剛努目。木羅漢攢眉 上堂。有物先天地。將甚麼作眼。無形本寂寥。舉拂曰。者個是甚麼。能為萬象主。天際日上月下作么生。不逐四時凋。瞞歷代老古錐即得。普明者里。也有一偈。無物先天地。有形本寂寥。不為萬象主。常逐四時凋。于傅大士邊會得。百鳥銜花。天人送供。于普明者里會得。𦝫纏八斗。肩挑擔二。雖然。若得江南風氣暖。梅花何必待春開 上堂。若要舉揚個事。直須四方受敵。八面當機。雁過長空。會得橫抽寶劍。云歸遠岫。明他腦後鉗錘。若是以言遣言。以理遣理。忽然撞著無手人行拳。無舌人解語。便道是格外之談。無義之語。若要與他施主福慧雙圓。水也消他不得 上堂。選佛場開。只要個心空及第的人。既是其人。便能善通訊息。若一機一境。問答語言。轉身拂袖。以為能事。教
【現代漢語翻譯】 現代漢語譯本： 湛問：『趙州（Zhaozhou，人名，禪宗大師）道「無」，意作么生？』師信口頌曰：『家家有幅遮羞布，放下便能當雨露。獨怪當年老趙州（Zhaozhou，人名，禪宗大師），擲去頭巾頂卻褲。』湛大喜，付以斷拂一枝。故師自號斷拂。 上堂。舉拂云：『此是第二義。』復舉曰：『此是第三義。百義千義萬義。咄。有甚麼交涉？若是個漢，才拈起斧子，從教斧子謳歌。放下鋤頭，直得鋤頭作舞。那管江南江北瓦礫荊棘。如或未然，也要披苔剝蘚，讀殘碑續斷碣。免使碌磚瓦礫，七片八片，泥金剛努目，木羅漢攢眉。』 上堂。『有物先天地，將甚麼作眼？無形本寂寥。』舉拂曰：『者個是甚麼？能為萬象主。天際日上月下作么生？不逐四時凋。瞞歷代老古錐即得。普明者里，也有一偈：無物先天地，有形本寂寥。不為萬象主，常逐四時凋。』于傅大士（Fu Dashi，人名，南北朝[420年-589年]時期佛教居士）邊會得，百鳥銜花，天人送供。于普明者里會得，𦝫纏八斗，肩挑擔二。雖然。若得江南風氣暖，梅花何必待春開。 上堂。『若要舉揚個事，直須四方受敵，八面當機。雁過長空，會得橫抽寶劍。云歸遠岫，明他腦後鉗錘。若是以言遣言，以理遣理，忽然撞著無手人行拳，無舌人解語，便道是格外之談，無義之語。若要與他施主福慧雙圓，水也消他不得。』 上堂。『選佛場開，只要個心空及第的人。既是其人，便能善通訊息。若一機一境，問答語言，轉身拂袖，以為能事，教
【English Translation】 English version: Zhan asked: 'Zhaozhou (a Chan master) said "Wu (無, no, nothingness)", what does it mean?' The master spontaneously composed a verse: 'Every family has a piece of cloth to cover shame, Laying it down can serve as rain and dew. It's strange that old Zhaozhou (a Chan master) back then, Threw away his headscarf and wore his pants on his head.' Zhan was overjoyed and presented him with a broken whisk. Therefore, the master called himself Broken Whisk. Ascending the hall, he raised the whisk and said: 'This is the second meaning.' He raised it again and said: 'This is the third meaning. A hundred meanings, a thousand meanings, ten thousand meanings. Bah! What's the connection? If you are a real man, as soon as you pick up the axe, let the axe sing. Put down the hoe, and the hoe will dance. Don't care about the rubble and thorns south or north of the Yangtze River. If not, you must also peel moss and read broken steles and continue broken tablets. Avoid making ordinary bricks and rubble, seven or eight pieces, mud Vajra (金剛, Diamond Being) glaring, wooden Arhats (羅漢, enlightened disciples) frowning.' Ascending the hall. 'There is something before heaven and earth, what will you use as eyes? Formlessness is originally寂寥(jìliáo, silent and empty).' Raising the whisk, he said: 'What is this? It can be the master of all phenomena. What about the sun rising and the moon setting in the sky? It does not wither with the four seasons. You can deceive the old masters of all ages. Here in Puming, there is also a verse: Nothing is before heaven and earth, Form has always been寂寥(jìliáo, silent and empty). It is not the master of all phenomena, It always withers with the four seasons.' At Fu Dashi's (a Buddhist layman during the Southern and Northern Dynasties [420-589 CE]) place, one understands that hundreds of birds carry flowers, and heavenly beings offer gifts. Here in Puming, one understands that 𦝫(chǒu) wraps eight斗(dǒu, a unit of dry measure), and shoulders carry two loads. Although, if the climate in Jiangnan (江南, south of the Yangtze River) is warm, why should plum blossoms wait for spring to bloom? Ascending the hall. 'If you want to promote something, you must be surrounded by enemies on all sides and be able to respond to the situation from all directions. When geese fly across the sky, you will understand how to draw the precious sword horizontally. When clouds return to distant peaks, you will understand the鉗錘(qiánchuí, pliers and hammer) behind his head. If you use words to dismiss words, and use reason to dismiss reason, and suddenly encounter a handless person practicing boxing, or a tongueless person interpreting language, then you will say that it is an extraordinary talk, a meaningless word. If you want to give the benefactors both blessings and wisdom, water cannot extinguish it.' Ascending the hall. 'The field for selecting Buddhas is open, only those with empty minds can pass. If it is that person, then they can skillfully communicate information. If one is stuck in one machine and one state, answering questions and speaking, turning around and flicking sleeves, thinking that it is a skill, teaching
山僧何處與汝分個優劣。你又何處會得舌根談而不談的道理。所以一入門來。便死在佛日語下。要見佛日重輝。也大難在。還要見佛日重輝么。倒跨黃鶴峰。何須問彌勒。
越州顯聖三宜盂禪師
武林丁氏。依真寂脫白。參雲門澄。進堂打七。有省。一日入室。澄問。如何是一口道不盡的句。師曰。問取典座。澄即為印記 上堂。新豐一句。當陽道破。不涉唇吻。已成露布。細雨濛濛。黃花滿路。打失衲僧鼻孔。忘卻邯鄲故步。古鏡臺前幾錯誤。顧大眾曰。露。小參。牛頭未見四祖。百鳥銜花。見后野鬼飛沙。堪笑長汀布袋子。卻從鬧市作生涯。召眾云。歸堂喫茶。康熙乙巳十月初八日。語侍者曰。三日後吾行矣。者曰。和尚尊候甚安。何云便去。師曰。看老僧登場。一笑而逝。于顯聖前岡建塔。
紹興府東山爾密澓禪師
會稽王氏子。生而雄偉。力能仆牯。家貧未嘗讀書。然日誦金剛經。不由師訓。似解其理。謁貞白珊和尚于大慈。決志力參。殆忘寢食。偶往德清探友。舟中聞鑼聲。豁然有省。偈曰。鑼震空身世。觀音獨露身。泥牛銜月走。木馬報新春。時年二十七。父兄逼以婚。潛往開元。投貞白大師剃落。服勤數載。領性相二宗。非其好。辭白。參雲門湛老人。恍有宿契。師呈聞鑼因
【現代漢語翻譯】 現代漢語譯本：山僧我從哪裡和你分辨個優劣高下呢？你又從哪裡會得舌根談論卻又好像沒有談論的道理呢？所以一入門來，便死在佛的言語下。想要見到佛日重放光輝，也太難了。還要見到佛日重放光輝嗎？倒騎黃鶴峰，何須問彌勒（未來佛）？
越州顯聖三宜盂禪師
武林丁氏，依真寂脫白，參雲門澄。進堂打七，有所領悟。一日入室，澄問：『如何是一口道不盡的句？』師曰：『問取典座。』澄即為印記。上堂：新豐一句，當陽道破，不涉唇吻，已成露布。細雨濛濛，黃花滿路，打失衲僧鼻孔，忘卻邯鄲故步。古鏡臺前幾錯誤。』顧大眾曰：『露。』小參：牛頭未見四祖（道信）時，百鳥銜花，見后野鬼飛沙。堪笑長汀布袋子，卻從鬧市作生涯。召眾云：『歸堂喫茶。』康熙乙巳（1725年）十月初八日，語侍者曰：『三日後吾行矣。』者曰：『和尚尊候甚安，何云便去？』師曰：『看老僧登場。』一笑而逝。于顯聖前岡建塔。
紹興府東山爾密澓禪師
會稽王氏子。生來雄偉，力能仆牯。家貧未嘗讀書，然日誦金剛經，不由師訓，似解其理。謁貞白珊和尚于大慈，決志力參，殆忘寢食。偶往德清探友，舟中聞鑼聲，豁然有省。偈曰：『鑼震空身世，觀音（觀世音菩薩）獨露身。泥牛銜月走，木馬報新春。』時年二十七。父兄逼以婚，潛往開元，投貞白大師剃落。服勤數載，領性相二宗，非其好。辭白，參雲門湛老人，恍有宿契。師呈聞鑼因
【English Translation】 English version: Where would I, a mountain monk, distinguish superiority or inferiority with you? And where would you understand the principle of the tongue root speaking yet seeming not to speak? Therefore, upon entering the gate, one dies under the words of the Buddha. It is very difficult to see the Buddha's sun shine again. Do you still want to see the Buddha's sun shine again? Ride backwards across Yellow Crane Peak, why ask Maitreya (the future Buddha)?
Zen Master Sanyi Yu of Xiansheng in Yuezhou
Ding of Wulin, relied on Zhenji to shave his head, and studied with Yunmen Cheng. He entered the hall to practice diligently for seven days and had some understanding. One day, upon entering the room, Cheng asked: 'What is a phrase that cannot be completely expressed in one breath?' The master said: 'Ask the cook.' Cheng immediately gave his approval. Ascending the hall: 'The phrase of Xinfeng, revealed openly in Dangyang, does not involve lips or tongue, and has already become a public announcement. Fine rain is drizzling, yellow flowers fill the road, knocking off the nostrils of the monks, forgetting the old steps of Handan. How many mistakes in front of the ancient mirror stand?' Looking at the assembly, he said: 'Dew.' Small assembly: 'Before Niu-tou (Fa-rong) saw the Fourth Patriarch (Daoxin), hundreds of birds carried flowers; after seeing him, wild ghosts flew sand. It is laughable that the cloth bag of Changting makes a living in the bustling market.' He summoned the assembly and said: 'Return to the hall for tea.' On the eighth day of the tenth month of the year Yisi of the Kangxi reign (1725), he said to the attendant: 'I will depart in three days.' The attendant said: 'The abbot's health is very good, why do you say you are leaving?' The master said: 'Watch the old monk take the stage.' He passed away with a smile. A pagoda was built on the front hill of Xiansheng.
Zen Master Er'mi Fu of Dongshan in Shaoxing Prefecture
A son of the Wang family of Kuaiji. He was born majestic and strong enough to subdue a bull. His family was poor and he had never studied, but he recited the Diamond Sutra daily without instruction from a teacher, seemingly understanding its principles. He visited the Venerable Shan of Zhenbai at Daci, determined to devote himself to diligent study, almost forgetting sleep and food. He happened to visit a friend in Deqing and heard the sound of a gong in the boat, suddenly having an awakening. He said in a verse: 'The gong shakes the empty body and world, Guanyin (Avalokiteśvara) alone reveals the body. The clay ox carries the moon and walks, the wooden horse announces the new spring.' He was twenty-seven years old at the time. His father and brothers forced him to marry, so he secretly went to Kaiyuan and had his head shaved by the Great Master Zhenbai. After serving diligently for several years, he understood the two schools of nature and characteristics, but they were not to his liking. He bid farewell to Bai and studied with the Elder Zhan of Yunmen, feeling as if they had a past connection. The master presented the cause of hearing the gong.
緣。門曰。汝夙有善根。故得隨觀音入道。命充維那。一日門上堂曰。放下著。師因此全身脫落。作偈曰。夜半霜寒月忽低。行人到此盡遲疑。翻身踏著來時路。默默星輝斗柄垂。門嘉其幽玄綿密 適博山開法天界。師謁之。山與論物不遷旨。徴辨竟日。了無窒礙。山曰。江南佛法。洵自有人。住彌陀寺 上堂。未出薔薇洞時。有一句子。從剡溪流出三江鱉子。門外倘有過錢塘。拾得者。不妨人天眾前拈出驗看。如無。山僧唱菩薩蠻去也。良久。喝一喝曰。千里烏騅不易騎。時首座出禮拜。師曰。你在弁山。拾得個陳年榾柮。直饒滿口道盡。拈來好一爐燒卻。座曰。者老漢。猶作者個去就。師曰。也要大家知。
紹興上虞香雪庵具足明有禪師
會稽楊氏子。弱齡事親至孝。因父病危。乃割股救之。年二十二出家。便參唸佛是誰。謁雲門湛。每承提訓。頗有發明。次年。聞僧舉北斗面南看話。疑情逼抑。一日在殿經行。舉首見前山。豁然大悟。偈曰。虛空粉碎無偏正。大地平沉孰是親。從今了卻相思債。石虎泥牛笑轉新。湛見助喜 后出住上虞之香雪。示眾。雲門活口。德山辣手。正眼看來。二俱是醜。驗盡天下衲僧。翻身落人窠臼。不若本色住山。飽餐飯了抖擻。休管他家餿殘。但逞自己風度。有問百年
【現代漢語翻譯】 現代漢語譯本： 緣。門禪師說：『你前世有善根，所以能跟隨觀音菩薩入道。』於是任命他為維那。一日，門禪師上堂說法：『放下一切！』師因此全身心都得到了解脫。作偈說：『半夜霜寒，月亮忽然低垂，行人到此都遲疑不前。翻身踏上來的路，默默地，星光閃爍，北斗七星的斗柄低垂。』門禪師讚賞他的詩句幽深玄妙，綿密細緻。恰逢博山禪師在天界寺開壇說法，師前去拜見。博山禪師與他討論萬物不遷的宗旨，反覆辯論了一整天，師的回答沒有絲毫滯礙。博山禪師說：『江南的佛法，確實有人才啊！』師後來住在彌陀寺，上堂說法：『未出薔薇洞時，有一句話，從剡溪流出，是三江的鱉。門外如果有過錢塘江的人，拾到這句話，不妨在人天大眾面前拿出來驗證看看。如果沒有，山僧我就唱一首《菩薩蠻》了。』良久，大喝一聲說：『千里烏騅不易騎！』當時首座出來禮拜，師說：『你在弁山，拾到一個陳年的木墩子，即使滿口說盡，拿來也只能燒掉。』首座說：『這老漢，還在那裡做什麼去就？』師說：『也要讓大家知道。』
紹興（南宋年號，1131-1162）上虞香雪庵具足明有禪師
會稽楊氏之子，從小侍奉父母非常孝順。因為父親病危，就割下自己的肉來救治父親。二十二歲出家，便參究『唸佛的是誰』。拜見雲門湛禪師，每次都得到他的提點教誨，頗有領悟。第二年，聽到僧人說『北斗面南看』的話頭，心中疑惑難解。一日在殿中經行，抬頭看見前方的山，豁然大悟。作偈說：『虛空粉碎，沒有偏頗和正邪；大地平沉，誰是親人？從今以後了卻相思債，石虎泥牛笑得更新鮮。』湛禪師見到后非常高興。後來出任上虞香雪庵的住持，向大眾開示說：『雲門禪師的活潑口頭禪，德山禪師的辛辣手段，用正眼來看，都顯得醜陋。驗盡天下的衲僧，反而落入別人的窠臼。不如保持本色住在山中，吃飽飯後抖擻精神。不要管別人剩下的殘羹冷炙，只管展現自己的風度。』有人問：『百年之後如何？』
【English Translation】 English version: Yuan. The monk Men said, 'You have good roots from a previous life, so you were able to follow Guanyin (Avalokiteśvara, the Bodhisattva of compassion) into the path.' He was then appointed as the director of the monastery. One day, the monk Men gave a Dharma talk, saying, 'Let go of everything!' Because of this, the master's whole body and mind were liberated. He composed a verse: 'In the middle of the night, the frost is cold and the moon suddenly hangs low, travelers hesitate to go further. Turning around and stepping back on the path they came from, silently, the starlight shines, and the handle of the Big Dipper droops.' The monk Men praised his verse for being profound, mysterious, meticulous, and detailed. It happened that the monk Boshan was giving Dharma talks at Tianjie Temple, and the master went to visit him. The monk Boshan discussed with him the principle of the immutability of things, debating back and forth all day long, and the master's answers were without any hindrance. The monk Boshan said, 'The Buddhism of Jiangnan (the region south of the Yangtze River), truly has talented people!' Later, the master lived in the Amitabha Temple, giving a Dharma talk: 'Before leaving the Rose Cave, there was a saying that flowed out from the Yan Stream, which is the turtle of the Three Rivers. If someone passing by Qiantang (a river in Zhejiang province) picks up this saying, they may as well take it out in front of the assembly of humans and gods to verify it. If not, this monk will sing a 'Bodhisattva Barbarian' tune.' After a long while, he shouted loudly, 'It is not easy to ride a thousand-mile black horse!' At that time, the head monk came out to bow, and the master said, 'You picked up an old stump in Bian Mountain, even if you say everything about it, it can only be burned.' The head monk said, 'This old man, what is he still doing?' The master said, 'I also want everyone to know.'
Zen Master Juzu Mingyou of Xiangxue Hermitage in Shangyu during the Shaoxing era (1131-1162) of the Southern Song Dynasty
He was a son of the Yang family of Kuaiji, and he was very filial to his parents from a young age. Because his father was critically ill, he cut off his own flesh to save his father. He left home at the age of twenty-two and began to investigate 'Who is reciting the Buddha's name?' He visited Zen Master Yunmen Zhan, and each time he received his guidance and instruction, he gained some understanding. The following year, he heard a monk talking about 'Looking at the Big Dipper facing south,' and his doubts were overwhelming. One day, while walking in the hall, he looked up and saw the mountain in front of him, and he suddenly realized the truth. He composed a verse: 'The void is shattered, without bias or correctness; the earth is leveled, who is a relative? From now on, the debt of longing is settled, and the stone tiger and mud ox laugh even more freshly.' Zen Master Zhan was very happy to see this. Later, he became the abbot of Xiangxue Hermitage in Shangyu, and he instructed the assembly, saying: 'Zen Master Yunmen's lively verbal Zen and Zen Master Deshan's spicy methods, when viewed with the right eye, both appear ugly. Exhausting all the monks in the world, they fall into the trap of others. It is better to stay in the mountains in your true colors, and after eating your fill, shake yourself up. Don't worry about the leftovers of others, just show your own style.' Someone asked, 'What about after a hundred years?'
已後事如何。阿呵呵。烏龜飛入北斗。石雨和尚問。堪與佛祖為師。佛祖又學個甚麼。師曰。佛祖聻。石曰。與佛祖為師聻。師曰。黃山谷後園種菜。石曰。不問佛不問祖。不管你佛。不管你祖。速道速道。師曰。東邨桃樹。西隴梅花 示疾日。即念現禪師問。古人道。病有不病者。如何是不病者。師默然。曰恁么便是那。師曰。三十棒領出自打。曰臨末稍頭一句作么生。師震威一喝。曰不會。曰不會會取好。曰會後又如何。師曰。南山云北山雨。時未有繼嗣。乃以如意法衣法卷。寄石雨和尚。付毒端道上座偈曰。香柏支分秀。隨緣折一枝。花開香雪遠。何必異苗為。后示寂。塔于顯聖之南山。
洪都百丈瑞白雪禪師
桐城楊氏子。剃染參雲門。看拖死屍話。疑情逼拶。如挑千斤擔子相似。至廣孝。聞湛上堂。有豎起脊梁生鐵鑄。放下面皮莫回顧。猶如象王脫金鎖。若不如是何劫悟之語。痛哭苦蔘工夫。遂得成片。一日。湛舉南泉斬貓因緣。師忽領悟。復結制打七。至六日。聞鐘聲大徹。參金粟。適上堂次。師出衆便喝。粟便打。師又喝。粟又打。師曰。者老漢敗闕了也。便歸位。繼席雲門。次移湖之弁山延慶蕺山白雀。臺之護國。贛之崆峒。后因南昌建安王。欽師道望。請住百丈 上堂。三尺冰河連底
【現代漢語翻譯】 現代漢語譯本 已後事如何？阿呵呵。（意為：事情最終會怎樣？呵呵。） 『烏龜飛入北斗』，石雨和尚問。（石雨和尚：人名） 『堪與佛祖為師』，佛祖又學個甚麼？師曰：『佛祖聻？』（聻：語氣助詞，相當於「呢」） 石曰：『與佛祖為師聻？』師曰：『黃山谷後園種菜。』（黃山谷：人名） 石曰：『不問佛不問祖，不管你佛，不管你祖，速道速道。』師曰：『東邨桃樹，西隴梅花。』 示疾日，即念現禪師問：『古人道，病有不病者，如何是不病者？』師默然。曰：『恁么便是那？』（恁么：如此，這樣）師曰：『三十棒領出自打。』 曰：『臨末稍頭一句作么生？』師震威一喝。曰：『不會。』曰：『不會會取好。』曰：『會後又如何？』師曰：『南山云北山雨。』 時未有繼嗣，乃以如意法衣法卷，寄石雨和尚，付毒端道上座偈曰：『香柏支分秀，隨緣折一枝。花開香雪遠，何必異苗為。』 后示寂，塔于顯聖之南山。
洪都百丈瑞白雪禪師（洪都：地名，百丈瑞白雪禪師：人名）
桐城楊氏子。剃染參雲門。看拖死屍話。疑情逼拶。如挑千斤擔子相似。至廣孝。聞湛上堂。有『豎起脊梁生鐵鑄，放下面皮莫回顧，猶如象王脫金鎖，若不如是何劫悟』之語。痛哭苦蔘工夫。遂得成片。一日。湛舉南泉斬貓因緣。師忽領悟。復結制打七。至六日。聞鐘聲大徹。參金粟。適上堂次。師出衆便喝。粟便打。師又喝。粟又打。師曰：『者老漢敗闕了也。』便歸位。繼席雲門。次移湖之弁山延慶蕺山白雀。臺之護國。贛之崆峒。后因南昌建安王。欽師道望。請住百丈。 上堂。三尺冰河連底。
【English Translation】 English version What will happen in the end? Aha ha. 'A turtle flies into the Big Dipper,' asked Monk Shiyu (Shiyu: name of a monk). 'Worthy to be a teacher to the Buddha,' what does the Buddha then learn? The master said, 'The Buddha, what?' Shi said, 'To be a teacher to the Buddha, what?' The master said, 'Huang Shangu (Huang Shangu: name of a person) plants vegetables in the backyard.' Shi said, 'Not asking about the Buddha, not asking about the Patriarch, not caring about your Buddha, not caring about your Patriarch, speak quickly, speak quickly.' The master said, 'Peach trees in the east village, plum blossoms in the west ridge.' On the day of showing illness, Zen Master Jinianxian asked, 'The ancients said, there is sickness that is not sickness, what is not sickness?' The master remained silent. Said, 'Is it like that?' The master said, 'Take thirty blows and hit yourself.' Said, 'What about the final sentence?' The master roared with power. Said, 'Don't understand.' Said, 'It's good to understand if you don't understand.' Said, 'What about after understanding?' The master said, 'Clouds in the southern mountain, rain in the northern mountain.' At that time, there was no successor, so he sent the Ruyi Dharma robe and Dharma scroll to Monk Shiyu, and gave the following verse to the venerable Duduandao: 'Fragrant cypress branches are beautiful, break off a branch according to circumstances. The fragrance of flowers is far away like fragrant snow, why bother with a different seedling?' Later, he passed away and was buried in a pagoda on the southern mountain of Xiansheng.
Zen Master Ruizbaixue of Hongdu Baizhang (Hongdu: place name, Zen Master Ruizbaixue of Baizhang: name of a monk)
A son of the Yang family in Tongcheng. Shaved his head and became a monk to study with Yunmen. He contemplated the 'dragging a dead corpse' story. Doubt pressed him, like carrying a thousand-jin burden. He went to Guangxiao. He heard Zhan's sermon, which included the words: 'Raise your spine as if cast in pig iron, don't look back at your face, like an elephant king breaking free from golden chains, if not so, how can you awaken?' He wept bitterly and worked hard, and finally made progress. One day, Zhan cited the story of Nanquan cutting the cat. The master suddenly understood. He then organized a seven-day retreat. On the sixth day, he heard the sound of the bell and had a great enlightenment. He visited Jin Su. When Jin Su was giving a sermon, the master came out of the crowd and shouted. Jin Su hit him. The master shouted again. Jin Su hit him again. The master said, 'This old man has failed.' Then he returned to his seat. He succeeded Yunmen. Then he moved to Yanchang Jishan Baique on Bianshan Mountain in the lake area, Huguo in Taizhou, and Kongtong in Ganzhou. Later, because the Jian'an King of Nanchang admired the master's virtue, he invited him to live in Baizhang. Sermon. Three-foot ice river connects to the bottom.
凍。數株枯樹盡銀花。太陽一出峰頭外。清潭依舊走魚蝦。見色明心雖好事。撒卻時人幾眼沙。莫有清凈寶目不受翳障者么。出來高鑒看。僧出曰。獅兒獨吼雲門里。香象群藏北斗中。師曰。嗄。僧拂袖曰。嶺外彰牙爪去也。師曰。者野狐精 師晚居崆峒時。以禪版東敲西敲。凡有僧請益。亦禪版敲示之。師住百丈。第舉百丈清規。而重撰之時。復荷鍤與作務。明春穀日。示微疾。誨眾益篤。談笑自如。三月十九遲明起浴。謂侍者。扶老僧入龕。日正卓午。吉祥而逝。師生萬曆甲申十一月廿六日戌時。崇禎辛巳三月十九日午時示寂。世壽五十八。僧﨟三十八。塔全身於弁山。
博山來禪師法嗣(四人)
信州瀛山雪關訚禪師
上饒傅氏子。八歲喪父母。依景德寺傅公和尚出家。一日見壇經火燒海底句。疑之。乃參博山來。來令究船子藏身公案。急切提撕。偶入槽廠。見磨鼻拽脫。有省。呈偈曰。直下相逢處。由來絕覆藏。舌頭原是肉。嚼破也無妨。來喜曰。子可參禪也。後作五頌。請壽昌衲衣。來曰。宗門語句。如滿口含冰。不曾道出水字。子風骨太露。更須死心一番始得。師乃掩關窮踐。凡六載。大徹源底。開法瀛山。時山荒圮。師瀟然。作破院歌以自樂 﨟八上堂。直下承當。是何話𣠽。官不
【現代漢語翻譯】 現代漢語譯本： 寒冷。幾棵枯樹都掛滿了銀色的冰花。太陽剛從山峰頂上出來，清澈的水潭裡依舊有魚蝦遊動。見到外在的表象而明白內心的道理雖然是好事，但也矇蔽了許多世人的眼睛。難道就沒有清凈的寶眼不受任何遮蔽的人嗎？出來給大家看看。一位僧人站出來說：『獅子獨自在雲門山中怒吼，香象藏身於北斗星之中。』 師父說：『嗄！』 僧人拂袖而去，說：『我到嶺南去展示我的爪牙了！』 師父說：『這個野狐精！』 師父晚年居住在崆峒山時，用禪版東敲西敲。凡是有僧人前來請教，也用禪版敲擊來開示他們。師父住在百丈山時，特別推崇百丈清規，並且在重新編撰清規的時候，還親自扛著鋤頭參與勞作。明朝崇禎元年（1628年）春天，師父感到身體有些不適，更加懇切地教誨眾人，談笑如常。三月十九日天亮時分，師父起身沐浴，告訴侍者說：『扶老僧進入龕中。』 正午時分，師父吉祥圓寂。師父生於明朝萬曆甲申年（1584年）十一月二十六日戌時，于崇禎辛巳年（1641年）三月十九日午時圓寂，世壽五十八歲，僧臘三十八年。全身舍利塔建在弁山。
博山來禪師法嗣（四人）
信州瀛山雪關訚禪師
上饒傅氏人家的孩子。八歲時父母雙亡，依附景德寺的傅公和尚出家。一天，看到《壇經》中『火燒海底』這句話，心生疑惑，於是參訪博山來禪師。來禪師讓他參究船子藏身公案，急切地提撕他。一次偶然進入槽廠，看到磨鼻脫落，有所領悟，於是呈偈說：『直下相逢處，由來絕覆藏。舌頭原是肉，嚼破也無妨。』 來禪師高興地說：『你可以參禪了。』 後來作了五首頌，請求壽昌寺的衲衣。來禪師說：『宗門語句，如滿口含冰，不曾道出水字。你的風骨太露，更須死心一番始得。』 師父於是閉關窮究，凡六年，大徹大悟，開法于瀛山。當時瀛山荒涼破敗，師父卻很坦然，作《破院歌》以自樂。僧臘八年上堂說法，『直下承當』，這是什麼話柄？官不...
【English Translation】 English version: Cold. Several withered trees are covered with silver ice flowers. As soon as the sun rises above the peaks, fish and shrimp still swim in the clear pools. While it is good to understand the mind through seeing appearances, it also obscures the eyes of many worldly people. Is there no one with pure and precious eyes, free from any obstruction? Come out and let everyone see. A monk came forward and said, 'The lion roars alone in Yunmen Mountain, and the fragrant elephants hide in the Big Dipper.' The master said, 'Ah!' The monk flicked his sleeve and left, saying, 'I am going to Lingnan to display my claws and teeth!' The master said, 'This wild fox spirit!' In his later years, the master lived in Kongtong Mountain, knocking the Zen board east and west. Whenever monks came to seek instruction, he would also use the Zen board to instruct them. When the master lived in Baizhang Mountain, he particularly promoted the Baizhang Rules of Purity, and when re-editing the rules, he personally carried a hoe and participated in labor. In the spring of the first year of the Chongzhen era (1628), the master felt somewhat unwell, and he earnestly taught the assembly, talking and laughing as usual. On the nineteenth day of the third month, at dawn, the master got up to bathe and told the attendant, 'Help the old monk into the niche.' At noon, the master passed away peacefully. The master was born in the year of Jia Shen (1584) of the Wanli era of the Ming Dynasty, on the twenty-sixth day of the eleventh month at Xu time, and passed away at Wu time on the nineteenth day of the third month of the Xin Si year (1641) of the Chongzhen era, at the age of fifty-eight, with thirty-eight years of monastic life. His complete body stupa was built on Bian Mountain.
Successors of Zen Master Boshan Lai (four people)
Zen Master Xueguan Yin of Yingshan Mountain in Xinzhou
A child from the Fu family in Shangrao. He lost both parents at the age of eight and became a monk under the Venerable Fu Gong of Jingde Temple. One day, he saw the phrase 'fire burns the bottom of the sea' in the Platform Sutra and became doubtful, so he visited Zen Master Boshan Lai. Lai Zen Master instructed him to investigate the case of Boatman hiding his body, urging him earnestly. Once, he accidentally entered the trough factory and saw the millstone nose fall off, and he had an awakening, so he presented a verse saying: 'Where we meet directly, there is no concealment from the beginning. The tongue is originally flesh, it doesn't matter if it is chewed through.' Lai Zen Master happily said, 'You can practice Zen.' Later, he composed five odes, requesting the patched robe of Shouchang Temple. Lai Zen Master said, 'The language of the Zen school is like a mouthful of ice, never uttering the word water. Your demeanor is too exposed, you must die to your mind once more.' The master then secluded himself to investigate thoroughly, for six years, and had a great enlightenment, opening the Dharma at Yingshan Mountain. At that time, Yingshan Mountain was desolate and dilapidated, but the master was at ease, composing the 'Song of the Broken Temple' to amuse himself. After eight years of monastic life, he ascended the hall to preach, 'Directly assume responsibility,' what is this handle? The official does not...
容針。私通車馬。須彌高大柱堪題。海天空闊橋難跨。花堤柳巷盡穿開。寶殿珠簾誰放下。雪山夜半睹明星。若到瀛山痛棒打。靠拄杖下座 上堂。九十日期今已滿。閉門作活事如何。不會捏殺獼猴子。重疊關山未易過。大抵末法禪期。真參罕遇。縱他意樹抽枝。未見心花開片。雖然。冷灰里豈無一粒豆爆。還有不跨石門。扶豎晏祖門風者么。如無。且向蘆花深處宿。月明穿過鉤魚臺 唐祈遠孝廉請。上堂。遠問。如何是參禪入手處。師曰。一一踏翻始得。曰如何是參禪得力處。師曰。把定乾坤。遠禮退。又一僧問。如何是參禪入手處。師曰。截千人之頭臂。剜萬人之心肝。曰如何是參禪險難處。師曰。拆佛殿。毀魔宮。曰。如何是參禪得力處。師曰。逆水船出順水風。乃曰。諸兄弟。者些答話。雖是撇他閑骨董。也不曾思索出來。不見。洞山初禪師云。言無展事。語不投機。乘言者喪。滯句者迷。他家是透頂徹底人。臨機應用。灑脫非常。不似今人要句句投機。卻被言句礙殺。徑山道。趙州禪。只在口唇邊山僧道。趙州禪。如神廟裡簽。千掣千應。萬掣萬靈。初不曾安排古兇。使人規避禍福也。方山老人道。得意者所說皆是。失意者所言皆非。若以是非得失。而論古駁今。山僧綰上眉毛。一任諸方貶駁。卓拄杖下座
【現代漢語翻譯】 現代漢語譯本 容針，私通車馬，即使是須彌山這樣高大的柱子也能題寫，像大海天空這樣空闊的地方，橋樑也難以跨越。繁華的花堤柳巷都被穿鑿開闢，寶殿上的珠簾被誰放下了呢？在雪山之夜，看見啟明星而悟道，如果到了瀛洲仙山，就要痛打一頓。靠著拄杖下座，然後上堂。 九十天的禪期如今已經圓滿結束，閉門修行這件事做得如何呢？如果不會捏死那隻獼猴，重重疊疊的關山就難以逾越。大抵在末法時代，真正的參禪很少遇到。縱然他人的意樹抽出枝條，也未曾見到心花開放一片。雖然如此，冷灰里難道就沒有一顆豆子爆開嗎？還有不跨越石門，扶持晏祖門風的人嗎？如果沒有，那就到蘆花深處去住宿，在明亮的月光下穿過鉤魚臺。 唐祈遠孝廉請法，上堂。祈遠問：『如何是參禪的入手處？』 師父說：『一一踏翻才能得到。』 祈遠問：『如何是參禪得力處？』 師父說：『把定乾坤。』 祈遠行禮後退下。又有一位僧人問：『如何是參禪的入手處？』 師父說：『截斷千人的頭臂，剜出萬人的心肝。』 僧人問：『如何是參禪險難處？』 師父說：『拆毀佛殿，摧毀魔宮。』 僧人問：『如何是參禪得力處？』 師父說：『逆水行船，順風相助。』 於是師父說：『各位兄弟，這些回答，雖然是撇開那些閑置的舊物，但也不是我思索出來的。』 不見洞山初禪師說：『言語沒有展開事情，話語沒有投合時機，執著言語的人會喪失真意，停留在語句上的人會迷惑。』 他是透頂徹底的人，臨機應用，灑脫非常，不像現在的人要句句投機，卻被言句所阻礙。徑山說：『趙州禪，只在口唇邊。』 山僧我說：『趙州禪，如同神廟裡的簽，千次抽取千次應驗，萬次抽取萬次靈驗，從來不曾安排吉兇，使人規避禍福。』 方山老人說：『得意的人所說都是對的，失意的人所說都是錯的。』 如果以是非得失來評論古今，山僧我擰緊眉頭，任憑各方貶低駁斥。』 拄著拄杖下座。
【English Translation】 English version To accommodate a needle, to secretly communicate with carriages and horses; even the towering pillar of Mount Sumeru (須彌, mythical cosmic mountain) can be inscribed upon. The vastness of the sea and sky makes even a bridge difficult to cross. The flower-lined embankments and willow-shaded lanes are all penetrated and opened up. Who has lowered the jeweled curtains of the treasure palace? To witness the morning star at midnight on the snowy mountains. If one reaches Yingzhou (瀛洲, mythical island of immortals), a painful beating awaits. Leaning on a staff, descending from the seat, and ascending to the hall. The ninety-day meditation period has now been completed. How has the matter of solitary cultivation been carried out? If one cannot crush the macaque monkey, the layers upon layers of mountain passes will be difficult to overcome. Generally speaking, in the Dharma-ending Age, genuine Chan (禪, Zen) practice is rarely encountered. Even if the 'intention tree' puts forth branches, one has not yet seen a single petal of the 'mind flower' bloom. Nevertheless, is there not a single bean that bursts forth from the cold ashes? Are there those who do not cross the Stone Gate, but uphold the tradition of Master Yan? If not, then let us lodge deep within the reed flowers, and pass through the Fishing Terrace under the bright moonlight. Tang Qiyuan (唐祈遠) , a successful candidate in the imperial examination, requests instruction, ascending to the hall. Qiyuan asks: 'What is the entry point for Chan practice?' The master says: 'Only by overturning everything, one by one, can it be attained.' Qiyuan asks: 'What is the state of gaining strength in Chan practice?' The master says: 'Grasping and securing the universe.' Qiyuan bows and withdraws. Another monk asks: 'What is the entry point for Chan practice?' The master says: 'Severing the heads and arms of a thousand people, gouging out the hearts and livers of ten thousand people.' The monk asks: 'What is the perilous and difficult aspect of Chan practice?' The master says: 'Demolishing the Buddha hall, destroying the demon palace.' The monk asks: 'What is the state of gaining strength in Chan practice?' The master says: 'Sailing upstream against the current, with a favorable wind.' Thereupon, the master says: 'Brothers, these answers, although they set aside those idle antiques, are not something I have pondered and come up with.' Do you not see that Chan Master Dongshan (洞山) said: 'Words do not unfold the matter, speech does not accord with the occasion; those who cling to words will lose the true meaning, those who dwell on phrases will be deluded.' He is a person who is thoroughly enlightened, applying himself with spontaneity and extraordinary freedom, unlike people today who want every sentence to be in accord with the occasion, but are obstructed by words. Jingshan (徑山) said: 'The Chan of Zhaozhou (趙州) is only on the lips.' I, this mountain monk, say: 'The Chan of Zhaozhou is like the divination sticks in a spirit temple, a thousand draws, a thousand responses; ten thousand draws, ten thousand efficacious results, never arranging good or bad fortune, causing people to avoid calamity and seek blessings.' Old Man Fangshan (方山) said: 'What the successful say is all correct, what the unsuccessful say is all wrong.' If one uses right and wrong, gain and loss, to comment on the past and criticize the present, I, this mountain monk, will knit my brows and allow all quarters to criticize and refute.' Leaning on the staff, descending from the seat.
師。以丁酉秋示微恙。乃謝事南邁。十月朔。行抵瀛山。遺書謝諸檀越。時壽昌闃公。自博山來候問。和尚安否。師曰。你道。我生耶死耶。闃曰。末後句也須分付。師彈指一聲。微笑而逝。師世壽五十有三。坐三十七夏。門弟子迎歸博山。建塔于蓮花峰之右。
郁州嵩乳道密禪師
泗州唐氏子。年十四。投景會剃染。二十事包笠。初歷講肆。閱楞嚴。至雖得多聞不成聖果句。嘆曰。不耽幻身世。反耽幻學耶。遂棄之。參壽昌基隆。次參雲門金粟。復參博山來和尚。一日隨眾採茶。忽睹澗底白雲飛起。有契。遂衝口說偈曰。欲知來去處。好看白雲窩。青山常靠倚。出入也由他。歸舉似來。來見便問。汝作甚麼來。師曰。熟境難忘。來曰。即今一口氣不來。向甚麼處安身立命。師曰。某甲終不通去處。來曰。莫便是你安身立命處么。師曰。終不作此見解。來曰。作與不作。總不免老僧痛棒在 出住淮安古檀度寺。元旦上堂。師卓拄杖曰。識得一。萬事畢。天得一以清。地得一以寧。君王得一天下平。衲僧得一。鼻直眉橫。設若一亦不立。又作么生。擲拄杖曰。門簾忽被風吹去。杲日光騰四壁清。上堂。壽昌師翁。搬底是石塊。博山先師。見底是一株樹。瀛山師兄。徑山師兄。一等是口掛壁上。老僧睹白雲
【現代漢語翻譯】 現代漢語譯本： 博山來和尚（禪師法號）以丁酉年（明朝崇禎十年，1637年）秋天略感不適，於是辭去寺中事務，向南行進。十月初一，到達瀛山（地名），留下書信感謝各位施主。當時壽昌闃公（禪師法號）從博山（地名）前來問候，詢問和尚身體是否安好。博山來和尚說：『你說，我是活著還是死了？』壽昌闃公說：『最後一句也需要交代清楚。』博山來和尚彈指一聲，微笑而逝。博山來和尚世壽五十三歲，坐禪三十七個夏天。門下弟子迎回他的遺體到博山，在蓮花峰的右側建造佛塔。
郁州嵩乳道密禪師（禪師法號）
是泗州唐氏的兒子。十四歲時，投奔景會（禪師法號）剃度出家。二十歲時開始行腳參學，頭戴斗笠。起初學習經論，閱讀《楞嚴經》，讀到『雖得多聞不成聖果』這句時，感嘆道：『不耽於虛幻的身體和世事，反而耽於虛幻的學問嗎？』於是放棄經論學習，參訪壽昌基隆（禪師法號），接著參訪雲門金粟（地名），又參訪博山來和尚。一天，跟隨大眾採茶，忽然看到澗底白雲升起，有所領悟，於是脫口說出偈語：『想要知道來去之處，好好看看白雲的居所。青山常常依靠，出入也任由它。』回去后將此事告訴博山來和尚，博山來和尚見到他就問：『你做了什麼來？』道密禪師說：『熟境難以忘記。』博山來和尚說：『如今一口氣不來，向什麼地方安身立命？』道密禪師說：『我終究不通向去處。』博山來和尚說：『莫非這就是你安身立命的地方嗎？』道密禪師說：『終究不作這樣的見解。』博山來和尚說：『作與不作，總免不了老僧的痛棒。』之後前往淮安古檀度寺擔任住持。元旦上堂，道密禪師拄著枴杖說：『認識了一，萬事就完結了。天得到一而清明，地得到一而安寧，君王得到一而天下太平，衲僧得到一，鼻直眉橫。』如果一也不成立，又該怎麼辦呢？』扔掉枴杖說：『門簾忽然被風吹去，明亮的光輝照耀四壁清凈。』上堂時說：『壽昌師翁，搬弄的都是石頭塊，博山先師，見到的是一株樹，瀛山師兄，逕山師兄，一樣是口掛在墻上。老僧看到白雲』
【English Translation】 English version: The Master, feeling slightly unwell in the autumn of the Dingyou year (1637), resigned from his duties and headed south. On the first day of the tenth month, he arrived at Ying Mountain (place name), leaving a letter to thank all the benefactors. At that time, Shouchang Quegong (Dharma name of a Chan master) came from Bo Mountain (place name) to inquire about his health. The Master Lai of Bo Mountain said, 'Tell me, am I alive or dead?' Quegong said, 'The final word must also be explained.' The Master snapped his fingers once, smiled, and passed away. The Master's age was fifty-three, and he had sat in meditation for thirty-seven summers. His disciples welcomed his remains back to Bo Mountain and built a pagoda to the right of Lotus Peak.
Chan Master Daomi of Songru in Yu Prefecture (Dharma name of a Chan master)
He was a son of the Tang family in Si Prefecture. At the age of fourteen, he joined Jinghui (Dharma name of a Chan master) to be tonsured and ordained. At the age of twenty, he began to travel and study, wearing a bamboo hat. Initially, he studied the scriptures, reading the Surangama Sutra, and when he read the phrase 'Although one hears much, one does not attain the fruit of sainthood,' he sighed and said, 'Am I not indulging in illusory learning instead of indulging in the illusory body and worldly affairs?' So he abandoned the study of scriptures and visited Shouchang Jilong (Dharma name of a Chan master), then Yunmen Jin Su (place name), and then Master Lai of Bo Mountain. One day, while picking tea with the crowd, he suddenly saw white clouds rising from the bottom of the stream and had an insight. So he blurted out a verse: 'If you want to know where you come from and where you go, take a good look at the abode of white clouds. The green mountains are always relied upon, and coming and going is also up to them.' When he returned, he told Master Lai about this, and Master Lai asked him when he saw him, 'What did you do?' Chan Master Daomi said, 'Familiar scenes are hard to forget.' Master Lai said, 'Now that a breath does not come, where do you settle your body and life?' Chan Master Daomi said, 'I will never go to the place.' Master Lai said, 'Isn't this the place where you settle your body and life?' Chan Master Daomi said, 'I will never make such a view.' Master Lai said, 'Whether you make it or not, you will not avoid the old monk's painful stick.' Later, he went to Huaian Ancient Tandu Temple to serve as abbot. On New Year's Day, Chan Master Daomi, holding a staff, said, 'Knowing one, all things are finished. Heaven gets one and is clear, the earth gets one and is peaceful, the king gets one and the world is peaceful, the monks get one, the nose is straight and the eyebrows are horizontal.' If one is not established, what should be done? 'Throwing away the staff, he said, 'The curtain was suddenly blown away by the wind, and the bright light shone on the four walls, clean and clear.' When he went to the hall, he said, 'Master Shouchang, what he moved was a stone, the late Master Bo Mountain, what he saw was a tree, Brother Ying Mountain, Brother Jing Mountain, the same is the mouth hanging on the wall. The old monk saw white clouds.'
底聻。顧左右。喝一喝曰。住住。老僧見底。諸人不知。諸人見底。老僧不知。驀起身曰。慧炬三昧。凈光明三昧。連擊拂子。下座。
福州長慶宗寶獨禪師
廣州陸氏子。六歲。聞鄰嫗發願來生童真出家見性成佛語。遂觸宿因。堅出世志。及披剃。惟事苦蔘。年十四有省。復參石壓筍斜出。巖懸花倒生話。遂得瞥脫。三十出嶺。參博山來和尚。來與語器之。一日拈騎牛入佛殿話。問師。即呈偈曰。貪程不覺曉。愈求愈轉渺。相逢不是渠。才是卻顛倒。蟻子牽大磨。石人撫掌笑。別有一生機。不落宮商調。來見以為深入堂奧。后辭。來乃囑曰。我愛你見處清白。向後不得辜負。師拜別。出住廬山。次開法廣之羅浮。及長慶等處 上堂。豎拂子曰。我宗無語句。亦無一法與人。既是無語句。華首今日說個甚麼。既無一法與人。諸上座。今日向華首覓個甚麼。諸上座。此是徹底相為。莫要錯過。切莫踏步向前。各人照管自己腳跟下。莫要他覓。
江寧獨峰竹山道嚴禪師
順慶大竹縣沈氏子。總角。染衣南遊。初預講肆。一日走京口。登凌雲亭。忽身心世界頓然一空。遂罷講。往參博山來於天界。典第二座。山見師領眾當機。動合宗旨。遂授名道嚴。且囑曰。汝當以道法嚴持也 上堂。驀拈拄杖曰
【現代漢語翻譯】 現代漢語譯本： 底聻（語氣詞，無實義）。顧視左右。大喝一聲說：『住住！』老僧看到了底細，你們這些人不知道。你們這些人看到的底細，老僧卻不知道。』突然起身說：『慧炬三昧（通過智慧之光照亮真理的禪定），凈光明三昧（清凈光明的禪定）。』連續敲擊拂塵，走下座位。
福州長慶宗寶獨禪師
廣州陸氏之子。六歲時，聽到鄰居老婦發願來生以童真之身出家，見性成佛的話語，於是觸動了宿世的因緣，堅定了出世的志向。等到剃度出家后，只是專心致志地苦蔘。十四歲時有所領悟，又參『石壓筍斜出，巖懸花倒生』的話頭，於是得以瞥見真理。三十歲時走出嶺南，參訪博山來和尚。來和尚認為他是可造之材，一天，來和尚拈出『騎牛入佛殿』的話頭，問宗寶禪師，宗寶禪師隨即呈上偈語說：『貪趕路程不覺天曉，越是追求越是渺茫。相逢卻不是他，這才真是顛倒。螞蟻拉著大磨盤，石人拍手大笑。另有一線生機，不落入宮商的舊調。』來和尚認為他已經深入堂奧。後來宗寶禪師辭別，來和尚於是囑咐他說：『我喜歡你見解的清白，以後可不要辜負了它。』宗寶禪師拜別，前往廬山居住。之後在廣之羅浮山以及長慶等地開創道場。上堂說法時，豎起拂塵說：『我宗門沒有語句，也沒有一法可以給人。既然沒有語句，華首（長慶宗寶禪師的別號）今天說些什麼呢？既然沒有一法可以給人，各位，今天又向華首尋求什麼呢？各位，這是徹底地互相幫助，不要錯過了。』切莫向前邁步，各自照看好自己的腳下，不要向外尋求。
江寧獨峰竹山道嚴禪師
順慶大竹縣沈氏之子。年幼時就剃度出家，前往南方遊歷。起初在講堂學習，一天走到京口，登上凌雲亭，忽然身心和世界頓時空無一物。於是停止講學，前往天界寺參訪博山來和尚，擔任第二座。博山來和尚見道嚴禪師帶領大眾應機說法，都符合宗門的宗旨，於是賜名道嚴，並且告誡他說：『你應該用道法來嚴格要求自己。』上堂說法時，突然拿起拄杖說：
【English Translation】 English version: Dǐ niè (an interjection with no real meaning). He looked to the left and right. He shouted, 'Stop! Stop! The old monk sees the bottom line, but you people do not know. What you people see, the old monk does not know.' Suddenly he stood up and said, 'The Samadhi (a state of meditative consciousness) of the Torch of Wisdom, the Samadhi of Pure Brightness.' He struck the whisk several times and descended from the seat.
Zen Master Zongbao Du of Changqing, Fuzhou
He was a son of the Lu family of Guangzhou. At the age of six, he heard an old woman in the neighborhood vowing to be reborn as a pure youth, leave home, see her nature, and become a Buddha. Thereupon, he was touched by his past karma and strengthened his resolve to renounce the world. After being tonsured, he devoted himself to diligent practice. At the age of fourteen, he had some understanding. He then contemplated the saying, 'The bamboo shoots emerge askew under the pressure of the rock, and the flowers hang upside down from the cliff,' and thus gained a glimpse of the truth. At the age of thirty, he left Lingnan and visited the Venerable Lai of Boshan. Venerable Lai considered him a promising vessel. One day, Venerable Lai picked up the saying, 'Riding an ox into the Buddha hall,' and asked the master. The master then presented a verse, saying, 'Greedy for the journey, unaware of the dawn, the more one seeks, the more elusive it becomes. Meeting is not him, this is truly upside down. Ants pull a large millstone, stone men clap their hands and laugh. There is another chance of life, not falling into the old tunes of palace and commerce.' Venerable Lai thought he had deeply entered the hall. Later, Zen Master Zongbao resigned, and Venerable Lai then instructed him, saying, 'I like the purity of your understanding, and you must not let it down in the future.' Zen Master Zongbao bowed and left, going to live in Mount Lu. Later, he founded monasteries in Guang's Mount Luofu and other places such as Changqing. When ascending the hall to preach, he raised his whisk and said, 'My sect has no words, nor does it have a single dharma to give to people. Since there are no words, what does Huashou (another name for Zen Master Zongbao of Changqing) say today? Since there is not a single dharma to give to people, what are you all seeking from Huashou today? Everyone, this is thorough mutual help, do not miss it.' Do not step forward, each of you take care of your own feet, do not seek elsewhere.
Zen Master Daoyan Zhushan of Dufeng, Jiangning
He was a son of the Shen family of Dazhu County, Shunqing (1279-1368). As a child, he was tonsured and traveled south. Initially, he studied in lecture halls. One day, he walked to Jingkou and climbed Lingyun Pavilion. Suddenly, his body, mind, and the world became empty. Thereupon, he stopped lecturing and went to Tianjie Temple to visit Venerable Lai of Boshan, serving as the second seat. Venerable Lai of Boshan saw that Zen Master Daoyan led the assembly in responding to opportunities, all in accordance with the sect's principles. He then gave him the name Daoyan and admonished him, saying, 'You should strictly uphold yourself with the Dharma.' When ascending the hall to preach, he suddenly picked up his staff and said:
。一滴水。作大海之波濤。一點塵。遍大千之境界。連卓三下曰。天不能蓋。地不能載。本分衲僧。只是尋常。無為道者合當如是。畢竟據個甚麼道理。便得恁么行徑。良久。擊禪床曰。對月思玄度。臨風憶謝公 上堂。擊如意曰。姑孰城裡。有大人氣象。白苧山頭。有毒鼓先聲。獨峰與龍象交集。萬象與虛空並會。茶里飯里。行時坐時。共轉法輪。世尊升座。文殊白椎。獨峰上堂。院主拈香。其間還有自肯底么。良久。顧眾曰。官圩東畔王三老。日日擔薪上太平。
東苑鏡禪師法嗣
江南天界寺覺浪盛禪師
建寧浦城張氏子。十九歲。見大父歸寂。自疑曰。者一點靈明。向甚麼處去。一日聞貓叫。有省。走瑞巖剃落。隨師住夢筆。閉關苦究。因見百丈再參公案。頓徹馬祖機用。從前寶惜。冰釋無疑。出關參博山于董巖受具。是冬。謁東苑鏡。苑問。子聞博山提唱維摩經否。師曰曾聞。苑曰。彌勒得一生受記作么生。師曰。大有人疑著。苑曰。你又恁么去。師異之。向日次。師問。古德劫火洞然。者個壞不壞。有云壞。有云不壞。此意如何。苑曰。你又恁么來。師遂折節過冬。苑細驗其生平參證處。及徴詰五家堂奧差別之旨。師恣意披其所見。苑感嘆曰。不期。子乃能深入此秘密法門。吾壽昌者枝
【現代漢語翻譯】 現代漢語譯本：一滴水，能掀起大海的波濤；一點塵埃，遍佈大千世界的境界。即使連卓三次重擊，也無法超出其範圍，正如天無法覆蓋，地無法承載。安分守己的出家人，只是平常之人；無為的修道者，本就應當如此。究竟是依據什麼道理，才能有這樣的行為呢？（禪師）良久，敲擊禪床說：『對著月亮思念玄度，迎著風回憶謝公。』 上堂。（禪師）敲擊如意說：『姑孰城（今安徽當塗）里，有大人物的氣象；白苧山（具體地點待考）頭，有毒鼓搶先發出聲響。』獨峰與龍象相互交融，萬象與虛空融為一體。喝茶吃飯時，行走坐臥時，共同轉動法輪。世尊升座，文殊菩薩敲椎，獨峰禪師上堂，院主拈香，這其中還有自我肯定的人嗎？（禪師）良久，看著大眾說：『官圩東邊住著王三老，每天都挑著柴上太平山。』 東苑鏡禪師的法嗣 江南天界寺的覺浪盛禪師 建寧浦城（今福建浦城）人張氏之子。十九歲時，見到祖父去世，心中疑惑：『這一點靈明，究竟到哪裡去了呢？』一天，聽到貓叫，有所領悟。於是前往瑞巖寺剃度出家，跟隨師父住在夢筆山。閉關苦修，深入探究。因為見到百丈禪師『再參』的公案，徹底領悟了馬祖禪師的機鋒妙用。從前珍藏的疑惑，像冰雪一樣消融無疑。出關后，前往董巖拜見博山禪師，受具足戒。這年冬天，拜見東苑鏡禪師。東苑禪師問：『你聽說過博山禪師講《維摩經》嗎？』禪師回答說：『聽過。』東苑禪師說：『彌勒菩薩得到一生補處的授記，你怎麼看？』禪師回答說：『很多人對此感到疑惑。』東苑禪師說：『你又是怎麼理解的呢？』禪師對此感到詫異。第二天，禪師問道：『古德說劫火洞然，這個東西是壞還是不壞？有人說壞，有人說不壞，這是什麼意思？』東苑禪師說：『你又是怎麼理解的呢？』禪師於是改變態度，留在寺中過冬。東苑禪師仔細考察他平生參禪證悟的地方，以及考問五家宗派堂奧差別的宗旨。禪師盡情地陳述自己的見解。東苑禪師感嘆道：『沒想到，你竟然能深入到這個秘密法門。你是我壽昌一脈的棟樑啊！』
【English Translation】 English version: A drop of water can create waves in the vast ocean; a speck of dust pervades the realm of the great chiliocosm. Even if Lian Zhuo strikes three times, it cannot exceed its scope, just as the sky cannot cover and the earth cannot bear. A dutiful monk is just an ordinary person; a non-striving practitioner should be like this. What principle, after all, allows for such conduct? (The Zen master) paused for a long time, then struck the Zen bed and said, 'Gazing at the moon, I think of Xuan Du; facing the wind, I remember Xie Gong.' Ascending the hall. (The Zen master) struck the ruyi scepter and said, 'In the city of Gushu (present-day Dangtu, Anhui), there is the aura of great figures; on the top of Mount Baizhu (specific location to be determined), the poisonous drum sounds first.' Dufeng and the dragon elephants intermingle, and all phenomena merge with emptiness. While drinking tea and eating rice, while walking and sitting, we jointly turn the Dharma wheel. Shakyamuni Buddha ascends the seat, Manjushri Bodhisattva strikes the gavel, Zen Master Dufeng ascends the hall, the abbot offers incense. Are there any self-affirming ones among you? (The Zen master) paused for a long time, then looked at the assembly and said, 'Old Man Wang San lives east of Guanwei, carrying firewood up Mount Taiping every day.' Dharma heir of Zen Master Dongyuan Jing Zen Master Juelang Sheng of Tianjie Temple in Jiangnan Zhang, son of a family from Pucheng, Jianning (present-day Pucheng, Fujian). At the age of nineteen, he saw his grandfather pass away and wondered, 'Where does this point of spiritual clarity go?' One day, upon hearing a cat meow, he had an awakening. He then went to Ruiyan Temple to be tonsured and ordained, following his teacher and residing on Mount Mengbi. He practiced diligently in seclusion, deeply investigating. Because he saw Zen Master Baizhang's 're-investigation' koan, he thoroughly understood Zen Master Mazu's dynamic function. The doubts he had cherished before melted away like snow and ice. After coming out of seclusion, he went to Dongyan to visit Zen Master Boshan and received the full precepts. That winter, he visited Zen Master Dongyuan Jing. Zen Master Dongyuan asked, 'Have you heard Zen Master Boshan lecture on the Vimalakirti Sutra?' The Zen master replied, 'I have heard it.' Zen Master Dongyuan said, 'How do you view Maitreya Bodhisattva receiving the prediction of becoming a Buddha in his next life?' The Zen master replied, 'Many people have doubts about this.' Zen Master Dongyuan said, 'How do you understand it?' The Zen master was surprised by this. The next day, the Zen master asked, 'The ancients said that the fire of the kalpa blazes brightly. Is this thing destroyed or not destroyed? Some say it is destroyed, and some say it is not destroyed. What does this mean?' Zen Master Dongyuan said, 'How do you understand it?' The Zen master then changed his attitude and stayed at the temple for the winter. Zen Master Dongyuan carefully examined the places where he had practiced Zen and attained enlightenment throughout his life, as well as questioning the differences in the tenets of the five houses. The Zen master fully stated his views. Zen Master Dongyuan exclaimed, 'Unexpectedly, you are able to deeply enter this secret Dharma gate. You are a pillar of my Shouchang lineage!'
慧命。屬子流佈去也。隨苑禮壽昌。昌勘問。大奇之。問。東苑曾將子說甚麼。師曰。曾被他賺了一上。昌曰。作么生被他賺。師曰。者老漢。又恁么去也。昌笑曰。子作怪那。師曰。是和尚自致得。因復問昌曰。聞東苑當時答和尚一語。如何滿口便許可他。若是某甲。決不輕易放過。昌曰。祇如他道和尚莫作怪在。你當作么生。師才開口。被昌劈面一掌。師曰。也是賊過後張弓。昌曰。且喜有人吃掌。自此與昌多有詰問機緣。昌為深喜 住寶筏上堂。向上一路。千聖不傳。本分風光。須自領悟。山僧便恁么下座。還有親切為人處也無。大眾便恁么禮拜而退。還有不相孤負處也無。雖然。官不容針。正好添花錦上。石女夜拋梭。文彩煥然滿地。木人朝唱曲。音聲杳而難聞。其中還有正偏兼帶不落是非者。出來唱和看。眾無語。師曰。恁么則山僧倒騎露地白牛。遊戲十方剎土去也。舉如意曰。會么。自古輪王全意氣。不彰寶印自然尊 大雄庵上堂。師升座。擊香臺曰。聞么。良久。朗聲曰。巍巍獨坐大雄峰。一喝曾教三日聾。今日當陽明舉似。西江吸盡吐東風。且不與萬法為侶者。是甚麼人。一僧出衆曰。閣靜不須重借月。三更自有夜明簾。師顧視曰。乾闥婆王。親托出摩尼。光影照三千。更有于光明門頭出身者么。李
【現代漢語翻譯】 現代漢語譯本 慧命（僧人名）。被派去流佈佛法。跟隨苑禮和壽昌（皆為僧人名）。壽昌詢問慧命，覺得他非常奇特。問：『東苑（僧人名）曾經跟你說了些什麼？』 慧命回答：『曾經被他欺騙了一次。』 壽昌問：『怎麼被他欺騙的？』 慧命說：『這個老傢伙，又這樣走了。』 壽昌笑著說：『你真奇怪啊。』 慧命說：『這是和尚我自己造成的。』 於是反問壽昌：『聽說東苑當時回答和尚一句話，為什麼滿口就認可了他？如果是我的話，決不會輕易放過。』 壽昌說：『比如他說「和尚你不要作怪」，你該怎麼做？』 慧命剛要開口，就被壽昌劈面打了一掌。慧命說：『這也是賊走後才張弓。』 壽昌說：『可喜的是有人捱了這一掌。』 從此以後，慧命與壽昌之間多了許多詰問的機緣。壽昌對此非常高興。 住寶筏（寺廟名）上堂。向上一路，千聖不傳。本分風光，須自領悟。山僧就這樣下座。還有親切待人的地方嗎？大眾就這樣禮拜而退。還有不互相辜負的地方嗎？雖然，官不容針，正好錦上添花。石女夜裡拋梭，文采煥然滿地。木人早上唱歌，聲音隱約而難以聽聞。其中還有正偏兼帶不落是非的人嗎？出來唱和看看。眾人無語。師父說：『既然這樣，那麼山僧就倒騎著露地的白牛，遊戲十方剎土去了。』 舉起如意說：『明白嗎？自古以來的輪王（擁有統治世界的理想君王）全憑意氣，不彰顯寶印自然尊貴。』 大雄庵（寺廟名）上堂。師父升座，敲擊香臺說：『聽見了嗎？』 良久。朗聲說：『巍巍獨坐大雄峰，一喝曾教三日聾。今日當陽明舉似，西江吸盡吐東風。』 且不與萬法為侶的人，是什麼人？一個僧人出衆說：『閣靜不須重借月，三更自有夜明簾。』 師父環顧四周說：『乾闥婆王（佛教護法神之一）。親自托出摩尼（寶珠名），光影照耀三千世界。』 更有在光明門頭出身的人嗎？李（未完）
【English Translation】 English version Huiming (a monk's name) was sent to propagate the Dharma. He followed Yuanli and Shouchang (both monks' names). Shouchang questioned Huiming and found him very remarkable. He asked, 'What did Yuanli (a monk's name) ever say to you?' Huiming replied, 'I was once deceived by him.' Shouchang asked, 'How were you deceived?' Huiming said, 'That old fellow, he's gone again like that.' Shouchang laughed and said, 'You are strange indeed.' Huiming said, 'This is of my own making, as a monk.' Then he asked Shouchang in return, 'I heard that Yuanli answered you with one sentence back then, why did you agree with him so readily? If it were me, I would definitely not let him off so easily.' Shouchang said, 'For example, if he said "Monk, don't be strange," what would you do?' As soon as Huiming was about to speak, Shouchang slapped him in the face. Huiming said, 'This is also like drawing the bow after the thief has gone.' Shouchang said, 'It's fortunate that someone took the slap.' From then on, there were many opportunities for Huiming and Shouchang to question each other. Shouchang was very happy about this. Dwelling at Baofa (name of a temple), ascending the hall. The path upwards, the thousand sages do not transmit. The inherent scenery, one must realize for oneself. This mountain monk descends from the seat like this. Is there still a place for treating people kindly? The assembly retreats with bows like this. Is there still a place for not betraying each other? Although, an official does not allow a needle, it is just right to add flowers to brocade. A stone woman throws a shuttle at night, the literary brilliance illuminates the ground. A wooden man sings in the morning, the sound is faint and difficult to hear. Among them, is there anyone who combines both the correct and biased without falling into right and wrong? Come out and sing in harmony and see. The assembly is silent. The master said, 'Since that's the case, then this mountain monk will ride a white bull in the open, playing in the ten directions of Buddha lands.' Raising the ruyi scepter, he said, 'Do you understand? Since ancient times, the Wheel-Turning King (an ideal monarch who possesses the world) relies entirely on his spirit, without displaying the precious seal, he is naturally revered.' At Daxiong Hermitage (name of a temple), ascending the hall. The master ascends the seat, strikes the incense table and says, 'Did you hear?' After a long while, he says in a loud voice, 'Lofty and solitary, sitting on Daxiong Peak, one shout once caused deafness for three days. Today, I clearly reveal it in the open, the West River sucks in and spits out the East Wind.' Moreover, who is the one who does not associate with the myriad dharmas? A monk comes out from the assembly and says, 'The pavilion is quiet and there is no need to borrow the moon again, at the third watch there is a night-illuminating curtain.' The master looks around and says, 'Gandharva King (one of the Buddhist guardian deities). Personally holding out the Mani (name of a precious jewel), the light illuminates three thousand worlds.' Is there anyone else who comes from the gate of light? Li (incomplete)
太宰出曰。近有提婆達多一頌。平地孤堆最誤人。枉將法座賺冤親。瞿曇自有金針度。認影迷頭又隔津。師曰。何不道提婆別有金針度。太宰拊手曰。此文是老婆勘破。有來繇也。師震威一喝。便下座 問。石頭和尚道。木頭碌磚。此意如何。師曰。藝壓當行。曰或問和尚如何是道。作么生。師曰。好皮不染皂。曰如何是禪。師曰。好人不債錢。曰此與石頭答。有同別否。師曰。白馬廟前好傘鋪。曰不會。師曰。木屐店在對門開。曰恁么一般要用也。師曰。天晴不肯去。直待雨淋頭。僧禮拜。師大笑 上堂。有情之本。依智海以為源。含識之流。總法身以為體。祇為情生智隔。想變體殊。將山門來佛殿里。移廚庫在鐘樓上。惟佛與佛。乃能究盡山僧拄杖。驀顧左右曰。咄。莫妄想 上堂。疏雨打牕清夢裡。好山深鎖白雲中。有題最是難藏覆。竹浪蕭蕭一夜風。百草頭上識取祖師。草枯了也。鬧市裡識取天子。市散了也。與諸兄甚處相見。良久。以手拍曰。猩猩。我與你相見了也。
鼓山賢禪師法嗣
福州鼓山為霖道霈禪師
建安丁氏子。年十四出家。十八參方。首禮聞谷大師于寶善。次參鼓山賢和尚。看庭前柏樹子話。三年無所入。辭游兩浙。后復歸鼓山。充維那。山一日垂語曰。一口吸盡西江水
。馬師此語。只道得八成。還有下得十成語者么。師進曰。某甲盡力。也只道得八成。山乃呵出。師一夜不安。至四鼓方捲簾出門。瞭然大徹。次上方丈曰。某甲今日有個十成語。舉似和尚。山喝曰。汝作么生。師乃背身叉手向山曰。請和尚鑒。山曰。好與七藤條。師便禮拜。自是入室。商確玄奧。無不吻合。山示寂。遂繼席焉 上堂。庾嶺一鋪功德。無盡劫來成就。今日一回拈出。便見光輝宇宙。不須雪點紅爐。一切萬法仍舊。春水盈盈競流。春山疊疊挺秀。春鳥關關和鳴。春樹蔥蔥鬱茂。若能直下便見。即是瞿曇之後。更作佛法商量。此人卻不唧𠺕。乃舉拂召大眾曰。見么。是大神咒。是大明咒。擊案下座 小參。金牛喚人吃飯。趙州叫人喫茶。二老覿面分付。不知誰是作家。或有個漢出來問。鼓山又作么生。有愿從來不撒沙 上堂。人人有一天真佛。相好光明皆具足。可惜日用而不知。五陰坑中自埋沒。喝一喝曰。五陰坑。為諸人打破了也。真佛即今在甚麼處。驀舉拂子曰。容顏甚奇妙。又喝曰。切忌捏目。 卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第四
維揚嗣祖沙門(寶輪際源高旻了貞)輯
天臺國清 達珍 編
南嶽下三十五世
林皋豫禪師
【現代漢語翻譯】 馬祖道一禪師（709-788）聽了這話，只說了八成。還有能說出十成的人嗎？弟子進來說，『我盡力了，也只能說出八成。』馬祖道一禪師於是呵斥了他。弟子一夜不安，到了四更天，才捲起簾子出門，豁然大悟。之後，他來到方丈室，說：『我今天有個十成的說法，想告訴和尚您。』馬祖道一禪師喝道：『你打算怎麼做？』弟子於是背過身，叉手向馬祖道一禪師說：『請和尚鑑察。』馬祖道一禪師說：『應該給你七藤條。』弟子便禮拜。從此以後，他進入內室，與馬祖道一禪師商討玄奧，沒有不吻合的。馬祖道一禪師圓寂后，他便繼承了席位。 上堂說法。庾嶺的這一番功德，是無盡劫以來成就的。今天再一次拈出，便能看見光輝照耀宇宙。不需要雪中點紅爐，一切萬法仍然如舊。春水盈盈地競相流淌，春山層層疊疊地挺拔秀麗，春鳥關關地和諧鳴叫，春樹蔥蔥郁郁地茂盛生長。如果能夠當下便見，就是釋迦牟尼（佛陀的稱號）之後。如果還要作佛法商量，這個人卻不聰明。於是舉起拂塵，召集大眾說：『見了嗎？』是大神咒，是大明咒。』擊案下座。 小參。金牛喚人吃飯，趙州從諗禪師（778-897）叫人喫茶。兩位老人都面對面地分付，不知道誰是真正的行家。如果有人出來問，『鼓山又會怎麼做？』有願力的人從來不會撒沙。 上堂說法。人人都有一個天真佛，相好光明都已具備。可惜日常使用卻不知道，在五陰坑中自己埋沒了。』喝一聲說：『五陰坑，我已經為你們打破了。真佛現在在什麼地方？』忽然舉起拂子說：『容顏非常奇妙。』又喝一聲說：『切忌捏目。』 卍新續藏第 85 冊 No. 1587 正源略集 正源略集卷第四 維揚嗣祖沙門（寶輪際源高旻了貞）輯 天臺國清 達珍 編 南嶽下三十五世 林皋豫禪師
【English Translation】 Mazu Daoyi (709-788) only spoke of eight parts out of ten upon hearing this. Is there anyone who can speak of all ten parts? A disciple stepped forward and said, 'I have tried my best, but I can only speak of eight parts.' Mazu Daoyi then scolded him. The disciple felt uneasy all night, and only when he rolled up the curtain and went out at the fourth watch did he suddenly attain great enlightenment. Afterwards, he came to the abbot's room and said, 'Today I have a saying of ten parts, and I would like to tell it to you, Abbot.' Mazu Daoyi shouted, 'What do you intend to do?' The disciple then turned his back, folded his hands, and said to Mazu Daoyi, 'Please examine it, Abbot.' Mazu Daoyi said, 'You deserve seven rattan canes.' The disciple then bowed. From then on, he entered the inner chamber and discussed the profound mysteries with Mazu Daoyi, and there was nothing that did not match. After Mazu Daoyi passed away, he then succeeded to the seat. Ascending the hall to give a Dharma talk. This merit of Yuling has been achieved since endless kalpas. Today, taking it up once again, one can see the radiance illuminating the universe. There is no need to add red to the snow-covered stove; all dharmas remain as they were. The spring waters flow abundantly, the spring mountains stand tall and beautiful in layers, the spring birds sing harmoniously, and the spring trees grow lush and verdant. If one can see directly at this moment, then one is a successor of Gautama (another name for Buddha). If one still wants to discuss the Dharma, then this person is not clever. Then he raised the whisk and summoned the assembly, saying, 'Do you see it? It is the great divine mantra, it is the great bright mantra.' He struck the table and descended from the seat. A short Dharma talk. Golden Bull calls people to eat, Zhaozhou Congshen (778-897) calls people to drink tea. The two old men give instructions face to face, but who knows who is the real expert? If someone comes out and asks, 'What would Gushan do?' Those with vows never scatter sand. Ascending the hall to give a Dharma talk. Everyone has an innate true Buddha, with excellent features and bright light, all fully equipped. It is a pity that they do not know it in their daily use and bury themselves in the pit of the five skandhas.' He shouted, 'The pit of the five skandhas, I have broken it for you. Where is the true Buddha now?' Suddenly he raised the whisk and said, 'The appearance is very wonderful.' Then he shouted, 'Be careful not to rub your eyes.' Supplement to the Wan (卍) New Collection, Volume 85, No. 1587, Abridged Collection of the Source Abridged Collection of the Source, Volume Four Compiled by the Shramana Sizu of Weiyang (Baolun Jiyuan Gaomin Liao Zhen) Compiled by Dazhen of Tiantai Guoqing Thirty-fifth Generation under Nanyue Chan Master Lingao Yu
法嗣(二人)
天壽謐融元禪師
首參博山。看狗子無佛性話。有省。次參林皋豫于夾山印記 上堂。教中道。不應取法。不應取非法。豎拂子曰。者個是法。那個是非法。擊拂子曰。者個是非法。那個是法。大眾。還有不落是非者么。良久曰。汝等比丘。知我說法。擲拂子下座。
潤州夾山蘧夫一禪師
宜章李氏子。年十八。投萬松出家。初謁憨山清于曹溪。看萬法歸一話。三年不會。次扣天童悟。棒下有省。后見夾山豫。豫問。甚處來。師曰。浙中。豫豎起拂子曰。還收得者個么。師曰。阿誰不具。豫曰。試呈似老僧看。師拂袖便出。未幾。命主石湫。次遷楚之九峰。復主夾山 示眾。山上鯉魚。海底蓬塵。舌頭無骨。眼裡有筋。驀豎竹篦曰。國一欽禪師來也。眼裡有筋的。請出相見。良久曰。本欲期君重話會。誰知覿面不相親。塔于澧陽之大同。
箬庵問禪師法嗣(十四人)
潭州瀏陽黃曇曉庵昱禪師
龍丘葉氏子。幼喪父。母程氏。撫育成立。因閱六祖壇經。知有宗門事。年十九辭母。投天臺肇心祝髮。秉戒天童。參箬庵問于南澗。入室每遭棒喝。不能領旨。立誓以悟為期。一夕獨坐。忽然頓豁。乃辭問出山。廬居養母。及母終。仍歸南澗首眾。問欲以院務及之
【現代漢語翻譯】 現代漢語譯本 法嗣(二人)
天壽謐融元禪師
最初參訪博山，參「狗子無佛性」的話頭，有所領悟。之後參訪林皋豫禪師于夾山，得到印可。上堂說法：經教中說，『不應該執取法，不應該執取非法。』豎起拂塵說：『這個是法，那個是非法。』擊打拂塵說：『這個是非法，那個是法。』各位，還有不落入是非之中的人嗎？』停頓片刻說：『你們這些比丘，知道我所說的法嗎？』然後擲下拂塵，走下座位。
潤州夾山蘧夫一禪師
宜章李氏之子，十八歲時，投奔萬松出家。最初在曹溪參訪憨山清禪師，參「萬法歸一」的話頭，三年沒有領會。之後叩問天童密雲圓悟禪師，在棒喝下有所領悟。後來拜見夾山豫禪師，豫禪師問：『從哪裡來？』禪師說：『浙中。』豫禪師豎起拂塵說：『還能收攝這個嗎？』禪師說：『誰沒有這個？』豫禪師說：『試著呈給老僧看看。』禪師拂袖便走。不久，奉命主持石湫寺。之後遷往楚地的九峰寺，又主持夾山寺。開示大眾：『山上的鯉魚，海底的蓬草，舌頭沒有骨頭，眼睛裡有筋。』突然豎起竹篦說：『國一欽禪師來了！眼睛裡有筋的，請出來相見！』停頓片刻說：『本來想和各位重溫舊話，誰知面對面卻不相親。』圓寂于澧陽的大同。
箬庵問禪師法嗣(十四人)
潭州瀏陽黃曇曉庵昱禪師
龍丘葉氏之子，幼年喪父，母親程氏，將他撫養成人。因為閱讀《六祖壇經》，知道有宗門之事。十九歲時辭別母親，投奔天臺肇心剃度出家，在天童寺受戒。在南澗參訪箬庵問禪師，每次進入方丈室都遭到棒喝，不能領會旨意。立下誓言以開悟為期。一天晚上獨自靜坐，忽然頓悟。於是辭別問禪師下山，在茅廬居住贍養母親。等到母親去世后，仍然回到南澗寺擔任首座。問禪師想要把寺院事務交給他。
【English Translation】 English version Dharma Heirs (Two)
Zen Master Tian Shou Mi Rong Yuan
He initially visited Boshan and contemplated the 'Does a dog have Buddha-nature?' koan, gaining some insight. Later, he visited Zen Master Lin Gao Yu at Jiashan and received his seal of approval. In an assembly, he said: 'The teachings say, 'One should not grasp at the Dharma, nor should one grasp at what is not Dharma.' Raising his whisk, he said: 'This is Dharma, that is not Dharma.' Striking the whisk, he said: 'This is not Dharma, that is Dharma.' Everyone, is there anyone who does not fall into right and wrong?' After a moment of silence, he said: 'You monks, do you understand the Dharma I speak?' Then he threw down the whisk and left the seat.
Zen Master Qu Fu Yi of Jiashan in Runzhou
He was a son of the Li family of Yizhang. At the age of eighteen, he joined the monastic order at Wansong Temple. Initially, he visited Zen Master Han Shan Qing at Caoxi and contemplated the 'All dharmas return to one' koan, without understanding for three years. Later, he questioned Zen Master Miyun Yuanwu of Tiantong Temple and gained insight under his blows. Afterwards, he met Zen Master Jiashan Yu. Yu asked: 'Where do you come from?' The Master said: 'From Zhejiang.' Yu raised his whisk and said: 'Can you gather this in?' The Master said: 'Who doesn't have this?' Yu said: 'Try to present it to this old monk.' The Master flicked his sleeve and left. Before long, he was ordered to oversee Shiqiu Temple. Later, he moved to Jiufeng Temple in Chu, and then oversaw Jiashan Temple. He instructed the assembly: 'Carp in the mountains, tumbleweed at the bottom of the sea, the tongue has no bones, the eyes have tendons.' Suddenly raising his bamboo staff, he said: 'Zen Master Guo Yi Qin has arrived! Those with tendons in their eyes, please come out and meet him!' After a moment of silence, he said: 'Originally, I wanted to revisit old conversations with you, who knew that face to face we would not be intimate.' He passed away at Datong in Liyang.
Dharma Heirs of Zen Master Ruo An Wen (Fourteen)
Zen Master Huang Tan Xiao An Yu of Liuyang in Tanzhou
He was a son of the Ye family of Longqiu. He lost his father at a young age, and his mother, Cheng, raised him to adulthood. Because he read the Sixth Patriarch's Platform Sutra, he knew about the affairs of the Zen school. At the age of nineteen, he bid farewell to his mother and joined the monastic order at Tiantai Zhaoxin, having his head shaved. He received the precepts at Tiantong Temple. He visited Zen Master Ruo An Wen at Nanjian, and every time he entered the abbot's room, he was met with blows and shouts, unable to grasp the meaning. He vowed to make enlightenment his goal. One night, sitting alone in meditation, he suddenly had a moment of awakening. Thereupon, he bid farewell to Zen Master Wen and went down the mountain, living in a hut to support his mother. After his mother passed away, he returned to Nanjian Temple to serve as the head seat. Zen Master Wen wanted to entrust him with the affairs of the temple.
。師遠遁江右之武功山。至甲午秋。始繼席南澗。晚參。盡大地是自己。坐殺千千萬萬。盡大地不是自己。走殺千千萬萬。衲僧家。踏翻窠臼。別立生涯。逢佛殺佛。逢祖殺祖。說甚麼湘南潭北驢事馬事。行便行。坐便坐。修證不無。但莫染污。驀喝曰。依稀似曲才堪聽。又被風吹別調中 頌殃崛托缽話。師曠之聰不以耳。張儀之辯不以舌。接響承虛萬萬千。黃面瞿曇空叫屈。師三會說法。挈要提綱。凜然風化。康熙乙丑夏。囑以後事。奄然脫去。壽七十九。臘五十。塔于黃曇妙高峰。有語錄行世。
黃梅五祖千仞岡禪師
明州王氏子。弱冠。禮䨮嶠信斷髮。受具天童。看無字話。有省。偈曰。狗子無佛性。莫道說得好。閨女學做媒。自身也難保。后往夾山。見箬庵問。舉高峰枕子因緣。言下大徹。呈頌曰。久憶并州是故鄉。而今身已到咸陽。若教忘卻來時路。不是愁人也斷腸。問擊節稱賞。命師分座。出世潤之金山。鄂之黃龍。舒之浮度。升座。春色闌珊三月天。數聲啼鳥落花前。荷因有熱先擎蓋。柳為無寒漸脫綿。處處勸耕梅子熟。家家繰繭竹籬煙。分明好個神仙訣。父子雖親不可傳 僧問。牛頭未見四祖時如何。師云。花開蝶滿枝。曰見后如何。師云。樹倒猢猻散 黃梅祖殿拈香。缽衣漫與俗家兒
【現代漢語翻譯】 現代漢語譯本 禪師遠遁到江右（今江西）的武功山。到了甲午年秋（清 順治十一年，1654年），才開始繼承南澗的席位。晚上參禪時說：『整個大地就是自己，坐著也能殺死千千萬萬；整個大地不是自己，走著也能殺死千千萬萬。』禪宗的僧人，要打破舊的框框，另立新的生活。遇到佛就殺佛，遇到祖師就殺祖師。說什麼湘南潭北的驢事馬事呢？該走就走，該坐就坐，修行證悟不是沒有，但不要被污染。』突然大喝一聲說：『依稀像是曲子剛能聽，又被風吹散到別的調子里去了。』 讚頌殃崛（Angulimala，佛教人物，以殺人為業，后被佛陀感化）托缽乞食的故事。師曠（春秋時期晉國樂師）的聰明不在於耳朵，張儀（戰國時期秦國大臣）的辯才不在於舌頭。接應虛空，包含萬萬千千，黃面瞿曇（釋迦牟尼佛）也只能空自叫屈。 禪師三次講法，抓住要點，提綱挈領，風範教化令人敬畏。康熙乙丑年（清 康熙四年，1665年）夏天，囑咐完後事，安然離世，享年七十九歲，僧臘五十年。塔葬在黃曇妙高峰。有語錄流傳於世。
黃梅五祖千仞岡禪師
是明州王氏的兒子。年輕時，在䨮嶠信處剃度出家，在天童寺受具足戒。參看『無』字話頭，有所領悟，寫偈說：『狗子沒有佛性，不要說得好聽。閨女學做媒，自身也難保。』後來前往夾山，見到箬庵禪師，問高峰禪師枕頭的故事，當即大徹大悟，呈上頌詞說：『久遠以來就記得并州是故鄉，如今身已到了咸陽。如果教我忘記來時的路，即使不是愁人也會肝腸寸斷。』箬庵禪師擊節稱賞，命禪師分座說法。後來在潤州的金山寺，鄂州的黃龍寺，舒州的浮度寺開法。升座說法時說：『春色將盡的三月天，幾聲鳥啼落在落花前。荷花因為有熱先舉起葉子遮蓋，柳樹因為沒有寒冷漸漸脫去冬衣。處處勸人耕田，梅子已經成熟，家家戶戶繅絲，竹籬笆上飄著炊煙。分明是很好的神仙秘訣，父子之間雖然親密也不可傳授。』 有僧人問：『牛頭禪師未見四祖道信（Daoxin）時如何？』禪師說：『花開滿枝，蝴蝶飛舞。』僧人問：『見后如何？』禪師說：『樹倒猢猻散。』在黃梅祖殿拈香時說：『袈裟漫不經心地給了俗家子弟。』
【English Translation】 English version The Chan master retreated to Mount Wugong in Jiangxi. In the autumn of Jiawu year (1654), he began to succeed to the seat of Nanjian. During evening meditation, he said: 'The entire earth is oneself, sitting and killing countless millions; the entire earth is not oneself, walking and killing countless millions.' Chan monks must break the old molds and establish a new life. When encountering a Buddha, kill the Buddha; when encountering a patriarch, kill the patriarch. What are you talking about, the donkey matters and horse matters of southern Hunan and northern Tan? Walk when you should walk, sit when you should sit, cultivation and realization are not absent, but do not be defiled.' Suddenly, he shouted: 'It vaguely resembles a tune that can just be heard, but is blown by the wind into another melody.' Praising the story of Angulimala (a Buddhist figure who made a living by killing people, later converted by the Buddha) begging for alms. The intelligence of Shi Kuang (a musician of the Jin state in the Spring and Autumn period) was not in his ears, and the eloquence of Zhang Yi (a minister of the Qin state in the Warring States period) was not in his tongue. Responding to emptiness, containing countless millions, the yellow-faced Gautama (Shakyamuni Buddha) can only cry out in vain. The Chan master lectured three times, grasping the key points, outlining the main points, and his demeanor and teachings were awe-inspiring. In the summer of Kangxi Yichou year (1665), after entrusting the affairs, he passed away peacefully, at the age of seventy-nine, with fifty years of monastic life. His stupa is located at the Miaogaofeng of Huangtan. His recorded sayings are circulated in the world.
Chan Master Qianrengang of the Fifth Patriarch of Huangmei
He was the son of the Wang family of Mingzhou. In his youth, he was tonsured at Queqiao Xin and received full ordination at Tiantong Temple. He contemplated the 'Wu' (無, Mu) word koan and had an awakening, writing a verse saying: 'The dog has no Buddha-nature, don't say it sounds good. A maiden learning to be a matchmaker, she herself is hard to protect.' Later, he went to Jiashan and saw Chan Master Ruo'an, asking about the story of Chan Master Gaofeng's pillow, and immediately had a great enlightenment, presenting a eulogy saying: 'For a long time, I have remembered Bingzhou as my hometown, and now my body has arrived in Xianyang. If you teach me to forget the road I came from, even if I am not a sorrowful person, my heart will be broken.' Chan Master Ruo'an praised him greatly and ordered the Chan master to share the seat and preach the Dharma. Later, he opened the Dharma at Jinshan Temple in Runzhou, Huanglong Temple in Ezhou, and Fudu Temple in Shuzhou. When ascending the seat to preach, he said: 'The third month of spring is coming to an end, a few bird cries fall before the falling flowers. The lotus raises its leaves to cover because of the heat, the willow gradually sheds its winter clothes because there is no cold. Everywhere people are urged to plow the fields, the plums are ripe, and every household is reeling silk, with smoke rising from the bamboo fences. It is clearly a good secret of the immortals, which cannot be passed on even between father and son.' A monk asked: 'What was it like when Niu-tou (牛頭, Niutou) Chan Master had not yet seen the Fourth Patriarch Daoxin (道信, Daoxin)?' The Chan master said: 'Flowers bloom all over the branches, butterflies dance.' The monk asked: 'What was it like after seeing him?' The Chan master said: 'When the tree falls, the monkeys scatter.' When offering incense at the Huangmei Ancestral Hall, he said: 'The kasaya is carelessly given to secular disciples.'
。骨董渾身欲付誰。看取東山山上水。承恩端在逆流時 升座。鴉鳴鴉鴉。鵲噪鵲鵲。婆餅鳴婆餅。姑惡鳴姑惡。記取枝頭一一鳥。何聲不是自家音。師于康熙丙午六月示疾。乃貽書。命大乾明公繼席。再訂以次春二月行期。至是月十七。會晦山顯公問疾。師囑以後事。至二十未刻。升座。乃問。眾集否。曰集。又問。晦公在否。曰在。遂端坐而逝。壽五十五。臘二十四。塔于東山演祖之右。
淮安凈居汝風杲禪師
吳門張氏子。依中峰蒼雪法師受業。首參天童悟。值升座。眾環視。悟一唾。便下座。師脫然領旨。乃扣箬庵問于夾山。問舉風穴見南院一棒因緣命頌。師曰。師資合處芥投針。岳未為高海未深。看取作家罏鞴在。能消躍冶不祥金。問曰。此則因緣。二十年來。罕有契其旨。今日始愜老僧意。遂舉西堂。後繼席南澗。上堂。豎起拂子曰。綵鳳舞丹霄。放下拂子曰。鐵蛇橫古路。復拈拂子。拂左右曰。翻天關。轉地軸。格外提持。目前包裹。突出無巴鼻。無可無不可。康熙戊午正月三日。師往鶴林。與天樹植公訣別曰。衰軀不久謝世。至期借重為我了卻。植曰。新年頭。何得說末後語。師曰。實非戲言。朽骨火后。祈飏大江。無違我願。由是相笑而別。至廿四巳刻。鄰庵火起。師整衣而坐。侍者
【現代漢語翻譯】 現代漢語譯本： 『骨董渾身欲付誰？看取東山山上水。承恩端在逆流時。』（骨董：比喻珍貴之物，此處指禪師的畢生修為）說完升座。鴉鳴鴉鴉，鵲噪鵲鵲。婆餅鳴婆餅，姑惡鳴姑惡。（婆餅、姑惡皆為鳥名，此句以鳥鳴聲比喻萬物皆有其自性）記住枝頭每一隻鳥，哪一種聲音不是自家本音？禪師于康熙丙午年（1666年）六月示疾，於是寫信，命大乾明公繼承席位，再次約定於次年春天二月舉行儀式。到了這個月十七日，會見晦山顯公問疾，禪師囑託後事，至二十日未時，升座。於是問：『大眾都到齊了嗎？』回答說：『到齊了。』又問：『晦公在嗎？』回答說：『在。』遂端坐而逝，享年五十五歲，僧臘二十四年，塔于東山演祖之右。
淮安凈居汝風杲禪師
吳門張氏之子，依止中峰蒼雪法師受業。最初參訪天童悟禪師，正值悟禪師升座，大眾環繞觀看。悟禪師突然唾了一口，便下座。禪師豁然領悟旨意，於是向箬庵禪師請教關於夾山禪師的公案。問到風穴禪師引用南院禪師一棒的因緣，命其作頌。禪師說：『師資相合之處如同芥子投針，山嶽未算高大海未算深。看取作家（指有作為的禪者）的爐鞴（鍊鐵的工具）還在，能消融躍冶（比喻變化莫測）的不祥之金。』問：『這個因緣，二十年來，很少有人契合其旨意，今天才符合老僧的心意。』於是舉了西堂禪師的例子。後來繼承南澗禪寺的席位。上堂時，豎起拂子說：『綵鳳舞于丹霄。』放下拂子說：『鐵蛇橫亙古路。』又拿起拂子，拂向左右說：『翻天關，轉地軸，格外提持，目前包裹，突出無巴鼻（沒有把柄），無可無不可。』康熙戊午年（1678年）正月三日，禪師前往鶴林，與天樹植公訣別說：『衰老的身體不久將謝世，到時借重你為我了卻後事。』植公說：『新年伊始，怎麼說臨終遺言？』禪師說：『實在不是戲言，朽骨火化后，祈求揚于大江，不要違揹我的意願。』於是相笑而別。至二十四日巳時，鄰近的庵堂起火，禪師整理衣袍而坐，侍者...
【English Translation】 English version: 『To whom shall I entrust this old frame, body and bones? Look at the water on Mount Dongshan. Receiving grace lies precisely in going against the current.』 After saying this, he ascended the seat. Crows caw, magpies chatter. 'Po bing' cries 'po bing', 'Gu e' cries 'gu e'. (Po bing and Gu e are both names of birds; this sentence uses the sounds of birds to illustrate that all things have their own nature.) Remember each bird on the branch, which sound is not your own original voice? The Chan master showed signs of illness in the sixth month of the Bingwu year of the Kangxi reign (1666). Thereupon, he wrote a letter, appointing Great Qianming Gong to succeed his position, and further arranged for the ceremony to be held in the second month of the following spring. On the seventeenth of that month, he met with Master Huishan Xian to inquire about his illness. The Chan master entrusted him with his affairs after death. On the twentieth day at the hour of Wei (1-3 PM), he ascended the seat. Then he asked, 『Are the assembly all gathered?』 They replied, 『They are gathered.』 He asked again, 『Is Master Hui present?』 They replied, 『He is present.』 Thereupon, he sat upright and passed away, at the age of fifty-five, with twenty-four years as a monk. His stupa is to the right of Yanzu in Dongshan.
Chan Master Rufeng Gao of Jingju Monastery in Huai'an
He was a son of the Zhang family in Wumen. He took refuge with Dharma Master Cangxue of Zhongfeng. He first visited Chan Master Wu of Tiantong. It happened that Chan Master Wu was ascending the seat, and the assembly surrounded him to watch. Chan Master Wu suddenly spat and then descended the seat. The Chan master suddenly understood the meaning. Thereupon, he asked Chan Master Ruo'an about the case of Chan Master Jiashan. He was asked to compose a verse on the cause and condition of Fengxue citing Nanyuan's one strike. The Chan master said, 『Where teacher and disciple meet is like a mustard seed entering a needle. Mountains are not high, seas are not deep. Look at the furnace of the artisan, it can melt the ominous gold of leaping and smelting.』 He asked, 『For twenty years, few have understood the meaning of this cause and condition. Today it finally meets the old monk's intention.』 Thereupon, he cited the example of Chan Master Xitang. Later, he succeeded the seat of Nanjian Monastery. When ascending the hall, he raised the whisk and said, 『The colorful phoenix dances in the red sky.』 He put down the whisk and said, 『The iron snake lies across the ancient road.』 He picked up the whisk again and brushed it to the left and right, saying, 『Turning the heavenly gate, turning the earthly axis, extraordinary upholding, currently wrapped, protruding without a handle, nothing is impossible.』 On the third day of the first month of the Wuwu year of the Kangxi reign (1678), the Chan master went to Helin to bid farewell to Master Tianshu Zhi, saying, 『This old body will soon pass away. When the time comes, I will rely on you to complete my affairs.』 Master Zhi said, 『At the beginning of the new year, why speak of final words?』 The Chan master said, 『It is truly not a joke. After the old bones are cremated, I pray that they be scattered in the great river. Do not go against my wishes.』 Thereupon, they laughed and parted. On the twenty-fourth day at the hour of Si (9-11 AM), a fire broke out in the neighboring hermitage. The Chan master straightened his robes and sat down, and the attendant...
曰。火猛已逼。和尚宜速出。師曰。吾時節至矣。者曰。和尚如是。某甲敢離左右。遂同證火光三昧。門人依命。葬骨于大江之龍門。有傳並語錄十卷。行世。
杭州理安梅谷悅禪師
婁東曹氏子 上堂。一切聲是佛聲。二三千處管絃樓。一切色是佛色。四五百條花柳巷。聲色堆頭坐。聲色堆頭臥。佛子住此地。即是佛受用 上堂。道遠乎哉。觸事而真。刀不自割。金不博金。聖遠乎哉。體之則神。黃河九曲。水出崑崙。應如是知。如是見。如是信解。開口不在舌頭上。你向甚處辯別。拍膝一下。到江吳地盡。隔岸越山多。師有列祖提綱。正宗語錄。行世。
松江金澤頤浩子山如禪師
吳門真豐里人。幼喪母。年十七。因村坊演劇。見目犍連事。即慨然曰。吾欲報母。何讓佛祖。遂棄聘室。至堯峰。禮西脈老宿落髮。參夾山豫。令看無字話。聞鐘聲有省。后謁箬庵問于南澗。澗垂問。師下語不契。輒被麾斥。師方出。至殿廡。忽通身汗下。洞徹玄微。亟趨入室。澗即約住曰。不是不是。師喝曰。這老漢又來相瞞那。於是機鋒迅捷。執侍八載。始獲印記。出住華嚴廣福。繼席南澗堯峰夾山諸剎 晚參。天寒人寒。事無兩般。滴水滴凍。死蛇活弄。空寥寥實嚗嚗。無位真人難躲縮。嘉州大象忽懷
【現代漢語翻譯】 現代漢語譯本：他說：『火勢兇猛已經逼近，和尚您應該儘快離開。』 禪師說：『我的時候到了。』 那人說：『和尚您如果這樣，我怎麼敢離開您左右。』 於是共同在火光三昧中圓寂。門人按照他的遺命，將骨灰安葬在大江的龍門。有傳記和語錄十卷流傳於世。
杭州理安梅谷悅禪師
婁東曹氏之子。上堂開示：『一切聲音都是佛的聲音，就像有二三千處管絃樂樓在演奏。一切顏色都是佛的顏色，就像有四五百條種滿花柳的巷子。』 在聲色堆里坐著，在聲色堆里躺著。佛的弟子住在這裡，就是佛的受用。上堂開示：『道遠嗎？觸及事物就能明白真理。刀不能自己割斷自己，金不能自己熔化自己。聖人遠嗎？體會它就能達到神奇的境界。黃河九曲，水出自崑崙山。』 應該這樣知道，這樣看見，這樣相信理解。開口不在舌頭上，你向什麼地方分辨？拍一下膝蓋，『到了江蘇吳地就到了盡頭，隔著江岸越地的山很多。』 禪師有列祖提綱和正宗語錄流傳於世。
松江金澤頤浩子山如禪師
吳門真豐里人。小時候就失去了母親。十七歲時，因為村裡演戲，看到了目犍連（釋迦摩尼十大弟子之一，以神通著稱）的故事，就慨嘆地說：『我要報答母親的恩情，為什麼要讓佛祖專美於前呢？』 於是退掉了婚約，到堯峰，拜西脈老宿剃度出家。參學于夾山豫禪師，讓他看『無』字話頭。聽到鐘聲有所領悟。後來拜見箬庵禪師，向南澗禪師請教。南澗禪師垂問，禪師的回答不契合，總是被呵斥。禪師剛出來，走到殿廊，忽然全身汗如雨下，徹底領悟了玄妙的道理，急忙跑回室內。南澗禪師就留住他說：『不是，不是。』 禪師呵斥道：『這老漢又來騙我了。』 於是機鋒迅捷，侍奉了八年，才獲得印可。後來先後住持華嚴廣福寺，南澗寺，堯峰寺，夾山寺等寺廟。晚參時開示：『天冷人也冷，事沒有兩樣。滴水滴滴都結冰，死蛇也拿來活弄。空寥寥，實嚗嚗，無位真人難以躲藏。嘉州大佛忽然懷...
【English Translation】 English version: He said, 'The fierce fire is approaching, venerable monk, you should leave quickly.' The master said, 'My time has come.' The man said, 'If you are like this, venerable monk, how dare I leave your side?' Thereupon, they jointly entered the Samadhi of Fiery Light. The disciples, according to his instructions, buried his bones at Dragon Gate on the Great River. There are biographies and ten volumes of recorded sayings circulating in the world.
Zen Master Yue of Meigu, Lian Temple, Hangzhou
A son of the Cao family of Loudong. Ascending the Dharma hall, he said: 'All sounds are the Buddha's voice, like two or three thousand places with orchestras playing. All colors are the Buddha's color, like four or five hundred lanes filled with flowers and willows.' Sitting in the midst of sounds and colors, lying in the midst of sounds and colors. A Buddha's disciple dwelling in this place, is the Buddha's enjoyment. Ascending the Dharma hall, he said: 'Is the Dao far away? It is true in touching things. A knife cannot cut itself, gold cannot melt itself. Is the sage far away? Embody it and you will reach the realm of the spirit. The Yellow River has nine bends, its water comes from Kunlun Mountain.' You should know it like this, see it like this, believe and understand it like this. Opening your mouth is not on the tongue, where are you going to distinguish? He clapped his knee once, 'Arriving at the land of Wu in Jiangnan, across the river are many mountains of Yue.' The master has outlines of the ancestral teachers and orthodox recorded sayings circulating in the world.
Zen Master Ruzushan Yihao of Jinze, Songjiang
A person from Zhenfeng Village in Wumen. He lost his mother at a young age. At the age of seventeen, because of a village theatrical performance, he saw the story of Maudgalyayana (one of the ten major disciples of Shakyamuni, known for his supernatural powers), and he sighed and said, 'I want to repay my mother's kindness, why should I let the Buddha be the only one to do so?' Thereupon, he broke off his engagement and went to Yaofeng, where he was tonsured by the old monk Ximai. He studied with Zen Master Jiashan Yu, who told him to contemplate the 'Wu' (無, meaning 'no' or 'nothingness') character. He had an awakening upon hearing the sound of a bell. Later, he visited Zen Master Ruo'an and asked Zen Master Nanjian for instruction. Zen Master Nanjian questioned him, but the master's answers did not match, and he was always scolded. As the master was leaving, walking in the hall, he suddenly broke out in a sweat all over his body, and thoroughly understood the profound and subtle principles, and hurriedly ran back into the room. Zen Master Nanjian then kept him and said, 'No, no.' The master scolded, 'This old man is trying to deceive me again.' Thereupon, his responses were quick and sharp, and he served for eight years before he was approved. Later, he successively resided at Huayan Guangfu Temple, Nanjian Temple, Yaofeng Temple, Jiashan Temple, and other temples. During the evening meditation, he instructed: 'The weather is cold and people are cold, things are no different. Every drop of water freezes, even a dead snake is played with. Empty and vast, solid and explosive, the true person without a position is difficult to hide. The Great Buddha of Jia...
胎。陜府鐵牛夜脫殼。漫承當。休卜度。令人常想老巖頭。鈯斧拈來撒壁角。喝一喝。
瑞州黃檗一庵月禪師
廣陵崇川涂氏子。初叩天童悟。棒下有省。辭悟入匡山。刀耕火種者數年。聞林皋豫唱道夾山。師往謁。即舉西堂。豫順世時。箬庵問主喪。一日問舉無雲生嶺上有月落波心語。謂。此事祇須直下承當。原非別有。師深契旨要。問付以源流信物。歷住江上興國豫章黃檗 上堂。金剛圈。栗棘蓬吞底任他吞。跳底任他跳。跳得出也是好手。吞得下也是好口。一任折東籬補西壁。指北斗作南辰。山僧亦不妨袖手看他。良久曰。長江萬里拖銀練。自有人言短與長。
蘄州廣教天章玉禪師
升座。僧問。拈椎豎拂。早成鈍置。瞬目揚眉。落二落三。向未升座前薦去。猶是鬼家活計。總不恁么。也是無繩自系。請問和尚。作么生指示。師云。卻被阇黎奪卻槍。進云。恁么則白雲峰頂立。西河浪潑天。師云。百雜碎了也。僧便喝。師亦喝。進云。師喝某也喝。意作么生。師便打。進云。意氣不從天地得。英雄豈藉四時催。師云。識甚好惡。乃云。春日照高林。春香發幽谷。多少尋春人。偏向春邊逐。空生巖畔草如煙。妙高峰頂錦似簇。大眾。見之不取。思之千里。若是大丈夫。據虎頭收虎尾。落
【現代漢語翻譯】 現代漢語譯本： 胎。陜府的鐵牛夜裡脫殼。（鐵牛：比喻難以教化之人，脫殼：比喻頓悟）。隨便承擔，不要猜測。令人常常想起老巖頭（老巖頭：唐代禪師德山宣鑒）。拿起鈯斧就往墻角扔。喝！
瑞州黃檗一庵月禪師
廣陵崇川涂氏之子。最初拜訪天童寺時開悟。在棒喝下有所領悟。告別天童寺後進入匡山。過了幾年刀耕火種的生活。聽說林皋豫在夾山弘揚佛法，禪師前去拜訪。隨即舉出西堂（西堂：唐代禪師智藏）的公案。林皋豫圓寂時，箬庵問誰來主持喪事。一天，箬庵問及『無雲生嶺上有月落波心』這句話的含義，說：『這件事只需要直接承擔，原本就沒有別的。』禪師深深領會了其中的旨要。箬庵將佛法源流的信物交付給他。禪師先後住持江上興國寺和豫章黃檗寺。上堂說法時說：『金剛圈，栗棘蓬，吞得下的就讓他吞，跳得出的就讓他跳。跳得出也是好手，吞得下也是好口。隨便他拆東籬補西壁，指北斗星當南辰星。山僧我也不妨袖手旁觀。』良久后說：『長江萬里，如拖著銀色的絲練，自然有人評論它的長短。』
蘄州廣教天章玉禪師
升座說法。僧人問道：『拈起椎，豎起拂塵，早就成了遲鈍之舉。眨眼揚眉，落入第二第三等。在未升座前就領會，仍然是鬼家的活計。如果不這樣，也是無繩自縛。請問和尚，您如何指示？』禪師說：『反而被你奪走了槍。』僧人進言道：『這樣說來，就如同站在白雲峰頂，西河的浪濤潑向天空。』禪師說：『全都粉碎了。』僧人便喝了一聲。禪師也喝了一聲。僧人進言道：『師父喝，我也喝，意圖是什麼？』禪師便打了他。僧人進言道：『意氣不是從天地那裡得來的，英雄也不需要四季催促。』禪師說：『知道什麼是好什麼是壞。』於是說道：『春日的陽光照耀著高大的樹林，春天的香氣散發在幽靜的山谷。多少尋春的人，偏偏向著春天追逐。空生巖（空生巖：指羅漢居住的巖洞）邊的草如煙霧般，妙高峰頂的花朵像錦繡一樣。』大眾，看到了也不要執取，思慮了就相隔千里。如果是大丈夫，就要佔據虎頭，收住虎尾，落下』
【English Translation】 English version: Embryo. The iron ox of Shan Prefecture sheds its shell at night (Iron ox: metaphor for someone difficult to teach, shedding its shell: metaphor for sudden enlightenment). Just accept it, don't speculate. It often makes one think of Old Yantou (Old Yantou: Zen master Deshan Xuanjian of the Tang Dynasty). Pick up the hoe-axe and throw it into the corner of the wall. Ha!
Zen Master Yiyue of Huangbo Temple in Ruizhou
A son of the Tu family from Chongchuan, Guangling. He initially attained enlightenment upon visiting Tiantong Temple. He had an awakening under the blows of the staff. After bidding farewell to Tiantong Temple, he entered Mount Kuang. He lived a life of farming for several years. Hearing that Lin Gao Yu was propagating the Dharma at Jiashan, the Zen master went to pay his respects. He immediately brought up the case of Xitang (Xitang: Zen master Zhizang of the Tang Dynasty). When Lin Gao Yu passed away, Ruo'an asked who would preside over the funeral. One day, Ruo'an asked about the meaning of the phrase 'No clouds arise on the ridge, the moon falls into the heart of the wave,' saying, 'This matter only requires direct acceptance; there is originally nothing else.' The Zen master deeply understood the essence of it. Ruo'an entrusted him with the tokens of the Dharma lineage. The Zen master successively resided at Xingguo Temple on the river and Huangbo Temple in Yuzhang. When ascending the hall to preach, he said, 'The Vajra circle, the chestnut hedgehog, let those who can swallow it swallow, let those who can jump jump. Those who can jump out are also good hands, those who can swallow it are also good mouths. Let them tear down the east fence to mend the west wall, point to the North Star as the South Star. This mountain monk might as well stand by and watch.' After a long while, he said, 'The Yangtze River stretches for ten thousand miles, like dragging a silver chain; naturally, there will be people who comment on its length.'
Zen Master Tianzhang Yu of Guangjiao Temple in Qizhou
Ascending the seat to preach. A monk asked, 'Raising the mallet and holding up the whisk have long become dull actions. Winking and raising eyebrows fall into the second or third rate. Understanding before ascending the seat is still the work of ghosts. If not like this, it is also being bound by oneself without ropes. May I ask the abbot, how do you instruct?' The Zen master said, 'You have instead snatched the spear.' The monk continued, 'In that case, it is like standing on the peak of White Cloud Mountain, the waves of the West River splashing against the sky.' The Zen master said, 'All shattered.' The monk then shouted. The Zen master also shouted. The monk continued, 'The master shouts, and I also shout; what is the intention?' The Zen master then struck him. The monk continued, 'Spirit is not obtained from heaven and earth, and heroes do not need the urging of the four seasons.' The Zen master said, 'Knowing what is good and what is bad.' Then he said, 'The spring sun shines on the tall forest, the spring fragrance emanates in the secluded valley. How many spring seekers are there, chasing after spring. The grass beside Kongsheng Rock (Kongsheng Rock: refers to the cave where arhats live) is like smoke, and the flowers on the peak of Miaogao are like brocade.' The assembly, seeing it, do not grasp it; thinking about it, it is thousands of miles away. If you are a great hero, you must occupy the tiger's head and hold the tiger's tail, and drop'
落聲光振天地。如其未委。百花春至為誰開。卓拄杖一下。舉僧問大龍云。色身敗壞。如何是堅固法身。龍云。山花開似錦。澗水湛如藍。師揮拂子云。會么。昨日是三十。今朝乃初一。展事投機知不知。野老愛閑煙樹立。無限輪椎劈不開。古今空射轅門戟。擬不擬。如山屹。三更半夜過牢關。忠言不避風前泣。
杭州錢塘理安天笠珍禪師
云間陳氏第三子。父仲雍。母金氏。十八出家。行腳參南澗。澗示父母未生前話。疑不去心。圓具后。遍謁知識。過紹興東郭門外。逢殺犯人。血濺衲衣。打失本參。偈曰。活人頭落地。血濺死人衣。不知誰死活。斬斷未生疑。呈南澗。未獲許可。后依南澗過竹林。因僧錯會趙州勘破婆子話。南痛棒打出。復喚回云。與你說個譬喻。你即是者僧。老僧即是趙州。拈起竹篦云。者便是婆子。那裡是勘破處。僧擬議。澗擲竹篦歸方丈。師在旁。不覺汗下。洞徹古今公案。師呈頌云。幾人不戰便成功。獨許南陽老臥龍。自借東風鏖赤壁。賺他血淚滿江紅。澗云。那裡是趙州勘破婆子處。師震威便喝。澗便打。師禮拜云。勘破了也。便出。後繼席南澗 上堂。抱鈯斧居山。聞名不如見面。著卓鞋住院。見面不若聞名。事到如斯。抑不獲已。飏下鈯斧子。脫卻破草鞋。展開驢腳。
【現代漢語翻譯】 現代漢語譯本 落聲光振動天地。如果還不明白，百花在春天為誰開放？（禪師）卓拄禪杖一下。舉僧人問大龍禪師：『色身（Rūpakāya，指由色蘊構成的身體）敗壞后，什麼是堅固法身（Dharmakāya，指佛的真身，常住不變）？』大龍禪師回答：『山花開得像錦繡，澗水清澈如藍色。』禪師揮動拂塵說：『明白了嗎？昨天是三十（臘月三十），今天才是初一（正月初一）。做事投機，知道還是不知道？鄉野老翁喜愛清閑，煙霧樹林聳立。』無盡的輪椎也劈不開，自古至今空射轅門前的戟。想還是不想？像山一樣屹立。三更半夜過了牢關，忠言不避風前泣。
杭州錢塘理安天笠珍禪師
（禪師是）云間陳氏的第三個兒子，父親是陳仲雍，母親是金氏。十八歲出家，遊方參訪南澗禪師。南澗禪師用『父母未生前』的話開示他，（他）疑情不去。圓具（受具足戒）后，遍訪善知識。經過紹興東郭門外時，遇到殺犯人，血濺到衲衣上，（他）因此打失了本參（最初的參悟）。（他作）偈語說：『活人的頭落地，血濺到死人的衣。不知誰死誰活，斬斷未生前的疑。』呈給南澗禪師，沒有獲得認可。後來跟隨南澗禪師經過竹林，因為僧人錯誤理解趙州禪師勘破婆子的話，南澗禪師痛打（那個僧人）並將他趕出去，又喚回來說：『我給你說個比喻，你就是那個僧人，老僧就是趙州禪師。』（南澗禪師）拿起竹篦說：『這就是婆子，哪裡是勘破處？』僧人猶豫不決。南澗禪師扔掉竹篦回到方丈。禪師（天笠珍禪師）在旁邊，不覺汗流浹背，徹底領悟了古今公案。禪師呈頌說：『幾人不戰便成功，唯獨讚許南陽諸葛亮老臥龍。親自借來東風鏖戰赤壁，賺得曹兵血淚滿長江。』南澗禪師問：『哪裡是趙州禪師勘破婆子的地方？』禪師（天笠珍禪師）震威大喝一聲。南澗禪師便打他。禪師（天笠珍禪師）禮拜說：『勘破了也。』便離開了。後來繼承南澗禪師的席位。（天笠珍禪師）上堂說法：『抱著钁斧居住在山中，聞名不如見面。穿著卓鞋住持寺院，見面不如聞名。事情到了如此地步，不得不這樣。』揚下钁斧，脫掉破草鞋，展開驢腳（比喻不拘一格）。
【English Translation】 English version The sound and light shake the heaven and earth. If it's still not clear, for whom do the hundred flowers bloom in spring? (The Chan master) strikes the staff once. A monk asks Great Dragon (Da Long, a Chan master): 'After the physical body (Rūpakāya, the body composed of the skandha of form) decays, what is the indestructible Dharmakāya (the body of the Dharma, the true body of the Buddha, which is permanent and unchanging)?' Great Dragon replies: 'The mountain flowers bloom like brocade, and the stream water is as clear as blue.' The Chan master waves the whisk and says: 'Do you understand? Yesterday was the thirtieth (the thirtieth day of the twelfth lunar month), and today is the first (the first day of the first lunar month). Do you know whether you are acting opportunistically? The old man in the countryside loves leisure, and the misty trees stand tall.' Endless wheel mallets cannot split it open, and from ancient times to the present, arrows are shot in vain at the halberd in front of the gate. To intend or not to intend? It stands like a mountain. Passing the prison gate in the middle of the night, loyal words do not avoid weeping in the wind.
Chan Master Tianli Zhen of Li'an Temple in Qiantang, Hangzhou
(The Chan master was) the third son of the Chen family in Yunjian, his father was Chen Zhongyong, and his mother was Jin. He left home at the age of eighteen and traveled to visit Chan Master Nanjian. Chan Master Nanjian enlightened him with the words 'before parents were born,' but his doubt did not go away. After receiving full ordination (Bhikkhu ordination), he visited all the good teachers. When passing outside the East Guo Gate of Shaoxing, he encountered the execution of a prisoner, and blood splattered on his kasaya (robe), thus losing his original samadhi (initial enlightenment). (He composed) a verse saying: 'The head of a living person falls to the ground, and blood splatters on the clothes of a dead person. Not knowing who is dead or alive, cutting off the doubt before birth.' He presented it to Chan Master Nanjian, but did not receive approval. Later, he followed Chan Master Nanjian through the bamboo forest, because a monk misunderstood Chan Master Zhaozhou's words of examining the old woman, Chan Master Nanjian beat (the monk) severely and drove him out, then called him back and said: 'I will give you a metaphor, you are that monk, and the old monk is Chan Master Zhaozhou.' (Chan Master Nanjian) picked up the bamboo stick and said: 'This is the old woman, where is the place of examination?' The monk hesitated. Chan Master Nanjian threw away the bamboo stick and returned to his abbot's room. The Chan master (Tianli Zhen) was beside him, sweating profusely, and thoroughly understood the ancient and modern cases. The Chan master presented a eulogy saying: 'Few people succeed without fighting, only praising Zhuge Liang, the old Crouching Dragon of Nanyang. Personally borrowing the east wind to fight at the Red Cliff, earning Cao's soldiers tears filling the Yangtze River.' Chan Master Nanjian asked: 'Where is the place where Chan Master Zhaozhou examined the old woman?' The Chan master (Tianli Zhen) shouted with great power. Chan Master Nanjian then hit him. The Chan master (Tianli Zhen) bowed and said: 'It has been examined.' Then he left. Later, he succeeded Chan Master Nanjian's position. (Chan Master Tianli Zhen) ascended the hall to preach: 'Holding a hoe and living in the mountains, hearing the name is not as good as meeting. Wearing Zhuo shoes and presiding over the monastery, meeting is not as good as hearing the name. Things have come to this point, and there is no choice but to do so.' He throws down the hoe, takes off the broken straw shoes, and unfolds the donkey's feet (a metaphor for being unconventional).
伸出佛手。菩提路上。扶起剎竿。廣濟道中。重開飯店。不蓄一粒米。不栽一莖菜。令一個個飽齁齁地。拈卻炙脂帽。卸卻鶻臭衫。作赤灑灑凈裸裸漢。若是具頂門眼。懸肘后符。呼喚不回顧。羅籠不肯住。望剎竿而走。見鞭影而行。山僧不妨瞻之仰之。即今還有恁么人么。驀卓拄杖云。設有。勘過了打 上堂。大通智勝佛。稽首乾矢橛。十劫坐道場。猴子系枯樁。佛法不現前。心肝樹上懸。不得成佛道。泥神撫掌笑。此四句中。一句殺人刀。一句活人劍。一句殺活同時。一句殺活不同時。若檢得出。古佛在你腳底 晚參。大人峰頂無根樹。卻被賊子偷了去。幾多癡漢守枯樁。業識茫茫無本據。以拄杖一齊趁退。
蘇州常熟勝法斯瑞法禪師
云間上洋瞿氏子 上堂。有一句子。千聖不曾道著。有一妙機。列祖不能提起。若是伶俐衲僧。一舉更不再舉。山僧今日再舉去也。遂卓拄杖曰。箭過西天十萬里 示眾。十方無壁落。山前山後。縱煞馬廝。大地不曾藏。知得甕頭是糟是醬。天一生水。地二生火。俊傑禪流。規行矩武。以拄杖劃曰。是大人相。是不欺力 示眾。眾生被解障。菩薩未離覺。惟有住山翁。胸中干索索。不愁獨對聖僧。一任面板脫落。且道。脫落後如何。是我好兒郎。為我把木杓。
【現代漢語翻譯】 現代漢語譯本 伸出佛手，在菩提路上，扶起剎竿（寺廟的旗桿，象徵佛法）。在廣濟（廣泛救濟）的道路中，重新開設飯店（比喻提供佛法）。不儲存一粒米，不種植一棵菜，卻讓一個個都吃得飽飽的。脫下油膩的帽子，卸下骯髒的衣服，做一個赤條條、乾乾淨淨的人。如果具備頭頂上的眼睛（智慧），擁有肘后的符（力量），呼喚不回頭，羅網不肯住，望著剎竿而奔走，見到鞭影而行動，山僧我不妨讚美他們。現在還有這樣的人嗎？ 猛然一拄禪杖說：『即使有，也已經勘驗過了。』 上堂說法。大通智勝佛（過去佛名），稽首于乾矢橛（比喻頑固不化的事物）。十劫（極長的時間）坐在道場，如同猴子被繫在枯樁上。佛法不能顯現，心肝懸掛在樹上。不能成就佛道，泥塑的神像撫掌大笑。這四句偈語中，一句是殺人刀，一句是活人劍，一句是殺活同時，一句是殺活不同時。如果能辨別出來，古佛就在你的腳下。 晚參說法。大人峰頂的無根樹，卻被賊子偷走了。多少癡人守著枯樁，業識茫茫沒有根據。用禪杖一齊趕退。
蘇州常熟勝法斯瑞法禪師
云間上洋瞿氏子，上堂說法。有一句話，千聖（眾多聖人）都不曾說過。有一種微妙的機鋒，歷代祖師都不能提起。如果是聰明的衲僧（僧人），一舉之後不再舉。我今天再舉一次。於是拄著禪杖說：『箭已飛過西天十萬里。』 開示大眾。十方沒有壁障，山前山後，縱容馬匹互相廝殺。大地不曾隱藏，知道甕里的是酒糟還是醬。天一生水，地二生火。傑出的禪者，遵循規矩行事。用禪杖劃了一下說：『這是大人之相，是不欺騙的力量。』 開示大眾。眾生被理解所障礙，菩薩沒有離開覺悟。只有住在山裡的老翁，胸中空空蕩蕩。不愁獨自面對聖僧，任憑面板脫落。那麼，脫落後如何？是我的好兒郎，為我拿來木勺。
【English Translation】 English version Extending a Buddha's hand, on the Bodhi path, raising the ch剎竿 (flagpole of a temple, symbolizing the Dharma). In the path of Guangji (universal salvation), reopening the restaurant (metaphor for providing the Dharma). Not storing a single grain of rice, not planting a single vegetable, yet making everyone full. Taking off the greasy hat, removing the dirty clothes, becoming a naked and clean person. If one possesses the eye on the top of the head (wisdom), and has the talisman behind the elbow (strength), not looking back when called, not willing to stay in the net, running towards the ch剎竿, acting upon seeing the shadow of the whip, this mountain monk may as well praise them. Are there still such people now? Suddenly striking the staff and saying: 'Even if there are, they have already been examined.' Ascending the hall to preach. Datong Zhisheng Fo (name of a past Buddha), bowing to the Gan Shi Jue (dry dung stake, metaphor for stubborn things). Sitting in the Daoc場 (place of enlightenment) for ten kalpas (extremely long time), like a monkey tied to a withered stump. The Buddha-dharma cannot manifest, the heart and liver hang on the tree. Unable to achieve Buddhahood, the clay statue laughs and claps. Among these four lines of verse, one line is a killing knife, one line is a life-giving sword, one line is killing and giving life at the same time, and one line is killing and giving life at different times. If you can discern them, the ancient Buddha is at your feet. Evening meditation and preaching. The rootless tree on the peak of the Great Man Mountain, but was stolen by a thief. How many foolish people guard the withered stump, the karmic consciousness is vast and without basis. Using the staff to drive them all back.
Chan Master Shengfa Siri of Changshu, Suzhou
The son of the Qu family of Shangyang, Yun間, ascending the hall to preach. There is a sentence that a thousand sages have never said. There is a subtle opportunity that successive patriarchs could not bring up. If it is a clever Na僧 (monk), after one raise, there will be no more. This mountain monk will raise it again today. Then, leaning on the staff, he said: 'The arrow has flown ten thousand miles across the Western Heaven.' Instructing the assembly. The ten directions have no walls, in front of and behind the mountain, allowing horses to fight each other. The earth has never hidden anything, knowing whether the jar contains wine dregs or sauce. Heaven gives birth to water, earth gives birth to fire. Outstanding Chan practitioners follow the rules. Drawing with the staff and saying: 'This is the appearance of a great man, it is the power of not deceiving.' Instructing the assembly. Sentient beings are obstructed by understanding, Bodhisattvas have not left enlightenment. Only the old man living in the mountain has an empty chest. Not worried about facing the holy monks alone, letting the skin fall off. Then, what about after falling off? Is my good son, bring me the wooden spoon.
潤州金山鐵舟海禪師
新安蔣氏子 開爐上堂。僧問。盡大地是火柴頭。和尚向甚麼處挑撥。師云。照顧眉毛。進云。輕輕一扇。烈焰飛騰。師云。四面誰敢入。進云。且道。火爐闊多少。師便打。問。天隆久不行此令。今日重逢事若何。師云。總是頑銅鈍鐵。進云。忽遇躍冶之金。又作么生。師云。鉗放一邊。進云。恁么則缺慈悲也。師便打。乃云。大地火柴頭。撥開飛烈焰。銅頭鐵額漢。精金能百鍊。躍冶非種草。鉗來放一邊。你說缺慈悲。正是慈悲現。天隆久不行斯令。今日洪開顯八面。驀拈拄杖擲下。便下座 晚參。人天眾前。激揚個事。也須是本分衲僧始得。若非本分衲僧。未免遭人怪笑。只如一味打潔凈毬子。抱不哭孩兒。不是逞俊。便是顢頇。有甚本分處。且道。如何是本分處。昨日風雷起山嶽。今朝和氣滿江天 升座。達磨不會禪。特地泛海來。二祖苦言詮。卻覓安心去。透徹本地風光。有甚身纏瘋恙。一任自逍遙。縱橫誰縛汝。栽松能應記。黃梅續法系。放下新州柴擔。真誠負石春米。喚作一物即不中。打車打牛須自體。南嶽出馬駒。神影踏千里。一喝三日聾。不覺便吐舌。棒下忽翻身。慣作白拈賊。兒孫遍天下。有誰能測得。須是嫡骨兒孫。驅耕夫牛。奪饑人食的好手腳。方可與他話會。
【現代漢語翻譯】 現代漢語譯本 潤州金山鐵舟海禪師
新安蔣氏之子，開始上堂說法。有僧人問道：『整個大地都是火柴頭，和尚您在哪裡撥弄？』 禪師說：『照顧好你的眉毛。』 僧人進一步說：『輕輕一扇，烈焰飛騰。』 禪師說：『四面八方誰敢進入？』 僧人又問：『請問，火爐有多寬廣？』 禪師隨即就打了他。 又有僧人問道：『天隆（唐昭宗年號，888-889）以來很久沒有施行這樣的命令了，今天重新遇到，事情會怎麼樣？』 禪師說：『總是頑固的銅和遲鈍的鐵。』 僧人進一步說：『如果遇到經過冶煉的金，又該怎麼辦？』 禪師說：『把它放在一邊。』 僧人說：『這樣就缺少了慈悲。』 禪師又打了他。於是說道：『大地都是火柴頭，撥開就會飛出猛烈的火焰。銅頭鐵額的漢子，精金能夠經受百鍊。經過冶煉並非只是種草，用鉗子夾來放在一邊。你說缺少慈悲，這正是慈悲的顯現。天隆（唐昭宗年號，888-889）以來很久沒有施行這樣的命令，今天洪大開啟，顯現出八面威風。』 隨即拿起拄杖扔下，便走下座位。
晚參時，在人天大眾面前，激揚這件事，也必須是本分的衲僧（僧人的意思）才能做到。如果不是本分的衲僧，難免被人怪笑。就像一味地打掃乾淨的球，抱著不哭的孩子，不是逞能，就是糊塗。有什麼本分之處呢？那麼，什麼是本分之處呢？昨天風雷震動山嶽，今天和氣充滿江天。
升座說法。達磨（Bodhidharma，印度禪宗始祖）不會禪，特地泛海而來。二祖（慧可，禪宗二祖）苦苦地解釋，卻要尋求安心之法。透徹瞭解本地的風光，有什麼身纏瘋病呢？任憑自己逍遙自在，縱橫馳騁誰能束縛你？栽松樹能夠應驗記述，黃梅（指黃梅五祖弘忍）延續了佛法的傳承。放下新州（地名）的柴擔，真誠地揹著石頭舂米。如果稱作一物就不對了，打車打牛需要自己身體力行。南嶽（地名）出了駿馬，神影踏遍千里。一聲棒喝，三日耳聾，不知不覺便吐出舌頭。棒下忽然翻身，慣於做空手套白狼的賊。兒孫遍佈天下，有誰能夠測度？必須是嫡系的兒孫，驅趕耕田的牛，奪取飢餓的人的食物的好手腳，才可以和他談論佛法。
【English Translation】 English version Zen Master Tie Zhou Hai of Jinshan Temple, Runzhou
The son of the Jiang family of Xin'an began to preach in the hall. A monk asked, 'The entire earth is a match head, where are you, Master, stirring it?' The Master said, 'Take care of your eyebrows.' The monk further said, 'With a gentle fan, fierce flames soar.' The Master said, 'Who dares to enter from all sides?' The monk then asked, 'May I ask, how wide is the furnace?' The Master immediately struck him. Another monk asked, 'Since the Tianlong era (Tang Zhaozong's reign, 888-889), this decree has not been implemented for a long time. What will happen today when we meet again?' The Master said, 'Always stubborn copper and dull iron.' The monk further said, 'If one encounters gold that has been smelted, what should be done?' The Master said, 'Put it aside.' The monk said, 'In that case, there is a lack of compassion.' The Master struck him again. Then he said, 'The whole earth is a match head, and fierce flames will fly out when it is stirred. A man with a copper head and an iron forehead, fine gold can withstand hundreds of refinements. Smelting is not just planting grass, use pliers to clamp it and put it aside. You say there is a lack of compassion, this is precisely the manifestation of compassion. Since the Tianlong era (Tang Zhaozong's reign, 888-889), this decree has not been implemented for a long time, today it is greatly opened, showing eight sides of power.' Then he picked up his staff and threw it down, and went down from his seat.
During the evening meditation, in front of the assembly of humans and gods, to stir up this matter, it must be a genuine monk (meaning a monk) to do it. If it is not a genuine monk, it is inevitable to be laughed at. It's like single-mindedly cleaning a clean ball, holding a child who doesn't cry, it's not showing off, it's just muddle-headed. What is the essential point? So, what is the essential point? Yesterday, the wind and thunder shook the mountains, today, harmony fills the rivers and sky.
Ascending the seat to preach. Bodhidharma (Bodhidharma, the founder of Indian Zen Buddhism) did not understand Zen, and came across the sea on purpose. The Second Patriarch (Huike, the Second Patriarch of Zen) explained painstakingly, but wanted to seek peace of mind. Thoroughly understand the local scenery, what kind of madness is there? Let yourself be free and unrestrained, who can bind you? Planting pine trees can verify the records, Huangmei (referring to Hongren, the Fifth Patriarch of Huangmei) continued the inheritance of the Dharma. Put down the firewood burden of Xinzhou (place name), sincerely carry stones to pound rice. If it is called a thing, it is not right, you need to do it yourself to drive a cart and drive a cow. Nanyue (place name) produced a steed, and the divine shadow traveled thousands of miles. With a shout, the ears were deaf for three days, and unconsciously the tongue was spit out. Suddenly turning over under the stick, he is used to being a thief who gets something for nothing. Descendants are all over the world, who can measure it? It must be a direct descendant, a good hand at driving the cattle that plow the fields and taking food from the hungry, before you can talk to him about the Dharma.
驀拈拄杖卓一卓。喝一喝 晚參。但得一萬事畢。達磨大師家風密。阿呵呵。識不識。惟有神光斷臂時。滿天飛雪深三尺。須知是那苦心人。始信眉橫與鼻直。環山有個廖鬍子。半夜穿靴水上立。揚聲大叫君自知。明早又是臘月一。莫教三十夜到來。雙眼依然黑漆漆 晚參。一僧出禮拜。師便打。僧便喝。師云好喝。進云。莫作喝會好。師云。將謂金牙作。進云。不勞再勘。師云。你無拄杖子。奪卻你拄杖子時如何。僧擬議。師便打。乃云。諸兄弟。還有為者僧通個訊息者么。眾無語。師云。諸兄弟。既是吝慈。山僧不惜口業。放一線道去也。以拄杖卓一卓。曏者里會去。猶是鈍鳥棲蘆。多見兄弟們。每每臨機下一喝。頓一足。打一圓相。拂袖便行。及至挨拶將來。依舊木雕泥塑。堪作何用。須是竿頭進步始得。豈不見。蓮花峰庵主。凡見僧來。拈拄杖卓一卓云。古人到者里。為甚不肯住。二十年來。舉似於人。雖有下語。總不相契。后自代云。只為途路不得力。又云。畢竟如何。以拄杖架肩上云。楖栗橫擔不顧人。直入千峰萬峰去。還委么。拽拄杖下座 謝兩序上堂。人天眼目。靈樹符合。一大藏教。是個切腳。興化打克賓。瘥病驢駝藥。英靈衲僧。不撥自轉。聽闌雞鼓翅。看茶銚𨁝跳。雖則金聲玉振。未免平地骨
【現代漢語翻譯】 現代漢語譯本 驀然拈起拄杖敲擊一下，再大喝一聲——晚參時分。 只要能夠徹悟，一切事情就都了結了。達摩大師（Bodhidharma，印度禪宗始祖）的家風是如此嚴密。 啊呵呵，你認識嗎？只有當年神光（慧可，禪宗二祖）斷臂求法時，漫天飛雪深達三尺。 要知道那真是苦心求道之人，才能真正相信眉毛是橫著的，鼻子是直的。 環山有個廖鬍子，半夜裡穿著靴子站在水上。 他揚聲大叫，你自己應該知道。明天早上又是臘月初一了。 不要等到年三十的晚上到來，你的雙眼依然一片漆黑——晚參時分。 一位僧人出來禮拜，師父就打他。僧人便大喝一聲，師父說『喝得好！』 僧人進一步說：『不要當作喝彩。』師父說：『還以為是金牙所發出的聲音。』 僧人說：『不用再勘驗了。』師父說：『你沒有拄杖子，奪走你的拄杖子時又該如何？』 僧人猶豫不決，師父就打他。於是師父說：『各位同修，還有誰能為這位僧人傳遞個訊息嗎？』 大家都沒有說話。師父說：『各位同修，既然如此吝惜慈悲，山僧就不惜口業，放一條路讓你們走吧。』 用拄杖敲擊一下，『向這裡領會去，仍然是遲鈍的鳥棲息在蘆葦上。』 常見各位同修，常常臨機應變時大喝一聲，頓一下腳，畫一個圓相，拂袖便走。 等到真正應對的時候，依舊像木雕泥塑一樣，能有什麼用呢？必須要在竿頭百尺更進一步才行。 難道你們沒聽說過，蓮花峰庵主，凡是見到僧人來，就拿起拄杖敲擊一下，說：『古人到這裡，為什麼不肯住下來？』 二十年來，我把這句話告訴別人，雖然也有人回答，但總是不相契合。後來自己回答說：『只因爲途路不得力。』 又說：『到底如何？』用拄杖架在肩膀上說：『楖栗橫擔不顧人，直入千峰萬峰去。』 還明白嗎？拽著拄杖下座——感謝各位的到來，上堂說法。 人天眼目，靈樹符合，一大藏教，是個切腳（比喻不徹底）。興化打克賓（興化禪師棒打克賓的故事），瘥病驢駝藥（比喻對癥下藥）。 英靈的衲僧，不用撥動自己就會轉動。聽著雞鳴鼓翅的聲音，看著茶壺𨁝跳。 即使是金聲玉振，也難免平地生白骨。
【English Translation】 English version Suddenly, he raised his staff and struck it once, then shouted loudly - evening Zen practice. As long as one can thoroughly understand, all matters are settled. The family tradition of Bodhidharma (the founder of Zen Buddhism in India) is so strict. Ah, ha ha, do you recognize it? Only when Shenguang (Huike, the second patriarch of Zen) cut off his arm to seek the Dharma, the sky was filled with snow three feet deep. Know that only those who truly seek the Way with a bitter heart can truly believe that the eyebrows are horizontal and the nose is straight. There is a Liao Huzi around the mountain, standing on the water in boots in the middle of the night. He shouted loudly, you should know it yourself. Tomorrow morning is the first day of the twelfth lunar month again. Don't let the night of the thirtieth of the year arrive, and your eyes are still pitch black - evening Zen practice. A monk came out to bow, and the master hit him. The monk then shouted, and the master said, 'Good shout!' The monk further said: 'Don't treat it as applause.' The master said: 'I thought it was the sound made by golden teeth.' The monk said: 'No need to examine it again.' The master said: 'You don't have a staff, what will happen when I take your staff away?' The monk hesitated, and the master hit him. Then the master said: 'Fellow practitioners, is there anyone who can pass a message to this monk?' Everyone was silent. The master said: 'Fellow practitioners, since you are so stingy with compassion, this mountain monk will not hesitate to commit verbal karma and let you go.' He struck the staff once, 'To understand here is still a dull bird perched on the reeds.' It is common to see fellow practitioners often shout loudly, stomp their feet, draw a circle, and leave with a flick of their sleeves when responding to situations. When it comes to actually responding, they are still like wooden sculptures, what use can they be? One must go further from the top of the pole. Haven't you heard that the abbot of Lotus Peak, whenever he sees a monk coming, picks up his staff and strikes it once, saying: 'Why didn't the ancients stay here?' For twenty years, I have told this to others, and although some have answered, they have never been in agreement. Later, I answered myself: 'Only because the road is not strong enough.' He also said: 'What is it after all?' He put the staff on his shoulder and said: 'Carrying the staff horizontally, I don't care about people, I go straight into thousands of peaks.' Do you understand? Dragging the staff down from the seat - thank you for coming, ascending the hall to preach. The eyes of humans and gods, the spiritual tree corresponds, a great collection of teachings, is a cut foot (a metaphor for incompleteness). Xinghua beats Kebin (the story of Zen Master Xinghua beating Kebin), curing sick donkeys with medicine (a metaphor for prescribing the right medicine). The heroic monks will turn themselves without being moved. Listening to the sound of chickens crowing and flapping their wings, watching the teapot jump. Even if it is the sound of gold and jade, it is inevitable to have white bones on the flat ground.
堆。金山門下。稍可穎脫。留雲臺榭孤風峻。曉堂樓閣足知音 上堂。祖師門下。只貴痛快。向未舉已前。一肩擔荷。若停機佇思。了沒交涉。豈不見。德山老漢。在吹紙燭處。徹見源底。遂焚青龍疏鈔云。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨壑。拽條楖栗。湖海橫行。復顧視左右云。有么有么。摩霄俊鶻。便合乘時。止濼困魚。徒勞激浪 問。牛頭未見四祖時。為甚百鳥銜花。師云。只在此山中。進云。見后為甚不銜。師云。云深不知處。進云。牛頭畢竟在甚麼處。師云。天共白雲曉。水和明月流。師生於萬曆己酉十月二十九日。示寂于康熙癸亥五月三日。塔建五峰之陰。
南澗理安濟水洸禪師
據室。從上古德。盡曏者里。造瞞天罪過。將大秤大尺。欺一切人。新長老甚是公平。你有半觔。還你八兩。你有十尺。還你一丈 上堂云。峰巒毓秀。溪水瀠回。古木扶疏。殿堂洞啟。秘密寶藏。八字打開。祖父田園。四至分曉。只要個漢親到地頭一回。便見伏虎高蹤。未泯先師弘范森羅。可謂法法不隱藏。古今常堂堂。雖然恁么。不免再舉箇舊話。僧問九峰。承聞和尚親見延壽。是否。峰云。山前麥熟也未。師云。者老漢。通身是刃。爭奈罕遇其人。致令勞而無功。今日者里。有問承聞和
【現代漢語翻譯】 現代漢語譯本： 堆。金山門下。稍可穎脫。留雲臺榭孤風峻。曉堂樓閣足知音。 上堂。祖師門下。只貴痛快。向未舉已前。一肩擔荷。若停機佇思。了沒交涉。豈不見德山老漢，在吹紙燭處，徹見源底。遂焚青龍疏鈔云：『窮諸玄辯，若一毫置於太虛；竭世樞機，似一滴投于巨壑。』拽條楖栗，湖海橫行。復顧視左右云：『有么有么？』摩霄俊鶻，便合乘時；止濼困魚，徒勞激浪。 問：『牛頭未見四祖時，為甚百鳥銜花？』師云：『只在此山中。』進云：『見后為甚不銜？』師云：『云深不知處。』進云：『牛頭畢竟在甚麼處？』師云：『天共白雲曉，水和明月流。』師生於萬曆己酉（1589年）十月二十九日，示寂于康熙癸亥（1683年）五月三日，塔建五峰之陰。
南澗理安濟水洸禪師
據室。從上古德，盡曏者里，造瞞天罪過。將大秤大尺，欺一切人。新長老甚是公平。你有半觔，還你八兩。你有十尺，還你一丈。 上堂云：『峰巒毓秀，溪水瀠回，古木扶疏，殿堂洞啟。秘密寶藏，八字打開。祖父田園，四至分曉。只要個漢親到地頭一回，便見伏虎高蹤，未泯先師弘范森羅。可謂法法不隱藏，古今常堂堂。』雖然恁么，不免再舉箇舊話。僧問九峰：『承聞和尚親見延壽，是否？』峰云：『山前麥熟也未？』師云：『者老漢，通身是刃，爭奈罕遇其人，致令勞而無功。今日者里，有問承聞和
【English Translation】 English version: Heap. Under the Jinshan Gate. Slightly outstanding and detached. Leaving the Yuntai Pavilion with its solitary and steep wind. The Xiaotang building is full of kindred spirits. Ascending the hall. Under the ancestral master's gate, only valuing directness and speed. Before anything is even mentioned, one should shoulder the responsibility entirely. If one stops to ponder and deliberate, there is absolutely no connection. Haven't you seen that old man Deshan, at the place of blowing out the candle, thoroughly saw the source and bottom? Thereupon, he burned the Qinglong Commentary, saying: 'Exhausting all profound arguments is like placing a hair in the vast emptiness; depleting all worldly mechanisms is like dropping a drop into a giant ravine.' Dragging a thorny staff, he roamed freely across the lakes and seas. Again, he looked around and said: 'Is there? Is there?' A soaring falcon should seize the opportunity; a fish trapped in a puddle labors in vain to stir up waves. Asked: 'When Niutou (Ox-Head, refers to a Chan Buddhist monk) had not yet seen the Fourth Patriarch, why did hundreds of birds carry flowers?' The master said: 'Only in this mountain.' Further asked: 'After seeing him, why did they not carry them?' The master said: 'Deep in the clouds, no one knows where.' Further asked: 'Where exactly is Niutou?' The master said: 'The sky shares the dawn with white clouds, and the water flows with the bright moon.' The master was born on the twenty-ninth day of the tenth month of the Jiyou year of the Wanli reign (1589), and passed away on the third day of the fifth month of the Guihai year of the Kangxi reign (1683). His pagoda was built on the shady side of the Five Peaks.
Chan Master Li'an Jishui Guang of Nanjian
According to the room. The ancient worthies from above have all committed heaven-deceiving crimes here, using large scales and large measures to deceive everyone. The new elder is very fair. If you have half a catty, I will return you eight taels. If you have ten feet, I will return you one zhang. Ascending the hall, he said: 'The peaks and ridges are beautiful, the streams meander, the ancient trees are lush, and the halls are wide open. The secret treasure is wide open. The ancestral fields are clearly demarcated. As long as a man personally arrives at the place once, he will see the high traces of the crouching tiger, and the vastness of the former master's teachings will not be extinguished. It can be said that no Dharma is hidden, and the past and present are always grand.' Although it is like this, I cannot avoid raising an old story again. A monk asked Jiufeng: 'I have heard that the abbot personally saw Yanshou, is it true?' Feng said: 'Is the wheat in front of the mountain ripe yet?' The master said: 'This old man is all blade, but it is rare to meet the right person, causing him to labor in vain. Today here, there is a question of hearing and
尚親見石磬是否。山僧劈脊便棒。他若道且莫盲加瞎棒。更與連棒趁出。何故。一不做。二不休 元旦上堂。問。如來禪祖師機。一總拈過。請和尚道應時及節句。師云。阇黎白椎。進云。祇如威音不先。彌勒不后。中間是誰。師云。高著眼。進云。與么則慶贊有分。師云。禮拜著。乃云。五更起來。忙忙碌碌。禮拜燒香。唸誦祈禱。合山大眾雲集。互相慶賀新正。可曾與無位真人慶賀也未。若也未曾。山僧為諸人。念補缺真言去也。遂顧左右。下座 解制上堂。十月十五一句子。莫道我瞞你。九十日兩手分付了也。有般眼目未辨東西底。便問。是那一句。是者般底。我也沒有拄杖打他。但與他一緉破草鞋。便下座。觀音誕日上堂。春風笑花柳。遍界獅子吼。欲入三摩地。面南看北斗。看看。觀世音菩薩來也。抬腳云。展驢腳。舉手云。舒佛手。明眼衲僧莫亂走。復顧眾云。信得及么。未出錢塘門。為汝說了也。下座。
邱山雪谷古石藏禪師
示眾。觸目儼然。因何不薦。眨得眼來。風過別院。鵲巢定風柴。鶻眼衲僧試辨看。
杭州理安六吉謙禪師
蕭山汪氏子 晚參。秋風生夜涼。壞壁鳴寒螀。的的祖師意。明明不覆藏。雖然如是。切忌認奴作郎 晚參。老僧口訥。猶如木橛。三五不參。
【現代漢語翻譯】 現代漢語譯本 尚且親眼見過石磬嗎？山僧不由分說便打。如果他說不要盲目地亂打，就再連打把他趕出去。為什麼？因為一不做，二不休。（元旦上堂）問：如來禪（Tathāgata-dhyāna，指如來所傳的禪法）和祖師機（Patriarchal Mechanism，指禪宗祖師的教化機鋒），一併拈過，請和尚道一句應時及節的話。師說：阇黎（Śrāmaṇera，沙彌）打椎。進云：如果威音王佛（威音王佛，過去七佛之一）之前沒有，彌勒佛（Maitreya，未來佛）之後沒有，那中間是誰？師說：放高眼界看。進云：這樣說來，慶贊也有我的份了。師說：禮拜去吧。於是說：五更起來，忙忙碌碌，禮拜燒香，唸誦祈禱，合山大眾雲集，互相慶賀新正。可曾與無位真人（True man of no rank，指不執著于任何名相的真我）慶賀過嗎？如果還沒有，山僧為諸位念補缺真言（Mantra for Completeness，一種咒語）去也。於是環顧左右，下座。（解制上堂）十月十五這一句子，莫說我瞞你，九十日兩手分付了也。有般眼目未辨東西的人，便問：是哪一句？是這樣的人，我也沒有拄杖打他，但與他一雙破草鞋，便下座。（觀音誕日上堂）春風笑花柳，遍界獅子吼。欲入三摩地（Samādhi，指禪定），面南看北斗。看看，觀世音菩薩（Avalokiteśvara，觀音菩薩）來了。抬腳說：展驢腳。舉手說：舒佛手。明眼衲僧（Buddhist monk，指有智慧的僧人）莫亂走。又環顧眾人說：信得及嗎？未出錢塘門，為汝說了也。下座。
邱山雪谷古石藏禪師
示眾：觸目儼然，因何不薦？眨得眼來，風過別院。鵲巢定風柴，鶻眼衲僧試辨看。
杭州理安六吉謙禪師
蕭山汪氏子（晚參）秋風生夜涼，壞壁鳴寒螀。的的祖師意，明明不覆藏。雖然如是，切忌認奴作郎。（晚參）老僧口訥，猶如木橛。三五不參，
【English Translation】 English version Have you ever seen a stone chime with your own eyes? The mountain monk strikes with a staff without explanation. If he says, 'Don't blindly strike,' then strike him again and chase him out. Why? Because it's all or nothing. (Ascending the Dharma Hall on New Year's Day) Question: The Tathāgata-dhyāna (如來禪) and the Patriarchal Mechanism (祖師機) are both taken up. Please, venerable monk, say a phrase that is timely and appropriate. The master said: The Śrāmaṇera (阇黎) strikes the gavel. He continued: If there is nothing before the Buddha Wei Yin Wang (威音王佛) and nothing after Maitreya (彌勒佛), then who is in between? The master said: Look with a higher perspective. He continued: In that case, I have a share in the celebration. The master said: Go and bow. Then he said: Getting up at the fifth watch, busy and bustling, bowing, burning incense, chanting, and praying, the entire mountain congregation gathers to congratulate each other on the New Year. Have you celebrated with the True man of no rank (無位真人)? If not, this mountain monk will recite the Mantra for Completeness (補缺真言) for you. Then he looked around and descended from the seat. (Ascending the Dharma Hall after the Retreat) This phrase on the fifteenth day of the tenth month, don't say I'm hiding it from you, I've entrusted it to you with both hands for ninety days. Some people whose eyes cannot distinguish east from west ask: Which phrase is it? For such people, I won't hit them with my staff, but I'll give them a pair of worn-out straw sandals and descend from the seat. (Ascending the Dharma Hall on Avalokiteśvara's (觀世音菩薩) Birthday) The spring breeze smiles at the flowers and willows, the lion's roar resounds throughout the world. If you want to enter Samādhi (三摩地), face south and look at the Big Dipper. Look, Avalokiteśvara (觀世音菩薩) is coming. Raising his foot, he said: Extend the donkey's foot. Raising his hand, he said: Extend the Buddha's hand. Clear-eyed monks, don't wander around. Again, looking at the crowd, he said: Do you believe it? Before leaving Qiantang Gate, I've told you already. Descend from the seat.
Zen Master Qiushan Xuegu Gushicang
Instructing the assembly: Everything before your eyes is perfectly present, why don't you recognize it? In the blink of an eye, the wind passes through another courtyard. The magpie's nest is fixed on the wind-breaking firewood. Monks with hawk eyes, try to discern it.
Zen Master Li'an Liuji Qian of Hangzhou
A son of the Wang family of Xiaoshan (Evening Chan) The autumn wind brings the coolness of the night, and the broken wall echoes with the sound of the cold cicada. The intent of the Patriarch is clear, plainly not hidden. Although it is so, be careful not to mistake a servant for a master. (Evening Chan) The old monk is tongue-tied, like a wooden stake. Three or five times without participating,
朔望不說。大眾上來。不須饒舌。何故。心不負人。面無慚色。
蘇州常熟勝法雲峰授禪師
早參。以手向前指云。者一片地。待來多時也。因甚無人構去。眾擬議。以竹篦旋風打散。師行履冰操。凡學者來參。皆隨機接待。不厭不倦。臨終豫知報盡。坐化。
山茨際禪師法嗣(五人)
潭州石霜爾瞻尊禪師
明州唐氏子。六歲。知信佛乘求出家。父母不允。越年。從福泉圓明老宿受業。歷參天童顯聖。后謁山茨際于東明。言下頓豁。隨上南嶽。誅茆綠蘿。一夕圍罏。際舉僧問夾山。撥塵見佛時如何。山曰。直須揮劍。若不揮劍。漁父棲巢。汝作么生會。師曰。太費力生。際曰。是夾山費力。者僧費力。師曰。任和尚分別。際曰。情知汝會者話不得。師起身便出。后辭出山。際以偈授師。其略曰。鄭重堅操志。慧命賴持傳。未幾。開法石霜 上堂。未離兜率。版齒生毛。已降王宮。腳不點地。未出母胎。蠅子放卵。度人已畢。鐵作麵皮。釋迦老子。從久遠劫來。一片廣大婆心。被石霜一時華劈了也。眾中有不甘底。出來如何若何。山僧一不作。二不休。有么。攜取詩書歸舊隱。野花啼鳥一般春 示眾。以拄杖橫曰。黃鶴樓前吹玉笛。江城五月落梅花。諸人聞么。若道不聞。山僧今日未
【現代漢語翻譯】 現代漢語譯本 初一十五不說這些俗事。大家直接上來領會真諦。不必多費口舌。為什麼呢？因為心中沒有對不起人的事，所以臉上沒有慚愧的顏色。
蘇州常熟勝法雲峰授禪師
早晨參禪時，禪師用手指著前面一片地說：『這一片地，等待很久了。』為什麼沒有人來建造呢？』眾人正在猜測議論，禪師用竹篦像旋風一樣把他們打散。禪師行為清正，品德高尚。凡是來參學的，都隨機應變地接待，不厭煩也不懈怠。臨終前預先知道壽命將盡，坐化圓寂。
山茨際禪師的法嗣（五人）
潭州石霜爾瞻尊禪師
是明州唐氏的兒子。六歲時，就知道相信佛法，請求出家。父母不同意。過了一年，跟隨福泉圓明老宿學習。先後參拜了天童顯聖，後來在東明拜見山茨際，言語之間豁然開悟。於是前往南嶽，砍伐茅草搭建簡陋的住所。一天晚上圍著火爐，山茨際舉起僧人問夾山的問題：『撥開塵土見到佛時怎麼樣？』夾山說：『必須揮劍。如果不揮劍，漁父就會在上面築巢。你如何理解？』爾瞻禪師說：『太費力氣了。』山茨際說：『是夾山費力，還是這個僧人費力？』爾瞻禪師說：『隨和尚您怎麼分別。』山茨際說：『我知道你不能理解這句話。』爾瞻禪師起身就出去了。後來辭別下山，山茨際用偈語傳授給他，其中大意是：『鄭重地堅持操守志向，慧命要靠你來傳承。』不久，在石霜開創佛法。上堂說法時說：『還沒有離開兜率天（Tushita Heaven，佛教欲界第四層天），版齒就長出了毛。已經降生到王宮，腳卻沒有沾地。還沒有脫離母胎，蠅子就已經在裡面產卵。度化眾生的事情已經完畢，真是鐵石心腸。釋迦老子（Sakyamuni Buddha，佛教創始人），從久遠劫以來，一片廣大的慈悲心腸，被石霜我一時全部劈開了。』大眾中如果有不服氣的，出來怎麼樣？我石霜要麼不做，要麼就做到底。有沒有這樣的人？不如帶著詩書回到舊隱，野花啼鳥依舊是春天的景色。』向大眾開示說：『用拄杖橫著說，黃鶴樓前吹奏玉笛，江城五月梅花飄落。諸位聽到了嗎？如果說沒有聽到，我今天還沒有說完。』
【English Translation】 English version Not speaking of the new moon and full moon observances. The assembly comes directly to the point. No need for idle talk. Why? Because the heart is not unfaithful to others, the face has no shameful expression.
Chan Master Shou of Shengfa Yunfeng, Changshu, Suzhou
During the morning Zen session, the master pointed forward with his hand and said, 'This piece of land has been waiting for a long time. Why has no one built on it?' As the assembly was contemplating and discussing, the master scattered them with his bamboo staff like a whirlwind. The master's conduct was upright and his virtue noble. He received all who came to study with him according to their individual needs, never tiring or becoming weary. Before his death, he knew in advance that his life was coming to an end and passed away peacefully in a seated posture.
Dharma Heirs of Chan Master Shanci Ji (Five people)
Chan Master Erzhan of Shishuang, Tanzhou
He was a son of the Tang family of Mingzhou. At the age of six, he knew to believe in the Buddha's teachings and requested to leave home. His parents did not allow it. A year later, he studied with Elder Yuanming of Fuquan. He successively visited Shentong Xiansheng, and later visited Shanci Ji at Dongming, where he had a sudden awakening upon hearing his words. Thereupon, he went to Nanyue, where he cut thatch to build a simple dwelling. One evening, while gathered around the stove, Ji raised the question a monk asked Jiashan: 'What is it like when one sees the Buddha upon clearing away the dust?' Jiashan said, 'One must wield the sword directly. If one does not wield the sword, the fisherman will build his nest on it. How do you understand this?' Erzhan Chan Master said, 'Too much effort is expended.' Ji said, 'Is it Jiashan who expends effort, or is it this monk who expends effort?' Erzhan Chan Master said, 'Let the venerable master distinguish.' Ji said, 'I know you cannot understand this saying.' Erzhan Chan Master got up and left. Later, when he bid farewell to leave the mountain, Ji gave him a verse, the gist of which was: 'Solemnly uphold your aspirations, rely on you to transmit the life of wisdom.' Before long, he established the Dharma at Shishuang. Ascending the hall, he said, 'Before leaving Tushita Heaven (Tushita Heaven, the fourth heaven of the desire realm in Buddhism), the teeth on the printing block grew hair. Having already descended into the royal palace, his feet did not touch the ground. Before emerging from the womb, flies were already laying eggs inside. The work of liberating beings is already complete, truly an iron face. Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism), from time immemorial, a vast and compassionate heart, has been completely split open by me, Shishuang, in an instant.' If there is anyone in the assembly who is not satisfied, come out and what will you do? I, Shishuang, either do not do it, or I do it to the end. Is there such a person? Better to return to your old hermitage with your poems and books, where the wild flowers and singing birds are still the scenery of spring.' He instructed the assembly, saying, 'Holding the staff horizontally, the jade flute is played before the Yellow Crane Tower, and plum blossoms fall in the city of Jiang in the fifth month. Have you all heard it? If you say you have not heard it, then I have not finished speaking today.'
遇人在。擲拄杖下座。康熙癸卯九月朔日。師作書遣使。囑曉庵昱公。面托後事。昱不信。令使歸。師曰。昱兄。以山僧為妄語。大眾。今晚莫睡。聚話終夕。至天明。高聲召眾曰。老僧別矣。便坐脫。入龕一七未掩。顏貌如生。昱趨拜淚下曰。吾兄再來人也。塔建石霜圓祖之側。
吉州安福臺山且庵芻禪師
上堂。不說有法。不說無法。諸人會么。拈起少林無孔笛。順風吹又逆風吹 上堂。卓拄杖。喝一喝曰。山僧今日與么提持。還有共相激揚者么。僧便出。師便打。乃曰。臺山者里。明如杲日。有時喝。有時棒。照用同行。殺人刀活人劍。應時拈出。復卓拄杖。喝一喝。鉗錘不動火星飛。眨上眉毛隔遼海。
邵陵金峰紫雲密巖剛禪師
茶陵蕭氏子 上堂。問。祖意教意。是同是別。師云。一尺青天蓋尺地。乃曰。機先薦得。落二落三。句下承當。錯七錯八。縱饒得到奔流度刃。疾𦦨過風。信手拈來。群機普利也。只是建化門中事。若到自己分中。也是日午打三更。雖然如是。只因梅雪落。又得顯風光。
楚黃陂𡾇山玄慈謙禪師
上堂。機先一著。廓爾現前。正眼洞明。本無迷悟。孤峻處峭巍巍。平坦處活鱍鱍。佛祖莫能知。人天不可測。不假修證功。豈資解脫力。明明不覆
【現代漢語翻譯】 現代漢語譯本 遇人在。擲拄杖下座。（禪師）在康熙癸卯年九月初一（1683年）那天，寫了書信派遣使者，囑託曉庵昱公（人名），當面交代後事。昱公不相信，讓使者返回。禪師說：『昱兄認為山僧在說妄語。』（禪師對）大眾說：『今晚不要睡覺，聚在一起談話到天亮。』到了天亮，高聲召集眾人說：『老僧要走了。』便坐著圓寂了，放入龕中七天還沒有蓋棺，顏貌如生。昱公快步上前跪拜流淚說：『我的兄長是再來人啊。』塔建在石霜圓祖（人名）的旁邊。
吉州安福臺山且庵芻禪師
上堂。（禪師說）不說有法（Dharma，佛法），不說無法。各位會意了嗎？拿起少林無孔笛，順風吹又逆風吹。（禪師）上堂，拿起拄杖，喝一聲說：『山僧今日這樣提持，還有共同激揚的人嗎？』僧人便出來，禪師便打他。於是說：『臺山這裡，明亮如太陽。有時喝斥，有時棒打，照用同行。殺人刀活人劍，應時拈出。』又拿起拄杖，喝一聲。（禪師說）鉗錘不動火星飛，眨上眉毛隔遼海。
邵陵金峰紫雲密巖剛禪師
茶陵蕭氏子（人名）。上堂。問：『祖意（Patriarch's intention，禪宗祖師的意旨）和教意（doctrinal meaning，佛教教義的意旨），是相同還是不同？』禪師說：『一尺青天蓋一尺地。』於是說：『機先薦得，落二落三。句下承當，錯七錯八。縱然得到奔流度刃，疾𦦨過風，信手拈來，群機普利也。』只是建化門中的事，若到自己分中，也是日午打三更。雖然如此，只因梅雪落，又得顯風光。
楚黃陂𡾇山玄慈謙禪師
上堂。（禪師說）機先一著，廓爾現前。正眼洞明，本無迷悟。孤峻處峭巍巍，平坦處活鱍鱍。佛祖莫能知，人天不可測。不假修證功，豈資解脫力。明明不覆藏。
【English Translation】 English version Meeting someone, (the Chan master) threw down his staff and descended from his seat. On the first day of the ninth month of the year Gui Mao (1683) during the Kangxi reign, the master wrote a letter and sent a messenger, entrusting Xiao'an Yu Gong (person's name) to convey his last affairs in person. Yu Gong did not believe it and sent the messenger back. The master said, 'Brother Yu thinks this mountain monk is speaking falsely.' (The Chan master said to) the assembly, 'Do not sleep tonight, gather and talk until dawn.' At dawn, he loudly summoned the assembly and said, 'This old monk is leaving.' Then he sat in meditation and passed away, and even after being placed in the coffin for seven days, his face remained lifelike. Yu Gong rushed forward, knelt, and wept, saying, 'My brother is a reborn person.' The pagoda was built next to the founder Shi Shuang Yuan (person's name).
Chan Master Qie'an Chu of Mount Taishan, Anfu, Jizhou
Entering the hall, (the Chan master said) 'Do not speak of the existence of Dharma (Buddhist teachings), do not speak of the non-existence of Dharma. Do you all understand? Picking up the Shaolin holeless flute, blowing with the wind and against the wind.' (The Chan master) entering the hall, raised his staff and shouted, 'This mountain monk upholds it in this way today, is there anyone who will encourage each other?' A monk came out, and the Chan master struck him. Then he said, 'Here at Mount Taishan, it is as bright as the sun. Sometimes scolding, sometimes striking, illumination and function go together. The sword that kills and the sword that gives life are produced at the right time.' Again, he raised his staff and shouted. (The Chan master said) 'The hammer does not move, sparks fly, a blink of an eye separates Liaohai.'
Chan Master Mi Yan Gang of Ziyun, Jin Feng, Shaoling
A son of the Xiao family of Chaling (person's name). Entering the hall. Asked: 'Are the Patriarch's intention (Zen patriarch's intention) and the doctrinal meaning (Buddhist doctrinal meaning) the same or different?' The master said, 'A foot of blue sky covers a foot of land.' Then he said, 'To recommend before the opportunity, falling two or three. To undertake under the sentence, wrong seven or eight. Even if one obtains rushing currents and crosses blades, swift lightning surpassing the wind, picking it up at will, all machines are universally beneficial.' These are only matters within the gate of establishment and transformation; if it comes to one's own share, it is like striking the third watch at noon. Although it is like this, only because plum blossoms and snow fall, can the scenery be revealed.
Chan Master Xuan Ci Qian of 𡾇 Mountain, Huangpi, Chu
Entering the hall. (The Chan master said) 'One move ahead of the opportunity, clearly appearing before you. The true eye clearly sees, originally there is no delusion or enlightenment. In solitary and steep places, it is towering and majestic; in flat places, it is lively and vibrant. Buddhas and ancestors cannot know it, humans and gods cannot fathom it. It does not rely on the merit of cultivation and realization, nor does it depend on the power of liberation. Clearly, it is not covered up or hidden.'
藏。歷歷絕背向。包今括古。離見絕名。直下透徹本源。不須別處尋討。祇如透聲透色一句。作么生道。一塵舉處全身現。遍界明明不覆藏。
粵西全州香林宗玄旨禪師
除夕小參。世事匆匆。情緣碌碌。節換時移。光陰迅速。看看。又過一年。且喜林下衲僧。自無塵事勞攘。卻有溪山可樂。守道安貧。逍遙快活。任從村老燒錢。說甚烹牛納角。人人安帖家邦。個個甘休巖壑。雖然如是。也不可錯過時光。正當與么時。應時及節一句。作么生道。圍爐煮瀑消殘夜。也勝諸方五味禪。
松際授禪師法嗣
潭州神鼎云外行澤禪師
婺源汪氏子。年廿五脫白黃山。閱三載圓具。參天童悟。問。如何用心。得個入處。悟曰。無心可用。是汝入處。師擬進語。悟便打。於是疑情頓發。一夕不覺倚柱失睡。忽聞開門聲有省。呈悟。悟為首肯。后依松際授于磬山。機鋒迅捷。應對無滯。授曰。汝進語都佳。住桶底未脫在。乃發憤力究。一日因風動簾幙墮地。撲簌作聲。忽然大悟。授始印可。出世蘄州老祖湘陰神鼎 上堂。會得也打。不會得也打。良久。喝一喝曰。姹女已歸霄漢去。呆郎猶向火邊棲。僧問。文殊乃七佛之師。為甚麼作釋迦弟子。師曰。鐘樓上走馬。佛殿里騎驢 問。和尚昔在磬山。得
個什麼。師曰。山僧愛嗔不愛喜。曰如今以何為人。師曰。捏棒呼狗。曰恁么則圓滿菩提無所得也。師曰。百草頭上薦取老僧。僧禮拜。師接機峻邁。手眼精明。室中嘗舉狗子無佛性話驗人。罕有契其機者。順治甲午。師書偈曰。是非海內展全機。多少時師盡皺眉。此日一言無可付。江南江北大家知。投筆端然而逝。全身塔于神鼎之右隴。語錄十五卷。附楞嚴方冊藏流通。
大覺琇國師法嗣(十九人)
湖州報恩退庵重禪師
高安彭氏子。幼喪母。隨父出家。參大覺得旨。呈拈花頌曰。倚天長劍露鋒铓。拈出何人敢近旁。膽大飲光輕觸著。面門血濺好慚惶。覺可之 示眾。舉黃龍三關語。佛手驢腳與生緣。一個錮鏴兩個圈。漁父忙忙貪錦鯉。不知衣角水涓涓 晚參。賣卻劫初田地。兄弟同添十字。碎盡列祖沙盆。兒孫義斷真金。寸絲不掛的。卸下鳳袞龍章。寸草不生處。脹破驢胎馬腹。若在飯籮里叫餓。火聚中畏寒。置而不論。饒伊牙如劍樹。口似血盆。慣向饑鷹爪下分餐。餓虎舌尖奪肉的英靈。要問你。去冬雪里。轟個凍雷。今年米作么生價。滿盤傾不出。大地沒饑人。戊子閏四月廿八日。無病趺坐。說偈而化。塔于寺東大覺潭上。
荊溪善權白松豐禪師
鞏氏子。山西平陽人也。
【現代漢語翻譯】 僧人問：『是個什麼？』 師父說：『山僧我愛嗔怒不愛喜悅。』 僧人問：『如今以什麼作為人？』 師父說：『捏著棍子呼喚狗。』 僧人問：『這樣說來，圓滿菩提就無所得了？』 師父說：『百草頭上薦取老僧。』 僧人禮拜。師父接機鋒利迅猛，手眼精明。禪房中常舉『狗子無佛性』的話來考驗人，很少有人能契合他的機鋒。順治甲午年（1654年），師父書寫偈語說：『是非海內展全機，多少時師盡皺眉，此日一言無可付，江南江北大家知。』寫完后擲筆，端然而逝。全身塔葬于神鼎之右隴。語錄十五卷，附楞嚴方冊藏流通。
大覺琇國師法嗣（十九人）
湖州報恩退庵重禪師
高安彭氏之子，幼年喪母，跟隨父親出家。參拜大覺禪師，領悟其旨。呈上《拈花頌》說：『倚天長劍露鋒铓，拈出何人敢近旁，膽大飲光輕觸著，面門血濺好慚惶。』大覺禪師認可了他。師父示眾說，舉黃龍三關語：『佛手驢腳與生緣，一個錮鏴兩個圈。漁父忙忙貪錦鯉，不知衣角水涓涓。』晚參時說：『賣卻劫初田地，兄弟同添十字，碎盡列祖沙盆，兒孫義斷真金。寸絲不掛的，卸下鳳袞龍章，寸草不生處，脹破驢胎馬腹。若在飯籮里叫餓，火聚中畏寒。』置之不理，饒是他牙如劍樹，口似血盆，慣向饑鷹爪下分餐，餓虎舌尖奪肉的英靈。要問你，去冬雪里，轟個凍雷，今年米作么生價？滿盤傾不出，大地沒饑人。』戊子年閏四月二十八日，無病趺坐，說偈而化。塔葬于寺東大覺潭上。
荊溪善權白松豐禪師
鞏氏之子，山西平陽人。
【English Translation】 A monk asked: 'What is it?' The Master said: 'This mountain monk loves anger and doesn't love joy.' The monk asked: 'What do you take as a person now?' The Master said: 'Holding a stick and calling a dog.' The monk asked: 'In that case, perfect Bodhi is unattainable?' The Master said: 'Recommend this old monk on top of every blade of grass.' The monk bowed. The Master's response was sharp and swift, his hands and eyes keen and bright. In his room, he often used the saying 'A dog has no Buddha-nature' to test people, and few could grasp his meaning. In the year of Jiawu in the Shunzhi reign (1654), the Master wrote a verse saying: 'Right and wrong unfold the complete mechanism within the sea, how many teachers have frowned for so long. Today, there is nothing to impart in a single word, everyone knows it, north and south of the Yangtze River.' After writing, he threw down his pen and passed away peacefully. His entire body was entombed in a pagoda to the right of Shending. His recorded sayings comprise fifteen volumes, attached to the Lengyan Fangce Collection for circulation.
Successors of National Teacher Dajue Xiu (19 people)
Chan Master Tuian Chong of Bao'en Temple in Huzhou
A son of the Peng family of Gao'an, he lost his mother at a young age and became a monk with his father. He visited the Chan master Dajue and understood his teachings. He presented a 'Flower-Picking Ode' saying: 'A long sword leaning against the sky reveals its sharp edge, who dares to approach when it's picked? The bold Yin Guang lightly touches it, his face is splattered with blood, how ashamed.' Dajue approved of him. The Master addressed the assembly, citing the three barriers of Huanglong: 'Buddha's hand, donkey's foot, and the cause of birth, one is a shackle, two are circles. The fisherman is busy coveting carp, unaware of the water trickling from the corner of his clothes.' During the evening meditation, he said: 'Sell off the fields from the beginning of the kalpa, brothers add a cross together, smash the ancestral sand basin to pieces, descendants sever the righteousness of true gold. Not hanging an inch of silk, removing the phoenix robe and dragon chapter, where not an inch of grass grows, bursting the donkey's womb and horse's belly. If you cry hunger in a rice basket, fear the cold in a fire pit.' Ignoring it, even if his teeth are like sword trees, his mouth like a blood basin, he is accustomed to dividing meals under the claws of hungry eagles, and the heroic spirit of snatching meat from the tongue of a hungry tiger. I want to ask you, last winter in the snow, a frozen thunder rumbled, what is the price of rice this year? Unable to pour out a full plate, the earth has no hungry people.' On the 28th day of the leap fourth month of the year Wuzi, he sat in full lotus position without illness, spoke a verse, and passed away. His pagoda is located on the Dajue Pond east of the temple.
Chan Master Baisong Feng of Shanquan in Jingxi
A son of the Gong family, from Pingyang, Shanxi.
年十六。從三元庵出家。納戒于普陀隱光律師。二十九。謁天童悟。扣以向上事。未幾。參報恩琇。問。盡大地是個火坑。得何三昧。不被燒卻。師曰。金不博金。琇可之。后以伽黎授師。及琇退居大雄義母。命師繼席。次遷海會 上堂。圓機大用。觸處全彰。格外真宗。隨方顯露。所以道。在天成象。在地成形。在日月為照臨。在四時作寒暑。居谷盈谷。處坑滿坑。有情則動轉施為。無情則森羅顯煥。天人群生類。皆承此恩力。且道。超群拔萃。又作么生道。漠漠水田飛白鷺。陰陰夏木囀黃鸝。師于萬曆壬子十月三十日生。康熙甲寅九月十九日示寂。世壽六十三。僧臘四十七。塔建海會寺側。有語錄若干卷。行世。
南嶽高臺不退勇禪師
錢塘韓氏子。從界山衍云披剃。隨全庵進禪師。上金車山。參大覺琇。令究未生前語。一日普請次。見僧荷空畚行。有省。次侍琇于方丈。琇問僧曰。轉山河大地歸自己則易。轉自己歸山河大地則難。如何會。師在旁。徹法源底。自此機用超絕。琇以衣拂授之。出世吳興法海。次住高臺 上堂。銅頭鐵額諸禪客。肘后橫懸奪命符。尚有火爐吞不下。冰霜肝膽細磋磨。驀然南斗北翻身。赤縣神州火里坐 小參。三間破屋通天眼。七尺烏藤抹太虛。要明臨濟三玄旨。荊棘林
【現代漢語翻譯】 現代漢語譯本： 十六歲時，他從三元庵出家，在普陀山的隱光律師處受戒。二十九歲時，他拜訪天童悟禪師，請教向上之事（指開悟）。不久，他又參訪報恩琇禪師，問道：『整個大地都是一個火坑，要得到什麼樣的三昧（Samadhi，指禪定），才不會被燒到？』禪師回答說：『金不博金（指真金不怕火煉）。』琇禪師認可了他的回答。後來，琇禪師將伽黎（Kasaya，指袈裟）授予他。等到琇禪師退居大雄義母寺后，便命他繼承席位，之後又遷往海會寺。上堂說法時說：『圓融的機鋒，廣大的作用，處處都彰顯；超格的真宗，隨處都顯露。』所以說，『在天成象，在地成形，在日月為照臨，在四時作寒暑，居谷盈谷，處坑滿坑，有情則動轉施為，無情則森羅顯煥。』天人（Deva，指天神）群生類，都承受此恩力。那麼，超群拔萃，又該怎麼說呢？『漠漠水田飛白鷺，陰陰夏木囀黃鸝。』禪師生於萬曆壬子年（1612年）十月三十日，康熙甲寅年（1674年）九月十九日圓寂，世壽六十三歲，僧臘四十七年。塔建在海會寺旁，有語錄若干卷流傳於世。
南嶽高臺不退勇禪師 是錢塘韓氏之子，跟隨界山衍云剃度出家，跟隨全庵進禪師，登上金車山，參訪大覺琇禪師，命他參究未生前語（指本來面目）。一天，在普請（指集體勞動）時，看見僧人扛著空畚箕行走，有所領悟。之後侍奉琇禪師于方丈（指住持的房間），琇禪師問僧人說：『轉化山河大地歸於自己容易，轉化自己歸於山河大地則難，如何理解？』禪師在旁邊，徹底領悟了法源的根本。從此機鋒運用超絕。琇禪師將衣拂授予他。出世住持吳興法海寺，之後又住持高臺寺。上堂說法時說：『銅頭鐵額的禪客們，肘后橫懸著奪命符，尚有火爐吞不下，冰霜肝膽細細磋磨。』忽然南斗星北斗星翻身，赤縣神州（指中國）坐在火里。小參時說：『三間破屋通天眼，七尺烏藤抹太虛。要明白臨濟宗的三玄旨，就在荊棘林中。』
【English Translation】 English version: At the age of sixteen, he left home at Sanyuan Temple and received precepts from Lawyer Yinguang at Mount Putuo. At twenty-nine, he visited Tiantong Wu and inquired about the 'upward matter' (referring to enlightenment). Not long after, he consulted Bao'en Xiu, asking, 'The entire great earth is a fiery pit. What Samadhi (referring to meditative absorption) must one attain to avoid being burned?' The master replied, 'Gold does not gamble with gold (referring to true gold not fearing fire).' Xiu approved of his answer. Later, Xiu bestowed the Kasaya (referring to monastic robe) upon him. When Xiu retired to Daxiong Yimu Temple, he ordered him to succeed to the position, and later he moved to Haihui Temple. During the Dharma talk, he said, 'Perfect function and great use are manifested everywhere; the extraordinary true essence is revealed in all directions.' Therefore, it is said, 'In the heavens, it forms images; on the earth, it takes shape; in the sun and moon, it illuminates; in the four seasons, it creates cold and heat; dwelling in valleys, it fills them; residing in pits, it overflows them; sentient beings move and act, while insentient beings display myriad phenomena.' Devas (referring to gods) and all living beings receive this grace and power. Then, how should one speak of surpassing the ordinary? 'White egrets fly over the vast paddy fields, and orioles sing in the shady summer trees.' The master was born on the thirtieth day of the tenth month of the Renzi year (1612) of the Wanli reign and passed away on the nineteenth day of the ninth month of the Jiayin year (1674) of the Kangxi reign, at the age of sixty-three, with forty-seven years as a monk. His pagoda was built next to Haihui Temple, and several volumes of his recorded sayings are circulated in the world.
Nanyue Gaotai Butui Yong Chan Master He was a son of the Han family of Qiantang. He was tonsured by Jieshan Yan Yun, followed Chan Master Quan'an Jin, ascended Mount Jinche, and consulted Great Awakened Xiu, who instructed him to investigate the 'words before birth' (referring to original face). One day, during communal labor, he saw a monk carrying an empty basket and had an awakening. Later, he attended Xiu in the abbot's room. Xiu asked the monk, 'It is easy to transform mountains, rivers, and the great earth to return to oneself, but it is difficult to transform oneself to return to mountains, rivers, and the great earth. How do you understand this?' The master was present and thoroughly understood the root of the Dharma source. From then on, his use of skillful means was extraordinary. Xiu bestowed the robe and whisk upon him. He entered the world as the abbot of Wuxing Haihai Temple, and later became the abbot of Gaotai Temple. During the Dharma talk, he said, 'Zen practitioners with copper heads and iron foreheads, with life-taking talismans hanging behind their elbows, still have furnaces that cannot swallow them, and icy livers and gallbladders to be finely polished.' Suddenly, the Southern Dipper and Northern Dipper turn upside down, and the Red Land of China (referring to China) sits in the fire. During the small assembly, he said, 'Three broken rooms connect to the heavenly eye, and a seven-foot black cane wipes out the great void. To understand the three profound principles of the Linji school, one must be in the thorny thicket.'
中舞柘枝。昨夜無位真人。倒騎三腳驢子。直上萬仞峰頭。欲與諸人通個訊息。卓拄杖下座 小參。老鴉嘴上掛油瓶。月落寒松著一驚。失口一聲連嘴落。逢人便叫兩三聲。且道。叫個甚麼。驀喝一喝。下座 小參。醉臉夭桃舒笑口。垂腰衰柳展春眉。堪笑靈云多浪蕩。驚落枝頭萬點紅。顧眾云。有恁么見徹者么。山僧如此舉話。八萬四千毫毛。盡皆拋向諸仁者懷抱里去也。如或未然。但辦肯心。必不相賺 小參。少林面壁。白玉琢成西子骨。雪庭肘墮。黃金鑄就伍員心。六耳不同謀。一花開五葉。喝一喝下座 小參。赤肉團上。壁立萬仞。世尊摩竭。鼻祖嵩山。豈許九旬聚眾。畫地為牢。若有高鑒。山僧性命。早已不存。有么有么。如無。卓拄杖云。此令還是我行 小參。即心即佛。文殊著賊。非心非佛。普賢叫屈。不是心不是佛不是物。觀音菩薩摸著了。一個毛頭大結。十字街頭。忽然撞著了。大肚子彌勒。放下布袋。呵呵大笑云。青天白日。為甚麼著賊 僧送茶至。師接得便掌。僧云。某甲過在甚麼處。師豎二指。僧擬議。師便打出。師示偈云。狗銜燈盞街前去。老鼠偷鹽咳嗽歸。露柱堂前驚破夢。開門雪裡放烏龜。順治乙未五月六日示疾。眾請遺偈。師接紙曰。信手拈來。一筆寫盡。都盧丟在大江東。擲筆而
【現代漢語翻譯】 現代漢語譯本： 中舞柘枝（一種舞蹈的名字）。昨夜無位真人（指開悟之人）。倒騎著三腳驢子。徑直登上萬仞高峰。想要和各位傳遞一個訊息。說完，拄著枴杖走下座位。 小參（禪宗用語，指簡短的參禪）。老鴉嘴上掛著油瓶。月亮落下，寒冷的松樹受到驚嚇。失口叫了一聲，連油瓶都掉落了。遇到人就叫兩三聲。那麼，叫的是什麼呢？突然大喝一聲。走下座位。 小參。喝醉了的桃花，舒展開笑臉。彎腰的衰柳，展現出春天的眉眼。可笑靈云（溈山靈佑禪師，因見桃花而開悟）太過放蕩不羈，驚落枝頭無數紅花。看著大家說，有這樣徹底領悟的人嗎？我這樣說，八萬四千個毛孔，全都拋向各位的懷抱里去了。如果還沒有領悟，只要有肯定的心，一定不會欺騙你們。 小參。少林寺面壁（指達摩祖師在少林寺面壁九年）。好比用白玉雕琢成西施的骨骼。雪庭（雪庭為則禪師，元朝僧人）的手肘墜落。好比用黃金鑄就伍子胥的心。六隻耳朵不能一起謀劃事情，一朵花開了五片葉子。大喝一聲，走下座位。 小參。在赤裸的肉團上，聳立著萬仞高山。世尊（釋迦牟尼佛）在摩竭陀國，鼻祖（達摩祖師）在嵩山。哪裡允許九旬（九十天）聚眾，像畫地為牢一樣呢？如果有高明的見解，我的性命早就沒有了。有嗎？有嗎？如果沒有，拄著枴杖說，這個命令還是我來執行。 小參。即心即佛（指心就是佛）。文殊菩薩被賊偷了東西。非心非佛（指不是心也不是佛）。普賢菩薩叫冤。不是心，不是佛，也不是物。觀音菩薩摸到了一個毛茸茸的大疙瘩。在十字街頭，忽然遇到了大肚子的彌勒佛。彌勒佛放下布袋，呵呵大笑說，*。為什麼會被賊偷了東西？ 僧人送茶上來。師父接過茶杯就打了他一掌。僧人說，我錯在什麼地方？師父豎起兩根手指。僧人猶豫不決。師父就將他打出去了。師父寫了一首偈子說：狗銜著燈盞在街前走，老鼠偷鹽咳嗽著回家。露柱（石柱）堂前驚醒了夢，打開門在雪地裡放烏龜。順治乙未年（1655年）五月初六，師父生病了。大家請他留下遺偈。師父接過紙說，信手拈來，一筆寫盡，全都丟在大江東。說完，扔掉筆就圓寂了。 English version: Dancing Zhe Zhi (name of a dance). Last night, the 'No-Position True Person' (referring to an enlightened person). Riding backwards on a three-legged donkey. Going straight up to the peak of ten thousand ren (a unit of length). Wanting to pass a message to everyone. Finished speaking, and descended from the seat, leaning on a staff. Small Chan session (Zen term, referring to a short Chan session). An oil bottle hanging from a crow's beak. The moon sets, and the cold pine tree is startled. Crying out, even the oil bottle falls. Upon meeting people, it cries out two or three times. So, what is it crying out? Suddenly shouting. Descending from the seat. Small Chan session. The drunken peach blossom, unfolds a smiling face. The drooping willow, displays the eyebrows of spring. It's laughable that Lingyun (Zen Master Weishan Lingyou, who attained enlightenment upon seeing peach blossoms) is too unrestrained, startling countless red flowers from the branches. Looking at everyone, saying, are there those who have thoroughly understood like this? Me speaking like this, all eighty-four thousand pores, are all thrown into everyone's embrace. If you still haven't understood, as long as you have a committed heart, you will certainly not be deceived. Small Chan session. Facing the wall at Shaolin Temple (referring to Bodhidharma facing the wall for nine years at Shaolin Temple). Like carving the bones of Xi Shi (famous beauty in ancient China) from white jade. Xue Ting's (Zen Master Xueting Weize, a monk in the Yuan Dynasty) elbow falling. Like casting the heart of Wu Zixu (historical figure known for his loyalty and revenge) from gold. Six ears cannot conspire together, one flower blooms with five petals. Shouting, descending from the seat. Small Chan session. On the naked mass of flesh, stands ten thousand ren high. The World Honored One (Shakyamuni Buddha) in Magadha, the Patriarch (Bodhidharma) at Mount Song. How can gathering crowds for ninety days be allowed, like drawing a circle on the ground as a prison? If there were brilliant insights, my life would have been gone long ago. Is there? Is there? If not, leaning on the staff, saying, this order will still be carried out by me. Small Chan session. 'Mind is Buddha' (meaning the mind is Buddha). Manjusri Bodhisattva is robbed. 'Not mind, not Buddha' (meaning neither mind nor Buddha). Samantabhadra Bodhisattva cries injustice. Not mind, not Buddha, not a thing. Avalokiteshvara Bodhisattva touches a furry lump. At the crossroads, suddenly encountering the big-bellied Maitreya Buddha. Maitreya Buddha puts down the bag, laughing heartily, saying, *. Why were you robbed? A monk brings tea. The master takes the teacup and slaps him. The monk says, where did I go wrong? The master raises two fingers. The monk hesitates. The master throws him out. The master writes a verse saying: A dog carries a lamp in its mouth, walking in front of the street, a rat steals salt, coughing as it returns home. The dew pillar (stone pillar) startles the dream in front of the hall, opening the door to release a turtle in the snow. On the sixth day of the fifth month of the Shunzhi year of Yiwèi (1655), the master fell ill. Everyone asked him to leave a final verse. The master took the paper and said, picking it up casually, writing it all in one stroke, throwing it all into the great river east. Finished speaking, and threw away the pen and passed away.
【English Translation】 Modern Chinese translation: 中舞柘枝 (Zhōng wǔ zhè zhī, name of a dance). 昨夜無位真人 (Zuóyè wú wèi zhēnrén, refers to an enlightened person). 倒騎著三腳驢子 (Dào qízhe sānjiǎo lǘzi). 直上萬仞高峰 (Zhí shàng wàn rèn gāofēng). 想要和各位傳遞一個訊息 (Xiǎng yào hé gèwèi chuándì yī gè xiāoxī). 說完，拄著枴杖走下座位 (Shuō wán, zhǔzhe guǎizhàng zǒuxià zuòwèi). 小參 (Xiǎo cān, Zen term, refers to a short Chan session). 老鴉嘴上掛著油瓶 (Lǎoyā zuǐ shàng guàzhe yóupíng). 月亮落下，寒冷的松樹受到驚嚇 (Yuèliàng luòxià, hánlěng de sōngshù shòudào jīngxià). 失口叫了一聲，連油瓶都掉落了 (Shīkǒu jiào le yī shēng, lián yóupíng dōu diàoluò le). 遇到人就叫兩三聲 (Yùdào rén jiù jiào liǎng sān shēng). 那麼，叫的是什麼呢 (Nàme, jiào de shì shénme ne)? 突然大喝一聲 (Tūrán dà hè yī shēng). 走下座位 (Zǒuxià zuòwèi). 小參 (Xiǎo cān). 喝醉了的桃花，舒展開笑臉 (Hē zuì le de táohuā, shūzhǎn kāi xiàoliǎn). 彎腰的衰柳，展現出春天的眉眼 (Wānyāo de shuāiliǔ, zhǎnxiàn chū chūntiān de méiyǎn). 可笑靈云 (Kěxiào Língyún, Zen Master Weishan Lingyou, who attained enlightenment upon seeing peach blossoms) 太過放蕩不羈 (tàiguò fàngdàng bùjī), 驚落枝頭無數紅花 (jīng luò zhī tóu wúshù hónghuā). 看著大家說，有這樣徹底領悟的人嗎 (Kànzhe dàjiā shuō, yǒu zhèyàng chèdǐ lǐngwù de rén ma)? 我這樣說，八萬四千個毛孔，全都拋向各位的懷抱里去了 (Wǒ zhèyàng shuō, bā wàn sìqiān gè máokǒng, quándōu pāoxiàng gèwèi de huáibào lǐ qù le). 如果還沒有領悟，只要有肯定的心，一定不會欺騙你們 (Rúguǒ hái méiyǒu lǐngwù, zhǐyào yǒu kěndìng de xīn, yīdìng bù huì qīpiàn nǐmen). 小參 (Xiǎo cān). 少林寺面壁 (Shàolín sì miàn bì, refers to Bodhidharma facing the wall for nine years at Shaolin Temple). 好比用白玉雕琢成西施的骨骼 (Hǎobǐ yòng báiyù diāozhuó chéng Xī Shī de gǔgé). 雪庭 (Xuě Tíng, Zen Master Xueting Weize, a monk in the Yuan Dynasty) 的手肘墜落 (de shǒuzhǒu zhuìluò). 好比用黃金鑄就伍子胥的心 (Hǎobǐ yòng huángjīn zhùjiù Wǔ Zǐxū de xīn). 六隻耳朵不能一起謀劃事情 (Liù zhī ěrduo bùnéng yīqǐ móuhuà shìqíng), 一朵花開了五片葉子 (yī duǒ huā kāi le wǔ piàn yèzi). 大喝一聲，走下座位 (Dà hè yī shēng, zǒuxià zuòwèi). 小參 (Xiǎo cān). 在赤裸的肉團上，聳立著萬仞高山 (Zài chìluǒ de ròutuán shàng, sǒnglìzhe wàn rèn gāoshān). 世尊 (Shìzūn, Shakyamuni Buddha) 在摩竭陀國 (zài Mójíetuó guó), 鼻祖 (Bízǔ, Bodhidharma) 在嵩山 (zài Sōngshān). 哪裡允許九旬 (Nǎlǐ yǔnxǔ jiǔ xún, ninety days) 聚眾，像畫地為牢一樣呢 (jùzhòng, xiàng huàdìwéiláo yīyàng ne)? 如果有高明的見解，我的性命早就沒有了 (Rúguǒ yǒu gāomíng de jiànjiě, wǒ de xìngmìng zǎojiù méiyǒu le). 有嗎 (Yǒu ma)? 有嗎 (Yǒu ma)? 如果沒有，拄著枴杖說，這個命令還是我來執行 (Rúguǒ méiyǒu, zhǔzhe guǎizhàng shuō, zhège mìnglìng háishì wǒ lái zhíxíng). 小參 (Xiǎo cān). 即心即佛 (Jí xīn jí fó, meaning the mind is Buddha). 文殊菩薩被賊偷了東西 (Wénshū Púsà bèi zéi tōu le dōngxī). 非心非佛 (Fēi xīn fēi fó, meaning neither mind nor Buddha). 普賢菩薩叫冤 (Pǔxián Púsà jiào yuān). 不是心，不是佛，也不是物 (Bùshì xīn, bùshì fó, yě bùshì wù). 觀音菩薩摸到了一個毛茸茸的大疙瘩 (Guānyīn Púsà mōdào le yī gè máoróngrōng de dà gēda). 在十字街頭，忽然遇到了大肚子的彌勒佛 (Zài shízì jiētóu, hūrán yùdào le dà dùzi de Mílè Fó). 彌勒佛放下布袋，呵呵大笑說，* (Mílè Fó fàngxià bùdài, hēhē dàxiào shuō, *). 為什麼會被賊偷了東西 (Wèi shénme huì bèi zéi tōu le dōngxī)? 僧人送茶上來 (Sēngrén sòng chá shànglái). 師父接過茶杯就打了他一掌 (Shīfu jiēguò chábēi jiù dǎ le tā yī zhǎng). 僧人說，我錯在什麼地方 (Sēngrén shuō, wǒ cuò zài shénme dìfang)? 師父豎起兩根手指 (Shīfu shùqǐ liǎng gēn shǒuzhǐ). 僧人猶豫不決 (Sēngrén yóuyù bùjué). 師父就將他打出去了 (Shīfu jiù jiāng tā dǎ chūqù le). 師父寫了一首偈子說 (Shīfu xiě le yī shǒu jìzi shuō): 狗銜著燈盞在街前走 (Gǒu xiánzhe dēngzhǎn zài jiē qián zǒu), 老鼠偷鹽咳嗽著回家 (lǎoshǔ tōu yán késòu zhe huíjiā). 露柱 (Lùzhù, stone pillar) 堂前驚醒了夢 (táng qián jīngxǐng le mèng), 打開門在雪地裡放烏龜 (dǎkāi mén zài xuědì lǐ fàng wūguī). 順治乙未年 (Shùnzhì yǐwèi nián (1655)), 師父生病了 (shīfu shēngbìng le). 大家請他留下遺偈 (Dàjiā qǐng tā liúxià yí jì). 師父接過紙說，信手拈來，一筆寫盡，全都丟在大江東 (Shīfu jiēguò zhǐ shuō, xìnshǒu niānlái, yī bǐ xiějìn, quándōu diū zài dàjiāng dōng). 說完，扔掉筆就圓寂了 (Shuō wán, rēngdiào bǐ jiù yuánjì le).
逝。壽三十九。僧臘一十有七。塔于江陰敔山。
湖州報恩骨巖峰禪師
溫姓。上世山西懷仁縣人。遠祖大司馬祥卿。厥後遷浙之烏程。世以隱德著。師生有奇質。篤信佛乘。投陽山授和尚落髮。參報恩琇圓具。聞琇示眾云。但向父母未生前薦取。自然廣大圓滿。師于言下有省。一日琇問。如何是日中浩浩時作得主。師曰。真不掩偽。琇曰。如何是夜間睡夢時作得主。師曰。曲不藏直。琇曰。正睡著時。無夢無想無見無聞。主人公在什麼處。師答十數語。琇皆不肯。一日答曰。家無二主。琇曰。一個驢子。繫在橛上。師即頓釋 上堂。蒼翠連天松蔭闊。桃枝紅並李枝白。西來祖意報君知。一二三四五六七。喝一喝 早參。放出南山鱉鼻蛇。咬殺門前子湖狗。豎起秘魔巖下叉。打折俱胝手中指。設有個衲僧出來道。長老合吃三十棒。卻也怪伊不得。師生萬曆己未正月初十。康熙丁丑六月二十六。遍巡各寮曰。老僧不復來矣。至晚。略示微疾。即索筆書偈。侍僧以為師食過飽。作辭推之。師曰。既不將來。他后不得謂吾無偈。遂不復語。越一日不起。眾請說法。師乃轉身。面壁而逝。世壽七十九。僧臘五十九。全身塔于本寺之左。有語錄。行世。
湖州武康報恩棲云行岳禪師
烏程沈氏子。世為
【現代漢語翻譯】 現代漢語譯本 圓寂。享年三十九歲。僧臘十七年。塔葬于江陰敔山。
湖州報恩骨巖峰禪師
俗姓溫。上世是山西懷仁縣人。遠祖是大司馬溫祥卿。後來遷到浙江烏程。世代以隱德聞名。禪師出生時就具有奇異的資質，篤信佛法。投靠陽山授和尚剃度出家，參學于報恩琇圓（法號）門下。聽聞琇圓（法號）開示說：『但向父母未生前薦取，自然廣大圓滿。』禪師在言下有所領悟。一日，琇圓（法號）問：『如何是日中浩浩時作得主？』禪師說：『真不掩偽。』琇圓（法號）說：『如何是夜間睡夢時作得主？』禪師說：『曲不藏直。』琇圓（法號）說：『正睡著時，無夢無想無見無聞，主人公在什麼處？』禪師回答了十多句，琇圓（法號）都不認可。一日，禪師回答說：『家無二主。』琇圓（法號）說：『一個驢子，繫在橛上。』禪師隨即頓悟。上堂說法：『蒼翠連天松蔭闊，桃枝紅並李枝白。西來祖意報君知，一二三四五六七。』喝一聲。早參時說：『放出南山鱉鼻蛇，咬殺門前子湖狗。豎起秘魔巖下叉，打折俱胝手中指。設有個衲僧出來道，長老合吃三十棒。卻也怪伊不得。』禪師生於萬曆己未年（1559年）正月初十，康熙丁丑年（1697年）六月二十六，遍巡各寮房說：『老僧不再來了。』到晚上，略微示現一點小病，就索要筆寫偈語。侍者僧人以為禪師吃得太飽，推辭說等一下再寫。禪師說：『既然現在不拿來，以後不得說我沒有留下偈語。』於是就不再說話。過了一天就去世了。大眾請禪師說法，禪師於是轉身，面壁而逝。世壽七十九歲，僧臘五十九年。全身塔葬在本寺的左邊。有語錄流傳於世。
湖州武康報恩棲云行岳禪師
烏程沈氏之子。世代為...
【English Translation】 English version Passed away. His age was thirty-nine. He had been a monk for seventeen years. His stupa is located at Yushan Mountain in Jiangyin.
Chan Master Guyan Feng of Bao'en Temple in Huzhou
His surname was Wen. His ancestors were from Huairen County, Shanxi Province. His distant ancestor was the Grand Marshal Wen Xiangqing. Later, they moved to Wucheng in Zhejiang. The family was known for their hidden virtues. The master was born with extraordinary qualities and had a deep faith in Buddhism. He took refuge with Abbot Yangshan and was tonsured. He studied under Xiuyuan (Dharma name) of Bao'en Temple. He heard Xiuyuan's (Dharma name) instruction: 'Just recognize before your parents gave birth to you, and naturally you will be vast and complete.' The master had an understanding upon hearing these words. One day, Xiuyuan (Dharma name) asked: 'What is it to be the master when the sun is shining brightly?' The master said: 'Truth does not conceal falsehood.' Xiuyuan (Dharma name) said: 'What is it to be the master when sleeping and dreaming at night?' The master said: 'The crooked does not hide the straight.' Xiuyuan (Dharma name) said: 'When you are sound asleep, without dreams, without thoughts, without seeing, without hearing, where is the protagonist?' The master answered more than ten sentences, but Xiuyuan (Dharma name) did not approve of any of them. One day, the master answered: 'A family cannot have two masters.' Xiuyuan (Dharma name) said: 'A donkey is tied to a stake.' The master immediately had a sudden awakening. During a Dharma talk, he said: 'The verdant green connects to the sky, and the shade of the pine trees is wide. Peach branches are red, and plum branches are white. I tell you the meaning of the Patriarch's coming from the West: one, two, three, four, five, six, seven!' He gave a shout. During the morning assembly, he said: 'Release the turtle-nosed snake from Nanshan, and bite to death the Zihu dog in front of the gate. Raise the fork under the Secret Demon Cliff, and break the finger of Jizhi's hand. If a monk comes out and says, "The abbot deserves thirty blows," you can't blame him.' The master was born on the tenth day of the first month of the Jiwei year (1559) of the Wanli reign (1573-1620), and on the twenty-sixth day of the sixth month of the Dingchou year (1697) of the Kangxi reign (1661-1722), he toured the various monastic quarters and said: 'This old monk will not return.' In the evening, he showed a slight illness and asked for a pen to write a verse. The attendant monk thought that the master had eaten too much and declined, saying to do it later. The master said: 'Since you are not bringing it now, you must not say later that I did not leave a verse.' Then he stopped speaking. He passed away the next day. The assembly asked the master to give a Dharma talk, so the master turned around, faced the wall, and passed away. His age was seventy-nine, and his monastic age was fifty-nine. His whole body was placed in a stupa to the left of the temple. There are recorded sayings that are circulated in the world.
Chan Master Qiyun Xingyue of Bao'en Temple in Wukang, Huzhou
A son of the Shen family of Wucheng. For generations...
望族。少補廩庠。始以居士身。參大覺老人于報恩。順治乙酉。投大覺披削。丁亥秋。事覺于淮北。乞食炊給之餘。覺力為錐劄。一日問覺。空索索地錦艷艷。錦艷艷地空索索時如何。覺云。待你到此境界。與汝道。師禮謝。覺云。者漢多時妄想。今日始斷。師有省。庚子春。侍覺應詔還山。入天臺桐柏宮。草衣木食。習頭陀行者。三閱寒暑。癸卯春。覺命繼席報恩 晚參。彌勒真彌勒。起模畫樣。分身千百億。捏目生花。時時示時人。郎當不少。時人自不識。略較些子。召大眾云。還有讚歎分也無。驀豎拂子。將此身心奉塵剎。是則名為報佛恩 晚參。入秋時節不相饒。西風吹雨池塘暮。古殿松陰宛轉開。鐘聲透過山前路。急回顧。是甚麼 晚參。臨濟大師道。一句具三玄。一玄具三要。汾陽大師道。三玄開正眼。一句破邪宗。所以參禪上士。投崖捨身。立雪斷臂。三千里外。撥草瞻風。二三十年。捍勞執役。祇求於一句下。發明心地。了畢大事。透脫一句。該攝三句。了達三句。才明一句。僧問馬祖。如何是佛。即心即佛。僧問雲門。如何是佛。乾矢橛。僧問洞山。如何是佛。麻三斤。僧問風穴。如何是佛。杖林山下竹筋鞭。僧問首山。如何是佛。新婦騎驢阿家牽。歷代祖師。天下知識。出一令立一機。布縵天網
【現代漢語翻譯】 現代漢語譯本： 出自望族，年少時成為廩生。最初以居士的身份，跟隨大覺老人（指大覺禪師）在報恩寺修行。順治乙酉年（1645年），投奔大覺禪師剃度出家。丁亥年秋（1647年），在淮北的事蹟被發覺，靠乞討維持生活。大覺禪師用錐子刺一樣的方法來啓發他。一天，大覺禪師問：『空蕩蕩的地方卻又錦繡艷麗，錦繡艷麗的地方卻又空蕩蕩的，這時如何？』大覺禪師說：『等你到了這種境界，我再告訴你。』他行禮拜謝。大覺禪師說：『這人多時以來都在妄想，今天才算斷了。』他有所領悟。庚子年春（1660年），侍奉大覺禪師應詔回到山中，進入天臺桐柏宮，穿著粗布衣，吃著粗糙的食物，學習頭陀的苦行，經歷了三年。癸卯年春（1663年），大覺禪師命他繼承報恩寺的住持之位。晚參時說：彌勒（Maitreya，未來佛）真彌勒，開始模仿形象，分身千百億，捏著眼睛生出花來，時時向世人展示，一點也不少，只是世人自己不認識。稍微比較一下，召集大眾說：『還有讚歎的份嗎？』隨即豎起拂塵，『將此身心奉獻給塵土，這才叫做報佛恩。』晚參時說：進入秋天時節不相饒，西風吹雨，池塘呈現出傍晚的景象。古老的殿宇，松樹的陰影婉轉地展開，鐘聲穿透山前的道路。急忙回頭看，那是什麼？晚參時說：臨濟大師（Linji，唐代禪宗大師）說：『一句包含三玄，一玄包含三要。』汾陽大師（Fenyang，宋代禪宗大師）說：『三玄開啟正眼，一句破除邪宗。』所以參禪的上等人士，投崖捨身，立雪斷臂，在三千里之外，撥開草叢瞻仰風采，二三十年，辛勤勞作，只求在一句話下，發明心地，了結大事。透脫一句，該攝三句，了達三句，才明白一句。僧人問馬祖（Mazu，唐代禪宗大師）：『如何是佛？』馬祖回答：『即心即佛。』僧人問雲門（Yunmen，唐末五代禪宗大師）：『如何是佛？』雲門回答：『乾矢橛。』僧人問洞山（Dongshan，唐代禪宗大師）：『如何是佛？』洞山回答：『麻三斤。』僧人問風穴（Fengxue，五代宋初禪宗大師）：『如何是佛？』風穴回答：『杖林山下竹筋鞭。』僧人問首山（Shoushan，宋代禪宗大師）：『如何是佛？』首山回答：『新婦騎驢阿家牽。』歷代祖師，天下知識，出一令立一機，佈下瀰漫天空的大網。
【English Translation】 English version: From a prominent family, he became a government-supported student in his youth. Initially, as a layman, he followed the Elder Dajue (referring to Chan Master Dajue) at Bao'en Temple. In the year Yiyou of the Shunzhi reign (1645), he joined Dajue and had his head shaved to become a monk. In the autumn of Dinghai (1647), his activities in Huaibei were discovered, and he relied on begging to sustain himself. Dajue used methods like piercing with an awl to enlighten him. One day, Dajue asked: 'In the empty space, there is brocade-like splendor, and in the brocade-like splendor, there is emptiness. What is it like at this moment?' Dajue said: 'When you reach this state, I will tell you.' He bowed and thanked him. Dajue said: 'This person has been indulging in delusion for a long time; only today has it been severed.' He had an awakening. In the spring of Gengzi (1660), he served Dajue when he was summoned back to the mountain, entering Tongbai Palace in Tiantai. He wore coarse clothing, ate simple food, and practiced the asceticism of a wandering monk, enduring three years. In the spring of Guimao (1663), Dajue ordered him to succeed as the abbot of Bao'en Temple. During the evening meditation, he said: 'Maitreya (the future Buddha) is the true Maitreya, starting to imitate the image, dividing the body into hundreds of thousands of millions, creating flowers by pinching the eyes, constantly showing it to the people of the world, not lacking at all, but the people of the world do not recognize it themselves.' After a slight comparison, he summoned the assembly and said: 'Is there still a share of praise?' Then he raised the whisk, 'Dedicate this body and mind to the dust, and this is called repaying the Buddha's kindness.' During the evening meditation, he said: 'Entering the autumn season, it does not forgive, the west wind blows rain, and the pond presents an evening scene. The ancient temple, the shade of the pine trees unfolds gracefully, and the sound of the bell penetrates the road in front of the mountain. Looking back quickly, what is it?' During the evening meditation, he said: 'Great Master Linji (a Chan master of the Tang Dynasty) said: 'One sentence contains three mysteries, and one mystery contains three essentials.' Great Master Fenyang (a Chan master of the Song Dynasty) said: 'The three mysteries open the correct eye, and one sentence breaks the heretical sect.' Therefore, the superior practitioners of Chan, throw themselves off cliffs, sacrifice their bodies, stand in the snow and cut off their arms, and three thousand miles away, part the grass and admire the demeanor, working hard for twenty or thirty years, only seeking under one sentence, to discover the mind-ground and complete the great matter. Penetrating one sentence, encompassing three sentences, understanding three sentences, and then understanding one sentence. A monk asked Mazu (a Chan master of the Tang Dynasty): 'What is Buddha?' Mazu replied: 'The mind itself is Buddha.' A monk asked Yunmen (a Chan master of the late Tang and Five Dynasties period): 'What is Buddha?' Yunmen replied: 'Dry shit stick.' A monk asked Dongshan (a Chan master of the Tang Dynasty): 'What is Buddha?' Dongshan replied: 'Three pounds of flax.' A monk asked Fengxue (a Chan master of the Five Dynasties and early Song Dynasty): 'What is Buddha?' Fengxue replied: 'Bamboo whip under Zhanglin Mountain.' A monk asked Shoushan (a Chan master of the Song Dynasty): 'What is Buddha?' Shoushan replied: 'The new bride rides a donkey, and the mother-in-law leads it.' The ancestral teachers of all ages, the knowledge of the world, issue an order and establish a machine, laying down a great net that covers the sky.
子。垂四海玄鉤。今日岳上座。亦有一句。佈施大眾。春無三日晴 上堂。舉臨濟三度問佛法大意。及興化在大覺會下被打語畢。乃云。報恩今日不惜眉毛。一時頌出長壽石壁寺盧公一首詩。渴讀即不渴。饑讀即不饑。鯨吞海水盡。露出珊瑚枝。海神知貴不知價。留與人間光照夜 晚參。舉陸亙大夫問南泉曰。肇法師。也甚奇怪。解道。天地與我同根。萬物與我一體。南泉指庭前牡丹曰。大夫。時人見此一株花。如夢相似。昭覺曰。陸亙手攀金鎖。南泉八字打開。直得七珍八寶。並列目前。拈拂子云。天地一指。萬物一馬。通身是眼。分疏不下。師乃召大眾云。報恩。身騎梵天宮殿。穿過諸人髑髏。將山河大地。若草若木。情與無情。撒向諸人眼睛鼻孔里。還知么。連擊拂子。下座 康熙丙午冬十月二十七日。示寂于報恩方丈。世壽五十三。僧臘二十二。塔于寺之西塢。
杭州圓照𦭎溪森禪師
惠州博羅黎氏子。母夢白光入懷生師。眉宇俊秀。如鶴立雞群。博覽經史。寓目會心。甫念七歲棄家。從宗寶獨公削染。納戒。出參雲門信。問。紫燕繞華屋。梅子正香熟。如何是西來祖意。門曰。未曾聞著。師曰。恰似錯問。次參大覺琇于大雄。令頌本來面目。師即曰。苕溪屈曲水潺潺。萬疊關山一境閑。乍雨乍
【現代漢語翻譯】 現代漢語譯本： 子。垂四海玄鉤。今日岳上座。亦有一句。佈施大眾。春無三日晴 上堂。舉臨濟三度問佛法大意。及興化在大覺會下被打語畢。乃云。報恩今日不惜眉毛。一時頌出長壽石壁寺盧公一首詩。渴讀即不渴。饑讀即不饑。鯨吞海水盡。露出珊瑚枝。海神知貴不知價。留與人間光照夜 晚參。舉陸亙大夫問南泉曰。肇法師。也甚奇怪。解道。天地與我同根。萬物與我一體。南泉指庭前牡丹曰。大夫。時人見此一株花。如夢相似。昭覺曰。陸亙手攀金鎖。南泉八字打開。直得七珍八寶。並列目前。拈拂子云。天地一指。萬物一馬。通身是眼。分疏不下。師乃召大眾云。報恩。身騎梵天宮殿。穿過諸人髑髏。將山河大地。若草若木。情與無情。撒向諸人眼睛鼻孔里。還知么。連擊拂子。下座 康熙丙午（1666年）冬十月二十七日。示寂于報恩方丈。世壽五十三。僧臘二十二。塔于寺之西塢。
杭州圓照𦭎溪森禪師
惠州博羅黎氏子。母夢白光入懷生師。眉宇俊秀。如鶴立雞群。博覽經史。寓目會心。甫念七歲棄家。從宗寶獨公削染。納戒。出參雲門信。問。紫燕繞華屋。梅子正香熟。如何是西來祖意。門曰。未曾聞著。師曰。恰似錯問。次參大覺琇于大雄。令頌本來面目。師即曰。苕溪屈曲水潺潺。萬疊關山一境閑。乍雨乍
【English Translation】 English version: Master Zi. He casts the dark hook over the four seas. Today, Abbot Yue also has a saying to bestow upon the assembly: 'Spring has no three days of sunshine.' (During the) Dharma talk, (the master) cited Linji's three questions about the essence of the Buddha-dharma, and Xinghua being struck at the assembly of Dajue. Then he said, 'Bao'en (Gratitude Temple) today does not spare his eyebrows.' He then recited a poem by Lu Gong of Changshou (Longevity) Stone Wall Temple: 'Thirsty, reading is no longer thirsty; hungry, reading is no longer hungry. The whale swallows the sea, revealing coral branches. The sea god knows its value but not its price, leaving it in the human world to illuminate the night.' (During the) Evening meditation, (the master) cited Lu Xuan asking Nanquan, 'Master Zhao is very strange, explaining that heaven and earth share the same root with me, and all things are one body with me.' Nanquan pointed to the peony in front of the courtyard and said, 'Official, people see this flower as if in a dream.' Zhaojue said, 'Lu Xuan holds the golden lock, Nanquan opens it with eight characters, directly obtaining seven treasures and eight jewels, all arranged before one's eyes.' (The master) held up the whisk and said, 'Heaven and earth are one finger, all things are one horse. The whole body is eyes, unable to differentiate.' The master then called to the assembly, 'Bao'en (Gratitude Temple), riding the palace of the Brahma heaven, passing through everyone's skulls, scattering mountains and rivers, grass and trees, sentient and non-sentient, into everyone's eyes and nostrils. Do you know? ' He struck the whisk repeatedly and descended from the seat. On the twenty-seventh day of the tenth month of the winter of the Bingwu year of Kangxi (1666), he passed away at the abbot's room of Bao'en (Gratitude Temple). His age was fifty-three, and his monastic age was twenty-two. His stupa is located in the west of the temple.
Zen Master Yuanzhao Xiqisen of Hangzhou
He was the son of the Li family of Boluo, Huizhou. His mother dreamed of white light entering her womb and gave birth to the master. His eyebrows and appearance were handsome, like a crane standing among chickens. He extensively read the classics and histories, understanding them at a glance. At the age of seven, he left home and was tonsured by Zongbao Dugong, receiving the precepts. He went to Yunmen Xin to study, asking, 'Swallows circle the ornate house, plums are ripe and fragrant. What is the meaning of the patriarch's coming from the West?' Xin said, 'I have never heard of it.' The master said, 'It's like asking the wrong question.' Next, he visited Dajue Xiu at Daxiong, who ordered him to praise the original face. The master then said, 'The Tiaoxi (name of a river) winds and the water gurgles, ten thousand layers of mountains and rivers, a peaceful realm. Sometimes rain, sometimes'
晴雲散后。滿天風月到人間。琇頷之。遂舉立僧。接機迅利。衲子響風。出住老祖。開龍溪法席 佛誕小參。從古相傳。釋迦佛今日降生。不知是否。說與諸仁撿點看。南康府里星子縣。黃梅縣外義豐城。者便是森長老見處。良久云。知客在否。眾答在。復云。內外大眾。今早都念課誦么。眾云。念。師便入臥室。順治己亥夏。琇應召還山 上語琇曰。和尚座下。有可語上首否。琇奏以師。且曰。彼骨硬。惟善遇之 升座。放下布袋。快活無匹。閑看猢猻偷吃生鐵。阿呵呵。的的的。問甚生前面目。誰論梨花笑日。齋堂有粥有飯。禪和要吃便吃。吃即不無。飽後作么生。夜行莫踏白。下座 晚參。萬法歸一。一歸何處。呵呵。學人也有趣。和尚也有趣。擊拂子下座 晚參。山門前得的。禪堂里商量去。進到方丈。不必再舉。何也。天溪不肯辜負汝 室中晚參。問答畢。師乃云。阿逸多笑甚麼。蛇穿耗子窟。普化搖鈴過。嗚呼。小子腳板踏破。癢瘡近火血沾衣。傷鹽傷醋陳年貨。有人道。慈翁老。有茶請喫茶。無茶滾水好。咄。漢仙琴高騎赤鯉。羲之寫字換鵝兒。良久云。歸堂去 霉天連雨。師落堂云。大眾。因甚麼迷癡許久不晴。眾無對。師曰。知之為知之。不知為不知。天上雷公叫。地下走蟛蜞。呵呵。好場熱鬧。
【現代漢語翻譯】 現代漢語譯本 晴朗的雲彩消散之後，清風明月灑滿人間。琇頷首表示讚許。於是舉薦立僧。他接引參學者的機鋒迅猛犀利，僧眾聞風而動。後來到老祖寺擔任住持，開創了龍溪的弘法道場。佛誕日的小參（一種禪宗的參禪方式）。自古相傳，釋迦佛（佛教創始人）今日降生，不知是否如此。說給各位同修仔細看看。南康府（明清時期的行政區劃，今江西省南部）里的星子縣，黃梅縣（今湖北省黃梅縣）外的義豐城。這就是森長老的見地所在。良久之後說：『知客（寺院中負責接待賓客的僧人）在嗎？』 眾人回答：『在。』 又說：『內外大眾，今天早上都念誦課誦了嗎？』 眾人說：『唸了。』 師父便回到臥室。順治己亥年（1659年）夏天，琇**回到山中。 上對琇說：『你的座下，有可以提拔為首座（禪寺中職位較高的僧人）的人嗎？』 琇推薦了這位立僧，並且說：『他性格剛硬，只有善待他才能讓他發揮才能。』 立僧升座說法，放下布袋，無比快樂。悠閒地看著猴子偷吃生鐵。阿呵呵。的的的。問什麼生前面目（指未出生前的本來面目，禪宗用語）。誰去評論梨花在陽光下綻放。齋堂里有粥有飯，禪和（指僧人）想吃就吃。吃是有的，吃飽后做什麼呢？夜晚行走不要踩到白色的東西（告誡人們小心謹慎）。下座。 晚參（晚間的參禪活動）。萬法歸一，一歸何處？呵呵。學人（指學佛的人）也有趣味，和尚（指僧人）也有趣味。用拂子（禪宗法器）敲擊後下座。晚參。在山門前得到的，到禪堂里商量去。進入到方丈室（寺院住持的住所），不必再多說了。為什麼呢？天溪（地名，也可能指某位禪師）不會辜負你們的。在方丈室裡的晚參。問答完畢，師父於是說：『阿逸多（彌勒菩薩的音譯）笑什麼？蛇鉆進老鼠洞。普化（唐代禪僧）搖著鈴鐺走過。嗚呼。小子的腳板都踏破了。癢瘡靠近火，鮮血沾滿了衣服。陳年舊貨，傷鹽傷醋。有人說，慈翁老了。有茶請喝茶，沒有茶就喝開水。咄。漢仙（指漢朝的仙人）琴高騎著紅鯉魚，羲之（指王羲之）寫字換鵝。』 良久之後說：『回禪堂去吧。』 梅雨季節連綿不斷地下雨，師父在大堂上說：『各位，因為什麼迷惑癡纏了這麼久還不放晴？』 眾人沒有回答。師父說：『知道就是知道，不知道就是不知道。天上雷公叫，地下走蟛蜞（一種小螃蟹）。呵呵。真是一場熱鬧。』
【English Translation】 English version After the clear clouds dissipate, the entire sky of wind and moon descends upon the human world. Xiu nodded in approval. Thereupon, he recommended the monk Li. His reception of seekers was swift and sharp, and the monastic community responded like the wind. Later, he became the abbot of Lao Zu Temple, establishing the Dharma seat of Longxi. A small Dharma assembly on the Buddha's Birthday. It has been passed down since ancient times that Shakyamuni Buddha (the founder of Buddhism) was born today, but it is not known whether this is true. I tell you all to examine it carefully. Xingzi County in Nankang Prefecture (an administrative division during the Ming and Qing dynasties, now southern Jiangxi Province), Yifeng City outside Huangmei County (now Huangmei County, Hubei Province). This is where Elder Sen's insight lies. After a long silence, he said, 'Is the guest prefect (the monk in charge of receiving guests in the monastery) present?' The assembly replied, 'Present.' He further said, 'Have all the monks, both inside and outside, recited the daily scriptures this morning?' The assembly said, 'Yes.' The master then returned to his room. In the summer of the year Ji Hai (1659) during the Shunzhi reign, Xiu** returned to the mountain. The superior said to Xiu, 'Among your disciples, is there anyone who can be promoted to the position of head seat (a high-ranking monk in a Zen monastery)?' Xiu recommended this monk Li, and said, 'He is of a rigid character, and only by treating him kindly can his talents be brought into play.' Monk Li ascended the seat to expound the Dharma, put down his cloth bag, and was incomparably happy. Leisurely watching the monkeys steal and eat raw iron. Aha ha. De de de. What is the original face before birth (a Zen term referring to one's true nature before birth)? Who discusses the pear blossoms smiling in the sun? In the dining hall, there is congee and rice, and the monks can eat as they please. Eating is available, but what to do after being full? Do not step on white things when walking at night (admonishing people to be careful). Descend from the seat. Evening meditation (evening Zen practice). The myriad dharmas return to one, where does the one return? Haha. The student (referring to a Buddhist practitioner) also has interest, and the monk (referring to a monk) also has interest. He struck the whisk (a Zen implement) and descended from the seat. Evening meditation. What is gained in front of the mountain gate, go to the meditation hall to discuss it. Entering the abbot's room (the residence of the abbot of the monastery), there is no need to say more. Why? Tianxi (a place name, possibly referring to a Zen master) will not let you down. Evening meditation in the abbot's room. After the questions and answers were completed, the master then said, 'What is Maitreya (the transliteration of Maitreya Bodhisattva) laughing at? A snake crawls into a rat's hole. Puhua (a Zen monk of the Tang Dynasty) walks by shaking a bell. Alas. The young boy's soles are worn out. An itchy sore is close to the fire, and blood stains the clothes. Old goods, damaged salt and vinegar. Someone said, the compassionate old man is old. If there is tea, please drink tea; if there is no tea, then drink boiled water. Tut. The Han immortal (referring to the immortals of the Han Dynasty) Qin Gao rides a red carp, and Xi Zhi (referring to Wang Xizhi) exchanges geese for writing.' After a long silence, he said, 'Return to the meditation hall.' During the continuous rainy season, the master said in the hall, 'Everyone, why are you so deluded and entangled for so long that it still doesn't clear up?' The assembly did not answer. The master said, 'To know is to know, and not to know is not to know. The thunder god roars in the sky, and the fiddler crabs (a small crab) walk on the ground. Haha. What a lively scene.'
以拄杖畫云。湄。眾茫然。師喝曰。聾牛瞎驢。一齊打散 師問座主。金剛且止。喚什麼作經。主擬議。師便笑。主問。如何是經。師召云。法師。主應諾。師云。好個座主。主指茶鐘云。者里有趙州也無。師云。匙挑不上 師問柴頭。無根樹子。斫斷也未。頭無對。次早云。昨夜看無根樹子。聞鑼聲忽然斷去。師指花云。因甚麼喚作海棠。頭擬議。師便掌。升座。豎拂云。一群子上來。一群子下去。殘夢五更鐘。落花三月雨。合掌低頭換步時。進前退後翻身處。有利有害。人無遠慮。歸到故鄉還似客。布穀催耕鳴別樹。叉手句可惜許。一切數句非數句。打一拂云。去 晚參。拂一拂曰。不到雄峰頂。那知竹徑深。樹古石形瘦。木落見山林。月照龍淵底。乾坤點客心。復拂一拂。師于康熙丙辰六月二十七示眾曰。明年此日。能見我于別峰乎。眾罔測。至明年春。師謝事大雄。游武林吳山。見華巖幽僻。謂主人曰。吾欲於此。結一期緣。可乎。主人唯唯。至六月二十四。復謂主人曰。明日吾行矣。主人請曰。愿留數日。候集諸子。何如。師曰。諾。至二十七。諸子四集。師沐浴更衣說偈。六十四年。七顛八倒。開口便罵人。無事尋煩惱。呵呵。總是一場好笑。復書封龕語云。𦭎溪老𦭎溪老。到者里有什麼不了。咄封卻。
【現代漢語翻譯】 現代漢語譯本： 用拄杖在空中畫云。湄（不清楚，此處指眾人）。眾人茫然不解。禪師呵斥道：『聾牛瞎驢，一齊打散！』 禪師問一位座主（精通佛經的僧人）：『金剛經暫且不談，你認為什麼可以稱作經？』座主猶豫不決。禪師便笑了。座主反問：『如何是經？』禪師呼喚道：『法師！』座主應諾。禪師說：『真是個好座主！』座主指著茶鐘說：『這裡有趙州禪師的禪意嗎？』禪師說：『用勺子也挑不起來。』 禪師問砍柴人：『無根的樹，砍斷了嗎？』砍柴人無言以對。第二天禪師說：『昨夜我思考無根樹，聽到鑼聲忽然就明白了。』禪師指著花說：『為什麼稱作海棠？』砍柴人猶豫不決，禪師便打了他。禪師升座，豎起拂塵說：『一群人上來，一群人下去，殘夢在五更的鐘聲中消逝，落花伴隨著三月的雨。合掌低頭換步時，進前退後轉身處，有利也有害，人沒有長遠的考慮。回到故鄉還像個客人，布穀鳥催促耕種，鳴叫在別的樹上。叉手之句可惜啊，一切數句又不是數句。』打了一下拂塵說：『去！』 晚參時，禪師拂了一下拂塵說：『不到雄偉的山峰頂，哪裡知道竹林小徑的幽深。樹老了，石頭也顯得清瘦，樹葉落盡，才能看見山林。月光照在龍淵的底部，乾坤點亮了客人的心。』又拂了一下拂塵。 禪師在康熙丙辰年（1676年）六月二十七日對眾人說：『明年今日，你們還能在別的山峰見到我嗎？』眾人不明白。到了第二年春天，禪師辭去了大雄寺的職務，遊覽武林吳山，看到華巖寺幽靜偏僻，對主人說：『我想要在這裡結一段緣分，可以嗎？』主人答應了。到了六月二十四日，禪師又對主人說：『明日我就要走了。』主人請求說：『希望您能多留幾天，等眾弟子都聚集起來，如何？』禪師說：『好。』到了二十七日，眾弟子都來了。禪師沐浴更衣，說了偈語：『六十四年，七顛八倒，開口就罵人，無事找煩惱。呵呵，總是一場好笑。』又寫下封龕語說：『𦭎溪老𦭎溪老，到這裡有什麼不了的？』呵斥一聲，封上。
【English Translation】 English version: He drew clouds in the air with his staff. Me (unclear, referring to the crowd). The crowd was bewildered. The Master shouted, 'Deaf oxen and blind donkeys, scatter them all!' The Master asked a Seat Holder (a monk well-versed in scriptures), 'Let's set aside the Diamond Sutra for now. What do you call a scripture?' The Seat Holder hesitated. The Master laughed. The Seat Holder asked in return, 'What is a scripture?' The Master called out, 'Dharma Master!' The Seat Holder responded. The Master said, 'What a fine Seat Holder!' The Seat Holder pointed to a tea bowl and said, 'Is there Zhao Zhou's (a famous Zen master) Zen meaning here?' The Master said, 'You can't even scoop it up with a spoon.' The Master asked a woodcutter, 'The rootless tree, has it been chopped down?' The woodcutter had no reply. The next morning, the Master said, 'Last night I was contemplating the rootless tree, and I suddenly understood when I heard the sound of the gong.' The Master pointed to a flower and said, 'Why is it called a crabapple?' The woodcutter hesitated, and the Master slapped him. The Master ascended the seat, raised his whisk, and said, 'A group comes up, a group goes down, the lingering dream fades in the fifth watch bell, falling flowers accompany the March rain. When folding hands, bowing the head, and shifting steps, advancing and retreating, turning around, there are both benefits and harms, people have no long-term considerations. Returning to one's hometown is still like a guest, the cuckoo urges plowing, singing on other trees. The phrase of folded hands is a pity, all numbered phrases are not numbered phrases.' He struck the whisk and said, 'Go!' During the evening meditation, the Master flicked the whisk and said, 'Without reaching the summit of the majestic peak, how can one know the depth of the bamboo path? The trees are old, and the stones appear thin, when the leaves fall, one can see the mountains and forests. The moonlight shines on the bottom of Dragon Abyss, the universe illuminates the guest's heart.' He flicked the whisk again. On the twenty-seventh day of the sixth month in the Bingchen year of the Kangxi reign (1676), the Master said to the assembly, 'Will you be able to see me on another peak on this day next year?' The assembly did not understand. The following spring, the Master resigned from his position at the Great Hero Hall, and traveled to Wulin Wu Mountain. Seeing the secluded Huayan Temple, he said to the owner, 'I wish to form a connection here, may I?' The owner agreed. On the twenty-fourth day of the sixth month, the Master said to the owner again, 'I will be leaving tomorrow.' The owner requested, 'I hope you can stay a few more days, and wait for all the disciples to gather, how about it?' The Master said, 'Alright.' On the twenty-seventh day, all the disciples gathered. The Master bathed, changed clothes, and spoke a verse: 'Sixty-four years, upside down, opening my mouth to scold people, seeking trouble for no reason. Haha, it's all a good laugh.' He then wrote a sealing coffin inscription saying, 'Old 𦭎溪, Old 𦭎溪, what is there that is not understood here?' He shouted, and sealed it.
遂擲筆含笑而化。時異香遠徹。緇素競奔。至七日掩龕。餘香猶烈。迎龕歸龍溪。塔于圓照之右脅焉。世壽六十四。僧臘三十六。九座道場。雍正間。追封明道正覺禪師。語錄賜入藏。
湖州武康報恩美髮淳禪師
福建延平熊氏子。首參壽昌謐覺浪盛。次參大覺。乞單入堂。覺懸牌垂問云。佛未出世時。道將一句來。師即抱牌入方丈云。和盤托出。覺云。山僧今日困。師禮拜。過一邊立。覺謂師曰。汝者一轉語。可作我維那。次日結夏。即命師綱維首眾。師自謂曰。若不克意來參。焉知有與么事。所謂悟了不見人。十個有五雙。杜撰記莂。后師為西堂。自此執侍左右。未嘗少間。覺一日以趙州勘婆。白雲入磨房勘五祖話。問師。凡下語。覺輒詬罵不已。一日復舉問師曰。既是拈也拈得。頌也頌得。悟也有悟處。因甚卻道未在。師云。粉牌不著白。覺云。說也說得是。見也見得到。祇是未在。師究竟累日。忽見白雲五祖面目。遂舉似覺曰。者回謾某甲不得也。覺云。更與你三個未在。師云。恩大難酬。便禮拜而退。辛丑春。師乞假。入閩葬親。度夏蚌坑。于經行次。忽憶百丈囑溈山。時節若至其理自彰之語。驀然打失布袋。始信大慧禪師云。大悟十八遍。小悟不記其數。非欺人語。出嶺舉似老人。老人云。
【現代漢語翻譯】 現代漢語譯本：於是（他）扔掉筆，含笑圓寂。當時，奇異的香味傳得很遠。僧人和俗人都爭相奔來。到第七天封龕時，香味仍然濃烈。迎請靈龕回到龍溪，建塔于圓照寺的右側。世壽六十四歲，僧臘三十六年。曾住持九座道場。雍正年間（1723-1735），追封為明道正覺禪師，語錄被賜入藏。
湖州武康報恩寺的美髮淳禪師
（禪師是）福建延平熊氏之子。最初參訪壽昌寺的謐覺浪盛禪師（謐覺，法號；浪盛，人名），後來參訪大覺禪師（大覺，法號）。請求在大覺禪師的禪堂里修行。大覺禪師懸掛牌子提問說：『佛未出世時，道將一句來。』禪師隨即抱著牌子進入方丈室說：『和盤托出。』大覺禪師說：『山僧今日睏倦。』禪師禮拜後站到一邊。大覺禪師對禪師說：『你這一轉語，可以做我的維那（寺院中的職務，負責僧眾的事務）。』第二天結夏安居時，就命令禪師擔任綱維（寺院中的職務，負責僧眾的紀律）領導大眾。禪師自己說：『若不刻意來參，怎知有這樣的事。』所謂悟了不見人，十個有五雙，都是杜撰的記莂（禪宗用語，指對弟子開悟的印證）。後來禪師擔任西堂（寺院中的職務）。從此執侍在大覺禪師左右，未曾稍離。大覺禪師一日用趙州勘婆（趙州禪師勘驗老婆子的公案），白雲入磨房勘五祖（白雲守端禪師入磨房勘驗五祖法演禪師的公案）的話，問禪師。凡是禪師下語，大覺禪師總是詬罵不已。一日又舉起這些話問禪師說：『既是拈也拈得，頌也頌得，悟也有悟處，因甚卻道未在？』禪師說：『粉牌不著白。』大覺禪師說：『說也說得是，見也見得到，祇是未在。』禪師究竟累日，忽然見到白雲五祖的面目，於是告訴大覺禪師說：『者回謾某甲不得也。』大覺禪師說：『更與你三個未在。』禪師說：『恩大難酬。』便禮拜而退。辛丑年（具體年份需要根據上下文推斷）春天，禪師請假，入閩葬親，在蚌坑度夏，于經行時，忽然憶起百丈禪師囑咐溈山禪師，『時節若至其理自彰』的話，驀然打失布袋（禪宗用語，比喻忽然開悟）。始信大慧禪師（大慧，法號）說：『大悟十八遍，小悟不記其數』，非欺人語。出嶺后告訴老人（指大覺禪師），老人說：
【English Translation】 English version: Thereupon, he cast aside his brush and passed away with a smile. At that time, a peculiar fragrance permeated far and wide. Monks and laypeople alike rushed to the scene. By the seventh day when the niche was sealed, the fragrance remained intense. The niche was brought back to Longxi, and a pagoda was built to the right of Yuanzhao Temple. He lived to the age of sixty-four, with thirty-six years as a monk. He presided over nine monasteries. During the Yongzheng period (1723-1735), he was posthumously honored as Chan Master Mingdao Zhengjue, and his recorded sayings were included in the Tripitaka.
Chan Master Meifa Chun of Bao'en Temple in Wukang, Huzhou
He was a son of the Xiong family of Yanping, Fujian. He first visited Chan Master Mijue Langsheng (Mijue, Dharma name; Langsheng, personal name) of Shouchang Temple, and later visited Great Awareness (Dajue) Chan Master (Dajue, Dharma name). He requested to enter the hall of Great Awareness Chan Master for practice. Great Awareness Chan Master hung up a sign and asked: 'Before the Buddha appeared in the world, bring forth a phrase of the Dao.' The Chan Master immediately embraced the sign and entered the abbot's room, saying: 'I present it all on a platter.' Great Awareness Chan Master said: 'This mountain monk is tired today.' The Chan Master bowed and stood aside. Great Awareness Chan Master said to the Chan Master: 'Your turning phrase can make you my director (Vina, a monastic office in charge of the affairs of the Sangha).' The next day, at the summer retreat, he immediately ordered the Chan Master to be the disciplinarian (a monastic office in charge of the discipline of the Sangha) to lead the assembly. The Chan Master said to himself: 'If I had not come to study diligently, how would I know there was such a thing?' The so-called enlightenment without seeing people, five out of ten pairs are fabricated endorsements (a Chan term referring to the confirmation of a disciple's enlightenment). Later, the Chan Master served as the Western Hall Master (a monastic office). From then on, he attended to Great Awareness Chan Master, never leaving his side. One day, Great Awareness Chan Master used the case of Zhaozhou examining the old woman (a public case of Chan Master Zhaozhou examining an old woman), and the words of Baiyun entering the mill to examine the Fifth Patriarch (the public case of Chan Master Baiyun Shouduan entering the mill to examine the Fifth Patriarch Fayan), to ask the Chan Master. Whenever the Chan Master spoke, Great Awareness Chan Master would scold him incessantly. One day, he raised these words again and asked the Chan Master: 'Since you can pick it up and sing it, and there is a place for enlightenment, why do you say it is not yet there?' The Chan Master said: 'Chalk does not stick to white.' Great Awareness Chan Master said: 'You can say it and see it, but it is not yet there.' The Chan Master pondered for many days, and suddenly saw the face of Baiyun and the Fifth Patriarch. He then told Great Awareness Chan Master: 'This time you cannot deceive me.' Great Awareness Chan Master said: 'I will give you three more 'not yets'.' The Chan Master said: 'The kindness is too great to repay.' Then he bowed and retreated. In the spring of Xin Chou year (the specific year needs to be inferred from the context), the Chan Master asked for leave to enter Min to bury his parents, and spent the summer in Bangkeng. During walking meditation, he suddenly remembered Chan Master Baizhang's instruction to Chan Master Weishan, 'When the time comes, the principle will manifest itself.' Suddenly, he lost his bag (a Chan term, a metaphor for sudden enlightenment). He then believed that Great Wisdom (Dahui) Chan Master (Dahui, Dharma name) said: 'Great enlightenment eighteen times, small enlightenment countless times,' is not a deceptive statement. After leaving the mountain, he told the old man (referring to Great Awareness Chan Master), and the old man said:
所謂不住始覺。冥合本覺。參得涅槃堂里禪。未能透徹此關。自利即得。為人則禍生。今時佛法。齏腐極矣。能透此關。是不易得 上堂。湘水龍淵浮玉山。廿年冰雪侍師顏。無端推出成狼藉。滿面慚惶何處安。行淳雖親依老漢二十餘年。並不曾參老漢禪。亦不曾得老漢說話。祇是被老漢罵。得徹骨徹髓。身心頑了。一味瞌睡。佛法總未夢見。記得幾個古人因緣。在肚皮裡安排。今日寶花王座上。闡揚佛祖宗猷。開換人天正眼。不意來到野貓洞口。打一個噴嚏。都忘卻了。一字也想不起來。祇見金輪峻峭。萬象森羅。山青水碧。鵲噪蟲吟。秋風颯颯。秋雨蕭蕭。緇是緇。素是素。鐘是鐘聲。鼓是鼓響。一一現成。一一明妙。一一為諸兄發向上機。一一為諸兄轉大法輪。一一從自己胸襟流出。所謂我本無心。有所希求。今此無盡寶藏。自然而至。大眾。前是山門佛殿。后是方丈寢室。左是齋堂。右是禪堂。且道。無盡寶藏。在甚麼處。驀卓拄杖。下座 晚參。古佛心。千萬世只如今。祖師意。針眼魚吞鱉鼻蛇。墻壁瓦礫放光明。演說如來真妙諦。驀拈拄杖卓一卓。召大眾云。現前買賣。不離行市 晚參。十方無壁落。四面亦無門。浙西遊東魯。梵語讀唐文。菖蒲溪火發。燒著帝釋眉毛。南海波斯。忍痛不禁。轟一個霹靂
【現代漢語翻譯】 現代漢語譯本 所謂『不住始覺』，是說不執著于初始的覺悟狀態，從而與本覺（本源的覺悟）冥然契合。如果只是參透了涅槃堂里的禪法，而未能徹底領悟這個關鍵，那麼或許能利益自己，但卻會給他人帶來禍患。如今的佛法，已經變得非常陳腐了。能夠真正參透這個關鍵的人，實在太難得了。 上堂開示：當年在湘水龍淵和浮玉山，我花了二十年的時間像冰雪一樣純潔地侍奉師父。沒想到最終卻弄得一團糟，滿面羞愧，不知該如何是好。行淳雖然親近我這個老漢二十多年，卻並不曾參我的禪，也不曾得到我的開示，只是被我罵得徹骨徹髓，身心都變得麻木了，一味地打瞌睡，對佛法一無所知。只是記得幾個古人的因緣故事，在肚子里盤算。今天在這寶花王座上，闡揚佛祖的宗風，開啟人天的正眼。沒想到來到野貓洞口，打了一個噴嚏，全都忘卻了，一個字也想不起來。只看見金輪（佛的法輪）高峻挺拔，萬象森羅。山是青的，水是碧綠的，喜鵲在歡叫，蟲兒在鳴唱，秋風颯颯，秋雨蕭蕭。黑的就是黑的，白的就是白的，鐘聲就是鐘聲，鼓聲就是鼓聲，一切都是現成的，一切都是明明白白的，一切都是為各位同修啓發向上之機，一切都是為各位同修轉動大法輪，一切都是從自己的胸襟中流淌出來的。正如所說『我本無心，有所希求，今此無盡寶藏，自然而至』。各位，前面是山門佛殿，後面是方丈寢室，左邊是齋堂，右邊是禪堂。那麼，這無盡的寶藏，到底在哪裡呢？』說完，猛地一拄禪杖，走下法座。 晚參開示：古佛的心，千萬世以來都和現在一樣。祖師的意，就像針眼里的小魚吞下了鱉的鼻子和蛇。墻壁瓦礫都能放出光明，演說如來的真實妙諦。』說完，猛地拿起禪杖敲了一下，召集大眾說：『眼前的買賣，不離行市（指當下即是，無需外求）』。 晚參開示：十方沒有墻壁阻隔，四面也沒有門戶。從浙西遊歷到東魯，用梵語誦讀唐文（唐朝的文字）。菖蒲溪燃起大火，燒著了帝釋（佛教護法神）的眉毛，南海的波斯人，也忍不住疼痛。轟然一聲霹靂。
【English Translation】 English version The so-called 'non-abiding initial awakening' means not being attached to the initial state of enlightenment, thereby merging mysteriously with the original awakening (the source of enlightenment). If one only comprehends the Chan (Zen) within the Nirvana Hall without thoroughly understanding this key, one may benefit oneself, but bring misfortune to others. Today's Buddhism has become extremely stale. It is truly rare to find someone who can truly penetrate this key. Ascending the Dharma Hall: In Xiangshui Longyuan and Fuyu Mountain, I spent twenty years serving my teacher with the purity of ice and snow. Unexpectedly, it all ended in a mess, and I am filled with shame, not knowing what to do. Although Xingchun has been close to this old man for over twenty years, he has never practiced my Chan, nor has he received my teachings, but has only been scolded by me to the bone, his body and mind have become numb, and he is constantly dozing off, knowing nothing about Buddhism. He only remembers a few ancient karmic stories, calculating them in his belly. Today, on this Treasure Flower Throne, I expound the ancestral style of the Buddha and open the true eyes of humans and devas. Unexpectedly, upon arriving at the mouth of the Wild Cat Cave, I sneezed and forgot everything, unable to recall a single word. I only see the Golden Wheel (Buddha's Dharma wheel) towering and majestic, and all phenomena arrayed. The mountains are green, the water is blue, magpies are chirping, insects are singing, the autumn wind is rustling, and the autumn rain is drizzling. Black is black, white is white, the sound of the bell is the sound of the bell, and the sound of the drum is the sound of the drum. Everything is readily available, everything is clear and wonderful, everything is to inspire the upward opportunity for all fellow practitioners, everything is to turn the great Dharma wheel for all fellow practitioners, and everything flows from one's own heart. As it is said, 'I originally had no intention, no desire, but now this endless treasure naturally arrives.' Everyone, in front is the mountain gate and Buddha hall, behind is the abbot's chamber, to the left is the dining hall, and to the right is the meditation hall. So, where exactly is this endless treasure?' After speaking, he struck the staff heavily and stepped down from the Dharma seat. Evening Dharma Talk: The mind of the ancient Buddha has been the same as it is now for thousands of lifetimes. The intention of the patriarch is like a small fish swallowing a turtle's nose and a snake through the eye of a needle. Walls and rubble can emit light, expounding the true and wonderful truth of the Tathagata.' After speaking, he picked up the staff and struck it once, summoning the assembly and saying: 'The current transaction does not depart from the market (referring to the present moment, no need to seek externally).' Evening Dharma Talk: The ten directions have no walls to obstruct, and the four sides have no gates. Traveling from western Zhejiang to eastern Lu, reciting Tang texts (texts of the Tang Dynasty) in Sanskrit. A great fire broke out in Changpu Creek, burning the eyebrows of Sakra (Buddhist protector deity), and the Persians in the South Sea could not bear the pain. A thunderbolt roared.
。雨似盆傾。咄。我行荒草里。汝又入深村。康熙十八年九月初。命所服衣履。散諸苦行。至重陽日。自書辭世偈。泊然而逝。世壽六十三。僧臘四十。停龕三日。肉發猶暖。顏貌如生。以陶龕。塔全身於報恩寺后隴之左阜。
報恩西堂寂庵行洽禪師
汝州光邑王氏子。孤苦絕塵。矢志萬行。到處陸沉眾中。尤行業純謹。后參大覺老人于報恩。覺示以未生前話。每徴詰。師無對。覺云。你恁么參禪。水也消不得。師直得垂淚。同眾坐不臥七。覺問。恁么物恁么坐。師云。總沒交涉。覺便打。師無語。覺痛打一頓。中夜釋然。舉似覺。覺頷之。時年二十三。師因看病回。覺問。有氣死人。是你救活了。無氣死人。作么生救。師指旁僧云。何不祇對和尚。覺云。他已吃我三十棒了。你自道。師云。和尚著甚死急。覺云。念汝看病辛苦。一日覺指楊梅問。一樣楊梅。因甚有紅有青。師云。和尚合取口。覺頷之。覺垂問。道通無礙。因甚一片竹牕關斷月。師云。和尚道甚麼。覺云。須是他吃得棒。覺問。紫羅帳里撒珍珠。汝作么生道。師云。拖泥帶水。覺云。向古廟裡。躲得過時如何。師云。吹毛用了急須磨。一日廟下同不退禪師行次。退驀將一毬擲師。師云。那裡得者個來。退以毬便打。師大笑而去。至晚。入
【現代漢語翻譯】 現代漢語譯本 雨像盆倒一般傾瀉。咄！（表示厭惡或驚異的語氣詞）。我行走在荒草叢中，你又進入了深深的村莊。康熙十八年（1679年）九月初，（他）命人將所穿的衣物鞋襪，分發給那些苦行僧。到了重陽節那天，自己寫下辭世偈，安然逝去。世壽六十三歲，僧臘四十年。停放靈龕三天，肉身和頭髮依然溫暖，顏貌如同活著一般。用陶製的靈龕，將全身安葬在報恩寺後山左邊的山丘上。
報恩寺西堂寂庵行洽禪師
（禪師是）汝州光邑王氏之子。孤身清苦，斷絕塵世雜念，立志修行各種法門。到處隱沒在人群之中，尤其行為純正謹慎。後來參拜大覺老人于報恩寺。大覺老人用『未生前』的話來開示他，每次都追問，禪師都無法回答。大覺老人說：『你這樣參禪，連水都消化不了。』禪師聽了，禁不住流下眼淚。和大夥一起坐禪不睡覺七天。大覺老人問：『你這樣的人這樣坐著幹什麼？』禪師說：『總沒關係。』大覺老人就打他。禪師無話可說。大覺老人狠狠地打了他一頓，半夜裡（禪師）豁然開朗，告訴了大覺老人。大覺老人點頭認可。當時禪師二十三歲。禪師因為看病回來，大覺老人問：『有氣死的人，是你救活的。沒有氣死的人，怎麼救？』禪師指著旁邊的僧人說：『為什麼不回答和尚？』大覺老人說：『他已經吃了我三十棒了。你自己說。』禪師說：『和尚著什麼急？』大覺老人說：『念你去看病辛苦。』一天，大覺老人指著楊梅問：『一樣的楊梅，為什麼有紅有青？』禪師說：『和尚應該閉嘴。』大覺老人點頭認可。大覺老人垂問：『道通無礙，為什麼一片竹窗隔斷了月光？』禪師說：『和尚說什麼？』大覺老人說：『必須是他吃得棒。』大覺老人問：『紫羅帳里撒珍珠，你怎麼說？』禪師說：『拖泥帶水。』大覺老人說：『向古廟裡，躲得過時如何？』禪師說：『吹毛用了急須磨。』一天，在廟下和不退禪師一起行走，不退禪師突然將一個球扔向禪師。禪師說：『從哪裡得到這個來的？』不退禪師用球就打他。禪師大笑而去，到了晚上，進入
【English Translation】 English version The rain poured down like tipped buckets. Tut! (an interjection expressing disgust or surprise). I walk in the wild grass, and you enter the deep village. In the ninth month of the eighteenth year of Kangxi (1679), he ordered that his clothes and shoes be distributed to the ascetics. On the Double Ninth Festival, he wrote his farewell verse and passed away peacefully. He lived to be sixty-three years old, with forty years as a monk. His coffin was kept for three days, and his flesh and hair were still warm, his face as if alive. He was entombed in a ceramic coffin, and his whole body was buried on the left hill behind Bao'en Temple.
Zen Master Ji'an Xingqia of the West Hall of Bao'en Temple
(The Zen Master) was the son of the Wang family of Guangyi, Ruzhou. He was solitary and austere, cutting off worldly thoughts, and determined to practice all kinds of Dharma. He hid himself among the crowds everywhere, and his behavior was especially pure and cautious. Later, he visited the Elder Dajue at Bao'en Temple. The Elder Dajue enlightened him with the words 'before birth,' and questioned him every time, but the Zen Master could not answer. The Elder Dajue said, 'If you practice Zen like this, you can't even digest water.' The Zen Master couldn't help but shed tears. He sat in meditation with everyone for seven days without sleeping. The Elder Dajue asked, 'What are you doing sitting like this?' The Zen Master said, 'It doesn't matter at all.' The Elder Dajue then hit him. The Zen Master had nothing to say. The Elder Dajue beat him severely, and in the middle of the night, (the Zen Master) suddenly understood and told the Elder Dajue. The Elder Dajue nodded in approval. At that time, the Zen Master was twenty-three years old. The Zen Master returned from seeing a patient, and the Elder Dajue asked, 'You revived a person who died with breath. How do you save a person who died without breath?' The Zen Master pointed to the monk next to him and said, 'Why don't you answer the abbot?' The Elder Dajue said, 'He has already received thirty blows from me. You say it yourself.' The Zen Master said, 'What is the abbot in such a hurry for?' The Elder Dajue said, 'I think you have worked hard to see the patient.' One day, the Elder Dajue pointed to the bayberries and asked, 'The same bayberries, why are some red and some green?' The Zen Master said, 'The abbot should shut his mouth.' The Elder Dajue nodded in approval. The Elder Dajue asked, 'The Dao is unobstructed, why does a piece of bamboo window block the moonlight?' The Zen Master said, 'What is the abbot saying?' The Elder Dajue said, 'It must be him who gets beaten.' The Elder Dajue asked, 'Scattering pearls in a purple silk tent, how do you say it?' The Zen Master said, 'Dragging mud and water.' The Elder Dajue said, 'How can you hide from the times in an ancient temple?' The Zen Master said, 'Sharpen the hair after using it.' One day, while walking with Zen Master Butui under the temple, Zen Master Butui suddenly threw a ball at the Zen Master. The Zen Master said, 'Where did you get this from?' Zen Master Butui hit him with the ball. The Zen Master laughed and left, and in the evening, entered
退寮。于桌上。畫<
蘊荊行璧禪師
楚人。參大覺于崇福。真切體究。未嘗輕發躁露。後坐精進三。次日上方丈。謂覺曰。某有個見處。覺曰。狗子因甚無佛性。師拳覺肋下云。一向在趙州處落節。今日要和尚處拔本。覺便推出。次日覆上方丈。覺云。盡大地火發。得何三昧不被燒卻。師云。特來度夏。覺便喝。師呈偈云。圓似滿月圓。寬同太虛寬。歷劫無姓氏。從來絕躋攀。聖凡由此出。剎海任伊安。始終無變異。觸處善隨緣。覺云。還會適來一喝么。師便出。師土木形骸。悟處穎脫。后竟不知所終。蓋若西山之流亞歟。
杭州天目山全庵行進
【現代漢語翻譯】
現代漢語譯本
退寮。在桌子上畫了<
蘊荊行璧禪師
是楚地人。在崇福寺參拜大覺禪師，真切地體悟，不曾輕易地顯露。後來在精進禪堂坐禪三次，第二天上丈室，對大覺禪師說：『我有個見解。』大覺禪師說：『狗子為什麼沒有佛性？』禪師用拳頭捶打大覺禪師的肋下說：『一直以來都在趙州禪師那裡落了下乘，今天要在和尚你這裡拔出根本。』大覺禪師便將他推出門外。第二天又上丈室，大覺禪師說：『整個大地都燃起了大火，得到什麼樣的三昧才不會被燒燬？』禪師說：『特來度夏。』大覺禪師便喝斥一聲。禪師呈上偈語說：『圓滿如同滿月，寬廣如同太虛。經歷劫數沒有姓氏，從來沒有攀登。聖人和凡人由此而出，剎土和大海任憑它安住。始終沒有變異，到處都能隨順因緣。』大覺禪師說：『還會剛才那一喝嗎？』禪師便出去了。禪師形如土木，開悟之處穎脫不凡。後來竟然不知所終。大概是若西山一流的人物吧。
杭州天目山全庵行進
【English Translation】
English version
He withdrew from the dormitory. On the table, he drew <
Chan Master Yun Jing Xing Bi (Hidden Thorn Walking Jade)
He was a native of Chu. He visited Dajue (Great Enlightenment) at Chongfu Temple, sincerely contemplating and investigating, never lightly revealing himself. Later, he sat in diligent meditation three times. The next day, he went to the abbot's room and said to Dajue, 'I have a view.' Dajue said, 'Why does a dog have no Buddha-nature?' The master punched Dajue under the ribs and said, 'All along, I have been falling short at Zhao Zhou's (8th Century Chan Master) place; today, I want to uproot the source at your place, Master.' Dajue then pushed him out. The next day, he went to the abbot's room again. Dajue said, 'The entire earth is ablaze; what kind of samadhi can one attain to avoid being burned?' The master said, 'I have come specifically to spend the summer.' Dajue then shouted. The master presented a verse, saying, 'Round like the full moon, broad like the vast void. Through countless kalpas, there is no surname; from the beginning, there is no climbing. Sages and mortals emerge from this; let the Buddha-lands and oceans rest in peace. From beginning to end, there is no change; everywhere, one can adapt to conditions.' Dajue said, 'Do you still understand that shout just now?' The master then left. The master was like a wooden statue, and his enlightenment was outstanding. Later, his whereabouts became unknown. He was probably a figure like Ruo Xishan (If West Mountain).
Hangzhou Tianmu Mountain Quan'an Xingjin (Complete Hermitage Walking Forward)
禪師
武林錢塘沈氏子。生數月而孤。年十二。母命投無諍寺隱松老宿出家。芟染后。思求出世正因。往參天童密老和尚。遂進具。嗣往報恩。參大覺琇。問。某甲生死不明。求和尚開示。覺曰。將生死來。與汝開示。師茫然。覺見師誠實。痛下針錐。師自恨障緣深厚。不能一撥便轉。覺北行。不退勇公綱維。見師工夫得力。當衆稱賞。師七終不得透徹。放聲大哭。次早。詣寮致謝。乃流淚不已。勇慰曰。和尚不在家。兄去親近理安和尚亦可。師曰。某在此親近和尚。十來年。如此不青不黃。有何面目。別去見人。者樁大事。必求吾兄為我了斷。某已辦得石米。欲上證果庵。討個分曉。乞兄早晚提誨。勇大喜。即送師上山。研究一七有餘。忽地春風大作。打開門戶。師當下猛省。喜躍無量。時勇往云覆庵。師即星夜越嶺相見。勇曰。全兄何得夜來。師云。某甲捉住了賊來出首。勇云。文殊為甚出女子定不得。師云莫謗文殊好。勇云。為甚罔明出得。師才擬議。勇攙前云。喂咍。師茫然無對。值覺回大雄。趨往瞻禮。命充副寺。一日因禪者呈香嚴上樹頌觸著。向問勇公。此語咬嚼不破。自謂。此話不透。則從前發揮公案。皆未穩當。遂將拈頌稿。一時焚卻。辛卯。老人命師上天目。一夕諸兄弟同在老人室中。因舉
【現代漢語翻譯】 現代漢語譯本 禪師
武林錢塘沈氏之子。出生數月就成了孤兒。十二歲時，母親命他投奔無諍寺隱松老宿出家。剃度受戒后，思求了脫生死的真正原因，前往參拜天童密老和尚，於是受了具足戒。之後前往報恩寺，參拜大覺琇禪師，問道：『弟子生死大事不明，懇請和尚開示。』大覺說：『將你的生死拿來，我為你開示。』禪師茫然不知所措。大覺見禪師誠實，便痛下針錐（比喻嚴厲的教誨）。禪師自恨業障深重，不能立刻開悟。大覺北行，不退勇公擔任綱維（寺院中的職務），見禪師功夫得力，當衆稱讚。禪師七日終不得透徹，放聲大哭。次日早晨，到方丈室致謝，仍然流淚不止。勇公安慰說：『和尚不在家，你可以去親近理安和尚。』禪師說：『弟子在此親近和尚，十多年了，如此不青不黃（比喻沒有成就），有何面目，再去見人。這樁大事，必定要求您為我了斷。弟子已經準備好了石米，想要上證果庵，討個分曉。懇請您早晚提攜教誨。』勇公大喜，立即送禪師上山。研究一七（七天）有餘，忽然春風大作，打開門戶，禪師當下猛然醒悟，喜悅無量。當時勇公前往云覆庵，禪師即星夜越嶺相見。勇公說：『全兄為何夜來？』禪師說：『弟子捉住了賊來出首（比喻認識了妄心）。』勇公說：『文殊（文殊菩薩，智慧的象徵）為什麼出女子定不得？』禪師說：『莫謗文殊好。』勇公說：『為什麼罔明（罔明童子，文殊菩薩的脅侍）出得？』禪師才想辯解，勇公搶先說：『喂咍。』禪師茫然無對。適逢大覺回到大雄寺，禪師前往瞻禮，被任命為副寺。一日，因為禪者呈上香嚴上樹頌觸著，向勇公請教，說此語咬嚼不破。自認為，此話不透，則從前發揮公案，皆未穩當，於是將拈頌稿，一時焚卻。辛卯（1231年），老人命禪師上天目山。一晚，諸位師兄弟同在老人室中，因為舉起……
【English Translation】 English version The Chan Master
He was the son of the Shen family of Qiantang in Wulin. He became an orphan a few months after birth. At the age of twelve, his mother ordered him to join the Uncontested Temple and become a monk under the Elder Yin Song. After tonsure and ordination, he sought the true cause of liberation from the world and went to consult with the Elder Mitlao of Tiantong Temple, where he received the full precepts. Afterwards, he went to Baoen Temple to consult with the Chan Master Dajue Xiu, asking: 'This disciple is unclear about the matter of birth and death, I beg the Master to enlighten me.' Dajue said: 'Bring your birth and death here, and I will enlighten you.' The Chan Master was at a loss. Dajue saw that the Chan Master was sincere and gave him a sharp blow (a metaphor for strict teaching). The Chan Master regretted that his karmic obstacles were deep and he could not be enlightened immediately. Dajue went north, and the indefatigable Yong Gong served as the supervisor (a position in the monastery). Seeing that the Chan Master's practice was effective, he praised him in public. The Chan Master could not penetrate it after seven days and cried loudly. The next morning, he went to the abbot's room to thank him, still shedding tears. Yong Gong comforted him, saying: 'The Abbot is not at home, you can go and be close to Chan Master Li'an.' The Chan Master said: 'This disciple has been close to the Abbot here for more than ten years, and is so neither green nor yellow (a metaphor for no achievement), how can I have the face to see people again. This important matter, I must ask you to settle it for me. This disciple has prepared stone rice and wants to go to Zheng Guo Hermitage to get an explanation. I beg you to guide and teach me morning and evening.' Yong Gong was overjoyed and immediately sent the Chan Master up the mountain. After studying for more than one week (seven days), suddenly a spring breeze blew and opened the door. The Chan Master suddenly woke up and was overjoyed. At that time, Yong Gong went to Yunfu Hermitage, and the Chan Master crossed the mountains to meet him that night. Yong Gong said: 'Why did Brother Quan come at night?' The Chan Master said: 'This disciple has caught the thief and came to confess (a metaphor for recognizing the deluded mind).' Yong Gong said: 'Why can't Manjusri (Manjusri Bodhisattva, symbol of wisdom) get out of the female samadhi?' The Chan Master said: 'Don't slander Manjusri.' Yong Gong said: 'Why can Wangming (Wangming child, Manjusri Bodhisattva's attendant) get out?' The Chan Master was about to argue, but Yong Gong preemptively said: 'Wei Hai.' The Chan Master was at a loss for words. It happened that Dajue returned to the Great Hero Hall, and the Chan Master went to pay homage and was appointed as the deputy abbot. One day, because a Chan practitioner presented a verse on Xiangyan climbing a tree, he asked Yong Gong, saying that he could not chew through this sentence. He thought to himself that if he could not understand this sentence, then all the previous explanations of the public cases were not stable, so he burned all the drafts of the verses at once. In Xinmao (1231), the Elder ordered the Chan Master to go to Tianmu Mountain. One night, all the brothers were in the Elder's room, because they raised...
上樹話。至虎頭問處。覺厲聲云。什麼虎頭上座。狗頭上座。師當下。礙膺之物。豁然蕩盡。遂當衆頌上樹話。覺大可之。后出世住興化極樂院。既而遷荊溪海會寺。庚申仲夏。應請主持天目。辛未春。復應請崇福 僧問。盡力道不得的句。誰是得者。師乂手云。慚愧。僧云。得后如何。師云。兩粥一飯。進云。忽遇出格人來。又如何相見。師云。打退鼓 僧問。大死底人卻活時如何。師云。只得一橛。進云。不許夜行。投明須到時如何。師云。此夜一輪滿。清光何處無 上堂。報化非真佛。亦非說法者。且阿那個是法身佛。驀豎拂子云。赤骨𩪸露堂堂。洗清天地一林霜。金烏曉映扶桑國。遍界全彰烜赫光。遂放下拂子。撥開胸云。老僧有幾莖蓋膽毛 示眾。舉香嚴上樹話。師云。孔明密排。休生傷杜景死。驚開八門陣圖。若非慣戰作家。自然遭困。還有知音者么。不奮咬人獅子勇。吠叢逐塊幾時休。癸酉十一月初一日。師示寂于崇福關室。世壽八十三。僧臘六十四。全身塔于天目陽和峰之麓。
宜興磬山云居行嶺禪師
江右臨江楊氏子。聞天童密和尚旺化。往依之。繼參大覺老人于報恩。有一日不作一日不食之戒。司樵十載。克究己事。覺㧞為堂司。一日覺問。百丈被馬祖扭鼻有省。如何是他省處。師
【現代漢語翻譯】 現代漢語譯本： 上樹的話。到虎頭問處。覺厲聲說：『什麼虎頭上座，狗頭上座？』 師父當下，障礙胸襟的東西，豁然蕩盡。於是當衆頌上樹的話，覺禪師非常認可。後來出世住在興化極樂院，之後遷到荊溪海會寺。庚申年（1620年）仲夏，應邀主持天目山。辛未年（1631年）春，再次應邀主持崇福寺。 有僧人問：『盡力也說不出的那一句，誰是得到的人？』 師父抬手說：『慚愧。』 僧人問：『得到之後如何？』 師父說：『兩粥一飯。』 僧人進言：『忽然遇到不落俗套的人來，又如何相見？』 師父說：『打退堂鼓。』 僧人問：『大死的人復活時如何？』 師父說：『只得一截。』 僧人進言：『不許夜行，天亮必須到達時如何？』 師父說：『此夜一輪滿，清光何處無。』 上堂說法：『報身、化身都不是真佛，也不是說法者。那麼哪個是法身佛呢？』 隨即豎起拂塵說：『赤裸的骨架顯露堂堂，洗清天地一林霜。金烏早晨照耀扶桑國，遍及世界完全彰顯光芒。』 於是放下拂塵，撥開胸襟說：『老僧有幾根蓋膽的毛。』 開示眾人：舉香嚴上樹的話。師父說：『孔明周密安排，休、生、傷、杜、景、死，驚開八門陣圖。若非慣於作戰的行家，自然會陷入困境。還有知音的人嗎？不奮發咬人的獅子之勇，追逐土塊到什麼時候才休止？』 癸酉年（1633年）十一月初一日，師父在崇福關室圓寂。世壽八十三歲，僧臘六十四年。全身塔在天目山陽和峰的山腳下。
宜興磬山云居行嶺禪師 江西臨江楊氏之子。聽說天童密和尚興盛教化，前往依止。後來參訪大覺老人于報恩寺，遵守一日不作一日不食的戒律，砍柴十年，徹底研究自己的事情。大覺禪師提拔他為堂司。一日，大覺禪師問：『百丈被馬祖扭鼻有省悟，如何是他的省悟之處？』 師父
【English Translation】 English version: The 'Climbing the Tree' story. Arriving at the point of questioning by Tiger Head, Jue (覺, Enlightenment) sternly said, 'What Tiger Head sits on the seat, Dog Head sits on the seat?' The Master, at that moment, the things obstructing his chest were completely swept away. Thereupon, he publicly chanted the 'Climbing the Tree' story, which was greatly approved by Zen Master Jue. Later, he emerged into the world and resided at the Bliss Monastery in Xinghua, and then moved to the Sea Assembly Temple in Jingxi. In the midsummer of Gengshen year (1620), he was invited to preside over Tianmu Mountain. In the spring of Xinwei year (1631), he was again invited to preside over Chongfu Temple. A monk asked, 'The sentence that cannot be spoken even with utmost effort, who is the one who attains it?' The Master raised his hand and said, 'Ashamed.' The monk asked, 'What is it like after attaining it?' The Master said, 'Two bowls of porridge and one meal.' The monk further said, 'If a person who is out of the ordinary suddenly comes, how should one meet him?' The Master said, 'Beat a retreat.' The monk asked, 'When a person who has greatly died comes back to life, what is it like?' The Master said, 'Only one piece is obtained.' The monk further said, 'No night travel is allowed, how is it when one must arrive by dawn?' The Master said, 'This night, the moon is full, where is there no clear light?' Ascending the hall to preach: 'The Reward Body and Transformation Body are not the true Buddha, nor are they the ones who preach the Dharma. Then which one is the Dharmakaya Buddha?' Immediately raising the whisk, he said, 'The naked skeleton is exposed grandly, washing clean the frost of the world and the forest. The golden crow shines on the Fusang country in the morning, and the light shines throughout the world.' Then he put down the whisk and opened his chest, saying, 'This old monk has a few hairs covering his gall.' Instructing the assembly: He cited the story of Xiangyan (香嚴, a Zen monk) climbing the tree. The Master said, 'Kongming (孔明, Zhuge Liang's courtesy name) meticulously arranged the 'Rest,' 'Life,' 'Harm,' 'Block,' 'Scene,' and 'Death' formations, startlingly opening the Eight Trigrams Formation Map. If one is not an expert accustomed to battle, one will naturally be trapped. Are there any kindred spirits? If one does not exert the courage of a biting lion, when will the chasing of clods cease?' On the first day of the eleventh month of Guiyou year (1633), the Master passed away in the Chongfu Guan room. His age was eighty-three, and his monastic age was sixty-four. His whole body pagoda is at the foot of Yanghe Peak on Tianmu Mountain.
Zen Master Xingling of Qingshan Yiju in Yixing A son of the Yang family of Linjiang, Jiangxi. Hearing of the flourishing teachings of Abbot Mitian (密和尚, Close Monk) of Tiantong, he went to rely on him. Later, he visited Elder Dajue (大覺老人, Great Enlightenment Elder) at Baoen Temple, adhering to the precept of 'one day of no work, one day of no food,' chopping wood for ten years, thoroughly studying his own affairs. Zen Master Dajue promoted him to the position of hall manager. One day, Zen Master Dajue asked, 'Baizhang (百丈, a Zen master) was enlightened by Mazu (馬祖, a Zen master) twisting his nose, what is the point of his enlightenment?' The Master
云。十字街頭遇父親。覺云。何不道打失鼻頭張大口。師云。有理不在高聲。覺云。掩卻拜單聻。師云。俊鷂撲天飛。覺云。又道有理不在高聲。覺又問。百丈云。即此用離此用。馬祖掛拂舊處。馬祖云。即此用離此用。百丈亦掛拂舊處。為甚馬祖卻與他一喝。師云。虎頭虎尾一時收。覺云。百丈已有省。解卷席解掛拂。如何又道於此三日耳聾。師云。不是個中人不知。覺云。雪竇曰。大冶精金。應無變色。聻。師云。千峰勢到岳邊止。萬派聲歸海上消。覺云。張無盡。為甚不肯他。師云。情知他是個俗人。覺云。大慧為甚卻肯無盡。師云。偶爾成文。覺云。你若作大慧時如何。師云。居士更須吃棒始得。覺云。我道。許他各具一隻眼。師禮拜。覺云。你作無盡時如何。師云。某甲今日耳聾。覺云。何不道下官造次。覺次日又問師。如何是就事藏鋒。師指幾上硯云。者硯。盡大地人提不起。覺云。如何是就理藏鋒。師云。虛空裹大千。覺云。如何是理事俱藏鋒。師云。喚作虛空。卻是硯瓦。喚作硯瓦。卻是虛空。覺云。如何是不涉理事。師云。某甲不識得。覺打出。草堂老人示寂。覺哀毀遇禮。大眾亦封鍋閉廚。覺垂示云。我作那吒太子時如何。師進云。樂則同歡。覺令開鍋。順治乙未秋。荊溪諸檀越。堅懇大覺老人
。主持磬山。覺令師代為首眾。至年七十。覺始命升座開堂。復贈偈曰。年臻七十始開堂。慣自將身入眾藏。今日寶花王座上。烏藤痛處好宣揚。僧問。洪鐘在架。隨扣隨應。未扣時。聲在甚麼處。師云。罕逢知音。進云。某何不聞。師云。怎怪得山僧。僧問。掀翻大海。抖擻虛空。因甚平地上抬腳不起。師云。門裡出身易。身里出門難。僧問。百尺竿頭如何進步。師云。速退速退。進云。退後如何。師云。不快漆桶。康熙丁巳春。眾請繼席天目。戊午歲大旱。明年春。持缽姑蘇。復歸棲水。遂示寂。世壽八十有二。弟子迎龕。塔于磬山之壽藏。語錄十卷。行世。
杭州良渚崇福濟芝行覺禪師
四明慈溪王氏子。幼孤苦。及長。每思世界廣闊。不知從何起止。一日偶經講寺。值演金剛般若。即猛念生死。決志出塵。時年二十有二。聞報恩和尚乃大善知識。遂投剃染。令參父母未生前話。一日入室。請益無夢無想無見無聞話。聲未絕。被覺連棒打出。師當下豁然。一日覺問。有句無句。如藤倚樹。汝如何會。師云。有水皆含月。無山不帶云。覺云。樹倒藤枯。又作么生。師云。狡兔移窠眠嫩草。癡人猶自守枯樁。一日覺又問。趙州道。臺山婆子。為汝勘破了也。且道。有勘破無勘破。師云。有勘破。覺云。
【現代漢語翻譯】 現代漢語譯本：主持磬山（地點）。覺令師代替擔任首座。到七十歲時，覺才命他升座開堂。又贈送偈語說：『年已七十才開堂，習慣了將自身藏於大眾之中。今日在寶花王座上，烏藤痛處好好宣揚。』僧人問：『洪鐘掛在架上，隨著敲擊而應聲。未敲擊時，聲音在哪裡？』師說：『難得遇到知音。』僧人進言：『我為什麼聽不到？』師說：『怎能怪山僧我呢？』僧人問：『掀翻大海，抖擻虛空，為什麼平地上抬腳卻起不來？』師說：『門裡出身容易，身里出門難。』僧人問：『百尺竿頭如何進步？』師說：『速退速退。』僧人進言：『退後如何？』師說：『不快漆桶。』康熙丁巳年（1677年）春天，大眾請他繼承天目山的席位。戊午年（1678年）大旱。第二年春天，持缽前往姑蘇，又回到棲水。於是示寂。世壽八十二歲。弟子們迎回靈龕，安葬在磬山的壽藏。語錄十卷，流傳於世。
杭州良渚崇福濟芝行覺禪師
是四明慈溪王氏之子。幼年孤苦。長大后，常常思考世界廣闊，不知從何處開始，到何處結束。一日偶然經過講寺，正值演說《金剛般若經》，立刻猛醒生死之事，決心出家。當時二十二歲。聽說報恩和尚是大善知識，於是投奔剃度。命他參究『父母未生前』的話頭。一日入室，請教『無夢無想無見無聞』的話。聲音未落，被覺禪師連棒打出。行覺禪師當下豁然開悟。一日，覺禪師問：『有句無句，如藤倚樹，你如何理解？』行覺禪師說：『有水的地方都含著月影，沒有山的地方不帶著雲彩。』覺禪師說：『樹倒藤枯，又該怎麼辦？』行覺禪師說：『狡兔移窩到嫩草處睡覺，癡人還守著枯樹樁。』一日，覺禪師又問：『趙州禪師說，臺山婆子，被我勘破了。那麼，到底是有勘破還是沒有勘破？』行覺禪師說：『有勘破。』覺禪師說：『
【English Translation】 English version: He presided over Qingshan (location). Jue ordered him to act as the head of the assembly. When he reached the age of seventy, Jue then ordered him to ascend the seat and open the hall. He also presented a verse saying: 'Reaching seventy years old, you begin to open the hall, accustomed to hiding yourself among the masses. Today, on the Treasure Flower King's seat, the painful points of the black cane should be well proclaimed.' A monk asked: 'The great bell is on the frame, responding with each strike. When it is not struck, where is the sound?' The master said: 'Rarely do I meet a kindred spirit.' The monk continued: 'Why can't I hear it?' The master said: 'How can you blame this mountain monk?' A monk asked: 'Overturning the great sea, shaking the void, why can't I lift my foot on the flat ground?' The master said: 'It is easy to come out from within the door, but difficult to go out from within oneself.' A monk asked: 'How to progress beyond the hundred-foot pole?' The master said: 'Retreat quickly, retreat quickly.' The monk continued: 'What about after retreating?' The master said: 'Not a pleasant lacquer bucket.' In the spring of Kangxi Ding Si year (1677 AD), the assembly invited him to succeed the seat of Tianmu Mountain. In the Wu Wu year (1678 AD), there was a great drought. The following spring, he carried his bowl to Gusu and then returned to Qishui. Then he passed away. His age was eighty-two. The disciples welcomed back the spirit niche and buried it in the longevity tomb of Qingshan. The recorded sayings, in ten volumes, are circulated in the world.
Zen Master Xingjue of Chongfu Jizhi Temple in Liangzhu, Hangzhou
He was the son of the Wang family of Cixi, Siming. He was orphaned and suffered in his childhood. When he grew up, he often thought about the vastness of the world, not knowing where it began and where it ended. One day, he happened to pass by a lecture temple, and it happened to be expounding the 'Diamond Prajna Sutra', and he immediately awakened to the matter of life and death, and resolved to leave the world. At that time, he was twenty-two years old. He heard that the monk Baoen was a great virtuous teacher, so he went to be tonsured. He was ordered to investigate the topic of 'before parents were born'. One day, he entered the room and asked about the words 'no dream, no thought, no seeing, no hearing'. Before the sound fell, he was beaten out by Zen Master Jue with a stick. Zen Master Xingjue suddenly became enlightened. One day, Zen Master Jue asked: 'With or without a phrase, like a vine relying on a tree, how do you understand it?' Zen Master Xingjue said: 'Where there is water, there is moonlight, and where there is no mountain, there are clouds.' Zen Master Jue said: 'If the tree falls and the vine withers, what should be done?' Zen Master Xingjue said: 'The cunning rabbit moves its nest to sleep in the tender grass, and the foolish man still guards the dry stump.' One day, Zen Master Jue asked again: 'Zen Master Zhaozhou said, the old woman of Mount Tai, I have seen through her. So, is there seeing through or not seeing through?' Zen Master Xingjue said: 'There is seeing through.' Zen Master Jue said: '
那裡是勘破處。師云。用盡自己心。笑破他人口。覺云。恁么則趙州亦在里許。師云。知即得。覺笑云。你還覺麵皮重么。師便鞠躬低首。覺云。山僧罪過。師作禮。覺頷之。乃結茆於前溪大聖庵。枕石鋤云。瀟灑自適。大覺老人示寂。后師應請住崇福 僧參。師問云。你今日念普佛么。曰念。師云。唸佛的是誰。曰不會。師云。漱口去。僧問。不是心不是佛不是物。是個甚麼。師云。拄杖長七尺。進云。不會。師云。扶過斷橋水。伴歸明月村 晚參。舉昔日大慧禪師云。徑山莊無寸土田。今夏隨宜結眾緣。慵論道懶談禪。拄杖挑來個個圓。不用息心除妄想。大家吃飯了噇眠。噇眠即不無。倘或夢中有人索飯錢。作么生。依稀似曲才堪聽。又被風吹別調中。師云。徑山恁么入草求人。不覺舌頭拖地。檢點將來。大似壓良為賤。崇福則不然。雄峰不置半分田。日給持盂助眾緣。也沒道也無禪。脫賺方來萬萬千。更有一般好笑處。蚤叮蚊咬髑髏穿。阿呵呵。樂不樂。大家相聚吃莖齏。不喚作莖齏也大錯。捉敗千七百個老古錐。鐵牛迸斷黃金索。喝一喝。擲拂子下座。師生平儉約。謹慎許可。一日忽示微疾。謂門人契真曰。餘四十年來。不輕許可。汝當保任此事。即沐浴更衣。眾請偈語。師厲聲云。無偈豈死不得么。遂坐脫
【現代漢語翻譯】 現代漢語譯本： 『那裡是勘破處』。 師父說：『用盡自己的心，笑破他人的口。』 覺（僧人名）說：『這麼說來，趙州（禪師名）也在這裡面了。』 師父說：『知道就好。』 覺笑著說：『你還覺得面皮厚嗎？』 師父便鞠躬低頭。 覺說：『山僧（謙稱）罪過。』 師父作揖。 覺點頭認可。 於是（覺）在前溪大聖庵結廬而居，枕著石頭，鋤著雲霧，瀟灑自在。 大覺老人圓寂后，師父應邀住持崇福寺。 有僧人蔘拜。 師父問道：『你今天念普佛（一種佛教儀式）嗎？』 回答說：『念。』 師父說：『唸佛的是誰？』 回答說：『不會。』 師父說：『漱口去。』 僧人問：『不是心，不是佛，不是物，那是什麼？』 師父說：『拄杖長七尺。』 （僧人）進一步問：『不會。』 師父說：『扶過斷橋水，伴歸明月村。』 晚參時，師父舉例說昔日大慧禪師（禪師名）說：『徑山（山名）莊沒有一寸土地，今年夏天隨意結眾生之緣。 懶得論道，懶得談禪，拄杖挑來個個圓。 不用息心，除去妄想，大家吃飯了就睡覺。 睡覺是不錯，倘若夢中有人索要飯錢，怎麼辦？ 依稀好像曲子才剛能聽，又被風吹到別的調子里去了。』 師父說：『徑山這樣在草叢裡找人，不知不覺舌頭拖到地上。 檢查起來，很像壓迫良民為奴隸。 崇福寺則不然，雄峰不置半分田，每天拿著缽盂幫助眾生結緣。 也沒說道，也沒有禪，白白放過萬萬千。 更有一般好笑的地方，早被蚊子咬穿了頭顱。 阿呵呵，快樂不快樂？ 大家相聚吃醃菜。 不叫它醃菜也大錯。 捉住了千七百個老古錐（指老修行）。 鐵牛掙斷了黃金鎖。』 喝一聲，扔下拂塵下座。 師父一生節儉，謹慎許可（他人）。 一天忽然示現輕微的疾病，告訴門人契真（人名）說：『我四十年來，不輕易許可（他人）。 你應當保任此事。』 隨即沐浴更衣。 眾人請求（師父）留下偈語。 師父厲聲說：『沒有偈語難道就不能死嗎？』 於是坐化圓寂。
【English Translation】 English version: 'That is the place of thorough understanding.' The Master said, 'Exhaust your own mind and laugh at others' mouths.' Jue (name of a monk) said, 'In that case, Zhao Zhou (name of a Zen master) is also in it.' The Master said, 'Knowing is enough.' Jue laughed and said, 'Do you still feel your face is thick?' The Master then bowed deeply. Jue said, 'This mountain monk (humble term) is guilty.' The Master bowed. Jue nodded in approval. Thereupon, (Jue) built a hermitage at the Dasheng Nunnery in Qianxi, resting his head on stones and hoeing the clouds, carefree and content. After the Great Awakened Elder passed away, the Master accepted an invitation to reside at Chongfu Temple. A monk came to pay respects. The Master asked, 'Are you reciting the Universal Prayer (a Buddhist ritual) today?' He replied, 'Yes.' The Master said, 'Who is reciting the Buddha?' He replied, 'I don't know.' The Master said, 'Go rinse your mouth.' The monk asked, 'It is not mind, not Buddha, not object, what is it?' The Master said, 'The staff is seven feet long.' (The monk) further asked, 'I don't understand.' The Master said, 'Support him across the broken bridge, accompany him back to the moonlit village.' During the evening meditation, the Master cited the example of Zen Master Dahui (name of a Zen master) of the past, saying, 'Jingshan (name of a mountain) Village has not an inch of land, this summer, it casually forms connections with sentient beings. Too lazy to discuss the Way, too lazy to talk about Zen, the staff carries everything round. No need to quiet the mind, remove delusions, everyone eats and then sleeps. Sleeping is not bad, but if someone asks for food money in a dream, what to do? It vaguely seems like the tune is just barely audible, and then it is blown by the wind into another tune.' The Master said, 'Jingshan is seeking people in the grass like this, unknowingly dragging his tongue on the ground. Upon inspection, it is very much like oppressing good people into slavery. Chongfu Temple is not like that, Xiongfeng does not set aside half a field, every day holding a bowl to help sentient beings form connections. There is no Way, and there is no Zen, letting go of tens of thousands of deceptions. There is even more to laugh at, the skull has long been bitten through by mosquitoes. Ah ha ha, happy or not? Everyone gathers together to eat pickled vegetables. It would be a great mistake not to call it pickled vegetables.' He captured thousands of old practitioners (referring to old cultivators). The iron ox broke the golden lock.' With a shout, he threw down the whisk and descended from the seat. The Master was frugal throughout his life, and cautious in his permissions (of others). One day, he suddenly manifested a slight illness and told his disciple Qizhen (name of a person), 'For forty years, I have not easily permitted (others). You should take responsibility for this matter.' Then he bathed and changed his clothes. The crowd requested (the Master) to leave a verse. The Master said sternly, 'Can't I die without a verse?' Then he sat in meditation and passed away.
。世壽六十四。僧臘四十二。弟子奉全身。葬于大覺老人衣缽塔之右。
潤州夾山竹林六解行恒禪師
江陰劉氏子。弱冠。受業於邑之乾明寺唯心老宿。年二十二。往參磬山修和尚。山示以父母未生前話。因進具。聞鄰僧受食盂缽作聲。忽然身心踴躍。即入室白磬山。山云。試道來。師擬對。山驀掩師口云。道道。師擬議。山便掌。後山示寂。依大覺老人于報恩。舉一口吸盡西江水話。師下語不契。值渡錢塘江有省。頌云。西江一口直吞干。蝦蟹魚龍命已安。大丈夫兒全意氣。始從今日肚皮寬。順治辛丑秋。受夾山竹林寺請。一住九載。辛亥冬十月。覆住雲陽嘉山寺。僧問。如何是不動尊。師云。驢自去馬自來。僧問。如何一體三寶。師云。一粥兩飯。僧問。一口氣不來。向何處去。師云。不是河南。便是河北 上堂。山河大地。草木叢林。皆是恒沙劫千佛數。刺你眼睛。無處回互。東山水上行。西河火里坐。驀卓拄杖。下座 示眾。舉世尊臨入涅槃時。因文殊請再轉法輪。世尊召文殊曰。吾四十九年住世。未曾說一字。你請我再轉法輪。吾曾轉法輪耶。師云。文殊被世尊推倒了也。山僧若在當時。待世尊恁么道。便白椎云。諦觀法王法。法王法如是。康熙丁巳十月十六日。師至潤州八公洞漢隱庵示寂。
【現代漢語翻譯】 現代漢語譯本：世壽六十四歲，僧臘四十二年。弟子們遵照遺願，將他的全身安葬在大覺老人衣缽塔的右側。
潤州（今江蘇鎮江）夾山竹林六解行恒禪師
是江陰（今江蘇江陰）劉氏之子。年輕時，在當地的乾明寺跟隨唯心老宿學習。二十二歲時，前往參拜磬山修和尚。磬山和尚用『父母未生前』的話來開示他。於是他正式剃度出家。一次，聽到鄰近的僧人吃飯時盂缽發出聲響，忽然身心感到振奮躍動。立即進入磬山和尚的房間稟告此事。磬山和尚說：『試著說出來。』禪師剛要回答，磬山和尚突然摀住他的嘴說：『說！說！』禪師猶豫不決，磬山和尚便打了他一掌。後來磬山和尚圓寂，禪師依止大覺老人在報恩寺。大覺老人舉『一口吸盡西江水』的話頭來考較他，禪師的回答不契合。一次渡錢塘江時有所領悟，作頌說：『西江一口直吞干，蝦蟹魚龍命已安。大丈夫兒全意氣，始從今日肚皮寬。』清朝順治辛丑年（1661年）秋天，應夾山竹林寺的邀請前去住持，住了九年。康熙辛亥年（1671年）冬十月，又去雲陽嘉山寺住持。有僧人問：『如何是不動尊（指佛或菩薩的堅定不移的本性）？』禪師說：『驢自去，馬自來。』僧人問：『如何是一體三寶（指佛、法、僧三者本為一體）？』禪師說：『一粥兩飯。』僧人問：『一口氣不來，向何處去？』禪師說：『不是河南，便是河北。』
上堂說法時，禪師說：『山河大地，草木叢林，都是恒河沙數劫以來千佛所化現。刺你眼睛，讓你無處迴避。東山在水上行走，西河在火里安坐。』說完，猛地拄了一下拄杖，走下座位。
開示大眾時，禪師說：『世尊（釋迦牟尼佛）臨近涅槃時，因為文殊（文殊菩薩）請求再次轉法輪（宣講佛法），世尊召喚文殊說：『我四十九年住世，未曾說過一字。你請我再次轉法輪，我曾經轉過法輪嗎？』禪師說：『文殊被世尊推倒了。』山僧（謙稱自己）如果當時在場，等世尊這樣說，便會打椎（敲擊法器）說：『諦觀法王法，法王法如是。』康熙丁巳年（1677年）十月十六日，禪師在潤州八公洞漢隱庵圓寂。
【English Translation】 English version: His age at death was sixty-four, and his monastic age was forty-two. His disciples, in accordance with his wishes, buried his whole body to the right of the Dagjue (Great Enlightenment) Elder's robe and bowl pagoda.
Chan Master Heng of Zhulin (Bamboo Forest) Temple on Jiashan (Mount Jia) in Runzhou (present-day Zhenjiang, Jiangsu)
He was a son of the Liu family of Jiangyin (present-day Jiangyin, Jiangsu). In his youth, he studied at Qianming (Clear Understanding) Temple in his hometown, following the elder Weixin (Only Mind). At the age of twenty-two, he went to pay respects to Monk Xiu of Qingshan (Mount Qing). Monk Xiu instructed him with the words 'before your parents were born.' Thereupon, he formally took ordination. Once, hearing the sound of a neighboring monk's eating bowl, he suddenly felt his body and mind leap with joy. He immediately entered Monk Xiu's room to report this. Monk Xiu said, 'Try to express it.' As the Chan Master was about to answer, Monk Xiu suddenly covered his mouth and said, 'Speak! Speak!' The Chan Master hesitated, and Monk Xiu slapped him. Later, after Monk Xiu passed away, the Chan Master relied on the Dagjue Elder at Bao'en (Repaying Kindness) Temple. The Dagjue Elder used the topic of 'swallowing the entire West River in one gulp' to test him, but the Chan Master's response did not fit. Once, while crossing the Qiantang River, he had an awakening and composed a verse saying: 'Swallowing the West River in one gulp, the shrimp, crabs, fish, and dragons are now at peace. A true great man with complete spirit, from today on, his belly is wide.' In the autumn of the Xin Chou year of the Shunzhi reign (1661) of the Qing Dynasty, he accepted the invitation of Zhulin Temple on Jiashan to reside there, staying for nine years. In the tenth month of the Xin Hai year of the Kangxi reign (1671), he again resided at Jiashan Temple in Yunyang. A monk asked, 'What is the immovable one (referring to the steadfast nature of a Buddha or Bodhisattva)?' The Chan Master said, 'The donkey goes its own way, the horse comes its own way.' A monk asked, 'What is the one-body Three Jewels (referring to the Buddha, Dharma, and Sangha as being one)?' The Chan Master said, 'One porridge, two meals.' A monk asked, 'When the last breath does not come, where does one go?' The Chan Master said, 'Not Henan, then Hebei.'
When lecturing from the high seat, the Chan Master said, 'The mountains, rivers, earth, grasses, and trees are all manifestations of the thousands of Buddhas from countless kalpas. They prick your eyes, leaving you nowhere to hide. The East Mountain walks on water, the West River sits in fire.' After speaking, he struck his staff forcefully and stepped down from the seat.
When instructing the assembly, the Chan Master said, 'When the World Honored One (Shakyamuni Buddha) was approaching Nirvana, because Manjusri (Manjusri Bodhisattva) requested him to turn the Dharma wheel (preach the Dharma) again, the World Honored One summoned Manjusri and said, 'I have lived in the world for forty-nine years and have not spoken a single word. You ask me to turn the Dharma wheel again; have I ever turned the Dharma wheel?' The Chan Master said, 'Manjusri was pushed down by the World Honored One.' If this mountain monk (humble reference to himself) were present at that time, after the World Honored One said this, I would strike the gavel (strike the instrument) and say, 'Attentively observe the Dharma King's Dharma; the Dharma King's Dharma is thus.' On the sixteenth day of the tenth month of the Ding Si year of the Kangxi reign (1677), the Chan Master passed away at Hanyin Hermitage in Bagong Cave in Runzhou.
世壽六十五。僧臘四十四。門人奉全身於漢隱之右。塔焉。
新安道仁行本禪師
新安人。參大覺老人于崇福。一日呈二頌。一拈花頌云。佛法本無法。粥飯家常話。以水相澆水。騙人又拈花。一外道問佛頌云。左山右水露堂堂。默付密傳豈商量。悟者方知人骨體。難把虛空作斗量。覺謂。師本不嫻文墨。以水澆水四字。卻搔著山僧癢處。發明昔日事。卻甚相當。復召師問云。你在靈山見世尊拈花時如何。師云。是他敗闕。覺乃豎拂子。謂眾曰。大眾道看。良久云。一絲寒撒千峰外。漠漠魚龍動地雷。師后開法于新安之華山。石塔在焉。
侍者曉云行謀禪師
楚人。參大覺老人于報恩。發明己事。順治庚子秋。侍覺再奉 詔旨于萬善殿。升座。師出問。口吞佛祖。還同入泥入水。有主有賓。因甚卻在千峰頂上。覺云。正要阇黎恁么舉。師云。直得宗風永振。萬類瞻依。覺云。過者邊道場圓滿。覺復升座。師又出問。昔日趙州。今朝和尚。覺便喝。師云。有所譽者。有所試者。覺云。被你兩番鈍置。師云。卻是行謀罪過。后歸楚。未出世而逝。
書記響雪行澄禪師
姑蘇長洲人。投大覺老人芟染。覺一日問師。如何是三十年不少鹽醬。師云。賣弄不少。覺遂休。
西堂琴水
【現代漢語翻譯】 世壽六十五歲。僧臘四十四年。門人將其全身安葬于漢隱之右，並建塔紀念。
新安道仁行本禪師
新安人。在崇福寺參拜大覺老人。一日，呈上兩首頌。一首是《拈花頌》：『佛法本來就無法，如同粥飯一樣是家常話。用水來澆水，騙人又去拈花。』另一首是《外道問佛頌》：『左山右水，坦露無遺。默默交付，秘密相傳，豈容商量？領悟者方知人的骨骼體魄，難以用虛空來衡量。』大覺老人說：『這位禪師原本不擅長文墨，但「以水澆水」這四個字，卻搔到了老衲的癢處，發明了昔日之事，非常恰當。』又召來禪師問道：『你在靈山會上，見到世尊（釋迦牟尼佛）拈花時，作何感想？』禪師說：『是他露出了破綻。』大覺於是豎起拂塵，對眾人說：『大家說說看。』良久，說道：『一絲寒意灑向千峰之外，廣闊無垠，魚龍驚動，如地雷般震響。』禪師後來在新安的華山開創道場，石塔至今還在。
侍者曉云行謀禪師
楚地人。在報恩寺參拜大覺老人，領悟了自己的本性。順治庚子年（1660年）秋，跟隨大覺再次在萬善殿奉旨升座。禪師出列提問：『口吞佛祖，是否也一同陷入泥水之中？有主有賓，為何卻在千峰頂上？』大覺說：『正要你這樣發問。』禪師說：『使得宗風永遠振興，萬類瞻仰依靠。』大覺說：『過了這邊，道場就圓滿了。』大覺再次升座，禪師又出列提問：『昔日的趙州禪師，今日的和尚您，如何看待？』大覺便喝斥一聲。禪師說：『有所讚譽，有所試探。』大覺說：『被你兩次難住了。』禪師說：『這卻是行謀的罪過。』後來回到楚地，未及開創道場就去世了。
書記響雪行澄禪師
姑蘇長洲人。投奔大覺老人剃度出家。大覺一日問禪師：『如何是三十年不少鹽醬？』禪師說：『賣弄不少。』大覺於是作罷。
西堂琴水
【English Translation】 His earthly life was sixty-five years. His monastic life was forty-four years. His disciples buried his whole body to the right of Han Yin, and built a pagoda there.
Zen Master Daoren Xingben of Xin'an
He was a native of Xin'an. He visited Elder Dajue at Chongfu Temple. One day, he presented two verses. One was the 'Flower-Picking Verse': 'The Buddha-dharma is originally without dharma, like porridge and rice, just everyday talk. Using water to water water, deceiving people and picking flowers again.' The other was the 'Heretic Questioning Buddha Verse': 'Left mountain, right water, openly revealed. Silently entrusted, secretly transmitted, how can it be discussed? Those who awaken know the human skeleton, difficult to measure emptiness with a dipper.' Dajue said, 'The master is originally not skilled in writing, but the four words 'using water to water water' scratch the old monk's itch, revealing past events, which is very appropriate.' He then summoned the master and asked, 'When you saw the World-Honored One (Sakyamuni Buddha) picking a flower at Ling Mountain, what did you think?' The master said, 'It was his flaw.' Dajue then raised his whisk and said to the assembly, 'Everyone, say something.' After a long silence, he said, 'A trace of coldness scatters beyond a thousand peaks, vast and boundless, fish and dragons stir, like thunder shaking the earth.' The master later founded a monastery at Huashan in Xin'an, where the stone pagoda still stands.
Attendant Xiaoyun Xingmou Zen Master
He was a native of Chu. He visited Elder Dajue at Bao'en Temple and realized his own nature. In the autumn of the Gengzi year (1660) of the Shunzhi reign, he followed Dajue again to ascend the seat at Wanshan Hall by imperial decree. The master came forward and asked, 'Swallowing the Buddhas and Patriarchs, is it the same as entering the mud and water? With host and guest, why is it on the summit of a thousand peaks?' Dajue said, 'I want you to ask like this.' The master said, 'Making the lineage forever flourish, all beings look up to and rely on.' Dajue said, 'Passing this side, the monastery is complete.' Dajue ascended the seat again, and the master came forward again and asked, 'The Zhao Zhou of the past, the abbot of today, how do you view them?' Dajue then shouted. The master said, 'There is praise, there is testing.' Dajue said, 'You have stumped me twice.' The master said, 'This is Xingmou's fault.' Later, he returned to Chu and passed away before founding a monastery.
Secretary Xiangxue Xingcheng Zen Master
He was a native of Changzhou, Suzhou. He joined Elder Dajue to be tonsured and ordained. One day, Dajue asked the master, 'What is it to not lack salt and soy sauce for thirty years?' The master said, 'Showing off not lacking.' Dajue then stopped.
Xitang Qinshui
行韶禪師
世籍金臺。久歷講肆。參大覺老人于報恩。復侍覺入天目。發明己事。一日覺問。因甚頭角四蹄俱過了。尾巴過不得。即云。坐斷十方猶點額。密移一步看飛龍。覺印之以偈。有教河深入不濕腳。禪域窮幽見日枯之句。后歸金臺。示寂昌化寺。
常熟拂水地藏洪濟演禪師
絳州張氏子。隨大覺琇。應召于萬善殿。一日上同琇坐次。上問師。你那裡人。師曰。山西平陽。上曰。出家幾時。師曰。歲半。上顧琇曰。為甚者樣早。琇曰。疇昔願力。上曰。可曾悟道么。琇曰。已見本來面目。上曰。如何是本來面目。師曰。今日親見陛下。上曰。和尚聻。師曰。兩重公案。上大悅。為雨錢庵主掩關。小參。盡大地是個關房。本無出入。盡大地是個法身。本無動靜。既無出入。又無動靜。為甚麼今日特地。乃舉封皮云。還會么。劃然坐斷萬重云。鐵壁銀山須粉碎。
萬安法海祖山地禪師
元旦小參。師以拂子打圓相云。一年十二月。一月三十日。一日十二時。年年月月。日日時時。佛殿山門。燈籠露柱。胡張三黑李四。撞頭磕額拜新年。覿面相呈無彼此。放下拂子云。孟春猶寒。伏惟珍重。師問僧云。冒雨衝風去。披星帶月回。如何是塵中主。進云。朔風滿面。師笑云。有勞阇黎。康
【現代漢語翻譯】 現代漢語譯本
行韶禪師
俗家是金臺人。長久以來研究講習佛法。在報恩寺參拜大覺老人。又跟隨大覺到天目山，領悟了自己的事情。一天，大覺問：『為什麼頭和角、四蹄都過去了，尾巴卻過不去？』行韶禪師回答說：『坐斷十方仍然需要點額，悄悄移動一步觀看飛龍。』大覺用偈語印證他，偈語中有『教河深入不濕腳，禪域窮幽見日枯』的句子。後來回到金臺，在昌化寺圓寂。 常熟拂水地藏洪濟演禪師
是絳州張氏之子。跟隨大覺琇，在萬善殿剃度。一天，禪師與大覺琇一同坐著，大覺琇問禪師：『你是哪裡人？』禪師說：『山西平陽。』大覺琇問：『出家多久了？』禪師說：『半年。』大覺琇回頭對別人說：『為什麼這麼早？』禪師說：『是往昔的願力。』大覺琇問：『可曾悟道？』禪師說：『已經見到本來面目。』大覺琇問：『如何是本來面目？』禪師說：『今日親見陛下。』大覺琇問：『和尚您呢？』禪師說：『這是兩重公案。』大覺琇非常高興。為雨錢庵主掩關，進行小參。『整個大地就是一個關房，本來就沒有出入。整個大地就是一個法身，本來就沒有動靜。既然沒有出入，又沒有動靜，為什麼今日特地？』於是舉起封皮說：『會么？劃然坐斷萬重云，鐵壁銀山須粉碎。』 萬安法海祖山地禪師
元旦小參。禪師用拂子畫圓相說：『一年十二月，一月三十日，一日十二時。年年月月，日日時時。佛殿山門，燈籠露柱，胡張三黑李四，撞頭磕額拜新年，覿面相呈無彼此。』放下拂子說：『孟春猶寒，伏惟珍重。』禪師問僧人說：『冒雨衝風去，披星帶月回，如何是塵中主？』僧人回答說：『朔風滿面。』禪師笑著說：『有勞阇黎。』康（公元1125-1126）
【English Translation】 English version
Hang Shao Chan Master (Zen Master)
His family was from Jintai. He had studied and lectured on Buddhism for a long time. He visited the Elder Dajue (Great Enlightenment) at Bao'en Temple. He then followed Dajue to Tianmu Mountain, where he realized his own affairs. One day, Dajue asked: 'Why have the head, horns, and four hooves all passed, but the tail cannot pass?' He replied: 'Sitting firmly across the ten directions still requires a touch on the forehead; subtly move one step to watch the flying dragon.' Dajue confirmed him with a verse, which included the lines: 'The river of teachings runs deep without wetting the feet; the secluded Zen realm is exhausted, seeing the sun wither.' Later, he returned to Jintai and passed away at Changhua Temple. Changshu Fushui Dizang Hongji Yan Chan Master (Zen Master)
He was a Zhang from Jiangzhou. He followed Dajue Xiu and was tonsured at Wanshan Hall. One day, the master was sitting with Xiu, and Xiu asked him: 'Where are you from?' The master said: 'Pingyang, Shanxi.' Xiu asked: 'How long have you been a monk?' The master said: 'Half a year.' Xiu turned to others and said: 'Why so early?' The master said: 'It is from past vows.' Xiu asked: 'Have you attained enlightenment?' The master said: 'I have already seen my original face.' Xiu asked: 'What is the original face?' The master said: 'Today, I personally see Your Majesty.' Xiu asked: 'What about the abbot?' The master said: 'These are two layers of public cases.' Xiu was very pleased. He closed the door for the Rain Money Hermit and gave a small lecture: 'The entire earth is a closed room, originally without entry or exit. The entire earth is a Dharmakaya (Dharma body), originally without movement or stillness. Since there is no entry or exit, and no movement or stillness, why is it special today?' Then he raised the cover and said: 'Do you understand? Suddenly cutting off ten thousand layers of clouds, iron walls and silver mountains must be shattered.' Wan'an Fahaizu Shandi Chan Master (Zen Master)
New Year's Day small lecture. The master drew a circle with a whisk and said: 'One year has twelve months, one month has thirty days, one day has twelve hours. Year after year, month after month, day after day, hour after hour. The Buddha hall and mountain gate, the lanterns and pillars, Hu Zhangsan and Hei Lisi, bump their heads and bow to the New Year, presenting themselves face to face without any difference.' He put down the whisk and said: 'Early spring is still cold, please take care.' The master asked a monk: 'Going against the rain and wind, returning wearing stars and moon, what is the master in the dust?' The monk replied: 'The north wind is full of face.' The master smiled and said: 'Thank you, Venerable.' Kang (1125-1126 AD)
熙丙午秋。師示微疾。語諸弟子曰。四大假合。吾不久於世。說偈云。金風颯颯飄黃葉。明月團團遍九垓。一句瞭然超萬有。不須特地妄疑猜。至十一月五日。集眾開示法要。遂命西堂超頂。繼居方丈。夜分時。趺坐而逝。世壽五十有一。僧臘二十有一。茶毗。獲舍利若干。越數日。猶有于草間得之者。戊申夏。建塔于本山。兵部尚書淮南龔鼎孳。為之銘。 卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第五
維揚嗣祖沙門(寶輪際源高旻了貞)輯
天臺國清 達珍 編
南嶽下三十五世
五峰學禪師法嗣
潭州大溈養拙正明禪師
蒲州常氏祿山之仲子也。自幼慕出世法。二十辭親。剃髮于普陀。首參金粟。棒下不能領旨。一日見僧閱萬峰錄。有一歸何處話。猛力參究。時五峰學。居金粟西堂寮。師往請益。峰以竹篦打曰。眼觀一物即不是。但見絲毫便是塵。師當下心境兩忘。祇有個事。如擔百斤擔子放不下。一日入室。粟問。你來作么。師曰。挑水。粟曰。水桶在甚麼處。師擬對。粟劈頭便棒曰。打破了也。師從此發明心要。執役六年。有同參欲偕師住靜。師曰。我有三住靜。一本分事畢。二有兵戈難行。三無善知識開堂。我即住矣。后隨
【現代漢語翻譯】 現代漢語譯本 熙丙午年秋（1666年）。正明禪師略感不適，告訴眾弟子說：『四大（地、水、火、風）是虛假結合的，我將不久於人世。』說完偈語：『金風颯颯飄黃葉，明月團團遍九垓。一句瞭然超萬有，不須特地妄疑猜。』到了十一月五日，召集眾人開示佛法要義，於是命令西堂超頂，繼承住持之位。當夜，禪師跏趺而坐，安詳圓寂。世壽五十一歲，僧臘二十一歲。荼毗（火化）后，獲得舍利若干，過了幾天，還有人在草叢中找到舍利。戊申年夏（1668年），在本山建造佛塔，兵部尚書淮南龔鼎孳，為佛塔撰寫銘文。 卍新續藏第 85 冊 No. 1587 正源略集 正源略集卷第五 維揚嗣祖沙門（寶輪際源高旻了貞）輯 天臺國清 達珍 編 南嶽下三十五世 五峰學禪師法嗣 潭州大溈養拙正明禪師 正明禪師是蒲州常氏祿山的次子。自幼就仰慕出世之法，二十歲時辭別父母，在普陀剃度出家。最初參訪金粟禪師，在棒喝下未能領悟禪旨。一日，見到僧人閱讀《萬峰錄》，其中有一句『有一歸何處』的話，便猛力參究。當時五峰學禪師，住在金粟寺的西堂寮房，正明禪師前去請教。五峰學禪師用竹篦打他說：『眼觀一物即不是，但見絲毫便是塵。』正明禪師當下心境兩忘，只是有個『事』，如同肩挑百斤重擔放不下。一日入室請益，金粟禪師問：『你來做什麼？』正明禪師說：『挑水。』金粟禪師問：『水桶在什麼地方？』正明禪師剛要回答，金粟禪師劈頭便打，說：『打破了也！』正明禪師從此發明心要。執役六年。有同參想與禪師一同隱居，禪師說：『我有三件事未了，不能住靜。一是本分事未畢，二是有兵戈戰亂難以安行，三是沒有善知識開堂說法，如果這些事了結，我就可以住靜了。』後來跟隨
【English Translation】 English version In the autumn of the year Bingwu (1666) during the reign of Emperor Xi, the Master showed slight illness. He said to his disciples, 'The four elements (earth, water, fire, and wind) are falsely combined, and I will not be in this world for long.' He then spoke this verse: 'The golden wind rustles, scattering yellow leaves; the bright moon is round, shining over the nine realms. Understanding one sentence clearly transcends all existence; there is no need for special, groundless doubt and conjecture.' On the fifth day of the eleventh month, he gathered the assembly to expound the Dharma essence. He then appointed Xitang Chao Ding to succeed him as abbot. That night, he sat in the lotus position and passed away peacefully. His age was fifty-one, and his monastic age was twenty-one. After cremation (cremation), many sharira (relics) were obtained. Several days later, some were still found in the grass. In the summer of the year Wushen (1668), a pagoda was built on this mountain, and Gong Dingzi, the Minister of War of Huainan, wrote the inscription for it. Supplement to the Buddhist Canon Continued, Volume 85, No. 1587, Zheng Yuan's Brief Collection Zheng Yuan's Brief Collection, Volume 5 Compiled by Shramana (Baolun Jiyuan Gaomin Liao Zhen), a descendant of the ancestral lineage of Yangzhou Edited by Da Zhen of Guoqing Temple, Tiantai Thirty-fifth Generation from Nanyue Dharma Successor of Chan Master Wufeng Xue Chan Master Zhengming Yangzhuo of Dawei in Tanzhou Chan Master Zhengming was the second son of the Chang family of Lushan in Puzhou. From a young age, he admired the Dharma of transcending the world. At the age of twenty, he bid farewell to his parents and was tonsured at Putuo. He first visited Chan Master Jin Su, but failed to understand the essence of Chan under his blows and shouts. One day, he saw a monk reading the 'Wanfeng Record', and the phrase 'Where does one return?' aroused his intense investigation. At that time, Chan Master Wufeng Xue was residing in the West Hall of Jin Su Temple. Zhengming went to seek his instruction. Wufeng hit him with a bamboo staff and said, 'If the eye sees one thing, it is not it; if you see even a trace, it is dust.' Zhengming immediately forgot both mind and environment, and there was only this 'matter', like carrying a hundred-pound burden that could not be put down. One day, he entered the room for instruction. Chan Master Jin Su asked, 'What are you here for?' Zhengming said, 'Carrying water.' Jin Su asked, 'Where is the water bucket?' As Zhengming was about to answer, Jin Su struck him on the head and said, 'It's broken!' From this, Zhengming understood the essence of the mind. He served for six years. A fellow practitioner wanted to live in seclusion with the Master. The Master said, 'I have three things unfinished, so I cannot live in seclusion. First, my fundamental duty is not yet completed; second, there are wars and it is difficult to travel peacefully; third, there is no virtuous teacher opening a Dharma hall. If these things are completed, I can live in seclusion.' Later, he followed
峰住大溈。師為監院 示眾。大丈夫休擬議。翻身提起吹毛利。大鵬展翅絕遮攔。直透千重萬重去。師順治己丑春示寂。塔于本山之前阜。
漢月藏禪師法嗣(十四人)
蘇州三峰梵伊致禪師
海虞陶氏子。幼從寶巖朗公剃度。參三峰。令看竹篦子話。一夕聞松聲有省。峰問。子今在甚麼處行履。師曰。坐斷石床鐘夜半。一聲寒雁破云來。峰頷之。天啟七年。繼住三峰 上堂。打破無明窟。何處為家。踏翻人我山。阿誰是主。入魔入佛。任運施為。喚馬喚牛。誰人指擬。水自流雲無去。水茫茫天無際。喝一喝曰。那個是本來常住佛心地。師寂于崇禎戊辰。塔造本山。
杭州兜率一默成禪師
錢塘黃氏子。年二十三。投真如寺剃染。入云棲受息慈戒。次謁雲門圓具。尋參三峰。經七年不得契悟。時同參澹予垣。䇿之曰。此事。因循多年。若不明白。如何摺合。師直得愧汗浹背。而不能答。是夕坐至四鼓。垣舉竹篦話詰之。師擬對。垣以手驀掩師口。遂有省。乃曰。我會也。垣曰。會則且置。祇如生死到來時如何。師便喝。垣曰。一喝意旨如何。師曰。截斷老兄舌頭去在。遂趨方丈呈所得。峰頷之。一日侍峰。見僧請益三玄語。峰以手拈紅紙。翻覆示之。師忽然會得兩隻水牯牛。雙角無欄
【現代漢語翻譯】 現代漢語譯本 峰禪師住在浙江大溈山。當時禪師擔任監院，向大眾開示：大丈夫不應該猶豫不決，要立刻提起吹毛劍（比喻鋒利的智慧）斬斷煩惱。像大鵬一樣展開翅膀，沒有任何阻礙，直接穿透千重萬重障礙。禪師于順治己丑年（1649年）春天圓寂，塔建在本山的前面山丘上。
漢月藏禪師的法嗣（共十四人）
蘇州三峰梵伊致禪師
是海虞陶氏的兒子。從小跟隨寶巖朗公剃度出家。後來參訪三峰禪師，三峰禪師讓他參看『竹篦子』的話頭。一天晚上，聽到松樹的聲音有所領悟。三峰禪師問：『你現在在什麼地方修行？』禪師回答說：『我坐在石床上，半夜聽到鐘聲，一聲寒雁劃破雲層而來。』三峰禪師點頭認可。天啟七年（1627年），禪師繼承住持三峰寺。上堂開示：打破無明的窟穴，哪裡是家？踏翻人我執的山，誰是主人？入魔入佛，任憑自然施為。喚馬喚牛，誰來指責？水自流淌，云無所去，水茫茫，天無邊際。』禪師大喝一聲說：『哪個是本來常住的佛心地？』禪師于崇禎戊辰年（1628年）圓寂，塔建在本山。
杭州兜率一默成禪師
是錢塘黃氏的兒子。二十三歲時，到真如寺剃度出家，在云棲寺受息慈戒。之後拜見雲門圓具。後來參訪三峰禪師，經過七年沒有得到開悟。當時一同參學的澹予垣禪師鞭策他說：『這件事，拖延多年，如果不明白，如何了斷生死？』禪師聽後感到慚愧流汗，無法回答。當天晚上坐禪到四更時分，澹予垣禪師舉起竹篦子的話頭來詰問他。禪師想要回答，澹予垣禪師用手摀住他的嘴，禪師因此有所領悟，於是說：『我明白了！』澹予垣禪師說：『明白了就先放一邊，如果生死到來時怎麼辦？』禪師便大喝一聲。澹予垣禪師說：『這一喝的意旨是什麼？』禪師說：『截斷老兄的舌頭！』於是前往方丈室呈報自己所悟到的，三峰禪師點頭認可。一天，禪師侍奉三峰禪師，看到有僧人請教三玄語，三峰禪師用手拿起紅紙，翻來覆去地給他看，禪師忽然領悟到兩隻水牯牛，雙角沒有柵欄。
【English Translation】 English version Zen Master Feng lived at Mount Dawei. The Master, serving as supervisor, addressed the assembly: 'Great heroes should not hesitate. Turn around and pick up the hair-splitting sword (metaphor for sharp wisdom). The roc spreads its wings, without obstruction, directly penetrating thousands upon thousands of layers.' The Master passed away in the spring of the year Jichou (1649) during the reign of Emperor Shunzhi. His stupa was built on the front hill of the mountain.
Dharma Heirs of Zen Master Hanyue Zang (Fourteen in total)
Zen Master Fan Yi Zhi of Sanfeng Temple in Suzhou
He was the son of the Tao family of Haiyu. He was tonsured at a young age by Venerable Lang of Baoyan Temple. Later he visited Zen Master Sanfeng, who instructed him to contemplate the 'bamboo whisk' topic. One evening, he had an awakening upon hearing the sound of pine trees. Sanfeng asked, 'Where are you walking now?' The Master replied, 'I sit on a stone bed, the bell rings at midnight, a lone wild goose breaks through the clouds.' Sanfeng nodded in approval. In the seventh year of Tianqi (1627), he succeeded as abbot of Sanfeng Temple. During an assembly, he said: 'Break through the cave of ignorance, where is home? Overturn the mountain of self and others, who is the master? Entering demon or Buddha, act naturally. Calling horse or cow, who will point fingers? Water flows by itself, clouds have nowhere to go, water is vast, the sky is boundless.' The Master shouted, 'Which is the originally abiding Buddha-mind?' The Master passed away in the year Wuchen (1628) during the reign of Emperor Chongzhen. His stupa was built on the mountain.
Zen Master Yimo Cheng of Doushuai Temple in Hangzhou
He was the son of the Huang family of Qiantang. At the age of twenty-three, he was tonsured at Zhenru Temple and received the precepts of Xici at Yunqi Temple. Later, he met Yunmen and received full ordination. He then visited Zen Master Sanfeng, but did not attain enlightenment after seven years. At that time, his fellow practitioner, Dan Yu Yuan, urged him, saying, 'This matter has been delayed for many years. If you do not understand, how will you resolve birth and death?' The Master felt ashamed and sweaty, unable to answer. That evening, while meditating until the fourth watch, Dan Yu Yuan raised the topic of the bamboo whisk to question him. As the Master was about to answer, Dan Yu Yuan covered his mouth with his hand, and the Master had an awakening. He then said, 'I understand!' Dan Yu Yuan said, 'If you understand, put it aside for now. What will you do when birth and death arrive?' The Master then shouted. Dan Yu Yuan said, 'What is the meaning of this shout?' The Master said, 'Cutting off the old brother's tongue!' He then went to the abbot's room to present what he had realized, and Zen Master Sanfeng nodded in approval. One day, while attending to Zen Master Sanfeng, he saw a monk asking about the Three Mysterious Gates. Zen Master Sanfeng picked up a red paper and showed it to him, turning it over and over. The Master suddenly understood the two water buffaloes, their horns without fences.
棬之旨。峰為之助喜。命居第一座。后出住橫山 僧問。如何是佛法的灼大意。師以拄杖拄其口曰。急急如敕令。僧擬議。師連打三棒 問。如何是向上機。師曰。虎頭生雙角。師寂于崇禎辛巳。壽六十七。臘四十四。塔于鄧尉。
潤州焦山問石乘禪師
竟陵熊氏子。參三峰藏。一日侍立次。有僧問藏。十方無壁落。四面亦無門時如何。藏震聲一喝。師從旁有省。出世海門焦山。次遷九峰 上堂。蓋天蓋地。通古通今。太虛不可喻其大。微塵不可喻其小。邪魔聞之膽裂。鬼怪觸之魂銷。且道。是個甚麼。三頭木馬嘶風去。獨足泥牛吼月來。師歷主九峰正覺。太平興國。潤之金焦兩山。崇禎丁丑。何相國芝岳。請主白門天隆。數致書問道。己卯。楚王請師至武昌。于洪山小塔寺說法。晚居神山白雲。為逸老計。一日示微疾。集眾訣別曰。汝等當發精進勇猛。則悟理當機。無礙不破矣。乃書偈。趺坐而逝。時順治乙酉八月二十日也。壽六十一。弟子建塔于白雲寺後山之巔。謚慧照。
無錫華藏大樹證禪師
本邑朱氏子 上堂。揮拂子曰。指揮白拂。摟空五陰魔宮。拈拄杖曰。拈弄烏藤。打破十方佛國。豎一手曰。伸手而醉象驚回。彈指一下曰。鳴指而毒龍屈伏。此四句中。一句有賓無主。一句有
【現代漢語翻譯】 現代漢語譯本： 棬之旨（不詳）。峰為之助喜。命居第一座。后出住橫山。僧人問：『如何是佛法的最重要的大意？』 師父用拄杖拄僧人的口說：『急急如敕令！』 僧人猶豫不決。師父連打三棒。問：『如何是向上機？』 師父說：『虎頭生雙角。』 師父在崇禎辛巳年（1641年）圓寂。享年六十七歲，僧臘四十四年。塔于鄧尉。 潤州焦山問石乘禪師 竟陵熊氏之子。參拜三峰藏禪師。一日侍立時，有僧人問藏禪師：『十方沒有壁落，四面也沒有門時，該如何是好？』 藏禪師震聲一喝。師父從旁有所領悟。出世于海門焦山，之後遷往九峰。上堂說法：『蓋天蓋地，通古通今。太虛空不可比喻它的大，微塵不可比喻它的小。邪魔聽到會膽裂，鬼怪觸碰會魂銷。』 且說，這是個什麼？『三頭木馬嘶風而去，獨足泥牛吼月而來。』 師父歷任九峰正覺寺、太平興國寺、潤州金焦兩山的主持。崇禎丁丑年（1637年），何相國芝岳，請師父主持白門天隆寺，多次寫信問道。己卯年，楚王請師父至武昌，于洪山小塔寺說法。晚年居住在神山白雲寺，作為隱逸養老的打算。一日略微示現疾病，召集眾人訣別說：『你們應當發起精進勇猛之心，那麼悟理就會應機，沒有什麼障礙不能打破。』 於是寫下偈語，趺坐而逝。時為順治乙酉年（1645年）八月二十日。享年六十一歲。弟子在白雲寺後山之巔建塔，謚號慧照。 無錫華藏大樹證禪師 本邑朱氏之子。上堂說法：揮動拂塵說：『指揮白拂，摟空五陰魔宮。』 拈起拄杖說：『拈弄烏藤，打破十方佛國。』 豎起一隻手說：『伸手而醉象驚回。』 彈指一下說：『鳴指而毒龍屈伏。』 這四句中，一句有賓無主，一句有...
【English Translation】 English version: The purport of Quan (unclear). Feng assisted him with joy. He was appointed to the first seat. Later, he went to live at Hengshan. A monk asked: 'What is the most important meaning of the Buddha-dharma?' The master poked the monk's mouth with his staff, saying: 'Hurry, hurry, like an imperial decree!' The monk hesitated. The master struck him three times. He asked: 'What is the upward opportunity?' The master said: 'A tiger's head grows two horns.' The master passed away in the year of Xinsi during the Chongzhen reign (1641). He lived to be sixty-seven years old, with forty-four years as a monk. His stupa is at Dengwei. Zen Master Wenshi Cheng of Jiaoshan Mountain in Runzhou A son of the Xiong family of Jingling. He visited Sanfeng Zang. One day, while standing in attendance, a monk asked Zang: 'When the ten directions have no walls and the four sides have no doors, what should be done?' Zang shouted loudly. The master had an awakening from the side. He emerged into the world at Jiaoshan in Haimen, and later moved to Jiufeng. He ascended the hall and said: 'Covering the sky and covering the earth, connecting the past and connecting the present. The great void cannot be compared to its greatness, and a tiny dust mote cannot be compared to its smallness. Demons will be terrified upon hearing it, and ghosts will lose their souls upon touching it.' Tell me, what is this? 'A three-headed wooden horse neighs in the wind and goes away, and a one-legged mud ox roars at the moon and comes.' The master successively presided over Jiufeng Zhengjue Temple, Taiping Xingguo Temple, and the two mountains of Jinjiao in Runzhou. In the year of Dingchou during the Chongzhen reign (1637), He Zhiyue, the Prime Minister, invited the master to preside over Tianlong Temple in Baimen, and repeatedly wrote letters to inquire about the Way. In the year of Jimao, the Prince of Chu invited the master to Wuchang, where he preached at the Xiaota Temple on Hongshan Mountain. In his later years, he resided at Baiyun Temple on Shenshan Mountain, planning for a secluded retirement. One day, he showed a slight illness, gathered the assembly to bid farewell, and said: 'You should arouse the mind of diligence, vigor and courage, then the understanding of the principle will be timely, and no obstacle cannot be broken.' Then he wrote a verse, sat in the lotus position, and passed away. It was the twentieth day of the eighth month in the year of Yiyou during the Shunzhi reign (1645). He lived to be sixty-one years old. His disciples built a stupa on the top of the mountain behind Baiyun Temple, and his posthumous title was Huizhao. Zen Master Zheng of Huazang Dashu in Wuxi A son of the Zhu family in this town. Ascending the hall, he waved the whisk and said: 'Commanding the white whisk, embracing the empty five skandha demon palace.' Picking up the staff, he said: 'Playing with the black rattan, breaking the ten directions of Buddha-lands.' Raising one hand, he said: 'Extending the hand and the drunken elephant is startled back.' Snapping his fingers once, he said: 'Snapping the fingers and the poisonous dragon submits.' Among these four sentences, one sentence has a guest but no host, one sentence has...
主無賓。一句賓主全無。一句賓主全具。汝等有簡點得出也無。順治三年九月十六日示寂。壽五十九。塔於三峰。
蘇州瑞光頂目徹禪師
金陵柏氏子。參三峰藏和尚。因竹椅倒地作聲大悟。峰即助喜。繼主三峰。次遷瑞光 上堂。壁立萬仞處。陷虎機深。箭鋒相拄時。千鈞弩重。即今還有成禠瑞光者么。一僧才出。師便打 示眾。劈面一喝。壁立千仞。猛撞著打破髑髏。直使石人。攣拳雙足。縮向牯牛隊里。驚起木魚。翻身𨁝跳。躍入毒龍湫里。滿天風雨夜來歇。明月還從海上生。順治戊子九月八日。泊然而逝。建塔穹窿拈花寺右。
杭州顯寧澹予垣禪師
姑蘊朱氏子。狀貌豐碩。有玉彌勒之稱。十歲出家于太倉聖像寺。十九參云棲。問。如何是佛知見。棲笑而不答。師疑之。次見雪浪于西山。及聽講于巢雨二法師。自念無得力處。日夕憂惶。最後參三峰藏和尚。稍有省悟。未得灑然。因與靈隱禮。阻雪長安鎮。屢承䇿勵。忽得契證。親炙三峰二十年。深入法奧。乃獲心印 僧問。三峰室中。嘗論臨濟三玄要。是否。師曰。三峰無此語。莫謗三峰好。曰和尚何得諱卻。師曰。不特謗三峰。又來謗老僧 師住持八載。說法不容記錄。將示寂。僧問。和尚尊候如何。師曰。苦苦。曰善知識。焉
【現代漢語翻譯】 現代漢語譯本 主無賓：一句中沒有賓語和主語。 一句賓主全無：一句之中，賓語和主語完全不存在。 一句賓主全具：一句之中，賓語和主語完全具備。你們有沒有人能分辨出來？ 順治三年（1646年）九月十六日圓寂，享年五十九歲，塔葬於三峰。
蘇州瑞光頂目徹禪師
金陵柏氏之子，參訪三峰藏和尚。因竹椅倒地發出聲響而大悟。三峰藏和尚非常高興，於是讓他繼承主持三峰寺，之後又遷往瑞光寺。上堂說法：壁立萬仞之處，設下的陷阱非常隱蔽；箭鋒相對之時，千鈞之弩威力巨大。現在還有誰能繼承瑞光寺的衣缽嗎？一個僧人剛站出來，禪師就打了他。 開示大眾：劈頭蓋臉的一喝，如同萬仞高墻聳立。猛烈撞擊，打破了頭顱，直接讓石人蜷縮雙腳，躲進老牛群里，驚醒了木魚，翻身跳躍，躍入毒龍潭裡。滿天風雨昨夜停歇，明月依舊從海上冉冉升起。順治戊子年（1648年）九月八日，安詳圓寂，建塔于穹窿山拈花寺右側。
杭州顯寧澹予垣禪師
姑蘊朱氏之子，相貌豐滿，有玉彌勒之稱。十歲在太倉聖像寺出家，十九歲參訪云棲禪師，問：『什麼是佛的知見？』云棲禪師笑著不回答，禪師對此感到疑惑。之後在西山拜見雪浪禪師，並聽巢雨二位法師講法，自認為沒有得到任何益處，日夜憂慮惶恐。最後參訪三峰藏和尚，稍有領悟，但仍未完全開悟。後來與靈隱寺的僧人一起，在長安鎮被大雪阻攔，多次得到策勵，忽然得到契合。親近三峰藏和尚二十年，深入佛法奧妙，最終獲得心印。一個僧人問：『三峰藏和尚在禪房中，曾經談論臨濟宗的三玄要旨，是這樣嗎？』禪師說：『三峰藏和尚沒有說過這樣的話，不要誹謗三峰藏和尚。』僧人說：『和尚為什麼要隱瞞呢？』禪師說：『不僅誹謗三峰藏和尚，還來誹謗老衲。』禪師住持八年，說法內容無法全部記錄。臨近圓寂時，僧人問：『和尚您現在身體怎麼樣？』禪師說：『很苦啊。』僧人說：『您是善知識啊！』
English version Without subject or object: A sentence lacks both subject and object. A sentence with neither subject nor object: A sentence in which both subject and object are completely absent. A sentence with both subject and object: A sentence in which both subject and object are fully present. Do any of you have the ability to discern this? Passed away on the sixteenth day of the ninth month of the third year of the Shunzhi reign (1646), at the age of fifty-nine. His stupa is located at Three Peaks.
Zen Master Che of Ruiguang Peak, Suzhou
A son of the Bai family of Jinling, he visited the Venerable Zang of Three Peaks. He had a great enlightenment when a bamboo chair fell and made a sound. Peak was very pleased and had him succeed as abbot of Three Peaks, and later he moved to Ruiguang Temple. Ascending the hall: At a place where walls rise ten thousand fathoms high, the traps are deeply hidden; when arrow points meet, the crossbow of a thousand jun (a unit of weight) is heavy. Is there anyone here today who can inherit the mantle of Ruiguang? As soon as a monk came forward, the master struck him. Instructing the assembly: A face-to-face shout is like a wall standing ten thousand fathoms high. A fierce collision shatters the skull, directly causing the stone man to curl up his feet and hide in the herd of old cows, startling the wooden fish, which flips and jumps into the pool of poisonous dragons. The wind and rain of the whole sky ceased last night, and the bright moon still rises from the sea. On the eighth day of the ninth month of the year Wuzi of the Shunzhi reign (1648), he passed away peacefully. A stupa was built to the right of Nianhua Temple on Qionglong Mountain.
Zen Master Dan Yu of Xianning, Hangzhou
A son of the Zhu family of Gu Yun, with a full and prosperous appearance, he was known as the 'Jade Maitreya'. He left home at the age of ten at the Shengxiang Temple in Taicang. At nineteen, he visited Zen Master Yunqi and asked, 'What is the Buddha's knowledge and vision?' Yunqi smiled and did not answer. The master was doubtful about this. Later, he met Zen Master Xuelang at West Mountain and listened to lectures by Dharma Masters Chao Yu. He felt that he had not gained any benefit and was worried and fearful day and night. Finally, he visited the Venerable Zang of Three Peaks and had some understanding, but was not yet completely enlightened. Later, he was blocked by snow in Chang'an Town with the monks of Lingyin Temple, and he received encouragement many times, and suddenly attained realization. He was close to the Venerable Zang of Three Peaks for twenty years, deeply immersed in the mysteries of the Dharma, and finally obtained the mind seal. A monk asked, 'In the room of Three Peaks, you once discussed the Three Mysteries of Linji, is that so?' The master said, 'Three Peaks did not say such a thing, do not slander Three Peaks.' The monk said, 'Why does the Venerable hide it?' The master said, 'Not only slandering Three Peaks, but also slandering this old monk.' The master presided over the temple for eight years, and the content of his teachings cannot be fully recorded. As he approached his death, a monk asked, 'How is the Venerable's health?' The master said, 'Very bitter.' The monk said, 'You are a good knowing advisor!'
【English Translation】 Modern Chinese Translation 主無賓：一句中沒有賓語和主語。 一句賓主全無：一句之中，賓語和主語完全不存在。 一句賓主全具：一句之中，賓語和主語完全具備。你們有沒有人能分辨出來？ 順治三年（1646年）九月十六日圓寂，享年五十九歲，塔葬於三峰。
蘇州瑞光頂目徹禪師
金陵柏氏之子，參訪三峰藏和尚。因竹椅倒地發出聲響而大悟。三峰藏和尚非常高興，於是讓他繼承主持三峰寺，之後又遷往瑞光寺。上堂說法：壁立萬仞之處，設下的陷阱非常隱蔽；箭鋒相對之時，千鈞之弩威力巨大。現在還有誰能繼承瑞光寺的衣缽嗎？一個僧人剛站出來，禪師就打了他。 開示大眾：劈頭蓋臉的一喝，如同萬仞高墻聳立。猛烈撞擊，打破了頭顱，直接讓石人蜷縮雙腳，躲進老牛群里，驚醒了木魚，翻身跳躍，躍入毒龍潭裡。滿天風雨昨夜停歇，明月依舊從海上冉冉升起。順治戊子年（1648年）九月八日，安詳圓寂，建塔于穹窿山拈花寺右側。
杭州顯寧澹予垣禪師
姑蘊朱氏之子，相貌豐滿，有玉彌勒之稱。十歲在太倉聖像寺出家，十九歲參訪云棲禪師，問：『什麼是佛的知見？』云棲禪師笑著不回答，禪師對此感到疑惑。之後在西山拜見雪浪禪師，並聽巢雨二位法師講法，自認為沒有得到任何益處，日夜憂慮惶恐。最後參訪三峰藏和尚，稍有領悟，但仍未完全開悟。後來與靈隱寺的僧人一起，在長安鎮被大雪阻攔，多次得到策勵，忽然得到契合。親近三峰藏和尚二十年，深入佛法奧妙，最終獲得心印。一個僧人問：『三峰藏和尚在禪房中，曾經談論臨濟宗的三玄要旨，是這樣嗎？』禪師說：『三峰藏和尚沒有說過這樣的話，不要誹謗三峰藏和尚。』僧人說：『和尚為什麼要隱瞞呢？』禪師說：『不僅誹謗三峰藏和尚，還來誹謗老衲。』禪師住持八年，說法內容無法全部記錄。臨近圓寂時，僧人問：『和尚您現在身體怎麼樣？』禪師說：『很苦啊。』僧人說：『您是善知識啊！』
得如此。師曰。未離三界外。還在五行中。僧無對。師曰。你道。者兩轉語。那一轉敵得生死。僧擬議。師喝出。書偈坐化。阇維。塔建本山。
杭州徑山具德禮禪師
會稽張氏子。幼耽玄術。長慕空宗。投普陀剃髮。旋游講肆。聞三峰開法安隱。趨見之。力參本來面目話。一日窺鏡猛省。峰未之許。后充圊頭。運糞下山。因轉肩次。匾擔連𠿕。豁然了徹。機用橫出。叢林有鐵䇿之稱。峰舉師為維那。綱紀一眾。未幾辭去。及聞峰掩關鄧尉。師亟歸省覲。受最後之囑。崇禎戊寅。出世雲門光孝寺。次遷安隱顯寧及靈隱諸處 升座。野老門外不留佛祖。正敕既行。佛祖門外不留野老。諸侯避道。所以此事在野老。野老不知。在佛祖。佛祖不會。會么。文殊出女子定不得。德山不會末後句。驗敵勝於全輸。黃檗耳邊吐舌。臨濟肋下還拳。捋虎鬚于既敗。佛日者里。總不與么。動輒馬前相撲。撲倒便休。還有向馬前相撲者么。時有僧出。掀倒禪床。師便下座。歸方丈 示眾。識得自己。用得山河大地萬象森羅。識得山河大地萬象森羅。用得自己。且作么生說個識得用得底道理 晚參。山門八字開。日用事成堆。露柱牙如劍。燈籠眼似眉。惡發時。狼心虎面。歡喜時。蜜棗甜梅。更有石敢當橫行直闖。惹得鐵獅子
{ "translations": [ "現代漢語譯本：", "僧人這樣回答。禪師說：『你還沒有脫離三界之外，仍然還在五行之中。』僧人無言以對。禪師說：『你來說說，這兩句轉換的話，哪一句能夠抵擋生死？』僧人猶豫不決。禪師大喝一聲，寫下偈語坐化圓寂。火化后，在徑山建造了塔。", "", "杭州徑山具德禮禪師", "", "是會稽張氏之子。年幼時沉迷於玄學，長大後仰慕佛法。在普陀山剃度出家，隨後遊學于講經場所。聽說三峰禪師在安隱寺開壇講法，便前去拜見，努力參悟『本來面目』的話頭。一天照鏡子時猛然醒悟，但三峰禪師沒有認可。後來擔任圊頭（負責廁所清潔的僧人），運糞下山。因為肩膀轉動時，扁擔和糞桶相撞，豁然開悟，機鋒敏捷，叢林中人稱他為『鐵䇿』。三峰禪師推薦他擔任維那（寺院中負責僧眾事務的僧人），管理大眾。不久后辭去職務。等到聽說三峰禪師在鄧尉閉關，禪師急忙回去探望，接受了最後的囑託。崇禎戊寅年（1638年），在雲門光孝寺出世弘法。之後又遷往安隱寺、顯寧寺以及靈隱寺等地。", "升座說法：『老野門外不留佛祖，這是正令已經施行。佛祖門外不留老野，諸侯也要避讓三分。所以這件事，在老野那裡，老野卻不知道；在佛祖那裡，佛祖也不會。』明白了嗎？文殊菩薩也無法從女子入定中出來，德山禪師也不會說末後一句。驗敵不如全輸，黃檗禪師在你耳邊吐舌頭，臨濟禪師在你肋下還你一拳。在已經失敗的情況下捋虎鬚，佛日禪師這裡，總是不這樣。動不動就在馬前互相撲打，撲倒了就結束。還有人要來馬前相撲嗎？』當時有僧人出來，掀翻了禪床。禪師便走下座位，回到方丈。", "開示大眾：『認識了自己，就能運用山河大地、萬象森羅；認識了山河大地、萬象森羅，就能運用自己。那麼，該怎麼說這個認識和運用的道理呢？』", "晚參時說：『山門大開，每天的事情堆積如山。露柱的牙齒像劍一樣鋒利，燈籠的眼睛像眉毛一樣。發怒的時候，狼心虎面；歡喜的時候，蜜棗甜梅。更有石敢當橫衝直撞，惹得鐵獅子……』", "english_translations": [ "English version:", "The monk answered in this way. The Zen master said, 'You have not yet left the Three Realms, and are still within the Five Elements.' The monk was speechless. The Zen master said, 'Tell me, which of these two turning phrases can resist birth and death?' The monk hesitated. The Zen master shouted loudly, wrote a verse, and passed away in meditation. After cremation, a pagoda was built at the original mountain.", "", "Zen Master Ju De Li of Jingshan, Hangzhou", "", "Was the son of the Zhang family of Kuaiji. He was fascinated by metaphysics in his youth and admired Buddhism when he grew up. He was tonsured at Mount Putuo and then traveled to lecture halls. Hearing that Zen Master Sanfeng was opening the Dharma at Anyin Temple, he went to see him and diligently inquired into the 'original face' topic. One day, while looking in the mirror, he suddenly awakened, but Zen Master Sanfeng did not approve. Later, he served as the toilet cleaner, carrying manure down the mountain. Because the shoulder turned, the carrying pole and manure bucket collided, he suddenly became enlightened, and his wit was quick. People in the monastic community called him 'Iron Whip'. Zen Master Sanfeng recommended him to serve as the director (a monk in charge of monastic affairs), managing the community. He resigned shortly after. When he heard that Zen Master Sanfeng was in seclusion at Dengwei, the Zen master hurried back to visit and received the final instructions. In the year of Wuyin in the Chongzhen reign (1638), he emerged to propagate the Dharma at Yunmen Guangxiao Temple. After that, he moved to Anyin Temple, Xianning Temple, and Lingyin Temple.", "Ascending the seat to preach: 'The old rustic does not keep the Buddha outside the door, this is the correct order that has been implemented. The Buddha does not keep the old rustic outside the door, even the princes must give way. Therefore, this matter, in the old rustic's place, the old rustic does not know; in the Buddha's place, the Buddha will not know either.' Do you understand? Even Manjushri Bodhisattva cannot come out of a woman's samadhi, and Zen Master Deshan will not say the last sentence. Testing the enemy is not as good as losing completely, Zen Master Huangbo sticks his tongue out in your ear, and Zen Master Linji returns a punch to your ribs. Stroking the tiger's whiskers after already failing, Zen Master Foritsu here, is never like this. At every turn, they wrestle in front of the horse, and when they fall, it's over. Is there anyone else who wants to wrestle in front of the horse?' At that time, a monk came out and overturned the Zen bed. The Zen master then stepped down from the seat and returned to his abbot's room.", "Instructing the assembly: 'If you recognize yourself, you can use the mountains, rivers, earth, and all phenomena; if you recognize the mountains, rivers, earth, and all phenomena, you can use yourself. So, how should we explain the principle of recognizing and using?'", "During the evening meditation, he said: 'The mountain gate is wide open, and the daily affairs pile up like mountains. The teeth of the pillar are as sharp as swords, and the eyes of the lantern are like eyebrows. When angry, a wolf's heart and a tiger's face; when happy, sweet dates and plums. Moreover, Shigan Dang rampages, provoking the iron lion...'" ] }
暴跳如雷。且道。為甚麼事。折梅花折梅花 上堂。禪。葉落山空久寂然。道。十字街頭鬧浩浩。佛。雕刻精工勝泥塑。法。看透牛皮無濟拔。良久云。大眾。禪道佛法。一時注破了也。汝等諸人。還在者里覓甚麼碗。拈拄杖下座。旋風打散。歸方丈 師住持十剎。行化三十年。而於靈隱獨久。晚居徑山。未幾。揚之天寧再請開法。師欣然往之。既至。衲子云擁。師應機說法。倍于常時。甫經七日。命設闔山供。是夕。劇談過夜半。方寢。至五鼓。興起易衣。疾呼侍者。頓足一下曰。快。隨我上方去。侍僧亟至。而師已逝矣。時康熙丁未十月十九日也。壽六十八。臘四十七。師化后。挺身端坐。頂門火熱。三日後。門弟子以陶龕封函。迎歸靈隱。建塔于慧日軒。
蘇州鄧尉山剖石璧禪師
無錫鄭氏子。參三峰。得印心宗。上堂。有一句子。如青萍出匣逢物便揮。有一句子。如白雲歸洞卷無軌跡。有一句子。如露地白牛藏頭卷尾。有一句子。如奔雷掣電暴雨疾風。顧左右云。會么。三醉岳陽人不識。等閑飛過洞庭湖 上堂。臨時眼目千古絕同。或縱或奪。有始有終。電光莫及。石火罔通。若也擬議。白雲萬里。遂歸臥室。行數步而逝。塔建本山華嚴壇后。
蘇州靈巖繼起儲禪師
號退翁 上堂
【現代漢語翻譯】 現代漢語譯本 暴跳如雷。且說，爲了什麼事？折梅花，折梅花！ 上堂說法：禪，如同落葉飄零，山谷空曠，長久寂靜。道，如同十字街頭喧鬧熙攘。佛，如同雕刻精細，勝過泥塑。法，如同看透牛皮，毫無用處。 良久說道：各位，禪、道、佛、法，一時都說破了。你們這些人，還在這裡尋找什麼碗？拿起拄杖下座，像旋風一樣打散一切，回到方丈。 這位禪師住持十座寺廟，弘法三十年，尤其在靈隱寺時間最長。晚年居住在徑山寺。不久，揚州的天寧寺再次邀請他去開壇說法。禪師欣然前往。到達后，僧人如雲般擁簇。禪師應機說法，比平時更加賣力。剛過七天，就命人準備全寺的齋供。當晚，暢談到半夜才入睡。到五更時分，起身更換衣服，急忙呼喚侍者，頓足一下說：『快，隨我去上方！』侍僧急忙趕到，禪師已經圓寂了。時為康熙丁未年（1707年）十月十九日。享年六十八歲，僧臘四十七年。禪師圓寂后，挺身端坐，頂門發熱。三天後，門下弟子用陶龕封函，迎回靈隱寺，在慧日軒建造佛塔。
蘇州鄧尉山剖石璧禪師
是無錫鄭氏之子。參拜三峰禪師，得到印心宗的真傳。上堂說法：有一句話，如同青萍劍出匣，遇到東西就揮斬。有一句話，如同白雲歸洞，捲起無影無蹤。有一句話，如同露地白牛，藏頭卷尾。有一句話，如同奔雷閃電，暴雨疾風。回頭看看左右，問道：明白了嗎？三醉岳陽的人不認識我，我輕輕鬆鬆飛過洞庭湖！上堂說法：臨時的眼目，千古絕無相同。或縱或奪，有始有終。電光也趕不上，石火也無法穿透。如果還要擬議，那就如同白雲萬里，無邊無際。於是回到臥室，走了幾步就圓寂了。佛塔建在本山華嚴壇后。
蘇州靈巖繼起儲禪師
號退翁。上堂說法。
【English Translation】 English version He was furious. And said, 'What's the matter? Plucking plum blossoms, plucking plum blossoms!' Entering the hall: 'Chan (Zen, meditation), like falling leaves, the mountains are empty, long and silent. Dao (the Way), like the bustling crowds at the crossroads. Buddha (the enlightened one), like exquisite carvings, better than clay sculptures. Dharma (the teachings), like seeing through the cowhide, useless.' After a long while, he said, 'Everyone, Chan, Dao, Buddha, Dharma, all have been explained at once. What are you all still looking for here?' He picked up his staff and descended from the seat, scattering everything like a whirlwind, and returned to his abbot's quarters. This Chan master served as abbot of ten temples, propagating the Dharma for thirty years, especially spending the longest time at Lingyin Temple. In his later years, he resided at Jingshan Temple. Soon after, Tianning Temple in Yangzhou again invited him to open the Dharma assembly. The Chan master gladly went. Upon arrival, monks gathered like clouds. The Chan master responded to the occasion with Dharma talks, even more vigorously than usual. After just seven days, he ordered the preparation of a vegetarian feast for the entire temple. That evening, they talked late into the night before going to sleep. At the fifth watch (around 4 AM), he got up, changed his clothes, and urgently called the attendant, stamping his foot once and saying, 'Quick, follow me to the upper realm!' The attendant monks rushed over, but the Chan master had already passed away. It was the nineteenth day of the tenth month of the Dingwei year of the Kangxi reign (1707). He was sixty-eight years old, with forty-seven years of monastic life. After the Chan master passed away, he sat upright, his crown chakra (top of the head) was hot. Three days later, his disciples sealed him in a ceramic coffin and brought him back to Lingyin Temple, building a pagoda at the Hui Ri Xuan.
Chan Master Pou Shi Bi of Dengwei Mountain, Suzhou
He was the son of the Zheng family of Wuxi. He studied with Chan Master Sanfeng and received the true transmission of the Yinxin School. Entering the hall: 'There is a saying, like the Qingping sword coming out of its sheath, it swings at whatever it encounters. There is a saying, like white clouds returning to the cave, rolling up without a trace. There is a saying, like a white ox in an open field, hiding its head and curling its tail. There is a saying, like thunder and lightning, a violent storm and swift wind.' Looking around, he asked, 'Do you understand? The man who was thrice drunk in Yueyang does not recognize me; I casually flew over Dongting Lake!' Entering the hall: 'The eyes of the moment are eternally unique. Sometimes letting go, sometimes seizing, with beginning and end. Even lightning cannot catch up, and sparks cannot penetrate. If you still want to contemplate, it's like ten thousand miles of white clouds, boundless and limitless.' Then he returned to his room and passed away after walking a few steps. The pagoda was built behind the Huayan Altar on this mountain.
Chan Master Jiqi Chu of Lingyan Temple, Suzhou
Also known as Tuiong. Entering the hall.
。一向與么去。佛眼覷不見。驀地與么來。晴空起云雷。二途俱不涉。玉女正懷胎。拈拄杖曰。是男是女。卓一卓曰。石牛攔古路。一馬生三寅 上堂。黑月不見星。但依白路行。忽然踏著水。冷汗遍身淋。拈起拄杖曰。寶云若不出隻手。未免道我暗地欺人 師歷主臺州能仁國清。興化靈石天寧瑞巖。蘇州靈巖等剎。康熙十一年示寂。塔于堯封之頂。
蘇州華嚴於槃鴻禪師
常州蔣氏子 僧問。如何是大法。師曰。雙獅同輥繡花毬。問。如何是向上事。師曰。猛虎驀頭騎。
常州祥符慧刃铦禪師
上堂。藤樹交加仔細參。並頭拄杖語喃喃。夜深雙影抱明月。輥作連環玉一團 示眾。石女穿梭織錦章。迴文寫出舌蓮香。遙遙寄向多情者。花木春深意轉長。順治己丑七月二十二日示寂。塔于祥符寺之陽。
杭州安隱潭吉忍禪師
示眾。拈拄杖卓一卓云。千佛頂𩕳。與諸人一擊洞開了也。有撩起便行的。腳下好與三十拄杖。崇禎十一年五月十五日示寂。塔于祥符寺東。
湖州高峰碩機聖禪師
上堂。拳倒須彌山。趯翻大海水。帝釋與龍王。揹負日月走。於一毫端。現寶王剎。坐微塵里。轉大法輪。喝一喝云。被山僧一喝。直得藏身無地。還有相救者么。又喝一喝。下座
【現代漢語翻譯】 一向如何是這樣？佛眼也看不見。忽然這樣來了，晴朗的天空響起了雷聲。兩條路都不走，就像玉女已經懷孕。禪師拿起拄杖說：『是男孩還是女孩？』用拄杖敲了一下，說：『就像石頭做的牛擋住了古老的道路，一匹馬生了三隻小老虎。』 上堂說法。黑夜裡看不見星星，只能沿著白色的路走。忽然踩到水，嚇得全身冒冷汗。禪師拿起拄杖說：『如果寶云寺不伸出援手，難免有人說我暗地裡欺騙人。』 禪師先後住持臺州能仁寺、國清寺、興化靈石寺、天寧寺、瑞巖寺、蘇州靈巖寺等寺廟。康熙十一年（1672年）圓寂，塔建在堯封山頂。
蘇州華嚴寺于槃鴻禪師
常州蔣氏之子。有僧人問：『什麼是大法？』禪師說：『就像兩隻獅子一起滾動繡花球。』問：『什麼是向上之事？』禪師說：『像猛虎突然騎在頭上。』
常州祥符寺慧刃铦禪師
上堂說法。藤蔓樹木交織在一起，仔細參悟，就像兩根並排的拄杖在喃喃自語。深夜裡，兩個影子擁抱著明月，滾動成一團連環玉。 開示眾人。石女穿梭織出錦繡文章，用迴文寫出舌頭上的蓮花香。遙遙地寄給多情的人，花木在春天的深處，情意更加綿長。順治己丑年（1649年）七月二十二日圓寂，塔建在祥符寺的南邊。
杭州安隱寺潭吉忍禪師
開示眾人。禪師拿起拄杖敲了一下，說：『千佛頂𩕳，我已經為大家一擊打開了。』有想立刻行動的，腳下最好給他三十拄杖。 崇禎十一年（1638年）五月十五日圓寂，塔建在祥符寺的東邊。
湖州高峰寺碩機聖禪師
上堂說法。一拳打倒須彌山（Mount Sumeru，佛教宇宙觀中的聖山），一腳踢翻大海水。帝釋天（Indra，佛教護法神）與龍王（Naga King，佛教護法神）揹負著太陽和月亮逃走。在一根毫毛的尖端，顯現出寶王剎（Treasure King Land，莊嚴的佛國凈土），坐在微小的塵埃里，轉動大法輪（Dharma Wheel，佛法的象徵）。』禪師大喝一聲，說：『被我這一喝，直接嚇得無處藏身。還有誰來相救嗎？』又大喝一聲，走下法座。
【English Translation】 What is it like going in one direction? The Buddha's eye cannot see it. Suddenly it comes like this, a thunderclap rises in the clear sky. Not treading either path, like a jade maiden already pregnant. The Chan master picked up his staff and said, 'Is it a boy or a girl?' He struck the ground once with the staff and said, 'Like a stone ox blocking the ancient road, one horse gives birth to three tigers.' Ascending the hall to preach. In the black night, no stars are seen, only following the white road. Suddenly stepping into water, cold sweat drenches the whole body. The Chan master picked up his staff and said, 'If Baoyun Temple does not extend a helping hand, people will inevitably say that I am deceiving them in the dark.' The Chan master successively presided over Nengren Temple, Guoqing Temple, Lingshi Temple in Taizhou, Tianning Temple, Ruiyan Temple, and Lingyan Temple in Suzhou. He passed away in the eleventh year of Kangxi (1672), and his pagoda was built on the top of Yaofeng Mountain.
Chan Master Yu Panhong of Huayan Temple in Suzhou
A son of the Jiang family in Changzhou. A monk asked, 'What is the Great Dharma?' The Chan master said, 'Like two lions rolling an embroidered ball together.' Asked, 'What is the matter of upward striving?' The Chan master said, 'Like a fierce tiger suddenly riding on your head.'
Chan Master Hui Renxian of Xiangfu Temple in Changzhou
Ascending the hall to preach. Vines and trees intertwine, contemplate carefully, like two staffs side by side murmuring to each other. In the deep night, two shadows embrace the bright moon, rolling into a connected jade ring. Instructing the assembly. A stone woman weaves brocade with a shuttle, writing the fragrance of a lotus flower on the tongue in a palindrome. Sending it far away to those who are sentimental, the flowers and trees are deep in spring, and the affection grows longer. He passed away on the twenty-second day of the seventh month of the year Jichou in the Shunzhi reign (1649), and his pagoda was built on the south side of Xiangfu Temple.
Chan Master Tan Jiren of Anyin Temple in Hangzhou
Instructing the assembly. The Chan master picked up his staff and struck the ground once, saying, 'The summit of Thousand Buddhas, I have opened it up for everyone with one strike.' For those who want to act immediately, it is best to give them thirty strikes of the staff under their feet. He passed away on the fifteenth day of the fifth month of the eleventh year of Chongzhen (1638), and his pagoda was built on the east side of Xiangfu Temple.
Chan Master Shuo Ji Sheng of Gaofeng Temple in Huzhou
Ascending the hall to preach. 'A fist knocks down Mount Sumeru (Buddhist sacred mountain in cosmology), a kick overturns the great ocean. Indra (Buddhist protector deity) and the Naga King (Buddhist protector deity) carry the sun and moon on their backs and run away. At the tip of a single hair, the Treasure King Land (Pure Land) appears, sitting in a tiny speck of dust, turning the Great Dharma Wheel (symbol of Buddhist teachings).' The Chan master shouted, saying, 'Being shouted at by this monk, you are directly frightened and have nowhere to hide. Is there anyone to save you?' He shouted again and descended from the Dharma seat.
上堂。拈拄杖云。趙州和尚來也。東門西門。南門北門。土曠人稀。相逢者少。僧問。如何是和尚為人句。師曰。阿誰欠少。
孝廉劉道貞居士
字長倩。號墨仙。蜀之卬州人。因閱壇經。遂信向宗門。已而疊遭憂患。怖死念切。發意參叩。以大慧中峰二錄為指南。恒自鞭逼。每到言語道斷。心行處滅。眼前如銀山鐵壁。愈不放舍。如是者十八年。崇禎辛未。下第南遊。一日因大樹證公。自虞山來。往扣之。忽于言下。心地豁然。述偈曰。妙喜老人。無風起浪。咄哉三峰。添鹽合醬。跳出雲門觸背關。夜懸明月青天上。峰命之入室。乃問。不得有語。不得無語。士撫掌一下。峰曰。速道。士大聲曰。黃鶴樓前鸚鵡洲。峰曰。未在。士以手掣扇于地。便禮拜而出。厥後。峰書法語。並拄杖授之。后歸卬州。當張憲忠陷蜀。屠戮無遺。群議自免。公曰。如何提筆寫得個降字。被執席地。罵不絕口。頃坐而逝。有問道錄續錄。行世。
破山明禪師法嗣(十二人)
楚南武岡雲山勝力燕居德申禪師
西蜀忠南李氏子 上堂。捲起簾見天地。鳥語溪聲明歷歷。將東籬補西壁。今日猶然是昨日。有時拈起吹毛劍。萬壑千巖血滴滴。諸仁者且道。利害在什麼處。參 太守楊公請上堂。公問。如何是祖
【現代漢語翻譯】 現代漢語譯本 上堂。師父拿起拄杖說：『趙州和尚（Zhaozhou, 唐代禪宗大師）來了！』東門西門，南門北門，地方空曠人煙稀少，相逢的人很少。有僧人問：『如何是和尚（和尚是對出家人的尊稱）為人處世的宗旨？』師父說：『是誰欠缺了什麼？』
孝廉劉道貞居士（Liudaozhen, 居士是對在家佛教徒的尊稱）
字長倩，號墨仙，是四川卬州人。因為閱讀《壇經》（《六祖壇經》）后，就信奉禪宗。後來屢次遭遇憂患，對死亡的恐懼非常強烈，於是發心參訪求教，以大慧（Dahui, 宋代禪宗大師）和中峰（Zhongfeng, 元代禪宗大師）的語錄作為指南，經常自我鞭策。每當到了言語無法表達、心念無法行動的地步，眼前如同銀山鐵壁一般，更加不肯放棄。像這樣過了十八年。崇禎辛未年（1631年），科舉考試落榜后南遊。有一天因為大樹證公（Zheng Gong）從虞山來，前去拜訪他，忽然在言語之下，心地豁然開朗。於是作偈說：『妙喜老人（Miaoxi, 大慧宗杲的號），無風也要掀起波浪。可笑三峰（Sanfeng, 中峰明本的號），還要添鹽加醬。跳出雲門（Yunmen, 禪宗宗派名）的觸背關，明月高懸在青天上。』證公命他進入內室，於是問：『不得有語，不得無語。』劉道貞拍了一下手掌。證公說：『快說！』劉道貞大聲說：『黃鶴樓前鸚鵡洲。』證公說：『還不到位。』劉道貞用手把扇子扔在地上，便禮拜而出。之後，證公寫了法語，並將拄杖授予他。後來回到卬州，正當張獻忠（Zhang Xianzhong, 明末農民起義領袖）攻陷四川，屠殺百姓沒有留下活口，眾人商議著如何才能免於一死，劉道貞說：『如何能提筆寫下投降的「降」字？』於是被抓住按在地上，罵不絕口，不久坐著去世。有《問道錄續錄》流傳於世。
破山明禪師（Poshan Ming, 明末清初禪宗大師）的法嗣（十二人）
楚南武岡雲山勝力燕居德申禪師（Deshen, 禪師名）
西蜀忠南李氏之子。上堂。捲起簾子，就能看見天地，鳥語溪聲清清楚楚。將東邊的籬笆補到西邊墻上，今天仍然和昨天一樣。有時拿起吹毛劍，萬壑千巖血滴滴。各位仁者，請問，利害關係在什麼地方？參！太守楊公（Yang Gong）請師父上堂。楊公問：『如何是祖（Zhu, 禪宗用語，指禪宗的宗旨或真理）？』
【English Translation】 English version The master ascended the hall, raised his staff and said: 'Zen Master Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty) has arrived! East gate, west gate, south gate, north gate. The land is vast and people are scarce, few meet each other.' A monk asked: 'What is the master's (a respectful term for a monk) guiding principle for dealing with people?' The master said: 'Who is lacking something?'
Layman Liu Daozhen (Liudaozhen, a respectful term for a Buddhist at home) of Xiaolian
Whose courtesy name was Changqian, and sobriquet was Moxian, was a native of Angzhou in Sichuan. After reading the 'Platform Sutra' ('The Platform Sutra of the Sixth Patriarch'), he came to believe in the Chan school. Later, he repeatedly encountered sorrows and was intensely afraid of death, so he resolved to visit and seek instruction, using the records of Dahui (Dahui, a Chan master of the Song Dynasty) and Zhongfeng (Zhongfeng, a Chan master of the Yuan Dynasty) as guides, constantly urging himself on. Whenever he reached the point where words could not express and thoughts could not act, the scene before him was like a silver mountain and iron wall, and he was even more unwilling to give up. He spent eighteen years like this. In the year of Xinwei of Chongzhen (1631), after failing the imperial examination, he traveled south. One day, because Zheng Gong (Zheng Gong) came from Yushan, he went to visit him, and suddenly, under the words, his mind opened up. So he composed a verse saying: 'Old man Miaoxi (Miaoxi, the sobriquet of Dahui Zonggao), stirs up waves even without wind. Ridiculous Sanfeng (Sanfeng, the sobriquet of Zhongfeng Mingben), adds salt and sauce. Jumping out of Yunmen's (Yunmen, a Chan sect name) touch-back barrier, the bright moon hangs high in the blue sky.' Zheng Gong ordered him to enter the inner chamber, and then asked: 'You must not have words, you must not have no words.' Liu Daozhen clapped his palms. Zheng Gong said: 'Speak quickly!' Liu Daozhen said loudly: 'Parrot Island in front of Yellow Crane Tower.' Zheng Gong said: 'Not yet.' Liu Daozhen threw the fan on the ground with his hand, and then bowed and left. Afterwards, Zheng Gong wrote a Dharma talk and gave him the staff. Later, he returned to Angzhou, just as Zhang Xianzhong (Zhang Xianzhong, a peasant uprising leader in the late Ming Dynasty) captured Sichuan, massacring the people without leaving any survivors. The crowd discussed how to avoid death, and Liu Daozhen said: 'How can I pick up a pen and write the word "surrender"?' So he was caught and pressed to the ground, cursing incessantly, and soon died sitting down. There is 'Continued Records of Asking the Way' circulating in the world.
The Dharma heirs of Chan Master Poshan Ming (Poshan Ming, a Chan master in the late Ming and early Qing Dynasties) (twelve people)
Chan Master Deshen (Deshen, a Chan master's name) of Yunshan Shenglian Yanjude in Wugang, Chunan
The son of the Li family of Zhongnan in Western Sichuan. Ascending the hall. Rolling up the curtain, one can see the heaven and earth, the birds singing and the sound of the stream are clear. Putting the east fence to mend the west wall, today is still the same as yesterday. Sometimes picking up the hair-splitting sword, ten thousand valleys and thousand cliffs drip with blood. All of you, tell me, where does the advantage and disadvantage lie? Participate! Prefect Yang Gong (Yang Gong) invited the master to ascend the hall. Yang Gong asked: 'What is the Ancestor (Zhu, a Chan term, referring to the purpose or truth of Chan)?'
師西來意。師曰。老僧今日上堂。公擬議。師便打。乃曰。識風鼓動㠟峨走。一根拄杖不離手。昨日曾打慶陽王。今朝又打楊太守。諸上人會也么。直教赤尾化成龍。不許金毛變作狗。卓拄杖。下座。
成都昭覺丈雪醉禪師
內江李氏子。襁褓時。禮古字山清然師為徒。性沖澹。於世邈然。因讀法華經。乃至一舉手或復小低頭皆以成佛道。默計曰。成佛與么易耶。遂質本師。師罔措。圓具后。遍參諸方。至破山問。僧問雲門。如何是佛。門云乾屎橛。意旨如何。山作臥勢云。老僧不參禪。祇愛伸腳眠。師疑駭動靜。如一個有氣死人相似。一夜。因倒穿了鞋。腳套不上。擬伸手拔。忽然有省。參天童。一日上太白頂拖柴。因竹籤傷足。血迸污地。忽聽梆鳴聲震山谷。忽然大悟。進方丈作禮云。某甲有些暢快。密作聽勢。師便打噴嚏。密打云。那裡失利。來者里拔本。師又兩喝。密連打云。翻不暢快了。師拂袖便出。復至蜀謁山。山問。你從南方走一回。帶得什麼寶物來。師豎一拳。山曰。別我七八年。一點氣息也沒有。師曰。若有氣息。則不歸了。山肯之。后住成都府雪居禪院 上堂。白牛山裡上堂。東勝神洲打鼓。石頭瓦礫揚眉。草木禽魚起舞。從上先聖頂門。儘是時人窠窟。若也觸途成滯。問取燈籠露
柱 晚參。山僧一夏已來。妄談般若。生身墮拔舌犁耕地獄。正與么時。阿誰隨侍溪聲。首座云。自作自受。師云。我識得你。復云。既是無人替得。冥應眾緣。毫髮不爽。因甚三門廚庫。被蠛蠓蟲吞卻。老僧于須臾頃。遊遍一十八重地獄。末後為眾兄弟。撥轉今昔關頭去也。拽杖打散。歸方丈 上堂。斷谷蘆邊系艇。氣逼華亭。奔濤浪里揚絲。聲驚奯老。且不犯清波。如何通訊。烏雞半夜銜珠去。玄兔天明抱玉回 上堂。物物有密語。直捷直到底。七佛祖師來。兩眸抬不起。林下人十中有九。覷捕不及。時大憨維那一喝。師云。好人不肯做。又去屎里臥。示眾云。靜明無隔夜禪與人蔘。復拈拂子云。而今有也。拂一拂云。到與么也未。
大竹百城著禪師
奉節縣沈氏子。出住順慶興國 上堂。運水搬柴只自知。神通妙用總由伊。算來不費些兒力。何必三三兩兩疑。僧云。不疑底人來也。師云。須彌山王。在那一劫中。與你說破。僧沉吟。師便打 上堂。劈不成兩。捏不成團。是個甚麼。指足云。一隻草履。爛卻半邊。不得周全 上堂。秋蟬聒耳。黃葉點床。鬧中取靜。喪我兒郎。畢竟如何。鐘樓對石塔。山門向池塘 師因雪背師兄問。道得一句。是吾真弟。師打一掌。背休去。師云。不可向鬼窟里作活
【現代漢語翻譯】 現代漢語譯本 柱 晚參。山僧我這一個夏天以來，胡亂談論般若（智慧）。如果我因此生身墮入拔舌地獄，被牛犁耕，正在這個時候，有誰能隨侍在溪水聲旁呢？首座回答說：『自作自受。』 我說：『我認得你。』 又說：『既然沒有人可以替代，那麼冥冥之中感應各種因緣，絲毫不會有差錯。』 為什麼三門（寺廟的三道門）和廚庫會被蠛蠓蟲吞噬呢？老僧我在極短的時間內，遊歷了一十八重地獄，最後為眾位兄弟，撥轉今昔的關頭。』說完便拖著禪杖打散眾人，回到方丈。 上堂。在斷谷蘆葦邊繫著船，氣勢逼人，直指華亭。在奔騰的波浪里揚起絲線，聲音驚動了奯老。既不觸犯清澈的波浪，又如何傳遞資訊呢？就像烏雞半夜銜著珍珠離去，玄兔天明抱著玉石回來。 上堂。萬物都有秘密的語言，直接了當，直達究竟。即使七佛（過去七位佛陀）祖師來了，也抬不起眼睛。林下修行的人十有八九都無法捕捉到。當時大憨維那一喝，我說：『好人不肯做，又要到糞坑裡躺著。』 開示大眾說：『清靜明澈，沒有隔夜的禪，就像人蔘一樣。』 又拿起拂塵說：『現在有了。』 拂了一下，說：『到這種程度了嗎？』
大竹百城禪師
奉節縣沈氏之子，出家住在順慶興國。上堂。運水搬柴，只有自己知道其中的滋味。神通妙用，都由自己而來。算起來不費一點力氣，何必三三兩兩地懷疑呢？有僧人說：『不懷疑的人來了。』 我說：『須彌山王，在哪一劫中，與你說破了？』 僧人沉吟不語，我便打了他。 上堂。劈不開成兩半，捏不成一個團，這是什麼？指著腳說：『是一隻草鞋，爛掉了半邊，不能夠周全。』 上堂。秋蟬鳴叫擾人，黃葉飄落滿床。想要在喧鬧中求得清靜，這是喪失我的兒郎。到底應該如何呢？鐘樓對著石塔，山門朝著池塘。 禪師因為雪背師兄問道，如果能說出一句，就是我的真弟弟。禪師打了他一掌，讓他休息去。禪師說：『不可在鬼窟里生活。』
【English Translation】 English version Pillar: Evening Zen session. This mountain monk has been recklessly discussing Prajna (wisdom) all summer. If I were to fall into the Hell of Tongue-Pulling and be plowed by oxen as a result, who would be attending to the sound of the stream at this very moment? The head monk replied, 'You reap what you sow.' I said, 'I recognize you.' Then I added, 'Since no one can take your place, the unseen responds to all causes and conditions with perfect accuracy. Why then are the three gates (of the temple) and the kitchen storehouse swallowed by midges? This old monk has traveled through the eighteen levels of hell in an instant, and finally, for the sake of all my brothers, I have turned the key to the past and present.' With that, he scattered the assembly with his staff and returned to his abbot's quarters. Ascending the Hall: Mooring a boat by the reeds of Broken Valley, its presence presses upon Huating. Raising silk threads amidst the rushing waves, its sound startles the ancient Lao. Without disturbing the clear waves, how can communication be achieved? Like a black hen leaving with a pearl in its beak at midnight, a dark rabbit returns with jade in its embrace at dawn. Ascending the Hall: All things have secret languages, direct and reaching the very end. Even if the Seven Buddhas (the seven past Buddhas) and Patriarchs were to come, they could not lift their eyes. Eight or nine out of ten hermits fail to grasp it. At that moment, Great Da'an Wei shouted. I said, 'Good people refuse to be good, and then go to lie in the dung.' Instructing the assembly: 'Clear stillness has no overnight Zen, like ginseng.' Then, picking up the whisk, he said, 'Now it is here.' He flicked it and said, 'Has it reached this point?'
Zen Master Dazhu Baicheng
A son of the Shen family from Fengjie County, he left home to reside at Xingguo Temple in Shunqing. Ascending the Hall: 'Carrying water and chopping wood, only oneself knows the flavor. Miraculous powers and wonderful functions all come from oneself. Calculating it, it doesn't take any effort at all, so why doubt in twos and threes?' A monk said, 'The one who doesn't doubt has arrived.' I said, 'Mount Sumeru, in which kalpa (aeon) did it explain it to you?' The monk hesitated, and I struck him. Ascending the Hall: 'Cannot be split into two, cannot be kneaded into a ball. What is it?' Pointing to his foot, he said, 'It is a straw sandal, half of it is rotten, not complete.' Ascending the Hall: 'Autumn cicadas buzz in the ears, yellow leaves fall on the bed. Seeking stillness in the midst of noise is losing my son. What is it after all? The bell tower faces the stone pagoda, the temple gate faces the pond.' The Zen master, because Brother Xuebei asked, said, 'If you can say a sentence, you are my true brother.' The Zen master struck him a blow and told him to rest. The Zen master said, 'One must not live in a ghost cave.'
計。背呵呵大笑。師云。也未見得 師入堂。野湘驀抱云。正恁么時如何。師打一掌。湘沉吟。師又打一掌。師圍爐。湘隨至。問云。畢竟如何。師拈火示之。湘后契悟。師云。你何不謝我。湘拈一粒豆。置師碗中。師云。今日收得一主冷賬。
寂光豁禪師
果城南充楊氏子。幼負出塵之志。父母鞿鞚不許。遂持金剛經為業。年三十。父母繼逝。遂投法雨禪師落髮。南詢至漢上。因兵戈阻隔。至一庵。見壁間偈云。求佛在己。須彌在心。要行三岐路。便問去來人。疑曰。作么生是心。阿那個是去來人。致疑不已。偶聞瀑布聲有省。後於破山老人座下。了明大事。出世住佛子寺 上堂。拈拄杖云。心若無事。萬象俱空。靈機運轉。森羅齊舞。所以本師和尚云。把住也真金失色。放行也瓦礫生輝。把住放行且置。且道。作么生是心。良久云。還委悉么。紅菡萏花三四枝。紫旃檀塔六七級。卓拄杖下座 上堂云。金峰㟮屼秀。疊嶂破雲煙。鷲嶺排空外。直泉瀉碧淵。觀花開夢眼。擊竹悟心源。珍重參玄士。我無道理傳 上堂。舉拄杖云。識得拄杖子。卻被拄杖子礙。不識拄杖子。亦被拄杖子礙。識與不識。都來打壞。是法平等。如天普蓋。含靈疏親。頓超三界。
豐都二仙覺城明柱禪師
上堂。昨
【現代漢語翻譯】 現代漢語譯本： 計較。背地裡呵呵大笑。法師說：『也未必見得。』法師進入禪堂。野湘突然抱住云。正在這個時候該怎麼辦？法師打了他一掌。野湘沉默不語。法師又打了他一掌。法師圍著火爐。野湘跟隨而至，問道：『到底該怎麼辦？』法師拈起火給他看。野湘後來領悟了。法師說：『你為什麼不感謝我？』野湘拈起一粒豆，放在法師的碗中。法師說：『今天收回了一筆陳年舊賬。』
寂光豁禪師
果城南充人楊氏之子。從小就懷有出世的志向。父母不許。於是以誦持《金剛經》為業。三十歲時，父母相繼去世。於是投奔法雨禪師剃度出家。向南參學到達漢上，因為戰事阻隔，到了一座庵。看見墻壁上的偈語說：『求佛在自己，須彌（Sumeru，佛教中的山名）在心中。要行三岐路，便問去來人。』疑惑道：『怎麼是心？哪個是去來人？』不斷地疑惑。偶然聽到瀑布的聲音有所領悟。後來在破山老人座下，明白了大事。出世住持佛子寺。上堂說法，拿起拄杖說：『心若無事，萬象皆空。靈機運轉，森羅萬象一起舞動。』所以本師和尚說：『把住也真金失色，放行也瓦礫生輝。』把住放行且放在一邊，且說，怎麼是心？良久說：『還明白嗎？紅色的菡萏花開了三四枝，紫色的旃檀塔有六七級。』放下拄杖下座。上堂說法：『金峰高聳秀麗，重疊的山峰衝破雲煙。鷲嶺（Vulture Peak，佛教聖地）排列在天空之外，筆直的泉水傾瀉碧綠的深淵。觀賞花開是夢中的眼睛，敲擊竹子領悟心源。珍重參禪的學人，我沒有什麼道理可以傳授。』上堂說法。舉起拄杖說：『認識了拄杖子，卻被拄杖子所阻礙。不認識拄杖子，也被拄杖子所阻礙。認識與不認識，都來打壞。是法平等，如天空普遍覆蓋。包含有靈性的疏遠親近，頓時超越三界。』
豐都二仙覺城明柱禪師
上堂說法：昨天
【English Translation】 English version: Calculating. Laughing secretly behind their backs. The master said, 'Not necessarily.' The master entered the hall. Ye Xiang suddenly embraced Yun. What to do at this very moment? The master slapped him. Ye Xiang remained silent. The master slapped him again. The master sat around the stove. Ye Xiang followed and asked, 'What should be done after all?' The master held up a fire to show him. Ye Xiang later realized. The master said, 'Why don't you thank me?' Ye Xiang picked up a bean and placed it in the master's bowl. The master said, 'Today, I have collected an old debt.'
Zen Master Jiguang Huo
A son of the Yang family from Guocheng Nanchong. From a young age, he had the ambition to transcend the world. His parents did not allow it. So he made reciting the Diamond Sutra his occupation. At the age of thirty, his parents passed away one after another. So he went to Zen Master Fayu to be tonsured. He traveled south to study and arrived at Hanshang, but was blocked by the war. He arrived at a hermitage. He saw a verse on the wall that said: 'Seek the Buddha in yourself, Sumeru (Sumeru, a mountain in Buddhism) is in your heart. If you want to walk the three-forked road, then ask the person who comes and goes.' He doubted and said, 'What is the mind? Who is the person who comes and goes?' He continued to doubt. He suddenly heard the sound of a waterfall and had an epiphany. Later, under the seat of Elder Poshan, he understood the great matter. He came into the world to preside over the Fozi Temple. Ascending the hall to preach, he picked up his staff and said, 'If the mind is without affairs, all phenomena are empty. The spiritual mechanism operates, and all phenomena dance together.' Therefore, the original master and monk said, 'Holding on to it, even true gold loses its color; letting go of it, even tiles and gravel shine.' Let's put aside holding on and letting go, and say, what is the mind? After a long while, he said, 'Do you understand? Three or four red lotus flowers have bloomed, and six or seven purple sandalwood pagodas stand.' He put down his staff and descended from the seat. Ascending the hall to preach: 'The golden peaks are towering and beautiful, and the overlapping mountains break through the clouds and smoke. Vulture Peak (Vulture Peak, a Buddhist holy site) is arranged outside the sky, and the straight spring pours into the green abyss. Watching the flowers bloom is the eye of a dream, and striking the bamboo realizes the source of the mind. Cherish the Zen students, I have no reason to impart.' Ascending the hall to preach. He raised his staff and said, 'Recognizing the staff, one is hindered by the staff. Not recognizing the staff, one is also hindered by the staff. Recognizing and not recognizing, both should be destroyed. This Dharma is equal, like the sky universally covering. Containing sentient beings, distant and close, instantly transcending the three realms.'
Zen Master Juecheng Mingzhu of Fengdu Erxian
Ascending the hall to preach: Yesterday
日今朝。元無有定。劈面拈起。如泡如影。坐斷凈名佛頭。倒行摩竭正令。擊拂子曰。野狐窟里產麒麟。獼猴各佩軒轅鏡。
射洪清果不會法禪師
南充楊氏子 上堂。至玄至要。至難指蹤。石火弗及。電光罔通。回頭轉腦。喪卻家風。一念知非。耳熱面紅。是個甚麼。為萬物宗。遂舉拄杖曰。天上有星皆拱北。人間無水不朝東。
鳳山興隆深省純禪師
佛誕上堂。豎拂子曰。會么。當日瞿曇降誕。指天指地。即是者個訊息。今日諸人還會么。擲下云。四十九年說不盡。兒孫不踏葛藤窠。
四川寶光笑宗行密禪師
上堂。不離當處。本地風光。力破重圍。頓超十地。氣吞佛祖。眼蓋乾坤。縱奪隨宜。卷舒自在。所謂以大圓覺為我伽藍。身心安居。平等性智。正眼看來。何異今日。以拄杖一卓云。風流不在搽紅粉。肌骨產生格外奇 上堂。僧問。混沌未分時如何。師良久。進云。分后如何。師便打。進云。分與未分時如何。師連打。乃云。大方無外。大圓無內。今古混融。凡聖同類。瓦礫生光。須彌粉碎。無量法門。百千三昧。卓拄杖云。總在這裡。切忌他覓。摩訶般若。蘇嚕㗭哩。
重慶崇因慧覺行衣禪師
上堂。路本平夷。行來即險。眼分明暗。看自成盲。見不
【現代漢語翻譯】 現代漢語譯本 今日此時此刻。原本就沒有什麼固定的東西。迎面直取，如水泡如幻影。截斷凈名（Vimalakirti，維摩詰）的佛頭，顛倒摩竭（Makara，摩羯）的正令。敲擊拂塵說：『野狐洞里生出麒麟，獼猴各自佩戴軒轅鏡。』
射洪清果不會法禪師
南充楊氏子。上堂說法。至玄至妙，至難尋蹤。石火不及，電光難通。回頭轉腦，喪卻家風。一念知非，耳熱面紅。這是什麼？是萬物的本源。於是舉起拄杖說：『天上的星星都拱衛北極星，人間的水沒有不朝向東方的。』
鳳山興隆深省純禪師
佛誕日上堂說法。豎起拂塵說：『明白嗎？當日瞿曇（Gautama，喬達摩）降生，指天指地，就是這個訊息。今日各位明白了嗎？』擲下拂塵說：『四十九年也說不盡，兒孫們不要再踏入葛藤窠（比喻繁瑣的言語或文字）。』
四川寶光笑宗行密禪師
上堂說法。不離當下之處，就是本地風光。奮力突破重重包圍，頓時超越十地（菩薩修行的十個階段）。氣概吞沒佛祖，眼光覆蓋乾坤。縱放收斂隨心所欲，舒捲自如。這就是所謂的以大圓覺（Mahavairocana，大毗盧遮那佛）作為我的伽藍（Sangharama，僧伽藍摩，寺院），身心安穩居住。平等性智（Samatajnana，平等性智），用正眼來看，和今日有什麼不同？用拄杖敲擊一下說：『風流不在於塗抹紅粉，天生麗質格外奇特。』上堂說法。有僧人問：『混沌未分之時是怎樣的？』禪師沉默良久。僧人追問：『那麼分開了之後又是怎樣的？』禪師便打了他。僧人又問：『未分與已分之時又是怎樣的？』禪師連續打了他。於是說：『大方沒有外，大圓沒有內。今古混同，凡聖同類。瓦礫發出光芒，須彌山（Mount Sumeru，須彌山）粉碎。無量的法門，成百上千的三昧（Samadhi，三摩地，禪定）。』敲擊拄杖說：『總在這裡。切記向外尋求。摩訶般若（Mahaprajna，大智慧）。蘇嚕㗭哩。』
重慶崇因慧覺行衣禪師
上堂說法。路本來平坦，走起來卻很危險。眼睛分辨明暗，看東西卻反而成了盲人。見解不
【English Translation】 English version This very day, this very moment. Originally, there is nothing fixed. Seizing it head-on, it's like a bubble, like a shadow. Severing Vimalakirti's (凈名) Buddha-head, reversing Makara's (摩竭) proper command. Striking the whisk, he says: 'From the fox den is born a Qilin (麒麟, mythical Chinese creature), each macaque wears a Xuanyuan (軒轅) mirror.'
Zen Master Qingguo Buhui of Shehong
Yang, a son of Nanchong. Ascending the hall. Utterly profound, utterly essential, exceedingly difficult to trace. Not even a spark of flint can reach it, electric light cannot penetrate it. Turning the head, reversing the brain, one loses the family style. A single thought of knowing wrong, ears burn, face reddens. What is this? It is the source of all things. Thereupon, raising his staff, he says: 'The stars in the heavens all bow to the North Star, the waters on earth all flow towards the East.'
Zen Master Chunxing Shengshen of Fengshan Xinglong
Ascending the hall on Buddha's Birthday. Raising the whisk, he says: 'Do you understand? On the day Gautama (瞿曇) was born, pointing to the heavens and pointing to the earth, that was this very message. Do you all understand today?' Throwing it down, he says: 'Forty-nine years cannot fully express it, may descendants not tread into the tangle of vines (葛藤窠, metaphor for complicated words or texts).'
Zen Master Xingmi Xiaozong of Baoguang Temple, Sichuan
Ascending the hall. Not apart from this very place, the local scenery. Forcefully breaking through the heavy encirclement, instantly transcending the ten grounds (十地, ten stages of Bodhisattva practice). The spirit swallows Buddhas and Patriarchs, the eyes cover the universe. Releasing and seizing as appropriate, rolling and unrolling freely. This is what is called taking the Mahavairocana (大圓覺) as my Sangharama (伽藍, monastery), body and mind dwelling in peace. Equality Wisdom (平等性智), looking with the proper eye, how is it different from today? Striking the staff once, he says: 'Elegance is not in applying rouge and powder, the bones and frame are naturally extraordinary.' Ascending the hall. A monk asks: 'What is it like when chaos has not yet separated?' The Master is silent for a long time. The monk presses: 'Then what is it like after separation?' The Master then strikes him. The monk asks again: 'What is it like when not separated and already separated?' The Master strikes him repeatedly. Thereupon, he says: 'The great square has no outside, the great circle has no inside. Ancient and modern are mixed together, ordinary and holy are of the same kind. Tiles and pebbles emit light, Mount Sumeru (須彌山) is pulverized. Immeasurable Dharma gates, hundreds and thousands of Samadhis (三昧, meditative states).' Striking the staff, he says: 'All are here. Be sure not to seek elsewhere. Maha Prajna (摩訶般若). Suru dili.'
Zen Master Xingyi Huijue of Chongyin Temple, Chongqing
Ascending the hall. The road is originally flat, but becomes dangerous when walked. The eyes distinguish light and dark, but seeing becomes blindness. Views do not
及時。眼毫萬丈。行不到處。壁立千尋。腳跟下踏破。地竅天關。隨處通衢直捷。眼睛底刺瞎。傍觀正視。管取見諦精明。到此時節。掀翻漆桶。直步大方。擺手出長安。逍遙諸國土。所以道。不移寸步。遊歷三千。弗越片時。融通今昔 上堂。無扊扅門闥。盡力扣難開。沒關鍵堂奧。放身挨不入。腳下紅絲未斷。手頭瓦子欠靈。一向信二疑三。致令進五退七。是以。只在籬壇外打之繞。不得穩密處坐一坐。諸禪德。可中若有個通方上士。勇猛丈夫。不顧危亡。𢬵著性命。自肯單刀直入。管教坐享成功。倘或三搭不回。一任東西南北。何故。十方薄伽梵。一路涅槃門。把手牽伊行不得。惟人自肯乃方親。喝一喝 佛成道上堂。六年忍餓苦辛勤。一點明星刺眼睛。剛道瞿曇成正覺。依前日午打三更。
雙桂福國云橋水禪師
上堂。隴頭梅雪斗芳開。密把陽春細剪裁。寒盡天清星斗現。無端瞿氏嘆奇哉。
衡州開峰密行寂忍禪師
上堂。一念未生。全體獨露。止妄求真。迷封覺路。青山綠水。顯揚古佛家風。鵲噪鴉鳴。祖意全彰露布。明明不覆藏。歷歷無回互。
重慶華巖聖可玉禪師
上堂。唸佛一聲。火急漱口才起二見。貶鐵圍山。金屑落眼成翳。好事不如無。到者里。忽有人道
【現代漢語翻譯】 現代漢語譯本 及時。眼毫萬丈。即使你走不到的地方，也如壁立千尋般高聳。腳跟下踏破的，是地竅天關，隨處都是通往各方的捷徑。眼睛要刺瞎，才能擺脫傍觀和正視的干擾，從而獲得清晰的洞察力。到了這個時候，就要徹底打破舊有的束縛，直接走向廣闊的天地，擺脫一切束縛，自由自在地遊歷于各個國土。所以說，即使不移動腳步，也能遊歷三千世界；即使不超越片刻，也能融會貫通古今。上堂開示：沒有門閂的門，即使盡力敲打也難以打開；沒有關鍵的堂奧，即使放開身心也難以進入。腳下的紅絲（指情慾、牽掛）還未斷絕，手中的瓦片（指禪定功夫）還欠缺靈驗。一向半信半疑，導致進退維谷。因此，只能在籬笆墻外徘徊，無法找到穩妥的地方坐下來。各位禪德，如果其中有通達事理的上士，勇猛精進的丈夫，不顧危險，豁出性命，自肯單刀直入，必定能坐享成功。倘若屢次嘗試都不能回頭，那就任憑東西南北漂泊吧。為什麼呢？因為十方諸佛（薄伽梵，梵文Bhagavan的音譯，意為『有福德者』），都遵循著同一條涅槃（梵文Nirvana的音譯，意為『寂滅』）之路。即使把手牽著他走，也是行不通的，只有自己肯努力才能真正親近。喝！佛成道上堂開示：六年忍受飢餓的痛苦，一點明星（指啟明星）刺痛了眼睛。剛說喬達摩（佛陀的姓）成就了正覺，卻仍然像白天中午打三更一樣荒謬。
雙桂福國云橋水禪師
上堂開示：隴頭的梅花和雪花競相開放，精心地剪裁著春天的氣息。寒冷結束，天空清朗，星斗顯現，無端地讓喬達摩（佛陀的姓）驚歎其奇妙。
衡州開峰密行寂忍禪師
上堂開示：一念未生之時，全體本性完全顯露。如果執著于止息妄念，追求真如，就會迷失覺悟的道路。青山綠水，彰顯著古佛的家風；鵲噪鴉鳴，完全而公開地揭示著祖師的意旨。明明朗朗，沒有絲毫遮掩；歷歷分明，沒有絲毫含糊。
重慶華巖聖可玉禪師
上堂開示：唸佛一聲，也要趕緊漱口，否則就會產生二見（指對立的觀點）。貶到鐵圍山（佛教傳說中的山名，位於世界邊緣），如同金屑落入眼中，形成障礙。好事不如無。到了這裡，如果有人說……
【English Translation】 English version Timely. The light from the eyes extends ten thousand zhang (a unit of length). Places unreachable. Cliffs stand a thousand xun (a unit of length). Underneath the feet, the earth's apertures and heavenly gates are broken through. Everywhere, thoroughfares are direct and swift. The eyes are blinded, and detached observation is clear vision. Take hold of seeing truth and being discerning. At this moment, overturn the lacquer bucket (symbolizing ignorance), walk straight into the open space, wave hands and leave Chang'an (the capital of Tang Dynasty, 618-907 AD), freely roam various lands. Therefore, it is said: Without moving an inch, travel three thousand worlds. Without exceeding a moment, integrate the past and present. Ascending the hall: Doors without bolts or latches, difficult to open even with effort. Halls without keys or secrets, impossible to enter even with full commitment. The red thread (referring to desires and attachments) under the feet is not yet severed, the tile (referring to the practice of meditation) in hand lacks efficacy. Always half believing and half doubting, leading to five steps forward and seven steps back. Therefore, one can only circle outside the fence, unable to find a stable place to sit. All you Chan (Zen) practitioners, if there is a wise and capable person among you, a courageous and vigorous man, disregarding danger, risking life, willing to enter directly with a single sword, will surely enjoy success. If after repeated attempts, one cannot turn back, then let them drift east, west, south, and north. Why? Because the Buddhas (Bhagavan, Sanskrit for 'Blessed One') of the ten directions all follow the same path of Nirvana (Sanskrit for 'extinction'). Holding their hands and leading them is not possible; only self-willingness leads to true intimacy. A shout! Ascending the hall on the day of Buddha's enlightenment: For six years, enduring hunger and hardship, a single star (referring to the morning star) pierced the eyes. Just saying that Gautama (Buddha's surname) attained perfect enlightenment is as absurd as saying it's midnight at noon.
Zen Master Yunqiao Shui of Shuanggui Fuguo Temple
Ascending the hall: Plum blossoms and snowflakes compete in fragrance, meticulously tailoring the breath of spring. The cold ends, the sky clears, and the stars appear, causing Gautama (Buddha's surname) to marvel at its wonder.
Zen Master Jiren of Kaifeng Mixing Temple in Hengzhou
Ascending the hall: Before a single thought arises, the entire essence is fully revealed. If one clings to stopping delusions and seeking truth, one will lose the path to enlightenment. Green mountains and clear waters manifest the family style of the ancient Buddhas; the chirping of magpies and the cawing of crows fully and openly reveal the ancestral intent. Clearly and brightly, without any concealment; distinctly and plainly, without any ambiguity.
Zen Master Shengke Yu of Huayan Temple in Chongqing
Ascending the hall: After reciting the Buddha's name once, one must quickly rinse the mouth, otherwise dualistic views (referring to opposing viewpoints) will arise. Being banished to Iron Ring Mountain (a mountain in Buddhist mythology, located at the edge of the world) is like gold dust falling into the eyes, forming an obstacle. Good things are better left undone. Arriving here, if someone says...
。和尚說得盛水不漏。無一針鋒許縫罅。即不無。要契他達磨魯祖藥山維摩。不啻鄭州出曹門。老僧正要問你。藥山維摩。置之不論。達磨魯祖。向你道甚麼。莫向鬼窟中作活計。
費隱容禪師法嗣(八人)
福州黃檗隱元琦禪師
福清林氏子。甫十歲。仰觀天星有觸。遂銘志出家。剃染黃檗。遍歷講肆。后參徑山容。有省。一日呈百丈再參公案頌曰。一聲涂毒聞皆喪。遍野髑髏沒處藏。三寸舌伸安國劍。千秋凜凜白如霜。容深肯之 上堂。舉薰風南來話。師曰。薰風南來。寒毛卓豎。擬涉思量。無本可據。順治初年。日本國主。向師道化。遣使三請。始為日本開宗 佛殿。巍巍堂堂。坐斷十方。正當與么時。好與三十拄杖。何故。不見道。斫卻月中桂。清光應更多 上堂云。今朝十月初一。個個鼻孔條直。百千無量法門。卓拄杖云。總在者里頓入。會則信手拈來。填溝塞壑。不會。且搭在九郎田畔。一任風吹日炙 上堂。金風體露。萬木凋殘。行腳高人。急著眼看。明月灘頭休著腳。蘆花影里出頭難。驀拈拄杖。卓一卓云。且把一聲歸去笛。夜深吹過汨羅灣。下座。
嘉興金粟百癡元禪師
閩之漳浦蔡氏子。參費隱於黃檗。便問。人境雙忘。安身立命在什麼處。容連棒打出。師從此
【現代漢語翻譯】 現代漢語譯本： 和尚說得滴水不漏，沒有一絲一毫的縫隙。即便不是完全沒有，也要契合達磨（Bodhidharma，禪宗始祖）、魯祖（六祖慧能）、藥山（藥山惟儼禪師）、維摩（維摩詰，在家菩薩）的境界。這就像從鄭州出來，卻走了曹門一樣不對路。老僧現在要問你，藥山和維摩，暫且不論。達磨和魯祖，他們向你說了些什麼？不要在鬼窟中謀生活路。
費隱容禪師的法嗣（八人）
福州黃檗隱元琦禪師
是福清林氏之子。剛滿十歲時，仰望星空有所感觸，於是立志出家。在黃檗剃度，遍學各處講堂。後來參拜徑山容禪師，有所領悟。一日，呈上百丈再參公案的頌偈說：『一聲涂毒聞皆喪，遍野髑髏沒處藏。三寸舌伸安國劍，千秋凜凜白如霜。』費隱容禪師深深地認可了他。上堂說法時，舉了薰風南來的話頭。禪師說：『薰風南來，令人寒毛直豎。如果想要思量，卻無從依據。』順治初年（1644年），日本國主向禪師求道，多次派遣使者前來邀請，禪師才前往日本開宗。在佛殿，禪師說：『巍峨堂堂，坐斷十方。正當這個時候，最好給他三十拄杖。』為什麼呢？因為『不見道，斫卻月中桂，清光應更多。』上堂說法時說：『今朝十月初一，個個鼻孔條直。百千無量法門，』舉起拄杖說：『總在這裡頓悟。』會的人，信手拈來，填溝塞壑。不會的人，且把它搭在九郎田畔，任憑風吹日曬。上堂說法時說：『金風體露，萬木凋殘。行腳高人，急著眼看。明月灘頭休著腳，蘆花影里出頭難。』忽然拿起拄杖，敲了一下說：『且把一聲歸去笛，夜深吹過汨羅灣。』說完下座。
嘉興金粟百癡元禪師
是閩地漳浦蔡氏之子。在黃檗參拜費隱容禪師，便問：『人境雙忘，安身立命在什麼地方？』費隱容禪師連打幾棒把他打了出去，禪師從此...
【English Translation】 English version: The monk speaks so that water cannot leak through, without a needle's point of space for a seam. Even if it's not completely without, it must align with the realms of Bodhidharma (the founder of Zen Buddhism), the Sixth Patriarch Huineng, Yaoshan Weiyan, and Vimalakirti (a lay bodhisattva). This is like exiting Zhengzhou but taking the wrong route through Cao Gate. This old monk now asks you, Yaoshan and Vimalakirti, let's set them aside for now. What did Bodhidharma and the Sixth Patriarch say to you? Don't make a living in the ghost cave.
The Dharma Heirs of Chan Master Feiyin Rong (Eight People)
Chan Master Yin Yuanqi of Huangbo in Fuzhou
He was a son of the Lin family of Fuqing. When he was just ten years old, he was touched by looking up at the stars, and he made a vow to leave home. He was tonsured at Huangbo and studied at various lecture halls. Later, he visited Chan Master Rong of Jingshan and had an awakening. One day, he presented a verse on the case of Baizhang's re-attendance, saying: 'A single sound of poisoned drum, all who hear it perish; skulls cover the fields, nowhere to hide. A three-inch tongue extends the sword of pacifying the country; for a thousand autumns, it is凜凜white as frost.' Feiyin Rong deeply acknowledged him. In an Dharma talk, he cited the topic of the south wind coming. The Chan master said: 'The south wind comes, causing the hairs to stand on end. If you try to think about it, there is no basis to rely on.' In the early years of the Shunzhi reign (1644 AD), the ruler of Japan sought the Dao from the Chan master and sent envoys to invite him many times. Only then did the Chan master go to Japan to establish a sect. In the Buddha Hall, the Chan master said: 'Majestic and grand, sitting and judging the ten directions. At this very moment, it is best to give him thirty blows of the staff.' Why? Because 'Don't you see, chopping down the cassia tree in the moon, the clear light should be even more.' In an Dharma talk, he said: 'Today is the first day of the tenth month, everyone's nostrils are straight. Hundreds of thousands of limitless Dharma gates,' raising his staff, he said, 'are all suddenly entered here.' Those who understand, pick it up at will, filling ditches and blocking valleys. Those who don't understand, just put it on the side of Jiulang's field, letting the wind blow and the sun scorch it. In an Dharma talk, he said: 'The golden wind reveals its essence, and all the trees wither and decay. Traveling monks, quickly open your eyes and look. Don't set foot on the bright moon beach, it's difficult to get ahead in the reed flower shadows.' Suddenly picking up the staff, he tapped it once and said: 'Let's take a flute of returning home, blowing it over the Miluo Bay in the deep night.' After speaking, he descended from the seat.
Chan Master Baichi Yuan of Jin Su in Jiaxing
He was a son of the Cai family of Zhangpu in Min. He visited Feiyin Rong at Huangbo and asked: 'When both people and environment are forgotten, where is the place to settle down and establish life?' Feiyin Rong hit him out with several blows, and the Chan master from then on...
疑情頓發。一日入室。容問。動弦別曲。葉落知秋。汝作么生會。師呈坐具。容曰。是甚麼時節。作此去就。師擬開口。容便打。師于棒下豁然 佛涅槃日上堂。生不惜莖眉。死猶露雙足。一等賣風流。令人常憶著。休憶著。年年二月十五日。遍地花開紅閃爍。下座。
湖州武康資福靈機觀禪師
解制升座。一冬與諸人眉毛廝結。今日擬欲開交。且道個甚麼即得。若道去有鉤鉤汝。未免按牛頭吃草。若道住。有錐錐汝。也是平地起堆。爭如鉤也不施。錐也不用。一條古路。八字打開。一任諸人南天臺北五臺。逗到羅紋結角之際。忽然踏斷石樑橋。擊碎玻璃盞。寒拾豐干。非從外見金毛師利。覿面相逢方知。資福一片婆心。為汝諸人徹困。下座 封鍋示眾。山僧今晚封鍋。不為別事。只為諸兄弟。檐囊挈缽。不憚身力。到資福者里。個個盡為參禪學道。了脫生死。然既為此大事急切而來。豈可孤負。故特就此急切處置一問。只如禪作么生參。道作么生學。生死作么生了。若向者里。著著有出身之路。答得一語相契。不妨依舊開鍋。大家同住。若答不得。便請撿點行囊。各各散去。資福無間飯與汝吃。虛度光陰。打鬨過日。蓋緣邇來祖道衰微。禪風澹薄。正因衲子把參學禪道。了脫生死。一段大事因緣。卻成
【現代漢語翻譯】 現代漢語譯本： 疑情頓生。一日入室，容（指天童正覺禪師）問：『動弦別曲，葉落知秋，你作何理解？』 師（指靈機觀禪師）呈上坐具。容（指天童正覺禪師）說：『這是什麼時節，作此進退？』 師（指靈機觀禪師）剛要開口，容（指天童正覺禪師）便打。師（指靈機觀禪師）在棒下豁然開悟。佛涅槃日上堂：『生不惜莖眉，死猶露雙足，一等賣風流，令人常憶著。休憶著，年年二月十五日（公元紀年），遍地花開紅閃爍。』 下座。
湖州武康資福靈機觀禪師
解制升座。一個冬天與諸位眉毛糾結在一起，今日打算解開。那麼，說什麼才好呢？如果說『去』，又有鉤子鉤住你，免不了強迫牛吃草。如果說『住』，又有錐子錐你，也是平地起高堆。不如鉤子也不用，錐子也不用，一條古路，八字打開，任憑諸位南天臺北五臺，到達羅紋結角之處，忽然踏斷石樑橋，擊碎玻璃盞，寒山（指寒山，唐代詩僧）、拾得（指拾得，唐代詩僧）、豐干（指豐干禪師，唐代天臺山國清寺僧人），並非從外見金毛師子（指文殊菩薩的坐騎）。覿面相逢方知，資福（指靈機觀禪師）一片婆心，為你們徹底解困。下座。封鍋示眾：山僧今晚封鍋，不為別的事，只為諸位兄弟，挑著行囊拿著缽，不辭辛勞，來到資福（指資福寺），個個都是爲了參禪學道，了脫生死。既然為此大事急切而來，豈可辜負。故特就此急切處置一問。只如禪作么生參？道作么生學？生死作么生了？若向這裡，處處有出身之路，答得一語相契，不妨依舊開鍋，大家同住。若答不得，便請撿點行囊，各自散去。資福（指資福寺）沒有閑飯給你們吃，虛度光陰，打諢過日。蓋因近年來祖道衰微，禪風淡薄，正因衲子把參學禪道，了脫生死，一段大事因緣，卻成……'
【English Translation】 English version: Doubts suddenly arose. One day, entering the room, Rong (referring to Zen Master Tiantong Zhengjue) asked, 'Playing a different tune on the strings, knowing autumn by the falling leaves, how do you understand this?' The Master (referring to Zen Master Lingji Guan) presented his sitting mat. Rong (referring to Zen Master Tiantong Zhengjue) said, 'What season is this, to make such advances and retreats?' As the Master (referring to Zen Master Lingji Guan) was about to speak, Rong (referring to Zen Master Tiantong Zhengjue) struck him. The Master (referring to Zen Master Lingji Guan) suddenly awakened under the stick. On the day of the Buddha's Nirvana, he ascended the hall: 'In life, not sparing the stem of the eyebrows; in death, still exposing both feet. Equally selling charm, causing people to constantly remember. Stop remembering, every year on the fifteenth day of the second month (Gregorian calendar), flowers bloom all over, red and sparkling.' Descended from the seat.
Zen Master Lingji Guan of Zifu in Wukang, Huzhou
Ascending the seat after the end of the retreat. For a whole winter, I have been entangled with everyone's eyebrows. Today, I intend to untangle them. Then, what should I say? If I say 'go,' there are hooks to hook you, inevitably forcing the ox to eat grass. If I say 'stay,' there are awls to prick you, also building a pile on flat ground. It is better not to use hooks or awls, a single ancient road, opened wide, allowing everyone to go to the Southern Heaven, the Northern Terrace, and Mount Wutai, reaching the place where the patterns are knotted, suddenly breaking the stone bridge, shattering the glass lamp. Hanshan (referring to Hanshan, a Tang Dynasty poet-monk), Shide (referring to Shide, a Tang Dynasty poet-monk), and Fenggan (referring to Zen Master Fenggan, a monk of Guoqing Temple on Mount Tiantai in the Tang Dynasty), are not seen from the outside as the golden-haired lion (referring to Manjushri Bodhisattva's mount). Meeting face to face, one knows that Zifu's (referring to Zen Master Lingji Guan) compassionate heart is to thoroughly relieve your困境. Descended from the seat. Sealing the pot and instructing the assembly: This evening, this mountain monk is sealing the pot, not for any other reason, but because all of you brothers, carrying bags and holding bowls, do not spare your strength, coming to Zifu (referring to Zifu Temple), each one is here to practice Chan and study the Way, to liberate from birth and death. Since you have come urgently for this great matter, how can I let you down? Therefore, I will ask a question to address this urgency. How is Chan practiced? How is the Way studied? How is birth and death liberated? If here, there is a way out in every place, and if you answer with a word that resonates, then we can still open the pot and live together. If you cannot answer, then please check your bags and disperse. Zifu (referring to Zifu Temple) has no idle rice for you to eat, wasting time and fooling around. Because in recent years, the ancestral Way has declined, and the Chan wind is weak, precisely because the monks have turned the great matter of practicing Chan, studying the Way, and liberating from birth and death into...'
虛設。良可悲哉。故山僧今晚捋下面皮。不避嫌謗。逆行此令。弗圖門庭繁盛。只貴正眼流通。乃顧左右曰。出來道道看。一僧曰。文不加點。師曰。你者一語在禪上著。道上著。生死上著。僧云。和尚撿點看。師曰。情知你未諳落處。慣弄虛頭。僧無語。師以拄杖旋風打散。歸方丈 示眾。驀豎拂子云。者便是當年鷲嶺拈花微笑一著子。個里見得。瞿曇頭陀。一肩擔荷。正法眼今古洞然。涅槃心永劫不磨。掃卻從前露布。那涉迷悟誵訛。既無迷悟誵訛。汝等眾兄弟。在者里覓甚麼碗。以拄杖旋風打散。歸方丈。
杭州慧云本充盛禪師
泉州吳氏子 上堂。參禪須是鐵漢。上大人。著手心頭便判。丘乙己。直趨無上菩提。佳作仁。一切是非莫管。可知禮也。審如是。一切障礙。即究竟覺。得念失念。無非解脫。成法破法。皆名涅槃。智慧愚癡。通為般若。雖然如是。更須知有佛祖爪牙。衲僧巴鼻始得。拈拄杖卓一卓曰。還知么。意氣不從天地得。靈苗豈藉四時催。
杭州長安覺王千峰立禪師
開爐上堂。敲冰打凍。須資手眼玲瓏。琢聖陶賢。貴在鉗錘緊密。擲明珠于爛草堆邊。置靈符于死柴頭上。頑金鈍鐵。一錘打正。利劍剛錐。從頭按過。不用揚塵簸土。更勿帶水拖泥。照用同時也。燈籠
【現代漢語翻譯】 現代漢語譯本： 虛設，真是可悲啊。所以老衲今晚豁出去了，不避諱嫌疑和誹謗，逆著常理而行。不圖寺廟門庭興旺，只求正法眼得以流通。於是環顧左右說：『出來說說看。』一個僧人說：『文章天成，無需修改。』禪師說：『你這句話落在禪上呢？落在道上呢？還是落在生死上呢？』僧人說：『和尚您來檢檢視看。』禪師說：『我早就知道你還不明白落腳之處，慣於弄虛作假。』僧人無話可說。禪師用拄杖像旋風一樣打散了他，回到方丈室。 禪師開示眾人：『現在我豎起拂塵，這就是當年靈鷲山（Gṛdhrakūṭa，佛陀說法之地）釋迦牟尼佛（Śākyamuni）拈花微笑的那一著。』如果能在這裡領會，那麼釋迦牟尼佛（Śākyamuni）和摩訶迦葉（Mahākāśyapa）就會共同承擔如來正法眼藏，使正法眼永恒洞明，涅槃（Nirvāṇa）之心永劫不滅。掃除從前的公開宣講，哪裡還涉及迷惑和覺悟的錯誤呢？既然沒有迷惑和覺悟的錯誤，你們這些兄弟們，在這裡尋找什麼碗呢？』禪師用拄杖像旋風一樣打散了他們，回到方丈室。
杭州慧云本充盛禪師
泉州吳氏之子，上堂說法。參禪必須是鐵漢，從一開始就要果斷決絕。直趨無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），一切是非都不要管。要知道禮的真諦。如果能審察明白，一切障礙就是究竟覺悟。得到念頭或失去念頭，無非都是解脫。成就法或破除法，都叫做涅槃（Nirvāṇa）。智慧或愚癡，都可通達般若（Prajñā，智慧）。雖然如此，更要知道有佛祖的爪牙，衲僧的手段才行。』禪師拿起拄杖敲了一下說：『還知道嗎？意氣不是從天地得來的，靈苗豈能依靠四季催生？』
杭州長安覺王千峰立禪師
開爐上堂說法。敲冰打凍，必須要有靈巧的手眼。琢磨聖賢，貴在鉗錘緊密。把明珠扔在爛草堆邊，把靈符放在死柴頭上。頑金鈍鐵，一錘打正。利劍剛錐，從頭按過。不用揚塵簸土，更不要帶水拖泥。照用同時，就像燈籠一樣。
【English Translation】 English version: It's all fabricated, how lamentable. Therefore, this old monk will cast aside all pretense tonight, disregarding suspicion and slander, and act against the norm. I don't seek the prosperity of the temple, but only the circulation of the true Dharma eye. So, I looked around and said, 'Come forth and speak.' A monk said, 'The writing is flawless, needing no additions.' The Zen master said, 'Where does your statement land—on Zen, on the Tao, or on life and death?' The monk said, 'Venerable monk, please examine it.' The Zen master said, 'I knew long ago that you haven't grasped the landing place, accustomed to fabricating illusions.' The monk was speechless. The Zen master scattered him with his staff like a whirlwind and returned to his abbot's room. The Zen master addressed the assembly: 'Now I raise this whisk. This is precisely that moment when Śākyamuni Buddha (Śākyamuni) smiled while holding up a flower on Vulture Peak (Gṛdhrakūṭa).』 If you can understand it here, then Śākyamuni Buddha (Śākyamuni) and Mahākāśyapa (Mahākāśyapa) will jointly bear the treasury of the Tathāgata's true Dharma eye, making the true Dharma eye eternally clear, and the heart of Nirvāṇa (Nirvāṇa) imperishable for all eternity. Sweeping away the previous public pronouncements, where is there any involvement with the errors of delusion and enlightenment? Since there are no errors of delusion and enlightenment, what bowls are you brothers seeking here?』 The Zen master scattered them with his staff like a whirlwind and returned to his abbot's room.
Zen Master Ben Chongsheng of Huiyun Temple in Hangzhou
A son of the Wu family from Quanzhou, ascended the Dharma seat. To practice Zen, one must be an iron man, decisive from the very beginning. Go straight towards Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), and don't concern yourself with right and wrong. Know the true essence of propriety. If you can examine and understand, all obstacles are ultimate enlightenment. Gaining thoughts or losing thoughts are nothing but liberation. Accomplishing Dharma or destroying Dharma are both called Nirvāṇa (Nirvāṇa). Wisdom or foolishness both lead to Prajñā (Prajñā, wisdom). Although it is so, you must also know that you need the claws and teeth of the Buddhas and the methods of the monks.』 The Zen master picked up his staff and struck it once, saying, 『Do you know? Spirit is not obtained from heaven and earth; how can spiritual seedlings rely on the seasons to sprout?』
Zen Master Qianfeng Li of Juewang Temple in Chang'an, Hangzhou
Opening the furnace and ascending the Dharma seat. To chip ice and strike frost, one must have skillful hands and eyes. To sculpt sages and worthies, the key is tight tongs and hammers. Throwing bright pearls beside rotten grass piles, placing spiritual talismans on dead firewood. Stubborn gold and dull iron, strike them straight with one hammer. Sharp swords and hard awls, press them from beginning to end. No need to raise dust and sift soil, and even less to drag mud with water. Illumination and function are simultaneous, just like a lantern.
起舞。露柱伸腰。人境俱奪也。萬籟吞聲。乾坤失色。猛烈漢當爐不避。央庠主鑿壁偷光。指尖畫出飛禽跡。未是作家。腳頭踏斷流水聲。亦非俊傑。縱饒猛虎口中找舌。驪類頷下奪珠。千尺井底運機籌。百尺竿頭施伎倆。猶未堪入覺皇爐鞲在。卓拄杖下座。
郢州興陽獨冠敬禪師
王司李至。上堂。腦後圓光。萬別千差俱照徹。驀頭風雨。從教遍界骨毛寒。拋卻家珍。掀翻舊案。懸巖撒手。自肯承當。絕後再蘇。欺君不得。拍禪床曰。隔江招手橫趨去。爭似今朝見面親 頌高峰枕子話曰。攜魚沽酒江邊樂。醉臥蘆花不及歸。開得眼來天大曉。一聲款乃過前溪。
嘉興金粟石庵行琈禪師
崑山楊氏子 解制上堂拈拄杖卓一卓曰。明明無結。何處有解。諸人曏者里明得透得。不起一念心。照察十世古今。不動一步腳。歷遍百億神洲。碎須彌為芥子。散空界作微塵。機不停位。用不停玄。驅牯牛于欄外。曳占波于西瞿。直得五湖四海。同歸皇化。百千日月。不離者里。大眾且道。正恁么時。解制一句。作么生道。春山青。春水碧。芒鞋踏斷萬重山。觸破指頭心便息。喝一喝。卓拄杖。下座 問。如何是諸佛出身處。師曰。吳王臺畔石嶙峋。曰學人不會。師曰。橫看成嶺側成峰。
福州羅山
【現代漢語翻譯】 現代漢語譯本： 起舞，露柱（石柱）伸腰，人與境皆被奪去。萬籟俱寂，天地黯然失色。勇猛之人如爐火般毫不退避，貧寒學子鑿壁偷光。用指尖畫出飛鳥的痕跡，還算不上是真正的藝術家；用腳踏斷流水的聲響，也算不上是真正的俊傑。縱然能在猛虎口中奪取舌頭，在驪龍（傳說中的黑龍）頷下奪取寶珠，在千尺井底巧妙地運籌，在百尺竿頭施展伎倆，仍然不能進入覺皇（佛）的熔爐之中。說完，放下拄杖，走下座位。
郢州興陽獨冠敬禪師
王司李到來，禪師上堂說法。腦後的圓光，照徹萬千差別。突然而來的風雨，讓整個世界都感到寒冷。拋棄家中的珍寶，推翻舊有的案例。在懸崖邊撒手，才能真正地承擔。死而復生，是無法欺騙自己的。拍擊禪床說：『隔江招手，不如今天見面親切。』讚頌高峰禪師的枕頭話：『攜帶魚和酒在江邊享樂，醉臥在蘆花中不願歸來。睜開眼睛，天已經大亮，一聲搖櫓的聲音劃過眼前的溪流。』
嘉興金粟石庵行琈禪師
崑山楊氏之子，解制上堂，拿起拄杖敲擊一下說：『明明沒有結，哪裡來的解？各位如果能在這裡明白透徹，不起一個念頭，就能照察十世古今；不動一步腳，就能歷遍百億神洲。將須彌山粉碎成芥子，將空界散作微塵。機鋒不停留于某個位置，妙用不停留于某個玄機。將蠻牛驅趕到欄外，將佔波花拖到西瞿耶尼洲。使得五湖四海，都歸於皇家的教化；百千日月，都不離開這裡。』各位，且說，正在這個時候，解制一句，該怎麼說呢？春山青翠，春水碧綠，穿著草鞋踏遍萬重山，觸碰到指尖，心就平靜了。』喝一聲，放下拄杖，走下座位。有人問：『如何是諸佛出身處？』禪師說：『吳王臺畔的石頭嶙峋。』那人說：『學人不會。』禪師說：『橫看成嶺側成峰。』
福州羅山
【English Translation】 English version: Dancing. The dew-covered pillar (stone pillar) stretches its waist. Both the person and the environment are seized. All sounds are silenced. Heaven and earth lose their color. A fierce man does not avoid the furnace. A poor scholar steals light by drilling a hole in the wall. Drawing the traces of flying birds with fingertips is not yet the work of a master. Trampling and breaking the sound of flowing water with feet is also not a hero. Even if one can snatch a tongue from a tiger's mouth, or seize a pearl from under a black dragon's (legendary black dragon) chin, devise strategies at the bottom of a thousand-foot well, or perform tricks on a hundred-foot pole, one is still not worthy to enter the furnace of the Awakened One (Buddha). After saying this, he put down his staff and stepped down from the seat.
Zen Master Duguang Jing of Xingyang in Yingzhou
When Sili Wang arrived, the Zen master ascended the hall to preach. The halo behind the head illuminates all differences. The sudden wind and rain make the whole world feel cold. Abandoning family treasures and overturning old cases. Letting go on a cliff is the only way to truly take responsibility. Resurrecting after death is impossible to deceive oneself. He struck the Zen bed and said, 'Waving across the river is not as intimate as meeting today.' Praising Zen Master Gaofeng's pillow talk: 'Carrying fish and wine to enjoy by the river, drunk and lying in the reeds, unwilling to return. Opening your eyes, the sky is already bright, and the sound of oars passes by the stream in front of you.'
Zen Master Xingfu of Shian in Jinxing
The son of the Yang family in Kunshan, upon the lifting of the restriction, ascended the hall, picked up his staff and struck it once, saying: 'Clearly there is no knot, where does the untying come from? If you can understand this thoroughly, without raising a single thought, you can illuminate the ancient and modern of ten lifetimes; without moving a single step, you can travel through hundreds of billions of divine continents. Crushing Mount Sumeru into mustard seeds, scattering the empty realm into dust. The mechanism does not stay in one position, and the function does not stay in one mystery. Driving the wild ox outside the fence, dragging the Champak flower to the Western Godaniya Continent. So that the five lakes and four seas all return to the emperor's teachings; hundreds of thousands of suns and moons do not leave here.' Everyone, let's say, at this very moment, how should the phrase 'lifting the restriction' be said? 'The spring mountains are green, the spring waters are blue, wearing straw sandals and stepping through ten thousand mountains, touching the fingertips, the heart is at peace.' He shouted once, put down his staff, and stepped down from the seat. Someone asked: 'What is the birthplace of all Buddhas?' The Zen master said: 'The rocks are rugged on the banks of Wu Wang Terrace.' That person said: 'The student does not understand.' The Zen master said: 'Looking horizontally, it becomes a ridge; looking sideways, it becomes a peak.'
Luoshan of Fuzhou
法海白嵩俊禪師
宜興周氏子。上堂。逆拔拳頭提正令。三世如來齊乞命。一張狗口利如刀。尋常專罵諸方病。要人火急立地構。拔楔抽釘曾不吝。禿驢若不打殺人。撞著怨家打殺定。何故。誣人之罪。以罪加之 僧問。如何是羅山主中主。師曰。禿掃帚銜金勒馬。曰如何是賓中賓。師曰。爛麻繩走簸箕方。
朝宗忍禪師法嗣
贛州寶華諾諾行導禪師
金陵劉氏子 上堂。豎拂曰。大眾會么。覿面相呈。不須擬議。直下承當。了無忌諱。掉轉槍旗仔細看。大機大用似兒戲。孤兔盡潛蹤龍象皆恐懼。掀翻彌勒釋迦。說甚德山臨濟。且道。正當恁么時。一句作么生。放下拂子曰。子房終不貴封侯。
石車乘禪師法嗣(二人)
嘉興金粟息乾元禪師
武原俞氏子。從普凈庵受業。參天童悟。看本來面目話。偶觸飯器有省 上堂。玄機獨唱。截斷眾流。祖印高提。千差頓絕。突出衲僧巴鼻。闡揚諸佛宗猷。萬魔窺覷無門。十地魂驚膽喪。若也放一線道。便乃有賓有主。有事有理。高低普應。左右逢源。大方獨步。自由自在。祇如祝聖開堂一句作么生。雕弓已掛狼煙息。萬姓謳歌樂太平。
吉州龍鬚資國眉庵秀禪師
號文素。金陵夏氏子 上堂。威音那畔。攜手同歸。
【現代漢語翻譯】 現代漢語譯本 法海白嵩俊禪師
宜興周氏之子。上堂說法：『逆拔拳頭，提倡正令，三世如來（過去、現在、未來三世的一切佛）都來乞命。一張狗嘴鋒利如刀，經常專門謾罵各方禪病。要人火速就地領悟，拔除木楔，抽掉釘子，從不吝惜。禿驢如果不打殺人，遇到仇家一定被打殺。』為什麼呢？『誣陷別人的罪過，要加重罪責懲罰。』有僧人問：『如何是羅山主中的主？』禪師說：『禿掃帚銜著金勒的馬。』又問：『如何是賓中的賓？』禪師說：『爛麻繩牽著破簸箕。』
朝宗忍禪師法嗣
贛州寶華諾諾行導禪師
金陵劉氏之子。上堂說法：豎起拂塵說：『大眾明白嗎？對面相呈，不必擬議，直接承擔，毫無忌諱。』掉轉槍旗仔細看，大機大用如同兒戲。孤兔完全隱藏軌跡，龍象都感到恐懼。掀翻彌勒（未來佛）和釋迦（釋迦牟尼佛），說什麼德山和臨濟？那麼，正在這個時候，一句話怎麼說？』放下拂塵說：『張良最終不以封侯為貴。』
石車乘禪師法嗣(二人)
嘉興金粟息乾元禪師
武原俞氏之子。從普凈庵接受佛業，參拜天童禪師而悟道，看『本來面目』的話頭。偶然碰到飯器而有所領悟。上堂說法：『玄妙的機鋒獨自唱出，截斷所有流派。祖師的印記高高提起，所有差別頓時消失。突出衲僧的本來面目，闡揚諸佛的宗旨。萬魔窺視卻無從下手，十地菩薩也魂驚膽喪。如果放開一線生機，便有賓有主，有事有理，高低普遍相應，左右逢源，大方獨步，自由自在。』比如祝聖開堂這句話怎麼說？『雕弓已經掛起，狼煙已經平息，萬姓歌頌太平盛世。』
吉州龍鬚資國眉庵秀禪師
號文素，金陵夏氏之子。上堂說法：『威音王佛（過去佛）那一邊，攜手一同歸去。』
【English Translation】 English version Zen Master Fahaibai Songjun
A son of the Zhou family of Yixing. Entering the hall, he said: 'Reversely pull out the fist, and promote the correct decree; all the Tathagatas (Buddhas of the three times: past, present, and future) of the three worlds beg for life. A dog's mouth is as sharp as a knife, often specializing in scolding the illnesses of various Zen schools. Urging people to realize urgently on the spot, removing wedges and pulling out nails, never stingy.' 'If the bald donkey does not kill people, he will surely be killed when he encounters an enemy.' Why? 'Accusing others of crimes should be punished with heavier penalties.' A monk asked: 'What is the master among masters of Mount Luo?' The master said: 'A bald broom holds a golden-bridled horse.' He asked again: 'What is the guest among guests?' The master said: 'Rotten hemp rope leads a broken winnowing fan.'
Dharma heir of Zen Master Chaozongren
Zen Master Nuonuo Xingdao of Baohua Temple, Ganzhou
A son of the Liu family of Jinling. Entering the hall, he raised his whisk and said: 'Do you all understand? Presenting face to face, no need to deliberate, directly accept, without any taboo.' Turning the spear and looking carefully, the great opportunity and great use are like child's play. The lone rabbit completely hides its tracks, and dragons and elephants are all terrified. Overturning Maitreya (the future Buddha) and Shakyamuni (Shakyamuni Buddha), what are Deshan and Linji talking about? So, at this very moment, how to say a word?' He put down the whisk and said: 'Zhang Liang ultimately does not value being enfeoffed as a marquis.'
Dharma heirs of Zen Master Shichecheng (two people)
Zen Master Qian Yuan of Jin Su Xi, Jiaxing
A son of the Yu family of Wuyuan. He received his Buddhist career from Pujing Nunnery, and attained enlightenment by visiting Zen Master Tiantong, looking at the topic of 'original face'. He had some understanding when he accidentally touched the rice bowl. Entering the hall, he said: 'The profound opportunity is sung alone, cutting off all schools. The ancestral seal is raised high, and all differences disappear instantly. Highlighting the original face of the monk, expounding the purpose of all Buddhas. Ten thousand demons peep but have no way to start, and the bodhisattvas of the ten grounds are also frightened. If you let go of a glimmer of life, there will be guest and host, there will be things and reasons, high and low universally correspond, left and right meet the source, Dafang walks alone, free and at ease.' For example, how to say this sentence of celebrating the sage and opening the hall? 'The carved bow has been hung up, the smoke of war has subsided, and all the people sing praises of the prosperous age.'
Zen Master Mei'an Xiu of Longxu Ziguo, Jizhou
Named Wensu, a son of the Xia family of Jinling. Entering the hall, he said: 'On the other side of Buddha Weiyinwang (past Buddha), let's go hand in hand together.'
十字街頭。相逢不識。十字街頭。攜手同歸。威音那畔。相逢不識。若也倜儻分明。一生參學事畢 康熙癸卯。燈節。有弄獅子到山。是晚師升座。問眾曰。既是假獅子。為什麼亦能跳躍。若是真獅子。為甚不解咬人。眾佇思。師曰。老僧收煞去也。以手左右指曰。真獅子假獅子。都過兩邊著。祇如哮吼驚群。坐斷真假一句。作么生道。和聲打觔斗而出。眾皆罔測。越數日。忽示微疾。始知別眾語也。至二十四午刻。沐浴更衣。泊然而化。世壽六十。僧臘三十七。全身塔于本山之後。
萬如微禪師法嗣(二人)
荊溪龍池素巖淵禪師
頌雲門乾矢橛洞山麻三斤曰。雲門矢橛洞山麻。絞索澆蔬用著他。識得其中奇特處。長來茄子大如瓜。
無錫南禪古鏡符禪師
上堂。禪禪。仰之彌高。鉆之彌堅。達磨不來東土。二祖不往西天。是處池中有月。誰家灶里無煙。雖然如是。不是一番寒徹骨。怎得梅花撲鼻香 小參。若有一法。不成法身。若無一法。不成法身。天際日上月下。檐前山高水深。知有的。十個手指八個叉。不知有的。有飯吃飯。有茶喫茶。一任行住坐臥。何妨柳巷花街。若有道伴交肩過。此事分明說向他。阿呵呵。會也么。直饒會得。也不是我同流。何故。南禪不肯撒泥砂。
【現代漢語翻譯】 現代漢語譯本 十字街頭，相逢卻不相識。十字街頭，攜手一同歸去。在威音王佛（過去佛名）那一邊，相逢也是不相識。如果能夠非常灑脫明白，那麼一生的參禪學習之事就完畢了。康熙癸卯年（1663年）燈節，有耍獅子的來到山上。這天晚上，禪師升座說法，問大家說：『既然是假的獅子，為什麼也能跳躍？如果是真的獅子，為什麼不咬人？』大家都在思考。禪師說：『老僧我來結束這個話頭。』用手左右指著說：『真獅子假獅子，都放到兩邊去。就像獅子吼叫震驚獸群，截斷真假的這一句，該怎麼說？』說完和著聲音打個跟頭而出。大家都不明白。過了幾天，禪師忽然示現輕微的疾病，大家才知道禪師是在告別。到二十四日中午，沐浴更衣，安詳圓寂。世壽六十歲，僧臘三十七年。全身建塔在本山之後。
萬如微禪師的法嗣（二人）
荊溪龍池素巖淵禪師
頌雲門乾矢橛（雲門宗的著名公案）和洞山麻三斤（洞山良價禪師的著名公案）說：『雲門乾矢橛，洞山麻三斤，用絞索澆灌蔬菜來使用它們。如果能認識到其中的奇特之處，那麼長出來的茄子就會像瓜一樣大。』
無錫南禪古鏡符禪師
上堂說法：『禪，禪，仰望它，越發覺得高遠；鉆研它，越發覺得堅固。達磨（菩提達摩）沒有來東土（中國），二祖（慧可）沒有去西天（印度）。到處池塘里都有月亮，誰家的灶里沒有煙火？雖然是這樣，但不是經過一番寒冷徹骨，怎麼能得到梅花撲鼻的香味？』小參時說：『如果有一法存在，就不能成就法身；如果沒有任何一法存在，也不能成就法身。天空中太陽上升月亮落下，屋檐前山高水深。知道有的人，十個手指八個是交叉的（表示不確定）；不知道有的人，有飯就吃飯，有茶就喝茶。任憑行走坐臥，不妨在柳巷花街。如果有道友交肩而過，這件事就分明地向他說明。阿呵呵，明白了嗎？即使明白了，也不是我的同類。為什麼呢？南禪不肯撒泥沙（比喻不肯輕易傳法）。』
【English Translation】 English version At the crossroads, we meet but do not recognize each other. At the crossroads, we hold hands and return together. On the other side of Weiyin Buddha (name of a past Buddha), we meet but still do not recognize each other. If one can be unrestrained and clear, then the matter of lifelong Chan study is complete. In the year of Gui Mao (1663) of the Kangxi reign (1662-1722), during the Lantern Festival, lion dancers came to the mountain. That evening, the Master ascended the seat and asked the assembly: 'Since it is a fake lion, why can it leap and jump? If it is a real lion, why doesn't it bite people?' The assembly pondered. The Master said: 'This old monk will conclude this matter.' He pointed left and right with his hand, saying: 'Real lion, fake lion, put them both aside. Just like the roar of a lion that startles the herd, how would you say a phrase that cuts off the truth and falsehood?' After speaking, he somersaulted out with a harmonious sound. The assembly was perplexed. After several days, the Master suddenly showed a slight illness, and everyone knew that the Master was saying farewell. On the twenty-fourth day at noon, he bathed, changed clothes, and passed away peacefully. His age was sixty, and his monastic age was thirty-seven. His entire body was enshrined in a pagoda behind the mountain.
Dharma heirs of Chan Master Wanru Wei (two people)
Chan Master Suyan Yuan of Longchi in Jingxi
He praised Yunmen's dry shit stick (a famous koan of the Yunmen School) and Dongshan's three pounds of flax (a famous koan of Chan Master Dongshan Liangjie): 'Yunmen's dry shit stick, Dongshan's three pounds of flax, use a noose to water vegetables with them. If you can recognize the wonder within, then the eggplants that grow will be as big as melons.'
Chan Master Gujing Fu of N禪 in Wuxi
Ascending the hall, he said: 'Chan, Chan, the more you look up to it, the more lofty it seems; the more you delve into it, the more solid it becomes. Bodhidharma (達磨) did not come to the Eastern Land (China), the Second Patriarch (慧可) did not go to the Western Heaven (India). Everywhere, there is a moon in the pond; whose stove has no smoke? Although it is so, without a bone-chilling cold, how can one obtain the plum blossom's fragrant scent?' During a small Dharma talk, he said: 'If there is one dharma, one cannot achieve the Dharmakaya; if there is not one dharma, one cannot achieve the Dharmakaya. In the sky, the sun rises and the moon sets; before the eaves, the mountains are high and the water is deep. Those who know there is, eight out of ten fingers are crossed (indicating uncertainty); those who do not know there is, eat when there is food, drink when there is tea. Let it be walking, standing, sitting, or lying down, what harm is there in the willow lanes and flower streets? If a fellow practitioner passes shoulder to shoulder, explain this matter clearly to him. Aha ha, do you understand? Even if you understand, you are not of my kind. Why? N禪 is unwilling to scatter mud and sand (a metaphor for not easily transmitting the Dharma).'
卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第六
維揚嗣祖沙門(寶輪際源高旻了貞)輯
天臺國清 達珍 編
南嶽下三十五世
木陳忞禪師法嗣(二十人)
明州五磊達變權禪師
上堂云。一代時教。是個切腳。畢竟正文。無人道著。當的帝都丁。必彬班豹剝。圓通無礙底。七縱八橫。局守一隅底。無繩自縛。義隨文而文隨義。歷歷明明。珠走盤而盤走珠。灑灑落落。卓拄杖云。分明舉似作家。切忌胡穿亂鑿。就中演出妙伽陀。定慧圓明無住著 上堂。劫前運步。孰是知音。格外橫身。誰當辨的。二聽絕聞其響。五眼莫睹其形。直饒威音那畔承當。未免打作兩橛。縱使卻來者邊行履。也應難許十全。有佛處不得住。抹過恒河沙國土。春風孰道在花枝。鸞鳳不棲荊棘樹。無佛處急走過。夢鎖關空成險墮。莫守寒巖異草青。休戀白雲深處坐。有無不住絕商量。妙用縱橫迥異常。熱碗晝鳴翻古調。鐵牛夜㖃換新腔。蟭螟眼裡放夜市。卓拄杖云。須信吾宗別有長。
明州五磊拙巖懷禪師
示眾。牛頭北馬頭南。突出虛空向上談。大地山河齊起舞。頭陀迦葉也癡憨。前三三后三三。端的無勞宿草菴。卓拄杖曰。還委悉么。者里廓然俱
放下。百千剎海一毫端 示眾。不是心不是無不是物。一一為君都拈出。鬔頭垢面老寒山。卻是十年歸不得。歸不得。朝朝雞向五更啼。日日日從東畔出。堪笑無端王老師。殘花落地無人拾。大眾還會么。一回雨過一回濕。卓拄杖下座 解夏示眾。問。文殊七佛之師。因甚出不得女子定。師云。你在那裡見他出不得。僧擬議。師打云。十萬八千。進云。罔明乃下方初地菩薩。為什麼出得女子定。師云。切莫錯認定盤星。進云。若恁么。喚什麼作定。師打云。打破髑髏來。與汝相見。
越州平陽天岳本晝禪師
楚黃蕭氏子 上堂。冬至陽生好個令。旦衲子工夫。打成一片。露柱搖船。燈籠到岸。光陰一線長。佛法長一線。豎拂子召大眾曰。山僧瞌睡方濃。今日見所未見。擊禪床下座。
臺州廣潤巨靈融禪師
新安陳氏子 上堂。神機迅捷。蓋是尋常見。徹骨髓未為極則。從上以來。有許多老骨董。向搕𢶍堆頭。拾得一隻破草鞋。在床子上。撐眉努目。壓良為賤。若是祖師意。不曾道著。返累宗風掃地。乃召眾曰。且道。恁么有扶持處也無。卓拄杖曰。看看。祇緣生在千峰上。不得云擎也出頭 示眾。淡云啼破鷓鴣天。雨後平塘濕柳煙。珍重往來行腳者。莫將玄妙污心田 問。如何是三教。師曰
【現代漢語翻譯】 現代漢語譯本 放下。百千剎海（無數佛土）在一根毫毛的尖端，以此來開示大眾。既不是心，也不是無，也不是物。我一一都為你們拈出來了。蓬頭垢面的老寒山（唐代隱士），卻有十年回不了家。回不了家啊，每天早上雞在五更啼叫，每天太陽從東方升起。可笑那無端的王老師，殘花落地也沒人撿。大眾明白了嗎？一次下雨就一次濕透。說完，拄著枴杖走下禪座。 解夏（佛教用語，指結束夏季安居）時開示大眾。有僧人問：『文殊（文殊菩薩，智慧的象徵）是七佛之師，為什麼出不了女子定（指女性的禪定狀態）？』 禪師說：『你在哪裡見到他出不了？』 僧人猶豫不決。禪師打了他一下，說：『十萬八千里！』 僧人又問：『罔明（菩薩名）是下方初地菩薩，為什麼能出女子定？』 禪師說：『千萬不要錯認了定盤星（比喻標準）。』 僧人再問：『如果這樣，那叫什麼作定？』 禪師打了一下，說：『打破你的頭顱，來與你相見！』
越州平陽天岳本晝禪師
楚州黃巖蕭氏之子。上堂說法：『冬至陽氣生髮，真是個好時節。希望眾位衲子（僧人）用功，打成一片。露柱（寺廟中的柱子）搖船，燈籠靠岸。光陰像一線那麼長，佛法也像一線那麼長。』 豎起拂塵，召集大眾說：『山僧我瞌睡正濃，今天見到了前所未見的事物。』說完，敲擊禪床走下禪座。
臺州廣潤巨靈融禪師
新安陳氏之子。上堂說法：『神機迅捷，這不過是尋常所見。徹骨髓還算不上是極則。從古以來，有許多老古董，在垃圾堆里，撿到一隻破草鞋，放在床上，瞪眼皺眉，以好充次。如果是祖師的真意，他們根本沒說到。反而連累宗風掃地。』 於是召集大眾說：『那麼，有沒有扶持的地方呢？』 拄著枴杖說：『看看。只因爲生長在千峰之上，不能靠云的支撐而冒出頭。』 開示大眾：『淡淡的雲彩被鷓鴣的叫聲劃破，雨後的池塘邊柳煙濕潤。珍重那些往來的行腳僧，不要用玄妙的理論玷污了心田。』 有人問：『什麼是三教（儒教、道教、佛教）？』 禪師說：
【English Translation】 English version Release. A hundred thousand k剎海 (kṣetra-sāgara, Buddha-lands) are on the tip of a single hair, demonstrating to the assembly. It is neither mind, nor non-being, nor object. I present them all to you. The disheveled and dirty-faced old Hanshan (Han-shan, a Tang Dynasty recluse), yet he cannot return home for ten years. Cannot return home. Every morning the rooster crows at the fifth watch, every day the sun rises from the east. Laughable is the absurd Teacher Wang, no one picks up the fallen, withered flowers. Does the assembly understand? One rain, one wetting. He struck the staff and descended from the seat. Demonstrating to the assembly after 解夏 (Gexia, the end of the summer retreat). A monk asked: '文殊 (Mañjuśrī, the Bodhisattva of wisdom) is the teacher of the seven Buddhas, why can't he emerge from the women's samādhi (female state of meditation)?' The master said: 'Where did you see him unable to emerge?' The monk hesitated. The master struck him, saying: 'A hundred and eight thousand!' The monk further asked: '罔明 (Wangming, name of a Bodhisattva) is a Bodhisattva of the first ground below, why can he emerge from the women's samādhi?' The master said: 'Do not mistake the lodestar (metaphor for standard).' The monk asked again: 'If so, what is called samādhi?' The master struck him, saying: 'Break open your skull, and I will meet you.'
Zen Master Benzhou of Tianyue Temple in Pingyang, Yuezhou
A son of the Xiao family of Chuzhou Huangyan. Ascending the hall, he said: 'The winter solstice brings forth the yang energy, a truly good season. I hope all you monks work hard, becoming one. The pillar (pillar in the temple) rows the boat, the lantern reaches the shore. Time is as long as a thread, the Dharma is also as long as a thread.' Raising the whisk, he summoned the assembly, saying: 'I, the mountain monk, am deep in slumber, and today I have seen what I have never seen before.' Having said that, he struck the Zen seat and descended.
Zen Master Juling Rong of Guangrun Temple in Taizhou
A son of the Chen family of Xin'an. Ascending the hall, he said: 'Swiftness of divine mechanism is but commonly seen. Penetrating the bone marrow is not yet the ultimate. Since ancient times, there have been many old antiques who, in the garbage heap, picked up a broken straw sandal and placed it on the bed, glaring and frowning, passing off the inferior as the superior. If it is the true intention of the patriarchs, they have not spoken of it at all. On the contrary, they have implicated the ancestral style, sweeping it to the ground.' Then he summoned the assembly, saying: 'So, is there a place to support it or not?' Striking the staff, he said: 'Look, look. Only because it grows on the thousand peaks, it cannot emerge with the support of the clouds.' Demonstrating to the assembly: 'Faint clouds are broken by the cry of the partridge, after the rain, the willow smoke is wet by the flat pond. Cherish those traveling monks who come and go, do not defile the field of the heart with mysterious theories.' Someone asked: 'What are the three teachings (Confucianism, Taoism, Buddhism)?' The master said:
。耕種耘田割稻。曰三教之義。何者為最。師曰。波斯鼻孔下頭粗 落堂示眾。東單下板頭。打鐘黑漆皮。燈籠止靜觸目。若見聖僧。自不辜負露柱。拽拄杖便出。
嘉興金粟天岸升禪師
金壇陳氏子。弱冠。從姚江高原剃染。謁天童忞圓具。參那吒析骨因緣。有省。作華嚴五十三頌呈忞。忞稱善。後繼席青州大覺。及忞奉詔入京。舉師立僧。后遷金粟 上堂。收得蕙江云。滿載剡溪月。跨鶴度錢塘。賽彩雙白璧。描也描不成。畫也畫不出。佛手驢腳與生緣。趙州輸勝不輸劣。阿呵呵。饅頭䭔子齊拈出。餐則任君餐。切忌咬破舌。金牛大笑君何拙 上堂。澗水繞山房。白雲抱幽石。此時林下人。活計天然別。卻怪德山臨濟。星布棋列。捷蜆撈蝦。豎拳行喝。好與捉來。朝打三千。暮打八百。因甚如此。清平世界。不容草竊。師寂于康熙癸丑十一月二十四。全身塔于姚江棲云之右麓。
漳州龍牙云叟住禪師
示眾。紅滿枝綠滿枝。邨邨綠暗與紅稀。黃鸝語杜䳌啼。底事聲聲苦勸歸。春己暮樹不華。狼藉枝頭恨轉賒。擲下拄杖曰。一片何人得。流經十萬家 問。如何是和尚家風。師曰。折箸攪滄溟。曰忽遇客來。將何看待。師曰。爛炒浮漚滿滿盛。
皋亭佛日山曉晰禪師
晚參。不
【現代漢語翻譯】 現代漢語譯本 耕種、除草、收割稻穀。問：『三教（儒教、道教、佛教）的意義，哪個最為重要？』 師父說：『波斯人的鼻孔下頭很粗。』 落堂時向大眾開示：『東單下板頭，打鐘的是黑漆皮，燈籠止靜觸目。如果見到聖僧，就不會辜負露柱。』 拽著拄杖便離開了。
嘉興金粟天岸升禪師
金壇陳氏之子。年輕時，在姚江高原剃度出家。拜見天童忞（天童忞禪師）圓具。參悟那吒析骨的因緣，有所領悟。作《華嚴五十三頌》呈給忞，忞稱讚他。後來繼承青州大覺的席位。等到忞奉詔入京，舉薦師父立僧。后遷往金粟。上堂開示：『收得蕙江的云，滿載剡溪的月。跨鶴飛過錢塘，賽彩的雙白璧。描也描不成，畫也畫不出。佛手驢腳與生緣，趙州輸勝不輸劣。阿呵呵，饅頭䭔子一起拈出。吃就任憑你吃，切忌咬破舌。金牛大笑你真笨拙。』 上堂開示：『澗水繞著山房，白雲抱著幽石。此時林下之人，生活自然不同。卻奇怪德山（德山宣鑒禪師）臨濟（臨濟義玄禪師），像星星一樣分佈，像棋子一樣排列。捷蜆撈蝦，豎拳行喝。最好把他們捉來，早上打三千，晚上打八百。因為什麼這樣？清平世界，不容許小偷。』 師父在康熙癸丑年（1673年）十一月二十四日圓寂。全身塔在姚江棲云的右麓。
漳州龍牙云叟住禪師
示眾：『紅滿枝，綠滿枝，村村綠暗與紅稀。黃鸝叫，杜鵑啼，到底什麼事聲聲苦勸人歸？』 春天已經過去，樹木不再開花，狼藉的枝頭，遺憾更加深重。擲下拄杖說：『一片（指落花）有誰能得到？流經十萬家。』 問：『如何是和尚的家風？』 師父說：『折斷筷子攪動滄溟。』 問：『忽然有客人來，將用什麼招待？』 師父說：『爛炒浮漚滿滿盛。』
皋亭佛日山曉晰禪師
晚參：『不』
【English Translation】 English version Plowing, weeding, and harvesting rice. Asked: 'Of the meanings of the three teachings (Confucianism, Taoism, and Buddhism), which is the most important?' The master said: 'The Persian's nostrils are thick.' When leaving the hall, he addressed the assembly: 'The lower board of Dongdan, the bell ringer has black lacquer skin, the lantern silences and strikes the eye. If you see a holy monk, you will not fail the dew pillar.' He dragged his staff and left.
Zen Master Tian'an Sheng of Jin Su, Jiaxing
The son of the Chen family of Jintan. In his youth, he was tonsured at Gaoyuan, Yaojiang. He visited Tiantong Min (Zen Master Tiantong Min) to receive full ordination. He contemplated the cause and condition of Nezha's dismemberment and had some understanding. He composed 'Fifty-Three Praises of the Avatamsaka Sutra' and presented them to Min, who praised him. Later, he succeeded to the seat of Dajue in Qingzhou. When Min was summoned to the capital by imperial decree, he recommended the master to establish a monastery. Later, he moved to Jin Su. Ascending the hall, he gave a sermon: 'Gathering the clouds of the Hui River, fully loaded with the moon of the Yan Stream. Riding a crane across Qiantang, competing for the colorful double white jade. It cannot be depicted, it cannot be painted. Buddha's hand, donkey's foot, and the cause of birth, Zhao Zhou loses in winning, not in losing. Aha ha, steamed buns and dumplings are picked up together. Eat as you please, but be careful not to bite your tongue. The golden bull laughs at your clumsiness.' Ascending the hall, he gave a sermon: 'The stream winds around the mountain house, white clouds embrace the secluded rocks. At this time, the people under the forest, their lives are naturally different. But strangely, Deshan (Zen Master Deshan Xuanjian) and Linji (Zen Master Linji Yixuan) are distributed like stars and arranged like chess pieces. Quickly catching clams and shrimp, raising fists and shouting. It is best to catch them and beat them three thousand times in the morning and eight hundred times in the evening. Why is this so? In a peaceful world, thieves are not allowed.' The master passed away on the twenty-fourth day of the eleventh month of the year Gui Chou of the Kangxi era (1673). His whole body is in a pagoda on the right foot of Qiyun, Yaojiang.
Zen Master Yun Sou Zhu of Longya, Zhangzhou
Addressing the assembly: 'Red fills the branches, green fills the branches, every village is dark green and red is sparse. The oriole sings, the cuckoo cries, what is the matter that urges people to return home with bitter voices?' Spring has passed, the trees no longer bloom, and the regret on the messy branches is even deeper. Throwing down his staff, he said: 'Who can get a piece (referring to fallen flowers)? It flows through hundreds of thousands of homes.' Asked: 'What is the family style of the monk?' The master said: 'Breaking chopsticks and stirring the Cangming.' Asked: 'If a guest suddenly comes, how will you treat him?' The master said: 'Stir-fried rotten bubbles are filled to the brim.'
Zen Master Xiao Xi of Fori Mountain, Gaoting
Evening meditation: 'No'
著佛求。不著法求。現成公案。日照山丘。黃鶴峰依然高聳。天衣泉不斷長流。驀拈拄杖。卓一卓云。千年石鼓音重震。卻賴桐魚有地頭。晚參。問。清凈行者。不入涅槃。破戒比丘。不入地獄。意旨如何。師云。鐘聲披七條。進云。高沙彌不受戒。軌則安存。佛日寺演毗尼。涇渭可辨。畢竟受者是。不受者是。師云。趙州東壁掛葫蘆。乃云。不是心不是佛不是物。滿口道著。爭柰諸人不肯直下承當。然則畢竟如何。起身云。山僧住持事繁。不暇東西葛藤 藥師佛誕辰上堂。盡十方是個琉璃世界。盡十方悉成𦦨網莊嚴。于中山河大地。明暗色空。水鳥樹林。胎卵濕化。莫不皆由藥師本願之所建立。即今恭肅壇儀。一燈一香。一花一果。以至現前一問一答。亦皆藥師本願之所成就。既歷歷如是。畢竟喚甚麼作本願。兩手擎杖云。還委悉么。燈光燦丹桂香。莫教錯過古醫王。卓拄杖下座 解七。舉天如則禪。師云。金剛圈被人透了。栗棘蓬被人吞了。老倒揚岐。伎倆已盡。天如則不然。禪客相逢。但只道個吽吽。管取吞不得透不得。師呵呵笑云。恁般舉揚。何異以五十步笑百步。佛日又則不然。禪客相逢。遇飯吃飯。遇衣穿衣。有什麼吞不得透不得。現成公案。各與三十棒。
揚州興化龍珠森鑒徹禪師
示眾
【現代漢語翻譯】 現代漢語譯本 執著于佛去求佛，不執著於法去求法，這都是現成的公案（公開的事實，典故），就像陽光照耀著山丘一樣自然。黃鶴峰依然高聳，天衣泉不斷地長流。我拿起拄杖，敲擊一下，說道：『千年的石鼓之聲再次震動，這要依靠桐魚（木魚）找準了位置。』 晚參時，有人問：『清凈的修行者，不入涅槃（佛教修行的最高境界，指脫離輪迴）；破戒的比丘（出家人），不入地獄。』這是什麼意思？ 師父說：『鐘聲響起，披上七條袈裟。』 那人又問：『年輕的沙彌（出家男子）不受戒，但規矩依然存在；佛日寺演說毗尼（戒律），涇河和渭河可以分辨。』 那麼，究竟是受戒是對，還是不受戒是對？ 師父說：『趙州東壁掛著葫蘆。』 於是說：『不是心，不是佛，不是物』，滿口都在說著這些，只是人們不肯直接承擔。既然這樣，那究竟該如何？ 起身說：『山僧（和尚自稱）住持寺院事務繁忙，沒有時間在這裡東拉西扯。』 藥師佛誕辰上堂說法：整個十方（指各個方向）都是琉璃世界（比喻清凈美好的世界），整個十方都變成了羅網般莊嚴。這世間中山河大地，明暗色空，水鳥樹林，胎生、卵生、濕生、化生，沒有一樣不是由藥師佛的本願所建立。現在恭敬地擺設壇場儀式，一燈一香，一花一果，乃至現在這一問一答，也都是藥師佛本願所成就。既然一切都如此清晰，那麼究竟該稱什麼為本願？ 雙手舉起拄杖說：『還明白嗎？燈光照耀著燦爛的丹桂，不要錯過了古代的醫王（指藥師佛）。』 敲擊拄杖，走下座位。 解七（禪七結束）：舉天如則禪師的禪語。師父說：『金剛圈被人穿透了，栗棘蓬被人吞下了。』 老倒揚岐（禪師名），伎倆已經用盡。 天如則禪師不是這樣，禪客相逢，只是說『吽吽』，管教你吞不下，穿不透。 師父呵呵笑著說：『這樣舉揚，和五十步笑百步有什麼區別？』 佛日禪師則不是這樣，禪客相逢，遇到吃飯就吃飯，遇到穿衣就穿衣，有什麼吞不下穿不透的？現成的公案，各打三十棒。 揚州興化龍珠森鑒徹禪師開示大眾
【English Translation】 English version Clinging to the Buddha to seek the Buddha, not clinging to the Dharma to seek the Dharma, these are all self-evident cases, just like the sun shining on the hills. Huanghe Peak still stands tall, and Tianyi Spring flows endlessly. I picked up my staff and tapped it, saying: 'The sound of the thousand-year-old stone drum resonates again, relying on the wooden fish to find the right place.' During the evening meditation, someone asked: 'A pure practitioner does not enter Nirvana (the ultimate state of enlightenment in Buddhism, referring to liberation from reincarnation); a precept-breaking Bhikkhu (monk) does not enter hell.' What does this mean? The master said: 'When the bell rings, put on the seven-striped robe.' The person asked again: 'A young Shami (novice monk) does not receive precepts, but the rules still exist; Fo Ri Temple expounds the Vinaya (discipline), the Jing River and Wei River can be distinguished.' So, is receiving precepts right, or is not receiving precepts right? The master said: 'A gourd hangs on the east wall of Zhao Zhou.' Then he said: 'Not mind, not Buddha, not object,' saying these things all the time, but people are unwilling to directly accept it. Since this is the case, then what should be done? He stood up and said: 'This mountain monk (a humble term for a monk) is busy with the affairs of the monastery and has no time to talk nonsense here.' On the birthday of Bhaisajyaguru Buddha (Medicine Buddha), he ascended the hall to preach: The entire ten directions (referring to all directions) are a pure land of lapis lazuli (a metaphor for a pure and beautiful world), and the entire ten directions have become as solemn as a net. In this world, mountains, rivers, earth, light and darkness, form and emptiness, water birds and trees, born from the womb, born from eggs, born from moisture, and born from transformation, none of them were not established by the original vows of Bhaisajyaguru Buddha. Now, we respectfully set up the altar ceremony, with one lamp, one incense, one flower, and one fruit, and even this question and answer before us are all accomplished by the original vows of Bhaisajyaguru Buddha. Since everything is so clear, then what should we call the original vow? He raised his staff with both hands and said: 'Do you understand? The light shines on the brilliant cassia, do not miss the ancient Medicine King (referring to Bhaisajyaguru Buddha).' He tapped the staff and walked down the seat. End of the seven-day retreat: He cited the Zen words of Zen Master Tianru. The master said: 'The Vajra circle has been penetrated, and the chestnut hedgehog has been swallowed.' The old Yang Qi (name of a Zen master) has exhausted his tricks. Zen Master Tianru is not like this. When Zen practitioners meet, they just say 'Hum Hum', making sure you can't swallow it or penetrate it. The master laughed and said: 'What is the difference between such praise and laughing at a hundred steps after running fifty steps?' Zen Master Fo Ri is not like this. When Zen practitioners meet, they eat when they encounter food, and wear clothes when they encounter clothes. What can't be swallowed or penetrated? Self-evident cases, each receives thirty blows. Zen Master Sen Jianche of Longzhu Xinghua in Yangzhou instructed the public
。衲僧家。立志要堅。卓絕依倚。如獅子游行。百獸絕跡。如孤鶴翔于空外。如片云點太清里。無適無莫。視成佛作祖。猶是目翳。豈有他哉正當恁么。百千善逝。舒金色臂。同聲贊善。爛嚼熱涎啐一面。何故。我王庫內。無如是刀 上堂。正行不踏草。正見無不了。正得不富家。正言不作巧。若人會此四語。則臨濟三玄。玄沙三病。曹山三墮。一時而了。如若不會。須要鏟卻案山草。師寂于康熙癸酉十二月。世壽八十四。僧臘五十九。塔于維揚之平山。
金陵天寧古田元禪師
問。如何是諸佛出身處。師曰。秋蟬鳴翠柳。
黃州黃陂素山衝然義禪師
于燕京西山。一僧。戴云尖帽。穿朱履。著跨鶴衣。拜曰。和尚還識得否。師拈棒曰。不是儒不是道。俗人頭戴僧官帽。連棒打趁。其僧渾身脫卻赤體。問曰。和尚如今如何識我好。師亦打曰。脫卻皮毛換卻骨。難逃法眼破重迷。僧悲感禮謝而退。康熙壬戌春。師預期辭世。至二月十八午時。上堂訣眾。叉手而逝。塔建本山。
廬山西林以夫可禪師
字博凡。姑蘇人。依顯聖脫白。看唸佛是誰。默提猛切。一日忽于路次觸石。有省。后謁弘覺忞于天童。始承心印。出住虔州仰坪雙峰。次遷真如西林 小參。談玄說妙。太平之奸賊。
【現代漢語翻譯】 現代漢語譯本： 衲僧家（指出家修道的僧人）。立志要堅定，要卓絕不群，不依賴任何事物。要像獅子一樣，讓百獸絕跡；要像孤鶴一樣，在天空中自由翱翔；要像一片雲彩點綴在太清（指天空）之中，無所適從，無所不適。視成佛作祖，猶如眼病所產生的幻覺。除此之外，還有什麼呢？正當如此！百千善逝（指佛），舒展金色手臂，同聲讚歎。將熱痰嚼爛，啐在臉上。為什麼呢？因為我王（指佛）的庫藏中，沒有這樣的刀（指鋒利的智慧）。 上堂開示：真正的修行不踐踏小草，真正的見解沒有不明白的，真正的證得不會使人富有，真正的言語不弄虛作假。如果有人領會這四句話，那麼臨濟宗的三玄、玄沙師備的三病、曹山宗的三墮，一時都能了悟。如果不能領會，就要剷除案山上的雜草。 禪師于康熙癸酉年（1693年）十二月圓寂，世壽八十四歲，僧臘五十九年，塔葬于維揚（今江蘇揚州）的平山。
金陵（今江蘇南京）天寧寺古田元禪師
問：如何是諸佛出身處？ 禪師說：秋天的蟬在翠綠的柳樹上鳴叫。
黃州（今湖北黃岡）黃陂（今湖北武漢黃陂區）素山衝然義禪師
在燕京（今北京）西山，一位僧人，頭戴云尖帽，腳穿紅色鞋子，身穿跨鶴衣，拜見禪師說：和尚還認得我嗎？ 禪師拿起棒子說：不是儒，不是道，俗人頭戴僧官帽。隨即用棒子驅趕他。那僧人脫光了衣服，赤身裸體，問道：和尚現在如何認我？ 禪師又打了一下說：脫卻皮毛換卻骨，難逃法眼破重迷。那僧人悲傷地禮拜感謝後退下。 康熙壬戌年（1682年）春天，禪師預知時至，告別世間。到二月十八日午時，上堂告別大眾，合掌而逝，塔建在本山。
廬山（位於江西省）西林寺以夫可禪師
字博凡，姑蘇（今江蘇蘇州）人。跟隨顯聖脫白禪師，參看『唸佛是誰』的話頭，默默地提起，猛烈地參究。一天，忽然在路上被石頭絆倒，有所領悟。後來拜見弘覺忞禪師于天童寺，才得到心印。出任虔州（今江西贛州）仰坪雙峰寺住持，之後遷往真如寺西林寺。 小參開示：談玄說妙，是太平盛世的奸賊。
【English Translation】 English version: A mendicant monk (referring to a monk who practices the path of cultivation) should have firm resolve, be outstanding and independent, and not rely on anything. Like a lion, causing all beasts to disappear; like a solitary crane soaring in the sky; like a wisp of cloud dotting the vastness of the heavens, without fixed abode or preference. Viewing becoming a Buddha or a patriarch as merely an illusion caused by eye disease. What else is there? Just like this! Thousands of Buddhas extend their golden arms, praising in unison. Chewing hot phlegm and spitting it on one's face. Why? Because in the treasury of my King (referring to the Buddha), there is no such sword (referring to sharp wisdom). Dharma talk: True practice does not trample the grass; true understanding has nothing not understood; true attainment does not make one wealthy; true speech does not deceive. If one understands these four phrases, then the Three Mysteries of Linji, the Three Illnesses of Xuansha, and the Three Falls of Caoshan can all be understood at once. If one does not understand, one must clear away the weeds on Anshan Mountain. The Chan master passed away in the twelfth month of the Guiyou year of the Kangxi reign (1693), at the age of eighty-four, with fifty-nine years as a monk. His stupa is located on Ping Mountain in Yangzhou (now Yangzhou, Jiangsu).
Chan Master Gutian Yuan of Tianning Temple in Jinling (now Nanjing, Jiangsu)
Question: What is the birthplace of all Buddhas? The master said: Autumn cicadas chirp on the green willows.
Chan Master Chongran Yi of Sushan in Huangpi (now Huangpi District, Wuhan, Hubei) in Huangzhou (now Huanggang, Hubei)
At West Mountain in Yanjing (now Beijing), a monk wearing a cloud-pointed hat, red shoes, and a crane-riding robe bowed and said: Does the abbot still recognize me? The master picked up a staff and said: Not Confucian, not Taoist, a layman wearing a monk's hat. He then chased him away with the staff. The monk took off all his clothes, naked, and asked: How does the abbot recognize me now? The master struck him again and said: Shedding skin and changing bones, it is difficult to escape the Dharma eye and break through layers of delusion. The monk sadly bowed in gratitude and retreated. In the spring of the Renxu year of the Kangxi reign (1682), the master foresaw his passing and bid farewell to the world. On the eighteenth day of the second month at noon, he gave a final Dharma talk to the assembly, clasped his hands, and passed away. His stupa was built on the same mountain.
Chan Master Yifu Ke of Xilin Temple on Mount Lu (located in Jiangxi Province)
His courtesy name was Bofan, a native of Gusu (now Suzhou, Jiangsu). He followed Chan Master Xiansheng Tuobai, contemplating the question 'Who is reciting the Buddha's name?', silently raising it and intensely investigating it. One day, he stumbled on a stone on the road and had an awakening. Later, he visited Chan Master Hongjue Min at Tiantong Temple and received the mind-seal. He became the abbot of Yangping Shuangfeng Temple in Qianzhou (now Ganzhou, Jiangxi), and later moved to Xilin Temple in Zhenru. Small Dharma talk: Discussing the mysterious and explaining the wonderful are the treacherous villains of a peaceful and prosperous age.
行棒行喝。亂世之英雄。畢竟如何。心不負人。面無慚色 晚參。殺人刀活人劍。喝一喝曰。是殺耶。是活耶。一僧出曰。和尚性命也不顧。師曰。果然。僧佇思。師曰。蒼天蒼天。師寂于康熙癸亥八月初二。春秋六十有八。僧臘四十六。塔于虎溪之南。
蘇州虎邱節巖琇禪師
小參。毛吞巨海。不撓魚龍。芥納須彌。無傷樹木。且道。是什麼義。戴嵩牛臥綠楊陰。韓幹馬嘶芳草地 晚參。華岳有頂。洞庭無蓋。臘月蓮花。石人腰帶。文殊乃七佛之師。因甚出女子定不得。低聲低聲。罔明乃下方菩薩。因甚出得。低聲低聲。行盡天涯諳世事。老君頭戴楮皮冠。
桐城清泉靈遠應禪師
上堂。師舉當山元白尊宿。示眾畢。喝一喝下座。師云。老尊宿若無末後一喝。洎無合煞。然。此喝中有縱奪殺活之機。驅耕奪食之略。嚇殺曹家女。折卻石鞏箭。瓊樓玉殿。直下瓦解冰消。妙法蓮華。管教絕根敗蒂。縱有咬釘嚼鐵者。喪膽亡魂。設或脫死超生底。何處出氣。蓋伊得處鹵莽。親從太白山前大爐鞴中出來。一味承當。本自密師翁棒頭取證。非同掠虛之漢。豈比昧己之流。故乃高揮大抹。起廢興衰。克紹宗乘。丕振家業。恢復泐潭清泉天柱。唱太平華。蓋大寧雖則六座道場。卻成千載一遇。然雖如是
【現代漢語翻譯】 現代漢語譯本： 行棒行喝（禪宗用語，指用棒打或大喝的方式來啓發學人）。亂世之英雄。畢竟如何？心不負人，面無慚色。
晚參（晚間的參禪）。殺人刀活人劍。喝一喝曰：是殺耶？是活耶？一僧出曰：和尚性命也不顧。師曰：果然。僧佇思。師曰：蒼天蒼天。師于康熙癸亥年（1683年）八月初二圓寂，享年六十八歲，僧臘四十六年，塔于虎溪之南。
蘇州虎邱節巖琇禪師
小參（簡短的參禪）。毛吞巨海，不撓魚龍。芥納須彌（佛教用語，指芥子雖小，卻能容納須彌山），無傷樹木。且道，是什麼義？戴嵩牛臥綠楊陰，韓幹馬嘶芳草地。
晚參。華岳有頂，洞庭無蓋。臘月蓮花，石人腰帶。文殊（佛教菩薩名）乃七佛之師，因甚出女子定不得？低聲低聲。罔明（佛教菩薩名）乃下方菩薩，因甚出得？低聲低聲。行盡天涯諳世事，老君頭戴楮皮冠。
桐城清泉靈遠應禪師
上堂（禪宗用語，指住持升座說法）。師舉當山元白尊宿，示眾畢，喝一喝下座。師云：老尊宿若無末後一喝，洎無合煞。然，此喝中有縱奪殺活之機，驅耕奪食之略。嚇殺曹家女，折卻石鞏箭。瓊樓玉殿，直下瓦解冰消。妙法蓮華，管教絕根敗蒂。縱有咬釘嚼鐵者，喪膽亡魂。設或脫死超生底，何處出氣？蓋伊得處鹵莽，親從太白山前大爐鞴中出來，一味承當。本自密師翁棒頭取證，非同掠虛之漢，豈比昧己之流。故乃高揮大抹，起廢興衰，克紹宗乘，丕振家業，恢復泐潭清泉天柱，唱太平華。蓋大寧雖則六座道場，卻成千載一遇。然雖如是
【English Translation】 English version: Using the staff or shouting a 'Ho!' (Zen terms, referring to using a staff strike or a loud shout to enlighten students). A hero in chaotic times. What is the ultimate state? A heart that does not betray others, a face without shame.
Evening Zen practice. A sword that kills, a sword that gives life. He shouts a 'Ho!' and says: Is it killing? Is it giving life? A monk comes forward and says: The master does not even care about his own life. The master says: Indeed. The monk pauses to think. The master says: Heavens, heavens. The master passed away on the second day of the eighth month of the Guihai year of the Kangxi reign (1683), at the age of sixty-eight, with forty-six years as a monk. His stupa is located south of Tiger Creek.
Zen Master Jieyan Xiu of Tiger Hill in Suzhou
Short Zen practice. A hair swallows the vast ocean, not disturbing the fish and dragons. A mustard seed contains Mount Sumeru (Buddhist term, referring to the small mustard seed containing Mount Sumeru), without harming the trees. Tell me, what is the meaning? Dai Song's ox lies under the shade of green willows, Han Gan's horse neighs in the fragrant grass.
Evening Zen practice. Mount Hua has a peak, Dongting Lake has no cover. Lotus flowers in the twelfth month, a stone man's belt. Manjusri (name of a Buddhist Bodhisattva) is the teacher of the seven Buddhas, why can't he get out of the female's samadhi? Lower your voice, lower your voice. Wangming (name of a Buddhist Bodhisattva) is a Bodhisattva from below, why can he get out? Lower your voice, lower your voice. Having traveled the world and understood worldly affairs, Lao Tzu wears a paper mulberry hat on his head.
Zen Master Lingyuan Ying of Qingquan in Tongcheng
Ascending the Dharma Hall (Zen term, referring to the abbot ascending the seat to preach). The master cites the venerable Yuanbai of this mountain, finishes showing the assembly, shouts a 'Ho!' and descends the seat. The master says: If the old venerable one did not have that last shout, there would be no convergence. However, this shout contains the opportunity to seize and release, kill and give life, and the strategy of driving away farmers and seizing their food. It frightens Cao's daughter to death, and breaks Shi Gong's arrow. The jade towers and palaces instantly collapse and melt away like ice. The Wonderful Dharma Lotus Flower Sutra ensures that the roots and stems are completely destroyed. Even those who bite nails and chew iron will lose their courage and souls. If there are those who escape death and transcend life, where will they exhale? Because his attainment is rough, he came out of the great furnace in front of Mount Taibai, single-mindedly taking on the responsibility. He originally obtained proof from the staff of Master Mi, unlike those who seize emptiness, and not comparable to those who are ignorant of themselves. Therefore, he raises and sweeps greatly, reviving the declining and promoting the flourishing, inheriting the lineage and greatly revitalizing the family business, restoring Litan, Qingquan, and Tianzhu, and singing the praises of peace. Although Daning has six monasteries, it is a once-in-a-thousand-year event. However, even so
。且道。者尊宿具何眼目。有如斯作略。喝一喝云。大鵬奮展摩霄翅。那顧奔騰六合云 五燈全書到山。升座。五燈發耀。二桂騰芳。肇自世尊拈花迦葉微笑。教外別傳之旨。始此流通。見性成佛之言。亦布華夏。自唐至宋。分為五宗。元明以來。祇存二派。數百年間。其論說不一。或以天王天皇。疑案不決。或以日覺自覺。強捏一人。削五代之源流。排兩世之法祖。蓋因道原當斷。大川欲刪。使頂眼不具者。藉以訛傳。捕風捉影。流妄自穿鑿。俄爾突出聖感輯成全書。華嚴復參較閱。遭遇 聖恩屈尊鑑定。 御製序文 恩賜。梨版刊佈天下。使天下學佛徒。知其源委無復紛諍。天王天皇。不告而顯白。日覺自覺。不考而允詳。更使洞下五代之源流。還歸本位。濟宗兩世之法祖。不動如山。蓋以大公無我之心為心。定千古不易之道為道。(臣)僧本應。今日得披全書。知其的據。恭爇瓣香。以酬 聖德。大眾還委悉么。但見皇風成一片。不知何處有封疆。
信州章巖獻可寂禪師
中秋上堂。十五日已前。半開半合。十五日已后。全放全收。正當十五夜。靈機密運。大地平沉。圓陀陀發明本地風光。凈裸裸露出生前面目。無一處不是真乘。統十方咸歸寶所。廣寒虛碧月華新。天桂飄香金井落。以拂子打○相
【現代漢語翻譯】 現代漢語譯本： 且說，這位尊宿（指有德行的僧人）具有什麼樣的眼光和手段，才能有如此作為？（停頓）喝一聲說：『大鵬奮力展開摩天的翅膀，哪裡顧得上奔騰的六合之云！』 《五燈全書》到山，升座說法。五燈（指《五燈會元》等五部禪宗燈錄）的光輝發揚，二桂（指桂琛和桂宗二位禪師）的芳香傳播。從世尊（釋迦牟尼）拈花，迦葉（摩訶迦葉）微笑開始，教外別傳的宗旨，從此流傳開來。見性成佛的說法，也在華夏傳播。自唐朝至宋朝（618年-1279年），分為五宗。元朝明朝（1271年-1644年）以來，只剩下兩派。數百年來，其中的論說不一致。或者以天王、天皇的公案，疑惑不決；或者以日覺、自覺，強行捏造一個人。削減五代的源流，排斥兩世的法祖。這是因為道原（《景德傳燈錄》的作者）應當刪減，大川（《五燈會元》的作者）想要刪除。使得頂眼不具足的人，藉此以訛傳訛，捕風捉影，憑空穿鑿附會。不久聖感（明朝僧人）突出，輯成《全書》。華嚴（明朝僧人）又參照校閱，遇到聖上的恩典，屈尊鑑定，御製序文恩賜，用梨木版刊佈天下。使天下學佛的人，知道其中的來龍去脈，不再有紛爭。天王、天皇的公案，不須說明而自然明白；日覺、自覺的說法，不須考察而自然詳盡。更使洞下宗五代的源流，迴歸本位；濟宗兩世的法祖，不動如山。這是以大公無我的心為心，確定千古不變的道為道。（臣）僧本應，今日得以拜讀《全書》，知道其中的依據，恭敬地焚燒一瓣香，以酬謝聖上的恩德。大眾還明白嗎？但見皇風形成一片，不知何處還有封疆。
信州章巖獻可寂禪師 中秋節上堂說法。十五日以前，半開半合；十五日以後，全放全收。正當十五夜，靈機秘密運轉，大地平靜沉寂。圓陀陀地發明本地風光，赤裸裸地出生前面的面目。沒有一處不是真乘，統攝十方都回歸寶所。廣寒宮虛空碧藍，月華清新；天桂飄香，從金井落下。用拂子打一個圓圈的形狀。
【English Translation】 English version: Furthermore, what kind of vision and strategies did this venerable elder (referring to a virtuous monk) possess to accomplish such achievements? (Pause) He shouts: 'The roc vigorously spreads its wings that brush the sky, not caring about the clouds rushing across the universe!' When the 'Complete Book of the Five Lamps' arrived at the mountain, he ascended the seat to preach. The brilliance of the Five Lamps (referring to five Zen Buddhist lamp records such as the 'Wudeng Huiyuan') was promoted, and the fragrance of the Two Guis (referring to Zen masters Guichen and Guizong) spread. Starting from the World-Honored One (Shakyamuni Buddha) plucking a flower and Kashyapa (Mahakashyapa) smiling, the principle of special transmission outside the teachings began to circulate. The saying of 'seeing one's nature and becoming a Buddha' also spread in China. From the Tang Dynasty to the Song Dynasty (618-1279 AD), it was divided into five schools. Since the Yuan and Ming Dynasties (1271-1644 AD), only two schools have remained. For hundreds of years, the arguments within them have been inconsistent. Some have doubts about the cases of Tianwang and Tianhuang, unable to resolve them; others forcibly fabricated a person with Rijue and Zijue. They reduced the origins of the Five Dynasties and rejected the ancestral founders of the two generations. This is because Daoyuan (author of 'Jingde Chuandeng Lu') should have made deletions, and Dachuan (author of 'Wudeng Huiyuan') wanted to delete. This allowed those who lacked the eye of wisdom to spread misinformation, catching wind and grasping shadows, and arbitrarily making interpretations. Soon, Shenggan (a monk of the Ming Dynasty) emerged and compiled the 'Complete Book'. Huayan (a monk of the Ming Dynasty) also consulted and reviewed it, encountering the grace of the Holy Emperor, who condescended to appraise it, and the Imperial Preface was bestowed, and it was published throughout the world using pear wood blocks. This allowed Buddhist learners throughout the world to know the origins and no longer have disputes. The cases of Tianwang and Tianhuang became clear without explanation; the sayings of Rijue and Zijue became detailed without examination. Furthermore, it allowed the origins of the Five Dynasties of the Caodong school to return to their original position; the ancestral founders of the two generations of the Linji school remained as immovable as mountains. This is because they took the mind of great impartiality and selflessness as their mind, and established the unchanging Dao of eternity as the Dao. (Your servant) Monk Benying, today is able to read the 'Complete Book' and know its basis, and respectfully burns a stick of incense to repay the Holy Emperor's kindness. Does the assembly understand? One only sees the imperial influence forming a single piece, and does not know where there are still borders.
Chan Master Xianke of Zhangyan in Xinzhou Ascending the hall to preach on the Mid-Autumn Festival. Before the fifteenth day, it is half open and half closed; after the fifteenth day, it is fully released and fully collected. Right on the fifteenth night, the spiritual mechanism secretly operates, and the earth is peaceful and silent. Round and full, it reveals the local scenery, and nakedly gives birth to the face before birth. There is no place that is not the true vehicle, and all ten directions return to the treasure place. The Guanghan Palace is empty and blue, and the moonlight is fresh; the sweet osmanthus fragrance floats, falling from the golden well. He uses the whisk to draw a circle.
曰。大眾見么。是處倚欄人盡望。不知秋色落誰家。揮拂子下座。
湖州道場山神山瀛禪師
立春晚參。目前無法。泥牛背上霜刀刮。意在目前。額點黃金賀鐵錢。不是目前法。凍折老梅先破臘。非耳目之所到。春風吹動無根草。好大哥。了不了。羚羊掛角無蹤。休向枯樁尋討。擊拂子 晚參。舉五祖頌龐居士問馬祖不與萬法為侶話曰。一口吸盡西江水。洛陽牡丹新吐蕊。簸土揚塵沒處尋。無端撞著自家底。師以拂子指曰。演祖走入牡丹花里去也。被馬大師一摑粉碎。直得芬菲繚繞。遍界殘紅。龐老迴避不及。突出拂子頭上道。覷透祖師關棙子。妒花風雨更多情。
越州烏石南云暐禪師
楚黃麻城田氏子。上堂。驀卓拄杖曰。珠回玉轉。草偃風行。有眼者見。有耳者聞。烏石巖畔翠竹。全彰佛祖心印。慶壽堂前白日。裂破露柱面門。不妨行棒行喝。揭卻衲僧腦蓋。坐斷報化佛頭。一任龍吟霧起。虎嘯風生。直得拄杖子吞卻十方世界。敢問諸人。山河大地甚處得來。以杖卓一卓。喝一喝曰。我為法王。於法自在。
洪州寶峰大雷慶禪師
鼎州武陵賈氏子。年十五出家。十八受具大溈。遍參名宿。后謁平陽弘覺忞。機契命充第一座。出世豫章能仁同寧廣福大寧寶峰菩提六剎 上堂。
【現代漢語翻譯】 現代漢語譯本： 說：大眾看見了嗎？到處都是倚著欄桿的人在觀望，不知道這秋色落在了誰家。揮動拂塵，走下座位。
湖州道場山神山瀛禪師
立春晚參。目前沒有法。如同在泥牛背上用霜刀刮。意念就在眼前。如同在額頭上點上黃金來祝賀鐵錢。不是眼前的法。如同寒冷的天氣折斷了老梅，率先打破了冬天的沉寂。不是耳目所能達到的境界。如同春風吹動沒有根的草。好大哥，明白了嗎？如同羚羊掛角，無跡可尋。不要在枯樹樁上尋找。敲擊拂塵。晚參。舉五祖讚頌龐居士問馬祖不與萬法為侶的話說：一口吸盡西江水。洛陽牡丹新吐蕊。簸土揚塵沒處尋。無端撞著自家底。禪師用拂塵指著說：演祖走入牡丹花里去了。被馬祖一巴掌打得粉碎。直接使得芬芳繚繞，遍地殘紅。龐居士迴避不及，突出拂塵頭上說：看透了祖師的關捩子，妒花的風雨更加多情。
越州烏石南云暐禪師
楚州黃麻城田氏之子。上堂。突然拄著拄杖說：珠回玉轉，草偃風行。有眼睛的人能看見，有耳朵的人能聽見。烏石巖畔的翠竹，完全彰顯了佛祖的心印。慶壽堂前的白日，裂破了露柱的面門。不妨使用棒喝，揭開衲僧的腦蓋。坐斷報身佛、化身佛的頭。任憑龍吟霧起，虎嘯風生。直接使得拄杖子吞卻十方世界。敢問各位，山河大地從哪裡來？用拄杖敲擊一下，喝一聲說：我為法王，於法自在。
洪州寶峰大雷慶禪師
鼎州武陵賈氏之子。十五歲出家。十八歲在大溈受具足戒。遍參名宿。后拜訪平陽弘覺忞（mín），機緣相合，被任命為第一座。出世于豫章能仁、同寧廣福、大寧寶峰、菩提六座寺廟。上堂。
【English Translation】 English version: Said: Have you all seen it? Everywhere people are leaning on railings, wondering whose home the autumn colors will fall upon. Waving the whisk, he stepped down from the seat.
Zen Master Shenshan Ying of Daochang Mountain, Huzhou
Evening Dharma talk on the Beginning of Spring. There is no dharma in the present moment. It's like scraping frost with a frost-covered knife on the back of a clay ox. The intention is in the present moment. It's like dotting gold on the forehead to congratulate iron coins. It is not the dharma of the present moment. It's like the cold weather breaking an old plum tree, taking the lead in breaking the silence of winter. It is beyond what the ears and eyes can reach. It's like the spring breeze blowing rootless grass. Good brothers, have you understood? It's like a羚羊(Lingyang, antelope) hanging its horns, leaving no trace. Do not seek on a withered stump. Striking the whisk. Evening Dharma talk. He cited the Fifth Patriarch's praise of Layman Pang asking Mazu about not being a companion to the myriad dharmas, saying: 'One gulp drains the West River. Luoyang peonies newly bloom. Tossing soil and raising dust, there is nowhere to find it. Unexpectedly, one bumps into one's own bottom.' The Zen master pointed with the whisk and said: 'Yanzu has entered the peony flowers. He was smashed to pieces by Master Ma's slap. Directly causing fragrance to linger, with fallen red petals everywhere. Layman Pang could not avoid it and protruded from the top of the whisk, saying: 'Seeing through the key of the ancestral teacher, the wind and rain that envy the flowers are even more affectionate.'
Zen Master Nan Yunwei of Wushi, Yuezhou
A son of the Tian family from Macheng, Chuzhou and Huangzhou. Entering the hall. Suddenly striking the staff and saying: 'The pearl returns, the jade turns, the grass bends, and the wind moves. Those with eyes can see, those with ears can hear. The green bamboo beside Wushi Rock fully reveals the mind-seal of the Buddha祖(Fozu, Buddha). The white sun before Qingshou Hall splits the face of the dew pillar. It does not matter to use the stick and shout, to uncover the brains of the monks. Sitting and severing the heads of the Reward Body Buddha and the Transformation Body Buddha. Let the dragon roar and the mist rise, the tiger howl and the wind blow. Directly causing the staff to swallow the ten directions of the world. May I ask everyone, where do the mountains, rivers, and earth come from?' He struck the staff once and shouted once, saying: 'I am the Dharma King, free in the Dharma.'
Zen Master Da Lei Qing of Baofeng, Hongzhou
A son of the Jia family from Wuling, Dingzhou. He left home at the age of fifteen. At the age of eighteen, he received the full precepts at Dawei. He visited famous monks everywhere. Later, he visited Hongjue Min of Pingyang. His opportunity matched, and he was appointed as the first seat. He emerged in the six monasteries of Nengren in Yuzhang, Tongning Guangfu, Daning Baofeng, and Bodhi. Entering the hall.
入門便喝。果然佛法無多。劈脊便棒。何關樞機竭世。攢花簇錦。空閼大道之淵。厭死欣生。未脫識情之表。衲僧家。眼光爍破四天。毛孔橫吞大地。從阿孃肚裡出來。便作獅子吼。猶未是性燥漢。還肯恁么那。擲拂子下座。
越州翠峰懷光燦禪師
上堂。出入同門甚是奇。相呼相應兩相宜。今朝已訴衷腸事。總有旁觀那得知。既有旁觀。為甚不知。乃顧左右云。只為山僧所說一味土音。不能聳聽。教諸人如何辨得 上堂。山僧正欲斂伽黎。戶后松風闡大機。若謂偶然成底事。難陀迦葉皺雙眉。喝一喝。下座。
新州龍山國恩曠圓行果禪師
佛成道日上堂。皎潔明星耀碧空。無今無古粲然同。茍能著眼雲霄外。便即橫身宇宙中。寒竹依牕搖瘦影。野梅臨澗度香風。二千年事如何舉。旭日初生海畔紅。喝一喝。下座。
金陵蔣山芥庵大禪師
小參。捲簾除卻障。閉戶成塞礙。祇者障與礙。古今無人會。無人會。三個成群。四個逐隊。君不見。臺山路上驀直婆。明州市裡憨布袋 晚參。乾坤之內。宇宙之間。中有一寶。秘在形山。大眾。如何是你形山底寶。一僧云。月色和云白。松聲帶露寒。師云。我不答對。不吟詩。只要問你形山底寶。僧禮拜。師云。禮拜且置。雲門道。將山門
來燈籠上。又作么生會。僧擬議。師便喝。一僧拜云。深領和尚者一問。便出。師復喚來云。領后如何。僧云。密不通風。師打云。將謂是南番舶主。元來販私鹽漢 小參。秋風清秋月明。梧桐葉已落。丹桂又香生。長空歷歷雁過。高樹啾啾蟬鳴。說甚西來祖意。太煞十分現成。楊美之郭君建。不依本分。錯路修行。來我興善寺里。朝三暮四。念他白雲。老子底上大人。乃呵呵大笑。歸方丈 晚參。入院以來一月。人事奔忙不徹。日日愁米愁柴。佛法無暇打疊。大眾。一體人情苦苦。煎逼要說。大似欠他錢債。還本還利無歇。興善雖則臂長袖短。今晚不免盡情抖搜了罷。遂提起衣袖。連抖數抖云。大眾多得不如少得。少得不如現得。年窮歲畢以後。再不要上門上戶來索取 晚參。若起紛飛之心。即究紛飛之處。究之無處。則紛飛之念自除。返究究心。則能究之心安在。正恁么時如何。抱石投江。
石奇云禪師法嗣(四人)
臺州凈居湛庵常禪師
四明鄞邑吳氏子。依金粟悟。得度圓具。隨悟遷天童。因陶瓦乏人。命師執役五載。每求進堂。悟曰。此事不拘內外。貴在篤信。師即矢志不進堂。決于透徹。以作堂外榜樣。一夕閱悟語錄曰。何不向棒頭指處看。忽然知得棒頭落處。悟許之 示眾。一言不
【現代漢語翻譯】 現代漢語譯本： 來燈籠上。又作么生會？（如何理解？）僧人想要思量，禪師便大喝一聲。一個僧人拜謝說：『深深領會和尚的這一問。』便離開了。禪師又叫住他問道：『領會之後如何？』僧人說：『密不通風。』禪師打了他說：『還以為是南番（古代對東南亞的稱呼）的舶主（船主），原來是販私鹽的漢子！』 小參（簡短的開示）。秋風清涼，秋月明亮，梧桐樹的葉子已經落下，丹桂又散發著香味。長空中清晰地看到大雁飛過，高高的樹上蟬鳴啾啾。說什麼西來祖意（達摩祖師從西方帶來的禪宗真意），太過於十分現成（指禪意無處不在，當下即可領悟）。楊美之、郭君建，不依本分（不守本分），走錯了路修行。來到我興善寺里，朝三暮四（比喻變化不定）。念他白雲（感嘆他們像白雲一樣漂泊不定）。老子底上大人（引用老子的話，意指要保持赤子之心）。於是呵呵大笑，回到方丈室。 晚參（晚間的開示）。自從入院（指住持興善寺）以來一個月，人事奔忙不休。每天愁米愁柴，佛法無暇顧及。大眾，一體人情苦苦（指人情世故的困擾），煎逼要說（逼迫著要說出來），大似欠他錢債（好像欠了別人很多錢），還本還利無歇（連本帶利沒完沒了地還）。興善雖然臂長袖短（比喻能力有限），今晚不免盡情抖擻了罷（也要盡力而爲）。於是提起衣袖，連續抖動幾下說：『大眾，多得不如少得，少得不如現得（指追求過多不如知足常樂，追求未來不如把握當下）。年窮歲畢以後（過年之後），再不要上門上戶來索取（不要再來糾纏不清）。』 晚參。如果生起紛飛的妄心，就追究紛飛的妄心從何而來。追究到沒有來處，那麼紛飛的念頭自然消除。反過來追究能追究的心，那麼能追究的心又在哪裡呢？正在這個時候該如何是好？抱石投江（比喻斷絕一切念頭，徹底放下）。 石奇云禪師法嗣（四人） 臺州凈居湛庵常禪師 四明鄞邑（今浙江寧波鄞州區）吳氏之子。依金粟（金粟寺）悟（悟禪師）得度圓具（受具足戒）。跟隨悟禪師遷往天童寺（位於浙江寧波）。因為陶瓦缺少人手，命湛庵常禪師執役五年。每次請求進入禪堂，悟禪師說：『此事不拘內外（不拘形式），貴在篤信（貴在真誠的信仰）。』湛庵常禪師於是立志不進禪堂，決心要透徹領悟，以作為禪堂外的榜樣。一天晚上閱讀悟禪師語錄，看到『何不向棒頭指處看（為什麼不從棒頭指向的地方去領悟）』，忽然知得棒頭落處（明白了棒頭所指的真意）。悟禪師認可了他。 示眾（對大眾開示）。一言不中（一句話說不到點子上）。
【English Translation】 English version: Coming to the lantern. How would you understand it? The monk was about to ponder, and the master shouted. One monk bowed and said, 'I deeply understand the master's question.' Then he left. The master called him back and asked, 'What is it like after understanding?' The monk said, 'Impermeable to the wind.' The master struck him and said, 'I thought you were a shipowner from Nanyang (ancient term for Southeast Asia), but you turned out to be a smuggler of salt!' Short Dharma talk. The autumn wind is clear, the autumn moon is bright, the leaves of the parasol tree have fallen, and the sweet osmanthus is fragrant again. In the long sky, the geese pass by clearly, and on the tall trees, the cicadas chirp. What is there to say about the ancestral meaning coming from the West (the true meaning of Zen brought by Bodhidharma from the West)? It is too readily available (meaning that Zen is everywhere and can be understood immediately). Yang Meizhi and Guo Junjian are not following their proper roles and are taking the wrong path in their practice. They come to my Xingshan Temple, changing their minds frequently (metaphor for being fickle). Pity them like drifting white clouds. The 'great man above' of Lao Tzu (referencing Lao Tzu's words, meaning to maintain a childlike heart). Then he laughed heartily and returned to his abbot's room. Evening Dharma talk. It has been a month since entering the monastery (referring to becoming the abbot of Xingshan Temple), and I have been busy with worldly affairs. Every day I worry about rice and firewood, and I have no time to attend to the Dharma. Everyone, the bitterness of human relationships (referring to the troubles of worldly affairs), is forcing me to speak out, as if I owe them money, and I have to repay the principal and interest endlessly. Although Xingshan's arms are long and sleeves are short (metaphor for limited ability), tonight I will have to do my best. So he raised his sleeves, shook them several times, and said, 'Everyone, it is better to have less than to have more, and it is better to have the present than to have the future (meaning it is better to be content with what you have than to pursue too much, and it is better to grasp the present than to pursue the future). After the end of the year, do not come to my door to demand anything again.' Evening Dharma talk. If you have a mind full of scattered thoughts, then investigate where those scattered thoughts come from. If you investigate and find no source, then the scattered thoughts will naturally disappear. Conversely, if you investigate the mind that is doing the investigating, then where is the mind that is doing the investigating? What should you do at this very moment? Embrace a stone and throw it into the river (metaphor for cutting off all thoughts and letting go completely). Dharma heirs of Zen Master Shiqi Yun (four people) Zen Master Zhan'an Chang of Jingju Temple in Taizhou The son of the Wu family of Yin County (now Yinzhou District, Ningbo, Zhejiang) in Siming. He was ordained and fully ordained (received full monastic vows) under Wu (Zen Master Wu) of Jin Su Temple (Jin Su Si). He followed Zen Master Wu to Tiantong Temple (located in Ningbo, Zhejiang). Because there was a shortage of people making tiles, he was ordered to work for five years. Every time he asked to enter the meditation hall, Zen Master Wu said, 'This matter is not limited to inside or outside (not limited to form), but values sincere faith.' Zen Master Zhan'an Chang then resolved not to enter the meditation hall, determined to understand thoroughly, to serve as an example outside the meditation hall. One night, while reading Zen Master Wu's recorded sayings, he saw 'Why not look at where the stick is pointing?', and suddenly he knew where the stick was falling (understood the true meaning of what the stick was pointing to). Zen Master Wu acknowledged him. Giving a Dharma talk to the assembly. A word not to the point.
相赴。知君太罔措。即此罔措時。便是汝出路。擬向別處討。驢年不得了。年老覺心孤。誰知多落草 康熙甲辰夏。師示微疾。集諸弟子。囑以法門要事。遂怡然而逝。塔于方巖之東隅。
明州大梅法幢幟禪師
溫州瑞安林氏子。崇禎戊辰。舉進士。因謁聞谷大師。令看死貓頭話。有省。祝髮參雪竇。舉一宿覺再來話。竇曰。上座還承當得么。師曰。承當不是好手。竇曰。迴避不得又如何。師默契其旨。住大梅。人稱常師再來 小參。蒼山碧水。古佛家風。枕石鋤云。道人活計。只今已辭密印。初到蓮峰。金風吼無畏之音。紅樹鋪十分之錦。蘆鴻嚦嚦。箇中消息全彰。籬菊叢叢。徹底風光漏泄。會則頭頭俱妙。物物皆靈。所以道。煙島雲林。咸提妙旨。霜柯月渚。並可傳心。何必樓閣門開。方參慈氏。福城東際。始見文殊。既然。如是則老僧七尺烏藤。到此全無用處。正恁么時。且賓主歷然。全放全收一句。又作么生。驀拈拄杖曰。有時卓向千峰頂。劃斷飛雲不放高。卓一卓。下座。康熙丁未夏。示微疾。應接如故。八月十二。說偈辭眾曰。七十五年間打鬨。總無奇特出常倫。而今撒手懸巖去。一任諸方說幻真。凡有問者。惟書十三。指以示之。至十三目。吉祥而逝。塔于白門吹臺之麓。
處州椒
【現代漢語翻譯】 現代漢語譯本： 相約前往。知道你太茫然不知所措。就在這茫然不知所措的時候，便是你找到出路的機會。如果想要到別處尋找，恐怕到驢年也無法了結。年老了，覺得內心孤獨，誰知道卻多是落入俗套。康熙甲辰（1664年）夏，禪師略感不適，召集眾弟子，囑咐佛法要事，於是安詳圓寂，塔葬于方巖的東邊。
明州大梅法幢幟禪師
是溫州瑞安林氏之子。崇禎戊辰（1628年）年中進士。因為拜訪聞谷大師，大師令他參看『死貓頭』的話頭，有所領悟。於是剃度出家，參拜雪竇禪師。雪竇禪師舉『一宿覺再來』的話頭。雪竇禪師問：『上座還能承擔得了嗎？』禪師回答：『承擔不是好手。』雪竇禪師說：『迴避不得又如何？』禪師默默領會了其中的旨意。後來住持大梅山，人們稱他為常師再來。小參時說：『蒼山碧水，是古佛的家風。枕石鋤云，是道人的生活。如今已經辭別密印，初到蓮峰。金風怒吼著無畏的聲音，紅樹鋪展開十分的錦繡。蘆葦叢中的鴻雁鳴叫，其中的訊息完全彰顯。籬笆邊的菊花叢叢，徹底的風光都泄露出來。』領會了，那麼處處都巧妙，物物都有靈性。所以說，煙霧籠罩的島嶼和雲霧繚繞的樹林，都蘊含著微妙的旨意。佈滿霜的樹枝和月光照耀的沙洲，都可以用來傳達心意。何必一定要等到樓閣門打開，才去參拜慈氏菩薩（Maitreya）。在福城的東邊，才見到文殊菩薩（Manjusri）。既然如此，那麼老僧我手中的七尺烏藤杖，到這裡就完全沒有用處了。正在這個時候，且說賓主分明，全放全收這一句，又該怎麼說呢？』隨即拿起拄杖說：『有時卓向千峰頂，劃斷飛雲不放高。』說完，卓了一下拄杖，便下座了。康熙丁未（1707年）年夏天，禪師略感不適，但應酬接待如常。八月十二日，說偈辭別眾人說：『七十五年間打鬨，總無奇特出常倫。而今撒手懸巖去，一任諸方說幻真。』凡是有提問的人，禪師只寫『十三』二字，指給他們看。到第十三日，吉祥圓寂，塔葬于白門吹臺的山腳下。
處州椒山來禪師
【English Translation】 English version: They went together. Knowing you are too bewildered and at a loss. Right at this moment of bewilderment, is your opportunity to find a way out. If you intend to seek elsewhere, you might not find it even by the donkey's year. Growing old, one feels lonely, but who knows, one might just fall into the mundane. In the summer of Kangxi Jia Chen (1664), the master showed slight illness, gathered all his disciples, and entrusted them with the essential matters of the Dharma, then passed away peacefully, and his stupa was built on the east side of Fangyan.
Chan Master Fachuang Zhi of Damei in Mingzhou
He was the son of the Lin family of Ruian, Wenzhou. In the year of Chongzhen Wu Chen (1628), he passed the imperial examination. Because he visited Master Wengu, the master instructed him to contemplate the 'dead cat's head' koan, and he had an awakening. Thereupon, he shaved his head and became a monk, and paid homage to Chan Master Xuedou. Chan Master Xuedou raised the koan of 'Yisujue coming again'. Chan Master Xuedou asked: 'Can the venerable one still bear it?' The Chan master replied: 'Bearing it is not my forte.' Chan Master Xuedou said: 'What if you cannot avoid it?' The Chan master silently understood the meaning. Later, he resided at Damei Mountain, and people called him Changshi reborn. During a small Dharma talk, he said: 'Green mountains and blue waters are the family style of the ancient Buddhas. Pillowing on stones and hoeing the clouds are the lives of Daoists. Now, having bid farewell to the secret seal, I have just arrived at Lotus Peak. The golden wind roars with the sound of fearlessness, and the red trees spread out a tapestry of splendor. The wild geese cry among the reeds, and the message within is fully revealed. The chrysanthemums by the fence are in clusters, and the thorough scenery is all leaked out.' If you understand, then everything is wonderful, and everything has spirit. Therefore, it is said that the misty islands and cloudy forests all contain subtle meanings. Frosty branches and moonlit shores can all be used to transmit the mind. Why must one wait until the doors of the pavilion are opened to pay homage to Maitreya (慈氏菩薩)? Only on the eastern edge of Fucheng can one see Manjusri (文殊菩薩). Since this is the case, then this old monk's seven-foot wuteng staff is completely useless here. At this very moment, let's say that the guest and host are distinct, what should be said about the phrase 'fully release and fully gather'?' Immediately, he picked up his staff and said: 'Sometimes I thrust it towards the peaks, cutting off the flying clouds and not letting them rise high.' After saying this, he struck the staff once and descended from the seat. In the summer of Kangxi Dingwei (1707), the Chan master felt slightly unwell, but his reception and interactions were as usual. On the twelfth day of August, he said a verse to bid farewell to the assembly, saying: 'For seventy-five years, I have been joking, with nothing particularly outstanding or beyond the ordinary. Now I let go and go to the hanging cliff, letting all directions speak of illusion and truth.' Whenever someone asked a question, the Chan master only wrote the word 'thirteen' and pointed it out to them. On the thirteenth day, he passed away auspiciously, and his stupa was built at the foot of Chuitai Mountain in Baimen.
Chan Master Lai of Jiaoshan in Chuzhou
山律牧制禪師
紹興謝氏子。年二十。禮崇勝悟空老宿得度。看本來面目話。竟無所入。乃往天童乞戒。時石奇云爲阇黎。一日師問。如何是某甲本來面目。云便掌。師擬再問。云以手掩師口。忽大悟。崇禎十七年。云主雪竇。命師典維那。順治十七年九月。始秉衣拂。出住椒山。次住雪竇 上堂。一九與二九。相逢不出手。楊岐驢子湖狗。踏破虛空顛倒走。只個渾身沒處藏軌跡。知他何所有。因甚街頭石敢當。凍得通身白汗流。師晚年退居云蓋。至壬戌二月十七日中夜。索筆書偈曰。堂堂無去亦無來。體露真風絕點埃。七十一年端的處。漫隨流水入天臺。擲筆而逝。塔于雪竇妙高臺側。
明州雪竇宏遠紹禪師
族姓王。越之觀海衛世胄也。母一夕夢老人送和尚入室而誕。師總角脫白。參天童悟。看唸佛是誰。力究不契。后謁石奇云于靈鷲。看雲門東海鯉魚話。有疑。一日侍云次。直旁僧舉問此話。云便打。僧又問。云又打。僧再問。云復打。師見之忽然大悟。乃曰。可惜許三棒也無一點。云曰。你又作么生。師拂袖曰。大雨來也。便出。呈頌曰。一棒雷轟雨似傾。翻身倒擲打雲門。如今覿面無回互。東海西江一口吞。云然之。歷住海岸南廣諸處 上堂。十一月望日。萬里一條鐵。臨濟與德山。是
【現代漢語翻譯】 現代漢語譯本 山律牧制禪師
紹興（今浙江紹興）謝氏之子。二十歲時，在崇勝悟空老宿處剃度出家。參看『本來面目』的話頭，卻始終無法入門。於是前往天童寺求戒。當時石奇云擔任阇黎（梵語，意為導師）。一天，禪師問道：『如何是弟子的本來面目？』石奇云便打了他一掌。禪師想要再問，石奇云用手摀住禪師的嘴。禪師忽然大悟。崇禎十七年（1644年），石奇云主持雪竇寺，命禪師擔任維那（寺院中負責維持秩序的僧人）。順治十七年（1660年）九月，禪師開始主持法席，先後住持椒山和雪竇寺。上堂說法時說：『一九和二九，相逢不出手。楊岐的驢子和湖狗，踏破虛空顛倒走。整個身軀無處藏匿軌跡，哪裡還有什麼東西存在？為何街頭的石敢當，凍得全身冒白汗？』禪師晚年退居云蓋寺。至壬戌年（1682年）二月十七日半夜，索要筆墨寫下偈語說：『堂堂正正無去也無來，身心顯露真風絕無塵埃。七十一年徹底明白之處，任隨流水流入天臺。』寫完擲筆而逝。塔葬于雪竇寺妙高臺側。
明州雪竇宏遠紹禪師
俗姓王，是越州（今浙江紹興）觀海衛的世家大族。他的母親在一天晚上夢見一位老人送一位和尚進入房間，然後就生下了他。禪師從小就出家。參訪天童寺時有所領悟，參看『唸佛是誰』的話頭，努力參究卻始終不能契合。後來在靈鷲山拜見石奇云，參看雲門『東海鯉魚』的話頭，心中存有疑問。一天，侍奉石奇云時，恰好有僧人舉出此話請教。石奇云便打了他。僧人又問，石奇云又打了他。僧人再次問，石奇云又打了他。禪師見此情景忽然大悟，於是說：『可惜這三棒沒有絲毫作用。』石奇云問：『你又作何理解？』禪師拂袖而去說：『大雨就要來了。』隨即呈上頌詞說：『一棒雷鳴雨傾盆，翻身倒擲打雲門。如今面對面毫無回互，東海西江一口吞。』石奇云認可了他的見解。禪師先後住持海岸、南廣等地。上堂說法時說：『十一月十五日，萬里長空一條鐵。臨濟和德山，是...』
【English Translation】 English version Chan Master Shanlü Muzhi
He was a son of the Xie family of Shaoxing (modern Shaoxing, Zhejiang). At the age of twenty, he was tonsured at the place of the old monk Chong Sheng Wukong. He contemplated the topic of 'original face', but could not enter into it. Thereupon, he went to Tiantong Monastery to seek precepts. At that time, Shi Qiyun was the Acharya (Sanskrit, meaning teacher). One day, the master asked: 'What is the disciple's original face?' Yun then slapped him. The master intended to ask again, but Yun covered the master's mouth with his hand. The master suddenly had a great enlightenment. In the seventeenth year of Chongzhen (1644), Shi Qiyun presided over Xuedou Monastery and ordered the master to serve as the director. In the seventeenth year of Shunzhi (1660), in September, the master began to preside over the Dharma seat, successively residing at Jiaoshan and Xuedou Monastery. When ascending the hall to preach, he said: 'One nine and two nine, meeting without making a move. Yangqi's donkey and the lake dog, trampling through the void and walking upside down. The whole body has nowhere to hide its tracks, what else is there? Why is the stone daredevil on the street, frozen with white sweat all over his body?' In his later years, the master retired to Yungai Temple. On the seventeenth day of the second month of the Renxu year (1682), in the middle of the night, he asked for pen and ink and wrote a verse saying: 'Dignified and upright, neither going nor coming, the body reveals true wind, free from dust. After seventy-one years, the thorough understanding, let it flow into Tiantai with the flowing water.' After writing, he threw down the pen and passed away. His stupa was buried next to Miaogao Terrace at Xuedou Monastery.
Chan Master Hongyuan Shao of Xuedou Monastery in Mingzhou
His surname was Wang, and he was from a prominent family in Guanhaiwei, Yuezhou (modern Shaoxing, Zhejiang). His mother dreamed one night that an old man sent a monk into the room, and then she gave birth to him. The master left home at a young age. He had some understanding when visiting Tiantong Monastery, contemplating the topic of 'Who is reciting the Buddha's name', diligently investigating but never being able to agree. Later, he visited Shi Qiyun at Lingjiu Mountain, contemplating Yunmen's topic of 'East Sea Carp', with doubts in his heart. One day, while serving Shi Qiyun, a monk happened to raise this topic for instruction. Shi Qiyun then hit him. The monk asked again, and Shi Qiyun hit him again. The monk asked again, and Shi Qiyun hit him again. Seeing this scene, the master suddenly had a great enlightenment, and then said: 'It is a pity that these three blows have no effect.' Shi Qiyun asked: 'What is your understanding?' The master flicked his sleeves and said: 'A heavy rain is coming.' Then he presented a eulogy saying: 'One blow of thunder and rain pouring down, turning over and throwing down, hitting Yunmen. Now face to face without any hesitation, swallowing the East Sea and the West River in one gulp.' Shi Qiyun approved of his view. The master successively resided in places such as the Coast and Nanguang. When ascending the hall to preach, he said: 'The fifteenth day of November, a thousand miles of iron. Linji and Deshan, are...'
甚乾矢橛。如今藏在乳峰前。為君㧞卻頂門楔。別別試看。千山凜寒色。師生萬曆丙辰四月三十日。寂于康熙戊辰十一月十九日。壽七十三。臘四十九。塔建東山之陽。
牧雲門禪師法嗣(十人)
蘇州西華秀峰岫云行瑋禪師
長洲顧氏子。年十二。投虎丘西隱房本如披剃。參牧雲門于古南。命師為第一座。一夕晚參。門曰。心生大歡喜。自知當作。只是下面一字。山僧續不來。請大眾續看。師出衆曰。賊。門可之。乃以衣拂源流授之。出興秀峰。次住虎丘興福 上堂。初夏日長。五更月皎。庭前罌粟花。紅底紅紫底紫。池中新荷葉。大底大小底小。山僧睡在床上。忽聽得鐘聲雞聲。一齊報曉。穿著長衣起來。看看。祖師西來意。狼藉知多少。便下座 小參。舉不顧即差互擬思量何劫悟。瑋上座。即今舉也。新月如弓。霜風如箭。普請諸人。照顧頭面。康熙丙辰六月。師示微疾。二十一日沐浴更衣。留偈曰。吾年六十七。世緣今已畢。長歌歸去來。扶桑日初出。泊然而寂。塔全身於吾家山麓。
嘉興祖燈崇己峻禪師
吳興施氏子。年二十五剃染。參牧雲門于天童。得蒙印可 上堂。寒風凜凜。夜雨瀟瀟。鶴鳴松頂。云臥山腰。空劫前事。不異今朝。當陽契入。今古全超。不與一切透漏
【現代漢語翻譯】 現代漢語譯本： 『甚乾矢橛』（無法直譯，可能指某種狀態或境界）。如今藏在乳峰前。為你拔掉頂門上的楔子，好好地去試試看。千山一片凜冽寒冷的景色。師父在萬曆丙辰年（1616年）四月三十日圓寂，于康熙戊辰年（1688年）十一月十九日寂滅，享年七十三歲，僧臘四十九年。塔建在東山的南面。
牧雲門禪師的法嗣（十人）：
蘇州西華秀峰岫云行瑋禪師
長洲顧氏之子。十二歲時，投奔虎丘西隱房的本如剃度出家。在古南參拜牧雲門。牧雲門讓行瑋禪師擔任第一座。一天晚上晚參時，牧雲門說：『心中生起極大的歡喜，自己知道應當做什麼。只是下面一個字，山僧我續不出來，請各位續下去。』行瑋禪師從人群中走出來說：『賊！』牧雲門認可了他。於是將衣拂和源流傳授給他。後來行瑋禪師開創了秀峰，之後又住持虎丘興福寺。上堂開示：初夏時節，白天很長，五更時分，月亮皎潔。庭前的罌粟花，紅的就是紅的，紫的就是紫的。池塘里新生的荷葉，大的就是大的，小就是小的。山僧我睡在床上，忽然聽到鐘聲和雞鳴聲，一齊報曉。穿上長衣起來看看，祖師西來的意旨，散亂地顯露了多少啊！』說完便下座。小參時說：『舉起時不顧，立刻就差了，如果擬議思量，要到什麼時候才能覺悟？』瑋上座，現在就舉起來了。新月像弓，霜風像箭，請各位照顧好自己的頭面。康熙丙辰年（1676年）六月，行瑋禪師示現輕微的疾病，二十一日沐浴更衣，留下偈語說：『我今年六十七歲，世間的緣分如今已經了結。唱著長歌歸去吧，扶桑太陽剛剛升起。』說完安詳寂滅。全身塔建在吾家山麓。
嘉興祖燈崇己峻禪師
吳興施氏之子。二十五歲剃度出家。在天童參拜牧雲門，得到牧雲門的認可。上堂開示：『寒風凜冽，夜雨瀟瀟。鶴在松樹頂上鳴叫，云在山腰間飄蕩。空劫之前的事情，和今天沒有什麼不同。在當下契入，就完全超越了古今。不與一切事物有任何的透漏。』
【English Translation】 English version: 『Shen Qian Shi Jue』 (Cannot be directly translated, possibly referring to a state or realm). Now hidden in front of the Milk Peak. I will pull out the wedge on your crown, try it out properly. A thousand mountains are filled with a chilling cold scene. The master passed away on the 30th day of the fourth month of Bingchen year of Wanli (1616), and entered Nirvana on the 19th day of the eleventh month of Wuchen year of Kangxi (1688), at the age of seventy-three, with forty-nine years of monastic life. The pagoda was built on the south side of Dongshan.
Dharma Heirs of Chan Master Muyunmen (Ten people):
Chan Master Xiuyun Xingwei of Xihua Xiufeng in Suzhou
Son of the Gu family of Changzhou. At the age of twelve, he went to Benru of Xiyin Hermitage in Tiger Hill to be tonsured. He visited Muyunmen at Gunan. Muyunmen appointed him as the first seat. One evening during evening meditation, Muyunmen said: 『Great joy arises in the heart, knowing what one should do. But the last word, this old monk cannot continue. Please, everyone, continue it.』 Chan Master Xingwei stepped out from the crowd and said: 『Thief!』 Muyunmen approved of him. Then he passed on the robe, whisk, and the source of Dharma. Later, he founded Xiufeng, and then resided at Xingfu Temple in Tiger Hill. Ascending the hall, he said: 『In early summer, the days are long, and at the fifth watch, the moon is bright. The poppies in front of the courtyard, the red ones are red, and the purple ones are purple. The new lotus leaves in the pond, the big ones are big, and the small ones are small. This old monk is sleeping in bed, and suddenly hears the sound of the bell and the crowing of the rooster, announcing the dawn together. Putting on my long robe, I get up to see, how much of the meaning of the Patriarch's coming from the West is scattered and revealed!』 Then he descended from the seat. During a small Dharma talk, he said: 『To disregard immediately is a mistake; to speculate and deliberate, when will one awaken? Venerable Wei, it is right now! The new moon is like a bow, the frost wind is like an arrow, please everyone, take care of your faces.』 In June of Bingchen year of Kangxi (1676), the master showed slight illness. On the twenty-first day, he bathed and changed clothes, leaving a verse saying: 『I am sixty-seven years old this year, and my worldly connections are now complete. Singing a long song, I return, the sun of Fusang is just rising.』 Then he passed away peacefully. The whole body pagoda was built at the foot of my family's mountain.
Chan Master Zudeng Chongji Jun of Jiaxing
Son of the Shi family of Wuxing. He was tonsured at the age of twenty-five. He visited Muyunmen at Tiantong and received Muyunmen's approval. Ascending the hall, he said: 『The cold wind is piercing, the night rain is pouring. The crane cries on the top of the pine tree, the clouds lie on the mountainside. The events before the empty kalpa are no different from today. To enter into it directly, one completely transcends the past and the present. Not leaking anything to all things.』
。不與一切動搖。有意氣時添意氣。不逍遙處也逍遙。康熙甲寅夏。師示疾至九月九日。乃沐浴更衣。謂眾曰。此是甚麼時節。眾曰。正午矣。師曰。胥山東北。虛空迸裂。如說而行。正是時節。且道。老僧行到甚麼處去。眾中。還有道得底么。眾無語。遂大喝一聲而逝。塔于庵之左。
越州明覺寶掌雪廠道白禪師
字冷翁。蘇州鈕氏子 上堂。妙辯非干舌。譚玄口不開。鴉鳴及鵲噪。蚯蚓舞三臺。百口同一舌。並將致問來。一僧出欲作禮。師曰。拈卻門前下馬臺 示眾。半雨半不雨。千峰布袋里。欲晴不得晴。淡日吐圓睛。我也惺惺。你也惺惺。若也見未徹。新羅昨夜打三更 示眾。臘月過半。風雪如箭。壁破茅疏。撲頭撲面。好假機緣。無人能薦。贏得饑禽牕外來。啄啐梅花三兩片 問。洞山君臣。臨濟賓主。是同是別。師曰。刻空求鳥跡。師歷主梅墅彌陀至大報恩王城法雲。康熙丁巳十月十八辰刻。索筆書辭世偈。並封龕等語。擲筆怡然委順。預建塔于寺之東隅。孫司馬魯。為之銘。有語錄。雪響集。救正錄。及雲門方外志若干卷。行世。
金陵蔣山佛國南音言禪師
別號真鈍叟。海寧淩氏子。年十九剃染。尋謁古南門。一日同門泛舟。見岸上桃花盛開。門因舉靈云玄沙公案詰之。師
【現代漢語翻譯】 現代漢語譯本：不與任何事物動搖。有精神時就增添精神，不自在的地方也自在。康熙甲寅年（1674年）夏天，師父示現疾病，到九月九日，於是沐浴更衣，對眾人說：『這是什麼時節？』眾人說：『正午了。』師父說：『胥山東北，虛空迸裂，如說而行，正是時節。』且說，老僧走到什麼地方去？眾人中，還有能說得出的嗎？眾人無語。於是大喝一聲而逝。塔建在庵的左邊。
越州明覺寶掌雪廠道白禪師
字冷翁，蘇州鈕氏子。上堂：『巧妙的辯論不靠舌頭，談論玄妙口也不張開。烏鴉鳴叫和喜鵲喧鬧，蚯蚓舞動在三臺。百口同一舌，並將問題提出來。』一僧人出來想要作揖行禮，師父說：『拿掉門前的下馬臺。』 示眾：『半雨半不雨，千峰都在布袋里。想要晴朗卻不能晴朗，淡淡的太陽露出圓圓的眼睛。我也清醒，你也清醒。如果見解還不透徹，新羅昨夜打三更。』 示眾：『臘月過了一半，風雪像箭一樣。墻壁破了茅草稀疏，撲頭蓋臉。好好的假借機緣，沒有人能推薦。贏得飢餓的鳥兒來到窗外，啄食梅花三兩片。』 問：『洞山君臣（曹洞宗的五位創始人，分別代表君、臣、佐、使、師五個角色），臨濟賓主（臨濟宗用賓主來比喻禪宗的問答），是相同還是不同？』師父說：『刻舟求劍。』 師父歷任梅墅彌陀寺住持，直到大報恩王城法雲寺。康熙丁巳年（1677年）十月十八日辰時，索要筆墨書寫辭世偈，並交代封龕等事宜。擲筆后安詳順從地離世。預先在寺廟的東邊角落建造了塔。孫司馬魯為他撰寫銘文。有語錄《雪響集》、《救正錄》以及《雲門方外志》若干卷流傳於世。
金陵蔣山佛國南音言禪師
別號真鈍叟，海寧淩氏子。十九歲剃度出家。尋訪古南門。一日與同門泛舟，看見岸上桃花盛開，同門因此舉靈云玄沙公案詰問他。
【English Translation】 English version: Not wavering with anything. When there is spirit, add spirit. Being carefree even where there is no freedom. In the summer of the Kangxi Jia Yin year (1674), the master showed signs of illness, and on the ninth day of the ninth month, he bathed and changed his clothes, saying to the assembly, 'What time is it?' The assembly said, 'It is noon.' The master said, 'Northeast of Xu Mountain, the void bursts open. Acting as spoken, it is precisely the right time.' Furthermore, tell me, where is this old monk going? Among you, is there anyone who can say?' The assembly was silent. Then he gave a loud shout and passed away. The pagoda was built to the left of the hermitage.
Zen Master Daobai Xuechang of Mingjue Baozhang Temple, Yuezhou
Styled Lengweng, a son of the Niu family of Suzhou. In the Dharma hall: 'Skillful debate does not rely on the tongue, discussing the profound does not open the mouth. Crows crowing and magpies chattering, earthworms dance on the Three Platforms. A hundred mouths with one tongue, and bringing forth questions.' A monk came out wanting to bow in prostration. The master said, 'Remove the dismounting platform in front of the gate.' Showing the assembly: 'Half rain, half no rain, a thousand peaks in a cloth bag. Wanting to clear up but unable to clear up, the faint sun reveals round eyes. I am awake, you are awake. If the understanding is not thorough, Silla struck the third watch last night.' Showing the assembly: 'More than half of the twelfth month has passed, the wind and snow are like arrows. The walls are broken and the thatch is sparse, hitting the head and covering the face. A good opportunity is borrowed, but no one can recommend it. Winning hungry birds to come outside the window, pecking at plum blossoms, three or two petals.' Asked: 'Dongshan's ruler and ministers (the five founders of the Soto school, representing the roles of ruler, minister, assistant, messenger, and teacher), Linji's guest and host (the Linji school uses guest and host to illustrate Zen dialogue), are they the same or different?' The master said, 'Carving a boat to seek a lost sword.' The master successively presided over Meishu Amitabha Temple, until Dabaoen Wangcheng Fayun Temple. On the eighteenth day of the tenth month of the Kangxi Ding Si year (1677), at the hour of Chen (7-9 AM), he asked for brush and ink to write a farewell verse, and instructed on the sealing of the coffin, etc. Throwing down the brush, he passed away peacefully and compliantly. A pagoda was pre-built in the eastern corner of the temple. Sun Sima Lu wrote an inscription for him. There are recorded sayings, 'Xue Xiang Ji' (Collection of Snow Echoes), 'Jiu Zheng Lu' (Record of Rectification), and several volumes of 'Yunmen Fang Wai Zhi' (Unofficial Records of Yunmen), circulating in the world.
Zen Master Nanyin Yan of Foguo Temple, Jiangshan, Jinling
Another name is Zhendun Sou, a son of the Ling family of Haining. He was tonsured at the age of nineteen. Seeking out the ancient South Gate. One day, boating with his fellow disciples, he saw peach blossoms in full bloom on the shore. The fellow disciple then questioned him about the Lingyun Xuansha case.
曰。風吹柳絮毛毬走。雨打梨花蛺蝶飛。門頷之。后歸里養親。以忍大師有養母堂。因名其院。曰黃梅。歷主真相匡庵清溪之圓覺諸剎 上堂。師吐舌曰。還見山僧舌輪上。放大寶光。演摩訶衍法么。遂喝一喝曰。癡人面前。豈可說夢。便下座 上堂。小暑一聲雷。倒轉作黃梅。風吹兼雨打。愁雲撥不開。忽然撥開時。六月日頭。晚娘拳頭。雖然。不打情理難容。山僧與么說話。得休休處。且休休作甚。溈山作甚牛。擲拂子。下座。師于康熙甲寅九月二十五日。集眾說偈曰。烏龜白玉身。矢橛黃金相。誰悟涅槃空。海門孤月上。泊然而逝。壽五十六。僧臘三十六。塔于黃梅院后。
蘇州無量可生慈禪師
歙州程氏子 小參。道遠乎哉。觸事而真。聖遠乎哉。體之即神。如是則全真即體。全體即真。在凡不減。在聖不增。在凡不減。眾生度盡恒沙佛。在聖不增。諸佛何曾度一人。雖然。恁么且道。山不是山。水不是水。一句作么生會。卓拄杖曰。自是不歸歸便得。五湖煙景有誰爭。
南嶽法輪石隱貞禪師
江西武寧劉氏子 上堂。生擒虎兕。活捉獰龍。驅耕奪食。點鐵成金。若據本分提持。直饒釋迦老子。出廣長舌。也道不得。達磨祖師。用盡神通。也指不出。且道。法輪憑個甚麼。便開此大
【現代漢語翻譯】 現代漢語譯本： 說：『風吹柳絮，毛球滾動；雨打梨花，蝴蝶飛舞。』門頷首表示同意。之後回鄉贍養父母。因為忍大師有個贍養母親的堂，因此將他的院子命名為黃梅。歷任真相寺、匡庵寺、清溪寺、圓覺寺等寺廟的住持。 上堂說法。師父吐出舌頭說：『還看見老衲舌輪上，放出大寶光，演說摩訶衍法嗎？』隨即大喝一聲說：『癡人面前，豈可說夢。』便走下座位。 上堂說法。小暑時節一聲雷，倒轉成了黃梅時節。風吹兼雨打，愁雲撥不開。忽然撥開時，六月里的太陽，就像晚娘的拳頭。雖然如此，不打不成器。老衲這樣說話，該休息的時候，就休息吧，做什麼呢？溈山（溈山，地名）老祖做什麼牛呢？』扔掉拂塵，走下座位。師父在康熙甲寅年（1674年）九月二十五日，召集眾人說偈語：『烏龜是白玉的身軀，箭靶是黃金的相貌。誰能領悟涅槃的空性，海面上孤零零的月亮升起。』說完安詳地去世了，享年五十六歲，僧臘三十六年。塔建在黃梅院后。
蘇州無量寺可生慈禪師
歙州程氏之子。小參說法。『道遠嗎？觸事皆真。聖遠嗎？體會即神。』這樣說來，全真即是本體，本體即是全真。在凡人不減少，在聖人不增加。在凡人不減少，眾生度盡如恒河沙數的佛。在聖人不增加，諸佛何曾度過一人。雖然如此，那麼請問，『山不是山，水不是水』，這句話該怎麼理解？』拄著枴杖說：『只要回頭是岸，五湖煙景又有誰來爭奪呢？』
南嶽法輪寺石隱貞禪師
江西武寧劉氏之子。上堂說法。『生擒老虎和犀牛，活捉猙獰的龍，驅趕耕牛搶奪食物，點石成金。如果按照本分來提持，就算釋迦老子伸出廣長舌，也說不出來。達摩祖師用盡神通，也指點不出來。』那麼請問，法輪憑靠什麼，才能開啟這大...
【English Translation】 English version: Said: 'The wind blows willow catkins, the wool ball rolls; the rain beats pear blossoms, butterflies fly.' Men nodded in agreement. Later, he returned to his hometown to support his parents. Because Zen Master Ren had a hall for supporting his mother, his courtyard was named Huangmei. He successively served as abbot of temples such as Zhenxiang Temple, Kuang'an Temple, Qingxi Temple, and Yuanjue Temple. Ascending the hall to preach. The master stuck out his tongue and said, 'Do you still see the old monk's tongue wheel emitting great precious light, expounding the Mahayana Dharma?' Then he shouted loudly and said, 'How can one speak of dreams in front of a fool?' Then he stepped down from his seat. Ascending the hall to preach. A thunderclap at the beginning of Lesser Heat turns into the Huangmei season. The wind blows and the rain beats, and the clouds of sorrow cannot be dispersed. When it is suddenly dispersed, the sun in June is like the fist of a stepmother. Although this is the case, one cannot become useful without being beaten. The old monk speaks like this, when it is time to rest, then rest, what to do? What kind of ox did Zen Master Weishan (Weishan, place name) become?' He threw the whisk and stepped down from his seat. On the twenty-fifth day of the ninth month of the Jia Yin year of the Kangxi reign (1674), the master gathered the crowd and said in a verse: 'The turtle is a body of white jade, the target is a face of gold. Who can understand the emptiness of Nirvana, the lonely moon rises on the sea.' After speaking, he passed away peacefully, at the age of fifty-six, with thirty-six years of monastic life. The pagoda was built behind Huangmei Courtyard.
Zen Master Kesheng Ci of Wuliang Temple in Suzhou
The son of the Cheng family in Shezhou. Giving a small lecture. 'Is the Dao far away? Everything is true. Is the Sage far away? To realize it is to be divine.' In this way, the whole truth is the essence, and the essence is the whole truth. It does not decrease in ordinary people, and it does not increase in sages. It does not decrease in ordinary people, sentient beings are liberated like the Buddhas of the Ganges River sands. It does not increase in sages, how many people have the Buddhas ever liberated? Although this is the case, then please ask, 'The mountain is not a mountain, the water is not water,' how should this sentence be understood?' He struck the staff and said, 'As long as you turn back, who will compete for the scenery of the Five Lakes?'
Zen Master Shiyin Zhen of Falun Temple in Nanyue
The son of the Liu family in Wuning, Jiangxi. Ascending the hall to preach. 'Capturing tigers and rhinoceros alive, capturing ferocious dragons alive, driving away oxen and seizing food, turning stone into gold. If one upholds according to one's duty, even if Shakyamuni Buddha stretches out his long tongue, he cannot say it. Even if Zen Master Bodhidharma uses all his supernatural powers, he cannot point it out.' Then please ask, what does the Dharma wheel rely on to open this great...
口。乃橫按拄杖曰。橫按鏌鎁全正令。太平寰宇斬癡頑。 上堂。法輪貞長老。恰似打油匠。不管菜子桐子山茶子。一齊收拾榨床上。冷也一撞。熱也一撞。撞得一點氣息也無。翻轉箍來。還要加上兩撞。且道。為甚如此。良久。顧眾曰。是則名為報佛恩。師寂于康熙庚申五月一日。塔建岣嶁峰之頂。
廬山圓通崇勝雪堂耜禪師
原字雪田。示眾。風不來樹不動。癩蝦蟆。休鼓弄。良久顧眾曰。會么。楚雞不是丹山鳳。萬杉僧參問。和尚者里。有兵過么。師曰。一個東瓜如椰子。大重七十斤。僧茫然。師曰。不消鹽蘸。僧問。廬山有多少高。師拈拄杖作量勢。僧曰。畢竟有多少高。師便打曰。恁么高。僧茫然。師痛打出。
德安孝惑獅子古鑒圓禪師
本邑胡氏子。從達聞老宿剃染。首參天童悟。次依雪竇云。經八載。后見古南門。詰其悟處隱密。命居第二座。終夏辭歸。門曰。何不相隨久住。師曰。某甲將古南。歸楚去住。門曰。汝甚有神通。師曰。相隨來也。門喜之。遂題頂像授之。師歷住黃草山龍池獅山等處 結制上堂。法王大寶。本自圓成。頂上髻珠。古今不昧。不須外覓。豈假他求。驀卓拄杖。若向者里擔荷得去。則知火爐頭畔不費鉗錘。獅子院中愈增光彩。茍或未然。山僧今日翻
【現代漢語翻譯】 現代漢語譯本： 『口』。於是橫著拄著枴杖說：『橫著按住鏌鎁（古代寶劍名），完全是爲了匡正法令和剷除愚昧頑固。』 上堂說法：法輪貞長老，就像一個榨油的工匠，不管菜籽、桐籽還是山茶籽，一齊收拾到榨床上。冷了也撞擊，熱了也撞擊，撞擊得一點氣息也沒有。翻轉過來，還要加上兩撞。且說，為什麼要這樣做？』良久，看著眾人說：『這樣做才叫做報佛恩。』禪師在康熙庚申年（1680年）五月初一圓寂，塔建在岣嶁峰頂。
廬山圓通崇勝雪堂耜禪師
原名雪田。開示眾人：『風不來，樹不動，癩蛤蟆，休要鼓譟。』良久，看著眾人說：『會了嗎？楚地的雞不是丹山的鳳凰。』萬杉僧參問道：『和尚這裡，有兵經過嗎？』禪師說：『一個冬瓜像椰子一樣大，重七十斤。』僧人茫然不解。禪師說：『不用蘸鹽。』僧人問：『廬山有多高？』禪師拿起拄杖作量度之勢。僧人說：『到底有多高？』禪師便打道：『就這麼高。』僧人茫然不解。禪師痛打他出去。
德安孝惑獅子古鑒圓禪師
是本縣胡氏之子，跟隨達聞老宿剃度出家，最初參拜天童禪師開悟，之後依止雪竇禪師八年。後來見到古南門禪師，詰問他開悟之處的隱秘，命他擔任第二座。夏末辭別歸去，古南門禪師說：『為什麼不跟隨我長久住下去？』禪師說：『我將古南禪師的禪風，帶回楚地去住。』古南門禪師很高興，於是題寫頂相授予他。禪師先後住持黃草山、龍池、獅山等地。結制上堂說法：『法王的大寶，本來就是圓滿成就的，頭頂上的髻珠，古今都不曾隱昧。不必向外尋求，哪裡需要向他處索取？』猛地一拄枴杖，『若能在這裡承擔得起，就知道火爐旁邊不用鉗錘，獅子院中更加增添光彩。』如果不是這樣，山僧今天就翻轉過來。'
【English Translation】 English version: 『Mouth.』 Then, holding his staff horizontally, he said: 『Holding Móyé (ancient sword name) horizontally is entirely for rectifying laws and eliminating ignorance and stubbornness.』 Ascending the hall to preach: 『Elder Fǎlún Zhēn is just like an oil presser. Regardless of whether it's rapeseed, tung seed, or camellia seed, he gathers them all onto the press bed. He strikes when it's cold, and he strikes when it's hot, striking until there's not a trace of breath left. Turning it over, he adds two more strikes. Now, why is this done?』 After a long pause, he looked at the assembly and said: 『Only this is called repaying the Buddha's grace.』 The Chan master passed away on the first day of the fifth month of the Gēngshēn year of the Kāngxī reign (1680), and his pagoda was built on the summit of Mount Gǒulóu.
Chan Master Xuětáng Sì of Yuántōng Chóngshèng Monastery on Mount Lú
Originally named Xuětián. Instructing the assembly: 『If the wind doesn't come, the trees don't move. Toad, stop croaking.』 After a long pause, he looked at the assembly and said: 『Do you understand? The chicken of Chǔ is not the phoenix of Dān Mountain.』 A monk from Wànshān asked: 『Venerable monk, have soldiers passed through here?』 The Chan master said: 『A winter melon is as big as a coconut, weighing seventy pounds.』 The monk was bewildered. The Chan master said: 『No need to dip it in salt.』 The monk asked: 『How high is Mount Lú?』 The Chan master raised his staff as if measuring. The monk said: 『Exactly how high is it?』 The Chan master then struck him, saying: 『That's how high.』 The monk was bewildered. The Chan master struck him hard and drove him out.
Chan Master Yuán of Gǔjiàn at Shīzi Monastery in Dé'ān, known as Xiàohuò
He was a son of the Hú family from this county. He was tonsured and ordained by Elder Dáwén, and first attained enlightenment after visiting Chan Master Tiāntóng. Later, he relied on Chan Master Xuědòu for eight years. Later, he met Chan Master Gǔ Nánmén, who questioned him about the secrecy of his enlightenment and appointed him as the second seat. At the end of summer, he bid farewell to return home. Chan Master Gǔ Nánmén said: 『Why not stay with me for a long time?』 The Chan master said: 『I will take the Chan style of Chan Master Gǔ Nán back to Chǔ to reside.』 Chan Master Gǔ Nánmén was very pleased and inscribed his portrait and presented it to him. The Chan master successively resided at Mount Huángcǎo, Dragon Pond, Lion Mountain, and other places. At the conclusion of the retreat, he ascended the hall to preach: 『The great treasure of the Dharma King is inherently complete. The jeweled topknot on the head has never been obscured, from ancient times to the present. There is no need to seek it externally; why would one need to seek it elsewhere?』 He struck his staff forcefully, 『If one can bear the responsibility here, then one knows that no tongs or hammers are needed by the stove, and the Lion Monastery will be even more radiant.』 If not, this mountain monk will turn it over today.』
轉麵皮。結卻布袋去也。復卓拄杖。下座。
虞山直指尼圓鑒玄禪師
邑之曹氏女。幼出家。詣報國受具。嚴持律范。初參金粟悟。禮拜次。即豎拳。悟便棒曰。者個是甚麼。師曰。千聖不識。悟曰。放下著。師曰。放下個什麼。悟乃休。后謁古南得法。掩關虞山。黃淳耀進士。一日到關問曰。久慕關主。師曰。貧道總不識。士曰。啟口即是葛藤。要師全提。師曰。放下著。士大悅 錢宗伯夫人問。如何是萬法歸一。一歸何處。師曰。秀水年年秀。青山歲歲青。康熙癸丑二月十一日。無疾忽命剃頭。沐浴更衣。趺坐說偈曰。七十三年假借名。了無一法可當情。而今四大隨機散。曾向檀那致別聲。遂怡然而化。語錄年譜行世。
如如懶人方為戒居士
歙州人。齠年。即有志向道。一夕。夢幅巾道者。引至揚州三叉河寶塔下。視塔影欹斜。命士將塔扶正。士開塔門著力。醒來通身汗下。覺身心世界一空。盡古今只是一個自己。並自己亦不可名狀。述偈曰。夢中作夢宛然真。耳聽何如眼聽親。泡影堆中拈實具。大千活句屬吾人。自此遣妾茹素。求道益切。一日謁牧雲門于鶴林。門曰。不生不滅心聻。士曰。弟子今早渡江。門曰。江上風浪惡。如何過得。士曰。柁柄在弟子手裡。門曰。即今登岸。也
【現代漢語翻譯】 現代漢語譯本： 轉過麵皮，收拾起布袋就走了。又拄著枴杖，走下座位。
虞山直指尼圓鑒玄禪師
是本地曹氏的女兒，年幼時出家，前往報國寺受具足戒，嚴格遵守戒律。最初參訪金粟和尚時開悟。禮拜時，她豎起拳頭。金粟和尚便用棒喝道：『這個是什麼？』禪師說：『千聖也不認識。』金粟和尚說：『放下它。』禪師說：『放下什麼？』金粟和尚便作罷。後來拜謁古南和尚得法，隱居在虞山。黃淳耀進士有一天來到關前問道：『久仰關主。』禪師說：『貧道總不認識。』進士說：『開口就是葛藤，要師父全部提起來。』禪師說：『放下它。』進士非常高興。錢宗伯的夫人問：『如何是萬法歸一，一歸何處？』禪師說：『秀水年年秀，青山歲歲青。』康熙癸丑年（1673年）二月十一日，沒有疾病忽然命人剃頭，沐浴更衣，跏趺而坐說偈語：『七十三年假借名，了無一法可當情。而今四大隨機散，曾向檀那致別聲。』於是安詳地圓寂。語錄和年譜流傳於世。
如如懶人方為戒居士
是歙州人，年少時，就有志於求道。一天晚上，夢見一位頭戴幅巾的道士，引他到揚州三叉河寶塔下，看見塔影傾斜，命令居士將塔扶正。居士打開塔門用力扶正。醒來后全身汗濕，感覺身心世界一片空明，古往今來只是一個自己，連自己也無法名狀。於是作偈語說：『夢中作夢宛然真，耳聽何如眼聽親。泡影堆中拈實具，大千活句屬吾人。』從此遣散姬妾，開始吃素，求道更加迫切。一天拜謁鶴林牧雲門和尚，牧雲門和尚問：『不生不滅的心是什麼？』居士說：『弟子今天早上渡江。』牧雲門和尚說：『江上風浪大，如何渡過？』居士說：『舵柄在弟子手裡。』牧雲門和尚說：『現在已經登岸了。』
【English Translation】 English version: Turning his face away, he packed up his bag and left. Then, leaning on his staff, he descended from the seat.
Zen Master Yuanjian Xuan of Yushan Zhizhi Nunnery
She was a daughter of the Cao family from this region. She left home at a young age and went to Baoguo Temple to receive the full precepts, strictly adhering to the monastic rules. She initially attained enlightenment while visiting Zen Master Jin Su (Golden Millet). During a prostration, she raised her fist. Zen Master Jin Su then struck her with a staff, saying, 'What is this?' The Zen Master replied, 'Even the thousand sages do not recognize it.' Zen Master Jin Su said, 'Put it down.' The Zen Master said, 'Put down what?' Zen Master Jin Su then ceased. Later, she received the Dharma from Zen Master Gu Nan and secluded herself at Yushan (Mount Yu). Huang Chunyao, a Jinshi (successful candidate in the highest imperial examinations), came to the gate one day and asked, 'I have long admired the gatekeeper.' The Zen Master said, 'This poor monk does not recognize you at all.' The Jinshi said, 'Opening your mouth is nothing but entanglement; I want the master to raise it all up.' The Zen Master said, 'Put it down.' The Jinshi was greatly pleased. The wife of Qian Zongbo asked, 'What is the meaning of 'all dharmas return to one,' and where does the one return to?' The Zen Master said, 'The Xiu River is beautiful year after year, and the green mountains are green year after year.' On the eleventh day of the second month of the Gui Chou year of the Kangxi reign (1673), without illness, she suddenly ordered her head to be shaved, bathed, and changed her clothes. She sat in the lotus position and spoke a verse: 'Seventy-three years, a borrowed name, not a single dharma can match the feeling. Now the four great elements scatter at random, I once bid farewell to the benefactors.' Then she passed away peacefully. Her recorded sayings and chronological biography are circulated in the world.
Layman Fang Weijie, the Lazy One Who is Like Thus
He was from Shezhou (present-day She County, Anhui Province). From a young age, he had aspirations for the Way. One night, he dreamed of a Daoist wearing a headscarf, who led him to the pagoda at the Three-Fork River in Yangzhou. He saw the pagoda's shadow leaning askew and ordered the layman to straighten the pagoda. The layman opened the pagoda door and exerted his strength. Upon waking, he was covered in sweat, feeling that his body and mind, and the world, were completely empty. Throughout ancient and modern times, there was only one self, and even that self was indescribable. He composed a verse, saying: 'Dreaming within a dream is truly real, hearing with the ears is not as good as seeing with the eyes. Picking up the real from a pile of bubbles and shadows, the living phrase of the great thousand worlds belongs to me.' From then on, he dismissed his concubines, became a vegetarian, and sought the Way even more earnestly. One day, he visited Zen Master Muyun Men at Helin Temple. Zen Master Men asked, 'What is the unborn and undying mind?' The layman said, 'This disciple crossed the river this morning.' Zen Master Men said, 'The wind and waves on the river are fierce; how did you cross?' The layman said, 'The rudder is in this disciple's hands.' Zen Master Men said, 'Now you have already landed on the shore.'
柁柄聻。士曰。本寺伽藍米公做。門曰。米公與你。有甚交涉。士揖曰。即刻拜別和尚。門笑而頷之曰。梅子熟矣。乃付以偈曰。靈山花下別。京口渡頭逢。君今如是去。千載起吾宗。后求剃度。門曰。可構靜室。不必出家。便化同人。堪稱希有。
浮石賢禪師法嗣(五人)
極樂獨癡□禪師
示眾。昔汾陽高臥巖穴。士大夫仰慕風采。八請不赴。聞聰公一語。遂幡然而出。以致道滿天下。亦幾曾有定法來。老僧未到極樂。慣自貶駁諸方。既到極樂。且聽諸方貶駁。況肩祖宗之任。肯畏法道之難行乎。多見邇來後生晚學。才入叢林。便不務進道。一味希圖飲食。豐隆寮舍。穩便師家。待之寬厚。蚤得印可。則喜與之認真。鉗錘則嗔。全不思行解相應。名之曰祖。智過於師。方堪傳授。嗚呼。吾宗至此。誠可痛哭流涕者也。常言。寧可將身替大地眾生。受地獄苦。終不以佛法當人情。廣求利養。取鬧門庭。我報恩老人。初赴海門三山寺請。因僧問如是和尚家風。老人云。老來住個破院子。有鼓無鐘響不全。僧云。或遇客來。將何款待。老人云。非惟庫房無茶果。抑且云廚少米炊。當年不肖子云。老人何得作者般話語。若是上根利智底。自然守得窮耐得苦。若是小知小見底。又爭怪得他窮廝煎餓廝炊。
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『什麼是柁柄（船舵的把手，比喻關鍵）？』士人回答說：『是本寺伽藍（寺廟）的米公（人名）做的。』僧人又問：『米公與你，有什麼關係？』士人作揖說：『我這就告別和尚。』僧人笑著點頭說：『梅子熟了。』於是贈送他一首偈語說：『靈山花下告別，京口渡頭相逢。你如今這樣離去，千百年后將興起我的宗派。』後來士人請求剃度出家，僧人說：『可以建造一間靜室修行，不必出家。』便教化了許多人，堪稱稀有。
浮石賢禪師的法嗣（五人）
極樂獨癡□禪師
開示眾人：『過去汾陽（汾陽善昭禪師）高臥在巖穴之中，士大夫仰慕他的風采，多次邀請他都不應允。聽到聰公（石霜楚圓禪師）一句話，於是幡然改變而出山，以致他的道風傳滿天下。但也未曾有什麼定法可言。老僧我未到極樂（指禪師自己的住處），就習慣於貶低駁斥各方。既然到了極樂，且聽聽各方對我的貶低駁斥。何況肩負著祖宗的重任，怎能畏懼佛法的難行呢？多見近年來後生晚輩，才入叢林，便不務于進修佛道，一味地希望飲食豐盛，寮舍舒適，師父家境穩妥，待他們寬厚，早早得到印可，就高興地與師父認真交往；鉗錘（比喻嚴格的教導）他們就生氣。完全不考慮行解相應，名義上說智慧超過師父，才堪傳授。唉！吾宗到了這種地步，實在令人痛哭流涕啊。』常說：『寧可將自身代替大地眾生，承受地獄的苦難，終不以佛法當人情，廣泛地求取利養，擾亂佛門清凈。』我報恩老人（指海門三山寺的住持）初到海門三山寺應請時，有僧人問：『如是和尚的家風如何？』老人說：『老來住在破舊的院子里，有鼓無鐘，響聲不全。』僧人問：『如果遇到客人來，將用什麼款待？』老人說：『不僅庫房沒有茶果，而且廚房裡也缺少米糧。』當年不肖子（指獨癡禪師自己）說，老人何必說這樣的話？如果是上根利智的人，自然能守得住清貧，耐得住困苦；如果是小知小見的人，又怎能怪他窮困潦倒，飢餓難耐呢？』
【English Translation】 English version: A monk asked: 'What is the rudder handle (referring to the key point)?' The scholar replied: 'It was made by Mi Gong (a person's name) of this temple.' The monk asked: 'What is Mi Gong to you?' The scholar bowed and said: 'I will now bid farewell to the monk.' The monk smiled and nodded, saying: 'The plums are ripe.' Then he gave him a verse, saying: 'Farewell under the flowers of Ling Mountain (referring to where Buddha preached), meet at the ferry of Jingkou. You are leaving like this now, and in a thousand years, my sect will rise.' Later, the scholar asked to be tonsured and become a monk. The monk said: 'You can build a quiet room for cultivation, there is no need to become a monk.' Then he converted many people, which can be called rare.
Successors of Chan Master Xian of Fushi (five people)
Chan Master Duchi of the Pure Land
Instructing the assembly: 'In the past, Fenyang (Chan Master Shanshao of Fenyang) lived in a cave, and the scholar-officials admired his demeanor, inviting him many times without success. Upon hearing a word from Cong Gong (Chan Master Chuyuan of Shishuang), he suddenly changed his mind and came out of the mountain, so that his teachings spread throughout the world. But there has never been a fixed method. This old monk, before arriving at the Pure Land (referring to the Chan master's own residence), was accustomed to belittling and refuting all sides. Now that I have arrived at the Pure Land, let me listen to the belittling and refuting from all sides. Moreover, bearing the responsibility of the ancestors, how can I fear the difficulty of practicing the Dharma? I have seen many young students in recent years, who, upon entering the monastery, do not strive to advance in the Dharma, but only hope for abundant food and comfortable living quarters, a stable family for the master, and kind treatment, and early approval, then they are happy to interact with the master seriously; they get angry when they are strictly taught (metaphor for strict teaching). They do not consider the correspondence between practice and understanding, and nominally say that their wisdom exceeds the master's, only then are they worthy of being taught. Alas! Our sect has reached this point, it is truly worthy of tears of sorrow.' He often said: 'I would rather replace all sentient beings on earth and endure the suffering of hell, than use the Buddha-dharma as human sentiment, widely seek profit and offerings, and disturb the purity of the Buddhist gate.' When I, the old man of Baoen (referring to the abbot of Sānshān Temple in Haimen), first went to Sānshān Temple in Haimen in response to an invitation, a monk asked: 'What is the family style of the abbot like?' The old man said: 'In old age, I live in a dilapidated courtyard, with a drum but no bell, and the sound is incomplete.' The monk asked: 'If a guest comes, how will you entertain them?' The old man said: 'Not only is there no tea or fruit in the storeroom, but there is also a lack of rice in the kitchen.' That year, this unworthy son (referring to Chan Master Duchi himself) said, why does the old man say such words? If they are people with superior roots and sharp wisdom, they will naturally be able to endure poverty and hardship; if they are people with small knowledge and small views, how can you blame them for being poor and hungry?'
筑著磕著生煩惱。老人云。惟在阇黎三十年後。挽回天童清白家聲。不至墜地。是所愿也。親承教益。終不敢忘。昨晚在方丈。挑燈靜坐。已及三鼓。忽然思量老人天覆地載之恩。此生如何報答。惟諸碩德。朝斯夕斯。切磋琢磨。必期造到佛祖極則田地。方成了事。道人之名。誠不愧矣。珍重。
江西寶藏範圍澤禪師
吉安五云人。陳氏子。一日吃飯次。見飯中黑殼蟲。有省。說偈曰。米里蟲米里蟲。元來面目與我同。呵呵一笑平生樂。諸佛眾生俱夢中。呈報恩賢。即印可。後繼席天童。上堂。赤肉團上。壁立千仞。只此靈鋒。阿誰敢擬者里薦得。結解迷悟向甚處著。而今事不獲已。起模畫樣。于無綣繢處立綣繢。于無繩索處立繩索。要使諸人。九十日中。驀地跳出綣繢。迸斷繩索。直得萬象森羅起舞。百川大海騰波。到者個時節。正好吃寶藏拄杖。何故。太平寰宇斬癡頑。
海寧東寺洪衍灝禪師
上堂。吾有一語。未敢輕舉。今正是時。卓拄杖曰。記取記取。上堂。我宗無語句。實無一法與人。雲門紅旗閃爍。臨濟熱喝雷奔。良久曰。剛刀雖快。不斬無罪之人。
潁州弘戒鈍斧濊禪師
上堂。生也不道。死也不道。螃蟹橫行。蝦蟆直跳。本分衲僧。不得草草。卓拄杖下座 一
【現代漢語翻譯】 現代漢語譯本： 筑著磕著生煩惱。老人說，『只有在您（阇黎）三十年後，挽回天童寺清白的名聲，不至於墜落，這是我的願望啊。』我親身承受您的教誨，始終不敢忘記。昨晚在方丈室，挑燈夜讀，已經到了三更半夜。忽然想到老人天覆地載的恩情，此生如何報答？只有各位碩德，朝夕不斷地切磋琢磨，一定要達到佛祖最高的境界，才算成就了道人的名聲，才不愧對道人這個稱號。珍重。
江西寶藏範圍澤禪師
吉安五云人，陳氏之子。一天吃飯時，看見飯中有黑殼蟲，有所領悟，說偈語道：『米里的蟲啊米里的蟲，原來面目與我相同。呵呵一笑，平生快樂，諸佛眾生都在夢中。』呈給報恩賢禪師，立即得到印可。後來繼承天童寺的住持。上堂說法：『在赤肉團上，壁立千仞。只有這靈敏的鋒芒，誰敢比擬？在這裡領會，解開迷惑，覺悟該放在哪裡？現在事已至此，開始模仿，在沒有花紋的地方畫出花紋，在沒有繩索的地方立起繩索。要使各位，在九十天中，突然跳出花紋，崩斷繩索，使得萬象森羅起舞，百川大海騰起波浪。到了這個時候，正好吃寶藏的拄杖。』為什麼呢？『太平寰宇斬除愚癡頑固。』
海寧東寺洪衍灝禪師
上堂說法：『我有一句話，不敢輕易說出，現在正是時候。』拿起拄杖說：『記住，記住。』上堂說法：『我宗沒有語句，實在沒有一法可以給人。雲門宗紅旗閃爍，臨濟宗的棒喝如雷霆奔涌。』停頓了很久說：『剛刀雖然快，不斬殺沒有罪過的人。』
潁州弘戒鈍斧濊禪師
上堂說法：『生也不說，死也不說，螃蟹橫著走，蛤蟆直著跳。本分的衲僧，不得草率。』拿起拄杖下座。
【English Translation】 English version: Building and knocking generate vexation. The old man said, 'Only after thirty years from now, Venerable Sir (阇黎 - Dazhe Li, a respectful term for a monk), can you restore the pure reputation of Tiantong Temple, preventing it from falling to the ground. This is my wish.' I personally received your teachings and dare not forget them. Last night in the abbot's room, I studied late into the night, reaching the third watch (三鼓 - san gu, around midnight). Suddenly, I thought of the old man's kindness that covers and supports like heaven and earth. How can I repay it in this life? Only with all of you virtuous ones, constantly studying and polishing, must we reach the ultimate state of the Buddha, then can we accomplish the name of a Daoist (道人 - Dao ren, a person who follows the path), and not be ashamed of the title of a Daoist. Farewell.
Zen Master Fan Weize of Baozang Temple, Jiangxi
He was from Wuyun, Ji'an, the son of the Chen family. One day, while eating, he saw a black beetle in his rice and had an awakening. He said in a verse: 'Beetle in the rice, beetle in the rice, originally its face is the same as mine. Ha ha, I laugh, my whole life is happy, all Buddhas and sentient beings are in a dream.' He presented it to Zen Master Baoenxian, who immediately approved it. Later, he succeeded as abbot of Tiantong Temple. In his Dharma talk, he said: 'On the red flesh mass (赤肉團 - chi rou tuan, the human body), a thousand-仞 (仞 - ren, a unit of length) cliff stands tall. Only this spiritual sharpness, who dares to compare? If you understand here, where should you put the resolution of delusion and enlightenment? Now that things have come to this, we begin to imitate, drawing patterns where there are no patterns, setting up ropes where there are no ropes. We must make everyone, within ninety days, suddenly jump out of the patterns, break the ropes, so that all phenomena dance, and hundreds of rivers and seas surge with waves. At this time, it is good to eat Baozang's staff.' Why? 'The peaceful universe cuts off ignorance and stubbornness.'
Zen Master Hong Yanhao of Dongsi Temple, Haining
In his Dharma talk, he said: 'I have a word, I dare not say it lightly, now is the time.' He picked up his staff and said: 'Remember, remember.' In his Dharma talk, he said: 'My school has no words, there is really no Dharma to give to people. The red flag of the Yunmen (雲門 - Yunmen, a Zen school) school flickers, the shouts of Linji (臨濟 - Linji, a Zen school) are like thunder. ' After a long pause, he said: 'Although the sharp knife is fast, it does not kill the innocent.'
Zen Master Hongjie Dunfu Hui of Yingzhou
In his Dharma talk, he said: 'Neither say birth, nor say death, crabs walk sideways, toads jump straight. A proper monk should not be careless.' He picked up his staff and left the seat.
日寺僧涉訟。師亦被累。即怡然升座。說偈別眾而逝。淮徐備兵使者聞之。率同官羅拜。士民集資。建塔于寺后。
太平澄心寄庵澯禪師
僧問。色身敗壞。如何是堅固法身。師曰。今日風頭太硬。僧喝。師曰。作家。僧才拜。師劈脊一棒曰。急著眼戲。僧大笑。師曰。你疑我與你葛藤那。僧又拜。師復打曰。第一不得忘卻。
林野奇禪師法嗣(八人)
荊溪芙蓉自閑覺禪師
蜀之合州徐氏子。週歲失母。父攜禮馬山太虛老宿落髮。未幾。父喪。既壯。遍歷講肆。后游吳越。依天童悟有年。無入處。因見林野奇于閑住寮。問。參禪不得力。過在甚處。奇曰。莫妄想。師曰。畢竟如何。奇曰。鋪柄長斧柄短。師愈加迷悶。苦心力究。一晚排遣。驀撞露柱。透徹心宗。適奇應廣化請。師隨侍。一日。奇舉興化擯維那。你如何會。師曰。為人須為徹。殺人須見血。奇然之 順治辛丑十二月二十五日。師書偈曰。天上天下。腳頭腳底。撩起便行。將頭作尾。阿呵呵。風流不在著衣多。一曲歸家唱哩啰。擲筆而逝。塔于屏風山。
臺州鴻福慧日昇禪師
一字妙高。邵武馮氏子 上堂。鴻福好訊息。天開百萬峰。山巖呈瑞色。物物展春容。門前石鋸欽禪虎。階下池歸聽法龍。更有現前
【現代漢語翻譯】 現代漢語譯本 日寺的僧人捲入訴訟，禪師也受到牽連。他安然升座，說了偈語與眾人告別后圓寂。淮徐的備兵使者聽聞此事，率領同僚羅列跪拜，士人和百姓集資在寺后建塔。
太平澄心寄庵澯禪師
有僧人問：『色身（Rūpakāya，指由物質構成的身體）會敗壞，什麼是堅固的法身（Dharmakāya，指佛法的體現）？』禪師說：『今日風頭太硬。』僧人喝斥。禪師說：『真是個行家。』僧人才要拜，禪師劈頭就是一棒，說：『急著眼戲。』僧人大笑。禪師說：『你懷疑我和你糾纏不清嗎？』僧人又拜。禪師又打了一下，說：『第一不得忘記。』
林野奇禪師法嗣（八人）
荊溪芙蓉自閑覺禪師
是蜀地合州徐氏之子。週歲時失去了母親，父親帶著他到馬山拜太虛老宿剃度出家。沒過多久，父親也去世了。長大后，他遍訪各處講堂，後來遊歷吳越，依止天童禪師多年，但沒有領悟。一次在閑住寮見到林野奇禪師，問道：『參禪不得力，問題在哪裡？』林野奇說：『不要妄想。』禪師問：『到底如何？』林野奇說：『鋪柄長斧柄短。』禪師更加迷惑，苦心鉆研，一個晚上突然醒悟，撞到露柱，徹底領悟了心宗。恰逢林野奇禪師應邀前往廣化寺，禪師隨侍。一天，林野奇禪師舉興化禪師擯斥維那（寺院中的一種職務）的故事，問：『你如何理解？』禪師說：『為人須為徹，殺人須見血。』林野奇禪師認可了他的見解。順治辛丑年（1661年）十二月二十五日，禪師寫下偈語：『天上天下，腳頭腳底，撩起便行，將頭作尾。阿呵呵，風流不在著衣多，一曲歸家唱哩啰。』擲筆而逝，塔建在屏風山。
臺州鴻福慧日昇禪師
一字妙高，是邵武馮氏之子。上堂時說：『鴻福有好訊息，天開百萬峰。山巖呈現祥瑞之色，萬物展現春天的容貌。門前的石鋸欽禪虎，臺階下的池塘里有龍聽法。更有現前』
【English Translation】 English version The monks of Ri Temple were involved in litigation, and the Zen master was also implicated. He ascended the seat peacefully, said a verse to bid farewell to the crowd, and passed away. The military commissioner of Huai and Xu heard of this and led his colleagues to prostrate themselves in worship. Scholars and people raised funds to build a pagoda behind the temple.
Zen Master Chengxin Ji'an Chan of Taiping
A monk asked, 'The Rūpakāya (physical body) decays, what is the solid Dharmakāya (the embodiment of the Dharma)?' The Zen master said, 'The wind is too strong today.' The monk shouted. The Zen master said, 'Truly an expert.' As the monk was about to bow, the Zen master struck him on the head with a stick and said, 'Open your eyes wide and play.' The monk laughed loudly. The Zen master said, 'Do you suspect that I am entangled with you?' The monk bowed again. The Zen master struck him again and said, 'The first thing is not to forget.'
Dharma Heirs of Zen Master Linye Qi (eight people)
Zen Master Zixian Jue of Furong in Jingxi
He was the son of the Xu family of Hezhou in Shu. He lost his mother at the age of one. His father took him to Ma Mountain to pay respects to the old monk Taixu and had him tonsured. Not long after, his father also passed away. When he grew up, he visited various lecture halls. Later, he traveled to Wu and Yue, relying on Zen Master Tiantong for many years, but without any enlightenment. Once, he saw Zen Master Linye Qi at Xianju Liao and asked, 'I am not making progress in Chan practice. Where is the problem?' Linye Qi said, 'Do not妄想(wangxiang, engage in delusional thinking).' The Zen master asked, 'What is it ultimately like?' Linye Qi said, 'The handle of the adze is long, the handle of the axe is short.' The Zen master became even more confused, diligently studying, and one night he suddenly awakened, bumping into a dew pillar and thoroughly understanding the essence of the mind. It happened that Zen Master Linye Qi was invited to Guanghua Temple, and the Zen master accompanied him. One day, Zen Master Linye Qi cited the story of Zen Master Xinghua banishing the 維那(weina, a monastic post) and asked, 'How do you understand this?' The Zen master said, 'When helping people, you must help thoroughly; when killing people, you must see blood.' Zen Master Linye Qi approved of his view. On the twenty-fifth day of the twelfth month of the Xin Chou year of Shunzhi (1661), the Zen master wrote a verse: 'Above the heavens and below the heavens, at the head of the feet and at the soles of the feet, lift up and go, taking the head as the tail. Ah ha ha, elegance is not in wearing many clothes, a song to return home, sing lila.' He threw down his pen and passed away. The pagoda was built on Pingfeng Mountain.
Zen Master Huiri Sheng of Hongfu in Taizhou
His other name was Miaogao, and he was the son of the Feng family of Shaowu. During the Dharma talk, he said: 'Hongfu has good news, the sky opens a million peaks. The mountain rocks present auspicious colors, and all things display the appearance of spring. The stone saw in front of the door admires the Chan tiger, and the dragon in the pond under the steps listens to the Dharma. Even more present'
諸衲子。相將圍繞個邨翁。將南作北。指西話東。紫羅帳里撒珍珠。信手拈來用不窮。簸箕量去渾無別。熨斗煎茶罀不同 上堂。打開布袋口。放出遼天鶻。衝破九重云。山青與水綠。梅花笑雪。正眼舒開。正恁么時。解制一句。作么生道。鬧中拶出憍尸迦。咭嘹舌頭三千里。
蘇州太倉香林佛果聞禪師
西蜀潼川張氏子 上堂。聲色里坐。聲色里臥。冷地商量。早成蹉過。堪笑楊岐三腳驢。踏倒嵩山破灶墮。師善定力。每坐則竟日不起。
溫州護國古泉清禪師
上堂。一大事因緣。如天普蓋。似地普擎。歷歷明明。輝今鑒古。一謦欬透鐵壁銀山。一彈指啟千門萬戶。或孤峰頂上臥月眠雲。或十字街頭拖泥帶水。發大機顯大用。無一物不彰至理。無一法不示真機。使人人眼光燭天。個個腳跟點地。正當恁么時。格外明宗一句。作么生道。白雲片片來天外。遍界聲光亙古今。
廣德崇化了悟能禪師
蜀之墊江李氏子 上堂。震法雷鳴法鼓。雲從龍風從虎。一毫才動體全彰。無限真機俱顯露。正當與么時。且道。承誰恩力。喝一喝。師后遷太平府之昭明。未幾。返石溪。康熙癸卯五月五日。示疾告終。門人因忌此日不吉。乞師另擇以祐後來。師更延二日。復鳴鐘集眾。更衣端坐而逝
【現代漢語翻譯】 現代漢語譯本 諸位衲子（僧人）。大家一起圍繞著一個鄉下老翁，把南當成北，指著西說成東。就像在華麗的紫羅帳里撒珍珠一樣，信手拈來，用之不竭。用簸箕來量，卻發現全都一樣，用熨斗來煎茶，味道卻大不相同。
上堂說法。打開布袋口，放出遼天的海東青（一種鷹），衝破九重雲霄，山是青的，水是綠的。梅花在雪中綻放笑容，正眼舒展開來。正在這個時候，解制（解除禁制）的一句話，該怎麼說呢？在喧鬧中也要擠出憍尸迦（帝釋天），咭嘹（形容聲音）的舌頭能傳到三千里之外。
蘇州太倉香林佛果聞禪師
西蜀潼川張氏之子。上堂說法。在聲色中坐著，在聲色中躺著，冷靜地商量，早就錯過了。可笑那楊岐（禪宗楊岐派）的三腳驢，踏倒了嵩山（山名）的破灶墮（寺廟）。這位禪師有很好的定力，每次坐禪都能整天不起身。
溫州護國古泉清禪師
上堂說法。一大事因緣（佛陀出現於世的重大原因），像天一樣普遍覆蓋，像地一樣普遍承載。歷歷分明，照耀古今。一聲咳嗽就能穿透鐵壁銀山，一個彈指就能開啟千門萬戶。或者在孤峰頂上臥月眠雲，或者在十字街頭拖泥帶水。發出大機，顯出大用，沒有一物不彰顯至理，沒有一法不昭示真機，使人人眼光能照亮天空，個個腳跟能立穩大地。正在這個時候，格外明宗（格外彰顯宗門）的一句話，該怎麼說呢？白雲一片片從天外飄來，遍佈世界的聲光亙古至今。
廣德崇化了悟能禪師
蜀之墊江李氏之子。上堂說法。震動法雷，鳴響法鼓，云從龍，風從虎。一毫的動靜，全體都彰顯出來，無限的真機都顯露出來。正在這個時候，且說，承蒙誰的恩力？喝一聲。禪師後來遷往太平府的昭明寺。沒過多久，又返回石溪。康熙癸卯年（1663年）五月五日，禪師示疾告終。門人因為忌諱這天不吉利，請求禪師另選一天，以保佑後來。禪師又延後了兩天，再次鳴鐘召集眾人，更換衣服，端坐而逝。
【English Translation】 English version Venerable monks, gathering around an old villager, mistaking south for north, pointing west and talking east. Like scattering pearls in a luxurious purple silk tent, using them inexhaustibly at will. Measuring with a winnowing basket, they are all the same; brewing tea with an iron, the flavors are different.
Ascending the Dharma hall. Opening the mouth of the cloth bag, releasing the falcon of Liaotian (ancient name for a region in Northeast China), breaking through the nine layers of clouds, the mountains are green and the water is verdant. Plum blossoms smile in the snow, the true eye opens wide. At this very moment, a phrase to release the restrictions, how should it be said? Squeezing out Kausika (another name for Indra, the lord of gods) from the noise, the chattering tongue reaches three thousand miles.
Chan Master Wen of Foguo Temple in Xianglin, Taicang, Suzhou
The son of the Zhang family from Tongchuan, Western Shu (ancient name for Sichuan province). Ascending the Dharma hall. Sitting in sounds and sights, lying in sounds and sights, discussing calmly, already missing the point. Laughable is the three-legged donkey of Yangqi (Yangqi school of Chan Buddhism), knocking down the broken stove of Mount Song (a famous mountain). The master had good meditative power, and every time he sat in meditation, he would not get up all day.
Chan Master Qing of Guquan Temple in Huguo, Wenzhou
Ascending the Dharma hall. The great event and cause (the reason for the Buddha's appearance in the world) universally covers like the sky, universally supports like the earth. Clearly and distinctly, illuminating the present and reflecting the past. A single cough penetrates iron walls and silver mountains, a single snap of the fingers opens thousands of doors and ten thousand households. Sometimes sleeping with the moon and clouds on the peak of a solitary mountain, sometimes dragging mud and water on the crossroads. Emitting great opportunities and displaying great functions, there is nothing that does not manifest the ultimate truth, there is no Dharma that does not reveal the true mechanism, enabling everyone's eyes to illuminate the sky, and everyone's feet to stand firmly on the ground. At this very moment, a phrase to particularly clarify the sect, how should it be said? White clouds come piece by piece from beyond the sky, the sound and light throughout the world extend from ancient times to the present.
Chan Master Neng of Chonghua Temple in Guangde
The son of the Li family from Dianjiang, Shu (ancient name for Sichuan province). Ascending the Dharma hall. Shaking the Dharma thunder, sounding the Dharma drum, clouds follow the dragon, wind follows the tiger. The slightest movement reveals the whole body, and infinite true mechanisms are all revealed. At this very moment, tell me, by whose grace and power? A shout! The master later moved to Zhaoming Temple in Taiping Prefecture. Not long after, he returned to Shixi. On the fifth day of the fifth month of the year Guimao (1663) of the Kangxi reign (1663), the master showed illness and announced his passing. Because the disciples were afraid that this day was unlucky, they asked the master to choose another day to bless the future. The master postponed it for two more days, and again rang the bell to gather the crowd, changed clothes, sat upright, and passed away.
。壽七十。臘五十二。全身塔于本寺之右。
天臺萬年無礙徹禪師
荊溪朱氏子。年四十。體達微老宿脫白。謁林野奇于通玄。一夕入室。奇問。人人有摩醯正眼。如何是汝摩醯眼。師震威一喝。奇隨聲便棒。師于棒下頓豁。說偈曰。棒下虛空碎。摩醯眼豁開。者回端的后。從此絕疑猜。奇首肯。後命繼席通玄 上堂。赤手屠龍。空拳搏虎。世間稱為豪傑。若到衲僧門下。且過一邊。果是克家種草。終不向無佛處稱尊。偏於鬧中插足。橫拖布袋等個人來。紫羅帳里撒珍珠。捏雙空手。便與八大龍王鬥富。且畢竟如何。拈得寒山禿掃帚。掀翻蜆子酒檯盤。卓一卓下座 上堂。慧刃才施。群魔匿跡。獅王一吼。百獸逃形。掃盡野狐涎。掀翻獅子窟。向萬八峰頭上。放出臨濟爪牙。活捉獰龍猛虎。平田淺草里。重整普岸門庭。從教起鳳騰蛟。是以。風行草偃。水到渠成。坐斷聖凡。全機獨露。到者里。說甚還丹一粒。點鐵成金。至理一言。轉凡成聖。直饒一莖草現瓊樓玉殿。微塵里轉大法輪。變大地作黃金。攪長河為酥酪。猶是奴兒婢子邊事。可中有個漢。未免道長老會下。能得幾人敢開如許大口。良久云。豈不見道。八萬四千非。鳳毛祥麟。只有一隻角。
桐鄉寂照芥子彌禪師
示眾。頌國師三
【現代漢語翻譯】 現代漢語譯本：
他享年七十歲，僧臘五十二年。全身舍利塔建在本寺的右側。 天臺萬年無礙徹禪師 荊溪朱氏之子。四十歲時，體達微老宿為他剃度。他前往通玄拜見林野奇禪師。一天晚上進入方丈室，林野奇問：『人人都有摩醯正眼（Maheśvara，大自在天，象徵最高的智慧），什麼是你的摩醯眼？』禪師威嚴地一喝。林野奇隨即用棒打他。禪師在棒下頓時開悟，說偈語道：『棒下虛空碎，摩醯眼豁開。這回真切明白后，從此不再有疑猜。』林野奇點頭認可。後來命他繼承通玄寺的住持之位。上堂說法：『赤手空拳屠龍，空手搏虎，世間稱之為豪傑。如果到了我們禪僧門下，請靠邊站。果真是能繼承家業的良種，終究不會在沒有佛的地方稱尊。偏偏要在熱鬧的地方插足，橫拖著布袋等待有緣人。』就像在紫羅帳里撒珍珠，即使兩手空空，也能與八大龍王比富。那麼，到底如何呢？拿起寒山的禿掃帚，掀翻蜆子酒店的檯盤。』說完卓杖一下，走下禪座。上堂說法：『慧劍一施展，群魔立刻匿跡。獅子王一吼，百獸都逃離。掃盡野狐的口水，掀翻獅子的洞穴。在萬八峰頭上，放出臨濟宗的爪牙，活捉兇猛的龍虎。在平坦的田野和淺草地裡，重整普岸的門庭。任憑蛟龍騰飛。因此，風行草偃，水到渠成。截斷聖凡之路，全部的機用獨自顯露。到了這裡，說什麼還丹一粒，點鐵成金；至理一言，轉凡成聖。縱然一根草顯現瓊樓玉殿，微塵里轉大法輪，變大地為黃金，攪長河為酥酪，也還是奴才婢女的份內事。』可其中有個人，難免會說長老的門下，能有幾個人敢開這麼大的口。』良久說道：『難道沒聽說過嗎？八萬四千種凡夫俗子中，如同鳳凰和麒麟一樣稀少，只有一隻角。』 桐鄉寂照芥子彌禪師 開示大眾，讚頌國師。
【English Translation】 English version:
He lived to the age of seventy, with fifty-two years as a monk. His entire body stupa was built to the right of this temple. Zen Master Che of Wun-Nien Wu-Ai (Ten Thousand Years Unobstructed) of Tiantai He was a son of the Zhu family of Jingxi. At the age of forty, he was tonsured by the elder monk Tida Wei. He visited Linye Qi at Tongxuan. One evening, entering the abbot's room, Qi asked, 'Everyone has the Maheśvara (大自在天，the Great Lord of the World, symbolizing supreme wisdom) true eye. What is your Maheśvara eye?' The Master gave a stern shout. Qi immediately struck him with a staff. The Master suddenly awakened under the staff, saying in a verse: 'Under the staff, the void shatters, the Maheśvara eye opens wide. After this true understanding, from now on, there will be no more doubts.' Qi nodded in approval. Later, he was ordered to succeed the abbot's seat at Tongxuan Temple. Ascending the Dharma hall, he said: 'To slay a dragon with bare hands, to wrestle a tiger with empty fists, the world calls them heroes. If you come to the gate of us Chan monks, please step aside. If you are truly a seed that can inherit the family business, you will never claim to be honored where there is no Buddha. Insist on stepping into the bustling place, dragging a cloth bag, waiting for the destined person to come.' It's like scattering pearls in a purple silk tent, even with empty hands, you can compete with the Eight Great Dragon Kings in wealth. So, what is it after all? Pick up Hanshan's bald broom, overturn the clam tavern's table.' After saying this, he struck the ground with his staff and stepped down from the seat. Ascending the Dharma hall, he said: 'Once the wisdom sword is wielded, all demons immediately hide. Once the lion king roars, all beasts flee. Sweep away the saliva of wild foxes, overturn the lion's den. On the peaks of Wanba (Ten Thousand Eight), release the claws and teeth of the Linji (臨濟) sect, capture fierce dragons and tigers alive. In the flat fields and shallow grasslands, reorganize the courtyard of Puan. Let the dragons soar. Therefore, the wind blows and the grass bends, water flows and the channel is formed. Cutting off the path of the holy and the mundane, the entire function is revealed alone. When you get here, what is there to say about a pill of elixir that turns iron into gold; a word of ultimate truth that transforms the ordinary into the holy. Even if a blade of grass manifests a jade palace, the great Dharma wheel turns in a mote of dust, transforming the earth into gold, stirring the long river into ghee, it is still the business of servants and maids.' But there is someone among them who will inevitably say that among the disciples of the elder, how many dare to open such a big mouth.' After a long silence, he said: 'Haven't you heard? Among the eighty-four thousand ordinary people, they are as rare as phoenixes and unicorns, with only one horn.' Zen Master Jiezimi (Mustard Seed) of Jizhao (Silent Illumination) Temple in Tongxiang Instructing the assembly, praising the National Teacher.
喚待者因緣。一度風光一度新。黃鶯喚醒舊時春。檀郎無限傷心處。不敢高聲說與人 頌大梅即心即佛公案。一領羊裘一釣竿。任他更改漢衣冠。朝秦暮楚何時了。潦倒西風十八灘。
香嚴宕山遠禪師
上堂。青蘿夤綠。直上寒松之頂。樹倒藤枯。卻使溈山笑轉新。白雲淡佇。出沒太虛之中。萬里無雲。任是青天也吃棒。萬法本閑。而人自鬧。不涉動靜。端的別是一壺天。諸仁者。祇如香嚴。今日還是有生耶。無生耶。應世耶。出世耶。拈草建剎耶。逢場作戲耶。卓一卓云。須知撲落非他物。始解縱橫不是塵 上堂。問。世尊拈花。迦葉微笑。且道。笑個甚麼。師云。忍俊不禁。問。如何是如來禪。師云。絡索不少。進云。如何是聲聞禪。師云。說那自了漢作么。乃云。時及黃梅。連日好雨。田中有水。栽秧園裡。黃瓜結瓠。各得滋潤。勃然興起。蝦蟆唱歌。蚯蚓念贊。情與無情。悉皆歡喜。祇有兩件不喜。衲僧家。貼肉汗衫脫不下。通身悶熱。不得慶快回香嚴的。俶裝前途。不得到家。且道。如何是到家慶快處。擲下拂子云。即今休去便休去。欲覓了時無了時 師至棗邑。與李文學邂逅次。李言。格物至誠。心正功夫。師云。據吾教中。一念具九十剎那。一剎那具九百生滅。人心如猿猴驛馬。居士。心
【現代漢語翻譯】 喚待者因緣 一度風光一度新，黃鶯喚醒舊時春。檀郎（指女子所愛戀的男子）無限傷心處，不敢高聲說與人。
頌大梅即心即佛公案 一領羊裘一釣竿，任他更改漢衣冠。朝秦暮楚何時了，潦倒西風十八灘。
香嚴宕山遠禪師
上堂：青蘿（一種蔓生植物）夤（沿著）綠，直上寒松之頂。樹倒藤枯，卻使溈山（地名，也指溈山靈佑禪師）笑轉新。白雲淡佇，出沒太虛之中。萬里無雲，任是青天也吃棒。萬法本閑，而人自鬧。不涉動靜，端的別是一壺天。諸仁者，祇（只）如香嚴，今日還是有生耶？無生耶？應世耶？出世耶？拈草建剎（寺廟）耶？逢場作戲耶？卓（用手杖拄地）一卓云：須知撲落非他物，始解縱橫不是塵。
上堂：問：世尊（釋迦牟尼佛）拈花，迦葉（摩訶迦葉，佛陀十大弟子之一）微笑。且道，笑個甚麼？師云：忍俊不禁。問：如何是如來禪？師云：絡索不少。進云：如何是聲聞禪？師云：說那自了漢作么？乃云：時及黃梅（地名，也指黃梅五祖弘忍），連日好雨。田中有水，栽秧園裡，黃瓜結瓠（葫蘆）。各得滋潤，勃然興起。蝦蟆（蛤蟆）唱歌，蚯蚓念贊。情與無情，悉皆歡喜。祇（只）有兩件不喜。衲僧（僧人）家，貼肉汗衫脫不下，通身悶熱。不得慶快回香嚴的。俶裝（整理行裝）前途，不得到家。且道，如何是到家慶快處？擲下拂子云：即今休去便休去，欲覓了時無了時。
師至棗邑，與李文學邂逅次。李言：格物至誠，心正功夫。師云：據吾教中，一念具九十剎那，一剎那具九百生滅。人心如猿猴驛馬，居士，心 喚待者因緣 每一次的風光都是嶄新的，黃鶯的鳴叫喚醒了舊時的春天。心愛的男子有無限的傷心事，卻不敢大聲地告訴別人。
頌大梅即心即佛公案 一件羊皮襖，一根釣魚竿，任憑他們更改朝代的服飾。朝秦暮楚的日子什麼時候才能結束，只能在蕭瑟的西風中潦倒地度過一生。
香嚴宕山遠禪師
上堂：青色的蘿蔓沿著綠色，一直攀爬到寒冷的松樹頂端。即使樹倒藤枯，也讓溈山（溈山靈佑禪師）為之煥然一新。白雲淡淡地停留在空中，時隱時現在廣闊的天空中。即使是萬里無雲的晴朗天空，也要捱打。萬法本來是清閑的，只是人們自己擾亂了它。不涉及動靜，這完全是另外一番天地。各位，就像香嚴，今天是有生呢？還是無生呢？是應世呢？還是出世呢？是拈草建寺呢？還是逢場作戲呢？用手杖拄地一下說：要知道撲落下來的不是別的東西，這才明白縱橫都不是塵埃。
上堂：問：世尊（釋迦牟尼佛）拈花，迦葉（摩訶迦葉）微笑。請問，他笑的是什麼？師父說：忍不住笑了出來。問：什麼是如來禪？師父說：束縛很多。又問：什麼是聲聞禪？師父說：說那些只求自己解脫的人做什麼？於是說：時值黃梅（黃梅五祖弘忍）時節，連日下著好雨。田里有水，插秧的園子里，黃瓜結了葫蘆。各自得到滋潤，蓬勃地生長起來。蛤蟆唱歌，蚯蚓念贊。有情和無情的眾生，都感到歡喜。只有兩件事不讓人高興。僧人們貼身的汗衫脫不下來，渾身悶熱。不能高興地回到香嚴。整理行裝準備出發，卻不能到家。請問，什麼是到家後感到高興的地方？扔下拂塵說：現在放下就放下，想要了結的時候是沒有了結的時候。
禪師到了棗邑，與李文學偶然相遇。李文學說：格物致知，心正功夫。禪師說：根據我的教義，一念包含九十個剎那，一個剎那包含九百個生滅。人心就像猿猴和驛馬，居士，你的心
【English Translation】 Summoning the Attendant: A Karmic Connection Each scene is a new scene, each time with new splendor. The oriole's song awakens the spring of old. The beloved man (referring to a woman's beloved man) has boundless sorrows, yet dares not speak them aloud to anyone.
Ode to Great Plum: Mind is Buddha Koan A sheepskin coat and a fishing rod, let them change the Han (206 BC-220 AD) attire as they please. When will the shifting allegiances end? Drifting in the bleak west wind at Eighteen灘.
Zen Master Yuan of Xiangyan Dangshan
Ascending the Dharma Hall: Green vines creep, straight to the top of the cold pine. When the tree falls and the vines wither, it makes 溈山 (Mount Wei, also referring to Zen Master Lingyou of Mount Wei) smile anew. White clouds linger faintly, appearing and disappearing in the vast emptiness. Even if there are no clouds for ten thousand miles, the clear sky deserves a beating. The myriad dharmas are inherently tranquil, but people disturb them themselves. Not involving movement or stillness, it is truly another world. All of you, just like Xiangyan, is it alive today? Or not alive? Responding to the world? Or transcending the world? Is it building a temple from a blade of grass? Or acting out a play? Striking the ground with a staff, he said: Know that what falls is nothing other than this, and then you will understand that neither the vertical nor the horizontal is dust.
Ascending the Dharma Hall: Question: The World-Honored One (Sakyamuni Buddha) holds up a flower, and Kashyapa (Mahakasyapa, one of the Buddha's ten great disciples) smiles. Pray tell, what is he smiling at? The Master said: Unable to suppress his laughter. Question: What is Tathagata (Buddha) Zen? The Master said: Not a few entanglements. Further question: What is Sravaka (Arhat) Zen? The Master said: What is the point of talking about those who only seek their own liberation? Then he said: The time has come to Huangmei (place name, also referring to Hongren, the Fifth Patriarch of Huangmei), with good rain for days. There is water in the fields, and in the seedling gardens, cucumbers are bearing gourds. Each receives nourishment and flourishes. Frogs sing, and earthworms chant praises. Sentient and non-sentient beings all rejoice. There are only two things that are not pleasing. The monks cannot take off their sweat-soaked undershirts, and their whole bodies are stuffy and hot. They cannot happily return to Xiangyan. Preparing their luggage for the journey, they cannot reach home. Pray tell, what is the place of happiness upon arriving home? Throwing down the whisk, he said: Stop now, just stop now; when you seek to end it, there is no end.
The Master arrived at Zaoyi and encountered Li Wenxue. Li said: Investigate things to the utmost, and make your sincerity perfect, rectify your heart. The Master said: According to my teachings, one thought contains ninety kshanas (moments), and one kshana contains nine hundred births and deaths. The human mind is like a monkey or a post horse, layman, your mind
作么生正。意作么生誠。李擬語。師云。居士祇知格物。而不知物格。李罔測。 卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第七
維揚嗣祖沙門(寶輪際源高旻了貞)輯
天臺國清 達珍 編
青原下宗鏡六世
瑞白雪禪師法嗣(二十三人)
弁山龍華久默音禪師
語溪李氏子 上堂。化母動乎煦氣。王孫生於燒痕。鶯梭亂擲軋軋機聲來柳上。燕翦頻開紛紛雲影落風前。春服既成。誰是著者。
瑞州洞山孤崖聰禪師
湖廣應城李氏子 示眾。拈如意曰。新豐洞里。嘯月臺前。中有一機。覿面渾然。魔外不識。佛祖不傳。全該五位。橫括三玄。翠竹搖風聲細細。清流出谷響涓涓。
舒州三祖破闇燈禪師
桐城汪氏子。目有重瞳。少為諸生。出家閱楞嚴有所得。首謁無異來。尋參弁山。山見便問。那裡來。師曰。金陵。山舉竹篦曰。金陵還有者個么。師曰。非但金陵無。即今亦不有。山打一竹篦曰。甚處學得者虛頭來。師曰。適才新到。尚未洗浴。一日山拈拄杖曰。阿誰是汝本來。師曰。剛被人借去。山曰。何不呈似老僧。師曰。若呈似即在也。山打一棒。師接住曰。棒頭有眼。山曰。子。已後坐斷天下人舌頭去在。
【現代漢語翻譯】 現代漢語譯本 『作么生正』（如何是真正的？），『意作么生誠』（心意如何才能真誠？）。李某正要說話，禪師說：『居士只知道格物（研究事物），卻不知道物格（事物被研究）。』李某茫然不解。
卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第七
維揚嗣祖沙門(寶輪際源高旻了貞)輯
天臺國清 達珍 編
青原下宗鏡六世
瑞白雪禪師法嗣(二十三人)
弁山龍華久默音禪師
語溪李氏子 上堂。化母動乎煦氣，王孫生於燒痕。鶯梭亂擲軋軋機聲來柳上。燕翦頻開紛紛雲影落風前。春服既成。誰是著者。
瑞州洞山孤崖聰禪師
湖廣應城李氏子 示眾。拈如意曰。新豐洞里，嘯月臺前。中有一機，覿面渾然。魔外不識，佛祖不傳。全該五位，橫括三玄。翠竹搖風聲細細。清流出谷響涓涓。
舒州三祖破闇燈禪師
桐城汪氏子。目有重瞳。少為諸生。出家閱楞嚴有所得。首謁無異來。尋參弁山。山見便問。那裡來。師曰。金陵。山舉竹篦曰。金陵還有者個么。師曰。非但金陵無。即今亦不有。山打一竹篦曰。甚處學得者虛頭來。師曰。適才新到。尚未洗浴。一日山拈拄杖曰。阿誰是汝本來。師曰。剛被人借去。山曰。何不呈似老僧。師曰。若呈似即在也。山打一棒。師接住曰。棒頭有眼。山曰。子。已後坐斷天下人舌頭去在。
【English Translation】 English version 『What is correctness?』 『How can intention be sincere?』 As Li was about to speak, the Zen master said, 『Layman, you only know how to investigate things (gewu), but you don't know that things are investigated (wuge).』 Li was at a loss.
Wan Xu Zang, Volume 85, No. 1587, Zheng Yuan Lue Ji
Zheng Yuan Lue Ji, Volume 7
Compiled by Shramana Si Zu of Weiyang (Baolun Jiyuan Gaomin Liao Zhen)
Edited by Tiantai Guoqing, Da Zhen
Sixth Generation of Qingyuan's Xuzongjing
Dharma Successor of Zen Master Rui Bai Xue (23 people)
Zen Master Longhua Jiumo Yin of Bian Mountain
Son of the Li family of Yuxi. Ascending the hall: 『The transforming mother moves with warm air, the royal grandson is born from burnt marks. The oriole shuttle throws wildly, the rattling of the loom comes from the willows. The swallow scissors frequently open, the scattered cloud shadows fall before the wind. The spring clothes are ready. Who is the author?』
Zen Master Gu Ya Cong of Dongshan in Ruizhou
Son of the Li family of Yingcheng, Huguang. Addressing the assembly: 『Holding up a Ruyi scepter, he said: Inside the cave of Xinfeng, before the Xiaoyue Terrace. There is a mechanism, completely apparent face to face. Demons and outsiders do not recognize it, Buddhas and ancestors do not transmit it. It fully encompasses the five positions, horizontally includes the three mysteries. The green bamboo sways in the wind, the sound is subtle. The clear stream flows out of the valley, the sound is trickling.』
Zen Master Po An Deng of the Third Ancestor of Shuzhou
Son of the Wang family of Tongcheng. He had double pupils in his eyes. He was a student in his youth. He left home and read the Shurangama Sutra and gained something. He first visited Wu Yi Lai, then sought an audience with Bian Shan. Shan saw him and asked, 『Where are you coming from?』 The master said, 『Jinling (Nanjing).』 Shan raised a bamboo strip and said, 『Does Jinling have this?』 The master said, 『Not only does Jinling not have it, but it does not exist even now.』 Shan struck him with a bamboo strip and said, 『Where did you learn this falsehood?』 The master said, 『I just arrived and have not yet bathed.』 One day, Shan held up a staff and said, 『Who is your original self?』 The master said, 『It has just been borrowed.』 Shan said, 『Why not present it to this old monk?』 The master said, 『If I present it, it will be there.』 Shan struck him with a stick. The master caught it and said, 『There are eyes on the stick.』 Shan said, 『You will cut off the tongues of all people in the world in the future.』
小參。春風急野鳥啼。山山水水。綠暗紅稀。會得者。風流滿目。不會者。認影迷頭。果是個丈夫兒。爭肯受人欺。翻身一擲虛空外。鼻孔依然向下垂 上堂。全機敵勝。作者猶迷。曲為今時正偏兼帶。到者里應須功勛不立。明暗兩忘。活卓卓。倒弄橫拈。虛豁豁。圓常靜應。發明臨濟玄要。照用並行。提掇溈仰機輪。渾融境致。點開法眼相義。言前獨露。縱奪雲門三句。北斗藏身。雖則機權互換。要且偏正交羅。妙在功勛不犯之先。用向賓主未立之際。果到恁么田地。一任橫抽寶劍。伐邪見稠林。棒喝交馳。掃野狐穿鑿。況比來法門。不古祖道。如殤慧命。有累卵之危。宗乘有墮地之患。承此任者。夙興夜寐。當以大法為懷。斯堪報不報之恩。以助無為之化 上堂。霜花匝地。泥牛飲盡吳塘月。雪刃攢空。木馬嘶乾九井風。到者里。威臨剎海。德被神洲。列賓主于棒下。驗正偏於言前。有時奪人不奪境。有時奪境不奪人。有時人境俱奪。有時人境俱不奪。說甚麼德山臨濟。就使文殊普賢到來。亦是茫然。諸昆仲。寒威凜凜。𦦨焰冰河連底結。山光鬱鬱森森枯木盡銀花。非惟殺活縱橫。亦且與奪自在 師于順治十六年六月十三日示疾。告眾曰。來便恁么來。去便恁么去。遂豎指曰。會么。明月一輪天柱外。摩空老鶴出
【現代漢語翻譯】 現代漢語譯本： 小參。春風吹得急，野鳥哀鳴啼叫。山山水水，綠意漸褪，紅花稀少。領會的人，覺得處處風光旖旎。不領會的人，執著于虛幻的影子，迷惑于表象。如果真是一個大丈夫，怎肯受人欺騙？翻身一躍，跳脫于虛空之外，鼻孔依然向下舒展。 上堂。全盤機鋒制勝，作者（指禪師）仍然迷惑。委婉地爲了當今時勢，正偏兼顧。到了這裡，必須功勛不立，明暗兩忘。活潑潑地，倒弄橫拈。空曠曠地，圓融常靜，隨機應化。發明臨濟（禪宗宗派名）的玄妙要旨，照用並行。提掇溈仰（禪宗宗派名）的機輪，渾融境界。點開法眼宗（禪宗宗派名）的相義，在言語之前獨自顯露。縱奪雲門（禪宗宗派名）三句，北斗藏身。雖然機權互相轉換，但偏正互相交錯。妙在功勛未立之前，用在賓主未分之際。如果到了這種田地，就任憑橫抽寶劍，砍伐邪見的稠密森林。棒喝交加，掃除野狐禪的穿鑿附會。何況近來的佛法，不遵循古老的祖師之道，如同扼殺慧命，有累卵的危險。宗門有墮落的隱患。承擔此重任的人，應該夙興夜寐，以弘揚大法為己任，才能報答不報之恩，以助成無為的教化。 上堂。霜花覆蓋大地，泥牛飲盡吳塘的月亮。雪刃佈滿天空，木馬嘶鳴著穿過九井的風。到了這裡，威德遍臨剎土，恩德覆蓋神州。在棒下分列賓主，在言語之前驗證正偏。有時奪人而不奪境，有時奪境而不奪人，有時人境俱奪，有時人境俱不奪。說什麼德山（唐代禪師名）臨濟，即使文殊（文殊菩薩，象徵智慧）普賢（普賢菩薩，象徵行愿）到來，也是茫然不知。各位同修，寒威凜凜，嚴寒像火焰一樣，冰河都凍結到底了。山光鬱鬱蔥蔥，枯木都開滿了銀花。非但殺活縱橫，而且與奪自在。 順治十六年（1659年）六月十三日，師父示疾，告訴眾人說：『來就這麼來，去就這麼去。』於是豎起手指說：『會么？明月一輪懸掛在天柱之外，摩空老鶴飛出。』
【English Translation】 English version: Small assembly. The spring wind is urgent, and wild birds cry. Mountains and rivers, green fades and red flowers are sparse. Those who understand find the scenery charming everywhere. Those who do not understand cling to illusory shadows and are confused by appearances. If you are truly a great man, how can you be willing to be deceived? With a flip of the body, leap beyond the void, and the nostrils still droop downward. Ascending the hall. The complete mechanism defeats the opponent, but the author (referring to the Zen master) is still confused. Subtly, for the sake of the current situation, both the orthodox and the unorthodox are taken into consideration. Arriving here, one must establish no merit, forgetting both light and darkness. Lively, turning and twisting. Empty, round, constant, and responsive. Illuminate the profound essence of Linji (a Zen school), with illumination and function proceeding in parallel. Uphold the mechanism of Weiyang (a Zen school), harmonizing the realm. Point out the characteristics of the Fayan (a Zen school), revealing itself uniquely before words. Seizing and releasing the three phrases of Yunmen (a Zen school), the Big Dipper hides its body. Although the mechanisms of power are mutually exchanged, the unorthodox and the orthodox are intertwined. The wonder lies in using before merit is established, and in the moment before host and guest are distinguished. If you reach such a state, then let the precious sword be drawn horizontally to cut down the dense forest of heretical views. The staff and shout intersect, sweeping away the wild fox Zen's speculative interpretations. Moreover, the recent Dharma does not follow the ancient ways of the patriarchs, like strangling wisdom, with the danger of piled eggs. The Zen school has the danger of falling to the ground. Those who bear this responsibility should rise early and sleep late, taking the great Dharma as their responsibility, in order to repay the kindness that cannot be repaid, and to assist in the transformation of non-action. Ascending the hall. Frost flowers cover the earth, and the mud ox drinks up the moon in Wutang. Snow blades fill the sky, and the wooden horse neighs through the wind of Jiujing. Arriving here, virtue pervades the lands, and grace covers the divine land. Rank host and guest under the staff, and verify the orthodox and the unorthodox before words. Sometimes seizing the person without seizing the environment, sometimes seizing the environment without seizing the person, sometimes seizing both person and environment, and sometimes seizing neither person nor environment. What are Deshan (a Tang dynasty Zen master) and Linji talking about? Even if Manjusri (Manjusri Bodhisattva, symbolizing wisdom) and Samantabhadra (Samantabhadra Bodhisattva, symbolizing practice) arrive, they are still at a loss. Brothers, the cold is severe, and the cold is like flames, with the ice river frozen to the bottom. The mountain light is lush, and the withered trees are covered with silver flowers. Not only is killing and giving free, but also giving and taking are free. On the thirteenth day of the sixth month of the sixteenth year of Shunzhi (1659), the master showed illness and told the assembly: 'Come as you come, go as you go.' Then he raised his finger and said, 'Do you understand? A round bright moon hangs outside the heavenly pillar, and an old crane soars out of the sky.'
雲霄。語畢而逝。塔全身於三祖寺。
南昌百丈石澗泐禪師
餘姚周氏子 上堂。拈拄杖云。放之則彌六合。橫拄杖曰。卷之則退藏於密。不放不卷時如何。溪山雨過添新翠。又被風吹落短篷。擲拄杖云。迫。上堂。以兩手踞案云。獅子顰呻。復顧視左右云。像王回顧。震威一喝云。家無白澤之圖。必無如是妖怪。
寧州云巖元潔瑩禪師
江都莊氏子 上堂。苔生玉殿。尊貴未忘古路。悄然話會猶在。縱使拈一機千機萬機頓赴。如刻人糞作旃檀香。舉一句千句萬句朝宗。似持蠡殼量大海水。到者里。格外超宗底。正好朝三千暮八百。若是抵死十成底。未有吃棒分在。所以道。我宗無語句。亦無一法與人。舉如意曰。道吾舞笏同人會。石鞏張弓作者諳 上堂。正按傍提。是弄猢猻傢俱。一椎百匝。徒教露柱心空。放風前箭。展末後機。巧不如拙。賊來便打。客來須看。眼不似眉。若論佛法。即使口似懸河。舌如利劍。者到者里。也不敢舉個元字腳兒。何故。一任鉆龜打瓦。從教塞壑填溝。
荊溪善權百愚斯禪師
上堂。踏翻琉璃瓶。阿誰寶惜。擊碎珊瑚樹。遍地光生。撒珍珠于紫羅帳里。砌瑪瑙于碧玉階前。不守功勛。渾忘尊貴。所以道。夜明簾外。快且翻身。荊棘林中。那容住
【現代漢語翻譯】 雲霄（人名）。說完就去世了。他的全身舍利塔在三祖寺。
南昌百丈石澗泐禪師
餘姚周氏之子。上堂說法，拿起拄杖說：『放開它，就瀰漫六合（指整個宇宙）。』橫著拄杖說：『收回它，就退藏於隱秘之處。』不放開也不收回時，又該如何呢？溪邊的山雨過後增添了新的翠綠，又被風吹落了短小的船篷。』扔掉拄杖說：『迫！』上堂說法，用兩手按著桌子說：『獅子在呻吟。』又回頭看看左右說：『象王在回顧。』震懾地大喝一聲說：『家裡沒有白澤（古代神獸）的畫像，一定不會有這樣的妖怪。』
寧州云巖元潔瑩禪師
江都莊氏之子。上堂說法：『苔蘚生長在玉殿上，尊貴的人沒有忘記古老的道路。悄悄地談論聚會的情景還在。』縱然拈出一個機鋒，千個萬個機鋒立刻響應。如同用人的糞便雕刻成旃檀香（珍貴的香木）。舉出一個句子，千句萬句都朝著同一個源頭。好像拿著蠡殼（海螺殼）來測量大海的水。到了這裡，格外超脫宗派的，正好朝三暮四。如果是死守十成的，免不了要捱打。所以說，我宗沒有語句，也沒有一法可以給人。』舉起如意說：『道吾（禪師名）舞動笏板與人相會，石鞏（禪師名）張弓射箭，作者才明白。』上堂說法：『正面按壓，側面提攜，是耍猴的把戲。一錘敲擊百次，只是讓露柱（石柱）空費心思。放出風前的箭，展現最後的機鋒，巧妙不如笨拙。賊來了就打，客人來了要看情況。眼睛不像眉毛。如果談論佛法，即使口若懸河，舌如利劍，到了這裡，也不敢說出一個『元』字。』為什麼呢？任憑鉆龜打瓦（比喻徒勞無功），任憑堵塞山谷填平溝壑。
荊溪善權百愚斯禪師
上堂說法：『踏翻琉璃瓶，有誰會覺得可惜？擊碎珊瑚樹，遍地都閃耀著光芒。在紫羅帳里撒滿珍珠，在碧玉臺階前堆砌瑪瑙。』不守住功勛，完全忘記尊貴。所以說：『夜明簾外，快點翻身。荊棘林中，哪裡能夠停留？』
【English Translation】 Yunxiao (name). After speaking, he passed away. His complete body stupa is at the Third Ancestor Temple.
Chan Master Le of Shijian, Baizhang, Nanchang
A son of the Zhou family from Yuyao. In an assembly, he raised his staff and said, 'If released, it fills the six directions (referring to the entire universe).' Holding the staff horizontally, he said, 'If retracted, it retreats into secrecy.' What about when it is neither released nor retracted? The mountain rain by the stream adds new greenery, and the short awning is blown off by the wind.' He threw down the staff and said, 'Urgent!' In an assembly, he pressed his hands on the table and said, 'The lion roars.' He looked to the left and right and said, 'The elephant king looks back.' He shouted with a thunderous voice, 'If there is no painting of Bai Ze (an ancient mythical creature) in the house, there will certainly be no such monsters.'
Chan Master Yuanjie Ying of Yunyan, Ningzhou
A son of the Zhuang family from Jiangdu. In an assembly, he said, 'Moss grows on the jade palace; the noble ones have not forgotten the ancient path. The quiet conversations and gatherings are still here.' Even if you pick up one opportunity, a thousand or ten thousand opportunities will immediately respond. It is like carving sandalwood incense from human feces. Uttering one sentence, a thousand or ten thousand sentences will head towards the same source. It is like using a conch shell to measure the water of the ocean. Arriving here, those who transcend the sect are welcome to change their minds as they wish. If one stubbornly clings to the complete truth, beatings are inevitable. Therefore, it is said, 'My sect has no words, nor does it have a single dharma to give to others.' Raising the ruyi scepter, he said, 'Daowu (a Chan master's name) dances with the scepter to meet people, and Shigong (a Chan master's name) draws his bow and shoots arrows; only the author understands.' In an assembly, he said, 'Pressing from the front and lifting from the side are the tools of monkey tricks. Striking a hundred times with one hammer only makes the dew pillar waste its mind. Releasing the arrow before the wind and displaying the final opportunity, clumsiness is better than skill. Beat the thief when he comes, and observe the guest when he arrives. The eyes are not like the eyebrows. If we talk about the Buddha-dharma, even if the mouth is like a hanging river and the tongue is like a sharp sword, arriving here, one would not dare to utter the word 'Yuan'. Why? Let them drill turtles and strike tiles (metaphor for futile efforts), let them block valleys and fill ditches.'
Chan Master Baiyu Si of Shanquan, Jingxi
In an assembly, he said, 'If the crystal bottle is overturned, who would feel sorry for it? If the coral tree is shattered, light shines everywhere. Scattering pearls in a purple silk tent and piling up agate on jade steps.' Not guarding merit and completely forgetting nobility. Therefore, it is said, 'Outside the bright curtain, quickly turn around. In the thorny forest, where can one stay?'
足。祇須作而無作。為而無為。世法佛法。並作一團。者邊那邊。混融一致。驀豎拂子曰。大眾。正與么時。是何人分上事。玉兔月中生綵鳳。金雞架上產祥麟 解制上堂。江楓乍落秋空老。體露金風涼月皎。滿堂衲子促行裝。頂笠腰包過別島。者山又見那山高。路債區區何日了。若是金毛獅子兒。爭肯隨群入荒草。快翻身舒牙爪。一聲哮吼震乾坤。野干狐狼軌跡杳。遂喝一喝曰。還有不隨群逐隊者出來。與山僧拄杖子相見 上堂。溢目好風光。不須更別討。檻外鳥關關。峰頭云渺渺。人皆愛月夜眠遲。我獨惜花春起早。驀拈拄杖曰。會得也。與三十拄杖。不會得也。與三十拄杖。何故。負恩者多。知恩者少。
蘇州金仙蕃光璨禪師
江南朱氏子。出家參弁山。山問。誰與你拖死屍到者里。師曰。一帶青山藏古寺。山曰。意旨落在甚麼處。師擬議。山痛叱打趁。師通身汗下。憤感曰。真吾師也。次日。進堂逼拶。到寢食無知。心胸難過。忽五更聞遠村雞啼。有省。但心中猶不自肯。出山掩死關六閱月。一日見關后樹果墜瓦上。觸發從前寶惜。遂渙然消解 冬至上堂。六陰逼盡一陽生。困海沉鵬眼略睜。雖然未解垂云翼。時節相逢俊不禁。諸昆仲。會也無。堪笑趙州老。東壁掛葫蘆。
衡州大義山且
【現代漢語翻譯】 現代漢語譯本 足。只需做到無所作為，行動卻不執著于作為。世俗之法與佛法，融合爲一體。此岸與彼岸，混同而一致。猛然豎起拂塵說：各位，正在這個時候，是誰的本分事？玉兔在月宮中生出綵鳳，金雞在架子上產出吉祥的麒麟。 解制上堂。江邊的楓葉剛剛飄落，秋天的天空顯得蒼老，清涼的風吹拂著身體，明亮的月光皎潔。滿堂的僧人整理行裝，頭戴斗笠，腰纏包裹，準備前往別的島嶼。這座山之後又看到那座山更高，趕路的辛勞何時才能了結？如果是金毛獅子，怎肯隨同庸眾進入荒草之地？應該快速翻身，舒展牙爪，一聲怒吼震動天地，讓野干狐狼的軌跡消失。於是大喝一聲說：還有不隨波逐流的人出來嗎？讓我用手中的拄杖與他相見。 上堂。滿眼都是美好的風光，不需要再去別處尋找。欄外的鳥兒鳴叫，山峰頂上的雲霧縹緲。人們都喜愛月夜而睡得很晚，我卻珍惜花朵而早起。猛然拿起拄杖說：領會得了，賞三十拄杖；領會不得，也賞三十拄杖。為什麼？因為忘恩負義的人多，懂得感恩的人少。
蘇州金仙蕃光璨禪師
是江南朱氏之子。出家后參訪弁山。弁山問：是誰把你這具臭皮囊拖到這裡來的？禪師說：一帶青山藏著古老的寺廟。弁山說：你的意旨落在什麼地方？禪師猶豫不決。弁山痛斥並打他。禪師全身汗流浹背，憤慨地說：真是我的老師啊！第二天，禪師進堂接受進一步的逼問，到了寢食難安、心胸鬱悶的地步。忽然五更時分聽到遠處村莊的雞鳴聲，有所領悟，但心中仍然不肯完全認可。於是出山關閉生死關六個月。一天，看到關后的樹上的果實掉落在瓦片上，觸發了從前的珍視之情，於是渙然冰釋。冬至上堂。六陰消退殆盡，一陽開始萌生，如同困在海中的大鵬鳥稍微睜開了眼睛。雖然還不能舒展垂云之翼，但時節相逢，也忍不住展現俊逸之姿。各位，明白了嗎？真可笑趙州老，在東墻上掛個葫蘆。
衡州大義山且（公元時間不詳）
【English Translation】 English version Enough. Simply act without acting, do without doing. Secular laws and Buddhist teachings merge into one. This shore and the other shore blend into perfect harmony. Suddenly raising the whisk, he said: Everyone, at this very moment, whose responsibility is this? A jade rabbit gives birth to a colorful phoenix in the moon, and a golden rooster produces an auspicious qilin on the perch. Upon the end of the retreat, ascending the hall: The maple leaves by the river have just fallen, the autumn sky appears old, the cool wind caresses the body, and the bright moonlight is clear. The monks in the hall pack their bags, wearing bamboo hats and carrying bundles, preparing to go to another island. After this mountain, another mountain is seen to be even higher. When will the toil of traveling end? If one is a golden-haired lion, how could one be willing to follow the crowd into the wilderness? One should quickly turn around, stretch out one's teeth and claws, and with a roar shake the universe, causing the tracks of jackals and foxes to disappear. Then, shouting loudly, he said: Is there anyone who does not follow the crowd? Let me meet him with the staff in my hand. Ascending the hall: The beautiful scenery fills the eyes, there is no need to seek it elsewhere. The birds outside the railing chirp, and the clouds on the mountain peaks are misty. People love the moonlit night and sleep late, but I cherish the flowers and get up early. Suddenly picking up the staff, he said: If you understand, you will be rewarded with thirty strokes of the staff; if you do not understand, you will also be rewarded with thirty strokes of the staff. Why? Because there are many who are ungrateful, and few who know gratitude.
Chan Master Fan Guangcan of Jinxian Temple in Suzhou
He was a son of the Zhu family in Jiangnan. After leaving home, he visited Bianshan. Bianshan asked: 'Who dragged your corpse here?' The master said: 'A stretch of green mountains hides an ancient temple.' Bianshan said: 'Where does your intention lie?' The master hesitated. Bianshan scolded and beat him severely. The master was covered in sweat and said indignantly: 'Truly, you are my teacher!' The next day, the master entered the hall to receive further questioning, to the point where he could not sleep or eat, and his heart was depressed. Suddenly, at the fifth watch, he heard the crowing of a rooster in a distant village and had an epiphany, but his heart was still not completely convinced. So he left the mountain and closed himself in a death retreat for six months. One day, he saw a fruit from a tree behind the retreat falling on a tile, triggering his previous cherished feelings, and he was suddenly relieved. Winter Solstice, ascending the hall: The six yin have almost receded, and one yang begins to sprout, like a roc bird trapped in the sea slightly opening its eyes. Although it cannot yet spread its cloud-like wings, when the time comes, it cannot help but show its handsome appearance. Everyone, do you understand? It's laughable, old Zhao Zhou, hanging a gourd on the east wall.
Dàyì Shān Qiě of Hengzhou (Year unknown)
拙訥禪師
上堂。白椎竟。師曰。即此一句。已是一杓惡水潑人了也。遂作振衣勢曰。山僧者里。幸無半點交涉。汝等各自照顧。祖師門下。單刀直入。眼目定動。萬里崖州。何況道黃說白。問三答五。堪作甚麼。雖然如是。曲為初機。未免略露些子。助揚法化。伸掌召眾曰。看看。盡法界微塵佛剎。悉在山僧指尖上。不消一捏。便見粉碎 住弁山上堂。一言道盡。猶是半提全體承當。未為究竟。直得塵塵三昧唸唸無為。祇好作個了事間人望。衲僧境界正遠在。到者里。反著袈裟。倒拈錫杖。推出刀山劍樹。排列馬面牛頭。魔宮佛窟。一齊掀翻。地獄天堂。咸恣遊戲。此時始有語話分。設若起絲毫許佛法知見。腳跟下更要三十棒。何故。我王庫內。無如是刀。
南嶽荊紫峰萬仞壁禪師
上堂。僧問。喚作竹篦則觸。不喚作竹篦則背。畢竟喚作甚麼。師曰。鐵蛇穿古洞。曰直下薦取去也。師曰。瞎驢趁隊行。復曰。喚作竹篦則觸。不喚作竹篦則背。大海乾枯。須彌粉碎。臨濟德山。開得眼吐得氣。鐵蛇橫路難迴避。獅子咬人。瞎驢成隊。風前轉憶謝三郎。不愛南山愛鱉鼻 上堂。告眾曰。參禪不能了脫生死。病在依他作解。障自悟門。所以雜毒入心。醫王拱手。從今不許習學經典。及妄讀古德語言。
【現代漢語翻譯】 現代漢語譯本 拙訥禪師
禪師升座說法，說完開場白后說：『就這一句話，已經是一瓢髒水潑到人身上了。』於是做了個抖衣服的姿勢說：『我這裡，幸好沒有半點瓜葛。你們各自照顧好自己。』祖師門下，單刀直入，眼光要堅定，動靜都要謹慎，否則就會被貶到萬里之遙的崖州。何況是說長道短，問三答五，又能有什麼用呢？雖然如此，爲了初學者，還是稍微透露一點，幫助弘揚佛法。』禪師伸出手掌召集大家說：『看看，整個法界微塵般的佛剎，都在我的指尖上。不用一捏，就能看到粉碎。』
在弁山禪寺升座說法，禪師說：『一句話說盡，也只是承擔了一半，還未達到究竟。』直到每個微塵都處於三昧境界，每個念頭都無所作為，才好做一個了卻塵世之人所期望的事情。衲僧的境界正在遠處。到了這裡，反而要反穿袈裟，倒拿錫杖，推出刀山劍樹，排列馬面牛頭，魔宮佛窟，一齊掀翻，地獄天堂，隨意遊戲。此時才有了說話的份。如果生起絲毫佛法知見，腳跟下還要挨三十棒。為什麼呢？因為我的王庫內，沒有這樣的刀。
南嶽荊紫峰萬仞壁禪師
禪師升座說法，有僧人問：『說是竹篦就違背了，說不是竹篦也違背了，到底該怎麼說呢？』禪師說：『鐵蛇穿過古老的洞穴。』僧人說：『直接領悟去了。』禪師說：『瞎驢跟著隊伍走。』又說：『說是竹篦就違背了，說不是竹篦也違背了，大海乾枯，須彌山粉碎。臨濟（Linji）(禪宗大師名)德山（Deshan）(唐代禪宗大師名)，睜開眼睛，吐出氣息。鐵蛇橫在路上難以迴避，獅子咬人，瞎驢成群結隊。風前轉而憶起謝三郎，不愛南山卻愛鱉鼻。』
禪師升座說法，告訴大家說：『參禪不能了脫生死，病在於依賴他人來解釋，阻礙了自己開悟的門徑。所以各種毒素進入心中，即使是醫王也束手無策。從今以後不許學習經典，以及胡亂閱讀古德的語言。』
【English Translation】 English version Zen Master Zhuone (Clumsy and Slow)
The Zen master ascended the platform and began his sermon. After the opening remarks, he said, 'This one sentence is already like a ladle of dirty water splashed on people.' Then he made a gesture of shaking off his clothes and said, 'Fortunately, I have nothing to do with this. You all take care of yourselves.' Under the ancestral master's gate, one should enter directly with a single blade, with firm eyes and cautious movements, otherwise, one will be exiled to the distant Yazhou. Moreover, what use is there in gossiping and asking trivial questions?' Although this is the case, for the sake of beginners, I will reveal a little to help promote the Dharma.' The Zen master stretched out his palm and summoned everyone, saying, 'Look, all the Buddha lands as numerous as dust particles in the entire Dharma realm are on my fingertips. Without even a pinch, you can see them shattered.'
Ascending the platform at Bian Mountain Zen Temple, the Zen master said, 'To say everything in one sentence is only half the undertaking, and it is not yet the ultimate.' Only when every dust particle is in a state of samadhi and every thought is without action, can one be a person who has completed worldly affairs. The realm of a mendicant monk is far away. Arriving here, one must wear the kasaya (monk's robe) backward, hold the staff upside down, push out the mountain of knives and the tree of swords, arrange the horse-faced demons and ox-headed demons, overturn the demon palaces and Buddha caves, and play freely in hell and heaven. Only then can one have the right to speak. If one has even a trace of Buddhist knowledge and views, one will receive thirty blows under the feet. Why? Because in my royal treasury, there is no such knife.'
Zen Master Wanrenbi (Ten Thousand Ren Cliff) of Jingzifeng (Thorn Purple Peak), Nanyue (Southern Mountain)
The Zen master ascended the platform and a monk asked, 'To call it a bamboo stick is to contradict, and to not call it a bamboo stick is also to contradict. What should it be called?' The Zen master said, 'An iron snake pierces through an ancient cave.' The monk said, 'I will directly understand it.' The Zen master said, 'A blind donkey follows the herd.' He also said, 'To call it a bamboo stick is to contradict, and to not call it a bamboo stick is also to contradict. The great sea dries up, Mount Sumeru (Sumeru) (the central world-mountain in Buddhist cosmology) is shattered. Linji (Linji) (a famous Zen master) and Deshan (Deshan) (a Zen master of the Tang Dynasty), open their eyes and exhale. It is difficult to avoid the iron snake lying across the road, the lion bites people, and the blind donkeys form a herd. Turning around in the wind, I remember Xie Sanlang, who does not love the Southern Mountain but loves the turtle's nose.'
The Zen master ascended the platform and told everyone, 'Practicing Zen cannot liberate one from birth and death. The illness lies in relying on others for interpretation, which hinders one's own path to enlightenment. Therefore, various poisons enter the heart, and even the king of medicine is helpless. From now on, it is forbidden to study the scriptures and to recklessly read the words of ancient masters.'
時中要靠取本參話頭。定圖討見分曉。如違大棒。趁出山門。莫怪性燥 師于壬辰二月初二日。書偈曰。無盡生緣藏黑豆。十五日中俱泄漏。萬里神光今古圓。坐斷生來與去後。偈畢。趺坐移頃而逝。塔于荊紫龍岡之左。
湖州烏程獨園玄素體禪師
錢塘單氏子 上堂。日出心光耀。天陰性地昏。不知天地者。剛道有乾坤。喝一喝曰。與么會又爭得。觀世音菩薩。將錢買糊餅。放下手來。元是個饅頭。復喝一喝曰。與么會又爭得。且道。前來一喝。與後來一喝。是同是別。良久曰。幸是無人證明 僧問。年去年來即不問。送舊迎新事如何。師曰。快便難逢。曰向上還有事也無。師曰。西天令嚴。曰梅花幾點相思怨。只許佳人獨自知。師曰。龍頭蛇尾。
嘉禾福善寺云松品禪師
吳江桂氏子。參瑞白和尚。有省。復遍謁諸名宿。崇禎己卯。瑞。應豫章建安王百丈之請。師禮覲。當機撲碎法幾上鰲山一座。為丈所稱賞。遂受記莂 示眾。定志凝神。總是鬼家活計。千差坐斷。更須眨起眉毛。正當恁么時。如十日並照。千古洞明。有甚麼佛手驢腳生緣。還知黃龍老眼光。爍破四天下么。喝一喝 示眾。穩密處徹頭徹尾。動轉際擒縱卷舒。者里直下承當。猶是通身依倚。直饒向擊石火閃電光中。坐斷
【現代漢語翻譯】 現代漢語譯本： 時中要依靠提起根本的參禪話頭，下定決心要弄個明白。如果違背，就要挨大棒，被趕出山門，不要怪我性情急躁。師父在壬辰年（1652年）二月初二日，寫下偈語說：『無盡的生緣都藏在黑豆中，在十五日中全部泄漏。萬里的神光，從古到今都是圓滿的，截斷了生來和死去之後。』寫完偈語，跏趺坐了一會兒就去世了，塔建在荊紫龍岡的左邊。
湖州烏程獨園玄素體禪師
是錢塘單氏的兒子。上堂說法：『太陽出來，心光照耀；天陰沉，自性之地就昏暗。不知道天地的人，偏要說有乾坤。』喝一聲說：『這樣理解又有什麼用？觀世音菩薩（Avalokiteśvara Bodhisattva），用錢買糊餅，放下手來，原來是個饅頭。』又喝一聲說：『這樣理解又有什麼用？那麼，前面一聲喝，和後面一聲喝，是相同還是不同？』良久說：『幸好沒有人能證明。』有僧人問：『過去的一年又一年，我不問。送舊迎新的事情怎麼樣？』師父說：『快捷方便難以遇到。』僧人說：『向上還有事嗎？』師父說：『西天的法令嚴厲。』僧人說：『梅花幾點，是相思的怨恨，只允許佳人獨自知道。』師父說：『龍頭蛇尾。』
嘉禾福善寺云松品禪師
是吳江桂氏的兒子。參拜瑞白和尚，有所領悟。又普遍拜訪各位名宿。崇禎己卯年（1639年），瑞白和尚應豫章建安王百丈的邀請，師父前去拜見。當機立斷，打碎法座上的鰲山一座，被百丈所稱讚賞識，於是接受了印可。開示大眾：『定下心志，凝聚精神，這都是鬼家的活計。截斷一切差別，更要眨起眉毛。正當這個時候，如同十個太陽一起照耀，千古洞明。有什麼佛手驢腳的因緣？還知道黃龍老人的眼光，能夠照破整個世界嗎？』喝一聲。開示大眾：『在穩密的地方徹頭徹尾，在動轉的時候擒縱卷舒。在這裡直接承擔，仍然是全身的依靠。即使在擊石火閃電光中，截斷』
【English Translation】 English version: At all times, one must rely on taking up the fundamental topic of Chan meditation, determined to understand it thoroughly. If you disobey, you will be beaten with a stick and driven out of the monastery gate; don't blame me for being impatient. On the second day of the second month of the Ren Chen year (1652), the master wrote a verse saying: 'Endless causes of birth are hidden in black beans, all leaked out in the fifteenth day. The divine light of ten thousand miles is complete from ancient times to the present, cutting off before birth and after death.' After finishing the verse, he sat in the lotus position for a while and passed away. His pagoda was built to the left of Jingzi Longgang.
Chan Master Xuan Su Ti of Duyuan Hermitage, Wucheng, Huzhou
He was the son of the Shan family of Qiantang. Ascending the Dharma hall, he said: 'When the sun rises, the light of the mind shines; when the sky is overcast, the ground of self-nature is dim. Those who do not know heaven and earth insist on talking about Qian and Kun.' He shouted, 'What's the use of understanding it this way? Avalokiteśvara Bodhisattva buys sesame cakes with money, and when he puts them down, they are originally steamed buns.' He shouted again, 'What's the use of understanding it this way? Then, is the first shout the same as or different from the second shout?' After a long silence, he said, 'Fortunately, no one can prove it.' A monk asked, 'I don't ask about the past year after year. How about the matter of seeing off the old and welcoming the new?' The master said, 'It's hard to come across quickness and convenience.' The monk said, 'Is there anything beyond that?' The master said, 'The laws of the Western Heaven are strict.' The monk said, 'A few plum blossoms are the resentment of lovesickness, only allowed for the beauty to know alone.' The master said, 'A dragon's head and a snake's tail.'
Chan Master Yun Song Pin of Fushan Temple, Jiahe
He was the son of the Gui family of Wujiang. He visited the Venerable Ruibai and had an awakening. He also widely visited various eminent monks. In the Ji Mao year of Chongzhen (1639), when Ruibai was invited by Prince Jian'an of Yuzhang, the master went to pay his respects. On the spot, he smashed a model of Mount Ao on the Dharma seat, which was praised by Baizhang, and he received recognition. He instructed the assembly: 'Fixing the mind and concentrating the spirit are all activities of the ghost family. Cutting off all differences, you must also raise your eyebrows. At this very moment, it is like ten suns shining together, illuminating the ages. What causes of the Buddha's hand and the donkey's foot are there? Do you still know that the old eyes of Huanglong can illuminate the entire world?' He shouted. He instructed the assembly: 'Be thorough and complete in the secure place, and seize and release in the moment of movement. Directly taking responsibility here is still relying on the whole body. Even in the spark of striking stone and the flash of lightning, cut off'
誵訛。更須知懷州牛吃禾。益州馬腹脹始得。卓拄杖曰。靈龜曳尾終成兆。離水鹍鵬宇宙昏。
越州梅山歷然相禪師
山陰王氏子 上堂。歷歷神鋒掛眼。明明寶鏡懸眉。變現六臂三頭。宛轉四方八面。直得三乘膽喪。十地魂驚。若非特達英流。對面如盲似啞。是以。過量者千斤不覺重。赤手不知輕。水底播紅塵。山頭翻白浪。且道。得何憑仗。遂拍案以兩手作修羅勢曰。還委悉么不怕拔肺抽腸才見出心露膽 示眾。風寒羞露面。日暖愛抽衣。法爾皆如是。知君到不疑。山僧也肯你一半。只如凍云不歉自在。流泉不怕忙生。卻又如何。山僧亦肯他一半。諸昆仲。你道。還有全肯底么。時有僧出曰。將此深心奉塵剎。是則名為報佛恩。師曰。效顰不是良家女 問。萬法歸一。一歸何處。師曰。三人抬不動。曰莫者便是么。師曰。八個夜叉扛 問。世尊放光現瑞。智境全彰。祇如未放光前。智境在甚麼處。師曰。瞎。曰還有分明者么。師曰。米貴柴荒。
沖陽西山䆳谷源禪師
僧問。如何是歸根得旨。師曰。深崖藏白額。勸子不須行。曰莫便是和尚為人處么。師曰。射虎不真。徒夸沒羽。
天臺護國眠石蘊禪師
舒州懷寧潘氏子。別號嘯云。初參博山天童。俱獲契證。后參弁山。問
【現代漢語翻譯】 現代漢語譯本： 『誵訛』（xiāo é，訛誤）。更要知道懷州的牛吃了禾苗，益州的馬肚子脹了才能明白其中道理。卓拄著枴杖說：『靈龜拖著尾巴終究會成為預兆，離開水的鯤鵬在宇宙中一片昏暗。』
越州梅山歷然相禪師
山陰王氏的子弟。上堂說法：『歷歷在目的神鋒懸掛在眼前，明明白白的寶鏡懸掛在眉間，變現出六臂三頭，宛轉於四面八方。』直接使得三乘（小乘、中乘、大乘）之人膽戰心驚，十地菩薩魂飛魄散。如果不是特別通達的英才，（即使）面對面也如同盲人啞巴一般。因此，超越常理的人覺得千斤重物也不重，赤手空拳也不知道輕重。水底播撒紅塵，山頭翻起白浪。且說，得到什麼憑仗？』於是拍案，用兩手作出修羅的姿勢說：『還明白嗎？不怕拔肺抽腸才能顯露出真心和膽量。』向大眾開示：『風寒時羞於露面，日暖時喜歡脫衣，法爾如是，相信你們不會懷疑。』山僧也認可你們一半。就像凍云不感到歉意而自在，流泉不怕忙碌而奔流。卻又如何呢？山僧也認可他們一半。各位昆仲，你們說，還有完全認可的嗎？』當時有僧人出來說：『將此深心奉獻給塵剎（無數佛土），這才能報答佛恩。』禪師說：『東施效顰不是好人家的女兒。』問：『萬法歸一，一歸何處？』禪師說：『三個人抬不動。』（僧人）說：『莫非就是這樣嗎？』禪師說：『八個夜叉扛著。』問：『世尊（釋迦牟尼佛）放光現瑞，智慧境界完全彰顯，那麼未放光之前，智慧境界在什麼地方？』禪師說：『瞎。』（僧人）說：『還有更分明的說法嗎？』禪師說：『米貴柴荒。』
沖陽西山䆳谷源禪師
僧人問：『如何是歸根得旨？』禪師說：『深崖藏著白額虎，勸你不要前往。』（僧人）說：『莫非這就是和尚您為人處世的地方嗎？』禪師說：『射虎不真，徒然誇耀沒有羽箭。』
天臺護國眠石蘊禪師
舒州懷寧潘氏之子，別號嘯云。最初參訪博山天童禪師，都獲得了契合和印證。後來參訪弁山禪師，問：
【English Translation】 English version: '誵訛' (xiāo é, error). You must also know that the cows in Huaizhou eating the crops and the horses in Yizhou having bloated bellies are the beginning of understanding the principle. Zhuo, leaning on his staff, said: 'The spirit turtle dragging its tail will eventually become a sign, and the Kunpeng (mythical bird) leaving the water will darken the universe.'
Zen Master Liran Xiang of Meishan, Yuezhou
A descendant of the Wang family of Shanyin. Ascending the Dharma hall, he said: 'The vivid divine sword hangs before your eyes, the clear and bright precious mirror hangs between your eyebrows, transforming into six arms and three heads, revolving in all four directions and eight aspects.' It directly causes those of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to lose their courage and the Bodhisattvas of the Ten Grounds to be terrified. If not for a particularly insightful talent, (even) face to face, it is like being blind and mute. Therefore, those who surpass the ordinary do not feel a thousand catties to be heavy, and those who are empty-handed do not know lightness. Scattering red dust at the bottom of the water, overturning white waves on the mountain top. Tell me, what is the reliance?' Then he slapped the table and made the posture of an Asura with both hands, saying: 'Do you understand yet? Only by not fearing the pulling of lungs and drawing of intestines can you reveal your true heart and courage.' Showing the assembly: 'When the wind is cold, they are ashamed to show their faces; when the sun is warm, they love to take off their clothes. It is naturally so, and I believe you will not doubt it.' This mountain monk also approves of you halfway. Just like the frozen clouds are not apologetic and are at ease, and the flowing springs are not afraid of being busy and flowing. But what about it? This mountain monk also approves of them halfway. Brothers, what do you say, is there complete approval?' At that time, a monk came out and said: 'Dedicate this deep heart to the dust realms (countless Buddha lands), and this is called repaying the Buddha's grace.' The Zen master said: 'Imitating Xi Shi is not a daughter of a good family.' Asked: 'The myriad dharmas return to one, where does the one return to?' The Zen master said: 'Three people cannot lift it.' (The monk) said: 'Is that it?' The Zen master said: 'Eight Yakshas carry it.' Asked: 'The World Honored One (Śākyamuni Buddha) emits light and manifests auspicious signs, and the realm of wisdom is fully revealed. But before the light was emitted, where was the realm of wisdom?' The Zen master said: 'Blind.' (The monk) said: 'Is there a clearer explanation?' The Zen master said: 'Rice is expensive and firewood is scarce.'
Zen Master Yuangu Yuan of Xishan 䆳 Valley, Chongyang
A monk asked: 'What is returning to the root and attaining the essence?' The Zen master said: 'A white-browed tiger hides in a deep cliff, I advise you not to go.' (The monk) said: 'Is this where the monk's way of dealing with people is?' The Zen master said: 'Shooting a tiger is not real, it is in vain to boast of not having feathered arrows.'
Zen Master Yun of Mianshi, Huguo Temple, Tiantai
A descendant of the Pan family of Huaining, Shuzhou, with the alias Xiaoyun. He initially visited Zen Master Botian Tong of Boshan and both obtained agreement and confirmation. Later, he visited Zen Master Bian Shan and asked:
答罷。山曰。子猶滯功勛在。師疑悶不自安。忽聞雷震。乃大悟曰。信知悟后須得作家煅煉 上堂。者磬上座。大似強與安名了也。更欲山僧指注。豈非枝蔓上重增枝蔓。然。既難以獲辭。只得聊通線道。豎拂子曰。者個取捨不得。背觸俱非。如大火聚。如吹毛劍。近之則燎卻面門。觸之則喪身失命。
虔州崆峒不溢滿禪師
義真笪氏子。初參弁山。看拖死屍話。一日山呼茶。師擎茶至。山曰。擎茶者誰。師曰。某甲。山指花瓶曰。他為甚不擎茶。師從此契悟 小參。舉趙州勘臺山婆子因緣。頌曰。野外林禽弄日輝。一聲高調一聲低。東君別有拂人意。吹落殘紅滿釣磯 上堂。豎拂子曰。此事。諸方盡向奇特處會。殊不知羊質犬皮。披文為豹。每日叱佛罵祖。炫賣己才。扯東拽西。牢籠后俊。縱饒見超真俗。機貫古今。若到生死分中。全沒交涉。爭如山僧赤手空拳。閉門緘口。徑接上根。所以我為法王。於法自在。諸方。今日結制說禪。崆峒。今日解制放參。且道。手眼在甚麼處。咄咄咄。何所疑。野鳥叫寒枝。好個歸家時。擲拂子。泊然而逝。塔于本山五位峰前。
䖍州崆峒謂斯教禪師
上堂。自別白云窩。相將半載多。驀拈拄杖曰。見么。磊磊落落。婆婆和和。有時為道路指東話西。有
【現代漢語翻譯】 現代漢語譯本： 說完后，弁山（Bianshan）說：『你還停留在對功勛的執著上。』禪師疑惑苦悶，內心不安。忽然聽到雷聲震動，於是大徹大悟，說道：『確實知道開悟后必須經過真正的錘鍊。』 上堂說法時，禪師說：『給這個磬命名，很像是勉強安上的名字。』如果還想讓我來解釋，豈不是在樹枝上又增加樹枝？然而，既然難以避免，就只能稍微疏通一下脈絡。』豎起拂塵說：『這個東西，不能取也不能捨，背離和觸碰都是錯誤的。它像巨大的火堆，像吹毛利刃。靠近它就會燒傷面門，觸碰它就會喪身失命。』
虔州崆峒不溢滿禪師（Qianzhou Kongtong Buyiman Chanshi）
義真（Yizhen），俗姓笪（Da）。最初參拜弁山（Bianshan），參看『拖死屍』的話頭。一天，弁山（Bianshan）叫人上茶，禪師端茶上前。弁山（Bianshan）問：『端茶的是誰？』禪師答：『是我。』弁山（Bianshan）指著花瓶說：『它為什麼不端茶？』禪師從此契悟。 小參時，禪師舉趙州（Zhaozhou）勘驗臺山婆子（Taishan Pozi）的因緣，並作頌說：『郊外的樹林里，鳥兒嬉戲陽光，一聲高亢一聲低沉。東君（Dongjun，春神）另有拂動人心的意趣，吹落殘餘的紅花，灑滿釣魚的石磯。』 上堂說法時，禪師豎起拂塵說：『這件事，各方都朝著奇特的地方去理解，卻不知道是羊的本質，狗的皮毛，披著華麗的辭藻偽裝成豹子。每天呵斥佛，謾罵祖師，炫耀自己的才能，拉扯東西，牽引南北，牢籠後來的俊傑。縱然見解超越真俗，機鋒貫通古今，如果到了生死關頭，完全沒有用處。』不如我赤手空拳，閉門不言，直接接引上根之人。所以我作為法王，於法自在。各方，今天結制開始說禪，崆峒（Kongtong），今天解制放大家去參學。』那麼，手眼在哪裡呢？咄咄咄！還有什麼疑惑？野鳥在寒冷的樹枝上鳴叫，正是歸家的好時候。』擲下拂塵，安然圓寂。塔建在本山的五位峰前。
虔州崆峒謂斯教禪師（Qianzhou Kongtong Weisijiao Chanshi）
上堂說法時，禪師說：『自從告別白雲窩（Baiyun Wo），相處已經半年多了。』隨即拿起拄杖說：『看見了嗎？磊磊落落，婆婆和和。有時爲了道路指東說西，有時』
【English Translation】 English version: After answering, Bianshan said, 'You are still attached to merit and fame.' The master was doubtful and depressed, feeling uneasy. Suddenly, he heard the thunder, and he had a great enlightenment, saying, 'Truly, after enlightenment, one must undergo genuine tempering.' When ascending the hall to preach, the master said, 'Naming this chime is much like forcing a name upon it.' If you still want me to explain it, wouldn't that be adding branches upon branches? However, since it is difficult to avoid, I can only slightly clear the path.' Raising the whisk, he said, 'This thing cannot be taken or discarded; turning away from it or touching it are both wrong. It is like a great fire, like a hair-splitting sword. Approaching it will burn your face, touching it will cost you your life.'
Chan Master Buyiman of Kongtong in Qianzhou
Yizhen, whose secular surname was Da. He initially visited Bianshan, contemplating the topic of 'dragging a dead corpse.' One day, Bianshan called for tea, and the master brought the tea forward. Bianshan asked, 'Who is bringing the tea?' The master replied, 'It is I.' Bianshan pointed to the flower vase and said, 'Why doesn't it bring the tea?' From this, the master attained enlightenment. During a small gathering, the master cited the story of Zhaozhou examining the Taishan woman, and composed a verse: 'In the wilderness, forest birds play in the sunlight, one sound high, one sound low. Dongjun (the god of spring) has a different intention to stir people's hearts, blowing down the remaining red flowers, scattering them all over the fishing rocks.' When ascending the hall to preach, the master raised his whisk and said, 'This matter, all directions try to understand it in peculiar places, but they do not know it is the essence of a sheep and the skin of a dog, wearing flowery words to disguise as a leopard. Every day, they scold the Buddha and curse the patriarchs, flaunting their own talents, pulling east and dragging west, trapping later talents. Even if their views surpass truth and falsehood, and their wit penetrates the past and present, when it comes to the moment of life and death, it is completely useless.' It is better for me to be empty-handed, close my door and remain silent, directly guiding those with superior roots. Therefore, as the Dharma King, I am free in the Dharma. All directions, today you are beginning the retreat to discuss Chan, Kongtong, today we are ending the retreat and letting everyone go to study.' So, where are the hands and eyes? Tut, tut, tut! What doubts are there? Wild birds are calling on the cold branches, it is a good time to return home.' He threw down the whisk and passed away peacefully. The pagoda was built in front of the Five Peaks of this mountain.
Chan Master Weisijiao of Kongtong in Qianzhou
When ascending the hall to preach, the master said, 'Since saying goodbye to Baiyun Wo, it has been more than half a year. ' Then he picked up his staff and said, 'Do you see it? Scattered and open, harmonious and peaceful. Sometimes, for the road, we point east and talk west, sometimes'
時上孤峰無背無面。且道。事作么生。復卓拄杖曰。依然立在煙霞外。畫斷天云不放高 小參。少林有一機。青山常與白雲齊。曹溪有一語。填溝塞壑無知己。是以。把住則了無涓滴。放行則在處通途。直饒一一分明。正是徐六擔板。須知把住中有放行。放行中有把住。諸昆仲。且道。過此二途。如何是本分事。時有僧出曰。描也描不成。畫也畫不就。師曰。三十棒自領出去。
虔州興國獅子巖中也慈禪師
歙縣程氏子 浴佛升座。今日天上人間。盡謂釋迦老子誕生。都將惡水去潑他。世尊被人潑得沒柰何。走在香菸堆里道。昨夜夜叉形。今朝菩薩面。菩薩與夜叉。不隔一條線。谷山敢問世尊。只如夜叉形時。菩薩面在甚麼處。菩薩面時。夜叉形又在甚麼處。釋迦老子。被此一問。無言可對。又走在諸人脅下去了。請現前諸公。各各向己躬下摸索看。
湖州佛燈白巖博禪師
示眾。苕南佛燈。苕北積善。日照千山。云摩霄漢。雨灑林邱。溪流白練。處處逢渠。曾無餘欠正。所謂竹籟松濤。露出金針玉線。諸仁者。見不見。打破黃龍關。拗折石鞏箭。青草窩中深復深。黃葉堆頭離背面。拍案曰。會么。佛燈朗耀正乾坤。萬派從茲歸積善。僧問。如何是弁山境。師曰。兩株古柏勝蒼龍。一對清池
【現代漢語翻譯】 現代漢語譯本： （也慈禪師）在孤峰頂上，無前無後。請問，事情該如何處理？（禪師）再次拄著枴杖說：『依然聳立在煙霞之外，筆直地截斷天上的雲彩，不讓它升高。』 小參（指禪宗寺院中住持對僧眾的簡短開示）。少林寺有一種機鋒，青山常與白雲相齊。曹溪（指禪宗六祖慧能弘法的道場）有一句話，填滿溝壑，卻無人知曉。因此，把握住就滴水不漏，放開則處處是通途。縱然一一分明，也正是徐六（人名）的擔板（比喻死板）。須知把握之中有放開，放開之中有把握。各位同修，請問，超越這兩種途徑，什麼是本分事？當時有僧人出來說：『描也描不成，畫也畫不就。』（禪師）說：『領三十棒出去。』
虔州（今江西贛州）興國獅子巖中也慈禪師
歙縣（今安徽歙縣）程氏子，浴佛升座。今天天上人間，都說釋迦老子（釋迦牟尼佛的俗稱）誕生。都用髒水去潑他。世尊（對佛的尊稱）被人潑得沒辦法，走到香菸堆里說：『昨夜是夜叉（惡鬼）形，今朝是菩薩（覺悟的有情）面。菩薩與夜叉，不隔一條線。』谷山（人名）敢問世尊，如果夜叉形時，菩薩面在什麼地方？菩薩面時，夜叉形又在什麼地方？釋迦老子，被這一問，無言以對，又走到各位的身邊去了。請在座的各位，各自向自己身上摸索看看。
湖州（今浙江湖州）佛燈白巖博禪師
開示大眾。苕南（指浙江南部）佛燈，苕北（指浙江北部）積善。陽光照耀千山，雲彩摩擦霄漢。雨水灑滿林地山丘，溪流如白色的綢帶。處處都能遇到它，沒有絲毫欠缺。這正是所謂的竹子的聲音，松樹的濤聲，顯露出金針玉線（比喻精妙的禪機）。各位仁者，見到了嗎？打破黃龍關（禪宗關隘），拗斷石鞏箭（禪宗典故）。青草窩中深又深，黃葉堆頭離背面。拍案說：『會了嗎？』佛燈明亮地照耀著整個宇宙，萬千支流從此歸於積善。僧人問：『如何是弁山（山名）的境界？』（禪師）說：『兩株古老的柏樹勝過蒼龍，一對清澈的池塘。』
【English Translation】 English version: Atop the solitary peak, there is neither back nor front. Tell me, how should things be handled? (The Zen master) struck his staff again and said: 'Still standing outside the misty clouds, sharply cutting off the clouds in the sky, not letting them rise higher.' A brief Dharma talk. Shao Lin (Shaolin Monastery) has a certain opportunity, where green mountains are always aligned with white clouds. Caoxi (Cao Xi Temple, where the Sixth Patriarch Huineng propagated Dharma) has a saying that fills the ditches and gullies, yet no one understands. Therefore, if you hold on, not a drop will leak; if you let go, every place is a thoroughfare. Even if everything is clearly distinguished, it is just Xu Liu (a person's name) carrying a plank (a metaphor for rigidity). You must know that within holding on, there is letting go; within letting go, there is holding on. Fellow practitioners, tell me, beyond these two paths, what is your fundamental matter? At that time, a monk came out and said: 'Cannot be depicted, cannot be painted.' (The Zen master) said: 'Take thirty blows and leave.'
Ye Ci Zen Master of Lion Rock in Xingguo, Qianzhou (present-day Ganzhou, Jiangxi)
Cheng, a son of She County (present-day She County, Anhui), ascended the seat for bathing the Buddha. Today, in heaven and on earth, everyone says that Shakyamuni Buddha (the common name of Sakyamuni Buddha) was born. They all use dirty water to splash him. The World-Honored One (a respectful title for the Buddha) was splashed and had no choice but to walk into the pile of incense and say: 'Last night was the form of a Yaksha (evil spirit), this morning is the face of a Bodhisattva (enlightened sentient being). The Bodhisattva and the Yaksha are not separated by a single line.' Gu Shan (a person's name) dares to ask the World-Honored One, if it is the form of a Yaksha, where is the face of the Bodhisattva? When it is the face of the Bodhisattva, where is the form of the Yaksha? Shakyamuni Buddha was speechless when asked this question and walked to everyone's side again. Please, everyone present, search yourselves.
Baiyan Bo Zen Master of Fodeng in Huzhou (present-day Huzhou, Zhejiang)
Instructing the assembly. Fodeng in Southern Zhao (southern Zhejiang), Jishan in Northern Zhao (northern Zhejiang). The sun shines on thousands of mountains, and the clouds rub against the sky. Rain sprinkles on the forests and hills, and streams flow like white silk. You can meet it everywhere, without any deficiency. This is the so-called sound of bamboo and the roar of pine trees, revealing golden needles and jade threads (a metaphor for subtle Zen opportunities). Good people, have you seen it? Break through the Huanglong Pass (a Zen gate), snap the Shigon arrow (a Zen story). Deep and deep in the green grass nest, away from the front and back on the yellow leaves. Slapping the table and saying: 'Do you understand?' The Buddha's lamp shines brightly on the entire universe, and all streams return to Jishan from now on. A monk asked: 'What is the realm of Bian Mountain (mountain name)?' (The Zen master) said: 'Two ancient cypress trees are better than a blue dragon, a pair of clear ponds.'
如寶鏡。曰如何是境中人。師曰。策杖峰頭擒虎豹。溪邊掬水探驪龍 師示寂時。有貫慈上座。參師甚久。后依佛川義和尚于高峰。主人公話。得徹法源底。遂手書法偈。囑為師嗣。悟載佛川義章中。
越州蕭山道林離愚智禪師
示眾。毫𨤲繫念。三塗業因。瞥爾情生。萬劫羈鎖。祇如僧問趙州。狗子還有佛性也無。州云。無。祇者無字。你道。是何意旨。眾欲下語。師震聲曰。飯袋子 師于甲午季冬示微疾。寓北關紫雲精舍。十六日沐浴告眾曰。後事皆托弁山鏡法兄。只侯十八日半夜。為我報知。我當行矣。至時。侍僧失報。師問曰。半夜也未。侍曰。過也。師即命焚香。端坐書偈曰。不出西關門。不入此關限。打破中間底。權且吾著便。擲筆而逝。世壽四十有八。法臘三十有四。塔于道林兜率寺前。
贛州鳳日本珠玥禪師
依弁山。苦究七載。一日瀑雨奔雷。師在樓憑窗。漠然不知者半晌。俄聞山上瀑水聲。豁然打徹 升座。鳳日開場選佛。大家看取題目。不是五典笙簧。亦非三墳金玉。不用錦繡文章。不取琳瑯翰墨。不說菩提涅槃。不論禪定解脫。不拈曹洞正偏。不施臨濟棒喝。既總不恁么。且道。喚甚麼作題目。豎拂子曰。會得山僧素志。千崖把茆獨處 祈雨。師至龍王前。拈起香
【現代漢語翻譯】 現代漢語譯本： 如寶鏡。問：『如何是境中人？』師說：『拄著枴杖在山峰頂上擒拿虎豹，在溪邊捧水尋找驪龍。』 禪師圓寂時，有貫慈上座，跟隨禪師很久。後來依止佛川義和尚于高峰，在主人公的話題上，徹底領悟了法源的根本。於是手書佛偈，囑託作為禪師的繼承人。悟載於佛川義章中。
越州蕭山道林離愚智禪師
禪師向大眾開示：『極細微的念頭牽繫，都是墮入地獄、餓鬼、畜生三惡道的業因。稍微產生情慾，就會被束縛在無盡的劫難中。』 就像有僧人問趙州禪師：『狗子還有佛性嗎？』 趙州禪師回答：『無。』 這個『無』字，你們說，是什麼意思？ 大眾正要開口，禪師大聲喝道：『飯袋子！』 禪師在甲午年（1234年）冬季，略微感到不適，住在北關紫雲精舍。十六日沐浴后告訴大眾說：『後事都託付給弁山鏡法兄。只等十八日半夜，為我報知。我當要走了。』 到時，侍僧忘記了稟報。禪師問道：『半夜了嗎？』 侍僧說：『過了。』 禪師立即命人焚香，端坐寫下偈語：『不出西關門，不入此關限，打破中間底，權且吾著便。』 寫完擲筆而逝。世壽四十八歲，僧臘三十四年。塔在道林兜率寺前。
贛州鳳日本珠玥禪師
依止弁山，苦心鉆研七年。一日，暴雨雷鳴，禪師在樓上憑窗而立，茫然不知過了半晌。忽然聽到山上瀑布的聲音，豁然開悟。 禪師升座說法：『鳳日開場選佛，大家看清楚題目。不是五典笙簧，也不是三墳金玉。不用華麗的文章，不取精美的翰墨。不說菩提涅槃（Nirvana），不論禪定解脫。不拈曹洞宗的正偏，不施臨濟宗的棒喝。』 既然總是不這樣，那麼，說什麼作為題目呢？ 禪師豎起拂塵說：『領會山僧的素志，千崖把茅草獨自居住。』 祈雨時，禪師來到龍王（Dragon King）面前，拿起香。
【English Translation】 English version: Like a precious mirror. Asked: 'What is the person in the mirror?' The Master said: 'Leaning on a staff, capture tigers and leopards at the peak of the mountain; scoop water by the stream to find the black dragon.' When the Master passed away, there was the Venerable Guanci, who had followed the Master for a long time. Later, he relied on the Monk Yi of Fochuan at Gaofeng, and thoroughly understood the source of the Dharma in the topic of the protagonist. So he wrote a Buddhist verse and entrusted it to be the Master's successor. Realized in the chapter of Yizhang of Fochuan.
Zen Master Liyu Zhi of Daolin, Xiaoshan, Yuezhou
Instructing the public: 'The slightest thought is tied to the karmic causes of the three evil realms (地獄, 餓鬼, 畜生 - hell, hungry ghost, animal). A fleeting emotion gives rise to imprisonment for countless kalpas.' Just like a monk asked Zen Master Zhaozhou: 'Does a dog have Buddha-nature?' Zen Master Zhaozhou replied: 'No.' This 'no' word, what do you say is its meaning? As the crowd was about to speak, the Master shouted: 'Rice bags!' In the winter of Jiawu year (1234), the Master felt slightly unwell and resided in the Ziyun Hermitage in Beiguan. On the sixteenth day, after bathing, he told the crowd: 'All the affairs after my death are entrusted to my Dharma brother Jing of Bianshan. Just wait until midnight on the eighteenth to inform me. I am about to depart.' When the time came, the attendant monk forgot to report. The Master asked: 'Is it midnight yet?' The attendant said: 'It has passed.' The Master immediately ordered incense to be burned, sat upright, and wrote a verse: 'Not out of the West Gate, not into this gate limit, break the middle ground, temporarily I'll be at ease.' After writing, he threw down the pen and passed away. His age was forty-eight, and his monastic age was thirty-four. His stupa is in front of Daolin Tushita Temple.
Zen Master Yue of Fengri, Ganzhou
Relying on Bianshan, he studied diligently for seven years. One day, during a heavy rain and thunder, the Master stood by the window in the building, unaware for a long time. Suddenly, he heard the sound of the waterfall on the mountain and suddenly became enlightened. The Master ascended the seat and said: 'Fengri opens the field to select Buddhas, everyone look carefully at the topic. It is not the Sheng Huang of the Five Classics, nor the Golden Jade of the Three Tombs. No need for gorgeous articles, no need for exquisite calligraphy. Not talking about Bodhi Nirvana (Nirvana), not discussing meditation and liberation. Not picking up the Zhengpian of the Caodong sect, not applying the stick and shout of the Linji sect.' Since it is not like this in general, then, what is said as the topic? The Master raised the whisk and said: 'Understand the mountain monk's long-cherished wish, to live alone in the thatched hut on the cliffs.' When praying for rain, the Master came to the Dragon King (Dragon King) and picked up the incense.
曰。會么。若也會得。不敢喚你作龍王。若也不會。伏惟尚饗。拽拄杖便歸方丈。隨後雷雨大作。山主入室禮謝曰。謝和尚說法。天下都有雨了。師曰。莫涂污山僧好 示眾。靈明空廓。活卓無依。向之則背。親之則離。有言不是。無語亦非。云封雪谷難為喻。月映蘆花類莫齊。構不上底。墮身荊棘。東奔西馳。構得上底。貪眠雪屋。忍凍耽饑。盡道迷時無悟。焉知悟處猶迷。祇如有佛不得住。無佛急走過。此人還有措足之地么。喝一喝曰。切忌向鬼窟里作活計 示眾。盡十方世界。還有別的法么。若有。拈取一毫頭來看。若無。為甚麼頭頭顯露。良久曰。雞公嶂走八齋堂。四金剛兩手無措 師生於萬曆甲辰。至順治乙酉。無疾而終。塔于本山方丈。太僕正卿陳玉李公。撰碑。
青溪西水庵丹溟幢禪師
升座。幢上座。于天啟年間。會得法身邊事。惟法身向上事。直至而今無訊息。更教說個甚麼。卓拄杖曰。淑景餘三月。鶯花已半稀。便下座 師示微疾。謂眾曰。努力修行。吾今去矣。泊然而逝。
佛川離言義禪師
上堂。有一句子。不居那畔。那畔親聞。嘗在目前。目前難睹。弁山不敢被蓋囊藏。直與當陽揭露。喝一喝 魏徐二公請。師為眾講宏傳序。師曰。山僧不是講師。僧問。如何是
【現代漢語翻譯】 現代漢語譯本： 說：『你明白了嗎？如果明白了，我不敢稱你為龍王。如果不明白，那就請享用祭品吧。』說完，拄著枴杖回到方丈室。隨後雷雨大作，山主進入室內禮拜感謝說：『感謝和尚說法，天下都下雨了。』師父說：『不要玷污老僧。』 開示大眾：靈明空曠，活潑獨立，無所依傍。趨向它就背離，親近它就遠離。用語言表達不對，不用語言表達也不對。如同云封雪谷難以比喻，又如月映蘆花難以企及。領會不到的，就會墮入荊棘，東奔西馳。領會得到的，就會貪睡雪屋，忍凍捱餓。都說迷惑時沒有覺悟，哪裡知道覺悟處仍然有迷惑。即使有佛也不要停留，沒有佛也要趕緊走過。這個人還有立足之地嗎？』喝一聲說：『切記不要在鬼窟里做活計。』 開示大眾：整個十方世界，還有別的法嗎？如果有，拿一根毫毛來看。如果沒有，為什麼處處顯露？良久說：『雞公嶂走到八齋堂，四大金剛兩手無措。』 師父生於萬曆甲辰年（1604年），至順治乙酉年（1645年），無疾而終，塔于本山方丈。太僕正卿陳玉李公撰寫碑文。
青溪西水庵丹溟幢禪師
升座說法：幢上座，在天啟年間（1621-1627年）領會了法身邊事，只是法身向上之事，直到如今沒有訊息。還教我說些什麼？拄著枴杖說：『美好的景色還剩下三個月，鶯花已經凋謝過半。』便下座。 師父略有小病，告訴眾人說：『努力修行，我今天要走了。』安然逝世。
佛川離言義禪師
上堂說法：有一句話，不居於那邊，那邊親耳聽到。常常在眼前，眼前難以看到。弁山不敢用袋子藏起來，直接在當陽揭露出來。』喝一聲。魏徐二公邀請，師父為大眾講解《宏傳序》。師父說：『老僧不是講師。』僧人問：『如何是』
【English Translation】 English version: Said: 'Do you understand? If you understand, I dare not call you Dragon King. If you don't understand, then please enjoy the offerings.' After speaking, he leaned on his staff and returned to his abbot's room. Subsequently, there was a great thunderstorm. The mountain master entered the room, prostrated and thanked, saying: 'Thank you, monk, for expounding the Dharma; it is raining all over the world.' The master said: 'Do not defile this old monk.' Instructing the assembly: The spiritual light is vast and empty, lively and independent, without reliance. Turn towards it and you turn away; get close to it and you separate. Expressing it in words is not right; not expressing it in words is also not right. It is like a cloud-sealed snow valley, difficult to compare; it is also like the moon reflected in reed flowers, impossible to match. Those who cannot grasp it will fall into thorns, running east and west. Those who can grasp it will greedily sleep in snow houses, enduring cold and hunger. Everyone says there is no enlightenment in delusion, but who knows that there is still delusion in enlightenment. Even if there is a Buddha, do not stay; if there is no Buddha, hurry past. Does this person still have a place to stand?' He shouted once, saying: 'Beware of making a living in a ghost cave.' Instructing the assembly: In the entire ten directions world, is there another Dharma? If there is, take a hair's tip to look at. If there isn't, why is it revealed everywhere? After a long while, he said: 'From Cock's Comb Peak to the Eight Precepts Hall, the Four Diamond Kings are at a loss with their hands.' The master was born in the Jia Chen year of the Wanli reign (1604), and passed away without illness in the Yi You year of the Shunzhi reign (1645), and his stupa is in the abbot's room of this mountain. Grand Master Chen Yu Li, the Righteous Minister of the Court of Imperial Sacrifices, wrote the inscription.
Zen Master Danming Chuang of Qingxi Xishui Nunnery
Ascending the seat to speak: Abbot Chuang, during the Tianqi reign (1621-1627), understood the matter of the Dharmakaya, but the matter of the Dharmakaya going upwards, until now there is no news. What else can I teach you to say? Leaning on his staff, he said: 'The beautiful scenery has only three months left, and the orioles and flowers have withered more than half.' Then he descended from the seat. The master had a slight illness and told the assembly: 'Work hard in cultivation, I am leaving today.' He passed away peacefully.
Zen Master Liyan Yi of Fochuan
Ascending the hall to speak: 'There is a sentence that does not reside on that shore, that shore hears it intimately. It is often before the eyes, but difficult to see with the eyes. Bian Mountain dares not hide it in a bag, but directly reveals it in Dangyang.' He shouted once. The two Dukes Wei and Xu invited the master to explain the 'Preface to the Propagation of the Great Teaching' for the assembly. The master said: 'This old monk is not a lecturer.' A monk asked: 'What is'
妙法蓮華經。師脫履示之。僧愕然無語。師穿履曰。可惜許。又問。如何是佛座高遠。師指先寶善像曰。此真。是甚麼人描底。眾皆罔測。師乃抽身。眾作禮而退。
紫梅淑安周禪師
師誕辰上堂。驀拈拄杖曰。不屬虎不屬龍。慣打東西南北風。十地三賢渾不識。造次凡流豈易通。且道。他本命元辰。落在甚麼處。卓拄杖曰。吽吽 示眾。參須實參。悟須實悟。金鎖玄關。一拳打破。大凡學道之士。必先去其滲漏。且道。作么生是滲漏。隨聲逐色是滲漏。護善遮惡是滲漏。愛聖憎凡是滲漏。承言滯句是滲漏。背暗投明是滲漏。專事棒喝是滲漏。馳騁機辯是滲漏。任你總不恁么。亦是滲漏。若盡舉滲漏處。不可勝數。卻不是逐件對治他底。只要置心一處。無事不辨。從上古人。儘是打者條路上過的。遂喝一喝曰。山僧恁么告報。已墮入滲漏了也。卓拄杖下座。
麥浪懷禪師法嗣
越州彌陀寺無跡敏禪師
上堂。靈犀玩月。綵鳳翔云。至人作而萬物咸孚。大德鐘而群英畢聚。說甚麼絕天維違地紀。擘華岳逗黃河。稱奇鬥巧。駭俗夸肓。總不如演教者里。毛端現剎。插草成林。塵中能作主。化外自來賓。咳𠻳一聲。也勝他玄音妙義。微塵一點。也當得華藏莊嚴。何故。不見道。大千世界入正
定。一微塵中從定起。乃拍案一下。
石雨方禪師法嗣(七人)
古虞象田即念現禪師
僧問。如何是佛種從緣起。師曰。香菸書梵字。曰不因修竹傳清籟。爭識孤松吼太虛。師曰。一般萃錦空山裡。霜葉雖紅不是春。
劍浦無量來云現禪師
越州蕭山汪氏子。年二十二。參石雨方和尚。蒙印記。次謁象田。充第二座。聞田舉竹篦示眾。會得者個。肯他一半。會得那個。全不肯他。師于言下釋然 上堂。遍界不曾藏。山河無影像。冉冉白雲流。小鳥啼花上。春去了春去了。細雨綿綿數不休。大悲千手難描樣。分明目前事。不是目前機。若還擬議時。早已龜毛長數丈 到歸庵上堂。白雲無倚。鶴不停機。綠水有觔。扁舟易渡。還有先行不到末後太過者么。良久曰。分明踏在歸云上。看到歸云早已遲。
龍塘遠門柱禪師
上堂。長松蔽日。修竹干霄。薰風入奏。殿閣生涼。任從溽暑蒸人。我者里六月冷如冰霜。且道與眾苦不到處。相去多少 上堂。僧問。昨夜朔風凜凜。師曰。還覺寒毛卓豎么。僧停機。師曰。凍殺了也。乃曰。朔風凜凜正嚴寒。葉落空林遍地丹。惟有衲僧一著子。本無榮茂與凋殘 師。著會元續略。行世。
杭州白巖位中符禪師
冬至開堂。道
【現代漢語翻譯】 定。一微塵中從定起。乃拍案一下。
石雨方禪師法嗣(七人)
古虞象田即念現禪師
僧問：『如何是佛種從緣起？』師曰：『香菸書梵字。』曰：『不因修竹傳清籟，爭識孤松吼太虛？』師曰：『一般萃錦空山裡，霜葉雖紅不是春。』
劍浦無量來云現禪師
越州蕭山汪氏子。年二十二。參石雨方和尚。蒙印記。次謁象田。充第二座。聞田舉竹篦示眾。會得者個。肯他一半。會得那個。全不肯他。師于言下釋然。上堂：『遍界不曾藏，山河無影像。冉冉白雲流，小鳥啼花上。春去了春去了，細雨綿綿數不休。大悲千手難描樣。分明目前事，不是目前機。若還擬議時，早已龜毛長數丈。』到歸庵上堂：『白雲無倚，鶴不停機。綠水有觔，扁舟易渡。還有先行不到末後太過者么？』良久曰：『分明踏在歸云上，看到歸云早已遲。』
龍塘遠門柱禪師
上堂：『長松蔽日，修竹干霄。薰風入奏，殿閣生涼。任從溽暑蒸人，我者里六月冷如冰霜。且道與眾苦不到處，相去多少？』上堂。僧問：『昨夜朔風凜凜。』師曰：『還覺寒毛卓豎么？』僧停機。師曰：『凍殺了也。』乃曰：『朔風凜凜正嚴寒，葉落空林遍地丹。惟有衲僧一著子，本無榮茂與凋殘。』師著會元續略，行世。
杭州白巖位中符禪師
冬至開堂，道
【English Translation】 Settled. From settlement arises within a single mote of dust. Then he struck the table once.
Dharma Heirs of Zen Master Shiyu Fang (Seven people)
Zen Master Jinian Xian of Xiangtian in Guyu
A monk asked: 'What is the Buddha-nature arising from conditions?' The Master said: 'Incense smoke writes Sanskrit characters.' The monk said: 'If not for the slender bamboo transmitting clear sounds, how would one recognize the solitary pine roaring in the vast emptiness?' The Master said: 'Generally gathered brocade in the empty mountains, although the frost leaves are red, it is not spring.'
Zen Master Laiyun Xian of Wuliang in Jianpu
A man from the Wang family of Xiaoshan, Yuezhou. At the age of twenty-two, he visited the Venerable Shiyu Fang and received his seal of approval. Next, he visited Xiangtian and served as the second seat. He heard Tian raise a bamboo whisk to instruct the assembly, 'Understanding this one, he approves of it halfway. Understanding that one, he does not approve of it at all.' The Master was enlightened upon hearing these words. Entering the hall: 'The entire realm has never concealed, mountains and rivers have no shadows. Slowly white clouds drift, small birds sing on the flowers. Spring is gone, spring is gone, the fine rain drizzles endlessly. The thousand hands of Great Compassion are difficult to depict. Clearly, it is the matter before your eyes, not the mechanism before your eyes. If you try to contemplate it, the turtle's hair has already grown several feet long.' Arriving at Gui'an and entering the hall: 'White clouds have no support, the crane does not stop its loom. Green water has strength, a small boat is easy to cross. Is there anyone who arrives too early or goes too far?' After a long pause, he said: 'Clearly stepping on the returning clouds, seeing the returning clouds is already too late.'
Zen Master Yuanmen Zhu of Longtang
Entering the hall: 'Tall pines block the sun, slender bamboos reach the sky. Fragrant breezes enter and play, the halls and pavilions generate coolness. Let the sweltering heat steam people, here in the sixth month it is as cold as ice and frost. Tell me, how far apart are the places where suffering does not reach?' Entering the hall. A monk asked: 'Last night the north wind was piercingly cold.' The Master said: 'Do you feel your hair standing on end?' The monk stopped his machine. The Master said: 'Frozen to death.' Then he said: 'The north wind is piercingly cold, the leaves fall in the empty forest, covering the ground with red. Only the monks have one thing, without glory or decay.' The Master wrote 'Continuation of the Essentials of the Assembly', which circulated in the world.
Zen Master Weizhong Fu of Baiyan in Hangzhou
Opening the hall on the Winter Solstice, saying
窮則變。日長一線。枯樁眼底動生機。小人道消微應驗。好訊息急須薦。莫待一九二九。數到沿河看柳。依舊花飛片片。乃卓拄杖三下曰。大眾。向群陰剝盡處。道將一句來。良久。眾無語。師曰。不妨親切 示眾。舉守廓到華嚴。值嚴上堂曰。今日若是臨濟德山高亭大愚鳥窠船子兒孫到來。不用如何若何。便請單刀直入。華嚴與汝證據。見兔放鷹。廓出禮拜。起便喝。見義勇為。嚴亦喝。投桃報李。廓又喝。棋逢敵手不辭再。嚴亦又喝。琴遇知音豈厭三。廓禮拜曰。大眾看者老漢一場敗缺。復喝一喝。拍手歸眾。山當轉折處。幽媚出常情。嚴便下座歸方丈話。到無言際。此心愈見真。時。風穴作維那。上方丈問訊。者漢行年在坎。嚴曰汝來也叵耐。守廓適才把老僧。扭捏一上。待集眾打一頓趁出。平地上撈甚魚鰕。穴曰。趁他遲了也。自是和尚言過。他是濟下兒孫。本分恁么喪盡。殘生猶不知。嚴方息怒。水清魚不餌。空載月明歸。穴下來。舉似廓。自首者不足罪。廓曰。你著甚來由勸者漢。我未問已前。早要棒吃得我話行。如今不打。搭卻我者話也。未必心頭似口頭。穴曰。雖然如是。已遍天下也。識甚好惡。復拈曰。華嚴攔頭。廓公把尾。鑑照鑒。空合空。唯二老心知之。若夫貪觀云里雁。失卻目前機者。又何
【現代漢語翻譯】 現代漢語譯本 窮困到了極點就要發生變化。太陽每天都長長一線。（比喻希望）即使是乾枯的樹樁，在眼底也能看到萌動的生機。小人（指陰暗勢力）消退的預兆應驗了。好訊息要趕緊推薦出去。不要等到一九二九（指嚴冬最冷的時候），數到沿河看柳（指春天），依舊是落花飛舞的景象。於是卓錫（指僧人所用的錫杖）拄地三下說：『大眾，向群陰剝盡的地方，說出一句來！』良久，大家都沒有說話。師父說：『不妨說得親切一點。』 示眾。舉守廓到華嚴（僧人法號，意為華麗的莊嚴），正趕上華嚴上堂說法，華嚴說：『今天如果是臨濟（唐代禪宗大師）德山（唐代禪宗大師）高亭（地名）大愚（唐代禪宗大師）鳥窠（唐代禪師）船子（唐代禪師）的子孫到來，不用如何如何，就請單刀直入。華嚴與你做證據。』見兔放鷹（比喻抓住時機）。守廓出來禮拜，起來就喝（禪宗用語，表示頓悟）。見義勇為。華嚴也喝。投桃報李。守廓又喝。棋逢敵手不辭再戰。華嚴也又喝。琴遇知音豈厭三弄。守廓禮拜說：『大眾看，老漢我這一場敗得徹底。』又喝了一聲，拍手回到大眾中。山當轉折處，幽靜的美好超出尋常。華嚴便下座回到方丈（寺院住持的住所）說話。到了無言的時候，這顆心越發顯得真實。 當時，風穴（僧人法號，意為風中的洞穴）擔任維那（寺院中的職務）。上方丈問訊。『這人行年不利。』華嚴說：『你來也真是不像話。守廓剛才把老僧我，扭捏了一番。等集合大眾打一頓趕出去，平地上撈什麼魚蝦？』風穴說：『趕他已經遲了。』自是和尚說過了頭。他是臨濟的子孫，本分竟然喪失殆盡，殘生還不知道。華嚴這才息怒。水清澈魚兒也不上鉤，空空地載著月光而歸。風穴下來，把這件事告訴守廓。自首的人不足以定罪。守廓說：『你用什麼理由勸這人？我還沒問之前，早就想捱打，我的話才能行得通。如今不打，就辜負了我的話。』未必心裡想的和嘴上說的一樣。風穴說：『雖然是這樣，已經傳遍天下了。』知道什麼好壞。又拈起這件事說：『華嚴攔頭，廓公把尾。鑑照鑒，空合空。只有二老心裡知道。至於貪圖觀看云里的雁，失去眼前機會的人，又有什麼用呢？』
【English Translation】 English version When poverty reaches its limit, change occurs. The day grows longer by a thread. Even in the eyes of a withered stump, the vitality of new life stirs. The decline of the petty man (referring to dark forces) is verified. Good news must be recommended urgently. Do not wait until the depths of winter, counting until the willows are seen along the river (referring to spring), when the scene is still one of falling petals. Thereupon, he struck his staff three times, saying: 'Great assembly, towards the place where all yin (darkness) is stripped away, speak a phrase!' After a long silence, no one spoke. The master said: 'It doesn't hurt to be more intimate.' Demonstrating to the assembly. He cited Shoukuo's arrival at Huayan (monk's dharma name, meaning magnificent adornment), just as Huayan was giving a dharma talk. Huayan said: 'If the descendants of Linji (Zen master of the Tang Dynasty), Deshan (Zen master of the Tang Dynasty), Gaoting (place name), Dayu (Zen master of the Tang Dynasty), Niaoke (Zen master of the Tang Dynasty), and Chuanzi (Zen master of the Tang Dynasty) arrive today, there's no need for this or that; please go straight to the point. Huayan will be your witness.' Seeing the rabbit, release the hawk (metaphor for seizing the opportunity). Shoukuo came out, bowed, and then shouted (Zen term, indicating enlightenment). Seeing righteousness, act bravely. Huayan also shouted. Give a peach in return for a plum. Shoukuo shouted again. When encountering a worthy opponent in chess, one doesn't mind playing again. Huayan also shouted again. When a zither meets a connoisseur, one never tires of playing it three times. Shoukuo bowed and said: 'Everyone, look, this old man has been utterly defeated.' He shouted again, clapped his hands, and returned to the assembly. Where the mountain turns, the quiet beauty exceeds the ordinary. Huayan then stepped down from the seat and returned to his abbot's quarters (residence of the abbot of the monastery) to speak. When one reaches the point of silence, this heart appears all the more real. At that time, Fengxue (monk's dharma name, meaning wind cave) was serving as the director. He went to the abbot's quarters to inquire. 'This man's fortune is unfavorable.' Huayan said: 'Your coming is truly outrageous. Shoukuo just twisted the old monk around. Wait until the assembly is gathered to beat him and drive him out; what fish and shrimp are you catching on flat ground?' Fengxue said: 'It's too late to drive him out.' The monk had gone too far. He is a descendant of Linji, and his proper conduct has been completely lost; he still doesn't know it in his remaining life. Only then did Huayan cease his anger. When the water is clear, the fish do not bite, and one returns empty, carrying only the moonlight. Fengxue came down and told Shoukuo about this. One who confesses is not to be punished. Shoukuo said: 'What reason did you use to persuade this man? Before I even asked, I wanted to be beaten so that my words could be effective. Now that I'm not beaten, my words are wasted.' What one thinks in their heart is not necessarily what one says with their mouth. Fengxue said: 'Even so, it has already spread throughout the world.' Knowing what is good or bad. He then picked up the matter again and said: 'Huayan blocks the head, and Master Kuo holds the tail. Mirror reflects mirror, emptiness joins emptiness. Only the two old men know. As for those who greedily watch the geese in the clouds, losing the opportunity before their eyes, what use are they?'
足道。雖然。二老恁么做處。畢竟成得個甚麼邊事。曲終人不見。江上數峰青。復喝一喝 師說法近三十年。每念宗風訛舛。遂不顧避忌。翻刻人天眼目考。著祖燈大統。及拈古彙集。頌古摘珠。並偶言諸書若干卷。行世。
餘杭南山普寧天愚寶禪師
建昌新城歐陽氏子 上堂。瓶鵝喚出明月。隨夜船而來。夢破指花。白雲依青山而轉。真機現而法法該通。曠劫消而塵塵解脫。了無掛礙。奪縱全超。灌陜府之鐵牛。驟空中之木馬。日暮歸來仔細看。依稀恰似天邊鶴。彈指曰。惡。
杭州徑山夢庵律禪師
結制上堂。橫拈玉箸攪龍門。未為通天作略。倒握金鞭趁虎穴。謾云向上鉗錘。活人便用殺人刀。不過是毫末活計。寒冰中向火。烈𦦨里乘涼。小廝伎倆。烏足稱羨。直須知釋迦彌勒猶是他奴。且道。他是阿誰。乃吐舌曰。會么。曏者里透得去。不妨安居解脫。更說甚麼萬馬千軍。百匝圍繞。腳跟下活潑潑。自有通霄路。擲拂子。
杭州錢塘凈性紫仙陽禪師
海寧戴氏子 上堂。偏處不逢云遮一帶峰巒。玄中不失雪覆萬年松徑。茍能於此薦得。一任靈機密運。展手通玄。寶印昭彰。當風得妙。橫抽玉線。繡出鴛鴦。倒弄金梭。織成古錦 上堂。金烏刬彩。玉兔收光。潛消一色。坐
【現代漢語翻譯】 現代漢語譯本： 足道。雖然。二老恁么做處。畢竟成得個甚麼邊事？曲終人不見，江上數峰青。復喝一喝！師說法近三十年，每念宗風訛舛，遂不顧避忌，翻刻《人天眼目考》，著《祖燈大統》，及《拈古彙集》、《頌古摘珠》，並偶言諸書若干卷，行世。
餘杭南山普寧天愚寶禪師
建昌新城歐陽氏子 上堂。瓶鵝喚出明月，隨夜船而來；夢破指花，白雲依青山而轉。真機現而法法該通，曠劫消而塵塵解脫。了無掛礙，奪縱全超。灌陜府之鐵牛，驟空中之木馬。日暮歸來仔細看，依稀恰似天邊鶴。彈指曰：惡！
杭州徑山夢庵律禪師
結制上堂。橫拈玉箸攪龍門，未為通天作略；倒握金鞭趁虎穴，謾云向上鉗錘。活人便用殺人刀，不過是毫末活計。寒冰中向火，烈焰里乘涼，小廝伎倆，烏足稱羨。直須知釋迦（Śākyamuni，釋迦牟尼佛）彌勒（Maitreya，彌勒菩薩）猶是他奴。且道：他是阿誰？乃吐舌曰：會么？曏者里透得去，不妨安居解脫，更說甚麼萬馬千軍，百匝圍繞。腳跟下活潑潑，自有通霄路。擲拂子。
杭州錢塘凈性紫仙陽禪師
海寧戴氏子 上堂。偏處不逢云遮一帶峰巒，玄中不失雪覆萬年松徑。茍能於此薦得，一任靈機密運。展手通玄，寶印昭彰；當風得妙，橫抽玉線，繡出鴛鴦；倒弄金梭，織成古錦。上堂。金烏刬彩，玉兔收光，潛消一色，坐
【English Translation】 English version: Adequate. Although. What on earth are you two old fellows doing? In the end, what will it amount to? 'The song ends, but the person is not seen; on the river, several peaks are green.' Again, he shouts! The master has been lecturing on the Dharma for nearly thirty years. Every time he thinks of the errors and deviations in the lineage's style, he disregards taboos and reprints the Ren Tian Yan Mu Kao (人天眼目考, Examination of the Eyes of Humans and Gods), writes the Zu Deng Da Tong (祖燈大統, Great Lineage of the Patriarchal Lamp), and compiles the Nian Gu Hui Ji (拈古彙集, Collected Cases), Song Gu Zhai Zhu (頌古摘珠, Extracted Pearls from Praising the Ancients), and several volumes of occasional writings, which are circulated in the world.
Chan Master Tianyu Bao of Puning Temple on Nanshan Mountain in Yuhang
A son of the Ouyang family from Xincheng, Jianchang. Ascending the hall: 'A vase goose calls forth the bright moon, following the night boat as it comes; the dream is broken, pointing at the flower, white clouds circle around the green mountains.' When the true mechanism appears, all dharmas are universally connected; when vast kalpas disappear, every mote of dust is liberated. Completely without hindrance, seizing and releasing are entirely transcended. Pouring iron oxen into Shan Prefecture, riding wooden horses in the empty sky. Returning home at dusk, look carefully, and it vaguely resembles a crane on the horizon. He snaps his fingers and says: 'Evil!'
Chan Master Meng'an Lü of Jingshan Mountain in Hangzhou
Entering the period of restricted practice, ascending the hall: 'Holding jade chopsticks horizontally to stir the Dragon Gate is not a strategy for reaching heaven; holding a golden whip upside down to chase tigers into their dens is merely called an upward clamp and hammer.' Using a killing sword to benefit the living is nothing more than a trivial skill. Seeking fire in the midst of freezing ice, enjoying coolness in raging flames—the tricks of a servant are hardly worth admiring. You must directly know that Śākyamuni (釋迦牟尼佛, the historical Buddha) and Maitreya (彌勒, the future Buddha) are still his servants. Tell me, who is he?' Then he sticks out his tongue and says: 'Do you understand? If you can penetrate this, you may as well live in peace and liberation. What more is there to say about ten thousand horses and a thousand armies, surrounded on all sides? Under your feet, lively and vigorous, there is naturally a road to the heavens.' He throws down his whisk.
Chan Master Zixian Yang of Jingxing Temple in Qiantang, Hangzhou
A son of the Dai family from Haining. Ascending the hall: 'In a secluded place, one does not encounter clouds obscuring a range of peaks; in the mysterious, one does not lose the snow-covered pine path of ten thousand years.' If one can recommend oneself here, let the spiritual mechanism operate secretly. Extending the hand to connect with the mysterious, the precious seal is clearly revealed; catching the subtlety in the wind, drawing jade threads horizontally to embroider mandarin ducks; turning the golden shuttle upside down to weave ancient brocade.' Ascending the hall: 'The golden crow fades its colors, the jade rabbit gathers its light, silently dissolving into one color, sitting.'
斷十方。正恁么時。還有共相證據者么。僧問。打鼓弄琵琶。還他一會家。未審。作家相見。有何言說。師曰。誰許妄通訊息。曰豈無方便。師曰。莫嫌春迅速。彷彿過梅花。曰春花到處心花發。月落寒江別一天。師曰。莫錯認定盤星。曰明月峰前獅子吼。三千界外絕知音。師曰。非汝境界。師以年邁。尋遷會龍。為終老計。一日示微疾。垂誡諸子。諄諄懇切。至晚浴畢。書偈坐逝。
爾密澓禪師法嗣(四人)
紹興山陰清化惟岑嶾禪師
荊州鬆滋縣張氏子 上堂。白雲淡蕩。紅葉飄飖。真機歷歷。古干迢迢。木人撫掌。石女歌謠。針眼魚躍浪。夏蓋山𨁝跳。驚起廣澤龍王。駕霧衝霄。更有拄杖子。忍俊不禁。出來揚聲大叫。且道。叫個甚麼。古今一段風流事。無端被人短販一遭 上堂。堪笑枯木老。娶他聾瞆嫂。生個白頭兒。世出世間少。海岳盡掀翻。乾坤抖亂了。吞卻日月光。至今無處討。殃及宇宙人。開眼不覺曉。經曰。是法平等。無有高下。只如破驢脊上蒼蠅。東廁坑裡糞蟲。還具佛法也無。若道有。則凈穢何分。若道無。則聖凡迥隔者里下個甚麼語即得。若謂春色無高下。花枝有短長。恁么見解。更參三十年。也未夢見在。
紹興嵊縣明覺寧遠地禪師
姑蘇馬氏子 上堂。
【現代漢語翻譯】 現代漢語譯本 『斷十方』（指斬斷所有方向的束縛）。正在這個時候，還有共同互相證明的人嗎？有僧人問道：『打鼓弄琵琶，還他一時的熱鬧。』未審，真正內行的人相見，有什麼話可說？師父說：『誰允許你胡亂傳遞訊息？』僧人說：『難道沒有方便之法嗎？』師父說：『不要嫌春天過得太快，彷彿梅花已經開過。』僧人說：『春花到處開，心花也隨之綻放，月亮落在寒冷的江面上，又是另一番景象。』師父說：『不要錯誤地認定羅盤上的指針。』僧人說：『明月峰前獅子吼，三千世界之外無人能懂。』師父說：『這不是你的境界。』師父因為年老，於是遷往會龍，作為養老的打算。一天，師父略微感到不適，諄諄教誨弟子們，非常懇切。到了晚上，沐浴完畢，寫下偈語，坐化圓寂。
爾密澓禪師的法嗣（共有四人）
紹興（南宋年號，1131-1162）山陰清化惟岑嶾禪師
荊州鬆滋縣張氏之子。上堂說法：白雲淡淡飄蕩，紅葉隨風飄搖，真機妙理歷歷在目，古老的樹幹高高聳立。木頭人拍手稱快，石頭女唱歌吟唱。針眼里魚兒跳躍，夏蓋山也跳了起來。驚動了廣澤龍王，駕著霧氣衝向雲霄。更有手中的拄杖，忍不住笑了起來，出來大聲叫喊。且說，叫的是什麼？古往今來一段風流韻事，無端被人低價賤賣了一遭。上堂說法：可笑那枯木老頭，娶了個又聾又瞎的老婆，生了個白頭兒子，世間罕見。海岳都被掀翻，乾坤也被抖亂了。吞噬了日月的光芒，至今無處可尋。殃及宇宙中的人，睜開眼睛卻不覺醒。經書上說：『此法平等，無有高下。』就如趴在破驢背上的蒼蠅，東廁茅坑裡的糞蟲，還具有佛法嗎？如果說有，那麼清凈和污穢有什麼區別？如果說沒有，那麼聖人和凡人就完全隔絕了，這裡該怎麼說才好呢？如果說春天的景色沒有高下之分，只是花枝有長短之別，這樣的見解，再參禪三十年，也未必能夢見真理。
紹興（南宋年號，1131-1162）嵊縣明覺寧遠地禪師
姑蘇馬氏之子。上堂說法。
【English Translation】 English version 『Severing the ten directions』 (referring to cutting off the bonds of all directions). At such a moment, are there any who mutually corroborate this? A monk asked: 『Beating drums and playing the pipa, returning to him a moment of liveliness.』 I wonder, when true masters meet, what words do they have to say? The master said: 『Who allows you to recklessly transmit messages?』 The monk said: 『Is there no expedient means?』 The master said: 『Do not dislike the swiftness of spring, as if the plum blossoms have already passed.』 The monk said: 『Spring flowers bloom everywhere, and the heart-flower also blossoms accordingly; the moon falls on the cold river, and it is another scene.』 The master said: 『Do not mistakenly identify the pointer on the compass.』 The monk said: 『The lion's roar before Mingyue Peak, beyond the three thousand worlds, no one understands.』 The master said: 『This is not your realm.』 The master, due to old age, then moved to Huilong, as a plan for his old age. One day, the master felt slightly unwell, earnestly exhorting the disciples, very sincerely. In the evening, after bathing, he wrote a verse and passed away in meditation.
The Dharma heirs of Zen Master Ermi Fu (four in total)
Zen Master Wei Cen Yin of Qinghua, Shanyin, Shaoxing (Southern Song Dynasty, 1131-1162)
A son of the Zhang family of Songzi County, Jingzhou. Entering the hall, he said: White clouds drift lightly, red leaves flutter in the wind, the true essence is clearly visible, the ancient trunk stands tall. The wooden man claps his hands in delight, the stone woman sings and chants. Fish leap in the eye of a needle, and Xia Gai Mountain also jumps up. Startling the Guangze Dragon King, who rides the mist and rushes into the sky. Moreover, the staff in hand cannot help but laugh, coming out and shouting loudly. And what is it that he shouts? An elegant affair throughout the ages, which has been unduly sold off cheaply. Entering the hall, he said: Laughable is the old withered tree, marrying a deaf and blind wife, giving birth to a white-haired son, rare in the world. The seas and mountains have been overturned, and the universe has been shaken. Swallowing the light of the sun and moon, it is still nowhere to be found. Afflicting the people of the universe, who open their eyes but do not awaken. The scripture says: 『This Dharma is equal, without high or low.』 Just like a fly on the back of a broken donkey, a dung worm in the eastern latrine pit, do they possess the Buddha-dharma? If you say they do, then what is the difference between purity and filth? If you say they do not, then the saints and mortals are completely separated; what should be said here? If you say that the spring scenery has no high or low, only the branches have short and long, with such an understanding, even if you practice Zen for another thirty years, you may not even dream of the truth.
Zen Master Ning Yuan Di of Mingjue, Sheng County, Shaoxing (Southern Song Dynasty, 1131-1162)
A son of the Ma family of Gusu. Entering the hall, he said.
洞山麻三斤。雲門乾屎橛。夜來相看呵呵笑。天明依舊沒交涉。沒交涉。捉得海東三腳龜。看來元是西江鱉。豎拂子曰。看看。拂子吞卻乾坤。汝等諸人。向何處安身立命。復擊拂子曰。雲從龍風從虎。聖人作而萬物睹。本乎天者親上。本乎地者親下。呵呵呵。會也么。知事少時煩惱少。識人多處是非多 雪庵禪人滿關請上堂。昨日行至中途。聽得村翁說四句話。最妙最玄最親最切。若人識得。可以籠罩古今。凌跨佛祖。千七百則葛藤。到此冰消瓦解。三十二傳曲調。直是熱碗鳴聲。且道。是甚話。得恁么奇特。良久曰。四九三十六。柴米家常足。後園種芥菜。生個大蘿葡。以拂子擊禪幾。下座。
杭州仁和菩曇自若深禪師
山陰王氏子 上堂。潛身那畔。向上未許全提。炭里藏頭。正令無煩舉唱。直須轉位就功。無影幕中呈綵鳳。觀頭識尾。太虛脊上畫飛龍。縱奪在手。殺活臨機。正恁么時。且作么生。與主中主相見。良久曰。九重深密無窺處。鬧市叢中著眼看。卓拄杖下座。
越州融光自聞音禪師
上堂。有僧才出。師以杖約曰。高高山頂立。深深海底行。汝作么生會。僧曰。行藏原不屬他人。師曰。孟八郎漢。又恁么去。僧擬開口。師便打。
具足有禪師法嗣
越州寶泉
素端道禪師
上堂。維那舉應觀第一義。師驀拈拂子曰。若是第一義。汝等作么生觀。拂一拂曰。既登虞岳巔。謾道娥江曲。玄風萬里來。到我清涼屋。分明題唱此宗猷。直下承當轉轆轆。露柱燈籠笑點頭。鐵蛇昨夜生於菟。喝一喝 小參。結制已經一七。個個眉毛撕結。大地沒處藏身。虛空那容著楔拶。得無位真人。𨁝跳上三十三天。撞入兜率內宮。揚聲大叫道。一切智智清凈。無二無別。驀顧左右曰。你等噇酒糟漢。可曾善別機宜也未。山僧有個休歇方子。盡情佈施也。看看。拈拄杖下座。旋風打散。歸方丈 師于康熙甲辰夏示疾。至五月十五日。聲氣朗然。神色明潤。眾謂。師病已癒。師忽謂眾曰。我以十九日巳時去也。遂命鼎新徒急歸候。至十九日巳時。乃喚淡如覺曰。與我打鼓集眾。扶我入龕去。淡如曰。和尚未可去在。師痛叱。淡依教集眾。師入龕說偈曰。六十餘年。談天論地。八苦交煎。別展良伎。撲破空花。說甚真諦。寂滅逍遙。等閑難覷。偈畢。端然坐化。世壽六十三。僧臘三十八。窆龕于本寺之右。
三宜盂禪師法嗣(六人)
嘉善慈雲俍亭挺禪師
錢塘徐氏子 上堂。尋常道。個唱和句。也不容易。有般鹵莽禪和。只曉得掀翻法座。推倒禪床。以為是當機不讓。那知
【現代漢語翻譯】 現代漢語譯本 素端道禪師
上堂。維那舉應觀第一義。禪師突然拿起拂子說：『如果是第一義（最高真理），你們如何觀照？』拂一拂說：『既然已經登上虞山和岳山之巔，就不要再說娥江的彎曲。玄妙的風從萬里之外吹來，到達我清涼的屋子。分明地題寫和歌唱這個宗門的精髓，直接承擔並使其轉動不息。』露柱和燈籠笑著點頭，鐵蛇昨夜生下了於菟（老虎）。喝一聲！
小參。結制已經過去一個七日。個個眉毛緊鎖。大地沒有地方可以藏身，虛空也不能容納楔子。得到無位真人（超越一切名相的真人）的境界，跳上三十三天（佛教宇宙觀中的天界），闖入兜率內宮（彌勒菩薩居住的地方），大聲叫道：『一切智智清凈，無二無別。』突然回頭看看左右說：『你們這些吃酒糟的漢子，可曾善於分辨時機嗎？』山僧我有個休歇的方子，盡情佈施給大家。看看。』拿起拄杖下座，像旋風一樣打散，回到方丈。
禪師于康熙甲辰年（1724年）夏天示現疾病，到五月十五日，聲音洪亮，神色明潤。眾人都說禪師的病已經痊癒。禪師忽然對眾人說：『我將在十九日巳時離去。』於是命令鼎新徒弟趕快回來侍候。到十九日巳時，就叫淡如覺說：『為我打鼓召集眾人，扶我進入龕中。』淡如說：『和尚您還不能去啊。』禪師嚴厲斥責。淡如依教召集眾人。禪師進入龕中說偈語：『六十餘年，談天論地。八苦交煎，別展良伎。撲破空花，說什麼真諦。寂滅逍遙，等閑難以窺覷。』偈語說完，端然坐化。世壽六十三歲，僧臘三十八年。將龕安葬在本寺的右邊。
三宜盂禪師法嗣（六人）
嘉善慈雲俍亭挺禪師
錢塘徐氏之子。上堂。尋常說，個唱和句，也不容易。有般魯莽的禪和，只曉得掀翻法座，推倒禪床，以為是當機不讓。哪裡知道……
【English Translation】 English version Chan Master Suduan Dao
Ascending the hall. The director cited 'One should contemplate the primary meaning.' The Master suddenly picked up the whisk and said, 'If it is the primary meaning (the ultimate truth), how do you contemplate it?' He flicked the whisk and said, 'Having ascended the peaks of Yu and Yue, there's no need to speak of the bends of the E River. The profound wind comes from ten thousand miles away, reaching my cool abode. Clearly inscribed and sung is the essence of this school, directly assumed and ceaselessly turning.' The stone pillar and the lantern smile and nod. The iron snake gave birth to a tiger last night. A shout!
Small assembly. The conclusion of the retreat is already one week past. Everyone's eyebrows are tightly knit. There's nowhere for the great earth to hide, and the void cannot accommodate a wedge. Having attained the state of the True Person without Position (a true person beyond all names and forms), leaping up to the Thirty-three Heavens (a realm in Buddhist cosmology), and bursting into the inner palace of Tushita (the abode of Maitreya Bodhisattva), he shouted loudly, 'All-knowing wisdom is pure, without duality or difference!' Suddenly looking to the left and right, he said, 'You wine-soaked fellows, have you skillfully discerned the opportune moment?' This mountain monk has a formula for rest and cessation, which I generously bestow upon you all. Look, look!' He picked up his staff, descended from the seat, scattered like a whirlwind, and returned to his abbot's chamber.
In the summer of the Jia Chen year of the Kangxi reign (1724), the Master manifested illness. By the fifteenth day of the fifth month, his voice was clear and resonant, and his countenance bright and radiant. The assembly said that the Master's illness had already healed. The Master suddenly said to the assembly, 'I will depart at the Si hour on the nineteenth.' Thereupon, he ordered his disciple Dingxin to return quickly to attend to him. At the Si hour on the nineteenth, he called Danru Jue and said, 'Strike the drum to gather the assembly and help me into the coffin.' Danru said, 'Venerable Master, you cannot go yet.' The Master scolded him sternly. Danru gathered the assembly as instructed. The Master entered the coffin and spoke a verse: 'For more than sixty years, I have discussed heaven and earth. Amidst the torment of the eight sufferings, I have displayed other skills. Shattering empty flowers, what true meaning is there to speak of? Tranquil extinction and ease, difficult for ordinary people to glimpse.' Having finished the verse, he sat upright and passed away. His worldly age was sixty-three, and his monastic age was thirty-eight. The coffin was buried to the right of the temple.
Dharma Heirs of Chan Master Sanyi Yu (six people)
Chan Master Liangting Ting of Ciyun Temple in Jiashan
A son of the Xu family of Qiantang. Ascending the hall. It is often said that a single line of call and response is not easy. There are some reckless Chan practitioners who only know how to overturn the Dharma seat and knock down the Zen bed, thinking that they are not yielding to the occasion. How do they know...
同生同死。能弱能強。放去收來。卻自有宛轉機絲之妙。罷罷罷。達磨一宗料想。無人識得。高山流水千年調。白雪陽春萬古心。不是巖頭雪峰。誰與共賡此曲。
苕溪鳳山多福林妙葉啟禪師
家世業儒。投寶壽方披剃。一日壽示眾曰。此事教你沒趨向處。師聞直得行坐不安。遂有省。復遍謁諸名宿。皆蒙器重。后參愚庵盂和尚。一語洞明大法。出住桐川東山妙覺 上堂。碓嘴花開。乃得聲騰米價。石頭路滑。方知鈯斧風規。藥山鼓笛韻同音。翻出新豐成古曲。鏡湖波浪滔天涌。流來明聖水汪洋。雖則光演宗乘。只貴大家知有。大眾。山青水綠。蒼松翠竹。云田可耕。月泉可掬。水足草足。大眾多福。良久曰。且道。是何節拍。擊如意曰。昇平樂 上堂。不是心不是佛不是物。兩手相呈。和盤托出。提起也傾國難酬。放下也分文不值。一百二十歲老趙州。齒不關風。道有道無。黑夜投珠。又何怪按劍相及。諸昆仲可惜許。坐在飯籮里叫餓。反去胡餅上呷汁。逗到今朝。三七依舊二十一。豎拂子曰。寒山拾得 上堂。唐明皇劍斬紙人。李將軍箭穿石虎。什法師。八歲能舉鐵磬。商邱開。出入水火。所以道。毫𨤲繫念。鷂過新羅。瞥爾情生。萬劫羈鎖。拈拂絲曰。者些子雖是栗棘蓬金剛圈。會得也不值涕唾。
【現代漢語翻譯】 現代漢語譯本 同生同死，能弱能強，放出去又收回來，其中自有宛轉如抽絲般的巧妙之處。罷了罷了，達磨（Bodhidharma，禪宗始祖）一派的禪法，料想沒有人能夠真正識得。如同高山流水般的旋律是千年的絕調，白雪陽春般的意境是萬古的心聲。不是巖頭（Yantou，唐代禪師）和雪峰（Xuefeng，唐代禪師）這樣的高人，誰能與我一同唱和這首曲子？
苕溪鳳山多福林妙葉啟禪師
禪師俗家世代為儒，後來在寶壽寺剃度出家。一天，寶壽禪師向大眾開示說：『這件事教你無處可去。』 妙葉啟禪師聽了，直覺得坐立不安，於是有所領悟。之後，他又遍訪各處名宿，都受到器重。後來參拜愚庵盂和尚，一句話就洞明瞭大法。之後，他出任桐川東山妙覺寺住持。上堂開示說：『碓嘴花開，才能使得米價上漲；石頭路滑，方才顯出鈯斧的風範。藥山（Yaoshan，唐代禪師）的鼓聲和笛聲韻律相同，翻出新調卻成了古曲。鏡湖的波浪滔天涌動，流淌而來，明聖的水一片汪洋。』雖然我極力演說宗乘，只希望大家知道有這麼回事。大眾，山青水綠，蒼松翠竹，云田可以耕種，月泉可以捧飲，水足草豐，大家真是多福啊！』良久，禪師又說：『且說，這是什麼節拍？』 隨即擊打如意，說道：『昇平樂。』 上堂開示說：『不是心，不是佛，不是物，兩手相呈，和盤托出。提起它，傾國也難以酬謝；放下它，一文錢也不值。一百二十歲的老趙州（Zhaozhou，唐代禪師），牙齒都漏風了，還說有道無道。如同黑夜裡投擲珍珠，又有什麼奇怪的，以至於有人按劍相向。諸位同修真是可惜啊，坐在飯籮里卻叫餓，反而去胡餅上舔汁。』 逗留到今天，三七依舊是二十一。』 隨即豎起拂塵，說道：『寒山（Hanshan，唐代詩人）和拾得（Shide，唐代詩人）。』 上堂開示說：『唐明皇（公元712-756年）用劍斬紙人，李將軍（指李廣，西漢名將）用箭射穿石虎。什法師（鳩摩羅什，Kumarajiva，後秦時期佛經翻譯家），八歲就能舉起鐵磬，商邱開，能出入水火。』 所以說，稍微動一點念頭，就像鷂鷹飛過新羅（Silla，古朝鮮國家）；稍微產生一點情慾，就會被羈鎖萬劫。』 禪師拈起拂塵絲，說道：『這些東西雖然是栗棘蓬、金剛圈，會得的人覺得它不值一提。』
【English Translation】 English version Same life, same death; capable of weakness, capable of strength; releasing and retrieving. Within this lies the wondrous subtlety of intricate silk reeling. Enough, enough. I suspect that no one truly understands the lineage of Bodhidharma (達磨，禪宗始祖). The melody of high mountains and flowing water is a tune for a thousand years; the sentiment of white snow and spring sunshine is a heart for all time. If not Yantou (巖頭，Tang Dynasty Chan master) and Xuefeng (雪峰，Tang Dynasty Chan master), who could join me in composing this melody?
Chan Master Miao Ye Qi of Duofu Forest, Fengshan, Tiaoxi
His family had been Confucian scholars for generations. He entered Baoshou Temple and shaved his head. One day, Master Shou said to the assembly, 'This matter teaches you that there is nowhere to go.' The master heard this and felt restless in his walking and sitting, and thus had an awakening. He then visited many famous monks, all of whom esteemed him. Later, he visited the monk Yu'an Yu, and with one word, he understood the great Dharma. He then became the abbot of Miaojue Temple on Dongshan Mountain in Tongchuan. He ascended the hall and said, 'When the flowers bloom at the rice husker, the price of rice rises. When the stone road is slippery, the style of the axe is revealed.' The drum and flute of Yaoshan (藥山，Tang Dynasty Chan master) share the same rhythm, turning a new tune into an old melody. The waves of Mirror Lake surge to the sky, flowing and becoming the vast waters of Mingsheng.' Although I am diligently expounding the teachings, I only hope that everyone knows that this exists. Everyone, the mountains are green, the water is clear, the pines are verdant, and the bamboos are lush. The cloud fields can be cultivated, and the moon spring can be cupped in your hands. There is enough water and enough grass. Everyone is truly blessed!' After a long pause, the master said, 'Now, what is the rhythm?' He then struck the ruyi scepter and said, 'Peaceful Music.' He ascended the hall and said, 'Not mind, not Buddha, not object, presented with both hands, offered on a platter. Raising it, it is difficult to repay even with the wealth of a nation; lowering it, it is not worth a penny.' Old Zhaozhou (趙州，Tang Dynasty Chan master), at one hundred and twenty years old, with teeth that let the wind through, still speaks of having the Way or not having the Way. It is like throwing pearls in the dark night, so what is strange about someone drawing their sword in response?' It is a pity for you brothers, sitting in a rice basket and crying of hunger, yet licking the juice from sesame cakes.' Lingering until today, three sevens are still twenty-one.' He then raised the whisk and said, 'Hanshan (寒山，Tang Dynasty poet) and Shide (拾得，Tang Dynasty poet).' He ascended the hall and said, 'Emperor Ming of Tang (唐明皇，712-756 AD) used his sword to cut paper figures, and General Li (李廣，referring to Li Guang, a famous general of the Western Han Dynasty) shot through a stone tiger with an arrow. Master Shi (鳩摩羅什，Kumarajiva, a Buddhist translator during the Later Qin Dynasty), at eight years old, could lift an iron chime, and Shang Qiu Kai could enter and exit water and fire.' Therefore, it is said that with the slightest thought, it is like a hawk flying over Silla (新羅，ancient Korean kingdom); with the slightest arising of desire, one will be imprisoned for countless eons.' The master picked up the silk of the whisk and said, 'Although these things are like chestnut burrs and vajra circles, those who understand them do not value them at all.'
會么。分明月在梅花上。看到梅花早已遲。
山陰保寧端實嚴禪師
崑山孫氏子 修造示眾。拈如意曰。曏者里努力進前。出得一身白汗。便能拈一莖草。豎起玉殿瓊樓。若未得出身白汗。莖草自是莖草。玉殿瓊樓。自是玉殿瓊樓。畢竟如何。三臺須要大家催。擊如意一下。
越州大能仁寺盟石息禪師
山陰毛氏子 上堂。霜風凜冽。萬木凋殘。覿面之機。如何委悉。直饒會得。猶是時流見解。祇如三世諸佛不知有。黧奴白牯卻知有。日午打三更。面南看北斗。雖是右人向上全提。殊不知。能仁者里。鐘鼓與市語。互互交參。佛殿與山門。機機相應。一一天真。一一成現。畢竟諸人分上又作么生。良久曰。二由一有。一亦莫守。打破趙州關。放出子胡狗。喝一喝 上堂。舉盤山道。向上一路。千聖不傳。慈明道。向上一路。千聖不然。師曰。不傳不然。白日青天。拍案曰。畢竟如何是向上一路。便下座 問。如何是一。師曰。匾擔。曰意旨如何。即曰。挑磚挑瓦。
越州上虞龍田柏子地禪師
上堂。釋迦不出世。未見頭可履地。足可指天。達磨不西來。豈是夜能明晝能暗。然。一人整舊如新。一人刪繁取要。只為人人忘失己躬一段大事。不能返本窮源。故。有者個格調。流佈寰
【現代漢語翻譯】 現代漢語譯本： 會么？分明月在梅花上，看到梅花早已遲。
山陰保寧端實嚴禪師
崑山孫氏子，修造示眾。拈如意曰：『曏者里努力進前，出得一身白汗，便能拈一莖草，豎起玉殿瓊樓。若未得出身白汗，莖草自是莖草，玉殿瓊樓自是玉殿瓊樓。』 畢竟如何？三臺須要大家催。擊如意一下。
越州大能仁寺盟石息禪師
山**氏子，上堂。霜風凜冽，萬木凋殘。覿面之機，如何委悉？直饒會得，猶是時流見解。祇如三世諸佛不知有，黧奴白牯卻知有。日午打三更，面南看北斗。雖是右人向上全提，殊不知，能仁者里，鐘鼓與市語，互互交參。佛殿與山門，機機相應。一一天真，一一成現。畢竟諸人分上又作么生？良久曰：『二由一有，一亦莫守。打破趙州關，放出子胡狗。』喝一喝。上堂。舉盤山道：『向上一路，千聖不傳。』慈明道：『向上一路，千聖不然。』師曰：『不傳不然，白日青天。』拍案曰：『畢竟如何是向上一路？』便下座。問：『如何是一？』師曰：『匾擔。』曰：『意旨如何？』即曰：『挑磚挑瓦。』
越州上虞龍田柏子地禪師
上堂。釋迦（釋迦牟尼）不出世，未見頭可履地，足可指天。達磨（菩提達摩）不西來，豈是夜能明晝能暗？然，一人整舊如新，一人刪繁取要。只為人人忘失己躬一段大事，不能返本窮源。故，有者個格調，流佈寰
【English Translation】 English version: Will it? Clearly, the moon is on the plum blossom, but seeing the plum blossom is already late.
Zen Master Duanshi Yan of Baoning Temple in Shanyin
A son of the Sun family in Kunshan, demonstrating construction to the assembly. He raised his ruyi scepter and said, 'If you strive diligently here and break a sweat, you can pick up a blade of grass and erect a jade palace and a jeweled tower. If you haven't broken a sweat, a blade of grass is just a blade of grass, and a jade palace and a jeweled tower are just a jade palace and a jeweled tower.' What is the ultimate truth? The three platforms need everyone's urging.' He struck the ruyi scepter once.
Zen Master Mengshi Xi of Danengren Temple in Yuezhou
A son of the Shan family. He ascended the Dharma hall and said, 'The frost wind is biting, and all the trees are withering. How can the opportunity before our eyes be fully understood? Even if you understand it, it's still just the view of the times. It's like the Buddhas of the three worlds don't know it, but the dark-skinned slaves and white cows do know it. At noon, they strike the third watch, and they look at the Big Dipper facing south. Although the right person fully elevates upwards, they don't know that in Danengren, the bells and drums and market sounds intermingle. The Buddha hall and the mountain gate correspond to each other. Each is naturally true, and each is completely present. What are you all doing? After a long pause, he said, 'Two arise from one, but don't hold onto one. Break through Zhaozhou's barrier and release the Zihu dog.' He shouted once. He ascended the Dharma hall and quoted Panshan, saying, 'The upward path is not transmitted by a thousand sages.' Ciming said, 'The upward path is not like that of a thousand sages.' The master said, 'Not transmitted, not like that, broad daylight.' He slapped the table and said, 'What ultimately is the upward path?' Then he descended from his seat. Someone asked, 'What is one?' The master said, 'A carrying pole.' The person said, 'What is the meaning?' He immediately said, 'Carrying bricks and tiles.'
Zen Master Baizidi of Longtian Temple in Shangyu, Yuezhou
Ascending the hall: If Shakyamuni (釋迦牟尼) had not appeared in the world, we would not have seen a head that could be stepped on and feet that could point to the sky. If Bodhidharma (菩提達摩) had not come from the West, how could the night be bright and the day be dark? However, one person restores the old as new, and another simplifies and extracts the essentials. It is only because everyone has forgotten the great matter of their own bodies and cannot return to the root and exhaust the source. Therefore, there is this style that spreads throughout the universe.
中。多少人認奴作郎。證龜成鱉。所以龍田有愿。不欲打者鼓笛。何故。今日又作者個模樣。良久曰。待虛空點頭。與汝道破 上堂。說心說佛。三年陳醋生花。談妙談玄。十里煙墩失火。難同醜婦共春秋。一任盲人分早白。金烏沉夜半。玉犬吠雲中。從教繡出鴛鴦。里許線痕不露。祇如不通明暗路。坐斷往來機。如何話會。良久。喝一喝。
嘉興東塔為則范禪師
姑蘇吳江人 上堂。南天臺北五臺。踏破多少草煙。歷過無窮煙水。聽人所說底。盡情吐出。自己肯重底。飏在一邊。如何是諸人親切句。良久云。六六元來三十六。 卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第八
維揚嗣祖沙門(寶輪際源高旻了貞)輯
天臺國清 達珍 編
青原下宗鏡六世
嵩乳密禪師法嗣
淮安清江浦洪福靈焰燭禪師
本郡山陽毛氏子 上堂。僧問。占斷千峰。不假他力。乃上古風規。因甚三聖道。逢人則不出。出則便為人。師曰。賊身已露。曰應緣化物。方便為智。乃今時樞要。因甚興化道。逢人則出。出則不為人。師曰。龍頭蛇尾。曰和尚一向把斷要津。不通凡聖。即今開堂。為從三聖。為從興化。師曰。符到奉行。曰恁么則百千諸佛
【現代漢語翻譯】 現代漢語譯本： 唉！多少人認奴僕為丈夫，把烏龜的紋路當成鱉。所以龍田（地名，也可能指人）發願，不希望有人敲鑼打鼓。為什麼呢？今天又擺出這副模樣。過了很久說，『等虛空點頭，我就為你們說破。』 上堂說法，說心說佛，就像三年陳醋生出花。談論玄妙，就像十里煙墩失火。難以和醜陋的婦人共度春秋，任憑盲人分辨早晨和夜晚。金烏（太陽）沉入夜晚，玉犬（月亮）在雲中吠叫。任憑你們繡出鴛鴦，一絲線痕也不顯露。如果不能通達明暗之路，截斷往來的機鋒，又該如何對話呢？過了很久，大喝一聲。
嘉興東塔為則范禪師
姑蘇吳江人。上堂說法，南天臺（浙江天臺山），北五臺（山西五臺山），踏破了多少草地煙霧，經歷過無窮的煙波水路。聽別人所說的，全部吐露出來。自己肯定的，丟在一邊。什麼是諸位最親切的話語？過了很久說，『六六原來三十六。』
卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第八
維揚嗣祖沙門（寶輪際源高旻了貞）輯
天臺國清 達珍 編
青原下宗鏡六世
嵩乳密禪師法嗣
淮安清江浦洪福靈焰燭禪師
本郡山陽毛氏之子。上堂說法，僧人問：『佔據千峰，不依靠其他力量，這是上古的風範。為什麼三聖（禪宗祖師）說，遇到人就不說，說了就成了別人的？』禪師說：『賊身已經暴露。』僧人說：『應緣教化，方便是智慧，這是當今的關鍵。為什麼興化（禪宗祖師）說，遇到人就說，說了就不是自己的？』禪師說：『龍頭蛇尾。』僧人說：『和尚一向把斷要津，不通凡聖，如今開堂，是遵循三聖，還是遵循興化？』禪師說：『符到奉行。』僧人說：『這樣說來，百千諸佛……』
【English Translation】 English version: Alas! How many people recognize slaves as husbands, and mistake turtle patterns for soft-shelled turtles. Therefore, Longtian (place name, possibly a person) made a vow not to have drums and flutes played. Why? Today, you put on this appearance again. After a long time, he said, 'When the void nods, I will explain it to you.' Ascending the hall to preach, speaking of mind and speaking of Buddha, is like three-year-old aged vinegar producing flowers. Talking about the mysterious is like a fire breaking out in a ten-mile beacon tower. It is difficult to spend spring and autumn with an ugly woman, letting blind people distinguish morning and night. The golden crow (sun) sinks into the night, and the jade dog (moon) barks in the clouds. Let you embroider mandarin ducks, without revealing a trace of thread. If you cannot understand the path of light and darkness, and cut off the opportunity for interaction, how can you have a conversation? After a long time, he shouted.
Zen Master Weize of Dongta Temple, Jiaxing
A person from Wujiang, Suzhou. Ascending the hall to preach, South Tiantai (Mount Tiantai in Zhejiang), North Wutai (Mount Wutai in Shanxi), have trampled through countless grass and mist, and experienced endless smoke and water. What others say, spit it all out. What you affirm, throw it aside. What is the most intimate saying for everyone? After a long time, he said, 'Six sixes are originally thirty-six.'
卍 New Continued Canon, Volume 85, No. 1587, Zheng Yuan Lue Ji
Zheng Yuan Lue Ji, Volume 8
Compiled by Shramana Sizu of Weiyang (Baolun Jiyuan Gaomin Liao Zhen)
Edited by Dazhen of Guoqing Temple, Tiantai
Sixth Generation of Qingyuan Xiazongjing
Dharma Successor of Zen Master Songru Mi
Zen Master Lingyanzhu of Hongfu Temple, Qingjiangpu, Huai'an
A son of the Mao family from Shanyang in this prefecture. Ascending the hall to preach, a monk asked, 'Occupying a thousand peaks, not relying on other forces, this is the ancient style. Why did Sansheng (Zen ancestor) say that if you meet someone, you don't say it, and if you say it, it becomes someone else's?' The Zen master said, 'The thief's body has already been exposed.' The monk said, 'Responding to causes to teach and transform, convenience is wisdom, this is the key of today. Why did Xinghua (Zen ancestor) say that if you meet someone, you say it, and if you say it, it is not your own?' The Zen master said, 'A dragon's head and a snake's tail.' The monk said, 'The abbot has always controlled the vital pass, not allowing communication between the ordinary and the holy. Now that you are opening the hall, are you following Sansheng or following Xinghua?' The Zen master said, 'Follow the order when the talisman arrives.' The monk said, 'In that case, hundreds of thousands of Buddhas...'
水投水。歷代宗乘空合空。師曰。高枕枕頭春夢少。乃曰。先老人。現神應運。發軔於斯。建法幢立宗旨。鞭龍馴象。點鐵成金。歷來幾度春秋。即今山子湖波翻舌。相逢人不出。出則便為人。洪福莊柳漾金容。逢人則出。出則不為人。一任瞻之仰之。不妨道今佛古佛。如水投水。似空合空。卓拄杖曰。黃河三千年一度清 上堂。節令不相饒。倏忽蠶麥老。不圖十分豐稔。試看農忙舞蹈。風味一旦簇。新歲運依舊。恰好村歌社飲。西歌東倒。驚起拾得遇豐干。向道難難難。吸盡長淮玉影寒。更有寒山子。笑道易易易。一條界破青山色。驀喝一喝曰。有甚麼碑記。
淮安檀度南庵依禪師
上堂。白雲無變識。包裹千差。青山無異心。發育萬有。從上聖人。談經三百餘會。末後拈花。教外別傳。只為會參一貫。令他函谷關前紫氣。橫豎高三千丈。神光老子。依舊覓心。了不可得。今日觀音門下事同一家。騎燈籠入露柱里。拈露柱卓燈籠上。喝一喝曰。如是之法。我從佛聞 師示寂。命焚香集眾。乃說偈曰。百劫千生。不遺一句。今日為君。重新露布。微笑而逝。世壽六十七。僧臘四十三。塔全身於江浦西華之麓。
宗寶獨禪師法嗣(二人)
廬山歸宗天然是禪師
番禺曾氏子 上堂。大眾
【現代漢語翻譯】 現代漢語譯本 水投水。歷代宗乘空合空。師曰：『高枕枕頭春夢少。』乃曰：『先老人，現神應運，發軔於斯，建法幢立宗旨，鞭龍馴象，點鐵成金。歷來幾度春秋。即今山子湖波翻舌，相逢人不出，出則便為人。洪福莊柳漾金容，逢人則出，出則不為人。一任瞻之仰之，不妨道今佛古佛，如水投水，似空合空。』卓拄杖曰：『黃河三千年一度清。』 上堂。節令不相饒，倏忽蠶麥老。不圖十分豐稔，試看農忙舞蹈。風味一旦簇，新歲運依舊。恰好村歌社飲，西歌東倒。驚起拾得（Shi De，唐代僧人）遇豐干（Feng Gan，唐代僧人），向道難難難。吸盡長淮玉影寒。更有寒山子（Han Shan Zi，唐代隱士），笑道易易易。一條界破青山色。』驀喝一喝曰：『有什麼碑記？』
淮安檀度南庵依禪師
上堂。白雲無變識，包裹千差。青山無異心，發育萬有。從上聖人，談經三百餘會，末後拈花，教外別傳。只為會參一貫，令他函谷關前紫氣，橫豎高三千丈。神光老子（Shen Guang Lao Zi，禪宗二祖慧可的俗名），依舊覓心，了不可得。今日觀音（Guan Yin，菩薩名）門下事同一家，騎燈籠入露柱里，拈露柱卓燈籠上。喝一喝曰：『如是之法，我從佛聞。』師示寂，命焚香集眾，乃說偈曰：『百劫千生，不遺一句，今日為君，重新露布。』微笑而逝。世壽六十七，僧臘四十三。塔全身於江浦西華之麓。
宗寶獨禪師法嗣(二人)
廬山歸宗天然是禪師
番禺曾氏子。上堂。大眾
【English Translation】 English version Water thrown into water. The ancestral teachings of all dynasties are emptiness merging with emptiness. The master said, 'Sleeping soundly on a pillow, one has few spring dreams.' Then he said, 'The former elders, manifesting divine responses in accordance with the times, initiated things here, establishing the Dharma banner and setting up the tenets, whipping dragons and taming elephants, turning iron into gold. How many autumns have passed? Now, the waves of Shanzi Lake stir the tongue. When people meet, they do not emerge; if they emerge, they become ordinary people. The willows of Hongfu Village reflect golden faces; when they meet people, they emerge; when they emerge, they are no longer ordinary people. Let them gaze and admire as they please; it doesn't matter whether they speak of the present Buddha or the ancient Buddha, like water thrown into water, like emptiness merging with emptiness.' He struck his staff and said, 'The Yellow River clears once every three thousand years.' Ascending the hall. The seasons do not yield to each other; in an instant, the silkworms and wheat grow old. Unexpectedly, there is a great harvest; look at the farmers dancing busily. The flavor is all at once gathered; the new year's fortune remains the same. It is just right for village songs and communal drinking, singing to the west and falling to the east. Startling Shide (Shi De, a monk in the Tang Dynasty) who meets Feng Gan (Feng Gan, a monk in the Tang Dynasty), saying that it is difficult, difficult, difficult. Sucking up all the jade shadow of the long Huai River, it is cold. Even more, Hanshanzi (Han Shan Zi, a recluse in the Tang Dynasty) laughs and says it is easy, easy, easy. A line breaks the green mountain color.' Suddenly shouting a 'He!' he said, 'What kind of inscription is there?'
Chan Master Yi of Nan'an Temple, Tandu, Huai'an
Ascending the hall. White clouds have no changing knowledge, enveloping thousands of differences. Green mountains have no different mind, developing all things. The sages of the past spoke of scriptures in more than three hundred assemblies, and in the end, they picked flowers, transmitting separately outside the teachings. Only to understand and participate in the consistent, so that the purple energy in front of Hangu Pass is three thousand feet high and wide. Shenguang Laozi (Shen Guang Lao Zi, the secular name of Huike, the second patriarch of Zen), still seeks the mind, but cannot find it. Today, the affairs under the gate of Guanyin (Guan Yin, name of a Bodhisattva) are of the same family, riding lanterns into the dew pillars, picking up the dew pillars and placing them on the lanterns. Shouting a 'He!' he said, 'Such is the Dharma, I heard it from the Buddha.' The master passed away, ordering incense to be burned and gathering the assembly, and then said a verse: 'Hundreds of kalpas and thousands of lives, not omitting a single sentence, today for you, re-proclaiming it.' He passed away with a smile. His age was sixty-seven, and his monastic age was forty-three. His whole body was placed in a pagoda at the foot of Xihua Mountain in Jiangpu.
Successors of Chan Master Du of Zongbao (two people)
Chan Master Tianran of Guizong Temple, Lushan
A son of the Zeng family in Panyu. Ascending the hall. The assembly.
。只管將問來問。腳跟下有一段事。浮逼逼地。古人才開口。便知落處。一棒兩棒。總不回頭底。有甚麼打發處。驀卓拄杖曰。若向者里。開卻隻眼。堪與人天為師。復卓一下曰。若向者里。瞎卻隻眼。堪與佛祖為師。擲拄杖曰。且道。堪作甚麼。若無舉鼎㧞山力。千里烏騅不易騎 上堂。圓明瞭徹。猶落今時。聞見俱捐。且居意地。隨流得妙。勉強主張。總不與么頭角生也。大眾。須有脫身法始得 上堂。心不自心。因契道以名心。道不自道。因無心以名道。所以道絕玄微。心無體量。若言有道有心。猶是把起匙見之識。若言無心無道。依然靈龜曳尾之機。明暗掀翻。非其境界。同時殺活。豈是全提。才到龍門。已遭點額。汝等諸人。幸自好看。
千山龍泉剩人可禪師
上堂。剎竿向汝道了也。三門向汝道了也。四天王向汝道了也。法座燈籠向汝道了也。汝等諸人。還聞么。若未聞。山僧今日失利 上堂。舉寒山子偈曰。吾心似秋月。碧潭光皎潔。無物堪比倫。教我如何說。本權禪師和云。吾心似燈籠。點火內外紅。有物堪比倫。來朝日出東。山僧不惜眉毛。再示一偈。懞懂真懞懂。我心黑漆桶。何物堪比倫。好似海州接引寺路東角頭盛惡水底大瓦甕。大眾會么。你若不會。山僧又將第二杓。驀頭潑去
【現代漢語翻譯】 現代漢語譯本： 只管提問。腳下有一段公案，非常緊迫。古人一旦開口，便知道落腳之處。一棒兩棒打下去，總不回頭。有什麼解決的辦法呢？猛地拄了一下禪杖說：『如果在這裡，睜開一隻眼，就可以做人天的導師。』又拄了一下禪杖說：『如果在這裡，瞎掉一隻眼，就可以做佛祖的導師。』扔掉禪杖說：『那麼，究竟能做什麼呢？如果沒有舉鼎拔山的力量，千里烏騅馬也不容易駕馭。』 上堂說法：圓滿明澈，仍然落在當下。聞與見都捨棄，且安住在意念之地。隨順潮流而得妙處，勉強主張則總是不合時宜。各位，必須要有脫身之法才行。 上堂說法：心不是自身的心，因為與道契合才名為心。道不是自身的道，因為無心才名為道。所以說道超越玄妙，心沒有形體。如果說有道有心，仍然是拿著湯匙見食物的見識。如果說無心無道，依然是靈龜曳尾的機鋒。明與暗都掀翻，不是它的境界。同時殺與活，豈是全部提持。才到龍門，已經遭到點額。你們各位，好好地看吧。
千山龍泉剩人可禪師
上堂說法：剎竿（寺院中高聳的竿子）已經向你們說了。三門（寺院的三個門）已經向你們說了。四大天王（佛教的護法神）已經向你們說了。法座燈籠已經向你們說了。你們各位，還聽見了嗎？如果沒聽見，山僧我今天就失利了。 上堂說法：引用寒山子（唐代詩人，隱居天臺山寒巖）的偈語說：『我的心像秋天的月亮，在碧綠的深潭中光亮皎潔。沒有事物可以比擬，教我如何說呢？』本權禪師（禪師名號）和道：『我的心像燈籠，點火后內外通紅。有事物可以比擬，來日太陽從東方升起。』山僧我不惜眉毛，再說一偈：『懵懂真懵懂，我的心像黑漆桶。什麼事物可以比擬？好似海州接引寺路東角頭盛惡水的大瓦甕。』各位會了嗎？如果你們不會，山僧我又將第二勺，劈頭潑去。
【English Translation】 English version: Just keep asking questions. There's a case at hand right under your feet, very pressing. Once the ancients opened their mouths, they knew where to land. One strike, two strikes, never looking back. What's the solution? He abruptly struck his staff and said, 'If here, you open one eye, you can be a teacher for humans and gods.' He struck the staff again and said, 'If here, you blind one eye, you can be a teacher for Buddhas and ancestors.' He threw down the staff and said, 'Then, what can you do? If you don't have the strength to lift a tripod and uproot a mountain, the thousand-mile black steed is not easy to ride.' Ascending the hall to preach: Perfect and clear, still falling in the present. Abandoning hearing and seeing, and dwelling in the realm of thought. Following the flow to gain the subtlety, forced assertion is always out of sync. Everyone, you must have a way to escape. Ascending the hall to preach: The mind is not its own mind, because it is in harmony with the Tao that it is named mind. The Tao is not its own Tao, because it is without mind that it is named Tao. Therefore, the Tao transcends the mysterious, and the mind has no form. If you say there is Tao and mind, it is still the knowledge of seeing food with a spoon. If you say there is no mind and no Tao, it is still the opportunity of the spirit turtle dragging its tail. Overturning light and darkness is not its realm. Killing and enlivening at the same time, how can it be fully upheld? Only when you arrive at Dragon Gate, you have already been marked on the forehead. All of you, take a good look for yourselves.
Chan Master Shengren Ke of Longquan Temple in Qianshan
Ascending the hall to preach: The flagpole (a tall pole in the temple) has already spoken to you. The three gates (the three gates of the temple) have already spoken to you. The Four Heavenly Kings (Buddhist guardian deities) have already spoken to you. The Dharma seat and lanterns have already spoken to you. All of you, have you heard? If you haven't heard, I, the monk, have lost today. Ascending the hall to preach: Citing the verse of Hanshanzi (Tang Dynasty poet, recluse in Hanyan, Tiantai Mountain): 'My heart is like the autumn moon, bright and clear in the green pool. Nothing can compare, how can I say it?' Chan Master Benquan (Chan Master's name) responded: 'My heart is like a lantern, red inside and out when lit. There is something to compare it to, the sun rises in the east tomorrow.' I, the monk, do not spare my eyebrows and offer another verse: 'Muddled, truly muddled, my heart is like a black lacquer bucket. What can compare to it? It's like a large earthenware jar at the northeast corner of the road to Jieyin Temple in Haizhou, filled with foul water.' Do you all understand? If you don't understand, I, the monk, will throw the second ladle at your heads.
也。卓拄杖下座。
覺浪盛禪師法嗣(十一人)
金陵棲霞竺庵成禪師
湖南人 上堂。老驥伏櫪。志在千里。烈士暮年。壯心不已。諸仁者。莫謂歲暮年殘解制放參。便乃出入無禮。須知古人云。大事已明。如喪考妣。方今叢林下衰。師法混濫。許多白頭老翁作準。幾個黃口小兒。拂子手卷。胡亂打發。社廟城隍。搖唇鼓嘴。不惟正信之士不生信心。且令彼義學沙門。終身埋頭故紙。遂謂我少林宗風不過。也只是者個意旨。安知一回親見飲牛人。不向溪邊閑洗耳 結制上堂。威音那畔。空劫已前。直饒會得十萬八千。若向達磨西來。尋蹤覓跡。敢保此事。驢年也未夢見在。到者里德山棒臨濟喝。一場忙亂。其餘念言語漢。到攝山門下。只向他道。汝得恁么無慚愧生。但向諸方學來的。奇言妙語。峻峭機鋒。直須拋向東洋大海。此是閨閣中物。不得舉著。若也舉著。誤賺生平。二六時中。各宜剔起眉毛。瞠開眼孔。壁立萬仞。更向飯籮邊廁坑頭。拶斷命根。庶幾不負一向行腳。其或悠悠揚揚。空過一冬。莫怪攝山不相為好。
杭州崇光觀濤奇禪師
示眾。舉僧問洞山。三身中那身說法。山曰。吾常於此切。僧后問曹山。吾常於此切。意旨如何。曹曰。要頭斫取去。又問雪峰。峰以拄杖
【現代漢語翻譯】 也。卓拄杖下座。
覺浪盛禪師法嗣(十一人)
金陵棲霞竺庵成禪師
湖南人。上堂。老驥伏櫪，志在千里；烈士暮年，壯心不已。諸位仁者，莫要說歲末年終，解制放參，便可以出入無禮。須知古人云：『大事已明，如喪考妣。』如今叢林衰敗，師法混亂。許多白頭老翁充當標準，幾個黃口小兒，拿著拂子手卷，胡亂應付。社廟城隍，搖唇鼓舌。不僅讓正信之士不生信心，而且讓那些義學沙門，終身埋頭故紙堆，就說我少林宗風不過如此。哪裡知道一旦親眼見到飲牛人，就不會在溪邊閑洗耳朵。結制上堂。威音王佛（過去佛名）那畔，空劫（佛教時間概念，指極長的時間）以前，即使領會了十萬八千，如果向達磨（菩提達摩）西來（指禪宗傳入中國）尋蹤覓跡，我敢保證這件事，驢年也休想夢見。到了這裡，德山（德山宣鑒禪師）棒喝，臨濟（臨濟義玄禪師）棒喝，一場忙亂。其餘唸誦言語的漢子，到了攝山門下，只對他們說：『你竟然如此不知羞愧！』但凡從各處學來的奇言妙語，峻峭機鋒，都必須拋向東洋大海。這些是閨閣中的東西，不得提起。如果提起，就會耽誤一生。二六時中（一天二十四小時），各自應該提起眉毛，睜大眼睛，像壁立萬仞一樣堅定，更要在飯籮邊、廁坑頭，拶斷命根（斷絕生死輪迴的根本），或許才不辜負一直以來的行腳參訪。如果悠悠揚揚，空過一冬，不要怪攝山不與你方便。
杭州崇光觀濤奇禪師
示眾。舉僧問洞山（洞山良價禪師）。三身（佛的三種化身：法身、報身、應身）中哪身說法？洞山說：『我常於此切。』僧人後來問曹山（曹山本寂禪師）：『我常於此切』，意旨如何？曹山說：『要頭就砍去拿走。』又問雪峰（雪峰義存禪師）。雪峰用拄杖
【English Translation】 Also. Zhuo descended from the seat with his staff.
Dharma Heirs of Zen Master Juelang Sheng (Eleven People)
Zen Master Zhu'an Cheng of Qixia Temple in Jinling (Nanjing)
A native of Hunan. At the Dharma Hall: 'An old steed in the stable still aspires to travel a thousand li; a hero in his twilight years still has boundless ambition.' All of you, do not say that at the end of the year, after the lifting of restrictions and the dismissal of participants, you can be impolite in your comings and goings. You must know that the ancients said, 'When the great matter is clear, it is like losing one's parents.' Nowadays, the monasteries are declining, and the Dharma is confused and abused. Many white-haired old men act as standards, and a few young children carelessly deal with things using whisks and scrolls. The local deities and city gods move their lips and wag their tongues. Not only do people of true faith not generate confidence, but they also cause those scholars of Buddhist doctrines to bury themselves in old papers for their entire lives, and then say that the Shaolin school of Zen is nothing more than this. How do they know that once they personally see the ox-herder, they will not idly wash their ears by the stream? At the beginning of the retreat: 'Before the Buddha Wei Yin Wang (a past Buddha), before the empty kalpa (an extremely long period of time in Buddhism), even if you understand ten thousand eight thousand, if you seek traces of Bodhidharma's (達磨) coming from the West (referring to the introduction of Zen Buddhism to China), I guarantee that you won't even dream of this matter in the year of the donkey. Here, Deshan's (德山宣鑒禪師) stick and Linji's (臨濟義玄禪師) shout are just a busy mess. As for the men who recite words, when they come to the gate of Sheshan, just say to them, 'How can you be so shameless!' All the strange words and wonderful phrases, the sharp and steep opportunities that you have learned from various places, you must throw them into the Eastern Ocean. These are things for the boudoir and should not be mentioned. If you mention them, you will mislead your whole life. At all times, you should each raise your eyebrows, open your eyes wide, stand firm like a ten-thousand-仞 (unit of length) wall, and even more so, by the rice basket and the toilet pit, sever the root of life (the root of birth and death), so that you may not fail your usual pilgrimage. If you drift along aimlessly and waste a winter, don't blame Sheshan for not being kind to you.'
Zen Master Qi Guantao of Chongguang Temple in Hangzhou
Instructing the assembly: 'A monk asked Dongshan (洞山良價禪師), 'Which of the three bodies (the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya) preaches the Dharma?' Dongshan said, 'I am always cutting here.' Later, the monk asked Caoshan (曹山本寂禪師), 'What is the meaning of 'I am always cutting here'?' Caoshan said, 'If you want the head, take it and chop it off.' He also asked Xuefeng (雪峰義存禪師). Xuefeng used his staff
擘口打曰。我也曾到洞山來。師曰。且道。吾常於此切。意作么生。一僧拂袖便出。師曰。情知你恁么去。一僧曰。白鷺下田千點雪。黃鸝上樹一枝花。師曰。引不著。曰和尚意作么生。師曰。試看山僧舌頭在么。乃曰。吾常於此切。丫角女子齒門缺。要頭斫取去。不祥之事天下諱。我也曾到洞山來。未肯將身一處埋。今日分明重舉似。布穀催耕啼深樹。聲聲流血勸農忙。莫待秋來少官賦。
吉水龍華梅逢忍禪師
住蕪湖興國 上堂。僧問。如何是衲僧本分事。師曰。赤腳趁麒麟。僧擬議。師便打。乃曰。芭蕉無耳。聞雷而長。葵萼無眼。向日而傾。石獅子眼耳俱足。為甚麼迅雷震天。渠總不驚。紅葉滿地。他亦不顧。當知眼耳非功。聲色無緣。是你諸人。二六時中。應聲應色的。又是個甚麼。若不藍田射石虎。幾乎誤殺李將軍 上堂。僧問。豁開戶牖。坐斷乾坤時如何。師曰。天共白雲曉。曰和尚又恁么去也。師曰。善能高鑒。曰我行荒草里。師又入深村。師曰。偶然撥草。不覺傷蛇。乃曰。從上祖師。信腳行隨口道。後代兒孫。巧生計較剛道。有賓有主。有玄有要。通宗通途。挾帶兼妙。壽昌今日咬定牙關。分明向諸人說。也是㶚陵橋上望西川 示眾。獅子兒騰空返擲。俊鷂子不戀舊窠。本分道流。
【現代漢語翻譯】 現代漢語譯本 （僧人）張口就問：『我也曾到洞山（地名，也指洞山良價禪師）來過。』 禪師說：『那麼你說說，我經常在這裡『切』，是什麼意思？』 一個僧人拂袖便走。 禪師說：『早就知道你會這樣。』 一個僧人說：『白鷺飛下田野，像是千點白雪，黃鸝飛上樹梢，點綴一枝鮮花。』 禪師說：『不貼切。』 （僧人）問：『和尚您的意思是什麼？』 禪師說：『你試試看山僧的舌頭還在不在？』 於是說：『我經常在這裡『切』，就像缺了牙齒的少女。想要我的頭，就砍去拿走吧。不祥的事情，天下都避諱。我也曾到洞山來過，不肯將自己埋在一處。今天分明地重新說起，布穀鳥催促耕種，在深樹中啼叫，聲聲流血，勸告農人辛勤勞作，不要等到秋收時，少了要交給官府的賦稅。』
吉水龍華梅逢忍禪師
住持蕪湖興國寺，上堂說法。僧人問道：『什麼是衲僧（指僧人）的本分事？』 禪師說：『赤腳追趕麒麟（古代傳說中的一種瑞獸）。』 僧人猶豫不決，禪師便打了他。 於是說：『芭蕉沒有耳朵，卻因雷聲而生長；葵花的花萼沒有眼睛，卻向著太陽傾斜。石獅子眼耳俱全，為什麼迅雷震天，它總是不驚，紅葉滿地，它也不顧？應當知道眼耳並非功用，聲色與它無緣。是你們這些人，在一天十二個時辰中，對聲音和顏色都有反應，又是個什麼東西？若不是藍田射石虎的故事，幾乎誤殺了李廣將軍。』 上堂說法。僧人問道：『豁然打開門窗，端坐于天地之間時，如何？』 禪師說：『天空與白雲一同明亮。』 （僧人）說：『和尚您又這樣說了。』 禪師說：『很會鑑別。』 （僧人）說：『我行走在荒草中。』 禪師說：『我又進入了深村。』 禪師說：『偶然撥開草叢，不覺驚動了蛇。』 於是說：『從前的祖師，隨心而行，隨口而說。後代的兒孫，巧于算計，硬說有賓有主，有玄妙有要領，精通宗門，精通途徑，兼帶巧妙。壽昌（梅逢忍禪師自稱）今天咬緊牙關，分明地向你們說，這也是在㶚陵橋上望西川（四川）。』 開示大眾。獅子兒騰空翻轉，矯健的鷂鷹不留戀舊巢。本分的修行人。
【English Translation】 English version A monk opened his mouth and asked: 'I have also been to Dongshan (place name, also refers to Zen Master Liangjie of Dongshan).' The Zen master said: 'Then tell me, what does it mean that I often 'cut' here?' A monk flicked his sleeves and left. The Zen master said: 'I knew you would do that.' A monk said: 'White egrets descend on the fields like a thousand specks of snow, and orioles perch on the branches, adorning a single flower.' The Zen master said: 'Not relevant.' The monk asked: 'What is your meaning, Master?' The Zen master said: 'Try to see if the mountain monk's tongue is still there?' Then he said: 'I often 'cut' here, like a girl with missing teeth. If you want my head, cut it off and take it. Inauspicious things are avoided by all under heaven. I have also been to Dongshan, unwilling to bury myself in one place. Today I clearly repeat it, the cuckoo urges plowing, calling in the deep trees, its cries like bleeding, urging farmers to work hard, lest the taxes paid to the government be less in the autumn.'
Zen Master Mei Fengren of Longhua, Jishui
Residing at Xingguo Temple in Wuhu, he ascended the hall to preach. A monk asked: 'What is the fundamental matter of a mendicant monk?' The Zen master said: 'Chasing a Qilin (a mythical auspicious beast) barefoot.' The monk hesitated, and the Zen master struck him. Then he said: 'The banana tree has no ears, yet it grows because of thunder; the calyx of the sunflower has no eyes, yet it leans towards the sun. The stone lion has both eyes and ears, why is it not startled by the thunder that shakes the heavens, and why does it ignore the red leaves that cover the ground? You should know that eyes and ears are not merit, and sound and color have no connection with it. What are you people, who respond to sounds and colors in every moment of the day?' If it were not for the story of Lantian shooting a stone tiger, General Li Guang would have been mistakenly killed.' Ascending the hall to preach. A monk asked: 'What is it like when the doors and windows are wide open, and one sits firmly between heaven and earth?' The Zen master said: 'The sky and white clouds are bright together.' The monk said: 'Master, you speak like that again.' The Zen master said: 'Very good at discerning.' The monk said: 'I walk in the wild grass.' The Zen master said: 'I have entered the deep village again.' The Zen master said: 'Accidentally parting the grass, I unknowingly startled a snake.' Then he said: 'The ancestral masters of the past acted according to their hearts and spoke according to their mouths. Later generations are clever at calculating, insisting that there are guest and host, there are profound and essential, proficient in the sect, proficient in the path, and also possessing ingenuity. Shouchang (Zen Master Mei Fengren referring to himself) today clenches his teeth and clearly tells you, this is also like looking at Xichuan (Sichuan) from the 㶚陵 Bridge.' Instructing the assembly. The lion cub leaps and somersaults in the air, the swift falcon does not linger in its old nest. A mendicant of true nature.
別有生機一路。試請相見。一僧才出。師曰。不是。僧擬申語。師便打。
金陵天界巨音選禪師
上堂。杲日當空。大地生靈。受屈明星出現。瞿曇剛被眼瞞。縱使三七日內。觀想思惟。也只救得一半。更有那一半。從古至今。未有人救得。諸方老宿。不得已應病與藥。于無言說處立言說。只要你歇卻馳求心。你若更向伊語句上。尋討轉見。刺腦入膠盆。畢竟如何得諦當去。卓一卓曰。貪觀天上月。失卻手中橈 上堂。一根既返源。六根成解脫。釋迦老子。開了口合不得。十方俱擊鼓。十處一齊聞。觀世音菩薩。拈得頭來失卻尾。如何是諸佛出身處。東山水上行。大小祖師伎倆。也祇到與么地。山僧今日避諱不及。有個奇特商量處。聊與諸人。旁通一線。良久。驀拈杖卓一卓曰。臨崖看滸眼。特地一場愁。
廣東曹溪石濂汕禪師
上堂。打開布袋口。飛走天蝴蝶。撞碎太虛空。風光都漏泄。到者里又說甚麼。不是心不是佛。麻三斤乾屎橛。此非畫餅充飢。也是望梅止渴。既然。古錐南天北地。何妨大汕東話西說。棒不枯不止。舌不爛不歇。累他八臂那吒。十字街頭叫屈。可憐牛過窗欞。只有尾巴過不得 七期上堂。丈夫兒莫癡坐。又不如提婆達多。者一個毀法謗佛不甘心。雖在極惡魔中。到
【現代漢語翻譯】 現代漢語譯本 還有另一條充滿生機的道路。請嘗試去發現它。一位僧人剛走出來。禪師說：『不是。』僧人正要辯解。禪師就打了他。
金陵天界寺巨音選禪師
上堂說法。太陽高照天空。大地萬物充滿生機。即使啟明星出現。瞿曇（釋迦牟尼佛的別稱）仍然被眼睛所矇蔽。縱然在三七二十一天內。觀想和思惟。也只能救度一半。還有那一半。從古至今。沒有人能夠救度。各地的老禪師們。不得已才應病下藥。在無法言說之處設立言說。只是想要你們停止追逐外物的妄心。你們如果更在這些語句上。尋根究底反而會。刺腦入膠盆（比喻越陷越深）。到底要如何才能得到真諦呢？』用禪杖敲擊一下說：『貪戀觀看天上的月亮。卻失去了手中的船槳。』上堂說法。一根（指六根中的一根）既然返回本源。六根就能得到解脫。釋迦老子。開了口卻合不上。十方同時敲鼓。十處同時聽到。觀世音菩薩。撿起了頭卻丟了尾。什麼是諸佛的出身之處？東山在水上行走。大小祖師的伎倆。也只是到這種地步。山僧我今天避諱不及。有個奇特的商量之處。姑且和各位。旁敲側擊地溝通一下。』良久。突然拿起禪杖敲擊一下說：『臨近懸崖才看清渾濁的眼睛。白白地徒增一場憂愁。』
廣東曹溪石濂汕禪師
上堂說法。打開布袋口。飛出天上的蝴蝶。撞碎了太虛空。美好的風光都泄漏了出來。到了這裡又要說什麼呢？不是心也不是佛。麻三斤乾屎橛（禪宗術語，指無意義的事物）。這並非畫餅充飢。也只是望梅止渴。既然如此。各位有志之士無論來自南方還是北方。何妨聽我大汕在這裡東說西說。禪杖不枯竭就不會停止。舌頭不爛就不會停歇。累得八臂那吒。在十字街頭叫屈。可憐的牛要過窗戶。只有尾巴過不去。』七期上堂。大丈夫不要癡迷地坐禪。還不如提婆達多（釋迦牟尼佛的堂弟）。這個人譭謗佛法不甘心。即使身處極惡的魔道中。
【English Translation】 English version There is another path full of vitality. Please try to see it. A monk just came out. The master said, 'No.' The monk was about to explain. The master hit him.
Chan Master Juyin Xuan of Tianjie Temple in Jinling
Ascending the hall to preach. The sun shines brightly in the sky. All living things on earth are full of vitality. Even if Venus appears. Gautama (another name for Shakyamuni Buddha) is still blinded by the eyes. Even within twenty-one days. Of contemplation and reflection. It can only save half. There is still half. From ancient times to the present. No one has been able to save it. The old masters of various places. Had to prescribe medicine according to the disease. Establish words where there is no speech. Just want you to stop chasing after external things. If you search for the root in these sentences. Instead, it will. Stick your brain into a glue pot (a metaphor for getting deeper and deeper). How can you get the truth? 'Tap with a Zen stick and say: 'Greedy to watch the moon in the sky. But lost the oar in hand.' Ascending the hall to preach. Once a root (referring to one of the six roots) returns to its source. The six roots can be liberated. Shakya Laozi. Opened his mouth but couldn't close it. Ten directions beat drums at the same time. Ten places heard at the same time. Avalokitesvara Bodhisattva. Picked up the head but lost the tail. What is the birthplace of all Buddhas? Dongshan walks on the water. The tricks of the great and small patriarchs. It's just to this point. I, the mountain monk, cannot avoid it today. There is a peculiar place to discuss. Let me communicate with you all. 'After a long time. Suddenly picked up the Zen stick and tapped it, saying: 'Only when you are near the cliff can you see the turbid eyes clearly. It's just a waste of worry.'
Chan Master Shilian Shan of Caoxi, Guangdong
Ascending the hall to preach. Open the mouth of the cloth bag. Fly out the butterflies in the sky. Shattered the void. The beautiful scenery is all leaked out. What are you going to say here? Neither mind nor Buddha. Three pounds of flax, a dry dung spatula (a Zen term, referring to meaningless things). This is not drawing cakes to satisfy hunger. It's just quenching thirst by looking at plums. If so. Whether you are from the south or the north. Why not listen to me, Da Shan, talking east and west here. The Zen stick will not stop if it is not dry. The tongue will not stop if it is not rotten. Tired of the eight-armed Nata. Crying injustice in the crossroads. It's a pity that the cow wants to pass through the window. Only the tail can't pass. 'Ascending the hall in the seventh period. A real man should not sit in meditation foolishly. It's better than Devadatta (Shakyamuni Buddha's cousin). This person is not reconciled to slandering the Dharma. Even in the extremely evil demon path.
有些大丈夫底氣度。你不見。他直至於今。生陷地獄。如登三禪天快樂。到者里。佛也無可擺佈。諸昆季。果是者等不避生死。獨步獨行底。任是魔頭也。算他撐天拄地一個。顧眾云。若道我認賊為子。不妨自我罪過。
吉州青原嘯峰然禪師
鎮江丹徒人。宋倪文節公之後。明天啟壬戌。舉進士。與集生余公。同參狗子無佛性話。一日倚杖忽然定去。不覺念無字出口。忽前後際斷。乙酉。解綬剃染。丁亥。參天界盛于報恩。入室次。界擒住曰。狗子有佛性也無。師曰。道甚麼有無。界曰。汝猶作道理會在。速道。師連聲曰。道不得。界曰。汝為甚又道不得。師曰。領。界打曰。領個甚麼。師擬對。界復打曰。要汝從者里親見趙州。師珍重而出。次早。界又問。我昨日疑你者公案。師擬對。界乃呵呵大笑。師忽大悟。方禮謝。界曰。你適來。會得我者一笑么。師曰。鯨吞海水盡。露出珊瑚枝。界然之 上堂。良久。擊拂子曰。然阇黎真可笑。七十從心從所好。佛祖於我如浮雲。疏水曲肱堪自傲。有何禪有何道。聖諦不為階不落。昔年騎虎把尾行。今日騎虎頭先掉。中間弄出類難齊。獨上千峰時一嘯。唱歌須待帝鄉人。新豐曲子非常調。從今洗耳聽清音。回途且看兼中到。珍重。
江寧天界方融璽禪師
【現代漢語翻譯】 現代漢語譯本 有些人具有大丈夫的氣概和膽識。你難道沒看到嗎？他直到現在，即使身陷地獄，也像身處三禪天一樣快樂。到了這種境界，佛也對他無可奈何。各位同修，如果真能做到這種不避生死、獨立獨行，那麼即使是魔頭，也會認為他是頂天立地的人物。我告訴大家，如果我說我認賊作父，那不妨由我來承擔罪過。
吉州青原嘯峰然禪師
是鎮江丹徒人，是宋朝倪文節公的後代。明天啟壬戌年（1622年）考中進士。與集生余公一起參究『狗子無佛性』的話頭。有一天，他靠著枴杖忽然入定，不知不覺念出『無』字。忽然前後際斷。乙酉年（1645年），辭官剃度出家。丁亥年（1647年），參訪天界盛禪師于報恩寺。入室請益時，盛禪師抓住他問：『狗子有佛性還是沒有？』然禪師說：『說什麼有無？』盛禪師說：『你還在用道理來理解。快說！』然禪師連聲說：『說不得。』盛禪師說：『你為什麼又說不得？』然禪師說：『領會了。』盛禪師打了他一下說：『領會了什麼？』然禪師想要回答，盛禪師又打了一下說：『要你從這裡親見趙州！』然禪師恭敬地退了出來。第二天早上，盛禪師又問：『我昨天懷疑你的那個公案。』然禪師想要回答，盛禪師就呵呵大笑。然禪師忽然大悟，這才禮拜感謝。盛禪師說：『你剛才，領會到我這一笑了嗎？』然禪師說：『鯨吞海水盡，露出珊瑚枝。』盛禪師認可了他。 上堂說法，良久，拿起拂塵說：『然阇黎真可笑，七十從心從所好。佛祖於我如浮雲，疏水曲肱堪自傲。有何禪有何道，聖諦不為階不落。昔年騎虎把尾行，今日騎虎頭先掉。中間弄出類難齊，獨上千峰時一嘯。唱歌須待帝鄉人，新豐曲子非常調。從今洗耳聽清音，回途且看兼中到。珍重。』
江寧天界方融璽禪師
【English Translation】 English version Some great men have the spirit and courage of a hero. Haven't you seen? Even now, even if he is trapped in hell, he is as happy as being in the Third Dhyana Heaven. Reaching this state, even the Buddha can do nothing about him. Fellow practitioners, if you can truly achieve this kind of fearlessness of life and death, and walk alone, then even a demon will consider him a towering figure. I tell you all, if I say I recognize a thief as my father, then let me bear the sin.
Chan Master Xiaofeng Ran of Qingyuan, Jizhou
He was a native of Dantu, Zhenjiang, and a descendant of Ni Wunjie Gong of the Song Dynasty. In the Renxu year of the Tianqi era of the Ming Dynasty (1622), he passed the imperial examination. Together with Ji Sheng Yu Gong, he studied the topic of 'Does a dog have Buddha-nature?' One day, he leaned on his staff and suddenly entered samadhi, unconsciously uttering the word 'Wu' (no). Suddenly, the past and future were cut off. In the Yiyou year (1645), he resigned from his official position and shaved his head to become a monk. In the Dinghai year (1647), he visited Chan Master Tianjie Sheng at Baoen Temple. During an interview, Chan Master Sheng grabbed him and asked: 'Does a dog have Buddha-nature or not?' Chan Master Ran said: 'What are you talking about, existence or non-existence?' Chan Master Sheng said: 'You are still trying to understand with reason. Speak quickly!' Chan Master Ran repeatedly said: 'Cannot be spoken.' Chan Master Sheng said: 'Why can't you speak?' Chan Master Ran said: 'Understood.' Chan Master Sheng hit him and said: 'Understood what?' Chan Master Ran wanted to answer, but Chan Master Sheng hit him again and said: 'I want you to personally see Zhaozhou from here!' Chan Master Ran respectfully withdrew. The next morning, Chan Master Sheng asked again: 'I doubted you about that koan yesterday.' Chan Master Ran wanted to answer, but Chan Master Sheng laughed heartily. Chan Master Ran suddenly had a great enlightenment, and then bowed and thanked him. Chan Master Sheng said: 'Just now, did you understand my laughter?' Chan Master Ran said: 'The whale swallows the sea, revealing coral branches.' Chan Master Sheng acknowledged him. Ascending the Dharma hall, after a long silence, he picked up the whisk and said: 'Ran Ajari is truly laughable, at seventy, he does as he pleases. Buddhas and ancestors are like floating clouds to me, I am proud to wash water and rest my arm. What Zen is there, what Dao is there? The holy truth is neither a ladder nor a fall. In the past, I rode a tiger by holding its tail, today I ride a tiger and drop its head first. In the middle, I create things that are difficult to classify, alone I climb a thousand peaks and howl. Singing must wait for the people of the imperial capital, the tune of Xin Feng is extraordinary. From now on, wash your ears and listen to the clear sound, on the way back, look at the arrival in the middle. Treasure it.'
Chan Master Fang Rongxi of Tianjie, Jiangning
上堂。釋迦佛成道。拄杖子化龍。惟此一事實好。日多犯重。道得著。與他三十棒。道不著。也與他三十棒。何為如此。不見。世尊睹明星嘆曰。奇哉一切眾生。俱有如來智慧德相。但以妄想執著。不能證得。拄杖子。既與佛同時成化。當與佛共鼻出氣。會么。遠離妄想及諸取。令心所向皆無礙 上堂。僧問。狹路相逢時如何。師曰。真對頭。曰當面錯過時如何。師曰。好相識。曰驀直撞著布袋時如何。師曰。與我一文錢。曰者一文錢。有何用處。師曰。換人眼睛。曰還換得虛空么。師曰。得。曰虛空作么生換。師曰。北斗面南看。曰果然於法自在。師曰。今日且放過。
建昌壽昌其天浩禪師
虔州信豐楊氏子 上堂。我若放開。直得冰河發𦦨。枯木生花。拽取赭山古寺疊。向興國山門揮灑。同雷電咳唾成風雲。恁么則冬至月頭。本不曾添一線。夏至月尾。亦不曾減一絲。可以促千百劫於一剎那。可以延一剎那。而洞觀千百劫。
新城福山石潮寧禪師
參覺浪盛。命充第二座。一日茶次。聞覺舉壽昌老祖。臨濟三頓棒頌。恍如千層網底跳出。即呈偈曰。黃金宮殿水晶床。特地迷人者一場。翻轉面門誰是我。看他白晝鬼分贓。覺閱而笑之 上堂。舉僧問雲門。如何是塵塵三昧。門曰。
【現代漢語翻譯】 現代漢語譯本 上堂。釋迦佛（Sakyamuni Buddha）成道。拄杖子化龍。只有這件事最好。每天都在犯錯。說得對，打他三十棒。說不對，也打他三十棒。為什麼這樣？沒看見世尊（World-Honored One）看見明星感嘆說：『奇哉，一切眾生，都具有如來（Tathagata）的智慧德相，只是因為妄想執著，不能證得。』拄杖子既然與佛同時成化，應當與佛共鼻出氣。明白嗎？遠離妄想和各種執取，讓心所向往的都沒有阻礙。 上堂。僧人問：『狹路相逢時如何？』 禪師說：『真是冤家對頭。』 僧人說：『當面錯過時如何？』 禪師說：『是好相識。』 僧人說：『猛然撞到布袋時如何？』 禪師說：『給我一文錢。』 僧人說：『這一文錢，有什麼用處？』 禪師說：『換人眼睛。』 僧人說：『還能換得虛空嗎？』 禪師說：『能。』 僧人說：『虛空怎麼換？』 禪師說：『北斗面朝南看。』 僧人說：『果然於法自在。』 禪師說：『今天且放過。』 建昌壽昌其天浩禪師 虔州信豐楊氏子 上堂。我若放開，就能讓冰河發芽，枯木生花，拽取赭山古寺疊起來，向興國山門揮灑，同雷電一起咳唾成風雲。這樣，冬至月初，本來不曾添一線，夏至月末，也不曾減一絲。可以把千百劫縮短到一剎那，可以延長一剎那，而洞觀千百劫。 新城福山石潮寧禪師 參覺浪盛，被任命為第二座。一天喝茶時，聽到覺浪舉壽昌老祖的臨濟三頓棒頌，恍如從千層網底跳出來。隨即呈偈說：『黃金宮殿水晶床，特地迷人者一場。翻轉面門誰是我，看他白晝鬼分贓。』 覺浪看了笑了。上堂。舉僧人問雲門：『如何是塵塵三昧（samadhi）？』 雲門說：
【English Translation】 English version Entering the hall. Sakyamuni Buddha attained enlightenment. The walking stick transformed into a dragon. Only this one fact is good. Every day, many offenses are committed. If you speak correctly, give him thirty blows. If you speak incorrectly, also give him thirty blows. Why is this so? Don't you see? The World-Honored One, upon seeing the morning star, exclaimed: 'How wondrous! All sentient beings are endowed with the wisdom and virtuous characteristics of the Tathagata, but due to delusional thoughts and attachments, they cannot realize it.' Since the walking stick transformed at the same time as the Buddha, it should breathe in unison with the Buddha. Do you understand? Stay away from delusional thoughts and all grasping, so that wherever the mind goes, there is no obstruction. Entering the hall. A monk asked: 'What is it like when encountering each other on a narrow road?' The Master said: 'Truly facing an adversary.' The monk said: 'What is it like when passing each other face to face?' The Master said: 'Good acquaintances.' The monk said: 'What is it like when suddenly bumping into a cloth bag?' The Master said: 'Give me a penny.' The monk said: 'What is the use of this penny?' The Master said: 'To exchange people's eyes.' The monk said: 'Can it also exchange emptiness?' The Master said: 'It can.' The monk said: 'How is emptiness exchanged?' The Master said: 'The Big Dipper looks south.' The monk said: 'Indeed, one is free in the Dharma.' The Master said: 'Let it go for today.' Zen Master Qitian Hao of Shouchang in Jianchang Yang, a son from Xinfeng in Qianzhou. Entering the hall. If I let go, I can make the frozen river sprout, the withered tree bloom, drag the ancient temple on Mount Zhe and pile it up, and scatter it towards the mountain gate of Xingguo, coughing and spitting with thunder and lightning to form wind and clouds. In that case, at the beginning of the winter solstice month, not a single thread is added, and at the end of the summer solstice month, not a single thread is reduced. One can shorten thousands of kalpas into a single instant, and one can extend a single instant to observe thousands of kalpas. Zen Master Shi Chaoning of Fushan in Xincheng Participating with Jue Lang Sheng, he was appointed as the second seat. One day, while drinking tea, he heard Jue Lang mention the Linji three blows verse of the old master Shouchang, and it was as if he had jumped out from the bottom of a thousand layers of nets. He immediately presented a verse saying: 'Golden palace, crystal bed, especially those who confuse people. Turning the face, who am I? Look at him, ghosts dividing the spoils in broad daylight.' Jue Lang read it and smiled. Entering the hall. He cited a monk asking Yunmen: 'What is the samadhi of dust upon dust?' Yunmen said:
缽里飯桶裡水。師曰。連日半晴半雨。風漸急天漸寒。空中霜氣滿。河畔水聲干。落木巖前。文殊縮項。蠟梅枝上。普賢破顏。是甚麼。不合無端饒舌 上堂。喝一喝曰。清風無透路。烈𦦨自藏冰。於此脫去。也是鄭州出曹門。況復朝三暮四。何啻掉棒打月。驀豎拂子曰。看看。阿那律。觀三千大千世界。如掌中庵摩羅果。雪峰把大地撮來。如粟米粒。諸人既在此間。須著些精彩。不可到處。被烏豆換卻眼睛。東看西看。好是瞎驢逐大隊。拍案曰。我若一向舉揚宗乘。法堂前草深一丈。不得已抑下威光。與汝相見。還構得么。又拍一下。
吉州青原無可智禪師
桐城方氏子。祖大鎮廷尉少卿。父孔昭。歷官巡撫。崇禎庚辰。師成進士。官翰林院檢討。尋避難遠竄。投昭平仙回山剃染。順治癸巳。謁天界盛和尚圓具。盛示高峰墮枕話。發其機用。遂閉關高座。久之。深入堂奧 上堂。此是第二義。如何是一。一又作么生觀。即心即佛。黃葉啼丹嶂。椎碎了也。非心非佛。露柱笑燈籠。椎碎了也。不是心不是佛不是物。急水拋毬子。椎碎了也。更教說個甚麼。若能于說個甚麼處。直下承當。便可耳聾舌吐。如或錯過。不免將先杖人集大成底葛藤。上下四維。打一週由也。
杭州虎跑大慈石公瑸禪師
【現代漢語翻譯】 現代漢語譯本 缽里飯桶裡水。（缽里：梵語，指僧人的食器；飯桶：比喻庸碌之人） 師曰：連日半晴半雨，風漸急天漸寒，空中霜氣滿，河畔水聲干。落木巖前，文殊（文殊菩薩，智慧的象徵）縮項，蠟梅枝上，普賢（普賢菩薩，大行愿的象徵）破顏。是甚麼？不合無端饒舌。 上堂。喝一喝曰：清風無透路，烈𦦨自藏冰。於此脫去，也是鄭州出曹門。況復朝三暮四，何啻掉棒打月。驀豎拂子曰：看看，阿那律（Aniruddha，佛陀十大弟子之一，以天眼第一著稱），觀三千大千世界，如掌中庵摩羅果（āmalaka，一種果實）。雪峰把大地撮來，如粟米粒。諸人既在此間，須著些精彩，不可到處，被烏豆換卻眼睛。東看西看，好是瞎驢逐大隊。拍案曰：我若一向舉揚宗乘，法堂前草深一丈。不得已抑下威光，與汝相見。還構得么？又拍一下。
吉州青原無可智禪師
桐城方氏子。祖大鎮廷尉少卿。父孔昭，歷官巡撫。崇禎庚辰（1640年），師成進士，官翰林院檢討。尋避難遠竄，投昭平仙回山剃染。順治癸巳（1653年），謁天界盛和尚圓具。盛示高峰墮枕話，發其機用。遂閉關高座。久之，深入堂奧。上堂。此是第二義，如何是一？一又作么生觀？即心即佛，黃葉啼丹嶂，椎碎了也。非心非佛，露柱笑燈籠，椎碎了也。不是心不是佛不是物，急水拋毬子，椎碎了也。更教說個甚麼？若能于說個甚麼處，直下承當，便可耳聾舌吐。如或錯過，不免將先杖人集大成底葛藤，上下四維，打一週由也。
杭州虎跑大慈石公瑸禪師
【English Translation】 English version 'Rice in the bowl, water in the bucket.' The master said, 'These days, it's been partly sunny and partly rainy. The wind is gradually getting stronger, and the weather is getting colder. The air is filled with frost, and the sound of the river is drying up. In front of the rock with fallen leaves, Mañjuśrī (Mañjuśrī Bodhisattva, symbol of wisdom) shrinks his neck; on the branch of the wintersweet, Samantabhadra (Samantabhadra Bodhisattva, symbol of great vows) breaks into a smile. What is this? It's not appropriate to be needlessly verbose.' Entering the hall, he shouted, 'The clear wind has no way through, and the fierce cold naturally hides ice. To escape from this is like leaving Zhengzhou through the Cao Gate. Moreover, to change one's mind like 'three in the morning and four in the evening' is no different than waving a stick to hit the moon.' Suddenly raising his whisk, he said, 'Look, Aniruddha (one of the ten great disciples of the Buddha, known for his divine eye), sees the three thousand great thousand worlds as an āmalaka (a type of fruit) in his palm. Xuefeng gathers the earth into a grain of millet. Since you are all here, you must show some brilliance. Don't let your eyes be replaced by black beans everywhere. Looking east and west is like a blind donkey following the herd.' He slapped the table and said, 'If I were to always promote the teachings of the sect, the grass in front of the Dharma hall would be a foot deep. I have no choice but to suppress my majestic light to meet with you. Can you understand this?' He slapped the table again.
Chan Master Wu Kezhi of Qingyuan in Ji Prefecture
He was a son of the Fang family of Tongcheng. His grandfather, Da Zhen, was the Vice Minister of the Court of Judicial Review. His father, Kong Zhao, served as a provincial governor. In the year Gengchen of the Chongzhen era (1640), the master became a Jinshi (successful candidate in the highest imperial examination) and served as a compiler in the Hanlin Academy. Soon after, he fled to escape the troubles and went to Zhaoping Xianhui Mountain to shave his head and dye his robes. In the year Gui Si of the Shunzhi era (1653), he paid respects to the Venerable Sheng of Tianjie and received full ordination. Sheng showed him the story of Gaofeng falling from his pillow, which sparked his understanding. He then entered a closed retreat on a high seat. After a long time, he deeply penetrated the mysteries. Entering the hall, he said, 'This is the second meaning. What is the one? How do you contemplate the one? 'Mind is Buddha,' the yellow leaves cry on the red peaks, smashed to pieces. 'Mind is not Buddha,' the pillar laughs at the lantern, smashed to pieces. 'It is neither mind, nor Buddha, nor thing,' a ball thrown into rapid water, smashed to pieces. What more can I say? If you can directly accept at the point of 'what more can I say,' then you can be deaf and spit out your tongue. If you miss it, you will inevitably take the accumulated entanglements of the predecessors and beat them around in all directions.'
Chan Master Shi Gongbin of Daci at Hupao in Hangzhou
錢塘顧氏子。幼從母。謁云棲。棲與剃落受具。復謁盛和尚于徑山。盛見便問。入門須有語。師曰。和尚年尊。猶未聞那。盛微笑。命典書狀。一日登藏天樓。將擬致問。盛扭師鼻。負痛作聲。豁然徹悟 上堂。椎鼓擊鐘。早是惡水澆人。禮拜燒香。轉見互相鈍置。從上諸聖。雖向劍刃上橫身。火𦦨里垂手。都是勞而無功。那更到者里。如何若何。巧涉語言。堪作甚麼。汝諸人。見山僧上來。便掀倒禪床。喝散大眾。略較些子。今既不能總成世諦流佈。未免重加一杓惡水去也。汝等。急須嗅著惡水臭氣始得。
附諸尊宿
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。復謁笑嵓于柳巷。求開示。嵓曰。阿你三千里外。來開示我。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。二十年前事可疑。三千里外遇何奇。焚香擲戟渾閒事。魔佛空爭是與非。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。侍無語。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
【現代漢語翻譯】 現代漢語譯本 錢塘顧氏之子，年幼時跟隨母親。拜訪云棲寺（寺名），蓮池大師（僧人法號）為他剃度並授具足戒。之後又在徑山拜訪盛和尚。盛和尚一見他就問：『入門須有話語。』 顧氏子回答說：『和尚您年事已高，還沒聽說過嗎？』 盛和尚微笑，命他管理文書。一天，顧氏子登上藏天樓，將要提問時，盛和尚扭他的鼻子，他因疼痛發出聲音，忽然徹底醒悟。
上堂說法時說：敲椎擊鼓，敲鐘，這早就是用惡水澆人。禮拜燒香，更顯得互相愚鈍。從前的各位聖賢，即使在刀刃上橫臥身體，在火坑裡伸出手，都是徒勞無功。更何況到這裡，如何又如何？巧妙地運用語言，又能做什麼呢？你們各位，見到我上來，就掀翻禪床，喝散大眾，稍微好一些。如今既然不能完全按照世俗的道理來流佈，免不了再加一勺惡水。你們，必須趕緊嗅到惡水的臭氣才行。
附諸位尊宿：
杭州云棲蓮池袾宏大師（僧人法號）
是郡里仁和沈氏的兒子。十七歲時，成為縣學的學生。經常在書案上書寫『生死事大』四個字。一天，不小心打碎茶杯，有所領悟，寫下『七筆勾』來表達志向。到西山性天寺（寺名）祝髮。北遊參訪遍融。又在柳巷拜訪笑嵓，請求開示。笑嵓說：『你從三千里外，來開示我，我有什麼可以開示你的？』 蓮池大師恍然大悟，辭別返回。經過東昌的路上，聽到樵樓的鼓聲，忽然大悟。寫偈說：『二十年前事可疑，三千里外遇何奇。焚香擲戟渾閒事，魔佛空爭是與非。』 後來住在云棲寺。侍郎王公宗沐問：『夜裡老鼠唧唧叫，說盡一部《華嚴經》。』 蓮池大師說：『貓兒突然出現時怎麼樣？』 王公無語。蓮池大師自答說：『跑了法師，留下講案。』 於是作頌說：『老鼠唧唧，《華嚴》歷歷。奇哉王侍郎，卻被畜生惑。貓兒突出畫堂前，床
【English Translation】 English version The son of the Gu family of Qiantang, he followed his mother from a young age. He visited Yunqi Temple (name of the temple), where Master Lianchi (Buddhist monk's dharma name) shaved his head and gave him the complete precepts. Later, he visited the Venerable Sheng at Jingshan. As soon as Venerable Sheng saw him, he asked: 'Entering the gate requires words.' The son of the Gu family replied: 'Venerable, you are old, haven't you heard of that?' Venerable Sheng smiled and ordered him to manage the documents. One day, the son of the Gu family ascended the Zangtian Tower, and when he was about to ask a question, Venerable Sheng twisted his nose. He cried out in pain and suddenly realized everything.
When lecturing, he said: Striking the mallet and drum, and ringing the bell, is already pouring foul water on people. Bowing and burning incense only makes each other more dull. The previous sages, even if they lay their bodies on the edge of a sword or reached out their hands in a fire pit, were all working in vain. Moreover, coming here, how and how? Skillfully using language, what can be done? All of you, when you see me come up, overturn the Zen bed and disperse the crowd, that's slightly better. Now that it is impossible to completely spread according to worldly principles, it is inevitable to add another spoonful of foul water. You must quickly smell the stench of foul water to succeed.
Attached are the venerable elders:
Master Zhuhong of Lianchi at Yunqi Temple (Buddhist monk's dharma name) in Hangzhou
He was the son of the Shen family of Renhe in the prefecture. At the age of seventeen, he became a student of the county school. He often wrote the four characters 'The matter of birth and death is great' on his desk. One day, he accidentally broke a teacup and had an epiphany, writing 'Seven Strokes' to express his ambition. He went to Xingshan Xingtiansi Temple (name of the temple) to have his head shaved. He traveled north to visit Bianrong. He also visited Xiaoyan in Liuxiang, seeking guidance. Xiaoyan said: 'You have come three thousand miles to enlighten me, what can I enlighten you with?' Master Lianchi suddenly understood and bid farewell to return. On the way through Dongchang, he heard the sound of the drum from the watchtower and suddenly had a great realization. He wrote a verse saying: 'Twenty years ago, things were doubtful, three thousand miles away, what a strange encounter. Burning incense and throwing halberds are all idle matters, demons and Buddhas vainly contend for right and wrong.' Later, he lived in Yunqi Temple. Attendant Wang Gongzongmu asked: 'At night, the mice squeak, reciting the entire Avatamsaka Sutra.' Master Lianchi said: 'What happens when the cat suddenly appears?' Wang Gong was speechless. Master Lianchi answered himself: 'The Dharma master runs away, leaving behind the lecture notes.' So he composed a eulogy saying: 'The mice squeak, the Avatamsaka is clear. Strange, Attendant Wang, is deceived by animals. The cat suddenly appears in front of the painted hall, the bed'
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。與師董其事。銓部虞公淳熙。問慧日點五百病僧因緣。師曰。慧日自是窮子。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。擘地一下。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。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。教我如何說。蹉過山前好時節。蕨蕨豎起拳頭向君說 新春示眾。今日賀新春。歲時重換卻。昨日作
【現代漢語翻譯】 現代漢語譯本 開示說法沒有訊息可說。『無訊息』，指的是《大方廣佛華嚴經·世主妙嚴品第一》。當時正值饑荒，瘟疫流行，餓死的人到處都是。官府打開糧倉賑濟，派遣醫生救治，並委派我（山僧）督辦此事。銓部的虞公淳熙（公元1174-1189年）問及慧日點化五百病僧的因緣。我回答說：慧日（僧人名號）本是個窮人，捨棄自己幫助別人，在西院屈身於平民之中，將生看作就死。可惜那五百僧人，只懂得被點化就走，沒有一個能高臥不起，以致慧日顯異惑眾，禍及子孫。郡主深切關心百姓的疾苦，我這山僧也急於應付時局的危難，倉促之中忘記帶竹杖子。不得已只好奮起空拳，向居士的癰腫之處，猛力一擊。我敢保證沉疴潰散，毒血淋漓，萬脈流通，百骸舒暢。雖然如此，但如何能讓一個人令眾人奮起呢？沒聽過嗎？陽氣回升一片葉子，春天就充滿整個森林。這件事暫且放下。就像終日拿著竹杖子，東指西揮，不如一直守著木頭，早晚持守。守來守去，忽然枯木重新開花，便是死人再次復活。還說什麼竹木，保證整個大地的草木叢林，都將成佛。為什麼呢？青青物外的虛空本體，就是如來堅實的心。 有人問：參禪和唸佛，可以融會貫通嗎？我回答說：如果這樣，就是把兩樣東西用得融會貫通了。又問：世尊默然良久，外道說：開啟我迷云。空生（佛陀弟子名號）宴坐不言，帝釋（佛教護法神名號）說：善說般若（智慧）。意旨如何？我回答說：在良久之處，渴望開啟迷霧陰霾萬里；在宴坐之時，想要聽聞般若已經說了很久。雖然如此，鞭頭得旨，空里飛華，這到底看見了什麼？ 開示給采蕨菜的人說：心訣，教我如何說？錯過了山前的好時節。蕨菜蕨菜豎起拳頭向你說。 新春開示大眾：今日慶賀新春，年歲時節重新更換。昨日作
【English Translation】 English version The head monk says there is no message in the Dharma. No message. The Great Expansive Buddha Flower Garland Sutra, World Lord's Wondrous Adornments, Chapter One. At that time, there was famine and plague, and the starving were everywhere. The authorities opened granaries to provide relief and ordered doctors to provide treatment, and I (the mountain monk) was appointed to oversee the matter. Yu Gong Chunxi (1174-1189 AD) of the Ministry of Personnel asked about the cause of Hui Ri's (monk's name) healing of five hundred sick monks. The master said: Hui Ri (monk's name) was originally a poor man, abandoning himself to help others, humbling himself among the common people in the West Courtyard, treating life as death. It is a pity that the five hundred monks only knew to leave after being touched, and none of them could lie still, causing Hui Ri (monk's name) to display strange powers and deceive the masses, bringing disaster to his descendants. The magistrate deeply cares about the suffering of the people, and I, this mountain monk, am also eager to deal with the difficulties of the time. In a hurry, I forgot to bring my bamboo staff. I had no choice but to raise my empty fist and strike the carbuncle of the layperson with force. I dare to guarantee that the deep-seated illness will be dispersed, the poisonous blood will flow freely, the ten thousand meridians will be unblocked, and the hundred bones will be comfortable. Although this is the case, how can one person cause the masses to rise up? Have you not heard? When the yang energy returns to a single leaf, spring fills the entire forest. Let's put this matter aside for now. Just like holding a bamboo staff all day long, pointing east and waving west, it is better to keep guarding the wood, holding it morning and night. Guarding it again and again, suddenly the withered wood blooms again, which is the dead person coming back to life. What are you talking about bamboo and wood? I guarantee that all the grass and trees in the entire earth will become Buddhas. Why? The pure and empty body outside of things is the solid heart of the Tathagata (another name for Buddha). Someone asked: Can Chan (Zen) meditation and Buddha recitation be integrated? I replied: If so, it is using two things in a way that integrates them. He also asked: The World Honored One (another name for Buddha) was silent for a long time, and the heretic said: 'Open my clouds of delusion.' Kong Sheng (name of Buddha's disciple) sat in meditation without speaking, and Emperor Shitian (name of Buddhist protector deity) said: 'Well said Prajna (wisdom).' What is the meaning? I replied: In the place of silence, I long to open the misty haze for ten thousand miles; in the time of sitting in meditation, I want to hear Prajna (wisdom) has been said for a long time. Although this is the case, getting the point at the tip of the whip, flying flowers in the air, what exactly did you see? Instructing the fern pickers, he said: The secret of the heart, how can I say it? You missed the good season in front of the mountain. Ferns, ferns, raise your fists and tell you. New Year's address to the public: Today we celebrate the New Year, and the seasons are renewed. Yesterday's work
么生。十二月二十八。師自讚曰。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。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。一目齋次。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。多生晤語更冷然。語畢。端坐而逝。
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
【現代漢語翻譯】 現代漢語譯本 么生。十二月二十八（公元紀年）。師父自己讚頌說：『畫了十筆，卻一點也不像，真是難為那些畫匠了。或許這樣（畫不像）反而接近真相，權且留下它作為供養。如果說這樣就是道，那又成了兩回事。如果說不是兩回事，那就該打三十棒。』臨終時，提前半個月向大家告別說：『我將要到別處去了。』人們都無法理解。到了預定的日子，師父示現輕微的疾病，面向西方端坐而逝。
紫柏達觀真可大師
是句曲沈氏的兒子。十七歲時剃髮出家，四處遊歷。聽到有人誦讀張拙的偈語：『斷除妄想反而增添疾病，趨向真如也是一種邪見。』對此深感疑惑。一次在齋堂里，忽然大悟，於是說：『如果我在臨濟（Linji）德山（Deshan）的座下，早就一巴掌被打醒了，哪裡還用得著這樣那樣地思量！』後來北遊京師，參訪了遍融（Bianrong）。萬曆（Wanli）癸卯年秋（公元紀年），忽然發生了妖書事件，師父因此受難。此前，神宗（Shenzong）親手書寫《般若經》，偶然有汗水浸濕了紙張，懷疑應該更換經函，於是派遣近侍來向師父請教。師父進獻偈語說：『御筆的一滴汗水，是萬世的津樑，無窮的法藏，從此放出光芒。』皇帝非常高興，因此對他特別關注。恰好看到有關他的奏章，心中非常憐憫他，但在法律上又不能免除他的罪責，於是下旨逮捕審問。拷問時，師父神色自若，堅持正義。以衰老殘軀，飽受鞭打，至死不屈。十二月五日入獄。法司判定要處死師父。師父說偈語：『一笑自有緣由，哪裡知道廣闊的大地容不下塵埃。從此收拾娘生來的雙腳，鐵樹開花不必等到春天。』又說：『世間的法律既然如此，長久住世又有什麼意義呢？』於是沐浴完畢，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：『事情發生時才能看見英雄氣概，達觀老吳生難道是前世的因緣？我自西歸，你自北去，多生以來的晤談更加冷然。』說完，端坐而逝。
瑞州黃檗無念深有禪師
是黃州麻城熊氏的兒子。偶然遊蕩山，有位老僧告訴他
【English Translation】 English version What is it? On the twenty-eighth day of the twelfth month (Gregorian calendar), the master praised himself, saying, 'Ten strokes, yet not even nine resemblances, vexing the skilled painters. Perhaps this (dissimilarity) is closer to the truth; let it be kept as an offering. If it is said that this is the Dao, then it becomes two different things. If it is said that it is not two different things, then thirty blows should be given.' Nearing his death, half a month prior, he bid farewell to the assembly, saying, 'I am going elsewhere.' People could not fathom it. On the appointed day, the master showed a slight illness, sat facing west in full lotus posture, and passed away.
Master Zibo Daguan Zhenke
Was the son of the Shen family of Quju. At the age of seventeen, he shaved his head and traveled around. Upon hearing Zhang Zhuo's verse, 'Cutting off delusion only increases illness; tending towards Suchness is also a heresy,' he was greatly puzzled. Once, during a fast in the dining hall, he suddenly had a great enlightenment, and said, 'If I were under Linji (Linji) and Deshan (Deshan), I would have been awakened with a slap long ago; why would I need to ponder this and that!' Later, he traveled north to the capital and visited Bianrong (Bianrong). In the autumn of the Gui Mao year of the Wanli (Wanli) reign (Gregorian calendar), a seditious book suddenly appeared, and the master suffered as a result. Prior to this, Emperor Shenzong (Shenzong) personally wrote the Prajna Sutra, and accidentally a drop of sweat soaked the paper. Suspecting that the case should be changed, he sent a close attendant to consult the master. The master presented a verse, saying, 'A drop of imperial sweat is a ferry for ten thousand generations, an infinite treasury of Dharma, from which light shines forth.' The emperor was very pleased and paid special attention to him. Just then, he saw a memorial about him and felt great pity for him, but he could not exempt him from his crime under the law, so he issued an order to arrest and interrogate him. During the interrogation, the master remained calm and upheld justice. With his frail and aging body, he endured beatings, refusing to yield until death. On the fifth day of the twelfth month, he entered prison. The judicial officers sentenced the master to death. The master said in a verse, 'A smile has its own cause, who knows that the vast earth cannot tolerate dust. From now on, put away the feet I was born with, the iron tree will bloom without waiting for spring.' He also said, 'Since the laws of the world are like this, what is the point of living long?' So he bathed and 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 one see the bones of a hero, is Daguan Lao Wusheng a past life's cause? I return to the West, you go to the North, the conversations of many lives are even colder.' After speaking, he sat in full lotus posture and passed away.
Chan Master Wunian Shen of Huangbo in Ruizhou
Was the son of the Xiong family of Macheng in Huangzhou. He happened to wander to Dang Mountain, where an old monk told him
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。始悔從前錯用功 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。
夔州白馬寺儀峰方彖禪師
【現代漢語翻譯】 現代漢語譯本 師父說：『十方世界裡的一粒米，重如須彌山（Sumeru，佛教宇宙觀中的聖山）。如果不能了悟真道，就要披毛戴角地償還業債。』這位僧人聽後感到恐懼。 又聽僧人說起，有僧人問大休禪師：『如何是西來意（Bodhidharma從西方帶來的禪宗真意）？』大休禪師回答說：『黃瓜茄子。』這位師父對此深感疑惑，於是前往五臺山、伏牛山，遍訪知識。一天晚上，聽到哭聲和笑聲相互交織，有所領悟。又有一天，不小心柜蓋掉下來打到頭，頓時渾身冒汗，拍手大笑說：『原來整個大地都是無念的，還懷疑什麼呢？』 後來前往龍湖，與卓吾居士同住，又到了駟馬山。恰逢有講經的法師到來。卓吾居士問講經法師：『清凈本然的自性，為何忽然產生山河大地？』講經法師按照經文講解完畢。卓吾居士回頭對這位師父說：『你試著說說看。』這位師父剛要開口，卓吾居士就用膝蓋推了他一下，說：『這個是什麼？』這位師父忽然大悟，作偈說：『四十餘年不住功，窮來窮去轉無蹤。而今窮到無依倚，始悔從前錯用功。』 有僧人問：『道，果真存在嗎？果真不存在嗎？』師父說：『說有說無，兩種說法都成了誹謗。』僧人問：『如何才能契合道？』師父說：『無所求就得到了。』僧人問：『如何是道的本體？』師父說：『滿口也說不著。』僧人問：『四大（地、水、火、風）離散時如何？』師父豎起拳頭說：『這個不屬於四大。』 僧人問：『古人迸裂咽喉和嘴唇，說出一句話來，這一句話該如何說？』師父說：『我不迸裂咽喉和嘴唇，你且說一句看看。』僧人無言以對。師父說：『你被音聲堵住了嘴巴。』 僧人問：『見性成佛，是這樣嗎？』師父說：『是這樣。』僧人問：『自性是無形的，如何能見？』師父說：『自性是有形的，只是你看不見。』僧人問：『請和尚指出來給我看。』師父說：『我說你看不見。』 僧人問：『如何出離生死？』師父叫了一聲僧人，僧人應了一聲。師父說：『從這裡出去。』僧人說：『和尚說的話，我聽不明白。』師父說：『等你明白了，又能做什麼呢？』 夔州白馬寺儀峰方彖禪師
【English Translation】 English version The master said, 'One grain of rice in the ten directions is as heavy as Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). If you do not repay the debt of karma, you will have to repay it by wearing fur and horns.' The monk was frightened. He also heard a monk mention that a monk asked Great Rest (Daixiu) Zen Master, 'What is the meaning of the Westward Journey (Bodhidharma's intention in bringing Zen from the West)?' Great Rest Zen Master replied, 'Cucumbers and eggplants.' The master was deeply puzzled by this, so he went to Mount Wutai and Mount Funiu to visit various teachers. One night, he heard the sounds of crying and laughter intertwined, and he had an insight. One day, he accidentally knocked his head on the lid of a cabinet, and he broke out in a sweat. He clapped his hands and laughed, saying, 'The entire earth is without thought, what is there to doubt?' Later, he went to Dragon Lake and lived with Layman Zhuowu, and then went to Sima Mountain. It happened that a sutra lecturer arrived. Layman Zhuowu asked the lecturer, 'The pure and inherent nature, why does it suddenly produce mountains, rivers, and the great earth?' After the lecturer finished explaining according to the scriptures, Layman Zhuowu turned to the master and said, 'You try to say it.' As the master was about to speak, Layman Zhuowu pushed him on the knee and said, 'What is this?' The master suddenly had a great enlightenment and composed a verse: 'For more than forty years, I have not ceased my efforts, but the more I seek, the more I lose track. Now that I have reached the point of having nothing to rely on, I regret that I used my efforts wrongly in the past.' A monk asked, 'Does the Tao really exist? Does it really not exist?' The master said, 'To say it exists or does not exist, both statements become slander.' The monk asked, 'How can one be in accord with the Tao?' The master said, 'By seeking nothing, you will attain it.' The monk asked, 'What is the essence of the Tao?' The master said, 'It cannot be described with words.' The monk asked, 'What happens when the four elements (earth, water, fire, and wind) disintegrate?' The master raised his fist and said, 'This does not belong to the four elements.' A monk asked, 'The ancients burst their throats and lips to say a word, how should this word be said?' The master said, 'I do not burst my throat and lips, you try to say a word.' The monk was speechless. The master said, 'Your mouth is blocked by sound.' A monk asked, 'Is seeing one's nature becoming a Buddha?' The master said, 'It is.' The monk asked, 'The nature is formless, how can it be seen?' The master said, 'The nature is formed, but you just cannot see it.' The monk asked, 'Please point it out for me to see.' The master said, 'I said you cannot see it.' A monk asked, 'How can one escape from birth and death?' The master called out to the monk, and the monk responded. The master said, 'Escape from here.' The monk said, 'I do not understand what the master is saying.' The master said, 'What can you do when you understand?' Chan Master Yifeng Fang Tuan of Baima Temple in Kuizhou
達州羅氏子。參金佛山云庵和尚。令看如何是鬼神戲不破之機。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。嘗游浙中。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○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
【現代漢語翻譯】 現代漢語譯本 達州羅氏之子，參拜金佛山云庵和尚，云庵和尚讓他參看『如何是鬼神也無法戲弄的玄機』。三年後有所領悟。離開四川后遍訪各地高僧。在雙溪結廬而居。一天中午做飯時，聽到甑子里發出聲音，忽然大悟，作偈頌，有『白雲青峰齊點頭』的句子。曾經遊歷浙江，在杭州清平的庵里居住，真寂印公（法號）早年曾經依止他。一天，云庵和尚舉『青峰丙丁童子來求火』的話頭，詰問道：『青峰是這麼說的，法眼也是這麼說的，為什麼有悟與不悟的區別？』印公回答說：『最初用意識心去揣摩，所以不悟；後來直接承擔，所以大悟。』云庵和尚立刻舉起拳頭在桌子上打了一下，厲聲說：『這麼說你現在大悟了嗎？』印公猶豫不決。云庵和尚便痛罵他，把他趕了出去。印公因此發憤努力參禪。萬曆壬辰年（1592年），云庵和尚回到白馬寺。有僧人問：『如何是西來意？』云庵和尚說：『兩頭燒火一頭煙。』云庵和尚手中常常拿著一個鼗鼓，一面寫著『矗』字，一面寫著『奔』字，凡是隨機應變時，大多舉起鼗鼓搖動它。圓寂后塔建在龍神山。
廣信鵝湖養庵心禪師
是饒州上饒朱氏之子。偶然路過親戚家，遇到道士談論四生（四種生命形式）的意義。禪師在言語之下，徹底明白了物我平等的大意。前往洛陽太平寺剃度出家，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。』拜訪華山，聽到華山『拈一段生涯六不收』的話頭，心生疑惑，猛力參禪七日，身心脫然。之後回到家鄉，住在靈山。曾經在墻壁上畫了一個大圓圈，說：『內里寫東西不要塗黑，外邊寫東西不要傷了白。有人能在圈裡圈外，下得了註腳的，就允許你學道無疑。不然總是懡㦬。』後來遷居鵝湖寺。十年不設立座元，無異前來參拜，用趙州無字的話語與他相契。
【English Translation】 English version A son of the Luo family in Dazhou, he visited the monk Yun'an of Jinfo Mountain. Yun'an ordered him to contemplate 'How is the mechanism that even ghosts and gods cannot break through?' After three years, he had some understanding. After leaving Sichuan, he visited knowledgeable monks everywhere. He built a hut in Shuangxi. One day at noon while cooking, he heard a sound from the steamer, and suddenly had a great enlightenment, composing a verse with the line 'White clouds and green peaks nod together.' He once traveled to Zhejiang, residing in a hermitage in Qingping, Hangzhou. The monk Zhenji Yin'gong (Dharma name) had relied on him in his early years. One day, the master raised the topic of 'Qingfeng Bingding boy coming to seek fire,' questioning him, 'Qingfeng said it this way, and Fayan also said it this way, why is there a difference between enlightenment and non-enlightenment?' Yin'gong replied, 'Initially, I tried to figure it out with my conscious mind, so I did not understand; later, I directly accepted it, so I was greatly enlightened.' The master immediately raised his fist and struck the table, sternly saying, 'So you are greatly enlightened now?' Yin'gong hesitated. The master then scolded him severely and drove him out. Yin'gong was so ashamed that he was covered in sweat. From then on, he was determined to diligently practice Chan. In the year of Ren Chen in the Wanli reign (1592 AD), the master returned to Baima Temple. A monk asked, 'What is the meaning of the Westward Journey?' The master said, 'Both ends are burning fire, one end is smoke.' The master often held a pellet drum in his hand, with the character '矗 (chù, towering)' written on one side and the character '奔 (bēn, to rush)' written on the other. Whenever responding to opportunities, he would often raise the drum and shake it. After his death, the pagoda was built on Dragon God Mountain.
Chan Master Yang'an Xin of Ehu in Guangxin
He was a son of the Zhu family in Shangrao, Raozhou. He happened to pass by a relative's house and encountered a Daoist discussing the meaning of the Four Births (four forms of life). The Chan master, upon hearing the words, thoroughly understood the great meaning of the equality of things and self. He went to Taiping Temple in Luoyang to be tonsured and ordained, and went south to Jiaoshan to spend the winter. Hearing the sound of pushing a boat in the river, he had some understanding and wrote a verse: 'The night is quiet and the river is vast, the sound of pushing the boat is 㘞㘞. I don't know where to go, the load is half light.' He visited Mount Hua and heard the saying 'Picking up a piece of life, six things are not accepted,' and became suspicious. He diligently practiced Chan for seven days, and his body and mind were liberated. Afterwards, he returned to his hometown and lived in Lingshan. He once drew a large circle on the wall and said, 'Do not paint it black when writing inside, and do not damage the white when writing outside. If someone can make a commentary inside and outside the circle, then you are allowed to study the Way without doubt. Otherwise, you will always be muddled.' Later, he moved to Ehu Temple. For ten years, he did not establish a head seat. Wu Yi came to visit, and they were in accord with the saying of Zhaozhou's 'Wu' (no).
。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。
杭州真寂聞谷廣印禪師
因參龍池傳。適傳負暄階下。問曰。和尚在那裡。傳曰。恰好不在。師展禮畢。傳命作德山托缽頌。師頌曰。末後之句有也無。德山父子太誵訛。同條生不同條死。活得三年恨轉多。傳喜之。又謂曰。何不承當此事共相唱和。師不肯。傳送門外。撫背曰。老侄我還疑你在。師曰。甚處疑某甲。傳曰。如何是密啟其意。師曰。今日不打宜興轉。傳呵呵大笑。師頂笠便行。
湘鄉荊紫峰無學幻大師
因僧問如何是學人得力處。師曰。如人在家。無事不辦。
韶州曹溪憨山德清大師
全椒蔡氏子。幼習儒業。年十二。禮報恩西林公為師。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
【現代漢語翻譯】 現代漢語譯本：請堅守你的職位。贈送偈語說：『鵝湖寺十年虛度了元位，一旦為何要立一個少年？兩條眉毛編成了八個辮子，須知佛祖面前不容你放肆。』又曾經設定無門鎖，在房間中用來考驗前來的人。偈語說：『上古流傳下來的鎖，憑藉你的智慧鑰匙來打開。如果沒有開鎖的方法，相見也不必來了。』萬曆丁卯年（1587年）二月最後一天，上堂說法，設定齋飯作別。又寫下偈語說：『八十餘年如幻夢一場，鐵牛耕破了太虛空。臨行之際一句相分付，半夜金烏帶著太陽紅。』說完端坐而逝。
杭州真寂寺的聞谷廣印禪師
因為參訪龍池傳禪師。恰逢傳禪師在向陽的臺階下曬太陽。問道：『和尚在哪裡？』傳禪師說：『恰好不在。』禪師行禮完畢。傳禪師命令他作德山托缽頌。禪師頌道：『末後一句是有還是沒有？德山父子實在太荒謬了。同條生不同條死，活得三年恨事更多。』傳禪師聽了很高興。又說：『為什麼不承擔此事共同唱和？』禪師不肯。傳禪師送他到門外，拍著他的背說：『老侄我還懷疑你。』禪師說：『在什麼地方懷疑我？』傳禪師說：『如何是密啟其意？』禪師說：『今日不打宜興轉。』傳禪師呵呵大笑。禪師戴上斗笠就走了。
湘鄉荊紫峰的無學幻大師
有僧人問：『如何是學人得力處？』禪師說：『如人在家，無事不辦。』
韶州曹溪的憨山德清大師
是全椒蔡氏的兒子。年幼時學習儒家經典。十二歲時，拜報恩寺的西林公為師。十九歲剃度受戒。與妙峰禪師為友。偶然閱讀《肇論》，讀到梵志出家，白首而歸的故事。鄰居看見他說：『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：『今日才知道鼻孔是向下長的。』妙峰禪師問：『得到了什麼？』禪師說：『夜裡兩個泥牛在爭鬥。』
【English Translation】 English version: Please remain steadfast in your position. He presented a verse saying: 'Ten years at Goose Lake Temple were spent in vain in the position of Yuan, why establish a young man all of a sudden? Two eyebrows braided into eight queues, one must know that the Buddha does not tolerate your impudence.' He also once set up a lock with no door, in the room to test those who came. The verse said: 'The lock passed down from ancient times, rely on your wise key to open it. If there is no method to open the lock, there is no need to come to see each other.' On the last day of the second month of the Dingmao year of the Wanli reign (1587 AD), he ascended the hall to preach the Dharma, set up a vegetarian meal to bid farewell. He further presented a verse saying: 'Eighty years and more in a dreamlike illusion, the iron ox plows through the vast emptiness. As I depart, I entrust you with a sentence, in the middle of the night, the golden crow carries the sun red.' After speaking, he passed away while sitting upright.
Zen Master Wengu Guangyin of Zhenji Temple in Hangzhou
Because he visited Zen Master Longchi Chuan. It happened that Zen Master Chuan was sunbathing on the sunny steps. He asked: 'Where is the abbot?' Zen Master Chuan said: 'He is just not here.' The Zen master finished his greetings. Zen Master Chuan ordered him to compose a verse praising Deshan's begging bowl. The Zen master praised: 'Is the last sentence there or not? The Deshan father and son are too absurd. Born on the same branch, but die on different branches, living for three years brings even more regrets.' Zen Master Chuan was very happy to hear this. He also said: 'Why not take on this matter and sing in harmony together?' The Zen master refused. Zen Master Chuan sent him outside the door, patted him on the back and said: 'Old nephew, I still suspect you.' The Zen master said: 'Where do you suspect me?' Zen Master Chuan said: 'What is the secret to opening its meaning?' The Zen master said: 'Today, I will not turn Yixing.' Zen Master Chuan laughed heartily. The Zen master put on his bamboo hat and left.
Zen Master Wuxue Huan of Jingzifeng in Xiangxiang
A monk asked: 'What is the place where a student gains strength?' The Zen master said: 'Like a person at home, there is nothing that cannot be done.'
Zen Master Hanshan Deqing of Caoxi in Shaozhou
He was the son of the Cai family of Quanjiao. As a child, he studied Confucian classics. At the age of twelve, he took Xilin Gong of Baoen Temple as his teacher. At the age of nineteen, he shaved his head and received the precepts. He was friends with Zen Master Miaofeng. He accidentally read the Zhaolun, and read the story of the Brahman who left home and returned with white hair. A neighbor saw him and said: 'Is the person of the past still here?' The Brahman said: 'I am still the person of the past, but I am not the person of the past.' Suddenly he realized something and said: 'Today I know that the nostrils grow downwards.' Zen Master Miaofeng asked: 'What did you get?' The Zen master said: 'Two mud oxen were fighting at night.'
入水中。至今絕無訊息。峰笑曰。且喜。有住山本錢。尋往燕都。參笑嵓和尚。嵓問。何處來。師曰。南方嵓曰。記得來時路么。師曰。一過便休。嵓曰。子卻來處分明。師便禮拜。后為黃冠所誣。坐以私創寺院。遣戍雷州。至韶陽禮祖。偈曰。曹溪滴水自靈源。流入滄溟浪潑天。多少魚龍爭變化。源頭一脈尚泠然。越十有一年。免戍。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。山居偈曰。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。
江西云居顓愚觀衡禪師
行腳時過云間。因訪陳眉公。三度通刺。適公有事。未及接見。師乃留偈而去。偈曰。硯池三泖秀。筆架九峰高。堂上讀書子。清風吹布袍。公見偈。急呼舟追至蘇州。師卻杜門不見。
江西泐潭元白可禪師
拈香。此一瓣香。毗盧師
【現代漢語翻譯】 現代漢語譯本 入水中。至今絕無訊息。峰笑曰：『且喜，有住山本錢。』尋往燕都，參笑嵓（人名）和尚。嵓（人名）問：『何處來？』師曰：『南方。』嵓（人名）曰：『記得來時路么？』師曰：『一過便休。』嵓（人名）曰：『子卻來處分明。』師便禮拜。后為黃冠所誣，坐以私創寺院，遣戍雷州。至韶陽禮祖，偈曰：『曹溪滴水自靈源，流入滄溟浪潑天。多少魚龍爭變化，源頭一脈尚泠然。』越十有一年，免戍。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。』山居偈曰：『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。』
江西云居顓愚觀衡禪師
行腳時過云間，因訪陳眉公（人名）。三度通刺，適公有事，未及接見。師乃留偈而去。偈曰：『硯池三泖秀，筆架九峰高。堂上讀書子，清風吹布袍。』公見偈，急呼舟追至蘇州，師卻杜門不見。
江西泐潭元白可禪師
拈香。此一瓣香，毗盧師（佛名）
【English Translation】 English version He entered the water and has not been heard from since. Feng smiled and said, 'Good, now there's capital for staying at the mountain.' He then went to Yandu (now Beijing) to visit the monk Xiao Yan (name). Yan (name) asked, 'Where do you come from?' The master said, 'The South.' Yan (name) said, 'Do you remember the way you came?' The master said, 'It's over once it's passed.' Yan (name) said, 'Then you clearly know where you came from.' The master then bowed. Later, he was falsely accused by Taoists and charged with privately building a temple, and was exiled to Leizhou. He went to Shaoyang to pay respects to the ancestral master, and composed a verse: 'A drop of water from Caoxi (place name) originates from a spiritual source, flowing into the vast ocean, waves covering the sky. How many fish and dragons compete to transform, the source remains clear and cool.' After eleven years, he was pardoned. He stayed at Caoxi (place name) for another nine years before returning to his monastic robes. He then returned to Mount Kuanglu (place name), built a hermitage at the Five Peaks, and planned for a life of leisure. After several years, he was invited back to Caoxi (place name). Not long after, he suddenly announced to the assembly: 'My affinity is out of sync with the times, where can transformation be entrusted? This life is complete, I shall return.' He asked for a bath and changed clothes, sat upright and passed away. He was seventy-eight years old, with fifty-nine years of monastic life. His whole body was enshrined in a pagoda at Tianzigang (place name). The master once passed by Mount Deshan (place name) to pay respects to the ancestral pagoda, and composed a verse: 'Leisurely spreading the alms bowl in front of the hall, the lion playfully teases its cub. It's difficult to turn back when face to face, lowering the head in silence. Not understanding the final phrase, it only leads to doubt even now. Asking about the events of three years, how could one know so early?' A verse on mountain dwelling: 'Throughout life, my tracks have been wherever, in old age, how can I choose a tree to perch on? Even if my spine is as strong as iron, what can I do about my shins being as soft as mud? Leisurely watching the clouds rise from the deep ravines, sitting opposite the solitary peak listening to the birds sing. There's no need to pick out words beyond words, the present sounds and sights are the whole thing.'
Zen Master Zhuanyu Guanheng of Yunju in Jiangxi
While traveling, he passed by Yunjian (place name) and visited Chen Meigong (name). He sent three cards, but Meigong (name) was busy and could not meet him. The master then left a verse and departed. The verse said: 'The inkstone pond is beautiful with the Three Miao, the pen rest is high with the Nine Peaks. The student in the hall, a clear breeze blows his cloth robe.' When Meigong (name) saw the verse, he urgently called for a boat to chase him to Suzhou, but the master refused to see him, keeping the door closed.
Zen Master Yuanbai Ke of Letan in Jiangxi
Offering incense. This one petal of incense, Vairocana Buddha (Buddha's name).
法身主。元是者個。今日拈來為我先祖。馬大師示寂。一千二百年。大機大用。杳無訊息。山僧既據此座。與今日兒孫。開通一線。又拈香云。此一瓣香。我且不言。若要我言。直待來年 據室。一牛欄一虎穴。宏道之區。一毛頭一彈指。得人之際。且道。者里是何所在。無孔鐵錘七十九。打風打雨不教休。祖師性命遭毒手。千古含冤一棒酬 立首座小參。東廊也喝。西廊也喝。喝到驢年未有了日。關西有金毛獅子。獨輥繡毬。豈得不託。文素阇黎看取 立侍者。聲喚聲應。上下相手。拄杖子不在我手。卻在你手。但是不得當堂卷席 立飯頭小參。淘沙去米。淘米去沙。總是飯籮邊事。南泉善吃。金牛善舞。似與轉產生熟處相近。若有此等作用。鐘未鳴一任問將來。鼓未響一任問將來 立化主小參。此去漢陽不遠。黃鶴樓前鸚鵡洲。現成公案。男兒膝下有黃金。不可拜他無眼長老。轉語一下。三十棒任爾將來。
衡陽豪山大辯道焜大師
石漣汕問。堂堂獨露脫體無依。是甚麼人。師曰。搭著布單穿市過。曰恁么則七縱八橫去也。師曰。騎驢踏破洞庭波。曰除此二途。還有向上事也無。師曰。請坐喫茶。
金陵寶華山見月體和尚
僧問。如何是諸佛出身處。師曰。芒鞋拄杖子。曰某甲曉得了。
【現代漢語翻譯】 現代漢語譯本： 法身主（Dharmakaya，佛的法性之身）。本來就是這個。今天拿出來爲了我的先祖。馬大師（Ma Zu Daoyi，唐代禪宗大師）示寂（圓寂）一千二百年（公元788年）。大機大用，杳無訊息。山僧我既然佔據了這個座位，就要為今天的兒孫們，開通一線生機。又拈香說：『這一瓣香，我且不說。如果要我說，直到來年。』據室（佔據禪室），一牛欄一虎穴，是弘揚佛法的區域。一毛頭一彈指，是得人之際。且說，這裡是什麼所在？無孔鐵錘七十九，打風打雨不教休。祖師（Bodhidharma，禪宗初祖）性命遭毒手，千古含冤一棒酬。立首座小參（簡短的開示）。東廊也喝，西廊也喝，喝到驢年也沒有了結。關西有金毛獅子，獨自滾動繡球，豈能不託付？文素阇黎（Ven. Wensu，比丘）看好了。立侍者。聲喚聲應，上下互相配合。拄杖子不在我手，卻在你手。但是不得當堂卷席（比喻離開）。立飯頭小參。淘沙去米，淘米去沙，總是飯籮邊的事。南泉（Nanquan Puyuan，唐代禪宗大師）善於吃，金牛善於舞，似乎與轉產生熟處相近。若有此等作用，鐘未鳴一任問將來，鼓未響一任問將來。立化主小參。此去漢陽不遠，黃鶴樓前鸚鵡洲，現成公案。男兒膝下有黃金，不可拜他無眼長老。轉語一下，三十棒任你將來。
衡陽豪山大辯道焜大師
石漣汕問：『堂堂獨露，脫體無依，是什麼人？』師說：『搭著布單穿市過。』說：『這樣則是七縱八橫去了。』師說：『騎驢踏破洞庭波。』說：『除了這兩條路，還有向上之事嗎？』師說：『請坐喫茶。』
金陵寶華山見月體和尚
僧問：『如何是諸佛出身處？』師說：『芒鞋拄杖子。』說：『某甲曉得了。』
English version: Dharmakaya Master. It is originally this. Today I present it for my ancestors. Great Master Ma (Ma Zu Daoyi, a Zen master in the Tang Dynasty) passed away (parinirvana) one thousand two hundred years ago (788 AD). Great function and great capacity, without any news. Since I, this mountain monk, have occupied this seat, I will open up a line of vitality for today's descendants. Again, I offer incense and say: 'This petal of incense, I will not speak of it for now. If you want me to speak of it, wait until next year.' Occupying the room, a cattle pen and a tiger's den, is the area for propagating the Dharma. A hair's tip and a finger snap are the moments for obtaining people. Tell me, what place is this? A hammer without holes, seventy-nine, strikes the wind and rain without ceasing. The Patriarch's (Bodhidharma, the first patriarch of Zen) life suffered a poisonous hand, a thousand years of injustice repaid with a staff. Establishing the head seat for a small gathering. The east corridor shouts, the west corridor shouts, shouting until the year of the donkey without end. In Guanzhong, there is a golden-haired lion, rolling the embroidered ball alone, how can it not be entrusted? Ven. Wensu (Ven. Wensu, a Bhikkhu), watch carefully. Establishing the attendant. Voices call and respond, superiors and subordinates cooperate. The staff is not in my hand, but in yours. But you must not roll up the mat in the hall (a metaphor for leaving). Establishing the cook for a small gathering. Washing sand to remove rice, washing rice to remove sand, it's all about the rice basket. Nanquan (Nanquan Puyuan, a Zen master in the Tang Dynasty) is good at eating, the golden ox is good at dancing, seemingly close to the place of rebirth and maturity. If there is such a function, let them ask before the bell rings, let them ask before the drum sounds. Establishing the fundraiser for a small gathering. It's not far from here to Hanyang, Parrot Island in front of the Yellow Crane Tower, a ready-made case. A man has gold under his knees, he should not bow to the blind elder. Change the words once, thirty blows let you bring them.
Master Da Bian Dao Kun of Hao Mountain, Hengyang
Shi Lianshan asked: 'The dignified and solitary, naked and without reliance, what kind of person is it?' The master said: 'Wearing a cloth robe and passing through the market.' He said: 'In that case, it goes seven vertically and eight horizontally.' The master said: 'Riding a donkey and breaking through Dongting Lake.' He said: 'Besides these two paths, is there anything upward?' The master said: 'Please sit down and have tea.'
Ven. Jianyue Ti, Abbot of Baohua Mountain, Jinling
A monk asked: 'What is the birthplace of all Buddhas?' The master said: 'Straw sandals and a staff.' He said: 'I understand.'
【English Translation】 English version: Dharmakaya Master. It is originally this. Today I present it for my ancestors. Great Master Ma (Ma Zu Daoyi, a Zen master in the Tang Dynasty) passed away (parinirvana) one thousand two hundred years ago (788 AD). Great function and great capacity, without any news. Since I, this mountain monk, have occupied this seat, I will open up a line of vitality for today's descendants. Again, I offer incense and say: 'This petal of incense, I will not speak of it for now. If you want me to speak of it, wait until next year.' Occupying the room, a cattle pen and a tiger's den, is the area for propagating the Dharma. A hair's tip and a finger snap are the moments for obtaining people. Tell me, what place is this? A hammer without holes, seventy-nine, strikes the wind and rain without ceasing. The Patriarch's (Bodhidharma, the first patriarch of Zen) life suffered a poisonous hand, a thousand years of injustice repaid with a staff. Establishing the head seat for a small gathering. The east corridor shouts, the west corridor shouts, shouting until the year of the donkey without end. In Guanzhong, there is a golden-haired lion, rolling the embroidered ball alone, how can it not be entrusted? Ven. Wensu (Ven. Wensu, a Bhikkhu), watch carefully. Establishing the attendant. Voices call and respond, superiors and subordinates cooperate. The staff is not in my hand, but in yours. But you must not roll up the mat in the hall (a metaphor for leaving). Establishing the cook for a small gathering. Washing sand to remove rice, washing rice to remove sand, it's all about the rice basket. Nanquan (Nanquan Puyuan, a Zen master in the Tang Dynasty) is good at eating, the golden ox is good at dancing, seemingly close to the place of rebirth and maturity. If there is such a function, let them ask before the bell rings, let them ask before the drum sounds. Establishing the fundraiser for a small gathering. It's not far from here to Hanyang, Parrot Island in front of the Yellow Crane Tower, a ready-made case. A man has gold under his knees, he should not bow to the blind elder. Change the words once, thirty blows let you bring them.
Master Da Bian Dao Kun of Hao Mountain, Hengyang
Shi Lianshan asked: 'The dignified and solitary, naked and without reliance, what kind of person is it?' The master said: 'Wearing a cloth robe and passing through the market.' He said: 'In that case, it goes seven vertically and eight horizontally.' The master said: 'Riding a donkey and breaking through Dongting Lake.' He said: 'Besides these two paths, is there anything upward?' The master said: 'Please sit down and have tea.'
Ven. Jianyue Ti, Abbot of Baohua Mountain, Jinling
A monk asked: 'What is the birthplace of all Buddhas?' The master said: 'Straw sandals and a staff.' He said: 'I understand.'
師曰。試道看。僧曰。芒鞋拄杖子。師曰。三生六十劫。
祠部黃端伯海岸居士
訪雪嶠信于匡山。問。久聞雪嶠。及乎到來。不見一點。信曰。日頭大。公曰。雪融后如何。信曰。春水滿溪流。公曰。大師曾見什麼人來。信點胸曰。雪老。公便拜。
開府余大成集生居士
雪關訚問。閉門作活是如何。士曰。出賣𨍏轢鉆。訚休去。 卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第九
維揚嗣祖沙門(寶輪際源高旻了貞)輯
天臺國清 達珍 編
南嶽下三十六世
爾瞻尊禪師法嗣
潭州石霜碧眼開禪師
上堂。向上機末後句。坐臥不在聲色里。趙州十八家業忘。南泉十八解活計。打牛打車。因語識人。磨磚磨鏡。鬼家伎倆。扶起黃檗。踏倒水潦。山僧特地報君知。白雲深處須尋討。
千仞岡禪師法嗣(三人)
黃梅五祖真慧無絃琴禪師
升座。先聖道。一切智通。無障礙。因甚夜來山僧三昧。枕子不知。枕子三昧。繩床不知。繩床三昧。地爐不知。地爐三昧。青州布衫不知。布衫三昧。雲門糊餅不知。你等還知么。若不知山僧開方便門去也。乃云。堂前種鐵樹。鐵樹燦銀花。銀花結蓮蓬。蓮蓬長木
【現代漢語翻譯】 現代漢語譯本 師[禪師]說：『你試著說說道理看。』僧[僧人]說：『腳穿芒鞋，手拄著枴杖。』師[禪師]說：『經歷了三生六十劫。』
祠部黃端伯（海岸居士）
在匡山拜訪雪嶠信[禪師]。問道：『我早就聽說雪嶠[禪師]的大名，等到我來到這裡，卻一點也沒見到。』信[禪師]說：『太陽太大了。』黃端伯說：『雪融化後會怎麼樣？』信[禪師]說：『春水漲滿溪流。』黃端伯說：『大師曾經見過什麼人來？』信[禪師]指著自己的胸口說：『雪老。』黃端伯便行禮拜見。
開府余大成（集生居士）
雪關訚[禪師]問道：『閉門修行是如何做的？』余大成說：『出賣𨍏轢鉆。』雪關訚[禪師]沉默不語。
《正源略集》卷第九
維揚嗣祖沙門（寶輪際源高旻了貞）輯
天臺國清 達珍 編
南嶽下第三十六世
爾瞻尊禪師法嗣
潭州石霜碧眼開禪師
上堂說法。『向上機』的末後一句，坐著或躺著都不在聲色之中。趙州[禪師]忘記了十八家業，南泉[禪師]精通十八種解脫之法。打牛打車，通過言語來認識人。磨磚磨鏡，是鬼家的伎倆。扶起黃檗[禪師]，踏倒水潦[禪師]。山僧特地告訴你們，要在白雲深處去尋訪。
千仞岡禪師法嗣（三人）
黃梅五祖真慧無絃琴禪師
升座說法。先聖說：『一切智通，無障礙。』為什麼昨夜山僧入三昧時，枕子不知道？枕子入三昧時，繩床不知道？繩床入三昧時，地爐不知道？地爐入三昧時，青州布衫不知道？布衫入三昧時，雲門糊餅不知道？你們知道嗎？如果不知道，山僧就要開啟方便之門了。』於是說：『堂前種鐵樹，鐵樹燦銀花，銀花結蓮蓬，蓮蓬長木。』
【English Translation】 English version The master [Zen master] said, 'Try to speak about the principle.' The monk [Buddhist monk] said, 'Wearing straw sandals and holding a staff.' The master [Zen master] said, 'Having gone through three lives and sixty kalpas.'
Huang Duanbo (Layman Hai'an) of the Ministry of Rites
Visiting Xueqiao Xin [Zen master] at Mount Kuang. Asked, 'I have long heard of Xueqiao [Zen master], but now that I have arrived, I see nothing.' Xin [Zen master] said, 'The sun is too big.' Huang Duanbo said, 'What will happen after the snow melts?' Xin [Zen master] said, 'Spring water fills the streams.' Huang Duanbo said, 'What kind of person has the master seen?' Xin [Zen master] pointed to his chest and said, 'Old Xue.' Huang Duanbo then bowed in reverence.
Yu Dacheng (Layman Jisheng), Governor
Xueguan Yin [Zen master] asked, 'How is it to cultivate in seclusion?' Yu Dacheng said, 'Selling 𨍏轢 drills.' Xueguan Yin [Zen master] remained silent.
Zhengyuan's Collected Works, Volume 9
Compiled by Shramana Sizu of Yangzhou (Baolun Jiyuan Gaomin Liao Zhen)
Edited by Dazhen of Guoqing Temple, Tiantai
Thirty-sixth Generation under Nanyue
Dharma Successor of Zen Master Erzhan Zun
Zen Master Biyan Kai of Shishuang, Tanzhou
Ascending the hall. 'The last phrase of the upward-moving machine' is neither sitting nor lying in sound and form. Zhaozhou [Zen master] forgot the eighteen family businesses, and Nanquan [Zen master] was proficient in eighteen methods of liberation. Beating the ox and driving the cart, recognizing people through words. Grinding bricks and polishing mirrors are the tricks of ghosts. Supporting Huangbo [Zen master] and knocking down Shuilao [Zen master]. This mountain monk specially informs you that you must seek in the depths of the white clouds.
Dharma Successors of Zen Master Qianrengang (Three People)
Zen Master Zhenhui Wuxianqin of the Fifth Patriarch of Huangmei
Ascending the seat. The former sage said, 'All wisdom is unobstructed.' Why is it that when this mountain monk entered samadhi last night, the pillow did not know? When the pillow entered samadhi, the rope bed did not know? When the rope bed entered samadhi, the earth stove did not know? When the earth stove entered samadhi, the blue cloth shirt did not know? When the cloth shirt entered samadhi, the Yunmen pancake did not know? Do you know? If you do not know, this mountain monk will open the door of expedient means.' Then he said, 'Plant iron trees in front of the hall, iron trees bloom with silver flowers, silver flowers bear lotus pods, and lotus pods grow wood.'
瓜。木瓜才剖出一枚烏芝麻。遂呵呵大笑 升座。諸仁者。還會么。須參了句。莫參未了句。直饒透到前無釋迦。后無彌勒。是未了句。博通大藏小藏。頓漸偏圓。是未了句。洞徹向上向下。全提半提。是未了句。而今有般漆桶。我會也。望剎竿回去。腳跟已吃痛棒。是了句。眨上眉毛。此事尚云錯過。是了句。龐公參馬祖。一口吸盡西江。是了句。呵呵。你若恁么商量。到驢年亦未了在。卓拄杖。便下座 升座。東山有柄無星秤。華岳稱來沒半觔。崑崙兒暗生嗔。背說東山不公平。慣將巨秤稱官物。世出世間未遂心。刮回佛面金千兩。削去針頭鐵萬鈞。窮坑究竟何年滿。大千有理也難伸。大眾。惻隱之心。人皆有之。不必如前較重輕。任伊天下樂忻忻 小參。欲知過量事。須是過量人。不是過量人。安知過量事。昔日神秀大師。有株菩提樹子。被嶺南個無佛性漢折倒了也。自後無人出手扶起。今日琴上座。借路經過。扶起菩提樹。花開一枝兩枝。懸出明鏡臺。光輝千古萬古。俾盡大地人。于鏡光中。植菩提樹花。見之眼根清凈。聞之耳根清凈。嗅之鼻根清凈。味之舌根清凈。思之意根清凈。觸之身根清凈。所以見聞覺知無障礙。色香味觸常三昧。且墜腰石子還甘么。顧左右便下座 晚參。露柱懷胎。混沌證明。碓嘴
花開。墜石證明。無賓主話。火爐證明。枕子落地。方磚證明。涅槃堂禪。孤燈證明。啞者得夢。有何證明。以手槌胸云。苦苦。誰肯黃金如糞土 小參。古德云。釋迦彌勒。猶是他奴。且道。他是阿誰。山僧二十年前。聞此語仰羨他。二十年後。聞此語嗔嫌他。何故。見面不如聞名。復頌云。金榜定名外莫知。玉梭忙織狀元衣。胡為誤會張騫面。割斷天孫錦上機。
蘄州黃梅五祖真慧綠雨蕉禪師
荊州護國啟真法叔入山。請上堂。少林九年面壁。向雪堆里。覓得一個。猶欠一臂。溈山九年橡栗。從地神報。得阿僧祇劫為守。此山尚屬一夢。蕉上座九年再住。銷骨鑠金。含恥忍垢。從別峰頭。覓得一個。尚屬猶子。才難不其然乎。記得應庵華祖。住歸宗日。大慧杲和尚至上堂。祖舉當山演祖牛過窗欞話。頭體四足俱過了。尾巴過不得。者個說話。小侄蘊在肚皮有年。若非法叔老師到來。此生無因拈出。今日何妨移上就下。轉南作北。況青氈本是吾家物。焉用他人借酒杯。然則畢竟如何。大底過了。小底過不得。聽取一頌。久約尋春春已殘。啼䳌聲里血光寒。英雄有武用無地。不借荊州何處安 師靈塔合尖。上堂。僧出問。多子塔前。曾無異說。曹溪路上。豈有多譚。即今靈塔合尖。有何分付。師云。古今
【現代漢語翻譯】 現代漢語譯本： 花開。墜落的石頭可以證明（花開的事實）。沒有賓主之分的話語。火爐可以證明（沒有賓主之分的話語）。枕頭落地。方磚可以證明（枕頭落地的事實）。在涅槃堂打坐。孤燈可以證明（在涅槃堂打坐的事實）。啞巴做了夢。用什麼來證明（啞巴做了夢的事實）？（啞巴）用手捶打胸口說：『苦啊苦啊。』有誰肯把黃金看得像糞土一樣？小參（禪宗用語，指簡短的參禪）。古德（古代的得道高僧）說：『釋迦（Śākyamuni，佛教創始人）和彌勒（Maitreya，未來佛），還是他的奴僕。』那麼，『他』是誰呢？我（山僧，即作者本人）在二十年前，聽到這句話，仰慕他（指說這句話的古德）。二十年後，聽到這句話，卻嗔怪嫌棄他。為什麼呢？因為見面不如聞名。又作一首偈頌說：『金榜題名之外的事情就不知道了，玉梭忙著織狀元穿的衣服。為何誤會了張騫（西漢外交家）的面目，割斷了天孫（織女）織的錦緞上的機杼。』
蘄州黃梅五祖真慧綠雨蕉禪師
荊州護國啟真法叔入山。請（禪師）上堂說法。（禪師說）少林寺九年面壁（達摩祖師在少林寺面壁九年），在雪堆里，尋覓到一個（真理），還欠缺一隻手臂（比喻不完整）。溈山（禪師）九年吃橡栗，從地神那裡得到回報，（地神）願意用阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）來守護這座山，（但）這座山仍然像一場夢一樣。我（蕉上座，即作者本人）在這裡住了九年，（經歷了）銷骨鑠金（的磨練），含恥忍垢（忍受各種屈辱）。從別的高峰上，尋覓到一個（真理），還只是個私生子（比喻不正統）。難道人才真的很難得嗎？記得應庵華祖（禪師）住在歸宗寺的時候，大慧杲（禪師）和尚來（歸宗寺）上堂說法。應庵華祖舉了當山演祖（禪師）的『牛過窗欞』的話頭——『頭、身體、四隻腳都過去了，尾巴卻過不去。』這個說話，我（小侄，即作者本人）蘊藏在肚子里多年，如果不是法叔老師到來，我這一生都沒有機會拈出來。今天何妨移上就下，轉南作北（比喻顛倒是非）。況且青氈（禪師坐具）本來就是我們家的東西，哪裡用得著向別人借酒杯呢？既然如此，那麼到底如何呢？大的部分過去了，小的部分過不去。聽我作一首偈頌：『很久以前就約好尋春，（如今）春天已經殘了，啼叫的鳥兒聲裡帶著血光之災。英雄有武功卻無處施展，不借荊州（比喻沒有立足之地）又在哪裡安身呢？』（接下來是）禪師的靈塔要合尖（指靈塔的塔頂要合攏）。（禪師）上堂說法。僧人出來提問：『多子塔前，曾經沒有不同的說法，曹溪（六祖慧能弘法之地）路上，難道有很多談論嗎？現在靈塔要合尖了，有什麼要分付（囑咐）的？』禪師說：『古今（都一樣）。』
【English Translation】 English version: Flowers bloom. Falling stones prove (the fact that flowers bloom). There are no words of guest and host. The stove proves (the words without distinction between guest and host). The pillow falls to the ground. The square brick proves (the fact that the pillow falls). Sitting in meditation in the Nirvana Hall. The solitary lamp proves (the fact of sitting in meditation). A mute has a dream. What proves (the fact that the mute has a dream)? (The mute) strikes his chest with his hand and says, 'Bitter, bitter.' Who is willing to regard gold as dirt? A short Zen session. An ancient worthy (an enlightened monk of ancient times) said, 'Śākyamuni (the founder of Buddhism) and Maitreya (the future Buddha) are still his servants.' Then, who is 'he'? I (this mountain monk, i.e., the author himself) twenty years ago, upon hearing this, admired him (the ancient worthy who said this). Twenty years later, upon hearing this, I resent and dislike him. Why? Because meeting is not as good as hearing the name. And I compose a verse saying: 'Beyond the list of successful candidates, nothing is known; the jade shuttle is busy weaving the clothes of the top scholar. Why misunderstand the face of Zhang Qian (a diplomat of the Western Han Dynasty), cutting off the loom on the brocade woven by the Heavenly Grandson (Weaving Girl).'
Chan Master Luyu Jiao of True Wisdom of the Fifth Ancestor of Huangmei in Qizhou
Fa Shu of Qizhen, Protector of the Nation in Jingzhou, enters the mountain. (He) requests (the Chan master) to ascend the hall and preach. (The Chan master says) Nine years of facing the wall at Shaolin (Bodhidharma faced the wall for nine years at Shaolin Temple), seeking one (truth) in the snowdrift, still lacking an arm (a metaphor for incompleteness). Nine years of eating acorns at Weishan (a Chan master), receiving a reward from the earth god, (the earth god) is willing to guard this mountain for asaṃkhya-kalpas (an extremely long unit of time), (but) this mountain is still like a dream. I (Jiao Shangzuo, i.e., the author himself) have lived here for nine years, (experiencing) bone-melting and metal-dissolving (trials), enduring shame and bearing disgrace (enduring all kinds of humiliation). Seeking one (truth) from another peak, it is still just a bastard (a metaphor for being unorthodox). Is it really that difficult to find talent? I remember when Ying'an Huazu (Chan master) lived in Guizong Temple, the monk Dahui Gao came to (Guizong Temple) to ascend the hall and preach. Ying'an Huazu cited the saying of Yanzu (Chan master) of this mountain, 'A cow passes through the window frame'—'The head, body, and four feet have all passed, but the tail cannot pass.' This saying, I (the little nephew, i.e., the author himself) have kept in my belly for many years, and if it were not for the arrival of Teacher Fa Shu, I would have no chance to bring it out in this life. Why not move it up and down today, turning south into north (a metaphor for reversing right and wrong). Moreover, the blue felt (the seat of a Chan master) is originally our family's thing, so why borrow a wine cup from others? Since this is the case, then what is it after all? The large part has passed, the small part cannot pass. Listen to me compose a verse: 'Long ago, we agreed to seek spring, (but now) spring is already waning, and the sound of crying birds carries the calamity of bloodshed. Heroes have martial arts but have nowhere to display them, and where can they settle down without borrowing Jingzhou (a metaphor for having no foothold)?' (Next is) the Chan master's spirit pagoda is about to be joined at the top (referring to the top of the spirit pagoda being joined together). (The Chan master) ascends the hall and preaches. A monk comes out and asks, 'Before the Pagoda of Many Sons, there has never been a different saying, and on the road to Caoqi (the place where the Sixth Patriarch Huineng propagated the Dharma), are there many discussions? Now that the spirit pagoda is about to be joined at the top, what do you have to entrust (instruct)?' The Chan master says, 'The past and the present (are the same).'
人自老。今古月常新。進云。祇如月落後。又向甚麼處相見。師云。花如解笑還多事。石不能言最可人。僧無語。師連棒打退。乃云。舉手何堪說再來。青山未死已先埋。思從草下求安宅。愧附樗邊永不材。七尺形骸非我有。百年長短聽君裁。蕭蕭白骨無憂殮。珍重高風太守齋。
黃梅五祖山真慧天澤霖禪師
上堂。今朝六月六。貓兒狗子俱沐浴。貍奴白牯放毫光。普請念道真言咒。一免寒暑災。二免無明逐。卓拄杖曰。一切情與無情。承此咒力。悉得平等。各各具足。雖然動則穿卻鼻孔。不動則平地死漢。具眼衲僧。如何通變 早參。昨夜三更失卻牛。天明起來失卻火。三世諸佛總不知。假雞聲韻難瞞我。任是神通自在。也須一一勘過。
鐵舟海禪師法嗣(二人)
金山可達杰禪師
小參。即心即佛。癩馬系枯樁。非心非佛。黑牛沉死水。不是心不是佛不是物。芳草渡頭韓幹馬。綠楊深處戴嵩牛。參 晚參。三拜得髓。一笑印心。圓相著點。缽水投針。袖頭打領。腋下剜襟。速則易改。久則病深。選佛若無如是眼。宗風那得到於今 小參。趁起三聖瞎驢。踏殺元沙猛虎。看取白牯黧奴。一一超宗越祖。
金陵香林法乳樂禪師
上堂。解語非干舌。能言不是聲。長江白浪
【現代漢語翻譯】 現代漢語譯本 人會自然衰老。自古至今，月亮總是新的。有僧人問道：『如果月亮落下之後，又在哪裡相見呢？』禪師說：『花如果懂得笑，反而是多事，石頭不能說話，才是最可愛的。』僧人無語。禪師用棍子打退了他，於是說：『舉手示意怎能說是再來呢？青山還未消亡，就已經被提前埋葬。想要在草下尋求安穩的住所，慚愧自己像臭椿一樣永遠不成材。這七尺身軀不是我所擁有，百年壽命長短聽憑天意裁決。蕭瑟的白骨無需擔憂埋葬，珍重太守高尚的風範。』
黃梅五祖山真慧天澤霖禪師
上堂說法。今天六月初六，貓和狗都沐浴。黑貓和白牛放出毫光，請大家一起唸誦真言咒語。一免除寒暑災害，二免除無明煩惱的追逐。』說完，拄著禪杖說：『一切有情和無情眾生，承受這咒語的力量，都能得到平等，各自具足。雖然如此，動則會穿破鼻孔，不動則如同平地上死去的漢子。有眼力的衲僧，如何通變呢？』早參。『昨夜三更時分丟失了牛，天亮起來又丟失了火。三世諸佛都不知道，假的雞叫聲難以瞞過我。任憑你神通自在，也必須一一勘驗。』
鐵舟海禪師法嗣(二人)
金山可達杰禪師
小參。『即心即佛（一切眾生皆有佛性），如同癩馬被拴在枯樹樁上。非心非佛（不執著于任何形式），如同黑牛沉入死水中。不是心也不是佛，不是心不是物，如同芳草渡口韓幹（唐代畫馬名家）所畫的馬，綠楊深處戴嵩（唐代畫牛名家）所畫的牛。』參！晚參。『三拜得到精髓，一笑印證心意。圓相上點一點，如同在缽水中投入針。袖口打結，腋下挖襟。速度快則容易改正，時間久了就會病入膏肓。選佛如果沒有這樣的眼力，宗風怎麼能流傳到今天？』小參。『趕起三聖（三聖慧然禪師）的瞎驢，踏死元沙（元沙師備禪師）的猛虎。看看那白牛和黑奴，每一個都超越了宗派和祖師。』
金陵香林法乳樂禪師
上堂說法。『能表達意思卻不是依靠舌頭，能說出話語卻不是依靠聲音。長江的白色波浪』
【English Translation】 English version People naturally age. The moon is always new from ancient times to the present. A monk asked: 'If the moon sets, where will we meet again?' The Zen master said: 'If flowers knew how to laugh, it would be too much; stones that cannot speak are the most lovable.' The monk was speechless. The Zen master struck him back with a stick and then said: 'How can raising a hand be called coming again? The green mountains have not died, yet they are buried in advance. Seeking a peaceful dwelling under the grass, I am ashamed to be like a ailanthus tree, forever useless. This seven-foot body is not mine; the length of a hundred years is determined by fate. No need to worry about burying the desolate white bones; cherish the noble demeanor of the prefect.'
Zen Master Zhenhui Tianze Lin of the Fifth Ancestor Mountain in Huangmei
Ascending the hall to preach. 'Today is the sixth day of the sixth month, and both cats and dogs are bathing. The black cat and white ox emit light. Please everyone recite the true words of the mantra together. First, to avoid the disasters of heat and cold; second, to avoid the pursuit of ignorance and vexation.' After saying this, he held up his staff and said: 'All sentient and insentient beings, receiving the power of this mantra, can attain equality and each be complete. However, movement will pierce the nostrils, while stillness is like a dead man on flat ground. How do discerning monks adapt?' Morning meditation. 'Last night, I lost the ox at the third watch; when I woke up in the morning, I lost the fire. All the Buddhas of the three worlds do not know; false rooster crows cannot deceive me. No matter how free and at ease you are with your supernatural powers, you must be examined one by one.'
Dharma Heirs of Zen Master Tiezhou Hai (two people)
Zen Master Keda Jie of Jinshan
Small gathering. 'The mind is the Buddha (all beings have Buddha-nature), like a leprous horse tied to a withered stump. Neither mind nor Buddha (not clinging to any form), like a black ox sinking into dead water. Not mind, not Buddha, not a thing, like Han Gan's (famous Tang dynasty horse painter) horse at the fragrant grass crossing, Dai Song's (famous Tang dynasty ox painter) ox in the deep green willows.' Meditate! Evening meditation. 'Three bows obtain the essence, a smile seals the mind. A dot on the circle, like dropping a needle into a bowl of water. Tying the sleeves, cutting the collar under the armpits. Speed makes it easy to correct, but time makes the illness deep. If there are no such eyes for selecting Buddhas, how can the lineage be passed down to this day?' Small gathering. 'Chase after the blind donkey of Sansheng (Zen Master Sansheng Huiran), trample to death the fierce tiger of Yuansha (Zen Master Yuansha Shibei). Look at the white ox and the black servant, each one surpassing the sect and the ancestors.'
Zen Master Fa Ru Le of Xianglin in Jinling
Ascending the hall to preach. 'Expressing meaning does not rely on the tongue, speaking words does not rely on sound. The white waves of the Yangtze River'
涌千尋。汝諸人。入一保社。出一叢林。因甚百草頭上不見祖師。拋卻家珍。來者里覓甚碗。以杖旋風打散 除夕小參。臘月三十。好個訊息。觸碎明月珠。大地黑如漆。無手老人夜燒錢。無口童子吹鐵笛。老二少三過殘年。一年三百六十日。大事各自承當。小事替你不得 上堂。揚子江開張大口。廣演秘密章句。妙峰塔豁開正眼。遍照大千沙界。直得石獅哮吼。木馬飛騰。忽然拄杖子奮迅出來。擉瞎妙峰眼。塞卻揚子口。三世諸佛。飲氣吞聲。歷代祖師。忘鋒結舌。諸兄弟且道。拄杖子具何眼目。橫拈倒握。千峰上殺活。縱橫得自由 小參。一錘便就底。未是性燥漢。不假一錘底。推出山門外。樂上座。具何眼目。便恁么道。千鈞之弩。不為鼷鼠發機。
天笠珍禪師法嗣(五人)
杭州理安夢庵格禪師
蕪湖丁氏子。投金陵劍門和尚落髮。依見月和尚受具。遍參諸方。偶登五老峰。豁然頓悟。有踏破虛空作兩邊之句。即叩天笠珍。呈所得。珍即印可。出住嘉善東禪柏林 早參。五位三墮。是曹洞宗旨。臨濟未免失笑。料簡賓主。是臨濟綱宗。洞山未免掩口。新豐一曲。七事鉤錐。放之遍周沙界。收拾在一微塵。慈雲門下。朝打三千。暮打八百。未肯放過。縱使凈裸裸赤灑灑。沒可把。且居門外。
【現代漢語翻譯】 現代漢語譯本 涌千尋：你們這些人，進入一個保社，離開一片叢林，為什麼百草頭上不見祖師（禪宗指達摩）？拋棄家裡的珍寶，到這裡來尋找什麼？用禪杖旋風般地打散！ 除夕小參：臘月三十（指農曆十二月三十日），真是個好訊息！觸碎明月珠，大地一片漆黑。無手的老人夜裡燒紙錢，無口的童子吹奏鐵笛。老大老二老三就這樣度過殘年。一年三百六十天，大事各自承擔，小事也無法替你分擔。 上堂：揚子江張開大口，廣泛地宣講秘密的章句。妙峰塔睜開正眼，遍照大千世界。使得石獅子怒吼，木馬飛騰。忽然禪杖奮迅地出來，戳瞎妙峰塔的眼睛，堵住揚子江的口。三世諸佛，飲氣吞聲；歷代祖師，忘記言語，閉口不言。各位，你們說，這禪杖具有什麼樣的眼目？橫著拿，倒著握，在千峰之上殺活，縱橫自由。 小參：一錘子就能搞定的，還不是性子急躁的人。不需要一錘子的，推出山門外。樂上座，具有什麼樣的眼目，就這麼說？千鈞之弩，不會因為鼷鼠而發射。 天笠珍禪師法嗣（五人） 杭州理安夢庵格禪師 蕪湖丁氏子，投金陵劍門和尚落髮，依見月和尚受具足戒，遍參各處。偶然登上五老峰，豁然頓悟，有『踏破虛空作兩邊』的句子。隨即拜見天笠珍禪師，呈上自己的所得，天笠珍禪師就認可了他。後來出任嘉善東禪柏林寺住持。早參：五位三墮，是曹洞宗的宗旨，臨濟宗未免失笑。料簡賓主，是臨濟宗的綱宗，洞山宗未免掩口。新豐一曲，七事鉤錐，放開來遍佈整個沙界，收起來就在一微塵之中。慈雲門下，早上打三千，晚上打八百，還不肯放過。縱使凈裸裸赤灑灑，沒有什麼可以把握，也且先待在門外。
【English Translation】 English version Yong Qianxun: You people, entering a Bao community, leaving a forest, why can't the Patriarch (referring to Bodhidharma in Zen Buddhism) be seen on the heads of hundreds of grasses? Abandoning the treasures of your home, what are you looking for here? Scatter it with a whirlwind of a staff! New Year's Eve Small Gathering: The thirtieth day of the twelfth lunar month, what good news! Shattering the bright moon pearl, the earth is pitch black. The handless old man burns paper money at night, and the mouthless child plays the iron flute. The eldest, second, and third sons spend the remaining years like this. Three hundred and sixty days a year, everyone bears the big things themselves, and the small things cannot be shared for you. Sermon: The Yangtze River opens its mouth wide, extensively expounding secret chapters and verses. Miaofeng Pagoda opens its right eye, illuminating the entire Sahā world. Causing stone lions to roar and wooden horses to fly. Suddenly, the staff comes out vigorously, poking out the eyes of Miaofeng Pagoda and blocking the mouth of the Yangtze River. The Buddhas of the three worlds hold their breath and swallow their voices; the patriarchs of past generations forget their words and remain silent. Brothers, what kind of eyes does this staff have? Holding it horizontally, holding it upside down, killing and living freely on the thousand peaks. Small Gathering: One hammer can be done, not a person with a hasty temper. No need for a hammer, push it out of the mountain gate. Abbot Yue, what kind of eyes do you have, so you say? A thousand-pound crossbow will not fire for a shrew. Successors of Zen Master Tianli Zhen (five people) Zen Master Meng'an Ge of Li'an Temple in Hangzhou A son of the Ding family in Wuhu, tonsured by the Jianmen monk in Jinling, received full ordination from the monk Jian Yue, and visited various places. He accidentally climbed Mount Wu Lao and suddenly realized enlightenment, with the sentence 'Breaking through the void to make two sides'. He immediately visited Zen Master Tianli Zhen and presented his gains, which Zen Master Tianli Zhen approved. Later, he became the abbot of Dongchan Bailin Temple in Jiashan. Morning Gathering: The five positions and three falls are the tenets of the Caodong sect, and the Linji sect cannot help but laugh. Examining the guest and host is the guiding principle of the Linji sect, and the Dongshan sect cannot help but cover their mouths. A song of Xinfeng, seven things and hooks, spread throughout the entire Sahā world when released, and contained within a single dust when collected. Under the gate of Ciyun, three thousand are beaten in the morning and eight hundred are beaten in the evening, and they are still unwilling to let go. Even if they are naked and bare, with nothing to grasp, they should still stay outside the door.
不是渠儂多意氣。出頭天外許誰知 小參。慈明參汾陽。一味祇是罵。臨濟問黃檗。三回不離打。拄杖嘴唇皮。解索撩天價。今日五更頭。佛殿上習儀。放個三眼槍。眾兄弟。還聞么。各各照顧面門 晚參。大盡三十日。小盡二十九。柏林請住持。要我來出手。我本無所長。專使逼人走。及乎到此間。佛法毫沒有。一月四小參。開口便掣肘。究竟沒柰何。老臉難藏丑。記得趙州歌。舉似眾善友。裈無腰褲無口。頭上青灰三五斗。比望修行利濟人。誰知變作不唧𠺕 師于康熙戊子六月二日示寂。世壽七十。僧臘四十二。塔于仰天塢。雍正間。賜帑重修。
滁州瑯玡樗關真禪師
落堂晚參。釋迦不出世。達磨不西來。佛法遍大地。談玄口不開。山僧未離平江。此間還有佛法么。既到此間。喚甚麼作佛法。莫非拈椎豎拂。說妙談玄。是佛法么。且喜沒交涉。莫非燕語鶯啼。驢鳴犬吠。是佛法么。且喜沒交涉。莫非行喝行棒。瞬目揚眉。是佛法么。且喜沒交涉。莫非雨洗澹紅桃萼嫩。風搖淺綠碧雲生。是佛法么。且喜沒交涉。既總沒交涉。畢竟以何為佛法。驀卓竹篦云。惡。遂出堂 示眾。見見之時見非見。蟭螟眼裡黃金殿。㯶櫚莫認夜叉頭。芍葯開非菩薩面。
杭州理安越鑒徹禪師
上堂。舉雪峰
【現代漢語翻譯】 現代漢語譯本 不是他們（渠儂）有多麼意氣風發，想要出人頭地，在這天地之外又有誰能知曉？ 小參（一種禪宗儀式）。慈明禪師參訪汾陽禪師，汾陽禪師總是責罵他。臨濟禪師問黃檗禪師，黃檗禪師三次都離不開打。禪杖和嘴唇皮，都像是要解開束縛，直衝雲霄。今天五更時分，在佛殿上練習儀軌，放出三眼槍（比喻出人意料的言語或行為），各位師兄弟，還聽得見嗎？各自照顧好自己的面門（指保持警覺）。 晚參（一種禪宗儀式）。大月三十天，小月二十九天。柏林寺請我來當住持，是逼著我出手。我本來沒有什麼特長，只是被逼著往前走。等到到了這裡，佛法卻好像一點也沒有。一個月有四次小參，一開口就感到束手束腳。最終也沒有什麼辦法，老臉實在難以遮掩醜陋。記得趙州禪師的歌，說給各位善友聽：『沒有腰的褲子，沒有褲口的褲子，頭上沾滿了青灰，足有三五斗。本希望修行能夠利益他人，誰知道卻變成了不中用的東西。』 禪師于康熙戊子年（1688年）六月初二圓寂，世壽七十歲，僧臘四十二年，塔建在仰天塢。雍正年間，朝廷賜款重修。
滁州瑯玡山的樗關真禪師
落堂晚參（一種禪宗儀式）。釋迦牟尼（Śākyamuni）不出世，達摩（Bodhidharma）不西來，佛法遍佈大地，談玄說妙也張不開嘴。我這個山僧還沒有離開平江的時候，這裡還有佛法嗎？既然到了這裡，又把什麼叫做佛法呢？莫非是拈起椎子豎起拂塵，說妙談玄，這就是佛法嗎？還好，這根本沒有關係。莫非是燕子的叫聲，黃鶯的啼鳴，驢子的叫聲，狗的吠叫，這就是佛法嗎？還好，這根本沒有關係。莫非是動輒呵斥動輒用棒，眨眼睛揚眉毛，這就是佛法嗎？還好，這根本沒有關係。莫非是雨水洗過的淡紅色桃花花萼嬌嫩，風搖動著淺綠色的碧雲生長，這就是佛法嗎？還好，這根本沒有關係。既然總沒有關係，那麼到底用什麼作為佛法呢？猛地一拄竹篦，說：『惡！』於是走出佛堂。 開示大眾。見見之時，見到的不是真正的見。蟭螟（一種小蟲）的眼裡，卻有黃金殿。桄榔樹（一種棕櫚科植物）不要認作夜叉頭，芍藥花開放，也不是菩薩的面容。
杭州理安寺的越鑒徹禪師
上堂（一種禪宗儀式）。舉雪峰...
【English Translation】 English version It's not that they (Qu Nong) are so high-spirited; who knows who wants to stand out beyond the heavens? Small Dharma Assembly (a type of Zen ceremony). Ciming visited Fenyang. Fenyang only scolded him. Linji asked Huangbo. Three times, Huangbo never stopped hitting. The staff and the lips, both seemed to be untying the restraints, soaring into the sky. Today, at the fifth watch, practicing rituals in the Buddha hall, firing a three-eyed gun (metaphor for unexpected words or actions), brothers, can you still hear it? Each of you take care of your own face (referring to staying alert). Evening Dharma Assembly (a type of Zen ceremony). The big month has thirty days, the small month has twenty-nine days. Berlin Temple invited me to be the abbot, forcing me to take action. I originally had no special skills, but I was forced to move forward. When I arrived here, it seemed that there was no Dharma at all. There are four small Dharma Assemblies in a month, and I feel constrained as soon as I open my mouth. In the end, there is no way, and it is difficult to hide the ugliness of my old face. I remember Zen Master Zhaozhou's song, telling it to all good friends: 'Pants without a waist, pants without an opening, the head is covered with blue ash, as much as three or five dou. I originally hoped that cultivation could benefit others, but who knew it would turn into something useless.' The Zen master passed away on the second day of the sixth month of the Kangxi Wuzi year (1688), at the age of seventy, with forty-two years as a monk. The pagoda was built in Yangtianwu. During the Yongzheng period, the court granted funds for reconstruction.
Zen Master Chuguan Zhen of Langya Mountain in Chuzhou
Evening Dharma Assembly after the main service (a type of Zen ceremony). Śākyamuni did not appear in the world, Bodhidharma did not come from the West, the Dharma pervades the earth, and the mouth cannot be opened to talk about mystery. When I, this mountain monk, had not yet left Pingjiang, was there still Dharma here? Now that I have arrived here, what is called Dharma? Could it be picking up a mallet and raising a whisk, talking about mystery and discussing the profound, is this Dharma? Fortunately, this has nothing to do with it. Could it be the chirping of swallows, the singing of orioles, the braying of donkeys, the barking of dogs, is this Dharma? Fortunately, this has nothing to do with it. Could it be scolding and using sticks at every turn, winking and raising eyebrows, is this Dharma? Fortunately, this has nothing to do with it. Could it be that the light red peach calyxes washed by the rain are tender, and the light green blue clouds grow as the wind shakes, is this Dharma? Fortunately, this has nothing to do with it. Since it has nothing to do with it, what exactly is used as Dharma? Suddenly, he struck the bamboo staff and said: 'Evil!' Then he walked out of the Buddha hall. Instructing the assembly. When seeing, what is seen is not the true seeing. In the eyes of a midge (a small insect), there is a golden palace. Do not mistake the fishtail palm (a type of palm tree) for the head of a yaksha, the opening of a peony is not the face of a Bodhisattva.
Zen Master Yuejian Che of Lian Temple in Hangzhou
Ascending the Dharma Hall (a type of Zen ceremony). Quoting Xuefeng...
云。盡大地撮來。如粟米粒。大拋向面前。漆桶不快。打鼓普請看。師云。雪峰一千五百人善知識。被粟米粒換卻眼睛。理安則不然。大地撮來無寸土。覓一微塵。了不可得。打鼓普請。看個甚麼 小參。一舉不再舉。更添爐上火。一聞不再聞。重撾涂毒鼓。爍破趙州無。擊碎雲門普。驚起西河獅子。吞卻溈山水牯。臨濟三玄三要。打雨敲風。曹洞五位君臣。揚塵簸土。阿呵呵休莽鹵。達摩不是西天祖。
杭州理安獨超方禪師
上堂。單前椽下費途程。結制安居枉用心。擊竹見桃魚入網。奪人奪境鳥投林。急薦取莫沉吟。邊疆寧靜狼煙息。放馬桃林慶太平 小參。放出露地牛。踏殺子胡狗。掀翻劫初田。獅象忙奔走。文殊普賢。趁入鐵圍。釋迦彌勒。驢前馬後。獨有凈名老人。毗耶杜口。若到理安。劈脊便棒。咄 上堂。平旦才升座。中齋又上堂。重重納敗闕。好肉更剜瘡。大眾。無法可說。是名說法。無道可悟。是名悟道。無禪可參。是名參禪。無佛可成。是名成佛。何故。若參底是禪。是名禪障。說底是法。是名法障。悟底是道。是名道障。成底是佛。是名佛障。要會真禪真道真佛真法。三生六十劫。
邵州龍華奯舟元禪師
晚參。一月兩月落不歇。雨師戰退扶桑國。村北村南愁殺人。
【現代漢語翻譯】 現代漢語譯本 云。將整個大地捏起來，像粟米粒那麼大拋向面前。如果還不能領會，就打鼓請大家來看。雪峰禪師說，雪峰寺一千五百個有見識的人，都被這粟米粒換掉了眼睛。理安禪師則不這樣認為，即使把大地捏起來也沒有一寸土地，想找一粒微塵，也找不到。打鼓請大家看，看個什麼呢？ 小參。一舉不再舉，更添爐上火。一聞不再聞，重撾涂毒鼓。粉碎趙州禪師的禪機，擊破雲門禪師的普說，驚起西河的獅子，吞掉溈山的牛。臨濟宗的三玄三要，如打雨敲風，曹洞宗的五位君臣，如揚塵簸土。阿呵呵，不要粗心大意，達摩不是西天的祖師。
杭州理安獨超方禪師
上堂。在單前椽下白費功夫，結制安居也是枉費心思。擊竹見桃如同魚兒入網，奪人奪境如同鳥兒投林。趕緊薦取，不要猶豫。邊疆寧靜，狼煙熄滅，放馬桃林，慶祝太平。 小參。放出露地牛，踏殺子胡狗。掀翻劫初田，獅象忙奔走。文殊菩薩（Manjusri，智慧的象徵），普賢菩薩（Samantabhadra，大行愿的象徵），被趕入鐵圍山。釋迦牟尼佛（Sakyamuni，佛教的創始人），彌勒菩薩（Maitreya，未來佛），也只能在驢前馬後。只有維摩詰（Vimalakirti，一位著名的在家菩薩）老人，在毗耶離城杜口不言。如果到了理安禪寺，劈頭蓋臉就是一棒。咄！ 上堂。早晨才升座，中午又上堂。重重地失敗，好肉上還要剜瘡。大眾，沒有法可以說，這叫做說法。沒有道可以悟，這叫做悟道。沒有禪可以參，這叫做參禪。沒有佛可以成，這叫做成佛。為什麼呢？如果所參的是禪，那就是禪障。所說的是法，那就是法障。所悟的是道，那就是道障。所成的是佛，那就是佛障。想要領會真禪、真道、真佛、真法，需要經歷三生六十劫。
邵州龍華奯舟元禪師
晚參。一個月兩個月雨落個不停，雨師戰退了扶桑國。村北村南，愁煞人。
【English Translation】 English version Clouds. Gather the entire earth, make it as small as millet grains, and throw it in front of you. If you still don't understand, beat the drum and invite everyone to see. Zen Master Xuefeng said that the eyes of the fifteen hundred knowledgeable people at Xuefeng Temple were replaced by these millet grains. But Zen Master Li'an doesn't think so. Even if you gather the entire earth, there isn't an inch of land. If you try to find a speck of dust, you can't find it. Beat the drum and invite everyone to see, what is there to see? Small gathering. One raise is not raised again, adding fire to the stove. One hearing is not heard again, striking the poisoned drum again. Shattering Zen Master Zhaozhou's Zen mechanism, breaking Zen Master Yunmen's universal teaching, startling the lions of the West River, swallowing the water buffalo of Guishan. The Three Mysteries and Three Essentials of the Linji school are like beating rain and knocking wind, the Five Ranks of Lord and Vassal of the Caodong school are like raising dust and winnowing soil. Ah ha ha, don't be careless, Bodhidharma is not the patriarch of the Western Heaven.
Zen Master Duchaofang of Li'an Temple in Hangzhou
Ascending the hall. Wasting effort under the single front rafter, and wasting effort in the summer retreat. Seeing the peach by striking the bamboo is like a fish entering the net, seizing people and seizing the environment is like a bird flying into the forest. Quickly recommend and take, don't hesitate. The border is peaceful, the smoke of war has ceased, let the horses graze in the peach forest, celebrating peace. Small gathering. Releasing the exposed ground ox, trampling to death the Zihu dog. Overturning the field of the beginning of the kalpa, lions and elephants rush about. Manjusri (Manjusri, symbol of wisdom), Samantabhadra (Samantabhadra, symbol of great vows), are driven into the Iron Mountain. Sakyamuni (Sakyamuni, founder of Buddhism), Maitreya (Maitreya, the future Buddha), can only be behind the donkey and in front of the horse. Only the old man Vimalakirti (Vimalakirti, a famous lay bodhisattva), keeps his mouth shut in the city of Viyali. If you arrive at Li'an Zen Temple, you will be struck with a stick on the head. DOH! Ascending the hall. Just ascended the seat in the morning, and ascending the hall again at noon. Repeatedly failing, carving sores on good flesh. Everyone, there is no Dharma to speak of, this is called Dharma speaking. There is no Dao to realize, this is called Dao realization. There is no Zen to practice, this is called Zen practice. There is no Buddha to become, this is called Buddha becoming. Why? If what is practiced is Zen, then that is Zen obstruction. If what is spoken is Dharma, then that is Dharma obstruction. If what is realized is Dao, then that is Dao obstruction. If what is become is Buddha, then that is Buddha obstruction. If you want to understand true Zen, true Dao, true Buddha, true Dharma, it takes three lives and sixty kalpas.
Zen Master Yuan Zhou of Longhua Temple in Shaozhou
Evening gathering. Rain falls non-stop for a month or two, the rain master defeats the Fusang country. North and south of the village, it's a cause for sorrow.
石頭路滑須防跌。斗海泥牛不見蹤。井底蝦䗫吞卻月。諸禪德。瞥不瞥。更有一句最關情。子規啼遍枝頭血。
天章玉禪師法嗣(二人)
蘄州訥庵辯禪師
上堂。暮江沙白映蘆花。一望秋光萬頃賒。忽聽鴻傳鄉國信。不疑訊息在漁家。要識上大人。便是邱乙己。不用化三千。直下可知禮。南泉與物若為觀。卸卻珍衣異類行。頭角未全人覷破。老農孤負一年春 示眾。偉哉首座。貪程太急。一炷清香。坐脫已畢。勇銳還他虔侍者。冰潭不許鷺鷥立 上堂。末後句祇這是。吞人猛虎原無齒。同條生不同條死。天下知心有幾幾。明暗雙雙鑒作家。直饒能弄亦非蛇。撥草瞻風莫容易。未知何日狂心息。叢林往往亦如斯。悠悠今日又明日 心不是佛智不是道頌。心不是佛。智不是道。蚯蚓蝦蟆。休鉆死竅。打破羅籠鐵鷂飛。白雲影里呵呵笑。
金陵回龍南愚玠禪師
上堂。舉華祖上堂。九年面壁。壞卻東土兒孫。只履西歸。鈍置黃面老子。以杖畫一畫云。石牛攔古路。一馬生三寅。回龍則不然。九年面壁。年老知非。只履西歸。伶俐有分。殊不知。支那國內。泥豬癩狗。破額癡頑。皆是千佛一數。以拂子搭肩云。山僧之言。不足信矣。
六吉謙禪師法嗣
東山伯岳惺禪師
【現代漢語翻譯】 現代漢語譯本： 石頭路滑要小心提防跌倒。斗海的泥牛已經不見蹤影。井底的蝦蟆竟然吞食了月亮。各位禪德（修行者）。看見了嗎？還有一句最是關情：杜鵑鳥啼遍枝頭，啼出的都是血。
天章玉禪師法嗣（弟子）(二人)
蘄州訥庵辯禪師
上堂說法：傍晚的江邊，白沙映襯著蘆花，放眼望去，秋天的景色廣闊無垠。忽然聽到鴻雁傳來家鄉的訊息，不要懷疑，訊息就在漁家。想要認識『上大人』，那就是『邱乙己』。不用變化三千世界，直接就可以知曉禮儀。南泉普愿禪師如何看待萬物？脫下珍貴的衣服，以異類的身份行走。頭角還沒有完全顯露，人們就已經看破。老農辜負了一年的春光。開示大眾：偉大的首座，趕路太急了。一炷清香燃盡，就坐化圓寂了。勇猛銳利還屬於虔誠的侍者，冰冷的深潭不允許鷺鷥站立。上堂說法：最後的歸宿就在這裡。吞人的猛虎原本就沒有牙齒。同條而生，不同條而死。天下知心的人有幾個？明與暗相互映照，鑑別作家。即使能夠玩弄，也不是真蛇。撥開草叢觀察風向不容易，不知道什麼時候才能平息狂妄的心。叢林往往也是這樣，悠悠度日，今天又明天。心不是佛，智不是道頌：心不是佛，智不是道。蚯蚓蝦蟆，不要鉆死衚衕。打破羅網，鐵鷂才能飛翔，白雲影里，呵呵大笑。
金陵回龍南愚玠禪師
上堂說法：拈出華祖（達摩祖師）上堂說法的故事。九年面壁，敗壞了東土的兒孫。只穿著一隻鞋西歸，輕視了黃面老子（佛）。用拄杖畫了一下，說道：石牛攔住了古路，一馬生了三個寅。回龍庵的我不這樣認為。九年面壁，年老了才知道以前是錯的。只穿著一隻鞋西歸，聰明伶俐自有分寸。卻不知道，支那（中國）國內，泥豬癩狗，額頭破裂，癡呆愚頑，都是千佛中的一個。用拂塵搭在肩上說：山僧我說的話，不足為信啊。
六吉謙禪師法嗣（弟子）
東山伯岳惺禪師
【English Translation】 English version: The stone road is slippery, be careful not to fall. The mud ox in the sea is nowhere to be found. The frog at the bottom of the well swallowed the moon. All you Chan (Zen) practitioners. Have you glimpsed it? There is another sentence that is most touching: the cuckoo cries all over the branches, crying out blood.
Successor of Zen Master Tianzhang Yu (two people)
Zen Master Ne'an Bian of Qizhou
Ascending the hall to preach: In the evening, the white sand of the river reflects the reed flowers. Looking out, the autumn scenery is vast. Suddenly hearing the wild goose convey news from home, do not doubt, the news is in the fisherman's house. If you want to know 'Shang Da Ren', that is 'Qiu Yi Ji'. No need to transform three thousand worlds, you can directly know the etiquette. How does Nanquan (Nanquan Puyuan) Zen Master view all things? Take off precious clothes and walk as a different kind. Before the horns are fully revealed, people have already seen through. The old farmer has failed the spring of the year. Showing the public: Great chief seat, rushing too fast. A stick of incense burned out, and he sat and passed away. Bravery and sharpness still belong to the devout attendant, and the cold pool does not allow herons to stand. Ascending the hall to preach: The final destination is here. The man-eating tiger originally had no teeth. Born on the same branch, but die on different branches. How many people in the world have the same heart? Light and darkness reflect each other, identifying the writer. Even if you can play with it, it is not a real snake. It is not easy to observe the wind by parting the grass, and I don't know when the crazy heart will be calmed. The jungle is often like this, passing day by day, today and tomorrow. The mind is not the Buddha, wisdom is not the Tao Song: The mind is not the Buddha, wisdom is not the Tao. Earthworms and toads, don't drill into dead ends. Break the cage, the iron falcon can fly, and laugh heartily in the shadow of the white clouds.
Zen Master Nan Yu Jie of Huilong, Jinling
Ascending the hall to preach: Picking up the story of Huazu (Bodhidharma) ascending the hall to preach. Nine years of facing the wall, ruining the descendants of the Eastern Land. Returning to the West with only one shoe, despising the yellow-faced old man (Buddha). He drew with a staff and said: The stone ox blocks the ancient road, and one horse gives birth to three Yin. I, of Huilong Temple, don't think so. Nine years of facing the wall, I only knew I was wrong when I was old. Returning to the West with only one shoe, cleverness has its own measure. But I don't know that in China, mud pigs and mangy dogs, broken foreheads, dementia and stubbornness, are all one of the thousand Buddhas. He put the whisk on his shoulder and said: The words of this mountain monk are not to be believed.
Successor of Zen Master Liu Ji Qian
Zen Master Boxing of Dongshan Boyue
上堂。拋出雪峰毬。打破鹽官鼓。鞭起楊岐驢。踏煞元沙虎。倒生牙齒嚙青天。大丈夫兒休鹵莽。喝一喝 上堂。四月五月。新蠶乍歇。謝家姊妹恣歡游。踏歌聲襲楊柳陌。石榴花下斗樗蒲。鳳凰釵墮無人拾。歸來對鏡斂蛾眉。鼻孔無端高突兀。參 上堂。黃金臺上清風起。五鳳樓前白日懸。喝彩爬竿饒爾弄。不將麈尾說三禪。五陰頓脫忘羈鎖。生死全超出蓋纏。白玉階前垂手立。璃琉殿上捲簾看。吾不識誰之子。和羅飯罷口門呿。引舌曾過大梵天 小參。離此用絕安排。喝下從教正眼開。當陽不說無情法。漫把眉毛眼上栽。麋鹿群中有令。不妨揮去。靈龜背上無毛。正好刮來。縛煞樹頭風。拋向堂前誰敢覷。揭開紅日而分明。腦後露雙腮。全賓全主。驗龍蛇于立地。有殺有活。驅佛祖以深埋。一任云封霧鎖。那許柳陌花街。
不退勇禪師法嗣
山西沁州銅鞮永慶尺木休禪師
系明宗室。世居金陵。幼能騎射。一日射獵山中遇熊。幾被傷害。忽空中有聲。見金甲神。持杵擊熊。師乃得脫。夜夢神告曰。趁時脫白。勿得遲延。將為叢林雨露。法海津樑。師覺時。宿慧頓開。矢志出家。年三十。依守燈禪師。剃染于雱之龍坑庵。次年。納戒于贛州崆峒。偶至漢口延壽庵。為眾僧收供。適報恩首座不退禪
【現代漢語翻譯】 現代漢語譯本 上堂。拋出雪峰毬（雪峰的圓球，比喻禪機）。打破鹽官鼓（鹽官的鼓，比喻固有的形式）。鞭起楊岐驢（楊岐的驢，比喻遲鈍的根性）。踏煞元沙虎（元沙的虎，比喻兇猛的障礙）。倒生牙齒嚙青天。大丈夫兒休鹵莽。喝一喝！ 上堂。四月五月，新蠶乍歇。謝家姊妹恣歡游。踏歌聲襲楊柳陌。石榴花下斗樗蒲。鳳凰釵墮無人拾。歸來對鏡斂蛾眉。鼻孔無端高突兀。參！ 上堂。黃金臺上清風起。五鳳樓前白日懸。喝彩爬竿饒爾弄。不將麈尾說三禪。五陰頓脫忘羈鎖。生死全超出蓋纏。白玉階前垂手立。璃琉殿上捲簾看。吾不識誰之子。和羅飯罷口門呿。引舌曾過大梵天！ 小參。離此用絕安排。喝下從教正眼開。當陽不說無情法。漫把眉毛眼上栽。麋鹿群中有令。不妨揮去。靈龜背上無毛。正好刮來。縛煞樹頭風。拋向堂前誰敢覷。揭開紅日而分明。腦後露雙腮。全賓全主。驗龍蛇于立地。有殺有活。驅佛祖以深埋。一任云封霧鎖。那許柳陌花街。 不退勇禪師法嗣 山西沁州銅鞮永慶尺木休禪師 系明宗室。世居金陵。幼能騎射。一日射獵山中遇熊。幾被傷害。忽空中有聲。見金甲神。持杵擊熊。師乃得脫。夜夢神告曰。趁時脫白。勿得遲延。將為叢林雨露。法海津樑。師覺時。宿慧頓開。矢志出家。年三十。依守燈禪師。剃染于雱之龍坑庵。次年。納戒于贛州崆峒。偶至漢口延壽庵。為眾僧收供。適報恩首座不退禪師。
【English Translation】 English version Sermon in the hall. Throwing out Xuefeng's ball (Xuefeng's ball, a metaphor for Chan opportunity). Breaking Yanguan's drum (Yanguan's drum, a metaphor for inherent forms). Whipping up Yangqi's donkey (Yangqi's donkey, a metaphor for dull roots). Trampling Yuansha's tiger (Yuansha's tiger, a metaphor for fierce obstacles). Growing teeth backwards to gnaw at the blue sky. Great men should not be reckless. A shout! Sermon in the hall. In the fourth and fifth months, the new silkworms have just finished. The Xie family sisters enjoy themselves freely. The sound of singing and dancing fills the willow lanes. Playing liubo under the pomegranate flowers. A phoenix hairpin falls and no one picks it up. Returning home, they frown in front of the mirror. Their nostrils are inexplicably high and protruding. Meditate! Sermon in the hall. A clear breeze rises from the Golden Terrace. The white sun hangs before the Five Phoenix Tower. Cheering and pole-climbing are allowed for your amusement. Not using the horsetail whisk to explain the three Dhyanas. The five skandhas are instantly shed, forgetting the shackles. Birth and death are completely transcended, escaping the cover. Standing with hands down before the white jade steps. Watching the curtain roll up in the crystal palace. I do not know whose child this is. After eating the mixed rice, the mouth gapes open. The tongue has once passed through the Great Brahma Heaven! Small gathering. Apart from this, all arrangements are exhausted. A shout from below teaches the correct eye to open. Not speaking of emotionless Dharma in the clear sun. Carelessly planting eyebrows on the eyes. There is an order among the deer. It doesn't hurt to wave it away. There is no hair on the back of the sacred tortoise. It's good to scrape it off. Tying up the wind at the top of the tree. Throwing it in front of the hall, who dares to look at it. Unveiling the red sun and making it clear. The double cheeks are exposed behind the head. Completely guest, completely host. Examining dragons and snakes on the spot. There is killing and there is life. Driving the Buddhas and ancestors into deep burial. Letting the clouds seal and the fog lock. Not allowing willow lanes and flower streets. Successor of Chan Master Butuiyong Chan Master Chimu Xiu of Yongqing in Tongdi, Qin Prefecture, Shanxi Belonging to the Ming Dynasty's imperial family. Living in Jinling for generations. Able to ride and shoot from a young age. One day, while hunting in the mountains, he encountered a bear. He was almost injured. Suddenly there was a voice in the air. He saw a golden-armored god holding a pestle and striking the bear. The master was thus saved. That night, he dreamed that the god told him, 'Take the opportunity to shed your white clothes. Do not delay. You will become rain and dew for the forest, and a ferry for the sea of Dharma.' When the master awoke, his innate wisdom suddenly opened. He vowed to leave home. At the age of thirty, he relied on Chan Master Shoudeng and shaved his head at the Longkeng Hermitage in Pang. The following year, he received the precepts at Kongtong in Ganzhou. He happened to arrive at Yanshou Hermitage in Hankou, collecting offerings for the monks. It happened that the chief seat of Baoren, Chan Master Butui.
師。將之南嶽。過延壽。內外諸禪客。悉秉贄參請。師獨了不之顧。一日師與眾僧立次。退突至面前云。此位禪客何處。旁僧雲南直。退云大邦。師云不敢。退休去。師自念言。一向不與此人相見。他今日倒來一招。我若飏在無事甲里。卻成死漢。明日寫一帖子云。昨日撞著個小老虎。將咱腳跟下嗅嗅。他雖不曾下口。俺亦放過一頓。作么生是放過處。者里下得一語。相見有分。若下不得。打飯事忙。退見書。即手裂之。令侍者喚師。侍紿師云。和尚甚喜。吾師若見時。須機鋒相讓。莫太觸忤他好。師云。我自有方便。遂入室。挺身不拜。退便拈前書示之云。者是你的么。師擬開口。退驀口打。師欲伸辯。退直打出堂前。打得口裡血出。師無語。歸堂。心自思惟。我二十年用工夫。諸方善知識。見我便好生器重。今日不曾開口。被他折倒一上。定要與他勘辯個明白。決不甘休。次日晚。兀坐間。聞鄰單僧云。今日迎春。明日該打春了。師忽然猛省。大叫云。壞事壞事。鄰單驚問云。作么。師瞋目視云。心太狠。手太毒。見人在井邊。推入黃泉路。鄰單愕然。退聞之。知師已徹。令侍者召師。乃升座。師便禮拜。退云。如何是佛法大意。師云。黃鶴樓前鸚鵡洲。退云。如何是透法身事。師云。昨朝元旦。今日打春。退云
【現代漢語翻譯】 現代漢語譯本 師父前往南嶽，路過延壽寺。寺內外的禪客都拿著禮物前來參拜請教，唯獨師父不理睬。一天，師父與眾僧站立時，退禪師突然走到師父面前說：『這位禪客是哪裡人？』旁邊的僧人說：『南直人。』退禪師說：『大邦人士。』師父說：『不敢當。』退禪師離開。師父心想：『我一直沒有與這個人見面，他今天突然來試探我。我如果躲在無事之中，就成了死人。』第二天，寫了一張帖子說：『昨天遇到一隻小老虎，用鼻子在我的腳跟下嗅嗅。他雖然沒有下口，我也放過了他一頓。』怎麼才是放過之處？這裡說得出一句話，就還有相見的機會。如果說不出來，就去忙著吃飯吧。退禪師見到書信，立刻撕毀，讓侍者叫師父來。侍者欺騙師父說：『和尚非常高興，吾師如果見到他時，須要機鋒相對，不要太冒犯他。』師父說：『我自有方便。』於是進入方丈室，挺直身體不拜。退禪師便拿出之前的書信給他看，說：『這是你的嗎？』師父剛要開口，退禪師就朝他臉上打去。師父想要辯解，退禪師直接把他打出堂前，打得口裡出血。師父無話可說，回到禪房。心裡思忖：『我二十年用功，各地的善知識，見到我都非常器重。今天不曾開口，就被他打倒在地。一定要與他辯個明白，決不甘心。』第二天晚上，師父兀自打坐時，聽到鄰單的僧人說：『今天迎春，明天該打春了。』師父忽然猛然醒悟，大叫道：『壞事壞事！』鄰單驚問：『怎麼了？』師父怒目而視說：『心太狠，手太毒，見人在井邊，推入黃泉路。』鄰單愕然。退禪師聽到后，知道師父已經徹悟，讓侍者召師父來。於是升座，師父便禮拜。退禪師問：『如何是佛法大意？』師父說：『黃鶴樓前鸚鵡洲。』退禪師問：『如何是透法身事？』師父說：『昨朝元旦（公元紀年），今日打春。』退禪師說：
【English Translation】 English version The master was going to Nan Yue (a mountain in Hunan Province). He passed by Yanshou Temple. All the Chan (Zen) practitioners inside and outside the temple came to pay their respects and seek instruction, but the master ignored them all. One day, as the master was standing with the monks, Chan Master Tui (retreat) suddenly came up to him and said, 'Where is this Chan practitioner from?' A monk beside him said, 'From Nan Zhi.' Chan Master Tui said, 'From a great state.' The master said, 'I dare not claim that.' Chan Master Tui left. The master thought to himself, 'I have never met this person before, but today he suddenly came to test me. If I hide in a state of inaction, I will become a dead man.' The next day, he wrote a note saying, 'Yesterday I met a little tiger who sniffed under my heels. Although he didn't bite, I let him off. 'What is the place of letting go? If you can say a word here, there is still a chance to meet. If you can't say it, then go and busy yourself with eating.' When Chan Master Tui saw the letter, he immediately tore it up and asked the attendant to call the master. The attendant deceived the master, saying, 'The abbot is very happy. When you see him, you must be sharp and not offend him too much.' The master said, 'I have my own way.' So he entered the abbot's room, stood straight and did not bow. Chan Master Tui then took out the previous letter and showed it to him, saying, 'Is this yours?' As the master was about to speak, Chan Master Tui slapped him in the face. When the master tried to explain, Chan Master Tui directly pushed him out of the hall, causing him to bleed from the mouth. The master was speechless and returned to his room. He thought to himself, 'I have worked hard for twenty years, and all the virtuous teachers in various places respect me very much. Today, without saying a word, I was knocked to the ground by him. I must argue with him and clarify this matter, and I will never give up.' The next evening, as the master was sitting in meditation, he heard the monk next to him say, 'Today is the welcoming of spring, and tomorrow is the beating of spring.' The master suddenly awakened and shouted, 'Bad thing, bad thing!' The monk next to him asked in surprise, 'What's wrong?' The master glared at him and said, 'Too cruel, too vicious. Seeing someone by the well, pushing them into the road to the Yellow Springs.' The monk was stunned. When Chan Master Tui heard this, he knew that the master had attained enlightenment and asked the attendant to summon the master. Then he ascended the seat, and the master bowed. Chan Master Tui asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'Parrot Island in front of Yellow Crane Tower.' Chan Master Tui asked, 'What is the matter of penetrating the Dharma body?' The master said, 'Yesterday was New Year's Day (Gregorian calendar), today is the beating of spring.' Chan Master Tui said:
。那裡得這訊息來。師拍禪床一下。退便喝。師亦喝。退云。還有么。師拂袖出去。后出世永慶。榜示十字經於法堂云。一切諸佛。皆從此經出。此經從法王出。遂畫此相○△[囗@陽][囗@(山/水)]俺<
棲云岳禪師法嗣
杭州天目南谷穎禪師
江寧上元張氏子。年十六。投本邑彌勒庵別峰師。剃落受具。后參云居禪師于磬山。不契。過報恩。謁棲和尚。棲舉一火燒卻話示之。未幾有省。依止數載。棲示寂。大覺老人過報恩。問云。鐵蛇鉆入海。撞倒須彌山。你如何會。師曰。大家在者里。覺解頤。遂以衣拂囑為棲嗣。后侍大覺最久。住磬山天目大雄等處 晚參。捏不聚撥不散。曬不幹浸不爛。等閑掛在太虛空。一任旁人冷眼看。驀卓拄杖云。何似秦時𨍏轢鉆 端陽上堂。一句全提。了無縫罅。通身是口。分疏
【現代漢語翻譯】
現代漢語譯本：
那人從哪裡得到這個訊息？ 禪師拍了一下禪床。那人退下並大喝一聲。禪師也喝了一聲。那人說：『還有嗎？』 禪師拂袖離去。後來他出世在永慶寺，在法堂上張貼了十字經，說：『一切諸佛，都從此經而出。此經從法王而出。』 於是畫了這個影象○△[囗@陽][囗@(山/水)]俺，又加上評語說：『即使是精通河洛數的人，也不能辨別它。』
禪師向大眾開示：『打一個尖銳的形狀<
棲云岳禪師的法嗣
杭州天目南谷穎禪師
是江寧上元張氏的兒子。十六歲時，投奔本邑彌勒庵的別峰禪師，剃度受戒。後來在磬山參拜云居禪師，未能契合。經過報恩寺，拜見棲和尚。棲和尚舉起『一火燒卻』的話來開示他，不久穎禪師有所領悟。依止了幾年。棲和尚圓寂。大覺老人經過報恩寺，問道：『鐵蛇鉆入海，撞倒須彌山，你如何理解？』 穎禪師說：『大家都在這裡。』 大覺老人開懷一笑，於是將衣拂囑託給穎禪師，讓他繼承棲和尚的法嗣。後來侍奉大覺老人最久。住持過磬山、天目山、大雄寺等地。 晚參時，禪師開示：『捏不攏，撥不開，曬不幹，浸不爛。等閑掛在太虛空，任憑旁人冷眼看。』 猛然拄著拄杖說：『像秦朝（公元前221年-公元前207年）的𨍏轢鉆一樣。』 端午節上堂，禪師開示：『一句全提，了無縫隙。通身是口，分疏……』
【English Translation】
English version:
Where did that person get this news from? The master slapped the Zen bed. The person retreated and shouted loudly. The master also shouted. The person said, 'Is there more?' The master flicked his sleeve and left. Later, he appeared in Yongqing Temple, posting the Cross Sutra in the Dharma Hall, saying, 'All Buddhas come from this Sutra. This Sutra comes from the Dharma King.' Then he drew this image ○△[囗@陽][囗@(山/水)]俺, and added a comment saying, 'Even those who are proficient in the Luoshu (洛書) and Hetu (河圖) cannot distinguish it.'
The master instructed the assembly: 'Strike a sharp shape <
Successor of Zen Master Qiyun Yue
Zen Master Nangu Ying of Tianmu, Hangzhou
He was the son of the Zhang family of Shangyuan, Jiangning. At the age of sixteen, he joined Master Biefeng of Mile Nunnery in his hometown, shaved his head, and received the precepts. Later, he visited Zen Master Yunju at Qingshan, but they did not agree. He passed by Baoen Temple and visited Abbot Qi. Abbot Qi raised the saying 'Burning everything with one fire' to enlighten him, and soon Ying had some understanding. He stayed there for several years. Abbot Qi passed away. Elder Dajue passed by Baoen Temple and asked, 'An iron snake drills into the sea and knocks down Mount Sumeru. How do you understand this?' Ying said, 'Everyone is here.' Elder Dajue smiled happily, and then entrusted the robe and whisk to Ying, making him the successor of Abbot Qi. Later, he served Elder Dajue for the longest time. He served as abbot in places such as Qingshan, Tianmu Mountain, and Daxiong Temple. During the evening Zen session, the master instructed: 'Cannot be pinched together, cannot be separated, cannot be dried in the sun, cannot be rotted in water. Casually hanging in the vast emptiness, let others watch with cold eyes.' Suddenly striking the staff, he said, 'Like the 𨍏轢 drill of the Qin Dynasty (221 BC-207 BC).' During the Dharma talk on the Dragon Boat Festival, the master instructed: 'The whole sentence is raised, without any gaps. The whole body is a mouth, explaining...'
不下。五月五日午時辰。盡向鬼門重貼卦。以拂子打圓相。復劃破云。咄 上堂。拳來拳應。踢來踢當。拳踢不到。作么商量。拈拄杖卓一卓云。六耳不同謀 上堂。兩兩不成雙。三三原非九。鱉咬釣魚竿。雞銜燈盞走。北郁單越打三更。南閻浮提日當晝 解制小參。常州有蘇州有。擔著草鞋赤腳走。三千里外覓知音。未曾舉步先分剖。且道。分剖個甚麼。眾擬議。師云。可知禮也 晚參。智鑒圓明。靈機廓徹。非即非離。非語非默。二祖無端求覓安心。雲門特地拶得腳折。似者般不唧𠺕漢。縛作一團。拋在大洋海底。免得令人循途守轍。阿呵呵山僧恁么告報。也是普州人送賊 師領眾二十餘年。至老不懈。室中日夜身不離七條。甲申秋。說偈而逝。塔于天目雙清右隴之荊門庵。
骨巖峰禪師法嗣
武康匡裔來禪師
中秋上堂。庭空月白明如鏡。寒螀繞砌送秋韻。寒山拾得臥松林。幾人同此趣真境。驀卓拄杖云。了盡凡情即佛性 小參。舉拂子云。向上道即易。向下道即難。何用明修棧道。入林不動草。入水不動波。任教暗度陳倉。直饒上上根人通天手眼。到報恩這裡。一點也用不著。何故。黃河滾滾流今古。華岳三峰勢插天 上堂。情見不忘多與少。這等油麻何用炒。識得前三與后三。方見此中
【現代漢語翻譯】 現代漢語譯本： 不下。五月五日午時辰，完全朝著鬼門重貼卦象，用拂子打圓相，再次劃破雲層。咄！上堂說法。拳頭來了就用拳頭回應，腳踢來了就用腳踢抵擋。拳腳都用不上，又該如何商量？拿起拄杖敲一下說：『六耳不同謀。』上堂說法。兩兩不成雙，三三原本不是九。鱉咬住釣魚竿，雞叼著燈盞跑。北郁單越（Uttarakuru，北俱盧洲）打三更，南閻浮提（Jambudvipa，南贍部洲）日當午。解制小參。常州有，蘇州也有，挑著草鞋赤腳走。三千里外尋找知音，還沒邁步就已經開始分辨剖析。那麼，分辨剖析的是什麼呢？大家都在猜測。師父說：『可知禮也。』晚參。智慧明鑑圓融通透，靈妙機用廓然洞徹。非即非離，非語非默。二祖（慧可）無端求覓安心之法，雲門（文偃）特意拶得他腳折。像這種不中用的傢伙，捆成一團，拋在大洋海底，免得他們沿著舊路走。阿呵呵！山僧我這樣告訴你們，也像是普州人押送強盜。師父帶領大眾二十餘年，到老也不懈怠，房中日夜身上不離七條袈裟。明朝崇禎十七年（1644年）秋天，說完偈語就去世了，塔在天目山雙清寺右邊山坡的荊門庵。
骨巖峰禪師的法嗣
武康匡裔來禪師
中秋節上堂說法。庭院空曠，月光皎潔明亮如鏡，寒蟬繞著臺階鳴叫，傳遞著秋天的韻味。寒山、拾得（兩位唐代著名隱士和詩人）躺臥在松樹林中，有幾人能與他們一樣，同享這真實境界？猛地敲一下拄杖說：『了盡凡情即佛性。』小參。舉起拂塵說：『向上之道容易說，向下之道難以說清。何必明修棧道，入林不驚動草，入水不擾動波，任憑暗度陳倉。』即使是上上根器之人，有通天的手段，到了報恩寺這裡，一點也用不上。為什麼？黃河滾滾流淌，從古至今都是如此，華山三峰高聳入雲。上堂說法。情見不忘，無論多少，這等油麻還用炒嗎？認識到前三和后三，才能見到此中的真意。
【English Translation】 English version: Not down. At noon on the fifth day of the fifth month, completely re-paste the trigrams towards the ghost gate, use the whisk to draw a perfect circle, and then break the clouds again. Hey! Ascend the hall to preach. Respond to a fist with a fist, and block a kick with a kick. If fists and kicks are not enough, what should we discuss? Pick up the staff and tap it once, saying: 'Six ears do not conspire.' Ascend the hall to preach. Two and two do not make a pair, three and three are originally not nine. A turtle bites the fishing rod, and a chicken runs with a lamp. Uttarakuru strikes the third watch, and Jambudvipa is at midday. Release from retreat, small assembly. Changzhou has it, and Suzhou also has it, carrying straw sandals and walking barefoot. Seeking a kindred spirit three thousand miles away, before even taking a step, one has already begun to analyze and dissect. Then, what is being analyzed and dissected? Everyone is guessing. The master says: 'It is knowable through ritual.' Evening assembly. Wisdom and discernment are perfectly clear and bright, and spiritual function is vast and thorough. Neither identical nor separate, neither speaking nor silent. The Second Patriarch (Huike) groundlessly sought the method of pacifying the mind, and Yunmen (Wenyan) deliberately squeezed his foot until it broke. Such useless fellows should be tied into a bundle and thrown into the bottom of the ocean, so as to prevent people from following the old path. Aha! This mountain monk tells you this, but it is also like the people of Puzhou escorting robbers. The master led the assembly for more than twenty years, never slacking even in old age, and in his room, day and night, he never took off his seven-striped robe. In the autumn of the seventeenth year of Chongzhen (1644) in the Ming Dynasty, he passed away after reciting a verse, and his stupa is located in the Jingmen Hermitage on the right slope of Shuangqing Temple on Tianmu Mountain.
Dharma successor of Zen Master Guyan Feng
Zen Master Kuang Yi Lai of Wukang
Ascending the hall to preach on the Mid-Autumn Festival. The courtyard is empty, and the moonlight is as bright as a mirror. Cold cicadas chirp around the steps, conveying the autumn rhyme. Hanshan and Shide (two famous hermits and poets of the Tang Dynasty) lie in the pine forest. How many people can share this true realm with them? Suddenly striking the staff, he says: 'Exhausting all worldly feelings is Buddha-nature.' Small assembly. Raising the whisk, he says: 'The upward path is easy to speak of, but the downward path is difficult to explain. Why bother with a feigned repair of the plank road, entering the forest without disturbing the grass, entering the water without disturbing the waves, allowing for a secret crossing of Chencang.' Even if one is a person of the highest capacity, with heaven-reaching means, when they arrive at Bao'en Temple, they will not be of any use. Why? The Yellow River flows turbulently, as it has from ancient times, and the three peaks of Mount Hua soar into the clouds. Ascending the hall to preach. If emotional views are not forgotten, whether much or little, is there any need to fry such sesame seeds? Recognizing the first three and the last three, one can see the true meaning within.
不草草。鬧里插香。衣中失寶。堪嘆浮生心未悄。山中無事若登仙。一種平懷何處討。
䒢溪森禪師法嗣(四人)
天目獅子正宗形山寶禪師
上堂。清隱不會說禪。森羅萬象同參。寒山卻笑拾得。沒卻鼻孔半邊。呵呵呵。會也么。楊岐驢子三隻腳。小樹小皮纏。大樹大皮裹。德山棒臨濟喝。普化為何搖鈴鐸。莫莫莫。風吹石臼念摩訶。設有伶俐衲僧。出來道。長老長老。今日悟公請法。直須舉揚向上宗乘。如何也似三家村裡長老。說幾句淡話便了。遂鞠躬云。山僧今日失利。
京都賢良如川盛禪師
賜號無礙永覺。江南常州人 小參。古人道。大善知識。須具驅耕夫之牛。奪饑人之食手段。方堪為人。盛上座。乏此伎倆。但知助耕夫之牛。與饑人之食。何故。佛不違眾生所愿。且道。與古人。還有同異也無。將拂擊幾兩下云。山中草木皆光潤。知有寒輝玉在淵。
姑蘇怡賢蓮峰源禪師
早參。者個陳年滯貨。一春不發利市。今日和盤托出。還有酬價么。一僧才禮拜。師云。問話不許啟口。進云。陳年滯貨。拈過一邊。師云。汝有新得那。進云。無位真人舉一步。過萬億恒沙國土。因甚又道出不得渠儂毛吼。師震威一喝。進云。八面玲瓏去也。師云。多虛不如少實。乃云
【現代漢語翻譯】 現代漢語譯本： 不要草率。在喧鬧的地方插香（比喻徒勞無功）。像在衣服中丟失寶物一樣（比喻不知珍惜）。可嘆這漂浮的人生，心還不安寧。在山中無事，就像要成仙一樣。這種平靜的心境，到哪裡去尋找呢？
䒢溪森禪師的法嗣（四人）
天目獅子正宗形山寶禪師
上堂開示：清隱禪師不會說禪，森羅萬象都一同參與。寒山（唐代詩人，隱士）卻嘲笑拾得（寒山的同伴，也是隱士），說他丟了半邊鼻孔（比喻不識真理）。哈哈哈，明白了嗎？楊岐（禪宗祖師）的驢子有三隻腳（比喻不合常理），小樹用小皮纏繞，大樹用大皮包裹。德山（禪宗祖師）用棒喝，臨濟（禪宗祖師）用棒喝，普化（禪宗僧人）為何搖鈴鐸？不要，不要，不要。風吹石臼念摩訶（偉大的）。如果有聰明的僧人，出來說：長老，長老，今天悟公請您說法，必須弘揚向上的宗乘。怎麼像三家村裡的長老，說幾句平淡的話就完了？於是鞠躬說：山僧今天失利了。
京都賢良如川盛禪師
被賜予『無礙永覺』的稱號。是江南常州人。小參開示：古人說，大善知識，必須具備驅趕耕夫的牛，奪走飢餓之人的食物的手段，才堪為人師。盛上座，缺乏這種伎倆，只知道幫助耕夫的牛，給予飢餓之人食物。為什麼呢？佛不違背眾生的願望。那麼，和古人，還有相同和不同嗎？用拂塵敲擊幾下幾案說：山中的草木都光潤，知道有寒冷的光輝，玉石在深淵中。
姑蘇怡賢蓮峰源禪師
早參開示：這個陳年滯銷的貨物，一整個春天都沒有開張。今天全部拿出來，還有人出價嗎？一個僧人剛要禮拜，禪師說：問話不許開口。僧人進言：陳年滯銷的貨物，放到一邊。禪師說：你有什麼新得嗎？僧人說：無位真人（指佛性）舉一步，超過萬億恒河沙數的國土。為什麼又說出不了他的毛孔？禪師威嚴地一喝。僧人說：八面玲瓏地走了。禪師說：多虛不如少實。於是說……
【English Translation】 English version: Do not be hasty. Inserting incense in a noisy place (a metaphor for futile effort). Like losing a treasure in one's clothes (a metaphor for not knowing how to cherish). How lamentable is this floating life, the heart is still not at peace. Being idle in the mountains is like becoming an immortal. Where can one find this kind of peaceful state of mind?
The Dharma heirs of Zen Master 䒢溪森 (four people)
Zen Master 形山寶 of Tianmu Lion's Roar Orthodox School
Ascending the hall: Zen Master Qingyin does not know how to speak of Zen; all phenomena of the universe participate together. Hanshan (Tang Dynasty poet, hermit) laughs at Shide (Hanshan's companion, also a hermit), saying that he has lost half of his nose (a metaphor for not recognizing the truth). Ha ha ha, do you understand? Yangqi's (Zen ancestor) donkey has three legs (a metaphor for being unconventional), small trees are wrapped with small bark, and large trees are wrapped with large bark. Deshan (Zen ancestor) uses the stick, Linji (Zen ancestor) uses the shout, why does Puhua (Zen monk) shake the bell? No, no, no. The wind blows the stone mortar, reciting 'Mahā' (great). If there is a clever monk who comes out and says: Elder, Elder, today Wu Gong invites you to teach the Dharma, you must promote the upward lineage. How can you be like the elders in the Three Families Village, saying a few plain words and then finishing? Then he bowed and said: This mountain monk has failed today.
Zen Master 賢良如川盛 of Kyoto
Bestowed with the title 'Unobstructed Eternal Awakening'. He was from Changzhou in Jiangnan. Giving a short talk: The ancients said that a great virtuous teacher must have the means to drive away the farmer's ox and take away the food of the hungry person in order to be worthy of being a teacher. Senior Monk Sheng lacks this skill and only knows how to help the farmer's ox and give food to the hungry person. Why? The Buddha does not go against the wishes of sentient beings. So, is there any similarity or difference with the ancients? He struck the table a few times with the whisk and said: The grass and trees in the mountains are all radiant, knowing that there is cold brilliance, and jade is in the abyss.
Zen Master 怡賢蓮峰源 of Gusu
Morning talk: This year-old unsold goods have not opened for business all spring. Today, I'm bringing it all out. Is there anyone who will offer a price? Just as a monk was about to bow, the Zen master said: You are not allowed to open your mouth to ask questions. The monk advanced: The year-old unsold goods, put them aside. The Zen master said: Do you have anything new? The monk said: The True Person of No Rank (referring to Buddha-nature) takes one step and surpasses trillions of Ganges River sands of lands. Why does it also say that he cannot get out of his pores? The Zen master gave a stern shout. The monk said: He has gone away, all-around and clever. The Zen master said: Less reality is better than more emptiness. Then he said...
。昨宵風雨過園林。洗出威音那畔春。無位真人毛骨冷。柳煙榴火一時新 乾隆十年四月二十日。沐浴更衣。望 闕謝恩畢。書偈曰。今年過六九。金毛顛倒走。撞倒兩泥牛。笑破虛空口。趺坐而化。世壽五十有五。
京都覺生秀山成禪師
直隸龔氏子 示眾。參須真參。悟須實悟。汝等諸人。不可希圖小利。得少為足。中止化城。不求升進。登山到頂。須要從空放下。入海窮源。更當摺合歸來。枯木依寒林。逢春不變心。徒然無用之材。能為萬象主。不逐四時凋。錯會不少。工夫坐到。如秋潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。尚是生死岸頭事。何況下此而修。隨人腳轉。狥塵背覺。弄影勞形。如此參方行腳。山僧有棒不肯打你 萬壽上堂。天地與我同根。萬物與我一體。但能一超直入。管取塵劫凝滯。當下冰消。無邊妙義。一時飏卻。得深固根。獲堅凝體。徹萬法源。了諸緣本。坐微塵里。轉大法論。於一毫端。現寶王剎。一為無量。無量為一。物我融通。理事無礙。即幻而真。隨緣不變。祇如恭祝一句作么生。 聖壽等南山。
美髮淳禪師法嗣
天目晦石琦禪師
蘇之曹氏子。依美和尚出家。出住報恩。上堂。真心絕朕。妙體無方。神不可知。聖莫能測。處生死流
【現代漢語翻譯】 現代漢語譯本： 昨夜一場風雨洗禮了園林，洗出了威音王佛（過去七佛之首）涅槃后的春天景象。無位真人（指擺脫了名相束縛的修行者）感到毛骨悚然，柳煙和石榴花紅艷的景像一時煥然一新。乾隆十年（1745年）四月二十日，沐浴更衣后，向皇宮方向叩拜謝恩完畢，寫下偈語說：『今年我已過六十九歲，金毛獅子顛倒行走。撞倒了兩尊泥牛，笑破了虛空的嘴巴。』然後結跏趺坐而逝，世壽五十五歲。
京都覺生秀山成禪師
直隸龔氏之子，開示大眾：參禪要真參，悟道要實悟。你們這些人，不可貪圖小利，得到一點就滿足，停留在化城（比喻虛幻的境界），不求上進。登山到了頂峰，必須從空中放下一切；入海探尋源頭，更應當折返回來。枯木依靠寒冷的樹林，遇到春天也不改變心意，徒然是無用的材料。能夠成為萬象的主宰，不隨著四季凋零，這是錯誤的理解。功夫坐到如同秋潭的月影，靜夜的鐘聲，隨著敲擊而不會虧損，觸碰波瀾也不會消散，這仍然是生死岸邊的事情。更何況低於此而修行，隨著別人的腳步轉動，追逐塵世而背離覺悟，玩弄影子而徒勞身形。這樣參方行腳，山僧即使有棒也不會打你。萬壽節上堂：天地與我同根，萬物與我一體。只要能夠一超直入，定能使塵劫的凝滯，當下冰消瓦解。無邊的妙義，一時揚棄。得到深固的根基，獲得堅凝的體性，徹悟萬法的源頭，了達諸緣的根本。坐在微塵之中，轉大法輪；於一毫毛之端，顯現寶王剎（華嚴經所說之佛國）。一即是無量，無量即是一。物我融通，理事無礙。即幻即真，隨緣不變。比如恭祝一句，該怎麼說呢？祝聖壽等同南山。
美髮淳禪師的法嗣
天目晦石琦禪師
蘇州曹氏之子，依美和尚出家，出任報恩寺住持。上堂：真心超越一切跡象，妙體沒有固定的方位，神妙不可知，聖人也無法測度。處於生死流轉之中，
【English Translation】 English version: Last night, the wind and rain swept through the garden, washing out the spring after the Nirvana of Buddha Vipassi (the first of the past seven Buddhas). The 'True Man without Position' (referring to a practitioner who has transcended the bondage of names and forms) felt a chill down his spine, and the willow smoke and pomegranate flowers were refreshed all at once. On the 20th day of the fourth month of the tenth year of the Qianlong reign (1745 AD), after bathing and changing clothes, he bowed towards the imperial palace to express his gratitude, and wrote a verse saying: 'This year I have passed sixty-nine, the golden-haired lion walks upside down. Knocking down two mud oxen, laughing and breaking the mouth of emptiness.' Then he sat in full lotus posture and passed away, at the age of fifty-five.
Zen Master Xiushan Cheng of Juesheng Temple in Kyoto
A native of the Gong family in Zhili, he instructed the assembly: 'To practice Zen, you must truly practice; to attain enlightenment, you must truly attain it. You people, do not covet small gains, be content with little, and stop at the illusory city (a metaphor for an unreal realm), without seeking advancement. When climbing a mountain to the summit, you must let go of everything from the void; when entering the sea to explore the source, you should return. A withered tree relies on a cold forest, and its heart does not change when it encounters spring; it is merely useless material. To be able to be the master of all phenomena, not withering with the four seasons, is a misunderstanding. The effort of sitting meditation reaches the point where it is like the moon's reflection in an autumn pool, the sound of a bell in a quiet night, which does not diminish when struck and does not dissipate when touched by waves; this is still a matter on the shore of birth and death. How much more so if you cultivate below this, following the footsteps of others, pursuing the world and turning away from enlightenment, playing with shadows and toiling in vain. If you practice and travel in this way, this mountain monk will not beat you even if he has a stick.' Preaching on the Emperor's Birthday: 'Heaven and earth share the same root with me, and all things are one body with me. As long as you can transcend directly, you can surely make the stagnation of kalpas melt away like ice. Boundless wonderful meanings are abandoned at once. Obtain a deep and solid foundation, acquire a firm and stable nature, thoroughly understand the source of all dharmas, and comprehend the root of all conditions. Sitting in a tiny dust mote, turn the great Dharma wheel; at the tip of a single hair, manifest the Treasure King's Land (the Buddha-land described in the Avatamsaka Sutra). One is infinite, and infinite is one. Things and self merge, and principle and phenomena are unobstructed. It is both illusion and truth, unchanging with conditions. For example, how should one say a congratulatory phrase? May the Emperor's longevity be equal to the Southern Mountain.'
The Dharma heir of Zen Master Chun of Meifa
Zen Master Huishi Qi of Tianmu Mountain
A native of the Cao family in Suzhou, he left home under the guidance of Abbot Mei and became the abbot of Bao'en Temple. Preaching: 'The true mind transcends all traces, the wonderful body has no fixed direction, the spirit is unknowable, and the sage cannot fathom it. Being in the flow of birth and death,'
。驪珠獨耀于滄海。踞涅槃岸。桂輪孤朗于碧天。言超象外。道合羣情。茍非鷲嶺鳳毛。那解當陽契證。所以道。事是恁么事。人須恁么人。不是恁么人。何知恁么事。還見恁么人么。遍界且無尋覓處。龍淵千尺漲波濤 上堂。人人有面古鏡。諸佛于中隱現。個個本來面目。殊非長短方圓。作形生之資始。超有象之機先。背之者迷頭認影。悟之者無垢金仙。該因括果。徹底虛元。七處九會舌頭短。五十三人妙不傳。凈智莊嚴功德聚。分明一朵火中蓮 上堂。佛說一切法。應度一切心。我無一切心。何用一切法。三世諸佛。歷代祖師。到者里。有口惟堪掛壁。若祇恁么休去。敢保渠儂未徹在。直須萬機不到處七穴八穿。百匝千重時。水灑不著。有時破二作三。有時會三歸一。向無言處演言。無法處說法。頭頭建立輝煌。一一要津把斷。擊拂云。常憶汾陽好言語。菊花遍界耀全提。
養拙明禪師法嗣
潭州大溈慧山海禪師
上堂。按拄杖曰。談玄說妙。文殊無地藏身。舉古舉今。普賢有處吐氣。便恁么去。吳楚未同風。別轉機關。東西十萬里。以拄杖一畫云。牛頭沒馬頭回。竿頭絲線從君弄。不犯清波始俊哉 上堂。一燈然出百千燈。大地山河盡斬新。石女雲中歌雪曲。木人水底舞陽春。重重涉入寶林
【現代漢語翻譯】 現代漢語譯本： 驪珠獨自在滄海中閃耀，佔據著涅槃（Nirvana，佛教術語，指解脫）的彼岸；桂樹之輪孤零零地在碧空中明亮，言語超越了形象之外。道理符合眾生的心意，如果不是靈鷲峰（Vulture Peak，釋迦牟尼佛說法之地）的鳳凰羽毛，怎麼能理解當陽（Dangyang，地名，此處指禪宗公案）的契合與印證？所以說，事情就是這樣的事情，人必須是這樣的人。不是這樣的人，怎麼知道這樣的事情？還見到這樣的人了嗎？遍及整個世界也沒有尋覓之處，龍淵千尺漲起波濤。
上堂開示：人人有一面古老的鏡子，諸佛在其中隱現；個個有本來的面目，絕非長短方圓所能形容。它作為產生形體的資糧的開端，超越了有形有象的機先。背離它的人，迷惑地把頭當成影子；領悟它的人，是無垢的金仙。它涵蓋因果，徹底虛空而玄妙。七處九會（Seven Places Nine Assemblies，指《楞嚴經》的說法場所）也難以用言語表達，五十三人（Fifty-three people，指《華嚴經》中善財童子參訪的善知識）也無法傳達其中的奧妙。清凈智慧莊嚴功德聚集，分明就是一朵火中的蓮花。
上堂開示：佛說一切法，應該度化一切心。我沒有一切心，何用一切法？三世諸佛，歷代祖師，到了這裡，有口也只能用來掛在墻壁上。如果只是這樣停止，我敢保證他們還沒有徹悟。必須在萬機都達不到的地方，七竅八孔都通透，百匝千重之時，水也潑不進去。有時破二作三，有時會三歸一。向無言之處演說言語，在無法之處說法。處處建立輝煌，處處在重要關口把守。擊拂塵，常常憶起汾陽（Fenyang，禪宗祖師）的好言語，菊花遍佈世界，耀眼地全部提持起來。
養拙明禪師的法嗣
潭州大溈慧山海禪師
上堂開示：按著拄杖說，談玄說妙，文殊菩薩（Manjusri，象徵智慧）也沒有藏身之地；舉古舉今，普賢菩薩（Samantabhadra，象徵行愿）也有吐氣之處。就這樣去，吳國和楚國還沒有形成相同的風俗，另外轉動機關，東西相隔十萬里。用拄杖一畫說，牛頭山（Niutou Mountain，禪宗牛頭宗的發源地）消失，馬頭山（Matou Mountain，地名）迴歸，竿頭的絲線任你擺弄，不觸犯清澈的波濤才算俊才。
上堂開示：一燈點燃百千燈，大地山河都煥然一新。石女在雲中歌唱雪的樂曲，木人在水底跳著陽春的舞蹈。重重地涉入寶林（Baolin，寺廟名）。
【English Translation】 English version: The bright pearl shines alone in the vast sea, occupying the shore of Nirvana (Buddhist term, referring to liberation); the wheel of the cassia tree shines brightly alone in the blue sky, words transcending beyond form. The Dao (the Way) accords with the feelings of all beings. If it were not for the phoenix feather from Vulture Peak (where Shakyamuni Buddha preached), how could one understand the agreement and proof of Dangyang (place name, referring to a Zen koan here)? Therefore, it is said, 'The matter is such a matter, the person must be such a person. If not such a person, how can one know such a matter? Have you seen such a person? Throughout the entire world, there is nowhere to seek. In Dragon Abyss, a thousand feet of waves rise.'
Going to the hall for instruction: Everyone has an ancient mirror, in which all Buddhas appear and disappear; everyone has their original face, which cannot be described by length, shortness, squareness, or roundness. It is the beginning of the resources for generating form, transcending the opportunity before form and appearance. Those who turn away from it are confused, mistaking the head for the shadow; those who awaken to it are stainless golden immortals. It encompasses cause and effect, thoroughly empty and mysterious. Even the Seven Places Nine Assemblies (referring to the preaching places of the Surangama Sutra) cannot express it in words, and the fifty-three people (referring to the virtuous advisors visited by Sudhana in the Avatamsaka Sutra) cannot convey its mysteries. Pure wisdom adorns the accumulation of merit and virtue, clearly a lotus flower in the fire.
Going to the hall for instruction: The Buddha said that all dharmas should liberate all minds. I have no mind, so what use is there for all dharmas? The Buddhas of the three worlds and the ancestral teachers of all generations, when they arrive here, their mouths can only be used to hang on the wall. If you just stop like this, I dare to guarantee that they have not thoroughly awakened. One must be in a place where myriad machines cannot reach, with the seven orifices and eight holes all clear, and at a time of hundreds and thousands of layers, water cannot be splashed on. Sometimes breaking two to make three, sometimes uniting three to return to one. Speaking words in the place of no words, preaching dharma in the place of no dharma. Establishing brilliance everywhere, guarding the important passes everywhere. Striking the whisk, I often remember the good words of Fenyang (Zen master), chrysanthemums spread throughout the world, brilliantly holding up everything.
The Dharma successor of Zen Master Yangzhuo Ming
Zen Master Huishan Hai of Dawei in Tanzhou
Going to the hall for instruction: Pressing the staff and saying, 'Discussing the mysterious and speaking of the wonderful, Manjusri Bodhisattva (symbolizing wisdom) has no place to hide; citing the ancient and citing the present, Samantabhadra Bodhisattva (symbolizing practice and vows) has a place to exhale.' If you go like this, the customs of Wu and Chu have not yet formed the same customs, and another machine is turned, separated by hundreds of thousands of miles east and west. Drawing a line with the staff and saying, 'Niutou Mountain (the origin of the Niutou School of Zen) disappears, Matou Mountain (place name) returns, the silk thread at the end of the pole is for you to play with, not touching the clear waves is the beginning of talent.'
Going to the hall for instruction: One lamp lights hundreds and thousands of lamps, and the great earth and mountains and rivers are all renewed. The stone woman sings snow songs in the clouds, and the wooden man dances Yangchun in the water. Heavily wading into Baolin (temple name).
網。剎剎全彰般若因。直下和光都撲滅。爍迦羅眼透金塵。
頂目徹禪師法嗣
雙泉眉山霈禪師
上堂。有不得無不得。秤錘捏出黃金汁。是句刬非句刬。熨斗煎茶銚不同。六六三十六。三尺龍鬚當破布。五五二十五。出門蚊子大如牯。東山水上行。嵓前嘯石虎。西園綠竹叢叢。北苑青松楚楚。一人有手無腳。千峰頂上。疾走如飛。一人有腳無手。十字街頭。撫掌歌舞。顧眾云。還有識得渠面目者么。一僧才出。師便下座 上堂。一不只。兩不雙。青天撲地。日月無光。東勝神洲打鼓。西瞿耶尼插秧。普請云居羅漢。大家逐隊成行。天臺石橋路窄。趙州略彴許長。丹霞燒卻木佛。院主眉須遭殃。道是第一義諦。早已錯過樑皇。至今江上蘆花白。少室峰頭瑞靄蒼。
具德禮禪師法嗣(五人)
能仁微旨朗禪師
小參。僧問。學人上來。請師一接。師拈起拄杖。僧擬議。師便打。乃舉僧問雲門。大拍盲的人來。師還接否。門放身倒。師云。韶陽老人。向逐浪隨波處。截斷眾流。要使涵蓋乾坤話行。能仁不作者個去就。大拍盲的人來師還接否。拈起拄杖。擬議不來。劈脊便棒。且道。者話在什麼句中收 小參。白雲一堆兩堆。丹楓三章五章。無意欲分賓主。有時款段飛揚。敢問。參方
【現代漢語翻譯】 現代漢語譯本： 網。剎剎全彰般若（prajna，智慧）因。直下和光都撲滅。爍迦羅（Śakra，帝釋天）眼透金塵。
頂目徹禪師法嗣
雙泉眉山霈禪師
上堂。有不得無不得。秤錘捏出黃金汁。是句刬非句刬。熨斗煎茶銚不同。六六三十六。三尺龍鬚當破布。五五二十五。出門蚊子大如牯。東山水上行。巖前嘯石虎。西園綠竹叢叢。北苑青松楚楚。一人有手無腳。千峰頂上。疾走如飛。一人有腳無手。十字街頭。撫掌歌舞。顧眾云。還有識得渠面目者么。一僧才出。師便下座。上堂。一不只。兩不雙。青天撲地。日月無光。東勝神洲打鼓。西瞿耶尼插秧。普請云居羅漢。大家逐隊成行。天臺石橋路窄。趙州略彴許長。丹霞燒卻木佛。院主眉須遭殃。道是第一義諦。早已錯過樑皇（502-557）。至今江上蘆花白。少室峰頭瑞靄蒼。
具德禮禪師法嗣(五人)
能仁微旨朗禪師
小參。僧問。學人上來。請師一接。師拈起拄杖。僧擬議。師便打。乃舉僧問雲門。大拍盲的人來。師還接否。門放身倒。師云。韶陽老人。向逐浪隨波處。截斷眾流。要使涵蓋乾坤話行。能仁不作者個去就。大拍盲的人來師還接否。拈起拄杖。擬議不來。劈脊便棒。且道。者話在什麼句中收。小參。白雲一堆兩堆。丹楓三章五章。無意欲分賓主。有時款段飛揚。敢問。參方
【English Translation】 English version: Net. Each and every moment fully manifests the cause of prajna (wisdom). Directly, the combined light is extinguished. Śakra's (the lord of gods) eye penetrates golden dust.
Successor of Chan Master Dingmu Che
Chan Master Shuangquan Meishan Pei
Ascending the hall. There is no obtaining, and there is no not obtaining. The weight hammer squeezes out golden juice. This phrase is cut, that phrase is cut. The iron and the tea kettle are different. Six sixes are thirty-six. A three-foot dragon's beard is used as torn cloth. Five fives are twenty-five. Going out, the mosquitoes are as big as cows. The Eastern Mountain walks on water. Before the cliff, a stone tiger roars. The Western Garden has green bamboo clumps. The Northern Garden has verdant pines standing tall. One person has hands but no feet. On the summit of a thousand peaks, he runs swiftly like flying. One person has feet but no hands. At the crossroads, he claps his hands and sings and dances. Looking at the assembly, he says, 'Is there anyone who recognizes his face?' As soon as a monk comes forward, the master descends from his seat. Ascending the hall. One is not single. Two is not a pair. The blue sky falls to the earth. The sun and moon are without light. In the Eastern Victory Continent, they beat drums. In the Western Goye Continent, they transplant rice seedlings. Universally inviting the arhats (enlightened beings) of Yunju, everyone forms ranks and walks in rows. The stone bridge of Tiantai is narrow. Zhao Zhou's bridge is slightly long. Danxia burned the wooden Buddha. The abbot's eyebrows and beard suffered disaster. Saying it is the ultimate truth, one has already missed Emperor Liang (502-557). To this day, the reeds on the river are white. The auspicious clouds on the summit of Shaoshi are verdant.
Successor of Chan Master Jude Li (five people)
Chan Master Nengren Weizhi Lang
Small gathering. A monk asks, 'The student comes up, please receive me, Master.' The master raises his staff. The monk hesitates. The master strikes. Then he cites a monk asking Yunmen, 'A person with great blindness comes, will the master still receive him?' Yunmen lets his body fall. The master says, 'Old man Shaoyang, in the place of following the waves, cuts off the flow of the masses. He wants to make the phrase 'covering the universe' work. Nengren does not make this move. A person with great blindness comes, will the master still receive him? Raising the staff, without hesitation, a blow on the back. Tell me, in what phrase is this saying contained?' Small gathering. White clouds in one pile, two piles. Red maples in three chapters, five chapters. Without intending to distinguish guest and host, sometimes leisurely flying. May I ask, those who participate in the study...
上士。其中可有商量。時有僧出。師云。好沒主張 小參。舉不顧即差互。如何是佛麻三斤。山僧今日如法舉了。幸毋更生差互。隨顧一僧云。汝作么生會。僧佇思。師云。擬思量何劫悟。
維揚巨渤恒禪師
示眾。宗師家。須是杓柄在手。活計通身。任他漢去胡來。難逃一鑒。始可橫拈楖𣗖。高踞上流。卷太虛于毫端。乾坤涵蓋。吸滄溟于霹靂。膏澤人天。固是衲僧家本分事。若是單單認得一個無夢無想。不名不物道理。以為極則。便乃開張大口。誑嚇閭閻。誤賺後昆。平沉佛法。乃斯之輩。深可痛憫 升座。有一句子無。無一句子有。坐斷有無機。一雙窮相手。打破蔡州城。毛端獅子吼。呵呵呵。好大哥。溪西雞齊啼。狗走抖擻口 升座。目前無阇黎。山河匪礙。此間無老僧。不許夜行。一句中虎踞龍蟠。眉睫間風雷變換。個是衲僧家尋常作略。直得野老門前。王令稍嚴。牧唱樵歌。聲光烜赫。六識無功的。如水投水。破家散宅的。似空合空。茍能超證。到與么田地。天寧門下。還須吃棒。昨夜三更失卻牛。天明起來失卻馬。手不停腳不住。且道。作何事業。一期之中。敢望諸人。道一轉語。通個真實訊息。庶免鐵面老子打算草鞋錢好。
江西云居晦山顯禪師
示眾。雲門鑒報慈隔。頭
【現代漢語翻譯】 現代漢語譯本 上士（指有上等根器的人）。其中可有商量（指可以討論的地方）嗎？ 這時有個僧人站出來。禪師說：『好一個沒有主張的人！』 小參（禪宗的一種參禪形式）。舉起時不顧及就產生差錯。什麼是佛？麻三斤（禪宗公案）。我今天如法地舉出來了，希望不要再產生差錯。 隨即問一個僧人：『你作何理解？』僧人猶豫思考。禪師說：『想要思量，要到什麼時候才能領悟？』
維揚巨渤恒禪師
開示大眾：宗師之家，必須要把控權柄，全身充滿活力。任憑他人是漢人還是胡人，都難逃宗師的明鑑。這樣才可以橫執楖𣗖（一種禪杖），高居上流。將太虛收于毫端，乾坤都包含其中；將滄溟吸入霹靂之中，恩澤普施人天。這本是衲僧（僧人的謙稱）的本分事。 如果只是認識到一個無夢無想、不名不物的道理，就以為是最高的真理，於是張開大口，欺騙百姓，誤導後人，最終會使佛法衰敗。對於這樣的人，實在令人痛惜。 升座說法：有一句也等於沒有，沒有一句也等於有。截斷有無的機鋒，憑藉一雙空手，打破蔡州城（比喻打破迷執）。在細微之處發出獅子吼。哈哈哈，好大哥！溪西的雞一起啼叫，狗跑動時抖動嘴巴。 升座說法：眼前沒有阇黎（梵語，意為親教師），山河也不構成阻礙。這裡沒有老僧，不允許夜間行走。一句之中，如猛虎盤踞，蛟龍環繞；眉睫之間，風雷變幻。這才是衲僧的尋常作為，使得鄉野老人的門前，王法也顯得更加森嚴，牧童的歌唱和樵夫的歌聲，都顯得聲勢浩大。 六識（眼、耳、鼻、舌、身、意）無功用的，就像水倒入水中；破家散宅的，就像空與空相合。如果能夠超越證悟到這種地步，在天寧門下，仍然要捱打。 昨夜三更時分丟了牛，天亮起來又丟了馬。手不停腳不住，那麼，到底在做什麼事業呢？希望在這次法會中，各位能夠說出一句轉語，傳達一個真實的訊息，或許可以免去鐵面老子算計草鞋錢的麻煩。
江西云居晦山顯禪師
開示大眾：雲門（宗派名）和鑒報慈（人名）之間隔著一層。
【English Translation】 English version Superior person (referring to someone with superior aptitude). Is there anything to discuss (referring to a place for discussion) here? At that moment, a monk stood out. The Zen master said, 'What a person without a mind of his own!' Small assembly (a form of Zen practice in Zen Buddhism). To disregard when raising something leads to error. What is Buddha? Three pounds of flax (a Zen koan). I have raised it today according to the Dharma, hoping that no more errors will arise. Immediately asked a monk: 'How do you understand it?' The monk hesitated and thought. The Zen master said, 'If you want to think, when will you realize?'
Zen Master Ju Boh Heng of Yang
Instructing the public: The family of a master must hold the handle in hand and be full of vitality. No matter whether others are Han Chinese or barbarians, they cannot escape the master's clear mirror. Only in this way can one hold the staff horizontally and reside in the upper reaches. To collect the vast emptiness at the tip of a hair, encompassing the universe; to absorb the vast ocean into a thunderbolt, bestowing grace upon humans and gods. This is the duty of a monk. If one only recognizes a principle of no dreams, no thoughts, no name, and no substance, and thinks it is the highest truth, then one will open one's mouth wide, deceive the people, mislead future generations, and ultimately cause the decline of the Buddha's teachings. Such people are truly regrettable. Ascending the seat to preach: Having a sentence is the same as having none, and having no sentence is the same as having one. Cutting off the mechanism of existence and non-existence, relying on a pair of empty hands, breaking the city of Cai (a metaphor for breaking through delusion). Emitting a lion's roar in the subtle details. Hahaha, good brother! The chickens in the west of the stream crow together, and the dogs shake their mouths as they run. Ascending the seat to preach: There is no Acharya (Sanskrit, meaning personal teacher) in front of you, and the mountains and rivers do not constitute an obstacle. There is no old monk here, and night travel is not allowed. Within a sentence, it is like a fierce tiger crouching and a dragon coiling; between the eyebrows, wind and thunder change. This is the ordinary action of a monk, making the laws of the king appear even more strict in front of the doors of the old villagers, and the songs of the shepherds and the songs of the woodcutters all appear magnificent. The six consciousnesses (eye, ear, nose, tongue, body, and mind) are useless, like water poured into water; breaking up the family and scattering the house is like emptiness merging with emptiness. If one can transcend and realize to this point, one still has to be beaten under the gate of Tianning. Last night, I lost the cow at midnight, and when I woke up in the morning, I lost the horse again. Hands and feet don't stop, so what exactly are you doing? I hope that in this Dharma assembly, everyone can say a turning word and convey a true message, perhaps avoiding the trouble of the iron-faced old man calculating the money for straw sandals.
Zen Master Hui Shan Xian of Yunju Mountain, Jiangxi
Instructing the public: There is a layer between Yunmen (sect name) and Jian Bao Ci (person's name).
蓬鬆眼赫赤。虎舌打鞦韆。佛口生荊棘。當陽一箭髑髏穿。南海波斯面如墨 小參。三世老黃頭。渾然不知有。吸盡西江。藏身北斗。乾坤暗黑。山河倒走。等閑只為太惺惺。拈得鼻孔失卻口。貍奴白牯慣稱揚。雲中盡作獅子吼 小參。今朝六月廿九。一歲已過其半。生死大事未明。急急須教刀斷。慈明引錐刺肱。瑞巖惺惺叫喚。真如圓木驚心。高峰𢬵作癡漢。依此四老。修行管取。前程了辦。赤心片片向人傾。剔起眉毛君自看。
泰興慶雲碩揆志禪師
佛成道日上堂。僧問。展開關捩子。千聖立下風。即令和尚站在甚處。師云。焦磚打著連底凍。進云。則鑊湯無冷處。師云。放待冷來看。進云。覿面無私句。今朝謝舉揚。師云。千里萬里。進云。靈山授記。未到如是。師云。不妨伶俐。問。雪覆千山。因甚孤峰不白。師云。別露一家風。問。一念無為。十方坐斷。慶雲寺中。幾人親薦。師云。驢鳴犬吠一般聲。乃云。釋迦老子。于正覺山中。睹星大悟。便道。奇哉一切眾生。具有如來智慧德相。但以妄想執著。不能證得。何似慶雲寺里。連日彤雲密佈。一朝紅日高昇。現前僧俗男女。草木叢林。山門佛殿。癩狗泥豬。悉皆歡喜。異口同音道。也不奇。也不奇。一切眾生。悉無妄想。但以如來智慧德相。
【現代漢語翻譯】 現代漢語譯本 蓬鬆的眼睛紅得發黑。老虎的舌頭像在打鞦韆一樣擺動。佛的口中卻長滿了荊棘。當陽（地名）一箭射穿了骷髏。南海的波斯人面色黝黑。 小參。 過去、現在、未來三世的老朽之人，完全不知道『有』的存在。一口吸盡西江之水，藏身於北斗之中。天地一片黑暗，山河顛倒奔流。只因太過聰明，撿起了鼻子卻丟了嘴巴。貍貓和白牛總是被人稱讚，在雲中盡情發出獅子般的吼聲。 小參。 今天是六月二十九，一年已經過去一半。生死大事尚未明瞭，必須趕緊用刀斬斷煩惱。慈明禪師用錐子刺自己的手臂，瑞巖禪師驚醒后大聲叫喚。真如就像圓木一樣令人驚心，高峰禪師卻裝作癡呆。依照這四位老禪師的方法修行，一定能夠了結前程。赤誠的心一片片地向人傾訴，提起眉毛自己好好看看。
泰興慶雲碩揆志禪師
佛成道日上堂。僧人問道：『展開關鍵的機關，千聖都落在下風。那麼請問和尚您站在什麼地方？』 禪師回答：『燒焦的磚頭打在徹底結冰的河面上。』 僧人進一步說：『那麼鑊湯（煮人的大鍋）就沒有冷卻的時候。』 禪師說：『放著等它冷下來再看。』 僧人說：『面對面沒有私心的話語，今天感謝您的舉揚。』 禪師說：『千里萬里之遙。』 僧人說：『靈山（地名，釋迦摩尼講法之地）授記，還沒有達到這種程度。』 禪師說：『不妨伶俐。』 僧人問：『雪覆蓋了千山，為什麼孤峰不白？』 禪師說：『另外顯露出一家獨特的風貌。』 僧人問：『一念達到無為的境界，十方都被阻斷。慶雲寺中，有幾個人親自體驗到了？』 禪師說：『驢叫狗吠都是一樣的聲音。』 於是禪師說：『釋迦老子，在正覺山中，睹星而大悟。』 便說：『奇哉！一切眾生，都具有如來智慧德相（如來本具的智慧和功德）。只是因為妄想執著，不能證得。』 哪裡比得上慶雲寺里，連日彤雲密佈，一旦紅日高昇，現前的僧俗男女，草木叢林，山門佛殿，癩狗泥豬，都歡喜，異口同聲地說：『也不奇，也不奇。一切眾生，都沒有妄想，只有如來智慧德相。』
【English Translation】 English version Eyes puffy and intensely red. A tiger's tongue swings like a pendulum. Thorns grow from the Buddha's mouth. An arrow pierces the skull at Dangyang (place name). A Persian from the South Sea has a face as dark as ink. Short Dharma talk. The old yellow heads of the three worlds (past, present, and future) are completely unaware of existence. They gulp down the entire West River and hide in the Big Dipper. Heaven and earth are dark, mountains and rivers flow in reverse. It's all because they are too clever, picking up the nose but losing the mouth. The wildcat and the white ox are always praised, making lion's roars in the clouds. Short Dharma talk. Today is the twenty-ninth of June, and half the year has passed. The great matter of life and death is not yet clear, so we must quickly cut off afflictions with a sword. Ciming (Zen master) pricks his arm with an awl, and Ruiyan (Zen master) awakens and shouts loudly. True Suchness is as startling as a round log, but Gaofeng (Zen master) pretends to be foolish. If you practice according to these four old masters, you will surely complete your journey. Pour out your sincere heart to others, and raise your eyebrows to see for yourself.
Zen Master Shokakuishi of Qingyun Temple in Taixing
Dharma talk on the day of Buddha's Enlightenment. A monk asked, 'Unfolding the key mechanism, the thousand sages are at a disadvantage. So where does the master stand?' The master replied, 'A burnt brick hits the frozen riverbed.' The monk further said, 'Then the cauldron of boiling water never cools.' The master said, 'Leave it to cool down and see.' The monk said, 'Face to face, there are no selfish words; today, I thank you for your praise.' The master said, 'Thousands and thousands of miles away.' The monk said, 'The prediction at Vulture Peak (place where Buddha taught), has not reached this level.' The master said, 'It doesn't matter if you are clever.' A monk asked, 'Snow covers the thousand mountains, why is the solitary peak not white?' The master said, 'It reveals a unique style of its own.' A monk asked, 'When one thought reaches the state of non-action, all directions are blocked. In Qingyun Temple, how many people have personally experienced it?' The master said, 'The braying of donkeys and the barking of dogs are the same sound.' Then the master said, 'The old Shakyamuni, in the Mountain of Perfect Enlightenment, attained great enlightenment upon seeing a star.' Then he said, 'How wonderful! All beings possess the wisdom and virtuous characteristics of the Tathagata (Buddha's inherent wisdom and merit). But because of delusional thoughts and attachments, they cannot attain it.' How can it compare to Qingyun Temple, where dark clouds have been gathering for days, and when the red sun rises, the monks, laypeople, men and women, grasses and trees, mountain gates and Buddha halls, mangy dogs and mud pigs, all rejoice and say in unison, 'It's not strange, it's not strange. All beings have no delusional thoughts, only the wisdom and virtuous characteristics of the Tathagata.'
不能證得。驀召眾云。咄。
杭州雲林諦暉輅禪師
升座。梅白松青。絲毫不隔。掃卻凡塵與法塵。咳𠻳掉臂皆三昧。喝曰。達人面前。豈可不知忌諱。露出人人本有之珍。又喝曰。雖然春滿乾坤。也要東風著力。連喝兩喝。下座 升座。豎拄杖曰。紀綱滹沱家法。少此爪牙不得。敲擊靈山骨髓。非此鍵槌不可。今有一人。焉能如是知。如是見。如是信解。統御一切。用別萬端。平其不平。不平其平。好手手中呈好手。紅心心裡中紅心。驀卓拄杖曰。其利斷金 示眾。心肝不橫。頭角不露。奇哉眾生。貪程錯路。何如我妙濟院裡。滿徑幽篁風有餘。一池荷葉霜打破。茆堂日出共商量。乃豎拳曰。兩個拳頭那個大。
繼起儲禪師法嗣(五人)
蘇州字云蹤禪師
上堂。騎佛殿入山門。釋迦不在先。騎燈籠入露柱。彌勒不在後。其間忽乘師子而來。且請別時相見。或乘象王而至。未便輕易投刺。或現半身。靈嵓門下。那許縮頭縮項。倚墻靠壁。或現全身。聽呼指使。不致慢事。自然獲賞。蹤長老今日騎拄杖子。入汝諸仁鼻孔里去也 小參。句前句后。是諸人難處。著腳一跨跨過。是汝諸人極容易處。嵓頭道。百不思時。喚作正句。以手引舌曰。是伊有甚麼用處。拍禪床曰。親切無過此。
【現代漢語翻譯】 現代漢語譯本： 不能證明領悟。立即召集眾人說：『咄！』
杭州雲林諦暉輅禪師
升座說法。『梅花潔白，松樹青翠，絲毫不隔。』掃除凡塵和法塵。咳嗽擺臂都是三昧（Samadhi，佛教術語，指心神平靜的狀態）。喝道：『在開悟的人面前，豈能不知忌諱！』顯露出人人本有的珍寶。又喝道：『雖然春天充滿天地，也要東風著力。』連續喝了兩聲，下座。 升座說法。豎起拄杖說：『紀綱滹沱（地名）的家法，少了這爪牙不行。敲擊靈山（佛教聖地）的骨髓，沒有這槌子不可。』如今有這麼一個人，能夠如此知曉，如此見解，如此信解，統御一切，運用萬端，平定其不平，不平定其平。好手手中呈現好手，紅心心裡呈現紅心。』猛然敲擊拄杖說：『其鋒利可以斬斷金屬！』 開示大眾。『心肝不橫蠻，頭角不顯露。』奇怪啊眾生，貪圖路程走錯了路。哪裡比得上我妙濟院裡，滿徑幽深的竹林風聲有餘，一池荷葉被霜打破。茅屋裡日出時共同商量。』於是豎起拳頭說：『兩個拳頭哪個大？』
繼起儲禪師的法嗣（五人）
蘇州字云蹤禪師
上堂說法。『騎著佛殿進入山門，釋迦（Sakyamuni，佛教創始人）不在最前面。騎著燈籠進入露柱，彌勒（Maitreya，未來佛）不在最後面。』這期間忽然乘坐獅子而來，請改日再相見。或者乘坐象王而來，不要輕易投名帖。或者顯現半身，靈巖門下，哪裡允許縮頭縮頸，倚墻靠壁。或者顯現全身，聽從呼喚指使，不至於怠慢事情，自然獲得賞賜。蹤長老我今天騎著拄杖子，進入你們各位的鼻孔里去了。 小參。『句前句后，是你們的難處。著腳一跨跨過，是你們最容易的地方。』巖頭（禪師名）道：『百般思量不起時，叫做正句。』用手拉著舌頭說：『他有什麼用處？』拍禪床說：『親切沒有超過這個的了。』
【English Translation】 English version: Cannot be proven to be enlightened. Immediately summoned the crowd and said: 'Tut!'
Zen Master Di Hui Lu of Yunlin, Hangzhou
Ascended the seat. 'Plum blossoms are white, pine trees are green, without the slightest separation.' Sweeping away mundane dust and Dharma dust. Coughing and swinging arms are all Samadhi (Samadhi, a Buddhist term referring to a state of mental tranquility). Shouted: 'In front of enlightened people, how can one not know taboos!' Revealing the treasures inherent in everyone. Again shouted: 'Although spring fills the universe, the east wind must also exert its strength.' Shouted twice in succession, and descended from the seat. Ascended the seat. Raised the staff and said: 'The discipline and family rules of Hu Tuo (place name), cannot do without these claws and teeth. Knocking on the marrow of Ling Shan (Buddhist holy land), cannot do without this mallet.' Now there is such a person, who can know in this way, see in this way, believe and understand in this way, govern everything, use myriad methods, level the uneven, and not level the level. A good hand presents a good hand, a red heart presents a red heart.' Suddenly struck the staff and said: 'Its sharpness can cut through metal!' Instructed the assembly. 'The heart and liver are not tyrannical, the horns are not exposed.' Strange, sentient beings, greedy for the journey and taking the wrong path. How can it compare to my Miaoji Monastery, where the secluded bamboo forest is full of wind, and a pond of lotus leaves is broken by frost. In the thatched hut, we discuss together when the sun rises.' Then he raised his fist and said: 'Which is bigger, the two fists?'
Successor to Zen Master Jiqi Chu (five people)
Zen Master Yun Zong of Suzhou
Ascended the hall to preach. 'Riding the Buddha hall into the mountain gate, Sakyamuni (Sakyamuni, the founder of Buddhism) is not in the front. Riding the lantern into the dew pillar, Maitreya (Maitreya, the future Buddha) is not in the back.' During this time, suddenly riding a lion, please meet again another day. Or riding the elephant king, do not easily submit a name card. Or showing half of the body, under the gate of Lingyan, how can one allow shrinking heads and necks, leaning against the wall. Or showing the whole body, listening to calls and instructions, not neglecting matters, and naturally receiving rewards. Zen Master Zong, today I am riding the staff, entering the nostrils of all of you. Small participation. 'Before and after the sentence, is the difficulty for you all. Stepping over with one stride, is the easiest place for you all.' Yantou (name of a Zen master) said: 'When a hundred thoughts do not arise, it is called the correct sentence.' Pulling the tongue with his hand, he said: 'What use is he?' Slapping the Zen bed, he said: 'Nothing is more intimate than this.'
蘇州月函子禪師
上堂。一筆勾下也。胸中穩貼。即便散去情理。不甘者說。眾無對。師云。去又不即去。說又沒得說。我實情耐你不得。遂旋風打散 上堂。大眾。有一句子。言雖粗淺。理實甚深。良久。驀伸拳云。生鐵拳頭不識人 上堂。你者輩。黏鑊湯漢。青州覓棗。鄭州覓梨。閻老子。是你親。是你眷。堯封今日若不喚醒你。你把阿波波呵咤咤。盡作了祖宗。鐵券慚愧。今日道一句子。塞得住山僧口。不可止一路掀翻幾案。
國清翼庵酂禪師
據室。諸佛心量廣一尺。此方地面廣一尺。諸佛心量廣一丈。此方地面度一丈。諸佛法身長一尺。個條拄杖長一尺。諸佛法身長一丈。個條拄杖長一丈。踏著此方地面。坐得者個座子。提起個條拄杖。開得此個法門。鐘鐘鳴。鼓鼓響。文殊絕羅籠。普賢脫知解。舉措盡光明。咳唾皆龍象。卓拄杖曰。出手釘得虛空橛。許汝叢林作榜樣 晚參。驀地草鞋底脫。不管鼻孔[山*藍]巉。脫向深山角落裡。橫橫豎豎。豎豎橫橫。無不放光動地。腳尖頭踢出來的。是甚麼乾矢橛 小參。汝刺腳與么來。法華塘。為汝說大事因緣。木魚山。為汝說無聲三昧。解脫門。為汝說智智清凈。七寶幢。為汝說凈光無礙。更來者里。討什麼碗。擲拂子便起 小參。紅
【現代漢語翻譯】 現代漢語譯本 蘇州月函子禪師
上堂。一筆勾銷也。胸中穩妥。即便散去情理。不甘心者說。眾人都無言以對。禪師說：『要走又不立刻走，要說又沒什麼可說，我實在受不了你們。』於是像旋風一樣把他們打散。
上堂。各位，有一句話，言語雖然粗淺，道理卻非常深刻。』良久，突然伸出拳頭說：『生鐵拳頭不認人。』
上堂。你們這些人，都是些粘在鍋底的湯一樣的傢伙，在青州找棗，在鄭州找梨。閻王老子是你們的親戚，是你們的眷屬。堯帝（具體指唐堯，約公元前2356-公元前2255年）今天如果不喚醒你們，你們就會把『阿波波呵咤咤』，全都當成了祖宗的鐵券（免罪憑證），真是可悲可嘆。今天我說一句話，堵得住山僧的嘴，不可只是掀翻幾案。
國清翼庵酂禪師
據室。諸佛的心量有多廣一尺，此方（指我們所處的這個世界）的地面就有多廣一尺。諸佛的心量有多廣一丈，此方的地面就有多廣一丈。諸佛的法身有多長一尺，這條拄杖就有多長一尺。諸佛的法身有多長一丈，這條拄杖就有多長一丈。踏著此方的地面，才能坐得這個座位。提起這條拄杖，才能開啟這個法門。鐘鳴鼓響，文殊菩薩（象徵智慧）超越了羅網的束縛，普賢菩薩（象徵行愿）擺脫了知解的障礙。一舉一動都光明磊落，一言一行都如龍象般威猛。』卓拄杖說：『出手就能把木橛釘在虛空中，允許你們在叢林中作為榜樣。』
晚參。突然草鞋底脫落，也不管鼻孔是否高聳，脫落在深山角落裡。橫橫豎豎，豎豎橫橫，無不放出光芒，震動大地。腳尖踢出來的，是什麼樣的乾屎橛？
小參。你們因為腳被刺痛而來到這裡，在法華塘，我為你們說大事因緣。在木魚山，我為你們說無聲三昧。在解脫門，我為你們說智智清凈。在七寶幢，我為你們說凈光無礙。還來這裡，討什麼碗？』擲拂子便起身。
小參。紅
【English Translation】 English version Chan Master Yuehanzi of Suzhou
Entering the hall: 'With one stroke, it's all crossed out. The chest is steady. Immediately disperse with emotions and reasoning. Those who are unwilling speak up.' The assembly was silent. The Master said, 'You want to leave but don't leave immediately; you want to speak but have nothing to say. I really can't stand you.' Then, like a whirlwind, he scattered them.
Entering the hall: 'Everyone, there is a saying, though the words are coarse, the principle is very profound.' After a long pause, he suddenly raised his fist and said, 'The iron fist does not recognize people.'
Entering the hall: 'You lot are like soup stuck to the bottom of a pot, looking for jujubes in Qingzhou and pears in Zhengzhou. Yama (the King of Hell) is your relative, your kin. If Emperor Yao (reigned circa 2356-2255 BCE) doesn't wake you up today, you'll take 'A bo bo he zha zha' as the ironclad proof of your ancestors, which is truly shameful. Today, I'll say a sentence that can shut the mouth of this mountain monk, but it's not just about overturning a few desks.'
Chan Master Yi'an Cuo of Guoqing
Addressing the assembly: 'If the mind of all Buddhas is one foot wide, then the ground of this realm is one foot wide. If the mind of all Buddhas is one zhang (ten feet) wide, then the ground of this realm is one zhang wide. If the Dharma body of all Buddhas is one foot long, then this staff is one foot long. If the Dharma body of all Buddhas is one zhang long, then this staff is one zhang long. Stepping on the ground of this realm, one can sit on this seat. Raising this staff, one can open this Dharma gate. The bell rings, the drum sounds, Manjusri (symbol of wisdom) transcends the net, Samantabhadra (symbol of practice and vows) escapes from intellectual understanding. Every action is full of light, every word is like a dragon or elephant.' He struck the staff and said, 'With a hand, one can nail a stake into the void, allowing you to be examples in the sangha.'
Evening session: 'Suddenly, the sole of the straw sandal falls off, regardless of whether the nose is prominent, falling off in a corner of the deep mountains. Horizontal and vertical, vertical and horizontal, all emit light and shake the earth. What kind of dried dung is kicked out by the toe?'
Small session: 'You come here because your feet are pricked, at the Lotus Pond, I speak to you of the great matter of cause and condition. At Wooden Fish Mountain, I speak to you of soundless samadhi. At the Gate of Liberation, I speak to you of the purity of wisdom. At the Seven Treasure Banner, I speak to you of pure light without obstruction. What bowl are you looking for here?' He threw the whisk and got up.
Small session: Red
爐𦦨里。拈來片雪。散作普天春色。直得森羅萬象。草木叢林。一時簇綻。于以壯煙雲之色。于以添渤澥之瀾。西來大意。不須暖室商量。少室真宗。何用望空啟告。曩謨佛陀。曩謨達磨。曩謨僧伽。總然將得虛空來。驀擊竹篦云。還教博取虛空去。
資福童碩宏禪師
據室。未入門豈容話會。到者里方許商量。且道。醍醐語毒藥語。達磨是大士化身。直得九年分疏不下。維摩乃古佛再世。亦不敢輕措一詞。莽鹵漢好作等閑。豎拂子云。試看是何標格 上堂。透金剛圈。不在手腳快。便吞栗棘蓬。難在牙齒堅牢。不能與諸塵作主。徒然夸七事隨身。主賓玄要。未分以前反手摸得著。當斷不斷。反招其亂。揮劍處。十字街頭曾無向背。當四山相逼。煞有生機。臨濟面門突出底無位真人。卓拄杖一下云。早已斬為三段。何況虛空畫圓相。水上插紅旗。一向誵訛。無本可據。山僧實頭人。何敢妄語。喝一喝云。切忌巡人犯夜。
靈瑞尼祖符禪師
上堂。拈香云。此一瓣香。明逾寶月。瑞勝優曇。若非鼻孔相符。爭得心源共印。爇向爐中。供養始祖釋迦文佛大和尚。暨禪宗第一祖飲光尊者。直下諸大祖師。恭愿金輪統御一人。端拱御樓中。睿澤𩃎流。四海五湖王化里。乃云。道者家風。古今不異。三
【現代漢語翻譯】 現代漢語譯本： 在爐𦦨里，拈起一片雪花，便散作普天下的春色。使得森羅萬象，草木叢林，一時都簇擁綻放。用什麼來壯大煙云的色彩？用什麼來增添渤海的波瀾？西來的大意（Bodhidharma's intention，菩提達摩的意圖），不須要在暖室裡商量；少室的真宗（Shaolin Zen，少林禪宗），何須要向著天空啟告？曩謨佛陀（Namo Buddha，皈依佛），曩謨達磨（Namo Dharma，皈依法），曩謨僧伽（Namo Sangha，皈依僧）。總然將得虛空來，驀然一擊竹篦，說：『還教博取虛空去。』
資福童碩宏禪師
據室，未入門豈容話會？到者里方許商量。且道，醍醐語毒藥語？達磨（Bodhidharma，菩提達摩）是大士化身，直得九年分疏不下。維摩（Vimalakirti，維摩詰）乃古佛再世，亦不敢輕措一詞。莽撞漢好作等閑。豎拂子云：『試看是何標格？』上堂，透金剛圈，不在手腳快；便吞栗棘蓬，難在牙齒堅牢。不能與諸塵作主，徒然夸七事隨身。主賓玄要，未分以前反手摸得著。當斷不斷，反招其亂。揮劍處，十字街頭曾無向背。當四山相逼，煞有生機。臨濟（Linji，臨濟）面門突出底無位真人，卓拄杖一下云：『早已斬為三段。』何況虛空畫圓相，水上插紅旗，一向誵訛，無本可據。山僧實頭人，何敢妄語？喝一喝云：『切忌巡人犯夜。』
靈瑞尼祖符禪師
上堂，拈香云：『此一瓣香，明逾寶月，瑞勝優曇。若非鼻孔相符，爭得心源共印。爇向爐中，供養始祖釋迦文佛大和尚（Sakyamuni Buddha，釋迦牟尼佛），暨禪宗第一祖飲光尊者（Mahakasyapa，摩訶迦葉），直下諸大祖師。恭愿金輪統御一人，端拱御樓中，睿澤𩃎流，四海五湖王化里。』乃云：『道者家風，古今不異。三
【English Translation】 English version: In the furnace, picking up a snowflake, it scatters into the spring scenery of the whole world. It makes all things in the universe, grass and trees, bloom in clusters at once. What can be used to magnify the color of smoke and clouds? What can be used to add to the waves of the Bohai Sea? The great intention of the West (Bodhidharma's intention), there is no need to discuss it in a warm room; the true sect of Shaoshi (Shaolin Zen), why should it be announced to the sky? Namo Buddha, Namo Dharma, Namo Sangha. Even if you bring emptiness, suddenly strike the bamboo stick and say, 'Also teach to acquire emptiness.'
Zen Master Tongshuo Hong of Zifu
According to the room, how can you talk about understanding if you haven't entered the gate? Only here are you allowed to discuss. Tell me, is it the language of ghee or the language of poison? Bodhidharma is the incarnation of a great Bodhisattva, and he couldn't explain it clearly for nine years. Vimalakirti is the reincarnation of an ancient Buddha, and he didn't dare to say a word lightly. A reckless man likes to act casually. He raises the whisk and says, 'See what kind of standard this is?' Ascending the hall, penetrating the Vajra circle is not about quick hands and feet; swallowing the chestnut hedgehog is difficult because of strong teeth. If you cannot be the master of all dusts, it is futile to boast of the seven things you carry with you. The mystery of host and guest can be touched backhandedly before it is divided. If you don't cut when you should, you will only invite chaos. Where the sword is wielded, there is no direction at the crossroads. When the four mountains are pressing, there is a chance of life. The true man without position protruding from the face of Linji, strikes the staff once and says, 'It has already been cut into three sections.' Moreover, drawing a circle in the void and inserting a red flag on the water are always misleading and have no basis. This monk is an honest person, how dare he lie? He shouts once and says, 'Beware of the patrolmen breaking the night.'
Zen Master Ni Zifu of Lingrui
Ascending the hall, picking up incense and saying, 'This petal of incense is brighter than a precious moon, and its auspiciousness surpasses the Udumbara flower. If the nostrils do not match, how can the heart source be printed together? Burn it in the furnace to offer to the founding ancestor Sakyamuni Buddha, and the first ancestor of Zen, Venerable Drinking Light (Mahakasyapa), and all the great patriarchs directly below. I respectfully wish that the golden wheel will govern one person, standing in the imperial tower, with wisdom flowing, and the four seas and five lakes will be in the realm of royal transformation.' Then he said, 'The family style of the Taoist is the same from ancient times to the present. Three
間茆屋。一味安閑。更弗向外營求。隨分有鹽有醬。若是佛法。山僧有口。祇堪掛壁 上堂。無依無慾是能仁。卻被明星換眼睛。盡大地人同一見。更將何法度眾生。黃面老子。受山僧一問。直得口似匾擔。汝等諸人。著如來衣。坐如來座。何不道一句與他出氣。以見佛法有人。不然。卻是山僧罪過 上堂。拈拄杖。碎得聖凡窠臼。荒草解橫身。提起本分鉗錘。大地齊乞命。贊之則耳聾眼瞎。毀之則口啞舌禿。不毀不讚。平地陷人。別有機關。鑿空覓路。明明向你道了也。若更不會。莫怪山僧蓋覆 上堂。長廊下與你說底。不是。后架頭與你說底不是。即今法堂上與你說底且道。是不是。學人才出作禮。師云。似即似。是即不是。下座。 卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第十
維揚嗣祖沙門(寶輪際源高旻了貞)輯
天臺國清 達珍 編
南嶽下三十六世
丈雪醉禪師法嗣(二人)
青城鳳林竹浪生禪師
至節上堂。機輪轉處。草木揚眉。坐斷當陽。乾坤失色。語其動也。遍周法界。語其靜也。泯跡潛蹤。所以道。先天而天弗違。後天而奉天時。若以世諦流佈。讓伊有分。若約正眼流通。則不然。驀拈拄杖云。看木上座。如何行
【現代漢語翻譯】 現代漢語譯本： 茅草屋裡，一心安閑，更不要向外尋求什麼。隨緣有鹽有醬就足夠了。說到佛法，山僧我有一張嘴，也只配掛在墻上。
上堂開示：無所依戀，無所貪求，才是能仁（釋迦牟尼佛的稱號）。卻被啟明星換走了眼睛。全大地的人都一樣見性。還用什麼法來度化眾生呢？黃面老子（指佛陀），受山僧我一問，直接變得口如扁擔（形容啞口無言）。你們這些人，穿著如來的衣服，坐在如來的座位上，為什麼不說一句話替他出氣，來證明佛法後繼有人？不然，就是山僧我的罪過了。
上堂開示：拿起拄杖，打碎聖凡的窠臼，荒草也能橫身。提起本分的鉗錘，大地都來乞命。讚美它，就耳聾眼瞎；詆譭它，就口啞舌禿。不讚美也不詆譭，平地也會陷人。另有玄妙的機關，在虛空中尋找道路。明明已經告訴你了。如果還不明白，就不要怪山僧我遮蓋隱瞞。
上堂開示：在長廊下告訴你的，不是。在後架頭告訴你的，也不是。現在在法堂上告訴你的，且說，是不是？學人剛要出來作揖，師父說：『像，是有點像。是，卻又不是。』下座。
《卍新續藏》第85冊 No. 1587 《正源略集》
正源略集卷第十
維揚嗣祖沙門（寶輪際源高旻了貞）輯
天臺國清 達珍 編
南嶽下第三十六世
丈雪醉禪師法嗣（二人）
青城鳳林竹浪生禪師
至節上堂：機輪運轉之處，草木也揚眉。坐斷當陽（比喻佔據要地），乾坤都為之失色。說它動，就遍佈法界；說它靜，就泯滅軌跡。所以說，先於天而天不違背，後於天而順應天時。如果用世俗的道理來流佈，就讓他們有一份。如果用正眼來流通，那就不是這樣了。驀然拿起拄杖說：『看木上座，如何行走？』
【English Translation】 English version: In a thatched cottage, one is at peace and leisure, seeking nothing from the outside. Having salt and sauce as one's lot is enough. As for the Buddha-dharma, this mountain monk has a mouth, but it's only fit to be hung on the wall.
Ascending the hall for instruction: To be without reliance and without desire is to be a 'capable person' (Nengren, epithet for Shakyamuni Buddha). Yet, one's eyes are exchanged by the morning star. All people on this great earth equally see their nature. What Dharma is there to liberate sentient beings? The old yellow-faced fellow (Huangmian Laozi, referring to the Buddha), after being questioned by this mountain monk, directly becomes like a flat carrying pole (biǎn dan, meaning speechless). All of you, wearing the robes of the Tathagata (Rulai, another name for Buddha), sitting on the seat of the Tathagata, why not say a word to vent his frustration, to show that the Buddha-dharma has successors? Otherwise, it would be this mountain monk's fault.
Ascending the hall for instruction: Raising the staff, smashing the dichotomy of the sacred and the mundane, even the wild grass can stand upright. Raising the tongs of one's inherent nature, the whole earth begs for life. To praise it is to become deaf and blind; to slander it is to become mute and tongue-tied. Neither praising nor slandering, even level ground will trap people. There is another subtle mechanism, seeking a path in empty space. I have already clearly told you. If you still don't understand, don't blame this mountain monk for concealing it.
Ascending the hall for instruction: What I told you in the long corridor is not it. What I told you behind the rear frame is not it. What I am telling you now in the Dharma hall, tell me, is it it? A student was just about to come forward to bow, the master said: 'Similar, it is somewhat similar. Is, yet it is not.' Descending from the seat.
《Wan Xu Zang Jing》Volume 85 No. 1587 Zhengyuan Lueji
Zhengyuan Lueji Volume 10
Compiled by Shramana Sizu of Weiyang (Baolun Jiyuan Gaomin Liao Zhen)
Edited by Dazhen of Tiantai Guoqing
36th Generation under Nanyue
Successor of Zen Master Zhangxue Zui (two people)
Zen Master Qingcheng Fenglin Zhulang Sheng
Ascending the hall on the Winter Solstice: Where the machinery turns, even the grass and trees raise their eyebrows. Sitting and cutting off Dangyang (Dāngyáng, metaphor for occupying a strategic position), heaven and earth lose their color. Speaking of its movement, it pervades the Dharma realm; speaking of its stillness, it obliterates traces. Therefore, it is said, 'Prior to heaven, yet heaven does not defy; after heaven, yet it follows the seasons of heaven.' If using worldly principles to propagate, then let them have a share. If using the true eye to circulate, then it is not so. Suddenly raising the staff, he said: 'Look at the wooden seat, how does it walk?'
履。百萬億須彌盧。百萬億日月。百萬億四大部洲。百萬億香水海。一口吞卻。且盈虛訊息。向甚麼處流轉。諸佛眾生何處安身立命。
佛冤超綱禪師
內江李氏子 上堂。證第一義。異類潛蹤。正印提持。眾流截斷。若存知見。如算海沙。豈不見。少室峰前。低頭難覓地。曹溪路上。抬眸不見天 小參。雷音普震。困蟻群蘇。捲起簾來。青天白日。露柱笑呵呵。燈籠功不宰。白雲本無心。常自露光彩。豎拄杖云。輒不得動著者個。何故。愿彼觀音行。善應諸方所 問。亡僧遷化。向甚麼處去。師云。昨日雨今日晴。進云。恁么則與天地同根去也。師云。虛空里不可安耳躲 問。如何是學人本來面目。師云。春風吹露柱云學人不會。師云。夜雨濕嵓花。
云橋水禪師法嗣
東川蒼碧聰禪師
上堂。懷抱一念虛明。未脫三乘羈鎖。妄認八處見見。埋卻自己靈光。直饒當下轉身。竿頭進步。腳跟下未免三十痛棒 元旦上堂。動若行雲。止猶穀神。水中鹹味。色里膠青。老盧只解踏碓。藥山一物不為。舟有一尺篷。可使八面風。駕無三尺鞭。難控千里馬。喝一喝。拋出栗棘蓬。誰人吞得下。
易庵師禪師法嗣
南陽法海林我鑒禪師
上堂。薰風始拂。炎暑臨時。長稚賢愚
【現代漢語翻譯】 現代漢語譯本： 履。縱然有百萬億個須彌盧山（Sumeru，佛教宇宙觀中的聖山），百萬億個日月，百萬億個四大部洲（Four Continents，佛教宇宙觀中的四個大陸），百萬億個香水海（Fragrant Ocean，圍繞須彌山的海洋），一口吞下。那麼盈虛訊息的變化，又向什麼地方流轉呢？諸佛和眾生又在何處安身立命呢？
佛冤超綱禪師
內江李氏之子，上堂說法。證悟第一義諦，異類都潛藏軌跡。正印提持，眾流截斷。如果還存有知見，就像計算海里的沙子一樣徒勞。難道沒聽說過嗎？在少室峰前，低頭也難以找到立足之地；在曹溪路上，抬頭也看不見天。 小參。雷音震動，沉睡的螞蟻都甦醒過來。捲起簾子，****。露柱笑呵呵，燈籠也功不可沒。白雲本來無心，常常自然顯露光彩。豎起拄杖說，絕對不能動著這個。為什麼呢？愿彼觀音菩薩的修行，能善巧地應化于各個地方。 問：亡故的僧人遷化后，會到什麼地方去呢？禪師說：『昨日下雨，今天晴朗。』（意指生死如常） 問：『那麼就與天地同根同源了嗎？』禪師說：『虛空里不可安放耳朵。』（意指不可執著于虛空） 問：『如何是學人本來的面目？』禪師說：『春風吹拂露柱。』（意指本來面目無法言說） 問：『學人不會。』禪師說：『夜雨濕潤巖石上的花朵。』（意指體悟需靠自己）
云橋水禪師法嗣
東川蒼碧聰禪師
上堂說法。懷抱一念虛明，還未脫離三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）的束縛。錯誤地認為八處（Eight Consciousnesses，眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）的見見是真實的，埋沒了自己本有的靈光。即使當下轉身，竿頭更進一步，腳跟下也免不了三十痛棒（意指仍有不足）。 元旦上堂。動起來像行雲，靜止時像山谷之神。水中含有鹹味，顏色里含有膠青。老盧（指六祖慧能）只會舂米，藥山（指藥山惟儼禪師）一物不為。船有一尺長的篷，就可以使八面來風。駕車沒有三尺長的鞭子，難以駕馭千里馬。喝一聲，拋出栗棘蓬，誰人能吞得下？（意指禪機深奧，難以理解）
易庵師禪師法嗣
南陽法海林我鑒禪師
上堂說法。薰風開始吹拂，炎熱的暑氣將要來臨。無論年長年幼，賢能愚笨，
【English Translation】 English version: Consider. Even if there are a million trillion Mount Sumerus (Sumeru, the sacred mountain in Buddhist cosmology), a million trillion suns and moons, a million trillion Jambudvipas (Four Continents, the four continents in Buddhist cosmology), and a million trillion Fragrant Oceans (Fragrant Ocean, the ocean surrounding Mount Sumeru), swallowing them all in one gulp. Then, where do the changes of waxing and waning flow? Where do all Buddhas and sentient beings find their place to settle and live?
Zen Master Foyuan Chaogang
The son of the Li family in Neijiang, ascended the hall to preach. Realizing the First Principle, all heterodoxies conceal their traces. The true seal is upheld, and all streams are cut off. If knowledge and views still exist, it is as futile as counting the sands in the sea. Haven't you heard? Before Shaoshi Peak, it is difficult to find a foothold even when looking down; on the road to Caoxi, one cannot see the sky even when looking up. Small assembly. The thunderous sound resonates everywhere, and the sleepy ants awaken. Rolling up the curtain, ****. The pillar laughs heartily, and the lantern also contributes. White clouds are inherently without intention, and they naturally reveal their brilliance. Raising the staff, he said, 'Absolutely do not touch this.' Why? May the practice of Avalokiteśvara Bodhisattva skillfully respond to all places. Question: 'Where do deceased monks go after their transformation?' The Zen master said, 'Yesterday it rained, today it is sunny.' (Meaning that life and death are normal) Question: 'Then are they of the same root and origin as heaven and earth?' The Zen master said, 'One cannot place ears in emptiness.' (Meaning that one should not be attached to emptiness) Question: 'What is the original face of the student?' The Zen master said, 'The spring breeze blows the pillar.' (Meaning that the original face cannot be expressed in words) Question: 'The student does not understand.' The Zen master said, 'The night rain wets the flowers on the rocks.' (Meaning that realization depends on oneself)
Successor of Zen Master Yunqiao Shui
Zen Master Cangbi Cong of Dongchuan
Ascended the hall to preach. Embracing a single thought of emptiness and clarity, one has not yet escaped the bonds of the Three Vehicles (Three Vehicles, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Mistakenly believing that the seeing of the Eight Consciousnesses (Eight Consciousnesses, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness, alaya consciousness) is real, one buries one's own inherent spiritual light. Even if one turns around immediately and takes a step further on the pole, one cannot avoid thirty painful blows under one's feet (meaning that there are still shortcomings). Ascended the hall on New Year's Day. Moving like flowing clouds, still like the spirit of the valley. Saltiness in water, gelatin in color. Old Lu (referring to the Sixth Patriarch Huineng) only knows how to hull rice, and Yaoshan (referring to Zen Master Yaoshan Weiyan) does nothing. A boat with a one-foot awning can make use of the wind from all directions. A carriage without a three-foot whip is difficult to control a thousand-mile horse. Shouting once, throwing out a chestnut bur, who can swallow it? (Meaning that the Zen mechanism is profound and difficult to understand)
Successor of Zen Master Yian Shi
Zen Master FahaI Lin Wo Jian of Nanyang
Ascended the hall to preach. The gentle breeze begins to blow, and the hot summer is about to arrive. Whether old or young, wise or foolish,
。正堪休歇。製毒龍于無相佛剎。調狂象于正覺場中。朗智地于神珍。燦性天之戒月。單刀直入。獨步丹霄。方知牢關把定。異轍同途。相見別峰。傍通訊息。驀豎拂子云。還會么。居然擊碎蟠桃核。者回方見個中人 上堂。看破浮漚化城。了知空華寶所。彼既烏有先生。大都我亦非我。相將下應上呼。卻也無可不可。揮拂子召眾云。還會么。於斯會得。何勞曲唱巴歌。其或未然。拂一拂云。雙桂曾開五葉花。及至寶峰今結果。
聖可玉禪師法嗣
崇隆碧露夢禪師
上堂。嫩筍出林。點破青霄。日月蒼松徹蔭。普覆大地乾坤。會則千足萬足。不會日午三更。遂拈起袈裟云。會么。此是雞足頭陀。待慈氏下生的 秋日上堂。秋風清秋月明。碧天皎潔絕無痕。半夜木雞啼月冷。三更石犬吠花陰。驀豎拂子云。知音有幾人 佛誕上堂。銅鐘易扣。鐵鼓難鳴。事出無由。機扣有方。一言一語。文殊起發請之端。全默全歸。維摩圓不二之門。把定封疆。彌勒陷在兜率。放開一線。釋迦此日降生。到者里。把住是。放行是。大眾試定當看。
密行忍禪師法嗣
滇楚九臺山知空蘊禪師
小參。迦葉一笑傳心。神光三拜得髓。拈拄杖卓一下云。只此一著。了無多子。久參上智。便合乘時。顧盻躊
【現代漢語翻譯】 現代漢語譯本 正是應該停歇的時候。能在無相佛剎中制伏毒龍（比喻貪嗔癡等煩惱），能在正覺道場中調伏狂象（比喻難以控制的心）。在神珍（比喻佛性）中顯現明朗的智慧，在自性天空中照耀戒律的明月。單刀直入，獨自走在青天之上。這才知道牢牢把住關要，不同的路徑到達同一個目的地，在別的山峰上相見，從旁邊溝通訊息。突然豎起拂塵說：『會嗎？』竟然擊碎了蟠桃核，這次才見到箇中人。 上堂說法。看破了像水泡一樣的虛幻城市，了知像空中花朵一樣的虛幻寶所。既然對方是烏有先生（虛構的人物），那麼我也不是真實的我。互相呼應，卻也無所謂可以或不可以。揮動拂塵召集大眾說：『會嗎？』如果能在這裡領會，何必費力唱那些低俗的歌曲。如果還不明白，拂一拂塵說：『雙桂曾經開過五葉花，等到寶峰山今天才結果。』 聖可玉禪師法嗣 崇隆碧露夢禪師 上堂說法。嫩筍破土而出，突破青天。日月和蒼松徹底庇廕，普遍覆蓋大地乾坤。領會了就千足萬足，不領會就如同白日三更。於是拿起袈裟說：『會嗎？』這是雞足山頭陀（指迦葉尊者）等待慈氏菩薩（指彌勒佛）下生時穿的。 秋日上堂說法。秋風清涼，秋月明亮，碧藍的天空皎潔無痕。半夜裡木雞啼叫，月色寒冷，三更時石犬在花陰下吠叫。突然豎起拂塵說：『知音有幾人？』 佛誕日上堂說法。銅鐘容易敲響，鐵鼓難以鳴叫。事情的發生沒有理由，開啟機竅自有方法。一言一語，文殊菩薩發起請法的開端。完全沉默，完全迴歸，維摩詰菩薩圓融不二的法門。把定封疆，彌勒菩薩被困在兜率天宮。放開一線，釋迦牟尼佛今日降生。到了這裡，把住也是，放行也是。大眾試著仔細看看。 密行忍禪師法嗣 滇楚九臺山知空蘊禪師 小參。迦葉尊者一笑傳心印，神光慧可三拜得髓。拈起拄杖，卓地一下說：『只有這一著，沒有多餘的。久參的上等根器，就應該抓住時機。』顧盼躊躇。
【English Translation】 English version It is precisely the time for rest. Subduing the poisonous dragon (a metaphor for afflictions like greed, anger, and ignorance) in the realm of the Formless Buddha-land, taming the mad elephant (a metaphor for the uncontrollable mind) in the field of Perfect Enlightenment. Illuminating the wisdom-ground within the Divine Treasure (a metaphor for Buddha-nature), shining the moon of precepts in the sky of inherent nature. Directly entering with a single blade, walking alone in the azure sky. Only then do you know that the stronghold is firmly held, different paths lead to the same destination, meeting on separate peaks, communicating news from the side. Suddenly raising the whisk and saying: 'Do you understand?' Unexpectedly shattering the peach pit, only then can one see the person within. Ascending the hall for Dharma talk. Seeing through the floating bubbles of illusionary cities, understanding the illusory treasure place like flowers in the sky. Since the other is Mr. Uyu (a fictional character), then I am also not the real me. Responding to each other, yet there is nothing that can or cannot be. Waving the whisk and summoning the assembly, saying: 'Do you understand?' If you can understand here, why bother singing vulgar songs. If you still don't understand, flick the whisk and say: 'The double osmanthus once bloomed with five-petaled flowers, and only today does it bear fruit at Treasure Peak.' Successor of Dharma Master Shengkeyu Zen Master Chonglong Bilu Meng Ascending the hall for Dharma talk. Tender bamboo shoots emerge from the forest, piercing the blue sky. The sun and moon and ancient pines completely shade, universally covering the great earth and universe. If you understand, it is a thousand feet, ten thousand feet; if you don't understand, it is like the third watch of the day at noon. Then picking up the kasaya and saying: 'Do you understand?' This is the kasaya of the ascetic of Chicken Foot Mountain (referring to Venerable Kasyapa), waiting for the descent of Maitreya (referring to Maitreya Buddha). Ascending the hall for Dharma talk on an autumn day. The autumn wind is clear, the autumn moon is bright, the blue sky is pure and without a trace. In the middle of the night, the wooden rooster crows, the moonlight is cold, and at the third watch, the stone dog barks under the shade of flowers. Suddenly raising the whisk and saying: 'How many people are kindred spirits?' Ascending the hall for Dharma talk on Buddha's Birthday. A bronze bell is easy to strike, but an iron drum is difficult to sound. The occurrence of things has no reason, but there is a method to open the mechanism. With every word and every phrase, Manjusri Bodhisattva initiates the beginning of requesting the Dharma. Complete silence, complete return, Vimalakirti Bodhisattva's perfect non-dual Dharma gate. Holding the border firmly, Maitreya Bodhisattva is trapped in the Tushita Heaven. Releasing a thread, Sakyamuni Buddha is born today. Arriving here, holding on is it, letting go is it. The assembly should try to look carefully. Successor of Dharma Master Mixingren Zhikong Yun Zen Master of Jiutai Mountain, Dianchu Small gathering. Venerable Kasyapa transmitted the mind seal with a smile, and Shenguang Huike obtained the marrow with three bows. Picking up the staff and striking it once on the ground, saying: 'Only this one move, there is no extra. Those of superior wisdom who have participated for a long time should seize the opportunity.' Looking around hesitantly.
躇。劍去久矣。更說甚礦中之金。麥中之面。一場自賺。諸兄弟知也無。若不知。盡情放下。直須絕後再蘇。莫待一事無成兩𩯭疏。方袍圓頂胡為乎。噓一噓。靠拄杖便起。
百癡元禪師法嗣
京師海會憨璞性聰禪師
延平順昌連氏子。年十八祝髮。首參鼓山賢。令看萬法歸一話。久無入處。出嶺謁百癡元。即承記莂。命主餘杭法喜。臨安觀音。錢塘廣福。大興延壽。海會愍忠諸剎。順治己亥。應 詔萬善殿。賜號明覺 上堂。佛祖妙道。衍派流芳。選佛場開。爐鞴洪啟。既以門庭施設。言前的旨控玄機。楷定圓宗。句下搜尋絕了義。劈禪宗之骨髓。標教網之紀綱。隨處建立法幢。須知法無定相。如月印于滄江。似聲傳於空谷。直使百草頭上。常轉大法輪。一毛孔中。現瓊樓玉殿。應是金輪王降世。處處成就菩提道場。作天下人中之主。佈德澤三有沾恩。垂慈育群靈瞻仰。一人有慶。萬民賴之。堯風蕩蕩。舜日熙熙。四海清寧。齊天一統。佛法有幸。興隆祖燈。聯芳續𦦨。一機感赴。萬善同歸。正當今日開堂。祝聖一句。作么生道。壽比岡陵等太極。龍棲鳳閣永彌新 上堂。無雲峰頂。徹涌空劫金烏。枯木堂前。暗消剛骨紅影。達者深入閫奧。作家格外權衡。無孔笛橫吹倒吹。破甑子七零八落。寒
【現代漢語翻譯】 現代漢語譯本 躊躇。劍離開很久了。還說什麼礦中的金子，麥中的麵粉。這是一場自欺欺人的遊戲。各位兄弟知道嗎？如果不知道，就徹底放下。一定要經歷絕境之後才能復甦。不要等到一事無成，兩鬢斑白。穿著僧袍，戴著圓帽是爲了什麼呢？嘆息一聲。靠著枴杖站起來。
百癡元禪師的法嗣
京師海會寺的憨璞性聰禪師
是延平順昌人連氏的兒子。十八歲剃度出家。最初參拜鼓山賢禪師，讓他參看『萬法歸一』的話頭。很久都沒有領悟。後來出山拜見百癡元禪師，隨即得到印可。被任命主持餘杭法喜寺、臨安觀音寺、錢塘廣福寺、大興延壽寺、海會愍忠寺等寺廟。順治己亥年（1659年），應詔前往萬善殿，被賜予『明覺』的稱號。上堂說法：佛祖的妙道，源遠流長。選佛的場所開啟，鍛鍊人才的爐火洪大開啟。既然已經有了門庭的設施，言語之前的旨意控制著玄妙的機關，楷定了圓滿的宗旨，在語句下搜尋已經斷絕了意義。劈開禪宗的骨髓，標明教法的綱紀。隨處建立法幢，要知道法沒有固定的相狀，如同月亮倒映在滄江中，像聲音傳到空曠的山谷里。直接使得百草的頭上，常常轉動大法輪，一個毛孔中，顯現瓊樓玉殿。應該是金輪王降世，處處成就菩提道場。成為天下人中的主宰，佈施恩德，三界眾生都沾受恩惠，垂下慈悲，養育眾生，讓他們瞻仰。一人有福慶，萬民依賴他。堯帝的風範浩蕩，舜帝的太陽溫暖熙和，四海清平安定，天下統一。佛法有幸，興隆祖師的燈火，接續法脈，一機感應，萬善同歸。正當今日開堂，祝聖的一句話，怎麼說呢？壽命比岡陵還要長久，與太極相等，龍棲息在鳳閣，永遠清新。 上堂說法。沒有云的山峰頂上，徹底涌出空劫的金烏（太陽）。枯木堂前，暗暗消磨剛強的骨氣和紅潤的影子。通達的人深入堂奧，有作為的人格外權衡。沒有孔的笛子橫吹倒吹，破裂的甑子七零八落。寒冷。
【English Translation】 English version Hesitating. The sword has been gone for a long time. Why talk about the gold in the mine or the flour in the wheat? It's a self-deceiving game. Do you brothers know this? If not, let it go completely. You must be reborn after experiencing despair. Don't wait until you've accomplished nothing and your temples are gray. What are you doing wearing a monk's robe and a round cap? Sighing. He gets up, leaning on his staff.
Successor of Zen Master Baichi Yuan
Zen Master Hanpu Xingcong of Haihui Temple in the capital
He was Lian's son from Yanping Shunchang. He shaved his head at the age of eighteen. He first visited Zen Master Xian of Gushan, who told him to contemplate the saying 'All dharmas return to one.' He had no insight for a long time. Later, he went out of the mountain to visit Zen Master Baichi Yuan, and immediately received his approval. He was appointed to preside over Faxi Temple in Yuhang, Guanyin Temple in Lin'an, Guangfu Temple in Qiantang, Yanshou Temple in Daxing, and Minzhong Temple in Haihui. In the year Ji Hai of the Shunzhi reign (1659), he was summoned to the Wanshan Hall and given the title 'Mingjue' (Enlightened Awareness). Ascending the hall to preach: The Buddha's wonderful path flows far and wide. The field for selecting Buddhas is open, and the furnace for training talents is greatly ignited. Since there are already facilities for the monastery, the meaning before words controls the mysterious mechanism, defining the perfect doctrine. Searching under the sentences has cut off the meaning. Splitting the marrow of Zen, marking the discipline of the teachings. Establishing the Dharma banner everywhere, knowing that the Dharma has no fixed form, like the moon reflected in the Cang River, like sound transmitted in an empty valley. Directly causing the great Dharma wheel to constantly turn on the heads of all grasses, and in one pore, manifesting jeweled pavilions and jade palaces. It should be the reincarnation of the Golden Wheel King, accomplishing the Bodhi field everywhere. Becoming the master among the people of the world, bestowing grace, and all beings in the three realms receive favor, extending compassion, nurturing all spirits, and allowing them to look up to him. When one person is blessed, all people rely on him. The style of Emperor Yao is vast, and the sun of Emperor Shun is warm and harmonious, the four seas are peaceful and stable, and the world is unified. Buddhism is fortunate, flourishing the ancestral lamp, continuing the Dharma lineage, one opportunity responds, and all good returns to the same source. Just at the opening of the hall today, what should be said in the sentence of blessing the sage? May your life be as long as the hills and equal to the Taiji, may the dragon dwell in the phoenix pavilion and be forever fresh. Ascending the hall to preach. On the cloudless peak, the golden crow (sun) of the empty kalpa completely emerges. In front of the withered tree hall, the strong bones and rosy shadows are secretly worn away. Those who are enlightened deeply enter the inner chambers, and those who are accomplished weigh things extraordinarily. The flute without holes is blown horizontally and upside down, and the broken pot is scattered in pieces. Cold.
山拾得不知名。豐干尚且難摸索。擲下拂子曰。諸人切莫亂卜度。康熙丙午臘月十三日。師書偈曰。今年五十七。捏碎娘生鼻。一生受用中。無得亦無失。昨夜泥牛斗入海。直至如今無訊息。真訊息。今日西廊打倒東廊壁。放拾傀儡歸去來。莫教特地成狼藉。擲筆而逝。塔于臺山安國寺右。
靈機觀禪師法嗣(二人)
湖州資福明心鑒禪師
示眾。缽盂峰下。禺泉亭畔。有一句子。突出難辨。山僧為汝等道破去也。便下座。
湖州資福德水洧禪師
據室。實地之中。不得烏焉成馬。有問佛法心性。劈脊好與一棒。因甚如此。車不橫推。理無曲斷。
石庵琈禪師法嗣
杭州仁和佛日璇鑒衡禪師
僧參。師問。甚處來。曰白下。師曰。石頭城𨁝跳上梵天。你還知么。曰不因師舉。某甲那知。師曰。不屬聲。不屬色。你作么生知。曰和尚婆心太切。師云。孟八郎漢。又恁么去也 僧參。才展坐具。師曰。錯。僧便收坐具。師曰。錯錯。僧復禮拜曰。某甲是本地人。不解梵語唐言。求和尚放過。師曰。正要問你。本地上親切道一句來。僧彈指一下。師曰。是何意旨。僧無語。師曰。者沒地頭漢。直打出 上堂。有一句子。密不通風。有一句子。遍周沙界。更有一句。且作么
【現代漢語翻譯】 現代漢語譯本 山、拾得（均為僧人名）都不為人所知，豐干（僧人名）的境界更是難以捉摸。放下拂塵說：『各位切莫胡亂猜測。』康熙丙午年（1666年）臘月十三日，師父寫下偈語說：『今年五十七歲，捏碎娘生鼻（比喻徹底覺悟，否定自我）。一生受用其中，無所得也無所失。昨夜泥牛斗入海，直至如今無訊息。真訊息，今日西廊打倒東廊壁。放拾傀儡歸去來，莫教特地成狼藉。』擲筆而逝，塔于臺山安國寺右。
靈機觀禪師法嗣(二人)
湖州資福明心鑒禪師
開示大眾：『缽盂峰下，禺泉亭畔，有一句話，突出難以分辨。山僧為你們說破去。』便下座。
湖州資福德水洧禪師
主持寺院：『實地之中，不得指鹿為馬。』有人問佛法心性，劈頭蓋臉就是一棒。因什麼如此？車不橫推，理無曲斷。
石庵琈禪師法嗣
杭州仁和佛日璇鑒衡禪師
僧人蔘拜。師父問：『從哪裡來？』答：『白下。』師父說：『石頭城𨁝跳上梵天，你還知道嗎？』答：『不因師父提起，我哪裡知道。』師父說：『不屬於聲，不屬於色，你怎麼樣知道？』答：『和尚婆心太切。』師父說：『孟八郎漢，又這樣去了。』僧人蔘拜，才展開坐具，師父說：『錯。』僧人便收起坐具。師父說：『錯錯。』僧人再次禮拜說：『我是本地人，不解梵語唐言，求和尚放過。』師父說：『正要問你，本地上親切道一句來。』僧人彈指一下。師父說：『是什麼意思？』僧人無語。師父說：『這個沒著落的漢子，直接打出去。』上堂：『有一句話，密不通風。有一句話，遍周沙界。更有一句，且怎麼樣？』
【English Translation】 English version Mountain (Shan), Shi De (both monks' names) are unknown. Even Feng Gan (monk's name) is difficult to fathom. He put down his whisk and said, 'Everyone, don't make wild guesses.' On the thirteenth day of the twelfth month of the Bingwu year of the Kangxi reign (1666), the master wrote a verse saying, 'This year I am fifty-seven years old, I crush my mother-born nose (metaphor for complete enlightenment, negating the self). Throughout my life, I have received and used, without gain or loss. Last night, the mud ox fought into the sea, and there has been no news until now. True news, today the west corridor knocks down the east corridor wall. Let the puppet Shi De return, don't let it become a mess.' He threw down his pen and passed away, and his stupa is to the right of Anguo Temple on Mount Tai.
Successors of Zen Master Lingji Guan (two people)
Zen Master Mingxin Jian of Zifu Temple in Huzhou
Instructing the assembly: 'Below Bowl Peak, beside Yuquan Pavilion, there is a sentence that is prominent and difficult to distinguish. This mountain monk will break it down for you.' Then he descended from his seat.
Zen Master Deshui Wei of Zifu Temple in Huzhou
Presiding over the monastery: 'In the real ground, do not call a deer a horse.' If someone asks about the Buddha-dharma and mind-nature, give them a blow on the head. Why is this so? A cart is not pushed sideways, and reason is not twisted.
Successor of Zen Master Shi'an Fu
Zen Master Xuanjian Heng of Fori Temple in Renhe, Hangzhou
A monk came to pay respects. The master asked, 'Where do you come from?' He replied, 'Baixia.' The master said, 'The Stone City leaps up to the Brahma heaven, do you know that?' He replied, 'If the master hadn't mentioned it, how would I know?' The master said, 'It doesn't belong to sound, it doesn't belong to color, how do you know?' He replied, 'The abbot's grandmotherly heart is too eager.' The master said, 'Meng Balang Han, you're going that way again.' A monk came to pay respects, and as soon as he spread out his sitting cloth, the master said, 'Wrong.' The monk then put away his sitting cloth. The master said, 'Wrong, wrong.' The monk bowed again and said, 'I am a local, I don't understand Sanskrit or Chinese, please forgive me, abbot.' The master said, 'I want to ask you, say a heartfelt word from your local place.' The monk snapped his fingers. The master said, 'What is the meaning of that?' The monk was speechless. The master said, 'This homeless fellow, just beat him out.' Ascending the hall: 'There is a sentence that is airtight. There is a sentence that pervades the entire dharma realm. And there is another sentence, what about it?'
生道。良久云。吾常於此切 上堂。卓拄杖云。龍袖拂開全體現。眉毛上作么生。又卓一卓曰。像王行處絕狐蹤。腳跟下作么生。又卓曰。曏者里見得徹去。自然眼蓋乾坤。大方闊步。儻或未然。直須薦取。連卓兩卓。
天岳晝禪師法嗣
廬山開先心璧淵禪師
上堂。白雲影里藏身。祇圖瞌睡。紅塵堆中托跡。隨順世緣。至於佛法兩字。久已拋向他方世界。今日卻被當道尊官推。曏者曲錄木床上。又且如何施設。賴得雙劍峰巍巍萬仞。門戶潑天。瀑布水滾滾千尋。舌頭拖地。此是從上祖師。轉不退的法輪。說不盡的妙義。新長老。不妨借水獻花。舉似大眾。雖然如是。錯會者多。
山曉晰禪師法嗣
杭州佛日法持毅禪師
立春小參。正月春臘月春。一歲梅花兩度新。處處泥牛頭角迥。沿街鑼鼓鬧相迎。諸仁者。還識春牛落處么。良久曰。四蹄踏破天邊月。耕轉虛空滿地金 清明小參。節屆禁菸三月五。家家冢上添新土。雨打桃花冶艷傾。靈云漫向枝頭睹。今日黃龍見處偏。乘閑密種長生果。無陰陽地好栽培。滿樹花開香朵朵。報諸人休莽鹵。達磨不是西天祖。
靈遠應禪師法嗣(四人)
襄州洞山普慧漢水浩禪師
佛殿。麗像開圖。宏濟萬品。金容掩色。典
【現代漢語翻譯】 現代漢語譯本： 生道。良久說，『我常在此懇切。』 上堂。拄著枴杖說，『龍袖拂開，全體顯現。眉毛上怎麼做功夫？』 又拄了一下枴杖說，『象王走過的地方沒有狐貍的軌跡。腳跟下怎麼做功夫？』 又拄了一下說，『向這裡看得透徹，自然眼蓋乾坤，大方闊步。如果還沒有，就須得推薦。』 連續拄了兩下。
天岳晝禪師法嗣
廬山開先心璧淵禪師
上堂。白雲影里藏身，只圖睡覺。紅塵堆中托跡，隨順世緣。至於佛法兩字，早就拋向他方世界。今日卻被當道尊官推向這曲錄木床上。又將如何施展？幸虧雙劍峰巍峨萬仞，門戶廣大。瀑布水滾滾千尋，舌頭拖地。這是從上代祖師，轉動不退的法輪，說不盡的妙義。新長老，不妨借水獻花，告訴大眾。雖然這樣，錯會的人多。
山曉晰禪師法嗣
杭州佛日法持毅禪師
立春小參。正月春臘月春，一年梅花開兩次。處處泥牛頭角不同，沿街鑼鼓喧鬧相迎。各位仁者，還認識春牛倒下的地方嗎？良久說，『四蹄踏破天邊月，耕轉虛空滿地金。』 清明小參。時節到了禁菸三月初五（具體日期）。家家墳上添新土。雨打桃花，艷麗傾城。靈雲和尚隨意在枝頭觀看。今日黃龍慧南禪師見處特別。趁著空閑秘密種植長生果。無陰陽之地適合栽培，滿樹花開，香氣朵朵。告訴你們不要粗心大意。達磨不是西天祖師。
靈遠應禪師法嗣（四人）
襄州洞山普慧漢水浩禪師
佛殿。美麗的佛像開啟，廣泛救濟萬物。金色的容貌掩蓋了其他顏色。典
【English Translation】 English version: Sheng said, 'I often earnestly do this here.' Entering the hall, he struck his staff and said, 'The dragon's sleeve sweeps open, the whole body appears. What kind of effort is made on the eyebrows?' He struck the staff again, saying, 'Where the elephant king walks, there are no traces of foxes. What kind of effort is made under the feet?' He struck again, saying, 'If you see through this, naturally your eyes will cover the universe, and you will stride forward generously. If not, you must recommend it.' He struck twice in succession.
Successor of Zen Master Zhou of Tianyue
Zen Master Xinbi Yuan of Kaixian Temple, Lushan
Entering the hall, he said, 'Hiding in the shadows of white clouds, only seeking to sleep. Entrusting traces in the piles of red dust, following worldly conditions. As for the two words of Buddha-dharma, they have long been thrown to other worlds. Today, they are pushed onto this crooked wooden bed by the local officials. How will they be displayed? Fortunately, the Shuangjian Peaks are towering and vast, with imposing gates. The waterfall rolls down thousands of feet, the tongue dragging on the ground. This is from the ancestral masters, turning the irreversible Dharma wheel, speaking of inexhaustible wonderful meanings. New elder, you may as well borrow water to offer flowers and tell the masses. Although this is so, many misunderstand.'
Successor of Zen Master Shan Xiaoxi
Zen Master Fachi Yi of Fori Temple, Hangzhou
Small Spring Assembly on the Beginning of Spring. Spring in the first month, spring in the twelfth month, plum blossoms bloom twice a year. Everywhere the mud oxen have different horns, and the gongs and drums along the street welcome them noisily. All of you, do you still recognize where the spring ox falls? After a long silence, he said, 'Four hooves trample the moon on the edge of the sky, plowing the void and filling the ground with gold.' Small Assembly on Qingming Festival. The season has reached the fifth day of the third month (specific date) when smoking is forbidden. Every family adds new soil to the graves. The rain beats the peach blossoms, and their beauty is overwhelming. Zen Master Lingyun casually watches the branches. Today, Zen Master Hakuin Ekaku's view is unique. Taking advantage of leisure, secretly plant the fruit of longevity. Land without yin and yang is suitable for cultivation, and the trees are full of flowers, fragrant blossoms. Tell you not to be careless. Bodhidharma is not the patriarch of the Western Heaven.'
Successor of Zen Master Lingyuan Ying (four people)
Zen Master Hanshui Hao of Dongshan Puhui Temple, Xiangzhou
Buddha Hall. The beautiful Buddha image is opened, widely saving all things. The golden appearance covers other colors. Classic
御十方。所以貴買無數僧祇。賤賣一時拈出。且道。以何為據。遂拜云。六出天花鋪地錦。占斷風光作主人 晚參。舉朝宗忍和尚。因僧問向上事如何下手。忍便掌。僧擬議。忍踢云。腳下也得。師驀卓杖云。南華老人。將者片真金。三翻兩次。當作頑鐵賣了。山僧今日欲來對眾找價。乃下座。旋風打散。
天童石吼徹禪師
越州山陰童氏子。博士弟子員。依兜率院子賢和尚剃染。造真州五臺靜觀律師圓具。參靈遠應。親炙十有二年。遂傳衣寶應一宿。年七十二。值文覺禪師堅請。主席天童 冬至早參。句外明宗。豈屬言詮。劫前運步。不費心力。只在當人能達通變。何必定要分時限日。四序不遷。陰陽不涉。藏冥運于化育之際。無影樹頭宿綵鸞。截群機于未兆之先。不萌枝上飛春色。若能向頂門上。霹靂轟騰。腳跟下自然紅輪突出。魯公臺上書底。是世法不是佛法。須知不是者個訊息。慈明堂前揭底。是佛法不是世法須知也不是者個訊息。既總不是者個訊息。畢竟是什麼訊息。擲下拄杖云。拄杖子吞卻祖師了也。教什麼人說禪。還有人救得也無 乾隆戊午五月二十七日示寂。世壽七十七。僧臘五十二。語錄五卷。行世。塔于天童之陽。
桐城慧山魯璠奐禪師
解夏上堂。拄杖活如龍。草鞋
獰似虎。呼喚不回頭。羅籠不肯住。腳跟下天寬地寬。切忌東去西去。剔起眉毛子細看。寸草不生千萬里 晚參。孤月朗眾星明。突出達磨眼裡睛。看看山門騎鼓角。走入佛堂拜聖僧。喝一喝云。是甚麼。乾矢橛麻三斤。描不成兮畫不成 小參。大地平沉。虛空粉碎。認著依然還不是。前三三后三三。推門落臼。開門見山。還會么。虛空背上板毛生。萬里山河一條鐵 小參。昨夜金龜脫卻殼。無端又被人鉆破。天明石女急尋看。撞倒嵩山破灶墮。顧左右云。下坡不走。快便難逢。
六安大悲祖幻寧禪師
金陵劉氏子 上堂。事存涵蓋。展全機于聲色堆中。理應箭鋒。顯大用於法界之外。直得陟山起舞。渒水歡騰。露柱揚眉。燈籠發笑。更說甚麼門裡出身易。身里出門難。衲僧家。無固必。行便行。坐便坐。茍能直下薦得。則知德山棒不圖打草。臨濟喝祇要驚蛇。到者里。自然如龍得水。似虎靠山。縱奪自由。殺活在我。設有所重。便成窠臼。皆是依草附木之流。指鹿為馬之輩。不惟孤負從上宗乘。亦乃笑破衲僧鼻孔。寧上座。雖則一任騰騰。於法無知。終不將斷貫索。穿人鼻孔。只得借路。與眾兄弟。通個訊息。良久。喝一喝 小參。心不是佛。智不是道。卓拄杖云。不許夜行。投明須到。
節崖
【現代漢語翻譯】 現代漢語譯本： 像老虎一樣兇猛。呼喚它也不回頭。即使在羅網裡也不肯安住。腳下是廣闊的天地。切記不要東去西去。仔細地觀察，寸草不生的地方有千萬里之遙。晚參。 孤零零的月亮明亮，眾星閃耀。突出了達磨（Bodhidharma，禪宗始祖）眼中的光芒。看看山門，敲響鼓角，走進佛堂，禮拜聖僧。喝一聲，問道：『這是什麼？』回答：『乾屎橛，麻三斤。』無法描繪，無法畫出。小參。 大地沉沒，虛空粉碎。即使認識到了，仍然不是真相。前三三，后三三，推門落臼，開門見山。你們明白了嗎？虛空的背上長出板毛，萬里山河如同一條鐵。小參。 昨夜金龜脫掉了殼，無端又被人鉆破。天亮后石女急忙尋找，撞倒了嵩山，打破了灶。看看左右，說：『下坡路不好走，快速方便的機會難得。』
六安大悲祖幻寧禪師
金陵劉氏之子。上堂說法：事情存在於涵蓋之中，在聲色堆中展現全部的機用。道理應該像箭鋒一樣銳利，在法界之外顯現巨大的作用。使得陟山起舞，渒水歡騰，露柱揚眉，燈籠發笑。更說什麼入門容易，出門難。我們出家人，沒有固定的地方，想走就走，想坐就坐。如果能夠直接領悟，就知道德山（Deshan Xuanjian，唐代禪師）用棒不是爲了打草驚蛇，臨濟（Linji Yixuan，唐代禪師）喝祇是爲了驚醒對方。到了這裡，自然像龍得到水，像老虎依靠山，縱奪自由，殺活在我。如果有所執著，就成了窠臼，都是依附草木之流，指鹿為馬之輩。不僅辜負了從上的宗乘，也讓人笑破了鼻孔。我幻寧，雖然一任騰騰，於法無知，終究不會用斷貫索穿人的鼻孔。只能借路，和眾位兄弟，通個訊息。』良久，喝一聲。小參。 心不是佛，智不是道。卓拄杖說：『不許夜行，天亮必須到達。』
節崖
【English Translation】 English version: Fierce like a tiger. Calling it doesn't make it turn its head. It refuses to stay even in a net. Under its feet is a vast expanse of heaven and earth. Be sure not to go east or west. Look closely, in the place where not a blade of grass grows, there are ten thousand miles. Evening meditation. The solitary moon is bright, the stars are shining. It highlights the light in the eyes of Bodhidharma (the first patriarch of Zen). Look at the mountain gate, beat the drums and horns, enter the Buddha hall, and worship the holy monks. Shout and ask: 'What is this?' Answer: 'A dried dung stick, three pounds of flax.' It cannot be depicted, it cannot be painted. Short meditation. The earth sinks, the void shatters. Even if you recognize it, it is still not the truth. The first thirty-three, the last thirty-three, pushing the door to drop the mortar, opening the door to see the mountain. Do you understand? Bristles grow on the back of the void, ten thousand miles of mountains and rivers are like a single piece of iron. Short meditation. Last night, the golden turtle shed its shell, and for no reason, it was drilled through by someone again. At dawn, the stone woman hurriedly searched for it, knocking down Mount Song and breaking the stove. Looking left and right, he said: 'The downhill road is not easy to walk, the opportunity for quick convenience is rare.'
Chan Master Huan Ning of Dabie Temple in Liu'an
A son of the Liu family of Jinling. Ascending the hall to preach: 'Affairs exist within the box, displaying the full function within the pile of sounds and colors. The principle should be as sharp as an arrow, revealing great use beyond the Dharma realm. Causing Mount Zhi to dance, the River Pai to rejoice, the dew pillar to raise its eyebrows, and the lantern to laugh. What more can be said about it being easy to enter the door but difficult to leave? We monks have no fixed place, we walk when we want to walk, we sit when we want to sit. If you can directly realize it, then you will know that Deshan (Deshan Xuanjian, a Zen master of the Tang Dynasty) uses the stick not to startle the snake, and Linji (Linji Yixuan, a Zen master of the Tang Dynasty) shouts only to awaken the other party. Arriving here, you will naturally be like a dragon getting water, like a tiger relying on the mountain, freely seizing and releasing, killing and giving life is up to me. If there is any attachment, it will become a rut, all of them are those who cling to grass and trees, those who call a deer a horse. Not only will they fail the ancestral teachings from above, but they will also be laughed at. I, Huan Ning, although I am carefree and ignorant of the Dharma, will never use a broken rope to pierce people's noses. I can only borrow the road to pass on a message to all my brothers.' After a long while, he shouted. Short meditation. 'The mind is not the Buddha, wisdom is not the Tao.' Holding up his staff, he said: 'No night travel is allowed, you must arrive by dawn.'
Jie Ya
琇禪師法嗣(四人)
蘇州虎邱洞明照禪師
徽州歙縣洪氏子 三門。師云。打葛藤分露布。涉水登山渾不顧。拄杖頭邊車馬多。縱橫不礙毬門路。拽拄杖。便入 佛殿。不禮明行足。只拜竹筋鞭。無人知此意。令我憶南泉 小參。有佛處不得住。一片古青山。白雲侵佔去。無佛處急走過。澄潭不許臥蒼龍。枯木寒嵓成話墮。有無俱打脫。明鏡正當臺。顧左右云。戶外重增龍象跡。屋中添緉破草鞋 示眾。一口氣不來。何處安身命。老鼠無處尋。貓兒通個信。咬破鐵棺材。死屍吃不盡 小參。昨日天晴。今朝雨落。門前石烏龜。草鞋蓋覆卻。雖然躲得渾身。未免露出頭腳 上堂。頭五嶽鼻三巴。半肩斜搭紫袈裟。人來問道無言說。一笑清風捲落霞。
湖州吳山廣壽宇亭尹禪師
浴佛示眾。舉藥山。因遵布衲浴佛次。山曰。者個從汝浴。還浴得那個么。衲曰。把那個來。山休去。師曰。遵老索來。杓柄在握。藥山休去。舌抵上腭。要見那個。敢保未在。爭如吳山今日莖老宿發心浴佛。尹上座袖手旁觀。不管他者個那個。隨例與伊一杓。直得麻三斤乾矢橛。殿里底牛頭阿旁。有眼無鼻孔。杖林山下竹筋鞭。一齊放光動地。不唯坐斷天下人舌頭。且免大家鈍置 佛誕。靈山會上葛藤根。今日毗藍園
【現代漢語翻譯】 現代漢語譯本
琇禪師法嗣(四人)
蘇州虎邱洞明照禪師
徽州歙縣洪氏之子，出家於三門。禪師開示說：『撥開葛藤，分發露布，跋山涉水全然不顧。拄杖頭上車馬喧囂，縱橫馳騁不妨礙球門之路。』拿起拄杖，便進入佛殿，不禮拜明行足（佛的尊號之一），只拜竹筋鞭。無人知曉此意，令我想起南泉（南泉普愿禪師）。
小參（禪宗的一種修行方式）。『有佛的地方不可停留，那裡只是一片古老的青山，白雲侵佔而去。無佛的地方要趕緊走過，深潭不容許蒼龍潛臥，枯木寒巖成為空談。有和無都要打破，明鏡才能正對著你。』顧視左右說：『戶外增添了龍象的足跡，屋中又多了一雙破草鞋。』
示眾（對大眾的開示）。『一口氣不來，到哪裡安身立命？老鼠無處可尋，貓兒傳遞個資訊，咬破鐵棺材，死屍也吃不盡。』
小參。『昨天晴空萬里，今天下起雨來，門前的石烏龜，用草鞋蓋住。雖然躲得過全身，難免露出頭和腳。』
上堂（禪宗的一種說法形式）。『頭如五嶽般高聳，鼻子像三巴（指四川一帶）一樣遙遠，半肩斜披著紫袈裟。人來問道，我無言以對，一笑之間清風捲走落霞。』
湖州吳山廣壽宇亭尹禪師
浴佛節日的開示。引用藥山禪師的故事：因為遵布衲在浴佛，藥山禪師問：『這個由你來浴，能浴得了那個嗎？』遵布衲說：『把那個拿來。』藥山禪師便作罷。禪師說：『遵老索要那個，把柄就在他手中。藥山禪師作罷，是舌頭抵住了上顎。想要見到那個，我敢保證你還沒入門。怎比得上吳山我這老朽今日發心浴佛，尹上座袖手旁觀，不管他這個那個，隨便給他一勺。』直接得到麻三斤和乾矢橛（比喻無價值之物）。殿里的牛頭阿旁（地獄中的鬼卒），有眼無鼻孔。杖林山下的竹筋鞭，一齊放光震動大地。不僅能截斷天下人的舌頭，而且能免得大家遲疑不決。
佛誕日。靈山會上葛藤的根源，今日在毗藍園（佛陀出生地）。
【English Translation】 English version
Successors of Chan Master Xiu (Four People)
Chan Master Dongming Zhao of Huqiu, Suzhou
The son of the Hong family from She County, Huizhou, ordained at Sanmen. The Master said, 'Clearing away the kudzu vines, distributing the proclamations, heedless of traversing mountains and wading through rivers. At the head of the staff, carriages and horses bustle, galloping unhindered on the polo field.' Picking up the staff, he entered the Buddha hall, not bowing to Mingxingzu (one of the Buddha's epithets), but only bowing to the bamboo whip. No one knows this meaning, reminding me of Nanquan (Chan Master Nanquan Puyuan).
Small assembly (a form of Chan practice). 'Where there is Buddha, one must not dwell, there is only an ancient green mountain, encroached upon by white clouds. Where there is no Buddha, one must quickly pass through, deep pools do not allow crouching dragons, withered trees and cold cliffs become empty talk. Both existence and non-existence must be shattered, so that the bright mirror can face you directly.' Looking around, he said, 'Outside the door, the footprints of dragons and elephants increase, inside the house, another pair of worn-out straw sandals is added.'
Showing the assembly (a public discourse). 'When a breath does not come, where does one settle the body and life? Mice cannot be found, cats deliver a message, biting through the iron coffin, the corpse cannot be eaten completely.'
Small assembly. 'Yesterday the sky was clear, today it rains, the stone turtle in front of the door is covered with straw sandals. Although it can hide its whole body, it cannot avoid showing its head and feet.'
Ascending the hall (a form of Chan sermon). 'The head is as high as the Five Peaks, the nose is as far away as Sanba (referring to the Sichuan area), half a shoulder is draped with a purple kasaya. When people come to ask questions, I have nothing to say, in a smile, the clear wind sweeps away the setting sun.'
Chan Master Yuting Yin of Guangshou Temple, Wushan, Huzhou
An instruction on the Buddha bathing festival. Citing the story of Yaoshan: Because Zun, a cloth-robed monk, was bathing the Buddha, Chan Master Yaoshan asked, 'If this one is bathed by you, can you bathe that one?' Zun, the cloth-robed monk, said, 'Bring that one here.' Chan Master Yaoshan then stopped. The Master said, 'Old Zun demanded that one, the handle is in his grasp. Chan Master Yaoshan stopped, his tongue pressed against his palate. Wanting to see that one, I dare say you haven't entered the gate yet. How can it compare to me, this old man of Wushan, today resolving to bathe the Buddha, while Upasaka Yin stands by with his hands in his sleeves, not caring about this one or that one, casually giving him a ladle.' Directly obtaining three pounds of flax and dry dung (metaphor for worthless things). The ox-headed Arhats (demons in hell) in the hall have eyes but no nostrils. The bamboo whips under Zhanglin Mountain all emit light and shake the earth. Not only can they cut off the tongues of all people in the world, but they can also save everyone from hesitating.
Buddha's Birthday. The root of the kudzu vine at the assembly on Vulture Peak, today in Lumbini Garden (the birthplace of the Buddha).
里生。引蔓牽枝二千載。娑婆無路得人行。以拄杖劃曰。今日為諸人。一齊截斷了也。且向何處。見他釋迦老子。武林春已晚。臺榭綠陰深。
揚州福緣濟生度禪師
青州張氏子。年十三。投恒晏大師出家。依佛定和尚圓具。后參節崖琇。徹法源底。出住救生金粟祖堂聖因等處 據室。據此室行此令。天下衲僧齊乞命。佛祖直教重鍛過。磚頭瓦礫呈心印。且道。利害在甚麼處。霜刀舉起骨毛寒。利劍揮開天地靜 小參。寒則普天寒。說誠實言。熱則普天熱。是他時節。有個不被寒熱所轉底。諸兄弟。還知么。以手托拄杖云。自從隨我下天臺。直至如今。七尺還是七尺。一丈還是一丈。上堂。冷靜處卻沒滋味。鬧熱處正好商量。踢腳絆手。無非乾矢橛。撞頭瞌額。總是麻三斤。倘若秤得來。乾坤無剩欠。嗅得著。世界總馨香。且道。無鼻孔老漢。又向甚麼處安著。夜來床薦暖。一覺到天明 小參。昨日打點幾句佛法。欲來為眾小參。被四肢風火燒。得乾乾淨淨。今早又打點幾句。又被一個噴嚏打得乾乾淨淨。今日對眾不可無語。有法無法。單看臘八 師行腳時。因僧問。萬法歸一。一歸何處。師云。出一叢林。入一保社。后住山。又問萬法歸一。師云。飯後濃煎茶吃了。池邊坐石數游魚。及住救生。又問萬
【現代漢語翻譯】 現代漢語譯本： 里生（不詳）。牽引蔓藤和樹枝已經兩千年了，在娑婆世界（指我們所處的世界）沒有道路可以讓人行走。於是用拄杖劃了一下，說：『今天為各位，一齊截斷這些牽絆了。』那麼，到哪裡去見釋迦老子（釋迦牟尼佛的俗稱）呢？武林的春天已經晚了，亭臺樓榭的綠蔭已經很深了。
揚州福緣濟生度禪師
青州張氏之子。十三歲時，投靠恒晏大師出家，依佛定和尚受具足戒。後來參訪節崖琇禪師，徹底明瞭法源的根本。之後，先後住持救生、金粟祖堂、聖因等寺院。據守法席，行使教令，天下的僧人都來乞求開示。佛祖的教誨直接要重新錘鍊，磚頭瓦礫也能呈現心印。那麼，厲害之處在哪裡呢？霜刀舉起，令人感到骨寒毛豎；利劍揮開，天地一片寂靜。小參時說：『寒冷時，普天之下都寒冷，這是說誠實話。炎熱時，普天之下都炎熱，這是應時節而生。』有一個不被寒冷和炎熱所轉移的，各位，你們知道嗎？用手托著拄杖說：『自從隨我下天臺山，直到如今，七尺還是七尺，一丈還是一丈。』上堂說法時說：『冷靜的地方反而沒有滋味，熱鬧的地方正好商量。踢腳絆手，無非是乾屎橛（比喻無用的東西）；撞頭瞌睡，總是麻三斤（比喻不相干的事）。』倘若能稱量得來，天地間就沒有剩餘和欠缺；倘若能嗅得到，世界就充滿馨香。那麼，沒有鼻孔的老漢，又該安置在哪裡呢？昨夜床鋪溫暖，一覺睡到天亮。小參時說：『昨天準備了幾句佛法，想要為大家小參，卻被四肢的風火燒得乾乾淨淨。今早又準備了幾句，又被一個噴嚏打得乾乾淨淨。今天對大家不可無話可說，有沒有法，單看臘月初八（佛陀成道日）。』禪師行腳時，有僧人問：『萬法歸一，一歸何處？』禪師說：『出一叢林，入一保社（指從一個地方到另一個地方）。』後來住山時，又有人問：『萬法歸一，一歸何處？』禪師說：『飯後濃煎茶吃了，在池邊坐著數游魚。』等到住持救生寺時，又有人問：
【English Translation】 English version: Li Sheng (unknown). For two thousand years, vines and branches have been intertwined, and there is no path for people to walk in the Saha world (the world we live in). So, he drew with his staff and said, 'Today, for everyone, I will cut off these entanglements all at once.' Then, where can you go to see Shakyamuni Buddha (the common name for Siddhartha Gautama)? The spring in Wulin is late, and the green shade of the pavilions is deep.
Zen Master Ji Sheng Du of Fuyuan in Yangzhou
He was the son of the Zhang family in Qingzhou. At the age of thirteen, he joined the monkhood under Master Heng Yan and received full ordination under Abbot Fo Ding. Later, he visited Zen Master Jie Ya Xiu and thoroughly understood the root of the Dharma source. After that, he successively resided in temples such as Jiusheng, Jin Su Zudang, and Shengyin. Holding the Dharma seat and exercising the precepts, monks from all over the world came to beg for instruction. The Buddha's teachings directly need to be reforged, and bricks and tiles can also present the mind seal. So, where is the advantage? When the frosty knife is raised, people feel cold to the bone; when the sharp sword is swung, the world is silent. During a small Dharma talk, he said, 'When it is cold, the whole world is cold, and this is telling the truth. When it is hot, the whole world is hot, and this is born according to the season.' There is one who is not moved by cold and heat, do you know? Holding the staff in his hand, he said, 'Since following me down from Mount Tiantai, until now, seven feet is still seven feet, and one zhang is still one zhang.' When giving a Dharma talk, he said, 'Quiet places have no taste, and lively places are good for discussion. Kicking and tripping are nothing but dry dung shovels (a metaphor for useless things); bumping your head and dozing off is always Ma Sanjin (a metaphor for irrelevant things).' If you can weigh it, there will be no surplus or deficiency in the world; if you can smell it, the world will be full of fragrance. Then, where should the old man without nostrils be placed? Last night the bed was warm, and I slept until dawn. During a small Dharma talk, he said, 'Yesterday I prepared a few sentences of Dharma, wanting to give a small Dharma talk for everyone, but the wind and fire of the limbs burned it clean. This morning I prepared a few more sentences, and it was blown clean by a sneeze. Today I cannot be silent to everyone, whether there is Dharma or not, just look at the eighth day of the twelfth lunar month (the day of Buddha's enlightenment).' When the Zen master was traveling, a monk asked, 'All dharmas return to one, where does one return?' The Zen master said, 'Leaving one jungle, entering one Bao community (referring to going from one place to another).' Later, when he lived in the mountains, someone asked again, 'All dharmas return to one, where does one return?' The Zen master said, 'After drinking strong tea after a meal, sit by the pool and count the swimming fish.' When he resided in Jiusheng Temple, someone asked again:
法歸一。師云。拆東墻補西壁。后住福緣。又問萬法歸一。師云。一吃便飽。一屙便了 雍正丁未八月十八日示寂。世壽五十七。僧臘三十九。塔于福緣之右。
祥光吉禪師法嗣(二人)
揚州凈慧破愚智禪師
示眾。枝頭拭羽鳥初啼。一一咸明上上機。卓拄杖曰。若向箇中親薦取。擔頭挑得好春歸。
揚州凈慧允中微禪師
小參。古德道。日出心光耀。天陰性地昏。不知天地者。剛道有乾坤。諸人簇簇上來。山僧瞌睡特甚。遂豎拂云。成人者少。敗人者多。
薪傳瀾禪師法嗣
淮安龍興靈潔源禪師
小參。將心是佛。墮野狐窟。謂佛非心。遭無間獄。迥脫中間與兩頭。夜深不向蘆花宿。翻來活眼照寰中。六六元來三十六。
博凡可禪師法嗣
江州西林仲泉空禪師
上堂。舉世尊正覺山前睹明星悟道。嘆曰。奇哉一切眾生。皆具如來智慧德相。但以妄想執著而不證得。師豎起拂云。智慧德相。妄想執著。總被空上座一串穿卻了也。正恁么時。假饒釋迦老子到來。也只得傍觀有分。眾中。還有為古人雪屈者么。良久云。咄咄咄。一人發真歸元。十方虛空。悉皆消殞。
天岸升禪師法嗣
徐州雲龍興化谷庵樸禪師
早參。拈拄杖
【現代漢語翻譯】 現代漢語譯本： 法歸一。師父說：『拆東墻補西壁。』後來住在福緣寺。又問：『萬法歸一。』師父說：『一吃就飽，一拉就了。』雍正丁未年（1727年）八月十八日圓寂，世壽五十七歲，僧臘三十九年。塔建在福緣寺的右邊。
祥光吉禪師的法嗣（二人）：
揚州凈慧破愚智禪師
開示大眾：『枝頭拭羽鳥初啼，一一咸明上上機。』拿起拄杖說：『若向箇中親薦取，擔頭挑得好春歸。』
揚州凈慧允中微禪師
小參時說：『古德說：日出心光耀，天陰性地昏。不知天地者，剛道有乾坤。』諸位簇擁上來，山僧我瞌睡得很厲害。』於是豎起拂塵說：『成人者少，敗人者多。』
薪傳瀾禪師的法嗣
淮安龍興靈潔源禪師
小參時說：『將心是佛，墮野狐窟。謂佛非心，遭無間獄。迥脫中間與兩頭，夜深不向蘆花宿。翻來活眼照寰中，六六元來三十六。』
博凡可禪師的法嗣
江州西林仲泉空禪師
上堂時說：『舉世尊（釋迦牟尼佛的尊稱）在正覺山前看到明星而悟道，感嘆說：奇哉！一切眾生，皆具如來智慧德相（如來所具有的智慧和功德），但以妄想執著而不證得。』師父豎起拂塵說：『智慧德相，妄想執著，總被我空上座一串穿起來了。』正在這個時候，假如釋迦老子到來，也只能在旁邊觀看。大眾中，還有為古人雪恥的人嗎？』良久說：『咄咄咄！一人發真歸元，十方虛空，悉皆消殞。』
天岸升禪師的法嗣
徐州雲龍興化谷庵樸禪師
早參時，拿起拄杖
【English Translation】 English version: Dharma returns to One. The Master said, 'Take down the east wall to repair the west one.' Later, he resided at Fuyuan Temple. Someone asked again, 'All dharmas return to One.' The Master said, 'One bite and you're full, one excretion and it's done.' He passed away on the eighteenth day of the eighth month of the Dingwei year of Yongzheng (1727), at the age of fifty-seven, with thirty-nine years as a monk. His stupa was built to the right of Fuyuan Temple.
Dharma heirs of Zen Master Xiangguang Ji (two people):
Zen Master Poyu Zhi of Jinghui Temple in Yangzhou
Addressing the assembly: 'A bird testing its wings on a branch chirps for the first time, each one clearly understanding the highest potential.' Raising his staff, he said, 'If you can personally recommend and grasp this, you'll carry a good spring home on your shoulders.'
Zen Master Yunzhong Wei of Jinghui Temple in Yangzhou
During a small gathering, he said: 'An ancient worthy said: When the sun rises, the light of the mind shines; when the sky is overcast, the nature of the ground is dim. Those who do not understand heaven and earth just talk about Qian (heaven) and Kun (earth).' As everyone crowded around, this mountain monk was extremely sleepy.' Then he raised his whisk and said, 'Few become successful, many become failures.'
Dharma heir of Zen Master Xin Chuanlan
Zen Master Lingjie Yuan of Longxing Temple in Huai'an
During a small gathering, he said: 'Taking the mind to be the Buddha, one falls into a fox den. Saying the Buddha is not the mind, one suffers in the Avici Hell. Completely escaping the middle and both ends, one does not sleep among the reeds on a deep night. Turning the lively eye to illuminate the universe, six sixes are originally thirty-six.'
Dharma heir of Zen Master Bo Fan Ke
Zen Master Zhongquan Kong of Xilin Temple in Jiangzhou
Addressing the assembly: 'It is said that the World Honored One (respectful title for Shakyamuni Buddha) saw a star before Zhengjue Mountain (Mountain of Righteous Enlightenment) and attained enlightenment, exclaiming: How wondrous! All sentient beings possess the wisdom and virtuous characteristics of the Tathagata (qualities of wisdom and merit possessed by the Buddha), but they do not realize it due to delusional thoughts and attachments.' The Master raised his whisk and said, 'Wisdom and virtuous characteristics, delusional thoughts and attachments, are all strung together by this old monk Kong.' At this very moment, even if Shakyamuni Buddha himself arrived, he could only watch from the sidelines. Is there anyone among you who can vindicate the ancients?' After a long pause, he said, 'Tut, tut, tut! When one person awakens to the true source, all the emptiness of the ten directions vanishes.'
Dharma heir of Zen Master Tian'an Sheng
Zen Master Gu'an Pu of Xinghua Temple in Yunlong, Xuzhou
During the morning gathering, he picked up his staff
云。莫避喧以求靜。莫自是而非他。莫生聖解。莫存己見。但除揀擇。洞然明白。作么生是明白底事。卓拄杖。喝一喝云。面山高。主山低。
懷光燦禪師法嗣
京都覺生雪鴻信禪師
賜號文覺。姑蘇人。世業儒。于庠序閱金經。有省。即剃染。參懷光燦。印可 小參。向上一機。不是金剛圈。透頂一句。不是栗棘蓬。諸人每日二時。匙箸下缽盂里。吃粥吃飯。若是口口不曾咬著米。透得金剛圈。吞不得栗棘蓬。若是口口咬著米。吞得栗棘蓬。透不得金剛圈。直饒吞得透得。祇如藕絲懸須彌山。一手接四天下。是什麼人境界。還知么。良久云。也只是個沒面目底漢 晚參。行棒行喝。老僧從來沒此間氣力。眉橫鼻直。諸人幸無些子缺陷。只是上來下去。切忌踏碎階前者片雪。露出磚頭土塊。努眼睛掀唇舌累汝。眼中突地添個屑 晚參。數輩枯禪繞病僧。個個眉橫鼻直。豈可將佛法鈍置了也。只二時粥飯外。不須別用心力。近日園頭要種菜。田頭要種穀。雖然如是。也須大家照顧。且道。照顧個甚麼。朝朝犁耙迎風動。翻轉泥來原是土 小參。本來無一物。何處惹塵埃。祖師愛道無。覺生愛道有。山河大地是有。人物男女是有。身心世界是有。只是要覓絲毫塵埃。了不可得。且道。祖師見處是。覺生
【現代漢語翻譯】 現代漢語譯本 云：不要爲了尋求清靜而逃避喧囂，不要自以為是而否定他人，不要產生自以為是的理解，不要固守自己的見解，只要去除分別取捨之心，就能洞然明白。什麼是明白的道理？（禪師）拄著禪杖，喝一聲說：『面山高，主山低。』
懷光燦禪師的法嗣
京都覺生雪鴻信禪師
（皇帝）賜號文覺。是姑蘇（今江蘇蘇州）人，世代以儒學為業。在學校里閱讀佛經，有所領悟，於是剃度出家，參拜懷光燦禪師，得到印可。（禪師）小參時說：『向上的一機（指最根本的禪機），不是金剛圈（比喻難以突破的障礙），透頂的一句（指直指心性的語句），不是栗棘蓬（比喻難以把握的事物）。各位每天早晚兩次，在匙箸下、缽盂里，吃粥吃飯。如果口口都沒有咬著米，就能穿透金剛圈，吞不下栗棘蓬。如果口口都咬著米，就能吞下栗棘蓬，卻穿不透金剛圈。』即使能夠吞得下、透得過，比如用藕絲懸掛須彌山（佛教中的一座大山），一手接住四大部洲（佛教中的世界），這是什麼人的境界？還知道嗎？（禪師）停頓了很久說：『也只是個沒面目的傢伙。』（禪師）晚參時說：『行棒行喝（禪宗的教學方式，用棒打或大喝來啓發學人），老僧我從來沒有這種氣力。眉毛橫長，鼻子豎直，各位幸好沒有什麼缺陷。只是上來下去（指生死輪迴），切記不要踏碎階前的片雪，露出磚頭土塊。』（如果）努眼睛、掀唇舌（指賣弄口舌），會連累你，眼中突然增添污垢。（禪師）晚參時說：『幾位枯禪的和尚圍繞著我這個病僧，個個眉毛橫長，鼻子豎直，難道可以將佛法就這樣耽誤了嗎？』只要在早晚兩次的粥飯之外，不必另外用心力。近日園頭（菜園負責人）要種菜，田頭（田地負責人）要種穀，雖然如此，也須大家照顧。那麼，照顧什麼呢？朝朝犁耙迎風動，翻轉泥土原來還是土。（禪師）小參時說：『本來無一物，何處惹塵埃。』祖師（指六祖慧能）喜歡說道『無』，覺生（指雪鴻信禪師自己）喜歡說道『有』。山河大地是有，人物男女是有，身心世界是有，只是想要尋找絲毫塵埃，卻完全找不到。那麼，祖師的見解是對，還是覺生
【English Translation】 English version Said: 'Do not avoid the noise to seek quietude. Do not be self-righteous and negate others. Do not generate saintly interpretations. Do not hold onto your own views. Simply eliminate discrimination, and you will be thoroughly clear. What is the matter of being clear?' (The Zen master) struck his staff and shouted, saying: 'The mountain facing is high, the main mountain is low.'
Dharma heir of Zen Master Huaiguang Can
Zen Master Xuehong Xin of Juesheng Temple in the capital (Kyoto)
Bestowed the title Wenjue. He was from Gusu (present-day Suzhou, Jiangsu province), and his family had been scholars for generations. While reading the sutras in school, he had an awakening. He then shaved his head and became a monk, and visited Zen Master Huaiguang Can, who approved of him. During a small gathering, (the Zen master) said: 'The upward mechanism (referring to the most fundamental Zen opportunity) is not a vajra circle (a metaphor for a difficult obstacle to break through). The phrase that penetrates the top (referring to a statement that directly points to the nature of the mind) is not a chestnut hedgehog (a metaphor for something difficult to grasp). Every day, twice a day, you all eat porridge and rice with your spoons and bowls. If you have not bitten into the rice with each mouthful, you can penetrate the vajra circle but cannot swallow the chestnut hedgehog. If you bite into the rice with each mouthful, you can swallow the chestnut hedgehog but cannot penetrate the vajra circle.' Even if you can swallow and penetrate, like hanging Mount Sumeru (a great mountain in Buddhism) with an lotus root silk, and catching the four continents (the Buddhist world) with one hand, what kind of person's realm is this? Do you know? (The Zen master) paused for a long time and said: 'It's just a faceless fellow.' During the evening gathering, (the Zen master) said: 'Using the stick and shouting (Zen teaching methods, using sticks or shouts to inspire students), this old monk has never had such strength. Eyebrows are horizontal, and noses are vertical; fortunately, you all have no defects. Just going up and down (referring to the cycle of birth and death), be careful not to crush the snowflakes in front of the steps, revealing the bricks and clods of earth.' (If you) glare and move your lips (referring to showing off eloquence), it will implicate you, and suddenly add dirt to your eyes. During the evening gathering, (the Zen master) said: 'Several monks practicing dry meditation surround this sick monk, each with horizontal eyebrows and vertical noses. How can we delay the Dharma like this?' Just outside of the two meals of porridge and rice, there is no need to use extra effort. Recently, the garden head (person in charge of the vegetable garden) wants to plant vegetables, and the field head (person in charge of the fields) wants to plant grains. Although this is the case, everyone must take care of it. So, what are we taking care of? Morning after morning, the plows and rakes move in the wind, turning over the mud, which is originally just earth.' During a small gathering, (the Zen master) said: 'Originally, there is nothing, where does dust arise?' The patriarch (referring to the Sixth Patriarch Huineng) likes to say 'nothingness,' and Juesheng (referring to Zen Master Xuehong Xin himself) likes to say 'existence.' Mountains, rivers, and the earth exist; people, men, and women exist; the world of body and mind exists; but trying to find the slightest bit of dust is completely impossible. So, is the patriarch's view correct, or is Juesheng's
見處是。於此辨得分明。許汝具參學眼 乾隆五年。師退處彌陀寺。至十五年示寂。召門弟子曰。將法語焚之。乃吉祥而逝。世壽八十七。塔建本寺。
文弱盈禪師法嗣
終南蟠龍子肅遠禪師
無為州趙氏子。母夢僧乘牛車投宿而孕。襁褓喜趺坐。出家后。參文弱和尚。問不是心不是佛不是物。是個甚麼。文與劈頭痛棒。后聞空手把鋤頭大徹。一日文落堂。才據坐。師即出衆。奪取拄杖。拋向人前。文云。者孟八郎漢。來捋虎鬚。師即呵呵大笑 上堂。僧問。文殊是七佛之師。因甚出女子定不得。師云。劄。進云。罔明是初地菩薩。為什麼出得。師云。露。乃云。當機不昧。千眼頓開。知鑒洞明。十方普應。說甚文殊罔明女子入定。直饒瞿曇老漢。也須喪身失命。且道。利害在甚麼處。卓拄杖云。吽吽。
古鏡符禪師法嗣
無錫南禪吼松澄禪師
參龍池微。問。如何是萬法歸一。微劈頭便棒。師曰。一歸何處。微復打。師乃呵呵大笑。微曰。見個甚麼道理。師便喝。微又打。師拂袖便出。后參古鏡。徴師所得。師呈偈曰。萬法歸一一歸何。拿住虛空活切磨。嚇殺白雲飛萬里。清風吹調唱哩啰。鏡可之 僧問。如何是本來面目。師曰。日曬苔枯。雨濕葉茂。曰。不會。師曰。素富
【現代漢語翻譯】 現代漢語譯本： 見處就在於此。如果能在這裡辨別得清清楚楚，就允許你具備參學的眼光。乾隆五年（1740年），禪師退居彌陀寺。到乾隆十五年（1750年）示寂。召集門下弟子說：『將我的法語焚燒掉。』於是吉祥圓寂。世壽八十七歲，塔建在本寺。 文弱盈禪師的法嗣 終南蟠龍子肅遠禪師 無為州趙氏之子。母親夢見僧人乘坐牛車來投宿而懷孕。還在襁褓中就喜歡跏趺坐。出家后，參拜文弱和尚，問：『不是心，不是佛，不是物，那是個什麼？』文弱禪師劈頭就是一頓痛打。後來聽到『空手把鋤頭』而大徹大悟。一日，文弱禪師升座說法，剛坐下，禪師就從人群中走出，奪取他的拄杖，拋向眾人面前。文弱禪師說：『這個孟八郎漢，竟然敢來捋虎鬚。』禪師就呵呵大笑。上堂說法時，有僧人問：『文殊（Manjusri，智慧的象徵）是七佛之師，為什麼出不了女子定？』禪師說：『劄。』僧人又問：『罔明是初地菩薩，為什麼能出定？』禪師說：『露。』於是說：『當機不昧，千眼頓開，知鑒洞明，十方普應。說什麼文殊、罔明、女子入定，即使是瞿曇老漢（釋迦牟尼佛的別稱），也必須喪身失命。』且說，利害在什麼地方？』卓拄杖說：『吽吽。』 古鏡符禪師的法嗣 無錫南禪吼松澄禪師 參拜龍池微禪師，問：『如何是萬法歸一？』龍池微禪師劈頭就是一棒。禪師說：『一歸何處？』龍池微禪師又打。禪師於是呵呵大笑。龍池微禪師說：『見到了什麼道理？』禪師便喝斥一聲。龍池微禪師又打。禪師拂袖便走。後來參拜古鏡禪師，古鏡禪師徵詢禪師的所得。禪師呈偈說：『萬法歸一一歸何？拿住虛空活切磨。嚇殺白雲飛萬里，清風吹調唱哩啰。』古鏡禪師認可了他。有僧人問：『如何是本來面目？』禪師說：『日曬苔枯，雨濕葉茂。』僧人說：『不會。』禪師說：『素富。』
【English Translation】 English version: The point lies in seeing here. If you can clearly distinguish here, you are allowed to have the eyes of a learner. In the fifth year of Qianlong (1740), the master retired to the Amitabha Temple. He passed away in the fifteenth year of Qianlong (1750). He summoned his disciples and said, 'Burn my Dharma words.' Then he passed away auspiciously. His lifespan was eighty-seven years, and his pagoda was built in this temple. Successor of Chan Master Wenruo Ying Chan Master Su Yuan of Panlongzi, Zhongnan Mountain He was the son of the Zhao family of Wuwei Prefecture. His mother dreamed of a monk riding an ox cart to lodge and became pregnant. He liked to sit in the lotus position while still in swaddling clothes. After becoming a monk, he visited the Venerable Wenruo and asked, 'It is not mind, not Buddha, not a thing, what is it?' Wenruo gave him a painful blow on the head. Later, he had a great enlightenment upon hearing 'Empty-handed, he holds the hoe.' One day, Wenruo ascended the Dharma seat. As soon as he sat down, the master came out from the crowd, snatched his staff, and threw it in front of everyone. Wenruo said, 'This Meng Balang dares to stroke the tiger's whiskers.' The master laughed heartily. When giving a Dharma talk, a monk asked, 'Manjusri (symbol of wisdom) is the teacher of the Seven Buddhas, why can't he emerge from the samadhi of a woman?' The master said, 'Zha.' The monk asked again, 'Wangming is a Bodhisattva of the first ground, why can he emerge?' The master said, 'Lu.' Then he said, 'Being clear at the moment, a thousand eyes open instantly, knowledge and insight are clear, and the ten directions respond universally. What are you talking about Manjusri, Wangming, and women entering samadhi? Even the old man Gautama (another name for Shakyamuni Buddha) must lose his life.' And say, where does the advantage lie?' He struck the staff and said, 'Hum Hum.' Successor of Chan Master Gujing Fu Chan Master Housong Cheng of Nanchan Temple, Wuxi He visited Chan Master Longchi Wei and asked, 'What is the return of all dharmas to one?' Longchi Wei gave him a blow on the head. The master said, 'Where does one return?' Longchi Wei struck again. The master laughed heartily. Longchi Wei said, 'What principle have you seen?' The master shouted. Longchi Wei struck again. The master flicked his sleeves and left. Later, he visited Chan Master Gujing, who inquired about the master's attainment. The master presented a verse saying, 'All dharmas return to one, where does one return? Grasping the void, actively grinding it. Frightening the white clouds to fly ten thousand miles, the clear wind blows the tune and sings lila.' Gujing approved of him. A monk asked, 'What is the original face?' The master said, 'The sun dries the moss, the rain wets the leaves.' The monk said, 'I don't understand.' The master said, 'Inherently rich.'
貴行乎富貴。
介為舟禪師法嗣
漢陽曇華碧雲天禪師
上堂。問。不展鋒铓。如何得勝。師云。金剛手內八棱棒。僧云。掀倒禪床。師云。你不是者手腳。僧便喝。師云。峨嵋白長老。乃云。梧生鳳隱。霧起龍吟。應無所住。而生其心。者是盧能和尚。遇著碓嘴生花。曳轉娘生鼻孔。山僧忝列末裔。不顧彌天罪犯。將他老古錐底。鍋子大小。杓柄短長。直言便道。只得鶴棲起舞。晴川攢眉。驚群句。驚群人前拈出。奇特句。奇特人前舉揚。收放臨時。與奪自在。設有傍不甘的道。忽遇沖云破浪者。將何支遣。卓拄杖。喝一喝。下座。
冷堂林禪師法嗣
越州蕭邑城山大拙理禪師
上堂。最初一句子。未曾越此時。末後有光輝。今日更誰委。大千沙界掌中揮。大地山河成正覺。眼中花相長短春。幻里生涯作非作。圓陀陀活潑潑。珠走盤兮盤走珠。一顆寒光永照燭。
萬因聖禪師法嗣
福州護國鐸夫凡禪師
上堂。僧出便喝。師曰。古人道。一喝不作一喝用。你者一喝。落在甚處。僧又喝。師曰。前一喝。也有主。也有賓。后一喝。還有賓主也無。僧擬進語。師連棒打下曰。脫空妄語漢。乃曰。德山棒臨濟喝。拈放一邊。若具頂𩕳正眼。別資一路。猛烈進前。
【現代漢語翻譯】 貴行乎富貴。
介為舟禪師法嗣
漢陽曇華碧雲天禪師
上堂。問：『不展鋒铓，如何得勝？』師云：『金剛手內八棱棒。』僧云：『掀倒禪床。』師云：『你不是者手腳。』僧便喝。師云：『峨嵋白長老。』乃云：『梧生鳳隱，霧起龍吟，應無所住，而生其心。』這是盧能和尚，遇著碓嘴生花，曳轉娘生鼻孔。山僧忝列末裔，不顧彌天罪犯，將他老古錐底，鍋子大小，杓柄短長，直言便道，只得鶴棲起舞，晴川攢眉。驚群句，驚群人前拈出；奇特句，奇特人前舉揚。收放臨時，與奪自在。設有傍不甘的道，忽遇沖云破浪者，將何支遣？』卓拄杖，喝一喝，下座。
冷堂林禪師法嗣
越州蕭邑城山大拙理禪師
上堂。最初一句子，未曾越此時。末後有光輝，今日更誰委？大千沙界掌中揮，大地山河成正覺。眼中花相長短春，幻里生涯作非作。圓陀陀活潑潑，珠走盤兮盤走珠。一顆寒光永照燭。
萬因聖禪師法嗣
福州護國鐸夫凡禪師
上堂。僧出便喝。師曰：『古人道，一喝不作一喝用，你者一喝，落在甚處？』僧又喝。師曰：『前一喝，也有主，也有賓；后一喝，還有賓主也無？』僧擬進語。師連棒打下曰：『脫空妄語漢！』乃曰：『德山棒臨濟喝，拈放一邊。若具頂𩕳正眼，別資一路，猛烈進前。』
【English Translation】 Esteem virtue over wealth.
Successor of Chan Master Jiewei Zhou
Chan Master Tan Hua Biyuntian of Hanyang
Entered the hall. A monk asked, 'Without displaying sharp edges, how can one achieve victory?' The Master said, 'The eight-sided staff within the Vajrapani's (金剛手，Vajrapani, a bodhisattva who represents the power of all the Buddhas) hand.' The monk said, 'Overturning the meditation bed.' The Master said, 'You don't have the skill for that.' The monk then shouted. The Master said, 'Elder Bai of Mount Emei.' Then he said, 'The phoenix hides when the parasol tree grows; the dragon chants when the mist rises. 'One should abide nowhere, and thereby give rise to the mind.' This is what Monk Lu Neng (六祖慧能，the Sixth Patriarch Huineng) did, encountering flowers blooming from the rice mortar, pulling and turning his mother's nostrils. This mountain monk, humbly listed among the last of his lineage, disregarding boundless offenses, takes his old, worn-out awl, regardless of the pot's size or the ladle's length, and speaks directly, only able to have the cranes roost and dance, and Qingchuan (晴川，Clear River) knit their brows. Startling phrases, presented before startling people; unique phrases, raised and praised before unique people. Releasing and restraining at the right time, giving and taking freely. If there is someone nearby who is unwilling to accept this, and suddenly encounters someone who breaks through the clouds and waves, how will you deal with them?' He struck the staff, shouted once, and descended from the seat.
Successor of Chan Master Lengtang Lin
Chan Master Da Zhuo Li of Chengshan, Xiaoyi, Yuezhou
Entered the hall. 'The very first phrase has never surpassed this moment. The final radiance, who understands it today? Waving the vast universe in the palm, the great earth and rivers become perfect enlightenment. The flowers in the eyes, long and short spring, in the illusory life, acting and not acting. Perfectly round and lively, beads running on a plate, the plate running on beads. A single cold light eternally illuminates.'
Successor of Chan Master Wan Yin Sheng
Chan Master Duo Fu Fan of Huguo Temple, Fuzhou
Entered the hall. A monk came forward and shouted. The Master said, 'The ancients said, 'One shout is not used as one shout.' Where does your shout land?' The monk shouted again. The Master said, 'The previous shout had a host and a guest; does the latter shout also have a host and a guest?' As the monk was about to speak, the Master struck him down with his staff, saying, 'Empty, false-talking fellow!' Then he said, 'Deshan's (德山，Deshan Xuanjian) staff and Linji's (臨濟，Linji Yixuan) shout, put them aside. If you possess the eye on the crown of your head, then seek another path, and advance fiercely forward.'
殺活自由。卷舒無礙。豎拄杖曰。祇者些誵訛。多少師僧。到者里開口不得。今日落在天聖手裡。一任施設。佛來也打。祖來也打。正與么時。還有為佛祖出氣者么。震威一喝曰。將此深心奉塵剎。是則名為報佛恩 示眾。拄杖子。摟翻洞山五位。顛倒臨濟三玄。直得古定光。騎佛殿出三門。撞倒慧明崖。粉骨碎身。驚起積道山。了無巴鼻。是汝諸人。還覺眉毛定動也未 小參。事事無礙。大云秀聳千林外。法法無差。雁度瀔江素影斜。松濤夜夜和鐘落。梅蕊凝香鐵笛花。君不見。太原孚。草鞋踏破遍天涯。揚州畫角落誰家。
還一韜禪師法嗣
潤州鶴林雲屋音禪師
師問新到。向在甚麼處住。僧云。天目。師云。曾見和尚么。僧云。某住數年。豈得不見師拈竹篦云。天目和尚。何似者個。僧罔措。師云。更住數年。也夢不見 晚參。菊綻東籬。香浮內院。鴉鳴古木。響答虛堂。明明父母未生前。了了見聞不及處。所以道。曠劫來事。只在如今。一句無私。靈機獨露。還委悉么。相識滿天下。知心有幾人 小參。近日諸方據曲錄床者。說法務要尖新。出語必求玄妙。殊不知。秘魔一向擎叉。禾山只解打鼓。打地和尚。初無棘句鉤章。振鐸阿師。曾不攢花簇錦。汾州只道莫妄想。俱胝惟豎一指頭。更
【現代漢語翻譯】 現代漢語譯本 殺活自由，卷舒無礙。豎起拄杖說：『就這些謬誤，多少師僧，到這裡都張不開口。今日落在天聖（宋真宗趙恒年號，1023-1032年）手裡，任憑施設。佛來也打，祖來也打。』正在這個時候，還有為佛祖出氣的嗎？震懾地大喝一聲說：『將此深心奉塵剎，是則名為報佛恩。』 開示大眾。拄杖子，摟翻洞山五位，顛倒臨濟三玄。使得古定光佛，騎著佛殿出三門，撞倒慧明崖，粉身碎骨，驚起積道山，了無軌跡。你們這些人，還覺得眉毛動了嗎？ 小參。事事無礙，大云秀聳立在千林之外。法法無差，雁飛過瀔江，素影斜照。松濤夜夜和著鐘聲落下，梅花花蕊凝結著香氣，如同鐵笛花。你們沒看見嗎？太原孚禪師，草鞋踏破，走遍天涯。揚州畫角，又落在誰家？ 還一韜禪師法嗣 潤州鶴林雲屋音禪師 禪師問新來的僧人：『之前在哪裡住？』僧人說：『天目山。』禪師說：『曾見過和尚嗎？』僧人說：『我住了幾年，怎麼會沒見過？』禪師拿起竹篦說：『天目和尚，像這個嗎？』僧人不知所措。禪師說：『再住幾年，也夢不見。』 晚參。菊花在東邊的籬笆綻放，香氣飄浮在內院。烏鴉在古老的樹木上鳴叫，聲音迴應著空曠的殿堂。明明是父母未生我之前，清清楚楚地見聞不及之處。所以說，曠劫以來的事情，只在如今。一句沒有私心的話，靈機獨自顯露。還明白嗎？相識滿天下，知心有幾人？ 小參。近日各方佔據曲錄床的人，說法務必要尖銳新穎，說話必定要求玄妙。卻不知道，秘魔一向拿著叉子，禾山只會打鼓。打地的和尚，最初沒有棘句鉤章，振鐸的阿師，從來不攢花簇錦。汾州禪師只說不要妄想，俱胝禪師只豎起一指頭。更
【English Translation】 English version Killing or letting live is freedom, rolling up or spreading out is without hindrance. He raised his staff and said, 'Just these errors, how many monks, when they arrive here, cannot open their mouths. Today, falling into the hands of Tiansheng (Emperor Zhenzong of Song Dynasty's reign title, 1023-1032 AD), they are at my disposal. If the Buddha comes, I will strike him; if the Patriarch comes, I will strike him.' At such a time, is there anyone who will speak up for the Buddha and the Patriarch?' He gave a thunderous shout, saying, 'Offering this deep mind to the dust and kalpas, this is called repaying the Buddha's kindness.' Instructing the assembly. The staff, overturns Dongshan's Five Ranks, reverses Linji's Three Mysteries. It makes the ancient Dingguang Buddha ride the Buddha hall out of the three gates, knock down Huiming Cliff, shatter his bones and body, startle Jidao Mountain, leaving no trace. Do you all feel your eyebrows moving yet? Small gathering. Everything is without hindrance, the great cloud stands tall outside the thousand forests. Every dharma is without difference, the geese fly over Yu River, their white shadows slant. The pine waves harmonize with the bell sounds every night, the plum blossoms condense fragrance, like iron flute flowers. Don't you see? Zen Master Taiyuan Fu, his straw sandals worn out, traveled all over the world. Where does the Yangzhou painting horn fall? Also a Dharma successor of Zen Master Huan Yitao Zen Master Yunwu Yin of Helin Temple, Runzhou The Zen master asked a newly arrived monk, 'Where did you live before?' The monk said, 'Tianmu Mountain.' The Zen master said, 'Have you seen the abbot?' The monk said, 'I have lived there for several years, how could I not have seen him?' The Zen master picked up a bamboo staff and said, 'What is the abbot of Tianmu like compared to this?' The monk was at a loss. The Zen master said, 'Even if you live there for a few more years, you won't see him even in a dream.' Evening gathering. Chrysanthemums bloom on the eastern fence, fragrance floats in the inner courtyard. Crows crow on the ancient trees, their sounds echoing in the empty hall. Clearly, before our parents gave birth to us, clearly beyond the reach of seeing and hearing. Therefore, it is said that the events of countless kalpas are only in the present. A sentence without selfishness, the spiritual opportunity is uniquely revealed. Do you understand? Acquaintances fill the world, but how many are true friends? Small gathering. Recently, those in various places who occupy the curved couches, their Dharma talks must be sharp and novel, their words must seek profundity and mystery. They do not know that Secret Demon always holds a fork, and Heshan only knows how to beat the drum. The earth-striking monk initially had no thorny phrases or hooked chapters, and the bell-ringing teacher never gathered flowers or clustered brocade. Zen Master Fenzhou only said do not妄想(wangxiang, engage in delusional thinking), and Zen Master Jizhi only raised one finger. More
有老鳥窠。但道諸惡莫作眾善奉行。如此樸實禪。今人那肯說。山僧嘗謂。古人說禪如蓮華。花在實亦在。今人說禪。如牡丹芍樂。花有實無。柰何。禾黍不陽艷。競栽桃李春。翻令力耕者。半作賣花人。
龍喜𣽡禪師法嗣
龍王山清涼千智幢毅禪師
茶話。新茶嫩筍。芳草垂楊。徐步山谷。鐵石心腸。好鳥相喚。其音叮噹。如何白雲飛來滿床。山下有田。菜麥青黃。山外有屋。煙樹蒼茫。忽來明月嵓上生光。誰為侍者。松杉兩傍。橫攛拄杖。擊碎空王。正恁么時。日出東方。如大火聚。今古文章。山泉自流。清聲勿狂。金毛獅子。哮吼高岡。驚走無路。妖怪狐狼。一喝兩喝。佛祖潛藏。無人可伴。靈樹家鄉。長年受用。百結衣裳。佛祖慧命。伶俐兒郎。吾師授受。時刻不忘。呵呵。且道。是詩耶偈耶。世諦耶。佛法耶。遂舉杯云。總不妨喫茶。
彌壑澧禪師法嗣(二人)
南陽雪乳律禪師
小參。一念萬年。萬年一念。一念不生。前後際斷。乃高聲召眾云。大眾。目前無阇黎。此間無老僧。且道。作么生相見。良久云。任從滄海變。終不與君通。上堂。昨夜南極老人退位。向北斗里。安閒自在。須彌山子。拍手高歌。四大部洲。一齊唱和。且道。誰是知音者。良久云。摩訶般
若波羅蜜。
東京相國曇紹杲禪師
小參。橫按竹篦云。會么。者個是諸佛諸祖說不到的。山僧說了也。諸人作么生。良久云。覿面不薦。如隔千山唯弄光影。大難大難 上堂。摩尼珠人不識。如來藏親收得。召眾云。如何是摩尼珠。喚什麼作如來藏。良久。以手指云。者個上座肥。那個上座瘦。小參。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。相國也有個道處。如何是禪。三腳蝦蟆跳上天。吞雲吐霧。布雨興煙。有意尋時天地隔。無心用處嘴唇邊。畢竟如何。禪禪。
云峨喜禪師法嗣(三人)
西安興福憨休干禪師
西蜀龍安胡氏子 上堂。三度與棒。黃檗老徹底婆心。脅下還拳。小廝兒事急則變。顯大用。發大機。明頭合。暗頭合。擒縱互換。照用齊彰。北斗里藏身。針鋒上走馬。到者里。釋迦老子口似磉盤。達磨大師眼如木𣔻。十聖三賢。讚歎無門。眾生魔外。疑謗不息。獨許超方作者伶俐衲僧。直下了知。端倪不用。明椎玉鼓。暗展鐵旗。在處草偃風行。所向無思不服。正所謂鍾馗醉里唱涼州。小妹門前暗點頭。巡海夜叉相見后。大家拍手上高樓 結制上堂。金粟舊火爐。深廣莫可測。一道本平等。聖凡元不別。撥出火星時
【現代漢語翻譯】 現代漢語譯本 若波羅蜜（般若波羅蜜，智慧到達彼岸）。
東京相國曇紹杲禪師
小參。橫著竹篦（一種禪杖）說：『會嗎？』這個是諸佛諸祖說不到的。山僧（謙稱，指自己）說了也。諸位怎麼看？』良久說：『覿面（面對面）不認識，如同隔著千山萬水只弄光影。大難啊，大難！』上堂。摩尼珠（如意寶珠）人不識，如來藏（佛性）親手收得。召集大眾說：『如何是摩尼珠？叫什麼作如來藏？』良久。用手指著說：『這個上座（僧人）肥，那個上座瘦。』小參。舉東山和尚的話說：『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。』 到底如何？禪禪。相國也有個說法。如何是禪？三腳蝦蟆跳上天，吞雲吐霧，布雨興煙。有意尋時天地隔，無心用處嘴唇邊。到底如何？禪禪。
云峨喜禪師法嗣(三人)
西安興福憨休干禪師
西蜀龍安胡氏子。上堂。三度與棒，黃檗（唐代禪師）老徹底婆心。脅下還拳，小廝兒事急則變。顯大用，發大機。明頭合，暗頭合，擒縱互換，照用齊彰。北斗里藏身，針鋒上走馬。到這裡，釋迦老子口似磉盤，達磨大師眼如木𣔻。十聖三賢，讚歎無門。眾生魔外，疑謗不息。獨許超方作者伶俐衲僧，直下了知，端倪不用。明椎玉鼓，暗展鐵旗。在處草偃風行，所向無思不服。正所謂鍾馗醉里唱涼州，小妹門前暗點頭。巡海夜叉相見后，大家拍手上高樓。結制上堂。金粟舊火爐，深廣莫可測。一道本平等，聖凡元不別。撥出火星時（指頓悟的瞬間）。
【English Translation】 English version Prajna Paramita (Perfection of Wisdom).
Zen Master Tan Shao Gao of Xiangguo Temple in Tokyo
Small gathering. He held up a bamboo staff and said, 'Do you understand? This is something that all Buddhas and Patriarchs cannot speak of. This mountain monk (humble way to refer to oneself) has spoken of it. What do you all think?' After a long pause, he said, 'Facing it directly, you do not recognize it, as if separated by thousands of mountains and only playing with light and shadows. Very difficult, very difficult!' Ascending the hall. The Mani jewel (wish-fulfilling jewel) is not recognized by people, the Tathagata-garbha (Buddha-nature) is personally received. He called to the assembly and said, 'What is the Mani jewel? What is called the Tathagata-garbha?' After a long pause, he pointed with his finger and said, 'This senior monk is fat, that senior monk is thin.' Small gathering. He quoted the words of Zen Master Dongshan, 'What is Zen? The Jambudvipa tree (rose apple tree) is on the southern coast. Near, it does not leave the square inch (referring to the mind); far, it is one hundred and eight thousand. What is it ultimately?' Zen, Zen. The Prime Minister also has a saying. What is Zen? A three-legged toad jumps to the sky, swallowing clouds and spitting mist, spreading rain and stirring smoke. When intentionally searching, heaven and earth are separated; when unintentionally using, it is at the edge of the lips. What is it ultimately? Zen, Zen.
Successor of Zen Master Yun E Xi (three people)
Zen Master Han Xiu Gan of Xingfu Temple in Xi'an
Son of the Hu family of Long'an in Western Shu. Ascending the hall. Three times giving the stick, old Huangbo's (Zen master of the Tang Dynasty) thorough compassion. Returning a fist under the ribs, a small servant changes when things are urgent. Manifesting great function, initiating great opportunity. The bright side agrees, the dark side agrees, seizing and releasing are exchanged, illumination and function are both manifest. Hiding the body in the Big Dipper, running a horse on the tip of a needle. Arriving here, Shakyamuni Buddha's mouth is like a millstone, and Dharma Master Bodhidharma's eyes are like wooden bells. The ten sages and three worthies have no way to praise it. Sentient beings, demons, and outsiders have endless doubts and slanders. Only allowing the surpassing author, the clever monk, to directly know, without needing clues. Clearly striking the jade drum, secretly displaying the iron flag. Everywhere, the grass bends and the wind follows, and wherever he goes, no thought does not submit. It is truly said that Zhong Kui sings Liangzhou in his drunkenness, and the little sister secretly nods in front of the door. After the sea-patrolling Yaksha meet, everyone claps their hands and goes to the high building. Establishing the rules and ascending the hall. The old fire pit of Jin Su, its depth and breadth are immeasurable. The one path is originally equal, and the holy and the ordinary are originally not different. When the spark is struck out (referring to the moment of sudden enlightenment).
。虛空齊迸裂。寒則普天普地寒。熱則普天普地熱。三世諸佛。於火𦦨中。轉大法輪。總不相違越。汝等諸人。今日于中坐臥經行。一任麻三斤乾屎橛。都來拋向一邊。總沒幹涉。只如不許昏沉瞌睡。若也瞌睡。眉毛被火燎卻。也怪金粟不得。
汝州風穴白雲雪兆性禪師
升座。堪笑當年蘧伯玉。行年五十方知趣。從頭一一細思量。四十九年都不是。欲寡其過未能焉。孔子聞言深相契。某也今年四十九。信手拈來無不是。年年頭上頂青天。歲歲草鞋踏實地。獨有今年業力牽。雲水相從許結制。無端將個破沙盆。安排累爾諸兄弟。禪道佛法半點無。鬼面神頭無本據。何如撥轉鐵牛機。直入千峰萬峰去。免教扭捏娘生鼻。懸羊賣狗成何濟。大眾。娘生鼻孔。一任扭捏。娘未生時。鼻孔在甚麼處。蘇魯蘇魯。㗭唎㗭唎。
河南金粟沖涵恒禪師
佛殿。萬德莊嚴。紫金光聚。驀劄相逢。誰敢正覷。乃撒開坐具云。因我得禮你。彼此無本據。遂大展三拜 上堂。僧問。如何是佛。師云。遠親不如近鄰。進云。如何是法。師云。多虛不如少實。進云。如何是僧。師云。求人不如求己。師乃以拂子。打○相云。非瓦礫非珍寶。圓陀陀兮光皎皎。爍破威音雪谷春。照開空劫壺天曉。各努力休潦草。蹉過當陽無
【現代漢語翻譯】 現代漢語譯本：虛空一起迸裂。冷的時候，整個普天普地都冷；熱的時候，整個普天普地都熱。三世諸佛（過去、現在、未來），在火𦦨中，轉大法輪，總不會互相違背超越。你們這些人，今天在這裡坐臥行走，任憑麻三斤、乾屎橛，都拋向一邊，總沒幹涉。只是不許昏沉瞌睡，如果瞌睡，眉毛被火燒掉，也怪不得金粟（金粟如來，指禪師）。
汝州風穴白雲雪兆性禪師
升座。可笑當年蘧伯玉，活到五十歲才知道以前的都不對。從頭一一細細思量，四十九年都不是。想要減少過錯卻未能做到。孔子聽到這話深深贊同。我也是今年四十九歲，信手拈來沒有不對的。年年頭上頂著青天，歲歲草鞋踏在實地上。唯獨今年業力牽引，和雲水僧們相隨結制。無端端地拿個破沙盆，安排來累贅你們這些兄弟。禪道佛法半點沒有，鬼面神頭沒有根據。不如撥轉鐵牛的機關，直接進入千峰萬峰中去。免得扭捏娘生的鼻子，懸羊賣狗成什麼樣子。大眾，娘生的鼻孔，任憑你們扭捏，娘未生的時候，鼻孔在哪裡？蘇魯蘇魯。㗭唎㗭唎。
河南金粟沖涵恒禪師
佛殿，萬德莊嚴，紫金光聚集。突然相逢，誰敢正眼看？於是撒開坐具說：因為我向你行禮，彼此都沒有依據。於是大展三拜。上堂。僧人問：如何是佛（覺悟者）？禪師說：遠親不如近鄰。僧人又問：如何是法（佛法）？禪師說：多虛不如少實。僧人又問：如何是僧（僧侶）？禪師說：求人不如求己。禪師於是用拂子，打個○相說：不是瓦礫也不是珍寶，圓陀陀兮光皎皎。照破威音王佛（過去佛）時的雪谷的春天，照開空劫（極長的時間）的壺天曉。各位努力不要潦草，錯過當陽就沒有了。
【English Translation】 English version: The void bursts open all at once. When it's cold, the entire universe is cold; when it's hot, the entire universe is hot. The Buddhas of the three times (past, present, and future), within the fire, turn the great Dharma wheel, never contradicting or surpassing each other. You all, sitting, lying down, and walking here today, let the 'three pounds of flax' and 'dry shit stick' be thrown aside, with no interference at all. Only, you are not allowed to be drowsy or sleepy. If you doze off, your eyebrows will be burned off by the fire, and you can't blame Jin Su (Jin Su Buddha, referring to the Zen master).
Zen Master Xue Zhao Xing of Fengxue Baiyun, Ruzhou
Ascending the seat. It's laughable how Qu Boyu only realized the truth at the age of fifty. Thinking it over carefully from the beginning, the previous forty-nine years were all wrong. He wanted to reduce his faults but couldn't. Confucius deeply agreed upon hearing this. I am also forty-nine this year, and whatever I pick up at random is not wrong. Year after year, I carry the blue sky on my head; year after year, my straw sandals tread on solid ground. Only this year, karmic forces pull me, and I follow the wandering monks to establish a retreat. For no reason, I take a broken sand bowl and arrange to burden you brothers. There's not a bit of Zen or Dharma, no basis for ghost faces or divine heads. Why not turn the iron ox's mechanism and go straight into the thousands of peaks? Avoid twisting your mother-born nose; what good is it to hang up a goat and sell a dog? Everyone, your mother-born nostrils, twist them as you please. When your mother was not yet born, where were your nostrils? Suru suru. He li he li.
Zen Master Chong Han Heng of Jin Su, Henan
The Buddha hall, adorned with myriad virtues, a gathering of purple-gold light. Suddenly encountering it, who dares to look directly? Then, scattering the sitting mat, he said: Because I pay respects to you, there is no basis for either of us. Then, he made three great bows. Ascending the hall. A monk asked: What is Buddha (the enlightened one)? The master said: A close neighbor is better than a distant relative. The monk asked again: What is Dharma (the Buddha's teachings)? The master said: Less reality is better than much emptiness. The monk asked again: What is Sangha (the monastic community)? The master said: Seeking oneself is better than seeking others. The master then used his whisk to draw a circle, saying: It is neither tile nor jewel, round and bright. It illuminates the spring of Snow Valley during the time of Buddha Wei Yin Wang (past Buddha), and illuminates the pot-heaven dawn of empty kalpas (extremely long periods of time). Everyone, strive hard and don't be careless, or you will miss the opportunity at Dangyang.
處討。遂高聲召云。大眾。眾側聆。師驀拍禪床一下云。此時不了何時了 中秋上堂。沖虛妙粹。惟證乃知。撲地風光。出突難辨。外離點綴。寧容者也之乎。內絕推窮。討甚單重交拆。還知金粟為人在甚麼處。豎拂子云。見月休觀指。歸家罷問程。
無礙徹禪師法嗣(二人)
天臺萬年紀安經禪師
湖州高氏子 上堂。直截根源。聖凡罔測。向上一著。佛祖不識。惟貴作家當陽定奪。思量擬議。天懸地隔 上堂。靈鷲拈花。人天百萬。領略者唯飲光。黃檗行棒。龍像一千。承當者獨臨濟。荷恁么事。須恁么人。萬年十餘年。佈網張羅。東敲西擊。欲覓一個半個。以續先宗。爭柰土曠人稀。相逢者少。設有個漢。聞恁么道。出來掀翻法座。喝散大眾。把山僧亂槌一頓。不惟堪報不報之恩。以助無為之化。亦免後人遞相鈍置。也須是過量人始得。何故。若無舉鼎㧞山力。千里烏騅不易騎 秋收上堂。藤條倒握。敲玉露于清晨。鐮子橫拈。斬金野于白晝。百草頭邊全意氣。明明大智神通。一微塵里轉法輪。歷歷普賢境界。東拋西擲。謾云不是家珍。北走南奔。觸處無非至寶。進前退後。腳跟下蹉過幾個祖師。左盻右瞻。頂門上失卻一隻正眼。通方作者。便合乘時。懵懂禪流。徒勞側耳。
天柱永
【現代漢語翻譯】 現代漢語譯本： 處討。於是高聲呼喚說：『大眾！』大眾側耳傾聽。禪師突然拍了一下禪床說：『此時不瞭解，更待何時瞭解！』中秋節上堂說法，沖虛玄妙精粹，只有親身證悟才能知曉。撲倒在地的風光，難以分辨。外在遠離點綴，寧可容許『者也之乎』這些虛詞嗎？內在斷絕推敲窮究，還討究什麼單重交拆？還知道金粟如來（過去七佛之一，也指觀音菩薩的化身）為人處世在什麼地方嗎？』豎起拂塵說：『見到月亮就不要只看手指，回到家就停止詢問路程。』
無礙徹禪師的法嗣（有二人）
天臺萬年紀安經禪師
湖州高氏之子。上堂說法：『直截了當追溯根源，聖人凡人難以測度。向上的一著，佛祖也不認識。最重要的是修行者當下決斷，如果思量擬議，就如同天懸地隔。』上堂說法：『靈山會上釋迦牟尼佛拈花示眾，人天百萬。領會其中禪意的人只有迦葉尊者（飲光）。黃檗禪師行棒，龍像一千。敢於承擔的人只有臨濟禪師。承擔這樣的事情，需要這樣的人。萬年禪寺十餘年，我廣佈法網，東敲西擊，想要尋找一個半個能夠繼承先宗的人，無奈土地廣闊而人才稀少，相逢的人很少。』假設有這麼一個人，聽到我這樣說，出來掀翻法座，喝散大眾，把我亂打一頓，不只堪以回報不報之恩，還能幫助無為的教化，也可以避免後人互相耽誤。必須是超越常人的人才能做到。為什麼呢？如果沒有舉鼎拔山的力量，千里烏騅馬不容易騎乘。』秋收時節上堂說法：『藤條倒過來握，在清晨敲打玉露；鐮刀橫著拿，在白晝斬割金色的田野。百草頭上充滿意氣，明明就是大智慧神通。一粒微塵里也能轉動法輪，歷歷分明就是普賢菩薩的境界。』東拋西擲，卻說不是自家的珍寶；北走南奔，到處都是無上的寶貝。進前退後，腳跟下錯過了幾個祖師；左顧右盼，頭頂上失去了唯一的一隻正眼。通達四方的人，就應該抓住時機；懵懂的禪宗學徒，徒勞地側耳傾聽。
天柱永禪師
【English Translation】 English version: After inquiring, he loudly proclaimed, 'Everyone!' The assembly listened attentively. The master abruptly struck the Zen platform, saying, 'If not understood now, when will it be understood?' During the Mid-Autumn Festival Dharma talk, he said, 'The subtle essence of emptiness, only realization can know. The scenery of falling to the ground is difficult to discern. Outwardly, avoid embellishments; can one tolerate empty words like 'zhe ye zhi hu'? Inwardly, cut off investigation and exhaustive inquiry; what single, double, or intersecting inquiries are there to pursue? Do you know where Jin Su (one of the past seven Buddhas, also referring to a manifestation of Avalokiteśvara) is as a person? Raising the whisk, he said, 'When you see the moon, stop looking at the finger; when you return home, stop asking about the journey.'
Dharma heirs of Zen Master Wu'ai Che (two people)
Zen Master Ji'an Jing of Wannian Temple on Mount Tiantai
A native of the Gao family in Huzhou. During a Dharma talk, he said, 'Directly cut to the root source; sages and ordinary beings cannot fathom it. The upward step, even Buddhas and ancestors do not recognize. The most important thing is for the practitioner to make decisive judgments on the spot. If you deliberate and contemplate, it is like heaven and earth separated.' During a Dharma talk, he said, 'At Vulture Peak, Śākyamuni Buddha held up a flower, and millions of humans and devas were present. Only Mahākāśyapa (Yinguang) understood. When Huangbo used the staff, a thousand dragons and elephants were present. Only Linji dared to take responsibility. To undertake such a matter requires such a person. For over ten years at Wannian Temple, I have spread the net wide, knocking east and striking west, seeking one or two people to continue the lineage of the predecessors. But alas, the land is vast and people are scarce; few meet. Suppose there is such a person who, upon hearing me say this, comes out and overturns the Dharma seat, scatters the assembly, and beats me severely. This would not only be worthy of repaying the kindness that cannot be repaid but also help the transformation of non-action, and also avoid future generations from delaying each other. It must be someone extraordinary to do this. Why? If you do not have the strength to lift the cauldron and uproot the mountain, the black steed of a thousand miles is not easy to ride.' During the autumn harvest Dharma talk, he said, 'Holding the rattan upside down, knock the jade dew in the clear morning; holding the sickle horizontally, cut the golden fields in the daytime. The spirit is full at the tip of every blade of grass, clearly the great wisdom and supernatural power. The Dharma wheel turns within a single dust mote, vividly the realm of Samantabhadra (Universal Worthy Bodhisattva). Throwing east and west, yet saying it is not one's own treasure; running north and south, everywhere is nothing but supreme treasure. Advancing and retreating, several ancestors are missed underfoot; looking left and right, the one true eye is lost on the top of the head. Those who are versed in all directions should seize the opportunity; confused Zen students, listen in vain.'
Yong Zen Master of Tianzhu
慶念予恒禪師
江南上元萬氏子 上堂。風吹不入。雨灑不濕。四面八方。渾無欠缺。夜明簾外。任他鶴立枯松。選佛場中。那許狐藏獅窟。門裡人。要出出不得。門外漢。要進進不得。把斷要津。直得天曉不露。豁開戶牖。便見夜半正明。出頭天外底。到此且居門外。穩坐室中底。向來佛眼難窺。若謂門外逍遙。摩竭因何掩室。若謂堂中穩密。文殊因甚不肯入門。曏者里檢點得出。便好荊棘林中縱步。毗盧頂上棲真。攝十劫作一念。撮大千為一塵。古今一貫。內外一如。其或不委。莫怪山僧立門戶。須知別有一壺天。下座。
蘧夫一禪師法嗣
潤州夾山竹林辯言海禪師
住大同。僧云。如何是大同境。師云。風暖鳥聲碎。日高花影重。僧云。大好一聯詩。師云。作詩會那。僧云。某甲祇作詩會。和尚作么生會。師云。甜瓜徹蒂甜。苦瓜連根苦。僧近前云。和尚道什麼。師云。風流不在著衣多。僧便拜。師便打。
道安靜禪師法嗣
聖感霽侖永禪師
立春上堂。鴉則鴉鳴。鵲則鵲噪。眼辨不如手親。行到不如說到。五九盡日又逢春。古屋朝陽寒氣少 除夕小參。毗盧師法身主。無死生忘寒暑。從來使得十二時。不彼十二時辰使。聖義炳然。真風廓爾。喝一喝曰。爆竹聲中
【現代漢語翻譯】 現代漢語譯本
慶念予恒禪師
江南上元萬氏子（指萬氏家族的子弟）上堂說法：風吹不入，雨灑不濕，四面八方，渾然沒有欠缺。夜明簾外，任憑仙鶴獨立於枯萎的松樹之上；選佛的場所中，哪裡容許狐貍藏身於獅子的洞穴？門裡的人，想要出去卻出不去；門外的人，想要進來卻進不來。把守住重要的關口，直到天亮也不顯露。豁然打開門窗，便能看見夜半時分的光明。超出世俗之外的人，到這裡且先待在門外；穩穩坐在室內的人，向來佛眼難以窺視。如果說門外逍遙自在，那麼摩竭（Mahākāśyapa，摩訶迦葉）為何要掩室自守？如果說堂中穩妥嚴密，那麼文殊（Manjusri，文殊菩薩）因何不肯入門？向這裡仔細檢查一番，便可以在荊棘林中縱情漫步，在毗盧（Vairocana，毗盧遮那佛）頂上安身棲息。將十劫（kalpa，佛教時間單位）攝為一念，將大千世界撮為一塵。古今一貫，內外如一。如果還不明白，不要怪山僧我另立門戶，須知別有一番天地。下座。
蘧夫一禪師的法嗣
潤州夾山竹林辯言海禪師
住持大同。僧人問道：『如何是大同的境界？』禪師說：『風暖鳥聲碎，日高花影重。』僧人說：『好一聯詩。』禪師說：『你會作詩嗎？』僧人說：『我只會作詩。和尚您怎麼理解？』禪師說：『甜瓜徹蒂甜，苦瓜連根苦。』僧人走上前說：『和尚您在說什麼？』禪師說：『風流不在著衣多。』僧人便拜，禪師便打。
道安靜禪師法嗣
聖感霽侖永禪師
立春上堂說法：烏鴉就發出烏鴉的叫聲，喜鵲就發出喜鵲的叫聲。眼睛辨認不如親手觸控，行走到達不如親口說到。五九（從冬至后第五個九天）結束，又迎來春天，古老的房屋朝陽而立，寒氣減少。除夕小參：毗盧師（Vairocana，毗盧遮那佛）是法身之主，沒有生死，忘記寒暑。向來使用十二時辰，而不是被十二時辰所使用。聖義昭然，真風浩蕩。喝一聲說：爆竹聲中
【English Translation】 English version
Zen Master Qingnian Yuheng
Jiangnan Shangyuan Wan's son (referring to a descendant of the Wan family) ascends the hall to preach: 'The wind cannot blow in, the rain cannot wet. In all directions, there is absolutely no deficiency. Outside the bright night curtain, let the crane stand alone on the withered pine. In the field for selecting Buddhas, how can a fox be allowed to hide in a lion's den? The person inside the gate wants to go out but cannot. The person outside the gate wants to enter but cannot. Guarding the vital pass, not revealing anything until dawn. Suddenly opening the doors and windows, one can see the brightness in the middle of the night. Those beyond the mundane world should stay outside the gate for now. Those sitting steadily in the room have always been difficult for the Buddha's eye to perceive. If it is said that it is carefree outside the gate, then why did Mahākāśyapa (摩訶迦葉) shut himself in his room? If it is said that it is safe and secure in the hall, then why is Manjusri (文殊菩薩) unwilling to enter? If you can examine this carefully, then you can roam freely in the thorny forest and dwell on the summit of Vairocana (毗盧遮那佛). Condense ten kalpas (劫, a Buddhist unit of time) into a single thought, and shrink the great thousand worlds into a single dust mote. The past and present are consistent, and the inside and outside are the same. If you still do not understand, do not blame this mountain monk for establishing a separate school. Know that there is another realm.' Descends from the seat.
Dharma heir of Zen Master Qufu Yi
Zen Master Bianyan Hai of Zhulin, Jiashan, Runzhou
Resides at Datong. A monk asks: 'What is the realm of Datong?' The master says: 'The warm wind shatters the bird's song, the high sun deepens the flower's shadow.' The monk says: 'What a fine couplet of poetry.' The master says: 'Do you know how to compose poetry?' The monk says: 'I only know how to compose poetry. How does the master understand it?' The master says: 'A sweet melon is sweet to the core, a bitter melon is bitter to the root.' The monk steps forward and says: 'What is the master saying?' The master says: 'Elegance is not about wearing many clothes.' The monk then bows, and the master then strikes.
Dharma heir of Zen Master Daoan Jing
Zen Master Jilun Yong of Shenggan
Ascends the hall on the Beginning of Spring to preach: 'The crow crows like a crow, the magpie chatters like a magpie. Recognizing with the eyes is not as good as touching with the hands, arriving by walking is not as good as speaking with the mouth. The fifth nine (the fifth nine-day period after the winter solstice) ends, and spring arrives again. The ancient house faces the sun, and the cold air diminishes.' Small assembly on New Year's Eve: 'Master Vairocana (毗盧遮那佛) is the lord of the Dharma body, without birth or death, forgetting cold and heat. Always using the twelve time periods, not being used by the twelve time periods. The holy meaning is clear, the true wind is vast.' Shouts once, saying: 'In the sound of firecrackers'
百慮除。發機也勝千鈞弩 上堂。山花似錦。一花上一佛土。鳥語如簧。一語中一珠數。千聖同躔。萬機頓赴。躋盛世于唐虞。返淳風于太古。福果端莊。法輪永固。喝一喝曰。當陽驗取目前底。明明歷歷無回互。復喝一喝 佛誕日上堂。世尊剖一。伏羲畫一。乾峰舉一。雲門用一。一字一加橫。八字沒兩撇。此非彼不知。彼非此不識。一會靈山尚儼然。人人具眼誰端的。喝一喝 結制早參。永嘉一宿而覺。高亭招手橫趨。簡點將來。猶為鈍漢。眾中可有越格衲僧。契得我機者。即與證明。驀豎如意云。且道。是第幾機。眾佇立。師擲下如意曰。放待冷來看 晚參。如來密語。祖師真訣。水不自洗。刀不自割。悟須自悟。說自他說。卓拄杖曰。此回重按過。兩口無一舌。師落堂曰。適才西堂上方丈啟白。堂中悟得兩人。悟的走出來。老僧為汝證明。連問數次。眾默然佇立。師曰。西堂誑語。老僧實語。滿堂菩薩。幸是可憐生。
敏樹相禪師法嗣
辰州龍山穎悟秀禪師
上堂。至理無言。明眼者鑒。真機獨露。通方者知。若以禪會。特地乖張。不以禪會。當面錯過。
太白雪禪師法嗣
明州育王法鐘覺禪師
上堂。關頭路口。捷徑要津。時時把住。處處放行。透得過者。卻在那邊
【現代漢語翻譯】 現代漢語譯本 百慮消除。發動起來比千鈞弩箭還要迅猛。上堂說法，山花爛漫如錦繡，每一朵花都顯現一個佛土（Buddhakṣetra，佛所居住的國土）。鳥語婉轉如簧，每一句話都蘊含著一顆寶珠。千聖（指眾多的聖人）同時顯現，萬機（指世間萬事萬物）瞬間響應。使當今盛世可以比肩唐堯虞舜時代，使淳樸的民風可以迴歸到太古時期。福德之果端莊圓滿，法輪（Dharma wheel，佛法的象徵）永遠穩固。大喝一聲說：『就在眼前驗證這真理，明明白白，清清楚楚，沒有絲毫的含糊。』又大喝一聲。 佛誕日上堂說法。世尊（釋迦摩尼佛）剖開混沌，伏羲（中國神話人物）畫出太極，乾峰（唐代禪師）舉起一指，雲門（雲門文偃禪師）用這『一』字。『一』字加上一橫，就成了『十』字，『八』字沒有兩撇，就成了『入』字。此（指現象）非彼（指本質）就不能被認識，彼非此也不能被認識。靈山法會（釋迦摩尼佛在靈鷲山舉行的法會）彷彿還在眼前，人人都有眼睛，誰能真正看清？大喝一聲。 結制早參。永嘉玄覺禪師一宿開悟，高亭禪僧招手示意，橫向走來。仔細觀察，仍然是個遲鈍的人。大眾之中可有超越常規的僧人，能夠領會我的禪機？如果有人契合我的禪機，我就為他證明。猛然豎起如意說：『且說，這是第幾機？』大眾佇立不語。禪師擲下如意說：『放著等冷了再看。』 晚參。如來的秘密語言，祖師的真正訣竅，水不能自己洗凈自己，刀不能自己割斷自己。領悟必須自己領悟，說必須自己說。用拄杖敲擊地面說：『這次重新審視，兩口（指『舌』字的兩部分）沒有一條舌頭（指無法用言語表達）。』禪師走下法座說：『剛才西堂禪僧在方丈室稟告，堂中有兩人開悟。開悟的人走出來，老僧為你們證明。』連續問了幾次，大眾沉默不語。禪師說：『西堂說的是假話，老僧說的是真話。滿堂的菩薩，幸虧還是可憐的眾生。』 敏樹相禪師的法嗣 辰州龍山穎悟秀禪師 上堂說法。至高的道理無法用言語表達，明眼人自然能夠鑑別。真正的禪機獨自顯露，通達的人自然能夠領會。如果用禪來理解，就特別容易產生偏差。如果不以禪來理解，就會當面錯過。 太白雪禪師的法嗣 明州育王法鐘覺禪師 上堂說法。關口路口，都是通往要津的捷徑。時時刻刻都要把持住，處處都要放開。能夠透徹理解的人，卻在那一邊。
【English Translation】 English version All worries are eliminated. Its activation is even faster than a thousand-pound crossbow. Entering the hall for Dharma talk, mountain flowers are as splendid as brocade, each flower manifesting a Buddha-land (Buddhakṣetra, the land where a Buddha resides). Birdsong is as melodious as a reed pipe, each word containing a precious jewel. A thousand sages appear simultaneously, and myriad phenomena respond instantly. May this prosperous age be comparable to the times of Emperors Yao and Shun of the Tang and Yu dynasties, and may the pure customs return to the ancient times. The fruit of blessings is dignified and complete, and the Dharma wheel (Dharma wheel, symbol of Buddha's teachings) is forever firm. He shouts once, saying: 'Verify this truth right before your eyes, clearly and distinctly, without any ambiguity.' He shouts again. Entering the hall for Dharma talk on Buddha's Birthday. The World-Honored One (Sakyamuni Buddha) split the chaos, Fuxi (Chinese mythological figure) drew the Taiji, Qianfeng (Zen master of the Tang Dynasty) raised one finger, and Yunmen (Zen master Yunmen Wenyan) used this 'one' character. Adding a horizontal stroke to the 'one' character makes it the 'ten' character, and the 'eight' character without two strokes becomes the 'enter' character. This (phenomenon) cannot be recognized without that (essence), and that cannot be recognized without this. The Vulture Peak Assembly (Dharma assembly held by Sakyamuni Buddha at Vulture Peak) seems to be still before our eyes, everyone has eyes, who can truly see clearly? He shouts once. Early morning assembly for the beginning of the training period. Yongjia Xuanjue Zen master attained enlightenment overnight, and the Zen monk of Gaoting waved his hand, walking horizontally. Upon closer inspection, he is still a dull person. Among the assembly, are there any monks who transcend the norm and can understand my Zen opportunity? If anyone is in accord with my Zen opportunity, I will certify it for him. Suddenly raising the Ruyi scepter, he says: 'Tell me, which opportunity is this?' The assembly stands silently. The Zen master throws down the Ruyi scepter, saying: 'Leave it and look at it when it's cold.' Evening assembly. The secret language of the Tathagata (another name for Buddha), the true secret of the Patriarchs, water cannot wash itself, and a knife cannot cut itself. Enlightenment must be self-enlightenment, and speaking must be self-speaking. He strikes the ground with his staff, saying: 'This time, re-examine, two mouths (referring to the two parts of the character 'tongue') do not have one tongue (referring to the inability to express with words).' The Zen master steps down from the seat, saying: 'Just now, the Zen monk of the West Hall reported in the abbot's room that two people in the hall have attained enlightenment. Those who have attained enlightenment, come out, and the old monk will certify it for you.' He asks several times, but the assembly remains silent. The Zen master says: 'The West Hall speaks falsely, and the old monk speaks truthfully. The Bodhisattvas in the hall are fortunately still pitiful beings.' Successor of Zen Master Minshu Xiang Zen Master Yingwu Xiu of Longshan, Chenzhou Entering the hall for Dharma talk. The supreme truth cannot be expressed in words, and those with clear eyes can naturally discern it. The true Zen opportunity is revealed alone, and those who are well-versed can naturally understand it. If you try to understand it with Zen, it is especially easy to deviate. If you don't try to understand it with Zen, you will miss it right in front of your face. Successor of Zen Master Taibai Xue Zen Master Fachong Jue of Yuwang Temple, Mingzhou Entering the hall for Dharma talk. The checkpoints and intersections are all shortcuts to the important passes. You must hold on to them at all times and let go everywhere. Those who can thoroughly understand it are on the other side.
去。不得的。只在者里 閏四月八日上堂。一年兩度四月八。不知何日生悉達。淡黃楊柳帶棲鴉。嫩綠池塘藏睡鴨。
辨商榮禪師法嗣
鄂州向上具瞻仰禪師
解制小參。結制以前。鼻孔撩天。結制以後。鼻孔依舊。放開布袋。緊俏草鞋。荒草里奔逐馬牛。酒肉案頭。醉殺佛祖。若也田地穩密。一任丹霄獨步。假饒漆桶不快。切忌前途路滑。 卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第十一
維揚嗣祖沙門(寶輪際源高旻了貞)輯
天臺國清 達珍 編
南嶽下三十七世
慧山海禪師法嗣(七人)
邵陵大梅與峰智禪師
上堂。一畝之田。三蛇九鼠。咬斷麻繩。翻身辨主。南州北縣。任遨遊。虎穴獅林顛倒走。萬別千差盡踏翻。丈夫氣宇沖牛鬥。喝一喝 晚參。既得本不愁末。渾身直踞上頭關。空里磨盤旋八角。東搭西兜。南涌北沒。當陽拋下死蛇頭。十聖三賢眼卓朔。爛嚼虛空當飽餐。誰解臨機道莫莫。
潭州大溈山密印古梅冽禪師
上堂。雨催樵子還家。一步緊一步。風送漁舟到岸。罷櫓停橈。正恁么時如何。野老不知堯舜力。鼕鼕打鼓祭江神 晚參。蹋破草鞋赤腳走。縮卻項兮露出肘。昨日江上折枝梅
【現代漢語翻譯】 現代漢語譯本 去。不得的。只在這裡 閏四月八日上堂。一年兩次四月八（佛誕日）。不知哪天是悉達多（Siddhartha，釋迦牟尼佛的本名）的誕辰。淡黃色的楊柳樹上棲息著烏鴉，嫩綠色的池塘里藏著正在睡覺的鴨子。
辨商榮禪師的法嗣
鄂州向上具瞻仰禪師
解制小參。解制以前，鼻孔朝天。解制以後，鼻孔依舊。放開布袋，穿緊草鞋，在荒草中追逐馬牛。在擺滿酒肉的桌前，醉倒佛祖。如果田地穩固，就任憑你在高空中獨自漫步。即使漆桶沒有弄快，也要切記前途道路滑溜。 卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第十一
維揚嗣祖沙門(寶輪際源高旻了貞) 輯
天臺國清 達珍 編
南嶽下第三十七世
慧山海禪師法嗣(七人)
邵陵大梅與峰智禪師
上堂。一畝田地裡，有三條蛇和九隻老鼠。它們咬斷了麻繩，翻身來辨認主人。在南州北縣，任你遨遊，在虎穴獅林里顛倒行走。將萬種差別千種不同全部踏翻，大丈夫的氣概直衝雲霄。喝一喝。晚參。既然得到了根本，就不愁末節。渾身正直地佔據上頭關。空中的磨盤旋轉成八角形，東邊搭到西邊，南邊涌到北邊。當面拋下死蛇頭，十聖三賢都眼巴巴地看著。胡亂咀嚼虛空當做飽餐，有誰懂得臨機應變時說『莫莫』（沉默不語）。
潭州大溈山密印古梅冽禪師
上堂。雨催促著樵夫回家，一步緊似一步。風推送著漁船靠岸，停止劃槳，停下船篙。正在這個時候該怎麼辦？鄉下老翁不懂得堯舜的功德，咚咚地敲著鼓祭祀江神。晚參。踏破草鞋赤腳走，縮起脖子露出胳膊肘。昨天在江邊折了一枝梅花。
【English Translation】 English version Go. It can't be done. Just here. On the eighth day of the intercalary fourth month, the Abbot ascended the Dharma Hall. Twice a year comes the eighth day of the fourth month (Buddha's Birthday). I wonder which day Siddhartha (Siddhartha, the original name of Sakyamuni Buddha) was born. Pale yellow willows are home to roosting crows, and tender green ponds hide sleeping ducks.
Successor of Chan Master Bian Shangrong
Chan Master Jushanzhang of Xiangshang in Ezhou
Small Dharma Assembly for the Lifting of the Retreat. Before the retreat, nostrils facing the sky. After the retreat, nostrils as before. Unfurl the cloth bag, tighten the straw sandals, chasing after horses and cattle in the wilderness. At the table of wine and meat, getting the Buddhas drunk. If the field is stable and secure, then roam alone in the azure sky. Even if the lacquer bucket is not quick, be careful of the slippery road ahead. 卍 New Continued Collection, Vol. 85, No. 1587, Zheng Yuan's Abridged Collection
Zheng Yuan's Abridged Collection, Volume 11
Compiled by Shramana Sizu of Weiyang (Baolun Jiyuan Gaomin Liao Zhen)
Edited by Dazhen of Guoqing Temple, Tiantai
37th Generation from Nanyue
Successor of Chan Master Huishan Hai (7 people)
Chan Master Damei Yu Fengzhi of Shaoling
Ascending the Hall. In a field of one mu, there are three snakes and nine rats. They bite through the hemp rope and turn around to recognize the master. In the southern and northern counties, roam as you please, walking upside down in tiger dens and lion forests. Trample down all the myriad differences and thousands of distinctions. A true man's spirit soars to the heavens. A shout! Evening Dharma Assembly. Since the root has been obtained, there is no need to worry about the branches. The whole body sits upright at the top gate. The millstone in the sky spins in eight directions, connecting east to west, surging south to north. Throw down a dead snake's head right in front of them, and the ten sages and three worthies stare blankly. Vainly chewing on emptiness as a full meal, who understands to say 'Momo' (silence) when facing the opportunity?
Chan Master Gumei Lie of Miyin, Dawei Mountain, Tanzhou
Ascending the Hall. The rain urges the woodcutter to return home, one step faster than the next. The wind sends the fishing boat to shore, stopping the oars and mooring the boat. What to do at this very moment? The old peasant does not know the power of Yao and Shun, beating the drum to worship the river god. Evening Dharma Assembly. Trampling through worn-out straw sandals, walking barefoot, shrinking the neck and exposing the elbows. Yesterday, I broke off a plum blossom branch by the river.
。逢人喚作堤邊柳。大似雞群之鶴。大似喪家之狗。未審。是聖是凡。合取狗口 示眾。拍禪床召眾云。無人奪你鹽茶袋。庫藏里須檢點。禍不入慎家之門。有人喚你苦葫蘆。者閑傢俱。直須飏卻。賊不打貧兒家。復拍一拍。
潭州大溈易庵應禪師
上堂。春已半夜猶寒。遲遲煦日上欄桿。清淺聲隨流水濕。輕柔風動野云翻。晴和暖綠陰繁。花放南枝向北看。大眾。森羅起舞。樂則同歡 示眾。搖風柳眼如青黛。邑露桃腮似火紅。實相深譚梁燕語。袈裟咬破五更鐘 示眾。倒騎鐵馬上須彌。信步披離絕所之。及頂凝眸天外看。百千諸佛下泥犁。
潭州大溈揆庵空禪師
上堂。衝風颯颯。古佛嘉猷。綠水潺潺。道人活計。恁么會得。釋迦彌勒。站過一邊。其或未然。父母所生口。終不為人說 小參。拈拂子曰。掬水月在手。揮一拂云。弄花香滿衣。擲拂云。止止不須說。我法妙難思 晚參。老來住邨院。口齒不關風。逢人即便罵。彼此絕疏親。聖凡情量都消盡。方識山僧句句真。
潭州上林月憨權禪師
上堂。向上一路。大地無寸土。千聖不傳。遍界有家風。直得頭頭離向背。處處絕遮攔。帝子不知春去也。夜深猶聽樹頭啼。
邵陵龍山月堂湛禪師
開爐上堂。鉗錘
初展。爐鞴宏開。是聖是凡。乃佛乃祖。總與縛作一束。拋向烈𦦨堆中。一火煅就。他日鼻孔撩天。眼空四海。不得孤負西禪 上堂。紙窗生白月初來。笑破寒梅白玉腮。古澗幽深人罕至。尋香公子謾疑猜。
邵陵上梅雄山千如一禪師
上堂。佛法無人說。雖慧莫能了。即今山僧將一大藏教。千七百葛藤。作一句子。佈施諸人。良久云。鷂子過新羅。
穆文德禪師法嗣
鳳林雪圃修禪師
小參。從上不傳之道。瞞不得具眼衲僧。驀一喝云。且道。者一喝。又從甚處得來。復一喝云。具眼者辨取 佛成道日上堂。朝雲漠漠。鎖斷聖見凡情。夜月沉沉。浸卻魔宮佛殿。到者里。雖無纖毫滲漏。未免冷落從上家聲。豎拂子云。明星現也。切忌大驚小怪。
晦山顯禪師法嗣
云居九屏燕雷鵬禪師
升座。揮拂子云。全提著子。貫徹古今。楖𣗖一條。攬翻途轍。荊棘林中紅爛。刳盡骨髓。活人背後掘地深埋。觸目菩提。神光萬丈。貶向二鐵圍山。于中端倪。作么生辨。擲拄杖下座 升座。出門入門。釋迦彌勒。磕額交肩。便稱楊稱鄭。紫羅帳里。傾國難酬寶珍。可惜作燕石拋散。若是田地穩密。打翻諸聖己靈。出纏漢子。劫前不居正位。不落今時。任運騰騰。風流特地。所以
【現代漢語翻譯】 現代漢語譯本： 初展。爐鞴（lú bèi，指冶煉用的爐子和風箱）宏開。是聖是凡，乃佛乃祖，總與縛作一束，拋向烈焰堆中，一火煅就。他日鼻孔朝天，眼空四海，不得辜負西禪。 上堂。紙窗生白月初來，笑破寒梅白玉腮。古澗幽深人罕至，尋香公子謾疑猜。
邵陵上梅雄山千如一禪師
上堂。佛法無人說，雖慧莫能了。即今山僧將一大藏教，千七百葛藤（gě téng，比喻糾纏不清的事務），作一句子，佈施諸人。良久云：鷂子過新羅（xīn luó，古代朝鮮半島國家）。
穆文德禪師法嗣
鳳林雪圃修禪師
小參。從上不傳之道，瞞不得具眼衲僧（nà sēng，指僧人）。驀一喝云：且道，者一喝，又從甚處得來？復一喝云：具眼者辨取。 佛成道日上堂。朝雲漠漠，鎖斷聖見凡情。夜月沉沉，浸卻魔宮佛殿。到者里，雖無纖毫滲漏，未免冷落從上家聲。豎拂子云：明星現也，切忌大驚小怪。
晦山顯禪師法嗣
云居九屏燕雷鵬禪師
升座。揮拂子云：全提著子，貫徹古今。楖𣗖（zhé lì，指手杖）一條，攬翻途轍。荊棘林中紅爛，刳盡骨髓。活人背後掘地深埋，觸目菩提，神光萬丈，貶向二鐵圍山（tiě wéi shān，佛教用語，指圍繞須彌山的鐵山）。于中端倪，作么生辨？擲拄杖下座。 升座。出門入門，釋迦（shì jiā，釋迦牟尼佛）彌勒（mí lè，彌勒菩薩），磕額交肩，便稱楊稱鄭。紫羅帳里，傾國難酬寶珍，可惜作燕石拋散。若是田地穩密，打翻諸聖己靈。出纏漢子，劫前不居正位，不落今時，任運騰騰，風流特地。所以
【English Translation】 English version: Initially displayed. The furnace is widely opened. Whether it is a sage or a common person, whether it is a Buddha or an ancestor, all are bound together and thrown into a pile of raging flames, forged in one fire. In the future, with nostrils facing the sky and eyes overlooking the four seas, one must not fail the Western Chan. Entering the hall. The white moon comes through the paper window, smiling and breaking the white jade cheeks of the cold plum blossoms. The ancient valley is secluded and rarely visited by people; the fragrance-seeking gentleman vainly suspects.
Chan Master Qianru Yi of Xiongzhou Mountain, Shangmei, Shaoling
Entering the hall. If the Buddha-dharma is not spoken, even the wise cannot understand it. Now, this mountain monk will take the entire Tripitaka (dà zàng jiào, the complete collection of Buddhist texts), the seventeen hundred entanglements, and make a single sentence to bestow upon everyone. After a long pause, he said: 'A hawk flies over Silla (xīn luó, an ancient Korean kingdom).'
Successor of Chan Master Mu Wende
Chan Master Xuepu of Fenglin
Small assembly. The Way that has not been transmitted from above cannot be concealed from a fully-eyed monk (nà sēng, a Buddhist monk). Suddenly, he shouts: 'Tell me, where does this shout come from?' He shouts again: 'Those with eyes, discern it!' Entering the hall on the day of Buddha's enlightenment. The morning clouds are vast, locking away the views of sages and commoners. The night moon is deep, submerging the palaces of demons and the halls of Buddhas. Reaching this point, although there is not a trace of leakage, it inevitably leaves the ancestral reputation desolate. Raising the whisk, he says: 'The morning star has appeared! Be careful not to be alarmed.'
Successor of Chan Master Xian of Huishan
Chan Master Yan Leipeng of Jiuping, Yunju
Ascending the seat. Waving the whisk, he says: 'Completely lifting the matter, penetrating the past and present. A single staff (zhé lì, a staff), overturning the path. Red and rotten in the thorny forest, hollowing out the marrow. Burying the living behind their backs, everywhere one sees Bodhi, divine light shining in all directions, banished to the two Iron Mountain Ranges (tiě wéi shān, the iron mountains surrounding Mount Sumeru in Buddhist cosmology). Within this, how do you discern the clues?' He throws the staff and descends from the seat. Ascending the seat. Going out, entering in, Shakyamuni (shì jiā, Shakyamuni Buddha) and Maitreya (mí lè, Maitreya Bodhisattva), bumping foreheads and crossing shoulders, immediately calling them Yang and Zheng. Inside the purple silk tent, a treasure that is difficult to repay even with the beauty of a nation is a pity to be scattered like worthless stones. If the field is stable and secure, overturn the spirits of all the sages. A man who has escaped entanglement does not dwell in the correct position before the kalpa (jié, an aeon in Buddhist cosmology), nor does he fall into the present time, moving freely and unrestrainedly, with a special kind of elegance. Therefore,
道。威音王已前。無師自悟。是第二句。還我第一句來。拍禪床下座。
諦暉輅禪師法嗣
杭州雲林巨濤果禪師
上堂。教外別傳。是何巴鼻。滿耳非聲。滿眼非色。識得圓陀陀。何須問彌勒。清凈本然。莫生疑惑。才有希異之心。早已聖凡相隔。今朝十五開爐。但看空中發𦦨。饒他玉轉珠回。也要其中鍛鍊。頑銅廢鐵齊收。果是真金不變。心佛與眾生。原不隔一線。錯認定盤星。失卻金剛劍。打一○相云。若以智測。未為好手。若以慧照。猶在半途 除夕小參。一年復一年。梅花開放幾鮮妍。一歲復一歲。塵世茫茫醒又醉。爾我出家人。經營除俗累。選佛非選官。切忌墮尊貴。卓拄杖云。惟有拄杖子。寒暑一任推遷。豈肯隨群逐隊。驗盡花枝短長。那管殘年舊歲。但能順適安和。便是融通三昧。良久云。露地白牛烹也未。
得定運禪師法嗣
回龍水月圓禪師
上堂。當陽一句。獨脫根塵。向上一機。光騰電閃。眨得眼來。已是落二落三。如之若何。白雲萬里。直得千古萬古如斯。前佛后佛無別。寬闊無外。大千沙界箇中藏。寂寥非內。香水海里浮幢剎。若能無彼無此。非色非心。坐斷要津。不通凡聖。自然常光現前。巴鼻獨露。顯一切神通不思議之力。月籠丹桂遠。星拱北辰
【現代漢語翻譯】 現代漢語譯本 道。威音王（過去佛名）以前，沒有老師也能自己領悟。這是第二句。把第一句還給我。拍禪床下座。
諦暉輅禪師法嗣
杭州雲林巨濤果禪師
上堂。教外別傳，有什麼憑據？滿耳朵不是聲音，滿眼不是顏色。認識到圓陀陀（形容完滿無缺）的真性，何必再問彌勒（未來佛名）？清凈本然，不要產生疑惑。只要有追求奇異的心，就已經和聖人凡人隔開了。今天正月十五開爐，只看空中發火花。任憑玉石旋轉，也要在其中鍛鍊。頑銅廢鐵一起收來，如果是真金就不會改變。心、佛與眾生，原本不隔一條線。錯誤地認定了秤桿上的定盤星，就失去了金剛劍。打一個圓相說，如果用智力去猜測，算不上高手。如果用智慧去照見，還在半路上。除夕小參。一年又一年，梅花開放了幾次鮮艷。一歲又一歲，塵世茫茫，醒來又醉去。你們我出家人，經營著擺脫世俗的拖累。選佛不是選官，切記墮入尊貴的地位。舉起拄杖說，只有這拄杖子，寒暑都任它推移變遷，哪裡肯隨波逐流。驗盡花枝的短長，哪裡管殘年舊歲。只要能夠順適安和，便是融通的三昧（正定）。良久說，露地白牛（比喻真性）烹煮好了嗎？
得定運禪師法嗣
回龍水月圓禪師
上堂。當陽一句，徹底脫離根塵。向上的一機，光芒如閃電。眨一下眼，就已經落入第二第三義。那該怎麼辦？白雲萬里，一直千古萬古都是這樣。前佛后佛沒有差別。寬闊無邊，大千世界都藏在其中。寂寥而非內在，香水海里漂浮著幢幡寶剎。如果能夠沒有彼此，非色非心，截斷要道，不通凡聖，自然常光顯現，憑據獨自顯露。顯現一切神通不可思議的力量。月亮籠罩著遠處的丹桂，星星拱衛著北極星。
【English Translation】 English version The Dao. Before Weiyin Wang Buddha (name of a past Buddha), one could achieve enlightenment without a teacher. This is the second phrase. Return the first phrase to me. He strikes the Zen platform and descends.
Successor of Zen Master Dihui Lu
Zen Master Jutao Guo of Yunlin Monastery, Hangzhou
Ascending the hall. A special transmission outside the teachings, what is the basis for this? Ears full of non-sound, eyes full of non-color. Recognizing the perfectly round (round and complete nature), why ask Maitreya (name of the future Buddha)? Pure and inherent, do not give rise to doubts. As soon as there is a mind seeking the extraordinary, one is already separated from the sage and the mundane. Today, on the fifteenth day of the first month, the furnace is opened, just watch the sparks fly in the air. No matter how jade turns and pearls revolve, one must still be tempered within it. Stubborn copper and scrap iron are all collected, if it is true gold, it will not change. The mind, the Buddha, and sentient beings are originally not separated by a single line. Mistakenly identifying the fixed star on the steelyard, one loses the Vajra sword. Making a circle, he says, 'If one uses intellect to guess, it is not the mark of a master. If one uses wisdom to illuminate, one is still halfway there.' New Year's Eve small gathering. Year after year, how many times has the plum blossom bloomed beautifully? Year after year, the world is vast, waking up and getting drunk again. You and I, monks, are managing to get rid of worldly burdens. Choosing a Buddha is not choosing an official, be careful not to fall into a position of honor. Raising his staff, he says, 'Only this staff, it allows the cold and heat to shift and change, how could it be willing to follow the crowd? Examining the length of the flower branches, it does not care about the remaining years. If one can be adaptable and peaceful, that is the Samadhi (state of meditative absorption) of fusion.' After a long while, he says, 'Has the white ox on the open ground (metaphor for true nature) been cooked yet?'
Successor of Zen Master Deding Yun
Zen Master Shuiyue Yuan of Huilong
Ascending the hall. A phrase directly to the point, completely detached from the root and dust. An upward opportunity, the light flashes like lightning. Blink an eye, and it has already fallen into the second and third meanings. What to do? White clouds stretch for ten thousand miles, it has always been like this for thousands and ten thousands of years. There is no difference between the former Buddha and the latter Buddha. Broad and boundless, the great thousand worlds are hidden within it. Solitary and not internal, floating pagodas and temples in the fragrant water sea. If one can be without self and other, non-form and non-mind, cut off the vital path, not connecting the mundane and the sacred, naturally constant light appears, the basis is uniquely revealed. Manifesting all supernatural powers and inconceivable strength. The moon covers the distant cassia, the stars surround the North Star.
高。
止水源禪師法嗣
崇仁天乘參禪師
長至上堂。一二三四五。屈指從頭數。數到驢年時。算來無今古。渠不涉春秋。何曾有寒暑。報與參玄人。薦取主中主。且道。阿那個是主中主。良久下座。
穎悟秀禪師法嗣
沅州太和長明炅禪師
上堂。一僧才出。師云。止止不須說。我法妙難思。僧拂坐具。師便喝。僧亦喝。師便打。又一僧出雲。某甲禮拜是。不禮拜是。師拈棒云。山僧打即是。不打即是。僧退後三步。進前三步。師云。不是不是。乃云。今朝衲子。當機一味。棒喝齊施。強生枝節。要人翻轉麵皮。眾中還有翻轉者么。如無。且看木上座。自翻轉去也。擲拄杖。下座。
佛冤綱禪師法嗣
昭覺竹峰續禪師
成都松州沈氏子 上堂。晴云萬里。處處沾錦江皓月。瑞氣千尋。家家沐四野清風。村歌奏無生之曲。牧女含太古之音。杖頭有眼。定盤無星。諸禪德。薦取缽盂。幾度朝天。照顧眉毛。覷穿東壁 問。溪聲儘是廣長舌。且道。所談何事。師云。罕逢穿耳客。多見刻舟人 問。喚作一莖齏。入地獄如箭射。不喚作一莖齏。入地獄如箭射。如何。師云。口是禍門 問。雪覆千山。因甚孤峰不白。師云。瘦處難滿 問。虎以肉為食。因甚不食其子
【現代漢語翻譯】 現代漢語譯本 高。
止水源禪師的法嗣
崇仁天乘參禪師
在冬至日上堂說法。『一二三四五，屈指從頭數，數到驢年時，算來無今古。』意思是說，它不涉及春秋（時代），何曾有過寒暑（變化）？告訴各位參禪的人，推薦你們認識那『主中主』。那麼，哪個是『主中主』呢？（禪師）沉默良久，然後走下座位。
穎悟秀禪師的法嗣
沅州太和長明炅禪師
上堂說法。一位僧人剛走出來，禪師就說：『停止，停止，不必多說。我的佛法玄妙難以思議。』僧人拂動坐具，禪師便喝斥。僧人也喝斥。禪師便打他。又一位僧人走出來說：『我禮拜可以嗎？不禮拜可以嗎？』禪師拿起棒子說：『山僧打你就可以，不打你就可以。』僧人向後退三步，向前進三步。禪師說：『不是，不是。』於是說：『今天各位衲子，當機立斷，棒喝齊用，強行生出事端。想要人翻轉麵皮（改變看法）。各位當中還有能翻轉的嗎？如果沒有，就看木上座自己翻轉過去吧。』（禪師）扔掉拄杖，走下座位。
佛冤綱禪師的法嗣
昭覺竹峰續禪師
成都松州沈氏之子。上堂說法。晴朗的天空萬里無雲，處處都沾染著錦江明亮的月光。吉祥的雲氣高遠，家家戶戶都沐浴著四野清新的風。村歌演奏著無生的曲調，牧女口中吟唱著太古的聲音。禪杖頭上有眼，定盤上沒有星。各位禪德，推薦你們認識缽盂，它幾度朝天？照顧好自己的眉毛，看穿東邊的墻壁。』有人問：『溪流的聲音都是廣長的舌頭（比喻佛的說法），那麼，它所談論的是什麼事呢？』禪師說：『很少遇到能聽懂的人，多見刻舟求劍的人。』有人問：『說它是一棵醃菜，入地獄像箭一樣快；不說它是一棵醃菜，入地獄也像箭一樣快。』怎麼樣？禪師說：『口是禍患之門。』有人問：『雪覆蓋了千山，為什麼孤峰不白？』禪師說：『瘦的地方難以填滿。』有人問：『老虎以肉為食，為什麼不吃自己的孩子？』
【English Translation】 English version High.
Successor of Zen Master Zhishuiyuan
Zen Master Tiancheng of Chongren
Ascending the hall on the Winter Solstice: 'One, two, three, four, five, count from the beginning with your fingers. When you count to the year of the donkey, it's neither ancient nor modern.' It doesn't involve the Spring and Autumn (Period), nor has it ever had cold or heat. Tell those who practice Zen to recommend and recognize the 'Lord of Lords.' So, which one is the 'Lord of Lords?' (The Zen master) remained silent for a long time, then descended from the seat.
Successor of Zen Master Yingwu Xiu
Zen Master Changming Geng of Taihe, Yuanzhou
Ascending the hall: As soon as a monk came out, the master said, 'Stop, stop, no need to speak. My Dharma is profound and difficult to fathom.' The monk flicked his sitting cloth, and the master shouted. The monk also shouted. The master then struck him. Another monk came out and said, 'Is it appropriate for me to bow? Is it inappropriate for me to bow?' The master picked up his staff and said, 'Is it appropriate for this mountain monk to strike you? Is it inappropriate for me to strike you?' The monk retreated three steps and advanced three steps. The master said, 'No, no.' Then he said, 'Today, you monks, act decisively, using both the stick and the shout, forcibly creating complications. Wanting people to turn their faces (change their views). Among you, is there anyone who can turn? If not, then watch the wooden seat turn itself.' (The Zen master) threw down his staff and descended from the seat.
Successor of Zen Master Foyuan Gang
Zen Master Zhufeng Xu of Zhaojue
Shen, a son of Chengdu Songzhou. Ascending the hall: 'Clear clouds stretch for ten thousand miles, everywhere touched by the bright moon of the Jin River. Auspicious air rises a thousand fathoms, every household bathed in the fresh wind of the four fields. Village songs play the tune of non-birth, shepherdesses hum the sound of ancient times. There are eyes on the head of the staff, no stars on the fixed plate. All you Zen practitioners, recommend and recognize the alms bowl, how many times has it faced the heavens? Take care of your eyebrows, see through the eastern wall.' Someone asked, 'The sound of the stream is entirely the broad and long tongue (a metaphor for the Buddha's teaching), so what is it talking about?' The master said, 'Rarely encountering someone who can understand, mostly seeing people carving a boat to find a sword.' Someone asked, 'Calling it a pickled vegetable, entering hell is like an arrow; not calling it a pickled vegetable, entering hell is also like an arrow.' What about it? The master said, 'The mouth is the gate of disaster.' Someone asked, 'Snow covers a thousand mountains, why is the solitary peak not white?' The master said, 'It's hard to fill a lean place.' Someone asked, 'Tigers eat meat, why don't they eat their cubs?'
。師云。無他下口處。進云。魚以水為命。因甚死在水中。師云。隨鄉入鄉。
浪山嶼禪師法嗣(三人)
嘉興福嚴具宜開禪師
毗陵湯氏子 小參。山僧歷夏經秋。從不與諸人東語西話。樂得口門清凈。耳竅空松。你諸人。拚得一期做死漢。活來氣宇吞諸方。佛法貴正不貴勝。人情難契不難多。臨濟大師。住滹沱河側。僅得兩人成褫。建立黃檗宗旨。法昌禪師。住分寧。行腳僧無一個。不辭依例開罏。心雄一時。道高千古。不與諸方鬥勝。便與諸方斗劣。鬥勝也。烘烘鬧鬧。難免瞎驢趁大隊。斗劣也。古古怪怪。管教麟角呈祥。正恁么時。福嚴要與諸方鬥勝。則較劣十倍。要與諸方斗劣。則較勝三分。如何得道出常情。超群越格去。卓拄杖云。不可好肉剜瘡 佛殿。指天指地成何事。七步稱尊更可憐。是處池塘皆有月。誰家灶里火無煙 僧問。水牯牛過窗欞。因甚尾巴過不得。師云斫卻月中桂。清光應更多。進云。謝師答話。師云。揭諦揭謁娑婆訶。
嘉興普明赤潭珠禪師
佛誕上堂。眼前境是生機。口頭語是活句。指天指地。且道。是生機不是生機。雲門云。一棒打殺。與狗子吃。是活句。不是活句。者里著得眼插得嘴。千七百爛葛藤。縛作一束。燒鍋滾水。正好與悉達澡浴 立
【現代漢語翻譯】 現代漢語譯本： 禪師說：『沒有其他可以插嘴的地方。』僧人進一步問：『魚以水為生命，為什麼會死在水中？』禪師說：『隨鄉入鄉。』
浪山嶼禪師的法嗣（三人）
嘉興福嚴具宜開禪師
毗陵湯氏之子。小參時說：『我這山僧經歷夏秋，從不與諸位東拉西扯，樂得口門清凈，耳竅空松。你們諸位，拼著一輩子做個死人，活過來也要氣宇軒昂，吞沒四方。佛法貴在正而不貴在勝，人情難在契合而不難在多。臨濟大師住在滹沱河邊，僅有兩人繼承了他的衣缽，建立了黃檗的宗旨。法昌禪師住在分寧，沒有一個行腳僧不按照慣例來此開爐。他的雄心一時無兩，道行千古流芳。不與諸方爭勝，便與諸方比劣。爭勝呢，烘烘鬧鬧，難免瞎驢跟大隊；比劣呢，古古怪怪，定教麒麟角呈祥瑞。正在這個時候，福嚴要與諸方爭勝，就比他們差十倍；要與諸方比劣，就比他們勝三分。如何才能道出常情，超群越格呢？』拄著禪杖說：『不可好肉剜瘡。』佛殿。指天指地成什麼事？七步稱尊（指釋迦摩尼佛出生時）更可憐。到處池塘都有月亮，誰家灶里沒有煙火？』僧人問：『水牯牛過窗欞，為什麼尾巴過不去？』禪師說：『砍掉月中桂，清光應該更多。』僧人進一步說：『謝謝師父回答。』禪師說：『揭諦揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶。』
嘉興普明赤潭珠禪師
佛誕日上堂說法：『眼前的境界是生機，口頭的話語是活句。指天指地，且說，是生機不是生機？雲門說，一棒打殺，與狗子吃。是活句，不是活句？這裡著得眼，插得嘴，千七百則爛葛藤，捆作一束，燒鍋滾水，正好給悉達（釋迦摩尼佛）洗澡。』立
【English Translation】 English version: The master said, 'There is no other place to interject.' The monk further asked, 'Fish take water as their life, why do they die in the water?' The master said, 'Follow the customs of the place.'
Dharma Heirs of Zen Master Langshan Yu (Three people)
Zen Master Juyi Kai of Fuyan Temple in Jiaxing
Son of the Tang family in Piling. During a small gathering, he said: 'This mountain monk has experienced summer and autumn, and never engages in idle chatter with you all, enjoying the purity of the mouth and the emptiness of the ears. You all, willing to spend a lifetime as dead men, must be vigorous and swallow all directions when you come alive. The Dharma values correctness, not victory; human relationships value harmony, not quantity. Great Master Linji lived by the Hutuo River, and only two people inherited his mantle, establishing the Huangbo lineage. Zen Master Fachang lived in Fenning, and no traveling monk failed to open a furnace here according to custom. His ambition was unparalleled for a time, and his virtue will be passed down for thousands of years. Not competing with all directions for victory, but competing with all directions for inferiority. Competing for victory is noisy and bustling, inevitably leading to blind donkeys following the crowd; competing for inferiority is strange and eccentric, surely causing the unicorn horn to present auspiciousness. At this very moment, if Fuyan wants to compete with all directions for victory, he will be ten times inferior to them; if he wants to compete with all directions for inferiority, he will be three points superior to them. How can one express the ordinary and transcend the extraordinary?' He struck his staff and said, 'Do not carve sores on good flesh.' Buddha Hall. What is the point of pointing to the sky and the earth? It is even more pitiful to claim honor in seven steps (referring to Shakyamuni Buddha at birth). Everywhere there are ponds with moons, and whose stove has no smoke? A monk asked, 'A water buffalo passes through the window frame, why can't its tail pass through?' The master said, 'Cut down the cassia tree in the moon, and the clear light should be even greater.' The monk further said, 'Thank you, Master, for your answer.' The master said, 'Gate, Gate, Paragate, Parasamgate, Bodhi Svaha.'
Zen Master Chitan Zhu of Puming Temple in Jiaxing
Delivering a Dharma talk on Buddha's Birthday: 'The scene before your eyes is vitality, and the words spoken are living phrases. Pointing to the sky and the earth, tell me, is it vitality or not vitality? Yunmen said, strike it dead with a stick and give it to the dogs to eat. Is it a living phrase or not a living phrase? Here, one can put their eyes and insert their mouths, and bind the seventeen hundred rotten kudzu vines into a bundle, boil water in a pot, and it is just right for Siddhartha (Shakyamuni Buddha) to bathe.' Standing
秋上堂。秋蟬樹上鳴。秋蟲砌底吟。飄飄楓林葉落。漸漸襟袖涼生。白蘆雪鋪兩岸。紅蓼血染沙汀。誰家拋落金丸。星浮水面。何處輥來玉鏡。月掛天心。歐陽修感時作賦。杜子美乘興狂吟。吳道子描難就。張僧繇畫不成。只要直下心與境合。始知佛祖無法為人。攛下拄杖曰。雲門扇子。拋向搕𢶍堆上。趙州布衫。拈來補袖剜襟。樹凋葉落即不問。體露金風是若何。兔角長三尺。龜毛重九斤。
濮鎮龍潭福善亹堂成禪師
元旦上堂。春風蕩蕩。春日熙熙。花開笑面。柳展歡眉。無位真人。當陽突出。山門頭合掌稽首釋迦。佛殿里燒香問訊彌勒。雖然禮數週旋。要且新年頭佛法大意。祇是未在 上堂。豎拂子云。只者威音不知其始。彌勒未知其終。迥超名言。不墮諸有。可行則行。不出百千三昧。可止則止。寧忘萬象森羅。若也全身擔荷得去。一任秕糠佛祖。陶鑄聖凡。續千聖不傳之燈。照八面無私之𦦨 上堂。泗洲大聖。為什在揚州出現。者里下得一轉語諦當。不但大聖落處。亦且參學眼正。其或未然。大地雪漫漫。春風依舊寒。泗洲見大聖。莫作等閑看。
德水洧禪師法嗣
湖州翔鳳資福也閑潛禪師
維揚海門胡氏子 除夕。山僧入此門來。惟解刀耕火種。礱米樵柴。禪之一字。無
【現代漢語翻譯】 現代漢語譯本 秋上堂。秋蟬在樹上鳴叫，秋蟲在臺階下吟唱。飄飄揚揚的楓葉落下，漸漸地感到衣襟和袖子都涼了起來。白色的蘆葦像雪一樣鋪滿兩岸，紅色的蓼花像血一樣染紅了沙灘。是誰家拋落了金丸，像星星一樣浮在水面？又是在哪裡滾來了玉鏡，像月亮一樣掛在天空中心？歐陽修（1007-1072）感嘆時事而作賦，杜甫（712-770）乘著興致而狂吟。吳道子（約680-740）也難以描繪出此景，張僧繇（生活于南朝梁代）也畫不出來。只要當下心與境合，才知道佛祖也無法為人說破。扔下拄杖說，雲門（雲門文偃，864-949）的扇子，拋向垃圾堆上；趙州（趙州從諗，778-897）的布衫，拿來補袖子和挖衣襟。樹木凋零葉子飄落暫且不問，身體顯露在金風中又該如何？兔子的角長三尺，烏龜的毛重九斤。
濮鎮龍潭福善亹堂成禪師
元旦上堂。春風浩蕩，春日和煦。花兒綻開笑臉，柳枝舒展歡眉。無位真人（指不執著于任何地位或形式的真我），在當陽（指正當其處，毫不含糊）突出顯現。在山門前合掌稽首釋迦（釋迦牟尼，佛教創始人），在佛殿里燒香問訊彌勒（彌勒菩薩，未來佛）。雖然禮數週全，但且說新年伊始佛法的真正要義，只是未在上堂。豎起拂塵說，這個威音王佛（過去佛名）不知其開始，彌勒佛（未來佛）未知其終結。迥然超脫于名言概念，不落入任何存在形式。可行則行，也不超出百千三昧（多種禪定境界）；可止則止，寧願忘卻萬象森羅。如果能夠全身心地承擔得起，就任憑秕糠佛祖，陶鑄聖凡。延續千聖不傳的燈火，照亮八面沒有偏私的門檻。 上堂。泗洲大聖（僧伽大師，唐代高僧），為什麼在揚州出現？在這裡如果能說出一句恰當的轉語，不但泗洲大聖的落腳處清楚明白，而且參學者的眼光也端正了。如果不是這樣，大地白雪茫茫，春風依舊寒冷。泗洲大聖顯現，不要等閒視之。
德水洧禪師法嗣
湖州翔鳳資福也閑潛禪師
維揚海門胡氏之子。除夕。山僧我進入此山門以來，只會刀耕火種，礱米砍柴。禪這個字，無
【English Translation】 English version Autumn ascends the hall. Autumn cicadas chirp in the trees, autumn insects hum beneath the steps. Fluttering maple leaves fall, gradually a coolness arises in sleeves and lapels. White reeds like snow spread across both banks, red smartweed like blood dyes the sandbars. Whose house casts golden pellets, like stars floating on the water's surface? Where does a jade mirror roll from, like the moon hanging in the heart of the sky? Ouyang Xiu (1007-1072) composes a rhapsody lamenting the times, Du Fu (712-770) recites wildly in high spirits. Wu Daozi (c. 680-740) finds it difficult to depict, Zhang Sengyao (lived during the Liang Dynasty of the Southern Dynasties) cannot paint it. Only when the mind directly merges with the scene, does one know that the Buddhas and Patriarchs cannot speak for others. Throwing down the staff, he says, 'Yunmen's (Yunmen Wenyan, 864-949) fan, cast onto the garbage heap; Zhao Zhou's (Zhao Zhou Congshen, 778-897) cloth robe, taken to mend sleeves and cut collars.' The trees wither and leaves fall, I won't ask about that. But what about the body exposed to the golden wind? The rabbit's horns are three feet long, the turtle's hair weighs nine pounds.
Zen Master Tangcheng of Longtan Fushan Temple in Pu Town
New Year's Day, ascending the hall. The spring breeze is vast, the spring day is bright. Flowers bloom with smiling faces, willows unfold with joyful eyebrows. The True Person without Position (referring to the true self unattached to any position or form), manifests directly in Dangyang (meaning right where it is, without ambiguity). At the mountain gate, palms together, bowing to Shakyamuni (Shakyamuni Buddha, founder of Buddhism); in the Buddha hall, burning incense and inquiring after Maitreya (Maitreya Bodhisattva, the future Buddha). Although the etiquette is complete, let's talk about the great meaning of the Buddha-dharma at the beginning of the New Year, it's just not in ascending the hall. Raising the whisk, he says, 'This King Vipaśyin Buddha (name of a past Buddha) knows not its beginning, Maitreya Buddha (future Buddha) knows not its end. Far surpassing names and words, not falling into any existence. If it can be walked, then walk, not exceeding hundreds of thousands of samadhis (various states of meditative absorption); if it can be stopped, then stop, rather forgetting the myriad phenomena. If you can carry it with your whole body, then let the chaff-like Buddhas mold the sages and the ordinary. Continue the lamp that the thousand sages did not transmit, illuminate the eight directions without selfish barriers.' Ascending the hall. Why does the Great Sage of Sizhou (Monk Sengqie, a prominent monk of the Tang Dynasty) appear in Yangzhou? If you can say an appropriate turning phrase here, not only will the Great Sage of Sizhou's landing place be clear, but also the eyes of the practitioners will be correct. If not, the earth is covered in white snow, and the spring breeze is still cold. When the Great Sage of Sizhou appears, do not take it lightly.
Successor of Zen Master Wei of Deshui
Zen Master Yixian Qian of Xiangfeng Zifu Temple in Huzhou
A son of the Hu family of Haimen, Yangzhou. New Year's Eve. Since I, this mountain monk, entered this mountain gate, I only know how to till the land with knives and burn it, hull rice and chop firewood. The word 'Zen' is without
暇舉著。今晚年窮日盡。結角羅紋之際。並無一物與諸人分歲。若者一物可與。即是鈍置。然雖如是。有一件奇特事。不敢囊藏。特地舉似。露柱懷胎。被爆竹一聲驚落。不知是男是女。
四航海禪師法嗣(三人)
杭州龍泉匡源洪禪師
解夏小參。金風扇野。盡大地覓其起處。了不可得。暑氣初降。一毫頭識取端由。絕無影響。有個漢從天目來。往南海去。分明舉似路頭。說甚九旬度夏。三月安居。未得到家在。以手招眾云。此去杭城三十里。逢人切不得錯舉 中秋小參。此夜一輪滿。清光何處無。古人恁么去。未必到無疑。寒山比底。依稀似曲。南泉話底。彷彿同音。畢竟如何是真月。展兩手云。團圞有八角。劈破無兩邊。
湖州靈山具如奇禪師
浙江人 上堂。眼不見眼。寧知他目乃自己瞳神。心不悟心。豈謂布毛當諸方佛法。莫道黑如漆。千日避其輝。明如鏡。萬象失其影。因甚有如是奇特。皆從山僧拂子頭上。打過鞦韆來。
維揚天寧紫松彰禪師
佛殿。燈籠是我父。露柱是我子。的的老公祖。覿面沒相識。且道。拜他是。不拜是。顧左右云。逢人不得錯舉。遂拜 上堂。拈香極有來由。詮註不出。沒分曉處。特地昭明。須知桑樹上著箭。柳樹上出汗。未是奇
【現代漢語翻譯】 現代漢語譯本： 且放下這些。現在一年將盡，正值年末歲尾之際，沒有什麼東西可以和各位分享。如果有什麼東西可以分享，那就是遲鈍。雖然如此，有一件奇特的事情，不敢私藏，特地拿出來給大家看。露柱（寺廟中支撐屋頂的柱子）懷孕了，被爆竹聲一驚嚇，孩子就掉下來了，不知道是男孩還是女孩。
四航海禪師的法嗣（三人）：
杭州龍泉匡源洪禪師
解夏小參：金風吹拂原野，想要尋找它的源頭，卻怎麼也找不到。暑氣剛剛消退，在一絲一毫之間認識到它的端倪，卻又毫無蹤影。有個人從天目山來，要往南海去，分明地指出了道路，還說什麼九旬度夏，三月安居，還沒到家呢。用手招呼大家說：『從這裡到杭州還有三十里，遇到人千萬不要說錯。』中秋小參：今晚月亮圓滿，清光無處不在。古人那樣去做，也未必能毫無疑問。寒山的詩，依稀像是曲調；南泉禪師的話，彷彿是同一個聲音。到底什麼是真月？』展開雙手說：『團圓有八角，劈開沒有兩邊。』
湖州靈山具如奇禪師
浙江人。上堂：眼睛看不見眼睛，怎麼知道他的眼睛就是自己的瞳仁？心不領悟心，怎麼能說破布毛就是各方諸佛的佛法？不要說黑得像漆一樣，一千年也要避開它的光輝；明亮得像鏡子一樣，萬物都會失去影子。因為什麼有如此奇特的事情？都是從山僧的拂塵頭上，打著鞦韆來的。
維揚天寧紫松彰禪師
佛殿。燈籠是我的父親，露柱是我的兒子，真是老祖宗。面對面卻不相識。那麼，拜他呢？還是不拜呢？看看左右的人說：『遇到人千萬不要說錯。』於是就拜了。上堂：拈香極有來由，卻無法用言語詮釋，在沒有分曉的地方，特地昭明。要知道桑樹上中箭，柳樹上出汗，還不是最奇怪的。
【English Translation】 English version: Let's put these aside. Now the year is coming to an end, at this juncture of the year's end, there is nothing to share with everyone. If there is anything to share, it is dullness. Although this is the case, there is one peculiar thing that I dare not keep to myself, and I specially bring it out for everyone to see. The pillar (the pillar supporting the roof in a temple) is pregnant, and startled by the sound of firecrackers, the child falls out, not knowing whether it is a boy or a girl.
The Dharma heirs of Zen Master Sihanghai (three people):
Zen Master Hong of Kuangyuan, Longquan, Hangzhou
Small assembly for the end of the summer retreat: The golden wind sweeps the fields, trying to find its source, but it cannot be found. The heat is just beginning to subside, recognizing its clues in the slightest, yet there is no trace. A man comes from Tianmu Mountain and goes to the South Sea, clearly pointing out the road, still talking about spending the summer for ninety days and settling down for three months, but he hasn't arrived home yet. He beckons to the crowd and says, 'It's thirty miles from here to Hangzhou, don't say the wrong thing when you meet people.' Small assembly for the Mid-Autumn Festival: Tonight the moon is full, and its clear light is everywhere. The ancients went that way, but they may not have reached certainty. Han Shan's poems vaguely resemble tunes; Zen Master Nanquan's words seem to be the same sound. What exactly is the true moon?' He spreads out his hands and says, 'Roundness has eight corners, splitting it has no two sides.'
Zen Master Qi of Juru, Lingshan, Huzhou
A person from Zhejiang. Ascending the hall: The eye cannot see the eye, how does it know that his eye is one's own pupil? The mind does not comprehend the mind, how can it be said that tattered cloth is the Buddhadharma of all directions? Don't say it's as black as lacquer, avoid its brilliance for a thousand days; as bright as a mirror, all things lose their shadows. Why are there such peculiar things? They all come from the swing on the mountain monk's whisk.
Zen Master Zhang of Zisong, Tianning, Yangzhou
Buddha Hall. The lantern is my father, the pillar is my son, truly the old ancestor. Face to face, yet not recognizing each other. So, should I bow to him? Or not bow? Looking at the people around, he says, 'Don't say the wrong thing when you meet people.' Then he bows. Ascending the hall: Offering incense has a great origin, but it cannot be explained in words. In a place where there is no understanding, it is specially illuminated. You must know that an arrow hitting a mulberry tree and sweat coming out of a willow tree are not the strangest things.
特。炷香云。驗在目前 上堂。有一無口人。時時吞且吐。有一行路人。日日不出戶。驀然拾得三尺紗。仔細看來一匹布 上堂。撞翻彌勒樓閣。拈卻凈名方丈。雲水高衲。法爾如然。還須知有向上一竅。始可歸家休歇。坐享太平。有么。代云。黑漆布衫無兩袖。從君裁剪任方圓。
玉山博禪師法嗣
秦郵臨川普度古門裕禪師
本邑季氏子 上堂。玄關把住。縱然千聖罔通。智鎖掣開。一任萬靈設化。驀拈拄杖云。到者里。不妨竿木隨身。逢場作戲。直得云外鳥呼天。水中魚躍樹。高低普應。逆順從緣。當下如戴角猛虎。搖岳驚群。奮瓜獰龍。衡云搏浪。正恁么時。劈開華岳連天色。放出波濤動地聲。
遇山藏禪師法嗣
黃山慈光中洲岳禪師
上堂。諸方今日安居。吉祥事無一向。他人行處不行。他人尚處不尚。日午慣打三更。個是渠儂伎倆。謾夸奪食驅耕。剖腹刳心保障。直饒問若興云。須知不肯輕放。從前寶惜填膺。就請一時洗盪。若戀兔徑遊行。辜負三登九上。者里不比尋常。佳器須資敏匠。何必口似轆轤。祇要一言諦當。此事真實相為。敢有一毫欺誑 小參。佛是眼中刺甲。法是貼瘡膏藥。祇如僧。又是個甚麼。顧左右云。放過一著 小參。盡大地是個缽盂。鹽官今日
【現代漢語翻譯】 現代漢語譯本： 特。點燃香，說：『靈驗就在眼前。』上堂說法：『有一個沒有嘴巴的人，時時刻刻吞嚥吐出；有一個走路的人，日日夜夜不出家門。忽然撿到三尺紗，仔細看來是一匹布。』上堂說法：『撞翻彌勒菩薩（未來佛）的樓閣，拿走維摩詰（佛教在家菩薩）的方丈室。雲遊僧人，本應如此。』還須知有向上的一竅，才可以歸家休息，坐享太平。有嗎？』代為回答：『黑漆布衫沒有兩袖，任憑你們裁剪成方或圓。』
玉山博禪師的法嗣
秦郵臨川普度古門裕禪師
本邑季氏之子。上堂說法：『玄關把住，縱然千聖也無法通過；智鎖打開，任憑萬靈設化。』隨即拿起拄杖說：『到了這裡，不妨竿木隨身，逢場作戲。』直使得云外鳥兒呼喚天，水中魚兒躍上樹，高低普遍相應，逆順隨緣。當下如戴角的猛虎，搖動山嶽，驚嚇群獸；奮爪的獰龍，橫越雲端，搏擊海浪。正在這個時候，劈開華山，連線天色；放出波濤，震動大地。
遇山藏禪師的法嗣
黃山慈光中洲岳禪師
上堂說法：『各方今日安居，吉祥之事沒有一樣是向外的。別人走的路我不走，別人崇尚的我也不崇尚。中午習慣打三更，這是他們的伎倆。』謾夸奪食驅耕，剖腹刳心保障。直饒問若興云，須知不肯輕放。從前寶惜填膺，就請一時洗盪。若戀兔徑**，辜負三登九上。這裡不比尋常，佳器須資敏匠。何必口似轆轤，只要一言諦當。此事真實相為，敢有一毫欺誑。』小參：『佛是眼中釘，法是貼瘡膏藥。』只如僧，又是個什麼？顧左右而言：『放過一著。』小參：『盡大地是個缽盂，鹽官今日
【English Translation】 English version: Te. Lit incense and said, 'The proof is right before your eyes.' Ascending the hall to preach: 'There is a person without a mouth, constantly swallowing and spitting out; there is a traveler, never leaving home. Suddenly picking up three feet of silk, upon closer inspection, it is a bolt of cloth.' Ascending the hall to preach: 'Overturning Maitreya's (future Buddha) pavilion, taking away Vimalakirti's (Buddhist layperson) abbot's room. Wandering monks, it should be so.' You must also know that there is an upward aperture, only then can you return home to rest, and enjoy peace. Is there? ' Replied on behalf: 'The black lacquered cloth shirt has no sleeves, let you cut it into squares or circles.'
Dharma successor of Zen Master Yushan Bo
Zen Master Pudu Gumen Yu of Linchuan, Qinyou
A son of the Ji family in this town. Ascending the hall to preach: 'Grasping the mysterious gate, even a thousand sages cannot pass through; opening the wisdom lock, let all spirits transform.' Then picking up the staff and said, 'Having arrived here, it is okay to carry a pole with you, acting according to the occasion.' Directly causing birds outside the clouds to call to the sky, fish in the water to leap onto trees, high and low universally responding, going along with adversity and following conditions. At this moment, like a horned tiger, shaking the mountains and startling the crowd; a clawing dragon, crossing the clouds and fighting the waves. At this very moment, splitting Mount Hua, connecting the colors of the sky; releasing waves, shaking the earth.'
Dharma successor of Zen Master Yushan Zang
Zen Master Zhongzhou Yue of Huangshan Ciguang
Ascending the hall to preach: 'All places are in peaceful retreat today, auspicious matters are not directed outwards. I do not walk where others walk, I do not admire what others admire. Being accustomed to striking the third watch at noon, this is their trick.' Vainly boasting of seizing food and driving away plowing, splitting the belly and scooping out the heart for protection. Even if asked like Xingyun, you must know that you are not willing to let go lightly. Cherishing treasures from before, please wash them away all at once. If you are attached to the rabbit path **, you will fail to ascend three times and nine times. This place is not ordinary, fine vessels must be skilled craftsmen. Why must the mouth be like a pulley, only one word is needed to be appropriate. This matter is truly for each other, dare to have a single lie.' Small gathering: 'The Buddha is a thorn in the eye, the Dharma is a plaster for sores.' Just like a monk, what is it? Looking to the left and right and said: 'Let go of one move.' Small gathering: 'The entire earth is a bowl, Yanguan today
為你諸人。安個柄子去也。卓拄杖云。方木不投圓孔。
漢云曇禪師法嗣
李山澄光繩木林禪師
上堂。木人拍板。韻徹清霄。石女吹笙。聲傳幽谷。趁泥牛而含月。踏斷元途。驅鐵馬以追風。衝開鳥道。頭頭迥脫根塵。物物頓忘聲色。于無聲色中。一見一切見。一明一切明。自然靈光獨耀。至體全彰。且無聲無色中。見底明底是甚麼。擊拂子。青山不鎖長飛勢。滄海合知來處高 上堂。古佛心祖師意。以字不成八不是。迦葉問阿難。阿難不會。武帝問達摩。達摩不識。趙州五年分疏不下。魯祖見人只得面壁。德山入門便棒。起陸地之波瀾。臨濟入門便喝。轟晴空之霹靂。更有一事報君知。夜行莫踏白。
吼松澄禪師法嗣(二人)
無錫九峰三明灝禪師
臘八上堂。抬頭觸破娘生鼻。情與無情俱漏泄。口吞宇宙不留蹤。拶著虛空頭腦裂。明星夜夜發光華。覿面相逢是誰識。一句奇哉作話端。出山又見來時跡。眼裡有瞳。舌中無骨。諸兄弟。還有悟道者么。有則與你痛棒三十。山僧者里。留你不得。
宜興龍池迅帆裕禪師
無錫錢氏子 臘八上堂。一九二九。相逢不出手。臘七臘八。河裡凍殺鴨。山門口金剛。不掛寸絲。佛殿里羅漢。額上汗出。堪笑黃面老瞿曇。偏
【現代漢語翻譯】 現代漢語譯本 為你們諸位，安個把柄去也。（禪師）舉起拄杖說：『方木頭無法插入圓孔中。』
漢云曇禪師的法嗣
李山澄光繩木林禪師
（禪師）上堂說法：『木人拍打著拍板，聲音響徹清霄；石女吹奏著笙，聲音傳遍幽深的山谷。追逐著泥牛而口含明月，踏斷了原本的道路。驅趕著鐵馬以追逐風，衝開了鳥道。』頭頭是道，迥然脫離了根塵；物物皆空，頓時忘卻了聲色。在無聲無色之中，一見即一切見，一明即一切明，自然靈光獨自閃耀，至高的本體完全彰顯。那麼，在無聲無色中，所見所明到底是什麼呢？（禪師）擊打拂塵說：『青山無法鎖住長久飛翔的姿態，滄海應該知道（飛鳥）來自高遠之處。』
（禪師）上堂說法：『古佛的心，祖師的意，用『以』字來解釋，既不是『八』也不是『不是』。迦葉問阿難，阿難不會回答；梁武帝（502-549）問達摩（Bodhidharma），達摩不認識。趙州（禪師）五年也分辨不清楚，魯祖（慧能）見人只能面壁。德山（禪師）入門就打棒，掀起陸地上的波瀾；臨濟（禪師）入門就大喝，轟響晴朗天空中的霹靂。』還有一件事告訴你們，夜裡走路不要踩到白色的東西。
吼松澄禪師的法嗣（二人）
無錫九峰三明灝禪師
臘八節上堂說法：『抬頭觸破娘生鼻，情與無情都泄露。口吞宇宙不留軌跡，逼拶得虛空頭腦破裂。啟明星夜夜發出光華，面對面相逢是誰認識？一句奇哉作為話頭，出山又看見來時的足跡。』眼裡有瞳仁，舌頭中沒有骨頭。各位兄弟，還有悟道的人嗎？如果有，就給你痛打三十棒，老衲這裡，留你不得。
宜興龍池迅帆裕禪師
無錫錢氏子弟，臘八節上堂說法：『一九二九，相逢不出手。臘七臘八，河裡凍死鴨。山門口的金剛，不掛一絲一縷。佛殿里的羅漢，額頭上汗如雨下。』真可笑黃面老瞿曇（釋迦摩尼佛），偏偏
【English Translation】 English version For all of you, let's attach a handle. (The Zen master) raised his staff and said, 'A square peg does not fit into a round hole.'
Successor of Zen Master Hanyun Tan
Zen Master Li Shan Chengguang Shengmulin
(The Zen master) ascended the hall to preach: 'The wooden man claps the clapper, its sound resonates through the clear sky; the stone woman plays the sheng (a Chinese wind instrument), its sound spreads through the secluded valley. Chasing the mud ox while holding the moon in its mouth, cutting off the original path. Driving the iron horse to chase the wind, breaking through the bird's path.' Every single thing is perfectly clear, completely detached from the root dust; everything is empty, instantly forgetting sound and form. In the absence of sound and form, one seeing is all seeing, one understanding is all understanding, naturally the spiritual light shines alone, the supreme essence is fully manifested. So, in the absence of sound and form, what is it that is seen and understood? (The Zen master) strikes the whisk and says, 'The green mountains cannot lock the long flying posture, the vast sea should know (the bird) comes from a high place.'
(The Zen master) ascended the hall to preach: 'The mind of the ancient Buddha, the intention of the patriarch, using the character '以' (yǐ, 'with' or 'by means of') to explain, it is neither '八' (bā, 'eight') nor '不是' (bù shì, 'is not'). Kāśyapa (Mahākāśyapa) asked Ānanda (Buddha's primary disciple), Ānanda could not answer; Emperor Wu of Liang (502-549) asked Bodhidharma (達摩), Bodhidharma did not recognize. Zhaozhou (趙州, a Zen master) could not distinguish it even after five years, and Luzu (慧能, Huineng, the Sixth Patriarch) could only face the wall when he saw people. Deshan (德山, a Zen master) would strike with a stick upon entering, stirring up waves on land; Linji (臨濟, Linji Yixuan, a Zen master) would shout upon entering, thundering like a bolt from the blue in the clear sky.' There is one more thing to tell you, do not step on white things when walking at night.
Successors of Zen Master Housong Cheng (two people)
Zen Master Sanming Hao of Jiufeng, Wuxi
Ascending the hall on the Laba Festival (the eighth day of the twelfth lunar month): 'Raising your head and breaking your mother's nose, both emotion and non-emotion are revealed. Swallowing the universe without leaving a trace, squeezing the void until the head bursts. The morning star shines every night, who recognizes it when meeting face to face? The phrase 'How wonderful!' serves as the beginning of the story, leaving the mountain and seeing the traces of the past.' There are pupils in the eyes, and no bones in the tongue. Brothers, are there any enlightened ones? If so, I will give you thirty painful blows, I cannot keep you here.
Zen Master Xunfan Yu of Longchi, Yixing
A disciple of the Qian family in Wuxi, ascending the hall on the Laba Festival: 'The first nine, the second nine, meeting without offering a hand. The seventh day of the twelfth lunar month, the eighth day of the twelfth lunar month, ducks are frozen to death in the river. The Vajra (金剛, a class of celestial beings) at the mountain gate does not hang a single thread. The Arhats (羅漢, enlightened disciples of the Buddha) in the Buddha hall are sweating on their foreheads.' It is laughable that the yellow-faced old Gautama (瞿曇, another name for Shakyamuni Buddha), deliberately
向雪山作窠窟。六年凍得眼無光。一睹明星便饒舌。千古兒孫作話端。一年一度揚他拙 除夕小參。今朝臘月二十九。年窮歲盡難遮覆。大家覿面露堂堂。那個男兒不知有。看取長沙岑大蟲。卻似西河獅子吼。撞著普化一頭驢。趁去子胡一隻狗。大家相聚團圞頭。八角磨盤空里走。少傾普請吃年茶。切忌打失娘生口。不失口。來年依舊笑東風。好手手中夸好手 師于雍正元年癸卯五月六日示寂。世壽七十一。僧臘五十九。塔建致敬庵之旁。
紀安經禪師法嗣(四人)
金粟山禹門宗禪師
小參。薰風南來。殿閣微涼。無位真人。赤露堂堂。見么。又逐流鶯過短墻 小參。一尺水興一丈波。是必源頭有據。半幅帆使八面風。又豈易借渠力。且道。渠是阿誰。嫩草階前初見綠。殘梅帶雪未全消 晚參。天寒日短。那事甚緩。狼藉百草頭。官物無收管。堪收管。他日諸方問著。當言切莫面暖。
天臺萬年豁然緣禪師
上堂。向上一機。澄清巨海。當陽一句。烈𦦨騰空。三世諸佛。到者里無處藏身。歷代祖師。到者里豈容著跡。說甚皇宮兜率。苦行度人。卻不為平地跌跤。無風起浪。所以雲門道。一棒打殺。與狗子吃。貴圖天下太平。衲僧須到恁么田地。不屈佛祖兒孫。何故。啖龍鬚是金鵬子
【現代漢語翻譯】 現代漢語譯本： （向雪山）在雪山中築巢安家。（六年凍得眼無光）在雪山中住了六年，眼睛都快凍瞎了。（一睹明星便饒舌）一旦見到啟明星就滔滔不絕。（千古兒孫作話端）後世子孫都拿這個當談資。（一年一度揚他拙）每年都要拿出來炫耀他的笨拙。除夕小參。 （今朝臘月二十九）今天已經是臘月二十九了。（年窮歲盡難遮覆）一年到頭，難以掩蓋。（大家覿面露堂堂）大家面對面，坦坦蕩蕩。（那個男兒不知有）哪個男兒不知道這個？（看取長沙岑大蟲）看看長沙岑大蟲（指岑慧寂禪師）。（卻似西河獅子吼）就像西河的獅子吼。（撞著普化一頭驢）撞上了普化禪師變成的一頭驢。（趁去子胡一隻狗）趕走了子胡禪師變成的一隻狗。（大家相聚團圞頭）大家相聚在一起。（八角磨盤空里走）八角磨盤在空中運轉。（少傾普請吃年茶）稍後請大家一起喝年茶。（切忌打失娘生口）切記不要說錯話。（不失口）如果不說錯話。（來年依舊笑東風）來年依舊可以笑著面對春風。（好手手中夸好手）高手在高手面前互相稱讚。 師父于雍正元年（1723年）癸卯五月六日圓寂。世壽七十一歲，僧臘五十九年。塔建在致敬庵旁邊。
紀安經禪師的法嗣（四人）：
金粟山禹門宗禪師
小參。（薰風南來）和風從南邊吹來。（殿閣微涼）殿閣里感到一絲涼意。（無位真人）無位真人（指人的本性）。（赤露堂堂）赤裸坦蕩。（見么）見到了嗎？（又逐流鶯過短墻）又隨著黃鶯飛過矮墻。小參。（一尺水興一丈波）一尺深的水能掀起一丈高的波浪。（是必源頭有據）這必定是源頭有來歷。（半幅帆使八面風）半張帆也能借助八面來風。（又豈易借渠力）又怎麼能輕易借用它的力量？（且道）請問。（渠是阿誰）它又是誰呢？（嫩草階前初見綠）嫩草在臺階前剛剛露出綠色。（殘梅帶雪未全消）殘餘的梅花帶著雪還沒有完全消融。晚參。（天寒日短）天氣寒冷，白晝短暫。（那事甚緩）那件事非常緩慢。（狼藉百草頭）散落在各種草木之上。（官物無收管）官府的財物無人管理。（堪收管）值得管理。（他日諸方問著）將來各處地方問起。（當言切莫面暖）應當說千萬不要只顧自己溫暖。
天臺萬年豁然緣禪師
上堂。（向上一機）向上的一機。（澄清巨海）能夠澄清巨大的海洋。（當陽一句）當下的這一句。（烈𦦨騰空）像閃電一樣騰空而起。（三世諸佛）過去、現在、未來三世的一切諸佛。（到者里無處藏身）到這裡都無處藏身。（歷代祖師）歷代的祖師。（到者里豈容著跡）到這裡怎麼能留下痕跡？（說甚皇宮兜率）說什麼皇宮和兜率天（欲界天中的第四天）。（苦行度人）苦行度人。（卻不為平地跌跤）卻不能避免在平地上跌倒。（無風起浪）無風也會掀起波浪。所以雲門禪師說。（一棒打殺）一棒打死。（與狗子吃）餵狗吃。（貴圖天下太平）爲了求得天下太平。（衲僧須到恁么田地）出家人必須達到這樣的境界。（不屈佛祖兒孫）才是不屈服於佛祖的子孫。（何故）為什麼？（啖龍鬚是金鵬子）能吃龍的人一定是金翅大鵬鳥（一種神鳥）。
【English Translation】 English version: (Towards Snow Mountain) Making nests and settling down in the snow mountain. (Froze eyes for six years) Living in the snow mountain for six years, eyes almost frozen blind. (Once seeing the morning star, then verbose) Once seeing the morning star, then talking endlessly. (Descendants for thousands of years make it a topic) Later generations all take this as a topic of conversation. (Showing his clumsiness once a year) Showing off his clumsiness every year. Small Chan session on New Year's Eve. (Today is the twenty-ninth of the twelfth lunar month) Today is already the twenty-ninth of the twelfth lunar month. (The end of the year is difficult to cover) The end of the year is difficult to cover up. (Everyone faces each other openly) Everyone faces each other, frank and open. (Which man does not know this) Which man does not know this? (Look at Changsha Cen the big worm) Look at Changsha Cen the big worm (referring to Zen Master Cen Huiji). (Like the lion's roar of Xihe) Like the lion's roar of Xihe. (Bumping into Puhua's donkey) Bumping into Zen Master Puhua transformed into a donkey. (Chasing away Zihu's dog) Chasing away Zen Master Zihu transformed into a dog. (Everyone gathers together) Everyone gathers together. (The octagonal millstone runs in the air) The octagonal millstone runs in the air. (Please have New Year's tea soon) Please have New Year's tea together soon. (Avoid losing your mother's mouth) Remember not to say the wrong thing. (Not losing mouth) If you don't say the wrong thing. (Next year, still smiling at the east wind) Next year, you can still smile at the spring breeze. (Good hands praise good hands) Masters praise each other in front of masters. The master passed away on May 6th, the year of Guimao (1723) in the first year of Yongzheng. He was seventy-one years old, and his monastic age was fifty-nine years. The pagoda was built next to the Zhijing Nunnery.
Dharma heirs of Zen Master Ji'an Jing (four people):
Zen Master Yumen Zong of Jin Su Mountain
Small Chan session. (The warm wind comes from the south) The warm wind blows from the south. (The palace is slightly cool) There is a slight coolness in the palace. (The true man without position) The true man without position (referring to one's original nature). (Barely exposed) Naked and frank. (See?) Have you seen it? (Also chasing the oriole over the short wall) Also following the oriole flying over the short wall. Small Chan session. (One foot of water raises ten feet of waves) One foot of water can raise ten feet of waves. (It must be based on the source) This must be from a source. (Half a sail makes the wind in all directions) Half a sail can also borrow the wind from all directions. (How can it be easy to borrow its power) How can it be easy to borrow its power? (And say) Please ask. (Who is it) Who is it? (Tender grass first seen green in front of the steps) Tender grass has just turned green in front of the steps. (The remaining plum blossoms with snow have not completely melted) The remaining plum blossoms with snow have not completely melted. Evening Chan session. (The weather is cold and the days are short) The weather is cold and the days are short. (That matter is very slow) That matter is very slow. (Scattered on the heads of all kinds of plants) Scattered on various plants. (Official property is not managed) Official property is not managed. (Worth managing) Worth managing. (If asked by various parties in the future) If asked by various parties in the future. (Should say do not only care about being warm) Should say do not only care about being warm.
Zen Master Huoran Yuan of Tiantai Wannian
Ascending the hall. (Upward machine) The upward machine. (Clarifying the giant sea) Can clarify the giant sea. (The sentence at the moment) The sentence at the moment. (Fierce lightning soaring into the sky) Like lightning soaring into the sky. (The Buddhas of the three worlds) All the Buddhas of the past, present, and future. (There is nowhere to hide here) There is nowhere to hide here. (Ancestors of all dynasties) Ancestors of all dynasties. (How can traces be left here) How can traces be left here? (What about the imperial palace Tushita) What about the imperial palace and Tushita Heaven (the fourth heaven in the desire realm). (Asceticism to save people) Asceticism to save people. (But not to avoid falling on flat ground) But not to avoid falling on flat ground. (Waves without wind) Waves will rise without wind. Therefore, Zen Master Yunmen said. (Beat to death with a stick) Beat to death with a stick. (Feed the dog) Feed the dog. (To seek peace in the world) To seek peace in the world. (Monks must reach such a state) Monks must reach such a state. (Not surrendering to the Buddha's descendants) Not surrendering to the Buddha's descendants. (Why) Why? (Eating dragons must be Garuda) Those who can eat dragons must be Garuda (a kind of divine bird).
。竭海還他過量人。
金粟慧海源濟禪師
小參。舉大茅和尚示眾云。欲識諸佛心。向眾生心行中識取。拈拄杖。卓一卓。欲識常住不凋性。向萬物遷變處會取。復卓一卓。若會得者兩卓。大茅和尚。被爾捉敗。若也未會。萬物遷變。換爾眼睛。
浙江金粟悟心達禪師
上堂。破一微塵。出大經卷則易。歸大經卷。入一微塵則難。入得一微塵。出得一微塵。自然動無遺照。舉必全真 起七。無隔宿思。可參臨濟禪。有肯諾意。難續楊岐派。殺佛殺祖。須是其人。煅凡煉聖。全憑作者。大丈夫。秉金剛王寶劍。二六時中。行亦斬。坐亦斬。住亦斬。臥亦斬。縱無斬處。亦不得放過。何故。為人須為徹。殺人須見血 中秋。靈山指月。龍像不足致雨。曹溪話月。畫餅安可充飢。馬祖玩月。大開了眼作夢。何故。此夜一輪滿。清光何處無 小參。不是心不是佛不是物。老龍解破蒼龍窟。八萬四千非鳳毛。祥麟只有一隻角。
天臺萬年止先定禪師
上堂。禾山普化忽顛狂。打鼓搖鈴戲一場。不若少林無孔笛。頻頻吹出妙難量。且道。甚麼曲調。者里明得。便見昔日末山尼。因僧問如何是末山境。山云。不露頂。進云。如何是末山人。山云。非男女相。進云。何不變去。山云。不是神。不
【現代漢語翻譯】 現代漢語譯本：耗盡海水也要償還超過限額的人。
金粟慧海源濟禪師
小參。舉大茅和尚開示眾人說：『想要認識諸佛的心，就從眾生的心行中去認識。』拿起拄杖，敲一下。『想要認識常住不凋謝的本性，就從萬物遷變之處去領會。』又敲一下。『如果領會得了這兩下敲擊，大茅和尚就被你們捉弄失敗了。如果還沒有領會，萬物遷變就會換掉你們的眼睛。』
浙江金粟悟心達禪師
上堂。打破一粒微塵，從中取出大部經卷容易；將大部經卷歸入一粒微塵則難。能入得一粒微塵，也能出得一粒微塵，自然一舉一動都光明照耀，所作所為都完全真實。起七（禪七開始）。沒有隔夜的思慮，可以參臨濟禪（臨濟宗的禪法）。有肯定承諾的意願，難以繼承楊岐派（楊岐派的禪法）。殺佛殺祖，必須是這樣的人。鍛鍊凡夫，煉就聖人，完全憑藉作者自己。大丈夫，秉持金剛王寶劍，一天二十四小時，行走也斬，坐著也斬，站立也斬，躺著也斬，即使沒有可斬之處，也不得放過。為什麼？為人就要徹底，殺人就要見血。中秋。靈山（釋迦牟尼說法之地）指月，龍和象都不足以招致下雨。曹溪（六祖慧能弘法之地）談論月亮，畫餅怎麼能充飢。馬祖（馬祖道一禪師）賞玩月亮，大大地睜開了眼睛做夢。為什麼？今夜一輪圓滿，清光無處不在。小參。不是心，不是佛，不是物，老龍才能解開蒼龍的洞穴。八萬四千不是鳳凰的羽毛，吉祥的麒麟只有一隻角。
天臺萬年止先定禪師
上堂。禾山普化（普化禪師）忽然顛狂，打鼓搖鈴，嬉戲一場。不如少林（少林寺）無孔的笛子，頻頻吹出難以估量的妙音。那麼，是什麼曲調呢？在這裡明白，便能見到昔日末山尼（末山尼禪師），因為有僧人問：『什麼是末山境？』末山尼說：『不露頂。』僧人又問：『什麼是末山人？』末山尼說：『非男女相。』僧人又問：『為什麼不變去？』末山尼說：『不是神。不』
【English Translation】 English version: Exhausting the sea is still insufficient to repay those who exceed their limits.
Chan Master Huaihai Yuanji of Jin Su
Small gathering. Master Damao instructed the assembly, saying, 'If you wish to know the mind of all Buddhas, recognize it within the mind and actions of sentient beings.' He raised his staff and struck once. 'If you wish to know the unchanging nature of permanence, comprehend it in the midst of the transformations of all things.' He struck again. 'If you understand these two strikes, then Master Damao has been defeated by you. If you do not yet understand, the transformations of all things will replace your eyes.'
Chan Master Wuxin Da of Jin Su, Zhejiang
Ascending the hall. Breaking a mote of dust to reveal a great scripture is easy; returning a great scripture into a mote of dust is difficult. If one can enter a mote of dust and also exit a mote of dust, naturally every movement will be illuminated, and every action will be completely genuine. Starting the seven-day retreat. Without overnight thoughts, one can study Linji Chan (Linji school of Chan Buddhism). With a willingness to agree, it is difficult to continue the Yangqi lineage (Yangqi school of Chan Buddhism). Killing the Buddha and killing the Patriarchs requires such a person. Forging the ordinary and refining the sage entirely depends on the author himself. A great hero, wielding the Vajra King's precious sword, at all times, walking also cuts, sitting also cuts, standing also cuts, lying down also cuts. Even if there is nothing to cut, one must not let it go. Why? To help people, one must be thorough; to kill, one must see blood. Mid-Autumn Festival. Pointing to the moon at Ling Mountain (where Shakyamuni Buddha taught), dragons and elephants are insufficient to bring rain. Discussing the moon at Cao Xi (where the Sixth Patriarch Huineng propagated the Dharma), how can a painted cake satisfy hunger? Master Ma (Chan Master Mazu Daoyi) enjoys the moon, opening his eyes wide in a dream. Why? Tonight, the moon is full, and its clear light is everywhere. Small gathering. It is not mind, not Buddha, not object; only an old dragon can unlock the cave of the azure dragon. Eighty-four thousand are not phoenix feathers; the auspicious Qilin has only one horn.
Chan Master Zhixian Ding of Wannian Temple, Tiantai
Ascending the hall. Heshang Puhua (Chan Master Puhua) suddenly goes mad, beating drums and shaking bells in a playful performance. It is not as good as the flute without holes of Shaolin (Shaolin Temple), which frequently blows out immeasurable wonderful sounds. So, what is the melody? If you understand it here, you will see the nun of Mount Mo (Chan Master Moshan) of the past, because a monk asked, 'What is the realm of Mount Mo?' The nun said, 'Not revealing the crown of the head.' The monk asked again, 'What is the person of Mount Mo?' The nun said, 'Neither male nor female.' The monk asked again, 'Why not transform?' The nun said, 'Not a god. Not'
是鬼。變個甚麼。看。他一問一答。好不剿絕。豈不是無孔笛中吹出驚天動地。諸兄弟。還委悉么。若將耳聽終難會。眼裡聞聲始得知 小參。新正不如舊歲。寒風雨雪連綿。釋迦不管閒事。彌勒只笑無言。伽藍心中著急。祖師性里參禪。廚中柴無一擔。庫內穀米將完。直待天晴日出。大家努力向前。喝一喝。
福州法輪觀月光禪師
明州秦氏子。示寂偈云。萬物遷變處。常住不凋心。會得箇中意。日午打三更。遂跏趺而逝。通侍者曰。蒼天蒼天。和尚恁么去。坐在死水裡了也。師復舉目曰。你不肯老僧那。分付聲鐘上堂。拈拄杖云。即此物非他物。還有擔荷得者么。通出問云。如何萬苦不到處。師云。金不博金。通打一○相。喝一喝立脫去。師云。通侍者與么去。太鹵莽生。通復舉目云。和尚不可壓良為賤。師即大喝一聲而寂。通云。賊是小人。智過君子。亦立化去。
嘉興金粟道三本禪師
小參。大樹生小果。細藤結大瓜。佛法本尋常。知心滿天下。
具瞻仰禪師法嗣
鄂渚南溪向上雙溪定禪師
上堂。靈山密語。歷歷全彰。少室真機。頭頭顯露。裂破佛祖面門。穿過衲僧鼻孔。今日現前一會。坐立儼然。見聞不昧。人人抱滄海之珠。個個蘊荊山之璧。果能直下悟得
【現代漢語翻譯】 現代漢語譯本： 是鬼。變成什麼。看。他一問一答。好不乾淨徹底。豈不是無孔笛中吹出驚天動地。各位同修。還明白嗎。若用耳朵聽終究難以領會。用眼睛聽聲音才能得知。小參。新年不如舊年。寒風雨雪連綿。釋迦（Śākyamuni，佛教創始人）不管閒事。彌勒（Maitreya，未來佛）只是笑著不說話。伽藍（Saṃghārāma，寺院守護神）心中著急。祖師在自性中參禪。廚房裡沒有柴火。倉庫里穀米將要用完。等到天晴日出。大家努力向前。喝一喝。
福州法輪觀月光禪師
明州秦氏之子。示寂偈說：『萬物遷變處，常住不凋心。會得箇中意，日午打三更。』於是結跏趺坐而逝。通侍者說：『蒼天蒼天。和尚您這麼去了，坐在死水裡了啊。』禪師又睜開眼睛說：『你不認可老僧嗎？』分付撞鐘上堂。拿起拄杖說：『這東西不是其他東西，還有能承擔得起的嗎？』通侍者出來問道：『如何是萬苦不到之處？』禪師說：『金不博金。』通侍者打一個圓相，喝一聲立刻離去。禪師說：『通侍者這樣離去，太魯莽了。』通侍者又睜開眼睛說：『和尚不可壓良為賤。』禪師立刻大喝一聲而逝。通侍者說：『賊是小人，智過君子。』也立刻站著化去。
嘉興金粟道三本禪師
小參。大樹生小果。細藤結大瓜。佛法本尋常。知心滿天下。
具瞻仰禪師法嗣
鄂渚南溪向上雙溪定禪師
上堂。靈山（Gṛdhrakūṭa，釋迦牟尼佛說法之地）密語，歷歷全彰。少室（Shaoshi，少林寺所在地）真機，頭頭顯露。裂破佛祖面門，穿過衲僧鼻孔。今日現前一會，坐立儼然。見聞不昧。人人抱滄海之珠，個個蘊荊山之璧。果真能當下悟得
【English Translation】 English version: It's a ghost. What does it transform into? Look. He asks and answers, so thoroughly and completely. Isn't it like blowing an earth-shattering sound from a flute without holes? Brothers, do you understand? If you listen with your ears, you'll never understand. Only by hearing the sound with your eyes can you know. Short Dharma talk. The new year is not as good as the old year. Cold wind and rain are continuous. Śākyamuni (the founder of Buddhism) doesn't meddle in other people's business. Maitreya (the future Buddha) just smiles without saying a word. Saṃghārāma (guardian deity of the monastery) is anxious in his heart. The patriarch meditates on Zen in his own nature. There is no firewood in the kitchen. The grain and rice in the warehouse are about to run out. Wait until the sky clears and the sun comes out, and everyone will work hard to move forward. A shout.
Zen Master Yueguang of Falunguan Temple in Fuzhou
A son of the Qin family in Mingzhou. His death verse said: 'Where all things change, the constant heart does not wither. If you understand the meaning within, noon strikes at midnight.' Then he sat in full lotus posture and passed away. The attendant Tong said: 'Heavens, heavens. How did the abbot leave like this, sitting in dead water?' The Zen master opened his eyes again and said: 'Don't you approve of this old monk?' He instructed to ring the bell for the Dharma talk. He picked up his staff and said: 'This thing is not another thing, is there anyone who can bear it?' The attendant Tong came out and asked: 'What is the place where all suffering does not reach?' The Zen master said: 'Gold does not gamble for gold.' The attendant Tong made a circle with his hand, shouted, and immediately left. The Zen master said: 'The attendant Tong left like this, too rashly.' The attendant Tong opened his eyes again and said: 'The abbot should not oppress the good to favor the base.' The Zen master immediately shouted loudly and passed away. The attendant Tong said: 'A thief is a petty person, whose wisdom surpasses a gentleman.' He also immediately stood and transformed.
Zen Master Daosan Ben of Jin Su Temple in Jiaxing
Short Dharma talk. A big tree bears small fruit. A thin vine bears a large melon. The Buddha Dharma is originally ordinary. Those who know the heart fill the world.
Dharma successor of Zen Master Juzhanyang
Zen Master Ding of Shuangxi Temple, Xiangshang, Nanxi, Ezhou
Entering the hall. The secret words of Gṛdhrakūṭa (Vulture Peak, where Śākyamuni Buddha preached), are clearly revealed in every detail. The true opportunity of Shaoshi (Shaoshi Mountain, location of Shaolin Temple), is manifested in every aspect. Break open the face of the Buddhas and patriarchs, pierce through the nostrils of the monks. Today, in this present assembly, sitting and standing solemnly. Seeing and hearing are not obscured. Everyone holds the pearl of the sea, each one contains the jade of Jing Mountain. If you can truly realize it directly
。便乃尊居化外。獨步寰中。有時孤峰頂上。盤結草菴。有時十字街頭。打開布袋。驅耕奪食。一切臨時。起死回生。不資餘力。不惟南溪法社。千載光生。亦令山僧出世。一期事畢。其或未然。止涸困魚徒激浪。摩霄俊鶻快乘時 開鐘。有大圓音。隱而不發。靜既無虧。扣則普應。此在佛事門頭。足堪取則。若約衲僧分上。聲前薦得。猶落今時。槌下分明。循途守轍。直須透過聲色堆頭。方可證入圓通境界。
允中微禪師法嗣
揚州靜慧述先預禪師
本郡甘泉徐氏子。自幼脫白。依隆覺冶牧律師圓具。繼席靜慧 小參。坐斷千聖頂𩕳。且居門外。踏著向上關棙。猶在半途。汝等諸人。朝三暮四。全放全收。放去即是十尺。收來依然一丈。還是門外。還是半途。試定當看。師一日示寂。偈云。倒騎鐵馬上須彌。踏破虛空兩片皮。萬象森羅齊著眼。看他紅日影離披。端坐而逝。世壽六十六。僧臘四十二。塔于靜慧之右。
谷庵璞禪師法嗣
徐州雲龍興化天池鵬禪師
江南桐城方氏子 上堂。即心即佛。萬象森羅明歷歷。非心非佛。十方剎土冷沉沉。不是心不是佛不是物。放之則彌滿虛空。卷之則纖塵不立。雍正壬子四月初六日示寂。塔于龍泉寺左。
石吼徹禪師法嗣
寶應一粟默庵言禪師
山西汾陽李氏子。參石吼徹。石便問。威音那畔。阿誰作主。師云。爍迦羅眼莫能窺。石曰。莫能窺底是甚麼。師曰。覷著則瞎。石曰。空劫中還有佛否。師震聲一喝。石曰。居何國土。師便掌。石曰。敢來捋虎鬚耶。復舉狗子佛性有無二語徴之。師擬開口。石連棒打出。師忽有省。即呈偈曰。佛性有佛性無。莫顢頇休莽鹵。放出無毛大蟲。咬殺南山猛虎。石頷之。師于乾隆壬申十二月二十八日示寂。世壽六十八。塔於一粟愿田之左。
祖幻寧禪師法嗣(二人)
潁州覺林遍知學禪師
楚漢孝邑黃氏子。依四禪師披剃。年滿受具。后謁大悲寧。舉甘贄設粥南泉打破鍋子語。寧云。南泉打破鍋子。還得飯吃也無。師云。者老漢忘前失后。寧云。畢竟南泉意作么生。師與一掌。寧云。者里即得。諸方未甘在。師又掌云。說甚麼甘與不甘。寧云。可做得臨濟兒孫。遂承印可 上堂。若論個事。人人本具。個個不無。眼見耳聞。語默動靜。無不了了分明。停思佇機。即沒交涉。
六安香林曉南杲禪師
江南鳳臺邊氏子 上堂。豎拂子云。者條斷貫索。慣穿天下人鼻孔。從上諸佛。沒柰他何。歷代祖師。沒柰他何。山僧三十餘年。摩裙擦褲。帶水拖泥。也沒柰他何
。今日欲作祖禰不了。殃及兒孫去也。遂拈拄杖點空云。一九二九。袖不出手。
天培鑒禪師法嗣
南嶽祝聖曉堂哲禪師
吉州楊氏子。到溈山。藏庵和尚引座。師與阿諾惺友嵩繼四人同升座。師末結座云。溈山又出四天王。抬起須彌到處撞。臨濟小廝不解事。一椎擊碎太郎當。且道。臨濟小廝在甚麼處。倚天閣上閑無事。撐起眉毛丈二長 濟生和尚到南嶽。贈師偈曰。昔年銜粟老金雞。又向祝融峰外棲。秋日偶聞新月下。一聲才唱萬聲低 師歷主南嶽福巖雁峰西江禾山象山等處。雍正十二年十一月三十日示寂。世壽六十六。塔于天柱峰下之金雞林。
心壁淵禪師法嗣
廬山秀峰猗蘭操禪師
湖南邵陽胡氏子 上堂。石人吃痛棒。木人滴鮮血。聖女感天宮。寶花散不徹。不幹鹙子辯。豈是維摩默。文殊與普賢。頭出還頭沒。街頭廖鬍子。隨分得一橛。良久。以手指侍者云。汝號凈月 上堂。僧問。如何是學人自己。師云。將謂眾生癡。更有癡眾生。曰學人遠尋。和尚豈無方便。師曰。方便即不無。遠尋即不得。曰恁么則全因今日事。親見舊時人。師曰。盲者不見光。終非日月咎。問陳爛葛藤即不問。當陽一句請師宣。師曰。日輪正卓午。僧禮拜。師便打。乃拈拂子打○云。若向
【現代漢語翻譯】 現代漢語譯本： 今天想要為祖先做功德卻沒能做好，災禍就會降臨到子孫身上。』於是拿起拄杖在空中點了一下，說：『一九二九，袖不出手。』
天培鑒禪師的法嗣
南嶽祝聖曉堂哲禪師
是吉州楊氏之子。到溈山，藏庵和尚引導他入座。禪師與阿諾、惺友、嵩繼四人一同升座。禪師最後總結說：『溈山又出了四大天王，抬起須彌山到處撞。臨濟（？-867）的小廝不懂事，一椎擊碎太郎。』且說，臨濟的小廝在什麼地方？倚天閣上閒來無事，撐起眉毛丈二長。濟生和尚到南嶽，贈送禪師偈語說：『昔年銜粟老金雞，又向祝融峰外棲。秋日偶聞新月下，一聲才唱萬聲低。』禪師歷任南嶽福巖、雁峰、西江、禾山、象山等地的主持。雍正十二年（1734）十一月三十日圓寂，世壽六十六歲，塔葬于天柱峰下的金雞林。
心壁淵禪師的法嗣
廬山秀峰猗蘭操禪師
是湖南邵陽胡氏之子。上堂開示說：『石人吃痛棒，木人滴鮮血。聖女感天宮，寶花散不徹。不幹鹙子辯，豈是維摩默。文殊與普賢，頭出還頭沒。街頭廖鬍子，隨分得一橛。』良久，用手指著侍者說：『你名叫凈月。』上堂開示說：僧人問：『如何是學人自己？』禪師說：『將謂眾生癡，更有癡眾生。』僧人說：『學人遠道而來尋訪，和尚難道沒有方便之法嗎？』禪師說：『方便即不無，遠尋即不得。』僧人說：『這樣說來，全因今日之事，親見舊時之人。』禪師說：『盲者不見光，終非日月咎。』僧人問：『陳腐的葛藤就不問了，請和尚宣說當陽一句。』禪師說：『日輪正當午。』僧人禮拜，禪師便打。於是拿起拂子打了個○，說：『若向』
【English Translation】 English version: 'Today, if you wish to perform meritorious deeds for your ancestors but fail to do so properly, misfortune will befall your descendants.' Then, he raised his staff and pointed it in the air, saying, 'One nine, two nine, hands remain in sleeves.'
Disciple of Chan Master Tianpei Jian
Chan Master Xiaotang Zhe of Zhusheng Temple, Nanyue
Was a son of the Yang family of Jizhou. He arrived at Weishan, where Abbot Cangan led him to his seat. The Master ascended the seat together with Anuo, Xingyou, and Songji. The Master concluded his address by saying, 'Weishan has produced four heavenly kings again, lifting Mount Sumeru and bumping it everywhere. The young servant of Linji (?-867) doesn't understand things and smashes Taro with a single blow.' Now, where is the young servant of Linji? He is idle in the Yitian Pavilion, raising his eyebrows to a length of twelve feet. Monk Jisheng arrived at Nanyue and presented the Master with a verse, saying, 'In the past, the old golden rooster held millet in its beak, and now it dwells outside Mount Zhurong. On an autumn day, I happened to hear it under the new moon, and with one cry, ten thousand sounds were lowered.' The Master successively presided over Fuyan, Yanfeng, Xijiang, Heshan, Xiangshan, and other places in Nanyue. He passed away on the thirtieth day of the eleventh month of the twelfth year of Yongzheng (1734), at the age of sixty-six. His stupa is located in the Golden Rooster Forest below Tianzhu Peak.
Disciple of Chan Master Xinbi Yuan
Chan Master Yilan Cao of Xiufeng, Lushan
Was a son of the Hu family of Shaoyang, Hunan. He ascended the hall and said, 'The stone man feels the pain of the stick, the wooden man drips fresh blood. The holy maiden moves the heavenly palace, and the precious flowers are scattered without end. It has nothing to do with Shariputra's debate, nor is it the silence of Vimalakirti. Manjusri and Samantabhadra, their heads emerge and then disappear. Liao Huzi on the street gets a piece according to his lot.' After a long pause, he pointed to the attendant and said, 'Your name is Jingyue.' He ascended the hall and said, A monk asked, 'What is the student's own self?' The Master said, 'I thought sentient beings were foolish, but there are even more foolish sentient beings.' The monk said, 'The student has come from afar to seek guidance. Does the Master not have a convenient method?' The Master said, 'Convenient methods are not lacking, but seeking from afar will not work.' The monk said, 'In that case, it is entirely due to today's event that I personally see the person of old.' The Master said, 'The blind cannot see the light, but it is not the fault of the sun and moon.' The monk asked, 'I will not ask about stale stories; please, Master, proclaim a direct saying.' The Master said, 'The sun is right at noon.' The monk bowed, and the Master struck him. Then he picked up the whisk and drew a circle, saying, 'If you turn towards'
者里會得。盲者不見光。終非日月咎。又打○云。若向者里會得。全因今日事。親見舊時人。復打○云。正當恁么時。薦取當陽句。日輪正卓午。
濟生度禪師法嗣(三人)
維揚福緣超宗智禪師
彭城蕭邑單氏子。幼投觀音庵天習師出家。二十二。受具于佛定和尚。參謁濟生洞明諦暉諸老。後於大雄靈鷲和尚處。作水頭。靈云。你終日到龍潭。曾見龍么。師于靈前。迴旋作奮迅勢。靈打云你在者里亂做。一日靈問。萬法歸一。一歸何處。師云。寒則普天寒。熱則普天熱。靈云。那裡得者訊息來。師云。不向己求。豈從他得。靈命充維那。后復參濟生度。濟云。你向甚處。打野榸來。師云。近自雲林。濟云。飛來峰與你所談何事。師云。未到雲林。早有信來。濟云。只學個掠虛漢。師云。若有禪可參。今日不再見和尚。濟豎拳云。者個喚作甚麼。師擬議。濟便打云。大好無禪 晚參。日影離離。煙光淡淡。無位真人。露頭露面。左右是廚庫僧堂。前後是山門佛殿。無位真人在甚麼處。偶聽長空雁一聲。抬頭飛過蕭湘岸。
維揚福緣福國傳禪師
本府鄭氏子。幼投雨文大師剃染。十九詣華山受具。參濟生和尚。一夕聞香板聲。豁然桶底脫落。乃曰。擊碎疑團見古人。而今不用更參詢。頭
頭儘是西來意。法法全彰凈妙身。濟頷之。出住泰州龍珠趙州柏林 開爐上堂。爐鞴久停。須知寒灰髮𦦨。鉗錘乍舉。直教死漢翻身。點鐵成金。變河為酪。敲唱雙行。鍛凡煉聖。祇如無面目漢。作么生鍛鍊。一椎擊碎太虛空。大地山河無背向 乾隆丙寅。師休養于圓通庵。己巳春示寂。塔于庵側。
武林聖因大徹永禪師
江南新安汪氏子。年十八。侍母金山進香。睹大徹堂三字。忽然心如虛空。旋投金山際云老宿。落髮受具。后參南澗寶壽諸知識。次謁濟生和尚。濟云。南來的北來底。師云浙中。濟云。彼處知識。有何言句。師云無。濟云。你在彼。豈不空過。師便喝。濟便打。師又喝。濟又打。至晚。濟落堂。師出禮拜。濟便打。師云。某甲話也未問。和尚因甚便打。濟云。用你開口。有甚交涉。師于言下頓徹。遂付衣拂。出住梅林 上堂。豎拂子云。諸兄弟。還見么。如此見得。曠大劫來。不假栽培。蓋天蓋地的。根本徹底呈露了也。更說甚麼物我一如。有無雙遣。大似懷拳石以登泰山。未免傍觀者哂 上堂。衲僧家向銀山鐵壁處。突出金剛正眼。徹見佛祖肝腸。無絲毫滲漏。和他命根。一拶拶斷。然後全主全賓。全殺全活。趁動南山白額。吞卻無毛大蟲。不妨鼻孔里聽聲。眉毛上吐氣 除夕。大
【現代漢語翻譯】 現代漢語譯本 『頭儘是西來意』，意思是說，一切的根源和真理都來自於佛法（Dharma）的傳承。『法法全彰凈妙身』，指的是一切法都彰顯了清凈微妙的佛身（Buddha-kaya）。 濟頷之（生卒年不詳，禪師名）。曾出任泰州龍珠寺、趙州柏林寺住持。 開爐上堂說法：『爐鞴久停』，指的是停滯已久的修行。『須知寒灰髮𦦨』，要明白即使是寒冷的灰燼也能重新燃起。『鉗錘乍舉』，比喻突然開始的嚴格修行。『直教死漢翻身』，要讓那些如同行屍走肉的人幡然醒悟。『點鐵成金，變河為酪』，比喻通過修行將凡夫轉變為聖人，將不可能變為可能。『敲唱雙行，鍛凡煉聖』，指的是通過各種修行方式來磨練凡夫，成就聖人。『祇如無面目漢，作么生鍛鍊』，那麼，對於那些沒有方向和目標的人，又該如何磨練呢？』一椎擊碎太虛空，大地山河無背向』，一錘擊碎虛空，意味著超越一切對立和分別。 乾隆丙寅年（1746年），禪師在圓通庵休養。乾隆己巳年（1749年）圓寂，塔葬于庵旁。
武林聖因大徹永禪師（生卒年不詳）
江南新安汪氏之子。十八歲時，跟隨母親去金山寺進香，看到『大徹堂』三個字，忽然心如虛空，頓悟。於是投奔金山寺際云老宿出家，落髮受具足戒。之後參訪南澗寶壽等知識。後來拜見濟生和尚。濟生和尚問：『南來的還是北來的？』禪師回答：『浙中來的。』濟生和尚問：『那裡的知識，有什麼言句？』禪師回答：『沒有。』濟生和尚說：『你在那裡，豈不是白白度過？』禪師便喝斥。濟生和尚便打。禪師又喝斥。濟生和尚又打。到了晚上，濟生和尚回到方丈。禪師出來禮拜。濟生和尚便打。禪師說：『我話還沒問，和尚為什麼就打？』濟生和尚說：『用你開口，有什麼關係？』禪師在言下頓悟。於是濟生和尚將衣拂傳給他。之後出任梅林寺住持。 上堂說法，豎起拂子說：『諸位兄弟，還看見嗎？如此見得，曠大劫來，不假栽培，蓋天蓋地的，根本徹底呈露了也。』如果能這樣領悟，那麼從久遠劫以來，就不需要任何栽培，天地萬物的根本都已經徹底顯露了。『更說甚麼物我一如，有無雙遣』，還說什麼物我合一，有和無都要拋棄呢？『大似懷拳石以登泰山，未免傍觀者哂』，這就像懷揣著小石頭去攀登泰山，難免會被旁觀者嘲笑。 上堂說法：『衲僧家向銀山鐵壁處，突出金剛正眼，徹見佛祖肝腸，無絲毫滲漏。』出家人要在堅不可摧的地方，突出金剛般的正眼，徹底看清佛祖的內心，沒有絲毫遺漏。『和他命根，一拶拶斷，然後全主全賓，全殺全活』，將他的命根徹底斬斷，然後才能完全掌握主和賓，完全掌握殺和活。『趁動南山白額，吞卻無毛大蟲』，比喻降伏強大的力量，超越一切束縛。『不妨鼻孔里聽聲，眉毛上吐氣』，比喻超越常識和侷限。 除夕。大
【English Translation】 English version 'Head entirely is the meaning from the West.' This means that the origin and truth all come from the transmission of the Buddha-dharma (Dharma). 'Every dharma fully manifests the pure and wondrous body,' refers to all dharmas manifesting the pure and wondrous Buddha-body (Buddha-kaya). Ji Han Zhi (dates unknown, a Chan master). He served as abbot of Longzhu Temple in Taizhou and Bailin Temple in Zhao Prefecture. Opening the furnace and ascending the hall to preach: 'The furnace has been idle for a long time,' refers to the stagnation of practice. 'Know that cold ashes can sprout,' understand that even cold ashes can be rekindled. 'The tongs and hammer are suddenly raised,' a metaphor for the sudden start of strict practice. 'Directly teach the dead man to turn over,' to make those who are like walking corpses awaken. 'Turning iron into gold, turning the river into cheese,' a metaphor for transforming ordinary people into sages through practice, turning the impossible into the possible. 'Knocking and singing go hand in hand, forging the ordinary and refining the sage,' refers to tempering ordinary people and achieving sages through various practices. 'If there is a faceless man, how to temper him?' Then, how should those who have no direction or goal be tempered? 'One hammer shatters the void, the earth and mountains have no back,' one hammer shatters the void, meaning transcending all opposition and distinction. In the year of Bingyin in the Qianlong reign (1746), the Chan master recuperated at Yuantong Nunnery. In the spring of Jisi in the Qianlong reign (1749), he passed away and was buried in a pagoda next to the nunnery.
Chan Master Dache Yong of Shengyin Temple in Wulin (dates unknown)
A son of the Wang family of Xin'an in Jiangnan. At the age of eighteen, he accompanied his mother to Jinshan Temple to offer incense. Seeing the three characters 'Dache Hall,' his heart suddenly became like the void, and he had an epiphany. So he went to Jinshan Temple to become a monk under the elder Ji Yun, shaved his head, and received the full precepts. Later, he visited such knowledgeable teachers as Nanjian Baoshou. Later, he visited the monk Jisheng. The monk Jisheng asked, 'From the South or from the North?' The Chan master replied, 'From Zhejiang.' The monk Jisheng asked, 'What words do the knowledgeable teachers there have?' The Chan master replied, 'None.' The monk Jisheng said, 'Aren't you wasting your time there?' The Chan master then shouted. The monk Jisheng then hit him. The Chan master shouted again. The monk Jisheng hit him again. In the evening, the monk Jisheng returned to his room. The Chan master came out to bow. The monk Jisheng then hit him. The Chan master said, 'I haven't asked a question yet, why is the monk hitting me?' The monk Jisheng said, 'What does it matter if you open your mouth?' The Chan master had an epiphany under the words. So the monk Jisheng passed the robe and whisk to him. Later, he served as abbot of Meilin Temple. Ascending the hall to preach, raising the whisk and saying, 'Brothers, do you see it? If you see it like this, from vast kalpas, without cultivation, covering the sky and covering the earth, the root has been completely revealed.' If you can understand this way, then from distant kalpas, there is no need for any cultivation, and the root of all things in heaven and earth has been completely revealed. 'What more to say about the oneness of things and self, the dual abandonment of existence and non-existence,' what more to say about the unity of things and self, and the abandonment of both existence and non-existence? 'It's like climbing Mount Tai with a fist-sized stone, inevitably ridiculed by onlookers,' it's like climbing Mount Tai with a small stone in your arms, inevitably ridiculed by onlookers. Ascending the hall to preach: 'The monks, facing the silver mountain and iron wall, protrude the vajra right eye, thoroughly see the liver and intestines of the Buddha, without the slightest leakage.' Monks must, in an indestructible place, protrude the vajra-like right eye, thoroughly see the Buddha's heart, without the slightest omission. 'Cut off his life root completely, then fully grasp the host and guest, fully grasp killing and life,' completely cut off his life root, and then fully grasp the host and guest, fully grasp killing and life. 'Stir up the white forehead of Nanshan, swallow the hairless tiger,' a metaphor for subduing powerful forces and transcending all constraints. 'It doesn't matter to hear sounds in the nostrils, to exhale on the eyebrows,' a metaphor for transcending common sense and limitations. New Year's Eve. Great
道絕遮攔。真機無背向。透得法身句。當仁自不讓。遂召眾云。會么。今年常住有三樁。好舉似大眾。第一。春夏園中。瓜茄結得好。第二。秋深田上。糧食收割得好。第三。今冬廚庫。年節事件總辦得好。即今臘月三十日到來。內外諸人。向衣缽下摸索好。
月柯澄禪師法嗣
吳江聖壽廠阿䘄禪師
小參。有法說私法。無法說官法。一不立三。二五成十。達磨本西竺國人。何曾少林與神光安心。杖頭只履是鐵拐。李公藥葫蘆。一時眼花。訛傳千古。南無佛。南無法。南無僧。劫前劫后枯樁。腦蓋大如斗 華嚴期上堂。有真逼窄胸襟。便有最寬廓境界。一華藏海。一逝多林。一彌勒樓。一普光殿。如高如下。亦近亦遙。遮那鼻孔無毛。善財腳底有痣。踏遍一百十城。參見五十三員知識。面面是新。面面是舊。推詳到未離兜率。未出母胎。八十一卷余。文從何說。喝啰哆恒楞登室左侘陀。聲韻從何葉來。一訛百訛。鉆故紙者粉紛。如今一總拋開。耳論齋僧功德。南泉打破鍋。金牛放下桶。者似比邱尼三大師素信女。于華嚴期第八日。真心實供缽盂里。斗大青蓮花。飲者食者。齒頰俱香。更有可喜。舌尖抵上唇。吐出圓珠個個新。十目還他無垢眼。微塵塵盡一微塵。
念予恒禪師法嗣
天
【現代漢語翻譯】 現代漢語譯本 道絕遮攔，真機沒有背向。透徹理解法身之句，當仁不讓。於是召集眾人說：『會么？』今年常住有三件事，好好告訴大家。第一，春夏園中，瓜茄結得好。第二，秋深田上，糧食收割得好。第三，今冬廚庫，年節事件總辦得好。現在臘月三十日到來，內外諸人，向衣缽下摸索好。
月柯澄禪師法嗣
吳江聖壽廠阿䘄禪師
小參。有法說私法，無法說官法。一不立三，二五成十。達磨（菩提達摩，佛教禪宗初祖）本是西竺國人，何曾少林與神光（慧可，禪宗二祖）安心？杖頭只履是鐵拐李公的藥葫蘆。一時眼花，訛傳千古。南無佛（皈依佛），南無法（皈依法），南無僧（皈依僧）。劫前劫后枯樁，腦蓋大如斗。華嚴期上堂。有真逼窄胸襟，便有最寬廓境界。一華藏海（華藏世界），一逝多林（逝多林園），一彌勒樓（彌勒菩薩的住所），一普光殿（普光法堂）。如高如下，亦近亦遙。遮那（毗盧遮那佛）鼻孔無毛，善財（善財童子）腳底有痣。踏遍一百十城，參見五十三員知識。面面是新，面面是舊。推詳到未離兜率（兜率天），未出母胎。八十一卷余，文從何說？喝啰哆恒楞登室左侘陀，聲韻從何葉來？一訛百訛。鉆故紙者粉紛，如今一總拋開。耳論齋僧功德，南泉（南泉普愿禪師）打破鍋，金牛（金牛和尚）放下桶。者似比邱尼三大師素信女。于華嚴期第八日，真心實供缽盂里，斗大青蓮花。飲者食者，齒頰俱香。更有可喜，舌尖抵上唇，吐出圓珠個個新。十目還他無垢眼，微塵塵盡一微塵。
念予恒禪師法嗣
天
【English Translation】 English version The path is free from obstruction. The true mechanism has no back or front. Penetrating the phrase of Dharmakaya (法身, the body of the Dharma), one naturally does not yield. Then he summoned the assembly and said, 'Do you understand?' This year, the monastery has three things to report to everyone. First, in the garden during spring and summer, the melons and eggplants have grown well. Second, in the fields during deep autumn, the grains have been harvested well. Third, in the kitchen and storehouse this winter, the events for the New Year festival have been well prepared. Now that the thirtieth day of the twelfth month has arrived, all of you, both inside and outside, should search well under your robes and bowls.
Successor of Zen Master Yueke Cheng
Zen Master A'nou of Shengsouchang in Wujiang
A small gathering. If there is Dharma (法, the teachings of Buddhism), speak of private Dharma; if there is no Dharma, speak of official Dharma. One does not establish three, two fives become ten. Bodhidharma (達磨, the first patriarch of Zen Buddhism) was originally from West India, when did Shaolin and Shenguang (神光, Huike, the second patriarch of Zen Buddhism) find peace of mind? The staff and single sandal are the medicine gourd of Li Tieguai (李鐵拐, one of the Eight Immortals). A momentary blur of vision, a mistaken transmission for thousands of years. Namo Buddha (南無佛, Homage to the Buddha), Namo Dharma (南無法, Homage to the Dharma), Namo Sangha (南無僧, Homage to the Sangha). A dry stump before and after the kalpa, the skull as big as a dipper. Ascending the hall during the Avatamsaka Period. If there is a truly narrow-minded chest, then there will be the widest realm. One Avatamsaka Sea (華藏海, the Avatamsaka world), one Jetavana Grove (逝多林, Jetavana Vihara), one Maitreya Tower (彌勒樓, the dwelling of Maitreya Bodhisattva), one Puguang Hall (普光殿, Puguang Dharma Hall). As high as below, as near as far. Vairochana's (遮那, Vairochana Buddha) nostrils have no hair, Sudhana's (善財, Sudhana-sresthin) soles have a mole. Treading through one hundred and ten cities, visiting fifty-three teachers. Every face is new, every face is old. Examining in detail until before leaving Tushita (兜率, Tushita Heaven), before leaving the womb. More than eighty-one volumes, from where does the text speak? 'He luo duo heng leng deng shi zuo cha tuo', from where does the sound and rhyme come? One error becomes a hundred errors. Those who delve into old papers are in confusion, now cast them all aside. Speaking of the merit of offering food to monks, Nanquan (南泉, Nanquan Puyuan) broke the pot, Jinniu (金牛, Jinniu Heshan) put down the bucket. This is like the three great masters of Bhikkhunis, a devout female believer. On the eighth day of the Avatamsaka Period, with a sincere heart, she offered in the alms bowl a blue lotus flower as big as a dipper. Those who drink and eat, their teeth and cheeks are fragrant. Even more delightful, the tip of the tongue touches the upper lip, spitting out round pearls, each one new. Ten eyes return to him without defiled eyes, dust upon dust, all dust becomes one dust.
Successor of Zen Master Nianyu Heng
Heaven
臺永慶天喜卓禪師
本邑胡氏子 上堂。西天四七。東土二三。乃至天下老和尚。拈槌豎拂。冀闡宗乘。何異乎河頭賣水。逆風揚塵。今日山僧先師有未了公案。不得已出來。為他了卻。若是宗乘中事。諸人語默動靜之間。未敢錯誤絲毫。豈肯仍蹈前轍。且道。超宗異目一句。如何舉似。便下座 師于雍正十三年人日。無恙而逝。世壽八十有四。僧臘六十有八。塔于寺之南隴。
法鐘覺禪師法嗣
明州育王南溟碧禪師
小參。溈山牛。趙州驢。子胡狗。任他行向異類中。育王一總不知有。爭柰衫兒袖短露出手。以拄杖一齊打散。歸方丈 小參。風鳴條。雨破塊。伶俐衲子。眼被眉蓋。直饒踏向威音前。育王拄杖。也未許在。 卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第十二
維揚嗣祖沙門(寶輪際源高旻了貞)輯
天臺國清 達珍 編
南嶽下三十七世
碧眼開禪師法嗣
石霜憨峰南翁慧禪師
佛殿小參。刬卻竹筋鞭。趁開三腳驢。飏下乾矢橛。拈退麻三斤。佛聻。喝一喝曰。幾成話墮 上堂。如來禪祖師意。有來由無巴鼻。十字街頭破草鞋。錦衣公子何曾貴。既不貴。九上三登。欠你錢欠你米。喝一喝 晚參
【現代漢語翻譯】 現代漢語譯本 臺州永慶天喜卓禪師
本邑胡氏之子。上堂開示：『西天四七（指西天二十八祖加上東土六祖，共三十四位祖師），東土二三（指東土六祖中的后三位）。乃至天下的老和尚，拿起木槌，豎起拂塵，希望闡揚宗門的教義，這和在河邊賣水，逆風揚塵有什麼區別呢？』今天我這個山僧要為先師了卻未完成的公案，不得已才出來。如果是宗門中的事情，諸位在語默動靜之間，都不能有絲毫的錯誤，又怎麼會重蹈覆轍呢？那麼，『超宗異目』這句話，又該如何說呢？』說完便下座。 禪師于雍正十三年（1735年）人日（正月初七）安詳圓寂，世壽八十四歲，僧臘六十八年。塔葬在寺廟南邊的山坡上。
法鐘覺禪師法嗣
明州育王南溟碧禪師
小參開示：『溈山（溈山靈佑禪師）的牛，趙州（趙州從諗禪師）的驢，子胡（不清楚具體指代）的狗，任憑它們在不同的種類中行走，我育王寺一概不知。只是奈何衣衫袖子太短，露出了手。』用拄杖一齊打散，回到方丈。 小參開示：『風吹樹枝作響，雨水沖破土塊。聰明的衲子，眼睛被眉毛遮蓋。即使踏在威音王佛（過去七佛之首）之前，我育王的拄杖，也不會允許你停留。』
卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第十二
維揚嗣祖沙門（寶輪際源高旻了貞）輯
天臺國清 達珍 編
南嶽下三十七世
碧眼開禪師法嗣
石霜憨峰南翁慧禪師
佛殿小參開示：『砍掉竹筋做的鞭子，趕開三隻腳的驢，揚起干糞橛，拈出麻三斤。』佛是什麼？喝一聲說：『幾乎成了現成的話了。』 上堂開示：『如來禪（指從佛祖那裡傳下來的禪法）和祖師意（指歷代祖師所領悟的禪意），有來由卻沒有把柄。十字街頭的破草鞋，錦衣公子又怎麼會看重呢？』既然不看重，九上三登（形容頻繁往來），是欠你錢還是欠你米？』喝一聲。 晚參開示。
【English Translation】 English version Taizhou Yongqing Tianxi Zhuo Zen Master
A son of the Hu family from this county. During a Dharma talk, he said: 'The four sevens in the Western Land (referring to the 28 patriarchs of the Western Land plus the first six patriarchs of the Eastern Land, totaling 34 patriarchs), the two threes in the Eastern Land (referring to the last three of the six patriarchs of the Eastern Land). Even the old monks in the world, raising mallets and whisks, hoping to elucidate the teachings of the Zen school, what difference is there between selling water by the river and raising dust against the wind?' Today, this mountain monk must complete the unfinished public case for the late master, and has no choice but to come out. If it is a matter of the Zen school, you must not make the slightest mistake in your speech, silence, movement, and stillness, how can you repeat the same mistakes? Then, how should the sentence 'Surpassing the sect with different eyes' be spoken?' After speaking, he stepped down from the seat. The Zen master passed away peacefully on the seventh day of the first lunar month (Renri) in the thirteenth year of Yongzheng (1735), at the age of eighty-four, with sixty-eight years as a monk. His stupa is buried on the hillside south of the temple.
Dharma heir of Zen Master Fajue of Fazhong
Zen Master Nanming Bi of Yuhuang Temple, Mingzhou
During a small Dharma talk, he said: 'The ox of Guishan (Zen Master Lingyou of Guishan), the donkey of Zhaozhou (Zen Master Congshen of Zhaozhou), the dog of Zihu (unclear specific reference), let them walk in different categories, I, Yuhuang Temple, know nothing about it. It's just that the sleeves of the shirt are too short, revealing the hands.' He scattered them all with a staff and returned to the abbot's room. During a small Dharma talk, he said: 'The wind whistles through the branches, and the rain breaks the clods of earth. Clever monks, their eyes are covered by their eyebrows. Even if you step in front of Buddha Vipassi (the first of the past seven Buddhas), my staff at Yuhuang Temple will not allow you to stay.'
Supplement to the Buddhist Canon, Volume 85, No. 1587, Abridged Collection of the Correct Source
Abridged Collection of the Correct Source, Volume Twelve
Compiled by Shramana Jiyuan Baolun (Gaomin Liaozhen), a descendant of the ancestral lineage of Yangzhou
Edited by Dazhen of Guoqing Temple, Tiantai
37th Generation from Nanyue
Dharma heir of Zen Master Bi Yan Kai
Zen Master Huinan Weng of Shishuang Hanfeng
During a small Dharma talk in the Buddha hall, he said: 'Cut off the bamboo whip, drive away the three-legged donkey, throw away the dry dung, pick out three pounds of hemp.' What is Buddha? He shouted and said: 'It almost became a ready-made saying.' During a Dharma talk, he said: 'The Zen of the Tathagata (referring to the Zen method passed down from the Buddha) and the intention of the patriarchs (referring to the Zen meaning understood by the past patriarchs), have a source but no handle. The broken straw sandals on the crossroads, how can the brocade-clad young master value them?' Since they are not valued, going up nine times and ascending three times (describing frequent comings and goings), do I owe you money or do I owe you rice?' He shouted. Evening Dharma talk.
。舉永嘉曰。江月照松風吹。永夜清宵何所為。佛性戒珠心地印。霧露雲霞體上衣。師喝曰。者老漢。在者里打之繞。拈拄杖。顧左右云。什麼處去也 小參。舉圓通示眾云。少林九年冷坐。剛被神光覷破。如今玉石難分。只得麻纏紙裹。者一個。那一個。更一個。若是明眼人。何須重話破。師曰。若要應時應節。今日也與諸人。葛藤一上。九冬臘月冷坐。露柱燈籠勘破。手腳一時難藏。那待麻纏紙裹。者一個那一個更一個。阿呵呵。且道。笑個什麼。三十年後。筑著磕著也未可 小參。即心即佛。死鼠作璞。非佛非心。撥火覓冰。不是心佛物。藏得頭來露卻尾。三十六峰天外看。遊人只到愚公谷 示眾。盡大地是一口劍。諸人向甚麼處措足。學侍者曰。某甲通身紅爛有分。師曰。太狼藉生。曰和尚作么生。師曰。黃鶴樓前鸚鵡洲。學便禮拜。
辯言海禪師法嗣
荊州萬佛祇園朗徹印禪師
僧問。如何是學人自己。師云。低頭覓天。僧有省。師云。恁么會去。走殺阇黎。僧云。不恁么會。又怎得。師云。離心意識參。僧云。既離心意識。向甚麼處參。師云。㼾磚。
法乳樂禪師法嗣(二人)
金陵香林月潭達禪師
鎮江丹徒張氏子。幼依中輪和尚剃染。登華山定安和尚圓具。造
【現代漢語翻譯】 現代漢語譯本： 永嘉禪師（具體指哪位永嘉禪師需要根據上下文確定）說：『江上的月亮照耀，松樹林間清風吹拂，漫漫長夜清靜良宵，我們應該做些什麼呢？佛性、戒律如同寶珠，心地如同印章，霧氣、露珠、雲霞，都不過是身外的衣裳。』 禪師（具體指哪位禪師需要根據上下文確定）呵斥道：『這個老傢伙，在這裡繞來繞去！』拿起拄杖，環顧左右說：『要到哪裡去呢？』 小參時，禪師引用圓通禪師的話開示大眾說：『少林寺九年寒冷地靜坐，剛被神光（慧可，爲了求法立雪斷臂）窺破。如今玉和石頭難以分辨，只好用麻繩纏繞，用紙包裹。』 『這一個，那一個，又一個，如果是明眼人，何須我再多說？』禪師說：『如果要應時應節，今天也和你們糾纏一番。九冬臘月寒冷地靜坐，露柱和燈籠都被勘破。手腳一時難以隱藏，哪裡還用得著麻繩纏繞，用紙包裹？這一個，那一個，又一個。阿呵呵，且說，笑的是什麼？三十年後，撞著磕著也說不定！』 小參時，禪師說：『即心即佛，如同把死老鼠當成寶玉；非佛非心，如同撥開火焰去尋找冰塊。不是心，也不是佛，是什麼東西呢？藏起了頭卻露出了尾巴。三十六峰在天外看，遊人卻只到了愚公谷。』 禪師開示大眾說：『整個大地就是一口劍，你們要向什麼地方落腳？』學侍者說：『我全身紅爛，自有我的緣分。』禪師說：『太狼狽了！』學侍者問：『和尚您怎麼做？』禪師說：『黃鶴樓前的鸚鵡洲。』學侍者於是禮拜。』
辯言海禪師的法嗣
荊州萬佛祇園朗徹印禪師
有僧人問：『什麼是學人自己的本來面目？』禪師說：『低頭去尋找天。』僧人有所領悟。禪師說：『像你這樣理解，跑死你這個修行人！』僧人問：『不這樣理解，又該如何？』禪師說：『離開心意識去參。』僧人問：『既然離開了心意識，又向什麼地方去參？』禪師說：『㼾磚（一種瓦片）。』
法乳樂禪師的法嗣（二人）
金陵香林月潭達禪師
是鎮江丹徒張氏的兒子。小時候依中輪和尚剃度出家，在華山定安和尚處受具足戒。
【English Translation】 English version: Yongjia (It needs to be determined which Yongjia is specifically referred to based on the context) said: 'The river moon shines, the pine forest wind blows, what should we do in this long night of tranquility? Buddha-nature, precepts are like precious pearls, the mind is like a seal, mist, dew, and clouds are just clothes on the body.' The Chan master (It needs to be determined which Chan master is specifically referred to based on the context) scolded: 'This old fellow, going around and around here!' He picked up his staff, looked around and said: 'Where are we going?' During a small gathering, the Chan master quoted Yuan Tong's words to instruct the public: 'Nine years of cold sitting in Shaolin Temple, just broken through by Shenguang (Huike, who cut off his arm in the snow to seek Dharma). Now it is difficult to distinguish jade from stone, so we have to wrap it with hemp rope and wrap it with paper.' 'This one, that one, and another one, if you are a discerning person, why should I say more?' The Chan master said: 'If you want to respond to the times, today I will also entangle with you. Nine winters and twelve months of cold sitting, the dew pillar and the lantern have been broken through. It is difficult to hide hands and feet for a while, where is the need to wrap it with hemp rope and wrap it with paper? This one, that one, and another one. Aha ha, and say, what are you laughing at? Thirty years later, it may not be possible to bump into it!' During a small gathering, the Chan master said: 'The mind is the Buddha, like treating a dead mouse as a treasure; neither Buddha nor mind, like digging through flames to find ice. It is neither mind nor Buddha, what is it? Hiding the head but revealing the tail. Looking at the thirty-six peaks from outside the sky, tourists only reach the Foolish Old Man Valley.' The Chan master instructed the public: 'The whole earth is a sword, where are you going to set foot?' The attendant said: 'I have my own share of being completely red and rotten.' The Chan master said: 'Too embarrassing!' The attendant asked: 'What does the monk do?' The Chan master said: 'Parrot Island in front of Yellow Crane Tower.' The attendant then bowed.'
Dhyana Master Bian Yan Hai's Dharma Successor
Dhyana Master Lang Che Yin of Wanfo Qiyuan Monastery, Jingzhou
A monk asked: 'What is the student's own self?' The Chan master said: 'Look for the sky with your head down.' The monk had some understanding. The Chan master said: 'If you understand it like this, you will run to death, this practitioner!' The monk asked: 'If you don't understand it like this, what should you do?' The Chan master said: '㼾 brick (a kind of tile).'
Dharma Successors of Dhyana Master Fa Ru Le (two people)
Dhyana Master Yue Tan Da of Xianglin Monastery, Jinling
He was the son of the Zhang family in Dantu, Zhenjiang. As a child, he was tonsured and ordained by the monk Zhonglun, and received full ordination from the monk Ding'an in Huashan.
金山。參法乳和尚。得授信拂。繼席三昧香林 小參。欲識大道真體。不離聲色言語。拈起拄杖云。者是色。見之則瞎。卓一下云。者是聲。聞之則聾。超脫二途。驢前馬後。復卓一下云。各請歸堂。晚參。一大藏教。結角羅紋處。一一透得徹。八萬四千秘密行門。處處踏得著。衲僧分上。吃笤帚柄。未有分在。一僧云。過在甚麼處。師打云。龍象蹴踏。非驢所堪 上堂。日日皆好日。今更是良辰。堆柴兼積炭。打鼓祭爐神。今日香林無別語。只將約法告同人。但於九十日中。饑時。要你自己吃飯。寒時。要你自己穿衣。事到頭來。要你自己作為。一一不得推張靠李。更有一個鐵面使來請。要你自己親到。何故。大事替你不得。小事自己擔當 師于雍正己酉示寂。世壽六十五。塔建紫金山之右。
潤州金山量聞銓禪師
上堂。壁立孤峰。千山稽首潑天門戶。萬派朝宗。揭示摩醯正眼。提持向上宏規。拈一機則群機頓赴。示一法則萬法周圓。明如杲日。寬若太虛。大用現前。不存規則。揮金剛利劍。剿除聖凡窠臼。用格外鉗錘。斷送衲子命根。古佛家風再展。大人境界全彰。直得揚子江心。風恬浪靜。妙高峰頂。霧散云收。日月增輝。乾坤朗耀。正恁么時。祝延聖壽。翊贊皇猷一句。作么生道。金輪統御三
【現代漢語翻譯】 現代漢語譯本 金山（地名）。參拜法乳和尚，得到授予信拂。繼承三昧香林住持之位。小參時說：『想要認識大道的真體，離不開聲色言語。』拿起拄杖說：『這是色（佛教用語，指一切可見之物），見到它就會眼瞎。』敲一下說：『這是聲（佛教用語，指一切可聽之物），聽到它就會耳聾。』超脫這兩種途徑，就像驢子跟在馬後面。』又敲一下說：『各位請回禪堂。』晚參時說：『全部的大藏教，在結角羅紋處，都要一一透徹理解。八萬四千秘密行門，處處都要踏實做到。我們出家人的本分，是吃笤帚柄，沒有別的份。』一個僧人問：『過錯在哪裡？』禪師打了一下說：『龍象（比喻有力量者）的蹴踏，不是驢子所能承受的。』上堂時說：『每天都是好日子，今天更是良辰吉日。堆柴又積炭，打鼓祭爐神。今天香林寺沒有什麼特別的話，只是將約定俗成的規矩告訴大家。在九十天中，餓的時候，要你自己吃飯；冷的時候，要你自己穿衣。事情到了跟前，要你自己去做。』一一不能推卸責任，依靠他人。『更有一個鐵面無私的人來請，要你自己親自去。』為什麼呢？『大事沒有人能替你，小事要自己擔當。』禪師于雍正己酉年（1729年）圓寂，世壽六十五歲，塔建在紫金山右側。
潤州金山量聞銓禪師
上堂時說：『壁立孤峰，千山都來拜首；潑天門戶，萬派都來朝宗。揭示摩醯首羅天（佛教護法神）的正眼，提持向上的宏偉規則。拈出一個機鋒，所有的機鋒都立刻響應；展示一個法則，所有的法則都周全圓滿。』光明如太陽，寬廣如太虛。大用現前，不拘泥於規則。揮舞金剛利劍，剿除聖凡的窠臼；使用格外的鉗錘，斷送出家人的命根。古佛的家風再次展現，大人的境界完全彰顯。』使得揚子江心，風平浪靜；妙高峰頂，霧散云收。日月增輝，乾坤朗耀。『正在這個時候，祝願聖壽，輔佐皇猷』這句話，該怎麼說呢？『金輪統御三
【English Translation】 English version Jinshan (place name). He visited Dharma Milk (name of a monk) and received the bestowed Faith F拂 (ceremonial whisk). He succeeded to the abbotship of Samadhi Fragrant Forest. During a small Dharma talk, he said, 'If you want to know the true essence of the Great Path, it is inseparable from sound, form, speech, and language.' He picked up his staff and said, 'This is form (色, in Buddhism, refers to all visible things). Seeing it will make you blind.' He struck the ground once and said, 'This is sound (聲, in Buddhism, refers to all audible things). Hearing it will make you deaf.' Transcending these two paths is like a donkey following behind a horse.' He struck the ground again and said, 'Everyone, please return to the meditation hall.' During the evening Dharma talk, he said, 'The entire Tripitaka (大藏教), at every joint and textured pattern, must be thoroughly understood. The eighty-four thousand secret practices, everywhere, must be diligently practiced.' For us monks, our share is to eat the broom handle; there is no other share.' A monk asked, 'Where is the fault?' The Zen master struck him and said, 'The trampling of dragons and elephants (龍象, metaphor for powerful beings) is not something a donkey can bear.' During the Dharma talk, he said, 'Every day is a good day, and today is an especially auspicious time. Pile up firewood and accumulate charcoal, beat the drum and offer sacrifices to the stove god. Today, Xianglin Temple has nothing special to say, just to inform everyone of the established rules. During these ninety days, when you are hungry, you must eat yourself; when you are cold, you must clothe yourself. When things come to pass, you must act yourself.' You cannot shirk responsibility and rely on others. 'Even if an iron-faced messenger comes to invite you, you must go yourself.' Why? 'Great matters cannot be done for you by others; small matters you must bear yourself.' The Zen master passed away in the year of Jiyou (己酉) during the reign of Yongzheng (雍正) (1729), at the age of sixty-five. His pagoda was built to the right of Zijin Mountain.
Zen Master Liang Wenquan of Jinshan Temple in Runzhou
During the Dharma talk, he said, 'A solitary peak stands tall, and a thousand mountains bow in reverence; a vast gateway, and ten thousand streams flow in homage. Revealing the true eye of Maheśvara (摩醯首羅天, a protective deity in Buddhism), upholding the grand rules of upward progress. Picking up one opportunity, all opportunities immediately respond; demonstrating one principle, all principles are completely fulfilled.' Bright as the sun, vast as the void. When great function manifests, it does not adhere to rules. Wielding the Vajra sword, eradicating the nests of the holy and the mundane; using extraordinary tongs, severing the life roots of monks. The family style of the ancient Buddhas is displayed again, and the realm of great beings is fully revealed.' Making the heart of the Yangtze River calm and peaceful; the summit of Wonderful Peak, the mist dissipates and the clouds clear. The sun and moon increase in brilliance, and the universe shines brightly. 'At this very moment, wishing for the holy longevity, assisting the imperial plans,' how should this sentence be spoken? 'The golden wheel governs three
千界。寶祚綿延億萬年。
天澤霖禪師法嗣
黃梅槽廠東禪海潮音禪師
示眾。說禪被禪迷。說道被道礙。不如總不提。大家唱個啰啰哩。且道。是何曲調。良久云。和者煩聽者厭。若要不煩不厭。各人自討方便。遂呵呵大笑。下座 示眾。夫參學者。必須具擇法眼。研究自己本地風光。叢林原為淘汰聖賢。居位者。承當法門。上接七佛以前慧命。下開盡未來際眾生眼目。何等大擔子。必堅其骨苦其節。或接得一個半個。自無愧耳 李太守到寺。茶次問。六祖於此舂米得法。有墜腰石一塊在么。師云在。守云。和尚此間。有僧墜得此石么。師云。用墜作么。守云。既為出家苗裔。何得不肯擔荷。師云。怕做祖師。守大笑。
夢庵格禪師法嗣(二人)
京都大覺迦陵音禪師
瀋陽李氏子。母許氏。夢大日輪墜懷而生。年二十四。投高陽毗盧真一和尚剃染。圓具后。參夢庵和尚。庵問。靈云見桃花即不問。因甚元沙道未徹在。師云。老老大大。曏者里納敗闕。庵云。是寔相問。師展坐具云。且蓋覆卻。庵肯之。即付衣拂。命師首眾。出住千佛理安歸宗 上堂。百尺竿頭踏著。最初一步。自然縱橫得妙。天清地寧。晝明夜暗。移易一些子不得。松直棘曲。鳧短鶴長。增減一些子不得。
【現代漢語翻譯】 現代漢語譯本： 千界（指包含無數世界的宇宙）。 愿佛法如寶祚般綿延億萬年。
天澤霖禪師的法嗣
黃梅槽廠東禪海潮音禪師
開示大眾：說禪反而被禪所迷惑，說道反而被道所阻礙，不如什麼都不提，大家一起唱個啰啰哩。 且說，這是什麼曲調？ 良久后說：和聲的人覺得煩，聽的人覺得厭倦。 如果想要不煩不厭，每個人自己去尋找方便之法。 於是呵呵大笑，下座。 開示大眾：參禪學習的人，必須具備選擇佛法的眼力，研究自己本來的面目。 叢林本來就是爲了選拔聖賢。 居於領導地位的人，要承擔起弘揚佛法的責任，上承七佛（過去七位佛陀）以前的智慧命脈，下啟未來無盡眾生的眼目。 這是多麼重大的擔子！ 必須堅定信念，刻苦修行。 如果能接引一兩個有緣人，自己也就無愧於心了。 李太守到寺廟，喝茶時問道：六祖慧能大師當年在這裡舂米而悟道，有一塊墜腰石還在嗎？ 禪師說：在。 太守問：和尚您這裡，有僧人能墜得動這塊石頭嗎？ 禪師說：用墜腰石做什麼？ 太守說：既然是出家的佛門弟子，怎麼能不肯承擔重任呢？ 禪師說：怕做祖師。 太守大笑。
夢庵格禪師的法嗣（二人）
京都大覺迦陵音禪師
是瀋陽李氏之子，母親許氏，夢見大日輪墜入懷中而生。 二十四歲時，投奔高陽毗盧真一和尚剃度出家。 受具足戒后，參拜夢庵和尚。 夢庵問：靈云禪師見到桃花開悟，我不問你這件事。 為什麼元沙禪師說他還沒有完全徹悟呢？ 禪師說：老老大大的人了，還在這裡認輸。 夢庵說：這是真實不虛的提問。 禪師展開坐具說：且用它來遮蓋掩飾一下。 夢庵認可了他，於是將衣缽拂塵交付給他，命他帶領僧眾。 後來出任千佛理安歸宗寺的住持。 上堂開示：在百尺竿頭之上再進一步，最初的一步，自然就能縱橫自如，運用得妙。 天清地寧，白天明亮夜晚黑暗，絲毫不能改變。 松樹挺直，荊棘彎曲，野鴨的腳短，鶴的腿長，絲毫不能增減。
【English Translation】 English version: Thousands of worlds (referring to the universe containing countless worlds). May the Buddha's Dharma, like a precious lineage, extend for billions of years.
Dharma successor of Zen Master Tianze Lin
Zen Master Haichaoyin of Dongchan Temple, Caouchang, Huangmei
Instructing the assembly: Speaking of Zen, one becomes迷 confused by Zen; speaking of the Dao, one becomes obstructed by the Dao. It is better not to mention anything at all. Let everyone sing a 'luo luo li'. Tell me, what kind of tune is this? After a long pause, he said: The harmonizer finds it annoying, and the listener finds it tiresome. If you want to avoid annoyance and weariness, each person should find their own expedient means. Then he laughed heartily and descended from the seat. Instructing the assembly: Those who study Zen must have the eye to discern the Dharma and investigate their own original face. The Sangha is originally for selecting sages. Those who hold positions of leadership must take on the responsibility of propagating the Dharma, inheriting the wisdom lineage from before the Seven Buddhas (past seven Buddhas) and opening the eyes of countless beings in the future. What a great burden! One must strengthen one's bones and endure hardship. If one can guide one or two people with affinity, one will have no regrets. Prefect Li visited the temple. During tea, he asked: When the Sixth Patriarch Huineng (638-713) was pounding rice here and attained enlightenment, is there still a waist-dropping stone? The Zen master said: Yes. The prefect asked: Does your monastery have any monks who can drop this stone? The Zen master said: What is the use of dropping it? The prefect said: Since you are a disciple of the Buddha, how can you refuse to take on heavy responsibilities? The Zen master said: I am afraid of becoming a patriarch. The prefect laughed loudly.
Dharma successor of Zen Master Meng'an Ge (two people)
Zen Master Jialingyin of Dajue Temple in Kyoto
He was the son of the Li family in Shenyang, whose mother, Xu, dreamed of the Great Sun Wheel falling into her womb and gave birth to him. At the age of twenty-four, he went to Gaoyang Pilu Zhenyi and was tonsured and ordained. After receiving the full precepts, he visited Zen Master Meng'an. Meng'an asked: Zen Master Lingyun saw the peach blossoms and attained enlightenment, I won't ask you about this. Why did Zen Master Yuansha say that he had not completely realized it? The Zen master said: You are old and big, and you are still admitting defeat here. Meng'an said: This is a true and honest question. The Zen master spread out his sitting cloth and said: Let's use it to cover it up. Meng'an approved of him, so he handed over his robe and whisk and ordered him to lead the monks. Later, he became the abbot of Qianfo Lian Guizong Temple. Ascending the hall to give instructions: Taking another step on the hundred-foot pole, the first step, one will naturally be able to move freely and skillfully. The sky is clear and the earth is peaceful, the day is bright and the night is dark, and it cannot be changed in the slightest. The pine tree is straight, the thorns are curved, the duck's feet are short, and the crane's legs are long, and it cannot be increased or decreased in the slightest.
通方俊彥。不言而喻。稍若回頭轉腦。未免累他。周行七步底。至今坐不得。面壁九年底。至今行不得。今日馬頭截角。將娑婆擲去他方。妙喜移來此土。如壯士展臂。如獅子游行。更若出來問。何者是建綱宗。何者是振祖風。直須打了。更勘過始得 上堂。諸佛有頂𩕳一機。威音前薦得。灞陵橋上望西川。祖師有末後一句。樓至后踏著。壒𡒁堆頭破畚箕。拈一微塵。塞卻虛空口。不是不能。直須脫卻橐籥。別展神光。爭柰桔槔之士頻逢。抱甕之流罕遇 小參。噓一噓云。三爐力盡。百搭不回。真個是鐵漢。盡大地人。亡鋒結舌。收拾絲綸歸舊隱。任其成龍者昇天。成蛇者竄草。怎柰竹篦子。心內又憤憤悱悱。吹余眼似銅鈴。終不肯作蒲盧。不管相似不相似。覓著一個。便呼之曰類我類我 小參。半千間寮舍。一任經行。百五十火爐。分開打坐。不論南來北來。普同供養。來者飽食高眠。不用肩擔募化。去者亦不索你九十日飯錢。免得人笑小家子樣。果有一個。吃柏林飯。屙柏林屎。不參柏林禪。今日七寶佈施。金繩界道。以為供養。顧左右云。卻是你謾我 小參。拈四大海水歸缽盂里。鬼窟中作受用三昧。拈缽盂歸四大海水。吹余有力。助汝不得。無師智自然智。牛尾巴。一一分明指示。何用紫羅帳里撒珍珠。又笑
【現代漢語翻譯】 現代漢語譯本： 通方俊彥（指精通佛法、才華橫溢的人）。不言而喻。稍微回頭轉腦，未免連累了他。周行七步（佛陀出生時所走的七步）的典故，至今坐不得。面壁九年（達摩祖師面壁九年）的典故，至今行不得。今日馬頭截角，將娑婆世界（指我們所居住的這個充滿煩惱的世界）擲去他方，將妙喜世界（指阿彌陀佛的凈土）移來此土。如壯士展臂，如獅子吼。更若有人出來問，何者是建綱宗（建立宗派的綱領），何者是振祖風（振興祖師的遺風）？直須打了，更勘驗過始得。 上堂：諸佛有頂𩕳（指佛頂上的肉髻，象徵智慧）一機，在威音王佛（過去七佛之一）前就已薦得。灞陵橋上望西川，祖師有末後一句，在樓至佛（過去七佛之一）后才踏著。壒𡒁（指塵土）堆頭破畚箕。拈一微塵，塞卻虛空口。不是不能，直須脫卻橐籥（指風箱，比喻束縛），別展神光。爭奈桔槔（一種汲水工具）之士頻逢，抱甕（抱著水甕）之流罕遇。 小參：噓一噓云，三爐力盡，百搭不回，真個是鐵漢。盡大地人，亡鋒結舌。收拾絲綸歸舊隱，任其成龍者昇天，成蛇者竄草。怎奈竹篦子，心內又憤憤悱悱。吹余眼似銅鈴，終不肯作蒲盧（指葫蘆，比喻無用之物）。不管相似不相似，覓著一個，便呼之曰類我類我。 小參：半千間寮舍，一任經行。百五十火爐，分開打坐。不論南來北來，普同供養。來者飽食高眠，不用肩擔募化。去者亦不索你九十日飯錢，免得人笑小家子樣。果有一個，吃柏林飯，屙柏林屎，不參柏林禪。今日七寶佈施，金繩界道，以為供養。顧左右云，卻是你謾我。 小參：拈四大海水歸缽盂里，鬼窟中作受用三昧（指在充滿煩惱的地方體驗禪定）。拈缽盂歸四大海水，吹余有力，助汝不得。無師智自然智，牛尾巴，一一分明指示。何用紫羅帳里撒珍珠，又笑。
【English Translation】 English version: A man of comprehensive knowledge and outstanding talent. It goes without saying. A slight turn of the head or a shift of the mind would inevitably burden him. The story of walking seven steps (referring to the seven steps taken by the Buddha at birth) cannot be sat upon to this day. The story of facing the wall for nine years (referring to Bodhidharma's nine years of wall-gazing) cannot be walked upon to this day. Today, cutting off the horse's head and trimming its horns, we cast the Saha world (this world of suffering we inhabit) to another realm, and move the Land of Bliss (Amitabha's Pure Land) to this land. Like a strong man stretching his arms, like a lion's roar. If someone were to come out and ask, 'What is the establishment of the lineage's principles? What is the revival of the ancestral tradition?' you must strike him and examine him thoroughly. Ascending the Dharma Hall: The Buddhas have a single opportunity in the crown of their heads (referring to the ushnisha, a protuberance on the top of the Buddha's head symbolizing wisdom), which was recommended before Buddha Vipaśyin (one of the past seven Buddhas). Looking west from the Ba Bridge, the Patriarchs have a final word, which was stepped upon after Buddha Krakucchanda (one of the past seven Buddhas). A broken dustpan on a pile of dust. Picking up a speck of dust, blocking the mouth of emptiness. It's not that it can't be done, but one must cast off the bellows (referring to constraints) and display divine light. It's a pity that those who use the shaduf (a water-drawing tool) are frequently encountered, while those who embrace the urn (carrying a water urn) are rarely met. Small Gathering: Blowing a puff of cloud, the three furnaces are exhausted, and a hundred attempts do not return. Truly, he is an iron man. All the people on earth are speechless. Put away the fishing line and return to the old retreat, letting those who become dragons ascend to heaven, and those who become snakes flee into the grass. How can the bamboo stick not feel resentful in its heart? After blowing, the eyes are like copper bells, and in the end, it refuses to be a gourd (referring to something useless). Regardless of whether it is similar or not, if one is found, he is called 'Like me, like me.' Small Gathering: Half a thousand rooms, allowing free movement. One hundred and fifty stoves, sitting separately in meditation. Regardless of whether they come from the south or the north, universal offerings are provided. Those who come eat their fill and sleep soundly, without having to shoulder burdens and beg for alms. Those who leave are not asked for ninety days' worth of food money, lest people laugh at the petty ways. If there is one who eats Berlin rice, defecates Berlin excrement, and does not participate in Berlin Zen, today, seven treasures are offered, and golden ropes delineate the path, as an offering. Looking to the left and right, he says, 'You are deceiving me.' Small Gathering: Gathering the four great oceans into a bowl, experiencing samadhi (meditative absorption) in the ghost cave (a place full of afflictions). Returning the bowl to the four great oceans, if I had the strength after blowing, I could not help you. The wisdom without a teacher, the natural wisdom, the cow's tail, clearly pointing out each and every thing. Why scatter pearls in a purple silk tent? And laugh.
云。寧在有智人前斬首。莫向無智人前得勝 小參。石上栽花。沙里覓油。心力盡處。自然功不浪施。趙州為沙彌時。德山見龍潭時。玄沙𡎺破腳指時。是心力盡處。若問三大老底功行。吹余祇得將敗壞補敗壞 小參。伎倆不及時。一切處平平坦坦。千人萬人中。不向一人。白馬入蘆花。不背一人。初日照華林。撩鉤搭索。凡聖同居。爭免遞相顢頇。欲追紛飛之心。則紛飛之念自息。須知老僧不在明白里 示眾。三日前棒。克符承當。三日後棒。普化擔荷。正當三日。不為建立宗旨。亦不用諸人成褫。若覷破吹余立地處。小廝兒棒不虛行。若祇恁么上來下去。且放諸人個不抵對罪 與不凡大師。人人盡云。今人不及古人遠矣。據實而論。還是古人不及今人。你看。古人未得見地之先。食惟接氣。日中一食。吃瓔珞。吞橡𣗖。圓木為枕。鶉衣百結。封被去暖。終身不臥。既得之後。水邊林下。甘沉下版。剛被世人知住處。又移茅屋入深山。古人何其愚也。今人未得之先。惟恐食不充口。衣不豐盛。參體面禪。稍不如意。拂袖便去。倒像求他。參禪底一樣。稍得些子。只恨人不知。處處賣弄。眼空四海。妄呵古人。今人何其智也。臨末稍頭。一無得力。暗自悲傷。悔之晚矣。大師。寧為今之古人。不可為古之今人 示冰界
【現代漢語翻譯】 現代漢語譯本 云。寧願在有智慧的人面前被斬首，也不要在沒有智慧的人面前獲得勝利。 小參。在石頭上栽花，在沙子里尋找油。心力耗盡之處，自然功不唐捐。趙州（Zhaozhou，禪宗大師）做沙彌的時候，德山（Deshan，唐代禪宗大師）見到龍潭（Longtan，唐代禪宗大師）的時候，玄沙（Xuansha，唐末五代僧人）𡎺破腳趾的時候，都是心力耗盡之處。如果問三大老（指趙州、德山、玄沙）的功行，吹余（Chuiyu，禪師自稱）我只能將敗壞修補敗壞。 小參。伎倆不及時，一切處平平坦坦。千人萬人中，不向一人（偏袒），白馬入蘆花（比喻難以辨認），不背一人（排斥）。初日照華林（比喻佛法普照）。撩鉤搭索（比喻接引眾生），凡聖同居（凡人和聖人同住）。爭免遞相顢頇（怎麼能避免互相糊塗）。想要追回紛飛的心，那麼紛飛的念頭自然止息。須知老僧不在明白里。 示眾。三日前棒（指過去的棒喝），克符承當（能夠承擔）。三日後棒（指未來的棒喝），普化（Puhua，唐代禪僧）擔荷（承擔）。正當三日（指現在），不為建立宗旨，也不用諸人成褫（成功或失敗）。如果看破吹余（Chuiyu，禪師自稱）我立地之處，小廝兒棒不虛行。如果只是這樣上來下去，且放諸人個不抵對罪。 與不凡大師。人人都說，現在的人不如古人遠矣。據實而論，還是古人不如今人。你看，古人未得見地之前，食惟接氣，日中一食，吃瓔珞（yingluo，古代頸飾），吞橡𣗖（xiangli，橡樹的果實），圓木為枕，鶉衣百結（形容衣服破爛不堪），封被去暖，終身不臥。既得之後，水邊林下，甘沉下版（甘於寂寞）。剛被世人知住處，又移茅屋入深山。古人何其愚也。今人未得之先，惟恐食不充口，衣不豐盛，參體面禪，稍不如意，拂袖便去，倒像求他參禪底一樣。稍得些子，只恨人不知，處處賣弄，眼空四海，妄呵古人。今人何其智也。臨末稍頭，一無得力，暗自悲傷，悔之晚矣。大師，寧為今之古人，不可為古之今人。 示冰界
【English Translation】 English version Cloud. It is better to be beheaded in front of wise men than to be victorious in front of fools. Small Chan session. Planting flowers on stones, seeking oil in sand. Where mental strength is exhausted, natural merit is not wasted. When Zhaozhou (Zen master) was a novice, when Deshan (Tang Dynasty Zen master) saw Longtan (Tang Dynasty Zen master), when Xuansha (monk in the late Tang and Five Dynasties) broke his toe, it was where mental strength was exhausted. If you ask about the merits and practices of the three great elders (referring to Zhaozhou, Deshan, and Xuansha), I, Chuiyu (Zen master referring to himself), can only repair the broken with the broken. Small Chan session. When skills are not timely, everything is flat and even. Among thousands of people, not biased towards one person, a white horse enters reed flowers (a metaphor for being difficult to distinguish), not rejecting one person. The early sun shines on Hualin (a metaphor for the universal illumination of the Buddha's teachings). Hooking and lassoing (a metaphor for receiving sentient beings), ordinary and holy beings live together. How can we avoid being confused with each other? If you want to chase the flying heart, then the flying thoughts will naturally cease. You must know that this old monk is not in clarity. Showing the assembly. The stick three days ago (referring to the past stick), can bear it. The stick three days later (referring to the future stick), Puhua (Tang Dynasty Zen monk) bears it. Right on the third day (referring to the present), not to establish a doctrine, nor to use everyone's success or failure. If you see through where I, Chuiyu (Zen master referring to himself), stand, the little servant's stick will not be in vain. If it's just going up and down like this, then let everyone off the hook for not being able to answer. To Master Bufan. Everyone says that people today are not as good as the ancients. In fact, the ancients are not as good as the people of today. You see, before the ancients gained insight, they only ate to sustain their breath, one meal at midday, eating yingluo (ancient necklace), swallowing xiangli (acorn), using round wood as a pillow, wearing tattered clothes, sealing the quilt to keep warm, and never sleeping for life. After gaining it, by the water and under the forest, they were willing to sink into the lower plate (willing to be lonely). As soon as the world knew where they lived, they moved their thatched huts into the deep mountains. How foolish the ancients were. Before the people of today gained it, they were afraid that they would not have enough to eat and that their clothes would not be abundant. They participated in face-saving Zen. If they were slightly dissatisfied, they would leave with a flick of their sleeves, as if they were asking him to participate in Zen. If they gained a little, they only hated that people did not know, and they flaunted everywhere, looking down on the world and falsely scolding the ancients. How wise the people of today are. At the end, they have no strength, secretly sad, and regret it too late. Master, it is better to be an ancient person of today than to be a modern person of the ancients. Showing Bingjie
侍者。佛佛授受。以法傳法。祖祖相傳。以心印心。今則惟門庭是論。未得入院。如虎視荊州。種種謀為。用勢用力。斷得入院。似蚖蛇戀窟。日日撕挨。除死方休。甚至聚訟興詞。無所不至。但看百丈馬祖黃檗臨濟興化。以至龍池幻祖石頭藥山云巖洞山云居。以至小山書祖。獨不念護祖庭如眼目乎。何其輕如敝屣。數千里外。毫不關心。山僧退千佛院。交與舊住。𢹂杖而出。退柏林院。一缽蕭然。蓋因龍天常住。豈你可以用心用力乎。侍者若要為佛祖兒孫。單于心法上。傳持可也 師晚年。山棲水宿。居無定止。四方徴書交至。概卻之。雍正四年七月二十九日示寂。追封圓通妙智禪師。 賜帑造塔于西山之大覺。有十會語錄。及宗鑒法林。行世。
京都萬壽調梅鼎禪師
楚黃馮氏子。年八歲。于匯源禮石師剃染。于萬杉受具。后參夢庵和尚。庵問黃鶴樓公案。師擬對。庵驀頭棒云。打破黃鶴樓。師當下脫然。呈偈云。黃鶴樓子遭風折。三千諸佛盡活埋。嚇得丈人峰倒卓。錢塘江上吼風雷。庵頷之。后禮五臺回京。上白塔山。忽見雲中日光。得大自在。出住磬山理安柏林萬壽諸剎。小參。南泉提不起。云巖按不下。從朝至暮。婆婆和和。祇如提不起按不下。且道。是甚麼。鏡乃醜婦之冤。智者愚人之患
【現代漢語翻譯】 現代漢語譯本： 侍者，佛佛授受，以法傳法（指佛法代代相傳）。祖祖相傳，以心印心（指禪宗不立文字，直指人心）。如今卻只注重門庭派別之爭，還沒得到寺院的住持之位，就像老虎窺視荊州（比喻覬覦之心），用盡各種手段謀劃爭奪，用盡權勢和力量，一旦得到住持之位，又像蠑螈蛇戀著自己的洞穴（比喻貪戀權位），日日爭鬥撕咬，直到死亡才肯罷休。甚至聚眾爭訟，無所不用其極。但看看百丈懷海禪師、馬祖道一禪師、黃檗希運禪師、臨濟義玄禪師、興化存獎禪師，以及龍池幻祖、石頭希遷禪師、藥山惟儼禪師、云巖曇晟禪師、洞山良價禪師、云居道膺禪師，乃至小山書祖，難道不應該像愛護眼睛一樣守護祖庭嗎？為何如此輕視祖庭，視如敝屣，即使遠在數千里之外，也毫不關心？我（指作者）退出千佛院，交給原來的住持，拄著枴杖離開。退出柏林院，只帶著一個缽，蕭然離去。因為龍天（指護法龍天）是寺院的真正主人，哪裡是你們可以用心用力就能得到的呢？侍者，如果想要做佛祖的真正後代，就應該在心法上傳承，這才是正道。 師父晚年，山棲水宿，居無定所，四方邀請的信件紛紛而至，都被他拒絕了。雍正四年（1726年）七月二十九日圓寂，被追封為圓通妙智禪師，朝廷賜予錢財在西山的大覺寺建造佛塔，有《十會語錄》以及《宗鑒法林》流傳於世。
京都萬壽寺調梅鼎禪師 調梅鼎禪師是楚黃（今湖北黃岡）馮氏之子，八歲時在匯源寺禮石師剃度出家，在萬杉寺受具足戒。後來參訪夢庵和尚，夢庵和尚問他關於黃鶴樓的公案，禪師剛要回答，夢庵和尚劈頭蓋臉就是一棒，說：『打破黃鶴樓！』禪師當下豁然開悟，呈偈語說：『黃鶴樓子遭風折，三千諸佛盡活埋。嚇得丈人峰倒卓，錢塘江上吼風雷。』夢庵和尚點頭認可。後來朝禮五臺山返回京都，登上白塔山，忽然看見雲中的日光，得到大自在。後來出任磬山寺、理安寺、柏林寺、萬壽寺等寺院的住持。小參時說：南泉普愿禪師提不起，云巖曇晟禪師按不下，從早到晚，婆婆媽媽，和和稀泥。就如提不起按不下，且說，這是什麼？鏡子是醜婦的冤家，智慧是愚人的禍患。
【English Translation】 English version: Attendant, the Buddhas transmit and receive, passing on the Dharma (referring to the Dharma being passed down through generations). The ancestors transmit and receive, sealing mind with mind (referring to Zen Buddhism not relying on written words, directly pointing to the human mind). Nowadays, they only focus on the disputes between sects. Not yet obtaining the position of abbot, they are like tigers eyeing Jingzhou (a metaphor for covetousness), using all means to plot and seize it, exhausting power and strength. Once they obtain the position of abbot, they are like salamanders and snakes clinging to their burrows (a metaphor for greed for power), fighting and tearing at each other daily, not stopping until death. They even gather crowds to litigate, stopping at nothing. But look at Zen Master Baizhang Huaihai, Zen Master Mazu Daoyi, Zen Master Huangbo Xiyun, Zen Master Linji Yixuan, Zen Master Xinghua Cunjiang, as well as Ancestor Longchi Huan, Zen Master Shitou Xiqian, Zen Master Yaoshan Weiyan, Zen Master Yunyan Tancheng, Zen Master Dongshan Liangjie, Zen Master Yunju Daoying, and even Ancestor Xiaoshan Shu. Shouldn't they protect the ancestral temple like their own eyes? Why do they despise the ancestral temple so much, regarding it as worn-out shoes, and not caring at all even if it is thousands of miles away? I (referring to the author) withdrew from Qianfo Monastery, handing it over to the original abbot, and left with a staff. I withdrew from Berlin Monastery, leaving with only a bowl, desolate and alone. Because the Dragon Heaven (referring to the Dharma-protecting Dragon Heaven) is the true owner of the monastery, how can you obtain it by using your mind and strength? Attendant, if you want to be a true descendant of the Buddhas, you should inherit the Dharma in mind, that is the right path. In his later years, the Master lived in the mountains and by the water, with no fixed abode. Letters of invitation from all directions arrived one after another, but he refused them all. On the 29th day of the seventh month of the fourth year of the Yongzheng reign (1726), he passed away peacefully and was posthumously honored as Zen Master Yuantong Miaozhi. The court bestowed money to build a pagoda at Dajue Temple in Xishan. The 'Ten Assemblies of Sayings' and 'Zongjian Falin' are passed down in the world.
Zen Master Diao Meiding of Wanshou Temple in Kyoto Zen Master Diao Meiding was the son of the Feng family of Chuhuang (now Huanggang, Hubei). At the age of eight, he was tonsured at Huiyuan Temple by Master Shi, and received the full precepts at Wanshan Temple. Later, he visited the monk Meng'an. Monk Meng'an asked him about the public case of the Yellow Crane Tower. As soon as the Zen master was about to answer, Monk Meng'an hit him on the head with a stick and said, 'Break the Yellow Crane Tower!' The Zen master suddenly became enlightened and presented a verse saying, 'The Yellow Crane Tower was broken by the wind, and three thousand Buddhas were buried alive. The old man peak was frightened to stand upside down, and the Qiantang River roared with thunder.' Monk Meng'an nodded in approval. Later, he returned to Kyoto after paying homage to Mount Wutai and climbed Baitashan (White Pagoda Mountain). Suddenly, he saw the sunlight in the clouds and attained great freedom. Later, he served as the abbot of Qingshan Temple, Lian Temple, Berlin Temple, Wanshou Temple, and other temples. During a small gathering, he said: Zen Master Nanquan Puyuan cannot lift it up, Zen Master Yunyan Tancheng cannot press it down, from morning to night, like an old woman, mixing mud. Just like not being able to lift it up or press it down, then tell me, what is this? A mirror is the enemy of an ugly woman, and wisdom is the misfortune of a fool.
佛成道日早參。六年凍得嘴都盧。伎窮力盡何所圖。摘得毛頭星一顆。半裝門面半遮羞。祇今片雪長空布。上下通明總一般。更要開眼求別見。敢保證取在驢年 早參。入水不動波。入林不動草。因甚踏著南邊動北邊。自代云。住持事繁。乃云。終日東去西去。腳跟下尚未移著一步。連朝說古說今。舌尖上喜無半點。祇如春鳥咸鳴。春風和暢。還當得西來祖意也無。三世諸佛不知有。黧奴白牯卻知有 晚參。世尊夜半明星一睹。迦葉人天拈花一笑。六祖隔壁經聲一聞。者三個漢。眼見是實。耳聞是虛。口是禍門。汝諸人。離此三處。且作么生與萬壽契證。三點如流水。曲似刈茆鐮 晚參。品律調于長夏。猶恐禪床震動。施棒喝于風前。以致法堂前草深一丈。汝諸人。凈潔打疊上來。面赤不如語直。山門前。禪堂后。蒼松翠蓋之下。石洞清幽之間。抖擻通身臭氣。走出無位真人。池沼觀鱗。波面生紋。隨流得妙。無喜無嗔。年來疏懶無餘說。笑指薰風殿閣生 師七旬。因疾奏退。至旃檀靜養。一日告眾曰。海上橫撐沒底船。神頭鬼面已多年。而今捩轉娘生鼻。一任諸方取次傳。安坐而化。全身塔于磬山。
越鑒徹禪師法嗣
杭州理安佛日羲禪師
江西陳氏子。投毓明老宿。剃染圓具。后參越鑒和尚。
【現代漢語翻譯】 現代漢語譯本 佛成道日早參。六年凍得嘴都盧。伎窮力盡又能如何呢？摘得毛頭星一顆，半用來裝飾門面，一半用來遮掩羞愧。如今一片雪花布滿長空，上下通明都是一樣的。如果還要睜大眼睛去尋求其他的見解，我敢保證要等到驢年才能找到。早參。 入水不動波，入林不動草。為什麼踏著南邊卻動了北邊？自己代說：住持事務繁忙。於是說：整天東去西去，腳跟下卻還沒有移動一步。連續幾天說古說今，舌尖上卻沒有半點喜悅。就像春天的鳥兒都在鳴叫，春風和煦流暢，這能算是西來祖師的意旨嗎？三世諸佛不知道，粗俗的黑牛白牛卻知道。 晚參。世尊（釋迦牟尼佛）在夜晚看見明星而悟道，迦葉（摩訶迦葉）在人天大眾中拈花一笑，六祖（慧能）在隔壁聽到經聲而開悟。這三個人，眼見是真實的，耳聞是虛假的，口說是招惹禍患的門。你們這些人，離開這三處，又該如何與萬壽寺契合印證呢？時間流逝迅速，就像彎曲的割草鐮刀。 晚參。品評法律條文在漫長的夏季，還恐怕禪床震動。在風前施加棒喝，以至於法堂前的草都深了一丈。你們這些人，清凈地打理上來，面色發紅不如說話正直。山門前，禪堂后，蒼松翠蓋之下，石洞清幽之間，抖落通身的臭氣，走出無位真人。在池沼中觀察魚鱗，波面上產生紋路，隨著水流得到妙處，沒有喜悅也沒有惱怒。這些年來疏懶沒有什麼多說的，笑著指向薰風殿閣。 老師七十歲時，因為生病上奏請求退休。到旃檀寺靜養。有一天告訴大家說：海上橫著一艘沒有底的船，神頭鬼臉已經很多年了。現在扭轉了娘生鼻，任憑各方隨意傳揚。安詳地坐化了。全身安葬在磬山。 越鑒徹禪師的法嗣 杭州理安佛日羲禪師 江西陳氏的兒子。投靠毓明老宿，剃度染衣圓滿具足。後來參拜越鑒和尚。
【English Translation】 English version Early morning meditation on the day of Buddha's enlightenment. After six years of freezing, my lips are chapped. With skills exhausted and strength depleted, what can I do? I pluck a single star, using half to adorn my face and half to conceal my shame. Now, a single snowflake blankets the sky, illuminating everything equally. If you still seek a different view with wide-open eyes, I dare say you'll only find it in the year of the donkey. Early morning meditation. Entering the water, the waves do not stir; entering the forest, the grass does not move. Why is it that stepping on the south side causes the north side to move? Speaking for himself: the abbot's affairs are busy. Thus he says: all day going east and going west, yet his feet have not moved a single step. Day after day speaking of the past and the present, yet his tongue holds no joy. Just like the spring birds all singing, the spring breeze gentle and smooth, can this be considered the meaning of the ancestral teacher from the West? The Buddhas of the three worlds do not know it, but the coarse black cow and white cow do know it. Evening meditation. The World Honored One (Sakyamuni Buddha) saw a star at night and attained enlightenment, Kashyapa (Mahakasyapa) smiled while holding up a flower among humans and gods, the Sixth Patriarch (Huineng) heard the sound of the sutra next door and became enlightened. These three people, what is seen with the eyes is real, what is heard with the ears is false, and what is spoken with the mouth is the gate of disaster. You people, leaving these three places, how will you align and certify with Wanshou Temple? Three points are like flowing water, curved like a sickle for cutting thatch. Evening meditation. Judging the precepts and regulations during the long summer, still fearing that the meditation bed will shake. Applying blows and shouts in front of the wind, resulting in the grass in front of the Dharma hall growing a foot deep. You people, come up cleanly and neatly, a red face is not as good as straight talk. In front of the mountain gate, behind the meditation hall, under the green canopy of pine trees, in the secluded stone cave, shake off the stench of your whole body and walk out the True Person without Position. Observing the scales in the pond, ripples appear on the surface of the water, obtaining the subtlety by following the flow, without joy or anger. These years I have been lazy and have nothing more to say, smiling and pointing to the warm breeze rising from the palace halls. When the teacher was seventy years old, he requested retirement due to illness. He went to the Chandana Temple to recuperate. One day he told everyone: A bottomless boat lies across the sea, with ghostly faces for many years. Now I have twisted my original nose, letting all directions spread it as they please. He passed away peacefully while sitting. His whole body was buried in Qingshan. Dharma heir of Zen Master Yue Jianche Zen Master Fouri Xi of Li'an Temple in Hangzhou A son of the Chen family from Jiangxi. He joined the old monk Yuming, was tonsured, dyed his robes, and was fully ordained. Later, he visited the monk Yue Jian.
命充記錄。久之。遂承印可 小參。鴟吻運大神通。咬斷佛殿脊樑。醯雞作大佛事。掀翻庫房醋甕。合掌曰。是故我今應當歸命禮敬。多陀阿伽度阿羅訶三藐三菩陀。若曰三大阿僧祇劫而修而證。則吾豈敢。明羲造妄業。應招惡報。入阿鼻獄去也。且道。其中還受用么。揮拂子云。風澹盪兮。我心暢兮。少間與諸公。坐松巔閣。煮法雨泉。看洛陽春色。各各鬮韻賦詩一首。若無采毫角勝。恐令花返笑人 小參。藥嶠之堂。多時不上。鹽官之鼓。久矣停撾。其柰雲門扇子。一時惡發。𨁝跳上三十三天。鼓黑風澍㵡雨。就向雨點裡。展大法輪。說大法要。不惟淅淅瀝瀝。鐺鐺滴滴。文身粲然。句義炳然。抑且沖沖軸軸。漩漩澓澓。鐺澎湃灌注河山。終晨夕而不止。遂豎拂云。明羲手裡拂子。忍俊不禁。要與攙行奪市。但就十笏堂前。入不動地三昧。掃云葉而靈天容。只憑少女。御日輪而搖岳面。惟仗羲和。明晨普請。搬出山前大石頭哂㫰 小參。一人住于妙高峰頂。卻在海底算沙。一人住于金剛水際。卻在銀漢泛槎。一人住於半虛空里。卻在舜若多神眼底栽花。三人若到理安。總與三十拄杖。何謂。剪盡霜前竹。臨溪不化龍 小參。一片秋云薄蟬翼。風高吹貼千尋壁。欲磨堅玉寫微吟。寄與天涯李八伯。八伯八伯知未知。
天涯流落露涼時。歸去來須趁早。莫待砧聲催。嚴霜殞秋草 師于乾隆壬申八月十七日示寂。世壽七十。僧臘五十一。塔建蓮花峰之陽。
南谷穎禪師法嗣
杭州崇福靈鷲誠禪師
臺州寧海謝氏子。年十九。剃染圓具。后參南谷和尚。谷問。作么生轉得山河大地。歸自己。師云。喚甚麼作山河大地。谷云。放汝三十棒。谷又問。作么生轉自己。歸山河大地。師云。將甚麼喚作自己。谷云。放汝三十棒。師作舞而出 上堂。世尊在因地中。捨生身而求半偈。山僧有一全偈。若人舍半身。即與他說。忽有人道。我無眼耳鼻舌身意。舍個甚麼。山僧拄杖。痛與三十。崇福門下。那許坐在者個境界 佛成道日小參。舉世尊悟道因緣畢。乃云。山僧昨夜亦睹明星悟道。上不見天。下不見地。覓一切眾生。了不可得。覓智慧德相。了不可得。覓妄想執著。了不可得。諸人向山僧悟處薦得。堪與佛祖為師。向世尊悟處薦得。堪與人天為師。向今日說處薦得。自救不了 解二七小參。第一七鳴鐘擊鼓。諸人向鐘鼓聲里。得個訊息。即今二七圓滿。汝諸人。猛參實究。佛在你前。祖在你后。要行行不得。要住住不得。檢到十分。靈亦十分。高峰老祖道。盡大地是個火坑。得何三昧。不被燒卻。作倒身勢云。明日臺山大
【現代漢語翻譯】 現代漢語譯本 天涯漂泊，如露水般寒涼的時節。回去應該趁早，不要等到砧聲催促，嚴霜摧殘秋草。（師父）于乾隆壬申年（1752年）八月十七日圓寂，世壽七十歲，僧臘五十一歲，塔建在蓮花峰的南面。
南谷穎禪師的法嗣
杭州崇福靈鷲誠禪師
臺州寧海謝氏之子，十九歲時剃度出家，受具足戒。後來參拜南谷和尚。南谷問：『如何才能將山河大地轉為自己所有？』禪師說：『用什麼來稱作山河大地？』南谷說：『打你三十棒！』南谷又問：『如何才能將自己轉為山河大地？』禪師說：『用什麼來稱作自己？』南谷說：『打你三十棒！』禪師作舞蹈狀而出。上堂時說：『世尊在因地中，捨棄生命來求半句偈語。山僧我有一句完整的偈語，如果有人捨棄半個身體，我就為他說。』忽然有人說：『我沒有眼耳鼻舌身意，捨棄什麼呢？』山僧我就用拄杖，狠狠地打他三十下！崇福門下，不允許有人坐在這個境界里。』佛成道日小參時，舉世尊悟道因緣完畢，於是說：『山僧我昨夜也睹明星而悟道，上不見天，下不見地，尋找一切眾生，完全不可得，尋找智慧德相，完全不可得，尋找妄想執著，完全不可得。諸位如果能在我悟道之處領會，堪可做佛祖的老師；如果在世尊悟道之處領會，堪可做人天的老師；如果在今天所說之處領會，連自救都做不到。』解二七小參時說：『第一七鳴鐘擊鼓，諸位如果能從鐘鼓聲里得到訊息，現在二七圓滿。你們各位，猛烈參究，切實探究，佛在你前面，祖師在你後面，想要走走不了，想要住住不了，檢查到十分，靈驗也十分。高峰老祖說：『整個大地是個火坑，得到什麼三昧，才不會被燒掉？』』作倒身之勢說：『明日臺山大』
【English Translation】 English version Drifting in the world, the time is as cold as dew. Returning should be done early, do not wait for the sound of the砧 (zhēn, a block for beating cloth) to urge you, and the severe frost withers the autumn grass. The master passed away on the 17th day of the eighth month of the Ren Shen year (1752) of the Qianlong reign. His earthly age was seventy, and his monastic age was fifty-one. The pagoda was built on the south side of Lotus Peak.
Dharma heir of Zen Master Nangu Ying
Zen Master Cheng of Lingjiu Temple, Chongfu, Hangzhou
A son of the Xie family of Ninghai, Taizhou. At the age of nineteen, he shaved his head and received full ordination. Later, he visited the Nangu (South Valley) Abbot. Nangu asked, 'How can you transform the mountains, rivers, and earth into yourself?' The master said, 'What do you call mountains, rivers, and earth?' Nangu said, 'I'll give you thirty blows!' Nangu then asked, 'How can you transform yourself into mountains, rivers, and earth?' The master said, 'What do you call yourself?' Nangu said, 'I'll give you thirty blows!' The master danced and went out. During the sermon, he said, 'The World Honored One, in his causal stage, gave up his life to seek half a verse. I, the mountain monk, have a complete verse. If someone gives up half of their body, I will speak it for them.' Suddenly someone said, 'I have no eyes, ears, nose, tongue, body, or mind, what can I give up?' I, the mountain monk, would use my staff and give them thirty painful blows! Under the gate of Chongfu, no one is allowed to sit in this state.' During the small assembly on the day of Buddha's enlightenment, after finishing the story of the World Honored One's enlightenment, he said, 'I, the mountain monk, also saw a star last night and attained enlightenment. Above, I do not see the sky; below, I do not see the earth. Searching for all sentient beings, I cannot find them at all. Searching for the virtuous appearance of wisdom, I cannot find it at all. Searching for delusional attachments, I cannot find them at all. If you can understand at the place where I attained enlightenment, you are worthy to be a teacher of Buddhas and Patriarchs. If you can understand at the place where the World Honored One attained enlightenment, you are worthy to be a teacher of humans and devas. If you can understand at the place where I speak today, you cannot even save yourself.' During the small assembly to end the second seven-day period, he said, 'In the first seven-day period, the bell was rung and the drum was beaten. If you can get a message from the sound of the bell and drum, now the second seven-day period is complete. All of you, vigorously investigate and thoroughly explore. The Buddha is in front of you, and the Patriarch is behind you. You want to walk but cannot walk, you want to stay but cannot stay. Examine it thoroughly, and it will be fully effective. Old Ancestor Gaofeng said, 'The entire earth is a fiery pit. What samadhi must one attain to avoid being burned?' He made a gesture of falling backward and said, 'Tomorrow, Mount Tai will be great.'
會有齋 師于康熙六十一年示微疾。偈曰。六十六年。今日為終。來時空手。去亦手空。怡然而逝。塔全身於大雄芝塢。
杭州無幻施居士
閱楞嚴。至見猶離見見不能及。有省。參南谷和尚。呈所得。南曰。適來呈所得。是什麼見。士云。甕中走卻鱉。半夜放烏雞。南可之。
晦石琦禪師法嗣(二人)
杭州天目澹如永禪師
新安俞氏子。依雪崖和尚披緇。參晦石和尚數載。一日于祖塔推門。頓忘身世。呈似琦。琦曰。唱教門中。足可觀光。祖師門下未在師憶興化在大覺棒下。會得臨濟吃棒處底道理。遂知天下老和尚舌頭落處。覆呈琦。琦曰。那裡是趙州趙破臺山婆子處。師曰。趙州亦被我勘破。琦曰。向何處勘破。師喝一喝便出。上堂。法逐心生。心隨法滅。心法兩忘。頭頭漏泄。大花園裡。石筍抽條。四照亭邊。梅枝破雪。庭前露柱已懷胎。情與無情俱饒舌。報君知須辯別。大洋海底起蓬塵。無位真人得一橛 上堂。道本無形。離諸名相。不假修證。豈涉言詮。三世諸佛。望風結舌。歷代祖師。斫額有分。天下老和尚。仰望不及。聖因今日咬定牙關。與諸人和泥合水。擊拂子云。執之失度。必入邪路。放之自然。體無去住。擲拂子云。春水春山無限意。不用安心話別傳。乾隆庚
【現代漢語翻譯】 現代漢語譯本 會有齋 師于康熙六十一年（1722年）示微疾。偈曰：『六十六年，今日為終。來時空手，去亦手空。』怡然而逝，塔全身於大雄芝塢。
杭州無幻施居士
閱《楞嚴經》，至『見猶離見，見不能及』，有所省悟。參南谷和尚，呈所得。南曰：『適來呈所得，是什麼見？』士云：『甕中走卻鱉，半夜放烏雞。』南可之。
晦石琦禪師法嗣（二人）
杭州天目澹如永禪師
新安俞氏子，依雪崖和尚披緇。參晦石和尚數載，一日于祖塔推門，頓忘身世。呈似琦，琦曰：『唱教門中，足可觀光。祖師門下未在師憶興化在大覺棒下，會得臨濟吃棒處底道理，遂知天下老和尚舌頭落處。』覆呈琦，琦曰：『那裡是趙州趙破臺山婆子處？』師曰：『趙州亦被我勘破。』琦曰：『向何處勘破？』師喝一喝便出。上堂：『法逐心生，心隨法滅，心法兩忘，頭頭漏泄。大花園裡，石筍抽條，四照亭邊，梅枝破雪。庭前露柱已懷胎，情與無情俱饒舌。報君知須辯別，大洋海底起蓬塵，無位真人得一橛。』上堂：『道本無形，離諸名相，不假修證，豈涉言詮。三世諸佛，望風結舌，歷代祖師，斫額有分。天下老和尚，仰望不及。聖因今日咬定牙關，與諸人和泥合水。』擊拂子云：『執之失度，必入邪路；放之自然，體無去住。』擲拂子云：『春水春山無限意，不用安心話別傳。』乾隆庚
【English Translation】 English version Hui You Zhai: The master showed slight illness in the 61st year of the Kangxi reign (1722). His verse said: 'Sixty-six years, today is the end. Coming empty-handed, going also empty-handed.' He passed away peacefully, and his entire body was enshrined in a stupa at Daxiong Zhiwu.
Layman Wu Huan Shi of Hangzhou
Reading the Surangama Sutra, when he reached 'seeing is still apart from seeing, seeing cannot reach,' he had an awakening. He consulted with Abbot Nangu, presenting what he had gained. Nangu said, 'Just now you presented what you gained, what kind of seeing is it?' The layman said, 'A turtle escapes from the jar, a black chicken is released in the middle of the night.' Nangu approved of it.
Dharma heirs of Chan Master Hui Shi Qi (two people)
Chan Master Dan Ru Yong of Tianmu Mountain in Hangzhou
A son of the Yu family of Xin'an, he shaved his head and donned robes under Abbot Xueya. He consulted with Abbot Hui Shi for several years. One day, while pushing open the door at the ancestral pagoda, he suddenly forgot his body and life. He presented it to Qi, who said, 'In the teaching lineage, you are worthy of admiration. In the ancestral master's lineage, it is not in the master's memory that Xinghua was under the stick of Dajue, understanding the principle of Linji receiving the stick, and thus knowing where the tongues of the old masters of the world fall.' He presented it to Qi again, who said, 'Where is the old woman of Zhaozhou Zhaopo Taimu Mountain?' The master said, 'Zhaozhou has also been seen through by me.' Qi said, 'Where did you see through him?' The master gave a shout and then left. Ascending the hall, he said, 'The Dharma follows the mind's arising, the mind follows the Dharma's cessation, mind and Dharma both forgotten, leaking out at every turn. In the great garden, stone bamboos sprout, beside the Four Illumination Pavilion, plum branches break through the snow. The dew-covered pillar in front of the courtyard is already pregnant, both sentient and insentient are garrulous. Inform you to know, you must discern, a whirlwind rises from the bottom of the great ocean, the true person without position obtains a fragment.' Ascending the hall, he said, 'The Dao is originally without form, apart from all names and appearances, not relying on cultivation and realization, how could it involve words and explanations. The Buddhas of the three worlds, hearing the wind, tie their tongues, the ancestral masters of past generations, have a share in cutting their foreheads. The old masters of the world, look up and cannot reach. Today, Sheng Yin bites down hard, mixing mud and water with everyone.' Striking the whisk, he said, 'Grasping it, you lose measure, and will surely enter a deviant path; releasing it naturally, the body has no going or staying.' Throwing the whisk, he said, 'Spring waters and spring mountains have boundless meaning, no need to reassure the mind with words of farewell.' Qianlong Geng
子二月八日示寂。塔于本山揚樹坂。
如皋菩提化昱啟禪師
上堂。今日乃釋迦老子二千餘年。周行目顧。七步稱尊。賣弄小兒伎倆底時節。後來看個跛腳阿師道。我當時若見。一棒打殺。與狗子吃。看來雲門。也祇知瞻前。不解顧后。啟上座。今日只將三瓣旃檀。一盆惡水。且道。與雲門大師。同耶異耶。具眼者。試定當看。
形山寶禪師法嗣
杭州聖因悟修明慧禪師
湖廣人。雍正十年。應 詔入京。賜號悟修。並紫衣杖缽。命住聖因 上堂。九天閶闔遇恩隆。今日歸來不借功。一片慈雲騰海國。為霖為雨滿蒼穹。驀豎拄杖云。者里薦得。山僧在汝背後。達磨在汝腳底。皇恩佛恩。一時報得。其或未然。諸人日用堂堂。從何處假借。卓拄杖云。總在吾皇化育中 上堂。正法眼藏。涅槃妙心。日月經天。江河行地。尋常具眼底。說甚金風淡蕩。瞭然無事。那聞蟋蟋吟哦。正恁么時。月明簾外。道合洞上君臣。毒鼓堂前。聲震白拈棒喝。道有道無。黃葉止小兒之啼。說是說非。清風引犀牛之扇。普天匝地。無非自己心光。動轉施為。儘是當人妙用。物我不遷。卷舒自在。十世古今。始終不離於當念。無邊剎境。自他不隔于毫端。於斯會得。靈山一會。儼然未散。
永覺盛禪師法
【現代漢語翻譯】 二月初八示寂。葬于本山揚樹坂。
如皋菩提化昱啟禪師
上堂：今日是釋迦老子（釋迦牟尼佛）二千餘年誕辰。他周行七步，目顧四方，自稱尊貴，不過是賣弄小兒伎倆的時候。後來的跛腳阿師（指雲門文偃禪師）卻說：『我當時若見，一棒打殺，餵狗！』看來雲門（雲門文偃禪師），也只知瞻前，不解顧后。啟上座，今日只將三瓣旃檀（一種名貴的香木），一盆惡水，且說，與雲門大師（雲門文偃禪師）同耶？異耶？有眼力的人，試著判斷看看。
形山寶禪師法嗣
杭州聖因悟修明慧禪師
湖廣人。雍正十年（1732年），應詔入京，賜號悟修，並賜紫衣杖缽，命住聖因。上堂：九天閶闔，蒙受皇恩浩蕩，今日歸來，不靠自身功勞。一片慈雲騰起于海國，化為甘霖，普降蒼穹。』驀然豎起拄杖說：『這裡若能領會，山僧就在你們背後，達磨（菩提達摩）就在你們腳下，皇恩佛恩，一時都能報答。』如果未能領會，諸位日用尋常，又從何處假借？』卓拄杖說：『總在吾皇化育之中。』上堂：正法眼藏，涅槃妙心，如日月經天，江河行地。尋常有眼力的人，說什麼金風淡蕩，瞭然無事。哪裡聽得到蟋蟀的吟叫？正當這個時候，月明簾外，道合洞上君臣，毒鼓堂前，聲震白拈棒喝。說道有道無，黃葉止小兒之啼哭；說是說非，清風引犀牛之扇。普天匝地，無非自己心光；動轉施為，儘是當人妙用。物我不遷，卷舒自在，十世古今，始終不離於當念。無邊剎境，自他不隔于毫端。於此領會，靈山一會（釋迦牟尼佛在靈鷲山說法的大會），依然未散。
永覺盛禪師法
【English Translation】 He passed away on the eighth day of the second month. His stupa is located on Yangshu Slope of this mountain.
Chan Master Qiyu of Putihua, Rugao
Ascending the Dharma Hall: 'Today marks more than two thousand years since the old Shakya (Shakyamuni Buddha) was born. He walked seven steps, gazed around, and proclaimed himself supreme, merely showing off childish tricks. Later, a lame master (referring to Chan Master Yunmen Wenyan) said, 'If I had seen him then, I would have struck him dead with a staff and fed him to the dogs!' It seems Yunmen (Chan Master Yunmen Wenyan) only knew how to look forward, not backward. Abbot Qi, today I will take three petals of sandalwood (a precious fragrant wood) and a basin of dirty water. Tell me, are they the same as or different from Great Master Yunmen (Chan Master Yunmen Wenyan)? Those with eyes, try to discern.'
Lineage of Chan Master Bao of Xingshan
Chan Master Wuxiu Minghui of Shengyin Temple, Hangzhou
A native of Huguang. In the tenth year of Yongzheng (1732), he was summoned to the capital by imperial decree, bestowed the title Wuxiu, and granted a purple robe and staff, and ordered to reside at Shengyin Temple. Ascending the Dharma Hall: 'The gates of heaven open wide, receiving imperial grace. Returning today, I rely not on my own merit. A cloud of compassion rises over the sea, transforming into sweet rain, showering the vast sky.' Suddenly raising his staff, he said, 'If you can understand here, this monk is behind you, and Bodhidharma (Bodhidharma) is beneath your feet. You can repay the Emperor's grace and the Buddha's grace at once.' If you cannot understand, where do you borrow from in your daily lives?' Striking the staff, he said, 'It is all within the Emperor's transformative influence.' Ascending the Dharma Hall: 'The treasury of the true Dharma eye, the wondrous mind of Nirvana, are like the sun and moon traversing the sky, like rivers flowing across the earth. Ordinary people with eyes speak of the gentle golden breeze, of perfect clarity and nothingness. Where can one hear the chirping of crickets? At this very moment, outside the moonlit curtain, the Way aligns with the ruler and ministers of Dongshan; before the poison drum hall, the sound shakes the white-knuckle shouts. Saying there is a Way or there is no Way, yellow leaves stop the crying of children; saying it is right or wrong, a gentle breeze guides the rhinoceros fan. Throughout the universe, there is nothing but the light of one's own mind; every movement and action is the wonderful function of the present person. Things and self do not change, contracting and expanding freely, the past and present of ten lifetimes never leave the present moment. Boundless Buddha lands, self and others are not separated by a hair's breadth. If you understand this, the assembly at Vulture Peak (the assembly where Shakyamuni Buddha preached on Vulture Peak) has not yet dispersed.'
Dharma of Chan Master Yongjue Sheng
嗣
杭州聖因大恒中禪師
桐鄉施氏子。生而茹素。七歲出家。秀水楞嚴寺師祖含明。教之遍讀儒釋等書。穎悟非凡。雍正十年。受 皇戒。后住吉祥院。 恩賜手敕發明本分工夫。及杖缽如意等物。乾隆四年得法。六年主席西湖聖因。十年移主山陰乾峰。旋歸天竺。十六年。翠華南幸。駐蹕寺中。 御製詩章。命師和韻。並邀 御覽。二十二年。移主凈慈。復遇 南巡。獲蒙賜紫。謝 恩上堂。春雨湖山青不斷。曉風湖水碧無波。若作境會。白雲萬里。不作境會。萬里白雲。隨緣適性。猶縱浪之輕舟。靜慮虛襟。若凌空之逸翮。意消能所。情斷是非。了了常知。騰騰任運。春波梅嶼。已為解脫之覺場。塔影鐘聲。便是菩提之妙境。且道。凈慈與聖因。還有分別也無。東澗水流西澗水。南山云起北山云 起七。不快漆桶。秦時𨍏轢。自家鼻孔。阿誰摸索。休向那邊討取。謾從者里卜度。將心比心。豈非大錯。露柱燈籠。觸著磕著。不是鉗錘惡辣。貴要面板脫落 解七。飯里受饑。湖邊叫渴。山上羅魚。空中釘橛。沒撈捷無巴鼻。土麵灰頭徒費力。庭前柏樹子。止止不須說。乾隆三十三年二月一日。師示偈云。五十八年一報周。謝家活計霎時休。披蓑赤腳千峰去。不問蘆塘舊釣舟。擲筆而逝。僧臘五十一。
【現代漢語翻譯】 現代漢語譯本 杭州聖因大恒中禪師
桐鄉施氏之子。天生吃素。七歲出家。在秀水楞嚴寺拜師祖含明為師。含明教他廣泛閱讀儒家和佛家的書籍，他天資聰穎，理解力非凡。雍正十年（1732年），他接受了皇帝親自主持的戒律儀式。之後住在吉祥院。皇帝恩賜手書，闡明本分工夫，以及禪杖、缽盂、如意等物品。乾隆四年（1739年）得法。乾隆六年（1741年）主持西湖聖因寺。乾隆十年（1745年）移居主持山陰乾峰寺，不久后回到天竺寺。乾隆十六年（1751年），皇帝南巡，駐紮在寺中。皇帝御製詩章，命禪師和韻，並邀請皇帝御覽。乾隆二十二年（1757年），移居主持凈慈寺，再次遇到皇帝南巡，榮幸地被賜予紫色袈裟。謝恩上堂時說：『春雨中的湖山一片青翠，綿延不斷，拂曉的湖水碧波盪漾，沒有一絲波瀾。如果執著于外在的境界，就像萬里無雲的晴空。如果不執著于外在的境界，那麼萬里晴空也只是尋常。隨順因緣，適應本性，就像縱情漂流的輕舟。靜心思考，虛懷若谷，就像在天空中自由飛翔的鳥兒。消除能與所的對立，斷絕是與非的執著。清清楚楚地覺知，順其自然地行動。春天的波濤和梅花盛開的島嶼，已經成為覺悟解脫的道場。塔的影子和鐘聲，便是菩提的微妙境界。』那麼請問，凈慈寺和聖因寺，還有分別嗎？東澗的水流向西澗，南山升起雲朵，北山也升起雲朵。敲擊七下。不痛快，就像漆桶一樣。秦時的𨍏轢，自己的鼻孔，誰來摸索？不要向那邊尋求，不要在這裡猜測。以心比心，豈不是大錯特錯？露柱和燈籠，碰到就磕著。不是鉗錘惡毒辛辣，而是要讓你的外皮脫落。解開七個結。飯里受飢餓，湖邊喊口渴，山上捕捉魚，空中釘木樁。沒有撈取的捷徑，沒有可以攀附的把柄，灰頭土臉地白費力氣。庭前的柏樹子，停止吧，不必多說。
乾隆三十三年（1768年）二月初一日，禪師留下偈語說：『五十八年一個輪迴，謝家的活計轉眼成空。披著蓑衣，赤著腳，走向千峰萬壑，不再問蘆葦塘邊舊時的釣魚船。』說完擲筆而逝。僧臘五十一。
【English Translation】 English version Chan Master Dazhong of Shengyin Temple in Hangzhou
A native of the Shi family in Tongxiang. He was a vegetarian from birth. He became a monk at the age of seven. At Lengyan Temple in Xiushui, he studied under his ancestral master Hanming, who taught him to read extensively in Confucian and Buddhist texts. He was exceptionally intelligent. In the tenth year of Yongzheng (1732), he received the imperial precepts. Later, he resided at Jixiang Monastery. He was bestowed with a handwritten edict by the Emperor, elucidating the fundamental practice, as well as a staff, alms bowl, and ruyi scepter. In the fourth year of Qianlong (1739), he attained enlightenment. In the sixth year of Qianlong (1741), he presided over Shengyin Temple in West Lake. In the tenth year of Qianlong (1745), he moved to preside over Qianfeng Temple in Shanyin, and soon returned to Tianzhu Temple. In the sixteenth year of Qianlong (1751), the Emperor made a southern tour and stayed at the temple. The Emperor composed poems and ordered the master to harmonize the rhymes, inviting the Emperor to review them. In the twenty-second year of Qianlong (1757), he moved to preside over Jingci Temple, and again encountered the Emperor's southern tour, and was honored with the gift of a purple robe. In his thanksgiving address, he said: 'The lake and mountains in the spring rain are endlessly green, and the lake water in the morning breeze is blue and waveless. If you cling to external realms, it is like ten thousand miles of clear sky. If you do not cling to external realms, then ten thousand miles of clear sky is just ordinary. Following conditions and adapting to nature is like a light boat drifting freely. Quiet contemplation and a humble heart are like a bird soaring in the sky. Eliminate the duality of subject and object, and sever the attachment to right and wrong. Clearly and constantly know, and naturally act. The spring waves and plum blossom islands have already become the place of awakening and liberation. The shadow of the pagoda and the sound of the bell are the wonderful realm of Bodhi.' Then tell me, is there any difference between Jingci Temple and Shengyin Temple? The water of the east stream flows to the west stream, and the clouds rise from the south mountain and the north mountain. Strike seven times. Not pleasant, like a lacquered bucket. The 𨍏轢 of the Qin Dynasty, whose nose are you groping for? Do not seek over there, do not speculate here. Comparing heart to heart, is it not a great mistake? The pillar and the lantern, bump into them. It is not that the pliers and hammer are vicious and spicy, but that your skin must be peeled off. Untie the seven knots. Suffering hunger in rice, shouting thirst by the lake, catching fish on the mountain, nailing stakes in the air. There is no shortcut to obtain, no handle to cling to, wasting effort with a dusty face. The cypress tree in front of the courtyard, stop, no need to say more.
On the first day of the second month of the thirty-third year of Qianlong (1768), the master left a verse saying: 'Fifty-eight years is a cycle, the Xie family's livelihood vanishes in an instant. Wearing a straw cloak and barefoot, I go to the thousands of peaks and valleys, no longer asking about the old fishing boat by the reed pond.' After saying this, he threw down his pen and passed away. His monastic age was fifty-one.
世壽五十八。建塔慧日峰下。
宇亭尹禪師法嗣
金陵吉祥樸庵修禪師
小參。甜瓜徹蒂甜。苦瓜連根苦。不住兜率天。卻在江寧府。枉勞心終無補。雲門一曲少知音。辜負臘月二十五。
可達杰禪師法嗣
吳陵三昧不物震禪師
佛殿。三寸運算元。六尺拄杖。八十種妙好。三十二真相。理上合事上合。丹霞雖非孝子。雲門豈是忠良 小參。山僧一春以來。拄杖邊撥著一個半個。雖欲大眾知有。且貴正眼流通。何期露柱燈籠。與泰山石敢當。私相竊議云。長老唱道。未幾便恁么施為。寧免笑破胡張三嘴唇。黑李四舌根。以拂子指曰。莫道楊岐山勢險。前途猶有最高峰 韋䭾放下屠刀。是千佛一數。與么人來。如何制度。阿呵呵。賓則始終賓。主則始終主。 卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第十三
維揚嗣祖沙門(寶輪際源高旻了貞)輯
天臺國清 達珍 編
青原下宗鏡七世
破闇燈禪師法嗣(三人)
鹽城永寧式衡權禪師
設供小參。既然不用巴陵語。何必瑯玡三句玄。報答吾師親切處。虛空鼻孔一時穿。只這四句。有玄有要。有正有偏。不會者。一任天上天下。會得者。管取驢年馬年。忽有
【現代漢語翻譯】 現代漢語譯本 世壽五十八歲。在慧日峰下建造佛塔。
宇亭尹禪師的法嗣
金陵吉祥樸庵修禪師
小參開示：甜瓜從瓜蒂到瓜身都甜，苦瓜從根到瓜身都苦。如果執著于兜率天（佛教欲界六天之一，彌勒菩薩的居所），卻身在江寧府（今江蘇省南京市），那麼枉費心思也終究沒有補益。雲門宗（禪宗五家之一）的禪曲很少有人能真正理解，辜負了臘月二十五（可能指某個重要的日子或典故）。
可達杰禪師的法嗣
吳陵三昧不物震禪師
佛殿開示：三寸長的算籌，六尺長的拄杖，八十種微妙的相好，三十二種大丈夫相。從理上說，從事上說，都是契合的。丹霞禪師（唐代禪師，以行為不羈著稱）雖然不是世俗意義上的孝子，雲門禪師（雲門宗創始人）又豈是世俗意義上的忠良？ 小參開示：山僧我這一整個春天以來，用拄杖撥弄著一個半個（指點化弟子）。雖然想讓大眾有所領悟，但更重要的是正眼流通（指正確的禪宗見解得以傳播）。哪裡想到露柱（柱子）和燈籠，與泰山石敢當（一種鎮宅辟邪的石碑）私下議論說，長老唱的調子，沒過多久就這麼做了，難道不怕笑掉胡張三的嘴唇，黑李四的舌頭？（指責長老言行不一）。用拂子指著說：不要說楊岐山（江西萍鄉楊岐山，楊岐派的祖庭）的山勢險峻，前途還有更高的山峰。 韋馱（佛教護法神）放下屠刀，是千佛之一。這樣的人來了，該如何對待？阿呵呵。作為賓客，始終是賓客；作為主人，始終是主人。 《卍新續藏》第85冊 No. 1587 《正源略集》
《正源略集》卷第十三
維揚嗣祖沙門（寶輪際源高旻了貞）輯
天臺國清 達珍 編
青原下宗鏡七世
破闇燈禪師的法嗣（三人）
鹽城永寧式衡權禪師
設供小參開示：既然不用巴陵禪師（唐代禪師）的語言，何必說瑯琊慧覺禪師（宋代禪師）的三句玄語？報答我老師的親切教誨，就要將虛空的鼻孔一時穿透（指領悟真理）。僅僅這四句話，有玄妙，有要點，有正，有偏。不理解的人，任憑他在天上天下；理解的人，管保他等到驢年馬月（指遙遙無期）也能開悟。忽然有...
【English Translation】 English version His age at death was fifty-eight. A pagoda was built at the foot of Mount Hui Ri.
Disciple of Chan Master Yuting Yin
Chan Master Jilin Jixiang Pu'an Xiu
Short Dharma Talk: The sweet melon is sweet from stem to tip, the bitter melon is bitter from root to stem. Dwelling in Tushita Heaven (one of the six heavens in the desire realm of Buddhism, the abode of Maitreya Bodhisattva), yet being in Jiangning Prefecture (now Nanjing City, Jiangsu Province), is ultimately futile. Few truly understand the Chan song of the Yunmen School (one of the five houses of Chan Buddhism), failing to appreciate the twenty-fifth day of the twelfth month (possibly referring to an important date or allusion).
Disciple of Chan Master Keda Jie
Chan Master Wuling Sanmei Buwu Zhen
Dharma Talk in the Buddha Hall: A three-inch counting stick, a six-foot staff, eighty kinds of excellent marks, thirty-two major marks. In terms of principle, in terms of phenomena, they are all in accord. Although Chan Master Danxia (a Chan master of the Tang Dynasty, known for his unconventional behavior) was not a filial son in the conventional sense, how could Chan Master Yunmen (founder of the Yunmen School) be a loyal subject in the conventional sense? Short Dharma Talk: Since the beginning of spring, this mountain monk has been using his staff to guide one or two (referring to instructing disciples). Although I wish for the assembly to understand, what is more important is the unobstructed flow of the true Dharma eye (referring to the correct Chan Buddhist understanding being spread). Who would have thought that the pillar and the lantern, along with Taishan Shigandang (a stone tablet used to ward off evil spirits), would secretly discuss, saying, 'The abbot's teachings soon lead to such actions; how can he avoid being laughed at by Hu Zhangsan's lips and Hei Lisi's tongue?' (criticizing the abbot for not practicing what he preaches). Pointing with the whisk, he said: 'Do not say that the mountain of Yangqi (Yangqi Mountain in Pingxiang, Jiangxi, the ancestral home of the Yangqi School) is dangerous; there are still higher peaks ahead.' When Weituo (a Buddhist guardian deity) puts down the butcher knife, he is one of the thousand Buddhas. How should such a person be treated? Aha ha. As a guest, always a guest; as a host, always a host. Supplement to the Buddhist Canon, Vol. 85, No. 1587, Abridged Collection of Zhengyuan
Abridged Collection of Zhengyuan, Volume 13
Compiled by Shramana Sizu of Weiyang (Baolun Jiyuan Gaomin Liao Zhen)
Edited by Dazhen of Guoqing Temple, Tiantai
Seventh Generation of Qingyuan Xingsi's Lineage
Disciples of Chan Master Po'an Deng (three people)
Chan Master Shiheng Quan of Yongning Temple, Yancheng
Dharma Talk at a Meal Offering: Since we do not use the language of Chan Master Baling (a Chan master of the Tang Dynasty), why speak of the three mysterious phrases of Chan Master Langye Huijue (a Chan master of the Song Dynasty)? To repay my teacher's kind teachings, one must pierce through the nostrils of emptiness at once (referring to realizing the truth). In just these four sentences, there is mystery, there are key points, there is the correct, there is the biased. Those who do not understand, let them be in heaven and earth; those who understand, I guarantee they will awaken even if it takes until the year of the donkey and the month of the horse (referring to a very long time). Suddenly there is...
個漢出來道。長老也是因風縱火。山僧只向他說。豈不聞。啼得血流無用處。管他這些杜蠻禪。
平山受宗智旨禪師
據室云。杖卓千峰月。拂招四海云。垂雙無事手。慣點飛龍睛。且道。作么生說個點晴底事。拈杖云。爐鞴初開。三賢膽喪。鉗錘才舉。十聖魂驚。任是釋迦相見。難免棒頭商確綱宗。直饒達磨面會。也須掌下發明妙旨。正是好手手中呈好手。紅心心裡中紅心。
潤州焦山古樵智先禪師
真州張氏子。年十一。投焦山松寥閣出家。首參問石乘無得聞。破闇燈初主焦山。乃依之。閱雪巖欽問高峰。無夢無想主人公在什麼處因緣。疑甚。行坐不安。忽一日登山。失足傾仆。豁然大徹。從上一切公案。瞭如指掌。燈命充監院。後燈之三祖。命師繼席 上堂。海云連岫出。江水逐波來。分明都說盡。何必更疑猜。喝一喝 結制。打開爐鞴𦦨騰騰。烹煉英雄最上乘。頭角猙獰平墮陷。爪牙威猛不須矜。拿云攫霧橫身透。退水藏麟奮力登。鉤搭不回真錯過。曝腮點額自相憎。擊拂子下座 上堂。佛祖大因緣。人天不可測。鯤出海為鵬。自得扶搖力。株守于寒巖。如蚖蛇戀窟。峭拔本產生。孤危亦不立。是山野之徹骨。乃從上之秘密。木人笑呵呵。畢竟是何物。以拂子當空畫○⊙。復抹卻曰
【現代漢語翻譯】 現代漢語譯本： 一個漢子走出來說道：『長老也是因為風勢才放火的。我只對他說：難道沒聽過嗎？啼出血來也沒用處，管他那些杜蠻禪。』
平山受宗智旨禪師
在方丈室裡說：『禪杖指點千峰的月亮，拂塵招來四海的云。垂下兩隻無事的手，習慣於點飛龍的眼睛。』且說，如何說這『點睛』的事情？拿起禪杖說：『爐火初開，三賢（指佛家三賢位）膽喪；鐵錘才舉，十聖（指佛家十聖位）魂驚。任憑釋迦牟尼相見，也難免棒頭商量綱宗；即使達摩祖師面會，也須掌下發明妙旨。』正是好手手中呈好手，紅心心裡中紅心。
潤州焦山古樵智先禪師
真州張氏之子，十一歲時，投奔焦山松寥閣出家。最初參拜問石乘無，得以聞法。破闇燈（指智先禪師）最初主持焦山，於是依附於他。閱讀雪巖欽的著作，詢問高峰：『無夢無想的主人公在什麼地方？』因此疑惑很深，坐立不安。忽然有一天登山，失足跌倒，豁然大悟，從前的一切公案，都像看自己的手掌一樣清楚。燈命他擔任監院，後來燈的三祖，命令智先禪師繼承席位。上堂說法：『海上的云連線著山峰涌出，江水隨著波浪而來。分明都說盡了，何必還要懷疑猜測？』喝一聲。結制（指禪寺在冬季停止外出參學）：『打開爐火，熱氣騰騰，烹煉英雄最上乘。頭角猙獰，最終也會墮落陷阱；爪牙威猛，也不需要自誇。拿云攫霧，橫身穿透；退水藏麟，奮力攀登。鉤搭不回，真是錯過；曝腮點額，自相憎恨。』擊打拂塵，下座。上堂說法：『佛祖的大因緣，人天都不可測度。鯤魚出海化為鵬鳥，自然獲得扶搖直上的力量。株守在寒冷的巖石上，就像蠑螈蛇戀著自己的洞穴。峭拔挺立，本是天產生就，孤立危聳，也無法長久立足。』這是山野之徹骨的道理，是從上以來（指歷代祖師）的秘密。木人笑呵呵，到底是什麼東西？用拂塵在空中畫一個○⊙，又抹去它說：
【English Translation】 English version: A Han man came out and said, 'The elder set the fire because of the wind. I just told him, haven't you heard? Crying blood is useless, never mind those Du Man Zen.'
Zen Master Shou Zongzhi of Pingshan
In the abbot's room, he said, 'The staff points to the moon on a thousand peaks, the whisk summons the clouds of the four seas. Dropping the two hands of no business, he is accustomed to dotting the eyes of flying dragons.' And how to speak of the 'dotting the eyes' matter? Picking up the staff, he said, 'When the furnace is first opened, the three worthy ones (referring to the three worthy positions in Buddhism) lose their courage; when the hammer is raised, the ten saints (referring to the ten saintly positions in Buddhism) are shocked. Even if Shakyamuni meets, it is difficult to avoid discussing the fundamental principles with the staff; even if Bodhidharma meets, he must reveal the wonderful meaning under his palm.' It is truly a good hand presenting a good hand, a red heart in a red heart.
Zen Master Gu Qiao Zhixian of Jiao Mountain in Runzhou
A son of the Zhang family in Zhenzhou, at the age of eleven, he went to Songliao Pavilion on Jiao Mountain to become a monk. He first visited and asked Shi Chengwuwu, and was able to hear the Dharma. Po An Deng (referring to Zen Master Zhixian) initially presided over Jiao Mountain, so he attached himself to him. Reading the works of Xueyan Qin, he asked Gaofeng: 'Where is the protagonist without dreams or thoughts?' Therefore, he was deeply suspicious and restless. Suddenly one day, while climbing a mountain, he slipped and fell, and suddenly realized the truth. All the previous public cases were as clear as seeing his own palm. Deng ordered him to serve as supervisor, and later the third ancestor of Deng ordered Zen Master Zhixian to succeed to the seat. Ascending the hall to preach: 'The sea clouds connect with the mountain peaks and surge out, the river water follows the waves and comes. It's all clearly said, why bother to doubt and guess?' Shout. Jie Zhi (referring to the cessation of going out to study in Zen monasteries in winter): 'Open the furnace, steaming hot, refining the most superior vehicle of heroes. With ferocious horns, they will eventually fall into the trap; with fierce claws and teeth, there is no need to boast. Taking clouds and grabbing fog, piercing through the body; retreating water and hiding Lin, struggling to climb. If you don't turn back the hook, you will really miss it; exposing your cheeks and dotting your forehead, you will hate each other.' Strike the whisk and descend from the seat. Ascending the hall to preach: 'The great cause and condition of the Buddha is immeasurable by humans and gods. The Kun fish goes out to sea and transforms into a Peng bird, naturally gaining the power to rise straight up. Sticking to the cold rock is like a salamander snake loving its cave.' Steep and upright, it is inherently accomplished, isolated and dangerous, and cannot stand for long. This is the thorough understanding of the mountains and fields, and it is the secret from above (referring to the past generations of patriarchs). The wooden man laughs heartily, what exactly is it? Draw a ○⊙ in the air with the whisk, and then erase it, saying:
。若持此法印中流。江海魚龍何點額。
元潔瑩禪師法嗣
衡陽云峰佛國頻吉祥禪師
上堂。白椎畢。維那教你諸人。觀第一義。老僧特為舉似。遂作修羅障日月勢曰。還有善觀的么。顧視良久曰。滿船空載月明歸。維那結椎竟。師呵呵大笑。歸方丈 小參。凈土諸佛。是赤窮漢。歷代祖師。是白拈賊。三藏十二部。是破故紙。一千七百則。是系驢橛。山僧不是壓良為賤。只要你諸人灑落無羈作好人去 晚參。以拂子畫<
【現代漢語翻譯】 若能秉持此法印于江河湖海之中，那裡的魚龍又怎會不脫胎換骨，煥然一新呢？
元潔瑩禪師的法嗣
衡陽云峰佛國頻吉祥禪師
上堂說法。白椎儀式完畢后，維那教導各位要觀照第一義諦。老僧我特意為大家提點。於是做出修羅遮蔽日月的姿態說：『還有善於觀照的嗎？』環顧四周良久后說：『滿船空載月光而歸。』維那結束結椎儀式后，禪師哈哈大笑，回到方丈室。
小參時說：『凈土諸佛，都是赤貧之人。歷代祖師，都是空手套白狼的賊。三藏十二部經典，都是破爛的廢紙。一千七百則公案，都是拴驢的木樁。』山僧我不是要壓良為賤，只是要你們各位灑脫無羈，做一個好人。
晚參時，用拂塵畫了一個<
【English Translation】 If one holds this Dharma seal in the rivers and seas, how could the fish and dragons there not shed their old forms and be renewed?
Dharma heir of Chan Master Yuan Jieying
Pin Jixiang, Buddha Country of Yunfeng, Hengyang Chan Master
Ascending the hall. After the white mallet ceremony, the director (Vina) teaches you all to contemplate the first principle. This old monk will especially point it out for you. Then he made a Shura (Asura) gesture obscuring the sun and moon, saying, 'Is there anyone who is good at contemplating?' Looking around for a long time, he said, 'A boat full of emptiness returns with the bright moon.' After the director finished the mallet ceremony, the master laughed loudly and returned to his abbot's room.
During a small gathering, he said, 'The Buddhas of the Pure Land are all penniless. The ancestral teachers of past generations are all thieves who steal with empty hands. The Three Baskets and Twelve Divisions of scriptures are all tattered waste paper. The seventeen hundred koans are all donkey-tethering stakes.' This mountain monk is not trying to oppress the good and treat them as lowly, but just wants you all to be free and unrestrained and become good people.
During the evening gathering, he drew a <
明早出行放喜炮時。你來聽 上堂。摘虎鈴驚群動眾。截驪角水涌波騰。山僧。且不現十二面相見。只好平實商量。不見道。明明無悟。有法即迷。向來佛佛祖祖。俱不曾以實法累贅於人。諸人亦不得作實法領悟。你若解繡鴛鴦。我便金針密度。山僧。數千里水陸間關。來此聚首。不為別事。只要諸人直下承當。赤肩擔荷。紅塵犬吠。吐出祖師眼睛。白畫雞鳴。吞卻嘉州大象。臨危不變的。安著者邊。見義勇為的。下風排列。要知新長老令行一半。
百愚斯禪師法嗣(四人)
松江青龍隆福寒松操禪師
示眾。黃閣簾垂。正不居正。紫羅帳啟。偏不坐偏。正恁么時。還是正耶偏耶。虛空開口笑。子午不相沖 上堂。舉一明三。目機銖兩。十方坐斷。大地全收。猶是釘樁搖櫓。抱橋柱洗腳。況復言中取則。句里呈機。何異鄭州出曹門。南轅而北轍。殊不知當人腳跟下一著子。天地不能包其廣。日月不能並其明。一言迥脫。獨拔今時。塵中作主。化外來賓。雖在途中。不離家舍。是處是彌勒。無門無善財 天中節上堂。一抽三。二抽四。黃牛角向天。八腳垂過鼻。師云。五祖固然逞盡神通。仔細看來。太怯力生。善權不比諸方。水綠山青道泰。千殃百忌無拘。敢教人人瀟灑。何故。家無白澤之圖。必無
如是妖怪。
終南靈源紫谷覺禪師
上堂。舉拂子召眾曰。見么這一著子。與三世諸佛同參。和法界含靈共壽。釋迦不先。彌勒何后。未涉化門。早已漏逗。覿面拈來。目前難構。一心不生。萬法無咎。一念無私。十方通透。描也描不成。畫也畫不就。且道。是甚麼。是無上咒。是無等等咒。
和州含山褒山天鑒暹禪師
掛報鐘小參。大冶爐中得其本。三世諸佛不知有。萬人叢里顯其用。貍奴白牯卻知有。即今體用雙彰。生佛一貫。任扣擊以無虧。歷群音而不亂。到者里。更欠一著子在。大眾且道。欠那一著子。遂擊鐘云。兵隨令轉。將逐符行。
盤山拙庵智樸禪師
自幼有出塵之志。博通經史。閱華嚴經。嘆曰。已觀大海。回視江淮河漢。如溝瀆耳。即出家秉具。參百愚斯于弁山。問。如何是西來的的大意。斯便打出。師疑甚。又一日如前問。復打出。師汗浹背。至第三度。問未畢。斯將手掩其口師豁然大悟。從上佛祖言教。如鏡照像。遂了徹。出住盤谷 上堂。山河大地。常演圓音。萬象森羅。恒談實相。拈拄杖云。者是甚麼相。卓一卓云。者是甚麼音。於此見得聞得。則知諸人耳朵里有觀音。眼睛裡有文殊。二六時中。出出入入。放大光明。現大神變。作諸佛事。從無量
【現代漢語翻譯】 現代漢語譯本 如是妖怪。
終南靈源紫谷覺禪師
上堂。舉拂子召眾曰：『見么這一著子，與三世諸佛（過去、現在、未來）同參，和法界含靈共壽。釋迦（釋迦牟尼佛）不先，彌勒（彌勒菩薩）何后。未涉化門，早已漏逗。覿面拈來，目前難構。一心不生，萬法無咎。一念無私，十方通透。描也描不成，畫也畫不就。』且道，是甚麼？是無上咒，是無等等咒。
和州含山褒山天鑒暹禪師
掛報鐘小參。大冶爐中得其本，三世諸佛（過去、現在、未來）不知有。萬人叢里顯其用，貍奴白牯卻知有。即今體用雙彰，生佛一貫。任扣擊以無虧，歷群音而不亂。到者里，更欠一著子在。大眾且道，欠那一著子？遂擊鐘云：『兵隨令轉，將逐符行。』
盤山拙庵智樸禪師
自幼有出塵之志，博通經史。閱華嚴經，嘆曰：『已觀大海，回視江淮河漢，如溝瀆耳。』即出家秉具，參百愚斯于弁山。問：『如何是西來的的大意？』斯便打出。師疑甚。又一日如前問，復打出。師汗浹背。至第三度，問未畢，斯將手掩其口，師豁然大悟。從上佛祖言教，如鏡照像，遂了徹。出住盤谷。上堂。山河大地，常演圓音，萬象森羅，恒談實相。拈拄杖云：『者是甚麼相？』卓一卓云：『者是甚麼音？』於此見得聞得，則知諸人耳朵里有觀音（觀世音菩薩），眼睛裡有文殊（文殊菩薩），二六時中，出出入入，放大光明，現大神變，作諸佛事。從無量
【English Translation】 English version Such is a monster.
Zen Master Jue of Zigu, Lingyuan, Zhongnan Mountain
Entering the hall, he raised his whisk and summoned the assembly, saying: 'Do you see this move? It is the same participation as the Buddhas of the three worlds (past, present, and future), and shares the same lifespan as all sentient beings in the Dharma realm. Shakyamuni (Shakyamuni Buddha) is not first, Maitreya (Maitreya Bodhisattva) is not last. Before entering the gate of transformation, it has already been revealed. Presented face to face, it is difficult to construct in the present moment. If one thought does not arise, all dharmas are without fault. If one thought is selfless, all directions are transparent.' It cannot be depicted, nor can it be painted. Tell me, what is it? It is the unsurpassed mantra, it is the unequalled mantra.
Zen Master Xian of Tianjian, Baoshan, Hanshan, Hezhou
Hanging the announcement bell for a small gathering. Its essence is obtained from the great smelting furnace, unknown to the Buddhas of the three worlds (past, present, and future). Its function is manifested in the midst of ten thousand people, yet the civet cat and the white ox know it. Now, the essence and function are both manifest, and sentient beings and Buddhas are unified. It remains undiminished no matter how much it is struck, and it is not disordered by the multitude of sounds. Arriving here, one more move is still lacking. Assembly, tell me, what is that one move that is lacking? Thereupon, he struck the bell and said: 'The troops move according to the command, and the generals follow the talisman.'
Zen Master Zhipu of Zhuo'an, Panshan
From a young age, he had the aspiration to transcend the world, and he was well-versed in the classics and histories. Reading the Avatamsaka Sutra, he sighed and said: 'Having seen the great ocean, looking back at the rivers and streams of the Yangtze and Yellow Rivers, they are like ditches.' He immediately left home and received the full precepts, studying with Baiyu Si at Bian Mountain. He asked: 'What is the great meaning of the coming from the West?' Si immediately struck him. The master was greatly doubtful. Again, one day, he asked as before, and was struck again. The master was drenched in sweat. Until the third time, before he finished asking, Si covered his mouth with his hand, and the master suddenly awakened. The teachings of the Buddhas and Patriarchs from above are like a mirror reflecting an image, and he thoroughly understood. He went forth to reside at Pan Valley. Entering the hall, he said: 'The mountains, rivers, and earth constantly proclaim the perfect sound, and all phenomena constantly discuss the true nature.' He raised his staff and said: 'What is this form?' He struck it once and said: 'What is this sound?' If you can see and hear this, then you will know that in everyone's ears there is Guanyin (Avalokiteshvara Bodhisattva), and in their eyes there is Manjushri (Manjushri Bodhisattva). Throughout the twenty-four hours of the day, going out and coming in, they emit great light, manifest great spiritual transformations, and perform the deeds of all Buddhas. From immeasurable
劫來。未曾間斷。大眾還委悉么。一道靈光曾不昧。千差萬別盡圓融。康熙間。師受賜紫衣杖缽。后無疾端坐而化。著存誠錄。行世。
且拙訥禪師法嗣
端州月山洞初度禪師
上堂。野干鳴。獅子吼。韓獹吠。癱子舞。啞子善唱。盲人解睹。良久云。過 小參。香巖聞聲悟道。靈云見色明心。雲門舉手云。觀音菩薩。將錢買胡餅。放下手原來是饅頭。月山則不然。若謂聞聲悟道。須當飯後經行。若欲見色明心。好聲板鳴打坐。且問諸人。月山眉毛還在也無。
萬仞壁禪師法嗣(二人)
龍華湘翁沄禪師
入院晚參。僧問。本是山中人。來作山中主。上下一和同。春風滿寰宇。如何是山中主。師曰。身上毛不出。頭上角不全。曰如何是主中人。師曰。眼見如盲。口說如啞。曰掃盡諸方老婆禪。傑出春山無二主。師打曰。你未有吃棒分在。乃曰。若說佛法。供養大眾。杜䳌聲里春陰老。若說世法。供養大眾。苕水環流波浪深。罄情撥撒。徹底刬除。更須知拄杖頭一竅。卓拄杖曰。看看。拄杖子惡發來也。三十棒要打臨濟廝兒。為他才住個院子。便乃教人成褫。致令普化克符。連日在屋角頭。傾箱傾籠。漏盡傢俬。三十棒要打雪峰個漢。為他才得些。須供養。便對閩王道。自從先德
【現代漢語翻譯】 現代漢語譯本： 劫難來臨，從未間斷。各位還明白嗎？一道靈光從未暗淡，千差萬別都圓融無礙。康熙年間（1662-1722年），師父被賜予紫衣和禪杖、缽盂。之後無疾而終，端坐圓寂，著有《存誠錄》流傳於世。
且拙訥禪師的法嗣
端州月山洞初度禪師
上堂開示：『野干（一種野獸）鳴叫，獅子怒吼，韓獹（一種狗）狂吠，癱子跳舞，啞巴善於歌唱，盲人能夠看見。』良久后說：『過了。』 小參時，香巖（唐代禪僧）聞聲悟道，靈云（唐代禪僧）見色明心。雲門（雲門文偃禪師）舉起手說：『觀音菩薩，用錢買胡餅，放下手原來是饅頭。』月山我卻不這樣說。如果說聞聲悟道，就應當飯後經行。如果想要見色明心，就好好聽著聲板鳴響打坐。且問各位，月山的眉毛還在嗎？』
萬仞壁禪師的法嗣（二人）
龍華湘翁沄禪師
入院晚參時，僧人問：『本來是山中的人，來做山中的主人，上下一團和氣，春風吹滿寰宇。如何是山中的主人？』師父說：『身上沒有毛，頭上角不全。』僧人說：『如何是主人中的人？』師父說：『眼見如同盲人，口說如同啞巴。』僧人說：『掃盡各處的老婆禪，傑出春山沒有第二個主人。』師父打了一下說：『你還沒有捱打的份。』於是說：『若說佛法，供養大眾，杜鵑的叫聲里春天的陰氣漸老。若說世俗之法，供養大眾，苕溪的水環繞流淌，波浪深沉。』傾盡所有，徹底剷除，更要知道拄杖頭上的一竅。拿起拄杖說：『看看，拄杖子要發惡了。三十棒要打臨濟（唐代禪僧）這小子，因為他才住個院子，便教人成佛作祖，以致普化（唐代禪僧）克符，連日在屋角頭，傾箱倒籠，漏盡傢俬。三十棒要打雪峰（唐代禪僧）這個漢子，因為他才得到一些供養，便對閩王說：自從先德
【English Translation】 English version: Coming of tribulations has never ceased. Do you all understand? A single ray of spiritual light has never dimmed, and all differences are perfectly harmonized. During the Kangxi period (1662-1722), the master was granted a purple robe, staff, and alms bowl. Later, he passed away peacefully while sitting in meditation, leaving behind the 'Records of Sincerity' which circulated in the world.
Successors of Chan Master Qie Zhuone
Chan Master Chudu of Yueshan Cave in Duanzhou
In an assembly, he said: 'The jackal howls, the lion roars, the Korean hound barks, the cripple dances, the mute sings well, and the blind can see.' After a long pause, he said, 'Passed.' During a small gathering, Xiangyan (Chan monk of the Tang Dynasty) attained enlightenment upon hearing a sound, and Lingyun (Chan monk of the Tang Dynasty) clarified his mind upon seeing a form. Yunmen (Chan Master Yunmen Wenyan) raised his hand and said: 'Guanyin Bodhisattva, using money to buy sesame cakes, putting down the hand, it turns out to be steamed buns.' I, Yueshan, do not say it that way. If it is said that one attains enlightenment upon hearing a sound, then one should walk after meals. If one wants to clarify the mind upon seeing a form, then one should listen carefully to the sound of the wooden clapper and sit in meditation. Let me ask everyone, does Yueshan still have eyebrows?'
Successors of Chan Master Wanrenbi (two people)
Chan Master Xiangweng Yun of Longhua
During the evening assembly upon entering the monastery, a monk asked: 'Originally a person from the mountains, coming to be the master of the mountains, harmony above and below, the spring breeze fills the universe. What is the master of the mountains?' The master said: 'No hair on the body, no complete horns on the head.' The monk said: 'What is the person among the masters?' The master said: 'Eyes seeing as if blind, mouth speaking as if mute.' The monk said: 'Sweeping away the old woman's Chan from all directions, outstanding in the spring mountains, there is no second master.' The master struck him and said: 'You are not yet worthy of being beaten.' Then he said: 'If speaking of the Buddha-dharma, offering to the assembly, in the voice of the cuckoo, the spring yin grows old. If speaking of worldly dharma, offering to the assembly, the water of the Tiaoxi River flows around, the waves are deep.' Exhausting everything, thoroughly eradicating, one must also know the aperture at the head of the staff. Picking up the staff, he said: 'Look, the staff is about to become evil. Thirty blows should be given to that Linji (Chan monk of the Tang Dynasty) fellow, because he just established a monastery and then taught people to become Buddhas and ancestors, causing Puhua (Chan monk of the Tang Dynasty) to subdue the talisman, day after day in the corner of the house, emptying boxes and baskets, leaking all his possessions. Thirty blows should be given to that Xuefeng (Chan monk of the Tang Dynasty) fellow, because he just received some offerings and then said to the King of Min: Since the previous virtuous one'
山石頭以來。傳此秘密法門。帶累後世。攙行奪市。把白馬老枕邊破木榍。認作他先祖髑髏。更三十棒要打古今知識。為他噇卻常住飯。終日說大法小法。向上向下。山中主主中人。賺引一隊伶俐後生。怖鏡尋頭。無有休歇。諸兄弟。山僧與么提訓。你道。還有為人處也無。擲拄杖曰。一逕直二週遮。好。眼如何亂撒沙。日勢已晚。歸堂喫茶 上堂。豎拄杖曰。拄杖子。頭帶寶冠。身披御服。先天地而不老。後天地而常存。有時突出人前便見千年一遇。如今混俗和光。共你八十三九十四。教你修省。當機覿面提。與你饒益。覿面當機捷。你若不信。驀呈起拄杖曰。看看。變作觀音大士。走入西王母眉毛罅里。說阿字法門去也。卓一卓曰。吽吽。
蘄州歷化雪逵照禪師
臘八上堂。明星午夜光吞月。累及瞿曇叫不徹。智慧德相眚生花。妄想執著紅爐雪。三七猛思惟。頂門重吃楔。法說四十九年。誰肯蹈你覆車之轍。縱饒八萬四千皆鳳毛。三十三人入虎穴。你若到春山手裡。不消一捏。何故。國有憲章。三千條罪。
淑安周禪師法嗣
濟寧彌勒院白獅純禪師
南陽泌水許氏子。母趙氏。依少拜寺主剃染圓具。于破暗燈之弁山。一日看水潦悟。由會得竹篦用處。呈偈曰。鐵輪舉。大地無寸土
【現代漢語翻譯】 現代漢語譯本： 自從山石頭（不詳）以來，就流傳著這種秘密法門，連累了後世，搞得像在市場上爭奪生意一樣。把白馬寺的老枕頭邊上的破木頭楔子，認作是他先祖的頭骨。還要打那些古今的知識分子三十棒，因為他們白吃了常住的飯。整天說大法小法，向上向下。山中的主持和主持身邊的人，騙來一隊伶俐的後生，像在鏡子里找頭一樣，沒有休止。各位兄弟，我這樣提點教訓你們，你們說，還有為人處世的地方嗎？擲下拄杖說：『一條路直走，兩邊都遮住。』好！眼睛怎麼亂撒沙子？天色已晚，回堂喫茶。 上堂。豎起拄杖說：『這拄杖子，頭戴寶冠，身披御服，比天地還早而不老，比天地還晚而常存。』有時突然出現在人前，就好像千年一遇。如今混同於世俗，和你們這些八十三、九十四歲的人一樣，教你們修身反省。當機立斷地提點，給你們好處。當機立斷才能迅速得益。你們若是不信，突然舉起拄杖說：『看看，變成觀音大士，走到西王母的眉毛縫裡，說阿字法門去了。』卓一下說：『吽吽。』
蘄州歷化雪逵照禪師
臘八上堂。明星在午夜發出光芒，吞噬了月亮，連累了瞿曇（釋迦牟尼佛的別稱）叫苦不迭。智慧和德行的表相，就像眼睛生了花，妄想和執著，就像紅爐上的雪。三七二十一天猛烈地思惟，頭頂上又重重地釘入木楔。說了四十九年的法，誰肯蹈你覆車的覆轍？縱然八萬四千法門都像鳳凰的羽毛一樣珍稀，三十三天（佛教術語，欲界六天中的第二天）也像是進入了虎穴。你若到了春山（不詳）手裡，不消一捏。為什麼？國家有國法，三千條罪。
淑安周禪師法嗣
濟寧彌勒院白獅純禪師
南陽泌水許氏之子，母親是趙氏。依少拜寺的主持剃度，受具足戒。在破暗燈的弁山，一天看到水流而悟道。因為領會了竹篦的用處，呈偈說：『鐵輪舉起，大地沒有一寸凈土。』
【English Translation】 English version: Since Mountain Stone (unknown), this secret Dharma gate has been passed down, implicating later generations, causing them to compete like merchants in the market. They mistake the broken wooden wedge beside the old pillow of Baima Temple for the skull of their ancestors. They even want to beat those scholars of ancient and modern times thirty times because they eat the food of the monastery for free. All day long, they talk about the Great Dharma and the Small Dharma, upwards and downwards. The abbot and those around him in the mountain deceive a group of clever young people, searching for their heads in a mirror, without rest. Brothers, I am instructing and teaching you like this. Do you think there is still a way to behave in the world? He threw his staff and said, 'Go straight on one road, blocking both sides.' Good! How can the eyes scatter sand randomly? It's getting late, let's go back to the hall for tea. Ascending the Dharma hall, he raised his staff and said, 'This staff, wearing a jeweled crown and adorned in imperial robes, is older than heaven and earth and yet does not age, and younger than heaven and earth and yet always exists.' Sometimes it suddenly appears before people, like a once-in-a-millennium encounter. Now it mingles with the world, like you eighty-three and ninety-four-year-olds, teaching you to cultivate yourselves and reflect. It points out things decisively at the opportune moment, giving you benefits. Only by being decisive at the opportune moment can you quickly benefit. If you don't believe it, suddenly raise the staff and say, 'Look, it transforms into Avalokiteśvara Bodhisattva (Guanyin, the Bodhisattva of Compassion), walking into the eyebrow slit of the Queen Mother of the West (Xi Wangmu, a goddess in Chinese mythology), to speak the A-character Dharma gate.' He struck it once and said, 'Hum Hum.'
Chan Master Xue Kui Zhao of Lihua in Qizhou
Ascending the Dharma hall on the eighth day of the twelfth lunar month. The bright star emits light in the middle of the night, swallowing the moon, implicating Gautama (another name for Shakyamuni Buddha) to cry out incessantly. The appearance of wisdom and virtue is like flowers growing in the eyes, delusions and attachments are like snow on a red furnace. Vigorously contemplate for twenty-one days, and another wedge is heavily hammered into the top of the head. Having spoken the Dharma for forty-nine years, who would be willing to follow in your overturned cart's tracks? Even if the eighty-four thousand Dharma gates are as rare as phoenix feathers, the Thirty-three Heavens (Buddhist term, the second of the six heavens in the desire realm) are like entering a tiger's den. If you fall into the hands of Chunshan (unknown), it won't take a pinch. Why? The country has laws, three thousand crimes.
Dharma Successor of Chan Master Zhou of Shuan
Chan Master Bai Shi Chun of Miler Temple in Jining
The son of the Xu family of Mishui in Nanyang, his mother was Zhao. He relied on the abbot of Shaobai Temple to shave his head and receive full ordination. At Bian Mountain of Po'an Lamp, he attained enlightenment one day while watching the water flow. Because he understood the use of the bamboo whisk, he presented a verse saying, 'The iron wheel is raised, there is not an inch of pure land on the earth.'
。返魂臺重看取。始信黃連滋味苦。破頷之。后住徑山。乘舟順流而下。誤落水中。乃大徹。偈曰。撞頭百雜碎。落水亦無知。船子離鉤意。夾山吃棒時。走呈淑安和尚。即受印記 暉老先德設茶。請因貓說法。師云。現虎豹形容。兼獅兒躑躅。有時牙張爪露。有時尾掩頭藏。能上樹以安身。解幽室而開眼。捕家中賊。知門外賓。辨的處。身世都忘。遇緣時。腥膻不避。密樞應用。而由己真訣。不傳於外甥。縱饒無事安眠。見者猶然驚異。且道是誰。昔年刀下分身去。今與南泉共體來。
蕃光璨禪師法嗣
吳興金峰古佛燈道驤超禪師
金仙問。情與無情。如何成一體去。師曰。露柱開花。燈籠發笑。仙曰。露柱開甚麼花。師曰。紅白撐空。曰燈籠笑個甚麼。師曰。南泉道的。
䆳谷源禪師法嗣
楚衡西山不韻音禪師
上堂。齋主當仁不讓。費卻許多鹽醬。帶累葫蘆。馬杓特地翻騰。一上九十日中。一任拈匙把箸。但要各人照顧缽囊。動著也三十拄杖。不動著也三十拄杖。不是西山令嚴。要作叢林榜樣 上堂。第一第二。法法全彰。擬議尋思。翻成途轍。風催柳線添長。雨過山容展翠。自是劫前田地。從來古佛威儀。生與無生。惟我知之。妙用神通。有煩聖眾。然則陽春和寡也。
【現代漢語翻譯】 現代漢語譯本： 返魂臺再去看一看，才相信黃連的滋味是苦的。破了下巴之後，後來住在徑山。乘船順流而下，不小心掉入水中，於是大徹大悟。偈語說：『撞頭撞得粉碎，落水也什麼都不知道。船子離鉤的意境，夾山吃棒的時候。』走去呈給淑安和尚，立刻得到印可。暉老先德準備了茶，請禪師因為貓來說法。禪師說：『顯現出虎豹的形態，兼有獅子的威猛。有時張牙舞爪，有時藏頭掩尾。能上樹來安身，能于幽暗之處睜開眼睛。能捕捉家中的賊，能認識門外的賓客。』辨別清楚的時候，身世都忘記了；遇到機緣的時候，腥膻也不迴避。秘密的關鍵在於應用，而真正的訣竅，不傳給外甥。即使無事安眠，看見的人仍然驚異。那麼，（這個貓）是誰呢？（它就是）昔年刀下被斬斷身體的，如今與南泉禪師共同一體的那個（貓）。
蕃光璨禪師的法嗣
吳興金峰古佛燈道驤超禪師
金仙問道：『情與無情，如何成為一體呢？』禪師說：『露柱開花，燈籠發笑。』金仙說：『露柱開什麼花？』禪師說：『紅白相間，撐滿天空。』（金仙）說：『燈籠笑什麼？』禪師說：『南泉禪師說的。』
䆳谷源禪師的法嗣
楚衡西山不韻音禪師
上堂說法：齋主當仁不讓，花費了許多鹽醬，連累了葫蘆和馬勺，特地翻騰了一番。從開始到九十天之中，任憑大家拿匙把筷，但要各人照顧好自己的缽囊。動了也打三十拄杖，不動也打三十拄杖。不是西山寺的規矩嚴厲，而是要作為叢林的榜樣。上堂說法：第一義諦和第二義諦，法法都完全彰顯。如果加以擬議尋思，反而成了歧途。風吹柳條，柳線更長；雨後山色，更加翠綠。這本是劫前（很久以前）的田地，從來具有古佛的威儀。生與無生，只有我知道。妙用神通，有勞各位聖眾。然而，陽春白雪，和者甚寡啊。
【English Translation】 English version: Go back to the Soul-Returning Platform and take another look; only then will you believe that the taste of Coptis chinensis (Huang Lian) is bitter. After his chin was broken, he later resided at Jingshan. While traveling downstream by boat, he accidentally fell into the water and experienced a great enlightenment. He composed a verse saying: 'Crashing my head into a hundred pieces, falling into the water, I knew nothing. The meaning of the boatman releasing the hook, the moment when Jiashan received the staff.' He went to present it to Abbot Shuan, and immediately received his approval. Elder Hui prepared tea and requested the master to give a Dharma talk based on a cat. The master said: 'It manifests the form of a tiger and leopard, and also the majestic movements of a lion. Sometimes it bares its fangs and claws, sometimes it hides its head and tail. It can climb trees to secure itself, and open its eyes in dark rooms. It can catch the thief in the house and recognize the guest outside the door.' When it discerns clearly, it forgets its own existence; when it encounters an opportunity, it does not avoid the stench. The secret key lies in application, and the true secret is not passed on to nephews. Even when it sleeps peacefully, those who see it are still amazed. So, who is it? (It is) the one whose body was cut in two under the sword in the past, and now shares the same body with Nanquan (Nansen) .'
Successor of Chan Master Fan Guangcan
Chan Master Daoxiang Chao, Ancient Buddha Lamp of Jinfeng, Wuxing
Jinxian asked: 'How do sentient and non-sentient beings become one?' The master said: 'The dew pillar blooms, the lantern laughs.' Jinxian said: 'What kind of flower does the dew pillar bloom?' The master said: 'Red and white, supporting the sky.' (Jinxian) said: 'What is the lantern laughing at?' The master said: 'What Nanquan (Nansen) said.'
Successor of Chan Master Suigu Yuan
Chan Master Buyunyin of Xishan, Chuheng
Ascending the hall to preach: The patron is not one to yield, spending so much salt and sauce, implicating the gourd and ladle, specially stirring them up. From the beginning to the ninetieth day, everyone is free to take spoons and chopsticks, but each person must take care of their own bowl and bag. Moving it will result in thirty blows of the staff, and not moving it will also result in thirty blows of the staff. It is not that the rules of Xishan Temple are strict, but it is to serve as an example for the sangha. Ascending the hall to preach: The first and second truths, all dharmas are fully revealed. If you try to analyze and contemplate, you will turn it into a wrong path. The wind urges the willow branches to grow longer; after the rain, the mountain scenery unfolds in green. This is originally the field before the kalpa (aeon), and has always possessed the majesty of the ancient Buddha. Life and non-life, only I know. Wonderful use of spiritual powers, I trouble all the holy assembly. However, the song of 'Yangchun', few harmonize with it.
要將勤補拙。再唱個村田樂。供養大眾去。連敲拂子云。莫怪空疏。
靈𦦨燭禪師法嗣
淮安清江浦洪福隱知聞禪師
晚參。衲僧巴鼻。佛祖心印。青山片片。白雲重重。若向者里。著得隻眼。轉萬象歸自己亦得。轉自己歸萬象亦得。咄咄咄。是何言歟。不可教壞人家男女。召眾曰。屈。
南庵依禪師法嗣
淮安清江檀度天根本禪師
小參。識得一萬事畢。燈籠沿壁上天臺。露柱依舊打瞌睡。山是山水是水。僧是僧俗是俗。如何說得個一底道理。豎拳云。握則成拳。展則成掌。半斤算來。定是八兩 晚參。天寒地凍。虛空藏菩薩。藏身處沒軌跡。日炙風吹。觀世音菩薩。沒軌跡處莫藏身。只得十方通暢。八面玲瓏。呼牛則應之以牛。呼馬則應之以馬。要騎便騎。要下便下。說甚麼張家杓柄長。李家杓柄短。卻要收起大相國寺南廊下王和尚破袈裟。放待春回土暖。黑豆自生芽 小參。諸佛不出世。祖師未西來。佛法遍天下。談玄口不開。卓拄杖云。諸佛出世也。祖師西來也。為甚麼卻無佛法一字可得。復卓一下云。上來無限良因。統惟迴向黧奴白牯。新年頭起居萬福。
天然是禪師法嗣
廣州海幢阿字無禪師
說戒上堂。昨夜燈籠沿露柱。釋迦彌勒相耳語。說
道人人此道同。人人日日怪如許。豎拂子云。大眾還會么。飛塵埃于綠水。撥冰塊于紅爐。像王著刺。獅子哮吼。樹益州之嘉禾。脹懷州之馬腹。無有而有。已看蕭史下瑤臺。有而無有。誰聽陽關吹玉笛。若是逆風鈍鳥。孤負霜林之片葉。須知掛角𦏰羊。難尋獵犬之孤蹤。直得掩室摩竭。杜口毗耶。文殊與普賢。同龕掩耳不徹。惟有優波離尊者。乘時附勢。出來說道。今朝是臘月朔。趁明星未出之時。無佛名無眾生名。不妨且說毗尼。宏通戒法。阿上座。被他抑逼不過。今日作個順水推舟。然不得攀條引例。良久云。驢字未去。馬字到來。參玄上士。切忌疑猜。
竺庵成禪師法嗣
金陵棲霞楚云源禪師
長沙龍氏子。母彭氏。年八歲時。有老僧至。師問。佛名如來。何義也。僧乃摩頂。告眾曰。此曹溪之瑞。非塵世所能留也。順治己丑。師走瀏陽覺恒上人。剃染圓具。后遍參尊宿。師參竺庵成之壽昌。昌問曰。大好山訊息如何。師曰。此去杭城三千里。昌云。且道。無明師翁鼻孔長多少。師曰。御龍橋下水潺潺。昌曰。可惜許多草鞋錢。師云。行人更在青山外。師繼席壽昌。後主棲霞。設四問以驗方來 示眾。究理此事。如兩木鋸火。歇手不得。又如千尺井底求出相似。唸唸無間。方有少分相應。
【現代漢語翻譯】 現代漢語譯本 修道之人所修之道本就相同，但人們卻日日對此感到奇怪。於是豎起拂塵說：『各位，你們明白了嗎？』就像在綠水上揚起塵埃，在紅爐中撥弄冰塊。如同象王被刺，獅子怒吼。又如樹立益州的嘉禾，脹大懷州的馬腹。從無到有，好似已經看到蕭史從瑤臺降臨；從有到無，又有誰在傾聽陽關吹奏的玉笛？如果是逆風而行的遲鈍鳥兒，就會辜負霜林中的一片葉子。要知道掛角的羱羊，難以尋覓獵犬的軌跡。所以要像摩竭那樣閉門不出，像毗耶離那樣閉口不言。即使是文殊（Manjusri，智慧的象徵）與普賢（Samantabhadra，大行的象徵）兩位菩薩，也同在佛龕中掩耳不聞。只有優波離（Upali，持戒第一的弟子）尊者，乘著時勢出來說道：『今天乃是臘月初一，趁著啟明星還未出現之時，既沒有佛的名號，也沒有眾生的名號，不妨且說說毗尼（Vinaya，戒律），弘揚戒法。』阿上座（對資深僧侶的尊稱），被他逼迫得沒有辦法，今日就來個順水推舟。然而不能攀條引例。』良久說道：『驢字還未去掉，馬字又來了。參禪的上士，切忌疑猜。』
竺庵成禪師法嗣
金陵棲霞楚云源禪師
禪師是長沙龍氏之子，母親姓彭。八歲時，有老僧來到家中，禪師問：『佛名如來（Tathagata，佛的稱號），是什麼意思？』老僧於是撫摸他的頭頂，告訴眾人說：『這是曹溪（Caoxi，禪宗六祖慧能弘法的道場）的祥瑞之兆，不是塵世所能留住的。』順治己丑年（1649年），禪師跟隨瀏陽覺恒上人剃度出家。之後遍參各位尊宿。禪師參拜竺庵成禪師于壽昌寺，竺庵成禪師問：『大好山的訊息如何？』禪師回答：『此去杭城三千里。』竺庵成禪師說：『且說，無明師翁的鼻孔有多長？』禪師回答：『御龍橋下的水潺潺流淌。』竺庵成禪師說：『可惜了許多草鞋錢。』禪師說：『行人還在青山之外。』禪師後來繼承了壽昌寺的席位，之後主持棲霞寺，設立四問來檢驗前來求法之人。開示大眾說：『窮究此事，如同兩塊木頭鋸火，一旦停手就無法點燃。又如在千尺井底求出一樣，唸唸無間斷，才能有少許相應。』
【English Translation】 English version The Way that practitioners follow is the same, yet people find it strange every day. He raises the whisk and says, 'Do you all understand?' It's like stirring up dust in green water, or poking ice blocks in a red furnace. Like an elephant king being stabbed, or a lion roaring. Like erecting the auspicious grain of Yizhou, or swelling the horse's belly of Huaizhou. From nothing to something, it's as if we've already seen Xiao Shi descend from Yaotai; from something to nothing, who is listening to the jade flute playing Yangguan? If you are a dull bird against the wind, you will fail the single leaf of the frost forest. You must know that the ibex with horns is difficult to find the lone trace of the hunting dog. One must shut the door like Vimalakirti (Vimalakirti, an important figure in Mahayana Buddhism), and keep silent like Vaishali. Even Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great practice) cover their ears together in the shrine without understanding. Only Venerable Upali (Upali, foremost in upholding the precepts), taking advantage of the situation, comes out and says, 'Today is the first day of the twelfth month, taking advantage of the time before the morning star appears, there is neither the name of Buddha nor the name of sentient beings, we might as well talk about Vinaya (Vinaya, monastic rules), and promote the Dharma of precepts.' Abbot, being forced by him, has no choice but to go with the flow today. However, one cannot cling to branches and cite examples.' After a long silence, he said, 'The character 'donkey' has not yet gone, and the character 'horse' has arrived. Those who study Zen, be careful not to doubt.'
Successor of Zen Master Zhu'an Cheng
Zen Master Chuyun Yuan of Qixia Temple in Jinling
The Zen Master was the son of the Long family of Changsha, his mother's surname was Peng. When he was eight years old, an old monk came to his house, and the Zen Master asked, 'What does the Buddha's name Tathagata (Tathagata, the title of Buddha) mean?' The old monk then stroked his head and told the crowd, 'This is an auspicious sign of Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma), not something that the mortal world can keep.' In the year of Jichou in the Shunzhi reign (1649), the Zen Master followed the Venerable Jueheng of Liuyang to be tonsured and ordained. Later, he visited all the venerable elders. The Zen Master visited Zen Master Zhu'an Cheng at Shouchang Temple, and Zen Master Zhu'an Cheng asked, 'What is the news of the great good mountain?' The Zen Master replied, 'It is three thousand miles from here to Hangzhou.' Zen Master Zhu'an Cheng said, 'Tell me, how long is the nose of the Unenlightened Master?' The Zen Master replied, 'The water under the Yulong Bridge flows gurglingly.' Zen Master Zhu'an Cheng said, 'What a pity for so many straw sandals.' The Zen Master said, 'The traveler is still outside the green mountains.' The Zen Master later succeeded to the seat of Shouchang Temple, and later presided over Qixia Temple, setting up four questions to test those who came to seek the Dharma. He instructed the assembly, 'To thoroughly investigate this matter is like sawing wood to make fire, one cannot stop. It is also like seeking a way out from the bottom of a thousand-foot well, only by being continuous in thought can there be a little corresponding.'
山僧昔年住靜香山。閉關百日。正念堅卓。確乎不拔。曉夜鞭逼。毫無昏散。一夕覓心了不可得。自此胸中洞然無礙。始知萬象之中獨露身。非虛語也。
觀濤奇禪師法嗣
杭州皋亭山顯孝淇園泉禪師
上堂。橫按拄杖曰。皋亭亞劍相待。有不顧危亡者。便請單刀直入。一僧突出便喝。師便打。僧近前。把住拄杖。師曰。作家作家。莫怪適來造次。僧呵呵大笑。師曰。草賊大敗。連棒打出 上堂。若論此事。如握利劍相似。佛來也斬。魔來也斬。僧出問。忽遇寶劍來時如何。師曰。魔佛潛蹤 上堂。汝等恁么簇簇上來。謂。皋亭實有一法與人。你也沒量罪過。我也沒量罪過。以手自指口云。看看。皋亭舌頭在么。一僧方答。師咄曰。合取狗口。
梅逢忍禪師法嗣
吉水龍華子愚喆禪師
上堂。揮拂子云。會么。聲前拋不出。句后不藏形。筍埋千丈節。花放一生心。眾生心內諸佛。時時說法。諸佛心內眾生。處處放光。拈一機。點出生平活眼。千機迸發。施一用。頓開今古心胸。萬用齊彰。奇言妙諦。宣揚不及。棒喝交馳。祇可傍推。驀豎拂子云。清鏡一輪東畔上。照臨原在翠微中 示眾。詩以道志。書以道事。禮以道行。樂以道和。易以道陰陽。春秋以道名分。祇如一大藏教。
【現代漢語翻譯】 現代漢語譯本： 山僧我往年住在清靜的香山，閉關一百天，以堅定的正念，毫不動搖，日夜精進，沒有絲毫的昏沉散亂。一個晚上，我尋覓自心，卻了不可得。從此心中一片空明，毫無阻礙。這才明白『萬象之中獨露身』（指在一切現象中顯露出真我）並非虛言。
觀濤奇禪師的法嗣
杭州皋亭山顯孝淇園泉禪師
上堂說法，橫著拄杖說：『皋亭山像一把利劍等待著你們，有不顧危險不怕死的，就請單刀直入。』一個僧人突然跳出來大喝一聲，禪師就打他。僧人走上前，抓住禪師的拄杖。禪師說：『好手筆，好手筆。』不要怪我剛才魯莽。僧人呵呵大笑。禪師說：『草寇大敗。』連著棍子把他打了出去。上堂說法，如果談論這件事，就像握著一把利劍一樣，佛來了也斬，魔來了也斬。一個僧人出來問：『忽然遇到寶劍來時怎麼樣？』禪師說：『魔和佛都藏起來了。』上堂說法，你們這樣一堆堆上來，說皋亭山確實有一法可以傳授給你們，你們也沒衡量自己的罪過，我也沒衡量自己的罪過。』用手指著自己的嘴巴說：『看看，皋亭山的舌頭還在嗎？』一個僧人剛要回答，禪師呵斥道：『閉上你的狗嘴。』
梅逢忍禪師的法嗣
吉水龍華子愚喆禪師
上堂說法，揮動拂塵說：『明白嗎？』聲音之前拋不出去，語句之後不隱藏形跡。竹筍深埋地下，節節向上；花朵盡情綻放，一生無悔。眾生的心中有諸佛，時時刻刻都在說法；諸佛的心中有眾生，處處都在放光。拈出一個機鋒，點出平生鮮活的眼目；千百個機鋒同時迸發。施展一個作用，頓時打開今古的心胸；萬般作用一起彰顯。奇妙的言語和精深的道理，宣揚也來不及。棒喝交加，只可從旁揣摩。』猛然豎起拂塵說：『清凈的圓鏡從東方升起，照耀四方，本來就在翠微山中。』向大眾開示說：『詩用來表達志向，書用來記載事情，禮用來規範行爲，樂用來調和情感，《易經》用來闡述陰陽，《春秋》用來闡述名分。』就像這一大藏經（佛教經典的總稱）。
【English Translation】 English version: I, a mountain monk, used to live in the quiet Xiangshan (Fragrant Mountain). I secluded myself for a hundred days, with steadfast right mindfulness, unwavering and resolute. I spurred myself on day and night, without the slightest drowsiness or distraction. One evening, I sought my mind but found it utterly unattainable. From then on, my heart was clear and unobstructed. Only then did I understand that 'the self is uniquely revealed amidst all phenomena' is not an empty saying.
Disciple of Chan Master Guantao Qi
Chan Master Quan of Qiyuan, Xiaoxian Temple, Gaoting Mountain, Hangzhou
Entering the hall, he held his staff horizontally and said, 'Gaoting (Mountain name) is like a sword waiting. If there are those who disregard danger and fear not death, then please enter directly with a single blade.' A monk suddenly jumped out and shouted. The master then struck him. The monk stepped forward and grabbed the staff. The master said, 'A master, a master. Don't blame me for being rash just now.' The monk laughed heartily. The master said, 'The bandit army is utterly defeated,' and struck him out with the staff. Entering the hall, he said, 'If we discuss this matter, it is like holding a sharp sword. If the Buddha comes, I will cut him down. If a demon comes, I will cut him down.' A monk came out and asked, 'What if a precious sword suddenly appears?' The master said, 'Demons and Buddhas hide their tracks.' Entering the hall, he said, 'You all come up in such a crowd, saying that Gaoting (Mountain name) truly has a Dharma to give to people. You haven't measured your sins, and I haven't measured my sins.' Pointing to his mouth with his hand, he said, 'Look, is Gaoting's (Mountain name) tongue still there?' As a monk was about to answer, the master scolded, 'Shut your dog mouth.'
Disciple of Chan Master Mei Fengren
Chan Master Zhe of Longhua, Jishui
Entering the hall, he waved his whisk and said, 'Do you understand? It cannot be thrown out before the sound, nor can it hide its form after the phrase. The bamboo shoot buries its joints a thousand feet deep; the flower blooms with all its heart for a lifetime. The Buddhas within the hearts of sentient beings are constantly expounding the Dharma; the sentient beings within the hearts of the Buddhas are emitting light everywhere.' Picking up a koan, he illuminates the living eye of a lifetime; thousands of koans burst forth. Applying a function, he instantly opens the heart and mind of the past and present; myriad functions are manifested together. Wonderful words and profound truths cannot be fully proclaimed. The exchange of blows and shouts can only be inferred from the side.' Suddenly raising his whisk, he said, 'A clear mirror rises in the east, illuminating all around, originally in the midst of the verdant mountains.' Showing the assembly, he said, 'Poetry is used to express aspirations, writing is used to record events, ritual is used to regulate conduct, music is used to harmonize emotions, the Book of Changes is used to explain yin and yang, and the Spring and Autumn Annals is used to explain names and duties.' Just like the entire Tripitaka (the complete collection of Buddhist texts).
以道個甚麼。諸昆仲。切不可認定個光影。門頭汩汩放過。他時後日。被語言文字所賺。五欲八風所吹。煩惱無明所累。莫道佛法無靈驗。龍華不惜口業。更為添個註腳。有問一大藏教以道個甚麼。只向道。虛空百雜碎。廓徹太分明。
巨音選禪師法嗣
金陵天界靈潤機禪師
晚參。捕春光。爛煮無底鐺兒。鳳凰臺一飽。便忘百饑。招梅魄。直用烏有先生。南山蛇子湖狗。出來開口不得。山僧暫將長干塔作棒。令飽者飽開口不得者。痛入骨髓。直下知歸。且道。無面目漢。還甘么。王孫歸未得。愁殺踏青人 晚參。人人盡欲出常流。殊不知披其枝者傷其根。咳唾嘻笑。一飯一啄。差毫釐失千里。摺合終歸炭里坐。怎生消繳。乃撫掌曰。將謂放過相隨來也。雞醯蠛蠓。猿啼鵲噪。皆與遮那妙體。均一色相。雖然。水上卓紅旗。那吒撲帝鐘。著甚來由。有僧才出。師打曰。又來繩上生蛇 上堂。芳草綠落花紅。巧不過是東君。栽者培傾者覆。仁莫大於天地。禪和子家。拋卻三經五論。唸佛一聲。漱口三日。好不快活殺人。若停思佇意。唸佛口可漱。栽者傾者。綠的紅的。怎迴避得及。天界私通車馬。諸人急急著眼。豎拂子曰。明明百草頭。明明祖師意。東君巧。離得這個么。天地仁。離得這個么。若離
【現代漢語翻譯】 現代漢語譯本 說什麼道呢？各位同修，千萬不要執著于光影。不要在門前白白錯過機會。將來，會被語言文字所迷惑，被五欲八風所吹動，被煩惱無明所累。不要說佛法沒有靈驗。龍華（指靈潤機禪師）不惜口業，再為大家新增一個註解：有人問，這一大藏教（佛教經典總集）在說什麼道呢？只回答說：『虛空粉碎，廓然清明。』
巨音選禪師的法嗣
金陵天界寺靈潤機禪師
晚參時說：『捕捉春光，用無底的鍋子好好烹煮。在鳳凰臺飽餐一頓，便忘記了飢餓。招引梅花的魂魄，直接啟用烏有先生（虛構的人物）。南山的蛇和湖裡的狗，出來都說不出話。』我暫且將長干塔當作棒子，讓吃飽的人吃飽，讓說不出話的人，痛入骨髓，當下知道歸宿。那麼，沒有面目的人，還甘心嗎？『王孫歸來未得，愁壞了踏青人。』 晚參時說：『人人都想超出常流，卻不知道披著樹枝的人會傷害樹根。』咳嗽、吐唾沫、嬉笑，一飯一飲，差之毫釐，失之千里。摺合到最後，還是坐在炭堆里，怎麼能消受呢？於是拍手說：『還以為放過你們，你們就跟著來了呢。』雞、醋、蠛蠓（小飛蟲），猿猴啼叫，喜鵲喧鬧，都與遮那（毗盧遮那佛的簡稱，意為光明遍照）的妙體，具有同一色相。雖然如此，『水上豎起紅旗，那吒（佛教護法神）撲打帝鐘』，有什麼來由呢？有僧人剛要出來，禪師就打他說：『又來繩子上畫蛇（比喻多此一舉）。』 上堂時說：『芳草碧綠，落花鮮紅，巧妙不過是東君（春神）。栽種的人培植，傾覆的人推倒，仁愛莫大於天地。』禪和子們，拋棄三經五論（儒家經典），唸佛一聲，漱口三天，真是痛快殺人。如果停下思慮，執著于唸佛，口可以漱凈，但栽種的、傾覆的，綠的、紅的，怎麼能迴避得了呢？天界寺私通車馬，各位要急急睜大眼睛。』豎起拂塵說：『明明百草頭，明明祖師意。』東君的巧妙，能離開這個嗎？天地的仁愛，能離開這個嗎？如果離開
【English Translation】 English version What 'Tao' are we talking about? My fellow practitioners, you must not cling to shadows. Do not let opportunities slip by at the gate. In the future, you will be deceived by language and words, swayed by the five desires and eight winds, and burdened by afflictions and ignorance. Do not say that the Buddha-dharma is not efficacious. Longrun (referring to Chan Master Lingrunji) does not hesitate to create karmic speech, and adds another annotation for everyone: If someone asks, what does this entire Tripitaka (the complete collection of Buddhist scriptures) talk about? Just answer: 'The void is shattered, utterly clear and bright.'
Successor of Chan Master Juyinxuan
Chan Master Lingrunji of Tianjie Temple in Jinling
During the evening meditation session, he said: 'Capture the spring light, and cook it well in a bottomless pot. Have a full meal at Phoenix Terrace, and then forget about hunger. Summon the spirit of plum blossoms, and directly employ Mr. Wuyou (a fictional character). The snakes of Nanshan and the dogs of the lake cannot utter a word when they come out.' I will temporarily use the Changgan Pagoda as a staff, so that those who are full can be full, and those who cannot speak will feel the pain to the bone, and immediately know where to return. So, are those without faces willing? 'The prince has not yet returned, worrying the people who are treading on the green grass.' During the evening meditation session, he said: 'Everyone wants to transcend the ordinary, but they do not know that those who cling to the branches will harm the roots.' Coughing, spitting, laughing, one meal, one drink, a difference of a hair's breadth leads to a loss of a thousand miles. In the end, you will still be sitting in the charcoal pile, how can you bear it? So he clapped his hands and said: 'I thought that if I let you go, you would follow me.' Chickens, vinegar, midges (small flies), monkeys howling, magpies chattering, all have the same appearance as the wondrous body of Vairocana (short for Vairocana Buddha, meaning light that shines everywhere). Even so, 'raising a red flag on the water, Nata (Buddhist protector deity) striking the imperial bell', what is the reason? As soon as a monk was about to come out, the Chan master hit him and said: 'Here comes another one drawing a snake on a rope (meaning doing something superfluous).' During the Dharma talk, he said: 'The fragrant grass is green, the fallen flowers are red, the skill is no more than that of Dongjun (the god of spring). Those who plant cultivate, those who overturn overthrow, and there is no greater benevolence than heaven and earth.' Chan monks, abandoning the Three Classics and Five Treatises (Confucian classics), reciting the Buddha's name once, rinsing their mouths for three days, is truly a delightful way to kill people. If you stop thinking and cling to reciting the Buddha's name, your mouth can be rinsed clean, but how can you avoid the planting, the overturning, the green, and the red? Tianjie Temple is secretly connected to carriages and horses, everyone should quickly open their eyes wide.' Raising the whisk, he said: 'Clearly on the top of every blade of grass, clearly the intention of the Patriarchs.' Can Dongjun's skill be separated from this? Can the benevolence of heaven and earth be separated from this? If separated
這個。當面錯過。
即念現禪師法嗣
曹溪南華大休珠禪師
上堂。僧問。清凈本然。業從何來。師展兩手云。清凈本然。業從何來。乃曰。若恁么問答。直下會得。不落意想。清凈本然。業從何來。然而清凈俱不得。善財彈指見彌勒 示眾。以拄杖擊香桌云。太煞不近人情。動著胡打亂打。未曾讀得古書。不解之乎者也。是以直不藏曲。智者如聾如啞。卓拄杖云。於此薦得。何勞東扯西扯 上堂。姚老今冬六十四。問著生平不知數。自謙老拙百無能。我道其人有大智。西天達磨不會禪。東魯仲尼不識字。山僧倒讀梵本書。卻把張三喚李四。大眾。為甚麼卻把張三喚李四。喝一喝。只許老胡知。不許老胡會。
盟石息禪師法嗣
越州寓山青蓮干𥙿曾禪師
解制上堂。連城之璧。未許稱奇。照乘之珠。何足雲貴。拈拄杖云。偉哉拄杖子。驚群而拔萃。四大海攝入讓鷗池。涓滴不遺。五須彌會歸青玉嶺。了無向背。饒伊結也解也。行也住也。總不易其本位。一顧而山輝。再顧而川媚。歷遍四大部洲。回到八求樓上。閉卻前牕后牕。看取撲地高飛孤鴻一對。卓拄杖云。百雜碎 上堂。者邊那邊。應用無礙。堯舜之君。猶在化位。直饒道得分明。漆桶依然不快。陶彭澤聞鐘皺眉。米南宮
【現代漢語翻譯】 現代漢語譯本： 這個，當面錯過。
即念現禪師法嗣
曹溪南華大休珠禪師
上堂。僧問：『清凈本然，業從何來？』師展兩手云：『清凈本然，業從何來？』乃曰：『若恁么問答，直下會得，不落意想。清凈本然，業從何來？然而清凈俱不得，善財彈指見彌勒（Maitreya）。』示眾，以拄杖擊香桌云：『太煞不近人情，動著胡打亂打，未曾讀得古書，不解之乎者也。是以直不藏曲，智者如聾如啞。』卓拄杖云：『於此薦得，何勞東扯西扯。』上堂。姚老今冬六十四，問著生平不知數。自謙老拙百無能，我道其人有大智。西天達磨（Bodhidharma）不會禪，東魯仲尼（Confucius）不識字。山僧倒讀梵本書，卻把張三喚李四。大眾，為甚麼卻把張三喚李四？喝一喝。只許老胡知，不許老胡會。
盟石息禪師法嗣
越州寓山青蓮干𥙿曾禪師
解制上堂。連城之璧，未許稱奇；照乘之珠，何足雲貴。拈拄杖云：『偉哉拄杖子，驚群而拔萃。四大海攝入讓鷗池，涓滴不遺。五須彌（Mount Sumeru）會歸青玉嶺，了無向背。饒伊結也解也，行也住也，總不易其本位。一顧而山輝，再顧而川媚，歷遍四大部洲，回到八求樓上。閉卻前牕后牕，看取撲地高飛孤鴻一對。』卓拄杖云：『百雜碎。』上堂。者邊那邊，應用無礙。堯舜之君，猶在化位。直饒道得分明，漆桶依然不快。陶彭澤聞鐘皺眉，米南宮
【English Translation】 English version: This, missed face to face.
Successor of Chan Master Jinian Xian
Chan Master Dazhu Zhu of Caoxi Nanhua
Ascended the hall. A monk asked: 'Purity is inherent, where does karma come from?' The Master spread out both hands and said: 'Purity is inherent, where does karma come from?' Then he said: 'If you ask and answer like this, you will understand directly, without falling into conceptual thinking. Purity is inherent, where does karma come from? However, neither purity nor karma can be grasped. Sudhana (Shan Cai) snapped his fingers and saw Maitreya (Maitreya).' Addressing the assembly, he struck the incense table with his staff and said: 'This is too unreasonable, hitting and messing around without ever having read ancient books, not understanding 'zhi hu zhe ye' (classical Chinese particles). Therefore, straightforwardness does not conceal crookedness, and the wise are like the deaf and mute.' He struck the staff and said: 'If you realize it here, why bother pulling east and west?' Ascended the hall. Old Yao is sixty-four this winter, and when asked about his life, he doesn't know the number. He humbly claims to be old and clumsy, with no ability. I say that this person has great wisdom. Bodhidharma (Bodhidharma) of the Western Heaven did not understand Chan, and Confucius (Confucius) of the Eastern Lu did not recognize words. This mountain monk reads Sanskrit books upside down, and calls Zhang San (a common name) Li Si (another common name). Assembly, why call Zhang San Li Si? A shout! Only Old Hu (a term for foreigners, often referring to Bodhidharma) is allowed to know, not allowed to understand.
Successor of Chan Master Mengshi Xi
Chan Master Zeng Qian of Qinglian Yushan, Yuezhou
Ascended the hall after the end of the retreat. The jade of Liancheng is not allowed to be praised as rare; the pearl of Zhaocheng is not worth mentioning as precious. Picking up the staff, he said: 'Great is the staff, startling the crowd and standing out. The four great oceans are absorbed into the gull pond, not a drop is left. The five Mount Sumerus (Mount Sumeru) converge on the Green Jade Ridge, with no front or back. Even if it is bound or unbound, walking or staying, it does not change its original position. One glance and the mountains shine, another glance and the rivers are beautiful, traveling all over the four major continents, returning to the Eight Seeking Tower. Close the front window and the back window, and watch a pair of wild geese flying high to the ground.' He struck the staff and said: 'A hundred pieces of debris.' Ascended the hall. This side and that side, application is unobstructed. Even the rulers Yao and Shun are still in the position of transformation. Even if you speak clearly, the lacquer bucket is still not happy. Tao Pengze frowned when he heard the bell, Mi Nangong
見石而拜 佛成道日上堂。智慧德相。妄想執著。瞎眼波斯。一串穿卻。可憐九轉返魂丹。翻作黧貓老鼠藥。
蔗庵范禪師法嗣
都城安定關華藏懶翁遇禪師
上堂。物物皆能轉。法法無差別。雖然。顯密全該。猶是時人饒舌。惟有觀音大士。還較些子。將錢買胡餅。放下手原來是乾屎橛 上堂。惡人無好夢。至人無細情。若自事事了辨得去。方許你眼歸眼位。耳歸耳位。平地上一任橫行。六門頭隨其互用。復云。為甚麼大鼻頭乙字上大人也不知。參 上堂。拈來放去。直教走殺阇黎。掇五拏三拍。拍都皆是令。雖然。密不通風。儘可容車走馬。且道。無著天親。在忉利天宮。七晝夜通說的。是甚麼法。良久云。適來猶記得。
惟岑嶾禪師法嗣
越州乾峰云怡濌禪師
僧問。未見清化時如何。師云。寶 自生虛壁。曰見后如何。師曰。澄潭影寂寥。
夢庵律禪師法嗣
禹杭寶壽尊道揀禪師
僧問。如何是法身體。師云。日暮千峰冷。曰如何是法身用。師曰。春回萬象新。
青原下宗鏡八世
焦山古樵智先禪師法嗣
鎮江焦山鑑堂德鏡禪師
山陽劉氏子。受具后。參焦山古樵和尚。令看父母未生以前話。三年無所得。將辭去。忽一日
【現代漢語翻譯】 現代漢語譯本 見石而拜：佛成道日上堂說法。智慧和功德的顯現（智慧德相），都是因為妄想和執著所矇蔽。就像瞎眼的波斯人，被一根繩子穿在一起。可憐那九轉還魂丹，反而變成了毒害貓和老鼠的藥。
蔗庵范禪師法嗣
都城安定關華藏懶翁遇禪師
上堂說法：萬物皆能轉化，一切法沒有差別。雖然如此，顯教和密教全部包含在內，仍然是世人饒舌之處。只有觀音大士，還稍微好一些。就像用錢買胡餅，放下手一看，原來是乾屎橛。 上堂說法：惡人沒有好夢，得道之人沒有瑣碎的情感。如果自己事事都能明瞭，才允許你眼歸眼位，耳歸耳位，在平地上任意行走，六根可以隨意互用。又說：為什麼大鼻頭乙字上大人也不知道？參！ 上堂說法：拿來放下，直接累死學禪的人。掇五拏三拍，每一拍都是命令。雖然如此，密不通風，完全可以容車走馬。那麼，無著（Asanga）和天親（Vasubandhu）在忉利天宮，七天七夜所說的，是什麼法？良久說：剛才還記得。
惟岑嶾禪師法嗣
越州乾峰云怡濌禪師
僧人問：未見到清化時是什麼樣子？禪師說：寶藏自然從虛空中顯現。僧人說：見到之後呢？禪師說：清澈的潭水，影子寂靜而空虛。
夢庵律禪師法嗣
禹杭寶壽尊道揀禪師
僧人問：什麼是法身本體？禪師說：日暮時分，千峰寒冷。僧人問：什麼是法身的作用？禪師說：春天到來，萬象更新。
青原下宗鏡八世
焦山古樵智先禪師法嗣
鎮江焦山鑑堂德鏡禪師
山陽劉氏之子。受戒后，參拜焦山古樵和尚，讓他參看父母未生之前的狀態。三年沒有領悟，準備告辭離去，忽然有一天...
【English Translation】 English version Bowing to a stone: Giving a sermon on the day of Buddha's enlightenment. Wisdom and virtuous appearances (智慧德相, wisdom and virtuous appearances) are obscured by delusion and attachment. Like a blind Persian, strung together by a single thread. Pity the nine-cycle elixir of immortality, which has been turned into rat poison.
Dharma successor of Zen Master Zhe'an Fan
Zen Master Lanweng Yu of Huazang Temple in Anding Pass, the capital city
Giving a sermon: Everything can be transformed, all dharmas are without difference. Although this is so, encompassing both exoteric and esoteric teachings is still just idle chatter for worldly people. Only the Great Bodhisattva Guanyin is slightly better. It's like buying a sesame cake with money, and when you put it down, it turns out to be a dried turd. Giving a sermon: Evil people have no good dreams, and realized people have no petty emotions. If you can understand everything clearly, then you are allowed to have your eyes in their proper place, your ears in their proper place, and to roam freely on level ground, with the six senses interchanging at will. He further said: Why doesn't even the 'great man above the character yi' with the big nose know? Investigate! Giving a sermon: Taking up and putting down directly exhausts the monks. Picking up five and grabbing three, every beat is an order. Although it's airtight, it can still accommodate carriages and horses. Then, what dharma did Asanga (無著, Asanga) and Vasubandhu (天親, Vasubandhu) expound in the Trayastrimsa Heaven (忉利天宮, Trayastrimsa Heaven) for seven days and seven nights? After a long pause, he said: I almost remembered it just now.
Dharma successor of Zen Master Wei Cen Yin
Zen Master Yun Yi of Qianfeng Temple in Yuezhou
A monk asked: What was it like before seeing Qinghua? The master said: Treasures naturally arise from the empty wall. The monk said: What is it like after seeing it? The master said: The clear pool is silent and empty.
Dharma successor of Zen Master Meng'an Lu
Zen Master Zundao Jian of Baoshou Temple in Yuhang
A monk asked: What is the essence of the Dharmakaya? The master said: At dusk, a thousand peaks are cold. The monk asked: What is the function of the Dharmakaya? The master said: When spring returns, all things are renewed.
Eighth generation of the Qingyuan lineage, Zongjing
Dharma successor of Zen Master Guqiao Zhixian of Jiaoshan
Zen Master Jiantang Dejing of Jiaoshan Temple in Zhenjiang
A son of the Liu family from Shanyang. After receiving the precepts, he visited Zen Master Guqiao of Jiaoshan, who instructed him to contemplate the state before his parents gave birth to him. After three years without any understanding, he prepared to take his leave, when suddenly one day...
見同參請益曰。父母未生以前。如何是我本來面目。山叱之曰。豈有不知自己面目。而反問旁人乎。師聞之。當下瞭然。一向疑滯冰釋。後嗣法主焦山 上堂。舉高亭見德山。隔江橫趨而去。師曰。萬派海門直渡。妙在一漚未發以前。孤峰頂上橫身。要具不犯鋒铓腳手。然雖如是。縱得錦鱗翻浪快。尾邊已惹亂云橫 上堂。臘已殘。歲云暮。雨雪綿綿不得住。途人無個不攢眉。我等赤貧真是富。富富富。提起脊樑休放過 上堂。豎拂云。四序密推移。乾坤如橐籥。看看冬到來。即便春風至。晴霽三四九。一雨逼除歲。惟有者一頭。倔強真可貴。寒暑不相侵。聖凡難以類。鼻孔自撩天。通身渾露地。有時狂𨁝跳觸著彌盧碎。驚起虛空入藕絲。文殊急走三千里。小參。風雨連朝。競作夜來。何事更惡。雷奔電掣。乾坤霧鎖云籠。海岳忽爾炎暑清涼。正好討個安樂。咄。人人飽足觀光。參取秦時𨍏轢。
平山受宗旨禪師法嗣
棲靈道宏德南禪師
據室。拈杖云。據此室行此令。鉗錐雖舊。爐鞴斬新。佛祖來參。難饒痛棒。其餘中下二機。權放一著。諸仁者。還知么。乃卓拄杖云。隨例但拈笤帚柄。拍盲治爾野狐僧 上堂。爐鞴開而風生大野。鉗錐舉而聲震虛空。到此直教三世諸佛。退身有分。歷代祖師。
【現代漢語翻譯】 現代漢語譯本： 見同參請益說：『父母未生我之前，哪個是我的本來面目？』山叱責他說：『難道有不知道自己面目，反而問別人的嗎？』禪師聽了這話，當下就明白了，一向疑惑的冰塊都消融了。後來他繼承了焦山（地名）的法統，上堂說法時，舉了高亭禪師見到德山禪師，隔著江水橫著走開的例子。禪師說：『萬條河流都直接通向大海，奧妙在於一滴水泡還未產生之前。在孤峰頂上橫著身子，要有不觸犯鋒芒的手段。』雖然是這樣，即使得到錦鯉翻騰浪花的快速，尾巴邊上已經沾惹了凌亂的雲彩。』 上堂說法時，禪師說：『一年將盡，時節已晚，雨雪綿綿下個不停。路人沒有一個不皺眉的，我們這些一無所有的人才是真正的富有。富有啊！富有啊！提起脊樑骨不要放過。』 上堂說法時，禪師豎起拂塵說：『四季在不停地推移，天地就像風箱一樣。看看冬天就要來了，春天也馬上要到。晴朗三九天，一場雨就逼著除舊歲。只有這一個東西（指本性），倔強得真可貴。寒冷暑熱不能侵犯它，聖人凡人難以歸類它。鼻孔朝天，全身赤裸。有時瘋狂跳躍，觸碰到須彌山（佛教中的山名）都會粉碎，驚動虛空進入藕絲之中，文殊菩薩（佛教菩薩名）也急忙逃走三千里。』 小參時，禪師說：『風雨連綿不斷，好像昨夜一樣。什麼事更糟糕呢？雷聲奔騰，閃電交加，天地間霧氣籠罩，雲彩遮蔽，海岳之間忽然炎熱轉為清涼。正好可以尋求安樂。咄！人人都飽足地觀看風景，參究秦時的車轍。』
平山受宗旨禪師的法嗣
棲靈道宏德南禪師
佔據禪室。拿起禪杖說：『佔據這個禪室，施行這個法度，鉗子和錐子雖然舊了，爐子和風箱卻是嶄新的。佛祖來了也要挨痛打，其餘中等和下等根器的人，暫且放過一著。各位仁者，知道嗎？』於是拄著禪杖說：『照例只是拿起笤帚柄，拍瞎你們這些野狐禪。』上堂說法時，禪師說：『爐子和風箱打開，風就吹遍原野；鉗子和錐子舉起，聲音就震動虛空。到了這個地步，直接讓三世諸佛，退身讓步；歷代祖師，』
【English Translation】 English version: A fellow practitioner asked: 'Before my parents gave birth to me, what was my original face?' Shan scolded him, saying: 'How can you not know your own face and instead ask others?' Upon hearing this, the Chan master immediately understood, and the ice of his long-held doubts melted away. Later, he inherited the Dharma lineage of Jiao Mountain (place name). During an assembly, he cited the example of Chan Master Gaoting seeing Chan Master Deshan crossing the river horizontally. The Chan master said: 'Ten thousand rivers flow directly to the sea; the mystery lies in the moment before a single bubble arises. To lie horizontally on the peak of a solitary mountain, one must possess the skill of not touching the sharp edge.' Even so, even if one obtains the swiftness of a carp leaping through the waves, the tail has already been entangled by chaotic clouds.' During an assembly, the Chan master said: 'The year is coming to an end, the season is late, and the rain and snow fall continuously. No traveler is without a frown; we who are utterly poor are truly rich. Rich! Rich! Lift up your spine and do not let go.' During an assembly, the Chan master raised his whisk and said: 'The four seasons shift ceaselessly, and the universe is like a bellows. Look, winter is coming, and spring will soon arrive. After the clear days of the third and ninth periods, a rain forces out the old year. Only this one thing (referring to inherent nature) is stubbornly precious. Cold and heat cannot invade it, and it is difficult to categorize it as either saintly or mundane. Its nostrils face the sky, and its whole body is naked. Sometimes it jumps wildly, shattering even Mount Sumeru (name of a mountain in Buddhism), startling the void into entering a lotus root thread, and Manjusri Bodhisattva (name of a Bodhisattva in Buddhism) hurriedly flees three thousand miles.' During a small assembly, the Chan master said: 'The wind and rain continue incessantly, as if it were last night. What could be worse? Thunder rumbles, lightning flashes, mist envelops the heavens and earth, and clouds obscure the mountains and seas. Suddenly, the heat turns to coolness between the mountains and seas. It is a good time to seek peace and happiness. Bah! Everyone is fully satisfied watching the scenery, contemplating the ruts of Qin Dynasty (221-206 BC) chariots.'
A Dharma heir of Chan Master Pingshan Shou Zongzhi
Chan Master Qiling Daohong Denan
Occupying the room. Picking up the staff, he said: 'Occupying this room, enacting this decree, the tongs and awl may be old, but the furnace and bellows are brand new. Even the Buddhas and Patriarchs will receive a painful beating if they come here. As for the rest, those of middling and lower capacities, I will temporarily let them off. Do you all know? ' Then, striking the staff, he said: 'As usual, just pick up the broom handle and blind you wild fox Chan practitioners.' During an assembly, the Chan master said: 'When the furnace and bellows are opened, the wind arises in the great wilderness; when the tongs and awl are raised, the sound shakes the void. Reaching this point, directly cause the Buddhas of the three worlds to retreat, and the Patriarchs of all generations to'
進覷無門。所謂鉤錐在手。殺活自由。有時開一線道。有時絕斷群機。其開也。竿頭有路通車馬。其絕也。棒下無生解祖翁。諸仁者。祇如不開不絕一句。又作么生。遂卓拄杖一下云。欲透禹門三級浪。須承棒下五風雷。
頻吉祥禪師法嗣(二人)
會龍藉庵熏禪師
上堂。古柏庭前秀。梅花嶺外香。分明祖師意。何用更商量。兔角拄杖。卓倒正覺山頭。露出明星朗月。龜毛拂子。掃除妄想執著。掀翻智慧德相。石女解吹笙。木童能撫掌。擎起陜府鐵牛。𨁝跳上三十三天。觸著帝釋鼻孔。轉過身來。恰是嘉州大象。大眾還會么。
廣州浴日能禪師
解夏小參。敲空擊木。已涉言詮。喝下承當。猶為鈍漢。所以一夏以來口如扁擔。祇管日長吃飯。夜短打眠。任他風動塵起。鳥飛花落。雖然如是。忽遇雷奔電卷時。又作么生。良久云。大海若不納。百川應倒流。
洞初度禪師法嗣
端州法輪自明珩禪師
示眾。你有我有。大家出手。踢翻大海。氣吞佛祖。合水和泥。拖枷帶杻 小參。出息入息。猿猴上樹。將欲到尖。樹倒藤枯。
拙庵樸禪師法嗣
五州遠林德進禪師
首住盤山。上堂。昔盤山道。向上一路。千聖不傳。慈明道。向上一路。千聖不然
【現代漢語翻譯】 現代漢語譯本： 進窺無門。所謂鉤錐在手，殺活自由。有時開一線道，有時絕斷群機。其開也，竿頭有路通車馬。其絕也，棒下無生解祖翁。諸位仁者，正如此不開不絕一句，又該如何理解？（禪師）於是卓拄杖一下說：『欲透禹門三級浪，須承棒下五風雷。』 頻吉祥禪師法嗣（二人） 會龍藉庵熏禪師 上堂。古柏庭前秀，梅花嶺外香。分明祖師意，何用更商量。兔角拄杖，卓倒正覺山頭，露出明星朗月。龜毛拂子，掃除妄想執著，掀翻智慧德相。石女解吹笙，木童能撫掌。擎起陜府鐵牛，𨁝跳上三十三天，觸著帝釋（佛教護法神）鼻孔。轉過身來，恰是嘉州大象。大眾領會了嗎？ 廣州浴日能禪師 解夏小參。敲空擊木，已涉言詮。喝下承當，猶為鈍漢。所以一夏以來口如扁擔，祇管日長吃飯，夜短打眠。任他風動塵起，鳥飛花落。雖然如此，忽遇雷奔電卷時，又該如何應對？（禪師）良久說：『大海若不納，百川應倒流。』 洞初度禪師法嗣 端州法輪自明珩禪師 示眾。你有我有，大家出手。踢翻大海，氣吞佛祖（佛教創始人釋迦摩尼）。合水和泥，拖枷帶杻。小參。出息入息，猿猴上樹。將欲到尖，樹倒藤枯。 拙庵樸禪師法嗣 五州遠林德進禪師 首住盤山。上堂。昔日盤山說，向上一路，千聖不傳。慈明說，向上一路，千聖不然。
【English Translation】 English version: No way to peek inside. It is said that with the hook and awl in hand, killing or giving life is free. Sometimes a line of passage is opened, sometimes all opportunities are cut off. When it opens, there is a road on the pole leading to carriages and horses. When it cuts off, under the stick, no living being understands the ancestral master. O virtuous ones, what about this phrase of neither opening nor cutting off? (The Zen master) then struck the staff once and said: 'To pass through the three-tiered waves of Yumen, one must endure the five winds and thunder under the stick.' Successors of Zen Master Pin Jixiang (two people) Zen Master Jielong Jie'an Xun Ascending the hall. The ancient cypress is beautiful before the courtyard, the plum blossoms fragrant beyond the ridge. The meaning of the ancestral master is clear, why bother to discuss it further? The rabbit-horn staff overturns the head of Zhengjue Mountain (Mountain of Correct Awareness), revealing bright stars and a clear moon. The turtle-hair whisk sweeps away delusional attachments, overturning the virtuous appearance of wisdom. The stone woman can play the sheng (a Chinese mouth-blown free reed instrument), the wooden boy can clap his hands. Lifting up the iron ox of Shanfu, leaping up to the thirty-third heaven, touching the nostrils of Sakra (Indra, a deity in Buddhism). Turning around, it is precisely the great elephant of Jia Prefecture. Does the assembly understand? Zen Master Yuri Neng of Guangzhou Small assembly at the end of the summer retreat. Knocking on emptiness and striking wood already involves words and explanations. Accepting with a shout is still for dullards. Therefore, since the beginning of summer, the mouth has been like a carrying pole, only caring about eating when the days are long and sleeping when the nights are short. Let the wind move the dust, the birds fly, and the flowers fall. Although it is so, what should be done when suddenly encountering thunder and lightning? (The Zen master) said after a long pause: 'If the great sea does not accept, all rivers should flow backward.' Successor of Zen Master Dongchu Du Zen Master Zifa Lun Ziming Heng of Duanzhou Instructing the assembly. What you have, I have, everyone take action. Kick over the great sea, swallow the Buddha (Shakyamuni, the founder of Buddhism). Mix water and mud, drag the cangue and wear the shackles. Small assembly. Out-breath, in-breath, the monkey climbs the tree. Just about to reach the tip, the tree falls and the vine withers. Successor of Zen Master Zhuo'an Pu Zen Master Yuanlin Dejin of Wuzhou First residing at Panshan. Ascending the hall. In the past, Panshan said, the path upward, the thousand sages did not transmit. Ciming said, the path upward, the thousand sages did not deny.
。乃云。二尊宿。大似假借豪門虛彰聲勢。若是向上一路。依舊拈掇不出。盤山。今日要與諸人覿面拈出。擲下拄杖云。看看 結制。拄杖活如龍。草鞋獰似虎。牢關把住誰能睹。只將大地作紅爐。管教凡夫成佛祖。
湘翁沄禪師法嗣(四人)
天然喆林吉禪師
示眾。雪覆萬年松徑。云遮一帶峰巒。一色功邊。不堪駐足。威音那畔。安可容身。直饒懸崖撒手。猶在半途。句下承當。未能通變。若是不動步到家底。自然頭頭顯露。物物全彰。信手拈來。隨緣應用。只如折旋俯仰。吃飯穿衣。還是動步不動步。良久曰。待缽盂峰點頭。即向你道。
湖州弁山澄照紫琈[王*巨]禪師
上堂。雪峰輥毬。禾山打鼓。虛空畫彩。泥里洗土。臨濟三玄。掣風掣顛。洞山五位。成群成隊。若也會去。南北東西。依位而住。若也不會。二六時中。如藤倚樹。參參參。悟悟悟。生鐵秤錘被蟲蛀 上堂。臨濟喝德山棒。昨日今朝無兩樣。三腳蝦蟆著錦襠。風雷鼓送桃花浪。投子提油。趙州轉藏。千古風流是難比。況堪笑當年馬簸箕。慇勤遠寄三瓶醬。箸夾不起。匙挑不上。月落寒潭徹底輝。淡煙疏雨籠青嶂。山僧恁么檢責。也是葛伯仇餉 上堂。展開驢腳。踢翻香水海。臨濟老師。不名性燥。伸出佛手
【現代漢語翻譯】 現代漢語譯本：於是（盤山）說道：『這兩位尊宿，很像是藉著豪門來虛張聲勢。如果是向上一路，依舊拈掇不出。』盤山我今天就要與各位當面拈出。』說完擲下拄杖說：『看看！結制期間，拄杖活靈活現如龍，草鞋兇猛如虎。牢牢把住關口，誰能窺見？只將大地作為紅爐，管教凡夫成為佛祖。』
湘翁沄禪師的法嗣（四人）
天然喆林吉禪師
開示大眾：『白雪覆蓋著萬年松樹的小路，雲彩遮蔽著一帶峰巒。在一色功邊，不堪駐足；在威音王佛（過去佛名）那邊，怎能容身？縱然懸崖撒手，還在半途。在語句下承當，未能通變。若是不動步就到家，自然頭頭顯露，物物全彰。信手拈來，隨緣應用。只如折旋俯仰，吃飯穿衣，還是動步還是不動步？』良久說道：『等缽盂峰點頭，就向你們說。』
湖州弁山澄照紫琈[王*巨]禪師
上堂說法：『雪峰義存（唐代禪師）輥毬，禾山（唐代禪師）打鼓，虛空畫彩，泥里洗土。臨濟義玄（唐代禪師）三玄，掣風掣顛；洞山良價（唐代禪師）五位，成群成隊。如果領會了，南北東西，依位而住。如果不會，二六時中，如藤倚樹。參參參，悟悟悟。生鐵秤錘被蟲蛀。』上堂說法：『臨濟義玄（唐代禪師）喝，德山宣鑒（唐代禪師）棒，昨日今朝沒有兩樣。三腳蝦蟆穿著錦襠，風雷鼓送桃花浪。投子義青（宋代禪師）提油，趙州從諗（唐代禪師）轉藏。千古風流難以比擬，更可笑當年馬簸箕。慇勤遠寄三瓶醬，筷子夾不起，勺子挑不上。月落寒潭徹底輝，淡煙疏雨籠青嶂。山僧這樣檢責，也是葛伯仇餉。』上堂說法：『展開驢腳，踢翻香水海。臨濟義玄（唐代禪師）老師，不名性燥。伸出佛手，'
【English Translation】 English version: Then (Panshan) said: 'These two venerable monks are very much like borrowing the power of wealthy families to falsely enhance their reputation. If it is the upward path, they still cannot pick it up.' I, Panshan, today want to present it to everyone face to face.' After speaking, he threw down his staff and said: 'Look! During the period of monastic retreat, the staff is as lively as a dragon, and the straw sandals are as fierce as a tiger. Firmly guarding the pass, who can see it? Only by taking the earth as a red furnace can ordinary people be transformed into Buddhas.'
The Dharma heirs of Zen Master Xiangweng Yun (four people)
Zen Master Tianran Zhelin Ji
Instructing the assembly: 'Snow covers the path of ten thousand-year-old pines, and clouds obscure a range of peaks. On the side of uniform effort, it is unbearable to stop; on the side of Buddha Weiyin (name of a past Buddha), how can one find a place? Even if one lets go on a cliff, one is still halfway there. To understand at the level of words is to fail to penetrate and transform. If one arrives home without moving a step, naturally everything will be revealed, and everything will be fully manifested. Picking it up at will, applying it according to circumstances. Just like bending and stretching, eating and dressing, is it moving or not moving?' After a long silence, he said: 'When Mount Bōyú nods, I will tell you.'
Zen Master Cheng Zhao Zi Fu [Wang*Ju] of Bianshan, Huzhou
Ascending the hall to preach: 'Xuefeng Yicun (Zen master of the Tang Dynasty) rolls a ball, Heshan (Zen master of the Tang Dynasty) beats a drum, painting colors in the void, washing dirt in the mud. Linji Yixuan (Zen master of the Tang Dynasty)'s three mysteries, stirring up wind and turning upside down; Dongshan Liangjie (Zen master of the Tang Dynasty)'s five ranks, forming groups and teams. If you understand, north, south, east, and west, abide by your position. If you don't understand, twenty-four hours a day, like vines leaning on trees. Meditate, meditate, meditate, awaken, awaken, awaken. A cast iron weight is eaten by worms.' Ascending the hall to preach: 'Linji Yixuan (Zen master of the Tang Dynasty) shouts, Deshan Xuanjian (Zen master of the Tang Dynasty) strikes with a stick, yesterday and today are no different. A three-legged toad wears brocade pants, the wind and thunder drums send peach blossom waves. Touzi Yiqing (Zen master of the Song Dynasty) carries oil, Zhaozhou Congshen (Zen master of the Tang Dynasty) turns the storehouse. The elegance of the ages is hard to compare, even more laughable is the winnowing basket of that year. Diligently sending three jars of sauce from afar, chopsticks cannot pick it up, spoons cannot scoop it up. The moon falls on the cold pool, shining thoroughly, light smoke and sparse rain shroud the green peaks. This monk's examination is also like Ge Bo's revenge.' Ascending the hall to preach: 'Unfolding the donkey's feet, kicking over the fragrant water sea. Teacher Linji Yixuan (Zen master of the Tang Dynasty) is not known for being impatient. Extending the Buddha's hand,'
。筑碎須彌盧。黃龍小叔。且過一邊。驀拈拄杖曰。天中天聖中聖。千祈千靈。萬叩萬應。適來卜得純干。如今變成重巽。報君知好生聽。人從天臺來。接得杭州信。且道。是甚麼信。擲拄杖曰。分付直歲來。朝不得普請 上堂。百匝千重處。水泄不通。四方八面來。針劄不入。直饒轉得身。吐得氣。猶是門外活計。且親到其中一句。作么生道。萬緣遷變渾閒事。五月山房冷似冰 一僧入門便喝。師曰。納敗作么。僧又喝。師曰。轉見不堪。僧作掀禪床勢。師曰。拄杖子不在。笤帚柄聊與三十。
山西汾州華嚴雪岸德睿禪師
湖廣景陵費氏子。母李氏。年十六。禮南廬澍村師出家。二十二。投六堂和尚納戒。參湘翁沄和尚。途中忽憶牛首未見四祖。百鳥銜花。見后為甚杳無訊息。欣然頌曰。土偶當年嘯碧天。賺他群鳥意茫然。黃昏一陣西風雨。識破原來不值錢。湘頷之。元旦上堂。冰封蟄戶枯木不許龍吟。玉剖梅胎。瑞草咸知花發。新年頭舊年尾一句子。非玄非要。非正非偏。薰然似春回萬壑。煥乎若日照千山。會得的。與他一錠金。不會的。亦與他一錠金。因甚如此。元旦啟祚。萬物咸新。冬至上堂。朔風翻曉木。凍玉鎖寒條。巖石抽冰筍。千峰涌雪濤。這猶是放行句。且如何是把住句。葭管不許灰飛
【現代漢語翻譯】 現代漢語譯本： 即使筑碎須彌山（Sumeru，佛教宇宙觀中的聖山）。黃龍（Huanglong，禪宗僧人）的小叔（指輩分較低的僧人），也且先放到一邊。我拿起拄杖說：『天中天（Tianzhongtian，佛陀的尊稱），聖中聖（Shengzhongsheng，聖人中的聖人），千祈千靈，萬叩萬應。』 剛才占卜得到純陽之卦（乾卦），現在卻變成了重陰之卦（巽卦）。告訴你們，好好聽著：有人從天臺山（Tiantai Mountain，佛教名山）來，帶來了杭州（Hangzhou，地名）的訊息。你們說，是什麼訊息？』 擲下拄杖說：『交給值歲神來處理，早上不得普請（Puqing，指寺院的集體勞動）。』
上堂說法：在百匝千重圍繞之處，水也無法滲漏，四面八方而來，針也無法刺入。即使能夠轉身，吐氣，也還是門外的活計。那麼，親身到達其中一句，該怎麼說呢？萬般因緣遷變都是閑事，五月的山房冷得像冰窖一樣。
一個僧人入門便喝（一聲棒喝）。禪師說：『做什麼失敗的舉動？』 僧人又喝。禪師說：『更加不堪。』 僧人做出掀翻禪床的姿勢。禪師說：『拄杖不在，用笤帚柄給你三十下。』
山西汾州華嚴雪岸德睿禪師
是湖廣景陵費家的兒子。母親李氏，十六歲時，拜南廬澍村的禪師出家。二十二歲時，投靠六堂和尚受戒。參拜湘翁沄和尚。途中忽然想起牛首禪師（Niushou，唐代禪僧）未見四祖（Sizu，禪宗四祖道信）時，百鳥銜花的景象。見四祖之後，為什麼就杳無音信了呢？於是欣然作頌說：『泥土塑的偶像當年在碧空中長嘯，騙得群鳥心意茫然。黃昏時一陣西風雨，才識破原來一文不值。』 湘翁沄和尚認可了他的見解。元旦上堂說法：冰封住了蟄居的動物，枯木不許龍吟，玉石剖開梅花的胎苞，瑞草都知道花要開放了。新年頭舊年尾這一句話，非玄非要，非正非偏，溫暖得好像春天回到萬壑，光彩得好像太陽照耀千山。領會得了的，給他一錠金子，領會不了的，也給他一錠金子。因為什麼這樣呢？元旦開啟新的一年，萬物都煥然一新。冬至上堂說法：北風翻動早晨的樹木，冰凍的玉石鎖住寒冷的樹枝，巖石上抽出冰筍，千座山峰涌起雪濤。這還是放行的句子，那麼，如何是把住的句子呢？葭管不許灰飛。
【English Translation】 English version: Even if you were to shatter Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), Huanglong's (Huanglong, a Chan monk) junior (referring to a monk of lower seniority) should be set aside for the moment. I pick up my staff and say, 'The Heaven of Heavens (Tianzhongtian, an honorific for the Buddha), the Sage of Sages (Shengzhongsheng, the holiest of sages), a thousand prayers, a thousand responses, ten thousand prostrations, ten thousand fulfillments.' Just now, I divined and got the pure Yang hexagram (Qian), but now it has changed into the double Yin hexagram (Xun). Let me tell you, listen carefully: Someone comes from Tiantai Mountain (Tiantai Mountain, a famous Buddhist mountain) and brings news from Hangzhou (Hangzhou, a place name). Tell me, what is the news?' I throw down my staff and say, 'Leave it to the deity in charge of the year; no general labor (Puqing, collective work in the monastery) is allowed in the morning.'
Ascending the Dharma Hall: In a place surrounded by hundreds and thousands of layers, not even water can seep through; coming from all directions, not even a needle can penetrate. Even if you can turn around and exhale, it's still just activity outside the gate. So, how should one speak of personally arriving at the one phrase within it? The myriad conditions of change are all idle matters; the mountain room in May is as cold as an icehouse.
A monk enters and shouts (a shout of awakening). The Zen master says, 'What are you doing, making a failed move?' The monk shouts again. The Zen master says, 'Even more unbearable.' The monk makes a gesture to overturn the Zen bed. The Zen master says, 'The staff is not here; I'll give you thirty strokes with the broom handle.'
Zen Master Derui of Xue'an Huayan Temple in Fenzhou, Shanxi
He was the son of the Fei family of Jingling, Huguang. His mother, Li, became a nun at the age of sixteen, taking refuge with the Zen master of Nanlu Shucun. At the age of twenty-two, he joined the monk Liutang to receive the precepts. He paid respects to Xiangweng Yun. On the way, he suddenly remembered the scene of Niushou (Niushou, a Chan monk of the Tang Dynasty) before he met the Fourth Patriarch (Sizu, the Fourth Patriarch of Chan Buddhism), when hundreds of birds carried flowers. After seeing the Fourth Patriarch, why was there no news? So he happily composed a verse: 'The clay idol roared in the blue sky in those years, deceiving the birds into a state of confusion. In the evening, a gust of west wind and rain revealed that it was not worth a penny.' Xiangweng Yun approved of his understanding. On New Year's Day, he ascended the Dharma Hall and said: 'The ice seals the hibernating creatures, the withered trees do not allow the dragon to roar, the jade splits open the plum blossom bud, and the auspicious grasses all know that the flowers are about to bloom. This phrase of the beginning of the New Year and the end of the Old Year is neither profound nor essential, neither upright nor biased, warm as if spring returns to ten thousand valleys, and bright as if the sun shines on a thousand mountains. Those who understand it will be given a tael of gold, and those who do not understand it will also be given a tael of gold. Why is this so? The New Year begins, and all things are renewed.' On the Winter Solstice, he ascended the Dharma Hall and said: 'The north wind turns the trees in the morning, the frozen jade locks the cold branches, ice shoots emerge from the rocks, and a thousand peaks surge with snow waves. This is still a phrase of letting go, so what is a phrase of holding on? The reed pipe does not allow the ashes to fly.'
。冰河不許𦦨發。陰不許消。陽不許長。晝不許長。夜不許短。直得天地易位。聖人無功。化機既已坐斷。密運誰敢通風。當此之時。作么生轉得青陽之律。行得東君之令。良久曰。五九盡日又逢春。冬至寒食一百五。不萌枝上花開。無影樹頭鳳舞。捉得疏山木蛇。卻是大雄猛虎。喝一喝曰。莫莽鹵 小參。不屬青黃與赤白。惟證乃知難可說。堪笑一種守株人。也要紅爐去拾雪。棄卻家拋卻業。依舊狂馳心不歇。系驢橛上牢拴定。朝打三千暮八百。情關震開。識鎖爆折。跣足針鋒𢬵命行。錯腳踏碎澄江月。熱處拈來冷處看。卻似汾州城東天寧寺北王木匠鑿就的一塊生鐵。
蘄州後山白巖鐵庵清禪師
上堂。牢關把定。語默難通。祖令親行。情思頓絕。果肯全身放下。從他月照寒潭。若得伎倆消融。誰道云生室內。到者里。雖則萬機休罷。千聖不攜。若教白巖撿點。正是髑髏前妄想。陰山下活計。要得入林不動草。入水不動波。除非別有生涯始得。顧左右曰。眾中莫有恁么人么。饒你八面四方。總被山僧拂子穿卻鼻孔 小參。明明百草頭。明明祖師意。直下便承當。又落第二義。且作么生是第一義。拈拄杖卓一下云。寧可截舌。不犯國諱。
克歸宗禪師法嗣
漢陽歸元白光明禪師
上堂
【現代漢語翻譯】 現代漢語譯本 冰河不允許解凍萌發，陰氣不允許消散，陽氣不允許生長，白天不允許變長，夜晚不允許變短。要達到天地顛倒，聖人也無能為力的地步。造化的機樞既然已經被截斷，暗中的執行誰又敢泄露風聲？當此之時，如何才能扭轉春天的規律，施行春神（東君）的命令？ 良久，禪師說：『五九（從冬至開始的第五個九天）結束時又逢春天，冬至后一百零五天卻是寒食節。』不在萌芽的樹枝上花朵開放，沒有影子的樹木前鳳凰飛舞。捉住了疏山（地名）的木蛇，卻原來是大雄（佛的稱號）猛虎。』 喝一聲說：『不要莽撞！』 小參（禪宗用語，指簡短的參禪）：不屬於青黃赤白任何顏色，只有親身證悟才能知曉，難以言說。可笑那些守株待兔的人，竟然想要到紅色的爐子里去撿拾雪花。拋棄家業，依舊瘋狂奔馳，心念無法停歇。像把驢子拴在木樁上一樣牢牢拴住，早晨打三千下，晚上打八百下。 情慾的關卡震動打開，意識的鎖鏈爆裂斷開。赤腳在針尖上冒險行走，一錯腳就會踏碎澄江（清澈的江水）中的月亮。將熱的東西放在冷的地方看，卻像是汾州城東天寧寺北邊王木匠鑿成的一塊生鐵。 蘄州後山白巖鐵庵清禪師 上堂：牢牢把住關口，言語和沉默都難以通過。嚴格執行祖師的命令，情思念頭頓時斷絕。如果真的肯全身心放下，就任憑月光照耀寒冷的深潭。如果能夠將技巧手段都消融，誰又會說雲彩是從室內生出？ 到了這裡，即使萬事都已停止，千聖（眾多的聖人）也不再幹預。如果要讓白巖來檢查，這正是骷髏前的妄想，陰山下的活計。想要做到進入樹林不驚動草，進入水中不擾動波，除非另外有自己的生活才行。 顧視左右說：『大眾中莫有這樣的人嗎？』即使你八面玲瓏，四方周全，也會被老僧的拂子穿透鼻孔。 小參：明明百草頭上都顯露著，明明是祖師的意旨。如果當下就承擔，又落入了第二義。那麼什麼是第一義呢？拿起拄杖敲擊一下說：『寧可割掉舌頭，也不觸犯國家的禁忌。』 克歸宗禪師法嗣 漢陽歸元白光明禪師 上堂
【English Translation】 English version The frozen river is not allowed to thaw and sprout. The yin energy is not allowed to dissipate. The yang energy is not allowed to grow. The day is not allowed to lengthen. The night is not allowed to shorten. To the point where heaven and earth are overturned, even sages are powerless. Since the mechanism of creation has been cut off, who dares to leak the secret operation? At this time, how can one reverse the laws of spring and execute the commands of the Lord of Spring (Dong Jun)? After a long pause, the Chan master said: 'After the fifth nine (the fifth nine-day period from the winter solstice), spring arrives again, but one hundred and five days after the winter solstice is the Cold Food Festival.' Flowers bloom on branches that have not yet sprouted, and phoenixes dance in front of trees without shadows. Catching the wooden snake of Shushan (place name), it turns out to be the Great Hero (title of Buddha), a fierce tiger.' Shouting, 'Do not be rash!' Small gathering (Chan Buddhist term, referring to a short Chan session): It does not belong to any color of green, yellow, red, or white. Only through personal realization can one know it, and it is difficult to express in words. It is laughable that those who wait for rabbits to run into trees also want to pick up snowflakes from a red furnace. Abandoning family and business, they still run wildly, and their minds cannot stop. Like tying a donkey to a wooden stake, tie it firmly, hitting it three thousand times in the morning and eight hundred times in the evening. The gate of emotions is shaken open, and the chains of consciousness are shattered. Walking barefoot on the tip of a needle, risking one's life, one wrong step will shatter the moon in the clear river. Taking something hot and looking at it in a cold place, it is like a piece of raw iron chiseled by the carpenter Wang north of Tianning Temple in the east of Fenzhou City. Chan Master Qing of Tie'an, Baiyan, Houshan, Qizhou Ascending the hall: Firmly holding the pass, speech and silence are difficult to pass through. Strictly executing the orders of the patriarch, emotional thoughts are immediately cut off. If you are really willing to let go completely, then let the moonlight shine on the cold pool. If you can dissolve all skills and means, who would say that the clouds are born from the room? Having arrived here, even if all things have ceased, the thousands of sages no longer interfere. If Baiyan were to examine it, this is precisely the delusion before the skull, the livelihood under Yin Mountain. If you want to enter the forest without disturbing the grass, and enter the water without disturbing the waves, unless you have your own life. Looking around, he said, 'Are there such people among you?' Even if you are sophisticated and well-rounded in all directions, you will be pierced through the nostrils by this old monk's whisk. Small gathering: Clearly, it is revealed on the heads of all grasses, clearly it is the intention of the patriarch. If you take it on immediately, you fall into the second meaning. So what is the first meaning? Picking up the staff and striking it once, he said, 'I would rather cut off my tongue than violate the taboo of the country.' Successor of Chan Master Ke Guizong Chan Master Baiguangming of Guiyuan, Hanyang Ascending the hall
。歸元開建多年。並無一字可說。諸方浩浩談禪。者里家風迥別。向來弄瓦搬磚。勝過雲門念七。今朝緊把繩頭。拶得諸人骨出。豈容立地承當。轉身一步始得。失腳踏破疑團。稱錘肚裡流汁。波斯拊掌讚揚。翁仲慚顏屈膝。大眾且道。翁仲知何過咎。豎拂云。會么。悟后自當明白。
紫谷覺禪師法嗣
陜西西安慈恩憨月圓禪師
上堂。打開無盡寶藏。運出自己家珍。信知佛法無多子。眉下人人有眼睛 上堂。即心即佛。揹負乾坤遇野火。非心非佛。懷胎石女害相思。不是心不是佛不是物。且道是什麼。是大神咒。是大明咒。
隱知聞禪師法嗣
桐城慈濟侶石清禪師
楚州唐氏子。年二十。禮本邑洪福寺隱知和尚出家。受具于華山定庵律師。遍參諸方。后受洪福印可。雍正癸丑冬。特 召入京。論曹洞宗旨。 賜紫衣盂杖。明年春。奉 命住鐘山靈谷寺。次遷慈濟新剎 上堂。佛是乾矢橛。無你下口處。佛是麻三斤。無你下手處。無下口處。言說議論不行。無下手處。捏聚放行不得。不行不得。福足慧足。擬議思量。千隔萬隔。老僧恁般說話。也是胡亂差排。你更顧佇停思。豈止白雲萬里 早參。昨夜說真方。今朝賣假藥。立效比金丹。百病能除卻。取利亦輕微。功用實寬廓。
【現代漢語翻譯】 現代漢語譯本： 歸元寺開建多年（具體時間不詳），實際上沒有什麼可以說的。其他地方都在熱烈地談論禪，而我們這裡的家風卻截然不同。過去做些搬瓦片、砌磚的事情，都勝過在雲門寺唸誦七天。今天緊緊抓住繩頭，逼得你們每個人都骨頭都疼。豈能容許立刻就承擔下來，轉身走一步才能明白。失腳踏破疑團，就像秤錘里流出汁水一樣。波斯人拍手讚揚，石像翁仲也慚愧地屈膝。各位，你們說，翁仲到底有什麼過錯？（禪師）豎起拂塵說，明白了嗎？開悟之後自然會明白。
紫谷覺禪師的法嗣
陜西西安慈恩寺的憨月圓禪師
上堂說法：打開無盡的寶藏，拿出自己家裡的珍寶。要知道佛法並沒有什麼特別之處，每個人眉毛下都長著眼睛。（禪師）上堂說法：即心即佛，揹負著天地宇宙卻遭遇野火焚燒；非心非佛，就像懷胎的石女一樣飽受相思之苦。不是心，不是佛，也不是物，那麼，這到底是什麼呢？是偉大的神咒，是偉大的明咒。
隱知聞禪師的法嗣
桐城慈濟寺的侶石清禪師
（侶石清禪師是）楚州唐氏的兒子，二十歲時，在本邑洪福寺拜隱知和尚出家。在華山定庵律師處受具足戒。廣泛參訪各地。後來得到洪福寺的印可。雍正癸丑年（1733年）冬天，被特別召入京城，討論曹洞宗的宗旨。皇上賜予他紫衣和盂杖。第二年春天，奉命住持鐘山靈谷寺。之後遷往慈濟新寺。（禪師）上堂說法：佛是擦屁股的橛子，沒地方讓你下嘴。佛是麻三斤，沒地方讓你下手。沒地方下嘴，言語議論都行不通。沒地方下手，想捏聚或放開都不行。行不通，得不到，福也足夠，慧也足夠。如果還要擬議思量，那就千隔萬隔了。老僧這樣說話，也是胡亂安排。你們如果再顧慮停頓思考，豈止是白雲萬里之遙遠！（禪師）早參：昨夜說的是真方，今天賣的是假藥。見效比金丹還快，百病都能除掉。取利也很輕微，功用卻很寬廣。
【English Translation】 English version: For many years since the founding of Guiyuan Monastery, there has been nothing to say. While various places are enthusiastically discussing Chan, the family tradition here is quite different. In the past, doing things like moving tiles and laying bricks was better than reciting for seven days at Yunmen Monastery. Today, holding the rope tightly, it squeezes the bones out of everyone. How can one be allowed to take it on immediately; only by turning around and taking a step can one understand. Losing one's footing and breaking through the doubt is like juice flowing from a steelyard weight. Persians clap their hands in praise, and stone statues of Weng Zhong bow their knees in shame. Everyone, tell me, what fault does Weng Zhong have? (The Chan master) raises the whisk and says, 'Do you understand? You will naturally understand after enlightenment.'
Successor of Chan Master Zigugu Jue
Chan Master Hanyue Yuan of Ci'en Monastery in Xi'an, Shaanxi
Entering the hall (to preach): Opening the inexhaustible treasure, taking out the treasures of one's own home. Believe that the Buddha-dharma has nothing special; everyone has eyes under their eyebrows. Entering the hall (to preach): 'Mind is Buddha,' carrying the universe on one's back and encountering a wildfire. 'No-mind is no-Buddha,' like a stone woman pregnant with longing. It is neither mind, nor Buddha, nor object. Then, what is it? It is the great divine mantra, the great bright mantra.
Successor of Chan Master Yin Zhiwen
Chan Master Lü Shiqing of Ciji Monastery in Tongcheng
(Chan Master Lü Shiqing was) the son of the Tang family in Chuzhou. At the age of twenty, he became a monk at Hongfu Monastery in his hometown, under the tutelage of Monk Yin Zhi. He received full ordination from Vinaya Master Ding'an of Mount Hua. He widely visited various places. Later, he received the approval of Hongfu Monastery. In the winter of the Gui Chou year of the Yongzheng reign (1733), he was specially summoned to the capital to discuss the tenets of the Caodong school. The emperor bestowed upon him a purple robe and a begging bowl staff. The following spring, he was ordered to reside at Linggu Monastery on Zhongshan Mountain. Later, he moved to the new Ciji Monastery. (The Chan master) entered the hall (to preach): 'Buddha is a dry shit-stick, there is no place for you to put your mouth. Buddha is three pounds of flax, there is no place for you to start.' No place to put your mouth, words and discussions do not work. No place to start, gathering and releasing are not possible. Not working, not getting, blessings are sufficient, wisdom is sufficient. If you still want to deliberate and think, then it is thousands and thousands of miles away. This old monk speaks like this, it is also a random arrangement. If you hesitate and stop to think, it is more than ten thousand miles of white clouds away! (The Chan master) early morning session: Last night I spoke of the true prescription, today I sell fake medicine. The effect is faster than the golden elixir, and it can cure all diseases. The profit is also slight, but the function is very broad.
信得及。舍手傳名。包管全愈。信不及。諱病反常。自取狂瘧 小參。佛法現成。要說即有。大盡三十日。小盡二十九。若有纖毫欺誑。我腳何似驢腳。我手何似佛手。直饒透過三關。也是癡狂外邊走。顧左右云。南斗七北斗八。生薑酸梅子辣。東震旦國說禪。西瞿耶尼笑殺。且道。笑個甚麼。曼倩善滑稽。觜也沒處插 小參。東山水上行。不是諸佛出身處。庭前柏樹子。不是祖師西來意。非敢好異立奇。實在有憑有據。且道。憑據在甚麼處。卓拄杖。下座 師于乾隆丁巳八月二十三日示寂。世壽七十三。僧臘五十三。塔全身於陶沖之採藥庵旁。
阿字無禪師法嗣
廣州海幢云庵云禪師
上堂。輝煌寶鏡。照萬象以無私。燦爛天花。灑眾緣而獨耀。撩天鼻孔。糞掃摩金。特地波瀾。虛空閃電。縱得金而塵滿。假縛電而影閑。一鏃穿關。分明箭后之路。三臺按拍。依稀似曲之聲。認著即差。呈時不露。惟有藤條𨁝跳。不違萬有真機。麈尾飛騰。喚醒千秋噩夢。誰堪燈續燒破面門。若個途迷挈開漆桶。勿圖斷一寸之絲。且教挽千鈞之弩。忽然中的。慶悅平生。立地掀翻沉淪訊息。須知有從上恁么事。莫辜負當下之己靈 小參。夜間聞得胡張三黑李四。兩個撞著。痛打一場后。說道。你若無心我也休。不
【現代漢語翻譯】 現代漢語譯本 『信得及』，意為能夠信任。『舍手傳名』，意為放下一切，傳播名聲。『包管全愈』，意為保證完全痊癒。如果『信不及』，意為不能信任，就會『諱病反常』，意為隱瞞病情，行為反常，最終『自取狂瘧』，意為自己招來狂病。小參（禪宗術語，指禪師在非正式場合對僧眾的開示）：佛法是現成的，要說就有。大盡三十日，小盡二十九日（指月份有大小之分）。如果有一絲一毫的欺騙，我的腳像驢腳嗎？我的手像佛手嗎？即使能夠透過三關（禪宗術語，指參禪悟道的三個階段），也是在癡狂的邊緣徘徊。顧左右而言，南斗七星，北斗八星，生薑是酸的，梅子是辣的。東震旦國（古代對中國的稱謂）說禪，西瞿耶尼（四大部洲之一，位於西方）笑話。且說，笑什麼呢？曼倩（指東方朔，西漢辭賦家，以善於滑稽著稱）善於滑稽，（讓人）連嘴都插不上。小參：東山（指江西宜豐的東山寺）水上行，不是諸佛出身的地方。庭前柏樹子，不是祖師西來（指達摩祖師從印度來到中國）的意義。並非敢於標新立異，實在是有憑有據。且說，憑據在哪裡？卓拄杖（禪宗動作，指禪師用拄杖敲擊地面）。下座。師父于乾隆丁巳年（1737年）八月二十三日圓寂，世壽七十三歲，僧臘五十三年，塔全身於陶沖的採藥庵旁。
阿字無禪師法嗣
廣州海幢云庵云禪師
上堂：輝煌的寶鏡，無私地照耀萬象；燦爛的天花，獨自閃耀在眾多因緣之中。撩天鼻孔，糞掃摩金（比喻去除雜質，顯露真金），特地波瀾，虛空閃電。縱然得到金子卻沾滿灰塵，即使束縛閃電也只是虛幻的影子。一箭穿關，分明是箭射出后的道路；三臺按拍，依稀像是樂曲的聲音。執著就錯了，呈現時卻不顯露。只有藤條跳動，不違背萬有的真實機理。麈尾（拂塵）飛騰，喚醒千秋的噩夢。誰能忍受繼續點燈燒破面門？誰能為迷途的人打開漆桶？不要試圖斬斷一寸的絲線，而要教人拉開千鈞的弩弓。忽然射中，慶幸平生。立刻掀翻沉淪的訊息。須知有從上（指禪宗的傳承）的這件事，不要辜負當下的自身靈性。小參：夜間聽到胡張三和黑李四，兩個人撞在一起，痛打一場后，說道：『你若無心我也休』，意為你若沒有惡意，我也就作罷了。
【English Translation】 English version 『Xindeji』 means trustworthy. 『Sheshouchuanming』 means letting go of everything and spreading fame. 『Baoguanquanyu』 means guaranteeing a full recovery. If one is 『xinbuji』 meaning untrustworthy, then one will 『huibingfanchang』 meaning concealing the illness and behaving abnormally, and ultimately 『ziqukuangnue』 meaning bringing madness upon oneself. Small Dharma talk (Chan Buddhism term, referring to the informal teachings of a Chan master to the monks): The Buddha Dharma is readily available; if you want to speak of it, it is there. A large month has thirty days, and a small month has twenty-nine days (referring to the distinction between large and small months). If there is even the slightest deception, are my feet like donkey feet? Are my hands like Buddha's hands? Even if one can pass through the three barriers (Chan Buddhism term, referring to the three stages of Chan enlightenment), one is still wandering on the edge of madness. Looking around, the Southern Dipper has seven stars, the Northern Dipper has eight stars, ginger is sour, and plums are spicy. The Eastern Zhendan Kingdom (ancient name for China) speaks of Chan, and the Western Quye Continent (one of the four continents, located in the west) laughs. And what are they laughing at? Manqian (referring to Dongfang Shuo, a Western Han dynasty writer known for his humor) is good at humor, (leaving people) with no room to interject. Small Dharma talk: Dongshan (referring to Dongshan Temple in Yifeng, Jiangxi) walking on water is not the place where all Buddhas originate. The cypress tree in front of the courtyard is not the meaning of the Patriarch's coming from the West (referring to Bodhidharma's arrival in China from India). It is not that I dare to be different and establish the strange, but there is indeed evidence. And where is the evidence? Strike the staff (Chan Buddhism action, referring to the Chan master striking the ground with a staff). Descend from the seat. The master passed away on the twenty-third day of the eighth month of the Qianlong Ding Si year (1737), at the age of seventy-three, with fifty-three years as a monk. His whole body was placed in a pagoda next to the herb-collecting hermitage in Taochong.
Dharma Successor of Chan Master A Zi Wu
Chan Master Yun'an Yun of Haitong Temple in Guangzhou
Ascending the Dharma Hall: The brilliant treasure mirror impartially illuminates all phenomena; the splendid heavenly flowers shine alone amidst the multitude of conditions. The nose that reaches the sky, sweeping away the dust to reveal the gold (a metaphor for removing impurities to reveal true gold), deliberately creating waves, lightning in the void. Even if one obtains gold but it is covered in dust, even if one binds lightning it is only a fleeting shadow. One arrow pierces the barrier, clearly the path after the arrow is shot; the three platforms beat in rhythm, vaguely like the sound of music. Attachment is wrong, but it is not revealed when presented. Only the rattan stick jumps, not violating the true mechanism of all existence. The whisk soars, awakening the nightmare of a thousand autumns. Who can bear to continue lighting the lamp and burning their face? Who can open the lacquer bucket for those who are lost? Do not try to cut off an inch of silk, but teach people to draw a thousand-pound crossbow. Suddenly hitting the mark, rejoicing in a lifetime. Immediately overturn the news of sinking into samsara. Know that there is such a thing from above (referring to the lineage of Chan Buddhism), do not fail the self-spirit of the present moment. Small Dharma talk: At night, I heard that Hu Zhangsan and Hei Lisi, two people bumped into each other and had a fierce fight, and then said, 『If you have no intention, I will stop too,』 meaning if you have no malice, I will let it go.
須逞氣各風流。大家普入華嚴界。一向杭州一汴州。仔細聽來。卻是蟋蟀雙雙鳴草砌。 卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第十四
天臺嗣祖沙門國清 達珍 輯
南嶽下第三十八世
迦陵音禪師法嗣(四人)
京都大覺佛泉安禪師
湖廣人 示莊主。百丈展開兩手。善說大義。只得其體。不得其用。仰山立地插鍬。善於應對。只得其用。不得其體。若欲體用全備。事理雙彰。且看。大德逐日機用。尋常作略。有時一犁耕轉乾坤種。出廬陵白米。一任飽餐。有時一鋤翻轉大地。收得鎮州蘿蔔。由人咬嚼。既有如是神通妙用。佛祖亦甘立下風。試問。無陰陽地上。種個甚麼。若向者里道得一句。祖父田園。一時分付。
廬山歸宗佩璋璜禪師
楚南衡州楊氏子。投悟禪師剃落。依友嵩和尚圓具。后參迦陵音。音問。那裡人。云。湖南。音云。南嶽山高多少。云不露頂。音云。知解禪和參堂去。一日入室。問。那個是你本來面目。師云。若呈上則不中。音云。學語之流。令看無佛性話。三七日。忽明情與無情煥然等現。白音。音不顧。師云。學人有三十棒。要打趙州。音云。過在什麼處。師云。舌頭無骨。音頷之。隨音南北二十餘年。
【現代漢語翻譯】 現代漢語譯本： 須逞氣各風流，大家普入華嚴界，一向杭州一汴州（開封）。仔細聽來，卻是蟋蟀雙雙鳴草砌。 卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第十四
天臺嗣祖沙門國清 達珍 輯
南嶽下第三十八世
迦陵音禪師法嗣(四人)
京都大覺佛泉安禪師
湖廣人，示莊主：百丈（懷海禪師）展開兩手，善說大義，只得其體，不得其用。仰山（慧寂禪師）立地插鍬，善於應對，只得其用，不得其體。若欲體用全備，事理雙彰，且看大德逐日機用，尋常作略。有時一犁耕轉乾坤種，出廬陵白米，一任飽餐；有時一鋤翻轉大地，收得鎮州蘿蔔，由人咬嚼。既有如是神通妙用，佛祖亦甘立下風。試問：無陰陽地上，種個甚麼？若向者里道得一句，祖父田園，一時分付。
廬山歸宗佩璋璜禪師
楚南衡州楊氏子，投悟禪師剃落，依友嵩和尚圓具。后參迦陵音禪師。迦陵音禪師問：『那裡人？』 答：『湖南。』 迦陵音禪師問：『南嶽山高多少？』 答：『不露頂。』 迦陵音禪師說：『知解禪和參堂去。』 一日入室，迦陵音禪師問：『那個是你本來面目？』 答：『若呈上則不中。』 迦陵音禪師說：『學語之流，令看無佛性話。』 三七日，忽明情與無情煥然等現，稟白迦陵音禪師。迦陵音禪師不顧。 禪師說：『學人有三十棒，要打趙州（從諗禪師）。』 迦陵音禪師問：『過在什麼處？』 禪師說：『舌頭無骨。』 迦陵音禪師頷之。隨迦陵音禪師南北二十餘年。
【English Translation】 English version: 'Must show off their talents and unique styles, everyone enters the Avatamsaka (Huayan) realm, sometimes in Hangzhou, sometimes in Bianzhou (Kaifeng). Listen carefully, it's just crickets chirping in pairs on the grassy steps.' 卍 New Continued Collection, Volume 85, No. 1587, Brief Collection of Zheng Yuan
Brief Collection of Zheng Yuan, Volume 14
Compiled by Shramana Da Zhen of Guoqing Temple, a Successor of the Tiantai Tradition
Thirty-eighth Generation from Nanyue
Dharma Heirs of Zen Master Jialingyin (Four People)
Zen Master Foquan An of Dajue Temple in Kyoto
A person from Huguang, instructing the estate owner: Baizhang (Zen Master Huaihai) spreads out both hands, skillfully explaining the great meaning, only grasping its substance, not its application. Yangshan (Zen Master Huiji) stands and inserts a hoe, skilled in responding, only grasping its application, not its substance. If you want both substance and application to be complete, both principle and phenomena to be clearly manifested, then look at the virtuous one's daily function, ordinary actions. Sometimes with one plow, he tills and turns the universe, producing Luling white rice, allowing everyone to eat their fill; sometimes with one hoe, he turns over the earth, harvesting Zhenzhou radishes, allowing people to bite and chew. Since there are such miraculous and wonderful functions, even the Buddhas and Patriarchs are willing to stand downwind. I ask: On the ground without yin and yang, what is planted? If you can say a word about this, the ancestral fields will be entrusted to you all at once.
Zen Master Peizhang Huang of Guizong Temple on Mount Lu
A son of the Yang family from Hengzhou, Hunan. He was tonsured by Zen Master Wu and received full ordination under Abbot Yousong. Later, he visited Zen Master Jialingyin. Jialingyin asked: 'Where are you from?' He replied: 'Hunan.' Jialingyin asked: 'How high is Mount Nanyue?' He replied: 'The summit is not exposed.' Jialingyin said: 'Those who understand go to the meditation hall.' One day, upon entering the room, Jialingyin asked: 'What is your original face?' He replied: 'It is not appropriate to present it.' Jialingyin said: 'Those who merely learn words are instructed to contemplate the saying of no Buddha-nature.' After twenty-one days, he suddenly realized that sentient and insentient beings are equally manifest, and reported this to Jialingyin. Jialingyin ignored him. The Zen Master said: 'This student has thirty blows to strike Zhao Zhou (Zen Master Congshen).' Jialingyin asked: 'Where is the fault?' The Zen Master said: 'The tongue has no bone.' Jialingyin nodded in agreement. He followed Jialingyin north and south for more than twenty years.
后賜紫。命住歸宗夾山云居等處 小參。以竹篦畫○云。者是諸佛頂𩕳機。錯了也。又以竹篦畫○云。者是祖師末後句。錯了也。者兩錯。有一錯。鋸地獅子。亦如金剛王寶劍。有一錯。有照有用。能縱能奪。能殺能活。若分疏得下。功不浪施。若分疏不下。山僧亦錯。阇黎亦錯。師年逾八十。靜住云居西室。一日喚侍者云。丟去罷。書偈云。生也沒得說。死也沒得說。打破太虛空。陽春與白雪。怡然而逝。塔于寺西安樂橋側。
江西歸宗果宏德禪師
住瞻云。拈香云。當年承慈訓。已𢬵著活埋。打開無盡藏。拖出死屍來。大死之人今又活。老人頭上舞三臺。
京都大覺正宗道禪師
小參。適才山門外佛殿里。已是狼籍殆盡。諸人上來下去。還嫌少𨚗。陽氣發來無硬土。無根樹子發生也。崖前枯木糝華也。諸人。還覺眉毛重么 上堂。今朝十月十五。大地山河齊吼。樂奏乾闥婆王。伶俐迦葉起舞。擊著須彌鐘。撾破虛空鼓。演出無字經。唱作蠻腔譜。不是譚玄說妙。亦非生老病苦。大家同赴華筵。面南須看北斗。覿面直截提持。擬議失卻何有。果能直下承當。始知不住劫數。其或彌封滯殼。棒折何能歇手 小參。綠柳堤邊。水足草足。青山崖畔。東觸西觸。不耕那畔田。豈踏今時路。嘯月吟
【現代漢語翻譯】 現代漢語譯本 后賜紫衣。命他住持歸宗寺、夾山寺、云居寺等地。 小參時，用竹篦畫一個圓圈說：『這是諸佛頭頂上的關鍵，錯了！』又用竹篦畫一個圓圈說：『這是祖師最後的句子，錯了！』這兩個錯處，有一個錯處，就像鋸斷地面的獅子，也像金剛王的寶劍一樣。有一個錯處，有照有用，能放能收，能殺能活。如果能分辨清楚，功夫就不會白費。如果分辨不清楚，山僧也錯，各位也錯。』 禪師年過八十，安靜地住在云居寺西室。一天，叫來侍者說：『丟掉算了。』寫下偈語說：『生也沒什麼可說，死也沒什麼可說，打破太虛空，陽春和白雪。』安詳地去世了，塔建在寺西安樂橋旁邊。
江西歸宗果宏德禪師
住持瞻云寺。拈香時說：『當年承受慈悲的教誨，已經像被活埋了一樣。打開無盡藏，拖出死屍來。大死之人今天又活了，老人的頭上跳起了三臺舞。』
京都大覺正宗道禪師
小參時說：『剛才山門外佛殿里，已經是亂七八糟了。各位上來下去，還嫌不夠熱鬧。陽氣發作起來沒有堅硬的土，沒有根的樹也生長出來了。懸崖前的枯木也開花了。各位，還覺得眉毛沉重嗎？』 上堂時說：『今天十月十五，大地山河一起吼叫，演奏著乾闥婆王（佛教護法神）的音樂，伶俐的迦葉（釋迦摩尼十大弟子之一）跳起舞來。敲擊著須彌山（佛教中的聖山）的鐘，敲破虛空的鼓。演出沒有文字的經，唱著地方的曲調。不是談玄說妙，也不是生老病苦。大家一起參加盛大的宴會，面向南邊要看北斗星。當面直接提持，猶豫就失去了所有。如果能當下承擔，才知道不住在劫數之中。如果還封閉在殼裡，棒子打斷了也不能罷休。』 小參時說：『綠柳堤邊，水足草足。青山崖畔，東碰西撞。不耕那邊的田，怎麼走今天的路。嘯月吟風……』
【English Translation】 English version Later, he was granted a purple robe and ordered to reside at Guizong Monastery, Jiashan Monastery, Yunju Monastery, and other places. During a small Dharma assembly, he drew a circle with a bamboo staff and said, 'This is the vital point on the crown of all Buddhas' heads. Wrong!' Then he drew another circle with the bamboo staff and said, 'This is the final phrase of the Patriarchs. Wrong!' Of these two mistakes, if there is one mistake, it is like a lion sawn off at the ground, or like the Vajra King's precious sword. If there is one mistake, there is both illumination and function, able to release and seize, able to kill and give life. If you can clearly distinguish this, your effort will not be wasted. If you cannot distinguish it, then this mountain monk is wrong, and you are also wrong.' The Chan Master was over eighty years old and lived quietly in the west room of Yunju Monastery. One day, he called his attendant and said, 'Throw it away.' He wrote a verse saying, 'There is nothing to say about birth, nothing to say about death. Break through the great void, spring sunshine and white snow.' He passed away peacefully, and his stupa was built next to the Anle Bridge west of the monastery.
Chan Master Guo Hongde of Guizong Monastery in Jiangxi
Residing at Zhanyun Monastery, he burned incense and said, 'In the past, receiving the compassionate teachings, it was as if I had been buried alive. Opening the inexhaustible treasury, dragging out a corpse. The greatly dead person is alive again today, and the old man dances the Three Stages on his head.'
Chan Master Zhengzong Dao of Dajue Monastery in the capital
During a small Dharma assembly, he said, 'Just now, outside the mountain gate in the Buddha hall, it is already a complete mess. You all go up and down, still complaining that it is not lively enough. When yang energy arises, there is no hard earth; a rootless tree also grows. The withered tree in front of the cliff also blossoms. Do you all feel your eyebrows heavy?' During an assembly, he said, 'Today is the fifteenth day of the tenth month, the great earth and rivers roar together, playing the music of the Gandharva Kings (celestial musicians), the clever Kashyapa (one of the ten great disciples of Shakyamuni Buddha) dances. Striking the bell of Mount Sumeru (the sacred mountain in Buddhism), smashing the drum of empty space. Performing the sutra without words, singing a barbarian tune. It is not discussing the mysterious or speaking of the wonderful, nor is it about birth, old age, sickness, and death. Everyone attends the grand banquet together, facing south, you must look at the Big Dipper. Directly and immediately grasp it face to face, hesitation loses everything. If you can directly take on the responsibility, then you will know that you do not dwell in kalpas (an aeon in Hindu and Buddhist cosmology). If you are still sealed in a shell, breaking the stick will not stop you.' During a small Dharma assembly, he said, 'Beside the green willow embankment, there is enough water and enough grass. Beside the green mountain cliff, bumping east and west. If you do not cultivate that field, how can you walk today's road? Whistling at the moon and chanting the wind...'
風。餐霞飲露。有時放下玉簾。佛眼覷不見。有時突向金輪。大地藏不住。有權有實。有照有用。放之自然體無去住。不如隨分納些些。何須脅下書五字。
調梅鼎禪師法嗣(三人)
磬山崇恩法南勝禪師
上堂。未離兜率降皇宮。公案何曾有兩重。千古毗藍今日事。一枝杓柄活如龍。釋迦老子生也。一花現瑞。千葉流芳。雲門大師來也。一棒揮空。十方通暢。佛佛祖祖。全提斯旨。七十二傳。未嘗少易。良久云。開口不在舌頭上 白洋河抄化回。示眾。破施主慳貪。磨自己種性。須是過量人。遇著血性漢。不然易說難行。山僧昨日將者兩步工夫。親歷一番。向九曲黃河邊。往來兩月。麥面粥[米*差]子飯。滋味遍嘗。看他三回四回。只云不在要。彼一文兩文。如割身肉。非關古井淵深。自愧汲長綆短。只得撩起便行。且把馳求心。歇歇歇。者般鼓笛莫輕敲。甘守門庭三尺雪。
京都拈花恢慈仁禪師
據室。既登獅子座。須效師子吼。若有法可說。笑破虛空口。畢竟如何。家堂穩坐渾無事。終日面南看北斗 上堂。千聖頂𩕳上。可容剎海。衲僧命脈中。不許商量。休向言中取則。莫于句下承當。大展通天活路。打開被蓋囊藏。明歷歷毫無間隔。光灼灼獨露真常。入得不二法門。處處
【現代漢語翻譯】 現代漢語譯本： 風。以朝霞為食，以甘露為飲。有時放下精美的簾子，（即使是）佛眼也看不見（它）。有時突然衝向象徵佛法的金輪，整個大地都無法隱藏（它）。既有權柄又有實力，既有照亮萬物的能力又有實際作用。放任（其）自然，本體無所謂來去。不如隨緣接受一些，何必在脅下書寫五個字（指不必要的執著）。
調梅鼎禪師的法嗣（共三人）
磬山崇恩法南勝禪師
上堂開示：未曾離開兜率天（Tushita Heaven，佛教欲界第四天，彌勒菩薩的住所）就降生到皇宮，（這個）公案何曾有兩重含義？千古之前的毗藍（事件），就是今天的事情。一根勺柄也能靈活如龍。（當年）釋迦老子（Sakyamuni Buddha）降生時，一花顯現祥瑞，千葉散發芬芳。（當年）雲門大師（Yunmen，禪宗大師）到來時，一棒揮空，十方通暢。佛佛祖祖，完全提倡這個宗旨，七十二代相傳，未曾稍有改變。停頓片刻，（禪師）說：『開口不在舌頭上』。
（禪師）從白洋河化緣回來，開示大眾：破除施主的慳吝，磨礪自己的劣根性，必須是超越常人的人，遇到有血性的人才能做到。不然，就容易說起來容易做起來難。山僧我昨天將這兩步功夫，親自經歷了一番。在九曲黃河邊，往來兩個月，麥面粥和粗糧飯，各種滋味都嚐遍了。看他們三番四次，只說不在乎，（但對）他們一文兩文（的施捨），如同割身上的肉一樣。這並非古井有多深，而是慚愧汲水的繩子太短。只能撩起衣襟便走，且把馳求的心，歇一歇吧。這種鼓樂不要輕易敲打，甘心守護門庭的三尺積雪。
京都拈花恢慈仁禪師
據室（指住持一方）：既然登上獅子座（象徵說法者的權威），就必須傚法獅子的吼叫。如果有什麼法可以說，（那簡直要）笑破虛空的嘴。究竟如何呢？安穩地坐在家裡什麼事也沒有，整天面向南方看著北斗星。
上堂開示：千聖的頭頂上，可以容納無盡的世界。禪僧的命脈中，不允許任何商量。不要在言語中尋求法則，不要在語句下承擔（任何東西）。要大展通天的活路，打開被蓋和囊藏（指去除一切遮蔽）。明明白白毫無間隔，光灼灼地獨自顯露真常。進入不二法門，處處（皆是）。
【English Translation】 English version: Wind. Eating the rosy clouds and drinking the dew. Sometimes lowering the jade curtain, even the Buddha's eyes cannot see it. Sometimes suddenly rushing towards the golden wheel (symbolizing the Dharma), the entire earth cannot hide it. It has both authority and substance, both the ability to illuminate and practical use. Letting it be natural, its essence is without coming or going. It is better to accept some according to one's lot, why write five characters under the ribs (referring to unnecessary attachment).
Diao Mei Ding Chan Master's Dharma Heirs (3 people)
Qing Shan Chong En Fa Nan Sheng Chan Master
Ascending the hall: Without leaving Tushita Heaven (the fourth heaven of desire in Buddhism, the abode of Maitreya Bodhisattva), he descended to the royal palace. How could this koan have two meanings? The event of Pi Lan (an ancient event) is today's matter. A ladle handle can also be as flexible as a dragon. When Sakyamuni Buddha was born, one flower manifested auspiciousness, and a thousand leaves emitted fragrance. When Yunmen (a Chan master) arrived, one staff was swung into emptiness, and the ten directions were unobstructed. Buddha after Buddha, patriarch after patriarch, fully advocated this principle, passed down through seventy-two generations, never changing slightly. After a pause, (the Chan master) said: 'Opening the mouth is not on the tongue.'
(The Chan master) returned from begging for alms at Baiyang River and instructed the assembly: Break the donors' stinginess and temper your own inferior nature. It must be someone who surpasses ordinary people to achieve this, encountering someone with a bloody spirit. Otherwise, it is easy to say but difficult to do. This mountain monk personally experienced these two steps yesterday. On the banks of the Nine-Bend Yellow River, I traveled back and forth for two months, tasting all kinds of flavors of wheat porridge and coarse grain rice. Seeing them say they don't care three or four times, (but for) their one or two coins (of alms), it's like cutting flesh from their bodies. This is not because the ancient well is deep, but because I am ashamed that the rope for drawing water is too short. I can only lift my clothes and leave, and let the mind that seeks rest. Don't lightly beat this kind of drum and flute, willingly guard the three feet of snow in front of the gate.
Kyoto Nian Hua Hui Ci Ren Chan Master
Taking the seat (referring to presiding over a place): Since you have ascended the lion's seat (symbolizing the authority of the speaker), you must imitate the lion's roar. If there is any Dharma to be spoken, (it would) break the mouth of emptiness with laughter. What is it after all? Sitting stably at home, nothing happens, looking at the Big Dipper facing south all day long.
Ascending the hall: On the crown of a thousand sages, it can accommodate endless worlds. In the lifeblood of a Chan monk, no discussion is allowed. Do not seek the law in words, do not undertake (anything) under sentences. Greatly expand the living path to heaven, open the quilt and bag (referring to removing all coverings). Clearly and without any separation, the light shines brightly and reveals the true constant alone. Entering the non-dual Dharma gate, everywhere (is it).
無非佛事。出得五陰區宇。頭頭總是道場。毫端上。羅列真空妙有。芥孔中。莊嚴清凈寶坊 小參。真機才動。妙用全彰。靈通莫測。感應無方。果然無手能行拳。千手萬手。一時頓現。無目能舒光。千眼萬眼。當下豁開。拈提格外生涯。洞達幽玄活計當處圓融無礙。等閑蓋色騎聲。
京都萬壽粹如純禪師
順義黃氏子。禮本邑觀音寺悟上師出家。依貫文律師具戒。遍參宗匠。次謁萬壽調梅和尚。親炙數載。日窮底蘊。始授記莂。出住栴檀廣通等處。上堂。昨夜紛紛大雪。鏡外狂心頓歇。舉頭冷眼遙觀。萬里山河一色浪。禪和無交涉。踏著方磚撞倒墻。觸著露拄打失鼻。識取不為冤。止止不須說。直饒虛空粉碎。大地平沉。到者里正好。朝打三千。暮打八百。何故。絕後再蘇。欺君不得 小參。一任法堂前草深一丈。不曾山門外垂手接人。不是調高和寡。亦非價重難酬。且道。意在於何。釣竿可換鉤難曲。你但無心我便休 小參。輦路橫門外。西山峙寺旁。說法雲興。瓶瀉論文。鳥語花香。直饒拈燈籠露柱。也是折東壁補西墻。分明舉似。切忌承當。自古韓盧多逐塊。從來好肉不剜瘡。諸仁者。還知山僧舌頭落處么。良久云。一番雨過一番涼 佛誕。一年一度。徒增涂污。者個那個。有甚分別。杓柄子不
【現代漢語翻譯】 現代漢語譯本： 無非是佛事。脫離了五陰（色、受、想、行、識）的區域。處處都是道場。毫毛的尖端上，羅列著真空妙有。微小的芥子孔中，莊嚴清凈的寶坊。 小參（禪宗術語，指簡短的參禪開示）。真機一旦發動，妙用全部彰顯。靈通玄妙不可測度，感應沒有定向。果然沒有手也能打拳，千手萬手，一時頓然顯現。沒有眼睛也能舒放光明，千眼萬眼，當下豁然打開。拈提（禪宗用語，指提持宗要）有格外的生涯，洞達幽深的玄妙活計，當處圓融無礙。等閑地蓋色騎聲（形容不落言詮，直指本性）。 京都萬壽粹如純禪師 順義黃氏之子，在本地觀音寺拜悟上師出家。依止貫文律師受具足戒。普遍參訪宗門大匠。之後謁見萬壽調梅和尚。親近侍奉數年，窮盡佛法底蘊。才被授予印可。出任栴檀、廣通等寺院住持。上堂（禪宗用語，指住持升座說法）。昨夜紛紛揚揚的大雪，鏡子外的狂妄之心頓時止息。抬頭冷眼遙望，萬里山河都是一個顏色。禪和（指禪僧）沒有交涉。踏著方磚撞倒墻，觸碰著露柱打失鼻子。認識到這一點就不冤枉。停止吧，不必多說。即使虛空粉碎，大地沉沒。到這裡正好，早上打三千，晚上打八百。為什麼呢？絕處逢生，欺騙不得。 小參。任憑法堂前野草長深一丈，不曾在山門外垂手接引人。不是曲調太高難以合奏，也不是價值太重難以酬謝。那麼，意圖在於哪裡呢？釣竿可以更換，魚鉤難以彎曲。你只要沒有妄心，我就停止。 小參。輦路橫在門外，西山聳立在寺旁。說法時云興霧涌，像瓶子傾瀉一樣，議論紛紛。鳥語花香。即使是拈燈籠露柱，也是拆東墻補西墻。分明地舉示出來，切忌承當。自古以來韓盧（古代名犬）大多追逐土塊，從來好肉不挖瘡。各位仁者，還知道山僧的舌頭落在哪裡嗎？良久說道：一番雨過一番涼。 佛誕。一年一度，徒增涂污。這個那個，有什麼分別？杓柄子不……
【English Translation】 English version: Nothing but Buddhist affairs. Escaping the realm of the five skandhas (form, feeling, perception, mental formations, consciousness). Every place is a Bodhimanda (place of enlightenment). On the tip of a hair, the wondrous existence of true emptiness is arrayed. Within a tiny mustard seed, a pure and adorned precious temple. Small Dharma Assembly. When the true mechanism is activated, the wonderful function is fully manifested. Spiritual penetration is unfathomable, and responses are without direction. Indeed, without hands, one can still box; a thousand hands, ten thousand hands, appear instantly. Without eyes, one can still emit light; a thousand eyes, ten thousand eyes, open wide at once. Picking up and putting down is an extraordinary life, penetrating the profound and mysterious activity, being perfectly integrated and unobstructed in every place. Casually covering form and riding sound (describing not falling into words, directly pointing to the original nature). Chan Master Cui Ru Chun of Man Shou Temple in Kyoto The son of the Huang family of Shunyi, he left home at the Guanyin Temple in his hometown under the guidance of Master Wu. He received the full precepts under the lawyer Guanwen. He widely visited the great masters of the Zen school. Then he visited the monk Tiao Mei of Wanshou Temple. He served closely for several years, exhausting the depths of the Buddha-dharma. Only then was he granted recognition. He went out to serve as abbot in temples such as Chandana and Guangtong. Ascending the Dharma Hall (Zen term, referring to the abbot ascending the seat to preach). Last night, the heavy snow fell, and the mad mind outside the mirror stopped abruptly. Raising my head and looking coldly into the distance, the mountains and rivers for ten thousand miles are all one color. Zen monks have no involvement. Stepping on the square brick, they knock down the wall; touching the dew pillar, they lose their noses. Recognizing this is not a grievance. Stop, no need to say more. Even if the void is shattered and the earth sinks, it is good to be here, hitting three thousand in the morning and eight hundred in the evening. Why? Surviving after death, one cannot deceive. Small Dharma Assembly. Let the grass in front of the Dharma Hall grow a foot deep, never reaching out to receive people outside the mountain gate. It is not that the tune is too high to harmonize, nor is it that the value is too heavy to repay. So, what is the intention? The fishing rod can be changed, but the hook is difficult to bend. As long as you have no deluded mind, I will stop. Small Dharma Assembly. The imperial road lies outside the gate, and the West Mountain stands beside the temple. When preaching, clouds rise and mist surge, like a bottle pouring out, with much discussion. Birds sing and flowers are fragrant. Even picking up a lantern and a dew pillar is like robbing Peter to pay Paul. Clearly showing it, be careful not to take it on. Since ancient times, Han Lu (famous ancient dog) mostly chased after clods, and good meat is never cut. All of you, do you know where the mountain monk's tongue has fallen? After a long time, he said: After a rain, there is a coolness. Buddha's Birthday. Once a year, it only increases defilement. This one and that one, what is the difference? The handle of the ladle does not...
問長短。拈來便澆小廝兒。也知佼儈放過不可。且道。渠還甘受也無。須知遠煙浪。別有好商量 小參。舉僧問千巖長祖。如何是和尚家風。祖云。無力豎拳頭。老祖恁么說話。大似隔靴將棒槌搔癢。有甚受用處。設有人問萬壽如何是和尚家風。劈脊便棒。待他擬議。連棒打出。因甚如此。重賞之下。必有勇夫 小參。隔江招手橫行。腳跟下好與三十。望見剎竿回去。腳跟下好與三十。且道。半青半黃。七上八下的。腳跟下合打多少。有人道得好轉語。別炊甑飯與他吃。乾隆甲午七月二十日示寂。世壽六十一。僧臘四十二。全身塔于本寺之後園。
南嶽下第三十九世
佛日義禪師法嗣(二人)
薦福德山海禪師
小參。鄭州梨青州棗。萬物無如出處好。阿呵呵。毗婆尸佛早留心。直至如今不得妙。珍重擔囊行腳人。一念偏枯錯到老 示眾。舉玉國師云。禪林秋晚。學道之士。貴乎一一真實。專為生死。不爭人我是非。是發心真實。切問近思。不學虛頭。是參學真實。胸襟流出。蓋天蓋地。是酬唱真實。好賢樂善。成人道業。是領眾真實。省虛文務誠敬。是禮貌真實。誡虛華崇節儉是。日用真實。明因果識罪福。除害去獘。是任事真實。遠奸佞親仁厚。是交接真實。甘淡薄恥謀求。是家風真實
【現代漢語翻譯】 現代漢語譯本 問長短。隨便拿來就澆在小廝身上。也知道狡猾的商人放過不得。且說，他還會甘心接受嗎？要知道遠處的煙波，另有好商量的地方。小參。（舉例）有僧人問千巖長祖（禪師名號），什麼是和尚的家風？長祖說：『無力氣豎起拳頭。』老祖這樣說話，好像隔著靴子用棒槌撓癢，有什麼用處？如果有人問萬壽（寺廟名）什麼是和尚的家風，劈頭就打一棒，等他想要辯解，就連棒打出去。為什麼這樣做？重賞之下，必有勇夫。小參。隔著江招手，卻橫著走，在他的腳跟下應該打三十下。望見剎竿（寺廟標誌）又回去了，在他的腳跟下應該打三十下。那麼，半青半黃，七上八下的，在他的腳跟下應該打多少下？有人能說出好的轉語，就另外給他做飯吃。乾隆甲午年（1774年）七月二十日圓寂，享年六十一歲，僧臘四十二年。全身塔葬在本寺的後花園。
南嶽下第三十九世
佛日義禪師（禪師名號）的法嗣（二人）
薦福德山海禪師（禪師名號）
小參。鄭州的梨，青州的棗，萬物都不如產地好。阿呵呵。毗婆尸佛（過去七佛之一）早就留心，直到如今也沒得到妙處。珍重那些挑著行李到處行腳的人，一念之差就會錯到老。示眾。（舉例）玉國師（禪師名號）說：禪林秋晚，學道的人，貴在事事真實，專為生死大事，不爭論人我是非，這是發心真實。懇切提問，周密思考，不學虛假的表面功夫，這是參學真實。胸襟流露出來，能覆蓋天地，這是酬唱真實。喜好賢才，樂於行善，成就別人的道業，這是領眾真實。省去虛文，注重誠敬，這是禮貌真實。戒除虛華，崇尚節儉，這是日用真實。明白因果，認識罪福，去除禍害，革除弊端，這是任事真實。疏遠奸佞，親近仁厚，這是交接真實。安於平淡，以謀求為恥，這是家風真實。
【English Translation】 English version Questioning length and shortness. Picking it up and pouring it on the servant boy. Also knowing that cunning merchants cannot be let go. And say, will he willingly accept it? Know that in the distant misty waves, there are other good ways to discuss it. Short sermon. (Example) A monk asked Qianyan Changzu (Zen master's name), what is the family style of the monks? Changzu said: 'Without the strength to raise a fist.' The old master speaks like scratching an itch through boots with a mallet, what is the use? If someone asks Wanshou (temple name) what is the family style of the monks, strike him with a stick head-on, and when he tries to argue, beat him out with the stick. Why do this? Under heavy reward, there must be brave men. Short sermon. Waving across the river, but walking sideways, thirty blows should be given under his heels. Seeing the temple flagpole (temple symbol) and going back, thirty blows should be given under his heels. Then, half green and half yellow, up and down, how many blows should be given under his heels? If someone can say a good turning phrase, cook rice for him separately. Died on the twentieth day of the seventh month of Qianlong Jiawu year (1774), at the age of sixty-one, with forty-two years of monastic life. The whole body was buried in a pagoda in the back garden of this temple.
The thirty-ninth generation under Nanyue
Dharma heirs of Zen Master Foryi Yi (Zen master's name) (two people)
Zen Master Jianfu Deshan Hai (Zen master's name)
Short sermon. Zhengzhou pears, Qingzhou dates, nothing is as good as its origin. Aha ha. Vipassi Buddha (one of the past seven Buddhas) paid attention early on, but has not yet found the subtlety. Cherish those who carry luggage and travel around, a single wrong thought will lead to mistakes in old age. Showing the public. (Example) National Teacher Yu (Zen master's name) said: In the late autumn of the Zen forest, those who study the Way value being truthful in everything, focusing on the great matter of life and death, not arguing about right and wrong, this is true aspiration. Ask earnestly and think carefully, do not learn false appearances, this is true study. The flow of the mind covers the sky and the earth, this is true reciprocity. Loving the virtuous and delighting in goodness, accomplishing the Taoist career of others, this is true leadership. Saving empty words and emphasizing sincerity and respect, this is true politeness. Abandoning vanity and advocating frugality, this is true daily life. Understanding cause and effect, recognizing sin and blessing, removing harm and eliminating abuses, this is true responsibility. Staying away from the treacherous and approaching the benevolent, this is true interaction. Being content with simplicity and ashamed of seeking, this is the family style.
。更有一處真實。一發與汝諸人道破。大抵還他肌骨好。不搽紅粉也風流。師云。國師心肝五臟。和盤傾出。怎柰無人識取。而今冷地思量著。三十三天被火燒。下座 同參至上堂。舉雲門示眾云。平地上死人無數。過得荊棘林是好手。時有僧出雲。與么則堂中第一座。有長處也。門云。蘇嚕囌嚕。師云。過得荊棘林是好手。若到薦福門下。腿筋打斷。也不肯放過在。須要通身是個金剛圈栗棘蓬。教一切人。吞跳不得。諸人還委悉么。問取我同參去。
南澗理安智朗月禪師
白門李氏子。年十九。投慧開老宿脫白。受具於六安曇瑞年和尚。后詣靈峰素蓮法師。習天臺賢首諸經論。遍參諸方。于佛日和尚處。投機印可。示眾。參禪須參活句。活句薦得。永劫不忘。作么生是活句。驀舒手云。我手何似佛手。復垂足云。我腳何似驢腳。有漏箍籬。無漏木杓。覿面相呈。分付典座。一等蝦作眼者便作。言發非聲。色前不物。會去。何止笤帚柄三十 示眾。德山棒是瞎棒。臨濟喝是瞎喝。正偏已屬繁辭。顧鑒那堪再說。壩子橋頭。來千去萬。忠清巷裡。驢奔馬踱。一一天真。誰敢動著。雖然。王和尚底袈裟。因甚七零八落 小參。獅子顰呻。像王回顧。要行便行。要住便住。是名大丈夫。不枉打草鞋行腳。若乃不
【現代漢語翻譯】 現代漢語譯本： 還有一處真實不虛的地方，我全部都告訴你們。大抵還是保持他原本的肌骨最好，不施粉黛也風流倜儻。禪師說：『國師（指一位有名的禪師）的心肝五臟，和盤托出，可惜沒有人能夠認識領會。如今冷靜下來思量這件事，即使是三十三天（佛教用語，指欲界六天、色界十八天、無色界四天，共二十八天，加上須彌山頂上的忉利天）也會被火燒燬。』說完便下座。
各位同參道友，今天我來上堂說法。我來引用雲門禪師開示大眾時說的話：『平地上死了無數的人，能夠通過荊棘林才是好手。』當時有個僧人出來說：『既然這樣，那麼堂中第一座的人，一定有他的長處。』雲門禪師說：『蘇嚕囌嚕。』禪師說：『能夠通過荊棘林是好手，如果到了薦福寺門下，即使被打斷腿筋，也不肯放過。』必須全身都是金剛圈和栗棘蓬，讓所有人都吞不下也跳不過。各位還明白嗎？去問我的同參道友吧。
南澗理安智朗月禪師
白門李氏之子，十九歲時，投奔慧開老宿剃度出家，在六安曇瑞年和尚處受具足戒。之後前往靈峰素蓮法師處，學習天臺宗和賢首宗的各種經論。遍參各方禪師，在佛日和尚處，得到投機印可。開示大眾說：『參禪必須參活句，活句一旦領悟，永劫都不會忘記。』什麼是活句呢？禪師突然伸出手說：『我的手像佛手嗎？』又垂下腳說：『我的腳像驢腳嗎？』有漏的箍籬，無漏的木勺，面對面地呈現，交付給典座。一等蝦作眼的人便會明白。言語發出卻不是聲音，面對美色卻不執著於物。領會了嗎？何止是笤帚柄三十下！』開示大眾說：『德山禪師的棒是瞎棒，臨濟禪師的喝是瞎喝。』正偏已經屬於多餘的言辭，顧鑒哪裡還值得再說。壩子橋頭，來來往往千千萬萬的人，忠清巷裡，驢奔馬踱。每一天都是天真自然，誰敢動它一下？雖然如此，王和尚的袈裟，為什麼七零八落呢？』小參時說：『獅子發出呻吟，像王頻頻回顧，要走便走，要住便住，這才是大丈夫，不枉費打著草鞋行腳。如果不是這樣』
【English Translation】 English version: There is also a place of truth. I will tell you all about it. Generally, it is best to keep his original muscles and bones. Without rouge, he is still romantic. The master said, 'National Teacher's (referring to a famous Chan master) heart, liver, spleen, lungs, and kidneys are all laid out, but unfortunately no one can recognize and understand them. Now, calmly thinking about this matter, even the Thirty-three Heavens (Buddhist term, referring to the six heavens of the desire realm, the eighteen heavens of the form realm, and the four heavens of the formless realm, a total of twenty-eight heavens, plus the Trayastrimsa Heaven on the top of Mount Sumeru) will be burned by fire.' After speaking, he stepped down from the seat.
Fellow practitioners, today I come to the hall to give a Dharma talk. I will quote what Chan Master Yunmen said when he instructed the public: 'Countless people have died on flat ground, and those who can pass through the thorny forest are good hands.' At that time, a monk came out and said, 'In that case, the person in the first seat in the hall must have his strengths.' Chan Master Yunmen said, 'Sulu Sulu.' The master said, 'Being able to pass through the thorny forest is a good hand. If you arrive at the gate of Jianfu Temple, even if your leg tendons are broken, you will not let it go.' You must be a Vajra circle and a chestnut hedgehog all over your body, so that everyone can't swallow or jump over it. Do you all understand? Go ask my fellow practitioners.
Chan Master Zhilangyue of Nanxian Li'an
The son of the Li family of Baimen, at the age of nineteen, he took refuge in the old monk Huikai to be tonsured and ordained, and received the full precepts from the monk Tan Ruinian in Liuan. Later, he went to Dharma Master Sulian of Lingfeng to study various scriptures and treatises of the Tiantai and Xianshou schools. He visited Chan masters everywhere, and at Dharma Master Fori, he received a congenial approval. He instructed the public, 'To practice Chan, you must practice the living sentence. Once the living sentence is understood, it will never be forgotten.' What is a living sentence? The Chan master suddenly stretched out his hand and said, 'Is my hand like the Buddha's hand?' Then he lowered his foot and said, 'Is my foot like a donkey's foot?' The leaky hoop, the leak-proof wooden spoon, presented face to face, handed over to the Dianzuo. Those who make eyes like shrimp will understand. Words are spoken but not sound, facing beauty but not attached to things. Do you understand? More than thirty strokes of the broom handle!' He instructed the public, 'Chan Master Deshan's stick is a blind stick, and Chan Master Linji's shout is a blind shout.' Right and wrong already belong to superfluous words, and where is it worth talking about Gujian again. At the head of the Bazi Bridge, thousands of people come and go, and in Zhongqing Lane, donkeys run and horses trot. Every day is true and natural, who dares to touch it? Although, why is Wang Heshang's cassock tattered?' He said during the small participation, 'The lion groans, the elephant king looks back frequently, go when you want to go, stay when you want to stay, this is a great man, it is not in vain to walk with straw sandals. If not'
死不活。癡心妄想。成佛作祖。豈不大錯。三歲孩童抱花鼓。莫來攔我毬門路 小參。大樹大皮裹。小樹小皮纏。庭前紫荊樹。無皮也過年。世出世間法。時至理俱圓。看看。山腰白雪雖凝凍。溪上紅梅已破顏 小參。風不鳴條。雨不破塊。買有處買。賣有處賣。人人有吃有穿。各各無災無害。饒他千佛到來。一齊推出門外。何故。堂上不張白澤圖。人間何自有妖怪 小參。摸螺螄搭好伴。刺繡文看好樣。年荒病久倦開爐。無可如何著須炭。眉毛鼻孔。各自照管 小參。有大蓮華。忽然出現。豎拂子云。見么。善財童子參德云。麥里何曾不是面。一旦相逢在別峰。空里云飛知幾片。乾隆辛卯八月初十日示寂。世壽六十一。僧臘四十三。塔于蓮花峰之陽。
古云沛禪師法嗣
劍溪永鎮樸夫拙禪師
入室。書頭教娘勤作息。書尾教娘莫瞌睡。坐斷中間。不落窠臼。未免法報化身叫屈。摩竭陀親行此令。毗耶離已現神通。還委悉么。以拄杖卓一卓。喝一喝 上堂。鶯啼燕語。水綠山青。人人懷滄海之珠。個個抱荊山之璧。龜毛拂子拂。兔角扇子扇。又誰管你米里有蟲。麥里有面。盞子撲落地。碟子成七片。狗子佛性無。問伊是誰見。見不見。倒騎泥牛入佛殿。
祖燈紹禪師法嗣
岳州印慧勝
【現代漢語翻譯】 現代漢語譯本 『死不活』（指不死不活的狀態）。『癡心妄想』（指不切實際的幻想）。如果認為這樣就能『成佛作祖』（指達到最高的精神境界），那豈不是大錯特錯？一個三歲的孩子抱著花鼓，不要來阻攔我踢球的道路。——小參。 大樹有大的樹皮包裹，小樹有小的樹皮纏繞。庭院前的紫荊樹，即使沒有樹皮也能過年。世間法和出世間法，時機到了，道理自然圓滿。看看，山腰的白雪雖然凝結成冰，溪邊的紅梅已經綻放笑顏。——小參。 風不吹動樹枝，雨不破壞土塊。買東西有買的地方，賣東西有賣的地方。人人有吃有穿，個個沒有災禍和傷害。即使千佛到來，也一齊推出門外。為什麼？因為堂上不掛『白澤圖』（古代傳說中的神獸，能辨識世間萬物），人間哪裡會有妖怪？——小參。 摸螺螄要找好夥伴，刺繡花紋要看好樣子。年景不好，生病很久，爐子也懶得開了，無可奈何只能燒些須炭。眉毛和鼻孔，各自好好照管。——小參。 有大蓮花，忽然出現。豎起拂塵說：『看見了嗎？』善財童子（佛教故事人物）參拜德云比丘。麥子里什麼時候沒有面？一旦在別的山峰相逢，空中飛過的雲彩知道有多少片？乾隆辛卯年（1771年）八月初十日圓寂，世壽六十一歲，僧臘四十三年，塔建在蓮花峰的南面。 古云沛禪師法嗣 劍溪永鎮樸夫拙禪師 入室：書的開頭教導女兒勤勞作息，書的結尾教導女兒不要打瞌睡。截斷中間的思路，不落入俗套。但這樣未免讓法身、報身、化身叫屈。摩竭陀（古印度國名）親自執行這個命令，毗耶離（古印度城市）已經顯現神通。還明白嗎？用拄杖敲一下，喝一聲。——上堂： 鶯啼燕語，水綠山青。人人懷有滄海之珠，個個抱有荊山之璧。用龜毛做的拂塵拂，用兔角做的扇子扇。又有誰管你米里有蟲，麥里有面？杯子掉在地上，碟子摔成七片。狗子沒有佛性，問是誰看見的？見沒見到？倒騎泥牛進入佛殿。 祖燈紹禪師法嗣 岳州印慧勝
【English Translation】 English version 'Dead but not alive' (referring to a state of being neither dead nor alive). 'Delusional thinking' (referring to unrealistic fantasies). If you think this will allow you to 'become a Buddha and an ancestor' (referring to reaching the highest spiritual state), wouldn't that be a big mistake? A three-year-old child holding a flower drum, don't come and block my path to kick the ball. -- Small Chan session. Big trees have big bark wrapping them, small trees have small bark winding around them. The crape myrtle tree in front of the courtyard can still get through the year even without bark. Worldly and otherworldly dharmas, when the time comes, the principles naturally become complete. Look, although the white snow on the mountainside is frozen, the red plum blossoms by the stream have already bloomed. -- Small Chan session. The wind doesn't rustle the branches, the rain doesn't break the clods of earth. There are places to buy things, and places to sell things. Everyone has food and clothing, and everyone is free from disasters and harm. Even if a thousand Buddhas arrive, they are all pushed out the door. Why? Because the 'Bai Ze Picture' (an ancient mythical beast that can recognize all things in the world) is not hung in the hall, where would there be monsters in the human world? -- Small Chan session. To find snails, you need to find good partners; to embroider patterns, you need to look at good samples. In bad years and after a long illness, I'm too lazy to light the stove, and I have no choice but to burn some charcoal. Eyebrows and nostrils, take good care of them individually. -- Small Chan session. A great lotus flower suddenly appears. Raising the whisk, he says, 'Do you see it?' Sudhana (a figure in Buddhist stories) visits the Bhikshu Deva. When has there ever been no flour in wheat? Once we meet on another peak, how many clouds fly in the sky? He passed away on the tenth day of the eighth month of the Xinmao year of Qianlong (1771), at the age of sixty-one, with forty-three years as a monk. His pagoda is built on the south side of Lotus Peak. Successor of Chan Master Guyun Pei Chan Master Pu Fuzhuo of Yongzhen, Jianxi Entering the room: The beginning of the book teaches the daughter to work and rest diligently, and the end of the book teaches the daughter not to doze off. Cut off the middle thoughts, and don't fall into clichés. But this inevitably makes the Dharmakaya, Sambhogakaya, and Nirmanakaya complain. Magadha (an ancient Indian kingdom) personally carried out this order, and Vaisali (an ancient Indian city) has already shown its supernatural powers. Do you understand? Tap the staff once, and shout once. -- Ascending the hall: Orioles sing and swallows chatter, the water is green and the mountains are blue. Everyone holds a pearl from the Canghai Sea, and everyone embraces a jade from Jing Mountain. Use a whisk made of tortoise hair, and fan with a fan made of rabbit horns. And who cares if there are worms in your rice or flour in your wheat? The cup falls to the ground, and the plate breaks into seven pieces. The dog has no Buddha-nature, who saw it? Did you see it or not? Riding a mud ox backwards into the Buddha hall. Successor of Chan Master Zudeng Shao Yuezhou Yin Hui Sheng
禪師
開堂。金剛正體。充塞十虛。智眼圓明。包羅萬有。百千法門。因此而建立。無量妙義。因茲而流通。赤灑灑騎聲蓋色。峭巍巍越古超今。到者里說個大唐國里無禪師。瞎卻鎮州一城人眼。總是靈龜拽尾。拂跡跡生 當晚小參。揮拂子云。諸佛心印。非從人得。列祖綱宗。豈假言傳。所貴俊俏衲僧。向把捉無蹤時。詮註不及處。一連入手。自然理事全彰。諸兄弟。且入手后如何。岳陽船子洞庭波。擊拂子。歸方丈 中秋。秋風涼秋夜長。途中客思故鄉。星河燦燦。蟾桂飄香。一輪孤月轉長廊。萬家砧杵應寒螀。敢問大眾。祇如心月孤圓。光吞萬象。光非照境。境亦非存。光境俱忘。復是何物。擊拂子云。自是不歸歸便得。五湖煙景有誰爭。
月潭達禪師法嗣
鎮江金山大曉徹禪師
崇明陳氏子。依天語和尚。出家圓具。后入終南山。澗飲木食數年。憶洞山參雲門公案。忽見電光徹證。乃述偈曰。奇哉奇哉甚奇哉。閃電光中正眼開。明暗兩條生滅路。誰知無去亦無來。即出山。參月潭和尚。得蒙印可。繼席香林。次遷金山天寧等處 早參。逼塞太虛。了無空缺。燈籠用盡神通。𨁝跳不出。露柱使盡伎倆。藏身不得。百億須彌暗點頭。萬象森羅笑不歇。且道。笑個甚麼。眉毛眼上橫。鼻孔
大頭垂 小參。金山一夏來。無法可商量。饑來要吃飯。飽時絕思想。倦來要打眠。一覺到天亮。動轉及施為。十方盡通暢。了了全非見。堂堂無背向。但只恁么過。還有為人處也無。明眼人前。不得錯舉 小參。不是心。耳聲眼色甚分明。不是佛。暑氣侵人誰不熱。不是物。電光石火空狼籍。畢竟是什麼。冬瓜直儱侗。瓠子曲彎彎。若向者里會得。一生參學事畢 早參。有一人六根不具。四大皆空。體周法界。行住無蹤。灑灑落落。任西任東。問伊佛法禪道。全然一法不通。且道。此人有長處也無。試道看 僧問。既是金山。因何惟見土石。師云。是你見處。雲和尚又作么生見。師云我不曾眼花。云謝師答話。師云。放汝三十棒 僧問。隔江招手而去。過在甚麼處。師云。不守本分。云恁么不用行腳也。師云。只恐不是玉。是玉也大奇 上堂。佛祖玄機。人天罔測。大用現前。不存軌則。德山入門便棒。臨濟入門便喝。施雷轟電掣之機。展殺活臨時之用。直下全提。凡聖路絕。若是明眼衲僧。向棒喝未施已前。貫通古今。猶較些子 小參。即心即佛。芍藥花開菩薩面。非心非佛。棕櫚葉放夜叉頭。不是心不是佛不是物。猿抱子歸青嶂里。鳥銜花落碧巖前。恁么會得。猶是陜府灌鐵牛。嘉州打大象。莫若業識茫茫去。
【現代漢語翻譯】 現代漢語譯本 大頭垂 小參。金山寺一個夏天過去了，沒有什麼佛法可以商量的。餓了就要吃飯，飽了就不要胡思亂想。困了就要睡覺，一覺睡到天亮。一舉一動，一施一為，十方世界都暢通無阻。明明白白，完全沒有偏見，堂堂正正，沒有背離。只是這樣過日子，還有為別人著想的地方嗎？在明眼人面前，可不能亂說。 小參。不是心，耳朵聽到的聲音，眼睛看到的顏色，都分得很清楚。不是佛，暑氣逼人，誰不覺得熱？不是物，電光石火，轉瞬即逝。那麼，到底是什麼呢？冬瓜直溜溜的，葫蘆彎彎曲曲的。如果能在這裡領會，一生的參禪學習就結束了。 早參。有一個人，六根（眼、耳、鼻、舌、身、意）不全，四大（地、水、火、風）皆空，身體遍佈法界（宇宙），行走居住沒有軌跡。灑脫自在，隨心所欲。問他佛法禪道，卻完全一竅不通。那麼，這個人有什麼長處嗎？試著說說看。 僧人問：既然是金山寺，為什麼只看到泥土石頭？師父說：那是你看到的。僧人問：和尚您又怎麼看呢？師父說：我沒有眼花。僧人說：謝謝師父回答。師父說：賞你三十棒。 僧人問：隔著江水招手示意離開，過錯在哪裡？師父說：不守本分。僧人問：這樣說就不用雲遊參學了嗎？師父說：只怕你不是玉，如果是玉就太稀奇了。 上堂。佛祖的玄妙機理，人天都難以測度。大用現前，不拘泥於規則。德山（唐代僧人）入門就打，臨濟（唐代僧人）入門就喝。施展雷霆閃電般的機鋒，展現殺活臨時的作用。直接全部提起來，凡聖之路斷絕。如果是明眼的僧人，在棒喝還沒施展之前，就貫通古今，還算好一點。 小參。即心即佛，芍藥花開，如同菩薩的面容。非心非佛，棕櫚葉展開，如同夜叉的頭。不是心，不是佛，不是物，猿猴抱著小猴回到青色的山裡，鳥兒銜著花落在碧綠的巖石前。這樣理解，還是像在陜府（唐朝行政區劃）灌鐵牛，在嘉州（唐朝行政區劃）打大象一樣，不如讓業識（佛教術語，指行為和意識）茫茫然地過去。
【English Translation】 English version Datou Chui - Short Dharma Talk. A summer at Jinshan (Golden Mountain Temple) has passed. There's no Dharma to discuss. When hungry, eat. When full, cease all thoughts. When weary, sleep. Wake up at dawn. Every movement and action, all directions are unobstructed. Clearly and completely without bias, upright and without turning away. Just living like this, is there still a place for considering others? Before those with clear eyes, do not speak carelessly. Short Dharma Talk. It is not the mind; the sounds heard by the ears and the colors seen by the eyes are clearly distinguished. It is not the Buddha; who doesn't feel the heat of the summer? It is not a thing; lightning and sparks vanish in an instant. So, what is it after all? The winter melon is straight and smooth, the gourd is curved and winding. If you can understand this, your lifelong study of Chan (Zen) is complete. Morning Dharma Talk. There is a person who lacks the six senses (eye, ear, nose, tongue, body, and mind), and whose four elements (earth, water, fire, and wind) are all empty. Their body pervades the Dharma Realm (universe), and their movements leave no trace. Free and unrestrained, they go wherever they please. If you ask them about the Buddha Dharma and Chan (Zen) practice, they understand nothing at all. So, does this person have any merits? Try to say. A monk asked: Since this is Jinshan (Golden Mountain Temple), why do I only see earth and stones? The Master said: That is what you see. The monk asked: How does the Abbot see it? The Master said: My eyes are not blurred. The monk said: Thank you for your answer, Master. The Master said: I'll give you thirty blows. A monk asked: Waving goodbye across the river, what is the fault? The Master said: Not keeping to one's duty. The monk asked: Does that mean there's no need to travel and study? The Master said: I fear you are not jade; if you are jade, it would be a great wonder. Ascending the Dharma Hall. The profound mechanisms of the Buddhas and Patriarchs are unfathomable to humans and gods. When great function manifests, it does not adhere to rules. Deshan (Tang Dynasty monk) struck upon entering, and Linji (Tang Dynasty monk) shouted upon entering. They employed the thunderous and lightning-like opportunity, displaying the function of killing and giving life at the moment. Directly lifting everything up, the path of the mundane and the sacred is cut off. If one is a clear-eyed monk, understanding the past and present before the striking and shouting are even applied, that would be somewhat better. Short Dharma Talk. Mind is Buddha, the peony blossoms reveal the face of a Bodhisattva. Not mind, not Buddha, the palm leaves unfurl like the head of a Yaksha. Not mind, not Buddha, not a thing, the monkey carries its child back to the green mountains, the bird carries a flower and drops it before the blue cliffs. Understanding it this way is like pouring iron oxen in Shan Prefecture (Tang Dynasty administrative division) or striking large elephants in Jia Prefecture (Tang Dynasty administrative division). It is better to let karmic consciousness (Buddhist term, referring to actions and consciousness) pass by in a state of confusion.
一條白練去。無明煩惱去。一念萬年去。雖然如是。毫𨤲有差。天地懸隔。毫𨤲無差。天地懸隔。師示微疾。說偈而逝。世壽七十三。僧臘四十九。塔于金陵紫金山之麓。
不物震禪師法嗣
泰州慈濟自聞悅禪師
徐州蕭縣盛氏子 上堂。華藏界香水海。重重無盡善法。堂樓閣門。門門無礙。只貴當人信得及。一拶便入。始知虛而靈。寂而妙。高揖釋迦。不拜彌勒。婢視聲聞。奴呼圓覺。正所謂我為法王。於法自在。雖然如是。開堂一句。作么生道。但願好風齊著力。一時吹入我門來 佛殿。漱口三日。吾不喜聞。是光明藏。是最上乘。展具云。丈夫自有沖天志。豈向他人行處行 結制。九十日已前。鉤子鉤你。九十日已后。錐子錐你。正當九十日。開潑天潑地爐鞲起烹佛烹祖火𦦨。釋迦彌勒。擬議則眉須墮落。文殊普賢。顧鑒則燎卻面門設有個漢出來道。長老云何修學。云何取證。與么見解。拄杖子不在。笤帚柄聊與三十。
澹如永禪師法嗣(五人)
杭州天華有于成禪師
誕日上堂。釋迦老子。未離兜率。成上座。早已腳踏閻浮。釋迦老子。指天指地。成上座。早已成等正覺。不是為他閑事長無明。豈肯自輕而退屈。三十年前。驅耕奪食。誰敢當鋒。三十年後。灰意忘情。
【現代漢語翻譯】 現代漢語譯本： 一條白練逝去，無明煩惱也隨之消散，一念之間彷彿經歷了萬年。雖然是這樣說，但即使有絲毫的差別，也如同天地般遙遠隔絕。如果沒有任何差別，也如同天地般遙遠隔絕。老師略感不適，說完偈語便圓寂了，世壽七十三歲，僧臘四十九年。塔建在金陵（今江蘇南京）紫金山的山腳下。
不物震禪師的法嗣
泰州慈濟寺的自聞悅禪師
是徐州蕭縣盛氏之子。上堂說法時說：『華藏世界（佛教宇宙觀中的世界）的香水海，重重無盡都是美好的佛法，殿堂樓閣的門，每一扇門都沒有阻礙。只在于當事人能否深信不疑，一旦領悟便能進入，方才明白虛空而靈妙，寂靜而玄妙。可以向釋迦（釋迦牟尼佛）作揖，而不拜彌勒（彌勒菩薩）。輕視聲聞（小乘佛教的修行者），使喚圓覺（證悟者）。』這正是所謂的『我為法王，於法自在』。雖然是這樣說，開堂說法的第一句，該怎麼說呢？但願美好的風一同使力，一時都吹入我的門中來。』在佛殿，（禪師說）『漱口三天，我不喜歡聽到（不清凈之語）。這是光明藏（佛的智慧），是最上乘（最高的佛法）。』展開坐具說：『大丈夫自有沖天之志，豈能向他人走過的路前進？』結制（禪宗寺院開始冬季修行）時說：『九十天以前，用鉤子鉤你；九十天以後，用錐子錐你。正當這九十天，開啟潑天潑地的爐火，烹佛烹祖。釋迦（釋迦牟尼佛）彌勒（彌勒菩薩），如果有所議論，眉毛鬍鬚都會掉落；文殊（文殊菩薩）普賢（普賢菩薩），如果顧盼鑑察，就會燒掉面門。』假設有人出來問道：『長老如何修學，如何取證？』對於這樣的見解，拄杖子用不上，就用笤帚柄打三十下。
澹如永禪師的法嗣（五人）
杭州天華寺的有于成禪師
誕辰日上堂說法時說：『釋迦老子（釋迦牟尼佛），還未離開兜率天（欲界天之一），成上座（禪師自稱）早已腳踏閻浮提（我們所居住的世界）。釋迦老子（釋迦牟尼佛）指天指地，成上座（禪師自稱）早已成就等正覺（無上正等正覺）。不是爲了那些閑事增長無明（愚昧），豈肯自輕自賤而退縮。三十年前，驅趕耕牛搶奪食物，誰敢抵擋鋒芒？三十年後，心灰意冷，忘卻情感。』
【English Translation】 English version: A white silk vanishes, ignorance and afflictions disappear with it, and a single thought feels like ten thousand years. Although it is said like this, even the slightest difference is like the vast distance between heaven and earth. If there is no difference at all, it is still like the vast distance between heaven and earth. The master showed slight illness, recited a verse, and passed away peacefully, at the age of seventy-three, with forty-nine years as a monk. His pagoda was built at the foot of Zijin Mountain in Jinling (present-day Nanjing, Jiangsu Province).
Dharma successor of Zen Master Buwu Zhen
Zen Master Ziwen Yue of Ciji Temple in Taizhou
He was the son of the Sheng family of Xiaoxian County, Xuzhou. During an ascending-the-hall Dharma talk, he said: 'The fragrant sea of the Huazang World (the world in Buddhist cosmology), layer upon layer, is filled with endless good Dharma. The doors of the halls and pavilions, every door is without obstruction. It only depends on whether the person involved can believe deeply. Once enlightened, one can enter, and then one understands emptiness and spirituality, stillness and subtlety. One can bow to Shakya (Shakyamuni Buddha) without worshiping Maitreya (Maitreya Bodhisattva). One looks down upon the Sravakas (hearers, disciples of Hinayana Buddhism), and orders around the Yuanjue (perfectly enlightened ones).』 This is exactly what is called 『I am the Dharma King, free in the Dharma.』 Although it is said like this, what should be said in the first sentence of the Dharma talk? 『I only wish that the good wind would work together and blow into my door all at once.』 In the Buddha hall, (the Zen master said) 『Rinse your mouth for three days, I do not like to hear (impure words). This is the Light Treasury (Buddha's wisdom), the supreme vehicle (the highest Dharma).』 Spreading out his sitting cloth, he said: 『A great man has his own soaring ambition, how can he walk the path that others have already walked?』 When initiating the winter retreat (beginning of winter practice in Zen monasteries), he said: 『Before ninety days, I will hook you with a hook; after ninety days, I will pierce you with an awl. Right in these ninety days, I will ignite a heaven-shattering furnace, cooking Buddhas and cooking ancestors. If Shakya (Shakyamuni Buddha) and Maitreya (Maitreya Bodhisattva) deliberate, their eyebrows and beards will fall off; if Manjusri (Manjusri Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva) glance, their faces will be burned. Suppose someone comes out and asks: 『Elder, how do you cultivate and how do you attain enlightenment?』 For such views, the staff is useless, so I will use the broom handle to strike thirty times.』
Dharma successor of Zen Master Danru Yong (five people)
Zen Master Youyu Cheng of Tianhua Temple in Hangzhou
On his birthday, during an ascending-the-hall Dharma talk, he said: 『The old Shakya (Shakyamuni Buddha) has not yet left Tushita Heaven (one of the heavens in the desire realm), and Abbot Cheng (the Zen master referring to himself) has already set foot on Jambudvipa (the world we live in). The old Shakya (Shakyamuni Buddha) points to the sky and points to the earth, and Abbot Cheng (the Zen master referring to himself) has already attained perfect enlightenment (Anuttara-Samyak-Sambodhi). It is not to increase ignorance (delusion) for those idle matters, how could I belittle myself and retreat? Thirty years ago, driving away the plowing ox and seizing food, who dared to resist the sharp edge? Thirty years later, with a disheartened mind, forgetting emotions.』
甘心下劣。修禪入定。讓與他人。吃飯安眠。隨緣度日。曾憶母胎中有一轉語。告報諸人。卓拄杖云。來朝一一為君說。
杭州天目聞學定禪師
松江上海張氏子。年二十。出家受具。閱六祖壇經。如獲古物。參澹如和尚。問。一歸何處。澹云。南高峰頂浪滔天。師不會。後上天臺。雲霧四塞。忽見日輪涌出。身心廓然。夙疑冰釋 上堂。蘭吐春山。梅開玉樹。是處全彰正眼。頭頭漏泄家風。何必重升此座。鼓兩片皮。說黃道黑。然則事豈無因。道由言顯。十字街頭廖鬍子。何妨觸著磕著。三家村裡泥土地。從來有感有靈。镕瓶盤釵釧為一金。攪酥酪醍醐成一味。還他作者。入荒田不揀。信手拈來草。誰是知音。須彌山。突出諸人額角邊。大海水。灌入諸人鼻孔里。即且置。前三三后三三。又明個甚麼邊事。良久云。三級浪高魚化龍癡人猶戽夜塘水 上堂。事存涵蓋合。理應箭鋒拄。鼻孔與眼睛。今古長相對。拈卻事。去卻理。孟八郎漢無措足地。令人轉憶謝三郎。一絲獨釣寒江雪 冬節上堂。天無私蓋。地無私載。鐵馬驟冰棱一句。迥超千聖外。事無礙。理無礙。打破相呈。漆桶依然不快。剝盡群陰。一陽來複。即且置。優波離尊者。因甚昨夜酒醉。喝一喝 早參。如來說一合相。即非一合相。神光三
【現代漢語翻譯】 現代漢語譯本： 甘願處於卑微的地位。修習禪定進入甚深禪定。將利益讓給他人。安心吃飯睡覺。隨順因緣度過每一天。曾經記得在母親腹中有一句重要的開示。現在告訴各位。說完，拄著禪杖說：『明天早上我會一一為你們解說。』
杭州天目山聞學定禪師
松江上海張氏之子。二十歲時，出家受戒。閱讀《六祖壇經》，如同獲得珍貴的古物。參訪澹如和尚，問道：『萬法歸於何處？』澹如回答：『南高峰頂浪滔天。』禪師不明白。後來登上天臺山，雲霧瀰漫，忽然看見太陽涌出，身心開闊明朗，過去的疑惑都消除了。上堂開示說：『蘭花在春天的山中吐露芬芳，梅花在如玉的樹上綻放。到處都完全彰顯著正眼，處處都透露著家風。何必再次登上這個座位，敲打兩片皮革（指鼓），說些玄妙的道理？然而事情並非沒有原因，道理通過言語顯現。十字街頭的廖鬍子，不妨碰撞觸及。三家村裡的泥土地，向來有感應有靈驗。將瓶、盤、釵、釧熔為一體，將酥酪、醍醐攪成一種味道。還給創造者。進入荒蕪的田地不挑揀，隨意拿來一根草。誰是知音？須彌山（佛教宇宙觀中的中心山）突出在各位的額角邊，大海水灌入各位的鼻孔里。這些暫且放下。前三三后三三，又明白了個什麼事？』良久后說：『三級浪高魚化龍，癡人猶戽夜塘水。』上堂開示說：『事情存在於涵蓋相合，道理應當像箭鋒相抵。鼻孔與眼睛，自古以來就相對存在。』拋開事情，去除道理，孟八郎漢沒有立足之地。令人回憶起謝三郎，獨自在寒冷的江上垂釣。冬至上堂開示說：『天無私地覆蓋，地無私地承載。鐵馬在冰上奔馳這句話，遠遠超越了千聖之外。』事情沒有阻礙，道理沒有阻礙，打破呈現，漆桶依然不痛快。剝盡所有的陰，一陽來複。這些暫且放下。優波離尊者（佛陀十大弟子之一），為什麼昨夜喝醉了酒？』喝一聲。早參時說：『如來說一合相，即非一合相。神光（慧可，禪宗二祖）三』
【English Translation】 English version: 'Willingly accepting a humble position. Cultivating Chan meditation to enter deep Samadhi. Relinquishing benefits to others. Eating and sleeping peacefully. Living each day according to circumstances. Once remembering a crucial saying from within the mother's womb. Now I tell you all. ' Having said that, he tapped his staff and said: 'Tomorrow morning, I will explain it to you one by one.'
Chan Master Wenxue Ding of Tianmu Mountain, Hangzhou
'The son of the Zhang family of Shanghai, Songjiang. At the age of twenty, he left home and received ordination. Reading the Sixth Patriarch's Platform Sutra, it was as if he had obtained a precious antique. He visited the Venerable Danru and asked: 'Where do all dharmas return?' Danru replied: 'At the peak of South Gaofeng, the waves are towering.' The Chan Master did not understand. Later, he ascended Tiantai Mountain, where clouds and mist filled the air. Suddenly, he saw the sun emerge, and his body and mind became clear and bright, and his past doubts were dispelled. In his Dharma talk, he said: 'Orchids bloom in the spring mountains, and plum blossoms bloom on jade-like trees. Everywhere fully manifests the true eye, and everywhere reveals the family style. Why bother ascending this seat again, beating two pieces of leather (referring to the drum), and speaking of profound principles? However, things are not without cause, and principles are revealed through words. Liao Huzi at the crossroads, it doesn't matter if you bump into him. The mud land in the Three Family Village has always been responsive and efficacious. Melting bottles, plates, hairpins, and bracelets into one gold, stirring ghee and curd into one flavor. Return it to the creator. Entering the barren fields without picking and choosing, just grabbing a blade of grass. Who is the confidant? Mount Sumeru (the central mountain in Buddhist cosmology) protrudes from everyone's forehead, and the ocean water pours into everyone's nostrils. Let's put these aside for now. The former three-three and the latter three-three, what exactly do they mean? ' After a long silence, he said: 'The three-tiered waves are high, and the fish transforms into a dragon. A foolish person still scoops water from the pond at night.' In his Dharma talk, he said: 'Matters exist in the fitting of the box and lid, and principles should be like the meeting of arrowheads. The nostrils and eyes have always existed in relation to each other.' Abandoning matters and removing principles, Meng Balang Han has no place to stand. It reminds one of Xie Sanlang, fishing alone in the cold river snow.' In his winter solstice Dharma talk, he said: 'Heaven covers without partiality, and earth carries without partiality. The phrase 'iron horse galloping on ice' surpasses all the sages. ' Matters are without obstruction, and principles are without obstruction. Breaking open and presenting, the lacquer bucket is still not happy. Stripping away all the yin, one yang returns. Let's put these aside for now. Why was Venerable Upali (one of the Buddha's ten great disciples) drunk last night?' He shouted once. In his morning meditation, he said: 'The Tathagata speaks of a composite form, which is not a composite form. Shenguang (Huike, the Second Patriarch of Chan) three'
拜后。熊耳一峰高。風聲水聲。驢聲馬聲。任運流入薩婆若海。而總不見得。無位真人。是什麼乾屎橛。且逐雞聲過板橋 早參。明頭合暗頭合。銜鐵負鞍。瞎驢成隊。佛法僧三寶。匙挑不上。薰風自南來。殿閣生微涼。菩提場中一千七百個。吃鹽止渴漢。作盡不良人。總未具透關眼在。西峰今日吐膽傾心。是汝諸人。何妨拍拍是令 乾隆戊戌正月初三日示微疾。謂弟子曰。今日是何日。答曰。甲子。師曰。吾行矣。乃起坐說偈而逝。世壽六十七。僧臘四十四。
天目桂巖立禪師
上堂。金烏飛玉兔走。盡未來際盡。鰕跳不出鬥。乾坤大戲場。好手手中呈好手。胡張三黑李四。千年桃核里。原是舊時仁。釋迦文殊是他奴。說個成佛作祖。大似不識羞底莽鹵漢。顧眾云。汝諸人行甚麼。驢腳馬腳。達磨擉瞎你眼睛文殊㧞卻你舌頭。山僧恁么告報。已是不堪。何故。好兒終不使爺錢。
天目道謙智禪師
江西建昌南城縣人 上堂。以拂子畫一下云。摩竭提國。親行此令。即此用離此用。馬師父子。移花兼蝶至。買石得云饒。說甚向上向下。花須連夜發。莫待曉風吹。祖師西來。大似賣老鼠藥底客人。汝等諸人。切忌誤用。用則傷人。西峰恁么說。是真語實語。不二語不誑語。還信得及么。良久云
【現代漢語翻譯】 現代漢語譯本：
拜后。熊耳山的一座山峰高聳入雲。風聲水聲，以及驢叫馬嘶之聲，都自然地流入薩婆若海（一切智慧之海），但卻總也見不到那『無位真人』。那『無位真人』又是什麼樣的臭狗屎呢？且隨著雞鳴之聲走過木板橋吧。
早參時，明處也好，暗處也好，那些銜著鐵嚼子、揹負鞍韉的瞎驢成群結隊。佛法僧三寶，用勺子也挑不起來。和煦的南風吹來，殿閣里也感到一絲涼意。菩提道場中那一千七百個人，都是些吃鹽止渴的蠢漢，做盡了壞事，總也沒有具備透徹的眼光。西峰我今天向你們傾吐心聲，你們這些人，不妨隨手拈來都是命令。
乾隆戊戌年（1778年）正月初三日，示微疾，告訴弟子們說：『今天是什麼日子？』弟子回答說：『甲子日。』師父說：『我要走了。』於是起身坐著說了偈語后逝世。世壽六十七歲，僧臘四十四年。
天目桂巖立禪師
上堂說法。太陽飛逝，月亮奔走，直到未來的盡頭。小蝦跳不出簸箕。天地是個大戲場，高手在手中展現高超的技藝。無論是胡張三還是黑李四，都在千年的桃核里。原本就是舊時的仁義。釋迦和文殊都是他的奴僕。說什麼成佛作祖，太像是不知羞恥的莽撞漢。回頭看著大家說，你們這些人做什麼呢？是驢腳還是馬腳？達摩要戳瞎你們的眼睛，文殊要拔掉你們的舌頭。我這樣告訴你們，已經是不堪了。為什麼呢？好兒子終究不會用父親的錢。
天目道謙智禪師
江西建昌南城縣人。上堂說法。用拂塵畫了一下說：『摩竭提國（古印度國名），親自執行這個命令。』即此用，離此用，馬祖（馬祖道一禪師）師徒，像是移花引來蝴蝶，買石頭得到雲彩。說什麼向上向下？花兒要連夜開放，不要等到曉風吹來。祖師西來，太像是賣老鼠藥的客人。你們這些人，切記不要誤用，誤用就會傷人。我西峰這樣說，是真話實話，不二之語，不騙人之語。還相信得及嗎？』良久不語。
【English Translation】 English version:
After bowing, Mount Xiong's peak stands tall. The sound of wind, the sound of water, the braying of donkeys, and the neighing of horses all naturally flow into the Sarvajna Sea (the sea of all wisdom), yet the 'True Man of No Rank' is never seen. What kind of dried dung is this 'True Man of No Rank'? Let's follow the rooster's crow across the plank bridge.
During the morning assembly, whether in the light or in the dark, blind donkeys, bridled and saddled, form into troops. The Three Jewels of Buddha, Dharma, and Sangha cannot be lifted with a spoon. A gentle breeze comes from the south, bringing a slight coolness to the halls and pavilions. The seventeen hundred people in the Bodhi field are all fools quenching their thirst with salt, committing all sorts of bad deeds, and never possessing penetrating eyes. Today, I, Xifeng, pour out my heart to you all. Why not let everything you touch be an order?
On the third day of the first month of the Wuxu year of Qianlong (1778 AD), showing slight illness, he said to his disciples, 'What day is today?' The disciples replied, 'Jiazi day.' The master said, 'I am leaving.' Then he sat up and spoke a verse before passing away. His age was sixty-seven, and his monastic age was forty-four.
Zen Master Guiyan Li of Tianmu Mountain
Ascending the hall. The golden crow flies, the jade rabbit runs, until the end of the future. Shrimp cannot jump out of the basket. The universe is a grand theater, where masters present their skills. Whether it's Hu Zhangsan or Hei Lisi, they are all in the thousand-year-old peach pit. Originally, it was the old benevolence. Shakyamuni and Manjusri are his servants. Talking about becoming a Buddha or an ancestor is like a shameless, reckless man. Looking at the crowd, he said, 'What are you all doing? Donkey's feet or horse's feet? Dharma will poke out your eyes, and Manjusri will pull out your tongues. I am telling you this, and it is already unbearable. Why? A good son will never use his father's money.'
Zen Master Daoqian Zhi of Tianmu Mountain
A native of Nancheng County, Jianchang, Jiangxi. Ascending the hall. He drew a line with his whisk and said, 'Magadha (ancient Indian kingdom) personally carries out this order.' Using it here, away from using it here, Master Ma (Zen Master Mazu Daoyi) and his disciples are like moving flowers attracting butterflies, buying stones and getting clouds. What is there to say about up and down? Flowers must bloom overnight, do not wait for the morning breeze to blow. The Patriarch came from the West, much like a guest selling rat poison. All of you, be careful not to misuse it, misuse it and it will hurt people. I, Xifeng, say this, it is true words, real words, non-dual words, non-deceitful words. Can you believe it?' After a long silence.
。罕逢穿耳客。多遇刻舟人 其遇人銘曰。佛法無多。得鼻失口。若說罷參。真個漏逗。急須見人跳出窠臼。一念不生百拙千醜。大地同行。虛空把手。道無不無。道有不有。有無不二。簸箕熨斗。釋迦彌勒。難出其右 緇素銘曰。正體非覺。孤光爍爍。正覺非體。乾坤莫比。比智不忘。非愚即狂。徹底掀翻。獨露堂堂。劈心剜腹。換骨洗腸。金剛栗棘。百世遺光。痛棒熱喝。飯熟羹香。耳聾蒿拂法乳親嘗 權衡銘曰。末後牢關。說與遍參。黑花貓子。面門已班。瓜直儱侗。瓠曲彎彎。通玄峰頂。不是人間。長慶曰差。水潦曰奇。明得下載。分清水泥。我天爾狗丹鳳楚雞蕩盡閨閣。悟中之迷。師世壽六十三。預知報盡。端坐說偈。大喝一聲而寂。
南屏凈慈在衡權禪師
海寧錢氏子。依天臺道源和尚。剃染受具。后謁澹如和尚。命看狗子無佛性話。一日聞梆聲。打失鼻孔。遂蒙印可。出住南屏聖果華頂興勝等處。示眾。道慚未克繼先宗。俯首時時省己躬。珍重后賢須䇿勵。莫將心地自朦朧 小參。欲覓覓不得。要推推不開。拳頭無縫罅。眉毛頷下栽。面壁九年猶不識。手攜只履自西歸。凈慈恁么道。卻被露柱在旁呵呵大笑。且道。他笑個什麼。良久云。參 乾隆己丑初夏示微疾。五月二十九日。說偈而逝
【現代漢語翻譯】 現代漢語譯本 很少遇到穿耳洞的人，多是像刻舟求劍一樣不知變通的人。關於『遇人』的銘文說：佛法不多，得到了鼻（指領悟），就失去了口（指無法言說）。如果強行解說，那真是漏洞百出。必須趕緊找到能跳出窠臼的人。一念不生，百般技巧都顯得笨拙醜陋。與大地同行，與虛空攜手。道無所不在，又無所不在。有和無不是對立的，就像簸箕和熨斗一樣，釋迦牟尼（Sakyamuni，佛教創始人）和彌勒（Maitreya，未來佛）都難以超越這種境界。關於僧人和俗人的銘文說：真正的本體不是感覺，而是閃爍的光芒。真正的覺悟不是本體，天地萬物都無法比擬。用智力去執著，不是愚蠢就是瘋狂。徹底推翻舊有觀念，才能顯露出本來的面目。剖開胸膛，掏出內臟，換骨洗髓。像金剛栗棘一樣，留下百世的光芒。痛打和呵斥，就像飯熟了，羹湯香甜一樣。即使耳聾，也要拂去塵埃，親自品嚐佛法的乳汁。關於權衡的銘文說：最後一道關卡，要告訴所有參禪的人，黑花貓的臉已經花了。瓜是直的，但很粗糙，葫蘆是彎的，但很光滑。通玄峰頂，不是人間。長慶禪師說『差』，水潦禪師說『奇』，明白了這個道理，就能分清清水和泥土。我的是天，你的是狗，丹鳳是楚地的雞，盪滌盡閨房中的迷惑。師父世壽六十三歲（公元？年），預知時日不多，端坐說偈，大喝一聲而圓寂。
南屏凈慈在衡權禪師
是海寧錢氏的兒子，依止天臺山的道源和尚剃度受戒。後來拜見澹如和尚，被要求參看『狗子無佛性』的話頭。一天聽到梆子的聲音，忽然領悟，得到了澹如和尚的印可。先後住持南屏、聖果、華頂、興勝等寺廟。開示大眾說：慚愧未能繼承先輩的宗風，時時反省自身。希望後來的賢才們努力奮進，不要讓心地被自己矇蔽。小參時說：想要尋找卻找不到，想要推開卻推不開。拳頭沒有縫隙，眉毛長在下巴上。面壁九年也不認識，手提一隻鞋子自己向西歸去。凈慈禪師這樣說，卻被露柱在旁邊呵呵大笑。那麼，他笑什麼呢？良久說：參！乾隆己丑年（公元1769年）初夏，略感不適。五月二十九日，說完偈語后圓寂。
【English Translation】 English version Rarely encountering those who pierce their ears, mostly meeting those who are like 'carving a boat to find a sword' (idiom for being inflexible). The inscription on 'Meeting People' says: The Buddha Dharma is not much; if you gain the nose (referring to enlightenment), you lose the mouth (referring to the inability to express it). If you try to explain it, it's truly full of loopholes. You must quickly find someone who can jump out of the rut. If a single thought does not arise, all skills seem clumsy and ugly. Walk with the earth, hold hands with the void. The Dao is not not present, and the Dao is not present. Existence and non-existence are not two, like a winnowing fan and an iron. Sakyamuni (the founder of Buddhism) and Maitreya (the future Buddha) can hardly surpass this realm. The inscription on monks and laypeople says: The true essence is not sensation, but a shimmering light. True enlightenment is not the essence; heaven and earth cannot compare. To cling to wisdom is either foolish or mad. Completely overturn old ideas to reveal the original face. Cut open the chest, take out the internal organs, change the bones and wash the marrow. Like a Vajra chestnut thorn, leave behind the light of a hundred generations. Painful beatings and shouts are like cooked rice and fragrant soup. Even if deaf, one must brush away the dust and personally taste the milk of the Dharma. The inscription on weighing and measuring says: The last checkpoint, to tell all those who practice Chan, the face of the black-flowered cat is already mottled. The melon is straight but rough, the gourd is curved but smooth. The peak of Tongxuan is not the human world. Chan Master Changqing said 'different,' Chan Master Shuiliao said 'strange.' If you understand this principle, you can distinguish clear water from mud. Mine is heaven, yours is a dog, the Danfeng is a chicken from Chu, sweeping away the confusion in the boudoir. The master's age was sixty-three (year?), knowing that his time was short, he sat upright and spoke a verse, shouted loudly, and passed away.
Chan Master Zaiheng Quan of Nanping Jingci
He was the son of the Qian family of Haining, and was tonsured and ordained under the Venerable Daoyuan of Tiantai Mountain. Later, he visited Venerable Danru and was asked to contemplate the 'dog has no Buddha-nature' koan. One day, upon hearing the sound of a clapper, he suddenly realized and received the approval of Venerable Danru. He successively resided at Nanping, Shengguo, Huading, Xingsheng and other temples. He instructed the assembly, saying: Ashamed that I have not been able to inherit the ancestral tradition, I constantly reflect on myself. I hope that later virtuous people will strive forward and not let their minds be obscured by themselves. During a small gathering, he said: Wanting to seek but not finding, wanting to push away but not being able to push away. The fist has no seams, the eyebrows grow on the chin. Even after facing the wall for nine years, one does not recognize, carrying a single shoe, one returns to the West alone. Chan Master Jingci said this, but the pillar next to him laughed heartily. So, what is he laughing at? After a long while, he said: Participate! In the early summer of Qianlong's Ji Chou year (1769 AD), he felt slightly unwell. On the twenty-ninth day of the fifth month, he passed away after reciting a verse.
。世壽五十四。僧臘三十四。塔于華頂之西塢。
悟修慧禪師法嗣
杭州凈慈振一宗禪師
佛誕上堂。人人共道。今日世尊降誕之辰。試問諸仁者。世尊未降誕前。向什麼處見。只在當人眼裡耳里口裡鼻里。諸人還見么。擊拂子云。吽吽吽。
曉蒼暹禪師法嗣
潯陽能仁秀林俊禪師
上堂。全身擔荷。赤體提持。不向言前薦取。不從句里承機。顯揚臨濟宗猷。掀翻報恩窠臼。正恁么時如何。拍掌云。教外何曾有別傳。
杲樹憧禪師法嗣
杭州凈慈指遠近禪師
開鐘板小參。兵隨印轉。將逐符行。觸著磕著。萬象皆新。以椎擊鐘云。蝦蟹何勞努眼睛。
靈鷲誠禪師法嗣(七人)
維揚高旻天慧徹禪師
臘八日上堂。今日乃釋迦成等正覺之辰。若恁么道。喪我兒孫。若不恁么道。亦喪我兒孫。且道。作么生始得。若是明眼衲僧。聞恁么舉。便攢眉而去。未免也是靈龜負圖。自取喪身之兆。揮拂云。黃面老。大似夢眼見空花。常州有蘇州有。當臺寶鏡分妍丑。輝天鑒地大光明。須向面南看北斗。放出楊岐三腳驢。踏殺衢州子胡狗。栴檀林內栴檀香。獅子窟中獅子吼。山意沖寒欲放梅。岸容待臘將舒柳。曾識大經不勞塵剖。西走東行。南行北走。
【現代漢語翻譯】 世壽五十四歲，僧臘三十四年，他的塔位於華頂山西邊的山塢。
悟修慧禪師的法嗣
杭州凈慈寺的振一宗禪師
在佛誕日上堂說法：『人人都說今天是世尊（釋迦牟尼佛）降生的日子。』 試問各位，世尊未降生之前，你們在哪裡見到過他？他只在每個人的眼裡、耳里、口裡、鼻里。 各位見到了嗎？』 於是敲擊拂塵說：『吽吽吽。』
曉蒼暹禪師的法嗣
潯陽能仁寺的秀林俊禪師
上堂說法：『全身心地承擔，赤裸裸地提持，不在言語之前領會，不從語句之中承接機鋒。 顯揚臨濟宗（禪宗流派之一）的宗旨，掀翻報恩寺的舊窠臼。 正在這個時候該怎麼辦？』 拍掌說：『教外哪裡還有別的傳法？』
杲樹憧禪師的法嗣
杭州凈慈寺的指遠近禪師
開啟鐘板時的小參：『士兵隨著印信轉動，將領隨著符節行動。』 觸碰著、磕碰著，萬象都煥然一新。 用木槌敲擊鐘說：『蝦蟹何必怒目圓睜？』
靈鷲誠禪師的法嗣（共有七人）
維揚高旻寺的天慧徹禪師
臘八節上堂說法：『今天乃是釋迦（釋迦牟尼佛）成等正覺的日子。』 如果這樣說，就喪失了我的兒孫。 如果不這樣說，也喪失了我的兒孫。 那麼，到底應該怎麼做才對呢？ 如果是明眼的衲僧（僧人的別稱），聽到這樣的話，就應該皺著眉頭離開。 但這樣做也免不了像靈龜揹負圖讖一樣，自取喪身之兆。 揮動拂塵說：『黃面老（指佛），很像夢眼看見空花。 常州有，蘇州有，當臺寶鏡分辨美醜。 光輝照天鑒地，大光明。 必須面向南方看北斗。 放出楊岐（禪宗祖師）的三腳驢，踏殺衢州（地名）的子胡狗。 栴檀林內有栴檀香，獅子窟中有獅子吼。 山中的意境衝破寒冷，想要綻放梅花，岸邊的景色等待臘月，將要舒展柳枝。 曾經認識《大經》，就不需要再費力剖析。』 西走東行，南行北走。
【English Translation】 His lifespan was fifty-four years, and his monastic age was thirty-four years. His pagoda is located in the western塢 (wù, a small village) of Hua Ding (華頂, Huading) Mountain.
Successor of Chan Master Wu Xiu Hui
Chan Master Zhen Yi Zong of Jingci Temple in Hangzhou
Ascending the hall on Buddha's Birthday: 'Everyone says that today is the day of the 世尊 (Shìzūn, World-Honored One, referring to Buddha) 's birth.' I ask you all, where did you see the 世尊 (Shìzūn, World-Honored One, referring to Buddha) before he was born? He is only in everyone's eyes, ears, mouth, and nose. Have you all seen him?' He struck the拂子 (fúzi, a whisk) and said, '吽吽吽 (hōng hōng hōng, a mantra).'
Successor of Chan Master Xiao Cang Xian
Chan Master Xiu Lin Jun of Nengren Temple in Xunyang
Ascending the hall: 'Bearing the whole body, holding up the naked form, not understanding before words, not receiving the opportunity from phrases. Promoting the principles of the Linji (臨濟, Linji) sect (a school of Chan Buddhism), overturning the old ways of Bao'en (報恩, Bao'en) Temple. What to do at this very moment?' He clapped his hands and said, 'Where else is there a separate transmission outside the teachings?'
Successor of Chan Master Gao Shu Chong
Chan Master Zhi Yuan Jin of Jingci Temple in Hangzhou
A small gathering when opening the bell board: 'The soldiers move with the seal, the generals act with the talisman.' Touching and bumping, all things are renewed. Striking the bell with a mallet, he said, 'Why do shrimp and crabs need to glare?'
Successors of Chan Master Ling Jiu Cheng (seven people)
Chan Master Tian Hui Che of Gaomin Temple in Yangzhou
Ascending the hall on the eighth day of the twelfth lunar month: 'Today is the day when 釋迦 (Shìjiā, Shakyamuni Buddha) attained 正覺 (zhèngjué, perfect enlightenment).' If you say it like this, I will lose my children and grandchildren. If you don't say it like this, I will also lose my children and grandchildren. Then, what should be done? If it is a clear-eyed 衲僧 (nàsēng, a Buddhist monk), upon hearing this, they should frown and leave. But even this cannot avoid the omen of a spirit turtle carrying a diagram, bringing about its own demise. Waving the 拂 (fú, whisk), he said, 'The yellow-faced old man (referring to the Buddha) is like seeing empty flowers with dreamy eyes. Changzhou has it, Suzhou has it, the precious mirror on the platform distinguishes beauty and ugliness. Its radiance illuminates the sky and reflects the earth, a great light. You must face south and look at the 北斗 (Běidǒu, Big Dipper). Release the three-legged donkey of Yangqi (楊岐, Yangqi, a Chan master), and trample to death the 子胡狗 (zǐhúgǒu, a type of dog) of Quzhou (衢州, Quzhou, a place name). In the sandalwood forest, there is the fragrance of sandalwood; in the lion's den, there is the lion's roar. The mountain's intent breaks through the cold, wanting to bloom plum blossoms; the scenery on the shore awaits the twelfth lunar month, about to unfurl willow branches. Having once known the Great Sutra, there is no need for laborious analysis.' Walking west and going east, walking south and going north.
呵呵大笑云。相見每施三盞茶。貴圖人識高旻口 上堂。雨洗紅衣。濯濯清芬可掬。風搖翠蓋。亭亭松柏堪觀。無不是生機。無不是妙用。所以東山道。如何是祖師西來意。庭前柏樹子。恁么會則不是。如何是祖師西來意。庭前柏樹子。恁么會方始是。方外原無剩語。劫初那有間名。當機即色即空。軼格非同非異。咄。白晝里瞌睡。有甚麼限 上堂。三個月開爐。九旬日取則。香板與蒲團。都盧最親切。山僧誠實言。諸人瞥不瞥。張三未必胡。李四何曾黑。水底烏龜吃鐵鞭。山頭玉兔吞明月。彈指北淮達帝都。一口西江連底吸。茱萸灣步步蓮生。天中塔層層彩結。大地掀眉。虛空吐舌。三十三天撲帝鐘。誕生內外驚一跌。[○@母]東勝神洲。西瞿耶尼。北郁單越。南閻浮提。○[(○*○)/○]芒鞋懸向月 晚參。香巖上樹。全身獨露。聾者瞽者。徒勞顧佇。不顧佇。三岔河邊。官塘大路 早參。拈拄杖。寫[○@烏][○@焉][○@馬]。一番雨過一番風。雨雨風風白月中。條令斬新端的旨。頂門迸出一輪紅。以杖寫<
【現代漢語翻譯】 呵呵大笑說：『每次相見都用三盞茶來招待。珍視的是人們能認識高旻寺的禪風。』 上堂：雨水洗滌過的紅色花朵，鮮明而清新的香氣可以捧在手中。風搖動著翠綠的樹冠，挺拔的松柏值得觀賞。無一不是生機，無一不是妙用。所以東山法門說：『什麼是祖師西來意？』『庭前柏樹子。』這樣理解就錯了。『什麼是祖師西來意？』『庭前柏樹子。』這樣理解才對。方外之人沒有多餘的話，開天闢地之初哪裡有什麼間隙之名？當下即色即空，超越常規，既非同也非異。咄！大白天睡覺，有什麼了不起？ 上堂：三個月開爐，九十天取則。香板和蒲團，都最親切。山僧說實話，各位瞥見了沒有？張三未必是胡人，李四也未必是黑人。水底烏龜吃鐵鞭，山頭玉兔吞明月。彈指之間北淮直達帝都（指當時的首都，一般指北京），一口氣吸乾西江。茱萸灣步步生蓮，天中塔層層彩結。大地揚眉，虛空吐舌。三十三天敲響帝鐘，誕生時內外都驚了一跤。東勝神洲（佛教宇宙觀中的四大部洲之一，位於東方），西瞿耶尼（佛教宇宙觀中的四大部洲之一，位於西方），北郁單越（佛教宇宙觀中的四大部洲之一，位於北方），南閻浮提（佛教宇宙觀中的四大部洲之一，我們所居住的世界）。芒鞋掛在月亮上。 晚參：香巖禪師上樹，全身顯露。聾子瞎子，徒勞地顧盼。不顧盼，三岔河邊，官塘大路。 早參：拿起拄杖，寫[○@烏][○@焉][○@馬]。一番雨過一番風，雨雨風風白月中。條令嶄新，確實是宗旨，從頭頂迸出一輪紅日。用拄杖寫字。下座。 早參：夜裡木馬旋轉著在空中奔跑，天亮時泥牛躺在地上睡覺。誰是能透過聲音和形象領悟真理的人？東君（春神）有信傳來。 早參：菊花在籬笆邊綻放，朵朵都在闡明空劫（極長的時間單位）之外的真理。雁鳴于天際。
【English Translation】 He laughed loudly and said, 'Every time we meet, I offer three cups of tea. What I value is that people can recognize the Chan spirit of Gaomin Temple.' Ascending the hall: Red flowers washed by rain, their bright and fresh fragrance can be held in the hands. The wind sways the green canopy, and the upright pines and cypresses are worth watching. Everything is vitality, everything is wonderful function. Therefore, the Dongshan School says: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming to China)?' 'The cypress tree in front of the courtyard.' Understanding it this way is wrong. 'What is the meaning of the Patriarch's coming from the West?' 'The cypress tree in front of the courtyard.' Understanding it this way is correct. Those outside the world have no superfluous words. How could there be a gap in names at the beginning of the kalpa (an aeon, a very long period of time)? The moment is both form and emptiness, transcending the norm, neither the same nor different. Hmph! Sleeping in broad daylight, what's so great about it? Ascending the hall: Opening the furnace after three months, taking the rules after ninety days. The incense board and the futon are all very intimate. This monk speaks truthfully, have you all caught a glimpse? Zhang San is not necessarily a barbarian, and Li Si is not necessarily black. The turtle at the bottom of the water eats an iron whip, and the jade rabbit on the mountain swallows the bright moon. With a snap of the fingers, Beihuai reaches the imperial capital (referring to the capital at the time, usually Beijing), and one breath sucks up the entire West River. At Zhuyu Bay, lotus flowers are born with every step, and the Tianzhong Pagoda is decorated with colorful knots layer by layer. The earth raises its eyebrows, and the void sticks out its tongue. The Thirty-three Heavens strike the Emperor's bell, and everyone inside and outside is startled by a fall at birth. East Purvavideha (one of the four continents in Buddhist cosmology, located in the east), West Godaniya (one of the four continents in Buddhist cosmology, located in the west), North Uttarakuru (one of the four continents in Buddhist cosmology, located in the north), South Jambudvipa (one of the four continents in Buddhist cosmology, the world we live in). Straw sandals are hung on the moon. Evening session: Zen Master Xiangyan climbs the tree, his whole body exposed. The deaf and the blind, their gazing is in vain. Not gazing, at the edge of the Three-way River, the official road. Morning session: Picking up the staff, write [○@烏][○@焉][○@馬]. A rain passes, then a wind, rain and wind in the white moon. The rules are brand new, truly the essence, a red sun bursts forth from the top of the head. Write with the staff. Descend from the seat. Morning session: At night, the wooden horse runs spinning in the air, at dawn, the mud ox lies sleeping on the ground. Who is the one who can understand the truth through sound and form? The Lord of Spring (Dongjun) has a message to convey. Morning session: Chrysanthemums bloom by the fence, each flower illuminating the truth beyond the empty kalpa (an extremely long unit of time). Geese cry in the sky.
。聲聲透出威音前。時節若至。其理自彰。情與無情。煥然等現。喝一喝。觀自在菩薩。行深般若波羅蜜多時。照見五蘊皆空。度一切苦厄。復喝一喝。若是陶淵明。攢眉便歸去 佛涅槃早參。今日有明日無。欲滅度不滅度。捉敗伊何處去。金棺里一足露。二千七百餘年前。黃面瞿曇。半生半死。竟無伸救底人。今日雄峰遠孫實徹。直下伸救一上。揮拂云。收。
武林崇福道明信禪師
佛誕上堂。盡法界身。本無出沒。大悲願力。示現受生。眾中。還有法界身者么。卓拄杖云。一切處。是他受生出現處。一切時。是他成等正覺時。雄峰已為諸人。下個註腳了也 早參。舉定山疏山論生死中有佛無佛。一僧云。生死中有佛。不迷生死。一僧云。生死中無佛。無生死。爭之不已。同上大梅。梅云。一疏一親。定云。誰疏誰親。梅云。親者不問。問者不親。雄峰看來二僧各具隻眼。何故。過河須用筏。到岸不須舟。若論佛法商量有佛無佛。飏在他方世界。再來雄峰吃棒。
金壇東禪寶勝萬光篆禪師
上堂。洞山參雲門。曾吃三頓棒。世尊成正覺。惟見一天星。亮座主入山不見。豐干老騎虎相迎。唇上碧斑迸逼豹。嘴邊當的帝都丁 小參。未打臉時。說甚生旦。凈丑既已出臺。便是長幼貴賤。坐立儼
【現代漢語翻譯】 現代漢語譯本： 聲聲透出威音王佛（過去七佛之首）前。時機若到，其理自然彰顯。有情與無情，煥然平等顯現。喝一喝。觀自在菩薩，行深般若波羅蜜多時，照見五蘊皆空，度一切苦厄。再喝一喝。若是陶淵明，皺著眉頭便歸去了。佛涅槃早參。今日有明日無，想要滅度又不滅度，捉敗他要往何處去？金棺里一足露出。二千七百餘年前，黃面瞿曇（釋迦牟尼佛），半生半死，竟沒有能伸出援救的人。今日雄峰遠孫實徹，直接伸出援救。揮拂塵云，收。
武林崇福道明信禪師
佛誕上堂。盡法界身，本來沒有出沒。大悲願力，示現受生。大眾中，還有法界身的人嗎？卓拄杖云，一切處，是他受生出現處。一切時，是他成等正覺時。雄峰已經為諸位，下了個註腳了。早參。舉定山疏山論生死中有佛無佛。一僧說，生死中有佛，不迷生死。一僧說，生死中無佛，無生死。爭論不已，一同去見大梅。大梅說，一疏一親。定山問，誰疏誰親？大梅說，親者不問，問者不親。雄峰看來二僧各具一隻眼。為何？過河須用筏，到岸不須舟。若論佛法商量有佛無佛，揚在他方世界，再來雄峰吃棒。
金壇東禪寶勝萬光篆禪師
上堂。洞山參雲門，曾吃三頓棒。世尊成正覺，惟見一天星。亮座主入山不見，豐干老騎虎相迎。唇上碧斑迸逼豹，嘴邊當的帝都丁。小參。未打臉時，說什麼生旦凈丑？既然已經出臺，便是長幼貴賤，坐立儼然。
【English Translation】 English version: Every sound reveals the presence of Buddha Vipassi (the first of the seven Buddhas of the past). When the time is right, the truth will naturally manifest. Sentient and non-sentient beings alike will appear equally and clearly. Hatsu! When Avalokitesvara Bodhisattva practices the profound Prajna Paramita, he illuminates and sees that the five skandhas are empty, and transcends all suffering and distress. Again, Hatsu! If it were Tao Yuanming, he would furrow his brow and return home. Early morning Zen meeting on Buddha's Nirvana. Today it is, tomorrow it may not be. Wanting to enter Nirvana but not entering Nirvana, where can you catch and defeat him? One foot is revealed in the golden coffin. More than two thousand seven hundred years ago, the yellow-faced Gautama (Shakyamuni Buddha), half alive and half dead, had no one to extend a helping hand. Today, Xiongfeng's distant descendant Shi Che directly extends a helping hand. Waving the whisk, he says, 'Collect'.
Zen Master Daomingxin of Chongfu Temple in Wulin
Sermon on Buddha's Birthday. The body of the entire Dharma Realm inherently has no arising or ceasing. The power of great compassion manifests in taking birth. Among the assembly, is there anyone who embodies the Dharma Realm? He strikes the staff and says, 'Everywhere is where he takes birth and appears. Every moment is when he attains perfect enlightenment.' Xiongfeng has already provided a commentary for everyone. Early morning Zen meeting. He brings up Ding Shan and Shu Shan's debate on whether there is Buddha in the realm of birth and death. One monk said, 'There is Buddha in the realm of birth and death, so one is not deluded by birth and death.' Another monk said, 'There is no Buddha in the realm of birth and death, so there is no birth and death.' They argued endlessly and went together to see Great Plum (Da Mei). Great Plum said, 'One is distant, one is close.' Ding Shan asked, 'Who is distant, who is close?' Great Plum said, 'Those who are close do not ask; those who ask are not close.' Xiongfeng sees that both monks each possess a single eye. Why? One needs a raft to cross the river, but not a boat upon reaching the shore. If you discuss the Dharma and debate whether there is Buddha or not, cast it into another world. Come back to Xiongfeng and receive a beating.
Zen Master Wanguang Zhuan of Baosheng Eastern Chan Temple in Jintan
Sermon. Dongshan visited Yunmen and received three blows from the staff. When the World-Honored One attained perfect enlightenment, he only saw one star in the sky. Scholar Liang entered the mountain but was not seen; Old Fenggan rode a tiger to greet him. The green spots on his lips burst forth like a leopard; the Ding of the imperial capital is right at his mouth. Short Zen meeting. Before being slapped, what is there to say about the roles of sheng, dan, jing, and chou (types of roles in Chinese opera)? Once they are on stage, there are only the young and old, the noble and the lowly, sitting and standing solemnly.
然。各知所守。不是藥山間曲調。所貴人人得知有。如何是知有底事。達磨大師鼻孔。廚竉煙沖。釋迦老子眉毛。糞箕笤帚。
杭州崇福智巖昌禪師
上堂。冰凍三尺。非一日之寒。證悟一朝。非一時之功。禪發疑而漸悟。道無執而頓通。所以劫前運步。非心力之所到。句外明宗。豈言詮而可徹。若是伶俐漢。向未舉已前領略。猶較些子。若乃如何若何。則劍去久矣。卓杖云。草鞋踏斷處。不索別商量。
杭州崇福朗融照禪師
藏經到山。上堂。無始以來。有一大藏。本不曾開。實未嘗關。不立一法。不捨一法。盡情供養諸人了也。而諸人能知能覺。所以不知不覺。豎拂子云。者里又有一大藏。且道。地甚麼處。擲拄杖下座。
杭州孤舟山谷聲聞禪師
臨終自云。我見靈鷲和尚。得個歇處。便住此山。直至如今。五十二年。未曾移腳。今朝事不獲已。闊步大方。門人問。和尚何往。師云。到青陽余姓家。汝可為我更衣沐浴。門人請偈。師云。五十餘年住此山。且無閑話落人間。今朝無事山前去。大似楊花去復還。分付留龕勿化。即跏趺含笑而逝。廿年後有。青陽余居士來。山移龕火葬。
大雄崇福迅機鋒禪師
上堂。信手拈來草。猶是門外句。其他三藏十二部。一
【現代漢語翻譯】 現代漢語譯本： 『然。各知所守。』（當然。各自知道自己所堅守的。）這不是藥山（Yaoshan）的間曲調（指不落俗套的禪風）。所貴的是人人都能得知『有』。如何是知『有』底事？達磨大師（Damo dashi）的鼻孔。廚房的煙囪。釋迦老子（Shijia laozi）的眉毛。糞箕笤帚。
杭州崇福智巖昌禪師
上堂。『冰凍三尺，非一日之寒。證悟一朝，非一時之功。』（冰凍三尺，不是一天的寒冷造成的。證悟在一朝，也不是一時的功夫。）禪因疑惑而漸悟，道無執著而頓通。所以劫前運步，非心力之所能及。句外明宗，豈是言語所能徹底表達的。若是伶俐漢，在未舉出之前就已領略，還算好些。若乃如何若何，則劍已離鞘很久了。』卓杖云：『草鞋踏斷處，不索別商量。』（草鞋踏斷的地方，不需要另外商量。）
杭州崇福朗融照禪師
藏經到山。上堂。『無始以來，有一大藏，本不曾開，實未嘗關。』（從無始以來，就有一個大藏，本來不曾打開，實際上也未曾關閉。）不立一法，不捨一法，盡情供養諸位了。而諸位能知能覺，所以不知不覺。豎拂子云：『這裡又有一個大藏，且道，在什麼地方？』（這裡又有一個大藏，那麼，在什麼地方呢？）擲拄杖下座。
杭州孤舟山谷聲聞禪師
臨終自云：『我見靈鷲和尚（Lingjiu heshang），得個歇處，便住此山，直至如今，五十二年，未曾移腳。今朝事不獲已，闊步大方。』（我見到靈鷲和尚，得到一個休息的地方，便住在這座山裡，直到如今，五十二年，未曾移動腳步。今天事情不得不這樣，要闊步走向遠方了。）門人問：『和尚何往？』（和尚您要到哪裡去？）師云：『到青陽余姓家。汝可為我更衣沐浴。』（到青陽余姓家。你可以為我更換衣服沐浴。）門人請偈。師云：『五十餘年住此山，且無閑話落人間。今朝無事山前去，大似楊花去復還。』（五十多年住在這座山裡，且沒有閑話落在人間。今天沒事到山前去，就像楊花飄去又飛回。）分付留龕勿化。即跏趺含笑而逝。廿年後有青陽余居士來，山移龕火葬。
大雄崇福迅機鋒禪師
上堂。『信手拈來草，猶是門外句。』（信手拈來的草，還是門外的句子。）其他三藏十二部，一
【English Translation】 English version: 『Indeed. Each knows what they uphold.』 This is not the intermittent tune of Yaoshan (Yaoshan - a Zen master, also the name of a mountain, implying unconventional Zen style). What is valued is that everyone can realize 『existence』. What is the matter of realizing 『existence』? Damo Dashi's (Damo Dashi - Bodhidharma, the first patriarch of Zen Buddhism in China) nostrils. The kitchen chimney. Shijia Laozi's (Shijia Laozi - Shakyamuni Buddha) eyebrows. Dung baskets and brooms.
Zen Master Zhiyan Chang of Chongfu Temple in Hangzhou
Ascending the hall. 『Three feet of ice, not a day's cold. Enlightenment in a morning, not a moment's effort.』 Zen arises from doubt and gradually dawns, the Dao is attained instantly without attachment. Therefore, moving before the kalpa, is beyond the reach of mental effort. Clarifying the principle beyond words, how can it be thoroughly expressed by language? If one is clever, they comprehend before it is even mentioned, which is somewhat better. If it's a matter of 'how' and 'what', then the sword has been drawn for a long time.』 Striking the staff, he said: 『Where the straw sandals are worn out, there is no need for further discussion.』
Zen Master Langrong Zhao of Chongfu Temple in Hangzhou
The scriptures arrive at the mountain. Ascending the hall. 『Since beginningless time, there has been a great treasury, never opened, truly never closed.』 Not establishing a single dharma, not abandoning a single dharma, offering everything to you all. And you all can know and can perceive, therefore unknowingly and unperceivingly. Raising the whisk, he said: 『Here is another great treasury, tell me, where is it?』 Throwing the staff, he descended from the seat.
Zen Master Shengwen of Guzhou Mountain in Hangzhou
On his deathbed, he said: 『I saw Lingjiu Heshang (Lingjiu Heshang - Vulture Peak monk, referring to the Buddha or a high-level monk), found a place to rest, and stayed on this mountain until now, for fifty-two years, without moving my feet. Today, things cannot be avoided, I stride broadly.』 The disciple asked: 『Where is the master going?』 The master said: 『To the Yu family in Qingyang. You can change my clothes and bathe me.』 The disciple requested a verse. The master said: 『For over fifty years I have lived on this mountain, and no idle words have fallen into the world. Today, with nothing to do, I go to the front of the mountain, much like the willow catkins going and returning.』 He instructed to leave the niche and not cremate him. Then he sat in the lotus position, smiling, and passed away. Twenty years later, a layperson Yu from Qingyang came, moved the mountain, and cremated the niche.
Zen Master Xun Jifeng of Daxiong Chongfu Temple
Ascending the hall. 『Picking up a blade of grass at random is still a sentence outside the gate.』 (meaning it's still superficial). The other three collections of sutras and twelve divisions, one
千七百則。是甚麼。展抹爛草衣。德山棒臨濟喝。是趕狗底傢俱。山僧今日吐露心肝。若向我者里會去。也是逐塊韓獹。擬議之間。千里萬里。所以古德云。悟即不無。爭柰落在第二頭。若是第一頭事。三世諸佛。有口祇堪掛壁。歷代祖師。祇可自知。釋迦老子。四十九年。祇說得濁邊過患。汝諸人。要明第一頭事么。若是個漢。向山僧未啟口前會得。便可與佛祖為師。顧眾云。已遲八刻 上堂。拈拄杖云。拈起也。干旋坤轉。放下也。海晏河清。衲僧分上。料掉沒交涉。曲為今時。由人施設。舉溈山禪師云。有句無句。如藤倚樹。溈坭壁次。香巖問云。忽然樹倒藤枯。句歸何處。溈放下泥盤。呵呵大笑。師云。溈山雖然。笑里有刀誰不知。被香巖一推推倒。直至如今起不得。若是山僧則不然。有恁么問。但向道。今日普請。且道。溈山底是。山僧底是。良久。委悉么。見義不為。是無勇也。
百靈然禪師法嗣
湖廣古帆令禪師
上堂。老僧確辭不上堂。茲為眾人一段誠懇。不得不出來。舉則奇特因緣。阿逸多。滿腔疑情。請問善現。須菩提。一肚糊塗。啟白于佛。佛云。此事年代深遠。暫時忘卻。可問會中長老。老云。我不是不解答。但答不在問處。諸公不是不解我意。柰問不在答處。言無展事
【現代漢語翻譯】 現代漢語譯本 一千七百則公案，那是什麼？不過是展開、塗抹破爛的僧衣罷了。德山宣鑒（Deshan Xuanjian）的棒喝，臨濟義玄（Linji Yixuan）的棒喝，都是趕狗的工具。老衲今日吐露心聲，若能在我這裡領會，也不過是追逐土狗的傢伙。稍微一思量，就差了十萬八千里。所以古人說，『開悟並非沒有，只是落在了第二義。』若是第一義，三世諸佛，有嘴也只能掛在墻上；歷代祖師，只能自己知道。釋迦牟尼（Śākyamuni）四十九年，說的不過是濁世的過患。你們諸位，想要明白第一義嗎？若是個大丈夫，能在老衲未開口前就領會，便可以與佛祖為師。』顧視大眾說，『已經遲了八刻了！』 上堂，拿起拄杖說：『拿起拄杖，乾坤運轉；放下拄杖，海晏河清。』衲僧的本分，本來沒有這些事，只是爲了應付現在的情況，由人來設施。舉溈山靈祐（Guishan Lingyou）禪師的話說：『有句無句，如藤倚樹。』溈山禪師在泥壁旁，香巖智閑（Xiangyan Zhixian）問：『忽然樹倒藤枯，句歸何處？』溈山禪師放下泥盤，呵呵大笑。老衲說：『溈山禪師雖然笑了，笑裡藏刀誰不知道？』被香巖禪師一推推倒，直到如今也起不來。若是老衲，有人這樣問，就直接說：『今日普請（指集體勞作）。』且說，溈山禪師的對，還是老衲的對？』良久，『明白了嗎？見義不為，是無勇也！』 百靈然禪師法嗣 湖廣古帆令禪師 上堂。老衲本來不想上堂，因為各位的誠懇，不得不出來。舉一個奇特的因緣：阿逸多（Ajita，彌勒菩薩的梵文名），滿腔疑慮，請問善現（Subhuti，須菩提的另一個名字）；須菩提，一頭霧水，稟告佛陀。佛陀說：『此事年代久遠，暫時忘記了，可以問會中的長老。』長老說：『我不是不解答，只是答案不在問題本身。』各位不是不瞭解我的意思，只是問題不在答案本身。言語無法展開事情。
【English Translation】 English version One thousand seven hundred cases, what are they? Just unfolding and smearing tattered robes. Deshan Xuanjian's (德山宣鑒) shout with a stick, Linji Yixuan's (臨濟義玄) shout, are all tools for chasing dogs. This old monk reveals his heart today. If you can understand here with me, you are just fellows chasing after mud dogs. A slight thought, and you are a hundred thousand miles away. Therefore, the ancients said, 'Enlightenment is not absent, but it falls into the secondary meaning.' If it is the first meaning, the Buddhas of the three worlds, even with mouths, can only be hung on the wall; the patriarchs of all generations can only know it themselves. Śākyamuni (釋迦牟尼) for forty-nine years, only spoke of the faults of the impure world. Do you all want to understand the first meaning? If you are a great man, able to understand before this old monk opens his mouth, then you can take the Buddhas and patriarchs as your teachers.' Looking at the assembly, he said, 'It is already eight quarters late!' Entering the hall, he picked up his staff and said, 'Picking up the staff, heaven and earth revolve; putting down the staff, the sea is calm and the river is clear.' These things are not originally the business of a monk, but are set up by people to deal with the present situation. Citing Zen Master Guishan Lingyou's (潙山靈祐) words: 'Having a phrase or not having a phrase, like a vine relying on a tree.' Guishan (潙山) was by the mud wall, and Xiangyan Zhixian (香嚴智閑) asked, 'Suddenly the tree falls and the vine withers, where does the phrase go?' Guishan (潙山) put down the mud pie and laughed heartily. This old monk says, 'Although Guishan (潙山) laughed, who doesn't know there is a knife hidden in his smile?' He was pushed down by Xiangyan (香嚴) and has not been able to get up until now. If it were this old monk, if someone asked like that, I would just say, 'Today is a general invitation (referring to collective labor).' Now, tell me, is Guishan's (潙山) answer right, or is this old monk's right?' After a long while, 'Do you understand? To see what is right and not do it is a lack of courage!' Successor of Zen Master Bailing Ran Zen Master Gu Fan Ling of Huguang Entering the hall. This old monk originally did not want to enter the hall, but because of everyone's sincerity, I had to come out. Let me cite a peculiar cause and condition: Ajita (阿逸多, the Sanskrit name of Maitreya Bodhisattva), full of doubts, asked Subhuti (善現, another name for 須菩提); Subhuti (須菩提), in a daze, reported to the Buddha. The Buddha said, 'This matter is from a distant time, temporarily forgotten, you can ask the elders in the assembly.' The elder said, 'It is not that I do not answer, but the answer is not in the question itself.' It is not that you all do not understand my meaning, but the question is not in the answer itself. Words cannot unfold the matter.
。語不投機。祇如目前者株無根樹。非干雨露。不涉春秋。摘花剪麗。可以換諸人眼睛。直截根源。可以穿列祖鼻孔。黃面聞之快嘆。奇哉。空生領旨。極贊希有。獨有山門個漢。未免笑脫下頷。還有為渠拍得上者么。拈拄杖一卓云。三會龍華。齊成正覺。
海山明禪師法嗣
萬杉大楚圓禪師
據室。拈拄杖云。祖父不傳之義。人天共仰之宗。今日豈敢囊藏蓋覆。復卓一下云。爍破面門。小參。臨濟吃棒三頓。有口難言。雲門拶折一足。有路難行。誰知睦州是竭水取魚。黃檗是覆巢探卵。臨濟之命根不斷。雲門之仇讎不結。若要與古人雪屈。直須翻轉麵皮始得。遂拈拄杖。旋風打散。便歸方丈。
古梅冽禪師法嗣
潭州大溈天翼翔禪師
上堂。廣大祖庭。宗風浩蕩。三玄要旨。迥出言詮。無賓無主。山僧今日廓辟十智門庭。倒跨三腳驢子。卓拄杖云。他人行處我不行。他人住處我不住。
巨濤果禪師法嗣
杭州雲林玉山琳禪師
解制小參。山僧于舊歲十月十五。佈個縵天網子。收取徐十三郎頭上破網巾。趙州行腳底破草鞋。南泉刀下死貓頭。玄沙叱沙斑面虎。柏樹子枯樹樁。禿苕帚破簸箕。向七尺單前長廊下。受盡雲蒸霞蔚。霽月光風。要伊個個翻身𨁝跳。
【現代漢語翻譯】 現代漢語譯本：話不投機。就像眼前這棵沒有根的樹，不靠雨露滋養，不經歷春夏秋冬。摘取花朵，剪除華麗的外表，可以換取人們的眼光；直接抓住根本，可以穿透歷代祖師的鼻孔。黃面（指佛）聽了都讚歎：『奇妙啊！』須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）領會了旨意，極力讚美這太稀有了。只有山門裡的那個人，難免笑得下巴都掉了。還有誰能為他拍正下巴嗎？』拈起拄杖一拄說：『三會龍華（Maitreya』s three assemblies at Longhua，彌勒菩薩在龍華樹下舉行的三次法會），一起成就正覺。』
海山明禪師的法嗣
萬杉大楚圓禪師
據室說法，拈起拄杖說：『祖師不傳的真義，人天共同仰慕的宗旨，今天怎敢藏著掖著？』又一拄說：『照破面門。』小參開示：『臨濟（Linji，唐代禪宗大師）吃了三頓棒，有口難辯；雲門（Yunmen，唐末五代僧人，雲門宗創始人）被拶斷一隻腳，有路難行。誰知睦州（Muzhou，唐代禪師）是竭澤而漁，黃檗（Huangbo，唐代禪師）是覆巢取卵。臨濟的命脈沒有斷絕，雲門的冤仇沒有結下。若要為古人洗雪冤屈，必須徹底翻轉麵皮才行。』於是拈起拄杖，像旋風一樣打散，便回方丈。
古梅冽禪師的法嗣
潭州大溈天翼翔禪師
上堂說法：『廣大的祖庭，宗風浩蕩。三玄要旨（Three Mysterious Gates，禪宗的重要理論），迥然超出言語詮釋。無賓無主，山僧我今天廓清開闢十智門庭。倒騎三腳驢子。』拄杖一拄說：『他人走的路我不走，他人住的地方我不住。』
巨濤果禪師的法嗣
杭州雲林玉山琳禪師
解制小參開示：『山僧我在舊歲十月十五，佈下彌天大網，收取徐十三郎頭上的破網巾，趙州（Zhaozhou，唐代禪師）行腳的破草鞋，南泉（Nanquan，唐代禪師）刀下的死貓頭，玄沙（Xuansha，唐末五代僧人）呵斥的沙斑面虎，柏樹子枯樹樁，禿笤帚破簸箕。在七尺單前長廊下，受盡雲蒸霞蔚，霽月光風，要它們個個翻身跳躍。』
【English Translation】 English version: Words not meeting the mark. It's like this rootless tree before us, not dependent on rain or dew, not involving spring or autumn. Plucking flowers and cutting away the ornate can exchange people's eyes; directly grasping the root source can pierce the nostrils of all ancestors. Huangmian (referring to the Buddha) hearing this, quickly exclaimed, 'Wonderful!' Subhuti (one of the Buddha's ten great disciples, known for understanding emptiness) grasped the meaning and praised it as extremely rare. Only that fellow in the mountain gate couldn't help but laugh his jaw off. Is there anyone who can pat his jaw back into place?' He raised his staff and struck it once, saying, 'The three assemblies at Longhua (Maitreya』s three assemblies at Longhua), together they will achieve perfect enlightenment.'
Successor of Chan Master Haishan Ming
Chan Master Wanshan Dachu Yuan
Speaking from his seat, he raised his staff and said, 'The meaning not transmitted by the ancestors, the principle revered by humans and gods, how dare I hide and cover it up today?' He struck it again, saying, 'Shattering the face!' Giving a small Dharma talk: 'Linji (Linji, a Chan master of the Tang Dynasty) received three beatings and had no words to say; Yunmen (Yunmen, a monk of the late Tang and Five Dynasties, founder of the Yunmen School) had a foot crushed and had no way to walk. Who knows that Muzhou (Muzhou, a Chan master of the Tang Dynasty) was draining the pond to catch fish, and Huangbo (Huangbo, a Chan master of the Tang Dynasty) was overturning the nest to take eggs. Linji's lifeline was not cut off, and Yunmen's enmity was not formed. If you want to redress the grievances of the ancients, you must completely turn your face around.' Then he raised his staff, scattered it like a whirlwind, and returned to his abbot's room.
Successor of Chan Master Gumei Lie
Chan Master Tanzhou Dawei Tianyi Xiang
Entering the hall to preach: 'The vast ancestral garden, the ancestral style is mighty. The essential meaning of the Three Mysterious Gates (Three Mysterious Gates, an important theory of Zen Buddhism) is far beyond verbal explanation. Without guest or host, I, this mountain monk, today clear and open the ten wisdom gates. Riding a three-legged donkey backwards.' He struck his staff and said, 'I do not walk where others walk, I do not stay where others stay.'
Successor of Chan Master Jutao Guo
Chan Master Hangzhou Yunlin Yushan Lin
Giving a small Dharma talk at the end of the retreat: 'I, this mountain monk, on the fifteenth day of the tenth month of the old year, spread a sky-covering net, collecting the broken net scarf on Xu Shisanlang's head, Zhaozhou's (Zhaozhou, a Chan master of the Tang Dynasty) worn-out straw sandals, the dead cat's head under Nanquan's (Nanquan, a Chan master of the Tang Dynasty) knife, Xuansha's (Xuansha, a monk of the late Tang and Five Dynasties) scolded speckled-faced tiger, cypress seeds, dry tree stumps, bald brooms, and broken winnowing fans. In front of the seven-foot single long corridor, enduring the steaming clouds and rosy mists, the clear moon and gentle breeze, wanting each of them to turn over and leap.'
吐氣揚眉。未免眉毛撕結。做盡對頭。向冷水裡浸殺。火爐邊燒殺。山僧縱有九轉還丹。開瞽金針。要伊眼目定動。令彼衝霄底衝霄。入淵底入淵。有一句子。至緊切要話。切記切記。蚯蚓跳上梵天。蝦蟆驀過東海。不得辜負雲林。
赤潭珠禪師法嗣(二人)
繡州濮鎮宇存順禪師
立兩序小參。建立賓主。須仗兩堂齊下喝。舉唱宗風。全憑一句定綱維。抽卻克賓鉗錘。不用東山圓相。若要少室宗風聲振。滹沱正脈長流。只須禪歸海經入藏。拈起布毛。燈盞燎亮。貴賣生薑。敢保的當。自從胡亂后。三十年不少鹽醬。
嘉興白蓮慎初暹禪師
曬藏經小參。者卷真經。不從世尊宣揚。亦非慶喜結集。龍宮海藏未嘗收。梵語唐言豈能譯。大眾。還見真經么。展手下座。
具宜開禪師法嗣
興化時思道安經禪師
祝髮于海昌慶善寺。圓具后。參福嚴具宜和尚。有省。出世住普明。未幾遷時思 上堂。阿含十二。方等八兩。手無端鳴聒聒。二十二年般若談。杜䳌枝上血斑斑。法華涅槃共七年。何須醫里又加鹽。華嚴最初三七日。千古秤錘俱生鐵。時思慣為東話西說。拗直作曲。哆哆和和。截鶴續鳧。昨夜拄杖子。將山河大地。及如來一大藏教。一口吞卻了也。且道。今日畢
【現代漢語翻譯】 現代漢語譯本 吐氣揚眉，難免眉毛糾結。做盡了對頭的事，就像把人放在冷水裡浸死，或者在火爐邊燒死。山僧即使有九轉還丹（一種傳說中的仙丹），有能使盲人復明的金針，也要讓他們的眼睛能夠轉動，讓能衝上雲霄的就衝上雲霄，該入深淵的就入深淵。有一句話，是最緊要的，切記切記：即使是蚯蚓也能跳上梵天（佛教中的最高天），即使是蛤蟆也能躍過東海。不要辜負了雲林（指倪瓚，元末明初畫家）。
赤潭珠禪師的法嗣（二人）
繡州濮鎮宇存順禪師
設立兩序小參，建立賓主關係，需要兩堂僧人一起大喝一聲。舉揚宗風，全憑一句話來確定綱維。抽掉克賓的鉗錘，不用東山的圓相。如果想要少室宗風聲名遠播，滹沱河的正脈長流不息，只需要把禪歸海經收入藏經。拿起布毛，把燈盞擦亮。貴賣生薑，敢保證穩妥。自從胡亂之後，三十年也沒少鹽醬。
嘉興白蓮慎初暹禪師
曬藏經小參。這卷真經，不是從世尊（釋迦牟尼）那裡宣揚出來的，也不是慶喜（阿難）結集而成的。龍宮海藏（傳說中收藏經書的地方）未曾收藏，梵語和漢語都無法翻譯。各位，還見到真經了嗎？放下手，下座。
具宜開禪師的法嗣
興化時思道安經禪師
在海昌慶善寺剃度出家，圓具（受具足戒）后，參拜福嚴具宜和尚，有所領悟。出世后住在普明寺，不久遷到時思寺。上堂說法：『阿含經』十二年，『方等經』八年，手裡無端地鳴叫個不停。二十二年談論『般若經』，杜鵑鳥的枝頭上血跡斑斑。《法華經》和《涅槃經》共七年，何須在藥里又加鹽。『華嚴經』最初二十一天，千古的秤錘都是生鐵。時思寺的僧人慣於東邊的話西邊說，把直的拗彎，哆哆嗦嗦，截斷鶴的腿來接續野鴨的腿。昨夜的拄杖子，把山河大地，以及如來（佛）的一大藏教，一口吞掉了。那麼，今天完畢。
【English Translation】 English version Exhaling and raising eyebrows, it's hard to avoid furrowing them. Doing all the things that enemies do is like drowning someone in cold water or burning them by the stove. Even if the mountain monk has the Nine-Turned Elixir (a legendary immortal pill) and the golden needle to cure blindness, he must make their eyes move, so that those who can soar into the sky will soar, and those who should enter the abyss will enter. There is a sentence, the most crucial thing to say, remember, remember: even an earthworm can jump to Brahma's heaven (the highest heaven in Buddhism), and even a toad can leap over the East Sea. Do not fail Yunlin (referring to Ni Zan, a painter in the late Yuan and early Ming dynasties).
The Dharma heirs of Zen Master Chitan Zhu (two people)
Zen Master Yu Cunshun of Puzhen, Xiuzhou
Establishing the small assembly of the two orders, establishing the guest-host relationship, requires the monks of both halls to shout together. Upholding the style of the school entirely depends on one sentence to determine the guiding principles. Withdraw the tongs of subduing the guest, and do not use the perfect circle of Dongshan. If you want the style of Shaoshi to be famous and the orthodox lineage of the Hutuo River to flow endlessly, you only need to include the Zen-returning-to-the-sea Sutra into the Tripitaka. Pick up the cloth and brighten the lamp. Sell ginger at a high price, and I guarantee it will be reliable. Since the chaos, thirty years have not lacked salt and sauce.
Zen Master Shenchu Xian of Bailian, Jiaxing
Small assembly for drying the Tripitaka. This true scripture was not proclaimed by the World Honored One (Shakyamuni), nor was it compiled by Qingxi (Ananda). The Dragon Palace Sea Treasury (a legendary place for storing scriptures) has never collected it, and neither Sanskrit nor Chinese can translate it. Everyone, have you seen the true scripture? Put down your hands and step down from the seat.
The Dharma heirs of Zen Master Juyi Kai
Zen Master Dao'an Jing of Shisi, Xinghua
He was tonsured at Qingshan Temple in Haichang. After receiving the full precepts, he visited the Venerable Juyi of Fuyan and had an awakening. After entering the world, he lived in Puming Temple, and soon moved to Shisi Temple. Ascending the hall to preach: 'Agama Sutra' for twelve years, 'Vaipulya Sutra' for eight years, the hands are endlessly chirping. Twenty-two years of discussing the 'Prajna Sutra', the branches of the cuckoo are stained with blood. The 'Lotus Sutra' and 'Nirvana Sutra' together for seven years, why add salt to the medicine again. The 'Avatamsaka Sutra' for the first twenty-one days, the weights of the ages are all pig iron. The monks of Shisi Temple are accustomed to saying things from the east to the west, bending the straight, stammering, cutting off the legs of the crane to continue the legs of the wild duck. Last night, the staff swallowed the mountains and rivers, as well as the entire Tripitaka of the Tathagata (Buddha), in one gulp. So, today is over.
竟說個甚麼。八十婆婆𩬆抹油。不搽紅粉也風流 師示寂。后四十年。嗣孫悅心。始茶毗建塔。道俗送者數千人。咸謂。師之德行所感也。
具如奇禪師法嗣
維揚天寧侶松楷禪師
解制。師云。十五日已前。滴水滴凍。十五日已后。融雪融霜。正當十五日。春雨蒙潤。萬物滋生。諸人到者里。正好把住繩頭。單提向上。討個分曉。不為分外。設使腳頭無眼。任你南天臺北五臺。走遍四大部洲。拄杖子。終不肯放過。何故。日月燈明佛本光瑞如此 起七。扇起𠒋勇爐鞲。放出惡辣鉗錘。逼得陜府鐵牛。汗流浹背。打得西河獅子。躑身無地。驚動憍陳如尊者。將虛空一摑粉碎。擲竹篦云。撲落非他物。縱橫不是塵。遂拈竹篦云。起 小參。師云。舉一不得舉二。放過一著。落在第二。且道。一作么生舉。彈指一下。古佛過去久矣。
竹峰續禪師法嗣
四川昭覺潛修悅禪師
陜西鳳翔縣李氏子。母黃氏。夢白鶴投懷而生。丱歲出家。游西安金繩寺。圓具后。參竹峰于昭覺。得授信拂。遂繼席焉 解七。一七工夫。用盡許多閑力氣。仔細看來。大似金剛與泥人揩背。金剛累得汗出。泥人晝夜鼾睡。烈𦦨紅爐。鉗錘惡辣。總當等閒遊戲。人人飲木楂羹。口口吞來無滋味。是誰轉得古乾坤
【現代漢語翻譯】 現代漢語譯本 說的是什麼呢？八十歲的老婆婆塗抹油脂，不施紅妝也風姿綽約。禪師圓寂后四十年，嗣孫悅心才舉行荼毗（荼毗：佛教術語，指火葬）並建塔。道俗前往送葬的有數千人，都說這是禪師的德行所感召的。
具如奇禪師的法嗣
維揚天寧寺的侶松楷禪師
解制（解制：禪宗術語，指解除禪修的限制）。禪師說：『十五日之前，滴水成冰；十五日之後，冰雪消融。正當十五日，春雨滋潤，萬物生長。諸位到這裡，正好把握住繩頭，逕直向上，討個明白。不為分外之事。即使腳下沒有眼睛，任你走遍南天臺北五臺山，走遍四大部洲，拄杖子終究不肯放過你。』為什麼呢？『日月燈明佛（日月燈明佛：佛教中過去七佛之一）的本光瑞相就是這樣。』起七（起七：禪宗用語，開始禪七）。扇起風箱，爐火正旺，放出厲害的鉗錘，逼得陜府的鐵牛汗流浹背，打得西河的獅子無處藏身，驚動了憍陳如尊者（憍陳如尊者：釋迦牟尼佛的五比丘之一），將虛空一把抓碎。擲下竹篦（竹篦：禪宗用具，竹製的板子）說：『撲落下來的不是他物，縱橫交錯的也不是塵埃。』於是拿起竹篦說：『起！』小參（小參：禪宗用語，禪師對學人的個別指導）。禪師說：『舉一不能舉二，放過一著，就落在第二著。那麼，這個『一』該怎麼舉呢？』彈指一下，古佛已經過去很久了。
竹峰續禪師的法嗣
四川昭覺寺的潛修悅禪師
是陜西鳳翔縣李家的兒子，母親黃氏夢見白鶴投入懷中而生下他。年少時出家，遊歷西安金繩寺。受具足戒后，參拜竹峰禪師于昭覺寺，得到授予信拂（信拂：禪宗用具，象徵禪師的權威）。於是繼承了竹峰禪師的席位。解七（解七：禪宗用語，結束禪七）。一個禪七的功夫，用盡了許多閑力氣。仔細看來，很像是金剛與泥人在互相搓背。金剛累得汗流浹背，泥人卻晝夜鼾睡。猛烈的紅爐，厲害的鉗錘，都當成等閒遊戲。人人都喝木楂羹，口口吞嚥卻毫無滋味。是誰扭轉了這古老的天地乾坤？
【English Translation】 English version What is being said? An eighty-year-old woman applies oil; without rouge and powder, she is still charming. After the master passed away, forty years later, his descendant Yuexin finally performed the cremation (荼毗: dharana, Buddhist term for cremation) and built a pagoda. Thousands of monks, nuns, and laypeople came to pay their respects, all saying it was moved by the master's virtue.
Successor of Chan Master Juruqi
Chan Master Lü Songkai of Tianning Temple in Yangzhou
At the end of the retreat (解制: jie zhi, Chan term for ending a period of intensive practice), the master said, 'Before the fifteenth day, a drop of water freezes; after the fifteenth day, snow and frost melt. Right on the fifteenth day, spring rain moistens, and all things grow. You all who have come here, it is good to grasp the rope tightly, go straight up, and seek clarity. Do not do anything extraneous. Even if you have no eyes in your feet, even if you travel all over Nantianbei, Wutai Mountain, and all four continents, the staff will not let you go in the end.' Why? 'The original light of Buddha Riyue Dengming (日月燈明佛: Riyue Dengming Fo, Dipankara Buddha) is like this.' Starting the seven-day retreat (起七: qi qi, Chan term for starting a seven-day meditation retreat). Fanning the bellows, the furnace is blazing, releasing fierce tongs and hammers, forcing the iron ox of Shanfu to sweat profusely, beating the lion of Xihe so that it has nowhere to hide, startling Venerable Ajnata Kaundinya (憍陳如尊者: Ajnata Kaundinya, one of the first five disciples of the Buddha) to smash the void with one grasp. Throwing down the bamboo staff (竹篦: zhu bi, Chan implement, a bamboo stick), he said, 'What falls is not something else; what crisscrosses is not dust.' Then, picking up the bamboo staff, he said, 'Rise!' Small assembly (小參: xiao can, Chan term for private instruction from a master). The master said, 'Raise one, you cannot raise two; let go of one move, and you fall into the second. Then, how should this 'one' be raised?' With a snap of the fingers, the ancient Buddha has passed long ago.
Successor of Chan Master Zhu Fengxu
Chan Master Qianxiu Yue of Zhaojue Temple in Sichuan
He was the son of the Li family in Fengxiang County, Shaanxi Province. His mother, Huang, dreamed that a white crane flew into her embrace and gave birth to him. He left home at a young age and traveled to Jin Sheng Temple in Xi'an. After receiving full ordination, he visited Chan Master Zhufeng at Zhaojue Temple and was granted the faith-affirming whisk (信拂: xin fu, Chan implement, symbolizing the master's authority). Thus, he succeeded Chan Master Zhufeng. At the end of the seven-day retreat (解七: jie qi, Chan term for ending a seven-day meditation retreat). Seven days of effort, using up so much idle energy. Looking closely, it is much like a Vajra (金剛: Vajra, a diamond being) rubbing backs with a mud man. The Vajra is sweating profusely, while the mud man snores day and night. The fierce red furnace, the fierce tongs and hammers, are all treated as idle games. Everyone drinks hawthorn soup, swallowing mouthfuls without any taste. Who is turning this ancient universe?
。一擦頓入獅群隊。掛角𦏰羊不用尋。藏身之處無軌跡。際融史居士。問。弟子此生姓史。不知一氣不來姓個甚麼。師喚云。際融。士應諾。師云。姓甚麼。士無對。師便歸室。
中洲岳禪師法嗣
德清吉祥大文相禪師
上堂。天空云凈。九皋之鶴高飛。浪靜波恬。四海之龍穩睡。今日來昔日去。善知識之腳跟。本無固必。用則行。舍則藏。大丈夫之肝膈。自有權衡。況乃靈山的旨。迥絕思惟。少室真傳。不拘文字。思惟迥絕也。且懸河之辯。啟口無由。文字不拘也。縱饒奪錦之才。縮手有分。拈花示眾。已是畫虎成貍。立雪安心。何異指鹿為馬。從此分枝別葉。列𦦨聯燈。競顯神通。各呈伎倆。或露半面。或現全身。或憑華座而笞龍象。或閉松扉而馴猿鳥。總之曲垂方便。誘引童蒙。山僧道德荒蕪。固是匙挑不上。無端也闖入這群隊里。只得隨例簸土揚塵。拈椎揮麈。以拂子畫[○/○/○]云。試看合浦珠還日。自有清光照九州 上堂。粗言及細語。皆歸第一義。釋迦老子。淫房裡宿夜。酒樓上看戲。肉案頭午。齊墮在阿鼻大地獄中。永無出期。鹽官念一道真言。為他結個般若緣。多他阿伽陀三藐三佛陀。釋迦老子出來了也。試看即今在甚麼處。良久云。過 上堂。喝一喝云。虛空粉碎。大地
【現代漢語翻譯】 現代漢語譯本 一擦頓入獅群隊。掛角𦏰羊不用尋。藏身之處無軌跡。 際融史居士問：弟子此生姓史，不知一氣不來姓個甚麼？ 師（禪師）喚云：際融。 士（居士）應諾。 師（禪師）云：姓甚麼？ 士（居士）無對。 師（禪師）便歸室。
中洲岳禪師法嗣
德清吉祥大文相禪師
上堂：天空云凈，九皋之鶴高飛；浪靜波恬，四海之龍穩睡。今日來昔日去，善知識之腳跟，本無固必。用則行，舍則藏，大丈夫之肝膈，自有權衡。況乃靈山的旨，迥絕思惟；少室真傳，不拘文字。思惟迥絕也，且懸河之辯，啟口無由；文字不拘也，縱饒奪錦之才，縮手有分。拈花示眾，已是畫虎成貍；立雪安心，何異指鹿為馬。從此分枝別葉，列𦦨聯燈，競顯神通，各呈伎倆。或露半面，或現全身，或憑華座而笞龍象，或閉松扉而馴猿鳥。總之曲垂方便，誘引童蒙。山僧道德荒蕪，固是匙挑不上，無端也闖入這群隊里，只得隨例簸土揚塵，拈椎揮麈。以拂子畫[○/○/○]云：試看合浦珠還日，自有清光照九州。 上堂：粗言及細語，皆歸第一義。釋迦老子（釋迦牟尼佛），淫房裡宿夜，酒樓上看戲，肉案頭午，齊墮在阿鼻大地獄中，永無出期。鹽官念一道真言，為他結個般若緣。多他阿伽陀三藐三佛陀。釋迦老子（釋迦牟尼佛）出來了也。試看即今在甚麼處？良久云：過。 上堂：喝一喝云：虛空粉碎，大地
【English Translation】 English version 'Once wiped, instantly enter the lion's den. No need to search for the goat with horns caught. No trace of where to hide.' Layman Shi Jirong asked: 'This disciple's surname in this life is Shi. I don't know what the surname will be when the last breath doesn't come?' The Master (Zen Master) called out: 'Jirong.' The Layman responded. The Master (Zen Master) said: 'What is the surname?' The Layman had no answer. The Master (Zen Master) then returned to his room.
Successor of Zen Master Yue of Zhongzhou
Zen Master Daxing Jixiang Dawenxiang of Deqing
Ascending the hall: 'The sky is clear of clouds, and the cranes of Jiugao fly high; the waves are calm, and the dragons of the four seas sleep soundly. Today comes and yesterday goes, the foothold of the wise teacher has no fixed necessity. When needed, act; when not needed, hide. The heart of a great man has its own measure. Moreover, the meaning of Ling Mountain (Vulture Peak) is beyond thought; the true transmission of Shaolin does not adhere to words. Thinking is beyond reach, and eloquent arguments have no way to begin; words are not restrictive, and even those with the talent to seize brocade must withdraw their hands. Showing a flower to the assembly is already turning a tiger into a civet cat; seeking peace of mind in the snow is no different from calling a deer a horse. From this, branches and leaves diverge, rows of lamps are connected, competing to display supernatural powers, each showing their skills. Some reveal half a face, some show the whole body, some rely on a magnificent seat to whip dragons and elephants, and some close the pine door to tame monkeys and birds. In short, they skillfully extend convenience to guide the ignorant. This mountain monk's morality is barren, and he cannot even pick it up with a spoon, yet he has intruded into this group. He can only follow the example of sifting soil and raising dust, wielding the mallet and whisk. With the whisk, he draws [○/○/○] and says: 'Try to see the day when the pearls of Hepu return, and their clear light will shine on the nine provinces.' Ascending the hall: 'Crude words and fine speech all return to the first principle. Shakyamuni Buddha (Shijia Laozi), spending the night in a brothel, watching a play in a wine shop, and eating meat at noon, all fall into the Avici Hell, with no hope of escape. Yanguan recites a true mantra to form a Prajna connection for him. More of him, Agada Samyak Sambuddha. Shakyamuni Buddha (Shijia Laozi) has come out. Try to see where he is now?' After a long silence, he said: 'Passed.' Ascending the hall: 'A shout: space is shattered, the earth'
平沉。你這隊吃自在飯底漢。向那個壁角頭。門扇后打瞌睡。
南溟碧禪師法嗣
育王嵩來荃禪師
小參。即心即佛。月落不離天。非心非佛。蝦跳不出鬥。不是心不是佛不是物。嘒嘒蟬聲在高柳。擊拂云。還知落處么。江南兩浙。春寒秋熱。
默庵言禪師法嗣
寶應一粟嶧岫旭禪師
鹽城潘氏子。幼投本邑法興院不違和尚剃染。依石塔瑞律師圓具。次歸本師。印可。師于乾隆丙申。示微疾。眾請說偈。云老僧末後無言。倩取虛空代說。揭開劫外春光。指出一天明月。端坐而逝。塔于本邑之松園。
曉堂哲禪師法嗣
長沙白霞信賢遐禪師
元旦上堂。喝一喝云。春光滿握。撒向梅梢。和氣一團。別開世界。不待磨塵刮垢。轉見耀古騰今。如日在天。普使具眼凡夫。一時瞻仰。得其半者。可以定國安邦。得其全者。可以轉凡成聖。上下安居。不敢攙匙亂箸。尊卑異位。何須越俎代庖。要用豈假思惟。會得總成靈妙。復喝一喝。人人萬福。
異目宗禪師法嗣
饒州龍溪正覺堯庵治禪師
升座。釋迦老漢。于無量阿僧祇劫。修習心地法門。向雪山頂上。明星現處。一時打失。於今二千年。後轉向正覺山前。明星現時。且道。心地法門。作么生會
【現代漢語翻譯】 現代漢語譯本 平沉。你們這群靠化緣為生的和尚，在那個墻角，門后打瞌睡。
南溟碧禪師的法嗣
育王嵩來荃禪師
小參。即心即佛，月亮落下也不離開天空。非心非佛，蝦跳不出鬥。不是心不是佛也不是物，蟬鳴在高高的柳樹上。擊拂塵，還知道落腳的地方嗎？江南兩浙（指長江以南的浙江一帶），春天寒冷秋天炎熱。
默庵言禪師的法嗣
寶應一粟嶧岫旭禪師
鹽城潘家的兒子，從小就在本邑法興院跟隨不違和尚剃度出家。依止石塔瑞律師受具足戒。之後回到本師處，得到印可。禪師在乾隆丙申年（1776年）略微生病，眾人請他說偈，說：『老僧最後沒有什麼話要說，請虛空代替我說。揭開劫外的春光，指出一天明月。』說完端坐而逝。塔建在本邑的松園。
曉堂哲禪師的法嗣
長沙白霞信賢遐禪師
元旦上堂。喝一聲說：『春光滿握，撒向梅梢。和氣一團，別開世界。』不用磨塵刮垢，就能顯現出耀古騰今的光芒。如同太陽在天空，讓所有有眼界的凡夫，一時都能夠瞻仰。得到其中的一半，可以安定國家。得到全部，可以轉凡成聖。上下安居，不敢亂了規矩。尊卑有別，不需要越俎代庖。要用的時候哪裡需要思惟，領會了就都是靈妙。又喝一聲，祝願人人萬福。
異目宗禪師的法嗣
饒州龍溪正覺堯庵治禪師
升座。釋迦老漢（釋迦牟尼佛的戲稱），在無量阿僧祇劫（極長的時間單位）中，修習心地法門。在雪山頂上，明星出現的時候，一時失落了。如今兩千年後，又在正覺山前，明星出現時。那麼，心地法門，要怎麼領會？
【English Translation】 English version Peaceful and calm. You monks who live off alms, dozing off in that corner, behind the door.
Successor of Chan Master Nanming Bi
Chan Master Songlai Quan of Yuwang
Short Dharma talk. 'Mind is Buddha,' the moon falls but does not leave the sky. 'No-mind is no-Buddha,' the shrimp cannot jump out of the bucket. 'Neither mind nor Buddha nor thing,' cicada chirps in the tall willow. Strike the whisk, do you know where it lands? Jiangnan and Liangzhe (areas south of the Yangtze River in Zhejiang), spring is cold and autumn is hot.
Successor of Chan Master Mo'an Yan
Chan Master Yisu Yixiu Xu of Baoying
Son of the Pan family in Yancheng, he became a monk at a young age at the Faxing Temple in his hometown under Abbot Buwei. He received full ordination under Vinaya Master Shita Rui. Later he returned to his original teacher and received his approval. The master showed slight illness in the year of Bingshen in the Qianlong reign (1776). The assembly requested him to say a verse. He said, 'The old monk has no words at the end, please let the void speak for me. Unveiling the spring light beyond the kalpa, pointing out a bright moon in the sky.' He passed away while sitting upright. His stupa is located in Songyuan in his hometown.
Successor of Chan Master Xiaotang Zhe
Chan Master Baixia Xinxian Xia of Changsha
Ascending the hall on New Year's Day. He shouted once, saying, 'Spring light fills the grasp, scattering towards the plum blossoms. A harmonious atmosphere, opening up a new world.' Without waiting to grind away the dust and scrape off the grime, the glory that illuminates the past and soars above the present is revealed. Like the sun in the sky, allowing all sentient beings with eyes to admire it at once. Those who obtain half of it can stabilize the country. Those who obtain all of it can transform the ordinary into the holy. Those above and below live in peace, not daring to interfere with the rules. The noble and the humble have different positions, there is no need to overstep one's bounds. When it is needed, why should one think? Understanding it all becomes spiritual and wonderful. He shouted again, wishing everyone ten thousand blessings.
Successor of Chan Master Yimu Zong
Chan Master Longxi Zhengjue Yao'an Zhi of Raozhou
Ascending the seat. The old man Shakya (playful term for Shakyamuni Buddha), in countless asamkhya kalpas (extremely long units of time), cultivated the Dharma of the mind-ground. On the summit of Snow Mountain, at the moment when the morning star appeared, he lost it all at once. Now, two thousand years later, in front of Zhengjue Mountain, when the morning star appears. Then, how should one understand the Dharma of the mind-ground?
。彈指圓成八萬門。一超直入如來地。
天池鵬禪師法嗣
徐州雲龍興化奎章平禪師
早參。興化結制安禪。龍象兢頭來參。本來無法可說。帶累四海高賢。祖師西來大意。恰似火里紅蓮。冷地若還覷破。正好和衣打眠。更有向上一路。只是千聖不傳。不落理事兼帶。亦非三要三玄。就中有恁么舉。便與掀倒禪床。喝散大眾。三十棒。一棒也較不得。何故。有功者賞 晚參。水不洗水。金不博金。西來大意。直指人心。恁么會去。轉見病深。不恁么會去。無處討尋。畢竟如何。喝一喝。
止先源禪師法嗣
休林遠岫堂主
嘉善王氏子。投萬年明之和尚出家。圓具后。瓢囊行腳。遍參尊宿。后謁止先源。止問。涉水登山。所為何事。師云。不為別事。止拈棒。師云。鷂子過新羅。拂袖便出。未幾。蒙印可。命充堂主 小參。把住則鐵壁銀山。通天活路。放行則隨流得妙。水泄不通。且道。把住是。放行是。復舉僧辭趙州。州云。何處去。僧云。諸方學佛法去。州豎起拂子云。有佛處不得住。師云。無毛鷂子撲天飛。無佛處急走過。師云。倒騎鐵馬上須彌。三千里外逢人不得錯舉。師云。燈籠與露柱。商量浩浩地。僧云。恁么則不去也。師云。笑殺南鄉泥土地。州云。摘楊花摘楊花
【現代漢語翻譯】 現代漢語譯本： 彈指一揮間便成就八萬法門，一旦超越便直接進入如來境界。
天池鵬禪師的法嗣
徐州雲龍興化奎章平禪師
早參時，興化禪寺結制安禪，眾僧如龍象般爭先恐後前來參拜。本來就沒有什麼法可以講說，卻連累了四海的高賢。祖師（菩提達摩）西來的大意，恰似火中的紅蓮。如果能在冷靜處參透，正好可以和衣而眠。更有向上的一條路，只是歷代聖賢都不傳授。不落入事相和理性的範疇，也不是三要三玄所能概括的。如果有人這樣提問，就掀翻他的禪床，喝散大眾。即使打三十棒，一棒也不能少。為什麼呢？因為有功者應當受到獎賞。
晚參時，水不能洗水，金不能博金。西來的大意，是直指人心。如果這樣理解，反而會病入膏肓。如果不這樣理解，又無處可尋。到底應該如何呢？喝！
止先源禪師的法嗣
休林遠岫堂主
嘉善王氏之子，投靠萬年明之和尚出家。圓滿受戒后，帶著瓢囊四處行腳，遍參各位尊宿。後來拜見止先源禪師，止先源問：『涉水登山，所為何事？』 堂主說：『不為別的事。』 止先源拿起棒子，堂主說：『鷂子過新羅。』 拂袖便走。不久，得到止先源的認可，被任命為堂主。
小參時說：『把住則如鐵壁銀山，是通天活路；放行則隨波逐流，妙不可言，水泄不通。』 那麼，到底是把住對呢，還是放行對呢？又舉例說，有僧人辭別趙州禪師，趙州問：『何處去？』 僧人說：『諸方學佛法去。』 趙州豎起拂子說：『有佛處不得住。』 堂主說：『無毛的鷂子撲向天空飛去，無佛處也要趕緊走過。』 堂主說：『倒騎著鐵馬登上須彌山（佛教中的聖山），三千里外遇到人也不要錯誤地舉薦。』 堂主說：『燈籠和露柱（寺院中的柱子），商量得熱火朝天。』 僧人說：『這樣我就不去了。』 堂主說：『笑死南鄉的泥土地。』 趙州說：『摘楊花，摘楊花。』
【English Translation】 English version: In a snap of fingers, eighty thousand Dharma gates are perfected; once transcended, one directly enters the Tathagata's (如來) realm.
Successor of Chan Master Tianchi Peng
Chan Master Kui Zhang Ping of Xinghua Temple in Yunlong, Xuzhou
During the morning assembly, Xinghua Temple observes the monastic regulations for seated meditation, with monks eagerly coming to pay respects like dragons and elephants. Originally, there is no Dharma to be spoken, yet it burdens the virtuous throughout the four seas. The great intent of the Patriarch (Bodhidharma) coming from the West is just like a red lotus in the fire. If one can penetrate it in a calm state, it is good to sleep with one's clothes on. There is a further path upward, but it is not transmitted by the sages of all ages. It does not fall into the categories of phenomena and principle, nor can it be encompassed by the Three Essentials and Three Mysteries. If someone were to raise such a question, I would overturn their meditation platform and disperse the assembly. Even striking thirty blows, not a single one can be spared. Why? Because those with merit should be rewarded.
During the evening assembly, water cannot wash water, gold cannot gamble with gold. The great intent of coming from the West is to directly point to the human mind. If one understands it in this way, the illness will become deeply ingrained. If one does not understand it in this way, there is nowhere to seek it. What should one do after all? A shout!
Successor of Chan Master Zhi Xian Yuan
Hall Master Yuanxiu of Xiulin
A son of the Wang family of Jiashan, he joined the Sangha under the Venerable Mingzhi of Wannian Temple. After fully receiving the precepts, he traveled with a gourd dipper, visiting various venerable elders. Later, he visited Chan Master Zhixian Yuan, who asked: 'What is the purpose of wading through water and climbing mountains?' The Master said: 'Not for anything else.' Zhixian Yuan raised his staff, and the Master said: 'A hawk passes Xinluo.' He flicked his sleeves and left. Before long, he received Zhixian Yuan's approval and was appointed as the Hall Master.
During the small assembly, he said: 'Holding on is like an iron wall and silver mountain, a living path to heaven; letting go is like following the flow, wonderfully ineffable, impenetrable. ' So, is holding on right, or is letting go right? He also cited the example of a monk bidding farewell to Chan Master Zhaozhou, who asked: 'Where are you going?' The monk said: 'To study the Buddha Dharma in various places.' Zhaozhou raised his whisk and said: 'One must not dwell where there is Buddha.' The Hall Master said: 'A featherless hawk soars into the sky, and one must quickly pass by where there is no Buddha.' The Hall Master said: 'Riding a iron horse backwards up Mount Sumeru (須彌山), do not make a mistake in recommending someone three thousand miles away.' The Hall Master said: 'The lantern and the pillar (寺院中的柱子) are discussing heatedly.' The monk said: 'In that case, I will not go.' The Hall Master said: 'Laughing to death the mud land of the southern village.' Zhaozhou said: 'Picking willow catkins, picking willow catkins.'
。師云。石虎叫時山谷響。木人㖃處鐵牛驚。岫上座。著與么語。一任諸方檢點。 卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第十五
天臺嗣祖沙門國清 達珍 輯
青原下宗鏡第九世
鑑堂鏡禪師法嗣
潤州焦山碩庵行載禪師
吳陵假氏子。祝髮于州之曲塘清凈庵。受具后。參焦山鑒。一日夜起。見電影過牕前。有省。衝口說偈曰。聽之不聞。視之不見。裂破虛空。無背無面。遂充西堂。受心印。繼住焦山 結制上堂。僧問。烈𦦨紅爐。光騰遍界。到者里。還假鉗錘也無。師打曰。少者一槌不得。僧擬開口。師又打曰。莫待冷來看。僧作禮。師乃曰。東弗于逮打鼓。西瞿耶尼上堂。今日海門結制。一時把斷封疆。拈將折箸攪滄溟。只要魚龍知性命。鯤鯨赤尾應不待言。祇如鰕蜆泥鰍。總教伊直下翻身。始知焦山心不負人 中秋示眾。拈如意曰。無物可酬佳節。一句報于禪德。各各本有光明。無物堪能比得。雖則如是。若不真實參究。只恐認在清凈境上。以當平生。後來大有事在 示眾。天氣不寒。人力睏倦。大事未明。時光易換。要得覿體相應。須是出身白汗。出后又且如何。健則經行。饑則吃飯。
道宏南禪師法嗣
揚州平山麗杲
【現代漢語翻譯】 現代漢語譯本： 禪師說：『石虎吼叫的時候，山谷都會震響，木人嘆息的地方，鐵牛也會驚嚇。』 岫上座，就按這樣說，任憑各方禪者來檢驗。
《正源略集》卷第十五
天臺嗣祖沙門國清 達珍 編輯
青原下宗鏡第九世
鑑堂鏡禪師法嗣
潤州（今江蘇鎮江）焦山碩庵行載禪師
吳陵（地名）假氏之子，在潤州曲塘清凈庵剃度出家。受具足戒后，參訪焦山鑒禪師。一天晚上起身，看見閃電劃過窗前，有所領悟，脫口說出偈語：『聽也聽不見，看也看不見，裂破虛空，無背無面。』 於是擔任西堂的職務，接受心印。後來繼承住持焦山。
結制上堂。有僧人問：『熾烈的紅爐，光芒照遍整個世界，到了這裡，還需要鉗錘（比喻手段）嗎？』 禪師回答說：『少一下錘子也不行。』 僧人剛要開口，禪師又打了一下說：『不要等到冷了再來看。』 僧人作禮。禪師於是說：『東弗于逮（四大部洲之一）打鼓，西瞿耶尼（四大部洲之一）上堂。今天在海門結制，一時把斷封疆。』 拿起折斷的筷子攪動滄溟（大海），只要魚龍知道自己的性命。鯤鯨赤尾應該不用多說，即使是鰕蜆泥鰍，也要教它們立刻翻身。這才知道焦山的心沒有辜負人。
中秋節向大眾開示。拿起如意說：『沒有東西可以酬謝這美好的節日，用一句話來報答各位禪德。』 各自本來就有光明，沒有什麼東西可以比得上。雖然是這樣，如果不真實地參究，只怕會把清凈境界當作平生所求，將來還有大事在。
向大眾開示。天氣不冷，人力睏倦，大事未明，時光容易流逝。想要得到覿體相應（直接契合），必須全身心地投入。投入之後又該如何呢？健康的時候就經行（禪修方式），飢餓的時候就吃飯。
道宏南禪師法嗣
揚州平山麗杲
【English Translation】 English version: The master said, 'When the stone tiger roars, the mountains and valleys echo. Where the wooden man sighs, the iron ox is startled.' Abbot Xiu, speak in this way, and let all quarters examine it.
Zhengyuan Lueji, Volume 15
Compiled by Shamen Da Zhen of Guoqing Temple, a Successor of Tiantai Tradition
Ninth Generation of Qingyuan Xiazongjing
Lineage of Chan Master Jingtang Jing
Chan Master Shuo'an Xingzai of Jiaoshan, Runzhou (present-day Zhenjiang, Jiangsu)
A son of the Jia family of Wuling (place name), he was tonsured at the Qingtang Qingjing Nunnery in Runzhou. After receiving the full precepts, he visited Chan Master Jian of Jiaoshan. One night, he got up and saw lightning flash past the window, and he had an awakening. He blurted out a verse: 'Hearing it, one does not hear; seeing it, one does not see; tearing apart the void, without back or face.' Thereupon, he assumed the position of Western Hall Master and received the mind seal. Later, he succeeded to the abbotship of Jiaoshan.
At the beginning of the retreat, he ascended the hall. A monk asked, 'The blazing red furnace, its light shines throughout the world. Here, is a hammer and tongs (metaphor for skillful means) still needed?' The master replied, 'Not even one hammer blow less.' The monk was about to speak, but the master struck again, saying, 'Don't wait until it's cold to look.' The monk bowed. The master then said, 'East Pubbavideha (one of the four continents) beats the drum, West Godaniya (one of the four continents) ascends the hall. Today, at the beginning of the retreat at Haimen, the borders are sealed off at once.' Picking up a broken chopstick and stirring the vast ocean, it is only necessary for the fish and dragons to know their own lives. The Kun whale and the red-tailed whale need not be mentioned, but even the shrimp, clams, and loach must be taught to turn themselves over immediately. Only then will they know that the heart of Jiaoshan has not failed them.
On the Mid-Autumn Festival, he addressed the assembly. Picking up a ruyi scepter, he said, 'There is nothing to repay this beautiful festival, so I will repay you with a single phrase.' Each of you inherently possesses light, and nothing can compare to it. Although this is so, if you do not truly investigate, I fear that you will mistake the realm of purity for what you seek in life, and there will be great matters to attend to in the future.
Addressing the assembly, he said, 'The weather is not cold, people are tired, the great matter is not yet clear, and time passes easily. If you want to achieve direct correspondence, you must put your whole body and mind into it. After putting it in, what should you do? When healthy, walk (a form of meditation); when hungry, eat.'
Lineage of Chan Master Daohong Nan
Li Gao of Pingshan, Yangzhou
行昱禪師
晚參。祖道荒涼。人根鮮劣。佛法二字。置之高閣。山僧今夜。用長虹作竿。新月為鉤。向揚子江心垂釣。莫有搖頭擺尾底赤尾鯉魚么。有則出來。衝波躍浪看。如無。且聽山僧唱一漁父詞。以供大眾。乃拈拄杖。作搖櫓勢云。鼓抴煙波一釣翁。自南自北自西東。銀絲直釣寒江雪。鐵笛橫吹別浦風。紅蓼岸白蘋叢。水光山色有無中。儂家不管塵寰事。款乃一聲天地空。
浴日能禪師法嗣
京都大千佛道權高禪師
冬至上堂。渠今正是我。我今不是渠。睡眼瞳人踢玉毬。昔年驢覷井。今朝井覷驢。嚼破舌頭怕合口。千佛不從陰陽而至。腳底生毛長似線。臘八上堂。修行三大阿僧祇劫。成佛作祖。造業于正覺山前。咬盡人間豬狗。赤眼觸碎明星。銜著舌頭打失口。無所從來。猛虎饑鷹爪牙下。何曾唧𠺕 上堂。通身羅綺皂靴。荊棘林中。安眠有地。赤體不掛寸絲。明月堂前。轉身無門。奪得壁上鍾馗寶劍。一任橫揮豎揮。直得露柱閃爍。瓦礫生光。百億須彌。百億日月。萬象森羅。一時顯現了也。報化佛頭。圓妙等覺。九種十類。都盧是個自己。恁么會是有相。不恁么會是無相。作么生是實相。眾無語。復曰。明朝後日。切莫違時失候。
主峰昆禪師法嗣
漢陽歸元且憨
【現代漢語翻譯】 現代漢語譯本 行昱禪師
晚參時說：祖師的道路荒涼寂寞，人們的根器淺薄低下。『佛法』這兩個字，被束之高閣。我今晚要用長虹作釣竿，用新月作魚鉤，向揚子江中心垂釣。有沒有搖頭擺尾的赤尾鯉魚呢？有就出來，衝破波浪跳躍讓我看看。如果沒有，就聽我唱一首漁父詞，來供養大家。於是拿起拄杖，作出搖櫓的姿勢說：鼓聲搖曳煙波，一個釣翁，從南到北，從西到東。用銀絲直鉤垂釣寒江雪景，橫吹鐵笛，在偏僻的渡口迎著風。紅蓼岸邊，白蘋叢生，水光山色，似有似無之中。我不管塵世間的事，欸乃一聲，天地空曠。
浴日能禪師的法嗣
京都大千佛道權高禪師
冬至上堂時說：他現在正是我，我現在不是他。睡眼惺忪的人踢著玉球。往年是驢子看井，今天卻是井看驢子。嚼爛舌頭怕合口。千佛不是從陰陽而來的。腳底生毛長得像線一樣。臘八上堂時說：修行三大阿僧祇劫（無數個長時段），成佛作祖。在正覺山前造業。咬盡人間豬狗。紅眼撞碎明星。銜著舌頭說不出話來。無所從來。猛虎饑鷹的爪牙下，何曾發出過一點聲音？上堂時說：通身穿著華麗的絲綢和皂靴，在荊棘林中，能找到安眠的地方。赤身裸體，不掛一絲，在明月堂前，轉身無門。奪得墻上鍾馗（傳說中能驅鬼的神）的寶劍，任憑橫揮豎舞，使得露柱閃爍，瓦礫生光。百億須彌山（佛教宇宙觀中的山），百億日月，萬象森羅，一時都顯現出來了。報身佛（為教化眾生而顯現的佛身）和化身佛（佛為普度眾生而變化的各種身形）的頭，圓滿微妙的等覺（菩薩的果位），九種十類眾生，總而言之都是自己。這樣理解是有相，不這樣理解是無相。怎樣才是實相呢？眾人無語。又說：明朝後日，千萬不要違時失候。
主峰昆禪師的法嗣
漢陽歸元寺的且憨禪師
【English Translation】 English version Chan Master Xingyu
During the evening meditation, he said: The path of the Patriarchs is desolate and lonely, and people's roots are shallow and inferior. The two words 'Buddha-dharma' are placed on a high shelf. Tonight, this mountain monk will use a long rainbow as a fishing rod and a new moon as a hook to fish in the heart of the Yangtze River. Are there any red-tailed carp wagging their heads and tails? If so, come out and leap through the waves for me to see. If not, then listen to this mountain monk sing a fisherman's song to offer to everyone. Then, he picked up his staff and made a rowing gesture, saying: The sound of drums stirs the misty waves, a fisherman, from south to north, from west to east. Using a silver thread to fish in the snowy cold river, playing the iron flute horizontally, facing the wind at a remote ferry. Red smartweed on the shore, white duckweed growing, the light of the water and the color of the mountains, in a state of being and non-being. I do not care about the affairs of the mortal world, with a sound of 'yona', the heaven and earth are empty.
Successor of Chan Master Yuniri Neng
Chan Master Quan Gao of Daqian Buddha-dharma Temple in Kyoto
During the Winter Solstice Dharma talk, he said: He is now precisely me, and I am now not him. A sleepy-eyed person kicks a jade ball. In the past, the donkey looked at the well, but today the well looks at the donkey. Chewing the tongue to pieces, afraid to close the mouth. The thousand Buddhas do not come from yin and yang. The hair growing on the soles of the feet is as long as a thread. During the Laba Dharma talk, he said: Cultivating for three great asamkhya kalpas (countless long periods of time), becoming a Buddha and an ancestor. Creating karma in front of Zhengjue Mountain. Biting all the pigs and dogs in the human world. Red eyes smashing the morning star. Holding the tongue, unable to speak. Coming from nowhere. Under the claws of fierce tigers and hungry eagles, has there ever been a sound? During the Dharma talk, he said: Wearing gorgeous silk and satin and black boots, in the thorny forest, there is a place to sleep peacefully. Stark naked, not wearing a single thread, in front of the Bright Moon Hall, there is no way to turn around. Seizing the Zhong Kui's (a deity in legends who can expel ghosts) sword on the wall, allowing it to be wielded horizontally and vertically, making the pillar flicker and the rubble shine. Hundreds of billions of Mount Sumeru (the mountain in the Buddhist cosmology), hundreds of billions of suns and moons, and all phenomena are revealed at once. The heads of the Reward Body Buddha (the Buddha's body manifested to teach sentient beings) and the Transformation Body Buddha (various forms of the Buddha transformed to save all beings), the perfect and subtle Equal Enlightenment (the stage of a Bodhisattva), the nine kinds and ten categories of beings, in short, are all oneself. Understanding it this way is having form, not understanding it this way is having no form. What is the true form? The crowd is silent. He added: Tomorrow and the day after tomorrow, do not miss the time.
Successor of Chan Master Kun of Main Peak
Chan Master Qie Han of Guiyuan Temple in Hanyang
拙禪師
佛成道日上堂。咄哉黃面老。午夜睹明星。帶累閻浮客。重添眼上塵。山僧。今日向瞿曇頂𩕳上。展演爪牙。眾生眉睫間。掀翻窠臼。將智慧德相。拈向一邊。妄想執著。掃置一壁。威音非始。樓至非終。孤迥迥光吞萬象。峭巍巍雄蓋大方。到者里。通身是眼覷不及。渾身是口贊莫窮。
自明珩禪師法嗣
端州月山惺學敏禪師
上堂。遇水架金梁。莫讓他人爭作。撥沙填滑路。豈肯袖手傍觀。羅睺羅之密行。釋迦佛贊莫能窮。觀世音之慈心。二乘人空生仰望。興隆梵剎。一肩擔荷莫辭勞。輔弼叢林。全副肝腸歸凈域。勿謂事之難成。總怪力之不足。既為佛子。當報佛恩。擲拄杖云。莫謂清早起。更有夜行人。
遠林進禪師法嗣
京口五州凈因宗一真禪師
上堂。舉拂子云。無偏無正。無主無賓。門外剎竿。一任踢倒扶起。匣中寶劍。何妨豎弄橫拈。葉續花聯於不萌枝上。鳳舞鸞翔于無影林中。不涉功勛。得大自在。且道。是甚麼人。手握金鞭問歸客。夜深誰共禦街行 佛誕上堂。未離兜率降王宮。未出母胎度人畢。何必指天更指地。一春紅雨花狼藉。
紫琈岠禪師法嗣
京口乳山憨如行秀禪師
興化卜氏子。幼而穎異。胸次蕭爽。髫年祝髮。
【現代漢語翻譯】 現代漢語譯本 拙禪師
在佛陀成道日這天，禪師登上法堂開示：『咄！這個黃面老（指釋迦牟尼佛）。在午夜看見啟明星而悟道，連累了閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生，平白增添了眼上的塵埃。我今天要在瞿曇（Gautama，釋迦牟尼佛的姓）的頭頂上，施展我的手段，在眾生的眉毛和睫毛之間，徹底打破那些陳舊的規矩。將智慧和功德的表相，丟到一邊，將妄想和執著，掃到墻角。威音王佛不是開始，樓至佛也不是結束。孤零零的光芒吞噬萬象，高聳的身軀覆蓋整個大地。到了這裡，渾身是眼睛也看不透，渾身是嘴巴也讚歎不完。』
自明珩禪師的法嗣
端州月山惺學敏禪師
上堂開示：『遇到水就架起金橋，不要讓別人爭著去做。在泥沙地上鋪設道路，難道肯袖手旁觀嗎？羅睺羅（Rahula，釋迦牟尼佛的兒子）的秘密修行，釋迦佛讚歎也無法窮盡。觀世音（Avalokiteśvara）的慈悲心腸，二乘人如須菩提（Subhuti）也只能仰望。興隆佛寺，用一個肩膀擔起重任也不推辭勞苦。輔佐叢林，用全部的肝膽迴歸清凈的佛國。不要說事情難以成功，總是責怪自己的力量不夠。既然身為佛的弟子，就應當報答佛的恩情。』說完，擲下拄杖說：『不要以為起得早，還有更晚起來趕路的人。』
遠林進禪師的法嗣
京口五州凈因宗一真禪師
上堂開示：舉起拂塵說：『無偏無正，無主無賓。門外的剎竿，任憑你踢倒又扶起。匣中的寶劍，不妨豎著拿橫著拈。葉子和花朵在沒有萌芽的樹枝上相連，鳳凰和鸞鳥在沒有影子的樹林中飛舞。不經過任何功勞，就能得到大自在。』那麼，這是什麼人呢？『手握金鞭詢問歸來的客人，深夜裡和誰一起在御街上行走？』佛誕日上堂開示：『還沒離開兜率天（Tusita Heaven）就降生到王宮，還沒出母胎就已經度化眾生完畢。何必指天又指地，春天裡紅色的花瓣被雨水打落，一片狼藉。』
紫琈岠禪師的法嗣
京口乳山憨如行秀禪師
興化縣姓卜人家的孩子，從小就聰明穎悟，胸懷開闊。年幼時就剃度出家。
【English Translation】 English version Zen Master Zhuo
On the day of Buddha's enlightenment, the Zen master ascended the Dharma hall and proclaimed: 'Bah! This yellow-faced old man (referring to Shakyamuni Buddha). He attained enlightenment by seeing the morning star at midnight, burdening the sentient beings of Jambudvipa (the world we live in), and needlessly adding dust to their eyes. Today, I, this mountain monk, will display my skills on top of Gautama's (Buddha's surname) head, and completely overturn the old conventions between the eyebrows and eyelashes of sentient beings. I will cast aside the appearances of wisdom and virtue, and sweep the delusions and attachments into a corner. Buddha Vipaśyin is not the beginning, and Buddha Krakucchanda is not the end. The solitary light devours all phenomena, and the towering body covers the entire earth. Reaching this point, one cannot see through it even with a body full of eyes, and one cannot praise it enough even with a body full of mouths.'
Successor of Zen Master Ziming Heng
Zen Master Xingxuemin of Yueshan Mountain, Duanzhou
Ascending the Dharma hall, he instructed: 'When encountering water, build a golden bridge; do not let others compete to do it. When paving a slippery road with sand, how can one stand by with folded arms? The secret practice of Rahula (Buddha's son) cannot be fully praised even by Shakyamuni Buddha. The compassionate heart of Avalokiteśvara (the Bodhisattva of Compassion) can only be admired by those of the Two Vehicles, such as Subhuti. To prosper the Buddhist temple, one should carry the heavy burden on one's shoulders without shirking labor. To assist the Sangha, one should return to the pure land with all one's heart and soul. Do not say that things are difficult to accomplish; always blame oneself for not having enough strength. Since one is a disciple of the Buddha, one should repay the Buddha's kindness.' After saying this, he threw down his staff and said: 'Do not think that getting up early is enough; there are those who get up even later to travel.'
Successor of Zen Master Yuanlin Jin
Zen Master Zongyi Zhen of Jingyin Temple, Wuzhou, Jingkou
Ascending the Dharma hall, he raised his whisk and said: 'Without bias or correctness, without host or guest. The flagpole outside the gate, let it be kicked down and then raised up again. The precious sword in the box, one may hold it vertically or horizontally. Leaves and flowers are connected on branches that have not yet sprouted, and phoenixes and luan birds dance in forests without shadows. Without any merit, one can attain great freedom.' So, who is this person? 'Holding a golden whip, he asks the returning guest, who is walking on the imperial street with him in the deep night?' On Buddha's Birthday, ascending the Dharma hall, he instructed: 'Before leaving the Tushita Heaven (the fourth of the six heavens of desire) he descended into the royal palace, and before leaving his mother's womb he had already completed the salvation of sentient beings. Why point to the sky and then point to the earth? In spring, the red petals are scattered by the rain, a scene of utter disarray.'
Successor of Zen Master Zifei Ju
Zen Master Hanru Xingxiu of Rushan Mountain, Jingkou
The child of the Bu family in Xinghua County was intelligent and extraordinary from a young age, with a broad mind. He shaved his head and became a monk in his youth.
秉具后。即瓢囊行腳。至弁山。謁紫琈岠。機契。命掌記室。閱數載。遂承印可。辭去。同蔭干法兄。道出京口。愛江山之勝。偶過乳山萬壽寺。見峯迴水繞林茂寺荒曰。者個破落院子。正合我意。乃卓錫焉 上堂。座右烏藤七尺。靠倒虛空。床頭白拂一枝。掛殘破壁。二六時中。但使一頭牯。長耕八畝田。把空手鋤。耘無根草。灌引曹溪之水。穿云絡石。成熟廬陵之米。匝地普天。將此供養十方大眾。以及三世諸佛。總曏者里。飽滿一如。山僧恁么為人。一任諸方檢點。良久云。雙手扶犁云過膝。泥牛耕破水中天 僧參問。千七百位老凍儂。向甚處去了。師豎起拂子曰。鼻孔總穿在者里。僧云。千七百則舊公案。都請判斷了。師揮拂子曰。今日郊天大赦。盡情發放去也。乾隆壬午秋。示微疾。偈曰。四十餘年住此峰。了無一法與人通。倒騎石馬嘶風去。葉落霜林滿地紅。擲筆端坐而寂。世壽七十二。僧臘六十二。塔全身於寺左。
侶石清禪師法嗣(二人)
桐城投子慈濟竺風聖禪師
維揚海陵人。七歲于金陵地藏庵。依玉白法師出家。秉戒于雲林諦老和尚。后參誕登。遂承記莂 晦日小參。月當晦兮逢小暑。香不拈兮贊不舉。日落西峰吞火團。露柱通身汗如雨。平田塵鹿忽成群。阿誰能辯塵中主
【現代漢語翻譯】 現代漢語譯本： 秉具后，就開始了瓢囊行腳的生涯。到達弁山，拜見紫琈岠（禪師名），兩人機緣相合，紫琈岠（禪師名）命他掌管記室。過了幾年，於是得到紫琈岠（禪師名）的印可。辭別后，與蔭干法兄一同出行，路過京口，喜愛這裡的江山之美，偶然經過乳山萬壽寺，看到山峯迴轉，水流環繞，樹林茂盛，寺廟荒廢，說：『這個破敗的院子，正合我的心意。』於是就在這裡安頓下來。 上堂說法時，禪床右邊放著一根七尺長的烏藤杖，靠在空無一物的虛空中；床頭掛著一枝白拂塵，掛在殘破的墻壁上。一天二十四小時，只要讓這一頭老牛，長久地耕耘八畝田，拿著空空的鋤頭，鋤掉沒有根的草，引來曹溪的水，穿過雲層，纏繞石頭，成熟廬陵的米。遍佈大地，將這些供養十方大眾，以及過去、現在、未來三世諸佛，總是在這裡，飽滿如一。山僧我就是這樣為人，任憑各方來檢驗。』良久，又說：『雙手扶著犁，雲彩掠過膝蓋，泥牛耕破了水中的天。』 有僧人蔘問道：『一千七百位老凍儂（指過去的禪師），都到哪裡去了？』禪師豎起拂塵說：『鼻孔都穿在這裡。』僧人說：『一千七百則舊公案，都請您判斷了。』禪師揮動拂塵說：『今日如同郊天大赦，全部盡情發放出去。』乾隆壬午年（1762年）秋天，禪師略感不適，留下偈語說：『四十餘年住此峰，了無一法與人通。倒騎石馬嘶風去，葉落霜林滿地紅。』說完擲筆端坐而逝，世壽七十二歲，僧臘六十二年。全身塔葬于寺廟左側。
侶石清禪師的法嗣（有二人）：
桐城投子慈濟竺風聖禪師
是維揚海陵人。七歲時在金陵地藏庵，依玉白法師出家。在雲林諦老和尚處受戒。後來參拜誕登禪師，於是得到他的認可。晦日小參時說：『月亮將要消失，正逢小暑時節，香也不拈，贊也不舉。太陽落在西邊的山峰，吞沒了火球，露柱全身汗如雨下。平坦的田野上，塵鹿忽然成群出現，誰能辨別塵世中的主人？』
【English Translation】 English version: After receiving ordination, he began his pilgrimage with a gourd and bag. Arriving at Bian Mountain, he visited the Zen master Zi Fu Ju, and they resonated with each other. Zi Fu Ju appointed him to manage the records room. After several years, he received Zi Fu Ju's approval. After resigning, he traveled with his Dharma brother Yin Gan, passing through Jingkou. Admiring the beauty of the landscape, they happened to pass by Wanshou Temple on Ru Mountain. Seeing the peaks turning, the water flowing around, the forest lush, and the temple desolate, he said, 'This dilapidated courtyard is exactly what I want.' So he settled down there. During an assembly, he placed a seven-foot-long wisteria staff to the right of his seat, leaning against the empty void; a white whisk hung on the head of the bed, on the broken wall. Twenty-four hours a day, just let this old ox, cultivate eight acres of land for a long time, holding an empty hoe, weeding out rootless grass, drawing water from Cao Xi, passing through the clouds, winding around the rocks, and ripening the rice of Lu Ling. Spreading across the earth, offering these to the masses of the ten directions, as well as the Buddhas of the three times (past, present, and future), always here, full and complete. This is how I, the mountain monk, treat people, let all parties examine it.' After a long while, he said, 'Hands holding the plow, the clouds pass the knees, the mud ox plows through the sky in the water.' A monk asked, 'Where have the one thousand seven hundred old Dong Nongs (referring to past Zen masters) gone?' The Zen master raised his whisk and said, 'Their nostrils are all pierced here.' The monk said, 'Please judge the one thousand seven hundred old cases.' The Zen master waved his whisk and said, 'Today is like a general amnesty, let them all go freely.' In the autumn of the Renwu year of the Qianlong reign (1762), the Zen master felt slightly unwell and left a verse saying, 'For more than forty years I have lived on this peak, I have not communicated any Dharma to anyone. Riding a stone horse backwards, I go neighing in the wind, the leaves fall, and the frost fills the red forest.' After finishing, he threw down his pen and sat in meditation, passing away peacefully. He was seventy-two years old, and his monastic age was sixty-two years. His whole body was buried in a pagoda to the left of the temple.
Dharma heirs of Zen Master Lu Shi Qing (two people):
Zen Master Tongcheng Touzi Ciji Zhufeng Sheng
He was a native of Hailing, Yangzhou. At the age of seven, he became a monk at the Jizo (Ksitigarbha) Nunnery in Jinling, relying on Dharma Master Yu Bai. He received the precepts from Abbot Di Lao of Yunlin. Later, he visited Zen Master Dan Deng and received his approval. During a small assembly on the last day of the month, he said, 'The moon is about to disappear, just as the Little Heat season arrives, neither incense is offered nor praise is sung. The sun sets on the western peak, swallowing the ball of fire, the dew pillar is sweating all over. On the flat fields, herds of dust deer suddenly appear, who can distinguish the master in the dust?'
晚參。卓拄杖云。拄杖子一往。得個乾巴見識。不怕風吹。不怕雨打。孤迥迥峭巍巍。正與么時。忽現神變。𨁝跳上三十三天。撞著行雨龍王。攔頭一棒。當下瓦解冰消。主風神忍俊不禁。解開風囊。颼颼飗飗。頃刻間。吹得雲收雨散。依舊日光明照。見種種色。復卓一下云。摘楊花摘楊花。胡盧架上生冬瓜。明朝吃了早粥后。大家努力檢新茶 上堂。崖桂發龍門。折來供投子。滿院散天香。簪向銀瓶里。賓主方歷然。問答從此始。以我為隱乎。吾無隱乎爾。臨濟四料簡。古今人莫辯。透過金剛圈。與君通一線。卓杖一下云。盞子撲落地。碟子成七片。
金陵靈穀道揆守禪師
浙江烏程淩氏子 小參。山僧一往口門窄。者也之乎不愛說。若問西來意若何。白棒倒拈頭打裂。不是絕人情。亦非無德澤。肝腸如火臉如冰。從來鐘阜家風別。祇如知音底人到來。又作么生。相將把手步秋林。笑指霜楓紅似血 小參。日日日東昇。夜夜月西沒。升沒不停機。又值黃花節。砧敲夜月寒。雁叫霜風洌。楓葉嶺頭紅。蘆花江上白。是聲非聲。是色非色。祖意西來。瞭然無別。既無別。因甚有會有不會。只為忒分明。翻令人不識 晚參。禪不假參。道不假學。祖師西來。祇堪洗腳。蔣山恁么說話。自摑一摑云。絡索 晚
【現代漢語翻譯】 現代漢語譯本 晚參。道揆禪師拄著拄杖說：『這拄杖一用起來，就能得到乾巴巴的見識，不怕風吹，不怕雨打，孤零零地高聳著。』正在這個時候，忽然出現神變，一下子跳上三十三天（佛教用語，指欲界六天、色界十八天、無色界四天，總稱為三十三天），撞見了行雨龍王（神話人物，負責降雨的龍王），劈頭就是一棒，當下瓦解冰消。主風神（神話人物，掌管風的神）忍不住笑了出來，解開風囊，颼颼飗飗地，頃刻間，吹得雲收雨散，依舊是陽光明媚，照見種種顏色。』又拄了一下拄杖說：『摘楊花，摘楊花，胡蘆架上生冬瓜。明早吃了早粥后，大家努力採摘新茶。』 上堂。道揆禪師說：『崖桂在龍門山（指洛陽附近的龍門山）盛開，折來供養投子和尚（指投子義青禪師），滿院散發著天香，插在銀瓶里。賓主之間的關係才顯得分明，問答也從此開始。難道我有什麼隱瞞嗎？我沒有什麼隱瞞你們的。』臨濟四料簡（臨濟宗的四種辨別方法），古今的人都難以分辨。透過金剛圈（比喻堅固的束縛），與你們連通一線。』拄了一下拄杖說：『盞子撲落地，碟子成七片。』 金陵靈穀道揆守禪師 浙江烏程淩氏子 小參。道揆禪師說：『山僧我一張口，話就少，『者也之乎』這些話我不愛說。如果問我西來意（指禪宗的宗旨），我就用白棒倒過來，劈頭打裂。』 『這不是絕人情，也不是沒有恩德。肝腸如火，臉面如冰，從來鐘阜（指南京鐘山）的家風就是這樣特別。』 『如果知音的人到來了，又該怎麼辦呢？』 『就和他攜手漫步在秋天的樹林里，笑著指著那像血一樣紅的霜楓。』 小參。道揆禪師說：『日日太陽從東邊升起，夜夜月亮向西邊落下。升起落下，一刻不停。又到了菊花盛開的季節。砧板敲打的聲音在寒冷的月夜裡響起，大雁在寒冷的秋風中鳴叫。楓葉在山嶺上紅艷艷的，蘆花在江面上白茫茫的。』 『這是聲音，又不是聲音；這是顏色，又不是顏色。祖師西來（指達摩祖師從印度來到中國），禪宗的宗旨本來就沒有什麼差別。』 『既然沒有什麼差別，為什麼又會有會與不會呢？只因爲太分明了，反而讓人不認識。』 晚參。道揆禪師說：『禪不需要參，道不需要學。祖師西來，只配洗腳。』蔣山（指蔣山寺，即靈谷寺）這樣說話，自己打自己一巴掌說：『多嘴多舌！』 晚
【English Translation】 English version Evening meditation. Abbot Daokui held up his staff and said, 'Once this staff is used, one obtains dry, unadorned knowledge, unafraid of wind or rain, standing tall and solitary.' At this very moment, a miraculous transformation occurs, leaping up to the Trayastrimsa Heaven (Buddhist term, referring to the Heaven of Thirty-three Gods), encountering the Rain-Making Dragon King (mythical figure, the dragon king responsible for rain), striking him head-on with a blow, instantly shattering and dissolving him. The Wind God (mythical figure, the god who controls the wind) couldn't help but laugh, opening the wind bag, with a 'whoosh, whoosh,' instantly blowing away the clouds and rain, restoring the bright sunlight, illuminating all colors.' He tapped the staff again and said, 'Picking Yang flowers, picking Yang flowers, winter melons grow on the gourd rack. After eating morning porridge tomorrow, everyone work hard to pick new tea.' Ascending the hall. Abbot Daokui said, 'Osmanthus flowers bloom on Dragon Gate Mountain (referring to Longmen Mountain near Luoyang), plucked to offer to Master Touzi (referring to Chan Master Touzi Yiqing), filling the courtyard with heavenly fragrance, placed in a silver vase. Only then does the relationship between host and guest become clear, and questions and answers begin from here. Do I have anything to hide? I have nothing to hide from you.' The Four Distinctions of Linji (four methods of discernment in the Linji school), are difficult for people of both ancient and modern times to distinguish. Passing through the Vajra Circle (metaphor for strong bondage), I connect with you through a single thread.' He tapped the staff once and said, 'The cup falls to the ground, the plate breaks into seven pieces.' Chan Master Daokui, Abbot of Linggu Monastery in Jinling A son of the Ling family of Wucheng, Zhejiang Short meditation. Abbot Daokui said, 'This mountain monk has a narrow mouth, I don't like to say 'zhe ye zhi hu' (meaningless filler words). If you ask me about the meaning of the Westward Transmission (referring to the essence of Zen Buddhism), I will turn the white staff upside down and strike you on the head.' 'This is not being devoid of human feeling, nor is it without virtue. My liver and intestines are like fire, my face is like ice, the family style of Zhongfu (referring to Zhong Mountain in Nanjing) has always been this unique.' 'If a kindred spirit arrives, what should be done?' 'We will hold hands and stroll through the autumn forest, laughing and pointing at the frost-covered maples, red as blood.' Short meditation. Abbot Daokui said, 'Day after day, the sun rises in the east, night after night, the moon sets in the west. Rising and setting without stopping. And it's the season of chrysanthemums again. The sound of the砧(zhēn) board echoes in the cold moonlit night, the geese cry in the cold autumn wind. The maple leaves are red on the mountain peaks, the reed flowers are white on the river.' 'This is sound, yet not sound; this is color, yet not color. The meaning of the Westward Transmission (referring to Bodhidharma's journey from India to China) is inherently without difference.' 'Since there is no difference, why is there understanding and not understanding? It is only because it is too clear that it causes people not to recognize it.' Evening meditation. Abbot Daokui said, 'Chan does not require participation, the Dao does not require learning. The Patriarch's Westward Transmission is only fit for washing feet.' Jiangshan (referring to Jiangshan Temple, i.e., Linggu Temple) said this, then slapped himself and said, 'Chatterbox!' Evening
參。東邊來的。東背西向。巍巍堂堂。西邊來的。西背東向。濟濟鏘鏘。可中有個漢。不落東西。不存向背。且道。是何面目。良久云。認著依然還不是 師住靈谷三十餘年。三接 翠華召對。 賜紫。乾隆丁亥八月十一日示寂。世壽六十七。僧臘四十六。塔于本山。
青原下宗鏡十世
碩庵載禪師法嗣
潤州焦山敏修福毅禪師
湖廣武昌李氏子。年十九。禮荊州承天寺恒印老宿祝髮。抵漢陽歸元受具。志慕宗乘。包挑行腳。至焦山參碩庵。命看無字話。十餘年無所入。乃遍參名宿。大病幾死。忽猛省曰。狗子佛性無。乾坤一火爐。擬議剛半步。徹底盡焦枯。返焦山呈所得。蒙印可。住弁山上堂。僧問。如何是正中偏。師云。金烏夜半海門懸。進云。如何是偏中正。師云。白髮女兒照古鏡。進云。如何是正中來。師云。雲中石女夜懷胎。進云。如何是兼中至。師云。像王跨上泥牛背。進云。如何是兼中到。師云。黑漆濃潑烏紗帽。進云。洞上五位蒙師指。弁嶺家風試展看。師云。明向道破。還來亂統。僧禮拜。師乃曰。問答分明也惘然。莫將知解認為禪。祖師那有西來意。只把空拳立正偏 解制。開爐十月中。罷爐正月半。目前是何物。打鼓普請看。豎拂子云。看看。古佛一真燈。十方悉照
【現代漢語翻譯】 現代漢語譯本： 參。從東邊來的人，背朝西面向東，氣勢雄偉。從西邊來的人，背朝東面向西，人才濟濟，聲音鏗鏘。如果這裡有一個人不落於東西兩邊，也不存在朝向和背向，那麼請問，這是什麼面目？（停頓良久）要知道，就算你認識了，也仍然不是真相。 釋義：這位禪師在靈谷寺住了三十多年，曾三次接受翠華的召見，並被賜予紫衣。乾隆丁亥年（1767年）八月十一日圓寂，世壽六十七歲，僧臘四十六年，塔位於本山。
青原下宗鏡第十世
碩庵載禪師的法嗣
潤州焦山敏修福毅禪師
是湖廣武昌李氏之子。十九歲時，在荊州承天寺拜恒印老宿為師剃度。之後前往漢陽歸元寺受具足戒。立志參禪悟道，開始行腳參訪。到達焦山後，參拜碩庵禪師，被指示參看『無』字話頭。十多年來，毫無領悟。於是遍參各地名宿，期間大病一場，幾乎死去。忽然猛然醒悟，說道：『狗子佛性無，乾坤一火爐。擬議剛半步，徹底盡焦枯。』返回焦山，呈上自己的領悟，得到碩庵禪師的印可。後來住持弁山，上堂說法。有僧人問：『如何是正中偏？』禪師回答：『金烏夜半海門懸。』僧人追問：『如何是偏中正？』禪師回答：『白髮女兒照古鏡。』僧人再問：『如何是正中來？』禪師回答：『雲中石女夜懷胎。』僧人又問：『如何是兼中至？』禪師回答：『象王跨上泥牛背。』僧人再問：『如何是兼中到？』禪師回答：『黑漆濃潑烏紗帽。』僧人繼續問：『洞上五位蒙師指，弁嶺家風試展看。』禪師回答：『明向道破，還來亂統。』僧人禮拜。禪師於是說：『問答分明也惘然，莫將知解認為禪。祖師那有西來意，只把空拳立正偏。』 解制后，開始開爐，時間是十月中。罷爐的時間是正月半。目前是什麼東西？打鼓普請大家來看。豎起拂塵說：『看看，古佛一真燈，十方悉照。』
【English Translation】 English version: Attend. From the east, facing west with their backs to the east, majestic and dignified. From the west, facing east with their backs to the west, abundant and harmonious. If there is a person who does not fall into either east or west, nor adheres to facing or backing, then, what is their true face? (Pausing for a long time) Know that even if you recognize it, it is still not the ultimate truth. Explanation: This Chan master resided at Linggu Temple for over thirty years, received imperial audiences three times, and was granted a purple robe. He passed away on the eleventh day of the eighth month of the Dinghai year of the Qianlong reign (1767), at the age of sixty-seven, with forty-six years as a monk. His stupa is located on this mountain.
Tenth Generation of the Qingyuan Lineage of Zongjing
Dharma Successor of Chan Master Shuo'an Zai
Chan Master Minxiu Fuyi of Jiaoshan in Runzhou
He was a son of the Li family of Wuchang in Huguang Province. At the age of nineteen, he was tonsured by Elder Hengyin at Chengtian Temple in Jingzhou. Later, he received full ordination at Guiyuan Temple in Hanyang. Aspiring to Chan enlightenment, he began his pilgrimage. Upon arriving at Jiaoshan, he paid respects to Chan Master Shuo'an, who instructed him to contemplate the 'Wu' (無, meaning 'no' or 'nothingness') koan. For over ten years, he had no insight. Therefore, he visited famous masters everywhere, during which he fell seriously ill and nearly died. Suddenly, he had a profound awakening, saying: 'A dog has no Buddha-nature; the universe is a fiery furnace. To deliberate even half a step is to be utterly scorched and withered.' He returned to Jiaoshan and presented his understanding, which was approved by Shuo'an. Later, he became the abbot of Bian Mountain and gave Dharma talks. A monk asked: 'What is the center within the right?' The master replied: 'The golden crow hangs over the sea gate at midnight.' The monk pressed on: 'What is the right within the center?' The master replied: 'A white-haired girl looks into an ancient mirror.' The monk asked further: 'What comes from the center within the right?' The master replied: 'A stone woman in the clouds conceives at night.' The monk then asked: 'What is it when the combined arrives?' The master replied: 'An elephant king rides on the back of a clay ox.' The monk asked again: 'What is it when the combined reaches?' The master replied: 'Black lacquer is thickly splashed on a black gauze hat.' The monk continued: 'The five positions of the Caodong (洞上, another name for Caodong school) lineage are pointed out by the master; let us see the family style of Bian Ridge.' The master replied: 'To explain it clearly is to disrupt the order.' The monk bowed. The master then said: 'Questioning and answering clearly is still in vain; do not mistake intellectual understanding for Chan. The Patriarch had no intention in coming from the West; he merely used an empty fist to establish the right and the biased.' After the retreat, the furnace is lit in the tenth month. The furnace is stopped in the middle of the first month. What is it before your eyes? Beat the drum and invite everyone to see. Raising the whisk, he said: 'Look, the ancient Buddha's true lamp illuminates all directions.'
遍。三世諸如來。皆從影里現。各各不相借。光明莫可見。大眾。既是古佛。因甚莫可見。無油干紙捻。不同騰烈𦦨。我見燈明佛。本光瑞如此。喝一喝 師垂問。洞山門下。永絕滲漏。為甚不波亭外流水滔滔 師六坐道場。乾隆二年。重住焦山。潤州大旱。師至廣陵。募米三萬余石賑饑。師無疾而終。全身塔于潤之黃山之南。
麗杲昱禪師法嗣
揚州棲靈善初禪師
示眾云。諸仁者。此事。只貴卒地折爆地斷。凈裸裸絕承當。赤灑灑無回互。若是久參先達。才聞舉著。撩起便行。猶較些子。
宗一行真禪師法嗣
京口五州凈因運德輪禪師
上堂。垂萬里鉤。駐千里馬。布漫天網。打衝霄鶴。固是從上老古錐底作略。祇如有一人。佛祖呼喚不回。三界羅籠不住。古聖不安排。至今無處所。畢竟作么生授受。震威一喝云。莫謂龍華訊息斷。桃花依舊笑春回 示眾。南來三楚客。北至五臺僧。望見五州山。早吃三十棒。踏著回龍橋。已落第二路。況入凈因門。有甚相見處。樓臺風月。近來幾個知音。古殿青燈。日下果然失照。將謂老僧空過阇黎。誰知阇黎錯過老僧。
惺學敏禪師法嗣
洞山普利野云徹禪師
誕日上堂。世尊臘八成道。徹上座。先世尊三日。世尊
【現代漢語翻譯】 遍。三世諸如來（Tathagata）。皆從影里現。各各不相借。光明莫可見。大眾。既是古佛。因甚莫可見。無油干紙捻。不同騰烈𦦨。我見燈明佛（Dipamkara Buddha）。本光瑞如此。喝一喝 師垂問。洞山門下。永絕滲漏。為甚不波亭外流水滔滔 師六坐道場。乾隆二年（1737年）。重住焦山。潤州大旱。師至廣陵。募米三萬余石賑饑。師無疾而終。全身塔于潤之黃山之南。
麗杲昱禪師法嗣
揚州棲靈善初禪師
示眾云。諸仁者。此事。只貴卒地折爆地斷。凈裸裸絕承當。赤灑灑無回互。若是久參先達。才聞舉著。撩起便行。猶較些子。
宗一行真禪師法嗣
京口五州凈因運德輪禪師
上堂。垂萬里鉤。駐千里馬。布漫天網。打衝霄鶴。固是從上老古錐底作略。祇如有一人。佛祖呼喚不回。三界羅籠不住。古聖不安排。至今無處所。畢竟作么生授受。震威一喝云。莫謂龍華訊息斷。桃花依舊笑春回 示眾。南來三楚客。北至五臺僧。望見五州山。早吃三十棒。踏著回龍橋。已落第二路。況入凈因門。有甚相見處。樓臺風月。近來幾個知音。古殿青燈。日下果然失照。將謂老僧空過阇黎。誰知阇黎錯過老僧。
惺學敏禪師法嗣
洞山普利野云徹禪師
誕日上堂。世尊臘八成道。徹上座。先世尊三日。世尊
【English Translation】 Everywhere. All the Tathagatas (Thus Come Ones) of the three worlds appear from the shadows. Each does not borrow from the other. The light cannot be seen. Monks, since they are ancient Buddhas, why can't they be seen? A paper twist without oil is different from a blazing torch. I saw Dipamkara Buddha (Lamp Lighting Buddha), his original light was so auspicious. A shout! The master asked, 'The Dongshan lineage has forever eliminated leakage. Why is the flowing water outside the Bubo Pavilion still滔滔?' The master sat in the Dharma hall six times. In the second year of Qianlong (1737), he rebuilt Jiaoshan. Runzhou suffered a severe drought. The master went to Guangling and raised more than 30,000 stones of rice to relieve the famine. The master died without illness, and his whole body was enshrined in a pagoda south of Huangshan in Runzhou.
Successor of Chan Master Li Gao Yu
Chan Master Shanchu of Qiling Temple in Yangzhou
Instructing the assembly, he said, 'Dear friends, this matter values only sudden breaking and explosive cutting, being purely naked and without acceptance, utterly bare and without turning back. If it is a senior who has long participated, upon hearing it mentioned, he will immediately act. That is still somewhat better.'
Successor of Chan Master Zongyi Xingzhen
Chan Master Yunde Lun of Jingyin Temple in Wuzhou, Jingkou
Ascending the hall, he said, 'Casting a hook ten thousand miles long, halting a horse a thousand miles away, spreading a net covering the sky, striking down a crane soaring into the clouds, this is indeed the strategy of the old masters of the past. If there is one person whom the Buddhas and ancestors cannot call back, whom the three realms cannot confine, whom the ancient sages cannot arrange, and who still has no place to be, how can he be taught and received?' He shouted with majestic power, saying, 'Do not say that the news of Longhua is cut off; the peach blossoms still smile in the spring breeze.' Instructing the assembly, he said, 'Guests from the three Chu states come south, monks from Mount Wutai come north. Seeing Mount Wuzhou, they have already eaten thirty blows. Stepping on the的回龍 bridge, they have already fallen into the second path. Moreover, entering the gate of Jingyin, what place is there to meet? The wind and moon of the pavilions and towers—how many connoisseurs have there been recently? The ancient hall and the blue lamp—indeed, they have lost their light under the sun. Thinking that the old monk has wasted the alms, who knows that the alms-giver has missed the old monk?'
Successor of Chan Master Xingxue Min
Chan Master Yunchu of Puli Temple in Dongshan
Ascending the hall on his birthday, he said, 'The World Honored One attained enlightenment on the eighth day of the twelfth month. This seat is three days earlier than the World Honored One. The World Honored One'
眼中著屑。徹上座雪上加霜。休云兩彩一賽。總是熟境難忘。喝一喝云。分付山門頭大漢。切莫笑他坭塑金剛。以拂子打<
憨如秀禪師法嗣
鎮江乳山得一善禪師
本郡元氏子。幼失怙恃。投萬壽寺。依憨如秀出家。秉具于寶華文海律師。時念。出沒閻浮。將何敵他生死。即叩夾山翠巖江天海門諸處而返。參拖死屍的是誰話。久無入處。一日定中聞禪板聲。豁然透脫。即呈偈曰。北斗面南看。西江一吸乾。抽開白霜刃。凜凜倚天寒。秀接得。以火燒卻再索。師展兩手。秀曰未在。師云。和尚莫瞞人好 中秋上堂。中庭地白樹棲鴉。冷露無聲濕桂花。今夜月明人盡望。不知秋思在誰家。靈山指曹溪話。馬祖玩寒山比。畢竟那個聻。試檢點看。殊不知貴在自肯承當。不可傍他門戶。打○相云。汝等諸人。切忌錯認定盤星 僧問。如何是迥出黑山鬼窟一句。師云。石壓筍斜出。問如何是不犯化門一句。師云。崖懸花倒生。問如何是衲僧本分一句。師打云。者里檢點得。
竺風慎禪師法嗣
桐城慈濟憨幢惺禪
【現代漢語翻譯】 現代漢語譯本： 眼中進了灰塵。徹底地在雪上加霜。不要說兩次綵頭一次比賽。總是對熟悉的環境難以忘懷。喝一聲說。吩咐山門前的大漢，千萬不要嘲笑那些泥塑的金剛。用拂塵打了一下，說道：事情沒有一定的，道理沒有永遠指向一方的。 小參：無明增長我的意志，煩惱幫助我的能力。推倒無影樹，更上一層樓。良久說道：抬頭向天外看，誰是和我一樣的人？
憨如秀禪師法嗣
鎮江乳山得一善禪師
是本郡元氏的兒子。幼年喪失父母，投奔萬壽寺，依止憨如秀出家。在寶華文海律師處受具足戒。當時心想：出沒于閻浮（Samsara，輪迴），用什麼來對抗生死呢？於是叩問夾山、翠巖、江天、海門等處后返回。參「拖著死屍的是誰」這句話，很久沒有領悟。一天在禪定中聽到禪板的聲音，豁然開悟。於是呈偈說：北斗面朝南看，西江一口吸乾。抽出白霜刃，凜凜倚天寒。憨如秀接納了他，用火燒掉偈語，再次索要。禪師展開雙手。憨如秀說：還沒有到那個境界。禪師說：和尚不要欺騙人啊！中秋節上堂說法：中庭地面潔白，樹上棲息著烏鴉，寒冷的露水無聲地打濕了桂花。今夜月亮明亮，人們都在仰望，不知道這秋思在誰家。靈山（Grdhrakuta，靈鷲山）指曹溪（Caoxi，曹溪），馬祖（Mazu Daoyi，馬祖道一）比寒山（Hanshan，寒山）。到底哪個是呢？試著檢檢視看。殊不知可貴之處在於自己肯定承擔，不可以依靠其他門戶。打個圓圈說道：你們這些人，切記不要錯誤地認定目標。 僧人問：如何是迥出黑山鬼窟一句？禪師說：石頭壓著竹筍斜著長出來。問：如何是不犯化門一句？禪師說：懸崖上花倒著生長。問：如何是衲僧本分一句？禪師打了一下說：這裡檢查得到。
竺風慎禪師法嗣
桐城慈濟憨幢惺禪師
【English Translation】 English version: Dust in the eye. Thoroughly adding insult to injury. Don't mention two prizes in one competition. It's always hard to forget familiar environments. Shout a '喝'. Instruct the strong man at the mountain gate, don't laugh at the clay-sculpted Vajra. Strike with the whisk, saying: Matters are not fixed, principles do not always point in one direction. Short Dharma talk: Ignorance increases my will, afflictions help my ability. Knock down the shadowless tree, ascend to the first level. After a long pause, say: Looking beyond the sky, who is like me?
Dharma heir of Chan Master Hanru Xiu
Chan Master Deyi Shan of Rushan, Zhenjiang
He was a son of the Yuan family in this prefecture. He lost his parents in childhood and joined the Wanshou Temple, becoming a monk under Hanru Xiu. He received full ordination from Vinaya Master Wenhai of Baohua. At that time, he thought: Emerging and disappearing in Jambudvipa (Samsara, Reincarnation), what can I use to resist birth and death? So he visited Jiashan, Cuiyan, Jiangtian, Haimen, and other places before returning. He contemplated the saying 'Who is dragging this dead body?' but had no entry point for a long time. One day, in meditation, he heard the sound of the meditation board and suddenly broke through. So he presented a verse saying: The Big Dipper faces south, the West River is swallowed in one gulp. Drawing the white frost blade, it leans against the sky with a chilling air. Xiu accepted him, burned the verse, and asked for it again. The master spread out his hands. Xiu said: Not yet there. The master said: Abbot, don't deceive people! Mid-Autumn Festival, ascending the hall to speak Dharma: The courtyard is white, the trees are perched by crows, the cold dew silently wets the osmanthus flowers. Tonight the moon is bright, and people are looking up, wondering whose home this autumn thoughts reside in. Ling鷲 Mountain (Grdhrakuta, Vulture Peak Mountain) refers to Caoxi (Caoxi, Caoxi), Mazu (Mazu Daoyi, Mazu Daoyi) compares to Hanshan (Hanshan, Hanshan). Which one is it after all? Try to check and see. Little do they know that the value lies in affirming and undertaking oneself, and not relying on other portals. Draw a circle and say: All of you, be careful not to mistakenly identify the target. A monk asked: What is the sentence that stands out from the black mountain ghost cave? The master said: The stone presses the bamboo shoot to grow obliquely. Asked: What is the sentence that does not violate the gate of transformation? The master said: Flowers grow upside down on the cliff. Asked: What is the sentence of a monk's duty? The master hit and said: It can be checked here.
Dharma heir of Chan Master Zhufeng Shen
Chan Master Han Zhuang Xing of Ciji, Tongcheng
師
姑孰鳩玆毛氏子。年十六。參金山天濤和尚。問生死事大話。機不契。造夾山。禮麗杜多於首座寮。遂求剃染。是冬受振南和尚具足戒。年二十。參竺風慎于投子。巾瓶九載。方吻合。授受洞上源流。未幾。遂繼住焉 清明。祖堂上供。趙州曾此訪同流。今日何人識賣油。回首夕陽坡下望。荒煙蔓草不勝愁。大同當日謂。趙州只識賣油翁。且不識投子。惺上座則不然。趙州只識投子。究竟不識賣油翁。要見賣油翁么。柳暗花明風物好。小齋無事足淹留 解夏小參。秋初夏末諸兄弟。足比飛蓬了無系。投子堂中人不多。規模特與諸方異。以大圓覺為伽藍。以悟為期無改易。即教萬里無寸草。未許腳跟輕點地。雖然如是。須知增上慢人。不在此例。畢竟如何。荊棘林中容不得。無事界中間位置。
道揆守禪師法嗣
金陵靈谷玉潛璞禪師
浙江烏程沈氏子 解制上堂。九十日期。風不搖草不動。前面案山。後面靠山。石頭大的大小的小。松樹長的長短的短。出大經卷於一微塵。湖海禪流。十方共集。觀音依舊凈瓶。勢至別開生面。靈谷今日解開布袋頭。百城煙水五十三人。一任東南西北。小參。舉一僧問三尊宿云。二龍爭珠。誰是得者。一曰。得即失。一曰。老僧只管看。一曰。誰是不得者。
【現代漢語翻譯】 現代漢語譯本 師
姑孰（地名）鳩玆（人名）毛氏之子，年十六歲，參訪金山（寺名）天濤和尚，問關於生死大事的話，但機緣不契合。於是前往夾山（地名），在首座寮房拜見麗杜多。隨後請求剃度出家。這年冬天，接受振南和尚的具足戒。二十歲時，參訪竺風慎于投子（寺名），九年時間，才最終意氣相投。被授予洞山（宗派名）的源流。不久，就繼承住持之位。
清明時節，在祖堂上供奉。趙州（禪師名）曾經在此拜訪同道，今天有誰能認出賣油翁？回頭看著夕陽下的山坡，荒涼的煙霧和蔓延的野草讓人感到無比憂愁。大同當日說，趙州只認識賣油翁，卻不認識投子。惺上座卻不這樣認為，趙州只認識投子，最終不認識賣油翁。想要見賣油翁嗎？柳暗花明，風光正好，小屋裡無事可做，足以消磨時光。
解夏小參。秋天開始，夏天結束，各位兄弟，像飛蓬一樣漂泊不定，沒有牽掛。投子寺里人不多，規模特別與衆不同。以大圓覺（佛教用語，指圓滿覺悟的境界）為伽藍（寺廟），以開悟為目標，永不改變。即使教導萬里之內寸草不生，也不允許輕易地落腳。雖然如此，要知道增上慢（佛教用語，指未證得實際的境界，卻自以為證得）的人，不在此列。到底如何呢？荊棘林中容不下，在無事界（佛教用語，指沒有煩惱和執著的世界）中間安身。
道揆守禪師法嗣
金陵（地名）靈谷（寺名）玉潛璞禪師
浙江烏程（地名）沈氏之子。解制上堂。九十日期限已到，風不搖動，草也不動。前面是案山，後面是靠山。石頭大的大，小的小，松樹長的長，短的短。在一微塵中展現出大經卷。湖海的禪宗修行者，從十方聚集而來。觀音（菩薩名）依舊拿著凈瓶，勢至（菩薩名）別開生面。靈谷寺今天解開布袋口，百城煙水，五十三人，任憑他們去東南西北。
小參。舉一個僧人問三位尊宿（指有德行的僧人）說，二龍爭珠，誰是得到的人？一位說，得到就是失去。一位說，老僧只管看著。一位說，誰是沒有得到的人？
【English Translation】 English version Master
The son of the Mao family from Jiuzi (personal name) in Gushu (place name), at the age of sixteen, visited the monk Tiantao of Jinshan (temple name), asking about the great matter of life and death, but the opportunity did not align. So he went to Jiashan (place name) and paid respects to Liduoduo in the chief seat's room. Then he requested to be tonsured and ordained. That winter, he received the complete precepts from the monk Zhennan. At the age of twenty, he visited Zhufeng Shen at Touzi (temple name), and after nine years, they finally resonated with each other. He was granted the lineage of the Dongshan (sect name). Before long, he succeeded to the abbot's position.
During Qingming Festival, offerings were made in the ancestral hall. Zhao Zhou (Zen master's name) once visited fellow practitioners here. Who can recognize the oil vendor today? Looking back at the hillside in the setting sun, the desolate smoke and spreading weeds cause endless sorrow. Datong said that Zhao Zhou only knew the oil vendor but did not know Touzi. Zen master Xing did not think so. Zhao Zhou only knew Touzi and ultimately did not know the oil vendor. Do you want to see the oil vendor? The willows are dark, the flowers are bright, and the scenery is beautiful. There is nothing to do in the small room, enough to pass the time.
Summer Retreat Discourse. At the beginning of autumn and the end of summer, brothers, like tumbleweeds, drifting without attachment. There are not many people in Touzi Temple, and the scale is particularly different from other places. Taking the Great Perfect Enlightenment (Buddhist term, referring to the state of perfect enlightenment) as the Sangharama (monastery), with enlightenment as the goal, never changing. Even if teaching that not a blade of grass grows within ten thousand miles, it is not allowed to lightly set foot. Although this is the case, know that those with increased arrogance (Buddhist term, referring to those who have not attained the actual state but think they have) are not included in this example. What is it after all? It cannot be accommodated in the thorny forest, and it finds a place in the realm of no affairs (Buddhist term, referring to the world without worries and attachments).
Dharma Successor of Zen Master Daokui Shou
Zen Master Yu Qianpu of Linggu (temple name) in Jinling (place name)
The son of the Shen family from Wucheng (place name), Zhejiang. Discourse on the end of the retreat. The ninety-day period has arrived, the wind does not shake, and the grass does not move. In front is the desk mountain, and behind is the backing mountain. The stones are big if they are big, and small if they are small, the pine trees are long if they are long, and short if they are short. The great sutra is displayed in a tiny dust. Zen practitioners from the lakes and seas gather from all directions. Guanyin (Bodhisattva's name) still holds the clean bottle, and Shizhi (Bodhisattva's name) opens a new face. Linggu Temple opens the mouth of the cloth bag today, hundreds of cities with misty waters, fifty-three people, let them go to the southeast, northwest.
Small Discourse. A monk asked three venerable monks (referring to monks with virtue), saying, 'Two dragons fight for a pearl, who is the one who gets it?' One said, 'To get is to lose.' One said, 'The old monk just watches.' One said, 'Who is the one who does not get it?'
師云。得即失。夜短睡不足。日長饑有餘。老僧只管看。易分雪裡粉。難辨墨中煤。誰是不得者。含元殿里。更問長安 師住靈谷十載。乾隆丁酉六月初七示寂。世壽五十一。僧臘三十。塔于本山之西麓。
青原下宗鏡十一世
敏修毅禪師法嗣(五人)
潤州焦山碧巖祥潔禪師
池州青陽人。自幼喜趺坐。祝髮于金陵清涼。聞弁山法道之盛。往受具焉。至黃山。禮中州和尚。看父母未生以前話。久無所得。過焦山。參敏修和尚。修問。甚處來。師云黃山。修曰。曾到天都峰么。師云。若不到即不來也。修曰。將得黃山松來否。師云。早已呈似了也。修曰。脫空妄語漢。參堂去。一日放參后。師問。既是萬里不掛片云。為何青天也須吃棒。修便打。師即豁然。及修赴弁山之請。命師繼席 結制上堂。紅爐大啟。選佛場開。無論是凡是聖。一齊拶入。輥作一團。镕作一塊。期以九旬為度。果能于威音那畔更那畔。轉得身來。方可向毗盧頂𩕳上。揚眉吐氣。不妨拈烏豆換人眼睛。于赤肉團上。剝人汗衫。事雖恁么事。人須恁么人。諸兄弟。還信得及么。卓拄杖云。選佛若無如是眼。宗風那得到於今 住弁山上堂。佛祖關棙。壁壘精嚴。當機一著。透骨徹髓。不見四祖大師道。百千法門。同歸方寸。
【現代漢語翻譯】 現代漢語譯本： 師父說：『得到即是失去，夜晚太短睡眠不足，白天太長飢餓有餘。老僧只是觀看，容易分辨雪裡的麵粉，難以辨別墨中的煤炭。誰是沒有得到的人？含元殿（唐朝皇宮大殿名）里，更要問長安（唐朝首都名）。』師父在靈谷寺住了十年，乾隆丁酉年（1777年）六月初七圓寂，世壽五十一歲，僧臘三十年，塔葬在本山的西邊山腳。
青原下宗鏡第十一世
敏修毅禪師的法嗣（五人）
潤州焦山碧巖祥潔禪師
池州青陽人。從小喜歡跏趺坐。在金陵清涼寺剃度。聽說弁山法道興盛，前往受具足戒。到黃山，拜見中州和尚，參看『父母未生以前』的話頭，很久沒有領悟。路過焦山，參拜敏修和尚。敏修問：『從哪裡來？』祥潔禪師說：『黃山。』敏修說：『曾到過天都峰嗎？』祥潔禪師說：『若沒有到過，就不會來。』敏修說：『將黃山的松樹帶來了嗎？』祥潔禪師說：『早已呈獻給您了。』敏修說：『胡說八道的傢伙，去參堂。』一天放參后，祥潔禪師問：『既然是萬里無雲，為何青天也要捱打？』敏修便打他。祥潔禪師當下豁然開悟。等到敏修前往弁山主持寺院，祥潔禪師繼承了他的席位。結制上堂時說：『紅爐大開，選佛的場所打開。無論是凡人還是聖人，一齊投入，揉成一團，熔成一塊。期限以九十天為限。如果能于威音王佛（古佛名）之前更之前，轉過身來，方可向毗盧佛（釋迦牟尼佛的法身）的頂𩕳上，揚眉吐氣。不妨拈烏豆換人眼睛，于赤肉團上，剝人汗衫。事情雖然是這麼個事情，人必須是這麼個人。各位兄弟，還信得及嗎？』卓拄杖說：『選佛若沒有這樣的眼力，宗風怎麼能流傳到今天？』住在弁山時上堂說：『佛祖的關卡，壁壘森嚴。當機立斷的一著，透骨徹髓。不見四祖大師道：百千法門，同歸方寸。』
【English Translation】 English version: The Master said, 'To gain is to lose. Short nights are insufficient for sleep, long days have surplus hunger. The old monk only watches. It's easy to distinguish flour in snow, difficult to discern coal in ink. Who is the one who has not gained? In the Hanyuan Hall (name of a palace hall in the Tang Dynasty), further ask about Chang'an (name of the capital of the Tang Dynasty).' The Master resided at Linggu Temple for ten years and passed away on the seventh day of the sixth month of the Dingyou year of the Qianlong reign (1777). His age was fifty-one, and his monastic age was thirty. His stupa is located at the western foot of this mountain.
The eleventh generation of Qingyuan's Zongjing lineage.
Dharma heirs of Chan Master Minxiu Yi (five people)
Chan Master Xiangjie of Biyan Temple, Jiaoshan, Runzhou
He was a native of Qingyang, Chizhou. From a young age, he liked to sit in the lotus position. He had his head shaved at Qingliang Temple in Jinling. Hearing of the flourishing Dharma path of Bianshan, he went to receive the full precepts there. Arriving at Huangshan, he paid respects to the monk of Zhongzhou and contemplated the topic of 'before parents were born,' but he gained no understanding for a long time. Passing by Jiaoshan, he visited Chan Master Minxiu. Minxiu asked, 'Where do you come from?' The Master said, 'Huangshan.' Minxiu said, 'Have you been to the Tian Du Peak?' The Master said, 'If I hadn't been there, I wouldn't have come.' Minxiu said, 'Did you bring the pine trees of Huangshan?' The Master said, 'I have already presented them.' Minxiu said, 'Empty-talking liar, go to the meditation hall.' One day after the end of the meditation session, the Master asked, 'Since it is ten thousand miles without a cloud, why must the blue sky also be beaten?' Minxiu then struck him. The Master immediately had a sudden enlightenment. When Minxiu went to Bianshan to preside over the monastery, Chan Master Xiangjie succeeded his position. At the beginning of the retreat, he ascended the Dharma hall and said, 'The red furnace is wide open, the selection of Buddhas is open. Whether ordinary or saintly, all are thrown in together, kneaded into a ball, melted into one piece. The time limit is ninety days. If one can turn around before the Buddha Weiyin (name of an ancient Buddha) and even before that, then one can raise eyebrows and exhale on the crown of Vairocana Buddha (Dharmakaya of Shakyamuni Buddha). It doesn't matter to pick up black beans and exchange people's eyes, to strip people's sweat shirts on the bare flesh. Although the matter is such a matter, the person must be such a person. Brothers, do you believe it?' He struck the staff and said, 'If there is no such eye for selecting Buddhas, how can the Zen style reach today?' When residing at Bianshan, he ascended the Dharma hall and said, 'The barriers of the Buddhas and Patriarchs are strict and well-fortified. The immediate action is penetrating to the bone marrow. Don't you see the Fourth Patriarch said: Hundreds of thousands of Dharma gates all return to the square inch.'
河沙妙德。總在心源。若也如此見得。傾湫倒岳。只在針鋒。跨海擎天。不資餘力。今日山僧。略借諸祖威光。敢與諸人。通個訊息。且道。是個甚麼訊息。攜得海門一滴水。灑來弁岳四時春 乾隆三十年。師復主焦山。乙酉八月朔示微疾。至初七日。天未明。聞啼鳥聲。起坐沐浴。索筆書偈曰。去年八月初七來。今年八月初七去。海云樓外木犀香。林鳥一聲天欲曙。擲筆瞑目而逝。世壽六十三。僧臘三十五。茶毗。建塔於五州山。
揚州平山拙樵堅禪師
徽州歙縣吳氏子。遂之棲霞落髮。慈應秉戒。首參敏修毅。值庭梅大放。毅曰。汝識此香乎。師曰。味不雷同。毅曰。不同在甚麼處。師隨頌曰。無樹枝頭花正開。靈根透處絕塵埃。無香無色真奇特。者段風流說不來 上堂。山頭翻白浪。海底起紅塵。會得箇中意。鐵船水上行 上堂。至道無難。唯嫌揀擇。把住放行。云騰雨致。擬議思量。徒增意識。不意識。楊岐驢子腳三隻。
潤州焦山鐵機印禪師
上堂。僧問。如何是本分事。師曰。巧不如拙。僧曰。謝師答話。師曰。誰教你恁么。僧擬議。師曰且去。乃曰。盤山道。心月孤圓。光吞萬象。光非照境。境亦非存。光境俱亡。復是何物。洞山道。光境未亡。復是何物。若論如來禪。盤山
【現代漢語翻譯】 現代漢語譯本 河沙妙德（像恒河沙一樣多的奇妙功德），總在心源（總在於自性的本源）。如果能夠這樣領悟，傾倒湫水，推倒山嶽，只在針尖般大小的地方就能完成。跨越海洋，擎起天空，不需要藉助其他力量。今天我這個山僧，略微借用諸位祖師的威光，敢於和各位通個訊息。且說，是個什麼訊息？攜來海門一滴水，灑向弁岳，四季如春。乾隆三十年（1765年），師父再次主持焦山。乙酉年八月初一示現輕微疾病。到初七日，天未亮，聽到鳥叫聲，起身坐好沐浴，索要筆墨寫下偈語說：去年八月初七來，今年八月初七去。海云樓外木犀香，林鳥一聲天欲曙。擲筆瞑目而逝。世壽六十三歲，僧臘三十五年。火化后，在五州山建塔。
揚州平山拙樵堅禪師
徽州歙縣吳氏之子。到棲霞寺剃度出家，在慈應律師處受戒。最初參訪敏修毅禪師，正值庭院梅花盛開。毅禪師問：你認識這梅花的香味嗎？禪師說：味道不相同。毅禪師問：不同在什麼地方？禪師隨即作頌說：無樹枝頭花正開，靈根透處絕塵埃。無香無色真奇特，者段風流說不來。上堂說法：山頭翻起白浪，海底涌起紅塵。領會其中的意思，鐵船也能在水上行駛。上堂說法：至道沒有困難，只是嫌人挑揀選擇。把住也行，放開也行，云騰致雨。擬議思量，只會增加意識。不意識，楊岐禪師的驢子腳有三隻。
潤州焦山鐵機印禪師
上堂說法。有僧人問：如何是本分事？禪師說：巧不如拙。僧人說：感謝師父回答。禪師說：誰教你這麼說的？僧人想要辯解。禪師說：且先下去。於是說：盤山禪師說，心月孤圓，光吞萬象。光不是照耀外境，外境也不是真實存在。光和境都消失了，又是什麼呢？洞山禪師說，光和境沒有消失，又是什麼呢？如果談論如來禪，盤山禪師已經說完了。
【English Translation】 English version The wonderful virtues, like the sands of the Ganges (He Sha Miao De), are all in the source of the mind (Xin Yuan). If you can realize this, pouring out the water of the Qiu, and overturning the mountains, can be accomplished in a place as small as the tip of a needle. Crossing the sea and holding up the sky does not require any other strength. Today, this mountain monk, slightly borrowing the majestic light of the ancestors, dares to share a message with everyone. Now, what is this message? Bringing a drop of water from the sea gate, sprinkling it on Mount Bian, and the four seasons are like spring. In the thirtieth year of Qianlong (1765), the master once again presided over Mount Jiao. In the year of Yiyou, on the first day of the eighth month, he showed a slight illness. On the seventh day, before dawn, he heard the sound of birds singing, got up and sat down to bathe, and asked for pen and ink to write a verse saying: Last year, I came on the seventh day of the eighth month, this year, I leave on the seventh day of the eighth month. The fragrance of osmanthus outside the Haiyun Tower, the sound of forest birds heralds the dawn. He threw down his pen, closed his eyes, and passed away. His worldly age was sixty-three, and his monastic age was thirty-five. After cremation, a pagoda was built on Mount Wuzhou.
Zen Master Zhuo Qiao Jian of Pingshan, Yangzhou
He was the son of the Wu family of She County, Huizhou. He went to Qixia Temple to be tonsured and ordained, and received precepts from Lawyer Ci Ying. He first visited Zen Master Minxiu Yi, just as the plum blossoms in the courtyard were in full bloom. Zen Master Yi asked: Do you recognize the fragrance of these plum blossoms? The Zen master said: The taste is not the same. Zen Master Yi asked: Where is the difference? The Zen master then composed a verse saying: Flowers are blooming on the branches of no tree, the spiritual root penetrates and cuts off the dust. No fragrance, no color, truly unique, this kind of elegance cannot be described. He ascended the hall and said: White waves are turning over on the mountain top, red dust is rising from the bottom of the sea. If you understand the meaning of it, an iron boat can also travel on the water. He ascended the hall and said: The ultimate path is not difficult, only people dislike picking and choosing. Holding on is okay, letting go is okay, clouds rise and bring rain. Deliberating and thinking only increases consciousness. Without consciousness, Zen Master Yangqi's donkey has three legs.
Zen Master Tieji Yin of Jiaoshan, Runzhou
He ascended the hall and said. A monk asked: What is the fundamental matter? The Zen master said: Clumsiness is better than skill. The monk said: Thank you, Master, for answering. The Zen master said: Who taught you to say that? The monk wanted to argue. The Zen master said: Go down first. Then he said: Zen Master Panshan said, the moon of the mind is solitary and round, and its light swallows all phenomena. The light does not illuminate the external world, and the external world is not real. When both light and world disappear, what is it? Zen Master Dongshan said, if light and world have not disappeared, what is it? If we talk about Tathagata Zen, Zen Master Panshan has already finished speaking.
不道全無。若論祖師禪。洞山亦未夢見。爭如焦山者里。三詔洞。燒丹井。羲之崖。𢉉鶴銘。雙峰閣。不波亭。青玉塢。海棠屏。且道。是心耶境耶。俱亡耶未亡耶。若人檢點得出。始知巧不如拙。
揚州平山竹堂祥焸禪師
上堂。祖意教意。胡餅呷汁。洞徹元微。眼中著屑。到者里。直饒三世諸佛。累代祖師。天下老古錐。有口只堪掛壁。何故。水流澗底太忙生。云在嶺頭閑不徹。
潤州焦山祥雲果首座
因僧入室。師問。汝是甚處人。僧曰江西。師曰。龐公吸盡。意旨如何。僧曰。當初只嫌茅長短。燒了原來地不平。師曰。上座腳跟未穩。僧曰。謝師證明。師便打。
得一善禪師法嗣
京口乳山廣仁祥能禪師
本郡陳氏子。禮得一善得度。造夾山圓具。遍參諸尊宿。一日隨眾灌禾。登車踏水。驀然打脫桶底。歸呈偈曰。昔年尋劍事徒勞。八字眉分眼上毛。驀地踏翻關棙子。胸中流出自滔滔。善曰。猶欠棒在。師曰。和尚自吃。善拈拄杖。師轉身便出。善頷之 上堂。獨坐幽篁里。彈琴復長嘯。深林人不知。明月來相照。橫杖于膝。作彈勢云。諸仁者。聞么。琴上無弦曲。知音自古難。踏破天下人草鞋。足不出戶。截斷天下人舌頭。話不出口。殊不知狹路相逢。豈為知
【現代漢語翻譯】 現代漢語譯本 並非完全沒有（道）。如果談論祖師禪（一種禪宗流派），洞山（指洞山良價禪師）也未曾夢見。怎能比得上焦山這裡？有三詔洞、燒丹井、羲之崖、《𢉉鶴銘》、雙峰閣、不波亭、青玉塢、海棠屏。且說，這是心（主觀）呢，還是境（客觀）呢？是俱亡（主客觀皆空）呢，還是未亡（主客觀存在）呢？如果有人能夠辨別得出，才知道巧不如拙。
揚州平山竹堂祥焸禪師
上堂說法。祖意（祖師的意旨）和教意（佛教的教義），就像胡餅蘸著汁水。洞徹元微（深刻理解微妙之處），卻又像眼中進了灰塵。到了這裡，即使是三世諸佛（過去、現在、未來三世的一切佛），累代祖師（歷代的禪宗祖師），天下的老古錐（指有經驗的禪師），有口也只能掛在墻上（無法言說）。為什麼呢？因為水流澗底太忙碌，云在山嶺上閑散不徹底。
潤州焦山祥雲果首座
因為僧人入室請教，祥雲果首座問：『你是哪裡人？』僧人說：『江西人。』祥雲果首座說：『龐公（指龐蘊居士）吸盡（西江水），意旨如何？』僧人說：『當初只嫌茅草長短不齊，燒了之後才知道原來地不平。』祥雲果首座說：『上座（對僧人的尊稱）腳跟未穩。』僧人說：『感謝師父證明。』祥雲果首座便打了他。
得一善禪師法嗣
京口乳山廣仁祥能禪師
是本郡陳氏之子，跟隨得一善禪師出家，到夾山受具足戒，遍參各位尊宿（指有德行的僧人）。一天，跟隨眾人灌溉稻田，登上水車踩水，忽然打脫桶底（比喻開悟）。回來后呈偈（偈頌）說：『往年尋劍（比喻求道）之事徒勞無功，八字眉分開，眼上生出毫毛（比喻開悟后的新境界）。驀然踏翻關楗子（比喻突破障礙），胸中流出滔滔不絕的智慧。』得一善禪師說：『還欠一棒。』祥能禪師說：『和尚自己吃（承受）。』得一善禪師拿起拄杖，祥能禪師轉身就走。得一善禪師點頭認可。上堂說法。獨自坐在幽深的竹林里，彈琴又長嘯。深林里沒有人知道，只有明月來相照。』橫著拄杖放在膝蓋上，做出彈琴的姿勢說：『各位仁者，聽見了嗎？琴上沒有弦的曲子，知音自古難尋。』踏破天下人的草鞋（比喻四處參學），足不出戶（比喻不假外求）。截斷天下人的舌頭（比喻超越言語），話不出口（比喻不可言說）。殊不知狹路相逢（比喻直指人心），豈是爲了相識（比喻不落入分別）。
【English Translation】 English version It's not that there's absolutely nothing. If we discuss the Chan of the Patriarchs (a school of Chan Buddhism), even Dongshan (referring to Chan Master Dongshan Liangjie) hasn't dreamt of it. How can it compare to this place of Mount Jiao? There are the Three Edict Cave, the Alchemy Burning Well, the Xizhi Cliff, the "𢉉 He Ming" inscription, the Double Peak Pavilion, the Non-Wave Pavilion, the Green Jade Dock, and the Begonia Screen. Tell me, is it mind (subjective), or environment (objective)? Is it both extinguished (both subject and object are empty), or not yet extinguished (subject and object exist)? If someone can discern this, they will realize that cleverness is not as good as clumsiness.
Chan Master Xiangxiong of Bamboo Hall, Pingshan, Yangzhou
Ascending the hall to preach. The Patriarch's intention (the intention of the Patriarchs) and the teaching's intention (the doctrine of Buddhism) are like a sesame cake dipped in juice. Penetrating the profound and subtle, yet like dust in the eyes. Arriving here, even the Buddhas of the Three Worlds (all Buddhas of the past, present, and future), the ancestral teachers of successive generations (the Chan patriarchs of past generations), and the old masters of the world, even if they have mouths, they can only be hung on the wall (unable to speak). Why? Because the water flowing at the bottom of the stream is too busy, and the clouds on the ridge are not completely idle.
Head Seat Xiangyun Guo of Mount Jiao, Runzhou
Because a monk entered the room to ask for instruction, Head Seat Xiangyun Guo asked: 'Where are you from?' The monk said: 'Jiangxi.' Head Seat Xiangyun Guo said: 'What is the meaning of Pang Gong (referring to Layman Pang Yun) drinking up (the West River)?' The monk said: 'At first, I only disliked the thatch for being uneven in length; after burning it, I realized that the ground was uneven.' Head Seat Xiangyun Guo said: 'Your footing is not stable.' The monk said: 'Thank you, Master, for the confirmation.' Head Seat Xiangyun Guo then struck him.
Dharma Successor of Chan Master Deyi Shan
Chan Master Xiangneng of Guangren Temple, Mount Ru, Jingkou
He was a son of the Chen family from this prefecture, ordained under Chan Master Deyi Shan, received full ordination at Jiashan, and widely visited various venerable monks (referring to monks with virtue). One day, while following the crowd to irrigate the rice fields, he stepped on the waterwheel and suddenly broke the bottom of the bucket (a metaphor for enlightenment). Returning, he presented a verse saying: 'In past years, the search for the sword (a metaphor for seeking the Way) was in vain; the eyebrows split into eight characters, and hair grew above the eyes (a metaphor for the new state after enlightenment). Suddenly, I kicked over the latch (a metaphor for breaking through obstacles), and boundless wisdom flowed from my chest.' Chan Master Deyi Shan said: 'You still owe a blow.' Chan Master Xiangneng said: 'The abbot should take it himself (endure it).' Chan Master Deyi Shan picked up his staff, and Chan Master Xiangneng turned and left. Chan Master Deyi Shan nodded in approval. Ascending the hall to preach. 'Sitting alone in the secluded bamboo grove, playing the zither and whistling. No one in the deep forest knows, only the bright moon comes to shine.' Holding the staff horizontally on his knees, he made a gesture of playing the zither and said: 'Virtuous ones, do you hear? The tune on the zither has no strings; it is difficult to find a kindred spirit since ancient times.' Wearing out the straw sandals of people all over the world (a metaphor for studying everywhere), without stepping out of the door (a metaphor for not relying on external seeking). Cutting off the tongues of people all over the world (a metaphor for transcending words), words cannot be spoken (a metaphor for being unspeakable). Little do they know that meeting on a narrow road (a metaphor for directly pointing to the human mind) is not for acquaintance (a metaphor for not falling into discrimination).
己。從門入者。不是家珍。擊香案一下云。曏者里得個入處。恰好全收珍藏。異窮子之疾馳。道到寶山。無化城之暫息。能上座恁么道。且喜沒交涉。顧左右云。丈夫自有衝霄志。莫向他人行處行 師登大殿。僧問。如何是入門一句。師云。磬口仰天。鐘口俯地。僧罔措。師云。大扣聲大。細敲聲細 師生於乾隆丙辰正月十三日。至乙巳三月初一日示疾。全身塔于乳山之陽。
玉潛璞禪師法嗣
金陵靈谷祇園紹禪師
池州銅邑余氏子。母吳氏。年二十五。禮九華之天臺真如庵洪渡師祖出家。復投徽歙黃山雲谷寺介庵和尚圓具。遍參知識。后受玉潛印記。出住六合之長蘆。九江之龍池 小參。紫金山石頭。塊塊是精金美玉。解珍重者。惟有白雲兒。常能守護。庭前八功德水。滴滴是醍醐上味。解吞吐者。惟有竹管子。得些受用。其餘光搖玉帶。向音空階。五月松風。涼生殿角。流觴曲水。玉級五層。諸仁者。日日吃靈谷飯。入靈谷室。切忌眼橫鼻直。自瞞瞞人。良久云。沒機用漢。直饒恁么去。何日得有恁么事 貼單。結制藂林古例。貼單諸方舊規。正恁么時。直饒臨濟德山。且居門外。雲門趙州。拈過一邊。何故。好漢不用多。一個是一個。覆呈票云。舉起字義炳然。免得當面錯過。
青原
{ "translations": [ "現代漢語譯本：", "己。從門入者，不是家珍。 (意思是說，如果只是從門進入，得到的就不是真正的家傳珍寶。)", "擊香案一下云：『曏者里得個入處，恰好全收珍藏。』 (敲擊香案一下說：『在這裡找到一個進入的途徑，恰好可以完全收取並珍藏。』)", "『異窮子之疾馳，道到寶山，無化城之暫息。』 (不同於窮困的兒子快速奔跑，到達寶山，沒有在化城暫時休息。)", "『能上座恁么道，且喜沒交涉。』 (如果能上座這樣說，就值得慶幸沒有牽涉其中。)", "顧左右云：『丈夫自有衝霄志，莫向他人行處行。』 (看看左右說：『大丈夫自有衝上雲霄的志向，不要沿著別人走過的路走。』)", "師登大殿。僧問：『如何是入門一句？』 (禪師登上大殿。僧人問：『什麼是入門的一句話？』)", "師云：『磬口仰天，鐘口俯地。』 (禪師說：『磬的口朝天，鐘的口朝地。』)", "僧罔措。師云：『大扣聲大，細敲聲細。』 (僧人不知所措。禪師說：『用力敲擊聲音就大，輕輕敲擊聲音就小。』)", "師生於乾隆丙辰（1736年）正月十三日，至乙巳（1785年）三月初一日示疾，全身塔于乳山之陽。", "", "玉潛璞禪師法嗣", "", "金陵靈谷祇園紹禪師", "", "池州銅邑余氏子，母吳氏。 (是池州銅陵縣余氏之子，母親姓吳。)", "年二十五，禮九華之天臺真如庵洪渡師祖出家，復投徽歙黃山雲谷寺介庵和尚圓具。 (二十五歲時，在九華山天臺真如庵拜洪渡師祖出家，之後又到徽州歙縣黃山雲谷寺拜介庵和尚受具足戒。)", "遍參知識，后受玉潛印記，出住六合之長蘆，九江之龍池。 (廣泛參訪善知識，後來得到玉潛禪師的印可，先後住持六合的長蘆寺和九江的龍池寺。)", "小參。紫金山石頭，塊塊是精金美玉，解珍重者，惟有白雲兒，常能守護。 (小參時說：紫金山的石頭，每一塊都是精金美玉，懂得珍重它們的，只有白雲，常常能夠守護它們。)", "庭前八功德水，滴滴是醍醐上味，解吞吐者，惟有竹管子，得些受用。 (庭前的八功德水，每一滴都是醍醐般的上等美味，懂得吞吐它們的，只有竹管，能夠得到一些受用。)", "其餘光搖玉帶，向音空階，五月松風，涼生殿角，流觴曲水，玉級五層。 (其餘的光搖動著玉帶，響徹空曠的臺階，五月的松風，帶來殿角的涼意，流觴曲水，玉石臺階有五層。)", "諸仁者，日日吃靈谷飯，入靈谷室，切忌眼橫鼻直，自瞞瞞人。 (各位仁者，每天吃著靈谷寺的飯，進入靈谷寺的房間，切記不要眼橫鼻直，自欺欺人。)", "良久云：『沒機用漢，直饒恁么去，何日得有恁么事？』 (過了一會兒說：『沒有機鋒的漢子，即使這樣下去，什麼時候才能有這樣的事呢？』)", "貼單。結制藂林古例，貼單諸方舊規。 (張貼單子。這是叢林結制的古老規矩，張貼單子是各地的舊有規定。)", "正恁么時，直饒臨濟德山，且居門外，雲門趙州，拈過一邊。 (正在這個時候，即使是臨濟和德山，也暫且在門外等候，雲門和趙州，也放到一邊。)", "何故？好漢不用多，一個是一個。 (為什麼呢？好漢不需要多，一個就頂一個。)", "覆呈票云：『舉起字義炳然，免得當面錯過。』 (又呈上票據說：『舉起來字義就非常明顯，免得當面錯過。』)", "", "青原", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "己。從門入者。不是家珍。(This means that if you only enter through the door, what you obtain is not a true family treasure.)", "擊香案一下云：『曏者里得個入處，恰好全收珍藏。』(Striking the incense table, the master said: 'Finding an entry point here is just right for fully collecting and treasuring.')", "『異窮子之疾馳，道到寶山，無化城之暫息。』(『Different from the poor son's rapid run, arriving at the treasure mountain, without a temporary rest in the phantom city.』)", "『能上座恁么道，且喜沒交涉。』(『If the senior monk can say it like this, then it is fortunate that there is no involvement.』)", "顧左右云：『丈夫自有衝霄志，莫向他人行處行。』(Looking around, the master said: 『A true man has the ambition to soar to the sky, do not walk where others have walked.』)", "師登大殿。僧問：『如何是入門一句？』(The master ascended the main hall. A monk asked: 『What is the entry phrase?』)", "師云：『磬口仰天，鐘口俯地。』(The master said: 『The mouth of the chime stone faces the sky, the mouth of the bell faces the earth.』)", "僧罔措。師云：『大扣聲大，細敲聲細。』(The monk was at a loss. The master said: 『A hard strike makes a loud sound, a soft tap makes a soft sound.』)", "師生於乾隆丙辰（1736）正月十三日，至乙巳（1785）三月初一日示疾，全身塔于乳山之陽.(The master was born on the thirteenth day of the first month of the Bingchen year (1736) of the Qianlong reign, and passed away on the first day of the third month of the Yisi year (1785), with his whole body enshrined in a stupa on the south side of Mount Ru.)", "", "玉潛璞禪師法嗣 (Successor of Chan Master Yuqian Pu)", "", "金陵靈谷祇園紹禪師 (Chan Master Shao of Qiyuan, Linggu Temple, Jinling)", "", "池州銅邑余氏子，母吳氏。(He was the son of the Yu family of Tongyi, Chizhou, his mother's surname was Wu.)", "年二十五，禮九華之天臺真如庵洪渡師祖出家，復投徽歙黃山雲谷寺介庵和尚圓具。(At the age of twenty-five, he left home under the tutelage of Grand Master Hongdu of Tian Tai Zhenru Temple in Jiuhua, and later received full ordination under the Venerable Jie'an of Yungu Temple in Huangshan, Huizhou.)", "遍參知識，后受玉潛印記，出住六合之長蘆，九江之龍池。(He widely visited knowledgeable teachers, and later received the seal of approval from Yuqian, and went on to reside at Changlu Temple in Liuhe and Longchi Temple in Jiujiang.)", "小參。紫金山石頭，塊塊是精金美玉，解珍重者，惟有白雲兒，常能守護。(During a small Dharma assembly, he said: 'The stones of Zijin Mountain, each piece is fine gold and beautiful jade, and the only ones who know how to cherish them are the white clouds, who can always protect them.')", "庭前八功德水，滴滴是醍醐上味，解吞吐者，惟有竹管子，得些受用。(The eight virtues water in front of the courtyard, each drop is the supreme flavor of ghee, and the only ones who know how to swallow and spit them out are the bamboo tubes, who can get some benefit.)", "其餘光搖玉帶，向音空階，五月松風，涼生殿角，流觴曲水，玉級五層。(The remaining light shakes the jade belt, echoing in the empty steps, the pine breeze in May, coolness arises at the corners of the hall, the winding stream for floating cups, the jade steps have five levels.)", "諸仁者，日日吃靈谷飯，入靈谷室，切忌眼橫鼻直，自瞞瞞人。(Dear friends, every day you eat Linggu rice and enter Linggu room, be sure not to be self-deceiving with eyes horizontal and nose straight.)", "良久云：『沒機用漢，直饒恁么去，何日得有恁么事？』(After a long while, he said: 『Those who have no wit, even if you go on like this, when will you ever have such a thing?』)", "貼單。結制藂林古例，貼單諸方舊規。(Posting the notice. This is the ancient rule of establishing a monastery, posting the notice is the old rule of various places.)", "正恁么時，直饒臨濟德山，且居門外，雲門趙州，拈過一邊。(At this very moment, even Linji and Deshan should stay outside the door for now, and Yunmen and Zhaozhou should be put aside.)", "何故？好漢不用多，一個是一個。(Why? A good man doesn't need many, one is one.)", "覆呈票云：『舉起字義炳然，免得當面錯過。』(Again presenting the ticket, he said: 『Raise it up and the meaning of the words is clear, so as not to miss it in person.』)", "", "青原 (Qingyuan)" ] }
下宗鏡十二世
碧巖潔禪師法嗣
潤州焦山濟舟澄洮禪師
湖廣武昌梁氏子。號灑然。依報德寺慈雲師脫白。受具歸元寺。杖錫遊方。參碧巖之龍華。作第二座。巖問。堂中事作么生。師云。太行山下賊。南嶽嶺頭云。巖云。更別有么。師云。一段鴛鴦錦。霜刀剪不開。師服膺三年。從巖主焦山。聞江濤聲。徹法源底。偈曰。醉騎白鶴上揚州。夢繞笙歌十二樓。酒醒眼開渾不見。長江今古向東流。巖閱之。方吻合 解制。十五日以前。客帆當檻落。江鳥揹人飛。十五日以後。覓火和煙得。擔泉帶月歸。正當十五日。動用揚古路。不墮悄然機。其捏聚也。星馳電卷。海竭山崩。其展演也。光風霽月。海晏河清。若能掀翻鳥道。截斷玄關。迥超階級。不落有無。向此轉得身吐得氣。一任定光招手于金地。智者點頭于江陵。只如二具不涉。又作么生。青山橫谷口。綠水繞江干。衲子須珍重。春風透骨寒 上堂。摩尼珠人不識。如來藏里親收得。六般神用空不空。一顆圓光色非色。永嘉此語。大似不會洞宗金針玉線之功。正偏回互之旨。今日焦山。亦有舉似。摩尼珠誰不識。豎窮橫遍無倫匹。六門晝夜放光明。輝古耀今囊空色。設有個漢出來。索取摩尼珠。焦山如何抵對。遂展兩手。下座 師三主焦山。一
【現代漢語翻譯】 現代漢語譯本 下宗鏡十二世 碧巖潔禪師法嗣 潤州焦山濟舟澄洮禪師 湖廣武昌梁氏之子，號灑然。依報德寺慈雲師剃度出家，于歸元寺受具足戒。后雲遊四方，參謁碧巖禪師于龍華寺，擔任第二座。碧巖禪師問：『堂中的事務如何？』禪師答：『太行山下有盜賊，南嶽山頂有云霧。』碧巖禪師問：『還有別的嗎？』禪師答：『一段精美的鴛鴦錦，用霜刀也剪不開。』禪師服膺三年，跟隨碧巖禪師主持焦山。一日，聽到江濤聲，徹底領悟了法源的奧秘。作偈曰：『醉騎白鶴上揚州，夢繞笙歌十二樓。酒醒眼開渾不見，長江今古向東流。』碧巖禪師閱后，認為他的見解與自己完全吻合。解制時，禪師開示：『十五日以前，客船的帆影映入眼簾，江鳥從人身邊飛過。十五日以後，尋火需和煙一起，挑水需伴著月亮回家。』正當十五日，動用的是揚古路，不落入悄然的玄機。它的捏聚，如星馳電掣，海枯石爛；它的展演，如光風霽月，海晏河清。若能掀翻鳥道，截斷玄關，迥超階級，不落有無，向此轉得身吐得氣，任憑定光佛（過去七佛之一）在金地招手，智者大師（隋代天臺宗的實際創始人）在江陵點頭。只如二具不涉，又該如何？青山橫亙在谷口，綠水環繞著江邊。各位衲子須要珍重，春風寒冷透骨。』 上堂開示：『摩尼珠（梵語，意為如意寶珠）人不認識，如來藏（梵語，意為一切眾生皆有的佛性）里親自收取。六般神用空而不空，一顆圓光色而非色。』永嘉禪師（唐代禪僧）的這句話，似乎不太明白洞宗（曹洞宗）金針玉線之功，正偏回互之旨。今日焦山，也有類似的說法：『摩尼珠誰不認識？豎窮橫遍無倫匹。六門晝夜放光明，輝古耀今囊空色。』假設有個漢子出來，索取摩尼珠，焦山該如何應對？』於是展開雙手，走下法座。 禪師三次主持焦山。
【English Translation】 English version The Twelfth Generation of the Downward Lineage of Zongjing Disciple of Chan Master Bi Yan Jie Chan Master Ji Zhou Cheng Tao of Jiao Mountain in Runzhou A son of the Liang family from Wuchang, Huguang, styled himself Sa Ran. He was tonsured by Master Ciyun at Baode Temple and received full ordination at Guiyuan Temple. He traveled far and wide, visiting Chan Master Bi Yan at Longhua Temple, where he served as the second seat. Bi Yan asked, 'How are things in the hall?' The Master replied, 'Bandits are under Mount Taihang, and clouds are over the peaks of Mount Heng.' Bi Yan asked, 'Is there anything else?' The Master replied, 'A piece of exquisite mandarin duck brocade cannot be cut open even with a frost-covered blade.' The Master devoted himself for three years, following Bi Yan as the abbot of Jiao Mountain. One day, hearing the sound of the river tides, he thoroughly understood the source of the Dharma. He composed a verse: 'Drunk, I ride a white crane to Yangzhou, my dreams linger around the twelve towers of song and dance. When I wake up and open my eyes, everything is gone, the Yangtze River flows eastward as it always has.' Bi Yan read it and found that his understanding completely matched his own. At the end of the retreat, the Master instructed: 'Before the fifteenth day, the sails of guest ships fall into view, and river birds fly past people. After the fifteenth day, finding fire requires smoke, and carrying water requires the moon.' On the fifteenth day itself, what is being used is the ancient road, not falling into the silent mechanism. Its gathering is like shooting stars and lightning, the sea drying up and mountains collapsing; its unfolding is like a gentle breeze and bright moon, the sea calm and the river clear. If one can overturn the bird's path, cut off the mysterious pass, transcend the levels, and not fall into existence or non-existence, turning the body and exhaling the breath towards this, let Dipamkara Buddha (one of the past seven Buddhas) beckon in the golden land, and Zhiyi (the de facto founder of the Tiantai school in the Sui Dynasty) nod in Jiangling. Just like the two not being involved, what should be done? Green mountains lie across the valley entrance, and green waters surround the riverbank. Monks must cherish this, the spring breeze is bone-chillingly cold.' Giving a Dharma talk: 'The Mani pearl (Sanskrit, meaning wish-fulfilling jewel) is not recognized by people, but is personally received in the Tathagatagarbha (Sanskrit, meaning the Buddha-nature inherent in all beings). The six divine functions are empty and not empty, and a round light is color and not color.' Yongjia's (Chan monk of the Tang Dynasty) words seem not to understand the merit of the Caodong school's golden needle and jade thread, and the meaning of the interplay of the orthodox and the biased. Today, Jiao Mountain also has a similar saying: 'Who does not recognize the Mani pearl? It is vertically exhaustive and horizontally pervasive, unparalleled. The six gates emit light day and night, illuminating the past and shining on the present, the bag is empty and colored.' Suppose a man comes out and asks for the Mani pearl, how should Jiao Mountain respond?' Then he spread out his hands and stepped down from the Dharma seat. The Master presided over Jiao Mountain three times.
住弁山。無不以本分事接人。晚年多𠻳。庚戌秋逾甚。八月初十。晨起沐浴更衣。眾請說偈。師笑曰。拄杖子早已分付了也。何必臨行而更饒舌。翌日遂逝。塔于黃山之麓。侍讀學士茅元銘。為銘其塔。
拙樵堅禪師法嗣
揚州平山秋浦澄朗禪師
至平山。參拙樵。久向高風。趨師一鑒。山目視之曰。汝猶帶苞苴在。師曰。若有即不來也。山曰。前村煙浪里。別有好商量。師禮拜而出 解制示眾。從前牢關把住。水泄不通。今後鞭杖放開。重門大啟。其把住也。驅耕奪食。休來瞬目揚眉。其放開也。獎愛憐嬰。饒汝轉身吐氣。正當今日。盡十世古今。統無邊剎海。總是汝諸仁一具舊閣閑田。汝欲往東弗于逮。也在里許。往西瞿耶尼。也在里許。乃至兜率內院。色究竟天。也在里許。自余烏石嶺。望州亭。廬山五老峰。天臺石樑橋。無有不在里許者。諸昆仲。只如古人吹布毛一事。又作么生。乃拈拄杖云。扶過斷橋水。伴歸明月村。
鐵機印禪師法嗣
廣陵大聖允超澄輪禪師
上堂。咄咄。金剛腦後三斤鐵。油油。細抹春風滾繡毬。也不咄也不油。一箭落雙鵰。原是柵中鵝。
竹堂焸禪師法嗣
京口五州山無言澄天禪師
據室。三世諸佛。累代祖師。闡大機。
【現代漢語翻譯】 現代漢語譯本 住弁山。總是以自己的本分待人接物。晚年經常生病。庚戌年（1610年）秋天病情更加嚴重。八月初十，早晨起來沐浴更衣。眾人請求他說一首偈語。禪師笑著說：『我的拄杖子早就安排好了，何必臨行還要多說話呢？』第二天就去世了，塔建在黃山的山腳下。侍讀學士茅元銘為他的塔撰寫了銘文。
拙樵堅禪師的法嗣
揚州平山秋浦澄朗禪師
來到平山，拜見拙樵禪師。早就仰慕他的高風亮節，前去拜見希望能得到他的指點。拙樵禪師看著他說：『你還帶著苞苴（比喻無用之物）在身上。』澄朗禪師說：『如果我有什麼東西，就不會來了。』拙樵禪師說：『前村煙霧瀰漫，或許有更好的商量。』澄朗禪師禮拜后離開。 解制後向大眾開示：從前牢牢地把住關口，水都無法泄露。今後鞭杖放開，重重大門敞開。這把住的時候，就像驅趕耕牛搶奪食物一樣，不要眨眼揚眉。這放開的時候，就像獎賞愛憐嬰兒一樣，任你轉身吐氣。正當今日，盡十世古今，統無邊剎海，都是你們各位仁者一具舊閣閑田。你想要往東方的弗于逮（Purvavideha，東勝身洲），也在這裡面；往西方的瞿耶尼（Aparagodaniya，西牛賀洲），也在這裡面；乃至兜率內院（Tusita Heaven，彌勒菩薩的居所），色究竟天（Akanistha，色界頂層天），也都在這裡面。至於烏石嶺、望州亭、廬山五老峰、天臺石樑橋，沒有不在裡面的。各位同修，就像古人吹布毛這件事，又該怎麼理解呢？』於是拿起拄杖說：『扶過斷橋水，伴歸明月村。』
鐵機印禪師的法嗣
廣陵大聖允超澄輪禪師
上堂說法：『咄咄，金剛腦後三斤鐵。油油，細抹春風滾繡球。也不咄也不油，一箭落雙鵰。原來是柵欄中的鵝。』
竹堂焸禪師的法嗣
京口五州山無言澄天禪師
佔據法席，闡揚大法。三世諸佛，累代祖師，闡發大機。
【English Translation】 English version He resided at Mount Bian. He always treated people with his inherent nature. In his later years, he was often ill. In the autumn of the Gengxu year (1610), his condition worsened. On the tenth day of the eighth month, he rose in the morning, bathed, and changed his clothes. The assembly requested him to speak a verse. The master smiled and said, 'My staff has already been arranged. Why bother to speak more words before departing?' He passed away the next day, and his stupa was built at the foot of Mount Huang. The Attendant Reader Mao Yuanming wrote an inscription for his stupa.
Dull-Chopping Jian Chan Master's Dharma Successor
Yangzhou Pingshan Qiupu Chenglang Chan Master
Upon arriving at Pingshan, he visited Dull-Chopping Chan Master. Having long admired his noble character, he went to seek his guidance. Dull-Chopping Chan Master looked at him and said, 'You still carry baggage (a metaphor for useless things) with you.' Chenglang Chan Master said, 'If I had anything, I would not have come.' Dull-Chopping Chan Master said, 'In the misty waves of the village ahead, there may be better discussions.' Chenglang Chan Master bowed and left. After the retreat, he addressed the assembly: 'In the past, the gate was firmly held, not even water could leak through. From now on, the whip and staff are released, and the heavy doors are wide open. When it is held, it is like driving oxen and seizing food, do not blink or raise your eyebrows. When it is released, it is like rewarding and cherishing infants, allowing you to turn around and breathe. Right at this moment, throughout the past and present of ten lifetimes, encompassing the boundless sea of lands, all of you are just an old pavilion and idle fields. If you want to go to the eastern Purvavideha (East Videha Continent), it is also in here; if you want to go to the western Aparagodaniya (West Godaniya Continent), it is also in here; even the inner court of Tusita Heaven (the abode of Maitreya Bodhisattva), Akanistha (the highest heaven in the Realm of Form), are all in here. As for Black Stone Ridge, Wangzhou Pavilion, the Five Old Peaks of Mount Lu, and the Stone Bridge of Mount Tiantai, there is nothing that is not in here. Fellow practitioners, how should we understand the ancient story of blowing cloth fluff?' Then he picked up his staff and said, 'Supporting across the broken bridge water, accompanying back to the bright moon village.'
Iron Mechanism Yin Chan Master's Dharma Successor
Guangling Dasheng Yunchao Chenglun Chan Master
Ascending the Dharma hall, he said: 'Tut, tut, three pounds of iron behind the Vajra's (Diamond) brain. Oily, oily, gently wiping the spring breeze rolling embroidered ball. Neither tut nor oily, one arrow fells two eagles. Originally, it was a goose in the fence.'
Bamboo Hall Xiong Chan Master's Dharma Successor
Jingkou Wuzhou Mountain Wuyan Chengtian Chan Master
Occupying the Dharma seat, he expounded the great Dharma. The Buddhas of the three worlds and the ancestral teachers of successive generations expound the great opportunity.
顯大用。為法為人。選佛選祖。一段秘密公案。已被過量大人註腳了也。
廣仁能禪師法嗣
京口乳山萬壽中誠智禪師
盱縣梁氏子。過京口乳山。聞梵音有感。依廣仁能禪師得度。往池陽九華圓具。江浙間。歷參宗匠。上弁山。依濟舟洮三載。飄然而返。是夕禪窗閉雨。能問。得個甚麼。師呈偈曰。撲落虛空碎。平教大地沉。可憐蕉葉雨。滴滴故鄉音。能頷之後命繼席 上堂。片雪輕飛大冶爐。不勞更下死工夫。明明拈出當陽看。原是衣中舊日珠。揮拂子云。者里覷得。本自圓明。那邊放下。了無障礙。向上一路踏翻。直下一機軒豁。既無四賓主可分。何有五君臣可序。只得驅泥牛而出海。春耕紅破落花溪。跨石馬以朝天。曉踏綠開垂柳陌。三世諸佛。到此進步無從。歷代古錐。只好退身有分。祇如不涉進退一句。作么生道。震威一喝云。擊碎寒潭月。癡猿何處窺。
青原下宗鏡十三世
焦山濟舟洮禪師法嗣(二人)
潤州焦山擔云清鏡禪師
姓吳氏。嘉興海鹽人。少為諸生。能詩。嘗過金粟。閱大般若經。至如來所說十八空。有省。即舍家室。祝髮于海寧慶善寺。受寶華山渾律師戒。參焦山濟舟洮和尚。見一切殿宇禪堂。皆可記憶。如宿世焉。人亦異之 示眾。舉三
【現代漢語翻譯】 現代漢語譯本： 顯大用（充分展現其作用）。為法為人（爲了佛法和眾生）。選佛選祖（選擇未來的佛和祖師）。這段秘密公案（佛教典故），已經被很多有見識的人註釋過了。
廣仁能禪師法嗣（弟子）
京口乳山萬壽中誠智禪師
盱縣梁氏之子。路過京口乳山，聽到梵音有所感悟，依從廣仁能禪師剃度出家。前往池陽九華山受具足戒。在江浙一帶，遍參各位宗師。登上弁山，依止濟舟洮禪師三年。飄然返回。當晚禪房外下著雨，能禪師問：『你得到了什麼？』中誠智禪師呈上偈語說：『撲落虛空碎，平教大地沉。可憐蕉葉雨，滴滴故鄉音。』能禪師點頭認可，之後命其繼承席位。上堂說法：『片雪輕飛大冶爐，不勞更下死工夫。明明拈出當陽看，原是衣中舊日珠。』揮動拂塵說，在這裡看得明白，本來就是圓滿光明。在那裡放下，就了無障礙。向上的一路踏翻，直下的一機通透。既然沒有四賓主可以區分，哪裡有五君臣可以排序？只能驅趕泥牛入海，春天耕耘在紅破落花溪。跨上石馬去朝天，清晨踏著綠意盎然的垂柳小路。三世諸佛，到這裡也無法進步。歷代古錐（有智慧的人），只好退身有份。如果是不涉及進退的一句，要怎麼說呢？』震威一喝說：『擊碎寒潭月，癡猿何處窺？』
青原下宗鏡十三世
焦山濟舟洮禪師法嗣（兩位）
潤州焦山擔云清鏡禪師
姓吳，嘉興海鹽人。年少時是讀書人，擅長寫詩。曾經路過金粟寺，閱讀《大般若經》，讀到如來所說的十八空時，有所領悟。於是捨棄家室，在海寧慶善寺剃度出家，在寶華山受渾律師的戒。參拜焦山濟舟洮和尚，發現一切殿宇禪堂，都能夠記憶，好像前世經歷過一樣，人們也覺得他很奇異。開示大眾，舉出三...
【English Translation】 English version: Manifesting great function (fully displaying its function). For the Dharma and for people (for the sake of the Buddha's teachings and sentient beings). Selecting Buddhas and selecting Patriarchs (choosing future Buddhas and Patriarchs). This secret koan (Buddhist story) has already been annotated by many insightful people.
Dharma heir of Chan Master Guangren Neng
Chan Master Zhongcheng Zhi of Wanshou Temple on Rushan Mountain in Jingkou
A son of the Liang family from Xuyi County. He passed by Rushan Mountain in Jingkou and felt inspired upon hearing the Brahma sound. He became a disciple of Chan Master Guangren Neng and was ordained. He went to Jiuhua Mountain in Chiyang to receive the full precepts. In the Jiangzhe area, he visited various masters. He ascended Bian Mountain and stayed with Jizhou Tao for three years. He returned leisurely. That evening, the rain closed the meditation window. Neng asked, 'What did you gain?' The Master presented a verse saying, 'Knocked down, the void shatters, leveling the great earth into silence. Pitiful are the banana leaf rains, each drop the sound of the old home.' Neng nodded in approval and then ordered him to succeed to the seat. Ascending the hall, he said, 'A snowflake lightly flies into the great smelting furnace, no need to put in more dead effort. Clearly picking it up and looking at it directly, it was originally the old pearl in the robe.' Waving the whisk, he said, 'If you see clearly here, it is originally perfectly bright. If you let go there, there is no obstacle. Overturning the upward path, directly penetrating the downward mechanism. Since there are no four guests and hosts to distinguish, where are the five rulers and ministers to arrange? One can only drive the mud ox into the sea, plowing in spring in the red broken flower stream. Riding the stone horse to court the heavens, stepping on the green willow path at dawn. The Buddhas of the three worlds cannot progress here. The ancient worthies of all ages can only retreat. If it is a sentence that does not involve advancing or retreating, how should it be said?' With a thunderous shout, he said, 'Shattering the moon in the cold pool, where does the foolish ape spy?'
Thirteenth generation of the Qingyuan lineage, Zongjing branch
Dharma heirs of Chan Master Jizhou Tao of Jiaoshan (two people)
Chan Master Dan Yun Qingjing of Jiaoshan Mountain in Runzhou
His surname was Wu, a native of Haiyan in Jiaxing. In his youth, he was a scholar and skilled in poetry. He once passed by Jin Su Temple and read the Mahaprajnaparamita Sutra. When he read the eighteen emptinesses spoken by the Tathagata (another name for Buddha), he had an awakening. He then abandoned his family and was tonsured at Qingshan Temple in Haining, receiving the precepts from Vinaya Master Hun at Baohua Mountain. He visited the Venerable Jizhou Tao of Jiaoshan, and found that he could remember all the halls and meditation rooms, as if he had experienced them in a previous life, and people also found him very strange. Addressing the assembly, he cited three...
祖信心銘云。至道無難。維嫌揀擇。但莫憎愛。洞然明白。又舉五祖先為破頭山中栽松道者。嘗請於四祖曰。法道可得聞乎。祖曰。汝已老。脫有聞。其能廣化耶。倘若再來。吾尚可遲汝。師云。大小祖師恁么說話。且道。是揀擇耶。非揀擇耶。是憎愛耶。非憎愛耶。今請諸兄弟。批判一上看。倘若未能。山僧即為批判去也。卓拄杖下座 示眾。良醫之門足病人。爐鞴之所多鈍鐵。焦山者里。無禪可參。無法可說。無金剛圈與人跳。無栗棘蓬與人吞。一任弄無星秤子于不波亭上。兩腳踏翻生死海。唱無生曲於三詔坊前。一身捱過是非關。偶爾磕著。自然粉碎了也。設有個日午打三更。面南看北斗底人到來。但向他道。參乎吾道一以貫之。即今還有知宣尼落處者么。
潤州焦山巨超清恒禪師
桐鄉陸氏子。自幼能詩。投海寧慶善寺脫白。造隆覓岫雯律師圓具。因閱壇經不思善不思惡語。知有宗門中事。即登焦山。參濟舟洮。濟問。何處來。師云浙江。濟云。曾過滸墅關么。師云曾過。濟云。把將公驗來。師無對。自此親炙數載。得蒙印可。乾隆五十二年。遂繼焉 解制小參。春風漸和。春日漸長。時節若至。其理自彰。龍潭吹滅紙燈。德山隔江招手。雪峰九上洞山。玄沙𡎺破指頭。以至鴉鳴鵲噪。無非時節
【現代漢語翻譯】 現代漢語譯本 祖信禪師的《信心銘》中說：『至道』（最高的真理）並不難，只是人們喜歡挑挑揀揀。只要不憎恨也不偏愛，就能通透明白。又舉例說，五祖（弘忍，601-674）之前還是破頭山中的栽松道人的時候，曾經請教四祖（道信，580-651）說：『佛法真道可以聽聞嗎？』四祖說：『你已經老了，即使聽聞了，又能廣泛教化誰呢？如果能再來一次，我或許可以等你。』 這位禪師說：『大小祖師這樣說話，那麼請問，這是挑揀呢，還是不挑揀呢？是憎恨呢，還是不憎恨呢？』現在請各位兄弟，批判地看一看。如果不能，我就來批判了。』說完，拄著禪杖走下座位。 然後開示大眾：『好醫生門前總是有病人，熔爐旁邊總是有沒用的廢鐵。在焦山這裡，沒有什麼禪可以參，沒有什麼法可以講。沒有金剛圈讓人跳，也沒有栗棘蓬讓人吞。任憑你們在不波亭上用沒有星的秤來衡量，兩腳踏翻生死之海，在三詔坊前唱著無生之曲，一身闖過是非關。偶爾磕著碰到，自然就粉碎了。』 假設有個大白天說三更半夜，面朝南看北斗星的人來了，就對他說：『參透了我的道，就能一以貫之。』現在還有人知道當年孔子（宣尼）失落的地方嗎？』
潤州焦山巨超清恒禪師
桐鄉陸氏之子。從小就能寫詩。在海寧慶善寺出家。到隆覓岫雯律師處受具足戒。因為讀到《壇經》中『不思善，不思惡』的語句，知道有宗門中的事情。於是登上焦山，參拜濟舟洮禪師。濟舟問：『從哪裡來？』禪師說：『浙江。』濟舟說：『曾經經過滸墅關嗎？』禪師說：『曾經經過。』濟舟說：『把你的通行憑證拿來。』禪師無言以對。從此親近侍奉數年，得到濟舟的認可。乾隆五十二年（1787），於是繼承了焦山住持之位。 解制小參時說：『春風漸漸溫暖，春日漸漸變長。時節如果到了，道理自然彰顯。龍潭吹滅紙燈，德山隔江招手，雪峰九次上洞山，玄沙𡎺破指頭。以至於烏鴉鳴叫，喜鵲喧鬧，無不是時節的顯現。』
【English Translation】 English version The Xin Ming (Inscription on Faith-Mind) of Zuxin says: 'The Great Way is not difficult; It only avoids picking and choosing. Only when you neither love nor hate, Will it be thoroughly clear.' It is also said that before the Fifth Patriarch (Hongren, 601-674) was the pine-planting Daoist in Potou Mountain, he once asked the Fourth Patriarch (Daoxin, 580-651): 'Can the Dharma-way be heard?' The Fourth Patriarch said: 'You are already old. Even if you hear it, who can you widely transform? If you come again, I might wait for you.' The Master said: 'The Great and Small Patriarchs speak like this, then tell me, is this picking and choosing, or not picking and choosing? Is this hating and loving, or not hating and loving?' Now, I invite all brothers to critically examine it. If you cannot, then I will criticize it.' After speaking, he struck the ground with his staff and descended from the seat. Then he addressed the assembly: 'At the door of a good doctor, there are always sick people. Beside the furnace, there is always useless iron. Here in Jiaoshan, there is no Chan to practice, no Dharma to speak of. There is no Vajra circle for people to jump through, no chestnut burr for people to swallow. Let you use a starless scale on the Bubo Pavilion, with both feet overturning the sea of birth and death, singing the song of no-birth in front of the San Zhao Workshop, passing through the gate of right and wrong. If you accidentally bump into it, it will naturally shatter.' Suppose someone comes who says it's midnight at noon, looking at the Big Dipper facing south, just tell him: 'Penetrate my Dao, and you can unify everything.' Does anyone still know where Confucius (Xuanni) was lost back then?'
Chan Master Juchao Qingheng of Jiaoshan in Runzhou
He was a son of the Lu family in Tongxiang. He was able to write poetry from a young age. He left home at Qingshan Temple in Haining. He received the full precepts from Lawyer Xiuwen of Longmi. Because he read the words 'Neither think of good, nor think of evil' in the Platform Sutra, he knew about the affairs of the Zen school. So he ascended Jiaoshan and visited Chan Master Jizhou Tao. Jizhou asked: 'Where do you come from?' The Master said: 'Zhejiang.' Jizhou said: 'Have you passed the Xushu Pass?' The Master said: 'I have passed it.' Jizhou said: 'Bring your pass.' The Master was speechless. From then on, he served closely for several years and was approved by Jizhou. In the fifty-second year of Qianlong (1787), he then succeeded as abbot of Jiaoshan. During the small assembly at the end of the retreat, he said: 'The spring breeze is gradually warming, and the spring days are gradually lengthening. If the time comes, the principle will naturally be revealed. Longtan blew out the paper lamp, Deshan waved across the river, Xuefeng ascended Dongshan nine times, and Xuansha𡎺 broke his finger. Even the crowing of crows and the chattering of magpies are all manifestations of the season.'
因緣。便可洞明者事。今當九旬期滿。聖制圓成。山門頭布袋阿師。呵呵大笑。且道。笑個甚麼。人說今年勝舊年。上元定是正月半 佛誕上堂。麻三斤總沒交涉。乾矢橛貨真價實。三十二相殿里底。橫三豎四。杖林山下竹䈥鞭。七長八短。下兜率降皇宮。妄想執著。睹明星成正覺。執著妄想。城東老母不欲見。趙州老漢不喜聞。丹霞燒取捨利。雲門一棒打殺。仔細檢點將來。卻是汾陽道的 結夏小參。焦山今年結夏。兩袖清風依舊。心將江水俱清。人與綠楊共瘦。來者湖北湖南。住者山東山右。犀牛扇子。一人一把。梅花紙帳。月明如晝。興來時。竹里高吟山鳥驚。云起處。窗前落筆龍蛇走。非仙非佛。亦經亦咒。有人驀地相逢。一時識也難透。若問此中訊息。正是楝花時候。畢竟作么生。卓拄杖云。究。 卍新續藏第 85 冊 No. 1587 正源略集
正源略集卷第十六
天臺嗣祖沙門國清 達珍 輯
南嶽下三十九世
天翼翔禪師法嗣
潭州大溈藏庵鋒禪師
武陵羅氏子 上堂。舉一不得舉二。放過一著。落在第二。栽松道者求寄宿。面皮厚多少。碓房俗漢上江舟。未跨船舷。好與三十棒。迷時師度。悟時自度。大小祖師。乘風而過。寄來三甕醬。要你添鹽。
【現代漢語翻譯】 現代漢語譯本 因緣（佛教術語，指事物生起和存在的原因和條件）。便可洞明此事。今當九旬期滿，聖制圓成。山門頭布袋阿師（指彌勒佛的化身），呵呵大笑。且道，笑個甚麼？人說今年勝舊年，上元定是正月半。佛誕上堂。麻三斤總沒交涉，乾矢橛貨真價實。三十二相殿里底，橫三豎四。杖林山下竹䈥鞭，七長八短。下兜率降皇宮，妄想執著。睹明星成正覺，執著妄想。城東老母不欲見，趙州老漢不喜聞。丹霞燒取捨利（佛教聖物，佛陀或高僧火化后的遺留物），雲門一棒打殺。仔細檢點將來，卻是汾陽道的。結夏小參。焦山今年結夏，兩袖清風依舊。心將江水俱清，人與綠楊共瘦。來者湖北湖南，住者山東山右。犀牛扇子，一人一把。梅花紙帳，月明如晝。興來時，竹里高吟山鳥驚。云起處，窗前落筆龍蛇走。非仙非佛，亦經亦咒。有人驀地相逢，一時識也難透。若問此中訊息，正是楝花時候。畢竟作么生。卓拄杖云，究。 卍新續藏第 85 冊 No. 1587 正源略集 正源略集卷第十六 天臺嗣祖沙門國清 達珍 輯 南嶽下三十九世 天翼翔禪師法嗣 潭州大溈藏庵鋒禪師 武陵羅氏子。上堂。舉一不得舉二，放過一著，落在第二。栽松道者求寄宿，面皮厚多少。碓房俗漢上江舟，未跨船舷，好與三十棒。迷時師度，悟時自度。大小祖師，乘風而過。寄來三甕醬，要你添鹽。
【English Translation】 English version Conditions. Then one can clearly understand this matter. Now that the ninety-day period is complete, the sacred decree is fulfilled. The cloth bag teacher (referring to an incarnation of Maitreya) at the mountain gate laughs heartily. Tell me, what is he laughing at? People say this year is better than the last, and the Lantern Festival is definitely on the fifteenth day of the first month. Buddha's birthday sermon. Three pounds of hemp have nothing to do with it, a dry dung stake is genuine. The thirty-two marks (referring to the physical characteristics of a Buddha) in the hall are horizontal and vertical. The bamboo whip under Staff Forest Mountain is sometimes long and sometimes short. Descending from Tushita Heaven to the royal palace is delusional attachment. Seeing the morning star and attaining enlightenment is clinging to delusion. The old woman east of the city does not want to see it, and the old man Zhao Zhou does not like to hear it. Danxia burned and took the Sharira (Buddhist relics, remains after the cremation of the Buddha or high monks), and Yunmen killed him with a stick. Examine it carefully, and it turns out to be the way of Fen Yang. Summer retreat small participation. Jiao Mountain is holding a summer retreat this year, with both sleeves still filled with breeze. The heart is as clear as the river water, and people are as thin as the green willows. Those who come are from Hubei and Hunan, and those who live are from Shandong and Shanxi. Rhinoceros horn fans, one for each person. Plum blossom paper tents, as bright as day. When the mood comes, the mountain birds are startled by the high chanting in the bamboo. Where the clouds rise, dragons and snakes run wild under the brush in front of the window. Neither fairy nor Buddha, also scripture and mantra. If someone suddenly meets, it is difficult to recognize at once. If you ask about the news here, it is the time when the neem flowers bloom. After all, what to do? He struck his staff and said, investigate. 卍 New Continued Collection Vol. 85 No. 1587 Zheng Yuan Brief Collection Zheng Yuan Brief Collection Volume Sixteenth Tiantai Successor Monk Guoqing Da Zhen Edited Thirty-ninth Generation under Nanyue Dharma Successor of Zen Master Tianyi Xiang Zen Master Cang'an Feng of Dawei, Tanzhou Son of the Luo family of Wuling. Ascending the hall. If you raise one, you cannot raise two; if you let go of one move, you fall into the second. The Taoist who plants pines asks for lodging; how thick is his face? The vulgar man from the mortar room goes up the river boat; before crossing the gunwale, he deserves thirty blows. When lost, the teacher saves; when enlightened, one saves oneself. Great and small patriarchs pass by on the wind. Three jars of sauce are sent; I want you to add salt.
收來一面鏡。自照覺丑。扶起黃檗。踏倒水潦。一棒一條痕。一掌一握血。到此田地。堪報不報之恩。卓拄杖云。人歸大海方知貴。水到瀟湘一樣清。
奎章平禪師法嗣
徐州草堂允中會禪師
解制小參。把住泥牛耕夜月。放行木馬撞春風。以杖橫肩云。海闊從魚躍。自南自北。自西自東。
普潤濟禪師法嗣
蘇州珠明諦修本禪師
浙江嘉禾王氏子。母夢曼陀羅華投腹而生。年十三剃染。一日閱楞嚴七處徴心。有省。即參普潤濟之普明。親炙數載。得受信拂。出住蘇之珠明。以堂弟光賢為徒。竭力相承。廢復新而幢復建 上堂。終日拖犁拽耙。耕種自家田地。文章佛法全無。信口粗言細語。但看新珠明搖唇鼓舌。說青道黃。東山溪接西山水。南院花開北院香。所以法無定相。遇緣即宗。佛佛於此授受。祖祖於此相傳。世尊拈花。迦葉破顏微笑。達磨面壁。神光斷臂安心。黃梅夜遁。九江驛還把櫓。臨濟建黃檗宗旨。天童起太白家風。者里明得。何妨平步青霄。其或未然。珠明今日失利。
潛修悅禪師法嗣(二人)
成都昭覺守仁定禪師
湖廣德安陳氏子 上堂。要知此事。如干將鏌鎁。雖遇佛祖。難與爭鋒。世智辯聰。近傍不得。昭昭靈靈。迷瞞不住。無事
【現代漢語翻譯】 現代漢語譯本 拿起一面鏡子。自己照了照，覺得很醜陋。扶起黃檗（一種苦味的樹，比喻嚴厲的師父）。踏倒水潦（比喻淺薄的知識）。一棒下去一條痕跡。一掌打下去一把血。到了這種田地。才堪報答那難以報答的恩情。拿起拄杖說，人回到大海才知道珍貴，水流到瀟湘還是一樣清澈。
奎章平禪師的法嗣
徐州草堂允中會禪師
解制小參。把住泥牛耕夜月。放行木馬撞春風。用禪杖橫在肩上說，海闊憑魚躍，天空任鳥飛。無論是南是北，是西是東。
普潤濟禪師的法嗣
蘇州珠明諦修本禪師
浙江嘉禾王氏之子。母親夢見曼陀羅華（一種花，象徵吉祥）投入腹中而生。十三歲剃度出家。一天閱讀《楞嚴經》七處征心，有所領悟。於是參拜普潤濟之普明禪師。親近數年，得到受信拂。後來住持蘇州的珠明寺。把堂弟光賢作為徒弟，竭力相承。寺廟由廢轉興，佛幢重新建立。上堂說法。終日拖著犁耙，耕種自家的田地。不講究文章佛法，只是隨口說些粗話細語。但看新珠明搖唇鼓舌，說青道黃。東山溪水接西山水，南院花開北院香。所以佛法沒有固定的形式，遇到機緣就是宗旨。佛佛於此授受，祖祖於此相傳。世尊拈花，迦葉破顏微笑。達磨面壁，神光斷臂安心。黃梅夜遁，九江驛還把櫓。臨濟禪師建立黃檗禪師的宗旨，天童禪師開創太白禪師的家風。這裡如果明白了，不妨平步青雲。如果還不明白，珠明我今天就失利了。
潛修悅禪師的法嗣（二人）
成都昭覺守仁定禪師
湖廣德安陳氏之子。上堂說法。要知道這件事，就像干將鏌鎁（兩把寶劍），即使遇到佛祖，也難以爭鋒。世俗的智慧和辯論，都無法靠近。昭昭靈靈，無法矇蔽。無事
【English Translation】 English version Picked up a mirror. Looking at myself, I felt ugly. I helped up Huangbo (a bitter tree, a metaphor for a strict teacher). I kicked down the puddles (a metaphor for shallow knowledge). One strike leaves a mark. One palm strike brings a handful of blood. Having reached this state, I can repay the kindness that is difficult to repay. Raising my staff, I say, 'Only when a person returns to the sea does one know its value; water flowing to the Xiang River remains just as clear.'
Disciple of Chan Master Kuizhang Ping
Chan Master Yunzhong Hui of Caotang Temple, Xuzhou
Small assembly for the end of the retreat. Holding onto the mud ox plowing the night moon. Releasing the wooden horse to bump into the spring breeze. Holding the staff across his shoulder, he said, 'The sea is wide for fish to leap; the sky is high for birds to fly. Whether it's south or north, west or east.'
Disciple of Chan Master Purun Ji
Chan Master Dixiu Ben of Zhuming Temple, Suzhou
A son of the Wang family of Jiahe, Zhejiang. His mother dreamed of a Mandarava flower (a flower symbolizing auspiciousness) entering her womb, and he was born. He was tonsured at the age of thirteen. One day, reading the Surangama Sutra's seven locations questioning the mind, he had an awakening. He then visited Chan Master Puming of Purun. After several years of close association, he received the faith-seal whisk. Later, he became the abbot of Zhuming Temple in Suzhou. He took his cousin Guangxian as his disciple, and they diligently carried on the tradition. The temple was restored from ruins, and the banners were rebuilt. Ascending the hall. All day long, dragging the plow and rake, cultivating one's own field. He doesn't emphasize literary style or Buddhist doctrine, but just speaks rough and refined words as they come to mind. Just watch the new Zhuming moving his lips and tongue, talking about blue and yellow. The stream of East Mountain connects to the water of West Mountain; the flowers of the South Courtyard bloom with the fragrance of the North Courtyard. Therefore, the Dharma has no fixed form; it takes its principle from whatever it encounters. Buddhas transmit to each other here, and ancestors pass it down here. Shakyamuni Buddha held up a flower, and Kashyapa smiled. Bodhidharma faced the wall, and Shenguang cut off his arm to pacify his mind. Huangmei fled at night, and at Jiujiang Station, he still held the oar. Linji established the principles of Huangbo, and Tiantong started the family style of Taibai. If you understand this, why not soar to the sky? If not, then Zhuming has failed today.
Disciple of Chan Master Qianxiu Yue (two people)
Chan Master Shouren Ding of Zhaojue Temple, Chengdu
A son of the Chen family of Dean, Huguang. Ascending the hall to preach. To know this matter, it is like Ganjiang and Moye (two precious swords); even if you encounter the Buddhas, it is difficult to compete with them. Worldly wisdom and clever arguments cannot get close. Clearly and spiritually, it cannot be deceived. Nothing to do.
甲里。坐守不得。始是一切無礙底漢子。塵塵開道眼。處處不覆藏。其或未然。道業未成空白首。大千無處著羞慚 示道魁禪人。須向離名離相處承當。勿向筆尖舌尖上探討。雖是無跡無影。又卻有憑有據。但非思量分別。之所能及。若從虛拳指上生實解。正是水底撈明月。且問阇黎。如何是你直下承當底意旨。魁拂袖便出。師云。也須珍重始得。
四川昭覺自光月禪師
衡州李氏子 小參。九旬把住腳跟。不容絲毫走作。個個骨頭皆換。人人面板脫落。鐵牛卸卻鼻頭繩。縱橫自在無束縛。淫房酒肆。劍樹刀山。天堂地獄。任大步以逍遙。惟高懷而廓落。只恐不是玉。是玉也大奇。設遇黑麵老子。打算飯錢。又且如何。盲龜趁月天涯。跛鱉追風海角 起七小參。七晝七夜。萬緣放下。人境雙忘。寸絲不掛。忽然㘞地一聲。抬眸看見天下。
嶧岫旭禪師法嗣
寶應一粟霈滄霖禪師
本城湯氏子。年十八。投嶧岫和尚出家。依文律師受戒。首參振一宗。次歸一粟。受本師衣拂。遂繼席焉 請佛上座小參。即此是佛錯。即此非佛錯。一粟。祇得將錯就錯。何以故。本來無位次。今日強安排。
休林岫禪師法嗣
嘉興圓通心如靜禪師
平湖金氏子。投萬年休林大師出家 小
【現代漢語翻譯】 現代漢語譯本 甲里（地名）。坐守是行不通的。一開始就要做一個一切無礙的人。在任何事物中開啟智慧之眼，在任何地方都不隱藏真理。如果未能做到這樣，即使修行一生也只能是白髮蒼蒼，在天地間無地自容。——開示道魁禪人：必須在超越名相的地方去領悟，不要在文字和言語上探究。雖然無跡無影，卻有憑有據，但不是通過思考和分別能夠達到的。如果從虛假的指向上產生真實的理解，就像在水底撈月亮一樣徒勞。請問這位禪師，什麼是你直接領悟的意旨？道魁禪人拂袖而去。禪師說：『也需要好好珍惜這份領悟。』
四川昭覺自光月禪師
衡州李氏之子。小參：九十天緊緊抓住根本，不容許絲毫的偏差。每個人的骨頭都得到更換，每個人的面板都脫落。鐵牛卸下鼻子上束縛的繩索，縱橫自在，沒有任何束縛。無論是在淫房酒肆，還是在劍樹刀山，天堂地獄，都可以邁開大步逍遙自在，只有高尚的情懷才能如此開闊。只怕你不是真正的玉，如果是玉那就太奇特了。如果遇到黑麵老子來討要飯錢，又該如何應對？就像盲龜追逐天上的月亮，跛腳的鱉追逐海角的風一樣徒勞。——起七小參：七天七夜，放下一切雜念，人與環境都忘記，一絲不掛。忽然一聲巨響，抬頭看見整個天下。
嶧岫旭禪師法嗣
寶應一粟霈滄霖禪師
本城湯氏之子，十八歲時，投靠嶧岫和尚出家，跟隨文律師受戒。最初參拜振一宗，後來歸於一粟，接受本師的衣缽，於是繼承了他的位置。——請佛上座小參：說這是佛是錯的，說這不是佛也是錯的。一粟禪師，只能將錯就錯。為什麼呢？本來就沒有固定的位置，今天強行安排。
休林岫禪師法嗣
嘉興圓通心如靜禪師
平湖金氏之子，投靠萬年休林大師出家。小參
【English Translation】 English version Jiali (place name). Sitting and guarding is not feasible. From the beginning, one must be a person without any obstacles. Open the eye of wisdom in everything, and do not hide the truth anywhere. If this cannot be achieved, even a lifetime of cultivation will only result in white hair and shame in the world. - An instruction to Chan Master Daokui: You must comprehend in a place beyond names and forms, and do not explore in words and language. Although there are no traces or shadows, there is evidence and basis, but it cannot be reached through thinking and discrimination. If a real understanding arises from a false pointing, it is as futile as trying to catch the moon in the water. May I ask this Chan master, what is the meaning of your direct comprehension? Chan Master Daokui flicked his sleeves and left. The Chan master said: 'It is also necessary to cherish this understanding.'
Chan Master Ziguangyue of Zhaojue Temple in Sichuan
A son of the Li family in Hengzhou. Short sermon: For ninety days, hold on to the foundation tightly, not allowing the slightest deviation. Everyone's bones are replaced, and everyone's skin is shed. The iron bull removes the rope that binds its nose, free and unrestrained, without any constraints. Whether in brothels and taverns, or in sword trees and knife mountains, heaven and hell, one can stride freely, and only a noble mind can be so broad. I'm just afraid you're not real jade, but if you are jade, that's amazing. If you encounter a black-faced old man asking for food money, how will you deal with it? It's like a blind turtle chasing the moon in the sky, and a lame turtle chasing the wind at the corner of the sea. - Starting the seven-day short sermon: For seven days and seven nights, let go of all distractions, forget both people and environment, without a thread hanging on. Suddenly, with a loud bang, look up and see the whole world.
Dharma Successor of Chan Master Yixiu Xu
Chan Master Yisu Peicanglin of Baoying
A son of the Tang family in this city, at the age of eighteen, he took refuge with Monk Yixiu and became a monk, and received the precepts from Lawyer Wen. He first visited Zhenyizong, and later returned to Yisu, accepted the mantle of his master, and then succeeded him. - Please Buddha to take the seat for a short sermon: Saying this is Buddha is wrong, and saying this is not Buddha is also wrong. Chan Master Yisu can only make the best of a bad situation. Why? Originally, there was no fixed position, but today it is forcibly arranged.
Dharma Successor of Chan Master Xiulin Xiu
Chan Master Xinyuru of Yuantong Temple in Jiaxing
A son of the Jin family in Pinghu, he took refuge with Master Xiulin of Wannian and became a monk. Short sermon
參。金鎞刮眼裡翳塵。全憑妙手。叢林轉綱紀法令。須是其人。一大藏教。是個切腳。且道。切個什麼。犀牛扇子。匝地清風。於此互作主賓。成就不思議化。人人親證摩醯眼。個個洞明正法輪 山門。圓通門戶。潑天大開。師子顰呻。須待伊來。且道。伊是阿誰。喝一喝。拽杖便入。
長慶安禪師法嗣
無錫南禪靜蓀慧禪師
吳門程氏子。幼投本郡法華純白和尚剃染。造雲林巨濤果受具。遍參諸方。首謁憨初澹如諸尊宿。次造南禪。參長慶安。得蒙印可。後繼席焉。乾隆甲辰。退隱蘇之支硎山法音精舍。有禪宗心印。行世。
佩璋璜禪師法嗣
廬山瞻云素芳華禪師
上堂。昨夜抖擻肚腸。思量一夜。作一首不落法身頌子。今日舉似諸人。拈拂子云。甲子乙晝[○@─]。雙只角麒麟。丙子丁晝[○@(│○)]。中午現明星。庚子辛晝[○@(○/一)]。獨戶出羣英。壬子癸晝[○@(、/(、、))]。三週慶百歲。惟有中心戊子己。不敢動著。動著即禍生。乃吐舌云。忙把琵琶半遮面。不令人見轉風流。
大曉徹禪師法嗣(十人)
杭州天長天濤云禪師
嘉定王氏子。弱冠。依豁崖和尚剃染。受具后。遍參南北宗師。及見大曉徹。印可。繼席香
【現代漢語翻譯】 現代漢語譯本： 參（指禪宗參悟）。用金鎞（一種金屬製成的刮具）颳去眼裡的翳塵（比喻障礙）。完全憑藉巧妙的手法。叢林（指寺院）里整頓綱紀法令，必須是合適的人。全部的《大藏經》，是個墊腳石。那麼，墊個什麼呢？犀牛扇子，帶來遍地的清風。在此互相作為主賓，成就不可思議的變化。人人親自驗證摩醯眼（指濕婆神的眼睛，比喻智慧之眼），個個徹底明白正法輪（指佛法的正道）。山門，是圓融通達的門戶，完全敞開。獅子發出吼聲，須等待那個人到來。那麼，那個人是誰呢？喝一聲！拿起禪杖就進入。
長慶安禪師的法嗣
無錫南禪靜蓀慧禪師
是吳門程氏的兒子。年幼時投靠本郡法華寺的純白和尚剃度。到雲林寺拜見巨濤果和尚受具足戒。廣泛參訪各地的禪師。首先拜見憨初澹如等尊宿，之後到南禪寺，參拜長慶安禪師，得到他的認可。後來繼承了他的席位。乾隆甲辰年（1784年），退隱到蘇州的支硎山法音精舍。著有《禪宗心印》流傳於世。
佩璋璜禪師的法嗣
廬山瞻云素芳華禪師
上堂說法。昨夜絞盡腦汁，思考了一夜，作了一首不落俗套的法身頌。今天展示給大家。拿起拂塵說：『甲子乙丑，雙角麒麟。丙子丁卯，中午出現明星。庚子辛丑，獨戶出羣英。壬子癸丑，三週慶祝百歲。只有中心戊子己，不敢觸動，觸動就會有災禍。』於是吐出舌頭說：『忙著用琵琶半遮面，不讓人看見反而更風流。』
大曉徹禪師的法嗣（十人）
杭州天長天濤云禪師
是嘉定王氏的兒子。年輕時，依止豁崖和尚剃度。受具足戒后，廣泛參訪南北各地的宗師，見到大曉徹禪師，得到他的印可。繼承了香火。
【English Translation】 English version: 參 (Refers to Zen contemplation). Use a golden awl (a metal tool for scraping) to scrape away the nebula (metaphor for obstacles) in the eye. Rely entirely on skillful means. In the Sangha (monastery), rectifying the rules and regulations requires the right person. The entire Tripitaka (Buddhist canon) is a stepping stone. Then, a stepping stone to what? A rhinoceros fan brings a clear breeze across the land. Here, mutually acting as host and guest, accomplishing inconceivable transformations. Everyone personally verifies the Mahesvara eye (Shiva's eye, metaphor for the eye of wisdom), each thoroughly understands the Right Dharma Wheel (the correct path of the Buddha's teachings). The mountain gate is a portal of perfect understanding, wide open. The lion roars, awaiting his arrival. Then, who is he? A shout! He enters with his staff.
Successor of Chan Master Changqing An
Chan Master Jingsun Hui of Nanchan Temple in Wuxi
Was the son of the Cheng family of Wumen. In his youth, he took refuge with the Pure White monk of Fahua Temple in his county and was tonsured. He went to Yunlin Temple to receive the full precepts from Abbot Jutao Guo. He widely visited various Chan masters. First, he visited venerable masters such as Hanchu Danru, and then went to Nanchan Temple to visit Chan Master Changqing An, where he received his approval. Later, he succeeded his position. In the Jia Chen year of the Qianlong era (1784), he retired to the Fayin Hermitage on Mount Zhiqiong in Suzhou. He authored 'The Mind Seal of Chan Buddhism,' which is circulated in the world.
Successor of Chan Master Pei Zhanghuang
Chan Master Sufang Hua of Zhanyun Temple on Mount Lu
Ascended the Dharma seat. Last night, I racked my brains, thinking all night, and composed a verse that does not fall into the conventional praise of the Dharmakaya (Dharma body). Today, I present it to everyone. Raising the whisk, he said: 'Jiazi Yichou, a unicorn with two horns. Bingzi Dingmao, a bright star appears at noon. Gengzi Xinchou, a unique household produces outstanding talents. Renzi Guichou, a triple celebration of a hundred years. Only the central Wuzi Ji, dare not touch it, touching it will bring disaster.' Then he stuck out his tongue and said: 'Busily using the pipa to half-cover the face, not letting people see makes it even more charming.'
Successors of Chan Master Da Xiao Che (Ten people)
Chan Master Tiantao Yun of Tianchang Temple in Hangzhou
Was the son of the Wang family of Jiading. In his youth, he took refuge with Abbot Huoya and was tonsured. After receiving the full precepts, he widely visited masters of the north and south, and upon seeing Chan Master Da Xiao Che, he received his approval. He inherited the incense.
林金山天寧 小參。過得荊棘林。尚非是好手。何況死在平地。欲指你一個路頭。怎柰我王庫內。無如是刀。若總不恁么。露柱燈籠叫屈有分。事不得已。造個口業。甘心墮㧞舌犁耕。擊竹篦云。錢塘江上桃花水。蘇白堤邊楊柳風 小參。花枝爛漫。燕語呢喃。妙吉祥眉毛拖地。阿逸多鼻孔撩天。惟有東村王大哥。耳卓朔頭鬔松。不見天空地闊。不知春夏秋冬。終日飢餐渴飲。喚甕作鐘。水底懶撈明月。虛空好捉春風。任他晝夜滔滔水。今古奔流不向東 小參。三界無法。一性圓明。四大本空。六窗虛靜。三藏十二部故紙。一千七百則葛藤。提起也風行草偃。放下時海晏河清。白雲山谷原無我。黃葉飛空豈有心。師末年。退隱山陰善福庵。丙戌冬示疾。眾請醫。師卻之。眾請偈。乃笑曰。無偈便死不得耶。起坐如常。至臘月十九日。吉祥而逝。茶毗。頂骨不壞。塔于鎮江丹徒之南崗。
金陵佛國湛海宗禪師
貴州人 小參。西來意古佛心。晝見日夜見星。門前春水連溪綠。屋后青山色更新。靈云見桃。豁開正眼。香巖擊竹。磕破頂門。會則途中受用。不會則世諦流佈 小參。翻天關展地軸。紅爐焰里。六月冰生。赤日光中。三伏凍冽。露柱燈籠。昨夜三更。與墻壁石頭。商量個事。引得舜若多神。從空躍
【現代漢語翻譯】 現代漢語譯本 林金山天寧禪師小參： 即使能穿過佈滿荊棘的叢林，也算不上是高手，更何況是死在平坦的地上。我想為你指出一條道路，無奈我如來藏中，沒有這樣的刀。如果完全不這樣，那麼露柱和燈籠也會覺得委屈。事已至此，不得不造一些口業，甘心墮入拔舌地獄，受犁耕之苦。擊打竹篦說：『錢塘江上的桃花水，蘇白堤邊的楊柳風。』 小參：花枝爛漫，燕語呢喃。妙吉祥（文殊菩薩）眉毛拖地，阿逸多（彌勒菩薩）鼻孔朝天。只有東村的王大哥，耳朵聳拉，頭髮蓬鬆，看不見天空的廣闊，不知道春、夏、秋、冬。終日饑了就吃，渴了就喝，把水甕當作鐘。水底懶得去撈明月，虛空中喜歡捕捉春風。任憑晝夜江水滔滔，自古至今奔流不向東。 小參：三界沒有固定的法則，自性圓滿光明。四大皆空，六根清凈。三藏十二部經典不過是故紙，一千七百則公案只是葛藤。提起時，如風行草偃；放下時，則海晏河清。白雲山谷本來就沒有『我』，黃葉在空中飛舞，哪裡有什麼『心』呢？ 禪師晚年退隱於山陰（今浙江紹興）的善福庵。丙戌年（1286年）冬天生病，眾人請醫生，禪師拒絕了。眾人請他留下偈語，禪師笑著說：『沒有偈語就不能死嗎？』然後起身坐好，如平常一樣。到了臘月十九日，吉祥圓寂。火化后，頂骨完好無損，塔葬于鎮江丹徒的南崗。
金陵佛國湛海宗禪師 貴州人。小參：西來意（禪宗祖師西來之意）是古佛之心，白天看見太陽，夜晚看見星星。門前的春水與溪流相連，一片碧綠，屋后的青山，顏色清新。靈云禪師見桃花而開悟，豁開了正眼；香巖禪師擊竹而開悟，磕破了頂門。領會了，就在途中受用；不領會，就在世俗中流佈。 小參：翻天關，展地軸，在紅爐的火焰里，六月也能產生冰；在赤熱的陽光中，三伏天也感到寒冷。露柱和燈籠，昨夜三更，與墻壁石頭，商量了一件事，引得舜若多神（堅牢地神），從空中跳躍。
【English Translation】 English version Linjin Mountain Tianning - Short Sermon: Passing through a thorny forest is not yet the mark of a true master, let alone dying on flat ground. I want to point you to a path, but alas, in my royal treasury, there is no such sword. If it were not so, the pillar and the lantern would have reason to complain. Necessity compels me to create some karmic speech, willingly falling into the hell of tongue-plowing. Striking the bamboo whisk, he said: 'Peach blossom waters on the Qiantang River, willow winds along the Su Bai Causeway.' Short Sermon: Flowers are in full bloom, swallows chirp and murmur. Miaojixiang (Manjusri Bodhisattva) drags his eyebrows on the ground, Ayiduo (Maitreya Bodhisattva) points his nostrils to the sky. Only Wang, the elder brother from the eastern village, has drooping ears and disheveled hair, not seeing the vastness of the sky and earth, not knowing spring, summer, autumn, and winter. All day long, he eats when hungry and drinks when thirsty, using a water jar as a bell. Too lazy to fish for the bright moon in the water, fond of catching the spring breeze in the void. Let the river water surge day and night, flowing from ancient times to the present, never eastward. Short Sermon: The Three Realms have no fixed laws, the self-nature is perfectly enlightened. The Four Great Elements are fundamentally empty, the Six Windows are purely still. The Three Baskets and Twelve Divisions of scriptures are but old paper, the seventeen hundred koans are just entanglements. When raised, it is like the wind bending the grass; when put down, the sea is calm and the river is clear. In the white cloud valley, there is originally no 'I', how can there be 'mind' when yellow leaves fly in the sky? In his later years, the master retired to Shanfu Temple in Shanyin (present-day Shaoxing, Zhejiang). In the winter of Bingxu year (1286 AD), he fell ill. The monks asked for a doctor, but the master refused. The monks asked for a verse, and the master laughed and said, 'Can't I die without a verse?' Then he sat up as usual. On the nineteenth day of the twelfth month, he passed away peacefully. After cremation, his skull remained intact and was buried in a pagoda on Nangang in Dantu, Zhenjiang.
Chan Master Zhanhai Zong of Foguo Temple in Jinling A native of Guizhou. Short Sermon: The meaning of the Westward Journey (the meaning of the Zen patriarch's coming from the West) is the heart of the ancient Buddha, seeing the sun in the day and the stars at night. The spring water in front of the door is connected to the stream, all green, and the green mountains behind the house are fresh in color. Zen Master Lingyun attained enlightenment upon seeing peach blossoms, opening his true eye; Zen Master Xiangyan attained enlightenment upon striking bamboo, breaking open the top of his head. If you understand, you can enjoy it on the way; if you don't understand, it will spread in the mundane world. Short Sermon: Turning the Heavenly Gate and unfolding the Earth Axis, in the flames of the red furnace, ice can be produced in June; in the scorching sunlight, one feels cold in the hottest days of summer. The pillar and the lantern, at the third watch last night, discussed something with the walls and stones, attracting Shun Ruoduo God (firm earth deity) to leap from the sky.
出。側耳偷聆。問訊蒲團上瞌睡漢。也是眼見如盲。耳聽若聾 早參。霜風開戶牖。寒氣上蒲團。騎牛覓牛的。打入荒草。抱贓叫屈的。轉見不堪。香林此際。撥轉乾坤。廓清海宇。據款結案去也。以拄杖旋風打散。塔于月潭祖塔之旁。
鎮江金山江天滄洪注禪師
曬藏小參。牟尼珠人不識。如來藏里親收得。現前六柜。無非如來藏。牟尼珠。畢竟在那一櫃。眾中還有點得出者么。若點不出。金山不惜狼藉。不妨對眾打開。一任識取。卓杖云。急著眼。
金陵香林妙嚴隆禪師
早參。陀羅尼法。神妙章句。觀音普門。圓通妙旨。包括三藏。頓超十地。教外別傳。無字經偈。信受奉行。諸弟子迴向無上佛菩提。跛鱉盲龜跳梵天。稽首的依蘇悉帝 解夏。安居禁足。體遍十方。遊山玩水。了無軌跡。至於秋清月朗。暑退涼生。普天佛土。遍地禪關。伶俐漢就此承當。箇中人全身放下。更有奔南走北者。好與三十痛棒 早參。日食三餐。夜眠一覺。神通妙用。無不具足。更問如何若何。痛棒一頓打出。且道。香林還有為人處也無。良久云。知恩者少。
香林碧雲寶禪師
上堂。祖師印鐵牛機。印泥印水總全非。其他向上向下。末後最初。是甚熱碗鳴聲。今日山僧。終不拗直作曲。幸爾
【現代漢語翻譯】 現代漢語譯本： 出。側耳偷聽。問候蒲團上打瞌睡的人。也是眼見如同盲人，耳聽如同聾子。早參（僧人早課）。霜風吹開門窗，寒氣侵襲蒲團。騎著牛尋找牛的人，一頭扎進荒草之中；抱著贓物喊冤的人，更加顯得狼狽不堪。香林（寺名，此處指香林碧雲寶禪師）此時此刻，扭轉乾坤，廓清天下。根據實情結案了。用拄杖像旋風一樣打散，安放在月潭祖塔的旁邊。
鎮江金山江天滄洪注禪師
曬藏小參（禪師在曬經時的小參）。牟尼珠（梵語：mani，意為寶珠，此處指佛性）人不認識，如來藏（梵語：Tathāgatagarbha，指一切眾生皆具有的佛性）里親自收得。眼前的六個櫃子，無一不是如來藏、牟尼珠。究竟在哪一個櫃子里？各位當中還有能指出來的嗎？如果指不出來，金山（寺名，此處指江天滄洪注禪師）不惜大鬧一場，不妨當著大家打開，任憑你們辨識。舉起拄杖說：『睜大眼睛！』
金陵香林妙嚴隆禪師
早參（僧人早課）。陀羅尼法（梵語：dhāraṇī，總持之法，咒語），神妙的章句。《觀音普門品》（出自《妙法蓮華經》），圓滿通達的妙旨。包括三藏（經、律、論），頓超十地（菩薩修行的十個階段）。教外別傳（不立文字，直指人心），無字經偈（沒有文字的經文偈語）。信受奉行，諸位弟子迴向無上佛菩提（梵語：Anuttarā-samyak-saṃbodhi，無上的覺悟）。跛腳的鱉和瞎眼的烏龜跳上梵天。稽首禮拜蘇悉帝（梵語：Siddha，成就）。解夏（安居結束）。安居禁足，身體遍佈十方。遊山玩水，了無軌跡。到了秋高氣爽，暑氣消退，涼意漸生。普天之下都是佛土，遍地都是禪關。聰明人就在這裡承擔，開悟的人全身放下。還有那些奔南走北的人，應該打三十棒。早參（僧人早課）。一日三餐，一夜一覺，神通妙用，無不具備。還要問如何如何，痛打一頓趕出去。且說，香林（寺名，此處指香林妙嚴隆禪師）還有為人處世之道嗎？停頓片刻說：『知恩的人太少了。』
香林碧雲寶禪師
上堂（禪師講法）。祖師印鐵牛的機鋒，印在泥上、印在水上，總是不對。其他的向上向下，末後最初，是什麼熱碗發出的聲音？今天我這個山僧，終究不會把彎曲的東西硬掰直。幸好你們...
【English Translation】 English version: Out. Pricking up ears to eavesdrop. Greetings to the drowsy one on the futon. It's like seeing as if blind, and hearing as if deaf. Morning assembly. Frosty wind opens the doors and windows, cold air rises onto the futon. Those who ride the ox to seek the ox, plunge into the wilderness. Those who hold stolen goods and cry injustice, appear even more miserable. At this moment, Xianglin (temple name, referring to Zen Master Xianglin Biyun Bao) reverses the universe and clears the world. The case is settled according to the facts. Scatter it like a whirlwind with a staff, and place it beside the ancestral pagoda of Yue Tan.
Zen Master Jiangtian Canghong Zhu of Jinshan, Zhenjiang
Small assembly for drying scriptures. The Mani pearl (Sanskrit: mani, meaning jewel, referring to Buddha-nature) is not recognized by people, but personally received within the Tathagatagarbha (Sanskrit: Tathāgatagarbha, referring to the Buddha-nature inherent in all beings). The six cabinets before us are all Tathagatagarbha and Mani pearls. Which cabinet is it in? Is there anyone among you who can point it out? If you cannot point it out, Jinshan (temple name, referring to Zen Master Jiangtian Canghong Zhu) will not hesitate to make a scene, and might as well open it in front of everyone, allowing you to recognize it. Raising his staff, he said: 'Open your eyes wide!'
Zen Master Miaoyan Long of Xianglin, Jinling
Morning assembly. Dharani (Sanskrit: dhāraṇī, a method of holding, mantra) Dharma, miraculous verses. The 'Universal Gate Chapter of Avalokiteśvara' (from the 'Lotus Sutra'), the wonderful meaning of perfect understanding. Including the Tripitaka (Sutras, Vinaya, Shastras), instantly transcending the Ten Bhumis (ten stages of Bodhisattva practice). A special transmission outside the teachings (not establishing words, directly pointing to the human mind), sutra verses without words. Believe, accept, and practice, may all disciples dedicate this merit to unsurpassed Bodhi (Sanskrit: Anuttarā-samyak-saṃbodhi, unsurpassed enlightenment). A lame turtle and a blind tortoise jump to Brahma's heaven. Bowing in reverence to Siddha (Sanskrit: Siddha, accomplishment). Summer retreat ends. Dwelling in seclusion, the body pervades the ten directions. Wandering through mountains and rivers, without a trace. As autumn clears and the moon brightens, the heat recedes and coolness arises. The entire world is Buddha-land, and everywhere is a Zen gate. Clever people take on the responsibility here, enlightened people let go of everything. As for those who run north and south, they deserve thirty painful blows. Morning assembly. Three meals a day, one sleep a night, miraculous powers and wonderful functions, all are fully possessed. If you still ask how and what, beat them out with a painful blow. Furthermore, does Xianglin (temple name, referring to Zen Master Miaoyan Long) still have a way of dealing with people? Pausing for a moment, he said: 'Few are grateful.'
Zen Master Biyun Bao of Xianglin
Ascending the hall (Zen master giving a Dharma talk). The ancestral teacher's iron ox koan, stamping on mud, stamping on water, all are wrong. Other than upwards and downwards, the last and the first, what is the sound of the hot bowl? Today, this mountain monk will not force the crooked to be straight. Fortunately you...
諸人。個個眉橫鼻直。雖然如是。非非想天。有幾人腳踏實地。
金山江天超宗榮禪師
上堂。拈拄杖云。俱胝一指頭。一生用不盡。江天一橛頭。且道。幾生用得盡。若識得一指頭。便明得一橛頭。明得一橛頭。德山臨濟是他奴。歷代知識。天下老和尚。莫不總被他穿卻鼻孔。且道。山僧呢。卓一卓云。年來無力賴伊扶。
常州天寧定悟誠禪師
本郡陽湖人。於五峰山紹隆寺出家 上堂。舉楞嚴經云。見見之時。見非是見。見猶離見。見不能及。坐得眼中火出。走教腋底汗流。大地有同參。目前無異路。途中受用的。但能水草渾無欠。終日騎牛且覓牛。
常州天寧扶功明禪師
本郡周氏子。年弱冠。投修善庵凈玉師脫白。依金陵報恩圓具。遍歷諸方。后參大曉徹。遂受記莂。乾隆丙子。繼席天寧。乙未春。說菩薩戒竟。沐浴更衣而逝。凡上堂小參。不許記錄。故無傳焉。世壽五十九。塔全身於寺之北野。
常州天寧納川海禪師
上海徐氏子。依隆覺敷律師受具。遍參名宿。后參大曉徹之天寧。為火頭。一日大問。如何是萬法歸一。師以火叉呈之。大云。一歸何處。師云。燒火滿灶紅。大云。火盡灰飛時如何。師云。佛眼覷不見。大頷之。
常州天寧德洪圓
【現代漢語翻譯】 現代漢語譯本 諸位，你們個個眉毛橫長，鼻子豎直。即便如此，在非非想天（佛教用語，指三界天中最高的境界）又有幾個人能腳踏實地呢？
金山江天超宗榮禪師
上堂說法，拿起拄杖說：『俱胝（梵文，意為億）的一指頭，一生都用不完。江天的一截木頭，且說，幾生才能用完？』如果認識了這一指頭，便能明白那一截木頭。明白了那一截木頭，德山（唐代禪宗大師）和臨濟（唐代禪宗大師）就是他的奴僕。歷代的知識分子，天下的老和尚，沒有不被他穿透鼻孔的。且說，山僧我呢？』卓杖一下說：『年來無力，只能依賴它來扶持。』
常州天寧定悟誠禪師
是本郡陽湖人，在五峰山紹隆寺出家。上堂說法，引用《楞嚴經》說：『見見之時，見非是見，見猶離見，見不能及。』坐得眼中冒火，走得腋下流汗。大地有同參，目前無異路。途中受用的，只要水草充足，終日騎牛且覓牛。
常州天寧扶功明禪師
是本郡周氏之子，年少時在修善庵跟隨凈玉師剃度出家，在金陵報恩寺受具足戒。遍訪各地名師，后參拜大曉徹禪師，遂得到印可。乾隆丙子年（1756年）繼任天寧寺住持。乙未年（1775年）春，講完菩薩戒后，沐浴更衣而逝。凡是上堂說法和小參，都不允許記錄，所以沒有傳世之作。世壽五十九歲，全身塔葬在寺廟北面的曠野。
常州天寧納川海禪師
是上海徐氏之子，跟隨隆覺敷律師受具足戒。遍參各地名宿，后參拜大曉徹禪師的天寧寺，擔任火頭僧。一日，大曉徹禪師問道：『如何是萬法歸一？』納川海禪師拿起火叉呈給他看。大曉徹禪師問：『一歸何處？』納川海禪師說：『燒火滿灶紅。』大曉徹禪師問：『火盡灰飛時如何？』納川海禪師說：『佛眼也看不見。』大曉徹禪師點頭認可。
常州天寧德洪圓
【English Translation】 English version Everyone here has eyes and noses in the right place. Even so, how many people in the Realm of Neither Perception nor Non-Perception (the highest realm in the Three Realms in Buddhism) are truly grounded?
Zen Master Jiangtian Chaozong Rong of Jinshan
Ascending the Dharma hall, he raised his staff and said: 'Koti's (Sanskrit, meaning a crore or ten million) one finger, one can't use it up in a lifetime. Jiangtian's one stump of wood, tell me, how many lifetimes can one use it up?' If you recognize this one finger, then you can understand that one stump of wood. If you understand that one stump of wood, Deshan (Zen master of the Tang Dynasty) and Linji (Zen master of the Tang Dynasty) are his servants. Knowledgeable people of all ages, old monks all over the world, are all pierced through the nostrils by him. Now, what about this mountain monk?' He struck the ground once with his staff and said: 'In recent years, I have been weak and rely on it for support.'
Zen Master Dingwu Cheng of Tianning Temple, Changzhou
He was a native of Yanghu in this prefecture and left home at Shaolong Temple on Mount Wufeng. Ascending the Dharma hall, he quoted the Shurangama Sutra, saying: 'When seeing sees, seeing is not seeing; seeing is still apart from seeing; seeing cannot reach.' Sitting until fire comes out of your eyes, running until sweat flows from your armpits. The great earth has fellow practitioners, and there is no different path before your eyes. Those who enjoy the journey only need to ensure that water and grass are not lacking. All day long, they ride the ox while still searching for it.
Zen Master Fugong Ming of Tianning Temple, Changzhou
He was a son of the Zhou family in this prefecture. In his youth, he left home under Master Jingyu at Xiushan Hermitage and received full ordination at Bao'en Temple in Jinling. He traveled extensively to various places. Later, he visited Da Xiao Che and received his seal of approval. In the Bingzi year of the Qianlong reign (1756), he succeeded as abbot of Tianning Temple. In the spring of the Yiwei year (1775), after lecturing on the Bodhisattva precepts, he bathed, changed his clothes, and passed away. All his Dharma talks and small gatherings were not allowed to be recorded, so there are no surviving works. He lived to the age of fifty-nine, and his whole body was entombed in a pagoda in the northern wilderness of the temple.
Zen Master Nachuan Hai of Tianning Temple, Changzhou
He was a son of the Xu family in Shanghai and received full ordination under Lawyer Longjue Fu. He visited famous monks everywhere. Later, he visited Da Xiao Che at Tianning Temple and became a cook. One day, Da Xiao Che asked, 'What is the return of all dharmas to one?' The master presented him with a fire fork. Da said, 'Where does one return?' The master said, 'Burning fire fills the stove red.' Da said, 'What happens when the fire is exhausted and the ashes fly?' The master said, 'The Buddha's eye cannot see it.' Da nodded in approval.
Zen Master Dehong Yuan of Tianning Temple, Changzhou
禪師
本郡李氏子。髫年。閱法華經止止不須說我法妙難思。有省。便投天寧脫白。圓具后。參大曉徹。親炙數年。方吻合。繼席天寧。凡上堂小參。不許記錄。一日告眾云。三心不得。四大無家。便入寂。
自聞悅禪師法嗣
吳陵三昧見徹明禪師
金壇丁氏子 解制小參。火爐邊煆來的。銅頭鐵額。霜雪裡揀出的。玉骨冰心。既然。時至理彰。不免放一線道。南去北去。東去西去。濃陰不減來時路。添得黃鸝四五聲 據室。九龍溪口。叮公橋頭。有一句子。明歷歷光爍爍。諸佛覷不見。列祖夢不著。明上座。拈起也百穀風生。放下也千江水肅。驀喝一喝云。天上有星皆拱北。人間無水不朝東。
法南勝禪師法嗣(二人)
常熟普仁一輪月禪師
上堂。荊棘林中插足。須是其人。虛空背上游行。法輪大轉。塵塵剎剎。普現威光。物物頭頭。全彰正眼。破沙盆大家扶起。無文印信手拈來。不作奇特商量。亦非玄妙解會。若能直下無私。便見輝天鑒地。喝一喝。
常州商山恒悟際禪。禪師
宜興許氏子 開爐上堂。天之高。地之厚。滄海之深廣。品物之不齊。高懸古鏡。列萬象于臺前。橫按鏌鎁。截群機于句下。若夫透脫一路。累他達磨眼睛突出。彌勒口門笑破
【現代漢語翻譯】 現代漢語譯本 禪師
本郡李氏之子，年幼時，讀《法華經》，至『止止不須說，我法妙難思』（停止吧，停止吧，不必再說，我的佛法微妙難以思議）一句時有所領悟，便前往天寧寺出家。受具足戒后，參訪大曉禪師，徹底領悟。親近數年，方才意氣相投。之後繼承天寧寺住持之位。凡是上堂說法、小參，都不允許記錄。一日，告訴眾人說：『三心不可得，四大皆無家。』便入寂（圓寂）。
自聞悅禪師的法嗣
吳陵三昧見徹明禪師
金壇丁氏之子。解制小參時說：『火爐邊鍛煉出來的，銅頭鐵額；霜雪裡挑選出來的，玉骨冰心。既然時機成熟，道理彰顯，不免放一線生機。南去北去，東去西去，濃陰不減來時路，添得黃鸝四五聲。』佔據住持之位，在九龍溪口、叮公橋頭，有一句話，明明白白，光彩照人，諸佛也看不見，列祖也夢不到。明上座，拈起它，百穀生風；放下它，千江水肅。』驀然一喝，說：『天上有星皆拱北，人間無水不朝東。』
法南勝禪師的法嗣（二人）
常熟普仁一輪月禪師
上堂說法：『荊棘林中插足，必須是那個人。虛空背上翻筋斗，法輪大轉。塵塵剎剎（指極多的世界），普現威光；物物頭頭，全彰正眼。破沙盆大家扶起，無文印信手拈來。不作奇特商量，亦非玄妙解會。若能直下無私，便見輝天鑒地。』喝一喝。
常州商山恒悟際禪師
宜興許氏之子。開爐上堂說法：『天之高，地之厚，滄海之深廣，品物之不齊。高懸古鏡，羅列萬象于臺前；橫按鏌鎁（古代寶劍名），截斷群機于句下。若夫透脫一路，累他達磨（菩提達摩）眼睛突出，彌勒（彌勒菩薩）口門笑破。』
【English Translation】 English version Zen Master
A son of the Li family from this district. As a child, when reading the Lotus Sutra, he had an awakening at the line, 'Stop, stop, there is no need to speak; my Dharma is subtle and difficult to fathom.' He then went to Tianning Temple to become a monk. After receiving full ordination, he visited Zen Master Daxiao and had a thorough understanding. After several years of close association, they were in complete accord. Later, he succeeded to the abbotship of Tianning Temple. Whenever he gave Dharma talks or held small group meetings, he did not allow records to be taken. One day, he told the assembly, 'The three minds are unattainable, the four great elements have no home.' Then he entered nirvana (passed away).
A Dharma heir of Zen Master Ziwen Yue
Zen Master Sanmei Jian Cheming of Wuling
A son of the Ding family from Jintan. During a small group meeting at the end of the retreat, he said, 'Forged by the furnace fire, with a copper head and iron forehead; selected from the frost and snow, with jade bones and an ice heart. Since the time has come and the principle is manifest, it is inevitable to release a line of life. Going south and going north, going east and going west, the dense shade does not diminish the path of arrival, adding four or five orioles.' Occupying the abbot's seat, at the mouth of Nine Dragon Creek and the head of Dinggong Bridge, there is a sentence, clear and bright, shining brilliantly, that all Buddhas cannot see and all ancestors cannot dream of. Zen Master Ming, picking it up, a wind arises in the hundreds of valleys; putting it down, the waters of a thousand rivers are still.' Suddenly shouting, he said, 'The stars in the sky all bow to the North Star, and the water on earth all flows east.'
Dharma heirs of Zen Master Fa Nansheng (two people)
Zen Master Yilun Yue of Puren Temple in Changshu
Ascending the Dharma hall, he said, 'To set foot in a thicket of thorns, one must be that person. To somersault on the back of emptiness, the Dharma wheel turns greatly. In every dust mote and every kshetra (Buddha-field), universal light manifests. In every object and every head, the true eye is fully revealed. Everyone helps to pick up the broken sand bowl, and the wordless seal is taken in hand. Not making strange discussions, nor profound interpretations. If one can be directly selfless, then one will see the brilliance illuminating heaven and earth.' He shouted once.
Zen Master Hengwu Ji of Shangshan Temple in Changzhou
A son of the Xu family from Yixing. Ascending the Dharma hall at the opening of the furnace, he said, 'The height of the sky, the thickness of the earth, the depth and breadth of the ocean, the unevenness of things. Hanging high the ancient mirror, arranging all phenomena before the platform; holding horizontally the Moye (ancient sword), cutting off all opportunities beneath the phrase. As for the path of thorough release, it troubles Bodhidharma's eyes to bulge out and causes Maitreya's mouth to break open with laughter.'
。千手大悲。摸索不著。大智文殊。測度不出。只有街頭石敢當。風吹不入。雨打不濕。守呆呆地。卻較些子。雖然。要悟則易。要迷則難。火爐頭無賓主話。總不許動著。若動著則禍生。
正宗道禪師法嗣
江西瞻云萬云岫禪師
上堂。三日已前。在後堂寮。未曾減一絲毫。三日已后。據方丈位。未曾增一絲毫。不增不減。前後際斷。直下踢倒人我山。豎起智慧幢。不被名相轉移。不逐時節遷變。東涌西沒。隨緣自在。是乃諸佛菩薩。同得阿耨多羅三藐三菩提。是名無諍三昧 說戒上堂。向上一路。千聖不傳。而佛佛同證。宗乘一唱。三藏絕詮。而法法全彰。道遠乎哉。拄杖頭孤迥迥。縱橫得妙。聖遠乎哉。眉睫上圓陀陀。殺活自由。所貴當人直下構去。則透頂透底。無欠無餘。說什麼一不殺生二不偷盜。不消咳嗽一聲。百雜碎也。其或立功勛存知見。則波羅提木叉。誰敢動著一絲毫。何故。修證即不無。染污即不得。
德山海禪師法嗣
錢塘鹽官薦福秀崖春禪師
上堂。擬心即錯。動念即乖。直饒火爐頭會得無賓主話。也只空費了許多漿水錢。稍知原委底。著著有出身之路。化鈍鐵作良金。镕頑銅成法器。妙手雖彰。歸根得旨。猶未許在。且道。薦福具何眼目。
果
【現代漢語翻譯】 現代漢語譯本：千手大悲（觀音菩薩的千手象徵救度眾生），摸索不著。大智文殊（文殊菩薩代表智慧），測度不出。只有街頭的石敢當（一種鎮邪的石碑），風吹不入，雨打不濕，守呆呆地，卻較好些。雖然，要悟則易，要迷則難。火爐頭無賓主話，總不許動著，若動著則禍生。
正宗道禪師法嗣
江西瞻云萬云岫禪師
上堂。三日已前，在後堂寮，未曾減一絲毫。三日已后，據方丈位，未曾增一絲毫。不增不減，前後際斷，直下踢倒人我山，豎起智慧幢，不被名相轉移，不逐時節遷變。東涌西沒，隨緣自在。是乃諸佛菩薩，同得阿耨多羅三藐三菩提（無上正等正覺）。是名無諍三昧。 說戒上堂。向上一路，千聖不傳，而佛佛同證。宗乘一唱，三藏絕詮，而法法全彰。道遠乎哉？拄杖頭孤迥迥，縱橫得妙。聖遠乎哉？眉睫上圓陀陀，殺活自由。所貴當人直下構去，則透頂透底，無欠無餘。說什麼一不殺生二不偷盜，不消咳嗽一聲，百雜碎也。其或立功勛存知見，則波羅提木叉（戒律），誰敢動著一絲毫。何故？修證即不無，染污即不得。
德山海禪師法嗣
錢塘鹽官薦福秀崖春禪師
上堂。擬心即錯，動念即乖。直饒火爐頭會得無賓主話，也只空費了許多漿水錢。稍知原委底，著著有出身之路。化鈍鐵作良金，镕頑銅成法器。妙手雖彰，歸根得旨，猶未許在。且道，薦福具何眼目？
果
【English Translation】 English version: The thousand hands of Great Compassion (Avalokiteśvara's thousand hands symbolizing saving sentient beings) cannot grasp it. The great wisdom of Mañjuśrī (Mañjuśrī Bodhisattva representing wisdom) cannot fathom it. Only the stone guardian at the street corner remains, impervious to wind and rain, standing there dully, yet it is somewhat better. Although, to awaken is easy, to be deluded is difficult. At the head of the stove, there is no talk of host and guest, and no movement is allowed. If there is movement, disaster will arise.
Successor of Zen Master Zhengzongdao
Zen Master Wan Yunxiu of Zhan Yun, Jiangxi
Entering the hall: Three days ago, I was in the rear hall, not diminishing a single hair. Three days later, I occupy the abbot's seat, not increasing a single hair. Neither increasing nor decreasing, the past and future are cut off. Directly kick down the mountain of self and others, erect the banner of wisdom, not being transferred by names and forms, not changing with the seasons. Emerging in the east and disappearing in the west, being at ease with conditions. This is how all Buddhas and Bodhisattvas attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). This is called the Samadhi of Non-Contention. Speaking on precepts in the hall: The path upwards is not transmitted by a thousand sages, yet all Buddhas equally realize it. Once the Zen school proclaims, the three baskets of scriptures are completely explained, and all dharmas are fully manifested. Is the Way far away? The head of the staff stands alone, wonderfully free in all directions. Is the Sage far away? The eyebrows are round and complete, with freedom over life and death. What is valued is that the person directly engages, penetrating from top to bottom, without lack or excess. What need is there to speak of 'one does not kill, two does not steal'? Not even a cough is needed, and everything is shattered. If one establishes merit and clings to views, then who dares to touch the Pratimoksha (code of monastic rules) even a hair's breadth? Why? Cultivation and realization are not absent, but defilement is not allowed.
Successor of Zen Master Deshanhai
Zen Master Xiuya Chun of Jianfu Temple, Yanguan, Qiantang
Entering the hall: To contemplate is wrong, to stir a thought is to err. Even if one understands the talk of no host and guest at the head of the stove, it is only wasting a lot of rice water money. Those who slightly know the origin have a way out in every step. Transforming dull iron into fine gold, melting stubborn copper into Dharma vessels. Although skillful hands are manifest, returning to the root and attaining the essence is still not permitted. Tell me, what eyes does Jianfu possess?
Result
宏德禪師法嗣
江西頭陀微彩星禪師
入院。四山圍繞。樓閣重開。入門一句。不用安排。喝一喝。便入。
佛泉安禪師法嗣
京都大覺月天寬禪師
上堂。豁開戶牖。萬象歷然。明頭也合。暗頭也合。因甚世尊三昧。迦葉不知。一步較易。兩步較難。縱然劍刃上橫身。冰棱上走馬。只解瞻前不解顧后。且道。誵訛在甚麼處。良久云。無人知此意。令我憶南泉 中秋。打開普光藏。吾無隱乎爾。有權有實。有照有用。木樨薰破山谷鼻孔。正好修行。正好供養。直饒拂袖便行。王老師猶少機關在 立春。僧問。如何是道。師云。如何是道。僧云。問大道。師云。此去京都六十里。云學人會也。師云。猶隔九關在。乃云。冰河焰發。碓嘴花開。黑漆拄杖生頭角。不萌枝上吐奇葩。木童嶺上歌無盡。石女溪邊笑轉賒。且道。笑個甚麼。不解風從何處起。吹開無數白楊花 晚參。清秋氣爽西風急。吹破虛空露一竅。燈籠揚聲。露拄發笑。且道。笑個甚麼。良久云。手執夜明符。幾個知天曉。呵呵。
粹如純禪師法嗣
京都覺生徹悟醒禪師
參萬壽純有省。受心印。首住廣通。足不出寺十五年。凡求指示者。以寸香為度。后奉 命。住覺生寺。道益高而望益重 起七。佛性誰
【現代漢語翻譯】 現代漢語譯本 宏德禪師的法嗣
江西頭陀微彩星禪師
入院。四面環山，樓閣重新修葺。入門一句，不用安排。喝一聲，便入。
佛泉安禪師的法嗣
京都大覺月天寬禪師
上堂。豁然打開門窗，萬象歷歷在目。從光明處看也契合，從黑暗處看也契合。為什麼世尊的三昧（指深奧的禪定），迦葉（釋迦牟尼十大弟子之一，以頭陀苦行著稱）卻不知道？走一步容易，走兩步就難了。縱然能在劍刃上橫身，在冰棱上跑馬，也只懂得瞻前，不懂得顧后。那麼，錯誤究竟在哪裡呢？良久說道：『無人知曉此意，讓我想起了南泉（唐代禪師普愿）。』中秋節，打開普光藏（比喻佛法的智慧寶藏），我沒有對你們隱藏什麼。有權巧方便，有真實智慧，有觀照，有作用。桂花的香氣熏破了山谷的鼻孔，正是修行，正是供養的好時候。即使拂袖而去，王老師（指禪師自己）還是少了些機關（指禪機）。立春時，有僧人問：『什麼是道？』禪師說：『什麼是道？』僧人說：『問的是大道。』禪師說：『從這裡到京都還有六十里。』僧人說：『學人明白了。』禪師說：『還隔著九重關卡。』於是說：『冰河裡燃起火焰，碓嘴上開出鮮花。黑漆的拄杖生出頭角，不發芽的樹枝上吐出奇異的花朵。木童在山嶺上唱著無盡的歌，石女在溪邊笑著更加歡暢。』那麼，笑的是什麼呢？不明白風從哪裡吹來，吹開了無數的白楊花。晚參時，清秋氣爽，西風急勁，吹破虛空，露出一個竅。燈籠發出聲音，露柱（寺廟中露天柱子）發出笑聲。那麼，笑的是什麼呢？良久說道：『手執夜明符（比喻佛法），有幾個人知道天亮了。』呵呵。
粹如純禪師的法嗣
京都覺生徹悟醒禪師
參萬壽純禪師有所領悟，接受了心印。最初住在廣通寺，足不出寺十五年。凡是請求指示的人，以燒完一寸香的時間為限。後來奉命住在覺生寺，道行越高，聲望越重。起七（禪宗修行用語，指禪七開始）。佛性是誰？
【English Translation】 English version Successor of Chan Master Hongde
Chan Master Weicai Xing of Jiangxi Toutuo
Entering the monastery. Surrounded by four mountains. The pavilions are rebuilt. The entrance phrase, no need to arrange. A shout, and then enter.
Successor of Chan Master Foquan An
Chan Master Yuetian Kuan of Dajue Temple in the Capital
Entering the hall. The doors and windows are wide open, and all phenomena are clearly visible. It fits from the bright side, and it fits from the dark side. Why doesn't Kashyapa (one of the ten major disciples of Shakyamuni, known for his ascetic practices) know the Samadhi (profound state of meditation) of the World Honored One (Buddha)? Taking one step is easy, taking two steps is difficult. Even if one can lie across a sword's edge or ride a horse on an ice ridge, one only knows how to look forward and not backward. So, where is the error? After a long silence, he said, 'No one knows this meaning, which reminds me of Nanquan (Chan master Pǔyuàn of the Tang Dynasty).' On the Mid-Autumn Festival, open the Puguang Treasury (metaphor for the wisdom treasure of the Dharma), I have hidden nothing from you. There are expedient means, there is true wisdom, there is contemplation, there is function. The fragrance of osmanthus permeates the noses of those in the mountain valleys, it is a good time for practice, a good time for offering. Even if one leaves with a flick of the sleeve, Teacher Wang (referring to the Chan master himself) still lacks some mechanisms (referring to Chan opportunities). On the Beginning of Spring, a monk asked, 'What is the Dao?' The master said, 'What is the Dao?' The monk said, 'I am asking about the Great Dao.' The master said, 'It is sixty miles from here to the capital.' The monk said, 'This student understands.' The master said, 'There are still nine barriers to cross.' Then he said, 'Flames erupt in the ice river, flowers bloom on the mortar pestle. The black lacquer staff grows horns, and strange flowers bloom on the non-sprouting branches. The wooden boy sings endless songs on the ridge, and the stone woman laughs even more joyfully by the stream.' So, what are they laughing at? Not understanding where the wind comes from, blowing open countless poplar flowers. During the evening meditation, the autumn air is crisp, and the west wind is strong, blowing through the void, revealing an aperture. The lantern makes a sound, and the dew pillar (outdoor pillar in a temple) laughs. So, what are they laughing at? After a long silence, he said, 'Holding the night-illuminating talisman (metaphor for the Dharma), how many people know that dawn has arrived?' Ha ha.
Successor of Chan Master Cui Ru Chun
Chan Master Chewu Xing of Juesheng Temple in the Capital
Had an awakening after studying with Chan Master Wanshou Chun, and received the mind seal. Initially resided at Guangtong Temple, not leaving the temple for fifteen years. Anyone seeking instruction was limited to the time it took to burn an inch of incense. Later, he was ordered to reside at Juesheng Temple, his virtue increased, and his reputation grew. Beginning of the Seven (term used in Chan Buddhism, referring to the beginning of a Chan retreat). Whose is the Buddha-nature?
無。佛性誰有。三咬不見骨。一舉四十九。師子野干鳴。野干師子吼。咄咄咄。夜半日輪紅。面南看北斗 解七。舉禪板云。蒲團坐斷古今。腳跟踏結佛祖。火爐頭不容片雪。長空里任布重云。恁么是去。變大地作黃金。供養上座。如其不是。吃水也須防噎。須知悉達太子。夜睹明星。見大地眾生。齊成正覺。大似棄海認浮漚。調達老。墮身在地獄。如比邱入三禪樂。也是乞兒見小利。大力魔王。當時若解道個我待眾生界盡。乃至無有眾生名字。亦不發菩提心。卻不妨始終丈夫。廣額屠兒。放下屠刀便了。更說甚我是千佛一數。好人不肯做。定要屎里臥。雖然。山僧說卻說得一丈。行尚行不得一尺。山僧固不肯諸子。諸子尤不肯山僧。且作么生。置禪板云。得饒人處且饒人。
聞學禪師法嗣
杭州天目旅亭會禪師
嘉善張氏子。參東魯法師。令看東山水上行話。遍參十載。一日在崇福禪堂。聞雨聲打失鼻孔。乃趨見聞學定。機緣相契。遂記莂焉 上堂。半生抱拙水云鄉。自覺冰霜已慣嘗。今日慚惶繼祖席。了無一法可商量。既無一法商量。作么生與諸師。趁個時節。好云迎嘵日。無物不風光 佛誕小參。身口意清凈。是名佛出世。身口意不清凈。是名佛滅度。正當恁么時。還有釋迦老子么。良久云
【現代漢語翻譯】 現代漢語譯本 誰有佛性？（佛性是指眾生本具的覺悟的可能性） 『三咬不見骨』，（指非常容易的事情）『一舉四十九』，（指迅速而徹底地完成任務） 師子（獅子）在曠野中吼叫，野干（一種野獸）也跟著鳴叫。 野干（一種野獸）學師子（獅子）吼叫。 咄咄咄！（表示驚歎或不以為然） 夜半時分，卻見紅日當空；面向南方，卻要去看北斗星。（比喻顛倒錯亂，不合常理） 解七。（禪宗術語，指禪七結束） 舉起禪板說：『蒲團坐斷古今，腳跟踏結佛祖。火爐頭不容片雪，長空里任布重云。』 那麼，什麼是『去』呢？將大地變為黃金，供養各位上座。（上座指寺院中資歷較深的僧人）如果不是這樣，喝水也要小心被噎著。 須知悉達太子（釋迦牟尼佛未成道前的名字），夜睹明星，見大地眾生，齊成正覺。（正覺指完全的覺悟） 這很像是拋棄大海，卻去認取浮漚（水泡）。調達（提婆達多，釋迦牟尼佛的堂弟，後背叛佛教）老，墮身在地獄。 如同比丘（出家修行的男子）入三禪樂（禪定中的喜樂），也像是乞丐見到小小的利益。 大力魔王，當時如果懂得說『我等待眾生界盡，乃至沒有眾生的名字，也不發菩提心（覺悟之心）』，卻不妨始終是個大丈夫。 廣額屠兒，放下屠刀便了，還說什麼我是千佛一數？好人不做，偏要臥在屎里。 雖然如此，山僧（謙稱，指說話的僧人自己）說起來說得有一丈遠，做起來卻連一尺也做不到。山僧本來就不贊同各位，各位尤其不贊同山僧。那麼，該怎麼辦呢？ 放下禪板說：『得饒人處且饒人。』 聞學禪師法嗣 杭州天目旅亭會禪師 嘉善張氏之子，參訪東魯法師，令其參看東山水上行話。遍參十年，一日在崇福禪堂，聽聞雨聲，忽然開悟。於是前去拜見聞學禪師，機緣相合，遂得到聞學禪師的認可。 上堂說法：『半生抱拙水云鄉，自覺冰霜已慣嘗。今日慚惶繼祖席，了無一法可商量。』 既然沒有什麼可以商量，那麼該如何與各位同參道友，趁著這個時節，好讓彩雲迎接初升的太陽，萬物都充滿風光呢？ 佛誕小參：『身口意清凈，是名佛出世；身口意不清凈，是名佛滅度。』 正當這個時候，還有釋迦老子（指釋迦牟尼佛）嗎？ 良久云：
【English Translation】 English version Who possesses Buddha-nature? (Buddha-nature refers to the inherent potential for enlightenment in all beings) 'Three bites, no bone seen' (referring to something very easy), 'One lift, forty-nine' (referring to completing a task quickly and thoroughly). The lion roars in the wilderness, and the jackal (a type of wild animal) also cries out. The jackal (a type of wild animal) imitates the lion's roar. Tut, tut, tut! (expressing surprise or disapproval) In the middle of the night, a red sun is seen; facing south, one looks for the Big Dipper. (a metaphor for being upside down and illogical) 解七 (jie qi). (Zen term, referring to the end of a Zen retreat) Raising the Zen board, he said: 'The meditation cushion has cut off the past and present, the heels have firmly trodden on the Buddhas and Patriarchs. The top of the stove cannot tolerate a single snowflake, the vast sky allows heavy clouds to spread.' So, what is 'going'? Transforming the earth into gold to offer to all the senior monks (上座, refers to senior monks in the temple). If it is not so, one must be careful of choking even when drinking water. Know that Prince Siddhartha (釋迦牟尼佛's name before enlightenment), saw the morning star at night and saw all beings on earth simultaneously attain perfect enlightenment (正覺, perfect enlightenment). This is much like abandoning the ocean and recognizing floating bubbles (浮漚). Old Devadatta (提婆達多, 釋迦牟尼佛's cousin, who later betrayed Buddhism), fell into hell. Like a Bhikkhu (出家修行的男子, a male who has left home to practice) entering the joy of the third Dhyana (禪定中的喜樂, joy in meditation), it is also like a beggar seeing a small profit. The Great Demon King, if he had understood at that time to say, 'I wait until the realm of beings is exhausted, and even if there is no name of beings, I will not generate Bodhicitta (菩提心, the mind of enlightenment),' it would not prevent him from being a great man from beginning to end. The broad-browed butcher, put down the butcher knife and that's it, why say I am one of the thousand Buddhas? Refusing to be a good person, insisting on lying in excrement. Although, this mountain monk (謙稱, humble term, referring to the speaking monk himself) speaks of it a zhang (丈, a unit of length) away, but cannot practice even a chi (尺, a unit of length). This mountain monk originally does not agree with you all, and you all especially do not agree with this mountain monk. So, what should be done? Putting down the Zen board, he said: 'Where it is possible to forgive, then forgive.' Successor of Zen Master Wenxue Zen Master Luting Hui of Tianmu, Hangzhou The son of the Zhang family of Jiashan, he visited Dharma Master Donglu, who instructed him to contemplate the 'Dongshan Water Walking' story. After visiting various teachers for ten years, one day in the Chongfu Zen Hall, he suddenly became enlightened upon hearing the sound of rain. He then went to see Zen Master Wenxue, and their encounter was harmonious, so he received Zen Master Wenxue's approval. Ascending the hall to preach: 'Half a lifetime embracing clumsiness in the land of water and clouds, I feel I have grown accustomed to ice and frost. Today, I succeed the ancestral seat with shame and trepidation, there is absolutely no Dharma to discuss.' Since there is nothing to discuss, how can I, together with all fellow practitioners, take advantage of this season, so that colorful clouds welcome the rising sun, and all things are full of splendor? Small Dharma talk on the Buddha's Birthday: 'Purity of body, speech, and mind is called the Buddha's appearance in the world; impurity of body, speech, and mind is called the Buddha's passing into Nirvana.' At this very moment, is there still an old Shakyamuni (指釋迦牟尼佛, referring to Shakyamuni Buddha)? After a long silence, he said:
。從今醜惡難遮掩。路上行人口似碑。
在權衡禪師法嗣
方塔平川舟禪師
上堂。拈拄杖云。豎窮三際而無內。含褁十虛而無外。入一微塵而非小。盈滿六合而非大。復舉善財入彌勒樓閣因緣。師云。彈指一聲。善財便得入重重樓閣。適來山僧撾鼓升堂。汝諸仁得入也未。若未得個入處。應須得個出處始得。或有問學人。入也未入。何云出耶。向伊道。待慈氏下生。更為說破 小參。雲散長空凈。崔巍萬八峰。聲聲紫燕語。擬欲寄飛鴻。者是我在老人寄示語也。此四句中。有一句全照全用全縱全奪。若人檢點得出。參學事畢。
天慧徹禪師法嗣(八人)
揚州高旻了凡聖禪師
浙江海寧薛氏子。與友人張永昌。往衢州居洞。復投慧初和尚剃染。永昌。名世空。同師參方。夜坐石城橋上。遇遊俠三四人。以鐵棒打師曰。好和尚不打坐。打坐不是好和尚。師聞。覺有所入。后參崇福怡然和尚。時天慧徹。居首座。徴竹篦子話。師云。摩醯首羅三隻眼。座云。𨚗個是正眼。師喝一喝。一日睹露柱。便知情與無情悉皆成佛。即呈所得座云。子大事了畢矣。遂付衣拂 解七小參。一期之中。九七之內。言不蓋覆。語不囊藏。倘獲知音。將大海來。盛取大海去也。知我法門。有如此廣大。
【現代漢語翻譯】 現代漢語譯本： 從今以後，我的醜惡之處難以再被掩蓋。走在路上的人，他們的議論就像墓碑一樣沉重地壓著我。
在權衡禪師的法嗣中：
方塔平川舟禪師
上堂說法時，拿起拄杖說：『向上追溯到過去、現在、未來三世，也找不到它的內部；包含覆蓋整個十方虛空，也找不到它的外部。進入一粒微塵之中，它並不顯得渺小；充滿整個宇宙，它也不顯得巨大。』又舉了善財童子進入彌勒（Maitreya，未來佛）樓閣的因緣故事。禪師說：『彈指一聲，善財童子便得以進入重重樓閣。適才我這個山僧敲鼓升座，你們各位是否也進入了呢？如果還沒有找到進入之處，就必須先找到一個出去之處才行。』或者有人問學人：『進入了還是沒有進入？』又該如何說『出』呢？就對他說：『等待慈氏菩薩（Maitreya，未來佛）下生時，再為你詳細解說。』 小參時說：『雲彩消散，長空一片澄凈，崔巍聳立著萬八千座山峰。聲聲紫燕的鳴叫，似乎想要寄託飛鴻傳遞訊息。』這是我在老人那裡得到的偈語。這四句中，有一句完全是照用、完全是縱任、完全是奪取。如果有人能夠檢查出來，那麼參學之事就完畢了。
天慧徹禪師的法嗣（八人）：
揚州高旻寺了凡聖禪師
是浙江海寧薛氏的兒子。與友人張永昌一同前往衢州居住在山洞中，後來又投奔慧初和尚剃度出家。張永昌，法名世空，與禪師一同參訪各地。夜晚坐在石城橋上，遇到三四個遊俠，用鐵棒毆打禪師說：『好和尚不好好打坐，打坐的不是好和尚。』禪師聽后，覺得有所領悟。後來參訪崇福寺怡然和尚，當時天慧徹禪師擔任首座，徵詢關於竹篦子的話頭。禪師說：『摩醯首羅（Maheśvara，印度教主神濕婆的別名）有三隻眼。』首座問：『哪一個是正眼？』禪師大喝一聲。一日，禪師看到露柱，便領悟到有情和無情眾生都能夠成佛，於是將自己的領悟呈給天慧徹禪師。天慧徹禪師說：『你已經了結大事了。』於是將衣拂傳授給他。 解七小參時說：『在一個禪七之中，四十九天之內，言語不遮掩，話語不隱藏。如果能夠遇到知音，即使用大海來盛取大海，也是可以的。要知道我的法門，有如此的廣大。』
【English Translation】 English version: From now on, my ugliness is difficult to conceal. The people walking on the road, their discussions are like tombstones heavily pressing down on me.
Among the Dharma heirs of Chan Master Quanheng:
Chan Master Zhou of Fangta Pingchuan
Ascending the hall and holding up his staff, he said: 'Tracing back to the three periods of past, present, and future, there is no inside; containing and covering the entire ten directions of space, there is no outside. Entering a single mote of dust, it does not appear small; filling the entire universe, it does not appear large.' He also cited the story of Sudhana's (善財童子) entry into the Maitreya's (彌勒) pavilion. The Chan Master said: 'With a snap of the fingers, Sudhana was able to enter the layers upon layers of pavilions. Just now, this mountain monk ascended the hall after striking the drum, have you all entered? If you have not yet found a place to enter, you must first find a place to exit.' Or someone might ask a student: 'Have you entered or not?' And how should one speak of 'exiting'? Then tell him: 'Wait until Maitreya (慈氏菩薩) descends to be reborn, and I will explain it to you in detail.' During the small assembly, he said: 'Clouds dissipate, the long sky is clear, and ten thousand eight thousand peaks stand tall and majestic. The voices of the purple swallows seem to want to entrust the flying geese to deliver messages.' These are the verses I received from the old man. In these four lines, there is one line that is completely illuminating and using, completely indulgent, and completely seizing. If someone can examine it, then the matter of studying Chan is completed.
The Dharma heirs of Chan Master Tianhui Che (天慧徹) (eight people):
Chan Master Liao Fan Sheng (了凡聖) of Gaomin Temple (高旻寺) in Yangzhou
He was the son of the Xue family of Haining, Zhejiang. Together with his friend Zhang Yongchang, he went to Quzhou to live in a cave, and later he joined the monk Huichu (慧初) to be tonsured and ordained. Zhang Yongchang, Dharma name Shikong (世空), visited various places with the Chan Master. Sitting on the Stone City Bridge at night, they encountered three or four wandering knights who beat the Chan Master with iron rods, saying: 'A good monk does not sit in meditation properly, and those who sit in meditation are not good monks.' Upon hearing this, the Chan Master felt some understanding. Later, he visited Chan Master Yiran (怡然) of Chongfu Temple (崇福寺). At that time, Chan Master Tianhui Che (天慧徹) was the head seat and inquired about the topic of the bamboo staff. The Chan Master said: 'Maheśvara (摩醯首羅) has three eyes.' The head seat asked: 'Which one is the correct eye?' The Chan Master shouted loudly. One day, the Chan Master saw a pillar and realized that sentient and non-sentient beings could all become Buddhas, so he presented his understanding to Chan Master Tianhui Che (天慧徹). Chan Master Tianhui Che (天慧徹) said: 'You have completed the great matter.' So he passed on the robe and whisk to him. During the small assembly at the end of the seven-day retreat, he said: 'Within a Chan retreat, within forty-nine days, words are not concealed, and speech is not hidden. If one can meet a kindred spirit, even using the ocean to contain the ocean is possible. Know that my Dharma gate is so vast.'
如此坦蕩。若是持缽盂底漢。焉知他家笊籬大小。杓柄長短。驀拈拄杖云。能有幾人不喚作拄杖。卓一卓。又能有幾人喚作拄杖。擲杖歸丈室 起七。古之今之。若佛若祖。檢點將來。不無三錯。第一錯不合投師出家。第二錯不合參方行腳。第三錯不合打七參禪。若免得者三個錯字。不妨橫眠倒臥。鼓腹謳歌。倘或佇思停機。高旻與諸人將錯就錯去也。擊禪板云。起 晚參。大盡三十日。小盡二十九。會得箇中意。面南看北斗。拈拄杖。卓一卓云。是大神咒。是大明咒。是無上咒。是無等等咒。拄杖卓著方磚。因甚東海龍王頭疼。復卓一卓云。一雨普注 早參。三岔河畔有一物。豎窮三際。天中塔下有一物。橫遍十方。更有一物。在洋子之北。歐公之南。名喧宇宙。聲振大千。且道。是甚麼物。設或道得。大有我在 早參。昨朝入城。行路辛苦。夜間一覺。直至五板。忽然醒來。憶得無夢無想。主人公在甚麼處話。特特舉似諸人。仲冬猶寒。恭惟大眾萬福 早參。春風如刀。春雨如膠。盡大地人。在泥水裡。頭出頭沒。惟有赤肉團上無位真人。略較些子。驀召大眾。要知臨濟大師落處么。遂展手云。一夜落花雨。滿溪流水香 解夏。壁角頭破草鞋𨁝跳。塞卻金剛神鼻孔。若人識得。千里同風。其或未然。山僧為諸人說
{ "translations": [ "現代漢語譯本：", "如此坦蕩。如果是拿著缽盂的修行人，又怎麼知道別人家的笊籬大小、勺柄長短呢？我拿起拄杖說：『能有多少人不把它叫做拄杖？』（用拄杖敲擊一下）『又有多少人真正理解拄杖的含義？』說完，將拄杖放回丈室。", "開始禪七。從古至今，無論是佛還是祖師，仔細檢查起來，都難免有三個錯誤。第一錯是不該投師出家，第二錯是不該四處參訪，第三錯是不該打禪七、參禪。如果能避免這三個錯誤，就可以橫躺倒臥，無拘無束地歌唱。如果還在思考、停留在機巧上，高旻寺就和諸位一起將錯就錯下去了。（敲擊禪板）起！", "晚參。大月三十天，小月二十九天。領會其中的真意，就能面朝南看北斗星。（拿起拄杖，敲擊一下）這是大神咒，是大明咒，是無上咒，是無等等咒。（拄杖敲擊在方磚上）為什麼東海龍王會頭疼呢？（再次敲擊一下）因為一雨普注。", "早參。三岔河畔有一物，其存在豎向貫穿過去、現在、未來。天中塔下有一物，其存在橫向遍佈十方。還有一物，在洋子（不確定具體指代，可能是一個地名或人名）之北，歐公（歐陽修，1007-1072）之南，名聲響徹宇宙，震動大千世界。那麼，這到底是什麼呢？如果有人能說出來，那就太了不起了。", "早參。昨天進城，走路很辛苦。晚上睡了一覺，直到五更才醒。忽然醒來，回想起一片無夢無想的狀態，那個主人公在哪裡說話呢？特意告訴各位，現在是仲冬時節，祝願大家萬福。", "早參。春風像刀一樣鋒利，春雨像膠一樣粘稠。整個大地的人，都在泥水裡掙扎，頭出頭沒。只有赤肉團上的無位真人，稍微好一些。我突然呼喚大家：『想知道臨濟大師的落腳處嗎？』於是展開手說：『一夜落花雨，滿溪流水香。』", "解夏。墻角邊破舊的草鞋跳動，堵住了金剛神的鼻孔。如果有人能認識到這一點，就能千里同風，心意相通。如果不能理解，山僧就為各位解釋。", "english_translations": [ "English version:", "So open and honest. If one is a monk holding an alms bowl, how would he know the size of another's bamboo dipper or the length of its handle? I pick up my staff and say, 'How many people can avoid calling this a staff?' (Strike the ground once with the staff.) 'And how many people truly understand what a staff is?' Then I return the staff to my room.", "Beginning of the seven-day Chan retreat. From ancient times to the present, whether Buddha or Patriarch, upon close examination, there are inevitably three mistakes. The first mistake is unwisely leaving home to become a monk. The second mistake is unwisely traveling around to seek instruction. The third mistake is unwisely engaging in Chan retreats and meditation. If one can avoid these three mistakes, one can lie down freely and sing without restraint. If you are still pondering and clinging to cleverness, Gaomin Temple will continue to make mistakes along with you. (Strikes the meditation board.) Arise!", "Evening Chan. The large month has thirty days, the small month has twenty-nine. Understanding the true meaning within, one can face south and see the Big Dipper. (Picks up the staff and strikes the ground once.) This is the great divine mantra, the great bright mantra, the unsurpassed mantra, the unequaled mantra. (The staff strikes the square brick.) Why does the Dragon King of the Eastern Sea have a headache? (Strikes the ground again.) Because a single rain falls universally.", "Morning Chan. By the Three-Forked River, there is a thing that extends vertically through the three realms of past, present, and future. Beneath the Heavenly Central Pagoda, there is a thing that extends horizontally throughout the ten directions. And there is another thing, north of Yangzi (unclear reference, possibly a place or person), south of Duke Ou (Ouyang Xiu, 1007-1072), whose name resounds throughout the universe, shaking the great thousand worlds. So, what is this thing? If someone can say it, that would be truly remarkable.", "Morning Chan. Yesterday I entered the city, and the journey was arduous. I slept soundly through the night, waking only at the fifth watch. Suddenly awake, I recalled a state of dreamless and thoughtless awareness. Where was the protagonist speaking? I especially tell you all, it is now midwinter, and I wish everyone great blessings.", "Morning Chan. The spring wind is like a knife, the spring rain is like glue. All the people on the great earth are struggling in the mud and water, heads emerging and submerging. Only the true person without rank on the red flesh mass is slightly better off. I suddenly call out to everyone, 'Do you want to know where Master Linji (Linji Yixuan, died 866 or 867) landed?' Then I open my hand and say, 'Overnight, falling flower rain, a stream full of fragrant flowing water.'", "End of Summer Retreat. A broken straw sandal jumps at the corner of the wall, blocking the nostrils of the Vajra deity. If one can recognize this, one can share the same wind for a thousand miles, and their minds will be connected. If you cannot understand, this mountain monk will explain it to you." ] }
個道理。譬如饑人慾米而得其柴。動用一般。未免難以救饑。如病者欲取黃連而得名品果物。雖甘美。未免不能療病。如行人慾朝北闕而往南走。勞苦無異。未免愈走愈遠。遂噴嚏云。還我草鞋錢來 小參。行年五十六。命窮真薄福。雖有幾畝田。夏秋不成熟。爭柰倉一空。搜尋無積蓄。坐對此浮圖。但能飽眾目。欲倩金剛王。擔入市間鬻。金剛亦云饑。聞言自顰蹙何如賣。山僧皮骨無多肉。大眾忽停餐待。聲同一哭。諸人且勿哭。山門書問頭。轉語人必速。師于乾隆丙子五月七日示寂。世壽五十七。僧臘三十三。塔于鎮江七里店之石壟。
揚州興化資福慧皎清禪師
中州人。參高旻。示以本來面目話。力究有惺。呈旻曰。丁一卓二。放三拋兩。本來面目。伸手見掌。旻云。洞山道。麻三斤。又作么生。師云。口開便見喉。眼閉多言夢。一日十二時。時時作客送。送到勞勞亭。無聊抱弦弄。旻曰。未在更道。師云。忽然打破沙盆。露出家常茶飯。多吞不盡。少吐不盡。這回端不揖檀𨚗。旻大喜曰。此子。慧性過人。舉以首眾 小參。文殊普賢。說理說事。錯。德山臨濟。行棒行喝。錯。將錯就錯。下個註腳。就地書個心字。懸空書個必字。有人過此兩關。際清替他下涅槃堂。倘或未然。粒米寸絲。也須仔
【現代漢語翻譯】 現代漢語譯本： 這個道理就像飢餓的人想要米飯卻得到了木柴一樣。動用一般的辦法，終究難以解決飢餓。又如病人想要黃連卻得到了名貴的果物，雖然甘甜美好，終究不能治療疾病。又如行人想要朝拜北方的都城卻往南走，勞苦沒有差別，終究越走越遠。於是打了個噴嚏說：『還我買鞋的錢來！』小參。我今年五十六歲，命苦真是薄福。雖然有幾畝田地，但夏天秋天都不能成熟。無奈糧倉空空如也，搜尋也沒有積蓄。坐對著這座佛寺，只能讓眾人飽眼福。想要請金剛力士，擔到市場上去賣掉。金剛也說自己飢餓，聽了這話自己也皺眉頭。不如賣掉山僧我這把老骨頭，也沒多少肉。大眾忽然停止吃飯等待著，聲音一致地哭泣。各位且不要哭，山門書信往來，轉語的人一定很快到來。禪師于乾隆丙子年（1756年）五月七日圓寂，世壽五十七歲，僧臘三十三年，塔在鎮江七里店的石壟。
揚州興化資福慧皎清禪師
是中州人。參訪高旻寺，高旻寺的禪師用『本來面目』的話頭來開示他，他努力參究有所領悟。向高旻寺的禪師呈述說：『丁一卓二，放三拋兩，本來面目，伸手見掌。』高旻寺的禪師說：『洞山禪師說，麻三斤，你又怎麼理解？』禪師說：『口一張開就看見喉嚨，眼一閉上就多說夢話。一天十二個時辰，時時刻刻都在送客，送到勞勞亭，無聊地抱著琴絃彈弄。』高旻寺的禪師說：『還沒有說到根本處，再說。』禪師說：『忽然打破沙盆，露出家常便飯。多吞不盡，少吐不盡。這次我端的不向檀越作揖。』高旻寺的禪師非常高興地說：『這人慧性過人。』於是推舉他為僧眾的首領。小參。文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，大行力的象徵），說理說事，都錯了。德山（Deshan，唐代禪師）臨濟（Linji，唐代禪師），行棒行喝，都錯了。將錯就錯，下個註腳。就地書寫一個『心』字，懸空書寫一個『必』字。有人能通過這兩關，際清就替他進入涅槃堂。倘若不能，即使是一粒米、一寸絲，也必須仔細。
【English Translation】 English version: This principle is like a hungry person desiring rice but receiving firewood. Employing ordinary methods will ultimately fail to alleviate hunger. Or like a sick person desiring Coptis chinensis (Huanglian, a bitter medicinal herb) but receiving precious fruits, though sweet and delicious, it will ultimately fail to cure the illness. Or like a traveler desiring to pay homage to the northern capital but heading south, the hardship is no different, and ultimately they will walk further and further away. Thereupon, he sneezed and said, 'Return my money for the shoes!' Small assembly. This year I am fifty-six years old, my fate is truly unfortunate. Although I have a few acres of land, they cannot ripen in summer and autumn. Helplessly, the granary is empty, and searching yields no savings. Sitting facing this Buddhist temple, I can only satisfy the eyes of the crowd. I want to ask the Vajra (Diamond) Warrior to carry it to the market to sell. The Vajra also says he is hungry, and upon hearing this, he frowns. It would be better to sell this old bone of a mountain monk, with not much flesh. The assembly suddenly stops eating and waits, their voices united in weeping. Everyone, please do not weep, the correspondence at the mountain gate, the person who can turn the phrase will surely arrive quickly. The Chan master passed away on the seventh day of the fifth month of the Bingzi year of the Qianlong reign (1756), at the age of fifty-seven, with thirty-three years as a monk. His stupa is located at the stone mound in Qilidian, Zhenjiang.
Chan Master Hui Jiaoqing of Zifu Temple, Xinghua, Yangzhou
He was a native of Zhongzhou. He visited Gaomin Temple, where the Chan master of Gaomin Temple enlightened him with the topic of 'original face'. He diligently investigated and had some understanding. He presented to the Chan master of Gaomin Temple, saying: 'Add one to one, put three aside and discard two, the original face is like seeing the palm of your hand when you reach out.' The Chan master of Gaomin Temple said: 'Zen Master Dongshan said, three pounds of flax, how do you understand it?' The Chan master said: 'As soon as the mouth opens, the throat is seen, and as soon as the eyes close, one speaks of dreams. Twelve hours a day, every moment is spent seeing guests off, seeing them off to Laolao Pavilion, boredly holding the strings of the zither and playing.' The Chan master of Gaomin Temple said: 'You haven't gotten to the root of it yet, say more.' The Chan master said: 'Suddenly breaking the sand pot, revealing ordinary home-cooked meals. Too much cannot be swallowed, too little cannot be spat out. This time, I certainly will not bow to the benefactors.' The Chan master of Gaomin Temple was very happy and said: 'This person's wisdom surpasses others.' So he recommended him as the leader of the monks. Small assembly. Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great practice), speaking of principles and speaking of events, are both wrong. Deshan (Deshan, a Chan master of the Tang Dynasty) and Linji (Linji, a Chan master of the Tang Dynasty), wielding the staff and shouting, are both wrong. Making the best of a bad situation, adding a footnote. Writing the character 'heart' on the ground, writing the character 'must' in the air. If someone can pass these two barriers, Jiqing will help him enter the Nirvana Hall. If not, even a grain of rice or an inch of silk must be carefully considered.
細 上堂。破常住卻有三般物。一曰空心菩薩。二曰折腳香爐。三曰無煙火灶。僧問云。如何是空心菩薩。師云。內外一如。如何是折腳香爐。師云。動著便倒。如何是無煙火灶。師云。輕易燒不著。僧云。恁么則與古佛同參也。師云。上座三寸甚闊。僧一喝。師亦喝。僧連喝二喝。師休去。來日見僧云。昨日何似今日。僧便喝。師云。者一喝。落在甚麼處。僧無語。師震聲一喝云。堿水粯子飯從你吃。臨濟四賓主。未夢見在。一日索浴。更衣正坐。書偈云。有佛處不得住。老僧罪過。無佛處急走過。老僧罪過。不然。獲罪于天。無所禱也。老僧罪過。畢竟如何。橫案竹篦云。來時無口。去時無鼻。擲筆趨寂。塔于劉埠之西。
錢塘大雄山崇福曉峰良禪師
江西安福郭氏子。八歲。禮騰𦦨公剃染。年十九。納戒于吉州龍鬚山。遍歷諸方。無可意者。聞高旻鉗錘嚴密。往參得旨。后晦跡于吳門。無出世意。同門霈公。堅挽出住崇福 解夏示眾。江海之逝。豈棲遲于芳藻。雲漢之飛。未飲啄于清流。祇恐不是玉是玉也大奇。崇福三十年前。謳歌之野老。慣趨棲巢之漁父。三十年後。總不恁么。何故。蟻子自來腥處走 示眾。他人行處我不行。他人住處我不住。不是與人難共合。從來緇素要分明。山僧昔日挑擔
【現代漢語翻譯】 現代漢語譯本： 細禪師上堂說法。批評常住寺院有三種弊端：一是空心菩薩（指沒有真心的修行者），二是折腳香爐（指不穩定的事物），三是無煙火灶（指沒有實際作用的事物）。 有僧人問道：『如何是空心菩薩？』 細禪師回答：『內外不一。』 僧人又問：『如何是折腳香爐？』 細禪師回答：『一碰就倒。』 僧人再問：『如何是無煙火灶？』 細禪師回答：『不容易點燃。』 僧人說：『這樣說來，就和古佛的境界一樣了。』 細禪師說：『上座你的嘴巴太大了。』 僧人一聲喝。細禪師也一聲喝。 僧人連續喝了兩聲。細禪師停止了。 第二天，細禪師見到那個僧人，問道：『今天和昨天比，如何？』 僧人便喝了一聲。 細禪師說：『這一喝，落在哪裡了？』 僧人無言以對。 細禪師大喝一聲說：『堿水煮的粯子飯隨你吃，臨濟宗的四賓主，你還沒夢到呢！』 有一天，細禪師要洗澡，換好衣服端坐著，寫下偈語：『有佛的地方不可停留，老僧犯了罪過；沒有佛的地方趕緊走過，老僧犯了罪過；不然的話，獲罪于天，無處祈禱，老僧犯了罪過。』 『究竟該如何？』橫著放下竹篦，說：『來時沒有口，去時沒有鼻。』 說完，扔下筆去世了，塔建在劉埠的西邊。
錢塘大雄山崇福曉峰良禪師
是江西安福郭氏的兒子。八歲時，拜騰𦦨公為師剃度出家。十九歲時，在吉州龍鬚山受戒。遊歷各地，沒有遇到滿意的。聽說高旻寺的管教嚴格，前去參學並領悟了禪旨。後來隱居在吳門，沒有出世的想法。同門師兄弟霈公，堅決勸他出來主持崇福寺。 解夏時向大眾開示：『江海的奔流，豈會留戀於水草；雲漢的飛翔，不會只在清流中飲啄。只怕不是玉而是玉也，真是太奇怪了。崇福寺三十年前，是唱歌的鄉野老翁，習慣於棲息在樹上的鳥，築巢的漁夫。三十年後，總是不這樣了。為什麼呢？螞蟻自然會往腥的地方走。』 向大眾開示：『別人走的路我不走，別人住的地方我不住。不是與人難以相處，而是一向要將僧俗分清楚。』山僧過去挑著擔子。
【English Translation】 English version: Zen Master Xi delivered a sermon, criticizing three shortcomings of permanent monasteries: first, 'empty-hearted Bodhisattvas' (referring to practitioners without genuine sincerity); second, 'broken-legged incense burners' (referring to unstable things); and third, 'smokeless stoves' (referring to things without practical use). A monk asked: 'What is an empty-hearted Bodhisattva?' Zen Master Xi replied: 'Inwardly and outwardly inconsistent.' The monk asked again: 'What is a broken-legged incense burner?' Zen Master Xi replied: 'It falls over with the slightest touch.' The monk asked further: 'What is a smokeless stove?' Zen Master Xi replied: 'It's not easily lit.' The monk said: 'In that case, it's the same as the realm of the ancient Buddhas.' Zen Master Xi said: 'Venerable monk, your mouth is too big.' The monk gave a shout. Zen Master Xi also gave a shout. The monk shouted twice in succession. Zen Master Xi stopped. The next day, Zen Master Xi saw that monk and asked: 'How is today compared to yesterday?' The monk then gave a shout. Zen Master Xi said: 'Where does this shout land?' The monk was speechless. Zen Master Xi shouted loudly and said: 'You can eat the alkali-water cooked rice cakes as you please, but you haven't even dreamed of the Four Distinctions of the Linji School!' One day, Zen Master Xi wanted to bathe, changed his clothes, and sat upright, writing a verse: 'Where there is Buddha, one must not stay, this old monk is at fault; where there is no Buddha, one must quickly pass, this old monk is at fault; otherwise, if one offends Heaven, there is nowhere to pray, this old monk is at fault.' 'Ultimately, what should one do?' He laid the bamboo staff horizontally and said: 'Coming, there is no mouth; going, there is no nose.' After speaking, he threw down the pen and passed away peacefully. His stupa was built west of Liubu.
Zen Master Xiaofeng Liang of Chongfu Temple on Mount Daxiong in Qiantang
Was the son of the Guo family of Anfu, Jiangxi. At the age of eight, he was tonsured by Venerable Teng𦦨. At the age of nineteen, he received the precepts at Mount Longxu in Jizhou. He traveled to various places but found nothing satisfactory. Hearing that the discipline at Gaomin Temple was strict, he went to study and understood the Zen teachings. Later, he lived in seclusion in Wumen, without any intention of appearing in the world. His fellow disciple, Venerable Pei, strongly urged him to come out and preside over Chongfu Temple. During the summer retreat, he gave a discourse to the assembly: 'The flowing of rivers and seas, how could they linger among the fragrant algae; the flying of clouds in the sky, they would not just drink and peck in the clear streams. I only fear that it is not jade but looks like jade, it is truly strange. Thirty years ago, Chongfu Temple was a place for singing old farmers, birds accustomed to nesting in trees, and fishermen building nests. Thirty years later, it is no longer like this. Why? Ants naturally go where it smells of fish.' He gave a discourse to the assembly: 'I do not walk where others walk, I do not stay where others stay. It is not that I am difficult to get along with, but I have always wanted to clearly distinguish between the monastic and the laity.' This mountain monk used to carry a load on a pole.
。懵慬出來。撞著個無鼻孔漢。添得一擔顢頇。東觸西觸。忽然桶底脫落。始知善財童子學心經。從來不識元字腳。而今仔細思量。更有一個難處。且道。𨚗里是難處。搖手云。不道不道。
揚州寶輪霈霖源禪師
湖廣陳氏子。丱歲出家。聞谷中有聲。猛然大徹 小參。登山到頂也。入水窮源也。一九二九三九寒徹骨。且道。生機一路。在甚麼處。咄云。絕對絕待。無在不在。匝地普天。頂光三昧。南北東西。一場慶快。若人佇思停機。辜負明州憨布袋 上堂。五千四十八卷。破爛故紙。拈放一邊。一千七百個。陳年滯貨。置之勿論。乃拈拄杖云。拈新條行正令。直得群狐滅跡。魔外潛蹤。東京相國寺里西廊下石獅子。𨁝跳上三十三天。觸著帝釋鼻孔。新昌石佛。汗流如雨。驚得石敢當。有鼻無嘴。連聲道個吽吽吽。乃喝一喝曰。無毛鷂子。撲地雙飛。汝等諸人。要知三玄三要落處么。下座 解夏。腕頭無力。龜毛繩。縛得虛空緊峭。肘後有符。兔角杖。點得碓嘴花生。無位真人。不須把住。自然教伊進不得退不得。變作露地白牛。趁亦不去。若是東觸西觸。犯他國王水草。總不幹寶輪事。何故。源長老信亦不立 早參。嘉州打大象。不是得力句。陜府灌鐵牛。不是親切句。西河弄獅子。不是轉身句。日
【現代漢語翻譯】 現代漢語譯本：懵懵懂懂地出來，撞見一個沒有鼻孔的人，又增加了一擔糊塗。東碰西撞，忽然桶底脫落，才知道善財童子學習《心經》，從來不認識『元』字的腳。如今仔細思量，還有一個難處。且說，哪裡是難處？搖手說，不道不道。
揚州寶輪霈霖源禪師
是湖廣陳氏的兒子，年少時出家。聽到山谷中有聲音，猛然大徹大悟。小參時說：『登山到了頂峰，入水窮盡了源頭，一九二九三九寒冷徹骨。』且說，生機的一條路，在什麼地方？呵斥道：『絕對絕待，無處不在。匝地普天，頂光三昧。南北東西，一場慶快。』如果有人佇立思考，停止機用，就辜負了明州憨布袋。上堂時說：『五千四十八卷，破爛的故紙，放在一邊。一千七百個，陳年滯銷的貨物，置之不理。』於是拿起拄杖說：『頒佈新的條令，使得群狐滅跡，魔外潛蹤。東京相國寺（北宋年間寺廟）里西廊下的石獅子，跳上三十三天，觸碰了帝釋的鼻孔。新昌石佛，汗流如雨，驚得石敢當，有鼻無嘴，連聲說道吽吽吽。』於是喝一聲說：『無毛的鷂子，撲地雙飛。』你們這些人，要知道三玄三要的落腳處嗎？下座。解夏時說：『腕頭無力，用龜毛繩，把虛空捆得緊緊的。肘後有符，用兔角杖，點得碓嘴花生。無位真人，不必把住，自然教他進不得退不得，變成露地白牛，趕也趕不走。若是東碰西撞，侵犯他國王的水草，總不關寶輪的事。』為什麼？源長老信也不立。早參時說：『嘉州打大象，不是得力句。陜府灌鐵牛，不是親切句。西河弄獅子，不是轉身句。』
【English Translation】 English version: Emerging from a state of muddled ignorance, one encounters a man without nostrils, adding to a burden of muddleheadedness. Bumping and colliding, suddenly the bottom of the bucket falls out, and one realizes that Shancai Tongzi (Sudhana) studies the Heart Sutra, yet never recognized the 'yuan' character's foot. Now, upon careful consideration, there remains a difficulty. Tell me, where does the difficulty lie? Shaking his head, he says, 'I won't say, I won't say.'
Zen Master Peilin Yuan of Baolun Temple in Yangzhou
He was a son of the Chen family from Huguang, who left home at a young age. Hearing a sound in the valley, he suddenly had a great enlightenment. During a small gathering, he said: 'Climbing the mountain to the summit, entering the water to exhaust the source, the cold penetrates to the bone in the depths of winter.' Tell me, where is the path of vitality? He rebuked, 'Absolutely absolute, nowhere and everywhere. The entire earth, the Samadhi of the crown of light. North, South, East, West, a joyous celebration.' If someone stands still to think, stopping the function of the machine, they will fail the Mingzhou Han Budai (Cloth Bag Monk). During an assembly, he said: 'The five thousand and forty-eight scrolls, tattered old papers, put them aside. The one thousand seven hundred, stale goods of yesteryear, leave them alone.' Then, picking up his staff, he said: 'Enacting new decrees, causing the foxes to disappear and the demons to hide. The stone lion in the west corridor of Xiangguo Temple (Song Dynasty) in Tokyo, jumps up to the Thirty-three Heavens, touching the nostrils of Sakra. The stone Buddha of Xinchang, sweating like rain, startling the Shiganshi (stone tablet), with a nose but no mouth, repeatedly saying Hum Hum Hum.' Then, with a shout, he said: 'The featherless hawk, flapping its wings and flying away. All of you, do you want to know where the three mysteries and three essentials land?' He then descended from his seat. During the summer retreat, he said: 'The wrist is weak, using a tortoise-hair rope to bind the void tightly. There is a talisman behind the elbow, using a rabbit-horn staff to tap the peanut from the mortar's mouth. The True Man of No Rank, there is no need to hold on, naturally teaching him to neither advance nor retreat, transforming into a white cow in the open, which cannot be driven away. If one bumps and collides, infringing upon the water and grass of other kingdoms, it is none of Baolun's business.' Why? Elder Yuan does not establish belief. During the morning assembly, he said: 'Jiazhou beating the elephant is not a powerful phrase. Shaanxi irrigating the iron ox is not an intimate phrase. Xihe playing with the lion is not a turning phrase.'
觀峰頭覓的。不是最高句。大丈夫。語不離窠臼。焉能出蓋纏。卓拄杖云。擊碎壺中日月。掀翻劫外乾坤。有語非干三寸舌。能言豈是一腔心。阿呵呵好大哥。風流不在著衣多 結夏。開無須鎖。未為好手。挽虛空結。方是作家。猛虎舌上書字。烈𦦨光中喝采。拈起栗棘蓬。倒著金剛圈。舉著帝釋驚心。擊著二乘膽喪。薰風自南來。殿角生微涼。若起絲毫佛見法見。寶輪不用神力。二鐵圍山自入去也。卓拄杖云。以大圓覺牛腳馬腳。為我伽藍瓜籃菜籃。
安樂廣修圓禪師
上堂。拈一莖草。作丈六金身不難。拈丈六金身。作一莖草不易。忽有人出來道。也不難也不易。饑來吃飯困來睡。山僧向伊道。個未在。何故。儱侗禪和。如麻似粟。安樂做處也。要諸人共知。即起身云。急著眼覷。遂翻一斤斗。歸丈室。
金壇東禪道庵參禪師
江南常州武進童氏子 上堂。長坐不行之人。提腳不起。頂𩕳上好與一拶。長行不坐之人。放腳不下。腳板下好與一錐。擎拳瞬目之人。瘋氣纏染。更與三十痛棒。何故。劍為不平離寶匣。藥因救病出金瓶 小參。七竅鑿開混沌死。智者過之。九烏射盡乾坤黑。愚者不及。作么生得恰好去。以無所思心。得大自。在力。
丹陽嘉山隆慶維圓勉禪師
閩
【現代漢語翻譯】 現代漢語譯本 觀峰頂去尋覓，這並非最高的境界。大丈夫，說話不離舊有的窠臼，又怎能超出束縛？禪師拄著枴杖說：『擊碎壺中的日月，掀翻天地之外的乾坤。』有的話語並非依靠三寸之舌，能說會道難道只是一腔心意？啊呵呵，好大哥，風流不在於穿衣多少。 結夏安居，開啟無需用鎖。還算不上高手，能夠挽虛空結印，才是真正的行家。猛虎舌頭上書寫文字，烈焰光明中喝彩。拈起栗棘蓬，倒拿著金剛圈。舉起時令帝釋（佛教護法神）驚心，擊打時令二乘（聲聞乘和緣覺乘）膽喪。薰風從南邊吹來，殿角生出微微涼意。如果生起絲毫的佛見法見，寶輪不用神力，兩座鐵圍山也會自行進入。 禪師拄著枴杖說：『以大圓覺的牛腳馬腳，作為我伽藍（寺廟）的瓜籃菜籃。』
安樂廣修圓禪師
上堂說法，拈起一根草，化作丈六金身不難；拈起丈六金身，化作一根草不容易。忽然有人出來說道：『也不難也不易，飢餓了就吃飯，睏倦了就睡覺。』山僧我會對他說：『你還沒到那個境界。』為什麼呢？那些懵懂的禪和子，多如麻粟。安樂禪師的做法，是要讓你們大家都知道。』隨即起身說：『趕緊睜大眼睛看！』於是翻轉一斤斗，回到丈室。
金壇東禪道庵參禪師
江南常州武進童氏子。上堂說法：『長久打坐不行走的人，提起腳卻起不來，在他的頭頂上狠狠地給一下。長久行走不打坐的人，放下腳卻放不下，在他的腳板下狠狠地錐一下。』擎著拳頭眨著眼睛的人，是瘋癲之氣纏身，再給他三十痛棒。為什麼呢？寶劍因為世道不平才離開寶匣，藥物因為要救治疾病才從金瓶中取出。 小參：七竅鑿開，混沌就死了，智者會超越它；九個太陽都被射盡，天地一片黑暗，愚者也無法企及。怎樣才能做得恰到好處呢？以無所思的心，獲得大自在的力量。
丹陽嘉山隆慶維圓勉禪師
閩
【English Translation】 English version Searching on the peak, this is not the highest state. A great man's words do not stray from old ruts, how can he escape entanglement? The Zen master, holding his staff, said: 'Shatter the sun and moon in the pot, overturn the universe beyond the kalpa.' Some words do not rely on a three-inch tongue; can eloquence merely be a heart's desire? Ah, ha ha, good brother, elegance is not about wearing many clothes. Concluding the summer retreat, opening without needing a lock is not yet the mark of a master. To form a mudra in empty space is the true artist. Writing words on a tiger's tongue, cheering in the midst of blazing light. Picking up a chestnut bur, holding the vajra circle upside down. Raising it causes Indras (Buddhist Dharma protector) to be alarmed, striking it causes the Shravakas and Pratyekabuddhas (Two Vehicles) to lose their courage. The gentle breeze comes from the south, a slight coolness arises in the corner of the hall. If even a trace of Buddha-view or Dharma-view arises, the precious wheel need not use divine power; the two Iron Mountain Ranges will enter of their own accord. The Zen master, holding his staff, said: 'Taking the ox-feet and horse-feet of Great Perfect Enlightenment as my monastery's melon basket and vegetable basket.'
Zen Master Anle Guangxiu Yuan
Ascending the hall, picking up a blade of grass and transforming it into a sixteen-foot golden body is not difficult; picking up a sixteen-foot golden body and transforming it into a blade of grass is not easy. Suddenly someone comes out and says: 'Neither difficult nor easy, when hungry, eat; when tired, sleep.' I, this mountain monk, would say to him: 'You have not yet reached that state.' Why? Those muddled Zen monks are as numerous as hemp and millet. What Zen Master Anle does is to let you all know.' Then he stood up and said: 'Quickly open your eyes and look!' Thereupon he overturned a catty measure and returned to his room.
Zen Master Dao'an Can of Dongchan, Jintan
A child of the Tong family of Wujin, Changzhou, Jiangnan. Ascending the hall, he said: 'For those who sit for a long time without walking, who lift their feet but cannot rise, it is good to give them a hard push on the top of their heads. For those who walk for a long time without sitting, who put down their feet but cannot let go, it is good to give them a prick under their soles.' Those who clench their fists and blink their eyes are afflicted with madness; give them thirty painful blows. Why? The sword leaves its precious box because of injustice; medicine comes out of the golden bottle to cure illness. Small assembly: The seven orifices are opened, and chaos dies; the wise surpass it. The nine suns are all shot down, and heaven and earth are dark; the foolish cannot reach it. How can one do it just right? With a mind free from thought, one obtains the power of great freedom.
Zen Master Weiyuan Mian of Longqing, Jiashan, Danyang (1567-1572)
Min
之汀州寧化徐氏子 示眾。居一切時。不起妄念。空山無人。于諸妄心。亦不息滅。水流花開。住妄想境。不加了知。點即不到。于無了知。不辨真實。到即不點。恁么也得。不恁么也得。山僧無固無必。石鞏陳跡。華亭故態。吾不為也。有心用處翻成錯。無意求時卻宛然。有么有么。良久。渭水垂綸。得璜便休 小參。有句無句。揭諦揭諦。如藤倚樹。波羅揭諦。樹倒藤枯。波羅僧揭諦。句歸何處。菩提薩婆訶。遂呵哈大笑曰。昔賢疑案。維上座明斷了也。三世諸佛。歷代祖師。百千法門。無量妙義。亦不消一彈指。竭盡無餘。還委悉么。昔年出嶺來。今日入嶺去。只在此山中。云深不知處(本分偈。本來成現。晴空閃電。霹靂一聲。裂娘生面文不加點。兒戲鬼臉。長大思量。慚惶無限我有一機。人誰識伊。昨朝吃飯。今日肚飢)。
天臺省徹悟禪師
參天慧徹。禪堂供司水職十二年。一日舉足下單。踏破方磚。有省。大叫曰。十二年底。十二年底。維𨚗問曰。十二年底甚麼。師曰。十二年來被鬼迷。今日腳踏實地。至方丈呈偈曰。覷破方磚。面目儼然。一微塵內。洞見大千。天曰。未在更道。師云。蚯蚓過海。蝦蟆上天。聰事不真。重說偈言。天頷之。后隱於華頂深處玉樹林。終身不出。
南
【現代漢語翻譯】 現代漢語譯本： 汀州寧化徐氏之子（身份）。告訴大眾：處於任何時候，都不生起虛妄的念頭。空曠的山中無人，對於各種虛妄的心念，也不停止或滅除。水流花開，安住在虛妄的境界中，不加以瞭解和認知，那麼就無法觸及（真理）。對於沒有了解和認知，不去分辨真實，那麼觸及了也無法點明。這樣也可以，不這樣也可以。我這個山僧沒有固定的或必須的（方法）。石鞏（唐代禪師）的陳舊事蹟，華亭（地名，指陸機）的舊有姿態，我是不會去做的。有心去用功反而會變成錯誤，無意去追求時反而會自然而然地顯現。有嗎？有嗎？（停頓很久）在渭水邊垂釣，得到玉璜就停止（追求）。 小參（禪宗用語，指簡短的開示）：有句無句，揭諦揭諦（梵語，意為度過去），像藤蔓依靠樹木。波羅揭諦（梵語，意為到彼岸），樹倒藤蔓枯萎。波羅僧揭諦（梵語，意為大家一起到彼岸），句子歸向何處？菩提薩婆訶（梵語，意為覺悟成就）。於是大聲呵笑說：過去的賢者們疑惑的案件，維上座已經明確判斷了。三世諸佛，歷代祖師，百千法門，無量妙義，也不需要一彈指的時間，就全部竭盡無餘。還明白嗎？過去從山嶺出來，今天又進入山嶺，就在這座山中，雲霧深處不知道在哪裡。（本分偈：本來就是現成的，晴朗的天空閃電，霹靂一聲，劈開娘生面目，文章不用修改。像兒童嬉戲的鬼臉，長大后思量，慚愧惶恐無限。我有一個玄機，有誰能認識它？昨天吃飯，今天肚子餓）。 天臺省徹悟禪師 參天慧徹禪師，在禪堂擔任供司水職十二年。一天，抬腳下地，踏破方磚，有所領悟。大叫道：十二年底，十二年底。維𨚗問：十二年底什麼？禪師說：十二年來被鬼迷，今天腳踏實地。到方丈室呈偈說：看破方磚，面目儼然。一微塵內，洞見大千。天臺禪師說：還不到，再說。禪師說：蚯蚓過海，蝦蟆上天。聰事不真，重說偈言。天臺禪師點頭認可。後來隱居在華頂深處的玉樹林，終身不出。 南（無下文）
【English Translation】 English version: A son of the Xu family from Ninghua, Tingzhou (identification). Shown to the public: At all times, do not give rise to delusional thoughts. In the empty mountains, there is no one, and for all delusional minds, do not stop or extinguish them. Water flows and flowers bloom, dwell in the realm of delusion, without adding understanding or cognition, then you cannot touch (the truth). For no understanding or cognition, do not distinguish reality, then touching it will not point it out. It can be like this, or it cannot be like this. This mountain monk has no fixed or necessary (method). The old deeds of Shigong (Zen master of the Tang Dynasty), the old state of Huating (place name, referring to Lu Ji), I will not do. Intentionally using effort turns into a mistake, unintentionally seeking it naturally appears. Is there? Is there? (Pause for a long time) Fishing by the Wei River, stop (pursuing) when you get the jade Huang. Small Chan (Zen term, referring to a short instruction): With or without a phrase, Gate Gate (Sanskrit, meaning to cross over), like a vine relying on a tree. Para Gate (Sanskrit, meaning to the other shore), the tree falls and the vine withers. Para Sam Gate (Sanskrit, meaning everyone to the other shore together), where does the sentence go? Bodhi Svaha (Sanskrit, meaning enlightenment accomplished). Then he laughed loudly and said: The doubtful case of the past sages, Zen Master Wei has clearly judged. The Buddhas of the three worlds, the ancestral masters of all generations, hundreds of thousands of Dharma gates, immeasurable wonderful meanings, do not need a snap of the fingers, and all are exhausted without remainder. Do you understand? In the past, I came out of the mountains, and today I enter the mountains again, just in this mountain, in the deep clouds, I don't know where. (Original verse: Originally it is ready-made, lightning in the clear sky, a thunderclap, splits the face of the mother, the article does not need to be modified. Like a child's playful ghost face, thinking about it when growing up, ashamed and infinitely frightened. I have a mystery, who can recognize it? I ate yesterday, and I am hungry today). Zen Master Sheng Che of Tiantai Zen Master Can Tian Hui Che served as the water supply officer in the Zen hall for twelve years. One day, he lifted his foot and stepped down, breaking the square brick, and had an epiphany. He shouted: Twelve years at the end, twelve years at the end. Zen Master Wei asked: What is the end of twelve years? The Zen master said: I have been fascinated by ghosts for twelve years, and today I am standing on solid ground. He presented a verse to the abbot, saying: Seeing through the square brick, the face is solemn. Within a single dust, seeing the great thousand worlds. Zen Master Tiantai said: Not yet, say it again. The Zen master said: Earthworms cross the sea, toads go to heaven. Cong's affairs are not true, repeat the verse. Zen Master Tiantai nodded in agreement. Later, he lived in seclusion in the jade tree forest deep in Huading, and never came out for the rest of his life. South (no following text)
岳下第四十世
藏庵鋒禪師法嗣
芙蓉雙峰若呆慧禪師
常德寧邑黃氏子。結制。喝一喝云。臨濟。曹洞。溈仰。雲門。法眼。總被麻三斤縛作一束。輥入阿耨達池。縱使口如利劍。早已打濕袈裟角。只待乾矢橛成等正覺。方知出頭有分。山僧見處。要望諸人高超物表。何以故。喝一喝云。月落不離天。
天濤云禪師法嗣(六人)
杭州天長守約信禪師
小參。夫子不識字。達磨不會禪。一卷好心經。被個歪嘴和尚念壞了。你還透得壞處么。打一錘一塊腫。踢一腳一塊青。因甚麼蚊子上鐵牛。癩士聽雷聲。欲得不招無間業。莫謗如來正法輪 小參。一拳拳倒妙高峰。就地拈來土是金。一踢踢翻圓覺海。滔天波浪浪是水。若果恁么。天長。與你助彩。東西南北去。鑊湯爐炭去。劍樹刀山去。毒蛇頭上揩癢去。猛虎口裡橫身去。若也滴滴搭搭婆婆訶訶。只恐總去不得。何也。天長。從來不與人說媽媽禪。
金陵西天妙德起禪師
號元峰。浙江山陰呂氏子。年二十。投普照老宿出家。得戒于杭之天長。掩關三載。北禮五臺。遍參尊宿。后謁天濤云于金山 上堂。問答本無交涉。棒喝亦然。虛設莫問張三李四。空懸一天星月。復卓拄杖云。一二三四五六七。入海算沙徒費力
【現代漢語翻譯】 現代漢語譯本 岳下第四十世
藏庵鋒禪師法嗣
芙蓉雙峰若呆慧禪師
常德寧邑黃氏之子。結制。喝一聲說：『臨濟（禪宗五家之一），曹洞（禪宗五家之一），溈仰（禪宗五家之一），雲門（禪宗五家之一），法眼（禪宗五家之一），都被麻三斤捆成一捆，扔進阿耨達池（梵語Anavatapta，意為無熱惱池，傳說中位於喜馬拉雅山的聖湖）。縱使口如利劍，也早已打濕了袈裟角。只有等到乾矢橛（比喻非常頑固的人或事物）成就等正覺（梵語Sammasambuddha，意為正等覺悟），才知道出頭之日。山僧我的見解，是希望諸位能夠超越萬物之上。為什麼呢？』喝一聲說：『月亮落下也不離開天空。』
天濤云禪師法嗣（六人）
杭州天長守約信禪師
小參。夫子（指孔子）不識字，達磨（菩提達摩，禪宗初祖）不會禪。一部好好的《心經》，被歪嘴和尚念壞了。你還能看透這壞處嗎？打一拳就腫一塊，踢一腳就青一塊。為什麼蚊子叮鐵牛，癩蛤蟆聽雷聲？想要不招無間地獄的業報，就不要誹謗如來的正法輪（佛法）。小參。一拳打倒妙高峰，就地拈起來的土也是金。一腳踢翻圓覺海，滔天波浪也是水。如果真能這樣，天長我來給你們助興。東西南北去，鑊湯爐炭去，劍樹刀山去，在毒蛇頭上撓癢去，在猛虎口裡橫身躺臥去。如果滴滴答答、婆婆媽媽，恐怕哪裡都去不了。為什麼呢？天長我從來不和人說媽媽禪（指啰嗦、不乾脆的禪法）。』
金陵西天妙德起禪師
號元峰。浙江山陰呂氏之子。二十歲時，投奔普照老宿出家。在杭州天長受戒。閉關三年，北上朝拜五臺山，遍參各位尊宿。后拜謁天濤云于金山。上堂說法。問答本來就沒有交涉，棒喝也是如此。虛設。不要問張三李四，天空懸掛著星月。又拄著拄杖說：『一二三四五六七，入海算沙徒勞無功。』
【English Translation】 English version Fortieth Generation Under Yue
Dharma Heir of Chan Master Zang』an Feng
Chan Master Furong Shuangfeng Ruodai Hui
A native of Huang from Ningyi, Changde. Concluding the retreat, he shouted, 『Linji (one of the five houses of Chan), Caodong (one of the five houses of Chan), Weiyang (one of the five houses of Chan), Yunmen (one of the five houses of Chan), Fayan (one of the five houses of Chan), are all tied into a bundle by three pounds of flax and thrown into Anavatapta Lake (Sanskrit for 'lake without heat'; a legendary sacred lake in the Himalayas). Even if your mouth is like a sharp sword, the corner of your kasaya (Buddhist robe) has already been soaked. Only when a dry stake achieves Sammasambuddha (Sanskrit for 'perfectly enlightened one') will you know that you have a share in emerging. My view is that I hope everyone can transcend all things. Why? 』 He shouted, 『When the moon sets, it does not leave the sky.』
Dharma Heirs of Chan Master Tiantao Yun (Six People)
Chan Master Tiantao Shouyue Xin of Hangzhou
Short Dharma Talk. 『Confucius was illiterate, and Bodhidharma (the first patriarch of Chan Buddhism) did not know Chan. A good Heart Sutra has been ruined by a crooked-mouthed monk. Can you see through the ruined part? A punch causes a lump, a kick causes a bruise. Why do mosquitoes bite iron oxen, and toads listen to thunder? If you want to avoid the karma of incessant hell, do not slander the True Dharma Wheel (Buddha's teachings) of the Tathagata (Buddha).』 Short Dharma Talk. 『One punch knocks down Wonderful Peak, and the soil picked up on the spot is gold. One kick overturns the Sea of Perfect Enlightenment, and the滔天 waves are water. If it is really like this, Tiantao will help you. Go east, west, north, and south; go to the cauldron of boiling water and the charcoal furnace; go to the sword tree and the knife mountain; scratch the heads of poisonous snakes; lie across the mouths of fierce tigers. If you are hesitant and verbose, I am afraid you will not be able to go anywhere. Why? Tiantao never tells anyone 'mama Chan' (referring to verbose and indecisive Chan teachings).』
Chan Master Xitian Miaode Qi of Jinling
Also known as Yuanfeng. A native of Lü from Shanyin, Zhejiang. At the age of twenty, he joined the sangha (Buddhist monastic order) under Elder Puzhao. He received precepts at Tiantao in Hangzhou. He secluded himself for three years, went north to worship Mount Wutai, and visited various venerable elders. Later, he visited Tiantao Yun at Jinshan. Entering the hall to give a Dharma talk. Questions and answers are originally irrelevant, and so are shouts and blows. A mere formality. Do not ask about Zhang San or Li Si; the stars and moon hang in the sky. Then, striking his staff, he said, 『One, two, three, four, five, six, seven; counting sand in the sea is a waste of effort.』
。箇中消息報君知。彌勒釋迦同吃跌 小參。山僧。自小記得。四句伽陀。不免當陽拈出。揮拂子云。上大人孔乙己。化三千可知禮也。且問諸仁者。是甚麼義 小參。論玄宗談意旨。佛祖單提傳心印。打開寶藏妙無窮。得意忘言超智境。實無一法與君通。萬象森羅齊乞命 早參。禪無可參。道無可學。世尊拈花。早喪靈源。迦葉微笑。更添病目。山僧今日略呈丑拙。吃飯穿衣。無法可說。兩個拳頭。一對伸出 早參。有夢有想。情塵未釋。無夢無想。天地懸隔。坐斷兩頭。觸處明白。直下承當。更添階級。擬議思量。白雲萬里 師年老。退居興教。以角虎雙修。嘉慶戊午正月十四日示微疾。眾請說偈。師曰。莫污人好。索浴更衣。移龕坐寂。
金山六益謙禪師
上堂。向上一路。人人鼻孔撩天。各各腳跟點地。放行也海闊天空。把住也無處迴避。今日金山。也不把住。也不放行。大家團圞頭。同說家常話。知有的兄弟。杓柄短長。鍋子大小。常住日用。一一盡知。不知有底兄弟。柴米油鹽。銀錢使費。齋堂茶飯。種種現成。畢竟作何消受。若向三條椽下七尺單前。呆呆坐禪。如是消受。閻羅老。打你鬼𦜇臀有分。何故。金山者里。不賣者個滯貨。無禪到你參。無道到你學。顧眾云。還知金山為人處么。
【現代漢語翻譯】 現代漢語譯本： 其中的訊息我告訴你。彌勒（未來佛）和釋迦（釋迦牟尼佛）一起跌倒——小參。 山僧（謙禪師自稱）從小就記得這四句伽陀（偈頌），不妨在這裡當衆拈出。揮動拂塵說：『上大人孔乙己，化三千可知禮也。』且問各位仁者，這是什麼意思？——小參。 談論玄妙的宗旨和意旨，佛祖單獨傳授心印。打開寶藏，妙用無窮，得意忘言，超越智識的境界。實際上沒有一法可以傳授給你，萬象森羅都在乞求生命——早參。 禪不可參，道不可學。世尊（釋迦牟尼佛）拈花，早就喪失了靈源；迦葉（摩訶迦葉，釋迦牟尼佛的十大弟子之一）微笑，更是增添了眼病。山僧今天略微顯露醜陋笨拙，吃飯穿衣，沒有什麼法可以說。伸出兩個拳頭——早參。 有夢有想，情慾塵埃未消釋；無夢無想，天地懸隔。截斷兩頭，觸處明白。當下承擔，更是增添了階級。如果擬議思量，就如白雲萬里——禪師年老，退居興教寺，以角虎雙修為法門。嘉慶戊午年（1818年）正月十四日，略微示現疾病，眾人請求說偈。禪師說：『不要玷污別人的好事。』於是沐浴更衣，移動龕位，坐化圓寂。
金山六益謙禪師
上堂說法。向上一路，人人的鼻孔都朝天，各自的腳跟都踩在地上。放開時海闊天空，把住時無處迴避。今天金山寺，既不把住，也不放開，大家團團圍坐，同說家常話。知道的兄弟，對於杓柄的長短，鍋子的大小，常住寺院的日常用度，一一盡知。不知道的兄弟，柴米油鹽，銀錢花費，齋堂茶飯，種種現成，到底是如何消受的？如果只是在三條椽下、七尺單前，呆呆地坐禪，這樣消受，閻羅老（閻羅王）一定會打你鬼𦜇的屁股。為什麼？金山寺這裡，不賣這種滯貨。沒有禪可以給你參，沒有道可以給你學。禪師顧視大眾說：『還知道金山寺的為人處世嗎？』
【English Translation】 English version: I'll tell you the news within. Maitreya (Future Buddha) and Shakyamuni (Shakyamuni Buddha) both stumble -- Small Dharma Assembly. This mountain monk (humble way of referring to oneself) has remembered these four lines of Gatha (verses) since childhood. I might as well present them publicly here. Waving the whisk, I say: 'Shang Da Ren Kong Yi Ji, Hua San Qian Ke Zhi Li Ye.' Now, I ask you all, what does this mean? -- Small Dharma Assembly. Discussing profound doctrines and intentions, the Buddha patriarchs singularly transmit the mind seal. Opening the treasure trove, the wondrous functions are boundless; attaining the meaning and forgetting the words, one transcends the realm of wisdom. In reality, there is not a single dharma to impart to you; all phenomena in the universe are begging for life -- Morning Dharma Assembly. Chan cannot be investigated, and the Dao cannot be learned. When the World Honored One (Shakyamuni Buddha) held up a flower, he had already lost the spiritual source; when Kashyapa (Mahakashyapa, one of the ten great disciples of Shakyamuni Buddha) smiled, he only added to the eye disease. This mountain monk today slightly reveals ugliness and clumsiness; eating and wearing clothes, there is no dharma to speak of. Extending two fists -- Morning Dharma Assembly. Having dreams and thoughts means emotional dust has not been cleared; having no dreams and thoughts means heaven and earth are separated. Cutting off both ends, one understands everywhere. Directly accepting is only adding levels. If one deliberates and contemplates, it is like white clouds for ten thousand miles -- The Chan master was old and retired to Xingjiao Temple, using Jiaohu Shuangxiu as his Dharma gate. On the fourteenth day of the first month of the Wuwu year of the Jiaqing reign (1818), he slightly manifested illness. The assembly requested him to speak a verse. The Chan master said, 'Do not defile other people's good deeds.' Then he bathed and changed clothes, moved his niche, and sat in stillness, passing away peacefully.
Chan Master Liuyi Qian of Jinshan
Entering the hall for Dharma talk. On the upward path, everyone's nostrils are facing the sky, and each person's heels are on the ground. When released, it is as vast as the sea and sky; when held, there is nowhere to avoid. Today, Jinshan Temple neither holds nor releases. Everyone sits in a circle, speaking of everyday matters. Those brothers who know, know everything about the length of the ladle handle, the size of the pot, and the daily expenses of the monastery. Those brothers who do not know, how do they consume the firewood, rice, oil, salt, silver, money, and the ready-made meals and tea in the dining hall? If one just sits in meditation under the three rafters and in front of the seven-foot single bed, consuming in this way, Yama Raja (King Yama) will surely beat your ghost's buttocks. Why? Jinshan Temple here does not sell this stagnant goods. There is no Chan for you to investigate, and no Dao for you to learn. The Chan master looked at the assembly and said, 'Do you still know the way Jinshan Temple conducts itself?'
去到諸方。切莫錯舉。
杭州天長海宇清禪師
上堂。買帽相頭。看席打令。未免取捨自殊。朝打三千。暮打八百。徒爾疲勞。天長。今日橫吹牧笛。不犯宮商。大家齊唱太平歌。合會共歡堯舜日。恁么委悉。便請承當。其或未然。不免為諸人直截去也。十個手指八個叉。會得也。是捏目生花。若不會。若哉佛陀耶。
嘉興精嚴性愷徹禪師
上堂。未離兜率。已降王宮。未出母胎。度人已畢。恁么會去。木馬逐風嘶。不恁么會去。泥牛海底走。馬子尿壺。掃帚畚斗。是山僧尋常用底。臨濟德山。是乾屎橛。汝等尿床漢。費山僧多少委曲。更向者里。覓什麼膻。喝一喝。若是丈夫兒。不向𨚗邊討。
嘉興精嚴琢三勤禪師
湖州德清許氏子。年二十八。投雲林在瞻和尚脫白。后參天濤云。命看萬法歸一話。一日契旨。偈曰。一念回光雙眼瞎。泥牛裂斷黃金索。無毛鷂子潑天飛。四十九年錯註腳 升座。一五又一五。大地即是土。甜瓜徹蒂甜。苦瓜連根苦。苦樂大家知。各自照門戶。因語識人。因苗辯土。無是無非。有賓有主。卓拄杖云。會也無。山貓不是老虎 小參。世尊不說說。迦葉不聞聞。會得箇中意。棗子囫圇吞。卓拄杖云。無端無端 小參。拈拄杖云。有頭有尾。無病無藥
【現代漢語翻譯】 現代漢語譯本 去到各處，千萬不要錯誤地引用（禪宗公案或語錄）。
杭州天長海宇清禪師
上堂說法：『量頭買帽子，看座位安排座次，終免不了有取捨和分別。早上打三千下，晚上打八百下，只是徒勞疲憊。天長（指天長海宇清禪師自己）今日橫吹牧笛，不使用宮商音階，大家一起唱太平歌，共同歡慶堯舜盛世。』如果能夠明白這些，就請承擔起來。如果還不明白，不免要為各位直截了當地說破：十個手指八個是叉開的，會得（指領悟禪意）也是眼花繚亂。如果不會，真是可惜啊，佛陀耶（Buddha）。
嘉興精嚴性愷徹禪師
上堂說法：『還沒離開兜率天（Tusita Heaven，彌勒菩薩的居所），已經降生王宮；還沒出母胎，度人已經完畢。』如果這樣理解，就像木馬迎風嘶鳴。如果不這樣理解，就像泥牛在海底行走。馬桶、尿壺、掃帚、畚箕，是老僧我平時常用的東西。臨濟（Linji Yixuan）和德山（Deshan Xuanjian）的禪師，是乾屎橛（比喻無用的東西）。你們這些尿床的傢伙，費了我多少口舌！還在這裡尋找什麼腥膻味？』喝一聲。『如果是真正的男子漢，就不要在糞堆旁邊尋找。』
嘉興精嚴琢三勤禪師
湖州德清許氏之子，二十八歲時，投奔雲林在瞻和尚剃度出家。後來參訪天濤云禪師，奉命參看『萬法歸一』的話頭。一日開悟，作偈說：『一念回光，雙眼頓瞎；泥牛斷裂，黃金鎖索。無毛的鷂子，在天空中飛翔；四十九年，全都錯了。』 升座說法：『一五又一五，大地就是土。甜瓜從蒂到尾都甜，苦瓜連根都苦。苦樂大家都知道，各自照看好自己的門戶。』通過言語來認識人，通過幼苗來辨別土壤。沒有是也沒有非，有賓也有主。卓拄杖說：『會了嗎？山貓不是老虎。』 小參：『世尊（Sakyamuni）不說說，迦葉（Mahakasyapa）不聞聞。會得其中的意思，棗子就可以囫圇吞下。』卓拄杖說：『無端無端。』 小參：拈起拄杖說：『有頭有尾，無病無藥。』
【English Translation】 English version When going to various places, be sure not to make incorrect citations (of Zen koans or sayings).
Zen Master Haiyu Qing of Tianchang Temple in Hangzhou
Delivering a Dharma talk: 'Measuring the head to buy a hat, arranging seats by looking at the place, inevitably involves acceptance and rejection, and distinctions. Striking three thousand times in the morning, and eight hundred times in the evening, is merely exhausting. Tianchang (referring to Zen Master Haiyu Qing himself) today plays the shepherd's flute horizontally, without using the Gong and Shang musical scales, everyone sings the song of peace together, and jointly celebrates the days of Yao and Shun. If you can understand these, then please take responsibility for it. If you still don't understand, I must directly explain it for everyone: Eight out of ten fingers are splayed. Understanding it (referring to comprehending Zen meaning) is also creating flowers out of eye disease. If you don't understand, what a pity, Buddha.'
Zen Master Xingkai Che of Jingyan Temple in Jiaxing
Delivering a Dharma talk: 'Before leaving the Tusita Heaven (the abode of Maitreya Bodhisattva), he had already descended into the royal palace; before emerging from the womb, he had already completed the salvation of people.' If you understand it this way, it's like a wooden horse neighing in the wind. If you don't understand it this way, it's like a mud ox walking on the seabed. Chamber pots, urinals, brooms, dustpans, are what this old monk usually uses. Linji (Linji Yixuan) and Deshan (Deshan Xuanjian) are dried dung shovels (metaphor for useless things). You bed-wetting fellows, how much effort I have wasted! Still looking for something fishy here?' Shouting a '喝'. 'If you are a true man, don't look for it near the dung heap.'
Zen Master Zhuosan Qin of Jingyan Temple in Jiaxing
The son of the Xu family of Deqing in Huzhou, at the age of twenty-eight, he went to Yunlin Zaizhan and was tonsured as a monk. Later, he visited Zen Master Tiantao Yun and was ordered to contemplate the topic of 'The myriad dharmas return to one.' One day he attained enlightenment and composed a verse saying: 'With one thought of turning the light inward, both eyes are instantly blinded; the mud ox is broken, the golden lock is severed. The featherless hawk flies across the sky; for forty-nine years, everything was wrong.' Ascending the seat to give a Dharma talk: 'One five and another five, the great earth is just earth. The sweet melon is sweet from stem to end, the bitter melon is bitter from root to end.' Everyone knows bitterness and joy, each takes care of their own household. Recognize people through speech, distinguish soil through seedlings. There is no right or wrong, there are guests and hosts. Striking the staff and saying: 'Do you understand? A wildcat is not a tiger.' Small gathering: 'The World Honored One (Sakyamuni) does not speak of speaking, Mahakasyapa does not hear of hearing. Understanding the meaning within, dates can be swallowed whole.' Striking the staff and saying: 'Unprovoked, unprovoked.' Small gathering: Picking up the staff and saying: 'There is a head and a tail, no disease, no medicine.'
。眼睛橫生。鼻孔直落。見飯會吃。見衣會著。現成公案。不用造作。禾山打鼓。普化搖鐸。直饒會得也是絡索。
滄洪注禪師法嗣
常州天寧覺性是禪師
本郡江陰姚氏子。二十歲。造宜興銅官山。禮德梵和尚出家。遍參諸方。次謁滄洪注。命看未生前話。二年後。忽契悟。得授印記 上堂。空手把鋤頭。殺活縱橫得自由。步行橋水牛。不風流處也風流。人從橋上過。崑崙踏破洞庭波。橋流水不流。黃鶴樓前鸚鵡洲。還委么。揮拂子下座。
碧雲寶禪師法嗣
嘉興精嚴躬穎義禪師
小參。殘春已過。孟夏到來。十方聚會。選佛場開。一個個壁立萬仞。拶破虛空。便見盡十方世界。是沙門一隻眼。盡十方世界。是圓覺伽藍。身心安居。平等性智。精嚴恁么說話。大似畫蛇添足。若是過量人。著著有出身之路。還有過量人者么。卓杖云。泥牛昨夜遭塗炭。直到於今不見蹤。
見徹明禪師法嗣
泰州慈濟湛如真禪師
丹徒王氏子 據室。此是從上祖師。斷人命根處。拄杖子。今日在真上座手裡。即今銅頭鐵額到此。也須一一按過。不是與人難共住。大都緇素要分明 當晚小參。秋臨數日。桐葉初稀木樨香。含蕊南畝稻花肥。鐘鳴東海。塔影西溪。離聲離色。未許
【現代漢語翻譯】 現代漢語譯本：眼睛是橫著長的，鼻孔是直著朝下的。看見飯就會吃，看見衣服就會穿。這是現成的公案（佛教用語，指已成立的、不須再加論證的事例），不用人為造作。就像禾山（地名）在打鼓，普化（人名，唐代僧人）在搖鈴。即使你領會了，也還是被束縛住了。
滄洪注禪師的法嗣
常州天寧覺性是禪師
是本郡江陰姚氏的兒子。二十歲時，到宜興銅官山，拜德梵和尚出家。廣泛參訪各處。後來拜見滄洪注禪師，滄洪注禪師讓他參看『未生前』的話頭。兩年後，忽然契悟，得到滄洪注禪師的印可。上堂說法：空手拿著鋤頭，殺與活都縱橫自如。步行走過橋，水牛也在橋下。不風流的地方也顯得風流。人們從橋上走過，崑崙山被踏破，洞庭湖掀起波浪。橋在流水，水卻沒有流動。黃鶴樓前的鸚鵡洲。你們明白了嗎？』揮動拂塵，走下法座。
碧雲寶禪師的法嗣
嘉興精嚴躬穎義禪師
小參時說：殘春已經過去，初夏已經到來。十方（指東、西、南、北、東南、西南、東北、西北、上、下十個方向）的僧眾聚集在一起，選佛場打開。一個個都像壁立萬仞，氣勢逼人，穿透虛空。這樣就能看到整個十方世界，都是沙門（出家人的通稱）的一隻眼。整個十方世界，都是圓覺伽藍（佛教寺廟）。身心安穩居住，達到平等性智（佛教智慧）。精嚴這樣說話，很像是畫蛇添足。如果是超越常人的人，處處都有出路。還有超越常人的人嗎？』用禪杖敲擊地面說：『泥牛昨夜遭遇塗炭，直到如今不見蹤影。』
見徹明禪師的法嗣
泰州慈濟湛如真禪師
是丹徒王氏的兒子。主持寺院。說：『這裡是從上代祖師以來，斷人命根的地方。這根拄杖，今天在上座真禪師的手裡。即使是銅頭鐵額的人到這裡，也必須一一經過檢查。不是要和人難以相處，而是出家人和俗人一定要分清楚。』當晚小參時說：『秋天來臨數日，桐葉開始稀疏，木樨花散發著香味，含苞待放的稻花在南邊的田地裡顯得肥沃。鐘聲在東海鳴響，塔影倒映在西溪。離開聲音，離開顏色，還不允許……』
【English Translation】 English version: Eyes grow sideways. Nostrils point straight down. Sees food, will eat. Sees clothes, will wear. A ready-made case (Koan). No need to fabricate. He Mountain beats the drum. P'u-hua (Puhua) shakes the bell. Even if you understand, it's still a snare.
Dharma heir of Chan Master Canghong Zhu
Chan Master Juexing Shi of Tianning Monastery in Changzhou
Was a son of the Yao family of Jiangyin in this prefecture. At the age of twenty, he went to Tongguan Mountain in Yixing and took tonsure under the Venerable De Fan. He widely visited various places. Later, he paid respects to Chan Master Canghong Zhu, who instructed him to contemplate the 'before birth' topic. Two years later, he suddenly attained enlightenment and received the seal of approval. Ascended the hall and said: 'Empty-handed, holding a hoe, killing and vivifying are freely attained. Walking across the bridge, the water buffalo is also there. Even in places without elegance, there is elegance. People pass over the bridge, Kunlun is trampled, and Dongting Lake stirs up waves. The bridge flows with water, but the water does not flow. Parrot Island in front of Yellow Crane Tower. Do you understand?' He waved the whisk and descended from the seat.
Dharma heir of Chan Master Biyun Bao
Chan Master Gong Yingyi of Jingyan Monastery in Jiaxing
During a small gathering, he said: 'The end of spring has passed, and early summer has arrived. The ten directions (east, west, south, north, southeast, southwest, northeast, northwest, up, and down) gather together, and the Buddha selection field opens. Each one stands like a ten-thousand-foot cliff, forcefully breaking through the void. Then you will see that the entire ten directions of the world are the one eye of a Shramana (Buddhist monk). The entire ten directions of the world are the Round Enlightenment Sangharama (Buddhist monastery). Body and mind dwell in peace, attaining equal nature wisdom (Buddhist wisdom). Jingyan speaks like this, much like adding feet to a snake. If there are people who surpass the ordinary, there is a way out in every situation. Are there any people who surpass the ordinary?' He struck the ground with his staff and said: 'The mud ox suffered devastation last night, and its trace has not been seen until now.'
Dharma heir of Chan Master Jian Cheming
Chan Master Zhan Ruzhen of Ciji Monastery in Taizhou
Was a son of the Wang family of Dantu. Presided over the monastery. Said: 'This is the place where the ancestral teachers of the past cut off the root of life. This staff is in the hands of the senior monk Zhen today. Even those with copper heads and iron foreheads must be examined one by one when they come here. It's not that it's difficult to live with people, but that monks and laypeople must be clearly distinguished.' During the evening gathering, he said: 'Autumn has arrived for several days, the paulownia leaves are beginning to thin, the sweet osmanthus emits fragrance, and the budding rice flowers appear fertile in the southern fields. The bell rings in the East Sea, and the pagoda's shadow is reflected in the West Creek. Separated from sound, separated from color, not yet allowed...'
住泊。隨聲逐色。打折驢蹄。莫把青州棗。錯認鄭州梨 小參。水底不須撈月。虛空何處著楔。一法不見不知。正是抱䞋叫屈。直饒純清絕點。脫體承當。腳跟之下。泥水一尺。何故。萬里不掛片云。青天也須吃棒 大殿。丈六金身。千丈盧舍那身無邊身。菩薩量至梵天。不見其頂。正眼觀來。尚屬戲論。金佛木佛泥佛真佛。丹霞德山雲門趙州。各執己見。新長老合作么生。展具云。齊之以禮 祖堂。不立一塵。不捨一法。世界本清平。何須神臂發。斷臂安心。將病與醫。致使大唐宗徒。行棒行喝。了無收煞。莫謂家醜外揚。貴圖授受直截。
定悟誠禪師法嗣
常州聚湖寺頓悟禪師
浙江海寧人。參定悟和尚。印記繼席天寧 上堂。明明明。宛如紅日照乾坤。暗暗暗。普天匝地不見面也不明。也不暗。露出金剛一隻眼。且道。金剛眼在甚麼處。良久云。咄。
納川海禪師法嗣
常州天寧凈德月禪師
本郡陽湖人 解制小參。若人識得心。大地無寸土。家舍途中。若人識得心。大地皆是土。途中家舍。於斯瞭然。不妨登山涉水。隨處自在。揮拂云。若向者里停思。縱饒經歷百城。也是趙婆呷醋 除夕小參。今年遇𨳝增一月。寒暑推遷今日畢。衲僧巴鼻祇如常。摩訶般若波羅蜜 解
【現代漢語翻譯】 現代漢語譯本： 住止停泊。追逐聲音和顏色。折斷驢蹄。不要把青州的棗，錯誤地認為是鄭州的梨。小參（一種禪宗的開示）。水底不必撈月，虛空中哪裡能安插木楔？對任何事物都一無所見，一無所知，這正是抱著寶貝叫屈。縱然純凈清澈到了極點，完全脫離形體去承擔，腳跟之下，仍然有一尺深的泥水。為什麼呢？萬里無雲，晴朗的天空也必須捱打。大殿說法。一丈六尺高的金身佛像，千丈盧舍那佛（Vairocana，報身佛）的身無邊無際。菩薩的度量達到梵天，也看不見他的頭頂。用正眼來看，仍然屬於戲論。金佛、木佛、泥佛、真佛，丹霞（Danxia，唐代禪師）、德山（Deshan，唐代禪師）、雲門（Yunmen，唐末五代禪師）、趙州（Zhaozhou，唐代禪師），各自堅持自己的見解。新來的長老該如何作為呢？展開坐具說，用禮來規範他們。祖堂說法。不建立任何塵埃，也不捨棄任何一法。世界本來就是清凈太平的，哪裡需要神臂弓箭來引發事端？斷臂求安心，這是把疾病交給醫生，導致大唐的禪宗門徒，動輒使用棒喝，沒有止境。不要說家醜外揚，重要的是傳授能夠直接了當。 定悟誠禪師的法嗣 常州聚湖寺頓悟禪師 浙江海寧人。參拜定悟和尚，得到印可，繼承了天寧寺的住持之位。上堂說法。明明明，宛如紅日照耀乾坤。暗暗暗，普天之下，到處都看不見，既不明也不暗，露出金剛的一隻眼。那麼，金剛眼在哪裡呢？良久之後說，咄！ 納川海禪師的法嗣 常州天寧凈德月禪師 本郡陽湖人。解制小參。如果有人認識了自己的心，大地就沒有一寸土地。家舍就在途中，如果有人認識了自己的心，大地都是土地，途中就是家舍。如果對這些都明白瞭然於心，不妨登山涉水，隨處自在。揮動拂塵說，如果在這裡停滯思考，縱然經歷百座城池，也像是趙婆吃醋一樣。除夕小參。今年遇到閏月增加了一個月，寒暑的推移到今天結束。衲僧的本分只是如常，摩訶般若波羅蜜（Mahāprajñāpāramitā，偉大的智慧到達彼岸）。解制。
【English Translation】 English version: Dwelling and stopping. Following sounds and colors. Breaking the donkey's hooves. Do not mistake the jujubes of Qingzhou for the pears of Zhengzhou. Small Dharma assembly. There is no need to fish for the moon in the water. Where in the empty sky can a wedge be placed? Not seeing or knowing a single dharma is precisely like holding a treasure and crying out in grievance. Even if one is purely clear and utterly spotless, taking on the responsibility completely, there is still a foot of mud and water beneath one's feet. Why? Even when ten thousand miles are without a single cloud, the clear sky must still receive a beating. Dharma talk in the main hall. The sixteen-foot golden body, the thousand-foot body of Vairocana (報身佛, the Reward Body Buddha), the boundless body. The measure of a Bodhisattva reaches the Brahma heaven, yet its crown cannot be seen. Viewed with the true eye, it still belongs to playful discourse. Golden Buddhas, wooden Buddhas, clay Buddhas, true Buddhas, Danxia (唐代禪師, Tang Dynasty Chan Master), Deshan (唐代禪師, Tang Dynasty Chan Master), Yunmen (唐末五代禪師, Late Tang and Five Dynasties Chan Master), Zhaozhou (唐代禪師, Tang Dynasty Chan Master), each holds to their own view. What should the new abbot do? Unfurl the sitting cloth and say, 'Regulate them with propriety.' Dharma talk in the ancestral hall. Not establishing a single speck of dust, nor abandoning a single dharma. The world is originally pure and peaceful, why is there a need for the divine arm to launch an arrow? Cutting off one's arm to seek peace of mind is like entrusting illness to a doctor, causing the Tang Dynasty (618-907) Chan followers to use blows and shouts without end. Do not say that family scandals are being aired, the important thing is that the transmission is direct and straightforward. Successor of Chan Master Dingwu Cheng Chan Master Dunwu of Juhu Temple in Changzhou A native of Haining, Zhejiang. He visited the Venerable Dingwu, received his seal of approval, and succeeded to the abbotship of Tianning Temple. Ascending the Dharma seat. Bright, bright, bright, like the red sun illuminating the universe. Dark, dark, dark, throughout the entire world, nothing can be seen. Neither bright nor dark, revealing the one eye of Vajra. Tell me, where is the Vajra eye? After a long silence, he said, 'Hmph!' Successor of Chan Master Nachuan Hai Chan Master Jingde Yue of Tianning Temple in Changzhou A native of Yanghu in this prefecture. Small Dharma assembly at the end of the retreat. If a person recognizes their own mind, there is not an inch of earth on the great earth. Home is on the road. If a person recognizes their own mind, the great earth is all earth. The road is home. If one is clear about this, one may as well climb mountains and wade through water, being at ease everywhere. Waving the whisk, he said, 'If you stop and think here, even if you travel through a hundred cities, it is like Granny Zhao drinking vinegar.' Small Dharma assembly on New Year's Eve. This year there is an intercalary month, the passing of cold and heat ends today. The fundamental task of a monk is just as usual, Mahāprajñāpāramitā (偉大的智慧到達彼岸, Great Perfection of Wisdom). End of retreat.
制小參。萬法歸一。有佛處不得住。一歸何處。無佛處急走過。三月無違。青州布衫重七斤。恁么則不去也。三千里外漫流傳。上元定是正月半。摘楊花摘楊花。良久云。還識趙州么 升座。最初機。末後句。泥牛吼水面。木馬疾追風。有甚奇特。過得天寧門。方為好手。且道。天寧有何長處。卓拄杖云。直饒佛祖到來。也要從頭勘過 小參。今朝五月望旦。諸兄一齊雲集。驀豎拂子云。祖意教意全彰。虛空何必釘橛。
霈靈源禪師法嗣
丹陽嘉山中和□禪師
上堂。麻三斤。須菩提巖中端坐。見吾法身。乾矢橛。萬里無雲天吃棒。克賓維𨚗。罰錢趕出。文殊師利。喚不入門。倒卻門前剎竿。弄猢猻伎倆。禮拜歸位而立。認奴作郎。者一隊漢。個個認影迷頭。嘉山者里。仍可法堂前草深一丈。不肯將金針度與人。何故。諸方難見易識。我者里易見難識。
了凡聖禪師法嗣(六人)
無錫開利化南宏禪師
上堂。僧問。意句俱不到時如何。師云。描不成畫不就。進云。一種沒絃琴。惟師彈得妙。師喝云。誰是知音。乃云。菱花才現。人境難逃。鏌鎁全提。佛魔膽喪。遵寰中之敕。握閫外之權。斬新條令。掃除竹木精靈。截斷疑根。剖出佛祖心印。定龍蛇。須具閃電之機。分玉石。
必有迅雷之句。百尺竿頭。使人人進步。萬仞巖上。要個個翻身。眾中還有進得步翻得身者么。喝一喝云。一片白雲橫谷口。幾多歸鳥自迷巢 小參。花開樹樹開椏。椏上著葫蘆。葫蘆藤上結冬瓜。瓜中五味盡皆全。甜如蜜。苦如連。辣似番椒咸似鹽。其中一種真酸味。相逢難以對人言。卓一卓云。薦。
高郵善因最初心禪師
生平。于道自任。室中嚴峻。衲子少有能近者 上堂。真無妄不立。妄無真不生。透過兩重關。猶落第二頭。所以臨濟大師云。向第一句薦得。可與佛祖為師。第二句薦得。可與人天為師。第三句薦得。自救不了。設有個出來道。不落階級。又作么生。但向他道。今日不著便。
維揚高旻昭月貞禪師
徐州沛縣余氏子。幼依銅山潔生和尚出家。年二十。受具于宏濟律師。常誦法華金剛致疑。奮志參方。謁高旻了凡聖。參三不是話。有省。呈所得。了曰。誰教你坐在者里。懸崖撒手。自肯承當。絕後再蘇。欺君不得。師聞舉。豁然開悟。從茲日益玄奧。後繼席焉。上堂。綠陰深處。水足草足。碧玉階前。風清月白。千劫眼不借舌頭底。萬劫舌不借眼睛底。璇璣不動。寂爾恒通。大清國里。不是無禪。只是無師。一釋迦二元和三佛陀。其餘是什麼碗脫丘 華嚴期上堂。剖塵
{ "translations": [ "現代漢語譯本：", "必有迅雷之句。比喻在極高的境地，必須要有快速、果斷的手段才能有所突破。", "百尺竿頭。比喻已經達到很高的境界或成就。", "使人人進步。希望每個人都能不斷進步。", "萬仞巖上。比喻極其險峻的境地。", "要個個翻身。希望每個人都能徹底改變現狀，獲得新生。", "眾中還有進得步翻得身者么。反問，意思是說，在大家當中，還有能夠進步和翻身的人嗎？", "喝一喝云。禪宗常用的一種表達方式，通過大喝一聲來啓發弟子。", "一片白雲橫谷口。幾多歸鳥自迷巢。描述了一種迷茫、困惑的景象，也暗示了修行者在追求真理的過程中可能會遇到的困境。", "小參。禪宗的一種修行方式，師父與弟子之間進行簡短的問答。", "花開樹樹開椏。椏上著葫蘆。葫蘆藤上結冬瓜。瓜中五味盡皆全。描述了一種豐富、圓滿的狀態。", "甜如蜜。苦如連。辣似番椒咸似鹽。其中一種真酸味。相逢難以對人言。用各種味道來比喻人生的不同體驗，其中有一種難以言說的酸楚。", "卓一卓云。用拄杖敲擊地面，禪宗常用的一種表達方式。", "薦。推薦，介紹，在此處指開悟的境界。", "", "高郵善因最初心禪師", "", "生平。一生以弘揚佛法為己任。在禪房中非常嚴厲，弟子們很少能接近他。", "上堂。真無妄不立。妄無真不生。真實和虛妄相互依存，不能獨立存在。", "透過兩重關。猶落第二頭。即使突破了兩重關卡，仍然沒有達到最高的境界。", "所以臨濟大師云。臨濟義玄禪師說。", "向第一句薦得。可與佛祖為師。如果能領悟第一句的真諦，就可以成為佛祖的老師。", "第二句薦得。可與人天為師。如果能領悟第二句的真諦，就可以成為人天眾生的老師。", "第三句薦得。自救不了。如果只能領悟第三句的真諦，連自己都無法解救。", "設有個出來道。假設有人出來說。", "不落階級。不拘泥於任何形式或等級。", "又作么生。又該如何呢？", "但向他道。只管對他說。", "今日不著便。今天不方便說。", "", "維揚高旻昭月貞禪師", "", "徐州沛縣余氏子。是徐州沛縣余家之子。", "幼依銅山潔生和尚出家。年幼時跟隨銅山潔生和尚出家。", "年二十。受具于宏濟律師。二十歲時，在宏濟律師處受具足戒。", "常誦法華金剛致疑。經常誦讀《法華經》和《金剛經》，但心存疑惑。", "奮志參方。立志參訪各地名師。", "謁高旻了凡聖。拜訪高旻寺的了凡聖禪師。", "參三不是話。參究『三不是』的話頭。", "有省。有所領悟。", "呈所得。呈上自己所領悟的。", "了曰。了凡禪師說。", "誰教你坐在者里。是誰讓你坐在這裡的？", "懸崖撒手。比喻在危急時刻，要敢於放手一搏。", "自肯承當。自己敢於承擔一切。", "絕後再蘇。比喻經歷絕境後重新獲得生機。", "欺君不得。不能欺騙自己。", "師聞舉。禪師聽聞此語。", "豁然開悟。突然開悟。", "從茲日益玄奧。從此以後，禪理日益精深。", "後繼席焉。後來繼承了住持之位。", "上堂。上堂說法。", "綠陰深處。水足草足。在綠樹成蔭的深處，水源充足，草木茂盛。", "碧玉階前。風清月白。在碧玉臺階前，清風徐來，月光皎潔。", "千劫眼不借舌頭底。萬劫舌不借眼睛底。比喻超越語言文字的直接體驗。", "璇璣不動。寂爾恒通。比喻內心的平靜和通達。", "大清國（1644年-1912年）里。不是無禪。只是無師。大清朝不是沒有禪法，只是缺乏真正的導師。", "一釋迦二元和三佛陀。第一個是釋迦牟尼佛，第二個是元和（唐憲宗年號，806年-820年），第三個是佛陀。", "其餘是什麼碗脫丘。其餘的都是些什麼東西？", "華嚴期上堂。在講解《華嚴經》的期間上堂說法。", "剖塵。剖析塵世。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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出經卷。了義絕言詮。阿字法門海。不隔一毫端。良久云。風鳴條雨破塊。朝來塔上鈴語碎。大方廣佛華嚴經。塵說剎說不思議。普賢行文殊智。樓閣門開。三摩缽地。顧眾云。文彩全彰。各請自鑒 上堂。十方國土中。無剎不現身。昨日雨今日晴。馬嘶芳草地。牛臥綠楊陰。漁歌遠浦。蟬噪高林。金沙灘頭馬郎婦。不搽紅粉也風流。好大哥。夜來明月照千溪。無限獼猿探深影。喝一喝 小參。夜短睡不足。鐘聲披七條。山門佛殿。露柱燈籠。因我得禮。你塔鈴邗水。妙音觀世音。梵音海潮音。薰風南來。殿角涼生。甚麼處。是文殊被世尊攝向二鐵圍山。驀喚行者。濃煎茶來。小參。掃盡觸途滯程。頓開不二生涯。鑊湯為樂業。爐炭是安家。趙錢孫李。大寶法華。若起絲毫佛見法見。粗拳辣掌。不怕戴角夜叉。咄。突出無師句子。當陽獨露無遮 曬藏經小參。舉世尊臨入涅槃。文殊請再轉法輪。世尊咄曰。文殊。吾四十九年。未嘗說著一字。請我再轉法輪。是吾曾轉法輪耶。師云。大小文殊。被世尊熱瞞一上。萸灣今日路見不平。要與文殊作主。召眾云。可快將黃面老漢贓物。盡搬在殿前。青天白日。大家露布一番。管教伊轉身不及。雖然。也是為他閑事長無明 小參。三登投子。九上洞山。三千里路。賣卻布單。癡
【現代漢語翻譯】 現代漢語譯本 出經卷。了義（究竟的意義）絕言詮（無法用言語表達）。阿字法門海。不隔一毫端。良久云。風鳴條雨破塊。朝來塔上鈴語碎。大方廣佛華嚴經。塵說剎說不思議。普賢行文殊智。樓閣門開。三摩缽地（一種禪定狀態）。顧眾云。文彩全彰。各請自鑒。 上堂。十方國土中。無剎不現身。昨日雨今日晴。馬嘶芳草地。牛臥綠楊陰。漁歌遠浦。蟬噪高林。金沙灘頭馬郎婦。不搽紅粉也風流。好大哥。夜來明月照千溪。無限獼猿探深影。喝一喝。 小參。夜短睡不足。鐘聲披七條。山門佛殿。露柱燈籠。因我得禮。你塔鈴邗水。妙音觀世音（觀世音菩薩的別稱）。梵音海潮音。薰風南來。殿角涼生。甚麼處。是文殊（文殊菩薩）被世尊（釋迦牟尼佛）攝向二鐵圍山。驀喚行者。濃煎茶來。 小參。掃盡觸途滯程。頓開不二生涯。鑊湯為樂業。爐炭是安家。趙錢孫李。大寶法華。若起絲毫佛見法見。粗拳辣掌。不怕戴角夜叉。咄。突出無師句子。當陽獨露無遮。 曬藏經小參。舉世尊（釋迦牟尼佛）臨入涅槃（佛教用語，指圓寂）。文殊（文殊菩薩）請再轉法輪。世尊（釋迦牟尼佛）咄曰。文殊（文殊菩薩）。吾四十九年。未嘗說著一字。請我再轉法輪。是吾曾轉法輪耶。師云。大小文殊（文殊菩薩）。被世尊（釋迦牟尼佛）熱瞞一上。萸灣今日路見不平。要與文殊（文殊菩薩）作主。召眾云。可快將黃面老漢贓物。盡搬在殿前。****。大家露布一番。管教伊轉身不及。雖然。也是為他閑事長無明。 小參。三登投子。九上洞山。三千里路。賣卻布單。癡
【English Translation】 English version Opening the Sutra scroll. The ultimate meaning transcends verbal expression. The 'A' character is the ocean of Dharma, without the slightest separation. After a long pause, he said, 'The wind whistles through the branches, the rain breaks the clods. This morning, the bells on the pagoda chime in fragments. The Great Expansive Buddha Flower Adornment Sutra is expounded by dust and lands, inconceivable. The practice of Samantabhadra (普賢) and the wisdom of Manjusri (文殊). The gates of the pavilion open to Samadhi (三摩缽地, a state of meditative consciousness).' Looking at the assembly, he said, 'The splendor of the writing is fully displayed. Please examine it yourselves.' Ascending the Dharma Hall. 'In the ten directions of lands, there is no realm where the body does not appear. Yesterday it rained, today it is sunny. Horses neigh in the fragrant grass, cows lie in the shade of green willows. Fishermen sing in the distant shores, cicadas chirp in the tall forests. The wife of Ma Lang on the golden sand beach, without rouge or powder, is also charming. Good elder brother, last night the bright moon shone on a thousand streams, countless monkeys explore the deep shadows.' A shout! Short Dharma talk. 'The night is short, sleep is insufficient. The bell sound drapes the seven-striped robe. The mountain gate and Buddha hall, the exposed pillars and lanterns, are due to my receiving the Dharma. Your pagoda bells and the waters of Han, the wonderful sound of Avalokiteshvara (觀世音, the Bodhisattva of Compassion), the Brahma sound and the ocean tide sound. The warm wind comes from the south, and coolness arises in the corners of the hall. Where is it that Manjusri (文殊) was taken by the World Honored One (世尊, Shakyamuni Buddha) to the two Iron Mountain Ranges?' Suddenly calling the attendant, 'Bring strong tea.' Short Dharma talk. 'Sweep away all obstacles on the path, instantly open the life of non-duality. The cauldron of boiling water is a joyful occupation, the furnace of charcoal is a peaceful home. Zhao, Qian, Sun, Li, the Great Treasure Lotus Sutra. If even a trace of Buddha-view or Dharma-view arises, rough fists and spicy palms are not afraid of the horned Rakshasa. A shout! Projecting a teacherless phrase, directly revealing without concealment.' Short Dharma talk during Sutra Drying. 'The World Honored One (世尊, Shakyamuni Buddha) is about to enter Nirvana (涅槃, the final liberation). Manjusri (文殊) requests to turn the Dharma wheel again. The World Honored One (世尊, Shakyamuni Buddha) rebukes, 'Manjusri (文殊), for forty-nine years, I have never spoken a single word. You ask me to turn the Dharma wheel again. Have I ever turned the Dharma wheel?' The master said, 'Big and small Manjusri (文殊), were deceived by the World Honored One (世尊). Today, Yuwan sees injustice on the road and wants to stand up for Manjusri (文殊). Calling the assembly, 'Quickly move all the stolen goods of the yellow-faced old man to the front of the hall. ****. Let everyone make a public announcement, ensuring he cannot turn around in time. Although, it is also because of his meddling that ignorance grows.' Short Dharma talk. 'Three ascents to Touzi, nine ascents to Dongshan. Three thousand miles of road, selling the cloth robe. Foolish.'
狂外邊走。一盲引眾盲。達磨不來東土。二祖不往西干。佛法遍天下。誰人不丈夫。一塵飛而翳天。一芥墮而覆地。擬心即錯。動念即乖。汝等遠涉山水。皆是去本逐末。還委悉么。未動腳跟。好與三十棒 小參。拈起須彌椎。擊碎虛空鼓。狹路相逢。無賓無主。釋迦不是佛。達磨不是祖。放出楊岐三腳驢。踏殺玄沙一角虎。阿呵呵。休莽鹵。若人識得心。大地無寸土 示眾。諸人以我有佛法。我以佛法是冤家。不著趙州七斤衫。豈拈洞山三斤麻。饑即飯。渴即茶。終朝隨分足生涯。惟有一個決定說。庭前娑羅樹。年年放碧華 僧問。如何是道。師云。瓜州遠似揚州。問如何是禪。師云。山僧今日勞倦。僧便出。師云。不妨伶利 問。如何是學人本來面目。師云。牙齒一具骨。耳朵兩片皮。僧禮拜。師曰。好個師僧。又恁么去 僧參。才跨門。師曰。後面是阿誰。僧回首。師云。業識茫茫。無本可據 師問僧。狗子還有佛性也無。僧云。無。師云。汝驢年。夢見趙州去在 僧。問如何是雲門北斗藏身意。師曰。月落寒潭靜。烏雞半夜啼。僧曰。恁么便是否。師云。不打者驢漢出去。師主席三十餘年。室中嚴明峻拒。不妄許可。事親最孝。有養母堂。乾隆五十年十月七日示寂。世壽五十七。僧臘四十七。塔于江城村之原
。
維揚秋門陳居士
喜讀佛書。偶閱維摩經。至文殊菩薩問疾品。維摩念言今文殊師利與大眾十萬余俱來我所。即以神力空其室內除去所有。乃豁然。得蕰界空。遂詣高旻。求入室。呈所得。旻曰。此是蕰空。未得性空。猶是門外事。士云。如何是門內事。旻曰。月落後相見。士乃頓悟前非。即呈偈曰。大地黑漫漫。相逢不相識。十聖三賢總不知。泥牛入海絕訊息。旻頷之曰。且喜得入門也。士云。弟子從未出。何言入也。旻曰。放汝三十棒。遂筑居士軒。長譚不二。臨終前一日。辭謝親舊。時至。沐浴更衣禮佛。端坐說偈。合掌謝眾而化。著述甚多。唯一貫吟。皆闡不不二之旨。
揚州哲文袁居士
善繪雞。舉家茹素。參高旻。令參誰字。半載無入處。一日畫雞呈似旻。旻曰。雖然如活。爭柰不解啼。士曰。聲遍大千。旻把住曰。𨚗里是他發聲處。速道速道。士無對。自此晝夜力參。半夜忽聞雞叫。徹見淵源。清晨求證。旻曰。居士會也。士呈偈曰。錦雞啼破玉屏空。子夜閻浮日正中。情與無情同一舌。到頭無處覓渠蹤。旻云。到頭原不識渠蹤。士唯然。日精玄奧。一日喚家僮。敷座焚香。至午趺坐。令請秋門居士話別。門至問曰。正當恁么時如何。士乃畫一○相。大喝一聲而寂。
【現代漢語翻譯】 現代漢語譯本 維揚（今江蘇揚州）秋門陳居士（在家修行的佛教信徒）： 喜歡閱讀佛經。偶然讀到《維摩詰經》，看到文殊菩薩問疾品時，維摩詰心想：『現在文殊師利菩薩與十萬大眾一起來我這裡。』於是用神通力清空他的房間，除去所有物品，豁然開朗，證得蘊界空（五蘊皆空）。 於是前往高旻寺，請求入室參禪，呈上自己的所得。高旻寺的禪師說：『這只是蘊空，還沒有證得性空（自性本空），仍然是門外事。』陳居士問：『如何才是門內事？』高旻寺的禪師說：『月落後相見。』陳居士於是頓悟之前的錯誤。 隨即呈上一偈（佛教詩歌）說：『大地黑漫漫，相逢不相識，十聖（十地菩薩）三賢（十住、十行、十回向菩薩）總不知，泥牛入海絕訊息。』高旻寺的禪師點頭稱許說：『可喜的是你已經入門了。』陳居士說：『弟子從未出門，怎麼說入門呢？』高旻寺的禪師說：『放你三十棒。』 於是建造居士軒，長久談論不二法門（超越二元對立的真理）。臨終前一天，辭別親友，時間一到，沐浴更衣，禮拜佛，端坐說偈，合掌感謝眾人而逝世。著述很多，只有《一貫吟》，都闡述不二的宗旨。 揚州哲文袁居士（在家修行的佛教信徒）： 擅長畫雞，全家吃素。參拜高旻寺，禪師令他參『誰』字。半年沒有領悟。一天，畫了一隻雞呈給高旻寺的禪師看，禪師說：『雖然畫得像活的一樣，奈何不會啼叫。』袁居士說：『聲音遍佈大千世界。』高旻寺的禪師抓住他說：『哪裡是它發出聲音的地方？快說快說！』袁居士無言以對。 從此晝夜努力參禪，半夜忽然聽到雞叫，徹底見到根源。清晨請求印證，高旻寺的禪師說：『居士明白了。』袁居士呈上一偈說：『錦雞啼破玉屏空，子夜閻浮（世界）日正中，情與無情同一舌，到頭無處覓渠蹤。』高旻寺的禪師說：『到頭來原本就不認識它的軌跡。』袁居士表示贊同。 日常精研玄奧的佛理。一天，叫來家僮，鋪設座位，焚香，到中午時分跏趺而坐，讓家僮去請秋門居士來話別。秋門居士來到后問道：『正在這個時候，如何是好？』袁居士於是畫了一個圓相（佛教象徵），大喝一聲而逝世。
【English Translation】 English version Layman Chen of Qiumen in Yangzhou (a city in Jiangsu province): He loved reading Buddhist scriptures. He happened to read the Vimalakirti Sutra, and when he reached the chapter on Manjushri Bodhisattva's Inquiry about Illness, Vimalakirti thought, 'Now Manjushri Bodhisattva is coming to me with a great assembly of over one hundred thousand.' Then, with his spiritual power, he emptied his room and removed all its contents, and suddenly he attained the emptiness of the skandha realm (the emptiness of the five aggregates). Thereupon, he went to Gaomin Temple, seeking to enter the abbot's room for instruction, and presented his attainment. The Chan master of Gaomin Temple said, 'This is only the emptiness of the skandhas; you have not yet attained the emptiness of nature (the inherent emptiness of self-nature), and it is still a matter outside the gate.' Layman Chen asked, 'What is the matter inside the gate?' The Chan master of Gaomin Temple said, 'Meet after the moon sets.' Layman Chen then suddenly realized his previous errors. Immediately, he presented a verse (Buddhist poem) saying, 'The great earth is dark and vast, meeting without recognition, even the ten saints (the ten-ground Bodhisattvas) and three sages (the Bodhisattvas of the ten abodes, ten practices, and ten dedications) do not know, a mud ox enters the sea without a trace.' The Chan master of Gaomin Temple nodded in approval, saying, 'It is gratifying that you have entered the gate.' Layman Chen said, 'This disciple has never left, how can you say I have entered?' The Chan master of Gaomin Temple said, 'Give you thirty blows.' Then he built the Layman's Pavilion, where he long discussed the non-dual dharma (the truth beyond dualistic opposition). On the day before his death, he bid farewell to relatives and friends. When the time came, he bathed, changed clothes, prostrated to the Buddha, sat upright, recited a verse, clasped his hands, thanked the assembly, and passed away. He wrote many works, only the 'Unifying Chant' remains, all expounding the principle of non-duality. Layman Yuan of Zhewen in Yangzhou (a city in Jiangsu province): He was skilled at painting chickens, and his whole family was vegetarian. He visited Gaomin Temple, and the Chan master instructed him to contemplate the word 'Who'. For half a year, he had no entry point. One day, he painted a chicken and presented it to the Chan master of Gaomin Temple. The Chan master said, 'Although it is like a living thing, it cannot crow.' Layman Yuan said, 'Its sound pervades the great thousand worlds.' The Chan master of Gaomin Temple seized him and said, 'Where is the place from which it emits its sound? Speak quickly! Speak quickly!' Layman Yuan was speechless. From then on, he diligently practiced Chan meditation day and night. In the middle of the night, he suddenly heard a rooster crow, thoroughly seeing the source. In the early morning, he sought confirmation. The Chan master of Gaomin Temple said, 'Layman understands.' Layman Yuan presented a verse saying, 'The brocade chicken crows, breaking through the jade screen emptiness, at midnight, the Jambudvipa (world) is in the midday sun, sentient and insentient share the same tongue, in the end, there is nowhere to find its trace.' The Chan master of Gaomin Temple said, 'In the end, one originally does not recognize its trace.' Layman Yuan agreed. Daily, he diligently studied the profound Buddhist principles. One day, he called his servant, prepared a seat, burned incense, and at noon, sat in the lotus position, instructing the servant to invite Layman Qiumen to say farewell. When Layman Qiumen arrived, he asked, 'At this very moment, what is it like?' Layman Yuan then drew a circle (a Buddhist symbol), shouted loudly, and passed away.
揚州遁園尤居士
未弱冠入泮。不信佛氏。每見僧心若有物。忽舌下患一重舌。醫皆拱手。自知必死。聞秋門居士知坐禪。可了生死。往扣之。門一見。即推出仍閉卻。士大疑之。遂詣高旻。令參神前酒檯盤話。日夜參究。誓不歸。未幾。病釋然。一日欲登廁未及門。忽猛省曰。從今不受人瞞也。即趨方丈。呈偈曰。酒檯盤酒檯盤。答處何曾在問端。大道本來無背向。從今不被舌頭瞞。旻為之助喜。
【現代漢語翻譯】 現代漢語譯本： 揚州遁園的尤居士， 還未成年就進入學校讀書。不相信佛教。每次見到僧人，心裡就好像有什麼東西一樣。忽然舌頭下面長了一個重舌（指舌頭上的疾病）。醫生都束手無策。自己知道必定會死。聽說秋門居士懂得坐禪，可以了脫生死。前去請教他。秋門居士一見，就把他推出門外，仍然把門關上。尤居士非常疑惑。於是前往高旻寺。高旻寺的禪師讓他參究神前的酒檯盤話頭。日夜參究，發誓不回去。沒過多久，病就痊癒了。一天想要上廁所，還沒到門口，忽然猛然醒悟說：『從今以後不再被人欺騙了。』立即前往方丈室，呈上偈語說：『酒檯盤，酒檯盤。回答的地方何曾在問題里？大道本來就沒有背向，從今以後不再被舌頭欺騙。』高旻寺的禪師為此感到高興。
【English Translation】 English version: Layman You of Dun Yuan in Yangzhou, Entered school before reaching adulthood. Did not believe in Buddhism. Whenever he saw monks, he felt as if something was there. Suddenly, he suffered from a double tongue (a disease of the tongue). The doctors all gave up. He knew he would surely die. He heard that Layman Qiumen knew how to meditate and could end the cycle of birth and death. He went to consult him. Qiumen, upon seeing him, pushed him out and closed the door again. The layman was greatly puzzled. So he went to Gaomin Temple. The Zen master of Gaomin Temple instructed him to investigate the 'wine table and tray' koan in front of the deity. He investigated day and night, vowing not to return. Before long, his illness was relieved. One day, wanting to go to the toilet, he had not yet reached the door when he suddenly realized: 'From now on, I will not be deceived by others.' He immediately went to the abbot's room and presented a verse, saying: 'Wine table and tray, wine table and tray. Where is the answer ever in the question? The Great Path originally has no back or front, from now on I will not be deceived by the tongue.' The Zen master of Gaomin Temple was delighted for him.