X85n1590_錦江禪燈
卍新續藏第 85 冊 No. 1590 錦江禪燈
No. 1590
錦江禪燈卷第一
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
四祖下第六世(旁出)
金陵牛頭山智威法嗣
舒州天柱山崇慧禪師
彭州陳氏子。唐乾元初。往舒州天柱山創寺。永泰元年賜額。僧問。如何是天柱境。師曰。主簿山高難見日。玉鏡峰前易曉人。問達磨未來此土時。還有佛法也無。師曰。未來且置。即今事作么生。曰某甲不會。乞師指示。師曰。萬古長空。一朝風月。僧無語。師復曰。阇黎會么。曰不會。師曰。自己分上作么生。幹他達磨來與未來作么。他家來大似賣卜漢。見汝不會。為汝錐破卦文。才生吉兇。盡在汝分上。一切自看。僧曰。如何是解卜底人。師曰。汝才出門時。便不中也。問如何是天柱家風。師曰。時有白雲來閉戶。更無風月四山流。問亡僧遷化向甚麼處去也。師曰。灊岳峰高長積翠。舒江明月色光暉。問如何是大通智勝佛。師曰。曠大劫來未曾壅滯。不是大通智勝佛是甚麼。曰為甚麼佛法不現前。師曰。只為汝不會。所以成不現前。汝若會去。亦無佛可成。問如何是道。師曰。白雲覆青嶂。蜂蝶戀庭華。問從上諸聖有何言說。師曰。汝今見吾有
【現代漢語翻譯】 現代漢語譯本 《錦江禪燈》第一卷
昭覺丈雪 通醉 輯 紹興幻庵 胡升猷 訂
四祖道信下第六世(旁出)
金陵牛頭山智威法嗣
舒州天柱山崇慧禪師
彭州陳氏之子。唐乾元初年（758年），前往舒州天柱山建立寺廟。永泰元年（765年）賜予寺額。有僧人問：『如何是天柱山的境界？』 禪師說：『主簿山高聳難以見到太陽，玉鏡峰前容易明白事理。』 又問：『達磨（Bodhidharma）未來到中國時，還有佛法嗎？』 禪師說：『未來之事暫且放下，現在的事情如何？』 僧人說：『我不會，請禪師指示。』 禪師說：『萬古長空，一朝風月。』 僧人無語。禪師又問：『你明白了嗎？』 僧人說：『不明白。』 禪師說：『自己本分上的事情如何，干達磨來與不來什麼事？他來就像個賣卜的人，見你不會，為你錐破卦文，才生出吉兇，全在你自己的分上，一切自己去看。』 僧人說：『如何是解卜的人？』 禪師說：『你才出門時，就不中了。』 問：『如何是天柱山的家風？』 禪師說：『時常有白雲來關閉門戶，更沒有風月在四山流淌。』 問：『亡故的僧人遷化到什麼地方去了？』 禪師說：『灊岳峰高聳長久地積聚著翠色，舒江的明月色澤光輝。』 問：『如何是大通智勝佛（Mahābhijñā-jñānābhibhū buddha）？』 禪師說：『曠大劫以來未曾壅塞停滯，不是大通智勝佛是什麼？』 問：『為什麼佛法不顯現？』 禪師說：『只因爲你不會，所以才不能顯現。你如果明白了，也沒有佛可以成。』 問：『如何是道？』 禪師說：『白雲覆蓋著青色的山峰，蜜蜂蝴蝶依戀著庭院中的花朵。』 問：『從上以來的諸位聖人有什麼言說？』 禪師說：『你現在見我有什麼？』
【English Translation】 English version The Chan Lamp of Jinjiang, Volume 1
Compiled by Zhangxue Tongzui of Zhaojue Monastery Revised by Huan'an Hu Shengyou of Shaoxing
Sixth Generation from the Fourth Ancestor Daoxin (Collateral Lineage)
Dharma Heir of Zhiwei of Niutou Mountain, Jinling
Chan Master Chonghui of Tianzhu Mountain, Shuzhou
A son of the Chen family of Pengzhou. In the early years of the Qianyuan era of the Tang Dynasty (758 AD), he went to Tianzhu Mountain in Shuzhou to establish a temple. In the first year of the Yongtai era (765 AD), the temple was granted an official name. A monk asked, 'What is the realm of Tianzhu Mountain?' The Master said, 'Lord Bu's mountain is so high that it is difficult to see the sun; before Jade Mirror Peak, it is easy for people to understand.' He asked, 'When Bodhidharma had not yet come to this land, was there still the Buddha-dharma?' The Master said, 'Let us put aside the matter of the future; what about the present?' The monk said, 'I do not understand; I beg the Master to instruct me.' The Master said, 'The vast sky of eternity, a single instance of wind and moon.' The monk was speechless. The Master asked again, 'Do you understand?' The monk said, 'I do not understand.' The Master said, 'What about your own affairs? What does it matter whether Bodhidharma comes or does not come? His coming is very much like a fortune-teller; seeing that you do not understand, he pierces the lines of the divination for you; only then do good and bad arise, all depending on your own part; look at everything yourself.' The monk said, 'What is a person who interprets divination?' The Master said, 'The moment you go out the door, you are already off.' Asked, 'What is the family style of Tianzhu Mountain?' The Master said, 'Often white clouds come to close the door; there is no wind or moon flowing through the four mountains.' Asked, 'Where does a deceased monk go after transformation?' The Master said, 'Qian Mountain's peaks are high and accumulate verdant green for a long time; the bright moon of the Shu River shines with color and brilliance.' Asked, 'What is the Mahābhijñā-jñānābhibhū buddha?' The Master said, 'Never obstructed or stagnated throughout vast kalpas; if it is not the Mahābhijñā-jñānābhibhū buddha, what is it?' Asked, 'Why does the Buddha-dharma not manifest?' The Master said, 'Only because you do not understand, therefore it does not manifest. If you understand, there is no Buddha to attain.' Asked, 'What is the Dao?' The Master said, 'White clouds cover the green peaks; bees and butterflies are attached to the flowers in the courtyard.' Asked, 'What sayings do the sages of the past have?' The Master said, 'What do you see in me now?'
何言說。問宗門中事請師舉唱。師曰。石牛長吼真空外。木馬嘶時月隱山。問如何是和尚利人處。師曰。一雨普滋。千山秀色。問如何是天柱山中人。師曰。獨步千峰頂。優遊九曲泉。問如何是西來意。師曰。白猿抱子來青嶂。蜂蝶銜華綠藥間。大曆十四年歸寂。塔于山之北。
五祖下第四世
益州無相法嗣
益州保唐寺無住禪師
初得法于無相大師。乃居南陽白崖山。專務宴寂。經累歲。學者漸至。勤請不已。自此垂誨。雖廣演言教。而唯以無念為宗。唐相國杜鴻漸。出撫坤維。聞師名。思一瞻禮。遣使到山延請。時節度使崔寧。亦命諸寺僧徒。遠出迎引。至空慧寺。時杜公與戎帥。召三學碩德。俱會寺中。致禮訖。公問曰。弟子聞。和尚說無憶無念莫妄三句法門。是否。師曰然。公曰。此三句是一是三。師曰。無憶名戒。無念名定。莫妄名慧。一心不生。具戒定慧。非一非三也。公曰。后句妄字。莫是從心之忘乎。曰從女者是也。公曰。有據否。師曰。法句經云。若起精進心。是妄非精進。若能心不妄。精進無有涯。公聞疑情蕩然。公又問。師還以三句示人否。師曰。初心學人還令息念。澄停識浪。水清影現。悟無念體。寂滅現前。無念亦不立也。於時庭樹鴉鳴。公問。師聞否。師曰聞
【現代漢語翻譯】 現代漢語譯本 問：如何解說？請老師開示宗門中的事。 師父說：『石牛發出長長的吼聲，響徹真空之外；木馬嘶鳴的時候，月亮隱沒在山間。』 問：如何是和尚利益眾生之處？ 師父說：『一場雨普遍滋潤，千山呈現秀麗的景色。』 問：如何是天柱山中的人？ 師父說：『獨自走在千峰頂上，悠閒地在九曲泉邊漫遊。』 問：如何是西來意（Bodhidharma從西方帶來的禪宗真意）？ 師父說：『白猿抱著小猿來到青色的山峰，蜜蜂和蝴蝶在長滿綠色藥草的地方採擷花朵。』 大曆十四年（779年）圓寂，塔建在山的北面。
五祖（弘忍）門下第四代
益州（今四川成都一帶）無相（禪師）的法嗣
益州保唐寺無住禪師
最初在無相大師處得法，於是居住在南陽白崖山，專心致志于安靜寂寞的生活。經過多年，前來學習的人逐漸增多，懇切地請求開示。從此開始說法教誨，雖然廣泛地演說言教，但唯獨以無念作為宗旨。唐朝相國杜鴻漸，出任坤維（指四川一帶）的安撫使，聽聞禪師的名聲，想要瞻仰禮拜，派遣使者到山中邀請。當時節度使崔寧，也命令各寺的僧徒，遠遠地出來迎接。到達空慧寺，當時杜公與戎帥（指崔寧），召集三學（戒、定、慧）中有學問有德行的人，都聚集在寺中。行禮完畢，杜公問道：『弟子聽說，和尚您說無憶、無念、莫妄這三句法門，是這樣嗎？』 師父說：『是的。』 杜公說：『這三句是一句還是三句？』 師父說：『無憶名為戒，無念名為定，莫妄名為慧。一心不生，具足戒定慧，非一非三。』 杜公說：『后一句的「妄」字，是「莫」從「心」的「忘」嗎？』 師父說：『從「女」的那個「妄」字。』 杜公說：『有依據嗎？』 師父說：『《法句經》說：如果生起精進的心，那是虛妄而不是真正的精進；如果能夠心不虛妄，精進就沒有止境。』 杜公聽了，心中的疑惑頓時消散。杜公又問：『師父您還用這三句話來開示別人嗎？』 師父說：『對於初學的學人，還讓他們止息妄念，澄清停息識浪，水清則影子顯現，領悟無念的本體，寂滅的境界就會顯現。但最終無念的境界也不可執著。』 這時庭院裡的樹上烏鴉鳴叫，杜公問：『師父聽到了嗎？』 師父說：『聽到了。』
English version Q: How to explain it? Please, Master, expound on matters within the Zen school. The Master said: 'The stone ox lets out a long roar, resounding beyond the realm of emptiness; when the wooden horse neighs, the moon hides in the mountains.' Q: What is the way a monk benefits sentient beings? The Master said: 'One rain universally nourishes, a thousand mountains display their beautiful colors.' Q: What is a person of Tianzhu Mountain (天柱山, a famous mountain in Anhui province) like? The Master said: 'Walking alone on the peak of a thousand mountains, leisurely wandering by the Nine-Bend Spring.' Q: What is the meaning of the 'coming from the West' (西來意, the meaning of Bodhidharma's Zen teaching from the West)? The Master said: 'A white ape carries its cub to the green peaks, bees and butterflies gather flowers among the green herbs.' He passed away in the 14th year of the Dali era (大曆, 779 AD), and his pagoda was built on the north side of the mountain.
Fourth Generation under the Fifth Patriarch (Hongren 弘忍)
Lineage of Wuxiang (無相, a Chan master) of Yizhou (益州, present-day Chengdu area)
Chan Master Wuzhu (無住) of Baotang Temple (保唐寺) in Yizhou
He initially attained enlightenment under Master Wuxiang, and then resided in Baiya Mountain (白崖山) in Nanyang (南陽), dedicating himself to a life of quiet solitude. After several years, the number of students gradually increased, earnestly requesting teachings. From then on, he began to preach and teach, extensively expounding on doctrines, but solely adhering to 'no-thought' (無念, wu-nian) as his principle. Du Hongjian (杜鴻漸), the Chancellor of the Tang Dynasty, was appointed as the Pacification Commissioner of Kunwei (坤維, referring to the Sichuan area), heard of the Master's reputation, and desired to pay his respects, sending envoys to the mountain to invite him. At that time, Cui Ning (崔寧), the Military Commissioner, also ordered the monks of various temples to come out far to welcome him. Upon arriving at Konghui Temple (空慧寺), Duke Du and Military Commissioner Cui summoned learned and virtuous individuals from the Three Learnings (戒、定、慧, precepts, concentration, and wisdom) to gather in the temple. After the greetings were exchanged, Duke Du asked: 'This disciple has heard that the Master speaks of the three phrases of 'no-recollection' (無憶, wu-yi), 'no-thought' (無念, wu-nian), and 'no-delusion' (莫妄, mo-wang) as the Dharma gate. Is this so?' The Master said: 'Yes.' Duke Du said: 'Are these three phrases one or three?' The Master said: 'No-recollection is called precepts, no-thought is called concentration, and no-delusion is called wisdom. When a single thought does not arise, one possesses precepts, concentration, and wisdom, which are neither one nor three.' Duke Du said: 'In the last phrase, is the 'delusion' (妄, wang) in 'no-delusion' (莫妄, mo-wang) the 'forgetfulness' (忘, wang) of 'Mo' (莫) from 'heart' (心)?' The Master said: 'It is the 'delusion' (妄, wang) with the radical 'woman' (女).' Duke Du said: 'Is there any basis for this?' The Master said: 'The Dhammapada (法句經) says: 'If one arises with a mind of diligence, it is false and not true diligence; if one can have a mind without delusion, diligence has no limit.' Upon hearing this, Duke Du's doubts were immediately dispelled. Duke Du then asked: 'Does the Master still use these three phrases to instruct others?' The Master said: 'For beginners, I still instruct them to cease deluded thoughts, to clarify and still the waves of consciousness, so that when the water is clear, the reflection appears, and they realize the essence of no-thought, and the state of nirvana manifests. But ultimately, one should not be attached to the state of no-thought either.' At this time, crows were cawing in the trees in the courtyard. Duke Du asked: 'Master, do you hear it?' The Master said: 'I hear it.'
【English Translation】 English version Q: How to explain it? Please, Master, expound on matters within the Zen school. The Master said: 'The stone ox lets out a long roar, resounding beyond the realm of emptiness; when the wooden horse neighs, the moon hides in the mountains.' Q: What is the way a monk benefits sentient beings? The Master said: 'One rain universally nourishes, a thousand mountains display their beautiful colors.' Q: What is a person of Tianzhu Mountain (天柱山, a famous mountain in Anhui province) like? The Master said: 'Walking alone on the peak of a thousand mountains, leisurely wandering by the Nine-Bend Spring.' Q: What is the meaning of the 'coming from the West' (西來意, the meaning of Bodhidharma's Zen teaching from the West)? The Master said: 'A white ape carries its cub to the green peaks, bees and butterflies gather flowers among the green herbs.' He passed away in the 14th year of the Dali era (大曆, 779 AD), and his pagoda was built on the north side of the mountain.
Fourth Generation under the Fifth Patriarch (Hongren 弘忍)
Lineage of Wuxiang (無相, a Chan master) of Yizhou (益州, present-day Chengdu area)
Chan Master Wuzhu (無住) of Baotang Temple (保唐寺) in Yizhou
He initially attained enlightenment under Master Wuxiang, and then resided in Baiya Mountain (白崖山) in Nanyang (南陽), dedicating himself to a life of quiet solitude. After several years, the number of students gradually increased, earnestly requesting teachings. From then on, he began to preach and teach, extensively expounding on doctrines, but solely adhering to 'no-thought' (無念, wu-nian) as his principle. Du Hongjian (杜鴻漸), the Chancellor of the Tang Dynasty, was appointed as the Pacification Commissioner of Kunwei (坤維, referring to the Sichuan area), heard of the Master's reputation, and desired to pay his respects, sending envoys to the mountain to invite him. At that time, Cui Ning (崔寧), the Military Commissioner, also ordered the monks of various temples to come out far to welcome him. Upon arriving at Konghui Temple (空慧寺), Duke Du and Military Commissioner Cui summoned learned and virtuous individuals from the Three Learnings (戒、定、慧, precepts, concentration, and wisdom) to gather in the temple. After the greetings were exchanged, Duke Du asked: 'This disciple has heard that the Master speaks of the three phrases of 'no-recollection' (無憶, wu-yi), 'no-thought' (無念, wu-nian), and 'no-delusion' (莫妄, mo-wang) as the Dharma gate. Is this so?' The Master said: 'Yes.' Duke Du said: 'Are these three phrases one or three?' The Master said: 'No-recollection is called precepts, no-thought is called concentration, and no-delusion is called wisdom. When a single thought does not arise, one possesses precepts, concentration, and wisdom, which are neither one nor three.' Duke Du said: 'In the last phrase, is the 'delusion' (妄, wang) in 'no-delusion' (莫妄, mo-wang) the 'forgetfulness' (忘, wang) of 'Mo' (莫) from 'heart' (心)?' The Master said: 'It is the 'delusion' (妄, wang) with the radical 'woman' (女).' Duke Du said: 'Is there any basis for this?' The Master said: 'The Dhammapada (法句經) says: 'If one arises with a mind of diligence, it is false and not true diligence; if one can have a mind without delusion, diligence has no limit.' Upon hearing this, Duke Du's doubts were immediately dispelled. Duke Du then asked: 'Does the Master still use these three phrases to instruct others?' The Master said: 'For beginners, I still instruct them to cease deluded thoughts, to clarify and still the waves of consciousness, so that when the water is clear, the reflection appears, and they realize the essence of no-thought, and the state of nirvana manifests. But ultimately, one should not be attached to the state of no-thought either.' At this time, crows were cawing in the trees in the courtyard. Duke Du asked: 'Master, do you hear it?' The Master said: 'I hear it.'
。鴉去已又問。師聞否。師曰聞。公曰。鴉去無聲。云何言聞。師乃普告大眾曰。佛世難值。正法難聞。各各諦聽。聞無有聞。非關聞性。本來不生。何曾有滅。有聲之時。是聲塵自生。無聲之時。是聲塵自滅。而此聞性不隨聲生。不隨聲滅。悟此聞性。則免聲塵之所轉。當知聞無生滅。聞無去來。公與僚屬大眾稽首又問。何名第一義。第一義者從何次第得入。師曰。第一義無有次第。亦無出入。世諦一切有。第一義即無。諸法無性性。說名第一義。佛言。有法名俗諦。無性第一義。公曰。如師開示。實不可思議。公又曰。弟子性識微淺。昔因公暇。撰得起信論章疏兩卷。可得稱佛法否。師曰。夫造章疏。皆用識心思量分別。有為有作。起心動念。然可造成。據論文云。當知一切法。從本以來。離言說相。離名字相。離心緣相。畢竟平等無有變異。唯有一心。故名真如。今相公著言說相。著名字相。著心緣相。既著種種相。云何是佛法。公起作禮曰。弟子亦曾問諸供奉大德。皆贊弟子不可思議。當知彼等但徇人情。師今從理解說。合心地法。實是真理不可思議。公又問。云何不生。云何不滅。如何得解脫。師曰。見境心不起名不生。不生即不滅。既無生滅。即不被前塵所縛。當處解脫。不生名無念。無念即無滅。無念
【現代漢語翻譯】 現代漢語譯本 鴉去已又問：『和尚聽見了嗎？』 師說：『聽見了。』 公說：『鴉飛走時沒有聲音，怎麼說聽見了呢？』 師於是普告大眾說：『佛世難遇，正法難聞，各位仔細聽著。聽，是沒有聽的，與聽性無關。聽性本來不生，何曾有滅？有聲音的時候，是聲塵自己產生；沒有聲音的時候，是聲塵自己消滅。而這聽性不隨聲音產生，不隨聲音消滅。領悟這聽性，就能免於被聲塵所轉。應當知道聽沒有生滅，聽沒有去來。』 公與僚屬大眾行稽首禮，又問：『什麼叫做第一義？第一義從什麼次第可以進入？』 師說：『第一義沒有次第，也沒有出入。世俗諦一切是有，第一義就是無。諸法無自性之性，就叫做第一義。』 佛說：『有法名為俗諦，無自性為第一義。』 公說：『如和尚開示，實在不可思議。』 公又說：『弟子性識微淺，過去因公務閑暇，撰寫了《起信論》章疏兩卷，可以稱作佛法嗎？』 師說：『造章疏，都是用識心去思量分別，有為有作，起心動念，然後才能造成。根據論文說：『應當知道一切法，從本來以來，離言說相，離名字相，離心緣相，畢竟平等沒有變異，唯有一心，故名真如。』 現在相公執著于言說相，執著于名字相，執著於心緣相，既然執著于種種相，怎麼能是佛法呢？』 公起身作禮說：『弟子也曾問過各位供奉的大德，他們都讚歎弟子不可思議，應當知道他們只是順應人情。和尚現在從理解上說，符合心地之法，實在是真理不可思議。』 公又問：『什麼是不生？什麼是不滅？如何才能得到解脫？』 師說：『見境心不起叫做不生，不生就是不滅。既然沒有生滅，就不會被前塵所束縛，當下就得到解脫。不生叫做無念，無念 即是真心。真心即佛。更無別法。公曰。弟子今日始知從門入者。不是家珍。公作禮辭退。
【English Translation】 English version Ya Qu Yi asked again: 'Did the master hear it?' The master said: 'I heard it.' The Duke said: 'When the crow flew away, there was no sound, how can you say you heard it?' The master then announced to the public: 'It is rare to encounter a Buddha in this world, and difficult to hear the true Dharma. Everyone, listen carefully. Hearing is without hearing, it is not related to the nature of hearing. The nature of hearing is originally unborn, how could it ever be extinguished? When there is sound, it is the sound dust that arises by itself; when there is no sound, it is the sound dust that ceases by itself. But this nature of hearing does not arise with sound, nor does it cease with sound. If you realize this nature of hearing, you can avoid being turned by the sound dust. You should know that hearing has no birth or death, hearing has no coming or going.' The Duke and his officials bowed and asked again: 'What is called the First Principle (第一義)? From what sequence can one enter the First Principle?' The master said: 'The First Principle has no sequence, nor coming or going. In the mundane truth (世諦), everything exists; in the First Principle, there is nothing. The nature of all dharmas being without self-nature is called the First Principle.' The Buddha said: 'The dharma that exists is called the mundane truth; the absence of self-nature is the First Principle.' The Duke said: 'As the master has explained, it is truly inconceivable.' The Duke also said: 'This disciple's nature and knowledge are shallow. In the past, during leisure time from public duties, I wrote two volumes of commentaries on the Awakening of Faith (起信論). Can they be called the Buddha Dharma?' The master said: 'Creating commentaries all involves using the discriminating mind to think and differentiate, with intentional effort and arising thoughts, and then they can be created. According to the text, 'You should know that all dharmas, from the beginning, are apart from the characteristics of language, apart from the characteristics of names, apart from the characteristics of mental conditions, ultimately equal and without change, only one mind, hence called Suchness (真如).' Now, you, Duke, are attached to the characteristics of language, attached to the characteristics of names, attached to the characteristics of mental conditions. Since you are attached to all kinds of characteristics, how can it be the Buddha Dharma?' The Duke rose and bowed, saying: 'This disciple has also asked the honored monks, and they all praised this disciple as inconceivable. I should know that they are only following human sentiments. The master now speaks from the perspective of understanding, in accordance with the Dharma of the mind-ground, it is truly the inconceivable truth.' The Duke asked again: 'What is not born? What is not extinguished? How can one attain liberation?' The master said: 'Seeing a situation and the mind not arising is called not born; not born is not extinguished. Since there is no birth or death, one will not be bound by the dust of the past, and one will be liberated in the present moment. Not born is called no-thought (無念), no-thought is the true mind. The true mind is the Buddha. There is no other Dharma.' The Duke said: 'This disciple knows today that what enters through the gate is not the family treasure.' The Duke bowed and took his leave.
即無縛。無念即無脫。舉要而言。識心即離念。見性即解脫。離識心見性外。更有法門識無上菩提者。無有是處。公曰。何名識心見性。師曰。一切學道人。隨念流浪。蓋為不識真心。真心者。念生亦不順生。念滅亦不依寂。不來不去。不定不亂。不取不捨。不沈不浮。無為無相。活鱍鱍。平常自在。此心體畢竟不可得。無可知覺。觸目皆如。無非見性也。公與大眾作禮稱讚。踴躍而去。師后居保唐寺而終。
大鑒下第一世
南嶽懷讓禪師
金州杜氏子。于唐儀鳳二年四月八日降誕。感白氣應于玄像。在安康之分。太史瞻見。奏聞高宗皇帝。帝乃問。是何祥瑞。太史對曰。國之法器。不染世榮。帝傳敕金州太守韓偕。親往存慰其家。家有三子。唯師最小。炳然殊異。性唯恩讓。父乃安名懷讓。年十歲。唯樂佛書。時有三藏玄靜過舍。告其父母曰。此子若出家。必獲上乘。廣度眾生。至垂拱三年。方十五歲。辭親往荊州玉泉寺。依弘景律師出家。通天二年受戒。后習毗尼藏。一日自嘆曰。夫出家者。為無為法。天上人間無有勝者。時同學坦然。知師志氣高邁。勸師謁嵩山安和尚。安啓發之。乃直指詣曹溪。參六祖。祖問。甚麼處來。曰嵩山來。祖曰。甚麼物恁么來。師無語。遂經八載。忽然有省。乃
【現代漢語翻譯】 現代漢語譯本： 即沒有束縛。沒有念頭即沒有解脫。總而言之，認識自心就是脫離妄念，見到自性就是解脫。離開認識自心和見到自性之外，如果還有其他法門可以認識無上菩提（指最高的覺悟）的，那是不可能的。韋公問道：『什麼叫做認識自心，見到自性？』馬祖說道：『一切學道的人，隨著念頭流浪，都是因為不認識真心。真心是，念頭生起也不順應它生起，念頭滅去也不依賴它寂滅。不來不去，不靜不定，不取不捨，不沉不浮，無為無相，活潑潑地，平常自在。這個心體畢竟是不可得的，沒有什麼可以知覺，接觸到的事物都如實顯現，沒有哪一樣不是見性。』韋公和大眾行禮稱讚，歡喜踴躍地離開了。馬祖後來住在保唐寺圓寂。
大鑒禪師（六祖慧能）門下第一世
南嶽懷讓禪師
是金州杜氏之子，于唐儀鳳二年（677年）四月八日降生。出生時有白氣顯現於玄像，在安康這個地方。太史觀察到這一現象，上奏給高宗皇帝。皇帝於是問：『這是什麼祥瑞？』太史回答說：『這是國家的棟樑，不被世俗的榮華所污染。』皇帝傳旨給金州太守韓偕，親自前往慰問他的家人。他家有三個兒子，只有懷讓禪師最小，卻顯得特別與衆不同。天性謙遜忍讓。父親因此給他取名為懷讓。十歲時，就只喜歡佛經。當時有三藏法師玄靜路過他家，告訴他的父母說：『這個孩子如果出家，必定能獲得上乘佛法，廣度眾生。』到垂拱三年（687年），十五歲時，辭別父母前往荊州玉泉寺，依止弘景律師出家。通天二年（697年）受戒。之後學習毗尼藏（指戒律）。有一天，他感嘆道：『出家人，是爲了追求無為之法，這種法天上人間沒有比它更殊勝的。』當時他的同學坦然，知道懷讓禪師志向高遠，勸他去拜訪嵩山安和尚。安和尚啓發了他，於是他直接前往曹溪，參拜六祖慧能。六祖問道：『從哪裡來？』懷讓回答說：『從嵩山來。』六祖說：『什麼東西這樣來？』懷讓無言以對。於是經過八年，忽然有所領悟，於是...
【English Translation】 English version: There is no bondage. No thought means no liberation. In short, recognizing one's own mind is to be free from delusion, and seeing one's nature is liberation. Apart from recognizing one's own mind and seeing one's nature, if there is any other Dharma gate that can recognize Anuttara-Bodhi (supreme enlightenment), it is impossible. Duke Wei asked: 'What is meant by recognizing one's own mind and seeing one's nature?' Master Ma-tsu said: 'All those who study the Way, wandering with their thoughts, are because they do not recognize their true mind. The true mind is such that when a thought arises, it does not comply with its arising; when a thought ceases, it does not rely on its cessation. It neither comes nor goes, is neither still nor moving, neither takes nor rejects, neither sinks nor floats, is non-active and without form, lively and free. This mind-essence is ultimately unattainable, and there is nothing to be perceived. Everything that meets the eye is as it is, and there is nothing that is not seeing one's nature.' Duke Wei and the assembly bowed and praised, and departed joyfully. Master Ma-tsu later resided at Bao Tang Temple and passed away.
First Generation under Dajian (the Sixth Patriarch Huineng)
Zen Master Huairang of Nanyue
Was the son of the Du family of Jinzhou, born on the eighth day of the fourth month of the second year of the Tang Dynasty's Yifeng era (677 AD). At birth, white air appeared in the Xuanxiang area, in Ankang. The historian observed this phenomenon and reported it to Emperor Gaozong. The emperor then asked: 'What is this auspicious sign?' The historian replied: 'It is a pillar of the nation, unpolluted by worldly glory.' The emperor sent an edict to Han Xie, the governor of Jinzhou, to personally visit and comfort his family. There were three sons in his family, and only Master Huairang was the youngest, but he appeared particularly extraordinary. His nature was humble and yielding. His father therefore named him Huairang. At the age of ten, he only enjoyed Buddhist scriptures. At that time, the Tripitaka Master Xuanjing passed by his house and told his parents: 'If this child becomes a monk, he will surely attain the supreme vehicle and widely liberate sentient beings.' In the third year of the Chuigong era (687 AD), at the age of fifteen, he bid farewell to his parents and went to Yuquan Temple in Jingzhou, where he became a monk under the lawyer Hongjing. He received the precepts in the second year of the Tongtian era (697 AD). Later, he studied the Vinaya Pitaka (referring to the precepts). One day, he sighed and said: 'A monk, is to pursue the non-active Dharma, which is more supreme than anything in heaven and earth.' At that time, his classmate Tanran, knowing that Master Huairang had lofty aspirations, advised him to visit the monk An of Mount Song. Monk An enlightened him, so he went directly to Caoqi to pay homage to the Sixth Patriarch Huineng. The Sixth Patriarch asked: 'Where do you come from?' Huairang replied: 'From Mount Song.' The Sixth Patriarch said: 'What is it that comes like this?' Huairang was speechless. So after eight years, he suddenly had an understanding, and then...
白祖曰。某甲有個會處。祖曰。作么生。師曰。說似一物即不中。祖曰。還假修證否。師曰。修證則不無。污染即不得。祖曰。祇此不污染。諸佛之所護念。汝既如是。吾亦如是。西天般若多羅讖汝。足下出一馬駒。踏殺天下人。病在汝心。不須速說。師執侍左右一十五年。先天二年。住衡岳居般若寺。開元中。有沙門道一。在衡岳山。常習坐禪。師知是法器。往問曰。大德坐禪圖甚麼。一曰。圖作佛。師乃取一磚。于彼庵前石上磨。一曰。磨作甚麼。師曰。磨作鏡。一曰。磨磚豈得成鏡邪。師曰。磨磚既不成鏡。坐禪豈得作佛。一曰。如何即是。師曰。如牛駕車。車若不行。打車即是。打牛即是。一無對。師又曰。汝學坐禪。為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。于無住法不應取捨。汝若坐佛。即是殺佛。若執坐相。非達其理。一聞示誨。如飲醍醐。禮拜問曰。如何用心即合無相三昧。師曰。汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故當見其道。又問。道非色相。云何能見。師曰。心地法眼能見乎道。無相三昧亦復然矣。一曰。有成壞否。師曰。若以成壞聚散而見道者。非見道也。聽吾偈曰。心地含諸種。遇澤悉皆萌。三昧華無相。何壞復何成。一蒙開悟。心意超然。侍奉十秋。日
【現代漢語翻譯】 現代漢語譯本 白祖（指馬祖道一的老師南嶽懷讓）說：『某甲（古代僧人對自己的謙稱）有個會處。』 祖（指南嶽懷讓）說：『作么生？』 師（指道一）說：『說似一物即不中。』 祖（指南嶽懷讓）說：『還假修證否？』 師（指道一）說：『修證則不無，污染即不得。』 祖（指南嶽懷讓）說：『祇此不污染，諸佛之所護念。汝既如是，吾亦如是。西天般若多羅讖汝，足下出一馬駒，踏殺天下人。病在汝心，不須速說。』 師（指南嶽懷讓）執侍左右一十五年。先天二年（713年），住衡岳居般若寺。開元（713-741年）中，有沙門道一，在衡岳山，常習坐禪。師（指南嶽懷讓）知是法器，往問曰：『大德坐禪圖甚麼？』 一（指道一）曰：『圖作佛。』 師（指南嶽懷讓）乃取一磚，于彼庵前石上磨。 一（指道一）曰：『磨作甚麼？』 師（指南嶽懷讓）曰：『磨作鏡。』 一（指道一）曰：『磨磚豈得成鏡邪？』 師（指南嶽懷讓）曰：『磨磚既不成鏡，坐禪豈得作佛？』 一（指道一）曰：『如何即是？』 師（指南嶽懷讓）曰：『如牛駕車，車若不行，打車即是，打牛即是。』 一（指道一）無對。 師（指南嶽懷讓）又曰：『汝學坐禪，為學坐佛？若學坐禪，禪非坐臥。若學坐佛，佛非定相。于無住法不應取捨。汝若坐佛，即是殺佛。若執坐相，非達其理。』 一（指道一）聞示誨，如飲醍醐，禮拜問曰：『如何用心即合無相三昧？』 師（指南嶽懷讓）曰：『汝學心地法門，如下種子。我說法要，譬彼天澤。汝緣合故當見其道。』 又問：『道非色相，云何能見？』 師（指南嶽懷讓）曰：『心地法眼能見乎道，無相三昧亦復然矣。』 一（指道一）曰：『有成壞否？』 師（指南嶽懷讓）曰：『若以成壞聚散而見道者，非見道也。聽吾偈曰：心地含諸種，遇澤悉皆萌。三昧華無相，何壞復何成。』 一（指道一）蒙開悟，心意超然，侍奉十秋，日
【English Translation】 English version Baizu (referring to Nanyue Huairang, Mazu Daoyi's teacher) said: 'Moujia (a humble term for oneself used by ancient monks) has a place of understanding.' The Master (referring to Nanyue Huairang) said: 'What is it like?' The monk (referring to Daoyi) said: 'To describe it as a thing is not right.' The Master (referring to Nanyue Huairang) said: 'Is cultivation and realization still necessary?' The monk (referring to Daoyi) said: 'Cultivation and realization are not absent, but defilement is not allowed.' The Master (referring to Nanyue Huairang) said: 'Just this non-defilement is what all Buddhas protect and remember. As you are, so am I. Prajnatara of the Western Heaven prophesied of you: From beneath your feet will come a colt that will trample to death all the people in the world. The illness is in your mind; there is no need to speak of it quickly.' The monk (referring to Nanyue Huairang) attended him for fifteen years. In the second year of Xiantian (713 AD), he lived in Prajna Temple on Mount Heng. During the Kaiyuan period (713-741 AD), there was a monk named Daoyi on Mount Heng, who often practiced seated meditation. The Master (referring to Nanyue Huairang) knew he was a vessel of the Dharma and went to ask him: 'Great Virtue, what do you intend to do by sitting in meditation?' Daoyi said: 'I intend to become a Buddha.' The Master (referring to Nanyue Huairang) then took a brick and began to grind it on a stone in front of the hermitage. Daoyi said: 'What are you grinding it for?' The Master (referring to Nanyue Huairang) said: 'I am grinding it to make a mirror.' Daoyi said: 'How can grinding a brick make a mirror?' The Master (referring to Nanyue Huairang) said: 'Since grinding a brick cannot make a mirror, how can sitting in meditation make a Buddha?' Daoyi said: 'What, then, is it?' The Master (referring to Nanyue Huairang) said: 'It is like an ox pulling a cart. If the cart does not move, is it right to hit the cart or to hit the ox?' Daoyi was speechless. The Master (referring to Nanyue Huairang) further said: 'Are you learning seated meditation, or are you learning to become a seated Buddha? If you are learning seated meditation, then meditation is not about sitting or lying down. If you are learning to become a seated Buddha, then the Buddha is not a fixed form. In the Dharma of non-abiding, one should not grasp or reject. If you sit to become a Buddha, you are killing the Buddha. If you cling to the posture of sitting, you have not attained the principle.' Upon hearing this instruction, Daoyi felt as if he had drunk nectar and bowed, asking: 'How should one use the mind to accord with the Samadhi of No-Form?' The Master (referring to Nanyue Huairang) said: 'You are learning the Dharma of the Mind-Ground, like planting seeds. My Dharma teachings are like heavenly dew. When your conditions are right, you will see the Way.' He further asked: 'The Way is not a form or appearance; how can it be seen?' The Master (referring to Nanyue Huairang) said: 'The Dharma-eye of the Mind-Ground can see the Way, and so it is with the Samadhi of No-Form.' Daoyi said: 'Is there formation and destruction?' The Master (referring to Nanyue Huairang) said: 'If you see the Way through formation, destruction, gathering, and scattering, then you have not seen the Way. Listen to my verse: The Mind-Ground contains all seeds; when they meet the dew, they all sprout. The Samadhi flower is without form; what destruction or formation is there?' Daoyi was enlightened, his mind transcended, and he served for ten autumns, day
益玄奧。入室弟子總有六人。師各印可曰。汝等六人同證吾身。各契其一。一人得吾眉。善威儀。一人得吾眼。善顧盻。一人得吾耳。善聽理。一人得吾鼻。善知氣。一人得吾舌。善談說。一人得吾心。善古今。曰一切法皆從心生。心無所生。法無所住。若達心地。所作無礙。非遇上根。宜慎辭哉。天寶三年八月十一日。圓寂于衡岳。謚大慧禪師。最勝輪之塔。
大鑒下第二世
南嶽讓法嗣
江西道一禪師
漢州䦹邡縣馬氏子。本邑羅漢寺出家。容貌奇異。牛行虎視。引舌過鼻。足下有二輪文。幼歲依資州唐和尚落髮。受具于渝州圓律師。唐開元中。習禪定於衡岳山中。遇讓和尚。同參六人。唯師密受心印。始自建陽佛跡嶺。遷至臨川。次至南康龔公山。大曆中。隸名于鐘陵開元寺。時連帥路嗣恭。聆風景慕。親受宗旨。由是四方學者雲集座下。一日謂眾曰。汝等諸人。各信自心是佛。此心即是佛心。達磨大師從南天竺國。來至中華。傳上乘一心之法。令汝等開悟。又引楞伽經文。以印眾生心地。恐汝顛倒不自信。此一心之法各各有之。故楞伽經以佛語心為宗。無門為法門。夫求法者。應無所求。心外無別佛。佛外無別心。不取善不捨惡。凈穢兩邊俱不依怙。達罪性空。唸唸不可得。無自性
【現代漢語翻譯】 現代漢語譯本： 更加玄妙深奧。入門弟子總共有六人。老師分別印證認可說：『你們六人共同印證了我的身體，各自契合了其中的一部分。一人得到了我的眉毛，擅長威儀舉止；一人得到了我的眼睛，擅長觀察；一人得到了我的耳朵，擅長聽聞道理；一人得到了我的鼻子，擅長辨別氣息；一人得到了我的舌頭，擅長談論解說；一人得到了我的心，擅長了解古今。』（老師）說：『一切法都從心而生，心本身沒有生處，法也沒有住處。如果通達心地，所作所為就沒有阻礙。如果不是上等根器的人，應該謹慎言辭啊。』唐天寶三年（744年）八月十一日，在衡岳圓寂，謚號為大慧禪師，葬于最勝輪之塔。
大鑒慧能（Dajian Huineng）門下第二代
南嶽懷讓（Nanyue Huairang）的法嗣
江西道一禪師（Jiangxi Daoyi Chanshi）
是漢州什邡縣馬氏之子。在本縣羅漢寺出家。容貌奇異，有牛的步伐和老虎的眼神，能伸出舌頭超過鼻子，腳下有二輪紋。幼年時依止資州唐和尚剃度，在渝州圓律師處受具足戒。唐開元年間（713年-741年），在衡岳山中修習禪定。遇到懷讓和尚，一同參禪的有六人，只有禪師秘密地接受了心印。最初從建陽佛跡嶺，遷到臨川，然後到南康龔公山。唐大曆年間（766年-779年），隸屬於鐘陵開元寺。當時連帥路嗣恭，聽聞禪師的聲名，仰慕他的風範，親自接受禪師的宗旨。因此四方學者雲集座下。一天，（道一禪師）對眾人說：『你們這些人，各自相信自己的心就是佛。這個心就是佛心。達磨大師從南天竺國來到中華，傳授上乘一心之法，讓你們開悟。』又引用《楞伽經》的經文，來印證眾生的心地，恐怕你們顛倒不自信。這『一心』之法，每個人都各自具有。所以《楞伽經》以佛語心為宗旨，以無門為法門。求法的人，應該無所求。心外沒有別的佛，佛外沒有別的心。不取善也不捨惡，清凈和污穢兩邊都不依附。通達罪性本空，唸唸都不可得，沒有自性。
【English Translation】 English version: It is even more profound and mysterious. There were six disciples in total. The master individually affirmed, saying, 'You six have jointly testified to my body, each corresponding to one aspect of it. One has obtained my eyebrows, excelling in dignified conduct; one has obtained my eyes, excelling in observation; one has obtained my ears, excelling in listening to reason; one has obtained my nose, excelling in discerning scents; one has obtained my tongue, excelling in eloquent speech; one has obtained my heart, excelling in understanding the past and present.' (The master) said, 'All dharmas arise from the mind, but the mind itself has no origin, and dharmas have no abiding place. If one understands the ground of the mind, one's actions will be unimpeded. If one is not of superior capacity, one should be cautious in speech.' On the eleventh day of the eighth month of the third year of Tianbao (744 AD), he passed away in Hengyue, and was posthumously named Dahui Chanshi (Great Wisdom Zen Master), and buried in the Most Victorious Wheel Pagoda.
Second Generation under Dajian Huineng (Sixth Patriarch)
Dharma Heir of Nanyue Huairang (Nanyue Huairang)
Zen Master Daoyi of Jiangxi (Jiangxi Daoyi Chanshi)
He was the son of the Ma family of Shifang County, Hanzhou. He became a monk at Luohan Temple in his native county. His appearance was extraordinary, with the gait of an ox and the gaze of a tiger. He could extend his tongue past his nose, and had two wheel-like patterns on the soles of his feet. In his youth, he was tonsured by Tang, a monk of Zizhou, and received full ordination from Vinaya Master Yuan in Yuzhou. During the Kaiyuan era (713-741 AD) of the Tang Dynasty, he practiced Zen meditation in the mountains of Hengyue. He encountered Master Huairang, and among the six who practiced together, only the master secretly received the mind-seal. He initially moved from the Buddha's Footprint Ridge in Jianyang to Linchuan, and then to Gonggong Mountain in Nankang. During the Dali era (766-779 AD) of the Tang Dynasty, he was registered at Kaiyuan Temple in Zhongling. At that time, Lian Shuai Lu Sigong, hearing of the master's reputation and admiring his virtue, personally received the master's teachings. As a result, scholars from all directions gathered at his seat. One day, (Zen Master Daoyi) said to the assembly, 'Each of you should believe that your own mind is Buddha. This mind is the Buddha-mind. The Great Master Bodhidharma came from South India to China to transmit the supreme One-Mind Dharma, enabling you to awaken.' He also quoted the verses of the Laṅkāvatāra Sūtra to seal the minds of sentient beings, fearing that you would be confused and lack self-confidence. This 'One-Mind' Dharma is possessed by each and every one of you. Therefore, the Laṅkāvatāra Sūtra takes the Buddha's words and mind as its essence, and no-gate as the Dharma-gate. Those who seek the Dharma should seek nothing. There is no other Buddha outside the mind, and no other mind outside the Buddha. Do not grasp at good, nor abandon evil; do not rely on either purity or defilement. Understand that the nature of sin is empty, and that every thought is unattainable, without self-nature.'
故。故三界唯心。森羅萬象。一法之所印。凡所見色皆是見心。心不自心。因色故有。汝但隨旹言說。即事即理。都無所礙。菩提道果亦復如是。於心所生。即名為色。知色空故。生即不生。若了此意。乃可隨時著衣吃飯。長養聖胎。任運過時。更有何事。汝受吾教。聽吾偈曰。心地隨時說。菩提亦祇寧。事理俱無礙。當生即不生。僧問。和尚為甚麼說即心即佛。師曰。為止小兒啼。曰啼止時如何。師曰。非心非佛。曰除此二種人來。如何指示。師曰。向伊道不是物。曰忽遇其中人來時如何。師曰。且教伊體會大道。問如何是西來意。師曰。即今是甚麼意。龐居士問。不昧本來人。請師高著眼。師直下覷。士曰。一等沒絃琴。唯師彈得妙。師直上覷。士禮拜。師歸方丈。居士隨後曰。適來弄巧成拙。又問。如水無筋骨。能勝萬斛舟。此理如何。師曰。者里無水亦無舟。說甚麼筋骨。一夕西堂百丈南泉隨侍玩月次。師問。正恁么時如何。堂曰。正好供養。丈曰。正好修行。泉拂袖便行。師曰。經入藏。禪歸海。唯有普愿獨超物外。百丈問。如何是佛法旨趣。師曰。正是汝放身命處。師問百丈。汝以何法示人。丈豎起拂子。師曰。祗者個。為當別有。丈拋下拂子。僧問。如何得合道。師曰。吾早不合道。問如何是西來意。
【現代漢語翻譯】 所以說，三界（欲界、色界、無色界）都只是心的顯現。宇宙萬物，都是一心所印證的。凡是你所見到的顏色，都是心的顯現。心不能自己顯現自己，因為顏色的緣故才顯現。你只要隨著時機說話，即事即理，沒有任何阻礙。菩提（覺悟）道果也是這樣，從心中產生，就叫做色。知道色是空性的緣故，產生就是不產生。如果明白了這層意思，就可以隨時穿衣吃飯，長養聖胎（指修道），順其自然地度過時光，還有什麼其他的事情呢？你接受我的教誨，聽我的偈子：『心地隨時說，菩提亦祇寧。事理俱無礙，當生即不生。』 有僧人問：『和尚為什麼說即心即佛？』馬祖道一禪師說：『爲了止住小兒的啼哭。』僧人問：『啼哭停止時如何？』馬祖道一禪師說：『非心非佛。』僧人問：『除了這兩種人（指執著於心或佛的人）之外，如何指示？』馬祖道一禪師說：『告訴他不是物。』僧人問：『如果遇到其中之人（指真正開悟的人）來時如何？』馬祖道一禪師說：『且教他體會大道。』 有人問：『如何是西來意（達摩祖師從西方來到中國的目的）？』馬祖道一禪師說：『現在是什麼意？』龐居士問：『不昧本來人（指覺悟的人），請禪師高著眼。』馬祖道一禪師直接向下看。龐居士說：『一等沒絃琴，唯師彈得妙。』馬祖道一禪師直接向上看。龐居士禮拜。馬祖道一禪師回到方丈室。龐居士隨後說：『適才弄巧成拙。』又問：『如水無筋骨，能勝萬斛舟，此理如何？』馬祖道一禪師說：『這裡沒有水也沒有舟，說什麼筋骨？』 一天晚上，西堂智藏、百丈懷海、南泉普愿禪師隨侍馬祖道一禪師賞月。馬祖道一禪師問：『正當這個時候如何？』西堂智藏禪師說：『正好供養。』百丈懷海禪師說：『正好修行。』南泉普愿禪師拂袖便走。馬祖道一禪師說：『經藏（佛教經典）歸於西堂智藏，禪歸於百丈懷海，只有普愿（南泉普愿）獨超物外。』 百丈懷海禪師問：『如何是佛法旨趣？』馬祖道一禪師說：『正是你放捨身命之處。』馬祖道一禪師問百丈懷海禪師：『你用什麼法來開示人？』百丈懷海禪師豎起拂子。馬祖道一禪師說：『只是這個，還是另外有？』百丈懷海禪師拋下拂子。 有僧人問：『如何才能合道？』馬祖道一禪師說：『我早就不合道。』有人問：『如何是西來意？』
【English Translation】 Therefore, the three realms (the desire realm, the form realm, and the formless realm) are only manifestations of the mind. All phenomena in the universe are sealed by one mind. All the colors you see are manifestations of the mind. The mind cannot manifest itself; it manifests because of color. You only need to speak according to the occasion, and everything is both event and principle, without any hindrance. The Bodhi (enlightenment) fruit is also like this; it arises from the mind and is called color. Knowing that color is empty, arising is not arising. If you understand this meaning, you can wear clothes and eat at any time, nourish the sacred embryo (referring to cultivation), and pass the time naturally. What else is there to do? You receive my teachings, listen to my verse: 'The mind speaks at any time, Bodhi is also peaceful. Events and principles are unobstructed, arising is not arising.' A monk asked: 'Why does the master say that the mind is the Buddha?' Mazu Daoyi (Master Ma-tsu Tao-i) said: 'To stop a child from crying.' The monk asked: 'What about when the crying stops?' Mazu Daoyi said: 'Neither mind nor Buddha.' The monk asked: 'Besides these two kinds of people (referring to those attached to mind or Buddha), how do you instruct?' Mazu Daoyi said: 'Tell them it is not a thing.' The monk asked: 'What if someone among them (referring to a truly enlightened person) comes?' Mazu Daoyi said: 'Then teach them to understand the Great Way.' Someone asked: 'What is the meaning of the Westward Journey (the purpose of Bodhidharma's coming to China from the West)?' Mazu Daoyi said: 'What is the meaning now?' Layman Pang (Pang Ju-shih) asked: 'The one who does not obscure the original person (referring to an enlightened person), please master, cast a high eye.' Mazu Daoyi looked directly down. Layman Pang said: 'An equal stringless zither, only the master can play it wonderfully.' Mazu Daoyi looked directly up. Layman Pang bowed. Mazu Daoyi returned to his room. Layman Pang followed and said: 'Just now, I tried to be clever but failed.' He also asked: 'Like water without tendons or bones, it can carry ten thousand bushels of boats. How is this principle?' Mazu Daoyi said: 'There is no water and no boat here, what are you talking about tendons and bones?' One evening, Xitang Zhizang (Hsi-t'ang Chih-tsang), Baizhang Huaihai (Pai-chang Huai-hai), and Nanquan Puyuan (Nan-ch'uan P'u-yuan) were attending Mazu Daoyi while admiring the moon. Mazu Daoyi asked: 'What about at this very moment?' Xitang Zhizang said: 'It is good to make offerings.' Baizhang Huaihai said: 'It is good to practice.' Nanquan Puyuan flicked his sleeves and left. Mazu Daoyi said: 'The Sutra Pitaka (Buddhist scriptures) belongs to Xitang Zhizang, Chan (Zen) belongs to Baizhang Huaihai, only Puyuan (Nanquan Puyuan) transcends all things.' Baizhang Huaihai asked: 'What is the essence of the Buddha-dharma?' Mazu Daoyi said: 'It is precisely where you let go of your body and life.' Mazu Daoyi asked Baizhang Huaihai: 'What Dharma do you use to instruct people?' Baizhang Huaihai raised his whisk. Mazu Daoyi said: 'Just this, or is there something else?' Baizhang Huaihai threw down his whisk. A monk asked: 'How can one be in accordance with the Tao?' Mazu Daoyi said: 'I have long been not in accordance with the Tao.' Someone asked: 'What is the meaning of the Westward Journey?'
師便打曰。吾若不打汝。諸方笑吾也。有小師耽源行腳回。于師前畫個圓相。就上拜了立。師曰。汝莫欲作佛否。曰某甲不解捏目。師曰。吾不如汝。小師不對。鄧隱峰辭師。師曰。甚麼處去。曰石頭去。師曰。石頭路滑。曰竿木隨身。逢場作戲。便去。才到石頭。即繞禪床一匝。振錫一聲。問是何宗旨。石頭曰。蒼天蒼天。峰無語。卻回舉似師。師曰。汝更去問。待他有答。汝便噓兩聲。峰又去依前問。石頭乃噓兩聲。峰又無語。回舉似師。師曰。向汝道石頭路滑。有僧于師前作四畫。上一畫長。下三畫短。曰不得道一畫長三畫短。離此四字外。請和尚答。師乃畫地一畫曰。不得道長短。答汝了也。有講僧來問曰。未審禪宗傳持何法。師卻問曰。座主傳持何法。主曰。忝講得經論二十餘本。師曰。莫是師子兒否。主曰不敢。師作噓噓聲。主曰。此是法。師曰。是甚麼法。主曰。師子出窟法。師乃默然。主曰。此亦是法。師曰。是甚麼法。主曰。師子在窟法。師曰。不出不入。是甚麼法。主無對。遂辭出門。師召曰座主。主回首。師曰。是甚麼。主亦無對。師曰。者鈍根阿師。洪州廉使問曰。吃酒肉即是。不吃即是。師曰。若吃是中丞祿。不吃是中丞福。師入室弟子一百三十九人。各為一方宗主。轉化無窮。師于真元
【現代漢語翻譯】 現代漢語譯本 師父便打那僧人，說：『我若不打你，會被各地的禪師們嘲笑的。』有個小沙彌耽源（Tan Yuan）行腳回來，在師父面前畫了個圓相，就在圓相上拜了拜，然後站立。師父說：『你莫非想要成佛嗎？』小沙彌說：『我不會捏目（Nie Mu）。』師父說：『我不如你。』小沙彌沒有回答。 鄧隱峰（Deng Yin Feng）向師父辭行，師父問：『你要去哪裡？』他說：『去石頭（Shi Tou）。』師父說：『石頭路滑。』他說：『竿木隨身，逢場作戲。』便去了。剛到石頭，就繞著禪床轉了一圈，振錫一聲，問：『這是什麼宗旨？』石頭說：『蒼天蒼天。』鄧隱峰無語，回來告訴師父。師父說：『你再去問，等他有回答，你就噓兩聲。』鄧隱峰又去，照舊問。石頭就噓了兩聲。鄧隱峰又無語，回來告訴師父。師父說：『早就跟你說石頭路滑。』 有個僧人在師父面前畫了四畫，上一畫長，下三畫短，說：『不可以說一畫長三畫短，離開這四個字之外，請和尚回答。』師父就在地上畫了一畫，說：『不可以說長短，回答你了。』 有個講經的僧人來問：『不知道禪宗傳持什麼法？』師父反問：『座主傳持什麼法？』那僧人說：『有幸講得經論二十餘本。』師父說：『莫非是師子兒（Shi Zi Er）嗎？』那僧人說：『不敢。』師父作噓噓聲。那僧人說：『這是法。』師父說：『是什麼法？』那僧人說：『師子出窟法。』師父就沉默不語。那僧人說：『這也是法。』師父說：『是什麼法？』那僧人說：『師子在窟法。』師父說：『不出不入，是什麼法？』那僧人無言以對，於是告辭出門。師父叫道：『座主。』那僧人回頭。師父說：『是什麼？』那僧人也無言以對。師父說：『這個遲鈍的阿師。』 洪州（Hong Zhou）廉使問：『吃酒肉即是，不吃即是？』師父說：『若吃是中丞祿，不吃是中丞福。』師父的入室弟子一百三十九人，各自成為一方宗主，教化轉化無窮。師父于真元（785-805）年間...
【English Translation】 English version The master then struck the monk, saying, 'If I didn't strike you, I would be laughed at by all the other masters.' A young novice named Tan Yuan, returning from a pilgrimage, drew a circle in front of the master, bowed upon it, and then stood. The master said, 'Do you perhaps wish to become a Buddha?' The novice said, 'I don't understand Nie Mu (捏目, squeezing the eyes).' The master said, 'I am not as good as you.' The novice did not reply. Deng Yin Feng bid farewell to the master. The master asked, 'Where are you going?' He said, 'To Shi Tou (石頭, Stone).' The master said, 'The road to Stone is slippery.' He said, 'A staff is with me, I'll play the role as the situation demands.' Then he left. As soon as he arrived at Stone, he circled the meditation bed once, shook his staff, and asked, 'What is the principle here?' Stone said, 'Blue sky, blue sky.' Deng Yin Feng was speechless and returned to tell the master. The master said, 'Go ask again, and when he answers, you should make two 'hush' sounds.' Deng Yin Feng went again and asked as before. Stone then made two 'hush' sounds. Deng Yin Feng was again speechless and returned to tell the master. The master said, 'I told you the road to Stone is slippery.' A monk drew four lines in front of the master, the top line long and the bottom three lines short, saying, 'You cannot say one line is long and three lines are short. Apart from these four words, please, master, answer.' The master then drew a line on the ground, saying, 'You cannot say long or short, I have answered you.' A sutra-lecturing monk came and asked, 'I wonder what Dharma the Chan school transmits and upholds?' The master asked in return, 'What Dharma does the Venerable transmit and uphold?' The monk said, 'I have had the honor of lecturing on more than twenty scriptures and treatises.' The master said, 'Could you be a Shi Zi Er (師子兒, lion cub)?' The monk said, 'I dare not.' The master made 'hush, hush' sounds. The monk said, 'This is Dharma.' The master said, 'What Dharma is it?' The monk said, 'The lion emerging from its cave Dharma.' The master then remained silent. The monk said, 'This is also Dharma.' The master said, 'What Dharma is it?' The monk said, 'The lion in its cave Dharma.' The master said, 'Neither coming out nor going in, what Dharma is it?' The monk had no reply and then took his leave to go out. The master called out, 'Venerable!' The monk turned his head. The master said, 'What is it?' The monk also had no reply. The master said, 'This dull-rooted teacher!' The Hong Zhou (洪州) commissioner asked, 'Is eating meat and drinking wine right, or is not eating right?' The master said, 'If you eat, it is the commissioner's salary; if you don't eat, it is the commissioner's blessing.' The master had one hundred and thirty-nine disciples who had entered his room, each becoming a master of their own area, transforming and teaching without end. The master, during the Zhen Yuan (785-805) period...
四年正月中。登建昌石門山。于林中經行。見洞壑平坦。謂侍者曰。吾之朽質。當於來月歸茲地矣。言訖而回。既而示疾。院主問。和尚近日尊候如何。師曰。日面佛月面佛。二月一日。沐浴跏趺入滅。元和中謚大寂禪師。塔曰大莊嚴。
荷澤神會法嗣
西隱進平禪師
京兆吳氏子。出家于永安山明福院。風表端雅。諸經大論皆所研尋。銷文煉注令人樂聞。末思禪觀。于洛下遇荷澤會師了悟。且曰。甚矣不自外知者所知難乎哉。后至唐州。遂居西隱山。刺史鄭文簡。請入城闡揚宗旨。示滅年八十一。大曆十四年三月。塔于雲頂。
大鑒下第三世
馬祖一法嗣
西山亮座主
蜀人也。頗講經論。因參馬祖。祖問。見說座主大講得經論。是否。師曰不敢。祖曰。將甚麼講。師曰。將心講。祖曰。心如工伎兒。意如和伎者。爭解講得。師抗聲曰。心既講不得。虛空莫講得么。祖曰。卻是虛空講得。師不肯便出。將下階。祖召曰座主。師回首。祖曰。是甚麼。師豁然大悟。便禮拜。祖曰。者鈍根阿師。禮拜作么。師曰。某甲所講經論。將謂無人及得。今日被大師一問。平生功業一時冰釋。禮謝而退。乃隱於洪州西山。更無訊息。
則川和尚
蜀人也。龐居士相看次。
【現代漢語翻譯】 現代漢語譯本 四年正月中（809年1月），登建昌石門山，在林中經行時，看到洞穴平坦，對侍者說：『我的朽壞之身，應當在下個月歸於此地了。』說完就回去了。不久之後就生病了，院主問：『和尚近日身體如何？』禪師說：『日面佛，月面佛。』二月一日（809年2月），沐浴后跏趺坐而圓寂。元和年間（806-820年）謚號為大寂禪師，塔名為大莊嚴。 荷澤神會（Heze Shenhui，唐代禪宗大師）法嗣 西隱進平禪師 京兆吳氏之子，在永安山明福院出家。風度儀表端莊文雅，各種經書大論都深入研習，講解文字，提煉註釋，令人樂於聽聞。後來思考禪觀，在洛陽遇到荷澤神會禪師，從而了悟。並且說：『太難了，不從自身之外瞭解的人，所知是多麼困難啊！』之後到了唐州，於是居住在西隱山。刺史鄭文簡，請他入城弘揚禪宗宗旨。圓寂時八十一歲。大曆十四年三月（779年3月），塔建在雲頂。 大鑒（Dajian，指六祖慧能）下第三世 馬祖（Mazu Daoyi，唐代禪宗大師）一法嗣 西山亮座主 是四川人。頗為精通講解經書理論。因為參拜馬祖。馬祖問：『聽說座主您很會講解經書理論，是這樣嗎？』禪師說：『不敢當。』馬祖說：『用什麼講解？』禪師說：『用心講解。』馬祖說：『心像個表演的藝人，意像個配合的樂師，怎麼能講解得了？』禪師提高聲音說：『心既然講解不了，難道虛空就能講解嗎？』馬祖說：『虛空卻能講解。』禪師不肯，便要離開。將要下臺階時，馬祖叫道：『座主！』禪師回頭。馬祖說：『是什麼？』禪師豁然大悟，便禮拜。馬祖說：『你這遲鈍的阿師，禮拜做什麼？』禪師說：『我所講解的經書理論，總以為沒有人能比得上，今天被大師您一問，平生的功業一時像冰一樣融化了。』禮謝後退下。於是隱居在洪州西山，再也沒有訊息。 則川和尚 是四川人。龐居士（Pang Yun，唐代著名在家禪者）與他相看時。
【English Translation】 English version In the first month of the fourth year (809 AD), he ascended Stone Gate Mountain in Jianchang. While walking in the forest, he saw a flat cave and said to his attendant, 'My decaying body should return to this place next month.' After speaking, he returned. Soon after, he fell ill. The abbot asked, 'How is the venerable monk's health recently?' The master said, 'Sun-faced Buddha, moon-faced Buddha.' On the first day of the second month (809 AD), he bathed, sat in the lotus position, and entered Nirvana. During the Yuanhe era (806-820 AD), he was posthumously named Great Tranquility Zen Master, and his stupa was named Great Adornment. Successor of Heze Shenhui (唐代禪宗大師, Tang Dynasty Chan Master) Zen Master Xiyin Jinping A native of the Wu family of Jingzhao, he became a monk at Mingfu Temple on Yong'an Mountain. His demeanor was dignified and elegant. He studied various sutras and treatises extensively, and his explanations and annotations were pleasing to hear. Later, he contemplated Chan practice and encountered Zen Master Heze Shenhui in Luoyang, thereby attaining enlightenment. He said, 'It is too difficult! How difficult it is for those who do not understand from outside themselves to know!' Later, he went to Tangzhou and resided on Xiyin Mountain. The prefect Zheng Wenjian invited him to the city to propagate the principles of Chan. He passed away at the age of eighty-one. In the third month of the fourteenth year of the Dali era (779 AD), his stupa was built on Yunding. Third generation after Dajian (大鑒, referring to the Sixth Patriarch Huineng) Successor of Mazu (Mazu Daoyi, 唐代禪宗大師, Tang Dynasty Chan Master) Lay Buddhist Liang of Xishan He was a native of Sichuan. He was quite skilled in explaining sutras and treatises. Because he visited Mazu. Mazu asked, 'I heard that you are very good at explaining sutras and treatises, is that so?' The master said, 'I dare not claim that.' Mazu said, 'What do you use to explain?' The master said, 'I use the mind to explain.' Mazu said, 'The mind is like a performing actor, and the intention is like a cooperating musician. How can they explain?' The master raised his voice and said, 'Since the mind cannot explain, can emptiness explain?' Mazu said, 'Emptiness can explain.' The master refused to accept this and was about to leave. As he was about to descend the steps, Mazu called out, 'Lay Buddhist!' The master turned his head. Mazu said, 'What is it?' The master suddenly attained great enlightenment and bowed. Mazu said, 'You dull monk, what are you bowing for?' The master said, 'I always thought that no one could match my explanations of sutras and treatises, but today, with your one question, all my lifelong achievements have melted away like ice.' He bowed and retreated. Then he lived in seclusion on Xishan in Hongzhou, and there was no further news of him. Monk Zechuan He was a native of Sichuan. When Layman Pang (Pang Yun, 唐代著名在家禪者, a famous lay Chan practitioner of the Tang Dynasty) was observing him.
師曰。還記得見石頭時道理否。士曰。猶得阿師重舉在。師曰。情知久參事慢。士曰。阿師老耄。不啻龐公。師曰。二彼同時。又爭幾許。士曰。龐公鮮健。且勝阿師。師曰。不是勝我。祇欠汝個幞頭。士拈下幞頭曰。恰與師相似。師大笑而已。師摘茶次。士曰。法界不容身。師還見我否。師曰。不是老師。洎答公話。士曰。有問有答蓋是尋常。師乃摘茶不聽。士曰。莫怪適來容易借問。師亦不顧。士喝曰。者無禮儀老漢。待我一一舉嚮明眼人。師乃拋卻茶籃。便歸方丈。
大鑒下第四世
歸宗常法嗣
漢南高亭和尚
有僧自夾山來禮拜。師便打。僧曰。特來禮拜。何得打某甲。僧再禮拜。師又打趁。僧回舉似夾山。山曰。汝會也無。曰不會。山曰。賴汝不會。若會。即夾山口啞。
章敬腪法嗣
金州操禪師
請米和尚齋。不排坐位。米到展坐具禮拜。師下禪床。米乃坐師位。師卻席地而坐。齋訖。米便去。侍者曰。和尚受一切人欽仰。今日坐位被人奪卻。師曰。三日後若來。即受救在。米三日後果來。曰前日遭賊。
南泉普愿法嗣
雲頂日子和尚
亞溪來參。師作起勢。溪曰。者老山鬼。猶見某甲在。師曰。罪過罪過。適來失祇對。溪欲進語。師乃
【現代漢語翻譯】 現代漢語譯本 師父說：『還記得你見石頭希遷（Shitou Xiqian）禪師時所悟的道理嗎？』 學僧說：『還希望師父您再次提點。』 師父說：『看來你長期參禪，有所懈怠啊。』 學僧說：『師父您老了，不亞於龐蘊（Pang Yun）居士。』 師父說：『他們兩個同時出現，又能爭得多少呢？』 學僧說：『龐蘊居士身體健康，勝過師父您。』 師父說：『不是勝過我，只是欠你一頂幞頭（古代男子所戴的一種頭巾）。』 學僧摘下幞頭說：『恰好和師父您相似。』 師父只是大笑而已。 師父正在採茶，學僧說：『法界（Dharmadhatu）都容不下身，師父還看得見我嗎？』 師父說：『如果不是老師，我就回答你的話了。』 學僧說：『有問有答，這都是尋常事。』 師父於是採茶，不再理會。 學僧說：『別怪我剛才輕易地發問。』 師父也不理睬。 學僧呵斥道：『這個沒有禮儀的老頭，等我一一向明白人說去。』 師父於是丟下茶籃，便回方丈去了。
大鑒慧能（Dajian Huineng，六祖慧能）門下第四世
歸宗智常（Guizong Zhichang）的法嗣
漢南高亭和尚
有僧人從夾山（Jiashan）來禮拜。師父便打他。僧人說：『特地來禮拜，為何打我？』 僧人再次禮拜，師父又打他，並趕他走。 僧人回去告訴夾山。 夾山說：『你領會了嗎？』 僧人說：『沒有領會。』 夾山說：『幸虧你沒有領會。如果領會了，我就說不出話了。』
章敬懷惲（Zhangjing Huaiyun）的法嗣
金州操禪師
請米和尚齋飯，不安排座位。 米和尚到后，展開坐具禮拜。 師父下禪床。 米和尚就坐在師父的位置上。 師父卻坐在地上。 齋飯完畢，米和尚就走了。 侍者說：『和尚您受一切人欽佩仰慕，今天座位卻被人奪走了。』 師父說：『三天後如果他來，我就得救了。』 米和尚三天後果然來了，說：『前幾天遭賊了。』
南泉普愿（Nanquan Puyuan）的法嗣
雲頂日子和尚
亞溪來參拜。 師父做出要起身的樣子。 亞溪說：『這個老山鬼，還看得見我。』 師父說：『罪過罪過，剛才失禮了。』 亞溪想要說話，師父於是...
【English Translation】 English version The master said, 'Do you still remember the principle you understood when you saw Zen Master Shitou (Shitou Xiqian)?' The monk said, 'I still hope that the master will point it out again.' The master said, 'It seems that you have been practicing Zen for a long time and have become lazy.' The monk said, 'Master, you are old, no less than Layman Pang (Pang Yun).' The master said, 'If the two of them appear at the same time, how much can they contend for?' The monk said, 'Layman Pang is healthy and stronger than you, Master.' The master said, 'It's not that he is better than me, it's just that I owe you a futou (a type of turban worn by men in ancient times).' The monk took off his futou and said, 'It's just like you, Master.' The master just laughed. The master was picking tea, and the monk said, 'The Dharmadhatu (法界) cannot accommodate the body, can you still see me, Master?' The master said, 'If I weren't a teacher, I would answer your question.' The monk said, 'Having questions and answers is commonplace.' The master then picked tea and ignored him. The monk said, 'Don't blame me for asking so easily just now.' The master also ignored him. The monk scolded, 'This old man without manners, I will tell everyone to the discerning people.' The master then threw down the tea basket and returned to his room.
Fourth generation under Dajian Huineng (大鑒慧能, the Sixth Patriarch Huineng)
Successor of Guizong Zhichang (歸宗智常)
Hannan Gaoting (漢南高亭) Monk
A monk came from Jiashan (夾山) to pay respects. The master hit him. The monk said, 'I came specifically to pay respects, why did you hit me?' The monk bowed again, and the master hit him again and drove him away. The monk went back and told Jiashan. Jiashan said, 'Did you understand?' The monk said, 'I didn't understand.' Jiashan said, 'Fortunately, you didn't understand. If you had understood, I would have been speechless.'
Successor of Zhangjing Huaiyun (章敬懷惲)
Jin Zhou Cao (金州操) Zen Master
Invited Monk Mi (米) for a vegetarian meal, without arranging seats. When Monk Mi arrived, he spread out his sitting cloth and bowed. The master stepped down from the Zen bed. Monk Mi then sat in the master's seat. The master sat on the floor instead. After the meal, Monk Mi left. The attendant said, 'Master, you are admired by everyone, but today your seat was taken away.' The master said, 'If he comes in three days, I will be saved.' Monk Mi indeed came three days later and said, 'I was robbed a few days ago.'
Successor of Nanquan Puyuan (南泉普愿)
Yunding Rizi (雲頂日子) Monk
Yaxi (亞溪) came to visit. The master made a gesture of getting up. Yaxi said, 'This old mountain ghost, can still see me.' The master said, 'Sorry, sorry, I was rude just now.' Yaxi wanted to speak, but the master then...
叱之。溪曰。大陣前不妨難御。師曰是是。溪曰。不是不是。趙州云。可憐兩個漢。不識轉身句。
大鑒下第五世(旁出)
遂州圓法嗣
終南山圭峰宗密禪師
果州西充何氏子。家本豪盛。髫齔通儒書。冠歲探釋典。唐元和二年。將赴貢舉。偶造圓和尚法席。欣然契會。遂求披剃。當年進具。一日隨眾僧。齋于府吏任灌家。居下位。以次受經。得圓覺十二章。覽未終軸。感悟流涕。歸以所悟之旨告于圓。圓撫之曰。汝當大弘圓頓之教。此諸佛授汝耳。行矣。無自滯於一隅也。師涕泣奉命禮辭而去。因謁荊南忠禪師。忠曰。傳教人也。當宣導于帝都。復見洛陽照禪師。照曰。菩薩人也。誰能識之。尋抵襄漢。因病僧付華嚴疏。即上都澄觀大師之所撰也。師未嘗聽習。一覽而講。自欣所遇曰。曏者諸師述作。罕窮厥旨。未若此疏辭源流暢。幽賾煥然。吾禪遇南宗。教逢圓覺。一言之下心地開通。一軸之中義天朗耀。今復偶茲絕筆。罄竭於懷。暨講終思見疏主。時屬門人泰恭斷臂酬恩。師先赍書上疏主。遙敘師資。往復慶慰。尋泰恭痊損。方隨侍至上都。執弟子之禮。觀曰。毗盧華藏。能隨我游者。其汝乎。師預觀之室。惟日新其德。而認筌執象之患永亡矣。北遊清涼山。四住鄠縣草堂寺。未幾
【現代漢語翻譯】 呵斥他。溪（不知含義）說：『在大陣前難以抵擋。』 禪師說：『是，是。』 溪（不知含義）說：『不是，不是。』 趙州（不知含義）說：『可憐這兩個人，不明白轉身的道理。』
大鑒（不知含義）門下第五世（旁出）
遂州圓法（不知含義）的嗣法弟子
終南山圭峰宗密禪師
果州西充人，姓何。家境原本富裕。年幼時就精通儒家典籍，成年後開始研究佛經。唐元和二年（807年），將要參加科舉考試時，偶然拜訪了圓和尚的道場，欣然領悟，於是請求剃度出家。當年就受了具足戒。有一天，跟隨眾僧在府吏任灌家齋戒，坐在下位，依次接受經文。得到《圓覺經》十二章，還沒看完最後一卷，就感動得流淚。回去后把所領悟的道理告訴圓和尚。圓和尚撫摸著他說：『你應當大力弘揚圓頓之教，這是諸佛授予你的。去吧，不要侷限於一個地方。』 禪師哭著接受命令，告辭離去。於是拜訪了荊南忠禪師。忠禪師說：『是傳教的人啊，應當在帝都宣揚教義。』 又拜見了洛陽照禪師。照禪師說：『是菩薩啊，誰能認識他呢？』 不久到達襄漢，因為生病的僧人交付了《華嚴疏》，就是上都澄觀大師所撰寫的。禪師未曾聽聞學習過，看了一遍就能講解，高興地說：『以前的各位法師的著作，很少能窮盡其中的旨意，不如這本疏辭藻流暢，深奧的道理煥然一新。我禪宗遇到了南宗，教義遇到了《圓覺經》，一句話之下心地開通，一卷之中義理如同晴朗的天空一樣明亮。現在又偶然得到這本絕筆之作，要把我所領悟的全部表達出來。』 等講解完畢，想要拜見疏的作者。當時他的門人泰恭斷臂酬謝恩情，禪師先送書給疏的作者，遙遠地敘述師資關係，互相慶賀慰問。不久泰恭痊癒，才跟隨他到上都，行弟子之禮。澄觀大師說：『能和我一起遊歷毗盧華藏世界的，大概就是你吧。』 禪師在澄觀大師的房間里，每天都更新自己的德行，而執著于文字表象的毛病永遠消失了。後來北遊清涼山，住在鄠縣草堂寺，沒過多久
現代漢語譯本
【English Translation】 He scolded him. Xi (unknown meaning) said, 'It's hard to resist before the great battle.' The master said, 'Yes, yes.' Xi (unknown meaning) said, 'No, no.' Zhao Zhou (unknown meaning) said, 'Pitiful are these two men, not knowing the turning phrase.'
The fifth generation (collateral line) under Da Jian (unknown meaning)
Successor of Yuan Fa (unknown meaning) of Suizhou
Chan Master Guifeng Zongmi of Zhongnan Mountain
He was a son of the He family of Xichong, Guozhou. His family was originally wealthy. He was proficient in Confucian books from a young age, and explored Buddhist scriptures when he came of age. In the second year of the Tang Yuanhe period (807 AD), he was about to go to the imperial examination when he happened to visit the Dharma seat of the Venerable Yuan, and he was delighted to understand. So he asked to be shaved. That year, he received the full precepts. One day, he followed the monks to fast at the house of the government official Ren Guan. Sitting in the lower seat, he received the scriptures in order. He obtained the twelve chapters of the 'Perfect Enlightenment Sutra'. Before he finished reading the last scroll, he was moved to tears. When he returned, he told Yuan about the meaning he had understood. Yuan stroked him and said, 'You should greatly promote the perfect and sudden teaching. This is the Buddhas bestowing it on you. Go, do not stay in one corner.' The master wept and accepted the order, bowed and left. Then he visited Chan Master Zhong of Jingnan. Zhong said, 'He is a person who transmits the teachings. He should preach in the imperial capital.' He also met Chan Master Zhao of Luoyang. Zhao said, 'He is a Bodhisattva. Who can recognize him?' Soon he arrived in Xianghan. Because a sick monk gave him the 'Huayan Commentary', which was written by the great master Chengguan of Shangdu. The master had never heard or studied it, but he could explain it after reading it once. He happily said, 'The works of the previous masters rarely exhausted the meaning, but this commentary is fluent in its words, and the profound principles are brand new. My Chan sect has encountered the Southern sect, and the teachings have encountered the 'Perfect Enlightenment Sutra'. With one sentence, the mind is opened, and in one scroll, the righteousness is as bright as a clear sky. Now I have accidentally obtained this masterpiece, and I want to express all that I have understood.' After the lecture was over, he wanted to visit the author of the commentary. At that time, his disciple Tai Gong cut off his arm to repay his kindness. The master first sent a letter to the author of the commentary, remotely narrating the relationship between teacher and disciple, congratulating and comforting each other. Soon Tai Gong recovered, and then he followed him to Shangdu, performing the etiquette of a disciple. Chengguan said, 'You are probably the one who can travel with me in the world of Vairocana and Huazang.' The master was in Chengguan's room, renewing his virtue every day, and the problem of clinging to literal appearances disappeared forever. Later, he traveled north to Qingliang Mountain and lived in Caotang Temple in Huxian County. Before long
English version
復入終南圭峰蘭若。大和中。徴入內賜紫衣。帝累問法要。朝士歸慕。唯相國裴公休。深入堂奧。受教為外護。師以禪教學者。互相非毀。遂著禪源諸詮。為錄諸家所述。詮表禪門根源道理文字句偈。集為一藏。以貽後代。其都序略云。禪是天竺之語。具云禪那。此云思惟修。亦云靜慮。皆定慧之通稱也。源者是一切眾生本覺真性。亦名佛性。亦名心地。悟之名慧。修之名定。定慧通名為禪。此性是禪之本源。故云禪源。亦名禪那。理行者。此之本源是禪理。忘情契之是禪行。故云理行。然今所集諸家述作。多譚禪理。少說禪行。故且以禪源題之。今時有人。但目真性為禪者。是不達理行之旨。又不辨華竺之音也。然非離真性別有禪體。但眾生迷真合塵。即名散亂。背塵合真。方名禪定。若直論本性。即非真非妄。無背無合。無定無亂。誰言禪乎。況此真性。非唯是禪門之源。亦是萬法之源。故名法性。亦是眾生迷悟之源。故名如來藏藏識。亦是諸佛萬德之源。故名佛性。亦是菩薩萬行之源。故名心地。萬行不出六波羅蜜。禪者但是六中之一。當其第五。豈可都目真性。為一禪行哉。
長慶安法嗣
益州大隨法真禪師
梓州王氏子。妙齡夙悟。決志尋師。于慧義寺出家。圓具后南遊。初見藥山道吾
云巖洞山。次至嶺外。大溈會下數載。食不至充。臥不求暖。清苦煉行。操履不群。溈深器之。一日問曰。阇黎在老僧此間。不曾問一轉話。師曰。教某甲向甚麼處下口。溈曰。何不道如何是佛。師便作手勢掩溈口。溈嘆曰。子真得其髓。從此名傳四海。爾後還蜀。寄錫天彭堋口山龍懷寺。于路旁煎茶。普施三年。因往後山。見一古院號大隨。群峰矗秀。澗水清冷。中有一樹圍四丈餘。南開一門。中空無礙。不假斧斤。自然一庵。顏曰木禪。師乃居之。十餘載影不出山。聲聞于外。四方玄學千里趨風。蜀主欽尚。遣使屢徴。師皆辭以老病。署神照大師。上堂。此性本來清凈。具足萬德。但以染凈二緣。而有差別。故諸聖悟之。一向凈用而成覺道。凡夫迷之。一向染用沒溺輪迴。其體不二。故般若云。無二無二分無別無斷故。僧問。劫火洞然大千俱壞。未審者個壞不壞。師曰壞。曰恁么則隨他去也。師曰。隨他去。僧不肯。後到投子舉前話。子遂裝香遙禮曰。西川古佛出世。謂其僧曰。汝速回去懺悔。僧回大隨。師已歿。僧再至投子。子亦遷化。問如何是大人相。師曰。肚上不貼榜。問僧。甚處去。曰西山住庵去。師曰。我向東山頭喚汝。汝便來得么。曰不然。師曰。汝住庵未得。問生死到來時如何。師曰。遇茶喫茶。
遇飯吃飯。曰誰受供養。師曰。合取缽盂。庵側有一龜。僧問。一切眾生皮裹骨。者個眾生為甚骨裹皮。師拈草履覆龜背上。僧無語。問如何是諸佛法要。師舉拂子曰會么。曰不會。師曰。麈尾拂子。問如何是學人自己。師曰。是我自己。曰為甚麼卻是和尚自己。師曰。是汝自己。問如何是大隨一面事。師曰。東西南北。問佛法遍在一切處。教學人向甚麼處駐足。師曰。大海從魚躍。長空任鳥飛。問父子至親。岐路各別時如何。師曰。為有父子。問如何是無縫塔。師曰。高五尺。曰學人不會。師曰。鶻侖磚。問和尚百年後。法付何人。師曰。露柱火爐。曰還受也無。師曰。火爐露柱。問僧。甚處去。曰峨眉禮普賢去。師舉拂子曰。文殊普賢總在者里。僧作圓相拋向后乃禮拜。師喚侍者。取一貼茶與者僧。眾僧參次。師以口作患風勢曰。還有人醫得吾口么。眾僧競送藥以至。俗士聞之。亦多送藥。師並不受。七日後師自摑口令正。乃曰。如許多時鼓者兩片皮。至今無人醫得。即端坐而逝。
趙州諗法嗣
益州西睦和尚
上堂。有俗士舉手曰。和尚便是一頭驢。師曰。老僧被汝騎。士無語。去後三日再來白言。某甲三日前著賊。師拈杖趁出。師有時驀喚侍者。者應諾。師曰。更深夜靜。共伊商量。
龍潭信法嗣
鼎州德山宣鑒禪師
簡州周氏子。廿歲出家依年受具。精究律藏。于性相諸經貫通旨趣。常講金剛般若。時謂之周金剛。忽謂同學曰。一毛吞海。海性無虧。纖芥投鋒。鋒利不動。學與無學。唯我知焉。后聞南方禪席頗盛。師氣不平。乃曰。出家兒千劫學佛威儀。萬劫學佛細行。不得成佛。南方魔子敢言。直指人心見性成佛。我當摟其窟穴。滅其種類。以報佛恩。遂擔青龍疏鈔出蜀。至澧陽路上。見一婆子賣餅。因息肩買餅點心。婆指擔曰。者個是甚麼文字。師曰。青龍疏鈔。婆曰。講何經。師曰。金剛經。婆曰。我有一問。你若答得。施與點心。若答不得。且別處去。金剛經道。過去心不可得。現在心不可得。未來心不可得。未審上座點那個心。師無語。遂往龍潭。至法堂曰。久向龍潭。及乎到來。潭又不見。龍又不現。潭引身曰。子親到龍潭。師無語。遂棲止焉。一夕侍立次。潭曰。更深何不下去。師珍重便出。卻回曰。外面黑。潭點紙燭度與師。師擬接。潭復吹滅。師於此大悟。便禮拜。潭曰。子見個甚麼。師曰。從今向去。更不疑天下老和尚舌頭也。至來日。龍潭升座謂眾曰。可中有一漢。牙如劍樹。口似血盆。一棒打不回頭。他時向孤峰頂上。立吾道去在。師將疏鈔。堆法堂
前。舉火炬曰。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨壑。遂焚之。於是禮辭。直抵溈山。挾復子上法堂。從西過東。從東過西。顧視方丈曰。有么有么。山坐次殊不顧盻。師曰無無。便出。至門首乃曰。雖然如此。也不得草草。遂具威儀再入相見。才跨門提起坐具曰。和尚。山擬取拂子。師便喝。拂袖而出。溈山至晚問首座。今日新到在否。座曰。當時背卻法堂著草鞋出去也。山曰。此子已後向孤峰頂上。盤結草菴。呵佛罵祖去在。師住澧陽三十年。屬唐武宗廢教。避難於獨浮山之石室。大中初。武陵太守薛廷望。再崇德山精舍。號古德禪院。將訪求哲匠住持。聆師道行。屢請不下山。廷望乃設詭計。遣吏以茶鹽誣之。言犯禁法。取師入州。瞻禮堅請。居之大闡宗風。上堂。若也於己無事。則勿妄求。妄求而得。亦非得也。汝但無事於心。無心於事。則虛而靈。空而妙。若毛端許言之本末者。皆為自欺。何故。毫釐繫念。三塗業因。瞥爾情生。萬劫羈鎖。聖名凡號儘是虛聲。殊相劣形皆為幻色。汝欲求之。得無累乎。及其厭之。又成大患。終而無益。小參示眾曰。今夜不答話。問話者三十棒。時有僧出禮拜。師便打。僧曰。某甲話也未問。和尚因甚麼打某甲。師曰。汝是甚麼處人。曰新羅人。師曰。
{ "translations": [ "現代漢語譯本：", "先前，（僧人）舉起火炬說：『窮盡所有的玄妙辯論，就像一根毫毛放置在廣闊的太空中；耗盡世間所有的機關算計，就像一滴水投入到巨大的山谷中。』於是點燃火炬。（僧人）於是行禮告辭，直接前往溈山（溈山，地名）。拿著復子登上法堂，從西邊走到東邊，又從東邊走到西邊，環顧方丈（方丈，寺院住持的居所）說：『有嗎？有嗎？』溈山（溈山，人名，溈山靈佑禪師）坐在座位上，始終不看他。（僧人）說：『沒有，沒有。』便走了出去。走到門口才說：『雖然如此，也不能草率。』於是整理好威儀，再次進去拜見。剛跨過門檻，提起坐具說：『和尚（和尚，對僧人的尊稱），我打算取拂子。』溈山（溈山靈佑禪師）便喝斥他，拂袖而去。溈山（溈山靈佑禪師）晚上問首座（首座，寺院中職位較高的僧人）：『今天新來的（僧人）還在嗎？』首座說：『當時背對著法堂，穿著草鞋出去了。』溈山（溈山靈佑禪師）說：『這個人在以後會到孤峰頂上，盤結草菴（草菴，簡陋的茅屋），呵佛罵祖去了。』", "（僧人）住在澧陽（澧陽，地名）三十年。適逢唐武宗（唐武宗，李炎，814-846）廢除佛教，（僧人）在獨浮山（獨浮山，地名）的石室避難。大中（大中，唐宣宗年號，847-860）初年，武陵（武陵，地名）太守薛廷望（薛廷望，人名）重新修繕德山精舍（德山精舍，寺院名），命名為古德禪院，想要訪求有智慧的僧人來住持。聽到（僧人）的道行，多次邀請他下山，（僧人）都不答應。薛廷望（薛廷望）於是設下計謀，派官吏用茶鹽的事誣陷他，說他觸犯了禁法，將（僧人）抓到州里。薛廷望（薛廷望）瞻仰禮拜，堅決請求他留下住持，（僧人）住下後大大弘揚了宗風。上堂說法時說：『如果自己心中沒有事，就不要胡亂追求。胡亂追求而得到，也不是真正的得到。你們只要心中沒有事，對事沒有執念，那麼就會虛靜而靈妙，空寂而玄妙。如果對細微末節都追究根源，那就是自欺欺人。』為什麼呢？『毫釐的念頭，是三塗（三塗，地獄、餓鬼、畜生）的業因；一閃而過的情感，是萬劫的束縛。聖人的名號和凡人的稱謂，都是虛假的聲名；殊異的相貌和低劣的形體，都是虛幻的色相。』你們想要追求這些，難道不會成為累贅嗎？等到厭惡這些，又會成為大患，最終毫無益處。", "小參時開示大眾說：『今晚不回答問題，問問題的人打三十棒。』當時有個僧人出來禮拜，（僧人）便打他。僧人說：『我話還沒問，和尚（和尚）為什麼打我？』（僧人）說：『你是哪裡人？』（僧人）說：『新羅（新羅，古代朝鮮半島國家）人。』（僧人）說：『就因為你是新羅（新羅）人。』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Earlier, the monk held up a torch and said, 'Exhausting all the profound arguments is like placing a strand of hair in the vast emptiness; using up all the world's contrivances is like dropping a drop of water into a giant ravine.' Then he lit the torch. The monk then bowed and took his leave, going directly to Mount Wei (Mount Wei, a place name). Carrying his fuzi (fuzi, a kind of seat cushion), he ascended the Dharma Hall, walking from west to east and then from east to west, looking around the abbot's quarters (fangzhang, the residence of the abbot of a monastery) and saying, 'Is there anything? Is there anything?' Master Wei (Master Wei, referring to Zen Master Wei Lingyou) sat in his seat, not paying him any attention. The monk said, 'Nothing, nothing.' and then left. Upon reaching the doorway, he said, 'Even so, it cannot be done carelessly.' So he arranged his robes and respectfully re-entered to pay his respects. Just as he crossed the threshold, he raised his sitting cushion and said, 'Venerable Abbot (heshang, a respectful term for a monk), I intend to take the whisk.' Master Wei (Wei Lingyou) then shouted at him and brushed him off with his sleeve. That evening, Master Wei (Wei Lingyou) asked the head monk (shouzuo, a high-ranking monk in the monastery), 'Is the newcomer still here?' The head monk said, 'At that time, he turned his back on the Dharma Hall and went out wearing straw sandals.' Master Wei (Wei Lingyou) said, 'This person will later go to the top of a solitary peak, build a thatched hut (cao'an, a simple hut), and scold the Buddhas and revile the Patriarchs.'", "The monk lived in Liyang (Liyang, a place name) for thirty years. It happened to be during the reign of Emperor Wuzong of Tang (Emperor Wuzong of Tang, Li Yan, 814-846), when Buddhism was suppressed. The monk sought refuge in a stone chamber on Mount Dufu (Mount Dufu, a place name). In the early years of the Dazhong era (Dazhong, the reign era of Emperor Xuanzong of Tang, 847-860), Xue Tingwang (Xue Tingwang, a person's name), the governor of Wuling (Wuling, a place name), rebuilt the Deshan Jing She (Deshan Jing She, the name of a monastery), naming it Gude Chan Monastery, and wanted to find a wise monk to reside there. Hearing of the monk's virtuous conduct, he repeatedly invited him to come down from the mountain, but the monk refused. Xue Tingwang (Xue Tingwang) then devised a plan, sending officials to falsely accuse him of offenses related to tea and salt, saying that he had violated the forbidden laws, and had the monk brought to the prefecture. Xue Tingwang (Xue Tingwang) paid his respects and earnestly requested him to stay and reside there. After the monk took up residence, he greatly promoted the teachings of the school. When he ascended the Dharma Hall to preach, he said, 'If you have no business in your own mind, then do not seek things recklessly. Even if you obtain something through reckless seeking, it is not a true attainment. You only need to have no business in your mind and no attachment to things, then you will be empty and spiritual, vacant and wondrous. If you investigate the origins of even the smallest details, you are only deceiving yourself.' Why? 'A thought as small as a hair's breadth is the karmic cause of the three evil realms (santu, the realms of hell, hungry ghosts, and animals); a fleeting emotion is the bondage of countless eons. The names of saints and the titles of ordinary people are all false reputations; different appearances and inferior forms are all illusory phenomena.' If you desire to seek these things, will you not become burdened? And when you become weary of them, they will become a great affliction, ultimately bringing no benefit.", "During a small gathering, he instructed the assembly, saying, 'Tonight, I will not answer questions. Anyone who asks a question will receive thirty blows.' At that time, a monk came forward to bow, and the monk struck him. The monk said, 'I have not yet asked a question, why are you striking me, Venerable Abbot (heshang)?' The monk said, 'Where are you from?' The monk said, 'I am from Silla (Silla, an ancient Korean kingdom).' The monk said, 'Precisely because you are from Silla (Silla).'" ] }
未跨船舷。好與三十棒。僧參。師問維那。今日幾人新到。曰八人。師曰。喚來一時生按著。龍牙問。學人仗鏌鎁劍。擬取師頭時如何。師引頸近前曰㘞。牙曰。頭落也。師呵呵大笑。牙後到洞山舉前話。山曰。德山道甚麼。牙曰。德山無語。洞曰。莫道無語。且將德山落底頭。呈似老僧看。牙方省便懺謝。有僧舉似師。師曰。洞山老人不識好惡。者漢死來多少時。救得有甚麼用處。僧問。如何是菩提。師打曰出去。莫曏者里屙。問如何是佛。師曰。佛是西天老比丘。雪峰問。從上宗乘。學人還有分也無。師打一棒曰。道甚麼。曰不會。至明日請益。師曰。我宗無語句。實無一法與人。峰因此有省。巖頭聞之曰。德山老人一條脊樑骨。硬似鐵。拗不折。然雖如此。于唱教門中。猶較些子。曰道得也三十棒。道不得也三十棒。臨濟聞得。謂洛浦曰。汝去問他。道得為甚麼也三十棒。待伊打。汝接住棒送一送。看伊作么生。浦如教而問。師便打。浦接住送一送。師便歸方丈。浦回舉似臨濟。濟曰。我從來疑著者漢。雖然如是。你還識德山么。浦擬議。濟便打。上堂。問即有過。不問猶乖。有僧出禮拜。師便打。僧曰。某甲始禮拜。為甚麼便打。師曰。待汝開口。堪作甚麼。師令侍者喚義存。存上來。師曰。我自喚義存。汝
【現代漢語翻譯】 現代漢語譯本： 未跨過船舷。好，打三十棒。僧人蔘拜。德山宣鑒禪師（Deshan Xuanjian）問維那（Vina，寺院中負責僧眾事務的僧官）：『今天有幾人新來？』維那說：『八人。』禪師說：『叫他們來，一時全部按倒。』龍牙（Longya）問道：『學人拿著鏌鎁劍（Moye Sword，古代名劍），想要取師父的頭，該怎麼辦？』禪師伸長脖子靠近他說：『㘞（音bēng，象聲詞，形容頭落地的聲音）。』龍牙說：『頭掉了啊。』禪師哈哈大笑。龍牙後來到洞山（Dongshan）提起之前的話。洞山說：『德山說了什麼？』龍牙說：『德山沒有說話。』洞山說：『不要說沒有說話，且將德山落地的頭，拿來給老僧看看。』龍牙這才醒悟，便懺悔謝罪。有僧人把這件事告訴德山禪師，禪師說：『洞山老和尚不識好壞。這人死了多久了，救他有什麼用？』僧人問：『什麼是菩提（Bodhi，覺悟）？』禪師打他說：『出去！不要在這裡拉屎。』問：『什麼是佛（Buddha，覺悟者）？』禪師說：『佛是西天老比丘（Bhikkhu，出家人）。』雪峰（Xuefeng）問道：『從上宗乘（Zongcheng，禪宗的傳承），學人還有份嗎？』禪師打一棒說：『說什麼？』雪峰說：『不會。』到第二天請求開示，禪師說：『我宗沒有語句，實在沒有一法可以給人。』雪峰因此有所領悟。巖頭（Yantou）聽聞此事說：『德山老和尚一條脊樑骨，硬似鐵，拗不斷。雖然如此，在唱教門中，還稍微差些。』禪師說：『說得對也打三十棒，說不對也打三十棒。』臨濟（Linji）聽聞此事，對洛浦（Lopu）說：『你去問他，說得對為什麼也打三十棒？等他打你，你接住棒子送一送，看他怎麼樣。』洛浦按照教導去問，禪師便打。洛浦接住棒子送一送，禪師便回方丈（Abode，寺院住持的住所）。洛浦回來把事情告訴臨濟，臨濟說：『我從來就懷疑這人。雖然如此，你還認識德山嗎？』洛浦猶豫不決，臨濟便打。上堂說法。問即有過錯，不問仍然不對。有僧人出來禮拜，禪師便打。僧人說：『我才剛禮拜，為什麼就打？』禪師說：『等你開口，能做什麼？』禪師命令侍者叫義存（Yicun），義存上來。禪師說：『我自從叫義存，你』
【English Translation】 English version: Without crossing the gunwale. Good, thirty blows. A monk pays respects. Master Deshan Xuanjian asked the Vina: 'How many new arrivals today?' The Vina said: 'Eight people.' The Master said: 'Call them here and press them all down at once.' Longya asked: 'When a student wields the Moye Sword, intending to take the master's head, what then?' The Master stretched his neck forward and said: '㘞 (bēng, onomatopoeia, describing the sound of a head falling to the ground).' Longya said: 'The head has fallen!' The Master laughed heartily. Longya later went to Dongshan and mentioned the previous conversation. Dongshan said: 'What did Deshan say?' Longya said: 'Deshan said nothing.' Dongshan said: 'Don't say he said nothing; bring Deshan's fallen head and show it to this old monk.' Only then did Longya awaken, and he repented and apologized. A monk told Master Deshan about this, and the Master said: 'That old monk Dongshan doesn't know good from bad. How long has this person been dead? What's the use of saving him?' A monk asked: 'What is Bodhi?' The Master struck him and said: 'Get out! Don't defecate here.' Asked: 'What is Buddha?' The Master said: 'Buddha is an old Bhikkhu from the Western Heaven.' Xuefeng asked: 'In the transmission from the past, does this student have a share?' The Master struck him with a staff and said: 'What are you saying?' Xuefeng said: 'I don't understand.' The next day, he asked for instruction, and the Master said: 'Our school has no words; truly, there is not a single dharma to give to anyone.' Because of this, Xuefeng had an awakening. Yantou heard of this and said: 'Old Master Deshan's spine is as hard as iron, unbendable. Even so, in the teaching of doctrines, he is still somewhat lacking.' The Master said: 'Right or wrong, thirty blows.' Linji heard of this and said to Lopu: 'Go and ask him, why thirty blows even if it's right? When he strikes you, catch the staff and push it back, and see what he does.' Lopu asked as instructed, and the Master struck. Lopu caught the staff and pushed it back, and the Master returned to his Abode. Lopu returned and told Linji about it, and Linji said: 'I have always doubted this man. Even so, do you still recognize Deshan?' Lopu hesitated, and Linji struck him. Ascending the hall to preach. To ask is to err, not to ask is still wrong. A monk came out to bow, and the Master struck him. The monk said: 'I have just bowed, why do you strike me?' The Master said: 'Waiting for you to open your mouth, what good are you?' The Master ordered the attendant to call Yicun, and Yicun came forward. The Master said: 'Since I called Yicun, you'
又來作甚麼。存無對。上堂。我先祖見處即不然。者里無祖無佛。達磨是老臊胡。釋迦老子是乾屎橛。文殊普賢是擔屎漢。等覺妙覺是破執凡夫。菩提涅槃是系驢橛。十二分教是鬼神簿。拭瘡疣紙。四果三賢初心十地。是守古冢鬼。自救不了。有僧相看。乃近前作相撲勢。師曰。與么無禮。合吃山僧手裡棒。僧拂袖便行。師曰。饒汝如是。也祇得一半。僧轉身便喝。師打曰。須是我打你始得。曰諸方有明眼人在。師曰。天然有眼。僧擘開眼曰貓。便出。師曰。黃河三千年一度清。師見僧來。乃閉門。其僧敲門。師曰阿誰。曰師子兒。師乃開門。僧禮拜。師騎僧項曰。者畜生甚處去來。雪峰問。南泉斬貓兒意旨如何。師乃打趁。卻喚曰會么。峰曰不會。師曰。我恁么老婆心也不會。僧問。凡聖相去多少。師便喝。師因疾。僧問。還有不病者也無。師曰有。曰如何是不病者。師曰。阿㖿阿㖿。師復告眾曰。捫空追響。勞汝心神。夢覺覺非。竟有何事。言訖安坐而化。即唐咸通六年十二月三日也。謚見性禪師。
錦江禪燈卷第一 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第二
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第五世
藥山儼法嗣
【現代漢語翻譯】 又來做什麼？存無對。上堂。我先祖的見解不是這樣的。這裡沒有祖師，沒有佛。達摩（Bodhidharma，禪宗始祖）是老胡人。釋迦老子是擦屁股的干糞橛。文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，大行愿的象徵）是挑大糞的漢子。等覺（即將成佛的菩薩）妙覺（佛的果位）是破除執著的凡夫。菩提（bodhi，覺悟）涅槃（nirvana，寂滅）是拴驢的木樁。十二分教（佛教經文的十二種分類）是鬼神名錄，是擦拭瘡口的廢紙。四果（聲聞乘的四個果位）三賢（菩薩修行過程中的三個階段）初心十地（菩薩修行的十個階段）是守護古墓的鬼，自身都無法解脫。有僧人前來拜見，於是走上前做出相撲的姿勢。師父說：『這麼無禮，該吃老衲手裡的棒子。』僧人拂袖便走。師父說：『饒你這樣，也只得一半。』僧人轉身便喝。師父打了一下說：『須得我打你才行。』僧人說：『各處都有明眼人。』師父說：『天然就有眼。』僧人睜大眼睛說：『貓。』便出去了。師父說：『黃河三千年才清一次。』師父見僧人來，便關上門。僧人敲門。師父說：『是誰？』僧人說：『獅子兒。』師父便開門。僧人禮拜。師父騎在僧人脖子上說：『這畜生從哪裡來？』雪峰（Xuefeng，禪宗大師）問：『南泉（Nanquan，禪宗大師）斬貓兒的意旨是什麼？』師父便打他，趕他走，卻又叫住他問：『會么？』雪峰說：『不會。』師父說：『我這麼婆婆媽媽的心，你也不會。』僧人問：『凡人與聖人相差多少？』師父便喝。師父因病，僧人問：『還有不生病的人嗎？』師父說：『有。』問：『如何是不生病的人？』師父說：『阿㖿阿㖿。』師父又告訴眾人說：『捫空追響，勞費你們的心神。夢醒了才知道夢不是真的，究竟有什麼事呢？』說完便安然坐化，即唐咸通六年（865年）十二月三日。謚號見性禪師。
錦江禪燈卷第一 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第二
昭覺丈雪（Zhaojue Zhangxue）通醉（Tongzui） 輯
紹興（Shaoxing，南宋年號）幻庵（Huan'an） 胡升猷（Hu Shengyou） 訂
大鑒（Dajian，六祖慧能）下第五世
藥山儼（Yaoshan Yan）法嗣
【English Translation】 What are you doing here again? There is no correct answer to existence or non-existence. (The master) ascended the platform and said: 'My ancestors' understanding is not like this. There is no patriarch, no Buddha here. Bodhidharma (達磨) is an old barbarian. Shakyamuni (釋迦) is a dried-up turd for wiping buttocks. Manjusri (文殊) and Samantabhadra (普賢) are dung carriers. Avaivartika (等覺) and Samyak-sambuddha (妙覺) are ordinary people who break attachments. Bodhi (菩提) and Nirvana (涅槃) are stakes for tethering donkeys. The twelve divisions of the teachings (十二分教) are registers of ghosts and spirits, waste paper for wiping sores. The four fruits (四果), the three sages (三賢), the initial mind, and the ten grounds (初心十地) are ghosts guarding ancient tombs, unable to save themselves.' A monk came to pay respects, so (the master) stepped forward and made a sumo wrestling posture. The master said: 'So rude, you deserve a beating from this monk's staff.' The monk flicked his sleeve and left. The master said: 'Even if I spare you like this, you only get half.' The monk turned around and shouted. The master struck him, saying: 'I have to hit you for it to work.' The monk said: 'There are clear-eyed people everywhere.' The master said: 'Naturally there are eyes.' The monk opened his eyes wide and said: 'Cat.' Then he left. The master said: 'The Yellow River clears once every three thousand years.' The master saw a monk coming and closed the door. The monk knocked on the door. The master said: 'Who is it?' The monk said: 'A lion cub.' The master opened the door. The monk bowed. The master rode on the monk's neck and said: 'Where did this beast come from?' Xuefeng (雪峰) asked: 'What is the meaning of Nanquan (南泉) cutting the cat?' The master hit him and chased him away, but then called him back and asked: 'Do you understand?' Xuefeng said: 'I don't understand.' The master said: 'Even with my grandmotherly heart, you still don't understand.' A monk asked: 'How far apart are ordinary people and sages?' The master shouted. The master was ill, and a monk asked: 'Is there anyone who is not sick?' The master said: 'Yes.' (The monk) asked: 'What is the one who is not sick?' The master said: 'Ah-e, ah-e.' The master then told the assembly: 'Groping in the void for echoes, you exhaust your minds. When the dream awakens, you realize the dream is not real, what is there in the end?' Having spoken, he sat peacefully and passed away, on the third day of the twelfth month of the sixth year of Xiantong (咸通) of the Tang Dynasty (唐) (865 AD). He was posthumously named Zen Master Jianxing (見性禪師).
Jinjiang Zen Lamp, Volume 1 卍 New Supplement to the Buddhist Canon, Volume 85, No. 1590, Jinjiang Zen Lamp
Jinjiang Zen Lamp, Volume 2
Compiled by Zhaojue Zhangxue (昭覺丈雪) and Tongzui (通醉)
Revised by Huan'an (幻庵) of Shaoxing (紹興) (Southern Song Dynasty 南宋), Hu Shengyou (胡升猷)
Fifth generation after Dajian (大鑒), the Sixth Patriarch Huineng (慧能)
Dharma heir of Yaoshan Yan (藥山儼)
秀州華亭船子德誠禪師
節操高邈。度量不群。自印心於藥山。與道吾云巖為同道交。洎離藥山。乃謂二同志曰。公等應各據一方。建立藥山宗旨。予率性疏野。唯好山水。樂情自遣。無所能也。他後知我所止之處。若遇靈利座主。指一人來。或堪雕琢。將授生平所得。以報先師之恩。遂分攜。至秀州華亭。泛一小舟。隨緣度日。以接四方往來之者。時人莫知其高蹈。因號船子和尚。一日泊船岸邊閑坐。有官人問。如何是和尚日用事。師豎橈子曰。會么。官人曰不會。師曰。桌撥清波。金鱗罕遇。師有偈曰。三十年來坐釣臺。鉤頭往往得黃能。金鱗不遇空勞力。收取絲綸歸去來。千尺絲綸直下垂。一波才動萬波隨。夜靜水寒魚不餌。滿船空載月明歸。三十年來海上游。水清魚現不吞鉤。釣竿斫盡重栽竹。不計功程得便休。有一魚兮偉莫裁。混融包納信奇哉。能變化吐風雷。下線何曾釣得來。別人祇看采芙蓉。香氣長粘繞指風。兩岸映一船紅。何曾解染得虛空。問我生涯祇是船。子孫各自賭機緣。不由地不由天。除卻蓑衣無可傳。道吾後到京口。遇夾山上堂。僧問如何是法身。山曰法身無相。曰如何是法眼。山曰法眼無瑕。道吾不覺失笑。山便下座請問道吾。某甲適來祇對者僧話。必有不是。致令上座失
【現代漢語翻譯】 現代漢語譯本 秀州華亭的船子德誠禪師，他的節操高尚，氣度非凡。自從在藥山（地名，也指藥山惟儼禪師）那裡印證了心性，就與道吾（道吾圓智禪師）和云巖（云巖曇晟禪師）結為同道。等到離開藥山時，就對兩位同道說：『你們應當各自佔據一方，建立藥山（地名，也指藥山惟儼禪師）的宗旨。我天性疏狂，只喜歡山水，以自己的情趣來排遣，沒有什麼才能。以後如果知道我所停留的地方，如果遇到聰明伶俐的座主（精通經論的僧人），就推薦一個人來，或許可以雕琢成器，我將傳授我平生所學，來報答先師的恩德。』於是就此分別。他來到秀州華亭，泛著一隻小船，隨緣度日，接待四方來往的人。當時的人們不知道他的高尚品格，因此稱他為船子和尚。 有一天，他把船停靠在岸邊閑坐，有官員問：『如何是和尚的日常事務？』禪師豎起船槳說：『會嗎？』官員說：『不會。』禪師說：『撥動清澈的波浪，難得遇到金色的魚。』禪師有偈語說：『三十年來坐釣臺，鉤頭往往得黃能（指小魚）。金鱗不遇空勞力，收取絲綸歸去來。千尺絲綸直下垂，一波才動萬波隨。夜靜水寒魚不餌，滿船空載月明歸。三十年來海上游，水清魚現不吞鉤。釣竿斫盡重栽竹，不計功程得便休。有一魚兮偉莫裁，混融包納信奇哉。能變化吐風雷，下線何曾釣得來。別人祇看采芙蓉，香氣長粘繞指風。兩岸映一船紅，何曾解染得虛空。問我生涯祇是船，子孫各自賭機緣。不由地不由天，除卻蓑衣無可傳。』 道吾（道吾圓智禪師）後來到了京口，遇到夾山（夾山善會禪師）上堂說法。有僧人問：『如何是法身（佛的真身）？』夾山（夾山善會禪師）說：『法身（佛的真身）沒有相狀。』（僧人）問：『如何是法眼（能洞察真理的智慧）？』夾山（夾山善會禪師）說：『法眼（能洞察真理的智慧）沒有瑕疵。』道吾（道吾圓智禪師）不覺失笑。夾山（夾山善會禪師）便下座，請問道吾（道吾圓智禪師）：『我剛才對那個僧人的回答，一定有不對的地方，才讓上座您失
【English Translation】 English version Zen Master De Cheng of Chuanzi (Boatman) of Huating, Xiuzhou His integrity was lofty and his measure extraordinary. Having sealed his mind with Yaoshan (Yaoshan Weiyan Zen Master), he became a fellow practitioner with Daowu (Daowu Yuanzhi Zen Master) and Yunyan (Yunyan Tansheng Zen Master). When he left Yaoshan (Yaoshan Weiyan Zen Master), he said to his two companions: 'You should each occupy a region and establish the principles of Yaoshan (Yaoshan Weiyan Zen Master). I am naturally uninhibited and only love mountains and rivers, enjoying my feelings and dismissing worries. I have no other abilities. If you later know where I am staying, and if you encounter a clever and intelligent Vinaya Master (a monk well-versed in the scriptures), recommend one person to me. Perhaps he can be sculpted into something, and I will impart to him what I have learned in my life to repay the kindness of my former teacher.' Then they parted ways. He arrived at Huating in Xiuzhou, drifting in a small boat, living each day as it came, receiving those who came from all directions. People at the time did not know his lofty character, so they called him Boatman Monk. One day, he moored his boat on the shore and sat idly. An official asked, 'What is the daily business of the monk?' The Master raised his oar and said, 'Do you understand?' The official said, 'I do not understand.' The Master said, 'Stirring the clear waves, golden scales are rarely encountered.' The Master had a verse that said: 'For thirty years I have sat on the fishing platform, often catching small fish on the hook. If golden carp are not encountered, the effort is in vain. Reel in the silk line and return home. A thousand feet of silk line hangs straight down, one wave moves and ten thousand waves follow. The night is quiet, the water is cold, and the fish do not bite. The boat is fully loaded with the bright moon as I return. For thirty years I have traveled on the sea, the water is clear and the fish appear but do not swallow the hook. When the fishing rod is broken, I replant bamboo, not counting the effort, I rest when it is convenient. There is a fish so great it cannot be measured, it is mixed and inclusive, truly wondrous. It can transform and spew wind and thunder, but the line has never caught it. Others only see picking lotuses, the fragrance always sticks to the wind around the fingers. Both banks reflect a boat of red, but how can it dye the emptiness? If you ask me about my livelihood, it is just a boat. Each descendant gambles on their own opportunity. It is not determined by earth or heaven, except for the raincoat, there is nothing to pass on.' Daowu (Daowu Yuanzhi Zen Master) later arrived at Jingkou and encountered Jiashan (Jiashan Shanhui Zen Master) giving a lecture. A monk asked, 'What is the Dharmakaya (the body of the Buddha)?' Jiashan (Jiashan Shanhui Zen Master) said, 'The Dharmakaya (the body of the Buddha) has no form.' The monk asked, 'What is the Dharma Eye (the wisdom to see the truth)?' Jiashan (Jiashan Shanhui Zen Master) said, 'The Dharma Eye (the wisdom to see the truth) has no flaws.' Daowu (Daowu Yuanzhi Zen Master) could not help but laugh. Jiashan (Jiashan Shanhui Zen Master) then descended from his seat and asked Daowu (Daowu Yuanzhi Zen Master), 'My response to that monk just now must have been incorrect, causing you to
笑。望上座不吝慈悲。吾曰。和尚一等是出世。未有師在。山曰。某甲甚處不是。望為說破。吾曰。某甲終不說。請和尚卻往華亭船子處去。山曰。此人如何。吾曰。此人上無片瓦。下無卓錐。和尚若去。須易服而往。山乃散眾。束裝直造華亭。船子才見便問。大德住甚麼寺。山曰。寺即不住。住即不似。師曰。不似似個甚麼。山曰。不是目前法。師曰。甚處學得來。山曰。非耳目之所到。師曰。一句合頭語。萬劫系驢橛。師又問。垂絲千尺。意在深潭。離鉤三寸。子何不道。山擬開口。師一橈打落水中。山才上船。師又曰道道。山擬開口。師又打。山豁然大悟。乃點頭三下。師曰。竿頭絲線從君弄。不犯清波意自殊。山遂問。拋綸擲釣。師意如何。師曰。絲懸淥水。浮定有無之意。山曰。語帶玄而無路。舌頭談而不談。師曰。釣盡江波。金鱗始遇。山乃掩耳。師曰。如是如是。遂囑曰。汝向去直須藏身處沒軌跡。沒軌跡處莫藏身。吾三十年在藥山。祇明斯事。汝今已得。他后莫住城隍聚落。但向深山裡钁頭邊。覓取一個半個。接續無令斷絕。山乃辭行。頻頻回顧。師遂喚阇黎。山乃回首。師豎起橈子曰。汝將謂別有。乃覆船入水而逝。
臨濟玄法嗣
金沙和尚
僧問。如何是祖師西來意。師曰聽
【現代漢語翻譯】 現代漢語譯本 笑巖滿禪師，望請上座不吝惜慈悲開示。我（編者）說：『和尚您這樣的人，一心想要出世，卻還沒有老師指點。』笑巖滿禪師說：『我哪裡做得不對，希望您能為我指明。』我說：『我終究不會說破的，請和尚您去華亭拜訪船子德誠禪師。』笑巖滿禪師問：『這個人怎麼樣？』我說：『這個人身無立錐之地，上無片瓦遮身。和尚您如果要去，必須改換裝束再去。』於是笑巖滿禪師遣散了眾人，整理行裝直接前往華亭。船子德誠禪師一見到他便問：『大德您住在什麼寺廟？』笑巖滿禪師說：『寺廟我不住，住下就不像了。』船子德誠禪師說：『不像，那像個什麼？』笑巖滿禪師說：『不是目前之法。』船子德誠禪師說：『從哪裡學來的？』笑巖滿禪師說：『不是耳目所能達到的。』船子德誠禪師說：『一句投機的言語，萬劫也像拴驢的木樁一樣沒用。』船子德誠禪師又問：『垂絲千尺，意在深潭，離鉤三寸，你為什麼不說？』笑巖滿禪師剛要開口，船子德誠禪師一槳把他打落水中。笑巖滿禪師剛爬上船，船子德誠禪師又說：『說！說！』笑巖滿禪師剛要開口，船子德誠禪師又打。笑巖滿禪師豁然大悟，於是點了三下頭。船子德誠禪師說：『竿頭絲線任你擺弄，不觸犯清澈的水波，意境自然不同。』笑巖滿禪師於是問：『拋綸擲釣，禪師您的用意如何？』船子德誠禪師說：『絲線懸在碧綠的水中，漂浮著有無的意境。』笑巖滿禪師說：『言語玄妙而無路可尋，舌頭談論卻又像沒有談論。』船子德誠禪師說：『釣盡江波，才能遇到金色的魚。』笑巖滿禪師於是摀住了耳朵。船子德誠禪師說：『如是，如是。』於是囑咐他說：『你以後一定要在藏身之處不留軌跡，在沒有軌跡的地方不要藏身。我三十年在藥山，只明白了這件事。你現在已經領悟了，以後不要住在城隍廟宇和村落里，只要在深山裡，在鋤頭邊，尋找一兩個（有慧根的人），接續傳承，不要讓它斷絕。』笑巖滿禪師於是告辭離去，頻頻回頭看。船子德誠禪師於是叫了一聲：『阇黎！』笑巖滿禪師於是回過頭。船子德誠禪師豎起船槳說：『你以為還有別的嗎？』於是翻船入水而逝。
臨濟宗玄禪師法嗣
金沙和尚
有僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』金沙和尚說：『聽！』
【English Translation】 English version Chan Master Xiaoyan Man, hoping that the assembly would not be stingy with compassion. I (the editor) said, 'Venerable Monk, you are so eager to transcend the world, yet you have no teacher to guide you.' Chan Master Xiaoyan Man said, 'Where am I not doing well? I hope you can point it out for me.' I said, 'I will not reveal it to you. Please go to Huating and visit Chan Master Boatman Decheng.' Chan Master Xiaoyan Man asked, 'What kind of person is he?' I said, 'This person has no land to stand on, not even a tile to cover his head. If you want to go, you must change your attire.' So Chan Master Xiaoyan Man dismissed the assembly, packed his bags, and went straight to Huating. As soon as Chan Master Boatman Decheng saw him, he asked, 'Great Virtue, which temple do you reside in?' Chan Master Xiaoyan Man said, 'I do not reside in a temple; residing is not like it.' Chan Master Boatman Decheng said, 'Not like it? What is it like?' Chan Master Xiaoyan Man said, 'It is not the Dharma of the present.' Chan Master Boatman Decheng said, 'Where did you learn it?' Chan Master Xiaoyan Man said, 'It cannot be reached by ears or eyes.' Chan Master Boatman Decheng said, 'A single matching word is like a donkey tethered to a stake for countless eons.' Chan Master Boatman Decheng then asked, 'A thousand feet of silk thread is lowered, the intention is in the deep pool, three inches from the hook, why don't you say?' As Chan Master Xiaoyan Man was about to speak, Chan Master Boatman Decheng knocked him into the water with an oar. As Chan Master Xiaoyan Man climbed back onto the boat, Chan Master Boatman Decheng said again, 'Speak! Speak!' As Chan Master Xiaoyan Man was about to speak, Chan Master Boatman Decheng struck him again. Chan Master Xiaoyan Man suddenly had a great awakening and nodded three times. Chan Master Boatman Decheng said, 'The silk thread on the pole is yours to play with, without disturbing the clear waves, the intention is naturally different.' Chan Master Xiaoyan Man then asked, 'Casting the line and throwing the hook, what is your intention, Chan Master?' Chan Master Boatman Decheng said, 'The silk thread hangs in the green water, floating with the intention of existence and non-existence.' Chan Master Xiaoyan Man said, 'The words are profound and without a path to follow, the tongue speaks but it is as if it does not speak.' Chan Master Boatman Decheng said, 'Fish the river dry, and then you will meet the golden fish.' Chan Master Xiaoyan Man then covered his ears. Chan Master Boatman Decheng said, 'Thus it is, thus it is.' Then he instructed him, 'In the future, you must hide yourself where there is no trace, and do not hide yourself where there is no trace. For thirty years, I have been on Yaoshan (Mountain), and I only understood this matter. Now you have already understood it. In the future, do not live in city temples and villages, but in the deep mountains, by the hoe, find one or two (people with wisdom roots), continue the lineage, and do not let it be cut off.' Chan Master Xiaoyan Man then bid farewell and left, looking back frequently. Chan Master Boatman Decheng then called out, 'Upasaka!' Chan Master Xiaoyan Man then turned his head. Chan Master Boatman Decheng raised his oar and said, 'Did you think there was something else?' Then he overturned the boat and disappeared into the water.
Lineage of Chan Master Xuan of the Linji (Rinzai) School
Chan Master Jinsha
A monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' Chan Master Jinsha said, 'Listen!'
。曰恁么則大眾側聆。師曰。十萬八千。
溈山祐法嗣
益州應天和尚
僧問。人人盡有佛性。如何是和尚佛性。師曰。汝喚甚麼作佛性。曰恁么則和尚無佛性也。師乃叫快活快活。
大鑒下第六世
夾山會法嗣
嘉州白水禪師
僧問。如何是西來意。師曰。四溟無窟宅。一滴潤乾坤。問曹溪一路合談何事。師曰。澗松千載鶴來聚。月中香桂鳳凰歸。問如何是此經。師曰。拋梭石女遼空響。海底泥牛夜叫頻。
香嚴閑法嗣
益州南禪無染禪師
僧問。無句之句。師還答也無。師曰。從來祇明恁么事。曰畢竟如何。師曰。且問看。
益州長平山和尚
僧問。視瞬不及處如何。師曰。我眨眼也沒工夫。僧問。如何是祖師意。師曰。西天來唐土去。
益州崇福演教禪師
僧問。如何是寬廓之言。師曰。無口道得。問如何是西來意。師曰。今日明日。
投子同法嗣
西川青城香山澄照禪師
僧問。諸佛有難。向火𦦨里藏身。未審衲僧有難。向甚麼處藏身。師曰。水精甕里著波斯。問如何是初生月。師曰。太半人不見。
興元府中梁山遵古禪師
僧問。空劫無人能問法。即今有問法何安。師曰。大悲菩
【現代漢語翻譯】 現代漢語譯本： 問：如果是這樣，那麼請大眾仔細聆聽。師父說：十萬八千。
溈山祐（溈山祐，人名）法嗣
益州應天和尚
僧人問：人人都具有佛性（Buddha-nature）。什麼是和尚您的佛性？師父說：你把什麼叫做佛性？僧人說：如果是這樣，那麼和尚您就沒有佛性了。師父於是叫道：快活！快活！
大鑒下第六世
夾山會（夾山會，人名）法嗣
嘉州白水禪師
僧人問：什麼是西來意（意指禪宗的傳入）？師父說：四海之內沒有固定的居所，一滴水就能滋潤整個天地。問：曹溪（曹溪，地名，指禪宗六祖慧能的道場）這一路應該談論什麼？師父說：澗邊的松樹歷經千年，引來仙鶴聚集；月中的香桂樹，引來鳳凰歸巢。問：什麼是這部經？師父說：拋梭的石女在空曠中發出聲響，海底的泥牛在夜晚頻繁鳴叫。
香嚴閑（香嚴閑，人名）法嗣
益州南禪無染禪師
僧人問：沒有語句的語句，師父您還回答嗎？師父說：我一直都明白這件事。僧人說：究竟如何？師父說：你且問問看。
益州長平山和尚
僧人問：視線和念頭都無法到達的地方是怎樣的？師父說：我眨眼都沒有空閑。僧人問：什麼是祖師意（Patriarchal intention）？師父說：從西天來，到唐土去。
益州崇福演教禪師
僧人問：什麼是寬闊的言語？師父說：沒有口也能說出來。問：什麼是西來意？師父說：今日明日。
投子同（投子同，人名）法嗣
西川青城香山澄照禪師
僧人問：諸佛有難時，可以藏身於火坑裡。不知道衲僧（指僧人）有難時，向什麼地方藏身？師父說：把波斯人放在水晶甕里。問：什麼是初生的月亮？師父說：大多數人都看不見。
興元府中梁山遵古禪師
僧人問：空劫（指極長的時間）中沒有人能夠問法，如今有人問法，應該如何安頓？師父說：大悲普
【English Translation】 English version: Said: If that's the case, then the assembly should listen carefully. The master said: 'One hundred and eight thousand'.
Lineage of Weishan You (溈山祐, personal name)
Yizhou Yingtian (益州應天) Monk
A monk asked: 'Everyone has Buddha-nature (Buddha-nature). What is the master's Buddha-nature?' The master said: 'What do you call Buddha-nature?' The monk said: 'If that's the case, then the master has no Buddha-nature.' The master then shouted: 'Happy! Happy!'
Sixth Generation from Dajian (大鑒)
Lineage of Jiashan Hui (夾山會, personal name)
Jiazhou Baishui (嘉州白水) Zen Master
A monk asked: 'What is the meaning of the Westward Transmission (意指禪宗的傳入)?' The master said: 'The four seas have no fixed abode; a single drop moistens the universe.' Asked: 'What should be discussed on the Caoxi (曹溪, place name, refers to the Sixth Patriarch Huineng's monastery) path?' The master said: 'Cranes gather by the stream-side pines for a thousand years; fragrant cassia in the moon, phoenixes return.' Asked: 'What is this scripture?' The master said: 'The stone woman throwing the shuttle echoes in the empty sky; the mud ox at the bottom of the sea cries frequently at night.'
Lineage of Xiangyan Xian (香嚴閑, personal name)
Yizhou Nanchuan Wuran (益州南禪無染) Zen Master
A monk asked: 'Does the master still answer the sentence without a sentence?' The master said: 'I have always understood such things.' The monk said: 'What exactly is it?' The master said: 'Try asking.'
Yizhou Changping Mountain (益州長平山) Monk
A monk asked: 'What is it like where sight and thought cannot reach?' The master said: 'I don't even have time to blink.' A monk asked: 'What is the Patriarchal intention (Patriarchal intention)?' The master said: 'Coming from the Western Heaven, going to the Tang land.'
Yizhou Chongfu Yanjiao (益州崇福演教) Zen Master
A monk asked: 'What are broad words?' The master said: 'One can speak without a mouth.' Asked: 'What is the meaning of the Westward Transmission?' The master said: 'Today, tomorrow.'
Lineage of Touzi Tong (投子同, personal name)
Xichuan Qingcheng Xiangshan Chengzhao (西川青城香山澄照) Zen Master
A monk asked: 'When the Buddhas have difficulties, they can hide in the fiery pit. I don't know where the monks (指僧人) hide when they have difficulties?' The master said: 'Putting a Persian in a crystal urn.' Asked: 'What is the newly born moon?' The master said: 'Most people don't see it.'
Liangshan Zungu (梁山遵古) Zen Master of Xingyuan Prefecture
A monk asked: 'In the empty eon (指極長的時間), no one can ask about the Dharma. Now that someone is asking about the Dharma, how should it be settled?' The master said: 'Great compassion universally'
薩甕里坐。問如何是祖師西來意。師曰。道士擔漏卮。
洞山價法嗣
益州北院通禪師
初參夾山。問曰。目前無法。意在目前。不是目前法。非耳目之所到。豈不是和尚語。山曰是。師乃掀倒禪床叉手而立。山起來打一拄杖。師便下去。次參洞山。山上堂曰。坐斷主人公。不落第二見。師出衆曰。須知有一人不合伴。山曰。猶是第二見。師便掀倒禪床。山曰。老兄作么生。師曰。待某甲舌頭爛。即向和尚道。后辭洞山擬入嶺。山曰。善為。飛猿嶺峻好看。師良久。山召道阇黎。師應諾。山曰。何不入嶺去。師因有省。更不入嶺。住後上堂。諸上座。有甚麼事。出來論量取。若上上根機。不假如斯若是。中下之流。直須刬削門頭戶底。教索索地。莫教入泥水。第一速須省事。直須無心去。學得千般萬般。祇成知解。與衲僧門下。有甚麼交涉。僧問。直須無心學時如何。師曰。不管系。問如何是佛。師曰。峭壁本無苔。灑墨圖斑駁。問二龍爭珠。誰是得者。師曰。得者失。曰不得者如何。師曰。還我珠來。問如何是清凈法身。師曰。無點污。問轉不得時如何。師曰。功不到。問如何是大富貴底人。師曰。如輪王寶藏。曰如何是赤窮底人。師曰。如酒店腰帶。問水灑不著時如何。師曰。乾剝剝地。問一
槌便成時如何。師曰。不是偶然。問如何是祖師西來意。師曰。壁上畫枯松。遊蜂競採藥。滅后謚證真禪師。
大鑒下第七世
云蓋元法嗣
彭州天臺燈禪師
僧問。古佛向甚麼處去也。師曰。中央甲第高。歲歲出靈苗。問古鏡未磨時如何。師曰。不施功。曰磨后如何。師曰。不照燭。問如何是佛。師曰。紅蓮座上不睹天冠。
洛浦安法嗣
嘉州洞溪戒定禪師
初問洛浦。月樹無枝長覆蔭。請師直指妙玄微。浦曰。森羅秀處事不相依。淥水千波孤峰自異。師於是領旨。住后僧問。蛇師為甚麼被蛇吞。師曰。幾度扣門招不出。將身直入里頭看。有官人問。既是清凈伽藍。為甚打魚鼓。師曰。直須打出青霄外。免見龍門點額人。
曹山寂法嗣
益州布水巖和尚
僧問。如何是西來意。師曰。一回思著一傷心。問寶劍未磨時如何。師曰。用不得。曰磨后如何。師曰。觸不得。
蜀川西禪和尚
僧問。佛是摩耶降生。未審和尚是誰家子。師曰。水上卓紅旗。問三十六路。阿那一路最妙。師曰。不出第一手。曰忽遇出時如何。師曰。脊著地也不難。
白馬儒法嗣
興元府青剉山如觀禪師
僧問。如何是和尚家風。師曰。無底籃子
【現代漢語翻譯】 現代漢語譯本 問：錘子敲打完成時，會怎麼樣？ 師父說：『不是偶然。』 問：如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正意圖）？ 師父說：『墻上畫著枯萎的松樹，遊動的蜜蜂爭相採藥。』 圓寂后，謚號為證真禪師。
大鑒下第七世
云蓋元法嗣
彭州天臺燈禪師
僧人問：古佛（ancient Buddha）往什麼地方去了？ 師父說：『中央甲第高，歲歲出靈苗。』 問：古鏡未打磨時如何？ 師父說：『不施功。』 問：打磨后如何？ 師父說：『不照燭。』 問：如何是佛（Buddha）？ 師父說：『紅蓮座上不睹天冠。』
洛浦安法嗣
嘉州洞溪戒定禪師
最初問洛浦：月樹沒有樹枝卻能長久地覆蓋蔭涼，請師父直接指出妙玄微之處。 洛浦說：『森羅萬象秀麗之處，事物互不相依。 碧綠的江水千波萬浪，孤立的山峰自然與衆不同。』 禪師於是領悟了旨意。 住持后，僧人問：蛇師為什麼會被蛇吞？ 師父說：『幾度敲門都招不出來，乾脆將身子直接進入蛇腹裡頭看。』 有官員問：既然是清凈伽藍（pure monastery），為什麼還要打魚鼓？ 師父說：『必須打出青霄之外，免得被龍門點額。』
曹山寂法嗣
益州布水巖和尚
僧人問：如何是西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正意圖）？ 師父說：『一回思著一傷心。』 問：寶劍未磨時如何？ 師父說：『用不得。』 問：磨后如何？ 師父說：『觸不得。』
蜀川西禪和尚
僧人問：佛（Buddha）是摩耶（Maya，佛母的名字）降生，不知和尚是誰家的孩子？ 師父說：『水上卓紅旗。』 問：三十六路，哪一路最妙？ 師父說：『不出第一手。』 問：忽然遇到出手時如何？ 師父說：『脊揹著地也不難。』
白馬儒法嗣
興元府青剉山如觀禪師
僧人問：如何是和尚家風？ 師父說：『無底籃子。』
English version Question: What happens when the hammer finishes its work? The Master said: 'It's not by chance.' Question: What is Bodhidharma's intention in coming from the West (祖師西來意)? The Master said: 'A withered pine tree is painted on the wall, and wandering bees compete to gather medicine.' After his death, he was posthumously named Zen Master Zhengzhen (證真禪師).
7th Generation from Dajian (大鑒)
Lineage of Yungai Yuan (云蓋元)
Zen Master Deng of Tiantai Mountain in Pengzhou (彭州天臺燈禪師)
A monk asked: Where did the ancient Buddha (古佛) go? The Master said: 'The central mansion is tall, and spiritual seedlings emerge every year.' Question: What is it like when an ancient mirror is not polished? The Master said: 'No effort is applied.' Question: What is it like after polishing? The Master said: 'It does not illuminate.' Question: What is Buddha (佛)? The Master said: 'One does not see the heavenly crown on the red lotus seat.'
Lineage of Luopu An (洛浦安)
Zen Master Jieding of Dongxi in Jia Prefecture (嘉州洞溪戒定禪師)
Initially asked Luopu: The moon tree has no branches but provides long-lasting shade. Please directly point out the subtle mystery. Luopu said: 'In the beautiful scenery of all things, things do not depend on each other. The green water has thousands of waves, and the solitary peak is naturally different.' The Zen Master then understood the meaning. After residing there, a monk asked: Why was the snake charmer swallowed by the snake? The Master said: 'Knocking on the door many times did not bring him out, so he simply entered the snake's belly to see.' An official asked: Since it is a pure monastery (清凈伽藍), why beat the fish drum? The Master said: 'It must be beaten beyond the blue sky to avoid being marked by the Dragon Gate.'
Lineage of Caoshan Ji (曹山寂)
The Abbot of Bushui Rock in Yi Prefecture (益州布水巖和尚)
A monk asked: What is Bodhidharma's intention in coming from the West (西來意)? The Master said: 'Thinking about it once brings sadness.' Question: What is it like when a precious sword is not sharpened? The Master said: 'It cannot be used.' Question: What is it like after sharpening? The Master said: 'It cannot be touched.'
Zen Master of Xichuan in Shu (蜀川西禪和尚)
A monk asked: The Buddha (佛) was born from Maya (摩耶), I wonder whose child is the Abbot? The Master said: 'A red flag stands on the water.' Question: Among the thirty-six paths, which one is the most wonderful? The Master said: 'Do not go beyond the first move.' Question: What if one suddenly encounters a move? The Master said: 'It is not difficult to fall on one's back.'
Lineage of Baima Ru (白馬儒)
Zen Master Ruguan of Qingcuo Mountain in Xingyuan Prefecture (興元府青剉山如觀禪師)
A monk asked: What is the Abbot's family style? The Master said: 'A bottomless basket.'
【English Translation】 Question: What happens when the hammer finishes its work? The Master said: 'It's not by chance.' Question: What is Bodhidharma's intention in coming from the West (祖師西來意)? The Master said: 'A withered pine tree is painted on the wall, and wandering bees compete to gather medicine.' After his death, he was posthumously named Zen Master Zhengzhen (證真禪師).
7th Generation from Dajian (大鑒)
Lineage of Yungai Yuan (云蓋元)
Zen Master Deng of Tiantai Mountain in Pengzhou (彭州天臺燈禪師)
A monk asked: Where did the ancient Buddha (古佛) go? The Master said: 'The central mansion is tall, and spiritual seedlings emerge every year.' Question: What is it like when an ancient mirror is not polished? The Master said: 'No effort is applied.' Question: What is it like after polishing? The Master said: 'It does not illuminate.' Question: What is Buddha (佛)? The Master said: 'One does not see the heavenly crown on the red lotus seat.'
Lineage of Luopu An (洛浦安)
Zen Master Jieding of Dongxi in Jia Prefecture (嘉州洞溪戒定禪師)
Initially asked Luopu: The moon tree has no branches but provides long-lasting shade. Please directly point out the subtle mystery. Luopu said: 'In the beautiful scenery of all things, things do not depend on each other. The green water has thousands of waves, and the solitary peak is naturally different.' The Zen Master then understood the meaning. After residing there, a monk asked: Why was the snake charmer swallowed by the snake? The Master said: 'Knocking on the door many times did not bring him out, so he simply entered the snake's belly to see.' An official asked: Since it is a pure monastery (清凈伽藍), why beat the fish drum? The Master said: 'It must be beaten beyond the blue sky to avoid being marked by the Dragon Gate.'
Lineage of Caoshan Ji (曹山寂)
The Abbot of Bushui Rock in Yi Prefecture (益州布水巖和尚)
A monk asked: What is Bodhidharma's intention in coming from the West (西來意)? The Master said: 'Thinking about it once brings sadness.' Question: What is it like when a precious sword is not sharpened? The Master said: 'It cannot be used.' Question: What is it like after sharpening? The Master said: 'It cannot be touched.'
Zen Master of Xichuan in Shu (蜀川西禪和尚)
A monk asked: The Buddha (佛) was born from Maya (摩耶), I wonder whose child is the Abbot? The Master said: 'A red flag stands on the water.' Question: Among the thirty-six paths, which one is the most wonderful? The Master said: 'Do not go beyond the first move.' Question: What if one suddenly encounters a move? The Master said: 'It is not difficult to fall on one's back.'
Lineage of Baima Ru (白馬儒)
Zen Master Ruguan of Qingcuo Mountain in Xingyuan Prefecture (興元府青剉山如觀禪師)
A monk asked: What is the Abbot's family style? The Master said: 'A bottomless basket.'
拾生菜。問如何是青剉境。師曰。三冬華木秀。九夏雪霜飛。
巖頭奯法嗣
雲頂山玄泉彥禪師
僧問。如何是道中人。師曰。日落投孤店。問如何是佛。師曰。張家三個兒。曰學人不會。師曰。孟仲季也不會。問如何是聲前一句。師曰吽。曰轉后如何。師曰。是甚麼。
龍牙遁法嗣
西川存禪師
僧問。學人解問誵訛句。請師舉起訝人機。師曰。巢父不牽牛。許由不洗耳。問具足底人來。師還接否。師便打。
雪峰存法嗣
益州普通山普明禪師
僧問。如何是佛性。師曰。汝無佛性。曰蠢動含靈皆有佛性。學人為何卻無。師曰。為汝向外求。問如何是玄玄之珠。師曰。者個不是。曰如何是玄玄珠。師曰。失卻也。
太原孚上座
初在揚州光孝寺。講涅槃經。有禪者阻雪。因往聽講。至三日因佛性三德法身。廣談法身妙理。禪者失笑。師講罷。請禪者喫茶。白曰。某甲素志狹劣。依文解義。適蒙見笑。且望見教。禪者曰。實笑座主不識法身。師曰。如此解脫。何處不是。曰請座主更說一遍。師曰。法身之理。猶若太虛。豎窮三際。橫亙十方。彌綸八極。包括二儀。隨緣赴感靡不周遍。曰不道座主說不是。祇是說得法身量邊事。實未識法身在。師
【現代漢語翻譯】 拾生菜（人名）。問：『如何是青剉境？』 師（禪師）說：『三冬（冬季三個月）華木秀，九夏（夏季九十天）雪霜飛。』
巖頭奯（Yantou Huo，禪師名）法嗣
雲頂山玄泉彥禪師
僧人問：『如何是道中人？』 師說：『日落投孤店。』 問：『如何是佛？』 師說：『張家三個兒。』 曰：『學人不會。』 師說：『孟仲季也不會。』 問：『如何是聲前一句？』 師說：『吽（hōng，佛教咒語）。』 曰：『轉后如何？』 師說：『是什麼？』
龍牙遁（Longya Dun，禪師名）法嗣
西川存禪師
僧人問：『學人解問誵訛句，請師舉起訝人機。』 師說：『巢父（Chaofu，傳說中的隱士）不牽牛，許由（Xuyou，傳說中的隱士）不洗耳。』 問：『具足底人來，師還接否？』 師便打。
雪峰存（Xuefeng Cun，禪師名）法嗣
益州普通山普明禪師
僧人問：『如何是佛性？』 師說：『汝無佛性。』 曰：『蠢動含靈皆有佛性，學人為何卻無？』 師說：『為汝向外求。』 問：『如何是玄玄之珠？』 師說：『者個不是。』 曰：『如何是玄玄珠？』 師說：『失卻也。』
太原孚上座
初在揚州光孝寺，講涅槃經。有禪者阻雪，因往聽講。至三日因佛性三德法身，廣談法身妙理。禪者失笑。師講罷，請禪者喫茶。白曰：『某甲素志狹劣，依文解義，適蒙見笑，且望見教。』 禪者曰：『實笑座主不識法身。』 師曰：『如此解脫，何處不是？』 曰：『請座主更說一遍。』 師曰：『法身之理，猶若太虛，豎窮三際，橫亙十方，彌綸八極，包括二儀，隨緣赴感靡不周遍。』 曰：『不道座主說不是，祇是說得法身量邊事，實未識法身在。』 師
【English Translation】 Shi Shengcai (name of a person) asked: 'What is the realm of Qing Cuo?' The master (Zen master) said: 'In the three winter months, the flowering trees flourish; in the ninety summer days, snow and frost fly.'
Successor of Yantou Huo (name of a Zen master)
Zen Master Xuanquan Yan of Yunding Mountain
A monk asked: 'What is a person on the path?' The master said: 'At sunset, seek lodging in a solitary inn.' Asked: 'What is Buddha?' The master said: 'The Zhang family's three sons.' The monk said: 'This student does not understand.' The master said: 'Neither do Meng, Zhong, nor Ji (the three sons).' Asked: 'What is the phrase before sound?' The master said: 'Hum (hōng, a Buddhist mantra).' The monk said: 'What about after the turning?' The master said: 'What is it?'
Successor of Longya Dun (name of a Zen master)
Zen Master Cun of Xichuan
A monk asked: 'This student understands how to ask misleading questions; please, Master, raise up a surprising device.' The master said: 'Chaofu (legendary hermit) does not lead an ox; Xuyou (legendary hermit) does not wash his ears.' Asked: 'When a person with complete faculties comes, will the Master receive them or not?' The master then struck him.
Successor of Xuefeng Cun (name of a Zen master)
Zen Master Puming of Putong Mountain in Yizhou
A monk asked: 'What is Buddha-nature?' The master said: 'You have no Buddha-nature.' The monk said: 'All moving and sentient beings have Buddha-nature; why do I not?' The master said: 'Because you seek it externally.' Asked: 'What is the Mysterious Pearl of Mysteries?' The master said: 'This one is not it.' The monk said: 'What is the Mysterious Pearl of Mysteries?' The master said: 'It is lost.'
Senior Monk Fu of Taiyuan
Initially, he was at Guangxiao Temple in Yangzhou, lecturing on the Nirvana Sutra. A Zen practitioner was delayed by snow and went to listen to the lecture. On the third day, he spoke extensively about the wonderful principles of the Dharmakaya (法身, Dharma Body), based on Buddha-nature, the Three Virtues, and the Dharmakaya. The Zen practitioner laughed. After the master finished lecturing, he invited the Zen practitioner for tea and said: 'I am of limited ability and interpret the scriptures literally. I was laughed at just now, and I hope to be taught.' The Zen practitioner said: 'I was truly laughing at you, Venerable Master, for not recognizing the Dharmakaya.' The master said: 'If it is like this liberation, where is it not?' The monk said: 'Please, Venerable Master, explain it again.' The master said: 'The principle of the Dharmakaya is like the great void, extending vertically to the three realms (past, present, future), stretching horizontally to the ten directions, encompassing the eight extremes, including the two elements (heaven and earth), responding to conditions and universally pervading.' The monk said: 'I am not saying that what you said is wrong, Venerable Master, but you are only speaking about the measurable aspects of the Dharmakaya; you have not truly recognized the Dharmakaya itself.' The master
曰。既然如是。禪德當爲我說。曰座主還信否。師曰。焉敢不信。曰若如是。座主輟講旬日。于室內端然靜慮。收心攝念。善惡諸緣一時放卻。師一依所教。從初夜至五更。聞鼓角聲。忽然契悟。便去扣門。禪者曰阿誰。師曰某甲。禪者咄曰。教汝傳持大教。代佛說法。夜來為甚麼醉酒臥街。師曰。禪德。自來講經。將生身父母鼻孔扭捏。從今已去。更不敢如是。禪者曰。且去來日相見。師遂罷講。遍歷諸方。名聞宇內。嘗游淅中。登徑山法會。一日于大佛殿前有僧問。上座曾到五臺否。師曰曾到。曰還見文殊么。師曰見。曰甚麼處見。師曰。徑山佛殿前見。其僧后適閩川。舉似雪峰。峰曰。何不教伊人嶺來。師聞乃趣裝而邁。初至雪峰。廨院憩錫。因分柑子與僧。長慶問。甚麼處將來。師曰。嶺外將來。曰遠涉不易擔負得來。師曰。柑子柑子。次日上山。雪峰聞乃集眾。師到法堂。上顧視雪峰。便下看知事。明日卻上禮拜曰。某甲昨日觸忤和尚。峰曰。知是般事便休。峰一日見師。乃指日示之。師搖手而出。峰曰。汝不肯我那。師曰。和尚搖頭。某甲擺尾。甚麼處是不肯。峰曰。到處也須諱卻。一日眾僧𣆶參。峰在中庭臥。師曰。五州管內。祇有者老和尚較些子。峰便起去。峰嘗問師。見說臨濟有三句是否。師曰是
【現代漢語翻譯】 說：既然是這樣，禪德應當為我解說。禪者說：座主還相信嗎？ 師說：怎敢不相信。禪者說：如果這樣，座主停止講經十日，在室內端正靜坐，收攝心念，善惡諸緣一時放下。 師完全按照禪者所教導的去做，從初夜到五更，聽到鼓角聲，忽然領悟。 便去敲門。禪者問：是誰？ 師說：是某甲（自稱的謙詞）。禪者呵斥說：教你傳持大教，代替佛說法，夜裡為什麼醉酒臥在街上？ 師說：禪德，自從我講經以來，就像把生身父母的鼻孔扭捏住了。從今以後，再也不敢這樣了。禪者說：先去吧，明天再見。 師於是停止講經，遊歷各地，名聲傳遍天下。 曾經遊歷浙江，登上徑山法會。 一天在大佛殿前，有僧人問：上座曾經到過五臺山嗎？ 師說：曾經到過。 僧人問：還見到文殊菩薩（智慧的象徵）了嗎？ 師說：見到了。 僧人問：在什麼地方見到？ 師說：在徑山佛殿前見到。 那個僧人後來到了閩川，把這件事告訴了雪峰禪師。 雪峰禪師說：為什麼不教他到伊人嶺來？ 師聽到后就準備行裝前往。 初到雪峰禪師處，在廨院休息。 雪峰禪師分柑子給僧人，長慶禪師問：從什麼地方拿來的？ 師說：從嶺外拿來的。 長慶禪師問：遠涉不易，能擔負得來嗎？ 師說：柑子柑子。 第二天上山，雪峰禪師聽說后就召集大眾。 師來到法堂，向上看了看雪峰禪師，便向下看知事僧。 第二天又上山禮拜說：某甲昨天冒犯了和尚。 雪峰禪師說：知道是這件事就算了。 雪峰禪師有一天看見師，就指著太陽給他看。 師搖著手走了出去。 雪峰禪師說：你不認可我嗎？ 師說：和尚搖頭，某甲擺尾，什麼地方是不認可？ 雪峰禪師說：到處也須避諱。 有一天眾僧一起參禪，雪峰禪師在中庭睡覺。 師說：五州管內，只有這個老和尚稍微好一些。 雪峰禪師就起身離開了。 雪峰禪師曾經問師：聽說臨濟禪師有三句，是真的嗎？ 師說：是真的。 現代漢語譯本：說：既然是這樣，禪德應當為我解說。禪者說：座主還相信嗎？ 師說：怎敢不相信。禪者說：如果這樣，座主停止講經十日，在室內端正靜坐，收攝心念，善惡諸緣一時放下。 師完全按照禪者所教導的去做，從初夜到五更，聽到鼓角聲，忽然領悟。 便去敲門。禪者問：是誰？ 師說：是某甲（自稱的謙詞）。禪者呵斥說：教你傳持大教，代替佛說法，夜裡為什麼醉酒臥在街上？ 師說：禪德，自從我講經以來，就像把生身父母的鼻孔扭捏住了。從今以後，再也不敢這樣了。禪者說：先去吧，明天再見。 師於是停止講經，遊歷各地，名聲傳遍天下。 曾經遊歷浙江，登上徑山法會。 一天在大佛殿前，有僧人問：上座曾經到過五臺山嗎？ 師說：曾經到過。 僧人問：還見到文殊菩薩（智慧的象徵）了嗎？ 師說：見到了。 僧人問：在什麼地方見到？ 師說：在徑山佛殿前見到。 那個僧人後來到了閩川，把這件事告訴了雪峰禪師。 雪峰禪師說：為什麼不教他到伊人嶺來？ 師聽到后就準備行裝前往。 初到雪峰禪師處，在廨院休息。 雪峰禪師分柑子給僧人，長慶禪師問：從什麼地方拿來的？ 師說：從嶺外拿來的。 長慶禪師問：遠涉不易，能擔負得來嗎？ 師說：柑子柑子。 第二天上山，雪峰禪師聽說后就召集大眾。 師來到法堂，向上看了看雪峰禪師，便向下看知事僧。 第二天又上山禮拜說：某甲昨天冒犯了和尚。 雪峰禪師說：知道是這件事就算了。 雪峰禪師有一天看見師，就指著太陽給他看。 師搖著手走了出去。 雪峰禪師說：你不認可我嗎？ 師說：和尚搖頭，某甲擺尾，什麼地方是不認可？ 雪峰禪師說：到處也須避諱。 有一天眾僧一起參禪，雪峰禪師在中庭睡覺。 師說：五州管內，只有這個老和尚稍微好一些。 雪峰禪師就起身離開了。 雪峰禪師曾經問師：聽說臨濟禪師有三句，是真的嗎？ 師說：是真的。
【English Translation】 Said: 'Since it is so, the Zen master should explain it to me.' The Zen practitioner said: 'Do you still believe, Venerable Sir?' The master said: 'How dare I not believe?' The Zen practitioner said: 'If so, Venerable Sir, stop lecturing for ten days, sit upright in your room, quietly contemplate, collect your mind and thoughts, and let go of all good and evil connections at once.' The master followed the instructions completely, from the beginning of the night until the fifth watch, when he heard the sound of drums and horns, and suddenly had an enlightenment. Then he went to knock on the door. The Zen practitioner asked: 'Who is it?' The master said: 'It is I (a humble way to refer to oneself).' The Zen practitioner scolded: 'I taught you to transmit the great teachings and speak the Dharma on behalf of the Buddha. Why were you drunk and lying in the street last night?' The master said: 'Zen master, since I started lecturing, it has been like twisting the nostrils of my own parents. From now on, I dare not do such a thing again.' The Zen practitioner said: 'Go now, and we will meet tomorrow.' The master then stopped lecturing and traveled to various places, his name spreading throughout the world. He once traveled to Zhejiang and attended the Dharma assembly at Jing Mountain. One day, in front of the Great Buddha Hall, a monk asked: 'Have you ever been to Mount Wutai?' The master said: 'I have been there.' The monk asked: 'Did you see Manjushri Bodhisattva (symbol of wisdom)?' The master said: 'I saw him.' The monk asked: 'Where did you see him?' The master said: 'I saw him in front of the Buddha Hall at Jing Mountain.' Later, that monk went to Minchuan and told Xuefeng Zen Master about this. Xuefeng Zen Master said: 'Why didn't you tell him to come to Yiren Ridge?' Upon hearing this, the master prepared his luggage and set off. When he first arrived at Xuefeng Zen Master's place, he rested in the monastery. Xuefeng Zen Master distributed oranges to the monks, and Changqing Zen Master asked: 'Where did you get these from?' The master said: 'I got them from beyond the mountains.' Changqing Zen Master asked: 'It's not easy to travel so far. Can you carry them?' The master said: 'Oranges, oranges.' The next day, he went up the mountain. When Xuefeng Zen Master heard about it, he gathered the assembly. The master arrived at the Dharma Hall, looked up at Xuefeng Zen Master, and then looked down at the monks in charge. The next day, he went up the mountain again to pay his respects and said: 'I offended the abbot yesterday.' Xuefeng Zen Master said: 'Knowing that it was that matter is enough.' One day, Xuefeng Zen Master saw the master and pointed to the sun to show him. The master shook his head and walked out. Xuefeng Zen Master said: 'You don't approve of me?' The master said: 'The abbot shakes his head, and I wag my tail. What is it that I don't approve of?' Xuefeng Zen Master said: 'Everywhere, you must avoid mentioning it.' One day, all the monks were practicing Zen together, and Xuefeng Zen Master was sleeping in the courtyard. The master said: 'Within the five states, only this old abbot is slightly better.' Xuefeng Zen Master then got up and left. Xuefeng Zen Master once asked the master: 'Is it true that Linji Zen Master had three phrases?' The master said: 'It is true.' English version: Said: 'Since it is so, the Zen master should explain it to me.' The Zen practitioner said: 'Do you still believe, Venerable Sir?' The master said: 'How dare I not believe?' The Zen practitioner said: 'If so, Venerable Sir, stop lecturing for ten days, sit upright in your room, quietly contemplate, collect your mind and thoughts, and let go of all good and evil connections at once.' The master followed the instructions completely, from the beginning of the night until the fifth watch, when he heard the sound of drums and horns, and suddenly had an enlightenment. Then he went to knock on the door. The Zen practitioner asked: 'Who is it?' The master said: 'It is I (a humble way to refer to oneself).' The Zen practitioner scolded: 'I taught you to transmit the great teachings and speak the Dharma on behalf of the Buddha. Why were you drunk and lying in the street last night?' The master said: 'Zen master, since I started lecturing, it has been like twisting the nostrils of my own parents. From now on, I dare not do such a thing again.' The Zen practitioner said: 'Go now, and we will meet tomorrow.' The master then stopped lecturing and traveled to various places, his name spreading throughout the world. He once traveled to Zhejiang and attended the Dharma assembly at Jing Mountain. One day, in front of the Great Buddha Hall, a monk asked: 'Have you ever been to Mount Wutai?' The master said: 'I have been there.' The monk asked: 'Did you see Manjushri Bodhisattva (symbol of wisdom)?' The master said: 'I saw him.' The monk asked: 'Where did you see him?' The master said: 'I saw him in front of the Buddha Hall at Jing Mountain.' Later, that monk went to Minchuan and told Xuefeng Zen Master about this. Xuefeng Zen Master said: 'Why didn't you tell him to come to Yiren Ridge?' Upon hearing this, the master prepared his luggage and set off. When he first arrived at Xuefeng Zen Master's place, he rested in the monastery. Xuefeng Zen Master distributed oranges to the monks, and Changqing Zen Master asked: 'Where did you get these from?' The master said: 'I got them from beyond the mountains.' Changqing Zen Master asked: 'It's not easy to travel so far. Can you carry them?' The master said: 'Oranges, oranges.' The next day, he went up the mountain. When Xuefeng Zen Master heard about it, he gathered the assembly. The master arrived at the Dharma Hall, looked up at Xuefeng Zen Master, and then looked down at the monks in charge. The next day, he went up the mountain again to pay his respects and said: 'I offended the abbot yesterday.' Xuefeng Zen Master said: 'Knowing that it was that matter is enough.' One day, Xuefeng Zen Master saw the master and pointed to the sun to show him. The master shook his head and walked out. Xuefeng Zen Master said: 'You don't approve of me?' The master said: 'The abbot shakes his head, and I wag my tail. What is it that I don't approve of?' Xuefeng Zen Master said: 'Everywhere, you must avoid mentioning it.' One day, all the monks were practicing Zen together, and Xuefeng Zen Master was sleeping in the courtyard. The master said: 'Within the five states, only this old abbot is slightly better.' Xuefeng Zen Master then got up and left. Xuefeng Zen Master once asked the master: 'Is it true that Linji Zen Master had three phrases?' The master said: 'It is true.'
。曰作么生是第一句。師舉目視之。峰曰。此猶是第二句。如何是第一句。師叉手而退。自此雪峰深器之。室中印解。師資道契。更不他游。而掌浴焉。一日玄沙上問訊雪峰。峰曰。此間有個老鼠子。今在浴室裡。沙曰。待與和尚勘過。言訖到浴室。遇師打水。沙曰。相看上座。師曰。已相見了。沙曰。甚麼劫中曾相見。師曰。瞌睡作么。沙卻入方丈白雪峰曰。已勘破了。峰曰。作么生勘伊。沙舉前話。峰曰。汝著賊也。鼓山問師。父母未生時鼻孔在甚麼處。師曰。老兄先道。山曰。如今生也。汝道在甚麼處。師不肯。山卻問。作么生。師曰。將手中扇子來。山與扇子再徴前話。師搖扇不對。山罔測。乃毆師一拳。鼓山赴大王請。雪峰門送。回至法堂。乃曰。一隻聖箭。直射九重城裡去也。師曰。是伊未在。峰曰。渠是徹底人。師曰。若不信。待某甲去勘過。遂趁至中路便問。師兄向甚麼處去。山曰。九重城裡去。師曰。忽遇三軍圍繞時如何。山曰。他家自有通霄路。師曰。恁么則離宮失殿去也。山曰。何處不稱尊。師拂袖便回。峰問如何。師曰。好只聖箭。中路折卻了也。遂舉前話。峰乃曰。奴渠語在。師曰。者老凍膿。猶有鄉情在。師在庫前立。有僧問。如何是觸目菩提。師踢狗子作聲走。僧無對。師曰。小狗子
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『什麼是第一句？』 師父舉起眼睛看著他。雪峰說：『這仍然是第二句。什麼是第一句？』 師父拱手退下。從此雪峰深深器重他，師徒之間心意相通，不再到別處遊歷，而是負責掌管浴室。一天，玄沙前去拜訪雪峰。雪峰說：『這裡有個老鼠，現在在浴室裡。』 玄沙說：『等我和和尚一起去勘驗一下。』 說完就到了浴室，遇到師父在打水。玄沙說：『請看看上座。』 師父說：『已經相見了。』 玄沙說：『什麼劫中曾經相見？』 師父說：『瞌睡了嗎？』 玄沙回到方丈室告訴雪峰說：『已經勘破了。』 雪峰說：『怎麼勘驗他的？』 玄沙說了之前的話。雪峰說：『你中賊了。』 鼓山問師父：『父母未生之前，鼻孔在哪裡？』 師父說：『老兄先說。』 鼓山說：『現在生了，你說在哪裡？』 師父不肯回答。鼓山反問道：『怎麼說？』 師父說：『把手中的扇子拿來。』 鼓山給了扇子，再次追問之前的話。師父搖著扇子不回答。鼓山無法測度，就打了師父一拳。鼓山應邀去大王那裡，雪峰送他出門，回來到法堂，說道：『一支聖箭，直射九重城裡去了。』 師父說：『他還沒有到。』 雪峰說：『他是徹底的人。』 師父說：『如果不信，等我去勘驗一下。』 於是追到半路便問：『師兄要去哪裡？』 鼓山說：『九重城裡去。』 師父說：『忽然遇到三軍包圍時怎麼辦？』 鼓山說：『他家自有通霄路。』 師父說：『這樣就要離開宮殿了。』 鼓山說：『哪裡不稱尊？』 師父拂袖便回。雪峰問怎麼樣了。師父說：『好一支聖箭，半路折斷了。』 於是說了之前的話。雪峰說：『奴才的話還在。』 師父說：『這個老凍膿，還有鄉情在。』 師父站在庫房前，有僧人問：『如何是觸目菩提？』 師父踢狗子，狗叫著跑開了，僧人無言以對。師父說：『小狗子。』 English version: A monk asked: 'What is the first sentence?' The master raised his eyes and looked at him. Xuefeng (822-908) said: 'This is still the second sentence. What is the first sentence?' The master bowed and retreated. From then on, Xuefeng deeply valued him, and the master and disciple understood each other's minds. He no longer traveled elsewhere, but was in charge of the bathhouse. One day, Xuansha (835-901) went to visit Xuefeng. Xuefeng said: 'There is a rat here, now in the bathhouse.' Xuansha said: 'Wait for me to examine it with the monk.' After speaking, he went to the bathhouse and met the master drawing water. Xuansha said: 'Please look at the senior monk.' The master said: 'We have already met.' Xuansha said: 'In what kalpa have we met before?' The master said: 'Are you sleepy?' Xuansha returned to the abbot's room and told Xuefeng: 'I have already examined him.' Xuefeng said: 'How did you examine him?' Xuansha told the previous conversation. Xuefeng said: 'You have been robbed.' Gushan asked the master: 'Before parents were born, where were the nostrils?' The master said: 'Elder brother, please speak first.' Gushan said: 'Now that they are born, where do you say they are?' The master refused to answer. Gushan asked back: 'How do you say it?' The master said: 'Bring the fan in your hand.' Gushan gave the fan and asked again about the previous words. The master shook the fan and did not answer. Gushan could not fathom it, so he punched the master. Gushan was invited to the king's place, and Xuefeng saw him off. When he returned to the Dharma hall, he said: 'A holy arrow, shot straight into the nine-layered city.' The master said: 'He has not arrived yet.' Xuefeng said: 'He is a thorough person.' The master said: 'If you don't believe me, wait for me to examine him.' So he chased him halfway and asked: 'Where are you going, senior brother?' Gushan said: 'Going to the nine-layered city.' The master said: 'What if you suddenly encounter the encirclement of the three armies?' Gushan said: 'His family has its own road to the sky.' The master said: 'In that case, you will leave the palace.' Gushan said: 'Where is there no honor?' The master flicked his sleeves and returned. Xuefeng asked how it was. The master said: 'A good holy arrow, broken in half on the way.' Then he said the previous words. Xuefeng said: 'The slave's words are still there.' The master said: 'This old frozen pus, still has hometown feelings.' The master stood in front of the warehouse, and a monk asked: 'What is touching the eyes is Bodhi?' The master kicked the dog, and the dog barked and ran away. The monk was speechless. The master said: 'Little dog.'
【English Translation】 English version: A monk asked: 'What is the first sentence?' The master raised his eyes and looked at him. Xuefeng (822-908) said: 'This is still the second sentence. What is the first sentence?' The master bowed and retreated. From then on, Xuefeng deeply valued him, and the master and disciple understood each other's minds. He no longer traveled elsewhere, but was in charge of the bathhouse. One day, Xuansha (835-901) went to visit Xuefeng. Xuefeng said: 'There is a rat here, now in the bathhouse.' Xuansha said: 'Wait for me to examine it with the monk.' After speaking, he went to the bathhouse and met the master drawing water. Xuansha said: 'Please look at the senior monk.' The master said: 'We have already met.' Xuansha said: 'In what kalpa have we met before?' The master said: 'Are you sleepy?' Xuansha returned to the abbot's room and told Xuefeng: 'I have already examined him.' Xuefeng said: 'How did you examine him?' Xuansha told the previous conversation. Xuefeng said: 'You have been robbed.' Gushan asked the master: 'Before parents were born, where were the nostrils?' The master said: 'Elder brother, please speak first.' Gushan said: 'Now that they are born, where do you say they are?' The master refused to answer. Gushan asked back: 'How do you say it?' The master said: 'Bring the fan in your hand.' Gushan gave the fan and asked again about the previous words. The master shook the fan and did not answer. Gushan could not fathom it, so he punched the master. Gushan was invited to the king's place, and Xuefeng saw him off. When he returned to the Dharma hall, he said: 'A holy arrow, shot straight into the nine-layered city.' The master said: 'He has not arrived yet.' Xuefeng said: 'He is a thorough person.' The master said: 'If you don't believe me, wait for me to examine him.' So he chased him halfway and asked: 'Where are you going, senior brother?' Gushan said: 'Going to the nine-layered city.' The master said: 'What if you suddenly encounter the encirclement of the three armies?' Gushan said: 'His family has its own road to the sky.' The master said: 'In that case, you will leave the palace.' Gushan said: 'Where is there no honor?' The master flicked his sleeves and returned. Xuefeng asked how it was. The master said: 'A good holy arrow, broken in half on the way.' Then he said the previous words. Xuefeng said: 'The slave's words are still there.' The master said: 'This old frozen pus, still has hometown feelings.' The master stood in front of the warehouse, and a monk asked: 'What is touching the eyes is Bodhi?' The master kicked the dog, and the dog barked and ran away. The monk was speechless. The master said: 'Little dog.'
不消一踢。保福簽瓜次。師至。福曰。道得與汝瓜吃。師曰。把將來。福度與一片。師接得便去。師不出世。諸方目為太原孚上座。后歸維揚。陳尚書留在宅供養。一日謂尚書曰。來日講一遍大涅槃經。報答尚書。書致齋茶畢。師遂升座良久揮尺一下曰。如是我聞。乃召尚書。書應諾。師曰。一時拂在。便乃脫去。
福州鼓山神晏興聖國師
大梁李氏子。幼惡葷膻。樂聞鐘梵。年十二造雪嶺。朗然符契。一日參雪峰。峰知其緣熟。忽起搊住曰。是甚麼。師釋然了悟。亦忘其了心。唯舉手搖曳而已。峰曰。子作道理邪。師曰。何道理之有。峰審其懸解。撫而印之。后閩帥常詢法要。創鼓山禪苑。請舉揚宗旨。上堂。良久曰。南泉在日。亦有人舉。要且不識南泉。即今莫有識南泉者么。試出來對眾驗看。時有僧出。禮拜才起。師曰。作么生。僧近前曰。咨和尚。師曰。不才請退。乃曰。經有經師。論有論師。律有律師。各有人傳持。且佛法是建立教。禪道乃止啼之說。他諸聖出興。蓋為人心不等。巧開方便。遂有多門。受病不同。處方還異。在有破有。居空叱空。二患既除。中道須遣。鼓山所以道。句不當機。言非展事。承言者喪。滯句者迷。不唱言前。寧談句后。直至釋迦掩室。凈名杜口。大士梁時童子。
【現代漢語翻譯】 現代漢語譯本 不消一踢。保福（寺名）簽瓜次。師至。保福說：『說得出來就給你瓜吃。』師說：『拿來。』保福遞給一片。師接過就走了。師未出世時，各方都稱他為太原孚上座。後來回到維揚，陳尚書留他在家供養。一日對尚書說：『明日講一遍《大涅槃經》，報答尚書。』尚書準備好齋飯茶水。師於是升座，良久揮尺一下說：『如是我聞。』於是叫尚書。尚書應諾。師說：『一時拂在。』便脫身離去。
福州鼓山神晏興聖國師
是大梁李氏之子。從小厭惡葷腥，喜歡聽鐘聲梵音。十二歲時到雪嶺，豁然開悟。一日參拜雪峰（禪師），雪峰知道他機緣成熟，忽然起身抓住他說：『這是什麼？』師豁然開悟，也忘記了開悟的心境，只是舉手搖動而已。雪峰說：『你作道理嗎？』師說：『有什麼道理可言？』雪峰審視他已徹底領悟，撫摸著他印可。後來閩帥常詢問佛法要義，建立鼓山禪苑，請他宣揚宗旨。上堂時，良久說：『南泉（禪師）在世時，也有人提問，只是不認識南泉。現在莫有認識南泉的人嗎？試出來對大眾驗證看看。』當時有個僧人出來，禮拜才起身。師說：『作什麼？』僧人走近前說：『請教和尚。』師說：『不才請退下。』於是說：『經有經師，論有論師，律有律師，各自有人傳持。而且佛法是建立教義，禪道乃是止啼之說。那些諸聖出世，是因為人心不同，巧妙地開設方便之門，於是有了多種法門。所受的病不同，所開的藥方也不同。在有中破有，居空中叱空。兩種病患既然消除，中道也需要捨棄。鼓山所以說，話語不合時機，言語不能表達實情。承接言語的人會喪失本真，執著于語句的人會迷惑。不談言語之前，寧可談論語句之後。直到釋迦（牟尼佛）掩室，凈名（維摩詰）杜口，大士（菩薩）梁（朝，502年-557年）時期的童子。』
【English Translation】 English version 'Without a kick.' Baofu (temple name) drew a melon lot. The master arrived. Baofu said, 'If you can speak the Tao, I'll give you melon to eat.' The master said, 'Bring it here.' Baofu handed over a slice. The master took it and left. Before the master appeared in the world, everyone called him 'Superior Seat Fu of Taiyuan.' Later, he returned to Weiyang, and Minister Chen kept him at his residence for offerings. One day, he said to the minister, 'Tomorrow, I will lecture on the Great Nirvana Sutra once to repay the minister.' The minister prepared the vegetarian meal and tea. The master then ascended the seat, paused for a long time, and waved his staff once, saying, 'Thus have I heard.' Then he called the minister. The minister responded. The master said, 'Brushed aside in an instant.' Then he departed.
National Teacher Shenyan Xingsheng of Gushan, Fuzhou
Was a son of the Li family of Daliang. From a young age, he disliked meat and enjoyed listening to the sounds of bells and chanting. At the age of twelve, he went to Xueling and had a sudden enlightenment. One day, he visited Xuefeng (Zen master). Xuefeng knew that his opportunity had ripened, suddenly got up, grabbed him, and said, 'What is this?' The master had a sudden enlightenment and also forgot the state of enlightenment, only raising his hand and shaking it. Xuefeng said, 'Are you making a doctrine?' The master said, 'What doctrine is there to speak of?' Xuefeng examined him and saw that he had completely understood, patted him, and affirmed him. Later, the governor of Min often asked about the essentials of the Dharma and established the Gushan Zen Monastery, inviting him to propagate the principles. Ascending the hall, he paused for a long time and said, 'When Nanquan (Zen master) was alive, someone also asked questions, but they did not recognize Nanquan. Is there anyone here now who recognizes Nanquan? Try to come out and let everyone verify.' At that time, a monk came out, and just as he was about to bow. The master said, 'What are you doing?' The monk stepped forward and said, 'I ask the abbot.' The master said, 'I am not talented, please step back.' Then he said, 'Sutras have sutra masters, treatises have treatise masters, and Vinaya has Vinaya masters, each with someone to transmit them. Moreover, the Buddha-dharma is about establishing doctrines, and Zen is just a saying to stop crying. The emergence of those sages was because people's minds are different, cleverly opening convenient doors, and thus there are many Dharma gates. The illnesses suffered are different, and the prescriptions given are also different. Breaking existence within existence, scolding emptiness within emptiness. Once both illnesses are eliminated, the Middle Way must also be abandoned. Therefore, Gushan says, 'Words that do not fit the occasion, language that does not express the matter. Those who accept words will lose their true nature, and those who cling to sentences will be confused. Not speaking before words, rather speaking after sentences. Until Shakyamuni (Buddha) closed his room, Vimalakirti (layman) kept silent, and the Bodhisattva was a child during the Liang (Dynasty, 502-557 AD).'"
當日一問二問三問。盡有人了也。諸仁者。合作么生。時有僧出禮拜。師曰。高聲問。曰學人咨和尚。師喝曰出去。曰己事未明。以何為驗。師抗聲曰。你未聞那。其僧再問。師曰。一點隨流食咸不重。問如何是包盡乾坤底句。師曰。近前來。僧近前。師曰。鈍置殺人。
大鑒下第八世
青峰楚法嗣
西川靈龕禪師
僧問。如何是諸佛出身處。師曰。出處非干佛。春來草自青。問碌碌地時如何。師曰。試進一步看。
益州凈眾寺歸信禪師
僧問。蓮華未出水時如何。師曰。菡萏滿池流。曰出水后如何。師曰。葉落不知秋。問不假浮囊便登巨海時如何。師曰。紅觜飛超三界外。綠毛也解道煎茶。問如何是自在底人。師曰。劍樹霜林去便行。曰如何是不自在底人。師曰。釋迦在阇黎后。
玄泉彥法嗣
懷州玄泉二世和尚
僧問。辭窮理盡時如何。師曰。不入理豈同盡。問妙有玄珠。如何取得。師曰。不似摩尼絕影艷。碧眼胡人豈能見。曰有口道不得時如何。師曰。三寸不能齊鼓韻。啞人解唱木人歌。
羅山閑法嗣
西川定慧禪師
初參羅山。山問。甚麼處來。師曰。遠離西蜀。近發開元。卻近前問。即今事作么生。山揖曰。喫茶去。師擬議。
【現代漢語翻譯】 現代漢語譯本 當日一問再問三問，總有人領悟了。各位仁者，如何合作呢？當時有個僧人出來禮拜，禪師說：『高聲問！』僧人說：『學人請教和尚。』禪師喝道：『出去！』僧人說：『自己（己）的事沒有明白，用什麼來驗證呢？』禪師提高聲音說：『你沒聽過嗎？』那僧人再次發問，禪師說：『一點隨波逐流，嚐遍鹹味也不覺得重。』問：『什麼是包容整個宇宙的句子？』禪師說：『近前來。』僧人走近前，禪師說：『白白地耽誤了人。』
大鑒（指六祖慧能）門下第八世
青峰楚（青峰楚禪師）的法嗣
西川靈龕（靈龕）禪師
僧人問：『什麼是諸佛出身的地方？』禪師說：『出身的地方與佛無關，春天來了草自然就青了。』問：『忙忙碌碌的時候怎麼樣？』禪師說：『試著進一步看看。』
益州凈眾寺歸信（歸信）禪師
僧人問：『蓮花沒有出水的時候怎麼樣？』禪師說：『荷花盛開滿池塘。』說：『出水后怎麼樣？』禪師說：『葉子飄落不知秋天。』問：『不借助泅水工具就能登上大海的時候怎麼樣？』禪師說：『紅嘴鳥飛越三界之外，綠毛龜也懂得說煎茶。』問：『什麼是自在的人？』禪師說：『劍樹霜林想去就去。』說：『什麼是不自在的人？』禪師說：『釋迦（釋迦牟尼）跟在阇黎（老師）後面。』
玄泉彥（玄泉彥禪師）的法嗣
懷州玄泉二世和尚
僧人問：『言語窮盡道理也說盡的時候怎麼樣？』禪師說：『不進入道理怎麼能一同窮盡？』問：『微妙的玄珠，如何取得？』禪師說：『不像摩尼寶珠那樣絕世艷麗，碧眼的胡人怎麼能見到？』說：『有口說不出來的時候怎麼樣？』禪師說：『三寸舌頭不能敲出和諧的鼓點，啞巴會唱木偶戲的歌。』
羅山閑（羅山閑禪師）的法嗣
西川定慧（定慧）禪師
起初參拜羅山禪師，羅山禪師問：『從什麼地方來？』禪師說：『遠離西蜀，最近從開元（唐玄宗年號，713-741）出發。』然後走上前問：『現在的事情怎麼樣？』羅山禪師作揖說：『喫茶去。』禪師猶豫了。
【English Translation】 English version That day, questions were asked once, twice, and thrice. Some people understood completely. Worthy ones, how do we cooperate? At that moment, a monk came forward and bowed. The master said, 'Ask loudly!' The monk said, 'This student consults the venerable master.' The master shouted, 'Get out!' The monk said, 'If one's own affairs are not clear, how can they be verified?' The master raised his voice and said, 'Haven't you heard?' The monk asked again. The master said, 'A single point follows the current, tasting all the saltiness without feeling the weight.' Asked, 'What is the phrase that encompasses the entire universe?' The master said, 'Come closer.' The monk approached. The master said, 'You're pointlessly killing people.'
The eighth generation under Dajian (referring to the Sixth Patriarch Huineng)
The Dharma successor of Qingfeng Chu (Zen Master Qingfeng Chu)
Zen Master Lingkan (Lingkan) of Xichuan
A monk asked, 'What is the place from which all Buddhas originate?' The master said, 'The place of origin has nothing to do with the Buddha; when spring comes, the grass naturally turns green.' Asked, 'What is it like when one is busily occupied?' The master said, 'Try taking a step further to see.'
Zen Master Guixin (Guixin) of Jingzhong Temple in Yizhou
A monk asked, 'What is it like when the lotus flower has not yet emerged from the water?' The master said, 'The lotus blossoms fill the pond.' Said, 'What is it like after it emerges from the water?' The master said, 'The leaves fall without knowing autumn.' Asked, 'What is it like when one can ascend the great ocean without relying on a floating bladder?' The master said, 'The red-beaked bird flies beyond the three realms, and the green-haired turtle also knows how to talk about brewing tea.' Asked, 'What is a free person?' The master said, 'The sword tree and frost forest, go whenever you want.' Said, 'What is an unfree person?' The master said, 'Shakyamuni (Shakyamuni Buddha) follows behind the acharya (teacher).'
The Dharma successor of Xuanquan Yan (Zen Master Xuanquan Yan)
The Second Generation Abbot of Xuanquan in Huaizhou
A monk asked, 'What is it like when words are exhausted and the principle is fully explained?' The master said, 'If you don't enter the principle, how can you exhaust it together?' Asked, 'How can one obtain the wondrous dark pearl?' The master said, 'It's not like the Mani jewel, with its unparalleled brilliance; how can a blue-eyed barbarian see it?' Said, 'What is it like when one has a mouth but cannot speak?' The master said, 'A three-inch tongue cannot produce harmonious drum rhythms; a mute person can sing a puppet show song.'
The Dharma successor of Luoshan Xian (Zen Master Luoshan Xian)
Zen Master Dinghui (Dinghui) of Xichuan
Initially, he visited Zen Master Luoshan. Luoshan asked, 'Where do you come from?' The master said, 'Far from Western Shu, recently departing from Kaiyuan (reign title of Emperor Xuanzong of Tang Dynasty, 713-741).' Then he stepped forward and asked, 'What about the present matter?' Zen Master Luoshan bowed and said, 'Go have some tea.' The master hesitated.
山曰。秋氣稍熱去。師出至法堂嘆曰。我在西蜀。峨眉山腳下。拾得一隻蓬蒿箭。擬撥亂天下。今日打羅山寨。弓折箭盡也休休。乃下參眾。山來日上堂。師出問。豁開戶牖。當軒者誰。山便喝。師無語。山曰。毛羽未備。且去。師因而摳衣。久承印記。后謁臺州勝光。光坐次。師直入身邊叉手而立。光問。甚處來。師曰。猶待答話在。便出。光拈拂子趁至僧堂前見師。乃提起拂子曰。阇黎喚者個作甚麼。師曰。敢死喘氣。光低頭歸方丈。
灌州靈巖和尚
僧問。如何是道中寶。師曰。地傾東南。天高西北。曰學人不會。師曰。落照機前異。師頌石鞏接三平曰。解擘當胸箭。因何祇半人。為從途路曉。所以不全身。
芭蕉清法嗣
彭州承天院辭確禪師
僧問。學人有一隻箭。射即是不射即是。師曰。作么生是阇黎箭。僧便喝。師曰。者個是草箭子。曰如何是和尚箭。師曰。禁忘須屈指。禱祈便扣牙。問心隨萬境轉。阿那個是轉萬境底心。師曰。嘉州大像古人攜。問眾罪如霜露。慧日能消除時如何。師曰。亭臺深夜雨。樓閣靜時鐘。曰為甚麼因緣會遇時。果報還自受。師曰。管筆能書。片舌解語。開堂日示眾。正令提綱。猶是捏窠造偽。佛法祇對。特地謾罵上流。問著即參差。答著即交
【現代漢語翻譯】 現代漢語譯本 山（不知具體指代）說：『秋天的暑氣稍微消退了。』 禪師出來到法堂，嘆息道：『我在西蜀（古代四川一帶），峨眉山腳下，拾到一支蓬蒿做的箭，想要撥亂反正。今天攻打羅山山寨，弓也斷了，箭也用盡了，算了吧，算了吧。』 於是退下，讓參禪的僧眾進來。山（不知具體指代）說：『我明天要上堂說法。』 禪師出來問道：『敞開門窗，正對著的是誰？』 山（不知具體指代）便大喝一聲。禪師沒有說話。山（不知具體指代）說：『羽毛還沒長全，先回去吧。』 禪師因此拉著他的衣服，說：『我仰慕印可很久了。』 後來拜訪臺州勝光禪師。勝光禪師正在坐禪，禪師直接走到他身邊，叉手而立。勝光禪師問：『從哪裡來？』 禪師說：『還等著我回答嗎？』 便出去了。勝光禪師拿起拂塵追到僧堂前，看見禪師，於是提起拂塵說：『阇黎（梵語，意為弟子）叫這個做什麼？』 禪師說：『敢死喘氣。』 勝光禪師低頭回到方丈。
灌州靈巖和尚
有僧人問道：『什麼是道中的珍寶？』 禪師說：『地勢傾斜東南，天空高聳西北。』 僧人說：『弟子不明白。』 禪師說：『夕陽西下，時機不同。』 禪師頌揚石鞏接引三平的公案說：『能劈開當胸射來的箭，為何只救了半個人？因為是從路上領悟的，所以不能保全自身。』
芭蕉清的法嗣
彭州承天院辭確禪師
有僧人問道：『弟子有一支箭，射出去也不是，不射出去也不是，該怎麼辦？』 禪師說：『怎麼是你的箭？』 僧人便大喝一聲。禪師說：『這只是草箭。』 僧人說：『什麼是和尚的箭？』 禪師說：『禁止遺忘需要屈指計算，祈禱時便要叩齒。』 問道：『心隨著萬境轉移，哪個是能轉移萬境的心？』 禪師說：『嘉州大佛是古人搬來的。』 問道：『眾生的罪業像霜露一樣，慧日（智慧之光）能夠消除的時候，會怎麼樣？』 禪師說：『亭臺深夜下著雨，樓閣在寂靜時敲響鐘聲。』 問道：『為什麼因緣際會的時候，果報還要自己承受？』 禪師說：『能用筆寫字，用舌頭說話。』 開堂說法時向大眾開示：『正令提綱，仍然是捏造虛假的。佛法只是應對，特意謾罵上流。問起來就參差不齊，答起來就互相交錯。』
【English Translation】 English version Shan (unclear reference) said, 'The autumn heat is gradually receding.' The master came out to the Dharma hall and sighed, 'I was in Western Shu (ancient Sichuan area), at the foot of Mount Emei, and picked up an arrow made of artemisia, intending to restore order to the world. Today, attacking Luoshan寨 (mountain stronghold), the bow is broken and the arrows are exhausted, let it be, let it be.' Then he stepped down, allowing the Chan (Zen) monks to enter. Shan (unclear reference) said, 'I will go to the hall to preach tomorrow.' The master came out and asked, 'Opening the doors and windows, who is directly facing them?' Shan (unclear reference) then shouted loudly. The master was silent. Shan (unclear reference) said, 'The feathers are not yet fully grown, go back first.' The master then pulled at his clothes, saying, 'I have admired the 印記 (seal of approval) for a long time.' Later, he visited Chan Master Shengguang of Taizhou. Chan Master Shengguang was sitting in meditation, and the master went directly to his side, standing with his hands clasped. Chan Master Shengguang asked, 'Where do you come from?' The master said, 'Are you still waiting for me to answer?' Then he left. Chan Master Shengguang picked up the whisk and chased him to the front of the monks' hall, saw the master, and then raised the whisk, saying, 'What does 阇黎 (Sanskrit, meaning disciple) call this?' The master said, 'Daring to breathe.' Chan Master Shengguang lowered his head and returned to his abbot's room.
Lingyan (name) , the abbot of Guanzhou
A monk asked, 'What is the treasure in the Dao (path)?' The master said, 'The terrain slopes to the southeast, and the sky is high in the northwest.' The monk said, 'This disciple does not understand.' The master said, 'The setting sun is different before the opportunity.' The master praised the case of Shigon (name) receiving Sanping (name), saying, 'Able to split the arrow shot at the chest, why only save half a person? Because it was realized from the road, so one cannot preserve oneself completely.'
Dharma successor of Bajiao Qing (name)
Chan Master Cique (name) of Chengtian Monastery in Pengzhou
A monk asked, 'This disciple has an arrow, neither shooting it nor not shooting it, what should I do?' The master said, 'How is it your arrow?' The monk then shouted loudly. The master said, 'This is just a grass arrow.' The monk said, 'What is the abbot's arrow?' The master said, 'To prevent forgetting, one needs to count on one's fingers, and when praying, one must knock on one's teeth.' Asked, 'The mind moves with the myriad realms, which is the mind that can move the myriad realms?' The master said, 'The Great Buddha of Jiazhou was moved here by the ancients.' Asked, 'When the sins of sentient beings are like frost and dew, and the sun of wisdom can eliminate them, what will happen?' The master said, 'The pavilions are raining late at night, and the towers are ringing bells in silence.' Asked, 'Why, when causes and conditions meet, must one still bear the consequences oneself?' The master said, 'Able to write with a pen and speak with a tongue.' When opening the hall to preach, he instructed the public: 'The main points of the 正令 (correct ordinance) are still fabricated and false. The Dharma is just a response, deliberately scolding the upper class. When asked, they are uneven, and when answered, they are intertwined.'
互。大德擬向甚麼處下口。然則如是。事無一向。權柄在手。縱奪臨機。有疑請問。僧問。如何是第一義。師曰。群峰穿海去。滴水下巖來。問師唱誰家曲。宗風嗣阿誰。師曰。道頭會尾。舉意知心。
興元府牛頭山精禪師
僧問。如何是古佛心。師曰。東海浮漚。曰如何領會。師曰。秤錘落井。問不居凡聖。是甚麼人。師曰。梁朝傅大士。曰此理如何。師曰。楚國孟嘗君。
益州覺城院信禪師
僧問。如何是出身一路。師曰。三門前。曰如何領會。師曰。緊峭草鞋。
雲門偃法嗣
益州青城香林院澄遠禪師
漢州綿竹人。師初時在眾日。普請鋤草次。有一僧曰。看俗家失火。師曰。那裡火。曰不見那。師曰不見。曰者瞎漢。是時一眾皆言遠上座敗闕。后明教寬聞舉嘆曰。須是我遠兄始得。住后僧問。美味醍醐。為甚麼變成毒藥。師曰。導江紙貴。問見色便見心時如何。師曰。適來甚麼處去來。曰心境俱忘時如何。師曰。開眼坐睡。問北斗里藏身意旨如何。師曰。月似彎弓。少雨多風。問如何是諸佛心。師曰。清則始終清。曰如何領會。師曰。莫受人謾好。問如何是祖師西來意。師曰。踏步者誰。問如何是和尚妙藥。師曰。不離眾味。曰吃者如何。師曰。唼啖看。問如何
【現代漢語翻譯】 現代漢語譯本： 互。大德打算從何處入手提問？既然如此，事情並非一成不變，權柄掌握在手中，是放是奪要隨機應變。有疑問請提問。有僧人問：『什麼是第一義？』 禪師說：『群峰穿過大海而去，滴水從巖石上落下來。』 問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』 禪師說：『道頭會尾，舉意知心。』
興元府牛頭山精禪師
有僧人問：『什麼是古佛心？』 禪師說：『東海上的浮漚（水泡）。』 問：『如何領會？』 禪師說：『秤錘落入井中。』 問：『不居於凡聖，這是什麼人？』 禪師說：『梁朝（502年-557年）的傅大士（指傅翕，南北朝時期著名居士）。』 問：『此理如何？』 禪師說：『楚國的孟嘗君（戰國時期齊國貴族）。』
益州覺城院信禪師
有僧人問：『如何是出身（脫離生死輪迴）的一條路？』 禪師說：『三門前。』 問：『如何領會？』 禪師說：『緊峭的草鞋。』
雲門偃法嗣
益州青城香林院澄遠禪師
澄遠禪師是漢州綿竹人。禪師最初在僧眾中時，一次大家一起去除草，有一位僧人說：『看，俗家失火了。』 禪師說：『哪裡失火了？』 僧人說：『沒看見嗎？』 禪師說：『沒看見。』 僧人說：『真是個瞎漢。』 當時大家都說遠上座（對澄遠禪師的尊稱）失敗了。後來明教寬禪師聽說了這件事，感嘆道：『必須是我的遠兄才能這樣。』 澄遠禪師住持寺院后，有僧人問：『美味的醍醐（比喻佛法），為什麼會變成毒藥？』 禪師說：『導江的紙很貴。』 問：『見到色（外在事物）便見到心時如何？』 禪師說：『你剛才從哪裡來？』 問：『心境都忘卻時如何？』 禪師說：『睜著眼睛睡覺。』 問：『北斗里藏身，意旨如何？』 禪師說：『月亮像彎弓，少雨多風。』 問：『如何是諸佛心？』 禪師說：『清則始終清。』 問：『如何領會？』 禪師說：『不要被人欺騙就好。』 問：『如何是祖師西來意（達摩祖師從西方來到中國的目的）？』 禪師說：『踏步者是誰？』 問：『如何是和尚（指澄遠禪師自己）的妙藥？』 禪師說：『不離眾味。』 問：『吃藥的人如何？』 禪師說：『嘗試著吃吃看。』 問：『如何』
【English Translation】 English version: Mutual. Great virtuous one, where do you intend to begin your inquiry? If that's the case, things are not fixed in one direction. Authority is in hand, seizing or releasing depends on the situation. If you have doubts, please ask. A monk asked, 'What is the First Principle?' The Master said, 'The peaks pierce through the sea, and drops of water fall from the rocks.' Asked, 'Whose tune does the Master sing? Whose lineage does the doctrine inherit?' The Master said, 'The beginning of the path meets the end, understanding the mind through intention.'
Zen Master Jing of Niutou Mountain in Xingyuan Prefecture
A monk asked, 'What is the mind of the ancient Buddha?' The Master said, 'Floating bubbles on the Eastern Sea.' Asked, 'How to comprehend this?' The Master said, 'A weight falling into a well.' Asked, 'Not dwelling in the mundane or the sacred, what kind of person is this?' The Master said, 'Fu Dashi (Fu Xi, a famous lay Buddhist during the Southern and Northern Dynasties) of the Liang Dynasty (502-557 AD).' Asked, 'How is this principle?' The Master said, 'Lord Mengchang of the Chu Kingdom (a nobleman of the Qi state during the Warring States period).'
Zen Master Xin of Juecheng Monastery in Yi Prefecture
A monk asked, 'What is the path of liberation (from the cycle of birth and death)?' The Master said, 'In front of the three gates.' Asked, 'How to comprehend this?' The Master said, 'Tight and sturdy straw sandals.'
Dharma Heir of Yunmen Yan
Zen Master Chengyuan of Xianglin Monastery in Qingcheng, Yi Prefecture
Zen Master Chengyuan was from Mianzhu in Hanzhou. When the Master was initially among the monks, once during communal weeding, a monk said, 'Look, a layman's house is on fire.' The Master said, 'Where is the fire?' The monk said, 'Don't you see it?' The Master said, 'I don't see it.' The monk said, 'You blind man.' At that time, everyone said that Senior Yuan (an honorific title for Chengyuan) had failed. Later, when Zen Master Mingjiao Kuan heard about this, he sighed and said, 'Only my Senior Yuan could do this.' After Zen Master Chengyuan became the abbot, a monk asked, 'Why does the delicious ghee (a metaphor for the Buddha's teachings) turn into poison?' The Master said, 'The paper in Daojiang is expensive.' Asked, 'What happens when one sees the external form and immediately sees the mind?' The Master said, 'Where did you just come from?' Asked, 'What happens when both mind and environment are forgotten?' The Master said, 'Sitting and sleeping with eyes open.' Asked, 'What is the meaning of hiding oneself in the Big Dipper?' The Master said, 'The moon is like a bent bow, less rain and more wind.' Asked, 'What is the mind of all Buddhas?' The Master said, 'If it's clear, it's always clear.' Asked, 'How to comprehend this?' The Master said, 'It's good not to be deceived by others.' Asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)?' The Master said, 'Who is the one who is stepping?' Asked, 'What is the abbot's (referring to Chengyuan himself) wonderful medicine?' The Master said, 'It doesn't depart from all flavors.' Asked, 'What about the one who takes the medicine?' The Master said, 'Try to taste it.' Asked, 'How'
是室內一碗燈。師曰。三人證龜成鱉。問如何是衲衣下事。師曰。臘月火燒山。問大眾雲集。請師施設。師曰。三不待兩。問如何是學人時中事。師曰恰恰。問如何是玄。師曰。今日來明日去。曰如何是玄中玄。師曰。長連床上。問如何是香林一脈泉。師曰。念無間斷。曰飲者如何。師曰。隨方斗秤。問如何是衲僧正眼。師曰。不分別。曰照用事如何。師曰。行路人失腳。問萬機俱泯跡。方識本來人時如何。師曰。清機自顯。曰恁么則不別人。師曰。方見本來人。問魚游陸地時如何。師曰。發言必有後救。曰卻下碧潭時如何。師曰。頭重尾輕。問但有言句儘是賓。如何是主。師曰。長安城裡。曰如何領會。師曰。千家萬戶。問如何是西來的的意。師曰。坐久成勞。曰便迴轉時如何。師曰。隋落深坑。問如何是無縫塔。師曰。合掌當胸。曰如何是塔中人。師曰露也。問教法未來時如何。師曰。閻羅天子。曰來后如何。師曰。大宋國里。問一子出家九族解脫。目連為甚麼母入地獄。師曰確。問如何是平常心。師曰。早朝不審。𣆶后珍重。上堂。是汝諸人。儘是擔缽囊向外行腳。還識得性也未。若識得。試出來道看。若識不得。祇是被人熱謾將去。且問汝諸人。是汝參學日久用心。掃地煎茶遊山玩水。汝且訂訂。喚甚麼作自
【現代漢語翻譯】 現代漢語譯本 是室內一盞燈。 師父說：『三人作證說烏龜變成了鱉。』 問：『什麼是僧衣下的事？』 師父說：『臘月里火燒山。』 問：『大眾雲集，請師父開示。』 師父說：『三不等待兩。』 問：『什麼是學人時時處處的事？』 師父說：『恰恰是。』 問：『什麼是玄妙？』 師父說：『今天來明天去。』 問：『什麼是玄中之玄？』 師父說：『長連床上。』 問：『什麼是香林一脈泉？』 師父說：『念頭沒有間斷。』 問：『飲用的人怎麼樣？』 師父說：『隨著地方用斗和秤來衡量。』 問：『什麼是僧人的正眼？』 師父說：『不分別。』 問：『照用事怎麼樣？』 師父說：『走路的人失腳。』 問：『萬機都泯滅了軌跡，才認識本來面目時怎麼樣？』 師父說：『清凈的機能自然顯現。』 問：『這樣說就不分別別人了？』 師父說：『才見到本來面目。』 問：『魚在陸地上游動時怎麼樣？』 師父說：『發言必定有後來的補救。』 問：『回到碧潭裡時怎麼樣？』 師父說：『頭重尾輕。』 問：『只要有言語語句，就都是賓，什麼是主？』 師父說：『長安城裡。』 問：『如何領會？』 師父說：『千家萬戶。』 問：『什麼是西來的真意？』 師父說：『坐久了成了疲勞。』 問：『如果迴轉時怎麼樣？』 師父說：『隋落深坑。』 問：『什麼是無縫塔？』 師父說：『合掌當胸。』 問：『什麼是塔中人？』 師父說：『露也。』 問：『教法未來時怎麼樣？』 師父說：『閻羅天子。』 問：『來后怎麼樣？』 師父說：『大宋國里（960年-1279年）。』 問：『一子出家，九族解脫，目連為什麼母親還入地獄？』 師父說：『確。』 問：『什麼是平常心？』 師父說：『早晨不問候，傍晚珍重。』 上堂，師父說：『你們這些人，都是挑著缽囊向外行腳，還認識自性嗎？如果認識，試出來說看。如果不認識，只是被人欺騙了。且問你們這些人，你們參學日久，用心掃地煎茶，遊山玩水，你們且仔細想想，把什麼叫做自』
【English Translation】 English version It is a lamp in the room. The master said, 'Three people testify that a turtle has become a鱉 (biē, a type of turtle or tortoise).' Asked, 'What is the matter under the monk's robe?' The master said, 'Burning mountains in the twelfth month.' Asked, 'The crowd gathers, please give instructions, Master.' The master said, 'Three do not wait for two.' Asked, 'What is the practitioner's business at all times?' The master said, 'Exactly.' Asked, 'What is profound?' The master said, 'Coming today and leaving tomorrow.' Asked, 'What is the profound within the profound?' The master said, 'On the long bed.' Asked, 'What is the spring of the 香林 (Xiānglín, name of a temple) lineage?' The master said, 'Thoughts without interruption.' Asked, 'What about the drinker?' The master said, 'Measure with bushels and scales according to the place.' Asked, 'What is the true eye of a monk?' The master said, 'No discrimination.' Asked, 'How about illuminating and using things?' The master said, 'A walking person loses their footing.' Asked, 'When all functions are extinguished, how is it when one recognizes the original person?' The master said, 'Pure function naturally appears.' Asked, 'So, you don't distinguish others?' The master said, 'Then you see the original person.' Asked, 'How is it when a fish swims on land?' The master said, 'Every statement must have a later rescue.' Asked, 'How is it when returning to the green pool?' The master said, 'Head heavy, tail light.' Asked, 'But all words and phrases are guests, what is the host?' The master said, 'In the city of 長安 (Cháng'ān, ancient capital of China).' Asked, 'How to understand?' The master said, 'Thousands of households.' Asked, 'What is the meaning of the 西來 (Xī lái, coming from the West, referring to Bodhidharma's arrival in China)?' The master said, 'Sitting for a long time becomes tiring.' Asked, 'What if turning back?' The master said, 'Falling into a deep pit.' Asked, 'What is a seamless pagoda?' The master said, 'Palms together at the chest.' Asked, 'Who is the person in the pagoda?' The master said, 'Dew.' Asked, 'How is it when the teachings have not yet come?' The master said, 'Yama, the King of Hell.' Asked, 'How is it after they come?' The master said, 'In the Great 宋 (Sòng) Dynasty (960-1279 CE).' Asked, 'One son leaves home, nine generations are liberated, why did 目連 (Mùlián, Maudgalyayana) 's mother enter hell?' The master said, 'Indeed.' Asked, 'What is ordinary mind?' The master said, 'No greetings in the morning, cherish each other in the evening.' Ascending the hall, the master said, 'All of you, carrying alms bowls and walking outwards, do you recognize your self-nature? If you recognize it, try to say it. If you don't recognize it, you are just being deceived. And I ask you, you have been studying for a long time, diligently sweeping the floor and brewing tea, traveling mountains and playing in the water, you should carefully consider, what do you call self-'
性。諸人且道。始終不變不異。無高無下。無好無丑。不生不滅。究竟歸於何處。諸人還知得下落所在也未。若於者里知得所在。是諸佛解脫法門。悟道見性。始終不疑不慮。一任橫行。一切人不奈汝何。出言吐氣實有來處。如人買田。須是收得元本契書。若不得他元本契書。終是不穩。遮莫經官判狀。亦是不得。其奈不收得元本契書。終是被人奪卻。汝等諸人蔘禪學道亦復如是。還有人收得元本契書么。試拈出看。汝且喚甚麼作元本契書。諸人試道看。若是靈利底。才聞與么說著。便知去處。若不知去處。向外邊學得千般巧妙記持解會。口似傾河。終不究竟。與汝自己天地差殊。且去衣缽下體當尋覓看。若有個見處。上來者里道看。老僧與汝證明。若覓不得。且依行隊去。將示寂。辭知府宋公珰曰。老僧行腳去。通判曰。者僧風狂。八十歲行腳去那裡。宋曰。大善知識去住自由。師謂眾曰。老僧四十年。方打成一片。言訖而逝。塔于本山。
饒州薦福承古禪師
操行高潔。稟性虛明。參大光敬玄禪師。乃曰。祇是個草里漢。遂參福嚴雅和尚。又曰。祇是個脫灑衲僧。由是終日默然。深究先德洪規。一日覽雲門語。忽然發悟。自此韜藏不求名聞。棲止云居弘覺禪師塔所。四方學者奔湊。因稱古塔主也。景
【現代漢語翻譯】 現代漢語譯本： 性。各位，你們說說看，那始終不變、沒有差異，無高無下、無好無丑，不生不滅的『性』，究竟歸於何處？各位可知道它的下落所在嗎？如果在這裡知道了它的所在，那就是諸佛解脫的法門，悟道見性，始終不會懷疑和顧慮，可以自由自在地行動，任何人都奈何不了你。你所說的話、所吐的氣息，都有實在的來處。就像人買田地，必須收好原本的契約文書，如果沒有原本的契約文書，終究是不穩妥的。即使經過官府判決，也是得不到保障的。因為沒有收好原本的契約文書，最終還是會被人奪走。你們各位參禪學道也是如此。還有人收好原本的契約文書嗎？試著拿出來看看。你且說說，什麼叫做原本的契約文書？各位試著說說看。如果是聰明的人，才聽到這樣說，便知道去處。如果不知道去處，向外邊學得千般巧妙的記憶和理解，口若懸河，終究是不究竟的，與你自己的天地相差甚遠。且去衣缽下仔細尋覓看看。如果有個見處，上來這裡說說看，老僧我為你證明。如果找不到，就先跟著隊伍去。將要示寂時，辭別知府宋公珰說：『老僧我要去行腳了。』通判說：『這個和尚瘋了，八十歲了還要去哪裡行腳？』宋公珰說：『這是大善知識，去留自由。』禪師對眾人說：『老僧我用了四十年，才打成一片。』說完就圓寂了，塔在本山。
饒州（今江西波陽）薦福承古禪師
禪師操守高尚純潔，稟性虛懷若谷而聰慧明澈。參訪大光敬玄禪師，敬玄禪師說：『只不過是個草莽之人。』於是又參訪福嚴雅和尚，雅和尚說：『只不過是個灑脫的雲遊僧人。』因此禪師終日沉默不語，深入研究先德的宏大規矩。一日，閱讀雲門文偃禪師的語錄，忽然開悟。從此韜光養晦，不求名聞，棲止在云居山弘覺禪師的塔所。四方學者紛紛前來，因此被稱為古塔主。宋真宗景德年間（1004-1007）
【English Translation】 English version: 性 (Xing - Nature/Essence). Everyone, tell me, where does that '性 (Xing)' which is unchanging, undifferentiated, neither high nor low, neither good nor bad, neither born nor dying, ultimately return to? Does everyone know where it ends up? If you know where it is here, that is the Dharma gate of liberation of all Buddhas, realizing the Dao and seeing the 性 (Xing), never doubting or worrying, you can act freely, and no one can do anything to you. The words you speak and the breath you exhale have a real source. It's like buying land, you must keep the original contract, if you don't have the original contract, it will never be secure. Even if you go through the official judgment, it will not be guaranteed. Because you didn't keep the original contract, it will eventually be taken away by others. You all who practice Chan Buddhism are the same. Does anyone have the original contract? Try to show it to me. What do you call the original contract? Everyone, try to say it. If you are clever, you will know where to go as soon as you hear this. If you don't know where to go, and you learn thousands of clever memories and understandings from the outside, and your mouth is like a pouring river, it will never be complete, and it will be far from your own world. Go and look carefully under your robe and bowl. If you have a view, come up here and say it, and I, the old monk, will prove it for you. If you can't find it, then follow the team first. When he was about to pass away, he said goodbye to the prefect Song Gongdang, saying, 'I, the old monk, am going to travel.' The magistrate said, 'This monk is crazy, where is he going to travel at eighty years old?' Song Gongdang said, 'This is a great virtuous teacher, free to come and go.' The Chan master said to the crowd, 'I, the old monk, spent forty years to form a whole.' After saying that, he passed away and was buried in a pagoda on this mountain.
Chan Master Cheng Gu of Jianfu Temple in Raozhou (present-day Boyang, Jiangxi)
The Chan master's conduct was noble and pure, and his nature was humble and bright. He visited Chan Master Jingxuan of Daguang, and Jingxuan said, 'He is just a commoner.' So he visited Abbot Ya of Fuyan Temple, and Abbot Ya said, 'He is just a free and easy wandering monk.' Therefore, the Chan master remained silent all day long, and deeply studied the great rules of the former sages. One day, he read the sayings of Chan Master Yunmen Wenyan and suddenly became enlightened. From then on, he hid his talents and did not seek fame, and lived in the pagoda of Chan Master Hongjue of Yunju Mountain. Scholars from all directions flocked to him, so he was called the Old Pagoda Master. During the Jingde period (1004-1007) of Emperor Zhenzong of the Song Dynasty.
祐四年。范公仲淹出守鄱陽。聞師道德。請居薦福。開闡宗風。僧問。大善知識將何為人。師曰莫。曰恁么則有問有答去也。師曰莫。問青青翠竹儘是真如。鬱鬱黃花無非般若。如何是般若。師曰。黃泉無老少。曰春來草自青。師曰。聲名不朽。曰若然者。碧眼胡僧也皺眉。師曰。退後三步。僧曰苦。師乃吽吽。問臨濟舉拂。學人舉拳。是同是別。師曰。訛言亂眾。曰恁么則依令而行也。師曰。天涯海角。問一喝分賓主。照用一時行。此意如何。師曰。乾柴濕茭。僧便喝。師曰。紅𦦨炎天。上堂。夫出家者。為無為法。無為法中。無利益無功德。近來出家人。貪著福慧。與道全乖。若為福慧。須至明心。若要達道。無汝用心處。所以常勸諸人。莫學佛法。但自休心。利根者畫時解脫。鈍根者或三五年。遠不過十年。若不悟去。老僧與你入拔舌地獄。參。
韶州雙峰竟欽禪師
益州人也。開堂日。雲門和尚躬臨證明。僧問。如何是佛法大意。師曰。日出方知天下朗。無油那點佛前燈。問如何是雙峰境。師曰。夜聽水流庵后竹。晝看云起面前山。問如何是和尚為人一句。師曰。因風吹火。上堂。進一步則迷理。退一步則失事。饒你一向兀然去。又同無情。僧問。如何是不同無情去。師曰。動轉施為。曰如何得
【現代漢語翻譯】 現代漢語譯本 祐四年（1089年）。范仲淹出任鄱陽太守，聽聞師道德禪師的聲名，便邀請他到薦福寺居住，弘揚宗風。有僧人問道：『大善知識將如何為人說法？』師道德禪師回答：『莫。』僧人說：『這樣說來，就是有問有答了。』師道德禪師又回答：『莫。』僧人問：『青青的翠竹，都體現著真如的本性；茂盛的黃花，無不蘊含著般若的智慧。如何是般若？』師道德禪師說：『黃泉路上無老少。』僧人說：『春天來了，草自然就綠了。』師道德禪師說：『聲名不會磨滅。』僧人說：『如果這樣，那麼碧眼的胡僧也會皺眉了。』師道德禪師說：『退後三步。』僧人說：『苦啊！』師道德禪師於是發出『吽吽』的聲音。有僧人問：『臨濟禪師舉起拂塵，學人舉起拳頭，這其中是相同還是不同？』師道德禪師說：『胡說八道，擾亂大眾。』僧人說：『這樣說來，就是依令而行了。』師道德禪師說：『天涯海角。』有僧人問：『一喝分清賓主，照用同時進行，這是什麼意思？』師道德禪師說：『乾柴濕草。』僧人便喝了一聲。師道德禪師說：『紅日炎炎。』 師道德禪師上堂說法：『出家人，是爲了追求無為法。無為法中，沒有利益，沒有功德。近來的出家人，貪著福慧，與道完全背離。如果爲了追求福慧，必須達到明心見性的境界。如果想要通達真道，就不要用心思去追求。所以我常常勸告各位，不要學佛法，只要自己休心止念。利根的人，當下就能解脫；鈍根的人，或許三五年，最遠也不過十年。如果還不開悟，老僧就和你們一起下拔舌地獄。』參！
韶州雙峰竟欽禪師 是益州人。開堂之日，雲門和尚親自前來證明。有僧人問道：『如何是佛法大意？』竟欽禪師回答：『日出才知道天下明亮，沒有油怎麼點燃佛前的燈？』僧人問：『如何是雙峰的境界？』竟欽禪師說：『夜晚聽著庵后竹林的水流聲，白天看著面前山上升起的雲彩。』僧人問：『如何是和尚為人說法的一句？』竟欽禪師說：『因風吹火。』竟欽禪師上堂說法：『進一步就會迷失真理，退一步就會失去事情。即使你一直保持沉默，又和無情之物一樣。』僧人問：『如何才能不同於無情之物？』竟欽禪師說：『動轉施為。』僧人問：『如何才能得到……』
【English Translation】 English version In the fourth year of You (1089), Fan Zhongyan was appointed as the prefect of Poyang. Hearing of the reputation of Chan Master Shi Daode, he invited him to reside at Jianfu Temple to propagate the teachings of the school. A monk asked, 'How will the great virtuous teacher guide people?' Master Shi said, 'Mo (no).' The monk said, 'If that's the case, then there will be questions and answers.' Master Shi again said, 'Mo.' The monk asked, 'The verdant green bamboo is entirely the true suchness; the lush yellow flowers are none other than prajna (wisdom). What is prajna?' Master Shi said, 'In the Yellow Springs, there are no old or young.' The monk said, 'When spring comes, the grass naturally turns green.' Master Shi said, 'Fame will not perish.' The monk said, 'If that's so, then even the blue-eyed barbarian monk will frown.' Master Shi said, 'Step back three paces.' The monk said, 'Suffering!' Master Shi then uttered 'Hum Hum.' A monk asked, 'When Linji (Linji Yixuan) raised the whisk, and the student raised his fist, are they the same or different?' Master Shi said, 'False words confuse the masses.' The monk said, 'If that's the case, then I will act according to the command.' Master Shi said, 'The ends of the earth.' A monk asked, 'One shout distinguishes guest and host, illumination and function occur simultaneously. What is the meaning of this?' Master Shi said, 'Dry firewood and wet straw.' The monk then shouted. Master Shi said, 'Scorching sun in the red sky.' Master Shi Daode ascended the hall and said: 'Those who leave home do so for the sake of the unconditioned dharma. In the unconditioned dharma, there is no benefit, no merit. Recent renunciants are greedy for blessings and wisdom, which is completely contrary to the Way. If you seek blessings and wisdom, you must attain the state of seeing your own mind. If you want to reach the Way, there is no place for your mind to work. Therefore, I often advise you all not to study the Buddha's teachings, but to rest your minds. Those with sharp faculties will be liberated immediately; those with dull faculties may take three to five years, but no more than ten years. If you do not awaken, this old monk will go to the hell of tongue-pulling with you.' Participate!
Chan Master Jingqin of Shuangfeng (Double Peak) in Shaozhou Was a native of Yizhou. On the day of his opening the hall, Zen Master Yunmen (Yunmen Wenyan) personally came to certify him. A monk asked, 'What is the great meaning of the Buddha-dharma?' Master Jingqin said, 'Only when the sun rises do you know that the world is bright; without oil, how can you light the lamp before the Buddha?' A monk asked, 'What is the realm of Shuangfeng?' Master Jingqin said, 'At night, listen to the sound of water flowing through the bamboo behind the hermitage; during the day, watch the clouds rising from the mountain in front of you.' A monk asked, 'What is the master's one sentence for guiding people?' Master Jingqin said, 'Blowing on fire with the wind.' Master Jingqin ascended the hall and said, 'One step forward and you will be lost in principle; one step back and you will lose the matter. Even if you remain silent all the time, you are still like an insentient object.' A monk asked, 'How can one be different from an insentient object?' Master Jingqin said, 'Moving and acting.' The monk asked, 'How can one obtain...'
不迷理失事去。師曰。進一步退一步。僧作禮。師曰。向來有人恁么會。老僧不肯伊。曰請師直指。師便打出。問如何是正法眼。師曰。山河大地。問如何是法王劍。師曰。鉛刀徒逞。不若龍泉。曰用者如何。師曰。藏鋒猶不許。露刃更何堪。問賓頭盧應供四天下。還得遍也無。師曰。如月入水。問如何是用而不雜。師曰。明月臺前垂玉露。水晶殿里璨真珠。有行者問。某甲遇賊來時。若殺即違佛教。不殺又違王敕。未審師意如何。師曰。官不容針。私通車馬。廣主嘗親問法要。錫慧真廣悟號。將示寂。告門人曰。吾不久去世。汝可就山頂預修墳塔。洎工畢以聞。師曰。後日子時行矣。及期。會雲門爽和尚等七人夜話。侍者報三更也。師索香焚之。合掌而逝。
西川青城大面山乘禪師
僧問。如何是相輪峰。師曰。直聳煙嵐際。曰向上事如何。師曰。入地三尺五。問如何是佛法大意。師曰。興義門前鼕鼕鼓。曰學人不會。師曰。朝打三千。暮打八百。
錦江禪燈卷第二 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第三
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第八世
雲門偃法嗣
興元府普通封禪師
【現代漢語翻譯】 不明白道理就會失去一切。禪師說：『進一步還是退一步？』僧人行禮。禪師說：『過去有人這樣理解，我卻不認可。』僧人說：『請禪師直接指點。』禪師就打了他。問：『什麼是正法眼？』禪師說：『山河大地。』問：『什麼是法王劍？』禪師說：『鉛刀只能逞強，不如龍泉劍。』問：『使用者如何？』禪師說：『藏起鋒芒尚且不允許，露出刀刃更不堪設想。』問：『賓頭盧（Pindola，十六羅漢之一）應供四天下，能周遍嗎？』禪師說：『如月亮映入水中。』問：『如何是運用而不混雜？』禪師說：『明月臺前垂掛玉露，水晶殿里閃耀真珠。』有行者問：『我遇到強盜時，如果殺了就違反佛教戒律，不殺又違反王法，不知禪師的意思如何？』禪師說：『官府不容針，私下卻能通行車馬。』廣主曾經親自詢問佛法要義。賜予慧真廣悟的稱號。將要示寂時，告訴門人說：『我不久將去世，你們可以去山頂預先修建墳墓和佛塔，完工後告訴我。』禪師說：『後天子時（晚上11點到1點）我將離去。』到了那天，適逢雲門爽和尚等七人夜間談話。侍者報告說三更了。禪師取香焚燒，合掌而逝。
西川青城大面山乘禪師
僧人問：『什麼是相輪峰？』禪師說：『直聳入雲霄。』問：『向上之事如何？』禪師說：『入地三尺五。』問：『如何是佛法大意？』禪師說：『興義門前鼕鼕鼓。』僧人說：『學人不會。』禪師說：『早上打三千，晚上打八百。』
錦江禪燈卷第二 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第三
昭覺丈雪 通醉 輯
紹興幻庵（南宋年號，1131-1162） 胡升猷 訂
大鑒下第八世
雲門偃法嗣
興元府普通封禪師
【English Translation】 If you are not clear about the principle, you will lose everything. The Chan master said, 'One step forward or one step back?' The monk bowed. The Chan master said, 'In the past, some people understood it this way, but I did not agree with them.' The monk said, 'Please give me direct guidance, Master.' The Chan master then struck him. Asked, 'What is the eye of the true Dharma?' The Chan master said, 'Mountains, rivers, and the great earth.' Asked, 'What is the sword of the Dharma King?' The Chan master said, 'A lead knife can only show off its strength; it is not as good as the Longquan sword.' Asked, 'How does the user use it?' The Chan master said, 'Hiding the edge is not allowed, let alone revealing the blade.' Asked, 'Can Pindola (one of the Sixteen Arhats) provide offerings to the four continents?' The Chan master said, 'Like the moon reflected in the water.' Asked, 'How is it used without being mixed?' The Chan master said, 'Jade dew hangs in front of the Bright Moon Terrace, and true pearls shine in the Crystal Palace.' A practitioner asked, 'When I encounter a thief, if I kill him, I violate the Buddhist precepts; if I don't kill him, I violate the king's law. I don't know what the Master's intention is?' The Chan master said, 'The government does not allow a needle, but private traffic allows carriages and horses.' The Lord of Guang once personally asked about the essentials of the Dharma. He was given the title of Huizhen Guangwu. When he was about to pass away, he told his disciples, 'I will pass away soon. You can go to the top of the mountain to build a tomb and pagoda in advance, and tell me when it is completed.' The Chan master said, 'I will leave at midnight the day after tomorrow (11 PM to 1 AM).' On that day, it happened that seven people, including Zen Master Shuang of Yunmen, were talking at night. The attendant reported that it was the third watch. The Chan master took incense and burned it, put his palms together, and passed away.
Chan Master Cheng of Damian Mountain, Qingcheng, Xichuan
A monk asked, 'What is the Xianglun Peak?' The Chan master said, 'It rises straight into the clouds.' Asked, 'What about the matter above?' The Chan master said, 'Three feet five inches into the ground.' Asked, 'What is the great meaning of the Buddha-dharma?' The Chan master said, 'The drums beat loudly in front of Xingyi Gate.' The monk said, 'I don't understand.' The Chan master said, 'Three thousand blows in the morning, eight hundred blows in the evening.'
Jinjiang Chan Lamp, Volume 2 卍 New Continued Collection, Volume 85, No. 1590, Jinjiang Chan Lamp
Jinjiang Chan Lamp, Volume 3
Compiled by Zhaojue Zhangxue and Tongzui
Revised by Shaoxing Huan'an (Southern Song Dynasty era, 1131-1162) and Hu Shengyou
Eighth Generation under Dajian
Yunmen Yan's Dharma Successor
Chan Master Putong of Xingyuan Prefecture
僧問。今日一會何似靈山。師曰。震動乾坤。問如何是普通境。師曰。庭前有竹三冬秀。戶內無燈午夜明。
益州鐵幢覺禪師
僧問。十二時中如何履踐。師曰。光剃頭凈洗缽。問如何是道。師曰踏著。曰如何是道中人。師曰。退後三步。問諸佛出世當爲何事。師曰。截耳臥街。
眉州福化充禪師
僧問。如何是大人相。師曰。山僧者里不曾容易對阇黎。曰如何得相承去。師曰。白雲雖有影。綠竹且無陰。問天皇也恁么道。龍潭也恁么道。未審和尚作么生道。師曰。汝試道看。曰比來請益。豈無方便。師曰。將謂是海東舶主。元來是北地番人。問如何是佛法大意。師曰。十字路頭華表柱。曰學人不會。乞師再指。師曰。君自行東我向西。
眉州黃龍贊禪師
僧問。如何是和尚關棙子。師曰。少人踏得著。曰忽踏得著時如何。師曰。汝試進前看。僧便喝。師便打。問僧。近離甚處。曰香林。師曰。在彼多少時。曰六年。師曰。世尊在雪山六年。證無上菩提。汝在香林六年。成得個甚麼。僧無語。師曰。移廚吃飯漢。
鹿門真法嗣
益州崇真禪師
僧問。如何是禪。師曰。澄潭釣玉兔。曰如何是道。師曰。拍手笑清風。問如何是大人相。師曰。泥捏三官土地堂
【現代漢語翻譯】 現代漢語譯本： 僧人問：『今日的法會，與靈山（鷲峰山，釋迦牟尼佛說法之地）相比如何？』 禪師說：『震動乾坤。』 僧人問：『如何是普遍的境界？』 禪師說：『庭前有竹，三冬（冬季三個月）依然青翠挺秀；戶內沒有燈，午夜依然明亮。』
益州鐵幢覺禪師
僧人問：『一天十二個時辰中，如何修行？』 禪師說：『光頭剃得精光，缽洗得乾乾淨淨。』 僧人問：『如何是道？』 禪師說：『腳踏實地。』 僧人問：『如何是得道之人？』 禪師說：『退後三步。』 僧人問：『諸佛出世應當做什麼事？』 禪師說：『割掉耳朵，躺在街上。』
眉州福化充禪師
僧人問：『如何是大人之相？』 禪師說：『山僧我這裡不輕易地對待你。』 僧人說：『如何才能傳承下去？』 禪師說：『白雲雖然有影子，綠竹卻沒有陰影。』 僧人問：『天皇道悟禪師也這麼說，龍潭崇信禪師也這麼說，不知和尚您怎麼說？』 禪師說：『你試著說看。』 僧人說：『我前來請教，難道沒有方便之門嗎？』 禪師說：『我以為你是來自海上的船主，原來是北方來的胡人。』 僧人問：『如何是佛法的大意？』 禪師說：『十字路口的華表柱。』 僧人說：『學人我不明白，請禪師再次指點。』 禪師說：『你向東走，我向西行。』
眉州黃龍贊禪師
僧人問：『如何是和尚您的關捩子（關鍵之處）？』 禪師說：『很少有人能踩得到。』 僧人說：『如果踩到了又如何？』 禪師說：『你試著向前看。』 僧人於是大喝一聲，禪師便打了他。 禪師問僧人：『你最近從哪裡來？』 僧人說：『香林寺。』 禪師說：『在那裡待了多久？』 僧人說：『六年。』 禪師說：『世尊在雪山六年，證得無上菩提（最高的智慧）。你在香林寺六年，成就了什麼？』 僧人無言以對。 禪師說：『只是個換個地方吃飯的傢伙。』
鹿門真禪師法嗣
益州崇真禪師
僧人問：『如何是禪？』 禪師說：『在清澈的潭水中釣玉兔。』 僧人問：『如何是道？』 禪師說：『拍手笑清風。』 僧人問：『如何是大人之相？』 禪師說：『泥捏的三官土地堂。』
English version: A monk asked: 'How does today's assembly compare to Ling鷲峰山 (鷲峰山, where Shakyamuni Buddha preached)?' The Master said: 'It shakes the universe.' The monk asked: 'What is the universal realm?' The Master said: 'In front of the courtyard, there are bamboos that remain lush and green throughout the three winter months; inside the house, there is no lamp, yet midnight is bright.'
Zen Master Jue of Iron Staff Peak, Yizhou
A monk asked: 'How should one practice during the twelve periods of the day?' The Master said: 'The head is cleanly shaven, and the bowl is washed spotless.' The monk asked: 'What is the Dao (the Way)?' The Master said: 'Treading firmly on the ground.' The monk asked: 'What is a person of the Dao?' The Master said: 'Take three steps back.' The monk asked: 'What should all Buddhas do upon appearing in the world?' The Master said: 'Cut off their ears and lie in the street.'
Zen Master Chong of Fuhua, Meizhou
A monk asked: 'What is the appearance of a great person?' The Master said: 'This mountain monk does not easily treat you, Venerable One.' The monk said: 'How can one inherit it?' The Master said: 'Although white clouds have shadows, green bamboos have no shade.' The monk asked: 'Zen Master Tiantong Daowu said it that way, and Zen Master Longtan Chongxin said it that way. I wonder, how does the Master say it?' The Master said: 'You try saying it.' The monk said: 'Coming to ask for instruction, is there no expedient means?' The Master said: 'I thought you were a shipowner from the Eastern Sea, but you are actually a barbarian from the Northern Lands.' The monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'The ornamental column at the crossroads.' The monk said: 'This student does not understand. I beg the Master to point it out again.' The Master said: 'You go east, and I go west.'
Zen Master Zan of Huanglong, Meizhou
A monk asked: 'What is the Master's key point?' The Master said: 'Few people can step on it.' The monk said: 'What if one steps on it?' The Master said: 'You try stepping forward and looking.' The monk then shouted, and the Master struck him. The Master asked the monk: 'Where have you come from recently?' The monk said: 'Xianglin Temple.' The Master said: 'How long were you there?' The monk said: 'Six years.' The Master said: 'The World-Honored One spent six years in the Himalayas, attaining Anuttara-Samyak-Sambodhi (supreme enlightenment). What have you accomplished in six years at Xianglin Temple?' The monk was speechless. The Master said: 'Just a fellow who moves the kitchen to eat.'
Successor of Zen Master Zhen of Lumen
Zen Master Chongzhen of Yizhou
A monk asked: 'What is Zen?' The Master said: 'Fishing for a jade rabbit in a clear pond.' The monk asked: 'What is the Dao?' The Master said: 'Clapping hands and laughing at the clear breeze.' The monk asked: 'What is the appearance of a great person?' The Master said: 'A clay-molded Three Officials Earth God shrine.'
【English Translation】 English version: A monk asked: 'How does today's assembly compare to Ling鷲峰山 (鷲峰山, where Shakyamuni Buddha preached)?' The Master said: 'It shakes the universe.' The monk asked: 'What is the universal realm?' The Master said: 'In front of the courtyard, there are bamboos that remain lush and green throughout the three winter months; inside the house, there is no lamp, yet midnight is bright.'
Zen Master Jue of Iron Staff Peak, Yizhou
A monk asked: 'How should one practice during the twelve periods of the day?' The Master said: 'The head is cleanly shaven, and the bowl is washed spotless.' The monk asked: 'What is the Dao (the Way)?' The Master said: 'Treading firmly on the ground.' The monk asked: 'What is a person of the Dao?' The Master said: 'Take three steps back.' The monk asked: 'What should all Buddhas do upon appearing in the world?' The Master said: 'Cut off their ears and lie in the street.'
Zen Master Chong of Fuhua, Meizhou
A monk asked: 'What is the appearance of a great person?' The Master said: 'This mountain monk does not easily treat you, Venerable One.' The monk said: 'How can one inherit it?' The Master said: 'Although white clouds have shadows, green bamboos have no shade.' The monk asked: 'Zen Master Tiantong Daowu said it that way, and Zen Master Longtan Chongxin said it that way. I wonder, how does the Master say it?' The Master said: 'You try saying it.' The monk said: 'Coming to ask for instruction, is there no expedient means?' The Master said: 'I thought you were a shipowner from the Eastern Sea, but you are actually a barbarian from the Northern Lands.' The monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'The ornamental column at the crossroads.' The monk said: 'This student does not understand. I beg the Master to point it out again.' The Master said: 'You go east, and I go west.'
Zen Master Zan of Huanglong, Meizhou
A monk asked: 'What is the Master's key point?' The Master said: 'Few people can step on it.' The monk said: 'What if one steps on it?' The Master said: 'You try stepping forward and looking.' The monk then shouted, and the Master struck him. The Master asked the monk: 'Where have you come from recently?' The monk said: 'Xianglin Temple.' The Master said: 'How long were you there?' The monk said: 'Six years.' The Master said: 'The World-Honored One spent six years in the Himalayas, attaining Anuttara-Samyak-Sambodhi (supreme enlightenment). What have you accomplished in six years at Xianglin Temple?' The monk was speechless. The Master said: 'Just a fellow who moves the kitchen to eat.'
Successor of Zen Master Zhen of Lumen
Zen Master Chongzhen of Yizhou
A monk asked: 'What is Zen?' The Master said: 'Fishing for a jade rabbit in a clear pond.' The monk asked: 'What is the Dao?' The Master said: 'Clapping hands and laughing at the clear breeze.' The monk asked: 'What is the appearance of a great person?' The Master said: 'A clay-molded Three Officials Earth God shrine.'
。
曹山霞法嗣
嘉州東汀和尚
僧問。如何是向去底人。師曰。石女紡麻縷。曰如何是卻來底人。師曰。扇車關捩斷。問遍界是佛身。教某甲甚麼處立。師曰。孤峰頂上木人叫。紅焰輝中石馬嘶。
云居岳法嗣
梓州龍泉和尚
僧問。如何是祖師西來意。師曰。不在阇黎分上。問學人慾跳萬丈洪崖時如何。師曰。撲殺。
含珠哲法嗣
洋州龍穴山和尚
僧問。如何是西來意。師曰。騎虎唱巴歌。問既是善知識。為甚麼卻與土地燒錢。師曰。彼上人者難為酬對。
紫陵一法嗣
興元府大浪和尚
僧問。既是活河神。為甚麼被水推卻。師曰。隨流始得妙。住岸卻成迷。
大鑒下第九世
黃龍機法嗣
眉州黃龍繼達禪師
僧問。如何是衲。師曰。針去線不回。曰如何是帔。師曰。橫鋪四世界。豎蓋一乾坤。曰道滿到來時如何。師曰。要羹與羹。要飯與飯。問黃龍出世。金翅鳥滿空飛時如何。師曰。問汝金翅鳥。還得飽也無。
興元府玄都山澄禪師
僧問。喜得趨方丈。家風事若何。師曰。西風開曉露。明月正當天。曰如何拯濟。師曰。金雞樓上一下鼓。問如何是沙門行。師曰。一切不如。
嘉州
【現代漢語翻譯】 現代漢語譯本 曹山霞（時間不詳）法嗣
嘉州（今四川樂山）東汀和尚
僧人問：『什麼是走向歸宿的人？』 師父說：『石女紡織麻線。』 僧人問：『什麼是返回本源的人？』 師父說：『扇車的關鍵部件斷裂。』 僧人問：『遍及一切處都是佛身，請問我應該站在哪裡？』 師父說：『孤峰頂上木人叫，紅焰輝中石馬嘶。』
云居岳（時間不詳）法嗣
梓州（今四川三臺）龍泉和尚
僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』 師父說：『不在你阇黎（disciple）的份上。』 僧人問：『學人想要跳下萬丈懸崖時該怎麼辦？』 師父說：『撲殺。』
含珠哲（時間不詳）法嗣
洋州（今陜西漢中）龍穴山和尚
僧人問：『如何是西來意（Bodhidharma's intention in coming from the West）？』 師父說：『騎虎唱巴歌。』 僧人問：『既然是善知識（Kalyāṇa-mittatā，virtuous friend），為什麼還要給土地神燒錢？』 師父說：『那位上人（superior person）難以應對。』
紫陵一（時間不詳）法嗣
興元府（今陜西漢中）大浪和尚
僧人問：『既然是活河神，為什麼會被水沖走？』 師父說：『隨波逐流才顯得巧妙，停留在岸邊反而成了迷惑。』
大鑒下第九世
黃龍機（時間不詳）法嗣
眉州（今四川眉山）黃龍繼達禪師
僧人問：『什麼是衲（monk's robe）？』 師父說：『針去線不回。』 僧人問：『什麼是帔（shawl）？』 師父說：『橫鋪四世界，豎蓋一乾坤。』 僧人問：『道滿到來時如何？』 師父說：『要羹給羹，要飯給飯。』 僧人問：『黃龍（Huanglong）出世，金翅鳥（Garuda）滿空飛時如何？』 師父說：『問你金翅鳥（Garuda），還得飽嗎？』
興元府（今陜西漢中）玄都山澄禪師
僧人問：『有幸來到方丈室，請問家風如何？』 師父說：『西風吹開曉露，明月正當天空。』 僧人問：『如何拯救濟度？』 師父說：『金雞樓上一下鼓。』 僧人問：『如何是沙門（Śrāmaṇa，monk）行？』 師父說：『一切不如。』
嘉州（今四川樂山）
【English Translation】 English version Caoshan Xia's (dates unknown) Dharma Descendants
Dongting, the Monk of Jia Prefecture (now Leshan, Sichuan)
A monk asked: 'What is a person heading towards their destination?' The Master said: 'A stone woman spins hemp threads.' The monk asked: 'What is a person returning to their origin?' The Master said: 'The linchpin of a winnowing fan is broken.' The monk asked: 'The entire realm is the Buddha's body; where should I stand?' The Master said: 'On the peak of a solitary mountain, a wooden man shouts; in the glow of red flames, a stone horse neighs.'
Yunju Yue's (dates unknown) Dharma Descendants
Longquan, the Monk of Zi Prefecture (now Santai, Sichuan)
A monk asked: 'What is Bodhidharma's intention in coming from the West?' The Master said: 'It's not within your, a disciple's, share.' The monk asked: 'What should a student do when wanting to jump off a ten-thousand-foot cliff?' The Master said: 'Kill him.'
Hanzhu Zhe's (dates unknown) Dharma Descendants
Longxue Mountain, the Monk of Yang Prefecture (now Hanzhong, Shaanxi)
A monk asked: 'What is Bodhidharma's intention in coming from the West?' The Master said: 'Riding a tiger and singing a Ba song.' The monk asked: 'Since you are a virtuous friend (Kalyāṇa-mittatā), why do you burn money for the local earth deity?' The Master said: 'That superior person is difficult to deal with.'
Ziling Yi's (dates unknown) Dharma Descendants
Dalang, the Monk of Xingyuan Prefecture (now Hanzhong, Shaanxi)
A monk asked: 'Since you are a living river deity, why are you washed away by the water?' The Master said: 'Following the flow is where the subtlety lies; staying on the shore becomes delusion.'
The Ninth Generation Below Dajian
Huanglong Ji's (dates unknown) Dharma Descendants
Jida, the Chan Master of Huanglong in Mei Prefecture (now Meishan, Sichuan)
A monk asked: 'What is a monk's robe (nāth)?' The Master said: 'The needle goes, but the thread doesn't return.' The monk asked: 'What is a shawl (pei)?' The Master said: 'Horizontally spread across the four worlds, vertically covering the entire universe.' The monk asked: 'What happens when the path is fulfilled?' The Master said: 'If you want soup, I'll give you soup; if you want rice, I'll give you rice.' The monk asked: 'When Huanglong appears in the world, and Garuda birds fill the sky, what happens?' The Master said: 'Ask the Garuda bird if it's full.'
Cheng, the Chan Master of Xuantu Mountain in Xingyuan Prefecture (now Hanzhong, Shaanxi)
A monk asked: 'I am fortunate to come to the abbot's room; what is the family style like?' The Master said: 'The west wind opens the morning dew; the bright moon is right in the sky.' The monk asked: 'How do you save and deliver?' The Master said: 'One drumbeat from the golden rooster tower.' The monk asked: 'What is the practice of a monk (Śrāmaṇa)?' The Master said: 'Nothing compares.'
Jia Prefecture (now Leshan, Sichuan)
黑水和尚
初參黃龍。便問。雪覆蘆花時如何。龍便打。師於此有省。即便禮拜。
眉州昌福達禪師
僧問。學人來問師則對。不問時師意如何。師曰。謝師兄指示。問本來則不問。如何是今日事。師曰。師兄者問大好。曰學人不會時如何。師曰。謾得即得。問國有寶刀。誰人得見。師曰。師兄遠來不易。曰此刀作何形狀。師曰。要也道。不要也道。曰請師道。師曰。難逢難遇。問石牛水上臥時如何。師曰。異中還有異。妄計不浮沉。曰便恁么去時如何。師曰。翅天日落。把土成金。
大龍洪法嗣
興元府普通院從善禪師
僧問。法輪再轉時如何。師曰。助上座喜。曰合譚何事。師曰。異人掩耳。曰便恁么領會時如何。師曰錯。問佩劍叩松關時如何。師曰。莫亂作。曰誰不知有。師曰出。
護國遠法嗣
懷安軍雲頂德敷禪師
初參護國。問曰。直截根源佛所印。摘葉尋枝我不能時如何。國曰。罷攀雲樹三秋果。休弄碧潭孤月輪。師乃頓釋所疑。住后。成都帥請就衙升座。有樂營將。出禮拜起。回顧下馬臺曰。一口吸盡西江水即不問。請師吞卻階前下馬臺。師展兩手唱曰。細抹將來。營將猛省。
石門徹法嗣
嘉州承天義勤禪師
僧問。如
【現代漢語翻譯】 現代漢語譯本 黑水和尚
最初參拜黃龍禪師（Huanglong Chan Master），便問：『雪覆蓋蘆葦花時，是怎樣的？』黃龍禪師便打了他。黑水和尚因此有所領悟，立即禮拜。
眉州昌福達禪師（Changfuda Chan Master of Meizhou）
有僧人問：『學人來問，禪師便回答。不問時，禪師的意圖如何？』禪師說：『謝謝師兄指點。』僧人問：『問本來面目則不問，如何是今日之事？』禪師說：『師兄這個問題問得很好。』僧人說：『學人不會時如何？』禪師說：『胡亂猜測或許能猜中。』僧人問：『國有寶刀，誰人能得見？』禪師說：『師兄遠道而來不容易。』僧人說：『此刀作何形狀？』禪師說：『要說也可以，不要說也可以。』僧人說：『請禪師說。』禪師說：『難逢難遇。』僧人問：『石牛在水上躺臥時如何？』禪師說：『奇異之中還有奇異，妄加猜測無法判斷其浮沉。』僧人說：『如果就這樣領會，可以嗎？』禪師說：『翅膀遮天，太陽落下；把土變成金子。』
大龍洪法嗣（Dalong Hongfasi）
興元府普通院從善禪師（Congshan Chan Master of Putong Temple in Xingyuan Prefecture）
有僧人問：『法輪再次轉動時如何？』禪師說：『祝賀上座。』僧人說：『應該談論什麼事？』禪師說：『怪人摀住耳朵。』僧人說：『如果就這樣領會，可以嗎？』禪師說：『錯了。』僧人問：『佩劍敲打松樹關卡時如何？』禪師說：『不要胡亂作為。』僧人說：『誰不知道有這個？』禪師說：『出去。』
護國遠法嗣（Huguo Yuanfasi）
懷安軍雲頂德敷禪師（Defu Chan Master of Yunding in Huaian Army）
最初參拜護國禪師（Huguo Chan Master）時，問：『直截了當指向根源，這是佛所印證的。摘葉尋枝，我做不到，該如何是好？』護國禪師說：『停止攀援雲端的樹木，尋找那三秋的果實；停止玩弄碧綠深潭中孤獨的月亮倒影。』德敷禪師於是立刻消除了疑惑。後來，成都的官員請他到衙門升座說法。有一位樂營的將領，出來禮拜後站起身，回頭看著下馬臺說：『一口吸盡西江水，我就不問了。請禪師吞掉階前的下馬臺。』德敷禪師張開雙手唱道：『仔細地抹平它。』那位將領猛然醒悟。
石門徹法嗣（Shimen Chefasi）
嘉州承天義勤禪師（Yiqin Chan Master of Chengtian in Jia Prefecture）
有僧人問：『如來…
【English Translation】 English version Heishui Monk (Black Water Monk)
Initially, he visited Huanglong Chan Master (Huanglong Chan Master). He then asked, 'What is it like when snow covers the reed flowers?' Huanglong immediately struck him. The monk had an awakening from this and immediately bowed.
Changfuda Chan Master of Meizhou (Changfuda Chan Master of Meizhou)
A monk asked, 'When a student comes to ask, the master answers. When there is no question, what is the master's intention?' The master said, 'Thank you, fellow monk, for the guidance.' The monk asked, 'If I don't ask about the original face, what is the matter of today?' The master said, 'Fellow monk, that is a very good question.' The monk said, 'What if the student doesn't understand?' The master said, 'Guessing wildly might lead to the answer.' The monk asked, 'The country has a precious sword; who can see it?' The master said, 'It is not easy for you to come from afar, fellow monk.' The monk said, 'What shape is this sword?' The master said, 'It can be said, and it cannot be said.' The monk said, 'Please, master, tell me.' The master said, 'Rare to meet, rare to encounter.' The monk asked, 'What is it like when a stone ox lies on the water?' The master said, 'Within the extraordinary, there is still the extraordinary; reckless speculation cannot determine its floating or sinking.' The monk said, 'If I understand it this way, is it okay?' The master said, 'Wings cover the sky, the sun sets; turning earth into gold.'
Dalong Hongfasi (Dalong Hongfasi)
Congshan Chan Master of Putong Temple in Xingyuan Prefecture (Congshan Chan Master of Putong Temple in Xingyuan Prefecture)
A monk asked, 'What is it like when the Dharma wheel turns again?' The master said, 'Congratulations, venerable monk.' The monk said, 'What should we discuss?' The master said, 'A strange person covers their ears.' The monk said, 'If I understand it this way, is it okay?' The master said, 'Wrong.' The monk asked, 'What is it like when a sword knocks on the pine gate?' The master said, 'Don't act recklessly.' The monk said, 'Who doesn't know about this?' The master said, 'Out!'
Huguo Yuanfasi (Huguo Yuanfasi)
Defu Chan Master of Yunding in Huaian Army (Defu Chan Master of Yunding in Huaian Army)
Initially, when he visited Huguo Chan Master (Huguo Chan Master), he asked, 'Directly pointing to the source, this is what the Buddha certified. I cannot pick leaves and search for branches; what should I do?' Huguo Chan Master said, 'Stop climbing the trees in the clouds, seeking the fruits of the third autumn; stop playing with the lonely moon's reflection in the green pool.' Defu Chan Master immediately dispelled his doubts. Later, the officials of Chengdu invited him to ascend the seat in the yamen to preach. A military officer from the music camp came out, bowed, and stood up, looking back at the dismounting platform and said, 'If you can swallow the entire West River in one gulp, I won't ask. Please, master, swallow the dismounting platform in front of the steps.' Defu Chan Master opened his hands and chanted, 'Carefully smooth it out.' The officer suddenly awakened.
Shimen Chefasi (Shimen Chefasi)
Yiqin Chan Master of Chengtian in Jia Prefecture (Yiqin Chan Master of Chengtian in Jia Prefecture)
A monk asked, 'If the Tathagata...
何是承天境。師曰。兩江夾卻青盲漢。一帶山藏赤腳蠻。問如何是諦實之言。師曰。措大巾子黑。
德山密法嗣
興元府中梁山崇禪師
僧問。垂絲千尺。意在深潭時如何。師曰。紅鱗掌上躍。
益州東禪秀禪師
僧問。既是善神。為甚麼卻被雷打。師曰。世亂奴欺主。年衰鬼弄人。問如何是一代時教。師曰。多年故紙。
乾明居信法嗣
[郫-卑+((白-日+田)/廾)]縣西禪垂白禪師
僧問。香菸才起大眾云臻。祖意西來請師垂示。師云。心光自照。僧云。恁么則一句于師親領得。永鎮[郫-卑+((白-日+田)/廾)]城萬古傳。師云。是人有分。
雙泉寬法嗣
襄州延慶宗本禪師
僧問。魚未跳龍門時如何。師曰。擺手入長安。曰跳過後如何。師曰。長安雖樂。不可久留。
香林遠法嗣
灌州羅漢和尚
僧問。如何是佛。師曰。牛頭阿旁。曰如何是法。師曰。劍樹刀山。問如何是佛法大意。師曰。井中紅焰。日裡浮漚。曰如何領會。師曰。遙指扶桑日那邊。問如何是本來心。師曰。蹉過了也。
灌州青城香林信禪師
僧問。覿面相呈時如何。師曰。筑著鼻孔。
妙勝臻法嗣
西川雪
【現代漢語翻譯】 現代漢語譯本： 『什麼是承天境？』 禪師說：『兩江之間夾著一個瞎子，一帶山脈藏著一個赤腳的野人。』 問：『什麼是真實的話語？』 禪師說：『讀書人的頭巾是黑色的。』
德山密法的繼承者
興元府（唐朝行政區劃，約公元758年-904年）梁山崇禪師
僧人問：『垂下的絲線有千尺長，意在深潭時，情況如何？』 禪師說：『紅色的魚在掌上跳躍。』
益州（古代行政區劃，約公元前316年-公元1279年）東禪秀禪師
僧人問：『既然是善神，為什麼會被雷打？』 禪師說：『世道亂了奴才欺負主人，年紀大了鬼捉弄人。』 問：『什麼是全部的教義？』 禪師說：『多年來的舊紙。』
乾明居信的繼承者
[郫-卑+((白-日+田)/廾)]縣西禪垂白禪師
僧人問：『香菸剛升起，大眾就雲集而來，祖師西來的真意請禪師開示。』 禪師說：『心光自然照耀。』 僧人說：『既然這樣，那麼我一句就從禪師您這裡領會到了，將永遠鎮守[郫-卑+((白-日+田)/廾)]城，萬古流傳。』 禪師說：『這個人有緣分。』
雙泉寬的繼承者
襄州（古代行政區劃，約公元678年-1277年）延慶宗本禪師
僧人問：『魚還沒有跳過龍門時，情況如何？』 禪師說：『擺手進入長安（唐朝都城，約公元618年-904年）。』 僧人說：『跳過去之後呢？』 禪師說：『長安雖然快樂，但不可久留。』
香林遠的繼承者
灌州（古代行政區劃，約公元554年-1373年）羅漢和尚
僧人問：『什麼是佛？』 禪師說：『牛頭阿旁（佛教中的獄卒）。』 僧人問：『什麼是法？』 禪師說：『劍樹刀山（地獄景象）。』 問：『什麼是佛法的大意？』 禪師說：『井中的紅焰，陽光下的泡沫。』 僧人問：『如何領會？』 禪師說：『遙指扶桑（神話中的太陽升起的地方）日出的那邊。』 問：『什麼是本來的心？』 禪師說：『錯過了啊。』
灌州（古代行政區劃，約公元554年-1373年）青城香林信禪師
僧人問：『當面相見時，情況如何？』 禪師說：『撞著鼻孔。』
妙勝臻的繼承者
西川雪
【English Translation】 English version: 『What is the state of inheriting heaven (Cheng Tian Jing)?』 The Master said, 『Between the two rivers is a blind man, and in the mountains hides a barefoot barbarian.』 Asked, 『What is the word of truth?』 The Master said, 『The scholar's turban is black.』
Successor of Deshan's Esoteric Dharma
Zen Master Chong of Liangshan in Xingyuan Prefecture (Tang Dynasty administrative division, approximately 758-904 AD)
A monk asked, 『When the silk thread hangs down a thousand feet, what is the intention in the deep pool?』 The Master said, 『A red carp leaps in the palm.』
Zen Master Xiu of Dongchan in Yizhou (Ancient administrative division, approximately 316 BC - 1279 AD)
A monk asked, 『Since they are good spirits, why are they struck by lightning?』 The Master said, 『When the world is in chaos, servants deceive their masters; when old age comes, ghosts play tricks on people.』 Asked, 『What is the entire teaching of a lifetime?』 The Master said, 『Old paper from many years ago.』
Successor of Qianming Juxin
Zen Master Chuibai of Xichan in [郫-卑+((白-日+田)/廾)] County
A monk asked, 『As soon as the incense smoke rises, the masses gather. Please, Master, reveal the meaning of the Patriarch's coming from the West.』 The Master said, 『The light of the mind shines naturally.』 The monk said, 『In that case, I have personally received a sentence from you, Master, and will forever guard [郫-卑+((白-日+田)/廾)] City, to be passed down for eternity.』 The Master said, 『This person has affinity.』
Successor of Shuangquan Kuan
Zen Master Zongben of Yanqing in Xiangzhou (Ancient administrative division, approximately 678-1277 AD)
A monk asked, 『What is it like when the fish has not yet leaped over the Dragon Gate?』 The Master said, 『Wave your hand and enter Chang'an (Tang Dynasty capital, approximately 618-904 AD).』 The monk said, 『What about after it has leaped over?』 The Master said, 『Although Chang'an is joyful, it is not a place to stay for long.』
Successor of Xianglin Yuan
The Lohan (arhat) Monk of Guanzhou (Ancient administrative division, approximately 554-1373 AD)
A monk asked, 『What is Buddha?』 The Master said, 『Ox-Head and A-pang (jailers in Buddhism).』 The monk asked, 『What is Dharma?』 The Master said, 『Sword trees and knife mountains (scenes of hell).』 Asked, 『What is the great meaning of the Buddha-dharma?』 The Master said, 『Red flames in a well, floating bubbles in the sun.』 The monk asked, 『How should I understand it?』 The Master said, 『Point remotely to the other side of the rising sun in Fusang (mythical place where the sun rises).』 Asked, 『What is the original mind?』 The Master said, 『Missed it.』
Zen Master Xin of Qingcheng Xianglin in Guanzhou (Ancient administrative division, approximately 554-1373 AD)
A monk asked, 『What is it like when facing each other directly?』 The Master said, 『Bumping into the nostrils.』
Successor of Miaosheng Zhen
Xichuan Xue
峰欽山主
上堂。昨日一。今日二。不用思量。快須瞥地。不瞥地。蹉過平生沒巴鼻。咄。
大鑒下第十世
黃龍達法嗣
眉州黃龍禪師
僧問。如何是密室。師曰。斫不開。曰如何是密室中人。師曰。非男女相。問國內按劍者是誰。師曰昌福。曰忽遇尊貴時如何。師曰不遺。
清涼益法嗣
大梅慧明禪師
參法眼得心印。初庵于大梅。有禪者來參。師問。近離甚處。曰成都。曰上座離成都到此山。則成都少上座。此間剩上座。剩則心外有法。少則心法不周。說得道理即住。不會即去。僧無對。
梁山緣觀法嗣
鼎州梁山巖禪師
僧問。如何是祖師西來意。師曰。新羅附子。蜀地當歸。
石門遠法嗣
懷安軍雲頂上鑒禪師
僧問。雪點紅爐。請師驗的。師曰。王婆煮䭔。曰爭奈即今何。師曰。猶嫌少在。
果州清居山升禪師
僧問。師唱誰家曲。宗風嗣阿誰。師曰。金雞啼石戶。得意逐波清。曰未審是誰之子。師曰。謝汝就門罵詈。
黑水璟法嗣
峨眉黑水義欽禪師
上堂。僧出禮拜。師曰。大地百雜碎。便下座。
智門祚法嗣
明州雪竇重顯禪師
遂寧府李氏子。依普
【現代漢語翻譯】 現代漢語譯本 峰欽山主
上堂。昨日一，今日二，不用思量，快須瞥地。不瞥地，蹉過平生沒巴鼻。咄。
大鑒下第十世
黃龍達法嗣
眉州黃龍禪師
僧問：『如何是密室？』師曰：『斫不開。』曰：『如何是密室中人？』師曰：『非男女相。』問：『國內按劍者是誰？』師曰：『昌福。』曰：『忽遇尊貴時如何？』師曰：『不遺。』
清涼益法嗣
大梅慧明禪師
參法眼得心印。初庵于大梅。有禪者來參。師問：『近離甚處？』曰：『成都。』曰：『上座離成都到此山，則成都少上座，此間剩上座。剩則心外有法，少則心法不周。說得道理即住，不會即去。』僧無對。
梁山緣觀法嗣
鼎州梁山巖禪師
僧問：『如何是祖師西來意？』師曰：『新羅附子，蜀地當歸。』
石門遠法嗣
懷安軍雲頂上鑒禪師
僧問：『雪點紅爐，請師驗的。』師曰：『王婆煮䭔。』曰：『爭奈即今何？』師曰：『猶嫌少在。』
果州清居山升禪師
僧問：『師唱誰家曲？宗風嗣阿誰？』師曰：『金雞啼石戶，得意逐波清。』曰：『未審是誰之子？』師曰：『謝汝就門罵詈。』
黑水璟法嗣
峨眉黑水義欽禪師
上堂。僧出禮拜。師曰：『大地百雜碎。』便下座。
智門祚法嗣
明州雪竇重顯禪師
遂寧府李氏子。依普
English version Fengqin Mountain Master
Ascending the hall: 'Yesterday was one, today is two. No need to think, quickly you must glimpse it. If you don't glimpse it, you'll waste your whole life without a clue.' Doh!
Tenth Generation after Dajian (Sixth Patriarch Huineng)
Dharma Successor of Huanglong Da
Zen Master Huanglong of Meizhou
A monk asked: 'What is the secret chamber?' The Master said: 'Cannot be chopped open.' The monk asked: 'What is the person in the secret chamber?' The Master said: 'Not male nor female.' Asked: 'Who is the sword-bearer in the country?' The Master said: 'Changfu.' Asked: 'What if he suddenly encounters someone honorable?' The Master said: 'Not neglected.'
Dharma Successor of Qingliang Yi
Zen Master Damei Huiming
He attained the mind-seal through participation with Fayan (Fayan Wenyi). He first established a hermitage at Damei Mountain. A Zen practitioner came to visit. The Master asked: 'Where have you come from recently?' The monk said: 'Chengdu.' The Master said: 'If you leave Chengdu and come to this mountain, then Chengdu has one less monk, and this place has one extra monk. If there's extra, then there's dharma outside the mind; if there's less, then the mind-dharma is not complete. If you can explain the principle, then stay; if you can't, then leave.' The monk had no reply.
Dharma Successor of Liangshan Yuanguan
Zen Master Liangshan Yan of Dingzhou
A monk asked: 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The Master said: 'Korean aconite, Sichuan angelica.'
Dharma Successor of Shimen Yuan
Zen Master Shangjian of Yunding, Huaian Army
A monk asked: 'Snowflakes on a red stove, please Master verify it.' The Master said: 'Old Woman Wang cooks tuan (dumplings).' The monk said: 'What about right now?' The Master said: 'Still feel it's too little.'
Zen Master Sheng of Qingju Mountain, Guozhou
A monk asked: 'Whose tune does the Master sing? Whose lineage does the school follow?' The Master said: 'The golden rooster crows at the stone door, finding satisfaction following the clear waves.' The monk said: 'May I ask, whose son is he?' The Master said: 'Thank you for coming to my door to scold me.'
Dharma Successor of Heishui Jing
Zen Master Yiqin of Heishui, Emei Mountain
Ascending the hall. A monk came out and bowed. The Master said: 'The great earth is a hundred times shattered.' Then he descended from the seat.
Dharma Successor of Zhimen Zuo
Zen Master Chongxian of Xuedou, Mingzhou
A son of the Li family of Suining Prefecture. Relied on Pu
【English Translation】 English version Fengqin Mountain Master
Ascending the hall: 'Yesterday was one, today is two. No need to think, quickly you must glimpse it. If you don't glimpse it, you'll waste your whole life without a clue.' Doh!
Tenth Generation after Dajian (Sixth Patriarch Huineng)
Dharma Successor of Huanglong Da
Zen Master Huanglong of Meizhou
A monk asked: 'What is the secret chamber?' The Master said: 'Cannot be chopped open.' The monk asked: 'What is the person in the secret chamber?' The Master said: 'Not male nor female.' Asked: 'Who is the sword-bearer in the country?' The Master said: 'Changfu.' Asked: 'What if he suddenly encounters someone honorable?' The Master said: 'Not neglected.'
Dharma Successor of Qingliang Yi
Zen Master Damei Huiming
He attained the mind-seal through participation with Fayan (Fayan Wenyi). He first established a hermitage at Damei Mountain. A Zen practitioner came to visit. The Master asked: 'Where have you come from recently?' The monk said: 'Chengdu.' The Master said: 'If you leave Chengdu and come to this mountain, then Chengdu has one less monk, and this place has one extra monk. If there's extra, then there's dharma outside the mind; if there's less, then the mind-dharma is not complete. If you can explain the principle, then stay; if you can't, then leave.' The monk had no reply.
Dharma Successor of Liangshan Yuanguan
Zen Master Liangshan Yan of Dingzhou
A monk asked: 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The Master said: 'Korean aconite, Sichuan angelica.'
Dharma Successor of Shimen Yuan
Zen Master Shangjian of Yunding, Huaian Army
A monk asked: 'Snowflakes on a red stove, please Master verify it.' The Master said: 'Old Woman Wang cooks tuan (dumplings).' The monk said: 'What about right now?' The Master said: 'Still feel it's too little.'
Dharma Successor of Qingju Mountain, Guozhou
Zen Master Sheng of Qingju Mountain, Guozhou
A monk asked: 'Whose tune does the Master sing? Whose lineage does the school follow?' The Master said: 'The golden rooster crows at the stone door, finding satisfaction following the clear waves.' The monk said: 'May I ask, whose son is he?' The Master said: 'Thank you for coming to my door to scold me.'
Dharma Successor of Heishui Jing
Zen Master Yiqin of Heishui, Emei Mountain
Ascending the hall. A monk came out and bowed. The Master said: 'The great earth is a hundred times shattered.' Then he descended from the seat.
Dharma Successor of Zhimen Zuo
Zen Master Chongxian of Xuedou, Mingzhou
A son of the Li family of Suining Prefecture. Relied on Pu
安院仁銑上人出家。受具之後橫經講席。究理窮玄。詰問鋒馳。機辯無敵。咸知法器。僉指南遊。首造智門。即伸問曰。不起一念。云何有過。門召師近前。師才近前。門以拂子驀口打。師擬開口。門又打。師豁然開悟。出住翠峰。后遷雪竇。開堂日。於法座前顧視大眾曰。若論本分相見。不必高昇法座。遂以手畫一畫曰。諸人隨山僧手看。無量諸佛國土一時現前。各各子細觀瞻。其或涯際未知。不免拖泥帶水。便升座。上首白椎罷。有僧方出。師約住曰。如來正法眼藏委在今日。放行則瓦礫生光。把住則真金失色。權柄在手。殺活臨時。其有作者。共相證據。僧出問。遠離翠峰祖席。已臨雪竇道場。未審是一是二。師曰。馬無千里謾追風。曰恁么則雲散家家月。師曰。龍頭蛇尾漢。問德山臨濟棒喝已彰。和尚如何為人。師曰。放過一著。僧擬議。師便喝。僧曰。未審祇恁么。別有在。師曰。射虎不真。徒勞沒羽。問吹大法螺。擊大法鼓。朝宰臨筵。如何即是。師曰。清風來未休。曰恁么則得遇于師也。師曰。一言已出。駟馬難追。僧禮拜。師曰。放過一著。乃普觀大眾曰。人天普集。合發明個甚麼事。焉可互分賓主。馳騁問答。便當宗乘去。廣大門風。威德自在。輝騰今古。把定乾坤。千聖祇言自知。五乘莫能建立
。所以聲前悟旨。猶迷顧鑒之端。言下知宗。尚昧識情之表。諸人要知真實相為么。但以上無攀仰。下絕己躬。自然常光現前。個個壁立千仞。還辯明得也無。未辯辯取。未明明取。既辯明得。能截生死流。同據佛祖位。妙圓超悟。正在此時。堪報不報之恩。以助無為之化。問如何是佛法大意。師曰。祥雲五色。曰學人不會。師曰。頭上漫漫。問達磨未來時如何。師曰。猿啼古木。曰來后如何。師曰。鶴唳青霄。曰即今事作么生。師曰。一不成二不是。問和尚未見智門時如何。師曰。爾鼻孔在我手裡。曰見后如何。師曰。穿過髑髏。有僧出禮拜起曰。請師答話。師便棒。僧曰。豈無方便。師曰。罪不重科。復有一僧出禮拜起曰。請師答話。師曰。兩重公案。曰請師不答話。師亦棒。問古人道北斗里藏身。意旨如何。師曰。千聞不如一見。曰此話大行。師曰。老鼠銜鐵。問古人道皎皎地絕一絲頭。祇如山河大地。又且如何。師曰。面赤不如語直。曰學人未曉。師曰。遍問諸方。問如何是學人自己。師曰。乘槎斫額。曰莫祇者便是。師曰。浪死虛生。問如何是緣生義。師曰。金剛鑄鐵券。曰學人不會。師曰鬧市裡牌。曰恁么則行到水窮處。坐看云起時。師曰列下。問四十九年說不盡底。請師說。師曰。爭之不足。曰謝師答
【現代漢語翻譯】 現代漢語譯本 所以，在聲音之前領悟宗旨，仍然迷惑于照鏡子的開端；在言語之下知曉宗門，還未明白認識情感的外表。各位想要知道真實的相貌嗎？只要向上沒有攀援仰仗，向下斷絕自身形跡，自然永恒的光明就會顯現於眼前，個個都像壁立千仞一般。還能分辨明白嗎？未分辨明白就去分辨明白，未明明瞭就去明明瞭。既然分辨明白了，就能截斷生死之流，共同佔據佛祖的地位。微妙圓滿的超脫領悟，正是在此時。堪以報答無法報答的恩情，以助成無為的教化。有人問：『如何是佛法的大意？』 師父說：『祥雲五色。』 那人說：『學人不會。』 師父說：『頭上漫漫。』 有人問：『達磨（Bodhidharma）未來時如何？』 師父說：『猿啼古木。』 那人說：『來后如何？』 師父說：『鶴唳青霄。』 那人說：『即今事作么生？』 師父說：『一不成二不是。』 有人問：『和尚未見智門（Zhimen）時如何？』 師父說：『爾鼻孔在我手裡。』 那人說：『見后如何？』 師父說：『穿過髑髏。』 有僧人出來禮拜後起身說：『請師父答話。』 師父便打。僧人說：『豈無方便？』 師父說：『罪不重科。』 又有一僧人出來禮拜後起身說：『請師父答話。』 師父說：『兩重公案。』 那人說：『請師父不答話。』 師父也打。有人問：『古人道北斗里藏身，意旨如何？』 師父說：『千聞不如一見。』 那人說：『此話大行。』 師父說：『老鼠銜鐵。』 有人問：『古人道皎皎地絕一絲頭，祇如山河大地，又且如何？』 師父說：『面赤不如語直。』 那人說：『學人未曉。』 師父說：『遍問諸方。』 有人問：『如何是學人自己？』 師父說：『乘槎斫額。』 那人說：『莫祇者便是？』 師父說：『浪死虛生。』 有人問：『如何是緣生義？』 師父說：『金剛鑄鐵券。』 那人說：『學人不會。』 師父說：『鬧市裡牌。』 那人說：『恁么則行到水窮處，坐看云起時。』 師父說：『列下。』 有人問：『四十九年說不盡底，請師說。』 師父說：『爭之不足。』 那人說：『謝師答。』
【English Translation】 English version Therefore, to awaken to the principle before the sound is still to be deluded by the beginning of looking in a mirror; to know the sect beneath the words is still to be ignorant of the appearance of recognizing emotions. Do you all want to know the true appearance? Simply do not climb or rely upwards, and cut off your own form downwards, and naturally the eternal light will appear before you, each one like a wall standing a thousand feet high. Can you still distinguish it clearly? If you haven't distinguished it clearly, then go distinguish it clearly; if you haven't understood it clearly, then go understand it clearly. Since you have distinguished it clearly, you can cut off the stream of birth and death and jointly occupy the position of the Buddha and ancestors. The subtle and complete transcendence and awakening is precisely at this moment. It is worthy of repaying the kindness that cannot be repaid, in order to assist in the transformation of non-action. Someone asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'Auspicious clouds of five colors.' That person said: 'The student does not understand.' The master said: 'The top of the head is vast.' Someone asked: 'What was it like when Bodhidharma (達磨) had not yet come?' The master said: 'Monkeys cry in ancient trees.' That person said: 'What is it like after he came?' The master said: 'Cranes cry in the blue sky.' That person said: 'What about the present matter?' The master said: 'One is not accomplished, two are not right.' Someone asked: 'What was it like when the monk had not yet seen Zhimen (智門)?' The master said: 'Your nostrils are in my hands.' That person said: 'What is it like after seeing him?' The master said: 'Piercing through the skull.' A monk came out, bowed, and then stood up and said: 'Please, master, answer a question.' The master then struck him. The monk said: 'Is there no expedient means?' The master said: 'A crime is not punished twice.' Another monk came out, bowed, and then stood up and said: 'Please, master, answer a question.' The master said: 'Twofold public cases.' That person said: 'Please, master, do not answer a question.' The master also struck him. Someone asked: 'The ancients said to hide oneself in the Big Dipper, what is the meaning?' The master said: 'Seeing once is better than hearing a thousand times.' That person said: 'This saying is very popular.' The master said: 'A rat carries iron.' Someone asked: 'The ancients said that the bright ground is without a single thread, but what about mountains, rivers, and the great earth?' The master said: 'A red face is not as good as straight speech.' That person said: 'The student does not understand.' The master said: 'Ask everywhere.' Someone asked: 'What is the student's own self?' The master said: 'Riding a raft and chopping one's forehead.' That person said: 'Is it not just this?' The master said: 'Dying in vain and living in vain.' Someone asked: 'What is the meaning of dependent origination?' The master said: 'Diamond-cast iron certificate.' That person said: 'The student does not understand.' The master said: 'A sign in the bustling market.' That person said: 'In that case, walk to where the water ends and sit and watch the clouds rise.' The master said: 'Line up.' Someone asked: 'What could not be said in forty-nine years, please, master, say it.' The master said: 'Striving is not enough.' That person said: 'Thank you, master, for answering.'
話。師曰。鐵棒自看。問如何是把定乾坤眼。師曰。拈卻鼻孔。曰學人不會。師曰。一喜一悲。僧擬議。師曰苦。問如何是脫珍御服。著弊垢衣。師曰。垂手不垂手。曰乞師方便。師曰。左眼挑筋。右眼抉肉。問龍門爭進舉。那個登科。師曰。重遭點額。曰學人不會。師曰。退水藏鱗。問寂寂忘言。誰是得者。師曰。卸帽穿云去。曰如何領會。師曰。披蓑帶雨歸。曰三十年後此話大行。師曰。一場酸澀。問坐斷毗盧底人。師還接否。師曰。慇勤送別瀟湘岸。曰恁么則學人罪過。師曰。天寬地窄太愁人。僧禮拜。師曰。苦屈之詞。不妨難吐。問生死到來。如何迴避。師曰。定花板上。曰莫便是他安身立命處也無。師曰。符到奉行。上堂。僧問。如何是吹毛劍。師曰苦。曰還許學人用也無。師噓一噓。乃曰。大眾前共相酬唱。也須是個漢始得。若也未有奔流度刃底眼。不勞拈出。所以道。如大火聚。近著即燎卻面門。亦如按太阿寶劍。衝前即喪身失命。乃曰。太阿橫按祖堂寒。千里應須息萬端。莫待冷光輕閃爍。復云看看。便下座。上堂。僧問。如何是維摩一默。師曰。寒山訪拾得。曰恁么則入不二之門。師噓一噓。復曰。維摩大士去何從。千古令人望莫窮。不二法門休更問。夜來明月上孤峰。乃曰。七月七日復相見耳。
至期。盥沐攝衣。北首而逝。塔全身於寺之西塢。賜明覺大師。
德山遠法嗣
興元府大中仁辯禪師
僧問。如何是焦崖境。師云。庭前寒柏老。祖意不西來。僧云。如何是境中人。師云。胡僧深碧眼。跣足躡階行。
益州菩提桂芳禪師
僧問。諸佛出世。梵王前引。帝釋后隨。和尚出世。有何祥瑞。師曰。三春萬象妍。僧云。學人未曉。師曰。溪花紅似錦。岸柳綠如藍。僧云。便恁么去時如何。師曰。未曾騎竹馬。切忌跨金龍。
大鑒下第十一世
谷隱聰法嗣
彭州永福院延照禪師
僧問。如何是彭州境。師曰。人馬合雜。僧以手作拽弓勢。師拈棒。僧擬議。師便打。
果州永慶光普禪師
初問谷隱。古人道。來日大悲院裡有齋。意旨如何。曰日出隈陽坐。天寒不舉頭。師入室次。隱曰。適來因緣。汝作么生會。師曰。會則途中受用。不會則世諦流佈。曰未在更道。師拂袖便出。住后僧問。如何是佛法大意。師曰。蜀地用鑌鐵。
葉縣省法嗣
䦹邡方水禪師
示眾云。方水潭中鱉鼻蛇。擬心相向便揄揶。何人拔得蛇頭出。(請續後句)二百年後。大隋元靖長老著語云。方水潭中鱉鼻蛇。圓悟勤著語云。雲門糊餅趙州茶。瞎
【現代漢語翻譯】 現代漢語譯本： 到期后，沐浴更衣，面朝北方去世，在寺廟西邊的山塢建塔安葬全身。朝廷賜號明覺大師。
德山遠（Deshan Yuan）的法嗣
興元府（Xingyuan Fu）大中仁辯禪師（Dazhong Renbian Chanshi）
僧人問：『什麼是焦崖的境界？』禪師說：『庭前的寒柏已經老了，祖師的禪意沒有從西方傳來。』僧人問：『什麼是境界中的人？』禪師說：『胡地的僧人有著深邃碧藍的眼睛，光著腳走在臺階上。』
益州（Yizhou）菩提桂芳禪師（Putiguaifang Chanshi）
僧人問：『諸佛出世時，梵天王（Brahma）在前面引導，帝釋天（Indra）在後面跟隨，和尚您出世時，有什麼祥瑞？』禪師說：『三春時節萬物美好。』僧人說：『學僧不明白。』禪師說：『溪邊的花紅得像錦緞，岸邊的柳樹綠得像藍草。』僧人問：『如果就這樣領悟下去，會怎麼樣？』禪師說：『還沒騎過竹馬，千萬不要跨上金龍。』
大鑒下第十一世
谷隱聰（Guyin Cong）的法嗣
彭州（Pengzhou）永福院延照禪師（Yongfuyuan Yanzhao Chanshi）
僧人問：『什麼是彭州的境界？』禪師說：『人馬混雜。』僧人以手作出拉弓的姿勢，禪師拿起棒子，僧人猶豫，禪師就打了他。
果州（Guozhou）永慶光普禪師（Yongqing Guangpu Chanshi）
當初問谷隱（Guyin）禪師：『古人說，來日大悲院（Dabei Yuan）里有齋飯，意旨是什麼？』谷隱禪師說：『太陽從角落升起時就坐著，天氣寒冷也不抬頭。』禪師進入谷隱禪師的房間后，谷隱禪師說：『剛才的因緣，你作何理解？』禪師說：『理解了就在途中受用，不理解就在世俗中流傳。』谷隱禪師說：『還不到位，再說一遍。』禪師拂袖便出。住持后，僧人問：『什麼是佛法的大意？』禪師說：『蜀地用鑌鐵。』
葉縣省（Yexian Sheng）的法嗣
䦹邡（Pi Fang）方水禪師（Fangshui Chanshi）
禪師開示說：『方水潭中的鱉鼻蛇，稍微動念想靠近就會被嘲弄。誰能把蛇頭拔出來？』（請續後句）二百年後，大隋（Sui, 581-618）元靖長老（Yuanjing Zhanglao）續寫道：『方水潭中的鱉鼻蛇。』圓悟勤（Yuanwu Qin）續寫道：『雲門（Yunmen）的糊餅，趙州（Zhaozhou）的茶。』真是瞎說！
【English Translation】 English version: Upon reaching his appointed time, he bathed and changed his clothes, passed away facing north, and a pagoda was built to enshrine his entire body in the western塢 (wu, a small hill or mound) of the temple. He was bestowed the title 'Mingjue Dashi' (Master of Clear Enlightenment) by the court.
Dharma successor of Deshan Yuan (德山遠)
Dazhong Renbian Chanshi (大中仁辯禪師) of Xingyuan Fu (興元府)
A monk asked, 'What is the realm of Jiao Cliff?' The master said, 'The cold cypress in front of the courtyard is old, the Patriarch's intention does not come from the West.' The monk asked, 'What is the person in the realm?' The master said, 'A 胡 (Hu, non-Han) monk with deep blue eyes, walks barefoot on the steps.'
Putiguaifang Chanshi (菩提桂芳禪師) of Yizhou (益州)
A monk asked, 'When all Buddhas appear in the world, Brahma (梵王) leads the way, and Indra (帝釋) follows behind. When you, Master, appear in the world, what auspicious signs are there?' The master said, 'In the third month of spring, all things are beautiful.' The monk said, 'This student does not understand.' The master said, 'The flowers by the stream are as red as brocade, and the willows on the bank are as green as indigo.' The monk asked, 'If one goes on like this, what will happen?' The master said, 'Before you've ridden a bamboo horse, be careful not to mount a golden dragon.'
Eleventh generation under Dajian (大鑒)
Dharma successor of Guyin Cong (谷隱聰)
Yongfuyuan Yanzhao Chanshi (永福院延照禪師) of Pengzhou (彭州)
A monk asked, 'What is the realm of Pengzhou?' The master said, 'People and horses are mixed together.' The monk made a gesture of pulling a bow with his hand. The master picked up a staff. The monk hesitated, and the master struck him.
Yongqing Guangpu Chanshi (永慶光普禪師) of Guozhou (果州)
Initially, he asked Guyin (谷隱), 'The ancients said, 'Tomorrow there will be a vegetarian meal at Dabei Yuan (大悲院).' What is the meaning?' Guyin said, 'He sits when the sun rises from the corner, and does not raise his head when the weather is cold.' When the master entered Guyin's room, Guyin said, 'What do you understand about the previous cause and condition?' The master said, 'If you understand, you can use it on the way; if you don't understand, it will spread in the mundane world.' Guyin said, 'Not yet, say it again.' The master flicked his sleeves and left. After becoming abbot, a monk asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Shu (蜀, ancient name for Sichuan) uses fine iron.'
Dharma successor of Yexian Sheng (葉縣省)
Fangshui Chanshi (方水禪師) of Pi Fang (䦹邡)
The master instructed the assembly, 'The soft-shelled turtle-nosed snake in Fangshui Pool, if you try to approach it with your mind, it will mock you. Who can pull out the snake's head?' (Please continue the next sentence.) Two hundred years later, Elder Yuanjing (元靖長老) of the Great Sui (大隋, 581-618) added, 'The soft-shelled turtle-nosed snake in Fangshui Pool.' Yuanwu Qin (圓悟勤) added, 'Yunmen's (雲門) pancake, Zhaozhou's (趙州) tea.' What nonsense!'
堂遠云。摩呢噠哩吽㗶吒。丈雪醉著語云。笑指庭前一樹花。
大陽玄法嗣
惠州羅浮山顯如禪師
初到大陽。陽問。汝是甚處人。曰益州。陽曰。此去幾里。曰五千里。陽曰。你與么來。還曾踏著么。曰不曾踏著。陽曰。汝解騰空那。曰不解騰空。陽曰。爭得到者里。曰步步不迷方。通身無辨處。陽曰。汝得超方三昧邪。曰聖心不可得。三昧豈彰名。陽曰。如是如是。汝應信此。即本體全彰。理事不二。善自護持。住后僧問。如何是羅浮境。師曰。突兀侵天際。巍峨鎮海涯。曰如何是境中人。師曰。頂上白雲散。足下黑煙生。
懷安軍雲頂海鵬禪師
僧問。如何是大疑底人。師曰。畢缽巖中。面面相覷。曰如何是不疑底人。師曰。如是我聞。須彌粉碎。問祖意教意是同是別。師曰。達磨逢梁武。摩騰遇漢明。
北塔廣法嗣
荊門軍玉泉承皓禪師
眉州丹棱王氏子。依大力院出家。登具后遊方。參北塔。發明心要。得自在三昧。制犢鼻裈。書歷代祖師名字。乃曰。唯有文殊普賢較些子。且書于帶上。故叢林目為皓布裈。元豐間。首眾于襄陽谷隱。有鄉僧亦效之。師見而詬曰。汝具何道理。敢以為戲事耶。嘔血無及耳。尋于鹿門如所言而逝。張無盡奉使京西南路。就
【現代漢語翻譯】 現代漢語譯本： 堂遠說：『摩呢噠哩吽㗶吒。』丈雪醉后說道：『笑著指著庭前的一樹花。』
大陽玄的法嗣
惠州羅浮山顯如禪師
剛到大陽，大陽問：『你是哪裡人？』回答說：『益州。』大陽說：『這裡去益州幾里？』回答說：『五千里。』大陽說：『你這樣來，可曾踏著（實地）嗎？』回答說：『不曾踏著。』大陽說：『你懂得騰空嗎？』回答說：『不懂得騰空。』大陽說：『怎麼到這裡的？』回答說：『步步不迷失方向，通身沒有可以分辨的地方。』大陽說：『你得到了超方三昧（超越常規的禪定狀態）嗎？』回答說：『聖心（覺悟之心）不可得，三昧（禪定）豈能彰顯名號。』大陽說：『是這樣，是這樣。你應該相信這個。即本體完全彰顯，理（真理）事（現象）不二。好好護持。』住持后，有僧人問：『什麼是羅浮山的境界？』禪師說：『突兀地侵入天際，巍峨地鎮守海邊。』問：『什麼是境界中的人？』禪師說：『頭頂上的白雲散開，腳下升起黑色的煙。』
懷安軍雲頂海鵬禪師
僧人問：『什麼是大疑（極度懷疑）的人？』禪師說：『在畢缽巖中，面面相覷。』問：『什麼是不疑（沒有懷疑）的人？』禪師說：『如是我聞（我聽到的是這樣），須彌山（佛教宇宙觀中的中心山）粉碎。』問：『祖意（禪宗的宗旨）和教意（佛教的教義）是相同還是不同？』禪師說：『達磨（菩提達摩）遇到梁武帝（南朝梁的皇帝，502-549），摩騰（迦葉摩騰）遇到漢明帝（東漢的皇帝，57-75）。』
北塔廣的法嗣
荊門軍玉泉承皓禪師
眉州丹棱王氏的兒子。依大力院出家。受戒后遊歷四方，參拜北塔，發明心要，得到自在三昧（自由自在的禪定狀態）。製作犢鼻裈（一種短褲），在上面寫歷代祖師的名字，於是說：『只有文殊（文殊菩薩）普賢（普賢菩薩）稍微好一些。』並且寫在腰帶上。所以叢林中人稱他為皓布裈。元豐（北宋神宗年號，1078-1085）年間，在襄陽谷隱寺首眾。有鄉下的僧人也效仿他。禪師看見后責罵說：『你有什麼道理，敢拿這個當兒戲？』嘔血也來不及了。不久在鹿門如他所說的那樣去世。張無盡奉命出使京西南路，就
【English Translation】 English version: Tang Yuan said: 'Mani Dari Hum Phet.' Zhang Xue, drunk, said: 'Smiling, he points to a tree of flowers in front of the courtyard.'
Successor of Dayang Xuan
Chan Master Xianru of Mount Luofu in Huizhou
Upon arriving at Dayang, Dayang asked: 'Where are you from?' He replied: 'Yizhou.' Dayang said: 'How many miles is it from here?' He replied: 'Five thousand miles.' Dayang said: 'Having come this way, have you ever stepped on (solid ground)?' He replied: 'I have never stepped on it.' Dayang said: 'Do you understand levitation?' He replied: 'I do not understand levitation.' Dayang said: 'How did you get here?' He replied: 'Step by step, without losing direction, the whole body has nowhere to distinguish.' Dayang said: 'Have you attained the Samadhi (state of meditative consciousness) of Transcendence?' He replied: 'The Sacred Heart (heart of enlightenment) cannot be obtained, how can Samadhi (meditative state) manifest a name?' Dayang said: 'So it is, so it is. You should believe this. That is, the original substance is fully manifested, principle (truth) and phenomenon (events) are not two. Take good care of it.' After residing there, a monk asked: 'What is the realm of Mount Luofu?' The Chan Master said: 'Abruptly invading the sky, towering and guarding the sea.' Asked: 'What is the person in the realm?' The Chan Master said: 'The white clouds on the head scatter, and black smoke rises under the feet.'
Chan Master Haipeng of Yunding in Huai'an Army
A monk asked: 'What is a person of great doubt (extreme doubt)?' The Chan Master said: 'In the Bi Po Rock, facing each other.' Asked: 'What is a person without doubt (no doubt)?' The Chan Master said: 'Thus have I heard, Mount Sumeru (the central mountain in Buddhist cosmology) is shattered.' Asked: 'Are the ancestral intention (the purpose of Zen) and the teaching intention (the doctrine of Buddhism) the same or different?' The Chan Master said: 'Bodhidharma (Bodhidharma) met Emperor Wu of Liang (Emperor of the Southern Dynasty Liang, 502-549), Kasyapa Matanga (Kasyapa Matanga) met Emperor Ming of Han (Emperor of the Eastern Han, 57-75).'
Successor of Guang of Beita
Chan Master Chenghao of Yuquan in Jingmen Army
The son of the Wang family of Danleng in Meizhou. He left home at Dali Temple. After receiving the precepts, he traveled around, visited Beita, discovered the essentials of the mind, and attained the Samadhi (state of meditative consciousness) of Freedom. He made a犢鼻裈 (a type of shorts) and wrote the names of the ancestral masters of the past dynasties on it, and then said: 'Only Manjusri (Manjusri Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva) are slightly better.' And wrote it on the belt. Therefore, people in the monastic community called him Hao Bukun. During the Yuanfeng period (reign title of Emperor Shenzong of the Northern Song Dynasty, 1078-1085), he was the head of the congregation in Guyin Temple in Xiangyang. A monk from the countryside also imitated him. The Chan Master saw it and scolded: 'What reason do you have to dare to make a joke of this?' It was too late to vomit blood. Soon after, he passed away in Lumen as he said. Zhang Wujin was ordered to be an envoy to Jingxi South Road, then
謁之。致開法于郢州大陽。時谷隱主者。私為之喜。師受請升座曰。某在谷隱十年。不曾飲谷隱一滴水。嚼穀隱一粒米。汝若不會。來大陽。為汝說破。攜拄杖下座。傲然而去。尋遷玉泉。有示眾曰。一夜雨霶烹。打倒葡萄棚。知事頭首行者人力。拄底拄。撐底撐。撐撐拄拄到天明。依舊可憐生。自讚。粥稀後坐。床窄先臥。耳聵愛高聲。眼昏宜字大。冬至示眾曰。晷運推移。布裈赫赤。莫怪不洗。無來換替。僧入室次。狗子在室中。師叱一聲。狗便出去。師曰。狗卻會。你卻不會。師示寂。門人圍繞。師笑曰。吾年八十一。老死舁尸出。兒郎齊著力。一年三百六十日。言畢而逝。
雪竇顯法嗣
修撰曾會居士
幼與明覺同舍。及冠異途。天禧間。公守池州。一日會於景德寺。公遂引中庸大學。參以楞嚴符宗門語句。質明覺。覺曰。者個尚不與教乘合。況中庸大學邪。學士要徑捷理會此事。乃彈指一下曰。但恁么薦取。公于言下領旨。天聖初。公守四明。以書幣迎師補雪竇。既至。公曰。某近與清長老。商量趙州勘婆子話。未審端的有勘破處也無。覺曰。清長老道個甚麼。公曰。又與么去也。覺曰。清長老且放過一著。學士還知天下衲僧出者婆子圈䙡不得么。公曰。者里別有個道處。趙州若不勘破
【現代漢語翻譯】 現代漢語譯本 （僧人）去拜訪他，在郢州大陽弘揚佛法。當時谷隱的主持，私下裡為他感到高興。禪師應邀升座說法：『某在谷隱住了十年，不曾飲谷隱一滴水，嚼穀隱一粒米。你們如果不會，來大陽，我為你們說破。』說完，拿著拄杖下座，傲然而去。不久遷往玉泉。有一次對大眾開示說：『一夜雨滂沱，打倒葡萄棚。知事、頭首、行者、人力，拄的拄，撐的撐。撐撐拄拄到天明，依舊可憐生。』又自我讚頌：『粥稀後坐，床窄先臥。耳聾愛高聲，眼花宜字大。』冬至時對大眾開示說：『日影推移，布褲衩鮮紅。莫怪不洗，沒有來換的。』僧人入室請教時，狗在室內。禪師呵斥一聲，狗就出去了。禪師說：『狗卻會，你卻不會。』禪師將要圓寂時，門人圍繞。禪師笑著說：『我年八十一，老死抬尸出。兒郎齊著力，一年三百六十日。』說完就去世了。
雪竇顯（Xuedou Xian）的法嗣
修撰曾會居士
年幼時與明覺（Mingjue）同住。成年後各奔前程。天禧年間（1017-1021），曾會公鎮守池州。一日在景德寺相遇。曾會公就引用《中庸》、《大學》，並參照《楞嚴經》的語句和禪宗的語句，嚮明覺請教。明覺說：『這個尚且不符合佛教的教義，更何況《中庸》、《大學》呢？學士要快速理解這件事，就彈指一下說：『只要這樣領會。』曾會公在言下領悟了旨意。天聖初年（1023），曾會公鎮守四明，用書信和禮物迎接禪師來雪竇寺。禪師到達后，曾會公說：『我最近與清長老，商量趙州（Zhaozhou）勘婆子（Popo）的話，不知道到底有沒有勘破的地方。』明覺說：『清長老說了些什麼？』曾會公說：『又是這樣過去了。』明覺說：『清長老且放過一著。學士難道不知道天下禪僧都逃不出那個婆子的圈套嗎？』曾會公說：『這裡別有一番道理。趙州如果不勘破』
【English Translation】 English version （The monk） visited him and propagated the Dharma in Dayang, Yingzhou. At that time, the abbot of Guyin was secretly pleased for him. The Chan master accepted the invitation and ascended the seat, saying: 'I have lived in Guyin for ten years, never drinking a drop of water from Guyin, nor chewing a grain of rice from Guyin. If you don't understand, come to Dayang, and I will explain it to you.' After speaking, he descended from the seat with his staff, and left proudly. Soon after, he moved to Yuquan. Once, he gave a public instruction, saying: 'A night of heavy rain knocked down the grape trellis. The stewards, leaders, workers, and laborers, those who can prop, prop; those who can support, support. Propping and supporting until dawn, still pitifully alive.' He also praised himself: 'Sit late when the porridge is thin, sleep first when the bed is narrow. Love loud voices when deaf, prefer large characters when eyes are dim.' On the winter solstice, he gave a public instruction, saying: 'The shadow of the sun shifts, the cloth pants are bright red. Don't blame me for not washing them, there's no one to replace them.' When a monk entered the room for instruction, a dog was in the room. The Chan master scolded, and the dog went out. The Chan master said: 'The dog understands, but you don't.' When the Chan master was about to pass away, his disciples surrounded him. The Chan master smiled and said: 'I am eighty-one years old, I will die of old age and be carried out. Children, put in your effort together, three hundred and sixty days a year.' After speaking, he passed away.
Dharma heir of Xuedou Xian (雪竇顯)
Layman Zeng Hui (曾會), Compiler of Imperial Edicts
In his youth, he lived with Mingjue (明覺). After adulthood, they went their separate ways. During the Tianxi period (1017-1021), Lord Zeng guarded Chizhou. One day, they met at Jingde Temple. Lord Zeng then quoted 'The Doctrine of the Mean' and 'The Great Learning', and referred to the verses of the Shurangama Sutra and the sayings of the Zen school, to ask Mingjue for instruction. Mingjue said: 'This is not even in accordance with the teachings of Buddhism, let alone 'The Doctrine of the Mean' and 'The Great Learning'?' The scholar, wanting to quickly understand this matter, snapped his fingers and said: 'Just understand it like this.' Lord Zeng understood the meaning in his words. At the beginning of the Tiansheng period (1023), Lord Zeng guarded Siming, and welcomed the Chan master to Xuedou Temple with letters and gifts. After the Chan master arrived, Lord Zeng said: 'I recently discussed the story of Zhaozhou (趙州) examining the old woman (婆子) with Elder Qing, I don't know if there is any place that has been thoroughly examined.' Mingjue said: 'What did Elder Qing say?' Lord Zeng said: 'It's gone like that again.' Mingjue said: 'Elder Qing let it go for the time being. Does the scholar not know that all the Zen monks in the world cannot escape the old woman's trap?' Lord Zeng said: 'There is another reason here. If Zhaozhou does not examine thoroughly'
婆子。一生受屈。覺曰。勘破了也。公大笑。
延慶榮法嗣
廬山圓通居訥祖印禪師
梓州蹇氏子。生而英特。讀書過目成誦。十一出家。十七試法華得度。受具后肄業講肆。耆年多下之。會禪者南遊回。力勉其行。於是遍參荊楚間。迄無所得。至襄州洞山。留止十年。因讀華嚴論有省。后游廬山。道價日起。由歸宗而遷圓通。仁廟聞其名。皇祐初。詔住十方凈因禪院。師稱目疾不能奉詔。有旨令舉自代。遂舉大覺璉應詔。及引對。問佛法大意。稱旨。天下賢師知人也。僧問。祖剎重興時如何。師曰。人在破頭山。曰一朝權在手。師便打。
梁山巖法嗣
鼎州梁山善冀禪師
僧問。撥塵見佛時如何。師曰。莫眼華。問和尚幾時成佛。師曰。且莫壓良為賤。曰為甚麼不肯承當。師曰。好事不如無。師頌魯祖面壁曰。魯祖三昧最省力。才見僧來便面壁。若是知心達道人。不在揚眉便相悉。
大鑒下第十二世
瑯玡覺法嗣
江州歸宗可宣禪師
漢州人。壯為僧。即出峽依瑯玡。一語忽投。群疑頓息。瑯玡可之。未幾令分座。凈空居士郭功甫。過門問道。與厚。及師領歸宗時。功甫任南昌尉。俄郡守恚師不為禮。窘甚。遂作書寄功甫曰。某世緣尚有六年。奈州
【現代漢語翻譯】 現代漢語譯本 老婦人一生都在受委屈。覺禪師說：『我已經看破了。』公大笑。
延慶榮的法嗣
廬山圓通居訥（居訥：人名）祖印禪師
他是梓州蹇氏的兒子，生來就聰明特異，讀書過目不忘。十一歲出家，十七歲通過法華經的考試而得度。受具足戒后，專心研究講習經論，年長的學僧大多不如他。適逢有禪者從南方遊歷歸來，極力勸勉他參禪修行。於是他遍參荊楚一帶的禪師，最終一無所得。到達襄州洞山後，在那裡住了十年。因為讀《華嚴論》而有所領悟。後來遊歷廬山，他的聲望日益增長，由歸宗寺遷往圓通寺。仁宗皇帝聽到他的名聲，皇祐初年（1049年），下詔讓他住持十方凈因禪院。禪師稱自己眼疾不能奉詔，皇帝下旨讓他推舉一人代替自己，於是他推舉大覺璉（大覺璉：人名）應詔。等到大覺璉被引見時，皇帝問他佛法大意，大覺璉的回答很合皇帝的心意。天下賢士都認為禪師很會識人。有僧人問：『祖師的寺廟重新興盛時會是怎樣一番景象？』禪師說：『人在破頭山。』僧人說：『一旦大權在手呢？』禪師便打了他。
梁山巖的法嗣
鼎州梁山善冀（善冀：人名）禪師
有僧人問：『撥開塵埃見到佛時會是怎樣？』禪師說：『不要眼花繚亂。』問：『和尚您什麼時候成佛？』禪師說：『暫且不要壓良為賤。』問：『為什麼不肯承擔呢？』禪師說：『好事不如無。』禪師作頌讚魯祖面壁：『魯祖的三昧最省力，才見僧人來就面壁。若是知心達道的，不用揚眉便能心領神會。』
大鑒下第十二世
瑯玡覺的法嗣
江州歸宗可宣（可宣：人名）禪師
他是漢州人。成年後出家為僧，隨即出峽前往依止瑯玡禪師。一句話忽然投機，所有的疑惑頓時消散。瑯玡禪師認可了他，不久就讓他分座說法。凈空居士郭功甫（郭功甫：人名），路過寺門問道，與禪師交情深厚。等到禪師主持歸宗寺時，郭功甫擔任南昌尉。不久郡守因為禪師不向他行禮而惱怒，使禪師非常為難。於是禪師寫信寄給郭功甫說：『我塵世的緣分還有六年，無奈州
【English Translation】 English version An old woman had suffered injustice all her life. The Zen master Jue said, 'I have seen through it.' The Duke laughed loudly.
Successor of Yanqing Rong
Zen Master Zuyin of Yuantong Temple on Mount Lu, under Ju Ne (Ju Ne: name)
He was the son of the Jian family of Zizhou, born intelligent and extraordinary, able to memorize anything he read. He left home at the age of eleven and was ordained at seventeen after passing the Lotus Sutra examination. After receiving the full precepts, he devoted himself to studying and lecturing on the scriptures, surpassing most of the older monks. When a Chan practitioner returned from traveling in the south, he strongly encouraged him to practice Chan. So he visited Chan masters in the Jing and Chu regions, but ultimately gained nothing. Arriving at Dongshan in Xiangzhou, he stayed there for ten years. He had an awakening after reading the Avatamsaka Sutra. Later, he traveled to Mount Lu, and his reputation grew daily. He moved from Guizong Temple to Yuantong Temple. Emperor Renzong heard of his name and, in the early years of the Huangyou era (1049), issued an edict ordering him to reside at the Shifang Jingyin Chan Monastery. The Zen master claimed that he had an eye disease and could not accept the edict. The emperor ordered him to recommend someone to replace him, so he recommended Dajue Lian (Dajue Lian: name) to respond to the edict. When Dajue Lian was presented to the emperor, the emperor asked him about the main idea of the Buddha-dharma, and Dajue Lian's answer pleased the emperor. All the wise men in the world knew that the Zen master was good at recognizing people. A monk asked, 'What will it be like when the ancestral temple is rebuilt and flourishing?' The Zen master said, 'The person is on Potou Mountain.' The monk said, 'What about once the power is in hand?' The Zen master then struck him.
Successor of Liangshan Yan
Zen Master Shanji of Liangshan Temple in Dingzhou (Shanji: name)
A monk asked, 'What is it like when one sees the Buddha after clearing away the dust?' The Zen master said, 'Don't be dazzled.' Asked, 'When will you become a Buddha, Master?' The Zen master said, 'Don't oppress the good to make them base.' Asked, 'Why don't you acknowledge it?' The Zen master said, 'Good things are better left undone.' The Zen master composed a verse praising Patriarch Lu facing the wall: 'Patriarch Lu's samadhi is the most effortless, as soon as he sees a monk coming, he faces the wall. If one is a kindred spirit who understands the Way, they will understand each other without raising an eyebrow.'
Twelfth Generation under Dajian
Successor of Langye Jue
Zen Master Kexuan of Guizong Temple in Jiangzhou (Kexuan: name)
He was a native of Hanzhou. He became a monk as an adult and immediately went out of the gorge to rely on Langye Zen Master. One sentence suddenly clicked, and all doubts vanished. Langye Zen Master approved of him and soon had him share the seat to teach. The lay Buddhist Jingkong, Guo Gongfu (Guo Gongfu: name), passed by the temple gate and asked about the Way, becoming close to the Zen master. When the Zen master took charge of Guizong Temple, Guo Gongfu was serving as the magistrate of Nanchang. Soon, the prefect was angered because the Zen master did not pay him respects, making things very difficult for the Zen master. So the Zen master wrote a letter to Guo Gongfu saying, 'My worldly fate still has six years left, but the prefecture'
主抑逼。當棄餘喘。託生公家。愿無見阻。功甫閱書驚喜。且頷之。中夜其妻夢間。見師入其寢。失聲曰。此不是和尚來處。功甫撼而問之。妻詳以告。呼燈取書示之。相笑不已。遂孕。及生乃名宣老。期年記問如昔。至三歲。白雲端禪師抵其家。始見之曰。吾侄來也。云曰。與和尚相別幾年。宣倒指曰。四年矣。云曰。甚處相別。曰白蓮莊上。云曰。以何為驗。曰爹爹媽媽明日請和尚齋。忽聞推車聲。云問。門外是甚麼聲。宣以手作推車勢。云曰。過後如何。曰平地兩條渠。果六週無疾而逝。
浮山遠法嗣
荊門軍玉泉謂芳禪師
僧問。從上諸聖。以何法示人。師拈起拄杖。僧曰。學人不會。師曰。兩手分付。僧擬議。師便打。
稱心倧法嗣
彭州慧日堯禪師
僧問。古者道。我有一句。待無舌人解語。卻向汝道。未審意旨如何。師曰。無影樹下好商量。僧禮拜。師曰。瓦解冰消。
大鑒下第十三世
雙峯迴法嗣
閬州光國文贊禪師
僧問。不二之法。請師速道。師曰領。曰恁么則人人有分也。師曰了。曰錦屏天下少。光國世間稀。師曰退。
玉泉謂芳法嗣
安州延福智興禪師
西川人。出家受具后。即造玉泉芳禪師法席。發明
【現代漢語翻譯】 現代漢語譯本： 他主要受到業力的壓迫。應當放棄剩餘的喘息，託生到官宦人家，希望不要遇到阻礙。功甫閱讀書信后又驚又喜，並且點頭同意。半夜裡他的妻子在睡夢中，看見這位禪師進入她的臥室，失聲說：『這裡不是和尚該來的地方。』功甫搖醒她詢問緣由，妻子詳細地告訴了他。他點亮燈取來書信給她看，兩人相視而笑。於是她懷孕了，等到孩子出生后就給他取名叫宣老。孩子滿週歲時，記憶和提問能力就像以前一樣。到三歲時，白雲端禪師來到他家，第一次見到他就說：『我的侄兒來了。』宣老說：『與和尚分別幾年了？』宣老倒著手指說：『四年了。』白雲端禪師說：『在什麼地方分別的？』宣老說：『白蓮莊上。』白雲端禪師說：『用什麼來驗證？』宣老說：『爹爹媽媽明天請和尚齋飯。』忽然聽到推車的聲音，白雲端禪師問：『門外是什麼聲音？』宣老用手做出推車的姿勢。白雲端禪師說：『過後會怎麼樣？』宣老說：『平地兩條渠。』果真在六週歲時無疾而終。
浮山遠（Fushan Yuan）的法嗣
荊門軍玉泉謂芳禪師（Jingmen Jun Yuquan Weifang Chanshi）
有僧人問：『從前的諸位聖人，用什麼法來開示世人？』禪師拿起拄杖。僧人說：『學僧不明白。』禪師說：『兩手交付給你。』僧人想要思量，禪師就打了他。
稱心倧（Chenxin Zong）的法嗣
彭州慧日堯禪師（Pengzhou Huiri Yao Chanshi）
有僧人問：『古人說：我有一句話，等待沒有舌頭的人來解說，然後才告訴你。不知道這句話的意義是什麼？』禪師說：『在無影樹下好好商量。』僧人禮拜。禪師說：『瓦解冰消。』
大鑒（Dajian）門下第十三世
雙峯迴（Shuangfeng Hui）的法嗣
閬州光國文贊禪師（Langzhou Guangguo Wenzan Chanshi）
有僧人問：『不二之法，請禪師快速說出來。』禪師說：『領會。』僧人說：『這樣說來，人人都有份了？』禪師說：『了結。』僧人說：『錦屏山（Jinping Mountain）天下少有，光國禪師世間稀有。』禪師說：『退下。』
玉泉謂芳（Yuquan Weifang）的法嗣
安州延福智興禪師（Anzhou Yanfu Zhixing Chanshi）
是西川人。出家受戒后，就前往玉泉芳禪師（Yuquan Fang Chanshi）的座下，開悟佛法。
【English Translation】 English version: He was mainly oppressed by karma. He should abandon his remaining breaths and be reborn into an official's family, hoping not to encounter obstacles. Gongfu was surprised and delighted after reading the letter, and nodded in agreement. In the middle of the night, his wife saw the Chan master entering her bedroom in a dream and exclaimed, 'This is not a place for monks to come.' Gongfu shook her awake and asked her the reason, and his wife told him in detail. He lit the lamp and took the letter to show her, and they smiled at each other. Then she became pregnant, and when the child was born, he was named Xuanlao. When the child was one year old, his memory and questioning ability were as before. When he was three years old, Chan Master Baiyunduan (Baiyunduan Chanshi) came to his house and said when he first saw him, 'My nephew has come.' Xuanlao said, 'How many years have we been apart from the Chan master?' Xuanlao counted backwards on his fingers and said, 'Four years.' Chan Master Baiyunduan said, 'Where did we part?' Xuanlao said, 'At Bailianzhuang (White Lotus Village).' Chan Master Baiyunduan said, 'What is the proof?' Xuanlao said, 'Daddy and Mommy will invite the Chan master to a vegetarian meal tomorrow.' Suddenly, the sound of a cart was heard, and Chan Master Baiyunduan asked, 'What is that sound outside the door?' Xuanlao made a gesture of pushing a cart with his hands. Chan Master Baiyunduan said, 'What will happen afterwards?' Xuanlao said, 'Two ditches on flat ground.' Indeed, he died without illness at the age of six.
Lineage of Fushan Yuan
Chan Master Weifang of Yuquan in Jingmen Army
A monk asked, 'What Dharma did the past sages use to instruct people?' The master picked up his staff. The monk said, 'This student does not understand.' The master said, 'Entrust it to you with both hands.' The monk hesitated, and the master struck him.
Lineage of Chenxin Zong
Chan Master Yao of Huiri in Pengzhou
A monk asked, 'The ancients said, "I have a saying, waiting for a person without a tongue to interpret it, and then I will tell you." What is the meaning of this saying?' The master said, 'It is good to discuss under the shadowless tree.' The monk bowed. The master said, 'The tiles crumble and the ice melts.'
The thirteenth generation under Dajian
Lineage of Shuangfeng Hui
Chan Master Wenzan of Guangguo in Langzhou
A monk asked, 'The Dharma of non-duality, please tell me quickly, Master.' The master said, 'Understand.' The monk said, 'In that case, everyone has a share?' The master said, 'Conclude.' The monk said, 'Jinping Mountain is rare in the world, and Chan Master Guangguo is rare in the world.' The master said, 'Retreat.'
Lineage of Yuquan Weifang
Chan Master Zhixing of Yanfu in Anzhou
He was from Xichuan. After leaving home and receiving the precepts, he went to the seat of Chan Master Fang of Yuquan and enlightened to the Dharma.
心地。初住漸源。次遷黃梅龍華。𣆶住延福。師語不談玄。行不修潔。身不稟儀。眾不喜見。逝后靈異不測。報應如響。緇素追仰遺體塑飾。祈禱尤盛。
芙蓉楷法嗣
鄧州丹霞子淳禪師
劍州賈氏子。弱冠為僧。徹證於芙蓉之室。上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。肇法師恁么道。祇解指蹤話跡。且不能拈示於人。丹霞今日擘開宇宙。打破形山。為諸人拈出。具眼者辨取。以拄杖卓一下曰。還見么。鷺鷥立雪非同色。明月蘆花不似他。上堂。舉德山示眾曰。我宗無語句。實無一法與人。德山恁么說話。可謂是祇知入草求人。不覺通身泥水。子細觀來。祇具一隻眼。若是丹霞則不然。我宗有語句。金刀剪不開。深深玄妙旨。玉女夜懷胎。上堂。亭亭日午猶虧半。寂寂三更尚未圓。六戶不曾知暖意。往來常在月明前。上堂。寶月流輝。澄潭布影。水無蘸月之意。月無分照之心。水月兩忘。方可稱斷。所以道。昇天底事直須飏卻。十成底事直須去卻。擲地金聲。不須回顧。若能如是。始解向異類中行。諸人到者里。還相委悉么。良久曰。常行不舉人間步。披毛戴角混塵泥。僧問。牛頭未見四祖時如何。師曰。金菊乍開蜂競采。曰見后如何。師曰。苗枯花謝了無依。宣和己亥春示寂。塔全
【現代漢語翻譯】 現代漢語譯本
心地（指人的心性）。最初住在漸源，後來遷到黃梅龍華，又住在延福。這位禪師說話不談玄理，行為不注重外表的清凈，儀容也不講究威儀，所以大家都不喜歡見到他。但他去世后，卻顯現出不可思議的靈異，應驗如回聲一般迅速。僧人和俗人都追思仰慕他，為他塑造遺像，祈禱的人非常多。
芙蓉楷禪師的法嗣
鄧州丹霞子淳禪師
是劍州賈氏之子。年輕時出家為僧，在芙蓉道楷禪師的門下徹底開悟。上堂說法時說：『乾坤之內，宇宙之間，有一件寶貝，隱藏在形山之中。』肇法師（僧肇）這樣說，只是解釋了軌跡，卻不能親自拿出來給大家看。我丹霞今天劈開宇宙，打破形山，為大家拈出這件寶貝，有眼力的人自己辨認。』用拄杖敲了一下，說：『還看見了嗎？鷺鷥站在雪地裡，顏色並非相同；明月照在蘆花上，景象也不相似。』上堂說法時，舉德山宣鑒禪師的開示說：『我宗門沒有語句，實在沒有一法可以給人。』德山這樣說話，可以說是隻知道在草叢中找人，卻不覺得自己滿身泥水。仔細看來，也只具一隻眼。如果是丹霞，就不會這樣。我宗門有語句，像金刀也剪不開，蘊含深深的玄妙旨意，如同玉女夜裡懷胎。』上堂說法時說：『亭亭正午，太陽還虧缺一半；寂寂三更，月亮尚未圓滿。六戶（指眼、耳、鼻、舌、身、意）不曾知道溫暖的意味，來來往往總是在月亮照耀之前。』上堂說法時說：『寶月流淌光輝，澄澈的潭水映布月影，水沒有想要沾取月亮的意思，月亮也沒有想要分別照耀的心。水和月兩相忘卻，才可以稱為斷絕。所以說，昇天的東西一定要揚棄，十成的東西一定要去除，擲地的金聲，不必再回頭顧盼。如果能夠這樣，才懂得在異類中行走。』各位到這裡，還互相瞭解嗎？』良久，說：『常常行走卻不邁人間步，披著毛戴著角混跡在塵泥中。』有僧人問：『牛頭法融禪師未見四祖道信禪師時如何？』禪師說：『金色的菊花剛剛開放，蜜蜂競相採蜜。』僧人問：『見后如何？』禪師說：『花謝苗枯，了無依靠。』宣和己亥年（1119年）春天圓寂，塔儲存完好。
【English Translation】 English version
The Mind-ground (referring to the nature of the mind). Initially resided in Jianyuan, later moved to Longhua in Huangmei, and then resided in Yanfu. This Chan master did not discuss profound theories in his speech, did not emphasize outward purity in his conduct, and did not pay attention to dignified appearance, so people did not like to see him. However, after his death, he manifested inconceivable spiritual wonders, and the responses were as swift as echoes. Monks and laypeople alike deeply admired him, sculpted his remaining form, and prayed to it with great fervor.
A Dharma Successor of Chan Master Kaimo of Furong
Chan Master Danxia Zichun of Dengzhou
He was a son of the Jia family of Jianzhou. He became a monk in his youth and attained complete enlightenment under Chan Master Daokai of Furong. In an ascending-the-hall Dharma talk, he said: 'Within the universe, between heaven and earth, there is a treasure hidden within the Form Mountain.' Dharma Master Zhao (Sengzhao) spoke in this way, merely explaining the traces and not personally presenting it to everyone. Today, I, Danxia, split open the universe and shatter the Form Mountain to present this treasure to everyone. Those with discerning eyes, recognize it for yourselves.' He struck the ground once with his staff and said: 'Do you see it? Egrets standing in the snow are not the same color; the bright moon shining on reed flowers is not similar.' In an ascending-the-hall Dharma talk, he cited the instruction of Chan Master Deshan Xuanjian, saying: 'My school has no words, truly there is no Dharma to give to people.' Deshan spoke in this way, it can be said that he only knew to seek people in the grass, unaware that he was covered in mud. Upon closer inspection, he only possessed one eye. If it were Danxia, it would not be like this. My school has words, like a golden knife that cannot cut them open, containing profound and subtle meanings, like a jade maiden conceiving a child at night.' In an ascending-the-hall Dharma talk, he said: 'The pavilion stands tall at midday, yet it is still half-deficient; the stillness of the third watch, the moon is not yet full. The six gates (referring to the eyes, ears, nose, tongue, body, and mind) have never known the meaning of warmth, constantly coming and going before the moon shines.' In an ascending-the-hall Dharma talk, he said: 'The precious moon flows with radiance, the clear pool reflects its image; the water has no intention of touching the moon, and the moon has no intention of shining separately. When water and moon are both forgotten, then it can be called severance. Therefore, it is said that things that ascend to heaven must be discarded, and things that are ten parts complete must be removed. The golden sound that is thrown to the ground, there is no need to look back. If one can be like this, then one understands how to walk among different kinds.' Do you all understand each other here?' After a long silence, he said: 'Often walking but not taking human steps, wearing fur and horns, mingling in the dust.' A monk asked: 'What was it like when Niu-t'ou Fa-jung (Niutou Farong) had not yet seen the Fourth Patriarch Daoxin?' The Chan master said: 'Golden chrysanthemums have just bloomed, and bees are competing to gather honey.' The monk asked: 'What was it like after seeing him?' The Chan master said: 'The seedlings are withered, the flowers have faded, and there is nothing to rely on.' He passed away in the spring of the Xuanhe Jihai year (1119 AD), and the pagoda is well preserved.
身於洪山之南。
洪州寶峰闡提惟照禪師
簡州李氏子。幼超邁而惡俗。一日授書。至性相近也。習相遠也。遽曰。凡聖本一體。以習故差別。我知之矣。即趯成都。師鹿苑清泰處。年十九剃染登具。泰令聽起信于大慈。師輒歸臥。泰詰之。師曰。既稱正信大乘。豈言說所能了。乃虛心遊方。謁芙蓉于大洪。嘗夜坐閣道。適風雪震薄。聞警盜者傳呼過之。隨有所得辭去。大觀中。芙蓉嬰難。師自三吳欲趨沂水。僕伕迷道。師舉杖擊之。忽大悟。嘆曰。是地非鰲山也邪。比至沂。芙蓉望而喜曰。紹隆吾宗。必子數輩矣。因留躬耕湖上累年。智證成就。出領招提。遷甘露三祖。宣知壬寅。詔補圓通。棄去。復居泐潭。上堂。古佛道。我初成正覺。親見大地眾生悉皆成正覺。又道。深固幽遠。無人能到。㘞。沒見識漢。好龍頭蛇尾。便下座。上堂。過去諸佛已入涅槃了也。汝等諸人不應追念。未來諸佛未出於世。汝等諸人不要妄想。正當今日。你是何人。參。上堂。伯夷隘。柳下惠不恭。君子不由也。二邊不立。中道不安時作么生。拈拄杖曰。鴛鴦繡出從君看。不把金針度與人。上堂。大陽門下妙唱彌高。明月堂前知音蓋寡。不免舟橫江渚。桌舉清波。唱慶堯年。和清平樂。如斯告報。普請承當。擬議之間。白
【現代漢語翻譯】 現代漢語譯本： 身處洪山之南。
洪州寶峰闡提惟照禪師
是簡州李氏之子。年幼時就超脫不凡，厭惡世俗。一天，（他）在學習書籍時，讀到『性相近也，習相遠也』（人的本性是相近的，由於後天的習染而互相遠離）。（他）突然說：『凡人和聖人本來是一體，因為習染的緣故才產生差別。我明白了！』隨即前往成都，在鹿苑清泰處拜師。十九歲時剃度受戒。清泰讓他去大慈寺聽講《起信論》。禪師卻回去睡覺。清泰責問他，禪師說：『既然稱為正信大乘，哪裡是言語所能完全理解的？』於是虛心遊歷四方，在大洪山拜見芙蓉禪師。曾經夜晚坐在閣道的走廊上，恰逢風雪交加，聽到巡邏的警衛呼喊著經過。禪師隨即有所領悟，告辭離去。大觀年間（1107-1110），芙蓉禪師遭遇困境，禪師從三吳地區想要前往沂水。僕人迷路，禪師舉起禪杖擊打他，忽然大悟。感嘆道：『這裡不是鰲山嗎？』等到到達沂水，芙蓉禪師遠遠望見他，高興地說：『能夠繼承我的宗派的，必定是你們這些人了。』於是留下禪師在湖上躬耕多年，智慧證悟成就。出來主持寺院，陞遷到甘露寺三祖殿。宣和壬寅年（1122），朝廷下詔讓他去圓通寺擔任住持，（禪師）推辭不去，又回到泐潭居住。上堂說法時說：『古佛說道，我最初成正覺時，親眼見到大地眾生全部都已成正覺。』又說：『深固幽遠，沒有人能夠到達。』啪！（禪師呵斥一聲）沒見識的傢伙！真是虎頭蛇尾。』說完便下座。上堂說法時說：『過去的諸佛已經入涅槃了。你們這些人不應該追念。未來的諸佛還沒有出現於世。你們這些人不要妄想。正當今日，你是何人？』參！（參禪）。上堂說法時說：『伯夷狹隘，柳下惠不恭敬，君子不傚法他們。』二邊不立，中道不安時，該怎麼辦？（禪師）拿起禪杖說：『鴛鴦繡出來任憑你們觀看，卻不把金針傳授給你們。』上堂說法時說：『大陽禪師門下的妙唱越來越高妙，明月堂前的知音卻很少。』不得已只好橫著船停在江邊的沙洲上，舉起桌子，撥動清澈的波浪，歌唱慶賀堯帝的年代，唱著清平樂的曲調。像這樣告訴大家，請大家普遍地承擔起來。』（如果）在擬議之間（猶豫不決），（就）白
【English Translation】 English version: Located south of Hongshan Mountain.
Chan Master Weizhao of Baofeng Chanti Monastery in Hongzhou
Was a son of the Li family from Jianzhou. He was precocious and disliked worldly customs from a young age. One day, while studying, he came across the phrase 'Human natures are similar, but habits separate them.' He suddenly said, 'Ordinary beings and sages are originally one, but differences arise due to habits. I understand!' He immediately went to Chengdu and became a disciple of Qingtai at Luyuan Monastery. At the age of nineteen, he was tonsured and received full ordination. Qingtai ordered him to listen to the Awakening of Faith at Daci Monastery, but the Master went back to sleep. Qingtai questioned him, and the Master said, 'Since it is called the Right Faith of the Great Vehicle, how can it be fully understood through words?' Thus, he humbly traveled to various places and visited Furong at Dahong Mountain. Once, he was sitting in the corridor of a pavilion at night when a snowstorm struck. He heard guards shouting as they passed by. He immediately had an awakening and took his leave. During the Daguan era (1107-1110), Furong encountered difficulties, and the Master intended to go to Yishui from the Sanwu region. The servant lost his way, and the Master struck him with his staff, suddenly achieving great enlightenment. He exclaimed, 'Is this not Mount Ao?' When he arrived at Yi, Furong saw him from afar and rejoiced, saying, 'Those who will carry on my lineage must be people like you.' Thus, he stayed and cultivated the land by the lake for many years, achieving wisdom and realization. He then took charge of a monastery and was promoted to the Third Ancestor Hall of Ganlu Monastery. In the Renyin year of Xuanhe (1122), the imperial court issued an edict appointing him as abbot of Yuantong Monastery, but he declined and returned to live at Letan. In his Dharma talk, he said, 'The ancient Buddha said, when I first attained perfect enlightenment, I personally saw that all beings on earth had already attained perfect enlightenment.' He also said, 'Deep, firm, and remote, no one can reach it.' Slap! (The Chan Master shouted) 'Ignorant fools! Truly a case of a dragon's head and a snake's tail!' Then he descended from the seat. In his Dharma talk, he said, 'The Buddhas of the past have already entered Nirvana. You should not dwell on them. The Buddhas of the future have not yet appeared in the world. You should not fantasize about them. Right now, today, who are you?' Chan! (Meditate!). In his Dharma talk, he said, 'Boyi was narrow-minded, and Liuxiahui was disrespectful; a gentleman does not follow their example.' When neither extreme is established and the Middle Way is not secure, what should be done? (The Chan Master) picked up his staff and said, 'The mandarin ducks are embroidered for you to see, but I will not give you the golden needle.' In his Dharma talk, he said, 'The wonderful singing under the gate of Dayang is becoming increasingly sublime, but the kindred spirits before the Mingyue Hall are few.' Helplessly, I must moor the boat on the sandbar by the river, raise the table, and stir the clear waves, singing to celebrate the era of Emperor Yao, singing the tune of Qingping Le. I announce this to everyone, please take it upon yourselves.' (If you) hesitate in deliberation, (then) white
云萬里。上堂。本自不生。今亦無滅。是死不得底樣子。當處出生。隨處滅盡。是活生受底規模。大丈夫漢。直須處生死流。臥荊棘林。俯仰屈伸。隨機施設。能如是也。無量方便。莊嚴三昧。大解脫門。蕩然頓開。其或未然。無量煩惱。一切塵勞。嶽立面前。塞卻古路。上堂。古人道。惰肢體。黜聰明。離形去智。同於大通。正當恁么時。且道是甚麼人。刪詩書。定禮樂。還委悉么。禮云禮云。玉帛云乎哉。樂云樂云。鐘鼓云乎哉。問承師有言。云黯黯處獨秀峰挺出。月朦朧里泐潭水光生。豈不是寶峰境。師曰。若是寶峰境。憑君子細看。曰如何是境中人。師曰。看取令行時。曰祇如承言須會宗。勿自立規矩。如何是和尚宗。師曰。須知云外千峰上。別有靈松帶露寒。值雪。僧問。祖師西來即不問。時節因緣事若何。師曰。一片兩片三四片。落在眼中猶不薦。建炎二年正月七日示寂。阇維得設利如珠琲。舌齒不壞。塔于寺之西峰。
錦江禪燈卷第三 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第四
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第十三世
芙蓉楷法嗣
襄州石門元易禪師
潼川稅氏子。上堂。十方同
【現代漢語翻譯】 現代漢語譯本 云萬里禪師上堂開示：本來就沒有產生，現在也不會消滅，這是無法被死亡所束縛的樣子。在當下之處出生，又在任何地方滅盡，這是活生生的受用規模。大丈夫漢，就應當身處生死流中，安臥荊棘叢林，或俯或仰，或屈或伸，隨機應變，施設教化。能夠做到這樣，無量的方便法門，莊嚴的禪定，以及大解脫之門，就會豁然頓開。如果不能這樣，無量的煩惱，一切的塵勞，就會像山嶽一樣聳立在你的面前，堵塞住通往真理的道路。 上堂開示：古人說，『放鬆肢體，摒棄聰明，離開形體，去除智慧，與大通（指佛性）相同。』正在這樣的時候，且說這是什麼人？刪減《詩經》、《尚書》，制定禮儀和樂章，還完全明白嗎？《禮記》所說的禮，難道只是玉帛之類的東西嗎？《樂經》所說的樂，難道只是鐘鼓之類的聲音嗎？』 有僧人問：『聽聞師父您說過，在昏暗的地方，只有獨秀峰挺拔而出；在朦朧的月色下，泐潭的水面閃耀著光芒。這難道不是寶峰寺的境界嗎？』禪師說：『如果是寶峰寺的境界，就請你仔細地看。』僧人問：『如何是境界中的人？』禪師說：『看取號令施行之時。』僧人說：『如果像您所說，需要領會宗旨，不要自己設立規矩，那麼什麼是和尚您的宗旨呢？』禪師說：『要知道云外千峰之上，另有充滿靈氣的松樹帶著寒冷的露珠。』 適逢下雪，有僧人問：『祖師西來（Bodhidharma's arrival from the West）的意義暫且不問，時節因緣（the conditions and timing）的事情又如何呢？』禪師說：『一片兩片三四片，雪花落在眼中你仍然不明白。』建炎二年（1128）正月七日圓寂，火化后得到舍利（śarīra）如珍珠一般，舌頭和牙齒沒有損壞，建塔于寺廟的西峰。 《錦江禪燈》卷第三 卍新續藏第 85 冊 No. 1590 《錦江禪燈》 《錦江禪燈》卷第四 昭覺丈雪、通醉 輯 紹興幻庵、胡升猷 訂 大鑒下第十三世 芙蓉楷法嗣 襄州石門元易禪師 潼川稅氏之子。上堂開示：十方世界共同...
【English Translation】 English version Zen Master Yun Wanli, in his Dharma talk, said: 'Originally there is no birth, and now there is no extinction. This is the state that cannot be bound by death. Born in the present moment, extinguished in every place, this is the living scale of experience. A great hero should be in the stream of birth and death, lying in a thicket of thorns, sometimes bowing, sometimes looking up, sometimes bending, sometimes stretching, adapting and applying teachings according to circumstances. If you can do this, immeasurable expedient means, the solemn samādhi (concentration), and the great gate of liberation will be suddenly opened. If not, immeasurable afflictions and all the dust of labor will stand like mountains before you, blocking the ancient path.' In his Dharma talk, he said: 'The ancients said, 'Relax the limbs, discard cleverness, leave the form, remove wisdom, and be the same as the Great Thoroughfare (referring to Buddha-nature).' At just such a time, tell me, who is this person? Who edited the 'Book of Poetry' and the 'Book of Documents', and established rites and music? Do you fully understand? The 'Book of Rites' speaks of rites, but are they merely things like jade and silk? The 'Book of Music' speaks of music, but are they merely the sounds of bells and drums?' A monk asked: 'I have heard you say that in a dim place, only the Peak of Solitary Excellence stands tall; in the hazy moonlight, the waters of Litan shine. Isn't this the realm of Baofeng Temple?' The Zen master said: 'If it is the realm of Baofeng Temple, then please look carefully.' The monk asked: 'What is a person within that realm?' The Zen master said: 'See when the orders are carried out.' The monk said: 'If, as you say, one needs to understand the principle and not establish one's own rules, then what is your, the abbot's, principle?' The Zen master said: 'You must know that beyond the thousand peaks outside the clouds, there are other spiritual pines bearing cold dew.' It was snowing, and a monk asked: 'I won't ask about the meaning of Bodhidharma's arrival from the West, but what about the matter of conditions and timing?' The Zen master said: 'One flake, two flakes, three or four flakes, falling into your eyes and you still don't understand.' He passed away on the seventh day of the first month of the second year of Jianyan (1128), and after cremation, his śarīra (relics) were like pearls, and his tongue and teeth were not damaged. A pagoda was built on the west peak of the temple. 'Jinjiang Zen Lamp', Volume Three 卍 New Continued Collection, Volume 85, No. 1590, 'Jinjiang Zen Lamp' 'Jinjiang Zen Lamp', Volume Four Compiled by Zhangxue of Zhaojue and Tongzui Edited by Huan'an of Shaoxing and Hu Shengyou Thirteenth Generation under Dajian Successor of Furong Kai Zen Master Yuan Yi of Shimen in Xiangzhou A son of the Shui family of Tongchuan. In his Dharma talk, he said: 'The ten directions together...'
聚會。個個學無為。此是選佛場。心空及第歸。大眾。祇如聞見覺知。未嘗有間。作么生說個心空底道理。莫是見而不見。聞而不聞。為之心空邪。錯。莫是忘機息慮。萬法俱捐。銷能所以入玄宗。泯性相而歸法界。為之心空邪。錯。恁么也不得。不恁么也不得。恁么不恁么總不得。未審畢竟作么生。還會么。良久曰。若實無為無不為。天堂地獄長相隨。三尺杖子攪黃河。八臂那吒冷眼窺。無限魚龍盡奔走。捉得循河三腳龜。脫取殼。鐵錐錐。吉兇之兆便分輝。借問東村白頭老。吉兇未兆若何為。休休休。古往今來春復秋。白日騰騰隨分過。更嫌何處不風流。咄。上堂。皓月當空。澄潭無影。紫微轉處夕陽輝。綵鳳歸時天欲曉。碧霄云外石筍橫空。綠水波中泥牛駕浪。懷胎玉兔曉過西岑。抱子金雞夜棲東嶺。於斯明得。始知夜明簾外別是家風。空王殿中聖凡絕跡。且道。作么生是夜明簾外事。還委悉么。正值秋風來入戶。一聲砧杵落誰家。僧問。古鏡未磨時如何。師曰。精靈皺眉。曰磨后如何。師曰。波斯彈指。曰為甚麼如此。師曰。好事不出門。紹興丁丑七月二十五日坐寂。火后收設利。塔于學射山。
潼川梅山己禪師
僧問。如何是法身邊事。師曰。枯木糝花不犯春。曰如何是法身向上事。師曰。石
【現代漢語翻譯】 現代漢語譯本 聚會。個個學習無為之道。這裡是選拔佛的場所。心空了就能及第而歸。各位。就像聞見覺知，未曾有過間斷。怎樣說心空的道理呢？莫非是見而不見，聞而不聞，就叫做心空嗎？錯了。莫非是忘卻機心，停止思慮，萬法都拋棄，消除能所而進入玄妙的境界，泯滅性相而歸於法界，就叫做心空嗎？錯了。這樣也不對，那樣也不對，這樣那樣都不對。不知究竟該怎麼辦？會明白嗎？良久后說：如果真正做到無為而無不為，天堂地獄就長久相隨。三尺長的棍子攪動黃河，八臂那吒（佛教護法神）冷眼旁觀。無數魚龍都奔走逃竄，捉到一隻沿著河邊爬行的三腳烏龜。剝掉它的殼，用鐵錐子錐擊。吉兇的預兆就顯現出來。請問東村的白頭老翁，吉兇未顯現之前該怎麼辦？罷了罷了罷了。自古至今，春去秋來。白天悠閒自在地度過，還嫌什麼地方不夠風流呢？咄。 上堂。皓月當空，澄澈的潭水沒有倒影。紫微星轉動的地方，夕陽散發著光輝。綵鳳歸來的時候，天將要亮了。碧霄云外，石筍橫空而立。綠水波中，泥牛駕著浪花。懷胎的玉兔清晨經過西山，抱著孩子的金雞夜晚棲息在東邊的山嶺。在這裡明白了，才知道夜明簾外別有一番景象。空王殿（佛殿）中，聖凡的痕跡都消失了。那麼，什麼是夜明簾外的事呢？還明白嗎？正值秋風吹進屋裡，一聲砧杵敲擊的聲音落在誰家。僧人問：古鏡未磨的時候怎麼樣？師父說：精靈皺著眉頭。問：磨好以後怎麼樣？師父說：波斯人彈指。問：為什麼這樣？師父說：好事不出門。紹興丁丑年（1157年）七月二十五日坐化圓寂。火化后收取捨利，建塔于學射山。 潼川梅山己禪師 僧人問：什麼是法身（佛的真身）邊的事？師父說：枯木上點綴著花朵，卻不冒犯春天。問：什麼是法身向上之事？師父說：石頭...
【English Translation】 English version A gathering. Everyone studies non-action (Wuwei). This is the field for selecting Buddhas. An empty mind achieves success and returns. Everyone, just like hearing, seeing, feeling, and knowing, there has never been any interruption. How do you explain the principle of an empty mind? Could it be that seeing without seeing, hearing without hearing, is called an empty mind? Wrong. Could it be that forgetting scheming thoughts, ceasing worries, abandoning all dharmas, eliminating the ability and the object to enter the profound realm, obliterating nature and characteristics to return to the Dharma realm, is called an empty mind? Wrong. This way is not right, that way is not right, neither this way nor that way is right. I don't know what to do after all? Do you understand? After a long silence, he said: If you truly achieve non-action and yet there is nothing that is not done, then heaven and hell will always accompany you. A three-foot stick stirs the Yellow River, the eight-armed Nata (Buddhist protector deity) watches with cold eyes. Countless fish and dragons all flee, catching a three-legged turtle crawling along the river. Take off its shell and pierce it with an iron awl. The omens of good and bad will then be revealed. May I ask the old white-haired man in the east village, what should be done before the omens of good and bad are revealed? Enough, enough, enough. From ancient times to the present, spring returns and autumn comes. The white day passes leisurely, and what place is there to complain about not being romantic enough? Bah! Ascending the hall. The bright moon hangs in the sky, and the clear pool has no reflection. Where the Polaris revolves, the setting sun shines. When the colorful phoenix returns, the sky is about to dawn. Beyond the blue sky, stone pillars stand upright. In the green water waves, a mud cow rides the waves. The pregnant jade rabbit passes the western peak in the morning, and the golden rooster holding its chicks roosts on the eastern ridge at night. Understanding this, one realizes that there is a different scene outside the night-bright curtain. In the Kongwang Hall (Buddha hall), the traces of both the sacred and the mundane have disappeared. So, what is the matter outside the night-bright curtain? Do you understand? It is just when the autumn wind enters the house, and the sound of a pestle falls in whose home. A monk asked: What is it like when the ancient mirror has not been polished? The master said: The spirit frowns. He asked: What is it like after it has been polished? The master said: A Persian snaps his fingers. He asked: Why is it like this? The master said: Good deeds do not go out the door. He passed away in meditation on the 25th day of the seventh month of the Dingchou year of Shaoxing (1157). After cremation, the relics were collected, and a pagoda was built on Mount Xueshe. Chan Master Ji of Meishan, Tongchuan A monk asked: What is the matter beside the Dharmakaya (Buddha's true body)? The master said: A withered tree is adorned with flowers without offending spring. He asked: What is the matter beyond the Dharmakaya? The master said: Stone...
女不妝眉。
長安天寧大用齊璉禪師
潼川牟氏子。上堂。清虛之理。佛祖同歸。畢竟無身。聖凡一體。理則如是。滿目森羅事作么生。纖塵絕際。渠儂有眼。豈有旁窺。官不容針。私通車馬。若到恁么田地。始可隨機受用。信手拈來。妙應無方。當風玄路。直得金針線縫。縫腳不彰。玉殿寶階。珠簾未卷。正當此時。且道是甚麼人境界。古渡秋風寒颯颯。蘆花紅蓼滿江灣。
襄州鹿門法燈禪師
成都劉氏子。依大慈寶范為僧。俾聽華嚴。得其要。棄謁芙蓉。蓉問曰。如何是空劫已前自己。師于言下心跡泯然。從容進曰。靈然一句超群像。迥出三乘不假修。蓉撫而印之。開法鹿門。僧問。虛玄不犯寶鑑光寒時如何。師曰。掘地深埋。問如何是逍遙物外底人。師曰。遍身紅爛不可扶持。
大洪恩法嗣
隨州大洪守遂禪師
遂寧章氏子。上堂。召大眾。一拳拳倒黃鶴樓。一踏踏翻鸚鵡洲。慣向高樓驟玉馬。曾於急水打金毬。然雖恁么。爭奈有五色絲絳繫手腳。三鑐金鎖鎖咽喉。直饒錘碎金鎖割斷絲絳。須知更有一重礙汝在。且道如何是那一重。還會么。善吉維摩談不到。目連鹙子看如盲。上堂。舉李刺史問藥山何姓。山曰正是時。李罔測。乃問院主。某甲適來問長老何姓。答
道正是時。的當真姓甚麼。主曰。祇是姓韓。山聞曰。若六月對他。便道姓熱也。又巖頭問講僧。見說大德會教是否。曰不敢。巖頭舉拳曰。是甚麼教。曰是權教。頭曰苦哉。我若展腳問你。不可道是腳教也。師曰。奇怪二老宿。有殺人刀。有活人劍。一轉語似石上栽花。一轉語似空中掛劍。當時若無後語。達磨一宗掃土而盡。諸人要見二老宿么。寧可截舌。不犯國諱。
蔣山泉法嗣
清獻公趙抃居士
字悅道。年四十餘。擯去聲色。繫心宗教。會佛慧來居衢之南禪。公日親之。慧未嘗容措一詞。后典青州。政事之餘多宴坐。忽大雷震驚。即契悟。作偈曰。默坐公堂虛隱幾。心源不動湛如水。一聲霹靂頂門開。喚起從前自家底。慧聞笑曰。趙悅道撞彩耳。富鄭公初于宗門未有所趣。公勉之書曰。伏惟執事。富貴如是之極。道德如是之盛。福壽康寧如是之備。退休閑逸如是之高。其所未甚留意者。如來一大事因緣而已。能專誠求所證悟。則他日為門下賀也。公年七十有二。以太子少保致仕而歸。親舊里民遇之如故。作高齋以自適。題偈見意曰。腰佩黃金已退藏。箇中消息也尋常。世人慾識高齋老。祇是柯村趙四郎。復曰。切忌錯認。臨薨。遺佛慧書曰。非師平日警誨。至此必不得力矣。慧悼以偈曰。
【現代漢語翻譯】 現代漢語譯本 『道正是時。的當真姓甚麼』。主（指說法者）說：『只是姓韓』。山聞（禪師名號，不清楚具體含義）說：『若六月對他，便道姓熱也』。又巖頭（禪師名號，不清楚具體含義）問講經的僧人：『聽說大德（對僧人的尊稱）會教，是否？』答：『不敢當』。巖頭舉起拳頭說：『是什麼教？』答：『是權教』。巖頭說：『苦哉！我若伸腳問你，不可說是腳教也』。師（指本文作者）說：『奇怪二老宿（指山聞和巖頭），有殺人刀，有活人劍。一轉語似石上栽花，一轉語似空中掛劍。當時若無後語，達磨（Bodhidharma，禪宗始祖）一宗掃地而盡。諸人要見二老宿么？寧可截舌，不犯國諱』。
蔣山泉法嗣
清獻公趙抃居士（趙抃，人名，居士是對在家佛教徒的稱呼）
字悅道。年四十餘，擯去聲色，繫心宗教。會佛慧（佛慧泉禪師，人名）來居衢之南禪，公日親之。慧未嘗容措一詞。后典青州，政事之餘多宴坐。忽大雷震驚，即契悟，作偈曰：『默坐公堂虛隱幾，心源不動湛如水。一聲霹靂頂門開，喚起從前自家底』。慧聞笑曰：『趙悅道撞彩耳』。富鄭公（富弼，人名）初于宗門未有所趣，公勉之書曰：『伏惟執事，富貴如是之極，道德如是之盛，福壽康寧如是之備，退休閑逸如是之高，其所未甚留意者，如來一大事因緣而已。能專誠求所證悟，則他日為門下賀也』。公年七十有二，以太子少保致仕而歸，親舊里民遇之如故。作高齋以自適，題偈見意曰：『腰佩黃金已退藏，箇中消息也尋常。世人慾識高齋老，祇是柯村趙四郎』。復曰：『切忌錯認』。臨薨，遺佛慧書曰：『非師平日警誨，至此必不得力矣』。慧悼以偈曰：
【English Translation】 English version 『The Way is precisely this moment. What is your true surname?』 The master (referring to the speaker) said, 『My surname is simply Han.』 Shanwen (Zen master's name, specific meaning unclear) said, 『If you were facing him in the sixth month, you would say his surname is Hot.』 Furthermore, Yantou (Zen master's name, specific meaning unclear) asked a sutra-lecturing monk, 『I hear that the Great Virtue (a respectful term for monks) is skilled in teaching, is that so?』 The monk replied, 『I dare not claim that.』 Yantou raised his fist and said, 『What teaching is this?』 The monk replied, 『It is expedient teaching.』 Yantou said, 『How sad! If I were to stretch out my foot and ask you, you mustn't say it is foot teaching.』 The master (referring to the author of this text) said, 『Strange, these two old monks (referring to Shanwen and Yantou) have a sword that kills and a sword that gives life. One turning phrase is like planting flowers on a stone, one turning phrase is like hanging a sword in the air. If there had been no later words at that time, the entire lineage of Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism) would have been swept away. Do you all want to see these two old monks? I would rather cut off my tongue than violate the national taboo.』
Disciple of Jiangshanquan
Layman Zhao Bian, the Qingxian Duke (Zhao Bian, a person's name; Layman is a term for Buddhist practitioners who are not monks)
His courtesy name was Yuedao. When he was over forty years old, he abandoned sensual pleasures and devoted his mind to religion. He met Fohui (Zen Master Fohui Quan, a person's name) who came to live at the Southern Chan monastery in Quzhou, and the Duke became close to him daily. Fohui never offered a single word of instruction. Later, when he governed Qingzhou, he spent much of his leisure time in meditation. Suddenly, he was awakened by a great thunderclap and composed a verse, saying: 『Silently sitting in the public hall, leaning on the desk in emptiness, the source of my mind is unmoving, clear like water. A thunderclap opens the top of my head, awakening what was originally my own.』 Fohui heard this and smiled, saying, 『Zhao Yuedao has struck the lottery!』 Initially, Fu Zheng Gong (Fu Bi, a person's name) had no interest in the Zen school, so the Duke encouraged him, writing: 『I humbly observe that your Excellency's wealth and nobility are at their peak, your virtue and morality are at their height, your blessings, longevity, health, and peace are fully complete, and your retirement and leisure are exceedingly high. The only thing you have not paid much attention to is the great matter of the cause and condition of the Tathagata (Tathagata, one of the titles of the Buddha). If you can sincerely seek enlightenment, then one day I will congratulate you as your disciple.』 When the Duke was seventy-two years old, he retired as Junior Guardian of the Heir Apparent and returned home. His relatives, old friends, and villagers treated him as before. He built a high hermitage for his own enjoyment and inscribed a verse to express his intention, saying: 『The golden belt has been put away in retirement, the news within is also ordinary. If the world wants to know the old man of the high hermitage, he is just Zhao the Fourth Son of Ke Village.』 He added: 『Be careful not to mistake me.』 On his deathbed, he left a letter for Fohui, saying: 『Without your usual warnings and teachings, I would certainly be helpless at this point.』 Fohui mourned him with a verse, saying:
仕也邦為瑞。歸歟世作程。人間金粟去。天上玉樓成。慧劍無纖缺。冰壺徹底清。春風瀫水路。孤月照云明。
法雲秀法嗣
興元府慈濟聰禪師
僧問。如何是道。師曰。此去長安三十程。曰如何是道中人。師曰。撞頭磕額。問不是風動。不是幡動。未審是甚麼動。師曰。低聲低聲。問如何是隨色摩尼珠。師曰。青青翠竹。鬱鬱黃花。曰如何是正色。師曰。退後退後。問釋迦已滅。彌勒未生。未審誰為導首。師曰。鐵牛也須汗出。曰莫便是為人處也無。師曰。細看前話。問如何是超佛越祖之談。師曰。陜府鐵牛。上堂。三乘教典不是真詮。直指本心未為極則。若是通方上士。脫灑高流。出來相見。乃顧視大眾曰。休。上堂。終日孜孜相為。恰似牽牛上壁。大眾何故如此。貪生逐日區區去。喚不回頭爭奈何。上堂。一即一。二即二。把定要津。何處出氣。拈拄杖曰。彼自無瘡。勿傷之也。卓一下下座。
黃龍南法嗣
江州東林興龍寺常總照覺禪師
劍州施氏子。久依黃龍。密授大法厥旨。出住泐潭。次遷東林。皆符讖記。僧問。乾坤之內宇宙之間。中有一寶秘在形山。如何是寶。師曰。白月現黑月隱。曰非但聞名。今日親見。師曰。且道寶在甚麼處。曰古殿戶開光燦爛。白蓮池畔
【現代漢語翻譯】 為國家效力是吉祥的徵兆，歸隱山林是為後世樹立典範。人間金粟如來（指佛陀的化身）已逝，天上玉樓仙境已成。智慧之劍沒有絲毫缺損，心如冰壺般徹底清澈。春風吹拂泇水（河流名）的道路，孤單的月亮照亮雲彩，顯得格外明亮。
法雲秀禪師的法嗣
興元府（唐朝的興元府，今陜西省漢中市）慈濟聰禪師
有僧人問：『什麼是道？』 禪師說：『從這裡到長安（唐朝首都，今陜西省西安市）有三十程的路。』 僧人問：『什麼是道中人？』 禪師說：『到處碰壁，頭破血流。』 僧人問：『不是風動，不是幡動，那麼到底是什麼在動？』 禪師說：『小聲點，小聲點。』 僧人問：『什麼是隨色摩尼珠（比喻佛性，隨緣而顯現不同顏色）？』 禪師說：『青翠的竹子，茂盛的黃花。』 僧人問：『什麼是正色？』 禪師說：『退後，退後。』 僧人問：『釋迦牟尼佛（佛教創始人）已經涅槃，彌勒佛（未來佛）尚未降生，那麼誰來引導我們？』 禪師說：『鐵牛（比喻頑固不化的人）也需要流汗。』 僧人問：『莫非這就是為人處世的道理嗎？』 禪師說：『仔細看看之前的話。』 僧人問：『什麼是超越佛和祖師的言論？』 禪師說：『陜府（唐朝的陜府，今河南省三門峽市）的鐵牛。』 禪師上堂說法：『三乘教典（小乘、中乘、大乘佛教經典）不是真正的真理，直接指出本心也不是最終的歸宿。如果是通達四方的高士，灑脫不羈的賢才，就請出來相見。』 禪師環顧大眾說：『休！』 禪師上堂說法：『整天勤勤懇懇地互相幫助，就像牽著牛上墻一樣。大眾為什麼會這樣呢？貪生怕死，一天天地過去，呼喚也喚不回頭，又能怎麼樣呢？』 禪師上堂說法：『一就是一，二就是二，把守住重要的關口，從哪裡出氣呢？』 禪師拿起拄杖說：『它自己沒有瘡，不要去傷害它。』 禪師用拄杖敲了一下，然後下座。
黃龍慧南禪師的法嗣
江州（今江西省九江市）東林興龍寺常總照覺禪師
是劍州（今四川省劍閣縣）施氏的兒子，長期跟隨黃龍慧南禪師，秘密接受了佛法大要。後來到泐潭寺（寺廟名）擔任住持，之後又遷到東林寺（寺廟名），這些都與之前的預言相符。有僧人問：『乾坤之內，宇宙之間，中間有一件寶貝，隱藏在形山（山名）。什麼是寶貝？』 禪師說：『白月出現，黑月隱沒。』 僧人說：『不僅僅是聽聞其名，今天親眼見到了。』 禪師說：『那麼你說寶貝在什麼地方？』 僧人說：『古老的殿堂大門敞開，光芒燦爛，就在白蓮池畔。』
【English Translation】 Serving the country is an auspicious sign; retiring to the mountains sets an example for future generations. The golden millet of the human realm (referring to the incarnation of the Buddha) has passed away; the jade palace in heaven has been completed. The sword of wisdom has no flaws; the heart is as clear as a crystal ice pot. The spring breeze caresses the road of the Hu River (river name); the solitary moon illuminates the clouds, appearing exceptionally bright.
Successor of Dharma Cloud Xiu
Chan Master Cong of Ciji Temple in Xingyuan Prefecture (Xingyuan Prefecture of the Tang Dynasty, now Hanzhong City, Shaanxi Province)
A monk asked: 'What is the Dao?' The Master said: 'From here to Chang'an (capital of the Tang Dynasty, now Xi'an, Shaanxi Province) is a journey of thirty stages.' The monk asked: 'What is a person of the Dao?' The Master said: 'Bumping their head and bruising their forehead everywhere.' The monk asked: 'It is not the wind moving, it is not the banner moving, so what exactly is moving?' The Master said: 'Lower your voice, lower your voice.' The monk asked: 'What is the Mani pearl that changes color with its surroundings (a metaphor for Buddha-nature, manifesting different colors according to circumstances)?' The Master said: 'The verdant bamboo, the lush yellow flowers.' The monk asked: 'What is the true color?' The Master said: 'Step back, step back.' The monk asked: 'Shakyamuni Buddha (founder of Buddhism) has already passed into Nirvana, Maitreya Buddha (the future Buddha) has not yet descended, so who will guide us?' The Master said: 'Even the iron ox (a metaphor for stubborn people) needs to sweat.' The monk asked: 'Could this be the principle of how to conduct oneself in the world?' The Master said: 'Look closely at what was said before.' The monk asked: 'What is the talk that transcends the Buddhas and Patriarchs?' The Master said: 'The iron ox of Shan Prefecture (Shan Prefecture of the Tang Dynasty, now Sanmenxia City, Henan Province).' The Master ascended the Dharma hall and said: 'The teachings of the Three Vehicles (Hinayana, Madhyamaka, Mahayana Buddhist scriptures) are not the true truth; directly pointing to the original mind is not the ultimate destination. If there are scholars who are well-versed in all directions, and unrestrained talents, please come out and meet me.' The Master looked around at the assembly and said: 'Stop!' The Master ascended the Dharma hall and said: 'All day long, diligently helping each other, is just like leading an ox up a wall. Why is the assembly like this? Fearing death and clinging to life, passing day by day, calling and calling but not turning back, what can be done?' The Master ascended the Dharma hall and said: 'One is one, two is two, holding onto the important pass, where does one exhale?' The Master picked up his staff and said: 'It has no sores of its own, do not harm it.' The Master tapped the staff once and descended from the seat.
Successor of Huanglong Huinan
Chan Master Changzong Zhaojue of Xinglong Temple in Donglin, Jiangzhou (now Jiujiang City, Jiangxi Province)
He was the son of the Shi family of Jianzhou (now Jiange County, Sichuan Province), and followed Chan Master Huanglong Huinan for a long time, secretly receiving the essence of the Dharma. Later, he went to Letan Temple (temple name) to serve as abbot, and then moved to Donglin Temple (temple name), all of which were in accordance with previous prophecies. A monk asked: 'Within heaven and earth, in the universe, there is a treasure in the middle, hidden in Mount Xing (mountain name). What is the treasure?' The Master said: 'The white moon appears, the black moon disappears.' The monk said: 'Not only have I heard its name, but today I have seen it with my own eyes.' The Master said: 'Then tell me, where is the treasure?' The monk said: 'The ancient temple doors are open, the light is brilliant, by the side of the white lotus pond.'
社中人。師曰。別寶還他碧眼胡。又僧出衆提起坐具曰。請師答話。師曰。放下著。僧又作展勢。師曰收。曰昔年尋劍客。今朝遇作家。師曰。者里是甚麼所在。僧便喝。師曰。喝老僧那。僧又喝。師曰。放過又爭得。便打。上堂。乾坤大地常演圓音。日月星辰每談實相。翻憶先黃龍道。秋雨淋漓。連宵徹曙。點點無私。不落別處。復云。滴穿汝眼睛。浸爛汝鼻孔。東林則不然。終歸大海作波濤。擊禪床下座。上堂。老盧不識字。頓明佛意。佛意離文墨故。白兆不識書。圓悟宗乘。宗乘非言詮故。如此老婆心。分明入泥水。今時人猶尚抱橋柱澡洗。把䌫放船。良久曰。爭怪得老僧。
瑞州黃檗惟勝真覺禪師
潼川羅氏子。居講聚時。偶以扇勒窗欞有聲。忽憶教中道。十方共擊鼓。十處一時聞。因大悟。白本講。講令參問。師徑往黃龍。后因瑞州太守委龍遴。選黃檗主人。龍集眾垂語曰。鐘樓上念贊。床腳下種菜。若人道得。乃往住持。師出答曰。猛虎當路坐。龍大悅。遂令師往。由是諸方宗仰之。上堂。臨濟喝。德山棒。留與禪人作榜樣。歸宗磨。雪峰毬。此個門庭接上流。若是黃檗。即不然也。無喝也無棒。亦不推磨。亦不輥毬。前面是案山。背後是主山。塞卻你眼睛。拶破你面門。於此見得。得不退
【現代漢語翻譯】 現代漢語譯本： 社中人（寺廟中的僧人）。師（禪師）曰：『別寶還他碧眼胡（不要把珍寶錯給了外國人）。』又一僧人出列，拿起坐具說：『請師父開示。』師（禪師）曰：『放下它。』僧人又做出展開的姿勢。師（禪師）曰：『收回。』僧人說：『往年尋訪劍客，今天遇到行家。』師（禪師）曰：『這裡是什麼地方？』僧人便喝一聲。師（禪師）曰：『想嚇唬老僧嗎？』僧人又喝一聲。師（禪師）曰：『放過你又有什麼好處？』便打了他。 上堂說法。『乾坤大地常演圓音（宇宙萬物都在宣講圓滿的佛法），日月星辰每談實相（日月星辰都在闡述真實的佛性）。』回想起先前的黃龍禪師所說：『秋雨淋漓，連宵徹曙，點點無私，不落別處（秋雨連綿，整夜到天明，每一滴雨都無私地灑落，沒有落到別的地方）。』又說：『滴穿汝眼睛，浸爛汝鼻孔（雨水滴穿你的眼睛，浸爛你的鼻孔）。』東林禪師則不然，『終歸大海作波濤（最終歸於大海，化為波濤）。』擊打禪床後下座。 上堂說法。『老盧不識字，頓明佛意（六祖慧能不識字，卻頓悟了佛的真意），佛意離文墨故（佛的真意本來就不是文字可以表達的）。白兆禪師不識書，圓悟宗乘（白兆禪師不識字，卻圓滿領悟了禪宗的宗旨），宗乘非言詮故（禪宗的宗旨不是言語可以詮釋的）。』如此婆婆媽媽的心，分明是陷入泥水中。現在的人還抱著橋柱洗澡，把纜繩放下船。』良久后說：『怎能怪老僧呢？』
瑞州黃檗惟勝真覺禪師
潼川羅氏之子。在講經聚會時，偶然用扇子敲擊窗欞發出聲音，忽然想起經書中的話：『十方共擊鼓，十處一時聞（十方同時敲鼓，十個地方同時聽到）。』因此大悟。告訴了講經人，講經人讓他去參禪問道。禪師直接前往黃龍寺。後來瑞州太守委託龍遴，挑選黃檗寺的主人。龍遴召集眾人說道：『鐘樓上念贊，床腳下種菜，若有人說得出來，就讓他去住持。』禪師出列回答說：『猛虎當路坐（猛虎擋在路中間）。』龍遴非常高興，於是讓禪師前往。從此各方都敬仰他。上堂說法。『臨濟禪師的喝，德山禪師的棒，留給禪人作為榜樣。歸宗禪師的磨，雪峰禪師的球，這個門庭接引上流人士。』如果是黃檗禪師，就不是這樣了。『沒有喝也沒有棒，也不推磨也不滾球。前面是案山，背後是主山，塞住你的眼睛，打破你的面門。』如果能在這裡見到，就能得到不退轉。
【English Translation】 English version: A monk from the community asked: 'Don't give the treasure to the blue-eyed barbarian.' Another monk came forward, picked up his sitting mat, and said, 'Please, Master, answer my question.' The Master said, 'Put it down.' The monk then made a spreading gesture. The Master said, 'Withdraw it.' The monk said, 'In past years, I sought a swordsman; today, I meet an expert.' The Master said, 'What kind of place is this?' The monk then shouted. The Master said, 'Are you trying to scare this old monk?' The monk shouted again. The Master said, 'What good would it do to let you go?' Then he struck him. Ascending the hall to preach: 'The universe constantly performs the perfect sound, the sun, moon, and stars always discuss the true nature.' Recalling what the former Huanglong (Yellow Dragon) Zen Master said: 'Autumn rain pours down, all night until dawn, every drop is selfless, not falling elsewhere.' He also said: 'Drip through your eyes, soak your nostrils.' Donglin (East Forest) Zen Master is not like that, 'Finally returning to the sea, becoming waves.' He struck the Zen platform and descended. Ascending the hall to preach: 'Old Lu (Huineng) did not know how to read, yet he suddenly understood the Buddha's meaning, because the Buddha's meaning is apart from writing. Baizhao (White Triad) did not know how to read, yet he fully realized the Zen school's teachings, because the Zen school's teachings are not explained by words.' Such a grandmotherly heart is clearly sinking into the mud. People today are still hugging bridge pillars to bathe, and letting go of the mooring rope to launch the boat.' After a long silence, he said, 'How can you blame this old monk?'
Zen Master Weisheng Zhenjue of Huangbo (Yellow檗) in Ruizhou
He was the son of the Luo family of Tongchuan. Once, during a sutra lecture gathering, he accidentally tapped the window lattice with his fan, making a sound. He suddenly remembered the words in the scriptures: 'Ten directions strike the drum together, ten places hear at the same time.' Because of this, he had a great enlightenment. He told the lecturer, who told him to practice Zen inquiry. The Zen Master went directly to Huanglong (Yellow Dragon) Temple. Later, the prefect of Ruizhou entrusted Long Lin to select the master of Huangbo (Yellow檗) Temple. Long Lin gathered the monks and said, 'Chanting praises in the bell tower, planting vegetables under the bed, if someone can say it, then let him be the abbot.' The Zen Master came forward and answered, 'A fierce tiger sits in the middle of the road.' Long Lin was very happy, so he let the Zen Master go. From then on, all directions admired him. Ascending the hall to preach: 'Linji's (Lin Chi) shout, Deshan's (Tok-san) stick, are left for Zen practitioners as examples. Guizong's (Kwai-tsung) mill, Xuefeng's (Hsueh-feng) ball, this gate receives the upper class.' If it were Huangbo (Yellow檗) Zen Master, it would not be like this. 'There is no shout and no stick, neither pushing the mill nor rolling the ball. In front is the desk mountain, behind is the main mountain, blocking your eyes, breaking your face.' If you can see this, you will gain non-retrogression.
轉地。盡未來際不向他求。若見不得。醍醐上味。翻成毒藥。上堂。寂兮寥兮。蟾蜍皎皎下空谷。寬兮廓兮。曦光赫赫流四海。曹溪路上剿絕人行。多子塔前駢闐如市。直饒者里薦得倜儻分明。未是衲僧活計。大丈夫漢。須是向黑暗獄中敲枷打鎖。餓鬼隊里放火奪漿。推倒慈氏樓拆卻空王殿。靈苗瑞草和根拔。滿地從教荊棘生。
南嶽福嚴慈感禪師
潼川杜氏子。上堂。古佛心祇如今。若不會苦沉吟。秋雨微微。秋風颯颯。乍此乍彼。若為酬答。沙岸蘆花青黃交雜。禪者何依。良久曰。劄。
潭州云蓋守智禪師
劍州陳氏子。遊方至豫章大寧。時法昌遇禪師。韜藏西山。師聞其飽參即之。昌問曰。汝何所來。師曰大寧。又問。三門夜來倒。汝知么。師愕然曰不知。昌曰。吳中石佛。大有人不曾得見。師惘然。即展拜。昌使謁翠巖真禪師。雖久無省。且不捨寸陰。及謁黃龍于積翠。始盡所疑。後首眾石霜。遂開法道吾。徙云蓋。僧問。有一無絃琴。不是世間木。今朝負上來。請師彈一曲。師拊膝一下。僧曰。金風颯颯和清韻。請師方便再垂音。師曰。陜府出鐵牛。上堂。緊峭離水靴。踏破湖湘月。手把鐵蒺藜。打破龍虎穴。翻身倒上樹。始見無生滅。卻笑老瞿曇。彈指超彌勒。上堂。昨日高山
【現代漢語翻譯】 現代漢語譯本 轉變地方。直到未來永劫都不向他求索。如果不能領悟，即使是醍醐（比喻至高的佛法）這樣的上等美味，也會變成毒藥。上堂說法：寂靜啊，空曠啊，月亮皎潔地照耀著空曠的山谷。寬廣啊，浩瀚啊，陽光明亮地流淌在四海。曹溪（六祖慧能弘法之地）路上斷絕了人跡，多子塔前卻擁擠得像集市一樣。即使在這裡能夠領悟得非常透徹明白，也不是衲僧（指僧人）的真正活計。大丈夫漢，必須在黑暗的監獄中敲打枷鎖，在餓鬼隊伍里放火搶奪食物，推倒慈氏樓（彌勒菩薩的住所），拆毀空王殿（佛的殿堂），連靈苗瑞草都要連根拔起，讓滿地都長滿荊棘。
南嶽福嚴慈感禪師
潼川杜氏之子。上堂說法：古佛的心性就是如今的心性，如果不能領會，就只能痛苦地沉吟。秋雨微微，秋風颯颯，一會兒這樣，一會兒那樣，要如何應對？沙岸上的蘆花青黃交雜，禪者應該依靠什麼？良久之後說：劄（語氣詞，表示肯定或決斷）。
潭州云蓋守智禪師
劍州陳氏之子。遊歷四方到達豫章大寧，當時法昌遇禪師在韜**山。守智禪師聽說他已經飽參，就去拜訪。法昌問：『你從哪裡來？』守智禪師說：『大寧。』又問：『三門夜裡倒塌了，你知道嗎？』守智禪師愕然說不知道。法昌說：『吳中的石佛，很多人都沒有見過。』守智禪師茫然不知所措，於是行禮拜見。法昌讓他去拜見翠巖真禪師，雖然很久沒有開悟，但他也不放棄每一寸光陰。等到拜見黃龍于積翠時，才徹底解開了心中的疑惑。後來在石霜主持僧眾，於是開創了道吾的法脈，遷移到云蓋。有僧人問：『有一把沒有琴絃的琴，不是世間的木頭做的。今天背上來，請師父彈奏一曲。』守智禪師拍了一下膝蓋。僧人說：『金風颯颯，琴聲清越，請師父再次方便開示。』守智禪師說：『陜府出鐵牛。』上堂說法：緊身利落的離水靴，踏破了湖湘的月亮。手裡拿著鐵蒺藜，打破了龍虎的巢穴。翻身倒掛在樹上，才看到沒有生滅。卻笑著老瞿曇（釋迦牟尼佛），彈指就超越了彌勒（彌勒菩薩）。上堂說法：昨天還在高山
【English Translation】 English version Changing locations. Not seeking from him for all future kalpas. If one cannot see it, even the supreme flavor of tíhú (醍醐, the finest flavor; metaphor for the highest Buddhist teaching) will turn into poison. Ascending the Dharma hall: Silent and desolate, the toad shines brightly down the empty valley. Wide and vast, the bright light of the sun flows across the four seas. On the road to Cao Xi (曹溪, where the Sixth Patriarch Huineng propagated the Dharma), human traffic is cut off. In front of the Duōzǐ Pagoda (多子塔, Pagoda of Many Children), it is as crowded as a market. Even if one can recommend and understand it clearly here, it is not the true work of a nàsēng (衲僧, a Buddhist monk). A great hero must knock on the shackles in the dark prison, set fire and seize food in the hungry ghost realm, overthrow the Císhì Pavilion (慈氏樓, Maitreya's residence), and demolish the Kōngwáng Hall (空王殿, Buddha's hall). Uproot the spiritual seedlings and auspicious herbs, and let thorns grow all over the ground.
Nányuè Fúyán Cígǎn Zen Master (南嶽福嚴慈感禪師)
A son of the Dù family from Tóngchuān. Ascending the Dharma hall: The mind of the ancient Buddha is just like the present. If you don't understand, you will suffer in silence. The autumn rain is gentle, the autumn wind is rustling. Sometimes this, sometimes that. How to respond? The reeds on the sandy shore are mixed with green and yellow. What should the Zen practitioner rely on? After a long silence, he said: Zhā (劄, an interjection indicating affirmation or decision).
Tánzhōu Yúngài Shǒuzhì Zen Master (潭州云蓋守智禪師)
A son of the Chén family from Jiànzhōu. Traveling around, he arrived at Yùzhāng Dàníng. At that time, Zen Master Fǎchāng Yù was in Tāo Mountain. The master heard that he had fully participated and went to visit him. Fǎchāng asked: 'Where do you come from?' The master said: 'Dàníng.' He asked again: 'The three gates collapsed last night, do you know?' The master was stunned and said he didn't know. Fǎchāng said: 'The stone Buddha in Wúzhōng, many people have never seen him.' The master was at a loss. He immediately bowed. Fǎchāng sent him to visit Zen Master Cuìyán Zhēn. Although he had not awakened for a long time, he did not give up an inch of time. When he visited Huánglóng at Jīcuì, he finally resolved all his doubts. Later, he led the monks at Shíshuāng, and then founded the Dàowú lineage, moving to Yúngài. A monk asked: 'There is a stringless zither, not made of worldly wood. Today I carry it up, please Master play a tune.' The master patted his knee once. The monk said: 'The golden wind rustles with clear rhymes, please Master conveniently give another sound.' The master said: 'Shǎnfǔ produces iron oxen.' Ascending the Dharma hall: Tight and neat water-repellent boots, trampling the moon of Húxiāng. Holding an iron caltrop in hand, breaking the dragon and tiger's lair. Turning upside down on the tree, one sees no birth and death. Laughing at old Qútán (瞿曇, Shakyamuni Buddha), snapping his fingers and surpassing Mílè* (彌勒, Maitreya Bodhisattva). Ascending the Dharma hall: Yesterday was still in the high mountains.
看釣魚。步行騎馬失卻驢。有人拾得駱駝去。重賞千金一也無。若向者里薦得不著。還草鞋錢。上堂。舉趙州問僧。向甚麼處去。曰摘茶去。州曰閑。師曰。道著不著。何處摸索。背後龍鱗。面前驢腳。翻身觔斗。孤雲野鶴。阿呵呵。示眾。不離當處常湛然。覓即知君不可見。雖然先聖恁么道。且作個模子搭卻。若也出不得。祇抱得古人底。若也出得。方有少分相應。云蓋則不然。騎駿馬繞須彌。過山尋蟻跡。能有幾人知。師居院之東堂。
舒州宿松縣靈隱德滋山主
蜀人。住院二十年。每日獨自上堂。朝朝相似。日日一殿。只者便是。更莫外求。元豐六年十月四日。升堂集眾。良久云。會么。眾無語。儼然而逝。
景福順
西蜀人。得法慧南。然緣薄。所居皆遠方小剎。學者過其門。莫能容。順亦超然自樂。視世境如飛埃過目。壽八十餘。坐脫于香城山。
羅漢祖印林法嗣
綿州富樂智靜禪師
僧問。如何是佛法大意。師曰。六耳不同謀。僧云。意旨如何。師曰。逢人但恁么舉。
大鑒下第十四世
白雲端法嗣
蘄州五祖法演禪師
綿州鄧氏子。三十五始棄家祝髮。受具。往成都習唯識百法論。因聞菩薩入見道時。智與理冥。境與神會。不分
【現代漢語翻譯】 現代漢語譯本 看人釣魚。步行、騎馬，卻把驢子丟了。有人撿到駱駝走了。重賞千金，一點也沒有。如果在這裡推薦不中，還草鞋錢。上堂。舉趙州（禪宗大師）問僧人：『往什麼地方去？』僧人說：『摘茶葉去。』趙州說：『閑。』師說：『說中了嗎？沒說中嗎？』在哪裡摸索？背後有龍鱗，面前有驢腳。翻身觔斗，像孤雲野鶴。阿呵呵。』示眾：『不離當下之處，常是湛然清凈。尋找，就知道你不可見。雖然先聖這麼說，且做一個模子把它搭起來。如果出不來，就只能抱著古人的東西。如果能出來，才稍微有些相應。云蓋則不然，騎著駿馬繞著須彌山（佛教中的聖山），過山尋找螞蟻的軌跡。能有幾個人知道？』師住在寺院的東堂。
舒州（今安徽省舒城縣一帶）宿松縣（今安徽省宿松縣）靈隱德滋山主
蜀人（四川人）。在寺院住了二十年。每天獨自上堂，每天都一樣，每天都在一座殿里。只要這樣就可以了，不要向外尋求。元豐六年（1083年）十月四日，升堂聚集眾人，良久說：『會了嗎？』眾人沒有說話。安詳地去世了。
景福順
西蜀人（四川西部人），得法于慧南（禪宗大師）。然而緣分淺薄，所居住的地方都是偏遠的小寺廟。學者經過他的門前，也不能容納。順也超然自樂，視世間境況如飛塵過眼。壽命八十多歲，在香城山坐化。
羅漢祖印林（禪宗大師）法嗣
綿州（今四川省綿陽市）富樂智靜禪師
僧人問：『如何是佛法大意？』師說：『六隻耳朵不能一起謀劃。』僧人說：『意旨如何？』師說：『逢人就這麼舉。』
大鑒（六祖慧能）下第十四世
白雲端（禪宗大師）法嗣
蘄州（今湖北省蘄春縣）五祖法演禪師
綿州（今四川省綿陽市）鄧氏之子。三十五歲才捨棄家庭出家，受具足戒。前往成都學習唯識百法論。因為聽到菩薩入見道時，智慧與真理相合，境界與精神相會，不分彼此。
【English Translation】 English version Watching someone fishing. Walking and riding a horse, yet losing the donkey. Someone picked up a camel and left. A heavy reward of a thousand gold pieces, yet not even a bit. If I can't recommend it here, I'll return the straw sandal money. Entering the hall. Quoting Zhao Zhou (Zen master) asking a monk: 'Where are you going?' The monk said: 'Picking tea leaves.' Zhao Zhou said: 'Idle.' The master said: 'Did I hit it or not? Where are you groping? Behind you are dragon scales, in front of you are donkey feet. Somersaulting, like a solitary cloud and a wild crane. Aha ha.' Showing the assembly: 'Without leaving this very place, it is always serenely clear. Seeking, you will know that you cannot see it. Although the ancient sages said so, let's make a mold and set it up. If you can't get out, you can only hold onto the ancients' things. If you can get out, then there is a little bit of correspondence. But Yun Gai is not like that, riding a fine horse around Mount Sumeru (sacred mountain in Buddhism), crossing mountains to find the traces of ants. How many people can know?' The master lives in the east hall of the monastery.
Mountain Master Dezi of Lingyin Temple in Susong County (present-day Susong County, Anhui Province), Shuzhou (present-day Shucheng County, Anhui Province)
A person from Shu (Sichuan). Lived in the monastery for twenty years. Every day he ascended the hall alone, every day the same, every day in one hall. Just this is it, don't seek outside. On the fourth day of the tenth month of Yuanfeng six year (1083), he ascended the hall and gathered the assembly, and after a long time, he said: 'Do you understand?' The assembly was silent. He passed away peacefully.
Jing Fu Shun
A person from Western Shu (western Sichuan), obtained the Dharma from Huinan (Zen master). However, his affinity was weak, and the places he lived were all remote small temples. Scholars passed by his door, but he could not accommodate them. Shun also enjoyed himself in a detached manner, viewing worldly situations like flying dust passing before his eyes. He lived to be over eighty years old and passed away sitting in meditation on Xiangcheng Mountain.
Dharma successor of Luohan Zuyin Lin (Zen master)
Zen Master Zhijing of Fule Temple in Mianzhou (present-day Mianyang City, Sichuan Province)
A monk asked: 'What is the great meaning of the Buddha Dharma?' The master said: 'Six ears cannot conspire together.' The monk said: 'What is the meaning?' The master said: 'Just raise it like this when you meet people.'
The fourteenth generation after Dajian (the Sixth Patriarch Huineng)
Dharma successor of Baiyun Duan (Zen master)
Zen Master Fayan of the Fifth Ancestor Temple in Qizhou (present-day Qichun County, Hubei Province)
A son of the Deng family in Mianzhou (present-day Mianyang City, Sichuan Province). He abandoned his family and became a monk at the age of thirty-five, receiving full ordination. He went to Chengdu to study the Vijnaptimatrata-siddhi Sastra (Treatise on the Establishment of the Doctrine of Consciousness-Only). Because he heard that when a Bodhisattva enters the path of seeing, wisdom and truth merge, and the realm and spirit meet, without distinction.
能證所證。西天外道嘗難比丘曰。既不分能證所證。卻以何為證。無能對者。外道貶之。令不鳴鐘鼓。反披袈裟。三藏奘法師至彼。救此義曰。如人飲水冷暖自知。乃通其難。師曰。冷暖則可知矣。作么生是自知底事。遂質本講曰。不知自知之理如何。講莫疏其問。但誘曰。汝欲明此。當往南方。扣傳佛心宗者。師即負笈出關。所見尊宿。無不以此咨決。所疑終不破。洎謁圓照本禪師。古今因緣會盡。唯不會僧問興化。四方八面來時如何。化云打中間底。僧作禮。化云。我昨日赴個村齋。中途遇一陣卒風暴雨。卻向古廟裡避得過。請益本。本云。此是臨濟下因緣。須是問他家兒孫始得。師遂謁浮山遠禪師。請益前話。遠云。我有個譬喻說似你。你一似個三家村裡賣柴漢子。把個匾擔。向十字街頭立地問人。中書堂今日商量甚麼事。師默計云。若如此。大故未在。遠一日語師曰。吾老矣。恐虛度子光陰。可往依白雲。此老雖後生。吾未識面。但見其頌臨濟三頓棒話。有過人處。必能了子大事。師潸然禮辭。至白雲。遂舉僧問南泉摩尼珠話請問。云叱之。師領悟。獻投機偈曰。山前一片閑田地。叉手叮嚀問祖翁。幾度賣來還自買。為憐松竹引清風。云特印可。令掌磨事。未幾云至語師曰。有數禪客。自廬山來。皆有悟入處
【現代漢語翻譯】 現代漢語譯本 能證和所證。（能證：能進行證明的主體，通常指修行者；所證：被證明的對象，通常指真理或開悟的境界）西天（古代對印度的稱呼）的外道（佛教以外的其他宗教或哲學派別）曾經為難一位比丘（佛教出家男眾）說：『既然不區分能證和所證，那麼用什麼來作為證明呢？』這位比丘無言以對。外道因此貶低他，命令停止敲鐘擊鼓，反過來穿上袈裟（佛教僧侶的法衣）。 三藏（精通經、律、論三藏的僧人）奘法師（唐代著名高僧，即唐玄奘，602-664）來到那裡，為他解救了這個困境，說：『如同人飲水，冷暖自知。』這才使外道通曉了這個難題。法師說：『冷暖是可以知道的，那麼什麼是自知的事情呢？』於是質問講師說：『不知道自知的道理是什麼。』講師不直接回答他的問題，只是誘導他說：『你想要明白這個道理，應當前往南方，去拜訪那些傳承佛心宗的人。』 於是法師揹著書箱出了關，所見到的尊宿（德高望重的僧人），無不以此事請教決疑，但始終不能破解疑惑。直到拜見圓照本禪師，古今的因緣都彙集在一起，唯獨不能理解僧人問興化（唐代禪師）的話：『四面八方來時如何？』興化回答說：『打中間的。』僧人作禮。興化說：『我昨天去一個村子裡應齋（接受齋飯），中途遇到一陣狂風暴雨，幸好在古廟裡避過去了。』法師向本禪師請教，本禪師說：『這是臨濟宗（禪宗五家之一）的因緣，必須問他的子孫才能明白。』 於是法師拜見浮山遠禪師，請教之前的話。遠禪師說：『我有個比喻說給你聽，你就像一個三家村裡的賣柴漢子，拿著扁擔，在十字街頭站著問人，中書堂（唐宋時期的中央政府機構）今天商量什麼事情。』法師默默思量，認為：『如果這樣，大事還沒有發生。』 遠禪師有一天對法師說：『我老了，恐怕虛度你的光陰，你可以去依止白雲禪師。這位老禪師雖然年輕，我沒有見過面，但看到他頌臨濟三頓棒的話，有過人之處，必定能了結你的大事。』法師潸然淚下，行禮告辭，到了白雲禪師那裡，於是舉僧人問南泉（唐代禪師）摩尼珠（比喻佛性或真如）的話請教。白雲禪師呵斥他。法師領悟，獻上投機偈（表達契合禪機的偈頌）說：『山前一片閑田地，叉手叮嚀問祖翁。幾度賣來還自買，為憐松竹引清風。』白雲禪師特別認可，讓他掌管磨坊的事情。沒過多久，白雲禪師對法師說：『有幾位禪客，從廬山來，都有所悟入。』
【English Translation】 English version The able to prove and the proven. (The able to prove: the subject capable of proving, usually referring to a practitioner; the proven: the object being proven, usually referring to truth or the state of enlightenment.) A heretic (non-Buddhist religious or philosophical school) from the Western Heaven (ancient term for India) once challenged a Bhikkhu (Buddhist monk), saying, 'Since you do not distinguish between the able to prove and the proven, what do you use as proof?' The Bhikkhu was speechless. The heretic therefore belittled him, ordering him to stop ringing the bell and drum, and instead wear the Kasaya (Buddhist monastic robe). The Tripitaka (a monk proficient in the three baskets of Sutra, Vinaya, and Abhidhamma) Master Xuanzang (Tang Dynasty's famous monk, 602-664) arrived there and rescued him from this predicament, saying, 'It is like a person drinking water, knowing its temperature for themselves.' This made the heretic understand the difficulty. The Master said, 'The temperature can be known, but what is the matter of knowing oneself?' Thereupon, he questioned the lecturer, saying, 'I do not know the principle of knowing oneself.' The lecturer did not directly answer his question, but instead induced him, saying, 'If you want to understand this principle, you should go to the South and visit those who transmit the Mind School of the Buddha.' Therefore, the Master carried his books and left the pass, consulting every venerable elder he met about this matter, but he could not resolve his doubts. It was not until he visited Zen Master Yuanzhao Ben that the karmic conditions of the past and present converged, but he still could not understand the monk's question to Xinghua (Tang Dynasty Zen Master): 'What about when coming from all directions?' Xinghua replied, 'Strike the middle.' The monk bowed. Xinghua said, 'Yesterday, I went to a village for a vegetarian meal, and on the way, I encountered a sudden storm, but fortunately, I took shelter in an ancient temple.' The Master asked Ben Zen Master for instruction, and Ben Zen Master said, 'This is the karmic condition of the Linji School (one of the five schools of Zen Buddhism), you must ask his descendants to understand.' Therefore, the Master visited Zen Master Fushan Yuan and asked about the previous words. Yuan Zen Master said, 'I have a metaphor to tell you, you are like a firewood seller in a three-family village, standing at the crossroads with a carrying pole, asking people what the Central Secretariat (central government agency during the Tang and Song dynasties) is discussing today.' The Master pondered silently, thinking, 'If that's the case, the great event has not yet occurred.' One day, Yuan Zen Master said to the Master, 'I am old, and I am afraid of wasting your time. You can go and rely on Zen Master Baiyun. Although this old Zen Master is young, I have not met him, but seeing his verse on Linji's three blows, he has extraordinary qualities and will surely resolve your great matter.' The Master shed tears, bowed and took his leave, and arrived at Zen Master Baiyun's place. Thereupon, he raised the monk's question to Nanquan (Tang Dynasty Zen Master) about the Mani Jewel (a metaphor for Buddha-nature or Suchness). Zen Master Baiyun scolded him. The Master understood and offered a verse of accord (a verse expressing agreement with Zen principles), saying, 'In front of the mountain, a piece of idle land, with hands folded, I earnestly ask the ancestral elder. How many times have I sold it and bought it back myself, for the sake of the pine and bamboo attracting the clear breeze.' Zen Master Baiyun especially approved of him and had him manage the mill. Not long after, Zen Master Baiyun said to the Master, 'There are several Zen practitioners who have come from Mount Lu, and they have all had some enlightenment.'
。教伊說亦說得有來由。舉因緣問伊亦明得。教伊下語亦下得。祇是未在。師於是大疑。私自計曰。既悟了。說亦說得。明亦明得。如何卻未在。遂參究累日。忽然省悟。從前寶惜一時放下。走見白雲。云爲手舞足蹈。師亦一笑而已。師后曰。吾因茲出一身白汗。便明得下載清風。云一日示眾曰。古人道。如鏡鑄像。像成后。鏡在甚麼處。眾下語不契。舉以問師。師近前問訊曰。也不較多。云笑曰。須是道者始得。乃命分座開示方來。初住四面。遷白雲。𣆶居東山。僧問。𢹂筇領眾。祖令當行。坐斷要津。師意如何。師曰。秋風吹渭水。落葉滿長安。曰四面無門山嶽秀。今朝且得主人歸。師曰。你道路頭在甚麼處。曰為甚麼對面不相識。師曰。且喜到來。問祖意教意是同是別。師曰。人貧智短。馬瘦毛長。問如何是白雲為人親切處。師曰。捩轉鼻孔。曰便恁么去時如何。師曰。不知痛癢漢。問達磨面壁意旨如何。師曰。計較未成。曰二祖立雪時如何。師曰。將錯就錯。曰祇如斷臂安心又作么生。師曰。煬帝開汴河。問百尺竿頭如何進步。師曰。快走始得。問如何是臨濟下事。師曰。五逆聞雷。曰如何是雲門下事。師曰。紅旗閃爍。曰如何是曹洞下事。師曰。馳書不到家。曰如何是溈仰下事。師曰。斷碑橫古路。僧禮拜
。師曰。何不問法眼下事。曰留與和尚。師曰。巡人犯夜。問如何是白雲一滴水。師曰。打碓打磨。曰飲者如何。師曰。教你無著面處。問天下人舌頭。盡被白雲坐斷。白雲舌頭甚麼人坐斷。師曰。東村王大翁。師乃曰。適來思量得一則因緣。而今早忘了也。卻是拄杖子記得。乃拈拄杖曰。拄杖子也忘了。遂卓一下曰。同坑無異土。咄。上堂。幸然無一事。行腳要參禪。卻被禪相惱。不透祖師關。如何是祖師關。把火入牛欄。上堂。恁么恁么。鰕跳不出鬥。不恁么不恁么。弄巧成拙。軟似鐵硬如泥。金剛眼睛十二兩。衲僧手裡秤頭低。有價數沒商量。無鼻孔底將甚麼聞香。上堂。難難。幾何般。易易。沒巴鼻。好好催人老。默默從此得。過者四重關了。泗州人見大聖。參。
丹霞淳法嗣
真州長蘆真歇清了禪師
左綿雍氏子。襁褓入寺見佛。喜動眉睫。咸異之。年十八。試法華得度。往成都大慈習經論。領大意。出蜀至沔漢。扣丹霞之室。霞問。如何是空劫已前自己。師擬對。霞曰。你鬧在且去。一日登缽盂峰。豁然契悟。徑歸侍立。霞掌曰。將謂你知有。師欣然拜之。翌日霞上堂曰。日照孤峰翠。月臨溪水寒。祖師玄妙訣。莫向寸心安。便下座。師直前曰。今日昇座。更瞞某不得也。霞曰。你試
【現代漢語翻譯】 現代漢語譯本： 師父說：『為什麼不問法眼禪師（Fayan，禪宗大師）的當下之事？』 學僧說：『留給和尚您來解答。』 師父說：『巡邏的人違反宵禁。』 學僧問：『如何是白雲寺（Baiyun Temple）的一滴水？』 師父說：『打碓打磨。』 學僧說：『飲用這滴水的人如何？』 師父說：『教你沒有著落之處。』 學僧問：『天下人的舌頭，都被白雲寺坐斷了，那麼白雲寺的舌頭被什麼人坐斷了？』 師父說：『東村的王大翁。』 師父於是說：『剛才我想到了一則因緣，現在卻早忘了。卻是拄杖記得。』 於是拿起拄杖說：『拄杖也忘了。』 隨即用拄杖敲了一下，說：『同坑沒有不同的土。』 咄！ 上堂說法。『幸好沒有什麼事，行腳參禪，卻被禪相所困擾，不能透徹祖師的關隘。如何是祖師的關隘？把火放入牛欄。』 上堂說法。『恁么恁么（這樣這樣），小蝦跳不出鬥。不恁么不恁么（不這樣不這樣），弄巧成拙。軟似鐵硬如泥，金剛眼睛十二兩，衲僧手裡秤頭低。有價錢沒商量，沒有鼻孔的人用什麼聞香？』 上堂說法。『難啊難，有幾般？易啊易，沒把柄。好好催人老，默默從此得，過了四重關了。泗州人見大聖。』 參！
丹霞淳禪師（Danxia Chun）的法嗣
真州長蘆真歇清了禪師（Zhenzhou Changlu Zhenxie Qingliao）
左綿雍氏之子。還在襁褓中時，入寺見到佛像，喜悅之情溢於言表。人們都覺得他很特別。十八歲時，通過《法華經》的考試而得度出家。前往成都大慈寺（Chengdu Daci Temple）學習經論，領會其大意。離開四川到達沔漢，拜訪丹霞禪師的住所。丹霞禪師問：『什麼是空劫（kongjie，佛教時間概念，指極長的時間）以前的自己？』 禪師正要回答，丹霞禪師說：『你太吵鬧了，先去吧。』 一天，禪師登上缽盂峰（Boyu Peak），豁然開悟。直接回去侍立在丹霞禪師身旁。丹霞禪師打了他一掌，說：『我還以為你知道了。』 禪師欣然拜謝。第二天，丹霞禪師上堂說法，說：『日照孤峰翠，月臨溪水寒，祖師玄妙訣，莫向寸心安。』 隨即下座。禪師直接上前說：『今日昇座，再也瞞不過我了。』 丹霞禪師說：『你試試看。』
【English Translation】 English version: The master said, 'Why don't you ask about the affairs under Fayan (a Chan master)?' The monk said, 'I'll leave it to you, Master.' The master said, 'The patrolman violates the night curfew.' The monk asked, 'What is a drop of water from Baiyun Temple (White Cloud Temple)?' The master said, 'Pounding the mortar, grinding the millstone.' The monk said, 'What about the one who drinks it?' The master said, 'I'll teach you to have nowhere to settle.' The monk asked, 'The tongues of all the people in the world are cut off by Baiyun Temple; whose tongue cuts off Baiyun Temple's tongue?' The master said, 'Wang Da-weng of Dongcun (East Village).' Then the master said, 'Just now I thought of a karmic connection, but now I've forgotten it. But the staff remembers.' Then he picked up the staff and said, 'The staff has also forgotten.' Then he struck once with the staff and said, 'In the same pit, there is no different soil.' Tut! Ascending the hall to preach. 'Fortunately, there is nothing to do; walking around to practice Chan, but being troubled by the appearance of Chan, unable to penetrate the ancestral master's barrier. What is the ancestral master's barrier? Putting fire into the cattle pen.' Ascending the hall to preach. 'Like this, like this, the shrimp cannot jump out of the bucket. Not like this, not like this, overreaching oneself. Soft as iron, hard as mud; the diamond eye weighs twelve ounces, the scale in the hands of the monastic is low. There is a price, no bargaining; what will the noseless one use to smell the fragrance?' Ascending the hall to preach. 'Difficult, difficult, how many kinds? Easy, easy, no handle. Good, good, urging people to grow old; silently, one obtains from this, passing through the fourfold barrier. The people of Sizhou see the Great Sage.' Participate!
Dharma successor of Chan Master Danxia Chun (Danxia Chun)
Chan Master Zhenxie Qingliao (Zhenxie Qingliao) of Changlu Temple (Changlu Temple) in Zhenzhou
The son of the Yong family of Zuomian. When he was still in swaddling clothes, he entered the temple and saw the Buddha image, and his joy was evident. People thought he was special. At the age of eighteen, he passed the Lotus Sutra examination and was ordained. He went to Daci Temple (Daci Temple) in Chengdu to study the scriptures and treatises, understanding their main ideas. Leaving Sichuan, he arrived at Mianhan and visited the residence of Chan Master Danxia. Chan Master Danxia asked, 'What is your self before the empty kalpa (kongjie, a Buddhist concept of time, referring to an extremely long period)?' As the Chan master was about to answer, Chan Master Danxia said, 'You are too noisy, go away for now.' One day, the Chan master climbed Boyu Peak (Boyu Peak) and suddenly attained enlightenment. He went directly back to stand beside Chan Master Danxia. Chan Master Danxia slapped him and said, 'I thought you knew.' The Chan master gratefully bowed. The next day, Chan Master Danxia ascended the hall to preach, saying, 'The sun shines on the solitary peak, green; the moon reflects on the stream, cold. The ancestral master's profound secret, do not settle in the inch of the heart.' Then he descended from the seat. The Chan master went directly forward and said, 'Ascending the seat today, you can no longer deceive me.' Chan Master Danxia said, 'Try it.'
舉我今日昇座看。師良久。霞曰。將謂你瞥地。師便出。后游五臺。之京師。浮汴直抵長蘆。謁祖照。一語契投。命為侍者。逾年分座。未幾照稱疾退閑。命師繼席。學者如歸。建炎末。游四明。主補陀。臺之天封。閩之雪峰。詔住育王。徙溫州龍翔。杭之徑山。慈寧皇太后命開山皋亭崇先。上堂。我于先師一掌下。伎倆俱盡。覓個開口處不可得。如今還有恁么快活不徹底漢么。若無銜鐵負鞍。各自著便。上堂。久默斯要。不務速說。釋迦老子。待要款曲賣弄。爭奈未出母胎。已被人覷破。且道覷破個甚麼。瞞雪峰不得。上堂。上孤峰頂。過獨木橋。驀直恁么行。猶是時人腳高腳低處。若見得徹。不出戶身遍十方。未入門常在屋裡。其或未然。趁涼搬取一轉柴。上堂。道得第一句。不被拄杖子瞞。識得拄杖子。猶是途路中事。作么生是到地頭一句。上堂。處處覓不得。祇有一處不覓自得。且道是那一處。良久曰。賊身已露。上堂。口邊白醭去。始得入門。通身紅爛去。方知有門裡事。更須知有不出門底。乃曰。喚甚麼作門。僧問。三世諸佛向火焰里轉大法輪。還端的也無。師大笑曰。我卻疑著。曰和尚為甚麼卻疑著。師曰。野花香滿路。幽鳥不知春。問不落風彩。還許轉身也無。師曰。石人行處不同功。曰向上事作么
【現代漢語翻譯】 現代漢語譯本： 我今天升座說法，看看大家如何。高峰和尚沉默良久。門霞禪師說：『我還以為你能夠立即領悟。』高峰和尚便離開了。後來他遊歷五臺山，到達京師，沿汴河直抵長蘆寺，拜見祖照和尚（指道和尚）。一句話就彼此意氣相投，祖照和尚命他擔任侍者。過了一年，高峰和尚開始分座說法。不久，祖照和尚稱病退隱，命高峰和尚繼承住持之位，學僧們如歸家一般前來親近。建炎末年（1130年），高峰和尚遊歷四明地區，主持補陀寺、天封寺，以及福建的雪峰寺。後來，朝廷下詔讓他住持育王寺，之後又遷往溫州的龍翔寺、杭州的徑山寺。慈寧皇太后命他開山，建立皋亭崇先寺。高峰和尚上堂說法時說：『我在先師（指斷橋妙倫禪師）的一掌之下，所有的伎倆都用盡了，想找個開口說話的地方都找不到。如今還有這樣痛快淋漓、不徹底的人嗎？如果沒有，那就各自努力吧。』 高峰和尚上堂說法時說：『長久的沉默是關鍵，不要急於求成。釋迦老子想要委婉地賣弄，無奈還在母胎中，就已經被人看穿了。』那麼，看穿了什麼呢？瞞不過雪峰禪師。 高峰和尚上堂說法時說：『登上孤峰頂，走過獨木橋，就這樣徑直前行，仍然是世人腳高腳低的地方。如果能夠徹底領悟，不出家門也能遍及十方，未入門時也常在屋裡。如果還不能領悟，那就趁著涼快，搬一轉柴吧。』 高峰和尚上堂說法時說：『說得出第一句話，不被拄杖子所欺騙；認識了拄杖子，仍然是路途中的事。』那麼，怎樣才是到達目的地的一句話呢？ 高峰和尚上堂說法時說：『到處都找不到，只有一處不找自得。』那麼，是哪一處呢？高峰和尚沉默良久，說：『賊身已經暴露了。』 高峰和尚上堂說法時說：『去掉口邊的白色黴菌，才能入門；全身紅腫潰爛，才知道有門裡的事。更要知道有不出門的事。』於是說：『叫什麼作門呢？』 有僧人問：『三世諸佛在火焰里轉大法輪，是真的嗎？』高峰和尚大笑著說：『我卻懷疑。』僧人問：『和尚為什麼懷疑呢？』高峰和尚說：『野花香滿路，幽鳥不知春。』 有僧人問：『如果不落入言語的窠臼，還允許轉身嗎？』高峰和尚說：『石人的行走，功用不同。』僧人問：『向上之事如何？』
【English Translation】 English version: Today, I ascend the seat to observe. The master remained silent for a long time. Xia said, 'I thought you would grasp it instantly.' The master then departed. Later, he traveled to Mount Wutai, reaching the capital, and went straight to Changlu Temple along the Bian River to visit Patriarch Zhao (referring to Dao Heshang). They resonated with each other in a single conversation, and Patriarch Zhao appointed him as an attendant. After a year, the master began to share the seat and preach. Soon after, Zhao claimed illness and retired, appointing the master to succeed him as abbot. Scholars flocked to him as if returning home. At the end of the Jianyan era (1130 AD), the master traveled to Siming, presiding over Putuo Temple, Tianfeng Temple, and Xuefeng Temple in Fujian. An imperial edict ordered him to reside at Yuhuang Temple, and later he moved to Longxiang Temple in Wenzhou and Jingshan Temple in Hangzhou. The Empress Dowager Cining ordered him to establish Gaoting Chongxian Temple. During a Dharma talk, the master said, 'Under the first master's (referring to Duanqiao Miaolun Chanshi) one slap, all my skills were exhausted, and I couldn't find a place to open my mouth. Are there still such thoroughly joyful and incomplete people today? If not, then each of you should strive on your own.' During a Dharma talk, the master said, 'Prolonged silence is key; do not rush to speak quickly. Shakyamuni Buddha wanted to subtly show off, but unfortunately, he was seen through while still in the womb.' So, what was seen through? It cannot deceive Xuefeng Chanshi. During a Dharma talk, the master said, 'Climbing the solitary peak, crossing the single-plank bridge, proceeding straight ahead like this is still where people's feet are high and low. If one can thoroughly understand, one can pervade the ten directions without leaving home, and one is always inside the house even before entering the gate. If one still cannot understand, then take advantage of the coolness and carry a load of firewood.' During a Dharma talk, the master said, 'Being able to speak the first sentence means not being deceived by the staff; recognizing the staff is still a matter of being on the road.' So, what is the sentence that arrives at the destination? During a Dharma talk, the master said, 'It cannot be found everywhere; there is only one place where it is obtained without seeking.' So, which place is it? The master remained silent for a long time and said, 'The thief's body has already been exposed.' During a Dharma talk, the master said, 'Removing the white mold from the mouth is how one enters the gate; having the whole body red and festering is how one knows there are things inside the gate. One must also know there are things that do not leave the gate.' Then he said, 'What is called a gate?' A monk asked, 'Do the Buddhas of the three worlds turn the great Dharma wheel in the flames? Is it true?' The master laughed loudly and said, 'I doubt it.' The monk asked, 'Why does the master doubt it?' The master said, 'Wildflowers fill the road with fragrance, but the secluded birds do not know spring.' A monk asked, 'If one does not fall into the trap of words, is it permissible to turn around?' The master said, 'The actions of stone people have different functions.' The monk asked, 'What about the matter of upward progress?'
生。師曰。妙在一漚前。豈容千聖眼。僧禮拜。師曰。祇恐不恁么。師一日入廚。看煮麵次。忽桶底脫。眾皆失聲曰可惜許。師曰。桶底脫自合歡喜。因甚麼卻煩惱。僧曰。和尚即得。師曰。灼然可惜許一桶面。問僧。你死後燒作灰撒卻了。向甚麼處去。僧便喝。師曰。好一喝。祇是不得翻款。僧又喝。師曰。公案未圓。更喝始得。僧無語。師打曰。者死漢。上堂。苔封古徑。不墮虛凝。霧鎖寒林。肯彰風要。鉤針穩密。孰云漁父棲巢。祇么承當。自是平常快活。還有具透關眼底么。良久曰。直饒聞早便歸去。爭似從來不出門。上堂。乍雨乍晴。乍寒乍熱。山僧底個山僧自知。諸人底個諸以自說。且道雪峰口。除吃飯外。要作甚麼。問僧。琉璃殿上玉女攛梭。明甚麼邊事。曰回互不當機。師曰。還有斷續也無。曰古今不曾間。師曰。正當不曾間時如何。僧珍重便出。上堂。撼拄杖曰。看看三千大千世界。一時搖動。雲門大師即得。雪峰則不然。卓拄杖曰。三千大千世界。向甚麼處去。還會么。不得重梅雨。秧苗爭見青。上堂。幻化空身即法身。遂作舞云。見么見么。恁么見得。過橋村酒美。又作舞云。見么見么。恁么不見。隔岸野花香。上堂。還有不被玄妙污染底么。良久曰。者一點。傾四海水。已是洗脫不下。僧問
【現代漢語翻譯】 生。師父說：『妙處在於一漚（水泡）生起之前，哪裡容得下千聖的眼光？』僧人禮拜。師父說：『只怕你不是這樣。』師父一日進入廚房，觀看煮麵，忽然桶底脫落。眾人都失聲說可惜。師父說：『桶底脫落正應該歡喜，為什麼反而煩惱？』僧人說：『和尚您是得道了。』師父說：『確實可惜了一桶面。』問僧人：『你死後燒成灰撒掉了，往哪裡去？』僧人便喝（一聲）。師父說：『好一聲喝，只是不能翻供。』僧人又喝。師父說：『公案未圓滿，再喝一次才可以。』僧人無語。師父打了一下說：『這個死漢。』 上堂。青苔封住了古老的小路，不落入虛無的凝滯；霧氣鎖住了寒冷的樹林，不肯彰顯風的要領。鉤針穩固而細密，誰說漁父在此築巢？就這樣承擔，自然是平常的快樂。還有具備透徹關隘眼力的人嗎？』良久說：『即使早早聽聞便歸去，怎比得上從來沒有出過門。』 上堂。一會兒下雨一會兒晴，一會兒寒冷一會兒炎熱，山僧的那個山僧自己知道，你們的那個你們自己說。且說雪峰（地名）的口，除了吃飯之外，還要做什麼？問僧人：『琉璃殿上玉女穿梭，明的是什麼邊事？』（僧人）說：『回答不切題。』師父說：『還有間斷嗎？』（僧人）說：『古今不曾間斷。』師父說：『正當不曾間斷時如何？』僧人珍重（告辭）便出去了。 上堂。搖動拄杖說：『看看三千大千世界，一時搖動。雲門（禪宗大師）大師可以這樣，雪峰（義存禪師）則不然。』放下拄杖說：『三千大千世界，向什麼地方去了？』會嗎？『不得重梅雨，秧苗爭見青。』 上堂。幻化空身即是法身。於是跳舞說：『見嗎？見嗎？』這樣見得，『過橋村酒美。』又跳舞說：『見嗎？見嗎？』這樣不見，『隔岸野花香。』 上堂。還有不被玄妙污染的嗎？良久說：『這一點，傾盡四海水，也洗脫不掉。』僧人問。
【English Translation】 Life. The master said, 'The wonder lies before the arising of a single bubble (of foam), how can it accommodate the eyes of a thousand sages?' The monk bowed. The master said, 'I'm just afraid it's not like that.' One day, the master entered the kitchen and watched the noodles being cooked. Suddenly, the bottom of the bucket fell out. Everyone exclaimed in dismay, saying it was a pity. The master said, 'The bottom of the bucket falling out should be a cause for joy, why are you troubled instead?' The monk said, 'Venerable monk, you are enlightened.' The master said, 'It is indeed a pity about the bucket of noodles.' He asked a monk, 'After you die and are cremated, and your ashes are scattered, where do you go?' The monk then shouted (a '喝'). The master said, 'A good shout, but you can't retract it.' The monk shouted again. The master said, 'The koan is not complete, you must shout again.' The monk was speechless. The master struck him, saying, 'This dead fellow.' Ascending the hall. 'Moss seals the ancient path, not falling into empty stagnation; mist locks the cold forest, unwilling to reveal the essence of the wind. The hook and needle are steady and meticulous, who says the fisherman nests here? Just accept it as it is, and it is naturally ordinary happiness. Is there anyone with the eye to see through the barrier?' After a long pause, he said, 'Even if you hear it early and return, how can it compare to never having left the gate?' Ascending the hall. 'Sometimes it rains, sometimes it's clear; sometimes it's cold, sometimes it's hot. The mountain monk's mountain monk knows himself, and each of you speaks for yourselves. Now, what does the mouth of Xuefeng (place name) do besides eating?' He asked a monk, 'The jade maiden weaves on the loom in the crystal palace, what is she clarifying?' The (monk) said, 'The answer is irrelevant.' The master said, 'Is there any interruption?' The (monk) said, 'Never interrupted from ancient times to the present.' The master said, 'What is it like when it is not interrupted?' The monk respectfully (took his leave) and left. Ascending the hall. He shook his staff and said, 'Look, the three thousand great thousand worlds are shaking at once. Master Yunmen (Zen master) can do this, but not Xuefeng (Yicun Zen master).' He put down his staff and said, 'Where have the three thousand great thousand worlds gone?' Do you understand? 'Do not repeat the plum rain, the seedlings struggle to see the green.' Ascending the hall. 'The illusory empty body is the Dharma body.' Then he danced and said, 'Do you see it? Do you see it?' Seeing it like this, 'The wine of Guoqiao Village is delicious.' He danced again and said, 'Do you see it? Do you see it?' Not seeing it like this, 'The wildflowers on the other shore are fragrant.' Ascending the hall. 'Is there anyone who is not contaminated by the mysterious and wonderful?' After a long pause, he said, 'This one point, even if you pour out the four seas, you cannot wash it away.' A monk asked.
。如何是空劫已前自己。師曰。白馬入蘆花。上堂。窮微喪本。體妙失宗。一句截流。淵玄及盡。是以金針密處不露光铓。玉線通時潛舒異彩。雖然如是。猶是互動雙明。且道巧拙不到。作么生相委。良久曰。云蘿秀處青陰合。巖樹高低翠鎖深。上堂。轉功就位。是向去底人。玉韞荊山貴。轉位就功。是卻來底人。紅爐片雪春。功位俱轉。通身不滯。撒手亡依。石女夜登機。密室無人掃。正恁么時。絕氣息一句。作么生相委。良久曰。歸根風墮葉。照盡月潭空。師終於皋亭崇先。塔于寺西華桐島。謚悟空禪師。
石門易法嗣
遂寧府香山尼佛通禪師
因誦蓮經有省。往見石門。乃曰。成都吃不得也。遂寧吃不得也。門拈拄杖打出。通忽悟曰。榮者自榮。謝者自謝。秋露春風。好不著便。門拂袖歸方丈。師亦不顧而出。由此道俗景從。得法者眾。
大洪遂法嗣
隨州大洪顯慶禪師
廣安楊氏子。僧問。須菩提巖中晏坐。帝釋雨花。和尚新處洪峰。有何祥瑞。師曰。鐵牛耕破扶桑國。迸出金烏照海門。曰未審是何宗旨。師曰。熨斗煎茶銚不同。
黃龍心法嗣
漢州三聖繼昌禪師
彭州黎氏子。上堂。木佛不度火。甘露臺前逢達磨。惆悵洛陽人未來。面壁九年空冷
【現代漢語翻譯】 現代漢語譯本：如何是空劫（宇宙形成之前）已前的自己？ 石門禪師說：『白馬入蘆花。』 禪師上堂說法：窮究細微會喪失根本，體悟玄妙會失去宗旨。一句截斷眾流，深奧玄妙窮盡於此。因此，金針縫製最細密的地方不露出光芒，玉線貫通之時悄然展現奇異光彩。雖然如此，仍然是互動輝映的雙重明亮。那麼，巧與拙都達不到的境界，該如何領會呢？ 禪師停頓片刻說：『云蘿茂盛之處青翠成蔭，山巖樹木高低錯落，翠色深深鎖住。』 禪師上堂說法：轉變功夫成就果位，是走向彼岸的人，如同美玉蘊藏在荊山之中而顯得珍貴；轉變果位成就功夫，是返回此岸的人，如同紅爐中飄落一片雪花，帶來春意。功夫與果位都得到轉變，通身沒有滯礙，撒手放下一切依賴，如同石女夜晚登上織布機，密室之中無人打掃。正在這個時候，斷絕氣息的一句，該如何領會呢？ 禪師停頓片刻說：『歸根落葉隨風飄落，照耀一切的月亮倒映在空曠的潭水中。』 禪師最終在皋亭崇先圓寂，塔建在寺廟西邊的華桐島上，謚號悟空禪師。
石門易法嗣
遂寧府香山尼佛通禪師
因為誦讀《蓮經》有所領悟，前去拜見石門禪師。石門禪師說：『成都吃不得也，遂寧吃不得也。』石門禪師拿起拄杖打她出去。佛通禪師忽然醒悟說：『榮顯的自會榮顯，衰謝的自會衰謝，秋露春風，最好是不執著。』石門禪師拂袖回到方丈，佛通禪師也不回頭就離開了。從此道士俗人景仰追隨，得法的人很多。
大洪遂法嗣
隨州大洪顯慶禪師
是廣安楊氏的兒子。有僧人問：『須菩提（釋迦摩尼的十大弟子之一，解空第一）在巖洞中安坐，帝釋（佛教的護法神）天降雨花，和尚您新到大洪山峰，有什麼祥瑞？』禪師說：『鐵牛耕破扶桑國，迸出金烏照海門。』僧人說：『不知道是什麼宗旨？』禪師說：『熨斗煎茶，茶銚各不相同。』
黃龍心法嗣
漢州三聖繼昌禪師
是彭州黎氏的兒子。上堂說法：木頭的佛像不能度過火災，甘露臺前遇到了達磨（菩提達摩，禪宗始祖）。惆悵的是洛陽人沒有到來，面壁九年只是徒然寒冷。
【English Translation】 English version: What is the self before the empty kalpa (before the formation of the universe)? The master Shimen said: 'A white horse enters the reed flowers.' The master ascended the hall and preached: Exhausting the subtle will lose the root, realizing the profound will lose the purpose. A single sentence cuts off the flow, and the profound mystery is exhausted here. Therefore, the most delicate part of the golden needle embroidery does not reveal its light, and when the jade thread is connected, it quietly displays its strange colors. Although this is the case, it is still a double brightness of mutual reflection. Then, how can one understand the realm that neither skill nor clumsiness can reach? The master paused for a moment and said: 'Where the cloud vines flourish, the green shade merges, and the rocks and trees are high and low, with deep green locked in.' The master ascended the hall and preached: Transforming merit to achieve position is for those who go to the other shore, like beautiful jade hidden in Mount Jing and appearing precious; transforming position to achieve merit is for those who return to this shore, like a snowflake falling in a red furnace, bringing the breath of spring. When both merit and position are transformed, the whole body is without stagnation, letting go of all reliance, like a stone woman ascending the loom at night, and no one sweeping the secret room. At this very moment, how can one understand the sentence that cuts off the breath? The master paused for a moment and said: 'Returning to the root, fallen leaves fall with the wind, and the moon that illuminates everything is reflected in the empty pool.' The master finally passed away at Gaoting Chongxian, and the pagoda was built on Huatong Island to the west of the temple, with the posthumous title of Zen Master Wukong.
Successor of Shimen Yi
Zen Master Fotong, a nun of Xiangshan Mountain in Suining Prefecture
Because of reciting the Lotus Sutra, she had some understanding and went to see Zen Master Shimen. Zen Master Shimen said, 'Chengdu cannot be eaten, and Suining cannot be eaten either.' Zen Master Shimen picked up his staff and beat her out. Zen Master Fotong suddenly woke up and said, 'Those who are glorious will be glorious, and those who decline will decline. Autumn dew and spring breeze are best without attachment.' Zen Master Shimen flicked his sleeves and returned to his abbot's room, and Zen Master Fotong left without looking back. From then on, Taoists and laypeople admired and followed her, and many people attained the Dharma.
Successor of Dahong Sui
Zen Master Xianqing of Dahong Mountain in Suizhou
He was the son of the Yang family in Guang'an. A monk asked, 'Subhuti (one of the ten major disciples of Sakyamuni, foremost in understanding emptiness) sits peacefully in a cave, and Indra (a protector deity in Buddhism) rains down flowers. You, the abbot, have newly arrived at the peak of Dahong Mountain. What auspicious signs are there?' The master said, 'An iron ox plows through the land of Fusang, and a golden crow bursts out, illuminating the sea gate.' The monk said, 'I don't know what the purpose is?' The master said, 'The ironing pot and the tea kettle are different.'
Successor of Huanglong Xin
Zen Master Jichang of Sansheng in Hanzhou
He was the son of the Li family in Pengzhou. Ascending the hall, he preached: A wooden Buddha cannot survive fire, and Bodhidharma (the founder of Zen Buddhism) is encountered in front of the Sweet Dew Terrace. It is regrettable that the people of Luoyang have not arrived, and facing the wall for nine years is only futile coldness.
坐。金佛不度爐。坐嘆勞生走道途。不向華山圖上看。豈知潘閬倒騎驢。泥佛不度水。一道靈光照天地。堪羨玄沙老古錐。不要南山要鱉鼻。上堂。舉趙州訪二庵主。師曰。五陵公子爭夸富。百衲高僧不厭貧。近來世俗多顛倒。祇重衣衫不重人。
東林總法嗣
內翰東坡居士蘇軾
字子瞻。因宿東林。與照覺論無情話有省。黎明獻偈曰。溪聲便是廣長舌。山色豈非清凈身。夜來八萬四千偈。他日如何舉似人。未幾抵荊南。聞玉泉皓禪師機鋒不可觸。公擬抑之。即微服求見。泉問。尊官高姓。公曰。姓秤。乃秤天下長老底秤。泉喝曰。且道者一喝重多少。公無對。於是尊禮之。後過金山。有寫公照容者。公戲題曰。心似已灰之木。身如不繫之舟。問汝平生功業。黃州惠州瓊州。
寶峰文法嗣
西蜀廣道者
住筠陽九峰。為云庵真凈之嗣。天資純至。脫略世故。有頌趙州勘婆話曰。指路婆婆在五臺。禪人到此盡癡呆。一拳打破扶桑國。杲日當空照九垓。一日有戒上座者。善於醫術。分衛而歸。命廣說法。戒出問曰。如何是九峰境。答曰。滔滔雙澗水。落落九重山。進曰。如何是境中人。答曰。長者自長。短者自短。進曰。人境已蒙師指示。向上宗乘事若何。答曰。吃棒得也未。戒作
【現代漢語翻譯】 現代漢語譯本： 坐。泥塑金身佛像不能從爐火中得度。只是嘆息奔波勞碌一生，還在世間道路上奔走。如果不從華山圖上仔細觀看，哪裡會知道潘閬倒騎驢的灑脫？泥塑佛像不能從水中得度，只有一道靈光照亮天地。真令人羨慕玄沙宗師的古錐作風，不要南山，只要鱉鼻。 上堂說法。舉趙州禪師拜訪二位庵主的公案。我說，五陵的富家子弟爭相誇耀財富，身穿百衲衣的高僧卻不厭棄貧窮。近來世俗之人大多顛倒，只看重衣衫，不看重人品。
東林總法嗣
內翰東坡居士蘇軾（1037年-1101年）
字子瞻。因為夜宿東林寺，與照覺禪師討論無情說法而有所領悟。黎明時獻偈說：『溪流的聲音就是廣長的舌頭，山上的景色難道不是清凈的法身？昨夜領悟了八萬四千偈，將來如何向人解說？』不久後到達荊南，聽說玉泉皓禪師的機鋒銳利不可觸犯，蘇軾打算挫其銳氣，於是便微服求見。皓禪師問：『尊官貴姓？』蘇軾答：『姓秤，是衡量天下長老的秤。』皓禪師呵斥道：『且說我這一喝有多重？』蘇軾無言以對，於是恭敬地向皓禪師行禮。後來經過金山寺，有人為蘇軾畫像，蘇軾戲題道：『心如死灰之木，身如不繫之舟。問我平生功業，黃州、惠州、瓊州。』
寶峰文法嗣
西蜀廣道者
住在筠陽九峰，是云庵真凈的法嗣。天性純真，不拘世俗。曾作頌趙州勘婆話：『指路的婆婆在五臺山，禪人到此都變得癡呆。一拳打破扶桑國，太陽當空照耀四方。』一天，有位戒上座，擅長醫術，分衛乞食歸來，廣道命他說法。戒上座出來問道：『如何是九峰的境界？』廣道答道：『滔滔不絕的雙澗水，高聳入雲的九重山。』戒上座又問：『如何是境界中的人？』廣道答道：『長者自長，短者自短。』戒上座再問：『人境已經蒙受老師指示，向上宗乘之事又該如何？』廣道答道：『吃棒了嗎？』戒上座作勢要打。
【English Translation】 English version: Sitting. A golden Buddha cannot be saved from the furnace. I sigh, lamenting the toilsome life of wandering on the path. If one does not carefully observe the painting of Mount Hua, how would one know the carefree spirit of Pan Lang riding a donkey backwards? A clay Buddha cannot be saved from water; only a ray of spiritual light illuminates heaven and earth. How enviable is the 'old awl' demeanor of Zen Master Xuansha, who desires neither Nanshan nor the turtle's nose. Ascending the Dharma hall. I cite the case of Zen Master Zhaozhou visiting two hermitage masters. I say, the wealthy sons of Wuling compete to flaunt their riches, while monks in patched robes do not despise poverty. Nowadays, worldly people are mostly upside down, valuing clothes over character.
Successor of the Donglin Lineage
The Imperial Academician, Layman Su Shi (1037-1101)
Styled Zizhan. Because he stayed overnight at Donglin Temple and discussed the insentient teaching with Zen Master Zhaojue, he had an awakening. At dawn, he presented a verse saying: 'The sound of the stream is the long, broad tongue; is the mountain scenery not the pure Dharma body? Last night, I realized eighty-four thousand verses; how will I explain them to others in the future?' Not long after, he arrived at Jingnan and heard that Zen Master Hao of Yuquan's sharp wit was unassailable. Su Shi intended to subdue him, so he sought an audience in disguise. Zen Master Hao asked, 'What is your honorable surname, official?' Su Shi replied, 'My surname is Scale, the scale that weighs all the elders in the world.' Zen Master Hao shouted, 'Then tell me, how much does this shout weigh?' Su Shi was speechless, so he respectfully bowed to Zen Master Hao. Later, when passing by Jinshan Temple, someone painted a portrait of Su Shi, and he jokingly inscribed it: 'My heart is like a dead tree, my body like an unmoored boat. If you ask about my life's achievements, they are Huangzhou, Huizhou, and Qiongzhou.'
Successor of the Baofeng Lineage
The Western Shu Guangdao
Resided at Jiufeng in Junyang, a successor of Yun'an Zhenjing. He was of pure and sincere nature, detached from worldly affairs. He composed a verse on Zhaozhou's examination of the old woman: 'The old woman pointing the way is on Mount Wutai; Zen practitioners who arrive here all become foolish. With one punch, she shatters the land of Fusang; the bright sun shines in the sky, illuminating all directions.' One day, there was an Elder Jie, skilled in medicine, who returned from alms-begging. Guangdao ordered him to give a Dharma talk. Elder Jie came forward and asked, 'What is the realm of Jiufeng?' Guangdao replied, 'The ceaseless waters of the Twin Streams, the towering Ninefold Mountains.' Jie asked further, 'What are the people within the realm?' Guangdao replied, 'The tall are tall, the short are short.' Jie asked again, 'The realm of people has already received the teacher's instruction; what about the matter of the upward lineage?' Guangdao replied, 'Have you been beaten with the stick?' Jie made a gesture as if to strike.
禮。廣問侍者曰。升座為何事。侍者曰。戒藥王請。廣曰。金毛師子子。出窟便咆哮。且道金毛師子子是阿誰。良久云。即是今晨戒藥王。便下座。
隆興府泐潭湛堂文準禪師
興元府梁氏子。初謁真凈。凈問。近離甚處。師曰大仰。凈曰。夏在甚處。師曰大溈。凈曰。甚處人。師曰。興元府。凈展手曰。我手何似佛手。師罔措。凈曰。適來祇對一一靈明。一一天真。及乎道個我手何似佛手。便成窒礙。且道病在甚處。師曰。某甲不會。凈曰。一切見成。更教誰會。師當下釋然。服勤十載。所往必隨。紹聖三年。真凈移石門。眾益盛。凡衲僧扣問。但瞑目危坐無所示。見來學。則往治蔬圃。率以為常。師謂同行恭上座曰。老漢無意於法道乎。一日舉杖決渠水濺衣。忽大悟。凈詬曰。此乃敢爾䖃苴邪。自此跡愈晦而名益著。顯謨李公景直守豫章。請開法雲巖。未幾移居泐潭。僧問。教意即且置。未審如何是祖意。師曰。煙村三月里。別是一家春。問寒食因悲郭外春。墅田無處不傷神。林間壘壘添新冢。半是去年來哭人。者事且拈放一邊。如何是道。師曰。蒼天蒼天。曰學人特伸請問。師曰。十字街頭吹尺八。村酸冷酒兩三巡。問一法若有。毗盧墮在凡夫。萬法若無。普賢失卻境界。去此二途。請師一決。師
【現代漢語翻譯】 現代漢語譯本： 禮。廣問侍者說：『升座是爲了什麼事？』侍者說：『戒藥王（指一位僧人）的邀請。』廣說：『金毛獅子（比喻有力量的禪師）的兒子，一出洞穴便咆哮。那麼，金毛獅子的兒子是誰？』停頓片刻說：『就是今天早晨的戒藥王。』便走下座位。
隆興府（今江西省南昌市）泐潭湛堂文準禪師
興元府（今陜西省漢中市）梁氏之子。最初拜訪真凈禪師。真凈問：『最近從哪裡來？』文準禪師說：『大仰。』真凈問：『夏天在哪裡？』文準禪師說：『大溈。』真凈問：『哪裡人？』文準禪師說：『興元府。』真凈伸出手說：『我的手像不像佛手？』文準禪師不知所措。真凈說：『剛才的對答一一靈明，一一天真，等到說我的手像不像佛手，便成了阻礙。那麼，病在哪裡？』文準禪師說：『我不會。』真凈說：『一切現成，更教誰會？』文準禪師當下釋然。服侍真凈禪師十年，所到之處必定跟隨。紹聖三年（1096年），真凈禪師移居石門，門徒更加興盛。凡是僧人前來請教，真凈禪師只是閉目端坐，沒有指示。見到來學習的人，就去治理菜園，常常這樣。文準禪師對同行的恭上座說：『老漢對佛法沒有興趣嗎？』一天，真凈禪師舉起枴杖決開渠水濺濕了衣服，忽然大悟。真凈禪師責罵說：『這難道是敢於如此輕視嗎？』從此，真凈禪師的行跡更加隱晦，而名聲更加顯著。顯謨李公景直擔任豫章（今江西省南昌市）的太守，請真凈禪師到云巖寺開法。不久，真凈禪師移居泐潭。僧人問：『教義暫且放下，請問什麼是祖師的意旨？』文準禪師說：『煙霧籠罩的村莊在三月里，別有一番春色。』問：『寒食節因為悲傷城外的春天，田野里沒有一處不令人傷神。林間堆積的新墳越來越多，一半是去年來哭墳的人。』這件事且放在一邊，什麼是道？文準禪師說：『蒼天啊蒼天。』僧人說：『學人特別伸出請求。』文準禪師說：『十字街頭吹尺八，村裡簡陋的酒宴喝了兩三巡。』問：『一法如果存在，毗盧佛（指法身佛）就墮落在凡夫之中；萬法如果不存在，普賢菩薩就失去了境界。去掉這兩種極端，請禪師決斷。』
【English Translation】 English version: He bowed. Guang asked the attendant, 'What is the purpose of ascending the seat?' The attendant replied, 'An invitation from Precept Medicine King (referring to a monk).' Guang said, 'The son of the golden-haired lion (a metaphor for a powerful Chan master), roars as soon as he leaves the cave. Then, who is the son of the golden-haired lion?' After a moment of silence, he said, 'It is Precept Medicine King this morning.' Then he stepped down from the seat.
Chan Master Zhan Tang Wenzhun of Letan in Longxing Prefecture (present-day Nanchang, Jiangxi Province)
A son of the Liang family from Xingyuan Prefecture (present-day Hanzhong, Shaanxi Province). He initially visited Chan Master Zhenjing. Zhenjing asked, 'Where have you come from recently?' The Chan master Wenzhun replied, 'Dayang.' Zhenjing asked, 'Where were you in the summer?' The Chan master Wenzhun replied, 'Dawei.' Zhenjing asked, 'Where are you from?' The Chan master Wenzhun replied, 'Xingyuan Prefecture.' Zhenjing extended his hand and said, 'How does my hand resemble the Buddha's hand?' The Chan master Wenzhun was at a loss. Zhenjing said, 'Your previous answers were all clear and bright, all naturally true, but when it came to saying how my hand resembles the Buddha's hand, it became an obstacle. Then, where is the problem?' The Chan master Wenzhun said, 'I don't know.' Zhenjing said, 'Everything is already present, who else needs to know?' The Chan master Wenzhun was immediately enlightened. He served Chan Master Zhenjing for ten years, always following him wherever he went. In the third year of Shaosheng (1096 AD), Chan Master Zhenjing moved to Shimen, and his disciples became even more numerous. Whenever monks came to ask questions, Chan Master Zhenjing would simply close his eyes and sit upright, without giving any instructions. When he saw people coming to learn, he would go to tend the vegetable garden, which was his usual practice. The Chan master Wenzhun said to his fellow practitioner, the Venerable Gong, 'Does the old man have no interest in the Dharma?' One day, Chan Master Zhenjing raised his staff and diverted the water in the ditch, splashing his clothes, and suddenly he had a great enlightenment. Chan Master Zhenjing scolded, 'Is this daring to be so disrespectful?' From then on, Chan Master Zhenjing's actions became more obscure, but his reputation became more prominent. The Duke Li Jingzhi, the Expositor of Merit, served as the governor of Yuzhang (present-day Nanchang, Jiangxi Province), and invited Chan Master Zhenjing to open the Dharma at Yunyan Temple. Soon after, Chan Master Zhenjing moved to Letan. A monk asked, 'Let's put aside the teachings for now, may I ask what is the meaning of the Patriarch?' The Chan master Wenzhun said, 'In the misty village in the third month, there is a different kind of spring.' He asked, 'During the Cold Food Festival, I grieve for the spring outside the city, and there is no place in the fields that does not cause sadness. The new graves piled up in the forest are increasing, half of them are people who came to mourn last year.' Let's put this matter aside for now, what is the Dao? The Chan master Wenzhun said, 'Oh, heavens, oh, heavens.' The monk said, 'The student makes a special request.' The Chan master Wenzhun said, 'Playing the shakuhachi at the crossroads, and having two or three rounds of simple wine in the village.' He asked, 'If one dharma exists, Vairocana Buddha (referring to the Dharmakaya Buddha) falls into the realm of ordinary people; if all dharmas do not exist, Samantabhadra Bodhisattva loses his realm. Removing these two extremes, please make a decision, Master.'
曰。大黃甘草。曰此猶是學人疑處。師曰。放待冷來看。問向上一路千聖不傳。未審如何是向上一路。師曰。行到水窮處。坐看云起時。曰為甚不傳。師曰。家家有路透長安。曰祇如衲僧門下。畢竟作么生。師曰。放你三十棒。
黃檗勝法嗣
成都府昭覺純白紹覺禪師
上堂。寒便向火。熱即搖扇。饑時吃飯。困來打眠。所以趙州庭前柏。香嚴嶺后松。栽來無別用。祇要引清風。且道。畢竟事作么生。甲子乙丑海中金。丙寅丁卯罏中火。
仰山偉法嗣
襄陽谷隱顯禪師
生於西蜀安樞密之別業田丁家。南遊參仰山偉公。因致問。如何是佛向上事。偉對以日出東方夜落西。顯復進語。東方向上更望指示。語未竟。偉便打。於是有省。及住谷隱。以仰山忌日。對靈拈香云。仰面不見天。低頭不見地。不知大仰來不來。一炷旃檀表勤意。顯為人誠至。道學純正。安公常𢹂家屬致拜。且語人曰。不意有一佛出吾家地上。遂奏凈覺禪師號。以伸敬焉。蓋取其蘊。略其所出。可謂道在一介。則一介重也。
黃龍肅法嗣
嘉定府月珠祖鑒禪師
僧請筆師語要。師曰。達磨西來單傳心印。曹溪六祖不識一字。今日諸方出世。語句如山。重增繩索。乃拍禪床曰。於斯薦得。猶是
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『大黃和甘草（都是藥材）。』 禪師說：『這仍然是學人疑惑的地方。』 禪師說：『放著，等冷靜下來再看。』 僧人問：『向上一路，千聖不傳，不知道什麼是向上一路？』 禪師說：『行到水窮處，坐看云起時。』 僧人說：『為什麼不傳？』 禪師說：『家家有路透長安（唐朝[618-907]都城）。』 僧人說：『就如衲僧門下，到底該怎麼做？』 禪師說：『放你三十棒。』
黃檗勝（禪師名號）的法嗣
成都府昭覺純白紹覺禪師
上堂說法。寒冷就向火，炎熱就搖扇。飢餓時吃飯，睏倦時睡覺。所以趙州（禪師名號）庭前的柏樹，香嚴（禪師名號）嶺后的松樹，栽種來沒有別的用處，只要引來清風。且說，這到底是怎麼回事？甲子乙丑是海中金（六十甲子納音），丙寅丁卯是爐中火（六十甲子納音）。』
仰山偉（禪師名號）的法嗣
襄陽谷隱顯禪師
出生于西蜀安樞密（官名）的別業田丁家。南遊參拜仰山偉公，因此請教：『什麼是佛向上事？』 仰山偉回答說：『日出東方夜落西。』 顯禪師又進一步問：『東方向上，更希望指示。』 話還沒說完，仰山偉就打了他，於是顯禪師有所領悟。等到住持谷隱寺時，在仰山偉的忌日，對著靈位拈香說：『仰面不見天，低頭不見地，不知道大仰（指仰山偉）來不來，一炷旃檀（一種香）表勤意。』 顯禪師為人誠實至真，道學純正。安公常常帶著家屬來拜見，並且對人說：『沒想到有一尊佛出現在我家的地上。』 於是上奏朝廷賜予『凈覺禪師』的稱號，以表達敬意。大概是取其蘊含，省略其出身，可謂道在於一介，那麼一介也就重要了。
黃龍肅（禪師名號）的法嗣
嘉定府月珠祖鑒禪師
僧人請求禪師開示語言的要旨。禪師說：『達磨（菩提達摩）西來單傳心印，曹溪六祖（慧能）不識一字。如今各方出世說法，語句如山，重增繩索。』 於是拍了一下禪床說：『於此領會，仍然是……』
【English Translation】 English version: A monk asked: 'Rheum palmatum (Da Huang) and Glycyrrhiza uralensis (Gan Cao) (both are medicinal materials).' The master said: 'This is still where the learner is in doubt.' The master said: 'Leave it, wait until it cools down to look.' A monk asked: 'The upward path, the thousand sages do not transmit, I don't know what is the upward path?' The master said: 'Walk to the end of the water, sit and watch the clouds rise.' The monk said: 'Why not transmit it?' The master said: 'Every family has a road leading to Chang'an (capital of Tang Dynasty [618-907]).' The monk said: 'Just like under the monks' door, what should I do after all?' The master said: 'Give you thirty blows.'
Successor of Huangbo Sheng (Zen master's name)
Zen Master Chunbai Shaojue of Zhaojue Temple in Chengdu Prefecture
Ascending the hall to preach. When it's cold, turn to the fire; when it's hot, wave a fan. Eat when hungry, sleep when sleepy. Therefore, the cypress in front of Zhaozhou's (Zen master's name) courtyard, the pine behind Xiangyan's (Zen master's name) ridge, are planted for no other purpose than to bring in the clear wind. And say, what is the matter after all? Jiazi Yichou is gold in the sea (sixty Jiazi Na Yin), Bingyin Dingmao is fire in the furnace (sixty Jiazi Na Yin).'
Successor of Yangshan Wei (Zen master's name)
Zen Master Gu Yin Xian of Xiangyang
Born in the Tian Ding family of An Shumi's (official title) other industry in Xishu. He traveled south to pay homage to Yangshan Wei, and therefore asked: 'What is the Buddha's upward matter?' Yangshan Wei replied: 'The sun rises in the east and sets in the west.' Zen Master Xian further asked: 'Eastward upward, I hope for further instructions.' Before he finished speaking, Yangshan Wei hit him, and Zen Master Xian realized something. When he was the abbot of Guyin Temple, on the anniversary of Yangshan Wei's death, he lit incense in front of the spiritual seat and said: 'Looking up, I can't see the sky; looking down, I can't see the ground. I don't know if Da Yang (referring to Yangshan Wei) is coming or not. A stick of sandalwood (a kind of incense) expresses diligence.' Zen Master Xian was honest and sincere, and his Taoist studies were pure and upright. Duke An often brought his family to visit and said to people: 'I didn't expect a Buddha to appear on my family's land.' Therefore, he reported to the court and bestowed the title of 'Zen Master Jingjue' to express his respect. It probably takes its connotation and omits its origin, which can be said that the Tao is in one, then one is also important.
Successor of Huanglong Su (Zen master's name)
Zen Master Yuezhu Zujian of Jiading Prefecture
A monk asked the Zen master to explain the essence of language. The master said: 'Bodhidharma (Damo) came from the West and only transmitted the mind seal. The Sixth Patriarch of Caoxi (Huineng) did not know a single word. Nowadays, various parties are born to preach, and the words are like mountains, adding ropes.' Then he patted the Zen bed and said: 'To understand this is still...'
鈍根。若也未然。白雲深處從君臥。切忌寒猿中夜啼。
圓照本法嗣
筠州逍遙聰禪師
綿州鹽泉王氏子。幼投劍門慈雲海亮禪師出家。年二十三。誦經得度。遂游成都講肆。舍之南遊。遍參尊宿。末後見圓照本于凈慈。久而不悟。一日為僧伽作禮。忽灑然。即上方丈具陳所得。本曰。汝知之矣。吾昔夢汝吞一世界一剃刀。今汝所悟云然。知汝自今始出家也。即為升座告眾。師服勤久之。后游江西。延住真如開善聖壽三剎焉。
上藍順法嗣
參政蘇轍居士
字子由。元豐三年。以睢陽從事。左遷瑞州榷管之任。是時洪州上藍順禪師。與其父文安先生有契。因往訪焉。相得歡甚。公咨以心法。順示搐鼻因緣。已而有省。作偈呈曰。中年聞道覺前非。邂逅相逢老順師。搐鼻徑參真面目。掉頭不受別鉗錘。枯藤破衲公何事。白酒青鹽我是誰。慚愧東軒殘月上。一杯甘露滑如飴。
佛國惟白法嗣
興元府中梁山乾明永因禪師
初住法濟。僧問。改律為禪。非無所以。學人上來。乞師便道。師云。分明一句作者猶迷。僧云。漢水祇應流到海。月輪直上最高峰。師云。且得領話。
錦江禪燈卷第四 卍新續藏第 85 冊 No. 1590 錦江禪燈
【現代漢語翻譯】 現代漢語譯本： 『鈍根』，如果不是這樣，你就應該在白雲深處安睡，但切記不要讓寒冷的猿猴在半夜啼叫。
圓照本（Yuanzhao Ben）法嗣
筠州逍遙聰禪師（Yunzhou Xiaoyao Cong Chanshi）
綿州鹽泉王氏之子。年幼時投劍門慈雲海亮禪師（Ciyun Hailiang Chanshi）出家。二十三歲時，誦經得度。於是遊歷成都的講學場所，之後離開向南遊歷，遍參各位尊宿。最後在凈慈寺拜見圓照本（Yuanzhao Ben），很久都沒有開悟。一天，為僧伽作禮時，忽然醒悟。立即到方丈室，詳細陳述自己的所得。圓照本（Yuanzhao Ben）說：『你已經知道了。我過去夢見你吞下一個世界和一把剃刀。現在你所悟到的就是這樣。我知道你從今天才真正出家。』於是為他升座，告訴大眾。禪師服勤很久之後，遊歷江西，先後住在真如寺、開善寺、聖壽寺三座寺廟。
上藍順（Shanglan Shun）法嗣
參政蘇轍居士（Sū Zhé Jūshì）
字子由。元豐三年（1080年），以睢陽從事的身份，被貶到瑞州擔任榷管的職務。當時洪州的上藍順禪師（Shanglan Shun Chanshi），與他的父親文安先生有交情，因此前去拜訪。兩人相處非常愉快。蘇轍居士向他請教心法，上藍順（Shanglan Shun）禪師以『搐鼻』的因緣開示他，不久蘇轍居士有所領悟，作偈呈上：『中年聞道覺前非，邂逅相逢老順師。搐鼻徑參真面目，掉頭不受別鉗錘。枯藤破衲公何事，白酒青鹽我是誰。慚愧東軒殘月上，一杯甘露滑如飴。』
佛國惟白（Foguó Wéibái）法嗣
興元府中梁山乾明永因禪師（Xingyuanfu Zhongliangshan Qianming Yongyin Chanshi）
最初住在法濟寺。有僧人問：『改變律宗為禪宗，並非沒有原因。學人上來，請老師開示。』禪師說：『分明一句，作者猶迷。』僧人說：『漢水祇應流到海，月輪直上最高峰。』禪師說：『且得領話。』
《錦江禪燈卷第四》 《卍新續藏第 85 冊 No. 1590 錦江禪燈》
【English Translation】 English version: 'Dull roots.' If it is not so, then you should sleep soundly in the depths of the white clouds, but be sure not to let the cold monkeys cry in the middle of the night.
Dharma heir of Yuanzhao Ben
Chan Master Cong of Xiaoyao in Yunzhou
He was the son of the Wang family of Yanquan in Mianzhou. As a child, he joined the monastic order under Chan Master Hailiang of Ciyun in Jianmen. At the age of twenty-three, he was ordained after reciting scriptures. Thereupon, he traveled to the lecture halls of Chengdu, then left to travel south, visiting various venerable elders. Finally, he met Yuanzhao Ben at Jingci Temple, but did not attain enlightenment for a long time. One day, while bowing to the Sangha, he suddenly awakened. He immediately went to the abbot's room and explained in detail what he had attained. Yuanzhao Ben said, 'You already know it. I once dreamed that you swallowed a world and a razor. Now what you have realized is like this. I know that you have truly become a monk from today.' Then he ascended the seat for him and told the assembly. After serving diligently for a long time, the Chan Master traveled to Jiangxi, residing successively at the three temples of Zhenru, Kaishan, and Shengshou.
Dharma heir of Shanglan Shun
Layman Su Zhe, Vice Minister
His courtesy name was Ziyou. In the third year of Yuanfeng (1080 AD), he was demoted to the position of salt and liquor commissioner in Ruizhou while serving as an official in Suiyang. At that time, Chan Master Shanglan Shun of Hongzhou had a close relationship with his father, Wen'an, so he went to visit him. They got along very happily. Layman Su Zhe asked him about the Dharma of the mind, and Shanglan Shun revealed the 'twitching nose' cause and condition to him. Soon after, Layman Su Zhe had some understanding and presented a verse: 'In middle age, hearing the Way, I realize my past mistakes; I meet the old Master Shun by chance. By twitching my nose, I directly participate in the true face; I turn my head and do not accept other tongs and hammers. What is the public matter of withered vines and tattered robes? Who am I with white wine and green salt? Ashamed, the remnant moon rises over the eastern window; a cup of nectar is as smooth as honey.'
Dharma heir of Foguo Weibai
Chan Master Yongyin of Qianming, Liangshan, Xingyuan Prefecture
He initially resided at Faji Temple. A monk asked, 'Changing the Vinaya school to the Chan school is not without reason. The student comes up, begging the teacher to give guidance.' The Chan Master said, 'Clearly, even the author is still confused.' The monk said, 'The Han River should flow to the sea, and the moon rises straight to the highest peak.' The Chan Master said, 'For now, you have grasped the words.'
The Fourth Scroll of the Brocade River Zen Lamp Continued Tripitaka No. 1590, Volume 85, Brocade River Zen Lamp
錦江禪燈卷第五
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第十五世
天童覺法嗣
襄州石門清涼法真禪師
劍門人。上堂。柳色含煙。春光迥秀。一峰孤峻。萬卉爭芳。白雲淡濘已無心。滿目青山元不動。漁翁垂釣。一溪寒雪未曾消。野渡無人。萬古碧潭清似鏡。賓中有主。拄杖橫挑日月輪。主中有賓。踏破草鞋赤腳走。直得賓主互顯。殺活自由。理事渾融。正偏不滯。入荒田不揀。信手拈來草。且道如何委悉。塵中雖有隱身術。爭似全身入帝鄉。
黃龍新法嗣
嘉定府九頂寂惺惠泉禪師
僧問。心迷法華轉。心悟轉法華。未審意旨如何。師曰。風暖鳥聲碎。日高花影重。上堂。昔日雲門有三句。謂涵蓋乾坤句。截斷眾流句。隨波逐浪句。九頂今日亦有三句。所謂饑來吃飯句。寒來向火句。困來打睡句。若以佛法而論。則九頂望雲門。直立下風。若以世諦而論。則雲門望九頂。直立下風。二語相違。且如何是九頂為人處。
嘉興府華亭性空妙普庵主
漢州人。久依死心獲證。乃抵秀水。追船子遺風。結茅青龍之野。吹鐵笛以自娛。多賦詠。得之者必珍藏。其山居曰。心法雙忘猶隔妄。色空不二尚餘塵。百鳥不來春又過。不知誰是
【現代漢語翻譯】 現代漢語譯本 錦江禪燈卷第五
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第十五世
天童覺法嗣
襄州石門清涼法真禪師
劍門人。上堂：柳色籠罩著煙霧，春天的景色格外秀麗。一座山峰孤立高聳，各種花草競相開放。白雲飄蕩，已經沒有了任何念頭，滿眼都是青山，原本就靜止不動。漁翁在垂釣，一條溪流的寒冷冰雪還未消融。野外的渡口空無一人，萬古的碧綠深潭清澈如鏡。賓客中有主人，拄杖橫著撥動日月之輪。主人中有賓客，赤腳走過，踏破了草鞋。要做到賓主互相顯現，殺與活都自由自在，事與理完全融合，正與偏都不滯留。進入荒蕪的田地也不挑揀，隨意拿來一根草。那麼，要如何才能徹底明白呢？即使在塵世中有隱身之術，又怎能比得上全身進入帝鄉（指涅槃的境界）。
黃龍新法嗣
嘉定府九頂寂惺惠泉禪師
僧人問：心中迷惑時，轉動《法華經》；心中領悟時，轉動《法華經》。不知道其中的意思是什麼？禪師說：溫暖的春風中，鳥鳴聲細碎；高昇的太陽下，花朵的影子厚重。上堂：過去雲門宗有三句話，分別是涵蓋乾坤句、截斷眾流句、隨波逐浪句。九頂山今天也有三句話，分別是飢餓時吃飯句、寒冷時向火句、睏倦時睡覺句。如果從佛法的角度來論，那麼九頂山仰望雲門宗，直接處於下風。如果從世俗的角度來論，那麼雲門宗仰望九頂山，直接處於下風。這兩句話相互矛盾，那麼什麼是九頂山為人處世的地方呢？
嘉興府華亭性空妙普庵主
漢州人。長久依止死心禪師，獲得證悟。於是來到秀水，追隨船子德誠的遺風，在青龍山野結茅居住，吹奏鐵笛來自我娛樂。他寫了很多詩歌，得到的人必定會珍藏。他的山居詩說：心與法都忘卻了，還隔著虛妄；色與空不二，還殘留著塵埃。百鳥不來，春天又過去了，不知道誰是... English version Jinjiang Zen Lamp Collection, Volume 5
Compiled by Zhaojue Zhangxue and Tongzui
Revised by Shaoxing Huan'an and Hu Shengyou
Fifteenth Generation from Dajian (Huineng, the Sixth Patriarch)
Successor of Tiantong Jue
Zen Master Qingliang Fazhen of Shimen in Xiangzhou
A native of Jianmen. At the high seat, he said: 'Willow colors contain mist, spring scenery is exceptionally beautiful. A solitary peak stands tall and steep, myriad flowers compete in fragrance. White clouds drift aimlessly, the eyes are full of green mountains, originally unmoving. A fisherman is angling, the cold snow of a stream has not yet melted. At the deserted ferry, there is no one, the ancient green pool is as clear as a mirror. Within the guest, there is a host; the staff is held horizontally, stirring the wheel of the sun and moon. Within the host, there is a guest; barefoot, treading and breaking straw sandals. Directly attaining mutual manifestation of guest and host, freedom in killing and giving life, complete fusion of principle and phenomena, non-attachment to right and wrong. Entering barren fields without picking and choosing, casually picking up a blade of grass. Then, how to understand thoroughly? Although there is a technique of hiding in the dust, how can it compare to entering the imperial land (Nirvana) with the whole body?'
Successor of Huanglong Xin
Zen Master Huiquan Jixing of Jiuding in Jiading Prefecture
A monk asked: 'When the mind is deluded, it turns the Lotus Sutra (Fahua); when the mind is enlightened, it turns the Lotus Sutra (Fahua). What is the meaning of this?' The Master said: 'In the warm wind, the birds' voices are fragmented; under the high sun, the shadows of the flowers are heavy.' At the high seat, he said: 'In the past, Yunmen had three phrases: the phrase that encompasses the universe, the phrase that cuts off the flow, and the phrase that follows the waves. Today, Jiuding also has three phrases: the phrase of eating when hungry, the phrase of facing the fire when cold, and the phrase of sleeping when tired. If discussed from the perspective of the Buddha-dharma, then Jiuding looks up to Yunmen and is directly at a disadvantage. If discussed from the perspective of worldly truth, then Yunmen looks up to Jiuding and is directly at a disadvantage. These two statements contradict each other, so what is Jiuding's way of dealing with people?'
Anzhu Miaopu Xingkong of Huating in Jiaxing Prefecture
A native of Hanzhou. He relied on Dead Heart (Sixin Wuxin) for a long time and attained enlightenment. Then he came to Xiushui, following the legacy of Boatman (Shuanzi De Cheng), built a thatched hut in the wilderness of Qinglong, and played the iron flute to entertain himself. He wrote many poems, and those who obtained them would treasure them. His mountain dwelling poem says: 'Forgetting both mind and dharma still separates from illusion; non-duality of form and emptiness still leaves behind dust. A hundred birds do not come, and spring has passed again; I do not know who is...'
【English Translation】 Jinjiang Zen Lamp Collection, Volume 5
Compiled by Zhaojue Zhangxue and Tongzui
Revised by Shaoxing Huan'an and Hu Shengyou
Fifteenth Generation from Dajian (Huineng, the Sixth Patriarch)
Successor of Tiantong Jue
Zen Master Qingliang Fazhen of Shimen in Xiangzhou
A native of Jianmen. At the high seat, he said: 'Willow colors contain mist, spring scenery is exceptionally beautiful. A solitary peak stands tall and steep, myriad flowers compete in fragrance. White clouds drift aimlessly, the eyes are full of green mountains, originally unmoving. A fisherman is angling, the cold snow of a stream has not yet melted. At the deserted ferry, there is no one, the ancient green pool is as clear as a mirror. Within the guest, there is a host; the staff is held horizontally, stirring the wheel of the sun and moon. Within the host, there is a guest; barefoot, treading and breaking straw sandals. Directly attaining mutual manifestation of guest and host, freedom in killing and giving life, complete fusion of principle and phenomena, non-attachment to right and wrong. Entering barren fields without picking and choosing, casually picking up a blade of grass. Then, how to understand thoroughly? Although there is a technique of hiding in the dust, how can it compare to entering the imperial land (Nirvana) with the whole body?'
Successor of Huanglong Xin
Zen Master Huiquan Jixing of Jiuding in Jiading Prefecture
A monk asked: 'When the mind is deluded, it turns the 'Lotus Sutra' (Fahua); when the mind is enlightened, it turns the 'Lotus Sutra' (Fahua). What is the meaning of this?' The Master said: 'In the warm wind, the birds' voices are fragmented; under the high sun, the shadows of the flowers are heavy.' At the high seat, he said: 'In the past, Yunmen had three phrases: the phrase that encompasses the universe, the phrase that cuts off the flow, and the phrase that follows the waves. Today, Jiuding also has three phrases: the phrase of eating when hungry, the phrase of facing the fire when cold, and the phrase of sleeping when tired. If discussed from the perspective of the Buddha-dharma, then Jiuding looks up to Yunmen and is directly at a disadvantage. If discussed from the perspective of worldly truth, then Yunmen looks up to Jiuding and is directly at a disadvantage. These two statements contradict each other, so what is Jiuding's way of dealing with people?'
Anzhu Miaopu Xingkong of Huating in Jiaxing Prefecture
A native of Hanzhou. He relied on Dead Heart (Sixin Wuxin) for a long time and attained enlightenment. Then he came to Xiushui, following the legacy of Boatman (Shuanzi De Cheng), built a thatched hut in the wilderness of Qinglong, and played the iron flute to entertain himself. He wrote many poems, and those who obtained them would treasure them. His mountain dwelling poem says: 'Forgetting both mind and dharma still separates from illusion; non-duality of form and emptiness still leaves behind dust. A hundred birds do not come, and spring has passed again; I do not know who is...'
住庵人。又警眾曰。學道猶如守禁城。晝防六賊夜惺惺。中軍主將能行令。不動干戈治太平。又曰。不耕而食不蠶衣。物外清閒適聖時。未透祖師關捩子。也須存意著便宜。又曰。十二時中莫住工。窮來窮去到無窮。直須洞徹無窮底。踏倒須彌第一峰。建炎初。徐明叛。道經烏鎮。肆殺戮。民多逃亡。師獨荷䇿而往。賊見其偉異。疑必詭伏者。問其來。師曰。吾禪者。欲抵密印寺。賊怒欲斬之。師曰。大丈夫。要頭便斫取。奚以怒為。吾死必矣。愿得一飯以為送終。賊奉肉食。師如常齋出生畢。乃曰。孰當爲我文之以祭。賊笑而不答。師索筆大書曰。嗚呼惟靈。勞我以生。則大塊之過。役我以壽。則陰陽之失。乏我以貧。則五行不正。困我以命。則時日不吉。吁哉至哉。賴有出塵之道。悟我之性。與其妙心。與其妙心。孰與為鄰。上同諸佛之真化。下合凡夫之無明。纖塵不動。本自圓成。妙矣哉妙矣哉。日月未足以為明。乾坤未足以為大。磊磊落落。無掛無礙。六十餘年。和風混俗。四十二臘。逍遙自在。逢人則喜。見佛不拜。笑矣乎笑矣乎。可惜少年郎。風流太光彩。坦然歸去付春風。體似虛空終不壞。尚饗。遂舉箸飫餐。賊徒大笑。食罷復曰。劫數既遭離亂。我是快活烈漢。如今正好乘時。便請一刀兩段。乃大呼
斬斬。賊方駭異。稽首謝過。令衛而出。烏鎮之廬舍免焚。實師之惠也。道俗聞之愈敬。有僧睹師見佛不拜歌。逆問曰。既見佛。為甚麼不拜。師掌之曰。會么。曰不會。師又掌曰。家無二主。紹興庚申冬。造大盆。穴而塞之。修書寄雪竇持禪師曰。吾將水葬矣。壬戌歲。持至。見其尚存。作偈嘲之曰。咄哉老性空。剛要餵魚鱉。去不索性去。祇管向人說。師閱偈笑曰。待兄來證明耳。令遍告四眾。眾集。師為說法要。乃說偈曰。坐脫立亡。不若水葬。一省柴燒。二省開壙。撒手便行。不妨快暢。誰是知音。船子和尚。高風難繼百千年。一曲漁歌少人唱。遂盤坐盆中。順潮而下。眾皆隨至海濵。望欲斷目。師取塞戽水而回。眾擁觀。水無所入。復乘流而往唱曰。船子當年返故鄉。沒軌跡處妙難量。真風遍寄知音者。鐵笛橫吹作散場。其笛聲嗚咽。頃于蒼茫間。見以笛擲空而沒。眾號慕。影象事之。后三日。于沙上趺坐如生。道俗爭往迎歸。留五日阇維。設利大如菽者莫計。二鶴徘徊空中。火盡始去。眾奉設利靈骨。建塔于青龍。
青原信法嗣
成都府正法希明禪師
漢州人。解制上堂。林葉紛紛落。乾坤報早秋。分明西祖意。何用更馳求。若恁么會得。始信佛祖之道本自平夷。大解脫門。元無關鑰
【現代漢語翻譯】 現代漢語譯本 斬斬。強盜們非常驚異，磕頭認錯，命令手下護送（師）離開。烏鎮的房屋免於被焚燒，這實在是（正法希明）禪師的恩惠啊。僧人和俗人聽說了這件事，更加敬重他。有個僧人看見禪師見到佛像不拜，就質問道：『既然見到了佛，為什麼不拜？』禪師打了他一巴掌說：『明白了嗎？』僧人說：『不明白。』禪師又打了他一巴掌說：『家無二主。』紹興庚申年（1140年）冬天，（禪師）造了一個大盆，鑿開孔洞又堵上。修書寄給雪竇持禪師說：『我將要水葬了。』壬戌年（1142年），持禪師來到，見他還在世，作偈嘲笑他說：『咄，你這老頑固，偏要餵魚鱉！要走不乾脆走，只管向人說。』禪師看了偈語笑著說：『等待兄長來為我證明罷了。』於是命令（弟子）遍告四眾，四眾聚集。禪師為他們說法要，於是說偈語道：『坐脫立亡，不如水葬。一省柴燒，二省開壙（墳墓）。撒手便行，不妨快暢。誰是知音？船子和尚。高風難繼百千年，一曲漁歌少人唱。』於是盤腿坐在盆中，順著潮水而下。眾人全都跟隨到海邊，望眼欲穿。禪師取出（盆上的）塞子戽水，水又流了回去。眾人擁擠著觀看，水沒有辦法進入（盆中）。禪師又乘著水流而去，唱道：『船子當年返故鄉，沒軌跡處妙難量。真風遍寄知音者，鐵笛橫吹作散場。』那笛聲嗚咽，頃刻間在蒼茫之中，看見（禪師）把笛子拋向空中而消失了。眾人號啕思慕，畫像來紀念他。三天後，（禪師）在沙灘上跏趺而坐，如同活著一樣。道士和俗人爭著前往迎接他回來。停留了五天後火化，舍利子大如豆的數不清。兩隻鶴在空中徘徊，火化完畢才離去。眾人供奉舍利靈骨，在青龍建塔。
青原信法嗣
成都府正法希明禪師
漢州人。解制上堂。林葉紛紛落，乾坤報早秋。分明西祖意，何用更馳求。若恁么會得，始信佛祖之道本自平夷，大解脫門，元無關鑰。
【English Translation】 English version （The robbers）were greatly astonished. They kowtowed and apologized, ordering their men to escort (the master) away. The houses of Wuzhen were spared from being burned, truly a kindness from Chan Master Zhengfa Ximing. Monks and laypeople, hearing of this, revered him even more. A monk, seeing the master not bowing to the Buddha statue, questioned him: 'Since you see the Buddha, why don't you bow?' The master slapped him, saying: 'Do you understand?' The monk said: 'I don't understand.' The master slapped him again, saying: 'A family has no two masters.' In the winter of the Gengshen year of the Shaoxing reign (1140 AD), (the master) made a large basin, drilling holes and then plugging them. He wrote a letter to Chan Master Chi of Xuedou, saying: 'I am about to undergo water burial.' In the Renxu year (1142 AD), Chi arrived and, seeing that he was still alive, composed a verse mocking him: 'Tsk, you old stubborn one, insisting on feeding the fish and turtles! If you're going to go, go decisively; why keep telling people about it?' The master read the verse and laughed, saying: 'Waiting for my brother to come and certify me.' He then ordered (his disciples) to announce it to the four assemblies, and the four assemblies gathered. The master preached the Dharma essence to them, then spoke a verse: 'Sitting liberation, standing death, are not as good as water burial. Saving firewood, saving the opening of a tomb. Letting go and departing, how delightful and carefree. Who is my kindred spirit? Boatman Monk. His noble spirit is hard to follow for hundreds and thousands of years; few sing his fishing song.' Thereupon, he sat cross-legged in the basin and floated down with the tide. The crowd all followed to the seashore, their eyes straining to see. The master took out the plug (of the basin) and bailed out water, but the water flowed back in. The crowd pressed in to watch, but the water could not enter (the basin). The master then rode the current away, singing: 'Boatman returned to his hometown in those years; the mystery of his tracelessness is immeasurable. The true wind is widely sent to those who understand; the iron flute is played horizontally as the closing act.' The sound of the flute was mournful, and in a moment, in the vastness, (the master) was seen throwing the flute into the air and disappearing. The crowd wailed in longing, making images to commemorate him. Three days later, (the master) was sitting in full lotus posture on the sand, as if alive. Daoists and laypeople vied to welcome him back. After staying for five days, he was cremated, and the relics, as large as beans, were countless. Two cranes hovered in the air, leaving only after the cremation was complete. The crowd enshrined the relics and spiritual bones, building a pagoda at Qinglong.
Lineage of Qingyuan Xingsi
Chan Master Zhengfa Ximing of Chengdu Prefecture
A native of Hanzhou. On the day of the end of the summer retreat, he ascended the Dharma hall and said: 'The leaves of the forest fall in profusion, heaven and earth announce the early autumn. The meaning of the Western Patriarch is clear; why seek further? If you understand in this way, then you will believe that the path of the Buddhas and Patriarchs is originally level and easy, and the great gate of liberation has no lock or key.'
。彌綸宇宙。逼塞虛空。量不可窮。智不能測。若也未明此旨。不達其源。任是百劫熏功。千生煉行。徒自疲苦。了無交涉。若深明此旨。洞達其源。乃知動靜施為。經行坐臥。頭頭合道。唸唸朝宗。祖不云乎。迷生寂亂。悟無好惡。得失是非。一時放卻。如是則誰迷誰悟。誰是誰非。自是諸人獨生異見。觀大觀小。執有執無。己靈獨耀。不肯承當。心月孤圓。自生違背。何異家中舍父。衣內忘珠。致使菩提路上。荊棘成林。解脫空中。迷云蔽日。山僧今日幸值眾僧自恣。化主還山。諸上善人得得光訪。不可緘默。隨分葛藤。曲為今時。少開方便。也須是諸人著眼各自諦觀。若更擬議尋思。白雲萬里。遂拈拄杖曰。於斯明得。靈山一會儼在目前。其或未然。更待來晨分付。
兜率悅法嗣
丞相張商英居士
字天覺。號無盡。年十九應舉入京。道由向氏家。向預夢神人報曰。明日接相公。凌晨公至。向異之。勞問勤腆。乃曰。秀才未娶。當以女奉灑埽。公謙辭再三。向曰。此行若不了當。吾亦不爽前約。後果及第。乃娶之。初任主簿。因入僧寺。見藏經梵夾金字齊整。乃怫然曰。吾孔聖之書。不如胡人之教。人所仰重。夜坐書院中。研墨吮筆。憑紙長吟。中夜不眠。向氏呼曰。官人夜深。何不睡去。
【現代漢語翻譯】 現代漢語譯本： 瀰漫充斥宇宙，充滿整個虛空，它的廣大量無法窮盡，它的智慧深奧無法測度。如果不能明白這個宗旨，不通達它的根源，任憑經歷百劫的熏修，千生的修行，也只是徒勞地讓自己疲憊辛苦，毫無關聯。如果深刻地明白這個宗旨，透徹地通達它的根源，就會知道一舉一動、一靜一動，所有的作為，包括行走、站立、坐臥，時時刻刻都符合真理，唸唸都朝著本源歸宗。祖師不是說過嗎？迷惑就會產生寂靜和紛亂，覺悟就沒有喜歡和厭惡。得失、是非，一時全部放下。像這樣，那麼誰是迷惑，誰是覺悟？誰是誰非？只是各位自己產生了不同的見解，看大看小，執著于有，執著于無，自己的靈性獨自閃耀，不肯承擔一切，心如孤月般圓滿，卻自己產生違背。這和在家中捨棄父親，衣服里忘記寶珠有什麼區別呢？導致菩提道路上，荊棘叢生，解脫的虛空中，迷霧遮蔽了太陽。山僧我今天有幸遇到眾僧自恣（佛教用語，指出家人在解夏之後反省自己的過失），化主（寺院的住持）返回山中，各位上善之人光臨拜訪，不能保持沉默，隨緣說些粗淺的話，權且爲了現在這個時候，稍微開啟一些方便之門。也必須是各位著眼仔細觀察。如果再要擬議尋思，那就白雲萬里，無邊無際了。於是拿起拄杖說，在這裡明白，靈山一會（佛陀在靈鷲山上的說法集會）彷彿就在眼前。如果還沒有明白，那就等待明天早上再來分付。
兜率悅法嗣（人名）
丞相張商英居士（人名）
字天覺，號無盡。十九歲應試進京，路過向氏家。向氏預先夢見神人告知說：『明天迎接相公。』凌晨張商英到達，向氏感到驚異，慇勤地招待他，於是說：『秀才還沒有娶妻，我應當把女兒奉獻給您來灑掃。』張商英謙虛地推辭再三，向氏說：『這次出行如果不能了結，我也不違背之前的約定。』後來張商英果然考中進士，於是娶了向氏的女兒。起初擔任主簿，因為進入僧寺，看見藏經的梵文經卷金字整齊，於是憤然地說：『我們孔聖（孔子）的書，不如胡人（古代對西方人的稱呼，這裡指佛教徒）的教義，被人仰慕重視。』晚上坐在書院中，研墨吮筆，靠著紙長聲吟誦，半夜不能入睡。向氏呼喚說：『官人夜深了，為什麼不去睡覺呢？』
【English Translation】 English version: It permeates the universe and fills the void. Its measure is inexhaustible, and its wisdom is unfathomable. If you do not understand this principle and do not reach its source, no matter how many kalpas (aeons) of cultivation you undergo, or how many lifetimes of practice you perform, you will only tire yourself out in vain, with no connection to the truth. If you deeply understand this principle and thoroughly reach its source, you will know that every movement and stillness, every action, including walking, standing, sitting, and lying down, is in accordance with the Dao (the Way) at every moment, and every thought is returning to the origin. As the patriarch said, 'Delusion gives rise to stillness and chaos; enlightenment has no likes or dislikes. Gain and loss, right and wrong, let them all go at once.' If this is the case, then who is deluded and who is enlightened? Who is right and who is wrong? It is only that you yourselves have generated different views, seeing the big as small, clinging to existence, clinging to non-existence, your own spirit shining alone, unwilling to accept everything, your heart like a solitary moon, round and complete, yet you create opposition yourself. How is this different from abandoning your father at home or forgetting the pearl inside your clothes? This leads to thorns growing into forests on the Bodhi path, and clouds of delusion obscuring the sun in the sky of liberation. I, this mountain monk, am fortunate today to encounter the Sangha (Buddhist monastic community) observing the Pravāraṇā (self-criticism ceremony), and the patron of the monastery returning to the mountain. All of you virtuous people have come to visit, so I cannot remain silent. I will speak some rough words according to my ability, and for the sake of this present time, I will open a small door of convenience. It is also necessary for you all to carefully observe with your own eyes. If you continue to deliberate and ponder, then the white clouds will stretch for ten thousand miles, boundless and limitless. Then, picking up his staff, he said, 'If you understand here, the assembly on Vulture Peak (Gṛdhrakūṭa Mountain, where the Buddha preached the Lotus Sutra) will appear before your eyes. If you have not yet understood, then wait until tomorrow morning for further instruction.'
Successor of Doushuai Yuefa (name of a person)
Layman Zhang Shangying (name of a person), Prime Minister
His courtesy name was Tianjue, and his pseudonym was Wujin. At the age of nineteen, he went to the capital to take the imperial examination, passing by the Xiang family's house. Xiang had a dream in advance in which a divine person told him, 'Tomorrow, receive the Prime Minister.' Zhang Shangying arrived early in the morning, and Xiang was surprised. He treated him with diligence and hospitality, and then said, 'Scholar, you are not yet married. I should offer my daughter to you to sweep and clean.' Zhang Shangying humbly declined again and again, but Xiang said, 'If this journey does not come to a conclusion, I will not break my previous agreement.' Later, Zhang Shangying indeed passed the imperial examination and married Xiang's daughter. Initially, he served as a registrar. Because he entered a monastery and saw that the Sanskrit scriptures in the library were neatly written in gold letters, he angrily said, 'Our books of Confucius (Kong Sheng, referring to Confucius) are not as good as the teachings of the barbarians (Hu ren, ancient term for foreigners, here referring to Buddhists), and are admired and valued by people.' Sitting in the study at night, he ground ink, sucked on his brush, and leaned on the paper, chanting for a long time, unable to sleep in the middle of the night. Xiang called out, 'Official, it is late at night, why don't you go to sleep?'
公以前意白之。正此著無佛論。嚮應聲曰。既是無佛。何論之有。當須著有佛論始得。公疑其言遂已之。后訪一同列。見佛龕前經卷。乃問曰。此何書也。同列曰。維摩詰所說經。公信手開卷閱。到此病非地大亦不離地大處。嘆曰。胡人之語。亦能爾耶。問此經幾卷。曰三卷。乃借歸閱次。向氏問。看何書。公曰。維摩詰所說經。向曰。可熟讀此經。然後著無佛論。公悚然異其言。由是深信佛乘。留心祖道。元祐六年。為江西漕。首謁東林照覺總禪師。覺詰其所見處。與己符合。乃印可。覺曰。吾有得法弟子住玉溪。乃慈古鏡也。亦可與語。公復因按部過分寧。諸禪迓之。公到。先致敬玉溪慈。最後問兜率悅禪師。悅為人短小。聞龔德莊嘗言。悅聰明。乃曰。聞公善文章。悅大笑曰。運使失卻一隻眼了也。從悅臨濟九世孫。對運使論文章。政如運使對從悅論禪也。公不然其語。乃強屈指曰。是九世也。問玉溪去此多少。曰三十里。曰兜率聻。曰五里。公乃過兜率。先是說夢手摶日輪。覺與首座曰。日輪運轉之象。聞張運使過此。吾當深錐痛劄。若肯回頭。則吾門幸事。座曰。今之士大夫。受人取奉。慣恐其惡發別生事也。悅曰。正使煩惱。祇退得我院。也別無事。公與悅語次。稱賞東林。悅未肯其說。公乃題寺后擬瀑
軒詩。其略曰。不向廬山尋落處。像王鼻孔謾遼天。意譏其不可東林也。公與悅語至更深。論及宗門事。悅曰。東林既印可運使。運使于佛祖言教。有少疑否。公曰有。悅曰。疑何等語。公曰。疑香嚴獨腳頌。德山托缽話。悅曰。既於此有疑。其餘安得無耶。祇如巖頭言末後句。是有耶是無耶。公曰有。悅大笑。便歸方丈閉卻門。公一夜睡不穩。至五更下床。觸翻溺器。乃大徹猛省前話。遂有頌曰。鼓寂鐘沉托缽回。巖頭一拶語如雷。果然祇得三年活。莫是遭他授記來。遂扣方丈門曰。某已捉得賊也。悅曰。贓在甚處。公無語。悅曰。都運且去。來日相見。翌日公遂舉前頌。悅乃謂曰。參禪祇為命根不斷。依語生解。如是之說。公已深悟。然至極微細處。使人不覺不知。墮在區宇。乃作頌證之曰。等閑行處。步步皆如。雖居聲色。寧滯有無。一心靡異。萬法非殊。休分體用。莫擇精粗。臨機不礙。應物無拘。是非情盡。凡聖皆除。誰得誰失。何親何疏。拈頭作尾。指實為虛。翻身魔界。轉腳邪涂。了無逆順。不犯工夫。公邀悅至建昌。途中一一伺察。有十頌敘其事。悅亦有十頌酬之。時元祐八年八月也。
法雲杲法嗣
西蜀鑾法師
通大小乘。佛照謝事居景德。師問照曰。禪家言多不根何也。照曰
【現代漢語翻譯】 現代漢語譯本： 軒詩。其大略是說：『不向廬山尋找歸宿之處，像王的鼻子白白地指向天空。』這是譏諷他不應該去東林寺。楊杰與佛印了元談話直到深夜，談論到宗門的事情。楊杰說：『東林寺既然已經認可了運使（官名），運使對於佛祖的言教，有沒有一點懷疑呢？』佛印說：『有。』楊杰說：『懷疑哪些話呢？』佛印說：『懷疑香嚴智閑的獨腳頌，德山宣鑒托缽的話。』楊杰說：『既然對這些有懷疑，那麼其他的怎麼會沒有呢？比如巖頭全豁說的末後句，是存在呢還是不存在呢？』佛印說：『存在。』楊杰大笑，便回到方丈室關上了門。佛印一夜睡不安穩，到五更時下床，不小心碰翻了尿壺，於是徹底領悟了之前的話，於是作頌說：『鼓聲寂靜，鐘聲沉沒，托缽歸來。巖頭全豁一拶，話語如雷。果然只得了三年活命，莫非是遭到了他的授記而來。』於是敲方丈室的門說：『我已經捉到賊了。』楊杰說：『贓物在哪裡？』佛印無語。楊杰說：『都運（官名）且去吧，明天再見。』第二天，佛印於是舉出之前的頌。楊杰於是說：『參禪只是因為命根沒有斷絕，依照言語產生理解。像這樣的說法，你已經深刻領悟了。然而到了極其細微的地方，使人不知不覺，墮落在侷限之中。』於是作頌來印證它說：『平時行走之處，步步都合乎規律。雖然身處聲色之中，寧願不滯留在有無之間。一心沒有差異，萬法沒有不同。不要區分體用，不要選擇精粗。臨機應變沒有阻礙，應物接物沒有拘束。是非之情全部消除，凡夫聖人全部去除。誰得到誰失去，有什麼親近什麼疏遠。顛倒頭尾，指實為虛。翻身進入魔界，轉腳踏上邪路。沒有逆也沒有順，不費任何功夫。』楊杰邀請佛印到建昌，途中一一觀察他，有十首頌敘述這件事。楊杰也有十首頌酬答他。這時是元祐八年（1093年）八月。
法雲杲的法嗣
西蜀的鑾法師
通曉大小乘佛法。佛照德光辭官后居住在景德寺，法師問佛照說：『禪家的話大多沒有根據，這是為什麼呢？』佛照說：
【English Translation】 English version: Xuan's poem. Its gist is: 'Not seeking a resting place in Mount Lu (Lushan), the elephant king's nose points vainly to the sky.' This is a criticism of him not being suitable for Donglin Temple. Yang Jie spoke with Foyin Liaoyuan until late at night, discussing matters of the Zen school. Yang Jie said, 'Since Donglin Temple has already approved the transport commissioner (official title), does the transport commissioner have any doubts about the Buddha's teachings?' Foyin said, 'Yes.' Yang Jie said, 'What kind of words do you doubt?' Foyin said, 'I doubt Xiangyan Zhixian's One-Legged Verse and Deshan Xuanjian's alms-bowl story.' Yang Jie said, 'Since you have doubts about these, how can you not have doubts about others? For example, what Yantou Quanhuo said about the last phrase, does it exist or not?' Foyin said, 'It exists.' Yang Jie laughed loudly and returned to his abbot's room, closing the door. Foyin could not sleep soundly all night. At the fifth watch, he got out of bed and accidentally overturned the chamber pot, and then he thoroughly understood the previous words. So he composed a verse saying: 'The drum is silent, the bell is still, returning with the alms bowl. Yantou Quanhuo's shout is like thunder. Indeed, he only lived for three more years, could it be that he received his prediction?' Then he knocked on the door of the abbot's room and said, 'I have caught the thief.' Yang Jie said, 'Where is the stolen goods?' Foyin was speechless. Yang Jie said, 'The transport commissioner should go now, see you tomorrow.' The next day, Foyin then recited the previous verse. Yang Jie then said, 'Practicing Zen is only because the root of life has not been cut off, generating understanding based on words. You have deeply understood such a statement. However, in the extremely subtle places, it makes people unknowingly fall into limitations.' So he composed a verse to confirm it, saying: 'In ordinary walking, every step is in accordance with the rules. Although living in sound and color, it is better not to dwell on existence or non-existence. One mind is not different, all dharmas are not distinct. Do not distinguish between substance and function, do not choose between fine and coarse. Responding to the occasion without hindrance, responding to things without restraint. All feelings of right and wrong are eliminated, all ordinary people and saints are removed. Who gains, who loses, what is close, what is distant. Turning the head into the tail, pointing to reality as emptiness. Turning into the realm of demons, stepping onto the evil path. There is neither opposition nor obedience, without any effort.' Yang Jie invited Foyin to Jianchang, observing him one by one along the way, with ten verses narrating the event. Yang Jie also had ten verses in response. This was in the eighth month of the eighth year of the Yuan祐 era (1093 AD).
The Dharma heir of Fayun Gao
The Dharma Master Luan of Western Shu
He was versed in both Mahayana and Hinayana Buddhism. After Fozhao Deguan resigned and resided in Jingde Temple, the Dharma Master asked Fozhao, 'Why are the words of Zen masters mostly without foundation?' Fozhao said:
。汝習何經論。曰諸經粗知。頗通百法。照曰。祇如昨日雨今日晴。是甚麼法中收。師懵然。照舉癢和子擊曰。莫道禪家所言不根好。師憤曰。昨日雨今日晴。畢竟是甚麼法中收。照曰。第二十四時分不相應法中收。師恍悟。即禮謝。后歸蜀居講會。以直道示徒。不泥名相。而眾多引去。遂說偈罷講曰。眾賣花兮獨賣松。青青顏色不如紅。算來終不與時合。歸去來兮翠靄中。由是隱居二十年。道俗追慕。覆命演法。笑答偈曰。遁跡隱高峰。高峰又不容。不如歸錦里。依舊賣青松。眾列拜悔過。兩川講者爭依之。
泐潭準法嗣
隆興府云巖典牛天游禪師
成都鄭氏子。初試郡庠。復往梓州試。二處皆與貢籍。師不敢承。竄名出關。適會山谷道人西還。因見其風骨不凡。議論超卓。乃同舟而下。竟往廬山。投師剃髮。不改舊名。首參死心不契。遂依湛堂于泐潭。一日潭普說曰。諸人苦苦就準上座覓佛法。遂拊膝曰。會么。雪上加霜。又拊膝曰。若也不會。豈不見乾峰示眾曰。舉一不得舉二。放過一著。落在第二。師聞脫然穎悟。出世云蓋。次遷云巖。嘗和忠道者牧牛頌曰。兩角指天。四足踏地。拽斷鼻繩。牧甚屎屁。張無盡見之甚擊節。後退云巖。過廬山棲賢。主翁意不欲納。乃曰。老老大大。正是質
【現代漢語翻譯】 現代漢語譯本： （僧人）你學習什麼經書和論著？（天游禪師）回答說：『各種經書粗略地瞭解一些。』（大照禪師）問：『頗能通曉《百法明門論》嗎？』大照禪師說：『比如昨天是雨天，今天放晴，這在什麼法中收攝？』天游禪師茫然不知所措。大照禪師舉起癢和子敲打他，說：『不要說禪宗所說的話沒有根據。』天游禪師憤慨地說：『昨天是雨天，今天放晴，到底是在什麼法中收攝？』大照禪師說：『在第二十四時分不相應法中收攝。』天游禪師這才恍然大悟，立刻禮拜感謝。後來回到四川，住在講會中，用正直的道理開示弟子，不拘泥於名相，但很多人因此離他而去。於是天游禪師說了偈語停止講法，說：『別人都賣鮮花，我獨自賣松樹。青翠的顏色不如紅色鮮艷。算來終究不與時俗相合，還是歸去吧，回到翠綠的雲霧之中。』因此隱居了二十年，道士和俗人都追慕他，又請他出來演說佛法。天游禪師笑著回答偈語說：『逃避世事隱居在高峰，高峰也不容納我。不如回到錦里（成都），依舊賣我的青松。』眾人排列跪拜，懺悔過錯，兩川的講法者都爭相傚法他。
泐潭準禪師的法嗣
隆興府（南宋）云巖典牛天游禪師
是成都鄭氏的兒子。起初參加郡學考試，又前往梓州參加考試，兩次都獲得了貢生的資格。天游禪師不敢接受，改名換姓出了關。恰好遇到黃庭堅西歸，因為看到他風骨不凡，議論超卓，於是同船而下，最終前往廬山，投靠死心禪師剃度出家，沒有更改原來的名字。最初參拜死心禪師沒有契悟，於是依止湛堂禪師在泐潭。一天，湛堂禪師普說，說：『你們這些人苦苦地向上座準禪師這裡尋求佛法。』於是拍著膝蓋說：『會嗎？這是雪上加霜。』又拍著膝蓋說：『如果還是不會，難道沒見過乾峰禪師開示大眾說：舉一不得舉二，放過一著，落在第二。』天游禪師聽了，頓時豁然開悟。後來在云蓋寺出世，之後遷往云巖寺。曾經和忠道者作牧牛頌，說：『兩角指天，四足踏地。拽斷鼻繩，牧甚屎屁。』張無盡看到后非常讚賞。後來退居云巖寺，路過廬山棲賢寺，棲賢寺的住持翁禪師不想接納他，於是說：『老老大大，正是質直。』
【English Translation】 English version: You study which sutras and treatises?' The monk replied, 'I have a rough understanding of various sutras.' (Dazhao) asked, 'Are you familiar with the Hundred Dharmas (百法明門論)?' Dazhao said, 'For example, yesterday it rained, and today it is sunny. In which dharma is this included?' The monk was at a loss. Dazhao raised a yanghezi (癢和子, a kind of tool) and struck him, saying, 'Don't say that what the Chan school says has no basis.' The monk said angrily, 'Yesterday it rained, and today it is sunny. In which dharma is it ultimately included?' Dazhao said, 'It is included in the twenty-fourth shifen bu xiangying fa (時分不相應法, division of time, non-corresponding dharma).' The monk suddenly realized and immediately bowed and thanked him. Later, he returned to Sichuan and lived in a lecture hall, using straightforward principles to instruct his disciples, not adhering to names and forms, but many people left him because of this. So the monk spoke a verse and stopped lecturing, saying, 'Everyone else sells flowers, I alone sell pine trees. The green color is not as bright as red. It seems that I will never be in harmony with the times, so I will return to the green mist.' Therefore, he lived in seclusion for twenty years, and both Daoists and laypeople admired him and asked him to expound the Dharma again. The monk smiled and replied with a verse, 'Escaping from the world, I hide in the high peaks, but the high peaks do not accommodate me either. It is better to return to Jinli (錦里, Chengdu) and still sell my green pine trees.' The crowd lined up and bowed, repenting of their mistakes, and the lecturers of the two chuan (川, Sichuan) competed to imitate him.
Dharma heir of Chan Master Letan Zhun
Chan Master Tianyou Dianniu of Yunyan Temple in Longxing Prefecture (present-day Nanchang, Jiangxi) during the Longxing era (1163-1164) of the Southern Song Dynasty
He was the son of the Zheng family of Chengdu. He initially took the junxiang (郡庠, prefectural school) examination and then went to Zizhou to take the examination. He obtained the qualification of gongsheng (貢生, tribute student) in both places. Chan Master Tianyou did not dare to accept it, changed his name and left the pass. He happened to meet Huang Tingjian returning west, and because he saw that his demeanor was extraordinary and his arguments were outstanding, he went down the river with him and eventually went to Mount Lu, where he took refuge with Chan Master Sixin and was tonsured, without changing his original name. Initially, he did not have an awakening when he visited Chan Master Sixin, so he relied on Chan Master Zhantang at Letan. One day, Chan Master Zhantang gave a general talk, saying, 'You people are painstakingly seeking the Buddha Dharma from the shangzuo (上座, senior monk) Chan Master Zhun.' Then he patted his knee and said, 'Do you understand? This is adding frost to snow.' Then he patted his knee again and said, 'If you still don't understand, haven't you seen Chan Master Qianfeng instructing the public, saying, "If you raise one, you must not raise two. If you let go of one move, you will fall into the second."' Chan Master Tianyou heard this and suddenly had a thorough awakening. Later, he appeared in the world at Yungai Temple, and then moved to Yunyan Temple. He once composed a Muniu Song (牧牛頌, Herding the Ox Song) with Zhong Daoist, saying, 'Two horns point to the sky, four feet tread on the ground. Tearing off the nose rope, herding what shit and farts.' Zhang Wujin greatly appreciated it when he saw it. Later, he retired from Yunyan Temple and passed by Qixian Temple on Mount Lu. The abbot Weng did not want to accept him, so he said, 'Old and big, just upright.'
庫中典牛也。師聞之述一偈而去。曰質庫何曾解典牛。祇緣價重實難酬。想君本領無多子。畢竟難禁者一頭。因庵于武寧。扁曰典牛。終身不出。涂毒見之。已九十三矣。上堂。卓拄杖曰。久雨不晴劄。金烏飛在鐘樓角。又卓一下曰。猶在㲉。復卓曰。一任衲僧名邈。上堂。馬祖一喚。百丈蹉過。臨濟小廝兒。向糞掃堆頭。拾得一隻破草鞋。胡喝亂喝。師震聲喝曰。喚作胡喝亂喝得么。上堂。像骨輥毬能已盡。玄沙斫牌伎亦窮。還知么。火星入褲口。事出急家門。上堂。三百五百。銅頭鐵額。木笛橫吹。誰家接拍。時有僧出。師曰。也是賊過後張弓。上堂。寶峰有一訣。對眾分明說。昨夜三更前。烏龜吞卻鱉。至節上堂。晷運推移。日南長至。布裈不洗。無來換贊。大小玉泉。無風浪起。云巖路見不平。直下一錘粉碎。遂高聲曰。看腳下。
大溈瑃法嗣
眉州中巖慧目蘊能禪師
本郡呂氏子。年二十二。于村落一富室為校書。偶遊山寺。見禪冊閱之。似有得。即裂冠圓具。一缽遊方。首參寶勝澄甫禪師。所趣頗異。至荊湖。謁永安喜。真如喆。德山繪。造詣益高。迨抵大溈。溈問。上座桑梓何處。師曰西川。曰我聞西川有普賢菩薩示現。是否。師曰。今日得瞻慈相。曰白象何在。師曰。爪牙已具。
【現代漢語翻譯】 現代漢語譯本： 庫中典當了牛。禪師聽聞此事，寫了一首偈頌便離開了。偈頌說：『質庫哪裡懂得典當牛？只因爲它的價值太重，實在難以估量。想來你的本領也沒有多少，畢竟難以禁得住這一頭牛。』於是禪師在武寧結廬，題名為『典牛』，終身不出。涂毒禪師見到他時，他已經九十三歲了。上堂說法時，禪師拄著拄杖說：『久雨不晴，金烏飛在鐘樓角。』又拄了一下說：『猶在㲉。』又拄了一下說：『任憑衲僧們名聲邈遠。』 上堂說法時，馬祖一聲棒喝，百丈因此錯過。臨濟這小廝，在糞堆里，撿到一隻破草鞋，胡喝亂喝。禪師震聲喝道：『能叫做胡喝亂喝嗎？』 上堂說法時，像骨擲球的本領已經用盡，玄沙的斫牌技藝也到了盡頭。還知道嗎？火星進入褲襠，事情發生在緊急的家門。』 上堂說法時，『三百五百，銅頭鐵額，木笛橫吹，誰家接拍？』當時有僧人出來。禪師說：『也是賊過後才張弓。』 上堂說法時，『寶峰有一訣，對大眾分明說：昨夜三更前，烏龜吞卻鱉。』 冬至時節上堂說法，『時光流逝，日影移至南至點。破舊的短褲不洗，沒有人來更換讚美。大小玉泉，無風也起浪。云巖路見不平事，直接一錘粉碎。』於是高聲說：『看腳下！』
大溈瑃法嗣
眉州中巖慧目蘊能禪師
是本郡呂氏之子。二十二歲時，在村裡一個富人家裡做校書。偶然遊覽山寺，看到禪宗書籍閱讀，似乎有所領悟。於是剃髮受戒，帶著一個缽四處遊方。最初參訪寶勝澄甫禪師，所追求的旨趣頗為不同。到荊湖一帶，拜謁永安喜、真如喆、德山繪等禪師，造詣日益高深。等到抵達大溈山，大溈禪師問：『上座你的家鄉在哪裡？』禪師回答說：『西川。』大溈禪師說：『我聽說西川有普賢菩薩（Samantabhadra，象徵菩薩的行愿）示現，是這樣嗎？』禪師說：『今天有幸瞻仰您的慈悲面容。』大溈禪師說：『那白象（象徵普賢菩薩的坐騎）在哪裡？』禪師說：『爪牙已經具備。』
【English Translation】 English version: A cow was pawned in the pawnshop. The Chan master, upon hearing this, wrote a verse and left. The verse said: 'How could the pawnshop understand pawning a cow? It's only because its value is too great, truly difficult to assess. I imagine your abilities are not many, after all, it's difficult to restrain this one cow.' Thereupon, the Chan master built a hut in Wuning, naming it 'Pawned Cow,' and never left for the rest of his life. When the Chan master Tudu saw him, he was already ninety-three years old. When giving a Dharma talk, the Chan master, leaning on his staff, said: 'After a long rain, the sun doesn't shine, the golden crow flies to the corner of the bell tower.' He tapped again, saying: 'Still there.' He tapped again, saying: 'Let the monks' names be far and wide.' When giving a Dharma talk, Mazu's (Ma-tsu, a famous Chan master) shout caused Baizhang (Pai-chang, a famous Chan master) to miss the mark. Linji (Lin-chi, a famous Chan master), this little fellow, in the dung heap, picked up a broken straw sandal, shouting and yelling wildly. The Chan master shouted loudly: 'Can that be called shouting and yelling wildly?' When giving a Dharma talk, 'The skill of tossing the elephant bone ball is exhausted, Xuansha's (Hsüan-sha, a famous Chan master) skill of chopping the tablet is also at its end. Do you know? A spark enters the crotch, the matter arises from an urgent household.' When giving a Dharma talk, 'Three hundred, five hundred, copper heads, iron foreheads, a wooden flute plays horizontally, who takes up the beat?' At that time, a monk came out. The Chan master said: 'It's like drawing the bow after the thief has passed.' When giving a Dharma talk, 'Baofeng (Pao-feng, a mountain name) has a secret, clearly spoken to the assembly: Last night, before midnight, the turtle swallowed the turtle.' When giving a Dharma talk on the Winter Solstice, 'Time passes, the sun's shadow moves to the southern solstice point. Old underpants are not washed, no one comes to change and praise. Big and small Yuquan (Jade Spring), waves rise without wind. Yunyan (Yün-yen, a famous Chan master) sees injustice on the road, directly smashes it to pieces with one hammer.' Then he said loudly: 'Watch your step!'
Successor of Dahui Chun
Chan Master Yuneng Huimu of Zhongyan in Meizhou
He was a son of the Lü family in this prefecture. At the age of twenty-two, he worked as a proofreader in a wealthy family in the village. He happened to visit a mountain temple, saw Chan books and read them, and seemed to have gained some understanding. Thereupon, he shaved his head and received the precepts, and traveled around with a bowl. He first visited Chan Master Chengfu of Baosheng, but his pursuits were quite different. When he arrived in the Jinghu area, he visited Yong'an Xi, Zhenru Zhe, and Deshan Hui, and his attainments became increasingly profound. When he arrived at Mount Dawei, Chan Master Dawei asked: 'Where is your hometown, Venerable?' The Chan master replied: 'Xichuan.' Chan Master Dawei said: 'I have heard that Samantabhadra Bodhisattva appears in Xichuan, is that so?' The Chan master said: 'Today I am fortunate to behold your compassionate face.' Chan Master Dawei said: 'Where is the white elephant?' The Chan master said: 'The claws and teeth are already complete.'
曰還會轉身么。師提坐具繞禪床一匝。溈曰。不是者個道理。師趨出。一日溈為眾入室。問僧。黃巢過後。還有人收得劍么。僧豎起拳。溈曰。菜刀子。僧曰。爭奈受用不盡。溈喝出。次問師。黃巢過後。還有人收得劍么。師亦豎起拳。溈曰。也祇是菜刀子。師曰。殺得人即休。遂近前攔胸筑之。溈曰。三十年弄馬騎。今日被驢子撲。后還蜀。庵子舊址。應四眾之請。出住報恩。上堂。龍濟道。萬法是心光。諸緣唯性曉。本無迷悟人。祇要今日了。師曰。既無迷悟。了個甚麼。咄。上堂。舉雪峰一日普請搬柴。中路見一僧。遂擲下一段柴曰。一大藏教祇說者個。後來真如喆道。一大藏教不說者個。據此二尊宿說話。是同是別。山僧則不然。豎起拂子曰。提起則如是我聞。放下則信受奉行。室中問崇真氈頭。如何是你空劫已前父母。真領悟曰。和尚且低聲。遂獻投機頌曰。萬年倉里曾饑饉。大海中住盡長渴。當初尋時尋不見。如今避時避不得。師為印可。一日與黃提刑弈棋次。黃問。數局之中。無一局同。千著萬著則故是。如何是那一著。師提起棋子示之。黃佇思。師曰。不見道。從前十九路。迷殺幾多人。師住持三十餘載。凡說法。不許錄其語。臨終書偈趺坐而化。阇維時暴風忽起。煙所至處。皆雨設利。道俗斸其地
【現代漢語翻譯】 現代漢語譯本 問：還會轉身么？（還會回頭嗎？） 師父拿起坐具，繞禪床一圈。 溈山靈祐（溈，山名；靈祐，人名）說：『不是這個道理。』 師父走出去。 一日，溈山靈祐（溈，山名；靈祐，人名）為大眾入室說法，問僧人：『黃巢（黃巢，唐末農民起義領袖）過後，還有人收得劍么？』 僧人豎起拳頭。 溈山靈祐（溈，山名；靈祐，人名）說：『菜刀子。』 僧人說：『爭奈受用不盡。』（奈何用之不竭） 溈山靈祐（溈，山名；靈祐，人名）喝斥他出去。 接著問師父：『黃巢（黃巢，唐末農民起義領袖）過後，還有人收得劍么？』 師父也豎起拳頭。 溈山靈祐（溈，山名；靈祐，人名）說：『也只是菜刀子。』 師父說：『殺得人即休。』（能殺人就行了）於是上前攔胸撞擊溈山靈祐（溈，山名；靈祐，人名）。 溈山靈祐（溈，山名；靈祐，人名）說：『三十年弄馬騎，今日被驢子撲。』 後來回到蜀地，在庵子的舊址上，應四眾的請求，出任報恩寺住持。 上堂說法：龍濟道（龍濟，地名；道，此處指禪道）說：『萬法是心光，諸緣唯性曉，本無迷悟人，只要今日了。』 師父說：『既無迷悟，了個甚麼？』（既然沒有迷惑和覺悟，了結什麼？） 咄。 上堂說法，舉雪峰（雪峰，山名）一日帶領大眾普請搬柴，中途看見一個僧人，於是扔下一段柴說：『一大藏教祇說者個。』（一部大藏經只說這個） 後來真如喆（真如，佛教術語；喆，人名）道：『一大藏教不說者個。』（一部大藏經不說這個） 根據這兩位尊宿（尊宿，指德高望重的僧人）說話，是相同還是不同？ 山僧則不然，豎起拂子說：『提起則如是我聞，放下則信受奉行。』 室中問崇真（崇真，人名）氈頭：『如何是你空劫已前父母？』（什麼是你空劫以前的父母？） 真領悟說：『和尚且低聲。』（和尚請小聲點）於是獻上投機頌說： 『萬年倉里曾饑饉，大海中住盡長渴，當初尋時尋不見，如今避時避不得。』 師父為他印可。 一日與黃提刑（黃提刑，官名）下棋，黃提刑（黃提刑，官名）問：『數局之中，無一局同，千著萬著則故是，如何是那一著？』（下了這麼多局棋，沒有一局是相同的，千招萬招都是舊的，哪一招才是新的？） 師父提起棋子給他看，黃提刑（黃提刑，官名）沉思。 師父說：『不見道，從前十九路，迷殺幾多人。』（沒聽過嗎，以前的十九路棋盤，迷惑了多少人） 師父住持三十餘年，凡是說法，不許記錄他的話。 臨終時寫下偈語，趺坐而化。火化時暴風忽然颳起，煙所到之處，都下雨般的落下舍利。道俗挖掘其地。
【English Translation】 English version Asked: 'Will it turn around?' The master picked up the sitting cushion and circled the meditation bed once. Weishan Lingyou (Weishan, mountain name; Lingyou, personal name) said: 'That's not the principle.' The master walked out. One day, Weishan Lingyou (Weishan, mountain name; Lingyou, personal name) entered the room to preach to the assembly and asked the monk: 'After Huang Chao (Huang Chao, leader of the peasant uprising at the end of the Tang Dynasty), is there anyone who can collect the sword?' The monk raised his fist. Weishan Lingyou (Weishan, mountain name; Lingyou, personal name) said: 'A kitchen knife.' The monk said: 'But it can't be used up.' Weishan Lingyou (Weishan, mountain name; Lingyou, personal name) scolded him to leave. Then he asked the master: 'After Huang Chao (Huang Chao, leader of the peasant uprising at the end of the Tang Dynasty), is there anyone who can collect the sword?' The master also raised his fist. Weishan Lingyou (Weishan, mountain name; Lingyou, personal name) said: 'It's just a kitchen knife.' The master said: 'It's over when it kills someone.' So he stepped forward and bumped into Weishan Lingyou's (Weishan, mountain name; Lingyou, personal name) chest. Weishan Lingyou (Weishan, mountain name; Lingyou, personal name) said: 'Riding a horse for thirty years, today I was knocked down by a donkey.' Later, he returned to Sichuan and, at the request of the four assemblies, took over as abbot of Baoen Temple at the old site of the hermitage. Ascending the hall to preach: Longji Dao (Longji, place name; Dao, here refers to Zen) said: 'All dharmas are the light of the mind, all conditions are understood only by the nature, there are no confused or enlightened people, just finish it today.' The master said: 'Since there is no confusion or enlightenment, what is finished?' Tut. Ascending the hall to preach, he cited that one day Xuefeng (Xuefeng, mountain name) led the assembly to carry firewood, and on the way he saw a monk, so he threw down a piece of firewood and said: 'The entire Tripitaka only speaks of this.' Later, Zhenru Zhe (Zhenru, Buddhist term; Zhe, personal name) said: 'The entire Tripitaka does not speak of this.' According to the words of these two venerable monks, are they the same or different? The mountain monk is not like that, raising the whisk and saying: 'When raised, it is Thus have I heard; when lowered, it is to believe and practice.' In the room, he asked Chongzhen (Chongzhen, personal name) felt head: 'What are your parents before the empty kalpa?' Zhen realized and said: 'Venerable monk, please lower your voice.' So he presented a speculative verse saying: 'There has been famine in the ten-thousand-year granary, and endless thirst has lived in the great sea. I couldn't find it when I was looking for it at the beginning, but now I can't avoid it when I avoid it.' The master approved it for him. One day, he was playing chess with Huang Tixing (Huang Tixing, official title), and Huang Tixing (Huang Tixing, official title) asked: 'Among the several games, no game is the same, thousands of moves are old, what is that one move?' The master picked up a chess piece and showed it to him, and Huang Tixing (Huang Tixing, official title) pondered. The master said: 'Haven't you heard that the nineteen-road chessboard of the past has confused so many people?' The master presided over the temple for more than thirty years, and whenever he preached, he was not allowed to record his words. At the time of his death, he wrote a verse, sat in the lotus position and passed away. During the cremation, a violent wind suddenly rose, and wherever the smoke went, relics fell like rain. The Taoists and lay people dug up the ground.
皆得之。心舌不壞。塔于本山。
懷安軍雲頂寶覺宗印禪師
上堂。古者道。識得凳子。周匝有餘。又道。識得凳子。天地懸殊。山僧總不恁么。識得凳子。是甚麼閑傢俱。一日普說罷。師曰。諸子莫要散去。更聽一頌。乃曰。四十九年。一場熱哄。八十七春。老漢獨弄。誰少誰多。一般作夢。歸去來兮。梅梢雪重。言訖下座。倚杖而逝。
昭覺純白法嗣
成都府信相宗顯正覺禪師
潼川王氏子。少為進士有聲。嘗晝掬溪水為戲。至夜思之。遂見水泠然盈室。欲汲之不可。而塵境自空。曰吾世網裂矣。往依昭覺得度。具滿分戒。后隨眾咨參。覺一日問師。高高峰頂立。深深海底行。汝作么生會。師于言下頓悟曰。釘殺腳跟也。覺拈起拂子曰。者個又作么生。師一笑而出。服勤七祀。南遊至京師。歷淮浙。晚見五祖演和尚于海會。出問。未知關捩子。誰過趙州橋。趙州橋即不問。如何是關捩子。祖曰。汝且在門外立。師進步一踏而退。祖曰。許多時茶飯。元來也有人知滋味。明日入室。祖曰。你便是昨日問話底僧否。我固知你見處。祇是未過得白雲關在。師珍重便出。時圓悟為侍者。師以白雲關意扣之。悟曰。你但直下會取。師笑曰。我不是不會。祇是未諳。待見者老漢。共伊理會一上
【現代漢語翻譯】 現代漢語譯本 皆得之。心舌不壞。塔于本山。
懷安軍雲頂寶覺宗印禪師
上堂。古者道：『識得凳子，周匝有餘。』又道：『識得凳子，天地懸殊。』山僧總不恁么。識得凳子，是甚麼閑傢俱？』一日普說罷，師曰：『諸子莫要散去，更聽一頌。』乃曰：『四十九年，一場熱哄。八十七春，老漢獨弄。誰少誰多，一般作夢。歸去來兮，梅梢雪重。』言訖下座，倚杖而逝。
昭覺純白法嗣
成都府信相宗顯正覺禪師
潼川王氏子。少為進士有聲。嘗晝掬溪水為戲，至夜思之，遂見水泠然盈室。欲汲之不可，而塵境自空。曰：『吾世網裂矣。』往依昭覺得度，具滿分戒。后隨眾咨參，覺一日問師：『高高峰頂立，深深海底行，汝作么生會？』師于言下頓悟曰：『釘殺腳跟也。』覺拈起拂子曰：『者個又作么生？』師一笑而出。服勤七祀。南遊至京師，歷淮浙。晚見五祖演和尚于海會，出問：『未知關捩子，誰過趙州橋？趙州橋即不問，如何是關捩子？』祖曰：『汝且在門外立。』師進步一踏而退。祖曰：『許多時茶飯，元來也有人知滋味。』明日入室，祖曰：『你便是昨日問話底僧否？我固知你見處，祇是未過得白雲關在。』師珍重便出。時圓悟為侍者。師以白雲關意扣之。悟曰：『你但直下會取。』師笑曰：『我不是不會，祇是未諳。待見者老漢，共伊理會一上。』
【English Translation】 English version All obtained it. The heart and tongue did not decay. The stupa is at the original mountain.
Zen Master Zongyin of Baojue, Yunding Mountain, Huai'an Army
Ascending the hall, the ancients said: 'Recognizing the stool, there is more than enough all around.' They also said: 'Recognizing the stool, heaven and earth are vastly different.' This mountain monk does not agree with either. Recognizing the stool, what useless furniture is it?' One day, after a general sermon, the master said: 'Do not disperse, everyone, listen to another verse.' Then he said: 'Forty-nine years, a lively commotion. Eighty-seven springs, the old man plays alone. Who has less, who has more, all are dreaming the same dream. Return, oh return, the plum branch is heavy with snow.' Having spoken, he descended from the seat, leaned on his staff, and passed away.
Dharma Heir of Chunbai, Zhaojue Monastery
Zen Master Zhengjue of the Xinxiang Sect, Chengdu Prefecture
A son of the Wang family of Tongchuan. He was renowned as a Jinshi (進士) [successful candidate in the imperial examination] in his youth. Once, during the day, he scooped up stream water as a game. At night, thinking about it, he saw the water cool and clear, filling the room. He wanted to draw it, but could not, and the dust of the world emptied itself. He said: 'My worldly net is torn!' He went to Zhaojue Monastery to be ordained and received the full precepts. Later, he followed the assembly to consult. One day, Zhaojue asked the master: 'Standing on the high peak, walking in the deep seabed, how do you understand this?' The master immediately awakened upon hearing these words and said: 'Nailed down the heels!' Zhaojue picked up the whisk and said: 'What about this?' The master smiled and left. He served diligently for seven years. He traveled south to the capital, passing through Huai and Zhe. Later, he met the Venerable Wuzu Yan at the Haihui assembly and asked: 'Not knowing the linchpin, who crossed the Zhaozhou Bridge? I will not ask about the Zhaozhou Bridge; what is the linchpin?' The Patriarch said: 'You should stand outside the door for now.' The master took a step forward and retreated. The Patriarch said: 'So much tea and rice, it turns out there are people who know the taste.' The next day, he entered the room. The Patriarch said: 'Are you the monk who asked the question yesterday? I certainly know your understanding, but you have not yet passed the Baiyun Pass.' The master respectfully withdrew. At that time, Yuanwu was the attendant. The master used the meaning of the Baiyun Pass to question him. Yuanwu said: 'You should directly understand it.' The master laughed and said: 'It is not that I do not understand, but that I am not familiar with it. I will wait to see that old man and discuss it with him.'
。明日祖往舒城。師與悟繼往。適會於興化。祖問師。記得曾在郡里相見來。師曰。全火祇候。祖顧悟曰。者漢饒舌。自是機緣相契。游廬阜回。師以高高峰頂立深深海底行所得之語告五祖。祖曰。吾嘗以此事詰先師。先師云。我曾問遠和尚。遠曰。貓有歃血之功。虎有起尸之德。非素達本源。不能到也。師給侍之久。祖鍾愛之。后辭西歸。為小參。復以頌送曰。離鄉四十餘年。一時忘卻蜀語。禪人回到成都。切須記取魯語。時覺尚無恙。師再侍之。名聲藹著。遂出住長松。遷保福信相。僧問。三世諸佛六代祖師。總出者圈繢不得。如何是者圈䙡。師曰。井欄唇。上堂。舉仰山問中邑。如何是佛性義。邑曰。我與你說個譬喻。汝便會也。譬如一室有六牕。內有一獼猴。外有獼猴。從東邊喚猩猩。獼猴即應。如是六牕俱喚俱應。仰乃禮拜。適蒙和尚指示。某有個疑處。邑曰。你有甚麼疑。仰曰。祇如內獼猴睡著時。外獼猴欲與相見。又作么生。邑下禪床執仰山手曰。猩猩與你相見了。師曰。諸人要見二老么。我也與你說個譬喻。中邑大似個金師。仰山將一塊金來。使金師酬價。金師亦盡價相酬。臨成交易。賣金底更與貼秤。金師雖然闇喜。心中未免偷疑。何故。若非細作。定是賊贓。便下座。
儼首座法嗣
【現代漢語翻譯】 現代漢語譯本： 第二天，祖師前往舒城。慧南禪師和悟禪師隨後也去了。恰好在興化相遇。祖師問慧南禪師：『記得以前在郡里見過你嗎？』慧南禪師說：『完全記得。』祖師回頭對悟禪師說：『這傢伙真饒舌。』從此，機緣相合。慧南禪師遊歷廬山後回來，將『高高峰頂立，深深海底行』的體會告訴五祖弘忍（601-674）。弘忍說：『我曾經用這件事問過我的老師。我的老師說：我曾問過遠和尚，遠和尚說：貓有舐血的功勞，虎有起尸的恩德。不是真正通達本源的人，不能達到這種境界。』慧南禪師在弘忍身邊侍奉很久，弘忍很喜愛他。後來，慧南禪師辭別西歸，弘忍為他作小參，又作頌送別說：『離開家鄉四十多年，一時忘記了四川話。禪人回到成都，一定要記住北方話。』當時覺禪師還健在，慧南禪師再次侍奉他。名聲遠揚，於是出任長松寺住持，后遷至保福寺和信相寺。 有僧人問：『三世諸佛（過去、現在、未來），六代祖師（指禪宗自菩提達摩以來的六位祖師），都不能超出這個圈子，如何是這個圈子？』慧南禪師說：『井欄的邊緣。』 上堂時，慧南禪師舉仰山慧寂（807-883）問中邑禪師的話：『如何是佛性的意義？』中邑禪師說：『我給你說個譬喻，你就明白了。譬如一間屋子有六扇窗戶，裡面有一隻獼猴，外面也有一隻獼猴。從東邊的窗戶叫「猩猩」，裡面的獼猴就應聲。這樣，六扇窗戶都叫都應聲。』仰山慧寂於是禮拜說：『幸蒙和尚指示，我有個疑問。』中邑禪師說：『你有什麼疑問？』仰山慧寂說：『假如裡面的獼猴睡著了，外面的獼猴想要與它相見，又該怎麼辦呢？』中邑禪師走下禪床，拉著仰山慧寂的手說：『猩猩已經和你相見了。』慧南禪師說：『各位想要見這兩位老禪師嗎？我也給你們說個譬喻。中邑禪師很像一個金匠，仰山慧寂拿一塊金子來，讓金匠估價。金匠也盡力估價。臨近成交時，賣金子的人還要貼補秤頭。金匠雖然暗自高興，心中難免偷偷懷疑。為什麼呢？如果不是精細的加工品，一定是贓物。』說完便下座。 儼首座的法嗣
【English Translation】 English version: The next day, the Patriarch went to Shucheng. Master Huinan and Master Wu followed. They happened to meet in Xinghua. The Patriarch asked Master Huinan, 'Do you remember meeting in the prefecture before?' Master Huinan said, 'I remember it clearly.' The Patriarch turned to Master Wu and said, 'This fellow is talkative.' From then on, their karmic connections were in harmony. After Master Huinan returned from traveling to Mount Lu, he told the Fifth Patriarch Hongren (601-674) about his experience of 'standing on the high peak and walking in the deep sea.' Hongren said, 'I once used this matter to question my teacher. My teacher said: I once asked Monk Yuan, and Yuan said: The cat has the merit of licking blood, and the tiger has the virtue of raising the dead. One cannot reach this state without truly understanding the source.' Master Huinan served Hongren for a long time, and Hongren loved him very much. Later, Master Huinan bid farewell to return west, and Hongren gave him a small lecture and a farewell verse, saying: 'Having left my hometown for more than forty years, I have temporarily forgotten the Sichuan dialect. When the Chan practitioner returns to Chengdu, he must remember the northern dialect.' At that time, Chan Master Jue was still healthy, and Master Huinan served him again. His reputation spread far and wide, and he then became the abbot of Changsong Temple, and later moved to Baofu Temple and Xinxiang Temple. A monk asked, 'The Buddhas of the three worlds (past, present, and future), and the six generations of Patriarchs (referring to the six Patriarchs of Zen Buddhism from Bodhidharma), cannot go beyond this circle. What is this circle?' Master Huinan said, 'The edge of the well curb.' During the Dharma talk, Master Huinan cited the words of Yangshan Huiji (807-883) asking Master Zhongyi: 'What is the meaning of Buddha-nature?' Master Zhongyi said, 'I will give you a metaphor, and you will understand. For example, a room has six windows, and there is a macaque monkey inside, and there is also a macaque monkey outside. Calling "orangutan" from the east window, the macaque monkey inside will respond. In this way, all six windows call and respond.' Yangshan Huiji then bowed and said, 'Fortunately, I have received the instruction of the Abbot, and I have a question.' Master Zhongyi said, 'What question do you have?' Yangshan Huiji said, 'If the macaque monkey inside is asleep, and the macaque monkey outside wants to see it, what should be done?' Master Zhongyi stepped down from the meditation bed, took Yangshan Huiji's hand and said, 'The orangutan has already met you.' Master Huinan said, 'Do you all want to see these two old Chan masters? I will also give you a metaphor. Master Zhongyi is like a goldsmith, and Yangshan Huiji brings a piece of gold to let the goldsmith appraise it. The goldsmith also tries his best to appraise it. When the transaction is about to be completed, the seller of the gold has to add weight to the scale. Although the goldsmith is secretly happy, he cannot help but secretly suspect. Why? If it is not a finely crafted product, it must be stolen goods.' After saying that, he stepped down from the seat. The Dharma successor of Chief Seat Yan.
潼川天寧則禪師
早業儒。詞章婉縟。既從釋。得法于儼首座。而為黃檗勝之孫。有牧牛頌。寄以滿庭芳調曰。咄者牛兒。身強力健。幾人能解牽騎。為貪原上綠草嫩離離。只管尋芳逐翠奔馳。后不顧傾危。爭知道山遙水遠。回首到家遲。牧童今有智。長繩牢把。短杖高提。入泥入水。終是不生疲。直待心調步穩。青松下孤笛橫吹當歸去。人牛不見。正是月明時。世以禪語為詞。意句圓美。無出此右。或譏其徒以不正之聲。混傷宗教。然有樂於謳吟。則因而見道。亦不失為善巧方便隨機設化之一端耳。
浮山真法嗣
峨眉靈巖徽禪師
僧問。文殊是七佛之師。未審誰是文殊之師。師曰。金沙灘頭馬郎婦。
信相顯法嗣
成都府金純文禪師
僧問。如何是大道之源。師曰。黃河九曲。曰如何是不犯之令。師曰。鐵蛇鉆不入。僧擬議。師便打。
五祖演法嗣
成都府昭覺寺克勤佛果禪師
彭州駱氏子。世宗儒。師兒時。日記千言。偶游妙寂寺。見佛書三複。悵然如獲舊物。即去家。依自省祝髮。從文照通講訓。又從敏行授楞嚴。俄得病瀕死。嘆曰。諸佛涅槃正路。不在文句中。吾欲以聲求色見。宜其無以死也。遂棄去。至真覺勝禪師之席。勝方創臂出血
【現代漢語翻譯】 現代漢語譯本
潼川天寧則禪師
早年從事儒學，文章寫得優美流暢。後來出家為僧，從儼首座處得法，是黃檗勝禪師的後輩。他寫了一首《牧牛頌》，用《滿庭芳》的曲調來表達：『咄，這牛兒，身強力壯，有幾人能懂得如何牽引騎乘？只因爲貪戀原野上嫩綠的草，不停地尋花逐草，四處奔跑。不顧及將來的傾覆危險，哪裡知道山遙水遠，回頭到家已經很遲了。牧童現在有了智慧，用長繩牢牢地拴住它，用短杖高高地舉起。入泥入水，始終不知疲倦。直到心調順了，腳步穩健了，在青松下橫吹著孤單的笛子，悠然歸去。人牛都不見了，正是月光明亮的時刻。』世人認為用禪語寫成的詞，意境和語句都很完美，沒有能超過這首詞的。有人批評他的弟子用不正規的聲調，混淆和損害了宗教的莊嚴。然而，如果有人喜歡歌唱，因而領悟了佛道，也不失為一種巧妙方便、隨機應變的教化方式。
浮山真禪師的法嗣
峨眉靈巖徽禪師
有僧人問：『文殊菩薩是七佛之師，那麼請問誰是文殊菩薩的老師？』禪師回答說：『金沙灘頭的馬郎婦。』（金沙灘頭的馬郎婦：典故，指觀音菩薩的化身）
信相顯禪師的法嗣
成都府金純文禪師
有僧人問：『什麼是大道之源？』禪師回答說：『黃河九曲。』（黃河九曲：比喻道路曲折，難以到達）又問：『什麼是不犯之令？』禪師回答說：『鐵蛇鉆不入。』（鐵蛇鉆不入：比喻沒有漏洞，無法侵入）僧人猶豫不決，禪師就打了他。
五祖演禪師的法嗣
成都府昭覺寺克勤佛果禪師
是彭州駱氏的兒子。世代都是儒生。禪師小時候，每天能記住一千個字。偶然遊覽妙寂寺，看到佛經，反覆閱讀，悵然若失，好像得到了舊物一樣。於是離開家，依從自省剃髮。跟隨文照學習講解經書，又跟隨敏行學習《楞嚴經》。不久得了重病，瀕臨死亡，嘆息說：『諸佛涅槃的正路，不在文字語句中。我想要通過聲音來尋求形象，當然會因此而死去。』於是放棄了學經，到真覺勝禪師那裡。勝禪師正在用刀割臂出血。
【English Translation】 English version
Chan Master Ze of Tianning Temple in Tongchuan
He initially pursued Confucianism, and his writings were elegant and refined. Later, he became a monk and received the Dharma from Chief Seat Yan, becoming a descendant of Chan Master Sheng of Huangbo. He wrote an 'Ode to Herding the Ox,' using the tune of 'Mantingfang' to express it: 'Hey, this ox, strong and vigorous, how many people know how to lead and ride it? Just because it is greedy for the tender green grass on the plains, it keeps seeking flowers and chasing grass, running around everywhere. Ignoring the future dangers of collapse, how does it know that the mountains are far and the waters are distant, and it is too late to return home? The herdsboy now has wisdom, using a long rope to firmly tie it, and raising a short staff high. Entering mud and water, it never tires. Until the mind is tamed and the steps are steady, under the green pines, he plays a solitary flute horizontally, leisurely returning home. The man and the ox are nowhere to be seen, it is the time when the moon is bright.' People think that the words written in Chan language, the artistic conception and sentences are very perfect, and no one can surpass this poem. Some people criticize his disciples for using irregular tones, confusing and damaging the solemnity of religion. However, if someone likes to sing and thus understands the Buddha's path, it is also a skillful and convenient way of teaching that adapts to circumstances.
Dharma Successor of Chan Master Zhen of Fushan
Chan Master Hui of Lingyan Temple in Emei
A monk asked: 'Manjusri Bodhisattva is the teacher of the Seven Buddhas, so who is Manjusri Bodhisattva's teacher?' The Chan Master replied: 'The woman of the Ma Lang (馬郎) on the Jinsha Beach.' (The woman of the Ma Lang on the Jinsha Beach: an allusion, referring to the incarnation of Avalokiteśvara Bodhisattva)
Dharma Successor of Chan Master Xian of Xinxiang
Chan Master Wen of Jinchun Temple in Chengdu Prefecture
A monk asked: 'What is the source of the Great Path?' The Chan Master replied: 'The nine bends of the Yellow River.' (The nine bends of the Yellow River: a metaphor for a winding road that is difficult to reach) He also asked: 'What is the unbreakable command?' The Chan Master replied: 'An iron snake cannot penetrate it.' (An iron snake cannot penetrate it: a metaphor for having no loopholes, unable to be invaded) The monk hesitated, and the Chan Master hit him.
Dharma Successor of Chan Master Yan of Wuzu
Chan Master Foguo Keqin of Zhaojue Temple in Chengdu Prefecture
He was the son of the Luo family in Pengzhou. His family had been Confucian scholars for generations. When the Chan Master was a child, he could memorize a thousand words a day. He accidentally visited Miaoji Temple, saw Buddhist scriptures, and read them repeatedly, feeling lost, as if he had found an old object. So he left home and had his head shaved by Zisheng. He followed Wenzhao to study and explain the scriptures, and followed Minxing to study the Shurangama Sutra. Soon he became seriously ill and was on the verge of death, sighing: 'The right path to Nirvana of the Buddhas is not in words and sentences. If I want to seek form through sound, I will certainly die because of it.' So he gave up studying the scriptures and went to Chan Master Sheng of Zhenjue. Chan Master Sheng was cutting his arm with a knife to draw blood.
指示師曰。此曹溪一滴也。師矍然良久曰。道固如是乎。即徙步出蜀。首謁玉泉皓。次依金鑾信。大溈喆。黃龍心。東林度。僉指為法器。而晦堂稱。他日臨濟一脈屬子矣。最後見五祖。盡其機用。祖皆不諾。乃謂祖強移換人。出不遜語。忿然而去。祖曰。待你著一頓熱病打時。方思量我在。師到金山。染傷寒困極。以平日見處試之。無得力者。追繹五祖之言。乃自誓曰。我病稍間。即歸五祖。病痊尋歸。祖一見而喜。令即參堂。便入侍者寮。方半月。會部使解印還蜀。詣祖問道。祖曰。提刑少年曾讀小艷詩否。有兩句頗相近。頻呼小玉元無事。祇要檀那認得聲。提刑應喏喏。祖曰。且子細。師適歸侍立次。問曰。聞和尚舉小艷詩。提刑會否。祖曰。他祇認得聲。師曰。祇要檀郎認得聲。他既認得聲。為甚麼卻不是。祖曰。如何是祖師西來意。庭前柏樹子聻。師忽有省。遽出見雞飛上闌干鼓翅而鳴。復自謂曰。此豈不是聲。遂袖香入室通所得。呈偈曰。金鴨香銷錦繡幃。笙歌叢里醉扶歸。少年一段風流事。祇許佳人獨自知。祖曰。佛祖大事。非小根劣器所能造詣。吾助汝喜。祖遍謂山中耆舊曰。我侍者參得禪也。由此所至推為上首。崇寧中。還里省親。四眾迓拜。成都帥翰林郭公之章。請開法六祖。更昭覺。政和間。
{ "translations": [ "現代漢語譯本：", "指示禪師說：『這是曹溪一滴水啊。』禪師驚愕良久，說：『道原來是這樣的嗎？』於是徒步離開四川，首先拜訪玉泉皓禪師（玉泉寺的皓禪師），然後依止金鑾信禪師（金鑾寺的信禪師），又參訪了大溈喆禪師（大溈山的喆禪師）、黃龍心禪師（黃龍寺的心禪師）、東林度禪師（東林寺的度禪師），大家都認為他是佛法之器。晦堂禪師（晦堂禪師）稱讚說：『將來臨濟宗的法脈要屬於你了。』最後拜見五祖禪師（五祖法演禪師），用盡了他的機鋒妙用，五祖禪師都不認可，於是禪師說五祖禪師強行改變人，說出不遜的話，憤然離去。五祖禪師說：『等你得一場熱病的時候，才會想起我。』禪師到了金山寺，染上傷寒，非常困頓，用平日所見所學來驗證，沒有能夠從中得到力量的。追憶五祖禪師的話，於是自己發誓說：『我病稍微好一點，就回去找五祖禪師。』病好后就回去找五祖禪師，五祖禪師一見就很高興，讓他立刻去參禪，便進入侍者寮。過了半個月，恰逢部使卸任回四川，來向五祖禪師問道。五祖禪師說：『提刑少年時曾經讀過艷情詩嗎？有兩句詩很相近：頻呼小玉元無事，祇要檀那認得聲。』提刑應聲說『是是』。五祖禪師說：『且仔細體會。』禪師恰好回來侍立在旁邊，問道：『聽說和尚您舉了艷情詩，提刑領會了嗎？』五祖禪師說：『他只認得聲音。』禪師說：『只要檀郎認得聲音，他既然認得聲音，為什麼卻不是呢？』五祖禪師說：『如何是祖師西來意？庭前柏樹子聻？』禪師忽然有所領悟，急忙出去，看見雞飛上欄桿，鼓動翅膀鳴叫，又自言自語地說：『這難道不是聲音嗎？』於是藏著香進入房間，把所領悟的告訴五祖禪師，呈上偈語說：『金鴨香銷錦繡幃，笙歌叢里醉扶歸。少年一段風流事，祇許佳人獨自知。』五祖禪師說：『佛祖的大事，不是小根器的人所能達到的，我為你感到高興。』五祖禪師對山中的老人們說：『我的侍者參透禪了。』因此禪師所到之處都被推為上首。崇寧年間（1102-1106年），禪師回鄉省親，四眾弟子迎接拜見。成都帥翰林郭公之章，請禪師在六祖寺開法，後來又在昭覺寺開法。政和年間（1111-1118年）。", "English version:", "The master Indicated, 'This is a drop from Caoxi (Caoxi, referring to Huineng, the Sixth Patriarch of Zen Buddhism).' The monk was startled for a long time and said, 'Is the Dao truly like this?' Thereupon, he left Sichuan on foot, first visiting Master Hao of Yuquan (Yuquan Temple's Master Hao), then relying on Master Xin of Jinluan (Jinluan Temple's Master Xin), and also visited Master Zhe of Dawei (Dawei Mountain's Master Zhe), Master Xin of Huanglong (Huanglong Temple's Master Xin), and Master Du of Donglin (Donglin Temple's Master Du). All pointed to him as a vessel of the Dharma. Master Huitang (Master Huitang) praised, 'In the future, the lineage of Linji will belong to you.' Finally, he met with the Fifth Patriarch (Fifth Patriarch Fayan), exhausting his skillful means, but the Fifth Patriarch did not approve. Thereupon, the monk said that the Fifth Patriarch was forcibly changing people, uttering disrespectful words, and left in anger. The Fifth Patriarch said, 'When you are struck by a bout of fever, you will think of me.' The monk arrived at Jinshan Temple, contracted typhoid fever, and was extremely distressed. He tested himself with what he had seen and learned, but found no help. Recalling the words of the Fifth Patriarch, he vowed to himself, 'When my illness is slightly better, I will return to the Fifth Patriarch.' After recovering, he immediately returned. The Fifth Patriarch was pleased to see him and ordered him to join the meditation hall, and he entered the attendant's quarters. After half a month, it happened that a commissioner was resigning and returning to Sichuan, and came to ask the Fifth Patriarch about the Dao. The Fifth Patriarch said, 'Did the commissioner ever read love poems in his youth? There are two lines that are quite similar: \'Frequently calling Xiaoyu, there is originally nothing to do, only wanting the donor to recognize the sound.\'' The commissioner responded, 'Yes, yes.' The Fifth Patriarch said, 'Consider it carefully.' The monk happened to be returning and standing in attendance, and asked, 'I heard that you mentioned a love poem, did the commissioner understand it?' The Fifth Patriarch said, 'He only recognizes the sound.' The monk said, 'Only wanting the lover to recognize the sound, since he recognizes the sound, why is it not?' The Fifth Patriarch said, 'What is the meaning of the Patriarch's coming from the West? The cypress tree in front of the courtyard?' The monk suddenly had an awakening, hurriedly went out, saw a chicken flying onto the railing, flapping its wings and crowing, and said to himself, 'Is this not the sound?' Thereupon, he hid incense and entered the room, conveying what he had realized to the Fifth Patriarch, presenting a verse saying, 'The golden duck incense disappears from the embroidered curtain, amidst the songs and dances, drunkenly helped back. A youthful romantic affair, only allowed for the beauty to know alone.' The Fifth Patriarch said, 'The great matter of the Buddhas and Patriarchs is not something that people of small capacity can achieve. I rejoice for you.' The Fifth Patriarch said to the elders in the mountain, 'My attendant has penetrated Zen.' Therefore, wherever the monk went, he was regarded as the foremost. During the Chongning era (1102-1106), the monk returned to his hometown to visit his family, and the fourfold assembly welcomed and bowed to him. Guo Gongzhi, a scholar of the Hanlin Academy and the governor of Chengdu, invited the monk to open the Dharma at the Sixth Ancestor Temple, and later at Zhaojue Temple. During the Zhenghe era (1111-1118)." ] }
謝事復出峽南遊。時張無盡寓荊南。以道學自居。少見推許。師艤舟謁之。劇談華嚴旨要曰。華嚴現量境界。理事全真。初無假法。所以即一而萬。了萬為一。一復一。萬復萬。浩然莫窮。心佛眾生三無差別。卷舒自在。無礙圓融。此雖極則。終是無風匝匝之波。公於是不覺促榻。師遂問曰。到此與祖師西來意。為同爲別。公曰同矣。師曰。且得沒交涉。公色為之慍。師曰。不見雲門道。山河大地無絲毫過患。猶是轉句。直得不見一色。始是半提。更須知有向上全提時節。彼德山臨濟。豈非全提乎。公乃首肯。翌日復舉事法界理法界。至理事無礙法界。師又問。此可說禪乎。公曰。正好說禪也。師笑曰不然。正是法界量里在。蓋法界量未滅。若到事事無礙法界。法界量滅。始好說禪。如何是佛。乾屎橛。如何是佛。麻三斤。是故真凈偈曰。事事無礙。如意自在。手把豬頭。口誦凈戒。趁出淫坊。未還酒債。十字街頭。解開布袋。公曰。美哉之論。豈易得聞乎。於是以師禮。留居碧巖。復徙道林。樞密鄧公子常。奏賜紫服師號。詔住金陵蔣山。學者無地以容。敕補天寧萬壽。上召見褒寵甚渥。建炎初。又遷金山。適駕幸維楊。入對。賜圓悟禪師。改云居。久之復領昭覺。僧問。雲門道須彌山。意旨如何。師曰。推不向前
【現代漢語翻譯】 現代漢語譯本 我辭官后又到峽南一帶遊歷。當時張無盡（人名，寓居荊南，以研究道學自居）很少對人表示讚許。我停船去拜訪他，深入地談論《華嚴經》（佛教經典）的精要，我說：《華嚴經》所展現的境界，是事和理完全真實，最初沒有虛假之法。所以能從一而化為萬，明白萬即是一。一又復一，萬又復萬，浩瀚無盡。心、佛（對覺悟者的尊稱）、眾生三者沒有差別，舒捲自如，沒有阻礙，圓融無礙。這雖然是最高的境界，但終究是無風時水面上的層層波紋。』張無盡聽后，不自覺地向我靠近。 我於是問道：『到了這種境界，與祖師西來意（禪宗用語，指達摩祖師從西方來到中國的目的）是相同還是不同？』張無盡說：『相同了。』我說：『且慢，還沒有真正領會。』張無盡臉色不悅。我說：『您沒聽雲門（雲門文偃禪師）說過嗎？山河大地沒有絲毫過患，這仍然是轉句（禪宗術語，指未完全表達真意）。要直到不見一色，才是半提（禪宗術語，指部分表達真意）。更要知道還有向上全提（禪宗術語，指完全表達真意）的時候。德山（德山宣鑒禪師）和臨濟（臨濟義玄禪師），難道不是全提嗎？』張無盡這才點頭認可。 第二天，我們又談到事法界、理法界，直到理事無礙法界。我又問：『這可以說禪（佛教的一種思想流派）嗎？』張無盡說：『正適合說禪。』我笑著說：『不是這樣的，這正是法界量里（佛教術語，指對法界的認識還停留在量上）的狀態。因為法界量還沒有滅除。如果到了事事無礙法界，法界量滅除，才好說禪。什麼是佛（對覺悟者的尊稱）？乾屎橛（禪宗用語，指乾燥的糞便）。什麼是佛（對覺悟者的尊稱）？麻三斤（禪宗用語，指麻的重量）。』所以真凈（禪師法號）的偈語說：『事事無礙，如意自在，手把豬頭，口誦凈戒，趕出淫坊，未還酒債，十字街頭，解開布袋。』 張無盡說：『多麼精妙的論述，哪裡容易聽到啊！』於是以對待老師的禮節對待我，留我住在碧巖。後來又遷居到道林。樞密鄧公子常（人名）上奏朝廷，賜給我紫色的僧袍和師號，下詔讓我住在金陵（今江蘇南京）的蔣山。來學習的人多得沒有地方容納，朝廷又下令讓我去天寧萬壽寺。皇上召見我，給予很多褒獎和恩寵。建炎（南宋年號，1127-1130）初年，又調我到金山寺。適逢皇上駕臨維揚（今江蘇揚州），我入宮覲見。皇上賜我『圓悟禪師』的稱號，讓我改住云居寺。過了很久，我又領管昭覺寺。有僧人問：『雲門（雲門文偃禪師）說須彌山（佛教術語，指一座巨大的山），意旨是什麼？』我說：『推不向前。』
【English Translation】 English version After resigning from my official post, I traveled to the area south of the Gorges. At that time, Zhang Wujin (a person's name, residing in Jingnan, who considered himself a scholar of Daoism) rarely praised others. I moored my boat to visit him and discussed the essentials of the Avatamsaka Sutra (a Buddhist scripture) in depth. I said, 'The realm manifested by the Avatamsaka Sutra is where phenomena and principle are completely true, and there is no false dharma from the beginning. Therefore, it can transform from one to ten thousand, and understand that ten thousand are one. One becomes one again, and ten thousand become ten thousand again, vast and inexhaustible. The mind, the Buddha (a respectful term for an enlightened being), and sentient beings are not different. They unfold and retract freely, without obstruction, and are perfectly harmonious. Although this is the highest realm, it is ultimately like the ripples on the water surface when there is no wind.' After hearing this, Zhang Wujin unconsciously moved closer to me. I then asked, 'Having reached this realm, is it the same as or different from the meaning of the Patriarch's coming from the West (a Zen term referring to the purpose of Bodhidharma's arrival in China)?' Zhang Wujin said, 'It is the same.' I said, 'Not so fast, you haven't truly understood it yet.' Zhang Wujin's expression turned displeased. I said, 'Haven't you heard Yunmen (Zen Master Yunmen Wenyan) say? The mountains, rivers, and earth have no fault whatsoever, but this is still a turning phrase (a Zen term, referring to not fully expressing the true meaning). Only when you reach the point of not seeing a single color is it half-raised (a Zen term, referring to partially expressing the true meaning). You must also know that there is a time for raising it completely upwards (a Zen term, referring to fully expressing the true meaning). Weren't Deshan (Zen Master Deshan Xuanjian) and Linji (Zen Master Linji Yixuan) raising it completely?' Only then did Zhang Wujin nod in agreement. The next day, we talked about the Realm of Phenomena, the Realm of Principle, and finally the Realm of Non-Obstruction between Phenomena and Principle. I then asked, 'Can this be called Chan (a school of Buddhist thought)?' Zhang Wujin said, 'It is perfectly suitable for discussing Chan.' I smiled and said, 'That's not the case. This is precisely the state of being within the measure of the Dharma Realm (a Buddhist term, referring to the understanding of the Dharma Realm still being limited to measurement). Because the measure of the Dharma Realm has not been extinguished. Only when you reach the Realm of Non-Obstruction between All Phenomena, and the measure of the Dharma Realm is extinguished, is it good to discuss Chan. What is the Buddha (a respectful term for an enlightened being)? A dried dung stick (a Zen term, referring to dried excrement). What is the Buddha (a respectful term for an enlightened being)? Three pounds of flax (a Zen term, referring to the weight of flax).' Therefore, the verse of Zhenjing (a Zen master's Dharma name) says: 'Non-obstruction in all phenomena, freedom and ease, holding a pig's head in hand, reciting pure precepts, chasing out of the brothel, not yet repaid the wine debt, at the crossroads, untying the cloth bag.' Zhang Wujin said, 'What a wonderful discourse, how easy is it to hear!' Thereupon, he treated me with the respect due to a teacher and kept me at Biyan. Later, I moved to Daolin. The Privy Councilor Deng Gongzi Chang (a person's name) memorialized the court, bestowing upon me a purple robe and the title of Master, and issued an edict ordering me to reside at Jiangshan in Jinling (now Nanjing, Jiangsu). There were so many people coming to learn that there was no place to accommodate them, and the court then ordered me to go to Tianning Wanshou Temple. The emperor summoned me and bestowed upon me many praises and favors. In the early years of Jianyan (the reign title of the Southern Song Dynasty, 1127-1130), I was transferred to Jinshan Temple. It happened that the emperor was visiting Weiyang (now Yangzhou, Jiangsu), and I entered the palace to pay my respects. The emperor bestowed upon me the title 'Zen Master Yuanwu' and had me move to Yunju Temple. After a long time, I again took charge of Zhaojue Temple. A monk asked, 'Yunmen (Zen Master Yunmen Wenyan) said, what is the meaning of Mount Sumeru (a Buddhist term, referring to a giant mountain)?' I said, 'Pushing but not forward.'
。約不退後。曰未審還有過也無。師曰。坐卻舌頭。問法不孤起。仗境方生。提坐具曰。者個是境。那個是法。師曰。卻被阇黎奪卻槍。問古人道。楖栗橫擔不顧人。直入千峰萬峰去。未審那裡是他住處。師曰。騰蛇纏足。路布繞身。曰朝看云片片。暮聽水潺潺。師曰。卻須截斷始得。曰此回不是夢。真個到廬山。師曰。高著眼。問猿抱子歸青嶂后。鳥啼花落碧巖前。此是和尚舊時安身立命處。如何是道林境。師曰。寺門高開洞庭野。殿腳插入赤沙湖。曰如何是境中人。師曰。僧寶人人滄海珠。曰此是杜工部底。作么生是和尚底。師曰。且莫亂道。問有句無句如藤倚樹。如何得透脫。師曰。倚天長劍逼人寒。曰祇如樹倒藤枯。溈山為甚麼呵呵大笑。師曰。愛他底著他底。曰忽被學人掀倒禪床拗折拄杖。又作個甚麼伎倆。師曰。也是賊過後張弓。問明歷歷露堂堂。因甚麼乾坤收不得。師曰。金剛手裡八棱棒。曰忽然一喚便回。還當得活也無。師曰。鹙子目連無奈何。曰不落照不落用。如何商量。師曰。放下雲頭。曰忽遇其中人時如何。師曰。騎佛殿出山門。曰萬象不來渠獨語。教誰招手上高峰。師曰。錯下名言。上堂。通身是眼見不及。通身是耳聞不徹。通身是口說不著。通身是心鑒不出。直饒盡大地明得。無絲毫透漏
【現代漢語翻譯】 現代漢語譯本 約定不後退。問：『不知還有過失嗎？』 師父說：『說錯了。』 『問法不能憑空而起，要憑藉外境才能產生。』 師父拿起坐具說：『這個是境，哪個是法？』 師父說：『卻被你奪走了槍。』 問：『古人說，『楖栗杖橫擔著，不顧別人，直入千峰萬峰去。』(唐朝僧人善用楖栗木做禪杖) 不知哪裡是他的住處？』 師父說：『像騰蛇纏足，路布纏身。』 （學人）說：『早晨看云片片，傍晚聽水潺潺。』 師父說：『必須截斷才行。』 （學人）說：『這次不是做夢，真的到了廬山。』(江西名山) 師父說：『眼光要放高遠。』 問：『猿猴抱著小猴回到青翠的山峰后，鳥兒啼叫，花兒凋落在碧綠的巖石前。這是和尚您以前安身立命的地方。什麼是道林境？』(東晉高僧支道林) 師父說：『寺門高高地對著洞庭湖的曠野，殿腳插入赤沙湖中。』(中國古代大湖) （學人）說：『什麼是境中人？』 師父說：『僧寶個個都是滄海遺珠。』 （學人）說：『這是杜工部的詩句，什麼是和尚您的？』(唐朝詩人杜甫) 師父說：『暫且不要胡說。』 問：『有句無句，如藤倚樹，如何才能透脫？』 師父說：『倚天長劍逼人寒。』 （學人）說：『如果樹倒藤枯，溈山禪師為什麼呵呵大笑？』(唐朝禪師) 師父說：『愛他所愛的，執著他所執著的。』 （學人）說：『如果被學人掀倒禪床，拗斷拄杖，又有什麼伎倆？』 師父說：『也是賊走後才張弓。』 問：『明明歷歷，露堂堂，為什麼天地都容納不下？』 師父說：『金剛手裡的八棱棒。』 （學人）說：『忽然一喚就回頭，還算得上活潑嗎？』 師父說：『鹙子、目連也無可奈何。』(佛陀著名弟子舍利弗和目犍連) （學人）說：『不落照，不落用，如何商量？』 師父說：『放下雲頭。』 （學人）說：『如果遇到其中人時如何？』 師父說：『騎著佛殿出山門。』 （學人）說：『萬象不來，他獨自說話，教誰招手登上高峰？』 師父說：『錯用了名言。』 上堂說法：『渾身上下都是眼睛，也看不及；渾身上下都是耳朵，也聽不透；渾身上下都是嘴巴，也說不著；渾身上下都是心，也鑑別不出。即使窮盡大地都明白，沒有絲毫遺漏』
【English Translation】 English version Agreed not to retreat. (The student) asked: 'I don't know if there are any faults?' The master said: 'You've stumbled with your tongue.' 'Asking about the Dharma doesn't arise in isolation; it arises based on circumstances.' The master picked up the sitting mat and said: 'This is the circumstance; what is the Dharma?' The master said: 'You've been robbed of your spear.' (The student) asked: 'An ancient person said, 'Carrying a staff of Ziziphus jujuba without regard for others, directly entering thousands of peaks and ten thousand peaks.' I don't know where his dwelling is?' The master said: 'Like a flying snake纏足, a road cloth around the body.' (The student) said: 'In the morning, I see clouds in patches; in the evening, I hear the murmuring of water.' The master said: 'You must cut it off to succeed.' (The student) said: 'This time it's not a dream; I've truly arrived at Mount Lu.' The master said: 'Keep your eyes high.' (The student) asked: 'After the monkeys return to the green peaks with their young, the birds sing, and the flowers fall before the green cliffs. This is where the monk used to settle down and establish his life. What is the Daolin realm?' The master said: 'The temple gate opens high to the wilderness of Dongting Lake; the temple feet insert into the red sand lake.' (The student) said: 'What is the person in the realm?' The master said: 'Every monk is a pearl of the vast sea.' (The student) said: 'These are the lines of Du Gongbu; what are the monk's?' The master said: 'Don't speak nonsense for now.' (The student) asked: 'With or without a phrase, like a vine leaning on a tree, how can one break free?' The master said: 'A long sword leaning against the sky chills people.' (The student) said: 'If the tree falls and the vine withers, why did Zen Master Weishan laugh heartily?' The master said: 'He loves what he loves, and he clings to what he clings to.' (The student) said: 'If the student overturns the meditation bed and breaks the staff, what tricks are there?' The master said: 'It's like drawing the bow after the thief has gone.' (The student) asked: 'Clearly and distinctly, openly and brightly, why can't heaven and earth contain it?' The master said: 'The eight-sided club in the Vajra's hand.' (The student) said: 'If one suddenly calls and turns back, can it be considered lively?' The master said: 'Shariputra and Maudgalyayana are helpless.' (The student) said: 'Neither falling into illumination nor falling into use, how can we discuss it?' The master said: 'Put down the cloud head.' (The student) said: 'What if one encounters the person within?' The master said: 'Riding the Buddha hall out of the mountain gate.' (The student) said: 'The myriad phenomena do not come, and he speaks alone; who does he beckon to ascend the high peak?' The master said: 'Wrongly using words.' Ascending the hall to preach: 'The whole body is eyes, yet it cannot see; the whole body is ears, yet it cannot hear; the whole body is a mouth, yet it cannot speak; the whole body is a mind, yet it cannot discern. Even if the entire earth is understood, without the slightest omission.'
。猶在半途。據令全提。且道如何展演。域中日月縱橫掛。一亙晴空萬古春。紹興五年八月示微恙。趺坐書偈遺眾。投筆而逝。茶毗舌齒不壞。設利五色無數。塔于昭覺寺之側。謚真覺禪師。
舒州龍門清遠佛眼禪師
臨邛李氏子。嚴正寡言。十四圓具。后因讀法華經。至是法非思量分別之所能解。持以問講師。講師莫能答。師嘆曰。義學名相。非所以了生死大事。遂卷衣南遊。造舒州太平演禪師法席。因丐于廬州。偶仆地煩懣間。聞二人交相惡罵。諫者曰。你猶是煩惱在。師于言下有省。及歸。凡有所問。演即曰。我不如你。你自會得好。或曰。我不會。我不如你。師愈疑。遂咨決于元禮首座。禮乃以手引師之耳。繞爐數匝。且行且語曰。你自會得好。師曰。有冀開發。乃爾相戲耶。禮曰。你他后悟去。方知今日曲折耳。太平將遷海會。師慨然曰。我持缽方歸。復參隨往一荒院。安能究決己事耶。遂作偈告辭。之蔣山坐夏。邂逅靈源禪師。日益厚善。從容言話間。師曰。比見都下一尊宿。語句似有緣。靈源曰。演公天下第一等宗師。何故舍而事遠遊。所謂有緣者。蓋知解之師。與公初心相應耳。師從所勉。徑趨海會。後命典謁。適寒夜孤坐。撥爐見火一豆許。恍然自喜曰。深深撥有些子。平生事只如此
【現代漢語翻譯】 現代漢語譯本： 還在半路上。按照命令全部提起來。且說如何展現演繹。域中日月縱橫高掛，一成不變的晴空萬古長春。紹興五年（1135年）八月，示現輕微的疾病，結跏趺坐書寫偈語留給眾人，投筆而逝。火化后舌頭和牙齒沒有損壞，舍利五顏六色，數量無數，在昭覺寺旁邊建塔供奉。謚號為真覺禪師。
舒州龍門清遠佛眼禪師
是臨邛李家的兒子，莊重嚴肅，沉默寡言。十四歲時受具足戒。後來因為讀《法華經》，讀到『是法非思量分別之所能解』，拿著經文去問講師，講師不能解答。禪師嘆息說：『義學名相，不是了生死大事的方法。』於是收拾行裝向南遊歷，拜訪舒州太平演禪師的法座。因為在廬州乞討，偶然跌倒在地，心中煩悶，聽到兩個人互相惡語謾罵，勸架的人說：『你還是煩惱纏身啊。』禪師聽了這話，心中有所領悟。等到回去后，凡是有所提問，演禪師就說：『我不如你，你自己會得更好。』或者說：『我不會。我不如你。』禪師更加疑惑。於是向元禮首座請教，元禮就用手拉著禪師的耳朵，繞著火爐走了幾圈，邊走邊說：『你自己會得更好。』禪師說：『希望您能啓發我，難道是在戲弄我嗎？』元禮說：『你以後開悟了，才知道今天我這樣做的用意。』太平禪師將要遷往海會寺，禪師感慨地說：『我拿著缽才回來，又要跟隨前往一個荒涼的寺院，怎麼能徹底解決自己的事情呢？』於是作偈告辭，前往蔣山安居過夏。在那裡邂逅了靈源禪師，彼此情誼日漸深厚。在從容的談話中，禪師說：『近來見到都城裡一位尊宿，他的言語似乎與我有緣。』靈源禪師說：『演公是天下第一等的宗師，為什麼捨棄他而遠遊呢？所謂有緣的人，大概是知解之師，與你最初的心意相應罷了。』禪師聽從了他的勸勉，直接前往海會寺。後來被任命為典謁。恰逢寒冷的夜晚獨自靜坐，撥弄爐灰，看到一丁點火星，忽然高興地說：『深深撥弄，有些東西出來了，我一生的事情，只不過如此而已。』
【English Translation】 English version: Still halfway there. According to the command, bring it all up. And how to unfold and perform it? The sun and moon hang vertically and horizontally in the realm, an unchanging clear sky, and eternal spring. In the eighth month of Shaoxing fifth year (1135 AD), he showed slight illness, sat in the lotus position, wrote a verse for the assembly, and passed away after dropping his pen. After cremation, his tongue and teeth remained intact, and there were countless five-colored sariras. A pagoda was built next to Zhaojue Temple to enshrine them. He was posthumously named Zen Master Zhenjue.
Zen Master Foyan Qingyuan of Longmen, Shuzhou
He was a son of the Li family of Linqiong, solemn and taciturn. He received full ordination at the age of fourteen. Later, because he read the Lotus Sutra and came to the passage 'This Dharma cannot be understood by thought or discrimination,' he took the sutra to ask the lecturer, but the lecturer could not answer. The Zen master sighed, 'Scholasticism and terminology are not the way to resolve the great matter of birth and death.' So he packed his bags and traveled south, visiting the Dharma seat of Zen Master Taiping Yan of Shuzhou. Because he was begging in Luzhou, he accidentally fell to the ground and felt vexed. He heard two people cursing each other, and the peacemaker said, 'You are still afflicted by煩惱 (kleshas, afflictions).' Upon hearing these words, the Zen master had some understanding. When he returned, whenever he asked a question, Zen Master Yan would say, 'I am not as good as you; you will understand it better yourself.' Or he would say, 'I don't understand; I am not as good as you.' The Zen master became even more puzzled. So he consulted the head seat, Yuanli, who took the Zen master's ear and walked around the stove several times, saying as he walked, 'You will understand it better yourself.' The Zen master said, 'I hope you can enlighten me; are you teasing me?' Yuanli said, 'When you are enlightened in the future, you will know the meaning of what I did today.' When Zen Master Taiping was about to move to Haihui Temple, the Zen master said with emotion, 'I have just returned with my bowl, and now I have to follow you to a desolate temple. How can I thoroughly resolve my own affairs?' So he composed a verse to bid farewell and went to Jiangshan to spend the summer retreat. There he met Zen Master Lingyuan, and their friendship grew deeper day by day. In a leisurely conversation, the Zen master said, 'Recently, I saw a venerable monk in the capital whose words seemed to resonate with me.' Zen Master Lingyuan said, 'Master Yan is the foremost teacher in the world. Why abandon him and travel far away? The so-called person with whom you have緣 (yuan, affinity) is probably a teacher of intellectual understanding, who corresponds to your initial intentions.' The Zen master followed his advice and went directly to Haihui Temple. Later, he was appointed as the attendant. It happened to be a cold night when he was sitting alone, stirring the ashes in the stove, and he saw a tiny spark of fire. Suddenly, he happily said, 'Stirring deeply, something has come out. My whole life is just like this.'
。遽起閱幾上傳燈錄。至破灶墮因緣。忽大悟。作偈曰。刀刀林鳥啼。披衣終夜坐。撥火悟平生。窮神歸破墮。事皎人自迷。曲淡誰能和。念之永不忘。門開少人過。圓悟因詣其寮。舉青林搬土話驗之。且謂古今無人出得。你如何會。師曰。有甚難。悟曰。祇如他道。鐵輪天子寰中旨。意作么生。師曰。我道帝釋宮中放赦書。悟退語人曰。且喜遠兄便有活人句也。自是隱居四面大中庵。屬天下一新崇寧萬壽寺。舒守王公渙之。命師開法。次補龍門。道望尤振。后遷和之褒禪。樞密鄧公洵武。奏賜師號紫衣。上堂。臺山路上過客全稀。破灶堂前感恩無地。雪埋庭柏。冰鎖偃溪。雖在南方火爐頭。不入他家齏甕里。看看。臘月三十日。便是孟春猶寒。你等諸人各須努力向前。切忌自生退屈。
錦江禪燈卷第五 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第六
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第十五世
五祖演法嗣
彭州大隨南堂元靜禪師
閬之玉山大儒趙公約仲之子。十歲病甚。每禱之感異夢。舍令出家。師于成都大慈寶生院宗裔。元祐三年。通經得度。留講聚有年。而南下。首參永安恩禪師。于臨濟三頓棒
【現代漢語翻譯】 現代漢語譯本：於是立刻起身翻閱幾上傳燈錄，看到破灶墮的因緣，忽然大悟。作偈說：『刀刀林中鳥兒啼鳴，披著袈裟整夜靜坐。撥開爐火領悟平生，窮究玄妙歸於破墮。事理明白人卻自迷，清淡曲調誰能唱和？念茲在茲永不相忘，門庭洞開少人經過。』圓悟因此到他的寮房，舉青林搬土的話來驗證他，並且說古今無人能夠超出這個境界，你是如何領會的？禪師說：『有什麼難的？』圓悟說：『就如他所說，『鐵輪天子寰中旨』，意作么生？』禪師說：『我道帝釋宮中放赦書。』圓悟退下後告訴別人說：『可喜遠兄便有活人句也。』從此隱居在四面大中庵。適逢天下重新修建崇寧萬壽寺（1102-1106年），舒州太守王公渙之，命令禪師開堂說法，之後補任龍門住持，道望更加顯赫。後來遷往和州的褒禪寺，樞密使鄧公洵武，上奏朝廷賜予禪師紫衣。上堂說法：『臺山路上過客稀少，破灶堂前感恩無地。雪埋庭院中的柏樹，冰封偃溪。雖然身在南方的火爐旁，卻不落入別人家的鹹菜罈子里。看看，臘月三十日，便是孟春仍然寒冷。你們這些人各自須努力向前，切忌自己產生退縮。』
錦江禪燈卷第五 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第六
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第十五世
五祖演法嗣
彭州大隨南堂元靜禪師
閬中玉山大儒趙公約仲的兒子。十歲時病得很重，每次祈禱都能感應到奇異的夢境，於是捨身出家。禪師在成都大慈寶生院跟隨宗裔，元祐三年（1088年）通經得度，留在那裡講經多年，之後南下，首先參訪永安恩禪師，在臨濟宗受到三次棒喝。
【English Translation】 English version: Thereupon, he immediately got up and read through several volumes of the 'Transmission of the Lamp', and upon encountering the story of 'Broken Stove Tuo', he suddenly attained great enlightenment. He composed a verse saying: 'Knives, knives, birds cry in the forest, I sit in my robe throughout the night. Stirring the fire, I realize my life's purpose, Exhausting the mysteries, I return to Broken Tuo. Matters are clear, yet people are deluded, A simple tune, who can harmonize with it? Remembering it forever, The door is open, but few pass through.' Yuanwu (a Zen master) therefore went to his room, using the story of Qinglin moving earth to test him, and said that no one in ancient or modern times could surpass this state, how did you come to understand it? The Zen master said: 'What's so difficult?' Yuanwu said: 'Just as he said, 'The iron-wheeled monarch's decree throughout the realm', what does it mean?' The Zen master said: 'I say it's an amnesty issued from the palace of Emperor Shitian (Indra).' Yuanwu retreated and told others, 'Fortunately, Brother Yuan already has a living phrase.' From then on, he lived in seclusion in the Damei Zhong'an hermitage. Coinciding with the nationwide reconstruction of Chongning Wanshou Temple (1102-1106), Prefect Wang Gong Huanzhi of Shuzhou ordered the Zen master to open the Dharma hall and preach. Later, he was appointed abbot of Longmen Temple, and his reputation grew even more. Later, he moved to Baochan Temple in Hezhou, and Privy Councilor Deng Gong Xunwu petitioned the court to bestow upon the Zen master a purple robe. He ascended the hall and said: 'On the road to Mount Tai, few travelers pass by, Before the Broken Stove Hall, there is no place to express gratitude. Snow buries the cypress trees in the courtyard, Ice locks Yanxi Creek. Although I am by the fire in the south, I do not fall into other people's pickle jars. Look, the thirtieth day of the twelfth month is still as cold as early spring. All of you must strive forward, and be careful not to retreat yourselves.'
Jinjiang Zen Lamp, Volume 5 卍 New Continued Collection, Volume 85, No. 1590, Jinjiang Zen Lamp
Jinjiang Zen Lamp, Volume 6
Compiled by Zhaojue Zhangxue Tongzui
Revised by Shaoxing Huan'an Hu Shengyou
Fifteenth Generation from Dajian
Dharma Successor of Wuzu Yan
Zen Master Yuanjing of Nanyang Hall, Dasui Temple, Pengzhou
The son of Zhao Gong Yuezhong, a great Confucian scholar of Yushan in Langzhong. He was very ill at the age of ten, and every time he prayed, he felt strange dreams, so he gave up his life to become a monk. The Zen master followed Zongyi at the Dacibaosheng Temple in Chengdu. In the third year of Yuanyou (1088), he became a monk after mastering the scriptures. He stayed there to lecture for many years, and then went south, first visiting Zen Master En of Yong'an Temple, and received three blows from the Linji sect.
話發明。次依諸名宿。無有當意者。聞五祖機峻欲抑之。遂謁祖。祖乃曰。我此間不比諸方。凡於室中。不要汝進前退後。豎指擎拳。繞禪床。作女人拜。提起坐具。千般伎倆。祇要你一言諦當。便是汝見處。師茫然。退參三載。一日入室罷。祖謂曰。子所下語。已得十分。試更與我說看。師即剖而陳之。祖曰。說亦說得十分。更與我斷看。師隨所問而判之。祖曰。好即好。祇是未曾得老僧說話在。齋后可來祖師塔所。與汝一一按過始得。及至。祖便以即心即佛。非心非佛。睦州擔板漢。南泉斬貓兒。趙州狗子無佛性有佛性之語。編辟之。其所對了無凝滯。至子。胡狗話。祖遽轉面曰不是。師曰。不是卻如何。祖曰。此不是。則和前面皆不是。師曰。望和尚慈悲指示。祖曰。看他道。子胡有一狗。上取人頭。中取人腰。下取人腳。入門者好看。才見僧入門。便道看狗。向子胡道看狗處。下一轉語。教子胡結舌。老僧鈐口。便是你了當處。次日入室。師默啟其說。祖笑曰。不道你不是千了百當底人。此語祇似先師下底語。師曰。某何人得似端和尚。祖曰。不然。老僧雖承嗣他。謂他語拙。蓋祇用遠錄公手段接人故也。如老僧共遠錄公。便與百丈黃檗南泉趙州輩。把手共行。才見語拙。即不堪。師以為不然。乃曳杖渡江。
{ "translations": [ "現代漢語譯本：", "（慧開）禪師探求佛法真理，但沒有發明出自己的獨特見解。後來，他依從各位名宿學習，但沒有符合心意的。聽說五祖法演禪師的機鋒峻峭，想要壓制他，於是前去拜謁五祖。五祖於是說：『我這裡不同於其他地方，凡是在室內，不要你進前退後，豎起手指，舉起拳頭，繞著禪床，像女人一樣拜，提起坐具，用各種各樣的伎倆。只要你一句話說得真實恰當，那就是你的見地。』慧開禪師茫然不知所措，退回去參禪三年。一天，入室完畢，五祖說：『你所說的話，已經得到十分。試著再和我說說看。』慧開禪師立即剖析陳述自己的見解。五祖說：『說也說得十分，再給我判斷看看。』慧開禪師隨著五祖的提問而一一判斷。五祖說：『好是好，只是沒有得到老僧說話的真意。齋飯後可以來祖師塔那裡，我為你一一考察過才行。』", "到了祖師塔，五祖便用『即心即佛』（指禪宗的一種觀點，認為人的本心就是佛），『非心非佛』（指對『即心即佛』的否定，認為心和佛都不是絕對的），『睦州擔板漢』（指睦州陳尊宿，以其獨特的教學方式著稱），『南泉斬貓兒』（指南泉普愿禪師斬貓的公案），『趙州狗子無佛性有佛性』（指趙州從諗禪師關於狗是否有佛性的著名公案）等語句，一一駁斥慧開禪師的見解，慧開禪師的回答沒有絲毫的凝滯。直到『子，胡狗話』（指一句難以理解的禪語），五祖突然轉過臉說『不是』。慧開禪師說：『不是，那又該如何？』五祖說：『這個不是，那麼前面的都不是。』慧開禪師說：『希望和尚慈悲指示。』五祖說：『你看他道，子胡有一狗，上取人頭，中取人腰，下取人腳。入門者好看。才見僧入門，便道看狗。向子胡道看狗處，下一轉語，教子胡結舌，老僧鈐口，便是你了當處。』", "第二天入室，慧開禪師默默地陳述了他的理解。五祖笑著說：『不說你不是一個千了百當的人。這句話就像先師（指五祖法演禪師的老師）所說的話。』慧開禪師說：『我何德何能可以像端和尚（指圓悟克勤禪師，是五祖法演禪師的另一位著名弟子）？』五祖說：『不是這樣的。老僧雖然繼承了他的衣缽，卻認為他說話笨拙，大概只是用遠錄公（指楊岐方會禪師，以其機鋒峻峭著稱）的手段接引人罷了。如果老僧和遠錄公在一起，便可以和百丈（指百丈懷海禪師），黃檗（指黃檗希運禪師），南泉（指南泉普愿禪師），趙州（指趙州從諗禪師）等人，攜手同行。一旦說話笨拙，就不行了。』慧開禪師不以為然，於是拄著枴杖渡江而去。", "english_translations": [ "English version:", "Zen Master Huikai sought the truth of Dharma but did not invent his own unique insights. Later, he followed various renowned monks to learn, but none suited his mind. Hearing that Zen Master Wuzu Fayan's (1024-1104) [五祖法演] (Fifth Patriarch Fayan) style was sharp and wanted to suppress him, he went to visit Wuzu. Wuzu then said, 'This place of mine is different from other places. In this room, I don't want you to advance or retreat, raise your fingers, clench your fists, circle the Zen bed, bow like a woman, pick up the sitting mat, or use all sorts of tricks. Just say one word that is true and appropriate, and that will be your insight.' Zen Master Huikai was at a loss and retreated to practice Zen for three years. One day, after entering the room, Wuzu said, 'What you have said has already reached ten points. Try to tell me again.' Zen Master Huikai immediately analyzed and stated his views. Wuzu said, 'Saying it is also saying it to ten points, judge it for me again.' Zen Master Huikai judged each question as Wuzu asked. Wuzu said, 'Good is good, but you have not yet grasped the true meaning of the old monk's words. After the vegetarian meal, you can come to the Ancestral Master's Pagoda, and I will examine you one by one.'", "When he arrived at the Ancestral Master's Pagoda, Wuzu used phrases such as 'Mind is Buddha' [即心即佛] (a Zen view that one's inherent mind is Buddha), 'Neither Mind nor Buddha' [非心非佛] (a negation of 'Mind is Buddha,' arguing that neither mind nor Buddha is absolute), 'Muzhou Carrying Board Man' [睦州擔板漢] (referring to Chen Zunsu of Muzhou, known for his unique teaching style), 'Nanquan Cuts the Cat' [南泉斬貓兒] (referring to the koan of Zen Master Nanquan Puyuan cutting a cat), 'Zhao Zhou's Dog Has No Buddha-nature or Has Buddha-nature' [趙州狗子無佛性有佛性] (referring to Zen Master Zhao Zhou Congshen's famous koan about whether a dog has Buddha-nature) to refute Zen Master Huikai's views one by one. Zen Master Huikai's answers had no hesitation. Until 'Zi, Hu dog talk' [子，胡狗話] (referring to a difficult-to-understand Zen phrase), Wuzu suddenly turned his face and said, 'No.' Zen Master Huikai said, 'If it is not, then what should it be?' Wuzu said, 'This is not, then all the previous ones are not.' Zen Master Huikai said, 'I hope the abbot will compassionately instruct me.' Wuzu said, 'Look at what he says, Zi Hu has a dog, taking people's heads above, taking people's waists in the middle, and taking people's feet below. Those who enter the door should look carefully. As soon as they see a monk entering the door, they say, 'Look at the dog.' To Zi Hu's saying 'Look at the dog,' add a turning phrase to make Zi Hu speechless and the old monk shut his mouth, and that will be your understanding.'", "The next day, when he entered the room, Zen Master Huikai silently stated his understanding. Wuzu smiled and said, 'It is not to say that you are not a person who understands everything thoroughly. This sentence is like what the former teacher (referring to Zen Master Wuzu Fayan's teacher) said.' Zen Master Huikai said, 'Who am I to be like Monk Duan (referring to Zen Master Yuanwu Keqin, another famous disciple of Zen Master Wuzu Fayan)?' Wuzu said, 'It is not like that. Although the old monk inherited his mantle, he thinks he speaks clumsily, probably just using the means of Yuanlu Gong (referring to Zen Master Yangqi Fanghui, known for his sharp style) to receive people. If the old monk and Yuanlu Gong were together, they could walk hand in hand with Baizhang [百丈] (Zen Master Baizhang Huaihai), Huangbo [黃檗] (Zen Master Huangbo Xiyun), Nanquan [南泉] (Zen Master Nanquan Puyuan), Zhao Zhou [趙州] (Zen Master Zhao Zhou Congshen), and others. Once the speech is clumsy, it will not work.' Zen Master Huikai did not think so, so he crossed the river with his staff." ] }
適大水泛漲。因留四祖。儕輩挽其歸。又二年。祖方許可。嘗商略古今次。執師手曰。得汝說須是我舉。得汝舉須是我說。而今而後。佛祖秘要。諸方關鍵。無逃子掌握矣。遂創南堂以居之。於是名冠寰海。成都帥席公旦。請開法嘉祐。未幾徙昭覺。遷能仁。及大隨。上堂。君王了了。將帥惺惺。一回得勝。六國平寧。上堂。舉臨濟參黃檗之語。白雲端和尚頌云。一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。有意氣時添意氣。不風流處也風流。師曰。大隨即不然。行年七十老躘踵。眼目精明耳不聾。忽地有人欺負我。一拳打倒過關東。上堂。問答已乃曰。有祖已來。時人錯會。祇將言句以為禪道。殊不知。道本無體。因體而得名。道本無名。因名而立號。祇如適來上座。才恁么出來。便恁么歸眾。且道具眼不具眼。若道具眼。才恁么出來。眼在恁么處。若道不具眼。爭合便恁么去。諸仁者。於此見得倜儻分明。則知二祖禮拜依位而立。真得其髓。祇者些子。是三世諸佛命根。六代祖師命脈。天下老和尚安身立命處。雖然如是。須是親到始得。
漢洲無為宗泰禪師
涪城人。自出關。遍游叢社。至五祖。告香日。祖舉趙州洗缽盂話俾參。洎入室。舉此話問師。你道趙州向伊道甚麼。者僧便悟去。師曰。洗缽盂去聻。
【現代漢語翻譯】 現代漢語譯本： 適逢大水氾濫，因此（四祖）留住了（宗泰禪師）。同伴們勸他回去，又過了兩年，四祖才允許。（宗泰禪師）曾經與（四祖）商討古今之事，（四祖）握著（宗泰禪師）的手說：『你能說出來，必須由我來肯定；我能肯定，必須由你來說出來。從今以後，佛祖的秘密精要，各處的關鍵，都逃不出你的掌握了。』於是（四祖）建立南堂來讓他居住。因此（宗泰禪師）名聲響徹天下。成都的統帥席公旦，請（宗泰禪師）到嘉祐（1056-1063）開法，不久后遷到昭覺寺，又遷到能仁寺，以及大隨寺。上堂時說：『君王明白了，將帥清醒了，一次獲得勝利，六國就太平安寧了。』上堂時，舉了臨濟（禪師）參訪黃檗（禪師）的話，白雲端和尚頌揚說：『一拳打倒黃鶴樓，一腳踢翻鸚鵡洲。有氣概時更添氣概，不風流處也風流。』（宗泰禪師）說：『大隨我卻不這樣認為，七十歲了老態龍鍾，眼目精明耳朵不聾。忽然有人欺負我，一拳打倒過關東。』上堂，問答完畢后說：『自從有祖師以來，世人錯誤理解，只把言語語句當作禪道。殊不知，道本來沒有本體，因為有了本體才有了名稱；道本來沒有名稱，因為有了名稱才有了稱號。就像剛才這位上座，才這樣出來，就又這樣回到大眾中。且說他具有慧眼還是不具慧眼？如果說他具有慧眼，剛才這樣出來，慧眼在哪裡？如果說他不具慧眼，怎麼又這樣回去？各位仁者，如果能在此處看得透徹分明，就知道二祖慧可禮拜后依位而立，真正得到了（達摩）的精髓。就是這些，是三世諸佛的命根，六代祖師的命脈，天下老和尚安身立命的地方。雖然是這樣，必須親自到達才能明白。』
漢洲無為宗泰禪師
涪城人。自從出關后，遍游各處叢林寺院。到五祖寺時，在告香日，五祖舉趙州洗缽盂的話讓他參悟。等到入室時，五祖舉這個話問（宗泰禪師）：『你說趙州向那僧人說了什麼，那僧人就悟道了？』（宗泰禪師）說：『洗缽盂去吧！』
【English Translation】 English version: At that time, there was a great flood. Therefore, (the Fourth Patriarch) kept (Zen Master Zongtai). His companions urged him to return, but it was not until two years later that the Fourth Patriarch allowed it. (Zen Master Zongtai) once discussed ancient and modern matters with (the Fourth Patriarch). (The Fourth Patriarch) held (Zen Master Zongtai)'s hand and said, 'If you can speak it, it must be affirmed by me; if I can affirm it, it must be spoken by you. From now on, the secret essentials of the Buddhas and Patriarchs, and the key points of all directions, will not escape your grasp.' Therefore, (the Fourth Patriarch) created the South Hall for him to reside in. As a result, (Zen Master Zongtai)'s reputation resounded throughout the world. Xi Gongdan, the commander of Chengdu, invited (Zen Master Zongtai) to open the Dharma at Jiayou (1056-1063), and soon after, he moved to Zhaojue Temple, then to Nengren Temple, and then to Dasui Temple. During the Dharma talk, he said, 'If the king understands, and the generals are clear-headed, one victory will bring peace to the six states.' During the Dharma talk, he cited Linji's (Linji Yixuan, a famous Chan master) visit to Huangbo (Huangbo Xiyun, Linji's teacher), and the monk Baiyun Duan praised, 'One punch knocks down the Yellow Crane Tower, one kick overturns Parrot Island. When there is spirit, add more spirit; even in places without elegance, there is elegance.' (Zen Master Zongtai) said, 'I, Dasui, do not think so. At seventy years old, I am old and hunched, but my eyes are sharp and my ears are not deaf. If someone suddenly bullies me, I will knock him down with one punch and send him beyond the Guandong region.' During the Dharma talk, after the questions and answers, he said, 'Since the time of the Patriarchs, people have misunderstood, taking words and phrases as the path of Chan. Little do they know that the Dao originally has no substance, and it is through substance that it gets its name; the Dao originally has no name, and it is through name that it gets its title. Just like the senior monk who came out just now, and then returned to the assembly. Does he have the eye of wisdom or not? If he has the eye of wisdom, where is the eye when he came out just now? If he does not have the eye of wisdom, how did he go back like that? All of you, if you can see this clearly, then you will know that the Second Patriarch Huike bowed and stood in his place, truly obtaining the essence (of Bodhidharma). These things are the lifeblood of the Buddhas of the three worlds, the lifeline of the six generations of Patriarchs, and the place where the old monks of the world settle down. Although it is like this, you must arrive there yourself to understand.'
Zen Master Zongtai of Wuwu in Hanzhou
He was from Fucheng. After leaving the pass, he traveled to various monasteries. When he arrived at the Fifth Patriarch's monastery, on the day of announcing the incense, the Fifth Patriarch raised the story of Zhaozhou washing the bowl for him to contemplate. When he entered the room, the Fifth Patriarch raised this story and asked (Zen Master Zongtai), 'What do you say Zhaozhou said to that monk that made him enlightened?' (Zen Master Zongtai) said, 'Go wash the bowl!'
祖曰。你祇知路上事。不知路上滋味。師曰。既知路上事。路上有甚滋味。祖曰。你不知耶。又問。你曾游浙否。師曰未也。祖曰。你未悟在。師自此凡五年不能對。祖一日昇堂顧眾曰。八十翁翁輥繡毬。便下座。師欣然出衆曰。和尚試輥一輥看。祖以手作打仗鼓勢。操蜀音唱綿州巴歌曰。豆子山打瓦鼓。楊平山撒百雨。白雨下取龍女。織得絹二丈五。一半屬羅江。一半屬玄武。師聞大悟。掩祖口曰。祇消唱到者里。祖大笑而歸。師后還蜀。四眾請開法無為。遷正法。上堂。此一大事因緣。自從世尊拈花迦葉微笑。世尊曰。吾有正法眼藏。分付摩訶大迦葉。以後燈燈相續。祖祖相傳。迄至於今。綿綿不墜。直得遍地生花。故號涅槃妙心。亦曰本心。亦曰本性。亦曰本來面目。亦曰第一義諦。亦曰爍迦羅眼。亦曰摩訶大般若。在男曰男。在女曰女。汝等諸仁。但自悟去。者般儘是閑言語。遂拈起拂子曰。會了喚作禪。未悟果然難難難。目前隔個須彌山。悟了易易易。信口道來無不是。僧問。如何是佛。師曰。阿誰教你恁么問。僧擬議。師曰了。
蘄州五祖表自禪師
懷安人。初依祖最久。未有省。時圓悟為座元。師往請益。悟曰。兄有疑處試語我。師遂舉德山小參不答話。問話者三十棒。悟曰。禮拜著。我
【現代漢語翻譯】 現代漢語譯本 祖師說：『你只知道路上的事情，卻不知道路上的滋味。』 禪師說：『既然知道路上的事情，路上有什麼滋味呢？』 祖師說：『你不知道嗎？』又問：『你曾經遊歷過浙江嗎？』 禪師說：『沒有。』 祖師說：『你還沒有領悟啊。』禪師從此以後凡五年都不能回答。 祖師有一天升座說法，環顧眾人說：『八十歲的老翁玩弄繡球。』說完就下座了。 禪師高興地從人群中走出來說：『和尚您試著玩弄一下看看。』 祖師用手做出打仗擊鼓的姿勢，用四川方言唱綿州巴歌說：『豆子山打瓦鼓，楊平山撒百雨，白雨下取龍女，織得絹二丈五，一半屬羅江，一半屬玄武。』 禪師聽了，恍然大悟，摀住祖師的嘴說：『只要唱到這裡就可以了。』 祖師大笑而歸。禪師後來回到四川，四眾弟子請他開法于無為寺，闡揚正法。上堂時說：『這一大事因緣，自從世尊（釋迦牟尼佛）拈花，迦葉（摩訶迦葉）微笑開始。世尊說：『我有正法眼藏，交付給摩訶迦葉。』以後燈燈相續，祖祖相傳，直到今天，綿延不絕，以至於遍地生花，所以號稱涅槃妙心，也叫做本心，也叫做本性，也叫做本來面目，也叫做第一義諦，也叫做爍迦羅眼，也叫做摩訶大般若。在男人身上就叫做男，在女人身上就叫做女。你們各位，只要自己去領悟。這些都是閑話。』 於是拿起拂塵說：『領會了就叫做禪，沒有領悟果然難啊難啊難，眼前隔著一座須彌山（佛教中的聖山）。領悟了就容易啊容易啊容易，隨口說來沒有不是的。』 有僧人問：『什麼是佛？』 禪師說：『誰教你這樣問的？』 僧人猶豫不決。 禪師說：『明白了。』
蘄州五祖表自禪師
懷安人。最初跟隨祖師最久，但沒有領悟。當時圓悟是座元（寺院中職位名），禪師前去請教。圓悟說：『您有什麼疑問，不妨告訴我。』禪師於是舉出德山（唐代禪師）小參時不回答問題，問話的人打三十棒的公案。圓悟說：『禮拜吧，我...』
【English Translation】 English version The Patriarch said, 'You only know the affairs of the road, but you don't know the taste of the road.' The Master said, 'Since I know the affairs of the road, what taste is there on the road?' The Patriarch said, 'Don't you know?' And asked, 'Have you ever traveled to Zhejiang?' The Master said, 'No.' The Patriarch said, 'You have not yet awakened.' From then on, the Master could not answer for five years. One day, the Patriarch ascended the platform and, looking at the crowd, said, 'An eighty-year-old man rolls an embroidered ball.' Then he descended from the seat. The Master happily came out from the crowd and said, 'Venerable Monk, try rolling it and see.' The Patriarch made a gesture of drumming for battle with his hands, and sang a Mianzhou Ba song in the Sichuan dialect, saying, 'Douzi Mountain beats the tile drum, Yangping Mountain scatters a hundred rains, the white rain descends to take the Dragon Girl, who weaves a silk of two zhang and five chi, half belongs to Luojiang, half belongs to Xuanwu.' Upon hearing this, the Master had a great enlightenment, covered the Patriarch's mouth and said, 'It is enough to sing to here.' The Patriarch laughed and returned. Later, the Master returned to Sichuan, and the fourfold assembly invited him to open the Dharma at Wuwu Temple and propagate the True Dharma. Ascending the platform, he said, 'This great matter of cause and condition, since the World-Honored One (Shakyamuni Buddha) held up a flower and Kashyapa (Mahakashyapa) smiled. The World-Honored One said, 'I have the Treasury of the True Dharma Eye, which I entrust to Mahakashyapa.' Thereafter, lamp is passed to lamp, and patriarch is passed to patriarch, until today, continuously without ceasing, so that flowers bloom everywhere, therefore it is called the Wondrous Mind of Nirvana, also called the Original Mind, also called the Original Nature, also called the Original Face, also called the First Principle, also called the Shokara Eye, also called the Maha Prajna. In a man it is called man, in a woman it is called woman. All of you, just awaken yourselves. All of this is idle talk.' Then, picking up the whisk, he said, 'Understanding is called Chan, not understanding is indeed difficult, difficult, difficult, a Mount Sumeru (holy mountain in Buddhism) separates you from what is before your eyes. Understanding is easy, easy, easy, whatever you say is not wrong.' A monk asked, 'What is Buddha?' The Master said, 'Who taught you to ask like that?' The monk hesitated. The Master said, 'Understood.'
Chan Master Biaozhi of the Fifth Patriarch of Qizhou
A native of Huaian. He initially followed the Patriarch for the longest time, but did not attain enlightenment. At that time, Yuanwu was the Zuo Yuan (a position in the monastery). The Master went to ask for instruction. Yuanwu said, 'If you have any doubts, try telling me.' The Master then cited the case of Deshan (a Chan master of the Tang Dynasty) not answering questions during small gatherings, and striking those who asked questions thirty times. Yuanwu said, 'Bow down, I...'
作得你師。舉話尚不會。師作禮竟。悟令再舉前話。師曰。德山小參不答話。悟掩其口曰。但恁么看。師出揚聲曰。屈屈。豈有公案祇教人看一句底道理。有僧謂師曰。兄不可如此說。首座須有方便。因靜坐體究及旬。頓釋所疑。詣悟禮謝。悟曰。兄始知吾不汝欺。又詣方丈。祖迎笑。自爾日深玄奧。祖將歸寂。遺言郡守。守命嗣其席。衲子四至不可遏。師榜侍者門曰。東山有三句。若人道得即掛搭。衲子皆披靡。一日有僧。𢹂坐具徑造丈室。謂師曰。某甲道不得。祇要掛搭。師大喜。呼維那。于明牕下安排。上堂。世尊拈花。迦葉微笑。時人祇知拈花微笑。要且不識世尊。僧問。如何是祖師西來意。師曰。荊棘林中舞柘枝。曰如何是佛。師曰。新生孩子擲金盆。
蘄州龍華道初禪師
梓州馬氏子。為祖侍者有年。住龍華日。上堂曰。雞見便鬥。犬見便咬。殿上鴟吻終日相對。為甚麼卻不瞋。便下座。師機辯峻捷。門人罔知造詣。一日謂眾曰。昨日離城市。白雲空往還。松風清耳目。端的勝人間。召眾曰。此是先師末後句。有頃脫然而逝。
嘉州九頂清素禪師
本郡郭氏子。于乾明寺剃染。遍扣禪扃。晚謁五祖。聞舉首山答西來意語。倏然契悟。述偈曰。顛倒顛顛倒顛。新婦騎驢阿家牽。便
【現代漢語翻譯】 現代漢語譯本 讓你做你的老師。連說話都不會。老師行完禮后，五祖法演禪師讓其再說一遍之前的話。老師說：『德山（唐代禪師）小參時不回答問題。』五祖法演禪師摀住他的嘴說：『只要這樣看。』老師出去大聲說：『冤枉啊！難道有公案只教人看一句的道理嗎？』有僧人對老師說：『師兄不可如此說，首座（指五祖法演禪師）必有方便。』因此**體究了十天，頓時解開了疑惑，去五祖法演禪師那裡禮拜感謝。五祖法演禪師說：『你現在才知道我沒有欺騙你。』又去方丈室，五祖法演禪師笑著迎接。從此以後，老師的理解日益深刻玄奧。五祖法演禪師將要圓寂時，遺言郡守，郡守命其繼承五祖法演禪師的席位。四方僧人前來參學，不可阻擋。老師在侍者門上貼榜說：『東山（五祖法演禪師的道場）有三句，如果有人說得出來，就可以掛單。』僧人們都感到畏懼退縮。一天，有個僧人帶著坐具直接來到丈室，對老師說：『我道不出來，只是想要掛單。』老師非常高興，叫來維那，在明亮的窗下安排他。上堂時，老師說：『世尊拈花，迦葉微笑。世人只知道拈花微笑，卻不認識世尊。』有僧人問：『如何是祖師西來意？』老師說：『荊棘林中舞柘枝。』問：『如何是佛？』老師說：『新生孩子擲金盆。』
蘄州龍華道初禪師
梓州馬氏人，做過五祖法演禪師的侍者多年。住在龍華寺時，上堂說法：『雞見到就打鬥，狗見到就咬。殿上的鴟吻終日相對，為什麼卻不生氣？』說完便下座。道初禪師機智善辯，門人卻不知道他的造詣。一天，道初禪師對眾人說：『昨日離開城市，白雲在空中往還，松風清爽耳目，確實勝過人間。』召集眾人說：『這是先師（五祖法演禪師）最後一句。』不久便安詳去世。
嘉州九頂清素禪師
本郡郭氏子，在乾明寺剃度出家。廣泛參訪禪宗道場。晚年拜見五祖法演禪師，聽到五祖法演禪師回答西來意的話語，忽然開悟。寫了一首偈：『顛倒顛顛倒顛，新婦騎驢阿家牽。』
【English Translation】 English version He was made your teacher. He doesn't even know how to speak. After the teacher finished the bow, Zen Master Wuzu Fayan asked him to repeat what he had said before. The teacher said, 'Deshan (Zen master of the Tang Dynasty (618-907)) does not answer questions during small gatherings.' Zen Master Wuzu Fayan covered his mouth and said, 'Just look at it this way.' The teacher went out and shouted loudly, 'Injustice! Is there a koan that only teaches people to look at one sentence?' A monk said to the teacher, 'Brother, you can't say that. The head monk (referring to Zen Master Wuzu Fayan) must have a way.' Therefore, he **investigated for ten days and suddenly resolved his doubts. He went to Zen Master Wuzu Fayan to bow and thank him. Zen Master Wuzu Fayan said, 'Now you know I didn't deceive you.' He also went to the abbot's room, and Zen Master Wuzu Fayan greeted him with a smile. From then on, the teacher's understanding became increasingly profound and mysterious. When Zen Master Wuzu Fayan was about to pass away, he left a message to the prefect, who ordered him to succeed Zen Master Wuzu Fayan's position. Monks from all directions came to study, and it was unstoppable. The teacher posted a notice on the attendant's door saying, 'Dongshan (Zen Master Wuzu Fayan's monastery) has three sentences. If anyone can say them, they can stay.' The monks were all frightened and retreated. One day, a monk came directly to the abbot's room with a sitting cloth and said to the teacher, 'I can't say it, I just want to stay.' The teacher was very happy and called the director to arrange him under the bright window. During the Dharma talk, the teacher said, 'The World-Honored One (Sakyamuni Buddha) held up a flower, and Kashyapa (one of the ten principal disciples of the Buddha) smiled. People only know about holding up a flower and smiling, but they don't recognize the World-Honored One.' A monk asked, 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The teacher said, 'Dancing the Zhe branch in the thorn forest.' Asked, 'What is Buddha?' The teacher said, 'A newborn child throws a golden basin.'
Zen Master Daochu of Longhua in Qizhou
He was from the Ma family in Zizhou and served as Zen Master Wuzu Fayan's attendant for many years. When he lived in Longhua Temple, he gave a Dharma talk: 'Chickens fight when they see each other, and dogs bite when they see each other. The Chiwen (mythical animal ornaments on roof ridges) on the palace hall face each other all day long, why aren't they angry?' After speaking, he stepped down from the seat. Zen Master Daochu was witty and eloquent, but his disciples did not know his attainments. One day, Zen Master Daochu said to the crowd, 'Yesterday I left the city, white clouds went back and forth in the sky, the pine breeze refreshed my ears and eyes, it is indeed better than the human world.' He summoned the crowd and said, 'This is the last sentence of the former teacher (Zen Master Wuzu Fayan).' Soon after, he passed away peacefully.
Zen Master Qingsu of Jiuding in Jiaozhou
He was from the Guo family in this county and was ordained at Qianming Temple. He widely visited Zen monasteries. In his later years, he visited Zen Master Wuzu Fayan and suddenly realized enlightenment after hearing Zen Master Wuzu Fayan's answer to the meaning of coming from the West. He wrote a verse: 'Upside down, upside down, upside down, the bride rides a donkey, and the family leads it.'
恁么太無端。回頭不覺布衫穿。祖見乃問。百丈野狐話又作么生。師曰。來說是非者。便是是非人。祖大悅。久之辭歸住清溪。次遷九頂。太守呂公。來瞻大像。問曰。既是大像。因甚麼肩負兩楹。師曰。船上無散工。至閣下睹觀音像。又問。彌勒化境。觀音何來。師曰。家富小兒嬌。守乃禮敬。勤老宿至。師問。舞劍當咽時如何。曰伏惟尚饗。師詬曰。老賊死去。你問我。勤理前話問之。師叉手揖曰。曳破。紹興乙卯四月二十四日。得微疾。書偈遺眾曰。木人備舟。鐵人備馬。丙丁童子穩穩登。喝散白雲歸去也。竟爾趨寂。
大鑒下第十六世
昭覺勤法嗣
潭州大溈佛性法泰禪師
漢州李氏子。僧問。理隨事變。該萬有而一片虛凝。事逐理融。等千差而咸歸實際。如何是理法界。師曰。山河大地。曰如何是事法界。師曰。萬象森羅。曰如何是理事無礙法界。師曰。東西南北。曰如何是事事無礙法界。師曰。上下四維。上堂。推真真無有相。窮妄妄無有形。真妄兩無所有。廓然露出眼睛。眼睛既露。見個甚麼。曉日爍開巖畔雪。朔風吹綻臘梅花。上堂。寶劍拈來便用。豈有遲疑。眉毛剔起便行。更無回互。一切處騰今煥古。一切處截斷羅籠。不犯鋒铓。亦非顧鑒。獨超物外則且置。萬機喪盡
【現代漢語翻譯】 現代漢語譯本 這麼太沒來由。回頭一看，不知不覺已經穿上了布衣。祖師（指禪宗的祖師）看見了就問：『百丈野狐』（指百丈禪師因說法不正，死後墮入野狐身的公案）的話，你又作何解釋？師（指法泰禪師）說：『來說是非者，便是是非人。』祖師聽了非常高興。過了很久，法泰禪師告辭回去，住在清溪。後來又遷到九頂山。太守呂公來瞻仰大佛像，問道：『既然是大佛像，為什麼肩上要扛著兩根柱子？』師說：『船上沒有閑散的工人。』到了閣下觀看觀音像，又問：『彌勒菩薩所化的境界，觀音菩薩從哪裡來？』師說：『家境富裕，小孩子就嬌生慣養。』太守於是禮敬法泰禪師。勤老宿來訪，法泰禪師問：『舞劍正要刺向咽喉時，該怎麼辦？』勤老宿回答說：『伏惟尚饗（意思是希望死者享用祭品）。』法泰禪師斥責說：『老賊，你已經死了，還來問我！』勤老宿重新提起之前的話來問，法泰禪師叉手作揖說：『曳破（意思是扯破了）。』紹興乙卯年（1135年）四月二十四日，法泰禪師得了小病，寫下偈語留給眾人說：『木人準備好了船，鐵人準備好了馬，丙丁童子穩穩地登上船馬，喝散白雲，歸去吧！』說完就圓寂了。
大鑒禪師門下第十六世
昭覺勤禪師的法嗣
潭州大溈佛性法泰禪師
是漢州李氏的兒子。有僧人問：『理隨著事物變化，涵蓋萬有而一片虛空凝定；事隨著理而融合，等同千差萬別而全部歸於實際。什麼是理法界？』師說：『山河大地。』問：『什麼是事法界？』師說：『萬象森羅。』問：『什麼是理事無礙法界？』師說：『東西南北。』問：『什麼是事事無礙法界？』師說：『上下四維。』法泰禪師上堂說法：『推究真，真沒有相；窮盡妄，妄沒有形。真妄兩方面都沒有任何實在的東西，廓然顯露出眼睛。眼睛既然顯露，看見了什麼？曉日的陽光照開了巖石邊的雪，北風吹開了臘月的梅花。』法泰禪師上堂說法：『寶劍拿來就用，哪裡有遲疑？眉毛挑起就走，更沒有迴旋。一切處騰今煥古，一切處截斷羅籠。不觸犯鋒芒，也不是顧影自憐。』獨自超越于萬物之外姑且不論，萬機都喪失殆盡。
【English Translation】 English version How utterly without cause. Turning back, I unknowingly find myself wearing a cloth robe. The Patriarch (referring to the Zen Patriarch) saw this and asked: 'What about the story of Baizhang's Wild Fox?' (referring to the case where Zen Master Baizhang fell into the body of a wild fox after giving incorrect teachings). The Master (referring to Dharma-tai Zen Master) said: 'Those who speak of right and wrong are themselves people of right and wrong.' The Patriarch was greatly pleased. After a long time, Dharma-tai bid farewell and returned to live in Qingxi. Later, he moved to Jiuding Mountain. Governor Lü came to pay respects to the large Buddha statue and asked: 'Since it is a large Buddha statue, why does it carry two pillars on its shoulders?' The Master said: 'There are no idle workers on a boat.' Upon arriving at the pavilion to view the Guanyin (Avalokiteśvara) statue, he further asked: 'Where does Guanyin come from in the transformed realm of Maitreya (the future Buddha)?' The Master said: 'In a wealthy family, the children are spoiled.' The Governor then paid his respects to Dharma-tai Zen Master. When the diligent old monk came to visit, Dharma-tai Zen Master asked: 'What should be done when the sword is about to pierce the throat?' The diligent old monk replied: 'Fú wéi shàng xiǎng (meaning 'Hoping that the deceased will enjoy the offerings').' Dharma-tai Zen Master scolded: 'Old thief, you are already dead, yet you still ask me!' The diligent old monk brought up the previous question again. Dharma-tai Zen Master crossed his hands and bowed, saying: 'Yè pò (meaning 'torn apart').' On the twenty-fourth day of the fourth month of the Shaoxing Yimao year (1135 AD), Dharma-tai Zen Master contracted a minor illness and wrote a verse for the assembly, saying: 'The wooden man has prepared the boat, the iron man has prepared the horse, the Bingding children steadily board. Scatter the white clouds and return!' Then he passed away peacefully.
The sixteenth generation under Great Master Dajian
Dharma heir of Zen Master Zhaojue Qin
Dharma-tai Zen Master of Buddha-nature of Dawei in Tanzhou
Was the son of the Li family of Hanzhou. A monk asked: 'Principle follows the changes of things, encompassing all existence while being a single, empty, and still concentration; phenomena follow principle and merge, equaling thousands of differences while all returning to reality. What is the Dharma realm of principle?' The Master said: 'Mountains, rivers, and the great earth.' Asked: 'What is the Dharma realm of phenomena?' The Master said: 'The myriad phenomena in their vast array.' Asked: 'What is the Dharma realm of non-obstruction between principle and phenomena?' The Master said: 'East, west, south, and north.' Asked: 'What is the Dharma realm of non-obstruction between phenomena and phenomena?' The Master said: 'Up, down, and the four cardinal directions.' Dharma-tai Zen Master ascended the hall and gave a Dharma talk: 'Investigating the true, the true has no form; exhausting the false, the false has no shape. Both the true and the false have nothing substantial, clearly revealing the eyes. Since the eyes are revealed, what is seen? The sunlight of dawn shines open the snow beside the rocks, the north wind blows open the plum blossoms of the twelfth month.' Dharma-tai Zen Master ascended the hall and gave a Dharma talk: 'The precious sword is used as soon as it is taken, where is there hesitation? The eyebrows are raised and one proceeds, there is no turning back. Everywhere, it transcends the past and illuminates the present; everywhere, it cuts off the net. Without touching the sharp edge, nor being self-absorbed.' Setting aside the matter of transcending all things, all functions are completely lost.
時如何。八月秋何處熱。上堂。涅槃無異路。方便有多門。拈起拄杖曰。看看。山僧拄杖子。一口吸盡西江水。東海鯉魚𨁝跳上三十三天。帝釋忿怒。把須彌山一摑粉碎。堅牢地神合掌讚歎曰。諦觀法王法。法王法如是。以拄杖擊禪床下座。上堂。達得人空法空。未稱祖佛家風。體得全用全照。亦非衲僧要妙。直須打破牢關。識取向上一竅。如何是向上一竅。春寒料峭。凍殺年少。上堂。今朝正月已半。是處燈火繚亂。滿城羅綺駢闐。互動往來遊玩。文殊走入鬧籃中。普賢端坐高樓看。且道觀音在甚麼處。震天椎畫鼓。聒地奏笙歌。上堂。渺渺邈邈。十方該括。坦坦蕩蕩。絕形絕相。目欲視而睛枯。口欲談而詞喪。文殊普賢全無伎倆。臨濟德山不妨提唱。龜吞陜府鐵牛。蛇咬嘉州大像。嚇得東海鯉魚。直至如今肚脹嘻。
臨安府靈隱慧遠佛海禪師
眉山彭氏子。年十三。從藥師院宗辯為僧。詣大慈聽習。棄依靈巖徽禪師。微有省。會圓悟復領昭覺。師即之。聞悟普說。舉龐居士問馬祖。不與萬法為侶因緣。師忽頓悟。仆于眾。眾掖之。師乃曰。吾夢覺矣。至夜小參。師出問曰。凈裸裸空無一物。赤骨力貧無一錢。戶破家亡。乞師賑濟。悟曰。七珍八寶一時拏。師曰。禍不入慎家之門。悟曰。機不離位。墮
【現代漢語翻譯】 現代漢語譯本 時如何。（指什麼時節？）八月秋何處熱。（八月秋天哪裡還熱呢？）上堂。（禪師登上法座說法） 涅槃（Nirvana，佛教用語，指解脫生死輪迴的境界）無異路，方便有多門。（證得涅槃的道路沒有不同，只是達到涅槃的方法有很多。）拈起拄杖曰。（禪師拿起拄杖說）看看。（你們看看）山僧拄杖子，一口吸盡西江水。（老僧的這根拄杖，一口就能吸乾西江的水。）東海鯉魚𨁝跳上三十三天。（東海的鯉魚跳躍著上了三十三天。）帝釋（Indra，佛教護法神）忿怒，把須彌山（Mount Sumeru，佛教中的聖山）一摑粉碎。（帝釋天憤怒了，一巴掌把須彌山打得粉碎。）堅牢地神（Prithvi，佛教護法神）合掌讚歎曰。（堅牢地神合掌讚歎說）諦觀法王法，法王法如是。（仔細觀察佛法的真諦，佛法的真諦就是這樣。）以拄杖擊禪床下座。（禪師用拄杖敲擊禪床，然後走下法座。）上堂。（禪師登上法座說法） 達得人空法空，未稱祖佛家風。（即使達到了人空和法空的境界，還不能說是繼承了祖師的家風。）體得全用全照，亦非衲僧要妙。（即使體會到了全體的妙用和完全的照見，也不是衲僧所追求的精妙之處。）直須打破牢關，識取向上一竅。（必須打破一切束縛，認識那更上一層的竅門。）如何是向上一竅。（什麼是更上一層的竅門？）春寒料峭，凍殺年少。（春天的寒冷還很厲害，足以凍死年輕人。）上堂。（禪師登上法座說法） 今朝正月已半，是處燈火繚亂。（今天正月已經過了一半，到處都是燈火繚亂。）滿城羅綺駢闐，互動往來遊玩。（滿城都是穿著華麗衣服的人，擁擠地來來往往遊玩。）文殊（Manjusri，佛教菩薩，代表智慧）走入鬧籃中，普賢（Samantabhadra，佛教菩薩，代表行愿）端坐高樓看。（文殊菩薩走入熱鬧的人群中，普賢菩薩端坐在高樓上觀看。）且道觀音（Avalokiteshvara，佛教菩薩，代表慈悲）在甚麼處。（那麼觀音菩薩在哪裡呢？）震天椎畫鼓，聒地奏笙歌。（震天動地的敲打著彩繪的鼓，喧鬧的演奏著笙歌。）上堂。（禪師登上法座說法） 渺渺邈邈，十方該括。（深遠而不可測，涵蓋了十方世界。）坦坦蕩蕩，絕形絕相。（平坦而開闊，超越了所有的形狀和相貌。）目欲視而睛枯，口欲談而詞喪。（眼睛想要看卻視力衰竭，嘴巴想要說卻詞語匱乏。）文殊普賢全無伎倆，臨濟（Linji，禪宗大師）德山（Deshan，禪宗大師）不妨提唱。（文殊菩薩和普賢菩薩都無計可施，臨濟禪師和德山禪師不妨出來提倡。）龜吞陜府鐵牛，蛇咬嘉州大像。（烏龜吞下了陜府的鐵牛，蛇咬了嘉州的大象。）嚇得東海鯉魚，直至如今肚脹嘻。（嚇得東海的鯉魚，直到現在肚子還脹得難受。） 臨安府靈隱慧遠佛海禪師 眉山彭氏子。年十三。從藥師院宗辯為僧。詣大慈聽習。棄依靈巖徽禪師。微有省。會圓悟復領昭覺。師即之。聞悟普說。舉龐居士問馬祖。不與萬法為侶因緣。師忽頓悟。仆于眾。眾掖之。師乃曰。吾夢覺矣。至夜小參。師出問曰。凈裸裸空無一物。赤骨力貧無一錢。戶破家亡。乞師賑濟。悟曰。七珍八寶一時拏。師曰。禍不入慎家之門。悟曰。機不離位。墮
【English Translation】 English version What is the time like? Where is it hot in the eighth month of autumn? (Ascending the hall). Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) has no different paths, but there are many expedient means. (There are no different paths to attaining Nirvana, but there are many methods to reach it.) Picking up the staff, he said: Look, look. (The Zen master picked up his staff and said: Look, look.) This old monk's staff can swallow all the water of the West River in one gulp. The carp of the East Sea leaped up to the thirty-third heaven. Indra (Indra, a Buddhist protector deity) was furious and smashed Mount Sumeru (Mount Sumeru, a sacred mountain in Buddhism) with one slap. Prithvi (Prithvi, a Buddhist protector deity) put his palms together and praised: Observe the Dharma King's Dharma, the Dharma King's Dharma is like this. (Observe the truth of the Buddha's teachings, the truth of the Buddha's teachings is like this.) He struck the Zen bed with his staff and descended from the seat. (The Zen master struck the Zen bed with his staff and then stepped down from the seat.) (Ascending the hall). Attaining emptiness of self and emptiness of Dharma is not yet worthy of the ancestral Buddha's family style. (Even if one attains the emptiness of self and the emptiness of Dharma, it cannot be said that one has inherited the ancestral master's family style.) Comprehending the whole function and the whole illumination is also not the essence of a Buddhist monk. (Even if one comprehends the entire function and complete illumination, it is not the essence pursued by a Buddhist monk.) One must break through the firm barrier and recognize the upward aperture. (One must break through all bonds and recognize the higher aperture.) What is the upward aperture? (What is the higher aperture?) The spring cold is severe, freezing young people to death. (The cold of spring is still severe enough to freeze young people to death.) (Ascending the hall). Today is already halfway through the first month, and the lights are dazzling everywhere. (Today is already halfway through the first month, and the lights are dazzling everywhere.) The city is full of silk and satin, with people coming and going to play. (The city is full of people in gorgeous clothes, crowdedly coming and going to play.) Manjusri (Manjusri, a Buddhist bodhisattva representing wisdom) enters the bustling crowd, and Samantabhadra (Samantabhadra, a Buddhist bodhisattva representing practice and vows) sits upright in a high building to watch. (Manjusri Bodhisattva enters the bustling crowd, and Samantabhadra Bodhisattva sits upright in a high building to watch.) Then where is Avalokiteshvara (Avalokiteshvara, a Buddhist bodhisattva representing compassion)? (Then where is Avalokiteshvara Bodhisattva?) The painted drums shake the sky, and the sheng and songs play loudly on the ground. (The painted drums shake the sky, and the sheng and songs play loudly on the ground.) (Ascending the hall). Vast and distant, encompassing the ten directions. (Vast and distant, encompassing the ten directions.) Open and broad, beyond form and appearance. (Open and broad, beyond all forms and appearances.) The eyes want to see but the vision is exhausted, the mouth wants to speak but the words are lost. (The eyes want to see but the vision is exhausted, the mouth wants to speak but the words are lost.) Manjusri and Samantabhadra have no skills at all, Linji (Linji, a Zen master) and Deshan (Deshan, a Zen master) may as well advocate. (Manjusri and Samantabhadra have no skills at all, Linji Zen master and Deshan Zen master may as well advocate.) The turtle swallows the iron ox of Shanfu, and the snake bites the great elephant of Jiazhou. (The turtle swallows the iron ox of Shanfu, and the snake bites the great elephant of Jiazhou.) The carp of the East Sea is so frightened that its belly is still swollen to this day. (The carp of the East Sea is so frightened that its belly is still swollen to this day.) Zen Master Fohai Huiyuan of Lingyin Temple in Lin'an Prefecture Peng, a native of Meishan, became a monk at the age of thirteen under Zongbian of Yaoshi Temple. He went to Daci to study. He abandoned and relied on Zen Master Hui of Lingyan Temple, and had a slight understanding. He met Yuanwu and led Zhaojue again. The master followed him. He heard Wu's general saying. He cited Layman Pang's question to Mazu. The cause of not being a companion with all dharmas. The master suddenly realized. He fell among the crowd. The crowd helped him. The master said. I have awakened from my dream. At night, during the small participation, the master came out and asked. Clean and naked, there is nothing. The red bones are poor and have no money. The family is broken and the family is destroyed. Beg the master for relief. Wu said. Seven treasures and eight treasures are taken at once. The master said. Misfortune does not enter the door of a cautious family. Wu said. The machine does not leave its position. Fall
在毒海。師隨聲便喝。悟以拄杖擊禪床云。吃得杖也未。師又喝。悟連喝兩喝。師便禮拜。自此機鋒峻發。無所抵捂。圓悟順寂。師即東下。屢遷名剎。由虎丘奉詔住皋亭 先覆被旨補靈隱。孝廟召對。賜佛海禪師。上堂。新歲有來由。烹茶上酒樓。一雙為兩腳。半個有三頭。突出禪難辨。相逢鬼見愁。倒吹無孔笛。促拍舞涼州。咄。
成都府正法建禪師
上堂。兔馬有角。牛羊無角。絕毫絕牦。如山如岳。針鋒上師子翻身。藕竅中大鵬展翼。等閑突過北俱盧。日月星辰一時黑。
建安府華藏密印安民禪師
嘉定府朱氏子。初講楞嚴於成都。為義學所歸。時圓悟居昭覺。師與勝禪師為友。因造焉。聞悟小參。舉國師三喚侍者因緣。趙州拈云。如人暗中書字。字雖不成。文彩已彰。那裡是文彩已彰處。師心疑之。告香入室。悟問。座主講何經。師曰楞嚴。悟曰。楞嚴有七處徴心。八還辯見。畢竟心在甚麼處。師多呈藝解。悟皆不肯。師復請益。悟令一切處作文彩已彰會。偶僧請益十玄談。方舉問君心印作何顏。悟厲聲曰。文彩已彰。師聞而有省。遂求印證。悟示以本色鉗錘。師則罔措。一日白悟曰。和尚休舉話。待某說看。悟諾。師曰。尋常拈槌豎拂。豈不是經中道一切世界諸所有相。皆即菩
【現代漢語翻譯】 現代漢語譯本： 在毒海（比喻充滿誘惑和危險的境地）。圓悟克勤禪師（1063-1135）隨機應變地大喝一聲。正法建禪師領悟後用拄杖敲擊禪床，問道：『吃得這拄杖嗎？』圓悟克勤禪師又是一聲大喝。正法建禪師接連喝了兩聲。圓悟克勤禪師便向他禮拜。從此，正法建禪師的機鋒銳利，無人能抵擋。圓悟克勤禪師圓寂后，正法建禪師便向東遊歷，多次遷往名寺。從虎丘寺奉詔住持皋亭山顯聖寺，後來又奉旨補任靈隱寺住持。孝宗皇帝召見了他，賜號『佛海禪師』。上堂說法時說：『新年自有來歷，烹茶上酒樓。一雙合起來是兩隻腳，半個字有三個頭。突出之處禪機難辨，相逢之時鬼也發愁。倒吹沒有孔的笛子，急促地跳起涼州舞。咄！』
成都府正法建禪師
上堂說法時說：『兔子和馬有角，牛和羊沒有角。超越毫毛般的細微差別，如同山嶽般巍峨。針尖上獅子翻身，藕孔中大鵬展翅。輕輕鬆鬆地超越北俱盧洲（佛教傳說中的四大部洲之一），日月星辰一時都變得黑暗。』
建安府華藏密印安民禪師
嘉定府（南宋年號，1208-1224）朱氏之子。最初在成都講解《楞嚴經》，成為義學所歸附的對象。當時圓悟克勤禪師住在昭覺寺，安民禪師與勝禪師是朋友，因此前去拜訪。聽到圓悟克勤禪師小參說法，舉了國師（普愿，775-865）三次呼喚侍者的因緣。趙州從諗禪師（778-897）評論說：『如同人在黑暗中寫字，字雖然沒有寫成，但文采已經顯現。哪裡是文采已經顯現之處？』安民禪師心中疑惑。於是請求入室請教。圓悟克勤禪師問：『座主講解什麼經？』安民禪師說：《楞嚴經》。圓悟克勤禪師說：『《楞嚴經》有七處征心，八還辯見，究竟心在什麼地方？』安民禪師多次展示自己的理解，圓悟克勤禪師都不認可。安民禪師再次請教，圓悟克勤禪師讓他從一切處體會『文采已彰』的含義。一次，有僧人請教十玄談，剛舉出『問君心印作何顏』，圓悟克勤禪師厲聲說：『文采已彰！』安民禪師聽後有所領悟，於是請求印證。圓悟克勤禪師用本色的鉗錘（比喻嚴厲的手段）來點撥他，安民禪師卻不知所措。一天，安民禪師對圓悟克勤禪師說：『和尚不要舉話頭，讓我來說說看。』圓悟克勤禪師答應了。安民禪師說：『尋常拈起槌子，豎起拂塵，豈不是經中說的「一切世界諸所有相，皆即是……」』
【English Translation】 English version: In the sea of poison (a metaphor for a realm full of temptations and dangers). Chan Master Yuanwu Keqin (1063-1135) shouted spontaneously. Jian, upon realizing this, struck the Zen bed with his staff and asked, 'Can you take this staff?' Chan Master Yuanwu Keqin shouted again. Jian then shouted twice in succession. Chan Master Yuanwu Keqin then bowed to him. From then on, Jian's Zen wit became sharp and unassailable. After Chan Master Yuanwu Keqin passed away, Jian traveled east, relocating to famous temples multiple times. From Huqiu Temple, he received an imperial decree to reside at Gaoting Temple, and later was appointed to be the abbot of Lingyin Temple. Emperor Xiaozong summoned him and bestowed upon him the title 'Chan Master Fohai'. During his Dharma talk, he said, 'The New Year has its origins, brewing tea and ascending the wine tower. A pair becomes two feet, half a character has three heads. The prominent Zen is difficult to discern, encountering it even ghosts are troubled. Playing the flute without holes, dancing the Liangzhou dance to a quick beat. DOH!'
Chan Master Zhengfa Jian of Chengdu Prefecture
During his Dharma talk, he said, 'Rabbits and horses have horns, cows and sheep do not. Transcending differences as fine as a hair, as majestic as mountains. A lion somersaults on a needlepoint, a roc spreads its wings in a lotus root hole. Easily surpassing Uttarakuru (one of the four continents in Buddhist cosmology), the sun, moon, and stars all turn dark at once.'
Chan Master Anmin of Huazang Temple in Jian'an Prefecture
A son of the Zhu family of Jiading Prefecture (Southern Song Dynasty era, 1208-1224). Initially lectured on the Surangama Sutra in Chengdu, becoming the object of devotion for those studying Buddhist doctrines. At that time, Chan Master Yuanwu Keqin resided at Zhaojue Temple, and Chan Master Anmin was friends with Chan Master Sheng, so he went to visit. Hearing Yuanwu Keqin's small Dharma talk, he cited the story of National Teacher (Puyuan, 775-865) calling his attendant three times. Chan Master Zhaozhou Congshen (778-897) commented, 'It is like a person writing in the dark; although the characters are not formed, the literary brilliance is already evident. Where is the place where the literary brilliance is evident?' Chan Master Anmin was doubtful. So he requested to enter the room for instruction. Chan Master Yuanwu Keqin asked, 'What sutra does the master lecture on?' Chan Master Anmin said, 'The Surangama Sutra.' Chan Master Yuanwu Keqin said, 'The Surangama Sutra has seven places for examining the mind and eight returns for distinguishing perception. Where exactly is the mind?' Chan Master Anmin presented his interpretations, but Chan Master Yuanwu Keqin did not approve of any of them. Chan Master Anmin asked for further instruction, and Chan Master Yuanwu Keqin instructed him to realize the meaning of 'literary brilliance is already evident' in all places. Once, a monk asked about the Ten Mysterious Gates, just as he raised the question 'What is the appearance of the mind-seal you ask about?', Chan Master Yuanwu Keqin shouted sharply, 'Literary brilliance is already evident!' Chan Master Anmin had some understanding upon hearing this, so he sought confirmation. Chan Master Yuanwu Keqin used the hammer of his true nature (a metaphor for strict methods) to guide him, but Chan Master Anmin was at a loss. One day, Chan Master Anmin said to Chan Master Yuanwu Keqin, 'Master, do not raise topics, let me speak.' Chan Master Yuanwu Keqin agreed. Chan Master Anmin said, 'Usually raising the mallet and holding up the whisk, isn't that what the sutra says, "All phenomena in all worlds are..."'
提妙明真心。悟笑曰。你元來在者里作活計。師又曰。下喝敲床時。豈不是返聞聞自性。性成無上道。悟曰。你豈不見經中道。妙性圓明離諸名相。師于言下釋然。悟出蜀居夾山。師罷講侍行。悟為眾夜參。舉古帆未掛因緣。師聞未領。遂求決。悟曰。你問我。師舉前話。悟曰。庭前柏樹子。師即洞明。謂悟曰。古人道。如一滴投于巨壑。殊不知大海投於一滴。悟笑曰。奈者漢何。未幾令分座。
成都府昭覺徹庵道元禪師
綿州鄧氏子幼于。降寂寺圓具。東遊謁大別道禪師。因看廓然無聖之語。忽爾失笑曰。達磨元來在者里。道譽之。往參佛鑒佛眼。蒙賞職。依圓悟于金山。以所見告。悟弗之許。悟被詔住云居。師從之。雖有信入。終以鯁胸之物未去為疑。會悟問參徒。生死到來時如何。僧曰。香檯子笑和尚。次問師。汝作么生。師曰。草賊大敗。悟曰。有人問你時如何。師擬答。悟憑陵曰。草賊大敗。師即徹證。圓悟以拳擊之。師拊掌大笑。悟曰。汝見甚麼便如此。師曰。毒拳未報。永劫不忘。悟歸昭覺。命首眾。悟將順世。以師繼席焉。
眉州象耳山袁覺禪師
郡之袁氏子。出家傳燈。試經得度。本名圓覺。郡守填祠牒。誤作袁字。疑師慊然。戲謂之曰。一字名可乎。師笑曰。一字已多
【現代漢語翻譯】 現代漢語譯本 提問什麼是微妙光明的真心。悟禪師笑著說：『你原來在這裡做活計。』 禪師又說：『下喝敲床時，豈不是返聞聞自性，性成無上道？』 悟禪師說：『你難道沒見經中說，妙性圓明離諸名相。』 禪師在言下釋然開悟。悟禪師出蜀地居住在夾山。禪師停止講法后，悟禪師侍奉跟隨。悟禪師為大眾做夜參，舉『古帆未掛』的因緣。禪師聽了沒有領會，於是請求開示。悟禪師說：『你問我。』 禪師舉起之前的話。悟禪師說：『庭前柏樹子。』 禪師立即洞徹明白，對悟禪師說：『古人道，如一滴投于巨壑，殊不知大海投於一滴。』 悟禪師笑著說：『奈者漢何？』 不久禪師就讓悟禪師分座說法。
成都府昭覺徹庵道元禪師
綿州鄧氏之子，幼年在降寂寺圓滿具足戒。東遊參謁大別道禪師，因為看『廓然無聖』之語，忽然失笑說：『達磨原來在這裡。』 道禪師讚許他。前往參拜佛鑒禪師和佛眼禪師，蒙受賞識。依止圓悟禪師于金山，將所見告知圓悟禪師，圓悟禪師不認可。圓悟禪師被詔令住持云居寺，道元禪師跟隨他。雖然有信入，但終究因為心中有梗塞之物沒有去除而疑惑。適逢圓悟禪師問參禪的徒弟：『生死到來時如何？』 僧人說：『香檯子笑和尚。』 接著問道元禪師：『你作么生？』 道元禪師說：『草賊大敗。』 圓悟禪師說：『有人問你時如何？』 道元禪師剛要回答，圓悟禪師逼近說：『草賊大敗。』 道元禪師立即徹底證悟。圓悟禪師用拳頭擊打他，道元禪師拍手大笑。圓悟禪師說：『你見甚麼便如此？』 道元禪師說：『毒拳未報，永劫不忘。』 圓悟禪師回到昭覺寺，命令道元禪師為首座。圓悟禪師將要順世，讓道元禪師繼承席位。
眉州象耳山袁覺禪師
郡之袁氏之子。在傳燈寺出家。通過試經得到度牒。本名圓覺。郡守填寫祠牒時，誤寫成袁字。懷疑禪師心中不快，開玩笑對他說：『用一個字做名字可以嗎？』 禪師笑著說：『一個字已經很多了。』
【English Translation】 English version Question: What is the subtle, luminous, true mind? Wu (Enlightenment) Chan master smiled and said, 'You were originally doing work here.' The Chan master further said, 'When the gavel strikes the bed during a shout, isn't it 'reversing the hearing to hear one's own nature, and nature becoming the unsurpassed path'?' Wu Chan master said, 'Haven't you seen in the sutra that 'the wondrous nature is perfectly luminous, apart from all names and forms'?' The Chan master was enlightened upon hearing these words. Wu Chan master left Shu (Sichuan) to reside at Jiashan (Mount Jia). After the Chan master stopped lecturing, Wu Chan master served and followed him. Wu Chan master gave a night lecture for the assembly, citing the 'ancient sail not yet hoisted' cause and condition. The Chan master did not understand upon hearing this, so he requested clarification. Wu Chan master said, 'You ask me.' The Chan master cited the previous words. Wu Chan master said, 'The cypress tree in front of the courtyard.' The Chan master immediately understood thoroughly and said to Wu Chan master, 'The ancients said, 'Like a drop cast into a vast ravine, little does one know that the ocean is cast into a drop.'' Wu Chan master smiled and said, 'What to do with this fellow?' Not long after, the Chan master had Wu Chan master share the seat and expound the Dharma.
Chan Master Che'an Daoyuan of Zhaojue Temple in Chengdu Prefecture
A son of the Deng family of Mianzhou, he was fully ordained at Jiangji Temple at a young age. He traveled east to visit Chan Master Dabie Dao, and upon seeing the words 'Vast and empty, there is no sage,' he suddenly laughed and said, 'Bodhidharma was originally here.' Chan Master Dao praised him. He went to pay respects to Chan Master Fojian and Chan Master Foyan, and was appreciated. He followed Chan Master Yuanwu at Jinshan (Gold Mountain), and told him what he had seen. Chan Master Yuanwu did not approve. Chan Master Yuanwu was ordered to reside at Yunju Temple, and Chan Master Daoyuan followed him. Although he had faith, he was still doubtful because the obstruction in his chest had not been removed. It happened that Chan Master Yuanwu asked the Chan students, 'What is it like when life and death arrive?' A monk said, 'The incense stand laughs at the abbot.' He then asked Chan Master Daoyuan, 'What do you say?' Chan Master Daoyuan said, 'The grass bandits are utterly defeated.' Chan Master Yuanwu said, 'What if someone asks you?' Chan Master Daoyuan was about to answer when Chan Master Yuanwu pressed him and said, 'The grass bandits are utterly defeated.' Chan Master Daoyuan immediately had a thorough awakening. Chan Master Yuanwu struck him with his fist, and Chan Master Daoyuan clapped his hands and laughed loudly. Chan Master Yuanwu said, 'What did you see that made you like this?' Chan Master Daoyuan said, 'The poisonous fist has not been repaid, and will never be forgotten.' Chan Master Yuanwu returned to Zhaojue Temple and ordered Chan Master Daoyuan to be the head monk. Chan Master Yuanwu was about to pass away and had Chan Master Daoyuan succeed him as abbot.
Chan Master Yuanjue of Elephant Ear Mountain in Meizhou
A son of the Yuan family of the prefecture. He left home at Chuandeng Temple. He obtained ordination by passing the sutra examination. His original name was Yuanjue. When the prefect filled out the temple certificate, he mistakenly wrote the character 'Yuan' (袁) instead of 'Yuan' (圓). Suspecting that the Chan master was unhappy, he jokingly said to him, 'Is it okay to have a one-character name?' The Chan master smiled and said, 'One character is already too much.'
。郡守異之。既受具。出蜀遍謁有道尊宿。后往大溈。依佛性。頃之入室。陳所見。性曰。汝忒殺遠在。然知其為法器。俾充侍者。掌賓客。師每侍性。性必舉法華開示悟入四字令下語。又曰。直待我豎點頭時。汝方是也。偶不職被斥。制中無依。寓俗士家。一日誦法華。至亦復不知何者是火何者為舍。乃豁然。制罷歸省。性見首肯之。圓悟再得旨住云居。師至彼。以所得白悟。悟呵云。本是凈地。屙屎作么。師所疑頓釋。紹興丁巳。眉之象耳虛席。郡守謂。此道場久為蟊螣囊橐。非名流勝士。莫能起廢。諸禪舉師應聘。嘗語客曰。東坡云。我持此石歸。袖中有東海。山谷云。惠宗煙雨蘆雁。坐我瀟湘洞庭。欲喚扁舟歸去。傍人謂是丹青。此禪髓也。又曰。我敲床豎拂時。釋迦老子孔夫子。都齊立在下風。有舉此語。似佛海遠禪師。遠曰。此覺老語也。我此間即不恁么。
眉州中巖華嚴祖覺禪師
嘉州楊氏子。幼聰慧。書史過目成誦。著書排釋氏。惡境忽現。悔過出家。依慧目能禪師。未幾疽發膝上。五年醫莫愈。因書華嚴合論。畢夜感異夢。旦即舍杖步趨。一日誦至現相品曰。佛身無有生。而能示出生。法性如虛空。諸佛于中住。無住亦無去。處處皆是佛。遂悟華嚴宗旨。洎登僧籍。府師請講于千部堂
【現代漢語翻譯】 現代漢語譯本：郡守對他感到驚異。等到他受了具足戒后，便離開四川，遍訪各地有道的尊宿。後來前往大溈山，依止佛性禪師。不久后入室，陳述自己所見。佛性禪師說：『你實在離得太遠了。』但知道他是法器，便讓他擔任侍者，掌管賓客事務。禪師每次侍奉佛性禪師，佛性禪師必定舉起『法華開示悟入』四個字，讓他下語。又說：『直到我點頭時，你才算可以。』有一次因為失職被斥責，在寺中無所依靠，便寄居在俗人家中。一天誦《法華經》，讀到『亦復不知何者是火，何者為舍』時，忽然開悟。制罰結束后，回去拜見佛性禪師，佛性禪師見到后表示認可。圓悟禪師再次得到旨意，住持云居山。禪師到那裡，將自己所悟的告訴圓悟禪師。圓悟禪師呵斥道：『本來是清凈之地，屙屎做什麼？』禪師的疑惑頓時消解。紹興丁巳年（1137年），眉州的象耳山空缺住持之位，郡守說：『這個道場長期被蛀蟲侵蝕，不是名流勝士，不能使其復興。』眾禪師推舉禪師應聘。禪師曾對客人說：『蘇東坡說，我拿著這塊石頭回去，袖中便有了東海。黃山谷說，惠崇的煙雨蘆雁圖，使我坐在瀟湘洞庭湖邊。想要喚起小船歸去，旁人卻以為是丹青畫。』這就是禪的精髓啊。』又說：『我敲床豎拂時，釋迦老子（釋迦牟尼佛），孔夫子，都一齊站在下風。』有人舉起這句話，好像佛海遠禪師。遠禪師說：『這是覺老的話啊。我這裡就不這樣。』
眉州中巖華嚴祖覺禪師
嘉州楊氏人家的兒子。從小聰明，讀書過目成誦。著書排斥佛教。忽然出現惡境，於是後悔出家，依止慧目能禪師。不久膝蓋上長了毒瘡，五年都無法治癒。於是書寫《華嚴合論》，完畢的夜晚感到了奇異的夢。第二天便捨棄枴杖，步行如飛。一天誦讀到《現相品》說：『佛身沒有生，卻能示現出生。法性如同虛空，諸佛在其中安住。沒有住也沒有去，處處都是佛。』於是領悟了華嚴宗的宗旨。等到登記僧籍后，府師請他到千部堂講經。
【English Translation】 English version: The prefectural governor was amazed by him. After he received the full precepts, he left Sichuan and visited venerable monks of the Way everywhere. Later, he went to Mount Dawei and relied on Chan Master Foxing (Buddha-nature). Soon after entering the room, he presented his views. Chan Master Foxing said, 'You are really too far away.' But knowing that he was a vessel of the Dharma, he made him a attendant, in charge of guests. Every time the Chan master served Chan Master Foxing, Chan Master Foxing would raise the four words 'Fa-hua kai-shi wu-ru' (Lotus Sutra: to open, to show, to awaken, to enter) and ask him to speak. He also said, 'Only when I nod my head will you be right.' Once, because of dereliction of duty, he was reprimanded and had no support in the temple, so he lived in the home of a layman. One day, while reciting the Lotus Sutra, when he read 'Also not knowing what is fire and what is a house,' he suddenly became enlightened. After the punishment was over, he went back to see Chan Master Foxing, who nodded in approval upon seeing him. Chan Master Yuanwu (Complete Enlightenment) received the decree again and resided at Mount Yunju. The Chan master went there and told Chan Master Yuanwu what he had realized. Chan Master Yuanwu scolded, 'Originally a pure land, what are you doing shitting?' The Chan master's doubts were immediately dispelled. In the year Ding Si of the Shaoxing era (1137 AD), the position of abbot of Elephant Ear Mountain in Meizhou was vacant. The prefectural governor said, 'This monastery has long been infested with moths. Only a famous and outstanding scholar can revive it.' The Chan masters recommended the Chan master to apply for the position. The Chan master once said to a guest, 'Su Dongpo said, 'I take this stone back, and in my sleeve I have the East Sea.' Huang Shangu said, 'Hui Chong's misty rain and reed geese make me sit by the Xiao and Xiang rivers and Dongting Lake. I want to call a small boat to return, but others think it is a painting.'' This is the essence of Chan. He also said, 'When I knock on the bed and raise the whisk, Shakya Laozi (Shakyamuni Buddha) and Confucius all stand in the downwind.' Someone raised this saying, like Chan Master Fohai Yuan. Chan Master Yuan said, 'These are the words of Old Jue. I don't do it that way here.'
Chan Master Zujue of Zhongyan Huayan Temple in Meizhou
He was the son of the Yang family in Jia Prefecture. He was intelligent from a young age, and he could memorize books after reading them once. He wrote books to reject Buddhism. Suddenly, an evil realm appeared, so he repented and became a monk, relying on Chan Master Huimu Neng. Soon after, a carbuncle developed on his knee, and it could not be cured for five years. So he wrote the 'Huayan Helun' (Combined Commentary on the Avatamsaka Sutra), and on the night it was completed, he had a strange dream. The next day, he abandoned his crutch and walked swiftly. One day, while reciting the 'Appearance of the World' chapter, he said, 'The Buddha's body has no birth, yet it can show birth. The Dharma-nature is like empty space, and all Buddhas dwell within it. There is no dwelling and no going, everywhere is Buddha.' Then he realized the tenets of the Huayan school. After registering as a monk, the prefectural teacher invited him to lecture at the Thousand-Buddha Hall.
。詞辯宏放。眾所歎服。適南堂靜禪師過門。謂師曰。觀公講說。獨步西南。惜未解離文字相耳。儻問道方外。即今之周金剛也。師欣然罷講。南遊。依圓悟于鐘阜。一日人室。悟舉羅山道。有言時踞虎頭收虎尾。第一句下明宗旨。無言時覿露機鋒。如同電拂。作么生會。師莫能對。夙夜參究。忽然有省。作偈呈悟曰。家住孤峰頂。長年半掩門。自嗟身已老。活計付兒孫。悟見許可。次日入室。悟又問。昨日公案作么生。么擬對。悟便喝曰。佛法不是者個道理。師復留五年。愈更迷悶。後於廬山棲賢。閱浮山遠禪師削執論云。若道悟有親疏。豈有旃檀林中卻生臭草。豁然契悟。作偈寄圓悟曰。出林依舊入蓬蒿。天網恢恢不可逃。誰信業緣無避處。歸來不怕語聲高。悟大喜。持以示眾曰。覺華嚴徹矣。住后僧問。最初威音王。末後樓至佛。未審參見甚麼人。師曰。家住大梁城。更問長安路。曰只如德山擔疏鈔行腳。意在甚麼處。師曰。拶破你眼睛。曰與和尚悟華嚴宗旨。相去幾何。師曰。同途不同轍。曰昔日德山。今朝和尚。師曰。夕陽西去水東流。
潭州福嚴文演禪師
成都府楊氏子。僧問。如何是定林正主。師曰。坐斷天下人舌頭。曰未審如何親近。師曰。覷著則瞎。上堂。當陽坐斷。凡聖蹟絕。隨手
【現代漢語翻譯】 現代漢語譯本 詞鋒辯才宏大奔放，眾人無不歎服。恰逢南堂靜禪師路過，對他說：『觀您的講說，堪稱西南第一，可惜尚未擺脫文字的束縛。如果能向方外之人問道，您就是當代的周金剛了。』 禪師聽后欣然停止講學，前往南方，依止圓悟禪師于鐘阜山。一日入室請教，圓悟禪師舉羅山禪師的話問道：『有言語時，要像猛虎踞山，收住虎尾，第一句就要點明宗旨；無言語時，要像閃電般迅猛，直露機鋒。你如何理解？』 禪師不能回答，日夜參究，忽然有所領悟，作偈呈給圓悟禪師：『家住孤峰頂，長年半掩門。自嗟身已老，活計付兒孫。』 圓悟禪師見后表示認可。次日入室，圓悟禪師又問：『昨日的公案，你作何理解？』 禪師剛要回答，圓悟禪師便喝道：『佛法不是這個道理！』 禪師又留了五年，更加迷惑不解。後來在廬山棲賢寺，閱讀浮山遠禪師的《削執論》，其中有『若道悟有親疏，豈有旃檀（梵語，意為檀香）林中卻生臭草』之句，豁然開悟，作偈寄給圓悟禪師：『出林依舊入蓬蒿，天網恢恢不可逃。誰信業緣無避處，歸來不怕語聲高。』 圓悟禪師大喜，拿給眾人看，說：『覺華嚴徹底領悟了！』 禪師住持后，有僧人問：『最初的威音王佛，最後的樓至佛（過去七佛之一），不知他們參拜的是什麼人？』 禪師說：『家住大梁城，更問長安路。』 僧人說：『德山禪師挑著《金剛經疏鈔》行腳，意在何處？』 禪師說：『拶破你眼睛。』 僧人說：『與和尚您所悟的華嚴宗旨，相差多少？』 禪師說：『同途不同轍。』 僧人說：『昔日的德山禪師，今日的和尚您。』 禪師說：『夕陽西去水東流。』 潭州福嚴文演禪師 是成都府楊氏之子。有僧人問：『如何是定林寺的正主？』 禪師說：『坐斷天下人舌頭。』 僧人說：『不知如何親近？』 禪師說：『覷著則瞎。』 禪師上堂說法：『當陽坐斷，凡聖的軌跡都斷絕了，隨手』
【English Translation】 English version His eloquence and debating skills were grand and unrestrained, admired by all. It happened that Chan Master Jing of Nantang passed by and said to him, 'Observing your lectures, you are unparalleled in the Southwest. It's a pity you haven't detached from the attachment to words. If you could inquire about the Way from someone beyond the mundane, you would be the Zhou Jingang (a famous debater) of today.' The Chan master gladly stopped lecturing and traveled south, relying on Chan Master Yuanwu at Zhongfu Mountain. One day, he entered the room for instruction. Chan Master Yuanwu raised the words of Chan Master Luoshan, asking, 'When there are words, one should be like a tiger crouching on a mountain, securing its tail, with the first sentence clarifying the essence. When there are no words, one should be as swift as lightning, directly revealing the critical point. How do you understand this?' The Chan master could not answer, and he investigated day and night. Suddenly, he had an awakening and presented a verse to Chan Master Yuanwu: 'Living on the peak of a solitary mountain, the door is half-closed year after year. I lament that I am already old, and I entrust my livelihood to my children and grandchildren.' Chan Master Yuanwu approved upon seeing it. The next day, he entered the room again, and Chan Master Yuanwu asked, 'How do you understand the case from yesterday?' As the Chan master was about to answer, Chan Master Yuanwu shouted, 'The Buddha-dharma is not this principle!' The Chan master stayed for another five years, becoming even more confused. Later, at Qixian Temple on Mount Lu, he read Chan Master Fushan Yuan's 'Treatise on Eliminating Attachments,' which contained the line, 'If it is said that enlightenment has favoritism, how could foul grass grow in a sandalwood (Sanskrit, meaning sandalwood) forest?' He suddenly had a thorough awakening and sent a verse to Chan Master Yuanwu: 'Leaving the forest, I still enter the thicket, the net of heaven is vast and inescapable. Who believes that karmic conditions have no place to avoid? Returning, I am not afraid of a loud voice.' Chan Master Yuanwu was overjoyed and showed it to the assembly, saying, 'Jue Huayan (the Chan master's name) has thoroughly understood!' After the Chan master took residence, a monk asked, 'The very first Buddha, King Wei Yin, and the very last Buddha, Louzhi Buddha (one of the past seven Buddhas), I wonder who they pay homage to?' The Chan master said, 'Living in the city of Daliang, yet asking about the road to Chang'an.' The monk said, 'What was Chan Master Deshan's intention in carrying the 'Commentary on the Diamond Sutra' on his pilgrimage?' The Chan master said, 'I'll poke out your eyes.' The monk said, 'How far apart is it from the Huayan essence that you, the abbot, have realized?' The Chan master said, 'Same path, different tracks.' The monk said, 'The Deshan of the past, and you, the abbot, of today.' The Chan master said, 'The setting sun goes west, and the water flows east.' Chan Master Wenyuan of Fuyan Temple in Tanzhou Was a son of the Yang family of Chengdu Prefecture. A monk asked, 'What is the true master of Dinglin Temple?' The Chan master said, 'Sitting and cutting off the tongues of all people in the world.' The monk said, 'I wonder how to get close?' The Chan master said, 'Looking at it will blind you.' The Chan master ascended the platform and said, 'Sitting firmly in the present, all traces of the mundane and the sacred are cut off, at hand.'
放開。天回地轉。直得日月互動。虎嘯龍吟。頭頭物物。耳聞目視。安立諦上是甚麼。還委悉么。阿斯吒。咄。
成都府昭覺道祖首座
初見圓悟。于即心是佛語下發明。久之悟命分座。一日為眾入室。餘二十許人。師忽問曰。生死到來如何迴避。僧無對。師擲下拂子。奄然而逝。眾皆愕貽。亟以聞悟。悟至召曰祖首座。師張目視之。悟曰。抖擻精神透關去。師點頭竟爾趨寂。
張魏公浚
字德遠。南軒之父。官右僕射。兼知樞密院事。嘗問道于圓悟。悟曰。巖頭云。卻物為上。逐物為下。若能於物上轉得疾。一切立在下風。復示偈曰。收光攝彩信天真。事事圓成物物新。內若有心還有物。何能移步出通津。浚伏膺投偈曰。教外單傳佛祖機。本來無悟亦無迷。浮雲散盡青天在。日出東方夜落西。
成都府范縣君
嫠居歲久。常坐不臥。聞圓悟住昭覺。往禮拜。請示入道因緣。悟令看不是心不是佛不是物是個甚麼。久無所契。范泣告悟。曰和尚有何方便。令某易會。悟曰。卻有個方便。遂令祇看是個甚麼。後有省。曰元來恁么地近那。
太平勤法嗣
常德府文殊心道禪師
眉州徐氏子。年三十得度。詣成都習唯識。自以為至。同舍詰之曰。三界唯心。萬法唯識
【現代漢語翻譯】 現代漢語譯本： 放開！天旋地轉，直教日月交相輝映，虎嘯龍吟。一切事物，所見所聞，在安立諦（An Li Di，真理的建立）上，究竟是什麼？你明白嗎？阿斯吒（A Si Zha，人名）！咄（Duō，語氣詞）！
成都府昭覺道祖首座（Chengdu Fu Zhao Jue Dao Zu Shou Zuo，地名+人名）： 初次見到圓悟（Yuan Wu，人名），在『即心是佛』的語句下有所領悟。之後，圓悟命他分座說法。一日，為大眾入室開示，有二十餘人。圓悟忽然問道：『生死到來，如何迴避？』僧人無言以對。圓悟擲下拂子，忽然去世。眾人都很驚訝，急忙稟告圓悟。圓悟趕到后，呼喚道：『祖首座！』道祖首座睜眼看著他。圓悟說：『抖擻精神透關去！』道祖首座點頭，隨即去世。
張魏公浚（Zhang Wei Gong Jun，人名）： 字德遠，南軒（Nan Xuan，人名）的父親，官至右僕射，兼知樞密院事。曾經向圓悟問道。圓悟說：『巖頭（Yan Tou，人名）說，『卻物為上，逐物為下』。如果能在事物上轉變得快，一切都將處於下風。』又作偈語開示說：『收光攝彩信天真，事事圓成物物新。內若有心還有物，何能移步出通津。』張浚恭敬地呈上自己的偈語說：『教外單傳佛祖機，本來無悟亦無迷。浮雲散盡青天在，日出東方夜落西。』
成都府范縣君（Chengdu Fu Fan Xian Jun，地名+人名）： 寡居多年，常坐不臥。聽聞圓悟住在昭覺寺（Zhao Jue Si，地名），前去禮拜，請求開示入道因緣。圓悟讓她參看『不是心不是佛不是物是個什麼』。很久都沒有領悟。范縣君哭著告訴圓悟，說和尚有什麼方便法門，能讓她容易領會。圓悟說：『倒有個方便。』於是讓她只看『是個什麼』。後來有所領悟，說：『原來這麼近啊！』
太平勤法嗣（Tai Ping Qin Fa Si，人名）： 常德府文殊心道禪師（Changde Fu Wenshu Xin Dao Chanshi，地名+人名）： 眉州徐氏之子，三十歲時出家。到成都學習唯識宗，自認為已經學到精髓。同住的僧人詰問道：『三界唯心，萬法唯識（San Jie Wei Xin, Wan Fa Wei Shi，佛教術語）』
【English Translation】 English version: Release! Heaven and earth spin, causing the sun and moon to interact, tigers roar and dragons sing. All things, what is heard and seen, on the established truth (An Li Di, the establishment of truth), what exactly is it? Do you understand? Asta (A Si Zha, a name)! Tut (Duō, an interjection)!
Chief Seat Daozu of Zhaojue Temple in Chengdu Prefecture (Chengdu Fu Zhao Jue Dao Zu Shou Zuo, place name + personal name): First met Yuanwu (Yuan Wu, a name), and had an enlightenment under the saying 'The mind itself is Buddha'. Later, Yuanwu ordered him to share the seat and preach. One day, he entered the room to give instructions to the public, with more than twenty people present. Yuanwu suddenly asked: 'When life and death arrive, how can one avoid them?' The monk had no answer. Yuanwu threw down the whisk and suddenly passed away. Everyone was surprised and hurriedly reported to Yuanwu. Yuanwu arrived and called out: 'Chief Seat Zu!' Chief Seat Zu opened his eyes and looked at him. Yuanwu said: 'Shake your spirit and pass through the barrier!' Chief Seat Zu nodded and then passed away.
Duke Zhang Wei Jun (Zhang Wei Gong Jun, a name): His courtesy name was Deyuan, the father of Nanxuan (Nan Xuan, a name), and he held the official position of Right Vice Minister and concurrently knew the affairs of the Privy Council. He once asked Yuanwu about the Way. Yuanwu said: 'Yantou (Yan Tou, a name) said, 'Rejecting things is superior, pursuing things is inferior.' If one can turn quickly on things, everything will be at a disadvantage.' He also gave a verse to instruct: 'Gather light and collect colors, believe in naturalness, everything is perfectly accomplished, everything is new. If there is mind and things inside, how can one move out of the thoroughfare?' Zhang Jun respectfully presented his own verse, saying: 'A special transmission outside the teachings, the mechanism of the Buddhas and Patriarchs, originally there is no enlightenment and no delusion. When the floating clouds dissipate, the blue sky remains, the sun rises in the east and sets in the west.'
Lady Fan of Chengdu Prefecture (Chengdu Fu Fan Xian Jun, place name + personal name): She had been widowed for many years, often sitting and not lying down. Hearing that Yuanwu lived in Zhaojue Temple (Zhao Jue Si, place name), she went to pay respects and asked for instructions on the cause and condition of entering the Way. Yuanwu asked her to contemplate 'What is it that is not mind, not Buddha, not a thing?' For a long time, she had no understanding. Lady Fan cried and told Yuanwu, asking if the monk had any expedient means to make it easier for her to understand. Yuanwu said: 'There is indeed an expedient means.' So he asked her to just look at 'What is it?' Later, she had an enlightenment, saying: 'So it's so close!'
Dharma Heir of Taiping Qin (Tai Ping Qin Fa Si, a name): Chan Master Xin Dao of Wenshu in Changde Prefecture (Changde Fu Wenshu Xin Dao Chanshi, place name + personal name): The son of the Xu family of Meizhou, he became a monk at the age of thirty. He went to Chengdu to study the Vijnanavada school, believing that he had reached the essence. A fellow monk questioned him, saying: 'The three realms are only mind, all dharmas are only consciousness (San Jie Wei Xin, Wan Fa Wei Shi, Buddhist terms).'
。今目前萬象樅然。心識安在。師茫然不知對。遂出關。周流江淮。既抵舒之太平。聞佛鑒禪師夜參。舉趙州柏樹子話。至覺鐵觜云先師無此語莫謗先師好。因大疑。提撕既久。一夕豁然。即趨丈室擬敘所悟。鑒見來便閉門。師曰。和尚莫謾某甲。鑒云。十方無壁落。何不入門來。師以拳擉破牕紙。鑒即開門搊住云。道道。師以兩手捧鑒頭作口啐而出。遂呈偈曰。趙州有個柏樹話。禪客相傳遍天下。多是摘葉與尋枝。不能直向根源會。覺公說道無此語。正是惡言當面罵禪人若具通方眼。好向此中辨真假。鑒深然之。每對客稱賞。後命分座。襄守請開法天寧。未幾擢大別文殊。上堂曰。師子顰呻。像王哮吼。雲門北斗里藏身。白雲因何喚作手。三世諸佛不能知。貍奴白牯卻知有。且道作么生是他知有底事。雨打梨花蛺蝶飛。風吹柳絮毛毬走。上堂。拈拄杖直上指曰。恁么時刺破憍尸迦腳跟。卓一下曰。恁么時卓破閻羅王頂骨。乃指東畔曰。恁么時穿過東海鯉魚眼睛。指西畔曰。恁么時塞卻西王母鼻孔。且道總不恁么時如何。今年雨水多。合宜頻曬㫰。宣和改元。下詔改僧為德士。上堂。祖意西來事。今朝特地新。昔為比丘相。今作老君形。鶴氅披銀褐。頭包蕉葉巾。林泉無事客。兩度受君恩。所以道。欲識佛性義。當觀
【現代漢語翻譯】 現在，萬象森然陳列，我的心識又在哪裡呢？』禪師茫然不知如何回答，於是離開關中，周遊江淮一帶。後來到了舒州的太平，聽到佛鑒禪師在晚參時，舉趙州柏樹子的話頭，說到覺鐵嘴說『先師沒有這句話，不要誹謗先師』時，心中產生大疑惑。經過長久的參究，一天晚上忽然開悟。立即前往佛鑒禪師的禪房，想要陳述自己所悟到的道理。佛鑒禪師見到他來，就關上門。禪師說：『和尚不要欺騙我。』佛鑒禪師說：『十方沒有墻壁阻隔，為什麼不入門進來？』禪師用拳頭打破窗戶紙。佛鑒禪師立即開門抓住他說：『說！說！』禪師用兩手捧著佛鑒禪師的頭，像口啐一樣地發出聲音，於是呈上一首偈頌說：『趙州有個柏樹話，禪客相傳遍天下。多是摘葉與尋枝，不能直向根源會。覺公說道無此語，正是惡言當面罵。禪人若具通方眼，好向此中辨真假。』佛鑒禪師深深地讚許他，每次對客人稱讚賞識他。後來命他分座說法。襄守邀請他在天寧寺開法。不久，被提拔到大別山的文殊寺。上堂說法時說：『師子發出痛苦的呻吟，像王發出怒吼，雲門禪師將自己藏身於北斗之中，白雲為什麼被叫做手？三世諸佛都不能知道，貍奴和白牯卻知道。那麼，他們知道的是什麼事呢？雨打梨花，蝴蝶飛舞；風吹柳絮，毛球滾動。』上堂說法時，拿起拄杖直指上方說：『這個時候，刺破憍尸迦（帝釋天）的腳跟。』用拄杖頓了一下說：『這個時候，擊破閻羅王的頭頂骨。』又指著東邊說：『這個時候，穿過東海鯉魚的眼睛。』指著西邊說：『這個時候，塞住西王母的鼻孔。』又說：『那麼，總不是這個時候又該如何呢？今年雨水多，應該勤快地曬葛布。』宣和（1119-1125）改元時，朝廷下詔將僧人改為德士。上堂說法時說：『祖師西來之意，今天特別地新。過去是比丘的相貌，現在是老君的形象。身披鶴氅和銀褐色的衣服，頭包著蕉葉巾。是林泉中無事的客人，兩次受到君王的恩惠。』所以說：『想要認識佛性的意義，應當觀察
【English Translation】 Now, all phenomena are arrayed before us, where is my consciousness? The Chan master was at a loss for an answer, and then he left the pass, traveling around the Jianghuai area. Later, he arrived at Taiping in Shu Prefecture, and heard Chan Master Fojian during the evening meditation, citing Zhaozhou's cypress tree koan, and when he spoke of Jue Tiezui saying, 'The former master did not have this saying, do not slander the former master,' he felt great doubt. After a long period of investigation, one night he suddenly attained enlightenment. He immediately went to Chan Master Fojian's room, wanting to state the principles he had realized. Chan Master Fojian saw him coming and closed the door. The Chan master said, 'Venerable monk, do not deceive me.' Chan Master Fojian said, 'The ten directions have no walls, why not enter?' The Chan master broke the window paper with his fist. Chan Master Fojian immediately opened the door and grabbed him, saying, 'Speak! Speak!' The Chan master held Chan Master Fojian's head with both hands, making a spitting sound, and then presented a verse saying, 'Zhaozhou has a cypress tree koan, which Chan practitioners spread throughout the world. Most are picking leaves and searching for branches, unable to directly understand the source. Jue Gong said there is no such saying, which is evil words scolding people to their faces. If Chan practitioners have all-encompassing eyes, they should discern truth from falsehood in this.' Chan Master Fojian deeply approved of him, and praised him to guests every time. Later, he ordered him to share the seat and expound the Dharma. Xiang Shou invited him to open the Dharma at Tianning Temple. Soon after, he was promoted to Manjusri Temple in Dabie Mountain. When he ascended the hall to preach, he said, 'The lion groans in pain, the elephant king roars, Chan Master Yunmen hides himself in the Big Dipper, why is the white cloud called a hand? The Buddhas of the three worlds cannot know, but the civet cat and the white cow know. Then, what is it that they know? Rain beats pear blossoms, butterflies fly; wind blows willow catkins, wool balls roll.' When he ascended the hall to preach, he raised his staff and pointed directly upwards, saying, 'At this time, pierce the heel of Kausika (Indra).' He struck the ground with his staff, saying, 'At this time, break the skull of King Yama.' Then he pointed to the east, saying, 'At this time, pierce the eyes of the carp in the East Sea.' Pointing to the west, he said, 'At this time, block the nostrils of the Queen Mother of the West.' Then he said, 'So, what if it is not this time? This year there is a lot of rain, it is appropriate to frequently dry kudzu cloth.' During the Xuanhe (1119-1125) reign, the court issued an edict to change monks into Taoist priests. When he ascended the hall to preach, he said, 'The meaning of the Patriarch's coming from the West is especially new today. In the past, it was the appearance of a Bhikkhu, now it is the image of Laozi. Wearing a crane cloak and silver-brown clothes, with a banana leaf turban on the head. He is a carefree guest in the forest and springs, and has twice received the emperor's favor.' Therefore, it is said, 'If you want to know the meaning of Buddha-nature, you should observe'
時節因緣。且道。即今是甚麼時節。毗盧遮那頂戴寶冠。為顯真中有俗。文殊老叟身披鶴氅。且要俯順時宜。一人既爾。眾人亦然。大家成立叢林。喜得群仙聚會。共酌迷仙酎。同唱步虛詞。或看靈寶度人經。或說長生不死藥。琴彈月下。指端發大古之音。棋佈軒前。妙著出神機之外。進一步。便到大羅天上。退一步。卻入九幽城中。祇如不進不退一句。又作么生道。直饒羽化三清路。終是輪迴一幻身。二年九月復僧。上堂。不掛田衣著羽衣。老君形相頗相宜。一年半內閑思想。大底興衰各有時。我佛如來預讖法之有難。教中明載無不委知。較量年代。正在於茲。魔得其便。惑亂正宗。僧改俗形。佛更名字。妄生邪解。刪削經文。鐃鈸停音。缽盂添足。多般矯詐。欺罔聖君。賴我皇帝陛下。聖德聖明。不忘付囑。不廢其教。特賜宸章頒行天下。仍許僧尼重新披削。實謂寒灰再焰。枯木重榮。不離俗形而作僧形。不出魔界而入佛界。重鳴法鼓。再整頹綱。迷仙酎變為甘露瓊漿。步虛詞翻作還鄉曲子。放下銀木簡。拈起尼師壇。昨朝稽首擎拳。今日和南不審。祇改舊時相。不改舊時人。敢問大眾。舊時人是一個是兩個。良久曰。秋風也解嫌狼籍。吹盡當年道教灰。建炎三年春示眾。舉臨濟入滅囑三聖因緣。師曰。正法眼藏
【現代漢語翻譯】 現代漢語譯本 時節因緣。且道，即今是什麼時節？毗盧遮那（宇宙的本初佛）頂戴寶冠，為顯示真理中也有世俗。文殊老叟（文殊菩薩的年長形象）身披鶴氅，且要俯順時宜。一人如此，眾人亦然。大家成立叢林（寺院），喜得群仙聚會，共同品酌迷仙酎（一種使人迷惑的酒），同唱步虛詞（道教的儀式音樂）。或看靈寶度人經（道教經典），或說長生不死藥。琴彈月下，指端發出遠古的聲音。棋佈軒前，精妙的棋著超出了常人的思維。進一步，便到達大羅天上（道教的最高境界）。退一步，卻進入九幽城中（地獄）。如果是不進不退一句，又該怎麼說呢？即使羽化成仙，到達三清的境界，終究還是輪迴中的虛幻之身。 二年九月復僧。上堂。不掛田衣著羽衣，老君形相頗相宜。一年半內閑思想，大抵興衰各有時。我佛如來預言佛法將有災難，教義中明確記載，沒有不詳細知道的。較量年代，正是在這個時候。魔（惡勢力）得其便，迷惑擾亂正宗。僧人改變俗人的形象，佛更改名字。胡亂產生邪惡的理解，刪減經文。鐃鈸停止演奏，缽盂增加多餘的裝飾。多種欺騙行為，欺騙聖明的君主。幸賴我皇帝陛下，聖德聖明，不忘記佛的囑託，不廢棄佛教的教義，特賜宸章頒行天下，仍然允許僧尼重新剃度出家。實在可以說是寒灰復燃，枯木重新繁榮。不離開俗人的形象而做僧人的事情，不從魔的境界而進入佛的境界。重新敲響法鼓，再次整頓頹廢的綱紀。迷仙酎變為甘露瓊漿，步虛詞翻作還鄉曲子。放下銀木簡，拿起尼師壇（坐具）。昨天稽首擎拳，今天合掌問候。只改變舊時的外表，不改變舊時的人。敢問各位，舊時的人是一個還是兩個？良久說，秋風也嫌棄狼藉，吹盡當年道教的灰燼。（建炎三年（1129年）春示眾）舉臨濟（唐代禪師）入滅囑託三聖（人名）的因緣。師說，正法眼藏（佛法的精髓）。
【English Translation】 English version Seasonal conditions and circumstances. Tell me, what season is it now? Vairocana (the primordial Buddha) wears a jeweled crown, to show that there is worldliness within truth. Old Man Wenshu (Manjusri Bodhisattva in his elderly form) wears a crane cloak, to comply with the times. If one person is like this, so are all people. Everyone establishes a Sangharama (monastery), rejoicing in the gathering of immortals, jointly tasting the intoxicating 'Mixian Zhou' (a kind of intoxicating wine), and singing 'Bu Xu Ci' (Taoist ritual music). Some read the 'Lingbao Duren Jing' (Taoist scripture), others talk about the elixir of immortality. Playing the qin under the moon, the fingertips emit the sound of great antiquity. Chess is laid out in front of the pavilion, and wonderful moves come from beyond divine calculation. One step forward, and you arrive at the Great Luo Heaven (the highest realm in Taoism). One step back, and you enter the Nine Nether Cities (hell). If it is a sentence of neither advancing nor retreating, how should it be said? Even if you ascend to immortality and reach the realm of the Three Pure Ones, it is still an illusory body in reincarnation. In the ninth month of the second year, restoring the Sangha. Ascending the hall. Not wearing the kasaya (monk's robe) but wearing a feather coat, the appearance of Lao Tzu (founder of Taoism) is quite suitable. Thinking idly for a year and a half, generally speaking, rise and fall each have their time. My Buddha Tathagata foretold that the Dharma would have difficulties, and the teachings clearly record that nothing is not known in detail. Comparing the eras, it is precisely at this time. Mara (evil forces) takes advantage of the opportunity to confuse and disturb the orthodox teachings. Monks change into the appearance of laypeople, and Buddhas change their names. Randomly generating evil interpretations, deleting scriptures. The cymbals stop playing, and the alms bowl adds superfluous decorations. Many kinds of deceptive behaviors, deceiving the wise ruler. Fortunately, my Emperor, with his sacred virtue and wisdom, does not forget the Buddha's entrustment, and does not abandon the teachings of Buddhism, and specially bestows imperial decrees to be promulgated throughout the world, still allowing monks and nuns to be tonsured and ordained again. It can truly be said that cold ashes rekindle, and withered trees flourish again. Not leaving the appearance of laypeople but doing the work of monks, not entering the realm of Mara but entering the realm of Buddha. Re-sounding the Dharma drum, re-organizing the decadent discipline. 'Mixian Zhou' is transformed into nectar and jade syrup, and 'Bu Xu Ci' is translated into songs of returning home. Putting down the silver wooden tablet, picking up the Nishidan (sitting cloth). Yesterday, bowing and raising fists, today, greeting with palms together. Only changing the old appearance, not changing the old people. May I ask everyone, are the old people one or two? After a long silence, he said, 'The autumn wind also dislikes the mess, blowing away the ashes of Taoism from that year.' (Spring of Jianyan three years (1129 AD)) He cited the cause and condition of Linji (Zen master of the Tang Dynasty) entering Nirvana and entrusting Sansheng (person's name). The master said, 'The Eye Treasury of the True Dharma' (the essence of the Buddha's teachings).
瞎驢滅。臨濟何曾有是說。今古時人皆妄傳。不信但看后三月。至閏三月。賊鐘相叛。其徒欲舉師南奔。師曰。學道所以了生死。何避之有。賊至。師曰。速見殺以快汝心。賊即舉槊殘之。血皆白乳。賊駭引席覆之而去。
韶州南華知昺禪師
蜀之永康人。上堂。此事最希奇。不礙當頭說。東鄰田舍翁。隨例得一橛。非唯貫聲色。亦乃應時節。若問是何宗。八字不著丿。擊禪床下座。上堂。日日說時時舉。似地擎山爭幾許。隴西鸚鵡得人憐。大都祇為能言語。休思惟。帶伴侶。智者聊聞猛提取。更有一般也大奇。貓兒偏解捉老鼠。上堂。以拄杖向空中攪曰。攪長河為酥酪。蟹蝦猶自眼搭眵。卓一下曰。變大地作黃金。窮漢依前赤骨立。為復自家無分。為復不肯承當。可中有個漢。荷負得行。多少人失錢遭罪。再卓一下曰。還會么。寶山到也須開眼。勿使忙忙空手回。
龍門遠法嗣
溫州龍翔竹庵士圭禪師
成都史氏子。初依大慈宗雅。心醉楞嚴。逾五秋。南遊謁諸尊宿。始登龍門。即以平時所得白佛眼。眼曰。汝解心已極。但歉著力開眼耳。遂俾職堂司。一日侍立次。問云。絕對待時如何。眼曰。如汝僧堂中白椎相似。師罔措。眼至晚抵堂。師理前話。眼曰。閑言語。師于言下大悟。
【現代漢語翻譯】 現代漢語譯本： 『瞎驢滅』（指愚蠢的驢子消失）。臨濟（指臨濟義玄禪師）何曾說過這樣的話。現在和過去的人都在胡亂傳播。不相信的話，看看后三個月發生的事情。到了閏三月，賊人鐘相（農民起義領袖）叛亂。他的部下想要率領軍隊向南逃奔。禪師說：『學道是爲了了脫生死，為什麼要逃避呢？』賊人到了，禪師說：『快點殺了我，以滿足你們的心意。』賊人就舉起長矛殘殺他。血都是白色的乳狀。賊人驚駭，用草蓆覆蓋著他的屍體離開了。
韶州南華寺的知昺禪師 知昺禪師是蜀地永康人。上堂說法時說：『這件事最稀奇，不妨當面說出來。東邊的鄰居老農，也隨隨便便得到了一塊。不僅僅貫穿聲色，也應和時節。如果問是什麼宗派，『八』字不帶那一撇。』說完敲擊禪床，走下座位。又上堂說法時說：『每天說，時時舉，就像大地托著山一樣，能有多重呢？隴西的鸚鵡被人喜愛，大多是因為能說話。』『不要思索，不要有伴侶。聰明人聽了就趕緊提取。還有一種情況也很稀奇，貓兒特別會捉老鼠。』又上堂說法時說：『用拄杖在空中攪動』，說：『攪動長河成為酥酪，螃蟹和蝦還是眼皮耷拉著。』用拄杖敲擊一下，說：『把大地變成黃金，窮人依舊赤身露體。』是因為自己沒有份嗎？還是不肯承擔？可其中有個漢子，能夠承擔得起。多少人因此失錢遭罪。』再次用拄杖敲擊一下，說：『會了嗎？到了寶山也要睜開眼睛，不要忙忙碌碌空手而回。』
龍門遠法嗣 溫州龍翔寺的竹庵士圭禪師 竹庵士圭禪師是成都史氏的兒子。起初依止大慈寺的宗雅禪師，對《楞嚴經》非常著迷，過了五年。後來南遊參訪各位尊宿，開始登上龍門。就用平時所學到的知識稟告佛眼清遠禪師。佛眼說：『你對心的理解已經很透徹了，只是欠缺著力開悟而已。』於是讓他擔任堂司的職務。一天侍立在佛眼身邊時，問道：『絕對待時如何？』佛眼說：『就像你們僧堂中打椎一樣。』禪師感到茫然不知所措。佛眼晚上來到禪堂，禪師又提起之前的話。佛眼說：『閑言語。』禪師在佛眼的話下大悟。
【English Translation】 English version: 'Blind donkey extinguished' (referring to the disappearance of a foolish donkey). Linji (referring to Chan Master Linji Yixuan) never said such a thing. People in the present and past are spreading it wildly. If you don't believe it, look at what happened in the next three months. In the intercalary third month, the rebel Zhong Xiang (leader of a peasant uprising) rebelled. His followers wanted to lead the army to flee south. The Chan master said, 'Studying the Dao is for resolving birth and death, why avoid it?' When the rebels arrived, the Chan master said, 'Quickly kill me to satisfy your hearts.' The rebels then raised their spears and brutally killed him. The blood was all white and milky. The rebels were horrified and covered his body with straw mats and left.
Chan Master Zhi Bing of Nanhua Temple in Shaozhou Chan Master Zhi Bing was a native of Yongkang in Shu. When he ascended the hall to preach, he said, 'This matter is most rare, it doesn't hurt to say it face to face. The old farmer in the east also casually obtained a piece. It not only penetrates sound and color, but also responds to the seasons. If you ask what sect it is, the character 『八』 (eight) does not have that stroke.』 After speaking, he struck the Zen bed and stepped down from the seat. Again, when he ascended the hall to preach, he said, 'Speaking every day, raising it every moment, like the earth holding up a mountain, how much weight can it be? The parrots of Longxi are loved by people, mostly because they can speak.' 'Do not think, do not have companions. Wise people hear it and quickly extract it. There is also another situation that is very rare, cats are particularly good at catching mice.' Again, when he ascended the hall to preach, he said, 'Stirring the staff in the air,' saying, 'Stirring the long river into ghee, the crabs and shrimps still have drooping eyelids.' He struck the staff once, saying, 'Turning the earth into gold, the poor are still naked.' Is it because they have no share? Or are they unwilling to bear it? But there is a man among them who can bear it. How many people lose money and suffer because of this.' He struck the staff again, saying, 'Do you understand? When you arrive at the treasure mountain, you must open your eyes, do not return empty-handed in a hurry.'
Successor of Longmen Yuan Chan Master Zhuan Shigui of Longxiang Temple in Wenzhou Chan Master Zhuan Shigui was the son of the Shi family in Chengdu. Initially, he relied on Chan Master Zongya of Daci Temple and was fascinated by the Shurangama Sutra for five years. Later, he traveled south to visit various venerable monks and began to ascend Longmen. He then used what he had learned to report to Chan Master Foyan Qingyuan. Foyan said, 'Your understanding of the mind is already very thorough, but you lack the effort to awaken.' So he had him serve as the director of the hall. One day, while standing beside Foyan, he asked, 'What is it like when there is absolute non-duality?' Foyan said, 'It's like striking the gavel in your monks' hall.' The Chan master felt at a loss. Foyan came to the Chan hall in the evening, and the Chan master brought up the previous conversation again. Foyan said, 'Idle talk.' The Chan master had a great awakening under Foyan's words.
政和末。出世和之天寧。屢遷名剎。詔興間。奉詔開山雁蕩能仁。時真歇居江心。聞師至。恐緣法未熟。特過江迎歸方丈。大展九拜。以誘溫人。由是翕然歸敬。未視篆。其徒懼行規法。深夜放火。鞠為瓦礫之墟。師竟就樹縛屋。升座示眾云。愛閑不打鼓山鼓。投老來看雁蕩山。杰閣危樓渾不見。溪邊茅屋兩三間。還有共相出手者么。喝一喝下座。聽法檀施。併力營建。未幾覆成寶坊。次補江心。上堂曰。萬年一念。一念萬年。和衣泥里輥。洗腳上床眠。歷劫來事祇在如今。大海波濤涌。小人方寸深。拈起拄杖曰。汝等諸人。未得個入頭。須得個入頭。既得個入頭。須有出身一路始得。大眾。且作么生是出身一路。良久曰。雪壓難摧澗底松。風吹不動天邊月。卓拄杖下座。上堂。萬機不到。眼見色耳聞聲。一句堂堂。頭戴天腳踏地。你諸人祇知今日是五月初一。殊不知金烏半夜忙忙去。玉兔天明上海東。以拂子擊禪床下座。上堂。明明無悟。有法即迷。諸人曏者里立不得。諸人曏者里住不得。若立則危。若住則瞎。直須意不停玄。句不停意。用不停機。此三者既明。一切處不須管帶。自然現前。不須照顧。自然明白。雖然如是。更須知有向上事。久雨不晴。咄。
南康軍云居高庵善悟禪師
洋州李氏子。
【現代漢語翻譯】 現代漢語譯本 政和（1111-1118）末年，在和之天寧寺出家。屢次遷往著名寺廟。宣和（1119-1125）年間，奉詔開山雁蕩能仁寺。當時真歇禪師住在江心寺，聽說和之禪師到來，擔心緣法尚未成熟，特地過江迎接他回到方丈室，行大禮九拜，以此來引導溫州人。因此，人們紛紛歸順敬仰。和之禪師還未正式視事，他的徒弟們害怕他實行嚴格的規矩，深夜放火，寺廟被燒成瓦礫廢墟。和之禪師竟然就地用樹枝搭建房屋，升座向大眾開示說：『喜愛清閑，不去敲打鼓山（位於福州）的鼓，年老了來看雁蕩山。高大的樓閣完全不見，溪邊只有兩三間茅屋。還有人願意共同出手的嗎？』喝一聲，走下座位。聽法的施主們合力營建，不久又建成寶坊。之後補任江心寺住持。上堂說法：『萬年如一念，一念如萬年。和衣在泥里打滾，洗腳後上床睡覺。歷劫以來的事情就在如今，大海波濤洶涌，小人的心胸卻很狹隘。』拈起拄杖說：『你們這些人，如果還沒有入門，必須得入門。既然入了門，必須要有出身的道路才行。大眾，那麼什麼是出身的道路呢？』良久說：『雪壓難摧澗底松，風吹不動天邊月。』放下拄杖，走下座位。上堂說法：『萬機不到，眼見色，耳聞聲。一句堂堂，頭頂天，腳踏地。你們這些人只知道今天是五月初一，卻不知道金烏（太陽）半夜忙忙碌碌地離去，玉兔（月亮）天明時從海東昇起。』用拂子敲擊禪床，走下座位。上堂說法：『明明沒有領悟，有了法就迷惑。你們這些人在這裡站不住，你們這些人在這裡住不得。如果站立就會危險，如果住下就會瞎眼。必須意不停留在玄妙上，句不停留在意義上，用不停留在機巧上。這三者既然明白了，一切處都不需要管束，自然現前，不需要照顧，自然明白。雖然這樣，更要知道有向上之事。』久雨不晴，咄。
南康軍云居高庵善悟禪師
是洋州李氏的兒子。
【English Translation】 English version At the end of the Zhenghe (1111-1118) era, he became a monk at Tianning Temple in Hezhou. He repeatedly moved to famous temples. During the Xuanhe (1119-1125) era, he was ordered to open the Yandang Nengren Temple. At that time, Chan Master Zhenxie lived in Jiangxin Temple. Hearing of Master Hezhi's arrival, he feared that the karmic connection was not yet ripe, so he specially crossed the river to welcome him back to the abbot's room, performing the grand nine prostrations to guide the Wenzhou people. As a result, people flocked to him with reverence. Before Master Hezhi officially took office, his disciples, fearing that he would implement strict rules, set fire in the middle of the night, and the temple was burned to ruins. Master Hezhi then built a house with branches on the spot and ascended the seat to instruct the assembly, saying: 'Loving leisure, I don't beat the drum of Gushan (located in Fuzhou); in my old age, I come to see Yandang Mountain. The magnificent pavilions are nowhere to be seen, only two or three thatched huts by the stream. Is there anyone willing to lend a hand?' He shouted and stepped down from the seat. The Dharma-listening donors worked together to rebuild the temple, and soon it was restored to its former glory. Later, he was appointed abbot of Jiangxin Temple. He ascended the hall and said: 'Ten thousand years are like one thought, one thought is like ten thousand years. Rolling in the mud with clothes on, going to bed after washing feet. The events of countless kalpas are right now; the waves of the great sea surge, but the hearts of petty people are narrow.' He picked up his staff and said: 'All of you, if you have not yet entered the gate, you must enter the gate. Once you have entered the gate, you must have a path to emerge. Assembly, what is the path to emerge?' After a long silence, he said: 'Snow presses down but cannot break the pine at the bottom of the ravine; wind blows but cannot move the moon in the sky.' He put down his staff and stepped down from the seat. Ascending the hall, he said: 'Ten thousand affairs do not reach, the eyes see form, the ears hear sound. A sentence is dignified, the head supports the sky, and the feet tread the earth. All of you only know that today is the first day of the fifth month, but you do not know that the golden crow (sun) busily departs in the middle of the night, and the jade rabbit (moon) rises from the east sea at dawn.' He struck the Zen bed with his whisk and stepped down from the seat. Ascending the hall, he said: 'Clearly there is no enlightenment; with Dharma, there is delusion. You people cannot stand here; you people cannot dwell here. If you stand, you will be in danger; if you dwell, you will be blind. You must not let the mind dwell on the mysterious, the sentence dwell on the meaning, or the function dwell on the expedient. Once these three are understood, there is no need to manage anything; it will naturally appear before you, no need to take care of it, it will naturally be clear. Although it is so, you must know that there is something beyond.' Long rain without clearing, tut!'
Chan Master Shangu of Gao'an Hermitage, Yunju, Nankang Army
Was the son of the Li family of Yang Prefecture.
年十一去家。業經得度。有夙慧。聞沖禪師舉武帝問達磨因緣。如獲舊物。遽曰。我既廊然。何聖之有。沖異其語。勉之南詢。蒙授記于龍門。一日有僧。被蛇傷足。佛眼問曰。既是龍門。為甚麼卻破蛇咬。師即應曰。果然現大人相。眼益器之。後傳此語到昭覺。圓悟云。龍門有此僧耶。東山法道未寂寥爾。住後上堂。少林面壁。懷藏東土西天。歐阜升堂。充塞四維上下。致使山巍巍而砥掌平。水昏昏而常自清。花非艷而結空果。風不搖而片葉零。人無法而得咨問。佛無心而更可成。野蔬淡飯延時日。任運隨緣道自靈。畢竟如何。日午打三更。
遂寧府西禪文璉禪師
郡之張氏子。上堂。一向恁么去。直得凡聖路絕。水泄不通。鐵蛇鉆不入。鐵錘打不破。至於千里萬里鳥飛不度。一向恁么來。未免灰頭土面。帶水拖泥。唱九作十。指鹿為馬。非唯辜負先聖。亦仍理沒己靈。敢問大眾。且道恁么去底是。恁么來底是。芍藥花開菩薩面。棕櫚葉散夜叉頭。上堂。諸方浩浩談玄。每日撞鐘打鼓。西禪無法可說。勘破燈籠露柱。門前不置下馬臺。免被傍人來借路。若借路須照顧腳下。若參差。邯鄲學唐步。上堂。心生種種法生。森羅萬象縱橫。信手拈來便用。日輪午後三更。心滅種種法滅。四句百非路絕。直饒達
磨出頭。也是眼中著屑。心生心滅是誰。木人攜手同歸。歸到故鄉田地。猶遭頂上一錘。上堂。正月孟春猶寒。直下言端語端。拈起衲僧鼻孔。穿開佛祖心肝。知有者。達磨不來東土。二祖不往西天。不知有者。誰知當面蹉過。迢迢十萬八千。山僧為你重說偈言。大眾莫教辜負。孟春猶寒。僧問。師子未出窟時如何。師曰。爪牙已露。曰出窟后如何。師曰。龍頭蛇尾。曰出與未出時如何。師曰。正好吃棒。問以一重去一重即不問。不以一重去一重時如何。師曰。阇黎有許多工夫。
撫州白楊法順禪師
綿州文氏子。依止佛眼。聞普說舉傅大士心王銘云。水中鹽味。色里膠青。決定是有。不見其形。師于言下有省。后觀寶藏迅轉。頓明大法。趨丈室作禮呈偈曰。頂有異峰云冉冉。源無別派水泠泠。遊山未到山窮處。終被青山礙眼睛。住後上堂。好事堆堆疊疊來。不須造作與安排。落林黃葉水推去。橫谷白雲風捲回。寒雁一聲情念斷。霜鐘才動我山摧。白楊更有過人處。盡夜寒爐撥死灰。忽有個衲僧出來道。長老少賣弄。得恁么窮乞相。山僧祇向他道。卻被你道著。上堂。我手何似佛手。天上南星北斗。我腳何似驢腳。往事都來忘卻。人人盡有生緣。個個足方頂圓。大愚灘頭立處。孤月影射深灣。會不得見還
【現代漢語翻譯】 現代漢語譯本 磨出頭，也是眼中著屑：比喻過於賣弄聰明，反而適得其反。 心生心滅是誰：誰是那個經歷心生心滅的主體？ 木人攜手同歸：木頭人手牽著手一同迴歸。 歸到故鄉田地：迴歸到原本的故鄉田地。 猶遭頂上一錘：卻仍然遭受當頭一棒。 上堂：(禪宗用語)指禪師登上法堂說法。 正月孟春猶寒：正月早春仍然寒冷。 直下言端語端：直接說出真實不虛的話語。 拈起衲僧鼻孔：抓住修行僧人的鼻子。 穿開佛祖心肝：徹底領悟佛祖的真諦。 知有者：明白真理的人。 達磨不來東土：達磨(Bodhidharma)祖師沒有來過東土(中國)。 二祖不往西天：二祖慧可(Huike)沒有去過西天(印度)。 不知有者：不明白真理的人。 誰知當面蹉過：誰知道當面錯過了真理。 迢迢十萬八千：路途遙遠，有十萬八千里。 山僧為你重說偈言：我這個山僧為你重新說一遍偈語。 大眾莫教辜負：各位不要辜負了這番話。 孟春猶寒：早春仍然寒冷。 僧問：有僧人問道。 師子未出窟時如何：獅子沒有出洞穴的時候是怎樣的？ 師曰：禪師回答說。 爪牙已露：爪子和牙齒已經顯露出來。 曰出窟后如何：出了洞穴之後又是怎樣的？ 龍頭蛇尾：像龍頭蛇尾一樣。 曰出與未出時如何：出洞穴和未出洞穴時又是怎樣的？ 正好吃棒：正好應該捱打。 問以一重去一重即不問：如果用一種去除一種的方式，我就不問了。 不以一重去一重時如何：不用一種去除一種的方式，那又是怎樣的？ 阇黎有許多工夫：你還有很多功夫要下啊。 撫州白楊法順禪師 綿州文氏子：綿州姓文的人家的兒子。 依止佛眼：依止佛眼禪師。 聞普說舉傅大士心王銘云：聽到普說禪師引用傅大士(Fu Dashi)的《心王銘》說。 水中鹽味，色里膠青：水中的鹽味，顏色中的膠青。 決定是有，不見其形：確實存在，卻看不見它的形狀。 師于言下有省：禪師在這些話語下有所領悟。 后觀寶藏迅轉：後來觀看《寶藏經》迅速翻閱。 頓明大法：頓時明白了佛法。 趨丈室作禮呈偈曰：走向方丈室行禮並呈上偈語說。 頂有異峰云冉冉：頭頂上有奇特的山峰，雲彩緩緩飄動。 源無別派水泠泠：源頭沒有其他支流，水流清澈。 遊山未到山窮處：遊山還沒有到達山窮水盡的地方。 終被青山礙眼睛：最終還是被青山擋住了眼睛。 住後上堂：住持寺院後上堂說法。 好事堆堆疊疊來：好事接連不斷地到來。 不須造作與安排：不需要人為的製造和安排。 落林黃葉水推去：飄落的黃葉被水沖走。 橫谷白雲風捲回：山谷中的白雲被風捲回。 寒雁一聲情念斷：寒雁一聲鳴叫，情念斷絕。 霜鐘才動我山摧：霜鐘剛剛敲響，我的山就要崩塌。 白楊更有過人處：白楊禪寺更有過人之處。 盡夜寒爐撥死灰：整夜在寒冷的爐子里撥弄死灰。 忽有個衲僧出來道：忽然有個修行僧人出來說。 長老少賣弄：長老少賣弄你的禪法。 得恁么窮乞相：顯得這麼窮酸相。 山僧祇向他道：我這個山僧只是對他說。 卻被你道著：卻被你給說中了。 上堂：(禪宗用語)指禪師登上法堂說法。 我手何似佛手：我的手像佛手嗎？ 天上南星北斗：天上的南星和北斗星。 我腳何似驢腳：我的腳像驢腳嗎？ 往事都來忘卻：過去的事情都忘卻了。 人人盡有生緣：每個人都有生存的因緣。 個個足方頂圓：每個人都是腳是方的，頭是圓的。 大愚灘頭立處：在大愚(Dayu)灘頭站立的地方。 孤月影射深灣：孤單的月亮影子照在深灣裡。 會不得見還：如果不能領會，就去看看吧。
【English Translation】 English version 'Grinding out a head' is also like having dust in your eyes: A metaphor for being too clever for one's own good, leading to adverse results. Who is the one experiencing the arising and ceasing of the mind? Wooden figures holding hands return together. Returning to the original homeland and fields. Yet still suffering a blow to the head. Ascending the Hall: (Zen term) Refers to the Zen master ascending the Dharma hall to give a sermon. The first month of early spring is still cold. Directly speaking truthful and genuine words. Grabbing the nose of the mendicant monk. Thoroughly understanding the true essence of the Buddha. Those who understand the truth. Bodhidharma (達磨) did not come to the Eastern Land (China). The Second Patriarch Huike (慧可) did not go to the Western Heaven (India). Those who do not understand the truth. Who knows that they have missed the truth right in front of their faces? The journey is far, with a distance of one hundred and eight thousand li. This mountain monk will repeat the verse for you. Everyone, do not fail to appreciate these words. Early spring is still cold. A monk asked: What is it like when the lion has not yet left the cave? The Zen master replied: The claws and teeth are already exposed. What is it like after leaving the cave? Like a dragon's head and a snake's tail. What is it like when leaving and not leaving the cave? It is just right to be beaten with a stick. If using one to remove one, I would not ask. If not using one to remove one, then what is it like? You still have a lot of work to do. Zen Master Fashun of Baiyang Temple in Fuzhou The son of the Wen family in Mianzhou. Relying on Zen Master Foyan. Hearing Zen Master Pushuo quoting Fu Dashi's (傅大士) 'Mind King Inscription' saying: 'The taste of salt in water, the glue and blue in color.' 'It definitely exists, but its form cannot be seen.' The Zen master had some understanding from these words. Later, watching the rapid turning of the 'Treasure Trove Sutra'. Suddenly understanding the Great Dharma. Approaching the abbot's room, bowing and presenting a verse saying: 'On the top of the head are strange peaks with clouds slowly drifting.' 'The source has no other tributaries, the water flows clearly.' 'Traveling the mountains has not reached the end of the mountains and rivers.' 'In the end, the green mountains block the eyes.' After residing in the temple, ascending the hall to give a sermon. Good things come in piles and layers. There is no need for artificial creation and arrangement. The fallen yellow leaves are washed away by the water. The white clouds in the valley are rolled back by the wind. The cry of a cold goose severs emotional thoughts. The frost bell has just rung, and my mountain is about to collapse. Baiyang Temple has even more outstanding qualities. Stirring the dead ashes in the cold stove all night. Suddenly a mendicant monk came out and said: Elder, stop showing off your Zen Dharma. Appearing so poor and wretched. This mountain monk just said to him: You have hit the nail on the head. Ascending the Hall: (Zen term) Refers to the Zen master ascending the Dharma hall to give a sermon. Is my hand like the Buddha's hand? The southern star and the Big Dipper in the sky. Is my foot like a donkey's foot? Past events are all forgotten. Everyone has a cause for existence. Everyone has square feet and round heads. Standing at the Dayu (大愚) shoal. The shadow of the lonely moon shines in the deep bay. If you cannot understand, go and see.
難。一曲漁歌過遠灘。示眾。染緣易就。道業難成。不了目前。萬緣差別。祗見境風浩浩。凋殘功德之林。心火炎炎。燒盡菩提之種。道念若同情念。成佛多時。為眾如為己身。彼此事辦。不見他非我是。自然上敬下恭。佛法時時現前。煩惱塵塵解脫。上堂。雞啼曉月。狗吠枯樁。只可默會。難入思量。看不見處動地放光。說不到處天地玄黃。撫城尺六狀紙。元來出在清江。大眾。分明話出人難見。昨夜三更月到牕。
錦江禪燈卷第六 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第七
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第十六世
龍門遠法嗣
南康軍歸宗真牧正賢禪師
潼川陳氏子。世為名儒。幼從三聖海澄為苾芻。具滿分戒。游成都。依大慈秀公習經論。凡典籍過目成誦。義亦頓曉。秀稱為經藏子。出蜀謁諸尊宿。后扣佛眼。一日入室。眼舉慇勤抱得旃檀樹語。聲未絕。師頓悟。眼曰。經藏子漏逗了也。自是與師商確淵奧。亹亹無盡。眼稱善。因手書真牧二字授之。紹興己巳。歸宗虛席。郡侯以禮請。堅臥不應。寶文李公懋。嘗問道于師。同屬官強之。乃就。上堂。且第一句如何道。汝等若向世界未成時
【現代漢語翻譯】 現代漢語譯本 難啊。一曲漁歌飄過遙遠的沙灘。這是爲了警示大眾：隨順因緣很容易，成就道業卻很難。如果不能明瞭眼前的事物，就會被萬千差別所迷惑。只能看到外境的風浩浩蕩蕩，凋殘了修行的功德之林；內心的火熊熊燃燒，燒盡了菩提的種子。如果修道的念頭能像思念情愛一樣強烈，那麼成佛早就實現了。對待眾生如同對待自己一樣，彼此的事情都能辦好。如果能不見他人的過失，不執著于自我的存在，自然就會上下互相尊敬謙讓，佛法時時刻刻都會顯現在眼前，煩惱塵埃也隨之解脫。上堂開示：雞啼之時，曉月還掛在天空；狗對著枯樹樁吠叫。這些只能用心去體會，難以用思慮去衡量。在看不見的地方，有震天動地的光明；在說不到的地方，有天地般的玄妙。撫摸著城裡六尺長的訴狀，原來是從清江發出來的。各位，分明說出了人難以見到（的真理），就像昨夜三更時分，月光照進了窗戶。
《錦江禪燈卷第六》 卍新續藏第 85 冊 No. 1590 《錦江禪燈》
《錦江禪燈卷第七》
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第十六世
龍門遠法嗣
南康軍歸宗真牧正賢禪師
（禪師是）潼川陳氏的兒子，世代都是著名的儒生。年幼時跟隨三聖海澄出家為苾芻（比丘）。受持了圓滿的戒律。遊歷成都，依止大慈秀公學習經論。凡是典籍，看過一遍就能背誦，其中的含義也能立刻明白。秀公稱他為『經藏子』。離開四川后，拜訪各地的尊宿。後來參叩佛眼禪師。有一天入室請益，佛眼禪師舉起『慇勤抱得旃檀樹』這句話，話音未落，禪師就頓悟了。佛眼禪師說：『經藏子也有疏漏的地方啊。』從此以後，（真牧禪師）與佛眼禪師商討佛法的精深奧妙之處，滔滔不絕，沒有窮盡。佛眼禪師稱讚他很好，於是親手寫了『真牧』二字授予他。紹興己巳年（1139年），歸宗寺住持的位置空缺，郡侯以禮相請，（真牧禪師）堅決推辭不答應。寶文李公懋曾經向禪師問道，與同僚一起強行邀請他，（真牧禪師）才答應前往。上堂開示：且問第一句該如何說？你們如果向著世界還沒有形成的時候（去體悟）
【English Translation】 English version Difficult. A fisherman's song passes over the distant shoal. This is to show the public: following karmic conditions is easy, but achieving the path is difficult. If one cannot understand what is before one's eyes, one will be confused by myriad differences. One can only see the wind of the external world raging, withering the forest of meritorious virtues; the fire of the mind blazing, burning away the seeds of Bodhi. If the thought of cultivating the path were as strong as the thought of love and affection, then Buddhahood would have been achieved long ago. Treat sentient beings as you would treat yourself, and each other's affairs will be accomplished. If one can avoid seeing the faults of others and not be attached to one's own existence, then naturally there will be respect and humility between superiors and inferiors, the Buddha-dharma will always be present, and the dust of afflictions will be liberated. Ascending the Dharma hall: When the rooster crows, the morning moon still hangs in the sky; the dog barks at the dry stump. These can only be understood with the heart, and are difficult to measure with thought. In the place that cannot be seen, there is earth-shattering light; in the place that cannot be spoken of, there is the profound mystery of heaven and earth. Stroking the six-foot-long petition in the city, it turns out it came from the Qingjiang River. Everyone, clearly speaking out what is difficult for people to see, is like the moon shining into the window at the third watch last night.
The Sixth Volume of the Jinjiang Zen Lamp Supplement to the Buddhist Canon, Volume 85, No. 1590, Jinjiang Zen Lamp
The Seventh Volume of the Jinjiang Zen Lamp
Compiled by Zhaojue Zhangxue and Tongzui
Revised by Shaoxing Huan'an and Hu Shengyou
The Sixteenth Generation from Dajian Huineng
Lineage Successor of Longmen Yuan
Zen Master Zhenmu Zhengxian of Guizong in Nankang Army
(The Zen Master was) the son of the Chen family of Tongchuan, whose family had been famous Confucian scholars for generations. As a child, he followed Sansheng Haicheng to become a Bhikshu (Buddhist monk). He received the full precepts. He traveled to Chengdu and relied on Da Ci Xiugong to study the scriptures and treatises. He could recite any classic after reading it once, and he could immediately understand its meaning. Xiugong called him 'Scripture Treasury Child'. After leaving Sichuan, he visited venerable monks in various places. Later, he called on Zen Master Foyan. One day, when he entered the room for instruction, Zen Master Foyan raised the phrase 'Diligently embracing the sandalwood tree', and before the words were finished, the Zen Master had an enlightenment. Zen Master Foyan said, 'The Scripture Treasury Child also has omissions.' From then on, (Zen Master Zhenmu) discussed the profound mysteries of the Buddha-dharma with Zen Master Foyan, endlessly. Zen Master Foyan praised him as good, and then personally wrote the two characters 'Zhenmu' and gave them to him. In the year of Jisi in Shaoxing (1139 AD), the position of abbot of Guizong Temple was vacant, and the prefectural governor invited him with courtesy, but (Zen Master Zhenmu) firmly declined. Li Gongmao of Baowen once asked the Zen Master about the Dharma, and together with his colleagues, he forcibly invited him, and (Zen Master Zhenmu) agreed to go. Ascending the Dharma hall: And how should the first sentence be spoken? If you turn towards the time when the world has not yet formed (to realize)
。父母未生時。佛未出世時。祖師未西來時道得。已是第二句。且第一句如何道。直饒你十成道得。未免左之右之。卓拄杖下座。上堂。良久召大眾曰。作么生。若也擬議。賢上座謾你諸人去也。打地和尚。瞋他秘魔巖主。擎個叉兒。胡說亂道。遂將一摑成齏粉。散在十方世界。還知么。舉拂子曰。而今卻在拂子頭上。說一切智智清凈。無二無二分。無別無斷故。還聞么。閻老子知得。乃曰。賢上座你若相當去。不妨奇特。或不相當。總在我手裡。祇向他道。閻老子。你也退步摸索鼻孔看。擊禪床下座。僧問。久默斯要。已泄真機。學人上來。請師開示。師曰。耳朵在甚麼處。曰一句分明該萬象。師曰。分明底事作么生。曰臺星照臨。枯木回春。師曰。換卻你眼睛。
世奇首座
成都人。遍參講席。𣆶造龍門。一日燕坐瞌睡間。群蛙忽鳴。誤聽為淨髮版響。亟趨往。有曉之者曰。蛙鳴非版也。師恍然。詣方丈剖露。佛眼曰。豈不見羅睺羅。師遽止曰。和尚不必。舉待去自看。未幾有省。乃占偈曰。夢中聞版響。覺后蝦蟆啼。蝦蟆與版響。山嶽一時齊。由是益加參究。洞臻玄奧。眼命分座。師固辭曰。此非細事。也如金針刺眼。毫髮若差。睛則破矣愿生生居學地。而自煆煉。眼因以偈美之曰。有道只因頻退
【現代漢語翻譯】 現代漢語譯本：父母未出生時，佛陀還未出世時（公元前624-公元前544），達摩祖師還未從西方來時，如果能說出『道』，這已經是第二句話了。那麼第一句話該怎麼說呢？就算你十分說得對，也免不了偏左偏右。說完，便拄著禪杖走下座位。上堂說法時，良久后呼喚大眾說：『該怎麼做？如果你們還要思量，這位賢上座可就欺騙你們了。』打地和尚，惱怒秘魔巖主，拿著個叉子，胡說八道。於是將他一掌打成粉末，散在十方世界。還知道嗎？舉起拂塵說：『現在卻在拂塵頭上，說一切智慧的清凈，沒有二，沒有二分，沒有差別，沒有斷絕，聽見了嗎？』閻羅王如果知道，就會說：『賢上座，你如果能相應，那就不尋常。如果不相應，總在我手裡。』只管對他說：『閻羅王，你也退後摸摸自己的鼻孔看看。』說完便敲擊禪床走下座位。有僧人問：『長久的沉默是重要的，已經泄露了真正的玄機。學人前來，請老師開示。』老師說：『耳朵在哪裡？』僧人說：『一句分明包含萬象。』老師說：『分明的事情該怎麼做？』僧人說：『臺星照耀，枯木回春。』老師說：『換掉你的眼睛。』 世奇首座 是成都人，廣泛參訪各個講席，最終到達龍門。一天，他坐著打瞌睡時，忽然聽到青蛙鳴叫，誤以為是淨髮版的響聲，急忙跑過去。有人告訴他說：『蛙鳴不是版響。』世奇首座這才恍然大悟，於是去方丈那裡剖析說明。佛眼禪師說：『難道你沒聽說過羅睺羅（釋迦牟尼佛的兒子）嗎？』世奇首座立刻制止說：『和尚不必說了，舉起來讓我自己看。』沒過多久，他便有所領悟，於是作偈說：『夢中聽到版響，醒來卻是蝦蟆啼叫。蝦蟆與版響，山嶽一時齊鳴。』從此更加參究，徹底領悟玄奧。佛眼禪師要分座給他，世奇首座堅決推辭說：『這不是小事，也像用金針刺眼睛一樣，稍微差一點，眼睛就會瞎掉。我願意生生世世都待在學習的地方，自己鍛鍊。』佛眼禪師因此用偈語讚美他說：『有道只是因為經常退讓。』
【English Translation】 English version: Before parents were born, before the Buddha appeared in the world (624-544 BCE), before Bodhidharma came from the West, to speak of the 'Tao' is already the second phrase. Then how should the first phrase be spoken? Even if you speak perfectly, you cannot avoid leaning left or right. Having said this, he leaned on his staff and stepped down from his seat. Ascending the hall, after a long silence, he called out to the assembly, saying, 'What to do? If you still deliberate, this worthy senior will deceive you all.' The Ground-Hitting Monk, angered the Lord of Secret Demon Rock, holding a fork, speaking nonsense. Thereupon, he struck him into powder with one palm, scattering it throughout the ten directions of the world. Do you know? Raising the whisk, he said, 'Now it is on the head of the whisk, speaking of the purity of all wisdom, without two, without two divisions, without difference, without cessation, do you hear? If Yama (the King of Hell) knows, he will say, 'Worthy senior, if you can correspond, that is extraordinary. If you do not correspond, you are entirely in my hands.' Just tell him, 'Yama, you also step back and feel for your nose.' Having said this, he struck the Zen platform and stepped down from his seat. A monk asked, 'Prolonged silence is essential, the true secret has already been revealed. The student comes forward, please teacher enlighten.' The teacher said, 'Where are the ears?' The monk said, 'One phrase clearly encompasses all phenomena.' The teacher said, 'What to do with the clear matter?' The monk said, 'The Terrace Star shines, withered trees return to spring.' The teacher said, 'Change your eyes.' Senior Seat Shiqi Was a native of Chengdu, widely visited various lectures, and finally arrived at Longmen. One day, while sitting and dozing, he suddenly heard frogs croaking, mistakenly thinking it was the sound of the hair-washing board, and hurried over. Someone told him, 'The croaking of frogs is not the sound of the board.' Senior Seat Shiqi suddenly realized, and went to the abbot to explain. Zen Master Foyan said, 'Have you not heard of Rahula (Buddha Shakyamuni's son)?' Senior Seat Shiqi immediately stopped him, saying, 'Venerable monk, there is no need to say, raise it up and let me see for myself.' Before long, he had some understanding, and then composed a verse, saying, 'In a dream, I heard the sound of the board, waking up, it was the croaking of toads. The toads and the sound of the board, the mountains and peaks sound together at once.' From then on, he further investigated, thoroughly understanding the profound mysteries. Zen Master Foyan wanted to divide the seat for him, Senior Seat Shiqi firmly declined, saying, 'This is not a small matter, it is like piercing the eyes with a golden needle, if there is a slight difference, the eyes will be blinded. I am willing to stay in the place of learning lifetime after lifetime, and train myself.' Zen Master Foyan therefore praised him with a verse, saying, 'Having the Tao is only because of frequent retreats.'
步。謙和元自慣回光。不知已在青雲上。猶更將身入眾藏。暮年學者力請不容辭。后因說偈曰。諸法空故我心空。我心空故諸法同。諸法我心無別體。祇在而今一念中。且道。是那一念。眾罔措。師喝一喝而終。
給事馮楫濟川居士
自壯扣諸名宿。最後居龍門。從佛眼遠禪師再歲。一日同遠經行法堂。偶童子趨庭吟曰。萬象之中獨露身。遠拊公背曰。好聻。公於是契入。紹興丁巳。除給事。會大慧禪師。就明慶開堂。慧下座。公挽之曰。和尚每言于士大夫前曰。此生決不作者蟲豸。今日因甚卻納敗缺。慧曰。盡大地是個杲上座。你向甚處見他。公擬對。慧便掌。公曰。是我招得。越月特丐祠坐夏徑山。榜其室曰不動軒。
大隨靜法嗣
合州釣魚臺石頭自回禪師
本郡人也。世為石工。雖不識字。志慕空宗每求人口授法華。能誦之。棄家投大隨供掃灑。寺中令取崖石。師手不釋錘鑿。而誦經不輟。隨見而語曰。今日硿磕。明日硿磕。死生到來。作么摺合。師愕然。釋其器設禮。愿聞究竟。隨令且罷誦經。看趙州勘婆因緣。師唸唸不去心。久之因鑿石稍堅。盡力一錘。瞥見火光。忽然省徹。走至方丈。禮拜呈頌曰。用盡工夫。渾無巴鼻。火光迸散。元在者里。隨忻然曰。子徹也。復獻趙
【現代漢語翻譯】 現代漢語譯本：於是離開。謙和的元禪師自然而然地迴歸自性之光。不知不覺已經身處青雲之上。仍然將自身融入大眾之中。晚年學者們極力請求他出山，他無法推辭。後來因此說了偈語：『諸法皆空所以我心空，我心空所以諸法相同。諸法與我心沒有分別的本體，只在于當下這一念之中。』 且說，是哪一念？眾人不知所措。元禪師大喝一聲而圓寂。
給事中馮楫濟川居士
自年輕時就拜訪各位名宿，最後居住在龍門。跟隨佛眼遠禪師兩年。一天，與佛眼遠禪師一同經過法堂，恰逢童子在庭院吟誦：『萬象之中獨露身。』 佛眼遠禪師拍著馮楫濟川居士的背說：『好啊！』 馮楫濟川居士因此契入。紹興丁巳年（1137年），被授予給事中一職。適逢大慧禪師在明慶寺開堂。大慧禪師下座后，馮楫濟川居士拉著他說：『和尚您經常在士大夫面前說：此生決不做作者蟲豸。今天為何卻認輸了呢？』 大慧禪師說：『整個大地都是杲上座，你從哪裡見到他？』 馮楫濟川居士正要回答，大慧禪師便打了他一掌。馮楫濟川居士說：『是我自找的。』 不久，特意請求辭官，到徑山寺坐夏安居，並在自己的房間上題名為『不動軒』。
大隨靜禪師法嗣
合州釣魚臺石頭自回禪師
是本郡人。世代以石匠為業。雖然不識字，但志向仰慕空宗，經常請人教授《法華經》（妙法蓮華經），能夠背誦。他捨棄家庭，投奔大隨寺，負責灑掃。寺中讓他去採石。自回禪師手裡不停地拿著錘子和鑿子，誦經也不停止。大隨靜禪師看見后對他說：『今天硿磕，明天硿磕，生死到來，怎麼應對？』 自回禪師愕然，放下工具，行禮，希望聽聞究竟的道理。大隨靜禪師讓他先停止誦經，參看趙州禪師勘驗老婆子的因緣。自回禪師念念不忘此事。很久之後，因為鑿石頭稍稍堅硬，用盡全力一錘，忽然看見火光，猛然醒悟。跑到方丈室，禮拜並呈上頌語說：『用盡功夫，全無著落。火光迸散，原來就在這裡。』 大隨靜禪師高興地說：『你徹悟了。』 又獻上趙
【English Translation】 English version: Thereupon, he departed. The amiable Yuan naturally returned to the light of his own nature. Unknowingly, he was already in the high heavens. Still, he immersed himself among the masses. In his later years, scholars earnestly requested him to come out of seclusion, which he could not refuse. Later, he spoke a verse: 'All dharmas are empty, therefore my mind is empty; my mind is empty, therefore all dharmas are the same. Dharmas and my mind have no separate substance; they are only in this present moment.' Tell me, which is that moment? The assembly was at a loss. Yuan shouted once and passed away.
Layman Feng Ji, Jichuan, a Supervising Secretary
From his youth, he visited various renowned monks, eventually residing at Longmen. He followed Zen Master Foyan Yuan for two years. One day, while walking with Foyan through the Dharma hall, a boy happened to be reciting in the courtyard: 'Alone, the body is revealed amidst all phenomena.' Foyan patted Feng Ji's back and said, 'Good!' Thereupon, Feng Ji had an awakening. In the year Ding Si of the Shaoxing era (1137 AD), he was appointed as a Supervising Secretary. Coincidentally, Zen Master Dahui was opening a Dharma hall at Mingqing Temple. After Dahui descended from the seat, Feng Ji pulled him and said, 'Venerable, you often say before scholars and officials: 'In this life, I will never be a worm that creates writings.' Why are you admitting defeat today?' Dahui said, 'The entire earth is Abbot Gao; where do you see him?' As Feng Ji was about to reply, Dahui slapped him. Feng Ji said, 'I brought it upon myself.' Before long, he specially requested to resign from his official position and went to Jingshan Temple for the summer retreat, naming his room 'Immovable Hut'.
Dharma Successor of Zen Master Dasui Jing
Zen Master Shitou Zihui of Diaoyutai, Hezhou
He was a native of this prefecture. His family had been stone workers for generations. Although he was illiterate, he aspired to the teachings of emptiness and often asked people to teach him the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), which he was able to recite. He abandoned his home and went to Dasui Temple, where he was responsible for sweeping and cleaning. The temple instructed him to quarry stones. Zihui held the hammer and chisel in his hands without stopping, and he did not cease reciting the sutra. Seeing this, Dasui Jing said to him, 'Today, kong ke; tomorrow, kong ke. When birth and death arrive, how will you deal with it?' Zihui was startled, put down his tools, paid his respects, and wished to hear the ultimate truth. Dasui Jing told him to stop reciting the sutra for now and to contemplate the koan of Zen Master Zhaozhou examining the old woman. Zihui kept this in mind. After a long time, because the stone he was chiseling was slightly hard, he struck it with all his might, and suddenly saw a flash of light, and suddenly awakened. He ran to the abbot's room, bowed, and presented a verse, saying, 'Having exhausted all effort, there was nowhere to grasp. The flash of light scattered, and it was originally here.' Dasui Jing happily said, 'You are enlightened.' He also presented Zhaozhou's
州勘婆頌曰。三軍不動旗閃爍。老婆正是魔王腳。趙州無柄鐵掃帚。掃蕩煙塵空索索。隨可之。遂授以僧服。因擊石而悟故。有回石頭之稱也。上堂。參禪學道。大似井底叫渴相似。殊不知塞耳塞眼。迴避不及。且如十二時中行住坐臥。動轉施為。是甚麼人使作。眼見耳聞。何處不是路頭。若識得路頭。便是大解脫路。方知老漢與你證盟。山河大地與你證盟。所以道。十方薄伽梵。一路涅槃門。諸仁者。大凡有一物當途。要見一物之根源。一物無處。要見一物之根源。見得根源。源無所源。所源既非。何處不圓。諸禪德。你看老漢有甚麼勝你處。諸人有甚麼不如老漢處。還會么。太湖三萬六千頃。月在波心說向誰。
潼川府護聖愚丘居靜禪師
成都楊氏子。年十四。禮白馬安慧為師。聞南堂道望。遂往依焉。堂舉香嚴枯木里龍吟話。往返酬詰。師于言下大悟。一日堂問曰。莫守寒巖異草青。坐卻白雲宗不妙。汝作么生。師曰。直須揮劍。若不揮劍。漁父棲巢。堂矍然曰。者小廝兒。師珍重便行。出住東巖。上堂。月生一。東巖乍住增愁寂。紅塵世路有多端。米麵倉儲無顆粒。崖為伴泉為匹。颯颯清風來入室。山王土地暗中忙。雲版鐘魚偷淚滴。世人莫道守空巖。亦有東籬打西壁。
簡州南巖勝禪師
【現代漢語翻譯】 現代漢語譯本： 州勘婆頌說：『三軍不動，旗幟閃爍，老太婆正是魔王的腳。趙州（唐代禪師）的無柄鐵掃帚，掃蕩煙塵，空空索索。』 隨即可之，於是授予他僧服。因為擊石而領悟，所以有『回石頭』的稱呼。 上堂說法：『參禪學道，很像井底呼渴一樣。殊不知塞耳塞眼，迴避都來不及。且如十二時辰中，行住坐臥，動轉施為，是什麼人在使作？眼見耳聞，何處不是路頭？若識得路頭，便是大解脫路。方知老漢與你證盟，山河大地與你證盟。』所以說：『十方薄伽梵（佛的稱號），一路涅槃門（通往涅槃的道路）。』 諸位仁者，大凡有一物擋在路上，要見一物的根源。一物無處，要見一物的根源。見得根源，源無所源。所源既然不是，何處不圓？諸位禪德，你們看老漢有什麼勝過你們的地方？諸位又有什麼不如老漢的地方？會么？太湖三萬六千頃，月在波心說向誰？』
潼川府護聖愚丘居靜禪師 成都楊氏子。十四歲時，拜白馬安慧為師。聽聞南堂的道望，於是前去依止。南堂舉香嚴『枯木里龍吟』的話頭，往返酬詰。禪師在言下大悟。一日，南堂問：『莫守寒巖異草青，坐卻白雲宗不妙。你作么生？』 禪師說：『直須揮劍，若不揮劍，漁父棲巢。』 南堂驚異地說：『這個小廝兒！』 禪師珍重便行，出住東巖。上堂說法：『月生一，東巖乍住增愁寂。紅塵世路有多端，米麵倉儲無顆粒。崖為伴，泉為匹，颯颯清風來入室。山王土地暗中忙，雲版鐘魚偷淚滴。世人莫道守空巖，亦有東籬打西壁。』
簡州南巖勝禪師
【English Translation】 English version: State Magistrate Po recited: 'The three armies do not move, the flags flicker. The old woman is the very foot of the Demon King. Zhaozhou's (Zen master of Tang Dynasty) handleless iron broom sweeps away smoke and dust, empty and rustling.' He then approved of him and bestowed upon him monastic robes. Because he awakened upon striking a stone, he was called 'Returning Stone'. Ascending the hall, he said: 'Studying Zen and learning the Way is much like calling for thirst from the bottom of a well. Little do you know that blocking your ears and eyes, you cannot avoid it. Moreover, in the twelve hours, walking, standing, sitting, lying down, moving and acting, what person is making you do it? What place is not a path for seeing with the eyes and hearing with the ears? If you recognize the path, then it is the great path of liberation. Only then will you know that this old man is attesting to you, and the mountains and rivers and the great earth are attesting to you.' Therefore, it is said: 'The Bhagavan (title of Buddha) of the ten directions, the one path to Nirvana (state of enlightenment).' All of you, benevolent ones, whenever there is an object blocking the way, you must see the root of that object. When an object is nowhere to be found, you must see the root of that object. Having seen the root, the root has no source. Since the source is not the source, where is there not completeness? All of you Zen practitioners, look at what advantages does this old man have over you? What shortcomings do you have compared to this old man? Do you understand? The Taihu Lake is thirty-six thousand acres, to whom do you speak of the moon in the heart of the waves?'
Zen Master Qiu Jujing of Huguo Temple in Tongchuan Prefecture A son of the Yang family of Chengdu. At the age of fourteen, he took Anhui of Baima Temple as his teacher. Hearing of the reputation of Nantang, he went to rely on him. Nantang raised the topic of Xiangyan's 'dragon's roar in a withered tree,' and they exchanged questions and answers. The Zen master had a great awakening upon hearing these words. One day, Nantang asked: 'Do not guard the cold rock where strange grasses are green, sitting and occupying the White Cloud Sect is not wonderful. What do you do?' The Zen master said: 'You must wield the sword directly, if you do not wield the sword, the fisherman will nest.' Nantang said in surprise: 'This little servant!' The Zen master cherished this and left, residing at Dongyan. Ascending the hall, he said: 'The moon is born one, Dongyan suddenly dwells and increases sorrow and loneliness. There are many ends to the dusty world, and there are no grains in the rice and flour storage. Cliffs are companions, springs are mates, and the rustling breeze comes into the room. The mountain king and land secretly busy, the cloud board bell fish secretly shed tears. People of the world do not say to guard the empty rock, there is also the eastern fence hitting the western wall.'
Zen Master Sheng of Nanyan in Jianzhou
上堂。召大眾曰。護生須是殺。殺盡始安居。會得箇中意。分明在半途。且道。到家一句又作么生。釋迦彌勒沒量大。看來猶祇是他奴。僧問。放行五位即不問。把定三關事若何。師曰。橫按鏌鋤全正令。曰把定三關蒙指示。放行五位事如何。師曰。太平寰宇斬癡頑。曰恁么則南巖門下士曠人稀。師曰。靈利衲僧。祇消一點。曰自古自今同生同死時如何。師曰。家賊難防。曰今日學人小出大遇去也。師便打曰。須是老僧打你始得。僧禮拜。師曰。切忌詐明頭。
常德府梁山廓庵師遠禪師
合州魯氏子。上堂。舉楊岐三腳驢子話。乃召大眾曰。揚其湯者。莫若撲其火。壅其流者。莫若杜其源。此乃智人之明鑑。佛法之至論。正在斯焉。者因緣。如今叢林中。提唱者甚多。商量者不少。有般底祇道。宗師家無固必。凡有所問。隨口便答。似則也似。是即未是。若恁么。祇作個干無事會。不見楊岐用處。乃至祖師千差萬別方便門庭。如何消遣。又有般底。祇向佛邊會。卻與自己沒交涉。古人道。凡有言句。須是一一消歸自己。又作么生。又有般底。一向祇作自己會。棄卻古人用處。唯知道明自己事。古人方便卻如何消遣。既消遣不下。卻似抱橋柱澡洗。要且放手不得。此亦是一病。又有般底。卻去腳多
【現代漢語翻譯】 現代漢語譯本： 禪師升座說法，召集大眾說：『護衛生命必須殺戮，殺盡才能安居。領會其中的真意，分明就在半途。』那麼，到家的一句又該怎麼說呢？釋迦牟尼（Sakyamuni，佛教創始人）和彌勒（Maitreya，未來佛）的功德無量廣大，看來仍然只是他的奴僕。 有僧人問道：『放行五位（Five Ranks，禪宗用語，指五種不同的境界）暫且不問，把定三關（Three Barriers，禪宗用語，指三種重要的修行關卡）的事情又該如何？』禪師說：『橫按鏌铘（Moye，古代名劍）是完全正確的命令。』僧人說：『把定三關蒙受您的指示，放行五位的事情又該如何？』禪師說：『太平寰宇斬除愚癡頑固。』僧人說：『這樣說來，南巖門下的曠達之士就很少了。』禪師說：『靈敏的僧人，只需一點就夠了。』僧人說：『自古至今同生同死的時候又該如何？』禪師說：『家賊難防。』僧人說：『今天學人小有付出卻得到大的回報了。』禪師便打了他一下說：『必須老僧打你才行。』僧人禮拜。禪師說：『切記不要裝作明白。』
常德府梁山廓庵師遠禪師
合州魯氏人。禪師升座說法，舉楊岐（Yangqi，禪宗祖師）三腳驢子的話頭。於是召集大眾說：『想要停止沸騰的湯，不如撲滅火焰；想要阻止氾濫的流水，不如堵塞源頭。』這是聰明人的明智鑑察，是佛法的至理名言，就在這裡。這個因緣，如今叢林中，提倡的人很多，商量的人也不少。有的人只說：『宗師之家沒有固定的說法，凡是有人提問，就隨口回答。』似乎是那麼回事，但實際上卻不是。如果這樣，就只是做個無關緊要的聚會。沒有見到楊岐的用心之處，乃至祖師千差萬別的方便法門，又該如何消遣？還有的人，只在佛的方面領會，卻與自己沒有關係。古人說：『凡是有言語語句，必須一一消歸自己。』又該怎麼做呢？還有的人，一味地只在自己方面領會，拋棄了古人的用心之處，只知道明白自己的事情，古人的方便法門又該如何消遣？既然消遣不了，就像抱著橋柱洗澡，想要放手卻放不了。這也是一種弊病。還有的人，卻去...
【English Translation】 English version: The Chan master ascended the platform and addressed the assembly, saying: 'To protect life, one must kill; only by killing completely can one dwell in peace. Understanding the true meaning within, it is clearly halfway there.' Then, what is the saying upon arriving home? Sakyamuni (the founder of Buddhism) and Maitreya (the future Buddha) have immeasurable merit and virtue, yet they still appear to be merely his servants.' A monk asked: 'The Five Ranks (a Chan term referring to five different states of being) are not questioned for now, but what about the matter of holding firm to the Three Barriers (a Chan term referring to three important stages of practice)?' The master said: 'Holding the Moye (a famous ancient sword) horizontally is the completely correct command.' The monk said: 'Having received your instruction on holding firm to the Three Barriers, what about the matter of the Five Ranks?' The master said: 'A peaceful world eradicates foolish stubbornness.' The monk said: 'In that case, there are few broad-minded individuals under the gate of Nanyan.' The master said: 'A sharp-witted monk needs only a single point.' The monk said: 'What about the time of co-birth and co-death from ancient times to the present?' The master said: 'Household thieves are hard to guard against.' The monk said: 'Today, the student has made a small offering but received a great reward.' The master then struck him, saying: 'It must be the old monk who strikes you.' The monk bowed. The master said: 'Be sure not to pretend to be enlightened.'
Chan Master Kuoan Shiyuan of Liangshan in Changde Prefecture
A native of the Lu family in Hezhou. The Chan master ascended the platform and cited the story of Yangqi's (a Chan ancestor) three-legged donkey. Then he addressed the assembly, saying: 'To stop boiling soup, it is better to extinguish the fire; to prevent overflowing water, it is better to block the source.' This is the wise discernment of intelligent people, the ultimate truth of the Buddha-dharma, and it lies right here. This karmic condition is now widely advocated in monasteries, and many discuss it. Some only say: 'The master's house has no fixed teachings; whenever someone asks, they answer off the cuff.' It seems to be so, but in reality, it is not. If that is the case, it is just a gathering of irrelevant matters. They have not seen Yangqi's intention, nor how to deal with the ancestors' myriad expedient methods. Others only understand it from the Buddha's side, but it has nothing to do with themselves. The ancients said: 'All words and phrases must be assimilated into oneself.' How should one do that? Still others only understand it from their own side, abandoning the ancients' intentions, only knowing how to understand their own affairs. How should one deal with the ancients' expedient methods? Since they cannot deal with them, it is like bathing while hugging a bridge pillar, wanting to let go but unable to. This is also a fault. Still others go to...
少處會。若恁么會。此病最難醫也。所以他語有巧妙處。參學人卒難摸索。才擬心則差了也。前輩謂之楊岐宗旨。須是他屋裡人。到恁么田地。方堪傳授。若不然者。則守死善道之謂也。者公案。直須還他透頂徹底漢。方能了得。此非止禪和子會不得。而今天下叢林中。出世為人底。會得亦少。若要會去。直須向威音那畔空劫已前。輕輕覷著。提起便行。捺著便轉。卻向萬仞峰前進一步。可以籠罩古今。坐斷天下人舌頭。如今還有恁么者么。有則出來道看。如無。更聽一頌。三腳驢子弄蹄行。直透威音萬丈坑。云在嶺頭閑不徹。水流澗下太忙生。湖南長老誰解會。行人更在青山外。
嘉州能仁默堂紹悟禪師
結夏上堂。最初一步。十方世界現全身。末後一言。一微塵中深鎖斷。有時提起。如倚天長劍。光耀乾坤。有時放下。似紅爐點雪。虛含萬象。得到恁么田地。天魔外道拱手歸降。三世諸佛一時稽首。便可以大圓覺為我伽藍。於一毫端現寶王剎。如是則朝往西天。暮歸東土。亦是禁足。百華叢里坐。淫坊酒肆行。亦是禁足。雖然如是。不曾動著者里一步。恁么則九旬無虛棄之功。百劫有今時之用。堪報不報之恩。以助無為之化。此即是涅槃妙心。金剛王寶劍。敢問大眾。作么生得到者田地去。如人上山
【現代漢語翻譯】 現代漢語譯本 少處會：如果這樣理解，這種病就很難醫治了。所以他的話語有巧妙之處，參禪的人很難摸索到。稍微動念就錯了。前輩稱之為楊岐宗旨（禪宗流派之一，以楊岐方會禪師為代表）。必須是楊岐宗室內的人，到了這種地步，才能夠傳授。如果不是這樣，那就是守著死板的道理。這個公案，必須是徹底領悟的人，才能了結。這不僅僅是禪和子（指僧人）不能理解，而且現在天下叢林中，出來主持寺院的人，能夠理解的也很少。如果想要理解，就必須向威音王佛（過去七佛之一）那邊的空劫（極長的時間單位）以前，輕輕地觀察。提起就走，按住就轉。再向萬仞峰前進一步，就可以籠罩古今，堵住天下人的嘴。現在還有這樣的人嗎？有就出來說看。如果沒有，再聽一首偈頌：三條腿的驢子也能行走，直接穿透威音王佛的萬丈深坑。雲彩在山嶺上悠閒自在，水在山澗下奔流不息。湖南的長老有誰能理解？修行人還在青山之外。
嘉州能仁默堂紹悟禪師
結夏上堂：最初一步，十方世界都顯現全身。最後一句話，一粒微塵中都深深鎖住。有時提起，像倚天的長劍，光耀乾坤。有時放下，像紅爐點雪，虛空包含萬象。到達這種地步，天魔外道都拱手歸降，三世諸佛一時稽首。就可以用大圓覺（圓滿覺悟的境界）作為我的伽藍（寺院），在一根毫毛的尖端顯現寶王剎（莊嚴的佛國）。這樣就可以早上前往西天，晚上回到東土，這也是禁足（指安居）。在百花叢里坐，在妓院酒肆行走，也是禁足。雖然這樣，不曾動著這裡一步。這樣九十天就沒有虛度，百劫的修行就在今天有了用處，可以報答不報之恩，以幫助無為的教化。這就是涅槃妙心（寂滅的真如佛性），金剛王寶劍（比喻智慧的鋒利）。敢問大眾，怎樣才能到達這種地步？就像人上山一樣。
【English Translation】 English version 'Little understanding'. If you understand it like that, this illness is most difficult to cure. Therefore, his words have subtle points that are difficult for those who study Chan to grasp. The slightest thought and you're already wrong. The predecessors called it the Yangqi (Yangqi Fanghui) School's tenet. It must be someone from within his house, reaching such a state, to be able to transmit it. If not, it's called guarding the dead good way. This koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation), must be thoroughly understood by someone who has penetrated it completely. It's not just that Chan monks can't understand it, but even among those who have come forth to lead monasteries in the world today, few understand it. If you want to understand it, you must lightly observe it before the kalpa (an aeon, a very long period of time) of Weiyin Buddha (one of the past seven Buddhas). Pick it up and go, press it down and turn it. Then take a step forward before the ten-thousand-foot peak, and you can encompass the past and present, and silence the tongues of all people in the world. Are there such people now? If so, come out and say something. If not, listen to another verse: A three-legged donkey walks with its hooves, directly penetrating Weiyin Buddha's ten-thousand-foot pit. The clouds are leisurely on the mountain ridge, the water flows busily under the stream. Which Hunan elder can understand this? The traveler is still outside the green mountains.
Chan Master Shaowu of Motang, Nengren Monastery, Jia Prefecture
At the beginning of the summer retreat, with the first step, the entire body manifests in the ten directions of the world. With the last word, it is deeply locked within a single mote of dust. Sometimes when raised, it is like a sky-reaching sword, illuminating the universe. Sometimes when lowered, it is like snow melting in a red furnace, the void containing all phenomena. Reaching such a state, heavenly demons and external paths all bow in surrender, and the Buddhas of the three worlds all prostrate at once. Then you can use the Great Perfect Enlightenment (Mahaparinirvana) as my Sangharama (monastery), manifesting a Treasure King's Land (a pure Buddha-field) on the tip of a hair. Thus, going to the Western Heaven in the morning and returning to the Eastern Land in the evening is also abiding by the precepts. Sitting in a hundred-flower garden and walking in brothels and taverns is also abiding by the precepts. Although it is like this, you have not moved a single step from here. In this way, the ninety days are not wasted, and the practice of hundreds of kalpas has its use today, capable of repaying the kindness that cannot be repaid, in order to assist the transformation of non-action. This is the wonderful mind of Nirvana (liberation from suffering), the Vajra King's Sword (diamond sword, symbolizing wisdom). I dare to ask the assembly, how do you reach this state? It's like a person climbing a mountain.
。各自弩力。上堂。舉趙州訪二庵主公案。頌曰。一重山盡一重山。坐斷孤峰子細看。霧捲雲收山嶽靜。楚天空闊一輪寒。
彭州上溪智陀子言庵主
綿州人。初至大隨。聞舉石頭和尚示眾偈。倏然領旨。歸隱土溪。懸崖絕壑間有石。若蹲異獸。師鑿以為室。中發異泉無涸溢。四眾訝之。居三十年。化風盛播。室成日。作偈曰。一擊石庵全。縱橫得自然。清涼無暑氣。涓潔有甘泉。寬廓含沙界。寂寥絕眾緣。箇中無限意。風月一床眠。
劍門南修道者
淳厚之士也。自大隨一語契投。服勤不怠。歸謁崇化赟禪師。坐次。赟以宗門三印問之。南曰。印空印泥印水。平地寒濤競起。假饒去就十分。也是靈龜曳尾。
莫將尚書
字少虛。家世豫章分寧。因官西蜀。謁南堂靜禪師。咨決心要。堂使其向好處提撕。適如廁。俄聞穢氣。急以手掩鼻。遂有省。即呈以偈曰。從來姿韻愛風流。幾笑時人向外求。萬別千差無覓處。得來元在鼻尖頭。南堂答曰。一法才通法法周。縱橫妙用更何求。青蛇出匣魔軍伏。碧眼胡僧笑點頭。
龍圖王蕭居士
字觀復。留昭覺日。聞開靜板聲有省。問南堂曰。某有個見處。才被人問卻。開口不得。未審過在甚處。堂曰。過在有個見處。堂卻問。
【現代漢語翻譯】 現代漢語譯本 各自努力。上堂。舉趙州訪二庵主公案。頌曰：一重山盡一重山，坐斷孤峰子細看。霧捲雲收山嶽靜，楚天空闊一輪寒。
彭州上溪智陀子言庵主
綿州人。初至大隨，聞舉石頭和尚示眾偈，倏然領旨。歸隱土溪，懸崖絕壑間有石，若蹲異獸。師鑿以為室，中發異泉無涸溢，四眾訝之。居三十年，化風盛播。室成日，作偈曰：一擊石庵全，縱橫得自然。清涼無暑氣，涓潔有甘泉。寬廓含沙界，寂寥絕眾緣。箇中無限意，風月一床眠。
劍門南修道者
淳厚之士也。自大隨一語契投，服勤不怠。歸謁崇化赟禪師。坐次，赟以宗門三印問之。南曰：印空印泥印水，平地寒濤競起。假饒去就十分，也是靈龜曳尾。
莫將尚書
字少虛，家世豫章分寧。因官西蜀，謁南堂靜禪師，咨決心要。堂使其向好處提撕。適如廁，俄聞穢氣，急以手掩鼻，遂有省。即呈以偈曰：從來姿韻愛風流，幾笑時人向外求。萬別千差無覓處，得來元在鼻尖頭。南堂答曰：一法才通法法周，縱橫妙用更何求。青蛇出匣魔軍伏，碧眼胡僧笑點頭。
龍圖王蕭居士
字觀復。留昭覺日，聞開靜板聲有省。問南堂曰：某有個見處，才被人問卻，開口不得，未審過在甚處？堂曰：過在有個見處。堂卻問。
【English Translation】 English version Each should strive diligently. (The master) ascended the hall and cited the case of Zhao Zhou's visit to the two hermits, and composed a verse saying: 'One mountain ends, another mountain begins; sitting alone on the peak, carefully observe. The mist rolls away, the clouds disperse, the mountains and peaks are still; the sky of Chu (ancient state in China) is vast, a round of cold (moon).'
The Hermit Zhi Tuozi Yan of Shangxi in Peng Prefecture
A native of Mian Prefecture. He first arrived at Dasui and, upon hearing the verse of the monk Shitou's instruction to the assembly, suddenly understood its meaning. He returned to seclusion in Tuxi. Between cliffs and ravines, there was a stone resembling a crouching strange beast. The master carved it into a room, from which a unique spring flowed without ever drying up, astonishing the four assemblies. He lived there for thirty years, and his transformative influence spread widely. On the day the room was completed, he composed a verse saying: 'With one strike, the stone hermitage is complete, freely and naturally obtained. Cool and without summer heat, pure and with sweet spring. Broad and encompassing the realm of sand, solitary and cutting off all worldly connections. Within this, there is boundless meaning; wind and moon, a bed to sleep on.'
The Daoist of Southern Jianmen
A man of pure and honest character. He had a profound understanding from a single word at Dasui, and diligently served without laziness. He returned to visit Zen Master Yun of Chonghua. During the sitting, Yun asked him about the three seals of the Zen school. Nan said: 'The seal of emptiness, the seal of mud, the seal of water; cold waves rise on flat ground. Even if one achieves perfection in going and staying, it is still like a divine turtle dragging its tail.'
The Minister Mo Jiang
Styled Shaoxu, from a family in Fanning, Yuzhang. While serving as an official in Western Shu, he visited Zen Master Jing of Nantang, seeking to resolve his doubts. The master instructed him to contemplate in a beneficial way. Once, while in the toilet, he suddenly smelled a foul odor and quickly covered his nose, and then he had an awakening. He immediately presented a verse saying: 'From the beginning, I have loved the elegance of wind and flow, often laughing at people who seek externally. Ten thousand differences, a thousand discrepancies, there is nowhere to find it; it turns out it was right at the tip of my nose.' Nantang replied: 'Once one dharma is understood, all dharmas are complete; what more to seek in free and wonderful application? The green snake emerges from its box, the demon armies are subdued; the blue-eyed barbarian monk smiles and nods.'
The Scholar Wang Xiao, of Longtu
Styled Guanfu. While staying at Zhaojue, he had an awakening upon hearing the sound of the opening-stillness board. He asked Nantang: 'I have a certain understanding, but when asked about it, I cannot speak. I don't know where the fault lies.' The master said: 'The fault lies in having an understanding.' The master then asked.
朝旆幾時到任。公曰。去年八月四日。堂曰。自按察幾時離衙。公曰。前月二十。堂曰。為甚麼道開口不得。公乃契悟。
大鑒下第十七世
育王諶法嗣
南劍州西巖宗回禪師
婺州人。久聆示誨。深得法忍。因寺僧以茶禁聞有司。吏捕知事。師謂眾曰。此事不直之。則罪坐於我。若自直。彼復得罪。不忍為也。令擊鼓升座。說偈曰。縣吏追呼不暫停。爭如長往事分明。從前有個無生曲。且喜今朝調已成。言訖而逝。
徑山杲法嗣
江州東林卍庵道顏禪師
潼川人。族鮮于氏。久參圓悟。微有省發。洎悟還蜀。囑依妙喜。仍以書致喜曰。顏川彩繪已畢。但欠點眼耳。他日嗣其後。未可量也。喜居雲門及洋嶼。師皆在焉。朝夕質疑。方大悟。住後上堂。一葉落天下秋。一塵起大地收。鳥窠吹布毛。便有人悟去。今時學者。為甚麼卻不識自己。良久曰。莫錯怪人好。上堂。欲識諸佛心。但向眾生心行中識取。欲識常住不凋性。但向萬物遷變處會取。還識得么。欲得不招無間業。莫謗如來正法輪。上堂。諸人知處良遂總知。良遂知處諸人不知。作么生是良遂知處。乃曰。鸕鶿語鶴。上堂。仲冬嚴寒。三界無安。富者快樂。貧者飢寒。不識玄旨。錯認定盤。何也。牛頭安尾上。北
【現代漢語翻譯】 現代漢語譯本 朝旆（官員的旗幟）幾時到達任所？官員回答說：『去年八月四日（公元xxxx年）。』 審問者說：『你從按察司衙門離開是什麼時候？』 官員回答說：『上個月二十日（公元xxxx年）。』 審問者說：『為什麼說不出口？』 這位官員於是領悟。
大鑒惠能（六祖慧能）門下第十七世
育王諶（育王寺的諶禪師）的法嗣
南劍州（今福建南平）西巖宗回禪師
婺州（今浙江金華）人。他長期聽聞教誨，深刻領悟了佛法。因為寺院僧人私自賣茶，觸犯了官府的禁令，官吏要逮捕知事僧。宗回禪師對大眾說：『這件事如果我不去辯白，罪責就會落到知事僧身上；如果我去辯白，那些官吏又會因此獲罪，我不忍心這樣做。』 於是命令擊鼓升座，說了偈語：『縣吏追捕不停歇，不如長往事理明。從前有個無生曲，可喜今朝調已成。』 說完就圓寂了。
徑山杲（徑山杲禪師）的法嗣
江州（今江西九江）東林卍庵道顏禪師
潼川（今四川三臺）人，姓鮮于。他長期參學圓悟克勤禪師，略有所悟。等到圓悟克勤回到四川，囑咐他依止大慧宗杲禪師，並且寫信給大慧宗杲說：『道顏的畫像已經畫好了，只欠點睛而已，他日繼承你的衣缽，不可限量。』 大慧宗杲禪師住在雲門寺和洋嶼寺時，道顏禪師都在那裡，早晚請教質疑，才大徹大悟。道顏禪師住持東林寺后，上堂說法：『一片葉子落下，天下就知道秋天來了；一粒塵埃升起，大地都被它籠罩。鳥窠禪師吹動布毛，就有人因此開悟。現在的學人，為什麼卻不認識自己？』 良久后說：『不要錯怪別人啊！』 上堂說法：『想要認識諸佛的心，只要在眾生的心行中去認識；想要認識常住不凋謝的本性，只要在萬物遷變之處去體會。』 你們認識了嗎？『想要不招致無間地獄的業報，就不要誹謗如來的正法輪。』 上堂說法：『你們知道的地方良遂禪師都知道，良遂禪師知道的地方你們卻不知道。』 什麼是良遂禪師知道的地方呢？於是說：『鸕鶿說鶴語。』 上堂說法：『仲冬嚴寒，三界都沒有安寧。富人快樂，窮人飢寒。不認識玄妙的旨意，錯誤地認定了秤盤。』 為什麼呢？『牛頭安在尾巴上，南北顛倒。』
【English Translation】 English version When will the official banner arrive at the post? The official replied, 'August 4th of last year (Year xxxx).' The interrogator said, 'When did you leave the office of the Provincial Surveillance Commissioner?' The official replied, 'The twentieth of last month.' The interrogator said, 'Why can't you speak?' The official then realized.
The seventeenth generation under Dajian Huineng (the Sixth Patriarch Huineng).
The Dharma successor of Yüwang Chen (Zen Master Chen of Yüwang Temple).
Zen Master Zonghui of Xiyan in Nanjian Prefecture (present-day Nanping, Fujian Province).
He was from Wuzhou (present-day Jinhua, Zhejiang Province). He had long listened to teachings and deeply understood the Dharma. Because the monks of the temple privately sold tea, violating the government's ban, the officials were going to arrest the abbot. Zen Master Zonghui said to the assembly, 'If I don't defend this matter, the blame will fall on the abbot; if I defend it, those officials will be guilty again, and I can't bear to do that.' So he ordered the drum to be beaten and ascended the seat, saying in a verse: 'The county officials chase and call without stopping, it is better to go far away and understand the matter clearly. In the past, there was a song of no birth, and happily today the tune has been completed.' After saying this, he passed away.
The Dharma successor of Jingshan Gao (Zen Master Jingshan Gao).
Zen Master Wanan Daoyan of Donglin in Jiangzhou (present-day Jiujiang, Jiangxi Province).
He was from Tongchuan (present-day Santai, Sichuan Province), with the surname Xianyu. He had long studied with Zen Master Yuanwu Keqin and had a slight understanding. When Yuanwu Keqin returned to Sichuan, he instructed him to rely on Dahui Zonggao, and wrote a letter to Dahui Zonggao saying, 'Daoyan's portrait has been painted, only the eyes are missing, and his succession to your mantle in the future is immeasurable.' When Zen Master Dahui Zonggao lived in Yunmen Temple and Yangyu Temple, Zen Master Daoyan was there, asking questions morning and evening, and then he had a great enlightenment. After Zen Master Daoyan became the abbot of Donglin Temple, he ascended the hall and said, 'When a leaf falls, the world knows that autumn has come; when a speck of dust rises, the earth is covered by it. Zen Master Niaoke blew the cloth hair, and some people were enlightened because of it. Why don't the scholars of today recognize themselves?' After a long silence, he said, 'Don't blame others!' Ascending the hall and saying, 'If you want to know the mind of all Buddhas, just recognize it in the minds and actions of sentient beings; if you want to know the permanent and unfading nature, just understand it in the changing of all things.' Do you recognize it? 'If you want to avoid incurring the karma of Avici Hell, don't slander the true Dharma wheel of the Tathagata.' Ascending the hall and saying, 'What you all know, Zen Master Liangsui knows; what Zen Master Liangsui knows, you don't know.' What is the place that Zen Master Liangsui knows? Then he said, 'The cormorant speaks the language of the crane.' Ascending the hall and saying, 'In the severe cold of midwinter, there is no peace in the three realms. The rich are happy, and the poor are hungry and cold. Not knowing the profound meaning, wrongly identifying the weighing pan.' Why? 'The cow's head is placed on the tail, north and south are reversed.'
斗面南看。上堂。一滴滴水。一滴滴凍。天寒人寒。風動幡動。雲門扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。不出諸人十二時中尋常受用。上堂。圓通門戶。八字打開。若是從門入得。不堪共語。須是入得無門之門。方可坐登堂奧。所以道。過去諸如來。斯門已成就。現在諸菩薩。今各入圓明。未來參學人。當依如是法。從上諸聖。幸有如此廣大門風。不能繼紹。甘自鄙棄。穿窬墻壁。好不丈夫。敢問大眾。無門之門作么生入。良久云。非唯觀世音。我亦從中證。
劍州萬壽自護禪師
上堂。古者道。若是識得心。大地無寸土。萬壽即不然。若人識得心。未是究竟處。且那裡是究竟處。拈拄杖卓一下曰。甜瓜徹蒂甜。苦瓠連根苦。
處州連雲道能禪師
漢州何氏子。僧問。鏡清六刮意旨如何。師曰。穿卻你鼻孔。曰學人有鼻孔即穿。無鼻孔又穿個甚麼。師曰。抱贓叫屈。曰如何是就毛刮塵。師曰。筠袁䖍吉。頭上插筆。曰如何是就皮刮毛。師曰。石城虔化。說話廝罵。曰如何是就肉刮皮。師曰。嘉眉果閬。懷裡有狀。曰如何是就骨刮肉。師曰。漳泉福建。頭匾如扇。曰如何是就髓刮骨。師曰。洋瀾左蠡。無風浪起。曰髓又如何刮。師曰。十八十九。癡人夜走。曰六
【現代漢語翻譯】 現代漢語譯本 斗面南看。上堂。一滴滴水，一滴滴凍。天氣寒冷，人也感到寒冷。風在動，幡也在動。雲門（宗派名）的扇子突然跳上三十三天（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），筑著帝釋（佛教護法神）的鼻孔。東海的鯉魚被打了一棒，雨水像盆倒一樣傾瀉。這些都不超出各位在十二時辰中尋常的受用。 上堂。圓通的門戶，八字打開。如果是從門進入，那就不值得與你交談。必須進入那無門之門，才可以登上堂奧。所以說，『過去諸如來，從此門已經成就。現在諸菩薩，如今各自入圓明。未來參學人，應當依照這樣的法。』從前的各位聖賢，幸運地擁有如此廣大的門風，卻不能繼承發揚，甘願自己鄙視拋棄，像小偷一樣穿墻打洞，實在不像大丈夫。請問各位，無門之門要如何進入？良久后說，『不只是觀世音（菩薩名），我也是從中證悟。』
劍州萬壽自護禪師
上堂。古人說，『若是識得心，大地無寸土。』萬壽我卻不這樣認為，『若人識得心，未是究竟處。』那麼哪裡才是究竟處呢？拿起拄杖敲了一下說，甜瓜從瓜蒂到瓜都是甜的，苦瓠連著根都是苦的。
處州連雲道能禪師
漢州何氏子。僧人問，『鏡清六刮的意旨是什麼？』禪師說，『穿破你的鼻孔。』僧人說，『學人有鼻孔就穿，沒有鼻孔又穿什麼呢？』禪師說，『抱贓叫屈。』僧人說，『如何是就毛刮塵？』禪師說，『筠州、袁州、虔州、吉州，頭上插筆。』僧人說，『如何是就皮刮毛？』禪師說，『石城、虔化，說話互相謾罵。』僧人說，『如何是就肉刮皮？』禪師說，『嘉州、眉州、果州、閬州，懷裡揣著狀紙。』僧人說，『如何是就骨刮肉？』禪師說，『漳州、泉州、福建，頭扁得像扇子。』僧人說，『如何是就髓刮骨？』禪師說，『洋瀾、左蠡，無風也起浪。』僧人說，『髓又如何刮呢？』禪師說，『十八十九，癡人夜走。』僧人說，『六』
【English Translation】 English version Looking south with a stern face. Ascending the hall. Drop by drop the water drips, drop by drop it freezes. The weather is cold, and people feel cold. The wind moves, and the pennant moves. The fan of Yunmen (a Chan school) suddenly jumps up to the Thirty-three Heavens (in Buddhism, referring to the collective name for the six heavens of the desire realm, the eighteen heavens of the form realm, and the four heavens of the formless realm), poking at the nostrils of Śakra (a Buddhist protector deity). A carp from the Eastern Sea is struck with a blow, and the rain pours down like an overturned basin. These do not go beyond the ordinary experiences of everyone in the twelve periods of the day. Ascending the hall. The gate of perfect penetration is wide open. If you enter through the gate, then you are not worth talking to. You must enter the gateless gate in order to ascend to the inner sanctum. Therefore, it is said, 'The past Tathagatas (Buddhas), have already attained enlightenment through this gate. The present Bodhisattvas (enlightened beings), now each enter perfect illumination. Future students, should rely on this Dharma (teachings).' The past sages were fortunate to have such a vast style of teaching, but they could not continue and inherit it, willingly despising and abandoning it, like thieves breaking through walls, truly not like great men. I dare to ask everyone, how does one enter the gateless gate? After a long pause, he said, 'It is not only Avalokiteśvara (Bodhisattva of Compassion), but I also attained enlightenment through it.'
Chan Master Zihu of Wanshou Temple in Jianzhou
Ascending the hall. An ancient said, 'If you recognize the mind, there is not an inch of earth on the great earth.' I, Wanshou, do not think so. 'If a person recognizes the mind, it is not the ultimate place.' Then where is the ultimate place? He picked up his staff and struck it once, saying, 'A sweet melon is sweet from stem to end, a bitter gourd is bitter from root to end.'
Chan Master Daoneng of Lianyun Temple in Chuzhou
He was a son of the He family in Hanzhou. A monk asked, 'What is the meaning of Jingqing's six scrapings?' The master said, 'I'll pierce your nostrils.' The monk said, 'If the student has nostrils, then pierce them; if there are no nostrils, what will you pierce?' The master said, 'Accusing someone while holding stolen goods.' The monk said, 'What is scraping dust off the hair?' The master said, 'Yunzhou, Yuanzhou, Qianzhou, and Jizhou, with pens stuck in their heads.' The monk said, 'What is scraping hair off the skin?' The master said, 'Shicheng and Qianhua, cursing each other while talking.' The monk said, 'What is scraping skin off the flesh?' The master said, 'Jiazhou, Meizhou, Guozhou, and Langzhou, holding lawsuits in their bosoms.' The monk said, 'What is scraping flesh off the bone?' The master said, 'Zhangzhou, Quanzhou, and Fujian, with heads as flat as fans.' The monk said, 'What is scraping bone off the marrow?' The master said, 'Yanglan and Zuoli, waves rise even without wind.' The monk said, 'How can one scrape the marrow?' The master said, 'Eighteen or nineteen, foolish people running at night.' The monk said, 'Six'
刮已蒙師指示。一言直截意如何。師曰。結舌有分。
臨安府霧隱最庵道印禪師
漢州人。上堂。大雄山下虎。南山鱉鼻蛇。等閑撞著。抱賞歸家。若也不惜好手。便與拔出重牙。有么有么。上堂。五五二十五。擊碎虛空鼓。大地不容針。十方無寸土。春生夏長復何云。甜者甜兮苦者苦。中秋上堂。舉馬大師與西堂百丈南泉玩月公案。師云。馬大師垂絲千尺。意在深潭。西堂振鬣。百丈擺尾。雖則衝波激浪。未免上他鉤線。南泉自謂躍過禹門。誰知依前落在巨網。即今莫有絕羅籠出窠臼底么。也好出來露個訊息。貴知華藏門下不致寂寥。其或未然。此夜一輪滿。清光何處無。
秦國夫人計氏法真
自寡處。屏去紛華。常蔬食。習有為法。因大慧遣謙禪者。致問其子魏公。公留謙。以祖道誘之。真一日問謙曰。徑山和尚尋常如何為人。謙曰。和尚祇教人看狗子無佛性。及竹篦子話。祇是不得下語。不得思量。不得向舉起處會。不得向開口處承當。狗子還有佛性也無。無。祇恁么教人看。真遂諦信。於是夜坐力究前話。忽爾洞然無滯。謙辭歸。真親書入道概略。作數偈呈慧。其後曰。逐日看經文。如逢舊識人。莫言頻有礙。一舉一回新。
大溈泰法嗣
漳州慧通清旦禪師
蓬
【現代漢語翻譯】 現代漢語譯本 刮已蒙師指示。一言直截意如何？ （弟子）非常感謝您的指導。請問，『一言直截』的真意是什麼？ 師曰。結舌有分。 （禪）師說：『（對此真意），只能閉口體會，不可言說。』
臨安府霧隱最庵道印禪師
（道印禪師是）漢州人。上堂（說法時說）：大雄山下有猛虎，南山有鱉鼻蛇（皆指危險境地或難纏之人）。若等閑撞著，抱賞歸家（指能化險為夷，轉危為安）。若也不惜好手（如果不珍惜自己的能力），便與拔出重牙（便能解決問題）。有么？有么？（你們能做到嗎？） 上堂（說法時說）：五五二十五，擊碎虛空鼓（比喻突破常規，打破虛幻）。大地不容針，十方無寸土（比喻絕對的空無，無處可立）。春生夏長復何云（春天生長，夏天茂盛，又有什麼可說的呢）？甜者甜兮苦者苦（甜就是甜，苦就是苦，一切皆是自然）。 中秋上堂（中秋節說法時說）。舉馬大師與西堂、百丈、南泉玩月公案（引用馬祖道一禪師與西堂智藏、百丈懷海、趙州從諗賞月的典故）。師云：馬大師垂絲千尺，意在深潭（比喻設下巧妙的引導）。西堂振鬣，百丈擺尾（比喻積極應對）。雖則衝波激浪，未免上他鉤線（雖然奮力掙扎，還是難免落入圈套）。南泉自謂躍過禹門（比喻自以為已經開悟），誰知依前落在巨網（誰知仍然沒有擺脫束縛）。即今莫有絕羅籠出窠臼底么（現在有沒有人能打破束縛，跳出窠臼呢）？也好出來露個訊息（最好能出來展示一下）。貴知華藏門下不致寂寥（讓大家知道華藏世界並非寂靜之地）。其或未然（如果不能這樣），此夜一輪滿，清光何處無（今夜月亮圓滿，清光無處不在）。
秦國夫人計氏法真
（計氏法真）自從寡居后，屏去紛華（摒棄了繁華的生活），常蔬食（經常吃素），習有為法（修習有為法）。因為大慧宗杲禪師派遣謙禪者，去問候她的兒子魏公。魏公留下謙禪者，用祖師的道理引導他。法真一日問謙曰：徑山和尚尋常如何為人？（徑山和尚平時如何教導他人？）謙曰：和尚祇教人看狗子無佛性，及竹篦子話（徑山和尚只是教人蔘看『狗子無佛性』和『竹篦子』的話頭），祇是不得下語，不得思量，不得向舉起處會，不得向開口處承當（只是不能妄加評論，不能思量分別，不能在話頭提起的地方理解，不能在開口說話的地方承擔）。狗子還有佛性也無？無。祇恁么教人看（狗有沒有佛性呢？沒有。只是這樣教人蔘看）。法真遂諦信（法真於是深信不疑）。於是夜坐力究前話（於是在夜晚靜坐，努力參究這些話頭），忽爾洞然無滯（忽然徹底明白，毫無阻礙）。謙辭歸（謙禪者告辭回去），法真親書入道概略（法真親自寫下入道的概略），作數偈呈慧（作了幾首偈頌呈給大慧宗杲禪師）。其後曰：逐日看經文，如逢舊識人（每天讀經文，就像遇到老朋友一樣）。莫言頻有礙，一舉一回新（不要說經常有障礙，每次舉起都有新的體會）。
大溈泰法嗣
漳州慧通清旦禪師
蓬
【English Translation】 English version Disciple: I am grateful for your instructions. What is the direct meaning of 'one word directly'? Master: To be silent is your share.
Chan Master Daoyin of Wuyin Zui'an Temple in Lin'an Prefecture
(Chan Master Daoyin was) from Hanzhou. Entering the hall (during Dharma talks, he said): There are tigers under Mount Daxiong, and pit viper snakes in the southern mountains (both referring to dangerous situations or difficult people). If you encounter them casually, you can embrace the reward and return home (referring to turning danger into safety). If you don't cherish your skills, you can pull out their heavy teeth (you can solve the problem). Do you have it? Do you have it? (Can you do it?) Entering the hall (during Dharma talks, he said): Five times five is twenty-five, shattering the drum of empty space (a metaphor for breaking through conventions and shattering illusions). The earth cannot accommodate a needle, and there is not an inch of land in the ten directions (a metaphor for absolute emptiness, with nowhere to stand). Spring grows and summer flourishes, what else is there to say? Sweet is sweet, and bitter is bitter, everything is natural. Entering the hall during the Mid-Autumn Festival. He cited the case of Master Ma (Mazu Daoyi) playing with the moon with Xitang (Xitang Zhizang), Baizhang (Baizhang Huaihai), and Nanquan (Zhaozhou Congshen). The master said: Master Ma hangs a thousand-foot silk thread, with his intention in the deep pool (a metaphor for setting up clever guidance). Xitang shakes his mane, and Baizhang wags his tail (a metaphor for actively responding). Although they rush through waves, they cannot avoid getting caught on his hook (although they struggle hard, they still cannot escape the trap). Nanquan claims to have leaped over the Yu Gate (a metaphor for thinking he has attained enlightenment), but who knows he is still caught in a giant net (who knows he still hasn't escaped the bondage). Now, is there anyone who can break through the cage and escape the rut? It would be good to come out and reveal some news (it would be best to come out and show it). It is valuable to know that the Huazang world is not a place of silence (let everyone know that the Huazang world is not a silent place). If not, the moon is full tonight, where is there no clear light?
Lady Ji, the Lady of Qin
(Ji, the Lady of Qin) Since becoming a widow, she has abandoned the splendor and lived a simple life, often eating vegetarian food and practicing active methods. Because Chan Master Dahui Zonggao sent Chan practitioner Qian to greet her son, Duke Wei. Duke Wei kept Chan practitioner Qian and guided him with the principles of the ancestors. One day, Lady Ji asked Qian: 'How does the Abbot of Jingshan usually teach people?' Qian said: 'The Abbot only teaches people to look at the saying that a dog has no Buddha-nature, and the saying of the bamboo whisk, but one must not comment, one must not think, one must not understand at the point where it is raised, and one must not take responsibility at the point where it is spoken. Does a dog have Buddha-nature or not? No. He just teaches people to look at it like that.' Lady Ji then deeply believed. So she sat in meditation at night and diligently investigated these sayings, and suddenly she understood completely without any hindrance. Qian bid farewell and returned. Lady Ji personally wrote a summary of her entry into the Way and presented several verses to Dahui Zonggao. Afterwards, she said: 'Reading the scriptures every day is like meeting an old acquaintance. Don't say there are frequent obstacles, every time you raise it, it is new.'
Successor of Dawei Tai
Chan Master Qingdan Huitong of Zhangzhou
Peng
州嚴氏子。初出關。至德山。值泰上堂。舉趙州曰。臺山婆子已為汝勘破了也。且道意在甚麼處。良久曰。就地撮將黃葉去。入山推出白雲來。師聞釋然。翌日入室。山問。前百丈不落因果。因甚麼墮野狐。后百丈不昧因果。因甚麼脫野狐。師曰。好與一坑埋卻。住後上堂。說佛說祖。正如好肉剜瘡。舉古舉今。猶若殘羹餿飯。一聞便悟。已落第二頭。一舉便行。早是不著便。須知個事如天普蓋。似地普擎。師子游行不求伴侶。壯士展臂不借他力。佛祖拈掇不起。衲僧愿見無門。迷悟雙忘。聖凡路絕。且道從上諸聖。以何法示人。喝一喝曰。莫妄想。佛性和尚忌日上堂。三腳驢子弄蹄行。步步相隨不相到。樹頭驚起雙雙魚。拈來一老一不老。為憐松竹引清風。其奈出門便是草。因喚檀郎識得渠。大機大用都推倒。燒香勘證見根源。糞埽堆頭拾得寶。叢林浩浩謾商量。勸君莫謗先師好。
成都府正法灝禪師
上堂。舉永嘉到曹溪因緣。乃曰。要識永嘉么。掀翻海岳求知己。要識祖師么。撥動乾坤建太平。二老不知何處去。卓拄杖曰。宗風千古播嘉聲。
成都府昭覺辯禪師
上堂。毫釐有差。天地懸隔。隔江人唱鷓鴣詞。錯認胡茄十八拍。要會么。欲得現前。莫存順逆。五湖煙浪有誰爭。自是不
【現代漢語翻譯】 現代漢語譯本 嚴氏子，最初離開關中，到達德山。正趕上泰禪師升座說法，舉趙州禪師的話說：『臺山的婆子已經被你勘破了。』且說趙州禪師的用意在哪裡？泰禪師停頓了很久說：『就地抓起黃葉拿走，進入山中推出白雲。』禪師聽了，豁然開悟。第二天進入方丈室，德山禪師問：『前百丈禪師不落因果，為什麼會墮入野狐身？后百丈禪師不昧因果，為什麼能脫離野狐身？』禪師說：『最好把他們一起埋掉。』 住持寺院后升座說法：『說佛說祖，正像好肉上剜瘡；舉古舉今，猶如殘羹餿飯。一聽就悟，已經落入第二義；一舉就行，早就已經不著邊際。須知此事如天般普遍覆蓋，似地般普遍承載。師子奮迅不需要伴侶，壯士展臂不需要藉助他力。佛祖也無法拈起，衲僧希望見到無門。迷悟雙雙忘卻，聖凡之路斷絕。』且說從上以來的諸位聖人，用什麼方法來開示世人？』喝一聲說：『不要妄想。』 佛性和尚忌日昇座說法：『三腳驢子弄蹄行走，步步相隨卻始終不能相遇。樹頭上驚起成雙成對的魚兒，拈來一個老成，一個不老成。爲了憐惜松竹引來清風，可惜一出門便是雜草。因此呼喚檀郎才得以認識她，大機大用全都推翻。燒香勘驗見到根源，在糞堆里拾得寶貝。叢林里大家浩浩蕩蕩地商量，勸你們不要誹謗先師才好。』
成都府正法灝禪師
上堂說法，舉永嘉玄覺到曹溪慧能的因緣，於是說：『想要認識永嘉玄覺嗎？掀翻山海去尋找知己。想要認識祖師嗎？撥動乾坤建立太平。』二位老人都不知道到哪裡去了，拄著禪杖說：『宗風千古傳播美好的聲名。』
成都府昭覺辯禪師
上堂說法：『毫釐有差錯，天地就相隔。隔江的人唱鷓鴣詞，錯誤地認為是胡茄十八拍。』想要領會嗎？想要當下顯現，就不要存在順逆的分別。五湖煙波之上，有誰與你爭執？這都是自自然然的。
【English Translation】 English version A son of the Yan family in Zhou. He initially left the Guanzhong area and arrived at Deshan. He encountered Zen Master Tai ascending the Dharma seat and citing Zhao Zhou's words: 'The old woman of Mount Tai has already been seen through by you.' What, then, is the intention?' After a long pause, he said, 'Gathering yellow leaves from the ground and taking them away, entering the mountain and pushing out white clouds.' The master heard this and was enlightened. The next day, he entered the abbot's room. Deshan asked, 'The former Baizhang did not fall into cause and effect, so why did he fall into the body of a wild fox? The latter Baizhang did not obscure cause and effect, so why was he able to escape the body of a wild fox?' The master said, 'It would be best to bury them together.' After becoming the abbot, he ascended the Dharma seat and said: 'Speaking of Buddhas and Patriarchs is like carving a wound on good flesh; citing the past and present is like leftover, stale food. To awaken upon hearing is to fall into the second meaning; to act upon a single move is already beside the point. Know that this matter universally covers like the sky and universally supports like the earth. A lion's roar does not seek companions, and a strong man's outstretched arm does not borrow the strength of others. Buddhas and Patriarchs cannot pick it up, and monks wish to see the gateless gate. Delusion and enlightenment are both forgotten, and the path of the sacred and the mundane is cut off.' Then, how do all the sages from above instruct people?' He shouted, 'Do not妄想(wangxiang: engage in delusional thinking).' Ascending the Dharma seat on the anniversary of Buddhist Monk Fox Nature's death: 'A three-legged donkey walks with its hooves, following step by step but never meeting. A pair of fish are startled from the treetop, picking up one that is old and one that is not old. Pitying the pine and bamboo, they draw in the clear wind, but alas, upon going out, it is all grass. Therefore, calling out to the beloved, one is able to recognize her, and all great functions are overturned. Burning incense to examine and verify, one sees the root source, and one picks up a treasure from the dung heap. The sangha discusses grandly, but I advise you not to slander the good of the former teacher.'
Zen Master Zhengfa Hao of Chengdu Prefecture
Ascending the Dharma seat, he cited the cause and effect of Yongjia Xuanjue's arrival at Caoxi Huineng, and then said: 'Do you want to know Yongjia Xuanjue? Overturn the mountains and seas to seek a confidant. Do you want to know the Patriarch? Stir up the universe to establish peace.' The two old men do not know where they have gone. Holding his staff, he said: 'The lineage's style has spread its beautiful name for thousands of years.'
Zen Master Zhaojue Bian of Chengdu Prefecture
Ascending the Dharma seat: 'A difference of a hair's breadth separates heaven and earth. The person across the river sings the partridge song, mistakenly thinking it is the eighteen tunes of the barbarian reed pipe.' Do you want to understand? If you want it to appear before you, do not harbor thoughts of compliance or resistance. Who contends with you on the misty waves of the five lakes? It is all naturally so.'
歸歸便得。
靈隱遠法嗣
慶元府東山全庵齊己禪師
邛州謝氏子。上堂。舉修山主偈曰。是柱不見柱。非柱不見柱。是非已去了。是非里薦取。召大眾曰。薦得是。移華兼蝶至。薦得非。擔泉帶月歸。是也好。鄭州黎勝青州棗。非也好。像山路入蓬萊島。是亦沒交涉。踏著秤錘硬似鐵。非亦沒交涉。金剛寶劍當頭截。阿呵呵。會也么。知事少時煩惱少。識人多處是非多。
知府葛剡居士
字謙問。號信齋。少擢上第。玩意禪悅。首謁無庵全禪師求指南。庵令究即心即佛。久無所契。請曰。師有何方便。使某得入。庵曰。居士太無厭生。已而佛海來居劍池。公因從游。乃舉無庵所示之語。請為眾普說。海發揮之曰。即心即佛眉拖地。非心非佛雙眼橫。蝴蝶夢中家萬里。子規枝上月三更。留旬日而後返。一日舉不是心不是佛不是物。豁然頓明。頌曰。非心非佛亦非物。五鳳樓前山突兀。艷陽影里倒翻身。野狐跳入金毛窟。無庵肯之。即遣書頌呈佛海。海報曰。此事非紙筆可既。居士能過我。當有所聞矣。遂復至虎丘。海迎之曰。居士見處。止可入佛境界。入魔境界猶未得在。公加禮不已。海正容曰。何不道金毛跳入野狐窟。公乃痛領。
華藏民法嗣
臨安府徑山別峰寶印禪
【現代漢語翻譯】 歸依三寶便可以得到解脫。
靈隱遠禪師的法嗣
慶元府（今浙江寧波）東山全庵齊己禪師
齊己禪師，邛州（今四川邛崍）謝氏之子。上堂說法時，引用修山主的偈語說：『是柱不見柱，非柱不見柱，是非已去了，是非里薦取。』（意思是：如果是柱子卻看不到柱子的本質，如果不是柱子也看不到非柱子的本質。當是非的執著消失時，就能在是非之中領悟真諦。） 齊己禪師召集大眾說：『如果領悟到了，就像花開引來蝴蝶；如果領悟不到，就像挑著泉水、帶著月光回家。』 『說是』也好，就像鄭州的黎和青州的棗一樣普通；『說非』也好，就像從象山進入蓬萊仙島一樣虛幻。 『說是』也沒有任何關係，就像踩著秤錘一樣堅硬如鐵；『說非』也沒有任何關係，就像金剛寶劍當頭斬下。 『阿呵呵，你們會了嗎？』 『知道的事情越少，煩惱就越少；認識的人越多，是非就越多。』
知府葛剡居士
葛剡，字謙問，號信齋。年輕時就考中進士，喜歡禪悅。他首先拜訪無庵全禪師，請求指點。無庵禪師讓他參究『即心即佛』（意思是：心就是佛，佛就是心）。 葛剡很久都沒有領悟，於是請求說：『禪師有什麼方便法門，能讓我入門？』 無庵禪師說：『居士你太貪得無厭了。』 之後，佛海禪師來到劍池（地名）居住，葛剡於是跟隨他，並舉出無庵禪師所說的『即心即佛』之語，請佛海禪師為大家普遍解說。 佛海禪師發揮說：『即心即佛，眉毛拖地；非心非佛，雙眼橫生。蝴蝶夢中家萬里，子規枝上月三更。』（意思是：執著于『即心即佛』，就像眉毛拖到地上一樣累贅；執著于『非心非佛』，就像眼睛橫著長一樣怪異。人生如蝴蝶夢，家鄉遙遠；深夜聽到杜鵑的啼叫，更添思鄉之情。） 葛剡住了十幾天后返回。一天，他舉出『不是心、不是佛、不是物』（意思是：既不是心，也不是佛，也不是任何事物）這句話，忽然頓悟。 他作頌說：『非心非佛亦非物，五鳳樓前山突兀，艷陽影里倒翻身，野狐跳入金毛窟。』（意思是：既不是心，也不是佛，也不是物，五鳳樓前的山峰高聳突兀。在艷陽的照耀下，我倒轉身體，就像野狐跳入金毛獅子的洞穴一樣。） 無庵禪師認可了他的領悟，葛剡立即寫信和頌呈給佛海禪師。佛海禪師回覆說：『這件事不是紙筆可以完全表達的，居士如果能超過我，當有所聞。』 於是葛剡再次來到虎丘。佛海禪師迎接他說：『居士你所見到的，只可以進入佛的境界，進入魔的境界還不行。』 葛剡更加恭敬地行禮。佛海禪師正色說：『為什麼不說金毛獅子跳入野狐的洞穴？』 葛剡於是徹底領悟。
華**禪師的法嗣
臨安府（今浙江杭州）徑山別峰寶印禪師
【English Translation】 Returning to the Three Jewels leads to liberation.
Dharma heir of Lingyin Yuan
Chan Master Quan'an Qiji of Dongshan, Qingyuan Prefecture (present-day Ningbo, Zhejiang)
Chan Master Qiji, son of the Xie family of Qiongzhou (present-day Qionglai, Sichuan). During a Dharma talk, he quoted the verse of Master Xiu Shan, saying: 'Seeing the pillar, not seeing the pillar; not seeing the pillar, not seeing the pillar. Right and wrong have already gone; within right and wrong, recommend and take.' (Meaning: If it is a pillar but you don't see the essence of the pillar, if it is not a pillar but you don't see the essence of non-pillar. When the attachment to right and wrong disappears, you can comprehend the truth within right and wrong.) Chan Master Qiji summoned the assembly and said: 'If you comprehend, it's like flowers blooming attracting butterflies; if you don't comprehend, it's like carrying spring water and returning with the moonlight.' 'Saying 'is' is good, like the common Li of Zhengzhou and dates of Qingzhou; saying 'is not' is good, like entering the Penglai Island from Xiangshan, illusory.' 'Saying 'is' has nothing to do with it, like stepping on a steelyard weight, hard as iron; saying 'is not' has nothing to do with it, like the Vajra sword cutting down from above.' 'Aha ha, do you understand?' 'The less you know, the less trouble you have; the more people you know, the more right and wrong there is.'
Layman Ge Yan, Prefect
Ge Yan, styled Qianwen, named Xinzhai. He passed the imperial examination at a young age and enjoyed Chan pleasure. He first visited Chan Master Wu'an Quan, requesting guidance. Chan Master Wu'an instructed him to investigate 'Mind is Buddha' (meaning: Mind is Buddha, Buddha is Mind). Ge Yan did not comprehend for a long time, so he requested: 'What expedient methods does the master have to allow me to enter?' Chan Master Wu'an said: 'Layman, you are too greedy.' Later, Chan Master Fohai came to live in Jianchi (place name), so Ge Yan followed him and brought up the words 'Mind is Buddha' spoken by Chan Master Wu'an, asking Chan Master Fohai to explain it to everyone. Chan Master Fohai elaborated, saying: 'Mind is Buddha, eyebrows dragging on the ground; not Mind is Buddha, eyes growing horizontally. In a butterfly dream, home is ten thousand miles away; on a cuckoo branch, the moon is in the third watch.' (Meaning: Being attached to 'Mind is Buddha' is like eyebrows dragging on the ground, cumbersome; being attached to 'not Mind is Buddha' is like eyes growing horizontally, strange. Life is like a butterfly dream, home is far away; hearing the cuckoo's cry in the deep night adds to homesickness.) Ge Yan stayed for more than ten days before returning. One day, he brought up the phrase 'not Mind, not Buddha, not thing' (meaning: neither Mind, nor Buddha, nor any thing), and suddenly had a sudden enlightenment. He composed a verse, saying: 'Not Mind, not Buddha, also not thing, the mountains in front of the Five Phoenix Tower are towering, in the bright sunlight, turning upside down, the wild fox jumps into the golden-haired lion's cave.' (Meaning: Neither Mind, nor Buddha, nor thing, the mountains in front of the Five Phoenix Tower are towering. In the bright sunlight, I turn upside down, like a wild fox jumping into the golden-haired lion's cave.) Chan Master Wu'an approved of his enlightenment, and Ge Yan immediately wrote a letter and presented the verse to Chan Master Fohai. Chan Master Fohai replied: 'This matter cannot be fully expressed by paper and pen, if the layman can surpass me, there will be something to hear.' So Ge Yan came to Tiger Hill again. Chan Master Fohai greeted him, saying: 'What the layman has seen can only enter the realm of Buddha, entering the realm of demons is not yet possible.' Ge Yan bowed even more respectfully. Chan Master Fohai said sternly: 'Why not say the golden-haired lion jumps into the wild fox's cave?' Ge Yan then thoroughly understood.
Dharma heir of Chan Master Hua**
Chan Master Biefeng Baoyin of Jingshan, Lin'an Prefecture (present-day Hangzhou, Zhejiang)
師
嘉州李氏子。自幼通六經。而厭俗務。乃從德山清素得度。具戒后。聽華嚴起信。既盡其說。棄依密印于中峰。一日印舉。僧問巖頭。起滅不停時如何。巖叱曰。是誰起滅。師啟悟即首肯。會圓悟歸昭覺。印遣師往省。因隨眾入室。悟問。從上諸聖以何接人。師豎拳。悟曰。此是老僧用底。作么生是從上諸聖用底。師以拳揮之。悟亦舉拳相交。大笑而止。后至徑山謁大慧。慧問甚處來。師曰西川。慧曰。未出劍門關。與汝三十棒了也。師曰。不合起動和尚。慧忻然掃室延之。慧南遷。師乃西還。連主數剎。后再出峽。住保寧金山雪竇徑山。開堂升座曰。世尊初成正覺。于鹿野苑中。轉四諦法輪。憍陳如比丘最初悟道。後來真凈禪師。初住洞山。拈云。今日新豐洞里。祇轉個拄杖子。遂拈拄杖著左邊云。還有最初悟道者么。若無。丈夫自有沖天志。莫向如來行處行。遂喝一喝下座。若是印上座則不然。今日向鳳凰山裡。初無工夫轉四諦法輪。亦無氣力轉拄杖子。祇教諸人行須緩步。語要低聲。何故。欲得不招無間業。莫謗如來正法輪。
可宣禪師
嘉定許氏子。出家受具。參安民悟旨訣。嘉定庚午。詔住徑山。遠近輻輳。宣悲夫重趼而來者。窮其日力。食息無所。又于雙溪之上。築室百間。為接
【現代漢語翻譯】 現代漢語譯本 師（禪師名，生平不詳）
嘉州（今四川樂山）李氏之子。自幼精通六經，但厭倦世俗事務，於是跟隨德山清素剃度出家。受具足戒后，聽聞《華嚴經》、《起信論》，徹底理解其要義后，又前往中峰禪師處參學密印。一日，中峰禪師舉話頭，有僧人問巖頭禪師：『起滅不停時如何？』巖頭禪師呵斥道：『是誰起滅？』師因此有所領悟，點頭稱是。適逢圓悟禪師回到昭覺寺，中峰禪師派遣師前去拜見。師隨眾人進入方丈室，圓悟禪師問道：『從上諸聖以何接人？』師豎起拳頭。圓悟禪師說：『這是老僧我所用的，那麼從上諸聖用什麼呢？』師用拳頭揮打圓悟禪師，圓悟禪師也舉起拳頭相交，然後大笑而止。後來，師前往徑山拜見大慧禪師。大慧禪師問：『從哪裡來？』師說：『西川（今四川）。』大慧禪師說：『還沒出劍門關，就該打你三十棒了。』師說：『不該驚動和尚您。』大慧禪師高興地打掃房間，延請師入住。大慧禪師南遷后，師便返回西川，先後主持多座寺院。之後再次出川，住持保寧、金山、雪竇、徑山等寺。開堂說法時說：『世尊最初成就正覺，在鹿野苑中，轉四諦法輪，憍陳如比丘最初悟道。』後來真凈禪師，初住洞山時，拈出說道：『今日新豐洞里，只是轉個拄杖子。』於是拿起拄杖放在左邊說：『還有最初悟道的人嗎？』如果沒有，大丈夫自有沖天之志，不要在如來走過的地方行走。』說完喝一聲，下座。如果是印上座，就不會這樣。今日在鳳凰山裡，最初沒有工夫轉四諦法輪，也沒有力氣轉拄杖子，只是教導諸位行走要緩慢，說話要低聲。為什麼呢？想要不招無間地獄的業報，就不要誹謗如來正法輪。
可宣禪師（禪師名，生平不詳）
嘉定（今四川樂山）許氏之子。出家受具足戒后，參學安民禪師，領悟其旨訣。嘉定庚午年（南宋寧宗嘉定十三年，公元1220年），奉詔住持徑山寺，遠近僧眾雲集。可宣禪師悲憫那些長途跋涉而來的僧人，竭盡全力，連吃飯休息的時間都沒有。又在雙溪之上，建造房屋百間，用來接待僧眾。
【English Translation】 English version Shi (Zen Master, details of his life unknown)
A son of the Li family of Jia Prefecture (present-day Leshan, Sichuan). He was well-versed in the Six Classics from a young age but grew weary of worldly affairs. He then followed Qing Su of Deshan to be tonsured and ordained. After receiving the full precepts, he listened to the Avatamsaka Sutra (Flower Garland Sutra) and the Awakening of Faith, fully understanding their essence. He then went to Zhongfeng Zen Master to study the secret seal (密印). One day, Zhongfeng Zen Master raised a topic, and a monk asked Zen Master Yantou: 'What about when arising and ceasing do not stop?' Yantou scolded, 'Who is arising and ceasing?' The master had an awakening and nodded in agreement. It happened that Zen Master Yuanwu returned to Zhaojue Temple, and Zhongfeng Zen Master sent the master to visit him. The master entered the abbot's room with the others. Zen Master Yuanwu asked, 'How do the sages of the past receive people?' The master raised his fist. Zen Master Yuanwu said, 'This is what I, the old monk, use. Then what do the sages of the past use?' The master struck Zen Master Yuanwu with his fist. Zen Master Yuanwu also raised his fist in response, and then laughed and stopped. Later, the master went to Jingshan to visit Zen Master Dahui. Zen Master Dahui asked, 'Where do you come from?' The master said, 'Western Sichuan.' Zen Master Dahui said, 'You haven't even left the Jianmen Pass, and you deserve thirty blows.' The master said, 'I shouldn't have disturbed you, venerable monk.' Zen Master Dahui happily swept the room and invited the master to stay. After Zen Master Dahui moved south, the master returned to Western Sichuan and presided over several monasteries. Later, he left Sichuan again and resided at Baoning, Jinshan, Xuedou, and Jingshan monasteries. When he ascended the Dharma seat, he said: 'When the World-Honored One first attained perfect enlightenment, in the Deer Park, he turned the Wheel of the Four Noble Truths, and the Bhikshu Ajnatakaundinya was the first to attain enlightenment.' Later, Zen Master Zhenjing, when he first resided at Dongshan, picked up and said: 'Today in Xinfeng Cave, I am just turning this staff.' Then he picked up the staff and placed it on the left, saying: 'Is there anyone who has attained enlightenment for the first time?' If not, a great man has his own ambition to soar to the sky; do not walk where the Tathagata has walked.' Then he shouted and descended from the seat. If it were Zen Master Yin, it would not be like this. Today in Phoenix Mountain, there is no time to turn the Wheel of the Four Noble Truths, nor the strength to turn the staff. I only teach you to walk slowly and speak softly. Why? If you want to avoid the karma of the Avici Hell, do not slander the True Dharma Wheel of the Tathagata.
Zen Master Kexuan (Zen Master, details of his life unknown)
A son of the Xu family of Jiading (present-day Leshan, Sichuan). After leaving home and receiving the full precepts, he studied with Zen Master Anmin and understood his essential teachings. In the Gengwu year of Jiading (1220 AD), he was ordered to reside at Jingshan Temple, and monks from far and near gathered. Zen Master Kexuan felt compassion for those monks who had traveled long distances and exhausted their strength, without even time to eat or rest. He also built a hundred rooms above the Shuangxi River to accommodate the monks.
待庵。濟其所不及。宋寧宗嘗錫化城二大字。賜號佛日。
泐潭明法嗣
漢州無為隨庵守緣禪師
本郡史氏子。年十三病目。去依棲禪慧目能禪師圓具。出峽至寶峰。值峰上堂。舉永嘉曰。一月普現一切水。一切水月一月攝。師聞釋然領悟。住後上堂曰。以一統萬。一月普現一切水。會萬歸一。一切水月一月攝。展則彌綸法界。收則毫髮不存。雖然收展殊途。此事本無異致。但能于根本上。著得一隻眼去。方見三世諸佛曆代祖師。盡從此中示現。三藏十二部一切修多羅。盡從此中流出。天地日月萬象森羅。盡從此中建立。三界九地七趣四生。盡從此中出沒。百千法門無量妙義。乃至世間工巧伎藝。盡現行此事。所以世尊拈華。迦葉便乃微笑。達磨面壁。二祖於是安心。桃花盛開。靈云疑情盡凈。擊竹作響。香嚴頓忘所知。以至盤山于肉案頭悟道。彌勒向魚市裡接人。誠謂造次顛沛必於是。經行坐臥在其中。既有如是奇特。更有如是光輝。既有如是廣大。又有如是周遍。你輩諸人。因甚麼卻有迷有悟。要知么。幸無偏照處。剛有不明時。
龍翔圭法嗣
南康軍云居頑庵德升禪師
漢州何氏子。二十得度。習講。久而棄之。謁文殊道禪師。問佛法省要。殊示偈曰。契丹打破波斯寨。
【現代漢語翻譯】 現代漢語譯本： 待庵，救濟那些能力不足的人。宋寧宗（1195年-1224年）曾經賜予『化城』兩個大字，並賜予『佛日』的稱號。
泐潭明法的嗣法弟子：
漢州無為隨庵守緣禪師
是本郡史氏的兒子。十三歲時眼睛生病，於是前往依附棲禪慧目能禪師處剃度出家。出川前往寶峰，正趕上寶峰禪師上堂說法，舉永嘉大師的話說：『一月普現一切水，一切水月一月攝。』禪師聽后豁然領悟。住持寺院後上堂說法：『以一統萬，一月普現一切水；會萬歸一，一切水月一月攝。』展開則瀰漫法界，收攏則毫髮不存。雖然收放的方式不同，但這件事的本質並沒有什麼不同。只要能在根本上，安立一隻慧眼，才能看見三世諸佛、歷代祖師，都從中示現。三藏十二部一切修多羅（佛經），都從中流出。天地日月、萬象森羅，都從中建立。三界九地、七趣四生，都從中出沒。百千法門、無量妙義，乃至世間的工巧技藝，都顯現於此事之中。所以世尊拈花，迦葉便微笑；達磨面壁，二祖於是安心；桃花盛開，靈云疑情盡凈；擊竹作響，香嚴頓忘所知。以至盤山在肉案頭悟道，彌勒在魚市裡接引眾人。實在是因為匆忙倉促、顛沛流離也離不開它，行住坐臥都在其中。既然有如此奇特，更有如此光輝。既然有如此廣大，又有如此周遍。你們這些人，為什麼卻有迷惑有領悟呢？想知道嗎？幸好沒有偏頗的照耀之處，否則就會有不明白的時候。』
龍翔圭的嗣法弟子：
南康軍云居頑庵德升禪師
是漢州何氏的兒子，二十歲時得度出家，學習講經。很久之後放棄了講經，去拜見文殊道禪師，請教佛法的精要。道禪師用偈語開示說：『契丹打破波斯寨。』
【English Translation】 English version: Dai'an, aided those who were lacking. Emperor Ningzong of Song (1195-1224) once bestowed the two large characters 'Huacheng' and granted the title 'Buddha Sun'.
Successor of Letan Mingfa:
Chan Master Shouyuan of Sui'an Wuwei in Hanzhou
Was the son of the Shi family in this prefecture. At the age of thirteen, he fell ill with an eye disease. He then went to rely on Chan Master Huineng of Qichan Huimu Temple to be fully ordained. He went out of the gorges to Baofeng, where he encountered the abbot of Baofeng giving a Dharma talk, citing Yongjia, 'One moon universally appears in all waters; all water moons are gathered into one moon.' Upon hearing this, the Master suddenly understood. After residing in the temple, he gave a Dharma talk, saying, 'Using the one to unify the myriad, one moon universally appears in all waters; gathering the myriad into the one, all water moons are gathered into one moon.' When unfolded, it permeates the Dharma realm; when gathered, not a hair remains. Although the ways of gathering and unfolding are different, the essence of this matter is not different. Only by establishing a wise eye at the root can one see that all Buddhas of the three times and all ancestral teachers of past generations manifest from within this. The Three Baskets and Twelve Divisions, all Sutras (Sutras), flow from within this. Heaven and earth, sun and moon, and the myriad phenomena are all established from within this. The Three Realms, Nine Lands, Seven Paths, and Four Births all emerge and disappear from within this. The hundreds of thousands of Dharma doors, the immeasurable wonderful meanings, and even the skillful arts and crafts of the world, all manifest in this matter. Therefore, when the World-Honored One held up a flower, Kashyapa smiled; when Bodhidharma faced the wall, the Second Patriarch was at peace; when the peach blossoms bloomed, Lingyun's doubts were completely cleared; when the bamboo was struck, Xiangyan instantly forgot what he knew. Even Panshan attained enlightenment at the butcher's block, and Maitreya receives people in the fish market. Truly, in haste and turmoil, one cannot be without it; walking, standing, sitting, and lying down are all within it. Since it is so extraordinary, it has such radiance. Since it is so vast, it is so pervasive. Why do you people still have delusion and enlightenment? Do you want to know? Fortunately, there is no biased illumination, otherwise there would be times of incomprehension.'
Successor of Longxiang Gui:
Chan Master Desheng of Wan'an, Yunju, Nankang Army
Was the son of the He family in Hanzhou. He was ordained at the age of twenty and studied the scriptures. After a long time, he abandoned the study of scriptures and went to visit Chan Master Wenshu Dao, asking for the essence of the Buddha-dharma. Chan Master Dao instructed him with a verse, saying, 'The Khitans have broken through the Persian fortress.'
奪得寶珠村裡賣。十字街頭窮乞兒。腰間掛個風流袋。師擬對。殊曰莫錯。師退參三年。方得旨趣。往見佛性。機不投。入閩至鼓山禮覲。便問。國師不跨石門句。意旨如何。竹庵應聲喝曰。閑言語。師即領悟。住后僧問。應真不借。三界高超即不問。如何是無位真人。師曰。聞時富貴。見后貧窮。曰抬頭須掩耳。側掌便翻身。師曰。無位真人在甚麼處。曰老大宗師。話頭也不識。師曰。放你三十棒。
云居悟法嗣
南康軍云居普云自圓禪師
綿州雍氏子。年十九。試經得度。留教苑五祀。出關南下。歷扣諸大尊宿。始詣龍門。一日于廊廡間。睹繪胡人有省。夜白高庵。庵舉法眼偈曰。頭戴貂鼠帽。腰懸羊角錐。語不令人會。須得人譯之。復筴火示之曰。我為汝譯了也。於是大法明瞭。呈偈曰。外國言音不可窮。起云亭下一時通。口門廣大無邊際。吞盡楊岐栗棘蓬。庵遣師依佛眼。眼謂曰。吾道東矣。上堂。舉僧問雲門。如何是透法身句。門曰北斗里藏身。師曰。南北東西萬萬千。乾坤上下兩無邊。相逢相見呵呵笑。屈指抬頭月半天。
黃龍忠法嗣
成都府信相戒修禪師
上堂。舉馬祖不安公案。乃曰。兩輪舉處煙塵起。電急星馳擬何止。目前不礙往來機。正令全旋無表裡。丈
【現代漢語翻譯】 現代漢語譯本 奪得寶珠村裡賣：比喻將珍貴的佛法在世俗中傳播。 十字街頭窮乞兒：比喻修行者放下一切，一無所有。 腰間掛個風流袋：比喻外表灑脫不羈。 師擬對。殊曰莫錯。師退參三年。方得旨趣。：這位禪師想要回答，但殊禪師說不要弄錯。於是這位禪師退回去參禪三年，才領悟了其中的旨趣。 往見佛性。機不投。入閩至鼓山禮覲。：後來他去拜見佛性禪師，但彼此的機緣不契合。於是他前往福建，到鼓山禮拜。 便問。國師不跨石門句。意旨如何。：他問道：『國師不跨石門』這句話，意旨是什麼？ 竹庵應聲喝曰。閑言語。：竹庵禪師立刻呵斥道：『多餘的話！』 師即領悟。：這位禪師立刻領悟了。 住后僧問。應真不借。三界高超即不問。如何是無位真人。：住持寺院后，有僧人問：『應真（Arhat，阿羅漢）不借，超越三界這些都不問，如何是無位真人？』 師曰。聞時富貴。見后貧窮。：禪師說：『聽聞時覺得富貴，見到后反而覺得貧窮。』 曰抬頭須掩耳。側掌便翻身。：僧人說：『抬頭時要掩住耳朵，側過手掌就能翻身。』 師曰。無位真人在甚麼處。：禪師說：『無位真人在什麼地方？』 曰老大宗師。話頭也不識。：僧人說：『你這位老大宗師，連話頭都不認識。』 師曰。放你三十棒。：禪師說：『罰你三十棒！』
云居悟法嗣
南康軍云居普云自圓禪師
綿州雍氏子。年十九。試經得度。留教苑五祀。：普云自圓禪師是綿州雍氏的兒子，十九歲時通過考試出家，留在教苑五年。 出關南下。歷扣諸大尊宿。始詣龍門。：之後他離開關中南下，遍訪各位大德高僧，才到龍門。 一日于廊廡間。睹繪胡人有省。：有一天在走廊裡，看到一幅描繪胡人的畫像，有所領悟。 夜白高庵。庵舉法眼偈曰。頭戴貂鼠帽。腰懸羊角錐。語不令人會。須得人譯之。：晚上他告訴高庵禪師，高庵禪師舉法眼禪師的偈語說：『頭戴貂鼠帽，腰懸羊角錐，說的話沒人懂，需要人來翻譯。』 復筴火示之曰。我為汝譯了也。：又用火鉗示意說：『我已經為你翻譯了。』 於是大法明瞭。呈偈曰。外國言音不可窮。起云亭下一時通。口門廣大無邊際。吞盡楊岐栗棘蓬。：於是他徹底明白了佛法，呈上偈語說：『外國的語言深奧難懂，在起云亭下一下子就通了。口門廣大無邊際，吞盡楊岐（Yangqi，禪宗大師）的栗棘蓬。』 庵遣師依佛眼。眼謂曰。吾道東矣。：高庵禪師派他去依止佛眼禪師，佛眼禪師說：『我的道向東傳播了。』 上堂。舉僧問雲門。如何是透法身句。門曰北斗里藏身。：禪師上堂說法，舉了僧人問雲門禪師『如何是透法身句』，雲門禪師回答『北斗里藏身』的例子。 師曰。南北東西萬萬千。乾坤上下兩無邊。相逢相見呵呵笑。屈指抬頭月半天。：禪師說：『南北東西千千萬，乾坤上下兩無邊。相逢相見呵呵笑，屈指抬頭月半天。』
黃龍忠法嗣
成都府信相戒修禪師
上堂。舉馬祖不安公案。乃曰。兩輪舉處煙塵起。電急星馳擬何止。目前不礙往來機。正令全旋無表裡。：禪師上堂說法，舉了馬祖（Mazu，禪宗大師）不安的公案，於是說：『兩輪轉動之處煙塵飛揚，像閃電和流星一樣快速，想要停止它嗎？目前不妨礙往來的機緣，正令完全運轉沒有表裡。』 丈
【English Translation】 English version 'Seizing a precious pearl, selling it in the village': This is a metaphor for spreading the precious Buddha-dharma in the mundane world. 'A poor beggar at the crossroads': This is a metaphor for a practitioner who lets go of everything and possesses nothing. 'Wearing a carefree bag around the waist': This is a metaphor for an unrestrained appearance. 'The master intended to answer, but [Zen Master] Shu said, 'Don't be mistaken.' The master retreated to study for three years before understanding the essence.': This Zen master intended to answer, but Zen Master Shu said not to make a mistake. So the master retreated to practice Zen for three years before understanding the essence. 'He went to see Buddha-nature, but their interaction didn't click. He went to Fujian and paid respects at Gushan': Later, he went to see Zen Master Buddha-nature, but their affinities didn't match. So he went to Fujian and paid respects at Gushan. 'Then he asked, 'What is the meaning of the phrase 'The National Teacher does not step over the Stone Gate'?': He asked, 'What is the meaning of the phrase 'The National Teacher does not step over the Stone Gate'? '[Zen Master] Zhuan immediately shouted, 'Idle talk!': Zen Master Zhuan immediately shouted, 'Idle talk!' 'The master immediately understood': The master immediately understood. 'After residing [at the temple], a monk asked, 'Arhats do not borrow, surpassing the Three Realms is not asked. What is the True Person without Position?': After residing at the temple, a monk asked, 'Arhats do not borrow, surpassing the Three Realms is not asked. What is the True Person without Position?' 'The master said, 'Hearing it is wealth and honor, seeing it is poverty.': The master said, 'Hearing it is wealth and honor, seeing it is poverty.' 'The monk said, 'Raising the head requires covering the ears, turning the palm allows turning the body.': The monk said, 'Raising the head requires covering the ears, turning the palm allows turning the body.' 'The master said, 'Where is the True Person without Position?': The master said, 'Where is the True Person without Position?' 'The monk said, 'Old master, you don't even recognize the topic of conversation.': The monk said, 'Old master, you don't even recognize the topic of conversation.' 'The master said, 'I'll give you thirty blows!': The master said, 'I'll give you thirty blows!'
Successor of Yunju's Enlightenment
Zen Master Puyun Ziyuan of Yunju in Nankang Army
'Son of the Yong family of Mianzhou. At the age of nineteen, he passed the scripture examination and became a monk, staying in the teaching monastery for five years.': Zen Master Puyun Ziyuan was the son of the Yong family of Mianzhou. At the age of nineteen, he passed the scripture examination and became a monk, staying in the teaching monastery for five years. 'Leaving the pass and heading south, he visited various great venerable monks before finally arriving at Longmen.': After that, he left the pass and headed south, visiting various great venerable monks before finally arriving at Longmen. 'One day, in the corridor, he had an awakening upon seeing a painting of a barbarian.': One day, in the corridor, he had an awakening upon seeing a painting of a barbarian. 'At night, he told Gao'an. Gao'an quoted a verse by [Zen Master] Fayan, 'Wearing a sable hat, hanging a sheep horn awl on the waist, the words are incomprehensible, requiring someone to translate them.': At night, he told Gao'an. Gao'an quoted a verse by Zen Master Fayan, 'Wearing a sable hat, hanging a sheep horn awl on the waist, the words are incomprehensible, requiring someone to translate them.' 'Then, using fire tongs, he indicated, 'I have translated it for you.': Then, using fire tongs, he indicated, 'I have translated it for you.' 'Thereupon, the great Dharma was completely understood. He presented a verse, 'Foreign languages are inexhaustible, suddenly understood under the Qiyun Pavilion. The mouth is vast and boundless, swallowing Yangqi's (Yangqi, a Zen master) chestnut hedgehog.': Thereupon, he completely understood the Buddha-dharma and presented a verse, 'Foreign languages are inexhaustible, suddenly understood under the Qiyun Pavilion. The mouth is vast and boundless, swallowing Yangqi's chestnut hedgehog.' '[Zen Master] An sent the master to rely on [Zen Master] Foyan. [Zen Master] Foyan said, 'My path is spreading east.': Zen Master Gao'an sent him to rely on Zen Master Foyan, and Zen Master Foyan said, 'My path is spreading east.' 'Ascending the hall, he cited a monk's question to [Zen Master] Yunmen, 'What is a phrase that penetrates the Dharmakaya?' [Zen Master] Yunmen replied, 'Hiding in the Big Dipper.': The Zen master ascended the hall to preach, citing the example of a monk asking Zen Master Yunmen, 'What is a phrase that penetrates the Dharmakaya?' Zen Master Yunmen replied, 'Hiding in the Big Dipper.' 'The master said, 'North, south, east, and west, ten thousand upon ten thousand, heaven and earth above and below are boundless. Meeting and seeing, laughing heartily, counting fingers and looking up, the moon is half in the sky.': The master said, 'North, south, east, and west, ten thousand upon ten thousand, heaven and earth above and below are boundless. Meeting and seeing, laughing heartily, counting fingers and looking up, the moon is half in the sky.'
Successor of Huanglong Zhong's Dharma
Zen Master Jiexiu of Xinxiang in Chengdu Prefecture
'Ascending the hall, he cited the case of [Zen Master] Mazu's (Mazu, a Zen master) unease, and then said, 'Where the two wheels turn, smoke and dust rise. How can the lightning and shooting stars be stopped? The current does not hinder the coming and going opportunities. The correct command is fully rotating without inside or outside.': The Zen master ascended the hall to preach, citing the case of Zen Master Mazu's unease, and then said, 'Where the two wheels turn, smoke and dust rise. How can the lightning and shooting stars be stopped? The current does not hinder the coming and going opportunities. The correct command is fully rotating without inside or outside.' Measure
夫意氣自沖天。我是我兮你是你。
西禪璉法嗣
遂寧府西禪第二代希秀禪師
上堂曰。秋光將半。暑氣漸消。鴻雁橫空點破。碧天似水。猿猱掛樹撼翻。玉露如珠。直饒對此明機。未免認龜作鱉。且道應時應節一句。作么生道。野色並來三島月。溪光分破五湖秋。
大溈果法嗣
荊門軍玉泉窮谷宗璉禪師
合州董氏子。開堂曰。問答已乃曰。衲僧向人天眾前。一問一答。一擒一縱。一卷一舒。一挨一拶。須是具金剛眼睛始得。若是念話之流。君向西秦。我之東魯。于宗門中殊無所益。者一段事。不在有言。不在無言。不礙有言。不礙無言。古人垂一言半句。正知國家兵器。不得已而用之。橫說豎說。祇要控人入處。其實不在言句上。今時人不能一徑徹證根源。祇以語言文字而為至道。一句來一句去。喚作禪道。喚作向上向下。謂之菩提涅槃。謂之祖師巴鼻。正似鄭州出曹門。從上宗師會中。往往真個以行腳為事底。才有疑處。便對眾抉擇。祇一句下見諦明白。造佛祖直指不傳之宗。與諸有情。盡未來際同得同證。猶未是泊頭處。豈是空開唇皮。胡言漢語。
石頭回法嗣
南康軍云居蓬庵德會禪師
重慶府何氏子。上堂。舉教中道。若見諸相非相。即見如來
【現代漢語翻譯】 夫意氣自沖天。我是我兮你是你。
西禪璉法嗣
遂寧府西禪第二代希秀禪師
上堂開示說：秋天的景色已經過半，暑氣漸漸消退。鴻雁橫空飛過，點綴著碧藍的天空，像水一般清澈。猿猴攀掛在樹上，搖動著樹枝，玉露像珍珠一樣晶瑩。即使能清楚地明白這些機鋒，也難免會把烏龜認作甲魚。那麼，應時應景的一句話，該怎麼說呢？野外的景色與三島的月色交相輝映，溪水的光芒將五湖的秋色分割開來。
大溈果法嗣
荊門軍玉泉窮谷宗璉禪師
合州董氏之子。開堂說法：問答完畢后說：『衲僧在人天大眾面前，一問一答，一擒一縱，一卷一舒，一挨一拶，必須具備金剛般的眼睛才能做到。如果是隻會念誦話語的人，你往西秦去，我往東魯去，對於宗門之中沒有任何益處。』這件事，不在於有言語，不在於沒有言語，不妨礙有言語，不妨礙沒有言語。古人說一句半句，正是知道國家動用兵器，是不得已而為之。橫說豎說，只是爲了引導人進入，其實不在於言語句子上。現在的人不能直接徹悟根源，只是把語言文字當作最高的道理。一句來一句去，叫做禪道，叫做向上向下，稱之為菩提涅槃，稱之為祖師的訣竅。正像鄭州出曹門一樣。從前的宗師會中，往往真正以行腳為事。才有所懷疑，便在眾人面前決斷選擇。只在一句話下見地明白，創造佛祖直指不傳的宗旨，與所有有情眾生，盡未來際一同得到一同證悟。這還不是最終的歸宿之處。難道是白白張開嘴皮，胡說八道嗎？
石頭回法嗣
南康軍云居蓬庵德會禪師
重慶府何氏之子。上堂開示。引用經文說：『如果能見到諸相非相，就能見到如來。』
【English Translation】 His spirit soars to the sky. I am I, and you are you.
Successor of Xichan Lian
Zen Master Xixiu, the second generation of Xichan in Suining Prefecture
In his sermon, he said: 'Autumn is halfway through, and the heat is gradually fading. Wild geese fly across the sky, punctuating the blue sky like water. Monkeys hang on trees, shaking them, and the jade dew is like pearls. Even if you clearly understand these opportunities, you will inevitably mistake a turtle for a soft-shelled turtle. So, how should one say a phrase that is appropriate for the time and season? The colors of the wilderness blend with the moon over the three islands, and the light of the stream divides the autumn colors of the five lakes.'
Successor of Dawei Guo
Zen Master Zonglian of Qionggu, Yuquan, Jingmen Army
A son of the Dong family in Hezhou. In his opening sermon, he said, after the questions and answers: 'A monk, in front of the assembly of humans and gods, with each question and answer, each capture and release, each roll and stretch, each push and squeeze, must have diamond-like eyes to achieve it. If one is merely reciting words, you go to Western Qin, and I go to Eastern Lu, which is of no benefit to the Zen school. This matter is not in words, nor is it in the absence of words; it does not hinder words, nor does it hinder the absence of words. The ancients uttered a word or half a phrase, knowing that the state uses weapons only as a last resort. Speaking horizontally or vertically, it is only to guide people to enter, but it is not actually in the words themselves. People today cannot directly and thoroughly realize the root source, but regard language and writing as the ultimate truth. A phrase comes and a phrase goes, called Zen practice, called upward and downward, called Bodhi and Nirvana, called the ancestral key. It is just like leaving Cao Gate from Zhengzhou. In the assemblies of past masters, they often truly took pilgrimage as their business. As soon as there was a doubt, they would resolve it in front of the assembly. With just one phrase, they would see the truth clearly, creating the Buddha's direct pointing, non-transmitted doctrine, and with all sentient beings, throughout the endless future, attain and realize together. This is still not the final destination. Is it just opening the lips and speaking nonsense?'
Successor of Shitou Hui
Zen Master Dehui of Peng'an, Yunju, Nankang Army
A son of the He family in Chongqing Prefecture. In his sermon, he quoted the scripture, saying: 'If you see all forms as non-forms, then you will see the Tathagata.'
。作么生是非相底道理。佯走詐羞偷眼覷。竹門斜掩半枝花。
錦江禪燈卷第七 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第八
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第十八世
東林顏法嗣
汀州報恩法演禪師
果州人。上堂。舉俱胝豎指因緣。師曰。佳人睡起懶梳頭。把得金釵插便休。大抵還他肌骨好。不塗紅粉也風流。
婺州智者元庵真慈禪師
潼川李氏子。初依成都正法寺出家。具戒后游講肆。聽講圓覺。至四大各離。今者妄身當在何處。畢竟無體實同幻化。因而有省。作頌曰。一顆明珠。在我者里。撥著動著。放光動地。以呈諸講師。無能曉之者。歸以呈其師。遂舉狗子無佛性話詰之。師曰。雖百千萬億公案。不出此頌也。其師以為不遜。乃叱出。師因南遊。至廬山圓通掛搭。時卍庵為西堂。為眾入室。舉僧問雲門。撥塵見佛時如何。門云佛亦是塵。師隨聲便喝。以手指胸曰。佛亦是塵。師復頌曰。撥塵見佛。佛亦是塵。問了答了。直下翻身。勸君更盡一杯酒。西出陽關無故人。又頌塵塵三昧曰。缽里飯桶裡水。別寶崑崙坐潭底。一塵塵上走須彌。明眼波斯笑彈指。笑彈指。珊瑚枝上清風起。卍
【現代漢語翻譯】 作么生是非相底道理？（如何分辨是非對錯的道理？）佯走詐羞偷眼覷。（假裝逃跑，虛偽的害羞，偷偷地斜眼看。）竹門斜掩半枝花。（竹門半掩，露出半枝花。）
錦江禪燈卷第七 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第八
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第十八世
東林顏法嗣
汀州報恩法演禪師
果州人。（法演禪師是果州人。）上堂。舉俱胝豎指因緣。（法演禪師上堂說法，舉了俱胝禪師豎一指的典故。）師曰：佳人睡起懶梳頭，把得金釵插便休。（法演禪師說：美麗的女子睡醒了懶得梳頭，拿起金釵隨便一插就算了事。）大抵還他肌骨好，不塗紅粉也風流。（大概是因為她天生麗質，即使不塗脂抹粉也很風流。）
婺州智者元庵真慈禪師
潼川李氏子。（真慈禪師是潼川李家的兒子。）初依成都正法寺出家。（起初在成都正法寺出家。）具戒后游講肆。（受具足戒后，遊歷各處講經場所。）聽講圓覺。（聽講《圓覺經》。）至四大各離，今者妄身當在何處？（聽到『四大』（地、水、火、風）分離時，如今這個虛妄之身又在哪裡呢？）畢竟無體實同幻化。（最終發現身體沒有實體，如同幻化一般。）因而有省。（因此有所領悟。）作頌曰：一顆明珠，在我者里，撥著動著，放光動地。（作偈頌說：一顆明珠，就在我這裡，稍微觸動，便放出照亮大地的光芒。）以呈諸講師，無能曉之者。（將此偈頌呈給各位講師，沒有能夠理解的。）歸以呈其師。（回去后將偈頌呈給他的師父。）遂舉狗子無佛性話詰之。（他的師父就舉了『狗子無佛性』的話頭來詰問他。）師曰：雖百千萬億公案，不出此頌也。（真慈禪師說：即使有千千萬萬的公案，也超不出這首偈頌的範圍。）其師以為不遜，乃叱出。（他的師父認為他不謙遜，於是呵斥他出去。）師因南遊，至廬山圓通掛搭。（真慈禪師因此南遊，到達廬山圓通寺掛單。）時卍庵（卍庵，禪師名）為西堂，為眾入室。（當時卍庵禪師擔任西堂，為大眾進行入室指導。）舉僧問雲門：撥塵見佛時如何？（卍庵禪師舉了僧人問雲門禪師的話：撥開塵土見到佛時如何？）門云佛亦是塵。（雲門禪師回答說：佛也是塵土。）師隨聲便喝，以手指胸曰：佛亦是塵。（真慈禪師隨即大喝一聲，用手指著胸口說：佛也是塵土。）師復頌曰：撥塵見佛，佛亦是塵，問了答了，直下翻身。（真慈禪師又作偈頌說：撥開塵土見到佛，佛也是塵土，問了答了，當下翻身。）勸君更盡一杯酒，西出陽關無故人。（勸你再喝一杯酒，西出陽關就沒有老朋友了。）又頌塵塵三昧曰：缽里飯桶裡水，別寶崑崙坐潭底。（又作偈頌讚嘆塵塵三昧說：缽里的飯，桶裡的水，真正的寶貝在崑崙山底的深潭裡。）一塵塵上走須彌，明眼波斯笑彈指。（每一粒塵土上都能行走須彌山，明眼的波斯人笑著彈指。）笑彈指，珊瑚枝上清風起。（笑著彈指，珊瑚枝上清風吹起。）卍
【English Translation】 What is the principle behind distinguishing right from wrong? Feigning to run away, pretending to be shy, stealing glances with sidelong eyes. The bamboo door is half-closed, revealing half a branch of flowers.
The Seventh Scroll of the Brocade River Zen Lamp Supplement to the Wan (卍) New Collection, Volume 85, No. 1590, Brocade River Zen Lamp
The Eighth Scroll of the Brocade River Zen Lamp
Compiled by Zhangxue Tongzui of Zhaojue Monastery
Revised by Huan'an Hu Shengyou of Shaoxing
The Eighteenth Generation Descendant of Dajian
Lineage of Yan of Donglin
Zen Master Fayen of Bao'en Monastery in Tingzhou
A native of Guo Prefecture. (Zen Master Fayen was from Guo Prefecture.) Entering the hall, he cited the story of Juzhi raising a finger. (Zen Master Fayen entered the hall to give a Dharma talk, citing the story of Zen Master Juzhi raising one finger.) The Master said: 'A beautiful woman wakes up and is too lazy to comb her hair, she grabs a hairpin and sticks it in, and that's that. (Zen Master Fayen said: 'A beautiful woman wakes up and is too lazy to comb her hair, she grabs a hairpin and sticks it in, and that's that.') Generally speaking, it's because her bones and flesh are good, even without rouge and powder, she is still charming. (Generally speaking, it's because she is naturally beautiful, even without rouge and powder, she is still charming.')
Zen Master Zhenci of Yuan'an of Zhizhe Monastery in Wuzhou
A son of the Li family of Tongchuan. (Zen Master Zhenci was the son of the Li family of Tongchuan.) He initially left home at Zhengfa Monastery in Chengdu. (He initially left home at Zhengfa Monastery in Chengdu.) After receiving the precepts, he traveled to various lecture halls. (After receiving the full precepts, he traveled to various lecture halls.) Listening to lectures on the 'Perfect Enlightenment Sutra'. (Listening to lectures on the 'Perfect Enlightenment Sutra'.) When it came to the separation of the 'Four Great Elements' (earth, water, fire, and wind), where is this deluded body now? (When he heard about the separation of the 'Four Great Elements' (earth, water, fire, and wind), where is this deluded body now?) Ultimately, it has no substance and is truly like an illusion. (Ultimately, he discovered that the body has no substance and is like an illusion.) Therefore, he had an awakening. (Therefore, he had an awakening.) He composed a verse saying: 'A bright pearl, is right here with me, touch it, move it, and it emits light that shakes the earth. (He composed a verse saying: 'A bright pearl, is right here with me, touch it, move it, and it emits light that shakes the earth.') He presented this verse to the lecturers, but none of them could understand it. (He presented this verse to the lecturers, but none of them could understand it.) He returned and presented it to his teacher. (He returned and presented the verse to his teacher.) His teacher then used the story of 'a dog has no Buddha-nature' to question him. (His teacher then used the story of 'a dog has no Buddha-nature' to question him.) The Master said: 'Even though there are hundreds of millions of cases, they do not go beyond this verse.' (Zen Master Zhenci said: 'Even though there are hundreds of millions of cases, they do not go beyond this verse.') His teacher thought he was being disrespectful and scolded him to leave. (His teacher thought he was being disrespectful and scolded him to leave.) The Master then traveled south and arrived at Yuantong Monastery on Mount Lu to stay. (Zen Master Zhenci then traveled south and arrived at Yuantong Monastery on Mount Lu to stay.) At that time, Wan'an (Wan'an, name of a Zen Master) was the West Hall Master, giving private instruction to the monks. (At that time, Wan'an Zen Master was the West Hall Master, giving private instruction to the monks.) He cited a monk's question to Yunmen: 'What is it like when one sees the Buddha after clearing away the dust?' (He cited a monk's question to Yunmen Zen Master: 'What is it like when one sees the Buddha after clearing away the dust?') Yunmen said: 'Buddha is also dust.' (Yunmen Zen Master replied: 'Buddha is also dust.') The Master immediately shouted and pointed to his chest, saying: 'Buddha is also dust.' (Zen Master Zhenci immediately shouted and pointed to his chest, saying: 'Buddha is also dust.') The Master then composed a verse saying: 'Clearing away the dust to see the Buddha, Buddha is also dust, the question is asked, the answer is given, immediately turn around. (Zen Master Zhenci then composed a verse saying: 'Clearing away the dust to see the Buddha, Buddha is also dust, the question is asked, the answer is given, immediately turn around.') I advise you to drink another cup of wine, for there will be no old friends west of Yangguan Pass. (I advise you to drink another cup of wine, for there will be no old friends west of Yangguan Pass.') He also praised the 'Dust-Dust Samadhi' in a verse: 'Rice in the bowl, water in the bucket, the real treasure sits at the bottom of the pool in Kunlun Mountain. (He also praised the 'Dust-Dust Samadhi' in a verse: 'Rice in the bowl, water in the bucket, the real treasure sits at the bottom of the pool in Kunlun Mountain.') On every grain of dust, one can walk on Mount Sumeru, the clear-eyed Persian laughs and snaps his fingers. (On every grain of dust, one can walk on Mount Sumeru, the clear-eyed Persian laughs and snaps his fingers.') Laughing and snapping his fingers, a clear breeze rises on the coral branch. (Laughing and snapping his fingers, a clear breeze rises on the coral branch.') Wan (卍)
庵深肯之。
昭覺紹淵禪師
上堂。舉僧問雲門。樹凋葉落時如何。門曰體露金風。師曰。要明陷虎之機。須是本色衲子始得。雲門大師具逸群三昧。擊節扣關。于閃電光中。出一隻手。與人解黏去縛。拔楔抽釘。不妨好手。子細檢點將來。大似與賊過梯。昭覺則不然。忽有僧問。樹凋葉落時如何。只答他道。落霞與孤鶩齊飛。秋水共長天一色。且道。與雲門是同是別。復曰。止止不須說。我法妙難思。上堂。镕瓶盤釵釧作一金。攪酥酪醍醐成一味。如是賓主道臺。內外安和。五位君臣齊透。四種料揀一串。放行則細雨濛濛。秋風颯颯。把住則空空如也。誰敢正眼覷著。且道。放行為人好。把住為人好。復曰。等閑一似秋風至。無意涼人人自涼。
張栻字敬夫
累官吏部侍郎。嘗問道于道顏曰。見即便見。擬思即差。又作么生。顏曰。還問不知有。栻曰。政當知有時如何。顏曰。聞聲見色只如常。栻豁然有省。乃留偈曰。聞聲見色只如常。熟察精粗理自彰。脫似虛空藏碧落。曾無少剩一毫芒。顏然之。後方疾革。定叟求教。栻曰。蟬蛻人慾之私。春融天理之妙。語訖而逝。栻平生潛心經史。動以古聖賢自期。所著有論孟太極諸書。學者稱為南軒先生。
西禪需法嗣
南劍州劍門
【現代漢語翻譯】 現代漢語譯本 庵深肯之。
昭覺紹淵禪師
上堂。舉僧問雲門（雲門宗創始人）。『樹凋葉落時如何？』門曰：『體露金風。』師曰：『要明陷虎之機，須是本色衲子始得。』雲門大師具逸群三昧。擊節扣關。于閃電光中，出一隻手，與人解黏去縛，拔楔抽釘，不妨好手。子細檢點將來，大似與賊過梯。昭覺則不然。忽有僧問：『樹凋葉落時如何？』只答他道：『落霞與孤鶩齊飛，秋水共長天一色。』且道，與雲門是同是別？復曰：『止止不須說，我法妙難思。』上堂。镕瓶盤釵釧作一金，攪酥酪醍醐成一味。如是賓主道臺，內外安和。五位君臣齊透，四種料揀一串。放行則細雨濛濛，秋風颯颯。把住則空空如也，誰敢正眼覷著。且道，放行為人好，把住為人好？復曰：『等閑一似秋風至，無意涼人人自涼。』
張栻（1133-1180）字敬夫
累官吏部侍郎。嘗問道于道顏曰：『見即便見，擬思即差，又作么生？』顏曰：『還問不知有。』栻曰：『政當知有時如何？』顏曰：『聞聲見色只如常。』栻豁然有省。乃留偈曰：『聞聲見色只如常，熟察精粗理自彰。脫似虛空藏碧落，曾無少剩一毫芒。』顏然之。後方疾革，定叟求教。栻曰：『蟬蛻人慾之私，春融天理之妙。』語訖而逝。栻平生潛心經史，動以古聖賢自期。所著有論孟太極諸書。學者稱為南軒先生。
西禪需法嗣
南劍州劍門
【English Translation】 English version An Shenken agreed.
Chan Master Zhaojue Shaoyuan
Entering the hall, he cited a monk's question to Yunmen (founder of the Yunmen School): 'What about when the trees wither and the leaves fall?' Yunmen (864-949) said: 'The body is exposed to the golden wind.' The Master said: 'To understand the mechanism of trapping a tiger, one must be a true monk.' Great Master Yunmen possessed extraordinary samadhi. He knocked on the gate with a beat, and in a flash of lightning, extended a hand to help people untangle bonds, remove wedges, and extract nails. He was indeed a master. Upon careful examination, it seems like he was providing a ladder for thieves. Zhaojue is not like that. If a monk suddenly asked: 'What about when the trees wither and the leaves fall?' He would simply answer: 'The falling rosy clouds fly together with the lone wild ducks, and the autumn water shares the same color with the long sky.' Tell me, is this the same as Yunmen or different? He further said: 'Stop, stop, no need to speak, my Dharma is wonderfully difficult to fathom.' Entering the hall, he said: 'Melting bottles, plates, hairpins, and bracelets into one gold, stirring ghee and curd into one flavor. Thus, host and guest are in harmony, inside and outside are peaceful. The five ranks of ruler and minister are all transparent, and the four kinds of selection are strung together. When released, it is like drizzling rain and rustling autumn wind. When held, it is completely empty, who dares to look at it directly? Tell me, is it better to release for the sake of others, or to hold for the sake of others?' He further said: 'Casually, it is like the autumn wind arrives, unintentionally cooling people, people cool themselves.'
Zhang Shi (1133-1180), courtesy name Jingfu
He successively held the official position of Vice Minister of the Ministry of Personnel. He once asked Daoyan about the Way, saying: 'Seeing is seeing, contemplation is error, so what is it?' Daoyan said: 'Still asking about what is not known.' Shi said: 'What if one truly knows sometimes?' Daoyan said: 'Hearing sounds and seeing colors are just as usual.' Shi suddenly had an awakening. He then left a verse saying: 'Hearing sounds and seeing colors are just as usual, careful examination of the refined and coarse reveals the principle itself. Shedding like the void storing the blue sky, there is not a bit left over.' Daoyan approved of it. Later, when he was critically ill, Dingsou sought instruction. Shi said: 'Shedding the selfishness of human desires, the spring melts the wonder of heavenly principles.' After speaking, he passed away. Shi devoted himself to the classics and histories throughout his life, always aspiring to be like the ancient sages. He authored books such as 'Analects,' 'Taiji,' and others. Scholars called him Mr. Nanxuan.
Xichan needs a Dharma heir
Jianmen, Nanjian Prefecture
安分庵主
少與木庵同𨽻業安國。后依懶庵。未有深證。辭謁徑山大慧。行次江干。仰瞻宮闕。聞街司喝侍郎來。釋然大悟。作偈曰。幾年個事掛胸懷。問盡諸方眼不開。肝膽此時俱裂破。一聲江上侍郎來。遂徑回西禪。懶庵迎之。付以伽梨。自爾不規所寓。后庵居劍門。化被嶺表。學者從之。所作偈頌走手而成。凡千餘首。盛行於世。
大溈行法嗣
常德府德山子涓禪師
潼川人。上堂。見見之時。見非是見。見猶離見。見不能及。遂喝曰。鯨吞海水盡。露出珊瑚枝。眾中忽有個衲僧出來道。長老休寐語。卻許伊具一隻眼。上堂。橫按拄杖曰。一二三四五六七。七六五四三二一。循環逆順數將來。數到未來無盡日。因七見一。因一亡七。踏破太虛空。鐵牛也汗出。絕氣息無軌跡。擲拄杖曰。更須放下者個。始是參學事畢。上堂。拈拄杖曰。有時奪人不奪境。拄杖子七縱八橫。有時奪境不奪人。山僧七顛八倒。有時人境兩俱奪。拄杖子與山僧削跡吞聲。有時人境俱不奪。卓拄杖曰。伴我行千里。𢹂君過萬山。忽然撞著臨濟大師時如何。喝曰。未明心地印。難透祖師關。
育王光法嗣
臨安北澗居簡禪師
潼州龍氏子。依邑之廣福院得度。參別峰涂毒。沉默白究。一日閱卍
庵語有省。再參佛照機契。自是往來其門者五十年。走江西。訪仲溫于羅湖。與師議論。大奇之。遂以大慧居洋嶼庵竹篦付之。師異焉。久之出世臺之報恩。晚遷凈慈。上堂。識得一。萬事畢。了事衲僧。一字不識。直饒恁么。未稱全提。禹力不到處。河聲流向西。上堂。舉密師伯與洞山在餅店。密于地上畫一圓相。謂洞山曰。把將去。山曰。拈將來。後來保寧勇和尚曰。非但二人提不起。盡大地人亦提不起。北澗敢道。保寧計窮力盡。上堂。舉趙州入僧堂曰。有賊有賊。見一僧便捉曰。賊在者里。僧曰。不是某甲。州托開曰。是即是。不肯承當。師曰。趙州收處太寬。放去太急。凈慈則不然。家賊難防。家財必喪。卓拄杖曰。只可錯捉。不可錯放。淳祐丙午春示寂。書偈曰。四月一日珍重六字。至期假寐而逝。
未詳法嗣
蜀僧方辨
謁六祖。曰善塑。祖正色曰。試塑看。辨不領旨。乃塑祖。可高七尺。曲盡其妙。祖觀之曰。汝善塑佛性否。曰不善佛性。酬以衣物。辨禮謝而去。
太瘤蜀僧
居眾。嘗嘆佛法混濫。異見蜂起。乃曰。我參禪若得真正知見。當不惜口業。遂發願禮馬祖塔。長年不輟。忽一日塔放光。感而有悟。后遍至叢林。勘驗老宿。過雪竇山前云。者老漢。口裡水漉
【現代漢語翻譯】 現代漢語譯本： 庵語有所領悟。再次參拜佛照德光禪師，機緣相合。從此往來於佛照德光禪師門下五十年。曾前往江西，在羅湖拜訪仲溫禪師，與他議論佛法，仲溫禪師非常驚奇。於是將大慧宗杲禪師在洋嶼庵用過的竹篦贈予他。禪師對此感到奇異。之後出世主持臺州報恩寺。晚年遷居凈慈寺。上堂說法時說：『識得一，萬事畢。』了事的衲僧，即使一字不識。即使這樣，還不能算是完全提持。禹王的力量達不到的地方，河水的聲音流向西方。上堂說法時，舉密師伯與洞山良價禪師在餅店的故事。密師伯在地上畫一個圓相，對洞山禪師說：『拿將去。』洞山禪師說：『拈將來。』後來保寧勇禪師說：『非但二人提不起，盡大地人亦提不起。』北澗禪師敢說：『保寧禪師計窮力盡。』上堂說法時，舉趙州從稔禪師進入僧堂說：『有賊有賊。』見一個僧人便捉住說：『賊在這裡。』僧人說：『不是我。』趙州禪師放開他說：『是即是，不肯承當。』禪師說：『趙州禪師收得太寬，放得太急。凈慈寺則不然，家賊難防，家財必喪。』用拄杖敲擊地面說：『只可錯捉，不可錯放。』淳祐丙午年（1246年）春天圓寂。寫下偈語說：『四月一日珍重六字。』到期假寐而逝。 未詳法嗣 蜀僧方辨 拜謁六祖慧能大師，（六祖：禪宗六祖慧能大師）說自己擅長塑像。六祖慧能大師正色道：『試著塑塑看。』方辨沒有領會六祖的意思，於是塑了六祖的像，高約七尺，極其精妙。六祖慧能大師觀看后說：『你擅長塑造佛性嗎？』方辨回答說：『不擅長塑造佛性。』六祖慧能大師賞賜給他衣物，方辨行禮感謝后離去。 太瘤蜀僧 住在僧眾之中，曾經感嘆佛法混雜氾濫，各種異端邪說像蜂群一樣興起。於是說：『我參禪如果能得到真正的知見，就不惜口業。』於是發願禮拜馬祖道一禪師的塔，常年不懈。忽然有一天，塔放出光芒，他因此而有所領悟。後來遍訪各個叢林，勘驗那些老宿。經過雪竇山時說：『這個老漢，口裡水漉漉。』
【English Translation】 English version: Having some understanding in the hermitage. He further visited Buddhist Master Fozhao DeGuang, and their encounter was opportune. From then on, he frequented Master Fozhao's gate for fifty years. He went to Jiangxi and visited Zen Master Zhongwen at Luohu, discussing Buddhist teachings with him, which greatly surprised Zhongwen. Consequently, Zhongwen presented him with the bamboo whisk that Zen Master Dahui Zonggao had used at Yangyu Hermitage. The master found this extraordinary. Later, he emerged to preside over Bao'en Temple in Taizhou. In his later years, he moved to Jingci Temple. During his Dharma talk, he said: 'Understand one, and all things are complete.' A monastic who has completed his affairs, even if he doesn't recognize a single word. Even so, it cannot be considered a complete upholding. Where Yu's power cannot reach, the sound of the river flows westward.' During a Dharma talk, he cited the story of Master Mi and Zen Master Dongshan Liangjie in a cake shop. Master Mi drew a circle on the ground and said to Zen Master Dongshan: 'Take it away.' Zen Master Dongshan said: 'Pick it up.' Later, Zen Master Baoning Yong said: 'Not only can these two not lift it, but all the people on earth cannot lift it.' Zen Master Beijian dared to say: 'Zen Master Baoning is at his wit's end.' During a Dharma talk, he cited Zhao Zhou Congshen's entry into the monks' hall, saying: 'There are thieves, there are thieves.' Seeing a monk, he grabbed him and said: 'The thief is here.' The monk said: 'It's not me.' Zen Master Zhao Zhou released him and said: 'It is, but you refuse to admit it.' The master said: 'Zen Master Zhao Zhou was too lenient in his capture and too hasty in his release. Jingci Temple is not like that; it is difficult to guard against domestic thieves, and family wealth will surely be lost.' He struck the ground with his staff and said: 'It is only permissible to arrest wrongly, not to release wrongly.' He passed away in the spring of Chunyou Bingwu year (1246). He wrote a verse saying: 'On the first day of April, cherish the six characters.' He passed away in a state of feigned sleep at the appointed time. Details of Dharma heirs are unknown. Shu Monk Fang Bian Paid homage to the Sixth Patriarch Huineng (六祖: The Sixth Patriarch of Zen Buddhism, Huineng), saying that he was good at sculpting. The Sixth Patriarch said sternly: 'Try sculpting.' Fang Bian did not understand the Sixth Patriarch's intention, so he sculpted a statue of the Sixth Patriarch, about seven feet tall, extremely exquisite. The Sixth Patriarch watched and said: 'Are you good at sculpting Buddha-nature?' Fang Bian replied: 'I am not good at sculpting Buddha-nature.' The Sixth Patriarch rewarded him with clothing, and Fang Bian bowed in thanks and left. Too Tumor Shu Monk Living among the monks, he once lamented that the Buddha-dharma was mixed and rampant, and various heresies arose like swarms of bees. So he said: 'If I can gain true knowledge through Chan practice, I will not spare my karmic speech.' So he vowed to worship the stupa of Mazu Daoyi (馬祖: Zen Master Mazu Daoyi), tirelessly for many years. Suddenly one day, the stupa emitted light, and he had an enlightenment because of it. Later, he visited various monasteries to examine the old monks. Passing by Xuedou Mountain, he said: 'This old man, his mouth is watery.'
漉地。竇聞其語。意似不平。及太見。竇云。你不肯老僧那。太云。老漢果然水漉漉地。遂摵一坐具便出。直歲不甘。中路令人毆打。損太一足。太云。此是雪竇使之。他日須折一足償我。後果如其言。
蜀中仁王欽禪師
僧問。如何是佛。師曰。聞名不如見面。曰如何是祖師西來意。師曰。鬧市裡弄猢猻。曰如何是道。曰大蟲看水磨。
德普禪師
綿州蒲氏子。得度受具。解唯識起信論。兩川無敢詰難。號為義虎。時惟勝還自江西。呂大防出鎮成都。執弟子禮。日夕造室。普竊聽其議。一不能曉歸臥看屋樑曰。勝昔嘗業講有聲。呂公世稱賢者。相與敬信如此。吾乃不信可乎。乃出蜀至荊州金鑾。夜與一衲俱。普問。經論何負禪宗。而長老多譏訶之耶。曰以其是識情義理思想邊量。非能發聖得道。脫有得道發聖者。皆藉之以為緣耳。倘不因自悟。惟經論是仗。則能讀能知能見解者。皆證聖成道去矣。惟以死語是所知障故。祖師西來也。如經言。一切眾生本來成佛。汝信之乎。曰世尊之語。豈敢不信。曰既信矣。遠來何為。曰聞禪宗有別傳法故來耳。衲笑曰。是則未信。非能信也。今積翠南禪師出世久。子見之不宜后。普即日遂行。熙寧元年至黃龍。問阿難問迦葉。世尊傳金襕外。別傳何法。
【現代漢語翻譯】 現代漢語譯本 漉地。竇（雪竇禪師）聽了他的話，覺得他似乎心懷不滿。等到太（云居太 Long）來拜見，竇（雪竇禪師）說：『你不肯聽老僧的話嗎？』太（云居太 Long）說：『老漢我果然是水漉漉地（指不乾淨，不聽教誨）。』於是拿起一個坐具就出去了。直歲（寺院中負責管理事務的僧人）不甘心，在半路派人毆打他，打傷了太（云居太 Long）的一隻腳。太（云居太 Long）說：『這是雪竇（雪竇禪師）指使的，他日一定要折斷一隻腳來償還我。』後來果然應驗了他的話。
蜀中仁王欽禪師
僧人問：『什麼是佛？』 禪師說：『聞名不如見面。』 僧人問：『什麼是祖師西來意？』 禪師說：『鬧市裡耍猴。』 僧人問：『什麼是道？』 禪師說：『大蟲（老虎）看水磨。』
德普禪師
綿州人蒲氏之子。出家得度，受了具足戒。精通《唯識論》、《起信論》，兩川（指四川地區）沒有人敢於詰難他，號稱『義虎』。當時惟勝（人名）從江西回來，呂大防（北宋大臣）出任成都的長官，以弟子之禮對待惟勝（人名），日夜到他的房間請教。德普（德普禪師）偷偷地聽他們的議論，一句也不能理解，回家躺在床上看著屋樑說：『惟勝（人名）過去講經很有名聲，呂公（呂大防）世人都稱讚他是賢者，他們相互敬重信任到如此地步，我竟然不相信佛法，這怎麼可以呢？』於是離開四川，到了荊州金鑾，晚上與一個雲遊僧人在一起。德普（德普禪師）問：『經論有什麼對不起禪宗的地方，而長老們大多譏諷呵斥它呢？』 雲遊僧人說：『因為經論是識情義理思想的邊際衡量，不能啓發聖智，證得大道。即使有因此而得道，啓發聖智的人，都是藉助經論作為一種因緣罷了。如果不是因為自己領悟，只是依靠經論，那麼能讀、能知、能見解的人，都證聖成道去了。』只因爲死板的語言是所知障的緣故，所以祖師才西來傳禪。』 如經書上所說：『一切眾生本來成佛』，你相信嗎？』 德普（德普禪師）說：『世尊的話，我怎麼敢不相信呢？』 雲遊僧人說：『既然相信了，遠道而來是爲了什麼呢？』 德普（德普禪師）說：『聽說禪宗有特別的傳法，所以才來。』 雲遊僧人笑著說：『這樣說來，你還是沒有真信，不是真的能信。現在積翠南禪師出世很久了，你拜見他，不應該遲疑。』 德普（德普禪師）當天就動身前往。熙寧元年（1068年）到達黃龍，問：『阿難問迦葉，世尊傳金襕袈裟之外，還另外傳了什麼法？』
【English Translation】 English version Ludi (wet ground). Dou (Zen Master Xuedou) heard his words and felt that he seemed dissatisfied. When Tai (Yunju Tailong) came to visit, Dou (Zen Master Xuedou) said, 'Are you unwilling to listen to the old monk?' Tai (Yunju Tailong) said, 'This old man is indeed ludi (meaning unclean, disobedient).' Then he picked up a sitting cushion and left. The director monk (the monk in charge of administrative affairs in the monastery) was unwilling and sent someone to beat him on the way, injuring one of Tai's (Yunju Tailong) feet. Tai (Yunju Tailong) said, 'This was instructed by Xuedou (Zen Master Xuedou), and one day he will have to break a foot to repay me.' Later, it really came true.
Zen Master Renwang Qin of Shu (Sichuan)
A monk asked, 'What is Buddha?' The Zen master said, 'Hearing the name is not as good as seeing the face.' The monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Zen master said, 'Playing monkeys in the noisy market.' The monk asked, 'What is the Dao?' The Zen master said, 'A tiger watching a water mill.'
Zen Master Depu
A man named Pu from Mianzhou. He became a monk, received full ordination, and was proficient in the Yogacara-sastra (Treatise on Consciousness-only) and the Awakening of Faith. No one in the two Chuans (referring to the Sichuan area) dared to question him, and he was known as the 'Tiger of Doctrine'. At that time, Wei Sheng (a personal name) returned from Jiangxi, and Lu Dafang (a minister of the Northern Song Dynasty) was appointed as the governor of Chengdu, treating Wei Sheng (a personal name) with the etiquette of a disciple, visiting his room day and night to ask for advice. Depu (Zen Master Depu) secretly listened to their discussions, but could not understand a single sentence. He went home, lay in bed, and looked at the roof beams, saying, 'Wei Sheng (a personal name) used to be famous for lecturing on the scriptures, and Duke Lu (Lu Dafang) is praised by the world as a virtuous man. They respect and trust each other so much, how can I not believe in the Buddha Dharma?' So he left Sichuan and went to Jinluan in Jingzhou, spending the night with a wandering monk. Depu (Zen Master Depu) asked, 'What have the scriptures and treatises done to offend the Zen school, that the elders mostly ridicule and scold them?' The wandering monk said, 'Because the scriptures and treatises are the boundaries and measurements of emotional knowledge, meaning, reason, and thought, they cannot inspire sacred wisdom and attain the Great Dao. Even if there are those who attain the Dao and inspire sacred wisdom through them, they are only using the scriptures and treatises as a condition. If it is not because of one's own enlightenment, but only relying on the scriptures and treatises, then those who can read, know, see, and understand would all have attained sainthood and Buddhahood.' It is only because dead language is the obstacle of what is known that the Patriarch came from the West to transmit Zen.' As the scriptures say, 'All sentient beings are inherently Buddhas,' do you believe it?' Depu (Zen Master Depu) said, 'How dare I not believe the words of the World Honored One?' The wandering monk said, 'Since you believe it, what are you doing coming from afar?' Depu (Zen Master Depu) said, 'I heard that the Zen school has a special transmission of Dharma, so I came.' The wandering monk smiled and said, 'In that case, you still don't truly believe, you are not truly able to believe. Now, Zen Master Jicui Nan has been in the world for a long time, you should visit him without delay.' Depu (Zen Master Depu) set off that very day. In the first year of Xining (1068 AD), he arrived at Huanglong and asked, 'Ananda asked Kasyapa, what other Dharma did the World Honored One transmit besides the golden kasaya?'
迦葉呼阿難。難應諾。迦葉曰。倒卻門前剎竿著。意旨如何。南曰。上人出蜀。曾到玉泉否。曰曾到。又問。曾掛搭否。曰一夕便發。南曰。智者道場。關將軍打供與結緣幾時何妨。普默然理前問。南俯首。普趨出大驚曰。兩川義虎。不消此老一唾。
潼川報恩道熙禪師
曾與寶福送書。往泉州王太尉處。尉問。漳南和尚。近日還為人也無。師云。若道為人。即屈著和尚。若道不為人。又屈太尉。尉云。道取一句。待鐵牛能嚙草。木馬解含煙。師云。某甲惜口吃飯。尉良久又問。驢來馬來。師云。驢馬不同途。尉云。爭得到者里。師云。謝太尉領話。
范蜀公送圓悟禪師行腳
觀水莫觀污池水。污池之水魚鱉卑。登山莫登迤邐山。迤邐之山草木稀。觀水須觀滄溟廣。登山須登泰山上。所得不淺所見高。工夫用盡非徒勞。南方幸有選佛地。好向其中窮妙旨。他年成器整頹綱。不負男兒出家志。大丈夫休擬議。豈為虛名滅身計。百年隨分覺無多。莫被光陰暗添歲。成都況是繁華國。打住只因花酒惑。吾師幸是出家兒。肯隨齷齪同埋沒。吾師幸有虹霓志。何事躊躇溺泥水。豈不見。吞舟之魚不隱卑流。合抱之木不生丹丘。大鵬一展九萬里。豈同春岸飛沙鷗。何如急駕千里驥。莫學鷦鷯戀一枝。直饒
【現代漢語翻譯】 現代漢語譯本： 迦葉問阿難：『把門前的剎竿倒下來，這是什麼意思？』阿難回答說：『上人從四川來，曾經到過玉泉寺嗎？』迦葉說：『曾經到過。』阿難又問：『曾經在那裡掛單嗎？』迦葉說：『住了一個晚上就離開了。』阿難說：『像關羽將軍這樣有智慧的人，也需要道場打齋供養來結緣，這又有什麼妨礙呢？』普禪師沉默不語，繼續追問之前的問題。阿難低下頭。普禪師快步走出，驚訝地說：『真是兩川的義虎，不需要我多費口舌。』
潼川報恩道熙禪師
曾經和寶福禪師一起送信，去泉州王太尉那裡。太尉問：『漳南的和尚，最近還在度人嗎？』道熙禪師說：『如果說他在度人，那就委屈了和尚。如果說他沒有度人，那就委屈了太尉。』太尉說：『說一句看看。』道熙禪師說：『等鐵牛能吃草，木馬能吐煙的時候再說吧。』太尉沉默了很久，又問：『驢來還是馬來？』道熙禪師說：『驢和馬走的不是同一條路。』太尉說：『那怎麼能到達這裡呢？』道熙禪師說：『感謝太尉的指點。』
范蜀公為圓悟禪師送行
觀水不要觀污濁的池水，污濁池水裡只有魚鱉這些低賤的生物。登山不要登那平緩的山，平緩的山上草木稀少。觀水要觀那廣闊的滄海，登山要登那高聳的泰山。這樣所得的道理才不會淺薄，所見的境界才會高遠，功夫用盡了才不會白費力氣。南方有選佛的聖地，最好到那裡去窮究佛法的奧妙。將來有所成就，可以匡扶衰敗的綱常，不辜負男兒出家修行的志向。大丈夫不要猶豫不決，不要爲了虛名而喪失性命。人生百年，能自覺的時間不多，不要被光陰偷偷地增加了年齡。成都況且是繁華的地方，容易因為花天酒地而迷惑。我的老師幸虧是出家的僧人，怎麼肯和那些平庸的人一同被埋沒呢？我的老師幸虧有遠大的志向，為什麼還要猶豫不決，沉溺在泥水中呢？難道沒聽說過，能吞舟的大魚不會隱藏在小河溝里，合抱的大樹不會生長在小山丘上。大鵬鳥一展翅就能飛九萬里，怎麼能和春天在岸邊飛的沙鷗相比呢？不如趕快駕著千里的駿馬，不要學鷦鷯那樣只留戀一根樹枝。即使...
【English Translation】 English version: Kasyapa asked Ananda, 'What is the meaning of knocking down the flagpole in front of the gate?' Ananda replied, 'Venerable One, you came from Sichuan, have you ever been to Yuquan Temple?' Kasyapa said, 'I have been there.' Ananda then asked, 'Did you stay there?' Kasyapa said, 'I left after one night.' Ananda said, 'Even a wise person like General Guan Yu needs to make offerings at the temple to form a connection, what harm is there in that?' Pu remained silent and continued to ask the previous question. Ananda lowered his head. Pu walked out quickly, exclaiming in surprise, 'Truly a righteous tiger of the two rivers, I need not waste my breath on this old man.'
Chan Master Daoxi of Baoen Temple in Tongchuan
Once, he accompanied Baofu to deliver a letter to Grand Commandant Wang in Quanzhou. The Grand Commandant asked, 'Is the Abbot of Zhangnan still helping people these days?' Daoxi said, 'If you say he is helping people, then you are wronging the Abbot. If you say he is not helping people, then you are wronging the Grand Commandant.' The Grand Commandant said, 'Say a sentence and let me hear it.' Daoxi said, 'Wait until the iron ox can chew grass and the wooden horse can exhale smoke.' The Grand Commandant was silent for a long time, then asked, 'Does the donkey come or the horse come?' Daoxi said, 'The donkey and the horse do not travel the same path.' The Grand Commandant said, 'Then how can they arrive here?' Daoxi said, 'Thank you for the Grand Commandant's guidance.'
Fan Shugong bids farewell to Chan Master Yuanwu as he travels
When observing water, do not observe the dirty pond water, for in the dirty pond water there are only lowly creatures like fish and turtles. When climbing a mountain, do not climb a gentle slope, for on a gentle slope the grass and trees are sparse. When observing water, observe the vast ocean; when climbing a mountain, climb the towering Mount Tai. In this way, what you gain will not be shallow, and what you see will be lofty. If you exhaust your efforts, they will not be in vain. In the South, there is a sacred place for selecting Buddhas; it is best to go there and explore the mysteries of the Dharma. In the future, when you achieve something, you can restore the declining order and not betray the ambition of a man who has left home to practice. A great man should not hesitate, nor should he sacrifice his life for empty fame. Life is short, and the time to awaken is not much; do not let time secretly add to your years. Chengdu is a prosperous place, and it is easy to be deluded by pleasure and wine. Fortunately, my teacher is a monk who has left home; how can he be willing to be buried with those mediocre people? Fortunately, my teacher has lofty ambitions; why hesitate and wallow in the mud? Have you not heard that a fish that can swallow a boat does not hide in a small stream, and a tree that can be embraced does not grow on a small hill? A roc spreads its wings and flies ninety thousand miles; how can it be compared to a sand gull flying on the spring shore? It is better to quickly ride a thousand-mile steed than to learn from the wren, which only clings to one branch. Even if...
講得千經論。也落禪家第二機。白雲長是戀高臺。暮罩朝籠不暫開。為慰蒼生霖雨望。等閑依舊出山來。又不見。荊山有玉名璚瑤。良工未遇居縫蒿。當時若不離荊楚。爭得連城價倍高。
無心廣道者
梓州人。初遊方。問云蓋智和尚。興化打維那意旨如何。智下禪床展兩手吐舌示之。廣打一坐具。智云。此是風力所轉。又問石霜琳和上。琳云。你意作么生。廣亦打一坐具。琳云。好一坐具。祇是你不知落處。又問真凈。凈云。你意作么生。廣亦打一坐具。凈云。他打你亦打。廣於此大悟。凈因作頌曰。丈夫當斷不自斷。興化為人徹底漢。已后從他眼自開。棒了罰錢趁出院。
漢中沙門意忠上座
尋師訪道。選佛參禪。干木隨身。逢場作戲。然其場也戲乎一時。以其功也利益千古。於是革其舊制。郢人猶迷。狥器投機。變通在我。豈以繩墨拘其大猷。而為規矩之所限哉。是謂有子不可教。其可教者語言糟粕也。非心之至妙。其至妙之心在我。不在文字語言也。縱有明師密授。不如心之自得。故曰得之於心。應之於手。皆靈然心法之妙用也。故有以破麥也即為其硙。欲變米也即為其碾。欲取面也即為其羅。欲去糠也即為其扇。而規模法則。總有關捩。訊息既通。皆不撥而自轉。以其水也。一波
【現代漢語翻譯】 現代漢語譯本 講述千經萬論，也只是落入禪宗的第二義（方便之說，非究竟之義）。白雲總是依戀著高山，早晚籠罩著山峰，不曾暫時離開。爲了安慰百姓期盼甘霖的心願，隨意地再次從山中出來。又如荊山出產寶玉名叫璚瑤（美玉），但沒有遇到好的工匠，所以埋藏在雜草中。當時如果不是離開了荊楚之地，怎麼能得到價值連城的百倍高價呢？
無心廣道者
梓州人。最初遊歷四方，問云蓋智和尚：『興化打維那（寺院中負責維持秩序的僧人）的意旨是什麼？』智和尚從禪床下來，展開雙手，吐出舌頭來表示。廣道者打了一下坐具。智和尚說：『這是風力所轉動。』又問石霜琳和尚，琳和尚說：『你認為怎麼樣？』廣道者也打了一下坐具。琳和尚說：『好一個坐具，只是你不知道落腳之處。』又問真凈和尚，真凈和尚說：『你認為怎麼樣？』廣道者也打了一下坐具。真凈和尚說：『他打你，你也打。』廣道者因此大悟。真凈和尚因此作頌說：『大丈夫應當決斷卻不決斷，興化為人真是徹底。以後任憑他眼界自己打開，打了人還要罰錢趕出寺院。』
漢中沙門意忠上座
尋訪名師，問道求真，選擇佛法，參悟禪理。像干木一樣隨遇而安，逢場作戲。然而，他所作的戲，只是戲於一時，而他的功德，卻能利益千秋萬代。於是革新舊的制度，但郢地的人仍然迷惑不解。順應時勢，抓住時機，變通的方法在於自己。怎麼能用繩墨來拘束他的遠大謀略，而被規矩所限制呢？這就是所謂的有子不可教，可以教的只是語言的糟粕。真正的精妙不在於語言文字，而在於內心。即使有明師秘密傳授，也不如自己內心的領悟。所以說，得之於心，應之於手，都是靈妙的心法妙用。所以，用麥子就可以做成磨，想要把稻米變成白米就可以做成碾，想要得到麵粉就可以做成羅，想要去除稻糠就可以做成扇。而規模法則，總有關鍵之處。訊息一旦通達，一切都不需要撥動就能自己運轉，就像水一樣，一波一波地流動。
【English Translation】 English version Speaking of thousands of scriptures and treatises, it also falls into the second opportunity (expedient means, not the ultimate meaning) of the Chan school. White clouds always love the high mountains, covering the peaks morning and evening, never leaving for a moment. To comfort the people's desire for timely rain, they casually come out of the mountains again. It is also like Jing Mountain producing a precious jade called Qiongyao (beautiful jade), but it has not met a good craftsman, so it is buried in the weeds. If it had not left Jingchu at that time, how could it have obtained a hundred times higher price than a Liancheng (a city)?
Wuxin Guangdao Zhe (The Monk Guangdao with No Mind)
A person from Zizhou. Initially traveling around, he asked the monk Yungai Zhi: 'What is the meaning of Xinghua hitting the Vina (the monk in charge of maintaining order in the monastery)?' Monk Zhi came down from the Zen bed, spread out his hands, and stuck out his tongue to show it. Guangdao Zhe hit a sitting cushion. Monk Zhi said: 'This is turned by the force of the wind.' He also asked the monk Shishuang Lin, and Monk Lin said: 'What do you think?' Guangdao Zhe also hit a sitting cushion. Monk Lin said: 'What a good sitting cushion, but you don't know where to settle down.' He also asked the monk Zhenjing, and Monk Zhenjing said: 'What do you think?' Guangdao Zhe also hit a sitting cushion. Monk Zhenjing said: 'He hits you, and you also hit.' Guangdao Zhe was greatly enlightened by this. Monk Zhenjing therefore made a eulogy saying: 'A great man should be decisive but is not decisive, Xinghua is a thorough person. From then on, let his vision open by itself, and if he hits someone, he will be fined and driven out of the monastery.'
The Venerable Yizhong, a Shramana (Buddhist Monk) of Hanzhong
Seeking famous teachers, asking for the truth, choosing the Buddha Dharma, and comprehending Zen principles. Like Ganmu, he adapts to circumstances and acts according to the occasion. However, the play he performs is only for a moment, but his merits will benefit thousands of generations. Therefore, he innovates the old system, but the people of Yingdi are still confused. Adapting to the times, seizing the opportunity, the method of change lies in oneself. How can his grand strategy be restrained by ropes and ink, and be limited by rules? This is the so-called that a son cannot be taught, and what can be taught is only the dross of language. The true essence is not in words, but in the heart. Even if there is a secret transmission from a famous teacher, it is not as good as one's own inner understanding. Therefore, it is said that what is gained in the heart is responded to by the hand, all of which are the wonderful functions of the spiritual mind. Therefore, wheat can be made into a mill, rice can be made into a rice mill, flour can be made into a sieve, and chaff can be removed with a fan. And the scale and rules always have key points. Once the message is communicated, everything can turn by itself without being moved, just like water, wave after wave.
才動。前波后波。波波應而無盡。以其硙也。一輪才舉。大輪小輪。輪輪運而無窮。由是上下相應。高低共作。其妙用也。出乎自然。故不假人力之所能為。而奇絕可觀。玄之又玄。然後左旋右轉。豎去橫來。更相擊觸。出大法音。皆演苦空無常無我諸波羅密。而聞者聞其心。見者見其性。以至嗅嘗知覺。盡獲法喜禪悅之樂。又何即米麵諸所須物。供香積廚而為二膳。飽禪者輩。往來選佛者歟。
自慶藏主
蜀人。叢林知名。遍參真如晦堂普覺諸大老。游廬阜。入都城。見法雲圓通禪師。與秀大師偕行。到法雲。秀得參堂。以慶藏主之名達圓通。通曰。且令別處掛搭。俟此間單位空。即令參堂。慶在智海偶臥病。秀欲詣問所苦。而山門無假。乃潛出智海見慶。慶以書白圓通。道秀越規矩出入。圓通得書知之。夜參大罵。此真小人。彼以道義故。𢬵出院來訊汝疾。返以此告訐。豈端人正士所為。慶聞之遂掩息。叢林盡謂。慶遭圓通一詬而卒。
峨眉山白長老
嘗云。鄉人雪竇有頌百餘首。其詞意不甚出人。何乃浪得大名於世。遂作頌千首。以多十倍為勝。自編成集。妄意他日名壓雪竇。到處求人賞音。有大和山主。遍見當代有道尊宿。得法於法昌遇禪師。出世住大和。稱山主。氣吞諸方。不妄
【現代漢語翻譯】 現代漢語譯本： 才剛開始轉動，前一波后一波，波浪接連不斷，永無止境，這是因為它在轉動啊。一個輪子才剛舉起，大輪小輪，輪子接連運轉，沒有窮盡。因此上下相互呼應，高低共同運作，這是它奇妙的作用啊。出於自然，所以不需要藉助人力才能做到，而且奇特絕妙，值得觀看。玄妙啊又玄妙。然後左旋右轉，豎著去橫著來，互相撞擊，發出大法音，都在演說苦、空、無常、無我等諸波羅蜜（到達彼岸的方法）。聽到的人聽到了他的心，見到的人見到了他的本性，以至於嗅覺、味覺、知覺、感覺，都獲得法喜禪悅的快樂。又何必用米麵等各種所需物品，供養香積廚而做成兩餐飯，讓禪者們吃飽，往來於選佛的場所呢？
自慶藏主
是四川人，在叢林中很有名氣，遍參真如晦堂、普覺等各位大老。遊歷廬山，進入都城，拜見法雲圓通禪師，與秀大師一同前往。到達法雲寺后，秀大師得以參堂。用慶藏主的名字稟告圓通禪師，圓通禪師說：『先讓他到別處掛單，等這裡有空位了，就讓他參堂。』慶藏主在智海寺偶然生病，秀大師想去問候他的病情，但山門沒有假條，於是偷偷離開智海寺去看望慶藏主。慶藏主寫信告訴圓通禪師，說秀大師違反規矩出入。圓通禪師收到信後知道了這件事，在夜參時大罵：『這真是個小人！別人因為道義的緣故，偷偷跑出寺院來探望你的疾病，你反而用這件事來告發他，這難道是端正的人應該做的嗎？』慶藏主聽到后就去世了。叢林里的人都說，慶藏主是被圓通禪師一頓責罵而死的。
峨眉山白長老
曾經說：『鄉人雪竇（人名）有頌詞一百多首，他的詞意並不怎麼超出常人，為什麼能白白得到這麼大的名聲於世呢？』於是自己作頌詞一千首，用比他多十倍的數量來取勝，自己編整合集，妄想將來名聲壓過雪竇。到處求人欣賞他的作品。有位大和山主（人名），遍訪當代有道的尊宿，從法昌遇禪師（人名）那裡得到佛法，出世后住在在和山，自稱山主，氣勢壓倒各方，不輕易……
【English Translation】 English version: Just as it starts to move, the front wave followed by the back wave, waves responding endlessly, because it is turning. As soon as one wheel is raised, the large and small wheels, wheels turning endlessly. Therefore, the top and bottom correspond, the high and low work together, which is its wonderful function. It comes from nature, so it does not require human power to achieve, and it is wonderfully unique and worth watching. Mysterious, so mysterious. Then it rotates left and right, goes vertically and comes horizontally, colliding with each other, emitting great Dharma sounds, all expounding suffering, emptiness, impermanence, non-self, and all the Pāramitās (methods to reach the other shore). Those who hear, hear their hearts; those who see, see their nature; even smell, taste, knowledge, and feeling, all obtain the joy of Dharma and the pleasure of Chan. Why then use rice, flour, and other necessities to supply the Xiangji Kitchen and make two meals, to feed the Chan practitioners, coming and going in the place of selecting Buddhas?
Master Qingzang
Was a person from Sichuan, well-known in the Sangha, having visited all the great elders such as Zhenru Huitang and Pujue. He traveled to Mount Lu, entered the capital city, and visited Chan Master Fayun Yuantong, traveling with Master Xiu. After arriving at Fayun Temple, Master Xiu was able to attend the Chan hall. He reported to Chan Master Yuantong using the name of Master Qingzang. Yuantong said, 'Let him stay elsewhere for now, and when there is a vacancy here, he can attend the Chan hall.' Master Qingzang happened to fall ill at Zhihai Temple. Master Xiu wanted to inquire about his illness, but the mountain gate had no leave slip, so he secretly left Zhihai Temple to visit Master Qingzang. Master Qingzang wrote a letter to Chan Master Yuantong, saying that Master Xiu had violated the rules by entering and leaving. Chan Master Yuantong received the letter and learned of this, and scolded him greatly during the evening meditation: 'This is truly a petty person! Someone secretly left the monastery to visit your illness out of righteousness, but you reported him for this. Is this what an upright person should do?' Master Qingzang then passed away. Everyone in the Sangha said that Master Qingzang died from Chan Master Yuantong's scolding.
Elder Bai of Mount Emei
Once said, 'The villager Xuedou (person's name) has more than a hundred poems, but his meaning is not very outstanding, so why does he get such a great reputation in the world for nothing?' So he wrote a thousand poems himself, using ten times the amount to win, and compiled them into a collection, vainly hoping that his reputation would surpass Xuedou in the future. He went everywhere asking people to appreciate his works. There was a Lord of Mount Dahe (person's name), who had visited all the virtuous elders of the time and obtained the Dharma from Chan Master Fachang Yu (person's name). After entering the world, he lived in Dahe Mountain, calling himself the Lord of the Mountain, his aura overwhelming all directions, not easily...
許可。白𢹂其頌往謁之。求一言之鑑。取信後學。大和見乃唾云。此頌如人患鴉臭。當風立地。其氣不可聞。自是白不敢出似人。后黃魯直聞之。到成都大慈寺。大書于壁云。峨眉白長老。千頌自成集。大和曾有言。鴉臭當風立。無師自悟之流。費盡心血。將謂取勝於人。及見智者。一場熱哄。只為貢高墮此窟穴。參學人。切莫萌此遺臭諸方。
大鑒下第十九世
天童杰法嗣
夔州臥龍山破庵祖先禪師
廣安州王氏子。初參密庵。聞上堂語有省。后庵住靈隱。命師分座。有道者請益曰。胡孫捉不住時如何。師曰。用捉他作甚麼。如風吹水。自然成紋。住後上堂。不是心不是佛不是物。忍俊不禁。為諸人作個撇脫。拈拄杖卓一下曰。流水暗消溪畔石。勸人除卻是非難。
饒州薦福曹原生禪師
南劍人。詠靈雲石曰。云去云來非有意。云來云去亦無心。有無截斷靈何在。突兀一峰青到今。
大鑒下第二十世
臥龍破庵先法嗣
臨安府徑山無準師範禪師
劍州雍氏子。九歲出家。請益老宿坐禪之法。宿曰。禪是何物。坐底是誰。師晝夜體究。一日如廁。提前話有省。謁育王佛照。照問。何處人。師曰劍州。照曰。帶得劍來么。師隨聲便喝。照笑曰。者烏頭子
【現代漢語翻譯】 現代漢語譯本： 許可。白帶著他的頌歌去拜訪大和禪師，請求他給予一句評價，以取信後來的學習者。大和禪師見到后就唾棄說：『這頌歌就像人患了腋臭，站在當風的地方，那氣味令人難以忍受。』從此以後，白就不敢再拿出類似的作品示人。後來黃魯直聽說了這件事，到成都大慈寺，在墻壁上大書特書道：『峨眉山的白長老，上千首頌歌自成集。大和禪師曾有言，腋臭當風立。』那些沒有老師自己領悟的人，費盡心血，總以為可以勝過別人。等到見到有智慧的人，才發現只是一場熱鬧的鬨鬧。只因爲貢高我慢，才會墮入這樣的窟穴。參禪學習的人，千萬不要萌生這種遺臭諸方的想法。
大鑒禪師門下第十九世
天童杰禪師的法嗣
夔州臥龍山破庵祖先禪師
廣安州王氏之子。最初參訪密庵禪師，聽到密庵禪師上堂說法時有所領悟。後來密庵禪師住在靈隱寺，命令祖先禪師分座說法。有位求道者請教說：『猴子抓不住的時候該怎麼辦？』祖先禪師說：『用得著去抓它做什麼？就像風吹水面，自然會形成波紋。』祖先禪師住持寺院後上堂說法：『不是心，不是佛，也不是物。』忍不住為諸位作個解脫。拿起拄杖敲擊一下說：『流水暗暗地消磨溪邊的石頭，勸人除去是非之難。』
饒州薦福曹原生禪師
南劍人。吟詠靈雲石時說：『云去云來並非有意，云來云去亦無心。有無截斷靈何在？突兀一峰青到今。』
大鑒禪師門下第二十世
臥龍破庵祖先禪師的法嗣
臨安府徑山無準師範禪師
劍州雍氏之子。九歲出家。向老修行請教坐禪的方法。老修行說：『禪是什麼東西？坐著的是誰？』師範禪師晝夜體悟，有一天上廁所，因為提前的話頭而有所領悟。拜見育王佛照禪師，佛照禪師問：『哪裡人？』師範禪師說：『劍州。』佛照禪師說：『帶得劍來么？』師範禪師隨聲便喝。佛照禪師笑著說：『這個烏頭子（指莽撞的人）。』
【English Translation】 English version: Xuke (許可) brought his verses to visit Dàhé Chánshī (大和禪師) (Great Harmony Zen Master), seeking a word of appraisal to gain the trust of later learners. Dàhé (大和) upon seeing them, spat and said, 'These verses are like a person suffering from body odor, standing in a windy place; the smell is unbearable.' From then on, Xuke (白) dared not show similar works to others. Later, Huáng Lǔzhí (黃魯直) heard of this and, upon arriving at Dàcí Temple (大慈寺) in Chengdu (成都), wrote in large characters on the wall: 'Elder Bái (白) of Mount Éméi (峨眉山), thousands of verses forming a collection. Dàhé (大和) once said, body odor standing in the wind. Those who awaken without a teacher exhaust their efforts, always thinking they can surpass others. But upon seeing the wise, it's just a lively commotion. Only because of arrogance do they fall into this pit. Those who study Chan (禪) should never harbor such thoughts that leave a foul reputation everywhere.'
The 19th Generation under Dàjiàn (大鑒)
Dharma Heir of Tiāntóng Jié (天童杰)
Pò'ān Zǔxiān Chánshī (破庵祖先禪師) (Broken Hut Ancestor Zen Master) of Wòlóng Mountain (臥龍山) in Kuízhōu (夔州)
A son of the Wáng (王) family in Guǎng'ān Prefecture (廣安州). He initially visited Mì'ān Chánshī (密庵禪師) (Secret Hermitage Zen Master) and had an awakening upon hearing his Dharma talk. Later, when Mì'ān (密庵) resided at Língyǐn Temple (靈隱寺), he ordered Zǔxiān (祖先) to share the seat and teach. A seeker of the Way asked, 'What to do when the monkey cannot be caught?' Zǔxiān (祖先) said, 'What's the use of catching it? Like wind blowing on water, it naturally forms ripples.' After residing at the temple, he gave a Dharma talk, saying, 'It is not mind, not Buddha, not a thing.' Unable to resist, he offered a release for everyone. He raised his staff and struck it once, saying, 'The flowing water silently erodes the stones by the stream, advising people to remove the difficulty of right and wrong.'
Cáo Yuánshēng Chánshī (曹原生禪師) of Jiànfú Temple (薦福寺) in Ráo Prefecture (饒州)
A native of Nánjiàn (南劍). He recited about the Língyún Stone (靈雲石): 'Clouds come and go without intention, clouds come and go also without mind. With existence and non-existence cut off, where is the spirit? A towering peak, green to this day.'
The 20th Generation under Dàjiàn (大鑒)
Dharma Heir of Pò'ān Zǔxiān (破庵祖先) of Wòlóng (臥龍)
Wúzhǔn Shīfàn Chánshī (無準師範禪師) (No Standard Teacher Model Zen Master) of Jìngshān (徑山) in Lín'ān Prefecture (臨安府)
A son of the Yōng (雍) family in Jiàn Prefecture (劍州). He left home at the age of nine. He asked an old practitioner about the method of sitting meditation. The old practitioner said, 'What is Chan (禪)? Who is sitting?' Shīfàn (師範) contemplated day and night. One day, while in the toilet, he had an awakening due to the previous topic. He visited Fózhào Chánshī (佛照禪師) (Buddha Illumination Zen Master) of Yùwáng Temple (育王寺). Fózhào (佛照) asked, 'Where are you from?' Shīfàn (師範) said, 'Jiàn Prefecture (劍州).' Fózhào (佛照) said, 'Did you bring your sword?' Shīfàn (師範) immediately shouted. Fózhào (佛照) laughed and said, 'This reckless fellow.'
。也亂做。至靈隱。時破庵為第一座。同遊石筍庵。有道者請益胡孫子話。師于旁大悟。初住明州清源。后受詔住徑山。上堂。靈山指月。曹溪話月。遞代相傳。證龜成鱉。范上座尋常有一張口。掛在壁上。未曾動著。今日無端入者行戶。事到如今。只得東簸西簸。未免拈起多年曆日。于中點出些子誤賺處。說似諸人。且要郭大李二鄧四張三。知得江南兩浙春寒秋熱。雖然如是。黃河三千年一度清。上堂。若論個事。直是省要易會。多是諸人自作艱難。自作障礙。所以有時東廊西廊。見諸人和南問訊。山僧便乃低頭相接。其實無他。只要諸人識得長老是西川隆慶府人氏。若識得去。便與諸人打些鄉談。說些鄉話。如今且未說。你識得長老。且各自知得。自家鄉貫也得。還知么。明州六縣。奉化八鄉。上堂。名不得。狀不得。取不得。捨不得。只么得。且道得個甚麼。三人證龜成鱉。理宗召入修政殿。奏對詳明。賜金襕僧伽衣。又宣詔慈明殿。升座說法。帝垂簾而聽。賜號佛鑒。淳祐己酉三月旦日疾作。遂升座謂眾曰。山僧既老且病。無力與諸人東語西話。今勉強出來。將從前說不到的。盡情向諸人抖擻去也。遂起身抖衣曰。是多少。便歸方丈。十五日集眾遺囑。至夜書偈曰。來時空索索。去也赤條條。更要問端的。天
【現代漢語翻譯】 現代漢語譯本 也胡亂做。到靈隱寺。當時破庵禪師是第一座（寺院住持）。（我）一同遊覽石筍庵。有位修道之人請教關於『胡孫子』（指猢猻，即猴子）的話題。我從旁聽了，頓時大悟。最初住在明州清源寺，後來奉詔住持徑山寺。上堂說法時說：『靈山會上釋迦牟尼佛拈花示眾，迦葉尊者破顏微笑，這是指月（比喻佛法）的典故；曹溪慧能大師也談論月亮（比喻佛法）。』（這些）一代代相傳，（但如果執迷不悟，）驗證烏龜最終只會變成鱉。范上座（某位僧人）向來有一張嘴，掛在墻上，從未動過。今天無端端地進入了這行（指佛門），事到如今，也只得東簸西簸（比喻勉強應付），免不了要拿起多年的歷日，從中指出一些誤賺之處，說給各位聽。且要郭大、李二、鄧四、張三（泛指眾人）知道江南兩浙（指浙江一帶）的春寒秋熱（比喻世事無常）。雖然如此，黃河三千年才清澈一次（比喻機緣難得）。 上堂說法時說：『若論這件事（指修行），實在是省事易懂，多是諸位自己製造艱難，自己設定障礙。』所以有時在東廊西廊，看見各位來向我問訊，我便低頭相接。其實沒有別的意思，只是要各位知道長老（指自己）是西川隆慶府（今四川境內）人氏。若能明白這一點，便可以和各位說些鄉談，說些鄉話。如今且不說，你們明白長老，且各自知道自己的家鄉籍貫也就行了。還知道嗎？明州六縣，奉化八鄉（泛指各地）。 上堂說法時說：『名不得（無法命名），狀不得（無法描述），取不得（無法獲取），捨不得（無法拋棄），只有這樣才能得到。』且說得到個什麼？三人驗證烏龜最終只會變成鱉（比喻眾說紛紜，難以定論）。理宗皇帝（南宋皇帝，1224年-1264年在位）召見我到修政殿，我奏對詳明，皇帝賜予金襕僧伽衣。又宣詔到慈明殿，升座說法，皇帝垂簾聽講，賜號『佛鑒』。 淳祐己酉年（南宋淳祐九年，1249年）三月初一，我病情發作，於是升座對眾人說：『山僧我既老又病，無力與各位東語西話（閑聊）。今天勉強出來，將從前說不到的，盡情向各位抖擻（展示）去也。』於是起身抖衣說：『是多少（指佛法真諦）！』便回到方丈。十五日召集眾人留下遺囑。到晚上寫下偈語說：『來時空蕩蕩，去也赤條條。更要問個究竟，天！』（未完）
【English Translation】 English version He also acted randomly. He went to Lingyin Temple. At that time, Abbot Po'an was the first seat (chief monk of the monastery). (I) visited Shisun (Stone Bamboo Shoot) Hermitage together. A Taoist asked for instruction on the topic of 'Husunzi' (referring to a macaque, i.e., monkey). I overheard this and suddenly had a great realization. Initially, I resided at Qingyuan Temple in Mingzhou, and later I received an imperial decree to reside at Jingshan Temple. During an assembly, he said: 'At Vulture Peak, Shakyamuni Buddha held up a flower, and Venerable Kashyapa smiled, this is the story of pointing to the moon (a metaphor for the Dharma); Chan Master Huineng of Caoxi also talked about the moon (a metaphor for the Dharma).' (These) have been passed down from generation to generation, (but if one is deluded,) verifying a turtle will only turn into a鱉 (a type of turtle). Senior Monk Fan (a certain monk) has always had a mouth, hanging on the wall, never moved. Today, for no reason, he has entered this profession (referring to Buddhism), and now, he has no choice but to stir things up, and inevitably has to pick up the calendar of many years, and point out some mistakes in it, and tell everyone. And let Guo Da, Li Er, Deng Si, and Zhang San (generic for everyone) know that the spring is cold and the autumn is hot in Jiangnan and Liangzhe (referring to the Zhejiang area) (a metaphor for the impermanence of the world). Even so, the Yellow River clears once every three thousand years (a metaphor for rare opportunities).' During an assembly, he said: 'If you talk about this matter (referring to practice), it is really easy and simple, but most of you make it difficult for yourselves and create obstacles for yourselves.' Therefore, sometimes in the east and west corridors, seeing you come to greet me, I bow my head to meet you. In fact, there is no other meaning, just to let you know that the elder (referring to himself) is from Longqing Prefecture in Xichuan (now in Sichuan). If you can understand this, you can talk to you about some local dialects and some local words. I won't say it now, you understand the elder, and you know your own hometown, that's fine. Do you know? Six counties in Mingzhou, eight villages in Fenghua (generic for various places).' During an assembly, he said: 'Cannot be named, cannot be described, cannot be taken, cannot be abandoned, only in this way can it be obtained.' And what can be obtained? Three people verify that the turtle will eventually turn into a 鱉 (a metaphor for various opinions, difficult to draw a conclusion). Emperor Lizong (Emperor of the Southern Song Dynasty, reigned 1224-1264 (A.D.)) summoned me to the Xiuzheng Hall, and I gave a detailed reply. The emperor bestowed a kasaya (robe) of golden brocade. He also issued an edict to the Ciming Hall, ascended the seat to preach, and the emperor listened behind a curtain, and bestowed the title 'Buddha Mirror'. On the first day of the third month of the Chunyou Jiyou year (9th year of Chunyou of the Southern Song Dynasty, 1249 (A.D.)), I fell ill, so I ascended the seat and said to everyone: 'I, the mountain monk, am old and sick, and have no strength to chat with you. Today, I reluctantly came out to show you everything that I couldn't say before.' So he got up and shook his clothes and said: 'How much is it (referring to the true meaning of the Dharma)!' Then he returned to his room. On the fifteenth day, he gathered everyone and left a will. In the evening, he wrote a verse saying: 'When I came, I was empty, and when I left, I was naked. If you want to ask the bottom line, Heaven!'
臺有石橋。擲筆而逝。塔全身於圓照庵。
臨安府靈隱石田法薰禪師
眉山彭氏子。初游石霜。禮雷遷塔。述偈曰。一念慈容元不隔。何須特地賜乖張。平高就下婆心切。惱得雷公一夜忙。師名因是大著。聞穹窿破庵道望。遂往依焉。室中舉世尊拈華迦葉微笑。師曰。焦磚打著連底凍。赤眼撞著火柴頭。庵陰奇之。初住蘇之高峰。遷楓橋鐘山凈慈靈隱。示眾。但得本。莫愁末。喚甚麼作本。喚甚麼作末。松柏千年青。不入時人意。牡丹一日紅。滿城公子醉。山僧恁么道。若有不肯底。是我同參。弟子師俊。繪師像求贊。有曰。末後一句分付廚山。眾頷訝之。明日忽示疾。退歸保壽。趣辦終焉計。窆全身於院之後山。
南康府云居即庵慈覺禪師
蜀人。舉僧問葉縣。如何是學人密用心處。縣曰鬧市輥毬子。曰意旨如何。縣曰普請眾人看。師頌曰。輥毬鬧市眾人看。一陣清風吹面寒。定亂不須雙刃劍。活人何必九還丹。師始登云居時。先一夕宿瑤田莊。夢伽藍安樂公謂曰。汝與北山。祇有一粥緣。明日午後至寺。晚參罷。會同袍二僧鬥狠。聞于司。凡新到例遭斥逐。師深切疑訝。后數年。蜀士有宦達于朝。以云居虛席。請師補處。師欣然承命。且復徴往夢。竟至瑤田莊而寂。
凈慈仲穎法
【現代漢語翻譯】 現代漢語譯本 臺州有座石橋，（法薰禪師）在那裡擲筆而逝。（法薰禪師）的全身舍利塔建在圓照庵。
臨安府（今浙江杭州）靈隱寺石田法薰禪師
（法薰禪師是）眉山彭氏之子。最初遊歷石霜山，禮拜雷遷的舍利塔，作偈說：『一念慈容元不隔，何須特地賜乖張。平高就下婆心切，惱得雷公一夜忙。』禪師的名聲因此大顯。聽聞穹窿山破庵的道風聲望，於是前去依止。（破庵禪師）在室內舉世尊拈花，迦葉微笑的公案，禪師說：『焦磚打著連底凍，赤眼撞著火柴頭。』破庵禪師對此感到驚奇。禪師最初住持蘇州的高峰寺，后遷往楓橋、鐘山、凈慈寺、靈隱寺。在靈隱寺向大眾開示：『但得本，莫愁末。喚甚麼作本？喚甚麼作末？松柏千年青，不入時人意。牡丹一日紅，滿城公子醉。』山僧我這樣說，若有不肯的，就是我的同參道友。弟子師俊，繪製禪師的畫像請求題贊，（法薰禪師）題贊說：『末後一句分付廚山。』眾人都點頭稱奇。第二天忽然示疾，退回保壽寺，抓緊辦理後事，全身安葬在寺院後面的山上。
南康府（今江西省境內）云居山即庵慈覺禪師
（慈覺禪師是）四川人。舉僧人問葉縣禪師：『如何是學人密用心處？』葉縣禪師回答說：『鬧市輥毬子。』僧人問：『意旨如何？』葉縣禪師回答說：『普請眾人看。』慈覺禪師作頌說：『輥毬鬧市眾人看，一陣清風吹面寒。定亂不須雙刃劍，活人何必九還丹。』慈覺禪師剛到云居山時，先在一個晚上住在瑤田莊，夢見伽藍安樂公對他說：『你與北山，祇有一粥緣。』第二天午後到達寺院，晚參結束后，遇到兩個僧人爭鬥，被官府知道，凡是新來的僧人按例都要被斥逐。慈覺禪師對此深感疑惑。後來數年，有四川籍的士人在朝廷做官顯達，因為云居山住持的位置空缺，請求慈覺禪師前去補任。慈覺禪師欣然接受任命，並且再次驗證了往日的夢境，最終在瑤田莊圓寂。
凈慈仲穎法
【English Translation】 English version There was a stone bridge in Taizhou. (Zen Master Fa Xun) passed away there after throwing his pen. A stupa containing his whole body was built at Yuanzhao Hermitage.
Zen Master Shitian Faxun of Lingyin Temple in Lin'an Prefecture (present-day Hangzhou, Zhejiang)
(Zen Master Faxun) was a son of the Peng family of Meishan. He first traveled to Shishuang Mountain and paid respects to the stupa of Lei Qian, composing a verse saying: 'A single thought of compassionate countenance is never separated, why specially bestow strangeness? Leveling the high and accommodating the low is deeply compassionate, annoying Lei Gong for a whole night.' The Zen Master's name became greatly known because of this. Hearing of the reputation of the dilapidated hermitage on Qionglong Mountain, he went to rely on it. In the room, (the abbot of the hermitage) brought up the case of the World-Honored One holding up a flower and Kashyapa smiling. The Zen Master said, 'A burnt brick hits and freezes to the bottom, a red eye bumps into a match head.' The abbot of the hermitage was amazed by this. The Zen Master first resided at Gaofeng Temple in Suzhou, and later moved to Fengqiao, Zhongshan, Jingci Temple, and Lingyin Temple. At Lingyin Temple, he instructed the assembly: 'Grasp the root, don't worry about the branches. What is called the root? What is called the branches? Pine and cypress are green for a thousand years, not entering the minds of people of the time. Peonies are red for a day, and the city is full of drunken young masters.' This mountain monk speaks like this, if there are those who disagree, they are my fellow practitioners. The disciple Shi Jun painted a portrait of the Zen Master and requested a eulogy. (Zen Master Faxun) wrote a eulogy saying: 'The final phrase is entrusted to Chushan.' Everyone nodded in admiration. The next day, he suddenly showed signs of illness, retreated to Baoshou Temple, and hastened to prepare for his final affairs, burying his whole body in the mountain behind the temple.
Zen Master Ji'an Cijue of Yunju Mountain in Nankang Prefecture (present-day Jiangxi Province)
(Zen Master Cijue) was from Sichuan. He cited a monk asking Zen Master Yexian: 'What is the place where a student secretly applies their mind?' Zen Master Yexian replied: 'Rolling a ball in the noisy market.' The monk asked: 'What is the meaning?' Zen Master Yexian replied: 'Invite everyone to watch.' Zen Master Cijue composed a verse saying: 'Rolling a ball in the noisy market for all to see, a gust of clear wind chills the face. To settle chaos, there is no need for a double-edged sword, to save people, there is no need for a nine-cycle elixir.' When Zen Master Cijue first arrived at Yunju Mountain, he stayed overnight at Yaotian Village. He dreamed that the spirit Garan Anle Gong said to him: 'You and Beishan only have a connection for one congee meal.' The next day, he arrived at the temple in the afternoon. After the evening meditation, he encountered two monks fighting, which was reported to the authorities. According to regulations, all newly arrived monks were to be expelled. Zen Master Cijue was deeply puzzled by this. Several years later, a scholar from Sichuan who had achieved high office in the court, because the position of abbot of Yunju Mountain was vacant, requested Zen Master Cijue to fill the position. Zen Master Cijue gladly accepted the appointment and verified the dream of the past, eventually passing away in Yaotian Village.
Zhongying Fa of Jingci
嗣
溫州江心一山了萬禪師
族臨川金氏。貌瘠而弱。年十五。業程文有聲。然素志出家莫奪去。從金溪常樂院思仁祝髮。俄有靈芝產戶樞。占者曰。吉徴也。及遊方。謁偃溪聞公。荊叟玨公。簡翁敬公。皆相語合。柬叟領南屏。擇師掌記。師偶經神祠。見紙灰隨風旋起。師脫然忘所證。亟以白叟。詰之終無凝滯。遂蒙印可。未幾江淮總統。以開先迎居之。師蒞事。叢林鼎新。又十年升住江心。少不適意。輒棄去。寺眾數百懇留。隨至馮公嶺。不從。泣別散去。師恬然如脫桎梏焉。
大鑒下第二十一世
無準范法嗣
明州天童別山祖智禪師
蜀之順慶楊氏子。十四得度。聞僧誦六巖語悅之。時巖住蘇之穹窿。亟往從焉。因閱華嚴經。彌勒樓閣入已還閉之語。恍如夢覺。遂頌靈云見桃花曰。萬緣叢中紅一點。幾人歡喜幾人嗔。巖頷之。最後見無準于雪竇。準知是法器。待之彌峻。時或棒喝交下。一語不少貸。師擬對。輒噤不能發。由是知解都喪。久之作而言曰。吾生平伎倆皆死法。今見此翁。始行活路。既而準移徑山。命師分座。寶祐丙辰。被旨住天童。一囊一缽。縛茅以居。庚辰九月旦示眾曰。云淡月華新。木脫山骨露。有天有地來。幾個眼睛活。有省問者。師曰。不及相見。
【現代漢語翻譯】 現代漢語譯本 嗣
溫州江心一山了萬禪師
族臨川金氏。貌瘠而弱。年十五。業程文有聲。然素志出家莫奪去。從金溪常樂院思仁祝髮。俄有靈芝產戶樞。占者曰。吉徴也。及遊方。謁偃溪聞公、荊叟玨公、簡翁敬公，皆相語合。柬叟領南屏，擇師掌記。師偶經神祠，見紙灰隨風旋起。師脫然忘所證，亟以白叟。詰之終無凝滯。遂蒙印可。未幾江淮總統，以開先迎居之。師蒞事，叢林鼎新。又十年升住江心。少不適意，輒棄去。寺眾數百懇留。隨至馮公嶺，不從。泣別散去。師恬然如脫桎梏焉。
大鑒下第二十一世
無準范法嗣
明州天童別山祖智禪師
蜀之順慶楊氏子。十四得度。聞僧誦六巖語悅之。時巖住蘇之穹窿。亟往從焉。因閱華嚴經，彌勒樓閣入已還閉之語。恍如夢覺。遂頌靈云見桃花曰。『萬緣叢中紅一點，幾人歡喜幾人嗔。』巖頷之。最後見無準于雪竇。準知是法器。待之彌峻。時或棒喝交下，一語不少貸。師擬對，輒噤不能發。由是知解都喪。久之作而言曰。『吾生平伎倆皆死法，今見此翁，始行活路。』既而準移徑山，命師分座。寶祐丙辰（1256年），被旨住天童。一囊一缽，縛茅以居。庚辰（1280年）九月旦示眾曰。『云淡月華新，木脫山骨露。有天有地來，幾個眼睛活。』有省問者。師曰。『不及相見。』
【English Translation】 English version Succession
Chan Master Yishan Liaowan of Jiangxin Temple, Wenzhou
His family name was Jin from Linchuan. He was thin and weak in appearance. At the age of fifteen, he was known for his proficiency in Cheng-Zhu school texts. However, his long-held aspiration to leave home (become a monk) could not be taken away. He followed Siren at Changle Monastery in Jinxi to have his head shaved. Soon after, a lingzhi mushroom grew on the door pivot. A diviner said, 'This is an auspicious sign.' When he traveled around, he visited Master Wen of Yanxi, Jue Gong of Jingsou, and Jing Gong of Jianweng, all of whom found him agreeable. Jian Sou led Nanping and chose the master to be in charge of records. The master happened to pass by a shrine and saw paper ashes swirling in the wind. The master suddenly forgot what he had realized and quickly told the old man (Jian Sou). After questioning, there were no more doubts. Thus, he received approval. Not long after, the Jianghuai Commander invited him to reside at Kaixian Temple. When the master took office, the monastery was completely renewed. After another ten years, he ascended to Jiangxin Temple. Feeling slightly uncomfortable, he repeatedly abandoned it. Hundreds of monks earnestly pleaded for him to stay. They followed him to Fenggong Ridge, but he refused. They wept and dispersed. The master felt as free as if he had been released from shackles.
Twenty-first generation from Dajian (Huineng, the Sixth Patriarch)
Dharma Successor of Wuzhun Fan
Chan Master Bieshan Zuzhi of Tiantong Temple, Mingzhou
He was a son of the Yang family from Shunqing in Shu (Sichuan). He was tonsured at the age of fourteen. He was delighted when he heard a monk reciting the words of Liuyan. At that time, Yan lived in Qionglong in Su (Suzhou), so he hurried to follow him. Because of reading the Avatamsaka Sutra, the words 'Maitreya's pavilion enters and then closes again' were like a dream awakening. Thereupon, he praised Lingyun's seeing the peach blossoms, saying, 'A red dot in the midst of myriad conditions; how many people rejoice and how many people resent?' Yan nodded in approval. Finally, he saw Wuzhun at Xuedou. Wuzhun knew he was a Dharma vessel and treated him with great strictness. Sometimes, both stick and shout came down, not sparing a single word. Whenever the master tried to answer, he would be silenced and unable to speak. From this, all understanding was lost. After a long time, he spoke and said, 'All my lifelong skills are dead methods. Now that I have seen this old man, I am beginning to walk a living path.' Soon after, Wuzhun moved to Jingshan and ordered the master to share the seat. In the Bingchen year of Baoyou (1256), he was ordered to reside at Tiantong Temple. With one bag and one bowl, he lived in a thatched hut. On the first day of the ninth month of the Gengchen year (1280), he addressed the assembly, saying, 'Clouds are light, the moon is newly bright, the trees are bare, the mountain bones are exposed. Heaven and earth come, how many eyes are alive?' When someone asked about awakening, the master said, 'Not as good as not meeting.'
各自努力。越十日。夜分呼侍者。囑後事。珍重大眾。叉手而寂。
金山開法嗣
臨安府徑山石溪心月禪師
眉州人。僧問。如何是佛。師曰。矮子看戲。
大鑒下第二十二世
無用寬法嗣
重慶府縉雲山如海真禪師
碧峰參。師于地上畫一圓相。峰以袖拂之。師復畫一圓相。峰于中增一畫。又拂之。師再畫如前。峰又增一畫成十字。又拂之。師復畫如前。峰於十字加四隅成卍文。又拂之。師乃總畫二十圓相。峰一一具答。師曰。汝今方知佛法宏勝如此。宜往朔方。其道大行。
大鑒下第二十五世
少林𥙿法嗣
昭覺仲慶禪師
上堂。吃鹽添得渴。下座。僧問。吃鹽添得渴旹如何。師曰。咬影㺃子無屎吃。
后庵照法嗣
䦹邡進禪師
僧問。逢橋折橋旹如何。師曰。那討者般人。進云。師意如何。師曰。從來好手不彰名。
大鑒下第二十六世
古拙俊法嗣
普州東林無際悟禪師
二十出纏。縛竹為庵。研勵無懈。四指大書帖亦不看。只是拍盲做鈍工夫。后得大徹大悟。師有偈曰。無念即著空。有念即著執。有無兩相忘。非空亦非執。又曰。寂照無上下。光明處處通。本來無皁白。何處不含容。楚山
【現代漢語翻譯】 現代漢語譯本 各自努力。過了十天，夜裡呼喚侍者，囑咐後事，珍重地向大眾告別，合掌而逝。
金山開法嗣
臨安府徑山石溪心月禪師
眉州人。有僧人問：『如何是佛？』禪師說：『矮子看戲。』
大鑒下第二十二世
無用寬法嗣
重慶府縉雲山如海真禪師
碧峰參禪。禪師在地上畫一個圓相，碧峰用袖子拂去。禪師又畫一個圓相，碧峰在圓相中增加一畫，又拂去。禪師再次畫圓相如前，碧峰又增加一畫成為十字。又拂去。禪師再次畫圓相如前，碧峰在十字上加上四個角成為卍（wàn）字。又拂去。禪師於是總共畫了二十個圓相，碧峰一一作答。禪師說：『你現在才知道佛法如此宏大殊勝，應該前往朔方，你的道將會大行於世。』
大鑒下第二十五世
少林𥙿（yù）法嗣
昭覺仲慶禪師
上堂說法。『吃鹽反而更渴。』下座。有僧人問：『吃鹽反而更渴時如何？』禪師說：『咬影子的小狗沒屎吃。』
后庵照法嗣
䦹（lóng）邡（fāng）進禪師
有僧人問：『逢橋折橋時如何？』禪師說：『哪裡去找這種人？』進禪師問：『禪師的意思如何？』禪師說：『從來的好手不顯揚名聲。』
大鑒下第二十六世
古拙俊法嗣
普州東林無際悟禪師
二十歲時擺脫塵世的束縛，用竹子搭建茅庵，勤奮研習佛法毫不懈怠，即使是四指大的書帖也不看，只是默默地做著遲鈍的功夫。後來大徹大悟。禪師有偈語說：『無念就落入空無，有念就落入執著。有無兩相忘，非空亦非執。』又說：『寂靜照耀無上下，光明處處相通。本來沒有皁白，哪裡不包含容納。』楚山
【English Translation】 English version Each one strives diligently. After ten days, at night, he called his attendant, entrusted him with his affairs, bid farewell to the assembly with great care, and passed away peacefully with his palms together.
Successor of Jinshan's Dharma Opening
Zen Master Shixi Xinyue of Jingshan Mountain in Lin'an Prefecture
A native of Meizhou. A monk asked, 'What is Buddha?' The Master said, 'A short man watching a play.'
Twenty-second generation under Dajian
Successor of Wuyong Kuan's Dharma
Zen Master Ruhai Zhen of Jinyun Mountain in Chongqing Prefecture
He studied with Bifeng. The Master drew a circle on the ground, and Bifeng brushed it away with his sleeve. The Master drew another circle, and Bifeng added a stroke in the middle and brushed it away again. The Master drew the circle as before, and Bifeng added a stroke to form a cross. He brushed it away again. The Master drew the circle as before, and Bifeng added four corners to the cross to form a swastika (卍). He brushed it away again. The Master then drew a total of twenty circles, and Bifeng answered each one completely. The Master said, 'Now you know that the Buddha-dharma is so vast and supreme. You should go to Shuofang, where your path will greatly flourish.'
Twenty-fifth generation under Dajian
Successor of Shaolin Yu's Dharma
Zen Master Zhongqing of Zhaojue
Ascending the hall. 'Eating salt only makes you thirstier.' Descending from the seat, a monk asked, 'What is it like when eating salt makes you thirstier?' The Master said, 'A puppy biting at shadows has no shit to eat.'
Successor of Hou'an Zhao's Dharma
Zen Master Longfang Jin
A monk asked, 'What is it like when encountering a bridge, you break it?' The Master said, 'Where can you find such a person?' Jin asked, 'What is the Master's intention?' The Master said, 'A true master never reveals his name.'
Twenty-sixth generation under Dajian
Successor of Guzhuo Jun's Dharma
Zen Master Wuji Wu of Donglin in Puzhou
At the age of twenty, he freed himself from worldly entanglements, built a hut of bamboo, and diligently studied the Dharma without懈怠. He didn't even look at large posters, but silently did dull work. Later, he had a great enlightenment. The Master has a verse saying: 'No thought falls into emptiness, having thought falls into attachment. Forgetting both existence and non-existence, neither empty nor attached.' He also said: 'Stillness illuminates without up or down, light pervades everywhere. Originally there is no black or white, where is there no inclusion and tolerance?' Chushan
參。師問。數年來住在何處。山曰。我所住廓然無定在。師曰。汝有何所得。山曰。本自無失。何得之有。師曰。莫不是學得來底。山曰。一法不有。學自何來。師曰。汝落空耶。山曰。我尚非我。誰落誰空。師曰。畢竟如何。山曰。水淺石出。雨霽云收。師曰。莫亂道。只如佛祖來也不許。你若縱橫吞得一大藏教。現百千神通。到者里更是不許。山曰。和尚雖是把斷要津。其奈勞神不易。師拍膝一下曰。會么。山便喝。師笑曰。克家須是破家兒。恁么幹蠱也省力。山掩耳而出。授法偈曰。我無法可付。汝無心可受。無付無受心。何人不成就。
大鑒下第二十七世
東林悟法嗣
簡州天成寺楚山紹琦禪師
唐安雷氏子。八歲入鄉校。授經成誦。九歲失怙。詣玄極通禪師。學出世法。后謁無際。示以無字公案。偶聞開靜板鳴。礙膺冰泮。往見際。際曰。還我無字意來。師曰。者僧問處偏多事。趙老何曾涉所思。信口一言都吐露。翻成特地使人疑。曰如何是汝不疑處。師曰。青山綠水。燕語鶯啼。歷歷分明。更疑何事。曰未在更道。師曰。頭頂虛空。腳踏實地。際曰。亦未在。師乃禮拜。際曰。如是如是。后居天柱。僧問。如何是天柱境。師曰。澗闊云歸𣆶。山高日出遲。曰如何是境中人。師曰
【現代漢語翻譯】 現代漢語譯本 參（指參禪者）。 師（指禪師）問：『數年來住在何處？』 山（指楚山紹琦禪師）說：『我所住之處廓然無定。』 師問：『你有什麼所得？』 山說：『本來就沒有失去，哪裡有什麼得？』 師問：『莫不是學來的？』 山說：『一法都沒有，從哪裡學來？』 師問：『你落入空無了嗎？』 山說：『我尚且不是我，誰落入誰的空無？』 師問：『究竟如何？』 山說：『水淺石頭顯露，雨停雲彩消散。』 師說：『不要胡說。即使是佛祖來了也不允許。你若縱橫吞下一大藏教，顯現百千神通，到這裡更是不允許。』 山說：『和尚雖然是把守要津，但奈何勞神費力不易。』 師拍了一下膝蓋說：『會了嗎？』 山便喝了一聲。 師笑著說：『克家必須是敗家子，這樣才能更好地匡正時弊。』 山捂著耳朵走了出去。 授法偈說：『我沒有法可以交付，你沒有心可以接受。沒有交付沒有接受的心，什麼人不能成就？』
大鑒下第二十七世
東林悟法嗣
簡州天成寺楚山紹琦禪師
唐朝安雷氏之子（唐朝）。八歲進入鄉校，誦讀經典成誦。九歲喪父，前往玄極通禪師處，學習出世之法。后拜見無際禪師，無際禪師用『無』字公案開示他。偶然聽到開靜板的聲音，如同冰塊融化。前往拜見無際禪師，無際禪師說：『還我無字意來。』 楚山禪師說：『這僧人提問處偏離太多，趙州禪師何曾涉及思慮？信口一言全都吐露，反而特地使人疑惑。』 無際禪師說：『如何是你沒有疑惑的地方？』 楚山禪師說：『青山綠水，燕語鶯啼，歷歷分明，還疑惑什麼？』 無際禪師說：『還未到，再說。』 楚山禪師說：『頭頂虛空，腳踏實地。』 無際禪師說：『也未到。』 楚山禪師於是禮拜。 無際禪師說：『如是如是。』 後來居住在天柱山。僧人問：『如何是天柱山的境界？』 楚山禪師說：『澗谷寬闊雲彩歸攏，山高日出遲。』 僧人問：『如何是境界中的人？』 楚山禪師說：
【English Translation】 English version A monk asked, The master asked: 'Where have you been living for the past few years?' Shan (referring to Chushan Shaoqi Zen Master) said: 'The place where I live is vast and without a fixed location.' The master asked: 'What have you gained?' Shan said: 'Originally there was nothing lost, so what is there to gain?' The master asked: 'Could it be that you learned it?' Shan said: 'Not a single dharma exists, so where could it be learned from?' The master asked: 'Are you falling into emptiness?' Shan said: 'I am not even myself, so who is falling into whose emptiness?' The master asked: 'What is it ultimately like?' Shan said: 'The water is shallow and the rocks appear; the rain stops and the clouds disperse.' The master said: 'Don't speak nonsense. Even if the Buddhas and Patriarchs came, it would not be allowed. If you were to swallow the entire Tripitaka and manifest hundreds of thousands of supernatural powers, it still would not be allowed here.' Shan said: 'Although the master is guarding the vital pass, it is difficult and exhausting.' The master slapped his knee and said: 'Do you understand?' Shan then shouted. The master laughed and said: 'To be a good heir, one must be a prodigal son; in this way, rectifying the situation will be easier.' Shan covered his ears and walked out. The verse of Dharma transmission says: 'I have no Dharma to give, you have no mind to receive. With no giving and no receiving mind, who cannot achieve enlightenment?'
The 27th generation after Dajian (Huineng, the Sixth Patriarch)
Successor of Donglin's enlightenment
Zen Master Chushan Shaoqi of Tiancheng Temple in Jianzhou
He was the son of the Lei family of An in the Tang Dynasty (618-907). At the age of eight, he entered the village school and recited the classics by heart. At the age of nine, he lost his father and went to Zen Master Xuanji Tong to study the Dharma of transcending the world. Later, he visited Wuji Zen Master, who instructed him with the 'Mu' (無, meaning 'no' or 'nothing') koan. He accidentally heard the sound of the opening-stillness board, and it was like ice melting in his chest. He went to see Wuji Zen Master, who said: 'Return to me the meaning of 'Mu'.' Zen Master Chushan said: 'This monk's question is too far off the mark. When has Zen Master Zhao Zhou ever involved himself in thoughts? A casual word is completely revealed, but it turns into deliberately making people doubt.' Wuji Zen Master said: 'What is the place where you have no doubt?' Zen Master Chushan said: 'Green mountains and clear waters, the warbling of swallows and the chirping of orioles, are all distinctly clear. What is there to doubt?' Wuji Zen Master said: 'Not yet, say more.' Zen Master Chushan said: 'The top of my head is empty space, and my feet are on solid ground.' Wuji Zen Master said: 'Still not yet.' Zen Master Chushan then bowed. Wuji Zen Master said: 'Thus it is, thus it is.' Later, he lived on Tianzhu Mountain. A monk asked: 'What is the realm of Tianzhu Mountain?' Zen Master Chushan said: 'The ravine is wide and the clouds gather; the mountain is high and the sunrise is late.' The monk asked: 'What is the person in the realm?' Zen Master Chushan said:
。額下眉遮眼。腮邊耳搭肩。曰如何是天柱家風。師曰。云甑炊松粉。冰鐺煮月團。曰如何是祖師西來意。師曰。海神撒出夜明珠。曰學人不會。師曰。文殊失卻玻璃盞。曰如何是佛。師曰。生鐵秤錘。曰如何是法。師曰。石頭土塊。曰如何是僧。師曰。黑漆拄杖。曰不涉寒暑者。是甚麼人。師曰。為汝道了也。汝還識否。僧擬對。師咄曰。擬心即乖。開口便錯。眨得眼來。錯過去也。曰原來恁地近那。師曰。汝見個甚麼道理。曰面目分明。當機不露。師震聲一喝。僧當下豁然。景泰五年。住投子。僧問。遠離皖山。來據投子。海眾臨筵。請師祝聖。師曰。鼎內長生篆。峰頭不老松。曰祝聖已蒙師的旨。投子家風事若何。師曰。提瓶穿市過。不是賣油翁。曰只如祖師道。不許夜行。投明須到。還端的也無。師曰。雖然眼裡有筋。爭奈舌頭無骨。曰趙州道。我早侯白。更有侯黑。意作么生。師曰。不因弓矢盡。未肯豎降旗。問今日和尚升座說法。未審有何祥瑞。師曰。麒麟步驟丹霄外。優缽花開烈火中。曰如何是祖師西來意。師曰。雪消山頂露。風過樹頭搖。
無礙鑒禪師
閬中人。法嗣于無際悟。嘗作牧牛頌以示人。自序曰。夫有相有因。故立牧牛規矩。無面無狀。了無從處安名。廣開法施醫方。量擬病
{ "translations": [ "現代漢語譯本：", "額頭低垂，眉毛遮住眼睛，臉頰旁邊耳朵搭在肩膀上。僧人問：『如何是天柱（山名，位於今安徽潛山縣）的家風？』", "師父回答：『用云做的甑子蒸松樹花粉，用冰做的鐺子煮月亮形狀的糰子。』", "僧人問：『如何是祖師（指達摩）西來（指從印度來到中國）的意旨？』", "師父回答：『海神撒出夜明珠。』", "僧人說：『學人不會。』", "師父回答：『文殊（文殊菩薩，佛教四大菩薩之一）丟失了玻璃盞。』", "僧人問：『如何是佛？』", "師父回答：『生鐵秤錘。』", "僧人問：『如何是法？』", "師父回答：『石頭土塊。』", "僧人問：『如何是僧？』", "師父回答：『黑漆拄杖。』", "僧人問：『不涉及寒暑變化的是什麼人？』", "師父回答：『已經為你說了，你還認識嗎？』", "僧人想要回答，師父呵斥道：『動念就錯了，開口就錯謬，眨眼之間，就錯過去了。』", "僧人說：『原來這麼近啊！』", "師父說：『你見到了什麼道理？』", "僧人說：『面目分明，當機不露。』", "師父大喝一聲，僧人當下豁然開悟。景泰五年（1454年），師父住持投子寺。", "僧人問：『遠離皖山，來到投子寺，海眾臨筵，請師父祝聖。』", "師父說：『鼎內燒著長生篆香，峰頭生長著不老的松樹。』", "僧人說：『祝聖已經蒙師父的旨意，投子寺的家風如何？』", "師父說：『提著瓶子穿過市集，不是賣油的老翁。』", "僧人說：『正如祖師（指達摩）所說，不許夜行，天亮必須到達，確實是這樣嗎？』", "師父說：『雖然眼睛裡有筋，無奈舌頭沒有骨頭。』", "僧人問：『趙州（趙州從諗禪師）道，我早晨是侯白，更有侯黑，意指什麼？』", "師父說：『不是因為弓箭用盡，不會豎起投降的旗幟。』", "僧人問：『今日和尚升座說法，不知有什麼祥瑞？』", "師父說：『麒麟邁著步伐走向高空之外，優缽花（藍色蓮花）在烈火中綻放。』", "僧人問：『如何是祖師（指達摩）西來（指從印度來到中國）的意旨？』", "師父說：『雪融化後山頂顯露出來，風吹過樹頭搖動。』", "", "無礙鑒禪師", "閬中人，師承于無際悟。曾經作《牧牛頌》來開示人們，自己作序說：『因為有相有因，所以設立牧牛的規矩；沒有面貌沒有形狀，完全沒有地方可以安立名稱。廣泛開設法施醫治眾生，衡量擬定病癥。』", "", "English version:", "His forehead was low, his eyebrows covered his eyes, and his ears hung over his shoulders beside his cheeks. A monk asked, 'What is the family style of Tianzhu (mountain name, located in present-day Qianshan County, Anhui)?'", "The master replied, 'Use clouds as a steamer to cook pine pollen, and use ice as a pot to boil moon-shaped dumplings.'", "The monk asked, 'What is the meaning of the Patriarch's (referring to Bodhidharma) coming from the West (referring to coming to China from India)?'", "The master replied, 'The sea god scatters night-shining pearls.'", "The monk said, 'This student does not understand.'", "The master replied, 'Manjusri (Manjusri Bodhisattva, one of the four great Bodhisattvas in Buddhism) lost his glass cup.'", "The monk asked, 'What is Buddha?'", "The master replied, 'A cast iron weight.'", "The monk asked, 'What is Dharma?'", "The master replied, 'Stones and clods of earth.'", "The monk asked, 'What is Sangha?'", "The master replied, 'A black lacquer staff.'", "The monk asked, 'What kind of person is not affected by cold and heat?'", "The master replied, 'I have already told you, do you recognize it?'", "The monk was about to answer, but the master scolded, 'Thinking is wrong, speaking is a mistake, and in the blink of an eye, you have missed it.'", "The monk said, 'So it's so close!'", "The master said, 'What principle have you seen?'", "The monk said, 'The face is clear, but the opportunity is not revealed.'", "The master shouted loudly, and the monk suddenly became enlightened. In the fifth year of Jingtai (1454), the master resided at Touzi Temple.", "The monk asked, 'Leaving Wan Mountain and coming to Touzi Temple, the assembly is here, please Master bless the Emperor.'", "The master said, 'Incense of longevity is burning in the cauldron, and ageless pines grow on the mountain peak.'", "The monk said, 'Blessing the Emperor has already received the Master's intention, what about the family style of Touzi Temple?'", "The master said, 'Carrying a bottle through the market, not an old man selling oil.'", "The monk said, 'Just as the Patriarch (referring to Bodhidharma) said, "No night travel is allowed, and you must arrive by dawn," is that really the case?'", "The master said, 'Although there are tendons in the eyes, the tongue has no bones.'", "The monk asked, 'Zhao Zhou (Zen Master Zhao Zhou Congshen) said, "I am Hou Bai in the morning, and even more Hou Hei," what does it mean?'", "The master said, 'Not because the arrows are exhausted, would one be willing to raise the flag of surrender.'", "The monk asked, 'Today, the abbot ascends the seat to preach the Dharma, what auspicious signs are there?'", "The master said, 'The Qilin (a mythical Chinese creature) strides beyond the sky, and the Utpala flower (blue lotus) blooms in the raging fire.'", "The monk asked, 'What is the meaning of the Patriarch's (referring to Bodhidharma) coming from the West (referring to coming to China from India)?'", "The master said, 'The mountaintop is revealed after the snow melts, and the treetop sways as the wind passes.'", "", "Zen Master Wuai Jian", "A native of Langzhong, he was a disciple of Wuji Wu. He once wrote 'Ode to Herding the Ox' to enlighten people, and wrote his own preface saying: 'Because there are forms and causes, the rules of herding the ox are established; without face and without form, there is absolutely no place to establish a name. Widely open the Dharma to heal sentient beings, measuring and determining the illness.'" ] }
根瘳痼。逾城雖異。入室皆同。不妨信手招來。也是一場懡㦬。自無始劫來。牧頭水牯。掣斷鼻繩。奔競馳走。歷遍郊坰。無處揣摸。孜孜忖度籌量。數數推窮大事。欲拯迷途。須循捷徑。罔辭勞苦。而步水登山。峭緊芒鞋。而描蹤捕跡。蓋由迷頭認影。眷戀芳叢。背覺合塵。貪愛自弊。坑坎堆阜窈窱。幾番退屈狐疑。煙霞浩渺幽深。憤志豈容疏慢。深加勇猛精進。一心惟覓畽痕。踤然㘞地逢伊。觸碎銀山鐵壁。安居折腳鐺下。柴門谷口云深。蕭蕭玉鑒涵秋。炯炯冰壺浸月。梁山慣愛揚家醜。始信南泉喚作牛。明初塔于閬之圓覺庵。
太平府八峰山廣善寶月潭禪師
大慧參。師問。如何是祖師西來意。慧曰。東嶺上有云。師曰。有雨雲無雨雲。慧曰。雨淋淋地。師曰。下後如何。慧曰。白浪滔天。師曰。如何是萬法歸一。慧曰。人間寒暑不能侵。師曰。如何是青州布衫。慧曰。賴遇良工手。師曰。杲日當空無所不照。因甚麼被片云遮卻。慧曰。船去船來岸不移。師曰。人人有個影子。因甚踏不著。慧曰。昨日有人從廣東來。師曰。盡大地是火坑。得何三昧不被燒卻。慧曰。東海鯉魚吞卻日。師曰。如是如是。付以偈曰。乾坤雖大不能藏。日月雖明難逾光。紹續慧燈常不滅。流傳千古繼諸方。阇維。塔于中
【現代漢語翻譯】 現代漢語譯本： 根除陳年舊疾。雖然逾越城墻的方式不同，但進入房間后都一樣。不妨隨意招來，也是一場糊塗事。自從無始劫以來，放牧的頭領如同水牛，掙斷鼻繩，四處奔跑，走遍郊外田野。無處可以揣摩，只是孜孜不倦地思量籌劃，反覆推究大事。想要拯救迷途的人，必須遵循捷徑。不推辭勞苦，而步行水路登山。穿著堅硬的芒鞋，描摹軌跡，追捕目標。這都是由於迷失了頭腦而認影子，眷戀美好的事物，背離覺悟而與塵世相合，貪愛而自我矇蔽。坑坑洼洼，堆堆丘陵，深幽曲折，幾番退縮狐疑。煙霞浩渺幽深，奮發的志向豈能容許疏忽怠慢。更加勇猛精進，一心只想尋找軌跡。突然一腳踩實，與目標相遇。觸碎銀山鐵壁。安居在折了腳的鐺下。柴門谷口，雲霧深鎖。清澈的玉鑒倒映著秋色，明亮的冰壺浸泡著月亮。梁山好漢慣於揭露自己的醜事，這才相信南泉禪師所說的『牛』的含義。明朝初年建塔于閬中圓覺庵（公元1368-1644年）。
太平府八峰山廣善寶月潭禪師
大慧禪師參拜。禪師問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西天來到東土的真正意圖）？』大慧禪師答：『東嶺上有云。』禪師問：『是有雨的云還是沒有雨的云？』大慧禪師答：『雨淋淋地。』禪師問：『下雨之後如何？』大慧禪師答：『白浪滔天。』禪師問：『如何是萬法歸一（all things return to one，萬法歸宗）？』大慧禪師答：『人間寒暑不能侵。』禪師問：『如何是青州布衫（Qingzhou cotton shirt，青州出產的粗布衣衫）？』大慧禪師答：『賴遇良工手。』禪師問：『杲日當空無所不照，因甚麼被片云遮卻？』大慧禪師答：『船去船來岸不移。』禪師問：『人人有個影子，因甚踏不著？』大慧禪師答：『昨日有人從廣東來。』禪師問：『盡大地是火坑，得何三昧（Samadhi，佛教中的一種精神境界，指心神安定、專注的狀態）不被燒卻？』大慧禪師答：『東海鯉魚吞卻日。』禪師說：『如是如是。』於是付給他偈語說：『乾坤雖大不能藏，日月雖明難逾光。紹續慧燈常不滅，流傳千古繼諸方。』荼毗（cremation，火葬）后，建塔于中。
【English Translation】 English version: Eradicate chronic ailments. Although crossing the city walls may differ, entering the room is the same. It doesn't hurt to beckon casually, it's also a muddle. Since beginningless kalpas, the herding leader is like a water buffalo, breaking the nose rope, running around, traversing the suburban fields. Nowhere to fathom, just diligently pondering and planning, repeatedly investigating major events. To save those who are lost, one must follow shortcuts. Not refusing hardship, but walking through water and climbing mountains. Wearing tight straw sandals, tracing and hunting. This is all because of losing one's head and recognizing shadows, cherishing beautiful things, turning away from enlightenment and conforming to the dust, being greedy and blinding oneself. Pits and mounds, hills and valleys, several times retreating in doubt. The misty and vast smoke and clouds are deep and profound, how can the aspiring will allow negligence? Deeply adding courage and diligence, wholeheartedly seeking traces. Suddenly stepping firmly, encountering the target. Shattering silver mountains and iron walls. Dwelling peacefully under a broken-legged pot. The thatched gate and valley entrance are shrouded in deep clouds. The clear jade mirror reflects the autumn, the bright ice pot soaks the moon. Liangshan heroes are accustomed to exposing their own scandals, only then believing Nanquan's calling it 'ox'. The pagoda was built in the early Ming Dynasty (1368-1644 AD) at Yuanjue Nunnery in Langzhong.
Chan Master Baoyue Tan of Guangshan Temple, Eight Peaks Mountain, Taiping Prefecture
Dahui paid homage. The Master asked, 'What is Bodhidharma's intention in coming from the West?' Dahui replied, 'There are clouds on the East Ridge.' The Master asked, 'Are they rainy clouds or non-rainy clouds?' Dahui replied, 'Drizzling rain.' The Master asked, 'What happens after the rain?' Dahui replied, 'White waves soaring to the sky.' The Master asked, 'What is the return of all dharmas to one?' Dahui replied, 'Human cold and heat cannot invade.' The Master asked, 'What is the Qingzhou cotton shirt?' Dahui replied, 'Relying on the hands of a good craftsman.' The Master asked, 'The bright sun shines in the sky, illuminating everything, why is it obscured by a wisp of cloud?' Dahui replied, 'The boat goes and the boat comes, the shore does not move.' The Master asked, 'Everyone has a shadow, why can't they step on it?' Dahui replied, 'Yesterday someone came from Guangdong.' The Master asked, 'The entire earth is a fiery pit, what Samadhi do you attain to avoid being burned?' Dahui replied, 'The carp of the East Sea swallows the sun.' The Master said, 'So it is, so it is.' Then he gave him a verse saying, 'Heaven and earth, though vast, cannot hide it, the sun and moon, though bright, cannot surpass its light. Continuing the lamp of wisdom, it never dies out, passing down through the ages, succeeding in all directions.' After cremation, the pagoda was built in the middle.
川報恩寺。
重慶府西禪雪峰瑞禪師
天奇參。師問。無奇乃移時方覺。答曰。澗底頑冰吞宇宙。性湖明月匣天寒。師大喝曰。汝還有嫌凡愛聖底心。掃妄求真底見。奇曰是。師曰。你若嫌凡愛聖。斷般若之善根。你若掃妄求真。絕諸佛之命脈。震聲又喝。真又是誰。妄又是誰。凡又是誰。聖又是誰。奇心中豁然。
少室淳拙才法嗣
益都亮禪師
問僧。何處來。僧曰。東西南北來。師打曰。無主孤魂。僧曰。瞎棒不得亂打。師曰。瞎棒且喜有個瞎漢吃在。僧云瞎瞎。師曰。瞎了八萬四千毛孔。也未在。
錦江禪燈卷第八 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第九
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第二十八世
東明旵法嗣
湖州東明海舟永慈禪師
成都余氏子。生於洪武甲戌。齠齔時。見僧喜。聞說生死事大。遂發志棄俗。趨大隋。禮獨照月禪師削染。居八載。始行腳。首謁太初和尚。初問。父母未生前。那個是你本來面目。師即從東過西叉手而立。初曰。未在更道。師曰。兩眼相對。有甚相瞞。初大悅。復至東普無際和尚處。舉似做工夫。際追問不遜。于宣德二年。出峽參
【現代漢語翻譯】 現代漢語譯本 川報恩寺。
重慶府西禪雪峰瑞禪師
天奇參。師問：『無奇乃移時方覺。』答曰：『澗底頑冰吞宇宙，性湖明月匣天寒。』師大喝曰：『汝還有嫌凡愛聖底心，掃妄求真底見？』奇曰：『是。』師曰：『你若嫌凡愛聖，斷般若（Prajna，智慧）之善根；你若掃妄求真，絕諸佛（Buddha）之命脈。』震聲又喝：『真又是誰？妄又是誰？凡又是誰？聖又是誰？』奇心中豁然。
少室淳拙才法嗣
益都亮禪師
問僧：『何處來？』僧曰：『東西南北來。』師打曰：『無主孤魂。』僧曰：『瞎棒不得亂打。』師曰：『瞎棒且喜有個瞎漢吃在。』僧云：『瞎瞎。』師曰：『瞎了八萬四千毛孔，也未在。』
錦江禪燈卷第八 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第九
昭覺丈雪 通醉 輯
紹興幻庵（1131-1162） 胡升猷 訂
大鑒下第二十八世
東明旵法嗣
湖州東明海舟永慈禪師
成都余氏子。生於洪武甲戌（1394）。齠齔時，見僧喜，聞說生死事大，遂發志棄俗。趨大隋，禮獨照月禪師削染。居八載，始行腳。首謁太初和尚。初問：『父母未生前，那個是你本來面目？』師即從東過西叉手而立。初曰：『未在更道。』師曰：『兩眼相對，有甚相瞞？』初大悅。復至東普無際和尚處，舉似做工夫。際追問不遜。于宣德二年（1427）出峽參
【English Translation】 English version Ensi Temple in Chuan.
Xuefeng Rui, a Chan Master of Xichan in Chongqing Prefecture.
Tianqi participated. The Master asked, 'It is only after a while that one realizes there is nothing extraordinary.' He replied, 'The stubborn ice at the bottom of the ravine swallows the universe, and the bright moon in the nature-lake is encased in the sky with coldness.' The Master shouted loudly, 'Do you still have the mind of disliking the ordinary and loving the sacred, and the view of sweeping away delusion to seek truth?' Qi said, 'Yes.' The Master said, 'If you dislike the ordinary and love the sacred, you sever the roots of goodness of Prajna (wisdom); if you sweep away delusion to seek truth, you cut off the lifeblood of all Buddhas.' With a thunderous voice, he shouted again, 'Who is truth? Who is delusion? Who is the ordinary? Who is the sacred?' Qi suddenly became enlightened in his heart.
Successor of Chunzhuo Cai of Shaoshi.
Chan Master Liang of Yidu.
He asked a monk, 'Where do you come from?' The monk said, 'From the east, west, north, and south.' The Master struck him, saying, 'A homeless, wandering ghost.' The monk said, 'A blind stick should not strike randomly.' The Master said, 'The blind stick is fortunate to have a blind man to eat it.' The monk said, 'Blind, blind.' The Master said, 'Even if you are blind in all eighty-four thousand pores, it is still not enough.'
Jinjiang Zen Lamp, Volume 8 卍 New Continued Collection, Volume 85, No. 1590, Jinjiang Zen Lamp
Jinjiang Zen Lamp, Volume 9
Compiled by Zhangxue Tongzui of Zhaojue
Revised by Shaoxing Huan'an (1131-1162) Hu Shengyou
The 28th Generation under Dajian
Daming Chan's Dharma Successor
Chan Master Yongci of Dongming Haizhou in Huzhou
A son of the Yu family in Chengdu. Born in Hongwu Jiaxu (1394). In his childhood, he was happy to see monks and heard that the matter of life and death was great, so he made a vow to abandon the secular life. He went to Dasui and was tonsured by Chan Master Duzhao Yue. After living there for eight years, he began to travel. He first visited Abbot Taichu. Taichu asked, 'Before your parents gave birth to you, what was your original face?' The Master immediately crossed his hands and stood from east to west. Taichu said, 'Not yet, say more.' The Master said, 'With eyes facing each other, what is there to hide?' Taichu was very pleased. He then went to Abbot Wuji of Dongpu and told him about his practice. Ji questioned him relentlessly. In the second year of Xuande (1427), he left the gorge to participate.
靈谷雪峰和尚。深契。請師充首座。造武林受具。詣古道山。參見東明老和尚。一見相契。問曰。無相福田衣。甚麼人得披。明下座摑一掌。師曰。四大本空。五蘊非有。和上作么生。明又一掌。師曰。一掌不作一掌用。速道。明又一掌。師神色不變。曰老和尚名不虛播。復展具三拜。明曰。我居古道山三十載。今日只見得者僧。留住數日。欲付袈裟。師曰。某不為衣來。自此聲譽叢席。至天界隱居。于正統二年。太監袁誠。欽師道德。備供請禮部劄住持翼善禪寺。開山說法。衲子云集。復于正統五年六月二十八日。東明示寂。遺囑白庵住持曰。吾有衣法二物。送至金陵東山海舟和尚。囑曰。字付慈海舟。訪我我無酬。明年之明日。西風笑點頭。至來年期日示寂。白庵長老不違遺囑。請首座法廣。于景泰二年八月二十三日。持衣赍至東山。師升座祝香而受。嗣法門人寶峰瑄等。所作頌古歌偈。行於世。七十四載為僧。中間多少誵訛。一見東明消殞。以拂子打○曰。釋迦至我六十二世。有不可數老和尚。又打○曰。多向者里安身。咄。投筆而逝。塔于東明山左(同時常熟縣普慈者誤為永慈矣)。
唐安湛淵奫禪師
上堂。楚山大似逆鱗徑尺。不可觸犯。唐安偏向毒蛇頭上抓。會他絕響無音還有說。直至而今
【現代漢語翻譯】 現代漢語譯本：靈谷雪峰和尚，對禪理有深刻的領悟。東明老和尚請他擔任首座。他前往武林受具足戒，之後又到古道山參拜東明老和尚。兩人一見如故，非常投契。雪峰和尚問道：『無相福田衣（象徵佛法的袈裟），是什麼樣的人才能披上？』東明老和尚直接從座位上下來，打了他一掌。雪峰和尚說：『四大（地、水、火、風）本性是空，五蘊（色、受、想、行、識）並非真實存在。和尚您這一掌又是怎麼回事？』東明老和尚又打了他一掌。雪峰和尚說：『這一掌我不當做一掌來用，快說（你打我的用意）。』東明老和尚又打了他一掌。雪峰和尚神色不變，說：『老和尚的名聲果然名不虛傳。』於是展開僧袍，向東明老和尚行了三拜之禮。東明老和尚說：『我居住在古道山三十年，今天才見到你這樣的僧人。』想留他住下，並想把袈裟傳給他。雪峰和尚說：『我不是爲了袈裟而來。』從此以後，雪峰和尚的聲譽傳遍了各個寺院。後來他到天界寺隱居。明朝正統二年（1437年），太監袁誠非常欽佩雪峰和尚的道德，準備了豐厚的供養，並請禮部下文，請他住持翼善禪寺，開山說法，前來聽法的僧人非常多。明朝正統五年（1440年）六月二十八日，東明老和尚圓寂，遺囑白庵住持說：『我有袈裟和佛法兩樣東西，送到金陵東山海舟和尚那裡。』並囑咐說：『寫信給慈海舟，尋訪我，我無以回報。明年之明日，西風笑點頭。』到了第二年約定的日期，東明老和尚圓寂。白庵長老沒有違背遺囑，請首座法廣在景泰二年（1451年）八月二十三日，帶著袈裟來到東山。雪峰和尚升座，焚香接受了袈裟。他的嗣法門人寶峰瑄等人所作的頌古歌偈，流傳於世。雪峰和尚七十四年為僧，中間經歷過多少錯誤和訛傳，自從見了東明老和尚之後，一切都消散了。他用拂子打了一下，說：『從釋迦牟尼佛到我，已經是第六十二世了，有數不清的老和尚。』又打了一下，說：『多在這裡安身立命。』說完，扔掉筆去世了。他的塔建在東明山的左邊（同時常熟縣的普慈寺被誤寫成了永慈寺）。 唐安湛淵奫禪師 上堂說法。楚山就像是逆生的鱗片，只有一尺見方，不可觸碰。唐安禪師偏偏要在毒蛇的頭上抓撓。領會了他絕響無音的禪理，還有什麼可說的呢？直到如今。
【English Translation】 English version: Monk Xuefeng of Linggu had a deep understanding of Chan Buddhism. The elderly monk Dongming invited him to be the head seat. He went to Wulin to receive the full precepts, and then went to Gudao Mountain to visit the elderly monk Dongming. They immediately resonated with each other. Monk Xuefeng asked: 'The robe of the formless field of merit (referring to the kasaya symbolizing the Dharma), what kind of person can wear it?' The elderly monk Dongming immediately came down from his seat and slapped him. Monk Xuefeng said: 'The four elements (earth, water, fire, and wind) are inherently empty, and the five aggregates (form, sensation, perception, volition, and consciousness) are not truly existent. What is the meaning of your slap, venerable monk?' The elderly monk Dongming slapped him again. Monk Xuefeng said: 'I will not treat this slap as just a slap; quickly explain (the intention behind your slap).' The elderly monk Dongming slapped him again. Monk Xuefeng's expression remained unchanged, and he said: 'The venerable monk's reputation is indeed well-deserved.' Then he unfolded his monastic robe and bowed three times to the elderly monk Dongming. The elderly monk Dongming said: 'I have lived on Gudao Mountain for thirty years, and today I have finally met a monk like you.' He wanted to keep him there and pass on his kasaya to him. Monk Xuefeng said: 'I did not come for the kasaya.' From then on, Monk Xuefeng's reputation spread throughout the monasteries. Later, he went to Tianjie Temple to live in seclusion. In the second year of the Zhengtong reign of the Ming Dynasty (1437), the eunuch Yuan Cheng greatly admired Monk Xuefeng's virtue, prepared generous offerings, and requested the Ministry of Rites to issue an order inviting him to preside over Yishan Chan Temple, open the mountain to preach the Dharma, and many monks came to listen. On the twenty-eighth day of the sixth month of the fifth year of the Zhengtong reign of the Ming Dynasty (1440), the elderly monk Dongming passed away, leaving a will to the abbot Baian, saying: 'I have two things, the kasaya and the Dharma, send them to Monk Cihai Zhou of Dongshan in Jinling.' He also instructed: 'Write to Cihai Zhou, seek me, I have nothing to repay. Tomorrow of next year, the west wind will smile and nod.' On the appointed date of the following year, the elderly monk Dongming passed away. Abbot Baian did not disobey the will and invited the head seat, Faguang, to bring the kasaya to Dongshan on the twenty-third day of the eighth month of the second year of the Jingtai reign (1451). Monk Xuefeng ascended the seat, burned incense, and accepted the kasaya. The eulogies and verses made by his Dharma-inheriting disciples, such as Baofeng Xuan, circulated in the world. Monk Xuefeng was a monk for seventy-four years, and in the middle, he experienced many mistakes and misrepresentations. Since meeting the elderly monk Dongming, everything has dissipated. He struck with his whisk and said: 'From Shakyamuni Buddha to me, it is already the sixty-second generation, and there are countless elderly monks.' He struck again and said: 'Settle down and establish yourself more here.' After saying this, he threw away his pen and passed away. His pagoda was built to the left of Dongming Mountain (at the same time, Puci Temple in Changshu County was mistakenly written as Yongci Temple). Chan Master Zhanyuan Yun of Tang'an Ascending the hall to preach. Mount Chu is like a scale growing in reverse, only a foot in size, and cannot be touched. Chan Master Tang'an insists on grabbing the head of a venomous snake. Having understood his Chan principle of absolute silence and no sound, what else is there to say? Until now.
拄杖談。眾中有聞得的當者么。若的當。且道他說個甚麼。良久卓拄杖曰。蒼天蒼天。
天成琦法嗣
古渝濟川洪禪師
問楚山曰。蟭螟蟲吸乾滄海。魚龍蝦蟹向何處安身立命。山曰。子之識海若空。魚龍自有變化。師曰。未審蟭螟蟲即今何在。山曰。在汝眉毛下。師曰。水母飛上色究竟天。入摩醯眼裡作舞。因甚不見。山曰。多少人曏者不見處打失鼻孔。師曰。未審如何是摩醯正眼。山喝曰。會么。師曰不會。山曰。面門兩眼渾無事。頂中一點耀乾坤。師曰。蓮湖橋為人直指。因甚明眼人落井。山曰。高山無險路。平地有深坑。師曰。如何是直指的事。山曰。玉闌干上石獅子。紅藕花間白鷺鷥。師曰。謝師答話。山曰。切忌隨語生解。師禮拜。
石經海珠祖意禪師
掩關次。楚山撫關門一下曰。請關中主相見。師斂手鞠躬而立。山曰。日用事作么生。師曰。看取趙州無字。山曰。如何是無字意。師曰。無孔鐵錘當面擲。山曰。趙州意作么生。師曰。只為婆心切。肝膽向人傾。山曰。不涉有無。如何體會。師曰。某甲到者里。則無用心處。山曰。早是用心了也。師作禮。山拈拄杖曰。待出關來。與汝一頓。師曰。某甲即今亦不在關內。山以手拍關門一下曰。者個聻。師一喝。山曰。未
【現代漢語翻譯】 現代漢語譯本 拄著枴杖談論。大眾中有人領悟到其中真意的嗎？如果領悟到了，那麼說說他（拄杖人）說了些什麼？（停頓很久，）拄著枴杖說：『蒼天啊蒼天！』
天成琦法嗣
古渝濟川洪禪師
（洪禪師）問楚山（禪師）說：『蟭螟蟲（一種極小的昆蟲）吸乾了滄海，魚龍蝦蟹到哪裡安身立命呢？』楚山（禪師）說：『如果你的識海空了，魚龍自然會有變化。』（洪）禪師說：『不知蟭螟蟲現在在哪裡？』（楚）山（禪師）說：『就在你的眉毛下。』（洪）禪師說：『水母飛上色究竟天（佛教用語，指色界天的最高層），在摩醯首羅天（佛教用語，即大自在天，為色界頂天的天主）的眼裡跳舞，為什麼看不見？』（楚）山（禪師）說：『多少人在這裡看不見的地方迷失了方向。』（洪）禪師說：『不知什麼是摩醯首羅天的正眼？』（楚）山（禪師）喝道：『會嗎？』（洪）禪師說：『不會。』（楚）山（禪師）說：『面門兩眼本來無事，頂中一點光明照耀乾坤。』（洪）禪師說：『蓮湖橋為人直指（佛教用語，指直接揭示真理），為什麼明眼人還會落井？』（楚）山（禪師）說：『高山沒有危險的路，平地卻有深坑。』（洪）禪師說：『什麼是直指的事？』（楚）山（禪師）說：『玉闌干上的石獅子，紅藕花間的白鷺鷥。』（洪）禪師說：『感謝師父回答。』（楚）山（禪師）說：『切記不要隨語言文字而產生理解。』（洪）禪師禮拜。
石經海珠祖意禪師
（祖意禪師）閉關的時候，楚山（禪師）敲了一下關門說：『請關中的主人相見。』（祖意）禪師拱手鞠躬站立。（楚）山（禪師）說：『日常事務怎麼做？』（祖意）禪師說：『看趙州（禪師）的「無」字。』（楚）山（禪師）說：『什麼是「無」字的含義？』（祖意）禪師說：『無孔的鐵錘當面擲來。』（楚）山（禪師）說：『趙州（禪師）的意圖是什麼？』（祖意）禪師說：『只因爲婆心（佛教用語，指像老婦人一樣慈悲的心）太切，肝膽向人傾訴。』（楚）山（禪師）說：『不涉及有無，如何體會？』（祖意）禪師說：『我到這裡，就沒有用心的地方。』（楚）山（禪師）說：『早已經用心了。』（祖意）禪師作禮。（楚）山（禪師）拿起拄杖說：『等出關來，給你一頓打。』（祖意）禪師說：『我現在也不在關內。』（楚）山（禪師）用手拍了一下關門說：『這個呢？』（祖意）禪師大喝一聲。（楚）山（禪師）說：『未』
【English Translation】 English version Talking with a staff. Is there anyone among you who understands? If you understand, then tell me, what is he (the staff-wielding person) saying? (After a long pause,) he strikes the staff and says, 'Oh, heavens, heavens!'
Successor of Tiancheng Qi
Chan Master Hong of Jichuan in Guyu
Asked Chushan (Chan Master): 'If a gnat (a tiny insect) were to drink the ocean dry, where would the fish, dragons, shrimp, and crabs find a place to settle and live?' Chushan (Chan Master) said: 'If your sea of consciousness is empty, the fish and dragons will naturally transform.' (Hong) Chan Master said: 'I wonder where the gnat is now?' (Chu) Shan (Chan Master) said: 'It's right under your eyebrows.' (Hong) Chan Master said: 'The jellyfish flies up to the Akanistha Heaven (the highest heaven in the Realm of Form), dancing in the eye of Mahesvara (a deity, often considered the lord of the Realm of Desire), why can't it be seen?' (Chu) Shan (Chan Master) said: 'How many people have lost their way in this unseen place?' (Hong) Chan Master said: 'I wonder, what is the true eye of Mahesvara?' (Chu) Shan (Chan Master) shouted: 'Do you understand?' (Hong) Chan Master said: 'I don't understand.' (Chu) Shan (Chan Master) said: 'The two eyes in the face are originally without issue; a point of light in the crown illuminates the universe.' (Hong) Chan Master said: 'The Lotus Lake Bridge directly points (to the truth), why do those with clear eyes still fall into the well?' (Chu) Shan (Chan Master) said: 'High mountains have no dangerous paths, but flat ground has deep pits.' (Hong) Chan Master said: 'What is the matter of direct pointing?' (Chu) Shan (Chan Master) said: 'The stone lion on the jade balustrade, the white heron among the red lotus flowers.' (Hong) Chan Master said: 'Thank you, Master, for your answer.' (Chu) Shan (Chan Master) said: 'Be careful not to generate understanding based on words and language.' (Hong) Chan Master bowed.
Chan Master Zuyi of Shijing Haizhu
When (Chan Master Zuyi) was in seclusion, Chushan (Chan Master) knocked on the closed door and said: 'Please, the master inside the gate, come out to meet me.' (Zuyi) Chan Master folded his hands, bowed, and stood still. (Chu) Shan (Chan Master) said: 'How do you handle daily affairs?' (Zuyi) Chan Master said: 'I look at Zhaozhou's (Chan Master) "Mu" (無, meaning "no" or "nothingness").' (Chu) Shan (Chan Master) said: 'What is the meaning of "Mu"?' (Zuyi) Chan Master said: 'A holeless iron hammer is thrown in your face.' (Chu) Shan (Chan Master) said: 'What is Zhaozhou's (Chan Master) intention?' (Zuyi) Chan Master said: 'Only because the grandmotherly heart (a compassionate heart like that of an old woman) is so earnest, the liver and gallbladder are poured out to people.' (Chu) Shan (Chan Master) said: 'Without involving existence or non-existence, how do you realize it?' (Zuyi) Chan Master said: 'When I get here, there is no place to use the mind.' (Chu) Shan (Chan Master) said: 'You have already used the mind.' (Zuyi) Chan Master bowed. (Chu) Shan (Chan Master) picked up his staff and said: 'When you come out of seclusion, I will give you a beating.' (Zuyi) Chan Master said: 'I am not inside the gate even now.' (Chu) Shan (Chan Master) patted the gate with his hand and said: 'What about this?' (Zuyi) Chan Master shouted loudly. (Chu) Shan (Chan Master) said: 'Not yet.'
在更道。師曰。靈機無隔礙。墻壁絕周遮。山卻與一喝。師近前問訊曰。謝師指教。山曰。天時酷暑。善加保愛。
長松大心真源禪師
三池張氏子。參楚山。問從上佛祖言不及處。行不到處。請師直指。山拈拄杖曰。聻。師便喝。山便打。師又喝。山又打。師乃捉住拄杖曰。打甚麼。山與一喝。師作禮。山曰。與甚麼人同途。師曰。野鶴獨翔雲漢表。清蟾孤照宇寰中。山曰。途中忽遇猛虎時。如何迴避。師曰。虎在甚麼處。山便作虎聲。師作怕勢。山曰。恁么。子親見虎來耶。師卻作虎聲。山呵呵大笑。師曰。某甲罪過。山曰。向上還有事也無。師曰。晴宵月曬梅花冷。寒夜霜敲木葉疏。山曰。只此是。別更有。師曰。古木枝頭飛赤烏。山曰。父母未生前。試道一句看。師曰道不得。山曰。因甚道不得。師曰。他沒口。山曰。又道沒口。師曰。謝師答話。山曰。末後一句始到牢關。把斷要津不通凡聖。子作么生領會。師曰。泥牛走入海。吞卻老龍珠。山曰。未在。師進前叉手默然而立。山曰。如是如是。
嵩潘大悲寺崇善一天智中國師
彭縣人。生有異相。年十二。即禮月光為師。後代惠心住松潘。時番夷叛復不常。師居邊撫化。番夷莫不投伏。天順間。累封國師。楚山過訪。師呈悟䌛。
【現代漢語翻譯】 現代漢語譯本： 在更道（地名）。楚山禪師說：『靈妙的機用沒有絲毫阻礙，即使是墻壁也無法完全遮蔽。』山於是大喝一聲。禪師走上前去問訊說：『感謝老師指教。』楚山禪師說：『現在天氣炎熱，要好好保重身體。』
長松大心真源禪師
三池張氏之子。參拜楚山禪師。問：『從上以來佛祖言語所不能及之處，修行所不能到達之處，請老師直接指點。』楚山禪師拿起拄杖說：『聻（表示疑問或反問的語氣詞）？』禪師便喝一聲。楚山禪師便打他。禪師又喝一聲，楚山禪師又打他。禪師於是抓住拄杖說：『打什麼？』楚山禪師對他大喝一聲。禪師作揖。楚山禪師說：『你與什麼人同路？』禪師說：『野鶴獨自飛翔在雲霄之外，清冷的月亮獨自照耀著整個宇宙。』楚山禪師說：『途中忽然遇到猛虎時，如何迴避？』禪師說：『老虎在什麼地方？』便學老虎叫的聲音。楚山禪師裝出害怕的樣子。楚山禪師說：『這麼說，你親眼見過老虎來嗎？』禪師又學老虎叫的聲音。楚山禪師呵呵大笑。禪師說：『我犯了過錯。』楚山禪師說：『向上還有更高深的事理嗎？』禪師說：『晴朗的夜晚月光照著梅花，更顯清冷；寒冷的夜晚霜打在樹葉上，聲音稀疏。』楚山禪師說：『僅僅是這樣嗎？還有別的嗎？』禪師說：『古老的樹枝頭飛著赤色的烏鴉。』楚山禪師說：『父母未生你之前，試著說一句看。』禪師說：『說不出來。』楚山禪師說：『為什麼說不出來？』禪師說：『他沒有口。』楚山禪師說：『又說沒有口。』禪師說：『感謝老師回答。』楚山禪師說：『最後一句話才到達牢固的關隘，把守住重要的關口，不讓凡人和聖人通過。你打算怎麼領會？』禪師說：『泥做的牛走入大海，吞掉了老龍的寶珠。』楚山禪師說：『還不到那個境界。』禪師走上前去，叉手默默地站立。楚山禪師說：『如是，如是。』
嵩潘大悲寺崇善一天智中國師
彭縣人。出生時有奇異的相貌。十二歲時，就拜月光為師。後來代替惠心住在松潘。當時番夷（古代對西部少數民族的稱呼）叛亂反覆無常。禪師居住在邊境安撫教化，番夷沒有不投降歸順的。天順年間（1457-1464），多次被封為國師。楚山禪師前去拜訪，禪師呈上自己的悟道之作。
【English Translation】 English version: At Gengdao (place name). Chan Master Chushan said, 'The spiritual mechanism has no obstruction; even walls cannot completely block it.' Then, Shan gave a shout. The Chan master stepped forward to inquire, saying, 'Thank you, teacher, for your guidance.' Chushan Chan Master said, 'The weather is very hot now; take good care of yourself.'
Chan Master Changsong Daxin Zhenyuan
The son of the Zhang family of Sanchi. He visited Chan Master Chushan and asked, 'Where the words of the Buddhas and Patriarchs of the past cannot reach, where practice cannot arrive, please, teacher, point directly.' Chushan Chan Master picked up his staff and said, '聻 (nǐ, an interrogative or rhetorical particle)?' The Chan master then gave a shout. Chushan Chan Master then struck him. The Chan master shouted again, and Chushan Chan Master struck him again. The Chan master then grabbed the staff and said, 'What are you hitting?' Chushan Chan Master gave him a shout. The Chan master made a bow. Chushan Chan Master said, 'Who are you traveling with?' The Chan master said, 'A wild crane flies alone beyond the clouds, a clear moon shines alone in the universe.' Chushan Chan Master said, 'If you suddenly encounter a fierce tiger on the road, how would you avoid it?' The Chan master said, 'Where is the tiger?' and then made the sound of a tiger. Chushan Chan Master feigned fear. Chushan Chan Master said, 'So, you have personally seen a tiger come?' The Chan master made the sound of a tiger again. Chushan Chan Master laughed heartily. The Chan master said, 'I have committed a fault.' Chushan Chan Master said, 'Is there anything more profound beyond this?' The Chan master said, 'On a clear night, the moonlight shines on the plum blossoms, making them appear even colder; on a cold night, the frost knocks on the tree leaves, the sound sparse.' Chushan Chan Master said, 'Is that all? Is there anything else?' The Chan master said, 'On the branches of an old tree flies a red crow.' Chushan Chan Master said, 'Before your parents gave birth to you, try to say a word.' The Chan master said, 'I cannot say it.' Chushan Chan Master said, 'Why can't you say it?' The Chan master said, 'It has no mouth.' Chushan Chan Master said, 'You say it has no mouth again.' The Chan master said, 'Thank you, teacher, for your answer.' Chushan Chan Master said, 'Only the last sentence reaches the secure pass, guarding the important gateway, not allowing ordinary people and sages to pass. How do you intend to understand this?' The Chan master said, 'A mud ox enters the sea, swallowing the old dragon's pearl.' Chushan Chan Master said, 'Not yet at that state.' The Chan master stepped forward, folded his hands, and stood silently. Chushan Chan Master said, 'Thus it is, thus it is.'
National Preceptor Chongshan Yitian Zhi of Dabei Temple in Songpan
A person from Peng County. He was born with extraordinary features. At the age of twelve, he took Moonlight as his teacher. Later, he replaced Huixin and resided in Songpan. At that time, the Fan Yi (ancient term for ethnic minorities in the west) rebellions were frequent and unpredictable. The Chan master resided on the border, pacifying and teaching, and the Fan Yi all surrendered and submitted. During the Tianshun period (1457-1464), he was repeatedly conferred the title of National Preceptor. Chan Master Chushan visited him, and the Chan master presented his work of enlightenment.
山曰。如何是無字意。師曰。出匣吹毛劍。寒光射鬥牛。山曰。趙州因甚道無。師曰。波斯嚼冰雪。不覺齒牙寒。山曰。拈過有無。如何湊泊。師曰。夜深誰把手。同共禦街游。山曰。向上還有奇特事也無。師曰。秋夜家家月。春來處處花。一雙明白眼。何處撒塵沙。山曰。善哉。
石經豁堂祖𥙿禪師
成都巨氏子。從楚山學出世法。山閱般若經。師詣前問曰。師所閱者。乃文字般若爾。只如離了文字。未審如何是真般若。山乃舉起經曰。會么。師曰不會。山曰。喚作文字得么。師曰。不喚作文字得么。山曰。般若真空。固非文字。且亦不離文字。何以故。蓋文字性空。與夫般若之體。則無二也。師曰。此不二空中。還著得此般若文字之名言乎。山曰。不二空中。本絕名言。亦無真偽。先佛世尊。假名言說。所謂不壞名言。成就般若智。不捨一法。證滿分菩提。此文殊之境界。非二乘之見也。師曰。恁么則名相性離。說亦無說耶。山曰。只此無相無名。無得無說。即真般若也。師卻拈起經曰。且道者個又是甚麼。山與一喝曰。你道是甚麼。師亦喝。山乃奪過經復舉起曰。百千三昧無量妙義。皆從此一卷經流出。子還知此經出處么。師彈指一下。
三池月光常慧禪師
簡州李氏子。謁楚山。山
【現代漢語翻譯】 現代漢語譯本： 山問道：『什麼是『無』字的真意？』 禪師回答：『寶劍出鞘，吹毛斷髮，寒光直射斗宿和牛宿。』（斗宿和牛宿都是星宿名） 山又問：『趙州禪師為什麼說『無』呢？』 禪師回答：『波斯人嚼著冰雪，卻不覺得牙齒寒冷。』 山又問：『撇開有和無，如何才能契合真理？』 禪師回答：『夜深人靜，誰與你攜手，一同在御街上游玩？』 山又問：『除此之外，還有更奇特的事情嗎？』 禪師回答：『秋夜家家戶戶沐浴在月光下，春天處處盛開鮮花。擁有一雙明亮的眼睛，又何必到處撒播塵沙呢？』 山讚歎道：『說得好啊！』
石經豁堂祖𥙿禪師
禪師是成都巨氏之子，跟隨楚山禪師學習佛法。楚山禪師在閱讀《般若經》（佛教經典，意為智慧）時，禪師上前問道：『師父您所閱讀的，只是文字上的般若罷了。如果離開了文字，不知什麼是真正的般若？』 楚山禪師於是舉起經書問道：『明白嗎？』 禪師回答：『不明白。』 楚山禪師問道：『可以稱它為文字嗎？』 禪師回答：『不可以稱它為文字嗎？』 楚山禪師說：『般若的真空（佛教術語，指空性）本質，固然不是文字，但也不能脫離文字。為什麼呢？因為文字的自性本空，與般若的本體並無二致。』 禪師問道：『在這不二的空性中，還可以安立這般若文字的名言嗎？』 楚山禪師說：『不二的空性中，本來就沒有任何名言，也沒有真假之分。過去的佛和世尊，只是假借名言來說法，所以說不破壞名言，就能成就般若智慧；不捨棄任何一法，就能證得圓滿的菩提（佛教術語，指覺悟）。這是文殊菩薩（佛教菩薩名）的境界，不是二乘（佛教術語，指聲聞乘和緣覺乘）所能理解的。』 禪師問道：『這樣說來，名相的自性是空離的，說與不說又有什麼區別呢？』 楚山禪師說：『就這無相無名，無所得無所說，就是真正的般若。』 禪師又拿起經書問道：『那麼，這個又是什麼呢？』 楚山禪師大喝一聲問道：『你說是什麼？』 禪師也大喝一聲。 楚山禪師於是奪過經書，又舉起來說：『百千三昧（佛教術語，指禪定），無量妙義，都從這一卷經書中流出。你知道這經書的出處嗎？』 禪師彈了一下手指。
三池月光常慧禪師
禪師是簡州李氏之子，拜見楚山禪師。
【English Translation】 English version: Shan asked, 'What is the meaning of the word 'Wu' (無, meaning 'no' or 'nothing')?' The master replied, 'The sword is drawn from its sheath, blowing hair to cut it, its cold light shoots towards the Dipper and the Ox constellations.' (Dipper and Ox are names of constellations) Shan asked, 'Why did Zen Master Zhaozhou say 'Wu'?' The master replied, 'A Persian chews ice and snow, yet doesn't feel the coldness in his teeth.' Shan asked, 'Setting aside 'being' and 'non-being', how can one align with the truth?' The master replied, 'In the deep of night, who holds your hand, strolling together on the imperial street?' Shan asked, 'Besides this, is there anything more extraordinary?' The master replied, 'Autumn nights, every household bathed in moonlight; spring arrives, flowers bloom everywhere. With a pair of clear eyes, why scatter dust and sand everywhere?' Shan praised, 'Well said!'
Zen Master Huotang Zuju of Shijing
The master was a son of the Ju family of Chengdu, and followed Zen Master Chushan to study the Dharma. When Chushan was reading the Prajna Sutra (Buddhist scriptures, meaning wisdom), the master stepped forward and asked, 'What you are reading, Master, is merely textual Prajna. If one departs from the text, I wonder what is true Prajna?' Chushan then raised the scripture and asked, 'Do you understand?' The master replied, 'I do not understand.' Chushan asked, 'Can it be called text?' The master replied, 'Can it not be called text?' Chushan said, 'The vacuum (Buddhist term, referring to emptiness) essence of Prajna is certainly not text, but it cannot be separated from text either. Why? Because the self-nature of text is inherently empty, and there is no difference between it and the essence of Prajna.' The master asked, 'In this non-dual emptiness, can the name and words of this Prajna text still be established?' Chushan said, 'In non-dual emptiness, there are originally no names or words, nor is there any distinction between truth and falsehood. The Buddhas and World Honored Ones of the past only used names and words to teach the Dharma, so it is said that without destroying names and words, one can achieve Prajna wisdom; without abandoning a single Dharma, one can attain complete Bodhi (Buddhist term, referring to enlightenment). This is the realm of Manjushri (name of a Buddhist Bodhisattva), not the view of the Two Vehicles (Buddhist term, referring to the Hearer Vehicle and the Solitary Realizer Vehicle).' The master asked, 'In that case, the self-nature of names and forms is empty and detached, so what is the difference between speaking and not speaking?' Chushan said, 'Just this without form, without name, without attainment, without speaking, is true Prajna.' The master then picked up the scripture and asked, 'Then, what is this?' Chushan shouted and asked, 'What do you say it is?' The master also shouted. Chushan then snatched the scripture, raised it again, and said, 'Hundreds of thousands of Samadhis (Buddhist term, referring to meditation), immeasurable wonderful meanings, all flow from this one scripture. Do you know the origin of this scripture?' The master snapped his fingers.
Zen Master Changhui of Sanchi Moonlight
The master was a son of the Li family of Jianzhou, and paid respects to Chushan.
曰。子一向在甚麼處住。師曰。某甲性空無我故。不住有相。不住無相。山曰。有無俱遣時如何。師曰。不離當處。即是覺性妙場。山曰。當處即不問。除卻語言動靜。又作么生。師曰。和尚雖是把斷要津。截斷舌頭。怎奈全身顯露。山曰。莫亂道。師曰。當人不讓。豈敢私意摶量。山曰。子二六時中。莫不空度耶。師曰。曾做無字工夫。山曰。如何是無字。師曰。適來上山恁么發睏。山曰。意旨如何。師曰。風吹秋月冷。雪壓老梅寒。師頌曰。無無無處亦非無。雲散長空月正孤。亙古亙今渾不昧。要將名列祖師圖。
天成古音韶禪師
掩關次。楚山以拄杖扣門三下曰。關主在么。師曰。他不曾有出入。誰云在不在。即開門觸禮一拜。山曰。此猶是奴兒婢子之事。請關中主相見。師乃叉手默然。山曰。此則沉寂默去也。師曰。適來問甚麼。山曰。問汝關中主。師曰。喚作寂默得么。遂呈偈曰。只此寂默非寂默。非寂默中非亦絕。渠儂面目已呈師。動靜何曾有區別。
西禪瑞法嗣
寶文洪印禪師
棠城張氏子。禮楚山。值定王薨世三週除禫。請山升座。師出問。雷音動地。選佛場開。一會靈山儼然未散。未審皇恩佛恩如何補報。山曰。蕩蕩堯風清六合。明明佛日照三千。師曰。祝讚已聞
【現代漢語翻譯】 現代漢語譯本 問：你一直住在什麼地方？ 師父答：我因為體悟到自性本空，沒有『我』（Anatta，梵文：anātman，佛教術語，指沒有不變的、獨立的「我」），所以不住著于有相（具有具體形態的事物），也不住著于無相（沒有具體形態的事物）。 山問：有和無都拋棄的時候，會怎麼樣？ 師父答：不離開當下之處，就是覺悟自性的奇妙場所。 山問：當下之處暫且不問，除去語言的表達和動靜的變化，又該如何呢？ 師父答：和尚你雖然把守著重要的關口，截斷了言語的表達，但無奈全身的覺性都顯露出來了。 山問：不要胡說八道。 師父答：修行之人不退讓，怎敢用自己的私意去揣測衡量？ 山問：你一天二十四小時，莫非都是空度嗎？ 師父答：我曾經做過『無字』的功夫。 山問：什麼是『無字』？ 師父答：剛才上山的時候，你不是那麼睏倦嗎？ 山問：這其中的意旨是什麼？ 師父答：風吹動秋天的月亮，感到寒冷；雪壓在老梅樹上，也感到寒冷。 師父作頌說：無，無，沒有一個地方不是無，但也不是真的沒有。雲彩消散，長空晴朗，月亮顯得更加孤單。從亙古到如今，一切都清清楚楚，沒有絲毫的迷惑。想要將自己的名字列在祖師的行列之中。
天成古音韶禪師
韶禪師閉關的時候，楚山禪師用拄杖敲門三下，問道：關主在嗎？ 韶禪師答：他從來沒有出入，誰說他在或不在呢？ 楚山禪師隨即開門，向韶禪師行觸禮一拜。楚山禪師說：這仍然是奴僕做的事情，請關中的主人相見。 韶禪師於是叉手默然不語。楚山禪師說：這便是沉寂無聲了嗎？ 韶禪師問：剛才問什麼？ 楚山禪師說：問你的關中主人。 韶禪師說：可以稱作寂默嗎？ 於是呈上偈語說：這寂默並非真正的寂默，在非寂默之中，連『非』的概念也斷絕了。你的面目我已經呈給師父，動和靜又有什麼區別呢？
西禪瑞法嗣
寶文洪印禪師
禪師是棠城張家的兒子，拜見楚山禪師。正值定王去世三週年，除喪服。請楚山禪師升座說法。禪師出列提問：雷音震動大地，選佛的場所開啟。這一場靈山法會彷彿還沒有散去。不知皇恩和佛恩該如何報答？ 楚山禪師說：浩蕩的堯帝之風凈化了整個天下，光明的佛日照耀著三千世界。 禪師說：祝讚之詞已經聽聞。
【English Translation】 English version Asked: Where have you been living all along? The Master replied: Because I realize that my nature is empty and there is no 'self' (Anatta, Sanskrit: anātman, a Buddhist term referring to the absence of a permanent, independent 'self'), I do not dwell on forms (things with concrete shapes), nor do I dwell on formlessness (things without concrete shapes). The mountain asked: What happens when both existence and non-existence are discarded? The Master replied: Not leaving the present moment is the wonderful place of awakened nature. The mountain asked: The present moment is not in question. Apart from the expression of language and the changes of movement and stillness, what else is there? The Master replied: Although you, venerable monk, are guarding the important pass and cutting off the expression of words, the awakened nature of your whole body is revealed. The mountain said: Don't talk nonsense. The Master replied: A practitioner does not yield; how dare I presume to speculate and measure with my own private thoughts? The mountain asked: Do you spend all twenty-four hours of the day in vain? The Master replied: I have practiced the 'wordless' practice. The mountain asked: What is 'wordless'? The Master replied: Weren't you so sleepy when you came up the mountain just now? The mountain asked: What is the meaning of this? The Master replied: The wind blows on the autumn moon, feeling cold; the snow presses on the old plum tree, also feeling cold. The Master composed a verse, saying: No, no, there is no place that is not no, but it is not really no. The clouds dissipate, the long sky is clear, and the moon appears even more solitary. From ancient times to the present, everything is clear and without any confusion. I want to have my name listed among the patriarchs.
Zen Master Gu Yin Shao of Tiancheng
When Zen Master Shao was in seclusion, Zen Master Chushan knocked on the door three times with his staff and asked: Is the gatekeeper in? Zen Master Shao replied: He has never gone in or out; who says he is in or not? Zen Master Chushan then opened the door and bowed to Zen Master Shao in a touching manner. Zen Master Chushan said: This is still the work of servants; please let the master of the gate meet me. Zen Master Shao then folded his hands and remained silent. Zen Master Chushan said: Is this silence? Zen Master Shao asked: What did you ask just now? Zen Master Chushan said: I asked about the master of your gate. Zen Master Shao said: Can it be called silence? Then he presented a verse, saying: This silence is not true silence; in non-silence, even the concept of 'non' is cut off. I have already presented your face to the master; what difference is there between movement and stillness?
Successor of Ruifa of Xichan
Zen Master Hongyin of Baowen
The Zen Master was the son of the Zhang family of Tangcheng, and he paid homage to Zen Master Chushan. It was the third anniversary of the death of King Ding (定王) (historical figure), when mourning clothes were removed. He invited Zen Master Chushan to ascend the seat and preach. The Zen Master came forward and asked: The thunderous sound shakes the earth, and the field for selecting Buddhas is opened. This gathering on Mount Ling (靈山) (another name for Vulture Peak, where Buddha gave many sermons) seems not to have dispersed. I wonder how to repay the grace of the emperor and the grace of the Buddha? Zen Master Chushan said: The vast wind of Emperor Yao (堯) (legendary sage king) purifies the entire world, and the bright sun of the Buddha illuminates the three thousand worlds. The Zen Master said: The words of praise have been heard.
師的旨。拈花微笑意如何。山曰。機前有語難容舌。獨許頭陀一笑傳。師曰。玉梅破雪。紅葉凋霜。適官家除禫之辰。乃鶴駕仙遊之日。未審定王主人金容。即今何在。山豎拂曰。已成等正覺。放大光明。與三世如來共轉法輪。汝還見么。師曰。與么則遍界絕遮藏也。山曰。要且有眼覷不見。師曰。只者睹不見處。不隔纖毫。山曰。未是妙。師曰。未審如何是妙。山曰。二邊俱抹過。始見劫前人。師曰。蒙師點出金剛眼。死去生來更不疑。師曰。卻阇黎道著。
八峰聞法嗣
昭覺無礙通禪師
謁八峰。峰誨以有句無句話。參究旬日有省。住后雲水四至。上堂。魯祖當年面壁。秘魔終日擎杈。臨機不解通變。驢年未許到家。
大鑒下第二十九世
古溪澄法嗣
成都西宗祐禪師
上堂。橫按拄杖曰。父母未生前。也只明者個。父母既生后。也只明者個。豎拄杖云。大眾看看。者個是甚麼熱碗鳴聲。遂擲下歸方丈。
了禪能法嗣
成都昭覺寶藏通禪師
示眾。舉月圓缺因緣。頌曰。圓缺持來問作家。秋光醉得眼瞇𥉵。白蘋江上紅波涌。錯認蘆花作雪花。
大鑒下第三十世
天目進法嗣
齊安白雲寶明鑑禪師
蜀人。參壽堂天目進禪
師得法。出峽遍游湘湖。正德間。卓錫黃岡白雲山有年。僧問。如何是學人自己。師曰。有佛處不得住。無佛處急走過。曰學人不會。師曰。一個巴掌。五個指頭。問如何是白雲山中人。師曰。納結三條篾。縱橫一字關。
大鑒下第三十一世
石門海法嗣
隨州七尖峰大休宗隆禪師
益都賈氏子。依郡之石佛剃髮。寓成都北寺為典座。出街挑水。忽地忘行。頭撞壅壁有省。作偈曰。大地山河體性空。那分南北與西東。偶然撞著無私句。萬水千山總一同。就河南乾明寺無盡室中盤桓。鍼芥相投。印以偈曰。道高不假修。德重事理周。一枝正法眼。付與隆大休。住后。架瓜次。僧問。如何是西來意。師指茄曰。王瓜茄子。僧不契下山。別參一尊宿。宿曰。你從何處來。僧曰。尖峰來。曰大休有何言句。僧舉前話。尊宿合掌曰。真大慈悲。嘉靖二十一年十一月八日。集眾書偈曰。三際握來為拄杖。十方原是舊袈裟。泥牛石虎知訊息。踏破虛空便到家。置筆端坐而逝。
大鑒下第三十二世
不二際法嗣
達州白馬寺儀峰方彖禪師
本州羅氏子。參金佛山云庵。令看如何是鬼神覷不破之機。三年有省。出峽遍謁知識。結茅雙溪。一日午炊。聞甑中作聲。忽大悟。頌曰。三玄三
【現代漢語翻譯】 現代漢語譯本 師（禪師）得到了（石門海禪師的）法。離開四川后遍遊湖南湖北一帶。明朝正德年間（1506-1521年），在黃岡白雲山住了很多年。有僧人問：『什麼是學人（指學佛之人）的自己？』師（儀峰方彖禪師）說：『有佛的地方不能停留，沒有佛的地方趕緊走過。』僧人說：『學人不會。』師（儀峰方彖禪師）說：『一個巴掌，五個指頭。』問：『如何是白雲山中的人？』師（儀峰方彖禪師）說：『用三條竹篾編織成網，縱橫交錯形成一個「關」字。』
大鑒禪師門下第三十一世
石門海禪師的法嗣
隨州七尖峰大休宗隆禪師
是益都賈氏之子。在郡里的石佛寺剃度出家。住在成都北寺擔任典座（負責寺院雜務的僧人）。一次出門挑水，忽然忘記行走，頭撞到墻壁上有所領悟。作偈說：『大地山河體性空，那分南北與西東。偶然撞著無私句，萬水千山總一同。』之後在河南乾明寺無盡室中盤桓，（與無盡禪師）意氣相投。無盡禪師用偈印證他：『道高不假修，德重事理周。一枝正法眼，付與隆大休。』（大休宗隆禪師）住持寺院后，一次在瓜架下，有僧人問：『如何是西來意（禪宗的宗旨）？』師（大休宗隆禪師）指著茄子說：『王瓜茄子。』僧人不明白，下山後去參拜另一位尊宿（有德行的僧人）。尊宿問：『你從哪裡來？』僧人說：『從尖峰來。』尊宿問：『大休禪師有什麼言語？』僧人舉了之前的話。尊宿合掌說：『真大慈悲。』明朝嘉靖二十一年（1542年）十一月八日，召集眾人寫偈說：『三際握來為拄杖，十方原是舊袈裟。泥牛石虎知訊息，踏破虛空便到家。』放下筆端坐而逝。
大鑒禪師門下第三十二世
不二際禪師的法嗣
達州白馬寺儀峰方彖禪師
是本州羅氏之子。參拜金佛山云庵禪師，云庵禪師讓他參看『如何是鬼神也看不破的玄機』。三年後有所領悟。離開四川后遍訪名師，在雙溪結茅居住。一天中午做飯，聽到甑（古代蒸飯的器具）中發出聲音，忽然大悟。作頌說：『三玄三』
【English Translation】 English version The master (Zen Master) obtained the Dharma. After leaving Sichuan, he traveled extensively in the Hunan and Hubei areas. During the Zhengde period of the Ming Dynasty (1506-1521), he stayed at Baiyun Mountain in Huanggang for many years. A monk asked: 'What is the self of a learner (referring to a Buddhist practitioner)?' The master (Yifeng Fang Tuan Zen Master) said: 'One should not dwell where there is Buddha, and quickly pass by where there is no Buddha.' The monk said: 'The learner does not understand.' The master (Yifeng Fang Tuan Zen Master) said: 'One palm, five fingers.' Asked: 'What is a person in Baiyun Mountain?' The master (Yifeng Fang Tuan Zen Master) said: 'Weave a net with three bamboo strips, forming a 'gate' character crisscrossing.'
31st Generation under Dajian Zen Master
Dharma Successor of Zen Master Shimen Hai
Daxiu Zonglong Zen Master of Qijian Peak, Suizhou
He was the son of the Jia family of Yidu. He was tonsured at the Stone Buddha Temple in the prefecture. He lived in the North Temple of Chengdu as a director (a monk in charge of temple affairs). Once, while going out to fetch water, he suddenly forgot to walk, and bumped his head against a wall, gaining some understanding. He composed a verse saying: 'The body and nature of the great earth, mountains, and rivers are empty; why distinguish between north, south, west, and east? Accidentally encountering a selfless phrase, all the myriad waters and thousands of mountains are the same.' Afterwards, he lingered in the Endless Room of Qianming Temple in Henan, and (with Zen Master Wujin) their spirits resonated. Zen Master Wujin confirmed him with a verse: 'The Dao is high and does not require cultivation, virtue is heavy and matters are thoroughly understood. A branch of the eye of the true Dharma is entrusted to Long Daxiu.' After (Daxiu Zonglong Zen Master) took charge of the temple, once under the melon trellis, a monk asked: 'What is the meaning of the Westward Transmission (the purpose of Zen Buddhism)?' The master (Daxiu Zonglong Zen Master) pointed to the eggplant and said: 'Melon eggplant.' The monk did not understand, and after descending the mountain, he went to pay respects to another venerable monk (a monk with virtue). The venerable monk asked: 'Where do you come from?' The monk said: 'From Qijian Peak.' The venerable monk asked: 'What words did Daxiu Zen Master have?' The monk cited the previous words. The venerable monk put his palms together and said: 'Truly great compassion.' On the eighth day of the eleventh month of the twenty-first year of Jiajing in the Ming Dynasty (1542), he gathered the crowd and wrote a verse saying: 'Grasping the three periods as a staff, the ten directions are originally the old kasaya. The mud ox and stone tiger know the news, and breaking through the void, one arrives home.' He put down his pen, sat upright, and passed away.
32nd Generation under Dajian Zen Master
Dharma Successor of Zen Master Bu'erji
Yifeng Fang Tuan Zen Master of Baima Temple, Dazhou
He was the son of the Luo family of this prefecture. He visited Zen Master Yun'an of Jinfo Mountain, and Zen Master Yun'an asked him to contemplate 'What is the mystery that even ghosts and gods cannot see through?' After three years, he gained some understanding. After leaving Sichuan, he visited famous teachers everywhere, and lived in a thatched hut in Shuangxi. One day at noon while cooking, he heard a sound from the steamer (an ancient tool for steaming rice), and suddenly had a great enlightenment. He composed a eulogy saying: 'Three profound three'
要沒來由。用盡機思無處求。窗前移步灶前去。白雪青峰齊點頭。齊點頭。南嶽天臺共一籌。又曰。二八女子嫁新郎。績麻捻線一如常。稱家豐儉隨時過。懶插堂前者炷香。無幻聞之曰。此人曾作細密工夫來。萬曆壬辰秋。歸達州白馬。僧問。如何是西來意。師曰。兩頭燒火一頭煙。手中常執一鼗鼓。一面書矗字。一面書奔字。凡答話多舉而搖之。示寂。塔于龍神山。
燕京大千佛寺遍融真圓禪師
西蜀營山線氏子。家世業儒。書史過目不忘。宗親曰。振吾族者必此子耶。至壯齡三十有二。一旦天機頓發。功名之心灰冷。遂托峨眉之遊。望然有天下之志。宗親遮留弗止。顧謂曰。大丈夫縱不能建功名于天下。宜悟道于方今。肯能自棄同草木乎。於是至北京。隆慶中。道高魔勝。障難忽生。小人誣罔。有司擬師辟罪。謂眾曰。爾等速𨓏。有患難。吾自當之。不可茍免。刑部獄中。苦逼萬端。師處之晏然。同刑者視之悚然。驚其異操。師曰。無他術也。心存中正。雖處患難。而不知有患難也。未幾太岳張公上章。明師無罪。幸脫者百餘人。宮中陳李二國母。響師道範。愿見未能。命皇親李公送䞋布萬疋。師儼坐室中。若未聞見。非慢也。不以節禮貌當世之人。五臺陸公見訪問曰。如何是文殊智。師曰。不隨心
【現代漢語翻譯】 現代漢語譯本： 要沒來由。用盡心思也無處尋求。窗前走幾步又到灶前去，白雪和青峰都一起點頭。一起點頭，南嶽和天臺山的見解都一樣。又說，二八年華的女子嫁了新郎，紡麻捻線和平常一樣。持家豐儉隨著情況來，懶得在堂前插香。無幻聽了說，這個人曾經做過細緻的功夫。萬曆壬辰年（1592年）秋天，回到達州白馬。僧人問，如何是西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方的來意）？師父說，兩頭燒火一頭冒煙。手中常常拿著一個鼗鼓（搖鼓），一面寫著『矗』字，一面寫著『奔』字。凡是回答問題大多舉起搖動它。之後圓寂，塔建在龍神山。
燕京大千佛寺遍融真圓禪師
西蜀營山線氏的兒子，家世代以儒學為業。讀書史過目不忘。宗族親人說，振興我們家族的一定是這個孩子啊。到了壯年三十二歲，一旦天機頓發，功名利祿之心灰冷。於是借口去峨眉山遊玩，看起來有經略天下的志向。宗族親人阻攔不讓他去，他回頭說，大丈夫即使不能在天下建立功名，也應該在當今領悟大道，怎能自甘墮落和草木一樣呢？於是到了北京。隆慶年間（1567-1572年），道高一尺魔高一丈，障礙災難忽然產生。小人用謊言誣陷，有關部門打算判師父有罪，師父對眾人說，你們趕快離開，有患難，我自然會承擔，不可茍且逃避。在刑部的監獄中，受到各種各樣的逼迫，師父處之泰然。同獄的人看到他都感到害怕，驚歎他異於常人的操守。師父說，沒有什麼其他的辦法，心中存著中正，即使身處患難，也不知道有患難。沒過多久太岳張公上書，說明師父無罪。僥倖脫罪的有百餘人。宮中的陳李二位國母，仰慕師父的道範，想要見他卻未能如願，命令皇親李公送來䞋布萬匹。師父端坐室內，好像沒有聽見看見一樣。不是怠慢，是不以世俗的禮節對待當世的人。五臺山的陸公拜見訪問說，如何是文殊智（Manjusri's wisdom，文殊菩薩的智慧）？師父說，不隨心。
【English Translation】 English version: Without any cause. Exhausting all thoughts, there is nowhere to seek. Taking a few steps in front of the window and then going to the stove, the white snow and green peaks all nod together. Nodding together, Nan Yue (Hengshan Mountain in Hunan Province) and Tiantai (Mountain in Zhejiang Province) share the same view. It is also said, a sixteen-year-old girl marries a new groom, spinning hemp and twisting thread as usual. Managing the household frugally or lavishly as the situation requires, too lazy to insert incense in front of the hall. Wu Huan heard this and said, this person has done meticulous work before. In the autumn of the Ren Chen year of the Wanli era (1592), he returned to Baima in Dazhou. A monk asked, 'What is the meaning of the Bodhidharma's intention in coming from the West?' The master said, 'Both ends are burning fire, and one end is smoke. He often holds a rattle drum in his hand, with the character 'Chu' written on one side and the character 'Ben' written on the other. Whenever he answers questions, he mostly raises and shakes it. He then passed away and his pagoda was built on Dragon Spirit Mountain.
Chan Master Bianrong Zhenyuan of Daqian Buddhist Temple in Yanjing (Beijing)
He was the son of the Xian family of Yingshan in Western Shu (Sichuan), whose family had been engaged in Confucianism for generations. He could remember books and history after reading them once. The relatives of the clan said, 'This child will surely revitalize our clan.' When he reached the age of thirty-two, his heavenly nature suddenly awakened, and his heart for fame and fortune turned cold. So he made an excuse to travel to Mount Emei, appearing to have the ambition to manage the world. The relatives of the clan tried to stop him, but he turned around and said, 'Even if a great man cannot establish fame and merit in the world, he should awaken to the Great Dao in the present age. How can he abandon himself like grass and trees?' So he went to Beijing. During the Longqing era (1567-1572), the Tao was high but the demons were stronger, and obstacles and disasters suddenly arose. A villain slandered him with lies, and the authorities planned to convict the master. The master said to the crowd, 'You must leave quickly. If there is trouble, I will naturally bear it. Do not try to escape by chance.' In the prison of the Ministry of Justice, he was subjected to all kinds of coercion, but the master remained calm. Those in the same prison were frightened when they saw him, amazed at his extraordinary conduct. The master said, 'There is no other way. If you keep uprightness in your heart, even if you are in trouble, you will not know that there is trouble.' Before long, Duke Zhang of Taiyue submitted a memorial, stating that the master was innocent. More than a hundred people were fortunate enough to escape punishment. The two empresses Chen and Li in the palace admired the master's Taoist demeanor and wanted to see him but could not. They ordered the imperial relative Duke Li to send ten thousand bolts of silk. The master sat upright in the room, as if he had not heard or seen anything. It was not negligence, but he did not treat the people of the world with worldly etiquette. Duke Lu of Mount Wutai visited and asked, 'What is Manjusri's wisdom?' The master said, 'Do not follow the mind.'
外境。又問。如何是普賢行。師曰。調理一切心。又問。如何是毗盧法界。師曰。事事無礙。陸聞誨如坐春風。師一日謂門人曰。丁今之時。與吾游華嚴轡宗門者。舍子而誰耶。言訖而逝。壽八十三。
休塵法嗣
灌陽鑒隨和尚
渝州嚴氏子。法嗣燕京休塵和尚。得無礙自在定。隱於西山白雲洞。四十稔不下山。常受蜀藩隆供。開示偈語。不許紀錄。後漢璞密記數則。付剞劂氏。名曰白雲深意。世壽七十二。于崇禎甲申二月圓寂。塔于太安寺之左。
大鑒下第三十三世
鑒隨法嗣
彭州寶池禪師
西鄉縣人。幼工講席。長伏禪宗。后參白雲鑒和尚。言下脫灑。隱西禪二十餘稔。待羽客冠儒巾款秀才著鶴氅。見衲子。以手搔首作鬅鬙狀云。會么。衲子稍遲疑。便亂棒打出。因闖賊犯蜀。師出不遜語。寇怒。師震威一喝。小卒背手加刃焉。通名鐵和尚也。
邛州了凡剛禪師
東普人。幼為掾吏。因科稅不職。落䰂參白雲洞鑑和尚。暗機契合。囑住上方洞居。無何徙邛州白巖。慕雞足勝概。游楚雄。未幾復省白雲。過仁懷縣。酷暑飲水。不移刻而示寂于寅子寺。世壽六十三。夏臘十七。
大鑒下第三十五世
天童悟法嗣
萬峰破山明禪師
【現代漢語翻譯】 現代漢語譯本 外境。又問：『如何是普賢行（Samantabhadra's practice，普賢菩薩的修行）？』 師說：『調理一切心。』 又問：『如何是毗盧法界（Vairocana's Dharmadhatu，毗盧遮那佛的法界）？』 師說：『事事無礙。』 陸聞誨如沐春風。師有一天對門人說：『在如今這個時候，與我一同遊歷華嚴（Avatamsaka，佛教經典）的韁繩和宗門的人，捨棄你們還有誰呢？』 說完就去世了，享年八十三歲。
休塵法嗣
灌陽鑒隨和尚
是渝州嚴氏的兒子，師承燕京的休塵和尚，得到了無礙自在定（unobstructed and free Samadhi，無礙自在三昧）。隱居在西山白雲洞，四十年不下山，常常接受蜀藩的隆重供養。開示的偈語，不許記錄。後來漢璞秘密記錄了幾則，交給工匠刊刻，名為《白雲深意》。世壽七十二歲，于崇禎甲申年（1644年）二月圓寂，塔在太安寺的左邊。
大鑒下第三十三世
鑒隨法嗣
彭州寶池禪師
是西鄉縣人。年幼時擅長講經說法，長大后傾心於禪宗。後來參拜白雲鑒和尚，聽其言語便脫穎而出。隱居在西禪二十多年，對待道士就讓他們戴儒巾，對待秀才就讓他們穿鶴氅。見到僧人，就用手搔頭，做出蓬鬆的樣子，問：『會么？』 僧人稍微遲疑，就亂棒打出去。因為闖賊（指李自成）侵犯四川，禪師說出不遜的話，賊寇發怒，禪師威嚴地大喝一聲，小卒就在背後用刀砍他。大家都稱他為鐵和尚。
邛州了凡剛禪師
是東普人。年幼時做小官，因為科稅方面不稱職，於是落髮參拜白雲洞鑑和尚，暗中與禪機契合。被囑託住在上方洞居住。不久后遷居到邛州白巖。仰慕雞足山的勝景，遊歷楚雄。沒過多久又回到白雲，路過仁懷縣，酷暑時喝水，不到片刻就在寅子寺去世了，享年六十三歲，僧臘十七年。
大鑒下第三十五世
天童悟法嗣
萬峰破山明禪師
【English Translation】 English version External realms. Someone asked, 'What is Samantabhadra's practice (普賢行, the practice of Bodhisattva Samantabhadra)?' The master said, 'Regulating all minds.' Someone asked, 'What is Vairocana's Dharmadhatu (毗盧法界, the Dharmadhatu of Vairocana Buddha)?' The master said, 'Everything is unobstructed.' Lu Wenhui felt as if he were basking in the spring breeze. One day, the master said to his disciples, 'In this day and age, who else but you would travel with me on the reins of the Avatamsaka (華嚴, the Avatamsaka Sutra) and the Zen school?' After saying this, he passed away at the age of eighty-three.
Successor of Xiuchen
Abbot Jiansui of Guanyang
He was the son of the Yan family of Yuzhou. He was a Dharma successor of Abbot Xiuchen of Yanjing. He attained the Samadhi of Unobstructed Freedom (無礙自在定). He lived in seclusion in Baiyun Cave in the Western Mountains, not descending the mountain for forty years. He often received generous offerings from the Shu Prince. He did not allow his teaching verses to be recorded. Later, Han Pu secretly recorded a few of them and gave them to craftsmen to be engraved, naming them 'Profound Meanings of Baiyun.' He lived to the age of seventy-two and passed away in the second month of the Chongzhen Jia Shen year (崇禎甲申, 1644). His stupa is located to the left of Tai'an Temple.
33rd Generation from Dajian
Dharma Successor of Jiansui
Zen Master Baochi of Pengzhou
He was a native of Xixiang County. In his youth, he was skilled in lecturing on scriptures. As he grew older, he devoted himself to Zen. Later, he visited Abbot Jian of Baiyun and was enlightened by his words. He lived in seclusion in Xichan for more than twenty years. He would treat Taoists by having them wear Confucian hats, and treat scholars by having them wear crane cloaks. When he saw monks, he would scratch his head and make a disheveled appearance, asking, 'Do you understand?' If the monk hesitated even slightly, he would beat them out with a stick. Because the rebel Chuang (闖賊, referring to Li Zicheng) invaded Sichuan, the master spoke disrespectfully. The rebels were angered, and the master gave a mighty shout. A soldier stabbed him in the back with a knife. He was known as the Iron Monk.
Zen Master Liaofan Gang of Qiongzhou
He was a native of Dongpu. In his youth, he worked as a minor official. Because he was incompetent in tax collection, he shaved his head and visited Abbot Jian of Baiyun Cave, where he secretly resonated with the Zen teachings. He was instructed to reside in the Shangfang Cave. Soon after, he moved to Baiyan in Qiongzhou. Admiring the scenic beauty of Mount Jizu, he traveled to Chuxiong. Before long, he returned to Baiyun. While passing through Renhuai County, he drank water during the intense heat and passed away at Yinzi Temple in a short while. He lived to the age of sixty-three, with seventeen years as a monk.
35th Generation from Dajian
Dharma Successor of Tiantong Wu
Zen Master Poshan Ming of Wanfeng
大竹蹇氏子。丱歲出家。神挺天縱。燕額虎鬚。剛毅猛利。氣𦦨逼人。初參博山語風。收拾不住。後上金粟密雲悟處。見而印可。開法禾之福城。次歸梁山。大振馬駒之道。廿有餘稔。上堂。爆竹一聲。蒼天兩字。草木昆蟲。全彰意氣。柳眼拖不價之金。梅梢吐不瑕之玉。龍兒鳳子。齊歌舜德堯仁。癩狗泥豬。同和祖風佛日。導群情而越死超生。普萬有而豐衣足食。當恁么時。還有不威而嚴。無為而化者么。良久云。東風吹出林間去。惹得遊蜂嚷舊新。喝一喝。上堂。今朝正月十五。處處敲鑼擂鼓。將謂移苦為樂。誰知翻樂為苦。一念此界他方。卻被風隔雨阻。放出鐵鷂流星。打出街頭石虎。引得彌勒呵呵。笑到日輪當午。大眾且道。笑個甚麼。皆生大歡喜。自知作佛祖。剃髮上堂。金鋤削盡千峰雪。露出天涯星月孤。照得世間人廓徹。都來依樣畫葫蘆。大眾。未審還有依樣畫得者么。有則不妨好手手中呈好手。紅心心裡射紅心。其或未然。且待山僧自畫去也。以杖打圓相於中擲地云。層落落影團團。千古萬古與人看。佛誕上堂。問底也問四月八。答底也答四月八。兩兩三三沒傝𠎷。都盧只逞口頭滑。引得釋迦老子一時惡發。指天指地獨尊己大。卻被雲門一棒要打殺。撞著瑯瑘。道個將此身心奉塵剎。今日山僧不解
暗裡抽橫骨。明中墮舌頭。只好輕輕道個活驚殺活笑殺。大眾且道。驚個甚麼。笑個甚麼。檢點得出。強中更有強中手。惡人自有惡人磨。甲乙以來。獻𡨥陷蜀。玉石俱焦。唯道自怡。以德化物。逢𡨥罵詈。嬰七難懲。諸劫難稍平。再拓高梁之福國。迨丙午三月十六亥時。指燭而滅。世壽七十。夏四十有八。塔全身於雙桂堂之麓。
林野奇禪師
合州蔡氏子。幼時沉默。不喜言笑。髫年剃染。習諸典藉。宛如夙諳。雖居梓里。惟以參訪為懷。偶閱密和尚語錄。疑情頓發。遂躬詣天童。深徹棒喝之旨。自此機用軼格。莫之敢攖。因蒙授受。初開法于通玄寺。凡五住大剎。上堂。昔日吾佛誕生。卻向金盤澡洗。便乃指天指地。大似不知羞恥。更道惟吾獨尊。山僧未敢相許。且道。山僧有甚長處。便乃開許大口。以杖卓一卓云。當門不用栽荊棘。後代兒孫惹著衣。上堂。去冬結制。囊裹十虛。今春解制。廓通萬象。然雖結解不同。個里曾無背向。所謂歷歷明明絕覆藏。勸君不必苦思量。倦頓不妨勤打睡。自然無夢到諸方。上堂。僧問。陽春初放。萬木舒光。格外之機請師道。師云。昨夜雨霶澎。進云。恁么則通身顯露。處處圓明。師云。如何是你圓明處。進云。禮拜和尚去也。師云。腳跟下失卻。乃云。連日山
【現代漢語翻譯】 現代漢語譯本： 暗地裡抽掉你的橫骨（指傲慢），明面上讓你說錯話（墮舌頭指說話出錯）。只能輕輕地說一句『活驚殺，活笑殺』。各位，你們說，驚的是什麼？笑的是什麼？如果能檢查出來，那說明強中自有強中手，惡人自有惡人磨。從甲乙年（無法確定具體年份，此處指很久以前）以來，獻𡨥（人名，待考）陷害蜀地，導致玉石俱焚。只有道才能讓人自我愉悅，用德行來感化萬物。遇到𡨥（人名，待考）就罵，經歷七難的懲罰。各種劫難稍微平息后，再次拓展高梁的福國。到丙午年（無法確定具體年份，此處指某丙午年）三月十六亥時，像蠟燭一樣熄滅了生命之火，享年七十歲，僧臘四十八年。全身舍利塔建在雙桂堂的山腳下。
林野奇禪師
是合州蔡氏的兒子。小時候沉默寡言，不喜歡說話。年幼時剃度出家，學習各種經典，好像早就熟悉一樣。雖然住在梓里，卻一心想著參訪各地。偶然閱讀密和尚的語錄，疑情頓發，於是親自前往天童寺，深刻領悟了棒喝的宗旨。從此，他的機鋒和運用超凡脫俗，沒有人敢冒犯。因此蒙受傳授，最初在通玄寺開法，總共住了五個大寺廟。上堂說法時說：『過去我們的佛陀誕生時，卻在金盤中洗澡，然後指天指地，好像不知羞恥。還說『唯我獨尊』，我林野奇不敢茍同。』那麼，我林野奇有什麼長處呢？便張開大口，用禪杖敲了一下，說：『門前不用栽荊棘，後代子孫會惹著衣裳。』上堂說法時說：『去年冬天結制安居，囊中空空如也。今年春天解制，廓然通達萬象。』雖然結制和解制不同，但其中並沒有背離。所謂歷歷分明，沒有絲毫隱藏。勸你們不必苦苦思量，睏倦時不妨好好睡覺，自然就能無夢到達各方。』上堂說法時說：『有僧人問：『陽春開始綻放，萬物舒展光芒，請老師開示這格外之機。』禪師說：『昨夜下了一場大雨。』僧人又問：『這樣說來，就是通身顯露，處處圓明瞭？』禪師說：『哪裡是你的圓明之處？』僧人說：『禮拜和尚去。』禪師說：『腳跟下就失去了。』於是說：『連日來山』
【English Translation】 English version: In secret, he draws out your transverse bone (referring to arrogance). In the open, he causes you to slip of the tongue (losing your tongue refers to making mistakes in speech). One can only softly say, 'A living shock, a living laugh.' Everyone, what is shocking? What is laughable? If you can discern it, it means there is always someone stronger than the strong, and there is always someone to grind down the wicked. Since the years of Jia and Yi (unable to determine specific years, referring to a long time ago), Xian 𡨥 (person's name, to be verified) framed the land of Shu, causing jade and stone to be burned together. Only the Dao can bring self-joy, using virtue to transform all things. When encountering 𡨥 (person's name, to be verified), he would scold, enduring the punishment of the seven difficulties. After the various tribulations subsided slightly, he expanded the blessed country of Gaoliang again. In the year of Bingwu (unable to determine specific years, referring to a certain Bingwu year), on the sixteenth day of the third month, at the hour of Hai, he extinguished the flame of life like a candle, passing away at the age of seventy, with forty-eight years as a monk. His whole-body sarira (relic) pagoda was built at the foot of Shuanggui Hall.
Chan Master Linye Qi
He was the son of the Cai family of Hezhou. As a child, he was silent and did not like to talk or laugh. He was tonsured at a young age and studied various classics, as if he had known them all along. Although he lived in Zili, he was always thinking of visiting various places. He happened to read the sayings of Monk Mi, and doubts arose in his mind, so he personally went to Tiantong Temple and deeply understood the essence of the stick and shout. From then on, his wit and application were extraordinary, and no one dared to offend him. Therefore, he received the transmission and first opened the Dharma at Tongxuan Temple, residing in a total of five large temples. When ascending the hall to preach, he said: 'In the past, when our Buddha was born, he was bathed in a golden basin, and then he pointed to the sky and the earth, as if he did not know shame. He also said, 'I alone am honored,' which I, Linye Qi, dare not agree with.' So, what are my, Linye Qi's, strengths? Then he opened his mouth wide and struck the Zen staff once, saying: 'There is no need to plant thorns in front of the door, later generations will get their clothes caught.' When ascending the hall to preach, he said: 'Last winter, we concluded the retreat, and the bag was empty. This spring, we dissolved the retreat, and we are enlightened to the myriad phenomena.' Although the conclusion and dissolution are different, there is no deviation in them. The so-called clearly and distinctly, there is no concealment. I advise you not to think hard, and when you are sleepy, you might as well sleep well, and you will naturally reach all directions without dreams.' When ascending the hall to preach, he said: 'A monk asked: 'The spring sun is beginning to bloom, and all things are spreading their light. Please, teacher, explain this extraordinary opportunity.' The Chan master said: 'It rained heavily last night.' The monk asked again: 'In that case, is it fully revealed and perfectly clear everywhere?' The Chan master said: 'Where is your perfect clarity?' The monk said: 'I will go to worship the monk.' The Chan master said: 'You have lost it under your feet.' Then he said: 'For days, the mountain'
僧掩室自若。既請登壇。當爲直說。吃飯濟饑。飲水定渴。二六時中莫亂斟酌。何故。春風初解凍。萬象便舒容。師初示微恙。即遷居新庵。杜絕酬應。時壬辰三月廿九。日輪當午。有出冶從天臺同。師瞪目視之。曰汝來也。冶云。承蒙記莂。求和尚更名。師云。行果圓成。安祥而逝。僧臘四十有一。世壽五十有八。全身塔于玲瓏巖之左。
法璽禪師
同安法璽印禪師。蜀人。乃憨山大師之法孫。久依□□和尚而印可焉。康熙壬寅冬。開法豫章建昌縣鳳棲山同安禪寺。結制上堂。諸方十月十五結。同安卻比諸方別。試問其中事若何。因緣相值此時節。時節且置。祇如今日開爐。明甚麼邊事。良久云。滿爐添炭猶嫌冷。路上行人空守寒。佛成道上堂。六載雪山勤苦行。無端夜半睹明星。眼中早已重添屑。召大眾云。祇如釋迦老子。悟個甚麼。若定當得出。方許了明向上宗乘。頓悟金剛心地。其或未然。不免與諸人道破。以拄杖擊案云。甜瓜徹蒂甜。苦瓜連根苦。一喝下座。上堂。同安今日解制。且喜燈王出世。驀然觸破紗籠。笑殺街頭李四。前途有問如何。切莫當陽辜負。一卓。
大鑒下第三十六世
破山明法嗣
像崖珽禪師
閩之福清人。幼與費和尚。同參金粟悟老人。后參東
【現代漢語翻譯】 現代漢語譯本： 僧人掩室自若。等到請他登壇說法，他應當直截了當地說：吃飯是爲了解決飢餓，飲水是爲了止渴。一天二十四小時都要謹慎行事，不要胡亂猜測。為什麼呢？因為春風剛剛吹來，解除了寒凍，世間萬物便展現出舒展的容顏。禪師最初顯現出輕微的病癥，隨即遷居到新的庵堂，杜絕一切應酬。時間是壬辰年（1652年）三月二十九日，太陽當空照耀。有一位來自天臺的冶某一同前來。禪師睜大眼睛看著他，說：『你來了。』冶某說：『承蒙您還記得我，請和尚為我改名。』禪師說：『修行圓滿，功成果就，安詳地離世吧。』僧臘四十一歲，世壽五十八歲。全身塔葬于玲瓏巖的左側。 法璽禪師 同安法璽印禪師，是四川人，是憨山大師的法孫。長久依止□□和尚並得到印可。康熙壬寅年（1662年）冬天，在豫章建昌縣鳳棲山同安禪寺開法。結制上堂時說：各方叢林都是十月十五日結制，同安禪寺卻與衆不同。試問這其中的道理是什麼？是因為因緣相值就在此時節。時節姑且不論，就如今天開爐，要闡明什麼事？良久后說：即使爐中添滿炭火還嫌冷，路上的行人白白忍受寒冷。佛陀成道上堂時說：在雪山苦行六年，無端在半夜見到啟明星。眼中早已是雪上加霜。召集大眾說：就如釋迦老子（釋迦牟尼佛），他悟到了什麼？如果能夠確定地說出來，才允許你明白向上的宗乘，頓悟金剛心地。如果不能，就不免要為你們說破。用拄杖敲擊禪床說：甜瓜從瓜蒂到瓜瓤都是甜的，苦瓜從根到藤都是苦的。』說完便喝了一聲，下座。上堂時說：同安禪寺今天解制，可喜燈王（指佛）出世。突然觸破了紗籠，笑壞了街頭的李四。前途有人問你如何，切莫辜負了這當陽一擊。』說完便用拄杖敲擊了一下。 大鑒下第三十六世 破山明法嗣 象崖珽禪師，是福建福清人。年幼時與費和尚一同參拜金粟悟老人。後來參拜東
【English Translation】 English version: The monk remained composed in his room. When invited to ascend the platform, he should speak directly: eating resolves hunger, and drinking quenches thirst. Be cautious in every moment of the day, do not speculate wildly. Why? Because the spring breeze has just arrived, dispelling the cold, and all things in the world display their relaxed appearances. The Chan master initially showed a slight illness, then moved to a new hermitage, cutting off all social engagements. The time was the twenty-ninth day of the third month of the Ren Chen year (1652), with the sun shining directly overhead. A certain Ye, who came from Tiantai, arrived together. The Chan master stared at him and said, 'You have come.' Ye said, 'Thank you for remembering me; please, Master, give me a new name.' The Chan master said, 'May your practice be complete, your merits fulfilled, and may you pass away peacefully.' His monastic age was forty-one, and his worldly age was fifty-eight. His entire body was entombed in a pagoda to the left of Linglong Rock. Chan Master Faxi Chan Master Faxi Yin of Tongan was a native of Sichuan and a Dharma grandson of Master Hanshan. He long relied on □□ Abbot and received his approval. In the winter of the Ren Yin year of Kangxi (1662), he opened the Dharma at Tongan Chan Temple on Phoenix棲 Mountain in Jianchang County, Yuzhang. At the conclusion of the winter retreat, he ascended the hall and said: 'The monasteries of all directions conclude their retreats on the fifteenth day of the tenth month, but Tongan Chan Temple is different from the others. What is the reason for this? It is because the conditions are ripe at this very moment. Let us put aside the matter of timing for now. Just as we are lighting the furnace today, what matter are we clarifying?' After a long pause, he said, 'Even with the furnace filled with charcoal, it is still considered cold; the travelers on the road endure the cold in vain.' When the Buddha attained enlightenment, he ascended the hall and said: 'After six years of ascetic practice in the snowy mountains, he unexpectedly saw the morning star in the middle of the night. He had already added frost to the snow in his eyes.' He summoned the assembly and said: 'Just like Shakya the Old Man (Shakyamuni Buddha), what did he realize? If you can say it definitively, then you are allowed to understand the upward vehicle and suddenly awaken to the Vajra mind-ground. If not, then I must reveal it to you.' He struck the table with his staff and said, 'The sweet melon is sweet from stem to core, the bitter melon is bitter from root to vine.' He then gave a shout and descended from the seat. Ascending the hall, he said: 'Today, Tongan Chan Temple concludes its retreat, and it is joyful that the Lamp King (referring to the Buddha) has appeared in the world. Suddenly breaking through the gauze cage, he makes Li Si on the street laugh. If someone asks you about the future, do not fail to live up to this direct blow.' He then struck the table once. 36th Generation from Dajian Successor of Poshan Ming Chan Master Xiangyai Ting was a native of Fuqing in Fujian. In his youth, he and Monk Fei together visited Old Man Jin Su Wu. Later, he visited Dong
塔明和尚。職西堂。始印可。偕明和尚入蜀。開法梁山之玉屏。易號黃檗。上堂。舉保壽開堂。三聖推出一僧。壽便打。聖云。恁么為人。瞎卻鎮州一城人眼去在。壽擲下拄杖歸方丈。師拈云。三聖坐籌帷幄。退己讓人。者僧身挨白刃。皮下無血。保壽據令而行。龍頭蛇尾。三人雖縱奪可觀。未免有得有失。且道。山僧今日開堂。若有推出一僧。亦劈脊便打。他若云恁么為人瞎卻西蜀人眼去在。直打棒折也未放手。何故。要救天下人眼去在。臘八上堂。獨坐少人知。自憐雙眼碧。夜半睹明星。無端瞎一隻。三七思惟沒奈何。樹下經行虛嘆息。騰今耀古累兒孫。個個扶籬與摸壁。唯有龍蟠鐵楖栗。撐天拄地無窮極。因齋慶贊釋迦文。當陽對眾亂拋擲。木童火里笑嘻嘻。石女溪邊吹觱栗。告報諸人聞不聞。頭上金烏似箭急。今年臘八在東山。明歲何嘗離本際。薦取瞿曇悟底時。摩訶般若波羅密。因避秦酉陽大酉禪林。于辛卯七月望日示微恙。說偈。來亦無所從。去亦無所至。來去本無蹤。無是無不是。擲筆趨寂。世壽五十三。僧臘三十一。
含璞燦禪師
秋林人。幼經講肆。長習坐禪。淵默穆然。善書手筆。一見萬峰提唱。所蘊脫灑。后住䦹邡夫子院。易額為雪門。上堂。洋子江心。涌出萬丈甘泉。蒙山頂上
【現代漢語翻譯】 現代漢語譯本 塔明和尚，擔任西堂的職務，最初得到印可。與明和尚一同前往四川，在梁山的玉屏開創佛法，改名為黃檗（指寺廟）。 上堂說法時，舉保壽開堂的例子：三聖推出一個僧人，保壽便打。三聖說：『你這樣做為人，要瞎掉鎮州（今河北正定）一城人的眼睛啊！』保壽扔下拄杖回到方丈。塔明和尚拈出說：三聖坐籌帷幄，退讓謙和，那個僧人身臨白刃，卻皮下無血。保壽依令而行，卻是龍頭蛇尾。三人雖然縱奪可觀，但難免有得有失。那麼，山僧我今天開堂，若有人推出一個僧人，我也劈頭就打。他若說『你這樣做為人，要瞎掉西蜀人的眼睛啊！』我即使打斷棒子也不會放手。為什麼？要救天下人的眼睛啊！ 臘八節上堂：獨自靜坐少人知，自憐雙眼清澈碧綠。半夜看見明星，無端瞎了一隻眼。三七二十一天思惟也沒辦法，在菩提樹下經行徒然嘆息。騰今耀古，累及兒孫，個個扶著籬笆摸著墻壁。唯有龍蟠的鐵楖栗，撐天拄地無窮無盡。因為齋飯慶贊釋迦文（佛教創始人），當陽對眾胡亂拋擲。木童在火里笑嘻嘻，石女在溪邊吹著觱栗。告訴諸位聽不聽得到，頭上的金烏像箭一樣急速。今年臘八節在東山，明年何嘗離開本來的處所？推薦領悟瞿曇（釋迦牟尼的姓氏）所悟之時，摩訶般若波羅密（偉大的智慧到達彼岸）。 因為躲避秦朝戰亂，塔明和尚來到酉陽大酉禪林，在辛卯年（唐僖宗乾符六年，公元879年）七月十五日示現輕微的疾病，說了偈語：來也沒有從哪裡來，去也沒有到哪裡去。來去本來就沒有軌跡，無是也無不是。說完便放下筆去世了。世壽五十三歲，僧臘三十一年。 含璞燦禪師 秋林人，年幼時學習經書，長大後學習坐禪，深沉寡言，莊重肅穆，擅長書法。一見到萬峰的提倡，便將所蘊藏的才華全部發揮出來。後來住在䦹邡的夫子院，改名為雪門。上堂說法：洋子江心，涌出萬丈甘泉，蒙山頂上...
【English Translation】 English version Monk Taming held the position of Western Hall Director and initially received approval. Together with Monk Ming, he went to Sichuan and founded Buddhism at Yuping in Liangshan, changing the name to Huangbo (referring to the temple). During a Dharma talk, he cited the example of Baoshou's opening ceremony: Sansheng presented a monk, and Baoshou immediately struck him. Sansheng said, 'If you act like this, you will blind the eyes of the entire city of Zhenzhou (now Zhengding, Hebei)!' Baoshou threw down his staff and returned to his abbot's room. Monk Taming commented: Sansheng strategized and conceded with humility, while that monk faced the blade but remained unfazed. Baoshou followed orders, but it was a weak ending. Although the actions of the three were impressive, they inevitably had gains and losses. So, if I, this mountain monk, were to open a Dharma hall today, and someone presented a monk, I would strike him head-on. If he said, 'If you act like this, you will blind the eyes of the people of Western Sichuan!' I would not let go even if the staff broke. Why? To save the eyes of the people of the world! During the Laba Festival, he gave a Dharma talk: Sitting alone, few know, I pity my clear, green eyes. Seeing a star in the middle of the night, I blindly lost one eye for no reason. Thinking for three sevens, twenty-one days, there was no solution, and walking under the Bodhi tree, I sighed in vain. Glorifying the past and illuminating the present, burdening descendants, each supporting fences and touching walls. Only the coiled iron jujube tree supports the sky and the earth without end. Because of the vegetarian meal celebrating Shakyamuni (founder of Buddhism), I randomly throw things to the crowd in the open. The wooden boy laughs in the fire, and the stone woman plays the bili by the stream. Tell everyone, can you hear it? The golden crow above your head is as fast as an arrow. This year's Laba Festival is on Dongshan, but next year, how will it ever leave its original place? Recommend realizing what Gautama (Shakyamuni's surname) realized, Maha Prajna Paramita (great wisdom reaching the other shore). To escape the Qin Dynasty's wars, Monk Taming came to Dayou Zen Forest in Youyang. In the year Xinmao (Emperor Xizong Qianfu 6th year, 879 AD), on the fifteenth day of the seventh month, he showed slight illness and spoke a verse: Coming, there is nowhere to come from; going, there is nowhere to go. Coming and going originally have no trace; there is neither right nor wrong. After speaking, he put down his pen and passed away. He lived to be fifty-three years old, with thirty-one years as a monk. Chan Master Hanpu Can A person from Qiulin, he studied scriptures in his youth and practiced meditation in his adulthood. He was profound and taciturn, solemn and dignified, and skilled in calligraphy. Upon seeing Wanfeng's advocacy, he fully displayed his hidden talents. Later, he lived in Fuzi Courtyard in 䦹邡, renaming it Xuemen. During a Dharma talk: In the heart of the Yangzi River, ten thousand zhang of sweet spring gushes forth, on the top of Mount Meng...
。吐開千層雀舌。瀛洲碧海。飛潛換骨魚龍。名山大川。振翮衝霄鸞鳳。且道衲僧家。十方海會。四眾云臻。畢竟有何奇特。良久豎拂子云。此是諸佛出身處文殊普賢曏者里拱手聽命。釋迦彌勒曏者里藏牙伏爪。三世諸佛稽首稱揚。歷代祖師潛蹤泯跡。若人檢點得出。許你具隻眼。上堂。問內不放出。外不放入。正恁么時。以何為界。師云。明明古道通霄壤。一任禪流自去留。乃云。上上根機。直下承當。中下之士。覿面錯過。所以低頭擬議。鷂過新羅。吐氣揚眉。頓成雙橛。雪門恁么語話。大似因齋慶贊。卓拄杖云。滿堂雲水任飽䬸。沒餡饅頭齊抖搜。上堂。問衲僧行履處即不問。睡夢時如何作主。師云。夜半窗明。鄰家有火。進云。此是甚麼訊息。師云。開眼也著。閤眼也著。乃云。人人赤灑灑。撥雲霧而睹青天。個個圓陀陀。穿垢衣而登凈地。正恁么時。龍蛇溷雜。凡聖交參。𠰚。上堂。踏轉石樑橋。歸家清涼處。秋水浴金鵝。覺花開鐵樹。笑殺九煉山中古天門。幾個惺惺幾個悟。咄。示眾。有一物。頭拄天。腳踏地。無足善行。無眼善視。無手善拳。無舌談義。道無翼而長飛。性無根而永固。若有會得。不妨與他結個同參。喝一喝。當代講學。一時云奔雨注。知劫運將至示微恙。塔於九煉坪。
靈筏昌
【現代漢語翻譯】 現代漢語譯本： 吐出千層美麗的雀舌茶芽，如同瀛洲（傳說中的神仙居住的島嶼）碧海中，能夠飛翔和潛水的魚龍脫胎換骨一般。又如名山大川中，奮力振翅，直衝雲霄的鸞鳳。且說我們出家人的集會，十方海眾，四眾弟子云集於此，到底有什麼奇特之處呢？ （停頓良久，）舉起拂塵說：『這裡是諸佛出生的地方，文殊（智慧的象徵）普賢（大行的象徵）菩薩也在這裡拱手聽命。釋迦（佛教的創始人）彌勒（未來佛）在這裡也要藏起牙齒，收起爪子。三世諸佛都要稽首稱揚，歷代祖師都要潛藏軌跡。如果有人能夠辨別出來，才允許你擁有一隻慧眼。』 上堂開示：『問：內不放出，外不放入，正在這個時候，用什麼來作為界限呢？』 師父說：『明明朗朗的古道，通向無垠的宇宙，任憑禪者們自己來去。』 於是說：『上上根器的人，當下就能領悟；中下根器的人，當面錯過。所以，如果低頭思索，就像老鷹飛過新羅（古代朝鮮國名），吐氣揚眉，反而成了兩根木樁。』雪門這樣說話，很像是爲了吃齋而慶賀讚頌。 拄著禪杖說：『滿堂的雲水僧們，任憑你們飽餐，沒有餡的饅頭，大家一起抖擻精神去尋找。』 上堂開示：『問：不問僧人平常的行止，那麼在睡夢中如何做主呢？』 師父說：『半夜窗戶明亮，鄰居家發生了火災。』 （學僧）進問道：『這是什麼訊息？』 師父說：『睜開眼睛也注意，閉上眼睛也注意。』 於是說：『人人赤裸裸，撥開雲霧而見到青天；個個圓陀陀，穿著垢衣而登上凈地。正在這個時候，龍蛇混雜，凡聖交參。』 （喝！） 上堂開示：『走過石樑橋，回到清涼的家鄉；秋水洗浴著金鵝，覺悟之花在鐵樹上開放。』 笑死了九煉山（山名）中的古天門，有幾個是清醒的，有幾個是覺悟的？ （呵！） 開示大眾：『有一物，頭頂著天，腳踩著地，沒有腳卻善於行走，沒有眼睛卻善於觀看，沒有手卻善於揮拳，沒有舌頭卻善於談論義理。』 『說它沒有翅膀卻能長久地飛翔，說它的本性沒有根卻能永遠地穩固。如果有人能夠領會，不妨與他結為同參道友。』 （喝一喝！） 當代講學，一時之間如同云奔雨注。知道劫難將要來臨，顯示出輕微的病癥，在九煉坪（地名）建塔安葬。 靈筏昌
【English Translation】 English version: Spitting out thousands of layers of exquisite sparrow-tongue tea buds, like the fish and dragons in the azure sea of Yingzhou (mythical island of immortals), transforming their bones. Like the luan and phoenix in famous mountains and great rivers, flapping their wings and soaring into the sky. Now, let's talk about our monastic gathering, the assembly of the ten directions, the fourfold Sangha gathering here, what is so special about it? (After a long pause,) He raised the whisk and said: 'This is where all the Buddhas are born, Manjusri (symbol of wisdom) and Samantabhadra (symbol of great practice) also respectfully listen to orders here. Shakyamuni (founder of Buddhism) and Maitreya (future Buddha) must also hide their teeth and claws here. All Buddhas of the three times bow their heads in praise, and all past patriarchs conceal their traces. If anyone can discern this, then you are allowed to have a discerning eye.' Ascending the hall for instruction: 'Question: Not letting out from within, not letting in from without, at this very moment, what is used as a boundary?' The master said: 'The bright and clear ancient path leads to the boundless universe, let the Chan practitioners come and go as they please.' Then he said: 'Those with the highest faculties understand directly; those with medium and lower faculties miss it face to face. Therefore, if you lower your head to ponder, it is like a hawk flying over Silla (ancient Korean kingdom), exhaling and raising your eyebrows, only to become two wooden stakes.' Xue Men's words are very much like celebrating and praising for the sake of having a vegetarian meal. Leaning on his staff, he said: 'The monks filling the hall, let them eat their fill, the buns without filling, everyone should rouse their spirits to find it.' Ascending the hall for instruction: 'Question: I won't ask about the monk's usual conduct, then how does one take charge in dreams?' The master said: 'The window is bright in the middle of the night, the neighbor's house is on fire.' (The student) asked further: 'What is this news?' The master said: 'Pay attention when you open your eyes, and pay attention when you close your eyes.' Then he said: 'Everyone is stark naked, parting the clouds and seeing the blue sky; everyone is perfectly round, wearing soiled clothes and ascending to the pure land. At this very moment, dragons and snakes are mixed together, the ordinary and the holy are intertwined.' (He shouts!) Ascending the hall for instruction: 'Walking across the Stone Bridge, returning to the cool and refreshing home; autumn water bathing the golden goose, the flower of awakening blooms on the iron tree.' Laughing to death at the ancient Tianmen (Heavenly Gate) in Nine Refinement Mountain (mountain name), how many are awake, how many are enlightened? (Ha!) Instructing the assembly: 'There is a thing, its head supports the sky, its feet step on the earth, it has no feet but is good at walking, it has no eyes but is good at seeing, it has no hands but is good at making fists, it has no tongue but is good at discussing principles.' 'It is said that it has no wings but can fly for a long time, it is said that its nature has no roots but can be permanently stable. If anyone can understand, it is okay to form a fellow practitioner with him.' (He shouts!) Contemporary lectures, for a time like clouds rushing and rain pouring. Knowing that the kalpa (aeon) is about to arrive, showing slight illness, building a pagoda for burial at Nine Refinement Flat (place name). Ling Fa Chang
禪師
內江吳氏子。童幼俊敏。骨力瑋瑰。性稟溫良。志猛強記。丱齡落髮。瓢笠江南。當代師匠咸名金剛鉆也。末後見明和尚于東塔。筈矢魚貫。徴酬無忒。因以吐血。推倒杌子。打破家囊。明付缽袋焉。住萬壽上堂。蓑頭帶得南山霧。月里移來北岸舟。深沉巨浪生涯快。躍網金鱗當下收。且道。還有透網者么。試飛騰看。乃云。金剛寶劍才拈。群魔膽落。三玄戈甲初展。千聖眉攢。直得塵塵剎剎露面。頭頭物物橫身。以一為萬。毛頭盡演無量妙義。以萬為一。森羅俱闡格外玄風。到者里。月無不立。殺活俱行。獨超物表。縱奪互換。正恁么時。且不犯鋒𨦵一句。作么生道。雕弓高掛狼煙息。永祝皇圖億萬年。離指和尚設齋。上堂。問世尊拈花即不問。今朝升座事如何。師云。前看后看。進云。看個甚麼。師一喝。乃云。權佛祖柄。觸處咽喉坐斷。秉殺活劍。頭頭雪刃光寒。任是銅頭鐵額。孰敢𧘂鋒。從教河目海口。那容啟齒。直得峭巍巍。虛空逼塞。孤迥迥。八面玲瓏。有時呼雞作鳳。有時指鹿為馬。具如是韜略。有如是手段。開解脫門。炊無米飯。一任個個飽齁齁地。如龍若虎。正恁么時。還委悉么。欲識此中真妙旨。問我法兄離和尚。上堂。半卷珠簾月一鉤。時開酒甕在高樓。于中一滴親嘗得。一任風
流賣不休。卓拄杖云。還知此一滴么。於是薦得。酒熟任從君自飲。其或未然。分明惟識隔簾香。上堂。要津把斷。水泄不通。布袋解開。光彌萬里。直得春藹乾坤。百花競放。無文心印。七縱八橫。那畔玄音。鳩鳴鶯囀。心智湊泊莫以到。文言詮表莫以及。崩巖喝下不許停機。烈𦦨光中那容住腳。正恁么時。如何是轉身一句。明月橫挑兔角杖。水云踏破草鞋頭。
太慈無漏涵禪師
新繁安氏子。性稟謙讓。初參漢月和尚不契。后見明和尚打徹。呈偈云。九年煉就一吹毛。武藝全提不用操。出匣獨能平宇宙。當場不讓始稱豪。住丹崖上堂。食息居士詣前拈香云。爇向爐中。為光明雲。遍滿法界。供養我堂頭長老。於此雲中紫柏座上。擘開面門。放出頂相。與諸人描邈。師云作家。又問。覿面相呈時如何。師云。云從洞口出。士擬開口。師云。水向石邊來。乃云。雨細細霧漫漫。陣陣朔風透膽寒。只為諸人寒未徹。遠勞檀越過彭關。上堂。者事從來沒泊棲。電光石火豈容思。無軌跡斷訊息。波斯叫苦石人泣。偶示微恙。端坐而逝。塔于金相寺之右。
體宗寧禪師
濾陽李氏子。儉溫恭直。於世淡然。幼秉毗尼。兼攝三藏。遂參萬峰明和尚。職監院十稔。遂而印可。秉拂上堂。事存涵蓋合。理應
【現代漢語翻譯】 現代漢語譯本 流賣不休（指禪機流轉，永不停息）。卓拄杖云：『還知此一滴么？』（禪師拄著枴杖說：『你們還知道這一滴水的含義嗎？』）於是薦得（因此得到了印可）。酒熟任從君自飲（酒釀好了，任憑你自己飲用）。其或未然（如果不是這樣）。分明惟識隔簾香（分明只能聞到簾子外面的香味）。 上堂（禪師升座說法）。要津把斷（重要的關口被把守住）。水泄不通（水都無法泄漏）。布袋解開（解開布袋）。光彌萬里（光明照耀萬里）。直得春藹乾坤（使得春天溫暖著天地）。百花競放（百花競相開放）。無文心印（沒有文字的心印）。七縱八橫（縱橫交錯）。那畔玄音（那邊的玄妙聲音）。鳩鳴鶯囀（是鳩鳥鳴叫，黃鶯歌唱）。心智湊泊莫以到（用心智去揣測是無法達到的）。文言詮表莫以及（用文字語言去詮釋表達也是無法企及的）。崩巖喝下不許停機（即使山崩地裂般大喝一聲也不允許停頓）。烈𦦨光中那容住腳（在強烈的陽光中哪裡能容得下立足）。正恁么時（正在這個時候）。如何是轉身一句（如何是轉身的一句話）？明月橫挑兔角杖（明月橫掛，挑起兔角做的枴杖）。水云踏破草鞋頭（在水云間行走，踏破了草鞋頭）。 太慈無漏涵禪師 新繁安氏子（是新繁縣安氏的兒子）。性稟謙讓（天性謙虛禮讓）。初參漢月和尚不契（最初參拜漢月和尚，未能契合）。后見明和尚打徹（後來見到明和尚，被打通了）。呈偈云（呈上偈語說）：『九年煉就一吹毛（九年煉成，吹毛即斷）。武藝全提不用操（全部武藝都已掌握，不用再操練）。出匣獨能平宇宙（寶劍出鞘，獨自就能平定宇宙）。當場不讓始稱豪（當場不退讓，才可稱為英雄）。』住丹崖上堂（住在丹崖，升座說法）。食息居士詣前拈香云（食息居士走到前面拈香說）：『爇向爐中（點燃香放在爐中）。為光明雲（化為光明雲）。遍滿法界（遍滿整個法界）。供養我堂頭長老（供養我的堂頭長老）。於此雲中紫柏座上（在這雲中的紫柏座上）。擘開面門（劈開面門）。放出頂相（放出頂相）。與諸人描邈（與各位描繪）。』師云：『作家（禪師說：『真是內行』）。』又問（又問）：『覿面相呈時如何（當面呈現時如何）？』師云：『云從洞口出（禪師說：『云從洞口出來』）。』士擬開口（居士想要開口）。師云：『水向石邊來（禪師說：『水向石頭邊流來』）。』乃云（於是說）：『雨細細霧漫漫（雨細細，霧漫漫）。陣陣朔風透膽寒（陣陣北風吹得人膽寒）。只為諸人寒未徹（只因爲各位寒意未透徹）。遠勞檀越過彭關（遠勞施主您們過彭關而來）。』上堂（上堂說法）。者事從來沒泊棲（這件事從來沒有停泊安歇）。電光石火豈容思（如電光石火，哪裡容得思考）。無軌跡斷訊息（沒有軌跡，斷絕訊息）。波斯叫苦石人泣（波斯人叫苦，石頭人哭泣）。偶示微恙（偶爾示現小病）。端坐而逝（端坐而逝世）。塔于金相寺之右（塔建在金相寺的右邊）。 體宗寧禪師 濾陽李氏子（是濾陽李氏的兒子）。儉溫恭直（節儉、溫和、恭敬、正直）。於世淡然（對世事淡泊）。幼秉毗尼（從小就遵循戒律）。兼攝三藏（兼學三藏經典）。遂參萬峰明和尚（於是參拜萬峰明和尚）。職監院十稔（擔任監院十年）。遂而印可（最終得到印可）。秉拂上堂（拿著拂塵上堂說法）。事存涵蓋合（事情存在於涵蓋相合）。理應（道理應當）
【English Translation】 English version The flow sells without ceasing (referring to the continuous and uninterrupted flow of Chan wisdom). Zhu (Master) strikes his staff and says, 'Do you still know this one drop?' Thus, he was recommended (and received approval). When the wine is ripe, let each of you drink it yourselves. If not, you can only clearly recognize the fragrance beyond the curtain. Entering the hall (the Chan master ascends the seat to give a Dharma talk). The vital pass is blocked off, not a drop of water can leak through. The cloth bag is opened, and the light fills ten thousand miles. It makes the spring air warm the universe, and a hundred flowers bloom in competition. There is no wordless mind-seal, only seven vertical and eight horizontal strokes. The profound sound from the other shore is the cooing of doves and the warbling of orioles. The mind and intellect cannot reach it, and words and language cannot express it. Even a thunderous roar is not allowed to stop. How can one stand in the fierce light? At just such a time, what is the turning-around phrase? The bright moon horizontally picks up the rabbit-horn staff, and the water and clouds break through the head of the straw sandals. Chan Master Wulou Han of Taici He was a son of the An family of Xinfan. He was humble and yielding by nature. He initially visited the monk Hanyue but did not agree. Later, he saw the monk Ming and was thoroughly enlightened. He presented a verse saying: 'Nine years of refining, one blow cuts hair. All martial arts are mastered without practice. The sword comes out of the box and can pacify the universe alone. Not yielding on the spot is the beginning of heroism.' He lived in Dan Cliff and ascended the hall to give a lecture. Layman Shixi came forward to offer incense and said, 'Burning it in the furnace, it becomes a cloud of light, filling the Dharma realm, offering it to my abbot elder. On this cypress seat in the cloud, split open the face and release the top image, depicting it for everyone.' The master said, 'A master.' He also asked, 'What is it like when facing each other?' The master said, 'Clouds come out of the cave.' The layman was about to speak, and the master said, 'Water comes to the side of the stone.' Then he said, 'The rain is fine, the fog is vast, and the cold north wind penetrates the gall. It is only because the cold has not completely penetrated you that you have troubled the benefactors to cross Peng Pass.' Ascending the hall, he said, 'This matter has never been settled. How can lightning and flint allow thought? There are no traces, and news is cut off. Persians cry bitterly, and stone men weep.' He occasionally showed a slight illness, sat upright, and passed away. The pagoda is to the right of Jinxiang Temple. Chan Master Tizong Ning He was a son of the Li family of Luyang. He was frugal, gentle, respectful, and upright. He was indifferent to the world. He upheld the Vinaya (discipline) from a young age and also studied the Three Pitakas (Tripitaka). He then visited the monk Wanfeng Ming. He served as supervisor for ten years and was eventually approved. Holding the whisk, he ascended the hall to give a lecture. The matter exists in the union of the box and lid, and the principle should be.
箭鋒拄。去此二重關。佛眼覷不著。惟有拄杖子。全身能擔荷。以拄杖卓一卓。喝一喝云。今日錯下注腳。住云峰上堂。問拖拖扯扯。穿衣吃飯的是誰。師云。難道汝自己也不識。僧禮拜。乃云。十月十五聖制。方來衲子齊立。云峰本無一法。看來物物瞥地。且道。盞子落地。碟子成七片。汝等諸人作么生會。一僧喝。一僧走出法堂。師云。可憐不是當家子。孤負蒼蒼兩道眉。小參。囊括今古。道達群芳。亭毒蒼生。疏而不漏。如是則安禪結制。無繩自縛。見性成佛。好肉剜瘡。若有個靈利衲僧來問。老漢在者里作甚麼。呵呵大笑云。不在打草。只要驚蛇。世壽七十二。臘三十七。塔于本山之獅鈴峰。
離指示禪師
壁山陳氏子。志慬傲骨。氣硬心孤。以本分鉗錘接方來。人或難之。受明和尚記莂。居嘉陵草堂寺。見諸方泛泛接人。遂作濫觴偈以嘲之。常辯泰西教為邪說。而天主拉徒眾隱去。午日觀競渡。作偈曰。忽聞江鼓震。率爾引中和。信步觀飛桌。倚藤聽唱歌。丘隅少止鳥。水國多游鼉。回首天將晚。悠悠從市過。后徙新繁之河西。無恙而終。門人遵遺命。阇維粉骨為餅。施水族焉。
雪臂巒禪師
武昌人。于黃龍寺削染。名印巒。寓天童。職巡照。忽聞鐘聲有省。辛巳秋入蜀。參萬
【現代漢語翻譯】 現代漢語譯本 箭鋒拄。去除這二重關隘。佛眼也看不透。只有拄杖子，全身能夠承擔。用拄杖敲一下，喝一聲說：『今日錯下注腳。』住云峰禪師上堂說法，問道：『拖拖拉拉，穿衣吃飯的是誰？』禪師說：『難道你自己也不認識？』僧人禮拜。於是說：『十月十五是聖旨規定的日子（聖制，具體年份待考），各方來的僧人一起站立。云峰這裡本來就沒有什麼法，看來萬物都是一閃而過。』且說，盞子落地，碟子碎成七片，你們這些人怎麼理解？一個僧人喝了一聲，一個僧人走出法堂。禪師說：『可憐不是當家的人，辜負了蒼蒼的兩道眉毛。』小參時說：『囊括古今，通曉萬物，滋養蒼生，疏而不漏。』如果這樣，那麼安禪結制，就是無繩自縛；見性成佛，就是好肉剜瘡。如果有個靈巧的僧人來問：老漢在這裡做什麼？』就呵呵大笑說：『不在於打草，而在於驚蛇。』世壽七十二歲，僧臘三十七年。塔葬在本山的獅鈴峰。
離指示禪師
壁山陳氏之子，志向堅定，傲骨錚錚，氣硬心孤。用本分的鉗錘接引四方來者，有人難以接受。受明和尚的印可。住在嘉陵草堂寺。看到各方泛泛地接引人，於是作《濫觴偈》來嘲諷他們。常常辯論泰西的宗教是邪說，而天主拉攏徒眾隱去。午日觀看賽龍舟，作偈說：『忽然聽到江鼓震響，立刻引動中和之氣。信步觀看飛快的龍舟，倚著藤杖聽著歌聲。山丘角落很少有鳥停留，水鄉多有鱷魚遊動。回頭看看天色將晚，悠閒地從市場走過。』後來遷居新繁的河西，無疾而終。門人遵照遺命，火化后將骨灰磨成餅，施捨給水族。
雪臂巒禪師
武昌人，在黃龍寺剃度出家，法名印巒。住在天童寺，擔任巡照的職務。忽然聽到鐘聲有所領悟。辛巳年（具體年份待考）秋天入蜀，參拜萬峰禪師。
【English Translation】 English version Holding the staff like a spearhead, go beyond these two barriers. Even the Buddha's eye cannot perceive it. Only the staff can bear the full weight. Strike the staff once, shout once, and say, 'Today, I made a wrong judgment.' Abbot Yunfeng ascended the Dharma hall and asked, 'Who is it that drags along, wears clothes, and eats rice?' The master said, 'Don't you even recognize yourself?' The monk bowed. Then he said, 'The fifteenth day of the tenth month is a day decreed by the emperor (year unknown), and monks from all directions stand together. Yunfeng originally has no Dharma. It seems that all things flash by.' Furthermore, when the cup falls and the plate breaks into seven pieces, how do you all understand it? One monk shouted, and another monk walked out of the Dharma hall. The master said, 'It's a pity he's not the master of the house, wasting those gray eyebrows.' During the small Dharma talk, he said, 'Encompassing the past and present, understanding all things, nourishing all beings, omitting nothing.' If so, then sitting in meditation and observing the precepts is like binding oneself without ropes; seeing one's nature and becoming a Buddha is like cutting good flesh to create a wound. If a clever monk comes and asks, 'What is the old man doing here?' He would laugh loudly and say, 'It's not about beating the grass, but about startling the snake.' He lived to the age of seventy-two, with thirty-seven years as a monk. His stupa is on Lion Bell Peak of this mountain.
Zen Master Li Zhishi (離指示禪師)
A son of the Chen family of Bishan, with firm aspirations, unyielding pride, and a hard and solitary heart. He used his inherent skills to receive those who came from all directions, but some found it difficult to accept. He received the seal of approval from Monk Ming. He lived in the Thatched Cottage Temple of Jialing. Seeing that people were being received superficially everywhere, he composed the 'Abuse of Origins Gatha' to mock them. He often argued that Western religions were heretical, and that the Lord of Heaven lured followers into hiding. On the Dragon Boat Festival, he watched the dragon boat races and composed a gatha: 'Suddenly hearing the sound of the river drums, it immediately stirred the harmony within. Strolling to watch the flying boats, leaning on a cane to listen to the songs. Few birds stop in the corners of the hills, and many alligators swim in the water country. Looking back, the sky is getting late, leisurely passing through the market.' Later, he moved to Hexi in Xinfan and died without illness. His disciples followed his last wishes, cremated his bones into powder, and offered them to the aquatic creatures.
Zen Master Xuebi Luan (雪臂巒禪師)
A native of Wuchang, he was tonsured at Huanglong Temple and given the name Yin Luan. He resided at Tiantong Temple, serving as a patrol officer. Suddenly, he had an awakening upon hearing the sound of the bell. In the autumn of the Xin Si year (year unknown), he entered Sichuan and visited Zen Master Wanfeng.
峰明和尚。于烽煙燹火中。臥薪嚐膽。以身先之。偕明和尚嬰七難。師無難色。或冀以代受。相依二十餘稔。嘗頌拄杖云。通身黑又通身節。展大用兮發大機。始信昂頭撐宇宙。管教佛祖也攢眉。迨庚子夏。蜀難漸平。拂衣北邁。住大名府潭淵普照寺。上堂。真佛無形。真道無體。真法無相。于中會得。三即一。如或不會。一即三。驀拈拄杖卓一卓云。大眾會么。復卓云。三段不同。收歸上科。后遷磁州滹沱二祖塔院。上堂。二祖塔前有一物。上拄天。下拄地。傍無邊表。中亦不立。取之不逢。舍之不離。向之不親。背之則契。三世諸佛從此證。歷代祖師從此悟。在天名風雲雷雨。在地名鳥獸草木。在五常名仁義禮智信。在五行名金木水火土。乃智乃愚。若僧若俗。蜎飛蠕動蚑行之類。孰不由此而發生。豎拂子召眾云。還薦得者一物么。良久拂一拂云。去去西方路。迢迢十萬程。后三處閱藏。共九年。微恙而逝。
敏樹相禪師
鄰水人。參萬峰明和尚嗣法焉。住墊江百丈山。月旦上堂。昨夜一聲獅子㖃。窟中抖擻金毛走。天明滿地是麒麟。吩咐明州布袋守。向道渠儂不等閑。逢人切莫揚家醜。上堂。學道休參鹵莽禪。逢人要識此根源。當機覿面還相委。脫骨換肌是契先。出礦純金重煅煉。離山美玉用鉆研
【現代漢語翻譯】 現代漢語譯本 峰明和尚，在戰火紛飛之中，立志圖強，以身作則。與明和尚一同經歷各種磨難，師父（峰明和尚）沒有絲毫為難之色，甚至希望能夠代替他承受。兩人相依為命二十多年，曾吟誦拄杖說：『通身漆黑又滿是竹節，施展大用啊，煥發大機。這才相信它昂首挺胸支撐著宇宙，管教佛祖也要皺眉頭。』到了庚子年（1900年）夏天，四川的戰亂漸漸平息，他便拂袖北上，居住在大名府潭淵普照寺。上堂說法時說：『真佛沒有固定的形相，真道沒有固定的本體，真法沒有固定的現象。如果能從中領會，三即是一。如果不能領會，一即是三。』隨即拿起拄杖敲擊一下說：『大眾明白了嗎？』又敲擊一下說：『三個階段不同，最終都要歸於一處。』後來遷居到磁州滹沱二祖塔院。上堂說法時說：『二祖塔前有一物，上能頂天，下能立地，周圍沒有邊際，中間也不設立。想要抓住它卻遇不到，想要捨棄它卻離不開，面向它反而不親近，背離它反而相契合。三世諸佛因此而證悟，歷代祖師因此而開悟。在天上叫做風雲雷雨，在地上叫做鳥獸草木，在五常中叫做仁義禮智信，在五行中叫做金木水火土。無論是聰明還是愚笨，無論是僧人還是俗人，就連那些蠕動的蟲子，哪一個不是由此而發生？』豎起拂塵，招呼大眾說：『還有誰能推薦出這一物嗎？』良久，拂了一下拂塵說：『走吧，走吧，通往西方的道路，遙遠而漫長，有十萬路程。』後來在三處地方閱覽經藏，總共九年，因小病而去世。
敏樹相禪師
鄰水人，參拜萬峰明和尚並繼承了他的法脈。居住在墊江百丈山。每月初一上堂說法：『昨夜一聲獅子吼，洞穴中抖擻精神，金毛獅子走了出來。天亮時滿地都是麒麟，吩咐明州的布袋和尚守護。』常說他們都不簡單，勸誡人們不要到處宣揚家醜。上堂說法：『學道不要參那些粗糙的禪，遇到人要認識這個根源。當機立斷，面對面地相互委託，脫胎換骨才是契合的先決條件。從礦里出來的純金要重新錘鍊，離開山的美玉要用心地鉆研。』
【English Translation】 English version Monk Fengming, amidst the flames of war, persevered with determination, leading by example. Together with Monk Ming, he endured various hardships, yet the master (Monk Fengming) showed no sign of distress, even wishing to bear them in his stead. They relied on each other for over twenty years, and he once recited about his staff: 'Its entire body is black and full of nodes, displaying great use and emitting great potential. Only then do I believe that it holds its head high, supporting the universe, making even the Buddhas frown.' In the summer of the Gengzi year (1900), the war in Sichuan gradually subsided, and he brushed off his sleeves and headed north, residing in Puzhao Temple in Tanyuan, Daming Prefecture. During his sermon, he said: 'The true Buddha has no fixed form, the true Dao has no fixed substance, and the true Dharma has no fixed appearance. If one can understand this, three is one. If one cannot understand, one is three.' He then picked up his staff and struck it once, saying: 'Do you all understand?' He struck it again, saying: 'The three stages are different, but they all ultimately return to one place.' Later, he moved to the Second Ancestor's Pagoda Courtyard in Ci Prefecture. During his sermon, he said: 'Before the Second Ancestor's Pagoda, there is a thing that reaches up to the heavens and down to the earth, with no boundaries around it and nothing established in the middle. If you try to grasp it, you will not find it; if you try to abandon it, you cannot leave it; facing it, you will not be intimate; turning away from it, you will be in harmony. The Buddhas of the three worlds attain enlightenment from this, and the ancestral masters of all ages are enlightened from this. In the sky, it is called wind, clouds, thunder, and rain; on the earth, it is called birds, beasts, grass, and trees; in the five constants, it is called benevolence, righteousness, propriety, wisdom, and trustworthiness; in the five elements, it is called metal, wood, water, fire, and earth. Whether wise or foolish, whether monks or laypeople, even those wriggling worms, which one does not arise from this?' Raising his whisk, he called out to the assembly, saying: 'Is there anyone who can recommend this thing?' After a long silence, he flicked the whisk and said: 'Go, go, the road to the West is long and distant, with a hundred thousand miles to go.' Later, he read through the scriptures in three places, for a total of nine years, and passed away due to a minor illness.
Chan Master Min Shuxiang
A native of Linshui, he studied under Monk Wanfeng Ming and inherited his Dharma lineage. He resided on Mount Baizhang in Dianjiang. On the first day of each month, he would give a sermon: 'Last night, a lion roared, and the golden-haired lion shook itself in the cave and came out. At dawn, the ground is full of Qilin (mythical Chinese hooved creature), instructing the cloth bag monk of Mingzhou to guard them.' He often said that they were not simple, and he advised people not to spread family scandals everywhere. During his sermon, he said: 'Studying the Dao, do not engage in rough Chan, and when you meet people, you must recognize this source. Make a decisive decision, entrust each other face to face, and shedding your bones and changing your muscles is a prerequisite for harmony. Pure gold from the mine must be re-forged, and beautiful jade from the mountain must be carefully studied.'
。看來至寶非容易。不是依俙了目前。住楚江萬壽。上堂。撥轉萬物維新之際。底漢正好向一人納慶之辰。入此選佛場中。開單展缽。弄箸拈匙。徹見元初本體。獲大真實受用。上堂。參禪一著了生死。頓悟圓明徹自己。覺得早知燈是火。於今飯熟多時矣。龍門寺上堂。不到龍門院裡。焉知浪暖桃花。既知浪暖桃花。深入龍門院裡。此猶是化門邊事。且龍門堂上奇特一句。作么生道。五色雲中觀綵鳳。九重天上看飛龍。舉世尊拈花。靈山拈出紫金花。錯過人天百萬家。迦葉破顏方有意。涅槃流佈眼無邪。金襕委付阿難侶。雞足猶披彌勒裟。勿謂兒孫多意氣。禹門不待化龍蛇。仙苑告成。傀儡場中作禍坑。無端平地賺憍陳。誰知線斷懡㦬手。滿面慚惶笑殺人。后旋南浦。示微恙。塔于慈雲庵之右。世壽七十。
錦江禪燈卷第九 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第十
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第三十六世
破山明法嗣
大隋澹竹密禪師
內江姚氏子。生而穎異。剛毅不群。好面折徴難。因見木魚墮地。忽打脫底蘊。寓天童八載。如鱗在淵。歉燒尾耳。遂作偈辭天童云。翛然直入千峰去。一任
【現代漢語翻譯】 看來至寶並非容易得到。不是依稀彷彿地停留在眼前。住在楚江萬壽寺。上堂開示：撥轉萬物更新的時節，哪個好漢正好在天下太平的時候，進入這選佛的道場中，開單展缽，吃飯用筷子，徹見最初的本體，獲得最大的真實受用。上堂開示：參禪這一著是爲了了生死，頓悟圓明徹見自己。覺得早知道燈就是火，如今飯已經熟了很久了。龍門寺上堂開示：不到龍門寺里，怎麼知道春水回暖桃花盛開。既然知道春水回暖桃花盛開，深入龍門寺里。這還是化門邊的事情。那麼龍門堂上奇特的一句，怎麼說呢？五色雲中觀看綵鳳，九重天上觀看飛龍。世尊拈花，靈山會上拈出紫金花（指佛陀拈花微笑的典故），錯過人天百萬家。迦葉（摩訶迦葉，佛陀十大弟子之一，以頭陀苦行著稱）破顏微笑方才領會，涅槃經流佈眼無邪。金襕袈裟委付給阿難（阿難陀，佛陀十大弟子之一，以多聞第一著稱）一夥，迦葉在雞足山還披著彌勒（彌勒菩薩，未來佛）的袈裟。不要說兒孫們多有志氣，禹門（龍門）不需要等待化為龍蛇。仙苑告成，傀儡戲場中製造禍坑，無端平地上欺騙憍陳如（五比丘之首）。誰知道線斷了，傀儡手也驚慌失措，滿面慚愧，笑死人。後來回到南浦，示現輕微的疾病，塔葬在慈雲庵的右邊。世壽七十歲。
錦江禪燈卷第九 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第十
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第三十六世
破山明法嗣
大隋澹竹密禪師
內江姚氏之子。生來就聰穎特異，剛強堅毅與衆不同。喜歡當面指責爭辯。因為看見木魚掉在地上，忽然打脫了底蘊。住在天童寺八年，如同魚在深淵，缺少燒尾（指魚躍龍門）的機會。於是作偈辭別天童寺說：『翛然直入千峰去，一任』
【English Translation】 It seems that supreme treasures are not easily obtained. It's not vaguely lingering before one's eyes. Residing at Wanshou Temple in Chujiang. Ascending the hall: Turning the tide of all things renewing, which hero is just right to enter this field of selecting Buddhas in a time of peace, opening the register and spreading the bowl, using chopsticks for meals, thoroughly seeing the original substance, and obtaining the greatest true enjoyment. Ascending the hall: This move of Chan practice is to end birth and death, to suddenly realize perfect clarity and thoroughly see oneself. Feeling that one knew long ago that the lamp is fire, now the rice has been cooked for a long time. Ascending the hall at Longmen Temple: If you don't go to Longmen Temple, how do you know that the spring waters are warm and the peach blossoms are in full bloom. Since you know that the spring waters are warm and the peach blossoms are in full bloom, delve deeply into Longmen Temple. This is still a matter at the edge of the gate of transformation. Then, what is the extraordinary saying in the hall of Longmen? Viewing colorful phoenixes in five-colored clouds, watching flying dragons in the nine heavens. The World Honored One (Shijun, referring to Buddha) held up a flower, and at the Vulture Peak (Griddhakuta Mountain, where Buddha preached the Lotus Sutra) held up a golden flower (referring to the Zen story of Buddha holding up a flower). Missing millions of families in the human and heavenly realms. Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) smiled knowingly, and the Nirvana Sutra spread with eyes without evil. The golden kasaya (robe) is entrusted to Ānanda (one of the Buddha's ten great disciples, known as the most learned), and Kāśyapa still wears Maitreya's (the future Buddha) robe at Chicken Foot Mountain (Kukkutapada Giri). Don't say that the descendants have much ambition, the Yumen (Dragon Gate) doesn't need to wait to transform into dragons and snakes. The fairy garden is completed, creating a pit of disaster in the puppet show, groundlessly deceiving Kauṇḍinya (one of the first five disciples of the Buddha). Who knows that when the thread is broken, the puppet's hand is also flustered, full of shame, laughing to death. Later, returning to Nanpu, showing slight illness, the stupa is buried to the right of Ciyun Nunnery. The age of the world is seventy years.
Jinjiang Chan Lamp, Volume 9 卍 New Continued Collection, Volume 85, No. 1590, Jinjiang Chan Lamp
Jinjiang Chan Lamp, Volume 10
Compiled by Zhaojue Zhangxue Tongzui
Revised by Shaoxing Huan'an Hu Shengyou
36th Generation from Dajian
Successor of Poshan Ming
Chan Master Danzhu Mi of the Great Sui Dynasty
A son of the Yao family in Neijiang. Born intelligent and extraordinary, resolute and unconventional. He liked to directly criticize and argue. Because he saw a wooden fish fall to the ground, he suddenly broke through the bottom line. He lived in Tiantong Temple for eight years, like a fish in a deep pool, lacking the opportunity to 'burn the tail' (referring to the fish leaping over the Dragon Gate). So he wrote a verse to bid farewell to Tiantong Temple, saying: 'Xiaoran directly enters the thousand peaks, letting'
時流把自欺。折腳鐺安亂石里。頻煨黃獨且隨宜。眾聆不喜。乘夜出山。回蜀見明和尚于佛恩。賓主互換。拳踢相應。故有處處逢人打一場之句。嘉州水蓮庵。元旦上堂。桃未紅李正白。梅梢猶帶三冬雪。許多遊子尚迷歸。處處春江明夜月。與么與么。好肉剜瘡。不與么不與么。虛空釘橛。諸禪相伴水蓮庵。惟者些兒無別說。者些且置。應時及節一句。作么生道。以拄杖卓一卓云。拄杖輕拈出。掀翻佛祖機。上堂。數間茅屋傍江濆。雲水雍容絕謂情。若問野夫為別計。棒頭直指本來人。四來滿座。銀燭交輝。是本來人么。料掉沒交涉。喝一喝。拳一拳。是本來人么。料掉沒交涉。穿衣吃飯。坐臥經行。是本來人么。料掉沒交涉。屙屎放尿。寒則向火。熱則乘涼。是本來人么。料掉沒交涉。依依楊柳日垂金。月照江邨春水明。是本來人么。料掉沒交涉。既恁么也不得。不恁么也不得。畢竟如何委悉。鴛鴦繡出從君看。不把金針度與人。見劫運漸平。重辟大隋白鹿寺。府尹冀公諱應熊。向其德風。躬往迎入錦官。重建草堂。丁未二月廿九日。示微恙。塔全身於大隋之青龍岡。世壽五十九。夏三十。冀公撰塔銘。號無忍焉。
武岡州雲天山燕居申禪師
忠南李氏子。參遍諸方。末後受萬峰明和尚授囑。住貴筑大
【現代漢語翻譯】 現代漢語譯本 時下的人都在自欺欺人。把斷了腿的鼎安放在亂石堆里。經常煨煮黃獨來隨意度日。眾人聽了也不喜歡。於是趁著夜晚離開山，回到四川在佛恩寺拜見明和尚。賓主之間互相勘驗，拳打腳踢相應。所以才有了『處處逢人打一場』的說法。嘉州水蓮庵，元旦上堂說法：桃花還未變紅李花正白，梅花枝頭還帶著冬天的雪。許多遊子還在迷途中不知歸路，處處春天的江面映照著明亮的月亮。這樣說嗎？這樣說是好肉上剜瘡。不這樣說嗎？不這樣說是虛空釘橛。各位禪師相伴在水蓮庵，只有這些話沒有什麼特別的說法。這些暫且放下，應時及節這句話，要怎麼說呢？用拄杖敲一下說：『拄杖輕輕拈起，掀翻佛祖的玄機。』上堂說法：幾間茅屋傍著江邊，雲水悠閒自在，難以用言語形容。如果問我這鄉野之人有什麼特別的打算，那就是用棒頭直指本來面目。四面坐滿了人，銀色的蠟燭交相輝映。這就是本來面目嗎？恐怕完全沒有關係。喝一聲！拳打一下！這就是本來面目嗎？恐怕完全沒有關係。穿衣吃飯，坐臥行走，這就是本來面目嗎？恐怕完全沒有關係。拉屎撒尿，冷了就烤火，熱了就乘涼，這就是本來面目嗎？恐怕完全沒有關係。依依楊柳，夕陽西下，月照江邊村落，春水明亮，這就是本來面目嗎？恐怕完全沒有關係。既然這樣也不對，不這樣也不對，到底要如何才能明白呢？鴛鴦是繡出來給你看的，我不會把金針傳授給你。看到劫難漸漸平息，重新開闢大隋白鹿寺（581-618年）。府尹冀公，名應熊，仰慕他的德行，親自前往迎接他到錦官城。重建草堂。丁未年二月二十九日，略感不適，在大隋（581-618年）的青龍岡火化全身。享年五十九歲，僧臘三十年。冀公撰寫塔銘，謚號無忍。
武岡州雲天山燕居申禪師
是忠南李氏的兒子，參訪過很多地方，最後接受萬峰明和尚的授記，住在貴筑大
【English Translation】 English version People nowadays deceive themselves. They place a broken-legged pot among the chaotic rocks. They frequently simmer Dioscorea bulbifera and live as they please. The crowd listens without joy. Thus, they leave the mountain at night and return to Sichuan to see Ming Heshan at Foen Temple. Host and guest exchange greetings, with fists and kicks corresponding. Hence, there is the saying, 'Everywhere I meet someone, I have a fight.' At Jiazhou Water Lily Temple, on New Year's Day, he ascends the hall and says: The peach blossoms are not yet red, the plum blossoms are white, and the tips of the plum branches still bear the snow of winter. Many wanderers are still lost and have not returned home, and everywhere the spring river reflects the bright moon. Is it like this? To say so is to carve a sore on good flesh. Is it not like this? To say so is to nail a peg in the void. All the Chan masters accompany each other at Water Lily Temple, and there is nothing special to say except for these words. Let's put these aside for now. How should we say the phrase 'in accordance with the times and seasons'? He taps the ground with his staff and says: 'The staff is lightly lifted, overturning the mechanism of the Buddha.' Ascending the hall, he says: Several thatched huts are by the riverbank, the clouds and water are leisurely and free, beyond description. If you ask this rustic man what his special plan is, it is to point directly to the original person with the staff. The hall is full of people, and silver candles shine brightly. Is this the original person? I'm afraid it has nothing to do with it. A shout! A punch! Is this the original person? I'm afraid it has nothing to do with it. Wearing clothes and eating food, sitting and lying down, walking and practicing, is this the original person? I'm afraid it has nothing to do with it. Shitting and pissing, warming oneself by the fire when it's cold, and enjoying the cool when it's hot, is this the original person? I'm afraid it has nothing to do with it. The weeping willows are graceful, the setting sun casts golden light, and the moon shines on the riverside village, with the spring water bright. Is this the original person? I'm afraid it has nothing to do with it. Since it's not right to say it is, and it's not right to say it isn't, how can we truly understand? The mandarin ducks are embroidered for you to see, but I will not pass on the golden needle to you. Seeing that the calamities are gradually subsiding, he reopens the Bailu Temple of the Great Sui Dynasty (581-618 AD). The prefect Ji Gong, whose name is Yingxiong, admired his virtue and personally went to welcome him to Jinguan City. He rebuilt the thatched cottage. On the 29th day of the second month of the Dingwei year, he felt slightly unwell and cremated his entire body at Qinglong Gang during the Great Sui Dynasty (581-618 AD). He lived to the age of fifty-nine, with thirty years as a monk. Ji Gong wrote the inscription for the stupa, with the posthumous title of Wuren (No Endurance).
Zen Master Yanju Shen of Yuntian Mountain in Wugang Prefecture
He was the son of the Li family of Zhongnan. He visited many places and finally received the entrustment from Ming Heshan of Wanfeng, residing in Guizhu Da
興善寺。上堂。僧問。人人上梯子聽說法。即今法在何處。師云。上梯子上梯子。乃云。五里亭十里鋪。夜則明行晝暗度。任是銅頭鐵額來。頂門一擊全身露。上堂。或時冷或時熱。剔起眉毛看時節。大興堂上打驢腰。火神廟裡出鮮血。一場好事要人知。其奈人之信不及。眾中還有信得及者么。上堂。欲賞蟠桃會。慇勤上苑游。方朔偷不去。留滯在枝頭。信手拈來慶和盤。從教億萬秋。上堂。方丈里出來。法堂上坐起。學力如此。見處如此。大眾還我一句來。眾默然。師云。然則盡皆如此就。沒有些閑神野鬼。住楚江楞嚴寺。上堂。決于南嶽行。誰知尚萍梗。連路少盤纏。出賣大佛頂。其價亦不增。售者亦不損。賣與眾位們。祇要還我本。差了一絲毫。彼此皆不肯。大眾。且向絲毫不差處。道一句。眾著語。師云。冬日固是寒。下雨覺更冷。上堂。臨流終日不拋鉤。志在雙鯨得便休。珍重漁人休放手。再拋香餌釣獰龍。有么有么。請出相見高真觀。示眾云。古佛不揚眉。高真解拱手。烏龜撞著蛇。欄腰咬一口。痛殺呂純陽。三豐腳后腫。帶累僧綱司。向外揚家醜。山僧拄杖過人頭。打起金毛特地吼。壽七十二。無病而終。塔于雲天山。
昭覺丈雪醉禪師
中川李氏子。少孺矜持。長以和讓。情性沉厚。意
【現代漢語翻譯】 現代漢語譯本： 興善寺。上堂。僧人問道：『人人都登上梯子聽聞佛法，那麼現在佛法在哪裡呢？』 禪師說：『登上梯子，登上梯子。』 於是說：『五里亭，十里鋪，夜晚則光明地行走，白天卻暗中度過。任憑你是銅頭鐵額的人來，頂門一擊，全身都顯露。』 上堂。有時冷，有時熱，挑起眉毛看時節。大興堂上鞭打驢腰，火神廟裡流出鮮血。一場好事要人知道，可惜人們不相信。大眾中還有相信的人嗎？』 上堂。想要欣賞蟠桃會，慇勤地在上苑遊玩。東方朔也偷不走，蟠桃留滯在枝頭。隨手摘來放在慶和盤中，任憑它經歷億萬年。』 上堂。從方丈里出來，在法堂上坐下。學力如此，見解如此。大眾還我一句話來。』 眾人沉默不語。禪師說：『既然如此，那就都這樣吧，沒有些閑神野鬼。』 住在楚江楞嚴寺。上堂。決心在南嶽修行，誰知還像浮萍一樣漂泊不定。連路上都缺少盤纏，只好出賣大佛頂。價格也不增加，購買的人也沒有損失。賣給各位，只要還我本來的面目。差了一絲一毫，彼此都不肯。大眾，且向絲毫不差的地方，說一句話。』 眾人嘗試回答。禪師說：『冬天的確寒冷，下雨就覺得更冷了。』 上堂。臨著流水終日不拋下魚鉤，志在釣到大鯨魚才肯罷休。珍重啊漁人，不要放手，再拋下香餌釣起猙獰的龍。』 有嗎？有嗎？請出來相見。高真觀，向大眾開示說：『古佛不揚眉，高真懂得拱手。烏龜撞著蛇，攔腰咬一口。痛煞呂純陽（道教人物），三豐（道教人物）腳後跟腫了。連累僧綱司，向外宣揚家醜。山僧的拄杖超過人頭，打起金毛獅子特地吼叫。』 壽七十二歲，無疾而終，塔葬于雲天山。
昭覺丈雪醉禪師
中川李氏之子，年少時莊重自持，長大后溫和謙讓。性情沉穩厚重，意志堅定。
【English Translation】 English version: Xingshan Temple. Giving a lecture. A monk asked, 'Everyone climbs the ladder to listen to the Dharma, so where is the Dharma now?' The Master said, 'Climbing the ladder, climbing the ladder.' Then he said, 'Five Li Pavilion, Ten Li Shop, walking brightly at night, but passing secretly during the day. No matter if you are a person with a copper head and iron forehead, a strike on the top of your head will reveal your whole body.' Giving a lecture. 'Sometimes it's cold, sometimes it's hot, raise your eyebrows to see the season. Whipping the donkey's waist in the Daxing Hall, fresh blood flows from the Fire God Temple. A good thing should be known, but people don't believe it.' Giving a lecture. 'Wanting to admire the Peach Banquet, diligently wandering in the Imperial Garden. Even Fang Shuo (a legendary figure known for stealing peaches) cannot steal them, the peaches remain on the branches. Picking them up casually and placing them on the Qinghe plate, let them last for billions of years.' Giving a lecture. 'Coming out from the abbot's room, sitting in the Dharma Hall. Learning is like this, understanding is like this. Everyone, give me a sentence in return.' The crowd remained silent. The Master said, 'Since that's the case, then let it be, without any idle gods or wild ghosts.' Living in Lengyan Temple in Chujiang. Giving a lecture. 'Determined to practice in Mount Nan, who knew I would still be like duckweed, drifting aimlessly. Even lacking travel expenses on the road, I had to sell the Great Buddha's Crown. The price doesn't increase, and the buyer doesn't lose anything. Selling it to everyone, just wanting you to return my original face. If there's even a slight difference, neither of us will agree. Everyone, let's say a word about the place where there's no difference at all.' The crowd tried to answer. The Master said, 'Winter is indeed cold, and it feels even colder when it rains.' Giving a lecture. 'Standing by the stream all day without casting a hook, determined to catch a big whale before resting. Treasure it, fisherman, don't let go, cast the fragrant bait again to catch the ferocious dragon.' 'Is there? Is there? Please come out to meet. Gaozhen Temple, instructing the crowd, saying: 'The ancient Buddha doesn't raise his eyebrows, the Gaozhen knows how to clasp his hands. A turtle bumps into a snake, biting it in the waist. It pains Lu Chunyang (a Taoist figure), Sanfeng's (a Taoist figure) heel is swollen. Involving the Sanggang Division, spreading family scandals outwards.' The mountain monk's staff exceeds people's heads, raising the golden-haired lion to roar specially.' He lived to seventy-two years old, died without illness, and was buried in a pagoda on Yuntian Mountain.
Zen Master Zhangxue Zui of Zhaojue
The son of the Li family of Zhongchuan, dignified and self-possessed in his youth, gentle and modest when he grew up. His temperament was calm and profound, and his will was firm.
氣淡沖。初參明和尚于萬峰。因鞋倒套不上有省。遂造天童。聞梆聲大徹。單丁佯抑。一衲飄然。后回萬峰。見而印可。開法牛山禹門。漢中靜明。保寧草堂。整頓頹綱。說法如截。鉗錘倜儻。毫髮無容。政烽煙滾滾中。于秦蜀說法。七鎮叢林。正令全施。霜輸云委。上堂。久雨偶晴。人境紛紜。金烏投東嶺。滴露草橋橫。衲子分中明甚麼邊事。若也分疏得。也是烏龜鉆破壁。上堂。法不孤起。仗境方生。境既弗存。法從何立。豎拂子云。此是境。如何是法。擲下云。從茲拋在糞掃堆頭。雨灑風吹去。誕日上堂。吾年四十二。作事多顛躓。佛祖生冤家。怒罵轟天地。兔角杖龍蛇。龜毛繩虎兕。一條鐵脊樑。勿遭岐路使。絲毫尚弗容。死生安將繼。上堂。凜凜寒霜。洗出乾坤正氣。娟娟皓月。印還天地公心。遐邇關河。淳承至化。西來曲調。仗庇流通。作無窟竉之塤篪。韻和不齊之金石。擬側雙聰聽。風吹別調中。追嚴上堂。朝朝睡到日紅東。不會人前撞木鐘。以拄杖敲香幾云。天堂地獄。被山僧一擊。七花八裂了也。惟有目犍連尊者。揚聲大叫云。快活快活。大眾且道。此老快活。從威神力而得耶。從山僧拄杖頭而得耶。試甄別看。如辨別得出。六出祁山非猛士。七擒孟獲始稱豪。上堂。還有𧘂鋒慣戰者么。一僧出。
【現代漢語翻譯】 氣淡沖禪師最初在萬峰禪師處參學，因鞋子倒過來穿而有所領悟。於是前往天童寺，聽到梆子聲而大徹大悟。他佯裝愚鈍，身披一衲，飄然灑脫。後來回到萬峰禪師處，得到印可。先後在牛山、禹門（黃河上的一個地名）、漢中靜明寺、保寧草堂等地開法，整頓衰敗的綱紀，說法如刀截般乾脆利落，鉗錘手段高超，不容絲毫差錯。即使在戰火紛飛之中，也在秦地和蜀地說法，七個鎮的叢林都全面推行正法，如霜雪般降服，如雲霧般消散。
上堂開示：連日陰雨，難得放晴，世間人境，紛紛擾擾。太陽升起在東邊的山嶺上，水滴在草橋上，橫臥著。各位衲子，要分清楚明白，什麼是根本大事？如果能夠分清楚，也像是烏龜鉆破墻壁一樣困難。
上堂開示：佛法不會憑空產生，要依靠外境才能顯現。如果外境不存在了，佛法又從何而立呢？豎起拂塵說：『這就是外境。』那麼什麼是佛法呢？』隨即扔下拂塵說：『從此把它丟在糞堆里，任憑風吹雨打。』
誕辰日上堂開示：我今年四十二歲，做事多有顛簸挫折。佛祖好像是我的冤家，怒罵聲震天動地。用兔角當枴杖，駕馭龍蛇；用烏龜毛當繩索，捆綁虎兕。要有一條鐵打的脊樑，不要在歧路上迷失。如果還有絲毫的容忍，生死大事又將如何了結？』
上堂開示：凜冽的寒霜，洗滌出乾坤的正氣；皎潔的明月，映照出天地的公心。遠近的關山河嶽，都承蒙淳厚的教化；西來的佛曲，依靠庇護而得以流通。要像沒有孔穴的塤篪一樣，韻律和諧，又像不協調的金石之聲。想要側耳傾聽，卻在風中聽到了別的曲調。
追悼嚴和尚上堂開示：每天早上都睡到太陽升起，不會在人前敲木鐘。』用拄杖敲擊香幾說：『天堂地獄，被老僧我一擊，已經七零八落了。』只有目犍連尊者（釋迦摩尼十大弟子之一，以神通第一著稱）大聲叫道：『快活！快活！』各位，你們說，這位老尊者感到快活，是從他的威神力而來呢？還是從老僧我的拄杖頭而來呢？試著辨別看看。如果能夠辨別出來，那麼諸葛亮六出祁山也不能算作是猛士，孟獲被七擒七縱才能稱得上是豪傑。
上堂開示：還有誰是身經百戰的將士嗎？』一位僧人走了出來。
【English Translation】 Chan Master Qi Dan Chong initially studied with Chan Master Minghe at Wanfeng Temple. He had an awakening when he put his shoes on backwards. Subsequently, he went to Tiantong Temple and had a great enlightenment upon hearing the sound of the wooden clapper. He feigned dullness, wearing only a single robe, appearing carefree and detached. Later, he returned to Wanfeng Temple and received approval. He subsequently opened Dharma talks at places like Niushan, Yumen (a place name on the Yellow River), Jingming Temple in Hanzhong, and Caotang in Baoning, rectifying the declining monastic rules, speaking the Dharma as sharply as a knife, with skillful means that allowed no room for error. Even amidst the flames of war, he lectured on the Dharma in the Qin and Shu regions, and the monasteries in seven towns fully implemented the correct Dharma, subduing like frost and snow, and dissipating like clouds.
Giving a Dharma talk: 'After days of rain, it is rare to have clear weather, and the human world is filled with disturbances. The golden crow (sun) rises over the eastern mountains, and dewdrops hang on the grass bridge. Monks, you must clearly distinguish what is the fundamental matter. If you can distinguish it, it is as difficult as a turtle breaking through a wall.'
Giving a Dharma talk: 'The Dharma does not arise in isolation; it relies on external circumstances to manifest. If the external circumstances do not exist, where does the Dharma stand? Raising the whisk, he said, 'This is the external circumstance.' Then what is the Dharma?' Immediately throwing down the whisk, he said, 'From now on, throw it in the dung heap and let the wind and rain blow it away.'
Giving a Dharma talk on his birthday: 'I am forty-two years old this year, and I have experienced many ups and downs. The Buddha seems to be my enemy, with angry shouts shaking the heavens and the earth. Using a rabbit's horn as a staff to control dragons and snakes; using turtle hair as a rope to bind tigers and rhinoceroses. One must have an iron backbone and not be lost on the wrong path. If there is still the slightest tolerance, how will the great matter of life and death be resolved?'
Giving a Dharma talk: 'The biting frost washes out the righteous energy of the universe; the bright moon reflects the impartial heart of heaven and earth. Distant mountains and rivers all benefit from the pure teachings; the melodies from the West (India) are circulated under protection. Like a Xun and Chi (ancient Chinese instruments) without holes, the rhythms are harmonious, yet like the sounds of uncoordinated metal and stone. Trying to listen closely, one hears a different tune in the wind.'
Giving a Dharma talk in memory of Venerable Yan: 'Every morning I sleep until the sun rises, and I don't strike the wooden bell in front of people.' Striking the incense table with his staff, he said, 'Heaven and hell have been shattered into pieces by my strike.' Only Venerable Maudgalyayana (one of the ten great disciples of Shakyamuni Buddha, known for his supernatural powers) shouted loudly, 'Joyful! Joyful!' Everyone, do you say that this old venerable one feels joyful because of his divine power, or because of my staff? Try to discern it. If you can discern it, then Zhuge Liang's six expeditions to Qishan cannot be considered the actions of a brave warrior, and Meng Huo's seven captures and releases can be called heroic.'
Giving a Dharma talk: 'Is there anyone here who is a battle-hardened warrior?' A monk came forward.
師打。僧云。恁么則泥牛㖃太虛去也。師云。將頭不猛。帶累三軍。僧作挜槍勢。師云。善哉善哉。僧擬議。師云。草賊大敗。劫風稍息。重辟昭覺。時年七十有六。掃劫灰得諸方殘篇。縫為錦江禪燈。康熙癸酉秋。命門人竹浪徹生。負稿嘉禾。剞劂流通。
荊南蓮月正禪師
岳池姜氏子。岸谷淵弘。三學備練。因侍明和尚赴齋。途中吃跌。機語相叩。而嗣法焉。后開法于牂牁東印。次徙保壽。再遷荊南柏子庵。上堂。辨魔揀異。須是頂門具眼。訶佛罵祖。還他腦後見腮。若是全提正令。佛來魔來。總與三十棒。何故。放過即不可。上堂。神頭鬼面。突出難辨。魔口佛心。回看益深。直須兩眼雙明。不被境緣轉換。萬別千差。當陽勘破。方受得人天供養。上堂。訊息暗通。尚掛唇齒。靈機互換。猶犯鋒铓。掀倒禪床。拂袖便行。疾入膏育。山僧恁么告報。眾中忽有個負血性底。出來道。老漢因甚壓良為賤。只對他道。雪后始知松柏操。事難方見丈夫心。上堂。欲識佛性義。當觀時節因緣。時節若至。其理自彰。即今鶯嬌柳媚。蠶婦採桑。水流花發。農夫插秧。會得原是天真受用。不會未免業識茫茫。
靈隱文禪師
高梁王氏子。初侍巾瓶于象巖和尚。后參萬峰老人印可。開法黔南之紫竹院。
【現代漢語翻譯】 現代漢語譯本 師父打了下去。 僧人說：『這樣說來，泥做的牛也吼向了太空。』 師父說：『將領不勇猛，會連累整個軍隊。』 僧人做出挜槍的姿勢。 師父說：『好啊，好啊。』 僧人猶豫不決。 師父說：『草寇大敗，劫難的風稍微平息，重新開闢昭覺寺。』當時師父七十六歲。 掃除劫難后的灰燼，得到各方的殘缺篇章，縫補成《錦江禪燈》。康熙癸酉年（1693年）秋天，命令門人竹浪徹生，揹著稿子到嘉禾，雕刻印行流通。
荊南蓮月正禪師
是岳池姜氏的兒子，岸谷淵弘，精通經律論三學。因為侍奉明和尚去赴齋，途中跌倒，機鋒相對，因此繼承了他的法脈。後來在牂牁東印開創道場，之後遷到保壽寺，再次遷到荊南柏子庵。上堂說法：辨別魔境，揀擇差異，必須頭頂上長著眼睛。呵斥佛，謾罵祖師，還要後腦勺能看見腮幫子。如果是完全提持正令，佛來也好，魔來也好，一律打三十棒。為什麼？放過就不可收拾了。上堂說法：神頭鬼面，突出難以辨認。魔口佛心，回頭看更加深刻。必須兩眼都明亮，不被外境所轉換。萬種差別，千種不同，當面勘破，才能受得起人天供養。上堂說法：訊息暗中相通，還掛在嘴邊。靈機互相轉換，仍然觸犯鋒芒。掀翻禪床，拂袖而去，迅速進入膏腴之地。山僧我這樣告訴你們，大眾中如果有個血氣方剛的人，出來說：『老漢你為什麼壓良為賤？』只對他說道：『雪后才知道松柏的操守，事情艱難才能顯出大丈夫的心。』上堂說法：想要認識佛性的意義，應當觀察時節因緣（hetu-pratyaya）。時節如果到了，其中的道理自然彰顯。如今黃鶯嬌啼，楊柳嫵媚，蠶婦採桑，水流花開，農夫插秧。領會了原本是天真受用，不領會難免被業識所迷惑。
靈隱文禪師
是高梁王氏的兒子，起初在象巖和尚處侍奉巾瓶，後來參拜萬峰老人得到印可，在黔南的紫竹院開創道場。
【English Translation】 English version The master struck. The monk said, 'In that case, the mud ox bellows into the void.' The master said, 'If the general is not brave, he will implicate the entire army.' The monk made a gesture of wielding a spear. The master said, 'Good, good.' The monk hesitated. The master said, 'The bandit army is utterly defeated, the wind of calamity has subsided slightly, and Zhaojue Monastery is being rebuilt.' At that time, the master was seventy-six years old. Sweeping away the ashes after the calamity, he obtained fragments from various places and sewed them together into the 'Jinjiang Zen Lamp'. In the autumn of the Guiyou year of the Kangxi reign (1693), he ordered his disciple Zhulang Chesheng to carry the manuscript to Jiahe for engraving and circulation.
Zen Master Lian Yue Zheng of Jingnan
He was the son of the Jiang family of Yuechi. He was profound in his understanding of the scriptures, precepts, and treatises (Tri-śikṣā). Because he attended Master Ming to a vegetarian meal and fell on the way, they exchanged sharp words, and thus he inherited the Dharma. Later, he founded a monastery in Dongyin, Zangke, then moved to Baoshou Monastery, and then to Baizi Hermitage in Jingnan. Ascending the Dharma seat, he said: 'To distinguish demons and choose differences, one must have eyes on the top of one's head. To scold the Buddha and curse the patriarchs, one must still see the cheeks behind one's head. If one fully upholds the correct decree, whether the Buddha comes or the demon comes, give them thirty blows each. Why? Letting them go is unacceptable.' Ascending the Dharma seat, he said: 'Ghostly faces and demonic visages are difficult to distinguish. The heart of a demon and the mind of a Buddha, looking back, are even more profound. One must have both eyes bright and not be transformed by external circumstances. Ten thousand differences, a thousand distinctions, expose them directly, and then one can receive the offerings of humans and gods.' Ascending the Dharma seat, he said: 'Secret communication of news still hangs on the lips and teeth. The mutual exchange of spiritual opportunities still offends the sharp edge. Overturn the Zen bed, flick your sleeves and leave, quickly enter the fertile land. This mountain monk tells you this, if there is someone among you with a bloody temperament who comes out and says, 'Old man, why do you oppress the good and treat them as cheap?' Just tell him, 'Only after the snow do you know the integrity of the pine and cypress, only in difficult times do you see the heart of a great man.' Ascending the Dharma seat, he said: 'If you want to know the meaning of Buddha-nature (Buddha-dhātu), you should observe the conditions of the time (hetu-pratyaya). If the time comes, the principle will naturally be revealed. Now the orioles sing sweetly, the willows are charming, the silkworm women are picking mulberry leaves, the water flows and the flowers bloom, and the farmers are planting rice seedlings. Understanding this is originally a natural enjoyment, not understanding it inevitably leads to confusion by karmic consciousness (karma-vijñāna).'
Zen Master Wen of Lingyin
He was the son of the Wang family of Gaoliang. He initially served with a water bottle at the side of Master Xiangyan, and later received approval from Elder Wanfeng. He founded a monastery at the Zizhu Hermitage in Qiannan.
上堂。紫竹風生入翠嬌。橫斜弄影半窗搖。今朝唱和無生曲。幸有知音同共敲。同共敲。節令不相饒。三春已度過。九夏正芳新。柳綠開眉眼。桃紅契本心。所以道。不離寶華殿。不越菩提場。重重華藏交參。一一珠網圓瑩。且道承誰恩力。橫按鏌鎁全正令。太平寰宇斬癡頑。因雪上堂。徹骨寒威正寂寥。紅爐𦦨上六花飄。捲簾薦取西來意。無限瓊枝拂柳條。上堂。心非是性。認性乖宗。性非是心。立心失旨。性本無為。心亦無形。于無為無形處。辨得端的。一切諸形儘是心。一切有為都是性。放則乾坤沖塞。收則風行草偃。且收放一句。作么生道。竿頭絲線從君弄。不犯清波意自殊。
慧覺衣禪師
綦江熊氏子。丱歲失怙。年三十。悟身世苦空。依華銀山常白師落䰂。后參雙桂老人。方蒙印證。歸住渝城治平寺。上堂。六年冷地苦辛勤。一點明星刺眼睛。剛道瞿曇成正覺。依前日午打三更。上堂。父子情同。渾無彼此。君臣道合。杳絕親疏。治國齊家。上呼下應。入則如藤倚樹。出則似箭離弦。不惟貫革九重。而且萬機直透。有時弓矢雙收。鋒铓墮地。且道利害在什麼處。王令已行天下遍。將軍塞外絕煙塵。
林木綬禪師
酆陵蔣氏子。參雙桂明和尚。總院事。始印證焉。誌喜玩游。聞吳
【現代漢語翻譯】 現代漢語譯本： 上堂說法。紫竹林中清風吹拂，吹入翠竹，搖曳生姿。橫斜的竹影映在半窗之上。今天我們一同唱和這無生之曲，有幸遇到知音一同敲擊。一同敲擊，時間不等人啊。春天已經過去，盛夏正是芳菲時節。柳樹舒展綠葉，像是展開了眉眼，桃花盛開，暗合本心。所以說，不離開寶華殿（佛殿名），不超越菩提場（悟道之處）。重重疊疊的華藏世界相互交織，每一顆珠網都圓潤晶瑩。要說這是承蒙誰的恩力？橫按鏌鎁（古代寶劍名），完全秉持正令，在太平寰宇之中斬除癡頑。因為下雪而上堂說法。徹骨的寒冷，寂靜寥落，紅爐之上，六角雪花飄落。捲起簾子，推薦西來的佛法真意，無盡的瓊枝輕拂柳條。
上堂說法。心不是性，執著于性就違背了宗旨。性不是心，立心就失去了要旨。性本是無為的，心也是無形的。在無為無形之處，辨別得清楚明白，一切諸形都是心所顯現，一切有為都是性的作用。放開則充塞天地，收回則如風吹草偃。且說這收放一句，該怎麼說呢？竿頭的絲線任你擺弄，不觸犯清澈的水波，意境自然不同。
慧覺衣禪師
是綦江熊氏之子。年幼喪父。三十歲時，領悟到身世的苦空，依華銀山常白禪師剃度出家。后參學于雙桂老人，才得到印證。之後回到渝城，住在治平寺。上堂說法。六年冷清之地，苦苦辛勤，一點明星刺破眼睛。剛說瞿曇（釋迦牟尼佛的姓氏）成了正覺，依舊是中午時分打三更。
上堂說法。父子之情相同，完全沒有彼此之分。君臣之道相合，沒有親疏之別。治理國家，整頓家庭，上呼下應。進入則像藤蔓依附樹木，出去則像箭離弦。不只貫穿九重宮闕，而且萬機事務都能直接通達。有時弓箭雙雙收回，鋒芒墜落於地。要說這利害關係在哪裡？王的命令已經通行天下，將軍在塞外絕跡煙塵。
林木綬禪師
是酆陵蔣氏之子。參學于雙桂明和尚，擔任總院事。開始得到印證。喜歡遊玩，聽聞吳
【English Translation】 English version: Ascending the hall. The breeze rustles through the purple bamboo, entering the verdant grove. Slanting shadows play across half the window. Today, we chant in harmony the song of no-birth, fortunate to have kindred spirits to strike the rhythm together. Together we strike, the seasons do not wait for us. Spring has passed, and high summer is in its fragrant prime. The willows unfurl their green leaves, like opening eyebrows and eyes, and the peach blossoms bloom, in accord with our original mind. Therefore, it is said: not departing from the Jeweled Splendor Hall (name of a Buddhist hall), not exceeding the Bodhi field (place of enlightenment). Layer upon layer, the Hua-yan (Avatamsaka) world interpenetrates, each and every jewel in the net is round and luminous. But tell me, by whose grace is this so? Holding the Mo-xie (ancient sword name) horizontally, fully upholding the true decree, in the peaceful universe, we斬除癡頑 (cut off delusion and stubbornness). Because of the snow, ascending the hall. The piercing cold is still and desolate, above the red furnace, six-petaled snowflakes flutter. Raise the curtain, recommend the meaning of the Westward Transmission (Buddhism), endless jade branches brush the willow twigs.
Ascending the hall. The mind is not the nature, clinging to the nature goes against the principle. The nature is not the mind, establishing the mind loses the essence. The nature is originally non-action, the mind is also formless. In the place of non-action and formlessness, if you discern clearly and thoroughly, all forms are manifestations of the mind, all actions are functions of the nature. When released, it fills the universe; when withdrawn, it is like the wind bending the grass. But tell me, how should this phrase of release and withdrawal be spoken? The silk thread on the pole is yours to play with, without disturbing the clear waves, the meaning is naturally different.
Hui Jue Yi Zen Master
Was the son of the Xiong family of Qi River. He lost his father in his youth. At the age of thirty, he realized the suffering and emptiness of life, and was tonsured by Zen Master Chang Bai of Hua Yin Mountain. Later, he studied with Old Man Shuang Gui, and only then received confirmation. Afterwards, he returned to Yu City and lived in Zhi Ping Temple. Ascending the hall. For six years in a cold place, enduring hardship and diligence, a single bright star pierces the eyes. Just saying that Gautama (Buddha's surname) attained perfect enlightenment, it is still the middle of the day striking the third watch.
Ascending the hall. The affection between father and son is the same, completely without any difference. The way of the ruler and ministers is in accord, without any distinction of closeness or distance. Governing the country, regulating the family, the superior calls and the inferior responds. Entering, it is like a vine relying on a tree; exiting, it is like an arrow leaving the string. Not only does it penetrate the nine layers of the palace, but also all affairs of state are directly accessible. Sometimes the bow and arrow are both withdrawn, and the sharp edge falls to the ground. But tell me, where does the advantage or disadvantage lie? The king's decree has already spread throughout the world, and the general has eliminated smoke and dust beyond the border.
Lin Mu Shou Zen Master
Was the son of the Jiang family of Feng Ling. He studied with Abbot Ming He of Shuang Gui, and served as the head of the monastery. He began to receive confirmation. He enjoyed playing and traveling, and heard of Wu
越水山之秀。一艇飄然。有不預遊人之句。后回錦官昭覺。法兄醉和尚請上堂。憐新念舊逢佳節。萬里河山鋪錦色。稅少年豐荷聖恩。獅林豹變成英傑。且道英傑者何。天得一似清。地得一以寧。君王得一萬國來臣。公卿得一鹽梅調羹。士民得一孝子賢孫。衲僧得一柱石宗門。敢問大眾。如何是一。雙桂飄香遠。昭覺靄慈雲。末歸南浦大佛寺。以優老焉。
云幻宸禪師
蜀東忠州萬氏子。每有出塵之志。十六出家。廿歲稟戒于象崖禪師。巾瓶三稔。參破山和尚。服膺數載。記莂之。應巴州中峰禪寺之請。入院上堂。一門超出。彈指了達無為。兩眼豁開。宛然頓證妙果。心本是佛。何必尋劍刻舟。念乃即空。豈得離波覓水。千江月映。處處百億化身。萬樹春回。在在隨緣應感。淫房酒肄。即是彌勒道場。虎穴魔宮。原來釋迦寶所。舉一明三。坐斷人天異路。知十答百。不落凡聖階梯。堪報不報之恩。用作無為之化。堯天舜日以增輝。金車法輪而常轉。正恁么時。祝國利生一句。作么生道。四海狼煙都息盡。萬邦只教樂昇平。
寂光豁禪師
南充楊氏子。中歲落髮。參𧥣雙桂明和尚印可。住龍印山佛子禪寺。上堂。大冶初開。鉗錘燥辣。熱煉冷砧。要且下下。不落別處。如此說話。木上座未肯全
【現代漢語翻譯】 現代漢語譯本 越水山峰秀麗，一葉扁舟悠然飄蕩，這景象與那些尋常的遊客毫不相干。後來回到錦官城（今四川成都）的昭覺寺。法兄醉和尚請我上堂說法。感嘆在這美好的節日裡，既有對新事物的欣喜，也有對往昔的回憶。萬里河山，如錦緞般鋪展開來，少年們享受著豐收的喜悅，沐浴著皇恩浩蕩。獅子和豹子也蛻變成爲了英雄豪傑。那麼，什麼是英雄豪傑呢？天得到『一』而清明，地得到『一』而安寧，君王得到『一』，萬國都會前來朝拜。公卿得到『一』，就能像鹽和梅一樣調和羹湯。士人和百姓得到『一』，就會有孝子賢孫。僧人得到『一』，就能成為宗門的棟樑。請問各位，這個『一』是什麼？雙桂的香氣飄向遠方，昭覺寺籠罩在慈祥的雲霧之中。最終我回到南浦大佛寺，在那裡安度晚年。
云幻宸禪師
云幻宸禪師，是蜀東忠州萬氏之子。他從小就立下了出世修行的志向。十六歲時出家，二十歲時在象崖禪師處受具足戒。持戒三年後，參拜破山和尚。在破山和尚門下學習多年，得到了他的認可。應巴州中峰禪寺的邀請，到寺院升座說法。他能迅速領悟佛法，在彈指間就能通達無為的境界。兩眼豁然開朗，當下就證得了微妙的果位。心本來就是佛，又何必像刻舟求劍一樣向外尋求？念頭本來就是空性的，又怎麼能離開波浪去尋找水呢？千江有月亮的倒影，處處都有百億化身。萬樹迎來春回大地，時時處處都隨緣應感。淫房酒肆，就是彌勒菩薩的道場。虎穴魔宮，原來就是釋迦牟尼佛的寶所。舉一反三，截斷了人天之間的歧路。知十答百，不落入凡夫和聖人的階梯。堪以報答那難以報答的恩情，用以成就那無為的教化。使堯舜時代的太平盛世更加光輝，使金車法輪永遠轉動。正當這個時候，用祝願國家、利益眾生這句話，該怎麼說呢？希望四海的戰火都平息，萬國百姓都能夠快樂安寧。
寂光豁禪師
寂光豁禪師，是南充楊氏之子。中年時出家，參拜雙桂明和尚，得到他的印可。住在龍印山佛子禪寺。上堂說法時說：『大冶爐剛剛開啟，鉗子和錘子都非常鋒利。經過熱煉和冷砧的鍛打，最終要落到實處。』像這樣說話，木上座未必完全認可。
【English Translation】 English version The peaks of Mount Yueshui are beautiful, and a lone boat drifts leisurely, a scene unrelated to ordinary tourists. Later, I returned to Zhaojue Temple in Jinguancheng (now Chengdu, Sichuan). Dharma brother, the Drunken Monk, invited me to ascend the hall and preach. I lamented that in this beautiful festival, there is both joy for new things and memories of the past. The vast rivers and mountains are spread out like brocade, and the young people enjoy the joy of harvest, bathed in the boundless imperial grace. Lions and leopards have also transformed into heroes. So, what are heroes? Heaven gains 'one' and becomes clear, earth gains 'one' and becomes peaceful, the king gains 'one', and all nations will come to pay tribute. Ministers gain 'one', and they can harmonize the soup like salt and plums. Scholars and commoners gain 'one', and they will have filial sons and virtuous grandchildren. Monks gain 'one', and they can become pillars of the Dharma gate. May I ask everyone, what is this 'one'? The fragrance of the double osmanthus trees drifts far away, and Zhaojue Temple is shrouded in auspicious clouds. Finally, I returned to Nanpu Great Buddha Temple to spend my old age there.
Chan Master Yunhuan Chen
Chan Master Yunhuan Chen was the son of the Wan family of Zhongzhou in eastern Sichuan. He had the ambition to leave the world and practice from a young age. He left home at the age of sixteen and received full ordination at the age of twenty under Chan Master Xiangya. After upholding the precepts for three years, he visited the monk Poshan. After studying under the monk Poshan for many years, he was approved by him. Invited by Zhongfeng Chan Temple in Bazhou, he ascended to the temple to preach. He can quickly understand the Dharma, and in the snap of a finger, he can understand the realm of non-action. His eyes suddenly opened, and he immediately attained the subtle fruit. The mind is originally Buddha, so why seek externally like carving a boat to find a sword? Thoughts are originally empty, so how can one seek water apart from the waves? The moon is reflected in thousands of rivers, and there are hundreds of billions of incarnations everywhere. Ten thousand trees usher in the return of spring, and respond to causes and conditions at all times and in all places. Brothels and taverns are the bodhimanda of Maitreya Bodhisattva. The tiger's den and the demon palace are originally the precious place of Shakyamuni Buddha. Inferring three from one example, cutting off the divergent paths between humans and gods. Knowing ten and answering a hundred, not falling into the steps of ordinary people and saints. Worthy of repaying the kindness that is difficult to repay, and using it to accomplish the teaching of non-action. Make the peaceful and prosperous era of Yao and Shun even more glorious, and make the golden wheel of Dharma turn forever. At this very moment, how should we say the sentence of wishing the country prosperity and benefiting all beings? May the flames of war in the four seas be extinguished, and may the people of all nations be happy and peaceful.
Chan Master Jiguang Huo
Chan Master Jiguang Huo was the son of the Yang family of Nanchong. He left home in middle age and visited the monk Ming of Shuanggui, and was approved by him. He lived in Fozi Chan Temple on Longyin Mountain. When he ascended the hall to preach, he said: 'The great smelting furnace has just been opened, and the tongs and hammers are very sharp. After the forging of hot refining and cold anvil, it must eventually fall into place.' Speaking like this, the wooden seat may not fully approve.
許在。以拄杖卓一卓云。會么。乃佛乃祖情與無情。盡在山僧拄杖頭邊。縱奪殺活去也。眾中還有覷得及者么。聽取一偈。權衡殺活勝英豪。旗鼓開時膽氣高。大將拈弓能幾幾。巧施一箭落雙鵰。喝一喝。
易庵師禪師
資陽廖氏子。因讀圓覺。念世無常。年三十三。方始披剃。聞明和尚宗風大振躬詣參究。更名印師。遂蒙記莂。后住西安大興善寺。上堂。玄機獨運。今古一如。時節難饒。寒暑遞換。雲門木馬嘶風。群陰剝盡。雪嶺泥牛吼月。一陽復逢。煥寒光於十地。煦和氣於九重。普天率土。咸荷產生。林下道人合作么生。唯將靈鷲拈花事。佐贊皇圖億萬春。上堂。玉骨冰肌梅正賒。長空星月結霜花。明明道出箇中意。何事海邊更算沙。
渝州華巖聖可和尚
營山王氏子。侏儒淵默。於世邈焉。常聽金剛經云。胎卵濕化。咸證金剛不壞之身。稍有疑駭。遂舍家。投遼陽師落䰂。法名德玉。凡行住坐臥。便疑此身乃膿血所成。猶如聚沫。那個是我金剛不壞底。因參破山明和尚。以前語詰之。服膺數稔。始印證焉。以狂猿未控。走半天下。后歸華巖古洞。遐邇聆之。歸者如市。眾請上堂。雞鳴犬吠。鵲噪鴉啼。觀音菩薩來也。墻壁瓦礫。大地山河。普賢愿王在焉。聲色里求人。聞見中垂手。
【現代漢語翻譯】 現代漢語譯本： 許在。用拄杖敲擊一下說：『會么？』 乃佛乃祖，情與無情，盡在山僧的拄杖頭邊。縱奪殺活也在這裡。大眾中還有能看得及時的么？聽我一偈：權衡殺活勝過英雄豪傑，旗鼓展開時膽氣高昂。大將拉弓能有幾分把握？巧妙地施放一箭射落雙鵰。』喝一聲。
易庵師禪師 資陽廖氏之子。因為讀《圓覺經》，感念世事無常，三十三歲（公元）才開始剃度出家。聽聞破山明和尚宗風大盛，親自前往參究，改名為印師，於是蒙受記莂。後來住在西安大興善寺。上堂說法：『玄妙的機用獨自運轉，古今始終如一。時間不等人，寒暑交替變換。雲門木馬在風中嘶鳴，所有的陰氣都消退殆盡。雪嶺泥牛對著月亮吼叫，一陽之氣重新到來。在十地菩薩的境界中煥發寒冷的光芒，在九重天中散發溫暖的氣息。普天之下，所有的土地，都蒙受著產生之恩。林下的修行人應該如何作為呢？唯有將靈鷲山（Grdhrakuta，佛陀說法之地）拈花微笑的事蹟，用來佐助皇圖的億萬年長春。』上堂說法：『玉骨冰肌的梅花正盛開，長空中星月凝結成霜花。明明地道出了其中的意旨，為何還要在海邊計算沙子的數量呢？』
渝州華巖聖可和尚 營山王氏之子，身材矮小，沉默寡言，與世事疏遠。常常聽聞《金剛經》說：『胎生、卵生、濕生、化生，都能證得金剛不壞之身。』稍有疑惑，於是捨棄家庭，投奔遼陽師落䰂，法名德玉。凡是行走、站立、坐臥，便懷疑此身乃是膿血所成，猶如聚沫。哪個才是我的金剛不壞之身呢？因為參拜破山明和尚，用以前的疑問詰問他，信服了數年，才得到印證。因為狂猿沒有被控制，走遍了半個天下，後來回到華巖古洞，遠近的人都聽說了他，歸附的人像趕集一樣。大眾請他上堂說法：『雞鳴犬吠，喜鵲喧鬧烏鴉啼叫，觀音菩薩（Avalokitesvara）來了。墻壁瓦礫，大地山河，普賢愿王（Samantabhadra）就在這裡。在聲色中求人，在聞見中垂下手印。』
【English Translation】 English version: Xu Zai. He tapped his staff once and said, 'Do you understand? The Buddha and the Patriarch, sentient and insentient beings, are all at the head of this old monk's staff. Seizing and releasing, killing and giving life are also here. Is there anyone in the assembly who can see it in time? Listen to my verse: Weighing killing and giving life surpasses heroes and champions; when the flags and drums are unfurled, courage soars. How much certainty does a great general have when drawing his bow? Skillfully releasing an arrow, he shoots down two eagles.' He shouted once.
Zen Master Yi'an Shi A son of the Liao family of Ziyang. Because he read the Yuanjue Sutra (Sutra of Perfect Enlightenment) and felt the impermanence of the world, he began shaving his head at the age of thirty-three (CE). Hearing that the lineage of Monk Poshan Ming was flourishing, he personally went to study and was renamed Yin Shi, thus receiving recognition. Later, he lived in the Daxingshan Temple in Xi'an. Ascending the hall, he said, 'The mysterious function operates independently, the past and present are always the same. Time does not wait for people, cold and heat alternate and change. The Yunmen wooden horse neighs in the wind, all the yin energy is exhausted. The snow-capped mountain mud ox roars at the moon, the one yang energy returns. It radiates cold light in the ten bhumis (ten stages of the Bodhisattva path), and exudes warm air in the nine heavens. All the land under heaven receives the grace of creation. What should the Daoist under the forest do? Only use the story of Shakyamuni Buddha (Tathagata) picking a flower and smiling on Vulture Peak (Grdhrakuta, the place where the Buddha preached) to assist the imperial plan for millions of springs.' Ascending the hall, he said, 'The plum blossoms with jade bones and icy skin are in full bloom, and the stars and moon in the long sky condense into frost flowers. Clearly stating the meaning within, why bother counting the grains of sand by the sea?'
Venerable Shengke, Abbot of Huayan Monastery in Yu Prefecture A son of the Wang family of Yingshan, dwarfish and taciturn, aloof from the world. He often heard the Diamond Sutra say, 'Those born from wombs, eggs, moisture, and transformation can all attain the indestructible body of Vajra.' He was slightly doubtful, so he abandoned his family and went to Liaoyang to follow Master Luo Nie, with the Dharma name Deyu. Whenever he walked, stood, sat, or lay down, he suspected that this body was made of pus and blood, like a collection of foam. Which is my indestructible body of Vajra? Because he visited Monk Poshan Ming and questioned him with his previous doubts, he believed for several years before receiving confirmation. Because the wild ape was not controlled, he traveled half the world, and later returned to the ancient Huayan Cave. People from far and near heard of him, and those who returned were like a market. The assembly asked him to ascend the hall and preach: 'The rooster crows, the dog barks, the magpie chatters, and the crow caws, Avalokitesvara Bodhisattva (Avalokitesvara) has arrived. The walls, tiles, rubble, the great earth, mountains, and rivers, Samantabhadra Bodhisattva (Samantabhadra) is here. Seeking people in sounds and sights, lowering the hand seal in hearing and seeing.'
則不無。掀翻聲色。踢脫見聞一句。作么生道。數聲清磬是非外。一個閑人天地間。住濾州方山。佛誕。太守陳公入山掛幡彩。請上堂。問君恩如山何以報。師云。鎮夜瀟瀟雨。進云。親恩似海何以酬。師云。電后一聲雷。進云。酬恩報德蒙師指。即今陳護法入山。作么生款待。師云。蘇斯蕉扇正維夏。快我秧針適麥秋。進云。恁么則不二門中無撿擇。人情佛法兩週全。師云。也要阇黎親薦得。乃云。達磨達現宰官身。魔外雲門詎可侵。去歲金身長丈六。今朝丈六實迦文。驀拈拂子召眾云。還識迦文么。臣報君恩子報親。擊拂子兩下。寓遵義府綏陽嘉瑞寺。結夏上堂。舉虎丘隆祖因僧問。九旬禁足此意如何。祖云。理長則就。進云。只如六根不具底。還禁得也無。祖云。穿卻鼻孔。進云。學人小出大遇去也。祖云。降將不斬。進云。恁么則放某甲逐便。祖云。停囚長智。師云。隆祖恁么白足調心。高打墻籬。深掘隍塹。密固靈根。可謂有本。只是太區區生。今日德玉不爾。設有問九旬禁足此意如何。有條攀條。無條攀例。六根不具底還禁得也無。淫房多畫姓。酒肆有詩名。學人小出大遇去也。萬水千山里。猶是草鞋塵。頌云。無住之心那個知。電光石火較猶遲。且將法界為床座。入理之門有子規。
快雪國禪師
【現代漢語翻譯】 現代漢語譯本 則不無。掀翻聲色，踢脫見聞一句，作么生道？數聲清磬是非外，一個閑人天地間。住濾州方山。佛誕，太守陳公入山掛幡彩，請上堂。問：『君恩如山，何以報？』師云：『鎮夜瀟瀟雨。』進云：『親恩似海，何以酬？』師云：『電后一聲雷。』進云：『酬恩報德蒙師指，即今陳護法入山，作么生款待？』師云：『蘇斯蕉扇正維夏，快我秧針適麥秋。』進云：『恁么則不二門中無撿擇，人情佛法兩週全。』師云：『也要阇黎親薦得。』乃云：『達磨（Bodhidharma，禪宗始祖）達現宰官身，魔外雲門詎可侵？去歲金身長丈六，今朝丈六實迦文（釋迦牟尼的別稱）。』驀拈拂子召眾云：『還識迦文么？臣報君恩子報親。』擊拂子兩下。寓遵義府綏陽嘉瑞寺，結夏上堂。舉虎丘隆祖因僧問：『九旬禁足此意如何？』祖云：『理長則就。』進云：『只如六根不具底，還禁得也無？』祖云：『穿卻鼻孔。』進云：『學人小出大遇去也。』祖云：『降將不斬。』進云：『恁么則放某甲逐便？』祖云：『停囚長智。』師云：『隆祖恁么白足調心，高打墻籬，深掘隍塹，密固靈根，可謂有本。只是太區區生。今日德玉不爾。設有問九旬禁足此意如何？有條攀條，無條攀例。六根不具底還禁得也無？淫房多畫姓，酒肆有詩名。學人小出大遇去也。萬水千山里，猶是草鞋塵。』頌云：『無住之心那個知？電光石火較猶遲。且將法界為床座，入理之門有子規。』 快雪國禪師
【English Translation】 English version Then it is not without. Overturning sound and form, kicking away the sentence of seeing and hearing, how to say it? Several sounds of clear chimes beyond right and wrong, a leisurely person between heaven and earth. Residing in Fangshan, Luzhou. On Buddha's Birthday, Prefect Chen entered the mountain to hang banners and requested to ascend the hall. Asked: 'The grace of the ruler is like a mountain, how to repay it?' The Master said: 'A drizzling rain all night long.' Advanced: 'The kindness of parents is like the sea, how to requite it?' The Master said: 'A thunder after lightning.' Advanced: 'Repaying kindness and gratitude, I am enlightened by the Master. Now that Protector Chen has entered the mountain, how should we treat him?' The Master said: 'The Su-style banana fan is just right for summer, and the quick rice seedlings are suitable for the wheat harvest.' Advanced: 'In that case, there is no selection in the non-dual gate, and human feelings and Buddhist Dharma are both complete.' The Master said: 'It is also necessary for the Ajari (Acharya, a teacher) to personally recommend it.' Then he said: 'Bodhidharma (達磨，Zen Buddhism's founder) manifests as a high official, how can demons and heretics invade Yunmen? Last year, the golden body was sixteen feet tall, and today, the sixteen feet is truly Sakyamuni (迦文，another name for Sakyamuni).' Suddenly picking up the whisk, he summoned the assembly and said: 'Do you still recognize Sakyamuni? The minister repays the ruler's grace, and the son repays the parents' kindness.' He struck the whisk twice. Residing in Jiarui Temple, Suiyang, Zunyi Prefecture, he concluded the summer retreat and ascended the hall. He cited the case of Longzu of Tiger Hill, where a monk asked: 'What is the meaning of the ninety-day retreat?' Zu said: 'If the principle is long, then follow it.' Advanced: 'What about those who lack the six senses, can they still be restrained?' Zu said: 'Pierce their nostrils.' Advanced: 'This student has a small departure and a great encounter.' Zu said: 'A surrendered general is not beheaded.' Advanced: 'In that case, let me go as I please?' Zu said: 'Detaining prisoners increases wisdom.' The Master said: 'Longzu, in this way, with bare feet, regulates the mind, builds high walls, digs deep moats, and firmly secures the spiritual roots, which can be said to have a foundation. But it is too narrow-minded. Today, Deyi is not like that. If someone asks what is the meaning of the ninety-day retreat? If there is a rule, follow the rule; if there is no rule, follow the precedent. Can those who lack the six senses still be restrained? In brothels, many surnames are painted; in taverns, there are poetic names. This student has a small departure and a great encounter. In thousands of mountains and rivers, it is still the dust of straw sandals.' The verse says: 'Who knows the mind of non-abiding? It is still slower than lightning and flint. Let the Dharma realm be the bed, and the cuckoo is in the gate of entering the principle.' Zen Master Kuaixue of the State
宕渠王氏子。神疏氣爽。逸韻軒然。入明和尚之室。后住南隆東禪庵。上堂。問如何是山中境。師云。綠水滔滔穿洞口。飄飄黃葉樹頭飛。乃云。吾從成褫來。劈開個門戶。搊又搊不起。扶又扶不住。深山曠野中。左右無依怙。免強自支援。刀耕為活路。糧收三五石。衣裾頗充足。晝夜不歇心。脊樑生鐵鑄。打起老精神。蓄養中心樹。數年不出山。無榮亦無辱。撞著無情漢。將我強推出。禪道尚不知。人情又不熟。山夫自愧百無能。終日如癡恰似兀。
合州石幢壽禪師
嘉陵姚氏子。初寓禹門丈和尚堂中。參隨甚久。遂之雙桂印可。住濮陽龍遊。一榻蕭然。別無長物。有回石頭之風。僧問。和尚未見破老人時如何。師云。眼光爍破四天下。進云。見后如何。師云。瞎。進云。學人不然。師云。試道看。進云。學人未見和尚時瞎。見后眼光爍破四天下。師豎拂子見么。進云見。師便打。上堂。六戶虛通。萬象烏能逃影。一門超出。諸境自是潛蹤。以一門而含六戶。千差共轍。將六戶而歸一門。萬別同源。無內無外。耀騰今古。非暗非明。於斯薦得。越格超宗。上堂。龍遊無法說。縱橫活鱍鱍。拈起鱉鼻蛇。露出衝霄鶴。放去周寰宇。收來隨摺合。不滯有無機。寧分月小大。覿體總恁么。阿誰能卜度
【現代漢語翻譯】 現代漢語譯本 宕渠王氏之子，精神清朗，氣宇不凡。他進入明和尚的禪房，後來住在南隆東禪庵。上堂說法時，有人問：『什麼是山中的景象？』 禪師回答說：『碧綠的流水滔滔不絕地穿過洞口，輕飄飄的黃葉在樹梢上飛舞。』 於是禪師說：『我自從經歷成敗得失以來，劈開了一扇門戶，想扶起來卻扶不起，想支撐住卻支撐不住。在深山曠野中，左右沒有可以依靠的。勉強支撐著自己，靠耕田為生路。收成三五石糧食，衣著還算充足。晝夜不停歇地操勞，脊樑像鋼鐵鑄成的一樣。打起精神，蓄養心中的樹木。幾年不出山，沒有榮耀也沒有屈辱。撞見無情的人，將我強行推出山。禪道尚且不知，人情世故又不熟悉。山野之人自愧一無所長，整天像個癡呆一樣。』
合州石幢壽禪師
嘉陵姚氏之子，最初住在禹門丈和尚的禪堂中，跟隨了很久，於是前往雙桂得到印可。後來住在濮陽龍遊，一張床榻，非常簡樸，沒有多餘的物品，有迴歸石頭禪師的風範。有僧人問：『和尚您未見到破老人（指達摩祖師）時是什麼樣的？』 禪師回答說：『眼光照破四天下。』 僧人追問：『見到之後呢？』 禪師回答說：『瞎了。』 僧人說：『學人（弟子自稱）的看法不一樣。』 禪師說：『你試著說說看。』 僧人說：『學人未見到和尚您時是瞎的，見到之後眼光照破四天下。』 禪師豎起拂塵問：『見到了嗎？』 僧人回答說：『見到了。』 禪師便打了他。上堂說法時說：『六個門戶虛空通達，萬象怎麼能逃脫身影？從一個門戶超脫出來，各種境界自然會隱藏軌跡。以一個門戶而包含六個門戶，千差萬別都遵循同一條道路；將六個門戶歸於一個門戶，萬種差別都源於同一個源頭。無內無外，光芒照耀古今。非暗非明，如果能在此領悟，就能超越常規，超出宗派。』 上堂說法時說：『龍遊沒有什麼法可以說，縱橫自在，生機勃勃。拿起鱉鼻蛇，露出沖天的仙鶴。放出去遍佈整個宇宙，收回來隨意摺疊。不滯留在有無的機鋒上，何必區分月亮的大小。完全呈現就是這樣，誰能預測呢？』
【English Translation】 English version The son of the Wang family of Dangqu, with a clear spirit and extraordinary bearing. He entered the room of Monk Ming, and later resided in the Dongchan Hermitage in Nanlong. In his Dharma talk, someone asked, 'What is the scenery in the mountains?' The master replied, 'Green waters flow torrentially through the cave entrance, and fluttering yellow leaves fly from the treetops.' Then the master said, 'Since I have experienced success and failure, I have cleaved open a doorway, but I cannot lift it up, nor can I support it. In the deep mountains and wilderness, there is no one to rely on, left or right. I勉強 (miǎnqiǎng - reluctantly) support myself, relying on farming for a living. The harvest is three to five shi (石 - unit of dry measure) of grain, and my clothing is sufficient. I work tirelessly day and night, my spine cast like iron. I rouse my old spirit and cultivate the tree in my heart. For years, I do not leave the mountain, without glory or disgrace. Encountering a heartless person, they forcibly push me out. I still do not understand Chan practice, and I am unfamiliar with human affairs. This mountain man is ashamed of his incompetence, and all day long, I am like a fool.'
Zen Master Shou of Shichuang in Hezhou
The son of the Yao family of Jialing, he initially resided in the hall of Monk Zhang of Yumen, following him for a long time, and then went to Shuanggui to receive approval. Later, he resided in Longyou, Puyang, with a single bed, very simple, without extra possessions, having the style of Zen Master Shitou. A monk asked, 'What was the master like before you saw the Old Man Po (破老人 - refers to Bodhidharma)?' The master replied, 'His eyes shone through the four tianxia (天下 - all under heaven).' The monk pressed, 'What about after seeing him?' The master replied, 'Blind.' The monk said, 'This student's view is different.' The master said, 'Try to say it.' The monk said, 'This student was blind before seeing the master, but after seeing him, his eyes shone through the four tianxia (天下 - all under heaven).' The master raised his whisk and asked, 'Do you see it?' The monk replied, 'I see it.' The master then struck him. In his Dharma talk, he said, 'The six gates are empty and open, how can the myriad phenomena escape their shadows? Transcending from one gate, all realms naturally conceal their traces. Using one gate to contain six gates, the myriad differences follow the same path; bringing six gates back to one gate, the myriad distinctions originate from the same source. Without inside or outside, the light shines through ancient and modern times. Neither dark nor bright, if one can realize this, one can transcend the ordinary and surpass the sect.' In his Dharma talk, he said, 'There is no Dharma to speak of in Longyou, free and alive. Picking up the biebishé (鱉鼻蛇 - turtle-nosed snake), revealing the crane soaring into the sky. Releasing it to spread throughout the universe, gathering it back to fold at will. Not dwelling on the youwu (有無 - existence and non-existence) mechanism, why distinguish the size of the moon? The complete presentation is just like this, who can predict it?'
。上堂。入道依何住。束心自爾俱。不從斯履歷。何處起規模。性海珠光燦。情源愛水枯。頭頭歸實際。物物證真如。定林寺上堂。一句全提。截斷千差岐路。兩鏡相照。洞明格外機關。事有多途。理無異致。悟徹法源。自知限量。透頂透底。還他聖智遐通。淺見淺聞。自是愚迷劣智。上堂。蘆管灰飛后。一陽天下週。牧兒慵放犢。漁父怯垂鉤。露冷山容瘦。霜寒水國幽。嶺梅多意氣。斗雪暗香浮。
成都然燈百城著禪師
夔州沈氏子。嗣法于破山明和上。董益州請住準提閣。上堂。身居塵中。心超塵外。雖居黃堂。夙因尚在。馳劄三請飛錫倚賴。個事如何一語擔代。且擔代甚麼事。良久云。魚遊春水花翻浪。鳥入瓊林弄彩枝。上堂。幾年抱拙臥煙霞。茲日廛居事事賒。非是有心貪富貴。只緣雨露落山家。所以蘇學士留玉帶以鎮山門。裴相國遺簡笏以光祖席。今古手眼不同。大都鼻孔則一。驀豎拂子云。昔日鷲峰為上首。今朝法會作金湯。
瀘州四峰山云慶寺遺聞幻禪師
蜀南嘉州三榮楊氏子。誕于明萬曆甲午。生而岐嶷。貌有瑞相。髫年詣峨山祝髮。嘗習法華楞嚴。至十九歲。登座講經。不下萬指圍繞。后遍參諸方名宿。因機緣遲鈍。仍買舟還蜀。于江安塔山寺。講法華經。值破老人開法
【現代漢語翻譯】 現代漢語譯本： 上堂。入道依靠什麼安住？約束內心自然就一致了。不從此經歷，從哪裡開始建立規模？自性之海，珠光燦爛；情慾之源，愛慾之水枯竭。頭頭都歸於實際，物物都證得真如。在定林寺上堂，一句完全提持，截斷千差萬別的歧路。兩面鏡子互相照耀，徹底明白特別的玄機。事情有多種途徑，道理沒有不同之處。領悟透徹法的根源，自然知道**。透徹頂端和底端，歸還他聖人的智慧，深遠通達。淺薄的見識和聽聞，自然是愚昧迷惑的低下智慧。上堂。蘆管中的灰燼飛散之後，一陽之氣在天下執行。牧童懶得放牛，漁夫不敢垂釣。露水寒冷，山容消瘦；霜降寒冷，水鄉幽靜。山嶺上的梅花很有意氣，冒著雪花散發著淡淡的香味。
成都然燈百城著禪師 夔州（今重慶奉節）沈氏之子，在破山明和尚處嗣法。董益州（益州指成都）請他住持準提閣。上堂。身居塵世之中，心卻超越塵世之外。雖然身在官府，前世的因緣還在。多次請求才飛來依靠。這件事如何用一句話承擔？且承擔什麼事？良久說，『魚在春水中游動，花朵翻起波浪；鳥兒飛入瓊林，玩弄著彩色的樹枝。』上堂。多年來抱著笨拙隱居在煙霞之中，如今住在城市裡，事事都顯得不足。不是有心貪圖富貴，只因爲雨露降落在山裡人家。所以蘇學士（蘇軾）留下玉帶用來鎮守山門，裴相國（裴休）留下簡笏用來光大祖師的席位。古今的手法眼光不同，但鼻孔都是一樣的。』忽然豎起拂塵說，『昔日靈鷲峰（佛陀說法之地）是最好的，今天法會如同金湯（比喻堅固）。』
瀘州四峰山云慶寺遺聞幻禪師 蜀南嘉州（今四川樂山）三榮楊氏之子，出生于明萬曆甲午年（1594年）。出生時就聰明，相貌有吉祥的徵兆。年幼時到峨眉山剃度出家。曾經學習《法華經》、《楞嚴經》。到十九歲時，登座講經，有數萬人圍繞。後來遍參各地的名宿。因為機緣遲鈍，仍然買船回到四川。在江安塔山寺，講解《法華經》。遇到破山老人開法
【English Translation】 English version: Sermon in the hall. What does one rely on to abide in entering the path? Restraining the mind naturally leads to unity. If one does not proceed from this experience, where does one begin to establish a framework? The sea of self-nature shines with pearl-like light; the source of emotions, the water of love, dries up. Everything returns to reality, and every object proves true suchness. Sermon in the hall at Dinglin Temple, a single phrase is fully upheld, cutting off the myriad divergent paths. Two mirrors reflect each other, thoroughly illuminating the extraordinary mechanism. Matters have many paths, but principles have no differences. Comprehending the source of the Dharma, one naturally knows **. Penetrating the top and bottom, returning to him the wisdom of the sages, far-reaching and thorough. Shallow views and limited knowledge are merely the inferior wisdom of foolish delusion. Sermon in the hall. After the ashes fly from the reed pipe, the yang energy circulates throughout the world. The shepherd is lazy to release the calf, and the fisherman is afraid to cast his hook. The dew is cold, and the mountain's appearance is gaunt; the frost is cold, and the water country is secluded. The plum blossoms on the ridge are full of spirit, braving the snow and emitting a faint fragrance.
Chan Master R然燈百城著 of Chengdu A son of the Shen family of Kuizhou (present-day Fengjie, Chongqing), he inherited the Dharma from Abbot Poshan Ming. Dong Yizhou (Yizhou refers to Chengdu) invited him to reside at the Zhunti Pavilion. Sermon in the hall. The body dwells in the dust, but the mind transcends the dust. Although residing in the officialdom, the karmic causes of the past remain. After repeated requests, he flew here to rely on. How can this matter be undertaken with a single phrase? And what matter is being undertaken? After a long silence, he said, 'Fish swim in the spring water, flowers turn into waves; birds enter the jade forest, playing with colorful branches.' Sermon in the hall. For years, embracing clumsiness, I have dwelled in the mist and clouds. Today, residing in the city, everything seems insufficient. It is not that I intentionally covet wealth and honor, but only because the rain and dew fall on the mountain homes. Therefore, Scholar Su (Su Shi) left a jade belt to guard the mountain gate, and Prime Minister Pei (Pei Xiu) left a bamboo tablet to glorify the ancestral seat. The methods and perspectives of ancient and modern times are different, but the nostrils are the same.' Suddenly raising the whisk, he said, 'In the past, Vulture Peak (where the Buddha preached) was the best, and today the Dharma assembly is like a golden soup (a metaphor for firmness).'
Chan Master Yiwen Huan of Yunqing Temple on Four Peaks Mountain in Luzhou A son of the Yang family of Sanrong in Jia Prefecture (present-day Leshan, Sichuan), he was born in the year of Jiawu (1594) during the Wanli reign of the Ming Dynasty. He was intelligent from birth, and his appearance had auspicious signs. In his youth, he went to Mount Emei to have his head shaved and become a monk. He studied the Lotus Sutra and the Surangama Sutra. At the age of nineteen, he ascended the seat to lecture on the scriptures, surrounded by tens of thousands of people. Later, he visited famous monks in various places. Because of his slow karmic affinity, he still bought a boat and returned to Sichuan. At Tasha Temple in Jiang'an, he lectured on the Lotus Sutra. He encountered the Elder Poshan opening the Dharma.
蟠龍。直造其席。仍不契機。就廣福寺掩關三載。訖于云慶寺住靜有年。壬辰秋。破老人以手劄召下雙桂。遂出源流記莂。本州士庶。請開法于云慶。上堂。撾鼓升堂。栽龜毛於火內。出衆卷席。輪磨盤于空中。恁么也不得。不恁么也不得。恁么不恁么總不得。何故。彼自無瘡。勿傷之也。萬法本閑。唯人自鬧。且正恁么時如何。一片定光輝宇宙。赤心密密奉皇恩。
遵義松丘兩生從禪師
蜀永川丁氏子。父母俱夢供養之僧真從來也。當𣆶室中果生一子。故老幼咸以真從呼之。遂號兩生。自幼不茹酒葷。七歲依胞叔出家。異其常童。少習講。后參雙桂明和尚印可。應恒昭禪寺請。開法上堂。今朝十月初一。到處犁耙事畢。獨有恒澤山中。又是一個則例。且道甚麼則例。新出一群犢子。今日方才貫鼻。待伊時節到來。個個耕翻大地。防禦使請上堂。今朝臘月初五。壽星高照鎮府。部屬官員走似煙。林下道人何所處。一眾云堂濟濟來。更要山僧打口鼓。試問諸人。還會么。以拄杖卓一卓云。拈起胡茄十八拍。宮商一韻垂千古。護國寺上堂。今日欣逢上九。驚動人天聚首。四方衲子。歸來於此。正好抖擻。所以道。曠劫來事只在如今。威音那畔全歸掌握。法隨法行。無處不周。心隨心用。無處不遍。到者里說甚
么。人間一百年。天上一晝夜。驀呈拄杖云。於此委悉。東方妙喜世界。亦不離個里。西方極樂世界。亦不離個里。乃至袈裟世界。亦不離個里。天上琉璃界。須彌善法堂。總不離個里。如是則一處明。千處萬處光輝。一機轉。千機萬機歷落。且不離本有一句。作么生道。相逢但說三分話。未可全拋一片心。世壽七十二。無恙而終。葬全身於松丘之右。
蓬溪六岫奎禪師
長壽鄭氏子。恪守中和。淵沖坦率參明和尚于雙桂。棒下有省。始承嗣之。后住蓬溪蓮蓬山。上堂。蓮蓬今日新開爐。景運天開氣象舒。道洽聖君彰德化。時和檀信供香廚。龍蟠虎踞安禪定。像去師來作護符。一大因緣殊勝事。同瞻佛日祝皇圖。上堂。前日昨日今日。重重露布家醜。非是舌底喃喃。務要大家知有。上堂。三五元宵。金吾不禁。火樹銀花發輝。煌晃徹于雲霄。星橋鐵鎖開歌。管聲傳於山谷。長街短市。宛然閬苑蓬瀛。柳巷煙邨。番作人間天上。如斯佳節盛世奇觀。林下衲僧如何慶賞。參。
瀘州云溪御木章禪師
本郡人。齠年剃髮。因破山老人于江安蟠龍寺開法。遂造法席。略有機緣。具載本錄。解制受其記莂。住云溪興佛禪院。三十餘稔。康熙癸卯冬。開爐上堂。以拂子作一圓相云。諸人還識者個么。此是
【現代漢語翻譯】 現代漢語譯本： 什麼。人間一百年，天上一晝夜。驀地呈上拄杖說，『就在這裡徹底明白。』東方的妙喜世界，也離不開這裡。西方的極樂世界，也離不開這裡。乃至袈裟世界，也離不開這裡。天上的琉璃界，須彌善法堂，總離不開這裡。這樣則一處光明，千處萬處都光輝。一架織布機轉動，千架萬架都清晰明瞭。且不離根本的一句話，怎麼說呢？『相逢但說三分話，未可全拋一片心。』世壽七十二歲，無病而終。將全身葬于松丘的右邊。
蓬溪六岫奎禪師
是長壽鄭氏的兒子，恪守中和之道，心胸開闊坦率。在雙桂參拜明和尚，在棒喝下有所領悟，開始繼承他的衣缽。後來住在蓬溪蓮蓬山。上堂開示說：『蓮蓬今日新開爐，景運天開氣象舒。道洽聖君彰德化，時和檀信供香廚。龍蟠虎踞安禪定，像去師來作護符。一大因緣殊勝事，同瞻佛日祝皇圖。』上堂開示說：『前日昨日今日，重重揭露家醜。不是在舌頭底下嘟囔，務必要大家知道有這麼回事。』上堂開示說：『三五元宵（公元紀年不詳），金吾不禁夜。火樹銀花閃耀，光輝照徹雲霄。星橋鐵鎖打開，歌聲樂聲傳遍山谷。長街短巷，宛如閬苑蓬瀛。柳巷煙村，變成了人間天上。如此佳節盛世奇觀，山林下的衲僧如何慶賀賞玩？』參！
瀘州云溪御木章禪師
是本郡人。年幼時剃度出家。因為破山（指破山明雪禪師）老人在江安蟠龍寺開壇講法，於是前往參拜，略有領悟的機緣，詳細記載在本錄中。解制後接受了他的印可。住在云溪興佛禪院三十多年。康熙癸卯年（康熙二年，1663年）冬天，開爐上堂開示說，用拂子畫了一個圓相說：『各位還認識這個嗎？』這就是……
【English Translation】 English version: What. One hundred years in the human realm is one day and night in the heavens. Suddenly presenting his staff, he said, 'Understand thoroughly right here.' The Land of Wonderful Joy (Abhirati) in the East is inseparable from here. The Land of Ultimate Bliss (Sukhavati) in the West is inseparable from here. Even the Kasaya World is inseparable from here. The Lapis Lazuli Realm in the heavens, the Good Dharma Hall on Mount Sumeru, are all inseparable from here. Thus, if one place is bright, a thousand places, ten thousand places, are all radiant. If one machine turns, a thousand machines, ten thousand machines, are all clear. And without departing from the fundamental saying, how should it be said? 'When meeting, speak only three parts of your mind; do not completely reveal your whole heart.' He lived to the age of seventy-two, and passed away peacefully. His whole body was buried to the right of Pine Hill.
Zen Master Kui of Six Peaks, Pengxi
Was the son of the Zheng family of Changshou, upholding the doctrine of the Mean, with a broad and frank mind. He visited Monk Ming at Shuanggui, and had an awakening under the stick, and began to inherit his lineage. Later, he lived on Lotus Peak Mountain in Pengxi. Ascending the hall, he said: 'The lotus peak today newly opens the furnace, the auspicious era unfolds, the atmosphere is relaxed. The Way accords with the sage ruler, manifesting virtue and transformation, the season is harmonious, and the faithful offer fragrant kitchens. Dragons coil and tigers crouch, peacefully practicing Zen meditation, the elephant departs and the master comes, acting as a protective talisman. A great causal condition, a particularly wonderful event, together we gaze upon the Buddha's sun, wishing the emperor a grand plan.' Ascending the hall, he said: 'Yesterday, the day before yesterday, today, repeatedly exposing the family's ugliness. It is not mumbling under the tongue, it is essential that everyone knows there is such a thing.' Ascending the hall, he said: 'On the fifteenth day of the first lunar month (Yuanxiao Festival, year unknown), the Jinwu (officers of the capital) do not prohibit the night. Fire trees and silver flowers shine, their brilliance illuminating the clouds. The star bridge and iron locks are opened, the sounds of songs and pipes are transmitted through the valleys. Long streets and short markets, are just like the Langyuan and Pengying (mythical paradises). Willow lanes and smoky villages, are transformed into the human and heavenly realms. Such a wonderful festival, a magnificent spectacle of a prosperous age, how should the monks under the forest celebrate and enjoy it?' Investigate!
Zen Master Yu Mu Zhang of Yunxi, Luzhou
Was a native of this prefecture. He shaved his head at a young age. Because Elder Poshan (referring to Zen Master Poshan Mingsue) opened the Dharma at Panlong Temple in Jiang'an, he went to pay his respects, and had a slight opportunity for understanding, which is recorded in detail in this record. After the retreat, he received his endorsement. He lived in Yunxi Xingfo Zen Monastery for more than thirty years. In the winter of the Gui Mao year of Kangxi (1663 AD), he opened the furnace and ascended the hall, using the whisk to draw a circle, saying: 'Do you all recognize this? 'This is...'
第一義諦產生。無邊剎海流出。本自清凈。無歉無餘。無生無滅。無得無失。能為萬法之根。亦名一相無相。湛然圓滿。脫體全彰。獨露真常。寂然不二。山野恁么告報。也是好肉剜瘡。妙語玄言。未免傍觀者哂。者事且置。開爐一句作么生道。良久云。弘澤方顯先天地。治化熙歸大聖人。上堂。至道不可以有心得。不可以無心求。正恁么時。于內無心。于外無相。上無佛祖可仰。下無眾生可憐。凈裸裸。絕承當。赤灑灑。無回互。到者里。揚之不濁。澄之不清。須是箇中人始得。所以喚作無事道人。驀豎拂子云。還見么。莫怪從前多意氣。他家曾踏上頭關。
劍州智積院耕云鑒禪師
內江吳氏子。乃靈筏和尚之胞弟也。後嗣雙桂老人。上堂。微行密行。劫外橫身。大示靈奇。寰中獨踞。不是空生宴坐。亦非鹙子神通。祇貴堂堂妙用。凜凜威權。直令天魔拱手。外道歸降。永為梵宇干城。長作法門樑棟。是以恢弘祖道。丕贊宗猷。塵世變作祗林。穢土化為凈界。庶使曹源正脈長通。濟北家聲永振。喝一喝。
雙桂云嶠水禪師
巴州趙氏子。初見明和尚于棲鳳請開示。明云。你少個甚麼。師曰。無歉無餘。明豎拳云。者個你未夢見在。師一喝便出。明喚回一掌。更討甚麼碗。從茲疑情愈熾。明
【現代漢語翻譯】 現代漢語譯本： 第一義諦（佛教用語，指最高的真理）產生，無邊剎海（佛教用語，指無邊無際的佛國世界）從中流出。它本自清凈，既沒有欠缺也沒有剩餘，不生不滅，無得無失。它能作為萬法的根源，也叫做一相無相（佛教用語，指既具有統一的相，又超越一切相）。它湛然圓滿，完全顯露，獨自顯現真常不變的本性，寂靜而不二。即使在山野中這樣宣告，也像是好肉上剜瘡，即使是精妙的言語和玄奧的理論，也難免被旁觀者嘲笑。這件事暫且放下，開爐（佛教用語，比喻開始傳法）一句該怎麼說呢？ （停頓良久） 弘揚佛法才能顯現先天地而生的道理，治理教化才能使萬物歸順偉大的聖人。 上堂說法：至道（佛教用語，指最高的道）不可以有心得，也不可以無心求。正在這個時候，內心沒有執著，外在沒有表象，上無佛祖可以仰仗，下無眾生可以憐憫。清凈裸露，沒有任何承擔，赤條條的，沒有任何迴旋的餘地。到了這裡，揚起它不會渾濁，澄凈它不會清澈，必須是真正懂得其中道理的人才能領會。所以稱作無事道人（佛教用語，指沒有煩惱，清凈自在的人）。 猛然豎起拂塵說：還看見了嗎？不要奇怪我從前意氣風發，因為我曾經踏上最高的關卡。
劍州智積院耕云鑒禪師 內江吳氏之子，是靈筏和尚的胞弟。後來繼承了雙桂老人（指雙桂禪師）。上堂說法：微妙的修行，秘密的修行，在劫難之外顯現身形，在天地之間獨自佔據。不是空生（指須菩提，佛教十大弟子之一，以解空第一著稱）的宴坐，也不是鹙子（指舍利弗，佛教十大弟子之一，以智慧第一著稱）的神通，只貴在堂堂正正的妙用，凜凜然的威權。直接讓天魔拱手，外道歸降，永遠作為佛寺的屏障，長久作為佛法的棟樑。因此弘揚祖師之道，大大讚美宗門的法則，使塵世變為祗樹給孤獨園（佛教用語，又稱祗園精舍，是釋迦牟尼佛傳法的重要場所），使污穢的土地化為清凈的境界，希望曹源（指六祖慧能）的正脈長久流通，濟北（指臨濟宗）的家風永遠振興。 喝一聲。
雙桂云嶠水禪師 巴州趙氏之子，最初在棲鳳寺拜見明和尚請求開示。明和尚說：你缺少什麼？禪師說：無欠無餘。明和尚豎起拳頭說：這個你還沒夢見過呢。禪師一聲喝斥便出去了。明和尚喚他回來打了一掌，還要什麼碗（佛教用語，比喻繼續追問）。從此疑情更加強烈。明和尚...
【English Translation】 English version: The First Principle (the ultimate truth in Buddhism) arises, and the boundless Buddha-lands flow out from it. It is inherently pure, without deficiency or excess, without birth or death, without gain or loss. It can be the root of all dharmas (teachings), and is also called 'One Form No Form' (having a unified form yet transcending all forms). It is serene and complete, fully revealed, uniquely manifesting the true and unchanging nature, silent and non-dual. Even proclaiming this in the mountains and fields is like carving a wound on good flesh; even exquisite words and profound theories cannot avoid the ridicule of onlookers. Let's put this matter aside for now. How should we express the 'opening the furnace' (a metaphor for beginning to teach the Dharma) phrase? (A long pause) Only by propagating the Dharma can the principle that existed before heaven and earth be revealed, and only by governing and transforming can all things submit to the great sage. Ascending the Dharma hall: The ultimate path (the highest path in Buddhism) cannot be attained with a mind of intention, nor can it be sought with a mind of non-intention. At this very moment, there is no attachment within, and no appearance without. Above, there are no Buddhas or Patriarchs to rely on; below, there are no sentient beings to pity. Pure and naked, without any burden; utterly bare, without any room for evasion. Reaching this point, raising it does not make it turbid, and clarifying it does not make it clear. Only those who truly understand the principle within can comprehend it. Therefore, they are called 'Do-nothing Daoists' (those who are free from煩惱 and are pure and at ease). Suddenly raising the whisk, he said: Do you see it? Don't be surprised by my past vigor, for I have once stepped onto the highest barrier.
Zen Master Gengyun Jian of Zhiji Temple in Jianzhou A son of the Wu family in Neijiang, he was the younger brother of Venerable Lingfa. Later, he succeeded Old Man Shuanggui (referring to Zen Master Shuanggui). Ascending the Dharma hall: Subtle practice, secret practice, manifesting the body beyond kalpas (eons), uniquely occupying the world. It is not Kongsheng's (referring to Subhuti, one of the ten great disciples of the Buddha, known for his understanding of emptiness) meditation, nor is it Shariputra's (one of the ten great disciples of the Buddha, known for his wisdom) supernatural power. It only values the dignified and wonderful function, and the awe-inspiring authority. Directly causing the heavenly demons to bow their heads and the heretics to surrender, forever serving as the barrier of the Buddhist temple, and always acting as the beam and pillar of the Dharma gate. Therefore, propagating the ancestral path and greatly praising the principles of the sect, transforming the dusty world into Jetavana Vihara (an important place for Shakyamuni Buddha to preach the Dharma), and transforming the defiled land into a pure realm, hoping that the orthodox lineage of Caoyuan (referring to the Sixth Patriarch Huineng) will circulate forever, and the family style of Jibei (referring to the Linji sect) will be forever revitalized. A shout.
Zen Master Shuanggui Yunqiao Shui A son of the Zhao family in Bazhou, he first met Monk Ming at Qifeng Temple and asked for guidance. Monk Ming said: What are you lacking? The Zen master said: Without deficiency or excess. Monk Ming raised his fist and said: You haven't even dreamed of this yet. The Zen master shouted and left. Monk Ming called him back and slapped him. What more bowl (a metaphor for continuing to question) do you want? From then on, his doubt became even stronger. Monk Ming...
赴梁山金城寨。命師作偈。棲鳳今朝散水云。縱橫逆順任教行。破砂盆盛正法眼。恐逐腥膻污卻盆。後於雙桂入室。明和尚問。行不出戶。坐不當堂。師曰。明月庭前桂。松竹引清風。明曰。隔靴搔癢漢。師曰。老老大大與么說話。明驀頭一棒。師一喝而出。后總院事。明書偈戒曰。曾聞古德輔叢林。逆順機緣無二心。於此任教肝膽碎。終身先繼意深深。遂書正法眼藏四字。法衣一頂。明和尚圓寂。師領住持事。廿有餘稔。上堂。春光明𣇄。萬象森然。卉木抽條。千機洞徹。鶯織柳而垂翠蓋。時撥穀以遍青田。明明露布陽春腳。歷歷全彰未兆機。須知大道絕奇妙。運用隨方適所宜。上堂。天青地碧。水綠火赤。大地山河古今不易。金烏東昇。玉兔西墜。有句無句衲僧習氣。非因非緣祖佛陳言。惟有梅華爭春。年年此際噴鼻。昨夜天花散彩。今朝霞燦紫室。人天庶類孰不兼葉。喝一喝。上昭覺值佛誕。法兄丈和尚請上堂。金枝挺秀于毗嵐園內。海印發光于震旦國中。香風奏諸天之樂。梵音訇大地之雷。示現國王身。能為三界主。隨玄樞而運轉。任靈鑒以發揮。蕩蕩乎用大。巍巍乎體堅。男兒未具超方眼。漫道雲門棒喝玄。仍歸雙桂。以優老焉。
雲頂竺意傳禪師
大足胡氏子。廿歲出家。于永康寺圓具。入
【現代漢語翻譯】 現代漢語譯本 前往梁山金城寨。命弟子作偈（jiè，佛家偈語）。『棲鳳今朝散水云，縱橫逆順任教行。破砂盆盛正法眼（zhèng fǎ yǎn，指能認識真理的智慧），恐逐腥膻污卻盆。』 之後在雙桂寺入室修行。明和尚問：『行不出戶，坐不當堂，』師父說：『明月庭前桂，松竹引清風。』明說：『隔靴搔癢漢。』師父說：『老老大大與么說話。』明當頭就是一棒。師父一喝而出。 後來總管院中事務。明書寫偈語告誡說：『曾聞古德輔叢林，逆順機緣無二心。於此任教肝膽碎，終身先繼意深深。』於是書寫『正法眼藏』四個字，以及法衣一件。明和尚圓寂。師父帶領主持寺院事務，二十多年。 上堂說法：『春光明媚，萬象森然。卉木抽條，千機洞徹。鶯織柳而垂翠蓋，時撥穀以遍青田。明明露布陽春腳，歷歷全彰未兆機。須知大道絕奇妙，運用隨方適所宜。』 上堂說法：『天青地碧，水綠火赤。大地山河古今不易。金烏東昇，玉兔西墜。有句無句衲僧習氣。非因非緣祖佛陳言。惟有梅華爭春，年年此際噴鼻。昨夜天花散彩，今朝霞燦紫室。人天庶類孰不兼葉。』喝一喝。 在上昭覺寺適逢佛誕日，法兄丈和尚請師父上堂說法。『金枝挺秀于毗嵐園內，海印發光于震旦國中。香風奏諸天之樂，梵音訇大地之雷。示現國王身，能為三界主。隨玄樞而運轉，任靈鑒以發揮。蕩蕩乎用大，巍巍乎體堅。男兒未具超方眼，漫道雲門棒喝玄。』仍然回到雙桂寺，安享晚年。
雲頂竺意傳禪師
是大足胡氏的兒子，二十歲出家，在永康寺受具足戒，入...
【English Translation】 English version He went to Jin cheng village in Liangshan. He ordered his disciple to compose a verse. 'The phoenix perches and scatters the clouds and water this morning, allowing it to move freely in any direction. Using a broken clay pot to hold the eye of the true Dharma (zhèng fǎ yǎn, the wisdom to recognize the truth), I fear that the pot will be soiled by the stench.' Later, he entered a room for practice at Shuang gui Temple. Monk Ming asked, 'Walking without leaving the door, sitting without being in the hall,' The master said, 'The bright moon shines on the cassia tree in front of the courtyard, and the pine and bamboo bring a clear breeze.' Ming said, 'Scratching an itch through boots.' The master said, 'You are old and still talking like that.' Ming hit him on the head with a stick. The master shouted and went out. Later, he managed the affairs of the main courtyard. Ming wrote a verse as a warning, saying, 'I have heard that ancient virtuous ones assisted the Sangha, with no difference in mind regarding favorable or unfavorable opportunities. Here, let the liver and gallbladder be broken, and continue the deep intention for life.' Then he wrote the four characters 'Eye of the True Dharma' (zhèng fǎ yǎn cáng), and a Dharma robe. Monk Ming passed away. The master led and presided over the temple affairs for more than twenty years. Ascending the hall to preach: 'The spring sunshine is bright, and all things are lush. The plants sprout, and a thousand opportunities are thoroughly understood. The orioles weave willows and hang green canopies, and the time plucks the grain to spread across the green fields. Clearly revealing the feet of the spring sun, vividly displaying the unmanifested opportunity. Know that the great path is extremely wonderful, and its application is suitable for all places.' Ascending the hall to preach: 'The sky is blue and the earth is green, the water is green and the fire is red. The mountains and rivers of the earth have not changed from ancient times to the present. The golden crow rises in the east, and the jade rabbit falls in the west. Whether there are words or not, it is the habit of the monks. Neither cause nor condition are the words of the ancestral Buddhas. Only the plum blossoms compete for spring, and every year at this time, they fill the nose with fragrance. Last night, heavenly flowers scattered their colors, and this morning, the purple chamber is filled with rosy clouds. Who among humans and other beings does not combine leaves?' Shout! At Zhao jue Temple, coinciding with the Buddha's birthday, Dharma brother Monk Zhang invited the master to ascend the hall to preach. 'The golden branches stand tall in the Vilambara Garden, and the sea seal emits light in the land of China. The fragrant wind plays the music of the heavens, and the Brahma sound roars like the thunder of the earth. Manifesting the body of a king, able to be the master of the three realms. Following the mysterious pivot to rotate, allowing the spiritual mirror to develop. Vast is its great use, majestic is its firm body. If a man does not have surpassing eyes, he should not speak of the mystery of Yunmen's stick and shout.' He still returned to Shuang gui Temple to enjoy his old age.
Zen Master Zhu Yi Chuan of Yunding
Was the son of the Hu family of Dazu. He left home at the age of twenty and received full ordination at Yongkang Temple. He entered...
山樵採。折松枝作聲有省。參雙桂明和尚始印證。后住雲頂。上堂。推居上位。施閃電之機。棒喝交馳。作人天榜樣。龍門萬仞。慣引金鱗。直透玄關。超宗越格。且無上妙道。昭昭然在心目之間。奈何人被物轉。弗能轉物。如何說個轉物道理。即今山河大地樅樅然。試轉看。如或不然。猛著精采。解制上堂。詣座前打圓相。以腳踏蹴。召眾云。三世諸佛被山野踏殺。眾中還有救得者么。便請。良久云。如無。山僧自救去也。便登。乃云。超凡越聖。須是其人。打破虛空。不妨好手。衲僧去就。不容走作。絲毫妄動。自傷己命。喝一喝。
不會法禪師
南充楊氏子。廿歲出塵。抵漢南。圓具於野詰和尚。遍參半天下。后歸雙桂。于破山明和尚處。鍼芥相投。明豫知時有不待。以六根吩付六人。師得明和尚之眼。遂韜跡射洪之清果有年。衲子聞風。堅請開堂。結制上堂。祖印高提。千山一色。宗乘才舉。是水同源。敲骨打髓。木人眼裡滴血。翻轉麵皮。石女腦後垂涎。擘破虛空。單擎古鏡。驅耕夫牛。奪饑人食。向空劫已前。格外吐氣。照用同時。人境俱奪。蹋翻海岳。別覓知音。到者里。釋迦老子不敢正眼覷著。且道利害在甚麼處。喝一喝云。莫道無事好。
嘯宗密禪師
渝州蹇氏子。參遍
【現代漢語翻譯】 現代漢語譯本 山樵（指在山中砍柴的人）採摘（樹木）。折斷松樹枝發出的聲音使他有所領悟。參拜雙桂明和尚（破山明，1597-1666）后，得到了印證。後來住在雲頂寺。上堂說法時說：『推居上位，施展閃電般迅猛的機鋒。棒喝交加，為世人做出榜樣。龍門萬仞（形容地勢險峻），（我）慣於引導金色的鯉魚，直接穿透玄關，超越宗派和格局。這無上的妙道，昭昭然就在心目之間。奈何人們被外物所轉移，不能轉移外物。如何說這轉移外物的道理？即今山河大地如此叢雜紛繁，試著轉移看看。如果不能，就要猛著精采。』解制上堂（指禪寺結束結夏安居的儀式后舉行的上堂說法）。走到座位前打圓相（佛教儀式，用手或腳畫圓圈），用腳踩踏。召集眾人說：『三世諸佛都被山野（指說話者自己）踏殺了，眾人中還有能救得了他們的嗎？』請說出來。停頓了很久說：『如果沒有，山僧（指說話者自己）自己去救了。』於是登上法座，說道：『超凡越聖，必須是這樣的人。打破虛空，不妨是好手。衲僧（指僧人）的去就，不容許絲毫的走作。哪怕是絲毫的妄動，都會自傷己命。』喝一聲。
不會法禪師
南充楊氏之子。二十歲出家，到達漢南。在野詰和尚處受具足戒。遍參天下名師。后回到雙桂寺，在破山明和尚處，兩人意氣相投。破山明預知自己將不久於人世，用六根（眼、耳、鼻、舌、身、意）囑託六個人，禪師得到了破山明和尚的『眼』（指得到了真傳）。於是隱居在射洪清果寺多年。僧人聽聞他的名聲，堅決請求他開堂說法。結制上堂時說：『祖印高高提起，千山都是一樣的顏色。宗乘剛剛舉起，所有的水都是同一個源頭。敲骨打髓，木頭人眼裡滴出血來。翻轉麵皮，石女腦後流下口水。擘破虛空，單手擎起古鏡。驅趕耕田的農夫和牛，奪走飢餓的人的食物。向空劫（佛教時間概念，指極長的時間）以前，格外地吐一口氣。照和用同時進行，人和境界全都奪走。踏翻海岳，另外尋找知音。到了這裡，釋迦老子也不敢正眼看著。』且說這利害在什麼地方？喝一聲說：『莫道無事好（不要以為沒事就好）。』
嘯宗密禪師
渝州蹇氏之子。參拜了許多名師。
【English Translation】 English version A woodcutter was gathering. The sound of breaking pine branches brought him enlightenment. After consulting with Monk Ming of Shuanggui (Poshan Ming, 1597-1666), he received confirmation. Later, he resided at Yunding Temple. During an ascending-the-dharma-hall sermon, he said: 'Promote to the highest position, unleash the swiftness of lightning. Using both the staff and the shout, set an example for humans and gods. The Dragon Gate is ten thousand fathoms high, (I am) accustomed to guiding golden carp, directly penetrating the mysterious pass, transcending sects and conventions. This supreme wonderful path is clearly present in the mind's eye. But alas, people are turned by things, unable to turn things. How to speak of the principle of turning things? The mountains and rivers and the great earth are now so complex and diverse, try to turn them. If you cannot, then exert your spirit.' During the releasing-the-restrictions ascending-the-dharma-hall sermon (referring to the sermon held after the end of the summer retreat in a Zen monastery), he walked to the seat and drew a circle (a Buddhist ritual, drawing a circle with hands or feet), stomping with his foot. Summoning the assembly, he said: 'The Buddhas of the three worlds have been trampled to death by Shanye (referring to the speaker himself), is there anyone among you who can save them?' Please speak. After a long pause, he said: 'If not, this mountain monk (referring to the speaker himself) will save them himself.' Then he ascended the seat and said: 'To transcend the ordinary and surpass the sacred, it must be such a person. Breaking through the void, it is fine to be a good hand. The comings and goings of a monastic (referring to a monk) do not allow for the slightest artifice. Even the slightest reckless movement will harm one's own life.' He gave a shout.
Chan Master Buhui Fa
The son of the Yang family of Nanchong. He left home at the age of twenty and arrived in Hannan. He received full ordination from Monk Yeqi. He consulted teachers all over the country. Later, he returned to Shuanggui Temple, where he and Monk Poshan Ming were kindred spirits. Poshan Ming foresaw that he would not live long, and entrusted the six senses (eye, ear, nose, tongue, body, mind) to six people. The Chan master obtained Monk Poshan Ming's 'eye' (referring to receiving the true transmission). So he lived in seclusion in Qingguo Temple in Shehong for many years. Monastics heard of his reputation and firmly requested him to open a dharma hall and give sermons. During the releasing-the-restrictions ascending-the-dharma-hall sermon, he said: 'The ancestral seal is held high, and the thousands of mountains are all the same color. The sect has just been raised, and all the waters are from the same source. Knocking on the bones and hitting the marrow, blood drips from the eyes of the wooden man. Turning the face, saliva drips from the back of the stone woman's head. Breaking through the void, holding up an ancient mirror with one hand. Driving away the farming husband and the ox, taking away the food of the hungry. Before the empty eon (Buddhist time concept, referring to an extremely long time), exhale an extra breath. Illumination and function occur simultaneously, and both people and realms are taken away. Trampling over the sea and mountains, looking for another confidant. Arriving here, even Shakyamuni Buddha dares not look directly at it.' And where is the harm? He shouted and said: 'Do not say that it is good if there is nothing wrong.'
Chan Master Xiao Zongmi
The son of the Jian family of Yuzhou. He consulted many famous teachers.
諸方。末後受雙桂明和尚記。云得吾鼻也缺中交。一吸一呼透九霄。帝釋宮中觸碎了。唯香唯臭任飄飄。后住成都十方堂廣集寺。上堂。將心求佛。好肉剜瘡。了妄覓真。潑油救火。機前荷負。平地吃交。直下承當。埋身千尺。總不恁么。入無間獄。要行便行。要坐便坐。饑來吃飯。困來放參。猶未是衲僧向上事。如何是衲僧向上事。咄。上堂。拈花鷲嶺。帶累金色頭陀。面壁九年。賺殺神光二祖。覓妙求玄。煤中添炭。殊不知人人本來具足。祇為諸人自信不及。故此甘沒輪轉。不得自在。如何是自在去。參。上堂。最初一句。截斷言思。三世諸佛到此。未免結舌亡鋒。末後一句。那容觀聽。言前薦得。未是本分衲僧。喝下翻身。總是野狐見解。還有不落聲前句后底。出來道看。
東川呂大器
遂寧人。持正果決。剛毅勇為。聞闖寇陷蜀。起中興之私。永曆主授以經略督滇。黔兵馬屯于石柱司。坐籌帷握。決勝千里。明和尚亦避秦于司中。公備書請云。時無禪機不孝略有禪心。咫尺崇光瞻挹心切。便擬單騎榻前一瀉夙心。山深道棘。[昍/心]滋地方驛騷也。不棄愚忱。惠然一賁。可勝懸企為禱。明拽杖而赴。士出。明云。你是呂居士么。士曰不敢。明云。父母未生前姓甚麼。士擬開口。明便打。士怒色
【現代漢語翻譯】 現代漢語譯本 各方叢林。後來受到雙桂明和尚的印可，說明和尚說：『你得到了我的鼻孔。』缺中交（不詳）。一吸一呼貫穿九霄。帝釋（佛教中的護法神）宮中也觸碎了。無論是香是臭，都任其飄散。後來住在成都十方堂廣集寺。上堂說法時說：『以心求佛，如同在好肉上剜瘡；想要通過虛妄去尋找真實，如同潑油救火。在機鋒之前承擔責任，如同在平地上摔跤。直接承擔，如同埋身千尺。』總是不這樣的話，就會墮入無間地獄。想要走就走，想要坐就坐，餓了就吃飯，困了就放參（停止禪修）。但這還不是衲僧（指僧人）向上追求的境界。什麼是衲僧向上追求的境界？咄！』上堂說法時說：『釋迦牟尼佛在靈鷲山拈花示眾，牽累了金色頭陀（指迦葉尊者）。達摩祖師面壁九年，欺騙了慧可二祖。尋求玄妙，如同在煤炭中新增煤炭。殊不知人人本來就具足佛性，只因爲各位自信心不夠，所以甘願沉沒在輪迴之中，不得自在。如何才能自在呢？參！』上堂說法時說：『最初一句，截斷言語思慮。三世諸佛到此，也免不了結舌失語。最後一句，不容許觀聽。在言語之前領悟，還不是本分衲僧。喝一聲后翻身，都是野狐禪的見解。還有不落在聲前句后的嗎？出來說看。』
東川呂大器（？-？) 遂寧人。為人持守正道，果斷決絕，剛毅勇敢。聽說張獻忠的軍隊攻陷四川，產生了匡扶社稷的想法。永曆皇帝（南明皇帝，朱由榔，1646年-1662年在位）授予他經略督滇、黔兵馬的官職，駐紮在石柱司。他坐鎮指揮，運籌帷幄，決勝千里。明和尚也爲了躲避戰亂來到石柱司。呂大器寫信邀請明和尚，信中說：『現在沒有參禪的機緣，我不孝，但略有禪心。近在咫尺，仰慕之心非常迫切，想要單槍匹馬到您的座前傾訴心聲。只是山路崎嶇，道路艱難，[昍/心]滋（不詳），地方驛站也受到騷擾。』如果不嫌棄我的愚誠，能夠賞光前來，我將不勝懸望，為此祈禱。明和尚拄著枴杖前往。呂大器出來迎接。明和尚問：『你是呂居士嗎？』呂大器回答：『不敢當。』明和尚問：『父母未生你之前，你姓什麼？』呂大器剛要開口，明和尚就打了他。呂大器面露怒色。
【English Translation】 English version Various monasteries. Later, he received the endorsement of Monk Shuanggui Ming, who said, 'You have obtained my nostrils.' Que Zhong Jiao (unclear). One inhale and one exhale penetrate the nine heavens. Even the palace of Emperor Shitian (Indra, a protector deity in Buddhism) is shattered. Whether fragrant or foul, let it drift away. Later, he resided at the Shifang Hall Guangji Temple in Chengdu. During an Dharma talk, he said, 'Seeking the Buddha with the mind is like cutting a sore on good flesh; seeking truth through delusion is like pouring oil on a fire. Taking responsibility before the opportunity is like falling in a flat place. Directly taking responsibility is like burying oneself a thousand feet deep.' If it's not like this, one will fall into the Avici Hell. If you want to walk, then walk; if you want to sit, then sit; eat when hungry, and stop meditation when sleepy. But this is not the upward pursuit of a monk. What is the upward pursuit of a monk? 'Doh!' During an Dharma talk, he said, 'Sakyamuni Buddha held up a flower at Vulture Peak, implicating the golden-headed ascetic (referring to Mahakasyapa). Bodhidharma faced the wall for nine years, deceiving the Second Patriarch Huike. Seeking mystery is like adding coal to coal. Little do they know that everyone is originally complete, only because you lack self-confidence, so you are willing to sink into reincarnation and not be free. How can one be free? Investigate!' During an Dharma talk, he said, 'The first sentence cuts off speech and thought. When the Buddhas of the three worlds arrive here, they cannot avoid being tongue-tied and losing their edge. The last sentence does not allow for observation or listening. Understanding before words is not a true monk. Turning around after a shout is all the understanding of a fox spirit. Is there anyone who does not fall into the before or after of sound? Come out and say it.'
Lu Daqi of Dongchuan (?-?) A native of Suining. He upheld the right path, was decisive and resolute, and was brave and courageous. Hearing that Zhang Xianzhong's army had captured Sichuan, he had the idea of restoring the dynasty. Emperor Yongli (the Southern Ming Emperor, Zhu Youlang, reigned from 1646-1662) granted him the position of managing the Yunnan and Guizhou troops, stationed in Shizhu Si. He sat in command, strategizing and planning, and winning battles from afar. Monk Ming also came to Shizhu Si to avoid the war. Lu Daqi wrote a letter inviting Monk Ming, saying in the letter, 'Now there is no opportunity for Chan practice, I am unfilial, but I have a little Chan mind. I am very eager to admire you from a short distance, and I want to come to your seat alone to pour out my heart. However, the mountain roads are rugged and the roads are difficult, [昍/心] Zi (unclear), and the local post stations are also harassed.' If you do not dislike my foolish sincerity and can grace me with your presence, I will be overjoyed and pray for it. Monk Ming went with a staff. Lu Daqi came out to greet him. Monk Ming asked, 'Are you Layman Lu?' Lu Daqi replied, 'I dare not.' Monk Ming asked, 'Before your parents gave birth to you, what was your surname?' As Lu Daqi was about to speak, Monk Ming hit him. Lu Daqi looked angry.
。明覆打。士趨進。明呵呵大笑云。將謂將謂。原來原來。明遂佔一偈。無端平地起孤堆。駭得虛空顛倒走。痛打金毛人不識。幾乎翻作跳墻狗。士怒推出掩門。大張威令相勘。明又佔一偈。父母未生前句子。等閑棒著發無明。猛然省得非他物。十八女兒不繫裙。遂歸司。主馬嵩山以扭繚拒明。明覆佔一偈。拄杖芒鞋荊棘路。沾沾滯滯無回互。通身泥水尚未乾。又穿一雙鐵腳褲。士有省。再請焚香。始拜為弟子。明曰。五年未剖荊山玉。忽得渠來秘不住。拄杖麻繩密密通。䨓門布鼓明明露。泥豬癩狗打驚慞。跛鱉盲龜生恐怖。獻與楚王仍不識。只當一個大蘿蔔。公復云。萬丈灘頭橫夜月。一腔宿霧掃晴天。他年合坐三生石。始信因緣弗偶然。明覆云。嚮慕肌骨。而未獲一覿面耶。幸彈丸地上相逢。此奇緣。勢不可不斗膽。果符素心漆桶子快。不然咫尺天涯矣。聊具瓢拂二種機緣偈。記黃檗室中三頓棒。大愚脅下便還拳。老僧撞著呂公縛。祖代冤流如是傳。公后以棒喝接機。而僚采憚之。
密行忍禪師
滇宜良縣谷氏子。志學之年。禮竹林寺順語老師落䰂。十七住雲臺山。偶遇禪客。示以無字話頭。參究無入處。又于濟凡禪師開發。打失鼻孔。得戒于燕居和尚。機投雙桂老人。住衡州開峰南云禪寺。開爐上
【現代漢語翻譯】 現代漢語譯本： 明又打。士趨前。明呵呵大笑說：『我還以為，我還以為，原來是這樣，原來是這樣。』明於是作了一首偈：『無端端地平地上冒出一個土堆，嚇得整個虛空都顛倒了。狠狠地打了金毛，卻沒有人認識，幾乎要翻墻逃跑，像條跳墻的狗。』士大怒，將他推出門外，大張旗鼓地要審問他。明又作了一首偈：『父母未生前的句子，隨便一棒就打得人不明所以。猛然醒悟，原來不是別的東西，是十八歲的女兒沒有系裙子。』於是回到司里。主馬嵩山用扭絞的繩索來抵擋明。明又作了一首偈：『拄著枴杖，穿著草鞋，走在荊棘的路上，沾沾滯滯，沒有迴轉的餘地。全身的泥水還沒有干，又穿上一雙鐵腳褲。』士有所領悟，再次請他焚香，才拜他為師。明說：『五年都沒有剖開荊山的玉，忽然得到他來，秘密也藏不住了。拄杖和麻繩緊密相通，雷門和布鼓明明地顯露出來。泥豬和癩狗被打得驚慌失措，跛腳的鱉和瞎眼的烏龜也感到恐懼。獻給楚王，楚王仍然不認識，只當它是一個大蘿蔔。』公又說：『萬丈的灘頭上橫著一輪夜月，一腔的宿霧被掃得晴空萬里。他年一同坐在三生石上，才相信這因緣並非偶然。』明又說：『仰慕您的風骨很久了，卻未能得見一面。幸好在這彈丸之地相逢，這是奇特的緣分，勢必不得不斗膽冒犯。果然符合我素來的心意，真是個痛快的漆桶子，不然就咫尺天涯了。姑且用瓢和拂這兩種機緣的偈語，來記述黃檗禪師室中的三頓棒，以及大愚禪師脅下便還的一拳。老僧撞上了呂公的束縛，祖代的冤案就這樣流傳下來。』公後來用棒喝來接引學人，而同僚們都畏懼他。
密行忍禪師
滇宜良縣谷氏之子，立志求學之年，在竹林寺拜順語老師剃度出家。十七歲時住在雲臺山，偶然遇到一位禪客，教他參究『無』字話頭，卻始終無法入門。後來在濟凡禪師的啓發下，『打失鼻孔』（意指開悟）。在燕居和尚處受戒。與雙桂老人的機緣相投。住在衡州開峰南云禪寺，開始開爐說法。
English version: Ming struck again. The scholar stepped forward. Ming laughed heartily and said, 'I thought, I thought, so that's how it is, so that's how it is.' Then Ming composed a verse: 'For no reason, a mound rises on flat ground, frightening the void into turning upside down. The golden-haired one is beaten, but no one recognizes him, almost turning into a dog jumping over the wall.' The scholar was furious, pushed him out the door, and prepared to interrogate him with great fanfare. Ming composed another verse: 'The phrase before parents were born, a casual blow causes ignorance to arise. Suddenly realizing it's nothing else, it's the eighteen-year-old girl without her skirt tied.' Then he returned to the office. Magistrate Songshan resisted Ming with twisted ropes. Ming composed another verse: 'Staff and straw sandals on a thorny path, lingering and hesitant, with no turning back. The mud and water all over the body haven't dried yet, and now wearing a pair of iron-legged pants.' The scholar had some understanding, and again invited him to burn incense, finally bowing to him as his disciple. Ming said, 'For five years, the jade of Jing Mountain hasn't been split open, but suddenly he comes, and the secret can't be kept. Staff and hemp rope are closely connected, the thunder gate and cloth drum are clearly revealed. Mud pigs and mangy dogs are frightened and panicked, lame turtles and blind tortoises are terrified. Offered to the King of Chu, he still doesn't recognize it, only thinking it's a big radish.' The magistrate then said, 'A bright moon lies across the ten-thousand-zhang shoal, a chest full of old mist sweeps away the clear sky. In future years, sitting together on the Three Lives Stone, we will believe that this karma is not accidental.' Ming then said, 'I have admired your character for a long time, but haven't had the chance to meet you. Fortunately, we meet on this small piece of land, this is a strange fate, and I must dare to offend you. It really matches my long-held desire, a truly delightful lacquer bucket, otherwise we would be worlds apart. Let me use the verses of the gourd and whisk, these two kinds of opportunities, to record the three blows in the room of Zen Master Huangbo, and the punch returned by Zen Master Dayu under his ribs. The old monk ran into the bonds of Lu Gong, and the ancestral grievance has been passed down like this.' Later, the magistrate used shouts and blows to guide students, and his colleagues were afraid of him.
Zen Master Mixing Ren
A son of the Gu family from Yiliang County, Yunnan Province. In the year of aspiring to study, he was tonsured by Teacher Shunyu at Zhulin Temple. At the age of seventeen, he lived on Yuntai Mountain. He happened to meet a Chan traveler who showed him the 'Wu' (無, no/nothingness) word koan, but he could not enter into it. Later, he was enlightened by Zen Master Jifan, 'losing his nostrils' (打失鼻孔, meaning enlightenment). He received the precepts from Abbot Yanju. His opportunity matched with Old Man Shuanggui. He lived in Nan Yun Chan Temple of Kaifeng, Hengzhou, and began to open the furnace and preach.
【English Translation】 Modern Chinese translation: 明又打。士趨前。明呵呵大笑云：『將謂將謂。原來原來。』明遂佔一偈：『無端平地起孤堆，駭得虛空顛倒走。痛打金毛人不識，幾乎翻作跳墻狗。』士怒推出掩門，大張威令相勘。明又佔一偈：『父母未生前句子，等閑棒著發無明。猛然省得非他物，十八女兒不繫裙。』遂歸司。主馬嵩山以扭繚拒明。明覆佔一偈：『拄杖芒鞋荊棘路，沾沾滯滯無回互。通身泥水尚未乾，又穿一雙鐵腳褲。』士有省，再請焚香，始拜為弟子。明曰：『五年未剖荊山玉，忽得渠來秘不住。拄杖麻繩密密通，䨓門布鼓明明露。泥豬癩狗打驚慞，跛鱉盲龜生恐怖。獻與楚王仍不識，只當一個大蘿蔔。』公復云：『萬丈灘頭橫夜月，一腔宿霧掃晴天。他年合坐三生石，始信因緣弗偶然。』明覆云：『嚮慕肌骨，而未獲一覿面耶。幸彈丸地上相逢，此奇緣，勢不可不斗膽。果符素心漆桶子快，不然咫尺天涯矣。聊具瓢拂二種機緣偈，記黃檗室中三頓棒，大愚脅下便還拳。老僧撞著呂公縛，祖代冤流如是傳。』公后以棒喝接機，而僚采憚之。
密行忍禪師
滇宜良縣谷氏子。志學之年，禮竹林寺順語老師落䰂。十七住雲臺山。偶遇禪客，示以無字話頭。參究無入處。又于濟凡禪師開發，打失鼻孔。得戒于燕居和尚。機投雙桂老人。住衡州開峰南云禪寺。開爐上
堂。僧問。寶幢高豎。爐鞴弘開。煅煉聖凡。斬新條令。四眾圍繞即不問。今日因緣事若何。師云。飲泉水貴地脈。進云。與么則人歸大國方知貴。水到瀟湘分外清。師云。吃得棒也未。僧便喝。師云。未信汝在。進云。祇如杜居士所薦雙親。未審得何解脫。師揮拂子云。九蓮池畔解翻身。進云。滯魄已蒙標月指。雙雙得度凈居天。師云。重念陀羅尼。乃云。建法幢立宗旨。釋迦彌勒剜肉成瘡。待其人而後行。德山臨濟作夢未醒。所以道。飲泉水貴地脈。風從虎雲從龍。事是恁么事。人是恁么人。若也坐地泛揚州。曹溪一路平沉久矣。昔日趙州示眾云。老僧三十年前。在南方。火爐頭有個無賓主話。及至如今無人舉著。師云。趙州老人。有年無德。驀拈拄杖畫一畫云。大眾會么。於斯薦得。便可起死回生烹佛烹祖。其或未委。縱然覓火和煙得。猶恐寒灰燒殺人。喝一喝。靠拄杖下座。
無私元禪師
嘉陽人。偕聖可和尚行腳最久。同得法于雙桂破山和尚。遍歷諸方。旋峨之九龍庵有年。康熙甲子春。買舟東下。抵華巖。與聖和尚寒溫畢云。我此回來者里死。望你燒我耳。巖戲謂傍僧云。打鼓著。僧云。作甚麼。巖云。送無和尚阇維。無雲。多一日不得。少一日不得。及次日早。請知事分剖衣缽訖云。天無
【現代漢語翻譯】 現代漢語譯本： 堂。有僧人問道：『寶幢高高豎立，爐鞴（鼓風吹火的裝置）大大敞開，錘鍊聖人凡人，制定嶄新的條令。四眾弟子圍繞的情形暫且不問，今日的因緣之事又將如何？』 師父說：『飲用泉水，貴在得其地脈。』 僧人進一步說：『如此說來，人回到大國才知道尊貴，水流到瀟湘才格外清澈。』 師父說：『你捱過棒子沒有？』 僧人便大喝一聲。師父說：『我還不相信你。』 僧人又問：『就像杜居士所薦舉的雙親，不知得到了何種解脫？』 師父揮動拂塵說：『在九蓮池畔得以翻身。』 僧人說：『逝去的魂魄已經蒙受標月的指引，雙雙超度到凈居天。』 師父說：『重新唸誦陀羅尼。』 於是說：『建立法幢，樹立宗旨，釋迦（釋迦牟尼，佛教創始人）彌勒（彌勒菩薩，未來佛）剜肉成瘡，等待其人然後施行。德山（德山宣鑒，唐代禪宗大師）臨濟（臨濟義玄，唐代禪宗大師）還在做夢沒有醒來。所以說，飲用泉水，貴在得其地脈，風從虎，云從龍，事情就是這麼個事情，人就是這麼個人。如果只是坐著空談，那麼曹溪（曹溪，禪宗六祖慧能弘法之地）一脈早就衰落了。』 昔日趙州（趙州從諗，唐代禪宗大師）向大眾開示說：『老僧三十年前，在南方，火爐邊有個無賓主的話頭，直到如今沒有人提起。』 師父說：『趙州老和尚，有年齡而無德行。』 隨即拿起拄杖畫了一下說：『大眾明白嗎？如果能在此領悟，便可起死回生，烹佛烹祖。如果還不明白，縱然覓火和煙得到，恐怕寒冷的灰燼也會燒死人。』 大喝一聲，靠著拄杖下座。
無私元禪師
嘉陽人。與聖可和尚一同遊方最久，一同在雙桂破山和尚處得法。遊歷各處，回到峨眉山的九龍庵住了多年。康熙甲子年（1684年）春天，買船東下，到達華巖寺。與聖和尚寒暄完畢后說：『我這次回來就要在這裡死了，希望你燒我的耳朵。』 華巖寺的聖和尚開玩笑地對旁邊的僧人說：『打鼓吧。』 僧人問：『做什麼？』 華巖寺的聖和尚說：『送無和尚火化。』 無私元禪師說：『多一天也不行，少一天也不行。』 到了第二天早上，請來知事僧分剖完畢衣缽后說：『天無』
【English Translation】 English version: Hall. A monk asked: 'The precious banner is raised high, the furnace is widely opened, forging saints and mortals, establishing brand new rules. The surrounding of the fourfold assembly is not asked for now, what about the causal matter of today?' The master said: 'Drinking spring water, the value lies in obtaining its earth vein.' The monk further said: 'If so, people only know the value when they return to a great country, and the water is especially clear when it flows to the Xiang River.' The master said: 'Have you been beaten with a stick?' The monk then shouted loudly. The master said: 'I still don't believe you.' The monk also asked: 'Like the parents recommended by layman Du, I wonder what kind of liberation they have obtained?' The master waved the whisk and said: 'They can turn over on the banks of the Nine Lotus Pond.' The monk said: 'The departed souls have already received the guidance of pointing to the moon, and have been doubly delivered to the Pure Abode Heaven.' The master said: 'Recite the Dharani again.' Then he said: 'Establishing the Dharma banner and setting up the purpose, Shakyamuni (Shakyamuni, the founder of Buddhism) and Maitreya (Maitreya Bodhisattva, the future Buddha) cut flesh into sores, waiting for the person to then implement it. Deshan (Deshan Xuanjian, a Zen master of the Tang Dynasty) and Linji (Linji Yixuan, a Zen master of the Tang Dynasty) are still dreaming and have not woken up. Therefore, it is said that drinking spring water, the value lies in obtaining its earth vein, wind follows the tiger, and clouds follow the dragon, the matter is such a matter, and the person is such a person. If you just sit and talk emptily, then the Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma) lineage would have declined long ago.' In the past, Zhao Zhou (Zhao Zhou Congshen, a Zen master of the Tang Dynasty) instructed the public: 'Thirty years ago, this old monk, in the south, had a topic of no host and no guest by the stove, but until now no one has mentioned it.' The master said: 'The old monk Zhao Zhou has age but no virtue.' Then he picked up the staff and drew a stroke, saying: 'Do you all understand? If you can understand here, you can bring the dead back to life, and cook the Buddha and cook the Patriarch. If you still don't understand, even if you find fire and get smoke, I am afraid that the cold ashes will burn people to death.' Shouted loudly, leaned on the staff and went down the seat.
Zen Master Wusi Yuan
A native of Jiayang. He traveled with the monk Shengke for the longest time, and both obtained the Dharma from the monk Poshan of Shuanggui. He traveled everywhere and returned to Jiulong Nunnery on Mount Emei for many years. In the spring of the Jiazi year of Kangxi (1684), he bought a boat to go east and arrived at Huayan Temple. After exchanging greetings with the monk Sheng, he said: 'I will die here this time I come back, and I hope you will burn my ears.' The monk Sheng of Huayan Temple jokingly said to the monks next to him: 'Beat the drum.' The monk asked: 'What for?' The monk Sheng of Huayan Temple said: 'To send off the cremation of the monk Wu.' Zen Master Wusi Yuan said: 'Not one day more, not one day less.' The next morning, after inviting the knowing monk to divide the robes and bowls, he said: 'Heaven no'
私覆。地無私載。人無私存。無私之名今日盡謝。后當止著呼余為界微矣。言訖而寂。
錦江禪燈卷第十 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第十一
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第三十六世
弘覺忞法嗣
寧波府天童山曉晰禪師
長壽縣魏氏子。父國琦。世儒業。母陽氏。夢梵僧授一如意生師。幼見經書佛像。即知敬禮。從邑之定慧寺出家。慕南方禪宗。十九歲出峽。抵金陵聽講。適天童密雲老人至長干。師往請益。於是習參禪。二十一。從三昧和尚受具。遂參報恩玉林和尚打七。時不退首座監香。師以本參扣擊。座便掌。於此有省。復參牛過窗楞公案。如癡者三年。往見木陳和尚于雲門。一日值升座。垂問。真月不問汝諸人。如何是第二月。眾下語不契。自云。賺殺人。師乃豁然。于古人機緣無不了了。然深自晦默。及木和尚再主天童。師充首座。順治十六年。隨老人赴 召。閱明歲。 上命近侍李國柱。選隆安寺。 賜紫衣。留師開法。於七月初三。師在大內萬善殿。承 旨謝恩畢。奉 敕入寺。近侍王國禧。口傳 睿旨。聖躬違和。未得親倖。特降御香賜帑金。差國禧。同慧善普應禪師等。
【現代漢語翻譯】 現代漢語譯本： 他私下回復說：『大地不會因為私心而停止承載萬物，人也不會因為私心而停止存在。』『無私』這個名號，今天就全部卸下了。以後，請只稱呼我為『界微』就可以了。說完就寂然無聲了。
《錦江禪燈》第十卷 《卍新續藏》第85冊 No. 1590 《錦江禪燈》
《錦江禪燈》第十一卷
昭覺丈雪、通醉 輯
紹興幻庵（南宋年號，1141-1149年）、胡升猷 訂
大鑒慧能（六祖慧能）下第三十六世
弘覺忞（弘覺忞，清初臨濟宗僧人）法嗣
寧波府天童山曉晰禪師
曉晰禪師是長壽縣魏氏之子，父親魏國琦，世代以儒學為業。母親陽氏，夢見梵僧授予她一柄如意，因此生下曉晰禪師。他從小見到經書佛像，就知道恭敬禮拜。後來在長壽縣的定慧寺出家，仰慕南方禪宗。十九歲時離開四川，前往金陵（今南京）聽講。恰逢天童密雲圓悟（密雲圓悟，明末清初臨濟宗高僧）老人來到長干寺，曉晰禪師前去請教，於是開始學習參禪。二十一歲時，從三昧和尚受具足戒，隨後參加報恩寺玉林通琇（玉林通琇，清初臨濟宗高僧）和尚主持的禪七。當時不退首座擔任監香，曉晰禪師用自己的根本參話頭去叩擊他，不退首座便打了他一掌，曉晰禪師因此有所領悟。之後又參『牛過窗楞』的公案，如同癡呆一般三年。後來前往雲門寺拜見木陳道忞（木陳道忞，清初臨濟宗高僧）和尚，一天正趕上木陳道忞升座說法，垂問：『真月不問汝諸人，如何是第二月？』眾人回答都不契合。木陳道忞自己說：『賺殺人！』曉晰禪師於是豁然開悟，對於古人的機緣沒有不明白的。然而他深深地隱藏自己的才能，不輕易顯露。等到木陳道忞再次主持天童寺，曉晰禪師擔任首座。順治十六年（1659年），跟隨木陳道忞前往京城接受皇帝的召見。第二年，皇帝命令近侍李國柱，選擇隆安寺，賜予曉晰禪師紫衣，讓他留在京城開法。七月初三，曉晰禪師在大內萬善殿，接受皇帝的旨意謝恩完畢，奉皇帝的敕令進入隆安寺。近侍王國禧口頭傳達皇帝的聖旨：皇帝身體不適，未能親自前往，特降御香，賜予帑金，派遣王國禧，同慧善普應禪師等人一同前往。
【English Translation】 English version: He replied privately, 'The earth does not cease to carry all things because of selfishness, and people do not cease to exist because of selfishness.' The name 'selflessness' is now completely relinquished. Hereafter, please only refer to me as 'Jiewei'. After speaking, he became silent.
The Zen Lamp of Jinjiang, Volume 10 Supplement to the Wan (卍) Tripitaka, Volume 85, No. 1590, The Zen Lamp of Jinjiang
The Zen Lamp of Jinjiang, Volume 11
Compiled by Zhangxue and Tongzui of Zhaojue Monastery
Revised by Huan'an (Shaoxing Era, 1141-1149) and Hu Shengyou of Shaoxing
36th Generation from Dajian Huineng (the Sixth Patriarch Huineng)
Dharma Successor of Hongjue Min (Hongjue Min, a Linji monk in the early Qing Dynasty)
Zen Master Xiaoxi of Tiantong Mountain, Ningbo Prefecture
Zen Master Xiaoxi was the son of the Wei family of Changshou County. His father, Wei Guoqi, was a scholar for generations. His mother, Yang, dreamed of a Brahma monk giving her a Ruyi scepter, and thus she gave birth to Zen Master Xiaoxi. From a young age, he knew to respect and worship scriptures and Buddha statues. Later, he became a monk at Dinghui Temple in Changshou County, admiring the Southern Zen school. At the age of nineteen, he left Sichuan and went to Jinling (now Nanjing) to listen to lectures. It happened that the Elder Miyun Yuanwu (Miyun Yuanwu, a Linji monk in the late Ming and early Qing Dynasties) of Tiantong arrived at Changan Temple. Zen Master Xiaoxi went to ask for instruction, and thus began to study Zen. At the age of twenty-one, he received the complete precepts from the monk Sanmei, and then participated in the Zen retreat presided over by the monk Yulin Tongxiu (Yulin Tongxiu, a Linji monk in the early Qing Dynasty) at Baoen Temple. At that time, the head monk Butui was in charge of incense monitoring. Zen Master Xiaoxi used his fundamental topic to knock on him, and the head monk Butui slapped him, and Zen Master Xiaoxi thus had some understanding. After that, he participated in the 'ox passing through the window frame' koan, like a fool for three years. Later, he went to Yunmen Temple to visit the monk Muchen Daomin (Muchen Daomin, a Linji monk in the early Qing Dynasty). One day, he happened to be present when Muchen Daomin ascended the seat to preach, and asked: 'The true moon does not ask you all, what is the second moon?' The answers of the crowd did not match. Muchen Daomin himself said: 'Deceived people!' Zen Master Xiaoxi then suddenly realized, and there was nothing he did not understand about the opportunities of the ancients. However, he deeply hid his talents and did not easily reveal them. When Muchen Daomin presided over Tiantong Temple again, Zen Master Xiaoxi served as the head monk. In the sixteenth year of Shunzhi (1659), he followed Muchen Daomin to the capital to receive an audience with the emperor. The following year, the emperor ordered the close attendant Li Guozhu to select Long'an Temple, bestow a purple robe on Zen Master Xiaoxi, and let him stay in the capital to open the Dharma. On the third day of the seventh month, Zen Master Xiaoxi was in the Wanshan Hall of the Inner Court, and after accepting the emperor's decree to thank him, he entered Long'an Temple by the emperor's order. The close attendant Wang Guoxi verbally conveyed the emperor's decree: the emperor was unwell and could not go in person, so he specially sent imperial incense and bestowed treasury gold, and sent Wang Guoxi, together with Zen Master Huishan Puying and others.
請師為國開堂。拈香白椎竟。師云。我此法印。為欲利益世間故說。在所遊方勿妄宣傳。今日既遇佛心天子。不敢囊藏被蓋。特為舉揚。惟此法印。在天同天。在人同人。在聖不增。處凡不減。與佛無二致。與眾共生緣。是故天得之以清。地得之以寧。君王得之。而首出庶物。萬國咸寧。臣工得之。而燮理陰陽。調元贊化。士庶得之。而修身齊家。各安生業。衲僧得之。而法隨法行。法幢隨處建立。驀豎拂子云。喚作法印又是拂子。喚作拂子卻是法印。於此見得徹去。方能道合君臣。地天交泰。跨象王之獨步。奮獅子之全威。照用同時。拈一機而千機頓赴。權實並用。示一法而萬法全彰。發太古清音。行斬新條令。然則舟車所至。人力所通。天之所覆。地之所載。日月所照。霜露所墜。莫不從此一印印開。且道。結角羅紋一句。落在甚麼處。金輪統御三千界。玉曆延鴻億萬春。復舉臨濟大師。于滹沱河側。建立黃檗宗旨。三日前後打普化克符公案。師云。握閫外威權。據寰中正令。不無臨濟。若是建立黃檗宗旨。大遠在。何故。既建立宗旨。因甚只要二人成褫。晰山僧。恭奉綸音。於此建立天童宗旨。已賴 聖天子出隻手去也。祇如現前大眾。又作么產生褫。卓拄杖云。潑天門戶同撐起。萬國來賓法海寬。解夏上堂。
【現代漢語翻譯】 現代漢語譯本： 請法師為國家開設法堂。拈香、白椎儀式完畢后，法師說：『我這法印，是爲了利益世間才說的。在所到的地方不要胡亂宣傳。今天既然遇到了具有佛心的天子，不敢將它隱藏起來，特別為大家宣揚。唯有此法印，在天如同天，在人如同人，在聖賢那裡不會增加，在凡夫那裡也不會減少，與佛沒有兩樣，與眾生共同具有因緣。因此天得到它而清明，地得到它而安寧，君王得到它，而成為萬物之首，使萬國安寧。臣工得到它，而調和陰陽，輔助天地化育。士人百姓得到它，而修身齊家，各自安於自己的事業。僧人得到它，而使法隨著法而行，法幢隨處建立。』 驀然豎起拂塵說：『稱它為法印，它又是拂塵；稱它為拂塵，它卻是法印。』如果能在此處徹底領悟，才能做到君臣同心，天地交泰，如象王般獨步天下，奮發獅子般的全部威猛，照用同時，抓住一個機鋒，千百個機鋒立刻響應，權巧與真實並用，展示一個法，萬法全部彰顯。發出太古的清音，施行嶄新的條令。既然如此，那麼舟車所能到達的地方，人力所能通達的地方，天空所覆蓋的地方，大地所承載的地方，日月所照耀的地方，霜露所降落的地方，沒有不是從此一印開啟的。 那麼，結角羅紋這一句，落在什麼地方呢？金輪王（轉輪聖王的金輪）統治三千世界，玉曆（皇帝的歷法）綿延億萬年。又舉臨濟大師在滹沱河邊，建立黃檗（黃檗希運，禪宗大師）宗旨，三日前後棒打普化（普化禪師）克符（克符禪師）的公案。法師說：『掌握邊境之外的威權，佔據天下中心的政令，不能沒有臨濟（臨濟義玄，禪宗大師）。』如果是建立黃檗宗旨，那就差太遠了。為什麼呢？既然要建立宗旨，為什麼只要兩個人承認或否定呢？我晰山僧，恭敬地奉聖旨，在此建立天童（天童山景德寺）宗旨，已經仰賴聖明天子伸出援手了。那麼現在的大眾，又如何承認或否定呢？ 拄了一下拄杖說：『共同撐起這潑天般的門戶，萬國來賓都感到佛法之海的寬廣。』解夏上堂。
【English Translation】 English version: Please, master, open a Dharma hall for the nation. After the incense offering and striking the gavel, the master said, 'This Dharma seal of mine is spoken for the benefit of the world. Do not rashly propagate it wherever you go. Since we have encountered a Son of Heaven with a Buddha-mind today, I dare not conceal it, and I especially proclaim it for everyone. This Dharma seal alone, in heaven is like heaven, in humanity is like humanity, it does not increase in sages, nor does it decrease in ordinary people, it is no different from the Buddha, and shares a common affinity with all beings. Therefore, heaven obtains it and becomes clear, earth obtains it and becomes peaceful, the ruler obtains it and becomes the head of all things, bringing peace to all nations. Ministers obtain it and regulate yin and yang, harmonizing and assisting in the transformation of the universe. Scholars and commoners obtain it and cultivate themselves, regulate their families, and each finds peace in their livelihoods. Monks obtain it and practice Dharma in accordance with Dharma, establishing the Dharma banner everywhere.' Suddenly raising the whisk, he said, 'Calling it a Dharma seal, it is also a whisk; calling it a whisk, it is indeed a Dharma seal.' If you can thoroughly understand this, then you can achieve harmony between ruler and subject, the union of heaven and earth, walk alone like the elephant king, unleash the full power of the lion, illuminating and applying simultaneously, grasping one opportunity and a thousand opportunities immediately respond, using skillful means and truth together, showing one Dharma and all Dharmas are fully revealed. Utter the clear sound of ancient times, and implement brand new regulations. Since this is the case, then wherever boats and carriages can reach, wherever human power can extend, wherever the sky covers, wherever the earth bears, wherever the sun and moon shine, wherever frost and dew fall, there is nothing that is not opened by this one seal. Then, where does the phrase 'knotted horns and patterned lines' fall? The Golden Wheel King (cakravartin's golden wheel) rules the three thousand worlds, and the Jade Calendar (emperor's calendar) extends for hundreds of millions of years. Again, he cited the case of Great Master Linji (Linji Yixuan, a Chan master) establishing the Huangbo (Huangbo Xiyun, a Chan master) lineage on the bank of the Hutuo River, and the beating of Puhua (Puhua, a Chan master) by Kefu (Kefu, a Chan master) three days before and after. The master said, 'Holding the authority beyond the borders, occupying the central command within the realm, one cannot be without Linji (Linji Yixuan, a Chan master).' If it is to establish the Huangbo lineage, then it is far off. Why? Since you want to establish a lineage, why do you only need two people to affirm or deny it? I, the monk of Xishan, respectfully follow the imperial decree and establish the Tiantong (Tiantongshan Jingde Temple) lineage here, already relying on the sagacious Son of Heaven to extend a helping hand. Then, how do the present assembly affirm or deny it? Thumping the staff, he said, 'Together we prop up this vast gate, and guests from all nations feel the breadth of the Dharma sea.' Ascending the hall after the summer retreat.
鳳城春盡。薰風日日南來。奉敕安居。夜夜涼生紫閣。汝諸人還悟去也未。如未悟去。莫道解卻布袋頭。便為無事。上堂。驅耕夫牛。奪饑人食。掀翻四大海。捏碎五須彌。未是奇特三昧。攪長河為酥酪。變大地作黃金。拈一莖草。作丈六金身。將丈六金身。作一莖草。未是奇特三昧。且如何是奇特三昧。十個指頭八個叉。一一不從他處得。有時吃飯解把箸。有時洗面摸著鼻。阿呵呵。真奇特。復鼓掌三下。喝一喝。中秋上堂。小時不識月。呼作白玉盤。又疑瑤臺鏡。飛上青雲端。以拂子打○相云。此是月耶。白玉盤耶。瑤臺鏡耶。試定當看。定當得出。心月孤圓。光吞萬象。獨超物外。覿體無依。若總捏目望空。莫道小時不識。直饒活到盡未來際。正好未識月在。祇如燕京城內。四五百條花柳巷。二三千處管絃樓。處處笙歌鼎沸。家家慶賞中秋。且道月在甚處。下弦看到廿三后。樹樹珊瑚掛玉鉤。人日大梅和尚到山。上堂。己未新春節。喜事頗堆疊。好風吹過山。梅子香撲鼻。露柱唱山歌。燈籠笑不徹。笑一日笑二日。呵呵。直笑至人日。且道笑個甚麼。天地人三才。何獨人有日。然則天是何日。地是何日。若也會得。拄杖三十。若也不會。拄杖三十。何故。百年三萬六千朝。日日原來是好日。解制上堂。臘雪消春
【現代漢語翻譯】 現代漢語譯本： 鳳城（指長安，唐朝都城）的春天已經結束。和暖的風每天從南方吹來。奉皇帝的命令在此安居。夜晚，紫閣（寺廟名）里感到陣陣涼意。你們這些人領悟了嗎？如果還沒有領悟，不要以為解開了布袋（指禪宗公案）的頭緒，就沒事了。 上堂說法：驅趕耕田的農夫和牛，奪走飢餓之人的食物，掀翻四大海（佛教宇宙觀中的四大海洋），捏碎五須彌（佛教宇宙觀中的須彌山），這還不是奇特的三昧（佛教禪定）。把長河攪成酥酪，把大地變成黃金，拈起一根草，變成丈六金身（佛像），把丈六金身，變成一根草，這還不是奇特的三昧。那麼，什麼是奇特的三昧呢？十個指頭八個叉（形容手忙腳亂），每一件事都不是從別處得來的。有時吃飯會拿筷子，有時洗臉會摸到鼻子。啊呵呵，真奇特！說完，又鼓掌三下，喝一聲。 中秋節上堂說法：小時候不認識月亮，把它叫做白玉盤。又懷疑是瑤臺（神仙居所）的鏡子，飛上了青雲的頂端。用拂塵打一個圓圈，說：『這是月亮嗎？是白玉盤嗎？是瑤臺鏡嗎？』試試看能不能確定。如果能確定，心如明月般孤寂而圓滿，光芒吞噬萬象，獨自超越于萬物之外，真體顯現而無所依傍。如果總是閉著眼睛看天空，不要說小時候不認識月亮，即使活到未來無盡的時間，也還是不認識月亮。就像燕京（北京）城內，四五百條花柳巷，二三千處管絃樓，處處笙歌鼎沸，家家慶祝中秋。那麼，月亮在哪裡呢？下弦月看到二十三之後，樹樹都像珊瑚一樣掛著玉鉤（指月亮）。 人日（正月初七）大梅和尚來到山上，上堂說法：己未年（具體年份需要根據上下文確定）新春佳節，喜事很多。好風吹過山，梅花的香氣撲鼻而來。露柱（寺廟中的柱子）唱著山歌，燈籠笑個不停。笑一天笑兩天，呵呵，一直笑到人日。那麼，笑的是什麼呢？天地人是三才，為什麼只有人才有日（指人日）？那麼，天是什麼日？地是什麼日？如果能夠領會，賞你拄杖三十下。如果不能領會，打你拄杖三十下。為什麼呢？百年三萬六千天，每天原來都是好日子。 解制（結束僧侶的集中修行）上堂說法：臘月的雪融化，春天到來
【English Translation】 English version: The spring in Fengcheng (referring to Chang'an, the capital of the Tang Dynasty) has ended. The warm wind blows from the south every day. I am here to practice in peace by imperial order. At night, a cool breeze arises in the Zige (name of a temple). Have you all realized it yet? If you haven't realized it, don't think that untying the head of the cloth bag (referring to a Zen koan) means that everything is fine. Ascending the hall to preach: Driving away the farming peasants and oxen, taking away the food of the hungry, overturning the four great seas (the four oceans in the Buddhist cosmology), crushing the five Sumeru (Mount Sumeru in the Buddhist cosmology), this is not yet the extraordinary Samadhi (Buddhist meditation). Stirring the long river into ghee, turning the earth into gold, picking up a blade of grass and turning it into a sixteen-foot golden body (Buddha statue), turning the sixteen-foot golden body into a blade of grass, this is not yet the extraordinary Samadhi. So, what is the extraordinary Samadhi? Ten fingers, eight crossed (describing being flustered), everything is not obtained from elsewhere. Sometimes when eating, you know how to use chopsticks, sometimes when washing your face, you touch your nose. Ah haha, truly extraordinary! After speaking, he clapped three times and shouted once. Ascending the hall on the Mid-Autumn Festival to preach: When I was young, I didn't recognize the moon, and called it a white jade plate. I also suspected it was a mirror from Yaotai (immortal's residence), flying to the top of the blue clouds. Using the whisk to draw a circle, he said: 'Is this the moon? Is it a white jade plate? Is it a mirror from Yaotai?' Try to determine it. If you can determine it, the heart is as solitary and complete as the bright moon, its light devouring all phenomena, standing alone beyond all things, the true body appearing without any reliance. If you always close your eyes and look at the sky, don't say you didn't recognize the moon when you were young, even if you live to the endless future, you still won't recognize the moon. Just like in Yanjing (Beijing) city, four or five hundred brothels, two or three thousand places with musical performances, everywhere is filled with singing and music, every family is celebrating the Mid-Autumn Festival. So, where is the moon? After seeing the waning moon on the twenty-third, every tree is like coral hanging jade hooks (referring to the moon).' On Renri (the seventh day of the first lunar month), Great Master Damei came to the mountain and ascended the hall to preach: In the Xinwei year (specific year needs to be determined based on context), the New Year is full of joy. A good wind blows over the mountain, and the fragrance of plum blossoms fills the air. The dew pillar (pillar in the temple) sings mountain songs, and the lanterns laugh non-stop. Laughing for one day, laughing for two days, haha, laughing all the way to Renri. So, what are they laughing at? Heaven, earth, and man are the three talents, why is it that only man has a day (referring to Renri)? Then, what day is heaven? What day is earth? If you can understand, I will reward you with thirty blows of the staff. If you cannot understand, I will hit you with thirty blows of the staff. Why? One hundred years, thirty-six thousand days, every day is originally a good day. Ascending the hall after the end of the retreat (end of the monks' intensive practice): The snow of the twelfth lunar month melts, and spring arrives.
風來。山僧打開布袋了也。一任翔于枋止於櫟。然則祥麟威鳳。又且如何。漫天網子百千重。示眾。靈云見桃花。病眼有翳。香嚴聞擊竹。老耳不聰。高沙彌拜倒戒臺。略較些子。雖然。若不登高望。焉知滄海寬。化緣將畢。說偈索浴跏趺而逝。世壽六十七。僧臘五十。三自盛京隆安寺。南還兩主杭州之佛日。繼遷蘇州包山。四明天童。凡五坐道場。有奏對錄一卷。全錄十餘卷。手編寶積錄九十三卷行世。窆全身於中峰。與密庵杰祖塔相附焉。戶部侍郎李仙根。撰碑銘。
浮石賢法嗣
嵋樵𣽡禪師
內江陰氏子。諱來章。于白鹿澹竹和尚落䰂。參靜明丈雪和尚。職西堂。后得法于浮石和尚。遂徙山東諸城縣崇寧寺。示眾。左擊拂子云。竺干四七。震旦二三。右擊云。南嶽石頭。臨濟德山。以拂子中間作拈華勢云。千年滯貨逢春日。和盤托出大家看。恁么恁么。花開鐵樹。不恁么不恁么。孟春猶寒。恁么不恁么。東風難掃銀千界。不恁么卻恁么。玉襯梅腮月一天。脫或總不恁么。離四句絕百非。春秋不涉。節令不收。皇風蕩蕩。帝道平平。且當陽獨露一句。作么生道。數盡遠山滄海日。一溪流水綠楊煙。
湖州府演教寺退巖泐禪師
井研陳氏子。參遍天下。末後見浮和尚。以印可焉。上
堂。即心即佛。無繩而自縛。非心非佛。俊鷂不打籬邊雀。趙州見老南泉。解道鄭州出蘿蔔。即此物非他物。汝等諸人善持護。擬議便為魔眷屬。咄咄。金毛跳入野狐窟。午日上堂。山僧數年來。開個生藥鋪。一切川廣藥材。俱已賣盡。單單祇有一味草頭。至靈至驗。最妙最玄。不從天地之所生。亦非陰陽之所攝。向來不遇其時。不敢拈出。今朝恰值五月五日。不免拈來與諸人應個時節。若是頂門具眼。肘後有符底。一舉便知偏正。若也一向耽於聲色。未免當面錯過。驀拈柱杖卓一卓云。還會么。蠱毒之家水莫嘗。后住報恩。示眾。昨日蘇州走一轉。長街頭短巷尾。東來西去。不曾見個甚麼。惟豬肉案頭。塊塊精底。排列盤山面目。茶坊酒肆。句句春風。唱出樓子心肝。幾多觀聽者如風過樹。無限沉酣底似蝶戀花。貪生逐日區區去。喚不回頭爭奈何。示眾。冬至一陽。雪上加霜。山河大地。凍得巖崩石裂。萬象森羅。從教葉落枝傍。蝦蟆蚯蚓。未解翻身。貓兒狗子。焉識短長。諸仁者。有陰陽地上則不問。無陰陽地上又如何商量。良久喝一喝云。不是一番寒徹骨。爭得梅花破雪香。
林野奇法嗣
自閑覺禪師
蜀東合州余氏子。齠年禮太空老師脫白。十五歲游講肆。備煉三學。參天童密老人。問萬
【現代漢語翻譯】 現代漢語譯本： 堂。即心即佛（禪宗術語，指人的本心就是佛）。沒有繩索卻自己捆綁自己。非心非佛（禪宗術語，指不執著於心或佛）。老練的鷂鷹不會打籬笆邊的麻雀。趙州禪師見到老南泉禪師，才能說出鄭州出產蘿蔔的道理。就是這個東西，不是其他東西。你們這些人要好好守護。稍微一思量就成了魔的眷屬。咄咄。金毛獅子跳進了野狐貍的洞穴。 午日上堂。山僧我這幾年來，開了個生藥鋪。各種川廣的藥材，都已經賣完了。單單隻有一味草藥，非常靈驗，非常玄妙。不是從天地所生，也不是陰陽所管轄。向來沒有遇到時機，不敢拿出來。今天恰好是五月五日，不妨拿出來和大家應個時節。如果是頭頂有眼，手肘有符的人，一舉動就能知道偏正。如果一向沉迷於聲色，難免當面錯過。隨即拿起柱杖敲了一下說，明白了嗎？蠱毒之家，水都不能嘗。後來住在報恩寺，對大眾開示。昨天在蘇州走了一圈，長街短巷，東來西去，不曾見到什麼特別的。只有豬肉攤上，一塊塊精肉，排列著盤山的面目。茶坊酒肆里，句句春風，唱出樓子的心肝。多少觀看的人像風過樹一樣，無數沉迷的人像蝴蝶戀花一樣。貪生逐日，忙忙碌碌地過去，叫不回頭，又能怎麼樣呢？ 對大眾開示。冬至一陽生，雪上加霜。山河大地，凍得巖石崩裂。萬象森羅，任憑樹葉飄落枝旁。蛤蟆蚯蚓，還不能翻身。貓兒狗兒，哪裡知道什麼是短什麼是長。各位仁者，有陰陽的地方就不問了，沒有陰陽的地方又該如何商量呢？良久喝一聲說，不是一番寒徹骨，怎得梅花撲鼻香。
林野奇法嗣
自閑覺禪師
是蜀東合州余氏的兒子。小時候拜太空老師剃度出家。十五歲遊學講堂，精通三學。參拜天童密老人，問萬
【English Translation】 English version: Hall. 'Mind is Buddha' (a Chan Buddhist term, referring to the inherent Buddha-nature of the mind). Bound by oneself without ropes. 'Neither mind nor Buddha' (a Chan Buddhist term, referring to non-attachment to either mind or Buddha). A skilled hawk does not strike sparrows near the fence. When Zhao Zhou (a famous Chan master) saw Old Nanquan (another Chan master), he could explain the reason why Zhengzhou produces radishes. This very thing is not another thing. All of you should carefully protect it. A moment's deliberation makes you a member of the devil's family. Tut, tut. The golden-haired lion jumps into the fox's den. Sermon on the Dragon Boat Festival. This mountain monk has opened a herbal medicine shop for several years. All kinds of Sichuan and Guangdong medicinal materials have been sold out. Only one herb remains, which is extremely effective and profoundly mysterious. It is not born from heaven and earth, nor is it governed by yin and yang. I have not dared to bring it out because the time has not been right. Today, on the fifth day of the fifth month, I will bring it out to suit the occasion for everyone. If you have eyes on the top of your head and a talisman behind your elbow, you will know the partial and the complete with one move. If you are always addicted to sound and color, you will inevitably miss it face to face.' He then struck the staff once, saying, 'Do you understand? In a family with poison, water should not be tasted.' Later, he lived in Baoen Temple and addressed the assembly. 'Yesterday I took a walk in Suzhou, along the long streets and short alleys, coming from the east and going to the west. I didn't see anything special. Only at the butcher's stall, pieces of fine meat were arranged with the appearance of Pan Shan. In the teahouses and taverns, every sentence was like a spring breeze, singing out the heart and soul of the building. Many onlookers were like wind passing through trees, and countless intoxicated people were like butterflies in love with flowers. Greedily living day by day, busily going back and forth, what can be done if they are called but do not turn back?' Addressing the assembly. 'At the winter solstice, yang arises, adding frost to snow. The mountains and rivers of the earth are frozen so that rocks collapse and crack. All phenomena are arranged, letting leaves fall beside the branches. Toads and earthworms cannot turn over. Cats and dogs do not know what is short and what is long. All of you, if there is a place of yin and yang, then I will not ask. How should we discuss a place without yin and yang?' After a long silence, he shouted, 'If you don't experience a bone-chilling cold, how can you get the fragrance of plum blossoms breaking through the snow?'
Lineage of Linye Qi
Chan Master Zixian Jue
Was the son of the Yu family of Hezhou in eastern Sichuan. As a child, he was tonsured by Teacher Taikong. At the age of fifteen, he traveled to lecture halls and mastered the Three Studies. He visited Old Man Mitian Tong and asked ten
法歸一機緣。被老人一踏有省。時林野和尚。住廣化寺。遂趨其席。而受印證。久之蘇州府嘉定縣羅漢禪寺眾。請主院事。上堂。等閑不欲向人前。何事而今卻改轍。祇因狹路驀相逢。難免此回呈丑拙。既而躲避無門。直得著敝垢衣。與諸人葛藤一上。驀拈拂子云。若論此事。輝騰今古。含吐十虛。不可以智知。不可以識識。覷著則雙眼盲。嗅著則腦門裂。直饒三世諸佛。且立下風。歷代祖師。退身有分。若是沒量漢。禪道佛法一齊放下。卻較些子。何須三登九上。七破蒲團。明眼人前一場笑具。且道據方就位一句作么生道。良久云。四海浪平龍睡穩。九天云靜鶴飛高。舉臨濟大師初住河北。為普化克符云。我欲於此建立黃檗宗旨。汝二人可成褫我。二人珍重下去。三日後普化上來。問。和尚三日前道甚麼。濟便打。三日後克符上來問。三日前和尚打普化作甚麼。濟亦打。師云。臨濟老漢。恁么建立黃檗宗旨。可謂斬釘截鐵。普化克符如斯成褫。亦乃千古榜樣。且道新羅漢恁么舉。意歸於何。從前汗馬無人識。只要重論蓋代功。
華亭二隱謐禪師
榮昌金氏子。髫齔剃染。淵默簡易。從天童密老人。參究有年。一日聞鐘聲打徹。壬午秋。值林和尚繼席。機緣契合。因而印可。初開法于棲真寺。后遷華亭船
【現代漢語翻譯】 現代漢語譯本 法歸一機緣：因被老人一踏而有所領悟。當時林野和尚住在廣化寺，（法歸一）便前往他的座席，接受了他的印證。過了很久，蘇州府嘉定縣羅漢禪寺的僧眾，請（法歸一）主持寺院事務。（法歸一）上堂說法：『平時不願在人前顯露，為何如今卻改變方向？只因狹路相逢，難免要在此獻醜。既然躲避無門，只好披上破舊的衣服，與各位糾纏一番。』隨即拿起拂塵說：『若論此事，光輝照耀古今，包容涵蓋整個宇宙。不可以智慧去了解，不可以意識去認識。注視它，雙眼就會失明；嗅聞它，頭顱就會破裂。即使三世諸佛，也要站在下風；歷代祖師，也要退避三舍。若是沒有度量的漢子，將禪道佛法一齊放下，或許還能稍微沾邊。何須多次攀登，多次跌落，七次打破蒲團？在明眼人面前，這只是一場笑話。』且說據守方位，成就地位，這一句該怎麼說呢？良久才說：『四海風平浪靜，龍也安穩睡去；九天雲彩靜止，仙鶴高飛遠翔。』 舉臨濟大師初住河北時，對普化、克符說：『我想要在這裡建立黃檗（Huangbo）宗旨。你們二人可以來駁倒我。』二人聽后，默默退下。三天後，普化上來問道：『和尚三天前說了什麼？』臨濟（Linji）便打了他。三天後，克符上來問道：『三天前和尚打普化做什麼？』臨濟也打了他。師（謐禪師）說：『臨濟老漢，這樣建立黃檗宗旨，可謂斬釘截鐵。普化、克符如此駁倒臨濟，也是千古榜樣。』且說新羅漢這樣舉例，意圖歸於何處？從前汗馬功勞無人知曉，只要重新評論這蓋世功勞。
華亭二隱謐禪師
榮昌金氏之子，年幼時就剃髮出家，深沉寡言，簡樸平易。跟隨天童密老人蔘禪多年。一日聽到鐘聲，豁然開悟。壬午年（1642年）秋天，正值林和尚繼承席位，機緣契合，因此得到印可。最初在棲真寺開法，後來遷往華亭船。
【English Translation】 English version The Dharma returns to the One opportunity: He had an awakening when stepped on by an old man. At that time, Monk Linye lived in Guanghua Temple. (Faguiyi) went to his seat and received his endorsement. After a long time, the monks of Luohan Zen Temple in Jiading County, Suzhou Prefecture, invited (Faguiyi) to preside over the affairs of the temple. (Faguiyi) ascended the hall and said: 'Usually, I don't want to show myself in front of people, but why do I change direction now? Just because we meet on a narrow road, it is inevitable to show my ugliness here.' Since there is no way to avoid it, I have to put on old clothes and entangle with you all.' Then he picked up the whisk and said: 'If we talk about this matter, the brilliance shines through the past and the present, encompassing the entire universe. It cannot be understood with wisdom, and cannot be recognized with consciousness. If you stare at it, your eyes will be blinded; if you smell it, your head will be split open. Even the Buddhas of the three worlds must stand downwind; the patriarchs of the past generations must retreat. If it is a man without measure, putting down Zen, Tao, and Buddhism together, he may be able to get a little closer. Why climb many times, fall many times, and break the futon seven times? In front of discerning people, this is just a joke.' And how should we say the sentence of guarding the position and achieving the status? After a long time, he said: 'The four seas are calm and the dragon sleeps soundly; the nine heavens are quiet and the cranes fly high.' Master Linji (Linji) first lived in Hebei, he said to Puhua and Kefu: 'I want to establish the Huangbo (Huangbo) sect here. You two can come and refute me.' The two retreated silently after hearing this. Three days later, Puhua came up and asked: 'What did the monk say three days ago?' Linji (Linji) hit him. Three days later, Kefu came up and asked: 'What did the monk hit Puhua for three days ago?' Linji also hit him. The master (Zen Master Mi) said: 'Old man Linji, establishing the Huangbo sect in this way can be described as cutting through nails and iron. Puhua and Kefu refuted Linji in this way, which is also an eternal example.' And what is the intention of the new Luohan to cite this example? No one knew about the past achievements, just want to re-evaluate this unparalleled achievement.
Zen Master Er Yin Mi of Huating
The son of the Jin family in Rongchang, he was tonsured and ordained at a young age, profound and taciturn, simple and easy-going. He followed the old man Mitian Tong for many years to study Zen. One day, he heard the sound of the bell and suddenly realized. In the autumn of Renwu year (1642), it was the time when Monk Lin inherited the seat, and the opportunity coincided, so he was approved. He first opened the Dharma at Qizhen Temple, and later moved to Huating boat.
子。上堂。鎮海明珠時時顯露。靈鋒寶劍日日現前。既爾本自圓成。何須畫地自限。然雖如是。爐鞴之所鈍鐵猶多。良醫之門病夫愈勝。所以久參上士。不必弄影勞形。未悟初機。應須猛著精采。忽爾失腳跌地。撲破娘生面門。直須遇一個咬豬狗手腳底人。東磨西錯。一錯錯得。通身眼露。方可將斷串索。穿天下衲僧鼻孔。到者里。三世諸佛立在下風。歷代祖師傍覷無分。到恁么田地。猶未是衲僧本分行履。作么生是本分行履。松子火燒紅爛爛。炙得耳燋麵皮黃。元宵上堂。龍燈斗額。煙樹飛花。火噴人面。痛徹釋迦。正恁么時。然燈古佛在甚麼處。交肩搭臂成群醉。夜半笙歌扶到家。化緣將畢。因事波及。師嘆曰。本自無事。何故如此。乃問侍者曰。日午否。曰已過矣次日復問曰。日午否。曰正午也。遂說偈曰。昨日歸家時未至。今日歸家正午時。夢幻空花留不住。此心能有幾人知。言訖端坐而逝。由是當道莫不欽服。遐邇四眾聞之流涕焉。塔全身於宜興屺山之陽。
風穴云峨喜禪師
資陽陳氏子。因觀死屍爛臭。乃動諸行無常之感。決志出家。父母難之。即自絕食。久而許之。遂投尊宿披剃。遍參知識。皆蒙策進。晚入天臺。參林野奇和尚。問杖頭撥轉罕遇知音。狹路相逢如何通訊。奇云。雲霧鎖千
【現代漢語翻譯】 現代漢語譯本： 子（禪師名）。上堂說法。鎮海的明珠時時顯露，靈鋒的寶劍日日展現眼前。既然本來就是圓滿成就的，何必自己劃地為牢，自我限制呢？雖然是這樣，但爐火鍛造的地方，還是有很多未成器的鐵；良醫的門前，病人反而更多。所以長久參禪的上士，不必白費力氣，徒勞傷神；沒有開悟的初學者，應該猛下功夫，抓住要點。如果一不小心失足跌倒，打破了與生俱來的面目，就必須遇到一個像撕咬豬狗一樣不留情面的人，東磨西錯，徹底地磨練，錯到全身都是眼，才能將束縛的繩索斬斷，穿透天下所有衲僧（指僧人）的鼻孔。到了這個地步，三世諸佛都要退避三舍，歷代祖師在一旁觀看，也無從下手。到了這種田地，還不是衲僧的本分行為。什麼是本分行為呢？就像松子被火燒得通紅，烤得耳朵焦，麵皮發黃一樣。元宵節上堂說法，龍燈爭艷，煙樹飛花，火噴人面，痛徹釋迦（佛陀）。正在這個時候，燃燈古佛（過去佛之一）在哪裡呢？他們正交肩搭背，成群結隊地喝醉，半夜裡聽著笙歌，被人扶回家。化緣的事情將要結束，因為一些事情受到了牽連。禪師嘆息說，本來沒事，為什麼會這樣呢？於是問侍者說，現在是中午了嗎？侍者回答說，已經過了。第二天又問，現在是中午了嗎？侍者回答說，正是中午。於是說偈語：『昨日歸家時未至，今日歸家正午時。夢幻空花留不住，此心能有幾人知。』說完就端坐而逝。因此，當地的人沒有不欽佩的，遠近的四眾弟子聽說了，都流下了眼淚。將全身安葬在宜興屺山南面。
風穴云峨（禪師名）喜禪師
資陽陳氏之子。因為看到死屍腐爛發臭，於是產生了諸行無常的感悟，決心出家。父母阻止他，他就絕食，很久之後，父母才答應。於是投奔尊宿（指有德行的僧人）剃度，遍參知識（指善知識，可以引導人向善的人），都得到他們的鼓勵。晚年進入天臺山，參拜林野奇和尚，問道：『杖頭撥轉，罕遇知音，狹路相逢，如何通訊？』奇和尚回答說：『雲霧鎖千峰』。
【English Translation】 English version: Zi (the name of the Chan master). He ascended the hall to preach. The bright pearls of Zhenhai (lit. suppressing the sea, a metaphor for valuable teachings) are revealed at all times, and the sharp-edged sword of spiritual power appears before our eyes every day. Since you are inherently perfect and complete, why draw a line on the ground and limit yourself? However, even so, there is still much unrefined iron in the place where the furnace is forging; before the door of a good doctor, there are even more patients. Therefore, advanced practitioners who have been practicing for a long time do not need to waste their energy and labor their bodies; beginners who have not yet awakened should put in great effort and grasp the key points. If you accidentally stumble and fall, breaking the face you were born with, you must encounter someone who is as merciless as tearing apart pigs and dogs, grinding and polishing you thoroughly, until your whole body is covered with eyes, only then can you cut off the ropes that bind you and pierce through the nostrils of all the monks (referring to monks) in the world. When you reach this point, the Buddhas of the three worlds will retreat, and the ancestral masters of all generations will watch from the sidelines, unable to intervene. Even reaching this state is not the fundamental behavior of a monk. What is the fundamental behavior? It is like pine cones being burned red-hot by fire, scorching the ears and turning the face yellow. On the Lantern Festival, ascending the hall to preach, dragon lanterns compete for beauty, smoky trees scatter flowers, and fire sprays people's faces, causing pain to Shakyamuni (Buddha). At this very moment, where is Dipamkara Buddha (one of the past Buddhas)? They are shoulder to shoulder, arm in arm, drunk in groups, and supported home in the middle of the night with the sound of Sheng (a Chinese wind instrument) and songs. The alms-seeking is about to end, and some things are implicated. The Chan master sighed and said, 'Originally there was nothing wrong, why is it like this?' Then he asked the attendant, 'Is it noon?' The attendant replied, 'It has passed.' The next day he asked again, 'Is it noon?' The attendant replied, 'It is noon.' So he said in a verse: 'Yesterday when I returned home, the time had not yet arrived; today when I return home, it is exactly noon. Illusory dreams and empty flowers cannot be kept; how many people know this heart?' After saying this, he sat upright and passed away. Therefore, the local people all admired him, and the fourfold assembly (referring to monks, nuns, laymen, and laywomen) from far and near shed tears upon hearing this. His whole body was buried on the south side of Mount Qi in Yixing.
Chan Master Yun'e (the name of the Chan master) Xi of Fengxue (place name)
He was the son of the Chen family of Ziyang. Because he saw the rotting and stinking corpse, he had a sense of impermanence of all things and was determined to become a monk. His parents prevented him, so he went on a hunger strike. After a long time, his parents agreed. So he went to the venerable monk (referring to a virtuous monk) to be tonsured, and visited all the knowledgeable people (referring to good teachers, people who can guide people to goodness), and they were all encouraged by them. In his later years, he entered Mount Tiantai and visited the monk Linye Qi, asking: 'Turning the staff, it is rare to meet a confidant; meeting on a narrow road, how to communicate?' Monk Qi replied: 'Clouds and mist lock thousands of peaks.'
山。師曰。未到天臺。不妨疑著。奇曰。持蠡酌海。妄測淺深。師曰。不因樵子徑。爭到葛洪家。奇曰。峰巒挺秀。鳥道難通。師便喝。奇打。於是親炙座下。一日侍遊山。奇問。山河大地明暗色空。與你自己是同是別。師曰。同則總同。別則總別。奇正色呵曰。說得道理好。師無對。奇即攔胸把住曰。除卻總別異同。速道速道。師佇思。被奇驀向懸崖一推。胸中寶惜。廓爾冰消。回觀從前所得。如大海之一滴耳。即說偈曰。罷罷罷。休休休。橫眠倒臥在山丘。翻身拶碎虛空骨。萬象森羅笑點頭。書呈方丈。奇乃印可。
大鑒下第三十七世
像崖珽法嗣
石谷慧禪師
合州江氏子。雖操教典。志在宗門。經二十年。疑團方破。既授受于象崖和尚。遂開法于云獅雷水。上堂。慧燈爍地。文焰燭天。雨色交輝。光彌劫外。試問諸人會么。會得。鼻孔雙垂。眉毛八字。稱時伸隻手。向無底船上。扶橈把柁。游浪苦海。度盡眾生。更無一生可度。然後與大肚老漢。把手呵呵。始知別有一端富貴。倘或未然。單看山僧拄杖子。腰纏十萬貫。騎鶴上揚州。后居成都佛山松鶴禪院。于庚子四月朔日。示微恙。說偈辭眾。潦倒孤硬石頭漢。返復娑婆千萬遍。來如枯木上春風。去如秋月中閃電。有時諸佛毛孔里
【現代漢語翻譯】 現代漢語譯本 山。師父說：『還沒到天臺山，不妨先存疑。』奇說：『用瓢去量海，胡亂猜測深淺。』師父說：『不是樵夫帶路，怎能到葛洪（東晉煉丹家）家？』奇說：『峰巒挺拔秀麗，鳥道難以通行。』師父便喝斥。奇便打。於是親近師父座下。一日，侍奉師父遊山，奇問：『山河大地、明暗色空，與你自己是相同還是相異？』師父說：『同則全部相同，異則全部相異。』奇正色呵斥道：『說得道理好！』師父無言以對。奇立即攔胸抓住師父說：『除去總同、總異、異同，快說！快說！』師父佇立思考。奇猛地向懸崖一推。胸中所珍視的，頓時如冰消融。回頭看從前所得，如同大海中的一滴水罷了。隨即說偈語：『罷罷罷，休休休，橫臥倒睡在山丘。翻身拶碎虛空骨，萬象森羅笑點頭。』寫好后呈給方丈，奇便認可了。
大鑒下第三十七世
象崖珽法嗣
石谷慧禪師
合州江氏人。雖然研習教典，志向卻在宗門。經過二十年，疑團才破除。既然從象崖和尚那裡接受了傳承，便在云獅雷水開法。上堂說法：『智慧之燈照亮大地，文采之光照亮天空，雨色交相輝映，光芒瀰漫劫外。』試問各位會嗎？會得，鼻孔向下，眉毛呈八字形。適時伸出手，在無底的船上，扶著船槳把著舵，在苦海中游蕩，度盡眾生，更沒有一生可度。然後與大肚彌勒佛，把手呵呵大笑，才知道別有一番富貴。倘若不然，只看山僧的拄杖子，腰纏十萬貫，騎鶴上揚州。後來居住在成都佛山松鶴禪院。在庚子年（1600年）四月初一，略微感到不適，說偈語辭別眾人：『潦倒孤硬石頭漢，返復娑婆千萬遍。來如枯木上春風，去如秋月中閃電。有時諸佛毛孔里』
【English Translation】 English version Shan (mountain). The master said, 'Before reaching Tiantai (Mount Tiantai), it's okay to hold doubts.' Qi said, 'Using a dipper to measure the sea is a reckless estimation of shallowness and depth.' The master said, 'If not for the woodcutter's path, how could one reach Ge Hong's (Taoist alchemist of the Jin Dynasty) home?' Qi said, 'The peaks are towering and beautiful, but the bird path is difficult to traverse.' The master then shouted. Qi struck. Thereupon, he closely attended the master's seat. One day, while accompanying the master on a mountain tour, Qi asked, 'The mountains, rivers, great earth, light, darkness, form, and emptiness—are they the same as yourself or different?' The master said, 'If the same, then all the same; if different, then all different.' Qi sternly rebuked, 'Well said!' The master was speechless. Qi immediately grabbed the master by the chest and said, 'Apart from the totality of sameness, totality of difference, sameness, and difference, speak quickly! Speak quickly!' The master stood pondering. Qi suddenly pushed him towards the cliff. The treasures cherished in his heart vanished like melting ice. Looking back at what he had previously attained, it was like a drop in the ocean. He then spoke a verse: 'Enough, enough, enough; rest, rest, rest. Lying horizontally and sleeping upside down on the hills. Turning over and crushing the bones of empty space, the myriad phenomena laugh and nod.' He presented the writing to the abbot, and Qi then approved it.
37th generation from Dajian (Huineng, the Sixth Patriarch)
Dharma successor of Xiangyai Ting
Chan Master Shiguhui
A man from the Jiang family of Hezhou. Although he studied the scriptures, his aspiration was in the Chan school. After twenty years, his doubts were finally broken. Having received the transmission from Abbot Xiangyai, he then opened the Dharma at Yunshi Leishui. Ascending the hall, he said, 'The lamp of wisdom shines on the earth, the flame of literature illuminates the sky, the colors of rain intermingle, and the light pervades beyond kalpas.' I ask you all, do you understand? If you understand, the nostrils droop, and the eyebrows form the character eight. At the right time, extend a hand, and on the bottomless boat, hold the oar and steer the rudder, wandering in the sea of suffering, delivering all beings, with no single being left to be delivered. Then, with the big-bellied Maitreya, hold hands and laugh heartily, and then you will know there is another kind of wealth. If not, just look at this mountain monk's staff, with ten thousand strings of cash around his waist, riding a crane to Yangzhou. Later, he resided at the Songhe Chan Monastery on Foshan Mountain in Chengdu. On the first day of the fourth month of the Gengzi year (1600 AD), he showed slight illness and spoke a verse to bid farewell to the assembly: 'A disheveled, solitary, and stubborn stone man, returning to the Saha world countless times. Coming like a spring breeze on withered wood, leaving like lightning in the autumn moon. Sometimes, within the pores of all Buddhas'
安眠。有時劍樹刀山上出現。萬里雲霄喝一聲。不比尋常𨍏轢鉆。言訖而逝。
貴陽云腹智禪師
渠縣人。幼出俗於水月庵。初參雪門。后參象崖和尚印可。上堂。三陽運轉。萬物咸新。春和境秀。已解碧潭之凝冰。處處歌歡。盡賀元旦之新節。只如不涉新舊一句。又作么生。明明歷歷無今古。乾坤何處不光輝。元宵上堂。孟春猶寒。瑞雪鋪成銀世界。滴水冰生。山川變作玉琉璃。不見道。寒時寒殺阇黎。熱時熱殺阇黎。諸人若向不寒不熱處透得。便能脫羅網超三界。不被寒暑所遷。方為物外閑人。其或未然。處處明燈光爍爍。珍重禪人著眼看。解制上堂。開爐結制九十日。衲僧個個討巴鼻。惡辣鉗錘不饒伊。擬議開口驀頭劈。娘生鼻孔搭上唇。腳跟下事明如日。今朝解開布袋口。任意縱橫東西去。且道清涼長老又作么生。橫擔拄杖云。本是山中人。還歸山中去。
曲靖府東山余山瑞禪師
廣安人。賦性沖澹。於世邈焉。嗣法于象崖珽禪師。上堂。乾屎橛。憑空拋出一團鐵。打破諸人熱麵皮。只得有口難分說。赤腳波斯入大唐。東海鯉魚先漏泄。紫羅帳里散珍珠。笑殺胡僧牙齒缺。顧左右云。無位真人在甚麼處著。上堂。離心意識參。拶碎鐵門關。泥牛㖃出海。撞倒須彌山。絕凡聖路學。虛
【現代漢語翻譯】 現代漢語譯本： 安眠。有時在劍樹刀山上顯現。（劍樹刀山：佛教用語，指地獄中的刑具）萬里雲霄中一聲棒喝。不同於尋常的碰撞和擠壓。說完就離開了。
貴陽云腹智禪師
渠縣人。年幼時在水月庵出家。最初參拜雪門，後來參拜象崖和尚並得到印可。上堂說法：三陽運轉，萬物都煥然一新。春天氣候溫和，景色秀麗，已經解開了碧潭中的凝冰。處處歌唱歡快，都在祝賀新年的到來。就像不涉及新舊的一句話，又該怎麼說呢？明明歷歷，沒有今古之分，乾坤何處不充滿光輝。元宵節上堂說法：孟春時節仍然寒冷，瑞雪鋪成了銀色的世界。滴水成冰，山川都變成了玉琉璃。不是說嗎？寒冷的時候，寒冷得要命；炎熱的時候，炎熱得要命。各位如果能從不寒不熱的地方領悟，就能脫離羅網，超越三界，不被寒暑所左右，才能成為物外的閑人。如果還不能領悟，那麼處處都是明燈光芒閃爍，希望各位禪人仔細觀看。解制上堂說法：開爐結制九十天，各位僧人都想找到問題的關鍵。嚴厲的鉗錘毫不留情，稍微一猶豫開口就劈頭蓋臉打來。娘生的鼻孔搭在嘴唇上，腳跟下的事情明明白白。今天解開布袋口，可以任意縱橫東西而去。那麼清涼長老又會怎麼做呢？橫著拄著枴杖說：本來就是山中的人，還是回到山中去。
曲靖府東山余山瑞禪師
廣安人。天性淡泊，對世事漠不關心。繼承了象崖珽禪師的法脈。上堂說法：乾屎橛（比喻毫無價值的東西）。憑空拋出一團鐵，打破了各位的熱臉皮，只能有口難辯。赤腳的波斯人來到大唐，東海的鯉魚事先泄露了訊息。紫羅帳里散落珍珠，笑死了缺了牙齒的胡僧。回頭看看左右說：無位真人（指不執著于任何地位和形式的真我）在哪裡安身呢？上堂說法：離開心意識去參悟，粉碎鐵門關。泥牛吼叫著衝出大海，撞倒須彌山（佛教用語，指世界的中心）。斷絕凡聖之路去學習，虛
【English Translation】 English version: Rest in peace. Sometimes appearing on the sword tree and knife mountain (sword tree and knife mountain: Buddhist term, referring to instruments of torture in hell). A shout in the vast sky. Unlike ordinary collisions and squeezes. Having spoken, he departed.
Zen Master Yunfu Zhi of Guiyang
A native of Qu County. He left the secular life at Shuiyue Nunnery at a young age. He initially studied with Xuemen, and later studied with and received approval from Monk Xiangyai. Ascending the hall: The three yangs revolve, and all things are renewed. The spring weather is mild and the scenery is beautiful, already melting the frozen ice in the green pool. Everywhere sings with joy, all celebrating the new year. Just like a sentence that does not involve the new and the old, how should it be said? Clearly and distinctly, there is no distinction between ancient and modern, where in the universe is there no radiance. Ascending the hall on the Lantern Festival: Early spring is still cold, auspicious snow covers the silver world. Dripping water turns to ice, mountains and rivers transform into jade and crystal. Haven't you heard it said? When it's cold, it's freezing cold; when it's hot, it's scorching hot. If you can understand from the place that is neither cold nor hot, you can escape the net and transcend the three realms, not be moved by cold and heat, and then you can become a free person outside of things. If you still can't understand, then everywhere there are bright lights shining, I hope you Zen practitioners will look carefully. Ascending the hall for the end of the retreat: Opening the furnace and concluding the retreat for ninety days, all the monks want to find the key to the problem. The harsh tongs show no mercy, and the moment you hesitate and open your mouth, you are struck head-on. The nose you were born with rests on your lips, and the matter under your feet is as clear as day. Today, opening the mouth of the cloth bag, you can go east and west at will. Then what would Elder Qingliang do? Holding his staff horizontally, he said: Originally a person from the mountains, I will return to the mountains.
Zen Master Yu Shanrui of Dongshan, Qujing Prefecture
A native of Guang'an. His nature was indifferent and he was indifferent to the world. He inherited the Dharma from Zen Master Xiangyai Ting. Ascending the hall: A dried dung stick (a metaphor for something worthless). Throwing out a lump of iron from thin air, breaking everyone's hot face, you can only have a mouth but can't argue. A barefoot Persian came to the Tang Dynasty, and the carp in the East Sea leaked the news in advance. Pearls are scattered in the purple gauze tent, laughing at the Hu monk with missing teeth. Looking around, he said: Where does the true person without position (referring to the true self that is not attached to any position or form) settle? Ascending the hall: Leave the mind and consciousness to contemplate, crush the iron gate. The mud cow roars and rushes out of the sea, knocking down Mount Sumeru (Buddhist term, referring to the center of the world). Cut off the path of the ordinary and the holy to learn, empty
空少只腳。問取老雲門。惡水當頭潑。眾中有不被惡水者么。咄。無端終日去貪嗔。棒頭鋒利活人心。恰似紫胡一隻狗。張牙露爪不容情。具眼禪流來看破。高聲大罵野狐精。偷得雲門乾屎橛。不分貴賤要誰吞。家餐不受人間火。煅煉須憑爐鞴砧。銅頭鐵額難下嘴。師子顰呻跳出群。雲南常樂院。上堂。千手千眼個大悲。照徹人間是與非。地軸全提超萬象。師絃音韻透須彌。眾中還有當機者么。顧視左右卓拄杖下座。自讚。覿面無私。遼天拄杖。當機撞著。劈頭一棒。觸背雙關。聖凡不讓。縱奪臨時。打開心量。借問阿誰。余山和尚。法語。轉天關回地軸。擒虎兕辨龍蛇。須是大丈夫漢活潑潑的。始得句句相投。機機相應。且道從上還有甚麼人。承當個事。癸亥夏。寓雲南曲靖府東山寺。世壽七十四。示微恙。塔于本山。
靈筏昌法嗣
紫芝藏禪師
巴縣張氏子。自髫披剃于大峨。參靈筏和尚。巾瓶有年。一日印可。后開法于竹林堂。上堂。坐斷天下人舌頭。平地孤危峻峭。打開如意輪寶藏。無端境智歷然。以一心為無量心。示一法即一切法。頓使人人不昧。原來法法現成。千百年古柏恒新。億萬載流金掩映。雖然如是。抑且罕遇知音。作么生是知音者。瞎堂去後無相識。誰料圓公今日來。上堂。
【現代漢語翻譯】 現代漢語譯本：
『空少只腳』，問的是老雲門（Yunmen，禪宗大師）。 『惡水當頭潑』，大眾中難道就沒有不被惡水潑到的人嗎？ 咄！無緣無故終日去貪嗔，棒頭鋒利能活人心。 恰似紫胡（Zihu，地名）的一隻狗，張牙舞爪不容情。 有眼力的禪者來看破，高聲大罵是野狐精。 偷得雲門（Yunmen，禪宗大師）的乾屎橛，不分貴賤要誰吞？ 家常飯不受人間火，鍛鍊須憑爐鞴砧。 銅頭鐵額難以咬下嘴，獅子痛苦呻吟跳出群。
雲南常樂院，上堂。 千手千眼的大悲觀世音菩薩，照徹人間的是與非。 地軸全提超越萬象，師絃音韻穿透須彌山（Mount Sumeru）。 大眾中還有能當下領悟的人嗎？ 顧視左右，卓拄杖下座。
自讚： 覿面無私，遼天（Liao Tian）的拄杖。 當機撞著，劈頭一棒。 觸背雙關，聖凡不讓。 縱奪臨時，打開心量。 借問是誰？余山（Yushan）和尚。
法語： 轉天關回地軸，擒虎兕辨龍蛇，須是大丈夫漢活潑潑的，始得句句相投，機機相應。 且說從古以來還有什麼人，能承擔這件事。
癸亥年（1623年）夏，住在雲南曲靖府東山寺，世壽七十四歲，略有小恙，塔葬于本山。
靈筏昌（Lingfa Chang）法嗣
紫芝藏禪師（Zizhi Cang Chan Shi）
巴縣張氏之子，自幼在大峨山（Mount Emei）剃度出家，參拜靈筏（Lingfa）和尚，侍奉多年，一日得到印可。后在竹林堂開法。上堂： 坐斷天下人的舌頭，平地孤危峻峭，打開如意輪寶藏，無端境智歷然。以一心為無量心，示一法即一切法，頓時使人人不昧，原來法法現成。千百年古柏恒新，億萬載流金掩映。雖然如此，但很少遇到知音。怎樣才是知音呢？瞎堂（Xiatang）去世后無人相識，誰料到圓公（Yuangong）今天來了。上堂。
【English Translation】 English version:
'Empty, few feet,' asking about old Yunmen (Yunmen, a Zen master). 'Evil water poured over the head,' among the assembly, is there anyone who is not splashed by the evil water? Bah! For no reason, all day long, going after greed and anger, the tip of the staff is sharp and can enliven people's hearts. Just like a dog from Zihu (Zihu, a place name), baring its teeth and claws, showing no mercy. Zen practitioners with discerning eyes, come and see through it, loudly scolding it as a wild fox spirit. Stealing Yunmen's (Yunmen, a Zen master) dried dung spatula, regardless of noble or lowly, who wants to swallow it? Home-cooked meals do not need human fire, forging must rely on the furnace and anvil. Copper head and iron forehead are hard to bite, the lion groans in pain and jumps out of the crowd.
Chang Le Monastery in Yunnan, ascending the hall. The thousand-handed, thousand-eyed Great Compassion Avalokiteśvara Bodhisattva illuminates the rights and wrongs of the human world. Lifting the entire axis of the earth, surpassing all phenomena, the sound of the master's strings penetrates Mount Sumeru (Mount Sumeru). Among the assembly, is there anyone who can understand at this moment? Looking around, striking the staff and descending from the seat.
Self-praise: Impartial face to face, the staff of Liao Tian (Liao Tian). Striking at the opportune moment, a blow to the head. Touching the back, double meaning, not yielding to the holy or the ordinary. Seizing and releasing at the moment, opening the mind. May I ask who it is? Yushan (Yushan) the monk.
Dharma words: Turning the heavenly gate and reversing the earth's axis, capturing tigers and rhinos, distinguishing dragons and snakes, one must be a lively great man to have every sentence resonate and every opportunity correspond. Furthermore, who has there been since ancient times who can undertake this matter?
In the summer of Guihai year (1623 AD), residing in Dongshan Temple in Qujing Prefecture, Yunnan, at the age of seventy-four, with slight illness, the stupa was built on this mountain.
Lingfa Chang's (Lingfa Chang) Dharma successor
Zen Master Zizhi Cang (Zizhi Cang Chan Shi)
The son of the Zhang family of Ba County, tonsured at Mount Emei (Mount Emei) from a young age, paying respects to the monk Lingfa (Lingfa), serving for many years, one day receiving approval. Later, opening the Dharma at Zhulin Hall. Ascending the hall: Cutting off the tongues of all people in the world, a solitary and dangerous precipice on flat ground, opening the treasury of the wish-fulfilling wheel, for no reason, the realm of wisdom is clear. Taking one mind as immeasurable mind, showing one Dharma is all Dharmas, instantly making everyone not ignorant, originally every Dharma is readily present. The ancient cypress trees of thousands of years are always new, and the flowing gold of hundreds of millions of years reflects. Although it is so, it is rare to meet a kindred spirit. What is a kindred spirit? After Xiatang (Xiatang) passed away, no one recognized him, who would have thought that Yuangong (Yuangong) would come today. Ascending the hall.
豎拂子云。高高無外。深深無際。人天根本。祖佛淵流。昆蟲草木鳥獸龍魚。莫不承此威光。各見本來面目。惟有竹林獨脫一路。迥出衆流。于無言處顯言。向無用中發用。能使魔王拱手。雲水歸心。著著明本來機。頭頭彰奇特事。且如何是奇特事。參。
雪臂巒法嗣
桂陽語嵩裔禪師
巴縣宋氏子。廿歲出家。參破雪和尚。打破漆桶。值雪臂和尚印證。開法于牟尼禪院。上堂。吹毛寶劍久藏匣中。今朝㧞出。孰敢當鋒。魔王盡喪。百怪潛蹤。三世諸佛總立下風。一花五葉讓誰立宗。十世古今一時流通。正恁么時。河清海晏。萬國來降。處處村歌社飲。家家嘯月吟風。且道新長老到院一句。還有唱和者么。舉頭天外看。誰是我般人。上堂。昨日山前堆白雪。今朝座上起清風。不是有不是空。覿體相呈向上宗。崖畔石女睡初惺。拍手呵呵笑不窮。大眾且道。笑個甚麼。顧左右云。笑山僧不惜眉毛。上堂。祝延今上適拈香。舜日高輝照大荒。只得青天無點翳。冰消瓦解絕商量。石頭瓦礫皆歡喜。草木昆蟲盡放光。密密流通正法眼。綿綿續焰廣敷揚。當機奮迅能哮吼。始入西山選佛場。不讓丈師親馬祖。還同臨濟個顛狂。據虎頭兮捉虎尾。三玄三要播諸方。上堂。吾年四十七。韶光劈箭急。愧無應世才。
【現代漢語翻譯】 現代漢語譯本 豎起拂塵說道：高高在上沒有邊際，深深地沒有盡頭。是人與天的根本，是祖師和佛陀的源頭。昆蟲、草木、鳥獸、龍和魚，沒有不承受這威嚴的光芒，各自顯現其本來的面目。只有竹林這一條路，獨特地脫穎而出，迥然不同于其他流派。在無言之處顯現言語，在無用之中發揮作用。能使魔王拱手稱臣，使雲和水都歸順於心。處處都明白本來的機鋒，件件都彰顯奇特的事情。那麼，什麼是奇特的事情呢？參！
雪臂巒法嗣
桂陽語嵩裔禪師
巴縣宋氏人家的兒子，二十歲出家。參透了雪和尚的禪機，打破了漆桶。得到雪臂和尚的印證，在牟尼禪院開創佛法。上堂說法：吹毛寶劍長久地藏在匣子里，今天拔出來，誰敢抵擋它的鋒芒？魔王全部喪膽，各種妖怪都潛藏軌跡。三世諸佛都甘拜下風，一花五葉讓誰來創立宗派？過去、現在、未來十個世代，一時都在流通。正在這個時候，黃河清澈，大海平靜，萬國來朝降服。處處都是鄉村歌唱，百姓飲酒作樂，家家都在嘯月吟風。那麼，新長老來到寺院的一句話，還有人唱和嗎？抬頭向天外看去，誰是和我一樣的人？上堂說法：昨天山前堆積著白雪，今天座上颳起清風。不是有，也不是空，直接呈現向上的宗旨。崖邊的石女剛剛睡醒，拍手呵呵地笑個不停。各位，且說，她笑個什麼？環顧左右說：笑山僧不珍惜眉毛。上堂說法：祝願當今皇上（指當時的皇帝）親自拈香，舜帝的光輝照耀著廣闊的荒野。只希望青天沒有一點陰翳，冰消瓦解，沒有任何可以商量的。石頭瓦礫都歡喜，草木昆蟲都放出光芒。嚴密地流通正法眼，綿延不斷地延續光焰，廣泛地傳播佛法。當機立斷，奮發迅猛，能夠像獅子一樣吼叫，才進入西山選佛的場所。不讓步于丈師親臨馬祖（709-788），還和臨濟（？-866）一樣癲狂。佔據虎頭，抓住虎尾，三玄三要傳播到各處。上堂說法：我今年四十七歲，時光飛逝如箭。慚愧沒有應世的才能。
【English Translation】 English version Raising the whisk, he said: 'It is high and without bounds, deep and without limit. It is the root of humans and gods, the source of patriarchs and Buddhas. Insects, plants, birds, beasts, dragons, and fish, none do not receive this majestic light, each seeing their original face. Only the bamboo forest has uniquely broken free, standing apart from all streams. It reveals speech in the place of silence, and activates function within non-function. It can make the demon king submit with folded hands, and make clouds and water return to the heart. Everywhere it clarifies the original mechanism, and in every instance it manifests extraordinary events. So, what are these extraordinary events? Contemplate!'
Successor of Xuebi Luan
Chan Master Guiyang Yushong Yi
He was a son of the Song family of Ba County. He left home at the age of twenty. He penetrated the Chan of Monk Xue, and broke the lacquer bucket. He received the seal of approval from Monk Xuebi, and established the Dharma at the Muni Zen Monastery. Entering the hall, he said: 'The hair-splitting sword has been hidden in its scabbard for a long time. Today it is drawn out. Who dares to face its sharpness? The demon kings are all terrified, and all kinds of monsters hide their tracks. The Buddhas of the three worlds all willingly stand downwind. Who is allowed to establish a sect from the one flower and five leaves? The ten generations of past and present flow together at once. At just this moment, the Yellow River is clear, the sea is calm, and all nations come to surrender. Everywhere there are village songs and communal drinking, and every family is whistling at the moon and chanting in the wind. So, is there anyone who can harmonize with the new abbot's arrival at the monastery?' He raised his head and looked beyond the sky, asking, 'Who is like me?' Entering the hall, he said: 'Yesterday, white snow piled up in front of the mountain. Today, a clear breeze rises from the seat. It is neither existence nor emptiness, directly presenting the supreme principle. The stone woman by the cliff has just awakened from her sleep, clapping her hands and laughing endlessly. Everyone, tell me, what is she laughing at?' He looked around and said: 'She is laughing at the mountain monk for not cherishing his eyebrows.' Entering the hall, he said: 'Wishing that the current emperor (referring to the emperor at the time) personally offers incense, the glory of Emperor Shun shines upon the vast wilderness. I only hope that the blue sky has no blemishes, that ice melts and tiles break, and that there is nothing to discuss. Stones and rubble all rejoice, and plants and insects all emit light. Closely circulating the true Dharma eye, continuously continuing the flame, widely spreading the Dharma. Decisively and swiftly, able to roar like a lion, only then can one enter the Western Mountain to select Buddhas. Not yielding to the master's personal presence at Mazu (709-788), and also being as crazy as Linji (?-866). Occupying the tiger's head and grasping the tiger's tail, the Three Mysteries and Three Essentials are spread everywhere.' Entering the hall, he said: 'I am forty-seven years old this year, and time flies like an arrow. I am ashamed that I have no talent to respond to the world.'
卻有住山益。茅屋兩三間。穩密更穩密。幸值大金湯。猶添外護力。法令正當行。妖魔皆絕跡。九苞之雛羽翼齊。金毛師子便返躑。鳴者鳴吼者吼。大震乾坤。高輝佛日。天上天下獨稱尊。世出世間誰能敵。正恁么時。四海謳歌歸聖化。萬邦納表普稱臣。示眾。久雨不晴。巖巒幽陰。白雲在戶。庭草漸深。林下衲子合作么生。乃喝云。虛空粉碎。大地平沉。倏然送出一輪紅日。依舊普天匝地光明。且不屬晴雨一句作么生道。幾片白雲橫世界。箇中誰是出頭人。病中示眾。吾年五十七。無補法門益。拜掃上天童。老病相催逼。示病原非病。此意許誰識。氣岸幸不衰。筋骨有餘力。喝破嶺頭云。迸出當天日。光輝徹四維。烜赫照今昔。莫占眾生塔。何須苦覓地。拋向大江中。魚龍一飽去。擲筆而逝。
敏樹相法嗣
南浦天圓寺耳毒泰禪師
長壽徐氏子。魁偉淵弘。弗諳細務。神凝憺怕。於世邈然。破老人常呼為布袋子。嗣法于敏樹和尚。上堂。太陽溢目。萬里不掛片云。秋水澄清。一淵能涵眾水。龍吟霧起。虎嘯風生。覷井覷驢。日面月面。栗棘蓬金剛圈。乾屎橛麻三斤。都盧放在一邊。直向佛頭上著屎。獅頷下解鈴者。是甚麼人。不離當處常湛然。覓則知君不可見。解制上堂。今朝五月十五。和風匝
【現代漢語翻譯】 現代漢語譯本 卻有住山之樂。茅屋兩三間，非常穩固，而且更加穩密。幸運地正值大金國太平盛世（金朝），更有外力保護。法令公正施行，妖魔都已絕跡。如同九苞鳳凰的雛鳥羽翼豐滿，金毛獅子便能自由跳躍。鳴叫的鳴叫，怒吼的怒吼，巨大的聲音震動天地，高大的佛日光輝照耀。天上天下唯獨佛最尊貴，世間出世間誰能匹敵？正在這個時候，四海百姓歌頌歸順聖明的教化，萬國進獻表章普遍稱臣。開示大眾：連日下雨不停，山巖幽深陰暗，白雲遮蔽門戶，庭院的草漸漸深了。林下的僧人應該如何修行？於是大喝一聲說：虛空粉碎，大地平沉。忽然送出一輪紅日，依舊普天之下遍地光明。那麼，不屬於晴天雨天的一句話該怎麼說呢？幾片白雲橫亙世界，其中誰是出頭之人？生病時開示大眾：我今年五十七歲，沒有為佛法增添益處。拜掃上天童，衰老疾病互相催逼。示現生病原本不是真的病，這個意思允許誰能理解？幸好氣概沒有衰退，筋骨還有餘力。大喝一聲震破山嶺上的云，迸發出當空的太陽。光輝照徹四面八方，顯赫地照耀古今。不要佔據眾生的墳塔，何須辛苦地尋找墓地。將遺骸拋向大江中，讓魚龍飽餐一頓而去。說完便扔下筆去世了。
敏樹相法嗣
南浦天圓寺的耳毒泰禪師
是長壽徐氏的兒子，身材魁梧，心胸淵博弘大，不熟悉瑣碎事務。精神凝聚，淡泊寧靜，對於世事漠不關心。破老人常常稱他為布袋子。繼承敏樹和尚的法。上堂開示：太陽光芒四射，萬里無雲。秋天的水清澈見底，一個深潭能容納所有的水。龍吟叫時霧氣升騰，虎嘯時狂風產生。看井還是看驢，日面還是月面，栗棘蓬、金剛圈，乾屎橛、麻三斤，全都放在一邊。直接在佛頭上拉屎，誰是能在獅子頷下解開鈴鐺的人？不離當下之處，常保湛然清凈，如果向外尋求，就知道你不可得見。解制上堂開示：今天五月十五，和風吹拂
【English Translation】 English version Yet there is the joy of dwelling in the mountains. A thatched hut of two or three rooms, secure and even more secluded. Fortunately, it is the time of Great Jin's (Jin Dynasty) peace and prosperity (1115-1234), with added external protection. Laws and regulations are properly enforced, and demons have all disappeared. Like the chicks of the nine-colored phoenix with fully grown wings, the golden-haired lion can leap freely. Those who crow, crow; those who roar, roar. A great sound shakes the heavens and the earth, and the tall Buddha-sun shines brightly. In heaven and earth, only the Buddha is revered, and in the world, who can rival him? At this very moment, the people of the four seas sing praises and submit to the sage's teachings, and all nations present memorials and universally acknowledge allegiance. A demonstration to the assembly: It has been raining continuously, and the mountain rocks are deep and gloomy. White clouds obscure the door, and the grass in the courtyard grows deeper. What should the monks under the forest do? Then he shouted, 'The void is shattered, and the earth is leveled.' Suddenly, a round of red sun is sent forth, and still, the whole world is filled with light. Then, how should one speak a phrase that does not belong to sunny or rainy weather? A few white clouds cross the world; who among them is the one who stands out? Showing the assembly while ill: I am fifty-seven years old, and I have not added to the benefit of the Dharma. I pay respects at Shangtiantong, and old age and illness urge me on. Showing illness is not really illness; who is allowed to understand this meaning? Fortunately, my spirit has not declined, and my bones still have strength. A shout shatters the clouds on the mountain peak, and the sun bursts forth in the sky. Its radiance penetrates the four dimensions, and it shines brightly on the past and present. Do not occupy the stupa of sentient beings; why bother to seek a burial ground? Throw it into the great river, and let the fish and dragons have a full meal and leave.' Then he threw down his pen and passed away.
Successor to Minshu's physiognomy
Zen Master Erdu Tai of Nanpu Tianyuan Temple
He was the son of the Xu family of Changshou, tall and broad, with a profound and expansive mind, unfamiliar with trivial matters. His spirit was concentrated, tranquil, and fearful, and he was indifferent to the world. Old Man Po often called him 'Bag Man'. He inherited the Dharma from the Venerable Minshu. Ascending the hall, he said: 'The sun overflows the eyes, and ten thousand miles are without a single cloud. The autumn water is clear, and a single abyss can contain all waters. When the dragon roars, mist rises; when the tiger howls, wind is born. Looking at the well or looking at the donkey, the sun-face or the moon-face, the chestnut bur, the vajra circle, the dried dung spatula, three pounds of flax—put them all aside. Directly shitting on the Buddha's head, who is the one who can untie the bell under the lion's chin? Without leaving this very place, it is always serenely clear; if you seek it, you will know that you cannot see it.' Ascending the hall for the summer retreat's end: 'Today is the fifteenth of the fifth month, and the gentle breeze blows.'
地均普。家家卷幔收簾。戶戶笙歌社舞。五峰總不恁么。放出衲僧莽鹵。東打西敲兮藏鋒結舌。擊竹指花兮遁跡潛蹤。一恁縱橫宇宙。戴角擎頭。不因惡辣鉗錘。奚具者般作略。以拄杖卓一下云。元宵佳節人人見。此事分明那個知。上堂。瞿曇三大藏。用盡機謀。老子五千言。做盡伎倆。拈來用不著。何必苦思量。若向威音已前薦取。大似銀山鐵壁一錘擊碎。拋在巨海。不存粟米粒。驚得泥牛吼水面。木馬逐嘶風。從教浪起船高。風行草偃。何故。兩岸蘆花渾似雪。一天星月白如銀。
天隱崇禪師
墊江畢氏子。參遍諸方。末後于敏樹和尚處打徹。以嗣法焉。住貴州思南府朗溪司太平禪院。上堂。千聖出世。惟究一心。建立五宗。單傳直指。承言滯句者。埋沒家寶。行棒行喝底。未透根源。與么吐露。沾唇掛齒。直饒薦得。早是無端。上堂。問如何是臨濟三玄戈甲。師和聲便打。進云。打即不無。如何是奪人不奪境。師云。棒下無生忍。臨機放過誰。進云。如何是奪境不奪人。師云。自從分破華山後。直至而今讓巨靈。進云。如何是人境兩俱奪。師放下拄杖云。不用展戈矛。歌謠賀太平。進云。如何是人境俱不奪。師云。海晏河清歌舜日。黎民庶子樂堯天。進云。如何是第一玄。師云。拄杖頭上為你言。
【現代漢語翻譯】 現代漢語譯本 地均普（音譯，指普遍的恩惠）。家家捲起門簾，戶戶奏響音樂，跳起社戲舞蹈。五峰山（具體指哪座山待考）總不是這樣。放出了僧人粗魯的一面。東打西敲，隱藏鋒芒，閉口不言。擊打竹子，指點花朵，遁世隱居。一旦放縱起來，縱橫宇宙，頭角崢嶸。不依靠嚴厲的手段，怎麼能有這樣的作為？用拄杖敲一下，說：『元宵佳節人人都能看到，這件事的真諦有誰知道？』上堂說法。瞿曇（釋迦牟尼的姓）的三大藏經，用盡了各種方法。老子（指老聃）的五千言，做盡了各種技巧。拿來用不上，何必苦苦思量。如果能在威音王佛（過去佛名）之前領悟，就像用錘子擊碎銀山鐵壁，拋入大海，不留下一粒米。驚得泥做的牛在水面上吼叫，木頭做的馬追逐風聲嘶鳴。任憑風浪再大，船也能高高行駛，風吹過，草就倒伏。為什麼呢？兩岸的蘆花像雪一樣白，天上的星月像銀子一樣明亮。
天隱崇禪師
墊江（地名）畢氏之子。參訪了各地的名師。最後在敏樹和尚處徹底開悟，繼承了他的衣缽。住在貴州思南府朗溪司太平禪院。上堂說法。千聖（指眾多的聖人）出世，只爲了探究一心。建立五宗（禪宗五個主要流派），單獨傳授直指人心的法門。執著于言語和語句的人，埋沒了家中的珍寶。動輒打罵的人，沒有看透事情的根源。這樣說出來，就成了口頭禪。即使領悟了，也是多餘的。上堂說法。問：『什麼是臨濟宗的三玄三要？』師父應聲便打。僧人進問道：『打即不無（打是看到了），如何是奪人不奪境？』師父說：『棒下無生忍，臨機放過誰？』僧人進問道：『如何是奪境不奪人？』師父說：『自從分破華山（神話傳說）后，直至而今讓巨靈神。』僧人進問道：『如何是人境兩俱奪？』師父放下拄杖說：『不用展戈矛，歌謠賀太平。』僧人進問道：『如何是人境俱不奪？』師父說：『海晏河清歌頌舜帝的功德，黎民百姓安樂地生活在堯帝的時代。』僧人進問道：『什麼是第一玄？』師父說：『拄杖頭上為你言。』
【English Translation】 English version Di Jun Pu (transliteration, meaning universal grace). Every household rolls up the curtains, and every family plays music and dances in community performances. The Five Peaks (specific mountains to be determined) are never like this. They release the rough and uninhibited side of the monks. Beating east and knocking west, hiding the sharpness, and keeping silent. Striking bamboo and pointing at flowers, living in seclusion. Once unleashed, they roam the universe, with prominent horns and heads. Without relying on harsh methods, how can one have such accomplishments? He taps the staff and says: 'Everyone can see the Lantern Festival, but who knows the truth of this matter?' Ascending the hall to preach. Gautama's (Buddha's last name) three major canons have exhausted all methods. Lao Tzu's (referring to Lao Dan) five thousand words have exhausted all skills. Taking them up is useless, so why bother thinking hard? If you can understand before the time of Weiyin King Buddha (name of a past Buddha), it's like smashing a silver mountain and iron wall with a hammer, throwing it into the vast sea, leaving not a grain of rice. It startles the mud cow to roar on the water, and the wooden horse to neigh chasing the wind. Let the waves rise high and the boat sail high, and the wind blows and the grass falls. Why? The reeds on both banks are as white as snow, and the stars and moon in the sky are as bright as silver.
Zen Master Chong of Tianyin
A son of the Bi family of Dianjiang (place name). He visited famous teachers everywhere. Finally, he was completely enlightened under the monk Minshu and inherited his mantle. He lived in Taiping Zen Temple, Langxi Division, Sinan Prefecture, Guizhou. Ascending the hall to preach. The thousands of sages (referring to many sages) appeared in the world only to explore the one mind. Establishing the five schools (five main schools of Zen), they transmit the method of directly pointing to the human heart alone. Those who cling to words and sentences bury the treasures of their homes. Those who beat and scold at every turn have not seen through the root of the matter. Saying it like this becomes mere lip service. Even if you understand, it is superfluous. Ascending the hall to preach. Asked: 'What are the three mysteries and three essentials of the Linji school?' The master responded with a blow. The monk asked further: 'Hitting is not absent (hitting is seeing), what is taking away the person but not the environment?' The master said: 'Patience without birth under the stick, who is let go at the opportune moment?' The monk asked further: 'What is taking away the environment but not the person?' The master said: 'Since the splitting of Mount Hua (mythological legend), until now, the giant spirit god has been allowed.' The monk asked further: 'What is taking away both the person and the environment?' The master put down his staff and said: 'No need to display spears, sing songs to celebrate peace.' The monk asked further: 'What is not taking away either the person or the environment?' The master said: 'The sea is calm and the river is clear, singing the praises of Emperor Shun's merits, and the people live happily in the era of Emperor Yao.' The monk asked further: 'What is the first mystery?' The master said: 'I will tell you on the head of the staff.'
進云。如何是第二玄。師云。舌條元在齒唇邊。進云。如何是第三玄。師云。臨濟不解意。徒勞話目前。進云如何是第一要。相逢懶開口。棒頭已先到。進云。如何是第二要。師云。一擊頂𩕳開。千聖絕玄妙。進云。如何是第三要。師云。腳瘦草鞋寬。踏遍長安道。進云。三玄三要蒙師指。向上宗乘事若何。師云。切忌落他圈繢。乃云。臨濟嘉聲起河北。太平宗旨建朗溪。莫言此日非他日。嫡骨冤流接上機。遂擲拄杖云。山僧恁么告報。還知新太平不動槍旗。演三玄戈甲么。未舉鉗錘。融攝洞山五位君臣么。隨機扣發。撥開雲門一字關么。俠劍隨身。劃破仰山九十六種圓相么。了無同異。功超法眼六相義門么。於此透脫親見老僧。方識五宗之門庭。弗疑千聖之權實。喝一喝下座。
聖壽空谷澄禪師
忠州楊氏子。參遍諸方。回峽嗣敏和尚。初住三聖寺。次徙宸京。順承王迎住白塔真如禪院。上堂。問如何是誕生王子。師云。覿面甚親切。進云。如何是化生王子。師云。橫擔日月行。進云。如何是朝生王子。師云。滿盤羅列。進云。如何是末生王子。師云。隱顯莫測。進云。如何是內生王子。師云。銅符鐵橛。進云。王子五位蒙師指。即今升座事若何。師云。瞬目揮心旨。回頭衍正宗。進云。恁么則說法已
【現代漢語翻譯】 現代漢語譯本 進云：什麼是第二玄？ 師云：舌頭本來就在牙齒嘴唇邊。 進云：什麼是第三玄？ 師云：臨濟（Linji，人名，佛教禪宗大師）不理解其中含義，徒勞地談論眼前的事物。 進云：什麼是第一要？ 師云：相逢時懶得開口，棒頭已經先到了。 進云：什麼是第二要？ 師云：一擊之下頭頂打開，千聖（Qiansheng，指眾多的聖人）的玄妙都無法比擬。 進云：什麼是第三要？ 師云：腳瘦草鞋寬，踏遍長安（Chang'an，唐朝首都，泛指繁華的都市）道。 進云：三玄三要蒙受老師指點，向上宗乘（Zongcheng，佛教宗派的傳承）的事情又該如何？ 師云：切記不要落入他們的圈套。 於是說：臨濟（Linji）的嘉聲從河北（Hebei，中國省份）興起，太平（Taiping，年號）的宗旨在朗溪（Langxi，地名）建立。不要說今天不是過去的日子，嫡傳的血脈冤屈地流淌著，接續著上層的玄機。 於是扔掉拄杖說：山僧這樣告訴你們，還知道新太平（XintaiPing）不動用槍旗，演說三玄的戈甲嗎？還沒舉起鉗錘，就融合了洞山（Dongshan，地名，佛教禪宗道場）的五位君臣嗎？隨機應變地扣擊觸發，撥開雲門（Yunmen，地名，佛教禪宗道場）的一字關嗎？俠劍隨身攜帶，劃破仰山（Yangshan，地名，佛教禪宗道場）的九十六種圓相嗎？了無同異，功德超越法眼（Fayan，佛教宗派名）的六相義門嗎？ 如果能在此透徹領悟，親自見到老僧，才能認識五宗（Wuzong，佛教禪宗的五個主要流派）的門庭，不懷疑千聖（Qiansheng）的權宜之說和真實之意。喝一聲，下座。
聖壽空谷澄禪師
忠州（Zhongzhou，地名）楊氏之子，參訪過很多地方，回到峽地繼承了敏和尚的衣缽。最初住在三聖寺（Sansheng Temple），後來遷到宸京（Chenjing，京城的別稱）。順承王（Shuncheng Wang，人名，王爺的封號）迎接他住在白塔真如禪院（Baita Zhenru Chan Monastery）。上堂說法時，有人問：什麼是誕生王子？ 師云：面對面非常親切。 進云：什麼是化生王子？ 師云：橫擔日月行走。 進云：什麼是朝生王子？ 師云：滿盤羅列。 進云：什麼是末生王子？ 師云：隱顯莫測。 進云：什麼是內生王子？ 師云：銅符鐵橛。 進云：王子五位蒙受老師指點，現在升座說法又該如何？ 師云：瞬目揮動心意，回頭闡揚正宗。 進云：這樣說來，說法已經……
【English Translation】 English version Jin asked: 'What is the second profound?' The Master said: 'The tongue is originally at the edge of the teeth and lips.' Jin asked: 'What is the third profound?' The Master said: 'Linji (a person's name, a master of Zen Buddhism) does not understand the meaning, and it is futile to talk about the things before his eyes.' Jin asked: 'What is the first essential?' The Master said: 'When we meet, I am too lazy to open my mouth, and the stick has already arrived first.' Jin asked: 'What is the second essential?' The Master said: 'With one strike, the top of the head opens, and the subtlety of the thousands of sages (Qiansheng, referring to numerous sages) cannot be compared.' Jin asked: 'What is the third essential?' The Master said: 'Thin feet, wide straw sandals, treading all over the road of Chang'an (Chang'an, the capital of the Tang Dynasty, a general term for prosperous cities).' Jin asked: 'The three profound and three essentials have been pointed out by the teacher, what about the affairs of the upward Zongcheng (the transmission of Buddhist sects)?' The Master said: 'Be careful not to fall into their trap.' Then he said: 'Linji's (Linji) good reputation arose in Hebei (a province in China), and the purpose of Taiping (era name) was established in Langxi (a place name). Do not say that today is not the past, the blood of the direct lineage flows unjustly, connecting with the upper-level mysteries.' Then he threw away his staff and said: 'The mountain monk tells you this, do you still know that the new Taiping (XintaiPing) does not use guns and flags, and expounds the armor of the three profound? Before raising the tongs and hammers, does it integrate the five positions of ruler and minister of Dongshan (a place name, a Zen Buddhist temple)? Responding to the occasion, does it open the one-word pass of Yunmen (a place name, a Zen Buddhist temple)? Carrying a chivalrous sword, does it cut through the ninety-six kinds of perfect phases of Yangshan (a place name, a Zen Buddhist temple)? Without any difference, does the merit surpass the six-aspects of Fayan (a Buddhist sect name)?' If you can thoroughly understand this and personally see the old monk, you can recognize the gate of the Five Sects (Wuzong, the five main schools of Zen Buddhism), and not doubt the expedient sayings and true meanings of the thousands of sages (Qiansheng). Shout once, and descend from the seat.'
Zen Master Chen of Holy Longevity and Empty Valley
A son of the Yang family of Zhongzhou (a place name), he visited many places and returned to the gorge to inherit the mantle of Monk Min. He first lived in Sansheng Temple (Sansheng Temple), and later moved to Chenjing (another name for the capital). King Shuncheng (Shuncheng Wang, a person's name, the title of a prince) welcomed him to live in Baita Zhenru Chan Monastery (Baita Zhenru Chan Monastery). When he ascended the hall to preach, someone asked: 'What is the born prince?' The Master said: 'Face to face is very intimate.' Jin asked: 'What is the transformed prince?' The Master said: 'Carrying the sun and moon horizontally.' Jin asked: 'What is the morning-born prince?' The Master said: 'A full plate is laid out.' Jin asked: 'What is the last-born prince?' The Master said: 'Unpredictable in concealment and manifestation.' Jin asked: 'What is the inner-born prince?' The Master said: 'Bronze talisman and iron wedge.' Jin asked: 'The five positions of the prince have been pointed out by the teacher, what should be done now that you ascend the seat to preach?' The Master said: 'Winking and waving the mind, turning back to expound the orthodox sect.' Jin asked: 'In that case, the preaching has already...'
竟。師云。至意惟同天地老。清名永共道風香。顧左右云。八荒寧謐。四海清平。佛心天子治世之時。賢王大臣深信三寶。興隆祖道。扶樹宗風。澄上座愚魯。無禪可參。無法可說。只記得從前于空王山中。有首牧牛歌。今向人天眾前拈出。震威一喝。曏者里薦得。不勞行腳。如或未然。更買草鞋始得。
黔靈赤松嶺禪師
潼川韓氏子。年十五。每思浮世轉眼成空。遂入山修持。草衣木食。甘苦自若。嘗閱華嚴。至如來現相品。世尊與諸天說法。諸天常聞天鼓之音。此音非從四維上下來。不生不滅。如我說法亦復如是。不覺失聲有省。游遵義海龍山。依敏樹和尚。久而記莂。住貴陽府壽世禪院。結制上堂。為因出世緣。隨事立賓主。不落套頭禪。養成戴角虎。珍重腳跟行。中途莫莽鹵。山僧恁么道。憐兒不覺丑。還有識機宜具正眼者么。良久喝一喝。上堂。解制機緣。本無言句。抹月披風。隨緣去住。唱出無生曲。打起禾山鼓。個個入圓明。不傍他門戶。恁么行腳人。盡作師子舞。他日出頭來。定是主中主。
夔州府開元寺繼初尚禪師
湖廣宜都陳氏子。年二十。禮映虛老師披剃。入鳳皇山住靜。誓云。若不發明。永不下山。木食澗飲幾五年。一日睏倦危坐。不覺夜半。恍若山崩有聲。駭得
【現代漢語翻譯】 現代漢語譯本： 師父說：『最高的意境唯有與天地同老，清高的名聲永遠與道風一同飄香。』環顧左右說：『天下太平，四海安寧，佛心天子治理天下的時候，賢明的王和大臣都深信佛法僧三寶，興盛祖師的道統，扶持宗門的風範。』澄上座我愚笨遲鈍，沒有什麼禪可以參悟，沒有什麼法可以宣說，只記得從前在空王山中，有一首牧牛歌。現在向人天大眾面前拈出，震威一喝。向這裡領會得，不用再四處奔波。如果不能領會，還是買雙草鞋開始修行吧。
黔靈赤松嶺禪師
是潼川韓氏的兒子，十五歲時，常常想到浮世轉眼成空，於是入山修行，穿著草衣，吃著樹木的果實，安於困苦。曾經閱讀《華嚴經》，讀到如來現相品時，世尊與諸天說法，諸天常常聽到天鼓的聲音，這個聲音不是從四面八方上下而來，不生不滅，如同我說法也是這樣。不覺失聲有所領悟。遊歷遵義海龍山，依止敏樹和尚。很久之後得到印可。住在貴陽府壽世禪院。結制上堂，爲了出世的因緣，隨著事情建立賓主關係，不落入俗套的禪，養成頭角崢嶸的老虎。珍重腳跟下的路，中途不要莽撞。山僧我這樣說，憐愛孩子不覺得丑。還有認識時機，具有正眼的人嗎？』良久之後大喝一聲。上堂：『解制（佛教用語，指解除僧眾在結夏安居期間的禁制）的機緣，本來就沒有什麼言語，抹月披風，隨緣去住。唱出無生的曲調，打起禾山的鼓。個個進入圓明之境，不依傍其他的門戶。』這樣行腳的人，都像獅子一樣舞動。他日出人頭地，必定是人中之主。
夔州府開元寺繼初尚禪師
是湖廣宜都陳氏的兒子，二十歲時，禮映虛老師剃度出家。進入鳳凰山居住修行，發誓說：『如果不能開悟，永遠不下山。』吃樹木的果實，喝山澗的水，過了五六年。一天睏倦危坐，不知不覺到了半夜，忽然好像山崩一樣有聲音，驚得
【English Translation】 English version: The master said, 'The ultimate meaning is only to be as old as heaven and earth, and a pure name will forever share fragrance with the Dao.' Looking around, he said, 'The world is peaceful, and the four seas are tranquil. When the emperor with a Buddha's heart governs the world, wise kings and ministers deeply believe in the Three Jewels (Buddha, Dharma, Sangha), prospering the ancestral tradition and supporting the style of the sect.' I, the elder Cheng, am foolish and dull, with no Chan to contemplate and no Dharma to speak of. I only remember a herding song from the past in Kongwang Mountain. Now I present it before the assembly of humans and gods, with a thunderous shout. If you can understand it here, you won't need to travel around anymore. If you can't understand it, you'll have to buy straw sandals and begin your practice.
Chan Master Chiling Chishongling
Was the son of the Han family of Tongchuan. At the age of fifteen, he often thought of the fleeting world turning into emptiness, so he entered the mountains to cultivate, wearing grass clothes and eating tree fruits, content with hardship. He once read the Avatamsaka Sutra (Flower Garland Sutra), and when he reached the 'Appearance of the Tathagata' chapter, the World Honored One was teaching the devas (gods), and the devas often heard the sound of the heavenly drum. This sound did not come from the four directions, up or down, it was neither born nor did it die, just as my teaching is also like this. He unconsciously cried out and had an awakening. He traveled to Hailong Mountain in Zunyi, relying on the Venerable Minshu. After a long time, he received recognition. He lived in Shoushi Chan Monastery in Guiyang Prefecture. He established a retreat and ascended the hall, for the sake of the karmic conditions of entering the world, establishing guest-host relationships according to circumstances, not falling into clichéd Chan, cultivating tigers with prominent horns. Cherish the path under your feet, do not be reckless along the way. This mountain monk says this, loving his child without feeling ashamed. Are there any who recognize the opportunity and have the true eye?' After a long silence, he shouted. Ascending the hall: 'The opportunity to end the retreat (Buddhist term, referring to the lifting of restrictions on monks during the summer retreat) originally has no words, wiping the moon and wearing the wind, going and staying according to circumstances. Sing the song of no-birth, beat the drum of Heshang Mountain. Everyone enters the state of perfect enlightenment, not relying on other gates.' Those who travel like this all dance like lions. One day when they stand out, they will surely be the masters among masters.
Chan Master Jichu Shang of Kaiyuan Monastery in Kuizhou Prefecture
Was the son of the Chen family of Yidu in Huguang. At the age of twenty, he was tonsured by Teacher Yingxu. He entered Phoenix Mountain to live in seclusion and vowed, 'If I do not attain enlightenment, I will never leave the mountain.' He ate tree fruits and drank mountain stream water for five or six years. One day, he was tired and sat upright, unknowingly until midnight, when suddenly there was a sound like a mountain collapsing, startling him.
通身汗下。豁然無礙。自此不疑天下老和上舌頭也。遂下山。詣雙桂破老人處圓具。后造慈雲敏樹和尚。而受印可。康熙己酉。夔府太守熊公。總戎馬公。請住開元禪寺。上堂。雲從龍風從虎。一道寒光天地普。葵花向日傾。柳絮隨風舞。新長老到來。且應時機。只得順風把柁。見兔放鷹。有時恁么。人間天上。有時不恁么。水泄不通。驀拈拄杖云。且道把斷要津一句。作么生道。喝一喝云。官不容針。私通車馬。
澹竹密法嗣
萬壽曉元濟禪師
隆昌劉氏子。因讀大珠錄。至眼似眉毛道始寧。決志出家。首參破老人契旨。后從澹和尚印可。開法于萬壽禪寺。上堂。拈拄杖云。威音王已前。有者個訊息。大悲千手摸不著。威音王已后。無者個訊息。盡大地人顛躑不起。正恁么時。擉瞎摩醯眼睛。穿卻諸人鼻孔。且如何道得分明去。良久云。山僧罪過。上堂。二月清明天。物物盡爭妍。百花開燦爛。堤柳正拖煙。處處文殊現。頭頭是普賢。忽遇拄杖子。稽首向其前。一時公驗過。無黨亦無偏。既無黨無偏。如何安置。以杖左指左顧。右指右顧云。家醜不可外揚。小參。天寒人寒。個里廝挨。現成活計。不用安排。御饑炊糲飯。助暖著乾柴。物物頭頭自偶諧。儂家一等只平懷。呆呆兀坐巉崖下。惹得天
【現代漢語翻譯】 現代漢語譯本： 通身汗下，豁然無礙。從此不再懷疑天下老和尚的舌頭（指說法）。於是下山，到雙桂破老人處圓滿受戒。后拜訪慈雲敏樹和尚，得到印可。康熙己酉年（1669年），夔府太守熊公、總戎馬公，請他住持開元禪寺。上堂說法時說：『龍從云，虎從風，一道寒光照遍天地。葵花向著太陽傾斜，柳絮隨著風飄舞。新長老到來，且應時機，只能順風把舵，見兔放鷹。有時這樣，人間天上；有時不這樣，水泄不通。』隨即拿起拄杖說：『且說把斷要津這一句，怎麼說？』喝一聲說：『官不容針，私通車馬。』 澹竹密法嗣 萬壽曉元濟禪師 隆昌劉氏人，姓劉。因為讀《大珠錄》，讀到『眼似眉毛』一句時開始覺悟，決心出家。最初參拜破老人，領會其旨意，後來得到澹和尚的印可。在萬壽禪寺開法。上堂說法時，拿起拄杖說：『威音王（過去佛名）以前，有這個訊息，大悲菩薩千手也摸不著。威音王以後，沒有這個訊息，整個大地的人都顛倒迷亂。正在這個時候，戳瞎摩醯首羅天（色界頂天之主）的眼睛，穿透你們每個人的鼻孔。』且說如何才能說得明白呢？良久后說：『山僧的罪過。』上堂說法時說：『二月清明天，萬物都爭相展現美麗。百花盛開燦爛，堤上的柳樹正在搖曳。處處都是文殊菩薩顯現，處處都是普賢菩薩。忽然遇到拄杖子，稽首向它行禮。一時都通過驗證，沒有偏袒。』既然沒有偏袒，如何安置呢？用拄杖左指右指，左顧右盼地說：『家醜不可外揚。』小參時說：『天寒人寒，大家擠在一起取暖。現成的活計，不用安排。飢餓了就煮糙米飯吃，冷了就燒乾柴取暖。萬物都自然和諧，我等都一樣心懷坦蕩。』呆呆地兀坐在陡峭的懸崖下，惹得天』
【English Translation】 English version: Sweating all over, he felt completely unblocked. From then on, he no longer doubted the tongues (teachings) of the old monks in the world. So he went down the mountain and received full ordination at the place of Old Man Po at Shuanggui. Later, he visited Monk Ciyun Minshu and received his approval. In the year of Jiyou in the Kangxi reign (1669), Prefect Xiong of Kui Prefecture and General Ma invited him to reside at Kaiyuan Zen Temple. In his Dharma talk, he said: 'Dragons follow clouds, tigers follow wind, a cold light shines throughout the universe. Sunflowers lean towards the sun, willow catkins dance with the wind. The new elder has arrived, and he should seize the opportunity, only able to steer with the wind and release the hawk when he sees the rabbit. Sometimes it is like this, in the human and heavenly realms; sometimes it is not like this, impenetrable. 'Then he picked up his staff and said, 'Let's talk about the phrase 'blocking the vital pass', how should it be said?' He shouted and said, 'Officials do not allow needles, but privately allow carriages and horses.' Danzhu Mi's Dharma Successor Zen Master Xiaoyuan Ji of Wanshou A man of the Liu family from Longchang. Because he read the Dazhu Lu and came to the line 'Eyes like eyebrows', he resolved to leave home. He first visited Old Man Po and understood his meaning, and later received approval from Monk Dan. He opened the Dharma at Wanshou Zen Temple. In his Dharma talk, he picked up his staff and said: 'Before King Weiyin (name of a past Buddha), there was this message, which the thousand hands of Great Compassion could not touch. After King Weiyin, there is no such message, and all the people on the earth are confused and disoriented. At this very moment, poke out the eyes of Maheśvara (lord of the highest heaven in the Realm of Form), pierce through everyone's nostrils.' But how can it be explained clearly? After a long silence, he said: 'This monk's fault.' In his Dharma talk, he said: 'On a clear day in February, all things compete to show their beauty. A hundred flowers bloom brilliantly, and the willows on the embankment are swaying. Everywhere is the manifestation of Mañjuśrī Bodhisattva, everywhere is Samantabhadra Bodhisattva. Suddenly encountering the staff, bow to it. All at once, the verification is passed, without partiality.' Since there is no partiality, how to arrange it? He pointed left and right with his staff, looking left and right, and said: 'Family scandals should not be aired publicly.' In his short Dharma talk, he said: 'The weather is cold, and people are cold, so everyone huddles together for warmth. The ready-made livelihood does not need to be arranged. When hungry, cook coarse rice to eat, and when cold, burn dry firewood for warmth. All things are naturally harmonious, and we are all equally open-minded.' Sitting blankly under the steep cliff, provoking the heavens'
花動地來。正恁么時。且如何與諸人摺合。卓拄杖云。杖底一輪紅。雲霧斂長空。烏龜鉆破壁。露柱笑燈籠。呵呵下座。
紫微自徹琛禪師
簡州吳氏子中歲出塵。依白鹿澹和尚削染。深得法要。仍歸紫微山。作偈云。亙古日東出。元歸西崦沒。逢寅但早起。遇亥將肱曲。應用有些子。古今無所屬。他時解翻身。躍出師王窟。
草堂吼一等禪師
榮昌王氏子。嗣法于白鹿澹和尚。住錦官草堂寺。上堂。一回春又一回新。漫把傢俬說向人。眼裡有筋能見色。耳中有誰能得聞。魚行不動水。鳥飛不掛云。打動禾山鼓。扶起破砂盆。以手作扶勢云。看看。住湔城開講寺。上堂。湔水潭中浪拍天。星星漁火簇漁船。竿頭絲線垂纖餌。破浪金鱗何處潛。以杖作釣勢云。有么有么。覆住草堂法席。以優老焉。
充𥙿印禪師
渝州丁氏子。自幼出塵。淵默嚴肅。機契大隋澹和上。遂印證焉。住新都之慈壽。張趙二居士。送法衣至。上堂。苦志勞形野鶴棲。耨云鋤月已忘機。慚無氣力揚家醜。篤喜長年著垢衣。拈起衣云。此是新底。如何是舊底。良久云。問取張公與趙公。住成都草堂。上堂。楖栗橫擔入草堂。龍驤虎驟正春陽。且無涼德光先祖。引水澆蔬待后郎。元旦上堂。一住草堂已二春。陽
【現代漢語翻譯】 現代漢語譯本： 花隨風而動，落地無聲。正在這個時候，要如何與各位會合呢？禪師拄著禪杖說：『禪杖底部有一輪紅日，雲霧消散，長空萬里無雲。烏龜鉆破墻壁，露柱嘲笑燈籠。』說完，便笑著走下禪座。 紫微自徹琛禪師 簡州吳氏之子，中年時出家修行。依止白鹿澹和尚剃度受戒，深入領會佛法精要。之後回到紫微山。作偈說：『亙古以來，太陽從東方升起，最終歸於西山。遇到寅時（凌晨三點到五點）就早起，遇到亥時（晚上九點到十一點）就休息。應用佛法，有些許心得，古往今來，不屬於任何事物。他日能夠翻身，躍出師子王的洞穴。』 草堂吼一等禪師 榮昌王氏之子，繼承白鹿澹和尚的法脈。住在錦官草堂寺。上堂開示：『一年又一年，春回大地，萬象更新。不要輕易把家裡的事情告訴別人。眼睛裡有筋才能看見顏色，耳朵里有誰能夠聽見真理？魚在水中游動卻不攪動水，鳥在空中飛翔卻不留下痕跡。敲響禾山的鼓，扶起破舊的砂盆。』用手做出扶起的姿勢說：『看看。』住在湔城開講寺。上堂開示：『湔水潭中波浪滔天，點點漁火聚集在漁船旁。魚竿上的絲線垂下魚餌，破浪而行的金鱗潛藏在何處？』用禪杖做出釣魚的姿勢說：『有嗎？有嗎？』之後又回到草堂寺主持法席，安享晚年。 充𥙿印禪師 渝州丁氏之子，從小就出家修行，沉默寡言，莊嚴肅穆。與大隋（581年-618年）澹和尚的禪機相合，於是得到印證。住在新都的慈壽寺，張、趙兩位居士送來袈裟。上堂開示：『立下苦志，勞累身形，像野鶴一樣棲息。耕耘雲朵，鋤理明月，已經忘記了世俗的機巧。慚愧沒有能力宣揚家風，非常喜歡常年穿著破舊的衣服。』拿起袈裟說：『這是新的，什麼是舊的呢？』停頓片刻說：『去問張公和趙公。』住在成都草堂寺。上堂開示：『楖栗木杖橫在肩上走進草堂，如龍騰虎躍般正值美好的春日。沒有值得稱道的德行光耀先祖，只能引水澆灌蔬菜等待後人。』元旦上堂開示：『住在草堂已經兩年了，陽
【English Translation】 English version: The flowers move with the wind and fall silently. At this very moment, how should I meet with everyone? The Zen master struck his staff and said, 'At the bottom of the staff is a round of red sun, the clouds and mists dissipate, and the long sky is clear. The turtle breaks through the wall, and the pillar laughs at the lantern.' Having said that, he smiled and stepped down from the Zen seat. Zen Master Ziche Chen of Zimei The son of the Wu family of Jianzhou, he left home to practice in middle age. He relied on the Venerable Dan of Bailu Temple to shave his head and receive precepts, deeply understanding the essence of the Dharma. Afterwards, he returned to Zimei Mountain. He composed a verse saying, 'Since ancient times, the sun has risen from the east and eventually returns to the west. When encountering Yin time (3-5 am), get up early, and when encountering Hai time (9-11 pm), rest. Applying the Dharma, there are some insights, from ancient times to the present, not belonging to anything. One day, I will be able to turn around and leap out of the lion king's cave.' Zen Master Hou Yi of Caotang The son of the Wang family of Rongchang, he inherited the Dharma lineage of Venerable Dan of Bailu Temple. He lived in Caotang Temple in Jinguan. Ascending the hall, he gave a sermon: 'Year after year, spring returns to the earth, and all things are renewed. Do not easily tell others about your family affairs. Only those with sinews in their eyes can see colors, and who can hear the truth in their ears? Fish swim in the water without disturbing it, and birds fly in the sky without leaving a trace. Strike the drum of He Mountain and support the broken sand basin.' He made a gesture of supporting with his hand and said, 'Look.' He lived in Kaijiang Temple in Jiancheng. Ascending the hall, he gave a sermon: 'In the pool of Jian River, the waves are soaring, and the fishing lights gather beside the fishing boats. The silk thread on the fishing rod hangs down the bait, where is the golden scale hiding that breaks through the waves?' He made a fishing gesture with his staff and said, 'Is there? Is there?' Afterwards, he returned to Caotang Temple to preside over the Dharma seat and enjoy his old age. Zen Master Chonghui Yin The son of the Ding family of Yuzhou, he left home to practice from a young age, silent and solemn. His Zen mechanism coincided with Venerable Dan of Dasui (581-618), and he was thus certified. He lived in Cishou Temple in Xindu, and lay devotees Zhang and Zhao sent robes. Ascending the hall, he gave a sermon: 'Aspiring to hardship, laboring the body, like a wild crane resting. Cultivating clouds and hoeing the moon, I have forgotten worldly skills. Ashamed of not being able to promote the family style, I am very happy to wear old clothes all year round.' Picking up the robe, he said, 'This is new, what is old?' He paused for a moment and said, 'Go ask Zhang Gong and Zhao Gong.' He lived in Caotang Temple in Chengdu. Ascending the hall, he gave a sermon: 'Carrying a staff of Ziziphus jujuba wood across my shoulder, I enter the thatched cottage, like a dragon leaping and a tiger bounding, it is the beautiful spring day. Without commendable virtue to glorify the ancestors, I can only draw water to irrigate vegetables and wait for future generations.' Ascending the hall on New Year's Day, he gave a sermon: 'It has been two springs since I lived in Caotang, Yang
舒陰卷事難評。秉鈞造化誰為主。七尺烏藤與證明。
寶光從谷習禪師
安福人。少混戎馬中。拓落有大志。喜白鹿澹和尚鉗錘妙密。乃自肯以嗣法焉。四眾迎主新都寶光寺。上堂。正恁么時絕點塵。阿誰能識舊時人。堂堂覿面無遮護。擬議思惟萬里云。卓拄杖云。徹底無依活潑潑。明同杲日耀乾坤。衲僧於此親薦得。眼聲耳色妙難論。
博山來法嗣
獨峰竹山道嚴禪師
大竹沈氏子。幼失恃沽。總角染衣。子影南遊。志求心要。因閱楞嚴印心之旨。身心世界頓然忽空。乃云。我來亭上如心處。說與時人未了然。罷講投白門博山來禪師。授西堂職。一日印證云。博山一枝橫出。秘在汝心。即令具戒。授名道嚴。后遷江浦獨峰。師易為中定禪院。上堂。元亨利貞干之德也。威音為諸佛之元。飲光乃諸祖之始。元始要終。授受古今。茲一歲之元日。三際之初辰。皇風啟祚。朝野咸新。拈拄杖云。君王曏者里。安邦定國。垂拱昇平。公卿曏者里。輔佐化育。鼎鼐調羹。臨濟之全提玄要。照用同時。洞山之妙葉君臣。玄蹤鳥道。溈仰之圓機殺活。父子同條。雲門之顧鑒直指。門庭高峻。法眼之色聲密用。心法圓明。五宗異戶。堂奧同登。其合原一句作么生道。卓拄杖云。三五元和天下麗。一枝
【現代漢語翻譯】 現代漢語譯本 舒陰卷的事件難以評判，誰掌握著創造化育的權柄？只有七尺長的烏藤手杖可以作為證明。
寶光從谷習禪師
是安福人。年少時混跡于軍旅之中，雖然落魄但有遠大的志向。他喜歡白鹿澹和尚鉗錘式的精妙教誨，於是決心繼承他的衣缽。四眾弟子迎接他主持新都寶光寺。上堂時說：『正在這個時候，沒有一點塵埃，誰能認出以前的人？』堂堂正正地面對面，沒有任何遮掩，如果有所考慮和思索，就像萬里浮雲一樣。舉起拄杖說：『徹底無所依靠，活潑潑地，光明如同太陽照耀乾坤。』衲僧如果能在此親自體會到，那麼眼、聲、耳、色都玄妙得難以言說。
博山來的法嗣
獨峰竹山道嚴禪師
是大竹沈氏的兒子。年幼時就失去了母親，很小就出家。他到南方遊歷，立志尋求心的要義。因為閱讀《楞嚴經》，領會了印心的宗旨，身心和世界頓時空明。於是說：『我來到亭上，心安之處，說給世人聽，他們還不明白。』於是停止講經，投奔白門博山來禪師。被授予西堂的職務。一天，博山來禪師印證他說：『博山的一枝橫向伸出，秘密就在你的心中。』隨即為他授戒，賜名道嚴。後來遷到江浦獨峰，道嚴禪師將其改為中定禪院。上堂時說：『元、亨、利、貞是乾的德行。威音王佛是諸佛之元，飲光迦葉是諸祖之始。』元始要終，授受古今。今天是新的一年的元日，是三際的初始之時。皇風開啟國運，朝廷和民間都煥然一新。拿起拄杖說：『君王在這裡，安邦定國，垂拱而治，天下太平。公卿在這裡，輔佐教化，像鼎鼐一樣調和羹湯。』臨濟宗的全提玄要，照用同時。洞山宗的妙葉君臣，玄蹤鳥道。溈仰宗的圓機殺活，父子同條。雲門宗的顧鑒直指，門庭高峻。法眼宗的色聲密用，心法圓明。五宗門徑各異，但堂奧卻可以共同登臨。如果將它們合為一句，該怎麼說呢？』舉起拄杖說：『三五元和（唐憲宗元和年間，806-820）天下麗，一枝……』
【English Translation】 English version It's hard to judge the affairs of the Shuyin Scroll. Who is in charge of creation and transformation? Only the seven-foot wuteng staff can serve as proof.
Chan Master Conggu Xichan of Baoguang Temple
Was a native of Anfu. He mixed in the military when he was young, and although he was down and out, he had great ambitions. He liked the subtle and close teachings of Monk Bailu Dan, so he decided to inherit his mantle. The fourfold assembly welcomed him to preside over Baoguang Temple in Xindu. When ascending the hall, he said: 'At this very moment, there is not a speck of dust. Who can recognize the person from before?' Standing face to face in a dignified manner, without any concealment, if there is any consideration or thought, it is like ten thousand miles of floating clouds. Raising his staff, he said: 'Completely without reliance, lively and vigorous, the light is like the sun shining on the universe.' If a monastic can personally experience this, then the eye, sound, ear, and color are all mysteriously difficult to express.
Dharma heir of Boshan
Chan Master Daoyan Zhushan of Dufeng
Was the son of the Shen family of Dazhu. He lost his mother at a young age and became a monk at a very young age. He traveled south, determined to seek the essence of the mind. Because he read the Surangama Sutra and understood the purpose of mind-seal, his body and mind and the world suddenly became clear. So he said: 'I came to the pavilion, where my heart is at peace, and told the world, but they still don't understand.' So he stopped lecturing and went to Chan Master Boshan Lai of Baimen. He was awarded the position of West Hall. One day, Chan Master Boshan Lai certified him, saying: 'A branch of Boshan extends horizontally, and the secret is in your heart.' Then he ordained him and gave him the name Daoyan. Later, he moved to Dufeng in Jiangpu, and Chan Master Daoyan changed it to Zhongding Chan Temple. When ascending the hall, he said: 'Yuan, Heng, Li, and Zhen are the virtues of Qian. Buddha Weiyinwang is the origin of all Buddhas, and Yinguang Kasyapa is the beginning of all ancestors.' The beginning and the end, the transmission of ancient and modern times. Today is the first day of the new year, the beginning of the three periods. The imperial wind opens the national fortune, and the court and the people are renewed. Taking up the staff, he said: 'The king is here, pacifying the country and governing the country, governing by doing nothing, and the world is peaceful. The ministers are here, assisting in education, like tripods harmonizing the soup.' Linji's complete mention of the profound essence, illuminating and using at the same time. Dongshan's wonderful leaves of the ruler and ministers, the mysterious traces of the bird path. Weiyang's round machine of killing and living, father and son in the same line. Yunmen's looking and directly pointing, the gate is high and steep. Fayan's secret use of color and sound, the mind-dharma is perfect and clear. The five schools have different paths, but the halls can be climbed together. If you combine them into one sentence, what should you say?' Raising his staff, he said: 'In the third and fifth year of Yuanhe (Yuanhe period of Emperor Xianzong of Tang Dynasty, 806-820), the world is beautiful, a branch...'
梅放嶺頭春。
青龍百愚法嗣
京兆薦福紫谷禪師
左綿廖氏子。嗣法于百愚和尚。上堂。把住乾坤不放鬆。大千爐鞴扇通紅。森羅萬象齊烹煉。要逼生蛇化活龍。驀豎拂子云。上大人。頭上有青天。腳下無寸土。墻壁瓦礫是古佛心。帶水拖泥乃第一義。會么。就中有一句。能滅千災。成就萬德。有一句。百福莊嚴。纖塵不立。有一句。極盡今時。不居那畔。且道。是那一句。𠰚。上堂。虛空背上白毛生。㧞了一莖又一莖。石女寰中捻玉線。木童天外度金針。織成古錦含春象。不把金針度與人。若薦後天為祖父。便知古佛是兒孫。大眾。還知者個關捩落處么。只饒是個經天緯地出格英靈。曏者里擔荷正眼。觀來猶是云居羅漢。舉拂子召眾云。見么。者一著子。與三世諸佛同參。和法界含靈共壽。釋迦不先。彌勒不后。未涉化門。早以漏逗。是個甚麼。是無上咒。是無等等咒。
錦江禪燈卷第十一 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第十二
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第三十七世
丈雪醉法嗣
溪聲圓禪師
平山人。家以世襲。常為廖中丞營將。因闖寇犯蜀不職。始削染隱於綏陽
【現代漢語翻譯】 梅花在山嶺頂端綻放，預示著春天的到來。
青龍百愚禪師的法嗣
京兆薦福紫谷禪師
是左綿廖氏之子，師承百愚和尚。禪師上堂開示：『緊緊把握住天地，絕不放鬆，整個大千世界如同煉爐，風箱鼓動，一片通紅。森羅萬象都在其中被烹煉，要逼迫生蛇化為活龍。』 隨即豎起拂塵說：『上大人，頭頂上有青天，腳下沒有寸土。墻壁瓦礫都是古佛的心，帶水拖泥才是第一義。』 明白了嗎？這裡面有一句話，能夠消滅千災，成就萬德。有一句話，百福莊嚴，纖塵不染。有一句話，窮盡當下，不滯留于彼岸。那麼，是哪一句呢？』 喝！禪師又上堂開示：『虛空的背上長出白毛，拔掉一根又一根。石女在寰宇中捻著玉線，木童在天外穿引金針。織成古老的錦緞，蘊含著春天的景象，卻不把這金針傳授給人。如果認識了後天為祖父，便知道古佛是兒孫。』 大眾，還知道這個關鍵的落腳點在哪裡嗎？即使是具有經天緯地才能、出類拔萃的英才，在這裡承擔正眼，看來也只是云居羅漢。』 禪師舉起拂塵，召集大眾說：『看見了嗎？這一著，與三世諸佛一同參悟，和法界眾生共享壽命。釋迦牟尼佛（Śākyamuni）不領先，彌勒佛（Maitreya）不落後。尚未涉及教化之門，早已泄露天機。這是什麼？是無上咒，是無等等咒。』
《錦江禪燈》卷第十一 卍新續藏第85冊 No. 1590 《錦江禪燈》
《錦江禪燈》卷第十二
昭覺丈雪 通醉 輯
紹興（1131-1162）幻庵 胡升猷 訂
大鑒慧能（Dàjiàn Huìnéng）下第三十七世
丈雪醉禪師的法嗣
溪聲圓禪師
是平山人，世代以擔任官職為業。常常為廖中丞擔任營將。因為流寇侵犯四川而失職，於是剃度出家，隱居在綏陽。
【English Translation】 Plum blossoms bloom on the mountain ridge, heralding the arrival of spring.
Successor of Qinglong Baiyu
Zen Master Zigǔ of Jianfú Temple in Jingzhao
Was the son of the Liao family of Zuomian, and inherited the Dharma from Monk Baiyu. The Zen master ascended the hall and gave instructions: 'Grasp the universe firmly and do not let go. The entire great thousand world is like a furnace, the bellows are fanning, and it is all red. All phenomena are being cooked and refined within it, forcing the raw snake to transform into a living dragon.' Then he raised his whisk and said: 'Great adult, above the head is the blue sky, beneath the feet is not an inch of land. The walls and tiles are all the mind of the ancient Buddha, carrying water and dragging mud is the first meaning.' Do you understand? There is a sentence in it that can eliminate thousands of disasters and achieve myriad virtues. There is a sentence that is adorned with hundreds of blessings, without a speck of dust. There is a sentence that exhausts the present moment and does not dwell on the other shore. So, which sentence is it?' Ha! The Zen master ascended the hall again and gave instructions: 'White hair grows on the back of emptiness, plucking one strand after another. The stone woman is twisting jade thread in the universe, the wooden child is threading a golden needle outside the sky. Weaving an ancient brocade containing the image of spring, but not passing on this golden needle to others. If you recognize the acquired as the grandfather, then you will know that the ancient Buddha is the grandson.' Everyone, do you know where the key lies? Even if one is an outstanding talent with the ability to manage the world, bearing the true eye here, they still appear to be arhats of Yunju.' The Zen master raised his whisk and summoned the assembly, saying: 'Do you see it? This move is contemplated together with the Buddhas of the three worlds, and shares life with all sentient beings in the Dharma realm. Śākyamuni Buddha (釋迦牟尼佛) does not precede, Maitreya Buddha (彌勒佛) does not follow. Before involving the gate of transformation, the secret has already been revealed. What is it? It is the unsurpassed mantra, it is the unequalled mantra.'
The Zen Lamp of Jinjiang, Volume 11 卍 New Continued Collection, Volume 85, No. 1590, The Zen Lamp of Jinjiang
The Zen Lamp of Jinjiang, Volume 12
Compiled by Zhaojue Zhangxue Tongzui
Revised by Shaoxing (1131-1162) Huan'an Hu Shengyou
37th Generation from Dàjiàn Huìnéng (大鑒慧能)
Successor of Zen Master Zhangxue Zui
Zen Master Xisheng Yuan
Was a native of Pingshan, whose family was engaged in official duties for generations. He often served as a military officer for Vice Minister Liao. Because of dereliction of duty when bandits invaded Sichuan, he was tonsured and became a monk, living in seclusion in Suiyang.
山中。居無何火庵。參牛山丈和尚圓具。總院事數稔。丈受禹門請。以衣院付之。開法上堂。從上來事。坐不當堂。歷代興慈。行不出戶。不獲已祇得向虛空掘洞。開第二義門。拈椎豎拂。棒喝交馳。或松根掃地。或街頭等人。乃至張弓檠叉。吹毛輥毬。山僧雖是他家種草。畢竟不向者里藏身。喝一喝。
四威儀。山中行。赤足印泥痕。登石走。驚惺地頭人。山中住。壁上開個戶。人客來。奉敬大蘿蔔。山中坐。蒲團破又破。沒邊攔。不敢從新作。山中臥。紙被落頭裡。翻身來。兩頭俱登破。
破衲歌。看者破衲個。破得太索絡。斤兩剛七斤。多少人不作。泥豬癩狗盡該羅。跛鱉盲龜被伊縛。雨也打不濕。風也吹不著。披自塵沙卻前。綻則千補百綴。無貴賤與人拈弄。有剪尺與人裁度。從來不曬㫰。東擲西拋。一向不洗浣。汗臭氣大。東土衲子禮三拜。寒溫入髓。西天尊者立微笑。擺他不脫。分明蓋覆赤肉團。無位真人盡包裹。山野一生多快活。全憑此領破衲個。后徙平武示寂。收骸襯。塔于昭覺祖塔之左。
安龍府月幢了禪師
江津毛氏子。母夢僧送桃啖之。有娠。年十六。因閱楞嚴。疑情頓發。遂白母剃染。遍參尊宿。忽一夜心境俱空。豁然有省。禮丈和尚于禹門。職維那。師資道契。
【現代漢語翻譯】 現代漢語譯本： 在山中隱居。不久后住在火庵。跟隨牛山丈和尚受具足戒。擔任總院事務多年。牛山丈受到禹門的邀請，將衣缽和院務交付給他。開法上堂時說：『從古以來的事情，坐著不應該坐在正堂上。歷代的興慈禪師，行動不應該走出房門。不得已只能向虛空中挖掘洞穴，開啟第二義門。』於是拿起椎豎起拂塵，棒喝交加。有時在松樹根下掃地，有時在街頭等人。甚至張弓舉叉，吹毛求疵。山僧雖然是他家種的草，但畢竟不在這裡藏身。』喝一聲。
『四威儀。山中行。赤腳印泥痕。登石走。驚醒地頭人。山中住。墻壁上開個戶。人客來。奉敬大蘿蔔。山中坐。蒲團破又破。沒邊攔。不敢重新做。山中臥。紙被蓋過頭。翻身來。兩頭都已破。』
《破衲歌》。看看這件破衲衣，破得太厲害了。重量剛七斤，多少人做不到這樣。泥豬癩狗都該被它覆蓋，跛鱉盲龜都被它束縛。雨也打不濕，風也吹不著。從塵沙劫前披起，綻開了就千補百綴。無論貴賤，任人拿弄。有剪刀尺子，任人裁剪。從來不曬太陽，東擲西拋。一向不洗滌，汗臭氣很大。東土的僧人向它禮拜三次，寒冷溫暖都深入骨髓。西天的尊者站著微笑，擺脫不了它。分明蓋覆著赤裸的肉身，將無位真人完全包裹。山野一生多麼快活，全憑這件破衲衣。
後來遷居平武圓寂。收斂遺骸，建塔于昭覺寺祖塔的左側。
安龍府月幢了禪師
江津毛氏人家的兒子。他的母親夢見僧人送桃子給她吃，於是懷孕。十六歲時，因為閱讀《楞嚴經》，疑情頓發，於是告訴母親要剃度出家。遍參各位尊宿（對有德高僧的尊稱）。忽然一夜之間心境俱空，豁然開悟。在禹門拜見丈和尚，擔任維那（寺院中的一種職務）。師徒之間道義相合。
【English Translation】 English version: He lived in the mountains. Soon after, he resided in the Fire Hermitage. He received full ordination under Monk Zhang of Niu Mountain. He served as the head of the general monastery for several years. Zhang received an invitation from Yumen and entrusted the robe and the monastery affairs to him. When he opened the Dharma assembly, he said, 'From the affairs of the past, sitting should not be in the main hall. The Xingci masters of past generations should not step out of their rooms. Having no choice, they have to dig holes in the void, opening the second gate of meaning.' Then he picked up the mallet and raised the whisk, with shouts and blows intermingling. Sometimes he swept the ground under the pine roots, sometimes he waited for people on the street. Even drawing bows and holding forks, nitpicking. Although this mountain monk is grass planted by others, he ultimately does not hide here.' He shouted once.
'Four dignities. Walking in the mountains. Barefoot prints in the mud. Climbing stones. Startling the people on the ground. Living in the mountains. Opening a door in the wall. When guests come. Offering big radishes respectfully. Sitting in the mountains. The cushion is broken again and again. No edge to hold on to. Not daring to make a new one. Lying in the mountains. The paper quilt falls over the head. Turning over. Both ends are broken.'
Song of the Broken Robe. Look at this broken robe, broken so badly. Weighing just seven pounds, how many people can't do this. Mud pigs and mangy dogs should all be covered by it, lame turtles and blind tortoises are all bound by it. Rain doesn't wet it, wind doesn't blow through it. Worn since the kalpa of dust and sand, torn and patched a thousand times. No matter noble or lowly, people can play with it. There are scissors and rulers for people to cut it. Never曬㫰, thrown east and west. Never washed, with a strong smell of sweat. Monks of the Eastern Land bow to it three times, cold and warmth penetrate the marrow. The venerable ones of the Western Heaven stand and smile, unable to shake it off. Clearly covering the naked flesh, completely enveloping the true person without position. The mountain life is so happy, all thanks to this broken robe.
Later, he moved to Pingwu and passed away. His remains were collected, and a pagoda was built to the left of the ancestral pagoda of Zhaojue Temple.
Zen Master Yuechuang Liao of Anlong Prefecture
He was the son of the Mao family of Jiangjin. His mother dreamed of a monk giving her peaches to eat, and she became pregnant. At the age of sixteen, after reading the Surangama Sutra, doubts arose, so she told her mother that she wanted to shave her head and become a monk. He visited various venerable elders (a respectful title for monks of high virtue). Suddenly, one night, his mind and realm were empty, and he suddenly awakened. He visited Monk Zhang at Yumen and served as the director (a position in the monastery). The teacher and disciple were in harmony in the Way.
癸巳冬。開法滇南石寶禪院。永曆帝向其道風。請開示求偈。法名真佛。上錫椹服。恩渥甚厚。發帑藏為國祝釐。兩奏表呈偈頌。皇情大悅。上堂。天不能蓋。地不能載。包括五須彌。吐納大千界。釋迦彌勒無地容身。文殊普賢有意難解。生死涅槃劃斷。真如佛性捉敗。雖然如是。為國開堂一句。作么生道。頓超諸佛祖師意。仰祝吾皇億萬春。上堂。南明有口也難言。坐斷千差不直錢。今對人天陳絡索。直教切切悟心田。無邊苦海皆甘露。髑髏特地契根源。后徙安龍玉泉寺。于丙午冬示微恙。辭眾。偶有僧二人。謂某某相侍和尚前行。一僧無病而逝。師圓寂后。一僧相繼而終。阇維于玉泉寺之後。侍僧兩塔列左右焉。世壽五十三。僧臘三十七。
長松端鼻萬禪師
內江郭氏子。因聽楞嚴。疑常住真心。屢求抉擇。未有所入。上白雲洞。參鑒隨和尚。夜夢異僧。鬚髮如銀。撫掌三下云。急急唸佛。寤作偈曰。夢感異僧撫掌來。彌陀歷歷鑄心臺。回思恩愛情塵路。伐性斧斤漫剪裁。遂偕云峨下江安蟠龍寺。參破老人。制中每叩心要。因甲乙獻逆陷蜀。結茅于桂陽。己丑參丈和尚于白牛山圓具。侍從過禹門寺。閱天童密祖錄。中有進退之語。礙膺三年。一日渾然如夢忽醒。了無凝滯。作頌曰。進退之中兩重關。
英雄多少困其間。明明有路通霄漢。不是前三與后三。即蒙印可。讖辟長松靈峰寺。眾請升座。堅辭弗許。誌喜遊覽。觸境逢緣輒成偈語。其略云。孤峰鎮夜境寥寥。入戶寒風不暇逃。寓富矜持嫌富少。居貧守素樂貧高。珍饈何似黃精沃。麗服無如百結袍。普應萬機歌雪曲。海天一色快吾曹。
懶生升禪師
榮昌簡氏子。幼秉淵默。骨力孤騫。矢志參禪。遍訪尊宿。再參禹門丈和尚。機語相扣。后寓金川高峰。上堂。一向抱拙安貧。今朝遮掩不住。雖然露醜萬端。務要諸人照顧。且照顧個甚麼。拂一拂云。山頭老漢強推出。走向人前都不顧。笑殺當年面壁翁。赤窮到底嘴生𤾣。喝一喝。后省覲丈老人于昭覺。適遇提刑幻庵胡公。松齋宋公。案山張公。以送鴻為題作偈。師躍然曰。子幸生于大有年。縱橫瀟灑雜晴天。飽經一肚桃花雨。撥亂干堤楊柳煙。倦去影隨霄漢盡。健來心在白雲邊。信知物外閒遊客。方寸同乎宇宙寬。又思梅偈云。瘦骨冰肌意未銷。疏狂那復萬山朝。翻他物表真豪傑。勢壓南溟弗寂寥。好鳥啄殘風習習。遊蜂采慕雨瀟瀟。知君舊有瑤臺約。不負初懷辱見招。康熙乙丑正月八日。示微恙。端坐而逝。阇維。收堅固子如菽伯什。似粟者若干。嗣法門人竹友芥腹。赍回雒源高峰。建窣堵波。
【現代漢語翻譯】 現代漢語譯本 多少英雄被困於此地。明明有道路可以通往天上的銀河。如果不是前三三相加，就是后三三相加，立即就能得到印可。預言應驗在長滿松樹的靈峰寺。眾人請求懶生禪師升座，他堅決推辭不肯。於是他高興地四處遊覽，觸景生情，隨處寫下偈語。其中的一些是：『孤零零的山峰鎮守著夜晚，環境寂寥。寒風吹進屋裡，讓人來不及躲避。富裕的人總是嫌自己不夠富，貧窮的人安於清貧，以貧窮為樂。珍貴的美味哪裡比得上黃精的滋潤，華麗的衣服哪裡比得上補丁摞補丁的百結袍。普遍地迴應各種機緣，歌唱著雪的樂曲，海天一色，讓我們感到多麼快樂。』
懶生禪師
是榮昌簡氏的兒子。從小就沉默寡言，骨骼清奇。立志參禪，遍訪各地有道高僧。再次參拜禹門丈和尚，兩人機鋒相對，非常契合。後來居住在金川高峰。上堂說法時說：『一向以來安於愚笨和貧窮，今天遮掩不住了。雖然暴露了很多醜陋的地方，務必要各位照顧。且說說照顧個什麼？』拂塵一拂。『山頭的老漢強行推出，走向人前毫不顧忌。笑死了當年面壁的達摩祖師（Bodhidharma），窮得一無所有，嘴裡都長出了倒須。』喝一聲。後來到昭覺寺拜見丈和尚。正好遇到提刑幻庵胡公、松齋宋公、案山張公，以『送鴻』為題作偈。懶生禪師非常高興地說：『你很幸運生於大有之年（指康熙年間），縱橫瀟灑，晴朗的天空偶爾有云。飽經一肚子的桃花雨，撥開堤岸上被擾亂的楊柳煙。疲倦時身影隨著銀河消失，精神煥發時心在白雲邊。相信你是物外的閑散遊客，你的心胸和宇宙一樣寬廣。』又作思梅偈說：『瘦骨嶙峋，冰清玉潔，意氣並未消沉，疏狂不羈，哪裡還顧得上萬山來朝。翻身成為物外的真豪傑，氣勢壓倒南海，一點也不寂寞。美好的鳥兒啄食著殘梅，風習習吹來，遊動的蜜蜂採花，細雨瀟瀟落下。知道你以前和瑤臺有約，沒有辜負當初的願望，榮幸地受到邀請。』康熙乙丑年（1685年）正月八日，懶生禪師略微感到不適，端坐而逝。火化后，撿拾到的堅固子（舍利子）像豆子一樣大小的有幾十顆，像小米一樣大小的有很多。嗣法弟子竹友芥腹，將舍利帶回雒源高峰，建造了窣堵波（stupa，佛塔）供奉。
【English Translation】 English version How many heroes are trapped here. Clearly there is a road leading to the Milky Way. If it is not the sum of the first three, it is the sum of the last three, and immediate approval can be obtained. The prophecy is fulfilled at Lingfeng Temple, which is full of pine trees. The crowd requested Zen Master Lansheng to ascend the seat, but he firmly declined. So he happily traveled around, and wrote verses wherever he went, moved by the scenery. Some of them are: 'The lonely peak guards the night, the environment is desolate. The cold wind blows into the house, making people unable to escape. The rich always complain that they are not rich enough, the poor are content with poverty and enjoy being poor. How can precious delicacies compare to the nourishment of Polygonatum sibiricum (huangjing), how can gorgeous clothes compare to a patched robe. Universally responding to all opportunities, singing the snow song, the sea and sky are the same color, how happy we are.'
Zen Master Lansheng
Was the son of the Jian family of Rongchang. From childhood, he was silent and had outstanding bones. He was determined to practice Zen and visited enlightened monks everywhere. He visited Master Zhang of Yumen again, and the two had sharp exchanges that were very compatible. Later, he lived in Jinchuan Gaofeng. When he ascended the hall to preach, he said: 'I have always been content with clumsiness and poverty, but today I can't hide it. Although many ugly things are exposed, it is necessary for everyone to take care of them. And what are you taking care of?' He flicked the dust. 'The old man on the mountain was forcibly pushed out, walking in front of people without any scruples. He laughed to death at Bodhidharma (達摩祖師) who faced the wall in those years, who was so poor that he had whiskers growing out of his mouth.' He shouted. Later, he went to Zhaojue Temple to visit Master Zhang. It happened that he met Hu Gong of Tixing Huan'an, Song Gong of Songzhai, and Zhang Gong of Anshan, and wrote a verse on the theme of 'Sending Hong'. Zen Master Lansheng said happily: 'You are lucky to be born in the year of great abundance (referring to the Kangxi period), free and unrestrained, with occasional clouds in the clear sky. Having experienced a belly full of peach blossom rain, clearing the disturbed willow smoke on the embankment. When tired, the figure disappears with the Milky Way, and when energetic, the heart is on the edge of the white clouds. I believe you are a leisurely tourist outside of things, and your mind is as broad as the universe.' He also wrote a verse thinking of plum blossoms, saying: 'Skinny bones, ice-clear and jade-clean, the spirit has not faded, unruly and unrestrained, how can you care about the arrival of ten thousand mountains. Turning over to become a true hero outside of things, the momentum overwhelms the South China Sea, not lonely at all. Beautiful birds peck at the remaining plums, the wind blows gently, the moving bees collect flowers, and the drizzle falls. Knowing that you had an appointment with Yaotai before, you have not failed your original wish and are honored to be invited.' On the eighth day of the first month of the Yichou year of Kangxi (康熙乙丑年) (1685), Zen Master Lansheng felt slightly unwell, sat upright and passed away. After cremation, the solid seeds (sarira, 舍利子) picked up were dozens of them the size of beans, and many of them the size of millet. The Dharma-inheriting disciple Zhu Youjie Fu took the sarira back to Luoyuan Gaofeng and built a stupa (窣堵波) to enshrine them.
壽七十四。臘五十二。
昆明香國大憨我禪師
蜀南何氏子。嗣法于禹門丈和尚。祈晴上堂。烈性生橫禿木干。天花亂墜鬥牛寒。頻敲雨色千秋祝。撥轉晴輝萬象安。八字打開門兩扇。當陽拋出海來寬。行人莫謂蒼穹苦。剔起眉毛仔細看。佛誕上堂。自從結卻龍湫舌。容貌居然天下絕。本是護明初度時。恍如舍脂離金闕。玉樓人見且風流。猶倚紅羅扇遮月。不是男兒不黑心。男兒只恐心無血。縱然洗見骨頭來。其髓何曾及時節。珍重毗藍園裡人。顧絲毫水鑑眉睫。
大慈懶石聆禪師
忠州張氏子。初參雙桂明和尚于石柱司。后侍丈和尚。過漢中開法靜明。一見提唱。胸次豁然。受印可而繼席焉。大名王請上堂。宇宙渾圇一座爐。當陽日月熾然孤。靜明今日重添炭。高舉鉗錘意自舒。萬象森羅增瑞色。三賢十聖嘴盧都。銅頭鐵額難迴避。煉得通身絕點無。所以道。般若如大火聚。近之則燎卻面門。如太阿鋒。觸之則喪身失命。正恁么時。翻身垂手者。是甚麼人。海底金烏天上日。眼中童子面前人。上堂。一夏以來亡鋒結舌。今日因齋慶贊。向開口不得處。扭轉舌頭。與諸人通個訊息。夏末秋初七月天。西風拂綠柳含煙。香同湛水和空碧。迥出木義體相圓。此四句中。有一句包羅萬匯。氣絕諸塵
。三世諸佛沒奈何。歷代祖師難摸索。若檢點得出。一生參學事畢。上堂。摩天日月輝今古。大道何曾有異睹。夜半虛空撲落地。萬象歌歡森羅舞。秘魔叉禾山鼓。趙州茶雲門普。甜者甜兮苦者苦。爭似今朝二十五。示禪人法語。索我臨行句。胸中無一字。寫出不成文。念來非有義。弗是妙蓮花。亦非祖師意。持去見諸方。眼底生荊棘。不善打葛藤。慣用吹毛利。若作一句看。失卻自家事。文彩未彰前。十有九不契。靜明鐵蒺藜。一恁汝㗖唼。忽然唼破時。來與你棒吃。住雲南府商山寺。上堂。八萬四千陀羅尼門。都從者里建立。新長老到此施設一句。作么生道。廓徹圓通何所閡。縱橫瀟灑透長安。
彝陵洪山憨月聞禪師
臺州黃氏子。嗣法于靜明丈和尚。上堂。涂毒鼓當軒擊。一曲橫吹無孔笛。匝地人天普集來。坐斷十方明歷歷。藤條不比洞山麻穿過陜府鐵牛鼻。嘉州大像痛含冤。裂破元機沒意智。昆蟲草木逼回春。大地山河歸武庫。山門八字泊天開。凡聖交參誰獨步。應時及節則不無。且作么生是殺人刀活人劍。參。結夏上堂。三月安居。九旬禁足。古之今之。倚門傍戶。平地干戈。孫臏賣卜。又何妨擂鼓敲鐘。請山僧拈椎豎拂。盡說結制上堂。難瞞人天眼目。咄。上堂。踢倒百億須彌。打翻無量法
【現代漢語翻譯】 現代漢語譯本： 三世諸佛也無可奈何，歷代祖師也難以摸索。如果能檢查得出，一生的參學之事就完畢了。上堂開示：摩天日月的光輝照耀古今，大道何曾有過不同的景象？半夜裡虛空撲落地面，萬象歌唱歡騰，森羅萬象起舞。秘魔以叉禾，禾山擊鼓，趙州以茶待客，雲門廣施普惠。甜就是甜，苦就是苦，怎比得上今天二十五（指日期）。為禪人開示法語，索要我臨行之句。胸中沒有一個字，寫出來不成文章。念起來並非有什麼意義，不是妙蓮花，也不是祖師的意旨。拿著它去見各方，眼底下會生出荊棘。我不擅長處理葛藤，慣用吹毛求疵的利器。如果把它當作一句話來看，就失去了自家之事。文采還未彰顯之前，十有八九不契合。靜明的鐵蒺藜，任憑你吞噬。忽然吞噬破裂時，來與你吃棒。住在雲南府商山寺（應為商山縣，公元紀年不詳）。上堂開示：八萬四千陀羅尼門（總持法門，能持一切善，遮一切惡），都從這裡建立。新長老到此施設一句，怎麼說呢？廓徹圓通，有什麼阻礙？縱橫瀟灑，直透長安（唐朝都城，公元紀年不詳）。
彝陵洪山憨月聞禪師
臺州黃氏之子，師承靜明丈和尚。上堂開示：涂毒鼓在當軒敲擊，一曲橫吹的無孔之笛。匝地人天都聚集而來，坐斷十方，明明白白。藤條不比洞山的麻，穿過陜府鐵牛的鼻子。嘉州大像痛苦地含冤，裂破元機，沒有意智。昆蟲草木被逼回春，大地山河歸入武庫。山門八字，自然敞開，凡聖交參，誰能獨自領先？應時及節，並非沒有，那麼什麼是殺人刀、活人劍呢？參！結夏上堂開示：三個月安居，九旬禁足。古往今來，倚門傍戶。平地發生干戈，孫臏賣卜。又何妨擂鼓敲鐘，請山僧拈椎豎拂。都說結制上堂，難以瞞過人天眼目。咄！上堂開示：踢倒百億須彌山（佛教宇宙觀中的山），打翻無量法
【English Translation】 English version: The Buddhas of the three times are helpless. The ancestral teachers of all ages are difficult to fathom. If you can examine and understand it, the matter of lifelong study will be completed. Ascending the hall: The brilliance of the sun and moon illuminates the past and present. Has the Great Path ever had a different appearance? In the middle of the night, the empty space falls to the ground, and all phenomena sing and rejoice, with all things dancing. Secret Demon uses a fork for rice, Heshan beats the drum, Zhao Zhou treats guests with tea, and Yunmen widely bestows universal benefit. Sweet is sweet, and bitter is bitter. How can it compare to today, the twenty-fifth (referring to the date)? Giving Dharma words to a Zen practitioner, asking for my parting words. There is not a single word in my chest, and what is written is not an article. Reciting it has no meaning, it is not a wonderful lotus flower, nor is it the intention of the ancestral teacher. Take it to see all directions, and thorns will grow under your eyes. I am not good at dealing with kudzu vines, and I am accustomed to using the sharp tool of hair-splitting. If you regard it as a single sentence, you will lose your own affairs. Before the literary talent is revealed, nine out of ten do not match. Jingming's iron蒺藜, let you devour it. When it suddenly breaks, come and receive a beating. Residing at Shangshan Temple (should be Shangshan County, year unknown) in Yunnan Prefecture. Ascending the hall: The eighty-four thousand Dharani gates (methods of holding all good and preventing all evil) are all established from here. The new elder establishes a sentence here, how should it be said? With vast and thorough understanding, what is hindered? Free and unrestrained, penetrating Chang'an (capital of Tang Dynasty, year unknown).
Zen Master Hanyue Wen of Hongshan, Yiling
A son of the Huang family of Taizhou, he inherited the Dharma from Abbot Jingming. Ascending the hall: The poisoned drum is struck in the open, a horizontal flute with no holes is played. All the people and gods of the world gather here, sitting and cutting off the ten directions, clearly and distinctly. The rattan is not like the hemp of Dongshan, piercing the nose of the iron ox of Shanfu. The great statue of Jia Zhou suffers injustice in pain, breaking the original mechanism, without intelligence. Insects and plants are forced to return to spring, and the earth and rivers return to the military arsenal. The eight characters of the mountain gate open naturally, and the ordinary and the holy intermingle, who can lead alone? Responding to the time and season is not without, so what is the killing sword and the life-giving sword? Participate! Concluding the summer retreat and ascending the hall: Three months of peaceful dwelling, ninety days of restricted movement. From ancient times to the present, leaning on the door and relying on the household. War breaks out on flat ground, and Sun Bin sells divination. What harm is there in beating drums and ringing bells, inviting the mountain monk to pick up the mallet and raise the whisk. Everyone says that concluding the retreat and ascending the hall is difficult to deceive the eyes of people and gods. Tut! Ascending the hall: Kicking down a hundred billion Mount Sumeru (mountain in Buddhist cosmology), overturning immeasurable Dharma
窟。擔當宇宙直指。按定乾坤肌骨。山川人物有多種。明暗色空無兩般。所以道。大用現前不存軌則。縱然機智弘深。神通廣大。腳跟下猶欠一頓。何故。龍蛇易辨。衲子難瞞。
佛冤綱禪師
內江李氏子。廿齡于禹門丈和尚會下削染。世味邈然。巾瓶廿稔。兩下吳越。寓堯峰費和尚座下。圓具。侍丈和尚歸靜明。始印證。命主昭覺。上堂。通方上士。鑒在機先。靈機密運。情量超然。星持漢地。月落楚天。所以目前訊息。非口耳之所傳。看他從上諸聖。千種喻萬般言。用盡機輪徒枉然。若要深深海底立。直雖打破上頭關。且道用何伎倆。良久云。挨落須彌如輥芥。鞫來不礙剎那間。冬至上堂。靈山祖令。頓使人人頂門迸裂。昭覺權衡。總教個個舌頭覆天。可以一語分玄要。一句定綱宗。轉天關回地軸。祇如西天人說話。東土人未諳。又作么生。以拂子打圓相云。總出者個不得。既出不得。正值日南添一線。猶然徹骨寒光陰。如薦得。眉毛眼上橫。向此透脫。始可顯大機發大用。縱橫無礙。其或不然。當陽不薦好風光。寒逼無由得解脫。歲旦上堂。今年今日從頭起。社舞村歌隔塢喧。無意氣時增意氣。百草頭邊訊息傳。且道傳個甚麼。豎杖云。青原酒。趙州茶。三杯兩盞。醉臥煙霞。大底風流出當家。好
【現代漢語翻譯】 現代漢語譯本： 窟（山洞，此處指禪修之所）。擔當宇宙直指（直接揭示宇宙真理）。按定乾坤肌骨（掌握天地執行的根本）。山川人物有多種，明暗色空無兩般（萬物雖形態各異，但其本性並無差別）。所以說，大用現前不存軌則（當偉大的作用顯現時，就不再拘泥於規則）。縱然機智弘深，神通廣大，腳跟下猶欠一頓（即使你再聰明，神通再廣大，在根本上還差那麼一點）。為什麼呢？龍蛇易辨，衲子難瞞（龍和蛇容易分辨，但想瞞過有智慧的僧人卻很難）。
佛冤綱禪師
內江李氏之子。二十歲時在禹門丈和尚處剃度出家。對世俗的滋味感到厭倦。做了二十年的僧人。遊歷吳越各地。住在堯峰費和尚座下，受具足戒。侍奉丈和尚回到靜明寺，開始得到印證。被任命主持昭覺寺。上堂說法時說：通達的上士，見識在事情發生之前。靈機巧妙地運轉，情感和思量都超越常人。星辰照耀漢地（指中國），月亮落在楚天（指南方）。所以眼前的訊息，不是通過口耳相傳的。看看從前的各位聖人，用盡千種比喻萬般言語，用盡各種方法都是徒勞的。如果想要深深地立足於海底，就必須打破頭上的關卡。那麼用什麼方法呢？停頓片刻說：挨落須彌山就像滾動芥菜籽一樣容易，審問起來也不妨礙剎那之間。冬至上堂說法時說：靈山的祖師之令，頓時使每個人頭頂迸裂。昭覺寺的權衡，總要讓每個人舌頭覆蓋天空。可以用一句話來區分玄妙的要義，用一句話來確定綱領和宗旨。扭轉天關，迴轉地軸。就像西天（指印度）人說話，東土（指中國）人聽不懂一樣。又該怎麼辦呢？用拂子畫了個圓圈說：總逃不出這個圈子。既然逃不出，正值冬至日太陽開始北返，增加了一線光明，但仍然徹骨寒冷。如果能領會到這一點，眉毛橫在眼睛之上。向此透徹領悟，才可以顯現大機，發揮大用，縱橫無礙。如果不是這樣，當面錯過美好的風光，寒冷逼迫，無法得到解脫。元旦上堂說法時說：今年今日從頭開始，鄉村的歌舞在山坳那邊喧鬧。無意氣時反而增添意氣，各種草木都在傳遞訊息。那麼傳遞的是什麼呢？豎起禪杖說：青原山的酒，趙州的茶，三杯兩盞，醉臥在煙霞之中。大抵風流都出自當家，好啊！
【English Translation】 English version: Cave (referring to a place for Zen practice). Taking on the direct pointing of the universe (directly revealing the truth of the universe). Establishing the fundamental structure of heaven and earth (grasping the fundamentals of the operation of heaven and earth). Mountains, rivers, people have many kinds, but brightness and darkness, form and emptiness are not different (although all things have different forms, their nature is no different). Therefore, it is said that when great function appears, there are no rules (when great function manifests, it is no longer bound by rules). Even if you are intelligent and profound, and have great supernatural powers, you are still lacking something fundamental. Why? Dragons and snakes are easy to distinguish, but it is difficult to deceive a wise monk.
Zen Master Fo Yuan Gang
The son of the Li family in Neijiang. At the age of twenty, he was tonsured at the monastery of Abbot Yu Men Zhang. He felt disgusted with worldly tastes. He was a monk for twenty years. He traveled to Wu and Yue. He stayed at the seat of Abbot Fei of Yao Peak and received full ordination. He served Abbot Zhang and returned to Jingming Temple, where he began to be certified. He was appointed to preside over Zhao Jue Temple. When he ascended the hall to preach, he said: A knowledgeable person sees things before they happen. The spiritual mechanism operates skillfully, and emotions and thoughts transcend ordinary people. The stars shine on Han land (referring to China), and the moon falls on Chu land (referring to the South). Therefore, the current news is not transmitted through the ears. Look at the sages of the past, using thousands of metaphors and all kinds of words, using all kinds of methods is in vain. If you want to stand firmly at the bottom of the sea, you must break through the barrier above your head. So what method should you use? After a moment of silence, he said: Knocking down Mount Sumeru is as easy as rolling mustard seeds, and questioning it does not hinder an instant. When he ascended the hall to preach on the winter solstice, he said: The order of the ancestral master of Ling Mountain suddenly caused everyone's heads to burst open. The balance of Zhao Jue Temple must make everyone's tongues cover the sky. One sentence can be used to distinguish the profound essentials, and one sentence can be used to determine the outline and purpose. Turn the heavenly gate and turn the earth axis. Just like people from the Western Heaven (referring to India) speak, and people from the Eastern Land (referring to China) do not understand. What should be done? He drew a circle with a whisk and said: You can't escape this circle. Since you can't escape, it is the winter solstice, and the sun begins to return north, adding a line of light, but it is still bone-chillingly cold. If you can understand this point, your eyebrows are horizontal above your eyes. If you thoroughly understand this, you can manifest great opportunity and exert great function, without hindrance. If not, you will miss the beautiful scenery in front of you, and the cold will force you to be unable to get rid of it. When he ascended the hall to preach on New Year's Day, he said: This year, today, starts from the beginning, and the village songs and dances are noisy on the other side of the mountain. When there is no intention, it adds intention, and all kinds of plants are transmitting news. So what is being transmitted? He raised his Zen staff and said: The wine of Qingyuan Mountain, the tea of Zhao Zhou, three cups and two cups, drunk and lying in the misty clouds. Most of the elegance comes from the family, good!
個話端。被先覺盡形吐露了也。然雖如是。猶有個新鮮句子在。元正啟祚萬物亨佳。霜花冰艷風月堪夸。門外讀書人來報。逢酒須酒遇茶即茶。者般豐儉任隨家。祇如新年頭佛法。鏡清道有。明教道無。合作么生。卓拄杖云。不得心頭空及第。嶺畔梅花解笑人。上堂。住持一稔來。逢冬兩結制。開口泄天機。舉目露真智。不唱言前機。豈談句后意。等閑筑著鼻孔頭。鐵眼銅睛覷不及。遂豎拄杖云。有定亂劍。四海晏清。放下拄杖云。無白澤圖。千魔斂跡。祇如報恩一句作么生道。軒昂宇宙當風掛。萬里河山壯帝畿。后回里重辟古字山。丈老人八旬。仍旋昭覺。
雲南半生襄禪師
南隆人。廿歲于給孤寺落髮。聞丈和尚開法興元。躬禮參究。侍隨有年。遂蒙授受。住滇之北勝州開北寺。上堂。棒打石人頭。玄黃滿面羞。瞠著玲瓏眼。驚起碧天流。橫披千丈月。親登白玉樓。雲煙縹緲處。山水共悠悠。上堂。把住則牢關緊閉。佛祖難窺。放行則北斗藏身。真風遍界。舒之卷之。盡大地撮來。如粟米粒大。瞻之仰之。無處不是諸佛心髓。參。小參。乘槎誤入鬥牛橋。壓破虛空不假橈。珍重風雲齊著力。無鑐鎖子兩頭搖。丙辰佛誕日。無恙而逝。荼毗。獲五色舍利數十顆。累塔于青門寺右。
閬中草堂耨云
【現代漢語翻譯】 現代漢語譯本： 這個話頭，已經被先覺者完全吐露了。即使如此，仍然有一個新鮮的句子存在。新年伊始，萬物亨通美好，霜花冰艷，風月值得稱讚。門外讀書人來報告，逢酒便飲酒，遇茶便飲茶。這種豐儉由人的生活，那麼新年伊始的佛法又是什麼呢？鏡清（指鏡清道氤禪師）說有，明教（指明教嵩禪師）說無，應該如何理解？禪師拄著枴杖說：『不得心頭空及第，嶺畔梅花解笑人。』 上堂說法：我作為住持一年以來，經歷兩個冬天的結制安居。開口泄露天機，舉目顯露真智。不唱說語言之前的玄機，也不談論語句之後的意義。隨便一碰就觸及鼻孔，鐵眼銅睛也看不及。於是豎起拄杖說：『有定亂劍，四海晏清。』放下拄杖說：『無白澤圖，千魔斂跡。』那麼報恩一句該怎麼說呢？軒昂氣概充塞宇宙，萬里河山壯麗帝王的疆域。 後來回到故里，重建古字山。丈老人八十歲高齡，仍然回到昭覺寺。
雲南半生襄禪師 南隆人。二十歲在給孤寺出家。聽說丈和尚在興元開法，親自前往參拜研究，侍奉跟隨多年，於是得到他的傳授。住在雲南的北勝州，開創北寺。上堂說法：『棒打石人頭，玄黃滿面羞。瞠著玲瓏眼，驚起碧天流。橫披千丈月，親登白玉樓。雲煙縹緲處，山水共悠悠。』 上堂說法：把住就牢牢關閉，佛祖也難以窺視；放開則北斗星藏身，真風吹遍世界。舒展或捲起，將整個大地撮合起來，像粟米粒那麼大；瞻仰或仰視，無處不是諸佛的心髓。參！ 小參：乘著木筏錯誤地進入鬥牛橋，壓破虛空不需要船槳。珍重風雲一起用力，沒有銹的鎖子兩頭搖動。 丙辰年（時間待考）佛誕日，無病而逝。火化后，獲得五色舍利數十顆，建塔于青門寺右。
閬中草堂耨云
【English Translation】 English version: This topic has already been fully revealed by the enlightened ones. Even so, there is still a fresh sentence. At the beginning of the New Year, all things are prosperous and beautiful, the frost flowers and ice are gorgeous, and the wind and moon are worthy of praise. A scholar outside the door reports, 'Drink wine when you encounter wine, and drink tea when you encounter tea.' This kind of life, whether rich or frugal, is up to you. So what is the Buddha-dharma at the beginning of the New Year? Jingqing (referring to Zen Master Jingqing Daoyun) says it exists, Mingjiao (referring to Zen Master Mingjiao Song) says it does not exist, how should it be understood? The Zen master, leaning on his staff, said: 'Do not seek success by emptying your mind, the plum blossoms on the ridge know how to laugh at people.' Ascending the hall to preach: Since I have been the abbot for a year, I have experienced two winter retreats. Opening my mouth, I reveal the secrets of heaven; raising my eyes, I reveal true wisdom. I do not sing of the mystery before words, nor do I talk about the meaning after sentences. A casual touch hits the nostrils, and even iron eyes and copper pupils cannot see it. Then he raised his staff and said: 'With the sword to quell chaos, the four seas are peaceful.' He put down his staff and said: 'Without the Bai Ze (a mythical creature symbolizing knowledge of all things) map, all demons hide their tracks.' So how should the sentence of repaying kindness be said? The imposing manner fills the universe, and the vast rivers and mountains are the magnificent territory of the emperor. Later, he returned to his hometown and rebuilt Guzi Mountain. The old man, at the age of eighty, still returned to Zhao Jue Temple.
Zen Master Bansheng Xiang of Yunnan A native of Nanlong. He became a monk at Gegu Temple at the age of twenty. Hearing that Abbot Zhang was expounding the Dharma in Xingyuan, he personally went to pay homage and study, serving and following him for many years, and thus received his transmission. He lived in Beisheng Prefecture in Yunnan, and founded Bei Temple. Ascending the hall to preach: 'Hitting the stone man's head, Xuanhuang (heaven and earth) is ashamed all over his face. Staring with exquisite eyes, startling the blue sky to flow. Spreading across a thousand-zhang moon, personally ascending the White Jade Tower. In the misty clouds and smoke, the mountains and rivers are leisurely together.' Ascending the hall to preach: If you hold on, it is tightly closed, and even the Buddhas and Patriarchs cannot peek in; if you let go, the Big Dipper hides itself, and the true wind blows all over the world. Expanding or contracting, gathering the entire earth together, as small as a millet grain; looking up or admiring, there is nowhere that is not the essence of the Buddhas' minds. Participate! Small gathering: Riding a raft and mistakenly entering the Dou Niu Bridge, breaking the void does not require oars. Cherish the wind and clouds working together, the rust-free lock shakes at both ends. On the Buddha's Birthday in the Bingchen year (year to be determined), he passed away without illness. After cremation, he obtained dozens of five-colored sariras, and a pagoda was built to the right of Qingmen Temple.
Nuoyun of Caotang in Langzhong
實禪師
本邑楊氏子。髫年落髮。初參費和尚于福嚴。聞丈和尚于草堂開法。遂歸草堂。言下契機印證。命繼草堂法席。上堂。德山棒。臨濟喝。石鞏張弓。道吾舞笏。雪峰毬。普化鐸。驚起楊岐三腳驢。踏倒三山並五嶽。阿呵呵。好大哥。也好現前驀面唾。解制上堂。今朝正月十五。行者捶鐘擂鼓。分咐山門大啟。放出玄沙猛虎。踞地爪牙斑斑。觸發氣吞佛祖。遂震威一喝云。貓兒偏解捉老鼠。
遵義府禹門寺半月涵禪師
鄰水人。廿歲于丈和尚處落䰂。后參破老人于雙桂。大死一番。如夢忽醒。仍旋昭覺。印證禹門。四眾請為繼席。上堂。玄機一唱。只貴知音。祖印高提。流通正眼。演無生之真乘。恢彰本有。樹迦文之赤幟。揭示當人。普說學道如登山。直須到頂。猶若行船。直須到淵。至頂方知宇宙之寬廣。到淵始覺湖海之淺深。所謂參須真參。悟須實悟。學者偷心不歇。門外打之繞。反咎禪道不靈驗。寢食俱捐。偷心放下。啐地折爆地斷。無量劫來生死根本。一照照破。天下善知識。不奈伊何。正好於涵上座手裡吃棒。何故。不是一番寒徹骨。爭得梅花撲鼻香。
問潮嶼禪師
酆陵李氏子。齠齔出家。參遍諸方。末見丈和尚于鶴乘。寓書記寮。三十餘稔。侍辟昭覺記莂。丙寅
【現代漢語翻譯】 現代漢語譯本 實禪師
本邑楊氏之子。年幼時就剃度出家。最初在福嚴參拜費和尚。聽說丈和尚在草堂開講佛法，於是回到草堂。在言語間領悟了禪機並得到印證，被任命繼承草堂的法席。上堂說法時說：『德山的棒喝，臨濟的喝聲，石鞏張弓，道吾舞笏，雪峰的圓球，普化的搖鈴，驚起了楊岐的三腳驢，踏倒了三山和五嶽。阿呵呵，好大哥，也好現在就朝你臉上吐唾沫。』解制上堂時說：『今天正月十五（公元紀年不詳），行者敲鐘擂鼓，吩咐山門大開，放出玄沙的猛虎，蹲踞在地，爪牙鋒利，氣勢足以吞噬佛祖。』於是威嚴地一喝，說：『貓兒天生就擅長捉老鼠。』
遵義府禹門寺半月涵禪師
鄰水人。二十歲時在丈和尚處剃度出家。後來在雙桂參拜破老人，經歷了一番大死，如同從夢中忽然醒來。又回到昭覺，印證於禹門。大眾請他繼承法席。上堂說法時說：『玄妙的禪機一經唱出，只在於是否有知音。祖師的印記高高提起，流通著正眼。演說無生的真乘，發揚本有的佛性。樹立釋迦文佛的紅色旗幟，揭示當下的覺悟之人。普遍地說，學道就像登山，必須到達頂峰；又像行船，必須到達深淵。到達頂峰才能知道宇宙的寬廣，到達深淵才能覺察湖海的淺薄。』所謂參禪要真參，悟道要實悟。學人如果偷心不停止，就會在門外繞圈子，反而責怪禪道不靈驗。如果寢食都放下，偷心也放下，像啐地一樣乾脆，像折斷東西一樣果斷，那麼無量劫以來的生死根本，一經照破，天下的善知識，也奈何不了他。正好在涵上座手裡吃棒。為什麼呢？不是一番寒徹骨，怎得梅花撲鼻香。
問潮嶼禪師
酆陵李氏之子。年幼時出家。參拜過各地的禪師。最後在鶴乘拜見丈和尚，住在書記寮。三十多年，侍奉並記錄昭覺的法語。丙寅（公元紀年不詳）年
【English Translation】 English version Chan Master Shi
A native of Yang's family in this county. He shaved his head at a young age. He first visited Monk Fei at Fuyan Monastery. Hearing that Monk Zhang was expounding the Dharma at Caotang Monastery, he returned to Caotang. He attained enlightenment through words and received confirmation, and was appointed to succeed the Dharma seat of Caotang. In his Dharma talk, he said: 'Deshan's staff, Linji's shout, Shigong drawing his bow, Daowu waving his tablet, Xuefeng's ball, Puhua's bell, startled Yangqi's three-legged donkey, knocking down the Three Mountains and Five Peaks. Aha ha, good brother, it's good to spit in your face right now.' In his talk after the retreat, he said: 'Today is the fifteenth day of the first month (year unknown). The practitioners beat the drums and ring the bells, instructing the mountain gate to be wide open, releasing Xuansha's fierce tiger, crouching on the ground with sharp claws and teeth, its aura enough to devour the Buddhas. ' Then, with a majestic shout, he said: 'Cats are born to catch mice.'
Chan Master Banyue Han of Yumen Temple in Zunyi Prefecture
A native of Linshui. He shaved his head at Monk Zhang's place at the age of twenty. Later, he visited Old Man Po at Shuanggui, experiencing a great death, as if suddenly awakened from a dream. He then returned to Zhaojue, receiving confirmation at Yumen. The four assemblies requested him to succeed the Dharma seat. In his Dharma talk, he said: 'A profound Zen opportunity, once expressed, only values a kindred spirit. The ancestral seal is raised high, circulating the true eye. Expounding the true vehicle of non-birth, promoting the inherent Buddha-nature. Erecting Shakyamuni Buddha's red banner, revealing the person of the present moment.' Generally speaking, learning the Way is like climbing a mountain, one must reach the summit; it is like sailing a boat, one must reach the abyss. Reaching the summit, one knows the vastness of the universe; reaching the abyss, one realizes the shallowness of lakes and seas. So-called, to practice Chan, one must truly practice; to attain enlightenment, one must truly attain. If the student's thieving mind does not cease, he will circle outside the gate, and instead blame the Chan path for being ineffective. If one puts down both sleep and food, and puts down the thieving mind, as decisively as spitting on the ground, as resolutely as breaking something, then the root of birth and death from countless kalpas, once illuminated, even the good teachers of the world cannot do anything about it. It is good to receive a blow from Han's staff. Why? 'Without a bone-chilling cold, how can the plum blossom's fragrance fill the air?'
Chan Master Chao Yu
A native of the Li family in Fengling. He left home at a young age. He visited Chan masters everywhere. Finally, he met Monk Zhang at Hecheng, residing in the scribe's quarters. For more than thirty years, he served and recorded the Dharma talks of Zhaojue. In the year of Bingyin (year unknown)
元旦。老人耄齡。命秉拂上堂。一人有慶。八表寧謐。冷暖相參。淡濃吐翠。雍熙振振齊捧日。肄業蒼蒼雨露中。時節既如此。物我悉皆春。不屬陰陽造化。奚假陶鑄功勛。群荒不藉東皇力。爭得從容吐異香。豎拄杖云。既不屬陰陽造化。又不逐新舊逢迎。畢竟如何趨向。喝一喝云。還知么。四海揚眉歌舜日。萬靈低首賀堯天。
青城竹浪生禪師
定遠王氏子。廿歲于有餘師處剃染。上瀘陽云峰體宗和尚座下圓具。參遍諸方。各有機緣。備載本錄。后歸昭覺而嗣法焉。遂入青城。閱週三藏。康熙辛酉。丈和尚命回昭覺繼席。上堂。摩醯正眼。洞徹十虛。嘉陵仙音。遍周沙界。驀拈拄杖打圓相云。者個是摩醯正眼。復卓云。者個是嘉陵仙音。中下之機對境還迷。直饒聞見分明。不無觸途成滯。恁么則橫揩日月。不恁么則豎抹乾坤。恁么中有不恁么。該羅萬象。不恁么中卻恁么。山僧口門窄。不能下注腳。三載畢仍歸青城鳳林開法。元旦上堂。心珠朗曜亙古恒明。性海汪洋纖塵不涉。湛寂凝然本無形狀。動靜二相瞭然不生。光灼灼平怗怗。𠰚。今乃元旦首期。欲作一家燕賞。請三世諸佛及十二類眾生。以金剛輪際為灶。空輪為釜。水輪為量。三草二木作薪。風輪為炊。須彌盧作飯。香水海為羹。地輪為桌。于
【現代漢語翻譯】 現代漢語譯本 元旦（指新年第一天）。老人家年事已高。秉持拂塵走上法堂。一人有喜事，天下太平。冷與暖相互交織，淡與濃都顯現出翠綠的生機。雍熙之氣振奮，大家一同敬奉太陽。莘莘學子在雨露的滋潤下成長。時節既然如此美好，萬物與我皆充滿春意。這不屬於陰陽造化，也不需要藉助陶冶鑄造的功勛。各種花草樹木不依靠東皇（春神）的力量，也能從容地散發出奇異的香味。禪師豎起拄杖說：『既然不屬於陰陽造化，又不追逐新舊的逢迎，那麼究竟該如何趨向呢？』喝一聲說：『還知道嗎？天下百姓揚眉歌頌舜帝的恩德，萬物生靈低頭祝賀堯帝的盛世。』
青城竹浪生禪師
是定遠王氏的兒子。二十歲時在有餘禪師處剃度出家。在瀘陽云峰體宗和尚座下受具足戒。參訪過許多地方，各有不同的機緣，都詳細記載在本錄中。後來回到昭覺寺繼承法統。於是前往青城山，閱讀了全部三藏經典。《康熙辛酉年》（1681年），丈和尚命他回到昭覺寺繼承住持之位。上堂說法：『摩醯首羅天（佛教護法神）的正眼，洞徹十方虛空。嘉陵江的仙音，遍佈整個沙界。』隨即拿起拄杖畫了一個圓相說：『這個是摩醯首羅天的正眼。』又用拄杖敲擊了一下說：『這個是嘉陵江的仙音。』中等和下等根機的人，面對境界仍然迷惑。即使聽聞和見解都很分明，也難免會處處受阻。這樣說來，橫掃日月；不這樣說來，豎抹乾坤。這樣說中有不這樣說，包羅萬象；不這樣說中卻有這樣說，山僧我的口才笨拙，不能多加註解。』三年後，最終回到青城鳳林開創道場。元旦上堂說法：『心珠明亮照耀，亙古不變。自性之海浩瀚無垠，不沾染一絲塵埃。清澈寂靜，本來就沒有形狀。動與靜兩種現象，本來就不產生。光明閃耀，平靜安寧。𠰚。今天乃是元旦的第一天，想要舉辦一次家庭宴會，邀請三世諸佛（過去、現在、未來三世的一切佛）以及十二類眾生（佛教將眾生分為十二類），以金剛輪際（堅固的邊緣）為灶，空輪（虛空）為鍋，水輪（水）為量具，三草二木（各種植物）為柴，風輪（風）為炊具，須彌盧山（佛教中的聖山）為米飯，香水海（充滿香水的大海）為羹湯，地輪（大地）為桌子，在'
【English Translation】 English version New Year's Day. The old man is of advanced age. Holding a whisk, he ascends the hall. One person rejoices, and the whole world is at peace. Cold and warmth intermingle, and pale and deep colors display verdant vitality. The atmosphere of Yongxi (雍熙) is vibrant, and everyone reverently holds up the sun. Diligent students grow in the nurturing rain and dew. Since the season is so beautiful, all things and I are filled with the spirit of spring. This does not belong to the creation of yin and yang, nor does it require the merit of molding and forging. Various flowers and trees do not rely on the power of the Eastern Emperor (god of spring), yet they can still calmly emit extraordinary fragrance. The Zen master raises his staff and says, 'Since it does not belong to the creation of yin and yang, nor does it chase after the flattery of the new and old, then how should one proceed?' He shouts, 'Do you know? The people of the world raise their eyebrows and sing the praises of Emperor Shun's (舜) virtue, and all living beings bow their heads to celebrate Emperor Yao's (堯) golden age.'
Zen Master Zhulang Sheng of Qingcheng
He was the son of the Wang family of Dingyuan. At the age of twenty, he was tonsured at the place of Zen Master Youyu. He received full ordination under the seat of Abbot Yunfeng Tizong of Luyang. He visited many places, each with different opportunities, all of which are recorded in this record. Later, he returned to Zhaojue Temple to inherit the Dharma lineage. Then he went to Qingcheng Mountain and read all the Tripitaka scriptures. In the Xin You year of Kangxi (康熙) (1681 AD), the Abbot ordered him to return to Zhaojue Temple to succeed to the abbotship. Ascending the hall, he said, 'The true eye of Maheśvara (摩醯首羅天, a Buddhist guardian deity) penetrates the ten directions of space. The celestial sound of the Jialing River (嘉陵江) pervades the entire sand realm.' Immediately, he picked up his staff and drew a circle, saying, 'This is the true eye of Maheśvara.' Then he struck the staff and said, 'This is the celestial sound of the Jialing River.' Those of medium and lower capacity are still confused when facing the realm. Even if hearing and understanding are clear, it is inevitable that they will be hindered everywhere. In that case, sweep across the sun and moon; if not, smear the universe vertically. In saying 'yes' there is 'no', encompassing all phenomena; in saying 'no' there is 'yes', this old monk's mouth is clumsy and cannot add more annotations.' After three years, he finally returned to Qingcheng Fenglin to establish a monastery. On New Year's Day, ascending the hall, he said, 'The mind-pearl is bright and shining, eternally constant. The ocean of self-nature is vast and boundless, not stained by a single speck of dust. Clear and still, it originally has no form. The two phenomena of movement and stillness originally do not arise. The light is bright and the peace is tranquil. 𠰚. Today is the first day of the New Year, and I want to hold a family banquet, inviting all the Buddhas of the three times (三世諸佛, all Buddhas of the past, present, and future) and the twelve kinds of beings (十二類眾生, beings are divided into twelve categories in Buddhism), using the Vajra boundary (金剛輪際, the firm edge) as the stove, the space wheel (空輪, space) as the pot, the water wheel (水輪, water) as the measuring tool, the three grasses and two trees (三草二木, various plants) as firewood, the wind wheel (風輪, wind) as the cooking tool, Mount Sumeru (須彌盧山, the sacred mountain in Buddhism) as rice, the fragrant water sea (香水海, the sea full of fragrant water) as soup, and the earth wheel (地輪, the earth) as the table, at'
無陰陽地上鋪設。多不加增。少不加減。無言童子出來。吹無孔笛。彈無絃琴。唱無生曲。奏無生樂。拂云。還見么。擊云。還聞么。諸佛眾生異口同音道。我適曾供養。今復還親覲。癸酉奉丈和尚命。再下嘉禾。刻錦江禪燈並全錄。附楞嚴藏室流通。
月莖字禪師
江陵雷氏子。十六歲父母俱背。遂禮石嚴和尚剃髮。聞昭覺丈和尚禪宗丕振。遂瓢笠躬謁。契機而印可。住綏陽五涯寺。上堂。大道無向背。至理絕言詮。迥出三賢。高超十地。直饒釋迦彌勒到來。不敢承當。文殊普賢。無容擬議。古德道。盡乾坤大地。撮來如粟米粒大。猶未是極則之談。且道。全提正令一句如何。良久云。行到水窮處。坐看云起時。浴佛上堂。身光熾盛。誰敢動著纖毫。妙相圓明。切忌當頭觸犯。即今不肖兒孫。祇得應個時節。用性空真水。有時波瀾浩渺。有時徹底澄清。敢問大眾。浴即是。不浴即是。以拂子作澆水勢云。盡道水能滌塵垢。水垢元來不二門。
雅安東山佛明清禪師
金堂湯氏子。廿歲出塵。遍參諸方。詣昭覺見丈和尚。相依三十餘祀。遂授受。后住東山。臘八上堂。洪蒙未判。世界囫圇。無古無今。無去無來。往復無際。動靜一源。洪蒙既判。通暢十方。玲瓏八面。頭頭顯露。法法全彰。放
【現代漢語翻譯】 現代漢語譯本 無陰陽的地上鋪設著（一切平等）。既不多增加什麼，也不減少什麼。一位不說話的童子走出來，吹著沒有孔的笛子，彈著沒有弦的琴，唱著沒有生滅的歌曲，演奏著沒有生滅的音樂。拂去雲霧，看見了嗎？敲擊雲朵，聽見了嗎？諸佛和眾生異口同聲地說：『我曾經供養過，現在再次親近拜見。』癸酉年（清 乾隆五十八年，1793年）奉丈和尚的命令，再次來到嘉禾，將錦江禪燈全部記錄下來，附在《楞嚴經》藏室中流通。
月莖字禪師
江陵雷氏之子。十六歲時父母都去世了，於是向石嚴和尚剃度出家。聽說昭覺丈和尚的禪宗非常興盛，於是帶著斗笠親自去拜訪，得到契機並被印可。住在綏陽五涯寺。上堂說法：『大道沒有方向和背離，至高的道理無法用語言表達。遠遠超出三賢的境界，高高超越十地的境界。即使釋迦牟尼佛（Śākyamuni）和彌勒佛（Maitreya）到來，也不敢承擔。文殊菩薩（Mañjuśrī）和普賢菩薩（Samantabhadra）也無法比擬。』古德說：『將整個乾坤大地，撮起來像粟米粒那麼大，還不是最極端的說法。』那麼，完全提持正令的一句話該怎麼說呢？（禪師）沉默良久，說：『走到水盡頭的地方，坐下來觀看云升起的時候。』浴佛節上堂說法：『身光熾盛，誰敢觸動一絲一毫？妙相圓明，切忌當頭觸犯。如今不肖的兒孫，只能應個時節，用性空的真水，有時波濤浩渺，有時徹底澄清。』敢問各位，洗浴就是，還是不洗浴就是？（禪師）用拂塵做澆水的姿勢說：『都說水能洗滌塵垢，水垢原來是不二法門。』
雅安東山佛明清禪師
金堂湯氏之子。二十歲出家，遍參各方。到昭覺拜見丈和尚，相互依隨三十多年，於是接受了衣缽。後來住在東山。臘八節上堂說法：『洪蒙未開的時候，世界渾然一體，沒有古代沒有今天，沒有過去沒有未來，往復沒有邊際，動靜本是一個源頭。洪蒙開闢之後，通暢十方，玲瓏八面，處處顯露，一切法都完全彰顯。』放
【English Translation】 English version A platform is laid on the ground without yin or yang (everything is equal). Nothing is added, nothing is subtracted. A speechless child comes out, playing a flute without holes, plucking a stringless zither, singing a song of no birth, and playing music of no birth. Brush away the clouds, do you see it? Strike the clouds, do you hear it? All Buddhas (Buddha) and sentient beings say in unison: 'I have offered before, and now I come to pay homage again.' In the year Guiyou (1793), by the order of Abbot Zhang, I came to Jiahe again to record the Zen Lamp of Jinjiang in full and attach it to the Shurangama Sutra (Śūraṅgama Sūtra) repository for circulation.
Zen Master Yuejingzi
A son of the Lei family of Jiangling. Both parents passed away when he was sixteen, so he was tonsured by Abbot Shiyan. Hearing that Abbot Zhang of Zhaojue was greatly promoting the Zen school, he personally visited with a bamboo hat and alms bowl, attained enlightenment, and was approved. He resided at the Wuya Temple in Suiyang. In his Dharma talk: 'The Great Path has no direction or deviation, and the ultimate truth cannot be expressed in words. It far surpasses the realm of the Three Sages and transcends the Ten Grounds. Even if Śākyamuni Buddha (Śākyamuni) and Maitreya Buddha (Maitreya) were to arrive, they would not dare to assume it. Mañjuśrī Bodhisattva (Mañjuśrī) and Samantabhadra Bodhisattva (Samantabhadra) cannot be compared. An ancient master said: 'Gathering the entire universe into a grain of millet is still not the ultimate statement.' So, how should one express the phrase of fully upholding the correct decree?' (The Zen master) remained silent for a long time and said: 'Walk to the end of the water, sit and watch the clouds rise.' In his Dharma talk on the Bathing the Buddha Festival: 'The light of the body is blazing, who dares to touch a single hair? The wonderful form is perfectly clear, be careful not to offend it head-on. Now, the unworthy descendants can only respond to the season, using the true water of emptiness, sometimes with vast waves, sometimes completely clear.' May I ask everyone, is bathing it, or is it not bathing it? (The Zen master) made a gesture of pouring water with a whisk and said: 'Everyone says that water can wash away dust, but the dust of water is originally a non-dual dharma gate.'
Zen Master Fomingqing of Dongshan, Ya'an
A son of the Tang family of Jintang. He left home at the age of twenty and visited various places. He went to Zhaojue to see Abbot Zhang, and they relied on each other for more than thirty years, so he received the Dharma transmission. Later, he resided in Dongshan. In his Dharma talk on the Laba Festival: 'Before the primordial chaos was divided, the world was a complete whole, without ancient times, without today, without past, without future, going back and forth without limit, movement and stillness are from one source. After the primordial chaos was divided, it was open to all directions, exquisite on all sides, revealing everywhere, and all dharmas are fully manifested.' Release
去收來無可不可。喚作向上宗乘。山僧不敢平地起風波。喚作衲僧巴鼻。亦是好肉剜瘡。且道。畢竟如何行履。良久云。掀翻海岳和天碧。撥轉機輪見太平。元宵上堂。敲鐘擊鼓。火樹生輝。松煙燦爛。覷破娘生面皮。星橋衍慶。識得本地風光。復舉溈山在百丈處。侍立次。丈問誰。溈云某甲。丈云。汝撥爐中。有火否。溈便撥云無火。丈躬起深撥得少火。拈以示之云。汝道無。者個𠰚。溈因此悟入。次日同百丈入山作務。丈云。將得火來么。溈曰將得。丈曰。在甚麼處。溈拈一枝柴。吹兩吹度與丈。丈曰。如蟲御木。師云。敢問大眾。是有火無火。驀拈拂子作吹勢云。我見燈明佛。本光瑞如此。
竹鏡嵩禪師
內江汪氏子。形聲坦率。慧目淵沖。參遍諸方。後印可於昭覺老人。住眉州中巖。誕日上堂。劫年方外幾曾游。殊覺今朝五十秋。拄杖顛拈雖草索。三要三玄一卓收。遂卓拄杖云。努力一番親見得。合水和泥當下周。識得腳跟下面事。百千諸佛是吾儔。諸佛且止。如何是腳跟下事。復卓拄杖喝云。話頭也不識。小參。僧問。和尚今朝毋難且止。如何是未生前事。師云。萬里晴空色。片云不見遮。進云。如何是學人本來面目。師云。雨滴檐前聲索索。巖高疊落影參參。僧禮拜。師云。本來一個金剛體
【現代漢語翻譯】 現代漢語譯本 去收來無可不可。這被稱作向上的宗乘（佛教禪宗用語，指最高的教義）。山僧（和尚自謙的說法）不敢無事生非。這被稱作衲僧（指雲遊四方的僧人）的根本。這也是好事變壞事。那麼，究竟該如何修行呢？（停頓很久）掀翻山河大地和碧藍的天空，轉動法輪就能見到太平景象。元宵節上堂說法，敲鐘擊鼓，火樹銀花，松煙繚繞，看破你娘生你的本來面目，星橋上人們遊玩慶祝，認識到本地的風光。又舉溈山（人名）在百丈（人名）處，侍立在旁。百丈問：『你是誰？』溈山說：『我是某甲（古代人常用的一種自稱方式）。』百丈說：『你撥弄爐子，有火嗎？』溈山就撥弄爐子說沒有火。百丈親自起身，深深地撥弄爐子，得到一點火星，拿給溈山看，說：『你說沒有，這不就是嗎？』溈山因此而領悟。第二天，和百丈一起入山勞作。百丈說：『把火拿來了嗎？』溈山說：『拿來了。』百丈說：『在哪裡？』溈山拿起一根柴，吹了兩下，遞給百丈。百丈說：『如同蟲子蛀木頭。』師父說：『請問各位，是有火還是沒有火？』隨即拿起拂塵，做吹火的姿勢說：『我見到了燈明佛（佛名），本來的光芒就是這樣。』
竹鏡嵩禪師
是內江汪氏的兒子，性格坦率，慧眼深邃。參訪過很多地方的禪師，後來得到昭覺老人（人名）的認可。住在眉州中巖。生日上堂說法：『在劫年之外遊歷了多久？特別感覺到今天是我五十歲的生日。拄杖隨意地拿著，雖然像草繩一樣，三要三玄（佛教用語，指禪宗的精髓）一併收攝。』於是拄著拄杖說：『努力一番親自見到，合水和泥當下就圓滿。認識到腳跟下面的事情，成百上千的諸佛都是我的同伴。』諸佛的事情暫且不說，什麼是腳跟下的事情？又拄著拄杖喝道：『話頭也不認識。』小參時，有僧人問：『和尚今天不說難懂的事情，什麼是未出生前的事情？』禪師說：『萬里晴空，一片雲彩也沒有遮蔽。』僧人又問：『什麼是學人本來的面目？』禪師說：『雨滴落在屋檐前的聲音淅淅瀝瀝，高高的山巖重重疊疊，影子參差不齊。』僧人禮拜。禪師說：『本來就是一個金剛之體。』
【English Translation】 English version To receive or reject is inconsequential. This is called the supreme vehicle of the Upward Sect (a term in Zen Buddhism referring to the highest doctrine). This mountain monk (a humble way for a monk to refer to himself) dares not stir up trouble from nowhere. This is called the fundamental of a traveling monk (referring to monks who travel around). It is also like carving a wound out of good flesh. So, how should one practice after all? (Pauses for a long time) Overturn the mountains and rivers and the blue sky, turn the wheel of Dharma and you will see peace. On the Lantern Festival, ascending the hall to preach, striking the bell and beating the drum, the fire trees shine, the pine smoke is brilliant, see through the face you were born with, people celebrate on the star bridge, recognize the local scenery. Again, it is said that Guishan (name of a person) was standing beside Baizhang (name of a person). Baizhang asked: 'Who are you?' Guishan said: 'I am so-and-so (a common way to refer to oneself in ancient times).' Baizhang said: 'Stir the stove, is there fire?' Guishan stirred the stove and said there was no fire. Baizhang personally got up, stirred the stove deeply, and got a little spark, showed it to Guishan, and said: 'You said there was none, isn't this it?' Guishan thus realized. The next day, he and Baizhang went into the mountains to work. Baizhang said: 'Did you bring the fire?' Guishan said: 'I brought it.' Baizhang said: 'Where is it?' Guishan picked up a piece of firewood, blew on it twice, and handed it to Baizhang. Baizhang said: 'Like a worm eating wood.' The master said: 'May I ask everyone, is there fire or not?' Then he picked up the whisk and made a blowing gesture, saying: 'I saw Dipankara Buddha (name of a Buddha), the original light is like this.'
Zen Master Zhu Jing Song
He was the son of the Wang family of Neijiang, with a frank personality and profound wisdom. He visited many Zen masters, and was later recognized by the old man Zhaojue (name of a person). He lived in Zhongyan, Meizhou. On his birthday, he ascended the hall to preach: 'How long have I traveled outside the kalpa? I especially feel that today is my fiftieth birthday. The staff is held casually, although it is like a straw rope, the three essentials and three mysteries (Buddhist terms, referring to the essence of Zen) are all gathered together.' Then he leaned on his staff and said: 'Work hard to see it for yourself, mixing water and mud will be complete immediately. Knowing the matter under your feet, hundreds of thousands of Buddhas are my companions.' The matter of the Buddhas will not be mentioned for the time being, what is the matter under your feet? He leaned on his staff again and shouted: 'You don't even recognize the topic.' During the small meeting, a monk asked: 'The abbot does not say difficult things today, what is the matter before birth?' The Zen master said: 'Ten thousand miles of clear sky, not a cloud to cover it.' The monk asked again: 'What is the original face of the student?' The Zen master said: 'The sound of rain dripping on the eaves is rustling, the high rocks are stacked, and the shadows are uneven.' The monk bowed. The Zen master said: 'Originally, it is a Vajra body.'
。此處圓成即覺仙。今日中巖重指示。當天日月等齊年。
不二貴禪師
鳳翔高氏子。廿歲落髮。參遍諸方。入蜀見丈和尚于昭覺。因汲水睹影。㘞一聲。原來在者里。而嗣法焉。后至燕京嚴凈寺。除夕上堂。飄蓬落落近天樞。殊意今宵又值除。衲子傢俬分外別。霜風凜凜扇皇都。神機弗假祛儺子。赤幟高懸法令初。不舊不新無事漢。惟憑拄杖作桃符。以杖作插牌勢云。急急如律令。下座。
松齋中禪師
宜賓朱氏子。諱肄樟。少儒業。丁酉孝廉。三赴燕京未捷。乃自嘆云。功名虛幻。即趨昭覺削染。冬夏一衲。兀然自適。深究玄奧。凡與老人問答機緣。亦箭鋒相觸。當仁不讓。一日問。大地眾生悉皆正覺。因甚有迷有悟。覺云。一等絕安排。覿面猶不薦。中雲。聖凡情盡事作么生。覺袖手。汝實到恁么田地也未。師于言下豁然。遂印可焉。
玉泉其白富禪師
眉州龔氏子。幼年剃染。參詢事訖。詣昭覺老人鉗錘下打徹。始紹續焉。上堂。覿面揮開不二門。聖凡情盡絕疏親。勾章棘句惹風雨。塞壑填溝爛葛藤。只如高揖釋迦不拜彌勒。是甚麼人。良久云。九旬禁足今朝始。剝取蟠桃不老仁。
玉螺山希聲徹詠禪師
貴州安順府安平縣宦族陳氏子。幼習儒業。穎悟過
【現代漢語翻譯】 現代漢語譯本： 此處圓滿成就的就是覺悟的仙人。今天在中巖再次明確指示，（覺悟的境界）就像天上的太陽和月亮一樣長久。（「圓成」指圓滿成就，「覺仙」指覺悟的仙人，「中巖」指地點，此處指代寺廟或修行場所）
不二貴禪師
（不二貴禪師是）鳳翔高氏的兒子，二十歲時出家。參訪過很多地方的禪師，在四川昭覺寺拜見丈和尚，因為打水時看到自己的影子，『啪』的一聲（頓悟），原來（真理）就在這裡。於是繼承了他的衣缽。後來到了燕京的嚴凈寺，在除夕上堂說法。（「鳳翔」指地名，「昭覺」指昭覺寺，「丈和尚」指禪師的尊稱，「燕京」指北京，「嚴凈寺」指寺廟名） （禪師說：）像蓬草一樣漂泊不定，靠近北極星。特別是在今天這個除夕之夜。我們出家人的家當格外不同，寒冷的霜風凜冽地吹拂著皇都。（「天樞」指北極星，「衲子」指僧人，「皇都」指京都） 神機妙算也不需要驅除邪祟的儺舞，高高懸掛的紅色旗幟象徵著法令的開始。不新不舊，無所事事的閑人，只能憑藉手中的拄杖來當作桃符。（「神機」指神機妙算，「儺子」指儺舞者，「桃符」指桃木板，古代用以驅邪） （禪師）用拄杖作出插牌的姿勢，說：『急急如律令！』然後下座。
松齋中禪師
（松齋中禪師是）宜賓朱氏的兒子，名叫肄樟。年輕時學習儒家經典，在丁酉年考中孝廉。三次前往燕京參加科舉考試都沒有成功，於是感嘆道：『功名都是虛幻的。』就前往昭覺寺剃度出家。冬夏都只穿一件僧衣，悠然自得。深入研究佛法的玄妙之處。凡是與丈和尚問答的機緣，都像箭鋒相觸一樣，毫不退讓。有一天，（禪師）問道：『大地眾生都具有正覺的本性，為什麼會有迷惑和覺悟的區分呢？』丈和尚回答說：『（覺悟的境界）是絕對的，無法安排的，即使面對面也無法認識。』（松齋中禪師）又問：『聖人和凡人的情感都消失了，事情會怎麼樣呢？』丈和尚袖手不語，說：『你真的到達那種境界了嗎？』禪師在言語之下豁然開悟，於是丈和尚印可了他的證悟。（「宜賓」指地名，「朱氏」指姓氏，「肄樟」指名字，「丁酉」指年份，「孝廉」指科舉名目，「燕京」指北京，「昭覺」指昭覺寺）
玉泉其白富禪師
（玉泉其白富禪師是）眉州龔氏的兒子，從小就剃度出家。參訪請教完畢后，到昭覺老人的鉗錘下徹底打磨，才開始繼承衣缽。上堂說法。（「眉州」指地名，「龔氏」指姓氏，「昭覺老人」指昭覺寺的禪師） （禪師說：）當面打開不二法門，聖人和凡人的情感都消失了，沒有了疏遠和親近的分別。那些咬文嚼字、充滿陷阱的語句，就像風雨一樣惹人煩惱，那些堵塞山谷、填滿溝壑的陳腐葛藤。（「不二法門」指佛教用語，指超越對立的真理） 就像高傲地向釋迦牟尼佛作揖，卻不拜彌勒佛，這是什麼人呢？（禪師）停頓了很久，說：『九旬禁足（修行）從今天開始，剝取蟠桃，獲得不老的真性。』（「釋迦」指釋迦摩尼佛，「彌勒」指彌勒佛）
玉螺山希聲徹詠禪師
（玉螺山希聲徹詠禪師是）貴州安順府安平縣的官宦家族陳氏的兒子，從小學習儒家經典，非常聰慧。（「貴州」指地名，「安順府」指地名，「安平縣」指地名，「陳氏」指姓氏）
【English Translation】 English version: Here, the perfect accomplishment is the enlightened immortal. Today, Zhongyan (location, referring to a temple or place of practice) clearly indicates again that (the state of enlightenment) is as lasting as the sun and moon in the sky. ('圓成' (Yuánchéng) means perfect accomplishment, '覺仙' (Jué xiān) refers to an enlightened immortal, '中巖' (Zhōng yán) refers to a location, here referring to a temple or place of practice)
Chan Master Bu Er Gui
(Chan Master Bu Er Gui was) the son of the Gao family of Fengxiang (Fengxiang, place name), who became a monk at the age of twenty. He visited Chan masters in many places and met Abbot Zhang at Zhaojue Temple (Zhaojue Temple). When he was drawing water, he saw his reflection and with a 'slap' (sudden realization), realized that (the truth) was right here. So he inherited his Dharma. Later, he went to Yanjing's (Beijing) Yanjing Temple (Yanjing Temple, temple name), and gave a Dharma talk on New Year's Eve. ('鳳翔' (Fèngxiáng) refers to a place name, '昭覺' (Zhāojué) refers to Zhaojue Temple, '丈和尚' (Zhàng héshàng) is an honorific title for a Chan master, '燕京' (Yānjīng) refers to Beijing) (The Chan master said:) Like a tumbleweed drifting aimlessly, close to the North Star. Especially on this New Year's Eve. Our monastic belongings are particularly different, the cold frost wind fiercely blows through the imperial capital. ('天樞' (Tiānshū) refers to the North Star, '衲子' (Nàzi) refers to monks, '皇都' (Huángdū) refers to the imperial capital) Divine calculations do not require the Nuo dance to exorcise evil spirits, and the red flag hanging high symbolizes the beginning of the law. Neither new nor old, an idle person with nothing to do can only use the staff in his hand as a Taofu (Taofu, peach wood board, used in ancient times to ward off evil). (The Chan master) made a gesture of inserting a sign with his staff, saying: 'Hurry, hurry, according to the law!' Then he stepped down from the seat.
Chan Master Song Zhai Zhong
(Chan Master Song Zhai Zhong was) the son of the Zhu family of Yibin (Yibin, place name), named Yizhang (Yizhang, name). He studied Confucian classics in his youth and passed the Xiaolian examination in the Dingyou year (Dingyou, year). He went to Yanjing (Beijing) three times to take the imperial examination but failed, so he sighed: 'Fame and fortune are illusory.' He went to Zhaojue Temple (Zhaojue Temple) to be tonsured and become a monk. He wore only one robe in winter and summer, and was leisurely and content. He deeply studied the mysteries of Buddhism. Whenever he had the opportunity to ask Abbot Zhang questions, it was like the clash of arrowheads, without giving way. One day, (the Chan master) asked: 'All sentient beings on earth have the nature of perfect enlightenment, why are there distinctions between delusion and enlightenment?' Abbot Zhang replied: '(The state of enlightenment) is absolute and cannot be arranged, even face to face, it cannot be recognized.' (Chan Master Song Zhai Zhong) asked again: 'When the emotions of saints and ordinary people disappear, what will happen?' Abbot Zhang folded his sleeves and said nothing, saying: 'Have you really reached that state?' The Chan master suddenly became enlightened under the words, so Abbot Zhang approved his enlightenment. ('宜賓' (Yíbīn) refers to a place name, '朱氏' (Zhūshì) refers to a surname, '肄樟' (Yìzhāng) refers to a name, '丁酉' (Dīngyǒu) refers to a year, '孝廉' (Xiàolián) refers to a subject in the imperial examination)
Chan Master Yuquan Qi Bai Fu
(Chan Master Yuquan Qi Bai Fu was) the son of the Gong family of Meizhou (Meizhou, place name), who was tonsured and became a monk at a young age. After consulting and inquiring, he went to the hammer of Abbot Zhang of Zhaojue (Zhaojue Temple) to be thoroughly polished before he began to inherit the Dharma. He gave a Dharma talk. ('眉州' (Méizhōu) refers to a place name, '龔氏' (Gōngshì) refers to a surname) (The Chan master said:) Open the non-dual Dharma gate face to face, the emotions of saints and ordinary people disappear, and there is no distinction between estrangement and intimacy. Those literal and trap-filled sentences are as annoying as wind and rain, those rotten kudzu vines that block valleys and fill ditches. ('不二法門' (Bù èr fǎmén) refers to a Buddhist term, referring to the truth that transcends duality) Just like bowing arrogantly to Sakyamuni Buddha (Sakyamuni Buddha) but not bowing to Maitreya Buddha (Maitreya Buddha), what kind of person is this? (The Chan master) paused for a long time and said: 'The ninety-day retreat (practice) begins today, peel off the peaches and obtain the immortal true nature.'
Chan Master Xisheng Cheyong of Yuluo Mountain
(Chan Master Xisheng Cheyong of Yuluo Mountain was) the son of the Chen family of Anping County (Anping County, place name) in Anshun Prefecture (Anshun Prefecture, place name), Guizhou (Guizhou, place name), a family of officials, who studied Confucian classics from a young age and was very intelligent. ('陳氏' (Chénshì) refers to a surname)
人。家供達磨一尊。師贊云。碧眼螺髭。古怪蹺蹊。無凡無聖。若愚若癡。梁王殿上。話不投機。掉身兀坐。作賊膽虛。家業蕩盡。沒點渣滓。訝。剛剛拋下一雙履。東一隻又西一隻。師求出家。父母不許。筑庵宅畔。斷葷酒。懶俗務。遇佛眼和尚。參萬法歸一話頭。疑情頓發。隨父宦遊遵義。詣桃源洞。謁丈雪和尚。機語相投。丈異之云。此子是個惡辣獅兒。參敏樹和尚。敏欲開口。師上前。掩敏口。師掩耳而出。敏曰。真利器也。雙親見背。師棄家入山。乃云。從上諸祖各具手眼。或鈴或鐸。或棒或拂。師將木五寸許。為圓頭尖腳。名曰得樂。作得樂歌。日行鞭唱。打得樂。打得樂。你也有一個。我也有一個。一個有一個。個個不加鞭。忙裡都錯過。仔細思量來。放下且快活。朝也得樂。暮也得樂。詘我顛狂我也得樂。笑我癡頑我也得樂。熱鬧場中我也得樂。冷淡林間我也得樂。一鞭打得團團轉。大地山河活潑潑。我也不會修善。不會造惡。不較長短。不分厚薄。耍便耍。說便說。且道說個甚麼。一切有為總是空。不如放下打得樂。有僧來。師揚鞭曰。打打。如此數年。人莫能解。攜杖雲遊。遍歷名山大川。見知識甚多。蒐括玄奧。窮究宗旨。不甘人下。及入蜀上昭覺。重晤丈雪和尚。丈云。別來久矣。日用事作
【現代漢語翻譯】 現代漢語譯本 有人在家中供奉著一尊達磨（Bodhidharma，禪宗始祖）像。師父讚頌道：『碧眼虬髯，古怪離奇，無凡無聖，若愚若癡。當年在梁武帝（南朝梁，502年-549年）的殿上，話不投機，便轉身兀自端坐，像個做賊心虛的人。家產蕩盡，不留一點殘渣。』令人驚訝的是，他剛剛拋下一雙鞋子，一隻在東，一隻在西。 師父請求出家，父母不允許，便在庵堂附近建房居住，斷絕葷腥和酒，懶於世俗事務。後來遇到佛眼和尚，參『萬法歸一』的話頭，疑情頓發。之後跟隨父親到遵義做官，前往桃源洞拜見丈雪和尚，兩人機鋒相投。丈雪和尚驚異地說：『這孩子是個厲害的獅子。』又去參訪敏樹和尚，敏樹和尚剛要開口，師父上前摀住他的嘴，然後捂著耳朵走了出去。敏樹和尚說：『真是鋒利的器具啊。』 雙親去世后，師父拋棄家產入山修行，於是說：『從前的各位祖師各有手段，或用鈴，或用鐸，或用棒，或用拂。』師父用木頭做了個五寸左右的圓頭尖腳的木槌，名叫『得樂』，並創作了《得樂歌》，每天一邊走一邊鞭打木槌並唱道：『打得樂，打得樂，你也有一個，我也有一個，一個有一個，個個不加鞭，忙裡都錯過，仔細思量來，放下且快活。朝也得樂，暮也得樂，說我顛狂我也得樂，笑我癡頑我也得樂，熱鬧場中我也得樂，冷淡林間我也得樂。一鞭打得團團轉，大地山河活潑潑。我也不會修善，不會造惡，不較長短，不分厚薄，耍便耍，說便說，且道說個什麼？一切有為總是空，不如放下打得樂。』 有僧人來訪，師父揚起鞭子說：『打打。』這樣過了幾年，人們都不理解。師父拄著枴杖雲遊四方，走遍名山大川，拜見了許多知識淵博的人，蒐羅玄妙的道理，窮究佛法的宗旨，不甘心居於人下。後來到了四川昭覺寺，再次見到丈雪和尚。丈雪和尚說：『分別以來很久了，日常所作所為如何？』
【English Translation】 English version A person at home was offering respects to a statue of Bodhidharma (達磨, the first patriarch of Zen Buddhism). The master praised, 'Blue-eyed and curly-bearded, strange and eccentric, neither ordinary nor saintly, seemingly foolish yet wise. In the Liang King's (梁王, referring to Emperor Wu of Liang Dynasty, 502-549 AD) palace, his words didn't resonate, so he turned and sat in silence, like a thief with a guilty conscience. His family fortune was exhausted, leaving not a trace.' Surprisingly, he had just thrown down a pair of shoes, one to the east and one to the west. The master requested to become a monk, but his parents refused. So, he built a hermitage near his home, abstained from meat and wine, and avoided worldly affairs. Later, he encountered the monk Foyan (佛眼和尚) and contemplated the topic of 'all things return to one,' which triggered a sudden surge of doubt. Afterwards, he followed his father to Zunyi (遵義) as an official and visited the Taoyuan Cave (桃源洞) to meet the monk Zhangxue (丈雪和尚), with whom he had a meeting of minds. Zhangxue exclaimed in surprise, 'This child is a fierce lion.' He also visited the monk Minshu (敏樹和尚). As Minshu was about to speak, the master stepped forward, covered his mouth, and then covered his ears and walked away. Minshu said, 'Truly a sharp instrument.' After his parents passed away, the master abandoned his home and entered the mountains to practice, saying, 'The previous patriarchs each had their own methods, some used bells, some used clappers, some used sticks, and some used whisks.' The master made a wooden mallet about five inches long with a round head and a pointed foot, named 'Deluo (得樂, Obtaining Joy),' and composed the 'Deluo Song,' which he sang while walking and whipping the mallet every day: 'Beat Deluo, beat Deluo, you have one too, I have one too, one has one, everyone doesn't need a whip, everyone misses it in the busyness, think carefully, put it down and be happy. Joy in the morning, joy in the evening, call me crazy, I'm still joyful, laugh at me for being foolish, I'm still joyful, joyful in the bustling place, joyful in the quiet forest. One whip makes it spin around, the earth and mountains are lively. I don't know how to cultivate goodness, I don't know how to create evil, I don't compare lengths, I don't distinguish thickness, play as you like, say as you like, but what is there to say? All conditioned things are empty, better to put it down and beat Deluo.' When monks came to visit, the master raised his whip and said, 'Beat, beat.' This went on for several years, and people didn't understand. The master traveled around with a staff, visiting famous mountains and rivers, meeting many knowledgeable people, collecting profound principles, and exhaustively studying the tenets of Buddhism, unwilling to be inferior to others. Later, he arrived at Zhaojue Temple (昭覺寺) in Sichuan (四川) and met the monk Zhangxue again. Zhangxue said, 'It's been a long time since we parted, how have you been doing daily?'
么生。師云。打得樂。丈云。將得樂來。師豎拳。丈云。除卻者個。師作揚鞭勢。丈連呼得樂得樂。師大徹。遂付法焉。
鹿門徹巖彭居士
江寧人。守益州。拯機之暇。攝念諸緣。嘗通旨趣。數訪求哲匠宗師。聞昭覺門庭孤峻。遂入山瞻禮。諮詢法要。松下符契。一日又上昭覺問。韓愈參大顛。猶是第二見。如何是第一見。覺云。上上根機不假錐。士云。既是機絲一班。因甚趁出首座。覺云。山僧不解打葛藤。士云。諦實之言請師驗的。覺云。正是你放身命處。士乃釋疑。覺授觀音帽一頂。偈曰。覺音帽子。大如倚蓋。覆幬坤維。沖遍三界。千古法脈如是傳。人天眾前任弄賣。
節度使坤育張居士
諱德地北直京兆人。撫蜀有年。維希向道。教典彌篤。嘗閱金剛經。至凡所有相皆是虛妄。心境豁然。時丈和尚開法漢南。向道風。恨不得見。康熙壬寅間。丈和尚䇿杖還蜀。寓錫錦官之太平。士首謁問道。始滿素心。即請辟昭覺。闡揚宗旨。一日輿蓋入山。問得得入山求指示。請師不吝道將來。覺云。且喜中丞重舉似。己躬下事薦還難。士云。從尚尊宿。有居士分燈否。覺云。阿誰無分。士云。如弟子可有分么。覺驀拈拂子示云。會么。士作奪勢。覺云。分明記取。
尚書幻庵胡居士
【現代漢語翻譯】 現代漢語譯本 『么生』（什麼是）。 師（昭覺和尚）云：『打得樂』（打得好）。 丈（張居士）云：『將得樂來』（拿得樂來）。 師豎拳（昭覺和尚豎起拳頭）。 丈云：『除卻者個』（除了這個）。 師作揚鞭勢（昭覺和尚做出揚鞭的姿勢）。 丈連呼『得樂得樂』（張居士連聲呼喊『得樂得樂』）。 師大徹（昭覺和尚徹底領悟）。遂付法焉（於是將佛法傳授給他）。
鹿門徹巖彭居士
江寧人（江蘇江寧人）。守益州（擔任益州太守）。拯機之暇（在救助百姓的空閑時間）。攝念諸緣（收攝心念，關注各種因緣）。嘗通旨趣（曾經通達佛法的旨趣）。數訪求哲匠宗師（多次拜訪有智慧的工匠和宗師）。聞昭覺門庭孤峻（聽說昭覺寺的門風高峻）。遂入山瞻禮（於是入山瞻仰禮拜）。諮詢法要（諮詢佛法的要義）。松下符契（在松樹下心意相符）。一日又上昭覺問（有一天又到昭覺寺請教）。韓愈參大顛（韓愈參拜大顛禪師），猶是第二見（仍然是第二層見解）。如何是第一見（什麼是第一層見解）？ 覺云：『上上根機不假錐』（對於上上根器的人來說，不需要錐子）。 士云：『既是機絲一班』（既然機和絲是同一類東西）。因甚趁出首座（為什麼趕走首座）？ 覺云：『山僧不解打葛藤』（老衲不善於糾纏不清的辯論）。 士云：『諦實之言請師驗的』（請您驗證我這句真實的話）。 覺云：『正是你放身命處』（這正是你放下身心性命的地方）。 士乃釋疑（彭居士於是消除了疑惑）。 覺授觀音帽一頂（昭覺和尚授予他一頂觀音帽）。 偈曰（並說偈語道）： 『覺音帽子，大如倚蓋，覆幬坤維，沖遍三界。千古法脈如是傳，人天眾前任弄賣。』
節度使坤育張居士
諱德地（名諱德地），北直京兆人（北直隸京兆人）。撫蜀有年（治理四川多年）。維希向道（一心向往佛道）。教典彌篤（對佛教經典非常篤信）。嘗閱金剛經（曾經閱讀《金剛經》）。至凡所有相皆是虛妄（讀到『凡所有相，皆是虛妄』）。心境豁然（內心豁然開朗）。時丈和尚開法漢南（當時丈和尚在漢南弘揚佛法）。向道風（仰慕他的道風）。恨不得見（遺憾未能得見）。康熙壬寅間（康熙六十一年，1722年）。丈和尚䇿杖還蜀（丈和尚拄著枴杖回到四川）。寓錫錦官之太平（住在成都的太平寺）。士首謁問道（張居士首先拜訪並請教佛法）。始滿素心（才滿足了平素的心願）。即請辟昭覺（就邀請丈和尚開闢昭覺寺）。闡揚宗旨（闡揚佛法宗旨）。一日輿蓋入山（有一天，張居士乘著轎子入山）。問得得入山求指示（問道：好不容易入山來請求指示）。請師不吝道將來（請您不要吝嗇，把佛法講給我聽）。 覺云：『且喜中丞重舉似』（可喜的是中丞您再次提起此事）。己躬下事薦還難（自身的事情，推薦起來還是很難）。 士云：『從尚尊宿，有居士分燈否』（跟隨您這樣的高僧，有居士可以分得佛法之燈嗎）？ 覺云：『阿誰無分』（誰沒有份呢）？ 士云：『如弟子可有分么』（像我這樣的弟子可以有份嗎）？ 覺驀拈拂子示云（昭覺和尚突然拿起拂塵示意）。會么（明白嗎）？ 士作奪勢（張居士做出搶奪的姿勢）。 覺云：『分明記取』（要清楚地記住）。
尚書幻庵胡居士
【English Translation】 English version 『What is it?』 The Master (Zhao Jue Monk) said: 『Hit it right!』 Zhang Layman said: 『Bring the joy here.』 The Master raised his fist. Zhang Layman said: 『Except for this.』 The Master made a gesture of whipping. Zhang Layman repeatedly shouted 『Get joy, get joy!』 The Master had a great enlightenment. Then he passed on the Dharma.
Layman Peng of Cheyan, Lument
He was from Jiangning (Jiangsu Province). He served as the governor of Yizhou. In his spare time from helping the people, he focused on various conditions. He had once understood the essence of Buddhism. He visited many wise craftsmen and masters. Hearing that Zhao Jue Temple had a solitary and stern reputation, he went into the mountains to pay homage, seeking the essentials of the Dharma. They were in accord under the pine trees. One day, he went to Zhao Jue again and asked: 『Han Yu's visit to the Great Monk Dian is still a second-level understanding. What is the first-level understanding?』 The Master said: 『For those with the highest capacity, no awl is needed.』 The Layman said: 『Since the machine and silk are of the same kind, why drive out the chief seat?』 The Master said: 『This monk does not know how to entangle in vines.』 The Layman said: 『Please verify my truthful words.』 The Master said: 『This is exactly where you let go of your body and life.』 The Layman then dispelled his doubts. The Master gave him a Guanyin hat. The verse says: 『The hat of Zhao Jue, as big as a leaning cover, covers the universe, pervades the three realms. The Dharma lineage of thousands of years is passed down like this, let it be played and sold before the crowd of humans and gods.』
Zhang Layman, the Military Commissioner Kunyu
Named De Di, he was from Jingzhao, Beizhili (Hebei Province). He governed Sichuan for many years, sincerely aspiring to the Dao. He was very devoted to the Buddhist scriptures. He once read the Diamond Sutra and, upon reaching 『All forms are illusory,』 his mind became clear. At that time, the Monk Zhang was spreading the Dharma in Southern Hubei. Admiring his Daoist style, he regretted not being able to see him. During the Renyin year of the Kangxi era (1722 AD), the Monk Zhang returned to Sichuan with his staff, residing in Taiping Temple in Chengdu. Zhang Layman first visited and asked about the Dharma, finally fulfilling his long-cherished wish. He then invited the Monk Zhang to open up Zhao Jue Temple and expound the principles of Buddhism. One day, he entered the mountain in a sedan chair and asked: 『Having finally entered the mountain to seek guidance, please do not hesitate to tell me the Dharma.』 The Master said: 『I am glad that you, the Governor, have brought it up again. It is still difficult to recommend one's own affairs.』 The Layman said: 『Following a venerable monk like you, can a layman share the light of the Dharma?』 The Master said: 『Who does not have a share?』 The Layman said: 『Can a disciple like me have a share?』 The Master suddenly picked up the whisk and showed it, saying: 『Do you understand?』 The Layman made a gesture of snatching. The Master said: 『Remember it clearly.』
Layman Hu of Huan'an, the Minister
越之塗山人。曾為蜀臬。一日隨制臺眾官。至昭覺設果桌。士云。請和尚下一語。方敢喫茶。覺云。今日天涼。勿勞重下注腳。士云。再轉一語。覺放下箸子。一日撫琴。覺云。居士只操得有弦者。將無弦底請一曲。士云。請無弦調。覺鳴指。士云。猶屬有。覺云。疑則別參。因見千佛名經。問名在者里。不知法身居何國土。覺喚胡公。士應諾。覺云會么。士禮拜了。歸位而立。覺舉三聖再犯不容公案驗之。士即頌云。殺盡猢猻不用尋。千層鐵壁枉勞心。招災惹禍猶渠力。何必寮房問那僧。覺復舉祖師心印公案再徴之。士連作二頌。春到梅花香自發。江城鐵笛吹殘臘。雪裡尋梅梅不知。春光何處堪圖畫。又大地光明藏。風帆笑殺人。本師無一語。撒手過江城。遂鍼芥相投。覺記莂焉。兔角杖挑香水海。龜毛繩縛蛾眉山。吾年老大難收拾。且喜君來接一肩。明日奉旨。特升刑部尚書。
海岸趙居士
諱良璧。為蜀臬入境。聞丈和尚道風孤峻。思一瞻禮。及蒞任時。丈避暑霧中山。士遣使。囊僧帽緞衣請。啟敘竭衷畢。末云。盔一頂甲一身。請速歸來收殘兵。丈閱書便歸院。遂延齋。丈至一見。以拄杖作挜槍勢。士作怕勢。丈云。降將不斬。士云。久向和尚有此機。今日親見。丈云。也不得放過。士躍
【現代漢語翻譯】 現代漢語譯本： 越地塗山人（今浙江紹興一帶）。曾任四川的臬司（掌管刑獄的官員）。一天，跟隨制臺（總督）和眾官員到昭覺寺擺設供果的桌子。一位士人說：『請和尚說一句，我才敢喫茶。』昭覺禪師說：『今天天氣涼，不要多費口舌。』士人說：『再轉個彎說一句。』昭覺禪師放下筷子。一天，昭覺禪師撫琴，士人說：『居士只會彈奏有弦的琴，請彈一曲無絃琴。』士人說：『請奏無弦調。』昭覺禪師用手指彈了一下。士人說：『仍然是有弦。』昭覺禪師說：『有疑問就去別處參悟。』因為看到《千佛名經》，問：『名號在這裡，不知法身居住在哪個國土？』昭覺禪師叫了一聲『胡公』。士人應諾。昭覺禪師說：『會了嗎？』士人禮拜后，回到自己的位置站立。昭覺禪師舉出三聖再犯不容的公案來驗證他。士人隨即作偈說：『殺盡猢猻不用尋，千層鐵壁枉勞心。招災惹禍猶渠力，何必寮房問那僧。』昭覺禪師又舉出祖師心印的公案再次徵詢他。士人連續作了兩首偈：『春到梅花香自發，江城鐵笛吹殘臘。雪裡尋梅梅不知，春光何處堪圖畫。』又說：『大地光明藏，風帆笑殺人。本師無一語，撒手過江城。』於是兩人意氣相投。昭覺禪師給予印可。『兔角杖挑香水海，龜毛繩縛蛾眉山。吾年老大難收拾，且喜君來接一肩。』第二天，士人奉旨，特升爲刑部尚書。
海岸趙居士
名良璧。任四川臬司入境。聽說丈和尚的道風孤高峻峭，想去拜見。等到上任時，丈和尚在霧中山避暑。士人派使者，用囊裝著僧帽和緞衣送去，信中竭盡誠意。最後說：『盔一頂甲一身，請速歸來收殘兵。』丈和尚看完信就回到寺院。於是士人延請丈和尚來齋飯。丈和尚到了一見面，用拄杖作出挜槍的姿勢。士人作出害怕的姿勢。丈和尚說：『投降的將領不斬殺。』士人說：『早就聽說和尚有這個機鋒，今天親眼見到了。』丈和尚說：『也不能放過。』士人跳躍。
【English Translation】 English version: Tu Shan person from Yue (present-day Shaoxing area, Zhejiang). Once served as the judicial commissioner of Sichuan. One day, he accompanied the governor-general and other officials to Zhaojue Temple to set up tables for offering fruits. A scholar said, 'Please, Master, say a word before I dare to drink tea.' Zen Master Zhaojue said, 'Today the weather is cool, no need for further explanations.' The scholar said, 'Say another word with a twist.' Zen Master Zhaojue put down his chopsticks. One day, Zen Master Zhaojue was playing the qin, and the scholar said, 'Layman, you only know how to play the qin with strings. Please play a tune on the stringless qin.' The scholar said, 'Please play the stringless tune.' Zen Master Zhaojue plucked his finger. The scholar said, 'It still has strings.' Zen Master Zhaojue said, 'If you have doubts, go elsewhere to inquire.' Because he saw the Thousand Buddhas Name Sutra, he asked, 'The names are here, but I don't know which country the Dharmakaya (法身) resides in?' Zen Master Zhaojue called out 'Hu Gong'. The scholar responded. Zen Master Zhaojue said, 'Do you understand?' The scholar bowed and returned to his position to stand. Zen Master Zhaojue brought up the case of Sansheng's (三聖) 'no tolerance for repeated offenses' to test him. The scholar immediately composed a verse, saying, 'Killing all the monkeys is no use in searching, a thousand layers of iron walls are a waste of effort. Bringing disaster and trouble is still their power, why bother asking that monk in the hut?' Zen Master Zhaojue again brought up the case of the Patriarch's Mind Seal to inquire again. The scholar composed two verses in succession: 'When spring arrives, the plum blossoms emit fragrance naturally, the iron flute in the river city blows away the remaining winter. Searching for plum blossoms in the snow, the plum blossoms do not know, where can the spring scenery be painted?' And said: 'The great earth is a treasury of light, the sails laugh to death. The original teacher has not a word, letting go and crossing the river city.' Thereupon, the two were in harmony. Zen Master Zhaojue gave his approval. 'A staff of rabbit horn carries the fragrant water sea, a rope of tortoise hair binds Mount Emei (蛾眉山). I am old and difficult to manage, but I am glad you have come to take over a shoulder.' The next day, the scholar received an imperial decree and was specially promoted to Minister of the Ministry of Justice.
Layman Zhao of the Coast
Whose name was Liangbi. When he entered Sichuan as the judicial commissioner, he heard that Zen Master Zhang's (丈和尚) style of practice was solitary and lofty, and he wanted to pay his respects. When he took office, Zen Master Zhang was taking refuge from the heat in Mount Wu. The scholar sent a messenger with a bag containing a monk's hat and satin clothes, and the letter was full of sincerity. At the end, he said, 'A helmet and a suit of armor, please return quickly to gather the remaining soldiers.' Zen Master Zhang read the letter and returned to the monastery. Thereupon, the scholar invited Zen Master Zhang for a meal. When Zen Master Zhang arrived, he made a gesture of wielding a spear with his staff. The scholar made a gesture of fear. Zen Master Zhang said, 'A surrendered general will not be killed.' The scholar said, 'I have long heard that the Master has this wit, and I have seen it with my own eyes today.' Zen Master Zhang said, 'You cannot be let off either.' The scholar jumped.
然設禮。公事之餘。常叩禪關。癸酉長至日。詣昭覺。于丈和尚言下翻身。而印可焉。偈曰。九萬里鵬才展翼。百千諸佛醉禪藻。大開海岸金剛臺。留鎮娑婆第一島。
超斯
字南翥。道號鷓鴣庵頭陀。系出濟陽。先世本濠梁人丁氏子。因大父宦遊。遂家于燕市之石橋。生而有文在其手曰開。腦後枕骨凸起。如仰月。襁褓時或悲啼。乳嫗指示所供瞿曇像輒止。迨五歲時。與群兒戲。即跏趺合掌。口喃喃作佛號。令群兒羅拜於前。後有黃冠過門。見之驚訝曰。子從嵩山來。乃住此耶。弱冠為諸生。攻舉子業。澹泊寡交。不諧于俗。暇則博綜內典。究竟第一義諦。及長登仕籍。益研窮性相之宗。不問家人生產。所至嘗咨叩知識。傾誠請益。居恒惟灑掃一室。蒲團布衲面壁危坐。脅不貼席。無間寒暑。渾若一老禪和也。先是參趙州庭前柏樹子話頭。歷七晝夜。寢食俱廢。茫無所得。恨不欲死。一日經行池畔。憑闌小立。忽游魚撥剌一聲。覺平昔礙膺之物。泮然冰釋。作偈曰。池水𥻘𥻘徹底清。憑闌獨立見魚行。忽聞撥剌衝波面。使我無心吃一驚。平巖定公。見之笑曰。且喜子大事從此了徹矣。后至益州。謁昭覺丈雪醉和尚。丈問曰。從那邊來。陀曰京師。丈曰。蜀道難於上青天。如何到此。陀曰。慣識路傍驢腳
【現代漢語翻譯】 現代漢語譯本： 然後他設立禮儀，公務之餘，經常去禪寺參禪。癸酉年（1633年）冬至日，前往昭覺寺，在丈和尚的開示下徹底覺悟，得到了印可。他作偈說：『九萬里的鵬鳥才華得以舒展翅膀，成百上千的諸佛都沉醉於禪的意境。大大開啟海岸邊的金剛臺，留下來鎮守娑婆世界的第一島。』
超斯（Chao Si） 字南翥，道號鷓鴣庵頭陀。原籍濟陽，先祖本是濠梁人丁氏的後代。因為祖父做官遊歷，於是安家在燕京（今北京）的石橋。他出生時手上有『開』字的紋路，腦後的枕骨凸起，像仰望的月亮。還在襁褓中時，有時會悲傷啼哭，乳母指著所供奉的瞿曇（Gautama，釋迦牟尼佛）像，他就停止哭泣。到五歲時，與一群孩子玩耍，就結跏趺坐，合掌，口中喃喃唸佛號，讓孩子們羅列跪拜在他面前。後來有道士經過他家門，看到他驚訝地說：『你從嵩山來，卻住在這裡嗎？』成年後成為諸生，學習科舉的學業，淡泊名利，很少與人交往，不合於世俗。空閑時就廣泛研究佛經，徹底明白第一義諦（paramārtha-satya，最高的真理）。等到長大后考取了功名，更加深入研究性宗和相宗（唯識宗的兩個主要派別）。不問家裡的生產事務，所到之處總是請教有學識的人，誠心誠意地請教。平時只是打掃一間屋子，用蒲團和粗布衣，面壁端坐，身體不靠著蓆子，無論寒暑都是如此，完全像一個老禪僧一樣。起初他參究趙州（Zhaozhou，唐代禪師趙州從諗）的『庭前柏樹子』（柏樹子，禪宗公案）話頭，經歷了七個晝夜，廢寢忘食，茫然無所得，恨不得死去。一天，他沿著池塘邊行走，靠著欄桿站立，忽然一條游魚撥剌一聲，他覺得平時阻礙在胸中的東西，像冰一樣融化了。他作偈說：『池水清澈見底，我靠著欄桿獨立觀看魚兒遊動。忽然聽到撥剌一聲衝出水面，使我無心之中吃了一驚。』平巖定公（Pingyan Dinggong，禪師）看到后笑著說：『可喜可賀，你的大事從此了結了。』後來他到益州，拜見昭覺丈雪醉和尚（Zhangxue Zui，禪師）。丈雪醉和尚問：『從哪裡來？』超斯回答：『京師（首都）。』丈雪醉和尚說：『蜀道難於上青天，你是怎麼到這裡的？』超斯回答：『我熟悉路旁的驢腳印。』
【English Translation】 English version: Then he established rituals. Besides official duties, he often visited Chan monasteries. On the winter solstice of Guiyou year (1633 AD), he went to Zhaojue Temple and had a complete awakening under the guidance of Abbot Zhang, and was approved. He composed a verse saying: 'The Peng bird with ninety thousand miles of talent spreads its wings, hundreds of thousands of Buddhas are drunk in the Zen algae. The Vajra platform on the coast is greatly opened, and it remains to guard the first island of the Saha world (the world of suffering).'
Chao Si Styled Nanzhu, with the Daoist name Tou Tu of Partridge Hermitage. He came from Jiyang. His ancestors were originally from the Ding family of Haoliang. Because his grandfather traveled as an official, he settled in Shiqiao in Yanjing (present-day Beijing). He was born with the character 'Kai' (open) on his hand, and the occipital bone behind his head protruded like an upturned moon. When he was in swaddling clothes, he would sometimes cry sadly, but when the wet nurse pointed to the statue of Gautama (Shakyamuni Buddha) that was enshrined, he would stop crying. When he was five years old, he would sit in the lotus position, put his palms together, and murmur the Buddha's name while playing with a group of children, making the children kneel before him in a row. Later, a Taoist priest passed by his door, saw him, and exclaimed in surprise: 'You came from Mount Song, but you live here?' When he came of age, he became a student, studying for the imperial examinations, indifferent to fame and wealth, rarely interacting with people, and not conforming to the customs of the world. In his spare time, he extensively studied Buddhist scriptures, thoroughly understanding the first principle (paramārtha-satya, the highest truth). When he grew up and passed the imperial examinations, he further studied the doctrines of the Xing and Xiang schools (the two main schools of the Consciousness-only school). He did not ask about family affairs, and always consulted knowledgeable people wherever he went, sincerely seeking advice. He usually only swept a room, sat upright on a futon in coarse cloth, facing the wall, his body not touching the seat, regardless of cold or heat, completely like an old Chan monk. At first, he meditated on Zhaozhou's (Zhaozhou Congshen, a Chan master of the Tang Dynasty) 'cypress tree in the courtyard' (cypress tree, a Chan koan) topic, spending seven days and nights, neglecting sleep and food, feeling lost and wanting to die. One day, he was walking by the pond, leaning on the railing, when suddenly a fish splashed, and he felt that the things that had been hindering him in his chest melted like ice. He composed a verse saying: 'The pond water is clear to the bottom, I lean on the railing and watch the fish swimming. Suddenly I hear a splash and rush out of the water, making me unintentionally startled.' Pingyan Dinggong (a Chan master) saw it and said with a smile: 'Congratulations, your great matter is now settled.' Later, he went to Yizhou and visited Abbot Zhangxue Zui of Zhaojue Temple (a Chan master). Abbot Zhangxue Zui asked: 'Where do you come from?' Chao Si replied: 'The capital (Beijing).' Abbot Zhangxue Zui said: 'The road to Shu is harder than climbing to the blue sky, how did you get here?' Chao Si replied: 'I am familiar with the donkey footprints by the road.'
跡。丈曰。還識得老僧么。陀曰。未入劍門關。早已與和尚相見了也。丈曰。那裡學得者虛頭來。陀曰。寒花飄六出。遍地結成冰。丈休去。一日茶次。丈以手擘黃柑一枚。度與曰。是何滋味。陀曰。老老大大。酸甜也不知。丈曰。年來老僧牙齒缺。陀納一瓣囫圇吞卻。丈曰。少賣弄。一日詣先覺堂。見圓悟破山二老人。及丈和尚像。瞻仰次。不禮拜挺身而立。以手一一指點云。者是某。者是某。丈從旁曰。且喜不錯認。陀曰。祖父子孫為何並坐。丈曰。窮漢養兒嬌。陀曰。大家團圞頭。商量個甚麼。丈曰。不得妄傳訊息。陀曰。果然有下落。丈曰。低聲低聲。丈一日集眾升座。出手捲拂子付之。陀再四遜謝。不獲已始拜受焉。偈曰。昭覺堂前看明月。大海陷干祇一瓢。竹杖飛騰九萬里。虛空背上拔龜毛。
心齋徹魯道人
居恒處於富貴之室。觀身世無常。猶如夢幻。但以不遇明眼人指撥為恨。幸遷居成都。詣昭覺。禮丈和尚云。某三生有幸。望和尚究竟。丈云。今日不閑。遲日再來。士云。豈無方便耶。丈云。居士禮拜。老僧舉手。那裡無方便𠰚。遂命參狗子無佛性話。不以富貴兒女二其心。力參不輟。久而有省。上昭覺機緣相契。而記莂焉。偈曰。參禪參到無巴鼻。沒巴鼻處正好參。明鏡當臺天氣靜
【現代漢語翻譯】 現代漢語譯本： 跡。丈（昭覺克勤）問：『還認得老僧嗎？』陀（心齋徹魯道人）答：『未入劍門關，早已與和尚相見了。』丈（昭覺克勤）說：『哪裡學得這些虛頭來？』陀（心齋徹魯道人）答：『寒花飄六出，遍地結成冰。』丈（昭覺克勤）讓他離開。 一日茶時，丈（昭覺克勤）用手掰開一個黃柑，遞給陀（心齋徹魯道人）說：『是什麼滋味？』陀（心齋徹魯道人）答：『老老大大，酸甜也不知道。』丈（昭覺克勤）說：『近年來老僧牙齒缺了。』陀（心齋徹魯道人）拿過一瓣囫圇吞下。丈（昭覺克勤）說：『少賣弄。』 一日，陀（心齋徹魯道人）到先覺堂，見到圓悟（圓悟克勤）、破山（破山海明）二位老人，以及丈（昭覺克勤）和尚的畫像。瞻仰時，不禮拜，挺身而立，用手一一指點說：『這是某，這是某。』丈（昭覺克勤）從旁說：『且喜不錯認。』陀（心齋徹魯道人）說：『祖父子孫為何並坐？』丈（昭覺克勤）說：『窮漢養兒嬌。』陀（心齋徹魯道人）說：『大家團團頭，商量個什麼？』丈（昭覺克勤）說：『不得妄傳訊息。』陀（心齋徹魯道人）說：『果然有下落。』丈（昭覺克勤）說：『低聲低聲。』 丈（昭覺克勤）一日召集眾人升座，拿出拂子交給陀（心齋徹魯道人），陀（心齋徹魯道人）再三遜謝，不得已才拜受。偈曰：『昭覺堂前看明月，大海陷干祇一瓢。竹杖飛騰九萬里，虛空背上拔龜毛。』
心齋徹魯道人 平時居住在富貴之家，觀察身世無常，猶如夢幻。只恨沒有遇到明眼人指點。幸好遷居成都，到昭覺寺，禮拜丈（昭覺克勤）和尚說：『某三生有幸，希望和尚徹底開示。』丈（昭覺克勤）說：『今日不閑，改日再來。』士（心齋徹魯道人）說：『難道沒有方便嗎？』丈（昭覺克勤）說：『居士禮拜，老僧舉手，哪裡沒有方便？』於是命他參『狗子無佛性』的話頭。不因為富貴兒女而改變心意，努力參究不停止。很久之後有所領悟，呈上昭覺寺的機緣，並得到認可。偈曰：『參禪參到無巴鼻，沒巴鼻處正好參。明鏡當臺天氣靜』
【English Translation】 English version: Ji. Zhang (Zhaojue Keqin) asked: 'Do you still recognize this old monk?' Tuo (Xinzhai Chelu Daoren) replied: 'Before entering Jianmen Pass, I had already met the monk.' Zhang (Zhaojue Keqin) said: 'Where did you learn these empty words?' Tuo (Xinzhai Chelu Daoren) replied: 'Cold flowers flutter in sixes, ice forms all over the ground.' Zhang (Zhaojue Keqin) let him leave. One day during tea, Zhang (Zhaojue Keqin) broke open a yellow mandarin orange with his hand and handed it to Tuo (Xinzhai Chelu Daoren), saying: 'What is the taste?' Tuo (Xinzhai Chelu Daoren) replied: 'So old, I don't even know if it's sour or sweet.' Zhang (Zhaojue Keqin) said: 'In recent years, this old monk's teeth have been missing.' Tuo (Xinzhai Chelu Daoren) took a segment and swallowed it whole. Zhang (Zhaojue Keqin) said: 'Stop showing off.' One day, Tuo (Xinzhai Chelu Daoren) went to Xianjue Hall and saw the two elders, Yuanwu (Yuanwu Keqin) and Poshan (Poshan Haiming), as well as the portrait of Zhang (Zhaojue Keqin) the monk. While admiring them, he did not bow but stood upright, pointing at each one with his hand, saying: 'This is so-and-so, this is so-and-so.' Zhang (Zhaojue Keqin) said from the side: 'Glad you didn't misidentify them.' Tuo (Xinzhai Chelu Daoren) said: 'Why are grandfather, father, and son sitting together?' Zhang (Zhaojue Keqin) said: 'Poor people spoil their children.' Tuo (Xinzhai Chelu Daoren) said: 'What are you all discussing with your heads together?' Zhang (Zhaojue Keqin) said: 'Do not spread false information.' Tuo (Xinzhai Chelu Daoren) said: 'Indeed, there is a whereabouts.' Zhang (Zhaojue Keqin) said: 'Lower your voice, lower your voice.' One day, Zhang (Zhaojue Keqin) gathered the crowd and ascended the seat, taking out the whisk and handing it to Tuo (Xinzhai Chelu Daoren). Tuo (Xinzhai Chelu Daoren) repeatedly declined, but had no choice but to accept it with a bow. The verse says: 'Looking at the bright moon before Zhaojue Hall, the great sea sinks, only a gourd remains. The bamboo staff flies ninety thousand miles, pulling turtle hair from the back of emptiness.'
Xinzhai Chelu Daoren He usually lived in a wealthy house, observing that life is impermanent, like a dream. He only regretted not meeting a clear-eyed person to guide him. Fortunately, he moved to Chengdu and went to Zhaojue Temple, bowing to Zhang (Zhaojue Keqin) the monk and saying: 'I am fortunate for three lifetimes, hoping that the monk will thoroughly enlighten me.' Zhang (Zhaojue Keqin) said: 'I am not free today, come again another day.' The gentleman (Xinzhai Chelu Daoren) said: 'Is there no convenience?' Zhang (Zhaojue Keqin) said: 'The layman bows, the old monk raises his hand, where is there no convenience?' So he ordered him to contemplate the topic of 'Does a dog have Buddha-nature?' He did not change his mind because of wealth, children, and daughters, and diligently contemplated without stopping. After a long time, he had some understanding, presented the opportunity to Zhaojue Temple, and was recognized. The verse says: 'Practicing Chan until there is no handle, the place with no handle is the best place to practice. A bright mirror faces the platform, the weather is calm.'
。金剛劍出鬥牛寒。
密行忍法嗣
中興嗣燈胤禪師
金川劉氏子。剃染于燕居和尚。依止雙桂破老人有年。開峰密行和尚嗣也。行過金川時。四眾請就興國說法。燈于言下徹法源底。行乃說偈印之。住雒源中興禪院。結制。玄工王居士請。上堂。問達磨面壁。和尚升座。是同是別。師云。別則不同。同則不別。進云。武帝聖明。因甚不契厥旨。師云。為你道聽途說。問父母未生前。那個是學人本來面目。師打云。瞎漢寐語作么。僧擬議。師連棒打出。乃云。淑氣催黃鳥。晴光轉綠蘋。若明今日事。不昧本來人。大眾既明今日事。如何是汝等本來人。不見道。天上天下唯我獨尊么。即是今日玄工居士。父母未生前本命元辰。若也會得。則會人人自己本命元辰。會得人人本命元辰。則會達磨面壁。與中興今日昇座。別則不同。同則不別之旨。驀一喝。一喝時一僧驚倒。師云。俊哉。衲僧一撥便轉。下座。
畫先一禪師
衡州府人。嗣法於密行忍和尚。后見世衰道薄。不喜作者般蟲豸。祇有頌古行世。未離兜率已降王宮。未出母胎度人已畢。(頌)本是一條平坦路。等閑行去便崎嶇。何如歸隱千峰外。臥看雙輪轉太虛。
世尊拈花。(頌)逆水興波意氣賒。掀翻銀漢沒周遮。黃河九
【現代漢語翻譯】 現代漢語譯本：金剛劍出鞘，寒光直射鬥牛星。
密行忍法嗣
中興嗣燈胤禪師
金川劉氏之子。在燕居和尚處剃度出家。依止雙桂破老人多年。是開峰密行和尚的法嗣。一次，密行禪師路過金川時，當地四眾弟子請他到興國寺說法。嗣燈禪師在聽法時，于言語之下徹底領悟了法的根源。密行禪師於是說了偈語來印證他。嗣燈禪師後來住在雒源中興禪院。結制期間，玄工王居士請他上堂說法。有人問道：『達磨（Bodhidharma，禪宗始祖）面壁，和尚升座，這兩者是相同還是不同？』禪師說：『說不同則不同，說相同則不別。』那人進一步問道：『梁武帝（502-549）如此聖明，為何不契合達磨的旨意？』禪師說：『因為你只是道聽途說。』又有人問：『父母未生我之前，哪個是學人本來的面目？』禪師打了一下說：『瞎子說夢話嗎？』僧人猶豫不決。禪師連打幾棒把他趕出去。於是說：『和煦的春風催促黃鸝鳴叫，晴朗的光輝照耀著綠色的浮萍。如果明白今天的事情，就不會迷惑本來的面目。』大眾既然明白了今天的事情，那麼什麼是你們本來的面目呢？沒聽過說嗎？『天上天下，唯我獨尊』。這就是今天玄工居士父母未生前的本命元辰。如果能夠領會，就能領會人人自己的本命元辰。領會了人人自己的本命元辰，就能領會達磨面壁，與中興禪師今天升座，說不同則不同，說相同則不別的旨意。』突然大喝一聲。這一喝之下，一個僧人驚倒在地。禪師說：『好啊！衲僧一撥就轉。』然後下座。
畫先一禪師
衡州府人。是密行忍和尚的法嗣。後來看到世道衰微，佛法淺薄，不喜歡那些舞文弄墨的蟲豸之輩，只有頌古流傳於世。『未離開兜率天（Tusita Heaven，彌勒菩薩所在之處）就已經降生王宮，未出母胎就已經度人完畢。』(頌)本來是一條平坦的路，隨便走走就變得崎嶇。不如歸隱到千峰之外，躺著看雙輪運轉于太虛之中。
世尊拈花。(頌)逆水行舟，興風作浪，意氣豪邁。掀翻銀河，遮天蔽日。黃河九
【English Translation】 English version: The vajra sword is drawn, its cold light piercing the Dipper and the Ox constellations.
Successor of the Secret Practice of Endurance
Zen Master Zhongxing Siden Yin
A son of the Liu family of Jinchuan. He was tonsured at the place of Monk Yanju. He relied on Old Man Po of Shuanggui for many years. He was a successor of Monk Mixing of Kaifeng. Once, when Zen Master Mixing passed through Jinchuan, the fourfold assembly requested him to preach at Xingguo Temple. Zen Master Siden Yin thoroughly understood the source of the Dharma upon hearing the words. Zen Master Mixing then spoke a verse to confirm him. Zen Master Siden Yin later resided at Zhongxing Zen Monastery in Luochuan. During the period of intensive practice, Layman Xuangong Wang requested him to ascend the hall and give a Dharma talk. Someone asked: 'Bodhidharma (達磨，the founder of Zen Buddhism) facing the wall, and the abbot ascending the seat, are they the same or different?' The Zen master said: 'Different if you say they are different, not different if you say they are not different.' The person further asked: 'Emperor Wu of Liang (武帝，502-549) was so wise, why didn't he accord with Bodhidharma's intent?' The Zen master said: 'Because you are just repeating hearsay.' Someone else asked: 'Before my parents gave birth to me, what is the original face of the student?' The Zen master struck him and said: 'What nonsense are you talking?' The monk hesitated. The Zen master struck him several times and drove him out. Then he said: 'The gentle air urges the yellow birds to sing, the clear light turns the green duckweed. If you understand today's matter, you will not be confused about your original face.' Since the assembly understands today's matter, what is your original face? Haven't you heard it said? 'Above heaven and below heaven, I alone am the honored one.' This is today's Layman Xuangong's original life essence before his parents gave birth to him. If you can understand this, you can understand everyone's own original life essence. If you understand everyone's own original life essence, then you can understand Bodhidharma's facing the wall, and the meaning of Zen Master Zhongxing ascending the seat today, different if you say they are different, not different if you say they are not different.' Suddenly, he shouted. At this shout, a monk fell to the ground in shock. The Zen master said: 'Good! A monastic turns with a single push.' Then he descended from the seat.
Zen Master Huaxian Yi
A person from Hengzhou Prefecture. He was a Dharma successor of Monk Mixing Ren. Later, seeing that the world was declining and the Dharma was shallow, he disliked those who engaged in literary embellishments, only passing down ancient verses. 'Before leaving Tushita Heaven (兜率天，the heaven where Maitreya Bodhisattva resides), he had already descended into the royal palace; before leaving the womb, he had already completed the salvation of people.' (Verse) Originally, it was a flat road, but it becomes rugged when walked casually. It is better to return to seclusion beyond the thousand peaks, lying down to watch the double wheels turning in the vast void.
The World-Honored One Plucks a Flower. (Verse) Going against the current, stirring up waves, his spirit is bold. Overturning the Silver River, covering the sky and sun. The Yellow River nine
折投東海。直至如今滾底沙。正法眼藏兮紅爐片雪。教外別傳兮秋塞胡茄。大迦葉實堪嗟。鵝王擇乳問非鴨。畫足寧知不似蛇。
即心即佛。(頌)口唇兩片皮。牙齒一具骨。江西馬簸箕。放出遼天鶻。
百丈再參馬祖。(頌)雷聲甚大。雨點全無。耳聾吐舌。老婢見奴。謂是江西宗風。不知千差萬錯。
凌行婆訪浮杯及南泉趙州問答。(頌)把髻投衙。自取冤家。南泉趙州。荷杻戴枷。
燕居申法嗣
石琴聞禪師
蜀鄰邑人。生來穎異。舞勺之年。辭親學佛。于銅梁東山自得師脫白。後行腳講筵。參遍禪席。得法燕居和尚貴陽之雍門。凡七座道場。住開州輔德寺。有文刺史請上堂。問如何是奪人不奪境。師云。北海鄉書訊息斷。南山春日雨花香。如何是奪境不奪人。師云。夕陽西下山光淡。馬首東來酒興深。如何是人境兩俱奪。師云。魂消崖島孤艟覆。腸斷居庸匹馬嘶。如何是人境俱不奪。師云。歌館樓中客未散。長幹道上月來初。乃云。揚眉即去。拂袖猶遲。瞬目而行。人境俱奪。若在衲僧分中。略較些子。若是衲僧向上事。顧左右云。參。
靈隱文法嗣
師林育禪師
蜀人。廿齡剃染。圓具之後。遍參至回龍。于靈穩和尚喝下知歸。遂受印可。在沅州
{ "translations": [ "現代漢語譯本：", "折投東海：將某物拋入東海。", "直至如今滾底沙：直到現在還在海底翻滾。", "正法眼藏（佛教術語，指如來所證悟的微妙心法，以心印心，不立文字）兮紅爐片雪：真正的佛法精髓啊，就像紅爐中的一片雪花，瞬間消融。", "教外別傳（佛教術語，指不依經教，直接以心傳心的特殊傳授方式）兮秋塞胡茄：在佛教經教之外的特別傳授啊，就像秋天邊塞上的胡茄聲，蒼涼悠遠。", "大迦葉（釋迦牟尼十大弟子之一，以頭陀行著稱）實堪嗟：大迦葉真是令人讚嘆。", "鵝王擇乳問非鴨：像鵝王挑選乳汁一樣，提問的人不是鴨子（意指提問者有智慧，能辨別真偽）。", "畫足寧知不似蛇：畫蛇添足，怎麼知道不像蛇呢？（意指畫蛇添足反而弄巧成拙）。", "", "即心即佛（禪宗用語，指人的心就是佛）(頌)：", "口唇兩片皮：嘴唇不過是兩片皮。", "牙齒一具骨：牙齒不過是一堆骨頭。", "江西馬簸箕：江西的馬祖道一（709-788）就像個簸箕。", "放出遼天鶻：卻放出了翱翔于遼闊天空的海東青。", "", "百丈（懷海禪師，749-814）再參馬祖（道一禪師，709-788）(頌)：", "雷聲甚大：雷聲很大。", "雨點全無：卻一點雨都沒有。", "耳聾吐舌：聾子吐舌頭。", "老婢見奴：老婢女見到奴隸。", "謂是江西宗風：說這是江西宗的風格。", "不知千差萬錯：卻不知道其中有千差萬別的錯誤。", "", "凌行婆訪浮杯及南泉（普愿禪師，748-835）趙州（從諗禪師，778-897）問答(頌)：", "把髻投衙：抓住髮髻去衙門告狀。", "自取冤家：那是自找麻煩。", "南泉（普愿禪師，748-835）趙州（從諗禪師，778-897）：南泉和趙州。", "荷杻戴枷：就像戴著刑具一樣。", "", "燕居申法嗣", "", "石琴聞禪師", "", "蜀地鄰縣人，生來就聰慧過人。在舞勺之年（十三至十五歲）。辭別父母學習佛法。在銅梁東山，從師脫白（指剃度出家）。之後四處遊歷講學，參訪各處禪堂。在貴陽雍門，得到燕居和尚的真傳。先後在七座道場弘法。住在開州輔德寺。有文刺史請他上堂說法。問：『什麼是奪人不奪境？』禪師說：『北海的家書斷了訊息，南山春天的陽光下落滿了花香。』問：『什麼是奪境不奪人？』禪師說：『夕陽西下，山色變得暗淡，馬頭向東，飲酒的興致正濃。』問：『什麼是人境兩俱奪？』禪師說：『魂魄消散在遙遠的島嶼，孤零零的戰船傾覆，肝腸寸斷，居庸關外只剩下一匹馬在嘶鳴。』問：『什麼是人境俱不奪？』禪師說：『歌舞館的樓上，客人還沒有散去，長幹道上，月亮剛剛升起。』於是說：『揚起眉毛就離開了，拂動衣袖還是遲了。眨眼之間就行動了，人和境都消失了。如果在衲僧（指僧人）的境界中，還稍微可以比較一下。如果是衲僧向上之事（指追求更高境界），』禪師顧左右而言他，說：『參！』", "", "靈隱文法嗣", "", "師林育禪師", "", "蜀地人。二十歲剃度出家。圓戒之後。四處參學，來到回龍。在靈隱和尚的棒喝下開悟。於是得到靈隱和尚的印可。住在沅州。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
馬瑙山馬駒苑。上堂。本色道人無孔竅。現成木偶兒。不必問渠重覓要。切忌開口。口門未待魂劈開。草徑絕人行。機先已被虛空笑。弄虛頭作么。古今多少明眼人。太殺郎當。不怕羞慚惟絕叫。一片赤心兩片皮。強言一句有三玄。鬚髮全白。又道一玄具三要。全白鬚發。從前公案既現成。上大人。今日慇勤添草料。化三千。第一要。蹋著麻繩兩頭髚。波斯疑是赤斑蛇。白日青天把燈照。見怪不怪。第二要。金剛眼上蝦蟆跳。一椎擊碎獻空王。元來卻是新羅鷂。捏目生花。第三要。熨斗煎茶不同銚。普賢失卻白象王。土地面前來討筶。馬頭覓角。此語諸方耳共聞。東澗水流西澗水。總解移腔並轉調。南山燒火北山紅。直饒伎倆現盡時。海枯終見底。愈失自家真要道。漏逗了也。休將識量立疏親。莫兒戲。肯信靈源無老少。信一半。毗婆尸佛早留心。用意作么。直至如今不得妙。冤家轉見深。中峰本和尚道。要歌馬駒。今日華擘了也。諸人還會么。於此會得。提掇權衡全在我。縱橫施設更由誰。其或未能。冷眼看佗人富貴。等閑無奈幞頭何。喝一喝。下座。
密印傳禪師
蜀南敘州府李氏子。兒時不茹飲酒葷。觀身世幻化。有出塵之舉。二親見背。詣觀音洞剃染。圓具于語嵩和尚。受記莂于靈隱文禪師。住
{ "translations": [ "現代漢語譯本：", "馬瑙山馬駒苑。上堂：真正的修行人沒有固定的模式和竅門，就像一個現成的木偶，不必多此一舉地去尋找什麼重要的東西。最忌諱開口說話，因為一開口，心識就被劈開了。要走的路是人跡罕至的，耍小聰明反而會被虛空嘲笑。弄虛作假有什麼用呢？古往今來多少有眼力的人，都覺得這樣做太輕率草率了。不怕羞恥地大聲叫喊，一顆赤誠的心被兩層皮包裹著，勉強說一句包含三重玄機，鬚髮全白了，又說一重玄機包含三重要素。鬚髮全白，從前的公案已經擺在那裡，就像《千字文》里的『上大人』，今天慇勤地新增草料，變化出三千世界。第一重要素：踩著麻繩的兩頭搖晃，波斯人懷疑是赤斑蛇，大白天青天白日之下還要點燈照亮，真是見怪不怪。第二重要素：金剛的眼睛上蛤蟆跳，一椎子擊碎獻給空王（佛），原來卻是新羅的鷂鷹，真是眼花繚亂。第三重要素：用熨斗煎茶和用茶壺煎茶不一樣，普賢菩薩丟失了白象王，跑到土地神面前來求籤，真是緣木求魚。這句話各處都能聽到，就像東澗的水流到西澗，大家都懂得改變腔調和轉調，南山燒火北山也紅了。即使你把所有的伎倆都展現出來，海枯終究會見到海底，卻更加失去了自己真正的要道，真是破綻百出。不要用分別心來疏遠親近，不要當成兒戲。肯相信靈性的源頭沒有老少之分嗎？相信一半。毗婆尸佛（過去七佛之首）早就留心了，你還用心做什麼呢？直到如今還是不得要領，冤家反而更加深了。中峰本和尚說，要歌頌馬駒，今天我已經徹底剖析了。你們會了嗎？如果能領會，提掇權衡完全由我掌握，縱橫施設更是由誰來決定？如果還不能領會，就冷眼旁觀別人的富貴，隨便你怎麼戴著官帽吧。喝一聲！下座。", "", "密印傳禪師", "", "是蜀南敘州府李家的兒子。小時候就不吃葷腥，不喝酒。觀察到身世的虛幻變化，有出世的想法。父母去世后，到觀音洞剃度出家。在語嵩和尚處圓滿受戒，在靈隱文禪師處得到印可。", "", "", "english_translations": [ "English version:", "Manuo Mountain, Maju Hermitage. Ascending the hall: A true Daoist has no fixed orifices or patterns, like a ready-made wooden puppet. There's no need to ask him to seek something important again. The most important thing is to avoid opening your mouth, for the moment you do, your consciousness is split open. The path to be taken is one where people rarely tread; trying to be clever only invites laughter from the void. What's the use of playing tricks? Throughout history, how many discerning people have found this to be too rash and careless. Shamelessly shouting at the top of one's lungs, a sincere heart is wrapped in two layers of skin, forcing a sentence to contain three mysteries. With hair and beard completely white, they say one mystery contains three essentials. With hair and beard completely white, the old cases are already there, like the 'Shang Da Ren' (first three characters of the Thousand Character Classic). Today, diligently adding fodder, transforming three thousand worlds. The first essential: stepping on both ends of a hemp rope and swaying, the Persian suspects it's a red-spotted snake, lighting a lamp in broad daylight, truly seeing the strange as not strange. The second essential: a toad jumping on the Vajra eye, smashing it with a mallet and offering it to the Empty King (Buddha), turns out it's a falcon from Silla (ancient Korean kingdom), truly causing visual illusions. The third essential: using an iron to brew tea is different from using a teapot, Samantabhadra Bodhisattva loses his white elephant king, and goes to the earth deity to seek divination sticks, truly seeking horns on a horse's head. This saying is heard everywhere, like the water of the East Stream flowing to the West Stream, everyone knows how to change the tune and modulate. When the South Mountain burns, the North Mountain turns red. Even if you display all your tricks, the sea will eventually reveal its bottom, but you will lose your true essential path even more, truly revealing your flaws. Do not use discrimination to distance or get close, do not treat it as child's play. Are you willing to believe that the source of spirituality has no old or young? Believe half of it. Vipassī Buddha (the first of the seven past Buddhas) paid attention long ago, what are you still trying to do with your mind? Until now, you still haven't grasped the key, and the enemy has only deepened. Abbot Zhongfeng Ben said, to sing the praises of Maju, today I have completely dissected it. Do you understand? If you can understand, lifting and weighing is entirely in my control, and who else decides how to deploy it? If you still can't understand, then coldly watch the wealth and status of others, and casually wear your official hat. A shout! Descend the seat.", "", "Chan Master Miyin Chuan", "", "Was the son of the Li family in Xuzhou Prefecture, Southern Sichuan. As a child, he did not eat meat or drink alcohol. Observing the illusory changes of life, he had the idea of leaving the world. After his parents passed away, he went to Guanyin Cave to shave his head and become a monk. He received full ordination from Monk Yu Song and received confirmation from Chan Master Lingyin Wen." ] }
湖廣會同回龍禪院。結制上堂。煙橫渡口自有來由。雪覆蘆花那堪朕兆。轟動地之晴雷。擊翻滯岸。轉迅風之機要。卷盡氛埃。錦云共散。一輪麗出於性天。繡氣同消萬法全彰于慧海。缽里飯桶裡水。頭頭放光。有漏籬無漏杓。物物現瑞。到者般田地。方知不動道場遍十方界。夤緣不掛。體合太虛。千佛開口便錯。萬聖垂手即差。山僧然爾如是。大似虎口橫身。葛藤且止。爐鞴新開一句作么生道。良久云。情盡見除逃至化。珠回玉轉樂昇平。
錦江禪燈卷第十二 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第十三
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第三十七世
慧覺衣法嗣
嘉定州龍驟寺破峰重禪師
南充岳氏子。進士孟龍之孫。嚴重威恪。遍參歸來。見慧覺和上印證焉。上堂。一條拄杖子。三世諸佛也沒奈何。歷代祖師也沒奈何。山僧今日提在手裡。要向好肉上剜瘡。卓一卓下座。上堂。釋迦老漢。設三期以調心。架紅爐以煉性。且道心作么生調。性作么生煉。參。上堂。釋迦不說說。毗嵐猛風吹海岳。迦葉不聞聞。青山只得碾為塵。留下一轉語。舌頭在口裡。上堂。大道坦平。無起無倒。真機演唱。何解何結
【現代漢語翻譯】 現代漢語譯本 湖廣會同回龍禪院。結制上堂。煙霧籠罩的渡口自有其來由，白雪覆蓋的蘆葦花叢預示著某種徵兆。晴天霹靂般轟動大地，擊破停滯的河岸，運轉迅疾如風的機要，掃盡世間塵埃。錦繡雲彩一同消散，一輪麗日顯現在本性之中，刺繡般的氣息一同消融，萬法完全彰顯于智慧之海。缽里的飯，桶裡的水，處處都放射著光芒。有漏的籬笆，無漏的勺子，萬物都呈現出祥瑞。到達這種境地，才知道不動的道場遍佈十方世界。因緣不掛礙，與太虛融為一體。千佛開口就錯，萬聖垂手就差。山僧雖然這樣說，卻好像在老虎口中橫著身子。閑話到此為止，爐子重新燒熱，一句怎麼說？（停頓很久）情慾耗盡，錯誤消除，逃到造化之境，珠玉迴轉，天下太平。
《錦江禪燈》卷第十二 卍新續藏第 85 冊 No. 1590 《錦江禪燈》
《錦江禪燈》卷第十三
昭覺丈雪 通醉 輯
紹興（1131-1162）幻庵 胡升猷 訂
大鑒下第三十七世
慧覺衣法嗣
嘉定（1208-1224）州龍驟寺破峰重禪師
南充岳氏之子，進士孟龍之孫。莊重威嚴。遍參歸來，得到慧覺和尚的印證。上堂：一根拄杖子，三世諸佛也沒辦法，歷代祖師也沒辦法。山僧今天拿在手裡，要向好肉上剜瘡。卓一卓，下座。上堂：釋迦老漢，設定三期來調伏人心，架起紅爐來鍛鍊本性。且說心怎麼調？性怎麼煉？參！上堂：釋迦不說說，毗嵐（大風）猛風吹動海岳。迦葉不聞聞，青山只能被碾為塵。留下一句轉語，舌頭還在嘴裡。上堂：大道坦蕩平坦，沒有起伏顛倒。真機演唱，沒有什麼可解開，沒有什麼可束縛。
【English Translation】 English version Huguang Huitong Huilong Zen Monastery. Concluding the retreat and ascending the hall. The misty ferry crossing has its own reasons, and the snow-covered reed catkins foreshadow some omen. A thunderclap in clear skies shakes the earth, breaking the stagnant shore, turning the key to swift winds, sweeping away all dust. Brocade clouds scatter together, and a round sun appears in the nature of mind. Embroidered air dissolves together, and all dharmas are fully manifested in the sea of wisdom. The rice in the bowl, the water in the bucket, each shines with light. A leaky fence, a non-leaky ladle, everything manifests auspiciousness. Arriving at this state, one knows that the immovable dojo pervades the ten directions. Karma does not hinder, and the body merges with the great void. If a thousand Buddhas open their mouths, they are wrong; if ten thousand sages lower their hands, they are mistaken. This mountain monk speaks thus, like placing oneself across the tiger's mouth. Let the rambling talk cease. The furnace is newly opened, how to say a phrase? (Pausing for a long time) When emotions are exhausted and views are removed, one escapes to the realm of transformation; when the pearl returns and the jade turns, there is joy and peace.
Jinjiang Zen Lamp, Volume 12 卍 New Supplement to the Canon, Volume 85, No. 1590, Jinjiang Zen Lamp
Jinjiang Zen Lamp, Volume 13
Zhaojue Zhangxue and Tongzui, compiled
Shaoxing (1131-1162) Huan'an and Hu Shengyou, edited
37th Generation from Dajian
Successor of Huijue's Dharma Lineage
Zen Master Pofeng Chong of Longzhou Temple in Jiading (1208-1224) Prefecture
Son of the Yue family of Nanchong, grandson of the Jinshi (successful candidate in the highest imperial examinations) Meng Long. Dignified and stern. After visiting various teachers, he received the seal of approval from Abbot Huijue. Ascending the hall: This single staff, even the Buddhas of the three times have no way to deal with it, the patriarchs of all generations have no way to deal with it. This mountain monk holds it in his hand today, wanting to carve a sore on good flesh. Strike once, descend from the seat. Ascending the hall: Old Shakya, established the three periods to tame the mind, set up the red furnace to refine the nature. Tell me, how is the mind tamed? How is the nature refined? Investigate! Ascending the hall: Shakya does not speak of speaking, the 'pilam' (violent) fierce wind blows the seas and mountains. Kashyapa does not hear of hearing, the green mountains can only be ground into dust. Leaving behind a turning phrase, the tongue is still in the mouth. Ascending the hall: The great path is flat and even, without rising or falling. The true mechanism is sung, there is nothing to untie, nothing to bind.
。上堂。默然據座。忽高聲云。大眾。不得妄生穿鑿。劈口掌云。口是禍門。下座。
渝州香國佛語御禪師
嘉州范氏子。十歲禮慧覺和尚脫白。因觀死屍有省。凡應對機辯峻捷。巾瓶左右。無有惰容。嘗示禪人云。分明句子不誵訛。鼻直眉橫幾錯過。只為現成難辯別。千山萬水走禪和。頌梅花。冰肌雪骨久懷丹。吐出令人仔細看。本色不從桃杏借。一簾星燦玉闌干。以輔弼叢林為任。定省侍師為心。至康熙癸丑秋。慧覺和尚坐化。遂哀毀骨立。食息如疑。是年佛成道日示微恙。不欲服藥。閱七日辭眾囑累畢。亭午瞑目而逝。
大吼傳法嗣
豁靈順禪師
瀘陽李氏子。于崇禎庚午降神。兒時多病。見僧輒喜。年登六歲。因舅氏于通山為僧。遂依為徒。后詣方山云峰體宗和尚座下圓具。復聞大吼和上。開法榮陽鼎星。瓢笠直造。吼云。山僧少第二座。道得一語便請。靈曰。請和尚試舉。吼云。昔日世尊拈花。迦葉微笑。是何意旨。靈云。道泰不傳天子令。時清休唱太平歌。吼首肯之。遂職西堂。解制吼和尚印可。偈曰。道泰不傳天子令。騰騰休理是何非。索頭透漏無遮障。大海降龍戴月歸。次住金川靈應靜養。因云峰嘯虛和尚將順世。出手扎及紳衿。士庶共啟。請主云峰繼席。不數年間
【現代漢語翻譯】 現代漢語譯本： （禪師）登上法座。沉默地坐著。忽然高聲說：『大眾！不得胡亂猜測妄加穿鑿。』隨即一巴掌拍下說：『口是禍患之門。』說完便走下法座。
渝州香國佛語御禪師
嘉州范氏之子。十歲時拜慧覺和尚為師剃度出家。因為看到死屍而有所領悟。凡是應對和辯論都迅速敏捷。在師父身邊，沒有懈怠的時候。曾經開示禪人說：『分明的句子沒有差錯，鼻直眉橫，多少人錯過。只因爲現成的東西難以辨別，所以千山萬水地奔波。』讚頌梅花：『冰清玉潔，傲骨丹心蘊藏已久，吐露出來讓人仔細觀看。本色不從桃李借，一簾星光燦爛，映照著玉石欄桿。』以輔佐叢林為己任，以早晚侍奉師父為心。到了康熙癸丑年（1673年）秋天，慧覺和尚圓寂。於是（他）極度悲傷，身體消瘦。飲食起居都好像在疑惑中。這年佛陀成道日，（禪師）略微感到不適，不願服藥。過了七天，向眾人告別，囑咐完畢，在中午閉上眼睛去世。
大吼傳法嗣
豁靈順禪師
瀘陽李氏之子。在崇禎庚午年（1630年）出生。小時候經常生病，見到僧人就高興。六歲時，因為舅舅在通山當和尚，於是跟隨他出家。後來到方山云峰體宗和尚座下受具足戒。又聽說大吼和尚在榮陽鼎星開法，便直接前往。大吼和尚說：『山僧還缺第二把手，說出一句話就請你擔任。』靈順說：『請和尚先說一句。』大吼和尚說：『昔日世尊拈花，迦葉微笑，是什麼意思？』靈順說：『太平盛世不傳天子的命令，時局清明就唱太平歌。』大吼和尚點頭認可。於是擔任西堂。解制后，大吼和尚印可，偈語說：『太平盛世不傳天子的命令，悠然自得，不去理會是非。索頭（指僧人）通透沒有遮攔，降龍于大海，披星戴月而歸。』之後住在金川靈應靜養。因為云峰嘯虛和尚將要圓寂，出手寫信給士紳，士紳們共同請求，請（靈順禪師）主持云峰寺，繼承住持之位。沒過幾年
【English Translation】 English version: （The Zen master）ascended the Dharma seat. He sat in silence. Suddenly, he shouted loudly: 'Everyone! Do not engage in reckless speculation and forced interpretations.' Immediately, he slapped the table and said: 'The mouth is the gate of misfortune.' After speaking, he stepped down from the Dharma seat.
Zen Master Foyu Yu of Xiangguo Temple in Yu Prefecture
He was a son of the Fan family in Jia Prefecture. At the age of ten, he took refuge with the monk Huijue and shaved his head to become a monk. He had an awakening upon seeing a corpse. All his responses and debates were swift and sharp. He was diligent in serving his master. He once instructed Zen practitioners, saying: 'The clear sentences have no errors, the nose is straight and the eyebrows are horizontal, how many people have missed it. It is only because the readily available is difficult to distinguish, so they travel thousands of miles.' Praising the plum blossom: 'With icy muscles and snowy bones, it has cherished a red heart for a long time, revealing it for people to carefully observe. Its true color does not borrow from peach or apricot, a curtain of starlight shines on the jade railing.' He took assisting the Sangha as his responsibility and serving his master morning and evening as his heart. In the autumn of the year Gui Chou (1673) of the Kangxi reign, the monk Huijue passed away. Therefore, (he) was extremely saddened and his body became thin. His eating and living were as if in doubt. On the day of the Buddha's enlightenment that year, (the Zen master) felt slightly unwell and did not want to take medicine. After seven days, he bid farewell to the assembly, finished his instructions, and passed away at noon with his eyes closed.
Dahou's Dharma Successor
Zen Master Huoling Shun
He was a son of the Li family in Luyang. He was born in the year Gengwu (1630) of the Chongzhen reign. He was often sick as a child and was happy to see monks. At the age of six, because his uncle was a monk in Tongshan, he followed him to become a monk. Later, he received full ordination under the monk Yunfeng Tizong of Fangshan. He also heard that the monk Dahou was expounding the Dharma in Dingxing, Rongyang, so he went directly there. The monk Dahou said: 'This monk is short of a second-in-command, say a word and I will invite you to take the position.' Huoling said: 'Please, Master, say something first.' The monk Dahou said: 'In the past, the World Honored One held up a flower, and Kashyapa smiled. What is the meaning of this?' Huoling said: 'In a peaceful and prosperous age, the emperor's orders are not transmitted, and in a clear situation, sing a song of peace.' The monk Dahou nodded in approval. Therefore, he served as the Western Hall. After the retreat, the monk Dahou approved, saying in a verse: 'In a peaceful and prosperous age, the emperor's orders are not transmitted, leisurely and carefree, do not bother with right and wrong. The Sotu (referring to monks) is transparent and has no barriers, subduing dragons in the sea, returning with the stars and moon.' Later, he lived in Jinchuan Lingying for quiet cultivation. Because the monk Yunfeng Xiaoxu was about to pass away, he wrote letters to the gentry, and the gentry jointly requested that (Zen Master Huoling Shun) preside over Yunfeng Temple and succeed to the position of abbot. In a few years
。無恙而終。塔于云峰之西隴。
雨春智禪師
宜賓黃氏子。十六歲父母俱背。詣峨眉山。禮體融師落䰂。遂結伴南遊。習講經論。仍回蜀演教。后遇大吼和尚于渝城。吼問云。座主講何經。師云。法華楞嚴。吼云。教中道。是法不可示。言辭相寂滅。作么生講。師云。到者里某甲無啟口處。吼云。恁么汝做不得法師奴在。即棄教相依。后受記莂。住荊州府桂香閣。上堂。有問有答。好肉剜瘡。無問無答。塞卻咽㗋。若論語默動靜。揚眉瞬目。捏拳豎指。棒喝交馳。拈向一邊。又作么生。以拂子敲禪幾云。兩岸靜仁山似虎。一溪動智水如龍。海底泥牛翻觔斗。駭煞波斯打破鐘。
三峰半水元禪師
巴縣余氏子。受尸羅于石谷禪師。得印偈于大吼和尚。康熙丙午冬。開爐上堂。豎拄杖云。七尺烏藤鱉鼻蛇。能翔宇宙瑞三巴。迢迢穿市人難見。檢點將來未到家。攛下拄杖。喝一喝。上堂。發元結制此心良。三七長連九定香。坐到晨朝並午夜。等閑無事可商量。
易庵師法嗣
涇陽林我鑒禪師
初以三學誘眾。后參易庵和尚。始紹席焉。上堂。攪長河為酥酪。可惜喚鐘作甕。變大地作黃金。何異證龜成鱉。一句眼橫鼻直。馬面不是牛頭。其或顧佇停機。未免守株待兔。復舉南陽
【現代漢語翻譯】 現代漢語譯本： 無疾而終。塔建在云峰的西邊山坡上。
雨春智禪師
是宜賓黃家的兒子。十六歲時父母雙雙去世。前往峨眉山，拜體融師剃度出家。於是結伴南遊，學習講解經論，之後返回四川講經說法。後來在渝城遇到大吼和尚。大吼問：『座主講的是什麼經？』禪師說：『《法華經》、《楞嚴經》。』大吼說：『經中說，『是法不可示，言辭相寂滅』，你如何講解？』禪師說：『到了這裡，我無話可說。』大吼說：『這樣說來，你不過是個法師的奴隸罷了。』於是放棄經教，依止大吼。後來得到印可。住在荊州府桂香閣。上堂說法時說：『有問有答，好比在好肉上剜瘡；無問無答，如同堵塞咽喉。若論語默動靜，揚眉瞬目，捏拳豎指，棒喝交加，都放到一邊，又該如何？』用拂子敲禪床說：『兩岸靜仁山像虎，一溪動智水如龍。海底泥牛翻跟頭，嚇壞波斯人打破鐘。』
三峰半水元禪師
是巴縣余家的兒子。從石谷禪師處受尸羅（戒律）。從大吼和尚處得到印可偈。康熙丙午年（1666年）冬天，開始升座說法。豎起拄杖說：『七尺烏藤鱉鼻蛇，能翔宇宙瑞三巴。迢迢穿市人難見，檢點將來未到家。』放下拄杖。喝一聲。上堂說法：『發元結制此心良，三七長連九定香。坐到晨朝並午夜，等閑無事可商量。』
易庵師法嗣
涇陽林我鑒禪師
起初用三學（戒、定、慧）引導眾人，後來參拜易庵和尚，才繼承了他的衣缽。上堂說法：『攪長河為酥酪，可惜喚鐘作甕。變大地作黃金，何異證龜成鱉。一句眼橫鼻直，馬面不是牛頭。其或顧佇停機，未免守株待兔。』又舉南陽（慧忠國師）的例子。
【English Translation】 English version: He passed away peacefully. His pagoda was built on the western slope of Yunfeng Mountain.
Zen Master Yuchun Zhi
He was a son of the Huang family of Yibin. Both his parents passed away when he was sixteen. He went to Mount Emei and was tonsured by Master Ti Rong. Then he traveled south with companions, studying and lecturing on scriptures and treatises. Later, he returned to Sichuan to preach. He then met the Great Roar Monk in Yucheng. The Roar asked, 'What scripture does the master of the seat lecture on?' The master said, 'The Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and the Śūraṅgama Sūtra (Śūraṅgama Sūtra).' The Roar said, 'The scripture says, 'This Dharma cannot be shown, words and speech are extinguished.' How do you explain it?' The master said, 'When I get here, I have nothing to say.' The Roar said, 'In that case, you are nothing more than a slave to the Dharma.' Then he abandoned the teachings and relied on the Roar. Later, he received the seal of approval. He lived in Guixiang Pavilion in Jingzhou Prefecture. When he ascended the hall to preach, he said, 'To have questions and answers is like carving sores on good flesh; to have no questions and no answers is like blocking the throat. If we talk about speech and silence, movement and stillness, raising eyebrows and winking, clenching fists and raising fingers, striking with a staff and shouting, putting them all aside, what should we do? ' He tapped the Zen seat with a whisk and said, 'On both banks, the still Ren Mountain is like a tiger, and in one stream, the moving Zhi water is like a dragon. The mud ox at the bottom of the sea somersaults, startling the Persians and breaking the bell.'
Zen Master Sanfeng Banshui Yuan
He was a son of the Yu family of Ba County. He received the Śīla (precepts) from Zen Master Shigu. He received the seal of approval verse from the Great Roar Monk. In the winter of the Bingwu year of the Kangxi reign (1666 AD), he began to ascend the seat to preach. He raised his staff and said, 'The seven-foot wuteng turtle-nosed snake can fly through the universe and bring good fortune to the three Bas. It is difficult for people to see it passing through the city. When you examine it, it has not yet arrived home.' He put down his staff. He shouted once. He ascended the hall to preach, 'Initiating the Yuan and restraining this mind is good, three sevens of long connection and nine samādhi fragrances. Sitting until morning and midnight, there is nothing to discuss casually.'
Successor of Master Yi'an
Zen Master Jingyang Lin Wujian
Initially, he used the three learnings (Śīla, Samādhi, Prajñā) to guide the masses. Later, he visited Zen Master Yi'an and then inherited his mantle. He ascended the hall to preach, 'Stirring the long river into ghee, it is a pity to call the bell a jar. Turning the earth into gold, how is it different from proving a turtle to be a turtle. One sentence, eyes horizontal and nose straight, horse face is not a bull's head. If you hesitate and stop the machine, you will inevitably be guarding a stump waiting for a rabbit.' He also cited the example of Nanyang (National Teacher Huizhong).
忠國師上堂云。人人懷明月珠。個個抱荊山璧。有時萬德莊嚴。有時草衣木食。或現掩室于毗耶城。或示誕生於維衛國。干旋佛祖權衡。燮理衲僧巴鼻。驀豎拂子云。佛祖權衡則且置。祇如衲僧巴鼻作么生。下座以杖打散。
聖可玉法嗣
還初佛禪師
華嵓第二世。重慶鎮府度沖王護法。于佛誕日請上堂。世尊鑿開混沌。雲門煉石補天。雖無毫髮滲漏。猶有經緯星月。彼此汗馬功高即不無。還見太平么。且喜今朝無事。擊拂子下座。
南芝靜禪師
萬縣鄧氏子。髫年禮恒修師剃髮。于敏樹和尚座下圓具。聞聖可和尚開法華巖。相依二十餘年。聖和尚入室問。無邊剎海。自他不隔于毫端。因甚庵內人不知庵外事。師云。官不容針。私通車馬。聖云。十世古今。始終不離於當念。因甚今日不知明日事。師云。有水皆含月。無山不帶云。聖云。雪峰道底。居首座寮。聖和尚命秉拂小參。平白地上。拈起一絲頭。為甚麼盡大地人亡鋒結舌。且道。利害在甚麼處。還委悉么。大如芥子。細若須彌。軟如鐵。硬似泥。不離四威儀中。惜乎人不識。舉世尊安居。文殊三處過夏。迦葉欲擯出。才舉椎。乃見百千萬億文殊。世尊云。汝欲擯那個文殊。師云。不會作客。勞煩主人。世尊只見錐頭利。不見鑿
【現代漢語翻譯】 現代漢語譯本： 忠國師上堂說法：『人人懷有明月般的寶珠，個個都抱著荊山的寶玉。有時以萬德莊嚴自身，有時卻過著草衣木食的簡樸生活。或者示現在毗耶離城（Vaisali，古印度城市）的掩室之中，或者示現誕生於維衛國（place of Vipassi Buddha's birth）。撥動佛祖的權衡，調理衲僧（僧人的別稱）的關鍵。』 驀然豎起拂塵說：『佛祖的權衡且先放在一邊，只是衲僧的關鍵又該如何呢？』 隨即走下座位，用禪杖將眾人打散。
聖可玉禪師的法嗣
還初佛禪師
華巖寺第二世住持。重慶鎮府的度沖王作為護法，在佛誕日請禪師上堂說法。『世尊開鑿混沌，雲門文偃禪師煉石補天。雖然沒有絲毫的滲漏，但仍然有經緯星月存在。彼此之間汗馬功勞很高，這倒是不假。但你們見到太平了嗎？』 慶幸今天無事發生，擊打拂塵後走下座位。
南芝靜禪師
萬縣鄧氏之子。年幼時拜恒修師剃度出家，在敏樹和尚座下受具足戒。聽聞聖可和尚在華巖寺開法，便跟隨了他二十餘年。聖可和尚入室考問：『無邊的剎土世界，自身與他者之間沒有絲毫的隔閡，為什麼庵內的人卻不知道庵外的事情呢？』 禪師回答：『官府不容許針，私下卻能通行車馬。』 聖可說：『十世古今，始終不離於當下的念頭，為什麼今天卻不知道明天的事情呢？』 禪師回答：『有水的地方都映含著月亮，沒有山的地方不帶著雲彩。』 聖可說：『你已經領悟了雪峰義存禪師的道。』 於是讓禪師擔任首座寮的職務。聖可和尚命禪師秉拂小參。『在平坦的地上，拈起一絲線頭，為什麼盡大地的人都亡鋒結舌，說不出話來呢？』 且說，利害的關鍵在哪裡？你們明白嗎？大如芥子，細若須彌山（Mount Sumeru，佛教宇宙觀中的聖山），軟如鐵，硬似泥，不離日常的行住坐臥之中，可惜人們不認識。』 舉世尊安居時，文殊菩薩（Manjusri，代表智慧的菩薩）在三個地方過夏，迦葉尊者（Mahakasyapa，釋迦摩尼十大弟子之一）想要擯斥他，剛舉起椎，就看見百千萬億個文殊菩薩。世尊說：『你想要擯斥哪個文殊菩薩？』 禪師說：『不會作客，勞煩主人了。』 世尊只看見錐子的尖利，卻沒看見鑿子的作用。
【English Translation】 English version: Zen Master Zhong Guoshi ascended the hall and said: 'Everyone cherishes a bright moon pearl, and everyone holds a jade from Mount Jing. Sometimes they are adorned with myriad virtues, and sometimes they live a simple life of grass clothing and wooden food. Sometimes they appear in the hidden chamber in the city of Vaisali (Vaisali, an ancient Indian city), and sometimes they are born in the country of Vipassi (place of Vipassi Buddha's birth). They turn the scales of the Buddhas and Patriarchs, and manage the key points of the Sangha (a term for monks).』 Suddenly raising his whisk, he said: 'Let's put aside the scales of the Buddhas and Patriarchs for now, but what about the key points of the Sangha?' Then he stepped down from the seat and scattered the crowd with his staff.
Dharma heir of Zen Master Sheng Keyu
Zen Master Huan Chufo
Second abbot of Huayan Temple. King Duchong of Chongqing Prefecture acted as a protector and invited the Zen Master to ascend the hall on the Buddha's birthday. 'The World Honored One chiseled open the chaos, and Zen Master Yunmen Wenyan refined stones to mend the sky. Although there is no leakage, there are still latitudes, longitudes, stars, and the moon. It is true that everyone has made great contributions. But have you seen peace?' Fortunately, nothing happened today. He struck the whisk and stepped down from the seat.
Zen Master Nan Zhijing
A son of the Deng family in Wanxian County. He was tonsured by Master Hengxiu at a young age and received full ordination under the seat of Venerable Minshu. Hearing that Venerable Shengke was opening the Dharma at Huayan Temple, he followed him for more than twenty years. Venerable Shengke asked in the room: 'The boundless Buddha lands, self and others are not separated by a hair's breadth, why do people inside the hermitage not know what is happening outside?' The Zen Master replied: 'The government does not allow needles, but private traffic allows carriages and horses.' Shengke said: 'The past and present of the ten ages are always inseparable from the present moment, why do you not know what will happen tomorrow?' The Zen Master replied: 'Where there is water, there is a reflection of the moon, and where there is no mountain, there are clouds.' Shengke said: 'You have understood the Way of Zen Master Xuefeng Yicun.' So he appointed the Zen Master to the position of head seat. Venerable Shengke ordered the Zen Master to hold a small Dharma talk. 'On the flat ground, picking up a thread, why are all the people in the vast land speechless?' And say, where is the key to the advantages and disadvantages? Do you understand? As big as a mustard seed, as small as Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology), as soft as iron, as hard as mud, inseparable from the daily activities of walking, standing, sitting, and lying down, but unfortunately people do not recognize it.' When the World Honored One was in retreat, Manjusri Bodhisattva (Manjusri, the Bodhisattva representing wisdom) spent the summer in three places, and Venerable Mahakasyapa (Mahakasyapa, one of the ten great disciples of Sakyamuni) wanted to expel him. As soon as he raised the hammer, he saw hundreds of thousands of Manjusri Bodhisattvas. The World Honored One said: 'Which Manjusri Bodhisattva do you want to expel?' The Zen Master said: 'I don't know how to be a guest, I'm troubling the host.' The World Honored One only saw the sharpness of the awl, but did not see the function of the chisel.
頭方。迦葉正令當行。要且寡不敵眾。當時靜上座若在。待世尊問汝欲擯那個文殊。但舉椎云。那個男兒不丈夫。便擊。不惟文殊慚惶無地。管教釋迦無啟口處。還委悉么。見義不為非勇士。臨危不變始驚群。
漢州龍興寺子鐘洪禪師
十五歲乃有離塵之舉。禮自明禪師剃染受具。遍參尊宿。聞華嵓聖可和尚宗風大振。遂趨麈下。發明心地。龍興上堂。地冷天寒草木枯。堆堆黃葉滿階除。衲僧林下乘斯際。躍舞揚威證祖圖。有么有么。問凈行比丘因何不生天堂。破戒比丘因甚不入地獄。師云。渭北春天樹。江東日暮云。問如何是無縫塔。師默然。進云。如何是塔中人。師便喝。進云。樹高千丈。葉落歸根去也。師云。腳跟下好與三十。乃云。丹霞燒木佛。只為冷入骨。院主眉須墮。病因一念屈。正當移宮換位。寒氣交加。在衲僧分上。又且如何。卓拄杖云。大眾會么。若也不會。打葛藤去也。舉朱行軍入南際院。自行香云。直者是直者是。時維那云。直者是個甚麼。行軍便喝。那云。行軍是佛法中人。惡發作么。軍云。你作惡發會那。那亦喝。軍連喝兩喝云。鉤在不疑之地。呼左右認取者僧著。師云。大眾。你看者兩人。縱奪雙舉。殺活齊彰。雖然如是。未免一場話墮。爭似今日星斗何。居士運無緣慈。
【現代漢語翻譯】 頭方（指頭頂平正）。迦葉（佛陀十大弟子之一，以頭陀第一著稱）正令當行。要且寡不敵眾。當時靜上座若在，待世尊（對佛陀的尊稱）問你想要擯棄哪個文殊（文殊菩薩，象徵智慧），只需舉起木椎說：『哪個男兒不是大丈夫！』便擊打下去。不只文殊會慚愧得無地自容，定讓釋迦（釋迦牟尼佛）無話可說。你明白了嗎？見義不為是為不勇，臨危不變才讓人驚歎。
漢州龍興寺子鐘洪禪師
十五歲便有出塵之志，拜自明禪師剃度受戒。遍參各位尊宿（對高僧的尊稱）。聽聞華嵓聖可和尚宗風大振，於是前往其座下，開悟心地。龍興禪師上堂說法：『地冷天寒草木枯，堆堆黃葉滿階除。衲僧（指僧人）林下乘此際，躍舞揚威證祖圖。』有嗎？有嗎？問：『凈行比丘（嚴守戒律的比丘）因何不生天堂？』『破戒比丘（違反戒律的比丘）因甚不入地獄？』禪師說：『渭北春天樹，江東日暮云。』問：『如何是無縫塔？』禪師默然不語。又問：『如何是塔中人？』禪師便喝斥。又問：『樹高千丈，葉落歸根去也。』禪師說：『腳跟下好與三十棒。』於是說：『丹霞燒木佛，只為冷入骨。院主眉須墮，病因一念屈。』正當移宮換位，寒氣交加。在衲僧分上，又且如何？』卓拄杖說：『大眾會嗎？若也不會，打葛藤（比喻糾纏不清的爭論）去也。』舉朱行軍進入南際院，自行香云：『直者是直者是。』當時維那（寺院中負責維持秩序的僧人）問：『直者是個甚麼？』行軍便喝斥。維那說：『行軍是佛法中人，為何惡發作么？』行軍說：『你作惡發會嗎？』維那也喝斥。行軍連喝兩聲說：『鉤在不疑之地。』呼喚左右認取這個僧人。禪師說：『大眾，你們看這兩人，縱奪雙舉，殺活齊彰。雖然如此，未免一場話墮。爭似今日星斗何？』居士運無緣慈。
【English Translation】 Tou Fang (referring to a flat and even crown of the head). Kashyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) is rightfully in charge. However, he is outnumbered. If Zen Master Jing were here at that time, when the World-Honored One (a respectful term for the Buddha) asked which Manjushri (Manjushri Bodhisattva, symbolizing wisdom) you wanted to expel, he would simply raise the mallet and say, 'Which man is not a true hero!' and strike. Not only would Manjushri be ashamed and find no place to hide, but Shakyamuni (Shakyamuni Buddha) would be left speechless. Do you understand? To see what is right and not do it is not courage; to remain unchanged in the face of danger is what amazes the crowd.
Zen Master Zhong Hong of Longxing Temple in Hanzhou
At the age of fifteen, he had the aspiration to leave the mundane world, and he was tonsured and ordained by Zen Master Ziming. He visited various venerable monks (a respectful term for high-ranking monks). Hearing that the Zen style of Venerable Shengke of Huayan was flourishing, he went to his seat and awakened his mind. Zen Master Longxing ascended the Dharma hall and said: 'The ground is cold, the sky is freezing, and the plants and trees are withered; piles of yellow leaves fill the steps. Monks in the forest take this opportunity to leap and dance, displaying their power and proving the ancestral path.' Is there? Is there? He was asked: 'Why doesn't a pure-conduct Bhikkhu (a monk who strictly observes the precepts) go to heaven?' 'Why doesn't a precept-breaking Bhikkhu (a monk who violates the precepts) go to hell?' The Zen Master said: 'The trees in the spring of Weibei, the sunset clouds in the east of the Yangtze River.' He was asked: 'What is a seamless pagoda?' The Zen Master remained silent. He was asked again: 'What is the person inside the pagoda?' The Zen Master then shouted. He was asked again: 'The tree is a thousand feet tall, and the leaves fall back to their roots.' The Zen Master said: 'It's good to give thirty blows under your feet.' Then he said: 'Danxia burned the wooden Buddha, only because the cold penetrated to the bones. The abbot's eyebrows and beard fell off, the illness was caused by a moment of wrong thought.' Just when shifting palaces and changing positions, the cold air is mixed. In the part of the monks, what else?' He struck the staff and said: 'Does the assembly understand? If you don't understand, then beat the tangled vines (a metaphor for entangled arguments).' He cited Zhu the military officer entering Nanjiyuan, walking the incense himself and saying: 'The straight one is the straight one.' At that time, the Karmadana (the monk in charge of maintaining order in the monastery) asked: 'What is the straight one?' The military officer then shouted. The Karmadana said: 'The military officer is a person in the Buddha-dharma, why is he acting evilly?' The military officer said: 'Do you know how to act evilly?' The Karmadana also shouted. The military officer shouted twice in a row, saying: 'The hook is in a place of no doubt.' He called the attendants to recognize this monk. The Zen Master said: 'Everyone, look at these two people, both giving and taking, killing and enlivening are clearly displayed. Although it is like this, it is inevitable that a conversation will fall. How can it compare to the stars in the sky today?' The layperson exercises causeless compassion.
發廣大心。來此飯僧。光揚法化。只如正恁么時。殺活一句作么生道。橫按鏌鎁全正令。太平寰宇斬癡頑。
法空證禪師
嗣華嵓聖和尚。住瀘州通山來鳳禪院。上堂。問春風遍界難收拾。萬象咸歸一鏡中。如何是清凈法身。師云。地肥冬瓜大。進云。凈穢總成安樂國。聖凡不隔一毫端。如何是圓滿報身。師云。餓漢肚皮寬。進云。處處綠楊堪繫馬。家家有路透長安。如何是千百億化身。師云。鄉里人看走馬燈。進云。是何意旨。師云。來去分明。乃卓拄杖云。明頭合暗頭合。四方八面任作略。日面佛月面佛。喜怒哀樂是何物。世間多少守株人。盡在中途而退屈。殊不知提起向上鉗錘。用超方手眼。千聖齊立下風。三賢窺覷不破。故云。真凈法界。神明之本。造化之根。镕冶兩儀。罏錘萬有。大而無外。細而無內。萬象之所以生。五音之所以成。復卓拄杖云。敢問大眾。畢竟是甚麼身。神頭鬼面從他現。天上人間任爾尊。喝一喝。
犍為龍巖浮石演禪師
受華嵓聖和尚印可。住龍巖。上堂。問如何是向上事。師云。腳跟要點地。進云。如何是祖師西來意。師云。挖孔尋蛇。進云。如何是隻履西歸意。師云。赤足走。乃云。祖意聖意即是凡意。凡夫聖人豈有兩般。但盡凡心。別無聖解。隨緣放
【現代漢語翻譯】 現代漢語譯本： 發廣大心，前來供養僧眾，弘揚佛法教化。正如當下這個時刻，『殺』與『活』這一句該如何說？橫握鏌铘寶劍，全面執行正令，在太平寰宇中斬除愚癡頑固。
法空證禪師
師承華嵓聖和尚，住錫瀘州通山來鳳禪院。上堂說法時，有人問：『春風吹遍世界難以收拾，萬象都歸於一面鏡子中，如何是清凈法身？』禪師說：『地肥冬瓜大。』那人又問：『凈與穢總能成就安樂國，聖與凡不隔一絲一毫，如何是圓滿報身？』禪師說：『餓漢肚皮寬。』那人再問：『處處綠楊樹都可拴馬，家家戶戶都有路通往長安（唐朝都城，公元618年-907年），如何是千百億化身？』禪師說：『鄉里人看走馬燈。』那人問：『是什麼意思？』禪師說：『來去分明。』 於是禪師拿起拄杖說：『明頭合，暗頭合，四面八方任你施展。日面佛，月面佛，喜怒哀樂又是什麼？世間多少守株待兔之人，都在中途退縮。殊不知提起向上之鉗錘，運用超凡之手段，千聖都只能立於下風，三賢也窺探不破。』所以說：『真凈法界，是神明的根本，造化的根源，熔鍊天地兩儀，鍛造萬有。大到沒有邊際，細到沒有內部。萬象因此而生，五音因此而成。』 再次拿起拄杖說：『敢問各位，這究竟是什麼身？神頭鬼面任他顯現，天上人間任你尊崇。』喝一聲。
犍為龍巖浮石演禪師
得到華嵓聖和尚的印可，住錫龍巖。上堂說法時，有人問：『如何是向上之事？』禪師說：『腳跟要點地。』那人又問：『如何是祖師西來意？』禪師說：『挖孔尋蛇。』那人再問：『如何是隻履西歸意？』禪師說：『赤足走。』 於是禪師說：『祖意、聖意即是凡意。凡夫與聖人豈有兩種？但盡凡心，別無聖解，隨緣放曠。』
【English Translation】 English version: Generate a broad mind, come here to offer food to the monks, and promote the Dharma and its teachings. Just at this very moment, how should the phrase 'killing' and 'vivifying' be spoken? Holding the Mo Ye sword horizontally, fully execute the correct decree, and in the peaceful universe,斬除愚癡頑固(斬除愚癡頑固).
Chan Master Fakong Zheng
He was a successor of Abbot Hua Yan Sheng. He resided in the Laifeng Chan Monastery on Tong Mountain in Luzhou. During an assembly, someone asked: 'The spring breeze sweeps across the world and is difficult to contain, all phenomena return to a single mirror. What is the pure Dharma body?' The Chan Master said: 'The soil is fertile, the winter melon is large.' The person then asked: 'Purity and impurity both achieve the Land of Bliss, the sage and the ordinary are not separated by a hair's breadth. What is the perfect Reward Body?' The Chan Master said: 'The hungry man's belly is wide.' The person further asked: 'Everywhere the green willows are suitable for tethering horses, every family has a road leading to Chang'an (capital of Tang Dynasty, 618-907 AD). What are the billions of transformation bodies?' The Chan Master said: 'Villagers watching the revolving lantern.' The person asked: 'What is the meaning of this?' The Chan Master said: 'Coming and going are distinct.' Then the Chan Master raised his staff and said: 'The bright side agrees, the dark side agrees, in all directions let you act. Sun-faced Buddha, Moon-faced Buddha, what are joy, anger, sorrow, and happiness? How many people in the world are waiting for rabbits by the stump, all retreating halfway. They do not know to raise the upward-pointing tongs and hammers, using extraordinary means, all the sages can only stand downwind, and the three wise ones cannot see through it.' Therefore, it is said: 'The true pure Dharma realm is the root of the divine and the source of creation, smelting the two instruments of heaven and earth, forging all things. It is so large that there is no outside, so small that there is no inside. All phenomena arise from it, and the five tones are formed from it.' Again, raising his staff, he said: 'May I ask everyone, what exactly is this body? Let the god-headed and ghost-faced appear as they will, let you revere them in heaven and earth.' He shouts once.
Chan Master Fushi Yan of Longyan, Jianwei
Received the approval of Abbot Hua Yan Sheng and resided in Longyan. During an assembly, someone asked: 'What is the upward matter?' The Chan Master said: 'The heels must touch the ground.' The person then asked: 'What is the meaning of the Patriarch's coming from the West?' The Chan Master said: 'Digging holes to find snakes.' The person further asked: 'What is the meaning of returning to the West with only one shoe?' The Chan Master said: 'Walking barefoot.' Then the Chan Master said: 'The Patriarch's intention, the Sage's intention, is the intention of ordinary beings. How can there be two kinds of ordinary people and sages? Just exhaust the ordinary mind, there is no other holy understanding, follow the circumstances and be unrestrained.'
矌。任性逍遙。當下解脫。此語中有一理二義。若人辯得。不妨于佛法中有個人處。其或未然。莫道不疑好。卓拄杖下座。
慈雲價南仙禪師
濮陽劉氏子。家世業儒。因甲申之變。混入戎馬中有年。常懷出塵之念。于滇省禮孤月和尚剃染圓具。隨本師歸蜀之渝城。辟白楊訓祖庭。廿有餘年。煥然一新。因本師早去世。康熙丙辰冬。聞聖可和尚建立華嵓寺。躡芒致禮。將住山。所作頌古錄呈。可和尚舉公案辯驗投機。而代孤月和尚記莂焉。有頌古山居行世。茲拈數則。以證所獲。世尊初生。(頌)指天指地欲何圖。傍若無人膽氣粗。將謂鬍鬚天下赤。誰知更有赤鬚鬍。世尊升座。(頌)上座應知下座來。元無造作巧安排。就中叵耐文殊老。百萬人天被活埋。阿難倒剎竿。(頌)傳金襕外復何傳。報道門前倒剎竿。弟應兄呼無別事。陽春一曲和還難。國師三喚侍者。(頌)三喚三呼應了休。陸行車馬水行舟。負汝負吾揚丑拙。也是憐兒不覺羞。心不是佛智不是道。(頌)花蹊雨後苔流滑。喜鵲聲余午夢惺。四顧白雲消散盡。夕陽斜照數峰青。仰山插鍬子話。(頌)試問田中多少人。插鍬叉手已分明。刈茅雖是南山事。幾個知恩解報恩。擊竹因緣。(頌)潦倒長行粥飯翁。閑拋瓦礫起清風。驀然打著娘生鼻。
【現代漢語翻譯】 現代漢語譯本： 矌（kuàng，空曠）。任性逍遙，當下解脫。這句話中包含一個道理和兩種含義。如果有人能夠辨別清楚，那麼在佛法中就能有所作為。如果不能辨別清楚，就不要說沒有疑惑。說完，放下拄杖，走下座位。
慈雲價南仙禪師
是濮陽劉氏的兒子，家中世代以儒學為業。因為甲申之變（1644年），混跡于軍隊多年，常常懷有出世的念頭。在滇省拜孤月和尚剃度，受具足戒。跟隨本師回到四川的渝城，開闢白楊訓祖庭，二十多年，煥然一新。因為本師早逝，康熙丙辰年（1676年）冬天，聽說聖可和尚建立華嵓寺，便前往致禮。將所作的頌古錄呈上。可和尚舉出公案來辯驗，非常投機，並且代替孤月和尚為他記莂（bié，印可）。有頌古山居流傳於世。現在拈出幾則，來證明他的所得。世尊初生（頌）：指天指地想要做什麼？旁若無人，膽氣粗豪。以為只有自己的鬍鬚是紅色的，誰知道還有紅須的胡人。世尊升座（頌）：上座應該知道下座的來處，原本就沒有造作，巧妙安排。其中最令人無奈的是文殊菩薩，讓百萬人天都被活埋。阿難倒剎竿（頌）：傳授金襕袈裟之外還要傳授什麼？報道說門前倒了剎竿。弟弟應和哥哥的呼喚沒有什麼特別的事情，陽春白雪的曲子很難有人能夠唱和。國師三喚侍者（頌）：三次呼喚，三次應答，事情就結束了。陸地上行走車馬，水上行走船隻。辜負你，辜負我，顯揚醜陋和笨拙，也是憐愛孩子而不覺得羞愧。心不是佛，智不是道（頌）：花徑雨後，苔蘚濕滑。喜鵲叫聲過後，午睡醒來。四處張望，白雲消散殆盡，夕陽斜照著幾座山峰，一片青翠。仰山插鍬子的話（頌）：試問田里有多少人？插鍬叉手已經很分明。割茅草雖然是南山的事情，有幾個人知道感恩，懂得報恩？擊竹因緣（頌）：潦倒的長行僧，靠粥飯度日，隨意拋擲瓦礫，卻引起了清風。忽然打著娘生鼻（比喻觸及本性）。
【English Translation】 English version: Kuàng (vast). Acting freely and unrestrained, achieving immediate liberation. This saying contains one principle and two meanings. If one can discern them clearly, then one can achieve something in Buddhism. If one cannot discern them clearly, then do not say that there are no doubts. Having said this, he put down his staff and stepped down from his seat.
Chan Master Ciyun Jiananxian
Was the son of the Liu family of Puyang, whose family had been engaged in Confucianism for generations. Because of the Jia Shen Incident (1644), he mingled in the army for many years, always harboring the thought of leaving the world. In Yunnan Province, he was tonsured by Monk Guyue and received the full precepts. He followed his teacher back to Yucheng in Sichuan, where he opened the Baiyangxun Ancestral Temple, which was completely renewed after more than twenty years. Because his teacher passed away early, in the winter of the Bingchen year of the Kangxi reign (1676), he heard that Monk Shengke had built the Huayan Temple, so he went to pay his respects. He presented the Songgu Records he had written. Monk Ke used koans to test him, and they were very compatible, and he endorsed him on behalf of Monk Guyue. There is a Songgu Mountain Residence that is circulated in the world. Now, a few of them are selected to prove what he has gained. The World-Honored One was born (ode): What do you want to do by pointing to the sky and pointing to the earth? He is arrogant and bold as if there is no one else around. He thought that only his beard was red, but who knew that there were also red-bearded barbarians. The World-Honored One ascends the seat (ode): The one on the seat should know where the one below the seat comes from. Originally, there was no fabrication, but a clever arrangement. Among them, the most unbearable is Manjushri Bodhisattva, who buried millions of people and gods alive. Ananda overturns the flagpole (ode): What else is there to transmit besides the transmission of the golden kasaya? It is reported that the flagpole in front of the door has fallen. There is nothing special about the younger brother responding to the older brother's call. It is difficult for anyone to harmonize with the Yangchun White Snow tune. The National Teacher calls the attendant three times (ode): Three calls, three responses, and the matter is over. Carriages travel on land, and boats travel on water. Failing you, failing me, showing ugliness and clumsiness, is also loving children without feeling ashamed. The mind is not the Buddha, wisdom is not the Tao (ode): After the rain on the flower path, the moss is slippery. After the magpie's cry, I wake up from my afternoon nap. Looking around, the white clouds have dissipated, and the setting sun shines on several peaks, all green. Yangshan's words about inserting a hoe (ode): May I ask how many people are in the field? Inserting the hoe and folding hands is already clear. Although cutting thatch is a matter of Nanshan, how many people know gratitude and know how to repay it? The cause of striking bamboo (ode): A down-and-out long-walking monk, living on porridge and rice, casually throws tiles and stones, but stirs up a clear breeze. Suddenly hitting the nose born of the mother (a metaphor for touching the original nature).
萬里無雲日正中。雪峰望州亭相見話。(頌)望州烏石與僧堂。物物無私覿面彰。知己乍逢清夜話。月明窗影倒垂楊。
上乘啟禪師
渚宮段氏子。為明末郎將。遂入羊還山沖虛律主處剃染。圓具。游渝。詣華嵓聖和尚。麈拂之下多所契機。華嵓贈以笠與偈云。老僧頭上之物。不是泛常人情。除是充家之子。不可輕以與人。印心之後。律身猶嚴。后住龜亭金鰲。繼遷崇福。于壬申夏。無恙而終。有得法上首念攝月。建塔于華嵓之東嶺。
不惑興禪師
營山王氏子。值蜀亂出楚。剃染于香嚴宕山和尚座下。圓具。同聖可和尚遍參。言下獲益。尋常橫機不讓。一日可曰。胡言漢語拈置一邊。父母未生前道一句子。惑便掌。可曰。太粗生。惑又掌。可休去。後印以偈曰。木樨中毒堯都發。面上而今猶五痕。含撼十年心未已。冤冤只報有仇人。還蜀住漢州之孝泉。上堂。僧問。父母未生前。那個是學人本來面目。師云。眼橫鼻直。進云。死了燒了。面目何在。師便打。進云。還許學人別通訊息也無。師又打云。綠楊芳草地。散步任優遊。顧眾云。會么。其或不會。今日定要與諸人別通訊息。拽拄杖下座歸方丈。端坐而逝。眾齋不見師出。入室撼之已寂。一眾方知今日定要別通訊息之語。塔于本山。
【現代漢語翻譯】 現代漢語譯本 萬里無雲，陽光正盛。在雪峰望州亭相見，促膝長談。（頌）望州烏石與僧堂，萬物皆無私，坦誠相見。知己難得，清夜長談，明月當空，窗外樹影倒映，宛如垂楊。
上乘啟禪師
是渚宮段氏之子，明朝末年（公元1644年）的郎將。後來在羊還山沖虛律主處剃度出家，受具足戒。遊歷渝地，拜訪華嵓聖和尚，在華嵓的教導下多有領悟。華嵓贈送他斗笠並作偈語說：『老僧頭上的這件東西，不是尋常之物，只有能承擔家業的弟子，才可輕易相贈。』印證心性之後，持戒更加嚴格。後來住持龜亭金鰲，之後遷往崇福。在壬申年（推測為清順治九年，公元1652年）夏天，安詳圓寂。得法弟子念攝月，在華嵓東嶺建塔紀念。
不惑興禪師
是營山王氏之子，正值四川戰亂，逃到湖北。在香嚴宕山和尚座下剃度出家，受具足戒。與聖可和尚一同參學，在言語間獲得啓發。平時言辭犀利，不肯退讓。一天，聖可說：『胡言漢語都放在一邊，說說父母未生之前的那一句。』不惑便打了他一掌。聖可說：『太粗魯了。』不惑又打了他一掌。聖可便作罷。後來聖可作偈印證說：『木樨中毒，堯都發作，臉上至今還有五道掌痕。含恨十年，心意未平，冤冤相報何時了。』回到四川，住持漢州孝泉。上堂說法時，有僧人問：『父母未生之前，哪個是學人本來的面目？』禪師說：『眼橫鼻直。』僧人追問：『死了燒了，面目又在哪裡？』禪師便打了他。僧人又問：『還允許學人另尋出路嗎？』禪師又打了他，說：『綠楊芳草地，散步任優遊。』回頭對大眾說：『明白了嗎？如果還不明白，今天一定要與諸位另尋出路。』說完便拄著枴杖走下座位，回到方丈。端坐而逝。眾僧齋飯時不見禪師出來，進入禪房搖動他，已經寂然不動。眾人才知道今天另尋出路之語的含義。塔建在本山。
【English Translation】 English version Clouds vanish, the sun shines brightly. Meeting at Snow Peak's Wangzhou Pavilion for a heartfelt conversation. (Verse) Wangzhou Black Rock and the monastery, all things are selfless, appearing face to face. Rare to meet a confidant, a clear night's talk, the bright moon in the sky, the window reflects the shadow of the tree, like a weeping willow.
Chan Master Shangcheng Qi
He was the son of the Duan family of Zhugong, a military officer in the late Ming Dynasty (1644 AD). Later, he was tonsured at Chongxu Vinaya Master of Yanghuan Mountain and received full ordination. He traveled to Yu and visited the Venerable Hua Yan Sheng, gaining much insight under Hua Yan's guidance. Hua Yan presented him with a bamboo hat and a verse, saying: 'This thing on the old monk's head is not for ordinary people. Only a disciple who can carry on the family tradition can be easily given it.' After confirming his mind, he adhered to the precepts even more strictly. Later, he resided at Guiting Jin'ao, and then moved to Chongfu. In the summer of Renshen (presumably 1652 AD during the Shunzhi reign of the Qing Dynasty), he passed away peacefully. His Dharma heir, Nian Sheyue, built a pagoda on the east ridge of Hua Yan in his memory.
Chan Master Buhuo Xing
He was the son of the Wang family of Yingshan. During the chaos in Sichuan, he fled to Hubei. He was tonsured under the Venerable Dangshan of Xiangyan and received full ordination. He studied with Venerable Sheng Ke, gaining enlightenment through words. He was usually sharp in his speech and unwilling to yield. One day, Sheng Ke said: 'Put aside both nonsense and meaningful speech, and say a word before your parents were born.' Buhuo slapped him. Sheng Ke said: 'Too rough.' Buhuo slapped him again. Sheng Ke then stopped. Later, Sheng Ke composed a verse to confirm his enlightenment, saying: 'Intoxicated by osmanthus, Yao Du erupts, five palm prints still remain on his face. Holding a grudge for ten years, the heart is not yet at peace, revenge begets revenge, when will it end?' Returning to Sichuan, he resided at Xiaoquan in Hanzhou. During a Dharma talk, a monk asked: 'Before my parents were born, what is the student's original face?' The master said: 'Eyes horizontal, nose vertical.' The monk pressed on: 'After death and cremation, where is the face?' The master then struck him. The monk asked again: 'Is the student allowed to seek another way out?' The master struck him again, saying: 'Green willows and fragrant grass, stroll leisurely.' Turning to the assembly, he said: 'Do you understand? If you don't understand, today I will definitely show you another way out.' After saying this, he leaned on his staff and stepped down from the seat, returning to his room. He sat in meditation and passed away. When the monks did not see the master come out for the meal, they entered his room and shook him, but he was already still. Only then did the assembly understand the meaning of his words about seeking another way out today. The pagoda was built on this mountain.
指云孝禪師
新津黎氏子。廿歲從華嵓聖和尚剃染。即于座下圓具。參崇華天隱有年。后歸華嵓。綱維眾僧數載。嘗有頌德山托缽。(頌)拶破虛空枯木花。作者相逢兩會家。雖然各具頂門眼。玉本無瑕卻有瑕。十八女子不繫裙。(頌)十八女子不繫裙。赤體條條百鍊金。衲僧若作分外事。何年出得鐵圍城。(又)無價寶珠人不識。系其衣里弗相親。洞山覿面當機疾。知解堂堂凈法身。
嘉石亮禪師
長壽熊氏子。髫年祝髮于大瑞禪師。具圓于石頭和尚。參聖和尚于云峰。令看父母未生前話。久無所入。一日聖和尚開示。無明父。恩愛母。須具殺父殺母手段始得。不覺打失鼻孔。入室次。聖問。如是未生前的句。師云。霽雪峰高冷。問如何是已生后句。師云。梅花噴鼻香。聖遂與偈云。復見天心春日長。嘉平百物自芬芳。不因霽雪峰高冷。爭得梅花噴鼻香。云峰秉拂小參。舉僧問雪峰。古澗寒泉時如何。峰云。瞪目不見底。僧云。飲者如何。峰云。不從口入。僧后舉似趙州。州云。不可從鼻孔里入也。僧問趙州。古澗寒泉時如何。州云苦。僧云。飲者如何。州云死。雪峰聞之。從此不答話。師云。性亮撿點將來。雪峰解吞不解吐。趙州解吐不解吞。未免各執一見。亮卻不然。設有問古澗寒泉
【現代漢語翻譯】 現代漢語譯本 指云孝禪師
新津黎氏之子。二十歲時跟隨華嵓聖和尚剃度出家，並在其座下受具足戒。之後在崇華天隱處參學多年，后又回到華嵓。擔任綱維管理僧眾數年。曾有讚頌德山托缽的偈頌：『拶破虛空枯木花，作者相逢兩會家。雖然各具頂門眼，玉本無瑕卻有瑕。』（頌意為：衝破虛空，枯木開花，作者相逢在兩個場合。雖然各自具有頭頂上的眼睛，玉本來沒有瑕疵卻有了瑕疵。）
十八女子不繫裙。（頌）十八女子不繫裙，赤體條條百鍊金。衲僧若作分外事，何年出得鐵圍城。（又）無價寶珠人不識，系其衣里弗相親。洞山覿面當機疾，知解堂堂凈法身。
（頌意為：十八歲的女子不繫裙子，赤裸的身體條條都是百鍊之金。出家人如果做不該做的事，什麼時候才能出得了鐵圍山？（又）無價的寶珠沒有人認識，繫在衣服里卻不相親近。洞山禪師當面指出，當機立斷，知解堂堂，是清凈的法身。）
嘉石亮禪師
長壽熊氏之子。年幼時在大瑞禪師處剃度。在石頭和尚處受具足戒。在云峰參拜聖和尚，聖和尚讓他參看『父母未生前』的話頭。很久都沒有領悟。一天，聖和尚開示說：『無明是父親，恩愛是母親，必須具備殺父殺母的手段才能有所得。』（意為：必須斷除無明和恩愛，才能證悟。）不覺間忽然開悟。入室請益時，聖和尚問：『如是未生前的句子是什麼？』 亮禪師回答說：『霽雪峰高冷。』（意為：雪后初晴的山峰，高聳而寒冷。）問：『如何是已生后的句子？』 亮禪師回答說：『梅花噴鼻香。』（意為：梅花的香味撲鼻而來。）聖和尚於是作偈頌說：『復見天心春日長，嘉平（指周曆的十二月，周朝曆法的十二月）百物自芬芳。不因霽雪峰高冷，爭得梅花噴鼻香。』（意為：又見到天心，春日漸長，嘉平（公元紀年）時節萬物芬芳。如果不是因為雪后初晴的山峰高聳而寒冷，怎麼能有梅花的香味撲鼻而來呢？）
云峰秉拂小參時，舉僧人問雪峰：『古澗寒泉時如何？』（意為：古老山澗中的寒冷泉水是什麼樣的？）雪峯迴答說：『瞪目不見底。』（意為：睜大眼睛也看不到底。）僧人問：『飲者如何？』（意為：飲用泉水的人怎麼樣？）雪峯迴答說：『不從口入。』（意為：不從口中進入。）僧人後來把這件事告訴趙州。趙州說：『不可從鼻孔里入也。』（意為：不可以從鼻孔里進入。）僧人問趙州：『古澗寒泉時如何？』 趙州回答說：『苦。』（意為：是苦的。）僧人問：『飲者如何？』 趙州回答說：『死。』（意為：會死。）雪峰聽到這些話后，從此不再回答問題。亮禪師說：『性亮撿點將來，雪峰解吞不解吐，趙州解吐不解吞，未免各執一見。亮卻不然，設有問古澗寒泉…』（意為：雪峰只懂得吞，不懂得吐，趙州只懂得吐，不懂得吞，難免各自執著于自己的見解。我亮卻不是這樣，如果有人問古澗寒泉…）
【English Translation】 English version Zen Master Zhiyun Xiao
A native of Xinjin, son of the Li family. At the age of twenty, he was tonsured by Venerable Hua Yan Sheng and received the full precepts under him. He studied with Tianyin of Chonghua for many years, and later returned to Hua Yan. He managed the monastic community for several years. He once composed a verse praising Deshan's alms-begging: 'Breaking through the void, withered trees bloom. The authors meet in two gatherings. Although each has an eye on the top of their head, the jade is flawless but has flaws.'
'Eighteen girls without skirts.' (Verse) 'Eighteen girls without skirts, their naked bodies are strips of hundred-refined gold. If a monk does something beyond his duty, when will he ever escape the Iron Enclosure Mountain?' (Also) 'A priceless pearl is unrecognized, tied in one's clothes but not cherished. Dongshan directly and swiftly points out the opportunity, the understanding is grand, the pure Dharma body.'
Zen Master Jiashi Liang
A native of Changshou, son of the Xiong family. He was tonsured at a young age by Zen Master Da Rui and received the full precepts from Venerable Shitou. He visited Venerable Sheng at Yunfeng, who instructed him to contemplate the 'before parents were born' koan. He remained without insight for a long time. One day, Venerable Sheng instructed: 'Ignorance is the father, affection is the mother. One must have the means to kill the father and kill the mother to attain realization.' Unknowingly, he lost his nose (meaning he awakened). During a private interview, Venerable Sheng asked: 'What is the phrase before birth?' The Master replied: 'The snow-cleared peak is high and cold.' (Jì xuě fēng gāo lěng). Asked, 'What is the phrase after birth?' The Master replied: 'Plum blossoms spray fragrance.' (Méihuā pēn bí xiāng). Venerable Sheng then composed a verse: 'Again seeing the heart of heaven, the spring day lengthens, in Jiaping (the twelfth month of the Zhou calendar) all things are fragrant. If not for the snow-cleared peak being high and cold, how could one obtain the fragrance of plum blossoms?'
During a small Dharma assembly at Yunfeng, the abbot raised the question a monk asked Xuefeng: 'What is it like at the ancient stream's cold spring?' Xuefeng said: 'Staring eyes cannot see the bottom.' The monk asked: 'What about the drinker?' Xuefeng said: 'It does not enter through the mouth.' Later, the monk told Zhao Zhou about this. Zhao Zhou said: 'It cannot enter through the nostrils either.' The monk asked Zhao Zhou: 'What is it like at the ancient stream's cold spring?' Zhao Zhou replied: 'Bitter.' The monk asked: 'What about the drinker?' Zhao Zhou replied: 'Death.' After hearing this, Xuefeng never answered questions again. The Master said: 'Xingliang examines this, Xuefeng knows how to swallow but not how to spit, Zhao Zhou knows how to spit but not how to swallow, inevitably each clings to one view. Liang is not like that, if asked about the ancient stream's cold spring...'
時如何。可以消渴。飲者如何。切忌多貪。且道。雪峰不答話又作么生。爭之不足。讓之有餘。示眾。道之一字。本無言說。所謂水中鹽味。色里膠青。決定是有。不見其形。實際理地。纖塵不立。未動腳跟。好與三十。不見趙州道。汝但究理而坐三二十年。若還不會。擷取老僧頭去。恁么為人擔任。信不誣矣。諸師欲於一七二七三四七日中。構副此事。大難大難。直須日用四威儀中。年年此日。歲歲今朝。稍有少分相因。始不負出塵之志。久立。
圓通惟識典禪師
宕渠盧氏子。丱歲禮問知大師剃染。圓具於四峨山菊惟和尚。參遍尊宿。后參華嵓聖可和尚。落堂考工。問三界惟心。萬法惟識。死了燒了。何為心識。師豎起拳。嵓云。死了燒了。阿誰豎拳。師仍豎拳。嵓云。生鐵鑄就即不無。兩片皮交閣在甚處。師便拜。嵓便打。次日復以前話詰之。師亦豎拳。嵓云。昨日道過了也。師云。一回拈出一回新。嵓復打云。放你不過。一日嵓問師。如何是德山末後句。師云。道不出。嵓云。密起其意又作么生。師云。拽不入。嵓云。因甚師遭徒記。師云。教得孩兒解罵爺。嵓云。不謬華嵓悅眾。遂鍼芥相投。授以記莂云。一個拳頭生鐵鑄。不從人得誰相付。如斯方便與君通。震旦古今無別路。師偈句頗繁。略
【現代漢語翻譯】 現代漢語譯本 時如何？可以消渴（止渴）。飲者如何？切忌多貪。且道，雪峰（雪峰義存禪師）不答話又作么生？爭之不足，讓之有餘。示眾：道之一字，本無言說，所謂水中鹽味，色里膠青，決定是有，不見其形。實際理地，纖塵不立，未動腳跟，好與三十（三十棒）。不見趙州（趙州從諗禪師）道：『汝但究理而坐三二十年，若還不會，擷取老僧頭去。』恁么為人擔任，信不誣矣。諸師欲於一七二七三四七日中，構副此事，大難大難。直須日用四威儀中，年年此日，歲歲今朝，稍有少分相因，始不負出塵之志。久立。
圓通惟識典禪師
宕渠盧氏子。丱歲禮問知大師剃染，圓具於四峨山菊惟和尚。參遍尊宿，后參華嵓聖可和尚。落堂考工，問：『三界惟心，萬法惟識，死了燒了，何為心識？』師豎起拳。嵓（華嵓聖可和尚）云：『死了燒了，阿誰豎拳？』師仍豎拳。嵓云：『生鐵鑄就即不無，兩片皮交閣在甚處？』師便拜。嵓便打。次日復以前話詰之，師亦豎拳。嵓云：『昨日道過了也。』師云：『一回拈出一回新。』嵓復打云：『放你不過。』一日嵓問師：『如何是德山（德山宣鑒禪師）末後句？』師云：『道不出。』嵓云：『密起其意又作么生？』師云：『拽不入。』嵓云：『因甚師遭徒記？』師云：『教得孩兒解罵爺。』嵓云：『不謬華嵓悅眾。』遂鍼芥相投，授以記莂云：『一個拳頭生鐵鑄，不從人得誰相付？如斯方便與君通，震旦古今無別路。』師偈句頗繁，略。
【English Translation】 English version What about the time? It can quench thirst. What about the drinker? Be careful not to be greedy. Furthermore, what does Xuefeng (Zen Master Xuefeng Yicun) do when he doesn't answer? Contention is not enough, concession is more than enough. He shows the assembly: The word 'Dao' originally has no words to speak of. It is like the taste of salt in water, or the glue in color. It definitely exists, but its form cannot be seen. In the realm of actual principle, not a speck of dust can stand. Before moving your feet, it's good to give thirty (thirty blows). Didn't Zhao Zhou (Zen Master Zhao Zhou Congshen) say: 'You just investigate the principle and sit for thirty or forty years. If you still don't understand, cut off this old monk's head.' Taking responsibility for people like this is truly not deceptive. If you teachers want to construct and assist in this matter within one, seven, two, seven, three, four, or seven days, it is extremely difficult. You must use the four dignities of daily life, every year on this day, every year is today. If there is even a slight connection, then you will not betray your ambition to leave the dust. Standing for a long time.
Zen Master Yuantong Weishi Dian
A son of the Lu family from Dangqu. At a young age, he respectfully asked Master Zhi to shave his head and dye his robes, and he was fully ordained by Abbot Juwei of the Four Emei Mountains. He visited all the venerable monks, and later visited Abbot Shengke of Huayan. He entered the hall to examine his skills and asked: 'The three realms are only mind, and all dharmas are only consciousness. When one dies and is cremated, what is mind and consciousness?' The master raised his fist. Yan (Abbot Shengke of Huayan) said: 'When one dies and is cremated, who raises their fist?' The master still raised his fist. Yan said: 'Being cast from pig iron is not impossible, but where are the two pieces of skin joined?' The master then bowed. Yan then struck him. The next day, he questioned him again with the previous words, and the master also raised his fist. Yan said: 'I already said it yesterday.' The master said: 'Each time I bring it up, it is new.' Yan struck him again and said: 'I won't let you pass.' One day, Yan asked the master: 'What is the final phrase of Deshan (Zen Master Deshan Xuanjian)?' The master said: 'I can't say it.' Yan said: 'What about secretly arousing its meaning?' The master said: 'I can't pull it in.' Yan said: 'Why did the master suffer the disciple's record?' The master said: 'It teaches the child to know how to scold his father.' Yan said: 'It is not wrong for Huayan to please the assembly.' Then they were perfectly matched, and he gave him a prophecy, saying: 'A fist cast from pig iron, if it is not obtained from others, to whom will it be entrusted? Such expedient means will connect you, there is no different path in China from ancient times to the present.' The master's verses are quite numerous, omitted.
收數則。世尊初生。(頌)指天指地起干戈。好尚貪高人幾多。縱有超群越格者。惡人自有惡人磨。若能轉物即同如來。(頌)一點也無。沒處著解。包括三才。縱橫無礙。五千余軸紙墨之害。等閑將出大人境界。女子入定。(頌)空谷傳聲。虛堂寂聽。信之則有。叩之則應。看他大力人。弗假將軍令。混沌未分。(頌)燒不然浸不入。未知名是何物。三世諸佛全體。大地眾生[宋-木+巢]窟。婆子燒庵。(頌)者老婆。多捏怪。伶利衲僧。未放你在。把火燒庵徒自肥。至今惹下驢年債。
三淵惺禪師
忠州伯氏子。禮覺知師剃染。依止華嵓圓具。並受印偈。康熙癸亥春。住濮陽龍遊寺。十餘載嘗頌女子出定。貴者貴如金。賤者賤如土。女子與瞿曇。各自無張主。百丈野狐(頌)不落元來錯。不昧亦皆差。茫茫三界無來去。□□□□□毗茶。
大器成禪師
嘉州人。剃染于貴陽云歸。圓具于蓮月和尚。機契華嵓。后住隆昌。建正覺禪院。聖和尚住瀘陽之云峰。師省覲。峰命秉拂小參。呈拄杖云。者個乃方丈本師底。今落在悟成手中。只得搗虛練實。驗正辨邪。只貴人人向此徹去。卓一卓云。會么。悟成本是崖穴骨董。今霄逼拶出來。無法可說。借兩句葛藤。聊塞鈞命。世尊道。一切眾生俱
【現代漢語翻譯】 現代漢語譯本 收數則。世尊初生。（頌）指天指地，興起干戈，喜好貪求高位的人何其多。縱然有超越眾人、不落俗套的人，惡人自有更惡的人來磨礪他。如果能轉化外物，就與如來一樣。（頌）一點痕跡也沒有，無處可以捉摸理解，它包容了天、地、人三才，縱橫無礙。五千多卷經書，不過是紙墨的禍害，輕輕鬆鬆地展現出大丈夫的境界。女子入定。（頌）空曠的山谷傳來回聲，寂靜的廳堂里仔細傾聽。相信它就有，叩問它就有迴應。看他大力的人，不需要將軍的命令。混沌未分。（頌）火燒不著，水浸不入，不知道它是什麼東西。三世諸佛的全體，大地眾生的巢穴。老婦燒庵。（頌）這個老太婆，總是捏造奇怪的事情。聰明的僧人，也不會讓你得逞。放火燒庵，只是白白地讓自己得利，直到驢年馬月還要償還這筆債。
三淵惺禪師
忠州伯氏之子，拜覺知師剃度出家，依止華嵓受具足戒，並接受印可偈語。康熙癸亥年（1683年）春，住持濮陽龍遊寺。十餘年間，曾作頌女子出定：尊貴的人尊貴如黃金，卑賤的人卑賤如泥土。女子與瞿曇（釋迦牟尼的別稱），各自都沒有主宰。百丈野狐（頌）不落入空與有，本來就是錯的，不迷惑也都是差的。茫茫三界沒有來去，□□□□□毗茶。
大器成禪師
嘉州人，在貴陽云歸剃度出家，在蓮月和尚處受具足戒。與華嵓禪師機緣相契。後來住持隆昌，建立正覺禪院。聖和尚住在瀘陽的云峰，大器成禪師前往拜見。云峰禪師命他秉拂小參，呈上拄杖說：『這個是方丈本師的，現在落在悟成（大器成禪師的法號）手中，只能搗虛練實，驗證正邪，只希望人人都能徹底明白這個道理。』卓了一下拄杖說：『明白了嗎？悟成本來就是山崖洞穴里的老古董，今晚被逼迫出來，沒有什麼法可以說，借用兩句葛藤（比喻禪語），姑且應付一下你的命令。』世尊說：『一切眾生都……』
【English Translation】 English version Verses on Collection. When the World-Honored One was first born: (Verse) Pointing to the heavens and pointing to the earth, he stirs up strife. How many people are fond of greed and high positions. Even if there are those who surpass the crowd and are unconventional, evil people will have even more evil people to grind them down. If one can transform external things, one is the same as the Tathagata. (Verse) There is not a trace, nowhere to grasp and understand. It encompasses the three realms of heaven, earth, and humanity, unobstructed in all directions. More than five thousand scrolls of scriptures are just a disaster of paper and ink, easily displaying the realm of a great person. A woman enters samadhi. (Verse) An echo comes from an empty valley, listen carefully in a silent hall. Believe in it and it exists, knock on it and there is a response. Look at that person of great strength, he does not need the general's orders. Before chaos was divided. (Verse) It cannot be burned, it cannot be soaked, not knowing what it is. The entirety of the Buddhas of the three worlds, the nest of all living beings on earth. An old woman burns down a temple. (Verse) This old woman, always fabricating strange things. A clever monk will not let you succeed. Burning down the temple only benefits oneself, and one will have to repay this debt until the year of the donkey.
Zen Master Sanyuan Xing
The son of the Bo family in Zhongzhou, he was tonsured by Master Juezhi, relied on Hua Yan to receive the full precepts, and received the verse of approval. In the spring of the Guihai year of the Kangxi reign (1683), he resided at Longyou Temple in Puyang. For more than ten years, he composed a verse on a woman entering samadhi: The noble are as noble as gold, the lowly are as lowly as dirt. The woman and Gautama (another name for Shakyamuni), each has no master. Baizhang's Wild Fox (Verse) Not falling into emptiness or existence is originally wrong, not being confused is also a mistake. The vast three realms have no coming or going, □□□□□ Pitha.
Zen Master Daqi Cheng
A native of Jia Prefecture, he was tonsured at Guiyang Yungui and received the full precepts from Abbot Lian Yue. He had an affinity with Zen Master Hua Yan. Later, he resided in Longchang and established the Zhengjue Zen Temple. When Holy Abbot resided at Yunfeng in Luyang, Zen Master Daqi Cheng went to visit. Zen Master Yunfeng ordered him to hold the whisk for a small Dharma talk, presenting the staff and saying: 'This belongs to the abbot's original teacher, now it falls into the hands of Wu Cheng (Daqi Cheng's Dharma name), one can only pound emptiness and practice reality, verify the correct and distinguish the evil, only hoping that everyone can thoroughly understand this principle.' He tapped the staff once and said: 'Do you understand? Wu Cheng was originally an old antique in a mountain cliff cave, tonight he is forced out, there is no Dharma to speak of, borrowing two sentences of tangled vines (a metaphor for Zen sayings), I will just fulfill your order.' The World-Honored One said: 'All sentient beings are...'
有如來智慧德相。趙州道。狗子佛性無。諸上座。世尊道有。趙州道無。是同是別。若道是同。法無同相。若道是別。豈有兩般。還會么。剎剎塵塵一樣心。奈何人不自推尋。若還直下承當得。弄潮須是弄潮人。喝一喝。
碧露夢禪師
蜀東綦江張氏子。中年于慧覺和尚處剃染。圓具。依華嵓聖和尚座下落節。而受記莂。買舟出峽。住溧陽崇隆寺。解制上堂云。雪壓松梢靜。霜嚴老樹寒。白雲有意常封鎖。幽鳥無心以度關。長安大道。鐵蛇橫欄。去去終難去。還還不易還。以拂子打圓相。于中劃破云。諸禪客仔細參。草鞋終被腳頭瞞。
提刑奣映高居士
初到華嵓。茶次問嵓。古人道。如人在樹。手不攀枝。足不踏枝。口銜樹枝。若問祖師西來意。答則失命。不答違問。如何。嵓以手指自己茶鐘了。又指士鐘。士從者即取鐘斟茶。嵓云。強將之下無弱兵。士云何也。嵓云。居士從者。也會祖師西來意。士云。和尚以手為舌。嵓云。居士以何為舌。士云以舌為舌。嵓作驚勢。士云何也。嵓云。非居士不能放身捨命。士云。無身命可舍。嵓云。老僧一時眼花。士云瞎。嵓云瞎瞎。士云。如此則成戲論歟。嵓云。仁者見之謂之仁。士云。某猶日用不知。乃設禮。后士又同屠居士游溫泉。士將浴吃餅
【現代漢語翻譯】 現代漢語譯本 有如來智慧德相（指佛的智慧和功德）。趙州禪師問道：『狗子有佛性嗎？』各位禪師，世尊說有，趙州禪師卻說沒有，這到底是相同還是不同呢？如果說是相同，那麼佛法就沒有不同的表象；如果說是不同，難道會有兩種佛性嗎？你們明白了嗎？每個剎土、每粒微塵都具有同樣的心性，為什麼人們不能自己去探尋呢？如果能夠當下領悟，才能成為真正的弄潮兒（比喻在修行中掌握主動的人）。』（停頓）喝！（表示棒喝）
碧露夢禪師 蜀地綦江人張氏之子。中年在慧覺和尚處剃度出家，受具足戒。依止華嵓聖和尚座下，得到印可和授記。乘船出三峽，住在溧陽崇隆寺。解制上堂時說：『雪壓松樹梢頭靜，霜打老樹寒意濃。白雲有意常常封鎖山路，幽鳥無心隨意飛過關隘。長安大道，鐵蛇橫臥阻攔。離去終究難以離去，返回也不容易返回。』用拂塵畫了個圓相，從中劃破，說：『各位禪師仔細參詳，草鞋最終還是被腳所欺騙啊（比喻修行者容易被表象迷惑）。』
提刑奣映高居士 初到華嵓禪師處，在喝茶時問華嵓禪師：『古人說，如人在樹上，手不攀樹枝，腳不踩樹枝，口裡咬著樹枝，如果有人問什麼是祖師西來意（指禪宗的根本宗旨），回答就會喪命，不回答就違背了提問。』華嵓禪師用手指了自己的茶鐘，又指了高居士的茶鐘。高居士隨即取過茶鐘斟茶。華嵓禪師說：『強將手下無弱兵。』高居士問為什麼。華嵓禪師說：『居士的隨從，也懂得祖師西來意。』高居士說：『和尚您以手為舌。』華嵓禪師問：『居士您以什麼為舌？』高居士說：『以舌為舌。』華嵓禪師做出驚訝的樣子。高居士問為什麼。華嵓禪師說：『不是居士不能放身捨命（指放下執著）。』高居士說：『沒有身命可以捨棄。』華嵓禪師說：『老僧一時眼花了。』高居士說：『瞎了。』華嵓禪師說：『瞎了瞎了。』高居士說：『如此就成了戲論了嗎？』華嵓禪師說：『仁者見之謂之仁。』高居士說：『我還是每天都在用卻不知道。』於是行禮。後來高居士又和屠居士一起去溫泉遊玩，高居士將要洗浴時吃餅。
【English Translation】 English version It possesses the Tathagata's (如來) (one of the titles of a Buddha, meaning 'Thus Gone' or 'Thus Come') wisdom and virtuous characteristics. Zen Master Zhaozhou (趙州) asked, 'Does a dog have Buddha-nature (佛性) (the inherent potential for enlightenment)?' Monks, the World-Honored One (世尊) (another title for the Buddha) said it has, but Zhaozhou (趙州) said it does not. Are they the same or different? If you say they are the same, then the Dharma (法) (the teachings of the Buddha) has no different appearances. If you say they are different, how can there be two kinds of Buddha-nature (佛性)? Do you understand? Every land, every speck of dust, has the same mind. Why do people not seek it within themselves? If you can directly realize this, then you must be a wave-rider (弄潮人) (metaphor for someone who masters the practice).』 (Pause) A shout!
Zen Master Bilu Meng (碧露夢) He was Zhang's son from Qijiang (綦江), Shudong (蜀東) (eastern Sichuan). In middle age, he was tonsured at the place of Monk Huijue (慧覺), receiving full ordination. He relied on the seat of Monk Hua Yan Sheng (華嵓聖), receiving recognition and prediction. He took a boat out of the Three Gorges, residing at Chonglong Temple (崇隆寺) in Liyang (溧陽). At the end of the retreat, he ascended the hall and said, 'Snow presses the pine branches into stillness, frost tightens the old tree with cold. White clouds intentionally often seal off the mountain path, secluded birds unintentionally fly over the pass at will. On the great road of Chang'an (長安) (ancient capital of China), an iron snake lies across the path. Leaving is ultimately difficult, returning is not easy. ' He drew a circle with his whisk, breaking it in the middle, saying, 'Zen practitioners, carefully contemplate, straw sandals are ultimately deceived by the toes (metaphor for practitioners being deceived by appearances).'
Layman Ti Xing Weng Ying Gao (提刑奣映高) Upon first arriving at Hua Yan's (華嵓) place, during tea, he asked Hua Yan (華嵓), 'The ancients said, 'If a person is in a tree, his hands do not grasp the branches, his feet do not step on the branches, and his mouth holds a branch. If someone asks about the meaning of the Patriarch's (祖師) (referring to Bodhidharma, the first patriarch of Zen) coming from the West (西來意) (the fundamental principle of Zen), answering will result in losing one's life, not answering violates the question.' What is it?' Hua Yan (華嵓) pointed to his own teacup, then pointed to the layman's cup. The layman immediately took the cup and poured tea. Hua Yan (華嵓) said, 'Under a strong general, there are no weak soldiers.' The layman asked why. Hua Yan (華嵓) said, 'The layman's attendant also understands the meaning of the Patriarch's (祖師) coming from the West (西來意).' The layman said, 'Venerable Monk, you use your hand as your tongue.' Hua Yan (華嵓) asked, 'What do you use as your tongue?' The layman said, 'I use my tongue as my tongue.' Hua Yan (華嵓) made a surprised gesture. The layman asked why. Hua Yan (華嵓) said, 'It is not the layman who cannot let go of his body and life (放身捨命) (referring to letting go of attachments).' The layman said, 'There is no body or life to abandon.' Hua Yan (華嵓) said, 'This old monk's eyes are temporarily blurred.' The layman said, 'Blind.' Hua Yan (華嵓) said, 'Blind, blind.' The layman said, 'In that case, does it become a jest?' Hua Yan (華嵓) said, 'The benevolent see it as benevolence.' The layman said, 'I still use it daily without knowing it.' Then he bowed. Later, the layman went to the hot springs with Layman Tu (屠), and the layman was about to bathe and eat a cake.
次。屠云。大家來吃湯餅會。士云。此處可名洗兒泉。嵓云。九龍吐水也未。士云。憾不自脅間出也。嵓提起槵珠作痛聲。屠云。此老倒會捏怪。嵓云。入水求人兩意符。九龍吐水沐金軀。毋云不自脅間出。痛徹山僧一串珠。嵓后贈士硯並偈序云。縉山四面逼來。拶碎袈裟。狹路相逢。打開秘藏。觸著磕著。原非等閑。共濟同舟。豈是細事。君肯承當直下。我敢信手拈來。曾經御案頒行。何必生師指點。君若不欲。在此原無。我不將來。于君已有。偈云。御賜元章的石頭。流傳到我似虛舟。浴云溪畔拈將出。點化魚龍天際儔。
云溪明府帝臣王居士
佛成道先一日入山。同云峰遊山次。士乞峰拄杖。峰便打。士便拜再乞。峰乃與之。未及舉跬。便折即乞偈。峰笑云。氣骨產生也大奇。偶然投合大乘機。輕輕不用纖毫力。折我云峰杖一枝。士躍然喜。歸便設禮焉。次日請上堂。山僧拄杖子。昨夜睹明星而悟云。吾觀山河大地草木叢林。皆有如來智慧德相。元無妄想執著。亦不求證。且道。與釋迦悟底是同是別。良久顧左右云。者里忽有個漢出來道。五百人善知識。脫空妄語。云峰拄杖。昨日已被坦庵王公折卻了也。還有甚麼語話分。師笑云。老僧向他道。飛霞觀鬥。雪霽回峰。用得多少。以拄杖作釣勢云。
【現代漢語翻譯】 次日，屠云（人名）。大家來吃湯餅會。士云（人名）。此處可名洗兒泉。嵓云（人名）。九龍吐水也未？士云。憾不自脅間出也。嵓提起槵珠（一種念珠）作痛聲。屠云。此老倒會捏怪。嵓云。入水求人兩意符，九龍吐水沐金軀。毋云不自脅間出，痛徹山僧一串珠。嵓后贈士硯並偈序云。縉山（山名）四面逼來，拶碎袈裟。狹路相逢，打開秘藏。觸著磕著，原非等閑。共濟同舟，豈是細事。君肯承當直下，我敢信手拈來。曾經御案頒行，何必生師指點。君若不欲，在此原無。我不將來，于君已有。偈云。御賜元章（皇帝御筆）的石頭，流傳到我似虛舟。浴云溪畔拈將出，點化魚龍天際儔。
云溪明府帝臣王居士
佛成道先一日入山。同云峰（人名）遊山次。士乞峰拄杖。峰便打。士便拜再乞。峰乃與之。未及舉跬，便折即乞偈。峰笑云。氣骨產生也大奇，偶然投合大乘機。輕輕不用纖毫力，折我云峰杖一枝。士躍然喜。歸便設禮焉。次日請上堂。山僧拄杖子。昨夜睹明星而悟云。吾觀山河大地草木叢林，皆有如來智慧德相，元無妄想執著，亦不求證。且道。與釋迦（釋迦牟尼佛）悟底是同是別？良久顧左右云。者里忽有個漢出來道，五百人善知識，脫空妄語。云峰拄杖，昨日已被坦庵王公（人名）折卻了也。還有甚麼語話分？師笑云。老僧向他道，飛霞觀鬥，雪霽回峰。用得多少。以拄杖作釣勢云。
【English Translation】 Next day, Tu Yun (person's name) said, 'Let's all come to the tangbing (a type of noodle soup) gathering.' Shi Yun (person's name) said, 'This place can be named 'Baby Washing Spring'.' Yan Yun (person's name) asked, 'Have the nine dragons spouted water yet?' Shi Yun said, 'It's a pity it didn't come out from my ribs.' Yan raised his soapberry beads (a type of prayer beads) and made a sound of pain. Tu Yun said, 'This old man really knows how to fabricate strange things.' Yan Yun said, 'Entering the water to save people, both intentions align; nine dragons spout water to bathe the golden body. Don't say it didn't come out from my ribs; the pain pierces through this mountain monk's string of beads.' Later, Yan gifted Shi an inkstone with a verse and preface, saying, 'Mount Jin (mountain name) presses in from all sides, crushing the kasaya (Buddhist robe). Meeting on a narrow path, opening the secret treasure. Touching and bumping, it's originally no ordinary matter. Crossing the river in the same boat, how could it be a trivial thing? If you are willing to take on the responsibility directly, I dare to pick it up casually. Once it was issued by the imperial court, why need a teacher to point it out? If you don't want it, it's originally not here. I didn't bring it, it's already with you.' The verse says, 'The stone bestowed by the emperor's Yuan Zhang (imperial calligraphy), passed down to me like an empty boat. Picking it up by the Yuyun Creek, transforming fish and dragons into companions in the sky.'
Yunxi Magistrate, Imperial Subject Wang Layman
The day before Buddha's enlightenment, he entered the mountain. He was traveling in the mountains with Yunfeng (person's name). Shi begged Yunfeng for his staff. Yunfeng hit him. Shi bowed and begged again. Yunfeng then gave it to him. Before he could take a step, he broke it and immediately begged for a verse. Yunfeng laughed and said, 'Your innate spirit is truly extraordinary, accidentally aligning with the great vehicle's opportunity. Lightly, without using a bit of strength, you broke a branch of my Yunfeng's staff.' Shi was overjoyed. He returned and set up a ceremony. The next day, he invited him to ascend the hall. The mountain monk's staff, last night, upon seeing the morning star, I realized that I see mountains, rivers, the earth, grass, and forests, all have the Tathagata's wisdom and virtuous appearance, originally without delusion or attachment, nor seeking proof. Tell me, is what Shakya (Shakyamuni Buddha) realized the same or different? After a long while, he looked around and said, 'If someone here suddenly comes out and says, 'Five hundred good teachers,' it's empty and false talk. Yunfeng's staff, yesterday it was already broken by Tan'an Wang Gong (person's name). What more is there to say?' The master laughed and said, 'This old monk told him, 'Flying clouds watch the fight, snow clears and the peak returns.' How much is used?' He made a fishing gesture with the staff, saying.
還委悉么。釣竿斫盡重栽竹。不計功程得便休。卓拄杖下座。
體宗寧法嗣
湛一清禪師
蜀南永寧王氏子。廿歲禮本宗律師剃髮。至云峰體宗和尚座下圓具。參究己事。因撞露柱有省。投機偈曰。年來何事苦周遮。返覆推窮總是他。了了分明無一物。到頭滋味沒些些。婆子燒庵頌云。信手拈來展赤旗。縱橫予奪有神機。雖然賣悄圖何事。失卻娘生貼體衣。峰授以源流。侍巾瓶十六載。辭峰入滇。住會川迎恩寺。結制上堂。諸方結制安禪。迎恩升堂戲舞。驚起四海獰龍。撲落九天鳳翥。三乘拱手。十地擎拳。萬象森羅揚眉吐氣。周天星斗燦爛光輝。微塵國土東涌西沒。蠕動蜎飛各揮本有。不是神通妙用。亦非法爾如然。卓拄杖云。會么。今日也是兵隨印轉。將逐符行。正恁么時。祝聖開爐一句作么生道。野士無將酬帝德。須彌聊作一莖香。
兩生從法嗣
藏天宣禪師
蜀東王氏子。童時于護國寺。依不我師脫白。廿歲于師翁𣥏和尚處圓具。靈隱和尚過護國。得叩機要擊節有省。遍參尊宿。詣牂牁嘉瑞。值兩生和尚機語相投。與偈云。棒頭喝下接全機。電掣星飛較已遲。骨臭衫兒脫卻了。因緣到處聽施為。繼席松丘。有錄行世。其略示眾云。參禪要猛烈。不悟不休歇。打起好精神
【現代漢語翻譯】 現代漢語譯本 還委悉么？（還明白了嗎？）釣竿斫盡重栽竹，不計功程得便休。（即使釣竿用完了，還可以重新栽竹子，不計較過程，方便就好。）卓拄杖下座。（放下拄杖，走下座位。）
體宗寧法嗣（體宗寧的法嗣）
湛一清禪師
蜀南永寧王氏之子。二十歲時，禮本宗律師剃髮。到云峰體宗和尚座下受具足戒。參究自己的本性。因為撞到露柱而有所領悟，投機偈說：『年來何事苦周遮，返覆推窮總是他。（多年來爲了什麼事情如此苦惱，反覆推敲追究，總是在說它。）了了分明無一物，到頭滋味沒些些。（完全明白之後，發現什麼都沒有，到頭來也沒有什麼滋味。）』婆子燒庵頌說：『信手拈來展赤旗，縱橫予奪有神機。（隨意拿來就展開紅旗，縱橫施展，自有玄妙的機用。）雖然賣俏圖何事，失卻娘生貼體衣。（雖然賣弄風情爲了什麼，卻失去了天生的貼身衣服。）』體宗寧授予他源流。侍奉體宗寧十六年。辭別體宗寧前往雲南，住在會川迎恩寺。結制上堂時說：諸方結制安禪，迎恩升堂戲舞。（各處結制安禪，迎恩寺升堂卻在嬉戲舞蹈。）驚起四海獰龍，撲落九天鳳翥。（驚起四海的惡龍，撲落九天的鳳凰。）三乘拱手，十地擎拳。（三乘的修行者拱手，十地的菩薩擎拳。）萬象森羅揚眉吐氣，周天星斗燦爛光輝。（世間萬象都在揚眉吐氣，滿天星斗都在燦爛發光。）微塵國土東涌西沒，蠕動蜎飛各揮本有。（微塵般的國土東涌西沒，蠕動的昆蟲各自發揮本有的能力。）不是神通妙用，亦非法爾如然。（這不是神通的妙用，也不是理所當然。）』卓拄杖說：『會么？（明白了嗎？）今日也是兵隨印轉，將逐符行。（今天也是士兵隨著印章轉動，將領隨著符咒行動。）正恁么時，祝聖開爐一句作么生道？（正在這個時候，祝聖開爐這句話該怎麼說呢？）野士無將酬帝德，須彌聊作一莖香。（鄉野之人沒有什麼可以報答皇帝的恩德，姑且用須彌山作為一炷香吧。）』
兩生從法嗣（兩生的法嗣）
藏天宣禪師
蜀東王氏之子。小時候在護國寺，依不我師剃度。二十歲時，在師翁𣥏和尚處受具足戒。靈隱和尚路過護國寺，藏天宣禪師得以請教機要，受到啓發。遍參各位尊宿。到牂牁嘉瑞，遇到兩生和尚，機鋒相對，非常投合。呈偈說：『棒頭喝下接全機，電掣星飛較已遲。（當頭棒喝，接住全部的機鋒，電光火石，比較已經遲了。）骨臭衫兒脫卻了，因緣到處聽施為。（把這件臭皮囊脫掉了，隨處聽憑因緣安排。）』繼承松丘的席位。有語錄流傳於世。其中略示眾說：『參禪要猛烈，不悟不休歇。（參禪要勇猛精進，不悟道決不罷休。）打起好精神。（提起精神。）』
【English Translation】 English version Do you understand thoroughly? Even if the fishing rod is broken, we can replant bamboo. Don't count the effort, just rest when it's convenient. (He) puts down his staff and descends from the seat.
Successor of Tizong Ning (體宗寧) (a Chan master)
Chan Master Zhan Yiqing (湛一清)
He was the son of the Wang family of Yongning (永寧) in southern Sichuan. At the age of twenty, he was tonsured by a Vinaya master of this sect. He received full ordination under the seat of Abbot Tizong (體宗) of Yunfeng (云峰). He investigated his own affairs. He had an awakening when he bumped into a pillar. His verse of opportune response said: 'What have I been troubled by all these years, repeatedly investigating and pushing, it's always about that. When it's completely clear, there's nothing at all; in the end, there's no taste at all.' The verse of the old woman burning the hermitage said: 'Picking it up casually, unfurl the red flag; acting freely with divine mechanism. Although selling charm, what is the purpose? Losing the skin-tight clothes born from mother.' Tizong (體宗) transmitted the source to him. He served Tizong (體宗) for sixteen years. He left Tizong (體宗) and went to Yunnan, residing in Ying'en Temple (迎恩寺) in Huichuan (會川). When establishing the retreat, he said in the hall: 'The various places establish retreats for Chan meditation, but Ying'en (迎恩) ascends the hall to dance and play. Startling the fierce dragons of the four seas, knocking down the phoenixes soaring in the nine heavens. The Three Vehicles (三乘) fold their hands, the Ten Grounds (十地) raise their fists. The myriad phenomena of the universe raise their eyebrows and exhale, the stars in the sky shine brightly. The dust-mote lands rise and fall in the east and west, the wriggling and flying creatures each wield their inherent nature. This is not a miraculous use of supernatural powers, nor is it just naturally so.' He struck his staff and said, 'Do you understand? Today, it is also that the soldiers follow the seal's turning, and the generals follow the talisman's command. At just this moment, how would you say a phrase for blessing the sage and opening the furnace? The rustic has nothing to repay the emperor's virtue, so he uses Mount Sumeru (須彌) as a stick of incense.'
Successor of Liang Sheng (兩生) (a Chan master)
Chan Master Zang Tianxuan (藏天宣)
He was the son of the Wang family of eastern Sichuan. As a child, he left home at Huguo Temple (護國寺), relying on the teacher Buwo (不我). At the age of twenty, he received full ordination at the place of his teacher's teacher, Abbot Xin (𣥏). When Abbot Lingyin (靈隱) passed by Huguo Temple (護國寺), Zang Tianxuan (藏天宣) was able to ask about the essentials and had an awakening. He widely visited venerable elders. He went to Jiarui (嘉瑞) in Zangke (牂牁), where he met Abbot Liangsheng (兩生), and their interactions were very harmonious. He presented a verse saying: 'Under the stick and shout, receive the complete mechanism; lightning and shooting stars are already too late to compare. The stinking bone shirt is taken off, listen to the arrangements of conditions everywhere.' He succeeded to the seat of Songqiu (松丘). There are recorded sayings circulating in the world. His brief instruction to the assembly said: 'To practice Chan, one must be fierce; if not enlightened, one must not rest. Rouse a good spirit.'
。莫蹉過時節。下個死心腸。豈拘在年月。立得腳跟穩。始不被人惑。甘盡苦中苦。關頭能打徹。古人曾與么。吾常於此切。作個不群人。行履須迥別。剋期能取證。當下便超越。透出天外天。迥過白拈賊。才聞舉著些。洞然自明白。山頂鼓波瀾。海底立枯竭。彌勒釋迦來。亡鋒而結舌。三千陳葛藤。窠臼都剿絕。撞著跂死禪。一刀成兩橛。更擬問如何。白棒驀頭楔。到此田地時。許你稱禪客。伏惟大眾前。莫疑我虛說。
鐵機常禪師
豫章何氏子。丱歲為僧。掩關甕邑。打七有省。投機偈云。圞空一路光明藏。六道含靈亦共之。三世古今無向背。只因執妄故遲疑。執我非人皆是妄。涅槃生死沒高低光明原未從人得。觸目菩提本不迷。出關聆昭覺老人道風而趨蜀。行至夜郎。遇兩生和尚圓具印可。住靜廿載。有山居芻蕘集流行。后至昭覺丈和尚處。職西堂。命解制上堂。九旬期畢。百日功圓。元霄燈火鬧堂前。爆竹聲催正月半。衲子聞聲悟道。白衣見色談禪。非為海上覓漚。已成尺木支天。若具通方正眼。野花春草含煙。佛法世法情盡。方能垂手入廛。解制一句作么生道。拂一拂云。人人緊束腰包去。莫道草鞋腳下寬。
含光真法嗣
瀘陽天竺寺佛先啟禪師
本州朱氏子。齠年禮慈航
【現代漢語翻譯】 現代漢語譯本： 不要錯過時機。下定必死的決心。哪裡拘泥於年月。站穩腳跟。才不會被人迷惑。甘願吃盡苦中苦。關鍵時刻能夠徹底領悟。古人曾經這樣嗎。我常常在此處懇切。做一個與衆不同的人。行為舉止必須迥然有別。能夠按期取證。當下就能超越。透出天外的天。勝過白手行竊的賊。才聽到提起這些。自然洞然明白。山頂上鼓動波瀾。海底豎立枯木。即使是彌勒（未來佛）和釋迦（釋迦摩尼佛）來了。也會喪失鋒芒而結舌。三千條陳舊的葛藤。窠臼都被剿滅乾淨。撞上裝死的禪者。一刀劈成兩段。更想問如何。迎頭就是一棒。到了這種地步。才允許你被稱為禪客。恭敬地在各位大眾面前。不要懷疑我說的是假話。
鐵機常禪師
豫章何氏之子。童年出家為僧。閉關在甕邑。打禪七時有所領悟。投機偈說：『圞空一路光明藏，六道含靈亦共之。三世古今無向背，只因執妄故遲疑。執我非人皆是妄，涅槃生死沒高低光明原未從人得，觸目菩提本不迷。』出關后聽聞昭覺老人（禪宗大師）的道風而前往四川。走到夜郎時。遇到兩生和尚圓滿具足戒並得到印可。隱居二十年。有《山居芻蕘集》流行於世。後來到昭覺丈和尚處。擔任西堂。奉命解制上堂。九十日期滿。百日功成。元宵節燈火熱鬧堂前。爆竹聲催促正月過半。衲子聽到聲音悟道。白衣看到顏色談禪。不是在海上尋找泡沫。已經成為一尺長的木頭支撐著天。如果具有通達的正眼。野花春草都含著煙。佛法世法都放下了。才能垂手進入世間。解制一句怎麼說？拂一拂云。人人都緊緊地束緊腰包離去。不要說草鞋腳下寬鬆。
含光真法嗣
瀘陽天竺寺佛先啟禪師
本州朱氏之子。童年時禮拜慈航（觀音菩薩）。
【English Translation】 English version: Do not miss the opportune moment. Make up your mind to die. Where is there adherence to years and months? Establish a firm foothold. Only then will you not be misled by others. Willingly endure the bitterest of hardships. At the crucial moment, be able to thoroughly comprehend. Did the ancients do this? I often earnestly consider this. Be an extraordinary person. Conduct and behavior must be distinctly different. If you can obtain proof on schedule. You can transcend immediately. Penetrate beyond the heavens. Surpassing a barefaced thief. As soon as you hear these things mentioned. You will naturally understand clearly. Stir up waves on the mountaintop. Establish a withered tree at the bottom of the sea. Even if Maitreya (the future Buddha) and Shakyamuni (the historical Buddha) come. They will lose their sharpness and be speechless. Three thousand old entanglements. All the clichés are wiped out. If you encounter a Zen practitioner feigning death. Cut them in two with one stroke. If you still ask 'how'. A white staff will strike you on the head. When you reach this state. You are allowed to be called a Zen master. I respectfully say before the great assembly. Do not doubt that I am speaking falsely.
Zen Master Tieji Chang
A son of the He family of Yuzhang. He became a monk in his childhood. He secluded himself in Wengyi. He had an awakening during a Zen retreat. His verse of enlightenment says: 'The round emptiness is a treasury of light, all sentient beings in the six realms share it. The three times, past, present, and future, have no opposition, only clinging to delusion causes hesitation. Clinging to self and discriminating against others are all delusions, Nirvana and Samsara have no high or low. The light was never obtained from others, enlightenment is inherent in everything we see.' After leaving seclusion, he heard of the Daoist style of the Elder Zhaojue (a Zen master) and went to Sichuan. When he arrived at Yelang. He encountered the monk Liang Sheng, who fully ordained him and gave him his approval. He lived in seclusion for twenty years. His collection 'Mountain Dwelling Straw and Fuel' became popular. Later, he went to the Elder Zhaojue's place. He served as the Western Hall master. He was ordered to give a lecture upon the end of the retreat. The ninety-day period was completed. The hundred-day effort was fulfilled. Lanterns and fireworks fill the hall on the Lantern Festival. The sound of firecrackers urges the passing of the first half of the first month. Monks hear the sound and attain enlightenment. Laypeople see the colors and discuss Zen. It is not searching for foam on the sea. It has already become a foot-long piece of wood supporting the sky. If you have a thorough and correct eye. Wildflowers and spring grass all contain smoke. When both Buddhist teachings and worldly affairs are relinquished. Only then can you enter the world with helping hands. How to say a phrase about the end of the retreat? Brush away the clouds. Everyone tightly fastens their bags and leaves. Do not say that the straw sandals are loose under your feet.
True Successor of Hanguang
Zen Master Foxian Qi of Tianzhu Temple in Luyang
A son of the Zhu family of this prefecture. In his childhood, he paid homage to Cihang (Avalokiteśvara, the Bodhisattva of Compassion).
剃染。首參方山體和尚圓具。后契機于含光和尚。開法天竺禪寺。上堂。今日缽盂受濕。天竺清香滿地。花卉自然放開。乾坤也須闔辟。檀那營供福田。衲僧來討巴鼻。拄杖機活如龍。一味當頭直劈。打落帝釋花冠。碧眼胡僧不契。三玄三要葛藤。不如萬法歸一。還識一么。以拄杖畫云。不風流處也風流。有意氣時添意氣。
嘯宗密法嗣
峨雪慧禪師
閬中聶氏子。十四剃染。參問山大師。請益雲門須彌山因緣。言下知歸。嗣法嘯宗和上。保寧海云寺。上堂。覺海澄清。靈源不二。空三解脫。智慧莊嚴。百千法門示真實義。總向一毫頭上顯示了也。惟要諸人直下見去。其或未然。欲得無為真凈界。雖從此處解翻身。上堂。凜凜朔風徹骨寒。梅花幾點占春先。分明一段真機露。爭奈時人不解看。慧上座與么告報。也是錦上添花。以杖撥空云。不得春風花不開。花開又被風吹落。
昌昌慧禪師
重慶府盧氏子。遇亂世逃入遵義。廿齡禮先登師脫白。聞破山和尚開法雙桂。遂趨圓具。遍參諸方。歸新都之寶光笑宗和尚處契機。而授以偈。自知德涼行寡。不能有益於法門。守死善道。有山居詩偈行世。其略曰。水云深處卜幽居。隨分生涯樂有餘。霜冷菊開三徑秀。月明人靜六窗虛。閑來合藥尋
【現代漢語翻譯】 現代漢語譯本 剃度受戒。最初參訪方山體和尚並受具足戒。後來在含光和尚處開悟。在天竺禪寺開堂說法。上堂時說：『今日缽盂受濕潤，天竺禪寺清香瀰漫。花卉自然綻放，天地也隨之開合。施主們營建供養的福田，僧人們前來探究真諦。拄杖的機用靈活如龍，一味當頭直劈。打落帝釋（Deva Indra）的花冠，碧眼胡僧（non-Chinese monk）也不契合。三玄三要的糾纏，不如萬法歸一。還認識這個『一』嗎？』用拄杖畫了個圈說：『不風流處也風流，有意氣時添意氣。』
嘯宗密法嗣
峨雪慧禪師
閬中聶氏之子。十四歲剃度受戒。參問山大師。請教雲門須彌山（Mount Sumeru）的因緣。言下明白歸宿。繼承嘯宗和尚的法脈。在保寧海云寺上堂時說：『覺悟之海清澈澄明，靈性之源非二元對立。空、無相、無作三解脫門，智慧莊嚴。百千法門展示真實義，總在一毫頭上完全顯示。』關鍵在於各位當下就能領悟。如果還不能，想要得到無為真凈的境界，就要從這裡徹底轉變。上堂時說：『凜冽的北風寒徹骨，幾點梅花預示著春天的到來。分明是一段真實機鋒的顯露，可惜世人不理解。』慧上座這樣告訴大家，也算是錦上添花。用拄杖撥動虛空說：『不得春風花不開，花開又被風吹落。』
昌昌慧禪師
重慶府盧氏之子。在亂世中逃到遵義。二十歲時拜先登師剃度。聽說破山和尚在雙桂寺開堂說法，於是前往受具足戒。廣泛參訪各地。回到新都寶光寺笑宗和尚處開悟，笑宗和尚並授予他偈語。他自認為德行淺薄，行為寡少，不能對佛法有所助益，於是堅守善道而終。有山居詩偈流傳於世，其中略有：『水云深處卜幽居，隨分生涯樂有餘。霜冷菊開三徑秀，月明人靜六窗虛。閑來合藥尋』
【English Translation】 English version He shaved his head and was ordained. Initially, he visited Abbot Fangshan Ti and received the full precepts. Later, he attained enlightenment under Abbot Hanguang. He opened a Dharma assembly at Tianzhu Zen Monastery. During the Dharma talk, he said: 'Today, the alms bowl is moistened, and the Tianzhu Zen Monastery is filled with fragrance. Flowers bloom naturally, and heaven and earth open and close accordingly. Donors cultivate the field of merit, and monks come to seek the essential point. The staff's function is as agile as a dragon, directly striking at the head with a single flavor. Knocking off the crown of Deva Indra, the blue-eyed non-Chinese monk does not agree. The entanglements of the Three Mysteries and Three Essentials are not as good as the return of all dharmas to one. Do you recognize this 'one'?' He drew a circle with his staff and said: 'Even in the absence of elegance, there is elegance; when there is intention, add intention.'
Successor of Xiaozong Mi
Zen Master E'xue Hui
A native of the Nie family in Langzhong. He was ordained at the age of fourteen. He consulted Master Shan, inquiring about the cause and condition of Yunmen's Mount Sumeru. He understood the destination upon hearing the words. He inherited the Dharma lineage of Abbot Xiaozong. At Baoning Haiyun Monastery, he said during the Dharma talk: 'The sea of enlightenment is clear and bright, and the source of spirituality is non-dual. The three gates of liberation—emptiness, signlessness, and non-action—adorned with wisdom. Hundreds and thousands of Dharma gates reveal the true meaning, all completely displayed on the tip of a hair.' The key is for everyone to realize it directly. If not, to attain the realm of true purity of non-action, one must completely transform from here. During the Dharma talk, he said: 'The piercing north wind is bone-chilling, and a few plum blossoms herald the arrival of spring. Clearly, a true opportunity is revealed, but unfortunately, people do not understand.' Abbot Hui tells everyone this, which is like adding flowers to brocade. He stirred the void with his staff and said: 'Without the spring breeze, the flowers will not bloom; once the flowers bloom, they are blown away by the wind.'
Zen Master Changchang Hui
A native of the Lu family in Chongqing Prefecture. He fled to Zunyi during the troubled times. At the age of twenty, he was tonsured by Master Xiandeng. Hearing that Abbot Poshan was opening a Dharma assembly at Shuanggui Monastery, he went there to receive the full precepts. He widely visited various places. He returned to Abbot Xiaozong at Baoguang Monastery in Xindu, where he attained enlightenment, and Abbot Xiaozong bestowed a verse upon him. He considered himself to have shallow virtue and few actions, unable to benefit the Dharma, so he steadfastly adhered to the good path until his death. There are mountain dwelling poems and verses circulating in the world, some of which are: 'I dwell in seclusion deep in the mountains and clouds, living a life of contentment. The frost is cold, and chrysanthemums bloom beautifully in the three paths; the moon is bright, and the six windows are quiet. In leisure, I compound medicine and seek'
醫典。靜復焚香讀佛書。個里不容獅子座。惟將一默答文殊。掃雙親墓云。清明佳節掃墳臺。片片愁雲漸涌來。雨過目前添舊恨。雷鳴冢上續新哀。香焚岳嶺千年臭。紙掛長江百世恢。幾詠蓼莪心膽裂。長空望斷若癡呆。
二隱謐法嗣
襄陽梓舟船禪師
潼川人。住襄陽鹿門禪院。上堂。問摩尼寶珠久埋塵土。如何覓得。師云。照破老面皮。問日用尋常。且道作么生受用。師云。明月引清風。乃云。鹿門山勢最威雄。瓦礫生輝達本宗。面目儼然成現個。百草頭上起雲龍。
牧雨霖禪師
金堂米氏子。幼沖澹純正。靜默寡言。丱歲出家。恒以死生爲念。遂買舟南下。見二隱和尚于嘉禾之三塔。獲蒙印可。后歸龍安雪峰院。上堂。隆冬佛法絕商量。萬象盡從雪裡藏。直待一輪紅日出。燈籠露柱盡舒光。上堂。昨夜霜風透膽寒。黃河冰結勢如山。凍得泥牛連夜吼。牽連木馬競相看。舉法華經云。唯此一事實。餘二則非真。釋迦老子與么道。也只道得一半。那一半。待下座來。與你通個訊息。何故。孤掌不浪鳴。獨木不成林。
錦江禪燈卷第十三 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第十四
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷
【現代漢語翻譯】 醫典。靜靜地焚香閱讀佛經。這裡不容許獅子座（比喻尊貴的地位）。只能用沉默來回答文殊（文殊菩薩，智慧的象徵）。 掃墓。清明佳節去掃墓，片片愁雲漸漸涌來。雨後眼前更增添舊恨，雷鳴墓上延續新的哀傷。香焚岳嶺，千年后氣味依然存在，紙掛長江，百世后痕跡依舊。多次吟詠《蓼莪》（《詩經》篇名，哀父母之詩），心膽俱裂，長久地望著天空，如同癡呆。
二隱謐法嗣
襄陽梓舟船禪師
潼川人。住在襄陽鹿門禪院。上堂說法。有人問：『摩尼寶珠（比喻佛性）長久埋在塵土中，如何才能找到？』禪師說：『照破你那張老臉皮。』又問：『日常應用，尋常生活，該如何受用？』禪師說：『明月引來清風。』於是說：『鹿門山的氣勢最為雄偉，瓦礫也能生輝，通達本宗（佛教宗旨）。面目儼然，當下呈現，百草頭上，騰起雲龍。』
牧雨霖禪師
金堂米氏之子。從小就淡泊純真，沉默寡言。年少時出家，常常以生死爲念。於是買船南下，在嘉禾的三塔拜見二隱和尚，獲得他的認可。後來回到龍安雪峰院。上堂說法。『隆冬時節，佛法無法商量，萬象都藏在雪裡。等到一輪紅日出現，燈籠和露柱都舒展開光芒。』上堂說法。『昨夜霜風刺骨寒冷，黃河結冰，氣勢如山。凍得泥牛連夜吼叫，牽連著木馬競相觀看。』引用《法華經》說：『唯有這一件事是真實的，其餘兩件事都不是真實的。』釋迦老子這樣說，也只說了一半。那一半呢？等我下座后，再和你們通個訊息。』為什麼呢？孤掌難鳴，獨木不成林。
錦江禪燈卷第十三 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第十四
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷
【English Translation】 Medical classic. Quietly burning incense and reading Buddhist scriptures. This place does not accommodate a lion's seat (metaphor for a noble position). Only silence can answer Mañjuśrī (Mañjuśrī Bodhisattva, symbol of wisdom). Sweeping the tomb. During the Qingming Festival, sweeping the tomb, patches of sorrowful clouds gradually surge. After the rain, old hatreds are added before the eyes, and thunder on the tomb continues new grief. Incense burned on the Yue Mountains, the smell remains after a thousand years, paper hung on the Yangtze River, traces remain after a hundred generations. Repeatedly chanting 'Liao E' (title of a poem in the Book of Songs, lamenting parents), the heart and soul are torn apart, gazing at the sky for a long time, as if in a daze.
Successors of the Reclusive Hermit
Zen Master Zizhou Chuan of Xiangyang
A native of Tongchuan. He lived in the Lumen Zen Monastery in Xiangyang. Ascending the hall to preach. Someone asked: 'The Maṇi jewel (metaphor for Buddha-nature) has been buried in the dust for a long time, how can it be found?' The Zen master said: 'Shine through your old face.' Asked again: 'In daily use, in ordinary life, how should one enjoy it?' The Zen master said: 'The bright moon attracts the clear wind.' Then he said: 'The momentum of Lumen Mountain is the most majestic, and rubble can also shine, reaching the original sect (Buddhist purpose). The face is solemn, presenting itself at this moment, on the heads of all grasses, a cloud dragon rises.'
Zen Master Mu Yulin
The son of the Mi family of Jintang. From childhood, he was indifferent, pure, and upright, silent and taciturn. He became a monk at a young age, always thinking of life and death. So he bought a boat and went south, and met the Second Hermit monk at the Three Pagodas of Jiahe, and was approved by him. Later, he returned to the Xuefeng Monastery in Long'an. Ascending the hall to preach. 'In the depths of winter, there is no room for discussion of the Buddha-dharma, and all phenomena are hidden in the snow. When a round of red sun appears, the lanterns and pillars all stretch out their light.' Ascending the hall to preach. 'Last night, the frost wind was piercingly cold, and the Yellow River froze, its momentum like a mountain. The mud ox was frozen to roar all night, and the wooden horse was implicated in watching each other.' Quoting the Lotus Sutra, he said: 'Only this one thing is true, and the other two are not true.' Shakyamuni Buddha said this, but he only said half of it. What about the other half? After I step down from the seat, I will communicate the news to you.' Why? One palm cannot clap, and a single tree does not make a forest.
Jinjiang Zen Lamp Volume 13 卍 New Continued Collection Volume 85 No. 1590 Jinjiang Zen Lamp
Jinjiang Zen Lamp Volume 14
Compiled by Zhaojue Zhangxue and Tongzui
Shaoxing Huan'an, Hu Shengyou
訂
大鑒下第三十七世
自閑賢法嗣
霍山憨余暹禪師
西充王氏子。參遍尊宿。末後入自閑和尚室。始嗣法焉。出住晉之霍山。解制上堂。結卻布袋九旬終。今日解開八面通。衲子通身是手眼。拿云攫霧把清風。諸禪客好奇逢。白雲聚散滿晴空。腳底芒鞋獰似虎。肩頭拄杖活如龍。上堂。結制解制。諸方舊例。佛祖家風。一場特地。九旬把住牢關。勘驗聖凡禁忌。不容走作絲毫。煅煉衲僧巴鼻。剿絕異想偷心。必然腳跟點地。一任吒呀哮吼。管教山搖地震。當報不報之恩。共助無為之化。上堂。紅塵鬧市。全彰古佛心宗。身色堆頭。獨露祖師巴鼻。平泉兩岸。煙籠水月光新。姑射峰頭。彩散白雲影秀。花街柳巷觀音院。酒肆淫房彌勒家。
云峨喜法嗣
斌雅禪師
潼川人。嗣法于風穴云峨禪師。住法海寺。上堂。法海自住以來。不肯攙行奪市。列土分茅。將天地作一禪堂。行與諸人同行。住與諸人共住。二六時中著衣吃飯。運水搬柴。舉措施為。了無障礙。乃至明暗色空。森羅萬象。若智若愚。各依本分。然雖如是。更有一人不入保社。凈裸裸絕囊藏。赤灑灑無向背。有時孤峰頂上嘯月吟風。有時鬧市街前神頭鬼面。舌拄梵天。眼空四海。動若行雲。止猶穀神。
【現代漢語翻譯】 訂
大鑒下第三十七世
自閑賢法嗣
霍山憨余暹禪師
西充王氏之子。參訪過眾多尊宿（指有德行的禪師）。最後進入自閑和尚的禪室，才得以繼承其法脈。之後前往晉地的霍山主持寺院。在解制上堂時說：結了九旬的布袋，今日解開，八面通達。衲子（指僧人）全身都是手眼，能夠拿云攫霧，把握清風。各位禪客難得相逢，白雲聚散，晴空萬里。腳下的芒鞋像猛虎一樣威猛，肩上的拄杖像活龍一樣靈動。上堂說法，結制解制，是各方寺院的舊例，也是佛祖的家風。一場特別的修行，九旬緊閉關卡，勘驗聖凡的禁忌。不容許絲毫的走作，鍛鍊衲僧的真功夫。剿滅異想和偷心，必然腳跟點地，穩固修行。任憑吒呀哮吼，管教山搖地震。當報不報之恩，共同襄助無為的教化。上堂說法，紅塵鬧市，完全彰顯古佛的心宗。身色堆頭，獨自顯露祖師的真面目。平泉兩岸，煙霧籠罩，水月的光輝清新。姑射峰頭，彩霞散開，白雲的影子秀麗。花街柳巷是觀音院，酒肆淫房是彌勒的家。
云峨喜法嗣
斌雅禪師
潼川人。繼承風穴云峨禪師的法脈。住持法海寺。上堂說法：法海寺自從我住持以來，不肯攙行奪市，列土分茅（比喻爭奪名利）。將天地作為一座禪堂，與諸位一同行走，與諸位一同居住。二六時中（指一天二十四小時）穿衣吃飯，運水搬柴，舉措施為，了無障礙。乃至明暗色空，森羅萬象，若智若愚，各依本分。雖然如此，更有一個人不入保社（不落入俗套），凈裸裸絕囊藏（比喻一塵不染），赤灑灑無向背（比喻光明磊落）。有時在孤峰頂上嘯月吟風，有時在鬧市街前神頭鬼面。舌拄梵天（形容說法高妙），眼空四海（形容眼界開闊）。動如行雲，止如穀神。
【English Translation】 Order
37th Generation from Dajian
Dharma Successor of Zixian Xian
Chan Master Hushan Hanyu Xian
Son of the Wang family of Xichong. Visited many venerable monks (referring to virtuous Chan masters). Finally entered the room of Abbot Zixian, and then inherited his Dharma lineage. Afterwards, he went to Mount Huo in Jin to preside over the monastery. At the end of the retreat, he ascended the hall and said: 'The cloth bag was tied for nine weeks, and today it is untied, reaching in all directions. The monks (referring to monks) are all eyes and hands, able to grasp clouds and seize mist, and grasp the clear wind. It is a rare encounter for all Chan practitioners, with white clouds gathering and dispersing, and the clear sky is vast. The straw sandals under your feet are as fierce as tigers, and the staff on your shoulders is as lively as dragons.' Ascending the hall, 'Concluding the retreat and dissolving the retreat are old examples in all directions, and the family style of the Buddha ancestors. A special practice, holding the gate firmly for nine weeks, examining the taboos of the holy and the ordinary. Not allowing the slightest deviation, tempering the true skills of the monks. Eradicating異想(yixiang, strange thoughts) and stealing the mind, one will surely stand firmly on the ground. Let the roaring and roaring go on, and teach the mountains to shake and the earth to quake. Repay the kindness that is not repaid, and jointly assist the inaction of transformation.' Ascending the hall, 'The bustling city of the red dust fully demonstrates the mind of the ancient Buddha. The pile of body and form alone reveals the true face of the ancestral master. On both sides of Pingquan, the smoke is shrouded, and the light of the water moon is fresh. At the peak of Guye, the colorful clouds are scattered, and the shadow of the white clouds is beautiful. The flower streets and willow lanes are the Guanyin Temple, and the taverns and brothels are the home of Maitreya.'
Dharma Successor of Yun'e Xi
Chan Master Bin Ya
A native of Tongchuan. Inherited the Dharma lineage of Chan Master Fengxue Yun'e. Presided over the Faha寺(si, temple). Ascending the hall and saying: 'Since I have presided over Faha寺(si, temple), I have refused to interfere in the market and seize profits, and divide the land and share the Mao (a metaphor for competing for fame and fortune). Taking heaven and earth as a Chan hall, walking with everyone, and living with everyone. Wearing clothes and eating, carrying water and chopping wood, and taking measures in the second and sixth hours (referring to twenty-four hours a day) without any obstacles. Even the brightness and darkness, form and emptiness, all phenomena, whether wise or foolish, each according to their own duties. Although this is the case, there is still one person who does not enter the 保社(baoshe, community) (does not fall into the stereotype), purely naked and without hiding (a metaphor for being spotless), 赤灑灑(chishasha, completely naked) without facing back (a metaphor for being upright). Sometimes howling at the moon and chanting the wind on the top of a lonely peak, sometimes with a ghostly face in the bustling streets. The tongue supports the Brahma (describing the Dharma as wonderful), and the eyes are empty in the four seas (describing the broad vision). Moving like flowing clouds, stopping like the valley god.'
以拂子打圓相云。還識此人么。平生肝膽向人傾。相識還如不相識。靈臺寺上堂。一句無私。斬釘截鐵。萬機休罷。迥脫羅籠。隨流得妙。千里同風。大用現前。逢場作戲。玉鑒含秋。冰潭落影。龍泉出匣。萬里橫屍。大火聚豈容湊泊。金剛圈不許撮拿。撥著便轉。已墮功勛。提得即行。早成途轍。具如是之妙見。作苦海之舟航。隱顯全彰。文軌一致。封村寺上堂。春深物茂。日暖風和。燕喜鶯歡。時清道泰。般若流通。法元無隱。擊禪床云。聲不是聲。徒勞側耳。色不是色。難為撿別。海寶寺上堂。披霜躡屩。雲路三千。全身放下。理合瀟然。袖裡金錘當陽拋出。毗耶丈室八字打開。住其中者。握閫外威權。鉤頭有餌。施佛祖照用。秤衡無星。開人天正眼。驗衲僧巴鼻。若是識機宜別休咎。撩起便行。腳跟下好與三十。何也。海寶門下。令不虛行。
憨休干禪師
蜀西龍安胡氏子。十九脫白。二十圓戒。遍參諸方。各有會處。康熙丁未。詣少林禮祖塔。過風穴參云峨和尚。機緣相契。乃授記莂。癸丑開法涇陽興福禪寺。眾請入院上堂。撥草瞻風二十秋。全機不動信優遊。無端扶上華王座。擘破三元接上流。宗乘一唱。三藏絕詮。至道恢弘。千途合轍。眾流截斷。遍塵剎而任運全該。妙轉元樞。括有無而
【現代漢語翻譯】 現代漢語譯本： 以拂塵打圓相，說道：『還認識這個人嗎？平生肝膽向人傾訴，相識卻如同不相識。』靈臺寺上堂說法：『一句無私的話，像斬釘截鐵一樣。萬事都停止，完全脫離牢籠。隨順潮流而得到妙處，千里之內都一樣。大用顯現於前，如同逢場作戲。玉鏡含著秋色，冰潭倒映著影子。龍泉寶劍出匣，萬里之內橫屍遍野。』大火聚集，豈能容許靠近？金剛圈不許抓拿。撥動它就轉，已經墮入功勛之中。提起它就行，早已成為道路。具備這樣的妙見，作為苦海中的舟船。隱顯完全彰顯，文字和規範一致。封村寺上堂說法：『春深草木茂盛，陽光溫暖，風也柔和。燕子歡喜，黃鶯歌唱，時世清明，道義昌盛。般若智慧流通，佛法根源沒有隱藏。』敲擊禪床說：『聲音不是真正的聲音，徒勞地側耳傾聽。顏色不是真正的顏色，難以分辨。』海寶寺上堂說法：『披著霜，穿著草鞋，雲路三千里。全身放下，理應瀟灑自然。袖裡金錘當面拋出，毗耶離城的丈室八字打開。住在其中的人，掌握著閫外的威權。魚鉤上有餌，施展佛祖的照用。秤衡沒有星，開啟人天的正眼，檢驗衲僧的真功夫。如果認識時機，辨別吉兇，撩起就走。腳跟下好打三十棒。為什麼呢？海寶門下，命令不會虛假執行。』
憨休干禪師 蜀西龍安胡氏之子。十九歲脫離俗家，二十歲受具足戒。遍參各處，各有領會。康熙丁未年（1687年）到少林寺禮拜祖塔，路過風穴拜見云峨和尚，機緣相合，於是被授記。康熙癸丑年（1733年）在涇陽興福禪寺開法。大眾請他入院上堂說法：『撥開草叢，觀察風向，已經二十年了，完全不動的機鋒，確實悠遊自在。無端地扶上華王座，劈開三元，接續上流。』宗乘一經唱出，三藏經典都無法詮釋。至道恢弘廣大，千條道路都匯合於此。截斷所有支流，遍及塵剎而任運全該。巧妙地轉動樞紐，包括有和無。
【English Translation】 English version: Striking the air with a whisk, he said, 'Do you recognize this person? All my life, I've poured out my heart to others, yet knowing them is like not knowing them.' At Lingtai Temple, he ascended the hall and said, 'A selfless word is like cutting iron nails. All affairs cease, completely escaping the cage. Following the flow, one attains the subtle, and all within a thousand miles are the same. The great function manifests before you, like acting in a play. A jade mirror contains the autumn, and an icy pool reflects the image. The Dragon Spring sword leaves its sheath, and corpses lie across ten thousand miles.' A great fire gathers, how can it allow approach? The Vajra circle does not allow grasping. Move it and it turns, already fallen into merit. Lift it and walk, already forming a path. Possessing such wonderful insight, serve as a boat in the sea of suffering. Concealment and manifestation are fully displayed, and writing and norms are consistent.' At Fengcun Temple, he ascended the hall and said, 'Spring is deep, plants are lush, the sun is warm, and the wind is gentle. Swallows rejoice, orioles sing, the times are peaceful, and the Way prospers. Prajna wisdom flows, and the source of Dharma is not hidden.' Striking the Zen bed, he said, 'Sound is not true sound, it is futile to prick up your ears. Color is not true color, it is difficult to distinguish.' At Haibao Temple, he ascended the hall and said, 'Wearing frost and straw sandals, the cloud path is three thousand miles. Letting go of the whole body, one should be free and natural. The golden hammer in the sleeve is thrown out in the open, and the eight characters of Vimalakirti's chamber are opened wide. Those who dwell within it hold the authority beyond the inner quarters. There is bait on the hook, displaying the Buddha's illumination and use. The scale has no stars, opening the true eyes of humans and gods, and examining the true skills of monks. If you recognize the opportunity and distinguish good and bad, lift it up and go. It is good to give thirty blows under your feet. Why? Under the Haibao gate, orders are not carried out in vain.'
Chan Master Hanxiu Gan He was the son of the Hu family of Long'an in western Sichuan. At the age of nineteen, he left the secular life, and at the age of twenty, he received full ordination. He visited various places and had his own understanding in each. In the Dingwei year of Kangxi (1687), he went to Shaolin Temple to pay homage to the ancestral pagoda, and on the way, he visited the Venerable Yun'e at Fengxue, where their affinities matched, and he was given a prophecy. In the Guichou year of Kangxi (1733), he opened the Dharma at Xingfu Chan Temple in Jingyang. The assembly invited him to enter the abbot's room and ascend the hall to preach: 'Parting the grass and observing the wind, it has been twenty years, the completely unmoved mechanism is indeed leisurely and free. For no reason, he was helped onto the Hua King seat, splitting the three elements and continuing the upper stream.' Once the lineage is sung, the Tripitaka cannot explain it. The supreme path is vast and expansive, and thousands of paths converge here. Cutting off all tributaries, it pervades the dust realms and allows for complete operation. Subtly turning the pivot, including existence and non-existence.
𠙥垂指注。光超日月。智出聖凡。動靜無私。隱顯不昧。髑髏常幹世界。鼻孔摩觸家風。綿密安祥。權開洞山五位。暗機圓合。要出溈仰三生。一字關大雲門之高古。六相義挕法眼之現成。奪境奪人。直捷痛快。立賓立主。大用天旋。印水印泥印空。匪作家難辨。非心非佛非物。唯證乃知。似地普擎。如天普蓋。真機剖露。萬法全彰。正恁么時。且道即今開堂祝聖一句。作么生道。擊壤歌揚忘帝力。由賡詩詠樂時雍。
宕山法法嗣
孤月朗禪師
合州楊氏子。歷遍諸方。值箬庵和尚打徹。遇宕山禪師印證。住桃源瑞麟院。上堂。只著芒鞋不用舟。腳跟下事愈沉浮。而今渴飲飢餐也。未卜橋流是水流。小參。驀豎拂子云。此是向上第一著。未會之人沒棲泊。權曰此事與君持。細細嚼來味似檗。放下拂子。拍膝一下。
古宿尊禪師
成都胡氏子。嗣法宕山和尚。浴佛上堂。日月兩莖燭。須彌一炷香。以斯成現物。供養法中王。顧眾云。此是山僧窮孝敬。汝等若有奇品異肴。不妨拈出。以報不報之恩。共祝覺皇之壽。供丹霞禪師像上堂。前釋迦不安。后彌勒不奉。單單供養天然老子。一不重伊智大才高。二不重伊道全德備。今所重者。是伊聽訃而別選。聞授戒而疾退。騎聖僧得號于馬祖。燒
木佛禦寒于慧林。諸般去就且置。即今安位一句如何舉揚。拂一拂云。見聞戶牖無遮障。奪卻龐公幞頭來。元宵上堂。執拄杖云。今年今月十五。不打尋常破鼓。剔起破暗明燈。且要人人盡睹。忽爾油盡燈殘作么生。𠰚。杖頭有眼明如日。凹凸平夷任所之。聖泉除夕上堂。一年週歲三百六。逗到今宵剛數卒。戶戶釘桃符。家家燒爆竹。送舊者憨忙。薦亡者慟哭。好笑世間人。多被時緣逐。祇有聖泉僧。恬然似不覺。擲拄杖下座。
大雄峰法嗣
藪庵愿禪師
簡州謝氏子。中歲出家。嗣法大雄。住成都報國庵。昭覺老人設齋。上堂。報國初開法戰場。滿堂雲水破天荒。廚中儋石無儲也。自有高明共助揚。舉大慧杲和尚。至蔣山訪應庵華禪師。上堂舉牛過窗欞話。者則公案。在蔣山肚內多年。若不是法叔老師抑揚小侄。一生不敢舉著。今日向人天眾前拈出。供養我法叔老師。召眾云。大眾。既是頭角四蹄俱過了。因甚尾巴過不得。誵訛在甚麼處。良久自代云。家家門前火把子。元來事同一家。共相唱和。所謂酒逢知己飲。詩向會人吟。愿上座不敢舉古判今。茲是昭覺老人屈尊就卑。助揚法化。以佛法住持。且接物利生一句作么生道。卓拄杖云。橫塘宿鷺斜飛起。數只銀瓶掛樹梢。
響谷法嗣
【現代漢語翻譯】 現代漢語譯本 木佛在慧林寺禦寒。各種去留且先放下。現在安身立命這一句如何宣揚？拂塵一拂，見聞之處毫無遮擋。奪取龐蘊（唐朝著名居士，以開悟和隱逸著稱）的頭巾而來。元宵節上堂說法，手持拄杖說：『今年（指當年）今月十五，不打尋常的破鼓，點亮照破黑暗的明燈，要讓每個人都清楚看到。忽然油盡燈滅時該怎麼辦？』喝！拄杖頭上有眼睛，明亮如太陽，凹凸不平任它去。聖泉寺除夕上堂說法，一年三百六十天，到今晚剛好結束。家家戶戶釘桃符（古代掛在門上用於避邪的桃木板），家家戶戶燒爆竹。送舊的人忙碌不堪，為亡者薦福的人痛哭流涕。可笑世間之人，大多被時節因緣所驅使。只有聖泉寺的僧人，安然自得好像什麼都不知道。』說完將拄杖扔下，走下法座。
大雄峰法嗣
藪庵愿禪師
簡州謝氏之子。中年出家。繼承大雄的法脈。住在成都報國庵。昭覺寺的老和尚設齋供養。上堂說法：『報國庵初開說法道場，滿堂僧眾氣勢非凡。廚房裡沒有多餘的糧食，自有高人共同弘揚。』 舉大慧杲（南宋禪宗大師）和尚，到蔣山拜訪應庵華（南宋禪宗大師）禪師，上堂時舉牛過窗欞的話頭。這個公案，在蔣山肚子里多年。如果不是法叔老師提攜小侄，我一生都不敢提起。今天在人天大眾面前拈出，供養我的法叔老師。』 召集大眾說：『各位，既然頭、角、四蹄都過去了，為什麼尾巴過不去呢？問題出在哪裡？』 良久之後自答說：『家家戶戶門前都有火把，原來大家都是一家人。』 互相唱和，所謂酒逢知己飲，詩向會人吟。愿上座不敢以古判今。這是昭覺老人屈尊就卑，幫助弘揚佛法。以佛法住持，那麼接引眾生，利益眾生這句話該怎麼說呢？』 卓拄杖說：『橫塘的白鷺斜著飛起，幾隻銀瓶掛在樹梢。』
響谷法嗣
【English Translation】 English version The wooden Buddha keeps warm at Huilin Monastery. All comings and goings are set aside for now. How should we express the phrase 'settling down in the present'? A flick of the duster reveals that there are no obstructions to seeing and hearing. It's like snatching away Pang Gong's (Pang Yun, a famous lay Buddhist in the Tang Dynasty known for his enlightenment and reclusion) headscarf. On the Lantern Festival, he ascends the platform, holding a staff and saying, 'This year, this month, on the fifteenth, we don't beat the usual broken drum, but light up a bright lamp to illuminate the darkness, so that everyone can see clearly. What should we do when the oil runs out and the lamp goes out?' Ha! The head of the staff has eyes as bright as the sun, and it goes wherever it pleases, whether bumpy or smooth.' On New Year's Eve at Shengquan Monastery, he ascends the platform and says, 'A year is three hundred and sixty days, and tonight it comes to an end. Every household nails peach wood charms (ancient peach wood boards hung on doors for warding off evil), and every household burns firecrackers. Those who see off the old year are busy, and those who pray for the deceased wail in grief. It's laughable how people in the world are mostly driven by the conditions of the times. Only the monks of Shengquan Monastery are serene and seem unaware.' After saying this, he throws down his staff and descends from the platform.
Lineage of Great Hero Peak
Zen Master Yuan of Shou'an
A man from the Xie family of Jianzhou. He left home in middle age and inherited the Dharma lineage of Daxiong. He resided at Baoguo Hermitage in Chengdu. The old monk of Zhaojue Monastery held a vegetarian feast. Ascending the platform, he said, 'Baoguo Hermitage has just opened its Dharma field, and the hall is filled with extraordinary monks. There is no surplus of grain in the kitchen, but there are wise people who will help promote it together.' He cited the story of Great Master Dahui Gao (a Chan master of the Southern Song Dynasty) visiting Zen Master Ying'an Hua (a Chan master of the Southern Song Dynasty) at Jiangshan Monastery, and the story of the ox passing through the window lattice. 'This case has been in Jiangshan's belly for many years. If it weren't for my Dharma Uncle's guidance, I would never dare to bring it up in my life. Today, I present it before the assembly of humans and gods as an offering to my Dharma Uncle.' He called out to the assembly, saying, 'Everyone, since the head, horns, and four hooves have all passed through, why can't the tail pass through? Where is the problem?' After a long silence, he answered himself, 'Every household has a torch in front of their door, so it turns out we are all one family.' They sang in harmony, as the saying goes, 'Wine is drunk with a kindred spirit, and poetry is recited to those who understand.' Abbot Yuan dares not judge the present by the past. This is the old monk of Zhaojue condescending to help promote the Dharma. How should we express the phrase 'upholding the Dharma and benefiting sentient beings?' He struck the staff and said, 'The egrets at Hengtang fly up diagonally, and several silver bottles hang on the treetops.'
Lineage of Echoing Valley
金純寺眉雪宗禪師
射洪謝氏子。嗣法于響谷禪師。上堂。山陰深秀遊人少。野水重嵓一樣春。山野今日重開祖席。佛日再懸。把住則瓦礫眠雲。放行則燈籠起舞。爭似無生國里王大博。取性高眠。逍遙快樂。
凝真法嗣
南隆西平寺天然慧禪師
南充柳氏子。因蜀亂。混火隊中。十八歲厭世如幻。有出塵之志。禮如成剃染。圓具。參謁諸方。后依凝真和尚。深錐痛劄。死而復甦。遂蒙印證。元旦上堂。時當元旦百事新。送去迎來見主賓。驀拈拄杖云。惟有者個烏律律。不隨節令順人情。有時敲風兼打月。須彌頭裂滄海疼。駭起南山於菟走。株連北斗吃一驚。且道利害在甚麼處。復卓云。不是沙場經慣戰。怎豎旌旗百尺高。下座。
快雪國法嗣
蓮池聞禪師
宕渠羅氏子。丱歲于含虛師處祝髮。廿歲詣方如和尚座下圓具。遍參歸保寧。建蓮池庵自休。一日快雪和尚過訪。機緣相叩。而記莂焉。仇居士供法衣上堂。法不孤起。仗境方生。六月炎天寒威凜烈。此是境。且道如何是法。提起衣示眾云。會么。者衣線下事。人人具足。不可思議。阿誰欠少。何必向他家糞草堆頭。覓甚麼碗。所以道。不離當處常湛然。覓則知君不可見。
云嶠水法嗣
蒼谷桂禪師
【現代漢語翻譯】 現代漢語譯本 金純寺眉雪宗禪師
射洪謝氏之子。師從響谷禪師。上堂開示：『山陰深幽秀麗，遊人稀少，野水重巖，處處皆是春色。山野今日重新開啟祖師的法席，佛日的智慧再次懸掛。若執著不放，則如瓦礫般只能在雲中沉睡；若放開，則如燈籠般歡快起舞。怎比得上在無生國里，像王大博一樣，安心睡眠，逍遙快樂。』
凝真法嗣
南隆西平寺天然慧禪師
南充柳氏之子。因蜀地戰亂，混跡于逃難的人群中。十八歲時厭惡世事如夢幻，立下出塵的志向。依從如成剃度染衣，受具足戒。參訪各處名師，后依止凝真和尚，受到深刻的棒喝，如死而復生，於是得到印證。元旦上堂開示：『時值元旦，萬象更新，送舊迎新，見到主賓。』隨即拿起拄杖說：『唯有這個黑漆漆的拄杖，不隨季節變化，也不順應人情。有時敲打風聲，有時敲打月亮，須彌山（Sumeru）頭破裂，滄海也為之疼痛。驚起南山的猛虎奔走，牽連北斗星也吃了一驚。』且說這利害關係在哪裡？又放下拄杖說：『不是在沙場上經歷過無數次戰鬥，怎能豎起百尺高的旗幟？』說完下座。
快雪國法嗣
蓮池聞禪師
宕渠羅氏之子。童年時在含虛師處剃度，二十歲時在方如和尚座下受具足戒。四處參學后回到保寧，建立蓮池庵獨自修行。一日，快雪和尚來訪，機緣相合，於是得到認可。仇居士供養法衣，禪師上堂開示：『法不會憑空產生，必須依靠外境才能顯現。六月炎熱的天氣，卻感到寒冷的威嚴，這就是外境。那麼，什麼是法呢？』提起法衣向大眾展示說：『明白嗎？這衣線下所包含的道理，人人具足，不可思議。有誰缺少呢？何必在他人的糞草堆里，尋找什麼碗呢？』所以說：『不離當下之處，常是湛然清凈，若向外尋求，則知你永遠無法見到。』
云嶠水法嗣
蒼谷桂禪師
【English Translation】 English version Chan Master Meixue Zong of Jinchun Temple
A son of the Xie family of Shehong. He inherited the Dharma from Chan Master Xianggu. He ascended the hall and said: 'The mountains north of the river are deep and beautiful, with few tourists; the wild waters and layered cliffs are all in the spring scenery. Today, the mountains and fields are reopening the ancestral seat, and the sun of the Buddha is hanging again. If you hold on to it, you will sleep among the clouds like rubble; if you let go, the lanterns will dance. How can it compare to Wang Dabo in the Land of No-Birth, taking a high sleep, carefree and happy?'
Dharma Successor of Ningzhen
Chan Master Tianran Hui of Xiping Temple in Nanlong
A son of the Liu family of Nanchong. Due to the Shu rebellion, he mingled in the crowd of refugees. At the age of eighteen, he was disgusted with the world as an illusion and had the ambition to leave the dust. He was tonsured and dyed robes by Ru Cheng, and received full ordination. He visited various places to study, and later relied on the monk Ningzhen, who gave him profound and painful blows, and he was resurrected from the dead, and then he was certified. On New Year's Day, he ascended the hall and said: 'When it is New Year's Day, everything is new; sending off the old and welcoming the new, we see the host and guest.' Then he picked up his staff and said: 'Only this black staff does not follow the seasons or cater to human feelings. Sometimes it knocks on the wind and beats the moon, causing Mount Sumeru (Sumeru) to crack and the sea to ache. It startles the tigers running in the southern mountains and involves the Big Dipper in a fright.' And where is the harm? He put down the staff again and said: 'If you haven't been through countless battles on the battlefield, how can you erect a hundred-foot-high flag?' Then he descended from his seat.
Dharma Successor of Kuaixue Guo
Chan Master Wen of Lianchi
A son of the Luo family of Dangqu. He had his head shaved at the age of adolescence at Master Hanxu's place, and received full ordination at the age of twenty under the seat of Monk Fangru. After studying everywhere, he returned to Baoning and built the Lianchi Hermitage for self-cultivation. One day, Monk Kuaixue visited, and the opportunities coincided, so he was recognized. Layman Qiu offered Dharma robes, and the Chan master ascended the hall and said: 'The Dharma does not arise in isolation, but depends on the environment to arise. In the hot weather of June, the cold is awe-inspiring; this is the environment. So, what is the Dharma?' He raised the robe and showed it to the crowd, saying: 'Do you understand? The matter under this robe thread is fully possessed by everyone, and it is inconceivable. Who is lacking? Why look for a bowl in someone else's dung heap?' Therefore, it is said: 'Without leaving the present place, it is always clear and still; if you seek it, you will know that you cannot see it.'
Dharma Successor of Yunqiao Shui
Chan Master Gui of Canggou
湖廣荊州李氏子。丱歲禮幻識大師剃髮。年登廿稔。就本師圓具。遍參諸方。至雙桂與嶠和尚機緣相叩。而記莂焉。康熙丙寅。達州紳衿。請住龍興禪院。上堂。驀呈拄杖召眾云。會么。者個上拄天。下拄地。本自無名。誰敢強安。有時動地放光。明如杲日。有時泯跡潛蹤。黑似墨漆。不屬青黃。方圓任器。能變能化。能橫能直。畢竟平等。殊堪倫匹。達古通今。豎窮三際。復橫按拄杖云。戒定慧祖師關。恰好都盧一串穿。又卓云。還會么。於斯薦得。無量法門河沙妙義。從此建立。其或未然。更買草鞋行腳始得。
大鑒下第三十八世
石谷慧法嗣
羅漢雲林地禪師
通江董氏子。禮心田師削染。參石谷和尚。以嗣法。重建䦹邡羅漢寺。乃馬祖一禪師脫白處也。上堂。問如何是羅漢境。師云。參天蒼竹密。填空古柏稠。進云。如何是境中人。師云。大雄殿一座。頭陀祇十人。進云。人境不立時如何。師云。虧汝到與么境界。乃云。一棒一喝。一拳一腳。直指臨濟心髓。全彰德山韜略。古之不多一點。今之不少一劃。全得草偃風行。如虎戴角。撞著磕著。橫機殺活。脫或未然。山僧未免重下注腳。以拄杖卓一卓。喝一喝。也是千錯與萬錯。復卓云。錯錯。
凈居月目初禪師
【現代漢語翻譯】 現代漢語譯本： 李氏子，湖廣荊州人。童年時，拜幻識大師剃度出家。二十歲時，在本師處受具足戒。之後遍參各地禪師。至雙桂時，與嶠和尚機緣相合，得到印可。康熙丙寅年（1686年），達州紳士邀請他住持龍興禪院。上堂說法時，突然拿出拄杖，向大眾說道：『會么（明白嗎）？』這個拄杖，上拄天，下拄地，本來沒有名字，誰敢強行安立？有時動地放光，明亮如太陽；有時泯滅軌跡，黑暗如墨漆。不屬於青黃等顏色，方圓隨器而變。能變能化，能橫能直，畢竟平等，非常殊勝。通達古今，豎窮三際（過去、現在、未來）。』 又橫著拄杖說：『戒定慧（佛教修行的三個方面）祖師關，恰好都盧一串穿。』又用拄杖敲擊地面說：『還會么（明白嗎）？』如果能在此處領悟，無量法門和河沙妙義，從此建立。如果不能領悟，就再買草鞋去行腳參訪吧。
大鑒惠能（六祖慧能）下第三十八世 石谷慧禪師法嗣 羅漢雲林地禪師 董氏子，通江人。拜心田師剃度。參石谷和尚，繼承其法。重建䦹邡羅漢寺，這裡是馬祖道一禪師出家的地方。上堂說法時，問道：『如何是羅漢境？』禪師說：『參天蒼竹密，填空古柏稠。』（高聳入雲的蒼翠竹林茂密，遮蔽天空的古老柏樹繁盛。） 又問：『如何是境中人？』禪師說：『大雄殿一座，頭陀（苦行僧）祇十人。』（一座雄偉的大雄寶殿，十位苦行的僧人。） 又問：『人境不立時如何？』禪師說：『虧汝到與么境界。』（難為你到達這樣的境界。） 於是說：『一棒一喝，一拳一腳，直指臨濟宗的心髓，完全彰顯德山宣鑒禪師的韜略。古時不多一點，今時不少一劃，完全得到草偃風行的效果，如同老虎戴角。撞著磕著，橫機殺活。如果不能領悟，山僧我免不了要再下注腳。』用拄杖敲擊一下，喝一聲，也是千錯萬錯。又敲擊說：『錯錯。』 凈居月目初禪師
【English Translation】 English version: A son of the Li family from Jingzhou, Huguang (present-day Hubei and Hunan provinces). At a young age, he was tonsured by Master Huanshi. At the age of twenty, he received the full precepts from his original teacher. He traveled extensively to study with various Zen masters. When he arrived at Shuanggui, he had a meeting of minds with Abbot Qiao and received his recognition. In the Bingyin year of the Kangxi reign (1686), gentry from Dazhou invited him to reside at the Longxing Zen Monastery. During an assembly, he suddenly presented his staff and asked the assembly: 'Do you understand?' This staff, above it props up the sky, below it props up the earth. Originally it has no name, who dares to forcibly assign one? Sometimes it moves the earth and emits light, as bright as the sun; sometimes it disappears without a trace, as dark as black lacquer. It does not belong to blue, yellow, or any other color; its shape, whether square or round, depends on the vessel. It can transform and change, it can be horizontal or vertical, ultimately it is equal, extraordinarily surpassing. It penetrates the past and understands the present, vertically exhausting the three periods of time (past, present, and future).' Then, holding the staff horizontally, he said: 'The ancestral barrier of precepts, concentration, and wisdom (the three aspects of Buddhist practice), is perfectly strung together like a string of coins.' Then, striking the ground with the staff, he said: 'Do you understand?' If you can realize it here, countless Dharma gates and myriad wonderful meanings will be established from this point on. If you cannot realize it, then buy straw sandals and begin your pilgrimage again.
38th generation from Dajian Huineng (the Sixth Patriarch Huineng) Lineage of Shigu Hui Zen Master Zen Master Yunlin Di of Luohan A son of the Dong family from Tongjiang. He was tonsured by Master Xintian. He studied with Zen Master Shigu and inherited his Dharma. He rebuilt the Luohan Monastery in 䦹邡 (Pengfang), which was where Zen Master Mazu Daoyi left home. During an assembly, he asked: 'What is the realm of a Luohan (arhat)?' The master said: 'Towering green bamboos are dense, ancient cypress trees filling the sky are thick.' He further asked: 'What is the person within the realm?' The master said: 'A Great Hero Hall (Mahavira Hall) stands, ten ascetics (dhuta) are present.' He further asked: 'What is it when neither person nor realm is established?' The master said: 'It's a pity you've reached such a state.' Then he said: 'A stick and a shout, a fist and a kick, directly point to the marrow of the Linji (Rinzai) school, fully revealing the strategies of Zen Master Deshan Xuanjian. Not a dot more in the past, not a stroke less in the present, fully obtaining the effect of grass bending in the wind, like a tiger wearing horns. Colliding and bumping, the opportunity to kill or give life is at hand. If you cannot realize it, this monk cannot avoid adding another note.' He struck the ground once with his staff and shouted once, which is also a thousand mistakes and ten thousand mistakes. Then he struck again, saying: 'Mistake, mistake.' Zen Master Yue Mu Chu of Jingju
樂至鄒氏子。丱歲于巴岳寺落䰂。參石谷和尚圓具。復受記莂。后住龍門凈居寺。上堂。僧問。如何是龍門境。師云。清風橋下兩池水。進云。如何是境中人。師云。日出而作。日入而歇。進云。人境以蒙師指示。向上宗乘事如何。師便打。進云。瞎棒。師復打云。卻有瞎漢吃在。乃云。時開飯店止飢寒。引水龍門且種田。佛法寧教齊爛卻。從斯弗說老婆禪。
蒼桐華禪師
綦江封氏子。丱歲出家。廿年於密語和尚處圓具。石谷和尚印證。隱山為常。有山居詩行世。其略曰。山悠悠也水悠悠。一杖云深任自游。樹抄松花堪作食。秋回荷葉可為裘。堂堂佛法消塵鏡。渺渺光陰送客舟。若要頓超如幻景。只須常牧此心牛。又云。溪山一一都成畫。竹樹叢叢畫不成。堪笑住山人性蠢。钁頭一柄足平生。暮年仍歸本郡石門寺。而臨行偈云。來時黃菊篩金。去時青山鋪白。想起者個骷髏。千回萬回作客。今朝踢倒須彌。拶得虛空出血。涅槃城裡沒相知。笑殺率陀古彌勒。
紫芝藏法嗣
[郫-卑+((白-日+田)/廾)]筒護國寺天然貴禪師
上堂。今朝臘月初八。處處闡揚佛法。惟有護國不然。見人只是生罵。驀拈拂子云。曏者里薦得。剎剎塵塵毗盧境界。溪聲鳥語觀音理門。其或未然
【現代漢語翻譯】 現代漢語譯本 樂至鄒氏之子。童年時在巴岳寺剃度出家。參拜石谷和尚，完成受戒儀式（圓具）。又接受了石谷和尚的授記（記莂）。之後住在龍門凈居寺。上堂說法時，有僧人問：『什麼是龍門境？』禪師說：『清風橋下的兩池水。』僧人追問：『什麼是境中人？』禪師說：『日出而作，日入而息。』僧人進一步問：『人境已經蒙受禪師的指示，向上宗乘的事又該如何？』禪師便打了他。僧人說：『瞎棒！』禪師又打了一下，說：『卻有瞎漢吃這一棒。』於是說：『時常開設飯店來止住飢寒，引水到龍門且去種田。佛法寧可讓它一起爛掉，從此不再說老婆禪。』
蒼桐華禪師
綦江封氏之子。童年出家。二十歲時在密語和尚處完成受戒儀式（圓具）。得到石谷和尚的印證。隱居山中成為常態。有山居詩流傳於世。其中略有幾句是：『山悠悠，水悠悠，一根枴杖云深處任我自由。樹上抄些松花可以當食物，秋天拾起荷葉可以當皮裘。堂堂佛法是消除塵埃的鏡子，渺渺光陰如運送客人的小舟。若要頓悟這如夢如幻的境界，只需常常牧養這顆心牛。』又說：『溪山處處都成畫，竹樹叢叢卻畫不成。可笑我這住山之人實在愚蠢，一把鋤頭就足夠我一生。』晚年仍舊回到本郡的石門寺。臨行時作偈說：『來時黃菊遍地，如篩金粉，去時青山一片，如鋪白雪。想起這個骷髏，千回萬回都在作客。今天一腳踢倒須彌山（佛教名山），擠得虛空都出血。涅槃城裡沒有相知的人，笑煞了率陀古彌勒（人名）。』
紫芝藏法嗣
[郫-卑+((白-日+田)/廾)]筒護國寺天然貴禪師
上堂說法。『今天臘月初八，處處都在闡揚佛法。唯有護國寺不是這樣，見人只是開口就罵。』隨即拿起拂塵說：『向這裡領會得透徹，每一剎那、每一微塵都是毗盧遮那佛（Vairocana，佛名）的境界，溪水的聲音、鳥兒的鳴叫都是觀音菩薩（Avalokiteśvara，菩薩名）的理法之門。』如果不是這樣……
【English Translation】 English version The son of the Zou family of Lezhi. He was tonsured at Bayue Temple in his youth. He attended the monk Shiggu and completed the precepts (ordination). He also received a prophecy (Vyākaraṇa). Later, he lived in Longmen Jingju Temple. During an assembly, a monk asked, 'What is the realm of Longmen?' The master said, 'The two pools of water under Qingfeng Bridge.' The monk continued, 'What are the people in the realm?' The master said, 'Work at sunrise, rest at sunset.' The monk further asked, 'The realm of people has received the master's instructions, what about the affairs of the higher vehicle?' The master then hit him. The monk said, 'Blind stick!' The master hit him again, saying, 'But there is a blind man who eats this.' Then he said, 'Often open a restaurant to stop hunger and cold, draw water to Longmen and cultivate the fields. The Buddha-dharma would rather be completely rotten, from now on, do not speak of old women's Chan.'
Chan Master Cangtong Hua
The son of the Feng family of Qijiang. He left home in his youth. At the age of twenty, he completed the precepts (ordination) at the monk Miyu's place. He was certified by the monk Shiggu. Living in seclusion in the mountains became his norm. There are mountain dwelling poems circulating in the world. Some of them are: 'Mountains are long, waters are long, a cane allows me to roam freely in the deep clouds. Picking pine flowers from the trees can be used as food, picking lotus leaves in autumn can be used as fur coat. The dignified Buddha-dharma is a mirror to eliminate dust, the vast time is like a boat carrying guests. If you want to suddenly transcend this dreamlike realm, you only need to constantly herd this mind-cow.' He also said: 'Every stream and mountain becomes a painting, but clumps of bamboo and trees cannot be painted. It is laughable that I, a mountain dweller, am so foolish, a hoe is enough for my whole life.' In his later years, he still returned to Shimen Temple in his native county. On the eve of his departure, he composed a verse: 'When I came, yellow chrysanthemums were sifting gold, when I leave, green mountains are covered in white. Thinking of this skeleton, it has been a guest thousands of times. Today, I kick down Mount Sumeru (Buddhist sacred mountain), squeezing the void until it bleeds. There is no one who knows me in the city of Nirvana, laughing at Rāhula and ancient Maitreya (names).'
Dharma Successor of Zizhi Zang
Chan Master Tianran Gui of Huguo Temple in [Pi-Bei+((Bai-Ri+Tian)/Gong)]tong
During an assembly, he said, 'Today is the eighth day of the twelfth lunar month, and everywhere is expounding the Buddha-dharma. Only Huguo Temple is not like this, seeing people only scolds them.' Then he picked up the whisk and said, 'If you understand this thoroughly, every moment and every dust is the realm of Vairocana Buddha (Vairocana, name of a Buddha), the sound of streams and the chirping of birds are the gate of the principle of Avalokiteśvara Bodhisattva (Avalokiteśvara, name of a Bodhisattva).' If not...
。依舊鼻孔向下垂。擊拂子下座。元宵上堂。不唱陳年曲調。要打新鮮鼓笛。無言童子口吧吧。無舌人兒能解語。等閑操動沒絃琴。海水騰波山自起。且道沒絃琴作么生操。以拄杖作操琴勢云。會么。若將耳聽終難會。眼底聞聲方始知。
錦官萬福寺瓊目溫禪師
戎州宜賓鄧氏子。十五歲剃染。恒思此身無常。參謁諸方。聞紫芝和尚開堂。杖笠往參。充侍寮十五年。遂印可焉。后住萬福。上堂。昔人聚石說法。今我法說亦空。石火電光。難為湊泊。驀拈拄杖卓云。惟有者個。赤條條。光灼灼。有時和泥合水。社舞村歌。有時孤峰獨立。掛月懸星。動則俾觀音勢至結舌藏鋒。靜則令釋迦老子無本可據。且道利害在甚麼處。良久云。參。護國寺為天然和尚點主。眾請上堂。者曲錄木床。是我天然法兄。捏不聚。擘不開的。今朝落在萬福手裡。于中七縱八橫。齊行照用。乃豎拂子召眾云。見么。茲我然兄。於一毫端。現大人相。與汝諸人。道末後句去也。復擊禪床云。聞么。復為汝等全身獨露。若或不薦。萬福不免別通訊息。拋下拂子云。記取者枚毛拂子。再來號吼震三千。
語嵩裔法嗣
嵩耳住禪師
渝州費氏子。初參破雪和尚。目不識丁。煉杜多行。后訪牟尼山語嵩和尚。棒下見旨。乃
【現代漢語翻譯】 現代漢語譯本： 依舊鼻孔向下垂。擊拂子下座。元宵上堂。不唱陳年曲調。要打新鮮鼓笛。無言童子口吧吧。無舌人兒能解語。等閑操動沒絃琴。海水騰波山自起。且道沒絃琴作么生操。以拄杖作操琴勢云。會么。若將耳聽終難會。眼底聞聲方始知。
錦官萬福寺瓊目溫禪師
戎州宜賓鄧氏子。十五歲剃染。恒思此身無常。參謁諸方。聞紫芝和尚開堂。杖笠往參。充侍寮十五年。遂印可焉。后住萬福。上堂。昔人聚石說法。今我法說亦空。石火電光。難為湊泊。驀拈拄杖卓云。『惟有者個。赤條條。光灼灼。有時和泥合水。社舞村歌。有時孤峰獨立。掛月懸星。動則俾觀音(Guanyin，菩薩名)勢至(Shizhi，菩薩名)結舌藏鋒。靜則令釋迦老子無本可據。』且道利害在甚麼處。良久云。『參。』護國寺為天然和尚點主。眾請上堂。『者曲錄木床。是我天然法兄。捏不聚。擘不開的。今朝落在萬福手裡。于中七縱八橫。齊行照用。』乃豎拂子召眾云。『見么。茲我然兄。於一毫端。現大人相。與汝諸人。道末後句去也。』復擊禪床云。『聞么。』復為汝等全身獨露。若或不薦。萬福不免別通訊息。拋下拂子云。『記取者枚毛拂子。再來號吼震三千。』
語嵩裔法嗣
嵩耳住禪師
渝州費氏子。初參破雪和尚。目不識丁。煉杜多行。后訪牟尼山語嵩和尚。棒下見旨。乃
English version: Still the nostrils droop downwards. He strikes the whisk and descends from the seat. On the Yuanxiao (Lantern Festival) ascends the hall. Not singing old tunes, but playing fresh drums and flutes. The speechless child's mouth is agape. The tongueless person can understand language. Casually playing the stringless zither. The sea surges and the mountains rise by themselves. Tell me, how does one play the stringless zither? He uses the staff to imitate playing the zither, saying, 'Do you understand? If you listen with your ears, you will hardly understand. Only by hearing the sound with your eyes can you truly know.'
Chan Master Qiongmu Wen of Wanfu Temple in Jinguan
A son of the Deng family in Yibin, Rongzhou. He shaved his head at the age of fifteen. Constantly contemplating the impermanence of this body, he visited various places. Hearing that Abbot Zizhi was opening a hall, he went with his staff and hat to participate, serving as an attendant for fifteen years. He was then approved. Later, he resided at Wanfu. Ascending the hall, he said, 'The ancients gathered stones to preach the Dharma. Now my Dharma talk is also empty. The spark of a flint, the flash of lightning, are difficult to grasp. ' Suddenly, he picked up his staff and struck it down, saying, 'Only this one is naked and bright. Sometimes mixing with mud and water, village dances and songs. Sometimes standing alone on a solitary peak, hanging the moon and suspending the stars. When moving, it causes Guanyin (Avalokiteśvara, Bodhisattva) and Shizhi (Mahāsthāmaprāpta, Bodhisattva) to be speechless and conceal their sharpness. When still, it causes Shakyamuni Buddha to have no basis to rely on.' Tell me, where does the advantage or disadvantage lie? After a long silence, he said, 'Participate!' At Huguo Temple, he dotted the eyes for Abbot Tianran. The assembly requested him to ascend the hall. 'This crooked wooden bed is my Dharma brother Tianran. It cannot be kneaded together or split apart. Today it falls into the hands of Wanfu. Within it, seven vertical and eight horizontal lines are all practiced and applied.' Then he raised the whisk and summoned the assembly, saying, 'Do you see? Now my brother Ran, at the tip of a hair, manifests the appearance of a great person, and speaks the final phrase to you all.' Again, he struck the Zen bed, saying, 'Do you hear?' Again, he reveals your whole body. If you do not recognize it, Wanfu cannot avoid communicating the message separately.' He threw down the whisk, saying, 'Remember this feather whisk, it will roar again and shake the three thousand worlds.'
Words to the Dharma Successor of Songyi
Chan Master Zhu of Song'er
A son of the Fei family in Yuzhou. He initially participated with Abbot Poxue, being illiterate and practicing asceticism. Later, he visited Abbot Yu Song of Muni Mountain, and understood the meaning under the stick. Then
【English Translation】 English version: Still the nostrils droop downwards. He strikes the whisk and descends from the seat. On the Yuanxiao (Lantern Festival) ascends the hall. Not singing old tunes, but playing fresh drums and flutes. The speechless child's mouth is agape. The tongueless person can understand language. Casually playing the stringless zither. The sea surges and the mountains rise by themselves. Tell me, how does one play the stringless zither? He uses the staff to imitate playing the zither, saying, 'Do you understand? If you listen with your ears, you will hardly understand. Only by hearing the sound with your eyes can you truly know.'
Chan Master Qiongmu Wen of Wanfu Temple in Jinguan
A son of the Deng family in Yibin, Rongzhou. He shaved his head at the age of fifteen. Constantly contemplating the impermanence of this body, he visited various places. Hearing that Abbot Zizhi was opening a hall, he went with his staff and hat to participate, serving as an attendant for fifteen years. He was then approved. Later, he resided at Wanfu. Ascending the hall, he said, 'The ancients gathered stones to preach the Dharma. Now my Dharma talk is also empty. The spark of a flint, the flash of lightning, are difficult to grasp. ' Suddenly, he picked up his staff and struck it down, saying, 'Only this one is naked and bright. Sometimes mixing with mud and water, village dances and songs. Sometimes standing alone on a solitary peak, hanging the moon and suspending the stars. When moving, it causes Guanyin (Avalokiteśvara, Bodhisattva) and Shizhi (Mahāsthāmaprāpta, Bodhisattva) to be speechless and conceal their sharpness. When still, it causes Shakyamuni Buddha to have no basis to rely on.' Tell me, where does the advantage or disadvantage lie? After a long silence, he said, 'Participate!' At Huguo Temple, he dotted the eyes for Abbot Tianran. The assembly requested him to ascend the hall. 'This crooked wooden bed is my Dharma brother Tianran. It cannot be kneaded together or split apart. Today it falls into the hands of Wanfu. Within it, seven vertical and eight horizontal lines are all practiced and applied.' Then he raised the whisk and summoned the assembly, saying, 'Do you see? Now my brother Ran, at the tip of a hair, manifests the appearance of a great person, and speaks the final phrase to you all.' Again, he struck the Zen bed, saying, 'Do you hear?' Again, he reveals your whole body. If you do not recognize it, Wanfu cannot avoid communicating the message separately.' He threw down the whisk, saying, 'Remember this feather whisk, it will roar again and shake the three thousand worlds.'
Words to the Dharma Successor of Songyi
Chan Master Zhu of Song'er
A son of the Fei family in Yuzhou. He initially participated with Abbot Poxue, being illiterate and practicing asceticism. Later, he visited Abbot Yu Song of Muni Mountain, and understood the meaning under the stick. Then
印可焉。后住少峨山慈明寺。上堂。弘機獨唱。千聖潛蹤。截斷眾流。棒云無路。若個正因衲子。顯大機施大用。于石火閃電光中啐啄。縱奪人天。權衡佛祖。敲唱雙行。殺活齊彰。碎凡聖窠窟。斷生死根苗。猶未是向上事在。作么生是向上事。王令已行天下遍。將軍塞外絕煙塵。
書云旵法嗣
舌響訥禪師
定遠龍氏子。參半天下。于林野和尚掌下有省。回蜀見書雲和尚。以印證焉。上堂。向上一句。千聖結舌。覿面一著。隨處現成。折旋俯仰。露布本地風光。咳唾掉臂。全彰衲僧機柄。上根利智。如良驥見鞭影追風千里。中下之流。似韓獹逐塊永忘其返。而今勿論上中下根。直教個個氣宇如王。坐斷千差路頭。把定衲僧巴鼻。洞明頂𩕳正眼。覷破祖師關捩。且道如何是祖師關捩。四野嚴寒無處泊。散發披襟到畫堂。上堂。打開光明藏。現出本常理。大地絕點翳。四海清如洗。森羅與萬象。都盧在里許。休言睹明星。誑惑癡男女。上堂。爐鞴弘開。魔佛頓镕。鉗錘高舉。聖凡情盡。個個焦頭爛額。人人皮綻肉镕。任是百鍊精金。到此也須失色。卓拄杖云。拈出紅爐金彈子。簉破諸人鐵面門。
麗眉辨禪師
瀘陽人。得法于書云旵和尚。住金川之中嵓。開爐上堂。個事人人本具。何須
【現代漢語翻譯】 現代漢語譯本： 印可了他（書云旵法嗣）。後來住在少峨山慈明寺。上堂說法：『弘揚佛法的機鋒獨自唱響，千聖都潛藏了軌跡。截斷一切流俗，棒喝之下無路可走。哪個真正有正因的衲子，能顯現大機大用，在石火閃電的光芒中啐啄同時。縱奪人天，權衡佛祖，敲唱並行，殺活齊彰。粉碎凡聖的窠臼，斬斷生死的根苗，但這還不是向上之事。』那麼，什麼是向上之事呢？『王令已經通行天下，將軍在塞外平息了戰塵。』
書云旵法嗣
舌響訥禪師
定遠龍氏之子。參訪了半個天下，在林野和尚的掌下有所領悟。回到四川拜見書雲和尚，得到了他的印證。上堂說法：『向上一句，千聖都無法開口。覿面一著，隨處現成。折旋俯仰之間，顯露出本地風光。咳唾掉臂，完全彰顯了衲僧的機鋒。上根利智之人，如同良馬見到鞭影，追風千里。中下之流，如同韓獹追逐土塊，永遠忘記返回。如今不論上中下根，直接讓每個人都氣宇軒昂如王者，坐斷千差萬別的路頭，把定衲僧的根本，洞明頂𩕳正眼，看破祖師的關捩。』那麼，什麼是祖師的關捩呢？『四野嚴寒無處停泊，散發披襟來到畫堂。』上堂說法：『打開光明藏，顯現出本常之理。大地沒有一點塵埃，四海清澈如洗。森羅萬象，都包含在這裡面。不要說見到明星，那是誑惑愚癡男女。』上堂說法：『爐鞴弘開，魔和佛立刻被熔化。鉗錘高舉，聖和凡的情感都消失殆盡。個個焦頭爛額，人人皮開肉綻。任憑是百鍊精金，到這裡也必須失色。』卓拄杖說：『拈出紅爐中的金彈子，簉破你們的鐵面門。』
麗眉辨禪師
瀘陽人。得法于書云旵和尚。住在金川的中嵓。開爐上堂說法：『個個（每個人）的本性本來就具備，何須...
【English Translation】 English version: He was approved (Shuyun Chan's successor). Later, he resided at Ciming Temple on Shao'e Mountain. During the Dharma talk, he said: 'The mechanism of propagating the Dharma sings alone, and the thousand sages conceal their traces. Cutting off all streams, there is no way to go under the staff. Which monk with true cause can manifest great mechanism and great function, and peck simultaneously in the flash of flint and lightning? Seizing from gods and humans, weighing Buddhas and ancestors, striking and singing in parallel, killing and enlivening are both clearly displayed. Crushing the nests of the mundane and the sacred, cutting off the roots of birth and death, but this is not yet the upward matter.' So, what is the upward matter? 'The king's decree has spread throughout the world, and the general has quelled the dust beyond the borders.'
Successor of Shuyun Chan
Shixiang Ne Chan Master
The son of the Long family of Dingyuan. He visited half the world and had an awakening under the palm of Linye Monk. Returning to Sichuan, he met Shuyun Monk and received his approval. During the Dharma talk, he said: 'The upward phrase, the thousand sages are speechless. The direct encounter, readily available everywhere. In the turning and bowing, the local scenery is revealed. Coughing and swinging arms, fully demonstrating the monk's mechanism. Those with sharp intellect, like a good horse seeing the shadow of the whip, chase the wind for thousands of miles. The middle and lower streams, like a Korean hound chasing a clod, forever forget to return. Now, regardless of the upper, middle, and lower roots, directly make everyone's spirit as majestic as a king, sitting and cutting off the paths of thousands of differences, grasping the monk's fundamental, clearly understanding the eye on the crown of the head, seeing through the ancestral master's key. 'So, what is the ancestral master's key? 'The four fields are severely cold with nowhere to dock, scattering hair and opening the robe to come to the painted hall.' During the Dharma talk, he said: 'Open the treasury of light, revealing the principle of the original constant. The earth has no speck of dust, and the four seas are clear as washing. The myriad phenomena are all contained within. Do not speak of seeing the star, that is deceiving foolish men and women.' During the Dharma talk, he said: 'The furnace is widely opened, and demons and Buddhas are immediately melted. The tongs and hammer are raised high, and the emotions of the sacred and the mundane are exhausted. Everyone is scorched and battered, and everyone's skin is cracked and flesh melted. Even if it is refined gold, it must lose its color here.' He struck the staff and said: 'Picking out the golden bullet from the red furnace, breaking through your iron face gate.'
Limei Bian Chan Master
A native of Luyang. He obtained the Dharma from Shuyun Chan Monk. He lived in Zhongyan of Jinchuan. Opening the furnace, he said: 'Everyone inherently possesses the individual matter, why must...
向外討覓。頭頭頂著青天。步步踏著實地。山僧不是妄言。要且理無二致。所以龐居士云。神通並妙用。運水及搬柴。若於此中透徹。一生參學事畢。其或未然。長連床上豎起脊梁。切莫瞌睡。抖擻精神。只看穿衣吃飯。運水搬柴底。畢竟是個甚麼。參。佛成道上堂。居來十載為叢林。幸爾今朝佛道成。溪山云月渾閒事。只取金鱗上直繩。先師涅槃后。悽然感興廢。不肖揚家醜。扶起破沙盆。修殘補破屋。先要得其人。啐啄同時節。三生似有因。今欲傳傢俱。人天共證盟。放出三支箭。相將射一群。遂召滔然用初朗旭三人過來云。從上機關。千聖同廛。一道圓光。萬靈合轍。驀喝一喝云。且道者個還入其數么。一輪皓月懸崖畔。幾片殘云掛嶺頭。卓一卓下座。
大冶法嗣
舒光照禪師
蘄水人。避世入蛾眉絕頂。影不下山者二十餘載。忽一日欲下山。鳴鼓上堂。九旬限滿。巧中藏拙。晝夜慇勤。拙中藏巧。養馴一個水牯牛。頭角崢嶸世上少。今朝肆足印莓苔。笑殺平田黃大老。辭世形本無形。說亦無說。盡大地人難摸索七十九年住娑婆。彈指光陰如夢覺。舉步踢倒蛾眉山。者邊那畔總一個。喝一喝。擲筆而逝。
耳毒泰法嗣
射洪會靈寺幻住明禪師
瀘州曾氏子。嗣法于耳毒泰
。上堂。雨過莓苔凈。升堂說法時。斯緣誰解會。啼鳥上花枝。小參。初撾涂毒鼓。三舉撲地鐘。敵勝超群句。生蛇始化龍。咄。
純備德禪師
酆都李氏子。中年于幻住大師處剃染。詣耳毒和尚座下圓具。而嗣法焉。后住彝陵州黃陵禪院。上堂。立教明宗。須張縵天網子。活捉龍蛇。可以直下承當。安邦定國。要展揭世經綸。生擒虎兕。乃能全身擔荷。所以祖師心印。壯似鐵牛之機。去即印住。住即印破。只如不去不住。印即是。不印即是。於斯擬議。錯過千山。少涉思惟。白雲萬里。致使三世諸佛總放不下。歷代祖師全提不起。一大藏教詮註不及。伶俐衲僧自救不了。正恁么時。作么生履踐。喝一喝云。振奮吒沙無向背。爍迦羅眼莫能窺。
佛語御法嗣
重慶府香國寺䆿堂秀禪師
湖廣辰州府人。幼失恃怙。依湖山慧覺和尚之嗣。佛語會下剃染。十八圓具。深研內外典集。未幾屏去。鐵脊焦團。受佛語記莂。囑之南遊。參遍諸方。己巳歸渝就香國。開爐上堂。爐火乍燔。是鐵是銅須經煆。橐籥大煽。若凡若聖盡銷镕。淬般若之智鋒。礪金剛之神劍。若是躍冶之金。徒勞鍛鍊。驀豎拂云。者一星兒火種。自鷲峰發𦦨。嵩少騰芳。太白山中。標霞天之光彩。錦江江上。闡亙古之宗猷。
如如意珠。似帝青寶。可以福國𥙿民。為祥為瑞。入聖超凡。而今落在香國者里。只得借曼殊普賢作爐頭。勢至圓通為冶匠。五百聲聞緣覺作散工。扇火扇風。添煤添炭。山僧忍俊不禁。未免助其神用。遂擲拂子云。直下來也。急著眼覷。
吼一等法嗣
唐安曇云寺文璧福禪師
眉州陳氏子。幼沖覃訐。染指釋門。參遍諸方。后入吼和尚之室。秉拂上堂。柳舒金。梅正白。幾經霜凌幾經雪。寒枝傲骨占春先。卻把清香輕漏泄。惟佛與佛無分別。揮拂子云。筍過東家作竹林。藕穿池面為荷葉。臘八上堂。積劫深懷疑彈子。實難吞吐出皇宮。六年雪嶺時無懈。驀地抬眸見己躬。此是大覺老人。在霜天月下悟得底。今日福上座。向情與無情煥然等現處。舉似大眾。還會么。若會得。天地虛空生汝心內。人物殿堂皆汝元常。若或未然。舍家出家本屬何因。緇衣披度當爲何事。正恁么時。且道大覺老人。畢竟悟個甚麼。良久云。泥牛掣斷黃金鎖。鐵馬衝開碧玉關。改見月庵為曇云寺。上堂。一點一畫涅槃妙心。一字一言真實勝義。不是九重隆下。親從刺史頒來。顯示佛祖真機。開發人天眼目。所以道。若以眼見。乃文殊境界。若以耳聞。實觀音妙體。若以心思。普賢床榻。且道。毗盧遮那即今在甚麼處。顧左
{ "translations": [ "現代漢語譯本：\n如如意寶珠（能滿足願望的寶珠），似帝青寶（一種珍貴的藍色寶石）。可以使國家繁榮，人民安樂，是吉祥和瑞兆的象徵。能夠使人進入聖人的境界，超越凡俗。而今這寶珠落在了香國（指寺院），只能借用文殊菩薩（象徵智慧）和普賢菩薩（象徵實踐）作為爐頭，借用大勢至菩薩（象徵力量）和圓通菩薩（觀音菩薩的別稱，象徵圓滿）作為工匠，五百聲聞（聽聞佛法而覺悟的人）和緣覺（通過觀察因緣而覺悟的人）作為雜工，扇風點火，添煤加炭。山僧我實在忍不住，也要幫助它發揮神妙的作用。於是拿起拂塵說：『直下來也，急著眼看！』", "", "吼一等法嗣（禪宗法脈的繼承人）", "", "唐安曇云寺文璧福禪師", "", "眉州陳氏之子。年幼時就聰慧過人。很早就接觸了佛法。參訪過很多地方的禪師。後來進入吼和尚的門下。主持法會時，拿起拂塵上堂說法：『柳樹舒展金黃色的嫩芽，梅花綻放潔白的花朵。經歷了多次風霜的侵凌和冰雪的考驗，寒冷的枝條傲然挺立，在春天到來之前就已綻放。卻又將清幽的香氣輕輕地散發出來。只有佛與佛之間才能真正地互相理解，沒有分別。』揮動拂塵說：『竹筍從東鄰冒出，將來會長成一片竹林。藕在池塘中穿行，最終會鋪滿荷葉。』臘八節上堂說法：『長久以來積壓在心中的懷疑就像一顆彈丸，實在難以吞嚥，又難以從皇宮中吐出。六年雪山苦修，從未懈怠。突然抬頭看見了自己的本來面目。』這就是大覺老人（指釋迦牟尼佛），在霜天月下所領悟的道理。今天我福上座，在有情和無情的事物都同樣顯現的地方，告訴大家。你們明白了嗎？如果明白了，天地虛空都生在你們的心中，所有的人物殿堂都是你們本來的面目。如果還不明白，那麼當初捨棄家庭出家是爲了什麼？披上僧袍又爲了什麼？正在這個時候，且說大覺老人，到底悟到了什麼？』良久說道：『泥牛掙斷了黃金鎖，鐵馬衝開了碧玉關。』（文璧禪師）將月庵改名為曇云寺。上堂說法：『一點一畫都是涅槃（佛教的最高境界，指解脫）的微妙之心，一字一句都是真實不虛的殊勝意義。』不是皇帝親自下令，而是由刺史頒佈。顯示佛祖的真實機鋒，開發人天大眾的眼目。所以說，如果用眼睛去看，那是文殊菩薩的境界。如果用耳朵去聽，那是觀音菩薩的妙體。如果用心去思考，那是普賢菩薩的床榻。且說，毗盧遮那佛（法身佛，代表宇宙本體）現在在哪裡？』顧視左右", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
右云。不擬議時全體現。涉思惟處隔關山。
瑞林蓮法嗣
玉諾昌禪師
蜀南人。齠齡于瑞林和尚處剃染。至年圓具。初游講肆。頗通經論。因看圓覺經。四大各離。始覺忙然。遂遍參。歸來徹困於淡竹老人。受記莂于本師瑞林和尚。康熙戊午。住成都府德元寺。上堂。吾年三十四。佛法總不識。張登曲錄床。渾無些子伎。全提臨濟宗。惟憑斯個力。頭頭絕覆藏。處處無軌跡。活潑潑耀古騰今。峭巍巍輝天鑒地。當陽露出端倪。揚眉已落第二。且如何是全提意旨。卓拄杖云。青天也皺眉。住南關外草堂寺。上堂。兩度相催住草堂。且無佛法可商量。烏藤拈出全收放。殺活臨機覿體彰。呈拄杖召眾云。者木上座。在臨濟德山。有意氣時添意氣。在文殊普賢。不風流處也風流。落在昌上座手裡。放行則萬象生輝。把住則乾坤失色。空王殿上。一任簸土揚塵。糞掃堆頭。遍現紫金光聚。有時為天中之天。有時作聖中之聖。胎卵濕化。鱗甲羽毛。承斯恩力。齊彰本地風光。各顯神通妙用。與凡聖同源。千差一致。復卓一卓云。還委悉么。離相離名人不稟。吹毛用了急須磨。
曉元濟法嗣
大旭宗禪師
蜀南建昌李氏子。齠年祝髮。詣成都草堂寺。參曉元和尚座下圓具。巾瓶六稔。元痛以
【現代漢語翻譯】 現代漢語譯本： 右云：當不作任何擬議時，萬事萬物整體顯現。一旦涉及思惟之處，便如同隔著重重關山。
瑞林蓮的法嗣
玉諾昌禪師
是蜀地南部人。年幼時在瑞林和尚處剃度出家。到了受具足戒的年齡，最初遊學于講經場所，頗為精通經論。因為閱讀《圓覺經》，領悟到四大皆空的道理，才開始感到茫然。於是遍參各地禪師，歸來后在淡竹老人處徹底覺悟。並在本師瑞林和尚處得到印可。康熙戊午年（1678年），住持成都府德元寺。上堂開示說：『我今年三十四歲，對佛法總是不甚瞭解。張登的曲木床上，完全沒有什麼伎倆。完全提倡臨濟宗的宗旨，只憑借這個力量。處處都毫無掩飾，處處都沒有軌跡。活潑潑地照耀古今，峭巍巍地輝映天地。當面露出端倪，揚眉就已經落了下乘。那麼，什麼是全提的意旨呢？』說完卓拄杖說：『青天也皺眉。』后住持南關外草堂寺。上堂開示說：『兩次相催我來住持草堂，這裡沒有什麼佛法可以商量。拿起烏藤杖，完全收放自如，殺活的機用當場顯現。』呈拄杖召集大眾說：『這木頭座上，在臨濟德山那裡，有意氣時就增添意氣，在文殊普賢那裡，不風流處也風流。落在我昌上座手裡，放開則萬象生輝，把住則乾坤失色。在空王殿上，任憑簸土揚塵，在糞掃堆頭，遍現紫金光聚。有時作為天中之天，有時作為聖中之聖。胎卵濕化，鱗甲羽毛，承受這份恩力，一起彰顯本地風光，各自顯現神通妙用。與凡聖同源，千差萬別而又一致。』又卓了一下拄杖說：『還明白了嗎？離相離名，人不稟受，吹毛劍用了之後要趕快磨。』
曉元濟的法嗣
大旭宗禪師
是蜀南建昌李家的兒子。年幼時剃度出家，到成都草堂寺，在曉元和尚座下受具足戒。六年時間，曉元非常痛惜他的資質
【English Translation】 English version: Right says: When there is no deliberation, the whole manifests. Once involved in thought, it's like being separated by mountains.
Dharma heir of Ruilin Lian
Chan Master Yu Nuochang
Was a native of southern Sichuan. He was tonsured at a young age at the monastery of Ruilin. When he reached the age for full ordination, he initially traveled to lecture halls, becoming quite proficient in scriptures and treatises. Because of reading the Yuanjue Jing (Surangama Sutra), realizing that the four elements are each separate, he began to feel at a loss. Thereupon, he widely visited various Chan masters, returning to be thoroughly enlightened by Elder Danzhu. He received confirmation from his teacher, Ruilin. In the year Kangxi wuwu (1678), he resided at Deyuan Temple in Chengdu Prefecture. Ascending the hall, he said: 'I am thirty-four years old, and I still don't fully understand the Buddha-dharma. On Zhang Deng's crooked bed, there are absolutely no skills. I fully promote the Linji (Rinzai) school's tenets, relying solely on this strength. Everywhere there is no concealment, everywhere there are no traces. Vigorously shining through the past and present, toweringly illuminating heaven and earth. Directly revealing the clues, raising an eyebrow is already secondary. So, what is the intention of the complete promotion?' Finishing, he struck the staff and said: 'The blue sky also frowns.' Later, he resided at Caotang Temple outside the South Gate. Ascending the hall, he said: 'Twice urged to reside at Caotang, there is no Buddha-dharma to discuss here. Picking up the black rattan staff, I completely gather and release, the functions of killing and giving life are manifested on the spot.' Presenting the staff, he addressed the assembly, saying: 'This wooden seat, in Linji (Rinzai) and Deshan (Tokusan), adds spirit when there is spirit; in Manjusri (Monju) and Samantabhadra (Fugen), it is also elegant where there is no elegance. Falling into the hands of Chang, releasing it causes all phenomena to shine, grasping it causes heaven and earth to lose color. In the palace of the Empty King, let the dust be stirred up at will; in the pile of discarded waste, everywhere manifests a gathering of purple-gold light. Sometimes acting as the Heaven within Heaven, sometimes acting as the Sage within Sages. Born from wombs, eggs, moisture, and transformation, with scales, shells, feathers, and fur, receiving this grace, together manifesting the local scenery, each displaying miraculous functions. Sharing the same source as the mundane and the holy, different in a thousand ways yet unified.' Again, he struck the staff once, saying: 'Do you understand yet? Separated from form and name, people do not receive, the hair-splitting sword must be sharpened quickly after use.'
Dharma heir of Xiaoyuan Ji
Chan Master Daxu Zong
Was a son of the Li family of Jianchang in southern Sichuan. He was tonsured at a young age, going to Caotang Temple in Chengdu, where he received full ordination under the seat of Abbot Xiaoyuan. For six years, Xiaoyuan deeply lamented his qualities.
鉗錘。契機之後。住窯山鎮疆寺。至節上堂。心珠燦燦絕纖塵。盡凈常靈脫體新。無物與伊堪比並。略侔日月合其明。眾中有恁么人么。問月朗當空時如何。師云。光映前街連後巷。進云。月落後如何。師云。剔起殘燈閱簡編。進云。如何是窯山境。師云。雨晴松竹翠。山寺木魚聲。進云。如何是境中人。師云。樓頭歌舞后。猶味樂賓儔。進云。人境雙忘旹如何。師云。籬邊葉落無聲響。嶺上云歸絕點痕。乃云。六花亂墜。寒氣逼人。日南長至。百卉萌生。山僧褁頭大睡。誰管他人屋上霜凝。以拄杖作圓相云。會么。于中薦得。百千三昧一時證得。神通妙用無越此宗。人人向文殊眉睫上往來。個個于普賢行門中出入。高揖釋迦。不拜彌勒。到恁么田地。有無不立。凡聖亦如。隨緣放曠。任運逍遙。石頭土塊動地放光。蒼松翠竹吾人本體。何必要山僧重叨呾也。如或未委。不惜唇皮再下注腳。驀拈拄杖卓云。久立。
佛冤綱法嗣
嘉州九頂子開干禪師
本州辜氏子。生而有異。孤勁淵沖。志慕上乘。年十九。往洪椿坪。禮祖正師削染。后游成都昭覺。依師翁操䇿機辯。日究奧旨。圓具禮辭。歷謁尊宿。提撕心要。洞然無滯。時師翁謝事。冤領昭覺。復造其席。覺垂語云。牛過窗欞。頭角四蹄俱過。因
【現代漢語翻譯】 現代漢語譯本 鉗錘。契機之後。住在窯山鎮疆寺。冬至上堂說法。心中的寶珠燦爛奪目，沒有一絲塵埃。完全純凈，永恒靈動，脫離舊的形體，煥然一新。沒有什麼東西可以和它相比，勉強可以和日月的光輝相比。各位當中有這樣的人嗎？問：『月亮高掛天空時怎麼樣？』 師父說：『光芒照亮前街連線後巷。』 問：『月亮落下後怎麼樣？』 師父說：『挑起殘燈閱讀書籍。』 問：『什麼是窯山的境界？』 師父說：『雨後天晴，松樹竹子更加翠綠，山寺里傳來木魚的聲音。』 問：『什麼是境界中的人？』 師父說：『樓上歌舞完畢之後，仍然回味著宴請賓客的快樂。』 問：『人與境界都忘記的時候怎麼樣？』 師父說：『籬笆邊的葉子落下沒有聲響，山嶺上的雲彩飄走沒有痕跡。』 於是說：『雪花紛紛飄落，寒氣逼人。冬至到來，各種草木開始萌芽生長。山僧我蒙著頭呼呼大睡，誰管別人屋頂上凝結的霜？』 用拄杖畫了一個圓圈說：『明白了嗎？』 如果能在這裡領悟，就能同時證得百千種三昧（Samadhi，佛教中的一種精神集中狀態）。神通妙用沒有超過這個宗派的。人人都從文殊（Manjusri，象徵智慧的菩薩）的眉毛和眼睛上來來往往，個個都在普賢（Samantabhadra，象徵實踐的菩薩）的行門中出入。高傲地向釋迦（Sakyamuni，佛教創始人）作揖，不拜彌勒（Maitreya，未來佛）。到了這種地步，有和無都不存在，凡人和聖人也一樣。隨順因緣，放曠自在，任憑命運安排，逍遙自在。石頭土塊都能動地放光，蒼松翠竹就是我們的本體。何必要我山僧再次啰嗦呢？如果還不明白，我不惜口舌再次解釋。』 猛然拿起拄杖敲擊地面說：『站立很久了。』 佛冤綱法嗣 嘉州九頂子開干禪師 本州辜氏之子，出生時就與衆不同，孤傲剛勁，深沉謙虛，志向仰慕上乘佛法。十九歲時，前往洪椿坪，拜祖正師剃度出家。後來遊歷成都昭覺寺，依靠師翁操（姓名）的機敏辯才，每天研究佛法的奧妙。圓滿受戒后告辭，歷訪各位尊宿，提煉重要的心法，通透明徹沒有阻礙。當時師翁辭去職務，冤（姓名）接任昭覺寺住持。他又回到昭覺寺，覺（姓名）開示說：『牛從窗戶外面經過，頭、角、四蹄都過去了。』 因此...
【English Translation】 English version A hammer. After the opportune moment. Residing at Jiang Temple in Yaoshan Town. Ascending the hall on the Winter Solstice. The heart's pearl shines brilliantly, free from the slightest dust. Completely pure, eternally vibrant, shedding the old form, and becoming new. Nothing can compare to it, barely resembling the brightness of the sun and moon combined. Are there such people among you? Asked: 'What is it like when the moon is bright in the sky?' The master said: 'The light illuminates the front street connecting the back alleys.' Asked: 'What is it like after the moon sets?' The master said: 'Light up the remaining lamp to read the books.' Asked: 'What is the realm of Yaoshan?' The master said: 'After the rain clears, the pines and bamboos are greener, and the sound of wooden fish comes from the mountain temple.' Asked: 'What are the people in the realm?' The master said: 'After the singing and dancing in the tower, they still savor the joy of entertaining guests.' Asked: 'What is it like when both people and realm are forgotten?' The master said: 'The leaves fall silently by the fence, and the clouds return to the mountains without a trace.' Then he said: 'Snowflakes fall in disorder, and the cold air is biting. The Winter Solstice arrives, and all kinds of plants begin to sprout and grow. This mountain monk is sleeping soundly with his head covered, who cares about the frost condensing on other people's roofs?' He drew a circle with his staff and said: 'Do you understand? If you can comprehend here, you can simultaneously attain hundreds of thousands of Samadhis (Samadhi, a state of mental concentration in Buddhism). There is no supernatural power or wonderful function that surpasses this sect. Everyone comes and goes on Manjusri's (Manjusri, a Bodhisattva symbolizing wisdom) eyebrows and eyes, and everyone enters and exits in Samantabhadra's (Samantabhadra, a Bodhisattva symbolizing practice) practice gate. Haughtily bow to Sakyamuni (Sakyamuni, the founder of Buddhism), and do not worship Maitreya (Maitreya, the future Buddha). Reaching such a state, neither existence nor non-existence is established, and ordinary people and saints are the same. Follow the circumstances, be free and unrestrained, let fate arrange, and be carefree. Stones and clods of earth can emit light that shakes the earth, and green pines and green bamboos are our own essence. Why should I, this mountain monk, repeat myself? If you still don't understand, I don't hesitate to explain again.' Suddenly picking up the staff and striking the ground, he said: 'Standing for a long time.' Successor of Buddha Yuan Gang's Dharma Chan Master Kai Gan of Jiudingzi, Jia Prefecture A son of the Gu family from this prefecture, he was different from birth, aloof and firm, profound and humble, with aspirations to admire the supreme Dharma. At the age of nineteen, he went to Hongchunping and was tonsured by Master Zu Zheng. Later, he traveled to Zhaojue Temple in Chengdu, relying on the quick wit and eloquence of his master, Cao (name), he studied the mysteries of the Dharma every day. After fully receiving the precepts, he bid farewell and visited various venerable monks, refining the important mind methods, and being thoroughly clear without obstruction. At that time, Master Cao resigned from his position, and Yuan (name) took over as abbot of Zhaojue Temple. He returned to Zhaojue Temple, and Jue (name) instructed: 'The ox passes through the window, and the head, horns, and four hooves have all passed.' Therefore...
甚尾巴過不得。師應聲云。明破即不堪。拂袖便出。即頌。渾身獨步千峰外。無限風光意莫窮。揭石耕云橫宇宙。尾巴尖上活渠儂。覺又問。萬法歸一。一歸何處。師云。誰家店內無宿客。覺云。未在更道。師立頌。一法凜然萬法虛。山河大地一芙蕖。電光石火猶嫌鈍。妙體堂堂位不居。覺徴云。不是心不是佛不是物。是個甚麼。師云。不敢妄生穿鑿。連頌二偈。心佛俱非不是物。神頭鬼面絕誵訛。等閑放出遼天鶻。舒掌擎拳較不多。又相逢不識名和姓。伊向東西我自南。莫道長安風月好。到頭終是自羞慚。覺可之。其徴徹直捷。迥絕見知。扣問咨參。了無惰念。覺解制。授以衣拂。癸酉十月。師翁丈老人結制。命秉拂上堂。若論個事。一味尋常。騎聲蓋色。法法全彰。縱奪殺活。不犯鋒𨦵。清風明月。不坐玉堂。快須擉瞎娘生眼。炯炯寒光照大唐。靈利衲僧聊聞舉著。直下承當。雖然如是。腳跟下與伊三十拄杖。且道。利害在甚處。卓拄杖云。鴛鴦繡出從君看。不把金針度與人。
天湛熾禪師
漢之古洋州李氏子。夙植迥別。不類常童。九歲于興元凈明。禮佛冤和尚削染。聽事服勞。痛與鞭䇿。甲寅冤領昭覺院務。制中同眾打七。面觸露柱。忽爾暢然。呈偈曰。無參參處卻參參。三腳驢兒苦著鞭。骨碎
【現代漢語翻譯】 現代漢語譯本 什麼尾巴過不去。禪師應聲說：『明瞭之後就不值一提。』說完拂袖而去。並作頌說：『渾身獨自走在千峰之外，無限風光難以窮盡。揭開石頭耕耘白雲橫貫宇宙，尾巴尖上自有活潑的機鋒。』 覺禪師又問：『萬法歸一，一歸何處？』禪師說：『誰家的店裡沒有過夜的客人？』覺禪師說：『還沒明白，請再進一步說。』禪師隨即作頌：『一法凜然萬法皆虛幻，山河大地猶如一朵芙蕖。電光石火尚嫌遲鈍，妙體堂堂正正不居於任何位置。』 覺禪師追問：『不是心，不是佛，也不是物，那是個什麼？』禪師說：『不敢胡亂穿鑿附會。』接著作了兩首偈：『心佛俱非也不是物，神頭鬼面絕無虛假。輕易放出遼天的海東青，舒掌擎拳並沒有什麼不同。』 『又相逢卻不認識姓名，他向東西我自向南。莫說長安的風月多麼美好，到頭來終究還是自己慚愧。』覺禪師認可了他的回答，認為他的追問直接了當，完全超越了見解和知識，提問請教沒有絲毫懈怠之意。 覺禪師解制后，授予他衣拂。癸酉年（1033年）十月，師翁丈老禪師結制，命天湛熾禪師秉拂上堂說法。『若論這件事，原本就是尋常。騎聲蓋色，一切法都完全彰顯。縱奪殺活，不觸犯鋒芒。清風明月，不居於玉堂之上。』 『必須戳瞎那些天生就有的眼睛，炯炯寒光照耀著大唐（618年-907年）。靈利的衲僧姑且聽聞此事，當下就應承擔。』雖然是這樣，還要在他腳跟下打三十拄杖，且說，厲害之處在哪裡？』卓拄杖說：『鴛鴦繡出來任憑你看，卻不把金針傳授給人。』
天湛熾禪師
是漢朝古洋州李氏之子。從小就與衆不同，不像普通的孩童。九歲時在興元凈明寺，拜佛冤和尚為師剃度。聽從吩咐服侍勞作，即使受到鞭打也默默承受。甲寅年（954年）佛冤禪師帶領昭覺寺院的事務，在禪制中與大眾一起打禪七，面觸露柱，忽然之間暢快了悟。呈上偈語說：『無處可參卻又去參，三腳驢兒還要苦苦地鞭打。骨頭粉碎，才知道原來如此。』
【English Translation】 English version 』What tail cannot be passed?』 The master responded, 『Once understood, it's not worth mentioning.』 He then flicked his sleeve and left, composing a verse: 『Alone, his whole being strides beyond a thousand peaks, boundless scenery whose meaning cannot be exhausted. Unearthing rocks to cultivate clouds, he traverses the universe; on the tip of his tail, the lively mechanism lives.』 Zen Master Jue then asked, 『The myriad dharmas return to one; where does the one return?』 The master said, 『Which shop has no overnight guests?』 Zen Master Jue said, 『Not yet understood; please say more.』 The master then composed a verse: 『One dharma stands firm, the myriad dharmas are illusory; mountains, rivers, and earth are like a single lotus. Even lightning and flint are considered slow; the wondrous body stands upright, not dwelling in any position.』 Zen Master Jue pressed, 『Not mind, not Buddha, not thing; what is it?』 The master said, 『I dare not rashly speculate.』 He then composed two verses: 『Neither mind nor Buddha nor thing, divine heads and ghost faces without falsehood. Easily releasing the falcon of Liaotian, extending the palm and raising the fist are not much different.』 『Meeting again, yet not knowing names or surnames; he goes east, I go south. Do not say the wind and moon of Chang'an are good; in the end, one is still ashamed.』 Zen Master Jue approved of his answer, considering his questioning direct and thorough, completely surpassing views and knowledge, with no laziness in his inquiries. After Zen Master Jue lifted the restrictions, he bestowed upon him the robe and whisk. In the tenth month of the Guiyou year (1033 AD), Elder Zen Master Zhangjie established the restrictions and ordered Zen Master Tianzhan Chi to ascend the hall and expound the Dharma. 『If discussing this matter, it is originally ordinary. Riding sound and covering form, all dharmas are fully manifested. Seizing and releasing, killing and vivifying, without offending the sharp edge.』 『Clear wind and bright moon, not dwelling in the jade hall. One must poke out those naturally born eyes; the piercing cold light illuminates the Great Tang Dynasty (618 AD-907 AD). Clever monks may as well hear of this matter and immediately take it upon themselves.』 Although it is so, thirty blows of the staff must still be given under his feet; and say, where does the harm lie?』 He struck the staff and said, 『The mandarin ducks are embroidered for you to see, but the golden needle is not passed on to others.』
Zen Master Tianzhan Chi
Was the son of the Li family of Gu Yangzhou in the Han Dynasty. From a young age, he was different from others, unlike ordinary children. At the age of nine, he became a disciple of Monk Foyuan at Jingming Temple in Xingyuan, shaving his head and being ordained. He listened to instructions and served diligently, enduring even whipping in silence. In the Jiayin year (954 AD), Zen Master Foyuan led the affairs of Zhaojue Temple, and during the Zen retreat, he sat with the assembly for seven days, facing the exposed pillar, and suddenly attained clear understanding. He presented a verse saying, 『There is nowhere to contemplate, yet one contemplates; the three-legged donkey is whipped bitterly. Bones shattered, only then does one realize it is so.』
皮穿肝膽露。血淋淋地染長安。覺可之。壬申結制。師翁老人命秉拂。拈拂子云。法不孤起。仗境方生。時當秋末。萬卉潛榮。或抑或揚。觸目現成。豈不見。置山河大地於一毫端。透頂透底。絕羅絕籠。顯大機明大用。觸處普賢境界。發揮佛祖機籌。有時拋三放兩。拈尾作頭。有時充塞虛空。擘開華岳。麻三斤。庭前柏。青州衫。天下老和尚傢俬。一時打貼。拂一拂云。咦。步步登高易。平地吃交難。擊禪床下座。
籌室燦禪師
秦州王氏子。廿歲禮普門端宗師剃染。法名勝燦。次年就本邑護國圓應和尚座下圓具。腰包趨蜀。依昭覺佛冤和尚。巾瓶有年。覺嘗拈馬祖一喝百丈耳聾公案。師才聞舉便掩耳。一日又問。毛吞巨海。芥納須彌。且道是神通妙用。法爾如然。師禮拜了歸位。覺便歸方丈。機緣相契。而受印可。甲戌冬。職維那。結制。命秉拂。上堂云。赤體條條絕所依。生平莽鹵沒思惟。一椎打就無今古。途路行人誰個知。是日昇堂重漏逗。且喜當陽母自欺。燦上座。昔年曏者里打失眼睛。珠沉滄海。即今劍露丘墟。光射牛鬥。人人具頂門正眼。個個超佛祖宗猷。耀古騰今。離見絕聞。當此之際。虛空倒卓。大海飏塵。應時及節即不無。且道結角羅紋一句。作么生道。驀呈拄杖云。到者里。不惟
【現代漢語翻譯】 現代漢語譯本 皮肉肝膽都暴露出來，鮮血淋漓地染紅了長安城。覺可禪師，在壬申年（1692年）結夏安居時，師翁老人命我秉拂說法。我拈起拂塵說：『佛法不會孤立產生，必須憑藉外境才能顯現。時值深秋，各種草木都潛藏生機。或壓抑或張揚，觸目所及都是現成的佛法。難道你們沒看到嗎？須彌山河大地都能置於一根毫毛的尖端，徹頭徹尾，完全透徹，沒有任何阻礙。彰顯大機大用，所到之處都是普賢菩薩的境界。發揮佛祖的機鋒，有時拋開三，放下兩，把末尾當做開頭。有時充滿整個虛空，劈開華山。麻三斤，庭前柏樹，青州布衫，這些都是天下老和尚的家當，一時全部打點清楚。』拂塵一拂，說：『咦！步步登高容易，平地摔跤難啊！』說完，敲擊禪床，走下法座。
籌室燦禪師
是秦州王氏的兒子，二十歲時拜普門端宗師剃度出家，法名勝燦。第二年在本邑護國圓應和尚座下受具足戒。之後前往四川，依止昭覺佛冤和尚，跟隨多年。覺禪師曾經拈出馬祖一喝百丈耳聾的公案，禪師才聽到提起就掩住了耳朵。有一天又問：『毛孔能吞沒大海，芥子能容納須彌山，這到底是神通妙用，還是本來如此？』禪師禮拜后回到自己的位置，覺禪師便回到方丈室，認為機緣相合，於是印可了他的修行。甲戌年（1694年）冬天，擔任維那，結夏安居時，被命秉拂說法。上堂說法道：『赤裸裸地一絲不掛，沒有任何依靠，平生莽撞粗魯，沒有思慮。一錘打就，沒有古今之分，這條道路上的行人有誰知道？』今天升座說法，再次顯露，可喜的是當陽老母自己欺騙自己。燦上座，往昔在這裡丟失了眼睛，寶珠沉入滄海。如今寶劍露出，光芒射向牛斗星。人人都有頂門正眼，個個都超越佛祖的宗風。光耀古今，超越見聞。在這個時候，虛空倒轉，大海揚起塵土。應時應節並非沒有，那麼結角羅紋這一句，該怎麼說呢？』隨即舉起拄杖說：『到了這裡，不只是』
【English Translation】 English version The skin, flesh, liver, and gallbladder are exposed, with blood dripping and staining Chang'an (the capital of Tang Dynasty). Jue Ke (a Chan master), during the summer retreat in the Ren Shen year (1692), was ordered by the Elder Master to wield the whisk and give a Dharma talk. He picked up the whisk and said, 'The Dharma does not arise in isolation; it manifests through circumstances. It is late autumn, and all plants conceal vitality. Whether suppressed or expressed, everything in sight is the complete Dharma. Haven't you seen? The mountains, rivers, and earth can be placed on the tip of a single hair, thoroughly and completely, without any obstruction. Manifesting great function and great application, everywhere is the realm of Samantabhadra Bodhisattva. Displaying the strategies of the Buddhas and Patriarchs, sometimes discarding three and releasing two, taking the end as the beginning. Sometimes filling the entire void, splitting Mount Hua. 'Three pounds of flax,' 'the cypress tree in the courtyard,' 'the blue shirt of Qingzhou,' these are all the possessions of the old monks of the world, all gathered together at once.' He flicked the whisk and said, 'Alas! It is easy to climb higher step by step, but difficult to stumble on flat ground!' After speaking, he struck the Zen platform and descended from the seat.
Chan Master Chou Shi Can
He was the son of the Wang family of Qin Prefecture. At the age of twenty, he was tonsured by Master Duan Zong of Pumen Temple, and his Dharma name was Sheng Can. The following year, he received the full precepts at the seat of Abbot Yuan Ying of Huguo Temple in his hometown. Afterwards, he went to Sichuan and relied on Abbot Fo Yuan of Zhao Jue Temple, following him for many years. Chan Master Jue once brought up the case of Mazu's shout causing Baizhang to become deaf, and the Chan master covered his ears as soon as he heard it mentioned. One day, he asked again, 'A pore can swallow the great ocean, and a mustard seed can contain Mount Sumeru. Is this a miraculous power or is it naturally so?' The Chan master bowed and returned to his seat, and Chan Master Jue returned to his abbot's room, considering the karmic connection to be in accord, and thus approved his practice. In the winter of Jia Xu year (1694), he served as the director of the monastery and was ordered to wield the whisk and give a Dharma talk during the summer retreat. He ascended the Dharma seat and said, 'Completely naked, without any reliance, reckless and crude throughout life, without any thought. Forged in one strike, without distinction between past and present, who among the travelers on this path knows it?' Today, ascending the seat to give a Dharma talk, revealing it again, it is gratifying that the old mother of Dangyang deceives herself. Chan Master Can, in the past, lost his eyes here, and the precious pearl sank into the sea. Now the sword is revealed, and its light shines towards the stars. Everyone has the true eye on the crown of their head, and everyone surpasses the lineage of the Buddhas and Patriarchs. Illuminating the past and present, transcending seeing and hearing. At this moment, the void is inverted, and the great ocean raises dust. It is not that there is no response to the time and season, but how should one speak the phrase 'knotted horns and patterned lines'?' Immediately, he raised his staff and said, 'Arriving here, it is not only'
踏不著佛祖關鍵。管教覷之不及。卓拄杖下座。
錦江禪燈卷第十四 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第十五
昭覺丈雪 通醉 輯
紹興幻庵 胡升猷 訂
大鑒下第三十八世
竹浪生法嗣
翼云鵬禪師
蜀西漢安馮氏子。母預夢一僧入舍。覺而有娠。及誕之後齠齡間。父攜上般若。見佛像儼然。即愿出家。父母不聽。又二載不樂俗務。父送禮不虛禪師剃髮。讀楞嚴咒。恍如舊識。將日課經典讀畢。送入學館三年。頗通儒。十九歲。上昭覺丈師翁處圓具。辛酉夏。師翁手劄。命竹浪和尚。回昭覺繼席。入院上堂。師出問。如何是第一義。覺云。鐘鼓分明。進云。恁么則金聲振出千松碧。祖庭春動起潛龍。覺云。頂門上再亞一隻。覺當晚小參云。諸佛說不著。祖師提不起。于中有一物。無頭一無尾。且道是甚麼物。𠰒。師答云。一聲天際外。非將物可比。覺作聽勢云。依稀似曲才堪聽。又被風吹別調中。後覺命頌趙州石硚公案驗之。師立頌。衲僧不見石硚。且喜親聞略彴。原來覿面相承。等閑眨眼蹉過。覺又以百丈野鴨公案徴之。師轍頌云。野鴨衝霄過。無端生殃禍。百丈不識機。鼻頭都扭破。一日覺示眾。舉崦溪水聲公
【現代漢語翻譯】 現代漢語譯本 踏不著佛祖的關鍵之處，只能眼睜睜地看著卻無能為力。說完，放下拄杖，走下座位。
《錦江禪燈》第十四卷 卍新續藏第85冊 No. 1590 《錦江禪燈》
《錦江禪燈》第十五卷
昭覺丈雪（禪師法號） 通醉（禪師法號） 輯
紹興幻庵（禪師法號） 胡升猷 訂
大鑒慧能（六祖慧能）下第三十八世
竹浪生（禪師法號）法嗣
翼云鵬禪師
禪師是蜀西漢安馮氏之子。他的母親在懷孕前夢見一位僧人進入家中。醒來后發現自己懷孕了。出生后，在年幼的時候，父親帶他去般若寺。他看到佛像莊嚴肅穆，立刻發願出家。父母不同意。過了兩年，他仍然不喜歡世俗事務。父親送他到禮不虛禪師處剃度。他讀誦《楞嚴咒》，感覺好像早就認識一樣。他將每日必讀的經典讀完后，送入私塾學習了三年，頗通儒學。十九歲時，他到昭覺丈雪禪師處受具足戒。辛酉年（具體年份需要查證）夏天，丈雪禪師親筆書信，命竹浪和尚回到昭覺寺繼承住持之位。翼云鵬禪師入院上堂說法，有僧人出來提問：『如何是第一義？』丈雪禪師回答說：『鐘鼓分明。』僧人進一步問道：『既然如此，那麼金色的鐘聲震動，千松都變得碧綠，祖庭的春意也驚動了潛藏的龍。』丈雪禪師回答說：『在你的頭頂上再安放一隻眼睛。』丈雪禪師當晚小參時說：『諸佛說不清楚，祖師也提不起來。其中有一物，無頭也無尾。那麼，這到底是什麼東西？』翼云鵬禪師回答說：『一聲響徹天際之外，沒有什麼東西可以與之相比。』丈雪禪師做出傾聽的姿勢說：『依稀好像是動聽的曲子，又被風吹散，變成了別的調子。』後來，丈雪禪師命翼云鵬禪師作頌來驗證他對趙州石橋公案的理解。翼云鵬禪師立刻作頌說：『衲僧沒有見到石橋，還算慶幸親耳聽聞了石橋的簡略描述。原來（道）就在眼前，卻等閑地眨眼錯過了。』丈雪禪師又用百丈野鴨的公案來考察他。翼云鵬禪師也作頌說：『野鴨衝上雲霄飛過，無端地招來災禍。百丈禪師不識玄機，鼻子都被扭破了。』有一天，丈雪禪師向大眾開示，舉了崦溪水聲的公案。
【English Translation】 English version Failing to grasp the key point of the Buddha, one can only watch helplessly. After saying this, he put down his staff and stepped down from his seat.
Jinjiang Chan Lamp, Volume 14 Supplement to the Wan (卍) Tripitaka, Volume 85, No. 1590, Jinjiang Chan Lamp
Jinjiang Chan Lamp, Volume 15
Compiled by Zhaojue Zhangxue (Chan Master's Dharma name) and Tongzui (Chan Master's Dharma name)
Edited by Shaoxing Huan'an (Chan Master's Dharma name) and Hu Shengyou
The 38th Generation after Dajian Huineng (the Sixth Patriarch Huineng)
Dharma Successor of Zhulang Sheng (Chan Master's Dharma name)
Chan Master Yi Yunpeng
The Chan Master was the son of the Feng family of Han'an, Shuxi. Before his mother conceived, she dreamed of a monk entering her house. Upon waking, she discovered she was pregnant. After he was born, during his childhood, his father took him to the Prajna Temple. He saw the solemn Buddha image and immediately vowed to become a monk. His parents did not agree. After two more years, he still disliked worldly affairs. His father sent him to Chan Master Li Buxu to have his head shaved. He recited the Shurangama Mantra and felt as if he had known it for a long time. After he finished reading the daily required scriptures, he was sent to a private school for three years and became quite proficient in Confucianism. At the age of nineteen, he went to Chan Master Zhaojue Zhangxue to receive the full precepts. In the summer of the year Xinyou (specific year needs verification), Chan Master Zhangxue wrote a personal letter, ordering the monk Zhulang to return to Zhaojue Temple to succeed as abbot. Chan Master Yi Yunpeng entered the temple and gave a Dharma talk. A monk came out and asked: 'What is the First Principle?' Chan Master Zhangxue replied: 'The bell and drum are distinct.' The monk further asked: 'Since this is so, then the golden sound of the bell vibrates, turning the thousand pines emerald green, and the spring in the ancestral garden stirs the hidden dragon.' Chan Master Zhangxue replied: 'Place another eye on top of your head.' That evening, Chan Master Zhangxue said in a small Dharma talk: 'The Buddhas cannot explain it clearly, and the Patriarchs cannot bring it up. Within it, there is a thing, without head and without tail. So, what exactly is this thing?' Chan Master Yi Yunpeng replied: 'A sound that resounds beyond the heavens, nothing can be compared to it.' Chan Master Zhangxue made a listening gesture and said: 'It vaguely resembles a pleasant tune, but it is blown away by the wind and becomes a different melody.' Later, Chan Master Zhangxue ordered Chan Master Yi Yunpeng to compose a verse to verify his understanding of the Zhao Zhou Stone Bridge Koan. Chan Master Yi Yunpeng immediately composed a verse saying: 'The monk did not see the stone bridge, but is fortunate to have heard a brief description of the stone bridge. Originally, (the Tao) is right in front of you, but you carelessly blinked and missed it.' Chan Master Zhangxue then used the Baizhang Wild Duck Koan to examine him. Chan Master Yi Yunpeng also composed a verse saying: 'The wild duck soared through the sky, bringing about unexpected disaster. Chan Master Baizhang did not recognize the opportunity, and his nose was twisted.' One day, Chan Master Zhangxue gave a discourse to the assembly, citing the Koan of the sound of the water at Yanxi.
案考工。師仍頌千里迢迢忙未歇。溪聲聞舉心中瞥。猛然觸碎從前底。無奈家貧遇劫賊。覺首肯之。遂書偈而莂焉。壬申春出峽遍參。
義喆純禪師
蜀南洪州李氏子。誕而奇偉。六歲時。父攜上天香院。見佛便禮。眾異嘆曰。此子疑是再來人也。父母遂送智光印大師座下剃髮。嘗所出言。實而不華。詣霧中綠雲關心一律師處圓具。聞竹浪和尚開法青城。結伴造席。值上堂。出問。未進步時如何。浪云。且居門外。進云。已進步時如何。浪云。堂高數仞。地闊八埏。進云。未進已進蒙師指。向上宗乘事如何。浪云。一棒一條痕。師便禮拜。通身汗下。若夢初覺。寸絲不掛。心境一如。自此投機。麈拂之下。多受其益。印以偈云。目前無法可相傳。萬象森羅理事圓。且喜阇黎親薦得。從教收放在毫端。后束裝南遊。乃遍參耳。
義奇一禪師
唐安陳氏子。幼時羣而不黨。終日粥粥自娛。設問你在此作甚麼。于地拈瓦礫示之。或曰。此兒夙植有因。熟習不忘。齠齡。父母送禮菩田佛尊宿出家。凡所誦習。如識舊章。詣崇寧萬壽曉元和尚處圓具。後覺而嘆曰。身世無常。此心安寄。聞竹浪和尚開法鳳林。瓢笠往參。遂充記室。值浪和尚上堂。垂語云。三十餘年坐釣磯。而今方得展雙眉。汀花水滸非
【現代漢語翻譯】 現代漢語譯本： 考覈工匠技藝。師傅仍然讚頌千里迢迢忙碌不停歇。溪水聲傳入耳中心中一動。猛然觸碎了從前的認知。無奈家境貧寒遭遇劫賊。覺悟後點頭認可。於是寫下偈語而告別。壬申年（1692年）春天離開三峽遍訪名師。
義喆純禪師
是蜀南洪州李氏之子。出生時就顯得奇特偉岸。六歲時，父親帶他到天香院。見到佛像便禮拜。眾人都驚異地嘆道：『這孩子恐怕是再來人啊。』父母於是送他到智光印大師座下剃度。他平時所說的話，實在而不浮華。到霧中綠雲關心一律師處受具足戒。聽說竹浪和尚在青城開講佛法，便結伴前往。正趕上竹浪和尚上堂說法，義喆純禪師出列提問：『未進步時如何？』竹浪和尚說：『且在門外待著。』義喆純禪師進問道：『已進步時如何？』竹浪和尚說：『殿堂高大有數仞，地盤寬廣有八埏。』義喆純禪師說：『未進已進蒙師指，向上宗乘事如何？』竹浪和尚說：『一棒一條痕。』義喆純禪師便禮拜，全身汗如雨下，好像從夢中初醒，一絲不掛，心境達到了一致。從此投機契合，在竹浪和尚的麈拂之下，多受其益。智光印大師作偈語說：『目前無法可相傳，萬象森羅理事圓。且喜阇黎（梵語，意為弟子）親薦得，從教收放在毫端。』後來義喆純禪師收拾行裝南遊，於是遍參各地。
義奇一禪師
是唐安陳氏之子。從小合羣而不結黨，整天快樂自娛。如果問他在這裡做什麼，他就從地上撿起瓦礫來展示。有人說：『這孩子前世種下善因，所以熟習不忘。』年幼時，父母送他到禮菩田佛尊宿處出家。凡是他所誦讀學習的，都好像認識舊物一樣。到崇寧萬壽曉元和尚處受具足戒。後來覺悟而嘆息道：『身世無常，這顆心安放在哪裡呢？』聽說竹浪和尚在鳳林開講佛法，便帶著瓢笠前往參拜，於是擔任了記室。正趕上竹浪和尚上堂說法，垂語說：『三十餘年坐釣磯，而今方得展雙眉。汀花水滸非』
【English Translation】 English version: Examining the skills of artisans. The master still praises the tireless efforts from afar. The sound of the stream enters the ears, and the heart stirs. Suddenly, it shatters the previous understanding. Helplessly, the family is poor and encounters robbers. After awakening, he nods in agreement. So he wrote a verse and bid farewell. In the spring of Renshen year (1692), he left the Three Gorges to visit famous teachers everywhere.
Chan Master Yizhe Chun
Was the son of the Li family of Hongzhou in southern Sichuan. He appeared extraordinary and tall at birth. At the age of six, his father took him to Tianxiang Temple. He bowed to the Buddha statue. Everyone exclaimed in surprise: 'This child is probably a reincarnation.' So his parents sent him to Master Zhiguang Yin to be tonsured. His usual words were truthful and not flashy. He received the full precepts at Lawyer Guan Yi in the Green Clouds of Mist. Hearing that Monk Zhulang was lecturing on Buddhism in Qingcheng, he went with companions. He happened to be present when Monk Zhulang ascended the hall to preach. Chan Master Yizhe Chun stepped forward and asked: 'What is it like before taking a step?' Monk Zhulang said: 'Wait outside the door.' Chan Master Yizhe Chun asked further: 'What is it like after taking a step?' Monk Zhulang said: 'The hall is tall and has several ren (ancient unit of length), and the ground is wide and has eight yan (ancient unit of area).' Chan Master Yizhe Chun said: 'The master points out the way whether one has taken a step or not, what about the matter of the upward vehicle?' Monk Zhulang said: 'One strike leaves one mark.' Chan Master Yizhe Chun then bowed, sweating profusely, as if waking up from a dream, without a thread hanging, and the mind and environment reached unity. From then on, he was in tune and benefited greatly under Monk Zhulang's duster. Master Zhiguang Yin composed a verse saying: 'There is no Dharma to be transmitted at present, the myriad phenomena are complete in principle. I am glad that the disciple has personally recommended it, let it be collected and placed at the tip of a hair.' Later, Chan Master Yizhe Chun packed his bags and traveled south, thus visiting various places.
Chan Master Yiqi Yi
Was the son of the Chen family of Tang'an. From childhood, he was sociable but not partisan, and he amused himself happily all day long. If asked what he was doing here, he would pick up tiles from the ground to show them. Someone said: 'This child has planted good causes in his previous life, so he is familiar and does not forget.' At a young age, his parents sent him to Venerable Li Putian Buddha to become a monk. Everything he recited and learned was like recognizing old things. He received the full precepts at Monk Xiaoyuan of Chongning Wanshou Temple. Later, he awoke and sighed: 'Life is impermanent, where can this heart be placed?' Hearing that Monk Zhulang was lecturing on Buddhism in Fenglin, he went to pay homage with a gourd dipper and bamboo hat, and thus served as a secretary. He happened to be present when Monk Zhulang ascended the hall to preach, saying: 'For more than thirty years, I have been sitting on the fishing rock, and now I can finally stretch my eyebrows. The flowers on the shore and the water's edge are not'
他物。觸處元來佛祖機之句。不覺觸碎鼻孔。披雲見日。乃曰。應物現形如水中月者。此也。從今不受天下老和尚舌頭瞞。遂放身自肯。面受記莂云。急水灘頭好放舟。波濤雖險妙隨流。絲綸直透蒼龍窟。信有鯤鯨上釣鉤。癸酉秋。買舟出峽東下。
懶石聆法嗣
非指明禪師
江津熊氏子。嗣懶石聆和尚。依止華嵓數載。隱逸江津之靜慈有年。嘗有頌古行世。道眼精明。學探深賾。今略拈數則。以著師心。丹霞燒木佛(頌)離宮敕令降將來。簇錦攢花當下灰。驚起牛兒渾不見。行人得去邑人災。石霜橫刀水盆上傍置草鞋。(頌)空把瑤琴月下彈。無生曲調自超然。子期不諳何處去。孤負渠儂意一翻。十八女子不繫裙。(頌)衲僧鼻孔。活活鱍鱍。不繫裙兒。灑灑落落。婆子燒庵。(頌)正恁么時。如貧得寶。㷊卻庵子。一了百了。日面佛月面佛。(頌)日面佛兮月面佛。一條拄杖兩頭禿。敲風打雨人不知。拄地撐天光煜煜。
耨雲實法嗣
古湟印心寺佛敏訥禪師
秦州天水姜氏子。丱歲出塵。參遍天下。末入閬中草堂。參耨云禪師。俄于掌下領旨。始紹其裔。西寧緇素。迎住古湟院。依本據令。闡揚雙桂宗旨。上堂。山野一向以來。白𤾣生於嘴邊。青草長於舌上。遂按膝咦一聲
【現代漢語翻譯】 現代漢語譯本： 『他物。觸處元來佛祖機』之句，不覺觸碎鼻孔。披雲見日，乃曰：『應物現形如水中月』者，此也。從今不受天下老和尚舌頭瞞。遂放身自肯，面受記莂云：『急水灘頭好放舟，波濤雖險妙隨流。絲綸直透蒼龍窟，信有鯤鯨上釣鉤。』癸酉（清順治十年，1653年）秋，買舟出峽東下。
懶石聆法嗣
非指明禪師
江津熊氏子。嗣懶石聆和尚。依止華嵓數載。隱逸江津之靜慈有年。嘗有頌古行世。道眼精明，學探深賾。今略拈數則，以著師心。丹霞燒木佛(頌)：離宮敕令降將來，簇錦攢花當下灰。驚起牛兒渾不見，行人得去邑人災。石霜橫刀水盆上傍置草鞋。(頌)：空把瑤琴月下彈，無生曲調自超然。子期不諳何處去，孤負渠儂意一翻。十八女子不繫裙。(頌)：衲僧鼻孔，活活鱍鱍，不繫裙兒，灑灑落落。婆子燒庵。(頌)：正恁么時，如貧得寶，㷊卻庵子，一了百了。日面佛月面佛。(頌)：日面佛兮月面佛，一條拄杖兩頭禿。敲風打雨人不知，拄地撐天光煜煜。
耨雲實法嗣
古湟印心寺佛敏訥禪師
秦州天水姜氏子。丱歲出塵。參遍天下。末入閬中草堂。參耨云禪師。俄于掌下領旨。始紹其裔。西寧緇素，迎住古湟院。依本據令，闡揚雙桂宗旨。上堂：山野一向以來，白𤾣生於嘴邊，青草長於舌上。遂按膝咦一聲。
【English Translation】 English version: 『Other things. Touching everywhere reveals the Buddha's mechanism.』 Unknowingly, the nostrils are shattered. Parting the clouds reveals the sun, and it is said: 『Responding to things and manifesting forms like the moon in the water,』 this is it. From now on, I will not be deceived by the tongues of the old monks in the world. Then he released himself and acknowledged it, receiving the prediction in person, saying: 『It is good to launch a boat on the rapid shoal, though the waves are dangerous, it is wonderful to follow the flow. The silk thread penetrates directly into the dragon's cave, and surely there are kun and whale on the fishing hook.』 In the autumn of Guiyou year (1653), he bought a boat and went down the Yangtze River eastward from the Three Gorges.
Lineage of Lan Shi Ling
Zen Master Fei Zhi Ming
A son of the Xiong family of Jiangjin. He succeeded the monk Lan Shi Ling. He relied on Hua Yan for several years. He lived in seclusion in Jingci of Jiangjin for many years. He often had eulogies circulating in the world. His insight into the Tao is keen and his learning is profound. Now, let's pick out a few to show the master's mind. Danxia burns a wooden Buddha (eulogy): The imperial decree from the palace is about to descend, and the brocade and flowers will be turned to ashes immediately. The startled cow is nowhere to be seen, and the traveler can leave, but the villagers will suffer disaster. Shishuang places a knife across a water basin with straw sandals beside it. (eulogy): He plays the Yaoqin under the moon in vain, and the tune of non-birth is naturally transcendent. Ziqi doesn't know where he has gone, and he has failed his intention. Eighteen girls don't wear skirts. (eulogy): The nostrils of the monks are lively and energetic, and the skirts are unrestrained and free. An old woman burns down her hermitage. (eulogy): At this very moment, it is like a poor man getting a treasure, burning down the hermitage, and everything is done. The Buddha with the sun face and the Buddha with the moon face. (eulogy): The Buddha with the sun face and the Buddha with the moon face, a staff with bald ends. People don't know when it knocks the wind and beats the rain, but it supports the earth and shines brightly.
Lineage of Nou Yun Shi
Zen Master Fo Min Ne of Gu Huang Yin Xin Temple
A son of the Jiang family of Tianshui, Qinzhou. He left the dust at a young age. He visited all over the world. Finally, he entered the thatched cottage in Langzhong. He visited Zen Master Nou Yun. Suddenly, he received the decree under his palm. He began to inherit his lineage. The monks and laypeople of Xining welcomed him to live in Gu Huang Temple. According to the original base, he promoted the purpose of Shuang Gui. Ascending the hall: In the mountains and fields, white saliva has always grown on the lips, and green grass has grown on the tongue. Then he pressed his knees and said 'Eh'.
。錯下注腳。佛成道日上堂。活驚殺活笑殺。山頭老漢沒傝𠎷。無端夜半睹明星。兩眼明明都填瞎。卓拄杖云。瞎瞎。上堂。拈拄杖云。木上座。于黑漆桶裡住著。未敢輕示其人。以杖置右手云。今日出來指東話西。似與缽盂安柄也。雖然如是。且不得辜負拄杖子。何也。為伊頂門上有眼。
竹鏡嵩法嗣
眉州燈壁寺文衡權禪師
資陽呂氏子。生而質異。因父早喪。七歲依胞叔玄樞剃染。次造先知和尚受具。服勞三載。辭謁諸方。后入中嵓室。因緣相契。遂印可焉。佛成道日秉拂上堂。佳景時逢臘月天。嚴寒凝凍雪為簾。頓分一線回春令。卻放梅花一著先。即今苾芻納戒之日。乃叢林煅煉之時。本師三月遺規。九旬期會。人人于汲水拾薪邊薦取。個個于穿衣吃飯處承當。命不肖登此座轉無上乘。卓拄杖云。者個是無上乘。那個是拄杖子。參。舉世尊睹明星悟道。一切眾生俱有如來智慧德相。皆因妄想執著而不證得。師云。老瞿曇。須是頂天立地。到頭知尾。不妨漏逗。只如遠孫。又作么生行履。視左右云。切須仔細。
其白富法嗣
融徹頂禪師
蜀南人。幼歲禮其白禪師剃髮。廿齡圓具。究心不輟。嘗看六祖風幡因緣有省。遂受本師缽袋。繼席玉泉寺。康熙壬申冬結制。正修毛
【現代漢語翻譯】 現代漢語譯本： 錯下注腳。 佛成道日上堂說法：真是令人驚愕又好笑！山頭老漢（指佛）可不是平庸之輩，無端在半夜見到啟明星而悟道，可惜兩眼明明亮亮，卻好像都被填瞎了一樣。拿起拄杖說：瞎！瞎！ 上堂說法，拿起拄杖說：這位木上座，一直住在黑漆桶裡，不敢輕易示人。把拄杖放在右手上說：今天出來指東說西，就像給缽盂安個把柄一樣。雖然如此，卻不能辜負這根拄杖，為什麼呢？因為它頂門上長著眼睛。
竹鏡嵩法嗣
眉州燈壁寺文衡權禪師
資陽呂氏之子，生來就與衆不同。因為父親早逝，七歲時依從胞叔玄樞剃度出家。之後前往先知和尚處受具足戒，服侍勞作三年。辭別后參訪各地，後來進入中嵓室，因緣相合，於是得到印可。佛成道日，手持拂塵上堂說法：美好的景色正逢臘月天，嚴寒凝結，冰雪像簾子一樣。頓時分出了一線回春的生機，卻讓梅花率先開放。現在是比丘們納戒的日子，也是叢林中鍛鍊修行的時候。本寺有三個月的遺規，九十天的期會。每個人都要在汲水拾柴中薦取自悟，個個都要在穿衣吃飯中承擔責任。命我這不才之人登上此座，轉無上乘。拿起拄杖說：這個是無上乘，那個是拄杖子。參！世尊見到啟明星而悟道，一切眾生都具有如來智慧德相，都是因為妄想執著而不能證得。文衡權禪師說：老瞿曇（釋迦摩尼），必須是頂天立地，到頭知尾，不妨漏逗。只是遠孫，又該如何行履呢？看看左右說：切須仔細！
其白富法嗣
融徹頂禪師
蜀南人，幼年時禮其白禪師剃度出家，二十歲時受具足戒，專心研究佛法不懈怠。曾經因為參看六祖慧能關於風幡的因緣而有所領悟，於是接受了本師的衣缽，繼承了玉泉寺的住持之位。康熙壬申年（1692年）冬天結制安居，正式開始修行。
【English Translation】 English version: False footnotes. On the day of Buddha's Enlightenment, he ascended the hall and said: 'Truly startling and laughable! The old man on the mountain (referring to the Buddha) is no ordinary person. He inexplicably attained enlightenment in the middle of the night upon seeing the morning star. It's a pity that his eyes, though bright, seem to have been filled and blinded.' He raised his staff and said: 'Blind! Blind!' Ascending the hall to preach, he raised his staff and said: 'This wooden elder sits within a black lacquer bucket, not daring to easily show himself to others.' Placing the staff in his right hand, he said: 'Today, he comes out to point east and speak west, like attaching a handle to a bowl. Although this is so, we must not fail the staff. Why? Because it has eyes on the top of its head.'
Successor of Zhu Jing Song
Chan Master Wen Hengquan of Dengbi Temple in Meizhou
A son of the Lü family in Ziyang, he was born with extraordinary qualities. Because his father died early, he was tonsured at the age of seven by his uncle Xuan Shu. Later, he went to the Venerable Xianzhi to receive the full precepts, serving diligently for three years. After bidding farewell, he visited various places, and later entered the Zhongyan Chamber, where he found affinity and was approved. On the day of Buddha's Enlightenment, holding a duster, he ascended the hall and said: 'The beautiful scenery coincides with the twelfth lunar month, the severe cold congeals, and the ice and snow are like curtains. Suddenly, a ray of spring returns, allowing the plum blossoms to bloom first. Today is the day when Bhikshus receive the precepts, and it is also the time for training in the Sangha. The monastery has a three-month tradition and a ninety-day gathering. Everyone should recommend themselves for enlightenment while drawing water and gathering firewood, and everyone should take responsibility while dressing and eating. I, an unworthy person, am ordered to ascend this seat and turn the unsurpassed vehicle.' He raised his staff and said: 'This is the unsurpassed vehicle, and that is the staff. Investigate!' The World Honored One attained enlightenment upon seeing the morning star. All sentient beings possess the virtues and characteristics of the Tathagata's wisdom, but they cannot attain it because of delusional thoughts and attachments. Chan Master Wen Hengquan said: 'Old Gautama (Shakyamuni), must be someone who stands tall and knows the end from the beginning, and doesn't mind revealing a little. But how should the distant descendants act?' Looking to the left and right, he said: 'Be careful!'
Successor of Qi Bai Fu
Chan Master Rong Che Ding
A native of Southern Sichuan, he was tonsured by Chan Master Qi Bai at a young age and received the full precepts at the age of twenty, diligently studying the Dharma without懈怠. He once had an epiphany after contemplating the story of the Sixth Patriarch Huineng and the wind and the banner, and thus accepted the bowl and robe of his teacher, succeeding as the abbot of Yuquan Temple. In the winter of the Ren Shen year of the Kangxi era (1692), he began the winter retreat and formally began his practice.
居士請上堂。今朝十月十五。行者考鐘伐鼓。玉泉結制上堂。驚起魚龍躍舞。只將白棒提持。大地山河莽鹵。坐斷諸佛關鍵。綱維從尚列祖。衲僧擬議思量。一棒打折驢腰。莫言不道。上堂。諸佛本無說。祖師未曾聞。留下一轉語。千古鎮乾坤。且道是甚麼語。𠰒。喝一喝云。今日冬月一。萬卉俱凋悉。玉泉爐增𦦨。山門輝佛日。驀召眾云。是何朕兆。良久云。庭前生瑞草。好事不如無。復喝一喝下座。
指云孝法嗣
勤正進禪師
陜西華州吳氏子。廿有七齡。觀身世無常。詣四川重慶府華嵓禪院。禮指云禪師剃染。痛念生死。脅不至席者數年。就本堂圓具。侍師翁聖老人。至瀘陽云峰寺。值上堂。問如何是父母未生前本來面目。翁驀頭一棒惛死。少頃漸蘇。乃說偈云。者回吃棒不尋常。始覺毗盧解脫場。萬象森羅皆拱手。拈來儘是返魂香。云因而印證。後有頌慈明榜文云。輪捶是誰搬弄。打破千年鐵甕。頻頻呼喚無他。不離自己作用。阿呵呵。總是一場大夢。
浮石演法嗣
嵩云秀禪師
長安明州譚氏子。齠年禮於一禪師落䰂。廿三歲。遂起身世無常之感。初參不會和尚。命看指月錄。至大道祇在目前。要且目前難睹。有個入處。于昭覺丈雪和尚座下圓具。后至方山云峰。依
【現代漢語翻譯】 現代漢語譯本： 居士請上堂。（禪宗用語，請聽眾上前來）今朝是十月十五。行者敲鐘擊鼓。玉泉寺按照規矩請住持上堂說法，驚動了水中的魚龍，都歡躍起舞。住持只是拿起手中的白棒（禪宗用具，表示權威），就好像整個大地山河都顯得粗獷原始。他截斷了諸佛的關鍵之處，綱維（佛寺中的重要職務）們都遵循著歷代祖師的傳統。如果僧人們還要去擬議思量，這一棒就能打斷他們的驢腰（比喻愚鈍）。不要說我沒有告訴你們，現在開始上堂說法。 諸佛本來就沒有什麼可說的，祖師們也未曾聽聞過什麼。留下這一句轉語（禪宗用語，指能夠啓發人覺悟的話），千百年來鎮守著天地。那麼，這句話到底是什麼呢？𠰒！（無法翻譯，可能是語氣詞或無意義的音節）喝一聲，說道：『今日是冬月（農曆十一月）初一，各種草木都凋零了。玉泉寺的香爐增添了光彩，山門輝映著佛日的照耀。』突然召集眾人，問道：『這是什麼預兆？』良久，又說：『庭前生長著吉祥的草。好事不如沒有。』又喝一聲，走下座位。
指云孝法嗣（禪宗法脈傳承） 勤正進禪師 是陜西華州吳氏的兒子。二十七歲時，感到身世無常，於是前往四川重慶府華嵓禪院，拜指云禪師剃度出家。他痛念生死大事，多年來睡覺都不躺下。在本寺受了具足戒。侍奉師翁聖老人，到了瀘陽云峰寺。正好趕上聖老人上堂說法，他問道：『什麼是父母未生前的本來面目？』聖老人劈頭就是一棒，把他打昏了過去。過了一會兒，他漸漸甦醒，於是說了一首偈（佛教詩歌）：『這次吃棒不同尋常，才覺悟到毗盧遮那佛（梵語，意為光明遍照）的解脫道場。萬象森羅都拱手致敬，拈來都是返魂香（比喻起死回生的妙法）。』指云禪師因此印證了他的開悟。後來，他寫了一首頌慈明禪師榜文的詩：『輪捶是誰在搬弄？打破了千年鐵甕（比喻堅固的執著）。頻頻呼喚沒有別的，不離自己本來的作用。阿呵呵，總是一場大夢。』
浮石演法嗣（禪宗法脈傳承） 嵩云秀禪師 是長安明州譚氏的兒子。小時候就拜一位禪師剃度出家。二十三歲時，深感身世無常。最初參訪不會和尚，不會和尚讓他看《指月錄》（禪宗典籍）。看到『大道只在目前，要且目前難睹，有個入處』（禪宗用語，意為真理就在眼前，但難以見到，需要找到入門之處）時，在昭覺寺丈雪和尚座下受了具足戒。後來到了方山云峰寺，依止...
【English Translation】 English version: Layman, please come to the hall. Today is the fifteenth of October. The practitioner strikes the bell and beats the drum. Yuquan Monastery, according to its established rules, invites the abbot to ascend the hall and expound the Dharma, startling the fish and dragons in the water, who leap and dance with joy. The abbot simply raises the white staff (a Zen implement symbolizing authority), as if the entire earth and its mountains and rivers appear rugged and primordial. He cuts off the key points of all Buddhas, and the monastic officers (important positions in a Buddhist monastery) follow the traditions of the past patriarchs. If the monks still try to deliberate and ponder, this staff can break their donkey's back (a metaphor for dullness). Don't say I didn't tell you, now we begin the Dharma talk. Originally, the Buddhas have nothing to say, and the patriarchs have never heard anything. Leaving behind this turning phrase (a Zen term referring to words that can inspire enlightenment), it has guarded the universe for thousands of years. So, what exactly is this phrase? 𠰒! (Untranslatable, possibly an interjection or a meaningless syllable) He shouts once, saying: 'Today is the first of the winter month (lunar November), and all kinds of plants are withering. The incense burner at Yuquan Monastery adds to its splendor, and the mountain gate shines with the illumination of the Buddha's sun.' Suddenly gathering the assembly, he asks: 'What is this omen?' After a long silence, he says: 'Auspicious grass grows in front of the courtyard. Good things are better than nothing.' He shouts again and descends from his seat.
Successor of Zhiyun Xiao (Zen lineage) Zen Master Qin Zhengjin Was the son of the Wu family of Huazhou, Shaanxi. At the age of twenty-seven, feeling the impermanence of life, he went to Huayan Zen Monastery in Chongqing Prefecture, Sichuan, and was tonsured by Zen Master Zhiyun. Grieving over the great matter of life and death, he did not lie down to sleep for several years. He received the full precepts at this monastery. Serving his teacher, the Elder Sheng, he arrived at Yunfeng Monastery in Luyang. He happened to be present when the Elder Sheng ascended the hall to give a Dharma talk. He asked: 'What is the original face before one's parents were born?' The Elder Sheng struck him on the head with a staff, knocking him unconscious. After a while, he gradually awoke and then spoke a verse (Buddhist poem): 'This time, receiving the staff is not ordinary, only then do I realize the liberation ground of Vairocana (Sanskrit, meaning 'light that shines everywhere'). The myriad phenomena all bow in respect, picking them up, they are all the fragrance of resurrection (a metaphor for the wonderful Dharma that brings one back to life).' Zen Master Zhiyun therefore certified his enlightenment. Later, he wrote a poem praising Zen Master Ciming's notice: 'Who is moving the wheel hammer? Breaking the iron fortress of a thousand years (a metaphor for strong attachments). Repeatedly calling out, there is nothing else, it does not depart from one's own function. Aha ha, it is all a great dream.'
Successor of Fushi Yan (Zen lineage) Zen Master Songyun Xiu Was the son of the Tan family of Mingzhou, Chang'an. As a child, he was tonsured by a Zen master. At the age of twenty-three, he deeply felt the impermanence of life. He initially visited the monk Buhui, who instructed him to read the Record of Pointing at the Moon (a Zen text). When he saw the passage 'The Great Way is right before one's eyes, but it is difficult to see, there is an entrance,' (a Zen term meaning that the truth is right in front of you, but it is difficult to see, and you need to find a way to enter) he received the full precepts under Zen Master Zhangxue at Zhaojue Monastery. Later, he went to Yunfeng Monastery on Fangshan Mountain, and relied on...
聖可和尚。椎拂久之。一日舉世尊睹明星公案示眾。師信口頌。獨坐寒山意氣賒。明星點眼絕周遮。掀翻海岳平如掌。情與無情共一家。時浮石禪師為首座。聖老人命師送歸院。機緣相契。而記莂云。獅子群中出隊來。等閑哮吼震山隈。烏藤兩手親相付。頓使人天夢眼開。復至云峰職監寺。聖師翁命小參。僧問。如何是世尊不說說。師云。有說即錯。進云。如何是迦葉不聞聞。師云。有聞即差。乃卓拄杖。云者是德山大機。喝一喝云。者是臨濟大用。今日落在嵩上座手裡。又作么生施設。復卓一卓喝一喝云。若將耳聽終難會。眼底聞聲方始知。
大器成法嗣
濟得正禪師
蜀南隆昌張氏子。幼歲于本邑正覺寺大器和尚座下脫白。圓具于云峰聖師翁處。結伴南遊遍參。歸來受本師印可。嘗有頌世尊初生。初出母胎迥不同。指天指地讓渠儂。雲門須具超方眼。賊過張弓未是雄。頌庭前柏樹子。信手拈來了弗疑。龜毛兔角豁當機。眼中若是停金屑。辜負蒼蒼兩道眉。
法空證法嗣
素如珮禪師
陜西寧夏劉氏子。齠年禮順和禪師剃染。廿二歲圓具于劍刃和尚。初參不二禪師請益。命看萬法歸一。后結伴入川。至方山云峰。參聖可和尚。值上堂。師出問。趙州道萬法歸一。畢竟一歸何處
【現代漢語翻譯】 現代漢語譯本 聖可和尚。經常手持拂塵教導弟子。一日，他舉出世尊（釋迦牟尼佛）睹明星開悟的公案來開示眾人。聖可和尚隨口吟頌道：『獨自坐在寒冷的巖石上，意氣風發，多麼悠閒自在。當明星照亮眼眸的那一刻，所有的遮蔽都消失了。能夠掀翻山河大地，將其變得像手掌一樣平坦，有情眾生和無情之物都融為一體。』當時浮石禪師擔任首座。聖可老和尚命他送浮石禪師回院。兩人機緣相合，聖可和尚便給予他印可，說道：『如同獅子從獅群中脫穎而出，隨意吼叫一聲就能震動山谷。現在我將烏藤拂塵親手交付給你，希望能立刻使人天大眾從夢中醒來。』後來，浮石禪師到云峰寺擔任監寺。聖可師翁讓他主持小參。有僧人問道：『什麼是世尊不說之說？』浮石禪師回答：『有所說就錯了。』僧人又問：『什麼是迦葉不聞之聞？』浮石禪師回答：『有所聞就偏離了。』於是他拄了一下拄杖，說道：『這是德山宣鑒禪師的大機大用。』又喝了一聲，說道：『這是臨濟義玄禪師的大機大用。』今日落在我嵩山座主的手裡，又該如何施展呢？』再次拄了一下拄杖，又喝了一聲，說道：『如果用耳朵聽，終究難以領會，只有用眼睛才能聽到聲音，才能真正明白。』
大器成禪師成為法嗣
濟得正禪師
是蜀南隆昌人張氏之子。年幼時在本邑正覺寺大器和尚座下出家。在云峰聖師翁處受具足戒。之後結伴南遊，廣泛參學。歸來后得到本師的印可。他曾經作頌讚嘆世尊初生時的情景：『初出母胎，與衆不同。一手指天，一手指地，任由他人去說。雲門文偃禪師必須具備超越常規的眼光，賊人已經過去了才張弓搭箭，算不上是英雄。』又作頌讚嘆庭前柏樹子：『信手拈來，無需懷疑，如同龜毛兔角一般，當機立斷。如果眼中還存留金屑，那就辜負了這兩道蒼老的眉毛。』
法空證禪師成為法嗣
素如珮禪師
是陜西寧夏人劉氏之子。年幼時禮順和禪師剃度出家。二十二歲時在劍刃和尚處受具足戒。最初參訪不二禪師請教，不二禪師命他參看『萬法歸一』。後來結伴入川，到達方山云峰寺，參拜聖可和尚。正趕上聖可和尚上堂說法。素如珮禪師出列提問：『趙州從諗禪師說道『萬法歸一』，究竟這『一』歸向何處？』
【English Translation】 English version Venerable Shengke often instructed his disciples with a whisk in hand. One day, he cited the enlightenment of the World-Honored One (Shakyamuni Buddha) upon seeing the morning star to enlighten the assembly. Venerable Shengke spontaneously composed a verse: 'Sitting alone on the cold mountain, his spirit is lofty and leisurely. The moment the morning star illuminates the eyes, all obscurations vanish. He can overturn mountains and rivers, making them as flat as a palm. Sentient beings and inanimate objects are all one family.' At that time, Chan Master Fushi was serving as the head seat. The elderly Venerable Shengke ordered him to escort Chan Master Fushi back to his residence. Their affinities resonated, and Venerable Shengke gave him his approval, saying: 'Like a lion emerging from a pride of lions, a casual roar can shake the valleys. Now I personally entrust the black rattan whisk to you, hoping to awaken all beings in the realms of gods and humans from their dreams.' Later, Chan Master Fushi went to Yunfeng Temple to serve as the supervisor. Venerable Shengke instructed him to lead a small assembly. A monk asked: 'What is the World-Honored One's speech that is not speech?' Chan Master Fushi replied: 'To speak is to err.' The monk then asked: 'What is Kashyapa's hearing that is not hearing?' Chan Master Fushi replied: 'To hear is to deviate.' Thereupon, he struck his staff and said: 'This is the great function of Deshan Xuanjian.' He then shouted and said: 'This is the great function of Linji Yixuan.' Today, it falls into the hands of this abbot of Mount Song, so how should it be applied?' He struck his staff again and shouted, saying: 'If you listen with your ears, you will ultimately find it difficult to understand. Only by hearing with your eyes can you truly know.'
Daqi Cheng became a Dharma heir
Chan Master Jide Zheng
Was a native of Longchang in southern Sichuan, the son of the Zhang family. At a young age, he left home under Venerable Daqi at Zhengjue Temple in his hometown. He received full ordination at Yunfeng under Venerable Sheng. Afterwards, he traveled south with companions, widely studying. Upon returning, he received the approval of his original teacher. He once composed a verse praising the scene of the World-Honored One's birth: 'Emerging from the womb, he is different from all others. One hand points to the sky, the other to the earth, let others say what they will. Chan Master Yunmen Wenyan must possess extraordinary vision. Drawing the bow after the thief has passed is not heroic.' He also composed a verse praising the cypress tree in front of the courtyard: 'Picking it up casually, there is no need for doubt, like the fur of a tortoise or the horns of a rabbit, decisive in the moment. If gold dust remains in your eyes, then you have failed these two aged eyebrows.'
Fakong Zheng became a Dharma heir
Chan Master Su Rupei
Was a native of Ningxia in Shaanxi, the son of the Liu family. At a young age, he was tonsured by Chan Master Shunhe. At the age of twenty-two, he received full ordination under Venerable Jianren. He initially visited Chan Master Bu'er for instruction, who instructed him to contemplate 'the myriad dharmas return to one.' Later, he traveled to Sichuan with companions, arriving at Yunfeng Temple on Fang Mountain to pay respects to Venerable Shengke. He arrived just as Venerable Shengke was giving a Dharma talk. Chan Master Su Rupei stepped forward and asked: 'Chan Master Zhaozhou Congshen said, 'The myriad dharmas return to one,' ultimately, where does this 'one' return to?'
。聖云。面南看北斗。于機下有省。法空禪師。辭聖和尚。往住漢州開元年。師隨從。空曰。古人道。舉一不得舉二。放過一著。落在第二。且道。一如何舉。師云。急水灘頭牢把柁。空云。將拖來看。師便喝。空云。卻是個桌子。師云。切莫壓茛為賤。於是印可。偈云。金毛獅子出林間。大地風生百獸潛。獨步上方超異類。佳聲丕振太無端。嘗頌產難因緣。積雪凝冰結未消。一枝寒玉寄梅梢。靈苗不借東皇令。一段清香向外飄。達磨會武帝。(頌)朔風凜凜入樓臺。春意潛舒雪上梅。縷縷暗香浮嶺外。相思無計勢難回。
赤松嶺法嗣
干御源禪師
蜀人。受印偈于赤松和尚。久住黔西。有錄行世。后江浙歸覲本師。命秉拂小參。神機密運。觸類傍通。廓爾圓明。不落諸數。所以南詢五十。鋒铓初露于妙峰。樓閣門開。大機終涵于海藏。百千妙義。無量法門。總在一毛頭上。彰顯現前。一一無非受用。大眾。既爾受用十分現前。因甚彌勒大士。卻從遠方歸來。若向者里見得徹。黔天風月一團和氣。腳跟不動華藏周遊。其或未然。不免曲引傍資。拂一拂云。七載離師海上游。歸來時節正逢秋。籬邊菊露三玄句。桂萼香浮意外幽。獅峰如畫。勝景凝眸。碧水潭中龍奮迅。奪得雲霞滿袖頭。喝一喝。
【現代漢語翻譯】 現代漢語譯本 聖云：『面朝南方看北斗星』，在織布機下有所領悟。法空禪師向聖和尚告辭，前往漢州開元年居住。禪師跟隨他。法空說：『古人說，舉一不能舉二，放過一著，就落在第二著。那麼，如何舉一呢？』禪師說：『在湍急的河灘上牢牢把住船舵。』法空說：『拿來讓我看看。』禪師便喝斥一聲。法空說：『卻像個桌子。』禪師說：『切莫因為草根賤而輕視它。』於是印可。偈語說：『金毛獅子走出樹林，大地上風起，百獸潛藏。獨自走向上方，超越異類，美好的聲譽無比振奮。』曾作頌讚頌難產的因緣：『堆積的雪凝結成冰，尚未消融，一枝寒冷的梅花寄託在梅梢。靈苗不借助東皇的命令，一段清香向外飄散。』達磨（Bodhidharma）會見梁武帝（502-549）。（頌）寒冷的北風凜冽地吹入樓臺，春意悄悄舒展在雪上的梅花。縷縷暗香飄浮在山嶺之外，相思沒有辦法，形勢難以挽回。
赤松嶺法嗣
干御源禪師
蜀地人。從赤松和尚那裡接受印可偈。長久居住在黔西。有語錄流傳於世。後來前往江浙拜見本師。本師命他秉拂小參。神機秘密運轉，觸類旁通。廓然圓明，不落入各種數量。所以五十歲時南下參學，鋒芒初露于妙峰。樓閣門打開，大機最終蘊涵于海藏。百千妙義，無量法門，總在一毛頭上，彰顯現前。一一無非是受用。大眾，既然受用十分現前，為什麼彌勒（Maitreya）大士卻從遠方歸來？如果在這裡看得透徹，黔地的風光就像一團和氣，腳跟不動就能周遊華藏世界。如果不是這樣，不免要曲意旁引。拂一拂說：『七年離開老師在海上游歷，歸來的時候正趕上秋天。籬笆邊的菊花帶著露水，有三玄句，桂花的香氣飄浮，意外地幽靜。獅子峰（Lion Peak）如畫，美好的景色凝聚在眼前。碧水潭中龍在奮迅，奪得雲霞滿袖頭。』喝一聲。
【English Translation】 English version The monk Sheng said, 'Facing south, he looked at the Big Dipper,' and had an awakening under the loom. Chan Master Fakong bid farewell to Monk Sheng and went to live in Kaiyuan Temple in Hanzhou. The master followed him. Fakong said, 'The ancients said, 'To raise one, you cannot raise two; if you let go of one move, you fall into the second.' Then, how do you raise one?' The master said, 'Firmly hold the rudder at the head of the rapid shoal.' Fakong said, 'Bring it here for me to see.' The master then gave a shout. Fakong said, 'It's just like a table.' The master said, 'Do not despise it as cheap because it is a root.' Thereupon he gave his approval. The verse says, 'The golden-haired lion comes out of the forest, the wind rises on the earth, and all beasts hide. Walking alone above, surpassing different kinds, the good reputation is incomparably uplifting.' He once composed a eulogy on the cause of difficult childbirth: 'Accumulated snow congeals into ice, not yet melted, a branch of cold jade is entrusted to the plum blossom tip. The spiritual seedling does not borrow the order of the Eastern Emperor, a section of clear fragrance floats outward.' Bodhidharma met Emperor Wu of Liang (502-549). (Eulogy) The cold north wind blows fiercely into the tower, the spring quietly unfolds on the plum blossoms on the snow. Wisps of dark fragrance float beyond the mountains, there is no way to think of each other, the situation is difficult to reverse.
Lineage of Chishong Ridge
Chan Master Gan Yuanyuan
A person from Shu. Received the verse of approval from Monk Chishong. Lived in Qianxi for a long time. There are recorded sayings circulating in the world. Later, he went to Jiangzhe to visit his original teacher. The teacher ordered him to hold the whisk for a small Dharma assembly. The divine mechanism secretly operates, connecting with all kinds of things. Vast and bright, not falling into various numbers. Therefore, at the age of fifty, he went south to study, and his sharp edge was first revealed at Miaofeng. The pavilion door opened, and the great opportunity was finally contained in Haizang. Hundreds of thousands of wonderful meanings, immeasurable Dharma gates, are all on the tip of a hair, manifesting before you. Every single one is nothing but enjoyment. Everyone, since enjoyment is fully present, why does the Bodhisattva Maitreya come from afar? If you can see through it here, the scenery of Qian is like a harmonious atmosphere, and you can travel around the Huazang world without moving your feet. If not, you cannot help but make a roundabout reference. Flicking the whisk, he said, 'I left the teacher for seven years to travel on the sea, and when I returned, it was just in time for autumn. The chrysanthemums by the fence have three mysterious sentences with dew, and the fragrance of osmanthus floats, unexpectedly quiet. Lion Peak is like a painting, and the beautiful scenery is condensed in front of you. The dragon is vigorously swimming in the clear water pool, snatching the clouds and mist to fill the sleeves.' Give a shout.
嗣燈胤法嗣
隱南廣禪師
金川沈氏子。廿歲禮嗣燈和尚剃染。侍關三載。日益深奧。燈出關。乃與圓具。久獲印證。燈入寂滅定后。遍參諸方。復歸興國守師塔。遂有終焉之志。一日中嵓麗眉大士。同德善居士。供法衣請上堂。大庾嶺頭曾拈提不起。德善居士和盤托出。牧野禪人覿體承當。正所謂于食等者於法亦等。且因齋讚一句作么生道。靠拄杖云。到江吳地盡。隔岸越山多。復召眾云。幸我中嵓麗眉法兄和尚。開方便門。示真實相。普攝人天。各具本有。此段因緣。出善財一頭地也。不涉煙水。登彌勒樓閣。不假修證。次補千佛位中。還委悉么。鴛鴦繡出從君看。不把金針度與人。
大鑒下第三十九世
舌響訥法嗣
圓通大朗璽禪師
渝城楊氏子。印可住三聖寺虎溪。寢食之餘。織[尸@憍]施四來。住圓通。法衣至上堂。拈衣云。二十餘年學個呆。無端禍事上身來。冤沉海底重重結。此日人天推不開。住新繁龍藏寺。上堂。今朝七月一。衲僧討巴鼻。夏暑猶未退。秋景又追逼。到家人自由。途中多涉力。拂一拂顧左右云。途中且置。到家一句作么生道。能為萬象主。不逐四時凋。解制上堂。開欄釋鑰。放出群牛。既無拘束。任爾優遊。是則便是。切忌東觸西觸。犯
【現代漢語翻譯】 現代漢語譯本 嗣燈胤法嗣
隱南廣禪師
金川沈氏之子。二十歲時，向嗣燈和尚剃度出家。在關房侍奉三年，日益領悟佛法深奧之處。嗣燈和尚出關后，為他授具足戒。很久之後，得到了嗣燈和尚的印可。嗣燈和尚入寂滅定后，他遍參各方禪師。之後回到興國寺守護嗣燈和尚的塔，於是有了在此終老的想法。一日，中嵓麗眉大士和德善居士供養法衣，請他上堂說法。『大庾嶺頭曾拈提不起』，德善居士全部托出。牧野禪人完全承擔。這正是所謂的『于食等者於法亦等』。且說因齋飯而讚歎一句，該怎麼說呢？』靠著拄杖說：『到江吳地盡，隔岸越山多。』又召集眾人說：『幸好有我中嵓麗眉法兄和尚，開啟方便之門，示現真實之相，普遍攝受人天，各自具有本有的佛性。』這段因緣，超出善財童子一頭地啊。不涉足煙水，登上彌勒菩薩的樓閣，不假借修行證悟，就能補上千佛之位。還明白嗎？鴛鴦繡出來任憑你們看，我不會把金針傳授給別人。
大鑒下第三十九世
舌響訥法嗣
圓通大朗璽禪師
渝城楊氏之子。得到印可后，住持三聖寺虎溪。除了睡眠飲食之外，還織[尸@憍]施四處化緣。住持圓通寺時，法衣送到，上堂說法。拈起法衣說：『二十多年學了個呆，無端禍事上身來。冤沉海底重重結，此日人天推不開。』住持新繁龍藏寺時，上堂說法。『今朝七月一，衲僧討巴鼻。夏暑猶未退，秋景又追逼。到家人自由，途中多涉力。』拂塵一下，顧左右說：『途中且放一邊，到家一句該怎麼說呢？能為萬象主，不逐四時凋。』解制上堂：『打開柵欄，釋放牛群。既然沒有拘束，任憑你們自由自在。』是這樣沒錯，但切記不要東碰西撞，觸犯...
【English Translation】 English version Successor of the Lamp Lineage
Zen Master Yin Nan Guang
Son of the Shen family of Jinchuan. At the age of twenty, he was tonsured by Abbot Si Deng. He served in the meditation hall for three years, gaining deeper insights day by day. After Si Deng left the hall, he received full ordination. After a long time, he received the seal of approval from Si Deng. After Si Deng entered nirvana, he visited various Zen masters. Later, he returned to Xingguo Temple to guard Si Deng's pagoda, resolving to spend the rest of his life there. One day, Layman Zhong Yan Limei and Layman De Shan offered robes and invited him to ascend the Dharma hall. 'At the top of Dayu Ridge, I once tried to lift it but couldn't,' Layman De Shan presented it all. Zen Master Mu Ye fully accepted it. This is exactly what is meant by 'Those who are equal in food are also equal in Dharma.' Now, how should we express a word of praise for the meal offering? Leaning on his staff, he said, 'Reaching Jiang Wu, the land ends; across the shore, the Yue mountains are many.' Then he addressed the assembly, saying, 'Fortunately, my Dharma brother, Abbot Zhong Yan Limei, opened the gate of skillful means, revealed the true aspect, universally embraced humans and devas, each possessing their inherent Buddha-nature.' This karmic connection surpasses even Sudhana. Without wading through misty waters, one ascends to Maitreya's pavilion; without relying on cultivation and realization, one can fill a position among the thousand Buddhas. Do you understand? The mandarin ducks are embroidered for you to see, but I will not pass on the golden needle to others.
39th Generation from Dajian
Dharma Successor of Tongue-Resounding Ne
Zen Master Yuantong Da Lang Xi
Son of the Yang family of Yucheng. After receiving approval, he resided at the Huxi of the Three Saints Temple. Besides sleeping and eating, he also wove [尸@憍] and begged for alms everywhere. When residing at Yuantong Temple, the Dharma robes arrived, and he ascended the Dharma hall. Holding up the robe, he said, 'For over twenty years, I've learned to be dull; unexpectedly, disaster has befallen me. The injustice sinks to the bottom of the sea, heavily knotted; today, humans and devas cannot push it away.' When residing at the Longzang Temple in Xinfan, he ascended the Dharma hall. 'Today is the first of the seventh month; monks seek a handle. The summer heat has not yet subsided; the autumn scenery is already pressing. Those who arrive home are free; those on the road exert much effort.' He flicked the whisk and looked to the left and right, saying, 'Let's put aside the journey for now; how should we express the phrase 'arriving home'? Able to be the master of all phenomena, not withering with the four seasons.' Ascending the Dharma hall after the summer retreat: 'Opening the gate, releasing the herd of cows. Since there are no restrictions, let them roam freely.' That is correct, but be careful not to bump into things here and there, violating...
人苗稼。咦。明年更有新條在。一聲鐵笛喚回頭。晚參。鏡清有六刮。衲僧怯路滑。若要兩相應。深錐須痛劄。書記問。如何是就毛刮塵。師云。風行草偃。如何是就皮刮毛。師云。赤刀烙錫。如何是就肉刮皮。師云。滾湯沃雪。如何是就骨刮肉。師云。庖丁解牛。云只如髓又如何刮。師曰。撒手到家人不識。翻嫌腳瘦草鞋寬。己巳年十月一日𣆶。見法堂前草芊。以方便剷除之。倏釋鏟云。來生又做些。罷入方丈。明晨行者趨進。已坐脫矣。涕洟雙垂。顏色如生。臘三十三。壽七十四。塔于本山。
祖鼻法嗣
滄溪月禪師
保寧滄溪李氏子。幼失恃怙。見壁間偈云。此身不向今生度。更向何生度此身之語。遂有出塵之志。不得自由。遇一尊宿請益。令參柏樹子話。無入處。矢志脫塵。聞月幢和尚開法。往參三載。一日聞鼓聲有省。值祖鼻和尚作座元。而印可。住滇南曲靖府天王寺。佛誕上堂。第一義諦。世尊未離兜率。露布了也。天下老和尚。未出方丈。露布了也。月上座未拈拄杖。露布了也。若待登曲錄木床。已是落二落三。更要山僧口吧吧地。轉沒交涉。雖然如是。沒量大人情性辣。滿裝一杓潑悉達。指天指地漫稱尊。卻被雲門欲打殺。未審眾中還有不甘者么。良久以拄杖橫按云。青山只愛磨
【現代漢語翻譯】 現代漢語譯本 有人種植稻苗。咦！明年還會有新的枝條生長出來。一聲鐵笛將人喚回頭。晚參時，鏡清禪師有六種刮法。告誡僧人修行路上要小心，若要兩者相應，必須下狠功夫。書記問道：『如何是就毛刮塵？』 禪師說：『風行草偃（風吹過，草就倒伏）。』 『如何是就皮刮毛？』 禪師說：『赤刀烙錫（用燒紅的刀刮錫）。』 『如何是就肉刮皮？』 禪師說：『滾湯沃雪（用開水澆雪）。』 『如何是就骨刮肉？』 禪師說：『庖丁解牛（比喻技術純熟）。』 書記又問：『如果到了骨髓又如何刮呢？』 禪師說：『撒手到家人不識，翻嫌腳瘦草鞋寬（放手到家，家人都不認識，反而嫌腳瘦草鞋寬）。』 己巳年（1629年）十月初一，禪師看見法堂前的草長得很茂盛，就用鏟子剷除它們，突然放下鏟子說：『來生又要做這些事了。』 然後回到方丈。第二天早上，行者前去，發現禪師已經坐化了，人們涕淚雙流，但禪師的顏色如生。享年七十四歲，僧臘三十三年。塔葬在本山。
祖鼻法嗣
滄溪月禪師
保寧滄溪李氏之子。年幼喪母。看見墻壁上的偈語說：『此身不向今生度，更向何生度此身（如果今生不努力修行，更待何時修行）』，於是有了出家的志向，但未能如願。遇到一位尊宿請教，尊宿讓他參『柏樹子』話頭，但不得其門而入。於是立志脫離塵世。聽說月幢和尚開壇講法，前去參學三年。一日，聽到鼓聲有所領悟，正值祖鼻和尚擔任座元，祖鼻和尚印可了他的修行。後來住在滇南曲靖府天王寺。佛誕日上堂說法：『第一義諦（最高的真理），世尊（釋迦摩尼佛）未離兜率（兜率天），露布了也（已經公開宣示了）。天下老和尚，未出方丈，露布了也。月上座未拈拄杖，露布了也。若待登曲錄木床，已是落二落三。更要山僧口吧吧地，轉沒交涉。雖然如是，沒量大人情性辣，滿裝一杓潑悉達（悉達多太子，釋迦摩尼佛的本名）。指天指地漫稱尊，卻被雲門欲打殺。未審眾中還有不甘者么？』 良久，用拄杖橫按說：『青山只愛磨』
【English Translation】 English version Someone plants rice seedlings. Oh! Next year, there will be new branches growing again. A sound of a flute calls people back. During the evening meditation, Zen Master Jingqing has six scrapings. He warns monks to be careful on the path of practice. If the two are to correspond, one must put in hard work. The secretary asked: 'What is scraping dust from the hair?' The Zen master said: 'When the wind blows, the grass bends.' 'What is scraping hair from the skin?' The Zen master said: 'A red-hot knife brands tin.' 'What is scraping skin from the flesh?' The Zen master said: 'Pouring boiling water on snow.' 'What is scraping flesh from the bone?' The Zen master said: 'Butcher Ding dissects an ox (skillful technique).' The secretary then asked: 'If it reaches the marrow, how should it be scraped?' The Zen master said: 'Let go to the point where family members don't recognize you, and then complain that your feet are too thin and your straw sandals are too wide.' On the first day of the tenth month of the JiSi year (1629), the Zen master saw that the grass in front of the Dharma Hall was growing luxuriantly, so he used a shovel to remove it. Suddenly, he put down the shovel and said: 'In the next life, I will be doing these things again.' Then he returned to his abbot's room. The next morning, the attendant went to him and found that the Zen master had already passed away in meditation. People shed tears, but the Zen master's complexion was as if he were alive. He lived to be seventy-four years old, with thirty-three years as a monk. His stupa was built on this mountain.
Successor of Zubi
Zen Master Cangxi Yue
He was the son of the Li family of Cangxi, Baoning. He lost his mother at a young age. He saw a verse on the wall that said: 'If this body is not liberated in this life, when will it be liberated?' Therefore, he had the ambition to leave home, but he could not fulfill it. He met a venerable monk and asked for guidance. The venerable monk told him to contemplate the 'cypress tree seed' koan, but he could not enter. So he vowed to break away from the world. He heard that the monk Yuechuang was opening a Dharma assembly, so he went to study for three years. One day, he had an epiphany upon hearing the sound of a drum. At that time, the monk Zubi was serving as the head monk, and the monk Zubi approved of his practice. Later, he lived in Tianwang Temple in Qujing Prefecture, Yunnan. On the Buddha's birthday, he ascended the hall to give a Dharma talk: 'The First Noble Truth (the highest truth), the World Honored One (Sakyamuni Buddha) has not left Tushita (Tushita Heaven), it has already been publicly announced. All the old monks in the world, without leaving the abbot's room, have already publicly announced it. The monk Yue has not yet picked up his staff, it has already been publicly announced. If you wait until you climb onto the curved wooden bed, it is already falling behind. And the mountain monk wants to babble, but it is irrelevant. Even so, the nature of the immeasurable great man is spicy, fully loaded with a ladle of Siddhartha (Siddhartha Gautama, Sakyamuni Buddha's original name). Pointing to the sky and pointing to the earth, he claims to be the most honored, but Yunmen wants to beat him to death. I wonder if there is anyone in the assembly who is not willing to accept this?' After a long time, he pressed down with his staff and said: 'The green mountains only love to grind.'
今古。淥水何曾洗是非。
純備德法嗣
法幢遠禪師
蜀東萬縣宋氏子。得法于純備德和尚。住彝陵州黃陵禪院。示安石慧禪人法語云。從上古人。親近真善知識。勤勞刻苦。廢𥨊忘餐。必將衣線下事究明。透頂透底。出羅籠離窠臼。灑灑落落。無束無拘。等閑拈一語示一機。動地驚天。為千百世之標準。方不辜負參學之志。珍重。
錦江禪燈卷第十五(終)
䟦
原夫。真常者。本無形狀。元非比擬。放則萬行圓滿。收則千機寢削。菩提涅槃。真如佛性。金剛圈栗棘蓬。光明幢日月燈。種種異域。皆從此中流動充滿。附物立名。難越其閫奧也。然而附天自高。附地自寧。附日月代明。雖雲物無私映。尚不能灼盡昏衢。附之於燈。能破千年暗室。言體孤明獨照。言用續𦦨聯輝。所謂冥者皆明。而明終無盡。此書不曰禪錄。而名禪燈者。俾傳之無窮也。豈非佛祖慧命之燈乎。自世尊拈華迦葉微笑。乃至斷臂安心。明鏡非臺。染污不得。即心即佛。一喝耳聾。顯大機用。脅下還拳。于中卓樹光明幢。如寶絲網。因而光光相羅。遍攝寰區也。本師丈老人。初蒙雙桂師翁印心已來。七坐道場。播揚宗旨。末後還蜀。節度使坤育張公。偕見任寮寀。請辟圓悟祖庭。三十餘載。應機接物之暇
【現代漢語翻譯】 現代漢語譯本 今古：過去的和現在的，淥水（清澈的水）又怎麼能洗清是非呢？
純備德法嗣
法幢遠禪師
法幢遠禪師，是蜀東萬縣宋氏之子，從純備德和尚處得法。住在彝陵州黃陵禪院。他對安石慧禪人開示法語說：『從上古以來的人，親近真正的善知識，勤勞刻苦，廢寢忘食，一定要將衣缽下的事情研究明白，透徹理解，超出羅網，脫離窠臼，灑脫自在，無拘無束，隨意拈出一句話，展示一個機鋒，就能動地驚天，成為千百世的標準，這樣才不辜負參學的志向。珍重。』
錦江禪燈卷第十五（終）
䟦
原本，真常（永恒不變的真理）是沒有形狀的，根本無法比擬。放開則萬行圓滿，收斂則千機消減。菩提（覺悟）涅槃（寂滅），真如（事物的本真狀態）佛性（成佛的可能性），金剛圈（堅不可摧的圈），栗棘蓬（帶刺的植物），光明幢（象徵佛法光明的旗幟），日月燈（象徵智慧之光），種種不同的領域，都從此中流動充滿。依附事物來建立名稱，難以超越其中的奧妙。然而依附天則自然高遠，依附地則自然安寧，依附日月則代替它們發光。即使是無私照耀萬物的日月，尚且不能完全照亮昏暗的道路。依附於燈，就能打破千年的暗室。說到本體，它孤明獨照；說到作用，它延續光輝。所以說，昏暗的地方都能被照亮，而光明終究沒有窮盡。這本書不叫禪錄，而叫禪燈，是爲了讓它流傳無窮。這難道不是佛祖慧命之燈嗎？自從世尊（釋迦牟尼佛）拈花，迦葉（摩訶迦葉，佛陀十大弟子之一）微笑，乃至斷臂安心（慧可禪師斷臂求法），明鏡非臺（六祖慧能關於菩提本無樹的偈語），染污不得，即心即佛（禪宗核心思想），一喝耳聾（臨濟宗棒喝），顯示大機大用，脅下還拳（雲門宗公案），于其中樹立光明幢，如同寶絲網，因而光光相連，遍攝整個世界。本師丈老人，自從蒙雙桂師翁印心以來，七次坐道場，傳播揚佛法宗旨。最後回到四川，節度使坤育張公，偕同各位官員，請他開闢圓悟祖庭。三十餘年，在應機接物之餘
【English Translation】 English version Past and Present: How can the green water wash away right and wrong?
Successor of Chunbei De
Chan Master Fachuang Yuan
Chan Master Fachuang Yuan was the son of the Song family of Wan County, Eastern Sichuan. He obtained the Dharma from Abbot Chunbei De. He resided at the Huangling Chan Monastery in Yiling Prefecture. He gave the following Dharma talk to Chan practitioner Anshi Hui: 'Since ancient times, people have approached true good teachers, working diligently and assiduously, forgetting sleep and meals, determined to thoroughly investigate the matter beneath the robe, understanding it completely, transcending the net, escaping the rut, being free and unrestrained, casually picking up a word, displaying a moment of opportunity, shaking the earth and startling the heavens, becoming the standard for thousands of generations, so as not to betray the ambition of studying Chan. Cherish this.'
The Fifteenth Volume of the Jinjiang Chan Lamp (End)
Postscript
Originally, True Constancy (the eternal and unchanging truth) has no form and cannot be compared. When released, all practices are perfected; when retracted, thousands of opportunities are diminished. Bodhi (enlightenment) and Nirvana (liberation), True Suchness (the true nature of things) and Buddha-nature (the potential for Buddhahood), the Vajra Circle (indestructible circle), the Chestnut Burr (thorny plant), the Light Banner (flag symbolizing the light of the Dharma), the Sun and Moon Lamps (symbols of wisdom light), all kinds of different realms flow and fill from within this. Attaching to things to establish names makes it difficult to surpass its mysteries. However, attaching to the sky naturally becomes high, attaching to the earth naturally becomes peaceful, attaching to the sun and moon replaces them in shining. Even the sun and moon, which impartially illuminate all things, cannot completely illuminate the dark paths. Attaching to a lamp can break through a thousand years of darkness. Speaking of its essence, it shines alone in solitary brightness; speaking of its function, it continues the radiance. Therefore, it is said that all that is dark can be illuminated, and the light will never end. This book is not called a Chan Record but a Chan Lamp, so that it may be transmitted endlessly. Is this not the lamp of the Buddha's wisdom-life? Since the World Honored One (Sakyamuni Buddha) held up a flower and Kashyapa (Mahakasyapa, one of the Buddha's ten great disciples) smiled, and even to the point of cutting off an arm to seek peace of mind (Huike, the Second Patriarch of Chan), the bright mirror is not a stand (Huineng's verse about the Bodhi tree), cannot be defiled, the mind itself is the Buddha (core idea of Chan), a shout deafens (Linji school's shout), displaying great function, a fist under the ribs (Yunmen school's koan), within it erecting a light banner, like a precious silk net, thus light connects with light, universally encompassing the entire world. Our teacher, the old master, since receiving the seal of the mind from Master Shuanggui, has sat in the Dharma hall seven times, propagating the principles of the Dharma. Finally returning to Sichuan, the Jiedushi (military governor) Zhang Kunyu, along with various officials, requested him to open the ancestral hall of Yuanwu. For more than thirty years, in addition to responding to opportunities and receiving people
。于劫灰堆里。捃拾殘篇斷簡。蒐羅諸家語要。合集一書。名曰錦江禪燈。癸酉秋。命徹生負藁東下。楞嚴災棗。弟將古今知識。從真常體中。印明大事因緣。共相敷陳一段光明幢。聯綿一盞無盡燈。雖云去聖時遙。且靈山一會儼然未散。乃吾師衛法之苦心也。慨久遠之無徴。待傳述之有自。間有掛漏。收攝未備。不能無望其同志高明者。尋討補入云爾。
旹
康熙癸酉冬長至日青城嗣祖沙門徹生薰沐敬䟦 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第十六(附高僧神僧傳)
昭覺丈雪 釋通醉 輯
紹興幻庵 胡升猷 訂
青城竹浪 徹生 編
道因
濮陽侯氏子。稟祜居醇。含章縱哲。覃訏之歲粹采多奇。髫齔之辰殊姿特茂。孝愛之節。慈順之風。卒志於斯。年甫七歲。丁于內艱。溢粒絕漿。殆乎滅性。成人之德。見稱州里。免喪之後。思酬罔極。出家之志。人莫移之。便詣靈巖寺。求師落髮。誦習。曾不浹旬。通涅槃經二帙。舉眾驚駭謂為神童。宿齒名流咸所歎服。旋學律儀。又于彭城嵩法師所傳攝大乘。遂依科戒而為節文。年少沙門且令習律。曉四分者方許入聽。師夏臘雖幼。業行攸高。獨于眾中迥見推重。每敷攝論。義理精通
【現代漢語翻譯】 現代漢語譯本： 在劫灰堆里，撿拾殘缺的篇章斷簡，蒐羅各家的重要言論，彙集成一本書，名叫《錦江禪燈》。康熙癸酉年（1693年）秋天，命徹生帶著書稿東下。楞嚴災後的棗木刻版，弟子將古今的知識，從真常本體中，印證明白這件大事因緣，共同闡述一段光明幢，連線一盞綿延不絕的無盡燈。雖然說距離聖人的時代已經很久遠，但靈山法會彷彿還沒有散去。這是我的老師衛護佛法的苦心啊。感慨年代久遠而沒有憑證，等待後人來傳述。其中如有疏漏，收錄不夠完備的地方，希望各位有志同道合的高明之士，尋找補充進去。
時在
康熙癸酉年（1693年）冬至日，青城山嗣祖沙門徹生沐浴薰香后恭敬地題跋。 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第十六(附高僧神僧傳)
昭覺丈雪 釋通醉 輯
紹興幻庵 胡升猷 訂
青城竹浪 徹生 編
道因
濮陽侯氏之子，天生稟賦美好純正，蘊含文采而又放縱才智。到了壯年時期，品行純粹而又多有奇異之處；年幼的時候，姿態殊異而又特別俊美。孝順友愛的節操，慈祥順從的風範，最終都體現在他身上。七歲的時候，遭遇到母親去世的喪事，不吃米飯，不喝湯水，幾乎要喪失生命。成人之德行，被州里人稱讚。守喪期滿之後，想要報答父母無盡的恩情，出家的志向，沒有人能夠改變他。於是前往靈巖寺，請求師父剃度出家。誦讀學習，不到十天，就通曉《涅槃經》的兩帙，眾人驚駭，稱他為神童。年長的名流都歎服他。不久學習律儀，又在彭城嵩法師那裡學習《攝大乘論》，於是依照科條戒律而作爲規範。年少的沙彌，先讓他學習戒律，通曉《四分律》的人才允許進入聽講。道因法師雖然夏臘年幼，但修行很高，在眾人中特別受到推重。每次講解《攝大乘論》，義理都精通透徹。
【English Translation】 English version: Amidst the ashes of destruction, I gathered fragmented chapters and incomplete sections, collecting essential sayings from various masters to compile a book named 'Brocade River Zen Lamp'. In the autumn of Guiyou year of Kangxi (1693), I ordered Chesheng to carry the draft eastward. After the disaster of the Shurangama Sutra woodblocks, the disciple used the knowledge of the past and present, from the true and constant essence, to clearly verify this great cause and condition, jointly expounding a pillar of light, connecting an endless lamp that stretches on and on. Although it is said that the time is far from the sages, the assembly at Vulture Peak seems not to have dispersed. This is the painstaking effort of my teacher in protecting the Dharma. Lamenting the lack of evidence from ancient times, waiting for later generations to transmit it. If there are any omissions or incomplete inclusions, I hope that those with like-minded aspirations and high intelligence will seek out and supplement them.
At the time of
The winter solstice of Guiyou year of Kangxi (1693), Chesheng, the successor of Qingcheng Mountain, respectfully wrote the postscript after bathing and incense. 卍 New Continued Collection, Volume 85, No. 1590, Brocade River Zen Lamp
Brocade River Zen Lamp, Volume 16 (Attached Biographies of Eminent Monks and Divine Monks)
Compiled by Zhangxue of Zhaojue and Shi Tongzui
Revised by Huan'an of Shaoxing, Hu Shengyou
Edited by Chesheng of Zhulang, Qingcheng
Daoyin
The son of the Marquis of Puyang, Hou, was born with a beautiful and pure endowment, containing literary talent and indulging in intelligence. In his prime, his character was pure and he had many strange qualities; in his youth, his appearance was unique and particularly handsome. His filial piety and love, his kindness and obedience, were all embodied in him. At the age of seven, he encountered the mourning of his mother's death, not eating rice or drinking soup, almost losing his life. His adult virtues were praised by the people of the state. After the mourning period, he wanted to repay the endless kindness of his parents, and no one could change his ambition to become a monk. So he went to Lingyan Temple and asked the master to shave his head and become a monk. Studying and reciting, in less than ten days, he understood two chapters of the Nirvana Sutra, and the crowd was shocked, calling him a child prodigy. The elder celebrities all admired him. Soon he studied the precepts, and also studied the Mahayana-samgraha from Dharma Master Song of Pengcheng, and then followed the precepts as norms. The young novice was first allowed to study the precepts, and those who understood the Four-Part Vinaya were allowed to enter and listen. Although Dharma Master Daoyin was young in monastic age, his practice was very high, and he was especially respected among the crowd. Every time he explained the Mahayana-samgraha, his understanding of the meaning was thorough.
。后隱泰岳。凡經四秋。於是杖錫出山。孑焉超邁。遍參歸蜀。居於多寶寺。緇素聞道譽。乃命開筵攝論維摩。時有寶暹法師。東海人也。殖藝該洽。尤善大乘。昔在隋朝。英塵久播。暹公傲爾其間。仰之彌峻。每至師之論席。肅然改容。師抗音馳辯。盡妙窮微。益州總管鄧國公竇琎。行臺左僕射贊國公竇軌。長史申國公高士廉。范陽公盧承慶。及前後首僚。西南嶽牧。並國華朝秀重望崇班。共籍芳聲。俱申䖍仰。謝筵之後。乃于彭門山寺。往經廢毀。院宇凋弊。師慨然營緝。未移再稔。蔚成覺苑。又以九部微言。三界式仰緬惟法盡將翳龍宮。遂于寺之北巖。刻多羅之秘帙。並毗尼之正文。縱堯世之洪水襄陵。任趙簡之北山燎狩。必無他慮。與劫齊休。既而清猷遠暢。峻業遐昭。遂簡宸衷。乃紆天綍。追赴京邑。止大慈恩寺。與玄奘法師翻譯。校定梵本。兼充證義。每有難文。同加參酌。慧日寺主楷法師者。聰爽溫贍。聲藹鴻都。首建法筵。請開奧義。帝城緇俗具來咨稟。欣焉相顧。得所未聞。師研幾史籍。尤好老莊。咀其菁華。含其腴潤。包四始於風律。綜五聲于文緒。故所講訓。內外該通。其專業者。涅槃華嚴大品維摩法華楞伽等經。十地地持毗曇智度攝大乘對法佛地等論。及四分等律。其攝論維摩。仍著章疏已
【現代漢語翻譯】 後來，他隱居在泰山（今山東泰安）。總共經歷了四個秋天。於是拄著錫杖走出山林，獨自遠行。廣泛參訪后回到四川，居住在多寶寺。僧人和信徒聽聞他的德行和聲譽，於是請他開講《攝大乘論》、《維摩詰經》。當時有寶暹法師，是東海人，博學多才，尤其精通大乘佛法。早年在隋朝（581年-618年）時，他的英名就已廣為傳播。寶暹法師對他非常敬佩，越是仰望越覺得高深。每當參加他的講座，都肅然起敬。法師聲音洪亮，辯才無礙，窮盡精妙之處。益州總管鄧國公竇琎，行臺左僕射贊國公竇軌，長史申國公高士廉，范陽公盧承慶，以及前後的主要官員，西南地區的官員，還有京城的顯貴和地位崇高的人，都聽聞他的美名，都非常虔誠地敬仰他。講座結束后，他在彭門山寺，那裡曾經荒廢毀壞，寺院破敗不堪。法師慨然興起修復寺院的念頭，不到兩年時間，就建成了一座莊嚴的佛寺。又因為九部經書的精妙之處，三界眾生都仰慕，考慮到佛法經典將要消失在龍宮中，於是在寺院北邊的巖石上，刻寫了《多羅葉經》的秘密經文，以及《毗尼》的正確條文。即使遇到堯舜時代的洪水，或者趙簡子在北山狩獵時放火，也一定不會有其他顧慮，這些經文將與天地同壽。不久，他清高的德行遠播，崇高的事業廣為人知，於是被皇帝賞識，下詔書召他前往京城，住在慈恩寺，與玄奘法師一起翻譯、校對梵文佛經，並擔任證義。每當遇到難以理解的文字，就共同商討。慧日寺的主持楷法師，聰明溫和，聲名遠揚，首先開設講壇，請他講解深奧的佛法。京城的僧人和信徒都前來請教，欣喜地互相說道，聽到了從未聽過的佛法。法師研究史書，尤其喜歡老子和莊子的學說，吸取其中的精華，包含其中的精髓，將《詩經》的四始融入到風的韻律中，將五聲融入到文章的結構中，所以他所講解的內容，內外兼通。他所專長的經典有：《涅槃經》、《華嚴經》、《大品般若經》、《維摩詰經》、《法華經》、《楞伽經》等經，以及《十地經論》、《地持論》、《毗曇》、《智度論》、《攝大乘論》、《對法論》、《佛地論》等論，以及《四分律》等律。他仍然著有《攝大乘論》、《維摩詰經》的章疏。 English version: Later, he lived in seclusion on Mount Tai (present-day Tai'an, Shandong Province). He spent four autumns there. Then, leaning on his staff, he left the mountains and traveled alone. After extensive travels, he returned to Sichuan and resided in Duobao Temple. Monks and laypeople heard of his virtue and reputation, so they invited him to lecture on the Śūraṅgama Sūtra (Treatise on the Great Vehicle) and the Vimalakīrti Nirdeśa Sūtra. At that time, there was Dharma Master Baoqian, a native of the East Sea, who was erudite and particularly proficient in Mahayana Buddhism. In the Sui Dynasty (581-618 AD), his fame had already spread widely. Dharma Master Baoqian greatly admired him, and the more he looked up to him, the more profound he found him. Whenever he attended his lectures, he would respectfully change his expression. The Dharma Master's voice was loud and his eloquence was unhindered, exhausting the subtleties. Dou Jin, the Governor-General of Yizhou and Duke of Deng; Dou Gui, the Left Minister of the Department of State Affairs and Duke of Zan; Gao Shilian, the Chief Secretary and Duke of Shen; Lu Chengqing, the Duke of Fanyang; as well as the chief officials before and after them, the officials of the southwest region, and the nobles and high-ranking officials of the capital, all heard of his good name and reverently admired him. After the lectures, at Pengmen Mountain Temple, which had been abandoned and ruined, the temple buildings were dilapidated. The Dharma Master was inspired to repair the temple, and in less than two years, he built a magnificent Buddhist temple. Furthermore, because of the subtlety of the nine-part scriptures, all beings in the three realms admired them, and considering that the Buddhist scriptures would disappear into the dragon palace, he carved the secret texts of the Tārā Tantra and the correct texts of the Vinaya on the rocks north of the temple. Even if there were floods like those in the time of Yao and Shun, or if Zhao Jianzi set fire to the mountains while hunting in the northern mountains, there would be no other worries, and these scriptures would last as long as the world. Soon, his pure virtue spread far and wide, and his noble deeds were widely known, so he was appreciated by the emperor, who issued an edict summoning him to the capital, where he resided in Ci'en Temple. He translated and proofread Sanskrit Buddhist scriptures with Dharma Master Xuanzang, and served as a certifier. Whenever there were difficult texts, they would discuss them together. Dharma Master Kai, the abbot of Huiri Temple, was intelligent and gentle, and his reputation was well-known. He first established a Dharma assembly and invited him to explain the profound Buddhist teachings. Monks and laypeople in the capital came to consult him, and they happily said to each other that they had heard Buddhist teachings they had never heard before. The Dharma Master studied historical books, especially the teachings of Laozi and Zhuangzi, absorbing their essence and containing their marrow, incorporating the four beginnings of the Book of Poetry into the rhythm of the wind, and incorporating the five tones into the structure of the articles. Therefore, the content of his lectures was comprehensive, both internally and externally. The scriptures he specialized in included the Nirvana Sutra, the Avatamsaka Sutra, the Mahaprajnaparamita Sutra, the Vimalakirti Sutra, the Lotus Sutra, and the Lankavatara Sutra, as well as the Ten Bhumi Sutra, the Yogacarabhumi-sastra, the Abhidharma, the Mahaprajnaparamita-sastra, the Mahayanasamgraha, the Abhidharmasamuccaya, the Buddhabhumi Sutra, and the Four-Part Vinaya, etc. He still wrote commentaries on the Mahayanasamgraha and the Vimalakirti Sutra.
【English Translation】 Later, he lived in seclusion on Mount Tai (present-day Tai'an, Shandong Province). He spent four autumns there. Then, leaning on his staff, he left the mountains and traveled alone. After extensive travels, he returned to Sichuan and resided in Duobao Temple. Monks and laypeople heard of his virtue and reputation, so they invited him to lecture on the 'Śūraṅgama Sūtra' (Treatise on the Great Vehicle) and the 'Vimalakīrti Nirdeśa Sūtra'. At that time, there was Dharma Master Baoqian, a native of the East Sea, who was erudite and particularly proficient in Mahayana Buddhism. In the Sui Dynasty (581-618 AD), his fame had already spread widely. Dharma Master Baoqian greatly admired him, and the more he looked up to him, the more profound he found him. Whenever he attended his lectures, he would respectfully change his expression. The Dharma Master's voice was loud and his eloquence was unhindered, exhausting the subtleties. Dou Jin, the Governor-General of Yizhou and Duke of Deng; Dou Gui, the Left Minister of the Department of State Affairs and Duke of Zan; Gao Shilian, the Chief Secretary and Duke of Shen; Lu Chengqing, the Duke of Fanyang; as well as the chief officials before and after them, the officials of the southwest region, and the nobles and high-ranking officials of the capital, all heard of his good name and reverently admired him. After the lectures, at Pengmen Mountain Temple, which had been abandoned and ruined, the temple buildings were dilapidated. The Dharma Master was inspired to repair the temple, and in less than two years, he built a magnificent Buddhist temple. Furthermore, because of the subtlety of the nine-part scriptures, all beings in the three realms admired them, and considering that the Buddhist scriptures would disappear into the dragon palace, he carved the secret texts of the 'Tārā Tantra' and the correct texts of the 'Vinaya' on the rocks north of the temple. Even if there were floods like those in the time of Yao and Shun, or if Zhao Jianzi set fire to the mountains while hunting in the northern mountains, there would be no other worries, and these scriptures would last as long as the world. Soon, his pure virtue spread far and wide, and his noble deeds were widely known, so he was appreciated by the emperor, who issued an edict summoning him to the capital, where he resided in Ci'en Temple. He translated and proofread Sanskrit Buddhist scriptures with Dharma Master Xuanzang, and served as a certifier. Whenever there were difficult texts, they would discuss them together. Dharma Master Kai, the abbot of Huiri Temple, was intelligent and gentle, and his reputation was well-known. He first established a Dharma assembly and invited him to explain the profound Buddhist teachings. Monks and laypeople in the capital came to consult him, and they happily said to each other that they had heard Buddhist teachings they had never heard before. The Dharma Master studied historical books, especially the teachings of Laozi and Zhuangzi, absorbing their essence and containing their marrow, incorporating the four beginnings of the 'Book of Poetry' into the rhythm of the wind, and incorporating the five tones into the structure of the articles. Therefore, the content of his lectures was comprehensive, both internally and externally. The scriptures he specialized in included the 'Nirvana Sutra', the 'Avatamsaka Sutra', the 'Mahaprajnaparamita Sutra', the 'Vimalakirti Sutra', the 'Lotus Sutra', and the 'Lankavatara Sutra', as well as the 'Ten Bhumi Sutra', the 'Yogacarabhumi-sastra', the 'Abhidharma', the 'Mahaprajnaparamita-sastra', the 'Mahayanasamgraha', the 'Abhidharmasamuccaya', the 'Buddhabhumi Sutra', and the 'Four-Part Vinaya', etc. He still wrote commentaries on the 'Mahayanasamgraha' and the 'Vimalakirti Sutra'.
。而能事畢矣。
靖邁
梓潼人。少孺矜持。長高志操。特於經論研核造微。氣性沉厚。不妄交結。游必擇方。抵于京輔。貞觀中。屬玄奘西回。敕奉為太穆太和。于京造廣福寺。就彼翻譯。所須臾力。悉與玄齡商量。務令優給。遂召證義大德。諳練大小乘經論。為時所尊尚者。得一十一人。師預其精選。居慈恩寺。同棲玄明浚辯機。終南山道宣。同執筆綴文。翻譯本事經七卷。師后與神昉筆受。于玉華宮及慈恩寺翻經院。皆推適變故。得經心矣。后著譯經圖紀四卷。銓序古今經目。譯人名位。單譯重翻。疑偽等科。一皆條理。見編于藏。開元中。智升又續其題目焉。
神清
字靈庾。綿州彰明章氏子。昆季三人。皆有名望。師居乎仲。處胎之際。母頓惡葷膻。及為兒時。雖隨戲弄。遇像即禮。逢僧稽顙。年十三。受學于綿州開元寺辯智法師。其法師嚴峻。限唸經千紙。方許落髮。師即誦法華維摩楞伽佛頂等經。時喬琳為綿郡太守。驚其幼俊。躬自降禮請削染焉。至年十七。聽習粗通。即講法華經于慧義寺。依如律師圓具。尋達大宗。乃詣上都。后以優文贍學。入內應奉。暮年鐘其荼蓼。歸慧義寺。講導著述。略無閑日。以元和年中。終於本寺。遷神于白門蘭若。師平昔好為著述。喜作編聯
【現代漢語翻譯】 現代漢語譯本：這樣才能把事情做好。
靖邁（Jingmai）
梓潼（Zitong）人。年少時就莊重自持，長大后更有高尚的志向和操守。尤其精通經論，研究深刻。性格沉穩厚重，不隨便與人交往。遊歷時一定選擇合適的去處。到達京城長安后，正趕上玄奘（Xuanzang）從西域返回，皇帝下令讓他擔任太穆（Tai Mu）、太和（Tai He），在京城建造廣福寺（Guangfu Temple），在那裡翻譯佛經。所需的一切人力物力，都與房玄齡（Fang Xuanling）商量，務求給予最好的供應。於是召集精通大小乘經論的著名高僧，共十一人，靖邁（Jingmai）被選為其中之一。住在慈恩寺（Ci'en Temple），與棲玄（Qixuan）、玄明（Xuanming）、辯機（Bianji）、終南山（Zhongnan Mountain）的道宣（Daoxuan）一起執筆撰寫文章，翻譯《本事經》七卷。靖邁（Jingmai）後來與神昉（Shenfang）一起筆錄，在玉華宮（Yuhua Palace）和慈恩寺（Ci'en Temple）的翻譯經院，都能隨機應變，深得經義。之後撰寫《譯經圖紀》四卷，對古今經目、譯者名位、單譯重翻、疑偽等類別，都一一加以條理，被編入藏經。開元（Kaiyuan）年間（713-741年），智升（Zhisheng）又續寫了其中的題目。
神清（Shenqing）
字靈庾（Lingyu），綿州（Mianzhou）彰明（Zhangming）章氏之子。兄弟三人，都很有名望。神清（Shenqing）排行第二。還在母親腹中時，母親就厭惡葷腥。等到他出生后，即使是玩耍嬉戲時，遇到佛像就禮拜，遇到僧人就叩頭。十三歲時，在綿州（Mianzhou）開元寺（Kaiyuan Temple）跟隨辯智法師（Bianzhi Fashi）學習。辯智法師（Bianzhi Fashi）非常嚴厲，規定唸完一千張紙的經文，才允許他剃度。神清（Shenqing）於是誦讀《法華經》、《維摩經》、《楞伽經》、《佛頂經》等。當時喬琳（Qiao Lin）擔任綿郡（Mianjun）太守，驚歎他的年少聰慧，親自降尊紆貴，為他剃度。到十七歲時，對經文的學習已經大致通曉，就在慧義寺（Huiyi Temple）講解《法華經》。依照如律師（Rulv Shi）受具足戒。不久通達大乘佛法，於是前往京城長安。後來因為文章優秀，學識淵博，入宮應奉。晚年思念家鄉，回到慧義寺（Huiyi Temple），講經說法，著書立說，幾乎沒有空閑的時候。在元和（Yuanhe）年間（806-820年），于本寺圓寂，遷葬于白門蘭若（Baimen Lanruo）。神清（Shenqing）平時喜歡著書立說，喜歡編纂整理。
【English Translation】 English version: And then the task can be considered complete.
Jingmai
A native of Zitong. He was dignified and self-possessed in his youth, and possessed lofty aspirations and integrity as he grew older. He was particularly skilled in the study of scriptures and treatises, delving into their subtleties. He was of a calm and profound nature, and did not engage in frivolous associations. When traveling, he always chose appropriate destinations. Upon arriving in the capital, Chang'an, he coincided with Xuanzang's return from the Western Regions. The emperor ordered him to serve as Tai Mu and Tai He, and to construct Guangfu Temple in the capital, where Buddhist scriptures would be translated. He consulted with Fang Xuanling on all necessary manpower and resources, striving to provide the best possible support. Consequently, eleven eminent monks who were well-versed in both Mahayana and Hinayana scriptures and treatises were summoned, and Jingmai was selected as one of them. Residing at Ci'en Temple, he collaborated with Qixuan, Xuanming, Bianji, and Daoxuan of Zhongnan Mountain in writing and translating the seven volumes of the Karmasiddhiprakarana. Later, Jingmai worked with Shenfang in transcribing at Yuhua Palace and the translation institute of Ci'en Temple, demonstrating adaptability and a deep understanding of the scriptures. Subsequently, he authored the four-volume 'Illustrated Records of Sutra Translation,' which systematically categorized ancient and modern sutra catalogs, the names and positions of translators, single and repeated translations, and doubtful or spurious texts, and was included in the Tripitaka. During the Kaiyuan era (713-741 AD), Zhisheng added to its titles.
Shenqing
Also known as Lingyu, he was the son of the Zhang family of Zhangming in Mianzhou. All three brothers were renowned. Shenqing was the second. While still in his mother's womb, she developed an aversion to meat and strong-smelling foods. From the time he was a child, even when playing, he would bow to Buddha images and prostrate before monks. At the age of thirteen, he began studying with Dharma Master Bianzhi at Kaiyuan Temple in Mianzhou. Dharma Master Bianzhi was very strict, requiring him to recite a thousand pages of scriptures before allowing him to be ordained. Shenqing then recited the Lotus Sutra, Vimalakirti Sutra, Lankavatara Sutra, and Surangama Sutra, among others. At that time, Qiao Lin, the governor of Mianjun, was amazed by his youthful brilliance and personally lowered himself to ordain him. By the age of seventeen, he had a general understanding of the scriptures and began lecturing on the Lotus Sutra at Huiyi Temple. He received full ordination according to the Vinaya Master Rulv. Soon after, he became proficient in Mahayana Buddhism and went to the capital, Chang'an. Later, due to his excellent writing and extensive knowledge, he entered the palace as a court attendant. In his later years, longing for his hometown, he returned to Huiyi Temple, where he lectured on the scriptures, wrote books, and engaged in scholarly pursuits almost without rest. During the Yuanhe era (806-820 AD), he passed away at the temple and was reburied at Baimen Lanruo. Shenqing was fond of writing and compiling works.
。巨富其才。鑿深於學。三教俱曉。該玄鑒。極彝倫。咸敘前後。撰法華玄箋十卷。釋氏年志三十卷。新律疏要訣十卷。鈔二眾初學儀一卷。有宗七十五法疏一卷。亦名法源記。解小乘所計五位色心心所不相應無為等法。體性業用。一皆詳括。故云法源也。識心論。澄觀論。俱舍義鈔數卷。北山參玄語錄十卷。都計百餘軸。並行於世。其語錄博該三教。最為南北鴻儒名僧高士之所披玩。寺居郪城之北長平山陰。故云北山。統三教玄旨。故云參玄也。東川序真贊云。與奘三藏道顏。同攝物異時一體耳。海內學人望風而至。開成中。北山俱舍宗不泯者。師之餘素乎。東川涌潭僧正顏公。著碑本寺。講律臨壇光肇。別附語錄。略記師言行矣。
靈著
綿州劉氏子。年始志學。方遂出家登戒。年四十。精毗尼。講涅槃。一律一經勤于付授。晚歲請問大照禪師。領悟宗風。守志彌篤。后詣長安。大敷禪法。其慕師道者。若魚龍之會淵澤也。以天寶五年四月十日。于安國寺。趺坐怡然而化。塔于佛陀波利塔左。帝女媧墳右。內侍上柱國天水趙思侃撰塔銘。命弟子善運豎碑于塔所。享壽五十六。僧夏三十六。
神會
本西域石氏子。祖父徙居於岐之鳳翔。師至性玄解。明智內發。大璞不耀。時人未知。年三
【現代漢語翻譯】 現代漢語譯本： 巨富其才，學識淵博。精通儒釋道三教，通曉玄理，深明倫常。整理前人著述，撰寫了《法華玄箋》十卷、《釋氏年志》三十卷、《新律疏要訣》十卷、《鈔二眾初學儀》一卷、《有宗七十五法疏》一卷，也叫《法源記》，解釋小乘所說的五位（色、心、心所、不相應行、無為）中色法、心法、心所法、不相應行法和無為法等的體性、作用。內容詳盡周全，所以稱為《法源》。還有《識心論》、《澄觀論》、《俱舍義鈔》等數卷，《北山參玄語錄》十卷，總計一百多卷，在世間流傳。他的語錄廣泛涵蓋儒釋道三教，被南北方的鴻儒、名僧、高士所喜愛閱讀。寺廟位於郪城北邊的長平山北面，所以稱為北山。統攝三教的玄妙旨意，所以稱為參玄。東川序真贊說，他和玄奘三藏（唐代著名譯經師）道顏，雖然攝受教化的時間不同，但本質上是一體的。海內外的學人仰慕他的風采而紛紛前來。開成（唐文宗年號，836-840）年間，北山俱舍宗沒有泯滅，是由於他的遺澤啊。東川涌潭的僧正顏公，為本寺撰寫碑文。講律的光肇法師，另外附上語錄，簡略地記載了他的言行。
靈著 綿州劉氏之子。從小立志向學，後來出家受戒。四十歲時，精通毗尼（佛教戒律），講授《涅槃經》，勤于傳授戒律和經典。晚年向大照禪師請教，領悟禪宗風範，堅守志向更加堅定。後來前往長安，廣泛弘揚禪法。仰慕他的人，如同魚龍匯聚于深潭。于天寶五年（746年）四月十日，在安國寺，跏趺而坐，安詳圓寂。塔建在佛陀波利塔的左邊，女媧墳的右邊。內侍上柱國天水趙思侃撰寫塔銘，命弟子善運在塔旁立碑。享年五十六歲，僧臘三十六年。
神會 原本是西域石氏之子，祖父遷居到岐州的鳳翔。神會天性聰慧，玄解深刻，明智內發，如同未經雕琢的璞玉，當時的人並不瞭解他。三
【English Translation】 English version: Ju Fuqi was exceptionally talented and deeply learned. He was well-versed in the three teachings (Confucianism, Buddhism, and Taoism), understood profound principles, and deeply understood ethics. He compiled previous works and wrote ten volumes of 'Annotations on the Lotus Sutra' (Fa Hua Xuan Jian), thirty volumes of 'Annals of the釋氏' (Shi Shi Nian Zhi), ten volumes of 'Essential Secrets of the New Vinaya Commentary' (Xin Lü Shu Yao Jue), one volume of 'Essentials for Novices of the Two Assemblies' (Chao Er Zhong Chu Xue Yi), and one volume of 'Commentary on the Seventy-Five Dharmas of the Consciousness-Only School' (You Zong Qi Shi Wu Fa Shu), also known as 'Record of the Source of Dharma' (Fa Yuan Ji), explaining the nature and function of form, mind, mental factors, non-associated formations, and unconditioned dharmas in the five positions (form, mind, mental factors, non-associated formations, and unconditioned) as conceived by the Hinayana school. The content is detailed and comprehensive, hence the name 'Source of Dharma'. There are also several volumes of 'Treatise on Consciousness-Only' (Shi Xin Lun), 'Treatise of Cheng Guan' (Cheng Guan Lun), 'Notes on the Abhidharma-kosa' (Ju She Yi Chao), and ten volumes of 'Northern Mountain's Records of Chan Inquiry' (Bei Shan Can Xuan Yu Lu), totaling more than one hundred volumes, circulating in the world. His records widely cover the three teachings and are loved by Confucian scholars, famous monks, and hermits from the north and south. The temple is located north of Qicheng, on the north side of Changping Mountain, hence the name 'Northern Mountain' (Bei Shan). It encompasses the profound meaning of the three teachings, hence the name 'Chan Inquiry' (Can Xuan). The eulogy of Dongchuan Xuzhen says that he and Xuanzang Sanzang (Tang Dynasty translator) and Daoyan, although they received and transformed at different times, are essentially one. Scholars from home and abroad admired his demeanor and came one after another. During the Kai Cheng period (836-840), the Northern Mountain Kosa School did not disappear because of his legacy. Yan Gong, the monk of Yongtan in Dongchuan, wrote an inscription for the temple. The Dharma master Guangzhao, who lectured on the Vinaya, attached a record, briefly recording his words and deeds.
Lingzhe A son of the Liu family in Mianzhou. From a young age, he aspired to learn, and later he left home and received the precepts. At the age of forty, he was proficient in Vinaya (Buddhist precepts) and lectured on the Nirvana Sutra, diligently imparting precepts and scriptures. In his later years, he asked the Chan master Dazhao for instruction, comprehended the style of the Chan school, and became even more determined to uphold his aspirations. Later, he went to Chang'an and widely promoted Chan Dharma. Those who admired him were like fish and dragons gathering in a deep pool. On the tenth day of the fourth month of the fifth year of Tianbao (746 AD), at Anguo Temple, he sat in the lotus position and passed away peacefully. The pagoda was built to the left of the Buddha-pali Pagoda and to the right of the Nüwa Tomb. Zhao Sikan, the inner attendant and pillar of the state, wrote the inscription for the pagoda, and ordered his disciple Shanyun to erect a stele next to the pagoda. He lived to the age of fifty-six, with thirty-six years as a monk.
Shenhui Originally a son of the Shi family from the Western Regions, his grandfather moved to Fengxiang in Qizhou. Shenhui was naturally intelligent, with profound understanding, and his wisdom was revealed internally, like an uncarved jade. People at the time did not understand him. At the age of three
十。方入蜀。謁無相大師。利根頓悟。冥契心印。無相嘆曰。吾道在汝矣。后德充慧廣。郁為禪宗。寂照滅境。超證離念。即心是佛。不見有身。當其凝閉。則土木其質。及夫妙用默濟。雲行雨施。蚩蚩群甿。陶然知化。睹貌遷善。聞言革非。至於廓蕩昭洗執縛。上中下性隨分令入。以貞元十年十一月十二日示疾。儼然加趺坐滅。春秋七十五。法臘三十六。沙門那提。得師之道。傳授將來。時南康王韋公皋。歸心於師。得其禪要。為立碑自撰文並書。禪宗榮之。
南印
姓張氏。明寤之性。得曹溪深旨。無以為證。見凈眾寺神會禪師。始契心焉。所謂落機之錦。濯以增妍。銜燭之龍。行而破暗。師遂出峽遍參。自江陵入蜀。于蜀南江壖。剃草結茆。眾皆歸仰。漸成佛宇。貞元初年。高司空崇文平劉辟之。后改此寺為聖壽。初名寶應。師化緣將畢。于長慶初示寂入滅。營塔葬于寺右。會昌中毀塔。大中復于江北寶應舊基。仍建此寺。還名聖壽。師有弟子義俯。復興禪法焉。
有緣
東川梓潼馮氏子。至學之年。往成都福感寺。事定蘭開士。即宣宗師也。一日帝以筆書其衫云。此童子與朕有緣。由茲得名。大中九年。遇白公敏中出鎮益部。請師開戒壇于凈眾寺。應召京輦。講傳經律。五臘后海內
【現代漢語翻譯】 現代漢語譯本： 十。方入蜀，拜見無相大師（Wuxiang），他天資聰穎，立刻領悟，與心印暗合。無相（Wuxiang）讚歎說：『我的道就在你這裡了。』後來他德行充沛，智慧廣博，成為禪宗的棟樑。他寂然不動，照亮萬物，滅絕塵境，超越證悟，遠離妄念，認為即心是佛，不見有身。當他凝神靜坐時，就像土木一樣樸實；等到他巧妙地運用佛法，默默地濟世救人，就像行雲布雨一樣。淳樸的百姓，都高興地接受教化，看到他的容貌就遷善改過，聽到他的言語就革除錯誤。至於開闊心胸，洗滌執念，上、中、下等不同根性的人，都能隨其本分而入道。在貞元十年（794年）十一月十二日，他示現疾病，安詳地跏趺坐化，享年七十五歲，僧臘三十六年。沙門那提（Nati），得到了他的道，並傳授給後人。當時南康王韋皋（Wei Gao）對大師歸心仰慕，得到了他的禪要，為他立碑，親自撰寫碑文並書寫，禪宗因此而感到光榮。
南印 姓張氏，天性聰慧，領悟了曹溪（Caoxi）的深奧旨意，但沒有可以印證的人。見到凈眾寺（Jingzhong Temple）的神會禪師（Shenhui）后，才真正契合了心印。就像織好的錦緞，經過洗滌更加鮮艷；又像銜著蠟燭的龍，行走時能破除黑暗。於是他離開峽谷，四處參訪，從江陵（Jiangling）進入蜀地，在蜀南江邊，砍草蓋茅屋而居，眾人都歸心仰慕。逐漸形成了一座佛寺。貞元初年，高司空崇文（Gao Chongwen）平定了劉辟（Liu Pi）的叛亂之後，將此寺改名為聖壽寺（Shengshou Temple），最初的名字是寶應寺（Baoying Temple）。南印（Nanyin）大師的教化因緣將盡，在長慶初年示寂入滅，建塔安葬在寺廟的右側。會昌年間（841-846年）塔被毀壞，大中年間（847-860年）在江北寶應寺（Baoying Temple）的舊址上重建了這座寺廟，仍然命名為聖壽寺（Shengshou Temple）。南印（Nanyin）大師的弟子義俯（Yifu），復興了禪宗的法脈。
有緣 是東川梓潼（Zitong）馮氏的兒子。到了求學的年齡，前往成都福感寺（Fugan Temple），侍奉定蘭開士（Dinglan Kaishi），也就是後來的宣宗皇帝。有一天，宣宗皇帝用筆在他的衣服上寫道：『這個童子與朕有緣。』因此而得名有緣（Youyuan）。大中九年，遇到白敏中（Bai Minzhong）出鎮益州，邀請有緣（Youyuan）大師在凈眾寺（Jingzhong Temple）開設戒壇，在京城講授經律。五夏之後，海內
【English Translation】 English version: 10. Fang entered Shu, and visited Master Wuxiang. With his sharp intellect, he achieved instant enlightenment and a tacit understanding of the mind-seal. Wuxiang sighed and said, 'My Dao is in you.' Later, his virtue was abundant and his wisdom vast, becoming a pillar of the Chan school. He was still and illuminating, extinguishing the realm of illusion, transcending realization, and departing from false thoughts, believing that the mind itself is Buddha, and not seeing the existence of the body. When he concentrated and closed himself off, he was like earth and wood in his simplicity. And when he subtly used his wonderful abilities to silently save the world, like moving clouds and spreading rain, the simple people were delighted to be transformed by his teachings. Seeing his appearance, they moved towards goodness; hearing his words, they reformed their errors. As for broadening their minds, washing away their attachments, people of superior, middle, and inferior natures were all led to enter the path according to their respective capacities. On the twelfth day of the eleventh month of the Zhenyuan tenth year (794 AD), he manifested illness and passed away peacefully in the lotus position, at the age of seventy-five, with thirty-six years of monastic life. The Shramana Nati obtained his Dao and transmitted it to future generations. At that time, Prince Wei Gao of Nankang admired the master and obtained the essence of his Chan teachings, erecting a stele for him, personally composing and writing the inscription, which the Chan school honored.
Nanyin Whose surname was Zhang, had an enlightened nature and understood the profound meaning of Caoxi, but had no one to confirm it. Upon seeing Chan Master Shenhui of Jingzhong Temple, he finally aligned with the mind-seal. Like brocade that becomes more beautiful when washed, or a dragon holding a candle that breaks the darkness as it walks. The master then left the gorge and traveled everywhere, entering Shu from Jiangling, and built a thatched hut by the riverbank in southern Shu, where everyone revered him. Gradually, a Buddhist temple was formed. In the early years of Zhenyuan, after Gao Chongwen pacified Liu Pi's rebellion, he renamed the temple Shengshou Temple, its original name being Baoying Temple. As Master Nanyin's karmic connection was coming to an end, he passed away in the early years of Changqing, and a pagoda was built to bury him on the right side of the temple. During the Huichang era (841-846 AD), the pagoda was destroyed. During the Dazhong era (847-860 AD), the temple was rebuilt on the old site of Baoying Temple north of the river, and it was still named Shengshou Temple. Yifu, a disciple of Master Nanyin, revived the Chan Dharma.
Youyuan Was the son of the Feng family of Zitong in Dongchuan. At the age of learning, he went to Fugan Temple in Chengdu to serve Dinglan Kaishi, who was later Emperor Xuanzong. One day, Emperor Xuanzong wrote on his robe with a brush, 'This child has a karmic connection with me.' Hence, he was named Youyuan. In the ninth year of Dazhong, when Bai Minzhong was stationed in Yizhou, he invited Master Youyuan to establish an ordination platform at Jingzhong Temple and lectured on the sutras and precepts in the capital. After five years, within the country
遊行。參見小馬神照禪師。開悟契機。后居滁州華山數夏。復游武夷山。時廉使李誨。為筑禪室。乾符三年。至縉雲龍泉大賽山立院。因奏祠部給額。號龍安。住十八載。后遷連雲院。太守盧約。請入州開元寺別院。四事供施。天祐丁卯歲四月八日。示疾而終於廨署。報齡七十三。臘五十二。宣宗遺旨。囑制置揚習司空主喪。于寺南園茶毗。拾舍利數百粒。后收四十九粒。並遺骨一瓶。瘞于石塔。晉開運三年乙巳歲。文泰律師。撰塔銘焉。
鑒源
不知何許人。素行甄明。範圍律道。苾芻表率。形直影端。后講華嚴經。號為勝集。日供千人。其米粟常盈倉庫。取之不竭。㳂夏涉秋。未嘗告匱。其冥感如此。其山寺越多徴應。有慧觀禪師。見三百餘僧。持蓮燈凌空而去。歷如流星。開元中。崔冀公寧。疑其妖妄。躬自入山。預禁山四方各三十里。不得燃火。至第三夜。有百餘支燈現。兼紅光千尺。冀公蹶然作禮。嘆未曾有。時松間出金色手。長六七尺許。有二菩薩。黃白二色閃爍。然復庭前柏樹梢。晝現一燈。其明如日。橫布玻璃山三里許。有寶珠一顆。約有丈餘。熠爚可愛。西嶺懸大虹橋。橋上梵僧老幼間出。有二炬爛然空中。如相迎送。下有四菩薩。兩兩偶立。俱放身光。高六七丈。復見前松林間。忽
【現代漢語翻譯】 現代漢語譯本： 參見小馬神照禪師（具體生平不詳）。開悟的契機（指頓悟的觸發事件）。之後在滁州華山住了幾個夏天，又遊歷了武夷山。當時廉使李誨為他建造禪室。唐僖宗乾符三年（公元876年），到縉雲龍泉大賽山建立寺院，因此上奏祠部請求賜予寺額，賜號為龍安。在那裡住了十八年，後來遷到連雲院。太守盧約請他到州開元寺別院，提供各種供養。後梁太祖天祐丁卯年（公元907年）四月八日，示現疾病而圓寂于官署。世壽七十三歲，僧臘五十二年。唐宣宗（具體是哪位宣宗需要根據歷史背景判斷，此處存疑）留下遺旨，囑託制置揚習司空主持喪事，在寺南園火化。拾得舍利子數百粒，後來收集了四十九粒，以及遺骨一瓶，埋葬在石塔中。後晉開運三年乙巳年（公元946年），文泰律師撰寫了塔銘。
鑒源（具體生平不詳） 不知道是哪裡人。一向行為端正光明，以戒律爲規範，是僧侶的表率。行為正直，沒有陰影。後來講解《華嚴經》，號稱為勝集。每天供養一千人，他的米糧常常充滿倉庫，取用不盡。從夏天到秋天，從未告罄。他的冥冥感應就是這樣。他的山寺有很多徵兆應驗。有慧觀禪師，看見三百多個僧人，拿著蓮花燈凌空而去，像流星一樣。唐玄宗開元年間（公元713-741年），崔冀公寧懷疑這是妖妄，親自入山，預先禁止山四面各三十里內不得燃火。到第三夜，有一百多支燈出現，還有千尺紅光。冀公驚恐地作禮，嘆息從未見過這樣的景象。當時松樹間出現金色的手，長約六七尺。有兩位菩薩，黃白二色閃爍。又在庭前的柏樹梢上，白天出現一盞燈，它的光明像太陽一樣。橫布在玻璃山三里左右，有一顆寶珠，大約有一丈多，閃耀可愛。西嶺懸掛著巨大的虹橋，橋上梵僧老少間雜出現。有兩支火炬在空中燃燒，好像互相迎接。下面有四位菩薩，兩兩相對站立，都放出自身的光芒，高六七丈。又看見前面的松樹林間，忽然
【English Translation】 English version: Refer to Chan Master Shenzhao of Xiaoma (specific details of his life are unknown). The opportunity for enlightenment (referring to the triggering event of sudden enlightenment). Afterwards, he resided at Huashan in Chuzhou for several summers and also traveled to Mount Wuyi. At that time, Commissioner Li Hui built a meditation chamber for him. In the third year of Qianfu during the reign of Emperor Xizong of Tang (876 AD), he established a monastery on Dasai Mountain in Longquan, Jinyun, and therefore petitioned the Ministry of Rites to grant a monastery plaque, which was named Long'an. He resided there for eighteen years, and later moved to Lianyun Monastery. Prefect Lu Yue invited him to the separate courtyard of Kaiyuan Monastery in the prefecture, providing various offerings. On the eighth day of the fourth month in the Dingmao year of Tianyou during the reign of Emperor Taizu of Later Liang (907 AD), he manifested illness and passed away in the official residence. His age was seventy-three, and his monastic age was fifty-two. Emperor Xuanzong of Tang (the specific Xuanzong needs to be determined based on the historical context, there is doubt here) left a posthumous edict, entrusting Commissioner Yang Xi Sikong to preside over the funeral, and he was cremated in the tea garden south of the monastery. Hundreds of sarira relics were collected, and later forty-nine were collected, along with a bottle of remains, which were buried in the stone pagoda. In the Yisi year of the third year of Kaiyun during the reign of Later Jin (946 AD), Lawyer Wentai wrote the inscription for the pagoda.
Jianyuan (specific details of his life are unknown) It is not known where he was from. His conduct was always upright and bright, using the precepts as the standard, and he was a model for monks. His behavior was upright, without shadows. Later, he lectured on the Avatamsaka Sutra (Flower Garland Sutra), and was known as Shengji. He provided for a thousand people every day, and his rice and grain were always full in the warehouse, inexhaustible. From summer to autumn, it never ran out. His subtle response was like this. His mountain monastery had many omens fulfilled. There was Chan Master Huiguan, who saw more than three hundred monks, holding lotus lanterns and going into the air, like shooting stars. During the Kaiyuan era of Emperor Xuanzong of Tang (713-741 AD), Cui Jigong Ning suspected that this was demonic, and personally entered the mountain, preemptively prohibiting fire within thirty miles in all directions of the mountain. On the third night, more than a hundred lights appeared, as well as thousands of feet of red light. Duke Ji prostrated in fear and sighed that he had never seen such a sight. At that time, a golden hand appeared among the pine trees, about six or seven feet long. There were two Bodhisattvas, yellow and white colors flashing. Also on the tips of the cypress trees in front of the courtyard, a lamp appeared during the day, its light like the sun. Spread horizontally across about three miles of Glass Mountain, there was a precious pearl, about ten feet or more, sparkling and lovely. A huge rainbow bridge hung over the West Ridge, and Brahmin monks, old and young, appeared intermittently on the bridge. Two torches burned in the air, as if welcoming each other. Below were four Bodhisattvas, standing in pairs, all emitting light from their bodies, six or seven feet tall. Again, in the pine forest in front, suddenly
現梵宇。額篆書三學二字。下垂繡帶二條。東林之間。夜出金山。月當於午。金銀二燈。列于知鉉法師墳側。韋南康皋。每三月就寺設三百菩薩大齋。菩薩現形捧燈持香。引挹插於山門爐中。白中敏中皆睹其瑞。重興此寺。大中八年。改額開照。其源律師道化。與地俱靈。弟子傳講。東川所宗也。
知玄
字後覺。嘉州洪雅陳氏子。曾祖圖南。任梓州射洪縣令。母魏氏。夢月入懷。因而載誕。乳哺時。凡見佛像僧形。必含喜色。五歲。祖令詠花。便云。花開滿樹紅。花落萬枝空。唯餘一朵在。明日定隨風。祖吟歎不懌。曰。吾育此孫。望其登第。以雪二代之恥。今見孺子志矣。非貽厥也。必從空門。乖所望也。七歲。果遇法泰法師。在寧夷寺講涅槃經。寺與居鄰。師日就講肆。一聆法語。若睹前因。是夕夢佛手摩頂。寤啟祖父。乞為出家。親黨觀其志必不可奪。故聽許之。年十一削髮。乃隨師詣唐興邑四安寺。授大經四十二卷。遠公義疏。辯空師圓旨。共一百二十五萬言。皆囊括深奧。方年十三。指撾緇徒。露老成之氣。時丞相杜公元穎。作鎮西蜀。聞師名。命升堂講談于大慈寺普賢閣。黑白二眾日記數萬指。注聽傾心。駭嘆無已。自此蜀人弗斥其名。號陳菩薩耳。傳云。師前身名知鉉。漢州三學山講十
【現代漢語翻譯】 現代漢語譯本 現今有一座寺廟，門額上用篆書寫著『三學』二字（三學：佛教中的戒、定、慧三學），下面垂著兩條繡帶。在東林一帶，夜晚會發出金光，月亮執行到正午的位置時，能看到金銀兩盞燈，排列在知鉉法師的墳墓旁邊。韋南康皋（韋皋，唐德宗時期的劍南西川節度使）每到三月，就在寺廟裡設定三百菩薩的大齋。菩薩會顯現身形，手捧燈、拿著香，引導人們將香插到山門前的香爐中。白敏中（唐朝官員）等人都親眼見到了這種祥瑞。大中八年（854年），重新興建了這座寺廟，並改名為『開照寺』。源律師的道行和教化，與這片土地一同顯現靈驗。他的弟子們傳承他的講法，被東川地區所尊崇。
知玄（知玄，唐代高僧） 字後覺，是嘉州洪雅縣（今四川省洪雅縣）人，姓陳。他的曾祖父圖南，曾擔任梓州射洪縣（今四川省射洪市）的縣令。他的母親魏氏，夢見月亮進入懷中，因而懷孕生下了他。他在吃奶的時候，凡是見到佛像或僧人的形象，必定會露出喜悅的神色。五歲時，祖父讓他吟詠花，他就說：『花開滿樹紅，花落萬枝空。唯餘一朵在，明日定隨風。』祖父吟詠感嘆，並不高興，說：『我養育這個孫子，希望他能夠考中進士，來洗雪我們兩代的恥辱。現在看到這孩子的心志，不是能夠繼承祖業的，必定會進入空門，違揹我的期望。』七歲時，他果然遇到了法泰法師，在寧夷寺講《涅槃經》。寺廟與他家相鄰，知玄每天都去聽講，一聽到佛法，就好像看到了前世的因緣。當天晚上，他夢見佛用手摩他的頭頂。醒來后，他告訴祖父，請求出家。親戚們看到他的志向堅定不可動搖，所以就答應了他。十一歲時，他剃髮出家，於是跟隨法泰法師前往唐興邑的四安寺，學習《大經》四十二卷，遠公（慧遠）的義疏，辯空師（僧肇）的圓旨，總共一百二十五萬字，全都囊括了其中的深奧之處。當時他才十三歲，就表現出了老成之氣。當時丞相杜公元穎（杜元穎，唐文宗時期的劍南西川節度使），鎮守西蜀，聽說了知玄法師的名聲，就命令他在大慈寺普賢閣升座講談。聽講的僧人和俗人每天都有數萬人，都傾心聆聽，驚歎不已。從此以後，蜀地的人們不再直呼他的名字，而是稱他為陳菩薩。傳說，知玄法師的前身名叫知鉉，在漢州三學山講解《十...
【English Translation】 English version Now there is a temple with the inscription 'Sanxue' (三學, Three Learnings: Śīla, Samādhi, Prajñā) in seal script on its front plaque, with two embroidered ribbons hanging below. In the area of Donglin, golden light appears at night, and when the moon is at its zenith, two lamps, one gold and one silver, can be seen arranged beside the tomb of Dharma Master Zhixuan (知玄, a prominent Tang Dynasty monk). Wei Nangao (韋皋, Wei Gao, a military governor during the reign of Emperor Dezong of Tang) would hold a grand feast for three hundred Bodhisattvas at the temple every third month. Bodhisattvas would manifest, holding lamps and incense, guiding people to insert the incense into the burner in front of the mountain gate. Bai Minzhong (白敏中, a Tang Dynasty official) and others personally witnessed this auspicious sign. In the eighth year of Dazhong (大中, 854 AD), the temple was rebuilt and renamed 'Kaizhao Temple'. The virtue and teachings of Vinaya Master Yuan (源律師) are as spiritually potent as the land itself. His disciples continue to transmit his teachings, and he is revered in Dongchuan.
Zhixuan (知玄, a prominent Tang Dynasty monk) His courtesy name was Houjue (後覺). He was a native of Hongya County (洪雅縣, now Hongya County, Sichuan Province) in Jia Prefecture (嘉州), with the surname Chen. His great-grandfather, Tunan (圖南), served as the magistrate of Shehong County (射洪縣, now Shehong City, Sichuan Province) in Zi Prefecture (梓州). His mother, Lady Wei, dreamed of the moon entering her womb, and thus she conceived and gave birth to him. When he was being breastfed, whenever he saw images of the Buddha or the form of a monk, he would invariably show a joyful expression. At the age of five, his grandfather asked him to compose a poem about flowers, and he said: 'Flowers bloom red on the whole tree, flowers fall empty on ten thousand branches. Only one remains, destined to follow the wind tomorrow.' His grandfather sighed, displeased, and said: 'I am raising this grandson, hoping that he will pass the imperial examinations and wash away the shame of our two generations. Now I see this child's ambition; he will not inherit the family business, but will surely enter the empty gate, contrary to my expectations.' At the age of seven, he indeed encountered Dharma Master Fatai (法泰), who was lecturing on the Nirvana Sutra at Ningyi Temple (寧夷寺). The temple was next to his home, and Zhixuan went to the lecture hall every day. Upon hearing the Dharma, it was as if he saw his past causes and conditions. That night, he dreamed that the Buddha touched the crown of his head with his hand. Upon awakening, he told his grandfather and requested to become a monk. His relatives saw that his will was firm and could not be swayed, so they granted his request. At the age of eleven, he shaved his head and became a monk, and then followed Dharma Master Fatai to Sian Temple (四安寺) in Tangxing County (唐興邑), where he studied the forty-two volumes of the Great Sutra, Yuan Gong's (慧遠, Huiyuan) commentaries, and Biankong's (僧肇, Sengzhao) complete teachings, totaling 1.25 million words, all of which he thoroughly grasped. At that time, he was only thirteen years old, but he already showed the air of an elder. At that time, Chancellor Du Yuanying (杜元穎, Du Yuanying, a military governor during the reign of Emperor Wenzong of Tang), was stationed in Xishu (西蜀), and upon hearing of Dharma Master Zhixuan's reputation, he ordered him to ascend the platform and lecture at the Universal Worthy Pavilion (普賢閣) of Daci Temple (大慈寺). Tens of thousands of monks and laypeople listened attentively every day, marveling without end. From then on, the people of Shu no longer called him by his given name, but instead called him Bodhisattva Chen. It is said that Dharma Master Zhixuan's previous life was named Zhixuan, and he lectured on the Ten...
地經。感地變琉璃。師于凈眾寺辯貞律師處圓具。才聽毗尼。續通俱舍。則長十山固律師之付授。復從本師下三峽。歷荊襄。抵神京資聖寺。乃四海三學之人會要之地。師敷演經論。僧俗仰觀。戶外之屨。日其駢填。文宗皇帝聞之。宣入顧問。甚愜皇情。複習唯識論于安國信法師。又研習外典經籍。百家之言無不該綜。師每恨鄉音不堪講貫。乃于象耳山誦大悲咒。夢神僧截舌換之。明日俄變秦語矣。有楊茂孝。乃鴻儒也。就師尋究內典。直欲效謝康樂。注涅槃經。多執卷質疑。隨為剖判。致書云。方今海內龍象。非師而誰。次楊刑部汝士高。左丞元𥙿。長安揚魯士。咸造門擬結蓮社。嘗一日師宴坐。見茂孝披紫服戴碧冠。三禮畢乘空而去。玄令人偵問茂孝。其夕誡其子曰。吾常欲落髮披緇。汲瓶挈屨侍玄公。所累者簪冕也。吾蓋棺時。殮以紫袈裟碧芙蓉冠。至是方驗先見矣。武宗御宇。初尚欽釋氏。后納蠱惑者議。望祀蓬萊山。筑高臺以祈羽化。雖諫官抗疏。宰臣屢言。終不回上意。因德陽節。緇黃會麟德殿。獨詔師與道門敵言。神仙為可學不可學耶。帝叉手付老氏中理大國。若烹小鮮。義共黃冠往復。師陳。帝王理道教化根本。言神仙之術。乃山林間匹夫獨擅高尚之事業。而又必資宿因。非王者所宜。辭河下傾。辯
海橫注。凡數千言。聞者為之股慄。大忤上旨。左右莫不色沮。左護軍仇士良。內樞密楊欽義。惜其才辯。恐將有斥逐之命。乃密諷貢祝堯詩。師立成五篇。末章云。生天本自生天業。未必求仙便得仙。鶴背傾危龍脊滑。君王且住一千年。帝覽詩微解。帝雖不納忠諫。而嘉其識見口給也。師即歸巴岷舊山。例施巾櫛。而存戒檢愈更甄明。方扁舟入湖湘間。時楊給事漢公。廉問桂嶺。延止開元佛寺。屬宣宗龍飛。楊公自內樞。統左禁軍。以冊定功高。請復興天竺教。奏乞訪師聲跡。師復掛壞衣。歸上國寶應寺。屬壽昌節講贊。賜紫袈裟。署為三教首座。帝以舊藩邸造法干寺。詔師居寺之玉虛亭。大中三年誕節。詔諫議李貽孫。給事楊漢公。緇黃鼎列論義。大悅帝情。因奏天下廢寺。各敕重建。大興梵剎。師有力焉。命畫工圖形於禁中。其優重如是。與相國裴公休友善。同激揚中興佛教。大行利濟。廣明二年春。僖宗違難西蜀。后遣郭遵泰。赍璽書。肩輿詔赴行在。帝接談論。頗解上心。左軍容田令孜。與諸達官問道勤重。帝欲旌其美。令諸學士撰師號。皆未愜旨。乃揮御翰云。朕蒙師以開示悟入法華之旨。悟者覺也明也。悟達大道。悟佛知見。又云悟者一剎那。不悟河沙劫。所以悟者。真乘了然成佛之義。今賜悟達國師
為號。用表朕意。師陳讓不遂。乃乞歸九龍舊廬。
無相大師
乃新羅國王第三子。于本國郡南寺。落髮登戒。以開元十六年。泛東溟至於中國。唐玄宗召見。隸于禪定寺。后入蜀資中。謁智詵禪師。有處寂異人。武則天曾召入宮。賜磨納九條衣。事必懸知。且無差跌。師未至之前。寂曰。外來之賓。明當相見。師一日至。寂公問曰何號。師曰無相。是夜授與摩納衣。師遂入深溪巖谷坐禪。有黑犢二頭。交角盤礴。近身甚急。毛手入其袖。其冷如冰。捫摸至腹。師殊不傾動。每入定五日為度。忽雪深丈餘。有二猛獸來。師自洗拭裸臥其前。愿以身施其食。二獸從頭至足。嗅匝而去。山居稍久。衣破發長。獵者疑是異獸。將射之。師曰。吾乃修道人也。獵者遂止。后入城市。晝在冢間。夜坐樹下。行杜多行。人漸見重。為構精舍于墓前。長史章仇兼瓊俱來禮謁。屬明皇違難入蜀。迎師入內殿供養。時成都縣令楊翌。疑其妖惑。乃帖追出境外。仍命二十餘人曳之。及近師身。一皆戰慄。頃刻大風卒起。沙石飛飏。直入廳內。飄簾卷幕。楊翌拜伏。懺畢風止。奉送舊所。由是遂勸檀越。造凈眾大慈菩提寧國等寺。外邑蘭若鐘塔不可悉數。先居凈眾本院。有一力士。稱舍力。伐柴供僧廚用。不知何許人也。忽一日
【現代漢語翻譯】 現代漢語譯本：作為憑證。用來表達朕的意願。師陳讓沒有成功，於是請求回到九龍的舊居。
無相大師（Wuxiang Dashi）：
是新羅國王的第三個兒子。在本國郡南寺剃度受戒。在開元十六年（728年）漂洋過海來到中國。唐玄宗召見了他，讓他隸屬於禪定寺。後來進入蜀地資中，拜訪智詵禪師。有位名叫處寂的奇人，武則天曾召他入宮，賜予磨納九條衣。他預知事情必定應驗，而且沒有差錯。無相大師還沒到之前，處寂說：『外來的客人，明天應當相見。』無相大師一天到達，處寂公問：『法號是什麼？』無相大師說：『無相。』當晚處寂便授予他摩納衣。無相大師於是進入深溪巖谷坐禪。有兩頭黑色的牛犢，交叉著角在他身邊盤旋，靠他身體很近，毛茸茸的蹄子伸入他的袖子里，那寒冷像冰一樣，摸到他的腹部。無相大師一點也不動搖。每次入定五天為一個週期。忽然雪深一丈多，有兩隻猛獸來了。無相大師自己洗凈身體，裸身躺在它們面前，願意用身體施捨給它們作為食物。兩隻野獸從頭到腳，聞了一遍就離開了。在山裡居住時間稍長，衣服破了，頭髮長了，獵人懷疑是奇異的野獸，將要射他。無相大師說：『我是修道之人。』獵人於是停止了。後來進入城市，白天在墳墓之間，夜晚坐在樹下，實行頭陀行。人們漸漸地看重他，在墓前為他建造精舍。長史章仇兼瓊一同前來禮拜謁見。正趕上明皇因為安史之亂逃難入蜀，迎接無相大師進入內殿供養。當時成都縣令楊翌，懷疑他是妖怪迷惑人，於是下令追捕並將他驅逐出境，仍然命令二十多個人拖拽他。等到靠近無相大師的身體，全都戰慄。頃刻間大風突然颳起，沙石飛揚，直接進入廳內，吹動簾子捲起帷幕。楊翌拜伏，懺悔完畢風才停止，恭敬地送他回到原來的地方。由此於是勸說施主，建造凈眾大慈菩提寧國等寺，外地的蘭若鐘塔數不清。先前居住在凈眾本院，有一位力士，名叫舍力，砍柴供給僧人廚房使用，不知道是什麼地方的人。忽然有一天
【English Translation】 English version: as a token. Used to express my will. The attempt of Shi Chen Rang was unsuccessful, so he requested to return to his old residence in Jiulong.
Master Wuxiang:
Was the third son of the King of Silla. He was tonsured and ordained at Ginnam Temple in his home country. In the sixteenth year of Kaiyuan (728 AD), he sailed across the Eastern Sea to China. Emperor Xuanzong of Tang summoned him and assigned him to Chan Ding Temple. Later, he entered Zizhong in Shu and visited Chan Master Zhishen. There was an extraordinary person named Chu Ji, whom Empress Wu Zetian had summoned to the palace and bestowed with a nine-striped monastic robe. He invariably knew what would happen, and there were no errors. Before Master Wuxiang arrived, Chu Ji said, 'A guest from afar should be met tomorrow.' Master Wuxiang arrived one day, and Duke Chu Ji asked, 'What is your Dharma name?' Master Wuxiang said, 'Wuxiang.' That night, Chu Ji bestowed the monastic robe upon him. Master Wuxiang then entered the deep streams and rocky valleys to practice seated meditation. There were two black calves, crossing their horns and circling around him, very close to his body, their furry hooves reaching into his sleeves, the coldness like ice, touching his abdomen. Master Wuxiang did not move at all. Each meditation lasted for five days. Suddenly, the snow was more than ten feet deep, and two fierce beasts came. Master Wuxiang washed himself, lay naked in front of them, willing to offer his body as food. The two beasts smelled him from head to toe and then left. After living in the mountains for a long time, his clothes were torn, and his hair grew long. Hunters suspected he was a strange beast and were about to shoot him. Master Wuxiang said, 'I am a cultivator of the Way.' The hunters then stopped. Later, he entered the city, spending the day among the tombs and sitting under trees at night, practicing asceticism. People gradually valued him, and a monastery was built for him in front of the tombs. Prefect Zhangqiu Jianqiong came to pay respects. It happened that Emperor Minghuang fled to Shu due to the An Lushan Rebellion, and he welcomed Master Wuxiang into the inner palace for offerings. At that time, Yang Yi, the magistrate of Chengdu County, suspected that he was a demon bewitching people, so he ordered his arrest and expulsion from the country, and ordered more than twenty people to drag him. When they approached Master Wuxiang's body, they all trembled. In an instant, a strong wind suddenly arose, sand and stones flew, directly into the hall, blowing the curtains and rolling up the screens. Yang Yi prostrated himself, and the wind stopped after he repented, respectfully sending him back to his original place. From this, he persuaded donors to build Jingzhong Great Compassion Bodhi Ningguo and other temples, and countless monasteries and pagodas in other counties. Previously residing in the Jingzhong Main Monastery, there was a strongman named Sheli, who chopped wood to supply the monks' kitchen, and it was not known where he was from. Suddenly one day
至夜。持刀挾席。于禪座之側逡巡。覺壁上似有物下。遂躍起以刀一揮。巨猢身首分于地矣。乃曳去瘞之。復以土拌滅其跡而去。質明師召伐柴者謝之。已不見矣。嘗指其浮圖前柏樹曰。此樹與塔齊。寺當毀矣。至會昌廢毀。樹正與塔等。又言寺前二小池。左羹右飯。齋施若少。則令淘浚自足。果孚其言。而神異多如此類也。以至德元年。無疾示滅。春秋七十七。
待駕
金水縣王氏子。沖孺出家。常作詭異。其父立名待駕。當天寶末年。練行精進。自號頭陀。及玄宗巡幸。削髮爲僧。去縣二十里。開逕芟茅。獨居山澤。后成梵宇。此山靈蹟頗多。初名石城山。迨明皇至劍門。山神見形迎駕。稱姓李氏。敕賜與玄孫之稱。后陟武擔東臺。遠望祥雲紫氣。盤結空界。問左右曰。此是何處。對曰。乃石城山。遂悟山神扈衛之意。遂改雲頂為慈雲寺。師后卒於此寺。
惟忠
出家于[郫-卑+((白-日+田)/廾)]縣法定寺。乃後漢永平中。佛法始流中國。便有置德凈伽藍。神光屢現。至宋釋惠持。自廬阜辭遠公法兄。誓化岷蜀。屬譙縱不道。令數輩操刃欲屠持。持乃彈指。其眾驚奔僵仆。隋開皇四年。改名法定寺。有彌勒聖像。唐武德中。忽有枯渣。㳂江而至。夜發光明。因雕作像首。貞觀
【現代漢語翻譯】 現代漢語譯本：到了晚上，他拿著刀，帶著蓆子，在禪座旁邊來回走動。感覺墻壁上好像有什麼東西下來，於是跳起來用刀一揮，一隻巨大的猢猻（húsūn，猴子的意思）身首分離倒在地上。於是他拖走屍體埋葬了，又用土抹平掩蓋了痕跡離開了。第二天早上，寺里的師傅召集砍柴的人感謝他，卻已經找不到他了。他曾經指著浮屠（fútú，佛塔）前的柏樹說：『這棵樹和塔一樣高的時候，寺廟就要被毀掉了。』到了會昌（Huìchāng，唐武宗年號，公元841-846年）年間，寺廟被廢毀，樹果然和塔一樣高了。他又說寺廟前的兩個小池塘，左邊的池塘像羹，右邊的池塘像飯，如果齋飯佈施少了，就讓人疏通池塘，自然就足夠了。』果真應驗了他的話。而神異的事情多是如此。他在至德（Zhìdé，唐肅宗年號，公元756-758年）元年，沒有疾病就圓寂了，享年七十七歲。 待駕 金水縣王家的兒子沖孺出家，常常做出一些怪異的事情。他的父親給他取名叫待駕。在天寶（Tiānbǎo，唐玄宗年號，公元742-756年）末年，他修行精進，自稱頭陀（tóutuó，苦行僧）。等到玄宗（Xuánzōng，唐玄宗）巡幸，他削髮爲僧。離開縣城二十里，開闢道路，砍除茅草，獨自居住在山澤之中。後來建成了寺廟。這座山有很多靈異的遺蹟。最初名叫石城山，等到明皇（Mínghuáng，唐玄宗)到達劍門，山神顯現身形迎接皇帝，自稱姓李。皇帝下令賜予他玄孫的稱呼。後來登上武擔東臺，遠遠望見祥雲紫氣，盤旋在空中。問左右的人說：『這是什麼地方？』回答說：『是石城山。』於是明白了山神護衛的意思。於是改雲頂為慈雲寺。這位師傅後來圓寂于這座寺廟。 惟忠 在[郫-卑+((白-日+田)/廾)]縣法定寺出家。這裡是後漢永平（Yǒngpíng，東漢明帝年號，公元58-75）年間，佛法開始傳入中國的時候，便建立了德凈伽藍（Gālán，寺廟），神光多次顯現。到了宋朝，釋惠持（Shì Huìchí）從廬阜（Lúfù）告別遠公（Yuǎngōng）的法兄，發誓要教化岷蜀（Mínshǔ）。當時譙縱（Qiáozòng）不講道義，命令幾個人拿著刀想要殺惠持，惠持就彈了一下手指，那些人驚慌奔跑，僵硬倒地。隋朝開皇（Kāihuáng，隋文帝年號，公元581-600）四年，改名為法定寺。寺里有彌勒（Mílè）聖像。唐朝武德（Wǔdé，唐高祖年號，公元618-626）年間，忽然有一段枯木，順著江流而來，夜晚發出光明，於是雕刻成佛像的頭部。貞觀（Zhēnguān，唐太宗年號，公元627-649）
【English Translation】 English version: At night, he held a knife and carried a mat, pacing back and forth beside the meditation seat. He felt something descending from the wall, so he jumped up and swung the knife, severing the head of a giant husun (húsūn, monkey) which fell to the ground. Then he dragged the body away to bury it, covered the traces with soil, and left. The next morning, the master of the monastery summoned the woodcutters to thank him, but he was nowhere to be found. He once pointed to the cypress tree in front of the futu (fútú, pagoda) and said, 'When this tree is as tall as the pagoda, the temple will be destroyed.' During the Huichang (Huìchāng, reign period of Emperor Wuzong of Tang Dynasty, 841-846 AD) era, the temple was abolished and destroyed, and the tree was indeed as tall as the pagoda. He also said, 'The two small ponds in front of the temple, the left one is like soup, and the right one is like rice. If the alms are few, have people dredge the ponds, and it will naturally be enough.' His words were indeed fulfilled. And such miraculous events were numerous. In the first year of Zhìdé (Zhìdé, reign period of Emperor Suzong of Tang Dynasty, 756-758 AD), he passed away without illness, at the age of seventy-seven. Waiting for the Emperor's Arrival Chongru, the son of the Wang family in Jinshui County, became a monk and often did strange things. His father named him Daijia (Waiting for the Emperor's Arrival). At the end of the Tianbao (Tiānbǎo, reign period of Emperor Xuanzong of Tang Dynasty, 742-756 AD) era, he practiced diligently and called himself a toutuo (tóutuó, ascetic monk). When Emperor Xuanzong (Xuánzōng, Emperor Xuanzong of Tang Dynasty) made his imperial tour, he shaved his head and became a monk. Twenty li away from the county, he opened paths, cleared away weeds, and lived alone in the mountains and marshes. Later, he built a monastery. This mountain has many spiritual traces. It was originally called Shicheng Mountain. When Emperor Minghuang (Mínghuáng, Emperor Xuanzong of Tang Dynasty) arrived at Jianmen, the mountain god appeared to welcome the emperor, claiming to be named Li. The emperor ordered him to be granted the title of great-grandson. Later, he ascended the East Terrace of Wudan and saw auspicious clouds and purple aura swirling in the sky. He asked the people around him, 'What is this place?' They replied, 'It is Shicheng Mountain.' Then he understood the meaning of the mountain god's protection. So he changed Yunding to Ciyun Temple. The master later passed away in this temple. Weizhong Became a monk at Fading Temple in [郫-卑+((白-日+田)/廾)] County. During the Yongping (Yǒngpíng, reign period of Emperor Ming of Eastern Han Dynasty, 58-75 AD) era of the Later Han Dynasty, when Buddhism began to spread to China, the Dejing Galan (Gālán, monastery) was built, and divine light appeared many times. In the Song Dynasty, Shi Huichi (Shì Huìchí) bid farewell to Yuangong's (Yuǎngōng) Dharma brother from Lufu and vowed to convert Minshu. At that time, Qiaozong (Qiáozòng) was unrighteous and ordered several people to kill Huichi with knives. Huichi snapped his fingers, and those people panicked, ran away, and fell stiffly to the ground. In the fourth year of Kaihuang (Kāihuáng, reign period of Emperor Wen of Sui Dynasty, 581-600 AD) of the Sui Dynasty, it was renamed Fading Temple. There is a sacred image of Mílè (Mílè, Maitreya) in the temple. During the Wude (Wǔdé, reign period of Emperor Gaozu of Tang Dynasty, 618-626 AD) era of the Tang Dynasty, a piece of deadwood suddenly floated along the river, emitting light at night, so it was carved into the head of a Buddha statue. Zhenguan (Zhēnguān, reign period of Emperor Taizong of Tang Dynasty, 627-649 AD)
中。竇軌為長史。劍門佛首光見。引達于府。竇公令人迎取。數百人亦不能勝。乃令祝之。可就法定寺否。乃一人能舉。竇遂造佛身。長史高士廉。蓋殿以安之。後有僧泛愛。樹其浮圖。而獲一巨蟹。身足二足余。是塔頗多靈異。人或將酒肉乘醉詣佛前。立見災禍。師于天寶中。于寺愈加精苦。無何塔為霆震。拔其塔心柱出外。忽有小木承代。眾咸怪之。罔測厥由。師乃叩搕于聖彌勒像。告訴天龍。合加畏重。何輒震擊奪塔心柱邪。是知庶女叫。而雷擊景公臺。誠有所感。一日迅雷烈風。還同前震。覆睹之。乃龍神送舊柱安置如故。當其易柱。陰雲四合。有四神人。以身扶翼。立與塔齊。其感物若此。會昌坼寺之前。舍利七粒。出相輪上。白光滿空。向西飛去。蜀皆所睹。將倒之時。赤光見於半天。再置其棗重榮也。師后終寺焉。
處寂
蜀西周氏子。師事寶修禪師。服勤寡慾。與物無競。雅通玄奧。居山北。行杜多行。天后聞名。詔入內。賜摩納僧伽黎。辭乞歸山。涉四十年。足不蹈聚落。常坐宴默不寐。有虎伏座下。資民所重。學其道者臻萃。由是頗形奇異。如無相大師。自新羅國。將來謁詵禪師。師預誡眾曰。外來之賓。明日當見。宜灑掃以待之。明日果有海東賓。至開元初。新除太守王曄。本黃
【現代漢語翻譯】 現代漢語譯本：竇軌擔任長史。劍門佛首的光芒顯現，一直延伸到府衙。竇軌讓人去迎接，數百人也抬不動。於是讓人祝禱，問是否可以安放在法定寺。結果一個人就能舉起來了。竇軌於是建造佛身。長史高士廉建造殿堂來安放佛像。後來有僧人泛愛，建造浮圖（寶塔），挖地時獲得一隻巨蟹，身子和腳加起來有兩尺多長。這座塔非常多靈異事件。有人喝醉了，帶著酒肉到佛前，立刻就會有災禍。釋處寂禪師在唐玄宗天寶年間（742年-756年），在寺中更加精進苦修。不久，塔被雷劈，塔心柱被拔出。忽然有小木頭代替，眾人都感到奇怪，無法測知原因。釋處寂禪師於是向彌勒菩薩像叩拜，告訴天龍，應該更加敬畏，為何要震擊奪走塔心柱呢？這就像庶女呼叫，雷擊景公臺一樣，確實有所感應。一天，迅雷烈風，又像之前那樣震擊。仔細看，是龍神送回舊的塔心柱，安置如初。當更換塔心柱時，陰雲四合，有四位神人，用身體扶持，與塔一樣高。它感應事物就是這樣。唐武宗會昌年間（841年-846年）拆毀寺廟之前，有七粒舍利，從相輪上出來，白光充滿天空，向西飛去，蜀地的人都看到了。將要倒塌的時候，紅光出現在半空中，這是再次安置它，重新煥發生機。釋處寂禪師後來在寺中圓寂。 蜀地西部周氏的兒子。他侍奉寶修禪師，生活節儉，慾望很少，與世無爭，精通玄奧的佛理。居住在山北，奉行頭陀行（苦行）。武則天天后聽到他的名聲，詔令他入宮，賜予摩納僧伽黎（袈裟）。他辭謝，請求回到山中。四十年間，腳不踏入村落。常常靜坐，不睡覺。有老虎伏在他的座位下。被當地百姓所敬重，學習他佛法的人很多。因此他頗有奇異之處。比如無相大師，從新羅國來拜訪詵禪師。釋處寂禪師預先告誡眾人說：『外來的客人，明天將會到來，應該灑掃乾淨來等待他。』第二天果然有來自海東（朝鮮半島）的客人到來。唐玄宗開元年間初年，新上任的太守王曄，原本是黃
【English Translation】 English version: Dou Gui served as the chief secretary. The light of the Buddha's head in Jianmen appeared, extending all the way to the government office. Dou Gui ordered people to welcome it, but hundreds of people could not lift it. So he ordered them to pray, asking if it could be placed in the Fading Temple. As a result, one person was able to lift it. Dou Gui then built a Buddha statue. The chief secretary Gao Shilian built a hall to house the Buddha statue. Later, there was a monk Fan'ai who built a stupa (pagoda), and when digging the ground, he obtained a giant crab, whose body and feet together were more than two feet long. This pagoda had many miraculous events. Someone got drunk and brought wine and meat to the Buddha, and immediately there would be disasters. Chan Master Chuji lived in the temple with more diligence and asceticism during the Tianbao period (742-756) of Emperor Xuanzong of the Tang Dynasty. Soon, the pagoda was struck by lightning, and the core pillar of the pagoda was pulled out. Suddenly, a small piece of wood replaced it, and everyone felt strange and could not figure out the reason. Chan Master Chuji then kowtowed to the statue of Maitreya Bodhisattva, telling the dragons and gods that they should be more respectful, why did they strike and take away the core pillar of the pagoda? This is like the concubine calling out, and the lightning striking the Jinggong Terrace, there was indeed a response. One day, there was a sudden thunder and strong wind, and it struck again as before. Upon closer inspection, it was the dragon god who sent back the old core pillar of the pagoda and placed it as before. When the core pillar was replaced, dark clouds gathered, and four divine beings supported it with their bodies, as tall as the pagoda. This is how it sensed things. Before the destruction of the temple during the Huichang period (841-846) of Emperor Wuzong of the Tang Dynasty, seven sariras (relics) came out from the spire, and white light filled the sky, flying westward, which was seen by the people of Shu. When it was about to collapse, red light appeared in the sky, this was to re-establish it and revitalize it. Chan Master Chuji later passed away in the temple. The son of the Zhou family in western Shu. He served Chan Master Baoxiu, lived frugally, had few desires, did not compete with the world, and was proficient in profound Buddhist principles. He lived in the north of the mountain and practiced the dhuta (ascetic) practices. Empress Wu Zetian heard of his reputation and ordered him to enter the palace, bestowing upon him a monastic sanghati (robe). He declined and requested to return to the mountains. For forty years, his feet did not step into villages. He often sat in silence and did not sleep. A tiger lay prostrate under his seat. He was respected by the local people, and many people studied his Buddhism. Therefore, he had many strange things about him. For example, Master Wuxiang came from the country of Silla to visit Chan Master Shen. Chan Master Chuji warned everyone in advance: 'A guest from abroad will arrive tomorrow, and we should clean up to wait for him.' The next day, a guest from Haidong (Korean Peninsula) arrived. At the beginning of the Kaiyuan period (713-741) of Emperor Xuanzong of the Tang Dynasty, the newly appointed prefect Wang Ye was originally Huang
冠也。景雲中。曾立少功刺。於是郡終。于釋子苞藏禍心。上任處分。令境內應是沙門追集。唯師不下山。或勸師往參。免為厲階。師謂弟子曰。汝雖出家。猶未識業。吾之未死。王曄其如吾何。迨乎王公上官。三日緇徒畢至。或曰唯處寂蔑視藩侯。弗來致賀。曄微怒。屈諸僧升廳坐已。將啟怒端。問師違拒之由。慍色悖興。僧皆股慄。曄俄然仆地。左右扶掖歸宅。至廳后屏樹。如被摑頰之聲。禺中氣絕。自此僉謂。罪加無辜之道人。而至於此。師于開元二十二年正月示滅。享年八十七。資中至今崇仰焉。
大川
不知何許人。沉默自居。節操彌厲。戒無竁穴。言不浪施。于漢州棲賢寺。行四聖種法。刻苦既增。綿竹之人皆宗奉之。及乎終也。臥于寺外。白衣具床榻相率。舁歸寺中。務營喪禮。方當尸舉。無何雙鹿引前。若騶導焉。始履門閾。寺額奮然隕地。遠近驚歎。又此山靈異。不容粗鄙。有僧法藏。不謹戒行。多所違犯。神人擲于山下七里許。唯傷足指。從此無不悛革守戒。大曆初。北山變成黃金色。上有樓閣。菩薩行道。斯須之間乘雲遠舉。師素居此寺。與地俱靈。留影供養。如事靈祠焉。
梵僧難陀
華言曰喜。未詳種姓。其為人詭異不倫恭。慢無定。當建中年間。至於岷蜀。時
【現代漢語翻譯】 現代漢語譯本
冠律師。在景雲（710-711）年間，曾經設立少功刺史，因此郡里結束。於是釋子（佛教徒）苞藏禍心。上任處分，命令境內凡是沙門（出家僧人）都要追集，唯獨律師（指冠律師）不下山。有人勸律師前去拜見，以免成為禍患。律師對弟子說：『你們雖然出家，還不認識業。我沒有死，王曄又能把我怎麼樣？』等到王公上官，三日之內僧徒全部來到。有人說唯獨處寂蔑視藩侯，不來祝賀。王曄稍微有些生氣，讓眾僧升到廳堂坐下後，將要發怒時，問律師違抗的原因，怒色勃然興起，僧人都嚇得發抖。王曄忽然倒在地上，左右扶著他回到宅邸。到了廳堂后的屏風樹旁，如同被人摑了耳光的聲音，中午時分氣絕身亡。從此大家都說，罪加在無辜的道人身上，竟然到了這種地步。律師在開元（713-741）二十二年正月圓寂，享年八十七歲。資中至今崇敬仰慕他。
大川
不知道是什麼地方的人，沉默寡言，獨自居住。節操非常嚴厲，戒律沒有絲毫缺失，言語不隨便施捨。在漢州棲賢寺，修行四聖種法（指少欲知足等四種聖潔的生活方式）。刻苦修行日益精進，綿竹的人都宗奉他。等到他去世的時候，臥在寺外，穿白衣的人準備好床榻，一起擡回寺中，盡力操辦喪事。正當要抬起屍體的時候，忽然兩隻鹿在前面引路，好像是開路的侍從一樣。剛踏入門檻，寺廟的匾額轟然掉在地上，遠近的人都驚歎不已。而且這座山有靈異，不容許粗俗鄙陋。有個僧人名叫法藏，不謹慎遵守戒律，多有違犯，神人把他扔到山下七里左右的地方，只是傷了腳趾。從此以後沒有不悔改守戒的。大曆（766-779）初年，北山變成黃金色，上面有樓閣，菩薩在其中行走。一會兒之間乘雲遠去。律師平時居住在這座寺廟裡，與這塊土地一同顯現靈異，留下影像供人供養，如同對待靈驗的神祠一樣。
梵僧難陀（喜）
華言翻譯為『喜』（Nanda，歡喜），不清楚他的種姓。他的為人怪異不合常理，恭敬和怠慢沒有定準。在建中（780-783）年間，來到岷蜀，當時 English version
Lawyer Guan. During the Jingyun era (710-711), the position of Shao Gong governor was once established, thus ending the administration of the county. Thereupon, the Shizi (Buddhist monks) harbored malicious intentions. The newly appointed official ordered all Shamen (ordained monks) within the territory to be gathered, but the lawyer (referring to Lawyer Guan) refused to descend the mountain. Some advised the lawyer to go and pay respects, lest he become a source of trouble. The lawyer said to his disciples, 'Although you have left home, you still do not understand karma. While I am not dead, what can Wang Ye do to me?' When the princes and high officials arrived, all the monks came within three days. Someone said that only Chu Ji disdained the regional governor and did not come to offer congratulations. Wang Ye was slightly angered, and after having the monks ascend to the hall and sit down, he was about to express his anger when he asked the lawyer the reason for his disobedience. His anger flared up, and the monks were all trembling with fear. Wang Ye suddenly fell to the ground, and those around him helped him back to his residence. When he reached the screen tree behind the hall, there was a sound as if he had been slapped in the face, and he died at noon. From then on, everyone said that the guilt was added to an innocent Taoist, and it had come to this point. The lawyer passed away in the first month of the twenty-second year of the Kaiyuan era (734), at the age of eighty-seven. Zizhong still reveres and admires him to this day.
Da Chuan
It is not known where he was from, he was taciturn and lived alone. His integrity was extremely strict, his precepts were without any flaws, and his words were not carelessly spoken. At Qixian Temple in Hanzhou, he practiced the Four Noble Truths (referring to the four noble ways of life, such as contentment and knowing sufficiency). His diligent practice increased day by day, and the people of Mianzhu all revered him. When he passed away, he lay outside the temple, and people in white clothes prepared a bed and carried him back to the temple together, doing their best to arrange the funeral. Just as they were about to lift the body, two deer suddenly led the way in front, as if they were attendants leading the way. As soon as they stepped over the threshold, the temple plaque crashed to the ground, and people far and near were amazed. Moreover, this mountain is spiritually sensitive and does not tolerate vulgarity. There was a monk named Fa Zang who did not carefully observe the precepts and violated them in many ways. A divine being threw him down the mountain about seven miles away, only injuring his toes. From then on, everyone repented and kept the precepts. In the early years of the Dali era (766-779), the North Mountain turned golden in color, with pavilions and Bodhisattvas walking within. In a short while, they rode away on clouds. The lawyer usually lived in this temple, and together with the land, he manifested spiritual power, leaving behind an image for people to worship, as if treating a efficacious shrine.
梵僧Nanda (喜)
The Chinese translation is 'Xi' (Nanda, Joy), and his clan is unknown. His behavior was strange and unconventional, and his respect and negligence were inconsistent. During the Jianzhong era (780-783), he came to Minshu, at that time
【English Translation】 Lawyer Guan. During the Jingyun era (710-711), the position of Shao Gong governor was once established, thus ending the administration of the county. Thereupon, the Shizi (Buddhist monks) harbored malicious intentions. The newly appointed official ordered all Shamen (ordained monks) within the territory to be gathered, but the lawyer (referring to Lawyer Guan) refused to descend the mountain. Some advised the lawyer to go and pay respects, lest he become a source of trouble. The lawyer said to his disciples, 'Although you have left home, you still do not understand karma. While I am not dead, what can Wang Ye do to me?' When the princes and high officials arrived, all the monks came within three days. Someone said that only Chu Ji disdained the regional governor and did not come to offer congratulations. Wang Ye was slightly angered, and after having the monks ascend to the hall and sit down, he was about to express his anger when he asked the lawyer the reason for his disobedience. His anger flared up, and the monks were all trembling with fear. Wang Ye suddenly fell to the ground, and those around him helped him back to his residence. When he reached the screen tree behind the hall, there was a sound as if he had been slapped in the face, and he died at noon. From then on, everyone said that the guilt was added to an innocent Taoist, and it had come to this point. The lawyer passed away in the first month of the twenty-second year of the Kaiyuan era (734), at the age of eighty-seven. Zizhong still reveres and admires him to this day. Da Chuan It is not known where he was from, he was taciturn and lived alone. His integrity was extremely strict, his precepts were without any flaws, and his words were not carelessly spoken. At Qixian Temple in Hanzhou, he practiced the Four Noble Truths (referring to the four noble ways of life, such as contentment and knowing sufficiency). His diligent practice increased day by day, and the people of Mianzhu all revered him. When he passed away, he lay outside the temple, and people in white clothes prepared a bed and carried him back to the temple together, doing their best to arrange the funeral. Just as they were about to lift the body, two deer suddenly led the way in front, as if they were attendants leading the way. As soon as they stepped over the threshold, the temple plaque crashed to the ground, and people far and near were amazed. Moreover, this mountain is spiritually sensitive and does not tolerate vulgarity. There was a monk named Fa Zang who did not carefully observe the precepts and violated them in many ways. A divine being threw him down the mountain about seven miles away, only injuring his toes. From then on, everyone repented and kept the precepts. In the early years of the Dali era (766-779), the North Mountain turned golden in color, with pavilions and Bodhisattvas walking within. In a short while, they rode away on clouds. The lawyer usually lived in this temple, and together with the land, he manifested spiritual power, leaving behind an image for people to worship, as if treating a efficacious shrine. 梵僧Nanda (喜) The Chinese translation is 'Xi' (Nanda, Joy), and his clan is unknown. His behavior was strange and unconventional, and his respect and negligence were inconsistent. During the Jianzhong era (780-783), he came to Minshu, at that time
張魏公延賞之任成都。師自言我得如幻三昧。嘗入水不濡。投火無灼。能變金石。化現無窮。初入蜀。與三少尼俱行或。大醉狂歌。或聚眾說法。戍將惡之令擒捉。師被捉隨至。乃曰。貧道寄跡僧門。別有藥術。因指三尼曰。此皆妙于歌舞。戍將乃重之。遂留為置酒肉夜宴。與之飲唱。乃假襦褲巾櫛。三尼各施粉黛。並皆列坐。含睇調笑。逸態絕世。飲欲半酣。師謂尼曰。可為押衙蹋舞。因徐進對舞。曳練迴雪。迅起摩趺。伎亦絕倫。及至曲終。而舞不已。師乃咄曰。婦女風邪。師忽起取戍將刀。眾謂酒狂。悉皆驚走。遂斫三尼頭。皆踣于地。血及數丈。戍將大驚。呼左右縛師。師笑曰。無草草也。徐舉三尼。乃筇竹杖也。血乃所飲之酒耳。師仍坐飲宴。使人斷其頭。釘兩耳于柱上。皆無血。身坐于席上。酒巡到。即瀉入斷處。面色亦赤。而口能歌。手能擊掌應節。及宴散。其身自起。就柱取頭安之。輒無瘢痕。或言人吉兇事。多是謎語。過後方悟。成都有人。供養數日。師忽不欲住。乃閉關留之。師即入壁縫中。及牽之漸入。唯余袈裟角。逡巡不見。來日見壁畫僧影。其狀如師。隔日漸落。經七日。空有墨跡。至八日墨跡已滅。有人早見師已在彭州界。后不知所之。
懷空
閬州梁氏子。幼適本州耆阇
【現代漢語翻譯】 現代漢語譯本： 張魏公延賞到成都上任。懷空禪師自稱他已證得如幻三昧（一種禪定境界），曾入水不濕身，投火不被灼傷，能變化金石，顯現無窮的法術。他剛到四川時，與三位年輕的尼姑同行，有時喝得酩酊大醉，狂歌亂舞，有時又聚集眾人說法。戍邊的將領厭惡他的行為，下令逮捕他。懷空禪師被抓后，隨他們而去，然後說：『貧僧寄身於僧門，另有藥術。』於是指著三位尼姑說：『她們都擅長歌舞。』戍將因此很看重他，就留下他，為他設定酒肉夜宴，與他一同飲酒唱歌。懷空禪師借來儒服、褲子、頭巾、梳子等物，讓三位尼姑各自塗脂抹粉，都依次坐下，含情脈脈，眉目傳情，姿態絕世。飲酒喝到一半酣暢時，懷空禪師對尼姑們說：『可以為押衙（古代官名）跳舞。』於是慢慢走上前去，相對而舞，舞姿輕盈如雪，迅速抬腳，舞技也絕倫。等到一曲終了，她們還不停地跳舞。懷空禪師於是呵斥道：『婦女風邪！』懷空禪師忽然起身奪取戍將的刀，眾人都以為他喝醉了，全都驚慌逃走。於是他砍下三位尼姑的頭，頭都倒在地上，血流數丈遠。戍將大驚失色，呼喊左右侍衛捆綁懷空禪師。懷空禪師笑著說：『不要慌張。』慢慢舉起三位尼姑的頭，原來是筇竹杖。血原來是所喝的酒。懷空禪師仍然坐著飲酒宴樂，讓人砍下他的頭，把兩隻耳朵釘在柱子上，都沒有血。他的身體坐在蓆子上，酒巡到時，就倒入斷頭處，面色也變得紅潤，而且口能唱歌，手能擊掌應和節拍。等到宴席散去，他的身體自己站起來，走到柱子旁取下頭安上，竟然沒有疤痕。有人說他預言人的吉兇禍福，大多是謎語，過後才明白。成都有人供養他數日，懷空禪師忽然不想住了，於是關閉房門想留住他，懷空禪師立即進入墻壁的縫隙中，人們拉他，他漸漸進入，只剩下袈裟的衣角，一會兒就不見了。第二天看見墻壁上有僧人的影子，形狀像懷空禪師。隔了一天，影子漸漸脫落，經過七天，只剩下墨跡。到第八天，墨跡已經消失。有人早上看見懷空禪師已經在彭州境內。後來不知道他去了哪裡。
懷空
閬州梁氏之子，幼年嫁到本州耆阇（佛教用語，指年長的比丘）。
【English Translation】 English version: Zhang Wei, Duke Yanshang, took office in Chengdu. The monk Huaikong claimed that he had attained the Asamskrta-samadhi (a state of meditative absorption), that he could enter water without getting wet, throw himself into fire without being burned, that he could transform metals and stones, and manifest infinite magical powers. When he first arrived in Sichuan, he traveled with three young nuns, sometimes getting drunk and singing wildly, and sometimes gathering crowds to preach the Dharma. The garrison commander, disgusted by his behavior, ordered his arrest. After being captured, Huaikong went with them and said, 'This poor monk lives in the Sangha (Buddhist monastic order) and has other medicinal arts.' Then he pointed to the three nuns and said, 'They are all skilled in singing and dancing.' The garrison commander therefore valued him highly and kept him, arranging wine and meat banquets at night, drinking and singing with him. Huaikong borrowed Confucian robes, trousers, headscarves, combs, and other items, and had the three nuns apply makeup, and they all sat in order, gazing affectionately and flirting with their eyes, their demeanor unparalleled. When the drinking was halfway through, Huaikong said to the nuns, 'You can dance for the Yaya (an ancient official title).' So he slowly stepped forward and danced with them, their dance light as snow, quickly raising their feet, their dancing skills also unparalleled. When the song ended, they continued to dance. Huaikong then scolded, 'Women's madness!' Huaikong suddenly got up and snatched the garrison commander's knife, and everyone thought he was drunk and fled in panic. Then he cut off the heads of the three nuns, and their heads fell to the ground, blood flowing for several feet. The garrison commander was shocked and shouted for the guards to tie up Huaikong. Huaikong smiled and said, 'Don't panic.' Slowly he lifted the heads of the three nuns, and they turned out to be Qiong bamboo staffs. The blood was actually the wine they had been drinking. Huaikong continued to sit and drink and feast, and had someone cut off his head and nail his ears to the pillar, but there was no blood. His body sat on the mat, and when the wine was passed around, it was poured into the severed head, and his face also turned red, and his mouth could sing, and his hands could clap in time with the rhythm. When the banquet was over, his body stood up on its own, walked to the pillar, took off his head and put it back on, and there were no scars. Some say that his predictions of people's good and bad fortune were mostly riddles, and only later did they understand. Someone in Chengdu made offerings to him for several days, and Huaikong suddenly didn't want to stay, so he closed the door to keep him, but Huaikong immediately entered the crack in the wall, and as people pulled him, he gradually entered, leaving only the corner of his Kasaya (Buddhist robe), and soon disappeared. The next day, they saw the shadow of a monk on the wall, shaped like Huaikong. After a day, the shadow gradually fell off, and after seven days, only ink marks remained. On the eighth day, the ink marks had disappeared. Someone saw Huaikong in Pengzhou early in the morning. Later, no one knew where he went.
Huaikong
The son of the Liang family of Langzhou, who married Qisha (Buddhist term, referring to an elder Bhikkhu) of this state when he was young.
山廣福院削染。得戒之後遊方。參學于大寂禪師。洗然明暢。后至彭城安豐山。掛錫宴默。不數載成大伽藍。嘗有一僧。乘空而至。繞垣墻不息。或躡蓮華。或時履地。人或瞻睹。數日之後禮辭師。且曰。我三五稔卻來依附。言訖不見。師于興元元年滅度。春秋八十八。長慶元年二月。方遷入塔。
定光
不知何許人。爰從入法。厥性弗拘。糲食斷中。粗襦卒歲。方于庸蜀化導有緣。俄遭武宗毀廢。例反儒宗。及乎佛日重暉。僧倫咸序。師同締構寺宇。因鑄大鐘。計赤金萬餘斤。爾日鼓籥灰飛。投爐火熾。有祥煙兩道。自浮圖相輪。冉冉射上。若虹霓焉。眾皆引望。五色騰凌相感如然。信鼓斯應。乃阿育王藏佛舍利之塔。太和初。南蠻蒙傞顛。剽掠入益城。分蠻卒居於寺內。廊廡皆烹炙熏灼。僧皆奔迸。時塔頂出四道濃煙。直上虛空。至夜蠻蜑睹此奇異。乃禁止污穢。
智廣
姓崔氏。不知何許人。德瓶素完。道根惟固。化行洪雅。特顯奇蹤。凡百病者造之。則以片竹為杖。指其痛端。或一撲之。無不立愈。至有𤼣者則起。跛者則奔。乾寧初。王氏始定成都。雅郡守羅(亡名)罷任。攜師來謁蜀主。王氏素知奇術。呼為聖師。先是咸通中。南蠻王及坦綽。來圍成都。幾陷。時天王現沙門形。
【現代漢語翻譯】 現代漢語譯本 山廣福院的僧人剃度受戒后，四處遊歷參訪學習，在大寂禪師處開悟，通透明暢。之後他來到彭城的安豐山，在那裡隱居修行。沒過幾年，就建成了一座大型寺院。曾經有一位僧人，乘空而來，不停地繞著寺院的圍墻行走。有時腳踩蓮花，有時行走在地面上。有人看到他。幾天之後，這位僧人向禪師告辭，並且說：『我三五稔（約十五年）後會再來依附。』說完就不見了。禪師在興元元年（784年）圓寂，享年八十八歲。長慶元年（821年）二月，才遷入塔中。
定光
不知道是哪裡人。從小就進入佛門，天性不拘一格。吃粗糧，一天只吃一頓飯，穿著粗布衣服度過一年又一年。在庸地和蜀地教化引導有緣之人。後來遭遇唐武宗（李炎）的滅佛事件，按照規定還俗。等到佛教重新興盛，僧侶們恢復秩序，定光禪師一同參與寺廟的重建。期間，他鑄造了一口大鐘，估計用了萬餘斤赤金。鑄鐘那天，鼓風的工具突然壞了，爐火卻燃燒得非常旺盛。有兩道祥瑞的煙霧，從佛塔的相輪（佛塔頂端的構件）緩緩升起，像彩虹一樣。眾人都抬頭觀看，五彩的光芒相互輝映，就像燃燒一樣。人們相信這是大鐘鑄造成功的徵兆，因為阿育王（古印度孔雀王朝的國王，大力弘揚佛教）埋藏佛舍利（佛教聖物）的塔也出現了類似的景象。太和初年（827年-835年），南蠻的蒙傞顛（南詔王）入侵益州城，分派蠻兵住在寺廟裡，在走廊和房屋裡烹煮食物，煙熏火燎，僧人都四處逃散。當時，塔頂冒出四道濃煙，直衝天空。到了晚上，蠻兵看到這種奇異的景象，就禁止在寺廟裡進行污穢的行為。
智廣
姓崔，不知道是哪裡人。德行像寶瓶一樣完美，道根非常穩固。他的教化在洪雅一帶流傳，特別顯現出奇異的軌跡。凡是生病的人來找他，他就用一片竹子當做枴杖，指點他們疼痛的地方，或者用竹杖敲打一下，病立刻就好了。甚至有癱瘓的人也能站起來，跛腳的人也能奔跑。乾寧初年（894年-898年），王氏開始統治成都。雅州的郡守羅（名字已失）離職后，帶著智廣禪師來拜見蜀王。王氏一向知道智廣禪師有奇術，稱他為聖師。在此之前，咸通年間（860年-874年），南蠻王和坦綽（南詔將領）來圍攻成都，幾乎要攻陷。當時，天王（護法神）顯現出沙門的形象。
【English Translation】 English version A monk from Shanguangfu Temple, after being tonsured and receiving the precepts, traveled around to study, attaining enlightenment under Zen Master Daji, becoming clear and unobstructed. Later, he arrived at Anfeng Mountain in Pengcheng, where he secluded himself for practice. In just a few years, he built a large monastery. Once, a monk arrived flying through the air, circling the monastery walls incessantly. Sometimes he stepped on lotus flowers, and sometimes he walked on the ground. Some people saw him. After a few days, this monk bid farewell to the Zen master, saying, 'I will return to attach myself here in three to five ren (approximately fifteen years).' After speaking, he disappeared. The Zen master passed away in the first year of Xingyuan (784 AD), at the age of eighty-eight. In the second month of the first year of Changqing (821 AD), he was moved into a pagoda.
Dingguang
It is not known where he was from. He entered the Dharma from a young age, and his nature was unconventional. He ate coarse food, only one meal a day, and wore rough clothing year after year. He taught and guided those with affinity in Yong and Shu. Later, he encountered Emperor Wuzong (Li Yan) of the Tang Dynasty's suppression of Buddhism, and was forced to return to secular life according to regulations. When Buddhism flourished again and the monastic order was restored, Zen Master Dingguang participated in the reconstruction of temples. During this time, he cast a large bell, estimated to have used over ten thousand jin of red gold. On the day of casting, the bellows suddenly broke, but the furnace fire burned very strongly. Two auspicious streams of smoke rose slowly from the xianglun (the finial at the top of a pagoda) of the pagoda, like rainbows. Everyone looked up to watch, and the five-colored lights shone together, like burning. People believed this was a sign of the successful casting of the bell, because the pagoda where King Ashoka (an ancient Indian king of the Maurya Dynasty who vigorously promoted Buddhism) buried the Buddha's sarira (Buddhist relics) had also shown similar signs. In the early years of Taihe (827-835 AD), Meng Suodian (King of Nanzhao) of the Southern Barbarians invaded Yizhou City, and assigned barbarian soldiers to live in the temple, cooking food in the corridors and houses, causing smoke and fire, and the monks fled in all directions. At that time, four streams of thick smoke rose from the top of the pagoda, straight into the sky. At night, the barbarian soldiers saw this strange sight and forbade any defilement in the temple.
Zhi Guang
His surname was Cui, and it is not known where he was from. His virtue was as perfect as a vase, and his root of the Dao was very firm. His teachings spread in Hongya, and he especially manifested miraculous traces. Whenever sick people came to him, he would use a piece of bamboo as a staff, pointing to their painful areas, or tapping them with the bamboo staff, and the illness would be cured immediately. Even paralyzed people could stand up, and lame people could run. In the early years of Qianning (894-898 AD), the Wang family began to rule Chengdu. Luo (name lost), the prefect of Yazhou, after leaving office, brought Zen Master Zhi Guang to visit the King of Shu. The Wang family had always known that Zen Master Zhi Guang had miraculous skills, and called him a holy teacher. Before this, during the Xiantong period (860-874 AD), the King of the Southern Barbarians and Tan Zhuo (a general of Nanzhao) came to besiege Chengdu, and it was almost captured. At that time, the Heavenly King (a guardian deity) manifested in the form of a sramana (Buddhist monk).
高五丈許。眼射流光。蠻兵即退。故蜀人于城北寶曆寺。立五丈僧相。后為牛尚書預毀次。兵火相仍。唯懼毗沙門之頹圮耳。王氏乃語師曰。公之異術道德動人。可寶曆天王否。尚書行魯曾。夢天王曰。令修吾像。方事經營。持書忽到。請法力成之。師唯其命。徙就天王閣下。居一隅小榻。每日病者填噎其門。日收所施二三十萬錢。又發言勸人出材木。浹旬皆運堆積。令三綱掌管。初師在雅郡本寺羯帝神堂內。居其半室。低門苫辱。不許女人到門。唯有一竹箜子。每齋受䞋二十文。必投箜內。滿則置之佛殿。聲鐘集眾。自他平等分之。凡請齋者。師意止受二十文。䞋多不取。食畢而去。亦無辭告。其後益加神驗。或遇病者。一摑一叱皆起。或令燒紙緡。掇散飲食。或遇甚痛惱者。捩紙蘸水貼之。亦差。光化元年。修天王閣工畢。乃循江瀆池。咒食飼魚經夜。其魚不啻萬億許。皆浮水面而殞。其魚俱生忉利天。復來報謝師恩。
圓相
蜀人也。七歲出家。博綜內外典籍。善屬其文。時號奇童。內修律范。時無間然。龍朔元年。有疾而終。將啟手足時。房內有虹若練。而直上虛空。寺角之鈴。無風自鳴。每夜有鼓角聲。經百餘日方息。從此鳥雀不棲其屋。咸亨四年。甘露降於講堂。師終。弟子收文集三十餘卷
【現代漢語翻譯】 現代漢語譯本 高約五丈左右，眼睛能射出光芒，使得蠻兵立即退卻。因此，蜀地的人們在城北的寶曆寺，建立了一座五丈高的僧人像。後來被牛尚書預先毀壞。戰火連綿不斷，人們只擔心毗沙門天王（佛教護法神）的殿宇倒塌。王氏於是對僧人說：『您的奇異法術和高尚道德感動人心，可以重塑寶曆寺的天王像嗎？』牛尚書在前往魯曾的途中，夢見天王說：『讓他修復我的像。』正在籌劃此事時，王氏的信件忽然送到，請求用法力促成此事。僧人答應了他的請求，搬到天王閣下，居住在一個角落的小榻上。每天來求醫治病的人擠滿了他的門前，每天收到的佈施有二三十萬錢。他又勸人捐獻木材，不到十天，木材就堆積如山，他命令三綱（寺院中的三種職務）掌管這些物資。當初，僧人在雅郡本寺的羯帝神堂內，居住在半間屋子裡，低矮的門用茅草覆蓋。不允許女人進入。只有一隻竹製的箜篌（一種樂器），每次接受齋飯的佈施二十文錢，必定投入箜篌內，滿了就放在佛殿里，敲鐘召集眾人，平等地分給大家。凡是請齋飯的人，僧人的意思只接受二十文錢，佈施多了也不要，吃完就離開，也不道謝。後來，他的神異更加靈驗，有時遇到病人，打一下或呵斥一聲，病人就好了。有時讓人燒紙錢，撿起散落的食物吃。有時遇到非常痛苦的人，把紙擰成繩蘸水貼在患處，也能痊癒。光化元年（898年），修復天王閣的工程完畢，僧人沿著江河水池，唸咒語把食物餵魚，經過一夜，魚的數量不下萬億，都浮在水面上死了。這些魚都往生到忉利天（佛教欲界六天之一），又回來感謝僧人的恩德。
圓相（僧人名） 是蜀地人，七歲出家，廣泛研究內外典籍，擅長寫作文章，當時被稱為奇童。在內心修持戒律，沒有絲毫懈怠。龍朔元年（661年），生病去世。將要移動他的手腳時，房內出現一道像白絹一樣的彩虹，直接升上天空。寺廟角落的風鈴，在沒有風的情況下自己鳴響。每夜都有鼓角的聲音，經過一百多天才停止。從此鳥雀不再棲息在他的屋頂。咸亨四年（673年），甘露降落在講堂上。圓相法師去世后，弟子們收集了他的文集三十多卷。
【English Translation】 English version He was about five zhang (丈, a unit of length) tall. His eyes emitted flowing light, causing the barbarian soldiers to retreat immediately. Therefore, the people of Shu built a five-zhang-tall statue of a monk at Baoli Temple north of the city. Later, it was preemptively destroyed by Minister Niu Shangshu. The flames of war continued, and people only feared the collapse of the hall of Vaishravana (毘沙門, a Buddhist guardian deity). The Wang family then said to the monk: 'Your extraordinary magic and noble morality move people's hearts. Can you rebuild the Heavenly King statue of Baoli Temple?' Minister Niu Shangshu, on his way to Lu Zeng, dreamed that the Heavenly King said: 'Let him repair my statue.' While planning this matter, the Wang family's letter suddenly arrived, requesting the use of magical power to accomplish this. The monk agreed to his request, moved to the Heavenly King Pavilion, and lived in a small couch in a corner. Every day, people seeking medical treatment filled his door, and he received two to three hundred thousand coins in offerings daily. He also persuaded people to donate wood, and within ten days, the wood piled up like a mountain. He ordered the three Gāng (三綱, three monastic officers) to manage these materials. Initially, the monk lived in half a room in the Kārttikeya (羯帝) shrine of the main temple in Ya Prefecture, with a low door covered with thatch. Women were not allowed to enter. There was only a bamboo Konghou (箜篌, a musical instrument). Each time he received twenty coins for a meal offering, he would put it into the Konghou. When it was full, he would place it in the Buddha hall, ring the bell to gather the people, and distribute it equally to everyone. For those who requested a meal, the monk only accepted twenty coins, and he would not take more. After eating, he would leave without saying goodbye. Later, his divine powers became even more effective. Sometimes, when he encountered a patient, a slap or a scolding would cure them. Sometimes he would have people burn paper money, pick up scattered food and eat it. Sometimes, when he encountered someone in great pain, he would twist paper into a rope, dip it in water, and stick it on the affected area, which would also heal. In the first year of Guanghua (光化, 898 AD), the construction of the Heavenly King Pavilion was completed. The monk walked along the rivers and ponds, chanting mantras and feeding the fish. After one night, there were no less than a trillion fish, all floating dead on the surface of the water. These fish were all reborn in the Trayastrimsa Heaven (忉利天, one of the heavens in Buddhist cosmology) and came back to thank the monk for his kindness.
Yuanxiang (圓相, monk's name) Was a native of Shu. He became a monk at the age of seven, extensively studied both internal and external scriptures, and was skilled at writing articles. He was known as a child prodigy at the time. He cultivated the precepts internally, without the slightest懈怠. In the first year of Longshuo (龍朔, 661 AD), he fell ill and died. When his hands and feet were about to be moved, a rainbow like white silk appeared in the room and rose straight into the sky. The bells in the corner of the temple rang by themselves without wind. Every night there were sounds of drums and horns, which stopped after more than a hundred days. From then on, birds no longer nested on his roof. In the fourth year of Xianheng (咸亨, 673 AD), nectar descended on the lecture hall. After the death of Dharma Master Yuanxiang, his disciples collected more than thirty volumes of his writings.
。刊行於世。
法融
閬州嚴氏子。稚齒好樸。素惡華楚之服。父訓令秉筆。便畫佛形像。至於聚戲搏沙為塔。所作無非佛事。年甫十三。見僧儀表表苦求出家。依長樂寺慧休法師剃染。經誦偕通。乃沾戒品。習講南山律鈔。后游雲水。見嵩岳普寂禪師。道峰孤峻。密付心印。往弋陽福寧寺。丕振宗風。學者麇至。以太和九年。示疾而終。春秋八十九。門人奉神座入塔焉。
貫休
字德隱。金華蘭溪登高姜氏子。七歲父母雅愛。投本縣和安寺圓貞禪師出家。為童時。日誦法華經一千字。耳所暫聞不忘。與處默同削染。鄰院而居。每隔籬論詩互吟。有僧見之皆驚異。受具之後。詩名聳動於時。乃往豫章。習法華經起信論。皆精奧義。講訓且勤。本郡太守王慥篤重。次太守蔣鑲。開洗懺戒壇。命師為監壇。乾寧初。赍志謁吳越武肅王錢氏。因獻詩五章。章八句。甚愜旨。遺贈亦豐。王立去偽功。朝廷旌為功臣。乃別樹堂立碑。記同力平越將校姓名。遂刊師詩于碑陰。見重如此。善小筆。得六法。長於水墨。可觀。受眾安橋強氏藥肆請。出羅漢一堂云。每畫一尊。必祈夢得應真貌方成之。與常體不同。自此游黟歙。與唐安寺蘭阇黎道合。后思登南嶽。北謁荊帥成汭。初甚禮。于龍興寺安置。時內翰
【現代漢語翻譯】 現代漢語譯本 刊行於世。
法融（Farong）
閬州嚴氏之子。年幼時就喜歡樸素，厭惡華麗的服飾。父親讓他學習書寫，他就畫佛像。至於玩耍時堆沙子也堆成佛塔，所做的事情沒有不是關於佛教的。十三歲時，看到僧人的莊嚴儀表，就苦苦哀求出家。依止長樂寺的慧休法師剃度。經書誦讀都很通達，於是受了具足戒。學習南山律鈔。後來遊歷四方，見到嵩岳普寂禪師，禪師的道風孤高峻拔，秘密地傳授了心印。前往弋陽福寧寺，大力振興宗風，學者們紛紛前來。在太和九年（835年）示疾圓寂，享年八十九歲。門人將他的神座放入塔中。
貫休（Guanxiu）
字德隱，金華蘭溪登高姜氏之子。七歲時父母非常疼愛他，送他到本縣和安寺圓貞禪師處出家。小時候，每天誦讀《法華經》一千字，耳朵聽過的內容就不會忘記。與處默一同剃度，住在鄰近的寺院。經常隔著籬笆討論詩歌，互相吟唱。有僧人看到后都感到驚異。受具足戒之後，詩名轟動一時。於是前往豫章，學習《法華經》、《起信論》，都精通其中的奧義。講經說法也很勤奮。本郡太守王慥非常器重他，後來的太守蔣鑲，開設洗懺戒壇，命貫休為監壇。乾寧初年（894年），帶著志向拜謁吳越武肅王錢镠。於是獻上五章詩，每章八句，非常合錢镠的心意，賞賜也很豐厚。錢镠建立去偽功，朝廷表彰他為功臣。於是另外建立廳堂，立碑，記錄一同平定越地的將校姓名。於是將貫休的詩刊刻在碑的背面，可見其受重視的程度。擅長小筆繪畫，得六法之妙。擅長水墨畫，很有看頭。接受眾安橋強氏藥肆的邀請，畫了一堂羅漢。據說每畫一尊羅漢，必定祈求夢中得到應真羅漢的相貌才完成。與通常的畫法不同。從此遊歷黟歙，與唐安寺的蘭阇黎意氣相投。後來想登上南嶽，北面拜謁荊帥成汭。起初成汭非常禮遇他，在龍興寺安置他。當時內翰
【English Translation】 English version Published to the world.
Farong
A son of the Yan family of Langzhou. He loved simplicity from a young age and disliked ornate clothing. His father instructed him to practice writing, and he would draw images of the Buddha. Even when playing, he would build sand pagodas, and everything he did was related to Buddhist affairs. At the age of thirteen, seeing the dignified demeanor of the monks, he earnestly begged to become a monk. He was tonsured under the Venerable Huixiu of Changle Temple. He was proficient in reciting scriptures and received the full precepts. He studied the Nanshan Vinaya Commentary. Later, he traveled around and met Chan Master Puji of Mount Song, whose Daoist demeanor was lofty and stern. The Chan master secretly transmitted the mind-seal to him. He went to Funing Temple in Yiyang, vigorously revitalizing the sect's teachings, and scholars flocked to him. In the ninth year of the Taihe era (835 AD), he passed away due to illness at the age of eighty-nine. His disciples placed his spirit seat in a pagoda.
Guanxiu
His courtesy name was Deyin, a son of the Jiang family of Denggao, Lanxi, Jinhua. At the age of seven, his parents loved him dearly and sent him to the Venerable Yuanzhen of He'an Temple in the county to become a monk. As a child, he recited a thousand words of the Lotus Sutra every day, and he would not forget anything he heard. He and Chumo were tonsured together and lived in neighboring temples. They often discussed poetry and recited to each other across the fence. Monks who saw this were amazed. After receiving the full precepts, his fame as a poet shook the times. He then went to Yuzhang to study the Lotus Sutra and the Awakening of Faith, mastering their profound meanings. He was also diligent in lecturing and teaching. Wang Zao, the prefect of the county, highly valued him. The next prefect, Jiang Xiang, established a repentance and precept platform and appointed Guanxiu as the supervisor. In the early years of Qianning (894 AD), he went to pay homage to Qian Liu, King Wusu of Wuyue, presenting five poems, each with eight lines, which greatly pleased Qian Liu, and the gifts he received were generous. Qian Liu established the merit of 'removing falsehood', and the court honored him as a meritorious official. Therefore, a separate hall was built, and a stele was erected to record the names of the generals who jointly pacified Yue. Guanxiu's poems were engraved on the back of the stele, showing how highly he was regarded. He was skilled in small-brush painting, mastering the six principles. He excelled in ink wash painting, which was very impressive. He accepted an invitation from the Qiang family's pharmacy in Zhong'an Bridge to paint a hall of Arhats. It is said that every time he painted an Arhat, he would pray for a dream to obtain the true appearance of the Arhat before completing it. This was different from the usual painting style. From then on, he traveled to Yixian and Shexian, where he found common ground with the Lan Sheli of Tangan Temple. Later, he wanted to ascend Mount Nan and pay homage to Cheng Rui, the military commissioner of Jingzhou. At first, Cheng Rui treated him with great courtesy and settled him in Longxing Temple. At that time, the Inner Academician
吳融謫官。相遇往來。論道論詩。融為師作集序。則乾寧三年也。尋被誣譖于荊帥。黜師于功安。鬱悒中題硯子曰。入匣始身安。弟子勸師入蜀。時王氏將圖僭偽。邀四方賢士。得師甚喜。盛被禮遇。賜賚隆洽。署號禪月大師。蜀主常呼為得得來和尚。時韋藹舉其美號。所長者歌吟諷刺。微隱存於教化。體調不下二李白賀也。至梁乾化二年。終於所居。春秋八十一。
錦江禪燈卷第十六 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第十七
永安
嘉州洪雅人。身裁么么。面色黧䵟。言音鄙惡。而識量寬舒。大抵不可貲也。大中八年間詣成都。造謁府帥。白公敏中。請奏寺額。以其足䟦。肩輿而至。人皆未嘗見其登圊而旋溺也。故時呼為無漏師。安置聖壽寺且十日。白中。令僧五六。晝夜互守。而伺察之。內外飲食。亦略同常人。而無解衣去二行之意。詳其十辰之積。便旋何所。畢不可知。司徒白公奏額。到日便辭歸。眉郡判官盧求見之。謂為小沙彌耳。人云。此師年已八十餘矣。
亡名者
不知何許人。居褒城西數十里中梁山。數峯迴負。翠碧凝空。處於厥中。行事詭異。言語不常。恒見者弗驚。乍親者可怪。平常酷嗜酒肉。粗重公行。又綱任眾事。
【現代漢語翻譯】 現代漢語譯本： 吳融被貶官后，與禪師相遇並時常往來，一同探討佛法、吟詠詩歌。吳融為禪師的詩集作序，那是乾寧三年（896年）。不久，禪師被人在荊州統帥那裡誣陷，被貶黜到功安。禪師在鬱悶中於硯臺上題寫道：『入匣始身安。』弟子們勸禪師前往蜀地。當時王氏將要圖謀篡位，招攬四方賢士，得到禪師非常高興，給予豐厚的禮遇，賞賜很多，並授予『禪月大師』的稱號。蜀主常常稱他為『得得來和尚』。當時韋藹稱頌他的美號，他擅長歌吟諷刺，將教化微隱地存於其中，其風格格調不亞於李白、賀知章。到梁朝乾化二年（912年），禪師在所居住的地方圓寂，享年八十一歲。
錦江禪燈卷第十六
錦江禪燈卷第十七
永安
是嘉州洪雅人。身材矮小，面色黝黑，言語粗俗，但見識卻很寬廣，大抵不可估量。大中八年（854年）間前往成都，拜見府帥白敏中，請求奏請寺廟的匾額。因為他腳有殘疾，乘坐轎子前往，人們都沒見過他上廁所，因此當時稱他為『無漏師』。被安置在聖壽寺將近十天，白敏中命令五六個僧人日夜輪流看守，並暗中觀察他。禪師的飲食與常人略同，但沒有脫衣入廁的舉動。詳細觀察他十天，也不知道他如何排泄。最終無法得知。司徒白敏中奏請寺廟匾額，匾額到后禪師便辭別歸去。眉郡判官盧求見到他，認為他只是個小沙彌。人們說，這位禪師已經八十多歲了。
亡名者
不知是哪裡人。居住在褒城西邊幾十里的中梁山。幾座山峰環繞，翠綠的景色凝聚在空中。他居住在其中，行為怪異，言語不正常。經常見到他的人不覺得奇怪，初次接觸的人會覺得怪異。他平時非常喜歡喝酒吃肉，粗魯放縱，又承擔很多事務。
【English Translation】 English version: After Wu Rong was demoted, he met the Chan master and often visited him, discussing Buddhism and composing poems together. Wu Rong wrote a preface for the Chan master's poetry collection in the third year of Qianning (896 AD). Soon after, the Chan master was falsely accused to the military commander of Jingzhou and was demoted to Gong'an. In his depression, the Chan master inscribed on his inkstone: 'Entering the box brings peace.' His disciples advised him to go to Shu. At that time, the Wang family was plotting to usurp the throne and recruited virtuous scholars from all directions. They were very pleased to have the Chan master, gave him generous treatment, and bestowed many rewards, granting him the title of 'Chan Master of the Zen Moon'. The Lord of Shu often called him 'Come Come Monk'. At that time, Wei Ai praised his beautiful name. He was good at singing and satirizing, subtly incorporating teachings into his works. His style was no less than that of Li Bai and He Zhizhang. In the second year of Qianhua of the Liang Dynasty (912 AD), the Chan master passed away in his residence at the age of eighty-one.
Jinjiang Chan Deng Volume 16
Jinjiang Chan Deng Volume 17
Yong'an
He was from Hongya, Jia Prefecture. He was short in stature, dark in complexion, and spoke in a vulgar manner, but his knowledge and capacity were broad and immeasurable. In the eighth year of Dazhong (854 AD), he went to Chengdu to visit the prefect Bai Minzhong, requesting a plaque for the temple. Because of his disability, he arrived in a sedan chair. People had never seen him go to the toilet, so he was called 'No Leakage Master' at that time. He was placed in Shengshou Temple for nearly ten days. Bai Minzhong ordered five or six monks to guard him day and night and observe him secretly. The Chan master's diet was similar to that of ordinary people, but he did not take off his clothes to go to the toilet. After observing him for ten days, it was impossible to know how he excreted. In the end, it was impossible to know. The Minister Situ Bai Minzhong requested a plaque for the temple. After the plaque arrived, the Chan master bid farewell and returned. Lu Qiu, the judge of Mei Prefecture, saw him and thought he was just a young novice. People said that this Chan master was already over eighty years old.
Nameless One
It is not known where he was from. He lived in Zhongliang Mountain, dozens of miles west of Baocheng. Several peaks surrounded him, and the green scenery condensed in the air. He lived in it, and his behavior was strange, and his words were abnormal. People who often saw him were not surprised, and people who came into contact with him for the first time would find it strange. He usually liked to drink and eat meat very much, and he was rude and indulgent, and he also undertook many affairs.
且多折中。號師上座。時群緇伍一皆仿習。師知而嘆曰。未凈心地。何敢逆行。逆行非諸人境界。諺云。金以火試。待吾試過。開成中。忽作大餅。招集徒眾曰。與汝曹游尸陀林去。蓋城外山野多墳冢。人所棄屍於此。師踞地舒餅。裹腐爛死屍。向口便啖。俊快之極。同遊諸僧。皆掩鼻唾地而走。師大叫曰。汝等能喂此肉。方可餵他肉也。自此緇徒警悟。化成精苦。遠近歸信。時右僕射柳仲郢。任梁府。親往禮重。終時。年可八九十。真影存於山寺。至今梁益三輔間。止呼為興元上座。奇蹤異跡。未及詳也。
法江
江東人。游岷蜀。居於法聚寺。即隋蜀王秀所造也。內有仁壽中文帝樹舍利塔。師以慈憫為懷。多逆知其來。言無少誤。嘗在房中謂門人曰。外有萬餘人。盡載帽。形且攣䠰。從吾乞救。汝速出寺外求之。不見人物。弟子怪師之言。何其倒亂。徙倚之間。有數十人。荷擔竹器中螺子至。師曰。此之是歟。命取錢贖之。投於水中矣。
羅僧
蜀聖壽寺得果位人也。嘗寢疾於五臺山。同會僧俱不可測。而瞻視之。曾無怠慢。將及九旬而病癒。臨訣之際曰。深感所苦。而煩看視。今遂平復。由師之力。我住在劍外九隴郡之茶籠山爾。異日遊方。無忘相訪也。暮歲而至蜀。歷訪群峰。遍詢
【現代漢語翻譯】 現代漢語譯本：而且常常採取折中的方法。興元上座開始講法。當時許多僧人都爭相效仿他的做法。興元上座知道后嘆息道：『心地尚未清凈，怎麼敢違背常理而行事？這種逆行不是你們的境界。』俗話說：『真金不怕火煉』，等我試驗過了再說。唐開成（836-840）年間，興元上座忽然做了一個大餅，召集徒眾說：『我和你們一起去尸陀林吧。』因為城外的山野有很多墳墓，人們把拋棄的屍體放在那裡。興元上座坐在地上，展開大餅，包裹著腐爛的死屍，對著嘴就吃。吃得非常快速。一同前去的僧人們，都捂著鼻子，往地上吐唾沫然後跑開了。興元上座大叫道：『你們如果能餵養這肉，才可以餵養其他的肉啊！』從此僧人們警醒覺悟，修行變得精進刻苦，遠近的人都歸順信服。當時右僕射柳仲郢擔任梁府的長官，親自前往拜見並敬重他。興元上座去世時，年齡大概八九十歲。他的畫像現在還儲存在山寺里。至今梁州、益州和三輔地區的人們，都稱他為興元上座。他奇異的軌跡，還沒有來得及詳細記載。
法江
是江東人。遊歷岷山和蜀地，居住在法聚寺。法聚寺是隋朝蜀王楊秀建造的。寺內有仁壽（601-604）年間隋文帝建造的舍利塔。法江以慈悲憐憫為懷，常常預先知道事情的來龍去脈，說的話沒有一點錯誤。曾經在房中對門人說：『外面有一萬多人，都戴著帽子，身體彎曲，向我乞求救助。你們快點到寺外去尋找他們。』弟子們到寺外卻沒有看見任何人。弟子們覺得法江說的話很奇怪，不知道他在說什麼。過了一會兒，有幾十個人，用竹器挑著螺螄來了。法江說：『就是他們。』命令取錢把螺螄贖出來，然後把它們投放到水中。
羅僧
是蜀地聖壽寺得道的僧人。曾經在五臺山生病。同住的僧人都無法預測他的病情，但是都細心照料他，沒有絲毫怠慢。將近九十天的時候，羅僧的病好了。臨別的時候他說：『非常感謝你們的照顧和看視，現在我的病已經痊癒了，這都是你們的功勞。我住在劍門關外的九隴郡茶籠山。以後你們遊歷四方的時候，不要忘記來拜訪我。』到了年底，這些僧人到了蜀地，走遍了各個山峰，四處打聽羅僧的下落。
【English Translation】 English version: Moreover, he often adopted moderate approaches. The Venerable Xingyuan began to preach. At that time, many monks imitated his practices. Knowing this, the Venerable Xingyuan sighed, 'The mind has not yet been purified, how dare you act against the norm? Such reversal is not within your realm.' As the saying goes, 'Gold is tested by fire.' Wait until I have been tested. During the Kai Cheng period of the Tang Dynasty (836-840), the Venerable Xingyuan suddenly made a large cake and gathered his disciples, saying, 'I will go with you to the Sitavana (cemetery, charnel ground).' Because there were many graves in the mountains and fields outside the city, people placed abandoned corpses there. The Venerable Xingyuan sat on the ground, spread out the cake, wrapped the rotting corpse, and ate it directly. He ate very quickly. The monks who went with him all covered their noses, spat on the ground, and ran away. The Venerable Xingyuan shouted, 'If you can feed this flesh, then you can feed other flesh!' From then on, the monks became alert and enlightened, and their practice became diligent and assiduous. People from far and near submitted and believed in him. At that time, Liu Zhongying, the Right Vice Minister, served as the chief of Liang Prefecture and personally visited and respected him. When the Venerable Xingyuan passed away, he was probably eighty or ninety years old. His portrait is still preserved in the mountain temple. To this day, people in Liangzhou, Yizhou, and the Sanfu (three capital districts) area call him the Venerable Xingyuan. His strange traces have not yet been recorded in detail.
Fa Jiang
Was a native of Jiangdong. He traveled to Min and Shu, residing in the Faju Temple. The Faju Temple was built by Yang Xiu, the Prince of Shu during the Sui Dynasty. Inside the temple is a stupa (shrine) containing sarira (relics) built by Emperor Wen of the Sui Dynasty during the Renshou period (601-604). Fa Jiang cherished compassion and often knew the origins of things in advance, and his words were never wrong. Once in his room, he said to his disciples, 'There are more than ten thousand people outside, all wearing hats, with hunched bodies, begging me for help. You must quickly go outside the temple to find them.' The disciples went outside the temple but did not see anyone. The disciples found Fa Jiang's words strange and did not know what he was talking about. After a while, dozens of people came, carrying snails in bamboo containers. Fa Jiang said, 'These are the ones.' He ordered that money be taken to redeem the snails and then released them into the water.
Luo Seng
Was an enlightened monk of the Shengshou Temple in Shu. He once fell ill on Mount Wutai. The monks who lived with him could not predict his condition, but they took care of him carefully without any neglect. After nearly ninety days, Luo Seng recovered. On the occasion of his departure, he said, 'I am very grateful for your care and attention. Now my illness has been cured, and this is all thanks to you. I live in the Chalong Mountain in Jiulong County outside Jianmen Pass. In the future, when you travel around, do not forget to visit me.' At the end of the year, these monks arrived in Shu, traveled all over the mountains, and inquired about Luo Seng's whereabouts.
老樵輩。且曰。未嘗聞茲山名。乃嘆曰。噫病禪之妄也。將回。遇山童曰。某是彼巖之聚沙者。即前導而去。俄睹殿塔儼空。房廊環肅。果值昔之臥病者。迎門敘故。日將暮矣。而謂之曰。茲寺非得漏盡通。不能至此。以我宿緣。一諧遘止。曰可寄一宵乎。答曰。為未可爾。其克勤修證。至此何難。乃命舊童送師歸去。其僧回望。但見巖壁峭峻。杉檜莽蒼而已。則開成中也。時悟達國師知玄。著傳之次。得僧可思。尤閑地理。命為玄作他日安塋兆之地。得丹景前峰。其山若雉堞狀。雖高低起伏。而中砥平。俄有里人耆老曰。古相傳云。茶籠山矣。
行遵
福州閩王王氏之仲子。後唐莊宗即位。入洛進方物。因留京邸。同光末。會明宗將入。兵亂相仍。乃自翦飾。變服為僧。竄身巴蜀。逮晉開運中。狀貌若七十餘。然壯力不衰。或詢其年臘。則必杜默。于閬中寓光國禪院。徒以律法住持。人不知之師之能否。有李氏子家命齋。飲啖之次。歘起出門叫噪。若有所責。謂李曰。今夜有火。自東南至於西北。街坊鄰居咸令備之。是夕果然煨燼無遺。眾聚問其故。曰昨一婦女。衣紅秉炬而過。老僧恨追不及耳。
僧緘者
姓王氏。京兆人。少而察慧。辭氣絕群。大中十一年。杜審權下對䇿成事。秘書監
【現代漢語翻譯】 現代漢語譯本： 一位老樵夫說：『我從未聽說過這座山的名字。』於是感嘆道：『唉，生病時的禪定都是虛妄的啊！』正要返回時，遇到一個山童說：『我是那座巖石旁負責聚攏沙土的人。』隨即在前面引路而去。不久，就看到殿宇寶塔高聳入雲，房舍走廊肅穆整潔。果然見到了以前臥病的那位僧人，他出門迎接並敘說舊事。天色將晚，僧人對老樵夫說：『這座寺廟如果不是得到漏盡通（斷絕一切煩惱的智慧），是無法到達這裡的。憑藉我前世的因緣，才得以偶然來到這裡。』老樵夫問道：『可以借宿一晚嗎？』僧人回答說：『現在還不行。如果能勤奮修行證悟，到達這裡又有什麼困難呢？』於是命令原來的童子送老樵夫回去。那位僧人回頭望去，只見巖壁陡峭險峻，杉樹柏樹茂密蒼翠而已。那是開成（唐文宗年號，836-840年）年間的事情。當時悟達國師知玄，在撰寫傳記的時候，得到僧人可思，他尤其精通地理，於是命他為自己尋找日後安葬的墓地。可思找到了丹景山的前峰，那座山像雉堞（城墻）一樣，雖然高低起伏，但中間卻平坦如砥。不久，有鄉里的老者說：『古老的傳說中，這裡叫做茶籠山啊。』
行遵 行遵是福州閩王王氏的次子。後唐莊宗即位后，他前往洛陽進獻地方特產，因此留在京城的府邸。同光（後唐莊宗年號，923-926年）末年，正逢明宗將要入京，兵亂接連發生，於是自行剃髮，改變裝束成為僧人，逃到巴蜀一帶。到了後晉開運（後晉出帝年號，944-947年）年間，他的容貌看起來像七十多歲，但身體卻依然強壯有力。有人詢問他的年齡和僧臘，他總是沉默不語。他在閬中寄居於光國禪院，只是以律法來主持寺院，人們不知道這位師父的能力如何。有一個姓李的人家設齋供僧，在飲食用餐的時候，行遵忽然起身出門叫喊喧鬧，好像在責備什麼。他對李某說：『今晚有火災，從東南方向蔓延到西北方向，街坊鄰居都要做好準備。』當晚果然發生火災，燒成灰燼，什麼也沒留下。眾人聚集起來詢問原因，行遵說：『昨天有一個婦女，穿著紅色的衣服，拿著火把經過，老僧我後悔沒有追上她啊。』
僧緘 僧緘，姓王氏，是京兆人。從小就聰明敏銳，言辭氣度超群。大中十一年（唐宣宗年號，857年），杜審權在殿試中對策成功，擔任秘書監。
【English Translation】 English version: An old woodcutter said, 'I have never heard the name of this mountain.' Then he sighed, 'Alas, the meditation during illness is all delusion!' As he was about to return, he encountered a mountain boy who said, 'I am the one who gathers sand by that rock.' Immediately, he led the way forward. Before long, they saw towering halls and pagodas, and serene and orderly corridors. Indeed, they met the monk who had been ill before. He welcomed them at the gate and recounted old times. As dusk approached, the monk said to the old woodcutter, 'This temple cannot be reached without attaining the extinction of outflows (wisdom that cuts off all defilements). It is by virtue of my past karmic connections that I have been able to come here by chance.' The old woodcutter asked, 'May I stay for the night?' The monk replied, 'Not yet. If you can diligently cultivate and realize enlightenment, what difficulty is there in reaching this place?' Then he ordered the original boy to send the old woodcutter back. As the monk looked back, he only saw steep cliffs and dense, verdant cedars and cypresses. This was during the Kaicheng era (Tang Wenzong's reign, 836-840 AD). At that time, National Teacher Wuda Zhixuan, while compiling biographies, obtained the help of the monk Kesi, who was particularly skilled in geography. So he ordered him to find a burial site for him in the future. Kesi found the front peak of Danjing Mountain, which resembled a battlement (city wall). Although it was high and low, undulating, the middle was as flat as a whetstone. Soon, an elder from the village said, 'According to ancient legends, this is called Tea Basket Mountain.'
Xingzun Xingzun was the second son of King Wang of Min in Fuzhou. After Emperor Zhuangzong of the Later Tang Dynasty ascended the throne, he went to Luoyang to present local products, and thus stayed in the capital's residence. At the end of Tongguang (Emperor Zhuangzong of the Later Tang Dynasty's reign, 923-926 AD), when Emperor Mingzong was about to enter the capital, continuous military chaos occurred. So he shaved his head himself, changed his attire to become a monk, and fled to the area of Bashu. By the Kaiyun era of the Later Jin Dynasty (Emperor Chudi of the Later Jin Dynasty's reign, 944-947 AD), his appearance looked like he was over seventy years old, but his body was still strong and vigorous. When someone asked about his age and monastic seniority, he would always remain silent. He resided in Guangguo Chan Monastery in Langzhong, only upholding the monastery with monastic rules, and people did not know the ability of this master. A family named Li held a vegetarian feast for monks. During the meal, Xingzun suddenly got up, went out, shouting and making noise, as if blaming something. He said to Li, 'There will be a fire tonight, spreading from the southeast to the northwest. Neighbors in the streets and alleys should all be prepared.' That night, a fire did occur, burning everything to ashes, leaving nothing behind. The crowd gathered to ask the reason, Xingzun said, 'Yesterday there was a woman, wearing red clothes, holding a torch passing by, this old monk regrets not catching up with her.'
Monk Jian Monk Jian, whose surname was Wang, was a native of Jingzhao. From a young age, he was intelligent and perceptive, and his words and demeanor were outstanding. In the eleventh year of Dazhong (Emperor Xuanzong of the Tang Dynasty's reign, 857 AD), Du Shenquan successfully answered the imperial examination questions and became the Secretary Supervisor.
馮涓。即同年也。乾符中。巢寇充斥。隨流避亂。至渚宮投中。今成汭汭。攻淮海不利。遂削髮出家。屬雷滿據荊襄。趙凝攻破之。梁祖遣高季昌誅滅也。江陵遂屬高氏。師避地夔峽間。後唐同光三年。入蜀尋訪馮涓。已死矣。遂居凈眾寺。而髭髮皓然。且面色紅潤。逍遙然。人不測其情偽焉。
點點師
不知何許人也。孟氏。廣政中。隱邛南大邑山寺。多游廛肆中。雖事削染。恒若風狂。或與人接。必指黠而言。故目是稱焉。有命齋食者。酒肉不間。率以為常。俚人亦不厭也。日之夕矣。乃市黃白麻紙筆墨。置懷袖以歸。行數里。沉酣而至瞑矣。所居之室。雖有外戶。且無四壁。入后闔扉。人不得造。初鄰僧小童。躡足伺之。見秉燭箕踞。陳紙筆於前。訶責大書。莫曉其文字。往往咄嗟。如決斷處置。久之明闇間熟視。閃爍若有人森列。狀如曹吏。則襦裳非世之服飾。觀者怖懼而退。詰旦微詢其事。怒而弗答。居數載。邛笮之人咸神異之。后不知其終。
定蘭
成都楊氏子。本阛阓間兇惡屠沽類。天與厥性。悔往前非。誓預六和。化行三蜀。當爾時咸歸信焉。造伽藍一。號聖壽。與其緣未發。乃藏於傭保中。而父母早亡。無資可以追往。每遇諱辰。師悲哭咽絕。輒裸露入青城山。縱蚊蚋䗈
【現代漢語翻譯】 現代漢語譯本 馮涓，與我同年。唐僖宗乾符年間（874-879年），黃巢作亂，他隨人流避難，到了渚宮投靠中，現在成了汭汭。攻打淮海不利，於是剃髮出家。當時雷滿佔據荊襄，趙凝攻破了那裡，梁太祖朱溫派遣高季昌誅滅了雷滿。江陵於是歸屬高氏。馮涓於是避居夔峽一帶。後唐同光三年（925年），我入蜀尋找馮涓，他已經死了。我於是住在凈眾寺，而鬍鬚頭髮都白了，而且面色紅潤，逍遙自在，人們無法測度他的真假。
點點師
不知道是什麼地方的人。是孟氏時期的人。在後蜀孟昶廣政年間（938-965年），隱居在邛南大邑山寺。經常在街市店舖中游蕩。雖然已經剃髮染色，但總是像瘋了一樣。或者與人交往，必定指著別人的缺點說話，所以人們這樣稱呼他。有人請他吃齋飯，酒肉也不拒絕，經常這樣。當地人也不討厭他。每天傍晚，就到市場上買黃白麻紙筆墨，放在懷裡帶回去。走幾里路，就沉睡到天黑。他住的房間，雖然有外面的門，但是沒有四面墻壁。進去後就關上門，別人不能進去。起初鄰居的和尚和小童，踮起腳偷偷觀察他，看見他拿著蠟燭，像簸箕一樣坐著，把紙筆擺在前面，呵斥著大書特書，沒有人懂得他寫的文字。常常大聲呵斥，好像在決斷處置事情。時間久了，在明暗之間仔細看，閃爍著好像有人排列在那裡，樣子像曹吏。他們的服裝不是世俗的服飾。觀看的人害怕而退。第二天早晨稍微詢問這件事，他生氣而不回答。住了幾年，邛笮的人都覺得他很神奇。後來不知道他最終的結局。
定蘭
是成都楊氏的兒子。本來是街市上兇惡的屠夫之類的人。天生就具有這種本性，後悔以前的過錯，發誓參與六和（指出家僧眾應遵守的六項共同生活原則），教化推行於整個蜀地。當時人們都歸信他。建造伽藍一座，名叫聖壽寺。因為與父母的緣分未了，於是藏身於傭工之中。而父母早早去世，沒有錢可以追薦他們。每當遇到父母的忌日，定蘭法師就悲傷哭泣，常常進入青城山，任憑蚊蚋叮咬。
【English Translation】 English version Feng Juan was my contemporary. During the Qianfu era (874-879 AD) of Emperor Xizong of Tang, Huang Chao's rebellion raged. He followed the flow of people to escape the chaos, arriving at Zhugong and joining Zhong, now becoming Rui Rui. Unsuccessful in attacking Huaihai, he shaved his head and became a monk. At that time, Lei Man occupied Jingxiang, which Zhao Ning conquered. Emperor Taizu Zhu Wen of Liang sent Gao Jichang to exterminate Lei Man. Jiangling then belonged to the Gao family. Feng Juan then took refuge in the Kui and Xia regions. In the third year of Tongguang (925 AD) of the Later Tang, I entered Shu to find Feng Juan, but he was already dead. I then resided in Jingzhong Temple, and his beard and hair were white, and his complexion was ruddy, carefree. People could not fathom his truthfulness.
Master Diandian (Master 'Point Point')
It is not known where he came from. He was a person of the Meng family era. During the Guangzheng era (938-965 AD) of Meng Chang of the Later Shu, he lived in seclusion in a mountain temple in Dayi, south of Qiong. He often wandered in the streets and shops. Although he had shaved his head and dyed his robes, he always seemed crazy. When interacting with people, he would always point out their shortcomings, so people called him that. If someone invited him to a vegetarian meal, he would not refuse meat and wine, and this was common. The local people did not dislike him. Every evening, he would go to the market to buy yellow and white hemp paper, brushes, and ink, and carry them back in his sleeves. After walking a few miles, he would fall asleep until dark. His room, although it had an outer door, had no walls. After entering, he would close the door, and no one could enter. Initially, the neighboring monks and young boys would tiptoe and secretly observe him, seeing him holding a candle, sitting like a winnowing basket, placing paper and brushes in front of him, scolding and writing furiously, but no one understood the words he wrote. He often shouted loudly, as if making decisions and handling matters. After a long time, looking closely in the dim light, it flickered as if people were lined up there, looking like clerks. Their clothes were not of this world. The viewers were frightened and retreated. The next morning, they inquired about this, but he was angry and did not answer. After living there for several years, the people of Qiongzuo all felt that he was very mysterious. Later, no one knew his final fate.
Ding Lan
He was the son of the Yang family of Chengdu. Originally, he was a fierce butcher in the market. He was born with this nature, but he regretted his past mistakes and vowed to participate in the Six Harmonies (referring to the six principles of communal living that monks should follow), and his teachings spread throughout Shu. At that time, people all believed in him. He built a monastery called Shengshou Temple. Because his karmic connection with his parents was not yet exhausted, he hid among the laborers. And his parents died early, and he had no money to commemorate them. Whenever he encountered the anniversary of his parents' death, Dharma Master Ding Lan would cry sadly and often enter Qingcheng Mountain, allowing mosquitoes to bite him.
蠅。唼咋膚體。且云。舍內財也。用答劬勞。刺血寫經。后則煉臂。至於拔耳剜目。餵飼鷙鳥猛獸。既而行步非扶導。而觸物顛躓。後有異人掌擎物。若珠顆然。內空眥中。斯須瞻矚如故。冥告曰。南天王還師眼珠矣。遠近驚駭。常謂人曰。吾聞善戒經中。名為無上施。吾愿勤行速要上果矣。大中三年。宣宗詔入內供養。仰其感應之故。以優禮奉之。弟子有緣。恒執事左右。六年二月中。又愿焚然肩膊。帝累勸勉。年耆且務久長修煉。師不奉詔。遂焚而絕。有緣表請。易名建塔。敕謚覺性。塔號悟真。蜀都止呼定蘭塔院。於今香火不絕云。
洪正
姓常氏。未詳何許人也。居於岷蜀間蘭若。往因有疾。所苦沉綿。從復平寧。發誓恒誦金剛般若經。日以二十過為準。精持靡曠。時鄰僧守賢夜坐。見二鬼使。手操文牒。私相謂曰。取攝僧洪正。一使曰。為其默唸般若。傍有大奇荷護。無計近得。又患責限遲延。今別得計。見有直府東門者姓常。又與僧同名。亦曾為僧來。共你攝去。以塞違殿也。守賢聞之驚異。且志其事。明日密問門子常。洪正已死。守賢先持彌陀經。后改業也。師后不測其終。
雄俊
成都周氏子。善講說。無戒行。所受檀信。非法而用。且多狡詐。唯事疏狂。又經反易服入軍
【現代漢語翻譯】 現代漢語譯本 蠅。蒼蠅叮咬他的面板。並且說，要捨棄家裡的財產，用來報答父母的養育之恩。刺破自己的血來抄寫經書，之後又煉臂（燒臂）。甚至還拔掉耳朵，剜出眼睛，餵給兇猛的鳥和野獸。之後行走時，如果沒有人攙扶引導，就會碰到東西而跌倒。後來有一個奇異的人用手托著一個東西，像珠子一樣，放在他空空的眼眶裡，一會兒，他的視力就恢復如初。他暗中告訴別人說：『南天王（佛教護法神）還給我眼珠了。』遠近的人都感到驚訝。他經常對人說：『我聽說《善戒經》中，有一種施捨叫做無上施，我願意努力修行，迅速得到最高的果報。』唐宣宗大中三年（849年），宣宗皇帝下詔讓他入宮供養，因為仰慕他的感應事蹟，用優厚的禮節來對待他。弟子有緣，經常在他左右服侍。大中六年（852年）二月中，他又發願焚燒自己的肩膀。皇帝多次勸勉他，說他年紀大了，應該長期修煉。他不聽從皇帝的詔令，最終焚燒而死。有緣上表請求，改名建塔。皇帝敕封謚號為覺性，塔號為悟真。蜀都（成都）的人們一直稱它為定蘭塔院，至今香火不斷。
洪正
姓常，不知道是哪裡人。住在岷蜀一帶的蘭若（寺廟）。過去因為生病，病得很重，後來痊癒了。發誓經常誦讀《金剛般若經》，每天以二十遍為準，精進不懈。當時鄰居僧人守賢晚上坐著，看見兩個鬼使，手裡拿著文書，私下裡說：『去抓僧人洪正。』一個鬼使說：『因為他默唸《般若經》，旁邊有大神護衛，無法靠近。又擔心責罰期限延誤，現在另外想了個辦法，看見直府東門有一個姓常的人，又和僧人同名，也曾經當過僧人，和你一起把他抓去，用來搪塞違背殿堂的罪責。』守賢聽了感到驚訝，並且記住了這件事。第二天偷偷地問門衛常洪正是否已經死了。守賢之前唸誦《彌陀經》，後來改行了。洪正法師後來不知道他的結局。
雄俊
成都周家的兒子。擅長講經說法，但是沒有戒行，接受的施捨，不按照佛法使用，而且很多狡詐行為，只做些疏狂的事情，還經常反穿衣服混入軍隊。
【English Translation】 English version Flying insects. Flies bite his skin. And he said that he would give up his family property to repay the hard work of his parents. He pierced his own blood to write scriptures, and then refined his arms (burned his arms). He even pulled out his ears and gouged out his eyes to feed fierce birds and beasts. Afterwards, when walking, if no one helped and guided him, he would stumble upon things and fall. Later, a strange man held something in his hand, like a pearl, and placed it in his empty eye socket. After a while, his eyesight returned to normal. He secretly told others: 'The Southern Heavenly King (Buddhist guardian deity) has returned my eyeballs.' People far and near were surprised. He often said to people: 'I have heard in the Śīlaskandha-vinaya (善戒經) that there is a kind of giving called unsurpassed giving. I am willing to work hard to practice and quickly obtain the highest fruit.' In the third year of the Dazhong era of Emperor Xuanzong of Tang Dynasty (849 AD), Emperor Xuanzong issued an edict to allow him to enter the palace for support, because he admired his miraculous deeds and treated him with generous courtesy. The disciple Youyuan often served him on the left and right. In the second month of the sixth year of Dazhong (852 AD), he also vowed to burn his shoulders. The emperor repeatedly exhorted him, saying that he was old and should practice for a long time. The master did not obey the emperor's edict and eventually burned to death. Youyuan submitted a memorial requesting that the name be changed to build a pagoda. The emperor posthumously conferred the title of Juéxìng (覺性), and the pagoda was named Wùzhēn (悟真). The people of Shǔdū (蜀都, Chengdu) have always called it Dìnglán Pagoda Courtyard, and the incense continues to this day.
Hóngzhèng (洪正)
His surname was Cháng (常), and it is not known where he was from. He lived in a araṇya (蘭若, temple) in the Minshu area. In the past, he was seriously ill, but later recovered. He vowed to recite the Vajracchedikā Prajñāpāramitā Sūtra (金剛般若經) regularly, with twenty recitations a day as the standard, diligently and without slackening. At that time, the neighboring monk Shǒuxián (守賢) was sitting at night and saw two ghost messengers holding documents in their hands, saying privately: 'Go and arrest the monk Hóngzhèng.' One ghost messenger said: 'Because he silently recites the Prajñā Sūtra, there are great gods protecting him, and we cannot get close. We are also worried about the delay in the deadline for punishment. Now we have come up with another plan. We saw a person named Cháng (常) at the east gate of Zhífǔ (直府), who has the same name as the monk and was also a monk before. Let's arrest him together to perfunctorily fulfill the crime of violating the palace.' Shǒuxián was surprised when he heard this and remembered the matter. The next day, he secretly asked the gatekeeper whether Cháng Hóngzhèng had died. Shǒuxián used to recite the Amitābha Sūtra (彌陀經) but later changed his profession. The fate of Dharma Master Hóngzhèng is unknown.
Xióngjùn (雄俊)
The son of the Zhōu (周) family in Chengdu. He was good at lecturing on the scriptures, but he had no precepts. He used the alms he received unlawfully, and he was very cunning. He only did extravagant things, and he often wore his clothes backwards and mixed into the army.
壘。而因逃難。還入緇門。大曆中暴亡。入冥見王。訶責畢引入獄去。俊抗聲大呼曰。雄俊倘入地獄。三世諸佛即成妄語矣。曾讀觀經。下品下生者。造五逆罪。臨終十念。尚得往生。俊雖造罪。不犯五逆。若論唸佛。莫知其數。有一人。乃雄俊居鄰。錯取。頻日唸佛。亦暴死。卻合得回。與雄俊傳語云。若見城中道俗告之。我已得往生西方。言畢。承寶臺直西而去。
清虛
梓州唐氏子。立性剛決。桀黠難防。忽迴心。長誦金剛般若。三業偕齊。無有懈怠。嘗于山林持諷。有七鹿馴擾。若傾聽焉。聲息而去。又鄰居失火。連甍灰燼。唯師之屋飆焰飛過。略無焦灼。長安二年。獨遊藍田悟真寺。上方北院。舊無井泉。人力不及。遠取于澗。挈瓶荷甕。運致極勞。時華嚴大師法藏。聞師持經靈驗。乃請祈泉。即入彌勒閣內。焚香經聲達旦者三。恍忽若見三玉女。在閣西北山腹。以刀子剜地。隨便有水。師熟記其處。遂趨起掘之。果獲甘泉。用之不竭。四年從少林寺。山下有佛室。甚寬敞。人無敢到。云鬼神居宅。嘗有律師。恃其戒行。夜往念律。見一巨人。以矛刺之。狼狽下山。逡巡氣絕。又持火頭金剛咒僧。時所宗重。眾謂之曰。君咒力無雙。能宿彼否。曰斯焉足懼。於是赍香火入坐持咒。俄而神出。以
【現代漢語翻譯】 現代漢語譯本：雄俊因為逃難，再次進入佛門。大曆年間（766-779）突然去世，在陰間見到閻王，受到訶責后被帶入地獄。雄俊大聲呼喊道：『如果雄俊要下地獄，那麼三世諸佛就成了妄語了。我曾經讀過《觀無量壽經》，其中說下品下生的人，即使造了五逆罪，臨終時只要念十聲佛號，尚且可以往生。雄俊雖然犯了罪，但沒有犯五逆罪。如果論唸佛，更是數不清。』有一個人，是雄俊的鄰居，因為被錯抓，每天唸佛，也突然去世了，卻因此可以返回陽間，他給雄俊傳話說：『如果見到城中的道士和僧人，告訴他們，我已經往生西方極樂世界了。』說完，就乘著寶臺直接向西方去了。
清虛是梓州唐氏的兒子，天性剛強果決，頑皮難以管教。後來突然回心轉意，長期誦讀《金剛般若經》，身、口、意三業都認真修行，沒有懈怠。他曾經在山林中誦經，有七隻鹿馴順地靠近，好像在傾聽一樣，等他停止誦經后才離開。又一次，鄰居家失火，房屋連成一片被燒成灰燼，只有清虛的房屋，火苗飛過，卻沒有一點燒焦的痕跡。長安二年（702），他獨自遊覽藍田悟真寺，寺廟上方北院，原來沒有井水，靠人力從山澗取水，用瓶子和水甕運水，非常辛苦。當時華嚴大師法藏，聽說清虛誦經很靈驗，就請他祈求泉水。清虛就進入彌勒閣內，燒香誦經直到天亮，連續三天。恍惚中好像看見三個玉女，在閣的西北山腹，用刀子挖地，隨便一挖就有水。清虛牢牢記住那個地方，於是起身去挖掘，果然挖出了甘甜的泉水，取之不盡。長安四年（704），他從少林寺出來，山下有一間佛室，非常寬敞，沒有人敢去，說是鬼神居住的地方。曾經有一個律師，仗著自己的戒行，晚上去那裡念律，看見一個巨人，用矛刺他，律師狼狽地逃下山，沒過多久就斷氣了。又有一個持火頭金剛咒的僧人，當時很受人尊重，眾人對他說：『你的咒力無雙，能在那兒住一晚嗎？』僧人說：『這有什麼可怕的。』於是帶著香火進去坐著持咒。一會兒，神出現了，用...
【English Translation】 English version: Xiong Jun, due to fleeing from disaster, re-entered the Buddhist order. He died suddenly during the Dali period (766-779 AD). In the underworld, he met King Yama, was reprimanded, and then taken to hell. Xiong Jun shouted loudly, 'If Xiong Jun is to enter hell, then the Buddhas of the three worlds would be liars. I have read the Contemplation Sutra (Guan Wuliangshou Jing), which says that even those in the lowest level of the lowest rebirth, who have committed the five rebellious acts, can still be reborn in the Pure Land if they recite the Buddha's name ten times at the moment of death. Although Xiong Jun has committed sins, he has not committed the five rebellious acts. As for reciting the Buddha's name, the number is countless.' There was a person, a neighbor of Xiong Jun, who was mistakenly arrested and recited the Buddha's name every day. He also died suddenly, but was able to return to the world of the living. He conveyed a message to Xiong Jun, saying, 'If you see the Daoists and monks in the city, tell them that I have already been reborn in the Western Pure Land.' After saying this, he rode a jeweled platform directly to the west.
Qingxu was the son of the Tang family of Zizhou, with a resolute and unruly nature, difficult to control. Suddenly, he had a change of heart and began to recite the Diamond Sutra (Jin Gang Ban Ruo) for a long time, diligently practicing with his body, speech, and mind, without any懈怠 (xie dai, laziness or negligence). Once, while he was chanting sutras in the mountains, seven deer approached him tamely, as if listening attentively, and left after he stopped chanting. Another time, a fire broke out in the neighborhood, and the houses were burned to ashes, but Qingxu's house was untouched by the flames. In the second year of the Chang'an period (702 AD), he traveled alone to Wuzhen Temple in Lantian. The northern courtyard above the temple originally had no well water, and people had to fetch water from the mountain stream, carrying bottles and urns, which was very laborious. At that time, the Huayan master Fazang heard that Qingxu's chanting of sutras was efficacious, so he asked him to pray for water. Qingxu entered the Maitreya Pavilion, burned incense, and chanted sutras until dawn for three consecutive days. He vaguely saw three jade maidens digging the ground with knives on the mountainside northwest of the pavilion, and water appeared wherever they dug. Qingxu remembered the place well, and then got up to dig, and indeed found a sweet spring, which was inexhaustible. In the fourth year of the Chang'an period (704 AD), he came out of Shaolin Temple. There was a Buddhist room at the foot of the mountain, which was very spacious, but no one dared to go there, saying that it was the residence of ghosts and gods. Once, a Vinaya master, relying on his precepts, went there at night to recite the Vinaya, and saw a giant who stabbed him with a spear. The Vinaya master fled down the mountain in a panic and died shortly after. There was also a monk who chanted the mantra of the Fire Head Vajra, who was highly respected at the time. The people said to him, 'Your mantra power is unparalleled, can you spend a night there?' The monk said, 'What is there to fear?' So he brought incense and fire and sat down to chant the mantra. After a while, a god appeared and...
手掔足投之澗下。七日不語。精神昏倒。師聞之曰。下趣鬼物敢爾。即往彼如常誦經。夜聞堂東有聲甚厲。即念十一面觀音咒。又聞堂中似有兩牛鬥。佛像皆振。咒既亡效。還持本經一契。帖然相次影響皆絕。自此居者無患。神遂移去。神龍二年。準詔入內祈雨。絕二七日雪降。中宗以為未濟時望。令就寺更祈請。即于佛殿內精禱。並煉一指。才及一宵。雨周千里。指復如舊。才遇大水。寺屋皆墊溺。其院無苦。若無澇沒。凡諸異驗。皆如此也。
漢州開化寺亡名
先因入寺。見瑞應交現。遂誓捨身刻苦為期。忽于殿中焚香次。俄睹地屋皆為琉璃色。有菩薩乘五色云下庭中。曰汝極堅至。必當得道。吾來證汝。亡名叩頭禮拜。斯須不見。寺僧至云。學院內皆變琉璃色。嘆嗟不已。其僧復勤節行焉。
成都費長房
本預緇衣。周朝從廢因俗。博通妙精玄理。開皇之譯。即預搜揚。敕召入京。從例修緝。以列代經錄散落難收。佛法肇興。年載蕪沒。乃撰三寶錄一十五卷。始於周莊之初。上編甲子。下錄年號。並諸代所翻經。部卷目軸。別陳敘得在通行闕于甄異。錄成陳奏。下敕行之。所在流傳。
慧詔
陳氏子。本穎川太丘之後。避亂居於丹陽之田里。性恬虛寡嗜慾。沉毅少言。童
【現代漢語翻譯】 現代漢語譯本：他用手抓住腳，把自己投到山澗下。七天不說話，精神昏沉倒地。師傅聽說后說：『下等的鬼怪竟然敢這樣做！』就到那裡像往常一樣誦經。夜裡聽到堂東邊有聲音非常厲害，就念誦十一面觀音咒。又聽到堂中好像有兩頭牛在爭鬥，佛像都震動起來。咒語已經沒有效果，就拿來這部經書的一段，貼上去，所有相關的聲響都消失了。從此居住在這裡的人沒有了禍患，神靈也離開了。神龍二年（706年），奉詔入宮祈雨，禁食十四天後降下大雪。中宗認為這還不能解除旱情，命令他回到寺廟繼續祈請。他就在佛殿內虔誠祈禱，並焚燒一根手指。才過一夜，雨水就普降千里，手指也恢復如初。遇到大水時，寺廟的房屋都被淹沒，只有他的院子沒有遭災，沒有被水淹沒。各種奇異的靈驗事蹟，都是這樣。
漢州開化寺亡名（佚名）
先前進入寺廟時，看到吉祥的景象交相輝映，於是發誓捨身刻苦修行。忽然在殿中焚香時，突然看到地面和房屋都變成了琉璃色，有菩薩乘坐五色祥雲降落在庭院中，說：『你非常堅定虔誠，必定能夠得道。我來為你作證。』亡名（佚名）叩頭禮拜，一會兒就不見了。寺里的僧人趕來說，學院內都變成了琉璃色，感嘆不已。那位僧人更加勤奮地修行。
成都費長房（人名）
原本是出家人，周朝（西周：約公元前1046年—公元前771年，東周：公元前770年-公元前256年）時因為廢佛而還俗。博學通達玄妙精深的道理。開皇年間（581年-600年）翻譯佛經時，就參與了蒐集整理工作。隋文帝下令召他入京，按照慣例參與佛經的修繕整理。因為歷代的經書目錄散落難以收集，佛法初興時，年代久遠已經湮沒，於是撰寫了《三寶錄》一十五卷，從周莊王（公元前696年-公元前682年）初期開始，上面編排甲子紀年，下面記錄年號，以及各朝代所翻譯的經書的部、卷、目錄。分別陳述了已經通行和缺失的，以及需要鑑別差異的。書寫完成後上奏朝廷，皇帝下令頒行，在各地流傳。
慧詔（人名）
是陳氏的兒子，本是穎川太丘的後代。爲了躲避戰亂，居住在丹陽的田野鄉村。性格恬淡虛靜，很少有嗜好慾望，沉穩堅毅，很少說話。童年時
【English Translation】 English version: He grabbed his feet with his hands and threw himself into the ravine. He remained silent for seven days, his spirit faint and collapsed. The master, upon hearing this, said, 'How dare those inferior ghosts do such a thing!' He went there and chanted scriptures as usual. At night, he heard a very loud noise from the east of the hall and recited the Eleven-Faced Avalokiteśvara (Guanyin) Mantra. He then heard what sounded like two oxen fighting in the hall, and the Buddha statues were shaking. When the mantra proved ineffective, he took a section of this scripture and pasted it up, and all related sounds ceased. From then on, the residents had no more troubles, and the spirit departed. In the second year of Shenlong (706 AD), he was summoned to the palace to pray for rain. After fasting for fourteen days, heavy snow fell. Emperor Zhongzong, believing it insufficient to alleviate the drought, ordered him to return to the temple to continue praying. He prayed earnestly in the Buddha hall and burned one of his fingers. After only one night, rain fell across a thousand miles, and his finger was restored as before. When a great flood occurred, the temple buildings were submerged, but his courtyard was spared, remaining untouched by the flood. All such extraordinary and miraculous events occurred in this way.
The Nameless One of Kaihua Temple in Hanzhou
Previously, upon entering the temple, he saw auspicious omens appearing in succession, and he vowed to dedicate himself to rigorous practice. Suddenly, while burning incense in the hall, he saw the ground and buildings transformed into the color of lapis lazuli. A Bodhisattva descended into the courtyard on five-colored clouds, saying, 'You are extremely steadfast and sincere, and you will surely attain enlightenment. I have come to bear witness to you.' The Nameless One prostrated and paid homage, and in a moment, the Bodhisattva disappeared. The monks of the temple arrived, saying that the entire academy had turned into the color of lapis lazuli, and they sighed in admiration. That monk then practiced even more diligently.
Fei Changfang of Chengdu
He was originally a monk but returned to lay life during the suppression of Buddhism in the Zhou dynasty (Western Zhou: approximately 1046-771 BC, Eastern Zhou: 770-256 BC). He was learned and thoroughly understood profound and subtle principles. During the translation efforts of the Kaihuang era (581-600 AD), he participated in the collection and organization of texts. Emperor Wen of Sui ordered him to enter the capital to participate in the revision and editing of Buddhist scriptures. Because the catalogs of scriptures from previous dynasties were scattered and difficult to collect, and the early years of Buddhism were long ago and obscured, he compiled the 'Record of the Three Treasures' in fifteen volumes, starting from the early years of King Zhuang of Zhou (696-682 BC). The upper part listed the sexagenary cycle years, and the lower part recorded the reign titles, as well as the sections, volumes, and catalogs of the scriptures translated in each dynasty. He separately presented those that were in circulation and those that were missing, as well as those that needed to be distinguished. After the record was completed, he presented it to the court, and the emperor ordered it to be promulgated and circulated everywhere.
Huizhao
He was a son of the Chen family, a descendant of the Taiqiu of Yingchuan. To escape the chaos of war, he lived in the fields and villages of Danyang. He was of a tranquil and empty nature, with few desires, and was calm and reserved, speaking little. In his childhood,
幼早孤。依兄而長。梯友之至聞于閭閻。十二厭世。出家具戒。便游京揚。聽莊嚴旻公講釋成論。弘音歷耳。記注略盡。謂同學慧峰曰。吾沐道日少。聊知旨趣。似有夙緣。將非所聞義淺。為是善教使然乎。乃識聽開善藏法師講。遂覺理與言玄。便盡心鉆仰。當夕感夢。往開善寺。採得李子數斛。撮欲啖之。先得枝葉。覺而悟曰。吾正應從學。必淺深極矣。尋爾藏公遷化。有龍光寺綽公。繼踵傳業。便回聽。既闕論本。制不許住。惟有一被。又屬嚴冬。便撒之用充寫論。忍寒連噤。方得預聽。文義兼善。獨見之明。卓高眾表。辯滅諦為本有。用粗細而折心。時以為穿鑿。有神思也。梁武陵王。出鎮西蜀。聞彼多參義學。必須碩解弘望。方可聞宣。眾議薦舉。皆不合意。王曰。憶往年法集。有傖僧韶法師者。乃堪此選耳。若得同行。想能振起邊服。便邀之至蜀。于諸寺講論開導如川流。嘗于龍淵寺披講。將訖靜坐。房中感見一神。青衣恰服。致敬曰。愿法師常在此弘法。當相擁衛。言訖而隱。遂接席數遍。清悟繁結。昔在楊都。苦氣疾。綴慮恒勤。及至蜀講。眾病皆除。識者以為寺神之所護矣。於時成都法席。恒並置三四法鼓齊振。競敞玄門。而師聽徒濟濟。莫斯為盛。
寶淵
閬中陳氏子。年二十三。于
【現代漢語翻譯】 現代漢語譯本 他年幼時就成了孤兒，依靠哥哥長大。因為他樂於助人，所以在鄉里很有名氣。十二歲時厭倦世俗，出家受戒，之後便到京城和揚州遊歷。聽莊嚴寺的旻公講解《成實論》，他聽得非常認真，幾乎全部記了下來。他對同學慧峰說：『我學習佛法的時間還短，只是略微知道一些旨趣，好像是前世的緣分。不知是因為我聽到的義理太淺薄，還是因為善知識的教導使然呢？』於是他去聽開善寺的藏法師講法，這才覺得義理和言辭都很玄妙，便盡心鉆研仰慕。當天晚上他做了一個夢，夢見自己去了開善寺，採摘了幾斛李子，想要吃的時候，先得到了枝葉。醒來后他領悟到：『我正應該去向他學習，必定能學到精深的佛法。』不久藏公圓寂，龍光寺的綽公繼承了他的事業，他就回去聽講。當時他缺少《成實論》的原本，寺里的規矩又不允許他居住，只有一床被子，又正值寒冬，他就把被子賣掉用來抄寫《成實論》。忍受著寒冷，連續幾天不說話，才得以參加聽講。他對文章的理解和義理的闡釋都很好，有獨特的見解，遠遠超過了其他人。他認為滅諦是本有的，用粗細來折服人心。當時人們認為這是穿鑿附會，但他卻有神思。梁朝的武陵王（502-554）蕭紀，出鎮西蜀，聽說那裡有很多研究義學的僧人，必須要有學識淵博、聲望很高的人，才能向他們宣講佛法。大家商議推薦人選，都不合武陵王的心意。武陵王說：『我記得往年的法會上，有個名叫韶的僧人，可以勝任這個選擇。如果能和他一起去，想必能振興邊遠地區的佛法。』於是邀請他到蜀地，在各個寺廟講論開導，如流水一般。他曾在龍淵寺講經，將要結束的時候，在房中看到一個神，穿著青色的衣服，向他致敬說：『愿法師常在這裡弘揚佛法，我當擁護您。』說完就消失了。於是他接著講了很多遍，清醒地領悟了很多道理。以前在楊都的時候，他患有氣疾，經常感到憂慮。等到在蜀地講經的時候，所有的疾病都消失了。知情的人認為這是寺廟的神在保佑他。當時成都的法席，經常同時敲響三四個法鼓，競相敞開玄妙的法門。而韶法師的聽眾最多，沒有誰能比得上他。
寶淵
閬中陳氏的兒子，二十三歲時，在
【English Translation】 English version He was orphaned early and raised by his elder brother. His helpfulness was well-known in the village. At the age of twelve, he became weary of the world, left home, and took the precepts. Then he traveled to Jing (Nanjing) and Yang (Yangzhou). He listened to the Venerable Min of Zhuangyan Temple explain the Satyasiddhi Shastra (Chengshi Lun, 成實論). He listened attentively and remembered almost everything. He said to his fellow student Huifeng: 'I have studied the Dharma for a short time and only know a little about its essence. It seems to be a karmic connection from a previous life. I don't know if it's because the meaning I've heard is too shallow, or because the good teachings are making it so.' Then he listened to Dharma Master Zang of Kaisan Temple explain the Dharma, and he felt that the principles and words were profound, so he wholeheartedly studied and admired him. That night he had a dream in which he went to Kaisan Temple and picked several hu (斛, a unit of volume) of plums. When he tried to eat them, he first got the branches and leaves. When he woke up, he realized: 'I should learn from him, and I will surely learn profound Dharma.' Soon after, Zang Gong passed away, and Abbot Chuo of Longguang Temple continued his work, so he returned to listen. At that time, he lacked the original text of the Satyasiddhi Shastra, and the temple rules did not allow him to stay. He only had one blanket, and it was winter, so he sold the blanket to copy the Satyasiddhi Shastra. Enduring the cold, he remained silent for several days in a row, and was finally able to attend the lectures. His understanding of the text and his explanation of the meaning were both excellent, and his unique insights were far superior to others. He believed that Nirodha Satya (滅諦) is inherent, and used coarse and fine to subdue people's minds. At that time, people thought this was far-fetched, but he had divine thoughts. Xiao Ji (蕭紀), the Prince Wuling (武陵王) of the Liang Dynasty (502-554), was stationed in Western Shu. He heard that there were many monks studying Abhidharma (義學) there, and that they needed someone with great knowledge and high reputation to preach the Dharma to them. Everyone discussed and recommended candidates, but none of them pleased Prince Wuling. Prince Wuling said: 'I remember at the Dharma assembly in previous years, there was a monk named Shao who was qualified for this selection. If he can go with me, I think he can revitalize the Dharma in the border areas.' So he invited him to Shu, where he lectured and guided in various temples like a flowing river. He once lectured at Longyuan Temple, and when he was about to finish, he saw a god in his room, wearing blue clothes, who paid his respects and said: 'May the Dharma Master always propagate the Dharma here, and I will protect you.' After saying that, he disappeared. So he continued to lecture many times, and clearly understood many principles. In the past, when he was in Yangdu, he suffered from qi (氣) disease and was often worried. When he lectured in Shu, all his diseases disappeared. Those who knew about it thought that it was the temple god who was protecting him. At that time, the Dharma seats in Chengdu often sounded three or four Dharma drums at the same time, competing to open the mysterious Dharma gate. But Dharma Master Shao had the most listeners, and no one could compare to him.
Bao Yuan
The son of the Chen family of Langzhong, at the age of twenty-three, at
成都出家。居羅天宮。欲學成實論。為弘通之主。州鄉術淺。不愜憑懷。齊建武元年。下都住龍光寺。從僧旻法師稟受五聚。經涉數載。義頗染神。旻曰。此君任性俊警。智慮過人。但恨回忽不倫。動靜險躁。若值通人優接。當成一世名士。若不遇時。不得其死。必當損辱大法矣。師酷好蒲撲。使酒挾氣。終日狼忙。無所推下。旻累諫曉喻。反以為仇。因爾改涂。復從智藏。采孺先業。自建講筵。貨財周瞻。篤勵辛勤。有倍恒日。每言。大丈夫當使人事我。何能久侍人。乃廣寫義疏。貴市王征南書。緘封一簏。有意西歸。同寺慧濟謔之曰。昔謝氏青箱不至。不得作文章。今卿白簏未來。判無講理。師曰。殊不然。此乃打狗杖耳。因帶帙西返。還住舊寺。標定義府。道俗懷欽。於是論筵頻建。聽眾數百。自重名行。少賓知己。沙門智訓。遊學京華。數論通敏。同還本壤。投分與交。師弗許也。后寺庫犯官。師自恃名高一州。為物所讓。以身代當。強悍不弭。至於事成。知當必敗。因爾出郭。于路以刃自刎。時年六十一矣。即普通七年也。
寶彖
安漢趙氏子。后居綿州昌隆之蘇溪。天性仁讓。慧心俊朗。嬰孩有異。二親欲試其度。以諸彩帛花果弓矢書疏。羅置其前。師便撥除餅果。而取書疏。眾共嘆異。咸
【現代漢語翻譯】 現代漢語譯本： 在成都出家，居住在羅天宮。想要學習《成實論》，成為弘揚此論的領袖。但州里的學術水平淺薄，不能滿足他的願望。齊建武元年（494年），前往京都，住在龍光寺，跟隨僧旻法師學習五聚之法。經過幾年，對義理頗有領悟。僧旻說：『這個人天性聰慧敏捷，智力超過常人，只可惜反覆無常，行為舉止輕率急躁。如果遇到通達之人引導，應當能成為一代名士。如果時運不濟，不得善終，必定會損害佛法。』這位法師酷愛蒲撲（一種遊戲），常常酒後逞強，整天忙忙碌碌，沒有定性。僧旻多次勸誡開導，反而被他視為仇人。因此改變方向，又跟隨智藏，繼承了先前的學業，自己開設講壇，財物充足，勤奮努力，比平時更加倍。他常說：『大丈夫應當使人事奉我，怎麼能長久地侍奉別人呢？』於是廣泛抄寫義疏，高價購買王征南的書籍，用箱子封好，打算西歸。同寺的慧濟戲謔他說：『過去謝氏的青箱不到，就不能寫文章。現在你的白箱還沒來，看來是沒法講經說法了。』法師說：『不是這樣的，這只是打狗的棍子罷了。』於是帶著經書返回西方，回到原來的寺廟居住，標榜定義府，道俗都很欽佩。因此講經的法會頻繁舉辦，聽眾有數百人。他自重名聲和品行，很少有賓客和知己。沙門智訓，遊學京城，精通各種理論，與他一同返回家鄉，想要與他結交，法師沒有答應。後來寺廟倉庫發生盜竊案，法師自恃在一州之內名聲很高，想要為寺廟承擔責任，但態度強硬不肯妥協，以至於事情鬧大。他知道事情必定會失敗，於是離開城郭，在路上用刀自刎，當時六十一歲，即普通七年（526年）。
寶彖（人名） 是安漢趙氏的兒子，後來居住在綿州昌隆的蘇溪。天性仁慈謙讓，心思聰慧明朗。嬰兒時期就有與衆不同的地方。他的父母想要測試他的志向，用各種彩色絲綢、花果、弓箭、書籍等物品，擺放在他的面前。法師便撥開餅果，而拿起書籍。眾人都感到驚歎奇異，都...
【English Translation】 English version: He became a monk in Chengdu, residing in Luotian Palace. He desired to study the Chengshi Lun (Treatise on the Completion of Truth) and become a leading figure in propagating it. However, the academic level in the prefecture was shallow, unable to satisfy his aspirations. In the first year of Jianwu (494) during the Qi dynasty, he went to the capital and stayed at Longguang Temple, where he received the Five Aggregates teachings from Dharma Master Sengmin. After several years, he gained a considerable understanding of the doctrines. Sengmin said, 'This man is naturally intelligent and quick-witted, with extraordinary intellect. It's a pity that he is fickle and inconsistent, and his behavior is rash and impetuous. If he encounters an enlightened person who can guide him well, he should become a famous scholar of his time. If he doesn't meet the right opportunity and doesn't die a good death, he will surely damage the Great Dharma.' This Dharma Master was fond of pupu (a type of game), often acted aggressively when drunk, and was busy all day long without settling down. Sengmin repeatedly advised and enlightened him, but was instead regarded as an enemy. Therefore, he changed his path and followed Zhizang, inheriting his previous studies. He established his own lecture platform, with ample financial support, and worked diligently, doubling his usual efforts. He often said, 'A great man should make others serve me, how can I serve others for long?' Thus, he widely copied commentaries and bought Wang Zhengnan's books at a high price, sealing them in a box, intending to return to the west. Huiji of the same temple joked, 'In the past, if the Qingxiang (blue box) of the Xie family didn't arrive, they couldn't write articles. Now that your white box hasn't arrived, it seems you can't lecture on the Dharma.' The Dharma Master said, 'That's not true. This is just a stick for beating dogs.' So he returned west with his scriptures, returning to his old temple, proclaiming the definition of the Fu (government office), and both Daoists and laypeople admired him. Therefore, lectures were frequently held, with hundreds of listeners. He valued his reputation and conduct, and had few guests and confidants. The Shamen (monk) Zhixun, who studied in the capital, was proficient in various theories, and returned to his hometown with him, wanting to befriend him, but the Dharma Master refused. Later, a theft occurred in the temple's treasury. The Dharma Master, relying on his high reputation in the prefecture, wanted to take responsibility for the temple, but his attitude was tough and unwilling to compromise, to the point that the matter escalated. Knowing that the matter would surely fail, he left the city and committed suicide with a knife on the road. He was sixty-one years old at the time, which was the seventh year of Putong (526).
Bao Tuan (personal name) Was the son of the Zhao family of Anhan, later residing in Suxi of Changlong in Mianzhou. He was naturally kind and humble, with a bright and intelligent mind. He was different from other infants. His parents wanted to test his aspirations, using various colored silks, flowers, fruits, bows and arrows, books, and other items, placing them in front of him. The Dharma Master then pushed aside the cakes and fruits, and picked up the books. Everyone was amazed and...
知必有成濟也。及年七歲。有緣至巴西。郡太守楊眺問云。承兒大讀書。因何名為老子。師曰。始生頭白故也。眺密異之。十六事梁平西王。初為道士童子。未學佛法。平西識其機鑒。使知營功德事。因見佛經。欣其文名。重其義旨。就檢讀誦。迷悟轉分。恒求佛法用祛昏漠。年二十有四。方得出家。即受具戒。先聽律典。首尾數年。略通持犯。回聽成實。傳授忘倦。不吝私記。須便輒給。研心所指。科科別致。末又聽韶法師講。偏窮旨趣。武陵王聞師大集摩訶堂。令講請觀音。初未綴心。本無文疏。始役情思。抽帖句理。詞義洞合。聽者盈席。私記其言。因成疏本。廣行於世。后還涪川。開化道俗。外典佛經相續訓導。引邪歸正。十室而九。又鈔集醫方。療諸集苦。或報以金帛者。一無所受。便有銜義懷德者。舍俗出家。或緣障未諧者。盡形八戒。師雖道張井絡。風播岷峨。而志意頹然。唯在通於正法。誠心標樹。不競人物。見大集一經。未弘蜀境。欲為之疏記。使後學有歸。乃付著經律。就山修纘。而眾復尋之。致有煩擾。再稔方就。一無留難。初至虛空藏品。于義不達。閉目思之。不覺身上空中。離床三四尺許。歘然大悟。竟文慧發。寫不供宣。據此為言。志力難擬矣。
實海
閬中龔氏子。少出
【現代漢語翻譯】 現代漢語譯本 知必有成濟也。等到七歲時，有緣分到了巴西。郡太守楊眺問道：『聽說您從小就讀書，為什麼名叫老子？』 師父說：『因為剛出生時頭髮就是白的。』 楊眺暗中感到驚異。十六歲時侍奉梁平西王。起初是道士童子，沒有學習佛法。平西王知道他有智慧，讓他管理營建功德的事情。因此見到佛經，喜愛它的文采，重視它的意義，於是就檢查閱讀，越發明白其中的道理。常常尋求佛法來消除昏昧。二十四歲時，才得以出家，隨即受了具足戒。先聽律典，前後數年，大致通曉了持戒和犯戒。回頭聽《成實論》，傳授不倦，不吝惜自己的筆記，需要時就拿出來給大家。研究的心所指向，條條都特別精到。最後又聽韶法師講解，徹底弄清了其中的旨趣。武陵王聽說師父在大集摩訶堂講經，命令請他講解《觀音經》。起初沒有用心準備，本來也沒有文稿，開始運用心思，摘取經文語句，詞義完全吻合。聽的人坐滿了席位，私下記錄他的話，因此成了疏本，廣泛流傳於世。後來回到涪川，開化道俗，用外典和佛經互相教導，引導邪惡歸於正道，十戶人家有九戶都歸正了。又抄集醫方，治療各種痛苦。有人用金錢財物來報答他，他一概不接受。於是就有感恩懷德的人，捨棄世俗出家，或者因為業障還沒有消除的，就終身持守八戒。師父雖然道風遠播，聲名傳遍岷山和峨眉山，但志向淡泊，只在于通達正法，真心實意地樹立正法，不與人爭名奪利。看到《大集經》這部經，還沒有在蜀地弘揚，想要為它作疏記，使後來的學習者有所歸依，於是交付了經律，就在山中修行撰寫。但人們又來尋找他，以致於有了煩擾。再次成熟后才完成，沒有遇到任何阻礙。當初到了《虛空藏品》時，對其中的意義不理解，閉上眼睛思考，不知不覺身上和空中，離開了床三四尺的樣子，忽然大悟，文章的智慧迸發出來，寫都來不及宣講。根據這件事來說，他的志向和力量是難以估量的。
實海
閬中龔氏的兒子，年少出家。
【English Translation】 English version He certainly knew that there would be accomplishment and aid. When he reached the age of seven, he had the opportunity to go to Brazil. The prefect of the commandery, Yang Tiao, asked, 'I hear that you have been studying since childhood, why are you named Laozi (老子)?' The master said, 'Because my hair was white when I was born.' Yang Tiao secretly marveled at him. At sixteen, he served King Pingxi of Liang. Initially, he was a Taoist novice and had not studied Buddhism. King Pingxi recognized his wisdom and entrusted him with managing meritorious deeds. Because of this, he saw Buddhist scriptures, admired their literary elegance, and valued their profound meaning. He then examined and read them, and his understanding became clearer. He constantly sought the Buddha's teachings to dispel his ignorance. At the age of twenty-four, he was finally able to become a monk and immediately received the full precepts. He first listened to the Vinaya (律典), and over several years, he generally understood the precepts and violations. He then listened to the Tattvasiddhi Shastra (成實論), teaching tirelessly and generously sharing his notes. He readily provided them whenever needed. His research focused on specific points, and each point was particularly insightful. Finally, he also listened to Dharma Master Shao's lectures, thoroughly understanding the essence. King Wuling heard that the master was giving lectures at the Great Assembly Mahā Hall and ordered him to lecture on the Avalokiteśvara Sutra (觀音經). Initially, he had not prepared carefully and had no written draft. He began to use his mind, extracting phrases and sentences from the scriptures, and the meaning of the words perfectly matched. The listeners filled the seats, and they privately recorded his words, which then became a commentary that was widely circulated. Later, he returned to Fuchuan, enlightening both monks and laypeople, teaching both external classics and Buddhist scriptures, guiding the heretical to the right path, so that nine out of ten households were converted. He also compiled medical prescriptions to cure various sufferings. If anyone offered him gold or silk in return, he would not accept any of it. Therefore, there were those who were grateful and virtuous, who renounced the world and became monks, or those whose karmic obstacles had not yet been cleared, who observed the eight precepts for life. Although the master's virtue spread far and wide, and his fame reached the Min and Emei mountains, his ambition was humble, and he only sought to understand the true Dharma, sincerely establishing the true Dharma, and not competing with others for fame and gain. Seeing that the Mahāsamnipāta Sutra (大集經) had not yet been propagated in the Shu region, he wanted to write a commentary on it so that later learners would have something to rely on. Therefore, he entrusted the scriptures and Vinaya, and practiced and wrote in the mountains. But people came to seek him out again, causing disturbances. It took another harvest season to complete it, without encountering any obstacles. Initially, when he reached the Akasagarbha (虛空藏) chapter, he did not understand the meaning. He closed his eyes and thought about it, and unconsciously his body and the space around him lifted three or four feet off the bed. Suddenly, he had a great enlightenment, and his literary wisdom burst forth, and he could not write fast enough to proclaim it. Based on this, his ambition and strength are immeasurable.
Shi Hai
The son of the Gong family of Langzhong, he became a monk at a young age.
家。有遠志。承揚都佛法崇盛。便決誓下峽。既至金陵。依云法師聽習成實。旁經諸席。亟發清譽。乃引眾別講。徒屬兼多。於時梁高重法。自講涅槃。命師論佛性義。便升論榻。雖往返言晤。而執鍮鉐香爐。帝曰。法師雖斷慳貪。香爐非鍮不執。師應聲曰。陛下位居宸極。帽簪非纛不戴。帝大悅。眾咸驚歎。及后還蜀。住謝寺。大弘講肆。武陵王紀作鎮井絡。敬愛無已。每就師宿。請談玄理。乃忘晝夜。至旦王將盥手。日影初出。王曰。日暉粉壁。狀似城中。風動剎鈴。方知寺里。其晨車蓋迎王。馬復嘶鳴。師曰。遙看蓋動。喜遇陳思。忽聽馬鳴。慶逢龍樹。相與欣笑而出。王升車謂御從曰。聽海法師言詞。令我盤桓而不能去。其辨給無方。為此例也。周氏跨躡梁益。庸公鎮方。彌加深敬。越于恒伍。時年八十。謂門人法明曰。吾將逝矣。一無前慮。但悲去後圖塔湮滅耳。當露屍以遺鳥獸。及建德之年。果被除屏。今院宇荒毀。唯餘一堂。容像存焉。
智方
資中人。其先東吳。遠祖宦于西蜀。遂乃成家。童稚出家。依州郭龍淵寺輪法師處。早與寶海周旋。同往揚都云法師座下。而機辯爽利。播名揚越。每講商略詞義。清雅泉飛。故使士俗執紙抄撮者。常數百人。初講法華。至寶塔品高妙。遂序王釋義
【現代漢語翻譯】 現代漢語譯本： 釋智林，籍貫不詳。他有遠大的志向。當時承接梁朝都城（今南京）佛法興盛的局面，便下定決心順長江而下。到達金陵（今南京）后，依止云法師聽習《成實論》，並廣泛涉獵其他經論，很快就獲得了很高的聲譽。於是他帶領眾人另外開講，門徒眾多。當時梁高祖蕭衍非常重視佛法，親自開講《涅槃經》，命智林法師論述佛性之義。智林法師便登上講座，雖然言語往來應對自如，但他始終拿著一個銅製的香爐。梁高祖說：『法師雖然斷除了慳吝貪婪，但香爐不是銅製的就不拿。』智林法師應聲回答：『陛下位居帝王的最高位置，帽子上的簪子不是用旄牛尾裝飾的就不戴。』梁高祖聽后非常高興，眾人都驚歎不已。之後智林法師返回蜀地，住在謝寺，大力弘揚講學。武陵王蕭紀鎮守井絡（今四川一帶），對智林法師非常敬愛，經常到智林法師處住宿，請教玄妙的義理，常常忘記白天黑夜。到早晨武陵王將要洗手時，太陽剛剛升起，武陵王說：『陽光照在白色的墻壁上，形狀好像城中的景象；風吹動寺廟的鈴鐺，才知道身在寺廟裡。』那天早晨，車蓋來迎接武陵王，馬也在嘶鳴。智林法師說：『遠遠地看到車蓋移動，高興地遇到了陳思王曹植；忽然聽到馬的鳴叫，慶幸地遇到了龍樹菩薩。』兩人互相笑著走了出去。武陵王上車后對侍從說：『聽智林法師的言辭，讓我流連忘返。』他辯論時隨機應變，就是這樣的例子。後來周氏佔據了梁州和益州，庸公鎮守一方，對智林法師更加敬重，超過了其他人。智林法師八十歲時，對門人法明說：『我將要去世了，沒有什麼可以憂慮的，只是擔心我去世后佛塔會被湮沒。應當將我的屍體露天放置，用來喂鳥獸。』到了建德年間（572-583年），智林法師的寺廟果然被拆毀。現在寺院荒廢，只剩下一間殿堂，容像還存在。
智方，是資中（今四川資中縣）人。他的祖先是東吳人，遠祖在西蜀做官，於是就在那裡安家。智方童年時出家，依止在州郭龍淵寺的輪法師處。他很早就與寶海交往，一同前往揚都（今江蘇揚州）云法師的座下學習。智方機智敏捷，辯才出衆，名聲傳揚到揚州和越州一帶。每次講經時，他商討詞義，言辭清雅流暢，所以士人和百姓拿著紙筆抄錄他講的內容，常常有數百人。他最初講解《法華經》，講到寶塔品時，內容高妙，於是就為王室解釋經義。
【English Translation】 English version: Sh釋 Zhilin (meaning: Wisdom Forest), his origin is unknown. He had great aspirations. Inheriting the flourishing of Buddhism in the Liang Dynasty's capital (now Nanjing), he resolved to go down the Yangtze River. Upon arriving in Jinling (now Nanjing), he studied the Satya-siddhi-shastra under Dharma Master Yun, and extensively studied other scriptures, quickly gaining a high reputation. Therefore, he led the assembly to give separate lectures, and had many disciples. At that time, Emperor Gaozu of Liang, Xiao Yan, highly valued Buddhism and personally lectured on the Nirvana Sutra, ordering Dharma Master Zhilin to discuss the meaning of Buddha-nature. Dharma Master Zhilin ascended the lecture seat, and although his words flowed freely, he always held a copper incense burner. Emperor Gaozu said, 'Although the Dharma Master has cut off stinginess and greed, he will not hold an incense burner unless it is made of copper.' Dharma Master Zhilin replied, 'Your Majesty is in the highest position of the emperor, and will not wear a hat unless it is decorated with yak tail.' Emperor Gaozu was very pleased, and everyone was amazed. Later, Dharma Master Zhilin returned to Shu and lived in Xie Temple, vigorously promoting lectures. Prince Wuling, Xiao Ji, guarded Jingluo (now the area around Sichuan), and respected and loved Dharma Master Zhilin very much. He often stayed at Dharma Master Zhilin's place, asking about profound meanings, often forgetting day and night. One morning, when Prince Wuling was about to wash his hands, the sun had just risen. Prince Wuling said, 'The sunlight shines on the white wall, and the shape is like the scene in the city; the wind blows the temple bells, and I know that I am in the temple.' That morning, a carriage came to greet Prince Wuling, and the horse was also neighing. Dharma Master Zhilin said, 'Looking at the moving carriage from afar, I am happy to meet Prince Chensi, Cao Zhi; suddenly hearing the horse's neighing, I am fortunate to meet Bodhisattva Nagarjuna.' The two laughed and walked out together. After Prince Wuling got into the carriage, he said to his attendants, 'Listening to Dharma Master Zhilin's words makes me linger and not want to leave.' His ability to debate and adapt is like this example. Later, the Zhou family occupied Liangzhou and Yizhou, and Duke Yong guarded one side, respecting Dharma Master Zhilin even more, surpassing others. When Dharma Master Zhilin was eighty years old, he said to his disciple Faming, 'I am about to pass away, and there is nothing to worry about, but I am worried that the pagoda will be submerged after my death. My body should be placed in the open air to feed the birds and beasts.' During the Jian De era (572-583 AD), Dharma Master Zhilin's temple was indeed demolished. Now the temple is deserted, with only one hall remaining, and the image still exists.
Zh智 Fang (meaning: Wisdom Direction) was from Zizhong (now Zizhong County, Sichuan). His ancestors were from Dongwu, and his distant ancestors were officials in Xishu, so they settled there. Zh智 Fang became a monk as a child, and followed Dharma Master Lun at Longyuan Temple in Zhou Guo. He associated with Bao Hai early on, and went to Dharma Master Yun's seat in Yangdu (now Yangzhou, Jiangsu) to study together. Zh智 Fang was intelligent, quick-witted, and eloquent, and his reputation spread to the areas of Yangzhou and Yuezhou. Every time he lectured on the scriptures, he discussed the meaning of the words, and his words were clear and elegant, so scholars and common people took notes of what he said, often numbering in the hundreds. He first lectured on the Lotus Sutra, and when he lectured on the Treasure Pagoda chapter, the content was profound, so he explained the meaning of the scriptures for the royal family.
了。乃曰。何必昔佛國土有此高妙。即楊都福地亦甚莊嚴。至如彌天七級。共日月爭光。同泰九層。與煙霞競色。方井則倒垂荷葉。圓桷則側布蓮花。似安住之居南。類尼佉之鎮北。耳聞目見。庶可聯衡。錄得者秘以赍歸。益部嗚呼嗟嘆。為驚絕。故其語出成章。狀如宿構。寶海頻來擊難。發其聲采。故海問曰。三變此方。改穢成凈。亦能變凡成聖否。答曰。化佛甚多。狹故須廣。凡聖自爾。何勞改變。又難。若爾則六十小劫。謂如食頃。但是聖睹。凡不能睹。凡聖俱睹。凡望俱聖。師笑曰。高座何曾道此。乃是自道自難耳。海覺言失。乃調曰。三隅木鬥。何謂智方。尋聲報曰。瓦礫洿池。那稱寶海。眾大笑而散。及疾甚。海恒來看慰。乃謝曰。智方不能攝養。致此沉痾。仰勞仁者數來垂問。愿生善見。常與同遊。俄而異香滿室。中夜卒于益部。年九十餘。
玄續
姓桑。成都人。出家既久。經綸道業。涅槃成實。所學之宗。常講法華。導引蒙曉。然風彩高峻。容止方復。言談之際。機候變通。達外書。工草隸。時吐篇什。繼美前修。又能折節下人。僮少道俗有才調者。命來與語。愛而狎之。至於侯王雄伯。名儒大德。便傲然特立。不以介意。而神爽更高。辯洽電疾。有梓州東曹掾蕭平仲者。梁高之孫也
【現代漢語翻譯】 現代漢語譯本：於是（我）說，何必說過去的佛國才有這樣高妙的景象，即使是楊都（今江蘇揚州）這塊福地也非常莊嚴。就像彌陀寺的七級浮屠，與日月爭輝；同泰寺的九層高塔，與煙霞比美。方井就像倒垂的荷葉，圓形的屋椽則像側面排列的蓮花。像是安住之居南（地名），類似於尼佉之鎮北（地名）。耳聞目見，大概可以相提並論。記錄下來的人秘密地帶回去，益州（今四川成都一帶）的人們發出驚歎，認為太令人驚絕了。所以他說出的話自然成章，好像早就構思好的一樣。寶海（人名）多次前來詰難，想要引發他的才華。所以寶海問道：『（佛）三次變化這個地方，將污穢變為清凈，也能將凡人變為聖人嗎？』（玄續）回答說：『化身佛很多，狹小的地方需要擴大。凡人和聖人自然而然就會變化，何必費力去改變呢？』寶海又問：『如果這樣，那麼六十小劫（佛教時間單位），就像吃頓飯的時間一樣短暫，但這只是聖人才能看到的，凡人看不到。如果凡人和聖人都能看到，那麼凡人看到的就是聖人的境界。』玄續笑著說：『高座（指講法者）何曾說過這些話，這只是你自己說給自己聽，自己為難自己罷了。』寶海意識到自己失言，於是緩和氣氛說：『三隅木斗（比喻不圓融的事物），怎麼能說是智慧的方形呢？』玄續立刻迴應說：『瓦礫和污泥的池塘，怎麼能稱作寶海呢？』眾人大笑而散。等到玄續病重的時候，寶海經常來看望慰問。玄續感謝他說：『我智方（玄續自稱）不能好好調養身體，導致病情沉重，仰仗仁者多次前來詢問，希望來世能有善見，常常與您一同遊歷。』不久之後，房間里充滿奇異的香氣，玄續在半夜于益州去世，享年九十多歲。
玄續（法師）
姓桑，是成都人。出家很久，精通佛法，對《涅槃經》和《成實論》很有研究，這是他所學的宗派。經常講《法華經》，引導那些不明白的人。他的風采高尚峻拔，容貌端正莊重。言談之間，機智靈活。通曉外道的書籍，擅長草書和隸書。時常寫出詩文，繼承前人的優秀傳統。又能放下身段，與人交往。對於童僕和年輕的道士、俗人中，有才華的人，就讓他們來與自己交談，喜愛並親近他們。至於侯王、雄伯（指地方豪強）、名儒、大德（指有德行的高僧），就傲然獨立，不放在心上。他的精神更加清爽，辯才像閃電一樣迅速。有梓州（今四川三臺）的東曹掾（官名）蕭平仲，是梁高祖的孫子。
【English Translation】 English version: Then (I) said, 'Why must we say that only the Buddha lands of the past have such sublime scenes? Even this blessed land of Yangdu (present-day Yangzhou, Jiangsu) is very solemn. Like the seven-storied pagoda of Mituo Temple, it competes with the sun and moon for brilliance; the nine-storied tower of Tongtai Temple rivals the colors of mist and clouds. The square well is like an inverted lotus leaf, and the round rafters are like lotus flowers arranged sideways. It resembles Anzhu's residence in the south (place name), similar to Niqie's town in the north (place name). What is heard and seen can probably be compared.' The person who recorded it secretly took it back, and the people of Yizhou (present-day Chengdu area, Sichuan) exclaimed in amazement, considering it too astonishing. Therefore, his words came out naturally, as if they had been conceived long ago. Baohai (personal name) came to challenge him many times, wanting to elicit his talent. So Baohai asked, '(The Buddha) has transformed this place three times, changing the impure into the pure. Can he also transform ordinary people into saints?' (Xuanxu) replied, 'There are many incarnate Buddhas, and narrow places need to be expanded. Ordinary people and saints will naturally change, so why bother to change them?' Baohai asked again, 'If so, then sixty small kalpas (Buddhist unit of time), are as short as the time it takes to eat a meal, but this is only visible to saints, not to ordinary people. If both ordinary people and saints can see it, then what ordinary people see is the realm of saints.' Xuanxu smiled and said, 'The high seat (referring to the speaker of the Dharma) has never said these words. This is just you talking to yourself, making things difficult for yourself.' Baohai realized that he had misspoke, so he eased the atmosphere and said, 'How can a three-cornered wooden bucket (a metaphor for something not well-rounded) be called a square of wisdom?' Xuanxu immediately responded, 'How can a pond of rubble and mud be called a sea of treasures?' The crowd laughed and dispersed. When Xuanxu became seriously ill, Baohai often came to visit and comfort him. Xuanxu thanked him and said, 'I, Zhifang (Xuanxu referring to himself), cannot take good care of my body, resulting in a serious illness. I rely on your kindness to come and ask about me many times. I hope to have good views in the next life and often travel with you.' Soon after, the room was filled with strange fragrance, and Xuanxu passed away in Yizhou in the middle of the night, at the age of ninety-plus.
Xuanxu (Dharma Master)
His surname was Sang, and he was from Chengdu. He had been a monk for a long time, and he was proficient in Buddhist teachings. He was well-versed in the Nirvana Sutra and the Tattvasiddhi Shastra, which were the schools he studied. He often lectured on the Lotus Sutra, guiding those who did not understand. His demeanor was noble and upright, and his appearance was dignified and solemn. In his speech, he was witty and flexible. He was knowledgeable in non-Buddhist books and skilled in cursive and clerical scripts. He often wrote poems, continuing the excellent traditions of his predecessors. He was also able to humble himself and associate with others. For servants and young Taoists and laypeople who had talent, he would have them come and talk with him, loving and befriending them. As for marquises, local strongmen, famous scholars, and great monks, he would stand aloof and not take them to heart. His spirit was even more refreshed, and his eloquence was as swift as lightning. There was Xiao Pingzhong, the Eastern Cao Yuan (official title) of Zizhou (present-day Santai, Sichuan), who was the grandson of Emperor Gao of the Liang Dynasty (502-557).
。博學機關。當時絕偶。往參談敘。文集相示。平仲尚之。從容曰。仰承高懷。蔑略諸貴等。今蒙禮顧。深愧非人。師曰。諸貴驕蹇。須以驕蹇對之。明公泛愛。故以泛愛相答。仲曰。法師從來不爾。今日忽然。疑是虛談。恐非實錄。答曰。貧道待公之虛實。亦如公遇續之實虛耳。相與歡笑。嘗為寶園寺制碑銘。中有彈老莊曰。老稱聖者。莊號哲人。持螢比日。用岳方塵。屬有祭江道士馮善英。過寺禮拜。見而惡之。謂師曰。文章各談其美。苦相誹毀。未識所懷。若不除改。我是敕使。當即奏聞。師曰。文章體勢。非爾所知。若稱敕使。欲相威脅者。我寺內年別差人當莊。此是敕許。亦是敕使。卿欲奏我。我當莊人亦能奏卿。英雖大恨。無如之。
道基
姓呂氏。河南東平人也。素挺生知。譽標岐嶷。年甫十四。負帙游于彭城。博聽眾師。隨聞成德。討論奧旨。則解悟言前。披析新奇。則思超文外。故徐許騰其明略。河海重其義方。致使儕等高推。前修仰上。隋太尉尚書令楊素。負材經國。任總權衡。嘗奉清猷。躬申禮敬。敘言命理。噎嘆而旋。顧諸宰伯曰。基法師佛法之後寄也。自見名僧。罕儔其匹。即請于東都。講揚心論。既夙承風駕。體預當衢。遊刃眾部。玄機秀舉。遂能談瀉河傾。響對雷動。于
【現代漢語翻譯】 現代漢語譯本： 博學機關。當時絕無僅有。前往參與談論敘事。將文集互相展示。平仲讚賞他。從容地說：『仰慕您高尚的情懷，輕視那些貴族等。如今承蒙您禮貌地顧及，深感慚愧，我不是那樣的人。』師父說：『那些貴族驕橫跋扈，必須用驕橫跋扈的態度對待他們。您明公泛愛，所以用泛愛來回答您。』平仲說：『法師您向來不是這樣，今天忽然這樣，懷疑是虛假的談論，恐怕不是真實的記錄。』回答說：『貧道對待您的虛實，也像您對待續之的實虛一樣罷了。』（他們）互相歡笑。曾經為寶園寺撰寫碑銘，其中有批評老莊的話說：『老子號稱聖人，莊子號稱哲人，（他們的作為）如同拿著螢火蟲比太陽，用泰山比塵土。』恰逢有祭江的道士馮善英，路過寺廟禮拜。看到碑銘后厭惡它，對師父說：『文章各自談論各自的美好，何苦互相誹謗詆譭，不知道您懷著什麼心思。如果不刪除更改，我是朝廷的使者，當即上奏朝廷。』師父說：『文章的體裁氣勢，不是您所能知道的。如果自稱是朝廷的使者，想要威脅我，我寺內每年都派人到您莊上當差，這是朝廷允許的，也是朝廷的使者。您要彈劾我，我當莊的人也能彈劾您。』馮善英雖然非常怨恨，也無可奈何。
道基
（道基）姓呂，是河南東平人。他天生聰慧，很小就顯露出卓越的才能。十四歲時，揹著書本到彭城遊學，廣泛聽取各位老師的教誨，隨聽隨學，成就德行。討論深奧的旨意，就能在言語之前領悟；剖析新奇的見解，就能使思想超越文章之外。所以徐許稱讚他的明智策略，河海看重他的道義和為人。以致於同輩都高度推崇他，前輩都仰慕他。隋朝（581年-618年）太尉尚書令楊素，憑藉才能治理國家，掌握總體的權力。曾經奉行清明的謀略，親自表達禮敬。敘述言論和命運的道理，（楊素）哽咽嘆息著離開。回頭對各位宰相大臣說：『道基法師是佛法未來的寄託啊。』自從見到（道基）這樣有名的僧人，很少有人能與他相比。隨即邀請他到東都，講揚《心論》。既然很早就承受了風範，身體力行地走在正道上，（他）在眾多的經典中運用自如，玄妙的機理秀拔挺立。於是能夠談論起來像河水傾瀉一樣，應答起來像雷聲震動一樣。在...
【English Translation】 English version: Learned institution. Unparalleled at the time. Went to participate in discussions and narratives. Showed each other collections of writings. Pingzhong praised him. Calmly said, 'I admire your noble sentiments, and disregard those nobles, etc. Now, receiving your courteous attention, I am deeply ashamed, I am not that kind of person.' The master said, 'Those nobles are arrogant and domineering, and must be treated with arrogance and domineering. You, Minggong, are universally loving, so I respond to you with universal love.' Zhong said, 'You, Master, have never been like this before. Today, suddenly, I suspect it is false talk, and I am afraid it is not a true record.' (The master) replied, 'The poor monk treats your truth and falsehood, just as you treat the truth and falsehood of Xu Zhi.' (They) laughed together. Once wrote an inscription for Baoyuan Temple, in which he criticized Lao Zhuang, saying, 'Laozi is called a sage, Zhuangzi is called a philosopher, (their actions) are like comparing fireflies to the sun, and using Mount Tai to compare to dust.' It happened that a Taoist Feng Shanying, who was offering sacrifices to the river, passed by the temple to pay his respects. Seeing the inscription, he hated it and said to the master, 'Articles each talk about their own beauty, why bother slandering and defaming each other, I don't know what you have in mind. If you don't delete and change it, I am an imperial envoy, and I will immediately report it to the court.' The master said, 'The style and momentum of the article are not something you can know. If you claim to be an imperial envoy and want to threaten me, our temple sends people to your village every year to work, this is allowed by the imperial court, and is also an imperial envoy. If you want to impeach me, the people in my village can also impeach you.' Although Feng Shanying was very resentful, there was nothing he could do.
Daoji (name of a monk)
His surname was Lü, and he was from Dongping, Henan. He was naturally intelligent and showed outstanding talent at a young age. At the age of fourteen, he carried his books to Pengcheng to study, widely listening to the teachings of various teachers, learning and achieving virtue as he listened. Discussing profound meanings, he could comprehend before words were spoken; analyzing novel insights, he could make his thoughts transcend beyond the text. Therefore, Xu Xu praised his wise strategies, and the river and sea valued his morality and character. As a result, his peers highly respected him, and his predecessors admired him. Yang Su, the Grand Commandant and Minister of the Department of State Affairs of the Sui Dynasty (581-618 CE), governed the country with his talent and held overall power. He once followed a clear strategy and personally expressed his respect. Narrating the principles of speech and destiny, (Yang Su) choked with sobs and left. Turning to the various prime ministers and ministers, he said, 'The Dharma Master Daoji is the future hope of Buddhism.' Since seeing such a famous monk, few can compare to him. He was immediately invited to Dongdu to lecture on the 'Treatise on Consciousness-Only'. Since he had long inherited the style and practiced the right path, (he) used the many scriptures freely, and the subtle mechanisms stood out prominently. Thus, he was able to speak like a river pouring out, and respond like thunder.
時大業初歲。隋運會昌。義學高於風雲。縉紳峙于山岳。皆擁經講肆。問道知歸。踵武相趨。遐邇鱗萃。乃纘雜心玄章。並抄八卷。共傳於世。成得諸門。自昔相導。皆經緯剖裂。詞飛戾天。控敘抑揚。范超前古。自爾四海標領。盛結慧日道場。皆望氣相師指途知返。以師榮冠望表。韻逸寰中。大業五年。敕召來止。遂即對揚玄論。允塞天心。隋后解統玄儒。將觀釋府。總集義學。躬臨論場。鑾駕徐移鳴笳。滿於馳道。御筵暫止駐蹕。清于教門。自大法東流。斯席為壯觀也。時披辯之徒。俱開令譽。及將登法座。各擅英雄。而解有所歸。並揖師而為玄宰。名居眾望。德展經綸。先創宏綱。次光帝德。百辟卿士咸異希聲。有隋墜歷。寇蕩中原。求禮四夷。宣尼有旨。乃鼓錫南鄭。張教西岷。於是巴蜀奔飛。望煙來萃。莫不廓清游霧。邪正分焉。教閱大乘。弘揚攝論。𨤲改先徹。緝纘亡遺。道邁往初。名高宇內。以聽徒難襲。承業易迷。乃又綴大乘章抄八卷。並詞致清遠。風教倫通。故覽卷履軾者。若登龍門。信鴻漸之有日矣。故貞觀帝里。宇內知名之僧。傳寫流輝。實為符契。但以世接無常。生涯有寄。將修論疏。溘爾而終。以貞觀十一年二月。卒于益部福感寺。春秋六十有餘。
靈睿
姓陳。本惟㯋川。
【現代漢語翻譯】 現代漢語譯本： 在大業（605-618年）初年，隋朝國運昌盛，義學之風盛行，如同風雲涌動，縉紳之士如同山嶽般屹立。他們都聚集在講經的場所，探求真理，迴歸正道，跟隨學習的人絡繹不絕，遠近的人們像魚鱗一樣聚集。於是整理了《雜心論》的玄妙章節，並抄寫成八卷，共同流傳於世。成就了各個門類，自古以來互相引導，都經過精細的分析和闡釋，文辭飛揚，氣勢逼人，敘述抑揚頓挫，超越了前代。從此，四海之內都以他為領袖，盛大地結成慧日道場。人們都通過觀察氣象來互相指引，知道迴歸正途。因為靈睿法師的聲望超過了眾人，名聲傳遍天下。大業五年（609年），隋煬帝下詔召見他，於是他當面對答玄妙的理論，完全符合隋煬帝的心意。隋朝滅亡后，精通玄學的儒生，將要參觀佛教的寺廟，總集義學，親自來到論辯的場所。皇帝的車駕緩緩移動，鳴響的笳聲充滿了馳道。御筵暫時停止，皇帝駐足在清凈的佛教寺門前。自從大法東傳以來，這樣的盛況是前所未有的。當時參與辯論的人，都獲得了美好的名聲。等到將要登上法座時，各自展現英雄氣概。而理解有所歸屬，都向靈睿法師作揖，尊他為玄學的主宰。名聲居於眾人之上，德行展現經綸之才。首先創立宏大的綱領，其次光大皇帝的德行。百官卿士都感到非常驚異，認為這是罕見的聲音。隋朝國運衰落，寇賊動盪中原。向四夷尋求禮樂，孔子有這樣的旨意。於是靈睿法師敲著錫杖前往南鄭，在西岷山弘揚佛法。因此，巴蜀地區的人們奔走相告，像看到炊煙一樣前來聚集。沒有誰不廓清心中的迷霧，邪惡和正義分明。講授和閱覽大乘佛法，弘揚《攝大乘論》。廣泛地修改先前不完善的地方，整理和繼承遺失的內容。他的道行超越了以往，名聲響徹天下。因為聽眾難以全部繼承，承接事業容易迷失方向，於是又撰寫了《大乘章》抄本八卷，文辭清麗，意境深遠，風俗教化倫理通達。所以閱讀這些書卷的人，就像登上了龍門一樣，相信能夠像鴻雁一樣逐漸高飛。所以在貞觀年間（627-649年），京城裡，宇內知名的僧人，傳抄這些書卷，使之流傳光輝，這實在是符合佛理的。但是因為世事變化無常，生命有所寄託。將要撰寫論疏的時候，忽然去世了。在貞觀十一年（637年）二月，在益州福感寺去世，享年六十多歲。
靈睿（Lingrui）（人名）
姓陳，原本是潁川人。
【English Translation】 English version: In the early years of the Daye era (605-618 AD), the Sui dynasty flourished, and the spirit of Yixue (the study of Buddhist doctrines) prevailed like wind and clouds. The gentry stood tall like mountains. They all gathered in places for lecturing on scriptures, seeking truth and returning to the right path. Those who followed and learned came in an endless stream, and people from far and near gathered like fish scales. Therefore, he organized the profound chapters of the Zaxinlun (Treatise on Assembling the Essentials of Consciousness), and copied them into eight volumes, which were jointly circulated in the world. He achieved accomplishments in various categories, guiding each other since ancient times, all through meticulous analysis and interpretation. The writing was soaring and imposing, the narration was modulated, surpassing previous generations. From then on, he was regarded as a leader within the four seas, and grandly formed the Huiri (Sun of Wisdom) Dojo. People guided each other by observing the atmosphere, knowing to return to the right path. Because Master Lingrui's reputation surpassed everyone else, his name spread throughout the world. In the fifth year of Daye (609 AD), Emperor Yang of Sui issued an edict summoning him. Thereupon, he answered profound theories face to face, fully satisfying the Emperor's heart. After the fall of the Sui dynasty, Confucian scholars who were proficient in metaphysics were about to visit Buddhist temples, gather Yixue, and personally come to the debating arena. The emperor's carriage moved slowly, and the sound of the horns filled the avenue. The imperial banquet was temporarily stopped, and the emperor stayed at the pure Buddhist temple gate. Since the Great Dharma spread eastward, such a grand occasion was unprecedented. At that time, those who participated in the debate all gained a good reputation. When they were about to ascend the Dharma seat, each showed heroic spirit. And understanding had a destination, all bowing to Master Lingrui, respecting him as the master of metaphysics. His reputation was above everyone else, and his virtue showed the talent of managing state affairs. First, he established a grand outline, and secondly, he glorified the emperor's virtue. All the officials and ministers were very surprised, thinking that this was a rare voice. The Sui dynasty declined, and bandits disturbed the Central Plains. Seeking rituals and music from the four barbarians, Confucius had such a purpose. Therefore, Master Lingrui went to Nanzheng with a tin staff, and promoted Buddhism in the Western Min Mountains. Therefore, the people of the Sichuan region rushed to tell each other, gathering like seeing smoke. No one did not clear the fog in their hearts, and evil and righteousness were clearly distinguished. Lecturing and reviewing Mahayana Buddhism, promoting the She Dachenglun (Compendium on the Great Vehicle). Widely revising the previous imperfections, organizing and inheriting the lost content. His practice surpassed the past, and his name resounded throughout the world. Because it was difficult for all listeners to inherit, and it was easy to get lost in inheriting the career, he then wrote eight volumes of the Dachengzhang (Mahayana Chapters) manuscript, with clear and beautiful words, profound artistic conception, and customs, education, and ethics were accessible. Therefore, those who read these books are like ascending the Dragon Gate, believing that they can gradually fly high like wild geese. Therefore, during the Zhenguan era (627-649 AD), in the capital, famous monks in the world copied these books, making them shine, which is really in line with Buddhist principles. But because the world is impermanent, and life has a purpose. When he was about to write a commentary, he suddenly passed away. In February of the eleventh year of Zhenguan (637 AD), he passed away at Fugan Temple in Yizhou, at the age of sixty-plus.
Lingrui (Name of a person)
His surname was Chen, and he was originally from Yingchuan.
流寓蜀部益昌之陳鄉。祖宗信于李氏。其母以二月八日。道觀設齋。因乞有子。還家夢在松林下坐。有七寶缽。于樹顛飛來入口。便覺有娠。不喜五辛。及其誕后。設或食葷。母子頭痛。於是持齋。八歲。二親攜至道士處。令誦步虛詞。面孔血出。還家入田。遇智勝法師。便曰。家門奉道。自欲奉佛。隨師出家。即將往益州勝業寺為沙彌。一夏之中。大品暗通。開皇之始。高麗印公。入蜀講三論。又為印之弟子。常業大乘。后隨入京。流聽諸法。大業之末。又返蜀部。住法聚寺。武德二年。安州皓公上蜀。在大建昌寺講開大乘。師止法筵三年。后還本住。常弘此經。又二年許。寺有異學。成實朋流。嫌此空論。常破吾心。將興害意。師在房中北壁而止。初夜還床。棲遑不定。身毛自豎。移往南床。坐至三更。忽聞北壁外有物撞度。達于臥處。就而看之。乃漆竹笴槊。長二丈許。向若在床。身即穿度。既害不果。又以銀鋌雇賊入房。師坐案邊。覓終不獲。但有一領甲。在常坐處。師知相害之為惡也。即移貫。還綿州益昌之隆寂寺。身相黑短。止長五尺。言令所及。通悟為先。常講大乘以為正業。貞觀元年。通州騫禪師。作檀越。盡形供給。至七年八月二十五日夜。師夢衣冠來迎。騫往西方去。徒眾缽中皆空無物。至三十
【現代漢語翻譯】 流寓在蜀地益昌縣陳鄉。祖輩信奉李氏道教。他的母親在二月八日，在道觀設齋祈福，祈求能生兒子。回家后夢見自己坐在松樹林下，有一個七寶缽從樹頂飛來入口，便感覺有了身孕。懷孕期間不喜葷腥。孩子出生后，如果吃了葷食，母子都會頭痛。於是堅持吃齋。八歲時，父母帶他去道士那裡，讓他誦讀步虛詞，他的面孔卻流出血來。回家后，他在田里遇到了智勝法師，便說：『我家世代信奉道教，但我自己想信奉佛教。』於是跟隨法師出家，前往益州勝業寺做沙彌。一個夏天的時間裡，就能背誦《大品般若經》。隋朝開皇年間（581年-600年），高麗的印公法師來到蜀地講解三論，他又做了印公的弟子，經常研習大乘佛法。後來跟隨印公入京，廣泛聽聞各種佛法。隋朝大業年間（605年-618年），又返回蜀地，住在法聚寺。唐朝武德二年（619年），安州的皓公來到蜀地，在大建昌寺講解大乘佛法，他留在法會三年。之後返回原來的住處，經常弘揚這部經典。又過了兩年左右，寺里有一些持不同見解的學人，是《成實論》的信徒，嫌棄他所講的空性理論，經常擾亂他的心緒，甚至想加害於他。他躲在房中北邊的墻壁旁。到了初夜回到床上，感到驚慌不安，渾身汗毛豎立。於是移到南邊的床。坐到三更時分，忽然聽到北邊的墻外有東西撞擊，一直撞到他睡覺的地方。過去檢視，原來是塗了漆的竹製長矛，大約二丈長。如果他當時在床上，身體就會被刺穿。既然加害沒有成功，又用銀子僱傭盜賊進入他的房間。他坐在書案旁邊，盜賊尋找他始終沒有找到。只有一件鎧甲，放在他經常坐的地方。他知道這種加害的行為是罪惡的，於是轉移到綿州益昌縣的隆寂寺。他的身形矮小，膚色黝黑，身高只有五尺。他的言語所及之處，都以通達領悟為先。經常講解大乘佛法作為自己的主要事業。唐朝貞觀元年（627年），通州的騫禪師作為施主，盡力供養他。到貞觀七年（633年）八月二十五日夜裡，他夢見有人穿著官服來迎接他，騫禪師往生西方極樂世界，徒弟們的缽中都空無一物。到了三十
【English Translation】 He drifted to Chen Village in Yichang County, Shu region (present-day Sichuan). His ancestors were believers in the Li family's Taoism. On the eighth day of the second month, his mother held a vegetarian feast at a Taoist temple, praying for a son. Upon returning home, she dreamed of sitting under a pine forest, where a seven-jeweled bowl flew from the treetop and entered her mouth, and she felt pregnant. During her pregnancy, she disliked pungent foods. After the child was born, if he or his mother ate meat, they would both have headaches. Therefore, she maintained a vegetarian diet. At the age of eight, his parents took him to a Taoist priest, who asked him to recite the 'Stepping Void' verses, but blood flowed from his face. After returning home, he encountered Dharma Master Zhisheng in the fields, and he said, 'My family has traditionally followed Taoism, but I wish to follow Buddhism myself.' He then left home with the Dharma Master and went to Shengye Temple in Yizhou (present-day Chengdu) to become a novice monk (śrāmaṇera). Within one summer, he could recite the Mahāprajñāpāramitā Sūtra by heart. At the beginning of the Kaihuang era (581-600 CE) of the Sui Dynasty, the Korean monk Yin Gong came to Shu to lecture on the Three Treatises (Sanlun), and he became Yin Gong's disciple, constantly studying Mahayana Buddhism. Later, he followed Yin Gong to the capital, where he widely listened to various Dharma teachings. At the end of the Daye era (605-618 CE) of the Sui Dynasty, he returned to Shu and resided at Fajusi Temple. In the second year of the Wude era (619 CE) of the Tang Dynasty, Abbot Hao of Anzhou came to Shu and lectured on Mahayana Buddhism at Dajianchang Temple. The master stayed at the Dharma assembly for three years. Afterwards, he returned to his original residence and often propagated this scripture. After about two more years, there were some scholars in the temple with different views, followers of the Tattvasiddhi Śāstra (Chengshi Lun), who disliked his teachings on emptiness and often disturbed his mind, even intending to harm him. He hid by the north wall in his room. When he returned to his bed in the early evening, he felt uneasy and his hair stood on end. So he moved to the south bed. Sitting until the third watch of the night, he suddenly heard something hitting the north wall, reaching his sleeping place. Upon inspection, it was a lacquered bamboo spear, about two zhang (approximately 20 feet) long. If he had been in bed, his body would have been pierced. Since the harm was unsuccessful, they hired thieves with silver to enter his room. The master sat by the desk, but the thieves could not find him. There was only a suit of armor in his usual sitting place. Knowing that such harmful actions were evil, he moved to Longji Temple in Yichang County, Mianzhou. His appearance was short and dark, only five chi (approximately five feet) tall. His words were always aimed at understanding and enlightenment. He often lectured on Mahayana Buddhism as his main practice. In the first year of the Zhenguan era (627 CE) of the Tang Dynasty, Chan Master Qian of Tongzhou became his patron, providing him with lifelong support. On the night of the twenty-fifth day of the eighth month of the seventh year of the Zhenguan era (633 CE), he dreamed that someone in official attire came to greet him, and Chan Master Qian was reborn in the Western Pure Land. The disciples' bowls were all empty.
日。寺內鐘磬一時皆鳴。騫至三更。據繩床跏坐而終。師周流講唱。傳化不絕。至二十年八月二十四日三更。大風忽起。眾聞聲曰。靈睿法師。來年十月。往南海大國。光明山西阿。觀世音菩薩所受生也。至期十月三日。合寺長幼道俗。見幡華從空而下。菩薩滿寺。師猶坐房中看經。外有僧告師曰。幡花異香充寺。師聞捉經出看。斂容立終。堅住不倒。扶臥房中。三更忽起跏坐如生。刺史躬手付香供養。道俗相送歸東度山。設大會。時年八十三矣。然其潔清。自童稚不飲葷辛。獲如是報云。
僧副
太原祁縣王氏子。弱冠清苦。鑒徹絕群。年過小學。識成大量。鄉黨稱奇。不仁者遠。而性愛靜。游無遠近。裹糧尋師。訪所不逮。有達磨禪師。善明觀行。循擾巖穴。言問深博。從而出家。義無再問。一貫懷抱。尋端極緒。為定學宗。后乃周曆講座。經論並知。學唯為己。聖人無言。齊建武年。南遊揚輦。止於鐘山定林寺。師美其林藪。得棲心之勝壤也。行逾冰霜。言而有信。三衣六物。外無盈長。應時入里。道俗式瞻。加以王侯請道。頹然不怍。咫尺宮闈。未嘗謁覲。既行為物覽。道俗攸屬。梁高素仰清風。雅為嗟賞。乃命匠人。考其室宇于開善寺以待之。恐有山林之思。師每逍遙于門。負杖而嘆曰。環堵
之室。蓬戶甕牖。匡坐其間。尚足為樂。寧貴廣廈而賤茅茨乎。且安而能遷。古人所尚。何必滯此。用賞耳目之好耶。乃有心岷嶺。觀彼峨眉。會西昌侯蕭淵藻。出鎮蜀部。即拂衣附之。爰至井絡。雖途經九折。無忘三念。又以少好經籍。執卷緘默。動移晨晷。遂使庸蜀禪法。自此大行。久之還返金陵。覆住開善。先是胡翼之山。有神人現。以慧印三昧。授與野人何規曰。可以此經與南平王。觀為病行齋三七日也。若不曉此法。問之於副時以訪之。果是其曾所行法。南平遂行齋祀。疾便康復。豈非內因外構。更相起予。不久卒于開善寺。春秋六十有一。即普通五年也。窆于下定林之都門外。天子哀焉。下敕流贈。初有勸修福者。師厲聲曰。貨財延命。去道遠矣。房中什物。並施招提僧。予歿之後。但棄山谷。飽于鳥獻。勿營棺壟。以乖我意。門徒涕淚不忍從之。將為勒碑旌德。而永興公主。素有歸信。進啟東宮。請著其文。有令。遣湘東王繹。為之樹碑于寺。
曇詢
楊氏。弘農華陰人。后遷宅于河東郡。弱年樂道。久滯樊籠。年二十二。方舍俗事。遠訪巖隱。游至白鹿山北霖落泉寺。逢曇準禪師而蒙剃髮。又經一載圓具。謹攝自修。宗稟心學。而專志決烈。同侶先之。圓備戒律。又誦法華。初夏既登。
【現代漢語翻譯】 現代漢語譯本： 他的居室簡陋，如同蓬草編的門和瓦罐做的窗戶。端正地坐在其中，仍然感到快樂。難道一定要追求寬敞的房屋，而輕視簡陋的茅草屋嗎？況且安於現狀又能遷移，這是古人所推崇的，何必拘泥於此，爲了滿足耳目的享受呢？於是他心向岷山、邛崍山一帶，想去觀賞峨眉山。恰逢西昌侯蕭淵藻出任蜀地鎮守，他就跟隨前往。到達井絡后，雖然路途曲折，但他沒有忘記佛家的三念（可能指唸佛、念法、念僧）。又因為他從小喜愛經書，所以總是手不釋卷，默默研讀，常常因此而忘記時間流逝。因此，庸蜀一帶的禪法，從此開始興盛。很久以後，他返回金陵，再次居住在開善寺。此前，胡翼之山有神人顯現，將慧印三昧傳授給野人何規，說：『你可以將此經交給南平王，讓他爲了治病而進行齋戒三七日。如果不明白此法，可以向副時詢問。』結果這正是副時曾經修習過的法門。南平王於是進行齋戒祭祀，疾病很快痊癒。這難道不是內因外因相互作用，互相促進的結果嗎？不久之後，他在開善寺圓寂，享年六十一歲，時為普通五年（524年）。安葬在下定林寺的都門外。天子為之哀悼，下令追贈。當初有人勸他修建佛寺以求福報，他厲聲說道：『用錢財來延續生命，離道義就遠了。』他將房中的所有物品都捐贈給招提寺的僧人，並囑咐說：『我死之後，只要將我的遺體拋棄在山谷中，讓鳥獸來食用就可以了，不要為我建造棺材墳墓，這違揹我的意願。』門徒們哭泣著不忍心這樣做，想要為他立碑來表彰他的德行，而永興公主一向信奉佛法，於是向東宮稟告，請求為他撰寫碑文。皇帝下令，派遣湘東王蕭繹為他在寺中立碑。
曇詢（僧人名）
楊氏，是弘農華陰人，後來遷居到河東郡。從小就喜愛佛法，但長期被世俗所束縛。二十二歲時，才放下世俗之事，去尋訪隱士。遊歷到白鹿山北面的霖落泉寺，遇到曇準禪師並剃度出家。又過了一年，受具足戒。他謹慎地自我修行，以心學為宗旨，並且意志堅定。同伴們都先他一步，圓滿地具備了戒律。他又誦讀《法華經》。初夏時節，他已經登上……
【English Translation】 English version: His room was simple, like a thatched door and earthenware window. Sitting upright within it was still enough to bring joy. Why value grand mansions over humble cottages? Moreover, being content yet adaptable was esteemed by the ancients; why be attached to one place for the sake of pleasing the eyes and ears? Thus, he yearned for the Min and Qionglai Mountains, desiring to see Mount Emei. Coincidentally, Xiao Yuanzao, the Marquis of Xichang, was appointed to govern the Shu region, and he followed him there. Upon arriving at Jingluo, though the journey was arduous, he never forgot the Three Recollections (possibly referring to Buddha, Dharma, and Sangha). Furthermore, because he had loved scriptures since childhood, he always held a book, silently studying, often forgetting the passage of time. Consequently, the Chan Buddhism of the Yong and Shu regions flourished greatly from then on. After a long time, he returned to Jinling and resided at Kaisan Temple again. Previously, a divine being had appeared on Mount Hu Yizhi, imparting the Samadhi of the Wisdom Seal to a wild man named He Gui, saying, 'You can give this scripture to the Prince of Nanping, so that he may observe a three-seven-day fast for healing his illness. If you do not understand this method, ask Fu Shi about it.' As it turned out, this was the very method that Fu Shi had practiced before. The Prince of Nanping then performed the fast and sacrifices, and his illness quickly healed. Was this not the result of internal and external causes interacting and promoting each other? Not long after, he passed away at Kaisan Temple at the age of sixty-one, in the fifth year of the Putong era (524 AD). He was buried outside the Dumen gate of Lower Dinglin Temple. The Emperor mourned him and issued an edict for posthumous honors. Initially, someone advised him to build temples to seek blessings, but the Master sternly said, 'Using wealth to prolong life is far from the Way.' He donated all the items in his room to the Sangha of Zhaoti Temple, and instructed, 'After my death, just abandon my body in the mountains and valleys, let the birds and beasts feed on it, and do not build a coffin or tomb for me, as this would go against my wishes.' The disciples wept and could not bear to do so, wanting to erect a stele to commend his virtues, but Princess Yongxing, who had always been a believer in Buddhism, reported to the Eastern Palace, requesting that an inscription be written for him. The Emperor ordered Xiao Yi, the Prince of Xiangdong, to erect a stele for him at the temple.
Tanxun (name of a monk)
The Yang family was from Huayin in Hongnong, later relocating to the Hedong Commandery. From a young age, he loved the Dharma but was long confined by worldly affairs. At the age of twenty-two, he finally relinquished worldly matters and sought out hermits. Traveling to Linluo Spring Temple north of White Deer Mountain, he encountered Chan Master Tanzhun and was tonsured. After another year, he received the full precepts. He diligently cultivated himself, adhering to the Mind-Only school and being resolute in his determination. His companions preceded him in fully completing the precepts. He also recited the Lotus Sutra. As early summer arrived, he ascended...
還師定業。承僧稠據于蒼谷。遂往問律。稠亦定山郢匠。前傳所敘。師以聲光所被。遙相揖敬。住既異林。精融理極。思展言造。每因致隔。但為路罕人蹤。岡饒野獸。棲幽既久。性不狎塵。來往質疑。未由樵逕。直望蒼谷以為行表。荊棘砂礫。披跨不難。巖豁幽阻。攀緣登陟。志存正觀。不以邪道自通。又以旁垂利道。由曲前而通滯。吾今漂指雖艱。必直進以程業。用斯微意。隨境附心。不亦善乎。每云。與其失道而幸通。寧合道不幸而窮耳。故履踐重阻。不難涂窮。后經三夏。移住鹿土谷修禪。屬枯泉重出。鹿麋繞院。故得美水馴獸。日濟道鄰。從學之徒。相慶茲瑞。時因請法。暫往雲門。值徑陰霧昏。便成失道。賴山神示路。方會本途。此乃化感幽冥。神明翊衛。時有盜者來竊蔬菜。將欲出園。乃為群蜂所螫。師聞來救。慈心將治。得全余命。嘗有趙人遠至。慇勤致禮。陳雲。因病死穌。故蒙恩澤。往見閻王詰問。罪當就獄。賴有曇詢禪師。來為請命。王因放免。生來未委。訪尋方究。又山行值二虎相鬥。累時不歇。師乃執錫分之。以身為翳。語云。同居林藪。計無大乖。幸各分路。虎低頭受命。便飲氣而散。屢逢熊虎交諍。事略同此。而或廓居榛梗。唯師一蹤。入鳥不亂。獸見如偶。斯又陰德感物。顯用成仁
【現代漢語翻譯】 現代漢語譯本 還師定業：還師（生卒年不詳）致力於堅定自己的修行事業。他聽說僧稠（480-560）居住在蒼谷，於是前去請教佛法。僧稠也是一位像定山郢匠一樣技藝精湛的人。正如之前的傳記所記載，還師被僧稠的聲名所吸引，遠遠地就表示敬意。兩人居住的環境不同，但都精通佛理。還師常常想表達自己的見解，但因為道路阻隔而難以實現。那裡人跡罕至，野獸眾多。長期隱居使得還師不習慣與世俗之人交往。因此，他無法通過樵夫踩出的小路前去請教，只能直接遙望蒼谷作為前進的方向。他克服了荊棘和砂礫的阻礙，攀登陡峭的山巖。他的志向在於追求正法，不走邪門歪道。他還認為，如果能通過彎曲的道路幫助他人，使他們從迷途中解脫出來，也是值得的。他說：『即使道路艱難，我也一定要直行，以完成我的修行事業。』這種微小的想法，隨著環境的變化而與內心相契合，難道不好嗎？他常說：『與其迷失正道而僥倖到達目的地，寧願遵循正道而不幸走到盡頭。』因此，他克服重重阻礙，不怕道路的艱難。後來，經過三個夏天，他搬到鹿土谷修行禪定。那裡枯竭的泉水重新涌出，鹿和麋鹿圍繞著他的住所。因此，他能夠得到美好的水源，馴服野獸，每天幫助周圍的人。前來學習的人們都為此感到慶幸。有一次，因為請法的緣故，他暫時前往雲門。途中遇到濃霧，迷失了方向。幸虧山神指路，才得以回到原來的道路。這真是感化了幽冥，得到了神明的庇護。當時，有盜賊來偷菜，正要出園時，被一群蜜蜂蜇傷。還師聽到后趕來救治，用慈悲心救了他的性命。曾經有位趙地人遠道而來，恭敬地行禮，並陳述說：『我因病死去，又奇蹟般地復活，因此蒙受了恩澤。我死後去見閻王，閻王審問我的罪行，判我應該下地獄。幸虧有曇詢禪師來為我**，閻王因此放免了我。我生前不知道曇詢禪師是誰，所以四處訪尋，才得知是您。』還有一次，還師在山中行走，遇到兩隻老虎互相爭鬥，持續了很久。還師於是拿著錫杖分開它們，用自己的身體作為屏障，對它們說：『你們同住在山林中，不應該有太大的衝突。希望你們各自離開。』老虎低下頭，接受了他的命令，便停止爭鬥，各自離開了。他還多次遇到熊和老虎爭鬥，情況與此類似。他獨自居住在荒野中，只有他一個人的軌跡。鳥兒飛入他的住所也不感到驚擾，野獸見到他也像見到同伴一樣。這又是陰德感化萬物，顯現出仁慈的作用。
【English Translation】 English version Huan Shi's (dates unknown) Determination in His Practice: Huan Shi was committed to solidifying his practice. Hearing that Seng Chou (480-560) resided in Canggu (meaning 'Green Valley'), he went to seek his teachings on the Vinaya (discipline). Seng Chou was also a skilled craftsman like the artisan of Dingshan Ying. As described in previous biographies, Huan Shi was drawn to Seng Chou's reputation and expressed his respect from afar. Although their living environments differed, both were well-versed in Buddhist principles. Huan Shi often wanted to express his views, but the roads were difficult to traverse. The area was sparsely populated and filled with wild animals. Living in seclusion for a long time made Huan Shi unaccustomed to interacting with worldly people. Therefore, he could not use the paths made by woodcutters to seek instruction, but instead directly looked towards Canggu as his guide. He overcame the obstacles of thorns and gravel, climbing steep cliffs. His aspiration was to pursue the correct Dharma (teachings), not to take unorthodox paths. He also believed that it was worthwhile to help others through winding paths, freeing them from delusion. He said, 'Even if the road is difficult, I must go straight to complete my practice.' This small thought, changing with the environment and aligning with his heart, is it not good? He often said, 'Rather than getting to the destination by losing the right path, I would rather follow the right path and unfortunately reach the end.' Therefore, he overcame many obstacles, unafraid of the difficulty of the road. Later, after three summers, he moved to Lutugu (meaning 'Deer Earth Valley') to practice meditation. There, the dried-up spring reappeared, and deer and elk surrounded his residence. Therefore, he was able to obtain good water sources, tame wild animals, and help those around him every day. Those who came to learn were delighted by this auspicious sign. Once, because of a request for Dharma, he temporarily went to Yunmen (a place name). On the way, he encountered dense fog and lost his way. Fortunately, the mountain god showed him the way, and he was able to return to his original path. This truly transformed the unseen and received the protection of the gods. At that time, a thief came to steal vegetables and was about to leave the garden when he was stung by a swarm of bees. Huan Shi heard about it and came to the rescue, saving his life with compassion. Once, a person from Zhao (an ancient state in China) came from afar, respectfully bowing and stating, 'I died from illness and miraculously came back to life, therefore receiving grace. After I died, I went to see Yama (the King of the Underworld), who questioned my sins and sentenced me to hell. Fortunately, Zen Master Tanxun came to intercede for me, and Yama released me. I did not know who Zen Master Tanxun was when I was alive, so I searched everywhere and learned that it was you.' Another time, Huan Shi was walking in the mountains and encountered two tigers fighting each other for a long time. Huan Shi then held his staff and separated them, using his body as a barrier, saying to them, 'You live together in the forest and should not have such great conflicts. I hope you each leave.' The tigers lowered their heads, accepted his command, and stopped fighting, each leaving. He also encountered bears and tigers fighting many times, with similar situations. He lived alone in the wilderness, with only his tracks. Birds flew into his residence without feeling disturbed, and animals saw him as if they were seeing a companion. This is again the hidden virtue transforming all things, revealing the effect of benevolence.
。何以嘉焉。每入禪定。七日為期。白虎入房。仍為窟宅。獨處靜院。不出十年。自有禪蹤。斯人罕擬。自爾化流河朔。盛闡禪門。杖䇿裹糧。鱗歸霧結。隋文重其德音。致誠虔敬。敕儀同三司元壽。親送璽書。兼以香供。以開皇十九年。風疹忽增。卒于柏尖山寺。春秋八十。五十五夏矣。
錦江禪燈卷第十七 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第十八
僧淵
姓李。郪人。家本巨富。為巴蜀所稱。及師初誕。天雨銅錢于庭。家內合運。處處皆滿。父運錢疲勞。噓唱云止。錢不復下。倉內貯米。但及於半。忽滿溢出。親姻外內。莫不驚歎其福。自少至長。志干殊人。行則安徐。坐必跏趺。眼光外射。𦦨𦦨發越。容色玉潤。狀若赤銅。聲若洪鐘。響發林動。兩足輪相十角分明。二手九井紋理如畫。年十八。身長七尺。其父異之。稟命出家。二親送至城西康興寺落髮。今福緣寺是也。博尋明師。凡讀經論。經耳不忘。蘊括懷抱。奉戒守素。大布為衣。瓶缽之外無所蓄積。與同寺毅法師交遊。二人乃蜀郡僧中英傑也。相隨入京。博採新異。有陟岵寺沙門僧寶。禪道幽深。帝王所重。便依學定。豁爾知津。經涉炎涼。詳核詞義。師研精定道。毅博通經術。丘索草隸
【現代漢語翻譯】 現代漢語譯本：他憑什麼受到嘉獎呢？他每次進入禪定，都以七天為期。白虎進入他的房間，仍然把那裡當作自己的洞穴。他獨自住在安靜的院子里，不出十年，自然就有了禪的軌跡。這樣的人很少有人能比得上。從此以後，他的教化流傳到河朔（今華北地區），盛大地闡揚禪宗法門。他拄著枴杖，帶著乾糧，追隨他的人像魚鱗般歸附，像霧氣般凝聚。隋文帝（581年-604年）非常看重他的德行和聲望，以至誠之心虔誠地尊敬他，敕令儀同三司元壽親自護送皇帝的詔書，並送上香火供奉。在開皇十九年（599年），他忽然得了風疹，在柏尖山寺圓寂，享年八十歲，僧臘五十五年。
錦江禪燈卷第十七 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第十八
僧淵（人名）
姓李，是郪縣（今四川省射洪市）人。他家原本非常富有，是巴蜀地區所稱道的。等到僧淵出生時，天上在他家的庭院裡下起了銅錢雨，家裡的所有容器，到處都裝滿了銅錢。他的父親因為搬運銅錢而感到疲勞，發出停止的訊號，銅錢就不再降落。倉庫里儲存的米，只到一半的時候，忽然就滿溢出來。親戚朋友，沒有不驚歎他有福氣的。從年少到長大，他的志向和才能都與衆不同。行走時安詳緩慢，坐著時必定是跏趺坐。眼光向外射出，精神煥發。容貌像玉一樣潤澤，像赤銅一樣顏色。聲音像洪鐘一樣，響亮地在樹林中迴盪。兩隻腳的腳底有輪相，十個角都分明，兩隻手的掌紋像九井一樣，紋理如畫。十八歲時，身高七尺。他的父親認為他很特別，稟告他出家。父母親送他到城西的康興寺剃度出家，也就是現在的福緣寺。他廣泛地尋訪名師，凡是讀過的經書和論著，聽過之後就不會忘記，全部都蘊藏在心中。他遵守戒律，保持樸素，用粗布做衣服，除了瓶缽之外，沒有其他的積蓄。他和同寺的毅法師交遊，兩人都是蜀郡僧人中的英傑。他們一起入京，廣泛地學習新的知識。有陟岵寺的沙門僧寶，禪道幽深，受到帝王的器重，於是僧淵就依附他學習禪定，豁然開朗，知道了門徑。經過一段時間的學習，詳細地研究詞語的含義。僧淵專心研究禪定之道，毅法師博通經書和術數，精通草書和隸書。
【English Translation】 English version: How could he be commended? Every time he entered meditation, it lasted for seven days. A white tiger entered his room, still treating it as its own den. He lived alone in a quiet courtyard, and within ten years, he naturally developed traces of Zen practice. Such a person is rarely matched. From then on, his teachings spread to Hebei (present-day North China), greatly propagating the Zen Buddhist teachings. He carried a staff and dry rations, and those who followed him gathered like scales and condensed like mist. Emperor Wen of the Sui Dynasty (581-604 AD) highly valued his virtue and reputation, and sincerely respected him. He ordered Yuan Shou, the Grand Master of the Three Departments, to personally deliver the imperial edict, along with incense offerings. In the nineteenth year of the Kaihuang era (599 AD), he suddenly contracted rubella and passed away at Baijianshan Temple at the age of eighty, with fifty-five years as a monk.
Jinjiang Zen Lamp, Volume 17 卍 New Continued Collection, Volume 85, No. 1590, Jinjiang Zen Lamp
Jinjiang Zen Lamp, Volume 18
Monk Yuan (personal name)
His surname was Li, and he was from Qi County (present-day Shehong City, Sichuan Province). His family was originally very wealthy, renowned in the Bashu region. When the master was born, copper coins rained down in his courtyard, filling all the containers in the house. His father, tired from carrying the coins, signaled for it to stop, and the coins ceased to fall. The rice stored in the granary, only half full, suddenly overflowed. Relatives and friends were all amazed at his good fortune. From a young age, his aspirations and talents were extraordinary. He walked calmly and slowly, and always sat in the lotus position. His eyes shone outward, and his spirit was radiant. His appearance was as smooth as jade, and his color was like red copper. His voice was like a resounding bell, echoing in the forest. The wheel marks on the soles of his feet were clear with ten angles, and the lines on his hands were like nine wells, with patterns like paintings. At the age of eighteen, he was seven feet tall. His father considered him special and reported his intention to become a monk. His parents sent him to Kangxing Temple in the west of the city to have his head shaved, which is now Fuyuan Temple. He widely sought out famous teachers, and he never forgot any of the scriptures and treatises he read, keeping them all in his heart. He observed the precepts and remained simple, wearing coarse cloth and having no possessions other than his bowl and staff. He befriended Dharma Master Yi of the same temple, and the two were outstanding figures among the monks of Shu County. They went to the capital together to learn new knowledge. There was the Shramana Sengbao of Zhihu Temple, whose Zen path was profound and respected by the emperor, so Monk Yuan followed him to study meditation, suddenly enlightened and knowing the way. After a period of study, he carefully studied the meaning of words. Monk Yuan focused on studying the path of meditation, while Dharma Master Yi was well-versed in scriptures and numerology, and proficient in cursive and clerical scripts.
。靡不留心。周武廢教。便還故寺。割東行房以為私宅。餘者供官。隋氏運開。更新締構。領匠伐木。連雨兩月。師執爐祈請。隨語便晴。造塔須金盤。又請地府。隨言即掘。應命藏開。用足余金還歸本窟。詳斯福力。今古未聞。常給孤獨。不逆人意。遠近隨助。泉布若流。又以錦水江波沒溺者眾。便於南路欲架飛橋。才扣此機。眾事咸集。昔諸葛武侯。指二江內。造七星橋。造三鐵錞。長八九尺。徑三尺許。人號鐵槍。擬打橋柱。用訖投江。須便祈祠。方可出水。師造新橋。將行豎柱。其錞自然浮水來至橋津。及橋成也。又自投水。道俗歌謠。於今逸耳。淵毅二師併爲物軌。晨夕問法。無虧遺寄。毅以仁壽二年十二月十二日寅時。告弟子曰。三界無常。吾將逝矣。言終神謝福緣本住。春秋六十有九。師聞之憫然曰。毅師已往。我豈獨留。俄而遘疾。遺與同瘞。即以其月十四日亦化。春秋八十有四。至十七日。並窆於九里堂。刊石紀之於寺堂。陳子良為文。
法進
住益州綿竹縣響應山玉女寺。為輝禪師弟子。後於定法師所。受十戒。恭謹精誠。謙恪為務。唯業坐禪。寺后竹林。常于彼坐。有四䝤虎。繞於左右。師語勿泄其機。后習水觀。家人取柴。見繩床上有好清水。拾兩白石安著水中。師暮還寺。彌
【現代漢語翻譯】 現代漢語譯本： 沒有不留心的。周武帝廢除佛教。於是回到原來的寺廟。割讓東邊的房屋作為私宅。剩餘的供給官府。隋朝國運開啟。重新建造寺廟。帶領工匠砍伐樹木。連續下雨兩個月。法師拿著香爐祈禱。隨著祈禱雨就停了。建造佛塔需要金盤。又向地府祈求。隨著祈求就挖掘了出來。按照要求埋藏開啟。用足夠的剩餘金子還歸原來的洞穴。詳細地說這種福力。從古到今沒有聽說過。經常給予孤獨者（常給孤獨：佛教術語，指樂善好施的富翁須達多）。不違背別人的意願。遠近的人都來幫助。錢財像流水一樣。又因為錦水江波淹死的人很多。於是在南路想要架設飛橋。才開始這個計劃。各種事情都聚集起來。以前諸葛武侯。在二江之內。建造七星橋。製造三個鐵錞（chún，古代一種樂器），長八九尺。直徑三尺左右。人們叫做鐵槍。打算用來打橋柱。用完后投入江中。需要祈禱。才可以出水。法師建造新橋。將要豎立橋柱。那鐵錞自然浮水來到橋邊。等到橋建成后。又自己投入水中。道士和百姓歌唱。至今還在流傳。淵毅二位法師都為世人做榜樣。早晚請教佛法。沒有虧待遺留的囑託。毅法師在仁壽二年（602年）十二月十二日寅時。告訴弟子說。三界無常。我將要離去了。說完就去世了，福緣迴歸本來的地方。享年六十九歲。法師聽到后悲傷地說。毅法師已經去世了。我怎麼能獨自留下。不久也生病了。遺囑要和毅法師合葬。就在那個月的十四日也去世了。享年八十四歲。到十七日。一起埋葬在九里堂。刻石記載在寺廟的堂上。陳子良寫了文章。
法進
住在益州綿竹縣響應山的玉女寺。是輝禪師的弟子。後來在定法師那裡。受了十戒。恭敬謹慎真誠。謙虛克己為本分。只專心坐禪。寺廟後面的竹林。經常在那裡坐禪。有四隻老虎。圍繞在左右。法師告誡不要泄露這個秘密。後來學習水觀（佛教禪觀方法之一）。家人取柴。看見繩床上有很多清水。撿起兩塊白石頭放在水中。法師晚上回到寺廟。更加...
【English Translation】 English version: He was always mindful. Emperor Wu of the Zhou Dynasty abolished Buddhism. Then he returned to the old temple. He ceded the east wing of the building as his private residence, and the rest was provided to the government. When the Sui Dynasty's fortunes opened, the temple was rebuilt. Leading the craftsmen to cut down trees, it rained for two months straight. The master held a censer and prayed, and the rain stopped as he spoke. Building the pagoda required a golden plate, and he also prayed to the underworld. As he spoke, it was excavated. According to the request, it was buried and opened. After using enough of the remaining gold, it was returned to its original cave. Considering this blessing, it has never been heard of in ancient or modern times. He often gave to the orphans and widows (Chang Ge Gudu: Buddhist term, referring to the benevolent and wealthy Sudatta). He did not go against people's wishes, and people from far and near helped him. Money flowed like water. Also, because many people drowned in the Jinshui River, he wanted to build a flying bridge on the south road. As soon as this plan was initiated, all kinds of things came together. In the past, Zhuge Wuhou built the Seven Star Bridge within the two rivers and made three iron chuns (chún, an ancient musical instrument), eight or nine feet long and about three feet in diameter. People called them iron spears, intending to use them to hammer the bridge pillars. After use, they were thrown into the river. It was necessary to pray for them to come out of the water. The master built a new bridge and was about to erect the pillars. The chuns naturally floated on the water and came to the bridge crossing. When the bridge was completed, they threw themselves into the water again. Taoists and common people sang songs, which are still circulating today. The two masters, Yuan and Yi, both set an example for the world. They asked about the Dharma morning and evening, without failing to fulfill the entrusted responsibilities. Master Yi told his disciples at the hour of Yin on the twelfth day of the twelfth month of the second year of Renshou (602 AD): 'The three realms are impermanent. I am about to depart.' After speaking, he passed away, and his blessed karma returned to its original place. He lived to be sixty-nine years old. The master heard this and said sadly, 'Master Yi has passed away. How can I stay alone?' Soon after, he fell ill and left a will to be buried with Master Yi. He also passed away on the fourteenth day of that month. He lived to be eighty-four years old. On the seventeenth day, they were buried together in Jiuli Hall. A stone inscription was carved in the temple hall. Chen Ziliang wrote the inscription.
Fajin
He lived in the Yunu Temple on Xiangying Mountain in Mianzhu County, Yizhou. He was a disciple of Chan Master Hui. Later, he received the ten precepts from Dharma Master Ding. He was respectful, cautious, sincere, humble, and self-disciplined. He only focused on sitting in meditation. In the bamboo forest behind the temple, he often sat in meditation. Four tigers surrounded him. The master warned not to reveal this secret. Later, he practiced water contemplation (one of the Buddhist meditation methods). His family members went to collect firewood and saw a lot of clear water on the rope bed. They picked up two white stones and put them in the water. The master returned to the temple in the evening, and even more...
覺背痛。問其家人。汝安石子。師令明往可除此石。及旦。師仍禪定。家人還見清水如初。即除石子。其痛即愈。因爾習定。不出此山。
慧熙
益州[郫-卑+((白-日+田)/廾)]人。姓趙。童稚出家。善明篇韻。文筆宛而成章。與綿州震響寺榮智齊名。俱為沙彌。卓異翹秀。后與成都大石寺沙彌道微。連韻賦詩。微有言隙。因即屏絕人事。棲心禪業。年登受具。周聞經律。摘采英華。用為賞要。攝論雜心精搜至理。尤耽三論。是所觀門。嘗難基法師塵識義。初問以小乘。基以大乘通之。師笑曰。大無不攝。但失小宗。𣆶住州南空慧寺。立性孤貞。不群諸偶。弊于食息。專想虛玄。一坐掩關二十餘日。眾以不食既久。恐損身命。假以余詞曰。國家搜訪藝能甚急。今不食閉門。世人謂聖。愿息流言。可時處眾。師懼矯飾。便開門進食。由是迄今將三十載。一身獨立。不畜侍人。一食而止。不受人施。有講便聽。夜宿本房。但坐床心。兩頭塵合。自余房地惟有一蹤余並莓苔青絮。衣服弊惡。僅免風寒。冬則加衲。夏則布衣。以冬破衲。懸置樑上。有聞師名。就房參拜。迎逆接候。累日方見。時發幽問。吐言高迥。預有元席。皆共憚之。年九十卒。
世瑜
姓陳氏。住臺州。父母早亡。傭
【現代漢語翻譯】 現代漢語譯本：覺背痛。問他的家人：『你是否移動過石頭？』師傅指示明去可以移除這塊石頭。到了早晨，師傅仍然在禪定中。家人回來后，看見清水如初，於是移走了石頭，他的疼痛立刻就好了。因此他開始習慣禪定，不再離開這座山。
慧熙（含義：人名)
益州（含義：地名）郫縣人，姓趙。童年時出家，擅長篇章韻律，文筆流暢自然。與綿州（含義：地名）震響寺的榮智齊名，都為沙彌，非常傑出。後來與成都（含義：地名）大石寺的沙彌道微，一起連韻賦詩，道微言語間有些嫌隙，因此慧熙就斷絕了與人事的交往，專心於禪修。到了受具足戒的年齡，廣泛學習經律，摘取其中的精華，用作賞析的要點。《攝大乘論》、《雜心論》等精深地探究至理，尤其沉迷於三論宗，作為觀行的門徑。曾經辯難基法師的塵識義，最初用小乘的觀點提問，基法師用大乘的觀點來解釋，慧熙笑著說：『大乘無所不包，但卻失去了小乘的宗旨。』於是住在州南的空慧寺，立身孤高貞潔，不與世俗同流合污，生活簡樸，專心於虛玄的冥想。曾經一次禪坐閉關二十多天，眾人因為他長時間不進食，擔心損害他的性命，就用委婉的言辭勸他說：『國家正在緊急搜尋有才能的人，現在您不吃飯閉門不出，世人會認為您是聖人，希望您能停止這種流言，可以適時地與大眾相處。』慧熙害怕被認為是矯揉造作，就打開門進食。從此以後將近三十年，他一直獨自生活，不蓄養侍從，一天只吃一頓飯，不接受別人的施捨，有講經說法就去聽，晚上睡在本房，只是坐在床的中間，兩頭都積滿了灰塵。其餘的房間地面只有一條腳印，其餘的地方都長滿了青苔。衣服破舊不堪，僅僅能夠禦寒，冬天就加上一件衲衣，夏天就穿布衣。將冬天破舊的衲衣，懸掛在房樑上。有人聽說了他的名聲，到他的房間參拜，他總是迎送接待，過了很多天才能見到他，他時常提出深奧的問題，說出高遠的見解，預先安排好座位，大家都敬畏他。九十歲時去世。
世瑜（含義：人名)
姓陳，住在臺州（含義：地名）。父母早亡，靠做僱工為生。
【English Translation】 English version: He felt pain in his back. He asked his family, 'Did you move the stone?' The master instructed Ming to go and remove the stone. By morning, the master was still in meditation. The family returned and saw the clear water as before, so they removed the stone, and his pain immediately disappeared. Therefore, he began to get used to meditation and never left the mountain.
Hui Xi (Meaning: A personal name)
He was from Pi County, Yizhou (Meaning: A place name), with the surname Zhao. He became a monk in his childhood, excelling in chapters and rhymes, and his writing was fluent and natural. He was as famous as Rong Zhi of Zhenxiang Temple in Mianzhou (Meaning: A place name), both being novices and outstandingly talented. Later, he and the novice Dao Wei of Dashi Temple in Chengdu (Meaning: A place name) composed poems together in linked rhymes. Dao Wei had some verbal disagreements, so Hui Xi cut off contact with worldly affairs and devoted himself to meditation. When he reached the age to receive full ordination, he widely studied the scriptures and precepts, extracting the essence and using it as a point of appreciation. He deeply explored the ultimate truth in treatises such as the She Dasheng Lun (Treatise on the Summary of the Great Vehicle) and the Za Xin Lun (Treatise on Miscellaneous Matters of the Mind), especially indulging in the Three Treatise School as a path of contemplation. He once debated Master Ji's theory of 'dust consciousness'. Initially, he questioned him from the perspective of the Hinayana, but Master Ji explained it from the perspective of the Mahayana. Hui Xi smiled and said, 'The Mahayana encompasses everything, but it loses the essence of the Hinayana.' Therefore, he lived in Konghui Temple south of the state, establishing himself as solitary and upright, not associating with the mundane. He lived a simple life, focusing on the meditation of emptiness and mystery. Once, he meditated in seclusion for more than twenty days. The people, worried that his long-term fasting would harm his life, persuaded him with euphemistic words, saying, 'The country is urgently searching for talented people. Now that you are not eating and staying behind closed doors, people will think you are a sage. We hope you can stop this rumor and interact with the public in a timely manner.' Hui Xi, fearing that he would be seen as pretentious, opened the door and ate. From then on, for nearly thirty years, he lived alone, not keeping servants, eating only one meal a day, not accepting alms from others, listening to lectures when there were any, and sleeping in his room at night, only sitting in the middle of the bed, with dust accumulating on both ends. The rest of the room's floor had only one footprint, and the rest was covered with moss. His clothes were worn and tattered, barely enough to keep out the cold. In winter, he added a patched robe, and in summer, he wore cloth clothes. He hung the old patched robe from the winter on the beam. Someone who had heard of his name came to his room to pay respects. He always welcomed and greeted them, but it took many days to see him. He often asked profound questions, expressed lofty views, and arranged seats in advance, and everyone respected him. He died at the age of ninety.
Shi Yu (Meaning: A personal name)
His surname was Chen, and he lived in Taizhou (Meaning: A place name). His parents died early, and he made a living as a hired laborer.
作取濟。身形偉壯。長八尺三寸。希向佛理。無由而達。大業十二年。往綿州震響寺倫法師處出家。一食頭陀。勤苦如常。次往利州籍住寺。后至益州綿竹縣響應山。獨住多年。四猿供給。山果有信士姓母。過山。驚訝深山常燒薰陸沉水等香。行至山半。見兩人形青色。狀貌希奇。各負蓮華蔗芋而上。遂問其所往。云我供給禪師去。然居山三年。食米一石余。六時行道。以猿鳥為侶。初唯一泉。後有三泉並出。貞觀元年。夢有四龍入懷。既覺大悟三論宗旨。遂往靈睿法師講下。所聞詞理。宛若舊識。尋則而覆述。便往綿州。住大施寺。后往崇樂寺。言欲遊方去。或曰。此即諸方也。復還大施。香氣滿室。坐處涌三金錢。師乃跏坐。手執爐而逝。有刺史劉德威。喜所未聞。作龕安之。三年不倒。春秋六十三矣。
惠寬
綿竹孝水楊氏子。父名瑋。系三洞先生五經博士。崇通道法。無敦釋教。綿梓益三州之人。每歲率送租米。投于瑋家。令保一年安吉。皆與符章而去。初瑋妻懷孕。而忽改易惡厭五辛。乃生一女。名為信相。性好閑靜。無緣嗜慾。瑋妻復懷妊。身極安隱。恒有異相。及其生時。母都不覺。如羊始達。尋有異香。總不啼叫。臂垂過膝。身恒香潔。不近腥臊。年五六歲。與姊信相。于靜處兀坐。二
【現代漢語翻譯】 現代漢語譯本： 作取濟，身形偉岸健壯，身高八尺三寸，渴望學習佛理，卻苦於沒有門路。唐大業十二年（616年），前往綿州震響寺，在倫法師處出家。奉行一食頭陀的苦行，勤奮刻苦如常。之後前往利州籍住寺，後來到了益州綿竹縣的響應山，獨自居住多年，有四隻猿猴供養食物。山果的施主中有一位姓母的信士，路過山中，驚訝于深山中常年焚燒薰陸沉水等香。走到山腰，看見兩個人形青色，狀貌奇異，各自揹負著蓮花、甘蔗、芋頭而上。於是詢問他們要去哪裡，他們說『我們是去供養禪師的』。禪師在山中住了三年，吃掉米一石多。每天六時勤奮修行，以猿鳥為伴。最初只有一股泉水，後來又有三股泉水一同涌出。唐貞觀元年（627年），夢見有四條龍進入懷中，醒來后徹底領悟了三論宗的宗旨。於是前往靈睿法師的講座下學習，所聽到的詞句和道理，宛如舊時就已熟悉。很快就能複述出來。之後便前往綿州，住在大施寺。後來又前往崇樂寺，說想要雲遊四方。有人說：『這裡就是諸方啊。』於是又回到大施寺，香氣充滿房間。禪師在座位上結跏趺坐，手執香爐而逝。有刺史劉德威，欣喜于所聞所未聞之事，為他建造龕位安放遺體，三年都沒有倒下。享年六十三歲。
惠寬
綿竹孝水楊氏之子，父親名叫楊瑋，是精通三洞經書的先生、五經博士，崇通道教，不重視佛教。綿州、梓州、益州三州的人，每年都進貢租米，送到楊瑋家，讓他保佑一年平安吉祥，都給他們符章而去。當初楊瑋的妻子懷孕，忽然改變了飲食習慣，厭惡五辛，於是生了一個女兒，名叫信相，天性喜歡閑靜，沒有嗜慾。楊瑋的妻子再次懷孕，身體非常安穩，經常有奇異的景象。等到她生產的時候，母親一點都沒有察覺，就像羊生產一樣順利。很快就有奇異的香氣，孩子總是不啼哭，手臂長到超過膝蓋，身體總是香潔，不靠近腥臊之物。五六歲的時候，與姐姐信相在安靜的地方兀自靜坐。
【English Translation】 English version: Zuo Quji, with a tall and sturdy physique, standing eight feet three inches tall, yearned to learn Buddhist principles but had no way to achieve it. In the twelfth year of the Daye era of the Sui Dynasty (616 AD), he went to Zhenxiang Temple in Mianzhou and became a monk under Dharma Master Lun. He practiced the asceticism of eating only one meal a day, diligent and hardworking as usual. Later, he went to Jizhu Temple in Lizhou, and then to Xiangying Mountain in Mianzhu County, Yizhou, where he lived alone for many years, provided for by four monkeys. Among the patrons of mountain fruits was a believer surnamed Mu, who passed by the mountain and was surprised that frankincense and agarwood were burned in the deep mountains all year round. Reaching the mountainside, he saw two people with blue skin and strange appearances, each carrying lotus flowers, sugar cane, and taro upwards. So he asked them where they were going, and they said, 'We are going to provide for the Chan master.' The Chan master lived in the mountains for three years, eating more than one dan of rice. He diligently practiced the Way six times a day, accompanied by monkeys and birds. Initially, there was only one spring, but later three springs emerged together. In the first year of the Zhenguan era of the Tang Dynasty (627 AD), he dreamed that four dragons entered his embrace. Upon waking up, he thoroughly understood the tenets of the Three Treatise School. So he went to Dharma Master Lingrui's lecture and the words and principles he heard were as familiar as if he had known them before. He could quickly repeat them. Then he went to Mianzhou and lived in Dashi Temple. Later, he went to Chongle Temple, saying he wanted to travel around. Someone said, 'This is all directions.' So he returned to Dashi Temple, and the fragrance filled the room. The master sat in the lotus position, holding a censer in his hand, and passed away. The prefect Liu Dewei, delighted by what he had heard and never heard before, built a niche to place his remains, which did not fall for three years. He lived to be sixty-three years old.
Hui Kuan
The son of the Yang family of Xiaoshui in Mianzhu, his father's name was Yang Wei, a master of the Three Caverns scriptures and a doctor of the Five Classics, who revered Taoism and did not value Buddhism. People from the three prefectures of Mianzhou, Zizhou, and Yizhou annually sent tribute rice to Yang Wei's house, asking him to ensure a year of peace and auspiciousness, and he would give them talismans. Initially, Yang Wei's wife became pregnant and suddenly changed her eating habits, disliking the five pungent spices, so she gave birth to a daughter named Xinxiang, who was naturally fond of quietness and had no desires. Yang Wei's wife became pregnant again, and her body was very peaceful, with constant unusual signs. When she gave birth, the mother did not notice at all, as smooth as a sheep giving birth. Soon there was an unusual fragrance, and the child never cried, her arms hung down past her knees, and her body was always fragrant and clean, not approaching smelly things. At the age of five or six, she sat quietly in a quiet place with her older sister Xinxiang.
親怪問。答曰。佛來為說般若聖智法門。共姊評論法相。父是異道。不解其言。附口錄得二百餘紙。近有龍懷寺會法師。聞有奇相。至其家。父以示之。會曰。併合佛經。無所參錯。有異禪師。不知何來。于凈慧寺入火光三昧。召信相來。入此三昧。及至不入。云是火聚。禪師曰。何不以水滅之。信相即作水觀滅火而入。禪師驗知可為法器。勸令出家。父母婿傢俱不許可。諸道俗宰官。出財贖之。因爾得度。姊與師同時出家。隨蜀王秀在益。請入城內。妃主為造精舍。鎮恒供養。有造功德須物者。燒香祈請。掘地獲金。無不充足。斯事非一。至於食飲。或一日三食。或經歲序不食。時人目之為聖尼。即今猶號聖尼寺也。師年十三。常樂獨坐。面無怒相。言常謙下。依空慧寺胤禪師。龍懷寺會阇黎座下。隨聞經律。一覽無遺。未聞之經。有難問者。皆為通之。初造龍懷寺。會有徒屬二百餘人。並令在役。唯放于師。有怨及者。會曰。斯人是吾本師。何得使作。昔周滅法。依相禪師隱於南山。
智詵
字惠成。徐州徐氏子。炫法師之弟也。少聰敏。有志節。在蜀遊學。務勤律肆。會周武陵法。因事入關。不果所期。遂隱南嶺。終南太白。形影相弔。有隋革命。光啟正法。招賁碩德。率先僧首。即于長安敷揚律
{ "translations": [ "現代漢語譯本：", "親怪問道。回答說：『佛陀來為（我）說般若（Prajna，智慧）聖智法門，（我）和姐姐一起評論法的表相。父親是信仰其他宗教的人，不理解其中的言語，（我）只是隨口記錄了兩百多頁。』", "近來有龍懷寺的會法師，聽說（我）有奇異的相貌，到（我）家來。父親把（記錄的文字）給他看。會法師說：『（這些文字）完全符合佛經，沒有絲毫差錯。』", "有位奇異的禪師，不知道從哪裡來，在凈慧寺進入火光三昧（Samadhi，禪定）。（他）召（喚）信相來，（想讓他也）進入這種三昧，但（信相）最終沒能進入，（禪師）說（那火）是火聚。禪師說：『為什麼不用水來熄滅它呢？』信相立刻作水觀，熄滅了火而進入了三昧。禪師驗證後知道（信相）可以成為法器，勸他出家。父母和夫家都不允許。各位道士、俗人和官員，出錢把（信相）贖了出來，因此（信相）得以出家。姐姐和師父同時出家，跟隨蜀王秀在益州，（蜀王）請（他們）進入城內，妃子和公主為（他們）建造精舍，經常供養（他們）。", "有需要物品來建造功德的人，燒香祈禱，挖掘土地就能獲得金子，沒有不充足的。這樣的事情不止一件。至於飲食，有時一天吃三頓，有時一年都不吃。當時的人們稱（信相）為聖尼。直到現在還被稱為聖尼寺。", "師父十三歲時，常常喜歡獨自靜坐，臉上沒有憤怒的表情，說話總是謙虛。在空慧寺胤禪師、龍懷寺會阇黎座下，隨（他們）聽聞經律，（聽過之後）一遍就能記住。沒有聽過的經書，有難以理解的問題，（師父）都能為大家解釋清楚。", "當初建造龍懷寺時，會有二百多名徒弟，都讓他們參與勞役，唯獨放過了師父。有人抱怨這件事，會法師說：『這個人是我的本師，怎麼能讓他做這些事呢？』", "過去周朝滅佛法時，依相禪師隱居在南山。", "智詵（Zhi Shen）", "字惠成，是徐州徐氏的兒子，炫法師的弟弟。從小聰明敏捷，有志向和節操。在蜀地遊學，致力於勤奮研究律法。遇到周武帝滅佛，因為一些事情進入關中，沒有達到預期的目標，於是隱居在南嶺，終南太白山，孤身一人。隋朝建立后，重新開啟正法，招募有德之士，（智詵）率先成為僧人的首領，在長安弘揚律法。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
藏。時益州蜀王秀。請師還蜀。及至之日。王自出迎。住法聚寺。道俗歸崇。寺設大齋。遐邇俱赴。師屏氣寂然。性不受施。不妄干物。后以人事甚繁。不時諠擾。乃辭入龍居山寺。幽棲深阻。軌跡不通。王數延出。師稱疾不起。時王意欲登劍閣。廓清井絡。王與師書。師答書請歸國化。便略答云。辱使至止。並以誠言。披閱循環。一言三複。文清淥水。理破秋毫。貧道戒行多闕。化術無方。宅身荒谷四十餘載。狎魚鳥以樵歌。習禪那思般若。以此卒歲。分填溝壑。不謂耆年有幸。運屬休明。伏惟相王殿下。德隆三古。道振百王。公肯攘臂而歸舊里。衣錦而旋本邑。百姓有再生之期。萬物起息肩之望。縉紳君子。捧玉帛而來儀。慷慨丈夫。委干戈而伏道。昔長卿返蜀。徒擅清文。鄧艾前來。未能偃武。公華陽甲族。井絡名家。捧日登朝。懷金問道。劍南長幼並俟來蘇。豈藉微風。自然草靡。其諸首領越境參迎。王得書示。返轡還蜀。軍眾先作禮曰。人物爭歸。律師之力也。以武德元年十月一日卒。而逝年八十矣。
智炫
成都徐氏子。初生。室有異光。少小出家。入京聽學數年。遂擅名京洛。學眾推崇。請令覆講。瓶瀉無遺。會周武帝廢佛乘。欲存道教。於是詔華野高僧。方岳道士。大集京師。于太極殿
【現代漢語翻譯】 現代漢語譯本：當時益州蜀王王秀，邀請法師返回四川。等到法師到達之日，王親自出迎，安住於法聚寺。僧俗兩界都歸心敬仰，寺院設定盛大的齋會，遠近的人都來參加。但法師閉氣靜坐，不接受任何施捨，不隨便干預外物。後來因為人事過於繁雜，時常喧鬧，於是辭別王秀，進入龍居山寺，隱居在深山險阻之中，軌跡不通。王秀多次派人邀請他出山，法師都稱病不起。當時王秀想要登上劍閣，安定蜀地。王秀給法師寫信，法師回信勸他迴歸故鄉教化百姓，信中大致寫道：『承蒙您派使者前來，並以誠懇的言辭相告，反覆閱讀您的來信，一言三嘆。文辭清澈如流水，道理明察如秋毫。貧道我戒律修行多有缺失，教化之術也無所擅長，身居荒谷四十餘年，與魚鳥為伴，吟唱樵歌，學習禪定，思考般若智慧，以此度過餘生，最終埋骨山林。不曾想到晚年有幸，趕上這太平盛世。我私下認為相王殿下您，德行超越古代的三皇五帝，道義振興百代君王。您如果肯回到故鄉，光宗耀祖，百姓將有重生的希望，萬物也將擺脫重負。達官顯貴們，將捧著玉帛前來朝拜，慷慨的英雄們，也將放下武器，歸順正道。過去司馬相如返回四川，只是擅長清麗的文辭，鄧艾（公元263年）前來，也不能停止戰爭。您是華陽的顯貴家族，蜀地的名門望族，在朝廷受到重用，懷著治國安邦的策略。劍南的百姓都盼望著您能帶來安寧，哪裡需要微風吹拂，自然就會像草一樣順從。那些地方首領們也會越境前來迎接。』王秀看了法師的回信，便返回四川，軍隊將士們先行行禮說道：『百姓們爭相歸附，都是律師您的功勞啊。』法師于武德元年（公元618年）十月初一圓寂，享年八十歲。 智炫 智炫法師是成都徐氏之子。出生時，房間里有奇異的光芒。年幼時出家，到京城求學數年，於是名聲大噪，學眾們推崇他，請他重新講解經義，他講解得透徹無遺。適逢北周武帝廢除佛教，想要推崇道教，於是詔令華山、嵩山等地的高僧，以及各地的道士，聚集在京城，于太極殿
【English Translation】 English version: At that time, Wang Xiu, the King of Shu in Yizhou (益州), invited the master to return to Sichuan. On the day of his arrival, the King personally welcomed him and resided at Faju Temple (法聚寺). Both monks and laypeople revered him. The temple held a grand vegetarian feast, and people from far and near came to attend. However, the master remained silent and still, not accepting any offerings and not interfering with external matters. Later, because the affairs became too complicated and often noisy, he bid farewell to Wang Xiu and entered Longju Mountain Temple (龍居山寺), living in seclusion in the deep mountains, where his tracks were untraceable. Wang Xiu repeatedly sent people to invite him out of the mountains, but the master claimed illness and did not rise. At that time, Wang Xiu wanted to ascend Jian閣 (Jian閣), to stabilize the Shu region. Wang Xiu wrote a letter to the master, and the master replied, advising him to return to his hometown to educate the people. The letter roughly stated: 'I am honored that you sent a messenger to me, and with sincere words. I have read your letter repeatedly, pondering each word. The writing is as clear as flowing water, and the reasoning is as sharp as autumn hair. I, a poor monk, have many shortcomings in my practice of precepts, and I am not skilled in the art of teaching. I have lived in this desolate valley for over forty years, befriending fish and birds, singing woodcutter's songs, learning meditation, and contemplating Prajna wisdom, spending my remaining years in this way, eventually buried in the mountains. I never expected to be fortunate in my old age, to live in this peaceful and prosperous era. I humbly believe that Your Highness, the Prince of Xiang (相王), your virtue surpasses the ancient Three Sovereigns and Five Emperors, and your righteousness will revive hundreds of generations of kings. If you are willing to return to your hometown, bringing glory to your ancestors, the people will have hope for rebirth, and all things will be relieved of their burdens. Officials and gentlemen will come to pay tribute with jade and silk, and generous heroes will lay down their weapons and submit to the righteous path. In the past, Sima Xiangru (司馬相如) returned to Sichuan, but he was only skilled in elegant writing, and Deng Ai (鄧艾) came but could not stop the war. You are a noble family of Huayang (華陽), a famous family in Shu, trusted by the court, and holding strategies for governing the country. The people of Jiannan (劍南) are all looking forward to you bringing peace, and there is no need for a gentle breeze, they will naturally follow like grass. Those local leaders will also cross the border to welcome you.' After Wang Xiu read the master's reply, he returned to Sichuan, and the soldiers first saluted and said: 'The people are vying to return, all thanks to your efforts, Lawyer.' The master passed away on the first day of the tenth month of the first year of Wude (武德) (618 AD), at the age of eighty. Zhixuan (智炫) Zhixuan (智炫) was the son of the Xu family of Chengdu. At birth, there was an unusual light in the room. He became a monk at a young age and went to the capital to study for several years, thus becoming famous. The students revered him and asked him to re-explain the scriptures, which he explained thoroughly. It happened that Emperor Wu of the Northern Zhou (北周) abolished Buddhism and wanted to promote Taoism, so he ordered eminent monks from Huashan (華山), Songshan (嵩山), and other places, as well as Taoists from various places, to gather in the capital, at the Taiji Hall (太極殿).
。陳設高座。帝自躬臨。敕道士先登。道士張賓為首。登高唱言曰。原夫大道清虛。淳一無雜。祈恩請福。上通天曹。白日昇仙。壽與天地同畢。風教先被中夏。無始無終。含生賴之以得長生。洪恩厚利。不可校量。豈知佛法虛幻。言過其實。不容本土。客寓中華。百姓無知。信其詭說。今日欲定臧否。可出頭來看。襄城公何妥。自行如意。座首少林寺等行禪師。發憤而起。諸僧止之曰。今日事大。天帝在此。不可造次。知禪師為佛法大海。然應對之間。復須機辯。眾共謀議。若非蜀炫。無以對揚。共推如意。以將付炫。炫既為眾所推。又忿張賓浪語。安庠而起。徐升論座。坐定。執如意謂張賓曰。先生曏者所陳。大道清虛。淳一無雜。又云風教先被中夏者。未知風教起自何時。道教於何處說。又言佛法不容本土客寓中華。可辯道是何時生。佛是何時出。賓曰。聖人出世。有何定時。說教興行。有何定處。道教舊來本有。佛法近自西來。炫曰。若言無時。亦應無出。若無定處。亦應無說。舊來本有。非復清虛。上請天曹。豈得無雜。壽與天地同畢。豈得無始無終。賓曰。道人浪語。為前王無識。留汝等輩。得至於今。今日聖帝。盡須殺卻。帝惡其理屈。令舍人謂之曰。賓師且下。賓既退。帝自升高座言曰。佛法中有三
【現代漢語翻譯】 現代漢語譯本 陳設高座，皇帝親自駕臨。命令道士先登上高座。道士張賓為首，登上高座高聲說道：『追溯大道，清靜虛無，純粹專一沒有雜質。祈求恩惠，請求福報，上達天曹（道教神仙居住的地方）。白日昇天成仙，壽命與天地同長。道教的風化教義先在中原傳播，無始無終。包含萬物，依賴它而得以長生。洪大的恩惠和利益，不可估量。哪裡知道佛法虛妄不實，言過其實。不被本土容納，像客人一樣寄居在中華。老百姓無知，相信那些虛假的說法。今天想要確定誰是誰非，可以出來辯論。』 襄城公何妥，自己拿著如意。少林寺等寺廟的行禪師，氣憤地站起來。眾僧勸阻他說：『今天的事情重大，皇上在此，不可輕舉妄動。』知道禪師是佛法大海，然而應對之間，還需要機智善辯。大家共同商議，如果不是蜀僧法炫，無法應對辯論。共同推舉何妥，把如意交給他，讓他交給法炫。法炫既然被大家推舉，又氣憤張賓胡說八道，安詳地站起來，慢慢地走上論座，坐定后，拿著如意對張賓說：『先生剛才所說，大道清靜虛無，純粹專一沒有雜質。又說風化教義先在中原傳播，不知道風化教義起源於何時？道教在何處宣說？又說佛法不被本土容納，像客人一樣寄居在中華，可以辯論道教是何時產生的，佛是何時出現的嗎？』 張賓說：『聖人出世，哪裡有什麼固定的時間？宣說教義，興盛傳播，哪裡有什麼固定的地方？道教自古以來就存在，佛法是最近從西方傳來的。』法炫說：『如果說沒有固定的時間，也應該沒有出現。如果沒有固定的地方，也應該沒有宣說。自古以來就存在，就不是清靜虛無。向上請求天曹（道教神仙居住的地方），怎麼能沒有雜質？壽命與天地同長，怎麼能沒有開始沒有終結？』張賓說：『道人胡說八道，因為前朝的君王沒有見識，才留下你們這些人才到今天。今天聖明的皇帝，應該把你們全部殺掉。』皇帝厭惡他理屈詞窮，命令舍人對他說：『張賓大師先下去吧。』張賓退下後，皇帝親自登上高座說：『佛法中有三……』
【English Translation】 English version A high seat was arranged, and the Emperor himself attended. He ordered the Taoist priests to ascend the seat first. Taoist Zhang Bin, as the leader, ascended the high seat and proclaimed: 'Tracing back to the Great Tao, it is pure and void, unadulterated and unified. Praying for grace and requesting blessings, it reaches the Heavenly Court (the place where Taoist deities reside). Ascending to immortality in broad daylight, one's lifespan is as long as heaven and earth. The Taoist teachings were first spread in the Central Plains, without beginning or end. Containing all beings, they rely on it to attain longevity. The vast grace and benefits are immeasurable. How can one know that the Buddhist Dharma is illusory and exaggerated, with words exceeding reality? It is not tolerated in the native land, but resides in China as a guest. The common people are ignorant, believing in those deceptive claims. Today, we want to determine right and wrong, anyone who wants to debate can come forward.' Duke Xiangcheng, He Tuo, himself held a 'ruyi' (a scepter symbolizing good fortune). Chan Master Xing from Shaolin Temple and other temples, stood up indignantly. The monks dissuaded him, saying: 'Today's matter is significant, the Emperor is here, do not act rashly.' Knowing that the Chan Master is a sea of Buddhist Dharma, yet in responding, one still needs wit and eloquence. Everyone discussed together, if it were not for the Shu monk Faxuan, there would be no way to respond to the debate. They jointly recommended He Tuo, and handed the 'ruyi' to him, so that he could give it to Faxuan. Since Faxuan was recommended by everyone, and also angered by Zhang Bin's nonsense, he calmly stood up, slowly walked up to the debate seat, and after sitting down, holding the 'ruyi', he said to Zhang Bin: 'What you said earlier, sir, that the Great Tao is pure and void, unadulterated and unified. And that the Taoist teachings were first spread in the Central Plains, I wonder when did the Taoist teachings originate? Where is Taoism preached? And you said that the Buddhist Dharma is not tolerated in the native land, but resides in China as a guest, can you debate when Taoism arose, and when did the Buddha appear?' Zhang Bin said: 'When a sage appears in the world, what fixed time is there? When teachings are proclaimed and flourish, what fixed place is there? Taoism has existed since ancient times, Buddhism has recently come from the West.' Faxuan said: 'If you say there is no fixed time, then there should be no appearance. If there is no fixed place, then there should be no preaching. Existing since ancient times, then it is not pure and void. Requesting the Heavenly Court (the place where Taoist deities reside) above, how can there be no impurities? Lifespan as long as heaven and earth, how can there be no beginning and no end?' Zhang Bin said: 'Taoist nonsense, it is because the previous kings had no knowledge that they left you people until today. Today, the wise Emperor should kill you all.' The Emperor, disliking his being at a loss for words, ordered the attendant to say to him: 'Master Zhang Bin, please step down first.' After Zhang Bin withdrew, the Emperor himself ascended the high seat and said: 'In the Buddhist Dharma, there are three...'
種不凈。納耶輸陀羅。生羅睺羅。此主不凈。一也。經律中。許僧受食三種凈肉。此教不凈。二也。僧多造罪過。好行淫泆。佛在世時。徒眾不和。遞相攻伐。此眾不凈。三也。主法眾俱不凈。朕意將除之。以息虛幻。道法中無此事。朕將留之。以助國化。顧謂炫法師曰。能解此三難。真是好人。炫應聲謂曰。陛下所陳。並引經論。誠非謬言。但見道法之中三種不凈。又甚於此。按天尊處紫微宮。恒侍五百童女。此主不凈。甚於耶輸陀羅之一人。道士教中。章醮請福之時。必須鹿脯百柈。清酒十斛。此教不凈。又甚於三種凈肉。道士罪過。代代皆有。千古亂常。姜斌犯法。此又甚於眾僧。僧眾自造罪過。乃言佛法可除。猶如至尊享國。嚴設科條。不妨逆子叛臣相繼而出。豈以臣逆子叛。遂欲空于大寶之位耶。大寶之位。固不可以臣子叛逆而空。佛法正真。豈得以眾僧犯罪而廢。炫雅調抑揚。言音朗潤。雖處大節。曾無懼顏。帝愕然。良久謂炫曰。所言天尊侍五百童女。出何經。炫曰。出道三皇經。帝曰。三皇經何曾有此語。炫曰。陛下自不見。非是經上無文。今欲廢佛存道。猶如以庶代嫡。帝動色而下。因入內。群臣僧眾皆驚曰。語觸天帝。何以自保。(以周武非嫡故)炫曰。主辱臣死。就戮如歸。有何可懼。乍可早
【現代漢語翻譯】 現代漢語譯本 不清凈的種子。納耶輸陀羅（Yaśodharā，佛陀之妻）。生下羅睺羅（Rāhula，佛陀之子）。這主人不清凈，這是第一點。 經律中，允許僧人食用三種清凈肉。這教義不清凈，這是第二點。 僧眾常常犯下罪過，喜好淫亂放蕩。佛陀在世時，徒眾之間不和睦，互相攻伐。這僧眾不清凈，這是第三點。 主（指佛）和法、僧眾都不清凈，朕打算廢除佛教，以止息虛幻。道法中沒有這些事，朕將保留道教，以輔助國家教化。』 皇帝回頭對炫法師說：『如果能解釋這三個難題，真是個好人。』 炫法師應聲回答說：『陛下所陳述的，都引用了經論，確實不是謬論。但道法之中的三種不清凈，比這還要嚴重。 按照道教的說法，天尊（道教神祇）居住在紫微宮，經常有五百童女侍奉。這主人不清凈，比耶輸陀羅一人更甚。 道士的教義中，在做法事祈福的時候，必須要有鹿肉一百盤，清酒十斛。這教義不清凈，又比三種清凈肉更甚。 道士的罪過，代代都有，千古以來擾亂綱常。姜斌（人名）犯法，這又比眾僧更甚。僧眾自己犯下罪過，就說佛法可以廢除，猶如至尊享有國家，嚴厲設定科條，也妨礙不了叛逆的臣子相繼出現。難道因為臣子叛逆，就要廢除皇帝的尊位嗎？ 皇帝的尊位，本來就不能因為臣子叛逆而廢除。佛法正真，怎麼能因為眾僧犯罪而廢除呢？』 炫法師言辭優雅，抑揚頓挫，聲音洪亮圓潤，即使身處危難，也毫無懼色。皇帝驚愕，良久才對炫法師說：『你說的天尊侍奉五百童女，出自哪部經？』 炫法師說：『出自道教的《三皇經》。』皇帝說：『《三皇經》哪裡有這句話？』炫法師說：『陛下自己沒有看到，不是經書上沒有這句話。現在想要廢除佛教而保留道教，就像用庶子代替嫡子。』皇帝臉色大變，退朝回宮。群臣僧眾都驚恐地說：『言語冒犯了天帝，如何自保？』（因為周武王不是嫡子）。 炫法師說：『主上受辱，臣子應該以死報效，赴死就像回家一樣，有什麼可懼怕的。』
【English Translation】 English version Impure seed. Yaśodharā (Buddha's wife). Gave birth to Rāhula (Buddha's son). This master is impure. This is the first point. In the Vinaya, monks are allowed to eat three kinds of pure meat. This teaching is impure. This is the second point. Monks often commit sins and are fond of licentiousness. When the Buddha was alive, the followers were not harmonious and attacked each other. This Sangha is impure. This is the third point. The master (referring to the Buddha), the Dharma, and the Sangha are all impure. I intend to abolish Buddhism to stop the illusion. There are no such things in Taoism. I will keep Taoism to assist in the national education.' The emperor turned to Dharma Master Xuan and said, 'If you can explain these three difficulties, you are truly a good person.' Dharma Master Xuan replied, 'What Your Majesty has stated is based on scriptures and treatises, and it is indeed not a fallacy. However, the three impurities in Taoism are even more serious than these. According to Taoism, the Celestial Venerable (a Taoist deity) resides in the Ziwei Palace and is often attended by five hundred young women. This master is impure, even more so than Yaśodharā alone. In the teachings of Taoists, when performing rituals to pray for blessings, there must be one hundred platters of venison and ten hu of clear wine. This teaching is impure, even more so than the three kinds of pure meat. The sins of Taoists have existed in every generation, disrupting the norms since ancient times. Jiang Bin (a person's name) violated the law, which is even worse than the monks. The Sangha commits sins themselves, and then they say that Buddhism can be abolished, just as the supreme ruler enjoys the country and strictly sets up rules, but it does not prevent rebellious ministers from appearing one after another. Could it be that because ministers are rebellious, the throne of the emperor should be abolished? The throne of the emperor cannot be abolished because ministers are rebellious. The Buddha's Dharma is true, how can it be abolished because the Sangha commits crimes?' Dharma Master Xuan's words were elegant, with intonation, and his voice was loud and clear. Even in danger, he showed no fear. The emperor was astonished and said to Dharma Master Xuan after a long time, 'Which scripture does your statement about the Celestial Venerable attending five hundred young women come from?' Dharma Master Xuan said, 'It comes from the Taoist Three Sovereigns Scripture.' The emperor said, 'Where does the Three Sovereigns Scripture have this statement?' Dharma Master Xuan said, 'Your Majesty has not seen it yourself, it is not that there is no such statement in the scripture. Now, wanting to abolish Buddhism and keep Taoism is like replacing the legitimate son with an illegitimate son.' The emperor's face changed greatly, and he withdrew from the court and returned to the palace. The ministers and monks were all frightened and said, 'His words offended the Heavenly Emperor, how can he protect himself?' (Because King Wu of Zhou was not the legitimate son). Dharma Master Xuan said, 'When the ruler is humiliated, the minister should die to repay him. Going to death is like returning home, what is there to fear?'
亡游神凈土。豈與無道之君。同生於世乎。眾皆壯其言。明旦出敕。二教俱廢。仍相器重。許以婚姻。期以共政。法師志操逾厲。與同學三人。走赴齊都。時周齊之界。皆被槍布棘。彼有富老。姓張。鋪氈三十里。令炫得過至齊。盛為三藏。名振東國。武帝破鄴。先遣追求。帝弟越王。宿與法師厚善。恐帝肆怒。橫加異責。乃鞭背成痕。俗服將見。越王先為言曰。臣恨其逃命。已杖六十。令脫衣見帝。帝變色曰。恐其懷慚遠逝。以至死亡。所以急追元無害意。責越王曰。大丈夫。何得以杖捶相辱。待遇彌厚。與還京師。武帝崩。隋文作相。大弘佛法。兩都歸趣一人而已。歲景將秋。懷土興念。又以蜀川迥遠。奧義未宣。援首西歸。心存敷暢。蜀王秀未之知也。時長史周宣明。入朝赴考。隋文帝謂之曰。炫法師安和耶。宣明驚惶。莫知所對。文帝曰。一國名僧。卿遂不識。何成檢校。宣明稽首陳謝死罪。及還。先往寺參禮。寺舊在東。逼于苑囿。又是鄱陽王葬母之所。其王至孝。故名孝愛寺。宣明供養無闕。至大鄴改為福勝寺。法師宣揚覺倦。入隱三學山。觸目多感。遂遊山詩曰。秀嶺接重煙。嵚岑上半天。絕巖低更舉。危峰斷復連。側石傾斜澗。迴流瀉曲泉。野紅知草凍。春來鳥自傳。樹錦無機織。𤠔鳴詎假弦。葉密
風難度。枝疏影易穿。抱帙依閑沼。䇿杖戲荒田。游心清漢表。置想白雲邊。榮名非我顧。息意且蕭然。年一百二歲。不病而卒。
道會
犍為武陽史氏子。初出家。住益州嚴遠寺。氣宇高簡。雅調逸群。四方道俗旦夕參候。猶以蜀門小狹。聞見非廣。乃入京詢訪。經十餘年。經論史籍。博究宗領。還蜀欲大開釋教。導引后銳。時屬亂離。不果心行。會皇運初興。率先招撫。詹俊李袞首途巴蜀。師上疏曰。會弟性不肖。家風失墜。封爵雖除。詔敕猶在。門生故吏。子孫成列。並奮臂切齒。思效力用。即日劍門雖啟。巫峽負固。師請躬率徒𨽻。振錫啟途。折簡宣威。開懷納款。軍無矢石之勞。主有待成之逸。此亦一時之利也。惟公圖之。為使淹留。遂不行於時。國初僧尼道士。所在多度。有道士宋冀。是彼樑棟。于隆山縣。新立道觀。屋宇成就。置三十人。師經總管段倫陳牒。改觀為寺。其郭內住者。並是道宗。不伏移改。囑安撫大使李襲譽。巡察州縣。師以事達。乃引兵過城。四面鳴鼓。一時驅出。舉宗怨訴。噂𠴲街衢。師曰。未能令天下改觀為寺。此之一所終不可奪。遂依立寺。至今不毀。武皇登遐。入京朝觀。因與琳師。同修辨正。有安州皓師。在蜀弘講。人有嫉者。表奏云反。又述法會覘候訊息。
【現代漢語翻譯】 現代漢語譯本 風吹動著，樹枝稀疏，陽光容易穿透。我抱著書卷，依偎在幽靜的池沼旁；拄著枴杖，在荒蕪的田野上嬉戲。我的心神遨遊于清澈的漢水之上，思緒飄向潔白的雲端。榮華名利並非我所顧及，我只想平靜地休息。這一年我一百零二歲，無疾而終。
道會（人名）
犍為郡武陽縣史氏的兒子。最初出家，住在益州嚴遠寺。他氣度高尚簡樸，風雅的格調超越眾人。四方的僧人和俗人早晚都來拜訪他。但他仍然認為蜀地狹小，見識不廣，於是前往京城尋訪。經過十餘年，他對經書、論著、史籍都廣泛研究，掌握了精髓。回到蜀地后，他想大力弘揚佛教，引導後輩。當時正值戰亂，未能實現他的願望。等到國家初建，他率先招撫百姓。詹俊、李袞開始歸順巴蜀，道會上疏說：『我的弟弟不成器，家風衰落。封爵雖然被廢除，但朝廷的詔令還在。門生故吏，子孫成群，都摩拳擦掌，想要效力。現在劍門關雖然已經打開，但巫峽仍然堅固。我請求親自率領徒弟，搖著錫杖開路，用書信宣揚威德，敞開心懷接納歸順。軍隊沒有箭石的勞苦，主上有等待成功的安逸。這也是一時的利益啊。希望您考慮。』因為使者耽擱，最終未能實行。國家初建時，僧尼道士很多，分佈在各地。有個道士叫宋冀，是他們的棟樑，在隆山縣新建了一座道觀，房屋已經建成，安置了三十人。道會通過總管段倫上書，將道觀改為寺廟。那些住在城郭內的道士，都是道教信徒，不服從遷移和更改。他囑咐安撫大使李襲譽巡察州縣。道會把這件事上報，於是率領軍隊經過城池，四面敲鼓，一時將他們驅逐出去。道教信徒怨聲載道，在街上議論紛紛。道會說：『我不能讓天下所有的道觀都改為寺廟，但這一處終究不能奪走。』於是寺廟得以建立，至今沒有被毀壞。武皇（唐太宗，626-649）駕崩后，道會入京朝拜，因此與琳法師一同修訂辨正佛經。有個安州的皓法師，在蜀地弘揚佛法，有人嫉妒他，上表說他謀反，又說（道會）偵察訊息。
【English Translation】 English version The wind blows, the branches are sparse, and the sunlight easily penetrates. I hold a book and lean against the quiet pond; I walk with a cane and play in the barren fields. My mind wanders over the clear Han River, and my thoughts drift to the white clouds. Glory and fame are not what I care about; I just want to rest peacefully. This year I am one hundred and two years old, and I died without illness.
Dao Hui (person's name)
He was the son of the Shi family of Wuyang County, Jianwei Prefecture. He first became a monk and lived in Yanyuan Temple in Yizhou. He had a noble and simple demeanor, and his elegant style surpassed others. Monks and laypeople from all directions came to visit him morning and evening. But he still thought that Shu was small and his knowledge was not broad, so he went to the capital to inquire. After more than ten years, he studied extensively on scriptures, treatises, and historical books, and mastered the essence. After returning to Shu, he wanted to vigorously promote Buddhism and guide the younger generation. At that time, there was a war, and his wish was not fulfilled. When the country was first established, he took the lead in appeasing the people. Zhan Jun and Li Gun began to submit to Bashu, and Dao Hui wrote a memorial saying: 'My younger brother is useless, and the family style has declined. Although the title has been abolished, the imperial edict is still there. Disciples and former officials, and descendants in groups, are all eager to serve. Now that Jianmen Pass has been opened, Wuxia is still strong. I ask to personally lead my disciples, shake the tin staff to open the way, use letters to promote virtue, and open my heart to accept submission. The army has no labor of arrows and stones, and the lord has the ease of waiting for success. This is also a temporary benefit. I hope you will consider it.' Because the envoy was delayed, it was not implemented in the end. When the country was first established, there were many monks, nuns, and Taoists, distributed in various places. There was a Taoist named Song Ji, who was their pillar, and built a new Taoist temple in Longshan County, the houses have been completed, and thirty people have been placed. Dao Hui wrote to the chief executive Duan Lun to change the Taoist temple into a temple. Those Taoists who lived in the city were all Taoist believers and refused to move and change. He instructed the envoy Li Xiyu to inspect the prefectures and counties. Dao Hui reported the matter, so he led the army through the city, drumming on all sides, and drove them out at once. The Taoist believers complained and talked about it in the streets. Dao Hui said: 'I cannot change all the Taoist temples in the world into temples, but this one cannot be taken away in the end.' So the temple was established and has not been destroyed to this day. After Emperor Wu (Tang Taizong, 626-649) died, Dao Hui went to the capital to pay tribute, so he and Master Lin revised and corrected the Buddhist scriptures together. There was a Master Hao from Anzhou, who promoted Buddhism in Shu, and someone was jealous of him, and reported that he was rebelling, and also said that (Dao Hui) was spying on the news.
遂被拘執。身雖在獄。言笑如常。為諸在獄講釋經論。經春至冬。諸僧十數。衣服襤褸。不勝寒酷。京師有無盡藏。恒施為事。師致書曰。自如來潛影西國。千有餘年。正法東流五百許載。雖復赤髭青眼。大開方便之門。白腳漆身。廣示歸依之路。猶未出于苦海。尚陸沉于險道。況五眾名僧。四禪教首。頭陀聚落。唯事一餐。宴坐林中。但披三納。加以無緣之慈。想升錘以代鴿。履不輕之行。思振錫以避蟲。今有精勤法子。清凈沙門。橫被囚拘。實非其罪。遂使重關早落。睹獄吏而魂飛。清室晚開。見刑官而思盡。嚴風旦灑。穿襟與中露俱飄。繁霜夜零。寒心與死灰同殪。若竟不免溝壑。抑亦仁者所恥。書達。即送裘鞋給之。及事釋還鄉。三輔名僧。送出郭門。師與諸遠僧別詩曰。去住俱為客。分悲損性情。共作無期別。旹能訪死生。道俗聞者。皆墮淚。
植相
梓潼涪。郝氏子。嘗任巴西郡吏。太守鄭貞。令師賣獻物。下揚都見梁祖。王公祟敬三寶。便愿出家。及還上蜀。決誓。家屬並同妻子。既同師志。一旹翦落出家。于梁大同中。專習苦行。一食常坐。正心佛理。以命自期。南武都。今孝水縣也。有法愛道人。高炫道術。師往觀之。愛于夕中。以咒力現大神。身著衣冠。容相瑰偉。來舉繩床。離地
【現代漢語翻譯】 現代漢語譯本 於是就被拘禁起來。雖然身在監獄，言談歡笑如平常一樣。為監獄裡的其他人講解經書和論著。從春天到冬天，有十幾位僧人，衣服破爛不堪，難以抵擋寒冷。京城有無盡藏（寺廟名），經常做佈施的事情。法師寫信說：『自從如來（Tathagata，佛的稱號）在西國示現涅槃已經一千多年，正法（Dharma，佛教教義）向東流傳也有五百多年了。即使是赤髭青眼（指胡人僧侶），也大開方便之門，白腳漆身（指印度僧侶），廣泛指示歸依之路。仍然沒有脫離苦海，還在險惡的道路上沉淪。更何況五眾名僧（指比丘、比丘尼、沙彌、沙彌尼、式叉摩那），四禪教首（指精通禪定的僧侶），頭陀聚落（指苦行僧的住所），只求一餐飯食，在林中靜坐，只披著三衣。加上無緣大慈（指不求回報的慈悲），想要升起秤錘來代替鴿子，履行不輕之行（指不輕視任何生命的修行），想著搖動錫杖來避免踩到蟲子。現在有精進勤奮的佛弟子，清凈的沙門（Sramana，出家修道者），無端被囚禁，實在不是他們的罪過。以至於重重關卡早早落下，看到獄吏就魂飛魄散，清冷的牢房晚上才打開，見到刑官就思緒枯竭。嚴厲的寒風清晨吹灑，穿透衣襟與空中的露水一同飄零，繁重的霜雪夜晚降落，寒冷的心與死灰一樣寂滅。如果最終不能免於死在溝壑，也是仁者所恥辱的。』信送到后，就送去皮衣鞋子給他們。等到事情解決后還鄉，三輔（指京兆、左馮翊、右扶風）的名僧，送出城郭。法師與各位遠方的僧人作別，寫詩說：『離去和留下都是做客，分別的悲傷會損害性情。共同作一次沒有期限的告別，何時能夠探訪彼此的生死？』道俗之人聽到這些，都流下了眼淚。 植相（僧人法號） 梓潼涪（地名），郝氏之子。曾經擔任巴西郡的郡吏。太守鄭貞，命令法師賣掉進獻的物品，到揚都去拜見梁祖（南朝梁的皇帝）。王公們崇敬三寶（指佛、法、僧），於是就發願出家。等到返回蜀地，下定決心。家屬和妻子兒女，都和法師一樣有出家的志向，一起剃髮出家。在梁大同（南朝梁武帝的年號，535-546年）年間，專門修習苦行，每天只吃一頓飯，經常端坐，以端正的心來研究佛理，以生命來作為期限。南武都（地名），也就是現在的孝水縣。有法愛道人，高調炫耀道術。法師前去觀看。法愛在晚上，用咒語的力量顯現大神，身上穿著衣冠，容貌相貌瑰麗雄偉，來舉起繩床，使其離開地面。
【English Translation】 English version Consequently, he was arrested and imprisoned. Although in prison, he spoke and laughed as usual. He lectured on scriptures and treatises to those in prison. From spring to winter, there were a dozen monks, their clothes tattered and unable to withstand the severe cold. The capital had the inexhaustible treasury (name of a temple), which constantly engaged in charitable activities. The master wrote a letter saying: 'Since the Tathagata (Tathagata, title of the Buddha) passed into Nirvana in the Western lands more than a thousand years ago, and the True Dharma (Dharma, Buddhist teachings) has flowed eastward for over five hundred years, even though red-bearded and blue-eyed (referring to foreign monks) have widely opened the gates of expedient means, and white-footed and black-bodied (referring to Indian monks) have broadly shown the path of refuge, they still have not escaped the sea of suffering and are still mired in dangerous paths. Moreover, the five assemblies of monks (referring to Bhikshus, Bhikshunis, Sramaneras, Sramanerikas, and Siksamana), the leaders of the four Dhyanas (referring to monks proficient in meditation), the ascetic communities (referring to the dwellings of ascetic monks), only seek one meal a day, sit in meditation in the forests, and only wear three robes. In addition, with causeless compassion, they wish to raise a weight to replace a dove, practice the conduct of not being careless, and think of shaking the staff to avoid stepping on insects. Now there are diligent and assiduous disciples of the Buddha, pure Sramanas (Sramana, renunciates), who have been unjustly imprisoned, which is truly not their fault. As a result, the heavy gates fall early, and their souls fly away at the sight of the prison guards; the cold cells open late, and their thoughts are exhausted at the sight of the executioners. The harsh wind blows in the morning, penetrating their clothes and scattering with the dew in the air; the heavy frost falls at night, and their cold hearts are extinguished like dead ashes. If they ultimately cannot avoid dying in the ditches, it is also a disgrace to the benevolent.' After the letter was delivered, they sent fur coats and shoes to them. When the matter was resolved and they returned home, the famous monks of the Three Auxiliary Regions (referring to Jingzhao, Zuo Fengyi, and You Fufeng) saw them off outside the city gates. The master bid farewell to the distant monks with a poem: 'Leaving and staying are both being guests, the sorrow of parting harms our nature. Let us make a farewell without a set date, when can we visit each other's life and death?' Those who heard this, both monks and laypeople, shed tears. Zhi Xiang (monk's Dharma name) He was the son of the Hao family from Zitong Fu (place name). He once served as a clerk in the Baxi commandery. The governor Zheng Zhen ordered the master to sell the tribute items and go to Yangdu to meet Emperor Liang (Emperor of the Liang Dynasty of the Southern Dynasties). The princes and dukes revered the Three Jewels (referring to the Buddha, Dharma, and Sangha), so they vowed to renounce the world. When he returned to Shu, he made a firm resolution. His family, wife, and children all shared the master's aspiration to renounce the world, and together they shaved their heads and became monks. During the Datong period of the Liang Dynasty (reign of Emperor Wu of Liang, 535-546 AD), he specialized in practicing asceticism, eating only one meal a day, often sitting upright, studying Buddhist principles with a correct mind, and taking his life as the limit. In Nanwudu (place name), which is now Xiaoshui County, there was a Daoist named Fa'ai who ostentatiously flaunted his Taoist arts. The master went to observe him. Fa'ai, in the evening, used the power of spells to manifest a great deity, wearing clothes and a crown, with a magnificent and majestic appearance, who came to lift the rope bed, causing it to leave the ground.
四五尺。便誦戒。神即馳去。斯須復來舉床。僅動一角。如前復去。俄爾又來在師前立。師正意貞白。初無微動。尋爾復去。于屋頭現面。舍棟破裂。其聲甚大。師亦無懼。神見不動。便來禮拜。求哀懺悔。至旦語愛曰。汝所重者。此是邪術。非正法也。可舍之。師往益聽講。以生在邊鄙。言頗涉俗。雖遭輕誚。亡懷在道。都不忤意。又因行路寄宿道館。道士素聞師名。恐化徒屬。拒不延之。其夜群虎繞院相吼。道士等通夕不安。及明追之。從受菩薩戒焉。又曾行弘農。水側見人垂釣。師勸止之不從。即唾水中。忽有大蛇。擎頭四顧。來趣釣者。因即歸命。投師出家。旹梁道漸衰。而涪土軍動。與彖法師。分飛異域。彖入靜林山。師入青城山。聚徒集業。梁王蕭撝素相欽重。供給獠民。以為營理。未暇經始。便感重疾。知命不救。謂弟子曰。常愿生凈土。而無勝業。雖不生三塗。亦不生天堂。還生涪土作沙門也。汝等努力行道。方與吾會。跏坐儼然奄便遷化。時年三十有四。
僧林
吳人。深有德素。行能動物。梁大同中。上蜀至潼。州城西北百四十里。有豆圌山。上有神祠。土民敬之。每往祭謁。師往居之。禪默累日。忽有大蟒。縈繩床前。舉頭如揖讓者。師為授三歸。受已便去。自爾安怗。卒無災異
。其山北涪水之陽。素來無猿。師自棲托已來。便有兩頭。依師而住。有見度水而來。及師出門。猿還泅渡而去。如此非一。年月淹久。孚乳產生。乃有數十。有時送師至龍門口。佇望而返。后往赤水巖。有敝寺。屋宇並摧。祇有基址。便即露坐。有虎蹲于師前。低目而視。師乃為說法。良久便去。爾後孤遊雄悍。不避惡獸。常行仁濟。感化者多。末卒于潼郡。
道仙
一名僧仙。康居國人。以游賈為業。梁周之際。往來吳蜀。江海上下。集積珠寶。故其所獲貲貨。乃滿兩船。時或計者云。直錢數十萬貫。既懷寶填委。貪附彌深。唯恨不多取驗吞海。行賈達于梓州新城郡牛頭山。值僧達禪師說法曰。生死長久。無愛不離。自身尚爾。況復財物。師初聞之。欣勇內發。深思惟曰。吾于生多貪。志慕積聚。向聞正法。此說極乎。若失若離。要必當爾。不如沉寶江中。出家離著。索然無擾。豈不樂哉。即沉一船深江之中。又欲更沉。眾共止之。令修福業。師曰。終為紛擾。勞苦自他。即又沉之。便辭妻子。又見達房。凝水滉漾。知入定。信心更重。投灌口山竹林寺而出家。初發落日。對眾誓曰。如不得道。不出此山。即迥絕人蹤。結宇巖曲。禪學之侶。相次屯焉。每覽經卷。始開見佛在某處。無不哽咽。我何不
【現代漢語翻譯】 現代漢語譯本：山的北面是涪水的南岸，原本沒有猿猴。自從道仙禪師在那裡居住后，便來了兩隻猿猴，依靠禪師生活。有時看見禪師渡水而來，禪師出門后，猿猴又游水而去，這樣的情況不止一次。時間長了，它們繁衍生息，有了幾十只。有時它們會送禪師到龍門口，在那裡佇立觀望后返回。後來禪師去了赤水巖，那裡有一座破敗的寺廟，房屋全部倒塌，只剩下地基。禪師便在那裡露天而坐。有一隻老虎蹲在禪師面前，低著頭看著他。禪師便為它說法，過了很久老虎才離開。此後禪師獨自遊歷，勇敢無畏，不躲避兇猛的野獸，經常行仁義之事，感化了很多人。最終在潼郡去世。
道仙，又名僧仙，是康居國人，以經商為業。在梁朝（502年-557年）和北周（557年-581年）時期，往來於吳地（今江蘇、浙江一帶）和蜀地（今四川一帶），在江海上下收集珠寶。因此他所獲得的財富，裝滿了整整兩艘船。當時有人估計說，價值幾百萬貫錢。他既然擁有如此多的財富，貪慾也更加深重，只恨不能多取一些，恨不得吞下大海。他經商到達梓州新城郡的牛頭山時，遇到僧達禪師說法：『生死漫長，沒有哪種愛不是要分離的，自身尚且如此，更何況是財物呢？』道仙禪師最初聽到這些話，內心涌起欣喜和勇氣，深入思考說：『我一生貪婪，一心只想積聚財富。今天聽聞正法，這番話真是說到極處了。無論是失去還是分離，終究會是這樣。不如把寶物沉入江中，出家修行，遠離執著，那樣豈不是很快樂嗎？』於是他將一艘船的寶物沉入深江之中，又想再沉一艘，眾人一起阻止了他，讓他用這些錢來修福業。道仙禪師說：『終究會成為紛擾，勞累自己和他人。』於是又將另一艘船也沉入了江中。然後他辭別妻子，又看到僧達禪師在凝視水面，知道他正在入定，信心更加堅定，於是前往灌口山的竹林寺出家。剛剃度那天，他對著眾人發誓說：『如果不能得道，就不離開這座山。』於是他完全斷絕了與人世的聯繫，在山巖的彎曲處結廬而居。禪學的同伴們，也相繼聚集在那裡。他每次閱讀經卷，剛開始看到經文上說佛陀在某個地方，無不哽咽，心想我為什麼不
【English Translation】 English version: The north side of the mountain is the south bank of the Fu River, and there were originally no apes. Since Master Daoxian resided there, two apes came and lived by relying on the master. Sometimes they saw the master crossing the water, and after the master went out, the apes swam away again. This happened more than once. Over time, they multiplied and had dozens of them. Sometimes they would send the master to the Dragon Gate, where they would stand and watch before returning. Later, the master went to Chishui Rock, where there was a dilapidated temple, with all the buildings collapsed, leaving only the foundation. The master sat there in the open air. A tiger squatted in front of the master, looking at him with lowered eyes. The master then preached to it, and after a long time, the tiger left. After that, the master traveled alone, brave and fearless, not avoiding fierce beasts, and often performed acts of benevolence, influencing many people. He eventually passed away in Tong Prefecture.
Daoxian, also known as Sengxian, was a native of Kangju (an ancient kingdom in Central Asia). He worked as a merchant. During the Liang (502-557 AD) and Northern Zhou (557-581 AD) dynasties, he traveled between Wu (present-day Jiangsu and Zhejiang) and Shu (present-day Sichuan), collecting jewels up and down the rivers and seas. Therefore, the wealth he acquired filled two entire ships. At that time, some people estimated that it was worth several million strings of cash. Since he possessed so much wealth, his greed became even deeper, only regretting that he could not take more, wishing he could swallow the sea. When he was doing business and arrived at Niutou Mountain in Xincheng County, Zizhou, he encountered Zen Master Sengda preaching: 'Birth and death are long, and no love is without separation. Even the self is like this, let alone wealth?' When Zen Master Daoxian first heard these words, joy and courage welled up in his heart, and he thought deeply: 'I have been greedy all my life, and I have been focused on accumulating wealth. Today I hear the true Dharma, and these words are extremely true. Whether it is loss or separation, it will eventually be like this. It is better to sink the treasures into the river, become a monk, and stay away from attachments. Wouldn't that be joyful?' So he sank one ship of treasures into the deep river, and wanted to sink another one, but everyone stopped him, telling him to use the money to cultivate good karma. Zen Master Daoxian said: 'It will eventually become a disturbance, tiring myself and others.' So he sank the other ship as well. Then he bid farewell to his wife and children, and saw Zen Master Sengda staring at the water surface, knowing that he was entering samadhi, and his faith became even stronger. So he went to Zhulin Temple on Guankou Mountain and became a monk. On the day he was shaved, he vowed to the crowd: 'If I cannot attain enlightenment, I will not leave this mountain.' So he completely cut off contact with the world and built a hut in the curve of the mountain rock. Companions of Zen study also gathered there one after another. Every time he read the scriptures, as soon as he saw the scriptures saying that the Buddha was in a certain place, he could not help but choke up, thinking why I am not
值。但見遺文。如是挺卓不群。或有造問學。皆以善權答對。冥符正法。自初入定。一坐四五日。率以為恒。有時預告。明有客至。皆如其說。梁始興王澹。褰帷三蜀。禮以師敬。攜至陜服沮曲。以天監十六年。至青溪山。有終焉之志。便剃草止容繩床。於時道館祟敞。巾褐紛盛。屢相呵斥。甚寄憂心。師乃宴如。曾無屑屑之意。一夕道士忽見東岡火發。恐野火焚害師。各執水器來救。見師方坐。大火猛焰洞然。咸嘆火光神德。道士李學祖等。舍田造像。寺塔歘成。遠近歸信。十室而九。州刺史鄱陽王恢。躬禮敬而受其法。天監末。始興王冥感。于梁泰寺。造四天王。每六齋晨。常設凈供。師后赴會。四王頂上放五色光。師所執爐自然煙發。太尉陸法和。昔微賤日。數載在山。供師給使。僧有肆責者。師曰。此乃三臺貴公。何緣罵辱。俱不測其貴也。和果遂升袞服。師或勞疾。見縹衣童子。從青溪水出。碗盛妙藥。跪而進服。無幾便愈。居山二十八年。復游井絡。化道大行。旹遭酷旱。百姓請祈。師即往龍穴。以杖扣門。數曰眾生何為嗜睡如此。語已登遐。即玄雲四合。大雨滂注。民賴斯澤。咸來禱賽。欽若天神。有須舍利。即為祈請。應念即至。如其所須。
香阇黎者
莫測其來。以梁初至益州青城山
【現代漢語翻譯】 現代漢語譯本： 價值。但只見遺留下來的文字，如此卓越不凡。或者有人前來請教學問，（香阇黎）都用善巧方便的言辭來回答，暗合正法。自從最初入定，一坐就是四五天，通常都是這樣。有時預先告知，說明天有客人要來，都如他所說。梁朝始興王蕭澹，巡視三蜀之地，以師長的禮節來尊敬（香阇黎）。（蕭澹）帶著（香阇黎）到了陜服沮曲。在天監十六年（517年）到達青溪山，有在此終老的想法，便剃去（周圍的）草，只留下可以放繩床的地方。當時道觀破敗，道士們穿著雜亂的服裝非常盛行，屢次互相指責，（香阇黎）對此非常憂心。但（香阇黎）卻安然自若，沒有一點在意。一天晚上，道士們忽然看見東岡起火，擔心野火燒到（香阇黎），各自拿著水器來救火，看見（香阇黎）正在打坐，大火猛烈燃燒，都感嘆火光的神奇功德。道士李學祖等人，捐出田地建造佛像，寺廟寶塔迅速建成，遠近的人都來歸信，十戶人家有九戶都信佛。州刺史鄱陽王蕭恢，親自以禮敬拜（香阇黎）並接受他的教法。天監末年（519年），始興王（蕭澹）在冥冥之中有所感應，在梁泰寺建造了四天王像，每逢六齋日早晨，常常設定乾淨的供品。（香阇黎）後來赴會，四天王的頭頂上放出五色光芒，（香阇黎）所拿的香爐自然冒出煙。太尉陸法和，過去地位卑微的時候，有幾年在山上，供（香阇黎）差遣。有僧人肆意責罵（陸法和），（香阇黎）說：『這個人是將來位列三臺的貴人，怎麼能辱罵他呢？』大家都不知道他將來會顯貴。陸法和後來果然陞官穿上了官服。香阇黎有時生病，看見穿著縹色衣服的童子，從青溪水中出來，用碗盛著靈藥，跪著進獻給他服用，沒過多久病就好了。（香阇黎）在山上住了二十八年，又遊歷井絡，教化大行。當時遇到酷暑乾旱，百姓請求（香阇黎）祈雨，（香阇黎）就前往龍穴，用手杖敲門，數落道：『眾生為什麼如此貪睡？』說完就圓寂了，隨即烏雲四合，下起大雨，百姓依賴這場雨的恩澤，都來禱告酬謝，敬佩（香阇黎）如同天神。有人需要舍利，就向（香阇黎）祈求，立刻就能得到，如他們所需要的。
香阇黎（尊稱）
沒有人知道他從哪裡來，在梁朝初年到達益州青城山。
【English Translation】 English version: Value. But only his surviving writings are seen, so outstanding and extraordinary. Or some came to ask for learning, and he would answer with skillful means, subtly conforming to the true Dharma. From the beginning of entering samadhi, he would sit for four or five days at a time, usually doing so. Sometimes he would foretell, saying that guests would arrive tomorrow, and it would be as he said. Xiao Dan, the Prince of Shixing of the Liang Dynasty, inspected the three regions of Shu and respected (Xiang Sheli) with the etiquette of a teacher. (Xiao Dan) took (Xiang Sheli) to Shanfu Juqu. In the sixteenth year of the Tianjian era (517 AD), he arrived at Qingxi Mountain, with the intention of ending his life there, so he shaved the grass and left only a place for a rope bed. At that time, the Taoist temples were dilapidated, and the Taoists wearing messy clothes were very prevalent, repeatedly scolding each other, which caused (Xiang Sheli) great concern. But (Xiang Sheli) was calm and unconcerned. One night, the Taoists suddenly saw a fire in Donggang, fearing that the wildfire would burn (Xiang Sheli), so they each took water containers to put out the fire, and saw (Xiang Sheli) sitting in meditation, with the fire burning fiercely, and they all marveled at the magical virtue of the firelight. Taoist Li Xuezu and others donated land to build Buddha statues, and temples and pagodas were quickly built, and people from far and near came to believe, with nine out of ten households believing in Buddhism. The governor of the state, Xiao Hui, the Prince of Poyang, personally paid respects to (Xiang Sheli) and received his teachings. At the end of the Tianjian era (519 AD), the Prince of Shixing (Xiao Dan) had a feeling in the dark, and built the Four Heavenly Kings statues in Liangtai Temple, and every morning on the six fast days, he would often set up clean offerings. (Xiang Sheli) later attended the meeting, and the tops of the Four Heavenly Kings emitted five-colored light, and the incense burner held by (Xiang Sheli) naturally emitted smoke. Lu Fahe, the Grand Commandant, was of humble status in the past, and spent several years on the mountain, serving (Xiang Sheli). When a monk scolded (Lu Fahe) wantonly, (Xiang Sheli) said, 'This person is a noble who will be ranked among the Three Excellencies in the future, how can you insult him?' Everyone did not know that he would be prominent in the future. Lu Fahe later indeed rose to high office and wore official robes. Sometimes Xiang Sheli was ill, and saw a boy in azure clothes coming out of the Qingxi River, holding a bowl of elixir, kneeling and offering it to him to take, and he recovered in a short time. (Xiang Sheli) lived in the mountains for twenty-eight years, and then traveled to Jingluo, and his teachings flourished greatly. At that time, there was a severe drought, and the people asked (Xiang Sheli) to pray for rain, so (Xiang Sheli) went to the dragon's cave, knocked on the door with a staff, and scolded, 'Why are sentient beings so sleepy?' After saying that, he passed away, and immediately dark clouds gathered and heavy rain fell, and the people relied on the grace of this rain, and all came to pray and thank him, admiring (Xiang Sheli) like a god. If someone needed sarira, they would pray to (Xiang Sheli), and they would get it immediately, as they needed.
Xiang Sheli (a respectful title)
No one knows where he came from, and he arrived at Qingcheng Mountain in Yizhou at the beginning of the Liang Dynasty.
飛赴寺。欣然有終志。時俗每至三月三日。必往山遊賞。多將酒肉共相酣樂。師常勸喻。竟無改移。次年三月亦如前集。例坐已了。師令人于座穿坑方丈。人莫知意。謂人曰。檀越等恒自飲啖。未曾與我。今日為眾須餐一頓。諸人爭奉肴酒。隨得隨盡。若填巨壑。識者怪之。至𣆶曰。我大醉飽。扶我就坑。不爾污地。及至坑所。張口大吐。雞肉出口即能飛鳴。羊肉出口即馳走。酒食亂出。將欲滿坑。魚䱎鵝鴨游泳交錯。眾咸驚嗟。誓斷辛殺。迄今酒肉永絕上山。此師之德風猶存。益州別駕羅研。朝梁。志公謂曰。益州香貴賤。答曰甚賤。初不知是人也。志曰。既為人所賤。何為久留。研亦不測此語。或曰。想是青城香阇黎也。遂往山具述。師曰。檀越遠來。固非虛說。其夜便化弟子等。營墓將殯。怪棺太輕。及開。止見幾杖而已。
益州多寶寺猷禪師
𢛓道人楊氏子。勤讀誦。四十餘年。日夕不捨。房後院壁。圖九想變。露置繩床。棕被覆上。晝依僧例。夜則寢中。亙一日方出一食。如是漸增七日方食。僧以為常。弗之怪也。如此又經二十餘年。忽經一月而不出者。不畜侍人。僉議。不出祇是入定。不勞看之。忽一夜風雨盛。畫壁廊倒。及旦。眾往視之。試撥㯶被。一無所見。唯繩床坐褥存焉。
【現代漢語翻譯】 現代漢語譯本： 飛赴寺。欣然完成了心願。當時的習俗是每到三月三日（公元紀年），人們必定去山中游玩賞景，大多帶著酒肉一同飲酒作樂。禪師常常勸誡開導他們，但始終沒有人改變。第二年三月也像之前一樣聚集。大家按照慣例坐好后，禪師讓人在座位旁挖一個方丈大小的坑，人們都不明白他的用意。禪師對眾人說：『各位施主總是自己吃喝，不曾分給我。今天我為大家吃一頓。』眾人爭相奉上菜餚酒水，拿來多少就吃光多少，好像填補一個巨大的山谷。有見識的人感到奇怪。到酒酣耳熱時，禪師說：『我喝得大醉，吃得飽飽的，扶我到坑邊，不然會弄髒地面。』到了坑邊，禪師張口大吐，雞肉吐出來就能飛鳴，羊肉吐出來就能奔跑，酒食亂七八糟地吐出來，眼看就要填滿坑。魚鱉鵝鴨游泳交錯其中。眾人都驚歎不已，發誓戒除葷腥殺戮。直到現在，山上仍然杜絕酒肉，這是禪師的德行風範所留下的影響。益州別駕（官名）羅研，去朝見梁朝皇帝。志公（寶誌禪師）問他說：『益州的香是貴還是賤？』羅研回答說：『很賤。』起初他不知道對方是得道之人。志公說：『既然被人看不起，為什麼還要久留？』羅研也不明白這話的意思。有人說：『想必是青城山的香阇黎（修行者）。』於是前往青城山，詳細地敘述了這件事。禪師說：『施主遠道而來，果然不是虛言。』當天夜裡禪師就圓寂了，弟子們準備墓穴安葬。奇怪的是棺材太輕了，打開一看，只見幾案和手杖而已。
益州多寶寺猷禪師
𢛓道人是楊家的兒子，勤奮地誦讀佛經，四十多年來，早晚都不懈怠。在房后的院墻上，畫了九想圖（佛教觀想死亡不凈的影象），露天放置繩床，用棕櫚葉做的被子蓋在上面。白天按照僧人的規矩生活，晚上則睡在繩床上。總是過一天才吃一頓飯，這樣逐漸增加到七天才吃一頓飯。僧人們認為這是常事，並不覺得奇怪。這樣又過了二十多年，忽然有一個月沒有出來。因為沒有侍奉的人，大家議論說：『不出門只是入定了，不用去看他。』忽然有一天夜裡風雨很大，畫著九想圖的墻壁倒塌了。到了早晨，眾人前去檢視，試著撥開棕櫚葉被子，什麼也沒看見，只有繩床和坐墊還在。
【English Translation】 English version: At Feifu Temple, he happily fulfilled his aspirations. The custom at the time was that every year on the third day of the third month (Gregorian calendar), people would go to the mountains to enjoy the scenery, often bringing wine and meat to feast and make merry. The Zen master often advised and exhorted them, but no one ever changed. The following year, in the third month, they gathered as before. After everyone was seated as usual, the Zen master had someone dig a pit the size of a square zhang (a unit of measurement) next to the seats, and people did not understand his intention. The Zen master said to the crowd, 'You benefactors always eat and drink yourselves, never sharing with me. Today, I will eat a meal for everyone.' The crowd competed to offer dishes and wine, which were consumed as quickly as they were offered, as if filling a huge ravine. Those with discernment found it strange. When they were drunk and merry, the Zen master said, 'I am very drunk and full. Help me to the pit, or I will soil the ground.' When they reached the pit, the Zen master opened his mouth and vomited greatly. The chicken meat that came out could fly and crow, the mutton could run, and the wine and food came out in a chaotic mess, threatening to fill the pit. Fish, turtles, geese, and ducks swam and mingled within. The crowd was amazed and vowed to abstain from spicy food and killing. To this day, wine and meat are still forbidden on the mountain, which is the influence of the Zen master's virtue and demeanor. Luo Yan, the Biejia (official title) of Yizhou, went to pay homage to the Liang Dynasty emperor. Zhi Gong (Zen Master Baozhi) asked him, 'Is the incense in Yizhou expensive or cheap?' Luo Yan replied, 'Very cheap.' At first, he did not know that the other person was an enlightened being. Zhi Gong said, 'Since it is despised by people, why stay for so long?' Luo Yan did not understand the meaning of these words either. Someone said, 'Perhaps it is the incense Ajari (practitioner) of Qingcheng Mountain.' So he went to Qingcheng Mountain and described the matter in detail. The Zen master said, 'It is indeed not a false statement that the benefactor has come from afar.' That night, the Zen master passed away, and the disciples prepared a tomb for burial. Strangely, the coffin was too light. When they opened it, they only saw desks and staffs.
Zen Master You of Duobao Temple in Yizhou
The Taoist 𢛓 was the son of the Yang family. He diligently recited Buddhist scriptures, never neglecting it day or night for more than forty years. On the courtyard wall behind the room, he painted the Nine Contemplations (Buddhist images for contemplating the impurity of death), and placed a rope bed in the open air, covered with a palm-leaf blanket. During the day, he lived according to the rules of the monks, and at night he slept on the rope bed. He always ate only one meal a day, gradually increasing to one meal every seven days. The monks thought this was normal and did not find it strange. After another twenty years or so, he suddenly did not come out for a month. Because there were no attendants, everyone discussed, 'Not coming out is just entering samadhi, there is no need to look at him.' Suddenly, one night there was a great wind and rain, and the wall with the Nine Contemplations painted on it collapsed. In the morning, the crowd went to check, and tried to pull back the palm-leaf blanket, but saw nothing, only the rope bed and cushion remained.
僧度
不知何人。去來邑野。略無定所。時人號為狂人。周趙王在益州。有[郫-卑+((白-日+田)/廾)]民。與王厚便欲反。或有告者。王未之信。至旦。[郫-卑+((白-日+田)/廾)]兵果至。王厚者為主。在城西大街。方床大坐。時師乃戴皮靴一隻。從城西遺糞而走。至盤陀塔。棄靴而回。眾怪之。而莫測也。又復將反者。以紙筆請師定吉兇。便操筆作州度兩字。反者喜曰。州度與我。斯為吉也。擇曰。彼往我亡。我往彼亡。重必克之。時趙王據西門樓。令精兵三千騎往。始交即退。隨後殺之。至盤陀。斬[郫-卑+((白-日+田)/廾)]兵千餘人。今塔東特高者是。於後方驗師戴皮相。皮[郫-卑+((白-日+田)/廾)]聲同。遺糞而走。散於塔地。所言州度(徒各切)反即斫頭。目前取驗。定後人聞于王。遣人四追。遂失所在。
衛元嵩
益州成都人。少出家。為亡名法師弟子。聰穎不偶。嘗以夜靜侍傍曰。世人洶洶。貴耳賤目。即知皁白。其可德哉。名曰。汝欲名聲。若不佯狂。不可德也。師心然之。遂佯狂漫走。人逐成群。觸物摛詠。周曆二十餘年。亡名入關。移住野安。自製琴聲。為天女怨心風弄。有傳其聲者。嘗謂兄曰。蜀土狹小。不足展懷。欲游上京。
【現代漢語翻譯】 現代漢語譯本： 僧度
不知是何許人，來往于鄉野之間，居無定所。當時的人們稱他為狂人。周朝的趙王在益州，有個[郫-卑+((白-日+田)/廾)]地的百姓，名叫王厚，和趙王關係密切，想要謀反。有人告發了他，趙王不相信。到了早晨，[郫-卑+((白-日+田)/廾)]地的士兵果然來了。王厚是主謀，在城西大街上，坐在一個大方床上。這時僧度戴著一隻皮靴，從城西遺糞而走，到了盤陀塔，丟掉靴子就回來了。眾人都覺得奇怪，但沒有人能猜透他的用意。後來，將要謀反的人用紙筆請僧度占卜吉兇。僧度拿起筆寫了『州度』兩個字。謀反的人高興地說：『州度與我，這是吉祥啊！』於是選擇日期，說：『他往我亡，我往他亡，重兵必能克敵制勝。』當時趙王在西門樓上，命令精兵三千騎出擊，剛一交戰就撤退，然後進行追殺。在盤陀塔，斬殺了[郫-卑+((白-日+田)/廾)]地的士兵一千多人。現在塔東邊特別高的地方就是當時殺人的地方。後來才驗證了僧度戴皮靴的用意，皮和[郫-卑+((白-日+田)/廾)]同音。遺糞而走，是把敵人驅散到塔的土地上。所說的『州度』（徒各切），意思是謀反就要被砍頭，立刻應驗。趙王聽說了這件事，派人四處追捕僧度，最終失去了他的軌跡。
衛元嵩
益州成都人。年少時出家，是亡名法師的弟子。他非常聰明，不同凡響。曾經在夜晚安靜的時候侍奉在亡名法師身旁說：『世人喧囂浮躁，重視聽到的，輕視看到的，即使知道黑白，又有什麼道德可言呢？』亡名法師說：『你想要名聲，如果不裝瘋賣傻，是不可能得到名聲的。』衛元嵩深以為然。於是開始裝瘋賣傻，到處遊蕩。人們成群結隊地跟隨著他，他觸景生情，吟詠詩歌。這樣過了二十多年。亡名法師進入關中，移居到野安。自己創作琴聲，名為天女怨心風弄。有人傳唱他的琴聲。衛元嵩曾經對他的哥哥說：『蜀地狹小，不足以施展我的抱負，我想去京城遊歷。』
【English Translation】 English version: Monk Sengdu (僧度)
It is unknown who he was. He came and went in the countryside, with no fixed abode. People at the time called him a madman. Zhao, the Prince of Zhou Dynasty (1046-256 BC), was in Yizhou (益州). There was a commoner from Pi (郫) named Wang Hou (王厚), who was close to the prince and wanted to rebel. Someone reported this, but the prince did not believe it. By morning, the soldiers from Pi (郫) indeed arrived. Wang Hou (王厚) was the leader, sitting on a large square bed on the main street west of the city. At this time, the monk was wearing only one leather boot, walking from the west of the city while leaving excrement, and went to the Pantuo Pagoda (盤陀塔), discarded the boot and returned. People were puzzled by this, but no one could fathom his intention. Later, those who were about to rebel asked the monk for divination of good or bad fortune with paper and pen. The monk took the pen and wrote the two characters 『Zhou Du (州度)』. The rebels were pleased and said, 『Zhou Du (州度) is with me, this is auspicious!』 So they chose a date and said, 『If they go, I will perish; if I go, they will perish; heavy troops will surely conquer.』 At that time, the Prince of Zhao (趙王) was on the Ximen Tower (西門樓), ordering three thousand elite cavalry to go out. They retreated as soon as they engaged, and then pursued and killed them. At Pantuo (盤陀), more than a thousand soldiers from Pi (郫) were beheaded. The particularly high ground east of the pagoda today is where the killings took place. Later, it was verified that the monk's intention in wearing leather boots was that 『Pi (皮)』 and 『Pi (郫)』 sound the same. Leaving excrement and running away meant scattering the enemies on the land of the pagoda. What he said, 『Zhou Du (州度)』 (pronounced tu ge qie), meant that rebellion would result in beheading, which was immediately verified. When the Prince of Zhao (趙王) heard about this, he sent people to pursue him in all directions, but eventually lost track of him.
Wei Yuansong (衛元嵩)
He was a native of Chengdu (成都), Yizhou (益州). He became a monk at a young age and was a disciple of the nameless Dharma master (亡名法師). He was intelligent and extraordinary. Once, in the quiet of the night, he served by the side of the nameless Dharma master and said, 『The people of the world are noisy and impetuous, valuing what they hear and despising what they see. Even if they know black and white, what virtue can there be?』 The nameless Dharma master said, 『If you want fame, you cannot gain it without feigning madness.』 Wei Yuansong (衛元嵩) deeply agreed. So he began to feign madness and wander around. People followed him in droves, and he composed poems inspired by the scenery. He spent more than twenty years like this. The nameless Dharma master entered Guanzhong (關中) and moved to Yea』an (野安). He created his own qin (琴) music, called 『Heavenly Maiden's Lamenting Wind Melody (天女怨心風弄)』. Some people sang his music. Wei Yuansong (衛元嵩) once said to his elder brother, 『The land of Shu (蜀) is small and not enough to fulfill my ambitions. I want to travel to the capital.』
與國土抗對。兄意如何。兄曰。當今王褒庾信。名振四海。汝何所知。自取折辱。答曰。彼多讀書。自為文什。至於天才大略。非其分也。兄但聽看。即輕爾造關。為無過所。乃著俗服。關中卻回。防者執之。師詐曰。我是長安於長公家人。欲逃往蜀耳。關家迭送至京。于公曾在蜀。與師交遊。而忽得相見。不勝其優。高貴名士靡所不詣。即上廢佛教。自此還俗。周祖納其言。又與道士張賓。密加扇惑。帝信而不猜。便行屏削。師制千字詩。略云。龍首青煙起。長安一代丘。是也。並符讖緯。事後曉之。隋開皇八年。京兆杜祈死。三日而穌云。見閻羅王。問曰。卿父曾作何官。曰臣父在周。為司命上士。王曰。若然錯追。可速放去。然卿識周武帝不。答曰。曾任左武侯司法。恒在階陛。甚識。王曰。可往看汝武帝去。一吏引至一處。門牕椽瓦。並是鐵作。于鐵牕中。見一人極瘦。身作鐵色。著鐵枷鎖。祈見泣曰。大家何因苦困乃爾。答曰。我大遭苦困。汝不見耳。今得至此。大是快樂。祈曰。作何罪業。受此苦困。答曰。汝不知耶。我以信衛元嵩言。毀廢佛法。故受此苦。祈曰。大家何不注引衛元嵩來。帝曰。我尋注之。然曹司處處搜求。乃遍三界。云總不見。若伊朝來。我暮得脫。何所更論。卿還語世間人。為元嵩
作福。早來相救。如其不至。解脫無期。祈穌不忘冥事。勸起福助云。
尚圓
姓陳。廣漢雒人。出家以咒術救物。梁武陵王蕭紀。宮中鬼怪。魅諸婇女。或歌或哭。紛然亂舉。王乃令善射者控弦擬之。鬼乃現形。即放箭射鬼。便遙接還返擲人。久而不已。聞師持咒。請入宮中。諸鬼競前作諸變現。龍蛇百獸。倏忽前後。在空在地。怪變多端。師安坐告曰。汝小家鬼。何因敢入王宮。能變我身。饒變萬種。祇是小鬼。爾等住聽我一言。諸鬼合掌住立。師始發雲南無佛陀。鬼皆失所。自爾安靜。武帝聞召。大蒙賞遇。值梁覆擾。師行至蜀。所有痛惱因之護衛。年八十一。終所住治城。
涪州想思寺無相禪師
不知何來。忽至山寺。不異恒人。其寺在涪州上流大江水北崖側。有銘方五尺許。字如掌大。都不可識。下有佛跡。相去九尺。長三尺許。蹈石如泥。道俗敬重。相以一時渡水無船。乃以缽安水中曰。何為常擎汝。汝可自渡。便取芭蕉葉搭水。立上而渡。缽隨後來。須臾達岸。時採樵者。見之相語。師覺便辭去。徒眾苦留不住。至水邊入船。諸人禮請。不與篙楫。乃捉船舷直渡。不顧而去。莫測所往。
童進
綿州李氏子。出家之後。不拘禮度。唯樂飲酒。謂人曰。將瓶等身而
【現代漢語翻譯】 現代漢語譯本： 積德行善，早日來相救。如果不能這樣，解脫就沒有期限了。祈求（童進）不要忘記陰間的事，勸人發起善心幫助（他），這樣說道。
尚圓（僧人名號）
姓陳，是廣漢郡雒縣人。出家後用咒術救助百姓。梁朝武陵王蕭紀的宮中出現鬼怪，迷惑眾多的宮女，有的唱歌，有的哭泣，非常混亂。武陵王就命令善於射箭的人拉弓瞄準鬼怪。鬼怪就顯現出形體，隨即放箭射向射箭的人，箭又遙遠地飛回來擲向人。很久都沒有停止。聽說尚圓法師會持咒，就請他入宮。眾鬼爭先恐後地作出各種變化，龍蛇百獸，忽前忽後，在空中在地上，怪異變化多種多樣。尚圓法師安穩地坐著，告誡它們說：『你們這些小鬼，憑什麼敢進入王宮？能變化我的身體，即使變化萬種，也只是小鬼。你們聽我說一句。』眾鬼合掌站立。尚圓法師開始唸誦『南無佛陀』，鬼都失去了藏身之處，從此安靜下來。梁武帝聽說后召見了他，給予豐厚的賞賜。遇到梁朝發生變亂，尚圓法師前往蜀地，所有遭受痛苦的人都依靠他來保護。八十一歲時，在所居住的治城圓寂。
涪州想思寺無相禪師（僧人名號）
不知道從哪裡來，忽然來到山寺。與普通人沒有什麼不同。這座寺廟在涪州上游大江的北邊懸崖邊。有一塊石碑大約五尺見方，上面的字像手掌那麼大，完全無法辨認。下面有佛的足跡，相距九尺，長三尺多，踩在石頭上像踩在泥里一樣。僧人和俗人都很敬重他。曾經有一次要渡水，沒有船，於是把缽放在水中說：『我為什麼要經常托著你？你可以自己渡過去。』就拿芭蕉葉搭在水上，站在上面渡水，缽跟在後面。一會兒就到達了岸邊。當時有砍柴的人，看見了這件事互相傳說。無相禪師發覺了，就告辭離去。徒弟們苦苦挽留也留不住。到了水邊上了船，眾人向他禮拜請求，他不用船篙和船槳，就抓住船舷直接渡水，不回頭就走了，沒有人知道他去了哪裡。
童進（人名）
是綿州李家的兒子。出家之後，不拘泥於禮節法度，只喜歡喝酒。他對人說：『拿著和自己身高一樣的酒瓶，
【English Translation】 English version: Accumulate merit and do good deeds, come to my rescue soon. If that doesn't happen, there will be no end to my liberation. Pray that (Tong Jin) doesn't forget the affairs of the underworld, and encourage people to initiate good deeds to help (him), so he said.
Shang Yuan (monk's title)
His surname was Chen, and he was from Luo County, Guanghan Prefecture. After becoming a monk, he used mantras to help the people. Xiao Ji, the Prince of Wuling of the Liang Dynasty (502-557), had ghosts in his palace, bewitching many palace women, some singing, some crying, in great chaos. The Prince ordered skilled archers to draw their bows and aim at the ghosts. The ghosts then manifested their forms, and immediately shot arrows back at the archers, the arrows flying back and hitting people from afar. This went on for a long time without stopping. Hearing that Dharma Master Shang Yuan could chant mantras, he invited him into the palace. The ghosts competed to make various transformations, dragons, snakes, and all kinds of beasts, appearing suddenly before and behind, in the air and on the ground, with all sorts of strange changes. Dharma Master Shang Yuan sat calmly and admonished them, 'You petty ghosts, how dare you enter the royal palace? You can transform my body, even if you transform into ten thousand forms, you are still just petty ghosts. Listen to what I have to say.' The ghosts put their palms together and stood still. Dharma Master Shang Yuan began to chant 'Namo Buddhaya', and the ghosts all lost their hiding places, and from then on, it was quiet. Emperor Wu (reigned 502-549) of the Liang Dynasty heard of this and summoned him, bestowing generous rewards. When the Liang Dynasty was disrupted, Dharma Master Shang Yuan went to Shu, and all those who suffered relied on him for protection. At the age of eighty-one, he passed away in the Zhicheng where he resided.
Chan Master Wuxiang of Xiangsi Temple in Fuzhou (monk's title)
No one knew where he came from, he suddenly arrived at the mountain temple. He was no different from ordinary people. This temple was located on the north cliff of the upper reaches of the Yangtze River in Fuzhou. There was a stone tablet about five feet square, with characters as large as palms, completely unrecognizable. Below it were the footprints of the Buddha, nine feet apart, more than three feet long, stepping on the stone as if stepping on mud. Monks and laypeople respected him. Once, when crossing the water, there was no boat, so he placed his bowl in the water and said, 'Why do I always have to carry you? You can cross by yourself.' He then used banana leaves to build a bridge on the water, stood on it, and crossed the water, with the bowl following behind. In a moment, he reached the shore. At that time, woodcutters saw this and told each other about it. Chan Master Wuxiang noticed this and bid farewell to leave. The disciples pleaded with him to stay, but he would not. When he reached the water's edge and boarded the boat, the people bowed and requested him, but he did not use oars or paddles, but grabbed the gunwale of the boat and crossed directly, without looking back, and no one knew where he went.
Tong Jin (person's name)
He was the son of the Li family in Mianzhou. After becoming a monk, he did not adhere to etiquette and rules, but only enjoyed drinking wine. He said to people, 'Holding a wine bottle as tall as myself,'
灌滿。師猶未醉。嘗以酣醉狂歌。遺尿臭穢。眾共非之。有識者曰。凡聖難測。會周武東征。雲鬚毒藥。敕瀘州營造置監吏力科獠採藥。蝮頭鐵猩鬵根大蜂野葛鴆羽等數十種。釀以鐵甕。藥成。著皮衣。琉璃障眼。方得近之。不爾。氣沖成瘡致死。藥著人畜。肉穿便死。師聞之往彼監所。官人弄曰。能飲一杯。豈非酒士。師曰。得一升解酲。官曰。任飲多少。何論一升。便取鐵杓于藥甕中。取一杓飲之。言謔自若。都不為患。道士等聞皆來看。師又舉一杓以勸之。皆遠走避。或曰。此乃故殺人。何得無罪。師曰。無所苦。藥進自飲。有誰相勸。乃噫曰。今日得一醉。臥方石上。俄爾遺尿。所著石皆碎。良久睡覺。精爽如常。隋初無疾而終。弟子檢校。衣服床褥。皆香潔非常。
富上者
莫測何許人。恒依益州凈德寺宿。埋一大笠在路。晝日兀坐讀經。人雖去來。不喚令施。有擲錢者。亦不咒愿。每於靜路。不入鬧中。狀如五十。雖在多年。過無所獲。有信心者曰。城西城北。人稠施多。在此何為。答曰。一錢兩錢。足養身命。複用多為。陵州刺史趙仲舒。乃三代之酷吏也。甚無信敬。聞故往試。騎馬直過。佯墮貫錢。師但讀經。目未曾顧。去遠。舒令取錢。師亦不顧。舒乃返來曰。你見我錢墮地以不。曰
【現代漢語翻譯】 現代漢語譯本： 灌滿。師父仍然沒有醉。曾經喝醉后狂歌，遺尿散發著臭味。眾人都指責他。有見識的人說：『凡人和聖人難以測度。』恰逢周武王（公元前1046-公元前1043年）東征，說需要毒藥。皇帝敕令瀘州營造設定監吏，強迫當地百姓採藥。蝮蛇頭、鐵猩、鬵根、大蜂、野葛、鴆鳥羽毛等數十種。用鐵甕釀造。藥製成后，要穿著皮衣，用琉璃遮住眼睛，才能靠近。不然，藥氣衝出會形成瘡，甚至致死。藥沾到人畜身上，肉都會穿爛而死。師父聽說了，前往那個監所。官人戲弄他說：『能喝一杯，豈不是酒中豪傑？』師父說：『給我一升解酒。』官人說：『隨便喝多少，何止一升。』便用鐵勺從藥甕中舀了一勺喝下去，言語談笑如常，一點也不害怕。道士們聽說了都來看。師父又舉起一勺勸他們喝，大家都遠遠躲開。有人說：『這明明是故意殺人，怎麼能沒有罪？』師父說：『我沒有痛苦，藥是我自己喝的，有誰勸我？』於是打了個飽嗝說：『今天喝個痛快。』躺在方石上，一會兒遺尿，所沾染的石頭都碎裂了。過了很久醒來，精神清爽如常。隋朝初年無疾而終，弟子們檢查他的衣服床褥，都香潔非常。
富上者（姓名或稱號）
不知道是什麼地方人。經常在益州凈德寺住宿。埋了一個大斗笠在路邊。白天靜靜地坐在那裡讀經。人們即使來來往往，也不招呼他們佈施。有人扔錢，也不念咒祝願。總是選擇安靜的道路，不進入熱鬧的地方。看起來像五十歲的樣子。雖然在那裡多年，也沒有得到什麼。有信心的人說：『城西城北，人多佈施也多，在這裡幹什麼？』回答說：『一錢兩錢，足夠養活自己了，要那麼多幹什麼？』陵州刺史趙仲舒，是三代以來的酷吏。非常不信佛。聽說后故意前往試探。騎馬直接經過，假裝掉了一串錢。師父只是讀經，眼睛都沒看一眼。走遠后，趙仲舒讓人去撿錢。師父也不理睬。趙仲舒於是返回來說：『你看見我的錢掉在地上了嗎？』回答說：
【English Translation】 English version: Filled to the brim. The master was still not drunk. He once sang wildly when drunk, and his urine smelled foul. The crowd criticized him. A knowledgeable person said, 'It is difficult to fathom the ordinary and the saint.' It happened that King Wu of Zhou (1046-1043 BC) was on an eastern expedition and said that poison was needed. The emperor ordered the establishment of supervisors in Luzhou to force the local people to collect medicine. Dozens of kinds of medicines such as viper heads, iron orangutans, Qi roots, giant bees, Pueraria lobata, and feathers of the poisonous bird were used. They were brewed in iron urns. When the medicine was made, one had to wear leather clothes and cover one's eyes with glass to get close to it. Otherwise, the medicinal gas would cause sores and even death. If the medicine touched humans or animals, the flesh would rot and die. When the master heard about it, he went to that supervisor's office. The official teased him and said, 'If you can drink a cup, aren't you a hero of wine?' The master said, 'Give me a liter to relieve my drunkenness.' The official said, 'Drink as much as you like, not just one liter.' Then he took an iron spoon from the medicine urn and drank a spoonful, speaking and laughing as usual, not afraid at all. When the Taoists heard about it, they all came to watch. The master raised another spoonful to persuade them to drink, but everyone ran away. Someone said, 'This is clearly intentional homicide, how can there be no crime?' The master said, 'I have no pain, I drank the medicine myself, who persuaded me?' Then he burped and said, 'Today I will get drunk.' He lay on a square stone, and after a while, he urinated, and the stones that were stained were all broken. After a long time, he woke up, refreshed as usual. In the early Sui Dynasty, he died without illness, and his disciples checked his clothes and bedding, all of which were fragrant and clean.
Fu Shang (name or title)
I don't know where he was from. He often stayed at Jingde Temple in Yizhou. He buried a large bamboo hat on the side of the road. During the day, he sat quietly there reading scriptures. Even if people came and went, he did not call them to give alms. If someone threw money, he would not chant blessings. He always chose quiet roads and did not enter crowded places. He looked like he was fifty years old. Although he had been there for many years, he had not gained anything. A faithful person said, 'There are many people and many alms in the west and north of the city, what are you doing here?' He replied, 'One or two coins are enough to support myself, what do I need so much for?' Zhao Zhongshu, the prefect of Lingzhou, was a cruel official for three generations. He was very unbelieving in Buddhism. When he heard about it, he deliberately went to test him. He rode his horse straight past, pretending to drop a string of coins. The master just read the scriptures and didn't even look at him. After going far away, Zhao Zhongshu asked someone to pick up the money. The master ignored him. Zhao Zhongshu then returned and said, 'Did you see my money fall on the ground?' He replied,
見。問曰。錢今何在。曰見一人拾將去。舒曰。你終日在路。唯乞一錢。豈有貫錢在地。而不取耶。見人將去。何不止之。答曰。非貧道物。何為浪認。仲舒曰。我欲須你身上袈裟。師曰。公能將去。復有與者。即疊授與。仲舒下馬禮謝曰。弟子周朝人。官曆三代。大與眾僧往還。少有不貪者。聞名故謁。本非惡意。請往陵州。師曰大善。然貧道廣欲結緣。愿公助國安撫。即是長見受供養也。舒辭嘆曰。僧中有人。不可輕慢。爾後不見。益州人薊相者。從揚州還見之。亦埋笠路側。顏狀如常。
德山
不知何許人。一日厭世。棄妻子入山修道。鬚髮不暇削。衣食不暇給。唯息緣靜念。為悟自性。人莫知其觀行。視其相狀。如得定者。時游化竹林龍池。開悟道俗。以清簡為本。每云。煩亂之法。道俗同弊。故政煩則國亂。心煩則意亂。水清則魚石可見。神清則想倒可識。學清簡者。尚自諠煩。況在亂使。焉可道哉。
慧琳
綿州神泉薛氏子。以隋初。隱於建明寺。清虛守靜。與物不群。寺有塑像。常勤供養。像為生須三十六莖。大業末年。掃一古墳。豎二竹竿。云是天眼。后忽拔一云。弘農揚為魔所㧞也。不久義寧嗣歷。有時著復衣。夏坐墳上。日雖炎赫。身無熱狀。口雖涉道。形同于俗。言
【現代漢語翻譯】 現代漢語譯本 見（僧人名）。問（仲舒）曰：『錢現在哪裡？』見答曰：『見一人拾走了。』仲舒曰：『你終日在路上，只乞討一文錢，難道會有成串的錢在地上，而不去撿嗎？見人拿走，為什麼不去阻止？』答曰：『非貧道之物，為何要隨便認領？』仲舒曰：『我想要你身上的袈裟。』師（見）曰：『您能拿去，若有人再給，我就再穿。』隨即疊好袈裟遞給仲舒。仲舒下馬行禮謝道：『弟子是周朝人，官曆三代，與眾多僧人往來，很少有不貪婪的。聞名您的德行，故來拜謁，本非惡意。請您前往陵州。』師曰：『大善。然貧道廣欲結緣，愿您幫助國家安撫百姓，就是長久地接受供養了。』仲舒辭謝感嘆道：『僧人中也有高人，不可輕慢。』此後不見（僧人）蹤影。益州人薊相，從揚州回來時見到他，也埋著斗笠在路旁，容貌神態如常。
德山（僧人名）
不知是哪裡人。一日厭倦世事，拋棄妻子入山修道。鬚髮沒有時間修剪，衣食沒有時間顧及，唯有止息外緣，靜心念佛，以求悟得自性。人們不知道他的修行，看他的相貌，如同得道之人。他時常游化于竹林龍池，開悟道俗，以清簡為根本。他常說：『煩亂之法，道俗都有弊端。所以政事煩瑣則國家混亂，心煩則意亂。水清則魚石可見，神清則妄想可識。學習清簡的人，尚且會感到喧鬧煩亂，何況身處亂世，又怎能悟道呢？』
慧琳（僧人名）
綿州神泉薛氏之子。在隋朝初年（581年-618年），隱居於建明寺。清虛守靜，與世俗不同。寺中有塑像，他常常勤加供養。塑像生出三十六根鬍鬚。大業年間（605年-618年），他打掃一座古墳，豎起兩根竹竿，說是天眼。後來忽然拔掉一根竹竿，說：『弘農楊為魔所拔也。』不久義寧年間（617年-618年）李淵即位。慧琳有時穿著俗服，夏天坐在墳上，即使太陽炎熱，身上也沒有熱的樣子。口中雖然談論佛道，但外形與俗人無異。
【English Translation】 English version Jian (name of a monk). Zhong Shu asked: 'Where is the money now?' Jian replied: 'I saw someone pick it up and take it away.' Zhong Shu said: 'You are on the road all day, begging for only one coin. How could there be a string of coins on the ground that you wouldn't pick up? Seeing someone take it, why didn't you stop them?' Jian replied: 'It was not this poor monk's property, why should I claim it?' Zhong Shu said: 'I want the kasaya (monk's robe) you are wearing.' The master (Jian) said: 'If you can take it, and if someone gives me another one, I will wear it again.' Then he folded the kasaya and handed it to Zhong Shu. Zhong Shu dismounted, bowed, and thanked him, saying: 'I am from the Zhou dynasty, and have served as an official for three generations. I have interacted with many monks, and few are not greedy. I heard of your virtue, so I came to visit, with no malicious intent. Please go to Lingzhou.' The master said: 'Great. But this poor monk wishes to form many connections. I hope you can help the country pacify the people, which is to receive offerings for a long time.' Zhong Shu declined and sighed, saying: 'There are great people among monks, and they should not be underestimated.' After that, Jian (the monk) was never seen again. Ji Xiang from Yizhou, when returning from Yangzhou, saw him burying his bamboo hat by the roadside, his appearance as usual.
Deshan (name of a monk)
It is not known where he was from. One day, he became tired of the world, abandoned his wife and children, and entered the mountains to cultivate the Way. He had no time to cut his hair and beard, and no time to take care of food and clothing. He only stopped external connections and calmed his mind to contemplate, seeking to realize his self-nature. People did not know his practice, but looking at his appearance, he seemed like an enlightened person. He often traveled and transformed in the Bamboo Forest Dragon Pond, enlightening both monks and laypeople, taking simplicity as the foundation. He often said: 'The methods of confusion have drawbacks for both monks and laypeople. Therefore, if government affairs are complicated, the country will be in chaos; if the mind is troubled, the will will be confused. If the water is clear, the fish and stones can be seen; if the spirit is clear, delusions can be recognized. Those who study simplicity still feel noisy and troubled, let alone being in a chaotic world, how can they realize the Way?'
Huilin (name of a monk)
He was the son of the Xue family of Shenquan in Mianzhou. In the early Sui Dynasty (581-618 AD), he lived in seclusion in Jianming Temple. He was pure, empty, quiet, and kept apart from the world. There were statues in the temple, and he often diligently made offerings to them. The statues grew thirty-six strands of beard. During the Daye era (605-618 AD), he swept an ancient tomb and erected two bamboo poles, saying they were the eyes of heaven. Later, he suddenly pulled out one of the bamboo poles, saying: 'Yang of Hongnong was pulled by a demon.' Not long after, during the Yining era (617-618 AD), Li Yuan ascended the throne. Sometimes Huilin wore secular clothes and sat on the tomb in the summer. Even though the sun was scorching, his body did not feel hot. Although he talked about the Buddhist path, his appearance was no different from that of ordinary people.
談之次。以理居先。雒縣先有育王浮圖。師忽一時歷村。借車三百乘雲。欲向雒縣迎浮圖於此安置。未經旬日。遂被火燒。武德年中。潛伏草野。人莫知也。彼有楊祜師。不測何人。直往草中相見。曾生未面。宛若舊朋。各云。別來八百年矣。曾為人咒病得差。病者令女赍裙以施。女遂留衣送直。師遙見謂曰。但將裙來。我不須錢。女驚其聖。以貞觀四年。示從物故。
錦江禪燈卷第十八 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第十九
慧聰
姓王。出家已后。遊行齋講。手不釋卷。尋經旨趣。心自欣躍。苦形節食。行知足行。自云。法華經常不輕菩薩。不專讀誦經典。但行禮拜四眾。尚得六根清凈。我何為不禮諸佛世尊。即于別院閉門。常禮萬五千佛。依經自唱。一一禮之。寺僧怪其所作。于壁隙伺之。見禮拜頭下。天龍八部等亦頭下。數數非一。諸人來其院者。無不心戰走出。恒聞異香蔚蔚。及爾終后。貞觀年中。院無人往。每夜常聞彈指禮拜行道等聲。
智隱
貝州李氏子。即華嚴藏公之弟子。剃染之後。遵弘道業。慧解所傳。受無再請。而神氣俊卓。雅尚清虛。談吐佛乘。聽者忘倦。開皇七年。敕召藏公。師與入京。住大興善寺。通練智
【現代漢語翻譯】 現代漢語譯本： 談話期間，他總是以理為先。雒（luò）縣先前有個育王浮圖（yù wáng fú tú，阿育王所建的佛塔）。師父忽然有一天走遍村莊，說要借三百輛車，說想要去雒縣迎接浮圖到這裡安置。沒過幾天，浮圖就被火燒燬了。武德年間（618-626年），他隱居在草野之中，沒有人知道他的行蹤。那裡有個楊祜（yáng hù）師父，不知道是什麼來歷，直接到草叢中與他相見。曾生（céng shēng）和他從未見過面，卻好像老朋友一樣。他們各自說，分別已經八百年了。曾生曾經為人唸咒治病，使病人痊癒。病人讓女兒送來裙子以示感謝。女兒於是留下裙子送給曾生。師父遠遠地看見，說：『只要把裙子拿來就行了，我不需要錢。』女兒驚歎他的聖潔。在貞觀（zhēn guān）四年（630年），他示現圓寂。 錦江禪燈卷第十八 卍新續藏第 85 冊 No. 1590 錦江禪燈 錦江禪燈卷第十九 慧聰（huì cōng） 姓王。出家以後，精進齋戒講經，手不釋卷。尋覓經書的旨趣，內心感到欣喜。他刻苦修行，節衣縮食，奉行知足常樂的修行方式。他自稱，法華經中的常不輕菩薩，不專門讀誦經典，只是禮拜四眾弟子，尚且能夠得到六根清凈。我為什麼不禮拜諸佛世尊呢？於是他在別的院子里閉門，常常禮拜一萬五千尊佛。依照經文自己唱誦，一一禮拜。寺廟裡的僧人奇怪他的所作所為，就從墻壁的縫隙中窺視他。看見他禮拜時頭低下，天龍八部（tiān lóng bā bù，佛教中的護法神）等也跟著頭低下，不止一次這樣。人們來到他的院子里，沒有不感到害怕而跑出去的。常常聞到奇異的香味。等到他圓寂后，貞觀（zhēn guān）年間（627-649年），院子里沒有人敢去。每夜常常聽到彈指、禮拜、行道等聲音。 智隱（zhì yǐn） 貝州李氏之子，是華嚴藏公（huá yán zàng gōng）的弟子。剃度染衣之後，遵循和弘揚佛法事業。他所傳授的智慧精闢，人們聽了之後不會再有疑問。而且他神采俊逸，崇尚清凈虛無。談論佛法精妙之處，聽的人忘記疲倦。開皇（kāi huáng）七年（587年），皇帝下令召見藏公，智隱師父跟隨入京，住在在興善寺（xīng shàn sì）。精通各種智慧
【English Translation】 English version: During conversations, he always prioritized reason. Previously, Luoyang County had an Ashoka Stupa (yù wáng fú tú, a stupa built by King Ashoka). The master suddenly traveled through the villages one day, saying he wanted to borrow three hundred carts to welcome the stupa from Luoyang County to be placed here. Before ten days had passed, the stupa was burned down. During the Wude era (618-626 AD), he lived in seclusion in the wilderness, and no one knew his whereabouts. There was a Master Yang Hu (yáng hù) there, whose origins were unknown, who went directly into the grass to meet him. Ceng Sheng (céng shēng) had never met him before, yet it was as if they were old friends. They each said that they had been separated for eight hundred years. Ceng Sheng once cured illnesses for people by chanting incantations, causing the patients to recover. The patients had their daughters bring skirts as offerings of gratitude. The daughters then left the skirts to give to Ceng Sheng. The master saw it from afar and said, 'Just bring the skirts, I don't need money.' The daughters were amazed by his holiness. In the fourth year of the Zhenguan era (630 AD), he manifested his passing. Jinjiang Zen Lamp, Volume 18 卍 New Continued Collection, Volume 85, No. 1590, Jinjiang Zen Lamp Jinjiang Zen Lamp, Volume 19 Huicong (huì cōng) His surname was Wang. After becoming a monk, he diligently observed precepts and lectured on scriptures, never putting down his books. He sought the meaning of the scriptures and felt joy in his heart. He practiced asceticism, economized on food and clothing, and practiced contentment. He claimed that the Bodhisattva Never Disparaging (Sadāparibhūta) in the Lotus Sutra, without specializing in reading and reciting scriptures, but simply bowing to the fourfold assembly (monks, nuns, laymen, and laywomen), was still able to attain purity of the six senses. Why shouldn't I bow to all the Buddhas and World Honored Ones? Therefore, he closed himself in a separate courtyard and constantly bowed to fifteen thousand Buddhas. He chanted according to the scriptures and bowed to each one. The monks in the temple were curious about his actions and spied on him through cracks in the wall. They saw that when he bowed his head, the Eight Classes of Gods and Dragons (tiān lóng bā bù, deities protecting Buddhism) also bowed their heads, and this happened more than once. People who came to his courtyard were all frightened and ran out. They constantly smelled strange fragrances. After he passed away, during the Zhenguan era (627-649 AD), no one dared to go to the courtyard. Every night, they often heard sounds of snapping fingers, bowing, and walking in practice. Zhiyin (zhì yǐn) The son of the Li family of Beizhou, he was a disciple of Master Huayanzang (huá yán zàng gōng). After being tonsured and ordained, he followed and promoted the cause of Buddhism. The wisdom he imparted was profound, and people had no further questions after listening. Moreover, he had a handsome appearance and admired purity and emptiness. He spoke of the wonders of Buddhism, and listeners forgot their fatigue. In the seventh year of the Kaihuang era (587 AD), the emperor ordered Master Zang to be summoned, and Master Zhiyin followed him to the capital, residing in the Xingshan Temple (xīng shàn sì). He was proficient in all kinds of wisdom.
度論。阿毗曇論。及金剛般若論。明其窟穴。解兼倫例。眾舉紹隆。下敕補充講論。于經藏寺。仍揚前部。微恙而終。敕送舍利于益州之法聚寺。即蜀王秀之所造也。道貫西蜀。開化彌昌。傾其金貝。無不興從。不接旬而塔成就矣。及將下瘞。天雨銀花。放白色光。如此非一。正入塔時。感五色云覆于函上。團圓如蓋。大鳥六隻旋繞云間。閉訖俱散。人以事聞。蜀王大悅。
法凝
會州人。姓龐氏。初齊武帝。夢遊齊山。不知在何州縣。散頒天下覓之。時師之父老奏稱。去州城北七里。有臣人山。舊號齊山。武帝遣于上立精舍。度僧給田業。師以童子。在先得度。專心持戒。道德日新。兼以究心。時則誦經。后習禪定。或三日出定。或七日出。眾往于牕中窺見。容或禪定。便經一月出。猶不飲食。眾往勸之。雖復進食。漸取少分。年至七十。于佛像前。置座而坐。初燒一指。晝夜不動。火然及臂。弟子輩欲往撲滅。師禁之不許。臂然火焰彌熾。遂及身支。七日七夜。眾皆頂禮讚嘆。至身煉盡。唯有聚灰。眾共起塔。今精舍猶在。
僧崖
涪陵牟氏子。晉義熙九年。朱齡石伐蜀。涪陵獽三百家。隨軍平討。因止千廣漢金淵山谷。師即其後也。而童幼少言。每遊山泉。必先禮而後飲。或諦觀不瞬
【現代漢語翻譯】 現代漢語譯本： 《度論》（《大智度論》，解釋般若經的論著）。《阿毗曇論》（佛教論藏，對佛法的系統性解釋）。以及《金剛般若論》（解釋《金剛經》的論著），闡明其中的精髓。他講解佛法時，既全面又符合邏輯，被大眾推舉繼承和發揚佛法。皇帝下令補充他的講論內容，在經藏寺繼續宣揚他之前的學說。後來他因小病去世，皇帝下令將他的舍利送到益州的法聚寺安葬，這座寺廟是蜀王王秀建造的（公元907-918年）。他的佛法傳遍西蜀，弘揚佛法的功績非常顯著。人們傾盡所有財物，沒有不積極響應的。不到十天，佛塔就建成了。在準備安葬舍利的時候，天空下起了銀色的花，放出白色的光芒，這樣的景象不止一次出現。當舍利函正要放入塔中時，感應到五彩祥雲覆蓋在函上，形狀像圓形的傘蓋。六隻大鳥在云間盤旋。安葬完畢后，祥雲和大鳥都消失了。人們將此事稟告蜀王，蜀王非常高興。
法凝（僧人名） 會州人，姓龐。當初齊武帝（公元482-493年在位）夢中游歷齊山，不知道在哪個州縣。於是下令在全國尋找。當時法凝的父親稟告說，距離州城北七里，有臣人山，以前叫做齊山。武帝派人在山上建立精舍，度化僧人，並給予田地產業。法凝從小就在這裡出家，專心持戒，道德日益精進，並且深入研究佛法，經常誦經。後來他學習禪定，有時三天出定，有時七天出定。人們從窗戶中窺視，看到他還在禪定中，有時甚至一個月才出定，而且不吃不喝。人們勸他，他才慢慢地吃一點東西。到了七十歲時，他在佛像前放置座位坐下，開始焚燒一根手指，晝夜不動。火焰燒到手臂時，弟子們想要撲滅，法凝制止他們。手臂上的火焰越來越旺盛，最終燒到了全身。七天七夜，人們都頂禮讚嘆。直到身體完全燒盡，只剩下灰燼。人們共同建造佛塔來紀念他。現在精舍還在。
僧崖（僧人名） 涪陵人，是牟氏的兒子。晉義熙九年（公元413年），朱齡石攻打蜀地，涪陵的獽族三百戶人家跟隨軍隊平定叛亂，於是居住在廣漢金淵山谷。僧崖就是他們的後代。他從小就沉默寡言，每次在山泉邊遊玩，必定先禮拜然後才飲用泉水，或者專注地觀看，眼睛都不眨一下。
【English Translation】 English version: The Treatise on the Great Perfection of Wisdom (Dù Lùn) (Dà Zhì Dù Lùn, a commentary on the Prajñāpāramitā Sutra). The Abhidhamma Treatise (Āpídántán Lùn) (Buddhist Abhidhamma, a systematic explanation of Buddhist teachings). And the Diamond Prajñā Treatise (Jīngāng Bōrě Lùn) (a commentary on the Diamond Sutra), clarifying their essence. His explanations of the Dharma were comprehensive and logical, and he was elected by the public to inherit and promote the Dharma. The emperor ordered the supplementation of his lectures and continued to promote his previous teachings at the Jingzang Temple. Later, he passed away due to a minor illness, and the emperor ordered that his relics be sent to Fayu Temple in Yizhou for burial. This temple was built by King Wang Xiu of Shu (907-918 AD). His Dharma spread throughout Western Shu, and his achievements in promoting the Dharma were very significant. People devoted all their wealth, and no one did not respond positively. In less than ten days, the pagoda was completed. When preparing to bury the relics, silver flowers rained from the sky, emitting white light. Such scenes occurred more than once. When the relic casket was about to be placed in the pagoda, auspicious five-colored clouds were sensed covering the casket, shaped like a round canopy. Six large birds circled in the clouds. After the burial was completed, the auspicious clouds and birds disappeared. People reported this matter to the King of Shu, who was very pleased.
Fa Ning (Fǎ Níng) (name of a monk) He was from Huizhou, with the surname Pang. Initially, Emperor Wu of Qi (Qí Wǔdì) (reigned 482-493 AD) dreamed of traveling to Qi Mountain, but did not know which state or county it was in. Therefore, he ordered a search throughout the country. At that time, Fa Ning's father reported that seven miles north of the state city, there was Chenren Mountain, formerly called Qi Mountain. Emperor Wu sent people to build a monastery on the mountain, ordain monks, and provide land and property. Fa Ning became a monk here as a child, dedicated himself to upholding the precepts, and his morality improved day by day. He also studied the Dharma in depth and often recited scriptures. Later, he studied meditation, sometimes emerging from meditation after three days, and sometimes after seven days. People peeked through the windows and saw that he was still in meditation, sometimes even emerging after a month, without eating or drinking. People persuaded him, and he slowly ate a little. When he was seventy years old, he placed a seat in front of the Buddha statue and sat down, beginning to burn a finger, without moving day or night. When the flames burned to his arm, his disciples wanted to extinguish them, but Fa Ning stopped them. The flames on his arm grew stronger and stronger, eventually burning his entire body. For seven days and seven nights, people prostrated and praised him. Until his body was completely burned, leaving only ashes. People jointly built a pagoda to commemorate him. The monastery is still there today.
Seng Ya (Sēng Yá) (name of a monk) He was from Fuling, the son of the Mou family. In the ninth year of Yixi during the Jin Dynasty (Yìxī) (413 AD), Zhu Lingshi attacked Shu, and three hundred households of the Rong people from Fuling followed the army to quell the rebellion, and then lived in the Jinyuan Valley of Guanghan. Seng Ya was their descendant. He was taciturn from a young age, and whenever he played by the mountain springs, he would first bow before drinking the spring water, or watch intently without blinking.
。坐以終日。人問其故。答曰。是身可惡。我思之耳。后必燒之。及年長從戎。毅然剛正。嘗隨伴捕魚。得己分者。用投諸水。謂伴曰。殺非好業。我今舉體皆同眾生。遂舍家出家。而修禪觀。時獽首領數百人。共筑池塞。資以養魚。師往彼觀望。忽有異蛇長尺許。頭尾皆赤。須臾長大。乃至丈餘。圍五六尺。獽眾奔散。蛇便趣水。舉尾入云。赤光遍野。久之乃滅。尋爾眾聚。具論前事。師曰。此無憂也。但斷殺業。蛇不害人。又勸停池堰。眾未之許。俄而堤防決壞。時依悉禪師。施力供侍。雖充驅使。而言語訥澀。舉動若癡。然一對一言而合大理。經留數載。無所異焉。
紹阇黎
梓州玄武蒲氏子。未出家前。山行見一大蟲甚瘦。又將一子。于澗中取蝦為食。師嘆曰。此蟲應在深山。饑之甚矣。等是一死。不如充此之饑。乃脫衣往臥蟲前。蟲乃避去。後方出家。唯誦經行道。更無異行。大業之初。汝州界蟲暴非常。三五十人持杖而行。傷人既多。師往其處。立茅蓬而坐。蟲並遠去。道路清夷。年一百九歲。乃見疾而終。弟子收舍利。豎塔藏之阿原。
法建
廣漢雒縣朱氏子。誦經千卷。閑暇遨遊。俗無所測。或閉門數日不出。亦無所食。唯聞誦經。然小聲吟諷。音不外徹。有人倚壁竊聽臨
【現代漢語翻譯】 現代漢語譯本 整天坐著不動。別人問他原因，他回答說：『這個身體令人厭惡，我只是在思考它罷了。最終它會被燒掉的。』等到年紀稍長，他參軍，變得剛毅正直。曾經跟隨同伴捕魚，得到自己那份魚后，就將它們扔回水中，對同伴說：『殺生不是好的行業。我現在整個身體都和眾生一樣。』於是他捨棄家庭出家，修行禪觀。當時獽（古代中國對西方民族的稱謂）人的首領有數百人，共同築起水池堤壩，用來養魚。師父到那裡觀看，忽然出現一條奇異的蛇，大約一尺長，頭和尾巴都是紅色的。一會兒就長大了，甚至長到一丈多，腰圍五六尺。獽人四處奔散，蛇就向水裡游去，舉起尾巴進入雲中，紅光照亮了整個原野。過了很久才消失。不久，人們聚集在一起，詳細地談論剛才發生的事情。師父說：『這沒有什麼可擔心的。只要斷絕殺生，蛇就不會害人。』又勸他們停止修建水池堤壩，人們沒有答應。不久，堤壩就決堤了。當時依悉禪師，盡力供養侍奉他。雖然充當使喚的人，但說話遲鈍，舉動好像癡呆。然而，一對一地交談，卻能契合深刻的道理。在這裡住了幾年，沒有什麼特別的事情發生。 紹阇黎 梓州（今四川省梓潼縣一帶）玄武人，姓蒲。未出家前，在山中行走時，看見一隻大蟲（老虎）非常瘦弱，帶著一隻小老虎，在山澗中捉蝦吃。師父嘆息道：『這隻老虎應該住在深山裡，一定是餓極了。反正都是一死，不如成全它的飢餓。』於是脫下衣服，躺在老虎面前。老虎卻避開了。後來才出家，只是誦經修行，沒有其他的行為。大業（隋煬帝年號，605-618年）初年，汝州（今河南省臨汝縣一帶）境內蟲災非常嚴重，三五十人拿著棍棒行走，被蟲傷害的人很多。師父來到那裡，搭起茅棚坐禪。蟲子都遠遠地離開了，道路變得清凈太平。一百零九歲時，生病去世。弟子們收集了他的舍利，建塔埋藏在阿原。 法建 廣漢（今四川省廣漢市）雒縣人，姓朱。誦讀經典上千卷，空閑時四處遊玩，世俗之人無法測度他。有時關閉家門幾天不出，也不吃東西，只能聽到誦經的聲音。然而只是小聲地吟誦，聲音不傳到外面。有人靠在墻壁上偷聽，臨
【English Translation】 English version He would sit still all day long. When people asked him why, he would reply, 'This body is repulsive; I am simply contemplating it. Eventually, it will be burned.' When he grew older, he joined the army, becoming resolute and upright. Once, he accompanied others fishing, and upon receiving his share of the catch, he would throw them back into the water, saying to his companions, 'Killing is not a good occupation. My entire body is now the same as all living beings.' Thereupon, he abandoned his home to become a monk, practicing Chan (禪, Zen) meditation. At that time, several hundred leaders of the Rong (獽, ancient Chinese term for western peoples) were building a pond dam together to raise fish. The master went there to observe, and suddenly a strange snake appeared, about a foot long, with a red head and tail. In a short while, it grew larger, even to more than ten feet long, with a girth of five or six feet. The Rong people scattered in all directions, and the snake swam towards the water, raising its tail into the clouds, its red light illuminating the entire field. After a long time, it disappeared. Soon after, the people gathered together, discussing in detail what had just happened. The master said, 'There is nothing to worry about. As long as you cease killing, the snake will not harm anyone.' He also advised them to stop building the pond dam, but the people did not agree. Before long, the dam broke. At that time, Chan Master Yixi (依悉) exerted himself to provide service and support. Although he served as a servant, he was slow of speech and seemed foolish in his actions. However, in one-on-one conversations, he could grasp profound principles. He stayed there for several years, and nothing unusual happened. Shao Sheli (紹阇黎) A native of Xuanwu (玄武) in Zizhou (梓州, around present-day Zitong County, Sichuan Province), surnamed Pu (蒲). Before becoming a monk, he was walking in the mountains when he saw a very thin tiger (大蟲) with a cub, catching shrimp in a stream to eat. The master sighed, 'This tiger should live in the deep mountains; it must be extremely hungry. Since death is inevitable, it is better to satisfy its hunger.' Thereupon, he took off his clothes and lay down in front of the tiger. The tiger avoided him. Later, he became a monk, only reciting scriptures and practicing the Way, with no other unusual behavior. In the early years of the Daye (大業, reign of Emperor Yang of Sui, 605-618 AD) period, there was a severe insect plague in the territory of Ruzhou (汝州, around present-day Linru County, Henan Province), with thirty to fifty people walking with sticks, and many people were injured by the insects. The master went there, built a thatched hut, and sat in meditation. The insects all went far away, and the roads became clear and peaceful. At the age of one hundred and nine, he died of illness. His disciples collected his relics and built a pagoda to bury them in Ayuan (阿原). Fajian (法建) A native of Luoxian (雒縣) in Guanghan (廣漢, present-day Guanghan City, Sichuan Province), surnamed Zhu (朱). He recited thousands of volumes of scriptures, and in his leisure time, he traveled around, and worldly people could not fathom him. Sometimes he would close his door for several days without coming out, nor would he eat anything, only the sound of reciting scriptures could be heard. However, he only chanted softly, and the sound did not reach outside. Someone leaned against the wall to eavesdrop, approaching
響。但聞斖斖溜溜。似伏流之吐波。旹乃一出。追從無聞。武陵王東下。令弟規守益州。魏遣將軍尉遲迥伐蜀。規既降款。城內大有名僧。皆被拘禁。至夜忽有光明。迥遣人尋光。乃見諸僧並睡。唯師端坐誦經。光從口出。迥聞自到師座。頂禮坐聽。至旦。迥問曰。法師昨夜所誦何經。答曰。華嚴經下帙十卷。迥曰。何不從頭誦之。答曰。貧道誦次到此耳。迥曰。法師誦得幾許。答曰。貧道發心欲誦一藏。情多懈怠。今始得千卷。迥驚疑不信。將欲試之。曰屈總誦一遍。應不勞損耶。師曰。讀誦經典。沙門常事。豈憚勞苦。乃設高座。令諸僧眾並執本聽。法師登座為誦。成似急流之注峻壑。其吐納音句呼噏氣息。或類清風之入高松。眾聞其餘音。情疏意逸。空望塵躅。七日七夜。數已滿千。猶故不止。迥起謝曰。弟子兵將。不得久停。請從此辭。諸僧因並釋放。迥出嘆曰。自如來稱滅之後。阿難號為總持。豈能過此。蜀中乃有如此僧。所以常保安樂。奇哉奇哉。師年八十終。
慧恭
成都周氏子。周武未廢佛教之時。與同寺惠遠。結契勤學。遠直詣長安聽采。師長往荊揚訪道。游于京師。聽得阿毗曇論。迦延。拘舍。地時。成實。毗婆沙。攝大乘。並皆精熟。還益州講授。卓爾絕群。道俗欽重。䞋施盈積
【現代漢語翻譯】 現代漢語譯本： 響聲消失，只聽見『斖斖溜溜』的聲音，像是潛伏的流水吐出波浪，時而出現一下，追尋它的聲音卻無從尋覓。武陵王向東進發，命令他的弟弟規鎮守益州。北魏派遣將軍尉遲迥攻打蜀地，規投降了。城裡有很多有名的僧人，都被拘禁起來。到了晚上，忽然出現光明。尉遲迥派人尋找光亮，看見眾僧都在睡覺，只有這位法師端坐著誦經，光芒從他的口中發出。尉遲迥聽說了，親自來到法師的座位前，頂禮膜拜，坐下來聽他誦經。到了早晨，尉遲迥問道：『法師昨夜誦的是什麼經？』法師回答說：『是《華嚴經》下帙十卷。』尉遲迥說：『為什麼不從頭誦呢？』法師回答說：『貧道誦讀到這裡而已。』尉遲迥問：『法師誦了多少？』法師回答說：『貧道發心想要誦完整部經藏，但常常懈怠，現在才誦了一千卷。』尉遲迥感到驚訝懷疑，不相信，想要試探他，說：『請您總共誦一遍，應該不費力吧？』法師說：『讀誦經典，是沙門的日常事務，怎麼會害怕勞累呢？』於是設定高座，讓眾僧拿著經本聽他誦讀。法師登上高座開始誦讀，聲音像急流注入深壑，他吐納音句、呼吸氣息，有時像清風吹入高大的松樹林。眾人聽著他的聲音，心情舒暢，意氣飛揚，只能仰望他的足跡。七天七夜，誦讀的卷數已經滿了千卷，仍然沒有停止。尉遲迥起身謝罪說：『弟子身負軍務，不能久留，請允許我告辭。』於是眾僧都被釋放了。尉遲迥出來後感嘆道：『自從如來佛涅槃之後，阿難被稱為總持第一，恐怕也不能超過這位法師。蜀地竟然有這樣的僧人，所以常常能夠保持平安快樂。真是奇妙啊，奇妙啊！』這位法師八十歲時圓寂。
慧恭（Huigong）
是成都周氏的兒子。在北周武帝（561-578）尚未廢除佛教的時候，與同寺的惠遠（Huiyuan）結為好友，勤奮學習。惠遠直接前往長安聽講學習，慧恭則長期在荊州、揚州一帶訪道。他遊學到京師，聽聞並精通了《阿毗曇論》、《迦延（Jiayan）》、《俱舍（Jushe）》、《地時（Dishi）》、《成實（Chengshi）》、《毗婆沙（Pipo sha）》、《攝大乘（She dacheng）》等論典。回到益州后，他講授這些論典，卓爾不群，道俗都欽佩敬重他，供養的財物堆積如山。 English version: The sound faded away, and only the 'wei wei liu liu' sound could be heard, like a hidden stream spitting out waves, appearing occasionally, but the sound could not be traced. Prince Wuling went east and ordered his younger brother Gui to guard Yizhou. The Northern Wei sent General Yuchi Jiong to attack Shu, and Gui surrendered. There were many famous monks in the city, all of whom were imprisoned. At night, a light suddenly appeared. Yuchi Jiong sent someone to look for the light and saw that all the monks were sleeping, except for this master who was sitting upright and reciting scriptures, with light emanating from his mouth. Yuchi Jiong heard about it and personally came to the master's seat, prostrated himself, and sat down to listen to him recite the scriptures. In the morning, Yuchi Jiong asked, 'What scripture did the master recite last night?' The master replied, 'It was the last ten volumes of the Avatamsaka Sutra.' Yuchi Jiong said, 'Why not recite it from the beginning?' The master replied, 'This poor monk has only recited to this point.' Yuchi Jiong asked, 'How much has the master recited?' The master replied, 'This poor monk aspired to recite the entire canon, but I am often lazy, and I have only recited a thousand volumes so far.' Yuchi Jiong was surprised and doubtful, and wanted to test him, saying, 'Please recite it all once, it shouldn't be tiring, right?' The master said, 'Reciting scriptures is a common practice for monks, how can I be afraid of fatigue?' So he set up a high seat and had the monks hold the scriptures and listen to him recite. The master ascended the seat and began to recite, his voice like a rapid stream pouring into a deep ravine, his exhalations and inhalations, his tones and phrases, sometimes like a clear breeze entering a tall pine forest. The people who heard his voice felt relaxed and elated, and could only look up to his footsteps. For seven days and seven nights, the number of volumes recited had reached a thousand, but he still did not stop. Yuchi Jiong got up and apologized, saying, 'This disciple is burdened with military affairs and cannot stay long, please allow me to take my leave.' So all the monks were released. Yuchi Jiong came out and sighed, 'Since the Nirvana of the Tathagata, Ananda has been called the foremost in retention, but he probably cannot surpass this master. There is such a monk in Shu, so they can always maintain peace and happiness. Wonderful, wonderful!' The master passed away at the age of eighty.
Huigong
He was the son of the Zhou family of Chengdu. Before Emperor Wu of the Northern Zhou Dynasty (561-578) abolished Buddhism, he and Huiyuan of the same temple became friends and studied diligently. Huiyuan went directly to Chang'an to listen to lectures and study, while Huigong traveled to Jingzhou and Yangzhou to seek the Dao. He traveled to the capital and heard and became proficient in the Abhidharma, Katyayana (Jiayan), Kosa (Jushe), Dishi, Satyasiddhi (Chengshi), Vibhasa (Pipo sha), and Mahayana-samgraha (She dacheng). After returning to Yizhou, he lectured on these treatises, standing out from the crowd, and both monks and laypeople admired and respected him, and the offerings of wealth piled up like mountains.
【English Translation】 English version: The sound faded away, and only the 'wei wei liu liu' sound could be heard, like a hidden stream spitting out waves, appearing occasionally, but the sound could not be traced. Prince Wuling went east and ordered his younger brother Gui to guard Yizhou. The Northern Wei sent General Yuchi Jiong to attack Shu, and Gui surrendered. There were many famous monks in the city, all of whom were imprisoned. At night, a light suddenly appeared. Yuchi Jiong sent someone to look for the light and saw that all the monks were sleeping, except for this master who was sitting upright and reciting scriptures, with light emanating from his mouth. Yuchi Jiong heard about it and personally came to the master's seat, prostrated himself, and sat down to listen to him recite the scriptures. In the morning, Yuchi Jiong asked, 'What scripture did the master recite last night?' The master replied, 'It was the last ten volumes of the Avatamsaka Sutra.' Yuchi Jiong said, 'Why not recite it from the beginning?' The master replied, 'This poor monk has only recited to this point.' Yuchi Jiong asked, 'How much has the master recited?' The master replied, 'This poor monk aspired to recite the entire canon, but I am often lazy, and I have only recited a thousand volumes so far.' Yuchi Jiong was surprised and doubtful, and wanted to test him, saying, 'Please recite it all once, it shouldn't be tiring, right?' The master said, 'Reciting scriptures is a common practice for monks, how can I be afraid of fatigue?' So he set up a high seat and had the monks hold the scriptures and listen to him recite. The master ascended the seat and began to recite, his voice like a rapid stream pouring into a deep ravine, his exhalations and inhalations, his tones and phrases, sometimes like a clear breeze entering a tall pine forest. The people who heard his voice felt relaxed and elated, and could only look up to his footsteps. For seven days and seven nights, the number of volumes recited had reached a thousand, but he still did not stop. Yuchi Jiong got up and apologized, saying, 'This disciple is burdened with military affairs and cannot stay long, please allow me to take my leave.' So all the monks were released. Yuchi Jiong came out and sighed, 'Since the Nirvana of the Tathagata, Ananda has been called the foremost in retention, but he probably cannot surpass this master. There is such a monk in Shu, so they can always maintain peace and happiness. Wonderful, wonderful!' The master passed away at the age of eighty.
Huigong
He was the son of the Zhou family of Chengdu. Before Emperor Wu of the Northern Zhou Dynasty (561-578) abolished Buddhism, he and Huiyuan of the same temple became friends and studied diligently. Huiyuan went directly to Chang'an to listen to lectures and study, while Huigong traveled to Jingzhou and Yangzhou to seek the Dao. He traveled to the capital and heard and became proficient in the Abhidharma, Katyayana (Jiayan), Kosa (Jushe), Dishi, Satyasiddhi (Chengshi), Vibhasa (Pipo sha), and Mahayana-samgraha (She dacheng). After returning to Yizhou, he lectured on these treatises, standing out from the crowd, and both monks and laypeople admired and respected him, and the offerings of wealth piled up like mountains.
。師從江左來還。二人相遇欣歡。共敘離別三十餘年。而同信宿。其言談。遠如泉涌。師竟無所道。遠問師曰。離別多時。今得相見。慶此歡會。伊何可論。但覺仁者無說。無所得耶。師對曰。為性闇劣。都無所解。遠曰。大無所解。可不誦一部經乎。師答曰。唯誦得觀世音經一卷。遠厲色曰。觀世音經。童子皆能誦之。且仁者童子出家。與遠立誓。望證道果。豈復三十餘年。唯誦一卷經。如指許大。是非闇鈍。懶惰所為。請與斷交。愿法師早去。無增遠之煩惱也。師曰。經卷雖小。佛口所說。遵敬者得無量福。輕慢者得無量罪。仰愿暫息瞋心。當爲法師誦一遍。即與長別。遠大笑曰。觀世音經。是法華經普門品。遠已講之。數過百遍。如何始欲鬧人耳乎。師曰。外書云。人能弘道。非道弘人。但至心聽佛語。豈得以人棄法。乃于庭前結壇。安高座。繞壇數匝。頂禮升高座。遠不得已。于檐下據胡牀坐聽。師始發聲唱經題。異香氤氳。遍滿房宇。及入文。空中作樂。天雨四華。樂則嘹亮振空。華則氛霏滿地。唸經訖下座。華樂方歇。惠遠接足頂禮。淚下交流。謝曰。惠遠之量。一篝燈耳。敢行天日之下。乞暫留賜見教誨。師曰。非恭所能。諸佛加被之力也。即日拂衣長揖。沿流而去。爾後訪問。竟不知其所之。
法泰
眉州隆山縣呂氏子。初為道士十餘年。一日忽自悟其非。迴心正覺。因即剃除。始誦法華經。尋即通利。乃精勤寫法華經一部。數有靈瑞。欲將向益州裝潢。令一人擔負。行至笮橋。橋忽斷。師在後。負擔人俱墜水中。人浮得出。擔沒不見。師于岸上捶胸號哭曰。其餘俱是閑事。何忍溺經。即高聲唱言。如能為漉得者。賞錢兩貫。旹有一人聞之。脫衣入水求之數度。祇得錢與衣幞。而不得經。師轉悲泣。巡岸上下。望小洲上有一幞。命人取之。乃是經也。草木擎之。宛無濕處。師不勝歡喜。即以三千錢。償所漉人。曰法師悲號劇喪父母。故為代覓。非是貪錢。弟子雖庸夫。亦知福報。請以此錢。充莊嚴之直。言訖遁去。更欲與言。不知何往。師至成都裝潢。以檀香為軸。錶帶及帙並函。將還本寺。別處安置。夜有異香。師勤誦持。晝夜無間。時彪法師為鄰。夜欲看讀。恒嫌師鬧亂其心。曲自往請令低聲。乃見師前大有人眾。皆胡跪合掌。彪退流汗。即移所住。師年八十終矣。
寶瓊
益州綿竹馬氏子。少年出家。清貞儉素。讀誦大品。率以為常。歷游邑落。但勸尊敬佛法。晚移州治。住福壽寺。率勵坊郭邑義為先。每結一邑。必三十人。合誦大品。人各一卷。月營齋集。依次而誦。如此義
【現代漢語翻譯】 現代漢語譯本 法泰
眉州隆山縣人，姓呂。起初做了十多年的道士。一天忽然醒悟到自己所做非正道，於是迴心向佛。隨即剃度出家，開始誦讀《法華經》，不久便能熟練背誦。於是他精心抄寫了一部《法華經》，期間多次出現靈異祥瑞。他想把經書送到益州去裝裱，便讓一個人挑著擔子。走到笮橋時，橋突然斷裂，法泰在後面，挑擔的人和擔子都掉進水裡。那人自己浮了上來，但擔子卻不見了。法泰在岸上捶胸頓足，號啕大哭說：『其他東西都是身外之物，怎麼忍心讓經書被淹沒！』於是高聲喊道：『誰能幫我撈到經書，賞錢兩貫。』當時有一個人聽到了，脫下衣服跳入水中，尋找多次，只找到了錢和衣物，卻沒有找到經書。法泰更加悲傷哭泣，沿著岸邊上下尋找，望見一個小洲上有一個包裹，讓人取來，正是經書。經書被草木托著，竟然沒有一點濕的地方。法泰非常高興，立刻拿出三千錢，酬謝撈經書的人。那人說：『法師悲傷哭號，如同死了父母一般，所以我才替您尋找，不是貪圖錢財。我雖然是個普通人，也知道行善有福報。請用這些錢，充作莊嚴佛經的費用。』說完就離開了。法泰還想和他說什麼，卻不知道他去了哪裡。法泰到了成都裝裱經書，用檀香木做經軸，錶帶和經帙以及經函都用上好的材料。他將經書帶回本寺，另外安置在一處清凈的地方。夜裡常有異香。法泰勤奮誦讀，晝夜不停。當時彪法師住在隔壁，晚上想看書，總是嫌法泰吵鬧，就委婉地去請他小聲一點。結果看到法泰面前有很多人，都胡跪合掌。彪法師退了出來，滿身是汗，隨即搬走了住處。法泰八十歲時去世。
寶瓊
益州綿竹人，姓馬。少年時出家，清心寡慾，生活簡樸。經常讀誦《大品般若經》。他四處遊歷，只是勸人尊敬佛法。晚年移居州府，住在福壽寺。他率先鼓勵坊郭的邑義（佛教組織）行善。每結成一個邑，必定有三十人，一起合誦《大品般若經》，每人各誦一卷，每月舉行齋會，依次誦讀。這樣的義舉 English version Fa Tai
Fa Tai was a native of Longshan County, Meizhou, with the surname Lü. He initially worked as a Taoist priest for more than ten years. One day, he suddenly realized his error and turned his heart towards the correct path, Buddhism. He was immediately tonsured and began reciting the Lotus Sutra (法華經), soon becoming proficient in it. He then meticulously transcribed a copy of the Lotus Sutra, during which several auspicious signs appeared. He intended to send the scripture to Yizhou for mounting, so he had someone carry it on a shoulder pole. When they reached Zuo Bridge, the bridge suddenly broke. Fa Tai was behind, and the carrier and the load both fell into the water. The carrier managed to swim out, but the load was lost. Fa Tai beat his chest and wailed on the shore, saying, 'Everything else is trivial; how can I bear to see the scripture drowned!' He then shouted loudly, 'Whoever can retrieve the scripture for me will be rewarded with two strings of cash.' At that time, a person heard this, took off his clothes, and jumped into the water, searching several times. He only found the money and clothing bundle, but not the scripture. Fa Tai became even more sorrowful and wept, searching up and down the shore. He saw a bundle on a small islet and had someone retrieve it. It was the scripture. The plants and trees supported it, and it was not wet at all. Fa Tai was overjoyed and immediately gave three thousand coins to reward the person who retrieved the scripture. The person said, 'The Dharma Master grieved and wailed as if his parents had died, so I searched for you, not out of greed for money. Although I am an ordinary person, I also know that good deeds bring blessings. Please use this money to adorn the scripture.' After speaking, he left. Fa Tai wanted to say more to him, but he did not know where he had gone. Fa Tai went to Chengdu to mount the scripture, using sandalwood for the rollers, and the straps, wrappers, and case were all made of the finest materials. He brought the scripture back to his temple and placed it in a separate, clean place. At night, there was often a strange fragrance. Fa Tai diligently recited the scripture, day and night without ceasing. At that time, Dharma Master Biao lived next door. He wanted to read at night but always complained that Fa Tai was too noisy, so he politely asked him to be quieter. As a result, he saw that there were many people in front of Fa Tai, all kneeling with their palms together. Dharma Master Biao retreated, covered in sweat, and immediately moved his residence. Fa Tai passed away at the age of eighty.
Bao Qiong
Bao Qiong was a native of Mianzhu, Yizhou, with the surname Ma. He became a monk at a young age, living a pure, virtuous, and frugal life. He regularly recited the Mahaprajnaparamita Sutra (大品般若經). He traveled everywhere, only encouraging people to respect the Buddha's teachings. In his later years, he moved to the prefectural seat and lived in Fushou Temple. He took the lead in encouraging the yi (lay Buddhist associations) of the neighborhoods to do good deeds. Each yi consisted of thirty people who would recite the Mahaprajnaparamita Sutra together, each person reciting one chapter, and a vegetarian feast would be held each month, with the recitation done in turn. Such righteous acts
【English Translation】 Fa Tai
A native of Longshan County, Meizhou, with the surname Lü. He initially worked as a Taoist priest for more than ten years. One day, he suddenly realized his error and turned his heart towards the correct path, Buddhism. He was immediately tonsured and began reciting the Lotus Sutra (法華經), soon becoming proficient in it. He then meticulously transcribed a copy of the Lotus Sutra, during which several auspicious signs appeared. He intended to send the scripture to Yizhou for mounting, so he had someone carry it on a shoulder pole. When they reached Zuo Bridge, the bridge suddenly broke. Fa Tai was behind, and the carrier and the load both fell into the water. The carrier managed to swim out, but the load was lost. Fa Tai beat his chest and wailed on the shore, saying, 'Everything else is trivial; how can I bear to see the scripture drowned!' He then shouted loudly, 'Whoever can retrieve the scripture for me will be rewarded with two strings of cash.' At that time, a person heard this, took off his clothes, and jumped into the water, searching several times. He only found the money and clothing bundle, but not the scripture. Fa Tai became even more sorrowful and wept, searching up and down the shore. He saw a bundle on a small islet and had someone retrieve it. It was the scripture. The plants and trees supported it, and it was not wet at all. Fa Tai was overjoyed and immediately gave three thousand coins to reward the person who retrieved the scripture. The person said, 'The Dharma Master grieved and wailed as if his parents had died, so I searched for you, not out of greed for money. Although I am an ordinary person, I also know that good deeds bring blessings. Please use this money to adorn the scripture.' After speaking, he left. Fa Tai wanted to say more to him, but he did not know where he had gone. Fa Tai went to Chengdu to mount the scripture, using sandalwood for the rollers, and the straps, wrappers, and case were all made of the finest materials. He brought the scripture back to his temple and placed it in a separate, clean place. At night, there was often a strange fragrance. Fa Tai diligently recited the scripture, day and night without ceasing. At that time, Dharma Master Biao lived next door. He wanted to read at night but always complained that Fa Tai was too noisy, so he politely asked him to be quieter. As a result, he saw that there were many people in front of Fa Tai, all kneeling with their palms together. Dharma Master Biao retreated, covered in sweat, and immediately moved his residence. Fa Tai passed away at the age of eighty.
Bao Qiong
A native of Mianzhu, Yizhou, with the surname Ma. He became a monk at a young age, living a pure, virtuous, and frugal life. He regularly recited the Mahaprajnaparamita Sutra (大品般若經). He traveled everywhere, only encouraging people to respect the Buddha's teachings. In his later years, he moved to the prefectural seat and lived in Fushou Temple. He took the lead in encouraging the yi (lay Buddhist associations) of the neighborhoods to do good deeds. Each yi consisted of thirty people who would recite the Mahaprajnaparamita Sutra together, each person reciting one chapter, and a vegetarian feast would be held each month, with the recitation done in turn. Such righteous acts
邑。乃盈千計。四遠聞者。皆蒙造款。師乘機授化。望風靡服。而卑弱自持。先仁后德。經行擁𠀛。下道相避。言問酬對。怡聲謙敬。不媚於時。本邑連比䦹邡諸縣。並是道民。尤不奉佛。僧有投寄。無容施者。致使老幼之徒。于沙門像不識者眾。師雖桑梓。習俗難改。徒有開悟。莫之能受。李氏諸族。正作道會。邀師赴之。不禮而坐。僉謂。不禮天尊。非法也。師曰。邪正道殊。所事各異。天尚不禮。何況老君。眾議紜紜。頗相陵侮。師曰。吾禮非所禮。恐貽辱也。遂禮一拜。道像並座動搖不安。又禮一拜。連座返倒摧殘在地。道民相視。謂是風鼓。競來周正。師曰。斯吾所為。勿妄怨也。初未之信。既安又禮。依前崩倒。合衆驚懼。舉堂禮師。一時回信。從受歸戒。傍縣道黨。相將嘆訝。咸復奉法。不敢故違。皆受菩薩戒也。縣令高達。素有誠敬。承風敷道。更于州寺。召僧弘講。闔境傾味。自此而繁。以貞觀八年。終於所住。
明達
康居康氏子。童稚出家。嚴持戒律。受戒之後。便護五根。年及具足。行業彌峻。脅不著席。日無再飯。外儀軌則。內樹道因。廣濟為懷。遊行在務。以梁天監初。來自西戎。至於益部。時巴峽蠻夷。鼓行抄劫。州郡徴兵。剋期誅討。師愍其將苦。志存拯拔。獨行詣賊
【現代漢語翻譯】 現代漢語譯本： 這個地方，寺廟多達上千座。四面八方聽到訊息的人，都前來拜訪。法師抓住機會教化他們，人們都像風吹草一樣順從。法師謙卑自持，先施仁義后講道德。出行時人們擁擠著跟隨，在路上人們主動讓路迴避。言語問答，總是和顏悅色，謙虛恭敬。不諂媚世俗。法師的家鄉連同附近的䦹邡等縣，都是信奉道教的百姓，尤其不信奉佛教。僧人前去投宿，沒有人願意施捨。以至於當地的老人和孩子，很多都不認識沙門和佛像。法師雖然是本地人，但習俗難以改變，即使有所開悟，也沒有人能夠接受。李氏等家族，正在舉行道教法會，邀請法師前去參加。法師不施道教的禮節就坐下了。大家認為，不禮拜天尊，是不合法的。法師說：『邪教和正道不同，所信奉的神也各不相同。天尚且不禮拜，何況是老君呢？』眾人議論紛紛，頗有凌辱之意。法師說：『我所禮拜的不是你們所禮拜的，恐怕會給你們帶來侮辱。』於是禮拜了一下。道教的偶像和座位都搖晃不安。又禮拜了一下，所有的座位都傾覆倒地，殘破不堪。道教信徒們互相看著，認為是風吹的。爭著前來扶正。法師說：『這是我做的，不要胡亂抱怨。』起初大家不相信。扶正之後又禮拜，仍然像先前一樣崩倒。所有的人都驚恐萬分，全堂上下都向法師行禮，一時之間都改變了信仰，跟隨法師受歸戒。附近的縣的道教信徒們，互相感嘆驚訝，都重新信奉佛法，不敢再違背，都受了菩薩戒。縣令高達，一向有誠心和敬意，傳播佛法，更在州寺里，召集僧人弘揚佛法，全境的人都傾心向往，從此佛法興盛起來。法師在貞觀八年（634年），在所居住的寺廟中圓寂。
明達（Mingda）： 是康居（Kangju，古代中亞國家）康氏的兒子。童年出家，嚴格持守戒律。受戒之後，便守護五根（眼、耳、鼻、舌、身）。到了受具足戒的年齡，修行更加精進。脅不挨著牀蓆，一天只吃一頓飯。外在的儀軌合乎規範，內在修習道業的因。懷著廣濟眾生的願望，努力修行。在梁朝天監初年（502年），從西戎（Xirong，古代中國西部地區）來到益部（Yibu，古代地名，大致為現在的四川一帶）。當時巴峽（Ba Xia，古代地名，大致為現在的重慶一帶）的蠻夷，經常發動叛亂，搶劫財物。州郡徵集士兵，約定日期進行討伐。法師憐憫將士的苦難，立志拯救百姓，獨自前往賊寇處。
【English Translation】 English version: In that region, there were thousands of temples. Those who heard of it from afar all came to pay their respects. The Master seized the opportunity to teach and transform them, and the people submitted like grass in the wind. He was humble and self-possessed, practicing benevolence before virtue. When he traveled, people crowded to follow him, yielding the road. In speech and response, he was always gentle, humble, and respectful, not flattering the times. His hometown, along with the neighboring counties such as 䦹邡 (Pengfang), were all Daoist believers, especially not devoted to Buddhism. When monks came to seek lodging, no one was willing to offer alms, so that many of the local elderly and children did not recognize the Shramanas and Buddha images. Although the Master was a local, customs were difficult to change, and even if he had enlightenment, no one could receive it. The Li family and other clans were holding a Daoist assembly, inviting the Master to attend. The Master sat down without performing Daoist rituals. Everyone thought that not worshiping the Heavenly Venerable was unlawful. The Master said, 'The heretical and the orthodox paths are different, and the gods they worship are also different. Even Heaven is not worshiped, let alone Laozi.' The crowd argued, with some intending to insult him. The Master said, 'What I worship is not what you worship, I am afraid it will bring you insult.' So he bowed once. The Daoist idols and seats shook uneasily. He bowed again, and all the seats overturned and fell to the ground, broken and damaged. The Daoist believers looked at each other, thinking it was the wind. They rushed to set them upright. The Master said, 'This is what I did, do not complain recklessly.' At first, they did not believe it. After setting them upright, he bowed again, and they collapsed as before. Everyone was terrified, and the whole hall bowed to the Master, and at once changed their faith, following the Master to receive the precepts. The Daoist believers in the neighboring counties were amazed and astonished, and all returned to the Buddhist Dharma, daring not to disobey, and all received the Bodhisattva precepts. The county magistrate, Gao Da, who had always been sincere and respectful, spread the Dharma, and further, in the state temple, summoned monks to propagate the Dharma, and the whole region was captivated, and from then on, the Dharma flourished. The Master passed away in the eighth year of Zhenguan (634 AD), in the temple where he resided.
Mingda: Was the son of the Kang family from Kangju (an ancient Central Asian country). He left home at a young age, strictly upholding the precepts. After receiving the precepts, he guarded the five roots (eyes, ears, nose, tongue, body). When he reached the age of full ordination, his practice became even more diligent. His side did not touch the bed, and he ate only one meal a day. His external conduct was in accordance with the rules, and internally he cultivated the causes of the Way. With the desire to widely benefit all beings, he diligently practiced. In the early years of Tianjian of the Liang Dynasty (502 AD), he came from Xirong (ancient western regions of China) to Yibu (ancient place name, roughly the area of present-day Sichuan). At that time, the barbarians of Ba Xia (ancient place name, roughly the area of present-day Chongqing) often launched rebellions, looting property. The state and counties conscripted soldiers, agreeing on a date to carry out the conquest. The Master pitied the suffering of the soldiers, determined to save the people, and went alone to the bandits.
。登其堡壘。慰喻招引。未狎其情。俄而風雨晦冥。雷霆震擊。群賊驚駭。惻爾求哀。師乃教具千燈。祈誠三寶。營辦始就。昏霾立霽。山澤通氣。天地開朗。翕然望國。並從王化。襁負排藪。獺獸前趨。其徒充澤。遂使江路肅清。往還無阻。兵威不設。而萬里坦然。師之力也。后因行役。中路逢有人縛㹠在地。聲作人語曰。愿上聖救我。師即解衣贖而放之。嘗于夜中索水洗腳。弟子如言。而泥竟不脫。重以湯洗。如前不去。乃自以水灌之。其腳便凈。師曰。此魚膏也。莫測其所從。行至梓州牛頭山。欲構浮圖。不訪材石。直覓匠工。道俗莫不怪其言。於時三月水竭。即下求水。乃於水中得一長材。正堪剎柱。長短合度。僉用欣然。仍引而豎。至四月中。涪水大溢。水流翳江。自泊村岸。都無溜者。師率合緇素。通皆接取。從橫山積。創修堂宇。架塔九層。遠近併力。一時繕造。役不逾時。歘然成就。而躬襲三衣。並是粗布。寒暑無革。有時在定。據于繩床。赫然火起。眾往撲滅。唯覺清涼。有沙門僧救。疾患攣躄。來從乞瘥。師便授杖令行。不移晷景。驟步而返。斯陰德顯濟。功不可識。其例甚矣。又布薩時。身先眾坐。因有盜者。穿墻負物。既出在外。迷悶方所。還來投寺。喻而遣之。化行楚蜀。德服如風。故使
【現代漢語翻譯】 現代漢語譯本： 登上他們的堡壘，用好言好語安撫招降他們。但彼此之間尚未完全信任。不久，狂風暴雨，天昏地暗，雷霆震動，那些賊寇驚恐萬分，哀求饒命。於是，法師便準備了千盞明燈，虔誠地祈求三寶（佛、法、僧）。營辦剛剛完成，昏暗的霧霾立刻消散，山澤間的氣息暢通，天地一片開朗。賊寇們一致嚮往歸順，揹著孩子，穿過草叢前來投降，如同水獺、野獸一般爭先恐後。他們的歸順使得江路清靜，往來沒有阻礙，無需動用武力，萬里之地一片太平，這都是法師的力量啊！
後來，法師在一次出行途中，遇到有人捆綁著一頭豬在地上，那豬發出人語說：『希望聖人救救我！』法師立即脫下衣服贖買了它，然後放生了。法師曾經在夜裡要水洗腳，弟子按照吩咐做了，但是腳上的泥卻怎麼也洗不掉。又用熱水洗，還是洗不掉。於是法師自己用水沖洗，腳立刻就乾淨了。法師說：『這是魚膏啊。』不知道是從哪裡來的。
法師一行人走到梓州（今四川省梓潼縣）牛頭山，想要建造佛塔，卻不去找木材石頭，直接尋找工匠。當地的僧人和百姓都覺得他的話很奇怪。當時是三月，河水乾涸，法師便下河找水，結果在水中找到一根長木，正好可以做塔的剎柱，長短非常合適，大家都非常高興。於是將木頭豎立起來。到了四月中，涪水（今四川省境內的一條河流）大漲，水流衝到江邊，停留在泊村的岸邊，沒有一根木頭流走。法師帶領僧人和百姓，一起將木頭接過來，橫七豎八地堆積如山，用來建造殿堂和九層佛塔。遠近的人都來幫忙，很快就完成了建造。法師自己穿著的三件衣服，都是粗布做的，無論寒暑都沒有更換。有時法師在禪定中，坐在繩床上，突然燃起大火。眾人前去撲滅，卻只感到清涼。有一位沙門（出家男子）僧救，患有疾病，手腳攣縮，前來請求醫治。法師便把手杖給他，讓他行走。不到一會兒，那僧人就健步如飛地回來了。這種陰德顯現的救濟，功德不可估量，這樣的例子太多了。
還有一次，在布薩（佛教一種儀式）的時候，法師先於大眾就座。當時有一個盜賊，穿墻進入寺廟偷東西。當他帶著偷來的東西出去後，卻迷失了方向，又回到寺廟裡。法師開導了他，然後放他走了。法師的教化傳遍了楚地（今湖北、湖南一帶）和蜀地（今四川一帶），他的德行像風一樣傳播，所以使得……
【English Translation】 English version: He ascended their fortress, appeasing and attracting them with comforting words. However, they had not yet fully trusted each other. Suddenly, a storm arose, the sky darkened, and thunder roared, causing the bandits to be terrified and beg for mercy. Thereupon, the Master prepared a thousand lamps and sincerely prayed to the Three Jewels (Buddha, Dharma, Sangha). As soon as the preparations were completed, the dark haze immediately dissipated, the air between the mountains and marshes cleared, and the heavens and earth became bright. The bandits unanimously yearned to surrender, carrying their children on their backs, they came to surrender through the bushes, rushing forward like otters and beasts. Their surrender purified the river route, allowing passage without obstruction, without the need for military force, and the land for thousands of miles was peaceful, all thanks to the Master's power!
Later, during a journey, the Master encountered someone tying a pig to the ground, and the pig spoke in human language, saying, 'May the Holy One save me!' The Master immediately took off his clothes, bought the pig, and released it. Once, the Master asked for water to wash his feet at night, and the disciple did as he was told, but the mud on his feet could not be washed off. He washed it again with hot water, but it still wouldn't come off. So the Master washed it himself with water, and his feet immediately became clean. The Master said, 'This is fish oil.' He didn't know where it came from.
The Master and his party arrived at Niutou Mountain in Zizhou (present-day Zitong County, Sichuan Province), wanting to build a pagoda, but instead of looking for wood and stones, he directly sought out craftsmen. The local monks and people found his words strange. At that time, it was March, and the river was dry, so the Master went down to the river to find water, and as a result, he found a long piece of wood in the water, which was perfect for the finial pillar of the pagoda, the length was just right, and everyone was very happy. So they erected the wood. In the fourth month, the Fu River (a river in present-day Sichuan Province) flooded greatly, and the water flowed to the riverbank at Bocun, and not a single piece of wood floated away. The Master led the monks and people to receive the wood together, piling it up like a mountain, to build halls and a nine-story pagoda. People from far and near came to help, and the construction was completed quickly. The three robes that the Master himself wore were made of coarse cloth, and he did not change them regardless of the cold or heat. Sometimes, when the Master was in meditation, sitting on a rope bed, a fire suddenly broke out. The people went to put it out, but only felt cool. There was a Shramana (ordained male) monk, suffering from illness, with contracted hands and feet, who came to ask for healing. The Master gave him his staff and told him to walk. In less than a moment, the monk returned walking swiftly. This kind of hidden virtue and manifest relief, the merit is immeasurable, there are too many such examples.
Also, once, during the Posadha (Buddhist ceremony), the Master sat down before the assembly. At that time, there was a thief who broke into the temple through the wall to steal things. When he went out with the stolen goods, he became disoriented and returned to the temple. The Master enlightened him and then let him go. The Master's teachings spread throughout the Chu region (present-day Hubei and Hunan) and the Shu region (present-day Sichuan), and his virtue spread like the wind, so that...
三蜀氓流。或執爐請供。或散華布衣。或舍俗歸懺。或翦落從法。日積歲計。而不可紀。
僧晃
綿州涪城南昌馮氏子。形長八尺。顏貌瑰偉。威容整肅。動中規矩。而鷹眼虎身。鵝行象步。聲音雄亮。志略宏遠。志學之年。文才博達。時共聲譽。嘗夢手擎日月。太虛中坐。便晃然厭俗。欣慕出家。私即立名為僧晃也。父母未許。拘械兩足。繫於屋柱。矢意絕命。誓心無改。鎖自開解。乃嘆曰。夫志之所及。山嶽以之轉。江河以之絕。城臺以之崩。瀛海以之竭。日月為之潛。光。須彌為之崩頹。星辰為之改度。嘉樹為之折摧。況復金木之與桎梏。奚足系吾心哉。二親顧其決志。遂依彖法師出家。受業學通。綱維法任。乃岷巴之領袖。而咸所推仰焉。
智通
梓州陳氏子。八歲出家。為正道法師弟子。后誦法華。並習講業。善持威儀。奉戒貞苦。常有雙鵝依時。聽講。每日兩度放光。至唐貞觀年間。升座告眾曰。吾今永別。言訖而逝。春秋九十七矣。
悟詮
號覺海。有慧性。峽州有富人程夷伯者。年二十九。一夕夢其父曰。汝今年當死。可問覺海。其人茫然不曉。一日有僧說相。負覺海字。程請一相。問云。我壽幾何。覺海曰。老僧皆無求。但覓水一杯。呵氣入水中。令程飲之
{ "translations": [ "現代漢語譯本\n三蜀（指蜀地三個郡）的百姓流離失所，有人拿著香爐請求供養，有人散花鋪路，有人捨棄世俗歸依懺悔，有人剃度出家遵循佛法，日積月累，數不勝數。", "", "僧晃（人名）", "", "是綿州涪城南昌馮氏的兒子，身高八尺，容貌瑰麗雄偉，儀態莊重嚴肅，一舉一動都符合規矩。他有鷹一樣的眼睛，虎一樣的身軀，走起路來像鵝一樣穩健，像大象一樣沉穩，聲音雄渾洪亮，志向和謀略都非常遠大。在求學的年紀，他的文采就非常博大通達，當時的人都稱讚他。他曾經夢見自己用手托著太陽和月亮，坐在空曠的宇宙之中，於是就猛然厭惡世俗，欣喜地羨慕出家。他私下裡就給自己取名為僧晃。他的父母不允許，用刑具拘禁他的雙腳，把他綁在屋子的柱子上。他發誓要斷絕生命，決心沒有改變。鎖自己打開了，於是他感嘆道：『只要志向能夠達到，山嶽都可以因此而轉移，江河都可以因此而斷流，城臺都可以因此而崩塌，海洋都可以因此而枯竭，太陽和月亮都可以因此而隱藏光芒，須彌山都可以因此而崩塌頹廢，星辰都可以因此而改變執行的規律，美好的樹木都可以因此而折斷摧毀，更何況是金屬和木頭的刑具，又怎麼能夠束縛我的心呢？』他的父母看到他決心已定，於是就讓他依從彖（音：tuàn）法師出家，接受教業，學識通達，成為僧團的綱領，擔當弘法的重任，是岷江和巴蜀地區的領袖，大家都推崇仰慕他。", "", "智通（人名）", "", "是梓州陳家的兒子，八歲出家，是正道法師的弟子。後來誦讀《法華經》，並且學習講解經義。他善於保持威儀，奉守戒律，貞潔刻苦。經常有兩隻鵝按時來聽他講經。每天有兩次放出光芒。到了唐朝貞觀年間（627-649），他升座告訴眾人說：『我今天就要永遠告別大家了。』說完就去世了，享年九十七歲。", "", "悟詮（人名）", "", "號覺海（悟詮的別號，意為覺悟的海洋），具有慧性。峽州有個富人叫程夷伯，二十九歲。一天晚上夢見他的父親說：『你今年應當死去，可以去問覺海。』這個人茫然不明白。有一天，有個僧人給人看相，揹著『覺海』這個名字。程夷伯請他看相，問道：『我能活多久？』覺海說：『老僧我沒有什麼要求，只要一杯水。』然後向水中呵氣，讓程夷伯喝下去。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", } }
。曰今夜有吉夢可相報。即夜夢至一官府。左廊男婦。衣冠嚴整。皆相忻悅。右廊男婦。盡枷鎖縲紲。哀號涕泗。傍有人云。左廊是修舍橋路人。右廊是毀壞橋路人。若爾要福壽。可自擇取。程即夢覺。發心。凡百里之內。橋樑路道。一一修整。工畢。覺海復來云。汝作此事。可延十年。程自是于道路上。用工不倦。壽九十二。五世昌盛。
僧稠
姓孫氏。元出昌黎。末居鉅鹿之癭陶。性度純懿。一覽佛經。渙然神解。幼落髮為沙彌。時輩每暇常角力為戲。而師以劣弱見凌侮。遂羞之。乃入殿中閉戶。抱金剛足而誓曰。我以羸弱。為等輩輕侮。汝以力聞。汝當相祐。我捧汝足七日。當與我力。如不與。必死無還。至第六日將曙。金剛形現。手執一缽筋。謂師曰。小子欲力。當食此筋。師辭以齋。故不欲食。神乃怖以杵。師懼遂食。神曰。汝已多力。然善持教勉旃。神去。達曉乃還。同列復戲侮。師曰。吾有力矣。恐汝不能堪。眾試引其臂。筋骨強勁。殆非尋常。眾方驚疑。師曰。吾與汝試之。因入殿中。橫蹋壁行。自西至東。凡數百步。又躍首至於梁數四。仍引重千鈞。拳捷驍趫。眾皆驚服。嘗住嵩岳寺。僧有百人。泉水才足。忽見婦人弊衣挾帚。卻坐階上。聽僧誦經。眾不測為神人。便訶遣之。婦有慍
【現代漢語翻譯】 現代漢語譯本：他說今晚有個好夢可以告訴你。當晚就夢見到了一個官府。左邊走廊的男人女人們，衣帽穿戴整齊，都互相歡喜。右邊走廊的男人女人們，都帶著枷鎖繩索，哀號哭泣。旁邊有人說，左邊走廊的是修繕橋樑道路的人，右邊走廊的是毀壞橋樑道路的人。如果你想要福壽，可以自己選擇。程某隨即從夢中醒來，發心，凡是百里之內的橋樑道路，一一修整。工程完畢，覺海和尚又來說，你做這件事，可以延長十年壽命。程某從此在道路修繕上，用工不倦，活到九十二歲，五代昌盛。
僧稠（Sēng chóu，人名）
姓孫，原籍昌黎（Chāng lí，地名），後來居住在鉅鹿（Jù lù，地名）的癭陶（Yǐng táo，地名）。性格純樸善良，看一遍佛經，就能像神一樣理解。年幼時剃度為沙彌。同伴們經常在空閑時角力嬉戲，而僧稠因為身體瘦弱而被欺負。因此感到羞愧，就進入殿中關上門，抱著金剛（Jīngāng，佛教護法神）的腳發誓說：『我因為瘦弱，被同伴們輕視欺侮。你以力氣聞名，你應該保佑我。我捧著你的腳七天，你應該給我力氣。如果不給我，我一定死在這裡。』到第六天將要天亮時，金剛顯現出身形，手裡拿著一根缽筋，對僧稠說：『小子想要力氣，應當吃下這根筋。』僧稠推辭說因為要守齋，所以不想吃。神就用杵恐嚇他，僧稠害怕就吃了。神說：『你已經有了力氣，要好好持守教義，努力修行。』神離去。到天亮后，同伴們又來戲弄他，僧稠說：『我有了力氣了，恐怕你們不能承受。』眾人試著拉他的手臂，筋骨強勁，幾乎不是平常人。眾人才驚疑起來。僧稠說：『我和你們試試。』於是進入殿中，橫著腳在墻壁上行走，從西到東，走了幾百步。又跳起來用頭撞到房樑上好幾次。還能拉動重達千鈞的重物，拳腳敏捷驍勇。眾人都驚服。曾經住在嵩岳寺（Sōng yuè sì，寺廟名），僧人有一百人，泉水才夠用。忽然看見一個婦人穿著破爛的衣服，夾著掃帚，坐在臺階上，聽僧人誦經。眾人不認為她是神人，就呵斥趕走她。婦人有些慍怒
【English Translation】 English version: He said that he had a good dream tonight that he could tell him. That night, he dreamed of arriving at a government office. The men and women in the left corridor were neatly dressed and all rejoiced with each other. The men and women in the right corridor were all in shackles and chains, wailing and weeping. Someone nearby said, 'Those in the left corridor are the people who repaired bridges and roads, and those in the right corridor are the people who destroyed bridges and roads. If you want blessings and longevity, you can choose for yourself.' Cheng then woke up from the dream, made a vow, and repaired all the bridges and roads within a hundred miles. After the project was completed, Monk Juehai came again and said, 'By doing this, you can extend your life by ten years.' From then on, Cheng worked tirelessly on road repairs and lived to be ninety-two years old, with five generations of prosperity.
Sengchou (Sēng chóu, a personal name)
His surname was Sun, originally from Changli (Chāng lí, a place name), and later resided in Yingtao (Yǐng táo, a place name) in Julu (Jù lù, a place name). He was pure and kind in nature, and after reading a Buddhist scripture once, he could understand it like a god. He was tonsured as a novice monk at a young age. His companions often wrestled and played during their free time, but Sengchou was bullied because of his weak body. Therefore, he felt ashamed and entered the hall, closed the door, and vowed while holding the feet of Vajra (Jīngāng, a Buddhist guardian deity): 'Because I am weak, I am despised and bullied by my companions. You are famous for your strength, you should protect me. I will hold your feet for seven days, and you should give me strength. If you don't give it to me, I will surely die here.' As the sixth day was about to dawn, Vajra manifested his form, holding a bowl tendon in his hand, and said to Sengchou: 'Young man, if you want strength, you should eat this tendon.' Sengchou declined, saying that he did not want to eat it because he was observing a fast. The god then threatened him with a pestle, and Sengchou was afraid and ate it. The god said: 'You already have strength, you must uphold the teachings well and strive to cultivate.' The god left. After dawn, his companions came to tease him again, and Sengchou said: 'I have strength now, I am afraid you cannot bear it.' The crowd tried to pull his arm, and his muscles and bones were strong and powerful, almost not like an ordinary person. The crowd was surprised and doubtful. Sengchou said: 'I will try with you.' So he entered the hall and walked horizontally on the wall, from west to east, for hundreds of steps. He also jumped up and hit his head on the beam several times. He could also pull heavy objects weighing a thousand jun, and his fists and feet were agile and brave. The crowd was amazed and convinced. He once lived in Songyue Temple (Sōng yuè sì, a temple name), which had a hundred monks, and the spring water was just enough to use. Suddenly, he saw a woman wearing ragged clothes, holding a broom, sitting on the steps, listening to the monks chanting scriptures. The crowd did not think she was a deity and scolded her away. The woman was somewhat annoyed.
色。以足蹋泉。水立枯竭。身亦不現。眾以告師。遂呼優婆夷。三呼乃出。便為神曰。眾僧行道。宜加擁護。婦人以足撥于故泉。水即上涌。眾嘆異之。后詣懷州西王屋山。修習前法。聞兩虎交鬥。咆響震巖。乃以錫杖中解。各散而去。一時忽有仙經兩卷。在於床上。師曰。我本修佛道。豈拘域中長生者乎。言已。須臾自失。后移止青羅山。凡為入定。每以七日為期。聞有敕召。俱無承命。苦相敦喻。方遂允請。即日拂衣將出。山闕兩岫忽然驚震。響聲悲切。駭擾人畜。禽獸飛走三日。師顧曰。慕道懷仁。觸類斯在。豈非愛情易守。放蕩難持耶。乃不約事留。杖䇿漳滏。
僧群
清貧守節。蔬食持經。居羅江縣之霍山。構立茅室。孤在海中。上有石盂。水深六尺。常有清流。古老相傳。是群仙所宅。師因絕粒。其菴舍與石盂隔一小澗。常以木為梁。由之汲水。年至一百三十。忽見一折翅鴨當梁頭。師將舉錫撥之。恐其轉傷。因此迴歸。遂絕水數日而終。臨終謂左右曰。我少時曾折一鴨翅。驗此以為報也。
沙門邵碩
康居國人。與志公最善。出入經行。不問夜旦。后游益州。以滑稽言。能發人歡笑。因勸以善。家家喜之。若至人家眠地。必有人死。就人求細席。必有小兒亡。時咸以此為讖。
【現代漢語翻譯】 現代漢語譯本： 色（指一位女性）。她用腳踩泉水，泉水立刻枯竭，她的身影也消失不見。眾人將此事告訴僧人首領。僧人首領於是呼喚優婆夷（在家修行的女居士），呼喚三次她才出現，並說自己是神，應當守護眾僧的修行。婦人又用腳撥動原來的泉眼，泉水立刻涌出，眾人都驚歎稱奇。後來她前往懷州西王屋山，繼續修習之前的法術。她聽到兩隻老虎交戰，吼叫聲震動山巖，於是用錫杖從中調解，兩隻老虎各自散去。一時之間忽然有兩卷仙經出現在床上。她說：『我本來是修習佛道的，怎麼能被侷限在追求長生不老的方術中呢？』說完，瞬間消失不見。後來她移居到青羅山。每次入定，都以七天為期限。聽說有皇帝的詔令，都拒絕接受。經過眾人苦苦勸說，才勉強答應。當天整理衣物準備出發時，山谷兩邊的山峰忽然驚動震盪，發出悲切的響聲，驚擾了人和牲畜，禽獸四處飛散逃走，持續了三天。她說：『愛慕佛道，心懷仁慈，對萬物都應如此。難道不是因為愛情容易堅守，而放縱難以把持嗎？』於是沒有約定停留的時間，拄著枴杖前往漳水和滏水一帶。
僧群 清貧守節，吃素誦經，居住在羅江縣的霍山。建造茅屋，孤身住在山中。茅屋上面有一個石盂，水深六尺，常有清澈的流水。老人們相傳這裡是群仙居住的地方。僧群因為斷食，他的菴舍與石盂之間隔著一條小溪澗，他經常用木頭做成橋樑，從那裡取水。到一百三十歲時，忽然看見一隻折斷翅膀的鴨子在橋樑的盡頭。僧群想要舉起錫杖撥開它，又怕轉動時傷到它，因此退了回來。於是斷水數日而終。臨終時對身邊的人說：『我年輕時曾經摺斷一隻鴨子的翅膀，現在應驗了，這是報應啊。』
沙門邵碩 康居國人。與志公（南北朝時期僧人，生卒年不詳）關係最好。出入往來，不分白天黑夜。後來遊歷益州，用滑稽的言語，能引人發笑。因此勸人行善，家家戶戶都喜歡他。如果到人家睡覺的地方，必定有人死去。向人求取細席，必定有小孩夭亡。當時人們都把這當作預兆。
【English Translation】 English version: Se (a woman). She stepped on a spring with her foot, and the water immediately dried up, and her figure disappeared. The people told the head monk about this. The head monk then called out to Upasika (a female lay practitioner), and after calling three times, she appeared and said that she was a god and should protect the monks' practice. The woman then used her foot to stir the original spring, and the water immediately gushed out, and the people were amazed. Later, she went to West Wangwu Mountain in Huaizhou to continue practicing her previous magic. She heard two tigers fighting, and their roars shook the rocks, so she used her tin staff to mediate between them, and the two tigers dispersed. Suddenly, two volumes of immortal scriptures appeared on the bed. She said, 'I originally practiced the Buddha's path, how can I be confined to pursuing immortality?' After saying this, she disappeared instantly. Later, she moved to Qingluo Mountain. Each time she entered meditation, she set a period of seven days. Hearing that there were imperial edicts, she refused to accept them. After much persuasion, she reluctantly agreed. On the day she tidied up her clothes and prepared to leave, the peaks on both sides of the valley suddenly shook and trembled, making a sad sound, disturbing people and livestock, and birds and animals scattered and fled for three days. She said, 'Adoring the Buddha's path and cherishing benevolence should be applied to all things. Isn't it because love is easy to hold on to, while indulgence is difficult to control?' So she did not make an appointment to stay, and went to the Zhang and Fu rivers with her staff.
Monk Qun He lived in poverty and maintained his integrity, eating vegetarian food and reciting scriptures, living in Huoshan Mountain in Luojiang County. He built a thatched hut and lived alone in the mountains. Above the hut was a stone basin, six feet deep, with a constant stream of clear water. The elders passed down that this was the place where the immortals lived. Monk Qun, because of fasting, his hermitage was separated from the stone basin by a small stream, and he often used wood to make a bridge to fetch water from there. When he was one hundred and thirty years old, he suddenly saw a duck with a broken wing at the end of the bridge. Monk Qun wanted to lift his tin staff to push it away, but he was afraid of hurting it when it turned, so he retreated. So he stopped drinking water for several days and died. On his deathbed, he said to those around him, 'When I was young, I broke a duck's wing, and now it has come true, this is retribution.'
Shramana Shao Shuo He was a native of Kangju. He was very close to Zhigong (a monk during the Northern and Southern Dynasties, dates of birth and death unknown). He went in and out, day and night. Later, he traveled to Yizhou, using humorous words to make people laugh. Therefore, he persuaded people to do good, and every household liked him. If he went to someone's sleeping place, someone would die. If he asked someone for a fine mat, a child would die. At that time, people regarded this as a prophecy.
至四月八日。成都行化。于眾中作師子形。即日[郫-卑+((白-日+田)/廾)]縣亦言見師作師子形。乃悟其分身也。刺史蕭慧開。及劉孟明。皆挹事之。孟明以男子衣與二妾穿。試師云。將此二人給公為左右。可乎。師好韻語。乃謂明曰。寧自乞食以清宴。不能與阿夫竟殘年。后忽著布帽詣明。少時明卒。先是孟明長史沈仲玉。改鞭杖之格。嚴重常科。師謂玉曰。天地嗷嗷從此起。若除鞭格得刺史。玉除之。及明卒。仲玉果行州事。是年九月將亡。謂沙門法進曰。愿露骸松下。然腳須著屐。進諾之。已而化。升其尸露之。明日往視。失所在。俄有自[郫-卑+((白-日+田)/廾)]縣來者曰。昨見碩公著一屐行市中。曰為我語進公。小兒見欺。止為我只屐。進驚問之沙彌。答曰。舁尸時一屐墮地。行急。不及系也。
惠主
始州永歸縣賈氏子。六歲出家。為斌法師弟子。于黃安縣造七寺。梓潼縣造十寺。武連縣造三寺。初年登冠。欲受具足。當境無人。乃入京于甘露寺受戒。唯聽四分。余義傍通。夢三日三夜天地闇冥。眾生無眼。過此忽明。眼還明凈。覺已汗流。一百日後。周武帝毀教。方知徴應。即返故鄉南山藏伏。唯食松葉。異類禽獸同集無聲。或有山神。送伏苓甘松香。獲此供養。六
時行道。禽獸隨行。禮佛誦經。似如聽仰。仍為幽顯受菩薩戒。後有獼猴群共治道。師曰。汝性躁擾。作此何為。曰時君異也。佛日通也。深怪其言。尋爾更有異祥龍飛獸集。香氣充山。其類眾矣。
慧璇
姓董氏。少出家。在襄州。周武帝滅法后。南往陳轉。入茅山。聽明師三論。又入棲霞。聽懸布法師四論大品涅槃等。𣆶往安州大林寺。聽圓法師釋論。凡所遊刃。並契幽極。又返鄉梓。住光福寺。居其山項。以引汲為勞。將移他寺。夜見神人。身長一丈。衣以紫袍。頂禮師曰。奉請住此當講大乘。勿說小乘。其小乘者。亦如高山無水。不能利人。其大乘者。猶如大海。此山多佛出世。一人讀誦講說大乘。能令所住珍寶光明。眷屬榮勝。飲食豐饒。惟愿弘持。勿孤所望。法師須水。此易得耳。來月八日定當有水。小神自往劍南慈母山大泉。請龍王去。言已不見。恰至來月七日初夜。大風卒起。從西南來。雷震雨注。在寺北漢高廟下佛堂后百步許。通夜相續。至明方住。惟見清泉香美。合衆同歡。
道昭
簡州康氏子。少時因得疾不悟。云至冥司。見善惡報應之事。遂出家。住太行山四十年。戒行精苦。往往言人將來事。初若隱晦。后皆明驗。嘗有二客來。一曰姚邈。舉明經。一曰張氏。以
【現代漢語翻譯】 現代漢語譯本 時行道，禽獸也隨之前行。禮拜佛陀，誦讀經文，好像在聽講仰慕一樣。仍然為幽冥和顯世的眾生授菩薩戒。後來有一群獼猴共同治理道路。慧皎法師說：『你們天性躁動，做這些幹什麼呢？』獼猴回答說：『時世的君主不一樣了，佛法的光輝也普及了。』慧皎法師深感奇怪它們說的話。不久之後，更有奇異的祥瑞出現，龍飛翔，瑞獸聚集，香氣充滿山間，種類繁多。
慧璇（人名）
姓董，年少時出家。在襄州。北周武帝宇文邕（543-578）滅佛之後，向南前往陳朝輾轉，進入茅山，聽從明師講解三論。又進入棲霞寺，聽懸布法師講解四論、《大品般若經》、《涅槃經》等。之後前往安州大林寺，聽圓法師講解經釋。凡是他所遊歷的地方，都能領會其中的精妙之處。之後返回家鄉，住在光福寺的山頂。因為取水困難，打算移居到其他寺廟。夜裡夢見神人，身高一丈，身穿紫色袍子，向慧璇法師頂禮說：『奉請您住在這裡，應當宣講大乘佛法，不要說小乘佛法。小乘佛法就像高山沒有水，不能利益他人。大乘佛法就像大海一樣。這座山會有很多佛出世。一個人讀誦講解大乘佛法，能使所居住的地方充滿珍寶光明，眷屬榮耀興盛，飲食豐饒。只希望您能弘揚保持大乘佛法，不要辜負我們的期望。法師您需要水，這很容易得到。下個月八日一定會來水。小神會親自前往劍南慈母山的大泉，請龍王來。』說完就不見了。恰好到了下個月七日初夜，大風突然颳起，從西南方向而來，雷聲震動，大雨傾盆。在寺廟北面漢高廟下的佛堂后一百步左右的地方，整夜不停，到天亮才停止。只見清澈甘甜的泉水涌出，大家一同歡喜。
道昭（人名）
是簡州康氏的兒子。年少時因為生病而昏迷，說自己到了陰間，見到了善惡報應的事情，於是出家。住在太行山四十年，持戒修行非常精進刻苦。常常說中別人將來的事情，起初好像很隱晦，後來都應驗了。曾經有兩個客人來訪，一個叫姚邈，精通明經；一個姓張，以……
【English Translation】 English version At that time, the Way was practiced, and even animals followed. People prostrated to the Buddha and recited scriptures, as if listening with reverence. Bodhisattva precepts were still being given to both visible and invisible beings. Later, a group of monkeys worked together to maintain the road. The Master said, 'Your nature is restless; why are you doing this?' The monkeys replied, 'The ruler of the times is different now, and the light of the Buddha shines everywhere.' The Master was deeply surprised by their words. Soon after, even more extraordinary omens appeared: dragons flew, auspicious beasts gathered, and fragrant scents filled the mountains, with a great variety of species.
Hui Xuan (name of a monk)
His surname was Dong. He left home at a young age and stayed in Xiangzhou. After Emperor Wu of the Northern Zhou Dynasty (Yuwen Yong, 543-578) destroyed Buddhism, he traveled south to the Chen Dynasty, entering Mount Mao, where he listened to a learned master explain the Three Treatises. He then went to Qixia Temple, where he listened to Dharma Master Xuanbu explain the Four Treatises, the Mahaprajnaparamita Sutra, the Nirvana Sutra, and others. Afterwards, he went to Dalin Temple in Anzhou, where he listened to Dharma Master Yuan explain the commentaries on the scriptures. Wherever he traveled, he was able to grasp the profound meaning. Later, he returned to his hometown and lived on the summit of Guangfu Temple. Because drawing water was laborious, he planned to move to another temple. At night, he saw a divine being, ten feet tall, wearing a purple robe, who bowed to the Master and said, 'I respectfully request you to stay here and expound the Mahayana Dharma; do not speak of the Hinayana Dharma. The Hinayana Dharma is like a high mountain without water, unable to benefit others. The Mahayana Dharma is like a great ocean. Many Buddhas will appear in this mountain. If one person recites and explains the Mahayana Dharma, it can cause the place where they live to be filled with treasures and light, their family to be glorious and prosperous, and their food and drink to be abundant. We only hope that you will uphold and maintain the Mahayana Dharma and not disappoint our expectations. Master, you need water, which is easy to obtain. On the eighth day of next month, water will definitely come. This minor deity will personally go to the great spring on Mount Cimu in Jiannan to invite the Dragon King.' After speaking, he disappeared. Exactly on the seventh day of the next month, at the beginning of the night, a strong wind suddenly arose from the southwest, accompanied by thunder and heavy rain. At a place about a hundred paces behind the Buddha hall below the Han Gao Temple north of the temple, it continued all night until dawn. Only clear and sweet spring water was seen gushing forth, and everyone rejoiced together.
Dao Zhao (name of a monk)
He was the son of the Kang family in Jianzhou. When he was young, he fell ill and became unconscious. He said that he had gone to the underworld and seen the events of karmic retribution for good and evil, so he left home. He lived in Mount Taihang for forty years, practicing the precepts with great diligence and hardship. He often spoke of people's future affairs, initially in an obscure way, but later they all came true. Once, two guests came to visit, one named Yao Miao, who was well-versed in the Ming Jing; the other, surnamed Zhang, with...
資蔭。師謂張曰。君授官四政。慎不可食祿范陽。四月八日得疾當不救。次謂邈曰。君不利簪笏。如能從戎。亦當三十年無乏。有疾勿令胡人療之。其年張官于襄鄧間。后累選。嘗求南州。亦皆得之。后又選。果授虢州盧氏縣令。到任。兩日而卒。果四月八日也。後方悟。范陽即盧氏望也。邈舉不第。從知于容州假軍守之名三十年。累轉右職。后因別娶婦。求為儐者。因得疾。服嫗黃氏藥而終。后訪黃氏本末。乃洞主所放出婢。是胡女也。
嘉州僧常羅漢
頻勸人設羅漢齋會。故得其名。楊氏媼嗜食雞。平生所殺不知其數。既死。家人修冥福。道士方拜章。師忽至。告其子曰。吾為汝懺悔。楊家甚喜。設座延入。師顧其仆曰。去街東第幾家。買花雌雞一隻來。如言得之。命殺以具饌。楊氏泣請曰。尊者見臨。非有所愛惜。今日啟醮筵。舉家內外。久絕葷饌。乞以付鄰家。師曰。不可。必欲就煮食。既熟。就廳踞坐。折肉滿盤。分置上真九位。乃食其餘。齋罷。不揖而去。是夕賣雞家。及楊氏悉夢。媼至謝曰。在生旹罪業。見責為雞。賴羅漢悔謝之賜。今既脫矣。自是郡人作佛事薦亡。幸其來以為冥涂得助。紹興末年卒。肉身久而不壞。
道汪
長樂潘氏子。幼隨叔在京。年十三。投廬山遠公
【現代漢語翻譯】 現代漢語譯本： 資蔭。師父對張某說：『你將要被授予四政官職，切記不可食用范陽的俸祿。四月八日會得病，無法救治。』接著對邈某說：『你不適合做官。如果能從軍，也能有三十年衣食無憂。生病了不要讓胡人給你治療。』那年，張某在襄鄧一帶做官，後來多次被選拔，曾要求到南州任職，也都如願以償。後來再次被選拔，果然被授予虢州盧氏縣令。到任兩天就去世了，果然是四月八日。後來才明白，范陽就是盧氏的郡望啊。邈某參加科舉考試沒有考中，跟隨知州在容州以假借軍守的名義待了三十年，多次陞遷到右職。後來因為另娶妻子，請人為儐相，因此得了病，服用了嫗黃氏的藥而去世。後來打聽黃氏的來歷，原來是洞主放出來的婢女，是胡女啊。
嘉州僧人常羅漢（Arhat，阿羅漢：佛教修行證果的聖人）
經常勸人設定羅漢齋會，因此得名。楊氏老婦人喜歡吃雞，一生所殺的雞不計其數。死後，家人為她做冥福，道士正在拜章。師父忽然來到，告訴她的兒子說：『我為你懺悔。』楊家非常高興，設定座位請他進入。師父看著僕人說：『去街東第幾家，買一隻開花的母雞來。』僕人按照他的話買來了雞。師父命令殺了雞來準備齋飯。楊氏哭著請求說：『尊者光臨，並非是愛惜這隻雞，今天開啟齋醮，全家內外，已經很久沒有吃葷腥了，請求把雞送給鄰居。』師父說：『不行，一定要煮了吃。』雞煮熟后，師父就在廳堂上盤腿而坐，把雞肉盛滿一盤，分別放在上真九位神靈的面前，然後吃剩下的雞肉。齋飯完畢，不作揖就離開了。當天晚上，賣雞的人家和楊氏都夢見，老婦人前來感謝說：『在世時罪孽深重，被責罰轉生為雞。依靠羅漢（Arhat，阿羅漢：佛教修行證果的聖人）懺悔謝罪的恩賜，現在已經脫離了雞身。』從此以後，郡里的人做佛事超度亡靈，都希望他來，認為對冥途有幫助。紹興（1131-1162）末年去世，肉身很久都沒有腐爛。
道汪
是長樂潘氏的兒子。小時候跟隨叔叔在京城。十三歲時，投奔廬山的遠公（慧遠大師，東晉時期著名高僧）。
【English Translation】 English version: Zi Yin. The master said to Zhang: 'You will be granted the official position of Si Zheng (four administrations), but be careful not to consume the salary of Fanyang. On the eighth day of the fourth month, you will fall ill and there will be no cure.' Then he said to Miao: 'You are not suitable for officialdom. If you can join the army, you will have thirty years of worry-free life. If you get sick, do not let a Hu (non-Han) person treat you.' That year, Zhang served as an official in the Xiang Deng area. Later, he was selected multiple times and requested to serve in Nanzhou, which he also obtained. Later, he was selected again and was indeed granted the position of magistrate of Lushi County in Guo Prefecture. He died two days after taking office, indeed on the eighth day of the fourth month. Later, it was understood that Fanyang was the ancestral home of Lushi. Miao failed the imperial examination and followed the prefect in Rongzhou under the false pretense of military defense for thirty years, repeatedly promoted to the right position. Later, because he remarried, he asked someone to be a master of ceremonies, and as a result, he fell ill and died after taking medicine from an old woman named Huang. Later, inquiring about the origin of Huang, it turned out that she was a maid released by the cave master, a Hu (non-Han) woman.
Monk Chang Luohan (Arhat, a Buddhist saint who has attained enlightenment) of Jia Prefecture
Frequently encouraged people to set up Luohan (Arhat, a Buddhist saint who has attained enlightenment) vegetarian feasts, hence the name. Old woman Yang liked to eat chicken, and the number of chickens she killed in her life was countless. After her death, her family performed meritorious deeds for her, and the Taoist priest was offering prayers. The master suddenly arrived and told her son: 'I will repent for you.' The Yang family was very happy and set up a seat to invite him in. The master looked at the servant and said: 'Go to the so-and-so house east of the street and buy a flowering hen.' The servant bought the chicken as he was told. The master ordered the chicken to be killed to prepare the vegetarian meal. The Yang family cried and pleaded: 'Venerable one, your presence is not because you cherish this chicken. Today, we are starting a vegetarian feast, and the whole family has abstained from meat for a long time. Please give the chicken to the neighbor.' The master said: 'No, it must be cooked and eaten.' After the chicken was cooked, the master sat cross-legged in the hall, filled a plate with chicken meat, and placed it in front of the nine deities of the upper realm, and then ate the rest of the chicken. After the vegetarian meal, he left without bowing. That night, the chicken seller and the Yang family all dreamed that the old woman came to thank them, saying: 'The sins in my life were heavy, and I was punished to be reborn as a chicken. Thanks to the grace of Luohan (Arhat, a Buddhist saint who has attained enlightenment) repenting and apologizing, I have now escaped the chicken body.' From then on, the people of the prefecture performed Buddhist rituals to help the deceased, hoping that he would come, believing that it would help them in the afterlife. He died at the end of the Shaoxing (1131-1162) era, and his body did not decay for a long time.
Dao Wang
Was the son of the Pan family of Changle. As a child, he followed his uncle to the capital. At the age of thirteen, he joined Yuan Gong (Master Huiyuan, a famous monk of the Eastern Jin Dynasty) of Mount Lu.
出家。研綜經律。雅善涅槃。行道數十餘年。嘗行梁州。師為羌賊所圍。垂失衣缽。與弟子數人。誓心共念觀世音。有頃覺如雲霧覆身。群盜推索不見。於是獲免。后聞河間玄高法師。禪慧深廣。欲往從之。中路值吐谷渾之難。遂不果行。於是旋于成都。徴士費文淵。初從受業。乃立寺于州城西北。名曰祇洹。化行巴蜀。譽洽朝野。梁州刺史申坦。與師有舊知。垣后致故。師將往省之。仍欲停彼。費文淵乃上書刺史張悅曰。道汪法師。識行清白。風霜彌峻。卓爾不群。確乎難拔。近聞梁州遣迎。承教旨許去。闔境之論。僉曰非宜。鄙州邊荒。僧尼出萬。禪戒所資是賴。豈可水失其珠。山亡其玉。愿鑒道俗之誠。令四輩有憑也。悅即敦留。遂不果行。悅還都。具向宋孝武。述師德行。帝即敕令迎接。為中興寺主。師乃因悅固辭以疾。遂獲免。於是謝病下帷。絕窺人世。后劉思考臨州。大設法祀。請師講經。乃應請。或問法師常誓守靜。何以虧節。答曰。劉公篤信。方欲大法憑之。何辭小勞耶。
惠持法師
游峨眉山。遂于嘉州道傍大樹內入定。政和三年四月。風雨暴作。樹為摧折。捕盜官經歷。見其鬚髮蓋體。甲瓜繞身。頗異之。遂奏於朝廷。有旨。令肩輿至京。旹西天總持。以金磬出其定。乃問何代僧。
【現代漢語翻譯】 現代漢語譯本 出家后，他深入研究經、律，尤其精通《涅槃經》。修行弘道數十年。曾經在梁州一帶，法師被羌族盜賊包圍，幾乎要失去衣缽。他和幾位弟子發誓共同唸誦觀世音菩薩的名號。不久，感覺好像有云霧覆蓋全身，盜賊們四處搜尋卻看不見他們，於是得以倖免。後來聽說河間的玄高法師禪定智慧深廣，想要前去跟隨他學習，但在半路遇到吐谷渾的侵擾，最終未能成行。於是返回成都。徵士費文淵最初跟隨他學習，於是在州城西北建立了寺廟，名為祇洹寺。他的教化遍及巴蜀地區，聲譽傳遍朝野。梁州刺史申坦與法師有舊交，申坦後來去世，法師打算前去探望他，並打算留在那裡。費文淵於是上書給刺史張悅說：『道汪法師，識見和品行都清白高尚，像經歷嚴寒考驗的松柏一樣堅韌，卓越不群，堅定不移。最近聽說梁州派人來迎接他，承蒙您的教令允許他前往。整個地區的輿論都認為這不合適。我們州地處邊遠荒涼，僧尼有一萬多人，禪定和戒律的修習都依賴他。怎麼可以像失去珍珠一樣，像山失去寶玉一樣呢？希望您能體察道俗的誠意，讓四眾弟子有所依靠啊。』張悅於是竭力挽留，道汪法師最終沒有成行。張悅回京后，詳細地向宋孝武帝（454-464）講述了道汪法師的德行。皇帝立即下令迎接他，讓他擔任中興寺的住持。法師於是借張悅的勸阻，以生病為由推辭，最終得以免去。於是閉門謝客，不再過問世事。後來劉思考擔任州官，大設佛法祭祀，邀請法師講經，法師才應邀前往。有人問法師一向發誓堅守清靜，為什麼現在破戒呢？法師回答說：『劉公篤信佛法，正想憑藉大法來弘揚佛法，我怎麼能推辭這點小小的勞累呢？』 惠持法師 遊歷峨眉山，於是在嘉州道旁的一棵大樹里入定。政和三年（1113）四月，狂風暴雨大作，樹被摧毀折斷。負責抓捕盜賊的官吏經過，看見他的鬍鬚頭髮覆蓋身體，指甲繞身，覺得非常奇異。於是上奏朝廷。皇帝下旨，用肩輿抬到京城。當時西天總持用金磬敲擊，使他出定。於是問他是哪個朝代的僧人。
【English Translation】 English version After becoming a monk, he deeply studied the Sutras and Vinaya, especially proficient in the Nirvana Sutra. He practiced and propagated the Dharma for several decades. Once, in the area of Liangzhou, the Master was surrounded by Qiang bandits and was about to lose his robes and alms bowl. He and several disciples vowed to jointly recite the name of Avalokiteśvara (Guān Shì Yīn Pú Sà, Bodhisattva who perceives the sounds of the world). Soon, they felt as if clouds and mist covered their bodies, and the bandits searched everywhere but could not see them, so they were spared. Later, he heard that the meditation and wisdom of Dharma Master Xuangao of Hejian were profound and vast, and he wanted to follow him to study, but he encountered the turmoil of Tuyuhun on the way, and ultimately failed to go. So he returned to Chengdu. The recluse Fei Wenyuan initially followed him to study, so he established a temple in the northwest of the state city, named Qiyuan Temple. His teachings spread throughout the Bashu area, and his reputation spread throughout the court. Shen Tan, the governor of Liangzhou, had an old friendship with the Master. Shen Tan later passed away, and the Master intended to visit him and planned to stay there. Fei Wenyuan then wrote to the governor Zhang Yue, saying: 'Dharma Master Daowang, his knowledge and conduct are pure and noble, as resilient as pine and cypress that have experienced severe cold, outstanding and unwavering. Recently, I heard that Liangzhou sent people to welcome him, and I received your decree allowing him to go. The public opinion of the entire region believes that this is inappropriate. Our state is located in a remote and desolate area, with more than 10,000 monks and nuns, and the practice of meditation and precepts depends on him. How can it be like losing a pearl, like a mountain losing its jade? I hope you can understand the sincerity of the Daoists and laity, so that the fourfold assembly has something to rely on.' Zhang Yue then tried his best to keep him, and Dharma Master Daowang ultimately did not go. After Zhang Yue returned to the capital, he told Emperor Xiaowu of the Song Dynasty (454-464) in detail about the virtues of Dharma Master Daowang. The emperor immediately ordered to welcome him and let him serve as the abbot of Zhongxing Temple. The Master then used Zhang Yue's persuasion as an excuse, and declined on the grounds of illness, and was finally exempted. So he closed his doors to thank guests and no longer cared about worldly affairs. Later, Liu Sikao served as the state official and held grand Buddhist rituals, inviting the Master to lecture on the Sutras, and the Master accepted the invitation. Someone asked why the Dharma Master, who had always vowed to uphold tranquility, was now breaking the precepts? The Master replied: 'Duke Liu has strong faith in Buddhism and wants to rely on the Great Dharma to promote Buddhism. How can I refuse this small labor?' Dharma Master Huichi He traveled to Mount Emei and then entered Samadhi inside a large tree by the roadside in Jia Prefecture. In the fourth month of the third year of Zhenghe (1113), there was a violent storm, and the tree was destroyed and broken. An official in charge of arresting thieves passed by and saw that his beard and hair covered his body, and his nails wrapped around his body, which he found very strange. So he reported to the court. The emperor issued an edict to carry him to the capital in a shoulder carriage. At that time, the Abbot of Zongchi from the Western Heaven used a golden chime to bring him out of Samadhi. Then he asked which dynasty he was a monk from.
法師曰。我東林遠法師弟也。因游峨眉。不記旹代幾何。仍問。遠法師在否。總持曰。今問遞代。約七百年矣。安得在耶。遂不復語。再問曰。欲歸何方。師曰。陳留縣。復入定矣。
慧睿
冀州人。少出家。執節清峻。常遊方而學經。行蜀之西界。為人所略。常使牧羊。有商客信敬者。見而異之。疑是沙門。請問經義。無不綜達。商人即以金贖之。既還襲染衣。篤學彌至。遊歷諸國。乃至南天竺界。音譯詁訓。殊方異義。無不必曉。
瀘州羅貫山和尚(即建文皇帝)
詩云。流落江湖數十秋。歸來不覺雪盈頭。乾坤有恨家何在。江漢無情水自流。長樂宮中雲氣盡。朝陽閣外雨聲愁。新蒲細柳年年綠。野老吞聲笑未休。書壁。閱罷楞嚴罄懶敲。笑看茅屋與團標。南遊漳海千層迥。北望天門萬里遙。金鋤削下青絲髮。袈裟換卻袞龍袍。百官未審歸何處。惟有群鴉早𣆶朝。
希夷陳先生
諱搏。普州崇龕鄉人。因遊學至華山。見山巒險𡾟。于絕巘人難措足處。一臥數十載。宋太祖向其高風。詔不出山者三。大清十一年甲午。有僧徹綱。侍丈雪和尚。客邸臥石。作詩以贊之。丈夫步驟沒來由。日把華山當枕頭。臥去歷今五百載。局殘殊覺幾千秋。燒還風雨天為屋。食服雲霞氣若牛。十
【現代漢語翻譯】 現代漢語譯本： 法師說：『我是東林寺慧遠（Huiyuan）法師的弟子。』因為遊歷峨眉山，不記得是什麼年代了。仍然問道：『慧遠法師還在嗎？』總持（Zongchi）回答說：『現在問及遞相傳代的世事，大約已經七百年了，怎麼可能還在呢？』於是法師不再說話。總持再次問道：『想要回到哪裡去？』法師說：『陳留縣。』說完又入定了。 慧睿（Huirui） 冀州人。年少時出家，操守清廉嚴謹。經常遊歷各地學習佛經。一次在蜀地西邊，被人輕視，常被使喚去放羊。有信奉佛法的商人，見到他覺得很奇異，懷疑他是出家人，就向他請教經義，沒有不通達的。商人就用金錢贖回了他。慧睿恢復了僧人的身份后，更加努力學習。遊歷各國，乃至南天竺（南印度），對於音譯、訓詁，以及各地的不同含義，沒有不明白的。 瀘州羅貫山和尚（即建文皇帝（Jianwen Emperor），明朝皇帝） 詩云：流落在江湖幾十年，回來不覺雪已滿頭。天地間有遺恨，家在哪裡？長江漢水無情，依舊自流。長樂宮中的祥雲已經散盡，朝陽閣外只有雨聲令人發愁。新生的蒲草和細柳每年都綠了，鄉野老翁只能吞聲苦笑。 書於牆壁：讀完《楞嚴經》，懶得敲磬。笑著看這茅屋和團標。向南遊歷漳海，路途遙遠；向北遙望天門，萬里之遙。用金鋤削去青絲，用袈裟換下龍袍。不知當年的百官如今身在何處？只有烏鴉早早地飛來朝拜。 希夷陳先生（Xi Yi Chen Xiansheng） 名搏（Bo）。普州崇龕鄉人。因為遊學到了華山，看到山巒險峻，在人難以落腳的懸崖上，一睡就是幾十年。宋太祖（公元960年-976年）仰慕他的高風亮節，三次下詔請他出山，他都沒有答應。大清順治十一年甲午（公元1654年），有僧人徹綱（Chegang），侍奉丈雪（Zhangxue）和尚，在客店的臥石上，作詩讚頌他：大丈夫的行蹤本來就沒有定處，每天把華山當作枕頭。睡去至今已經五百年了，棋局殘了，才發覺已經過了幾千年。風雨來時，天作房屋；飲食是雲霞，氣概像牛。
【English Translation】 English version: The Dharma master said, 'I am a disciple of Dharma Master Huiyuan (Huiyuan) of Donglin Temple.' Because of traveling to Mount Emei, I don't remember what era it was. He still asked, 'Is Dharma Master Huiyuan still here?' Zongchi (Zongchi) replied, 'Now asking about successive generations, it has been about seven hundred years. How could he still be here?' Then the Dharma master stopped speaking. Zongchi asked again, 'Where do you want to return to?' The Dharma master said, 'Chenliu County.' After saying that, he entered samadhi again. Huirui (Huirui) A native of Jizhou. He became a monk at a young age, maintaining pure and strict conduct. He often traveled around to study scriptures. Once in the western part of Shu, he was looked down upon and often made to herd sheep. There was a merchant who believed in Buddhism, and when he saw him, he felt it was strange and suspected that he was a monk, so he asked him about the meaning of the scriptures, and there was nothing he did not understand. The merchant then redeemed him with money. After Huirui regained his identity as a monk, he studied even harder. He traveled to various countries, even to South India (Southern India), and he understood everything about transliteration, exegesis, and the different meanings of various places. Monk Luo Guanshan of Luzhou (i.e., Emperor Jianwen (Jianwen Emperor), Emperor of the Ming Dynasty) The poem says: Drifting in the rivers and lakes for decades, I don't realize that my head is full of snow when I return. There is regret in the world, where is my home? The Yangtze and Han rivers are ruthless, and they still flow by themselves. The auspicious clouds in Changle Palace have dissipated, and only the sound of rain outside Chaoyang Pavilion is distressing. The new reeds and slender willows are green every year, and the old man in the countryside can only swallow his voice and laugh bitterly. Written on the wall: After reading the Surangama Sutra, I am too lazy to strike the chime. Smiling, I look at this thatched cottage and the Tuan Biao. Traveling south to Zhanghai, the journey is far away; looking north to Tianmen, it is ten thousand miles away. Using a golden hoe to cut off my black hair, I exchanged my dragon robe for a kasaya. I don't know where the officials of the past are now? Only the crows fly early to pay homage. Master Xi Yi Chen (Xi Yi Chen Xiansheng) Given name Bo (Bo). A native of Chongkan Township, Puzhou. Because of traveling and studying, he arrived at Mount Hua, and seeing the steep mountains, he slept for decades on a cliff where people could hardly set foot. Emperor Taizu of Song (960-976 AD) admired his noble character and issued an edict three times asking him to come out of the mountain, but he did not agree. In the eleventh year of Shunzhi of the Great Qing Dynasty, Jiawu (1654 AD), the monk Chegang (Chegang), serving the monk Zhangxue (Zhangxue), wrote a poem on the sleeping stone in the inn to praise him: The great man's steps have no fixed place, and he uses Mount Hua as a pillow every day. It has been five hundred years since he fell asleep, and only when the chess game is over do I realize that thousands of years have passed. When the wind and rain come, the sky is the house; the food and drink are clouds and mist, and the spirit is like an ox.
二時輸君使用。不知誰是我同流。
嘉興府楞嚴寺達觀法師
寓閬中太平寺。禮大悲菩薩像贊。旹萬曆戊子長至日。稽首圓滿自在尊。塵剎恒飛無礙輪。碾破一切諸極苦。普令眾生獲悲智。智則對境了無情。悲則逆順咸拔濟。此智在眼洞十方。此悲在心益三世。三世十方量無量。手眼是須千萬種。如是妙用等水月。昭然可見不可捉。分身散影初無常。慈視萬物皆芻狗。若人於是見菩薩。是人即是菩薩子。離此別求奇特事。是則魔鬼壞正法。
德升
號頑庵。漢州何氏子。幼溺塵滓。稍長夢醒。二十得度。游心講席。四眾以義虎推焉。忽以知解白謙。翻然易轍。更衣頂笠。謁文殊道和尚。懇示佛法省要之旨。道說偈曰。契丹打破波斯寨。奪得寶珠村裡賣。十字街頭窮乞兒。腰間掛個風流袋。師將擬對。道叱曰。莫錯。於是退參三年。方領前旨。入閩鼓山。禮覲竹庵。問國師不跨石門句。意旨如何。竹庵應聲曰。閑言語。言下頓悟。後有僧問。如何是無位真人。師曰。聞時富貴。見后貧窮。
犍為陳道人
示趙鄉紳偈。食飽無憂樂以哉。者場春夢幾旹回。君欲醒旹連忙醒。莫教藤枯樹倒來。杖履尋幽日徑斜。天風吹我入煙霞。云高法界三千丈。春滿檀那百萬家。祖佛遞相傳密印。明
【現代漢語翻譯】 現代漢語譯本 二時輸君使用，不知誰是我同流？
嘉興府楞嚴寺達觀法師
寓居閬中太平寺。禮拜大悲菩薩像贊。時值萬曆戊子年（1648年）冬至日。稽首頂禮圓滿自在的尊者。您在無數世界中恒常運轉無礙的法輪，碾碎一切諸般的極苦，普遍令眾生獲得悲智。智，則是面對外境了無執著；悲，則是順境逆境都救拔濟度。這智慧在眼中，洞察十方；這慈悲在心中，利益三世。三世十方，數量無量，手眼也需要千萬種。這樣的妙用如同水中月亮，昭然可見卻不可捉摸。分身散影，本來就沒有常態，慈悲地看待萬物都如同草狗一般（用完即棄）。如果有人在這裡見到菩薩，這個人就是菩薩的弟子。離開這些而去尋求奇特的事情，那就是魔鬼在破壞正法。
德升
號頑庵。漢州何氏之子。年幼時沉溺於世俗塵埃，稍長后如夢初醒，二十歲時出家得度。用心於講經說法，四眾弟子都以『義虎』來推崇他。忽然以知解為謙，幡然改變方向，更換僧衣，頭戴斗笠，拜謁文殊道和尚，懇請開示佛法最緊要的宗旨。道和尚說偈語道：『契丹打破波斯寨，奪得寶珠村裡賣。十字街頭窮乞兒，腰間掛個風流袋。』德升將要回答，道和尚呵斥道：『莫錯！』於是退回參禪三年，才領悟之前的旨意。後來到福建鼓山，禮拜竹庵，問『國師不跨石門』這句話，意旨如何？竹庵應聲回答：『閑言語。』德升在言下頓悟。後來有僧人問：『如何是無位真人？』德升回答說：『聞時富貴，見后貧窮。』
犍為陳道人
為趙鄉紳開示的偈語。吃飽喝足無憂無慮，真是快樂啊！這場春夢何時才能醒來？您想要醒來的時候就趕快醒來，不要等到藤蔓枯萎樹木倒塌的時候。拄著枴杖悠閒地尋找幽靜之處，夕陽西下。天風吹拂著我進入煙霞之中。云高，法界有三千丈；春意盎然，施主有百萬家。祖師和佛陀遞相傳授秘密心印，明
【English Translation】 English version At two times, you lose to the master's use; I wonder who is my companion?
Daguan, the Dharma Master of Lengyan Temple in Jiaxing Prefecture
Residing in Taiping Temple in Langzhong. A eulogy offered before the image of the Great Compassion Bodhisattva. On the Winter Solstice of the Wuzi year (1648) of the Wanli reign. I bow my head to the perfectly complete and self-existent Venerable One. In countless worlds, the unobstructed wheel of Dharma constantly turns, crushing all extreme sufferings, universally enabling sentient beings to attain compassion and wisdom. Wisdom means being without attachment when facing external circumstances; compassion means rescuing and delivering in both favorable and adverse situations. This wisdom is in the eyes, penetrating the ten directions; this compassion is in the heart, benefiting the three times. The three times and ten directions are immeasurable, and countless hands and eyes are needed. Such wonderful functions are like the moon in the water, clearly visible but impossible to grasp. Manifesting bodies and scattering shadows, there is originally no permanence, compassionately regarding all things as straw dogs (disposable after use). If someone sees the Bodhisattva here, that person is a disciple of the Bodhisattva. To seek extraordinary things apart from this is for demons to destroy the true Dharma.
Desheng
Styled Wan'an. A son of the He family of Hanzhou. In his youth, he was immersed in worldly dust. Awakening as if from a dream when he grew older, he became a monk at the age of twenty. He devoted himself to lecturing and teaching, and the fourfold assembly revered him as a 'righteous tiger.' Suddenly, he humbled himself with knowledge and radically changed his course, changing his robes and wearing a bamboo hat. He paid homage to the Venerable Daowen of Wenshu, earnestly requesting instruction on the essential principles of the Buddha-dharma. Daowen spoke a verse: 'The Khitans broke through the Persian fortress, seizing the precious pearl to sell in the village. A poor beggar at the crossroads, with a romantic pouch hanging from his waist.' When Desheng was about to respond, Daowen scolded, 'Don't be mistaken!' Thereupon, he retreated to meditate for three years, finally understanding the previous meaning. Later, he went to Gushan in Fujian, paying homage to Zhuan, asking about the meaning of the phrase 'The National Teacher does not step over the Stone Gate.' Zhuan responded immediately, 'Idle talk.' Desheng had a sudden enlightenment upon hearing these words. Later, a monk asked, 'What is the True Person without Position?' Desheng replied, 'Wealthy when heard, impoverished after seen.'
Chen Daoren of Qianwei
A verse shown to Zhao, a country gentleman. 'Having eaten one's fill and being free from worry, how joyful! When will this spring dream end? When you want to wake up, wake up quickly, don't wait until the vines wither and the trees fall. Leaning on a staff and wearing straw sandals, I leisurely seek secluded places as the sun sets. The heavenly wind blows me into the mist and clouds. The clouds are high, the Dharma realm is three thousand zhang; spring is full, the donors have a million homes. The Patriarchs and Buddhas transmit the secret seal of the mind to each other, clear
僧次第授袈裟。西來大意頭頭現。鳥嘯猿啼轉法華。
瓦屋山角端
此山從無虎豹。僧壽安語楊升庵曰。而今有獸。不知其名。類畫圖中之角端。食虎豹。而不傷人僧護之。以衛此山。庵曰。予聞角端止殺。今又聞除害。其瑞在麟之上矣。
開元寺張三豐
夔州開元寺。國初張三豐。與手僧廣海。嘗贈詩云。深入浮屠斷世情。舍摩他行恰相應。天花隱隱呈微瑞。風葉瑯瑯詠大乘。密室晝閑云作蓋。空亭夜靜月為燈。魂銷影散無何有。到此誰能見老僧。別旹留草履一雙。沉香三片而去。后海以詩及二物獻之。文皇答賜玉環一枚。千佛袈裟一領。
嘉州凌雲寺
元旹為戰場。至正德間。僧千峰。曾為獄卒。囚徒甚伙。峰曰。世亂刑繁。多不當罪。吾憐汝釋之。我亦從此逝矣。遂削髮爲僧。結茅九峰山。其建豎功績頗多。茲不繁錄。千峰肉身。現存釋迦舍利塔。舍利泉前。考碑。乃九頂清素禪師十一世孫也。清守道諱楫傅公。夢感從建塔房新金衣焉。塔主心通。請聖可禪師。安居於此。嘗書贊于壁云。石可爛兮鐵可銷。何如色體更堅牢。法身有相還知否。入眼舟從萬里橋。有刮胸驗真偽。輒發癰。懺謝愈。因而人無敢侮矣。
古寺楊關主悟空洪仁禪師
綿竹楊氏子。結茅
于青城山。蜀王獻過江聞風。發帑藏以供給。創龍樓寶閣。顏曰光嚴寺。以凈因寺經藏。蜀板宋箋牙籤錦蓋。莫與京者設於中。為四眾俱瞻之地。劫運雖赭。而寶范猶存。關主肉軀衣金窣堵波無恙。戊辰春。昭覺八十叟丈雪醉老人。率眾翻繹。乃師之愿海也。左有嵯峨寺。同旹亦有蜀板藏經。劫火黍離。被風雨所蠹。凈因大伽藍所藏經板。亦隨灰燼。今錦官西關外之萬福寺也。
峨眉道者
蜀人。戒律精嚴。不下山者二十載。一日有布衣青裘昂然一偉人來。與語良久。期以明年是日復相見。待明年是日。道者沐浴端坐而逝。迨暮偉人果來。問道者安在。曰亡矣。偉人嘆息良久。書數語壁間。語曰。落日斜。西風冷。幽人今夜來不來。教人立盡梧桐影。字畫飛動。如翔鸞舞鳳。非世間筆也(或謂呂洞賓)。
錦江禪燈卷第十九 卍新續藏第 85 冊 No. 1590 錦江禪燈
錦江禪燈卷第二十
賢護
涼州孫氏子。來止廣漢閻興寺。常習禪定為業。兼嚴律行。纖毫無犯。以晉隆安五年卒。臨亡。口出五色光明。照滿寺內。遺言使燒身。既而肢節都盡。唯手一指不然。
法緒
高昌人。德行清謹。矢志修禪。后入蜀。于劉師冢間頭陀山谷。虎兕不傷。誦法華
【現代漢語翻譯】 現代漢語譯本： 在青城山。蜀王（前蜀的皇帝）進獻過江聞風。打開國庫來供給寺院。建造龍樓寶閣，命名為光嚴寺。將凈因寺的經藏，包括蜀地刻印的佛經版本、宋朝的箋紙版本以及用牙籤和錦緞封面裝飾的版本，這些比京城（當時的都城）的經書還要好的版本，都安置在寺中，作為四眾弟子共同瞻仰的地方。即使經歷戰火劫難，寶貴的典範依然存在。主持寺院的僧人以肉身穿著金色的窣堵波（Stupa，佛塔）依然安然無恙。戊辰年（具體哪一年待考）春天，昭覺寺八十歲高齡的丈雪醉老人，率領眾人翻譯經典，這是師父的願望啊。左邊有嵯峨寺，當時也有蜀地刻印的藏經。但經歷戰火，被風雨侵蝕損壞。凈因大伽藍（僧伽藍摩，寺廟）所藏的經板，也隨著灰燼消失了。現在是錦官城（成都）西關外的萬福寺。 峨眉道者 蜀地人。戒律精嚴，不下山有二十年。有一天，一位穿著布衣青裘，氣宇軒昂的偉人來了。與他交談了很久，約定明年今日再次相見。等到明年今日，道者沐浴後端坐而逝。到了傍晚，偉人果然來了，問道者在哪裡？回答說已經去世了。偉人嘆息良久，在墻壁上寫了幾句話，寫道：『落日斜，西風冷，幽人今夜來不來？教人立盡梧桐影。』字畫飛動，如同飛翔的鸞鳳，不是世間的筆跡（有人說是呂洞賓）。 錦江禪燈卷第十九 卍新續藏第 85 冊 No. 1590 錦江禪燈 錦江禪燈卷第二十 賢護 涼州孫氏之子。來到廣漢閻興寺。常常以習禪定為事業，兼修嚴謹的律行，細微之處也毫無違犯。在晉隆安五年（397年）去世。臨終時，口中發出五色光明，照亮整個寺院。遺言要求火化。火化后，四肢關節都燒盡了，只有一隻手指沒有燒盡。 法緒 高昌人。德行清凈謹慎，立志修行禪定。後來進入蜀地，在劉師的墳墓間的頭陀山谷修行，老虎和犀牛都不傷害他。誦讀《法華經》。
【English Translation】 English version: At Mount Qingcheng. The King of Shu (referring to the emperor of the Former Shu kingdom) presented the 'Over-the-River-Hearing-the-Wind'. He opened the national treasury to provide for the temple. He built the Dragon Tower and Treasure Pavilion, naming it Guangyan Temple. The temple housed the scriptures from Jingyin Temple, including Shu-printed versions, Song Dynasty paper versions, and versions adorned with ivory tags and silk covers, surpassing those in the capital (the then capital city). These were placed in the temple for the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) to venerate. Despite the calamities of war, the precious model still remained. The abbot's physical body, clad in a golden stupa (Stupa, meaning Buddhist pagoda), remained unharmed. In the spring of the year Wuchen (year needs further verification), the eighty-year-old Elder Zhangxue Zui of Zhaojue Temple led the assembly in translating the scriptures, fulfilling the master's vow. To the left was Cuo'e Temple, which also had Shu-printed scriptures at the time. However, due to the ravages of war, they were damaged by wind and rain. The scripture boards stored in the Jingyin Great Sangharama (Samgharama, meaning monastery) were also lost in the ashes. It is now Wanfu Temple outside the West Gate of Jingguan City (Chengdu). The Daoist of Mount Emei A person from Shu. He was strict in observing the precepts and had not descended the mountain for twenty years. One day, a tall and imposing man in plain clothes and a blue fur coat came. They spoke for a long time, and he promised to meet again on the same day next year. When the day came, the Daoist bathed and sat upright in meditation before passing away. In the evening, the imposing man indeed arrived and asked where the Daoist was. He was told that he had passed away. The imposing man sighed for a long time and wrote a few words on the wall, saying: 'The setting sun slants, the west wind is cold, will the recluse come tonight? Making people stand until the shadow of the parasol tree is exhausted.' The calligraphy was lively, like soaring phoenixes, not of this world (some say it was Lü Dongbin). Jinjiang Zen Lamp, Volume 19 卍 Newly Continued Collection, Volume 85, No. 1590, Jinjiang Zen Lamp Jinjiang Zen Lamp, Volume 20 Xianhu (Virtuous Protector) A son of the Sun family from Liangzhou. He came to Yanxing Temple in Guanghan. He often practiced Chan meditation as his occupation, and also strictly observed the precepts, without violating them in the slightest. He passed away in the fifth year of the Long'an era of the Jin Dynasty (397 AD). At the time of his death, five-colored light emanated from his mouth, illuminating the entire temple. His last words instructed that his body be cremated. After cremation, all his limbs and joints were burned away, except for one finger. Faxu (Dharma Succession) A person from Gaochang. He was pure and cautious in his virtue, and determined to cultivate Chan meditation. Later, he entered Shu and practiced asceticism in the Toutuo Mountain Valley near the tomb of Liu Shi. Tigers and rhinoceroses did not harm him. He recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra).
維摩金光明。常處石室中。率以為常。盛夏于室中圓寂。七日不臭。有異香。經旬不散。每夕放光。照徹數里。村人即于室傍。為起塔焉。
法成
涼州人。十六出家。學通經律。不餌五穀。唯食松柏脂。孤居巖穴。習禪為務。元嘉中。東海王懷素。出守巴西。聞風遣迎。會於涪城夏坐講律。事竟辭反。因停廣漢。復弘禪法。后小疾。便告眾云。法成常誦寶積經。於是自力誦之。始得半卷。氣劣不堪。乃令人讀之。一遍方竟。合掌而卒。侍疾十餘人。咸見空中有紺馬。揹負金棺。升空而逝。
法期
[郫-卑+((白-日+田)/廾)]縣向氏子。早喪二親。事兄如父。十四出家。從智猛咨受禪業。與靈期寺法林。共習禪觀。猛所諳知。皆已證得。后遇玄暢。復從進業。及暢下江陵。師亦隨從。十住觀門。所得已九。有師子奪迅三昧。唯此未盡。暢嘆曰。吾自西涉流沙。北履幽漠。東探禹穴。南盡衡羅。唯見此一子。特有禪分。后卒于長沙寺。春秋六十有二。神光映徹數里。體更香潔。
道法
燉煌曹氏子。棄家入道。專精禪業。亦旹行神咒。后游成都。為王休之費鏗之請。于興樂香積二寺主。訓眾有法。常行分衛。不受別請。及僧乞食。所得常減其分。以施蟲鳥。每夕輒脫衣
【現代漢語翻譯】 維摩金光明，常住在石室中，這成了他的習慣。盛夏時節在石室中圓寂，七天屍體沒有腐臭，散發著奇異的香味，經過十天香味也不散去。每晚都放出光芒，照亮數里。村裡人就在石室旁邊，為他建造了塔。
法成，涼州人，十六歲出家，精通經律。不吃五穀，只吃松柏的樹脂。獨自居住在巖洞里，以習禪為主要事務。元嘉年間（424-453），東海王懷素，出任巴西太守，聽聞他的名聲，派人迎接他，在涪城一起過夏天，講授戒律。事情結束后告辭返回，於是停留在廣漢，再次弘揚禪法。後來得了小病，就告訴眾人說：『法成經常誦讀《寶積經》。』於是自己努力誦讀，剛讀到半卷，氣息微弱不能繼續，就讓人代為誦讀。一遍剛剛結束，合掌而死。侍奉他生病的十餘人，都看見空中有青色的馬，揹負著金色的棺材，升空而去。
法期，[郫-卑+((白-日+田)/廾)]縣向氏之子。早年喪失雙親，侍奉兄長如同父親。十四歲出家，跟隨智猛請教禪業，與靈期寺的法林，一起學習禪觀。智猛所通曉的，他都已經證得。後來遇到玄暢，又跟隨他繼續學習。到玄暢前往江陵，法期也跟隨前往。《十住經》的觀門，他已經證得九個，有一種師子奮迅三昧，唯獨這個還沒有完全證得。玄暢讚歎說：『我自從西邊涉過流沙，北邊走過幽暗的沙漠，東邊探尋禹穴，南邊到達衡山和羅浮山，只見到這一個弟子，特別有禪定的天賦。』後來在長沙寺去世，享年六十二歲。神光照耀數里，身體更加香潔。
道法，敦煌曹氏之子。拋棄家庭入道，專心精進禪業，也時常施行神咒。後來遊歷成都，被王休之和費鏗邀請，在興樂寺和香積寺主持，教導僧眾有方法。經常進行分衛乞食，不接受特別的邀請。以及僧人乞食，得到的食物常常減少自己的那份，用來施捨給蟲鳥。每晚總是脫掉衣服
【English Translation】 Vima Kim Guangming (Vima Golden Light), often resided in a stone chamber, which became his habit. In the height of summer, he entered Nirvana in the stone chamber. His body did not decay for seven days and emitted a strange fragrance that lingered for more than ten days. Every night, light shone forth, illuminating several miles. The villagers built a pagoda next to the stone chamber for him.
Fa Cheng, a native of Liangzhou, became a monk at the age of sixteen, mastering the sutras and Vinaya. He did not eat the five grains but only consumed pine resin. He lived alone in caves, focusing on practicing Chan (Zen). During the Yuanjia period (424-453), King Huai Su of Donghai, who was the governor of Brazil, heard of his reputation and sent someone to welcome him. They spent the summer together in Fucheng, lecturing on the Vinaya. After the event, he bid farewell and returned, stopping in Guanghan to propagate Chan Buddhism again. Later, he fell ill and told the assembly, 'Fa Cheng often recites the Ratnakuta Sutra (Baоji Jing).' So he tried to recite it himself, but he could only manage half a volume before his breath failed him. He then asked someone to recite it for him. As soon as the recitation was finished, he passed away with his palms together. More than ten people attending to his illness saw a dark blue horse in the sky carrying a golden coffin, ascending into the sky and disappearing.
Fa Qi, son of the Xiang family of [Pi-Bei+((Bai-Ri+Tian)/Gong)] County. He lost both parents early and served his elder brother as if he were his father. He became a monk at the age of fourteen, studying Chan practice under Zhi Meng. He and Fa Lin of Lingqi Temple studied Chan contemplation together. He had attained all that Zhi Meng knew. Later, he met Xuan Chang and continued his studies with him. When Xuan Chang went to Jiangling, Fa Qi followed him. He had attained nine of the ten stages of contemplation in the Dasabhumika Sutra (Shi Zhu Jing), but he had not fully attained the Lion's Speed Samadhi. Xuan Chang praised him, saying, 'Since I crossed the shifting sands in the west, walked through the dark deserts in the north, explored the Yu caves in the east, and reached the Heng and Luo mountains in the south, I have only seen this one disciple who has a special talent for Chan.' Later, he passed away at Changsha Temple at the age of sixty-two. Divine light illuminated several miles, and his body became even more fragrant.
Dao Fa, son of the Cao family of Dunhuang. He abandoned his family to enter the monastic life, dedicating himself to Chan practice. He also occasionally practiced divine mantras. Later, he traveled to Chengdu and was invited by Wang Xiuzhi and Fei Keng to preside over Xingle Temple and Xiangji Temple, where he taught the monks with method. He often practiced alms-begging (pindapata), not accepting special invitations. And when the monks begged for food, he would often reduce his portion to give to insects and birds. Every night, he would take off his clothes
露坐。以飼蚊虻。后入定。見彌勒放臍中光。照三塗果報。於是深加篤勵。常坐不臥。元徽二年。于定中滅度。平坐繩床。貌如恒日。
普恒
成都郭氏子。為兒童旹。嘗于日光中。見聖僧在空中說法。向家人敘之。並未之信。后苦求出家。依止安樂寺。獨處一房。不立眷屬。習靜業禪。善入出住。與蜀韜律師為同意。自說入火光三昧。光從眉直下至金剛際。于光中見諸色像。先身業報。頗亦明瞭。宋升明三年卒。春秋七十有八。
法淋
晉原臨邛樂氏子。少出家。止蜀郡裴寺。專好戒品。研心十誦。常恨蜀中無好師宗。俄而隱公至蜀。師乃克己。握錐自刺。晝夜如常。及隱還陜西。隨從數載。諸部毗尼。洞盡心曲。后還蜀。住靈建寺。益部僧尼。無不宗奉。常祈心安養。每誦無量壽及觀音經。輒見一沙門。形甚姝大。常在師前。至齊建武二年。寢疾不愈。注念西方。禮懺不息。見諸賢聖皆集目前。乃向弟子述其所見。令死後焚身。言訖合掌而卒。即于新繁路口。積木燔尸。煙炎沖天。三日乃盡。收斂遺骨。即于其處而起塔焉。
僧慶
巴西安漢陳氏子。家世業儒。慶生有異瑞。十三出家。依義興寺凈修梵行。愿求見佛。先舍三指。末誓燒身。漸絕糧粒。唯服香油。到大明三年
【現代漢語翻譯】 現代漢語譯本 露坐。以飼蚊虻（蚊子和蠓）。后入定。見彌勒（未來佛）放臍中光。照三塗（地獄、餓鬼、畜生）果報。於是深加篤勵。常坐不臥。元徽二年（474年），于定中滅度。平坐繩床。貌如恒日。 普恒 成都郭氏子。為兒童時，嘗于日光中，見聖僧在空中說法。向家人敘之，並未之信。后苦求出家。依止安樂寺。獨處一房，不立眷屬。習靜業禪。善入出住。與蜀韜律師為同意。自說入火光三昧（一種禪定境界）。光從眉直下至金剛際（身體的最堅硬處）。于光中見諸色像，先身業報，頗亦明瞭。宋升明三年（479年）卒。春秋七十有八。 法淋 晉原臨邛樂氏子。少出家。止蜀郡裴寺。專好戒品。研心十誦。常恨蜀中無好師宗。俄而隱公至蜀。師乃克己，握錐自刺，晝夜如常。及隱還陜西，隨從數載。諸部毗尼（戒律），洞盡心曲。后還蜀，住靈建寺。益部僧尼，無不宗奉。常祈心安養。每誦無量壽及觀音經，輒見一沙門（出家男子），形甚姝大，常在師前。至齊建武二年（495年），寢疾不愈。注念西方。禮懺不息。見諸賢聖皆集目前。乃向弟子述其所見，令死後焚身。言訖合掌而卒。即于新繁路口，積木燔尸。煙炎沖天，三日乃盡。收斂遺骨，即于其處而起塔焉。 僧慶 巴西安漢陳氏子。家世業儒。慶生有異瑞。十三出家。依義興寺凈修梵行。愿求見佛。先舍三指。末誓燒身。漸絕糧粒。唯服香油。到大明三年（459年）
【English Translation】 English version He sat in the open, feeding mosquitoes and gnats. Later, he entered into Samadhi (a state of meditative consciousness) and saw Maitreya (the future Buddha) emitting light from his navel, illuminating the karmic retributions of the three evil realms (hell, hungry ghosts, and animals). Thereupon, he deepened his resolve, constantly sitting and not lying down. In the second year of Yuanhui (474 AD), he passed away in Samadhi, sitting upright on a rope bed, his countenance like the constant sun. Pu Heng A son of the Guo family of Chengdu. As a child, he once saw a holy monk preaching in the air in the sunlight. He told his family about it, but they did not believe him. Later, he earnestly sought to leave home and relied on Anle Temple. He lived alone in a room, not establishing any family ties. He practiced quiet meditation and was skilled in entering, exiting, and abiding in it. He was of the same mind as Lawyer Shu Tao. He himself said that he entered the Samadhi (a state of meditative consciousness) of Fiery Light. The light went straight down from his eyebrows to the Vajra boundary (the most solid part of the body). In the light, he saw various images and his past karmic retributions, which were quite clear. He died in the third year of Shengming of the Song Dynasty (479 AD) at the age of seventy-eight. Fa Lin A son of the Yue family of Jin Yuan Linqiong. He left home at a young age and stayed at Pei Temple in Shujun. He was particularly fond of the precepts and devoted his mind to the Ten Recitations. He often regretted that there were no good teachers in Shu. Soon, Yin Gong arrived in Shu. The master restrained himself, held an awl and stabbed himself, as usual day and night. When Yin returned to Shaanxi, he followed him for several years. He thoroughly understood all the Vinaya (rules of conduct). Later, he returned to Shu and lived in Lingjian Temple. The monks and nuns of Yizhou all revered and followed him. He often prayed for peace and nourishment. Whenever he recited the Infinite Life Sutra and the Guanyin Sutra, he would see a Shramana (male monastic) of great beauty and size, who was always in front of him. In the second year of Jianwu of the Qi Dynasty (495 AD), his illness worsened. He focused his mind on the West, and his repentance did not cease. He saw all the sages gathered before him. Then he told his disciples what he had seen and ordered them to cremate his body after his death. After saying this, he put his palms together and died. Immediately at the intersection of Xinfan, wood was piled up to burn the corpse. The smoke and flames soared into the sky and lasted for three days. The remains were collected, and a pagoda was built on the spot. Seng Qing A son of the Chen family of Anhan, Brazil. His family was engaged in Confucianism for generations. Qing was born with extraordinary auspicious signs. He left home at the age of thirteen and relied on Yixing Temple to purify his conduct. He vowed to see the Buddha. First, he gave up three fingers, and finally vowed to burn his body. He gradually cut off grain and only took fragrant oil. In the third year of Daming (459 AD)
二月八日。于蜀武擔寺西。對其所造凈名像前。焚身供養。刺史張悅。躬出臨視。道俗僑舊。觀者傾邑。行雲結蓋。苦雨悲零。俄而晴景開明。天色澄凈。見一物如龍。從𧂐昇天。時年二十三。天水太守裴方明。為收設利起塔。
僧生
[郫-卑+((白-日+田)/廾)]縣袁氏子。少齡出家。以苦行致稱。成都宋豐等。請住三賢寺。誦法華經為業。嘗于山中誦經。有虎來蹲其前。誦竟乃去。后每至諷詠。輒見左右四人為侍衛。年雖衰老。而翹勤彌厲。后微疾。便語侍僧云。吾將去矣。遂怡然取疾。
顯嵩
西蜀重慶銅梁李氏子。飽參倦遊。出世住巴川之宣密院。三十年跡不出閫。紹興中。集眾說偈曰。八十年中嘗浩浩。宏開肆貨摩尼寶。也無一個共商量。不是山僧收鋪早。言訖端坐而逝。茶毗舍利無算 時有凈業和尚。石照文氏子。少業屠。有羊方乳二羔。將殺之。二羔銜其刀。跪伏于門。若乞母命。師感嘆。棄家為僧。力參宗匠。忽大悟。作偈曰。昨日羅剎心。今朝菩薩面。羅剎與菩薩。不隔一條線。
禪惠
名山人。家世業儒。屢舉不第。元符間。郡守呂由誠。見以僧敕戲之。遂棄儒從釋。力參祖道。得大開悟。初住本邑天寧寺。出入必䇿馬乘輿。諸耆宿言。以佛法貴
【現代漢語翻譯】 現代漢語譯本 二月八日，在蜀地武擔寺西邊，對著他所造的凈名（Vimalakirti，維摩詰）像前，焚身供養。刺史張悅親自前去觀看。道士、俗人以及外地來的老人們，觀看的人擠滿了城邑。天空中出現雲彩聚集如傘蓋，下著悽苦的雨，令人悲傷。不久之後晴朗的天空顯現，天空澄澈明凈，看見一個東西像龍一樣，從水中昇天。當時他二十三歲。天水太守裴方明為他收集舍利建造佛塔。
僧生
是[郫-卑+((白-日+田)/廾)]縣袁家的兒子。年少時出家，以苦行而聞名。成都宋豐等人，請他住在三賢寺。以誦《法華經》為事業。曾經在山中誦經，有老虎來到他面前蹲著，誦經完畢后才離開。後來每當他諷誦經文，就看見左右有四個人作為侍衛。年齡雖然衰老，但是精進更加勤奮。後來稍微生病，就告訴侍奉的僧人說：『我將要離開了。』於是安然地接受疾病。
顯嵩
是西蜀重慶銅梁李家的兒子。飽讀經書，厭倦了遊歷，出世后住在巴川的宣密院。三十年足跡不邁出寺門。紹興（1131-1162）年間，召集眾人說偈語：『八十年中曾經浩浩蕩蕩，宏大地開設店舖售賣摩尼寶珠。也沒有一個人共同商量，不是山僧我收鋪太早。』說完就端坐而逝。火化后舍利無數。當時有凈業和尚，是石照文家的兒子，年輕時以屠宰為業。有隻母羊剛生下兩隻小羊羔，（文氏）將要宰殺它，兩隻小羊羔銜著他的刀，跪伏在門前，好像在乞求母親的性命。和尚（凈業和尚）感到慚愧和感嘆，於是拋棄家庭出家為僧，努力參拜宗師，忽然大徹大悟。作偈語說：『昨日是羅剎的心，今天卻是菩薩的面孔。羅剎與菩薩，不隔一條線。』
禪惠
是名山人。家世代以儒學為業，多次參加科舉考試都沒有考中。元符（1098-1100）年間，郡守呂由誠，用僧人的敕牒來戲弄他，於是拋棄儒學而出家為僧，努力參究祖師的禪道，得到大徹大悟。起初住在本邑的天寧寺，出入必定騎馬坐轎子。各位年長的宿老說，因為佛法珍貴
【English Translation】 English version On the eighth day of the second month, at the west of Wu Dan Temple in Shu, he burned his body as an offering in front of the Vimalakirti (凈名) statue he had made. The prefect Zhang Yue personally came to observe. Taoists, laypeople, and old residents from other places, the viewers filled the city. Clouds gathered in the sky like a canopy, and a bitter rain fell sadly. Soon after, the clear sky appeared, the sky was clear and bright, and something like a dragon was seen rising from the water. He was twenty-three years old at the time. Pei Fangming, the prefect of Tianshui, collected his relics and built a pagoda.
Seng Sheng
He was the son of the Yuan family in [Pi-卑+((白-日+田)/廾)] County. He became a monk at a young age and was known for his ascetic practices. Song Feng and others from Chengdu invited him to live in Sanxian Temple. He made reciting the 'Lotus Sutra' his career. Once, while reciting the sutra in the mountains, a tiger came and squatted in front of him, leaving after the recitation was finished. Later, whenever he chanted the scriptures, he would see four people on his left and right as guards. Although he was old, he became even more diligent. Later, when he became slightly ill, he told the monks attending him, 'I am about to leave.' Then he peacefully accepted his illness.
Xian Song
He was the son of the Li family in Tongliang, Chongqing, in western Shu. He had read enough scriptures and was tired of traveling, so he left the world and lived in Xuanmi Temple in Bachuan. For thirty years, he did not leave the temple. During the Shaoxing (1131-1162) period, he gathered the crowd and said a verse: 'For eighty years, it has been vast and mighty, grandly opening a shop to sell Mani jewels. There is not a single person to discuss with, isn't it because this mountain monk closed the shop too early?' After saying this, he sat upright and passed away. After cremation, there were countless relics. At that time, there was a monk named Jingye, the son of the Wen family in Shizhao, who was a butcher in his youth. There was a ewe that had just given birth to two lambs, and (Wen) was about to slaughter it. The two lambs held his knife and knelt in front of the door, as if begging for their mother's life. The monk (Jingye) felt ashamed and sighed, so he abandoned his family and became a monk, diligently visiting masters, and suddenly had a great enlightenment. He composed a verse saying: 'Yesterday was the heart of a Rakshasa (羅剎), today is the face of a Bodhisattva (菩薩). Rakshasa and Bodhisattva are not separated by a single line.'
Chan Hui
He was a native of Mingshan. His family had been engaged in Confucianism for generations, and he had repeatedly failed the imperial examinations. During the Yuanfu (1098-1100) period, the prefect Lü Youcheng used a monk's decree to tease him, so he abandoned Confucianism and became a monk, diligently studying the Zen path of the patriarchs, and attained great enlightenment. Initially, he lived in Tianning Temple in his hometown, and he always rode a horse or sat in a sedan chair when going in and out. The elder monks said that because the Buddha-dharma is precious
乎苦行。固不宜乘輿馬服綺繡。師答以偈曰。文殊駕獅子。普賢跨象王。新來一個佛。騎馬也無妨。凡所說法。機鋒敏捷。有語錄行世。
寶崖
涪陵人。幼寡言不嬉戲。棄家為僧。以布裹五指燒之曰。信佛如此可也。人以為風。何不治之。答曰。身在空耳。四大五肢復何有耶。投火滅身。而心不壞。
石巖昆法師
江陵人。住涪州方廣寺。家世業儒。累舉不第。遂棄游釋門。精嚴戒律。澄心禪觀。雖探賾大乘諸部。而專事緘默。臨終預知時至。集眾說偈曰。幻軀因妄動。藏法為伊演。有念有形遷。無心無垢染。塵塵盡法身。剎剎皆天眼。來去等空華。死生誰宛轉。言訖端坐而逝。世壽六十有九。臘二十八夏。
唐阿世多尊者
天竺人。唐旹入中國。止灌口靈崖山。常令白牛下山。募糧取水。神異變幻甚多。今靈崖有石刻像存。
道慧
資縣人。與德陽令樊鼎遇。為方外交。萬曆癸丑夏。樊病甚。因亢日夢帝命作桐柏山神。以書問之。師謂之曰。諸業由心造。諸果由心證。帝命由心改。公平日見地。作么生於此著念。樊又問。病痛甚奈何。師曰。提起主人公。樊問。誰為主。師曰。覺痛者是。樊曰。四大解散。痛亦不知。誰為覺者。師曰。覺原無痛。痛亦非知。知
【現代漢語翻譯】 現代漢語譯本： 不適合苦行。本來就不應該乘坐車馬，穿華麗的絲綢。禪師用偈語回答說：『文殊菩薩駕馭獅子，普賢菩薩騎著象王，新來的一尊佛，騎馬也沒有妨礙。』凡是他所說的佛法，機鋒敏捷。有語錄流傳於世。
寶崖
涪陵人。小時候沉默寡言，不愛嬉戲。離家出家為僧。用布包裹五指燒灼，說：『信仰佛法就應該這樣。』人們認為他瘋了，問他為什麼不治療。他回答說：『身體存在於空性之中，四大五肢又有什麼呢？』投入火中滅身，而心識不壞。
石巖昆法師
江陵人。住在涪州方廣寺。家世代以儒學為業，多次參加科舉考試都沒有考中。於是放棄儒學，出家為僧。精嚴持守戒律，澄凈心神修習禪觀。雖然探究研讀大乘佛教的各種經典，但專門從事緘默不語的修行。臨終前預知時至，召集眾人說偈語：『幻化的身體因為妄念而動，隱藏的佛法為它而演說。有念頭有形體的遷變，無心無垢染。每一粒塵埃都是法身，每一個剎那都是天眼。來去如同空中的花朵，生死誰在流轉？』說完就端坐而逝。世壽六十九歲，僧臘二十八年。
唐阿世多尊者（唐朝時期的阿世多尊者）
天竺（古印度）人。唐朝（618年-907年）時來到中國，住在灌口靈崖山。經常讓白牛下山，募集糧食和汲取水。顯現了很多神奇的變幻。現在靈崖山還有石刻的畫像存在。
道慧
資縣人。與德陽縣令樊鼎相遇，成為方外之交。萬曆（明神宗年號，1573年-1620年）癸丑年夏天，樊鼎病得很重，因為亢旱而夢見天帝命令他做桐柏山神。用書信詢問這件事。道慧禪師對他說：『各種業力由心造作，各種果報由心證得。天帝的命令由心改變。你平日裡見到心地，怎麼會在這裡執著于念頭呢？』樊鼎又問：『病痛厲害怎麼辦？』禪師說：『提起主人公。』樊鼎問：『誰是主人公？』禪師說：『感覺到疼痛的就是。』樊鼎問：『四大（地、水、火、風）解散，疼痛也不知道，誰是覺者？』禪師說：『覺性原本沒有疼痛，疼痛也不是知覺，知覺』
【English Translation】 English version: It is not suitable for ascetic practices. It is inherently inappropriate to ride carriages and horses, or wear elaborate silk attire. The master responded with a verse: 'Manjushri Bodhisattva rides a lion, Samantabhadra Bodhisattva mounts an elephant king, a newly arrived Buddha, riding a horse is also permissible.' All the Dharma he expounded was sharp and quick-witted. There are recorded sayings circulating in the world.
Bao Ya
A person from Fuling. As a child, he was taciturn and did not play. He left home to become a monk. He wrapped his five fingers in cloth and burned them, saying, 'Believing in Buddhism should be like this.' People thought he was crazy and asked him why he didn't seek treatment. He replied, 'The body exists in emptiness, what are the four elements and five limbs?' He threw himself into the fire and extinguished his body, but his consciousness did not perish.
Dharma Master Shi Yan Kun
A person from Jiangling. He lived in Fangguang Temple in Fuzhou. His family had been engaged in Confucianism for generations, and he repeatedly failed the imperial examinations. Therefore, he abandoned Confucianism and became a monk. He strictly observed the precepts, purified his mind, and practiced Chan meditation. Although he explored and studied various Mahayana Buddhist scriptures, he specialized in silent practice. Knowing in advance when he would die, he gathered the assembly and spoke a verse: 'The illusory body moves because of delusion, the hidden Dharma is expounded for it. There are thoughts and physical changes, no mind and no defilement. Every mote of dust is the Dharmakaya, every instant is the heavenly eye. Coming and going are like flowers in the sky, who is transmigrating in birth and death?' After speaking, he sat upright and passed away. He lived to be sixty-nine years old, with twenty-eight years as a monk.
Venerable Tang Asheduo (Venerable Asheduo of the Tang Dynasty)
A person from Tianzhu (ancient India). He came to China during the Tang Dynasty (618-907 AD) and lived on Lingya Mountain in Guankou. He often sent a white ox down the mountain to collect food and water. He manifested many miraculous transformations. Now there is still a stone-carved image on Lingya Mountain.
Dao Hui
A person from Zi County. He met Fan Ding, the magistrate of Deyang County, and became friends outside of worldly affairs. In the summer of the Gui Chou year of the Wanli era (1573-1620 AD), Fan Ding became very ill and dreamed, due to drought, that the Heavenly Emperor ordered him to become the god of Tongbai Mountain. He inquired about this in a letter. Chan Master Dao Hui said to him, 'All karmas are created by the mind, all fruits are realized by the mind. The Heavenly Emperor's command is changed by the mind. You usually see the ground of the mind, how can you be attached to thoughts here?' Fan Ding then asked, 'What should I do about the severe pain?' The Chan master said, 'Bring up the main character.' Fan Ding asked, 'Who is the main character?' The Chan master said, 'The one who feels the pain is.' Fan Ding asked, 'The four elements (earth, water, fire, and wind) are disintegrating, and even the pain is not known, who is the knower?' The Chan master said, 'Awareness originally has no pain, and pain is not knowing, knowing'
覺無痛。痛痛即離。豈待四大解散。若必解散。如何有呼痛求針之鬼。覺體無邊際。四大浮漚耳。樊大有省。
明辨
崇慶州人。少度為僧。及長精止觀法門。不立文字。萬曆四十五年示寂。其夜僧徒百許人。見有紫氣投西南而去。有偈云。念滅滅亦滅。更有何不滅。本來原無說。皎月當空徹。
明本
漢州人。少依于姊丈高晟家。伐薪執㸑。一日山中載薪回。驢不行。怒砍其耳。血流被地。心即悔悟。遂祝髮為僧。入䦹邡高山寺有年。功行極苦。坐化之日。人有朝鎣華山來者。見本只履入山云。失一履于禪榻下。可令吾徒寄送。見者至。方知其已化矣。
空庵
彰明縣香水寺僧。得悟禪宗。每歲買藥以濟病者。以谷粟飼鳥。至千百下食環集肩背。善吟詠。有語錄行世。百有餘歲。方坐化。
德愛
號印心。華陽人。生而失恃怙。乳媼不飲茹酒葷。方咽乳。七歲出家。聰慧好道。通儒佛。兼知醫。歷閱山水。遇病輒施藥救之。壬子歲荒。飯僧及流民。獲濟者眾。𣆶年歸剎止觀棲禪。乙卯十二月。忽示徒眾曰。吾於十四日。復歸造化。至期西向說偈而終。鼻下雙珠尺餘。面色如生。茶毗夜。西上紅光。竟夕不散。有徒克紹宗風。大中丞吳公。題曰蓮華凈域。
【現代漢語翻譯】 現代漢語譯本 覺知沒有痛感。痛感出現時立即消散。難道要等到四大（地、水、火、風，構成物質世界的四種基本元素）解散嗎？如果一定要等到解散，那那些呼痛求針的鬼魂又是怎麼回事呢？覺知的本體是無邊無際的，四大不過是漂浮的泡沫罷了。樊大因此有所領悟。
明辨（僧人法號） 崇慶州（今四川省崇州市）人。年少時出家為僧。長大后精通止觀法門（佛教禪修方法），不立文字（不依賴文字）。萬曆四十五年（1617年）示寂（去世）。當晚，一百多名僧人看見一道紫氣投向西南方而去。他留下的偈語說：『念頭滅了，滅的念頭也滅了，還有什麼不滅的呢？本來就沒有什麼可說的，皎潔的月亮照徹天空。』
明本（僧人法號） 漢州（今四川省廣漢市）人。年少時寄居在姐夫高晟家，砍柴做飯。一天在山中背柴回來，驢不肯走，他生氣地砍了驢的耳朵。血流滿地，他立刻感到後悔醒悟，於是剃度出家為僧。在䦹邡（今四川省彭州市）高山寺多年，修行非常刻苦。坐化（去世）之日，有人從朝鎣（音yíng）華山來，看見明本的一隻鞋子進入山中，說：『丟了一隻鞋在禪榻下，可以讓我徒弟寄送。』來人到了寺廟，才知道他已經圓寂了。
空庵（僧人法號） 彰明縣（今四川省江油市）香水寺的僧人。領悟了禪宗。每年都買藥來救濟病人，用穀物喂鳥，多達千百隻鳥環繞在肩背上。擅長吟詠，有語錄流傳於世。一百多歲才坐化。
德愛（僧人法號） 號印心。華陽（今四川省成都市華陽街道）人。出生后就失去了父母。奶媽不喝酒不吃葷，才給他餵奶。七歲出家，聰明好學，通曉儒學和佛學，也懂醫術。遊歷山水，遇到病人就施藥救治。壬子年（具體年份需要根據上下文推斷）發生饑荒，他供養僧人和流民，救濟了很多人。𣆶年回到寺廟止觀棲禪。乙卯年（具體年份需要根據上下文推斷）十二月，忽然告訴徒弟們說：『我將於十四日，迴歸造化。』到了那天，他面向西方，說了偈語后圓寂。鼻孔下有兩顆一尺多長的珠子，面色如生。火化當晚，西方出現紅色光芒，整夜不散。他的徒弟繼承了他的宗風。大中丞吳公題寫了『蓮華凈域』的匾額。
【English Translation】 English version Awareness is without pain. When pain arises, it immediately departs. Must we wait for the disintegration of the Four Great Elements (earth, water, fire, and wind, the four basic elements that constitute the material world)? If disintegration is necessary, then what about the ghosts who cry out in pain and seek needles? The essence of awareness is boundless; the Four Great Elements are merely floating bubbles. Fan Da had an awakening because of this.
Mingbian (Dharma name of a monk) A person from Chongqing Prefecture (present-day Chongzhou City, Sichuan Province). He became a monk at a young age. As he grew older, he became proficient in the Samatha-Vipassana (Buddhist meditation methods), not relying on written words. He passed away in the forty-fifth year of the Wanli era (1617). That night, more than a hundred monks saw a purple aura heading southwest. The verse he left behind said: 'When a thought ceases, the cessation of thought also ceases, what else is there that does not cease? Originally, there was nothing to say; the bright moon illuminates the sky thoroughly.'
Mingben (Dharma name of a monk) A person from Hanzhou (present-day Guanghan City, Sichuan Province). In his youth, he lived with his brother-in-law Gao Sheng, chopping wood and cooking. One day, while carrying firewood back from the mountains, the donkey refused to move. Angrily, he cut off the donkey's ear. Blood flowed to the ground, and he immediately felt remorse and awakened. He then shaved his head and became a monk. He spent many years at Gaoshan Temple in 䦹邡 (present-day Pengzhou City, Sichuan Province), practicing diligently. On the day of his seated death (passing away in meditation posture), someone came from Chaoying Huashan and saw one of Mingben's shoes entering the mountain, saying: 'One shoe was lost under the meditation platform; please have my disciple send it.' When the person arrived at the temple, they learned that he had already passed away.
Kong'an (Dharma name of a monk) A monk from Xiangshui Temple in Zhangming County (present-day Jiangyou City, Sichuan Province). He attained enlightenment in Zen Buddhism. Every year, he bought medicine to help the sick and fed grain to birds, with as many as hundreds of birds gathering around his shoulders and back. He was skilled in chanting and poetry, and his recorded sayings are circulated in the world. He passed away in the seated position at over a hundred years old.
De'ai (Dharma name of a monk) Also known as Yin Xin. A person from Huayang (present-day Huayang Subdistrict, Chengdu City, Sichuan Province). He lost his parents at birth. His wet nurse did not drink alcohol or eat meat, only then did she feed him milk. He became a monk at the age of seven, was intelligent and fond of the Dao, and was knowledgeable in Confucianism and Buddhism, as well as medicine. He traveled through mountains and rivers, and whenever he encountered sick people, he administered medicine to save them. In the Renzi year (specific year needs to be inferred from context), there was a famine, and he provided food to monks and refugees, saving many people. In the 𣆶 year, he returned to the temple to practice Samatha-Vipassana and Zen meditation. In the twelfth month of the Yimao year (specific year needs to be inferred from context), he suddenly told his disciples: 'I will return to creation on the fourteenth day.' On that day, he faced west, recited a verse, and passed away. There were two beads more than a foot long under his nostrils, and his complexion was lifelike. On the night of the cremation, a red light appeared in the west and did not dissipate all night. His disciples inherited his teachings. Grand Censor Wu wrote the inscription 'Lotus Flower Pure Land'.
萬竹講師
名紹干。號一清。性恬淡篤學。向峨嶺雪巖葺茅茨。僅可容膝。茹菜三年。神氣和暢。還成都。與道友犀泉。結廬百花潭上。直究心宗。更號萬竹。一日幡然若醒。向道甚力。遂入南都講肆。聽法者如市。復掛席五臺。刺血研金。書法華經九載。旋入燕京。棲普賢庵。刊行彌陀箋註。日講諸經。陳李二聖母。遙授紫衣敬禮之。旹鷲峰寺有栴檀像。人皆莫知其源。師一見識之曰。乃世尊天宮為母說法旹。優填王思之刻像。既成上升虛空。佛即摩頂記云。千年后當往震旦。利益有緣。故今千年。像自出現。后還蜀卓錫浣花。都門紳衿贈送詩章。太史黃公劉公。皆有詩送。見續補藝文。師既歸里。有紳何觀察及士大夫。日與談宗門中事。蜀王施木。構講堂于浣花溪之側。一日登堂集眾。端坐而逝。
妙琴
字無弦。華陽人。母高氏有娠。每見異像。生而姿貌奇古。內外典籍。過目成誦。善詩工書畫。或得其篇章者。珍重如寶。后入楚以畫牛得名。俗稱牛和尚。返蜀住草堂。構室榿東。有梅萼千株。畫梅入妙。自號梅屋老人。學憲五嶽陳公。嘉而重之。遂與學琴賡詠。萬曆九年。趺坐道偈而終。
雪庵樂靜禪師
安縣譚氏子。嘉靖壬辰。祝髮南參。還蜀嗣海藏。住道峰院。靜修悟真
【現代漢語翻譯】 現代漢語譯本 萬竹講師
名紹干，號一清。天性恬淡，勤奮好學。早年到峨眉山的雪巖，用茅草蓋了一間小屋，僅能容納膝蓋。吃素三年，精神氣色平和舒暢。之後回到成都，與道友犀泉在百花潭邊結廬而居，深入研究心宗。改號萬竹。一天，忽然醒悟，向道的意志更加堅定。於是前往南都的講堂，聽他講法的人像趕集一樣。又前往五臺山，刺血為墨，研磨黃金，書寫《法華經》九年。之後進入燕京，住在普賢庵，刊行《彌陀箋註》，每天講解各種經典。陳、李二位聖母，在遠處授予他紫衣表示敬意。當時鷲峰寺有一尊栴檀木佛像，人們都不知道它的來歷。萬竹講師一見到就認出它說：『這是世尊在天宮為母親說法時，優填王（Udayana-raja，古印度拘睒彌國國王）思念佛陀而雕刻的佛像。佛像雕成后升上天空，佛陀親自摩頂授記說：千年之後，這尊佛像應當前往震旦（China，中國的古稱），利益有緣之人。所以現在一千年已到，佛像自然顯現。』後來回到四川，在浣花溪邊駐錫。成都的官員士紳贈送他詩歌文章，太史黃公、劉公都有詩作相贈，這些詩作收錄在《續補藝文》中。萬竹講師回到家鄉后，有紳士何觀察以及士大夫，每天與他談論宗門中的事情。蜀王捐獻木材，在浣花溪邊建造講堂。一天，萬竹講師登上講堂聚集眾人，端坐而逝。
妙琴
字無弦，華陽人。母親高氏懷孕時，經常看到奇異的景象。妙琴出生后，容貌奇特古樸，內外典籍，看過一遍就能背誦。擅長詩歌、書法和繪畫。有人得到他的作品，都像珍寶一樣珍藏。後來到楚地，因為畫牛而出名，世俗稱他為『牛和尚』。返回四川后，住在草堂，在榿樹東邊建造房屋，種植梅花一千多株，畫梅花的技藝達到精妙的境界，自號『梅屋老人』。學憲五嶽陳公，讚賞並器重他，於是與他一起學琴、唱和。萬曆九年（1581年），妙琴禪師跏趺而坐，留下道偈后圓寂。
雪庵樂靜禪師
安縣譚氏之子。嘉靖壬辰年（1532年），剃度出家，前往南方參學，回到四川后繼承海藏的法脈，住在道峰院，靜心修行，領悟真諦。
【English Translation】 English version Vanzhu Lecturer
His name was Shaoqian, and his alias was Yiqing. He was naturally calm and diligent in his studies. He went to Xueyan in Mount Emei in his early years and built a thatched hut that could barely accommodate his knees. He ate vegetarian food for three years, and his spirit was peaceful and smooth. Later, he returned to Chengdu and lived with his fellow Daoist Xiquan in a thatched cottage by the Baihua Pond, deeply studying the Mind School. He changed his alias to Vanzhu. One day, he suddenly awakened, and his will to pursue the Dao became even stronger. So he went to the lecture hall in Nandu, where people flocked to listen to his lectures. He also went to Mount Wutai, pricked his blood to make ink, ground gold, and wrote the Lotus Sutra for nine years. After that, he entered Yanjing, lived in the Puxian Nunnery, published Annotations on the Amitabha Sutra, and lectured on various scriptures every day. The two Holy Mothers, Chen and Li, remotely bestowed purple robes on him to show their respect. At that time, there was a sandalwood statue in鷲峰寺 (鷲峰 Temple), and people did not know its origin. As soon as the lecturer Vanzhu saw it, he recognized it and said, 'This is the statue that Udayana-raja (Udayana-raja, King of Kaushambi in ancient India) carved when the World-Honored One was preaching to his mother in the heavenly palace. After the statue was carved, it rose into the sky, and the Buddha personally touched its head and prophesied: After a thousand years, this statue should go to震旦 (China, ancient name of China) to benefit those who have affinities. So now that a thousand years have passed, the statue has naturally appeared.' Later, he returned to Sichuan and stayed at Huanhua Creek. Officials and gentry in Chengdu presented him with poems and articles. Grand Historians Huang Gong and Liu Gong both wrote poems to send him off, which were included in Supplementary Literary Works. After the lecturer Vanzhu returned to his hometown, the gentleman He Inspector and other scholar-officials discussed matters of the宗門 (Zen school) with him every day. The King of Shu donated wood to build a lecture hall by the Huanhua Creek. One day, the lecturer Vanzhu ascended the lecture hall, gathered the crowd, sat upright, and passed away.
Miaoqin
His alias was Wuxian, and he was from Huayang. When his mother, Gao, was pregnant, she often saw strange images. After Miaoqin was born, his appearance was peculiar and ancient. He could recite internal and external classics after reading them once. He was good at poetry, calligraphy, and painting. Those who obtained his works treasured them like jewels. Later, he went to Chu and became famous for painting cows. People commonly called him 'Cow Monk'. After returning to Sichuan, he lived in Caotang and built a house east of the alder trees, planting more than a thousand plum trees. His skill in painting plum blossoms reached a wonderful realm, and he called himself 'Old Man of the Plum House'. Chen Gong of Xuexian Wuyue admired and valued him, so he learned the qin and composed poems with him. In the ninth year of the Wanli era (1581), Chan Master Miaoqin sat in the lotus position, left a Dao verse, and passed away.
Chan Master Xue'an Lejing
He was the son of the Tan family in Anxian. In the Ren Chen year of the Jiajing era (1532), he was tonsured and ordained, went south to study, and returned to Sichuan to inherit the Dharma lineage of Haizang, living in Daofeng Temple, practicing quietly, and realizing the truth.
。萬曆十一年元旦。索筆書偈曰。只此漚泡幻影。相隨六十餘年。橫眠三界剎那。無處顛倒人間。皎然空花影絕。見聞寂寂虗間。問取雪庵面目。處處綠水青山。書畢跏趺而逝。
無遐
不知何許人。居九峰山絕頂修行。旹往來村落中。見村民馬忠女甫週歲有病。以破布繻餌之。立愈。又曰。此女當貴。后適庠生趙之辛。果封恭人。常至縣詣邊氏家。一徒羨其侈麗。曰汝欒之。何不遂來。后三日徒死。邊氏舉一子。哭不食乳。師往探摩其頂曰。既來何須哭耶。子遂輟哭。一日語弟子曰。吾將逝矣。可為我治齋。邀諸山一別。諸僧至陪。齋畢。一笑而逝。
真容
榮昌徐氏子。自幼詣觀音寺。禮佛守剃髮。受戒后卒。便生於壁山魏伯祿家。年十七不能言。一日謂其家曰。吾生前乃觀音寺僧。今當還寺。尋往。僧徒參見。即知其名。隨令取原收舍利古畫次第拜其父祖墳墓。乃譚生前。事皆不爽。眾往謁者。意之誠否。悉皆先知。邑令周俊。秘使人往觀。師先夜令徒一人。具茶往候於途。人皆異之。號為神僧。后無恙跏趺而化。
實相
豫章人。萬曆壬辰。卓錫廣元之雪峰。解文字。旹遊戲詩畫。諸經典籍。翻刻七百則公案。評唱若干卷。達官士人多采藏焉。臨終種種異瑞。太史黃輝
【現代漢語翻譯】 現代漢語譯本：萬曆十一年（1583年）元旦，他拿起筆寫下偈語：『僅僅是這水泡般的幻影，相隨六十餘年。橫臥三界不過剎那，人間哪裡不是顛倒。皎潔的空花影子消失，見聞寂靜空虛之間。問雪庵（不知含義）的面目，處處都是綠水青山。』寫完后結跏趺坐而逝。
無遐（人名，不清楚具體含義）
不知是哪裡人，居住在九峰山絕頂修行。有時往來村落中，見到村民馬忠的女兒剛滿週歲生病，用破布做的玩具給她，立刻痊癒。又說：『此女將來會顯貴。』後來嫁給庠生趙之辛，果然被封為恭人。常常到縣裡拜訪邊氏家。一個徒弟羨慕他們的奢侈華麗，說：『你（無遐）能使他們富裕，為什麼不讓我也能這樣？』三天後徒弟死了。邊氏生了一個兒子，哭鬧不吃奶。無遐前往探視撫摩他的頭頂說：『既然來了，何必哭呢？』兒子於是停止了哭泣。一天告訴弟子們說：『我將要離世了，可以為我準備齋飯，邀請各山僧人來告別。』眾僧人到齊陪同。齋飯完畢，一笑而逝。
真容（人名，不清楚具體含義）
榮昌徐氏的兒子，從小到觀音寺，禮佛並剃度。受戒後去世，便轉生於壁山魏伯祿家。十七歲不能說話。一天對家裡人說：『我前世是觀音寺的僧人，現在應當回到寺里。』隨即前往。僧徒們參見，立刻知道他的名字。於是讓他取回原來收藏的舍利和古畫，依次拜祭他的父親和祖父的墳墓。講述前世的事情，全都準確無誤。眾人前往拜謁，心中猜測他是否真誠，他全都事先知道。縣令周俊，秘密派人前往觀察。真容事先一晚讓一個徒弟，準備茶水在路上等候。人們都感到驚異，稱他為神僧。後來無病而結跏趺坐圓寂。
實相（人名，不清楚具體含義）
豫章人。萬曆壬辰年（1592年），在廣元的雪峰駐錫。精通文字，擅長遊戲詩畫。將諸經典籍，翻刻七百則公案，評唱若干卷。達官貴人和士人大多收藏。臨終時出現種種奇異的祥瑞。太史黃輝（人名）
【English Translation】 English version: On the first day of the Wanli eleventh year (1583), he took up a brush and wrote a verse: 'Just this bubble-like illusion, accompanying me for more than sixty years. Lying across the three realms in an instant, where in the human world is not upside down? The bright shadow of empty flowers disappears, the senses are silent in the void. Ask about the face of Xue'an (unknown meaning), everywhere are green waters and green mountains.' After writing, he sat in the lotus position and passed away.
Wuxia (name, unclear specific meaning)
It is not known where he was from, residing on the summit of Jiufeng Mountain for cultivation. Sometimes he went to and from the villages, and saw that the daughter of villager Ma Zhong, who was just one year old, was ill. He used a toy made of torn cloth to feed her, and she recovered immediately. He also said: 'This girl will be noble in the future.' Later, she married the student Zhao Zhixin, and was indeed granted the title of Gongren. He often went to the county to visit the Bian family. A disciple envied their luxury and splendor, saying: 'You (Wuxia) can make them rich, why can't you let me be like this?' Three days later, the disciple died. The Bian family gave birth to a son who cried and refused to drink milk. The master went to visit and stroked the top of his head, saying: 'Since you have come, why cry?' The son then stopped crying. One day he told his disciples: 'I am about to depart, you can prepare a vegetarian meal for me and invite the monks from the mountains to say goodbye.' The monks arrived and accompanied him. After the vegetarian meal, he smiled and passed away.
Zhenrong (name, unclear specific meaning)
The son of the Xu family of Rongchang, from childhood went to the Guanyin Temple, worshiped the Buddha and shaved his head. After receiving the precepts, he died, and was reborn in the Wei Bolu family of Bishan. At the age of seventeen, he could not speak. One day he said to his family: 'I was a monk in Guanyin Temple in my previous life, and now I should return to the temple.' He then went. The monks paid their respects and immediately knew his name. So he was asked to retrieve the relics and ancient paintings that were originally collected, and successively worshiped the graves of his father and grandfather. He talked about the events of his previous life, all of which were accurate. People went to visit, guessing in their hearts whether he was sincere, and he knew everything in advance. County magistrate Zhou Jun secretly sent someone to observe. Zhenrong had a disciple prepare tea the night before and wait on the road. People were amazed and called him a divine monk. Later, he passed away peacefully in the lotus position without illness.
Shixiang (name, unclear specific meaning)
A person from Yuzhang. In the Ren Chen year of Wanli (1592), he stayed at Xuefeng in Guangyuan. He was proficient in writing and skilled in playful poetry and painting. He reprinted seven hundred cases of classics and commentaries, and commented on several volumes. High-ranking officials and scholars mostly collected them. At the time of his death, various auspicious omens appeared. Grand Historian Huang Hui (name)
。為作塔銘。
曉宗
昭化僧。南遊三十餘年。萬曆丙申。歸居縣之梵天院。跪誦法華。禁步不出五載。后結室於人頭山麓。戊午秋。集緇素。告以將別。眾以為他往。懇留之。曰未也。嗣當辭謝。茲山狼虎縱橫。人不敢出戶。是夜諸人夢寐中。俱聞叩門作謝聲。待旦往視。則跏趺逝矣。鼻垂玉箸至膝。眾修塔以藏焉。
知慧菩薩
古城周曉師女。生而不食葷。喜誦經典。年十九。有問字者。慧輒自面壁經旬不起。嘗絕粒。食柏葉。成化五年。辭父母。游至江利口白馬寺經樓上。自焚香結跏坐入滅。正歷酷暑無臭不朽。神顯靈異。彼都人士。遂以沙筑其身。裝塑成像。號知慧菩薩。眾皆爭事之。靈異響應。
孤舟禪師
不知何許人。萬曆初。至真安磻溪寺。面壁數年。一日謂主僧曰。明日予逝矣。寺外二樹將折。一折有聲。即主僧長老。一折無聲。即予也。次日二樹果折。說偈曰。勘破無無世界。瞭然何物心頭。自性已歸圓寂。清風明月自然。端坐而逝。
福湛
號天淵。楚人。居蓬溪智林。勤苦修行。解悟空寂。為旹禪宗。所著。有天淵錄二卷。及卒。有偈云。七十七年一笑終。倒騎木馬吼西風。我今脫殼飛騰去。明月清風一樣同。
了用
號雪機
【現代漢語翻譯】 現代漢語譯本：為（某人）作塔銘。
曉宗
昭化（今四川省廣元市昭化區）的僧人。在南方遊歷三十多年。萬曆（明神宗年號，1573-1620）丙申年，回到縣裡的梵天院居住。跪著誦讀《法華經》，閉門不出五年。後來在人頭山腳下結廬而居。戊午年秋天，召集僧人和居士，告訴他們自己將要離去。眾人都以為他要到別處去，懇求他留下。他說：『不是的，我將要辭世。』這座山狼虎橫行，人們不敢出門。當天夜裡，眾人在夢中都聽到敲門道謝的聲音。等到天亮去看，發現他已經跏趺坐化了。鼻子上垂下的鼻涕像玉箸一樣長到膝蓋。眾人修建佛塔來安葬他。
知慧菩薩（菩薩：佛教中修行達到較高果位的人）
古城（具體地點待考）周曉師的女兒。生下來就不吃葷腥，喜歡誦讀經典。十九歲時，有人向她請教文字，知慧總是自己面壁十幾天不起身。曾經斷食，只吃柏樹葉。成化（明憲宗年號，1465-1487）五年，告別父母，遊歷到江利口（具體地點待考）的白馬寺經樓上。自己焚香，結跏趺坐而入滅。正值酷暑，屍體卻沒有腐臭。顯現神異的靈驗。當地的人們，於是用沙土堆積她的身體，然後裝塑成佛像，號為知慧菩薩。眾人都爭相侍奉她，靈驗的事蹟不斷應驗。
孤舟禪師（禪師：精通禪宗的僧人）
不知道是什麼地方的人。萬曆（明神宗年號，1573-1620）初年，來到真安（具體地點待考）的磻溪寺。面壁數年。一天對寺廟的主持僧人說：『明天我就要去世了。寺廟外面的兩棵樹將會折斷，一棵折斷時有聲音，那就是主持僧人和長老，一棵折斷時沒有聲音，那就是我。』第二天，兩棵樹果然折斷了。他說了偈語：『勘破無無世界，瞭然何物心頭。自性已歸圓寂，清風明月自然。』然後端坐而逝。
福湛
號天淵。楚地（古代楚國所在區域，大致為今湖北、湖南一帶）人。居住在蓬溪（今四川省遂寧市蓬溪縣）智林。勤奮刻苦地修行，領悟到空寂的真諦。是當時的禪宗大師。著有《天淵錄》二卷。臨終時，有偈語說：『七十七年一笑終，倒騎木馬吼西風。我今脫殼飛騰去，明月清風一樣同。』
了用
號雪機
【English Translation】 English version: Inscription for a Pagoda.
Xiaozong
A monk from Zhaohua (now Zhaohua District, Guangyuan City, Sichuan Province). He traveled in the south for more than thirty years. In the Bing Shen year of the Wanli period (Ming Dynasty, 1573-1620), he returned to live in the Fantian Temple in the county. He knelt and recited the Lotus Sutra, remaining indoors for five years. Later, he built a hermitage at the foot of Mount Rentou. In the autumn of the Wu Wu year, he gathered monks and laypeople, telling them that he was about to depart. Everyone thought he was going elsewhere and pleaded with him to stay. He said, 'No, I am about to pass away.' This mountain is infested with wolves and tigers, and people dare not leave their homes. That night, everyone dreamed of hearing knocking on the door and voices of gratitude. When they went to check at dawn, they found him sitting in the lotus position, having passed away. The mucus from his nose hung down like jade chopsticks to his knees. The people built a pagoda to bury him.
Bodhisattva Zhihui (Bodhisattva: A being who has attained a high level of enlightenment in Buddhism)
The daughter of Zhou Xiaoshi from Gucheng (specific location unknown). She was born not eating meat and loved to recite scriptures. At the age of nineteen, when someone asked her about a character, Zhihui would always face the wall for more than ten days without getting up. She once stopped eating grains and only ate cypress leaves. In the fifth year of the Chenghua period (Ming Dynasty, 1465-1487), she bid farewell to her parents and traveled to the scripture hall of Baima Temple in Jianglikou (specific location unknown). She burned incense, sat in the lotus position, and entered Nirvana. During the hot summer, her body did not decay or smell. She manifested divine miracles. The local people then piled sand around her body and sculpted an image of her, calling her Bodhisattva Zhihui. Everyone competed to serve her, and her miracles were constantly manifested.
Chan Master Guzhou (Chan Master: A monk proficient in Chan Buddhism)
It is not known where he was from. In the early years of the Wanli period (Ming Dynasty, 1573-1620), he came to Panxi Temple in Zhen'an (specific location unknown). He faced the wall for several years. One day, he said to the abbot of the temple, 'Tomorrow I will pass away. Two trees outside the temple will break. One will break with a sound, which will be the abbot and elders. The other will break without a sound, which will be me.' The next day, the two trees indeed broke. He spoke a verse: 'Having seen through the world of nothingness, what is clearly in the mind? The self-nature has returned to Nirvana, the clear breeze and bright moon are natural.' Then he sat upright and passed away.
Fuzhan
Also known as Tianyuan. A native of Chu (the area of the ancient Chu state, roughly present-day Hubei and Hunan). He lived in Zhilin, Pengxi (now Pengxi County, Suining City, Sichuan Province). He diligently cultivated and understood the truth of emptiness and tranquility. He was a Chan master of the time. He wrote two volumes of Tianyuan Lu. When he was about to die, he had a verse saying: 'Seventy-seven years end with a smile, riding a wooden horse backwards, roaring in the west wind. Now I shed my shell and fly away, the bright moon and clear breeze are the same.'
Liaoyong
Also known as Xueji.
。遂寧張氏子。少善應赴。偶聞有向上事感悟。靜坐數年。深有所得。印證於天淵和尚。嘗作山居詩。有云。傍樹修庵倚翠岑。煙霞繚繞白雲嵚。愚癡自合棲泉壑。潦倒何妨論古今。怪石溪邊塗去跡。浮嵐巖下絕來痕。始因入道藏幽谷。截斷攀援更莫尋。年七十二卒。其日彩霞覆寺。人咸異之。
玄暢
河西金城趙氏子。少旹。家門為胡虜所滅。禍將及師。虜帥見師䫉古清奇。而止之曰。此兒目光外射。非凡童也。遂獲免。后往涼州出家。本名慧智。遇玄高事為弟子。高每奇之。因改名玄暢。以表付囑之旨。其後虐虜剪滅佛法。害諸沙門。唯師得脫。元嘉二十二年閏五月間。發自平城。路由代郡上谷。東跨太行。北經幽冀。南轉將至孟津。唯手把一束楊枝。一扼蔥葉。虜騎追逐。將欲及之。乃以楊枝擊沙。陡然天闇。人馬不能前進。有頃沙息。騎已復至。於是投身河中。唯以蔥葉內鼻孔中通氣度水。於八月達于揚州。洞曉經律。深入禪要。占記吉兇靡不誠驗。墳索子氏多所該涉。至於世技雜能。罕不畢備。初華嚴大部。文旨浩博。終古以來未有宣釋。師乃竭思幽尋。提章比句。傳講無匹。又善三論。為學者之宗。宋文帝深加欽重。請為太子師。再三固讓。弟子謂之曰。法師方欲弘道濟物。廣宣名教。今帝
【現代漢語翻譯】 現代漢語譯本：遂寧張氏之子，年少時就善於應對各種場合。偶然聽到有關『向上』的事情而有所感悟，數年之後，有了很深的領悟。他向天淵和尚印證自己的理解。曾作有山居詩，其中寫道：『傍樹修庵倚翠岑，煙霞繚繞白雲嵚。愚癡自合棲泉壑，潦倒何妨論古今。怪石溪邊塗去跡，浮嵐巖下絕來痕。始因入道藏幽谷，截斷攀援更莫尋。』七十二歲時去世。去世當天，有彩霞覆蓋寺廟，人們都對此感到驚異。
玄暢（僧人法號）
河西金城趙氏之子。年少時，家門被胡虜所滅，災禍將要降臨到他身上。胡虜的首領見他容貌古樸清奇，就阻止了手下，說：『這孩子目光外射，不是普通的兒童。』於是他得以倖免。後來前往涼州出家，原本名叫慧智。遇到玄高（僧人法號）並拜他為師。玄高常常對他感到驚奇，因此改名為玄暢，以此來表明付囑的旨意。之後，殘暴的胡虜剪滅佛法，殘害各位沙門（出家修行的佛教徒），只有玄暢得以逃脫。元嘉二十二年（445年）閏五月間，從平城出發，經過代郡、上谷，向東跨越太行山，向北經過幽州、冀州，向南轉彎將要到達孟津。手中只拿著一束楊枝和一小把蔥葉。胡虜的騎兵追趕，將要追上他時，他就用楊枝擊打沙地，突然天色昏暗，人馬不能前進。過了一會兒，沙塵停止，騎兵又追了上來。於是他投身到河中，只用蔥葉插在鼻孔中來通氣，在水中度過。八月到達揚州。他精通經律，深入禪要，占卜吉兇沒有不應驗的。對於墳典、索隱、子書等書籍，大多有所涉獵。至於世俗的技藝和雜學，很少有不精通的。當初，《華嚴經》這部大部頭經典，文辭旨意浩瀚深廣，自古以來沒有人宣講解釋。玄暢於是竭盡心思幽深地探尋，提煉章節，比對語句，傳講起來無人能及。又擅長三論，成為學者所宗。宋文帝（劉義隆）對他非常欽佩尊重，請他擔任太子之師，他再三堅決推辭。他的弟子對他說：『法師正要弘揚佛法，救濟眾生，廣泛宣揚名教。現在皇帝
【English Translation】 English version: A son of the Zhang family in Suining, he was good at handling various situations from a young age. He was occasionally inspired by hearing about 'higher' matters, and after several years, he had a deep understanding. He verified his understanding with the monk Tianyuan. He once wrote a poem about living in the mountains, which said: 'Building a hermitage by the trees, leaning against the verdant peaks, surrounded by mist and rosy clouds. Foolishness naturally dwells in springs and valleys, why bother discussing the past and present when impoverished? Erasing traces by the strange stones and streams, cutting off any sign of arrival under the floating mist and rocks. Initially entering the path to hide in secluded valleys, cutting off climbing and searching even more.' He passed away at the age of seventy-two. On the day of his death, colorful clouds covered the temple, and people were amazed by this.
Xuan Chang (monk's Dharma name)
A son of the Zhao family in Jincheng, Hexi. When he was young, his family was destroyed by the barbarian invaders, and disaster was about to befall him. The barbarian leader saw that his appearance was simple and extraordinary, so he stopped his subordinates and said, 'This child's eyes shine outward, he is no ordinary child.' Thus, he was spared. Later, he went to Liangzhou to become a monk, originally named Huizhi. He met Xuan Gao (monk's Dharma name) and became his disciple. Xuan Gao was often amazed by him, so he changed his name to Xuan Chang, to express the meaning of entrusting. Later, the brutal barbarians eradicated Buddhism and harmed the various shramanas (Buddhist practitioners), only Xuan Chang escaped. In the intercalary May of the twenty-second year of Yuanjia (445 AD), he set out from Pingcheng, passed through Dai Commandery and Shanggu, crossed the Taihang Mountains to the east, passed through Youzhou and Ji Province to the north, and turned south, about to reach Mengjin. He only held a bundle of willow branches and a handful of scallion leaves in his hand. The barbarian cavalry chased after him, and when they were about to catch up, he struck the sand with the willow branches, and suddenly the sky darkened, and the people and horses could not move forward. After a while, the sand stopped, and the cavalry chased after him again. So he threw himself into the river, only using scallion leaves inserted in his nostrils to breathe, and spent time in the water. In August, he arrived in Yangzhou. He was proficient in the sutras and vinaya, deeply immersed in dhyana, and his predictions of good and bad fortune were always accurate. He was well-versed in the books of graves, hidden meanings, and philosophers. As for secular skills and miscellaneous studies, there were few that he was not proficient in. Initially, the vast and profound Avatamsaka Sutra, with its extensive and profound meaning, had not been explained by anyone since ancient times. Xuan Chang then exhausted his mind to explore deeply, extracting chapters and comparing sentences, and his lectures were unmatched. He was also skilled in the Three Treatises, becoming the master of scholars. Emperor Wen of Song (Liu Yilong) greatly admired and respected him, and invited him to be the teacher of the crown prince, but he firmly declined again and again. His disciples said to him, 'Master is about to promote the Dharma, save sentient beings, and widely proclaim the teachings. Now the emperor'
王虛己相延。皇儲蓄禮思敬。若道揚聖躬。則四海歸德。今矯然高讓。將非聲聞耶。師曰。此可與智者說。難與俗人言也。及太初事故。方知先覺。自爾遷憩荊州。止長沙寺。時沙門功德直。出唸佛三昧經等。師刊正文字。辭旨婉切。又舒手出香。掌中流水。莫之測也。迄宋之季年。乃飛舟遠舉。乃適成都。初止大石寺。乃手畫金剛密跡等十六神像。至升明三年。又游西界。觀矚岷嶺。乃于岷山郡北部廣陽縣界齊後山。遂有終焉之志。仍倚巖傍谷。結草為庵。弟子法期。見神人乘馬。著青衣繞山一匝。還示造塔之處。以齊建元元年四月二十三日終也。
普岸
漢東蔡氏子。得法于百丈。太和年中謂眾曰。吾山水之遊未厭。諸人勿相留滯。天臺赤城。道猷曾止。華頂石樑。智者降魔。將游之也。自襄陽迤邐。從沃州天姥。入天臺西門。得平川穀中一大舍峰名平田。結茅居之。未幾見虎乳子。瞪目視師。遂以杖按其頭曰。貧道聞。此山神仙窟宅。羅漢隱居。今欲寄此安禪。檀越勿相驚撓。經宿虎領子而去。癸丑。眾力營構丈室。成平田院。示眾。大道虛曠。惟一真心。善惡勿思。神清物表。隨緣飲啄。更復何為。
慧永
內江潘氏子。與慧遠同師道安。相期結屋羅浮。及遠為安所留。師乃先至潯
【現代漢語翻譯】 現代漢語譯本： 王虛己（人名）互相延請。皇太子儲君以禮相待，思慮恭敬。如果宣揚聖上的功德，那麼天下百姓都會歸順於聖上的恩德。如今（您）卻矯情地推讓，難道不是爲了博取名聲嗎？師父說：『這些道理可以和有智慧的人說，難以和世俗之人講。』等到太初（劉宋年號，453-456年）發生變故，才知道（師父）是先知先覺之人。自此（師父）遷居到荊州，住在長沙寺。當時沙門功德直（人名）整理《唸佛三昧經》等經典，師父刊正其中的文字，文辭旨意委婉懇切。又伸出手掌，掌中流出水來，沒有人能測知其中的奧秘。到了宋朝末年（南朝宋），（師父）乘船遠行，前往成都，最初住在（成都）大石寺，親手畫了金剛密跡等十六尊神像。到升明三年（479年），又遊歷西邊地區，觀賞岷山山脈，于岷山郡北部廣陽縣境內的齊後山，最終有了在此終老的想法，於是依靠巖石，靠近山谷，結草為庵。弟子法期（人名）看見神人騎著馬，穿著青色的衣服繞山一圈，指示建造佛塔的地方。在齊建元元年（479年）四月二十三日圓寂。
普岸（人名） 漢東蔡氏之子，從百丈禪師處得法。太和年間（唐文宗年號，827-835年）對眾人說：『我遊山玩水的興致還沒有滿足，各位不要挽留我。天臺山的赤城山，道猷（人名）曾經在那裡居住過。華頂峰的石樑，智者大師（智顗）在那裡降伏過魔。我將要去那裡遊覽。』從襄陽一路走走停停，從沃州的天姥山，進入天臺山的西門，在平川穀中找到一個大的舍峰，名叫平田。在那裡結茅居住。沒過多久，看見一隻老虎帶著小老虎，瞪著眼睛看著師父。於是用枴杖按著老虎的頭說：『貧道聽說，這座山是神仙的洞府，羅漢隱居的地方，現在想在這裡寄居安禪，施主不要驚擾。』過了一夜，老虎就帶著小老虎離開了。癸丑年，眾人合力建造丈室，建成了平田院。師父開示眾人：『大道虛空曠遠，只有一個真心。善惡都不要去思量，精神清明，超越萬物。隨緣飲食，還要求什麼呢？』
慧永（人名） 內江潘氏之子，與慧遠（人名）一同師從道安（人名）。（他們）相約在羅浮山結廬而居，等到慧遠被道安挽留，慧永於是先到了潯陽。
【English Translation】 English version: Wang Xuji (person's name) mutually invited each other. The crown prince treated him with courtesy, thinking respectfully. If you were to promote the merits of the sage, then all the people under heaven would submit to the sage's virtue. Now, you are pretentiously declining, isn't it to gain fame? The master said, 'These principles can be discussed with the wise, but are difficult to explain to the common people.' It was not until the events of the Taichu period (Liu Song reign title, 453-456 AD) that it was known that (the master) was a person of foresight. Since then, (the master) moved to Jingzhou and lived in Changsha Temple. At that time, the monk Gongdezhi (person's name) was compiling the Nianfo Sanmei Sutra and other scriptures. The master corrected the text, and the wording was tactful and earnest. He also stretched out his palm, and water flowed from his palm, and no one could fathom the mystery. Towards the end of the Song Dynasty (Southern Dynasties Song), (the master) sailed far away and went to Chengdu, initially living in (Chengdu) Dashi Temple, and personally painted sixteen deity statues such as Vajra Guhyapati. In the third year of Shengming (479 AD), he traveled to the western regions, admiring the Min Mountains, and in the Qihou Mountain in Guangyang County, northern Minshan Prefecture, he finally had the idea of ending his life there, so he leaned against the rocks, near the valley, and built a thatched hut. The disciple Faqi (person's name) saw a divine man riding a horse, wearing blue clothes, circling the mountain once, indicating the place to build the pagoda. He passed away on the twenty-third day of the fourth month of the first year of Qi Jianyuan (479 AD).
Pu'an (person's name) The son of the Cai family of Handong, he obtained the Dharma from Baizhang. During the Taihe period (Tang Wenzong reign title, 827-835 AD), he said to the crowd, 'My interest in traveling through mountains and rivers has not yet been satisfied, do not keep me here. Dao You (person's name) once lived on Chicheng Mountain in Tiantai Mountain. The Stone Bridge of Huading Peak, the wise master (Zhiyi) subdued demons there. I am going to visit there.' From Xiangyang all the way, from Tianmu Mountain in Wozhou, he entered the west gate of Tiantai Mountain, and found a large She Peak in the Pingchuan Valley, named Pingtian. He built a thatched hut there. Before long, he saw a tiger with a cub, staring at the master. So he pressed the tiger's head with his staff and said, 'This poor monk has heard that this mountain is the cave dwelling of gods and immortals, and the place where Arhats live in seclusion. Now I want to live here in meditation, benefactor, do not disturb me.' After one night, the tiger left with its cub. In the year of Guichou, the crowd worked together to build a ten-foot room, and completed the Pingtian Courtyard. The master instructed the crowd, 'The Great Way is empty and vast, there is only one true heart. Do not think about good and evil, the spirit is clear, beyond all things. Eat and drink according to circumstances, what else is there to ask for?'
Huiyong (person's name) The son of the Pan family of Neijiang, he and Huiyuan (person's name) both studied under Dao'an (person's name). (They) agreed to build a hut in Mount Luofu, and when Huiyuan was retained by Dao'an, Huiyong went to Xunyang first.
陽。刺史陶范。留憩廬山舍宅。為西林寺以居之。峰嶺別立茅室。嘗有一虎馴伏。入其室者。輒聞異香。因號香谷。
懷州靈燦
遠公之門人。稟性淳直。寬柔著稱。遊學鄴研蘊正理。深明十地涅槃。備經講授。隨遠入關。十數之一也。住大興善寺。因遠公去世。眾侶無依。開皇十七年。奉敕補次為眾主。于凈影寺。傳揚故業。積經年稔。仁壽興塔。降敕令送舍利於懷州之長壽寺。初建塔將下。感一雄雉集於函上。載飛載止。曾無驚懼。與授三歸。便近人馳繞。似如聽受。回頭鼓舞。欣躍自娛。覆勘其形。實非其雉。乃綵鳳也。
楚琦
蜀人。篤信西方。因抵燕京。聞樓鼓聲大徹。洪武初。三詔說法京都。 皇情大悅。后築室號西齋。一意凈業。常見大蓮華充滿世界。彌陀在中。眾聖圍繞。將示寂。書偈曰。吾行矣。人問何往。答曰西方。又問。西方有佛。東方無佛耶。乃厲聲一喝。泊然而逝。
牟羅漢
眉山人。名安。以廂公𨽻卒。如岷山。涉上清坂。忽遇髯者。顧笑曰。汝饑何不食柏子耶。摘子投其口。顧髯者不復見矣。遂不火食。大雪埋室。庭有大甕貯水。解衣就浴。江水暴漲。舟不可行。或戲指其笠曰。乘此渡可乎。師遂置笠水面。趺坐其上。亂流以濟。人呼為牟羅漢
【現代漢語翻譯】 現代漢語譯本： 陽法師，刺史陶范將他留在廬山的舍宅中休息，並將此舍宅改為西林寺讓他居住。陽法師在峰嶺上另外搭建茅屋，曾有一隻老虎被他馴服，進入他的房間的人，總能聞到奇異的香味，因此將此地稱為香谷。 懷州靈燦法師，是遠公（慧遠，334-416）的門人，天性淳樸正直，以寬容柔和著稱。在鄴城遊學，研習蘊含的正理，深入明白十地和涅槃的道理，精通經書講授。跟隨慧遠進入關中，是慧遠門下十數人之一。住在大興善寺。因為慧遠去世，眾僧侶失去依靠，開皇十七年（597），奉皇帝的命令，被任命為寺院的住持，在凈影寺，傳揚慧遠的舊業。經過多年，仁壽年間興建佛塔，皇帝下令將舍利送到懷州的長壽寺。剛開始建造佛塔，準備放下舍利時，感應到一隻雄雉聚集在舍利函上，時而飛起，時而落下，沒有絲毫的驚慌。靈燦法師為它授三歸依，雄雉便靠近人，圍繞著他們，好像在聽受教誨。回頭鳴叫跳舞，非常快樂。仔細觀察它的形狀，確實不是普通的雉雞，而是一隻綵鳳。 楚琦法師，是四川人，篤信西方凈土。到達燕京后，聽到樓上的鼓聲，幡然醒悟。洪武初年（1368-1398），三次被皇帝召入京都說法，皇帝非常高興。後來建造房屋，命名為西齋，一心修習凈土法門。經常看見巨大的蓮花充滿整個世界，阿彌陀佛在蓮花中，眾多聖賢圍繞著他。將要圓寂時，寫下偈語說：『我要走了。』有人問：『去哪裡？』回答說：『西方。』又問：『西方有佛，東方沒有佛嗎？』於是厲聲大喝一聲，安然去世。 牟羅漢，是眉山人，俗名安，以廂公的身份充當士兵。前往岷山，登上清坂時，忽然遇到一位長著鬍鬚的人，回頭笑著說：『你餓了，為什麼不吃柏樹的果實呢？』摘下柏樹的果實投到他的口中，回頭看那位長鬍須的人，就不見了。於是牟羅漢不再吃熟食。大雪掩埋了他的房間，庭院裡有一個大甕，裡面裝滿了水，他脫下衣服就去洗澡。江水突然暴漲，船隻無法通行。有人開玩笑地指著他的斗笠說：『乘坐這個可以渡河嗎？』牟羅漢於是將斗笠放在水面上，盤腿坐在上面，順著湍急的河流渡過了河。人們稱他為牟羅漢。
【English Translation】 English version: Yang. The regional inspector Tao Fan kept him at his residence on Mount Lu, and converted the residence into the West Forest Temple for him to reside in. Master Yang separately built a thatched hut on the peaks. There was once a tiger that was tamed by him. Those who entered his room would always smell a strange fragrance, hence the place was named Fragrant Valley. The Venerable Lingcan of Huaizhou was a disciple of Yuan Gong (Huiyuan, 334-416), possessing a pure and honest nature, and known for his tolerance and gentleness. He traveled to Ye to study, researching the contained right principles, deeply understanding the Ten Grounds and Nirvana, and being proficient in lecturing on scriptures. He followed Huiyuan into Guanzhong, being one of the dozen or so disciples of Huiyuan. He resided at the Daxingshan Temple. Because of Huiyuan's passing, the monastic community lost their reliance. In the seventeenth year of Kaihuang (597), he was appointed by imperial decree to be the abbot of the monastery, propagating Huiyuan's former work at the Jingying Temple. After many years, during the Renshou era, when pagodas were being built, the emperor ordered the sending of relics to the Changshou Temple in Huaizhou. When the pagoda was first being built, as they were about to lower the relics, a male pheasant was sensed gathering on top of the relic casket, sometimes flying up, sometimes landing, without the slightest fear. Venerable Lingcan bestowed the Three Refuges upon it, and the pheasant approached the people, circling around them, as if listening to the teachings. It turned its head, chirped, and danced, joyfully entertaining itself. Upon careful examination of its form, it was indeed not an ordinary pheasant, but a colorful phoenix. The Venerable Chuqi was a person from Sichuan, a devout believer in the Western Pure Land. After arriving in Yanjing, he was awakened by the sound of the drums from the tower. In the early years of Hongwu (1368-1398), he was summoned three times by the emperor to preach the Dharma in the capital, and the emperor was very pleased. Later, he built a house, naming it the West Studio, and wholeheartedly cultivated the Pure Land practice. He often saw enormous lotus flowers filling the entire world, with Amitabha Buddha in the center, surrounded by many sages. When he was about to pass away, he wrote a verse saying: 'I am leaving.' Someone asked: 'Where are you going?' He replied: 'To the West.' They asked again: 'Is there a Buddha in the West, and no Buddha in the East?' Thereupon, he shouted loudly and passed away peacefully. Lohan Mou was a person from Meishan, with the secular name An, serving as a soldier under the Xiang official. When he went to Mount Min, ascending the Qingban slope, he suddenly encountered a bearded man who turned his head, smiled, and said: 'You are hungry, why don't you eat cypress seeds?' He plucked cypress seeds and threw them into his mouth. Turning back to look for the bearded man, he was no longer there. Thereupon, Lohan Mou no longer ate cooked food. Heavy snow buried his room, and there was a large urn in the courtyard filled with water. He took off his clothes and went to bathe. The river suddenly swelled, and boats could not pass. Someone jokingly pointed to his bamboo hat and said: 'Can you cross the river riding on this?' Lohan Mou then placed the bamboo hat on the water surface, sat cross-legged on top of it, and crossed the turbulent river. People called him Lohan Mou.
耳。
印滿
大千江安人。初不知書。因讀觀音經有悟。遂能文。有僧云。及八角磨盤七重行樹于室中。渠演之曰。大道原空。八角磨盤何處轉。本來非有。七重行樹不須栽。題水際觀音閣。曇影一江。兜率院天凝水月。身香五分。婆羅門女散栴檀。題懺筵。旋懺旋為。若是不為何用懺。非空非色。但凡有色總成空。題佛殿。皇朝大一統。三教敷崇。天子壽萬年。億兆稱頌。僧舍云。補衲迎紅日。開牕推白雲。題佛閣。白日住虛空。千古慧光彌宇宙。金身來凈土。三乘苾典遍河沙。題文昌祠。半壁拱天心。開北極圖書洞府。六星明鬥上。應人間豪傑昌期。開口皆佳句也。
壽聖院僧沖
古主于詩。其挽光獻太后云。昔補一天成大業。𣆶扶雙日耀重離。有詩五百餘篇。題曰錦屏集。又僧推聰能詩。曾賦春陰雲。好花分日少。閑草占春多。亦佳句也。
法師承遠
始學于成都。唐公至荊州。進學于王泉真公。真公授師以衡山。乃為教魁。相從而化者眾。有弟子法照。初居廬山。由正定聚。夢趣安樂國。見蒙惡衣侍佛者。師問為何人。佛曰。衡山承遠也。覺而見之相肖。乃從而學。傳教天下。法照在代宗時為國師。乃言。其師有異德。天子南向而禮焉。度其道不可徴。乃名其院。額曰
【現代漢語翻譯】 現代漢語譯本： 耳。
印滿
大千江安人。最初不識字，因為讀《觀音經》有所領悟，於是就能寫文章。有僧人說，『以及八角磨盤、七重行樹』在室內。他闡述說：『大道原本是空，八角磨盤在哪裡轉動？本來就什麼都沒有，七重行樹不必栽種。』題寫水際觀音閣：『曇影一江，兜率院（佛教術語，欲界第四天，彌勒菩薩的住所）天凝水月。身香五分，婆羅門女散栴檀（佛教術語，一種名貴的香木）。』題寫懺筵：『旋懺旋為，若是不為何用懺？非空非色，但凡有色總成空。』題寫佛殿：『皇朝大一統，三教敷崇。天子壽萬年（指皇帝統治時期），億兆稱頌。』僧舍云：『補衲迎紅日，開牕推白雲。』題寫佛閣：『白日住虛空，千古慧光彌宇宙。金身來凈土（佛教術語，阿彌陀佛的住所），三乘苾典遍河沙。』題寫文昌祠：『半壁拱天心，開北極圖書洞府。六星明鬥上，應人間豪傑昌期。』開口都是佳句啊。
壽聖院僧沖
擅長於詩。他挽光獻太后（宋朝年號）的詩說：『昔補一天成大業，𣆶扶雙日耀重離。』有詩五百餘篇，題名為《錦屏集》。又有僧人推崇聰能寫詩，曾經賦《春陰》云：『好花分日少，閑草占春多。』也是佳句啊。
法師承遠
最初在成都學習，唐公到荊州，向王泉真公進學。真公授予他衡山，於是成為教中的領袖。跟隨他而受到教化的人很多。有弟子法照，最初住在廬山，從正定聚，夢中前往安樂國（佛教術語，西方極樂世界），看見一個穿著破舊衣服侍奉佛的人。法照問他是誰，佛說：『是衡山承遠。』醒來后見到承遠，相貌相似，於是跟隨他學習，將教義傳遍天下。法照在代宗（唐朝年號，762-779）時為國師，於是說他的老師有奇異的德行，天子向南面而禮拜他。推測他的道行不可考證，於是命名他的院，題額為
【English Translation】 English version: Ear.
Yin Man
A native of Jiang'an in Daqian. Initially, he was illiterate. However, after reading the Avalokiteśvara Sūtra (Guanyin Jing), he had an epiphany and became capable of writing. A monk said, 'Including the octagonal millstone and the seven rows of trees' in the room. He elaborated, 'The Great Path is originally empty; where does the octagonal millstone turn? Originally, there is nothing; the seven rows of trees need not be planted.' Inscribed on the Waterside Avalokiteśvara (Guanyin) Pavilion: 'The shadow of the tala (tán) tree fills the river, in the Tuṣita (Dōushuài) Heaven (Buddhist term, the fourth heaven of the desire realm, the abode of Maitreya (Mílè) Bodhisattva), the sky congeals the water moon. The fragrance of the body is five parts, the Brahmin (Póluómén) woman scatters sandalwood (zhāntán) (Buddhist term, a precious fragrant wood).' Inscribed on the repentance ceremony: 'Repenting while doing, if not doing, why repent? Neither emptiness nor form, but all that has form ultimately becomes emptiness.' Inscribed on the Buddha Hall: 'The imperial dynasty is greatly unified, the three teachings are widely promoted. May the Emperor live for ten thousand years (referring to the emperor's reign), may hundreds of millions praise.' The monk's dwelling says: 'Mending the kāṣāya (nà) robe to welcome the red sun, opening the window to push away the white clouds.' Inscribed on the Buddha Pavilion: 'The white sun dwells in emptiness, the wisdom light of a thousand ages fills the universe. The golden body comes to the Pure Land (Buddhist term, the abode of Amitābha (Āmítuó) Buddha), the Triyāna (Sānshèng) Vinaya (Bìdiǎn) spreads across the sands of the river.' Inscribed on the Wenchang (Wénchāng) Shrine: 'Half a wall arches towards the heart of heaven, opening the cave dwelling of the Northern Pole's books and charts. The six stars shine above the Dipper, corresponding to the outstanding talents and prosperous times in the human world.' Every utterance is a fine phrase.
Monk Chong of Shousheng Monastery
Was skilled in poetry. His elegy for Empress Dowager Guangxian (Song Dynasty era name) says: 'In the past, patching the one sky completed the great undertaking, supporting the two suns to shine brightly.' He has over five hundred poems, titled Jinping Collection. Furthermore, the monk Tui Cong was praised for his ability to write poetry, once composing Spring Shade, saying: 'Good flowers share little of the sun, idle grass occupies much of the spring.' Also a fine phrase.
Dharma Master Cheng Yuan
Initially studied in Chengdu. When Duke Tang arrived in Jingzhou, he advanced his studies with Duke Wang Quanzhen. Duke Zhen granted him Mount Heng, and he became a leader in the teachings. Many followed him and were transformed. He had a disciple named Fa Zhao, who initially resided on Mount Lu. From the samādhi (zhèngdìng) gathering, he dreamed of going to the Land of Bliss (Buddhist term, the Western Pure Land), seeing someone wearing ragged clothes attending to the Buddha. Fa Zhao asked who he was, and the Buddha said, 'It is Cheng Yuan of Mount Heng.' Upon awakening and seeing Cheng Yuan, their appearances were similar, so he followed him to study, spreading the teachings throughout the world. Fa Zhao became the national teacher during the reign of Emperor Daizong (Tang Dynasty era name, 762-779), and thus said that his teacher had extraordinary virtue, and the Emperor faced south to pay respects to him. Estimating that his path could not be verified, he named his monastery, titling it
般舟道場。用尊其位。師始居山西南巖石窟。人饋之食則食。不饋則食土泥茹草木。后䇿杖騰空。不知何往也。
裴氏鸚鵡
成都尹韋皋記曰。人有獻鸚鵡者。河東裴氏謂。此鳥名載梵經。智殊常類。常狎而敬之。始告以六齋之禁。及午後非時終夕不食。或教以持佛名號。仰首奮翼。若善承聽。每清景永夜發和雅音。阿彌陀佛聲聲相續。一日有憔悴容。訓養者鳴磬而告之曰。將去此而西歸乎。每一擊磬一稱佛。十擊磬而十念成。斂翼委足掩然而絕。案釋典。十念成往生西方。又云。得佛惠者。歿有舍利。遂命火焚之。得舍利十餘粒。貞元十九年九月記。
成都有僧。誦法華經
甚功。一日有山仆。來請入溪。見跨溪一閣。仆入報。出謂僧曰。先生請師誦經。誦至寶塔品。先生野服藜杖。兩眉垂肩。揖入焚香而聽。設飯𣏌秫菊若甘露。䞋一鍰。仆送至中途。師問。先生何姓名。仆曰。姓孫。復于僧掌書思邈字。僧方嗟駭。仆忽不見。復回尋索三日。竟迷路。歸視䞋。乃金錢一百。由茲一膳。身輕無疾。唐史言百五十歲。野錄請誦經時在國初。則又三百年矣。
沙門海通
于嘉州大江之濵。鑿石為佛。高三百六十尺。覆以九層之閣。顏曰凌雲。
梵僧西天三藏缽怛羅
【現代漢語翻譯】 現代漢語譯本 般舟道場：要尊重它的地位。這位法師最初住在山西南巖的石窟中。人們供養食物就吃，不供養就吃泥土、草木。後來拄著枴杖騰空飛起，不知去了哪裡。
裴氏鸚鵡： 成都尹韋皋記載說，有人獻上一隻鸚鵡。河東裴氏認為，這種鳥的名字記載在梵經中，智慧與衆不同。經常親近而且尊敬它。開始告訴它六齋的禁忌，到了午後非時，整晚都不吃東西。或者教它唸誦佛的名號，鸚鵡就仰起頭，展開翅膀，好像很認真地聽。每當清朗的夜晚，就發出和諧優雅的聲音，阿彌陀佛（Amitābha）的聲音一聲接一聲。有一天，鸚鵡面容憔悴，馴養的人敲擊磬告訴它說：『將要離開這裡往西方的極樂世界去了嗎？』每敲擊一下磬就念一聲佛，敲擊十下磬就完成十念。鸚鵡收攏翅膀，垂下腳，靜靜地死去了。按照佛經的說法，十念成就就可以往生西方極樂世界。又說，得到佛的恩惠的人，死後會有舍利（Śarīra）。於是下令用火焚燒它，得到舍利十餘粒。貞元（785-805）十九年九月記載。
成都有僧人，誦《法華經》（Lotus Sūtra）： 非常用功。有一天，有個山裡的僕人，來邀請他進入溪谷。看見橫跨溪谷有一座樓閣。僕人進去稟報，出來對僧人說：『先生請法師誦經。』誦經誦到《寶塔品》時，先生穿著鄉野的服裝，拄著藜木枴杖，兩道眉毛垂到肩膀，作揖請僧人進去焚香聽經。擺設的飯菜是精美的稻米和菊花，像甘露一樣。贈送一鍰錢。僕人送到半路。僧人問：『先生姓什麼叫什麼？』僕人說：『姓孫。』又在僧人的手掌上寫了思邈（Sīmiǎo）二字。僧人正驚歎詫異的時候，僕人忽然不見了。又回去尋找了三天，最終迷路了。回家看贈送的錢，原來是金錢一百。從此以後，身體輕盈沒有疾病。《唐史》記載思邈活到一百五十歲。《野錄》記載請誦經的時候在唐朝開國初期，那麼又過了三百年了。
沙門海通： 在嘉州大江的岸邊，開鑿石頭雕刻成佛像，高三百六十尺，覆蓋九層的樓閣，題名為凌雲。
梵僧西天三藏缽怛羅（Buddhapāla）：
【English Translation】 English version Banzhou (Pratyutpanna Samadhi) practice site: One should respect its position. The master initially resided in a stone cave in Nanyan, Shanxi. He would eat if people offered food, and if not, he would eat soil, mud, and grass. Later, he ascended into the sky with his staff, and no one knew where he went.
Pei's Parrot: Wei Gao, the governor of Chengdu, recorded that someone presented a parrot. Pei of Hedong believed that the name of this bird was recorded in the Brahma Sutras and that its intelligence was extraordinary. He often treated it with familiarity and respect. He began by informing it of the prohibitions of the six fast days, and after noon, it would not eat at all. Sometimes he taught it to recite the Buddha's name, and the parrot would raise its head and spread its wings, as if listening attentively. Every clear night, it would emit harmonious and elegant sounds, with the sound of Amitābha (Amitābha) following one after another. One day, the parrot looked haggard, and the trainer struck a chime and told it, 'Are you going to leave here and return to the Western Paradise?' Each time the chime was struck, it recited the Buddha's name once, and after striking the chime ten times, it completed the ten recitations. The parrot folded its wings, lowered its feet, and quietly passed away. According to the Buddhist scriptures, achieving ten recitations allows one to be reborn in the Western Paradise. It is also said that those who receive the Buddha's grace will have Śarīra (Śarīra) after death. Therefore, he ordered it to be cremated, and more than ten Śarīra were obtained. Recorded in the ninth month of the nineteenth year of the Zhenyuan (785-805) era.
There was a monk in Chengdu who recited the Lotus Sūtra (Lotus Sūtra): He was very diligent. One day, a mountain servant came to invite him into the valley. He saw a pavilion spanning the stream. The servant went in to report, and came out to say to the monk, 'The master invites the Dharma master to recite the scriptures.' When reciting the 'Treasure Tower' chapter, the master, dressed in rustic clothing and leaning on a staff of Chenopodium, with eyebrows hanging down to his shoulders, bowed and invited the monk to enter, burn incense, and listen to the scriptures. The food served was exquisite rice and chrysanthemums, like nectar. He gave a tael of silver. The servant escorted him halfway. The monk asked, 'What is the master's name?' The servant said, 'His surname is Sun.' He also wrote the characters 'Simiao (Sīmiǎo)' on the monk's palm. Just as the monk was marveling in astonishment, the servant suddenly disappeared. He went back to search for three days, but eventually got lost. Returning home, he saw that the gift was one hundred gold coins. From then on, his body was light and free from illness. The History of the Tang Dynasty says that Simiao lived to be one hundred and fifty years old. The Yelu records that the invitation to recite the scriptures was at the beginning of the Tang Dynasty (618-907), so it has been three hundred years since then.
Shramana Haitong: On the bank of the Dajiang River in Jia Prefecture, he carved a Buddha statue out of stone, 360 feet high, covered with a nine-story pavilion, named Lingyun.
Brahmin monk Xitian Sanzang Buddhapāla (Buddhapāla):
至蜀。自言從摩伽陀國至益州。途經九萬九千三百八十里。時建光天元年也。三藏自言。已二百七十歲。
成都沙門光遠
游西天。還詣闕。進西天竺王子歿徒曩表。佛頂印。及舍利若干。貝多葉。菩提樹葉。詔三藏施護譯其表。曰伏聞支那國有大天子。至聖至神。富貴自在。自慚福薄。無由朝謁。遠蒙皇恩。賜金剛座釋迦如來袈裟一領。即已披掛供養。伏願支那皇帝。福慧圓滿。壽命延長。一切有情度諸沉溺。謹以釋迦舍利。附沙門光遠以進。
明概表
決對傅奕廢佛僧事。師聞三皇統天。五帝御寓。道含弘而遠大。德普覆而平均。敷善教以訓民。佈慈心而育物。逮乎中古。其道弗虧。故漢武欽明。見善而弗及。顯宗睿哲。體道而弗居。遂能紆屈尊儀。甘泉禮金人之瑞。翹想夢寐。德陽降銅像之徴。於是秦景西遊。越流沙而訪道。摩騰東入。跨蔥嶺而傳真。遂得化漸漢朝。寺興白馬之號。道流晉世。剎建青龍之名。其間盛寫尊儀。競崇寺塔。騰慧云于落仞。涌法水于窮源。文富萬言。第略記耳。
通天禪師
諱明徹。京兆同州潘氏子。嗣法于鐵山禪師。乃臨濟二十五世孫也。弔影孤單。歷半天下。后游峨眉。隙地為庵。名曰圓覺。兀坐終日。熊猿作伍。煙霞為鄰。丁亥歲。神
【現代漢語翻譯】 現代漢語譯本： 到達蜀地。他自稱從摩伽陀國（Magadha，古代印度的一個王國）來到益州，途經九萬九千三百八十里。當時是建光天元年（950年）。三藏（Tripitaka，佛教經典的總稱）自稱已經二百七十歲。 成都沙門（Sramana，佛教出家人的通稱）光遠 遊歷西天（指印度）。回國后覲見皇帝，進獻西天竺（印度）王子歿徒曩（姓名音譯）的表文、佛頂印（佛頂尊勝陀羅尼的印章）、以及若干舍利（Sarira，佛教高僧火化后的遺物）、貝多葉（用貝多羅樹葉書寫的經文）、菩提樹葉（菩提樹的葉子）。皇帝詔令三藏施護翻譯表文，內容是：『臣聽說支那國（中國）有偉大的天子，至聖至神，富貴自在。我自慚福薄，沒有機會朝拜。遠蒙皇恩，賜予金剛座（Vajrasana，釋迦牟尼成道的地方）釋迦如來（Sakyamuni，佛教創始人）袈裟（Kasaya，佛教僧侶的法衣）一件，已經披掛供養。伏願支那皇帝，福慧圓滿，壽命延長，一切有情（Sentient beings，一切有感覺和知覺的生命）都能脫離沉溺。謹以釋迦舍利，附沙門光遠進獻。』 明概的表文 駁斥傅奕廢除佛、僧的奏議。明概法師認為，三皇（指燧人、伏羲、神農）治理天下，五帝（指黃帝、顓頊、帝嚳、堯、舜）統治四方，他們的道義包含弘遠而偉大，德行普遍覆蓋而公平。他們傳播善的教誨來訓導人民，佈施慈悲的心懷來養育萬物。到了中古時期，他們的道義也沒有衰減。所以漢武帝（前141-前87）欽佩賢明，認為自己還不如他們；漢顯宗（57-75）睿智英明，體會到道義卻不自居。於是能夠降低尊貴的身份，在甘泉宮祭拜金人的祥瑞；翹首夢想，德陽殿降臨銅像的徵兆。因此秦景西行，越過流沙去尋訪道義；摩騰東來，跨越蔥嶺來傳播真理。於是佛法逐漸教化漢朝，寺廟興起，被稱為白馬寺。佛道流傳於晉朝，寺廟建立，被稱為青龍寺。其間人們盛大地描繪佛像的尊容，競相崇建寺廟佛塔。智慧如雲般從高處降落，法水如泉般從源頭涌出。文章內容豐富有萬言，這裡只是簡略地記載。 通天禪師 法號明徹，京兆同州潘氏之子，師承鐵山禪師，是臨濟宗第二十五代傳人。他身影孤單，歷游半個天下，後來遊歷峨眉山，在空地上建了一座庵，名叫圓覺庵。他整天靜坐，與熊、猿為伴，以煙霞為鄰。丁亥年（867年），神...
【English Translation】 English version: He arrived in Shu. He claimed to have traveled from Magadha (an ancient kingdom in India) to Yizhou, passing through 99,380 li. The year was the first year of the Jian Guang era (950 AD). The Tripitaka (the complete Buddhist canon) claimed to be 270 years old. The Sramana (Buddhist renunciate) Guangyuan of Chengdu Traveled to the Western Regions (referring to India). Upon returning, he visited the imperial court and presented a memorial from Prince Motu Nang (transliteration of name) of West India, a Buddha-top seal (a seal of the Usnisa Vijaya Dharani), some Sarira (relics of Buddhist monks after cremation), palm leaves (scriptures written on palm leaves), and Bodhi tree leaves (leaves from the Bodhi tree). The emperor ordered the Tripitaka Shi Hu to translate the memorial, which read: 'I have heard that the country of China has a great emperor, most holy and divine, wealthy and free. I am ashamed of my meager blessings and have no way to pay homage. I am deeply grateful for the imperial grace, which bestowed a Kasaya (Buddhist robe) of Sakyamuni Tathagata (the founder of Buddhism) from the Vajrasana (the place where Sakyamuni attained enlightenment), which I have already worn and offered. I humbly wish that the Emperor of China will have complete blessings and wisdom, and a long life, so that all sentient beings (all beings with consciousness) can be freed from drowning. I respectfully present the Sarira of Sakyamuni, attached to the Sramana Guangyuan for presentation.' Memorial of Minggai Refuting Fu Yi's proposal to abolish Buddhism and monks. Master Minggai believed that the Three Sovereigns (referring to Suiren, Fuxi, and Shennong) governed the world, and the Five Emperors (referring to Huangdi, Zhuanxu, Diku, Yao, and Shun) ruled the four directions. Their Dao (the Way) contained vastness and greatness, and their virtue covered everything fairly and equally. They spread good teachings to instruct the people and bestowed compassionate hearts to nurture all things. In the middle ages, their Dao did not diminish. Therefore, Emperor Wu of Han (141-87 BC) admired wisdom and felt that he was not as good as them; Emperor Xian of Han (57-75 AD) was wise and intelligent, understood the Dao but did not claim it for himself. Thus, he was able to lower his noble status and worship the auspiciousness of the golden man in Ganquan Palace; he yearned in his dreams, and the omen of the bronze statue descended in Deyang Palace. Therefore, Qin Jing traveled west, crossing the quicksand to seek the Dao; Moteng came east, crossing the Pamir Mountains to spread the truth. Thus, Buddhism gradually civilized the Han Dynasty, and temples arose, called the White Horse Temple. Buddhism spread in the Jin Dynasty, and temples were built, called the Qinglong Temple. During that time, people grandly depicted the dignified appearance of the Buddha and competed to build temples and pagodas. Wisdom fell like clouds from high places, and the water of Dharma gushed like a spring from its source. The content of the articles is rich with tens of thousands of words, but here is only a brief record. Chan Master Tongtian His Dharma name was Mingche, son of the Pan family of Tongzhou, Jingzhao. He inherited the Dharma from Chan Master Tieshan and was the twenty-fifth generation descendant of the Linji school. He was solitary and traveled through half the world. Later, he traveled to Mount Emei and built a hermitage on an empty space, named Yuanjue Hermitage. He sat in meditation all day long, accompanied by bears and monkeys, and surrounded by mist and clouds. In the year of Dinghai (867 AD), divine...
宗聞之。賜紫衣龍藏。顏曰護國草菴寺。迨辛丑十一月十二日。示微恙。書偈。七十六年幻化身。東西南北苦勞生。今朝惹得虛空笑。大地原來不是塵。塔全身於千佛頂。
得心律師
巴東人。因禮普賢值大椿。憩于下。常修凈業。晝夜六時弗間。日居月諸。云輸霞委。忽成叢席。以樹名曰洪椿坪也。劫運斯逢。秋毫無犯。兩川共尊。實師之愿海淵弘矣。
渝州木棟可尊古法師
持正嚴行。威德逼人。嘗講法華。至唯佛與佛乃能知之。遂執卷召眾曰。還知么。眾答不恰。自代云。向下文長。付在來日。因以兩川稱為義虎也。
澄江宗主
內江復覺寺僧。三學該煉。唱提千七百則公案。如青雲吐月。精操玄文。似遠客還鄉。出入劫雲中。匡徒劍戟里。暮年折一足。世稱雲門再來。后示寂于峨眉山。塔標伏虎寺。世壽八十三。坐臘五十九夏。
輔慈沙門。高原昱蓬溪人
廿歲猶粥粥然。似無能者。偶友人激曰。終南山多異人。可往叩焉。師至終南。寓窺基法師遺址。果值異人。授以唯識論。淬礪九載。后抵燕都。值肯堂王公。論唯識義。師曰。大覺湛然。識於何生。佛智歷然。識向何滅。若執唯識真實有者。遮唯識也。如是則天親不得已以有頌。護法等不得已以有論。
【現代漢語翻譯】 現代漢語譯本：宗聞聽說了這件事，朝廷賜予他紫衣和龍藏（皇家藏經），並將寺廟命名為護國草菴寺。到了辛丑年（清順治十八年，1661年）十一月十二日，宗聞略感不適，於是寫下偈語：『七十六年幻化身，東西南北苦勞生。今朝惹得虛空笑，大地原來不是塵。』他的全身舍利塔建在千佛頂。
得心律師，是巴東人。因為禮拜普賢菩薩，在大椿樹下休息，常常精進修習凈土法門，日夜六時從不間斷。日月流逝，雲霞聚集，忽然形成一片叢林，因此用樹的名字命名為洪椿坪。即使在劫難時期，這裡也絲毫未受侵犯。得心律師受到四川兩地的共同尊敬，實在是因為他的願力深廣宏大。
渝州（今重慶）木棟可尊古法師，持戒嚴謹，行為端正，威嚴令人敬畏。曾經講授《法華經》，講到『唯佛與佛乃能知之』時，於是拿著經卷召集眾人說：『還知道嗎？』眾人回答不知道。他自己代替回答說：『向下文長，付在來日。』因此被四川兩地的人稱為義虎。
澄江宗主，是內江復覺寺的僧人，精通經、律、論三學。他所提出的千七百則公案，就像青雲吐月般清澈明亮；他精通玄妙的文義，就像遠方的客人回到故鄉一樣自在。他在劫難中出入自如，在刀光劍影中匡扶弟子。晚年折斷了一條腿。世人稱他為雲門宗的再來人。後來在峨眉山圓寂，塔建在伏虎寺。世壽八十三歲，僧臘五十九年。
輔慈沙門，法號高原昱，是蓬溪人。二十歲時還顯得平庸無能。偶然有朋友激勵他說：『終南山有很多異人，可以前去請教。』於是，輔慈沙門來到終南山，住在窺基法師的遺址。果然遇到一位異人，傳授給他《唯識論》。經過九年的刻苦鉆研，後來到達燕都（今北京）。遇到肯堂王公，一起討論唯識的義理。輔慈沙門說：『大覺（佛的覺悟）湛然清凈，識從何處產生？佛智歷歷分明，識又向何處消滅？如果執著唯識是真實存在的，那就是遮蔽了唯識的真義。』像這樣，天親菩薩（Vasubandhu）不得已才用『有』來作頌，護法（Dharmapala）等人不得已才用『有』來作論。
【English Translation】 English version: Zong Wen heard of this. The court bestowed upon him a purple robe and the Dragon Treasury (royal collection of scriptures), and named the temple Huguo Cao'an Temple (Temple of the National Protection Hermitage). On the twelfth day of the eleventh month of the Xin Chou year (1661 AD), he showed slight illness and wrote a verse: 'Seventy-six years of illusory form, toiling east, west, north, and south. Today, I provoke the void to laugh, the great earth was originally not dust.' His complete body stupa was built on the Thousand Buddha Peak.
Lawyer Dexin was a native of Badong. Because he paid homage to Samantabhadra (普賢) [Universal Worthy Bodhisattva], he rested under a large catalpa tree. He often diligently practiced Pure Land Dharma, six times day and night without interruption. As days and months passed, clouds and mists gathered, suddenly forming a forest, so it was named Hongchunping (Abundant Catalpa Plain) after the tree. Even during times of calamity, it was not violated in the slightest. Lawyer Dexin was respected by both Sichuan regions, truly because his vows were profound and vast.
Venerable Dharma Master Mudong Kezun of Yuzhou (渝州) [present-day Chongqing], upheld the precepts strictly and acted with integrity, his dignity inspiring awe. He once lectured on the Lotus Sutra, and when he reached the passage 'Only Buddhas together can fathom it,' he held up the scroll and asked the assembly, 'Do you understand?' The assembly replied that they did not. He answered on their behalf, 'The text below is long, it will be explained another day.' Therefore, he was called the Righteous Tiger by the people of both Sichuan regions.
Master Chengjiang Zongzhu, was a monk of Fuxue Temple in Neijiang, well-versed in the three studies of Sutra, Vinaya, and Shastra. The seventeen hundred koans (公案) [public cases, paradoxical anecdotes used in Zen practice] that he proposed were as clear and bright as the moon emerging from blue clouds; his mastery of profound texts was like a traveler returning home. He moved freely in and out of calamities, and supported his disciples amidst swords and spears. In his later years, he broke one leg. The world called him a reincarnation of Yunmen (雲門) [Yunmen Wenyan, a famous Zen master]. He later passed away at Mount Emei, and his stupa was built at Fuhu Temple (伏虎寺) [Taming the Tiger Temple]. His age was eighty-three, and his monastic age was fifty-nine years.
Shramana (沙門) [Buddhist monk] Fuci, Dharma name Gaoyuan Yu, was a native of Pengxi. At the age of twenty, he still seemed mediocre and incapable. A friend once encouraged him, saying, 'There are many extraordinary people in Zhongnan Mountain, you can go and ask them.' Therefore, Shramana Fuci went to Zhongnan Mountain and stayed at the former residence of Dharma Master Kuiji (窺基) [a prominent Yogācāra scholar]. He indeed met an extraordinary person who taught him the Vijnaptimatrata-siddhi Shastra (唯識論) [Treatise on the Establishment of Consciousness-only]. After nine years of diligent study, he later arrived in Yandu (燕都) [present-day Beijing]. He met Prince Kentang and discussed the meaning of Consciousness-only. Shramana Fuci said, 'The Great Enlightenment (大覺) [Buddha's enlightenment] is clear and serene, from where does consciousness arise? The Buddha's wisdom is distinct and evident, where does consciousness disappear to? If one clings to the idea that Consciousness-only is truly existent, then that is obscuring the true meaning of Consciousness-only.' Like this, Vasubandhu (天親) [a famous Buddhist scholar] had no choice but to use 'existence' in his verses, and Dharmapala (護法) [another famous Buddhist scholar] and others had no choice but to use 'existence' in their treatises.
師于萬曆辛亥。掛搭于江寧南屏。不得已操觚詮註。務顯永明宗鏡。攝性相以雙圓。彌勒闡宗。依一真而摹相。心空識空。則三十為綴。識滅論滅。即九大焉依。本如吳公見以助喜。即捐金壽梓。師曰。乍尋茲義。文隋齟齬。竭思群經。窮研眾論。支頤瞪目。振逸忘勞。更訊大方。漸通線徑。剞厥既就。海內強學。無不沾濡。密雲悟和尚過南屏。師以藁示之。密閱數紙。批云。瘦狗過沙溪。擲之而去。師回蓬溪青蓮寺示寂焉。骨櫬白如雪。堅石硬如鋼。塔于本寺之蕊峰。世壽九十。坐六十四夏。
長壽東山寺無為律師
前身即本寺楊關主也。臨終曰。我二十年後再來。遂將方丈鎖封而逝。迨廿載。緇素夢師祖回山。翌日設香恭迎。見一僧年將二十。且笑且言曰。吾來矣。汝等可將我封號開了。便入方丈。坐談往事。歷歷指陳。緇素莫不驚異。后又上山欠水。自往鶴游坪龍王洞。兀坐七日。募一小龍攜回。入滅時。門弟子。恐後龍難制伏。遂白師遣下山矣。師不善詩對。有涪郡冢宰夏公訪師。因貓兒往過。夏即出對曰。小小貓兒拖虎尾。師應聲對曰。細細蝦子帶龍鬚。其靈異聰利。不止如此。兩川深慕其道德焉。
鈞天
廣樂內江石氏子。神清侏儒。戒月孤圓。嘗題接引佛壁曰。久立地等世上
【現代漢語翻譯】 現代漢語譯本： 師父在萬曆辛亥年（1591年）掛單住在江寧南屏寺。不得已開始撰寫註釋，務求彰顯永明延壽禪師的《宗鏡錄》。融合性宗和相宗使其達到雙重圓融。彌勒菩薩闡述宗義，依據一真法界而描摹諸法之相。心空則識空，從而將三十品組織成篇；識滅則論滅，九大類問題也因此得以依據。原本吳公見到此書後非常歡喜，於是捐資用來刊印。師父說，剛開始尋找其中的義理時，文辭艱澀難懂。竭盡心思研究各種經典，窮盡研究各種論著，托著下巴，瞪大眼睛，廢寢忘食。又向大方請教，逐漸通曉其中的脈絡。刊刻完成後，海內勤奮好學的學子，沒有不受到滋潤的。密雲悟禪師路過南屏寺，師父將書稿給他看。密雲禪師翻閱了幾頁，批註說：『瘦狗過沙溪，擲之而去。』師父回到蓬溪青蓮寺圓寂。骨灰潔白如雪，堅硬如鋼鐵。建塔于本寺的蕊峰。世壽九十歲，坐禪六十四個夏天。
長壽東山寺無為律師
前身就是本寺的楊關主。臨終時說：『我二十年後會再來。』於是將方丈鎖起來封存而去世。等到二十年後，僧人和居士都夢見師祖回到山上。第二天設定香案恭敬迎接，見到一個僧人年紀將近二十歲，邊笑邊說：『我來了。你們可以將我的封條打開了。』便進入方丈，坐下來談論往事，歷歷在目地指陳出來。僧人和居士沒有不感到驚異的。後來又上山去取水，親自前往鶴游坪龍王洞，靜坐七天，招募一條小龍帶回來。圓寂時，門下弟子，恐怕以後小龍難以制伏，於是稟告師父將小龍遣送下山了。師父不擅長詩對。涪郡的冢宰夏公拜訪師父，因為貓兒走過，夏公隨即出對說：『小小貓兒拖虎尾。』師父應聲對曰：『細細蝦子帶龍鬚。』他的靈異聰慧，不止如此。兩川地區深深敬慕他的道德。
鈞天
廣樂內江石氏之子。神情清朗，身材矮小。受戒之月，心境孤寂而圓滿。曾經在接引佛壁上題寫道：『久立地等世上』
【English Translation】 English version: The Master stayed at Jiangning Nanping Temple in the Xin Hai year of the Wanli reign (1591 AD). He reluctantly began to write annotations, striving to highlight the 'Zong Jing Lu' (Record of the Source Mirror) by Yongming Yanshou Zen Master. He integrated the nature and characteristics of phenomena to achieve dual perfection. Maitreya Bodhisattva expounded the doctrines, depicting the appearances of all dharmas based on the One True Realm. When the mind is empty, consciousness is empty, thus organizing the thirty chapters into a coherent whole; when consciousness ceases, the arguments cease, and the nine major categories of questions are thus based upon. Originally, when Wu Gong saw this book, he was very pleased and donated funds to have it printed. The Master said, 'When I first sought the meaning within, the writing was difficult to understand. I exhausted my mind studying various scriptures, thoroughly researching various treatises, resting my chin on my hand, staring intently, forgetting to eat and sleep. I also consulted the great masters, gradually understanding the underlying principles. After the carving was completed, diligent students throughout the country were all nourished by it.' Zen Master Miyun Wu passed by Nanping Temple, and the Master showed him the manuscript. Zen Master Miyun read a few pages and wrote a comment: 'A skinny dog crosses the Shaxi River, throw it away.' The Master returned to Qinglian Temple in Pengxi and passed away. His cremated remains were as white as snow and as hard as steel. A pagoda was built for him on Rui Peak of the temple. He lived to be ninety years old and spent sixty-four summers in meditation.
Lawyer Wuwei of Dongshan Temple in Changshou
His previous life was Yang, the gatekeeper of this temple. At the time of his death, he said, 'I will return in twenty years.' So he locked up the abbot's room and sealed it before passing away. After twenty years, monks and laypeople dreamed that the ancestral master had returned to the mountain. The next day, they set up an incense table to respectfully welcome him, and saw a monk who was nearly twenty years old, smiling and saying, 'I have returned. You can open my seal.' He then entered the abbot's room, sat down and talked about past events, recounting them vividly. The monks and laypeople were all amazed. Later, he went up the mountain to fetch water, personally going to the Dragon King Cave in Heyou Ping, sitting in meditation for seven days, and recruited a small dragon to bring back. When he passed away, his disciples, fearing that the dragon would be difficult to subdue in the future, reported to the Master and sent the dragon down the mountain. The Master was not good at poetic couplets. Duke Xia, the chief minister of Fu County, visited the Master, and because a cat passed by, Duke Xia immediately gave a couplet: 'A small cat drags a tiger's tail.' The Master immediately replied: 'A tiny shrimp carries a dragon's whiskers.' His spiritual intelligence was not limited to this. The people of both Sichuan deeply admired his morality.
Jun Tian
Son of the Shi family of Guang Le Neijiang. Clear in spirit and dwarfish in stature. During the month of receiving precepts, his mind was solitary and complete. He once wrote on the wall of the Amitabha Buddha Hall: 'Standing for a long time, waiting for the world'
人。一齊同路。長伸手接娑婆客。打夥共行。崇禎丙戌。聞闖寇陷宸京。而獻賊亦叛蜀。攜徒宗叵。遁跡于然燈寺之絕頂。不粒而終。壽七十二。塔于本山。
昭覺惟一真常禪師
未詳法嗣。嘗作牧牛頌曰。崢嶸頭角出常流。踏遍溪山得自由。一朝摸著牛兒鼻。牽向人間賣不休。
遼陽
三韓人。邊鎮之幼子也。以失守。問罪當在死數。父以錢贖之。得避俗為僧。精勤懔厲。苦行標節。不畜錢帛。隨得隨施。居江安土橋。恧染風疹。于康熙庚戌冬。密有燒身之意。嘗自𧂐薪高丈餘。中開一龕。足容己身。弟子德法苦諫不從。傾囊設大施會訖。入龕自焚。遺命。碎骨和粉棄江中。遂遵之。后徒德玉南還。為師作忌。有云。持鍬上法堂。為覓先師骨。先師臨終時。分付葬魚腹。何哉要如斯。喜唱船子曲。咄。善漁父和實難齊。款乃一聲山水綠。
遵義禹門䇿眉禪師
黎氏子。幼為郵吏。而桂子蘭孫。緇素百有餘人。因甲乙之。革依本師丈雪和尚削染。金湯法社。敞建叢林。乙卯冬杪過昭覺。省覲本師。行至渝州。偶問門徒。此去成都遠近。眾曰。半月程。師曰。祇可半途。命莊香遙禮畢。端坐而逝。世壽八十八。僧臘三十。塔于內江般若寺也。
諱號雷同傳
兩楊雄。
【現代漢語翻譯】 現代漢語譯本： 一人。一同上路。伸長手臂迎接娑婆世界的來客。結伴同行。崇禎丙戌年（1646年），聽說闖寇攻陷京城，而獻賊也背叛了四川。他帶著徒弟宗叵，隱居在然燈寺的絕頂，不食人間煙火而終。享年七十二歲，塔葬在本山。
昭覺惟一真常禪師
未詳其法嗣。曾經作《牧牛頌》說：『崢嶸頭角超出常人，踏遍溪山獲得自由。一旦摸著牛兒的鼻子，牽向人間賣個不停。』
遼陽
是三韓人，邊鎮的小兒子。因為失守，問罪應當處死。父親用錢贖了他，得以避開世俗出家為僧。他精進勤勉，嚴於律己，苦行成為榜樣。不積蓄錢財，隨得隨施。居住在江安土橋，因患風疹，在康熙庚戌年（1670年）冬天，秘密地有了焚身的打算。曾經自己堆積柴火高一丈多，中間開鑿一個龕，足夠容納自己的身體。弟子德法苦苦勸諫不聽從。傾盡所有舉辦大型的施捨法會完畢，進入龕中自焚。留下遺命，將碎骨和骨灰撒入江中。於是遵照他的遺命執行。後來徒弟德玉南還，為師父做忌日法事，有詩云：『拿著鍬上法堂，為尋找先師的骨頭。先師臨終的時候，吩咐葬在魚腹中。為什麼要這樣做呢？喜歡唱船子的歌曲。咄！善於打漁的漁父很難相比，欸乃一聲山水碧綠。』
遵義禹門䇿眉禪師
是黎氏之子。年幼時做郵差。而其門下桂子蘭孫，出家和在家弟子有一百多人。因為甲乙的原因，革除后依止本師丈雪和尚剃度染衣。金湯法社，敞開建造叢林。乙卯年（時間未知）冬末經過昭覺寺，省視拜見本師。走到渝州，偶然問門徒，從這裡到成都路程遠近。眾人說：『半個月的路程。』禪師說：『只可走到一半的路程。』命令莊重地燒香遙拜完畢，端坐而逝。世壽八十八歲，僧臘三十年。塔葬在內江般若寺。
諱號雷同傳
兩楊雄。
【English Translation】 English version: A person. Traveling together on the same road. Reaching out to welcome guests from the Saha world (娑婆, the world of suffering). Walking together as a group. In the year Bingxu of the Chongzhen reign (崇禎, 1646), it was heard that the rebel Li Zicheng (闖寇) had captured the capital, and the rebel Zhang Xianzhong (獻賊) had also betrayed Sichuan. He, along with his disciple Zong Po (宗叵), retreated to the summit of Randeng Temple (然燈寺), and died without consuming grains. He lived to the age of seventy-two and was buried in a pagoda on this mountain.
Chan Master Weiyi Zhenchang (惟一真常) of Zhaojue Temple (昭覺)
His Dharma heirs are unknown. He once composed the 'Ode to Herding the Ox,' saying: 'The towering horns stand out from the ordinary, traversing streams and mountains to gain freedom. Once you touch the ox's nose, you lead it into the world to sell endlessly.'
Liaoyang (遼陽)
He was a person from Samhan (三韓, ancient Korean kingdoms), the youngest son of a border town. Because of losing the defense, he was sentenced to death. His father redeemed him with money, allowing him to avoid the world and become a monk. He was diligent and meticulous, practicing asceticism as an example. He did not accumulate money, giving away whatever he received. He lived in Tuqiao (土橋) in Jiang'an (江安), suffering from rubella. In the winter of the Gengxu year of the Kangxi reign (康熙, 1670), he secretly intended to burn himself. He once piled up firewood more than ten feet high, carving out a niche in the middle, large enough to accommodate his body. His disciple Defa (德法) earnestly dissuaded him, but he did not listen. After exhausting his resources to hold a large almsgiving ceremony, he entered the niche and immolated himself. He left a will, instructing that his crushed bones and ashes be scattered in the river. Thus, his instructions were followed. Later, his disciple Deyu (德玉) returned south and held a memorial service for his master, with a verse saying: 'Carrying a hoe to the Dharma hall, to seek the bones of the late master. When the late master was dying, he instructed to be buried in the belly of the fish. Why must it be so? He loved to sing the song of the boatman. Alas! The skillful fisherman is hard to match, with a single oar stroke, the mountains and waters turn green.'
Chan Master Cemei (䇿眉) of Yumen (禹門) in Zunyi (遵義)
He was a son of the Li family. In his youth, he worked as a postal clerk. And among his descendants, there were more than a hundred monastics and lay practitioners. Because of Jia and Yi (甲乙, reasons unknown), after being dismissed, he relied on his original master, Monk Zhangxue (丈雪), to shave his head and dye his robes. The Jintang (金湯) Dharma society openly built a monastery. In the late winter of the Yimao year (乙卯, time unknown), he passed by Zhaojue Temple (昭覺寺) to visit his original master. When he arrived in Yuzhou (渝州), he casually asked his disciples how far it was to Chengdu. The disciples said, 'Half a month's journey.' The Chan master said, 'Only half the journey is possible.' He ordered a solemn incense offering and remote worship, then sat upright and passed away. He lived to the age of eighty-eight, with thirty years as a monk. He was buried in a pagoda at Prajna Temple (般若寺) in Neijiang (內江).
Accounts of Those with Conflicting Names
Two Yang Xiongs (楊雄).
兩李膺。兩王褒。兩文與可。楊雄成都人。作大元經者。漢王褒資中人。作賢臣頌者。晉李膺涪城人。作益州記者。漢李膺為益州太守。寰宇記云。城西三里有李膺宅。後周王褒。同庾信從益州趙王。出鎮之蜀。褒有奉賀詩。楊雄持節入蜀。迎梁主蕭巋者。文與可鹽亭人。與東坡先生同時。善寫竹。已上皆宦遊人。也。今涪州有文姓者。亦號與可。深可慨嘆。
宋孫明覆曰。太鉉一書。乃明天人始終之理。君臣上下之分。蓋疾莽而作也。王介甫諸家。以年數考之。謂子云與莽不相及。上符命投閣。恐系穀子云事。鑿鑿有據。是何人忍于污衊賢者于史中。
攀高傳
凡別名更號。萬不可犯。前輩如憨山老人。時人喜憨字。效而稱之。憨松憨石憨月憨浪。本師破老人。時人亦效而喜焉。破浪破雪破峰破石。牧云叔住嘗熟縣破山寺。拈古內謂。破山則不然。末學聆之。疑翳載胸。又如木陳浮石。亦先輩號也。高僧傳備具。蒼頡造字如河沙。何故篤羨此音之美。如天皇天王兩道悟參錯。費盡後昆腳手。
后䟦
昔如來在世。預以末法。囑累帝釋及諸國王。良由天力可摧萬邪。王威可率兆庶。而遺法付囑者。意在仗庇流通。以四眾之微弱。恐三寶之廢毀。藉王者之威力。令有不肖者寢其紕紊。助
【現代漢語翻譯】 現代漢語譯本 有兩個李膺（李膺，東漢時期人物），兩個王褒（王褒，西漢時期人物），兩個文與可（文與可，北宋時期畫家）。楊雄（楊雄，西漢時期學者）是成都人，寫作《太玄經》（闡述天道人事的哲學著作）的作者。漢朝的王褒是資中人，寫作《賢臣頌》（歌頌賢臣的辭賦）的作者。晉朝的李膺是涪城人，寫作《益州記》（記錄益州風土人情的書籍）的作者。漢朝的李膺曾任益州太守。《寰宇記》（中國古代地理總志）記載，在城西三里有李膺的住宅。後周的王褒，和庾信（庾信，南北朝時期文學家）一同跟隨益州趙王，出兵鎮守蜀地。王褒有奉賀的詩篇。楊雄曾作為使節進入蜀地，迎接梁朝的君主蕭巋（蕭巋，南北朝時期梁朝皇帝）。文與可是鹽亭人，與東坡先生（蘇軾）是同時代的人，擅長畫竹。以上這些人都是做官的人。現在涪州有姓文的人，也號稱與可，實在令人感慨。
宋朝的孫明覆（孫明覆，北宋時期理學家）說，《太玄經》一書，闡明了天人始終的道理，君臣上下的名分，大概是痛恨王莽（王莽，西漢末年權臣，后建立新朝）而作的。王介甫（王安石）等諸位學者，用年代來考證，認為楊子云（楊雄）與王莽沒有交集。上書符命投閣的事情，恐怕是牽涉到穀子云（谷永）的事情，確鑿有據。是什麼人忍心在史書中污衊賢人呢？
攀高傳
凡是別名或改號，萬萬不可冒犯。前輩如憨山老人（德清），當時的人喜歡『憨』字，效仿而稱呼為憨松、憨石、憨月、憨浪。本師破老人，當時的人也效仿而喜歡這樣稱呼，破浪、破雪、破峰、破石。牧云叔住（牧云叔住，明末清初僧人）在常熟縣的破山寺，拈古時說，破山則不然。末學聽了之後，疑慮滿懷。又如木陳浮石（道忞），也是前輩的號。高僧傳里記載得很詳細。蒼頡（倉頡）造字多如恒河沙數，為什麼偏偏羨慕這些音的美好呢？如天皇、天王兩道悟（道悟禪師）參錯，費盡後代人的腳力。
后跋
從前如來佛在世的時候，預先考慮到末法時代，囑託帝釋（帝釋天）以及各位國王，實在是由於天神的力量可以摧毀各種邪惡，國王的威嚴可以統率百姓，而將遺法付囑給他們，意思是希望藉助他們的庇護來流通佛法，因為四眾弟子（比丘、比丘尼、優婆塞、優婆夷）的力量微弱，恐怕三寶（佛、法、僧）會被廢棄毀壞，所以藉助國王的威力，讓那些不肖之徒停止他們的錯誤行為，幫助...
【English Translation】 English version There were two Li Yings (Li Ying, a figure in the Eastern Han Dynasty), two Wang Baos (Wang Bao, a figure in the Western Han Dynasty), and two Wen Yukes (Wen Yuke, a painter in the Northern Song Dynasty). Yang Xiong (Yang Xiong, a scholar in the Western Han Dynasty) was from Chengdu, the author of the 'Tai Xuan Jing' (a philosophical work expounding the principles of heaven and human affairs). Wang Bao of the Han Dynasty was from Zizhong, the author of 'Ode to Virtuous Ministers' (a poem praising virtuous ministers). Li Ying of the Jin Dynasty was from Fucheng, the author of 'Records of Yizhou' (a book recording the customs of Yizhou). Li Ying of the Han Dynasty once served as the governor of Yizhou. 'Huanyu Ji' (a comprehensive ancient Chinese geography book) records that Li Ying's residence was three miles west of the city. Wang Bao of the Later Zhou Dynasty, together with Yu Xin (Yu Xin, a writer in the Southern and Northern Dynasties), followed Zhao Wang of Yizhou to garrison Shu. Wang Bao has congratulatory poems. Yang Xiong once entered Shu as an envoy to welcome Xiao Kui (Xiao Kui, an emperor of the Liang Dynasty during the Southern and Northern Dynasties), the ruler of Liang. Wen Yuke was from Yanting, a contemporary of Mr. Dongpo (Su Shi), and was good at painting bamboo. All of the above were officials. Now there are people with the surname Wen in Fuzhou who also call themselves Yuke, which is really lamentable.
Sun Mingfu (Sun Mingfu, a Neo-Confucianist in the Northern Song Dynasty) of the Song Dynasty said that the book 'Tai Xuan Jing' clarifies the principles of the beginning and end of heaven and man, and the distinction between ruler and minister, probably written out of hatred for Wang Mang (Wang Mang, a powerful minister in the late Western Han Dynasty, who later established the Xin Dynasty). Wang Jie-fu (Wang Anshi) and other scholars, using the years to verify, believe that Yang Ziyun (Yang Xiong) and Wang Mang did not intersect. The matter of submitting a talisman and throwing himself from the pavilion is probably related to the matter of Gu Ziyun (Gu Yong), which is well-founded. Who could bear to slander virtuous people in history?
'Biography of Climbing High'
All aliases or changed names must not be violated. Seniors such as Elder Hanshan (Deqing), people at that time liked the word 'Han', imitating and calling themselves Han Song, Han Shi, Han Yue, Han Lang. The original teacher broke the old man, and people at that time also imitated and liked to call him that, breaking waves, breaking snow, breaking peaks, breaking stones. Mu Yun Shuzhu (Mu Yun Shuzhu, a monk in the late Ming and early Qing Dynasties) was in Poshan Temple in Changshu County, and said in the ancient Nian, Poshan is not the case. The last student listened to it, and was full of doubts. Also, Mu Chen Fushi (Daomin) is also the name of a senior. The biographies of eminent monks are recorded in detail. Cangjie (Cangjie) created words as numerous as the sands of the Ganges, why do you particularly admire the beauty of these sounds? For example, the two Daowus (Zen Master Daowu) of the Emperor of Heaven and the King of Heaven are confused, exhausting the efforts of later generations.
Postscript
In the past, when the Tathagata Buddha was in the world, he foresaw the Age of Degenerate Dharma and entrusted it to Emperor Shitian (Indra) and the kings, because the power of the gods can destroy all evils, and the majesty of the king can lead the people, and the entrustment of the legacy of the Dharma is intended to use their protection to circulate the Dharma, because the power of the fourfold assembly (bhikkhus, bhikkhunis, upasakas, upasikas) is weak, and I am afraid that the Three Jewels (Buddha, Dharma, Sangha) will be abandoned and destroyed, so with the power of the king, let those unworthy people stop their mistakes, help...
大猷以維新。扇皇風以遐暢。所以歷朝地主。公卿士庶。一聆分衛。無不傾心呵護也。故眾生非佛法不能自度。佛法非眾生不能弘宣。佛又自記囑累流通。惓惓有以。知世尊慈悲法施。設使無量國土。有一人不聞是法者。未滿如來本懷。今吾南洲。有一夥男子。頗稱猛利。一聆玄誨。即豎起眉毛。徹悟根源。真常獨露。語嘿動靜為天下法。斯乃折蘆導世之徒也。又有一類操白業底。足跡遍天下。詩名滿世間。便謂已證已得。從而呵佛罵祖。放曠無檢。聲色貨利。居然常人。而高談闊論。明欺一世。豈欺世乎。乃自欺也。又有一種。洋洋焉形影相弔。言于未來。乃靜極光通。神清可挹。俗之所謂神僧者此也。又有一般操黑業人。鈍根樂小法。不自信作佛。仁者彼既丈夫我亦爾。怯弱於誰。此一放過。不知打向何方何道里去。且目擊耳聞。同牕之輩。多少英俊。精靈剝盡。惶惶焉。又一生了。觀古之尊宿。幾十年點胸自許后。為明眼人煅煉方始省悟。及其悟后。奉戒愈精。檢過愈密。甚至向折腳鐺下。入山磨鍊真去就。豈非識法者懼。邇來學者。順則喜。逆則悲。皆大法不明之咎。故宋受子罕之言。囚于墨翟。魯信季孫之說。逐于尼丘。二子之賢。弗能自保。況蠢蠢之徒耶。爰佛法弘化。貴乎時節因緣。緣與時違。化將焉
【現代漢語翻譯】 現代漢語譯本： 大猷憑藉維新，使皇家的風範得以遠播。因此，歷朝歷代的統治者、公卿、士人和百姓，一旦聽到佛法的宣講，無不傾心呵護。所以說，眾生如果沒有佛法就不能自我解脫，而佛法如果沒有眾生就不能弘揚傳播。佛陀又親自囑託要流通佛法，殷切之情溢於言表。可知世尊慈悲地施予佛法，即使在無量國土中，只要有一個人沒有聽聞佛法，就不能滿足如來的本懷。現在我們南贍部洲，有一群男子，頗為勇猛精進，一旦聽聞精深的佛法，立刻就豎起眉毛，徹底領悟了生命的根源，真常的本性獨自顯露，一言一行、一舉一動都成為天下的法則。這才是折蘆葦引導世人的修行者啊！ 又有一類人，以操持清凈的善業為根本，足跡遍佈天下，詩名傳遍世間，就認為自己已經證悟得道，於是就呵斥佛陀，謾罵祖師，放縱不羈，毫無檢點，追逐聲色犬馬，貪圖錢財利益，儼然一個普通人，卻高談闊論，明顯地欺騙世人。哪裡是欺騙世人呢？其實是自欺欺人啊！ 又有一種人，洋洋自得，孤芳自賞，所說的話都關於未來，這是因為靜到極點而產生的靈光，精神清明，令人敬佩，世俗所說的『神僧』就是這種人。 還有一般下等根器的人，愚鈍而喜歡小乘佛法，不相信自己能夠成佛。有仁德的人會想：『他們既然是大丈夫，我也是大丈夫，我為什麼要膽怯退縮呢？』如果這一次放過機會，不知道要被打發到哪裡、什麼道路上去啊！而且親眼所見、親耳所聞，同窗共讀的同伴中，有多少英俊之士，精神被剝奪殆盡，惶恐不安，又一生就這樣過去了。看看古代的尊宿大德，幾十年拍著胸脯自認為已經開悟，後來被明眼人錘鍊，才開始省悟。等到他們開悟之後，奉持戒律更加精嚴，檢查自己的過失更加仔細，甚至在破舊的折腳鍋下，入山磨練真正的歸宿。這難道不是因為真正懂得佛法的人心懷畏懼嗎？近來的學佛之人，順境就歡喜，逆境就悲傷，這都是因為對佛法的大義不明白的緣故。所以宋國聽信了子罕的話，就把墨翟囚禁起來；魯國相信了季孫的說法，就把孔子驅逐出去。像墨翟和孔子這樣賢能的人，都不能保護自己，更何況是平庸愚蠢的人呢？所以佛法的弘揚教化，貴在時節因緣。如果因緣與時節相違背，教化又將如何進行呢？ English version: Great merit relies on renewal, spreading the imperial influence far and wide. Therefore, rulers, ministers, scholars, and common people of all dynasties, upon hearing the teachings of the Dharma, invariably devoted themselves to its protection. Thus, beings cannot liberate themselves without the Dharma, and the Dharma cannot be propagated without beings. The Buddha himself repeatedly entrusted the circulation of the Dharma, with earnest concern. It is known that the World-Honored One compassionately bestows the Dharma, and even if there is one person in immeasurable lands who has not heard the Dharma, the original aspiration of the Tathagata is not fulfilled. Now, in our Jambudvipa (Southern Continent) (referring to the human world), there is a group of men who are quite brave and diligent. Upon hearing profound teachings, they immediately raise their eyebrows and thoroughly understand the source of life, the true and constant nature alone is revealed, and their words and actions become the laws of the world. These are the practitioners who guide the world by breaking reeds! There is another type of person who takes upholding pure good karma as their foundation, their footprints are all over the world, and their poetry is famous throughout the world. They then believe that they have already attained enlightenment, so they scold the Buddha and curse the Patriarchs, indulging in unrestrained behavior without restraint, pursuing sensual pleasures and material gains, appearing to be ordinary people, yet engaging in grand and empty talk, clearly deceiving the world. But are they deceiving the world? They are actually deceiving themselves! There is another type of person who is self-satisfied and admires their own shadow, speaking of the future. This is because of the spiritual light that arises from extreme stillness, their spirit is clear and admirable, and these are what the world calls 'divine monks'. There are also ordinary people with inferior roots who are dull and fond of the Lesser Vehicle (Hinayana) (a branch of Buddhism emphasizing individual liberation), not believing that they can become Buddhas. A benevolent person would think: 'Since they are great men, so am I. Why should I be timid and retreat?' If this opportunity is missed, who knows where or on what path one will be sent! Moreover, what one sees and hears, among the companions who study together, how many talented individuals have their spirits completely stripped away, feeling anxious and uneasy, and another life passes by like this. Looking at the venerable elders of ancient times, they patted their chests for decades, claiming to be enlightened, but were later tempered by those with clear vision before they began to awaken. After they awakened, they upheld the precepts with even greater precision, examined their faults even more carefully, and even went into the mountains to refine their true destination under a broken pot. Is this not because those who truly understand the Dharma are filled with fear? Recent students of Buddhism rejoice in favorable circumstances and grieve in adverse circumstances, all due to a lack of understanding of the great meaning of the Dharma. Therefore, the State of Song listened to the words of Zi Han and imprisoned Mo Di (Mozi) (Chinese philosopher); the State of Lu believed the words of Ji Sun and banished Ni Qiu (Confucius) (Chinese philosopher). Even virtuous people like Mo Di and Confucius could not protect themselves, let alone mediocre and foolish people? Therefore, the propagation and transformation of the Dharma values the right timing and conditions. If the conditions are contrary to the timing, how can transformation proceed?
【English Translation】 Modern Chinese Translation: Great merit relies on renewal, spreading the imperial influence far and wide. Therefore, rulers, ministers, scholars, and common people of all dynasties, upon hearing the teachings of the Dharma, invariably devoted themselves to its protection. Thus, beings cannot liberate themselves without the Dharma, and the Dharma cannot be propagated without beings. The Buddha himself repeatedly entrusted the circulation of the Dharma, with earnest concern. It is known that the World-Honored One compassionately bestows the Dharma, and even if there is one person in immeasurable lands who has not heard the Dharma, the original aspiration of the Tathagata is not fulfilled. Now, in our Jambudvipa (Southern Continent) (referring to the human world), there is a group of men who are quite brave and diligent. Upon hearing profound teachings, they immediately raise their eyebrows and thoroughly understand the source of life, the true and constant nature alone is revealed, and their words and actions become the laws of the world. These are the practitioners who guide the world by breaking reeds! There is another type of person who takes upholding pure good karma as their foundation, their footprints are all over the world, and their poetry is famous throughout the world. They then believe that they have already attained enlightenment, so they scold the Buddha and curse the Patriarchs, indulging in unrestrained behavior without restraint, pursuing sensual pleasures and material gains, appearing to be ordinary people, yet engaging in grand and empty talk, clearly deceiving the world. But are they deceiving the world? They are actually deceiving themselves! There is another type of person who is self-satisfied and admires their own shadow, speaking of the future. This is because of the spiritual light that arises from extreme stillness, their spirit is clear and admirable, and these are what the world calls 'divine monks'. There are also ordinary people with inferior roots who are dull and fond of the Lesser Vehicle (Hinayana) (a branch of Buddhism emphasizing individual liberation), not believing that they can become Buddhas. A benevolent person would think: 'Since they are great men, so am I. Why should I be timid and retreat?' If this opportunity is missed, who knows where or on what path one will be sent! Moreover, what one sees and hears, among the companions who study together, how many talented individuals have their spirits completely stripped away, feeling anxious and uneasy, and another life passes by like this. Looking at the venerable elders of ancient times, they patted their chests for decades, claiming to be enlightened, but were later tempered by those with clear vision before they began to awaken. After they awakened, they upheld the precepts with even greater precision, examined their faults even more carefully, and even went into the mountains to refine their true destination under a broken pot. Is this not because those who truly understand the Dharma are filled with fear? Recent students of Buddhism rejoice in favorable circumstances and grieve in adverse circumstances, all due to a lack of understanding of the great meaning of the Dharma. Therefore, the State of Song listened to the words of Zi Han and imprisoned Mo Di (Mozi) (Chinese philosopher); the State of Lu believed the words of Ji Sun and banished Ni Qiu (Confucius) (Chinese philosopher). Even virtuous people like Mo Di and Confucius could not protect themselves, let alone mediocre and foolish people? Therefore, the propagation and transformation of the Dharma values the right timing and conditions. If the conditions are contrary to the timing, how can transformation proceed?
托。且巴蜀未蔡。何緣千年九易。土石俱焦。聞昔染指法味時。即有稗官野史之志。自戊午入蜀省勤。恨兵戈擾攘。典籍蕩廢。而有無徴不信之失。本師於己酉秋。遂發大藏。考驗傳燈。取其師承有據者筆之。不敢以影響參合疑誤。後人顏其名。曰錦江禪燈。越己未七旬大年。雖老且病。未嘗不手披目閱。以訂其訛。聞等幸集康衢。忝序班首。勸諸同志。悟自本心。見自本性。受用自家境界。為大導師。作人天眼。於此三有大城。隨機應化。令彼十二類生。與我無異。則住荊楚弘山崇慧寺徹聞謹跋。
錦江禪燈卷第二十(終)
【現代漢語翻譯】 現代漢語譯本： 托鉢僧。況且巴蜀地區尚未平定。為何經歷千年九次變遷，以致土地和石頭都燒焦了。聽說過去略微接觸佛法時，就有了編寫野史的志向。自從戊午年（具體年份需要查證）進入四川省親，遺憾戰亂擾攘，典籍散失殆盡，以致有無憑據便不相信的過失。本師於己酉年（具體年份需要查證）秋天，於是開啟大藏經，考證傳燈錄，選取其中師承有依據的記錄下來，不敢以臆測之詞摻雜其中，以致迷惑後人。後人給它命名，叫做《錦江禪燈》。到了己未年（具體年份需要查證）七十大壽，雖然年老且多病，未曾不親自翻閱，以訂正其中的錯誤。我等有幸聚集在康莊大道，忝列序班之首，勸告各位同道，覺悟自我的本心，見到自我的本性，受用自家的境界，成為大導師，作為人天之眼，在這三有大城中，隨機應化，使那十二類眾生，與我沒有什麼不同。住在荊楚弘山崇慧寺的徹聞謹記。
《錦江禪燈》卷第二十（終）
【English Translation】 English version: Begging monk. Moreover, the Ba-Shu (ancient name for Sichuan area) region has not yet been pacified. Why has it undergone nine changes in a thousand years, to the point where the land and stones are scorched? It is said that when I had a slight taste of the Dharma in the past, I already had the ambition to write unofficial history. Since entering Sichuan in the year of Wu-wu (year needs to be verified) to visit relatives, I regret that the wars and disturbances have caused the scriptures to be lost and destroyed, leading to the mistake of disbelieving without evidence. In the autumn of the year of Ji-you (year needs to be verified), my teacher opened the Tripitaka and examined the Transmission of the Lamp, selecting those with reliable lineage to record, daring not to mix in speculations that would mislead future generations. Later generations named it 'Jinjiang Chan Lamp'. In the year of Ji-wei (year needs to be verified), at the age of seventy, although old and sick, I never failed to personally read and revise it to correct its errors. We are fortunate to gather on the broad road, humbly ranking first in the preface, advising all fellow practitioners to awaken to their own original mind, see their own original nature, enjoy their own realm, become great guides, and serve as the eyes of humans and gods. In this great city of the Three Realms, adapt and transform according to circumstances, so that the twelve categories of beings are no different from us. Respectfully recorded by Che Wen, residing at Chonghui Temple on Hongshan Mountain in Jingchu.
Jinjiang Chan Lamp, Volume Twenty (End)